Chinese
如果受持了八条学处，就成了断除的关键之语，更何况受持五条学处会成为断除的关键之语呢。如果说“直到明天太阳升起之前”这句话表明了此后不再学习，如果成了断除的关键之语，那么居士在受持之时也会成为断除的关键之语。请不要说这种话，因为它会断除所化之人的修持。因此，楞伽十颈曾说：“向大自在天请求还能忍受以前没有的半个亿”，这句话似乎被误认为是断除的关键之语。但对于那句话来说，“以前没有的”是成了断除的关键，还是“请求半个亿”成了断除的关键？如果像第一种情况那样，比丘和沙弥在受持布萨时，有“以前没有的”这句话吗？如果像后一种情况那样，在半个亿一十三之上加上半个亿，不会变成十三个亿吗？如何成为断除的关键之语，请好好思考。13）如果一切善都能产生异熟果的安乐，那么无漏善的异熟果是什么？如果不是舍受和乐受两者，那么从第四禅以上，有漏善的异熟果和舍受被称为无记，如果是这样，那么从阿赖耶识的种子中，产生的异熟果是什么？对此的回答是，《现观庄严论》中说：“彼之边际之异熟”，这表明刹那间的加行的异熟果是法身，这是有无漏善的异熟果的教证。如果说上下阿毗达磨中说异熟果的因由不善和有漏善所遍及，因此驳斥了它，那么请记住狮子贤论师所说的：“因为这仅仅是另一种安立，因此不应说依靠其他乘而驳斥任何事物。”中间三句似乎是将“舍受”理解为感受的舍受而进行反驳，但“舍受”这个词不一定在哪里都有，因为也有行舍受。然而，这里的舍受是
English
If one takes the eight precepts, it becomes a crucial statement of severance, let alone taking the five precepts becoming a crucial statement of severance. If the statement "until the sun rises tomorrow" indicates that one will not study after that, and if it becomes a crucial statement of severance, then when a layperson takes it, it will also become a crucial statement of severance. Please do not say such words, as they will cut off the practice of those to be tamed. Therefore, it seems that Lanka Ten-Necks mistakenly took the statement "requesting the Great自在天 to still endure half a million that was not there before" as a crucial statement of severance. But for that statement, is "not there before" the key to severance, or is "requesting half a million" the key to severance? If it is like the first case, do monks and novices have the phrase "not there before" when taking the Uposatha? If it is like the latter case, adding half a million to half a million and thirteen, wouldn't it become thirteen million? How does it become a crucial statement of severance, please think carefully. 13) If all virtues can produce the happiness of the Vipāka, then what is the Vipāka of the uncontaminated virtue? If it is neither equanimity nor happiness, then from the fourth dhyana onwards, the Vipāka of contaminated virtue and equanimity are called indeterminate. If so, what is the Vipāka that arises from the seed of the ālaya? The answer to this is: In the Ornament of Clear Realization, it says, "The Vipāka of that limit," which indicates that the Vipāka fruit of the momentary application is the Dharmakāya, which is the proof that there is the Vipāka of uncontaminated virtue. If it is said that the upper and lower Abhidharma say that the cause of Vipāka is pervaded by unwholesome and contaminated virtues, thus refuting it, then remember what the teacher Lion Good said: "Because this is only another establishment, therefore it should not be said to refute anything by relying on other vehicles." The middle three sentences seem to be refuting by understanding "equanimity" as the feeling of equanimity, but the word "equanimity" is not necessarily everywhere, because there is also the equanimity of formation. However, the equanimity here is
Chinese
这二者都不是，为了词句的平衡，将未说明的置于中性。因此，仅仅是“中性”一词，在“善恶中性三者”中指的是未说明，在“苦乐中性三者”中指的是感受中性，在“中性知惭有愧”中指的是行中性等等，对于经文的解释，要了解根据不同情况的用法。如果这样，是否会产生像后面三个词句那样的疑问呢？对此，结合具体事例进行说明，否则理解就会过于极端。首先，在阿赖耶识上留下业的种子，这是唯识宗的观点，在下部俱舍宗中不会出现。按照该宗的观点，做了善或不善的业之后，立即在阿赖耶识上留下种子，通过外缘的滋养产生异熟，这个异熟是作为施设对象的善或不善业的异熟，而不是种子的异熟，因此种子是未说明的。从种子中产生异熟有什么矛盾呢？例如，春天将三喀尔沙巴拿（karṣāpaṇa，古印度货币单位）用于增殖，写在凭证上。秋天出示该凭证时，得到四喀尔沙巴拿。这一个喀尔沙巴拿是之前那三个喀尔沙巴拿的增殖，而不是凭证的增殖。其次，如果说来世的异熟是种子的异熟，因为异熟是从种子中产生的。那么，请听着。泥塑的头像是雕塑家的头像，因为泥像的头是从雕塑家那里产生的。同样，针眼是铁匠的眼睛，因为针眼是从铁匠那里产生的。鞋头是鞋匠的鼻子，因为鞋头是从鞋匠那里产生的。陶罐的口是陶匠的口，因为陶罐的口是从陶匠那里产生的。木勺的肋是木勺匠的肋，因为木勺的肋是从木勺匠那里产生的。等等，可以无尽地说下去，这类事物需要这样的区分。 14）如果说白业是善，那么黑色的异熟是什么？如果说黑业是恶，那么白色的异熟是什么？对于这个问题的回答是：一般来说，白业是指具有某种特征的。
English
Neither of these two is the case; for the sake of balancing the verses, the unspecified is made neutral. Therefore, the single word "neutral" itself, when it refers to "the three of good, evil, and neutral," it means unspecified; when it refers to "the three of pleasure, pain, and neutral," it means feeling neutral; and when it refers to "neutrality, knowing shame, and having conscience," it refers to action neutral, and so on. Regarding the way of explaining the scriptures, one should know the many ways of applying them according to the occasion. If so, wouldn't doubts arise like the latter three verses? In response to this, it is explained with examples according to the context, otherwise, the understanding would be too extreme. Firstly, the depositing of the seeds of karma in the ālaya-vijñāna (store consciousness) is the tenet of the Mind-Only school, and it does not occur in the lower Abhidharma. According to that tenet, as soon as one performs a virtuous or non-virtuous action, the seed is deposited in the ālaya-vijñāna, and from the nurturing of external conditions, the maturation arises. That maturation is the maturation of the virtuous or non-virtuous action that is the object of designation, and not the maturation of the seed, so the seed is unspecified. What contradiction is there in the maturation arising from that? For example, in the spring, three karshapanas (karṣāpaṇa, an ancient Indian currency unit) are given for increase, and this is written on a certificate. When the certificate is shown in the autumn, four karshapanas are obtained. That one karshapana is the increase of the previous three karshapanas, and not the increase of the certificate. Secondly, if it is asserted that the maturation of the next life is the maturation of the seed, because it arises from the seed, then listen. The head of the clay statue is the head of the sculptor, because the head of the clay statue arises from the sculptor. Similarly, the eye of the needle is the eye of the blacksmith, because it arises from him. The tip of the shoe is the nose of the shoemaker, because it arises from him. The mouth of the pot is the mouth of the potter, because it arises from him. The rib of the ladle is the rib of the ladle maker, because it arises from him. And so on, one could say endlessly, and this kind of thing requires this kind of distinction. 14) If white karma is said to be virtue, then what is black maturation? If black karma is said to be evil, then what is white maturation? The answer to this is: Generally, white karma refers to a characteristic.
Tibetan
་པ་དགེ་བ་ཡིན་ཀྱང་སྐབས་འདིར་ལུས་ངག་གི་སྦྱོར་བ་སྦྱིན་པ་ལ་སོགས་དགེ་བར་སྣང་བས་དགེ་བའི་མིང་གིས་བཏགས་པ་དེ། དོན་ལ་རྒྱུ་དུས་དང་། དེ་དུས་ཀྱི་ཀུན་སློང་གཉིས་ཀ་གནག་པས་ལས་གནག་ཡིན་པའི་ཕྱིར། དེ་བཞིན་དུ་ལས་གནག་ཅེས་པ་ཡང་སྐབས་འདིར་ལུས་ངག་གི་སྦྱོར་བ་སྲོག་གཅོད་སོགས་མི་དགེ་བར་སྣང་བས་ལས་གནག་གིས་མིང་བཏགས་པ་སྟེ། དོན་ལ་ལས་དཀར་ཡིན་པ་ཡང་ཤེས་པར་བྱའོ། །གལ་ཏེ་ལས་དཀར་ལ་ལས་གནག་ཅེས་པའི་མིང་དང་། ལས་གནག་ལ་ལས་དཀར་ཞེས་པའི་མིང་གིས་བདགས་སུ་མི་རུང་ན། ཟག་མེད་ཀྱི་ལས་གཅིག་ལ་མངོན་པ་འོག་མར་མི་དཀར་ཞེས་པ་དང་། མངོན་པ་གོང་མར་དཀར་བ་བཅས་གསུངས་པ་ཡང་འགལ་བར་འགྱུར་ཏེ། མི་དཀར་བ་ཡིན་ན་དཀར་བ་ཅེས་དང་། དཀར་བ་ཡིན་ན་མི་དཀར་བ་ཅེས་པའི་མིང་གིས་འདོགས་སུ་མི་རུང་བར་མཚུངས་པའི་ཕྱིར་རོ། །མཛོད་འགྲེལ་ལས། ཟག་མེད་ཀྱི་ལས་ལ་རྣམ་སྨིན་བདེ་བ་མི་སྐྱེད་པས་མི་དཀར་ཞེས་བརྗོད་པར་གསུངས་པའི་དེ་མ་ཐག་ཏུ་མི་དཀར་ཞེས་པ་དགོངས་པ་ཅན་དུ་བསྒྲུབ་པ་ཡང་མི་འཐད་པར་འགྱུར་ཏེ། ལས་གནག་ལ་ལས་དཀར་གྱི་མིང་གིས་འདོགས་སུ་མི་རུང་བའི་ཕྱིར་རོ། །འདོད་ན་མཛོད་འགྲེལ་ལས། མི་དཀར་ཞེས་བྱ་བའི་སྒྲ་འདི་ནི་དགོངས་པ་ཅན་ཡིན་ཏེ། བཅོམ་ལྡན་འདས་ཀྱི་སྟོང་པ་ཆེན་པོའི་མདོ་ལས་མི་སློབ་པའི་ཆོས་ལས་བརྩམས་ཏེ། ཀུན་དགའ་བོ་ཆོས་འདི་དག་ནི་གཅིག་ཏུ་དཀར་བ། གཅིག་ཏུ་ཁ་ན་མ་ཐོ་བ་མེད་པ་ཡིན་ནོ། །ཞེས་གསུངས་སོ། །བསྟན་བཅོས་ལས་ཀྱང་། ཆོས་དཀར་པོ་རྣམས་གང་ཞེ་ན། དགེ་བའི་ཆོས་རྣམས་དང་། མ་བསྒྲིབས་ལ་ལུང་དུ་མ་བསྟན་པ་རྣམས་ཡིན་ནོ། །ཞེས་འབྱུང་ངོ་ཞེས་གསུངས་པ་དང་འགལ་ལོ། ། ༡༥༽ རྒྱུ་ཡི་ཀུན་སློང་སྡིག་ཡིན་ན། །དུས་ཀྱི་ཀུན་སློང་དགེ་ཡིན་ཀྱང་། །ལས་དེ་དཀར་པོར་མི་འགྱུར་ཞེས། །མངོན་པ་འོག་མར་མ་བཤད་དམ། །ཞེས་པའི་ལན་ནི། འདི་གང་ལ་འདྲི་བ་ཡིན། ལས་དཀར་རྣམ་སྨིན་གནག་པ་ཞེས་པའི་མཚན་གཞི་གསོད་ཕྱིར་སྦྱིན་པ་གཏོང་བ་སོགས་ལ་བཤད་པ་ལ་འདྲི་བ་ཡིན་ན་ནི། དེ་ལས་དཀར་མཚན་ཉིད་པ་མ་ཡིན་པ་གོང་དུ་བཤད་ཟིན་ཅིང་། ལས་དེ་དུས་ཀྱི་ཀུན་སློང་དགེ་བ་ཡིན་པར་འདོད་པ་ཉིད་ཀྱང་མི་འཐད་དེ། གཞན་དུ་ན་དཀར་གནག་འདྲེས་མའི་ལས་སུ་ཐལ་བའི་ཕྱིར་རོ། །དེ་ལས་གཞན་པའི་གཞུང་ལ་འདི་འདྲི་བའི་གནས་མི་འདུག་གོ ། ༡༦༽ དུས་ཀྱི་ཀུན་སློང་མི་དགེ་བ། །དག་དང་མཚུངས་ལྡན་དགེ་བ་ནི། །མོ་གཤམ་བུ་དང་འདྲའོ་ཞེས། །མངོན་པ་གོང་མར་མི་འབྱུང་ངམ། །ཞེས་པའི་ལ
Chinese
即使是善法，但在此处，身体和语言的行为，如布施等，看起来是善的，因此被赋予了善的名称。实际上，由于因时和彼时的动机都是黑色的，所以是黑业。同样，所谓的黑业，在此处，身体和语言的行为，如杀生等，看起来是不善的，因此被赋予了黑业的名称。实际上，也应该知道那是白业。如果不能将白业称为黑业，黑业称为白业，那么，对于一个无漏的业，下部《俱舍论》中说“非白”，上部《俱舍论》中说“是白”，这也将是矛盾的。因为如果是非白的，就不能称为白；如果是白的，就不能称为非白，因为这二者是相同的。在《俱舍论释》中说，无漏的业不产生快乐的异熟果，所以被称为非白。紧接着，将非白解释为有密意的说法也是不合理的，因为不能将黑业称为白业。如果承认，那么与《俱舍论释》中所说相矛盾。《俱舍论释》中说：“非白这个词是有密意的，世尊在《大空经》中从无学法开始说：‘庆喜，这些法是完全清白的，完全没有过失的。’”论典中也说：“什么是白法？即善法和无覆无记法。” 十五）如果因的动机是罪恶，即使时的动机是善的，这个业也不会变成白色，下部《俱舍论》中不是这样说的吗？ 对此的回答是：这是在问什么？如果是在问“白业异熟黑”的例子，即为了消除杀生的罪过而进行布施等，那么，这并不是真正的白业，前面已经说过了。而且，认为那个业是时的动机是善的，这也是不合理的，因为那样会变成黑白混合的业。除此之外，在其他的论典中没有提问这个问题的必要。 十六）时的动机是不善的，与清净和相应的善，就像寡妇的儿子一样，上部《俱舍论》中不是这样说的吗？
English
Even if it is virtuous, but in this context, the actions of body and speech, such as giving, appear to be virtuous, so they are given the name of virtue. In reality, since both the causal time and the motivation at that time are black, it is black karma. Similarly, what is called black karma is also named black karma because the actions of body and speech, such as killing, appear to be non-virtuous in this context. In reality, it should also be known that it is white karma. If it is not permissible to call white karma black karma, and black karma white karma, then for one uncontaminated karma, it is said in the lower Abhidharma that it is "non-white" and in the upper Abhidharma that it is "white," which would also be contradictory. Because if it is non-white, it cannot be called white; and if it is white, it cannot be called non-white, because they are the same. The Abhidharma commentary says that uncontaminated karma does not produce pleasant ripening, so it is called non-white. Immediately after that, it is also unreasonable to prove that non-white is intentional, because it is not permissible to call black karma white karma. If you admit it, then it contradicts what is said in the Abhidharma commentary. The Abhidharma commentary says: "The term non-white is intentional, and the Blessed One said in the Great Emptiness Sutra, starting from the Dharma of no more learning: 'Ananda, these dharmas are completely white and completely without fault.'" The treatise also says: "What are the white dharmas? They are the virtuous dharmas and the unobscured and unspecified ones." 15) If the motivation of the cause is sinful, even if the motivation of the time is virtuous, that karma will not become white, isn't that what the lower Abhidharma says? The answer to this is: What is this asking about? If it is asking about the example of "white karma with black ripening," that is, giving alms to eliminate the sin of killing, then that is not a true white karma, as has been said above. Moreover, it is also unreasonable to think that the motivation of that karma is virtuous at the time, because that would result in a mixed black and white karma. Apart from that, there is no need to ask this question in other treatises. 16) The motivation of the time is non-virtuous, and the virtue that is pure and concordant is like the son of a widow, isn't that what the upper Abhidharma says?