English
English version For those who recite repentance, if they knowingly commit offenses, the sin is heavy; if they commit offenses out of ignorance and misunderstanding, the sin is light. For heavy offenses, repentance before one person or before the Sangha (community of monks) can remove the sin. For light offenses, mental reflection and verbal confession can remove the sin. This is the offense of Dukkata (minor offense) and harsh speech. All unwholesome actions are nothing but Dukkata. 'Dukkata' is also called 'wrongdoing'. If a corpse has not yet decayed, taking discarded robes (Pamsukula) from the corpse; breaking through a wall, moving the corpse outside, and taking discarded robes from the corpse; if there is clothing on a fence, considering it discarded robes and taking it, these are all minor offenses, and mental repentance can remove them. This is an offense committed by the body. If an offense has been committed and not repented before the recitation of the precepts, one should remember it and repent after the recitation of the precepts. If one forgets or mistakenly commits an offense, mental self-reproach can eliminate the sin. Mental self-reproach eliminates the sin when it is not intentional in the Sekhiya (training rules). Intentionally committing a lower offense, repenting before one person, is called a minor offense. Intentionally committing a medium offense, such as Thullaccaya (grave offense), Pacittiya (expiation), Patidesaniya (confession), is called a medium offense, and repentance is done before one person. Heavy offenses, such as the thirteen Sanghadisesa (formal meeting of the Sangha), Thullaccaya bordering on Sanghadisesa, Thullaccaya bordering on Parajika (defeat), these are heavy offenses in repentance. Irreparable offenses, such as the four Parajika offenses and Dukkata, Pacittiya, Thullaccaya, these sins are irreparable. If there is a dispute among monks, and they want to eliminate the sin, first repent to the person who initiated the dispute, just like laying grass on muddy ground so that people can walk across without getting dirty. Reconcile and repent together, cover evil deeds with good deeds, and then repent for the offenses committed. Abbhana (suspension) repentance is as described above. The Vinaya (code of conduct) for resolving disputes and lawsuits is that mutual fighting and abusive language are called disputes. Strife refers to forming factions and helping each other, which is called strife. Speech refers to officials who thoroughly judge right and wrong, so it is called speech. Lawsuits refer to each stating the rights and wrongs of the matter, which is called lawsuits. There are three types of disputes: wholesome, unwholesome, and neutral. One should also investigate the cause of the dispute. How should one repent to eliminate it? Did this dispute arise in the first watch of the night, the middle watch of the night, or the last watch of the night? Did it arise before the morning meal, after the afternoon meal, or after noon? Did it arise between two nights? Did it arise because of the Dhamma (teachings), or because of a person? Arising because of the first watch of the night --------------------------------------------------------------------------------
Chinese
者，此初夜浆，或言过初夜中饮或言不中，乃至长短非法群品受具，或言得或言不得，因是起斗。如是一切皆如上犯。毗尼文中说，此诤缘根本有六，分别十八。何者为六？一者瞋恚、二者恼害、三者幻伪、四者悭嫉、五者见取、六者边邪二见。瞋者，面色变异令人可怖。恼害者，能害他令恼。幻伪者，心不真实诈作虚事，是名幻伪。悭嫉者，贪前物不欲与人，名之为悭。嫉者，见他所得生恼，是名为嫉。见取者，取己所见为是、他见为非，是名见取。边见者，见续为常，见灭为断。邪见者，谤无因果。是名六处所起。何者十八种分别？上起从法非法乃至说非说。十八种上起斗，是名诤根本聚也。此斗聚有二因缘灭：一者人现前、二者推求所起处。如六群比丘住舍卫城，向阿梨跋提河上浴，脱衣着岸上。后迦留陀比丘来，脱衣着六群衣上，出来不审谛，着六群比丘衣去。六群谤迦留陀盗衣，即屏处为作羯磨。迦留心疑，往白世尊。佛言：‘汝取衣时作何等心取？’迦留言：‘作己想取。’佛言：‘若如是者，不犯盗也。’因此即制：‘从今已去要具二缘：一推其缘、二人现前，然后作灭毗尼。’是名灭诤毗尼。断烦恼毗尼者，此毗尼断欲界、色界、无色界见谛修道使缠，是名灭烦恼毗尼。使者，随逐行人不令修善是使 义；久来所习难舍是使义；能使人沉没恶道是使义；系缚行人在生死中是使义；能使人受身相续不绝是使义；不断烦恼是使义；怨家是使义；方便不舍是使义；作恶不断是使义。十使者，见使、疑使、戒取使、欲染使、恚使、色染使、无色染使、无明使、慢使、掉使。缠者，无明缠、瞋恚缠、懈怠缠、睡缠、掉缠、悔缠、疑缠、自贪己物缠、复贪他物缠。从是生斗诤竞讼，因此后生害心，缠缚行人不令解脱，是名缠义。又复缠者，我见缠、疑缠、戒取缠、欲缠、恚缠、悭缠、嫉缠、无明缠、慢缠、掉缠。此十缠即是十结，是故名缠。欲界所摄十二居止，色界二十二居止，无色界四居止，见谛所断身见戒取疑。何者修道所断？薄欲界贪欲、瞋恚、无明，得斯陀含果。断欲界贪欲瞋恚、无明尽，得阿那含果。断色无色界贪欲、无明尽，得阿罗汉果。此所起烦恼，应推求何处起？何处灭？起处者，于结使起处，生贪着染心，能生一切烦恼。何者结使起处？眼见身色生爱着心，计以为常亦计我，乃至意法亦如是。外六尘、中六识、内六触、六受、六爱、六觉、六观，乃至五阴、十二入、四大识眷属，观此以为我、以为常。因此五阴、十二入、十八界上起我起常故，能生结使一切烦恼凡有五百，故言一切也。是名所起处聚。 现代汉语译本： ‘使’的含义是：长久以来所习惯的难以舍弃；能够使人沉溺于恶道的叫做‘使’；系缚修行人在生死轮回中的叫做‘使’；能够使人不断地承受身相延续不绝的叫做‘使’；使烦恼无法断绝的叫做‘使’；是怨敌的叫做‘使’；难以方便舍弃的叫做‘使’；造作恶业无法停止的叫做‘使’。十使分别是：见使（错误的见解），疑使（怀疑），戒取使（执取错误的戒律），欲染使（对欲望的染着），恚使（嗔恨），色染使（对色界的染着），无色染使（对无色界的染着），无明使（愚痴），慢使（傲慢），掉使（掉举）。 ‘缠’的含义是：无明缠（愚痴的缠缚），瞋恚缠（嗔恨的缠缚），懈怠缠（懈怠的缠缚），睡眠缠（睡眠的缠缚），掉缠（掉举的缠缚），悔缠（后悔的缠缚），疑缠（怀疑的缠缚），自贪己物缠（贪恋自己财物的缠缚），复贪他物缠（贪恋他人财物的缠缚）。从这些缠缚产生斗争、竞争、诉讼，因此产生伤害他人的心，缠缚修行人使他们无法解脱，这就是‘缠’的含义。另外，‘缠’也可以是：我见缠（执着于我的缠缚），疑缠（怀疑的缠缚），戒取缠（执取错误戒律的缠缚），欲缠（欲望的缠缚），恚缠（嗔恨的缠缚），悭缠（吝啬的缠缚），嫉缠（嫉妒的缠缚），无明缠（愚痴的缠缚），慢缠（傲慢的缠缚），掉缠（掉举的缠缚）。这十缠也就是十结，所以叫做‘缠’。 欲界所包含的十二种居处，二十二种居处，无色界的四种居处，见道所断的是身见（认为身体是真实存在的错误见解），戒取（执取错误的戒律），疑（怀疑）。哪些是修道所断的呢？是薄弱的欲界贪欲、嗔恚、无明，断除这些可以证得斯陀含果（一来果）。断除欲界的贪欲、嗔恚、无明，完全断尽，可以证得阿那含果（不来果）。断除色界和无色界的贪欲、无明，完全断尽，可以证得阿罗汉果（无学果）。 这些生起的烦恼，应该推究从哪里生起？在哪里灭除？生起的地方，是对结使生起的地方，产生贪着染污的心，能够生起一切烦恼。什么是结使生起的地方呢？眼睛看到身色产生爱着的心，认为它是常恒不变的，也认为是‘我’，乃至意根对法尘也是这样。外面的六尘、中间的六识、里面的六触、六受、六爱、六觉、六观，乃至五阴（色、受、想、行、识）、十二入（眼、耳、鼻、舌、身、意，色、声、香、味、触、法）、四大（地、水、火、风）和识的眷属，观察这些认为是‘我’，认为是常恒不变的。因此在五阴、十二入、十八界上生起‘我’的执着和‘常’的执着，所以能够生起结使和一切烦恼，总共有五百种，所以说是‘一切’。这就是烦恼所生起的地方。
English
English version: The meaning of 'anusaya' (latent tendencies) is: what has been habitually practiced for a long time and is difficult to abandon; what can cause people to sink into evil paths is called 'anusaya'; what binds practitioners in the cycle of birth and death is called 'anusaya'; what can cause people to continuously endure the uninterrupted succession of physical forms is called 'anusaya'; what makes afflictions impossible to cut off is called 'anusaya'; what is an enemy is called 'anusaya'; what is difficult to conveniently abandon is called 'anusaya'; what makes the creation of evil karma impossible to stop is called 'anusaya'. The ten anusayas are: ditthi-anusaya (latent tendency of wrong view), vicikiccha-anusaya (latent tendency of doubt), silabbataparamasa-anusaya (latent tendency of clinging to rites and rituals), kama-raga-anusaya (latent tendency of sensual lust), patigha-anusaya (latent tendency of aversion), rupa-raga-anusaya (latent tendency of attachment to the form realm), arupa-raga-anusaya (latent tendency of attachment to the formless realm), avijja-anusaya (latent tendency of ignorance), mana-anusaya (latent tendency of conceit), uddhacca-anusaya (latent tendency of restlessness). The meaning of 'paryavasthana' (obsession) is: avijja-paryavasthana (obsession with ignorance), kodha-paryavasthana (obsession with anger), thina-paryavasthana (obsession with sloth), middha-paryavasthana (obsession with torpor), uddhacca-paryavasthana (obsession with restlessness), kukkucca-paryavasthana (obsession with remorse), vicikiccha-paryavasthana (obsession with doubt), atta-lobha-paryavasthana (obsession with greed for one's own possessions), para-lobha-paryavasthana (obsession with greed for others' possessions). From these obsessions arise strife, competition, and lawsuits, and therefore the mind of harming others arises, binding practitioners and preventing them from liberation. This is the meaning of 'paryavasthana'. Furthermore, 'paryavasthana' can also be: sakkaya-ditthi-paryavasthana (obsession with self-view), vicikiccha-paryavasthana (obsession with doubt), silabbataparamasa-paryavasthana (obsession with clinging to rites and rituals), kama-paryavasthana (obsession with desire), patigha-paryavasthana (obsession with aversion), macchariya-paryavasthana (obsession with stinginess), issa-paryavasthana (obsession with jealousy), avijja-paryavasthana (obsession with ignorance), mana-paryavasthana (obsession with conceit), uddhacca-paryavasthana (obsession with restlessness). These ten obsessions are also the ten fetters (dasa samyojanas), hence they are called 'paryavasthana'. The twelve abodes included in the desire realm, the twenty-two abodes, the four abodes of the formless realm, what is severed by the path of seeing (sotapatti-magga) are self-view (sakkaya-ditthi), clinging to rites and rituals (silabbataparamasa), and doubt (vicikiccha). What is severed by the path of cultivation (bhavana-magga)? It is the thinning of greed, aversion, and ignorance in the desire realm, by severing these one attains the state of Sakadagami (once-returner). By completely severing greed, aversion, and ignorance in the desire realm, one attains the state of Anagami (non-returner). By completely severing greed and ignorance in the form and formless realms, one attains the state of Arhat (worthy one). These afflictions that arise, where should one investigate where they arise from and where they cease? The place of arising is the place where anusayas arise, giving rise to a mind of greed and defilement, which can give rise to all afflictions. What is the place where anusayas arise? When the eye sees a physical form, a mind of attachment arises, considering it to be permanent and also considering it to be 'I', and so on, even the mind-base (mana) towards mental objects (dhamma) is the same. The external six sense objects (rupa, sadda, gandha, rasa, photthabba, dhamma), the intermediate six consciousnesses (cakkhu-vinnana, sota-vinnana, ghana-vinnana, jivha-vinnana, kaya-vinnana, mano-vinnana), the internal six contacts (cakkhu-samphassa, sota-samphassa, ghana-samphassa, jivha-samphassa, kaya-samphassa, mano-samphassa), the six feelings (cakkhu-samphassaja vedana, sota-samphassaja vedana, ghana-samphassaja vedana, jivha-samphassaja vedana, kaya-samphassaja vedana, mano-samphassaja vedana), the six cravings (rupa-tanha, sadda-tanha, gandha-tanha, rasa-tanha, photthabba-tanha, dhamma-tanha), the six perceptions, the six cognitions, and even the five aggregates (rupa, vedana, sanna, sankhara, vinnana), the twelve sense bases (ayatana) (eye, ear, nose, tongue, body, mind, form, sound, smell, taste, touch, mental objects), the four great elements (mahabhuta) (earth, water, fire, wind) and the retinue of consciousness, observing these as 'I' and considering them to be permanent. Therefore, on the five aggregates, the twelve sense bases, and the eighteen elements (dhatu) arises the attachment to 'I' and the attachment to 'permanence', so it can give rise to anusayas and all afflictions, totaling five hundred, hence it is said 'all'. This is the place where afflictions arise. --------------------------------------------------------------------------------