English
English version What is meant by the name 'Liberation'? Answer: Liberation refers to *, *, and the cessation achieved through practice (Sūtra). In the desire realm (Kāmadhātu), ** through practice, one aids the mind in abiding in higher states. The extinction of the three realms (Trailokya) constitutes the three practices of liberation. Liberation from the bonds of affliction is therefore called 'Liberation'. Question: What are the contributing factors to lust? Answer: The contributing factors to lust lie in the intermediate state, namely thoughts of the realms of form (Rūpadhātu) and formlessness (Arūpadhātu), and attachment to purity and impurity (Sūtra). When these thoughts increase, the self also increases. This contains two meanings: attachment to the perception of form and attachment to the perception of imperishable form. Between these two, the distinction of form is not clear. For example, seeing a decaying corpse in a graveyard, the flesh falling off, the eyes festering, intestines flowing out impure substances, countless insects mating at the urinary opening (a common place), crows flapping their wings, hair intertwined, pecking at the nose until it breaks off, hands, feet, and skull separated. Having seen this, abandoning attachment to lust, recognizing the truth of the body, and the resulting resentment, strife, deceit, falsehood, arrogance, conceit, and pride. Regarding these, one should contemplate in this way, thereby achieving aversion and liberation, making the mind firm. This contains two kinds of impure liberation from the perception of form: one is to distinguish the form within oneself, abiding in the formless realm through meditation; the other is to contemplate the bodies of others, thereby abandoning thoughts of lust, achieving impure liberation. There are also three pure perceptions, beginning with flowers and clothing of blue, red, yellow, and white colors, generating intention through conditions, abiding in this without wavering, this is pure liberation (observing the four colors and clothing without attachment). Question: What are the contributing factors to form? Answer: The contributing factors to form can be explained using formlessness (Sūtra). Abandoning attachment to form, initiating the four establishments of mindfulness, this is still with outflows (Sāsrava). The contributing factors to form can be abandoned together with merit. Question: What is the meaning of 'Cessation'? Answer: With consciousness (Vijñāna) as the foremost, the cessation of corresponding dharmas together, this is without outflows (Anāsrava), it is the state of an Arhat who has attained right reception (Samyakpratirūpa). The second abandonment of bonds, Bhāṣasubhadra, the three measures of dharma, the three * are all exhausted, the initial merit is spoken of in the middle. The fourth chapter of the Āgama Manuscript Commentary (The initial merit of the three dharmas is complete. Next, the second evil is discussed.) Question: Having spoken of vast merit, the three measures of dharma in the middle of merit. What is the meaning of 'Evil'? Answer: Evil refers to asceticism (Tapas), attachment (Rāga), and ignorance (Avidyā) (Sūtra). Asceticism, attachment, and ignorance are a brief summary of evil. --------------------------------------------------------------------------------
Chinese
说恶当知。杂恶善行是杂，恶是人愚，谓杂恶念如猪不净乐。世间彼前苦行，身口意苦行(修妒路)是恶数。谓初是三：身苦行、口苦行、意苦行。苦行，恶众生行是苦行，恶念行苦行。 问：是何身苦行名？ 答：身苦行，杀，盗，淫(修妒路)谓是身苦行。是三：杀、盗、淫，愚行知。 问：我当知身苦行三。是何法杀名？ 答：杀念、教、行(修妒路)。念、教、行，是三杀说。如是余如身苦行。杀分别三：念、教、行。彼不与取、淫愚行因缘，知余口行。 问：有是，是亦不知。是何法念名？ 答：念、欲作、他作喜(修妒路)。念名意觉。是三：欲作、教作、他作喜。如杀虫，欲杀、教奴杀、他杀称善，欢喜是念。 问：是教何法？ 答：教处、使作、听(修妒路)。教处、使作、听，是三教。彼处，处名。 问曰：是羊(披罗门云)以是为首，妄语富人欲食(欲严羊欺富人，使杀羊祠，曰贪自欲食)是教杀处。使作名如王处，如杀是辈罔杀。听之名，如或处贵来。问：“我有怨家娆我，我当报怨。”答：“听。”是三处作。 问：是行何法？ 答：杀行，他众生众生想、舍、断命(修妒路)。杀行，作是义杀，受知处分，别听口意 现代汉语译本： 应当知晓什么是恶行。杂恶善行是混杂的，恶是源于人的愚痴，指的是混杂的恶念，就像猪喜欢不洁净的东西一样。世间那些在佛陀之前所行的苦行，包括身、口、意三方面的苦行（修妒路），都属于恶的范畴。最初指的是三种：身体的苦行、口头的苦行、意念的苦行。苦行，是恶的众生所行的，是恶念所驱动的苦行。 问：什么样的行为可以称作身体的苦行？ 答：身体的苦行，包括杀生、偷盗、邪淫（修妒路），这些都属于身体的苦行。这三种行为——杀生、偷盗、邪淫，都是愚痴的行为。 问：我应该如何理解这三种身体的苦行？什么是杀生？ 答：杀生的行为包括杀生的念头、教唆他人杀生、亲自去杀生（修妒路）。念头、教唆、行动，这三种都可称为杀生。其他的身体苦行也可以这样理解。杀生可以分为三种：念头、教唆、行动。对于不给予、偷盗和邪淫这些愚痴的行为，可以通过因缘来理解，其余的口头行为也是如此。 问：有些行为，我还是不明白。什么是念头？ 答：念头包括想要自己去做、想要让别人去做、以及对别人所做的事情感到高兴（修妒路）。念头指的是意念的觉醒。这三种是：想要自己去做、教唆别人去做、对别人所做的事情感到高兴。例如，杀虫，想要杀、教唆奴隶去杀、或者别人杀了之后称赞，感到欢喜，这些都属于念头。 问：什么是教唆？ 答：教唆包括提供场所、指使他人去做、以及听任他人去做（修妒路）。提供场所、指使他人去做、听任他人去做，这三种都属于教唆。提供场所，指的是提供地方。 问：例如，有一个婆罗门说：‘这只羊（披罗门说）最适合用来祭祀，我用谎言欺骗富人，让他宰杀这只羊来供我食用（想要宰杀羊来欺骗富人，说自己贪图食物），这就是教唆杀生的场所。’指使他人去做，就像国王下令一样，如果杀错了人也不管。听任他人去做，例如有人来问：‘我的仇人冒犯了我，我应该报仇吗？’回答说：‘可以。’这三种都属于教唆的行为。 问：什么是行动？ 答：行动指的是杀生的行为，包括对其他众生产生杀生的想法、舍弃慈悲心、断绝其性命（修妒路）。杀生的行为，就是按照杀生的意义去做，接受并知晓命令，分别听从口头和意念的指示。
English
English version: One should know what evil deeds are. Mixed evil and good deeds are mixed, and evil stems from human ignorance, referring to mixed evil thoughts, just as pigs enjoy unclean things. The ascetic practices performed in the world before the Buddha, including the ascetic practices of body, speech, and mind (Śūtra), all fall into the category of evil. Initially, it refers to three types: physical asceticism, verbal asceticism, and mental asceticism. Asceticism is practiced by evil beings, driven by evil thoughts. Question: What actions can be called physical asceticism? Answer: Physical asceticism includes killing, stealing, and sexual misconduct (Śūtra), which are all physical asceticism. These three actions—killing, stealing, and sexual misconduct—are all acts of ignorance. Question: How should I understand these three physical asceticisms? What is killing? Answer: The act of killing includes the thought of killing, instructing others to kill, and personally killing (Śūtra). Thought, instruction, and action, these three can be called killing. Other physical asceticisms can be understood in the same way. Killing can be divided into three types: thought, instruction, and action. For the foolish acts of not giving, stealing, and sexual misconduct, they can be understood through conditions, and the remaining verbal actions are the same. Question: Some actions, I still don't understand. What is thought? Answer: Thought includes wanting to do it yourself, wanting to have others do it, and being happy about what others have done (Śūtra). Thought refers to the awakening of intention. These three are: wanting to do it yourself, instructing others to do it, and being happy about what others have done. For example, killing insects, wanting to kill, instructing slaves to kill, or praising and rejoicing after others have killed, these all belong to thought. Question: What is instruction? Answer: Instruction includes providing a place, directing others to do it, and allowing others to do it (Śūtra). Providing a place, directing others to do it, and allowing others to do it, these three all belong to instruction. Providing a place refers to providing a location. Question: For example, a Brahmin says: 'This sheep (the Brahmin says) is most suitable for sacrifice. I deceive the rich man with lies, so that he slaughters this sheep for me to eat (wanting to slaughter the sheep to deceive the rich man, saying that he is greedy for food), this is instructing the place of killing.' Directing others to do it is like a king giving orders, not caring if the wrong person is killed. Allowing others to do it, for example, someone comes and asks: 'My enemy has offended me, should I take revenge?' The answer is: 'Yes.' These three all belong to the act of instruction. Question: What is action? Answer: Action refers to the act of killing, including having the thought of killing other beings, abandoning compassion, and severing their lives (Śūtra). The act of killing is to do according to the meaning of killing, accepting and knowing the command, and separately listening to the instructions of speech and mind. --------------------------------------------------------------------------------
Chinese
，苦行知。彼他众生想、舍他、命断(舍去便治)是三杀作。具足有何义？医虽善意病肿割之，当割时死，非是医杀生。彼不舍，如是一少(若不舍，为少一也，具则非杀)。是句无有杀生，三无。如是杀处有。 问：是不与取何法？ 答：不与取名他想、彼觉、偷(修妒路)。他有财、他觉(觉知也，知彼财)、彼取去。如是三行相应。不与取有何义(彼财一、知是彼财二、持去三)？他财、有、取去。非盗觉、自己、作(觉知也，知识财为举而无盗心，如己有也)如彼是象，相似觉取，非盗。复他取，无盗觉，无过。如亲田，根花果为首，或取(为首非一也，恐失时，为收也)。 问：何法淫愚行？ 答：淫愚行，他、法、受行更淫(修妒路)淫愚行略三：他、他取去法、受行更淫。 问：淫是修妒路根，是何淫愚行作是说？ 答：二人，道人、白衣。被道人至意，说无淫恶行(不断)，淫愚行无作(逼人)。若淫白衣恶行、须陀洹恶行，已随趣谓不尔，是故淫愚行谓不净。是故二无恶(道人白衣、断不断也)修妒路说。 问：何法他他受？ 答：他他受，夫、亲里、王(修妒路)。夫受、亲里受、王受，是一切他他受。彼谓女人以淫为主，是主是二：至竟、 现代汉语译本：苦行者要知道，如果想着其他众生，舍弃他们，导致他们丧命（舍弃他们并加以处置），这就是三种杀生的行为。这样才算是具足了杀生的意义。医生即使是出于好意，为了治疗疾病而切除肿块，如果在切割时病人死亡，也不能算是医生杀了人。如果不是舍弃他们，就像只杀了一个（如果不是舍弃，只杀一个，那么就不算是具足了杀生的意义）。这句话里没有杀生，三种情况都没有。像这样才是杀生之处。 问：什么是不与取（偷盗）的行为？ 答：不与取指的是想着别人的东西，意识到那是别人的东西，然后偷窃（修妒路）。别人的财物，意识到那是别人的财物，然后拿走。像这样三种行为相应。不与取有什么意义（别人的财物，一是知道那是别人的财物，二是拿走）？别人的财物，存在，然后被拿走。如果不是盗窃的意识，而是误以为是自己的东西，或者去做（意识到那是别人的财物，但举动时没有盗窃的心，就像是自己的东西一样），比如把大象看错了，相似的认知而拿取，就不是盗窃。或者拿了别人的东西，但没有盗窃的意识，就没有过错。比如亲戚的田地，以根、花、果实为首，或者拿取（以根、花、果实为首不是指只拿这些，而是恐怕错过了时节，为了收成）。 问：什么是邪淫的行为？ 答：邪淫的行为，是与他人、不合法的对象、发生性行为（修妒路）。邪淫简略来说有三种：他人、拿走不合法的对象、发生性行为。 问：淫是修妒路的根本，为什么说这是邪淫的行为呢？ 答：有两种人，出家人和在家居士。如果出家人执意认为没有邪淫的恶行（不断除），那么邪淫的行为就没有停止（逼迫他人）。如果对在家的居士做出邪淫的恶行，或者对须陀洹（初果圣人）做出恶行，已经随顺了这种行为却说不是，所以说邪淫的行为是不清净的。因此这两种情况都没有恶（出家人和在家居士，断除和不断除）。修妒路是这样说的。 问：什么是他人的接受？ 答：他人的接受，指的是丈夫、亲属、国王（修妒路）。丈夫的接受、亲属的接受、国王的接受，这一切都是他人的接受。这里指的是女人以淫欲为主，这是主要的两种情况：最终、