English
English version: O practitioner, please explain in detail the meaning of asceticism. Question: What Dharma is it that three things contradict each other and appear simultaneously? What meaning is it that one is not happy with pain and yet they exist at the same time? For example, the pain of anger, and the pleasure and pain of lust. If engaging in sexual activity is a bond, then what Dharma is anger? Answer: I am not saying that greed, anger, and delusion are what was spoken of in the previous vow. But rather the things done in between, being attached to wealth, anger arises and leads to thoughts of killing. Just like that, stealing also arises from anger, just as was said before. If someone's sister is violated, I should take revenge, and then become attached to engaging in sexual activity. The previous vow is anger, saying that it arises in this way, so there is no fault. Other situations are the same. Question: You have already spoken of the places of bodily asceticism, all greed, anger, and delusion. Then, regarding verbal actions, what is the Dharma? Answer: Verbal asceticism, such as untrue speech, non-untrue speech (that is, false speech and non-false speech), and meaningless speech (Śūtra, i.e., frivolous speech). There are four types of verbal asceticism, which are the three bonds that should manifest as four (two of the three, manifesting as four), namely untrue speech, non-untrue speech, and meaningless speech. Question: What is called untrue speech? Answer: Not seeing oneself, others, and the meaning of things as they truly are, all these attachments (Śūtra). This is what is called untrue verbal asceticism, which is about the meaning of oneself, the meaning of others, and the meaning of things. All attachments to oneself, this attachment is called awakening. From the following, it is like others have different opinions. Knowing these three meanings, namely the meaning of oneself, the meaning of one's own life, the meaning of others, the meaning of relatives, and the meaning of things, the meaning of various actions. This is what the Buddhas of the three times have said, that is, gathering and leaving, relatives leaving, one's own causes and conditions, others' causes and conditions, food, all wealth, etc., knowing these, one will not speak falsely. Question: You have already spoken of untrue verbal asceticism. Then what Dharma is non-untrue verbal asceticism? Answer: Without love, causes and conditions, and corresponding common thoughts (Śūtra). Non-untrue speech refers to not having corresponding thoughts of love, not having corresponding thoughts of causes and conditions, and not having corresponding common thoughts. Corresponding means meaning. This coarse speech that does not correspond to thoughts of love refers to angry speech spoken without love as coarse speech. If that is the case, then there is no one who does not speak coarse speech (this person thinks this sentence was said by a disciple), if one's own thoughts give rise to verbal asceticism, the World Honored One would also speak coarse speech. He... --------------------------------------------------------------------------------
Chinese
调达念欲度，说彼恚，是故无爱。念相应粗言如瞎缘，说瞋真诚彼恚，是故无爱念。口苦行因缘念相应名谛说，因缘、念相应。两舌相应，若念相应增生相助，非两舌。若尔者，世尊亦当两舌。世尊学道为首，欲益已自行说离本，是故念恶。是故当知俱相应名因缘二作妄言不妄言粗言，亦如是。是故粗言、两舌。 问：是不要之语何法？ 答：不要语，非时、非谛、非义言(修妒路)。非时言、非谛言、非义言，是三略阿跋度路柘那(秦言不要语)。是因缘无量。彼非时言名，如相应时离语因缘，如时尽具当手授作(外国婚礼，夫亲迎女，女氏具送女之具，澡夫手，父以女手授，故云尔)，吉祥所用，随所欲中。或有言：“君！善哉。无常因缘坏法有，后必当衰离。是淫如是。”彼谛语佛、辟支佛、声闻所说，非时言。不要言去不谛言，名谓如谛想无谛说，如尼揵所说(念谓师真谛而邪道)：“萨芸若是我师。”是故彼想是不要语。何义？不萨芸若是彼师增。彼如是想。若说相应义，佛是萨芸若，亦彼妄言。何义？彼念不是萨芸若。无义言名如戏笑歌，忧愁为首相应言。是口苦行。 问：是意苦行何法？ 答：意苦行，贪、恚、邪见(修妒路)。念恶行，是故意苦行，是亦三：贪、恚、邪见 现代汉语译本 调达（提婆达多，佛陀的堂兄，以反对佛陀著称）心怀恶意想要度化他人，宣扬他们的愤怒，因此没有慈爱之心。与恶意相应的粗暴言语就像盲人摸象一样，宣扬嗔恨的真实，因此没有慈爱之心。口头上的苦行，是因为与恶意相应的言语被称为真实之语，这是因缘和恶意相互作用的结果。如果挑拨离间的言语与恶意相应，并且助长了恶意的增长，那就不是简单的挑拨离间了。如果这样说，那么世尊（佛陀）也应该算是挑拨离间了。世尊以学习正道为首要任务，为了利益他人而宣说远离邪道的真理，因此这是为了断绝恶意。因此应当明白，相互关联的言语，无论是真实的还是虚假的，粗暴的言语，都与恶意有关。因此，粗暴的言语和挑拨离间的言语都属于恶行。 问：什么是无益的言语？ 答：无益的言语，就是不合时宜、不真实、没有意义的言语（修妒路，经文）。不合时宜的言语、不真实的言语、没有意义的言语，这三种言语概括了阿跋度路柘那（秦言，无益的言语）。这其中的因缘是无量的。所谓不合时宜的言语，是指在不适当的时候说出相应的话语，例如在婚礼上，应该按照习俗进行（外国婚礼，丈夫亲自迎接新娘，女方准备好嫁妆，洗净新郎的手，父亲将女儿的手交给新郎，所以这样说），说吉祥的话，随心所欲地表达祝福。或者有人说：‘君啊！善哉！无常的因缘导致事物败坏，最终必然会衰落离散。淫欲也是如此。’这样真实的言语，即使是佛陀、辟支佛（独觉佛）、声闻（阿罗汉）所说，也是不合时宜的言语。无益的言语中不真实的言语，是指把不真实的当成真实的来说，例如尼揵（耆那教）所说：‘萨芸若（一切智者）是我的老师。’因此，这种想法是无益的言语。为什么呢？因为萨芸若并不是他们的老师。他们却这样认为。如果说与义理相应的，佛陀是萨芸若，这也是虚妄的言语。为什么呢？因为他们的想法并不是真正的萨芸若。没有意义的言语，是指像戏笑、唱歌，或者以忧愁为首的相应言语。这些都是口头上的苦行。 问：什么是意念上的苦行？ 答：意念上的苦行，就是贪婪、嗔恨、邪见（修妒路，经文）。心怀恶意，这就是意念上的苦行，也包括三种：贪婪、嗔恨、邪见。
English
English version That Tiao Da (Devadatta, Buddha's cousin, known for opposing the Buddha) intends to convert others with malicious intent, proclaiming their anger, therefore lacking loving-kindness. Coarse language corresponding to malice is like the blind men touching an elephant, proclaiming the truth of hatred, therefore lacking loving-kindness. Verbal asceticism arises because language corresponding to malice is called truthful speech, which is the result of the interaction between conditions and malice. If divisive language corresponds to malice and promotes the growth of malice, it is not simply divisive language. If that were the case, then the World-Honored One (Buddha) should also be considered divisive. The World-Honored One takes learning the right path as the primary task, and speaks the truth of abandoning evil paths to benefit others, therefore it is to cut off malice. Therefore, it should be understood that interconnected language, whether true or false, and coarse language, are all related to malice. Therefore, coarse language and divisive language both belong to evil deeds. Question: What is unprofitable speech? Answer: Unprofitable speech is speech that is untimely, untrue, and meaningless (Sutra). Untimely speech, untrue speech, and meaningless speech, these three types of speech summarize A Ba Du Lu Zhe Na (Chinese: unprofitable speech). The conditions for this are immeasurable. Untimely speech refers to speaking appropriate words at an inappropriate time, such as at a wedding, where one should follow customs (In foreign weddings, the husband personally welcomes the bride, the bride's family prepares the dowry, washes the groom's hands, and the father hands the daughter's hand to the groom, hence the saying), speaking auspicious words, and expressing blessings as desired. Or someone might say: 'O lord! Well done! Impermanent conditions lead to the decay of things, and they will inevitably decline and separate. Lust is also like this.' Such truthful speech, even if spoken by the Buddha, Pratyekabuddhas (Solitary Buddhas), or Sravakas (Arhats), is untimely speech. Untrue speech among unprofitable speech refers to treating the untrue as true, such as what the Nigganthas (Jainas) say: 'Sarvajna (all-knowing one) is my teacher.' Therefore, this thought is unprofitable speech. Why? Because Sarvajna is not their teacher. Yet they think so. If speaking in accordance with the meaning, that the Buddha is Sarvajna, this is also false speech. Why? Because their thought is not the true Sarvajna. Meaningless speech refers to corresponding speech like joking, singing, or speech led by sorrow. These are all verbal asceticism. Question: What is mental asceticism? Answer: Mental asceticism is greed, hatred, and wrong views (Sutra). Having malicious thoughts, this is mental asceticism, which also includes three: greed, hatred, and wrong views. -------------------------------------------------------------------------------- 。彼贪名他所有欲得。
Chinese
问：若他所有欲得，贪重说为过。念内入前已说念、欲、作、他作欢喜。 答：是不重说过。由欲得念，欲得欲作是，此不欲作。他所有取，是亦由贪，是他财是我有。如是着意他所有，欲得着是贪。他所有为首，念相应是贪恚，名娆他入念恚。 问：是何法邪见名？ 答：邪见，行、果相违，无有见(修妒路)。行相违、果相违、无有见，是略三邪见，分别无量因缘。谓他异取，是邪见略。 问：是何法行相违名？ 答：行相违，净不净觉、不净净觉、俱一觉(修妒路)。行相违，净不净觉、不净净觉、俱一觉。彼净不净觉，着身口意行不爱去见。不净净觉，不爱爱去。俱一觉，爱不爱行净不净去。 问：是果？ 答：以是果说(修妒路)。以是说苦果，说如苦天上、苦涅槃。如是净不净觉，趣乐世间乐。不净净觉乐，或苦趣如是俱。 问：云何无见名？ 答：无见，行、果、众生无有见(修妒路)。行无有见。果无有见。众生无有见，是三无有见。彼行无有见名，如无有与、无有爱、无有善不善行，作是行无有见。果无有见名，如无有极作不极作行果报，无有地狱、畜生、饿鬼界、天上去。众生无有见名，如无有母无有父 现代汉语译本 他贪图别人的名声和所有物，想要得到。 问：如果贪图别人的所有物，想要得到，贪念深重，可以称为过失。那么，念内入（专注内在）之前已经说过的念、欲、作、他作（自己做、让别人做）的欢喜，又该如何解释？ 答：这不算重复说过失。因为想要得到而产生的念头，想要得到而产生的行为，这是不想要停止的。拿取别人的所有物，也是因为贪念，认为别人的财产就是我的。像这样执着于别人的所有物，想要得到，这种执着就是贪。以别人的所有物为首要目标，与念头相应的，就是贪和嗔恚，名为扰乱他人，进入念和嗔恚的状态。 问：什么样的法被称为邪见？ 答：邪见，就是行为和结果相违背，认为没有因果报应的见解（修妒路，即经）。行为相违背、结果相违背、认为没有因果报应，这是简略的三种邪见，详细分别则有无量因缘。总而言之，认为与事实相反的，就是简略的邪见。 问：什么样的法被称为行为相违背？ 答：行为相违背，就是认为清净的是不清净的，认为不清净的是清净的，或者认为两者都是一样的（修妒路，即经）。行为相违背，就是认为清净的是不清净的，认为不清净的是清净的，或者认为两者都是一样的。认为清净的是不清净的，就会执着于身口意的行为，不喜爱离开这种见解。认为不清净的是清净的，就不会喜爱离开。认为两者都是一样的，就会喜爱和不喜爱的行为，清净和不清净都一样。 问：这会产生什么结果？ 答：以这样的行为来说明结果（修妒路，即经）。以这样的行为来说明苦果，就像说苦在天上，苦在涅槃一样。像这样认为清净的是不清净的，就会趋向于快乐的世间享乐。认为不清净的是清净的，就会快乐，或者痛苦，趋向于像这样两者都是一样的结果。 问：什么是没有因果报应的见解？ 答：没有因果报应的见解，就是认为行为、结果、众生都没有因果报应（修妒路，即经）。认为行为没有因果报应。认为结果没有因果报应。认为众生没有因果报应，这是三种没有因果报应的见解。认为行为没有因果报应，比如认为没有布施、没有爱、没有善与不善的行为，做出这样的行为，就是认为行为没有因果报应。认为结果没有因果报应，比如认为没有极善和不极善的行为果报，没有地狱、畜生、饿鬼界、升天等等。认为众生没有因果报应，比如认为没有母亲，没有父亲