English
English version He is greedy for the fame and possessions of others, desiring to obtain them. Question: If desiring to obtain the possessions of others, and the greed is severe, it is said to be a fault. But what about the joy of mindfulness, desire, action, and causing others to act (doing it oneself, causing others to do it), which was already mentioned before 'mindfulness entering within'? Answer: This is not considered a repeated fault. Because the thought arises from wanting to obtain, the action arises from wanting to obtain, this is not wanting to stop. Taking the possessions of others is also due to greed, thinking that the property of others is mine. Like this, being attached to the possessions of others, wanting to obtain them, this attachment is greed. Taking the possessions of others as the primary goal, corresponding with the thought, is greed and hatred, called disturbing others, entering into the state of mindfulness and hatred. Question: What kind of dharma (law/teaching) is called wrong view? Answer: Wrong view is when actions and consequences are contradictory, believing there is no karma (law of cause and effect) (Sūtra). Actions contradicting, consequences contradicting, believing there is no karma, these are the three brief wrong views, with countless causes and conditions when distinguished in detail. In short, believing something contrary to the truth is a brief wrong view. Question: What kind of dharma is called actions contradicting? Answer: Actions contradicting is when one perceives the pure as impure, the impure as pure, or perceives both as the same (Sūtra). Actions contradicting is when one perceives the pure as impure, the impure as pure, or perceives both as the same. Perceiving the pure as impure, one becomes attached to the actions of body, speech, and mind, and does not like to abandon this view. Perceiving the impure as pure, one does not like to abandon it. Perceiving both as the same, one likes and dislikes actions, and perceives purity and impurity as the same. Question: What is the result of this? Answer: The result is explained by these actions (Sūtra). The result is explained as suffering, just like saying suffering is in heaven, suffering is in Nirvana. Like this, perceiving the pure as impure, one tends towards the pleasures of the worldly realm. Perceiving the impure as pure, one experiences pleasure, or suffering, tending towards the same result as perceiving both as the same. Question: What is the meaning of 'no view'? Answer: 'No view' is when one believes that actions, consequences, and beings have no karma (Sūtra). Believing that actions have no karma. Believing that consequences have no karma. Believing that beings have no karma, these are the three 'no views'. Believing that actions have no karma, for example, believing there is no giving, no love, no good or bad actions, performing such actions is believing that actions have no karma. Believing that consequences have no karma, for example, believing there are no extremely good or not extremely good karmic results, no hell, animal realm, hungry ghost realm, ascending to heaven, etc. Believing that beings have no karma, for example, believing there is no mother, no father --------------------------------------------------------------------------------
Chinese
、无有众生化生、无有世间沙门婆罗门。如是是邪见无量行。是三意苦行，无量因缘，一切无善作因缘颠倒善，是本戒去，如是解脱度说知。 婆素跋度三法度二，中间初度说尽。 四阿鋡暮抄解卷上 大正藏第 25 册 No. 1505 四阿鋡暮抄解 四阿含暮抄解第五(首三法第二恶之二也)卷下 阿罗汉婆素跋陀撰 符秦西域三藏鸠摩罗佛提等译 已说恶行。云何爱名？ 答：爱，欲、恚、嫉妒(修妒路。嫉妒，憍慢其人皆以为嫉妒也)。欲。恚。嫉妒者，是三谓之爱渴爱。彼是三象(即上三疾之根)，彼三象无数行。 问：云何？ 答：欲，淫、有、着梵行(修妒路也)。淫着、有着、梵行。著者是三欲。彼淫名五界，色、声、香、味、细滑，是三象依众生各各染着，不多着杂物。彼淫着男、女、不成男(修妒路)。淫想，着女也、男男也、女(男女各有想也)不成男也。男男也不成男(亦各各有情也)。问：师虽说色男中着，复言今女、男、不成男。何以作是语？以何不恶？答：女、男、不成男。相因色，男为本，各各着，有差降，不名染着杂物。世尊亦说：“我普不见一色中染着。如男女色(普者，十方大千界也)，女如男色。”是以 现代汉语译本：没有众生是化生而来，没有世间的沙门（Śrāmaṇa，出家修行者）和婆罗门（Brāhmaṇa，祭司）。像这样是邪见，导致无量的行为。这三种意念上的苦行，有无量的因缘，一切都没有善的作为，因为因缘颠倒了善，这是根本戒律的丧失，像这样说是解脱的度量和认知。 婆素跋陀（Vasubhadra）的三种法度和两种法度，中间最初的法度已经说完。 《四阿含暮抄解》卷上 大正藏第25册 No. 1505 《四阿含暮抄解》 《四阿含暮抄解》第五（首三法第二恶之二也）卷下 阿罗汉婆素跋陀（Vasubhadra）撰 符秦西域三藏鸠摩罗佛提（Kumārajīva）等译 已经说了恶行。什么是爱（Tṛṣṇā）的名相？ 答：爱，就是欲（Kāma）、恚（Dveṣa）、嫉妒（Īrṣyā）（修妒路（梵文音译，含义为嫉妒），嫉妒，骄慢的人都认为是嫉妒）。欲、恚、嫉妒，这三种称为爱，是渴爱。这三种是三象（即以上三种疾病的根源），这三种象有无数的行为。 问：怎么样的无数行为？ 答：欲，就是淫（Maithuna）、有（Bhava）、执着梵行（Brahmacarya）（修妒路也）。淫着、有着、梵行着，这三种是欲。这淫名五界，色（Rūpa）、声（Śabda）、香（Gandha）、味（Rasa）、细滑（Spṛṣṭavya），这三种象依靠众生各自的染着，不多着杂物。这淫着于男、女、不成男（修妒路）。淫想，着于女也、男男也、女（男女各有想也）不成男也。男男也不成男（亦各各有情也）。问：师父虽然说在色男中执着，又说现在女、男、不成男。为什么这样说？以什么不是恶？答：女、男、不成男，相因色，男为本，各自执着，有差别，不名染着杂物。世尊也说：‘我普遍不见一种颜色中的染着，如男女色（普遍是指十方大千世界），女如男色。’因此。
English
English version: There are no beings born by transformation, and there are no Śrāmaṇas (ascetics) or Brāhmaṇas (priests) in the world. Such is a wrong view, leading to immeasurable actions. These three mental austerities have immeasurable causes and conditions. Everything lacks good actions because the causes and conditions have perverted the good. This is the loss of the fundamental precepts. Thus, it is said to be the measure and knowledge of liberation. The three Dharmas and two Dharmas of Vasubhadra, the first Dharma in the middle has been completely explained. 《Sutra of Four Agamas - Exegesis》 Volume 1 Taisho Tripitaka Volume 25 No. 1505 《Sutra of Four Agamas - Exegesis》 《Sutra of Four Agamas - Exegesis》 Volume 5 (The second of the first three Dharmas and the second evil) Composed by Arhat Vasubhadra Translated by Tripiṭaka Kumārajīva and others from the Western Regions of Fuqin Evil deeds have been spoken of. What is the name of craving (Tṛṣṇā)? Answer: Craving is desire (Kāma), hatred (Dveṣa), and jealousy (Īrṣyā) (Śūdraka, meaning jealousy, arrogant people all consider it jealousy). Desire, hatred, and jealousy, these three are called craving, which is thirst. These three are the three elephants (i.e., the root of the above three diseases), and these three elephants have countless actions. Question: What kind of countless actions? Answer: Desire is sexual intercourse (Maithuna), existence (Bhava), and attachment to pure conduct (Brahmacarya) (Śūdraka also). Attachment to sexual intercourse, attachment to existence, attachment to pure conduct, these three are desire. This sexual intercourse is named the five realms: form (Rūpa), sound (Śabda), smell (Gandha), taste (Rasa), and touch (Spṛṣṭavya). These three elephants rely on the respective attachments of beings, not attaching to miscellaneous things. This sexual intercourse is attached to men, women, and those who are not men (Śūdraka). Sexual thoughts are attached to women, men with men, women (men and women each have thoughts), and those who are not men. Men with men are also not men (each also has sentient beings). Question: Although the master said that there is attachment in the form of men, he also said that there are now women, men, and those who are not men. Why say this? What is not evil? Answer: Women, men, and those who are not men are related to form, with men as the basis. Each is attached, there are differences, and it is not called attachment to miscellaneous things. The World Honored One also said: 'I do not see attachment in one color, such as the color of men and women (universally refers to the ten directions of the great chiliocosm), women are like the color of men.' Therefore. --------------------------------------------------------------------------------
Chinese
五男无苦。三有小中大，小者男欲、中者女欲、大者不成男。欲有中(修妒路)，淫有、色有、无色有中，谓着此是有着。 问：如淫着别说女、男、不成男。何故复说有着？ 答：由结说淫着，有着依众生。一切淫行法，谓淫有。彼著者谓淫有着。色行法色有，彼著者是色有着。无色行法无色有，彼著者是无色有着。是故别说无苦。 问：云何梵行著名？ 答：梵行著者，得、无得、失位希望欲得忧(修妒路)。梵行著名，得希望、不得欲得、失位便忧忧。以是句义，过去淫有着，可知得淫。复希望不得欲得(其人云此中应有失忧)，如是有着如是淫有，梵行着也。各各三分便有九。若得女着希望，不得欲得，得失位忧。如是男、不成男可知。如是淫著有九。如是有着、梵行着如是。 问：说今有是不闻、梵行着是结。 答：我已说阿那含果(上已说不还有结，何云梵行无结也)，世尊亦说三求：淫求、有求、梵行求。求、爱、欲着此一义。复说淫梵行中所弃爱、常、念。 问：假令尔者，不足行梵行无著，作如是一切自合梵行。 答：彼当渐行行、自任行行，梵行无著。梵行福恶等度，求钵赖堤彼陀：一苦乐、二檀度、三神通(持言奉法之第四也)不求果；求 现代汉语译本 五种男人没有痛苦。三种‘有’，小、中、大，小的是对男性的欲望，中等的是对女性的欲望，大的是不能成为男性的欲望。‘有’存在于欲有（Kāmadhātu，欲界）、色有（Rūpadhātu，色界）、无色有（Arūpadhātu，无色界）中，指的是执着于这些‘有’的状态。 问：如果淫欲的执着可以分别说是对女性、男性、不能成为男性的执着，为什么还要再说‘有’的执着呢？ 答：因为通过‘结’（saṃyojana，烦恼的束缚）来说明淫欲的执着，而‘有’的执着是依附于众生的。一切与淫行相关的法，被称为‘淫有’。对这些‘有’产生执着的人，就称为对‘淫有’的执着者。与色行相关的法是‘色有’，对这些‘有’产生执着的人，就是对‘色有’的执着者。与无色行相关的法是‘无色有’，对这些‘有’产生执着的人，就是对‘无色有’的执着者。因此，要分别说明没有痛苦的状态。 问：什么是梵行（brahmacarya，清净的行为）的执着？ 答：对梵行的执着，包括获得、未获得、失去地位时希望获得和忧愁（Klesha，烦恼）。对梵行的执着表现为，获得时希望保持，未获得时渴望获得，失去地位时感到忧愁。根据这些语句的含义，过去对淫欲的执着，可以理解为已经获得的淫欲。再次希望未获得的淫欲（有些人说这里应该有失去的忧愁），像这样，‘有’的执着就像淫欲的‘有’，也是梵行的执着。每种情况分为三种，总共有九种。如果对女性的执着是希望得到，得不到就渴望得到，失去地位就感到忧愁。对男性、不能成为男性的执着也可以这样理解。像这样，淫欲的执着有九种。‘有’的执着和梵行的执着也是如此。 问：有人说，现在的‘有’是不闻法，梵行的执着是‘结’。 答：我已经说过阿那含果（Anāgāmin，不还果，前面已经说过不还果还有‘结’，为什么说梵行没有‘结’呢？），世尊（Śākyamuni，释迦牟尼）也说过三种求：淫求、有求、梵行求。求、爱、欲、执着，这些是一个意思。还说过在淫欲和梵行中应该抛弃爱、常、念。 问：如果像你说的这样，那么不充分地实行梵行就没有执着，像这样一切都自然符合梵行。 答：他们应当逐渐地修行，自然地修行，梵行就没有执着。梵行的福报和恶报是同等的，寻求钵赖堤彼陀（Prātimokṣa，戒律）：一是苦乐，二是檀度（Dāna，布施），三是神通（abhijñā，超自然能力）（持言奉法是第四种），不寻求果报；寻求。