English
English version Five kinds of men are without suffering. Three types of ‘bhava’ (existence): small, medium, and large. The small one is desire for men, the medium one is desire for women, and the large one is the inability to become a man. ‘Bhava’ exists in Kāmadhātu (desire realm), Rūpadhātu (form realm), and Arūpadhātu (formless realm), referring to attachment to these states of ‘bhava’. Question: If attachment to lust can be separately described as attachment to women, men, and those who cannot become men, why is it necessary to speak of attachment to ‘bhava’ again? Answer: Because attachment to lust is explained through ‘saṃyojana’ (fetters), while attachment to ‘bhava’ is dependent on sentient beings. All practices related to lustful conduct are called ‘kāma-bhava’ (existence in the desire realm). Those who are attached to these ‘bhava’ are called those attached to ‘kāma-bhava’. Practices related to form are ‘rūpa-bhava’ (existence in the form realm), and those attached to these ‘bhava’ are those attached to ‘rūpa-bhava’. Practices related to the formless are ‘arūpa-bhava’ (existence in the formless realm), and those attached to these ‘bhava’ are those attached to ‘arūpa-bhava’. Therefore, it is necessary to separately explain the state without suffering. Question: What is attachment to brahmacarya (celibate conduct)? Answer: Attachment to brahmacarya includes obtaining, not obtaining, hoping to obtain when losing status, and sorrow (Klesha, afflictions). Attachment to brahmacarya manifests as hoping to maintain what is obtained, desiring to obtain what is not obtained, and feeling sorrow when losing status. According to the meaning of these statements, past attachment to lust can be understood as lust that has already been obtained. Again, hoping for lust that has not been obtained (some say there should be sorrow for loss here), in this way, attachment to ‘bhava’ is like the ‘bhava’ of lust, and it is also attachment to brahmacarya. Each situation is divided into three, making a total of nine. If attachment to women is hoping to obtain, desiring to obtain when not obtained, and feeling sorrow when losing status. Attachment to men and those who cannot become men can also be understood in this way. In this way, there are nine types of attachment to lust. Attachment to ‘bhava’ and attachment to brahmacarya are similar. Question: Some say that present ‘bhava’ is not hearing the Dharma, and attachment to brahmacarya is a ‘saṃyojana’ (fetter). Answer: I have already spoken of the Anāgāmin (Non-Returner, the third stage of enlightenment, previously it was said that the Non-Returner still has ‘saṃyojana’, why is it said that brahmacarya has no ‘saṃyojana’?), Śākyamuni (the Buddha) also spoke of three kinds of seeking: seeking lust, seeking ‘bhava’, and seeking brahmacarya. Seeking, love, desire, and attachment are all the same meaning. It was also said that love, permanence, and mindfulness should be abandoned in lust and brahmacarya. Question: If it is as you say, then practicing brahmacarya insufficiently has no attachment, and in this way, everything naturally conforms to brahmacarya. Answer: They should gradually practice, naturally practice, and brahmacarya will have no attachment. The merit and demerit of brahmacarya are equal, seeking Prātimokṣa (the code of monastic rules): one is suffering and pleasure, two is Dāna (giving), three is abhijñā (supernormal powers) (upholding words and practicing the Dharma is the fourth), not seeking reward; seeking. --------------------------------------------------------------------------------
Chinese
果者着我。以此精进梵行，当作天中天。如是行可著者，此即希望。云何得梵行使得乐处？是得欲希望后世乐梵行，今以爱为乐，为爱所飘作非梵行：“咄！我堕落。”戒自悔忧，是故梵行着(爱欲竟也)。 问：云何恚名？ 答：恚者，己、亲、怨相恚(修妒路)。己想、亲想、怨想及恚是二恚。 问：云何恚，爱句处(恚爱共合为一义，何以说恚爱同句)？ 答：欲想为恚，从想为爱也。彼己想四门行，怨想各有四(其人云怨上当有亲字也)。 问：云何？ 答：己亲未得乐望得(一也)，已得乐惧失(二也)，得苦欲使失(三也)，未得不欲得(四也)。如是己亲各有四。怨有相违(怨亲反也)。何故怨？未得苦欲令得，得苦不欲失，未得乐不欲令得，得欲令坏。此怨欲坏是恚，是故爱句处。 问：假使尔己想欲广闻。 答：己想者，三时惧失(思惟省察修妒路也)。三时名者，过去、未来、现在时名。如我过去所失，是故起恚，意当有有(有现在也，当有未来)。如是己想三时惧失恚。 问：亲云何？ 答：如亲己(修妒路)。如是己想三时惧失，是故恚生，亲想如是。 问：云何？ 答：为我所爱者彼有所失，是以起恚当有有 现代汉语译本： 如果修行者执着于自我，并以此精进修行，希望成为天中之天（指最高的神）。如果这样的修行者还执着于世俗，这就是一种妄想。那么，如何才能使梵行（指清净的修行）获得真正的快乐呢？那就是断绝对于欲望和来世的期盼，因为如果现在以爱欲为乐，被爱欲所牵引，就会做出违背梵行的事情，最终懊悔地说：‘哎呀！我堕落了。’因为违背了戒律而后悔忧愁，所以说这样的梵行是执着于爱欲的（爱欲就此结束）。 问：什么是嗔恚的定义？ 答：嗔恚是指对于自己、亲人、怨敌产生嗔恨（修妒路，一种论证方式）。对于自己、亲人、怨敌的想法，以及由此产生的嗔恨，这两种都属于嗔恚。 问：为什么说嗔恚和爱欲在同一范畴内（嗔恚和爱欲通常被认为是相反的，为什么说它们在同一范畴）？ 答：因为对欲望的追求会引发嗔恚，而从欲望产生的想法则会引发爱欲。对于自己，有四种想法会引发嗔恚；对于怨敌，也有四种想法会引发嗔恚（有人认为‘怨’字上面应该有‘亲’字）。 问：是哪四种想法呢？ 答：对于自己或亲人，未得到快乐希望得到（第一种），已经得到的快乐害怕失去（第二种），得到痛苦希望摆脱（第三种），未得到的痛苦不希望得到（第四种）。对于自己和亲人，各有这四种想法。而对于怨敌，则是相反的（与对待亲人的想法相反）。为什么会这样对待怨敌呢？因为未得到痛苦希望他们得到，得到痛苦不希望他们失去，未得到快乐不希望他们得到，得到快乐希望他们失去。这种希望怨敌遭受损害的想法就是嗔恚，所以说爱欲和嗔恚在同一范畴内。 问：假设对于自己的想法是希望增长见闻。 答：对于自己的想法，在过去、现在、未来三个时间段都害怕失去（思惟省察修妒路，一种论证方式）。这三个时间段指的是过去、未来、现在。例如，想到我过去所失去的，因此产生嗔恚，并且认为现在和将来也会失去。像这样，对于自己的想法，在三个时间段都害怕失去，从而产生嗔恚。 问：对于亲人呢？ 答：对于亲人的想法，和对于自己的想法类似（修妒路，一种论证方式）。像这样，对于自己的想法，在三个时间段都害怕失去，因此产生嗔恚，对于亲人的想法也是如此。 问：是怎样的呢？ 答：因为我所爱的人有所失去，因此产生嗔恚，并且认为将来也会失去。
English
English version: If a practitioner is attached to the self and strives in virtuous conduct with the hope of becoming the 'Heaven among Heavens' (the highest of gods), and if this practitioner is still attached to worldly things, this is a delusion. How then can virtuous conduct (pure practice) attain true happiness? It is by severing expectations of desires and the afterlife. For if one delights in desires now and is led astray by them, one will act contrary to virtuous conduct, ultimately regretting and saying, 'Alas! I have fallen.' Because of regretting and worrying about violating precepts, it is said that such virtuous conduct is attached to desires (desires thus end). Question: What is the definition of anger? Answer: Anger refers to hatred towards oneself, loved ones, or enemies (Śūtra, a method of argumentation). Thoughts about oneself, loved ones, and enemies, and the anger arising from them, both belong to anger. Question: Why are anger and desire said to be in the same category (anger and desire are usually considered opposites, why are they said to be in the same category)? Answer: Because the pursuit of desires can trigger anger, and thoughts arising from desires can trigger attachment. For oneself, there are four thoughts that can trigger anger; for enemies, there are also four thoughts that can trigger anger (some believe that the character 'enemy' should have the character 'loved one' above it). Question: What are these four thoughts? Answer: For oneself or loved ones, not having obtained pleasure, one hopes to obtain it (first); having obtained pleasure, one fears losing it (second); having obtained suffering, one hopes to be rid of it (third); not having obtained pleasure, one does not want to obtain it (fourth). For oneself and loved ones, each has these four thoughts. But for enemies, it is the opposite (opposite to the thoughts towards loved ones). Why treat enemies this way? Because not having obtained suffering, one hopes they obtain it; having obtained suffering, one does not want them to lose it; not having obtained pleasure, one does not want them to obtain it; having obtained pleasure, one hopes they lose it. This thought of wanting enemies to suffer harm is anger, so it is said that desire and anger are in the same category. Question: Suppose the thought about oneself is the desire to increase knowledge. Answer: The thought about oneself is the fear of losing in the three times: past, present, and future (considering and examining Śūtra, a method of argumentation). These three times refer to the past, future, and present. For example, thinking about what I have lost in the past, therefore anger arises, and one believes that one will lose in the present and future as well. Like this, for thoughts about oneself, fearing loss in the three times, anger arises. Question: What about loved ones? Answer: Thoughts about loved ones are similar to thoughts about oneself (Śūtra, a method of argumentation). Like this, for thoughts about oneself, fearing loss in the three times, anger arises, and the same is true for thoughts about loved ones. Question: How so? Answer: Because someone I love has lost something, therefore anger arises, and one believes that they will lose in the future as well. -------------------------------------------------------------------------------- ，是故起恚，如是亲。 问：云何怨？
Chinese
答：怨相违(修妒路)。相违与彼异。若我怨，乐生是故起恚，当有有。如是怨者欲令坏，三时欲灭尽是九恚。 问：若此恚、若苦行，有何差降？ 答：恚者依因缘有，亦依十恶无智可知(恚九恼也。苦十恶之意三也。因缘，亲怨也。无智十恶之八也)。 问：为是一切众生九恚行，为等不？ 答：此辈住水地如画石(修妒路)。此恚行住由众生，如画水、画地、画石，种种依众生则有得。说濡中增上，如水中画即灭。地画延时，若风雨足践尔乃灭。画石，石住石灭(与石俱灭)。是故众生各怀恚不同。或起恚自悔：“咄！我辈丈夫。我辈性行，于坏法种种苦自更，自起坏法、自起坏意。”是以此恚自息，如画水。地亦尔，恚已起，不能自除，或师知识亲觉寤，是恚得息去，如画地。次三者，极恶不思念，行意炽盛瞋恚充体，彼佛、辟支佛所不能寤，唯瞋恚与身灭，如画石。此恚义。 问：彼云何嫉妒？ 答：嫉妒者，下、等、增上起妒(修妒路)。贡高嫉妒相惑，复相量此彼，是谓嫉妒。是为三：下愚也、等愚也、增上愚也。色富族术为首，我胜他，是下愚。胜己者谓与己等，余者不如，是等愚。我出彼上，是增上愚( 现代汉语译本：因此产生嗔恚，就像对待亲人一样。 问：什么是怨恨？ 答：怨恨是与（修妒路，Sutras，经文）相违背的。这种相违背与前者（亲爱）不同。如果我怨恨某人，希望他痛苦，因此产生嗔恚，希望他遭受苦难。像这样怨恨的人希望对方毁灭，过去、现在、未来三个时期的灭亡，这就是九种嗔恚。 问：这种嗔恚和苦行有什么区别？ 答：嗔恚是依赖因缘而产生的，也依赖于十恶和无知才能认识到（嗔恚包含九种恼怒。苦行包含十恶中的三种。因缘指亲人和怨恨。无智是十恶中的第八种）。 问：一切众生的九种嗔恚行为都一样吗？ 答：这些众生所处的环境不同，就像在水上、地上和石头上作画一样（修妒路，Sutras，经文）。这种嗔恚行为取决于众生，就像在水上、地上、石头上作画一样，根据众生的不同而有所不同。据说在柔软的环境中嗔恚会迅速增长，就像在水中作画一样，立刻消失。在地上作画会持续一段时间，如果风雨侵蚀或被人践踏就会消失。在石头上作画，石头存在，画作也存在，石头消失，画作也随之消失。因此，众生怀有的嗔恚各不相同。有些人产生嗔恚后会后悔：‘唉！我们这些大丈夫，我们的行为，对于破坏佛法的种种苦行更加精进，自己造作破坏佛法的行为，自己产生破坏佛法的意念。’因此，这种嗔恚会自行平息，就像在水中作画一样。在地上作画也是如此，嗔恚已经产生，不能自己消除，或者通过老师、知识渊博的人或亲友的觉悟，这种嗔恚才能平息，就像在地上作画一样。还有第三种情况，极度邪恶，不加思索，行为和意念都非常强烈，嗔恚充满全身，即使是佛陀、辟支佛（Pratyekabuddha，独觉佛）也无法使其觉悟，只有嗔恚与身体一同灭亡，就像在石头上作画一样。这就是嗔恚的含义。 问：什么是嫉妒？ 答：嫉妒是由于低劣、平等、优越而产生的（修妒路，Sutras，经文）。贡高我慢和嫉妒相互迷惑，又相互衡量彼此，这就是嫉妒。嫉妒分为三种：下等愚痴、平等愚痴、增上愚痴。以容貌、财富、家族、技能为首要，认为我胜过他人，这是下等愚痴。认为胜过自己的人与自己相等，其余人不如自己，这是平等愚痴。认为我超越他人之上，这是增上愚痴。