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English version Question: What is Doubtful Wisdom (疑智, Yí Zhì)? Answer: Doubtful Wisdom is doubt regarding the Three Jewels (珍宝, Zhēnbǎo), the Truths (谛, Dì), and Right Concentration (正受, Zhèngshòu) (Sūtra). Doubt about the Jewels, doubt about the Truths, doubt about Right Concentration. 'Doubt' means inability to hold firm, confusion, and hesitation, which are all the same meaning. Question: What are the Jewels? Answer: The Jewels are the Buddha (佛, Fó), the Dharma (法, Fǎ), and the Sangha (众, Zhòng) (Sūtra). The Buddha, the Dharma, and the Sangha are the Jewels. As previously stated, the Buddha achieves Sarvajña (萨芸若, Sàyúnruò) [all-knowing wisdom], is complete with all merits, and is liberated by abandoning all evils. Question: Why are they called Jewels? Answer: The above three merits are the Buddha's Jewels. Thus, with great compassion, the Buddha speaks truthfully, acting as a good teacher without conditions. The Buddha's appearance is rare, and there are inconceivable and incomparable Dharma (the ninth of the twelve divisions of scripture) merits. Having such merits, one becomes the Buddha Jewel. 'Speaking the Dharma' is called skillful means (方便, Fāngbiàn) and the fruit of skillful means. Hearing this leads to the teaching of Nirvana. The World Honored One's (世尊, Shìzūn) entire Dharma is the most supreme. It reveals all phenomena, conditioned (有为, Yǒuwéi) and unconditioned (无为, Wúwéi), and their cessation is the most excellent. Sūtra, it is a Jewel because it is without action, all suffering is extinguished, reaching the ultimate coolness, difficult to destroy, difficult to practice, and endless. Having such merits, one becomes the Dharma Jewel. The Sangha has already been discussed, and even the Śrāvakas (声闻, Shēngwén) are also Jewels. Giving brings vast rewards. Using the World Honored One's words as a supreme field of merit, one obtains the World Honored One's teachings, which are difficult to destroy and not contradictory. Having such merits, one becomes the Sangha Jewel. This doubt is Doubtful Wisdom. Question: What are the Truths? Answer: The Truths are Conventional Truth (俗数谛, Súshùdì), Truth of Characteristics (相谛, Xiàngdì), and Ultimate Truth (第一义谛, Dìyīyìdì) (Sūtra). Conventional Truth, Truth of Characteristics, and Ultimate Truth (here it says there is no explanation, the explanation is in the following Right Concentration without a beginning). So-called doubt is Doubtful Wisdom. Right Concentration has four aspects: two places of liberation and contemplation (earth and water contemplation, four color contemplations, four formless samādhi contemplations, plus ten thoughts), two direct non-outflow first five thoughts (taking the first five of the ten outflows), the second and eighth liberations, called the Right Concentration of knowing that realm, this is not holding merit. This Doubtful Wisdom is suffering within suffering (重苦, Chóngkǔ) [repeated suffering, meaning suffering without knowing it is suffering]. --------------------------------------------------------------------------------
Chinese
)。如是习尽道，如是四谛颠倒，欲界、色界、无色界是有十二行(颠倒疑也)。如疑智，受义亦尔(欲、恚、慢，爱之三也)。无智、邪智义、邪见，此别苦行说。彼见摸受，己身身内受见苦也。三界戒摸苦道(疑、邪、无智，无明三也。邪、戒、摸习)积聚说。 婆三跋陀二法，次二内受三度尽(内受是第二之三，竟法名也。爱三、无明三，六使也，故结九十八)。 四阿含暮抄解第七(首三法之三也) 问：已说功德亦说恶，云何依名？ 答：依，阴、界、处(修妒路也)。阴、界、处者，是名依。此相依，是故依依立是义。阴者、界者、处者，此众生依，作相应功德及恶，故是依功德、恶可知。 问：云何阴名？ 答：阴者，色、行、智(修妒路)。色、行、智是阴可知。阴、积聚、束是一义。此青黄赤白一、长短小大圆四方，以是为首解色义。所生物姓受色阴，知彼色有是受。是色二义。可见、不可见。可见属眼，不可见异。彼声香味细滑风，如是以为首(是五事皆不可见)。 问：已说诸大，彼受诸大，未知云何知色受？ 答：诸大，地、水、火、风(修妒路)。此地为四首。诸大相，此是色一一等，坚地也、湿水也、暖火也、动摇风也。此诸大受彼 现代汉语译本：像这样修习断尽烦恼之道，像这样四圣谛的颠倒，欲界、色界、无色界是有十二种行相（指颠倒和疑惑）。像疑惑和智慧，领受其意义也是如此（指贪欲、嗔恚、我慢，以及爱欲这三者）。无智、邪智的意义、邪见，这些是特别说明的苦行。那些看见并触摸感受，自己身内感受到的也是苦。三界的戒律触摸苦道（指疑惑、邪见、无智，以及无明这三者。邪见、戒律、触摸是习气的积聚）。 婆三跋陀（Bhāsanabhadda，名称）的二法，其次是二内受，三度断尽（内受是第二种的三，是究竟之法。爱欲的三种、无明的三种，是六种烦恼，所以结成九十八种烦恼）。 《四阿含暮抄解》第七（开始的三法的三种）。 问：已经说了功德，也说了恶业，如何依据名称来理解？ 答：依据，是阴、界、处（修妒路，Sūtra，经）。阴、界、处，这就是所谓的依据。这些相互依存，所以依据依据而建立意义。阴、界、处，这些是众生所依赖的，从而作出相应的功德和恶业，所以依据功德和恶业是可以理解的。 问：什么是阴的名称？ 答：阴，指的是色、行、智（修妒路，Sūtra，经）。色、行、智是可以理解的阴。阴、积聚、束缚是一个意思。这些青黄赤白为一，长短小大圆四方，以这些为首来解释色的意义。所生物的姓氏领受色阴，知道那些色是有领受的。这是色的两种意义：可见和不可见。可见属于眼，不可见则不同。那些声香味细滑风，像这样作为开始（这五件事都是不可见的）。 问：已经说了诸大，他们领受诸大，不知道如何知道色受？ 答：诸大，指的是地、水、火、风（修妒路，Sūtra，经）。这地为四者之首。诸大的相，这些是色一一相等，坚硬的是地，潮湿的是水，温暖的是火，动摇的是风。这些诸大领受那些
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English version: Thus is the path of practicing to exhaust afflictions; thus are the inversions of the Four Noble Truths. The desire realm, the form realm, and the formless realm have twelve aspects (referring to inversions and doubts). Like doubt and wisdom, receiving their meaning is also the same (referring to desire, hatred, conceit, and the three forms of craving). Ignorance, the meaning of wrong wisdom, and wrong views, these are specifically explained as ascetic practices. Those who see and touch sensations, experiencing suffering within themselves, is also suffering. The precepts of the three realms touch the path of suffering (referring to doubt, wrong views, and ignorance, as well as the three forms of ignorance. Wrong views, precepts, and touching are the accumulation of habits). The two dharmas of Bhāsanabhadda (name), followed by the two internal sensations, are completely exhausted in three degrees (internal sensation is the third of the second, which is the ultimate dharma. The three of craving, the three of ignorance, are the six afflictions, thus forming ninety-eight afflictions). 《The Seventh of Four Agama Evening Expositions》 (the three of the initial three dharmas). Question: Having spoken of merit and also of evil, how is it understood based on names? Answer: The basis is the skandhas (khandha), realms (āyatana), and sense bases (dhātu) (Sūtra). Skandhas, realms, and sense bases, these are what is called the basis. These are interdependent, therefore meaning is established based on basis. Skandhas, realms, and sense bases, these are what beings rely on, thereby performing corresponding merits and evils, so the basis of merit and evil can be understood. Question: What is the name of skandha? Answer: Skandha refers to form (rūpa), formations (saṅkhāra), and consciousness (viññāṇa) (Sūtra). Form, formations, and consciousness are the skandhas that can be understood. Skandha, accumulation, and bondage are one meaning. These blue, yellow, red, and white as one, long, short, small, large, round, and square, using these as the beginning to explain the meaning of form. The lineage of beings receives the form skandha, knowing that those forms have reception. These are the two meanings of form: visible and invisible. Visible belongs to the eye, invisible is different. Those sounds, smells, tastes, smoothness, and wind, like this as the beginning (these five things are all invisible). Question: Having spoken of the great elements, they receive the great elements, not knowing how to know the reception of form? Answer: The great elements refer to earth, water, fire, and wind (Sūtra). This earth is the head of the four. The characteristics of the great elements, these are equal to each form, hardness is earth, wetness is water, warmth is fire, movement is wind. These great elements receive those --------------------------------------------------------------------------------
Chinese
色烟云尘雾影光镜像，五根净以为首(色五情也)。 问：已说色阴，云何行？ 答：行者，身、口、意依(修妒路也)。身是依，是故依身，口是依，是故依口；意是依，是故依意。此身、口、意依已依也。此是行，有为所作，是故行。修妒路说，色有为此，复以色成有为行(行是色也)。如谷子成谷子，如是知五阴，彼无数、彼是阴，说如谷聚薪聚。彼福、无福、不纯淑行。 问：云何智名？ 答：痛、想、识(修妒路)。痛、想、识，此三道品法，不为他界所取(不为六欲所牵也)。世尊亦说，谓忍则想知，谓想知则智(忍则知痛，知痛智所了也)。此法杂是修妒路。 问：云何痛名？ 答：痛者，乐、苦、不苦不乐(修妒路)。痛者，痛之声，以此痛(痛无形故云声)，余命不相应。若此痛痛，此命相应，是故言痛。痛字亦尔。彼痛有三：苦、乐、不苦不乐。是故各各生：苦因乐生，乐因苦生，俱因不苦不乐。世尊亦说乐痛者，苦分、苦乐、不苦不乐。苦乐分，各对是义。 问：云何乐名？ 答：乐，淫、不恶、止生(修妒路)。谓乐说此有三：淫生、不恶生、止生。彼淫生有五界，爱淫界乃至欢喜。不恶生，不彼谤是义。此是善出家者义，戒戒想，意不 现代汉语译本 色、烟、云、尘、雾、影、光、镜像，以五根清净为首（色指五种情欲）。 问：已经说了色阴，什么是行阴？ 答：行，指的是身、口、意所依（依据修妒路所说）。身是所依，所以依身而行；口是所依，所以依口而行；意是所依，所以依意而行。这身、口、意所依已经有所依据了。这就是行，是有为造作，所以称为行。修妒路说，色是有为的根本，又以色成就了有为的行（行也是色的一种）。如同谷子生成谷子，这样来理解五阴。它们数量众多，它们就是阴，就像谷堆和柴堆一样。它们是福、无福、不纯熟的行为。 问：什么是智的名称？ 答：痛、想、识（依据修妒路所说）。痛、想、识，这三种是通往觉悟的道品法，不被其他境界所牵引（不被六欲所牵引）。世尊也说过，所谓忍就是想知，所谓想知就是智（忍就能知痛，知痛是智所了解的）。这种法混杂在修妒路中。 问：什么是痛的名称？ 答：痛，指的是乐、苦、不苦不乐（依据修妒路所说）。痛，是痛的声音，用这种声音来表达痛（因为痛没有形状，所以说是声音），与生命不相应。如果这种痛是真实的痛，那么它就与生命相应，所以才说是痛。痛这个字也是这样。痛有三种：苦、乐、不苦不乐。所以它们各自产生：苦因乐而生，乐因苦而生，两者都因不苦不乐而生。世尊也说过，乐痛是苦的一部分，苦乐和不苦不乐也是如此。苦乐的区分，各自对应着不同的意义。 问：什么是乐的名称？ 答：乐，指的是淫欲、不恶、止息而生（依据修妒路所说）。所谓乐，可以分为三种：淫欲而生、不恶而生、止息而生。其中淫欲而生有五种境界，从爱欲的境界直到欢喜。不恶而生，是不诽谤的意思。这是善于出家者的意义，戒律清净，意念不...
English
English version Color, smoke, clouds, dust, fog, shadows, light, and reflections, with the purity of the five roots as the foremost (color refers to the five desires). Question: Having spoken of the Skandha (aggregate) of Rupa (form), what is the Skandha of Samskara (volition)? Answer: Samskara refers to the reliance on body, speech, and mind (according to the Sutra). The body is a reliance, therefore one relies on the body; speech is a reliance, therefore one relies on speech; the mind is a reliance, therefore one relies on the mind. This reliance on body, speech, and mind has already been relied upon. This is Samskara, which is conditioned and created, therefore it is called Samskara. The Sutra says that color is the basis of conditioned existence, and Samskara is accomplished through color (Samskara is also a form of color). Just as a grain of rice produces a grain of rice, understand the five Skandhas in this way. They are countless, and they are the Skandhas, like a pile of grain or a pile of firewood. They are actions of merit, non-merit, and neither purely wholesome nor unwholesome. Question: What is the name of wisdom? Answer: Feeling (Vedana), perception (Samjna), and consciousness (Vijnana) (according to the Sutra). Feeling, perception, and consciousness, these three are the factors of the path to enlightenment, not to be taken by other realms (not to be drawn by the six desires). The World-Honored One also said, 'What is forbearance is knowing perception, what is knowing perception is wisdom' (forbearance is knowing feeling, knowing feeling is understood by wisdom). This Dharma is mixed in the Sutra. Question: What is the name of feeling? Answer: Feeling refers to pleasure, pain, and neither pleasure nor pain (according to the Sutra). Feeling is the sound of feeling, using this sound to express feeling (because feeling has no form, it is called sound), it is not corresponding to life. If this feeling is a true feeling, then it corresponds to life, therefore it is called feeling. The word 'feeling' is also like this. There are three types of feeling: pain, pleasure, and neither pain nor pleasure. Therefore, they each arise: pain arises from pleasure, pleasure arises from pain, and both arise from neither pain nor pleasure. The World-Honored One also said that pleasurable feeling is a part of suffering, as are pleasure and suffering, and neither pleasure nor suffering. The distinction between pleasure and suffering each corresponds to different meanings. Question: What is the name of pleasure? Answer: Pleasure refers to lust, non-evil, and cessation (according to the Sutra). Pleasure can be divided into three types: arising from lust, arising from non-evil, and arising from cessation. Among them, arising from lust has five realms, from the realm of desire to joy. Arising from non-evil means not slandering. This is the meaning of those who are good at renouncing the world, pure precepts, and the mind does not... --------------------------------------------------------------------------------