Chinese
变悔是想。谓爱此，是不恶生。止生，根为首。五盖得解脱无乱念，禅等为首。念行是想，谓念欢喜，此止生(自守也)。止生名谓无热根，义中不着(不受也)，止生亦尔。说此是三乐痛。 问：云何苦？ 答：苦者，生、老、死(修妒路)。生。老。死者，此是苦痛。彼生名苦，如生疽，老如熟疽，死如疽内溃流入支节。若生已有一切苦，此是生苦。世尊亦说，生已截手为首，老苦色变力消如压(如压油也)，死苦一切所爱财物离为首，苦痛。 问：云何不苦不乐？ 答：不苦不乐者，谓三界(修妒路)。此不苦不乐痛，此有三当知。不苦不乐，苦乐相对界中当说前三界，说前二苦乐痛，不苦不乐三界。是知欲界有三；色界二乐，无苦乐；无色界一，不苦不乐。是故此一切界相应。 问：云何此依？ 答：乐依欲为妙，苦依恚为妙，不苦不乐痴为妙。何故此有乐痛？谓无欲、欲已尽，如三禅苦。如世尊头痛、枪脚不起恚。不苦不乐第四禅，及四无色，彼痴稍尽。是故如相应说。 问：此从何所起？ 答：彼因缘、行、界生(修妒路)。彼苦、乐、不苦不乐痛，行生、因缘生、界生。如是为九，若卒遇痛。 问：因缘无数，为尽是因缘也？不尽是乎？ 现代汉语译本 变悔是想，意思是喜爱某种事物，就是不厌恶它的产生。当某种事物停止产生时，根本在于此。五盖（贪欲、嗔恚、睡眠、掉举、疑悔）得到解脱，没有混乱的念头，禅定等是根本。念头的运行是想，意思是念及欢喜，这会停止（自我守护）。停止产生被称为无热根，在意义上不执着（不接受），停止产生也是如此。这里说的是三种乐受。 问：什么是苦？ 答：苦，就是生、老、死（修妒路 Sutra）。生。老。死，这些都是苦痛。出生被称为苦，就像生了毒疮；衰老就像毒疮成熟；死亡就像毒疮溃烂，脓液流入四肢。如果出生后就有一切苦，这就是生苦。世尊也说过，出生后被截断手脚等是苦的开始，衰老带来的痛苦是容颜改变，力量消退，就像被压榨（像压榨油一样），死亡带来的痛苦是以与一切所爱的财物分离为开始，是苦痛。 问：什么是不苦不乐？ 答：不苦不乐，指的是三界（修妒路 Sutra）。这种不苦不乐的感受，有三种情况应当了解。不苦不乐，苦和乐是相对的，在界中应当说前三界，说前二种苦乐感受，不苦不乐是三界。因此可知欲界有三种；**二种是乐，没有苦乐；无**一种是不苦不乐。因此，这一切都与界相应。 问：这些依赖于什么？ 答：乐依赖于欲望最为微妙，苦依赖于嗔恚最为微妙，不苦不乐依赖于愚痴最为微妙。为什么会有乐受？因为没有欲望，或者欲望已经穷尽，就像三禅（Dhyana）的苦。就像世尊（世尊 Buddha）头痛、被枪击中脚而无法站立，这是嗔恚。不苦不乐是第四禅（Dhyana），以及四无色定（Four Formless Realms），那里的愚痴逐渐减少。因此，应当如相应的情况来说。 问：这些从哪里产生？ 答：它们从因缘、行、界产生（修妒路 Sutra）。苦、乐、不苦不乐的感受，从行产生、从因缘产生、从界产生。像这样共有九种，如果突然遇到痛苦。 问：因缘无数，是所有的都是因缘吗？还是不全是呢？
English
English version 'Change and repentance are thought. To love this is not to dislike its arising. When arising ceases, the root is this. The five hindrances (greed, hatred, sleepiness, restlessness, doubt) are liberated, without confused thoughts, with dhyana (禅定) etc. as the root. The movement of thought is thinking, meaning to think of joy; this stops (self-preservation). Stopping arising is called the root of non-heat, not clinging (not accepting) in meaning; stopping arising is also like this. This speaks of the three kinds of pleasant feelings.' 'Question: What is suffering?' 'Answer: Suffering is birth, old age, and death (Sutra 修妒路). Birth. Old age. Death; these are suffering. Birth is called suffering, like a boil arising; old age is like a ripe boil; death is like a boil bursting and pus flowing into the limbs. If there is all suffering after birth, this is the suffering of birth. The World Honored One (世尊 Buddha) also said that having hands and feet cut off after birth is the beginning of suffering; the suffering of old age is the change of appearance and the loss of strength, like being pressed (like pressing oil); the suffering of death is the separation from all beloved possessions, which is the beginning of suffering.' 'Question: What is neither suffering nor pleasure?' 'Answer: Neither suffering nor pleasure refers to the three realms (Sutra 修妒路). This feeling of neither suffering nor pleasure has three aspects to be understood. Neither suffering nor pleasure, suffering and pleasure are relative; in the realms, the first three realms should be spoken of, speaking of the first two kinds of suffering and pleasure, neither suffering nor pleasure is the three realms. Therefore, it is known that the desire realm has three; **two are pleasure, without suffering or pleasure; one is neither suffering nor pleasure. Therefore, all of this corresponds to the realms.' 'Question: What do these depend on?' 'Answer: Pleasure depends on desire as the most subtle, suffering depends on anger as the most subtle, neither suffering nor pleasure depends on ignorance as the most subtle. Why is there pleasant feeling? Because there is no desire, or desire has been exhausted, like the suffering of the third dhyana (禅). Like the World Honored One (世尊 Buddha) having a headache, being shot in the foot and unable to stand, this is anger. Neither suffering nor pleasure is the fourth dhyana (禅), and the Four Formless Realms (四无色定), where ignorance gradually diminishes. Therefore, it should be spoken of as appropriate.' 'Question: Where do these arise from?' 'Answer: They arise from causes and conditions, actions, and realms (Sutra 修妒路). Suffering, pleasure, and neither suffering nor pleasure arise from actions, from causes and conditions, and from realms. Like this, there are nine kinds in total, if suddenly encountering pain.' 'Question: Causes and conditions are countless; are all of them causes and conditions? Or not all of them?' --------------------------------------------------------------------------------
Chinese
答：因缘生，福、无福、无余随数(修妒路)。此苦、乐、不苦不乐痛因缘生。彼因缘有三：福、无福、无余随数相应。福是乐，不福是苦，无余不苦不乐。彼福者苦行，对三禅也。无福苦行、无余，第四禅及无色也。 问：如福说施戒分别也。如师说分别，禅等无色是一向说福乐。 答：此彼受言所伤(受三禅也)。如与比丘三衣，持钵与佛图罗刹(喻也。衣与比丘者非一人，以喻十二门。钵与觉护喻一切三禅也)不与佛图罗刹、比丘三衣也，与钵耳。若复有胜佛图罗刹比丘者，三衣与。如是分别禅等。无色福三禅，受福三禅分别受异他与。是故禅福无所伤。 问：此行生云何？ 答：行生者，己身、他行、俱(修妒路)。行痛有三：己身想、他想行、有二。知乐想苦想，如自刀刺己也，若已栴檀用涂(自治)。他想，彼系首破乐。俱想，语他为我刺头治涂，以此为首(俱，两也。刺弹首、凿凿首，如是比也)。 问：此界生云何？ 答：界生者，时、患、卒遇(修妒路)。 问：界异，说欲、色、无色为是界。 答：此非是界，除众生，此是因缘。略举要有三想：时、患、卒遇是界想。彼时名夏、冬、春(修妒路)。夏时、冬时、春时，此三时知也。痰夏 现代汉语译本： 答：因缘而生，分为福、无福、无余随数（修妒路，Sutra）。苦、乐、不苦不乐的感受都因因缘而生。这些因缘有三种：与福相应的，与无福相应的，以及与无余随数相应的。福是快乐的，不福是痛苦的，无余是不苦不乐的。这里的福指的是苦行，对应于三禅的境界。无福指的是苦行，无余指的是第四禅以及无色界的境界。 问：如果像福那样说，那么布施和持戒应该如何区分呢？如果像老师说的那样区分，那么禅定等无色界的状态应该一概被认为是福乐。 答：这里所说的‘受’会受到言语的伤害（指的是三禅的境界）。比如，给予比丘三件袈裟，将钵给予佛图罗刹（这是一个比喻。将袈裟给予比丘并非指一个人，而是比喻十二门。将钵给予觉护，比喻一切三禅的境界），而不是将袈裟给予佛图罗刹或比丘，只是给予钵。如果还有比佛图罗刹更胜的比丘，那么就将三件袈裟给予他。像这样来区分禅定等境界。无色界的福和三禅的福，接受福的三禅，接受的方式与他人给予的方式不同。因此，禅定的福不会受到伤害。 问：这种行为是如何产生的呢？ 答：行为的产生，来自于自身、他人行为、以及两者共同作用（修妒路，Sutra）。行为带来的痛苦有三种：自身所想、他人所想的行为，有两种。知道快乐的想法和痛苦的想法，就像自己用刀刺自己一样，或者已经用檀香涂抹（自己治疗）。他人所想，是别人绑住你的头并打破它带来的快乐。共同的想法，是告诉别人为我刺头并进行治疗，以此为首（俱，指的是两者。刺弹首、凿凿首，就像这些例子一样）。 问：这种界是如何产生的呢？ 答：界的产生，来自于时节、疾病、突然遭遇（修妒路，Sutra）。 问：界是不同的，将欲界、色界、无色界称为界。 答：这些不是界，而是除了众生之外的因缘。简要地说，重要的有三种想法：时节、疾病、突然遭遇是界的想法。这里所说的时节指的是夏天、冬天、春天（修妒路，Sutra）。夏天的时候、冬天的时候、春天的时候，这三种时节要知道。痰在夏天
English
English version: Answer: It arises from conditions, divided into fortune, misfortune, and the remainder following the count (Sutra). Pain, pleasure, and neither-pain-nor-pleasure feelings arise from conditions. These conditions are of three types: corresponding to fortune, corresponding to misfortune, and corresponding to the remainder following the count. Fortune is pleasure, misfortune is pain, and the remainder is neither-pain-nor-pleasure. Here, fortune refers to ascetic practices, corresponding to the third Dhyana (meditative absorption). Misfortune refers to ascetic practices, and the remainder refers to the fourth Dhyana and the formless realms. Question: If it's spoken like fortune, how should giving and precepts be distinguished? If distinguished as the teacher says, then states like Dhyana and the formless realms should all be considered fortune and pleasure. Answer: The 'feeling' spoken of here can be harmed by words (referring to the third Dhyana). For example, giving a Bhikkhu (monk) three robes, giving a bowl to Buddhatura Raksha (this is a metaphor. Giving robes to a Bhikkhu doesn't refer to one person, but is a metaphor for the twelve doors. Giving a bowl to Juehu (Awakened Protector) is a metaphor for all the third Dhyana), rather than giving robes to Buddhatura Raksha or a Bhikkhu, only giving the bowl. If there is a Bhikkhu more superior than Buddhatura Raksha, then give him the three robes. Distinguish Dhyana and other states in this way. The fortune of the formless realms and the fortune of the third Dhyana, the third Dhyana that receives fortune, the way it receives is different from how others give. Therefore, the fortune of Dhyana is not harmed. Question: How does this action arise? Answer: The arising of action comes from oneself, the actions of others, and the combined actions of both (Sutra). The pain brought by action is of three types: one's own thoughts, the actions of others, there are two. Knowing the thought of pleasure and the thought of pain, it's like stabbing oneself with a knife, or already using sandalwood to apply (self-treatment). The thoughts of others, is the pleasure of others tying your head and breaking it. Combined thoughts, is telling others to stab my head and treat it for me, taking this as the head (俱, refers to both. Stabbing the head, chiseling the head, like these examples). Question: How does this realm arise? Answer: The arising of the realm comes from seasons, illness, and sudden encounters (Sutra). Question: Realms are different, calling the desire realm, the form realm, and the formless realm as realms. Answer: These are not realms, but conditions apart from sentient beings. Briefly speaking, there are three important thoughts: seasons, illness, and sudden encounters are the thoughts of realms. The seasons spoken of here refer to summer, winter, and spring (Sutra). The time of summer, the time of winter, the time of spring, these three seasons must be known. Phlegm in summer. --------------------------------------------------------------------------------
Chinese
时聚(风增唾减)，唾冬时聚(风增痰息也)，风春时聚(痰增唾息)。如方说时想，苦乐痛有。 问：云何患？为如苦行爱痴，如所说说耶？ 答：此不也。是法身相对耳。此说依大身异，彼患风、澹、唾(修妒路)。此是风、痰、唾患大身，彼想痛有。 问：此云何卒遇？ 答：卒遇，除众生因(修妒路)。卒遇名除众生因，苦痛生垣墙树山崖崩为首。所因众生，斯己他俱入内，此痛义智。 问：此云何想名？ 答：想有、想无、想有所有相(修妒路)。想增益相似说，此中随修妒路，以想为首，增益相是义，彼想名及依是义。无想无依，如众多瓶，或有言此是麨瓶、此是酥瓶，以此想得分别。此中无麨、无酥，空是无想受。如是声为首，想增益，受声为首。除是受无所有名，此非所有。如是相，欲为首，说所有。彼杂欲者，欲解脱处知相无所有知相。若虚空识处受无想有想，无想处想杂想无所有，无所有智相。 问：此识云何？ 答：识者，欲起、成、未成门行(修妒路)。无色俱依因缘，可得识。种种识是识，各二识(心识与根识，六情皆尔)此是三起。成门、不成门行，依俱、依因缘可得。此三因缘起，世尊演行因识，若复名色因识，若复眼因色起眼识 现代汉语译本 季节变化时，风、痰、唾液的比例会发生变化：冬天痰液增多，唾液减少；夏天风增多，痰液减少；春天痰液增多，唾液减少。正如之前所说，苦、乐、痛等感受都是存在的。 问：什么是‘患’（dukkha，痛苦）？是指像苦行、爱欲、愚痴这些，如之前所说的那样吗？ 答：不是这样的。这是就法身（dharmakaya，佛的法性之身）相对而言的。这里说的是依赖于大身（mahakaya，佛的报身）的差异，那些‘患’指的是风、痰、唾液（修妒路，sutra，经）。这里说的是风、痰、唾液引起的身体不适，而那些指的是感受到的痛苦。 问：这种痛苦是如何突然发生的？ 答：突然发生，是因为除去了众生的‘因’（hetu，原因，此处指业力）。突然发生意味着除去了众生的‘因’，苦痛的产生就像是垣墙、树木、山崖崩塌一样。所因的众生，自己和他人一同进入其中，这就是痛苦的意义和智慧。 问：这种‘想’（samjna，认知）是如何命名的？ 答：想有（bhava-samjna，有想）、想无（abhava-samjna，无想）、想有所有相（bhava-svalaksana-samjna，有所有想）（修妒路，sutra，经）。‘想’是增益的相似说法，这里根据修妒路，以‘想’为首，增益相是其意义，那些‘想’的名称和所依赖的是其意义。没有‘想’就没有依赖，就像许多瓶子，有人说这是面粉瓶，那是酥油瓶，通过‘想’来区分。这里面没有面粉，没有酥油，空无一物就是无想的感受。就像声音为首，‘想’增益，感受以声音为首。除去这种感受，就没有所有之名，因为这并非真实存在。就像‘相’（laksana，特征），以欲望为首，说的是所有。那些杂染欲望的人，在欲望解脱之处知道‘相’的无所有，知道‘智’的无所有。如果在虚空识处感受无想有想，在无想处‘想’杂染‘想’无所有，无所有智相。 问：这种‘识’（vijnana，意识）是什么？ 答：‘识’是指欲望生起、成就、未成就的门径（修妒路，sutra，经）。无色界的众生相互依赖因缘，可以获得‘识’。种种的‘识’就是‘识’，各有两种‘识’（心识和根识，六根都是如此），这是三种生起。成就之门、未成就之门，依赖相互、依赖因缘可以获得。这三种因缘生起，世尊阐述了行因识，或者说是名色因识，或者说是眼因色而生起的眼识。