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English version Without stinginess, without hatred, without delusion (Sutras). Without stinginess, without hatred, without delusion, these are the fundamental characteristics of these three things. Question: Whose root is this? Answer: It is not what is said of previous merits. Therefore, all liberation enters this Dharma. This is a statement corresponding to the root, and it should be made to correspond: one great, two corresponding (delusion great, hatred, stinginess enter). For example, giving without stinginess, keeping precepts without hatred, discriminating without delusion. Furthermore, giving food without stinginess, giving without hatred or fear, giving Dharma without delusion. Furthermore, without stinginess, not harming others; without hatred, not harming others; without delusion, increasing benefit, these are the three precepts. Furthermore, the root of meditation without stinginess, immeasurable mind without hatred, formless realm without delusion, these are the three distinctions. Furthermore, sacred matters without stinginess, patience without hatred, hearing without delusion, these are the roots of non-evil. Like this, all good deeds are roots. Like this, without stinginess, it is called the action of what is done, the mind does not grasp what is not done; without hatred, it is called the aid to the extinction of hatred; without delusion, it is called the aid to the extinction of ignorance and lack of wisdom. Therefore, it is a root. Question: What Dharma does this non-evil refer to? Answer: Non-evil: patience, hearing, sacred division (Sutras). Patience, hearing, sacred division, these are the three statements of non-evil. Non-evil is the meaning of worldly counting, done according to thought, or not fearing evil. The World Honored One has already said that the extreme practitioner of non-evil said: 'This is the increase of enduring suffering, the power of evil naturally subdues, patience without hatred.' (Sutras) Enduring suffering increases strength, the power of evil increases the degree of suffering, increasing strength has no evil, the power of evil naturally subdues (subduing is joy). Disgusting suffering is the meaning of patience. Increasing strength increases non-evil, not increasing strength cannot, cannot speak of this (the heart is like dead ashes, no evil sound comes out). One should only fear the arising of evil thoughts in sentient beings, so-called increasing non-evil is patience. A petty person comes to add strength and naturally subdues, being able to retaliate but not retaliating is. Naturally subduing is the fault of sentient beings, if there is a fault in behavior, one should endure it, this is the meaning that should be spoken. Bitter cold, summer heat, hunger, thirst, wind, warmth arise (Sutras). Bitter refers to things like increase. These two things cause trouble to the body, not meaningless sentient beings, the evil of sentient beings is the cause of evil speech. Therefore, the two reliances (internal and external) refer to oppressing the body, this is what should be endured. This is patience. Question: Patience has already been spoken of -------------------------------------------------------------------------------- 。云何闻？
Chinese
答：闻修妒路(举四阿鋡所出十二首也)、阿毗昙、鼻奈耶(修妒路三藏也)。闻名谓淫恚痴尽。等有是闻，余者非闻。是三藏：修妒路、阿毗昙、鼻奈耶。是修妒路名谓一切智说、佛所可者，着断现、四圣谛现，明无内无外解脱。阿毗昙名谓修妒路所有显示相应章。鼻奈耶(律也，秦言志真也)名无行无命清净说。是三行，闻是增，贪淫止鼻奈耶、恚止阿毗昙。阿毗昙行，所作觉说，是故恚薄。恚起犯戒枝，地狱。有痴止(修妒路)因缘。说是一切闻。 问：云何圣分？ 答：圣分，等善知识、思惟、得(修妒路)。等善知识、等思惟、等得，是三圣分。圣分，无敢说恶义。是善知识所欲助、善、力，师弟子伴(修妒路)谓所欲助、善、力谓彼善知识、彼三师弟子伴。 问：云何助师？云何善弟子？云何力伴？如数说。 答：如是说已知差别。助、善、力是善知识相。彼师弟子伴知说是增助善，二有是枝。彼或相助不善、助觉不力说，如父无足、年高父子。或有力不善，念欲助善、不助不善处(助不助二也)，如末迦兰富兰(六师之二)。或欲无助善力，如一切明知医，前有怨，知病不救。若是三相等具，是善知识。或师过、或弟子过、或伴过，是故三相相应是善知识 现代汉语译本： 问：什么是闻？ 答：闻是指修妒路（Sūtra，经，指四阿含经所出的十二部经）、阿毗昙（Abhidharma，论）、鼻奈耶（Vinaya，律，即修妒路三藏）。闻的意义在于淫欲、嗔恚、愚痴的止息。只有这样的闻才是真正的闻，其他的不是闻。这三藏是：修妒路、阿毗昙、鼻奈耶。修妒路的意思是指一切智者所说、佛所认可的，阐明断灭现象、显现四圣谛，明确无内无外的解脱。阿毗昙的意思是指修妒路中所有显示相应的章节。鼻奈耶（即律，秦语译为志真）的意思是指无行无命的清净之说。这三种行为，闻可以增长，贪淫可以通过鼻奈耶来止息，嗔恚可以通过阿毗昙来止息。阿毗昙的行为，是对于所作所为的觉悟之说，因此可以减少嗔恚。嗔恚会引发犯戒的行为，导致堕入地狱。而愚痴可以通过修妒路来止息，因为修妒路阐述了因缘。以上所说就是一切闻。 问：什么是圣分？ 答：圣分是指亲近善知识、思惟、获得（修妒路）。亲近善知识、如理思惟、正确获得，这三者是圣分。圣分不会说任何邪恶的道理。善知识所希望帮助的、所希望行善的、所希望给予力量的，以及老师、弟子、同伴（修妒路），都是指希望帮助的、行善的、给予力量的，也就是指那些善知识、那些老师、弟子和同伴。 问：什么是助师？什么是善弟子？什么是力伴？请详细说明。 答：像这样说才能知道其中的差别。帮助、行善、给予力量是善知识的特征。老师、弟子、同伴知道这些，并且能够增加帮助和行善，这两者是重要的组成部分。他们或者互相帮助但不善，或者帮助觉悟但不尽力，就像父亲没有脚，年老的父亲和儿子一样。或者有力量但不善，心里想帮助行善，但不帮助不善之处（帮助与不帮助两者都有），就像末迦兰富兰（Makaraṇapūrana，六师外道之一）。或者想不帮助行善和给予力量，就像一切都明白的医生，以前有仇怨，知道病情也不救治。如果这三种特征都具备，才是善知识。或者老师有过错，或者弟子有过错，或者同伴有过错，因此三者相应才是善知识。
English
English version: Question: What is 'hearing' (闻)? Answer: 'Hearing' refers to Sūtra (修妒路, the discourses, referring to the twelve divisions of the scriptures from the four Āgamas), Abhidharma (阿毗昙, the higher teachings), and Vinaya (鼻奈耶, the monastic discipline, i.e., the Sūtra Tripiṭaka). The meaning of 'hearing' is the cessation of lust, hatred, and delusion. Only such 'hearing' is true 'hearing'; anything else is not. These three are the Tripiṭaka: Sūtra, Abhidharma, and Vinaya. The meaning of Sūtra is that which is spoken by the all-knowing one, that which is approved by the Buddha, clarifying the cessation of phenomena, revealing the Four Noble Truths, and clearly showing liberation without inner or outer attachments. The meaning of Abhidharma is all the chapters in the Sūtra that display corresponding meanings. The meaning of Vinaya (i.e., the monastic discipline, translated in Qin as 'truth of intention') is the pure teaching of no action and no life. These are the three practices; 'hearing' can increase them. Lust can be stopped by Vinaya, and hatred can be stopped by Abhidharma. The practice of Abhidharma is the teaching of awareness of what has been done; therefore, hatred is diminished. Hatred gives rise to the branches of breaking precepts, leading to hell. And delusion can be stopped by Sūtra, because Sūtra explains the principle of dependent origination. What has been said above is all about 'hearing'. Question: What is a 'holy part' (圣分)? Answer: A 'holy part' refers to associating with good teachers, contemplation, and attainment (of Sūtra). Associating with good teachers, contemplating correctly, and attaining correctly—these three are 'holy parts'. A 'holy part' would not dare to speak evil doctrines. What a good teacher wishes to help with, what is good, and what is strength, as well as the teacher, disciples, and companions (of Sūtra), all refer to what is wished to help with, what is good, and what is strength, which are those good teachers, those teachers, disciples, and companions. Question: What is a 'helper teacher'? What is a 'good disciple'? What is a 'powerful companion'? Please explain in detail. Answer: Only by explaining in this way can one know the differences. Helping, being good, and giving strength are the characteristics of a good teacher. The teacher, disciples, and companions know these and can increase help and goodness; these two are important components. They may help each other but not be good, or they may help with enlightenment but not exert effort, like a father without feet, an old father and son. Or they may have strength but not be good, thinking of helping with goodness but not helping with what is not good (helping and not helping both exist), like Makaraṇapūrana (末迦兰富兰, one of the six non-Buddhist teachers). Or they may not want to help with goodness and give strength, like a doctor who knows everything but has previous grudges and does not save the patient even knowing the illness. If these three characteristics are all present, then it is a good teacher. Or the teacher may have faults, or the disciple may have faults, or the companion may have faults; therefore, the correspondence of the three is a good teacher. -------------------------------------------------------------------------------- 。 问：是何法思惟？
Chinese
答：思惟：息、觉精进、护想所行(修妒路)。息觉、精进、护想以为面，是无作。彼息名意乱，定彼相像。觉精进，意懈怠念，教不乱。护等得等相应。如御车马，迟则策之，牛奔则抑之。等行是护，当如是观意，无量内入一护一，皆有缘众生前相应，是意等得护。 问：何所说，若护之意即奔则抑之、若意迟则策之等得护？ 答：我前不说是等思惟耶！如等思惟，如恐怖时相应行数；若异者，无等思惟也。是故思惟。 问：是得云何？ 答：得等具方便果(修妒路)。方便定入无外供养，是相应入等具方便果。 问：何谁等具？ 答：如说解脱。 问：是何等具名？ 答：等具：等书(等者书文字曰等也。沙门具十二法为等具也)、根断、近禅(修妒路)。等聚是善行，是故等具，如种等具。种等具是枝义。是等具三行：等书、根断、近禅。 问：彼等书名何法？ 答：等书，五纳阿练茹比丘行(修妒路)，具足等书等书。等书增是义。二象作：工师能画；彼巧匠作凿刻石木、削治作像。书作经作画作，彼像二行作：巧师所作能耐风雨；彼虽好不能耐。如是二人：道人、白衣。彼道人，念弃亲属、所作弃，如 现代汉语译本 问：什么是法思惟？ 答：思惟是：止息（息）、觉悟（觉）、精进、守护念想所行（修妒路，Sutra）。以止息、觉悟、精进、守护念想为根本，这就是无为法。其中的‘息’指的是意念散乱，通过禅定来确定它的形象。觉悟和精进，针对的是意念懈怠，教导使其不散乱。守护等同于获得，相互相应。如同驾驭车马，迟缓了就鞭策它，奔跑过快就抑制它。平等地行进就是守护，应当这样观察意念，无量地进入一个守护，每一个都与有缘众生先前相应，这就是意念获得守护。 问：您所说的，如果守护的意念奔跑过快就抑制它、如果意念迟缓就鞭策它，这样才能获得守护，是什么意思？ 答：我之前不是说了这是平等思惟吗！如同平等思惟，如同恐怖时相应地进行计数；如果不是这样，就没有平等思惟了。所以要思惟。 问：这种获得是什么样的？ 答：获得是平等具备方便的果报（修妒路，Sutra）。方便禅定进入没有外在供养的状态，这就是相应地进入平等具备方便的果报。 问：什么人能平等具备？ 答：如经中所说，解脱之人。 问：这种平等具备指的是什么？ 答：平等具备：平等书写（等者书文字曰等也。沙门具十二法为等具也）、断除根本、接近禅定（修妒路，Sutra）。平等聚集是善行，所以是平等具备，如同种子平等具备。种子平等具备是枝干的意义。这种平等具备有三种行为：平等书写、断除根本、接近禅定。 问：这种平等书写指的是什么法？ 答：平等书写，是五种适合阿练若（Aranyaka，空闲处）比丘的行为（修妒路，Sutra），具足平等书写。平等书写是增长的意思。有两种形象的制作：工匠能够绘画；那些巧匠能够凿刻石头和木头、削平修治制作佛像。书写、经书的制作、绘画的制作，这些佛像有两种行为的制作：巧匠所作的能够经受风雨；那些虽然好看却不能经受风雨。如同这两种人：道人、白衣。那些道人，念及舍弃亲属、所作所为都舍弃，如同