English
English version Sound-like heavens. This is called the third, gradually, sequentially, continuously, and in order, it is the third. What is 'consciousness abiding'? Answer: It is the aggregate of form, feeling, perception, mental formations, and consciousness related to this, collectively called 'consciousness abiding'. 'Having form' refers to those sentient beings who have the establishment of form, the existence of a body with form, the existence of places with form, having **, and having the aggregate of form, hence called 'having form'. 'Sentient being' refers to that in the ultimate sense, although sentient beings cannot be obtained, cannot be attained, are non-existent, and not present, sentient beings are provisionally established based on the aggregates, realms, and bases. Various perceptions and similar perceptions, conceptual designations and speech circulate, namely sentient being (sattva), human (māṇava), mind-born (manuja), youth (kumāra), life-force (jīva), born one (jāta), nourished one (poṣa), person (puruṣa), individual (pudgala). Hence called 'sentient being'. 'One kind of body' refers to those sentient beings who have one kind of body with a distinct color, one kind of appearance, one kind of form, without various distinct colors, without various appearances, without various forms, hence called 'one kind of body'. 'One kind of perception' refers to those sentient beings who only have the perception of pleasure, hence called 'one kind of perception'. Like the Subhakrtsna (遍淨天) heavens, it refers to the general display of the Subhakrtsna heavens and others. This is called the fourth, gradually, sequentially, continuously, and in order, it is the fourth 'consciousness abiding'. What is 'consciousness abiding'? Answer: It is the aggregate of form, feeling, perception, mental formations, and consciousness related to this, called 'consciousness abiding'. 'Without form' refers to those sentient beings who have no establishment of form, no body with form, no places with form, no **, and no aggregate of form, hence called 'without form'. 'Sentient being' refers to that in the ultimate sense, although sentient beings cannot be obtained, cannot be attained, are non-existent, and not present, sentient beings are provisionally established based on the aggregates, realms, and bases. Various perceptions and similar perceptions, conceptual designations and speech circulate, namely sentient being, human, mind-born, youth, life-force, born one, nourished one, person, individual. Hence called 'sentient being'. 'Transcending all perceptions of form' refers to transcending all perceptions corresponding to the body of eye-consciousness. 'Extinguishing perceptions of opposition' refers to extinguishing perceptions corresponding to the body of the four consciousnesses. 'Not contemplating various perceptions' refers to having no meditative perceptions of various obstacles such as form, etc., corresponding to the consciousness led by the five bodies of consciousness. Entering boundless space, abiding fully in the sphere of boundless space, like the Akasanantyayatana (空無邊處天) heavens, it refers to the general display of the heavens of boundless space. -------------------------------------------------------------------------------- 是名第五者，渐次顺次相续次第数为第五。识住者，云何识住，答即此所系所有受想行识蕴，总名识住。无色者，谓彼有情无色施设、无色身、无有色处、无有色界、无色蕴，故名无色。有情者，谓谛义胜义虽诸有情不可获不可得无所有非现有，而依蕴界处假立有情，诸想等想施设言说转，谓有情、人、意生、儒童、命者、生者、养者、士夫、补特伽罗，故名有情。超一切空无边处，入无边识识无边处具足住，如识无边处天者，谓总显示识无边处天。是名第六者，渐次顺次相续次第数为第六。识住者，云何识住？答：即此所系所有受想行识蕴，总名识住。无色者，谓彼有情无色施设、无色身、无有色处、无有色界、无色蕴，故名无色。有情者，谓谛义胜义虽诸有情不可获不可得无所有非现有，而依蕴界处假立有情，诸想等想施设言说转，谓有情、人、意生、儒童、命者、生者、养者、士夫、补特伽罗，故名有情。超一切识无边处，入无所有无所有处具足住，如无所有处天者，谓总显示无所有处天。是名第七者，渐次顺次相续次第数为第七。识住者，云何识住？答即此所系所有受想行识蕴，总名识住。 七随眠者，云何为七？答：一、欲贪随眠；二、瞋随眠；三、有贪随眠；四、慢随眠；五、无明随眠；六、见随 { "translations": [ "现代汉语译本", "这是第五种情况，指的是渐次、顺次、相续、次第的第五种。识住：什么是识住？答：就是与此相关的受、想、行、识等蕴，总称为识住。无色：指的是那些有情没有色法的施设，没有色身，没有色处，没有**，只有无色蕴，所以称为无色。有情：指的是在真谛、胜义的层面，虽然有情是不可获得、不可得、无所有、非现有的，但依据蕴、界、处假立有情，各种想以及与想相关的施设言说流转，即有情、人、意生、儒童、命者、生者、养者、士夫（Purusha，补卢沙）、补特伽罗（Pudgala，补特伽罗），所以称为有情。超越一切空无边处，进入无边识，具足安住于识无边处，如同识无边处天的众生，这是总的显示识无边处天。这是第六种情况，指的是渐次、顺次、相续、次第的第六种。识住：什么是识住？答：就是与此相关的受、想、行、识等蕴，总称为识住。无色：指的是那些有情没有色法的施设，没有色身，没有色处，没有**，只有无色蕴，所以称为无色。有情：指的是在真谛、胜义的层面，虽然有情是不可获得、不可得、无所有、非现有的，但依据蕴、界、处假立有情，各种想以及与想相关的施设言说流转，即有情、人、意生、儒童、命者、生者、养者、士夫（Purusha，补卢沙）、补特伽罗（Pudgala，补特伽罗），所以称为有情。超越一切识无边处，进入无所有，具足安住于无所有处，如同无所有处天的众生，这是总的显示无所有处天。这是第七种情况，指的是渐次、顺次、相续、次第的第七种。识住：什么是识住？答：就是与此相关的受、想、行、识等蕴，总称为识住。", "七随眠：什么是七随眠？答：一、欲贪随眠；二、瞋随眠；三、有贪随眠；四、慢随眠；五、无明随眠；六、见随眠。" ], "english_translations": [ "English version", "This is the fifth, referring to the fifth in gradual sequence, successive order, and progression. 'Consciousness-abiding': What is 'consciousness-abiding'? Answer: It is the aggregates of feeling (vedana), perception (samjna), volition (samskara), and consciousness (vijnana) that are related to this, collectively called 'consciousness-abiding'. 'Formless': This refers to those sentient beings who have no form-related constructs, no form-body, no realms of form, no **, only formless aggregates, hence called 'formless'. 'Sentient being': This refers to that in the ultimate sense, although sentient beings are unattainable, unobtainable, non-existent, and not real, sentient beings are provisionally established based on the aggregates, realms, and bases; various thoughts and related constructs and expressions circulate, namely sentient being, person, mind-born, young one, life-bearer, born one, nurtured one, man (Purusha), individual (Pudgala), hence called 'sentient being'. Surpassing all the sphere of infinite space, entering the sphere of infinite consciousness, fully abiding in the sphere of infinite consciousness, like the beings in the heaven of infinite consciousness, this is a general description of the heaven of infinite consciousness. This is the sixth, referring to the sixth in gradual sequence, successive order, and progression. 'Consciousness-abiding': What is 'consciousness-abiding'? Answer: It is the aggregates of feeling (vedana), perception (samjna), volition (samskara), and consciousness (vijnana) that are related to this, collectively called 'consciousness-abiding'. 'Formless': This refers to those sentient beings who have no form-related constructs, no form-body, no realms of form, no **, only formless aggregates, hence called 'formless'. 'Sentient being': This refers to that in the ultimate sense, although sentient beings are unattainable, unobtainable, non-existent, and not real, sentient beings are provisionally established based on the aggregates, realms, and bases; various thoughts and related constructs and expressions circulate, namely sentient being, person, mind-born, young one, life-bearer, born one, nurtured one, man (Purusha), individual (Pudgala), hence called 'sentient being'. Surpassing all the sphere of infinite consciousness, entering the sphere of nothingness, fully abiding in the sphere of nothingness, like the beings in the heaven of nothingness, this is a general description of the heaven of nothingness. This is the seventh, referring to the seventh in gradual sequence, successive order, and progression. 'Consciousness-abiding': What is 'consciousness-abiding'? Answer: It is the aggregates of feeling (vedana), perception (samjna), volition (samskara), and consciousness (vijnana) that are related to this, collectively called 'consciousness-abiding'." "The seven latent tendencies: What are the seven? Answer: 1. Latent tendency of desire-attachment; 2. Latent tendency of anger; 3. Latent tendency of attachment to existence; 4. Latent tendency of pride; 5. Latent tendency of ignorance; 6. Latent tendency of views." ] } --------------------------------------------------------------------------------
Chinese
眠；七、疑随眠。云何欲贪随眠？答：若于诸欲诸贪等贪，乃至广说，是名欲贪随眠。云何瞋随眠？答：若于有情欲为损害，乃至广说，是名瞋随眠。云何有贪随眠？答：于色无色诸贪等贪，乃至广说，是名有贪随眠。云何慢随眠？答：诸慢恃执，乃至广说，是名慢随眠。云何无明随眠？答：三界无智是名无明随眠。云何见随眠？答：五见是名见随眠，谓有身见、边执见、邪见、见取、戒禁取，如是五见名见随眠。云何疑随眠？答：于谛犹豫是名疑随眠。 七无过失事者，云何为七？具寿当知，有圣弟子，于如来所修植净信根生安住，不为沙门或婆罗门或天魔梵或余世间如法引夺，是名第一无过失事。复次具寿，有圣弟子，安住净戒精勤守护，别解脱律仪轨则所行无不具足，于微小罪见大怖畏，受学学处常无毁犯，是名第二无过失事。复次具寿，有圣弟子，亲近善友，善为伴侣与善交通，是名第三无过失事。复次具寿，有圣弟子，乐居闲寂具二远离，谓身远离及心远离，是名第四无过失事。复次具寿，有圣弟子，勤精进住有势有勤有勇坚猛，于诸善法常不舍轭，是名第五无过失事。复次具寿，有圣弟子具念安住，成就最胜常委念支，久作久说皆能忆念，是名第六无过失事。复次具寿，有圣弟子具慧安住，成就世 现代汉语译本： 什么是七随眠？答：一、欲贪随眠；二、瞋随眠；三、有贪随眠；四、慢随眠；五、无明随眠；六、见随眠；七、疑随眠。 什么是欲贪随眠？答：对于各种欲望和贪婪等等的贪着，乃至广说，这叫做欲贪随眠。 什么是瞋随眠？答：对于有情众生想要加以损害，乃至广说，这叫做瞋随眠。 什么是有贪随眠？答：对于色界和无色界的各种贪婪等等的贪着，乃至广说，这叫做有贪随眠。 什么是慢随眠？答：各种傲慢和恃才傲物，乃至广说，这叫做慢随眠。 什么是无明随眠？答：三界之内的无知就叫做无明随眠。 什么是见随眠？答：五种邪见就叫做见随眠，即有身见（认为五蕴和合的身体是真实的我）、边执见（执着于断或常的极端见解）、邪见（否定因果的错误见解）、见取（认为错误的见解是正确的）、戒禁取（认为不合理的戒律和禁令可以导致解脱），这五种邪见就叫做见随眠。 什么是疑随眠？答：对于真谛犹豫不决就叫做疑随眠。 什么是七无过失事？答：什么是七种无过失的事情呢？具寿（对有德者的尊称）应当知道，有圣弟子，对于如来（Buddha）所修植的清净信心生根安住，不被沙门（释迦牟尼佛的弟子）、婆罗门（印度教的祭司）、天魔（欲界天的魔王）、梵天（色界天的天王）或者其他世间的人如法地引诱夺走，这叫做第一无过失事。 其次，具寿，有圣弟子，安住于清净的戒律，精勤地守护，别解脱律仪（佛教出家众所受的戒律）的轨则和行为没有不具足的，对于微小的罪过也看到巨大的恐怖，受持学习戒条常常没有毁犯，这叫做第二无过失事。 其次，具寿，有圣弟子，亲近善友，善于结伴，与善良的人交往，这叫做第三无过失事。 其次，具寿，有圣弟子，乐于居住在闲静的地方，具备两种远离，即身体的远离和内心的远离，这叫做第四无过失事。 其次，具寿，有圣弟子，勤奋精进地安住，有势力，有勤奋，有勇气，坚韧勇猛，对于各种善法常常不放弃努力，这叫做第五无过失事。 其次，具寿，有圣弟子，具备正念地安住，成就最殊胜的常委念支，对于过去做过的事情和说过的话都能够忆念不忘，这叫做第六无过失事。 其次，具寿，有圣弟子，具备智慧地安住，成就世