English
English version Verifying, this is called the fourth endeavor. Furthermore, Venerable Sir (Ayya, a term of respect), suppose there is a person who travels during the day and thinks: 'Since I am traveling during the day, I have no time to study the Great Teacher's (referring to the Buddha) sacred teachings. Now, during the night, I should diligently make up for the previous deficiencies.' Having thought this, they strive ardently to attain what has not been attained, to reach what has not been reached, and to realize what has not been realized. This is called the fifth endeavor. Furthermore, Venerable Sir, suppose there is a person who anticipates traveling tomorrow and thinks: 'Since I will be traveling tomorrow, I will have no time to study the Great Teacher's sacred teachings. Now, during the night, I should proactively strive to make up for the future deficiencies.' Having thought this, they strive ardently to attain what has not been attained, to reach what has not been reached, and to realize what has not been realized. This is called the sixth endeavor. Furthermore, Venerable Sir, suppose there is a person who is currently afflicted by illness and thinks: 'Since I am afflicted by illness, there is a possibility that I may abandon my life due to this illness, and gain nothing from the Great Teacher's teachings.' Having thought this, they strive ardently to attain what has not been attained, to reach what has not been reached, and to realize what has not been realized. This is called the seventh endeavor. Furthermore, Venerable Sir, suppose there is a person who has recently recovered from an illness and thinks: 'Although I have recently recovered from the affliction of illness, there is a possibility that the illness may recur, and I may abandon my life due to this illness, and gain nothing from the Great Teacher's teachings.' Having thought this, they strive ardently to attain what has not been attained, to reach what has not been reached, and to realize what has not been realized. This is called the eighth endeavor. These eight are called endeavors. Question: Why are these eight called endeavors? Answer: Endeavor means diligence. Because of these eight things, unarisen wholesome qualities arise, and arisen wholesome qualities increase and become vast. For this reason, they are called endeavors. What are the eight sources of merit? Venerable Sir, you should know that, for example, there is a person who gives to Sramanas (Sramana, wandering ascetics) or Brahmanas (Brahmana, Hindu priests), poor and ascetic mendicants who practice asceticism on the road, clothing, food, and various incense, flowers, dwellings, bedding, and lamps, and other necessities of life. Upon seeing wealthy people, they then... --------------------------------------------------------------------------------
Chinese
是念：“由此布施所集善根，愿我来生当得如是富贵人类。”彼于此心若习若修若多所作，由彼于心若习若修若多所作，先虽爱乐下劣諠杂，后便欣求胜妙寂静。彼有是处，身坏命终还生人中得富贵类，虽受富贵自在安乐，而具尸罗心愿清净，先人身中尸罗净故，是名第一福生。如愿生人得富贵类，如是愿生四大王众天、三十三天、夜摩天、睹史多天、乐变化天、他化自在天、梵众天，应知亦尔。然梵众天有差别者，应说离欲。此中是名第一乃至第八者，渐次顺次相续次第数为第一乃至第八。言福生者，问：何故说此名为福生？答：摄受福果，生于此处，故名福生。 八种众者，云何为八？答：一、刹帝利众；二、婆罗门众；三、长者众；四、沙门众；五、四大王众天众；六、三十三天众；七、魔天众；八、梵天众。云何刹帝利众？答：显示彼色、显示彼蕴、显示彼部，是名刹帝利众。乃至梵众，广说亦尔。 八世法者，云何为八？答：一、得；二、不得；三、毁；四、誉；五、称；六、讥；七、苦；八、乐。云何名得？答：若于可爱色声香味触、衣服饮食卧具、病缘医药资生什物，诸得别得已得当得，是名为得。云何不得？答：若于可爱色声香味触、衣服饮食卧具、病缘医药资生什物，诸不得不别得不 现代汉语译本：是这样念诵：‘凭借由此布施所积累的善根，愿我来世能够得到这样富贵的人类之身。’如果他对此心经常练习、修习、并且多次用心，由于他对这个心经常练习、修习、并且多次用心，先前虽然喜爱低劣喧闹的环境，后来便会欣求殊胜寂静之处。他有可能在身坏命终之后，还能够转生到人间，得到富贵的阶层，虽然享受富贵自在安乐，却具备戒律（Śīla）并且心愿清净，这是因为前世为人时戒律清净的缘故，这称为第一福生。 如同希望转生为人，得到富贵阶层一样，希望转生到四大王众天（Cāturmahārājika-deva）、三十三天（Trāyastriṃśa）、夜摩天（Yāmadeva）、睹史多天（Tuṣita）、乐变化天（Nirmāṇarati）、他化自在天（Paranirmita-vaśavartin）、梵众天（Brahmakāyika-deva），应当知道也是如此。然而梵众天有所差别，应当说是远离欲望。这里所说的第一到第八，是按照渐次、顺次、相续的次第，数为第一到第八。 说到福生，问：为什么说这叫做福生？答：因为摄取福德的果报，而生于此处，所以叫做福生。 八种众，什么是八种？答：一、刹帝利众（Kṣatriya）；二、婆罗门众（Brāhmaṇa）；三、长者众（Gṛhapati）；四、沙门众（Śrāmaṇa）；五、四大王众天众（Cāturmahārājika-deva）；六、三十三天众（Trāyastriṃśa）；七、魔天众（Māra）；八、梵天众（Brahma）。什么是刹帝利众？答：显示他们的颜色、显示他们的蕴、显示他们的部分，这叫做刹帝利众。乃至梵众，广泛地解说也是这样。 八世法，什么是八种？答：一、得；二、不得；三、毁；四、誉；五、称；六、讥；七、苦；八、乐。什么是得？答：如果对于可爱的色、声、香、味、触、衣服、饮食、卧具、治病的医药、维持生活的物品，各种获得、特别的获得、已经获得、将要获得，这叫做得。什么是不的？答：如果对于可爱的色、声、香、味、触、衣服、饮食、卧具、治病的医药、维持生活的物品，各种不能获得、不能特别获得
English
English version: One should recite: 'By the merit accumulated from this giving, may I be reborn in the future as such a wealthy human being.' If he practices, cultivates, and frequently applies his mind to this, because of his practice, cultivation, and frequent application of his mind, although he initially loves inferior and noisy environments, he will later desire superior and peaceful places. It is possible that after his body breaks and life ends, he can still be reborn among humans, obtaining a wealthy class. Although he enjoys wealth, freedom, and happiness, he possesses morality (Śīla) and pure aspirations because his morality was pure in his previous human life. This is called the first fortunate birth. Just as one wishes to be reborn as a human, obtaining a wealthy class, so too, wishing to be reborn in the Cāturmahārājika-deva (Four Great Kings Heaven), Trāyastriṃśa (Thirty-three Gods Heaven), Yāmadeva (Yama Heaven), Tuṣita (Contented Heaven), Nirmāṇarati (Heaven of Enjoying Transformation), Paranirmita-vaśavartin (Heaven of Controlling Others' Transformations), and Brahmakāyika-deva (Brahma Host Heaven), it should be understood that it is the same. However, there is a difference with the Brahmakāyika-deva, which should be said to be free from desire. Here, the first to eighth refer to the first to eighth in a gradual, sequential, and continuous order. Speaking of fortunate birth, question: Why is this called fortunate birth? Answer: Because one receives the result of meritorious deeds and is born in this place, it is called fortunate birth. The eight assemblies, what are the eight? Answer: 1. Kṣatriya (Warrior) assembly; 2. Brāhmaṇa (Priest) assembly; 3. Gṛhapati (Householder) assembly; 4. Śrāmaṇa (Ascetic) assembly; 5. Cāturmahārājika-deva (Four Great Kings Heaven) assembly; 6. Trāyastriṃśa (Thirty-three Gods Heaven) assembly; 7. Māra (Demon) assembly; 8. Brahma (Brahma) assembly. What is the Kṣatriya assembly? Answer: Showing their color, showing their aggregates, showing their part, this is called the Kṣatriya assembly. And so on for the Brahma assembly, the extensive explanation is also like this. The eight worldly dharmas, what are the eight? Answer: 1. Gain; 2. No gain; 3. Disrepute; 4. Fame; 5. Praise; 6. Censure; 7. Suffering; 8. Happiness. What is gain? Answer: If, with regard to lovely forms, sounds, smells, tastes, touches, clothing, food, bedding, medicine for illness, and necessities for life, various gains, special gains, already gained, and about to be gained, this is called gain. What is no gain? Answer: If, with regard to lovely forms, sounds, smells, tastes, touches, clothing, food, bedding, medicine for illness, and necessities for life, various no gains, no special gains --------------------------------------------------------------------------------
Chinese
已得不当得，是名不得。云何名毁？答：诸有隐背不现在前，不称不赞不叹不美亦不揄扬，言彼信戒闻舍慧等皆不具足，是名为毁。云何名誉？答：诸有隐背不现在前，称赞叹美亦复揄扬，言彼信戒闻舍慧等悉皆具足，是名为誉。云何名称？答：诸不隐背正现在前，不诃不毁不骂不辱，称赞叹美亦复揄扬，言汝信戒闻舍慧等悉皆具足，故名为称。云何名讥？答：诸不隐背正现在前，诃毁骂辱不称不赞不叹不美亦不揄扬，言汝信戒闻舍慧等皆不具足，是名为讥。云何名苦？答：顺苦受触所触故生身及心苦，不平等受受类所摄，是名为苦。云何名乐？答：顺乐受触所触故生身及心乐，是平等受受类所摄，是名为乐。世尊于此说伽他言： “得不得毁誉， 及称讥苦乐， 无常意生欲， 变坏法难保。 智者如实知， 现见伏生死， 于爱非爱法， 心不生欣恚。 彼虽逢顺违， 而能弃伏灭， 于一切解脱， 至世边彼岸。” 八解脱者，云何为八？答：若有色观诸色，是第一解脱。内无色想观外诸色，是第二解脱。净解脱身作证具足住，是第三解脱。超一切色想灭有对想，不思惟种种想，入无边空空无边处具足住，是第四解脱。超一切空无边处，入无边识识无边处具足住，是第五解脱。 现代汉语译本 ‘已得不当得’，这被称为‘不得’。 什么是‘毁’（诋毁）？答：凡是背地里或不当面，不称扬、不赞美、不叹服、不夸奖，也不宣扬，说某人的信、戒、闻、舍、慧等都不具足，这被称为‘毁’。 什么是‘誉’（称誉）？答：凡是背地里或不当面，称扬、赞美、叹服，并且宣扬，说某人的信、戒、闻、舍、慧等都具足，这被称为‘誉’。 什么是‘名称’（称扬）？答：凡是不背地里，而是当面，不呵斥、不诋毁、不谩骂、不侮辱，称扬、赞美、叹服，并且宣扬，说你的信、戒、闻、舍、慧等都具足，所以被称为‘称’。 什么是‘讥’（讥讽）？答：凡是不背地里，而是当面，呵斥、诋毁、谩骂、侮辱，不称扬、不赞美、不叹服、不夸奖，也不宣扬，说你的信、戒、闻、舍、慧等都不具足，这被称为‘讥’。 什么是‘苦’（痛苦）？答：顺着苦的感受所触及而产生的身体和心理的痛苦，是不平等的感受，属于感受的范畴，这被称为‘苦’。 什么是‘乐’（快乐）？答：顺着乐的感受所触及而产生的身体和心理的快乐，是平等的感受，属于感受的范畴，这被称为‘乐’。 世尊对此说了偈颂： ‘得与不得，毁与誉，以及称与讥，苦与乐，都是无常的，意念生出的欲望，变坏的法则难以保持。智者如实地知道，现见并降伏生死，对于喜爱和不喜爱的法，心中不生欣喜和怨恨。他们即使遇到顺境或逆境，也能舍弃、降伏和灭除，于一切解脱，到达世界的彼岸。’ 八解脱是什么？答：如果有色身观看诸色，这是第一解脱。内心没有色想而观看外面的诸色，这是第二解脱。以清净解脱之身作证并具足安住，这是第三解脱。超越一切色想，灭除有对想，不思惟种种想，进入无边虚空，在空无边处具足安住，这是第四解脱。超越一切空无边处，进入无边识，在识无边处具足安住，这是第五解脱。
English
English version ‘Having obtained what should not be obtained’ is called ‘not obtaining’. What is called ‘defamation’? Answer: All those who, in secret or not in the presence of the person, do not praise, do not admire, do not extol, do not commend, nor do they proclaim, saying that so-and-so's faith (śraddhā), discipline (śīla), learning (śruta), generosity (tyāga), wisdom (prajñā), etc., are not complete, this is called ‘defamation’. What is called ‘praise’? Answer: All those who, in secret or not in the presence of the person, praise, admire, extol, and proclaim, saying that so-and-so's faith (śraddhā), discipline (śīla), learning (śruta), generosity (tyāga), wisdom (prajñā), etc., are all complete, this is called ‘praise’. What is called ‘commendation’? Answer: All those who, not in secret but directly in the presence of the person, do not scold, do not defame, do not curse, do not insult, but praise, admire, extol, and proclaim, saying that your faith (śraddhā), discipline (śīla), learning (śruta), generosity (tyāga), wisdom (prajñā), etc., are all complete, therefore it is called ‘commendation’. What is called ‘censure’? Answer: All those who, not in secret but directly in the presence of the person, scold, defame, curse, insult, do not praise, do not admire, do not extol, do not commend, nor do they proclaim, saying that your faith (śraddhā), discipline (śīla), learning (śruta), generosity (tyāga), wisdom (prajñā), etc., are not complete, this is called ‘censure’. What is called ‘suffering’? Answer: The physical and mental suffering that arises from contact with what accords with painful feeling, is an unequal feeling, and is included in the category of feeling, this is called ‘suffering’. What is called ‘happiness’? Answer: The physical and mental happiness that arises from contact with what accords with pleasant feeling, is an equal feeling, and is included in the category of feeling, this is called ‘happiness’. The World-Honored One spoke this verse: ‘Gain and no gain, defamation and praise, as well as commendation and censure, suffering and happiness, are all impermanent; desires born of the mind, the law of change and decay is difficult to maintain. The wise know this as it truly is, directly seeing and subduing birth and death; towards things loved and unloved, the mind does not generate joy or resentment. Though they encounter favorable or adverse circumstances, they are able to abandon, subdue, and extinguish, and in all liberation, reach the far shore of the world.’ What are the eight liberations? Answer: If one with form contemplates forms, this is the first liberation. If one without inner perception of form contemplates external forms, this is the second liberation. Realizing and abiding in the liberation of pure body, this is the third liberation. Transcending all perceptions of form, extinguishing perceptions of resistance, not contemplating various perceptions, entering boundless space, abiding in the sphere of boundless space, this is the fourth liberation. Transcending all spheres of boundless space, entering boundless consciousness, abiding in the sphere of boundless consciousness, this is the fifth liberation. --------------------------------------------------------------------------------