English
English version ‘Great’ is boundless and limitless, hence it is called ‘much.’ The rest is as previously explained. ‘Without perception of color internally’ means that with regard to various perceptions of color internally, they have been abandoned, completely abandoned, subdued, completely subdued, extinguished, and destroyed. Because with regard to various perceptions of color internally, they have been abandoned, completely abandoned, subdued, completely subdued, extinguished, and destroyed, hence it is called ‘without perception of color internally.’ Observing external colors, whether few or many, etc., is all as previously explained. ‘Without perception of color internally, observing external colors, if blue,’ means to generally show all blue colors, blue aggregates, blue masses, hence it is said ‘if blue.’ ‘Blue manifest’ means that this blue color is a manifest color and not a shape, hence it is said ‘blue manifest.’ ‘Blue apparent’ means that this blue color is a realm cognized by eye consciousness, and also a realm cognized by mind consciousness, hence it is said ‘blue apparent.’ ‘Blue light’ means that this blue color can manifest and emit various lights, hence it is said ‘blue light.’ The rest is as previously explained. Just as it is said ‘if blue,’ etc., ‘if yellow,’ etc., is also the same. Chapter Ten: The Nine Dharmas Then Sariputra (Sariputra) said to the assembly: ‘Venerable ones, know that the Buddha, having fully comprehended the nine dharmas and attained perfect enlightenment, has proclaimed and revealed them to his disciples. We should now gather together in harmony to compile the Dharma, so that after the Buddha's Parinirvana (passing away), there will be no discord or contention, and that the Dharma and Vinaya (rules of discipline) may long endure, benefiting and bringing happiness to countless sentient beings, and showing compassion to the gods and humans of the world, enabling them to obtain supreme benefit, welfare, and happiness.’ What are the nine dharmas? Here, there are roughly two kinds of nine dharmas, namely, the nine bonds and the nine abodes of sentient beings. What are the nine bonds? The answer is: 1. The bond of love (愛結, ai jie); 2. The bond of hatred (恚結, hui jie); 3. The bond of pride (慢結, man jie); 4. The bond of ignorance (无明结, wu ming jie); 5. The bond of views (见结, jian jie); 6. The bond of attachment (取结, qu jie); 7. The bond of doubt (疑结, yi jie); 8. The bond of jealousy (嫉结, ji jie); 9. The bond of stinginess (悭结, qian jie). What is the bond of love? The answer is: Greed for the three realms (欲界,色界,无色界 - desire realm, form realm, formless realm) is called the bond of love. What is the bond of hatred? The answer is: The desire to harm sentient beings, harboring malice internally, wanting to disturb and annoy, having been angry, about to be angry, currently angry, delighting in causing harm, extremely delighting in causing harm, the mind being extremely resentful, wanting to cause harm to sentient beings in mutual conflict, having caused harm, about to cause harm. --------------------------------------------------------------------------------
Chinese
、现为过患，是名恚结。云何慢结？答：有七慢类说名慢结。云何为七？答：一、慢；二、过慢；三、慢过慢；四、我慢；五、增上慢；六、卑慢；七、邪慢。此七慢类合为慢结。云何无明结？答：三界无智名无明结。云何见结？答：三种见名见结。云何为三？答：一、萨迦耶见；二、边执见；三、邪见。如是三见合为见结。云何取结？答：二种取名取结。云何为二？答：一、见取；二、戒禁取。如是二取合为取结。云何疑结？答：于谛犹豫是名疑结。云何嫉结？答：心不忍许是名嫉结。云何悭结？答：心有秘吝是名悭结。 九有情居者，云何为九？答：有色有情，有种种身有种种想，如人及一分天，是第一有情居。有色有情，有种种身有一种想，如梵众天劫初起位，是第二有情居。有色有情，有一种身有种种想，如光音天，是第三有情居。有色有情，有一种身有一种想，如遍净天，是第四有情居。有色有情，无想无别想，如无想有情天，是第五有情居。无色有情，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，如空无边处天，是第六有情居。无色有情，超一切空无边处，入无边识识无边处具足住，如识无边处天，是第七有情居。无色有情，超一切识无边处，入无所有无所有处具足住，如无所 现代汉语译本 什么是恚结（dvesa-granthi，嗔恚之结）？回答：当下所感受到的过患，就叫做恚结。 什么是慢结（māna-granthi，骄慢之结）？回答：有七种慢，总称为慢结。什么是七种慢？回答：一、慢（māna，骄慢）；二、过慢（atimāna，过度的骄慢）；三、慢过慢（mānātimāna，比过慢更甚的骄慢）；四、我慢（asmimāna，认为‘我’存在的骄慢）；五、增上慢（adhimāna，未证得的以为已证得的骄慢）；六、卑慢（avamāna，觉得自己比不如自己的人更优越的骄慢）；七、邪慢（micchāmāna，无德以为有德的骄慢）。这七种慢合起来称为慢结。 什么是无明结（avijjā-granthi，无明之结）？回答：对三界（kāmadhātu，欲界；rūpadhātu，色界；arūpadhātu，无色界）的无知就叫做无明结。 什么是见结（diṭṭhi-granthi，邪见之结）？回答：三种邪见称为见结。什么是三种邪见？回答：一、萨迦耶见（satkāya-diṭṭhi，身见，认为五蕴和合的身体是‘我’）；二、边执见（antagāhika-diṭṭhi，执着于断见或常见的边见）；三、邪见（micchā-diṭṭhi，否定因果、业报的邪见）。这三种邪见合起来称为见结。 什么是取结（silabbataparāmāsa-granthi，戒禁取见之结）？回答：两种执取称为取结。什么是两种执取？回答：一、见取（diṭṭhupādāna，执取错误的见解）；二、戒禁取（sīlabbatupādāna，执取错误的戒律和禁制）。这两种执取合起来称为取结。 什么是疑结（vicikicchā-granthi，怀疑之结）？回答：对于真谛（satya，四圣谛）犹豫不决就叫做疑结。 什么是嫉结（issā-granthi，嫉妒之结）？回答：心中不能容忍别人比自己好就叫做嫉结。 什么是悭结（macchariya-granthi，悭吝之结）？回答：心中有秘密吝惜不舍就叫做悭结。 九有情居（navasattāvāsa，九种有情众生居住的地方）是什么？回答：有色有情，有种种不同的身体和种种不同的想法，例如人类和一部分天人，这是第一种有情居。有色有情，有种种不同的身体，但只有一种想法，例如梵众天（brahmapārisadya-deva）在劫初形成时的众生，这是第二种有情居。有色有情，只有一种身体，但有种种不同的想法，例如光音天（ābhassara-deva），这是第三种有情居。有色有情，只有一种身体，也只有一种想法，例如遍净天（subhakinha-deva），这是第四种有情居。有色有情，没有想法也没有分别想，例如无想有情天（asaññasatta-deva），这是第五种有情居。无色有情，超越一切色想，灭除有对想，不再思惟种种想法，进入无边虚空，安住在空无边处（ākāsānañcāyatana），例如空无边处天（ākāsānañcāyatanūpaga-deva），这是第六种有情居。无色有情，超越一切空无边处，进入无边识，安住在识无边处（viññāṇañcāyatana），例如识无边处天（viññāṇañcāyatanūpaga-deva），这是第七种有情居。无色有情，超越一切识无边处，进入一无所有，安住在无所有处（ākiñcaññāyatana），例如无所有处天
English
English version What is the knot of aversion (dvesa-granthi)? Answer: The perceived fault in the present is called the knot of aversion. What is the knot of conceit (māna-granthi)? Answer: The seven types of conceit are collectively called the knot of conceit. What are the seven? Answer: 1. Conceit (māna); 2. Excessive conceit (atimāna); 3. Conceit beyond conceit (mānātimāna); 4. 'I am' conceit (asmimāna); 5. Exaggerated conceit (adhimāna); 6. Humility conceit (avamāna); 7. Wrong conceit (micchāmāna). These seven types of conceit together are called the knot of conceit. What is the knot of ignorance (avijjā-granthi)? Answer: Ignorance of the three realms (kāmadhātu, realm of desire; rūpadhātu, realm of form; arūpadhātu, formless realm) is called the knot of ignorance. What is the knot of views (diṭṭhi-granthi)? Answer: Three types of views are called the knot of views. What are the three? Answer: 1. View of self-identity (satkāya-diṭṭhi, the view that the aggregates are 'I'); 2. View of clinging to extremes (antagāhika-diṭṭhi, clinging to eternalism or annihilationism); 3. Wrong view (micchā-diṭṭhi, denying cause and effect, karma and its results). These three views together are called the knot of views. What is the knot of clinging (silabbataparāmāsa-granthi)? Answer: Two types of clinging are called the knot of clinging. What are the two? Answer: 1. Clinging to views (diṭṭhupādāna, clinging to wrong views); 2. Clinging to rites and rituals (sīlabbatupādāna, clinging to wrong precepts and practices). These two types of clinging together are called the knot of clinging. What is the knot of doubt (vicikicchā-granthi)? Answer: Hesitation regarding the truth (satya, the Four Noble Truths) is called the knot of doubt. What is the knot of envy (issā-granthi)? Answer: The mind's inability to tolerate others' success is called the knot of envy. What is the knot of stinginess (macchariya-granthi)? Answer: The mind's secretiveness and unwillingness to share is called the knot of stinginess. What are the nine abodes of beings (navasattāvāsa)? Answer: Beings with form, with diverse bodies and diverse perceptions, such as humans and some gods, are the first abode of beings. Beings with form, with diverse bodies and a single perception, such as the Brahmapārisadya-devas (Brahma's retinue) at the beginning of a kalpa, are the second abode of beings. Beings with form, with a single body and diverse perceptions, such as the Ābhassara-devas (gods of streaming radiance), are the third abode of beings. Beings with form, with a single body and a single perception, such as the Subhakinha-devas (gods of steady radiance), are the fourth abode of beings. Beings with form, without perception or differentiated perception, such as the Asaññasatta-devas (unconscious beings), are the fifth abode of beings. Beings without form, transcending all perceptions of form, extinguishing perceptions of resistance, not contemplating diverse perceptions, entering into limitless space, abiding in the sphere of limitless space (ākāsānañcāyatana), such as the Ākāsānañcāyatanūpaga-devas (devas who have attained the sphere of limitless space), are the sixth abode of beings. Beings without form, transcending all the sphere of limitless space, entering into limitless consciousness, abiding in the sphere of limitless consciousness (viññāṇañcāyatana), such as the Viññāṇañcāyatanūpaga-devas (devas who have attained the sphere of limitless consciousness), are the seventh abode of beings. Beings without form, transcending all the sphere of limitless consciousness, entering into nothingness, abiding in the sphere of nothingness (ākiñcaññāyatana), such as the --------------------------------------------------------------------------------
Chinese
有处天，是第八有情居。无色有情，超一切无所有处，入非想非非想处具足住，如非想非非想处天，是第九有情居。此中有色者，谓彼有情，有色施设、有色身有、有色处有、有色界、有色蕴，故名有色。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。种种身者，谓彼有情有种种显色身、种种相、种种形，非一显色、非一相、非一形故，名种种身。种种想者，谓彼有情有乐想、苦想、不苦不乐想，故名种种想。如人及一分天者，谓总显示人及欲界天，故名如人及一分天。是第一者，渐次顺次相续次第数为第一。有情居者，谓诸有情所居所住、所依所止、所乐生处，即总显示此中所有有漏色受想行识蕴，名有情居。有色有情种种身者，义如前说。一种想者，谓诸有情有时有分，于此世界劫将坏时，多往生上光音等天众同分中。于彼具足意成色身，根无缺减支分圆满，形显清净长寿久住。有时有分于此世界劫初成时，于下空中有空宫殿欻然而起。有一有情寿业福尽，从彼处没生下梵世空宫殿中，独一无侣长寿久住。时彼有情长时住已，欻然生爱及生不乐，作如是念：“云何当令诸余有情生我 现代汉语译本 有这么一个地方，是第八类有情众生居住的地方，也就是无所有处天（超脱了一切‘一无所有’概念的禅定境界）。还有非想非非想处天（既非‘有想’也非‘无想’的禅定境界），超越了一切无所有处天，完全安住于非想非非想处。像非想非非想处天，是第九类有情众生居住的地方。 这里所说的‘有色’，是指那些有情众生，他们具有色法的施设（概念）、色身的存在、色处的存在、有色根、以及色蕴，所以称为‘有色’。 ‘有情’，是指从真谛和胜义的角度来说，虽然有情众生是不可获得、不可得、不存在、并非真实存在的，但是依据五蕴、十二处、十八界假立为有情。各种想法、相似的想法、施设的言说都在流转，这就是所谓的有情、人、意生（化生）、儒童（年轻人）、命者（有生命者）、生者（出生者）、养者（被养育者）、士夫（丈夫）、补特伽罗（个体）。所以称为‘有情’。 ‘种种身’，是指那些有情众生具有各种各样的显色身（不同颜色的身体）、各种各样的相貌、各种各样的形体，不是单一的颜色、不是单一的相貌、不是单一的形体，所以称为‘种种身’。 ‘种种想’，是指那些有情众生具有快乐的想法、痛苦的想法、不苦不乐的想法，所以称为‘种种想’。 ‘如人及一分天’，是指总括地显示了人道以及欲界天（六欲天），所以称为‘如人及一分天’。 ‘是第一者’，是指按照渐次、顺次、相续的次第，在数量上是第一。 ‘有情居’，是指各种有情众生所居住、所安住、所依靠、所停止、所喜爱的出生之处，总括地显示了其中所有有漏的色、受、想、行、识五蕴，称为‘有情居’。 ‘有色有情种种身者’，含义如前面所说。 ‘一种想’，是指有些有情众生，在世界将要毁灭的时候，大多往生到上方的光音天（二禅天）等天众相同的地方。在那里，他们具有由意念形成的色身，根（六根）没有残缺，肢体圆满，形貌清净，寿命长久。 有些有情众生，在世界刚开始形成的时候，在下方的空中忽然出现空的宫殿。有一个有情众生，因为寿命、业力、福报耗尽，从光音天死去，转生到下方的梵世（初禅天）的空宫殿中，独自一个，没有伴侣，寿命长久。当这个有情众生长时间居住在那里之后，忽然产生爱欲以及不快乐，于是这样想：‘怎么样才能让其他的有情众生也生到我这里呢？’