English
English version Relying on one's own flourishing and complying with the Dharma of aversion, thereby giving rise to a rational understanding of aversion: For example, there is a type of person who observes that their own excellent bodily conduct (身妙行, shēn miào xíng), excellent verbal conduct (语妙行, yǔ miào xíng), and excellent mental conduct (意妙行, yì miào xíng) have reached ultimate perfection, increasing and maturing, and then thinks: 'Because of non-negligence, relying on non-negligence, abiding in non-negligence, and due to non-negligence, I have done these good deeds. I should now cause those excellent good Dharmas that have not yet arisen to arise, and those that have already arisen to increase and expand even more.' The aversion that arises from such courageous effort to escape is called aversion. Having generated aversion, they think rationally, and again cause the Noble Path to arise, be produced, operate, and manifest, cultivating and appearing. This is called the rational understanding of the Path. This is called relying on one's own flourishing and giving rise to a rational understanding of aversion. Relying on the flourishing of others and complying with the Dharma of aversion, thereby giving rise to a rational understanding of aversion: For example, there is a type of person who observes that the excellent bodily conduct (身妙行, shēn miào xíng), excellent verbal conduct (语妙行, yǔ miào xíng), and excellent mental conduct (意妙行, yì miào xíng) of others have reached ultimate perfection, increasing and maturing, and then thinks: 'Because of their non-negligence, relying on non-negligence, abiding in non-negligence, and due to non-negligence, they have done these good deeds. I should now cause those excellent good Dharmas that have not yet arisen to arise, and those that have already arisen to increase and expand even more.' The aversion that arises from such courageous effort to escape is called aversion. Having generated aversion, they think rationally, and again cause the Noble Path to arise, be produced, operate, and manifest, cultivating and appearing. This is called the rational understanding of the Path. This is called relying on the flourishing of others and giving rise to a rational understanding of aversion. Furthermore, there are two Dharmas, namely, not being content with good and not preventing cessation. What is meant by not being content with good? The answer is: Those who are content with good, such as a type of person who only obtains a little precept and becomes content, only obtains a little restraint and becomes content, only obtains detachment from desire and becomes content, only obtains the contemplation of impurity and becomes content, only obtains mindfulness of breathing (持息念, chí xī niàn) and so on and becomes content, or only obtains the first dhyana (初静虑, chū jìng lǜ) up to the fourth dhyana (第四静虑, dì sì jìng lǜ) and becomes content, or only obtains loving-kindness immeasurable up to equanimity immeasurable and becomes content, or only obtains the Station of Limitless Space (空无边处定, kōng wú biān chù dìng) up to the Station of Neither Perception nor Non-Perception (非想非非想处定, fēi xiǎng fēi fēi xiǎng chù dìng) and becomes content, or only obtains the Stream-enterer fruit, Once-returner fruit, Non-returner fruit and becomes content. --------------------------------------------------------------------------------
Chinese
足，或唯得神境智证通、天耳智证通、他心智证通、宿住随念智证通、死生智证通便生喜足，此等名为于善喜足。于善不喜足者，如有一类非唯得少戒便生喜足，广说乃至非唯得死生智证通便生喜足。彼作是念：“我修诸善，乃至未得阿罗汉果，于其中间终不喜足。”是名于善不喜足。于断不遮止云何？答：于断遮止者，如有一类为断不善法、为圆满善法，勇猛精进炽然爱乐勤修不息，作是念言：“云何令我速疾证得如理善法？”彼于如是勇猛精进炽然爱乐勤修习时，未能证得如理善法，便作是念：“我所修断，空虚无果、无利无义、无味无益。”由彼于断谓无胜利，便生厌患诽谤毁呰，如是名为于断遮止。复有一类为断不善法、为圆满善法，勇猛精进炽然爱乐勤修不息，作是念言：“云何令我速疾证得如理善法？”彼于如是勇猛精进炽然爱乐勤修习时，未能证得如理善法，或虽证得而不了知，便作是念：“我所修断，空虚无果、无利无义、无味无益。”由彼于断谓无胜利，便生厌患诽谤毁呰，如是亦名于断遮止。 说一切有部集异门足论卷第二 大正藏第 26 册 No. 1536 阿毗达磨集异门足论 阿毗达磨集异门足论卷第三 尊者舍利子说 三藏法师玄奘奉 诏译 现代汉语译本 满足，或者仅仅获得神境智证通（Abhijñā，超自然能力，包括神足通）、天耳智证通（ দিব্যশ্রোত্র, দিব্যকর্ণ, 超人的听觉能力）、他心智证通（ পরচিত্ত-জ্ঞান, 他心通，读取他人思想的能力）、宿住随念智证通（ পূর্বনিবাসানুস্মৃতি-জ্ঞান, 宿命通，回忆前世的能力）、死生智证通（ চ্যুতূপপাদ-জ্ঞান, 天眼通，看见众生死后往生何处的能力）便感到满足，这些被称为对善的满足。对善不满足的人，比如有一类人不仅仅因为获得少许戒律就感到满足，（省略中间部分）乃至不仅仅因为获得死生智证通就感到满足。他们这样想：‘我修习各种善行，直到证得阿罗汉果（Arhat，佛教修行者达到的最高境界）之前，在这期间我终究不会满足。’这被称为对善的不满足。对于断的无遮止是什么意思呢？回答：对于断的遮止，比如有一类人为了断除不善法、为了圆满善法，勇猛精进、炽热地爱乐、勤奋地修习不停止，这样想：‘怎样才能让我迅速证得如理的善法呢？’他们在这样勇猛精进、炽热地爱乐、勤奋地修习时，未能证得如理的善法，便这样想：‘我所修的断，空虚无果、无利无义、无味无益。’由于他们认为断没有胜利，便产生厌恶、诽谤、毁坏，这被称为对于断的遮止。又有一类人为了断除不善法、为了圆满善法，勇猛精进、炽热地爱乐、勤奋地修习不停止，这样想：‘怎样才能让我迅速证得如理的善法呢？’他们在这样勇猛精进、炽热地爱乐、勤奋地修习时，未能证得如理的善法，或者即使证得了也不了解，便这样想：‘我所修的断，空虚无果、无利无义、无味无益。’由于他们认为断没有胜利，便产生厌恶、诽谤、毁坏，这也被称为对于断的遮止。 《说一切有部集异门足论》卷第二 大正藏第26册 No. 1536 《阿毗达磨集异门足论》 《阿毗达磨集异门足论》卷第三 尊者舍利子说 三藏法师玄奘奉 诏译
English
English version Contentment, or only obtaining the Abhijñā (supernatural powers, including the power of magical locomotion), the দিব্যশ্রোত্র, দিব্যকর্ণ (divya-shrotra, divya-karna, divine hearing), পরচিত্ত-জ্ঞান (parachitta-jnana, telepathy, the ability to read the minds of others), the পূর্বনিবাসানুস্মৃতি-জ্ঞান (purvanivasanusmriti-jnana, knowledge of former abodes, the ability to recall past lives), and the চ্যুতূপপাদ-জ্ঞান (chyutopapada-jnana, divine eye, the ability to see where beings are reborn after death), and then becoming content, these are called contentment with the good. Those who are not content with the good, such as those who are not content with obtaining only a few precepts, (omitting the middle part) and even those who are not content with obtaining only the knowledge of death and rebirth. They think: 'I cultivate all kinds of good deeds, and until I attain the Arhat (the highest state attained by Buddhist practitioners) fruit, I will never be content during this time.' This is called not being content with the good. What is meant by non-cessation of abandonment? The answer is: cessation of abandonment, such as those who, in order to abandon unwholesome dharmas and to perfect wholesome dharmas, are courageous, diligent, ardent, loving, and constantly cultivate without ceasing, thinking: 'How can I quickly attain the wholesome dharmas as they should be?' When they are courageous, diligent, ardent, loving, and constantly cultivate in this way, they fail to attain the wholesome dharmas as they should be, and then they think: 'My cultivation of abandonment is empty, fruitless, unprofitable, meaningless, tasteless, and useless.' Because they think that abandonment has no victory, they become disgusted, slander, and destroy it, which is called cessation of abandonment. Furthermore, there are those who, in order to abandon unwholesome dharmas and to perfect wholesome dharmas, are courageous, diligent, ardent, loving, and constantly cultivate without ceasing, thinking: 'How can I quickly attain the wholesome dharmas as they should be?' When they are courageous, diligent, ardent, loving, and constantly cultivate in this way, they fail to attain the wholesome dharmas as they should be, or even if they attain them, they do not understand them, and then they think: 'My cultivation of abandonment is empty, fruitless, unprofitable, meaningless, tasteless, and useless.' Because they think that abandonment has no victory, they become disgusted, slander, and destroy it, which is also called cessation of abandonment. 《Abhidharma Sangiti-paryaya-pada Sastra》 Volume 2 Taisho Tripitaka Volume 26 No. 1536 《Abhidharma Sangiti-paryaya-pada Sastra》 《Abhidharma Sangiti-paryaya-pada Sastra》 Volume 3 Said by Venerable Sariputra Translated by the Tripiṭaka Master Xuanzang under Imperial Order -------------------------------------------------------------------------------- 二法品第三之余
Chinese
于断不遮止者，如有一类为断不善法、为圆满善法，勇猛精进炽然爱乐勤修不息，作是念言：“云何令我速疾证得如理善法？”彼于如是勇猛精进炽然爱乐勤修习时，未能证得如理善法，便作是念：“如世尊说，无处无容善男子等勤修正行而不证得如理善法。由我所修正行未满，是故未证如理善法。我所修断定应不空不虚、有果有利、有义有味有益。”由彼于断知有胜利，不生厌患诽谤毁呰，是名于断不遮止。复有一类为断不善法、为圆满善法，勇猛精进炽然爱乐勤修不息，作是念言：“云何令我速疾证得如理善法？”彼于如是勇猛精进炽然爱乐勤修习时，未能证得如理善法，或虽证得而不了知，便作是念：“如世尊说，无处无容善男子等勤修正行而不证得如理善法。由我所修正行未满，是故未证如理善法。我所修断定应不空不虚、有果有利、有义有味有益。”由彼于断知有胜利，不生厌患诽谤毁呰，是名于断不遮止。复有一类为断不善法、为圆满善法，勇猛精进炽然爱乐勤修不息，作是念言：“云何令我速疾证得如理善法？”彼于如是勇猛精进炽然爱乐勤修习时，遂能证得如理善法，便作是念：“我所修断决定不空不虚、有果有利、有义有味有益。”由彼于断知有胜利，不生厌患诽谤毁呰， 现代汉语译本 二法品第三之余 对于断除不加以阻止的情况是这样的：比如有一类人，为了断除不善之法、为了圆满善良之法，勇猛精进、充满热情、喜爱并勤奋地修行而不停止，他们这样想：‘怎样才能让我快速证得符合真理的善良之法呢？’当他们这样勇猛精进、充满热情、喜爱并勤奋地修行时，未能证得符合真理的善良之法，于是他们这样想：‘正如世尊（Śākyamuni，释迦牟尼）所说，没有哪个地方、没有哪种情况下，善男子（kulaputra，指有善根的男子）等勤奋地修正修行而不能证得符合真理的善良之法。这是因为我所修正的修行还未圆满，所以未能证得符合真理的善良之法。我所修的断除必定不会是空洞不实的，一定会有结果、有利益、有意义、有滋味、有益处。’由于他们对于断除知道有胜利，所以不产生厌恶、诽谤、毁坏和轻视，这叫做对于断除不加以阻止。 又有一类人，为了断除不善之法、为了圆满善良之法，勇猛精进、充满热情、喜爱并勤奋地修行而不停止，他们这样想：‘怎样才能让我快速证得符合真理的善良之法呢？’当他们这样勇猛精进、充满热情、喜爱并勤奋地修行时，未能证得符合真理的善良之法，或者即使证得了也不了解，于是他们这样想：‘正如世尊（Śākyamuni，释迦牟尼）所说，没有哪个地方、没有哪种情况下，善男子（kulaputra，指有善根的男子）等勤奋地修正修行而不能证得符合真理的善良之法。这是因为我所修正的修行还未圆满，所以未能证得符合真理的善良之法。我所修的断除必定不会是空洞不实的，一定会有结果、有利益、有意义、有滋味、有益处。’由于他们对于断除知道有胜利，所以不产生厌恶、诽谤、毁坏和轻视，这叫做对于断除不加以阻止。 又有一类人，为了断除不善之法、为了圆满善良之法，勇猛精进、充满热情、喜爱并勤奋地修行而不停止，他们这样想：‘怎样才能让我快速证得符合真理的善良之法呢？’当他们这样勇猛精进、充满热情、喜爱并勤奋地修行时，最终能够证得符合真理的善良之法，于是他们这样想：‘我所修的断除决定不会是空洞不实的，一定会有结果、有利益、有意义、有滋味、有益处。’由于他们对于断除知道有胜利，所以不产生厌恶、诽谤、毁坏和轻视。