English
English version: ‘Those who do not cultivate antidotes will fall into hell.’ The three excellent conducts refer to excellent bodily conduct, excellent verbal conduct, and excellent mental conduct. What is excellent bodily conduct? Answer: Abstaining from killing, abstaining from taking what is not given, and abstaining from sexual misconduct. Furthermore, abstaining from killing, abstaining from taking what is not given, and abstaining from non-celibate conduct. Furthermore, all bodily actions of those with learning, all bodily actions of those without learning, and all virtuous bodily actions of those who are neither with nor without learning, are collectively called excellent bodily conduct. What is excellent verbal conduct? Answer: Abstaining from false speech, abstaining from divisive speech, abstaining from harsh speech, and abstaining from frivolous speech. Furthermore, all verbal actions of those with learning, all verbal actions of those without learning, and all virtuous verbal actions of those who are neither with nor without learning, are collectively called excellent verbal conduct. What is excellent mental conduct? Answer: Absence of greed, absence of hatred, and right view. Furthermore, all mental actions of those with learning, all mental actions of those without learning, and all virtuous mental actions of those who are neither with nor without learning, are collectively called excellent mental conduct. As the World-Honored One said: ‘If one cultivates excellent bodily conduct, excellent verbal conduct, and excellent mental conduct, without any other hindering conditions, one will be born in the heavens to enjoy happiness.’ The desire realm (Kāmadhātu), the realm of hatred (dveṣadhātu), the realm of harm (vihiṃsādhātu), and the realm of renunciation (naiṣkramyadhātu), the realm of non-hatred (avyāpādhātu), the realm of non-harm (avihiṃsādhātu), are as explained in the *Abhidharma-skandha-śāstra*. The desire realm (Kāmadhātu), the form realm (Rūpadhātu), and the formless realm (Arūpadhātu) are also as explained in the *Abhidharma-skandha-śāstra*. As the World-Honored One said: ‘Those who can fully understand the desire realm (Kāmadhātu), the form realm (Rūpadhātu), and the formless realm (Arūpadhātu), transcending all dependencies, will touch the nirvana with no remainder (nirupadhisesa-nirvana). Realizing the realm of nectar (amrta-dhatu) through the body, which is without outflows and inconceivable, the World-Honored One taught Nirvana (Nirvana) for the benefit of sentient beings.’ The form realm (Rūpadhātu), the formless realm (Arūpadhātu), and the cessation realm (nirodha-dhatu), are also as explained in the *Abhidharma-skandha-śāstra*. As the World-Honored One said: ‘Sentient beings dwelling in the form realm (Rūpadhātu), and those dwelling in the formless realm (Arūpadhātu), because they do not realize cessation (nirodha), are destined to go to future existence. If one fully understands the form realm (Rūpadhātu), and does not dwell in the formless realm (Arūpadhātu), moving towards ultimate cessation (nirodha), one will ultimately be liberated from birth and death.’ The second summary verse says: Two, three, ten dharmas, worldly words, bases, conduct, mind -------------------------------------------------------------------------------- 数趣上座， 聚举不护三。
Chinese
有三世、三言依、三色处、三行、三心、三补特伽罗、三上座、三聚、三举罪事、三不护。 三世者，谓过去世、未来世、现在世。过去世云何？答：诸行已起已等起、已生已等生、已转已现转、已聚集已出现，落谢过去尽灭离变，过去性、过去类、过去世摄，是谓过去世。未来世云何？答：诸行未已起未已等起、未已生未已等生、未已转未已现转、未聚集未出现，未来性、未来类、未来世摄，是谓未来世。现在世云何？答：诸行已起已等起、已生已等生、已转已现转、聚集出现，住未已谢、未已尽灭、未已离变和合现前，现在性、现在类、现在世摄，是谓现在世。问：世是何义？答：世是显示诸行增语。 三言依者，谓过去言依、未来言依、现在言依。过去言依者云何？过去云何言、云何依而说过去言依耶？答：诸行已起已等起、已生已等生、已转已现转、已聚集已出现，落谢过去尽灭离变，过去性、过去类、过去世摄，是谓过去。即依如是过去诸行，所起语言唱词评论、呼召宣说显示教诲、语路语音语业语表，是谓言。即前所说过去诸行亦名为依。是言因本眼路缘起无间引发，能作生缘集等起故、依过去行起诸言说故，过去诸行名过去言依。未来言依者云何？未 现代汉语译本： 数趣上座（Samkhya school elder），聚会时列举三种不被守护的事物。 有三世（three times）、三种言语依据（three verbal supports）、三种色处（three color locations）、三种行为（three actions）、三种心（three minds）、三种补特伽罗（three individuals, Pudgala）、三种上座（three elders）、三种聚会（three assemblies）、三种举罪之事（three accusations）、三种不守护（three non-guardings）。 三世是指过去世、未来世、现在世。什么是过去世？答：诸行（all phenomena）已经生起、已经共同生起、已经产生、已经共同产生、已经转变、已经显现转变、已经聚集、已经出现，衰落消逝，过去，穷尽，灭亡，分离，变化，被过去的性质、过去的类别、过去世所包含，这叫做过去世。什么是未来世？答：诸行尚未生起、尚未共同生起、尚未产生、尚未共同产生、尚未转变、尚未显现转变、尚未聚集、尚未出现，被未来的性质、未来的类别、未来世所包含，这叫做未来世。什么是现在世？答：诸行已经生起、已经共同生起、已经产生、已经共同产生、已经转变、已经显现转变、已经聚集、已经出现，存在但尚未消逝、尚未穷尽灭亡、尚未分离变化，和合显现于当前，被现在的性质、现在的类别、现在世所包含，这叫做现在世。问：‘世’是什么意思？答：‘世’是显示诸行的一种增语。 三种言语依据是指过去言语依据、未来言语依据、现在言语依据。什么是过去言语依据？过去如何言说、如何依据而说过去言语依据呢？答：诸行已经生起、已经共同生起、已经产生、已经共同产生、已经转变、已经显现转变、已经聚集、已经出现，衰落消逝，过去，穷尽，灭亡，分离，变化，被过去的性质、过去的类别、过去世所包含，这叫做过去。依据像这样的过去诸行，所产生的语言、唱词、评论、呼召、宣说、显示、教诲、语路、语音、语业、语表，这叫做‘言’。前面所说的过去诸行也叫做‘依’。这些言语是因、根本、眼路、缘起、无间引发，能够作为生缘、集等起，因为依据过去的行为而产生各种言说，所以过去诸行被称为过去言语依据。什么是未来言语依据？未
English
English version: The Samkhya school elder, in an assembly, enumerated three things that are not guarded. There are three times (three ages), three verbal supports, three color locations, three actions, three minds, three individuals (Pudgala), three elders, three assemblies, three accusations, and three non-guardings. The three times are the past, future, and present. What is the past? Answer: All phenomena (all phenomena) that have already arisen, already co-arisen, already come into being, already co-come into being, already transformed, already manifested transformation, already gathered, already appeared, declined and vanished, past, exhausted, perished, separated, changed, contained by the nature of the past, the category of the past, the past time, this is called the past. What is the future? Answer: All phenomena that have not yet arisen, not yet co-arisen, not yet come into being, not yet co-come into being, not yet transformed, not yet manifested transformation, not yet gathered, not yet appeared, contained by the nature of the future, the category of the future, the future time, this is called the future. What is the present? Answer: All phenomena that have already arisen, already co-arisen, already come into being, already co-come into being, already transformed, already manifested transformation, already gathered, already appeared, existing but not yet vanished, not yet exhausted and perished, not yet separated and changed, harmoniously appearing in the present, contained by the nature of the present, the category of the present, the present time, this is called the present. Question: What does 'time' mean? Answer: 'Time' is an augmentative word that shows all phenomena. The three verbal supports are the past verbal support, the future verbal support, and the present verbal support. What is the past verbal support? How does one speak in the past, and how does one rely on it to speak of the past verbal support? Answer: All phenomena that have already arisen, already co-arisen, already come into being, already co-come into being, already transformed, already manifested transformation, already gathered, already appeared, declined and vanished, past, exhausted, perished, separated, changed, contained by the nature of the past, the category of the past, the past time, this is called the past. Based on such past phenomena, the language, chants, comments, calls, declarations, displays, teachings, speech paths, speech sounds, speech actions, and speech expressions that arise, this is called 'speech'. The past phenomena mentioned earlier are also called 'reliance'. These speeches are the cause, root, eye path, dependent origination, uninterrupted arising, able to serve as the cause of birth, accumulation, and co-arising, because various speeches arise based on past actions, so past phenomena are called the past verbal support. What is the future verbal support? Not --------------------------------------------------------------------------------
Chinese
来云何言、云何依而说未来言依耶？答：诸行未已起未已等起、未已生未已等生、未已转未已现转、未聚集未出现，未来性、未来类、未来世摄，是谓未来。即依如是未来诸行，所起语言唱词评论、呼召宣说显示教诲、语路语音语业语表，是谓言。即前所说未来诸行亦名为依。是言因本眼路缘起无间引发，能作生缘集等起故、依未来行起论言说故，未来诸行名未来言依。现在言依者，云何现在、云何言、云何依而说现在言依耶？答：诸行已起已等起、已生已等生、已转已现转，聚集出现，住未已谢未已尽灭、未已离变，和合现前，现在性、现在类、现在世摄，是谓现在。即依如是现在诸行，所起语言唱词评论、呼召宣说显示教诲、语路语音语业语表，是谓言。即前所说现在诸行亦名为依。是言因本眼路缘起无间引发，能作生缘集等起故、依现在行起诸言说故，现在诸行名现在言依。无第四第五者依有为说，谓有为法唯有三种，更无第四第五可得。有说此依一切法说，诸无为法即是现在言依摄故，更无第四第五可得。如世尊说： “乐言想有情， 恒依言想住， 未遍知言想， 趣生死无穷。 若遍知言想， 于他无所说， 亦不乐他说， 常欣修静虑。 寂定勤精进， 见生死尽边， 摧伏诸 现代汉语译本： 问：什么是未来言依？如何依据未来而说未来言依呢？ 答：诸行（Samskara，指一切有为法）尚未生起、尚未共同生起，尚未产生、尚未共同产生，尚未运转、尚未显现运转，尚未聚集、尚未出现，被未来性、未来类、未来世所包含，这叫做未来。依据这些未来的诸行，所产生的语言、唱词、评论、呼唤、宣说、显示、教诲、语路、语音、语业、语表，这叫做言。前面所说的未来诸行也叫做依。这些言语是因于根本的眼路缘起无间引发，能够作为生缘、聚集、共同生起的原因，因为是依据未来的行而生起论述言说，所以未来的诸行被称为未来言依。 现在言依是什么？如何依据现在而说现在言依呢？ 答：诸行已经生起、已经共同生起，已经产生、已经共同产生，已经运转、已经显现运转，聚集出现，停住但尚未消逝、尚未穷尽灭亡、尚未分离变异，和合显现于前，被现在性、现在类、现在世所包含，这叫做现在。依据这些现在的诸行，所产生的语言、唱词、评论、呼唤、宣说、显示、教诲、语路、语音、语业、语表，这叫做言。前面所说的现在诸行也叫做依。这些言语是因于根本的眼路缘起无间引发，能够作为生缘、聚集、共同生起的原因，因为是依据现在的行而生起各种言说，所以现在的诸行被称为现在言依。 没有第四种、第五种依，这是就‘有为’（conditioned phenomena）而说的，意思是说有为法只有三种（过去、现在、未来），不可能有第四种、第五种。有人说这种‘依’是就一切法而说的，因为诸‘无为法’（unconditioned phenomena）包含在现在言依之中，所以不可能有第四种、第五种。 正如世尊所说： ‘乐于言语思想的有情（sentient beings），总是依赖言语思想而住。 尚未完全了解言语思想，就会在生死轮回中无有穷尽。 如果完全了解言语思想，就不会对他人有所说， 也不会喜欢他人对自己说，常常欣喜于修习禅定。 寂静、坚定、勤奋精进，见到生死轮回的尽头， 摧伏各种烦恼。’