English
English version: Question: What is the 'future basis of speech'? How does one rely on the future to speak of the 'future basis of speech'? Answer: Those 'samskaras' (conditioned phenomena) that have not yet arisen, have not yet co-arisen, have not yet come into being, have not yet co-come into being, have not yet turned, have not yet manifested turning, have not yet gathered, have not yet appeared, encompassed by the nature of the future, the category of the future, the world of the future, this is called the 'future'. Based on such future 'samskaras', the language, chants, commentaries, calls, proclamations, displays, teachings, paths of speech, sounds of speech, actions of speech, expressions of speech that arise, this is called 'speech'. The aforementioned future 'samskaras' are also called the 'basis'. This speech is caused by the fundamental eye-path dependent origination, uninterruptedly induced, able to act as a cause of birth, gathering, and co-arising, because it relies on future actions to give rise to discourse and speech, therefore future 'samskaras' are called the 'future basis of speech'. What is the 'present basis of speech'? How does one rely on the present to speak of the 'present basis of speech'? Answer: Those 'samskaras' that have already arisen, have already co-arisen, have already come into being, have already co-come into being, have already turned, have already manifested turning, gathered and appeared, abiding but not yet passed away, not yet exhausted and ceased, not yet separated and changed, harmoniously present, encompassed by the nature of the present, the category of the present, the world of the present, this is called the 'present'. Based on such present 'samskaras', the language, chants, commentaries, calls, proclamations, displays, teachings, paths of speech, sounds of speech, actions of speech, expressions of speech that arise, this is called 'speech'. The aforementioned present 'samskaras' are also called the 'basis'. This speech is caused by the fundamental eye-path dependent origination, uninterruptedly induced, able to act as a cause of birth, gathering, and co-arising, because it relies on present actions to give rise to various speeches, therefore present 'samskaras' are called the 'present basis of speech'. There is no fourth or fifth basis, this is spoken with regard to 'conditioned phenomena' (Samskrta dharmas), meaning that there are only three types of conditioned phenomena (past, present, future), and it is impossible to obtain a fourth or fifth. Some say that this 'basis' is spoken with regard to all 'dharmas' (phenomena), because 'unconditioned phenomena' (Asamskrta dharmas) are included within the present basis of speech, therefore it is impossible to obtain a fourth or fifth. As the World Honored One said: ‘Sentient beings who delight in speech and thought, always abide relying on speech and thought. Not yet fully understanding speech and thought, they will proceed in the cycle of birth and death without end. If they fully understand speech and thought, they will not speak to others, Nor will they delight in others speaking to them, always rejoicing in cultivating 'dhyana' (meditative absorption). Tranquil, steadfast, diligent, and energetic, seeing the end of the cycle of birth and death, Subduing all afflictions.’ -------------------------------------------------------------------------------- 魔军， 至生死彼岸。”
Chinese
三色处者，谓有三处摄一切色。何等为三？一者有色有见有对；二者有色无见有对；三者有色无见无对。云何有见有对色？答：一处。云何无见有对色？答：九处。云何无见无对色？答：一处少分。 三行者，谓身行、语行、意行。身行云何？答：身亦名身行、身业亦名身行、入息出息亦名身行，于此义中意说入息出息身行。所以者何？入息者呼吸外风令入身内，出息者引发内风令出身外，由此势力令身动转通畅安隐，故入出息说为身行。语行云何？答：语亦名语行、语业亦名语行、寻伺亦名语行，于此义中意说寻伺语行。所以者何？要寻伺已能发语言，非无寻伺，是故寻伺说为语行。意行云何？答：意亦名意行、意业亦名意行、想思亦名意行，于此义中意说想思意行。所以者何？以想及思是心所法，依止于心、系属于心，依心而转、扶助于心，是故想思说为意行。 三心者，一漏疮喻心；二电光喻心；三金刚喻心。漏疮喻心云何？答：如世尊说：苾刍当知，世有一类补特伽罗，禀性暴恶言喜粗犷，少有触恼便多愤恚，结怨佷㑦语言凶勃。如恶漏疮才被物触，便多流出脓血不止。彼心亦尔，少遇违缘，即便愤恚怨恨不息。问：何故彼心名漏疮喻？答：彼心意识暂触违缘 现代汉语译本： ‘魔军，到达生死彼岸。’ 三色处，是指有三种处所包含一切色。哪三种呢？第一种是有色有见有对；第二种是有色无见有对；第三种是有色无见无对。什么是有见有对色？答：一个处所。什么是无见有对色？答：九个处所。什么是无见无对色？答：一个处所的小部分。 三行，是指身行、语行、意行。身行是什么？答：身体也称为身行，身业也称为身行，入息出息也称为身行，在这个意义中，指的是入息出息是身行。为什么呢？入息是呼吸外面的风进入身体内部，出息是引导身体内部的风出去，通过这种力量使身体动转通畅安稳，所以说入息出息是身行。语行是什么？答：语言也称为语行，语业也称为语行，寻伺也称为语行，在这个意义中，指的是寻伺是语行。为什么呢？要经过寻伺才能发出语言，没有寻伺就不能发出语言，所以说寻伺是语行。意行是什么？答：意念也称为意行，意业也称为意行，想思也称为意行，在这个意义中，指的是想思是意行。为什么呢？因为想和思是心所法，依止于心、系属于心，依心而运转、扶助于心，所以说想思是意行。 三种心，第一种是漏疮喻心；第二种是电光喻心；第三种是金刚喻心。漏疮喻心是什么？答：就像世尊所说：‘比丘(bhiksu)，你们应当知道，世上有一类补特伽罗(pudgala)，天性暴躁恶劣，言语粗鲁，稍微受到触犯恼怒就非常愤恨恼怒，结下怨恨，言语凶狠。就像恶漏疮稍微被东西触碰，就会流出很多脓血止不住。’他们的心也是这样，稍微遇到不如意的事情，就会愤恨恼怒，怨恨不止。问：为什么这种心叫做漏疮喻？答：因为他们的心意识稍微接触到不如意的事情
English
English version: ‘The army of Mara (demon), to the other shore of birth and death.’ The three sense-fields of color refer to three places that encompass all colors. What are the three? The first is visible, tangible color; the second is invisible, tangible color; and the third is invisible, intangible color. What is visible, tangible color? Answer: One place. What is invisible, tangible color? Answer: Nine places. What is invisible, intangible color? Answer: A small part of one place. The three actions refer to bodily action, verbal action, and mental action. What is bodily action? Answer: The body is also called bodily action, physical karma is also called bodily action, and inhalation and exhalation are also called bodily action. In this context, it refers to inhalation and exhalation as bodily action. Why? Inhalation is breathing external air into the body, and exhalation is guiding internal air out of the body. Through this force, the body moves, circulates, and is at peace. Therefore, inhalation and exhalation are said to be bodily action. What is verbal action? Answer: Speech is also called verbal action, verbal karma is also called verbal action, and initial and sustained thought (seeking and examining) are also called verbal action. In this context, it refers to initial and sustained thought as verbal action. Why? Language can only be expressed after initial and sustained thought; it cannot be expressed without initial and sustained thought. Therefore, initial and sustained thought are said to be verbal action. What is mental action? Answer: The mind is also called mental action, mental karma is also called mental action, and ideation and volition are also called mental action. In this context, it refers to ideation and volition as mental action. Why? Because ideation and volition are mental factors, they rely on the mind, are connected to the mind, revolve around the mind, and support the mind. Therefore, ideation and volition are said to be mental action. The three types of minds are: first, the mind likened to a festering sore; second, the mind likened to lightning; and third, the mind likened to a diamond. What is the mind likened to a festering sore? Answer: As the World-Honored One (Buddha) said: ‘Bhikkhus (monks), you should know that there is a type of pudgala (person) in the world who is by nature violent and speaks harshly, and becomes very angry with even slight provocation, harboring resentment and speaking fiercely. Like a festering sore that, when touched, immediately discharges pus and blood without stopping.’ Their minds are also like this; when they encounter unfavorable circumstances, they immediately become angry and resentful without ceasing. Question: Why is this mind called a festering sore? Answer: Because their mind and consciousness, upon briefly encountering unfavorable circumstances, --------------------------------------------------------------------------------
Chinese
，便速发生种种秽恶，是故名曰漏疮喻心。 说一切有部集异门足论卷第三 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四 尊者舍利子说 三藏法师玄奘奉 诏译 三法品第四之二 电光喻心云何？答：如世尊说：苾刍当知，世有一类补特伽罗，居阿练若或居树下或住空闲，精勤修习多修习故，证得如是寂静心定，依是定心能永断五顺下分结得不还果，受上化生即住上界，得般涅槃不复还来生于欲界。如过夏分至秋初时，从大云台电光发已，暂现色像速还隐没。如是一类补特伽罗，居阿练若乃至广说，彼所得心名电光喻。问：何故彼心名电光喻？答：彼心意识证不还果，暂能照了速还隐没，是故名曰电光喻心。金刚喻心云何？答：如世尊说：苾刍当知，世有一类补特伽罗，居阿练若或居树下或住空闲，精勤修习多修习故，证得如是寂静心定，依是定心能尽诸漏，证得无漏心慧解脱，于现法中以胜通慧自证觉受圆满功德，谓自证知我生已尽、梵行已立、所作已办、不受后有。譬如金刚，无有少物而不能断或穿或破，所谓若铁若牙若贝、若角若珠若玉石等。如是一类补特伽罗，居阿练若乃至广说，彼所得心名金刚喻。问：何故彼心 现代汉语译本： ，于是迅速产生各种污秽丑恶之物，因此称为漏疮喻心（比喻心像漏疮一样容易受到污染）。 《说一切有部集异门足论》卷第三 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》卷第四 尊者舍利子（Śāriputra）说 三藏法师玄奘（Xuánzàng）奉 诏译 三法品第四之二 电光喻心（比喻心像电光一样短暂）是什么？答：如世尊（Buddha）所说：‘苾刍（bhikṣu，比丘）当知，世上有一类补特伽罗（pudgala，人），居住在阿练若（araṇya，寂静处）或树下或空闲处，精勤修习，因为多次修习的缘故，证得如此寂静的心定，依靠这种定心能够永远断除五顺下分结（pañcāvarabhāgīya-saṃyojana，导致众生流转于欲界的五种烦恼）而得到不还果（anāgāmin，不再返回欲界的果位），受上化生（upapāduka，于色界或无色界直接化生）即住在上界，得般涅槃（parinirvāṇa，完全的涅槃）不再返回欲界。就像过了夏季到了秋季初时，从大的云层中电光发出之后，短暂地显现色像，迅速地又隐没。像这样一类补特伽罗，居住在阿练若乃至广说，他们所得到的心称为电光喻。’问：为什么他们的心称为电光喻？答：他们的心意识证得不还果，暂时能够照亮，迅速地又隐没，因此称为电光喻心。 金刚喻心（比喻心像金刚一样坚不可摧）是什么？答：如世尊所说：‘苾刍当知，世上有一类补特伽罗，居住在阿练若或树下或空闲处，精勤修习，因为多次修习的缘故，证得如此寂静的心定，依靠这种定心能够断尽诸漏（āsava，烦恼），证得无漏心慧解脱（anāsava-ceto-vimutti-paññā-vimutti，没有烦恼的心解脱和智慧解脱），在现世中以殊胜的通慧（abhijñā，神通）亲自证悟觉受圆满的功德，即亲自证知我生已经穷尽、梵行已经建立、所作已经办完、不再受后有（punarbhava，未来的生命）。譬如金刚，没有任何东西不能够被它斩断或穿透或破坏，所谓无论是铁、牙、贝、角、珠、玉石等。像这样一类补特伽罗，居住在阿练若乃至广说，他们所得到的心称为金刚喻。’问：为什么他们的心