English
English version: The pure manifestation of the unlearned (arhat's) mental karma (manas-karma), is collectively called the pure manifestation of mental karma. In this context, it refers to the pure manifestation of mental karma of the Tathagata (Tathagata, Buddha) who is beyond learning, and all virtuous pure manifestations of mental karma that are neither of the learned nor unlearned. The Tathagata possesses and perfectly accomplishes such pure manifestations of mental karma, hence it is said that the Tathagata possesses all pure manifestations of mental karma. How can we understand that the Tathagata has no impure manifestations of mental karma? Answer: Impure manifestations of mental karma refer to greed (lobha), hatred (dvesha), and wrong views (mithya-drishti). Furthermore, all unwholesome mental karma, all mental karma led by irrationality, and all mental karma that obstructs samadhi (meditative concentration), are collectively called impure manifestations of mental karma. The Tathagata has already severed and completely understood these impure manifestations of mental karma, just like cutting off the roots of grass and the head of a palmyra tree, so that they will never arise again in the future. Therefore, the Tathagata has nothing to hide, conceal, cover up, or protect, and does not need to worry about others seeing these defiled mental karmas, hence it is said that the Tathagata has no impure manifestations of mental karma. The third verse says: Three threes are nine, namely three loves, outflows, and seekings, as well as three existences, darknesses, fears, sensations, sufferings, and types of pride. There are three loves, three outflows, three seekings, three existences, three darknesses, three fears, three sensations, three types of suffering, and three types of pride. The three loves are: 1. Desire-love (kama-tanha, craving for sensual pleasures); 2. Form-love (rupa-tanha, craving for existence in the Form Realm); 3. Formless-love (arupa-tanha, craving for existence in the Formless Realm). What is desire-love? Answer: All forms of greed and attachment among various desires, clinging, hoarding, protecting, indulging, and being attached with love, this is called desire-love. Furthermore, all forms of greed and attachment among the eighteen elements (dasa-dhatu), twelve sense bases (dvadasha-ayatana), and five aggregates (pancha-skandha) of phenomena pertaining to the Desire Realm, clinging, hoarding, protecting, indulging, and being attached with love, this is called desire-love. Furthermore, from the Avici Great Hell at the bottom to the Paranirmita-vasavartin Heaven (Paranirmita-vasavartin, the sixth heaven of the Desire Realm) at the top, all forms of greed and attachment among the phenomena of form, sensation, perception, mental formations, and consciousness contained within this range, clinging, hoarding, protecting, indulging, and being attached with love, this is called desire-love. What is form-love? Answer: All forms of greed and attachment among various forms, clinging, hoarding, protecting, indulging, and being attached with love, this is called form-love. Furthermore, all forms of greed and attachment among the fourteen elements, ten sense bases, and five aggregates of phenomena pertaining to the Form Realm, clinging, hoarding, protecting, indulging --------------------------------------------------------------------------------
Chinese
爱染，是谓色爱。复次下从梵众天、上至色究竟天，于此所摄色受想行识诸法中诸贪等贪，执藏防护耽着爱染，是谓色爱。无色爱云何？答：于无色中诸贪等贪，执藏防护耽着爱染，是谓无色爱。复次于无色界系三界二处四蕴诸法中诸贪等贪，执藏防护耽着爱染，是谓无色爱。复次如欲色界决定处所上下差别不相杂乱，无色界中无如是事。然可依定、依生胜劣说有下上，谓下从空无边处天、上至非想非非想处天，于此所摄受想行识诸法中诸贪等贪，执藏防护耽着爱染，是谓无色爱。如世尊说： “有爱诸士夫， 长世数流转， 数受胎藏苦， 往还诸有中。 断爱诸有情， 瀑流已断故， 无爱润生故， 不流转后有。” 复有三爱，一、欲爱；二、有爱；三、无有爱。欲爱云何？答：于诸欲中诸贪等贪，执藏防护耽着爱染，是谓欲爱。有爱云何？答：色、无色界诸贪等贪，执藏防护耽着爱染，是谓有爱。无有爱云何？答：欣无有者，于无有中诸贪等贪，执藏防护耽着爱染，是谓无有爱。此复如何？如有一类怖畏所逼、怖畏所恼、忧苦所逼、忧苦所恼，苦受触故，作是念言：“云何当令我身死后断坏无有，永绝众病，岂不乐哉。”彼欣无有，于无有中诸贪等贪，执藏防护耽着爱染，是谓无有爱 现代汉语译本 什么是色爱？回答：所谓的色爱，是指对于色界的贪爱。进一步说，从梵众天（Brahmakayika-deva，色界第一天）向下，到色究竟天（Akanistha，色界最高天）向上，在这之间所包含的色、受、想、行、识等诸法中，产生的各种贪婪，执着，保护，耽溺和爱染，就叫做色爱。 什么是无色爱？回答：对于无色界的各种贪婪，执着，保护，耽溺和爱染，就叫做无色爱。进一步说，在不属于色界的三界中的两个地方（指无色界的四处）的四蕴（受、想、行、识）诸法中，产生的各种贪婪，执着，保护，耽溺和爱染，就叫做无色爱。 进一步说，就像欲界中，各个地方的上下差别是确定的，不会混杂错乱一样，在无色界中却没有这样的情况。然而，可以依据禅定的深浅，或者投生的高低来区分上下。从空无边处天（Akasanantyayatana，无色界第一天）向下，到非想非非想处天（Naivasamjnanasamjnayatana，无色界最高天）向上，在这之间所包含的受、想、行、识等诸法中，产生的各种贪婪，执着，保护，耽溺和爱染，就叫做无色爱。正如世尊所说： ‘有爱的那些人，在漫长的世间里流转，无数次承受胎藏的痛苦，在各种有中往来。断除了爱的那些有情，因为瀑流已经被截断，没有了爱来滋润生命，所以不再流转于未来的生命中。’ 还有三种爱，第一种是欲爱，第二种是有爱，第三种是无有爱。什么是欲爱？回答：对于各种欲望产生的各种贪婪，执着，保护，耽溺和爱染，就叫做欲爱。什么是有爱？回答：对于色界和无色界产生的各种贪婪，执着，保护，耽溺和爱染，就叫做有爱。什么是无有爱？回答：那些欣求‘无有’的人，对于‘无有’产生的各种贪婪，执着，保护，耽溺和爱染，就叫做无有爱。这是怎么回事呢？比如，有一类人，因为恐惧所逼迫，因为恐惧所恼乱，因为忧愁痛苦所逼迫，因为忧愁痛苦所恼乱，因为感受到了痛苦，所以这样想：‘如果我死后，身体能够断灭，不再存在，永远摆脱各种疾病，那该有多快乐啊。’他们欣求‘无有’，对于‘无有’产生各种贪婪，执着，保护，耽溺和爱染，就叫做无有爱。
English
English version What is 'rupa-tanha' (色愛, love of form)? The so-called 'rupa-tanha' refers to the love of the realm of form (rupa-dhatu). Furthermore, from the Brahmakayika-deva (梵眾天, the first heaven of the form realm) downwards, up to the Akanistha (色究竟天, the highest heaven of the form realm) upwards, within the dharmas of form, sensation, perception, volition, and consciousness contained therein, the various forms of greed, attachment, protection, indulgence, and love-affection are called 'rupa-tanha'. What is 'arupa-tanha' (無色愛, love of the formless)? The various forms of greed, attachment, protection, indulgence, and love-affection towards the formless realm are called 'arupa-tanha'. Furthermore, within the four aggregates (sensation, perception, volition, and consciousness) of the two places (referring to the four spheres of the formless realm) in the three realms that do not belong to the form realm, the various forms of greed, attachment, protection, indulgence, and love-affection are called 'arupa-tanha'. Furthermore, just as in the desire realm (kama-dhatu), the upper and lower distinctions of each place are definite and not mixed up, there is no such thing in the formless realm. However, one can distinguish between upper and lower based on the depth of samadhi or the height of rebirth. From the Akasanantyayatana (空無邊處天, the first heaven of the formless realm) downwards, up to the Naivasamjnanasamjnayatana (非想非非想處天, the highest heaven of the formless realm) upwards, within the dharmas of sensation, perception, volition, and consciousness contained therein, the various forms of greed, attachment, protection, indulgence, and love-affection are called 'arupa-tanha'. As the World Honored One said: ‘Those who have love, transmigrate through long ages, enduring the suffering of the womb countless times, going back and forth in various existences. Those sentient beings who have cut off love, because the torrent has been cut off, and there is no love to nourish life, no longer transmigrate in future existences.’ There are also three kinds of love: first, 'kama-tanha' (欲愛, love of desire); second, 'bhava-tanha' (有愛, love of existence); and third, 'vibhava-tanha' (無有愛, love of non-existence). What is 'kama-tanha'? The various forms of greed, attachment, protection, indulgence, and love-affection towards various desires are called 'kama-tanha'. What is 'bhava-tanha'? The various forms of greed, attachment, protection, indulgence, and love-affection towards the form and formless realms are called 'bhava-tanha'. What is 'vibhava-tanha'? Those who seek 'non-existence', the various forms of greed, attachment, protection, indulgence, and love-affection towards 'non-existence' are called 'vibhava-tanha'. How is this so? For example, there are those who are compelled by fear, troubled by fear, compelled by sorrow and suffering, troubled by sorrow and suffering, and because they have experienced suffering, they think: ‘If after my death, my body could be destroyed and cease to exist, and I could be forever free from all diseases, how happy would that be.’ They seek 'non-existence', and the various forms of greed, attachment, protection, indulgence, and love-affection towards 'non-existence' are called 'vibhava-tanha'. -------------------------------------------------------------------------------- 。如世尊说： “爱所执有情， 心贪有无有， 魔轭所轭故， 身常不安乐。 流转诸有中， 生已归老死， 如犊子爱乳， 随母尝不离。”
Chinese
三漏者，一、欲漏；二、有漏；三、无明漏。欲漏云何？答：除欲界系无明，诸余欲界系结缚随眠随烦恼缠，是谓欲漏。有漏云何？答：除色、无色界系无明，诸余色无色界系结缚随眠随烦恼缠，是谓有漏。无明漏云何？答：三界无智，是谓无明漏。如世尊说： “若苾刍已断， 欲有无明漏， 诸漏永尽故， 无影般涅槃。” 三求者，一、欲求；二、有求；三、梵行求。欲求云何？答：住欲有者，于欲界法未得，为得诸求，随求、平等随求、悕求欣求、思求勤求，是谓欲求。有求云何？答：住色无色有者，于色无色界法未得，为得诸求乃至勤求，是谓有求。梵行求云何？答：离二交会说名梵行，八支圣道亦名梵行。于此义中，意说八支圣道梵行。诸有于此八支圣道未得，为得诸求乃至勤求，是谓梵行求。复次欲求者，非求死后当生诸有，然于现在可意色声香味触衣服饮食卧具病缘医药诸资生具未得，为得诸求乃至勤求，是名欲求。有求者，有谓五取蕴。何等为五？谓色取蕴、受取蕴、想取蕴、行取蕴、识取蕴。如有一类作是念言 ：“云何令我得未来世如是类色受想行识？”彼于死后当生诸有，色等五蕴诸求乃至勤求，是名有求。梵行求者，从世第一法趣苦法智忍时，有梵行求非有梵行。所以者何？八支圣道说名梵行。彼于尔时未得未近得、未有未现有。从苦法智忍趣苦法智时，有梵行求亦有梵行。所以者何？八支圣道说名梵行，彼于尔时已得已近得、已有已现有。如是从苦法智趣苦类智忍，从苦类智忍趣苦类智，从苦类智趣集法智忍，从集法智忍趣集法智，从集法智趣集类智忍，从集类智忍趣集类智，从集类智趣灭法智忍，从灭法智忍趣灭法智，从灭法智趣灭类智忍，从灭类智忍趣灭类智，从灭类智趣道法智忍，从道法智忍趣道法智，从道法智趣道类智忍，从道类智忍趣道类智，从道类智趣道类智，或趣所余无漏智时，有梵行求亦有梵行。所以者何？八支圣道说名梵行，彼于尔时已得已近得、已有已现有。复次若世间道，证一来果、不还果时，有梵行求非有梵行。所以者何？八支圣道说名梵行，彼于尔时未得未近得、未有未现有。若无漏道证预流果，或证一来、不还、阿罗汉果时，有梵行求亦有梵行。所以者何？八支圣道说名梵行，彼于尔时已得已近得、已有已现有。如世尊说： “具念定正知， 诸佛真弟子， 正知求圣道， 现代汉语译本：‘如何能使我在未来世获得像这样的色（rūpa，物质）、受（vedanā，感受）、想（saṃjñā，知觉）、行（saṃskāra，意志）、识（vijñāna，意识）五蕴？’对于死后将要投生的各种存在，对色等五蕴的各种追求乃至勤奋追求，这叫做‘有求’。对于梵行（brahmacarya，清净行）的追求，从世第一法（laukikāgradharma，世间最高的善法）趋向苦法智忍（duḥkha-dharma-jñāna-kṣānti，对苦谛的法智之忍）时，有对梵行的追求，但还没有真正的梵行。为什么呢？因为八支圣道（aṣṭāṅga-mārga，八正道）才被称为梵行。他在那个时候还没有得到、还没有接近得到、还没有拥有、还没有显现。从苦法智忍趋向苦法智（duḥkha-dharma-jñāna，对苦谛的法智）时，有对梵行的追求，也有真正的梵行。为什么呢？因为八支圣道才被称为梵行，他在那个时候已经得到、已经接近得到、已经拥有、已经显现。像这样，从苦法智趋向苦类智忍（duḥkha-anvaya-jñāna-kṣānti，对苦谛的类智之忍），从苦类智忍趋向苦类智（duḥkha-anvaya-jñāna，对苦谛的类智），从苦类智趋向集法智忍（samudaya-dharma-jñāna-kṣānti，对集谛的法智之忍），从集法智忍趋向集法智（samudaya-dharma-jñāna，对集谛的法智），从集法智趋向集类智忍（samudaya-anvaya-jñāna-kṣānti，对集谛的类智之忍），从集类智忍趋向集类智（samudaya-anvaya-jñāna，对集谛的类智），从集类智趋向灭法智忍（nirodha-dharma-jñāna-kṣānti，对灭谛的法智之忍），从灭法智忍趋向灭法智（nirodha-dharma-jñāna，对灭谛的法智），从灭法智趋向灭类智忍（nirodha-anvaya-jñāna-kṣānti，对灭谛的类智之忍），从灭类智忍趋向灭类智（nirodha-anvaya-jñāna，对灭谛的类智），从灭类智趋向道法智忍（mārga-dharma-jñāna-kṣānti，对道谛的法智之忍），从道法智忍趋向道法智（mārga-dharma-jñāna，对道谛的法智），从道法智趋向道类智忍（mārga-anvaya-jñāna-kṣānti，对道谛的类智之忍），从道类智忍趋向道类智（mārga-anvaya-jñāna，对道谛的类智），从道类智趋向道类智，或者趋向其余的无漏智（anāsrava-jñāna，没有烦恼的智慧）时，有对梵行的追求，也有真正的梵行。为什么呢？因为八支圣道才被称为梵行，他在那个时候已经得到、已经接近得到、已经拥有、已经显现。再者，如果以世间道（laukika-mārga，世间的修行方法）证得一来果（sakṛdāgāmin，只来欲界一次），不还果（anāgāmin，不再来欲界）时，有对梵行的追求，但还没有真正的梵行。为什么呢？因为八支圣道才被称为梵行，他在那个时候还没有得到、还没有接近得到、还没有拥有、还没有显现。如果以无漏道（anāsrava-mārga，没有烦恼的修行方法）证得预流果（srota-āpanna，进入圣者之流），或者证得一来果、不还果、阿罗汉果（arhat，断尽烦恼的圣者）时，有对梵行的追求，也有真正的梵行。为什么呢？因为八支圣道才被称为梵行，他在那个时候已经得到、已经接近得到、已经拥有、已经显现。正如世尊所说： ‘具念定正知，诸佛真弟子，正知求圣道，’