Chinese
患，广说乃至惶惧毛竖，是谓怖。由死起怖，故名死怖。如世尊说： “诸异生虽能， 厌病老死法， 而不能如实， 厌此所依身。 我能厌此身， 深了知此法， 故不乐久住， 速入无余依。 我观一切种， 无疾少年命， 病老死所坏， 唯出离安隐。 我已勤精进， 通达究竟迹， 虽不习诸欲， 而舍修梵行。” 说一切有部集异门足论卷第四 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五 尊者舍利子说 三藏法师玄奘奉 诏译 三法品第四之三 三受者，一、乐受；二、苦受；三、不苦不乐受。乐受云何？答：顺乐受触所生身乐心乐平等受受所摄，是谓乐受。复次修初、第二、第三静虑时，顺乐受触所生身乐心乐平等受受所摄，是谓乐受。苦受云何？答：顺苦受触所生身苦心苦不平等受受所摄，是谓苦受。不苦不乐受云何？答：顺不苦不乐受触所生身舍心舍非平等非不平等受受所摄，是谓不苦不乐受。如世尊说： “具念定正知， 诸佛真弟子， 能正知诸受， 令贪等不生； 于诸受及道， 俱令渐次灭， 苾刍受尽故， 无影般涅槃。” 三苦性 现代汉语译本： 患，广泛地说乃至惶恐害怕毛发竖立，这叫做怖（bù，恐惧）。由于对死亡产生恐惧，所以称为死怖（sǐ bù，对死亡的恐惧）。正如世尊所说： ‘各种各样的凡夫俗子虽然能够，厌恶疾病衰老死亡的规律，却不能如实地，厌恶这个所依赖的身体。我能够厌恶这个身体，深刻了解这个规律，所以不喜欢长久住世，迅速进入无余涅槃。我观察一切种类，没有疾病的少年生命，最终都会被疾病衰老死亡所摧毁，唯有出离生死轮回才是安稳的。我已经勤奋精进，通达究竟解脱的道路，虽然不习染各种欲望，却舍弃了世俗生活修行清净的梵行。’ 《说一切有部集异门足论》卷第四 《阿毗达磨集异门足论》卷第五 尊者舍利子说 三藏法师玄奘奉诏翻译 三法品第四之三 三受（sān shòu）：一、乐受（lè shòu，快乐的感受）；二、苦受（kǔ shòu，痛苦的感受）；三、不苦不乐受（bù kǔ bù lè shòu，非痛苦非快乐的感受）。乐受是什么？回答：由顺应快乐感受的触所产生的身体快乐、内心快乐以及平等的感受所包含的，这叫做乐受。进一步说，在修习初禅、第二禅、第三禅的时候，由顺应快乐感受的触所产生的身体快乐、内心快乐以及平等的感受所包含的，这叫做乐受。苦受是什么？回答：由顺应痛苦感受的触所产生的身体痛苦、内心痛苦以及不平等的感受所包含的，这叫做苦受。不苦不乐受是什么？回答：由顺应非痛苦非快乐感受的触所产生的身体舍弃、内心舍弃以及非平等非不平等的感受所包含的，这叫做不苦不乐受。正如世尊所说： ‘具备正念、禅定和正知，诸佛真正的弟子，能够正确地了解各种感受，使贪婪等烦恼不产生；对于各种感受以及解脱的道路，都能使其逐渐地灭除，比丘因为各种感受都灭尽的缘故，而进入无影无踪的般涅槃。’ 三苦性
English
English version: Distress, extensively described, even to the point of terror and hair standing on end, this is called fear (bhaya). Because fear arises from death, it is named the fear of death (maraṇa-bhaya). As the World Honored One said: ‘Although various ordinary beings are able to, detest the laws of sickness, old age, and death, they are not able to truly, detest this body upon which they rely. I am able to detest this body, deeply understand this law, therefore I do not delight in dwelling long, and quickly enter nirvana without remainder. I observe all kinds, of youthful lives without disease, ultimately destroyed by sickness, old age, and death, only liberation is peaceful. I have already diligently strived, penetrated the ultimate path, although I do not practice desires, I abandon worldly life and cultivate pure conduct.’ 《Abhidharma-samuccaya-pāda-śāstra》Volume 4 《Abhidharma-samuccaya-pāda-śāstra》Volume 5 Said by Venerable Śāriputra (Śāriputra, one of the two chief disciples of the Buddha) Tripiṭaka Master Xuanzang (Xuanzang, a famous Chinese Buddhist monk and translator) translated by imperial order Chapter Four on the Three Dharmas, Section Three The three feelings (tri-vedanā) are: 1. Pleasant feeling (sukha-vedanā); 2. Painful feeling (duḥkha-vedanā); 3. Neither-pleasant-nor-painful feeling (adukha-asukha-vedanā). What is pleasant feeling? Answer: That which is included in the bodily pleasure, mental pleasure, and equal feeling arising from contact that accords with pleasant feeling, this is called pleasant feeling. Furthermore, when cultivating the first, second, and third dhyānas, that which is included in the bodily pleasure, mental pleasure, and equal feeling arising from contact that accords with pleasant feeling, this is called pleasant feeling. What is painful feeling? Answer: That which is included in the bodily pain, mental pain, and unequal feeling arising from contact that accords with painful feeling, this is called painful feeling. What is neither-pleasant-nor-painful feeling? Answer: That which is included in the bodily equanimity, mental equanimity, and neither equal nor unequal feeling arising from contact that accords with neither-pleasant-nor-painful feeling, this is called neither-pleasant-nor-painful feeling. As the World Honored One said: ‘Possessing mindfulness, samādhi, and right knowledge, the true disciples of all Buddhas, are able to correctly understand all feelings, causing greed and other afflictions not to arise; regarding all feelings and the path, they are able to gradually extinguish them, because the bhikṣu has exhausted all feelings, he enters parinirvana without a trace.’ The nature of the three sufferings --------------------------------------------------------------------------------
Chinese
者，一、苦苦性；二、坏苦性；三、行苦性。苦苦性云何？答：欲界诸行由苦苦故苦。坏苦性云何？答：色界诸行由坏苦故苦。行苦性云何？答：无色界诸行由行苦故苦。复次不可意诸行由苦苦故苦，可意诸行由坏苦故苦，顺舍诸行由行苦故苦。复次若诸苦受、若彼相应法、若彼俱有法，若从彼生，若彼种类不可爱异熟果由苦苦故苦。若诸乐受、若彼相应法、若彼俱有法，若从彼生，若彼种类可爱异熟果由坏苦故苦。若不苦不乐受、若彼相应法、若彼俱有法，若从彼生，若彼种类非可爱非不可爱异熟果由行苦故苦。复次苦苦性云何？答：诸身所有由苦苦故苦。所以者何？依身生起老病死等种种苦故。坏苦性云何？答：如世尊说，可意朋友、可意眷属、可意境界，若变坏时、若遭毁谤𣣋蔑等时，发生愁叹忧苦悲恼，彼于尔时由坏苦故苦。行苦性云何？答：除苦苦性及坏苦性，诸余有漏行由行苦故苦。 三慢类者，一、我胜慢类；二、我等慢类；三、我劣慢类。我胜慢类云何？答：如有一类作是念言：我之种族形色、作业工巧、财位寿量力等，或总或别皆胜于彼，由此起慢、已慢、当慢，心高举、心恃蔑，是谓我胜慢类。我等慢类云何？答：如有一类作是念言：我之种族形色、作业工巧、财位寿量力等，或总或别皆 等于彼，由别因缘而起于慢、已慢、当慢，心高举、心恃蔑，是谓我等慢类。我劣慢类云何？答：如有一类作是念言：我之种族形色、作业工巧、财位寿量力等，或总或别皆劣于彼，由别因缘而起于慢、已慢、当慢，心高举、心恃蔑，是谓我劣慢类。 第四嗢柁南曰： 四三法有十， 谓火福欲乐， 及慧根眼仗， 六一火慧二。 有三火、三福业事、三欲生、三乐生、三慧、三根、三眼、三仗。火慧各二，余六各一。 初三火者，一、贪火；二、瞋火；三、痴火。贪火云何？答：谓于欲境诸贪等贪，执藏防护坚着爱乐，迷闷耽嗜遍耽嗜内缚欲求耽湎，苦集贪类贪生，总名为贪。由此贪爱所蔽伏者，发生种种身热心热身心俱热、身烧心烧身心俱烧、身恼心恼身心俱恼。又由贪爱缠为缘故，长夜领受不可爱不可乐不可欣不可意异熟果，是谓贪火。瞋火云何？答：谓于有情欲为损害，内怀栽杌欲为扰恼，已瞋当瞋现瞋，乐为过患、极为过患，意极忿恚，于诸有情各相违戾欲为过患，已为过患、当为过患、现为过患，总名为瞋。由此瞋恚所蔽伏者，发生种种身热心热身心俱热、身烧心烧身心俱烧、身恼心恼身心俱恼。又由瞋恚缠为缘故，长夜领受不可爱不可乐不可欣不可意异熟果，是谓瞋火。 现代汉语译本 等于彼慢类是怎样的呢？答：如有一类人，因为某些特殊的原因而生起慢心、已经生起慢心、将要生起慢心，内心高傲自大、轻视他人，这就是所谓的等于彼慢类。 我劣慢类是怎样的呢？答：如有一类人这样想：我的种族、外貌、行为、技能、财富地位、寿命长短、力量等等，或者总体上、或者在某个方面不如他人，因为某些特殊的原因而生起慢心、已经生起慢心、将要生起慢心，内心高傲自大、轻视他人，这就是所谓的我劣慢类。 第四个纲要偈说： 四三法有十， 谓火福欲乐， 及慧根眼仗， 六一火慧二。 有三种火、三种福业事、三种欲生、三种乐生、三种智慧、三种根、三种眼、三种依靠。火和智慧各有两种，其余六种各有一种。 最初的三种火，第一是贪火；第二是嗔火；第三是痴火。什么是贪火？答：是指对于各种欲望境界的贪婪等贪，执着收藏、防护、坚固地爱恋、迷恋沉溺、遍布沉溺、内心束缚、欲望需求、耽于酒色，苦的集合、贪的种类、贪的产生，总称为贪。被这种贪爱所蒙蔽的人，会发生种种身体发热、内心发热、身心都发热，身体燃烧、内心燃烧、身心都燃烧，身体烦恼、内心烦恼、身心都烦恼。又因为贪爱缠绕的缘故，长久地领受不可爱、不可乐、不可欣喜、不可意的异熟果报，这就是所谓的贪火。什么是嗔火？答：是指对于有情众生想要加害，内心怀着恶意想要扰乱，已经嗔恨、将要嗔恨、现在嗔恨，喜欢造成过患、极其喜欢造成过患，内心极度忿怒，对于各种有情众生互相违背想要造成过患，已经造成过患、将要造成过患、现在造成过患，总称为嗔。被这种嗔恚所蒙蔽的人，会发生种种身体发热、内心发热、身心都发热，身体燃烧、内心燃烧、身心都燃烧，身体烦恼、内心烦恼、身心都烦恼。又因为嗔恚缠绕的缘故，长久地领受不可爱、不可乐、不可欣喜、不可意的异熟果报，这就是所谓的嗔火。
English
English version 'Equal to them' what kind of conceit is this? Answer: It is like a certain type of person who, due to specific reasons, gives rise to conceit, has already given rise to conceit, or will give rise to conceit, whose mind is haughty and contemptuous. This is what is called 'equal to them' conceit. 'Inferior to them' what kind of conceit is this? Answer: It is like a certain type of person who thinks: 'My lineage, appearance, actions, skills, wealth, status, lifespan, strength, etc., either in general or in some particular aspect, are inferior to them.' Due to specific reasons, they give rise to conceit, have already given rise to conceit, or will give rise to conceit, whose mind is haughty and contemptuous. This is what is called 'inferior to them' conceit. The fourth summary verse says: Four threes have ten, namely fire, merit, desire, pleasure, and wisdom, roots, eyes, reliance, six ones, fire, wisdom, two. There are three fires, three meritorious deeds, three desires for existence, three pleasures of existence, three wisdoms, three roots, three eyes, three reliances. Fire and wisdom each have two, the remaining six each have one. The first three fires are: first, greed-fire; second, hatred-fire; third, delusion-fire. What is greed-fire? Answer: It refers to the various forms of greed and attachment towards desirable objects, holding on to them, protecting them, firmly clinging to them, loving them, being infatuated and addicted to them, being completely addicted to them, being inwardly bound by them, desiring them, indulging in them, the accumulation of suffering, the category of greed, the arising of greed, all of which are collectively called greed. Those who are obscured and overcome by this greed and love experience various kinds of bodily heat, mental heat, and both bodily and mental heat; bodily burning, mental burning, and both bodily and mental burning; bodily affliction, mental affliction, and both bodily and mental affliction. Moreover, due to being bound by greed and attachment, they endure unpleasant, undesirable, unjoyful, and disagreeable results for a long time. This is what is called greed-fire. What is hatred-fire? Answer: It refers to the desire to harm sentient beings, harboring malice inwardly, desiring to disturb them, having already been angry, being about to be angry, being currently angry, delighting in causing harm, extremely delighting in causing harm, being extremely resentful, desiring to cause harm to various sentient beings who are in conflict with each other, having already caused harm, being about to cause harm, currently causing harm, all of which are collectively called hatred. Those who are obscured and overcome by this hatred experience various kinds of bodily heat, mental heat, and both bodily and mental heat; bodily burning, mental burning, and both bodily and mental burning; bodily affliction, mental affliction, and both bodily and mental affliction. Moreover, due to being bound by hatred, they endure unpleasant, undesirable, unjoyful, and disagreeable results for a long time. This is what is called hatred-fire. --------------------------------------------------------------------------------
Chinese
痴火云何？答谓于前际无知、后际无知、前后际无知，广说乃至痴类痴生、改类改生，总名为痴。由此愚痴所蔽伏者，发生种种身热心热身心俱热、身烧心烧身心俱烧、身恼心恼身心俱恼。又由愚痴缠为缘故，长夜领受不可爱不可乐不可欣不可意异熟果，是谓痴火。如世尊说： “诸有愚夫类， 贪瞋痴火烧， 如次耽欲境， 害生憎圣法。 于三毒炽火， 若不如实知， 便耽著有身， 不能趣寂灭。 由斯履邪路， 堕三恶趣中， 受剧苦沦回， 不解脱魔缚。 正等觉弟子， 昼夜常精进， 以秽想慈慧， 如次灭三火。 从斯入圣道， 降伏诸魔军， 证得二涅槃， 清凉无取漏。” 后三火者，一、应奉事火；二、应给施火；三、应供养火。应奉事火云何？答：父母是子所应奉事。如世尊为高直身形婆罗门说，云何名为应奉事火？谓世父母应受其子种种乐具随处随时无倒奉事。云何其子以诸乐具随处随时无倒奉事应奉事火？谓族姓子以精进力及手足力若汗血力，如法所得财物乐具，随处随时无倒奉事供养父母。何故名为应奉事火？谓族姓子从彼而生、由彼长养乃得成立，是故父母诸佛说为应奉事火。应给施火云何？答：妻子奴婢作使亲友，是其家主所应给 现代汉语译本 什么是痴火（Ignorance Fire）？答：是指对于过去（前际）的无知、对于未来（后际）的无知、对于过去和未来（前后际）的无知，广泛地说，乃至各种痴的类别、痴的产生、改变类别、改变产生，总的来说都叫做‘痴’。由于这种愚痴的遮蔽和伏藏，会发生种种身体发热、内心发热、身心都发热，身体燃烧、内心燃烧、身心都燃烧，身体烦恼、内心烦恼、身心都烦恼。又由于愚痴的缠缚作为因缘，长久地领受不可爱、不可乐、不可欣、不可意的异熟果报，这就是所谓的痴火。 正如世尊所说： ‘那些愚痴的人们，被贪、嗔、痴的火焰所焚烧，依次沉溺于欲望的境界，伤害生命，憎恨圣贤的教法。 对于这三种毒火，如果不能如实地了解，就会贪恋执着于有身体的存在，不能趋向寂静涅槃。 因此走上邪路，堕入三恶道之中，遭受剧烈的痛苦，沉沦轮回，不能解脱魔的束缚。 正等觉的弟子们，日夜精进修行，用不净观和慈悲智慧，依次熄灭这三种火焰。 从此进入圣道，降伏各种魔军，证得两种涅槃，清凉寂静，没有烦恼的漏失。’ 后面的三种火是什么呢？一、应奉事火（Fire of Service）；二、应给施火（Fire of Giving）；三、应供养火（Fire of Offering）。 什么是应奉事火？答：父母是子女应该奉事的对象。正如世尊为高直身形的婆罗门所说，什么叫做应奉事火？就是说父母应该接受子女用各种各样的快乐器具，随时随地毫无颠倒地奉养侍奉。 子女如何用各种快乐器具，随时随地毫无颠倒地奉养侍奉应奉事火呢？就是说，有族姓的子女用精进的力量、以及手足的力量或者汗水的力量，如法获得的财物和快乐器具，随时随地毫无颠倒地奉事供养父母。为什么叫做应奉事火呢？因为有族姓的子女从父母那里出生，由父母养育长大才能成立，所以父母被诸佛称为应奉事火。 什么是应给施火？答：妻子、奴婢、佣人、亲友，是一家之主应该给予...