Chinese
少，谓随记心；或随记多，谓随记心所法。诸所随记，一切如实非不如实。或有一类，不由占相不由言说随记他心，然由天神或由非人，闻彼声故随记他心，彼意如此、彼意如是、彼意转变，广说如前。或有一类，不由天神不由非人，闻彼声故随记他心，然由内心知他有情心所寻伺，随记他心，彼意如此、彼意如是、彼意转变，广说如前。复有一类，不由内心，知他有情心所寻伺，随记他心，然由现见他有情住无寻无伺三摩地，见已念言：如是具寿，无寻无伺意行微妙；如是具寿从此定出，当起如此如此寻伺。诸所随记，一切如实非不如实。如是具寿从此定出，当起如是如是寻伺。诸所随记，一切如实非不如实。是名记心。示导者，谓有苾刍，虽由占相或由言说随记他心，广说乃至如是具寿从此定出，当起如是如是寻伺。诸所随记，一切如实非不如实。若不令他知见，但名记心自在，不名示导。若有苾刍，或由占相或由言说随记他心，广说乃至如是具寿从此定出，当起如是如是寻伺。诸所随记，一切如实非不如实，亦能令他知见，名记心自在亦名示导。是故所说记心示导，要能令他见等见、了等了、调伏随顺，乃名记心亦名示导，由此说名记心示导。教诫示导者，云何教诫、云何示导而说教诫示导耶？答：教诫者如世 现代汉语译本 少，指的是随念他人之心；或者随念很多，指的是随念他人之心所法（citta-samprayukta-dharma，与心相应的心理现象）。所有随念到的，一切都是如实不虚假的。或者有一类人，不通过占卜相术，也不通过言语表达来随念他人的心，而是通过天神或者非人（amanussa，非人类众生），听到他们的声音来随念他人的心，知道‘他的想法是这样’、‘他的想法是那样’、‘他的想法转变了’，详细的说法如前所述。或者有一类人，不通过天神，也不通过非人听到他们的声音来随念他人的心，而是通过内心了解其他有情（sattva，众生）心中所产生的寻（vitarka，粗略的思考）和伺（vicara，细致的思考），来随念他人的心，知道‘他的想法是这样’、‘他的想法是那样’、‘他的想法转变了’，详细的说法如前所述。又有一类人，不通过内心了解其他有情心中所产生的寻和伺，来随念他人的心，而是通过亲眼见到其他有情安住在无寻无伺三摩地（avitarka-avicara-samadhi，没有粗细思考的禅定状态）中，见到之后心想：‘这位具寿（ayushman，对年长者的尊称），没有寻和伺的意行非常微妙’；‘这位具寿从此定中出来，将会生起如此如此的寻伺’。所有随念到的，一切都是如实不虚假的。这位具寿从此定中出来，将会生起如此如此的寻伺。所有随念到的，一切都是如实不虚假的。这叫做记心（citta-jnana，知晓他人心念）。 示导者，指的是有比丘（bhiksu，出家男子），虽然通过占卜相术或者通过言语表达来随念他心，详细的说法乃至‘这位具寿从此定中出来，将会生起如此如此的寻伺’。所有随念到的，一切都是如实不虚假的。如果不能让其他人知晓和看见，只能叫做记心自在，不能叫做示导。如果有比丘，或者通过占卜相术或者通过言语表达来随念他心，详细的说法乃至‘这位具寿从此定中出来，将会生起如此如此的寻伺’。所有随念到的，一切都是如实不虚假的，并且也能让其他人知晓和看见，就叫做记心自在，也叫做示导。因此，所说的记心示导，必须要能够让其他人见到正确的见解、了解正确的了解、调伏和随顺，才能叫做记心，也叫做示导，因此才被称为记心示导。 教诫示导者，什么是教诫，什么是示导，才被称为教诫示导呢？回答：教诫就像世间...
English
English version ‘Little’ refers to the mind that is recollected; or ‘much’ refers to the mental factors associated with the mind that are recollected (citta-samprayukta-dharma). Whatever is recollected, all is truly so, not otherwise. Or there is a type of person who, not by divination or by speech, recollects the minds of others, but by means of deities or non-human beings (amanussa), hearing their voices, recollects the minds of others, knowing, ‘His intention is thus,’ ‘His intention is so,’ ‘His intention has changed,’ as described in detail before. Or there is a type of person who, not by deities or by hearing their voices, recollects the minds of others, but by inwardly knowing the thoughts and investigations (vitarka and vicara) in the minds of other sentient beings (sattva), recollects their minds, knowing, ‘His intention is thus,’ ‘His intention is so,’ ‘His intention has changed,’ as described in detail before. Again, there is a type of person who, not by inwardly knowing the thoughts and investigations in the minds of other sentient beings, recollects their minds, but by directly seeing other sentient beings abiding in the samadhi (avitarka-avicara-samadhi) without thought and investigation, and upon seeing them, thinks, ‘This venerable one (ayushman) has a subtle mental activity without thought and investigation’; ‘This venerable one, emerging from this samadhi, will arise with such and such thoughts and investigations.’ Whatever is recollected, all is truly so, not otherwise. This venerable one, emerging from this samadhi, will arise with such and such thoughts and investigations. Whatever is recollected, all is truly so, not otherwise. This is called knowing the mind (citta-jnana). ‘Showing the way’ refers to a bhiksu who, although by divination or by speech, recollects the minds of others, in detail up to ‘This venerable one, emerging from this samadhi, will arise with such and such thoughts and investigations.’ Whatever is recollected, all is truly so, not otherwise. If he does not enable others to know and see, it is only called ‘mastery of knowing the mind,’ not ‘showing the way.’ If there is a bhiksu who, either by divination or by speech, recollects the minds of others, in detail up to ‘This venerable one, emerging from this samadhi, will arise with such and such thoughts and investigations.’ Whatever is recollected, all is truly so, not otherwise, and is also able to enable others to know and see, it is called both ‘mastery of knowing the mind’ and ‘showing the way.’ Therefore, what is called ‘knowing the mind and showing the way’ must be able to enable others to see correct views, understand correct understanding, be tamed and compliant, in order to be called ‘knowing the mind’ and ‘showing the way,’ and thus it is called ‘knowing the mind and showing the way.’ ‘Instructing and guiding’—how is instructing, how is guiding, that it is called ‘instructing and guiding’? Answer: ‘Instructing’ is like the worldly... --------------------------------------------------------------------------------
Chinese
尊说：苾刍当知，谓有苾刍为他宣说，此是苦圣谛应遍知、此是苦集圣谛应永断、此是苦灭圣谛应作证、此是趣苦灭道圣谛应修习，是名教诫。示导者，谓有苾刍虽能为他宣说，此是苦圣谛应遍知，乃至此是趣苦灭道圣谛应修习。若他闻已，不起谛顺忍、不得现观边世俗智，但名教诫自在，不名示导。若有苾刍能为他宣说，此是苦圣谛应遍知，乃至此是趣苦灭道圣谛应修习，亦能令他闻已起谛顺忍得现观边世俗智，名教诫自在亦名示导。是故所说教诫示导，要能令他见等见了等了调伏随顺，乃名教诫亦名示导，由此说名教诫示导。 三清净者，一、身清净；二、语清净；三、意清净。身清净云何？答：离害生命、离不与取、离欲邪行。复次离害生命、离不与取、离非梵行。复次诸所有学身业、诸所有无学身业、诸所有善非学非无学身业，如是一切名身清净。语清净云何？答：离虚诳语、离离间语、离粗恶语、离杂秽语。复次诸所有学语业、诸所有无学语业、诸所有善非学非无学语业，如是一切名语清净。意清净云何？答：无贪、无瞋、正见。复次诸所有学意业、诸所有无学意业、诸所有善非学非无学意业，如是一切名意清净。如是世尊说： “身语意净中， 我说无漏净， 名圆满清净， 能永净诸恶 现代汉语译本 尊者说：比丘应当知道，如果有一位比丘为他人宣说，‘这是苦圣谛（Dukkha Satya），应当全面了解；这是苦集圣谛（Dukkha Samudaya Satya），应当永远断除；这是苦灭圣谛（Dukkha Nirodha Satya），应当作证；这是通往苦灭之道圣谛（Dukkha Nirodha Gamini Pratipada Satya），应当修习’，这叫做教诫。示导是指，如果有一位比丘虽然能为他人宣说，‘这是苦圣谛应当全面了解’，乃至‘这是通往苦灭之道圣谛应当修习’。如果他人听了之后，没有生起对真谛的随顺忍（谛顺忍），没有获得现观边的世俗智（现观边世俗智），只能叫做教诫自在，不能叫做示导。如果有一位比丘能为他人宣说，‘这是苦圣谛应当全面了解’，乃至‘这是通往苦灭之道圣谛应当修习’，也能使他人听了之后生起对真谛的随顺忍，获得现观边的世俗智，就叫做教诫自在，也叫做示导。因此，所说的教诫示导，要能使他人见到、理解、调伏、随顺，才能叫做教诫，也叫做示导，因此才被称为教诫示导。 三种清净是指：一、身清净；二、语清净；三、意清净。什么是身清净？回答：远离杀害生命、远离不予而取、远离不正当的性行为。进一步说，远离杀害生命、远离不予而取、远离非梵行。进一步说，所有有学的身业、所有无学的身业、所有善的非学非无学身业，所有这些都叫做身清净。什么是语清净？回答：远离虚妄的言语、远离离间的言语、远离粗暴的言语、远离杂秽的言语。进一步说，所有有学的语业、所有无学的语业、所有善的非学非无学语业，所有这些都叫做语清净。什么是意清净？回答：没有贪婪、没有嗔恨、具有正见。进一步说，所有有学的意业、所有无学的意业、所有善的非学非无学意业，所有这些都叫做意清净。正如世尊所说： ‘身语意清净， 我说无漏净， 名圆满清净， 能永净诸恶。’
English
English version The Venerable said: Monks should know that if a monk explains to others, 'This is the Noble Truth of Suffering (Dukkha Satya), which should be fully understood; this is the Noble Truth of the Arising of Suffering (Dukkha Samudaya Satya), which should be permanently abandoned; this is the Noble Truth of the Cessation of Suffering (Dukkha Nirodha Satya), which should be realized; this is the Noble Truth of the Path Leading to the Cessation of Suffering (Dukkha Nirodha Gamini Pratipada Satya), which should be cultivated,' this is called instruction. Guidance means that if a monk can explain to others, 'This is the Noble Truth of Suffering, which should be fully understood,' and so on, 'This is the Noble Truth of the Path Leading to the Cessation of Suffering, which should be cultivated.' If, after hearing this, others do not give rise to acceptance of the truth (谛顺忍 - Adhi-moksha-ksanti), do not attain mundane wisdom bordering on direct realization (现观边世俗智 - drishtanta-jnana), it is only called freedom in instruction, not guidance. If a monk can explain to others, 'This is the Noble Truth of Suffering, which should be fully understood,' and so on, 'This is the Noble Truth of the Path Leading to the Cessation of Suffering, which should be cultivated,' and can also cause others to give rise to acceptance of the truth after hearing this, and attain mundane wisdom bordering on direct realization, it is called both freedom in instruction and guidance. Therefore, the instruction and guidance spoken of must enable others to see, understand, tame, and conform, in order to be called instruction and guidance, and thus it is called instruction and guidance. The three kinds of purity are: one, purity of body; two, purity of speech; three, purity of mind. What is purity of body? The answer is: abstaining from harming living beings, abstaining from taking what is not given, abstaining from sexual misconduct. Furthermore, abstaining from harming living beings, abstaining from taking what is not given, abstaining from unchastity. Furthermore, all bodily actions of those who are still learning (有学 - saiksha), all bodily actions of those who have completed their learning (无学 - arhat), all wholesome bodily actions that are neither of those who are still learning nor of those who have completed their learning; all of these are called purity of body. What is purity of speech? The answer is: abstaining from false speech, abstaining from divisive speech, abstaining from harsh speech, abstaining from idle chatter. Furthermore, all verbal actions of those who are still learning, all verbal actions of those who have completed their learning, all wholesome verbal actions that are neither of those who are still learning nor of those who have completed their learning; all of these are called purity of speech. What is purity of mind? The answer is: absence of greed, absence of hatred, right view. Furthermore, all mental actions of those who are still learning, all mental actions of those who have completed their learning, all wholesome mental actions that are neither of those who are still learning nor of those who have completed their learning; all of these are called purity of mind. As the World Honored One said: 'In purity of body, speech, and mind, I speak of purity without outflows, Called perfect purity, Able to purify all evils forever.' -------------------------------------------------------------------------------- 。”
Chinese
三寂默者，一、身寂默；二、语寂默；三、意寂默。身寂默云何？答：无学身律仪，名身寂默。语寂默云何？答：无学语律仪，名语寂默。意寂默云何？答：无学心，名意寂默。如世尊说： “身语意默中， 我说无漏默， 名圆满寂默， 永寂诸恶故。” 三增上者，一、世增上；二、自增上；三、法增上。世增上云何？答：如世尊说：有诸苾刍居阿练若，或在树下或住空闲，学所学法应作是念：今此世间有多众集，夫众集处必有天神，成就天眼具他心智，若近若远皆能睹见，心劣心胜悉能了知。我若发生不善寻伺，能为诸恶耽嗜所依，则诸天神现知见我。既知见已互相谓言：今应共观此善男子，已能厌俗正信出家，云何复生不善寻伺，能为诸恶耽嗜所依？又于世间大众集处，或现有佛及佛弟子，成就天眼具他心智，若近若远皆能睹见，心劣心胜悉能了知。我若发生不善寻伺，能为诸恶耽嗜所依，则诸圣众现知见我。既知见已互相谓言：今应共观此善男子，已能厌俗正信出家，云何复生不善寻伺，能为诸恶耽嗜所依？复作是念：彼诸世间虽见知我，而不及我自审了知，故我今应自审观察，勿生如是不善寻伺，能为诸恶耽嗜所依。彼因如是自审知见，发勤精进身心轻安，远离惛沈安住正念 现代汉语译本： 三寂默：一、身寂默；二、语寂默；三、意寂默。身寂默是什么？答：无学（已经达到最高修行阶段，无需再学习）的身律仪，名为身寂默。语寂默是什么？答：无学的语律仪，名为语寂默。意寂默是什么？答：无学的心，名为意寂默。正如世尊（佛陀）所说： ‘身语意默中， 我说无漏默， 名圆满寂默， 永寂诸恶故。’ 三增上：一、世增上；二、自增上；三、法增上。世增上是什么？答：正如世尊所说：有些比丘（出家修行的男子）居住在阿练若（寂静处），或在树下，或住在空闲处，学习所应学习的法，应当这样想：现在这个世间有很多众生聚集，凡是众生聚集的地方必定有天神，他们成就了天眼（能看见远处或细微事物的能力），具有他心智（能了解他人心思的能力），无论近处还是远处都能看见，心是低劣还是殊胜都能了解。我如果生起不善的寻伺（思虑），成为各种恶行和贪欲的依靠，那么诸位天神就会立即知道并看见我。他们知道并看见后会互相说：现在应该一起看看这位善男子，他已经能够厌恶世俗，以正信出家，为什么又生起不善的寻伺，成为各种恶行和贪欲的依靠？又在世间大众聚集的地方，或许有佛陀以及佛陀的弟子，他们成就了天眼，具有他心智，无论近处还是远处都能看见，心是低劣还是殊胜都能了解。我如果生起不善的寻伺，成为各种恶行和贪欲的依靠，那么诸位圣众就会立即知道并看见我。他们知道并看见后会互相说：现在应该一起看看这位善男子，他已经能够厌恶世俗，以正信出家，为什么又生起不善的寻伺，成为各种恶行和贪欲的依靠？再这样想：那些世间的人虽然看见并知道我，但不如我自己审察了解自己，所以我现在应该自己审察观察，不要生起像这样不善的寻伺，成为各种恶行和贪欲的依靠。他们因为这样自己审察知见，发起勤奋精进，身心轻安，远离昏沉，安住在正念之中。