Chinese
答：初静虑所摄善五蕴，是名初静虑。云何第二静虑？答：第二静虑所摄善五蕴，是名第二静虑。云何第三静虑？答：第三静虑所摄善五蕴，是名第三静虑。云何第四静虑？答：第四静虑所摄善五蕴，是名第四静虑。 四圣谛者，一、苦圣谛；二、苦集圣谛；三、苦灭圣谛；四、趣苦灭道圣谛。云何苦圣谛？答五取蕴，谓色取蕴、受取蕴、想取蕴、行取蕴、识取蕴，是名苦圣谛。云何苦集圣谛？答：诸有漏因，是名苦集圣谛。云何苦灭圣谛？答：择灭无为，是名苦灭圣谛。云何趣苦灭道圣谛？答：诸学法无学法，是名趣苦灭道圣谛。 四想者，一、小想；二、大想；三、无量想；四、无所有想。小想云何？答：作意思惟狭小诸色，谓或思惟青瘀、或思惟脓烂、或思惟破坏、或思惟膀胀、或思惟骸骨、或思惟骨锁、或思惟地、或思惟水、或思惟火、或思惟风、或思惟青、或思惟黄、或思惟赤、或思惟白、或思惟诸欲过患、或思惟出离功德，与此俱行诸想等想、现前等想、已想当想，是名小想。大想云何？答：作意思惟广大诸色而非无边，谓或思惟青瘀，广说如前，是名大想。无量想云何？答：作意思惟广大诸色其量无边，谓或思惟青瘀，广说如前，是名无量想。无所有想云何？答此即显示无所有处想。 现代汉语译本 问：什么是初禅（初静虑）？答：初禅所包含的善的五蕴（色、受、想、行、识），就叫做初禅。 问：什么是二禅（第二静虑）？答：二禅所包含的善的五蕴，就叫做二禅。 问：什么是三禅（第三静虑）？答：三禅所包含的善的五蕴，就叫做三禅。 问：什么是四禅（第四静虑）？答：四禅所包含的善的五蕴，就叫做四禅。 四圣谛是：一、苦圣谛；二、苦集圣谛；三、苦灭圣谛；四、苦灭道圣谛。 问：什么是苦圣谛？答：五取蕴，也就是色取蕴、受取蕴、想取蕴、行取蕴、识取蕴，这就叫做苦圣谛。 问：什么是苦集圣谛？答：各种有漏的因，这就叫做苦集圣谛。 问：什么是苦灭圣谛？答：通过智慧抉择而达到的寂灭无为的境界，这就叫做苦灭圣谛。 问：什么是苦灭道圣谛？答：各种有学的法和无学的法，这就叫做苦灭道圣谛。 四种想是：一、小想；二、大想；三、无量想；四、无所有想。 问：什么是小想？答：用心思惟狭小范围内的各种色相，例如思惟青瘀（皮肤青肿腐烂）、脓烂、破坏、膨胀、骸骨、骨锁（骨骼连接处）、地、水、火、风、青色、黄色、红色、白色，或者思惟各种欲望的过患，或者思惟出离世间的功德，与这些思惟同时生起的各种想，以及当下生起的想，已经生起的想和将要生起的想，这就叫做小想。 问：什么是大想？答：用心思惟广大范围内的各种色相，但不是无边无际的，例如思惟青瘀，详细解释如同前面所说，这就叫做大想。 问：什么是无量想？答：用心思惟广大范围内的各种色相，而且其范围是无边无际的，例如思惟青瘀，详细解释如同前面所说，这就叫做无量想。 问：什么是无所有想？答：这实际上是显示了无所有处（无所有处定）的想。
English
English version Question: What is the first Dhyana (初静虑)? Answer: The wholesome five aggregates (五蕴) (form, feeling, perception, mental formations, and consciousness) included in the first Dhyana are called the first Dhyana. Question: What is the second Dhyana (第二静虑)? Answer: The wholesome five aggregates included in the second Dhyana are called the second Dhyana. Question: What is the third Dhyana (第三静虑)? Answer: The wholesome five aggregates included in the third Dhyana are called the third Dhyana. Question: What is the fourth Dhyana (第四静虑)? Answer: The wholesome five aggregates included in the fourth Dhyana are called the fourth Dhyana. The Four Noble Truths (四圣谛) are: 1. The Noble Truth of Suffering (苦圣谛); 2. The Noble Truth of the Arising of Suffering (苦集圣谛); 3. The Noble Truth of the Cessation of Suffering (苦灭圣谛); 4. The Noble Truth of the Path Leading to the Cessation of Suffering (趣苦灭道圣谛). Question: What is the Noble Truth of Suffering? Answer: The five aggregates of clinging (五取蕴), namely the aggregate of clinging to form (色取蕴), the aggregate of clinging to feeling (受取蕴), the aggregate of clinging to perception (想取蕴), the aggregate of clinging to mental formations (行取蕴), and the aggregate of clinging to consciousness (识取蕴), are called the Noble Truth of Suffering. Question: What is the Noble Truth of the Arising of Suffering? Answer: All defiled causes (诸有漏因) are called the Noble Truth of the Arising of Suffering. Question: What is the Noble Truth of the Cessation of Suffering? Answer: Nirvana (择灭无为), which is unconditioned liberation attained through wisdom, is called the Noble Truth of the Cessation of Suffering. Question: What is the Noble Truth of the Path Leading to the Cessation of Suffering? Answer: All the teachings for those still learning (学法) and those who have completed their learning (无学法) are called the Noble Truth of the Path Leading to the Cessation of Suffering. The four perceptions (四想) are: 1. Small perception (小想); 2. Great perception (大想); 3. Boundless perception (无量想); 4. Perception of no-thingness (无所有想). Question: What is small perception? Answer: To intentionally contemplate small and limited forms, such as contemplating a 'bruise' (青瘀, skin that is bruised and decaying), or contemplating pus and rot (脓烂), or contemplating destruction (破坏), or contemplating bloating (膀胀), or contemplating a skeleton (骸骨), or contemplating a chain of bones (骨锁, the joints of bones), or contemplating earth (地), or contemplating water (水), or contemplating fire (火), or contemplating wind (风), or contemplating blue (青), or contemplating yellow (黄), or contemplating red (赤), or contemplating white (白), or contemplating the faults of various desires (诸欲过患), or contemplating the merits of renunciation (出离功德), all the perceptions that arise simultaneously with these contemplations, as well as the perceptions that arise in the present moment, the perceptions that have already arisen, and the perceptions that will arise, are called small perception. Question: What is great perception? Answer: To intentionally contemplate vast forms that are not boundless, such as contemplating a 'bruise,' explained in detail as before, is called great perception. Question: What is boundless perception? Answer: To intentionally contemplate vast forms that are boundless, such as contemplating a 'bruise,' explained in detail as before, is called boundless perception. Question: What is the perception of no-thingness? Answer: This actually reveals the perception of the sphere of no-thingness (无所有处想). --------------------------------------------------------------------------------
Chinese
四无量者，一、慈无量；二、悲无量；三、喜无量；四、舍无量。慈无量云何？答：诸慈及慈相应受想行识，若彼等起身语业、若彼等起心不相应行，是名慈无量。悲无量云何？答：诸悲及悲相应受想行识，若彼等起身语业、若彼等起心不相应行，是名悲无量。喜无量云何？答：诸喜及喜相应受想行识，若彼等起身语业、若彼等起心不相应行，是名喜无量。舍无量云何？答：诸舍及舍相应受想行识，若彼等起身语业、若彼等起心不相应行，是名舍无量。 四无色者，一、空无边处；二、识无边处；三、无所有处；四、非想非非想处。空无边处云何？答：空无边处略有二种：一、定；二、生。若定若生所有受想行识，是名空无边处。识无边处云何？答：识无边处略有二种：一、定；二、生。若定若生所有受想行识，是名识无边处。无所有处云何？答无所有处略有二种：一、定；二、生。若定若生所有受想行识，是名无所有处。非想非非想处云何？答：非想非非想处略有二种：一、定；二、生。若定若生所有受想行识，及有一类定所等起心不相应行，即灭想受定，是名非想非非想处。 四圣种者，一有苾刍，随得衣服便生喜足、赞叹喜足，不为求觅衣服因缘，令诸世间而生讥论。若求不得，终不懊叹、引 现代汉语译本 四无量指的是：一、慈无量（Metta，愿一切众生幸福）；二、悲无量（Karuna，愿一切众生脱离痛苦）；三、喜无量（Mudita，对众生的幸福感到喜悦）；四、舍无量（Upekkha，对一切众生保持平等心）。 什么是慈无量？答：所有慈爱以及与慈爱相应的感受、思想、行为、意识，以及由这些产生的身语行为，以及由这些产生的心不相应行，这被称为慈无量。 什么是悲无量？答：所有悲悯以及与悲悯相应的感受、思想、行为、意识，以及由这些产生的身语行为，以及由这些产生的心不相应行，这被称为悲无量。 什么是喜无量？答：所有喜悦以及与喜悦相应的感受、思想、行为、意识，以及由这些产生的身语行为，以及由这些产生的心不相应行，这被称为喜无量。 什么是舍无量？答：所有舍弃以及与舍弃相应的感受、思想、行为、意识，以及由这些产生的身语行为，以及由这些产生的心不相应行，这被称为舍无量。 四无色指的是：一、空无边处（Akasanancayatana，无限虚空）；二、识无边处（Vinnanancayatana，无限意识）；三、无所有处（Akincannayatana，一无所有）；四、非想非非想处（Nevasannanasannayatana，非想非非想）。 什么是空无边处？答：空无边处略分为两种：一、禅定；二、生处。无论是禅定还是生处所产生的感受、思想、行为、意识，这被称为空无边处。 什么是识无边处？答：识无边处略分为两种：一、禅定；二、生处。无论是禅定还是生处所产生的感受、思想、行为、意识，这被称为识无边处。 什么是无所有处？答：无所有处略分为两种：一、禅定；二、生处。无论是禅定还是生处所产生的感受、思想、行为、意识，这被称为无所有处。 什么是非想非非想处？答：非想非非想处略分为两种：一、禅定；二、生处。无论是禅定还是生处所产生的感受、思想、行为、意识，以及由禅定所产生的一类心不相应行，即灭尽想受定，这被称为非想非非想处。 四圣种指的是：一、有比丘（Bhikkhu，佛教僧侣），随缘获得衣服便感到满足、赞叹满足，不为了寻求衣服的因缘，而让世间人产生讥讽议论。如果求不得，终究不会懊恼叹息。
English
English version The four immeasurables are: 1. Immeasurable loving-kindness (Metta, wishing all beings well); 2. Immeasurable compassion (Karuna, wishing all beings to be free from suffering); 3. Immeasurable sympathetic joy (Mudita, rejoicing in the happiness of others); 4. Immeasurable equanimity (Upekkha, maintaining impartiality towards all beings). What is immeasurable loving-kindness? Answer: All loving-kindness and the feelings, thoughts, volitions, and consciousness associated with loving-kindness, as well as the physical and verbal actions arising from them, and the mental formations not associated with the mind arising from them, are called immeasurable loving-kindness. What is immeasurable compassion? Answer: All compassion and the feelings, thoughts, volitions, and consciousness associated with compassion, as well as the physical and verbal actions arising from them, and the mental formations not associated with the mind arising from them, are called immeasurable compassion. What is immeasurable sympathetic joy? Answer: All joy and the feelings, thoughts, volitions, and consciousness associated with joy, as well as the physical and verbal actions arising from them, and the mental formations not associated with the mind arising from them, are called immeasurable sympathetic joy. What is immeasurable equanimity? Answer: All equanimity and the feelings, thoughts, volitions, and consciousness associated with equanimity, as well as the physical and verbal actions arising from them, and the mental formations not associated with the mind arising from them, are called immeasurable equanimity. The four formless realms are: 1. Sphere of infinite space (Akasanancayatana, infinite space); 2. Sphere of infinite consciousness (Vinnanancayatana, infinite consciousness); 3. Sphere of nothingness (Akincannayatana, nothingness); 4. Sphere of neither perception nor non-perception (Nevasannanasannayatana, neither perception nor non-perception). What is the sphere of infinite space? Answer: The sphere of infinite space is broadly of two kinds: 1. Attainment; 2. Rebirth. Whatever feelings, thoughts, volitions, and consciousness arise from either attainment or rebirth, are called the sphere of infinite space. What is the sphere of infinite consciousness? Answer: The sphere of infinite consciousness is broadly of two kinds: 1. Attainment; 2. Rebirth. Whatever feelings, thoughts, volitions, and consciousness arise from either attainment or rebirth, are called the sphere of infinite consciousness. What is the sphere of nothingness? Answer: The sphere of nothingness is broadly of two kinds: 1. Attainment; 2. Rebirth. Whatever feelings, thoughts, volitions, and consciousness arise from either attainment or rebirth, are called the sphere of nothingness. What is the sphere of neither perception nor non-perception? Answer: The sphere of neither perception nor non-perception is broadly of two kinds: 1. Attainment; 2. Rebirth. Whatever feelings, thoughts, volitions, and consciousness arise from either attainment or rebirth, and a certain type of mental formations not associated with the mind arising from attainment, namely the cessation of perception and feeling, are called the sphere of neither perception nor non-perception. The four noble lineages are: 1. A Bhikkhu (Bhikkhu, Buddhist monk) is content with whatever robes he obtains, rejoices in contentment, and does not seek robes in such a way as to cause worldly criticism. If he does not obtain them, he does not lament or grieve. --------------------------------------------------------------------------------
Chinese
颈希望、抚胸迷闷。若求得已，如法受用，不生染着耽嗜迷闷藏护贮积。于受用时能见过患，正知出离。彼由随得衣服喜足，终不自举𣣋篾于他，而能策勤正知系念，是名安住古昔圣种。二有苾刍，随得饮食便生喜足，广说如前。三有苾刍，随得卧具便生喜足，广说如前。四有苾刍，爱断乐断精勤随学于断爱乐、爱修乐修精勤随学于修爱乐。彼由如是断修爱乐，终不自举𣣋篾于他，而能策勤正知系念，是名安住古昔圣种。随得衣服喜足圣种云何？答：随得衣服喜足增上，所生诸善有漏及无漏道，是名随得衣服喜足圣种。随得饮食喜足圣种云何？答随得饮食喜足增上，所生诸善有漏及无漏道，是名随得饮食喜足圣种。随得卧具喜足圣种云何？答随得卧具喜足增上，所生诸善有漏及无漏道，是名随得卧具喜足圣种。爱乐断修圣种云何？答：爱乐断修增上，所生诸善有漏及无漏道，是名爱乐断修圣种。 四沙门果者，一、预流果；二、一来果；三、不还果；四、阿罗汉果。预流果云何？答：预流果有二种：一、有为；二、无为。有为预流果者，谓证预流果时所有学法，或已得或今得或当得，是名有为预流果。无为预流果者，谓证预流果时所有择灭，或已得或今得或当得，是名无为预流果。一来果、不还果应知亦尔。阿 现代汉语译本： 渴求华丽的衣服，抚摸胸口感到迷惑烦闷。如果求得了，如法地受用，不产生染着、耽溺、迷惑、烦闷，也不藏匿、保护、贮存、积聚。在受用时能够看到其中的过患，以正确的认知出离。他们因为对于得到的衣服感到喜足，始终不会自我夸耀、轻蔑他人，而且能够努力精进，保持正知和系念，这叫做安住于古老的圣贤种性。第二种是比丘对于得到的饮食感到喜足，详细的解说如同前面所说。第三种是比丘对于得到的卧具感到喜足，详细的解说如同前面所说。第四种是比丘，喜爱断除，喜爱寂静，精勤地随顺学习断除爱欲和喜乐，喜爱修行，喜爱寂静，精勤地随顺学习修行爱欲和喜乐。他们因为这样断除和修行爱欲和喜乐，始终不会自我夸耀、轻蔑他人，而且能够努力精进，保持正知和系念，这叫做安住于古老的圣贤种性。 随顺得到衣服而感到喜足的圣贤种性是什么呢？回答：随顺得到衣服而感到喜足，由此增上，所产生的各种善法，包括有漏和无漏的道，这叫做随顺得到衣服而感到喜足的圣贤种性。随顺得到饮食而感到喜足的圣贤种性是什么呢？回答：随顺得到饮食而感到喜足，由此增上，所产生的各种善法，包括有漏和无漏的道，这叫做随顺得到饮食而感到喜足的圣贤种性。随顺得到卧具而感到喜足的圣贤种性是什么呢？回答：随顺得到卧具而感到喜足，由此增上，所产生的各种善法，包括有漏和无漏的道，这叫做随顺得到卧具而感到喜足的圣贤种性。喜爱断除和修行的圣贤种性是什么呢？回答：喜爱断除和修行，由此增上，所产生的各种善法，包括有漏和无漏的道，这叫做喜爱断除和修行的圣贤种性。 四种沙门果（catvāri śrāmaṇyaphalāni）：第一是预流果（srotaāpanna-phala）；第二是一来果（sakṛdāgāmi-phala）；第三是不还果（anāgāmi-phala）；第四是阿罗汉果（arhat-phala）。什么是预流果呢？回答：预流果有两种：第一是有为（saṃskṛta）；第二是无为（asaṃskṛta）。什么是有为的预流果呢？是指证得预流果时，所有需要学习的法，或者已经得到，或者现在得到，或者将来得到，这叫做有为的预流果。什么是无为的预流果呢？是指证得预流果时，所有的择灭（pratisaṃkhyā-nirodha），或者已经得到，或者现在得到，或者将来得到，这叫做无为的预流果。一来果、不还果也应当这样理解。阿