English
English version: Q: If one has already abandoned and fully understood coarse food (Duan Shi, a type of food), has he then become detached from the desire realm, the form realm, and the formless realm (Yu Jie, Se Jie, Wu Se Jie, the three realms in Buddhism)? A: If one has already abandoned and fully understood coarse food, then he has become detached from the desire realm, but not from the form realm and the formless realm. If one has already abandoned and fully understood the remaining three kinds of food, then he has become detached from all three realms: the desire realm, the form realm, and the formless realm. At that time, he has become detached from all things, all kinds, all positions, all places, and all fetters. All sentient beings rely on action to abide. What is action, that it is said that sentient beings all rely on action to abide? As the World Honored One (Shi Zun, a respectful title for the Buddha) said: 'Monks (Bi Qiu, ordained Buddhist men), you should know that if sentient beings in those gatherings do not die or perish, are not broken or submerged, do not lose or regress, it is all due to the duration of life and the continuity of the life force.' This life force is called action. Because of this action, all sentient beings can survive and live. This action can protect and guard them, can transform and follow them. Therefore, it is said that all sentient beings rely on action to abide. How is it known that all sentient beings rely on action to abide? Because sentient beings in those gatherings, due to the fact that this life action has not ended, have thoughts and so on, establish speech, and have differences in living, abiding, and surviving. If sentient beings in those gatherings, due to the fact that this life action has ended, have thoughts and so on, establish speech, and have differences in death, demise, and passing away. Therefore, it is known that all sentient beings rely on action to abide. Q: Should such life action be said to be conditioned or unconditioned? A: It should be said to be conditioned. Q: Should such life action be said to be permanent or impermanent? A: It should be said to be impermanent. Q: Should such life action be said to be constant or inconstant? A: It should be said to be inconstant. Q: Should such life action be said to be changeable or unchangeable? A: It should be said to be changeable. Q: Should such life action be said to arise from conditions or not arise from conditions? A: It should be said to arise from conditions. Q: Should such life action be said to be included in name or included in form? A: It should be said to be included in name. Q: Should such life action be said to be visible or invisible? --------------------------------------------------------------------------------
Chinese
见？答：应言无见。问：如是寿行，当言有对、当言无对？答：应言无对。问：如是寿行，当言是心、当言非心？当言是心所、当言非心所？当言心相应、当言心不相应？答：应言非心、非心所、心不相应。问：如是寿行，当言善、当言不善、当言无记？答：应言无记。问：如是寿行，当言有漏、当言无漏？答：应言有漏。问：如是寿行，当言学、当言无学、当言非学非无学？答：应言非学非无学。问：如是寿行，当言欲界系、当言色界系、当言无色界系？答：应言或欲界系、或色界系、或无色界系。云何欲界系？答：欲界寿。云何色界系？答：色界寿。云何无色界系？答：无色界寿。 问：若欲界寿已断已遍知，色界寿亦尔耶？答：若色界寿已断已遍知，欲界寿亦尔。有欲界寿已断已遍知，非色界寿，谓已离欲染未离色染。问：若欲界寿已断已遍知，无色界寿亦尔耶？答：若无色界寿已断已遍知，欲界寿亦尔。有欲界寿已断已遍知，非无色界寿，谓已离欲染未离无色染。问：若色界寿已断已遍知，无色界寿亦尔耶？答：若无色界寿已断已遍知，色界寿亦尔。有色界寿已断已遍知，非无色界寿，谓已离色染未离无色染。问：若于寿行已断已遍知，彼于欲、色、无色界已离染耶？答：若于欲界寿行已断已遍知，彼 现代汉语译本 问：能看见吗？答：应说没有看见。问：像这样的寿行（Samskara，生命的延续），应该说是对立的，还是应该说是不对立的？答：应该说是不对立的。问：像这样的寿行，应该说是心，还是应该说不是心？应该说是心所（Caitasika，心的附属物），还是应该说不是心所？应该说是与心相应，还是应该说与心不相应？答：应该说不是心，不是心所，与心不相应。问：像这样的寿行，应该说是善，还是应该说是不善，还是应该说是无记（Avyakata，非善非恶）？答：应该说是无记。问：像这样的寿行，应该说是有漏（Sasrava，有烦恼），还是应该说是无漏（Anasrava，无烦恼）？答：应该说是有漏。问：像这样的寿行，应该说是学（Saiksa，有待学习者），还是应该说是无学（Asaiksa，已完成学习者），还是应该说既非学也非无学？答：应该说既非学也非无学。问：像这样的寿行，应该说是欲界系（Kamadhatu，受欲望束缚的界），还是应该说是色界系（Rupadhatu，受物质束缚的界），还是应该说是无色界系（Arupadhatu，不受物质束缚的界）？答：应该说是或者欲界系，或者色界系，或者无色界系。什么是欲界系？答：欲界的寿命。什么是色界系？答：色界的寿命。什么又是无色界系？答：无色界的寿命。 问：如果欲界的寿命已经断除并且已经完全了解，那么色界的寿命也是这样吗？答：如果色界的寿命已经断除并且已经完全了解，那么欲界的寿命也是这样。存在欲界的寿命已经断除并且已经完全了解，但不是色界的寿命的情况，指的是已经脱离了对欲望的执着但还没有脱离对物质的执着。问：如果欲界的寿命已经断除并且已经完全了解，那么无色界的寿命也是这样吗？答：如果无色界的寿命已经断除并且已经完全了解，那么欲界的寿命也是这样。存在欲界的寿命已经断除并且已经完全了解，但不是无色界的寿命的情况，指的是已经脱离了对欲望的执着但还没有脱离对无物质的执着。问：如果色界的寿命已经断除并且已经完全了解，那么无色界的寿命也是这样吗？答：如果无色界的寿命已经断除并且已经完全了解，那么色界的寿命也是这样。存在色界的寿命已经断除并且已经完全了解，但不是无色界的寿命的情况，指的是已经脱离了对物质的执着但还没有脱离对无物质的执着。问：如果对于寿行（Samskara，生命延续）已经断除并且已经完全了解，那么他对于欲界、色界、无色界就已经脱离了执着了吗？答：如果对于欲界的寿行已经断除并且已经完全了解，那么他
English
English version Question: Can it be seen? Answer: It should be said that it cannot be seen. Question: Such a Samskara (life-continuing force), should it be said to be with opposition or without opposition? Answer: It should be said to be without opposition. Question: Such a Samskara, should it be said to be mind or not mind? Should it be said to be a Cetasika (mental adjunct) or not a Cetasika? Should it be said to be associated with mind or not associated with mind? Answer: It should be said to be not mind, not Cetasika, and not associated with mind. Question: Such a Samskara, should it be said to be wholesome, unwholesome, or neutral (Avyakata)? Answer: It should be said to be neutral. Question: Such a Samskara, should it be said to be with outflows (Sasrava) or without outflows (Anasrava)? Answer: It should be said to be with outflows. Question: Such a Samskara, should it be said to be a trainee (Saiksa), a non-trainee (Asaiksa), or neither a trainee nor a non-trainee? Answer: It should be said to be neither a trainee nor a non-trainee. Question: Such a Samskara, should it be said to be bound to the Kamadhatu (desire realm), bound to the Rupadhatu (form realm), or bound to the Arupadhatu (formless realm)? Answer: It should be said to be either bound to the Kamadhatu, or bound to the Rupadhatu, or bound to the Arupadhatu. What is bound to the Kamadhatu? Answer: Life in the Kamadhatu. What is bound to the Rupadhatu? Answer: Life in the Rupadhatu. What is bound to the Arupadhatu? Answer: Life in the Arupadhatu. Question: If life in the Kamadhatu has been cut off and fully understood, is it the same for life in the Rupadhatu? Answer: If life in the Rupadhatu has been cut off and fully understood, it is the same for life in the Kamadhatu. There is a case where life in the Kamadhatu has been cut off and fully understood, but not life in the Rupadhatu, namely, one who has abandoned attachment to desire but has not abandoned attachment to form. Question: If life in the Kamadhatu has been cut off and fully understood, is it the same for life in the Arupadhatu? Answer: If life in the Arupadhatu has been cut off and fully understood, it is the same for life in the Kamadhatu. There is a case where life in the Kamadhatu has been cut off and fully understood, but not life in the Arupadhatu, namely, one who has abandoned attachment to desire but has not abandoned attachment to the formless. Question: If life in the Rupadhatu has been cut off and fully understood, is it the same for life in the Arupadhatu? Answer: If life in the Arupadhatu has been cut off and fully understood, it is the same for life in the Rupadhatu. There is a case where life in the Rupadhatu has been cut off and fully understood, but not life in the Arupadhatu, namely, one who has abandoned attachment to form but has not abandoned attachment to the formless. Question: If Samskara (life-continuing force) has been cut off and fully understood, has he abandoned attachment to desire, form, and the formless? Answer: If Samskara in the Kamadhatu has been cut off and fully understood, then he --------------------------------------------------------------------------------
Chinese
于欲界已离染，非于色、无色界。若于色界寿行已断已遍知，彼于欲色界已离染，非无色界。若于无色界寿行已断已遍知，彼于欲、色、无色界皆已离染。尔时于一切，一切事、一切种、一切位、一切处、一切结，皆已离染故。 于一切善法不放逸胜者，云何不放逸？答：若为断不善法、为圆满善法，常习常修、坚作恒作，数修不止，名不放逸。 集异门足论二法品第三之一 时舍利子复告众言：“具寿当知。佛于二法自善通达，现等觉已，为诸弟子宣说开示。我等今应和合结集，佛灭度后勿有乖诤，当令随顺梵行、法律久住，利乐无量有情，哀愍世间诸天人众。令获殊胜义利安乐。” 二法云何？嗢柁南曰： 二法谓名色， 乃至尽无生， 总二十七门， 应随次别释。 有二法，谓名、色。复有二法，谓无明、有爱。复有二法，谓有见、无有见。复有二法，谓无惭、无愧。复有二法，谓惭、愧。复有二法，谓恶言、恶友。复有二法，谓善言、善友。复有二法，谓入罪善巧、出罪善巧。复有二法，谓入定善巧、出定善巧。复有二法，谓界善巧、作意善巧。复有二法，谓质直、柔和。复有二法，谓堪忍、可乐。 复有二法，谓和顺、供养。复有二法，谓具念、正知。 现代汉语译本 如果对于欲界已经离染，并非对于色界（Rūpadhātu，指色界天）和无色界（Arūpadhātu，指无色界天）。如果对于有色界的寿命行已经断除并且完全知晓，那么他对于欲界已经离染，并非无色界。如果对于无色界的寿命行已经断除并且完全知晓，那么他对于欲界、色界、无色界都已经离染。那时，对于一切，一切事、一切种类、一切位次、一切处所、一切结缚，都已经离染。 对于一切善法不放逸的殊胜者，什么是不放逸？回答：为了断除不善法、为了圆满善法，经常练习、经常修习、坚定地做、恒常地做，多次修习不止息，这叫做不放逸。 《集异门足论》二法品第三之一 这时，舍利子（Śāriputra，佛陀十大弟子之一，以智慧著称）又告诉大家说：‘诸位贤者应当知道，佛陀对于二法已经完全通达，亲自证悟之后，为诸位弟子宣说开示。我们现在应当和合共同结集，佛陀灭度之后不要有乖违争论，应当使随顺梵行（brahmacarya，清净的行为）、法律长久住世，利益安乐无量有情（sattva，众生），哀怜愍念世间诸天人和大众，使他们获得殊胜的义利安乐。’ 什么是二法呢？偈颂说： 二法是指名色（nāmarūpa，精神和物质），乃至达到尽和无生，总共有二十七个门类，应当按照次序分别解释。 有二法，是指名和色。又有二法，是指无明（avidyā，对事物真相的无知）和有爱（bhava-taṇhā，对存在的渴求）。又有二法，是指有见（asti-diṣṭi，认为事物真实存在的见解）和无有见（nāsti-diṣṭi，认为事物不存在的见解）。又有二法，是指无惭（āhrīkya，不知羞耻）和无愧（anapatrāpya，不畏惧罪恶）。又有二法，是指惭和愧。又有二法，是指恶言和恶友。又有二法，是指善言和善友。又有二法，是指进入罪恶的善巧和脱离罪恶的善巧。又有二法，是指进入禅定的善巧和出离禅定的善巧。又有二法，是指界（dhātu，构成要素）的善巧和作意（manasikāra，心理活动）的善巧。又有二法，是指质直和柔和。又有二法，是指堪忍和可乐。 又有二法，是指和顺和供养。又有二法，是指具念（smṛti，忆念）和正知（samprajanya，正确的认知）。