English
English version If true tranquility is achieved, it is said to be the attainment of the most supreme place of tranquility. This is called the place of tranquility. The four aggregates (Skandha) are: 1. Aggregate of Discipline (Sila-skandha); 2. Aggregate of Concentration (Samadhi-skandha); 3. Aggregate of Wisdom (Prajna-skandha); 4. Aggregate of Liberation (Vimutti-skandha). What is the Aggregate of Discipline? Answer: As the Bhagavan (Blessed One) said in the 'Distinguishing the Three Aggregates Discourse': 'Monks (Bhiksu), know that I speak of the discipline of the learner, the discipline of the non-learner, and all good discipline that is neither of the learner nor of the non-learner; all these are the Aggregate of Discipline.' This is called the Aggregate of Discipline. What is the Aggregate of Concentration? Answer: As the Bhagavan said in the 'Distinguishing the Three Aggregates Discourse': 'Monks, know that I speak of the concentration of the learner, the concentration of the non-learner, and all good concentration that is neither of the learner nor of the non-learner; all these are the Aggregate of Concentration.' This is called the Aggregate of Concentration. What is the Aggregate of Wisdom? Answer: As the Bhagavan said in the 'Distinguishing the Three Aggregates Discourse': 'Monks, know that I speak of the wisdom of the learner, the wisdom of the non-learner, and all good wisdom that is neither of the learner nor of the non-learner; all these are the Aggregate of Wisdom.' This is called the Aggregate of Wisdom. What is the Aggregate of Liberation? Answer: As the Bhagavan said in the 'Distinguishing the Three Aggregates Discourse': 'Monks, know that I speak of the liberation of the learner, the liberation of the non-learner, and all good liberation that is neither of the learner nor of the non-learner; all these are the Aggregate of Liberation.' This is called the Aggregate of Liberation. The four reliances (Nissaya) are: 1. After reflection, a certain thing should be avoided; 2. After reflection, a certain thing should be used; 3. After reflection, a certain thing should be eliminated; 4. After reflection, a certain thing should be endured. What is 'after reflection, a certain thing should be avoided'? Answer: As the Bhagavan said in the 'Discourse on Guarding Against Defilements': 'You monks, should carefully consider and avoid dangerous elephants, dangerous horses, dangerous cows, dangerous dogs, dangerous water buffalo, and the like. You should carefully consider and avoid tree stumps, poisonous thorns, pits, cliffs, valleys, wells, toilets, rivers, and the like. You should carefully consider and avoid bad conduct, bad demeanor, bad friends, bad companions, bad places to practice, bad bedding, and the like.' 'Bad bedding' refers to the situation where, if such bedding is used, wise fellow practitioners of the holy life should not generate discrimination by distinguishing places, and should not measure. --------------------------------------------------------------------------------
Chinese
处而生测量、不应猜疑处而生猜疑，如是卧具我说为恶，汝等苾刍应当远避。是名思择一法应远避。云何思择一法应受用？答：如薄伽梵于《防诸漏记别经》中作如是说：汝等苾刍，应审思择，如法衣服当受用之，不为勇健、不为傲逸、不为颜貌、不为端严，但为遮防蚊虻寒热蛇蝎等触，及为覆蔽深可羞耻丑陋身形。应审思择，如法饮食当受用之，不为勇健、不为傲逸、不为颜貌、不为端严，但为此身暂住存济、止息饥渴摄受梵行，为断故受不起新受，无罪存济力乐安住。应审思择，如法卧具当受用之，不为勇健、不为傲逸、不为颜貌、不为端严，但为遮防寒热风雨，及得最胜安隐寂静。应审思择，如法医药当受用之，不为勇健、不为傲逸、不为颜貌、不为端严，但为止息未起已起所有疾病得修善业。是名思择一法应受用。云何思择一法应除遣？答：如薄伽梵于《防诸漏记别经》中作如是说：汝等苾刍，已起欲寻恚寻害寻，不应韫畜，应速断灭变吐除遣。是名思择一法应除遣。云何思择一法应忍受？答：如薄伽梵于《防诸漏记别经》中作如是说：汝等苾刍应起精进，有势有勤、勇悍坚猛不舍善轭。假使我身血肉枯竭，唯皮筋骨连拄而存，若本所求胜法未获，终不止息所起精进。又精进时身心疲惓，终不由斯而生懈怠。 现代汉语译本 因处境而产生测量、不应在因处境而产生猜疑，像这样的卧具，我说它是恶劣的，你们这些苾刍（bhiksu，比丘）应当远离。这叫做思择一种法应当远离。 什么叫做思择一种法应当受用？回答：正如薄伽梵（Bhagavan，世尊）在《防诸漏记别经》中所说的那样：你们这些苾刍，应当审慎地思择，如法的衣服应当受用它，不是为了勇健、不是为了傲慢放逸、不是为了容貌、不是为了端庄美观，只是为了遮挡蚊虻、寒冷、暑热、蛇蝎等物的侵扰，以及为了遮蔽那深可羞耻的丑陋身形。应当审慎地思择，如法的饮食应当受用它，不是为了勇健、不是为了傲慢放逸、不是为了容貌、不是为了端庄美观，只是为了使这个身体暂时存活、维持生命、止息饥渴、摄受梵行，为了断除过去的感受，不生起新的感受，无罪地存活、保持体力、快乐安住。应当审慎地思择，如法的卧具应当受用它，不是为了勇健、不是为了傲慢放逸、不是为了容貌、不是为了端庄美观，只是为了遮挡寒冷、暑热、风雨，以及获得最殊胜的安稳寂静。应当审慎地思择，如法的医药应当受用它，不是为了勇健、不是为了傲慢放逸、不是为了容貌、不是为了端庄美观，只是为了止息未生起和已经生起的所有疾病，从而能够修习善业。这叫做思择一种法应当受用。 什么叫做思择一种法应当除遣？回答：正如薄伽梵（Bhagavan，世尊）在《防诸漏记别经》中所说的那样：你们这些苾刍，已经生起的欲寻（欲的寻求）、恚寻（嗔恚的寻求）、害寻（伤害的寻求），不应当蕴藏在心中，应当迅速地断灭、改变、吐出、除遣。这叫做思择一种法应当除遣。 什么叫做思择一种法应当忍受？回答：正如薄伽梵（Bhagavan，世尊）在《防诸漏记别经》中所说的那样：你们这些苾刍应当发起精进，有势力、有勤奋，勇敢强悍、坚定勇猛，不舍弃善的轭。假使我的身体血肉枯竭，只剩下皮肤、筋、骨头连接支撑而存在，如果我所寻求的殊胜之法还没有获得，终究不会停止所发起的精进。又，精进的时候，即使身体和心灵疲惫困倦，终究不会因此而产生懈怠。
English
English version Measuring arises from a situation, suspicion should not arise from a situation. Such bedding, I say, is evil; you bhiksus (bhiksu, monks) should avoid it. This is called contemplating one dharma that should be avoided. What is called contemplating one dharma that should be used? Answer: Just as the Bhagavan (Bhagavan, the Blessed One) said in the 'Discourse on the Discrimination of Preventing Defilements': You bhiksus, should carefully consider that lawful clothing should be used, not for strength, not for arrogance, not for appearance, not for elegance, but only to protect against mosquitoes, cold, heat, snakes, scorpions, and other touches, and to cover the deeply shameful and ugly body. You should carefully consider that lawful food should be used, not for strength, not for arrogance, not for appearance, not for elegance, but only for this body to temporarily dwell, to sustain life, to stop hunger and thirst, to embrace the Brahma-faring, to cut off past feelings, not to arise new feelings, to live without guilt, to maintain strength, and to dwell in happiness. You should carefully consider that lawful bedding should be used, not for strength, not for arrogance, not for appearance, not for elegance, but only to protect against cold, heat, wind, and rain, and to obtain the most excellent peace and tranquility. You should carefully consider that lawful medicine should be used, not for strength, not for arrogance, not for appearance, not for elegance, but only to stop all diseases that have not yet arisen and have already arisen, so that you can cultivate good deeds. This is called contemplating one dharma that should be used. What is called contemplating one dharma that should be eliminated? Answer: Just as the Bhagavan (Bhagavan, the Blessed One) said in the 'Discourse on the Discrimination of Preventing Defilements': You bhiksus, having arisen sensual thought, angry thought, and harmful thought, should not harbor them, but should quickly cut them off, transform them, vomit them out, and eliminate them. This is called contemplating one dharma that should be eliminated. What is called contemplating one dharma that should be endured? Answer: Just as the Bhagavan (Bhagavan, the Blessed One) said in the 'Discourse on the Discrimination of Preventing Defilements': You bhiksus, should arouse diligence, having power, having effort, being brave, firm, and fierce, not abandoning the yoke of goodness. Even if my body's blood and flesh are exhausted, with only skin, sinews, and bones connected and supporting it, if the supreme dharma that I seek has not yet been obtained, I will never stop the diligence that has arisen. Moreover, when diligent, even if the body and mind are tired and weary, I will never give rise to laziness because of this. --------------------------------------------------------------------------------
Chinese
应深忍受寒热饥渴蛇蝎蚊虻风雨等触，又应忍受他人所发能生身中猛利辛楚夺命苦受毁辱语言。是名思择一法应忍受。 四法迹者，一、无贪法迹；二、无瞋法迹；三、正念法迹；四、正定法迹。云何无贪法迹？答：无贪者，谓于欲境诸不贪不等贪，广说乃至非贪类非贪生，是名无贪。法迹者，谓即无贪亦名为法、亦名为迹、亦名法迹，是故名为无贪法迹。云何无瞋法迹？答：无瞋者，谓于有情不欲损害、不怀栽杌、不欲扰恼，广说乃至非已为过患、非当为过患、非现为过患，是名无瞋。法迹者，谓即无瞋亦名为法、亦名为迹、亦名法迹，是故名为无瞋法迹。云何正念法迹？答：正念者，谓依出离远离所生善法，诸念随念，广说乃至心明记性，是名正念。法迹者，谓即正念亦名为法、亦名为迹、亦名法迹，是故名为正念法迹。云何正定法迹？答：正定者，谓依出离远离所生善法，诸定令心住，广说乃至心一境性，是名正定。法迹者，谓即正定亦名为法、亦名为迹、亦名法迹，是故名为正定法迹。 四应证法者，谓或有法是身应证、或复有法是念应证、或复有法是眼应证、或复有法是慧应证。云何有法是身应证？答：谓八解脱，是身应证。云何有法是念应证？答：谓宿住事，是念应证。云何有法是眼应证？ 现代汉语译本： 应当深深地忍受寒冷、暑热、饥饿、干渴，以及蛇、蝎、蚊、虻、风雨等带来的触感，还应当忍受他人所说的能够使身体产生剧烈、辛辣、痛苦，甚至夺走性命的苦受和侮辱性的语言。这叫做思择一种法应当忍受。 四法迹是指：一、无贪法迹；二、无瞋法迹；三、正念法迹；四、正定法迹。什么是无贪法迹？回答：无贪，是指对于欲望的境界，各种不贪、不特别贪，广泛地说，乃至不是贪的种类、不是贪的产生，这叫做无贪。法迹，是指这无贪也称为法，也称为迹，也称为法迹，所以叫做无贪法迹。什么是无瞋法迹？回答：无瞋，是指对于有情众生，不想要损害、不怀有恶意、不想要扰乱恼害，广泛地说，乃至不是已经造成的过患、不是将要造成的过患、不是现在造成的过患，这叫做无瞋。法迹，是指这无瞋也称为法，也称为迹，也称为法迹，所以叫做无瞋法迹。什么是正念法迹？回答：正念，是指依靠出离、远离所产生的善法，各种忆念、随念，广泛地说，乃至心里的明记性，这叫做正念。法迹，是指这正念也称为法，也称为迹，也称为法迹，所以叫做正念法迹。什么是正定法迹？回答：正定，是指依靠出离、远离所产生的善法，各种禅定使心安住，广泛地说，乃至心专注于单一境界的性质，这叫做正定。法迹，是指这正定也称为法，也称为迹，也称为法迹，所以叫做正定法迹。 四应证法是指：或者有法是身体应该证得的，或者有法是念头应该证得的，或者有法是眼睛应该证得的，或者有法是智慧应该证得的。什么是有法是身体应该证得的？回答：指八解脱，是身体应该证得的。什么是有法是念头应该证得的？回答：指宿住事（对过去世的忆念），是念头应该证得的。什么是有法是眼睛应该证得的？
English
English version: One should deeply endure cold, heat, hunger, thirst, the touch of snakes, scorpions, mosquitoes, gadflies, wind, rain, and so on. Furthermore, one should endure the intensely sharp, bitter, and life-threatening painful sensations and insulting words uttered by others that arise in the body. This is called contemplating one dharma that should be endured. The four traces of dharma are: 1. the trace of dharma of non-greed; 2. the trace of dharma of non-hatred; 3. the trace of dharma of right mindfulness; 4. the trace of dharma of right concentration. What is the trace of dharma of non-greed? Answer: Non-greed refers to all forms of non-greed and unequal greed towards objects of desire, broadly speaking, even to the extent of not being a type of greed or a product of greed. This is called non-greed. A trace of dharma means that this very non-greed is also called dharma, also called a trace, and also called a trace of dharma; therefore, it is called the trace of dharma of non-greed. What is the trace of dharma of non-hatred? Answer: Non-hatred refers to not wanting to harm sentient beings, not harboring malice, and not wanting to disturb or annoy them, broadly speaking, even to the extent of not being a fault that has already been committed, not being a fault that will be committed, and not being a fault that is currently being committed. This is called non-hatred. A trace of dharma means that this very non-hatred is also called dharma, also called a trace, and also called a trace of dharma; therefore, it is called the trace of dharma of non-hatred. What is the trace of dharma of right mindfulness? Answer: Right mindfulness refers to all forms of recollection and remembrance of virtuous dharmas arising from detachment and separation, broadly speaking, even to the extent of mental clarity and memory. This is called right mindfulness. A trace of dharma means that this very right mindfulness is also called dharma, also called a trace, and also called a trace of dharma; therefore, it is called the trace of dharma of right mindfulness. What is the trace of dharma of right concentration? Answer: Right concentration refers to all forms of samadhi that arise from detachment and separation, which cause the mind to abide, broadly speaking, even to the extent of the mind's one-pointedness. This is called right concentration. A trace of dharma means that this very right concentration is also called dharma, also called a trace, and also called a trace of dharma; therefore, it is called the trace of dharma of right concentration. The four dharmas to be realized are: either there is a dharma that should be realized by the body, or there is a dharma that should be realized by the mind, or there is a dharma that should be realized by the eye, or there is a dharma that should be realized by wisdom. What is a dharma that should be realized by the body? Answer: The eight liberations are what should be realized by the body. What is a dharma that should be realized by the mind? Answer: Recollection of past lives is what should be realized by the mind. What is a dharma that should be realized by the eye? --------------------------------------------------------------------------------