Chinese
是名修定若习若修若多所作为能获得诸漏永尽。如薄伽梵于波罗衍拏起问中说： “断欲想忧怖， 离惛沉睡眠， 及恶作掉举， 得舍念清净。 法轮为上首， 得正智解脱， 我说断无明， 得胜分别慧。” 四业者，一、黑黑异熟业；二、白白异熟业；三、黑白黑白异熟业；四、非黑非白无异熟业能尽诸业。云何黑黑异熟业？答：如世尊为持俱胝牛戒布剌拏说：圆满当知，世有一类补特伽罗，造有损害身语意行。彼造有损害身语意行已，积集增长有损害法。彼积集增长有损害法已，感得有损害自体。彼感得有损害自体已，生有损害世间。彼生有损害世间已，触有损害触。彼触有损害触已，受有损害受，一向不可爱、一向不可乐、一向不可喜、一向不可意，如那落伽诸有情类。彼由此类有此类生，生已复触如是类触，是故我说彼诸有情随自造业。圆满当知，是名黑黑异熟业。造有损害身语意行者，谓造不善身语意行，于此义中意说不善身语意行，名有损害身语意行。彼造有损害身语意行已，积集增长有损害法者。谓造不善身语意行已，造作增长不远离法，于此义中意说造作增长不远离法，名积集增长有损害法。彼积集增长有损害法已，感得有损害自体者，谓造作增长不远离法已，感得地狱 现代汉语译本：这种名为修定的行为，如果勤加练习、修习和实践，就能彻底消除各种烦恼。正如薄伽梵（Bhagavan，世尊）在《波罗衍拏起问经》中所说： ‘断除对欲望的执着和忧虑恐惧，远离昏沉、睡眠，以及后悔和散乱，获得舍弃的念头和清净的心。以法轮（Dharmacakra，佛法之轮）为最高指导，获得正确的智慧和解脱，我说断除无明（Avidya，无知），就能获得卓越的辨别智慧。’ 四种业是：一、黑黑异熟业；二、白白异熟业；三、黑白黑白异熟业；四、非黑非白无异熟业，能使所有业都止息。什么是黑黑异熟业？回答：正如世尊为持俱胝牛戒的布剌拏（Purna，人名）所说：圆满地了解，世上有一类补特伽罗（Pudgala，人），他们造作具有损害的身语意行为。他们造作具有损害的身语意行为后，积累增长具有损害的法。他们积累增长具有损害的法后，感受到具有损害的自体。他们感受到具有损害的自体后，生于具有损害的世间。他们生于具有损害的世间后，接触到具有损害的触。他们接触到具有损害的触后，感受到具有损害的感受，完全不可爱、完全不快乐、完全不喜悦、完全不如意，就像那落伽（Naraka，地狱）的众生一样。他们由于此类业而有此类生，生后又接触到如此类的触，所以我说这些众生都随自己所造的业而受报。圆满地了解，这叫做黑黑异熟业。造作具有损害的身语意行为，是指造作不善的身语意行为，在此意义中，意指不善的身语意行为，称为具有损害的身语意行为。他们造作具有损害的身语意行为后，积累增长具有损害的法，是指造作不善的身语意行为后，造作增长不远离的法，在此意义中，意指造作增长不远离的法，称为积累增长具有损害的法。他们积累增长具有损害的法后，感受到具有损害的自体，是指造作增长不远离的法后，感受到地狱。
English
English version: This practice called Samadhi (concentration), if diligently practiced, cultivated, and performed, can completely eliminate all defilements. As the Bhagavan (The Blessed One) said in the Parayanavagga (Discourse on the Way to the Far Shore): 'Cut off desire, thought, fear, and dread, abandon sloth and torpor, as well as remorse and agitation, attain purity of mindfulness and equanimity. With the Dharma-wheel (Dharmacakra, the Wheel of Dharma) as the foremost guide, attain right knowledge and liberation. I say, by cutting off ignorance (Avidya), one attains superior discriminating wisdom.' The four types of Karma are: 1. Black Karma with Black Vipaka (result); 2. White Karma with White Vipaka; 3. Black and White Karma with Black and White Vipaka; 4. Neither Black nor White Karma with No Vipaka, which leads to the cessation of all Karma. What is Black Karma with Black Vipaka? The answer: As the Blessed One said to Purna (name of a person), who adhered to the cow-vow of a koti (ten million): Know perfectly well, there is a certain type of Pudgala (person) in the world who creates harmful actions of body, speech, and mind. Having created harmful actions of body, speech, and mind, they accumulate and increase harmful Dharmas (teachings/phenomena). Having accumulated and increased harmful Dharmas, they experience a harmful self. Having experienced a harmful self, they are born into a harmful world. Having been born into a harmful world, they come into contact with harmful contacts. Having come into contact with harmful contacts, they experience harmful feelings, which are entirely unlovable, entirely unpleasant, entirely undesirable, and entirely disagreeable, like the beings in Naraka (hell). Because of this type of Karma, they have this type of birth, and having been born, they again come into contact with such types of contacts. Therefore, I say that these beings are rewarded according to their own deeds. Know perfectly well, this is called Black Karma with Black Vipaka. Creating harmful actions of body, speech, and mind means creating unwholesome actions of body, speech, and mind. In this context, it means that unwholesome actions of body, speech, and mind are called harmful actions of body, speech, and mind. Having created harmful actions of body, speech, and mind, they accumulate and increase harmful Dharmas means that having created unwholesome actions of body, speech, and mind, they create and increase non-separation Dharmas. In this context, it means that creating and increasing non-separation Dharmas is called accumulating and increasing harmful Dharmas. Having accumulated and increased harmful Dharmas, they experience a harmful self means that having created and increased non-separation Dharmas, they experience hell. --------------------------------------------------------------------------------
Chinese
中有，于此义中意说地狱中有，名有损害自体。所以者何？谓住彼中有中，眼所见色、耳所闻声、鼻所嗅香、舌所尝味、身所觉触、意所了法，一切不可意非可意、不悦意非悦意、不可意相非可意相、不平等相非平等相，彼由此缘纯受忧苦。彼感得有损害自体已生有损害世间者，谓感得地狱中有已生地狱趣，于此义中意说地狱趣，名有损害世间。所以者何？谓生地狱趣已，眼所见色乃至意所了法，一切不可意非可意，广说乃至不平等相非平等相，彼由此缘纯受忧苦。彼生有损害世间已触有损害触者，谓生地狱趣已触地狱触，于此义中意说地狱触，名有损害触。彼触有损害触已受有损害受者，谓触如是类触，定受如是类受，触顺苦受触时必受苦受，由此故说触有损害触已受有损害受。一向不可爱、一向不可乐、一向不可喜、一向不可意者，谓彼苦受，一切有情皆共不爱不乐不喜亦不可意，由此故说一向不可爱乃至不可意。如那落迦诸有情类者，谓显趣向地狱世间诸有情类，由此故说如那落迦诸有情类。彼由此类有此类生者，谓彼有情有所依事有因有缘而生于彼，由此故说彼由此类有此类生。生已复触如是类触者，谓生地狱已复触地狱触，由此故说生已复触如是类触。是故我说彼诸有情随自造业者，谓设若造有损害身语意 现代汉语译本： ‘中有’（Antarabhava，中阴），在这个意义上，意指地狱的‘中有’，名为‘有损害自体’。为什么这么说呢？因为住在那个‘中有’之中，眼睛所见的颜色、耳朵所听的声音、鼻子所嗅的香气、舌头所尝的味道、身体所觉的触感、意识所了知的法，一切都是不可意的、非可意的、不悦意的、非悦意的、不可意之相、非可意之相、不平等之相、非平等之相，他们因此纯粹地承受忧愁痛苦。他们感得‘有损害自体’，已经生于‘有损害世间’，意思是感得地狱的‘中有’之后，已经生于地狱趣。在这个意义上，意指地狱趣，名为‘有损害世间’。为什么这么说呢？因为生于地狱趣之后，眼睛所见的颜色乃至意识所了知的法，一切都是不可意的、非可意的，广泛地说，乃至不平等之相、非平等之相，他们因此纯粹地承受忧愁痛苦。他们生于‘有损害世间’之后，触及‘有损害触’，意思是生于地狱趣之后，触及地狱的触感。在这个意义上，意指地狱的触感，名为‘有损害触’。他们触及‘有损害触’之后，感受‘有损害受’，意思是触及如此种类的触感，必定感受如此种类的感受，触及顺应苦受的触感时，必定感受苦受，因此说触及‘有损害触’之后，感受‘有损害受’。一向不可爱、一向不可乐、一向不可喜、一向不可意，指的是那些苦受，一切有情都共同地不爱、不乐、不喜，也不可意，因此说一向不可爱乃至不可意。如同那落迦（Naraka，地狱）的那些有情众生，指的是显示趣向地狱世间的那些有情众生，因此说如同那落迦的那些有情众生。他们由此种类的业，有如此种类的生，指的是那些有情有所依的事情，有因有缘而生于那里，因此说他们由此种类的业，有如此种类的生。生之后又触及如此种类的触感，意思是生于地狱之后又触及地狱的触感，因此说生之后又触及如此种类的触感。所以我说那些有情随自己所造的业，意思是如果造作了有损害的身语意业。
English
English version: 'Antarabhava' (intermediate state), in this context, refers to the 'Antarabhava' of hell, named 'self with harm'. Why is that? Because residing in that 'Antarabhava', the colors seen by the eyes, the sounds heard by the ears, the scents smelled by the nose, the tastes tasted by the tongue, the tactile sensations felt by the body, the dharmas cognized by the mind, all are undesirable, non-desirable, unpleasant, non-pleasant, undesirable aspects, non-desirable aspects, unequal aspects, non-equal aspects, and they purely endure sorrow and suffering because of this. They feel 'self with harm', having already been born into 'world with harm', meaning after feeling the 'Antarabhava' of hell, they have already been born into the hell realm. In this context, it refers to the hell realm, named 'world with harm'. Why is that? Because after being born into the hell realm, the colors seen by the eyes, up to the dharmas cognized by the mind, all are undesirable, non-desirable, broadly speaking, up to unequal aspects, non-equal aspects, and they purely endure sorrow and suffering because of this. After being born into 'world with harm', they touch 'touch with harm', meaning after being born into the hell realm, they touch the touch of hell. In this context, it refers to the touch of hell, named 'touch with harm'. After touching 'touch with harm', they experience 'feeling with harm', meaning touching such kinds of touch, they will certainly experience such kinds of feeling, when touching touch that accords with painful feeling, they will certainly experience painful feeling, therefore it is said that after touching 'touch with harm', they experience 'feeling with harm'. Always unlovable, always unenjoyable, always unpleasing, always undesirable, refers to those painful feelings, all sentient beings commonly dislike, do not enjoy, are not pleased, and are also undesirable, therefore it is said always unlovable up to undesirable. Like those sentient beings in Naraka (hell), refers to showing those sentient beings heading towards the hell world, therefore it is said like those sentient beings in Naraka. They, due to this kind of karma, have this kind of birth, refers to those sentient beings having something to rely on, having a cause and condition, and being born there, therefore it is said that they, due to this kind of karma, have this kind of birth. After being born, they again touch such kinds of touch, meaning after being born in hell, they again touch the touch of hell, therefore it is said that after being born, they again touch such kinds of touch. Therefore I say that those sentient beings follow their own created karma, meaning if they create harmful actions of body, speech, and mind. --------------------------------------------------------------------------------
Chinese
行、若不造有损害身语意行，俱积集增长有损害法、或俱不积集增长有损害法；若积集增长有损害法、若不积集增长有损害法，俱感得有损害自体、或俱不感得有损害自体；若感得有损害自体、若不感得有损害自体，俱生有损害世间、或俱不生有损害世间；若生有损害世间、若不生有损害世间，俱触有损害触、或俱不触有损害触；若触有损害触、若不触有损害触，俱受有损害受、或俱不受有损害受，则不应言是故我说彼诸有情随自造业，以若造有损害身语意行，则积集增长有损害法；若不造有损害身语意行，则不积集增长有损害法。若积集增长有损害法，则感得有损害自体；若不积集增长有损害法，则不感得有损害自体。若感得有损害自体，则生有损害世间；若不感得有损害自体，则不生有损害世间。若生有损害世间，则触有损害触；若不生有损害世间，则不触有损害触。若触有损害触，则受有损害受；若不触有损害触，则不受有损害受。由此应言，是故我说彼诸有情随自造业。是名黑黑异熟业者，谓此业是不善感非爱异熟。云何白白异熟业？答：如世尊为持俱胝牛戒补剌拏说：圆满当知，世有一类补特伽罗，造无损害身语意行。彼造无损害身语意行已，积集增长无损害法。彼积集增长无损害法已，感得无损害自体。 现代汉语译本 如果不是造作会损害身、语、意三行的行为，那么就会一起积累增长会带来损害的法，或者一起不积累增长会带来损害的法；如果积累增长会带来损害的法，或者不积累增长会带来损害的法，那么就会一起感受到会带来损害的自身，或者一起不感受到会带来损害的自身；如果感受到会带来损害的自身，或者不感受到会带来损害的自身，那么就会一起出生在会带来损害的世间，或者一起不出生在会带来损害的世间；如果出生在会带来损害的世间，或者不出生在会带来损害的世间，那么就会一起接触到会带来损害的触，或者一起不接触到会带来损害的触；如果接触到会带来损害的触，或者不接触到会带来损害的触，那么就会一起感受到会带来损害的感受，或者一起不感受到会带来损害的感受，那么就不应该说，因此我说那些有情众生随着自己所造的业，如果造作会损害身、语、意三行的行为，那么就会积累增长会带来损害的法；如果不造作会损害身、语、意三行的行为，那么就不会积累增长会带来损害的法。如果积累增长会带来损害的法，那么就会感受到会带来损害的自身；如果不积累增长会带来损害的法，那么就不会感受到会带来损害的自身。如果感受到会带来损害的自身，那么就会出生在会带来损害的世间；如果不感受到会带来损害的自身，那么就不会出生在会带来损害的世间。如果出生在会带来损害的世间，那么就会接触到会带来损害的触；如果不出生在会带来损害的世间，那么就不会接触到会带来损害的触。如果接触到会带来损害的触，那么就会感受到会带来损害的感受；如果不接触到会带来损害的触，那么就不会感受到会带来损害的感受。因此应该说，因此我说那些有情众生随着自己所造的业。这被称为黑黑异熟业，意思是这种业是不善的，会感得不喜欢的异熟果报。 什么是白白异熟业呢？回答：就像世尊为持俱胝（俱胝：梵文，意为千万）牛戒的补剌拏（补剌拏：人名）所说：圆满地应当知道，世间有一类补特伽罗（补特伽罗：梵文，意为人），造作没有损害的身、语、意三行。他们造作没有损害的身、语、意三行后，积累增长没有损害的法。他们积累增长没有损害的法后，感受到没有损害的自身。