English
English version: Because of not truly knowing, clinging arises at the six sense bases (ṣaṭ-sparśa-āyatana, the six places where contact occurs: eye, ear, nose, tongue, body, and mind in contact with form, sound, smell, taste, touch, and mental objects), and the latent tendencies (anuśaya) of ignorance (avidyā, delusion about the true nature of things) and lack of wisdom (ajnana, absence of knowledge) increase. This is called the yoke of ignorance (avidyā-yoga, the bondage of ignorance). As the World-Honored One (Śākyamuni, the historical Buddha) said: ‘Beings are bound by the yoke of desire (kāma-yoga, the bondage of desire), associated with the yoke of views (dṛṣṭi-yoga, the bondage of wrong views), with ignorance (moha, delusion) as the foremost, dwelling in the stream of birth and death.’ The four disjunctions (visaṃyoga, liberation) are: first, disjunction from the yoke of desire; second, disjunction from the yoke of existence; third, disjunction from the yoke of views; fourth, disjunction from the yoke of ignorance. What is disjunction from the yoke of desire? Answer: As the World-Honored One said: ‘Monks (bhikṣu, ordained male practitioners), know that a well-learned (bahusruta, erudite) noble disciple (āryā-śrāvaka, an enlightened disciple) truly knows the arising (samudaya, origination), cessation (astamgama, ending), taste (āsvāda, gratification), danger (ādinava, drawbacks), escape (niḥsaraṇa, deliverance), and detachment (viveka, separation) of desire.’ Because they truly know the arising, cessation, taste, danger, escape, and detachment of desire, their mind is not entangled or oppressed by attachment to all the various desires, such as greed for desire, desire for desire, intimacy with desire, love of desire, pleasure in desire, depression in desire, indulgence in desire, craving for desire, joy in desire, hoarding of desire, and following desire. This is called disjunction from the yoke of desire. What is disjunction from the yoke of existence? Answer: As the World-Honored One said: ‘Monks, know that a well-learned noble disciple truly knows the arising, cessation, taste, danger, escape, and detachment of existence.’ Because they truly know the arising, cessation, taste, danger, escape, and detachment of existence, their mind is not entangled or oppressed by attachment to all the various existences, such as greed for existence, desire for existence, intimacy with existence, love of existence, pleasure in existence, depression in existence, indulgence in existence, craving for existence, joy in existence, hoarding of existence, and following existence. This is called disjunction from the yoke of existence. What is disjunction from the yoke of views? Answer: As the World-Honored One said: ‘Monks, know that a well-learned noble disciple truly knows the arising, cessation, taste, danger, escape, and detachment of views.’ Because they truly know the arising, cessation, taste, danger, escape, and detachment of views, their mind is not entangled or oppressed by attachment to all the various views, such as greed for views, desire for views, intimacy with views, love of views, pleasure in views, depression in views, indulgence in views, craving for views, joy in views, hoarding of views, and following views. This is called disjunction from the yoke of views. What is disjunction from the yoke of ignorance? Answer: As the World-Honored One said: ‘Monks, know that a well-learned noble disciple truly knows the arising, cessation, taste, danger, escape, and detachment of the six sense bases.’ Because they truly know the arising, cessation, taste, danger, escape, and detachment of the six sense bases, all clinging, ignorance, and lack of wisdom that arise at the six sense bases… --------------------------------------------------------------------------------
Chinese
，不缠压心，是名于无明轭离系。如世尊说： “若断欲有轭， 及超越见轭， 远离无明轭， 便得安隐乐。 彼于现法中， 证得永寂灭， 远离一切轭， 必不往后有。” 四瀑流者，一、欲瀑流；二、有瀑流；三、见瀑流；四、无明瀑流。云何欲瀑流？答：除欲界系诸见无明，诸余欲界系结缚随眠随烦恼缠，是名欲瀑流。云何有瀑流？答：除色无色界系诸见无明，诸余色无色界系结缚随眠随烦恼缠，是名有瀑流。云何见瀑流？答：谓五见：一、有身见；二、边执见；三、邪见；四、见取；五、戒禁取。如是五见，名见瀑流。云何无明瀑流？答：三界无智，是名无明瀑流。 四取者，一、欲取；二、见取；三、戒禁取；四、我语取。云何欲取？答：除欲界系诸见及戒禁取，诸余欲界系结缚随眠随烦恼缠，是名欲取。云何见取？答：谓四见：一、有身见；二、边执见；三、邪见；四、见取。如是四见合名见取。云何戒禁取？答：如有一类于戒执取，谓执此戒能清净、能解脱、能出离、能超苦乐至超苦乐边。或于禁执取，谓执此禁能清净、能解脱、能出离、能超苦乐至超苦乐边。或于戒禁俱执取，谓执此戒禁俱能清净、能解脱、能出离、能超苦乐至超苦乐边。是名戒禁取。云何我语取 现代汉语译本：不被缠缚压迫内心，这被称为从无明之轭中解脱。正如世尊所说： ‘若断欲有轭（对欲望和存在的束缚），及超越见轭（超越错误的见解）， 远离无明轭（远离愚昧），便得安隐乐（便能获得安稳的快乐）。 彼于现法中（他们在今生），证得永寂灭（证得永恒的寂静涅槃）， 远离一切轭（远离一切束缚），必不往后有（必定不会再有来世）。’ 四瀑流（四种烦恼的洪流）是：一、欲瀑流（对欲望的执着）；二、有瀑流（对存在的执着）；三、见瀑流（错误的见解）；四、无明瀑流（愚昧）。什么是欲瀑流？答：除了欲界（Kāmadhātu）所系的各种见解和无明，其余欲界所系的各种结缚（saṃyojana）、随眠（anuśaya）、随烦恼（upakleśa）和缠（paryavasthāna），这被称为欲瀑流。什么是有瀑流？答：除了色界（Rūpadhātu）和无色界（Arūpadhātu）所系的各种见解和无明，其余色界和无色界所系的各种结缚、随眠、随烦恼和缠，这被称为有瀑流。什么是见瀑流？答：指五种邪见：一、有身见（Sakkāya-diṭṭhi，认为五蕴为我）；二、边执见（Antagāhika-diṭṭhi，执着于断见或常见）；三、邪见（Micchā-diṭṭhi，否定因果的错误见解）；四、见取（Diṭṭhi-parāmāsa，执着于自己的错误见解）；五、戒禁取（Sīlabbataparāmāsa，执着于错误的戒律和禁忌）。这五种邪见，被称为见瀑流。 什么是无明瀑流？答：三界（Trailokya）的无知，这被称为无明瀑流。 四取（四种执取）是：一、欲取（对欲望的执取）；二、见取（对错误见解的执取）；三、戒禁取（对错误戒律和禁忌的执取）；四、我语取（对‘我’的言说的执取）。什么是欲取？答：除了欲界所系的各种见解和戒禁取，其余欲界所系的各种结缚、随眠、随烦恼和缠，这被称为欲取。什么是见取？答：指四种邪见：一、有身见；二、边执见；三、邪见；四、见取。这四种邪见合称为见取。什么是戒禁取？答：例如，有些人对戒律有所执取，认为执着于此戒律能得到清净、能得到解脱、能得到出离、能超越痛苦和快乐，达到超越痛苦和快乐的境界。或者对禁忌有所执取，认为执着于此禁忌能得到清净、能得到解脱、能得到出离、能超越痛苦和快乐，达到超越痛苦和快乐的境界。或者对戒律和禁忌都执取，认为执着于此戒律和禁忌都能得到清净、能得到解脱、能得到出离、能超越痛苦和快乐，达到超越痛苦和快乐的境界。这被称为戒禁取。什么是我语取？