English
English version: Not being entangled and oppressed in mind, this is called being released from the yoke of ignorance (Avidyā-yoga). As the World-Honored One said: ‘If one cuts off the yoke of desire and existence (Kāma-bhava-yoga), and transcends the yoke of views (Dṛṣṭi-yoga), And is far from the yoke of ignorance (Avidyā-yoga), then one obtains peaceful bliss (Anīgha-sukha). They, in the present life (Diṭṭheva dhamme), realize eternal extinction (Accheduṃ phusati), Far from all yokes (Sabba-yoga-visaṃyutta), they will surely not go to future existence (Nāgantāram bhavam).’ The four floods (Ogha) are: one, the flood of desire (Kāmogha); two, the flood of existence (Bhavogha); three, the flood of views (Diṭṭhogha); four, the flood of ignorance (Avidyogha). What is the flood of desire? Answer: Except for the views and ignorance associated with the desire realm (Kāmadhātu), all other fetters (saṃyojana), latent tendencies (anuśaya), secondary defilements (upakleśa), and entanglements (paryavasthāna) associated with the desire realm, are called the flood of desire. What is the flood of existence? Answer: Except for the views and ignorance associated with the form realm (Rūpadhātu) and the formless realm (Arūpadhātu), all other fetters, latent tendencies, secondary defilements, and entanglements associated with the form and formless realms, are called the flood of existence. What is the flood of views? Answer: It refers to the five wrong views: one, the view of self (Sakkāya-diṭṭhi, the belief in a permanent self in the five aggregates); two, the view of extremes (Antagāhika-diṭṭhi, clinging to eternalism or annihilationism); three, wrong view (Micchā-diṭṭhi, denial of cause and effect); four, clinging to views (Diṭṭhi-parāmāsa, holding onto one's own wrong views); five, clinging to rites and rituals (Sīlabbataparāmāsa, clinging to wrong precepts and observances). These five wrong views are called the flood of views. What is the flood of ignorance? Answer: Ignorance in the three realms (Trailokya), is called the flood of ignorance. The four graspings (Upādāna) are: one, sense-desire grasping (Kāmupādāna); two, view grasping (Diṭṭhupādāna); three, habit and ritual grasping (Sīlabbatupādāna); four, self-assertion grasping (Attavādupādāna). What is sense-desire grasping? Answer: Except for the views and habit-and-ritual grasping associated with the desire realm, all other fetters, latent tendencies, secondary defilements, and entanglements associated with the desire realm, are called sense-desire grasping. What is view grasping? Answer: It refers to the four wrong views: one, the view of self; two, the view of extremes; three, wrong view; four, clinging to views. These four wrong views are collectively called view grasping. What is habit and ritual grasping? Answer: For example, some people grasp at precepts, thinking that clinging to these precepts can purify, liberate, lead to release, and transcend suffering and happiness, reaching the state beyond suffering and happiness. Or they grasp at rituals, thinking that clinging to these rituals can purify, liberate, lead to release, and transcend suffering and happiness, reaching the state beyond suffering and happiness. Or they grasp at both precepts and rituals, thinking that clinging to these precepts and rituals can purify, liberate, lead to release, and transcend suffering and happiness, reaching the state beyond suffering and happiness. This is called habit and ritual grasping. What is self-assertion grasping? -------------------------------------------------------------------------------- ？答：除色无色界系诸见及戒禁取，诸余色无色界系结缚随眠随烦恼缠，是名我语取。 四身系者，一、贪身系；二、瞋身系；三、戒禁取身系；四、此实执取身系。云何贪身系？答：贪者，谓于欲境诸贪等贪，广说乃至贪类贪生，是名为贪。身系者，谓此贪未断未遍知，于彼彼有情、彼彼身、彼彼聚、彼彼所得自体，为因、为缘系、等系、各别系，相连相续，方得久住。如巧鬘师或彼弟子聚花置前，以长缕结作种种鬘，此花用缕为因为缘，结等结各别结相连相续方得成鬘。此贪亦尔，未断未遍知，于彼彼有情彼彼身、彼彼聚、彼彼所得自体，为因为缘，系等系、各别系相连相续，乃得久住，是名身系。云何瞋身系？答：瞋者，谓于有情欲为损害，广说乃至现为过患，是名为瞋。身系者如前说。云何戒禁取身系？答：戒禁取及身系，俱如前说。云何此实执取身系？答：此实执取者，谓或有执我及世间常，此实、余痴妄。或复有执我及世间无常，此实、余痴妄。或复有执我及世间亦常亦无常，此实、余痴妄。或复有执我及世间非常非无常，此实、余痴妄。或复有执我及世间有边，此实、余痴妄。或复有执我及世间无边，此实、余痴妄。或复有执我及世间亦有边亦无边，此实、余痴妄。或复有执我及世间非有边非无 { "translations": [ "现代汉语译本：问：什么是‘我语取’？答：除了与色蕴（Rūpaskandha）无关的各种见解以及戒禁取（Śīlabbataparāmarsa），其余与色蕴无关的结缚（bandhana）、随眠（anuśaya）、随烦恼（upakleśa）和缠（paryavasthana），这被称为‘我语取’。", "问：什么是四身系？答：一是贪身系（rāga-kāya-bandhana）；二是瞋身系（dveṣa-kāya-bandhana）；三是戒禁取身系（śīlabbataparāmarsa-kāya-bandhana）；四是此实执取身系（idamsatyābhiniveśa-kāya-bandhana）。什么是贪身系？答：贪，是指对于欲望之境的各种贪婪，乃至贪类贪生，这被称为贪。身系，是指这种贪未被断除、未被完全认知，因此在各种有情（sattva）、各种身体、各种聚集、各种所得的自体上，以因、以缘而系缚、等系缚、各自系缚，相互连接相续，才能长久存在。比如熟练的花鬘师或其弟子将花聚集在面前，用长线结成各种花鬘，这些花以线为因、为缘，结、等结、各自结相互连接相续，才能成为花鬘。这种贪也是如此，未被断除、未被完全认知，因此在各种有情、各种身体、各种聚集、各种所得的自体上，以因、以缘而系缚、等系缚、各自系缚，相互连接相续，才能长久存在，这被称为身系。什么是瞋身系？答：瞋，是指对于有情想要加以损害，乃至显现为过患，这被称为瞋。身系如前所述。什么是戒禁取身系？答：戒禁取及身系，都如前所述。什么是此实执取身系？答：此实执取，是指或者有人执着‘我’（ātman）及世间是常，认为‘这是真实的，其余是愚痴妄想’。或者有人执着‘我’及世间是无常，认为‘这是真实的，其余是愚痴妄想’。或者有人执着‘我’及世间亦常亦无常，认为‘这是真实的，其余是愚痴妄想’。或者有人执着‘我’及世间非常非无常，认为‘这是真实的，其余是愚痴妄想’。或者有人执着‘我’及世间是有边，认为‘这是真实的，其余是愚痴妄想’。或者有人执着‘我’及世间是无边，认为‘这是真实的，其余是愚痴妄想’。或者有人执着‘我’及世间亦有边亦无边，认为‘这是真实的，其余是愚痴妄想’。或者有人执着‘我’及世间非有边非无" ], "english_translations": [ "English version: Question: What is ‘grasping at the notion of \'I\'’ (ātma-vādagrāha)? Answer: Except for views unrelated to the Rūpaskandha (form aggregate) and Śīlabbataparāmarsa (grasping at precepts and vows), all other bandhana (bonds), anuśaya (latent tendencies), upakleśa (secondary defilements), and paryavasthana (obsessions) that are unrelated to the Rūpaskandha are called ‘grasping at the notion of \'I\'.'", "Question: What are the four kāya-bandhana (body bonds)? Answer: First, rāga-kāya-bandhana (bond of attachment); second, dveṣa-kāya-bandhana (bond of aversion); third, śīlabbataparāmarsa-kāya-bandhana (bond of grasping at precepts and vows); fourth, idamsatyābhiniveśa-kāya-bandhana (bond of dogmatic attachment to truth). What is rāga-kāya-bandhana? Answer: Rāga (attachment) refers to various forms of greed towards objects of desire, extending to types and origins of greed; this is called rāga. Kāya-bandhana (body bond) means that because this rāga is not severed or fully understood, it binds, equally binds, and individually binds various sentient beings (sattva), various bodies, various aggregates, and various self-entities obtained, through cause and condition, connecting and continuing, in order to endure for a long time. Just as a skilled garland maker or their disciple gathers flowers and places them in front, using a long thread to tie them into various garlands; these flowers use the thread as cause and condition, tying, equally tying, and individually tying, connecting and continuing, in order to become a garland. This rāga is also like this: because it is not severed or fully understood, it binds, equally binds, and individually binds various sentient beings, various bodies, various aggregates, and various self-entities obtained, through cause and condition, connecting and continuing, in order to endure for a long time; this is called kāya-bandhana. What is dveṣa-kāya-bandhana? Answer: Dveṣa (aversion) refers to the desire to harm sentient beings, even manifesting as faults; this is called dveṣa. Kāya-bandhana is as described before. What is śīlabbataparāmarsa-kāya-bandhana? Answer: Śīlabbataparāmarsa and kāya-bandhana are both as described before. What is idamsatyābhiniveśa-kāya-bandhana? Answer: Idamsatyābhiniveśa (dogmatic attachment to truth) refers to someone who believes that ‘I’ (ātman) and the world are permanent, thinking, ‘This is the truth, and the rest is foolish delusion.’ Or someone who believes that ‘I’ and the world are impermanent, thinking, ‘This is the truth, and the rest is foolish delusion.’ Or someone who believes that ‘I’ and the world are both permanent and impermanent, thinking, ‘This is the truth, and the rest is foolish delusion.’ Or someone who believes that ‘I’ and the world are neither permanent nor impermanent, thinking, ‘This is the truth, and the rest is foolish delusion.’ Or someone who believes that ‘I’ and the world have boundaries, thinking, ‘This is the truth, and the rest is foolish delusion.’ Or someone who believes that ‘I’ and the world are without boundaries, thinking, ‘This is the truth, and the rest is foolish delusion.’ Or someone who believes that ‘I’ and the world are both with and without boundaries, thinking, ‘This is the truth, and the rest is foolish delusion.’ Or someone who believes that ‘I’ and the world are neither with nor without" ] } --------------------------------------------------------------------------------
Chinese
边，此实、余痴妄。或复有执命者即身，此实、余痴妄。或复有执命者异身，此实、余痴妄。或复有执如来死后有，此实、余痴妄。或复有执如来死后非有，此实、余痴妄。或复有执如来死后亦有亦非有，此实、余痴妄。或复有执如来死后非有非非有，此实、余痴妄。如是等，名此实执取。身系者，谓此实执取未断未遍知，于彼彼有情等，如前广说，是名身系。 第四嗢拖南曰： 四四法有十， 谓大种食住， 爱不应行问， 施摄生自体。 有四大种、四食、四识住、四爱、四不应行而行、四记问、四种施、四摄事、四生、四得自体。 四大种者，一、地界；二、水界；三、火界；四、风界。此四，广如《法蕴论》六界中说。 四食者，一、段食或粗或细；二、触食；三、意思食；四、识食。云何段食或粗或细？答：若段为缘，能令诸根长养大种增益，又能滋润随滋润、充悦随充悦、护随护、转随转、持随持，是名段食。云何施设段食粗细？答：依所资养有情大小及段渐次施设。粗细其事如何？答：如灯祇罗兽等所食为粗，尼民祇罗兽等所食为细。尼民祇罗兽等所食为粗，泥弥兽等所食为细。泥弥兽等所食为粗，龟鳖鱼等所食为细。龟鳖鱼等所食为粗，余水生虫所食为细。复次 现代汉语译本： ‘边，此实、余痴妄。’或者又有人执着于‘命’（jīnmìng，生命）就在这个身体里，认为‘这是真实的，其他的都是愚痴妄想’。或者又有人执着于‘命’在身体之外，认为‘这是真实的，其他的都是愚痴妄想’。或者又有人执着于‘如来’（Rúlái，佛的称号）死后是存在的，认为‘这是真实的，其他的都是愚痴妄想’。或者又有人执着于‘如来’死后是不存在的，认为‘这是真实的，其他的都是愚痴妄想’。或者又有人执着于‘如来’死后既存在又不存在，认为‘这是真实的，其他的都是愚痴妄想’。或者又有人执着于‘如来’死后既非存在也非不存在，认为‘这是真实的，其他的都是愚痴妄想’。像这些等等，就叫做‘此实执取’。 ‘身系’（shēn xì，束缚）是指，这种‘此实执取’还没有断除，还没有完全了解，对于那些有情等等，就像前面广泛说的那样，这就叫做‘身系’。 第四个‘嗢拖南’（wà tuō nán，纲要颂）说： ‘四四法有十， 谓大种食住， 爱不应行问， 施摄生自体。’ 有四大种、四食、四识住、四爱、四不应行而行、四记问、四种施、四摄事、四生、四得自体。 四大种（sì dà zhǒng，构成物质世界的四种基本元素）是：一、地界（dì jiè，坚硬性）；二、水界（shuǐ jiè，流动性）；三、火界（huǒ jiè，热能）；四、风界（fēng jiè，运动性）。这四种，详细的解释在《法蕴论》（Fǎyùn lùn，佛教论书名）的六界中已经说过。 四食（sì shí，维持生命的四种营养）是：一、段食（duàn shí，有形食物），或者粗糙或者精细；二、触食（chù shí，感官接触带来的滋养）；三、意思食（yì sī shí，思念和意志带来的滋养）；四、识食（shí shí，意识的持续带来的滋养）。什么是段食，或者粗糙或者精细？回答：如果以食物为缘，能够使诸根增长，使四大种增益，又能够滋润、随着滋润，充悦、随着充悦，保护、随着保护，转变、随着转变，维持、随着维持，这就叫做段食。怎样施设段食的粗细？回答：依据所资养的有情的大小以及食物的渐次来施设。粗细的情况是怎样的？回答：像灯祇罗兽（dēng qí luó shòu）等所吃的食物是粗糙的，尼民祇罗兽（ní mín qí luó shòu）等所吃的食物是精细的。尼民祇罗兽等所吃的食物是粗糙的，泥弥兽（ní mí shòu）等所吃的食物是精细的。泥弥兽等所吃的食物是粗糙的，龟鳖鱼（guī biē yú）等所吃的食物是精细的。龟鳖鱼等所吃的食物是粗糙的，其余水生虫所吃的食物是精细的。再次