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English version Seeing Śramaṇas (ascetics) and Brāhmaṇas (priests), Those who possess precepts and are learned, They do not respect them, but rather scold and slander them, saying, 'I have nothing to give.' Slandering the act of giving and the implements for receiving gifts, After death, these people will, according to their karma, Fall into evil realms and hells, This is going from darkness to darkness. Those who are poor and destitute, Have faith, without anger or resentment, Possessing shame and correct views, Delighting in giving, free from stinginess and greed. Seeing Śramaṇas (ascetics) and Brāhmaṇas (priests), Those who possess precepts and are learned, Joyfully welcoming and serving them, Equally offering and respecting them. Praising the act of giving and the implements for receiving gifts, After death, these people will, according to their karma, Ascend to good realms and heavens, This is going from darkness to light. Those who are rich and noble, Without faith, full of anger and resentment, Stingy and greedy, delighting in doing evil, Fond of delusions and evil views. Seeing Śramaṇas (ascetics) and Brāhmaṇas (priests), Those who possess precepts and are learned, They do not respect them, but rather scold and slander them, saying, 'I have nothing to give.' Slandering the act of giving and the implements for receiving gifts, After death, these people will, according to their karma, Fall into evil realms and hells, This is going from light to darkness. Those who are rich and noble, Have faith, without anger or resentment, Possessing shame and correct views, Delighting in giving, free from stinginess and greed. Seeing Śramaṇas (ascetics) and Brāhmaṇas (priests), Those who possess precepts and are learned, Joyfully welcoming and serving them, Equally offering and respecting them. Praising the act of giving and the implements for receiving gifts, After death, these people will, according to their karma, Ascend to good realms and heavens, This is going from light to light. Regarding the four types of Pudgalas (persons) who inflict self-suffering, etc.: First, there is a Pudgala (person) who inflicts suffering on himself, diligently practices self-mortification, but does not inflict suffering on others, nor does he cause others to diligently practice self-mortification; second, there is a Pudgala (person) who inflicts suffering on others, causes others to diligently practice self-mortification, but does not inflict suffering on himself, nor does he diligently practice self-mortification; third, there is a Pudgala (person) who inflicts suffering on himself, diligently practices self-mortification, and also inflicts suffering on others, and causes others to diligently practice self-mortification; fourth, there is a Pudgala (person) who does not inflict suffering on himself, nor does he diligently practice self-mortification, nor does he inflict suffering on others, nor does he cause others to diligently practice self-mortification. What is a Pudgala (person) who inflicts suffering on himself, diligently practices self-mortification, but does not inflict suffering on others, nor does he cause others to diligently practice self-mortification? Answer: As the Blessed One (Śākyamuni) said: Bhikshus (monks), you should know that in the world there is a type of Pudgala (person) who upholds ascetic practices, maintains life in a wretched manner, lives in the open... --------------------------------------------------------------------------------
Chinese
体无衣不居宅舍，手捧饮食不须器等，受饮食时非隔刀杖、非隔铛釜非隔盆瓮、非狗在门所受饮食、非蝇依附、非杂秽、非分段、非缠裹、非覆蔽。授饮食者不言进来、不言退去、不言止住，非怀胎孕，非新产生，非饮儿乳所得饮食，非故为造亦非变坏，不食肉、不食鱼、不食脯腊、不饮酒、不饮浆或全不饮，或一受食或二或三或四或五或六或七，或一家乞或二或三或四或五或六或七，或食一抟或二或三或四或五或六或七，或隔日食或二或三或四或五或六或七，或隔半月或隔一月，或食草菜、或食稗莠、或食牛粪、或食果蓏、或食糠秕、或食米脐、或食麦脐、或食稆豆，或处旷野食诸根果，乃至或食零果落叶。有虽被服而着麻葈，或着䔛纻、或着茅蒲、或着莎蔍、或着毛褐、或着緂罽、或着兽皮、或着鸟羽、或着简牍、或着树皮，或有被发、或复蓬头、或作小髻、或作大髻、或剃须留发、或剃发留须、或二处俱留、或五处俱剃、或唯拔发、或唯拔须、或须发俱拔，或常举两手、或恒翘一足、或乐常立、或舍床座、或乐蹲坐而修苦行。或依卧刺、或依卧灰、或依卧杵、或依卧板、或适牛粪涂地而卧，或乐事火乃至日三事火，或乐升水乃至日三升水，或翘一足随日转视行。如是等无量勤苦等苦遍苦自苦诸行，是名自苦自勤 苦非苦他非勤苦他补特伽罗。问：何故如是补特伽罗名自苦自勤苦非苦他非勤苦他？答：由彼自苦而活其命故，名自苦自勤苦非苦他非勤苦他补特伽罗。云何苦他勤苦他非自苦非自勤苦补特伽罗？答：若屠羊、若屠鸡、若屠猪，若捕鸟、若捕鱼、若猎兽，若作贼、若魁脍、若缚龙、若司狱、若煮狗、若罝弶等，是名苦他勤苦他非自苦非自勤苦补特伽罗。问：何故如是补特伽罗名苦他勤苦他非自苦非自勤苦？答：由彼苦他而自活命，故名苦他勤苦他非自苦非自勤苦补特伽罗。云何自苦自勤苦亦苦他勤苦他补特伽罗？答：如王祠主欲祠祀时，先于城内结置祠坛，以诸酥油自涂支体，散发露顶被黑鹿皮，手执鹿角揩磨支体，或时祀火或时祭天。于祠坛中自饿自苦，以金色犊母牛置前，先构一乳用祀火天，第二为王、第三为后、第四为宰辅、余为余亲爱。于祠坛中杀害种种牛王、水牛牸牛犊子、鸡猪羊等诸傍生类，责罚恐怖亲属左右，令其悲泣忧苦愁叹，是名自苦自勤苦亦苦他勤苦他补特伽罗。问：何故如是补特伽罗名自苦自勤苦亦苦他勤苦他？答：由彼自苦亦苦于他而活其命，故名自苦自勤苦亦苦他勤苦他补特伽罗。云何非自苦非自勤苦亦非苦他非勤苦他补特伽罗？答：谓诸如来、应、正等觉、明行圆满、善逝、世间解、无 现代汉语译本 何谓非自我折磨、非自我勤奋折磨，而是折磨他人、勤奋折磨他人的补特伽罗（Pudgala，人）？问：为何这样的补特伽罗被称为折磨他人、勤奋折磨他人，而非自我折磨、非自我勤奋折磨？答：因为他们通过折磨他人来维持自己的生命，所以被称为折磨他人、勤奋折磨他人，而非自我折磨、非自我勤奋折磨的补特伽罗。何谓折磨他人、勤奋折磨他人，而非自我折磨、非自我勤奋折磨的补特伽罗？答：例如屠宰绵羊的人、屠宰鸡的人、屠宰猪的人，捕捉鸟类的人、捕捉鱼类的人、猎杀野兽的人，作贼的人、刽子手、缚龙者、狱卒、煮狗的人、设置陷阱的人等等，这些被称为折磨他人、勤奋折磨他人，而非自我折磨、非自我勤奋折磨的补特伽罗。问：为何这样的补特伽罗被称为折磨他人、勤奋折磨他人，而非自我折磨、非自我勤奋折磨？答：因为他们通过折磨他人来维持自己的生命，所以被称为折磨他人、勤奋折磨他人，而非自我折磨、非自我勤奋折磨的补特伽罗。何谓既自我折磨、自我勤奋折磨，又折磨他人、勤奋折磨他人的补特伽罗？答：例如国王的祭司在想要举行祭祀时，先在城内设置祭坛，用酥油涂抹自己的身体，散开头发，裸露头顶，披着黑色的鹿皮，手持鹿角摩擦身体，有时祭祀火，有时祭祀天。在祭坛中自我禁食，自我折磨，将金色的母牛犊放在前面，首先挤出牛乳祭祀火天，第二次给国王，第三次给王后，第四次给宰辅，剩余的给其他亲爱的人。在祭坛中杀害各种牛王、水牛、母牛、牛犊、鸡、猪、羊等各种旁生，责骂、惩罚、恐吓亲属和左右，让他们悲伤哭泣、忧愁叹息，这些被称为既自我折磨、自我勤奋折磨，又折磨他人、勤奋折磨他人的补特伽罗。问：为何这样的补特伽罗被称为既自我折磨、自我勤奋折磨，又折磨他人、勤奋折磨他人？答：因为他们通过自我折磨和折磨他人来维持自己的生命，所以被称为既自我折磨、自我勤奋折磨，又折磨他人、勤奋折磨他人的补特伽罗。何谓非自我折磨、非自我勤奋折磨，也非折磨他人、非勤奋折磨他人的补特伽罗？答：指那些如来（Tathagata，佛的称号之一）、应供（Arhat，值得供养的人）、正等觉（Samyaksambuddha，完全觉悟者）、明行圆满（Vidyacharana-sampanna，具有智慧和德行的人）、善逝（Sugata，以善妙的方式逝去的人）、世间解（Lokavidu，了解世界的人）、无
English
English version What is a Pudgala (person) who is neither self-tormenting nor self-afflicting, but torments others and diligently afflicts others? Question: Why is such a Pudgala called one who torments others and diligently afflicts others, but is neither self-tormenting nor self-afflicting? Answer: Because they maintain their lives by tormenting others, they are called Pudgalas who torment others and diligently afflict others, but are neither self-tormenting nor self-afflicting. What is a Pudgala who torments others and diligently afflicts others, but is neither self-tormenting nor self-afflicting? Answer: For example, those who slaughter sheep, those who slaughter chickens, those who slaughter pigs, those who catch birds, those who catch fish, those who hunt beasts, those who are thieves, executioners, dragon binders, jailers, those who cook dogs, those who set traps, and so on. These are called Pudgalas who torment others and diligently afflict others, but are neither self-tormenting nor self-afflicting. Question: Why is such a Pudgala called one who torments others and diligently afflicts others, but is neither self-tormenting nor self-afflicting? Answer: Because they maintain their lives by tormenting others, they are called Pudgalas who torment others and diligently afflict others, but are neither self-tormenting nor self-afflicting. What is a Pudgala who both self-torments and self-diligently afflicts, and also torments others and diligently afflicts others? Answer: For example, when a king's priest wants to perform a sacrifice, he first sets up an altar in the city, smears his body with ghee, lets his hair down, exposes his head, wears a black deer skin, holds deer horns and rubs his body, sometimes sacrifices to fire, sometimes sacrifices to heaven. In the altar, he fasts and torments himself, places a golden calf in front, first milks it to sacrifice to the fire god, the second time for the king, the third time for the queen, the fourth time for the minister, and the rest for other loved ones. In the altar, he kills various bull kings, water buffaloes, cows, calves, chickens, pigs, sheep, and other animals, scolds, punishes, and terrifies relatives and those around him, causing them to weep sadly, worry, and sigh. These are called Pudgalas who both self-torment and self-diligently afflict, and also torment others and diligently afflict others. Question: Why is such a Pudgala called one who both self-torments and self-diligently afflicts, and also torments others and diligently afflicts others? Answer: Because they maintain their lives by self-torment and tormenting others, they are called Pudgalas who both self-torment and self-diligently afflict, and also torment others and diligently afflict others. What is a Pudgala who is neither self-tormenting nor self-afflicting, and also neither torments others nor diligently afflicts others? Answer: It refers to those Tathagatas (one of the titles of the Buddha), Arhats (worthy of offerings), Samyaksambuddhas (fully enlightened ones), Vidyacharana-sampannas (possessing wisdom and virtue), Sugatas (those who have gone in a good way), Lokavidus (those who understand the world), without --------------------------------------------------------------------------------
Chinese
上丈夫调御士、天人师、佛、薄伽梵出现世间宣说正法，开示初善中善后善，文义巧妙纯一圆满清白梵行。诸善男子或善女人闻是法已深生净信，生净信已作是思惟：“在家迫迮多诸尘秽犹如牢狱，出家宽旷离诸諠杂犹若虚空。染室家者不能相续尽其形寿精勤修习纯一圆满清白梵行，是故我今应以正信，剃除须发被服袈裟弃舍家法出趣非家。”既思惟已财位亲属，若少若多悉皆弃舍。既弃舍已以正信心，剃除须发被服袈裟，远离家法出趣非家。既出家已受持净戒，精勤守护别解律仪，轨则所行无不圆满，于微小罪深见怖畏，于诸学处能具受学。离害生命弃诸刀杖，有惭有愧具慈具悲，于诸有情下至蚁卵亦深怜愍终不损害，毕竟远离害生命法。离不与取能施乐施，若净施物知量而受，于诸所有不生染着，摄受清净无罪自体，毕竟远离不与取法。离非梵行常修梵行，远行妙行其心清洁，远离生臭淫欲秽法，毕竟远离非梵行法。离虚诳语常乐实语、谛语、信语、可承受语、世无诤语，毕竟远离虚诳语法。离离间语不破坏他，不闻彼语为破坏故向此而说，不闻此语为破坏故向彼而说。常乐和合已破坏者，诸和好者赞令坚固，常乐宣说和合他语不破坏语，毕竟远离离间语法。离粗恶语，所发语言不粗不矿亦不苦楚令他嫌恨，亦令 多人不爱不乐不欣不喜，障碍修习等引等持。于如是等诸粗恶语，皆能断灭。所发语言和软顺耳悦意可乐圆满清美，明显易了令他乐闻无依无尽，令多有情可爱可乐可欣可喜，能令修习等引等持。于如是等诸美妙语常乐发起，毕竟远离粗恶语法。离杂秽语，凡所发言应时应处、称法称义、有实有真、能寂能静、有次序有所为，应理合仪、无杂无秽、能引义利，毕竟远离杂秽语法。远离买卖伪秤伪斗伪斛函等，终不摄养象马牛驴鸡猪狗等诸傍生类，亦不摄养奴婢作使男女大小朋友亲属，终不受畜谷麦豆等，亦不受畜金银等宝。不非时食或唯一食，非时非处终不游行。若语若默不生讥论，于衣喜足粗得蔽身，于食喜足才除饥渴。凡所游住衣钵自随，如鸟飞止不舍嗉翼。彼由此故成就戒蕴，密护根门安住正念，由正念力防守其心，眼见诸色、耳闻诸声、鼻嗅诸香、舌尝诸味、身觉诸触、意了诸法，不取其相不执随好，于此诸处住根律仪，防护贪忧恶不善法，毕竟不令随心生长。彼由戒蕴密护根门，观顾往来屈申俯仰，着衣持钵皆住正知。彼既成就清净戒蕴，密护根门正念正知，随所依止城邑聚落，于日初分执持衣钵，守护诸根安住正念，威仪庠序修行乞食。既得食已还至本处，饭食讫收衣钵，洗足已持坐具往阿练若旷野山林 远恶有情舍诸卧具。其处唯有非人所居，或住空闲或在树下，结加趺坐端直其身，舍异攀缘住对面念，心恒专注远离贪瞋、惛沈、睡眠、掉举、恶作、疑惑、犹豫，诸随烦恼能碍善品令慧力羸不证涅槃住生死者，由斯离欲恶不善法，乃至得住第四静虑。彼由如是殊胜定心，清白无秽离随烦恼，柔软堪能得住无动，其心趣向能证漏尽智见明觉，能如实知见，此是苦圣谛、此是集圣谛、此是灭圣谛、此是道圣谛。由如是知如是见故，心解脱欲漏、有漏、无明漏。既解脱已如实知见，我生已尽、梵行已立、所作已办、不受后有，是名非自苦非自勤苦亦非苦他非勤苦他补特伽罗。问：何故如是补特伽罗名非自苦非自勤苦亦非苦他非勤苦他？答：由彼不自苦亦不苦他而活其命，故名非自苦非自勤苦亦非苦他非勤苦他补特伽罗。 说一切有部集异门足论卷第九 大正藏第 26 册 No. 1536 阿毗达磨集异门足论 阿毗达磨集异门足论卷第十 尊者舍利子说 三藏法师玄奘奉 诏译 四法品第五之五 四语恶行者，一、虚诳语；二、离间语；三、粗恶语；四、杂秽语。云何虚诳语恶行？答：如世尊说：苾刍当知，有虚诳语者，或在质谅者前、或在大众中、或在王家、或在执理家 现代汉语译本 远离会引起不适的有情众生，舍弃床具。所居住的地方只有非人，或者住在空闲处，或者在树下，结跏趺坐，端正身体，舍弃各种攀缘，专注于当下的念头，内心始终专注，远离贪婪、嗔恨、昏沉、睡眠、掉举、恶作、疑惑、犹豫等各种随烦恼（伴随根本烦恼而生的细微烦恼），这些烦恼会障碍善法，使智慧的力量衰弱，无法证得涅槃（佛教修行的最终目标，即解脱生死轮回），而停留在生死轮回中。因此，通过远离欲望、恶行和不善之法，乃至能够安住于第四禅定（佛教禅定的一种境界）。他凭借这种殊胜的定力，清净无染，远离随烦恼，身心柔软堪能，能够安住于不动摇的境界。他的心趣向于能够证得漏尽智见（断除一切烦恼的智慧和见解）的明觉，能够如实地知见，‘这是苦圣谛（关于痛苦的真理）’、‘这是集圣谛（关于痛苦原因的真理）’、‘这是灭圣谛（关于灭除痛苦的真理）’、‘这是道圣谛（关于达到灭苦的道路的真理）’。由于这样如实地知见，他的心解脱了欲漏（对欲望的执着）、有漏（对存在的执着）、无明漏（对无明的执着）。既然已经解脱，就能如实地知见，‘我的生命已经终结、清净的修行已经确立、该做的事情已经完成、不再受后世的轮回’，这就是所谓的非自苦非自勤苦亦非苦他非勤苦他的补特伽罗（人）。 问：为什么这样的补特伽罗被称为非自苦非自勤苦亦非苦他非勤苦他？ 答：因为他不自我折磨，也不折磨他人来维持生命，所以被称为非自苦非自勤苦亦非苦他非勤苦他的补特伽罗。 《说一切有部集异门足论》卷第九 大正藏第 26 册 No. 1536 《阿毗达磨集异门足论》 《阿毗达磨集异门足论》卷第十 尊者舍利子（佛陀的十大弟子之一，以智慧著称）说 三藏法师玄奘（唐代著名高僧，翻译家）奉 诏译 四法品第五之五 四种语恶行是：一、虚诳语（说谎）；二、离间语（挑拨离间）；三、粗恶语（粗鲁恶毒的语言）；四、杂秽语（淫秽下流的语言）。 什么是虚诳语恶行？ 答：正如世尊（佛陀）所说：‘苾刍（出家修行的男子）当知，有说虚诳语的人，或者在质谅者（可以作证的人）面前、或者在大众之中、或者在王家、或者在执理家（主持公道的人家）’