English
English version Regarding the four great elements (earth, water, fire, and wind) and the various forms (rupa) produced by the four great elements, these are called 'all forms'. Furthermore, 'all forms' refers to the ten sense bases (eye, ear, nose, tongue, body, form, sound, smell, taste, touch) and the forms included in the dharma base; these are also called 'all forms'. Regarding past, future, and present forms, what is past form? Answer: If a form has already arisen, already originated, already been born, already come into being, already transformed, already manifested transformation, already gathered, already appeared, and has declined, passed away, been exhausted, ceased, separated, changed, categorized as a past state, a past type, a past period, this is called past form. What is future form? Answer: If a form has not yet arisen, has not yet originated, has not yet been born, has not yet come into being, has not yet transformed, has not yet manifested transformation, has not yet gathered, has not yet appeared, categorized as a future state, a future type, a future period, this is called future form. What is present form? Answer: If a form has already arisen, already originated, already been born, already come into being, already transformed, already manifested transformation, is gathering, is appearing, in a state of not yet declining, not yet being exhausted and ceasing, not yet separating and changing, harmoniously appearing in the present, categorized as a present state, a present type, a present period, this is called present form. Regarding internal and external forms, what is internal form? Answer: If a form exists in this continuum (life stream), has been obtained and not lost, this is called internal form. What is external form? Answer: If a form exists in this continuum, or was originally not obtained, or was obtained and then lost, or exists in another continuum, or belongs to non-sentient things (inanimate beings), this is called external form. Regarding coarse and subtle forms, how are coarse and subtle forms designated? Answer: The designation of coarse and subtle forms is relative. How so? Answer: If relative to invisible and obstructive form, then visible and obstructive form is called coarse; if relative to visible and obstructive form, then invisible and obstructive form is called subtle. If relative to invisible and non-obstructive form, then invisible and obstructive form is called coarse; if relative to invisible and obstructive form, then invisible and non-obstructive form is called subtle. If relative to **form (form in the ** realm), then form in the desire realm (form in the desire realm) is called coarse; if relative to form in the desire realm, then **form is called subtle. If relative to unconditioned form (form beyond the three realms), then **form is called coarse; if relative to **form, then unconditioned form is called subtle. Thus are coarse and subtle forms designated; this is what is meant by coarse and subtle. Regarding inferior and superior --------------------------------------------------------------------------------
Chinese
者，云何施设劣色胜色？答：观待施设劣色胜色。复如何等？答：若观待有覆无记色，则不善色名劣；若观待不善色，则有覆无记色名胜。若观待无覆无记色，则有覆无记色名劣；若观待有覆无记色，则无覆无记色名胜。若观待有漏善色，则无覆无记色名劣；若观待无覆无记色，则有漏善色名胜。若观待无漏善色，则有漏善色名劣；若观待有漏善色，则无漏善色名胜。若观待色界色，则欲界色名劣；若观待欲界色，则色界色名胜。若观待不系色，则色界色名劣；若观待色界色，则不系色名胜。如是施设劣色胜色，如是名为若劣若胜。若远若近者，云何远色？答：过去、未来色。云何近色？答：现在色。复次云何远色？答：若色过去非无间灭、若色未来非现前起，是名远色。云何近色？答：若色过去无间已灭、若色未来现前正起，是名近色。如是名为若远若近。如是一切略为一聚者，云何一切略为一聚？答：推度思惟称量观察集为一聚，是故名为如是一切略为一聚。说名色蕴者，云何说名色蕴？答：于此色蕴，显色、显蕴、显身、显聚，是故名为说名色蕴。 诸所有受者，云何名为诸所有受？答：尽所有受，谓六受身。何等为六？谓眼触所生受、耳鼻舌身意触所生受，如是名为诸所有受。若过去若未来若现在者， 现代汉语译本 问：如何施设劣色（低劣的色法）和胜色（殊胜的色法）？ 答：观待（取决于）不同的参照系来施设劣色和胜色。 问：具体是怎样的？ 答：如果观待有覆无记色（有烦恼覆盖的无记色），那么不善色就被称为劣；如果观待不善色，那么有覆无记色就被称为胜。如果观待无覆无记色（没有烦恼覆盖的无记色），那么有覆无记色就被称为劣；如果观待有覆无记色，那么无覆无记色就被称为胜。如果观待有漏善色（有烦恼的善色），那么无覆无记色就被称为劣；如果观待无覆无记色，那么有漏善色就被称为胜。如果观待无漏善色（没有烦恼的善色），那么有漏善色就被称为劣；如果观待有漏善色，那么无漏善色就被称为胜。如果观待欲界色（欲界的色法），那么色界色（色界的色法）就被称为劣；如果观待欲界色，那么色界色就被称为胜。如果观待不系色（不属于三界的色法），那么色界色就被称为劣；如果观待色界色，那么不系色就被称为胜。这就是施设劣色和胜色的方法，这就是所谓的若劣若胜。 问：若远若近（若远若近）是什么意思？什么是远色？ 答：过去色和未来色。 问：什么是近色？ 答：现在色。 问：进一步说，什么是远色？ 答：如果色法是过去但并非刚刚灭去，或者色法是未来但并非即将生起，这就被称为远色。 问：什么是近色？ 答：如果色法是过去且刚刚灭去，或者色法是未来且即将生起，这就被称为近色。这就是所谓的若远若近。 问：如是一切略为一聚（将所有这些简略地归为一类）是什么意思？ 答：通过推度、思惟、称量、观察，将它们集合为一类，所以被称为如是一切略为一聚。 问：说名色蕴（称为色蕴）是什么意思？ 答：在这个色蕴中，显现了色相、显现了蕴、显现了身、显现了聚合，所以被称为说名色蕴。 问：诸所有受者（所有一切的感受）是什么意思？ 答：指所有一切的感受，即六受身。 问：什么是六受身？ 答：即眼触所生受、耳触所生受、鼻触所生受、舌触所生受、身触所生受、意触所生受，这些被称为诸所有受。 问：若过去若未来若现在者（无论是过去、未来还是现在的感受）是什么意思？
English
English version Question: How are inferior and superior forms (rupa) established? Answer: Inferior and superior forms are established relative to (depending on) different points of reference. Question: How so? Answer: If considering forms associated with ignorance (with afflictions, *avrana-avyakrta*), then unwholesome forms are called inferior; if considering unwholesome forms, then forms associated with ignorance are called superior. If considering neutral forms without afflictions (*anavrana-avyakrta*), then forms associated with ignorance are called inferior; if considering forms associated with ignorance, then neutral forms without afflictions are called superior. If considering wholesome forms with outflows (*sasrava-kusala*), then neutral forms without afflictions are called inferior; if considering neutral forms without afflictions, then wholesome forms with outflows are called superior. If considering wholesome forms without outflows (*anasrava-kusala*), then wholesome forms with outflows are called inferior; if considering wholesome forms with outflows, then wholesome forms without outflows are called superior. If considering forms of the desire realm (*kama-dhatu*), then forms of the form realm (*rupa-dhatu*) are called inferior; if considering forms of the desire realm, then forms of the form realm are called superior. If considering unconditioned forms (*asamskrta-rupa*), then forms of the form realm are called inferior; if considering forms of the form realm, then unconditioned forms are called superior. Thus are inferior and superior forms established; thus is the meaning of 'inferior' and 'superior'. Question: What is meant by 'far' and 'near'? What are distant forms? Answer: Past and future forms. Question: What are near forms? Answer: Present forms. Question: Furthermore, what are distant forms? Answer: If a form is past but not immediately ceased, or if a form is future but not presently arising, these are called distant forms. Question: What are near forms? Answer: If a form is past and has just ceased, or if a form is future and is presently arising, these are called near forms. Thus is the meaning of 'far' and 'near'. Question: What is meant by 'all these briefly gathered into one'? Answer: Through estimation, thought, measurement, and observation, they are gathered into one category; therefore, it is called 'all these briefly gathered into one'. Question: What is meant by 'called the form aggregate (rupa-skandha)'? Answer: Within this form aggregate, appearance, aggregate, body, and collection are manifested; therefore, it is called 'called the form aggregate'. Question: What is meant by 'all feelings whatsoever'? Answer: It refers to all feelings, namely the six bodies of feeling (sad vedana-kayah). Question: What are the six? Answer: Namely, feeling born of eye-contact, feeling born of ear-contact, feeling born of nose-contact, feeling born of tongue-contact, feeling born of body-contact, and feeling born of mind-contact; these are called 'all feelings whatsoever'. Question: What is meant by 'whether past, future, or present'? --------------------------------------------------------------------------------
Chinese
云何过去受？答：若受已起已等起、已生已等生、已转已现转、已聚集已出现，落谢过去尽灭离变，过去性过去类过去世摄，是名过去受。云何未来受？答若受未已起未已等起、未已生未已等生、未已转未已现转、未聚集未出现，未来性未来类未来世摄，是名未来受。云何现在受？答若受已起已等起、已生已等生、已转已现转，聚集出现，住未已谢、未已尽灭、未已离变，和合现前，现在性现在类现在世摄，是名现在受。若内若外者，云何内受？答：若受在此相续已得不失，是名内受。云何外受？答：若受在此相续，或本未得、或得已失、若他相续，是名外受。若粗若细者，云何施设粗受细受？答：观待施设粗受细受。复如何等？答：若观待无寻唯伺受，则有寻有伺受名粗；若观待有寻有伺受，则无寻唯伺受名细。若观待无寻无伺受，则无寻唯伺受名粗；若观待无寻唯伺受，则无寻无伺受名细。若观待色界受，则欲界受名粗；若观待欲界受，则色界受名细。若观待无色界受，则色界受名粗；若观待色界受，则无色界受名细。若观待不系受，则无色界受名粗；若观待无色界受，则不系受名细。如是施设粗受细受，如是名为若粗若细。若劣若胜者，云何施设劣受胜受？答：观待施设劣受胜受。复如何等：答：若观待有覆无 现代汉语译本 云何过去受？答：如果感受已经生起、已经共同生起、已经产生、已经共同产生、已经转变、已经显现转变、已经聚集、已经出现，衰落消逝，过去、灭尽、分离、变化，属于过去的状态、过去的类别、过去的时段，这被称为过去的感受。 云何未来受？答：如果感受尚未生起、尚未共同生起、尚未产生、尚未共同产生、尚未转变、尚未显现转变、尚未聚集、尚未出现，属于未来的状态、未来的类别、未来的时段，这被称为未来的感受。 云何现在受？答：如果感受已经生起、已经共同生起、已经产生、已经共同产生、已经转变、已经显现转变，聚集出现，存在但尚未消逝、尚未灭尽、尚未分离、尚未变化，和合显现于当前，属于现在的状态、现在的类别、现在的时段，这被称为现在的感受。 若内若外者，云何内受？答：如果感受存在于这个相续中，已经获得且未失去，这被称为内在的感受。 云何外受？答：如果感受存在于这个相续之外，或者原本未曾获得、或者获得后已经失去、或者存在于其他相续中，这被称为外在的感受。 若粗若细者，云何施设粗受细受？答：根据观待来施设粗的感受和细的感受。又是如何观待的呢？答：如果观待于无寻唯伺受（没有粗略的思考只有精细的观察的感受），那么有寻有伺受（有粗略的思考也有精细的观察的感受）就被称为粗的；如果观待于有寻有伺受，那么无寻唯伺受就被称为细的。如果观待于无寻无伺受（既没有粗略的思考也没有精细的观察的感受），那么无寻唯伺受就被称为粗的；如果观待于无寻唯伺受，那么无寻无伺受就被称为细的。如果观待**受（此处应为禅定相关的感受，具体名称待补充），那么欲界受（在欲望界中的感受）就被称为粗的；如果观待欲界受，那么**受就被称为细的。如果观待无**受（没有禅定相关的感受），那么**受就被称为粗的；如果观待**受，那么无**受就被称为细的。如果观待不系受（不被束缚的感受），那么无**受就被称为粗的；如果观待无**受，那么不系受就被称为细的。如此施设粗的感受和细的感受，这就是所谓的粗与细。 若劣若胜者，云何施设劣受胜受？答：根据观待来施设劣的感受和胜的感受。又是如何观待的呢？答：如果观待于有覆无