English
English version What is past feeling? The answer is: If a feeling has already arisen, already co-arisen, already produced, already co-produced, already transformed, already manifestly transformed, already gathered, already appeared, declined and vanished, passed away, ceased, separated, and changed, belonging to the past state, past category, and past time, this is called past feeling. What is future feeling? The answer is: If a feeling has not yet arisen, not yet co-arisen, not yet produced, not yet co-produced, not yet transformed, not yet manifestly transformed, not yet gathered, not yet appeared, belonging to the future state, future category, and future time, this is called future feeling. What is present feeling? The answer is: If a feeling has already arisen, already co-arisen, already produced, already co-produced, already transformed, already manifestly transformed, gathered and appeared, existing but not yet vanished, not yet ceased, not yet separated, not yet changed, harmoniously present, belonging to the present state, present category, and present time, this is called present feeling. Regarding 'internal' and 'external,' what is internal feeling? The answer is: If a feeling exists within this continuum, already obtained and not lost, this is called internal feeling. What is external feeling? The answer is: If a feeling exists outside this continuum, either never obtained, or obtained and then lost, or exists within another continuum, this is called external feeling. Regarding 'coarse' and 'subtle,' how are coarse and subtle feelings defined? The answer is: Coarse and subtle feelings are defined based on perspective. How so? The answer is: If considering feeling with no initial application of thought but only sustained application of thought (无寻唯伺受), then feeling with both initial and sustained application of thought (有寻有伺受) is called coarse; if considering feeling with both initial and sustained application of thought, then feeling with no initial application of thought but only sustained application of thought is called subtle. If considering feeling with neither initial nor sustained application of thought (无寻无伺受), then feeling with no initial application of thought but only sustained application of thought is called coarse; if considering feeling with no initial application of thought but only sustained application of thought, then feeling with neither initial nor sustained application of thought is called subtle. If considering **feeling (此处应为禅定相关的感受，具体名称待补充), then feeling in the desire realm (欲界受) is called coarse; if considering feeling in the desire realm, then **feeling is called subtle. If considering feeling without **(没有禅定相关的感受), then **feeling is called coarse; if considering **feeling, then feeling without **is called subtle. If considering unconditioned feeling (不系受), then feeling without **is called coarse; if considering feeling without **, then unconditioned feeling is called subtle. Thus are coarse and subtle feelings defined; this is what is meant by 'coarse' and 'subtle.' Regarding 'inferior' and 'superior,' how are inferior and superior feelings defined? The answer is: Inferior and superior feelings are defined based on perspective. How so? The answer is: If considering feeling with obscurations and without --------------------------------------------------------------------------------
Chinese
记受，则不善受名劣；若观待不善受，则有覆无记受名胜。若观待无覆无记受，则有覆无记受名劣；若观待有覆无记受，则无覆无记受名胜。若观待有漏善受，则无覆无记受名劣；若观待无覆无记受，则有漏善受名胜。若观待无漏善受，则有漏善受名劣；若观待有漏善受，则无漏善受名胜。若观待色界受，则欲界受名劣；若观待欲界受，则色界受名胜。若观待无色界受，则色界受名劣；若观待色界受，则无色界受名胜。若观待不系受，则无色界受名劣；若观待无色界受，则不系受名胜。如是施设劣受胜受，如是名为若劣若胜。若远若近者，云何远受？答：过去、未来受。云何近受？答：现在受。复次云何远受？答：若受过去非无间灭、若受未来非现前起，是名远受。云何近受？答：若受过去无间已灭、若受未来现前正起，是名近受。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。说名受蕴者，云何说名受蕴？答：于此受蕴，显受、显蕴、显身、显聚，是故名为说名受蕴。 诸所有想者，云何名为诸所有想？答：尽所有想，谓六想身。何等为六？谓眼触所生想、耳鼻舌身意触所生想，如是名为诸所有想。若过去若未来若现在者，云何过 现代汉语译本 记受（vedanā，感受），如果以不善受为参照，那么无记受中，有覆无记受就被称为劣；如果以有覆无记受为参照，那么无覆无记受就被称为胜。如果以无覆无记受为参照，那么有漏善受就被称为劣；如果以有漏善受为参照，那么无覆无记受就被称为胜。如果以无漏善受为参照，那么有漏善受就被称为劣；如果以有漏善受为参照，那么无漏善受就被称为胜。如果以欲界受为参照，那么色界受就被称为胜；如果以无色界受为参照，那么色界受就被称为劣；如果以色界受为参照，那么无色界受就被称为胜。如果以不系受为参照，那么无色界受就被称为劣；如果以无色界受为参照，那么不系受就被称为胜。像这样施设劣受和胜受，这就叫做‘若劣若胜’。 ‘若远若近’是什么意思？回答：过去和未来的受叫做‘远受’。现在的受叫做‘近受’。进一步说，如果受是过去的，但不是刚刚灭去的；如果受是未来的，但不是正在生起的，这叫做‘远受’。如果受是过去的，并且是刚刚灭去的；如果受是未来的，并且是正在生起的，这叫做‘近受’。像这样就叫做‘若远若近’。 ‘如是一切略为一聚’是什么意思？回答：推度、思惟、称量、观察，集合为一体，所以叫做‘如是一切略为一聚’。 ‘说名受蕴’是什么意思？回答：在这个受蕴中，显示了受，显示了蕴，显示了身，显示了聚，所以叫做‘说名受蕴’。 ‘诸所有想’是什么意思？回答：所有的一切想，指的是六想身。什么是六想身？就是眼触所生想、耳鼻舌身意触所生想，像这样就叫做‘诸所有想’。 ‘若过去若未来若现在’是什么意思？回答：过
English
English version Regarding feeling (vedanā), if compared to unwholesome feeling, obscured indeterminate feeling is considered inferior; if compared to obscured indeterminate feeling, unobscured indeterminate feeling is considered superior. If compared to unobscured indeterminate feeling, wholesome feeling with outflows is considered inferior; if compared to wholesome feeling with outflows, unobscured indeterminate feeling is considered superior. If compared to wholesome feeling without outflows, wholesome feeling with outflows is considered inferior; if compared to wholesome feeling with outflows, wholesome feeling without outflows is considered superior. If compared to feeling in the desire realm, feeling in the form realm is considered superior; if compared to feeling in the formless realm, feeling in the form realm is considered inferior; if compared to feeling in the form realm, feeling in the formless realm is considered superior. If compared to unfettered feeling, feeling in the formless realm is considered inferior; if compared to feeling in the formless realm, unfettered feeling is considered superior. This is how inferior and superior feelings are established, and this is called 'inferior or superior'. What is meant by 'distant or near'? Answer: Past and future feeling are called 'distant feeling'. Present feeling is called 'near feeling'. Furthermore, what is meant by 'distant feeling'? Answer: If a feeling is past but not immediately ceased, or if a feeling is future but not presently arising, that is called 'distant feeling'. What is meant by 'near feeling'? Answer: If a feeling is past and has just ceased, or if a feeling is future and is presently arising, that is called 'near feeling'. This is what is meant by 'distant or near'. What is meant by 'all these gathered as one'? Answer: Considering, thinking, measuring, and observing, gathered as one, is why it is called 'all these gathered as one'. What is meant by 'called the feeling aggregate'? Answer: In this feeling aggregate, feeling is shown, the aggregate is shown, the body is shown, the gathering is shown, and that is why it is called 'the feeling aggregate'. What is meant by 'all thoughts'? Answer: All thoughts refer to the six bodies of thought. What are the six? They are the thoughts arising from contact with the eye, ear, nose, tongue, body, and mind. This is what is meant by 'all thoughts'. What is meant by 'past, future, or present'? Answer: Pas --------------------------------------------------------------------------------
Chinese
去想？答：若想已起已等起、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，是名过去想。云何未来想？答：若想未已起未已等起、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，是名未来想。云何现在想？答：若想已起已等起、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，是名现在想。若内若外者，云何内想？答：若想在此相续已得不失，是名内想。云何外想？答：若想在此相续，或本未得、或得已失、若他相续，是名外想。若粗若细者，云何施设粗想细想？答：观待施设粗想细想。复如何等？答：若观待无寻唯伺想，则有寻有伺想名粗；若观待有寻有伺想，则无寻唯伺想名细。若观待无寻无伺想，则无寻唯伺想名粗；若观待无寻唯伺想，则无寻无伺想名细。若观待色界想，则欲界想名粗；若观待欲界想，则色界想名细。若观待无色界想，则色界想名粗；若观待色界想，则无色界想名细。若观待不系想，则无色界想名粗；若观待无色界想，则不系想名细。如是施设粗想细想，如是名为若粗若细。若劣若胜者，云何施设劣想胜想？答：观待施设劣想胜想。复如何等？答：若观待有覆无记 现代汉语译本 去想是什么？回答：如果一个想法已经生起、已经同时生起、已经产生、已经同时产生、已经运转、已经同时显现、已经聚集、已经出现，然后衰落、过去、消灭、分离、变化，属于过去的状态、过去的一类、过去的时期，这被称为过去想。什么是未来想？回答：如果一个想法尚未生起、尚未同时生起、尚未产生、尚未同时产生、尚未运转、尚未同时显现、尚未聚集、尚未出现，属于未来的状态、未来的一类、未来的时期，这被称为未来想。什么是现在想？回答：如果一个想法已经生起、已经同时生起、已经产生、已经同时产生、已经运转、已经同时显现，正在聚集、正在出现，停留着尚未衰落、尚未消灭、尚未分离、尚未变化，和合显现于当前，属于现在的状态、现在的一类、现在的时期，这被称为现在想。什么是内在的、什么是外在的？回答：如果一个想法存在于这个相续（Samtana，心识流）中，已经获得并且没有失去，这被称为内在想。什么是外在想？回答：如果一个想法存在于这个相续中，或者原本没有获得、或者获得后已经失去、或者存在于其他相续中，这被称为外在想。什么是粗糙的、什么是精细的？回答：如何施设粗糙想和精细想？回答：根据观待（relative to）来施设粗糙想和精细想。又是如何呢？回答：如果观待没有寻（Vitarka，粗略的思考）只有伺（Vicara，精细的思考）的想，那么有寻有伺的想就被称为粗糙的；如果观待有寻有伺的想，那么没有寻只有伺的想就被称为精细的。如果观待没有寻没有伺的想，那么没有寻只有伺的想就被称为粗糙的；如果观待没有寻只有伺的想，那么没有寻没有伺的想就被称为精细的。如果观待**想（此处原文缺失，根据上下文推测可能指色界想），那么欲界想就被称为粗糙的；如果观待欲界想，那么**想就被称为精细的。如果观待无**想（此处原文缺失，根据上下文推测可能指无色界想），那么**想就被称为粗糙的；如果观待**想，那么无**想就被称为精细的。如果观待不系想（Asamskrta，无为法之想），那么无**想就被称为粗糙的；如果观待无**想，那么不系想就被称为精细的。像这样施设粗糙想和精细想，像这样被称为粗糙的或精细的。什么是低劣的、什么是殊胜的？回答：如何施设低劣想和殊胜想？回答：根据观待来施设低劣想和殊胜想。又是如何呢？回答：如果观待有覆无记（Sabaranakusala，有覆障的无记）