English
English version What is 'going to thinking'? Answer: If a thought has already arisen, already simultaneously arisen, already produced, already simultaneously produced, already turned, already simultaneously manifested, already gathered, already appeared, then declines, passes, ceases, separates, changes, belonging to the past state, past category, past period, this is called past perception (Samjna). What is future perception? Answer: If a thought has not yet arisen, not yet simultaneously arisen, not yet produced, not yet simultaneously produced, not yet turned, not yet simultaneously manifested, not yet gathered, not yet appeared, belonging to the future state, future category, future period, this is called future perception. What is present perception? Answer: If a thought has already arisen, already simultaneously arisen, already produced, already simultaneously produced, already turned, already simultaneously manifested, is gathering, is appearing, remaining without yet declining, without yet ceasing, without yet separating, without yet changing, harmoniously manifesting in the present, belonging to the present state, present category, present period, this is called present perception. What is internal, what is external? Answer: If a thought exists in this continuum (Samtana, mind stream), has been obtained and not lost, this is called internal perception. What is external perception? Answer: If a thought exists in this continuum, or was originally not obtained, or has been lost after being obtained, or exists in another continuum, this is called external perception. What is coarse, what is subtle? Answer: How are coarse and subtle perceptions established? Answer: Coarse and subtle perceptions are established relative to (depending on) something. And how is that? Answer: If relative to perception with no Vitarka (initial application of thought, gross thought) but only Vicara (sustained application of thought, subtle thought), then perception with Vitarka and Vicara is called coarse; if relative to perception with Vitarka and Vicara, then perception with no Vitarka but only Vicara is called subtle. If relative to perception with no Vitarka and no Vicara, then perception with no Vitarka but only Vicara is called coarse; if relative to perception with no Vitarka but only Vicara, then perception with no Vitarka and no Vicara is called subtle. If relative to ** perception (missing in the original text, likely referring to the Form Realm perception based on context), then Desire Realm perception is called coarse; if relative to Desire Realm perception, then ** perception is called subtle. If relative to no ** perception (missing in the original text, likely referring to the Formless Realm perception based on context), then ** perception is called coarse; if relative to ** perception, then no ** perception is called subtle. If relative to the Unconditioned perception (Asamskrta), then no ** perception is called coarse; if relative to no ** perception, then the Unconditioned perception is called subtle. Thus are coarse and subtle perceptions established, thus is it called coarse or subtle. What is inferior, what is superior? Answer: How are inferior and superior perceptions established? Answer: Inferior and superior perceptions are established relative to something. And how is that? Answer: If relative to covered unwholesome (Sabaranakusala) --------------------------------------------------------------------------------
Chinese
想，则不善想名劣；若观待不善想，则有覆无记想名胜。若观待无覆无记想，则有覆无记想名劣；若观待有覆无记想，则无覆无记想名胜。若观待有漏善想，则无覆无记想名劣；若观待无覆无记想，则有漏善想名胜。若观待无漏善想，则有漏善想名劣；若观待有漏善想，则无漏善想名胜。若观待色界想，则欲界想名劣；若观待欲界想，则色界想名胜。若观待无色界想，则色界想名劣；若观待色界想，则无色界想名胜。若观待不系想，则无色界想名劣；若观待无色界想，则不系想名胜。如是施设劣想胜想，如是名为若劣若胜。若远若近者，云何远想？答：过去、未来想。云何近想？答：现在想。复次云何远想？答：若想过去非无间灭、若想未来非现前起，是名远想。云何近想？答：若想过去无间已灭、若想未来现前正起，是名近想。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。说名想蕴者，云何说名想蕴？答：于此想蕴，显想、显蕴、显身、显聚，是故名为说名想蕴。 诸所有行者，云何名为诸所有行？答：尽所有行谓六行身。何等为六？谓眼触所生行、耳鼻舌身意触所生行，如是名为诸所有行。若过去若未来若现在者，云何过去行 现代汉语译本 想，如果是不善的想法，就叫做‘劣’；如果与不善的想法相比，那么有覆无记的想法就叫做‘胜’。如果与无覆无记的想法相比，那么有覆无记的想法就叫做‘劣’；如果与有覆无记的想法相比，那么无覆无记的想法就叫做‘胜’。如果与有漏善的想法相比，那么无覆无记的想法就叫做‘劣’；如果与无覆无记的想法相比，那么有漏善的想法就叫做‘胜’。如果与无漏善的想法相比，那么有漏善的想法就叫做‘劣’；如果与有漏善的想法相比，那么无漏善的想法就叫做‘胜’。如果与色界想相比，那么欲界想就叫做‘劣’；如果与欲界想相比，那么色界想就叫做‘胜’。如果与无色界想相比，那么色界想就叫做‘劣’；如果与色界想相比，那么无色界想就叫做‘胜’。如果与不系想相比，那么无色界想就叫做‘劣’；如果与无色界想相比，那么不系想就叫做‘胜’。像这样施设劣想和胜想，像这样就叫做‘若劣若胜’。 ‘若远若近’是什么意思呢？回答：过去和未来的想法叫做‘远’。现在的想法叫做‘近’。 进一步说，什么叫做‘远’的想法呢？回答：如果想的是过去并非刚刚灭去的，或者想的是未来并非正在发生的，这就叫做‘远’的想法。什么叫做‘近’的想法呢？回答：如果想的是过去刚刚灭去的，或者想的是未来正在发生的，这就叫做‘近’的想法。像这样就叫做‘若远若近’。 ‘如是一切略为一聚’是什么意思呢？回答：推测、衡量、观察聚集在一起，成为一个整体，所以叫做‘如是一切略为一聚’。 ‘说名想蕴’是什么意思呢？回答：在这个想蕴中，显现了想，显现了蕴，显现了身，显现了聚集，所以叫做‘说名想蕴’。 ‘诸所有行’是什么意思呢？回答：所有的一切行，指的是六种行身。是哪六种呢？就是眼触所生的行、耳鼻舌身意触所生的行，像这样就叫做‘诸所有行’。 ‘若过去若未来若现在’是什么意思呢？回答：什么是过去的行？
English
English version If a thought is an unwholesome thought, it is called 'inferior'; if compared to an unwholesome thought, then a defiled indeterminate thought is called 'superior'. If compared to an undefiled indeterminate thought, then a defiled indeterminate thought is called 'inferior'; if compared to a defiled indeterminate thought, then an undefiled indeterminate thought is called 'superior'. If compared to a wholesome thought with outflows, then an undefiled indeterminate thought is called 'inferior'; if compared to an undefiled indeterminate thought, then a wholesome thought with outflows is called 'superior'. If compared to a wholesome thought without outflows, then a wholesome thought with outflows is called 'inferior'; if compared to a wholesome thought with outflows, then a wholesome thought without outflows is called 'superior'. If compared to the Form Realm thought, then the Desire Realm thought is called 'inferior'; if compared to the Desire Realm thought, then the Form Realm thought is called 'superior'. If compared to the Formless Realm thought, then the Form Realm thought is called 'inferior'; if compared to the Form Realm thought, then the Formless Realm thought is called 'superior'. If compared to the Unconditioned thought, then the Formless Realm thought is called 'inferior'; if compared to the Formless Realm thought, then the Unconditioned thought is called 'superior'. Thus, the establishment of inferior and superior thoughts, thus it is called 'inferior or superior'. What does 'far or near' mean? Answer: Thoughts of the past and future are called 'far'. Thoughts of the present are called 'near'. Furthermore, what is called a 'far' thought? Answer: If one thinks of the past that has not just ceased, or thinks of the future that is not currently arising, this is called a 'far' thought. What is called a 'near' thought? Answer: If one thinks of the past that has just ceased, or thinks of the future that is currently arising, this is called a 'near' thought. Thus, it is called 'far or near'. What does 'all these briefly gathered into one' mean? Answer: Conjecture, deliberation, measurement, and observation are gathered together into one whole, therefore it is called 'all these briefly gathered into one'. What does 'named the aggregate of perception' mean? Answer: In this aggregate of perception, perception is manifested, the aggregate is manifested, the body is manifested, the gathering is manifested, therefore it is called 'named the aggregate of perception'. What does 'all conditioned things' mean? Answer: All conditioned things refer to the six bodies of action. What are the six? They are the actions arising from contact with the eye, ear, nose, tongue, body, and mind; thus, it is called 'all conditioned things'. What does 'whether past, future, or present' mean? Answer: What are past actions? --------------------------------------------------------------------------------
Chinese
？答：若行已起已等起、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，是名过去行。云何未来行？答：若行未已起未已等起、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，是名未来行。云何现在行？答：若行已起已等起、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，是名现在行。若内若外者，云何内行？答：若行在此相续，已得不失，是名内行。云何外行？答：若行在此相续，或本未得、或得已失、若他相续、若非情数，是名外行。若粗若细者，云何施设粗行细行？答：观待施设粗行细行。复如何等？答：若观待无寻唯伺行，则有寻有伺行名粗；若观待有寻有伺行，则无寻唯伺行名细。若观待无寻无伺行，则无寻唯伺行名粗；若观待无寻唯伺行，则无寻无伺行名细。若观待色界行，则欲界行名粗；若观待欲界行，则色界行名细。若观待无色界行，则色界行名粗；若观待色界行，则无色界行名细。若观待不系行，则无色界行名粗；若观待无色界行，则不系行名细。如是施设粗行细行，如是名为若粗若细。若劣若胜者，云何施设劣行胜行？答：观待施设劣行胜行。复如何等？答：若观待 现代汉语译本： 问：什么是过去行？答：如果诸行已经生起、已经等起、已经产生、已经等产生、已经转变、已经显现转变、已经聚集、已经出现，然后衰落消逝，过去、穷尽、灭亡、离散、变异，属于过去的状态、过去的类别、过去的时世所摄，这称为过去行。 问：什么是未来行？答：如果诸行尚未生起、尚未等起、尚未产生、尚未等产生、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、未来的时世所摄，这称为未来行。 问：什么是现在行？答：如果诸行已经生起、已经等起、已经产生、已经等产生、已经转变、已经显现转变，聚集出现，停留尚未消逝、尚未穷尽灭亡、尚未离散变异，和合显现于当前，属于现在的状态、现在的类别、现在的时世所摄，这称为现在行。 问：什么是内部的行和外部的行？答：如果诸行存在于此相续中，已经获得且未失去，这称为内部的行。 问：什么是外部的行？答：如果诸行存在于此相续中，或者原本未曾获得、或者获得后已经失去、或者属于其他相续、或者属于非有情之数，这称为外部的行。 问：什么是粗的行和细的行？答：粗行和细行的施设是观待而施设的。又是如何观待的呢？答：如果观待无寻唯伺行，那么有寻有伺行就被称为粗行；如果观待有寻有伺行，那么无寻唯伺行就被称为细行。如果观待无寻无伺行，那么无寻唯伺行就被称为粗行；如果观待无寻唯伺行，那么无寻无伺行就被称为细行。如果观待**行，那么欲界行就被称为粗行；如果观待欲界行，那么**行就被称为细行。如果观待无**行，那么**行就被称为粗行；如果观待**行，那么无**行就被称为细行。如果观待不系行，那么无**行就被称为粗行；如果观待无**行，那么不系行就被称为细行。如此施设粗行和细行，这就是所谓的粗行和细行。 问：什么是劣的行和胜的行？答：劣行和胜行的施设是观待而施设的。又是如何观待的呢？答：如果观待...