English
English version: Question: What are past formations (past *saṃskāra*)? Answer: If formations have already arisen, already jointly arisen, already produced, already jointly produced, already transformed, already manifestly transformed, already gathered, already appeared, then declined, passed away, exhausted, ceased, separated, changed, included in the past state, past category, past time, these are called past formations. Question: What are future formations? Answer: If formations have not yet arisen, not yet jointly arisen, not yet produced, not yet jointly produced, not yet transformed, not yet manifestly transformed, not yet gathered, not yet appeared, included in the future state, future category, future time, these are called future formations. Question: What are present formations? Answer: If formations have already arisen, already jointly arisen, already produced, already jointly produced, already transformed, already manifestly transformed, gathered, appeared, abiding, not yet declined, not yet exhausted, ceased, not yet separated, changed, harmoniously present, included in the present state, present category, present time, these are called present formations. Question: What are internal and external formations? Answer: If formations exist in this continuum, already obtained and not lost, these are called internal formations. Question: What are external formations? Answer: If formations exist in this continuum, either originally not obtained, or obtained and then lost, or belonging to another continuum, or belonging to non-sentient entities, these are called external formations. Question: What are coarse and subtle formations? Answer: The designation of coarse and subtle formations is made in dependence. How so? Answer: If in dependence on formations with no initial application of thought but only sustained application of thought (*avitarka-vicāra*), then formations with both initial and sustained application of thought (*savitarka-savicāra*) are called coarse; if in dependence on formations with both initial and sustained application of thought, then formations with no initial application of thought but only sustained application of thought are called subtle. If in dependence on formations with neither initial nor sustained application of thought (*avitarka-avicāra*), then formations with no initial application of thought but only sustained application of thought are called coarse; if in dependence on formations with no initial application of thought but only sustained application of thought, then formations with neither initial nor sustained application of thought are called subtle. If in dependence on ** formations, then formations of the desire realm (*kāmadhātu*) are called coarse; if in dependence on formations of the desire realm, then ** formations are called subtle. If in dependence on formations without **, then ** formations are called coarse; if in dependence on ** formations, then formations without ** are called subtle. If in dependence on unconditioned formations (*asaṃskṛta*), then formations without ** are called coarse; if in dependence on formations without **, then unconditioned formations are called subtle. Thus is the designation of coarse and subtle formations made; thus are they called coarse and subtle. Question: What are inferior and superior formations? Answer: The designation of inferior and superior formations is made in dependence. How so? Answer: If in dependence on... --------------------------------------------------------------------------------
Chinese
有覆无记行，则不善行名劣；若观待不善行，则有覆无记行名胜。若观待无覆无记行，则有覆无记行名劣；若观待有覆无记行，则无覆无记行名胜。若观待有漏善行，则无覆无记行名劣；若观待无覆无记行，则有漏善行名胜。若观待无漏善行，则有漏善行名劣；若观待有漏善行，则无漏善行名胜。若观待色界行，则欲界行名劣；若观待欲界行，则色界行名胜。若观待无色界行，则色界行名劣；若观待色界行，则无色界行名胜。若观待不系行，则无色界行名劣；若观待无色界行，则不系行名胜。如是施设劣行胜行，如是名为若劣若胜。若远若近者，云何远行？ 答：过去、未来行。云何近行？答：现在行。复次云何远行？答：若行过去非无间灭、若行未来非现前起，是名远行。云何近行？答：若行过去无间已灭、若行未来现前正起，是名近行。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。说名行蕴者，云何说名行蕴？答：于此行蕴，显行、显蕴、显身、显聚，是故名为说名行蕴。 诸所有识者，云何名为诸所有识？答：尽所有识，谓六识身。何等为六？谓眼识耳鼻舌身意识，如是名为诸所有识。若过去若未来若现在者，云何过 现代汉语译本： 若以有覆无记行（指伴随烦恼但不记为善或恶的行为）为参照，那么不善行就被认为是低劣的；若以不善行为参照，那么有覆无记行就被认为是殊胜的。若以无覆无记行（指不伴随烦恼也不记为善或恶的行为）为参照，那么有覆无记行就被认为是低劣的；若以有覆无记行为参照，那么无覆无记行就被认为是殊胜的。若以有漏善行（指伴随烦恼的善行）为参照，那么无覆无记行就被认为是低劣的；若以无覆无记行为参照，那么有漏善行就被认为是殊胜的。若以无漏善行（指不伴随烦恼的善行）为参照，那么有漏善行就被认为是低劣的；若以有漏善行为参照，那么无漏善行就被认为是殊胜的。若以**行（原文缺失，无法翻译）为参照，那么欲界行就被认为是低劣的；若以欲界行为参照，那么**行就被认为是殊胜的。若以无**行（原文缺失，无法翻译）为参照，那么**行就被认为是低劣的；若以**行（原文缺失，无法翻译）为参照，那么无**行就被认为是殊胜的。若以不系行（指解脱的行为）为参照，那么无**行（原文缺失，无法翻译）就被认为是低劣的；若以无**行（原文缺失，无法翻译）为参照，那么不系行就被认为是殊胜的。像这样施设低劣的行为和殊胜的行为，像这样就叫做‘若劣若胜’。若远若近是指什么呢？什么是远行？ 回答：过去、未来的行为。什么是近行？回答：现在的行为。进一步说，什么是远行？回答：如果是过去的行为，但不是刚刚灭去的；如果是未来的行为，但不是即将生起的，这就叫做远行。什么是近行？回答：如果是过去的行为，是刚刚灭去的；如果是未来的行为，是即将生起的，这就叫做近行。像这样就叫做‘若远若近’。像这样将一切略为一聚是指什么呢？怎样将一切略为一聚？回答：推度、思惟、称量、观察，集合为一聚，所以叫做‘像这样将一切略为一聚’。说名为行蕴是指什么呢？怎样说名为行蕴？回答：在这个行蕴中，显示了行为、显示了蕴、显示了身、显示了聚，所以叫做‘说名为行蕴’。 诸所有识是指什么呢？怎样叫做诸所有识？回答：所有一切的识，就是六识身。什么是六识？就是眼识、耳识、鼻识、舌识、身识、意识，像这样就叫做诸所有识。若过去若未来若现在是指什么呢？什么是过去
English
English version: If we consider 'covered unwholesome neutral action' (actions accompanied by afflictions but not categorized as good or bad) as a reference, then unwholesome actions are considered inferior; if we consider unwholesome actions as a reference, then 'covered unwholesome neutral action' is considered superior. If we consider 'uncovered unwholesome neutral action' (actions not accompanied by afflictions and not categorized as good or bad) as a reference, then 'covered unwholesome neutral action' is considered inferior; if we consider 'covered unwholesome neutral action' as a reference, then 'uncovered unwholesome neutral action' is considered superior. If we consider wholesome actions with outflows (actions accompanied by afflictions) as a reference, then 'uncovered unwholesome neutral action' is considered inferior; if we consider 'uncovered unwholesome neutral action' as a reference, then wholesome actions with outflows are considered superior. If we consider wholesome actions without outflows (actions not accompanied by afflictions) as a reference, then wholesome actions with outflows are considered inferior; if we consider wholesome actions with outflows as a reference, then wholesome actions without outflows are considered superior. If we consider **action (missing in the original text, untranslatable) as a reference, then actions of the desire realm are considered inferior; if we consider actions of the desire realm as a reference, then **action is considered superior. If we consider non-**action (missing in the original text, untranslatable) as a reference, then **action is considered inferior; if we consider **action (missing in the original text, untranslatable) as a reference, then non-**action is considered superior. If we consider unfettered action (action of liberation) as a reference, then non-**action (missing in the original text, untranslatable) is considered inferior; if we consider non-**action (missing in the original text, untranslatable) as a reference, then unfettered action is considered superior. Thus, establishing inferior and superior actions, this is called 'inferior or superior'. What is 'far' and 'near'? What is 'far action'? Answer: Past and future actions. What is 'near action'? Answer: Present action. Furthermore, what is 'far action'? Answer: If the action is past but not immediately ceased, or if the action is future but not presently arising, this is called 'far action'. What is 'near action'? Answer: If the action is past and has just ceased, or if the action is future and is presently arising, this is called 'near action'. Thus, this is called 'far or near'. What does it mean to gather everything briefly into one collection? How is everything gathered briefly into one collection? Answer: Deliberation, thought, measurement, and observation are gathered into one collection, therefore it is called 'gathering everything briefly into one collection'. What does it mean to be called the 'aggregate of formations' (行蕴, Xing Yun)? How is it called the 'aggregate of formations'? Answer: In this aggregate of formations, actions are revealed, aggregates are revealed, bodies are revealed, and collections are revealed, therefore it is called the 'aggregate of formations'. What are 'all forms of consciousness' (诸所有识, Zhu Suo You Shi)? How are they called 'all forms of consciousness'? Answer: All forms of consciousness, namely the six consciousnesses. What are the six? They are eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness. Thus, these are called 'all forms of consciousness'. What does 'past, future, or present' mean? What is the past? --------------------------------------------------------------------------------
Chinese
去识？答：若识已起已等起、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，是名过去识。云何未来识？答：若识未已起未已等起、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，是名未来识。云何现在识？答：若识已起已等起、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，是名现在识。若内若外者，云何内识？答：若识在此相续，已得不失，是名内识。云何外识？答：若识在此相续，或本未得、或得已失、若他相续，是名外识。若粗若细者，云何施设粗识细识？答：观待施设粗识细识。复如何等？答：若观待无寻唯伺识，则有寻有伺识名粗；若观待有寻有伺识，则无寻唯伺识名细。若观待无寻无伺识，则无寻唯伺识名粗；若观待无寻唯伺识，则无寻无伺识名细。若观待色界识，则欲界识名粗；若观待欲界识，则色界识名细。若观待无色界识，则色界识名粗；若观待色界识，则无色界识名细。若观待不系识，则无色界识名粗；若观待无色界识，则不系识名细。如是施设粗识细识，如是名为若粗若细。若劣若胜者，云何施设劣识胜识？答：观待施设劣识胜识。复如何等？答：若观待有覆无 现代汉语译本 去识是什么？答：如果识已经生起、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、穷尽、寂灭、离散变化，属于过去的状态、过去的一类、过去的时期，这称为过去的识。 什么是未来的识？答：如果识尚未生起、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、未来的一类、未来的时期，这称为未来的识。 什么是现在的识？答：如果识已经生起、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，停驻尚未消逝、尚未穷尽寂灭、尚未离散变化，和合显现于当前，属于现在的状态、现在的一类、现在的时期，这称为现在的识。 什么是内识和外识？什么是内识？答：如果识存在于这个相续中，已经获得且未失去，这称为内识。 什么是外识？答：如果识存在于这个相续中，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，这称为外识。 什么是粗识和细识？答：通过观待来施设粗识和细识。又是如何观待的呢？答：如果观待无寻唯伺识，那么有寻有伺识就被称为粗识；如果观待有寻有伺识，那么无寻唯伺识就被称为细识。 如果观待无寻无伺识，那么无寻唯伺识就被称为粗识；如果观待无寻唯伺识，那么无寻无伺识就被称为细识。如果观待**识（指欲界识之上的色界和无色界识），那么欲界识就被称为粗识；如果观待欲界识，那么**识（指色界和无色界识）就被称为细识。 如果观待无**识（指色界和无色界之上的无色界识），那么**识（指色界识）就被称为粗识；如果观待**识（指色界识），那么无**识（指无色界识）就被称为细识。如果观待不系识（指超出三界的识），那么无**识（指无色界识）就被称为粗识；如果观待无**识（指无色界识），那么不系识（指超出三界的识）就被称为细识。像这样施设粗识和细识，这就是所谓的粗识和细识。 什么是劣识和胜识？答：通过观待来施设劣识和胜识。又是如何观待的呢？答：如果观待有覆无