English
English version What is the past consciousness? Answer: If a consciousness has already arisen, already jointly arisen, already produced, already jointly produced, already transformed, already manifestly transformed, already gathered, already appeared, declining and vanishing, past, exhausted, extinguished, separated and changed, belonging to the past state, past category, past period, this is called past consciousness. What is the future consciousness? Answer: If a consciousness has 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, belonging to the future state, future category, future period, this is called future consciousness. What is the present consciousness? Answer: If a consciousness has already arisen, already jointly arisen, already produced, already jointly produced, already transformed, already manifestly transformed, gathered and appeared, abiding and not yet vanished, not yet exhausted and extinguished, not yet separated and changed, harmoniously manifesting in the present, belonging to the present state, present category, present period, this is called present consciousness. What are internal and external consciousnesses? What is internal consciousness? Answer: If a consciousness exists in this continuum, already obtained and not lost, this is called internal consciousness. What is external consciousness? Answer: If a consciousness exists in this continuum, either originally not obtained, or obtained and then lost, or exists in another continuum, this is called external consciousness. What are coarse and subtle consciousnesses? Answer: Coarse and subtle consciousnesses are established through observation. How is this observation done? Answer: If observing the non-searching-only-examining consciousness, then the searching-and-examining consciousness is called coarse; if observing the searching-and-examining consciousness, then the non-searching-only-examining consciousness is called subtle. If observing the non-searching-non-examining consciousness, then the non-searching-only-examining consciousness is called coarse; if observing the non-searching-only-examining consciousness, then the non-searching-non-examining consciousness is called subtle. If observing the **consciousness (referring to the form realm and formless realm consciousnesses above the desire realm consciousness), then the desire realm consciousness is called coarse; if observing the desire realm consciousness, then the **consciousness (referring to the form realm and formless realm consciousnesses) is called subtle. If observing the non-**consciousness (referring to the formless realm consciousness above the form realm and formless realm), then the **consciousness (referring to the form realm consciousness) is called coarse; if observing the **consciousness (referring to the form realm consciousness), then the non-**consciousness (referring to the formless realm consciousness) is called subtle. If observing the unconditioned consciousness (referring to the consciousness beyond the three realms), then the non-**consciousness (referring to the formless realm consciousness) is called coarse; if observing the non-**consciousness (referring to the formless realm consciousness), then the unconditioned consciousness (referring to the consciousness beyond the three realms) is called subtle. Thus, coarse and subtle consciousnesses are established, and this is what is meant by coarse and subtle. What are inferior and superior consciousnesses? Answer: Inferior and superior consciousnesses are established through observation. How is this observation done? Answer: If observing the obscured non- --------------------------------------------------------------------------------
Chinese
记识，则不善识名劣；若观待不善识，则有覆无记识名胜。若观待无覆无记识，则有覆无记识名劣；若观待有覆无记识，则无覆无记识名胜。若观待有漏善识，则无覆无记识名劣；若观待无覆无记识，则有漏善识名胜。若观待无漏善识，则有漏善识名劣；若观待有漏善识，则无漏善识名胜。若观待色界识，则欲界识名劣；若观待欲界识，则色界识名胜。若观待无色界识，则色界识名劣；若观待色界识，则无色界识名胜。若观待不系识，则无色界识名劣；若观待无色界识，则不系识名胜。如是施设劣识胜识，如是名为若劣若胜。若远若近者，云何远识？答：过去、未来识。云何近识？答：现在识。复次云何远识？答：若识过去非无间灭、若识未来非现前起，是名远识。云何近识？答：若识过去无间已灭、若识未来现前正起，是名近识。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。说名识蕴者，云何说名识蕴？答于此识蕴，显识、显蕴、显身、显聚，是故名为说名识蕴。 五取蕴者，一、色取蕴；二、受取蕴；三、想取蕴；四、行取蕴；五、识取蕴。云何色取蕴？答：若色有漏随顺诸取，于此诸色若过去若未来若现在，欲生时生，或贪 现代汉语译本 如果以善识为标准来衡量，那么不善识就被认为是低劣的；如果以不善识为标准来衡量，那么有覆无记识（指被烦恼覆盖但非善非恶的意识）就被认为是殊胜的。如果以无覆无记识（指未被烦恼覆盖的非善非恶的意识）为标准来衡量，那么有覆无记识就被认为是低劣的；如果以有覆无记识为标准来衡量，那么无覆无记识就被认为是殊胜的。如果以有漏善识（指带有烦恼的有益的意识）为标准来衡量，那么无覆无记识就被认为是低劣的；如果以无覆无记识为标准来衡量，那么有漏善识就被认为是殊胜的。如果以无漏善识（指没有烦恼的有益的意识）为标准来衡量，那么有漏善识就被认为是低劣的；如果以有漏善识为标准来衡量，那么无漏善识就被认为是殊胜的。如果以**识（原文缺失，无法翻译）为标准来衡量，那么欲界识（指在欲望界中的意识）就被认为是低劣的；如果以欲界识为标准来衡量，那么**识（原文缺失，无法翻译）就被认为是殊胜的。如果以无**识（原文缺失，无法翻译）为标准来衡量，那么**识（原文缺失，无法翻译）就被认为是低劣的；如果以**识（原文缺失，无法翻译）为标准来衡量，那么无**识（原文缺失，无法翻译）就被认为是殊胜的。如果以不系识（指不受束缚的意识）为标准来衡量，那么无**识（原文缺失，无法翻译）就被认为是低劣的；如果以无**识（原文缺失，无法翻译）为标准来衡量，那么不系识就被认为是殊胜的。像这样施设低劣的意识和殊胜的意识，这就是所谓的低劣和殊胜。 什么是远的意识，什么是近的意识？回答：过去的意识和未来的意识是远的意识。什么是近的意识？回答：现在的意识是近的意识。进一步说，什么是远的意识？回答：如果意识是过去的，但不是刚刚灭去的；如果意识是未来的，但不是正在发生的，这就被称为远的意识。什么是近的意识？回答：如果意识是过去的，并且是刚刚灭去的；如果意识是未来的，并且是正在发生的，这就被称为近的意识。这就是所谓的远和近。 如何将一切意识简略地归纳为一个整体？回答：通过推测、思考、衡量和观察，将它们集合为一个整体，所以被称为将一切简略地归纳为一个整体。为什么称作识蕴？回答：因为在这个识蕴中，显现了意识、显现了蕴、显现了身、显现了聚集，所以称作识蕴。 什么是五取蕴？一、色取蕴（Rupa Skandha）；二、受取蕴（Vedana Skandha）；三、想取蕴（Samjna Skandha）；四、行取蕴（Samskara Skandha）；五、识取蕴（Vijnana Skandha）。什么是色取蕴？回答：如果色是有漏的，并且顺应各种执取，那么对于这些色，无论是过去、未来还是现在，当欲望产生时，或者贪爱产生时...
English
English version If measured against wholesome consciousness, unwholesome consciousness is considered inferior; if measured against unwholesome consciousness, defiled indeterminate consciousness (consciousness that is obscured by afflictions but is neither wholesome nor unwholesome) is considered superior. If measured against undefiled indeterminate consciousness (consciousness that is not obscured by afflictions and is neither wholesome nor unwholesome), defiled indeterminate consciousness is considered inferior; if measured against defiled indeterminate consciousness, undefiled indeterminate consciousness is considered superior. If measured against wholesome consciousness with outflows (beneficial consciousness that is accompanied by defilements), undefiled indeterminate consciousness is considered inferior; if measured against undefiled indeterminate consciousness, wholesome consciousness with outflows is considered superior. If measured against wholesome consciousness without outflows (beneficial consciousness that is free from defilements), wholesome consciousness with outflows is considered inferior; if measured against wholesome consciousness with outflows, wholesome consciousness without outflows is considered superior. If measured against **consciousness (original text missing, untranslatable), consciousness of the desire realm is considered inferior; if measured against consciousness of the desire realm, **consciousness (original text missing, untranslatable) is considered superior. If measured against non-**consciousness (original text missing, untranslatable), **consciousness (original text missing, untranslatable) is considered inferior; if measured against **consciousness (original text missing, untranslatable), non-**consciousness (original text missing, untranslatable) is considered superior. If measured against unfettered consciousness (consciousness that is free from bondage), non-**consciousness (original text missing, untranslatable) is considered inferior; if measured against non-**consciousness (original text missing, untranslatable), unfettered consciousness is considered superior. Thus, the establishment of inferior and superior consciousness is what is called inferiority and superiority. What is distant consciousness, and what is near consciousness? Answer: Past and future consciousness are distant consciousness. What is near consciousness? Answer: Present consciousness is near consciousness. Furthermore, what is distant consciousness? Answer: If consciousness is past but not just ceased, or if consciousness is future but not presently arising, this is called distant consciousness. What is near consciousness? Answer: If consciousness is past and has just ceased, or if consciousness is future and is presently arising, this is called near consciousness. This is what is called distance and nearness. How is all consciousness briefly gathered into one aggregate? Answer: Through speculation, thought, measurement, and observation, they are gathered into one aggregate; therefore, it is called briefly gathering all into one aggregate. Why is it called the consciousness aggregate (Vijnana Skandha)? Answer: Because in this consciousness aggregate, consciousness is manifested, the aggregate is manifested, the body is manifested, and the collection is manifested; therefore, it is called the consciousness aggregate. What are the five aggregates of clinging (Panca-upadanakkhandha)? One, the aggregate of form (Rupa Skandha); two, the aggregate of feeling (Vedana Skandha); three, the aggregate of perception (Samjna Skandha); four, the aggregate of mental formations (Samskara Skandha); five, the aggregate of consciousness (Vijnana Skandha). What is the aggregate of form? Answer: If form is with outflows and accords with various clingings, then for these forms, whether past, future, or present, when desire arises, or when greed arises... --------------------------------------------------------------------------------
Chinese
或瞋或痴，或随一一心所随烦恼，是名色取蕴。云何受取蕴？答：若受有漏随顺诸取，于此诸受若过去若未来若现在，欲生时生，或贪或瞋或痴，或随一一心所随烦恼，是名受取蕴。云何想取蕴？答：若想有漏随顺诸取，于此诸想若过去若未来若现在，欲生时生，或贪或瞋或痴，或随一一心所随烦恼，是名想取蕴。云何行取蕴？答：若行有漏随顺诸取，于此诸行若过去若未来若现在，欲生时生，或贪或瞋或痴，或随一一心所随烦恼，是名行取蕴。云何识取蕴？答：若识有漏随顺诸取，于此诸识若过去若未来若现在，欲生时生，或贪或瞋或痴，或随一一心所随烦恼，是名识取蕴。 五妙欲者，一眼所识色可爱可乐可喜可意，此可爱色能引诸欲随顺染着，名眼所识色妙欲。二耳所识声可爱可乐可喜可意，此可爱声能引诸欲随顺染着，名耳所识声妙欲。三鼻所识香可爱可乐可喜可意，此可爱香能引诸欲随顺染着，名鼻所识香妙欲。四舌所识味可爱可乐可喜可意，此可爱味能引诸欲随顺染着，名舌所识味妙欲。五身所识触可爱可乐可喜可意，此可爱触能引诸欲随顺染着，名身所识触妙欲。云何眼所识色妙欲？答：若色欲界系、眼触所生、爱所缘，是名眼所识色妙欲。云何耳所识声妙欲？答：若声欲界系、耳触所生、爱所 现代汉语译本 或因嗔恨或因愚痴，或随顺于各种心所生的随烦恼，这被称为色取蕴（Rūpa-upādānakkhandha，执取色蕴）。 什么是受取蕴（Vedanā-upādānakkhandha，执取受蕴）？回答：如果感受是有漏洞的，随顺于各种执取，对于这些感受，无论是过去、未来还是现在，当欲望生起时就生起，或因贪婪或因嗔恨或因愚痴，或随顺于各种心所生的随烦恼，这被称为受取蕴。 什么是想取蕴（Saṃjñā-upādānakkhandha，执取想蕴）？回答：如果想念是有漏洞的，随顺于各种执取，对于这些想念，无论是过去、未来还是现在，当欲望生起时就生起，或因贪婪或因嗔恨或因愚痴，或随顺于各种心所生的随烦恼，这被称为想取蕴。 什么是行取蕴（Saṃskāra-upādānakkhandha，执取行蕴）？回答：如果行为是有漏洞的，随顺于各种执取，对于这些行为，无论是过去、未来还是现在，当欲望生起时就生起，或因贪婪或因嗔恨或因愚痴，或随顺于各种心所生的随烦恼，这被称为行取蕴。 什么是识取蕴（Vijñāna-upādānakkhandha，执取识蕴）？回答：如果意识是有漏洞的，随顺于各种执取，对于这些意识，无论是过去、未来还是现在，当欲望生起时就生起，或因贪婪或因嗔恨或因愚痴，或随顺于各种心所生的随烦恼，这被称为识取蕴。 什么是五妙欲？一是眼睛所识别的颜色，可爱、可乐、可喜、可意，这种可爱的颜色能够引发各种欲望，随顺于染着，这被称为眼睛所识别的色妙欲。 二是耳朵所识别的声音，可爱、可乐、可喜、可意，这种可爱的声音能够引发各种欲望，随顺于染着，这被称为耳朵所识别的声妙欲。 三是鼻子所识别的香气，可爱、可乐、可喜、可意，这种可爱的香气能够引发各种欲望，随顺于染着，这被称为鼻子所识别的香妙欲。 四是舌头所识别的味道，可爱、可乐、可喜、可意，这种可爱的味道能够引发各种欲望，随顺于染着，这被称为舌头所识别的味妙欲。 五是身体所识别的触感，可爱、可乐、可喜、可意，这种可爱的触感能够引发各种欲望，随顺于染着，这被称为身体所识别的触妙欲。 什么是眼睛所识别的色妙欲？回答：如果是欲界所系缚的、由眼触所生的、以爱为所缘的，这被称为眼睛所识别的色妙欲。 什么是耳朵所识别的声妙欲？回答：如果是声音，欲界所系缚的、由耳触所生的、以爱为所缘的