English
English version Either through hatred or through ignorance, or following any of the secondary defilements arising from the mind, this is called the Rūpa-upādānakkhandha (clinging to the aggregate of form). What is Vedanā-upādānakkhandha (clinging to the aggregate of feeling)? Answer: If feeling is tainted and follows after various clingings, regarding these feelings, whether past, future, or present, when desire arises, it arises, either through greed or through hatred or through ignorance, or following any of the secondary defilements arising from the mind, this is called Vedanā-upādānakkhandha. What is Saṃjñā-upādānakkhandha (clinging to the aggregate of perception)? Answer: If perception is tainted and follows after various clingings, regarding these perceptions, whether past, future, or present, when desire arises, it arises, either through greed or through hatred or through ignorance, or following any of the secondary defilements arising from the mind, this is called Saṃjñā-upādānakkhandha. What is Saṃskāra-upādānakkhandha (clinging to the aggregate of mental formations)? Answer: If mental formations are tainted and follow after various clingings, regarding these mental formations, whether past, future, or present, when desire arises, it arises, either through greed or through hatred or through ignorance, or following any of the secondary defilements arising from the mind, this is called Saṃskāra-upādānakkhandha. What is Vijñāna-upādānakkhandha (clinging to the aggregate of consciousness)? Answer: If consciousness is tainted and follows after various clingings, regarding these consciousnesses, whether past, future, or present, when desire arises, it arises, either through greed or through hatred or through ignorance, or following any of the secondary defilements arising from the mind, this is called Vijñāna-upādānakkhandha. What are the five sensual pleasures? First, the form recognized by the eye, which is lovely, delightful, pleasing, and agreeable. This lovely form can arouse various desires, following after attachment. This is called the sensual pleasure of form recognized by the eye. Second, the sound recognized by the ear, which is lovely, delightful, pleasing, and agreeable. This lovely sound can arouse various desires, following after attachment. This is called the sensual pleasure of sound recognized by the ear. Third, the scent recognized by the nose, which is lovely, delightful, pleasing, and agreeable. This lovely scent can arouse various desires, following after attachment. This is called the sensual pleasure of scent recognized by the nose. Fourth, the taste recognized by the tongue, which is lovely, delightful, pleasing, and agreeable. This lovely taste can arouse various desires, following after attachment. This is called the sensual pleasure of taste recognized by the tongue. Fifth, the touch recognized by the body, which is lovely, delightful, pleasing, and agreeable. This lovely touch can arouse various desires, following after attachment. This is called the sensual pleasure of touch recognized by the body. What is the sensual pleasure of form recognized by the eye? Answer: If it is bound to the desire realm, born of eye contact, and with love as its object, this is called the sensual pleasure of form recognized by the eye. What is the sensual pleasure of sound recognized by the ear? Answer: If it is a sound, bound to the desire realm, born of ear contact, and with love as its object --------------------------------------------------------------------------------
Chinese
缘，是名耳所识声妙欲。云何鼻所识香妙欲？答：若香欲界系、鼻触所生、爱所缘，是名鼻所识香妙欲。云何舌所识味妙欲？答：若味欲界系、舌触所生、爱所缘，是名舌所识味妙欲。云何身所识触妙欲？答：若触欲界系、身触所生、爱所缘，是名身所识触妙欲。 五悭者，一、住处悭；二、家悭；三、色赞悭；四、利养悭；五、法悭。云何住处悭？答：若于住处顾恋系心，谓如有一作如是念：“愿此住处属我非余。我于此处经行敷设居止受用，勿余复得。”彼于住处顾恋系心，于他有情障碍遮止，不施不惠不随施惠、不弃不舍不遍弃舍，是名住处悭。云何家悭？答：若于施主家顾恋系心，谓如有一作如是念愿：“此施主家属我非余。我于此家独入独出往还亲昵居止受用，勿余复得。”彼于施主家顾恋系心，于他有情障碍遮止，不施不惠不随施惠、不弃不舍不遍弃舍，是名家悭。云何色赞悭？答：若于色赞顾恋系心，谓如有一作如是念：“愿我独得微妙好色，众所乐见颜貌端正，成就第一清净圆满，诸显形色余无及者。愿我独得广大名称善声善誉，遍诸方维一切世间皆共赞颂，余无及者。唯我善知受用饮食及余资具，令所饮食随时消化资具长养，面色光泽皮肤细软，众所爱乐余不能及。唯我善知冠带衣服及诸严 现代汉语译本 什么是耳所识别的声妙欲（Śabdha-rasāgratā，声音带来的微妙愉悦）？回答：凡是属于欲界、由耳根接触所生、以爱为缘的声音，就称为耳所识别的声妙欲。 什么是鼻所识别的香妙欲（Gandha-rasāgratā，气味带来的微妙愉悦）？回答：凡是属于欲界、由鼻根接触所生、以爱为缘的香气，就称为鼻所识别的香妙欲。 什么是舌所识别的味妙欲（Rasa-rasāgratā，味道带来的微妙愉悦）？回答：凡是属于欲界、由舌根接触所生、以爱为缘的味道，就称为舌所识别的味妙欲。 什么是身所识别的触妙欲（Sparśa-rasāgratā，触感带来的微妙愉悦）？回答：凡是属于欲界、由身根接触所生、以爱为缘的触感，就称为身所识别的触妙欲。 五种悭吝是什么？第一是住处悭（Āvāsa-mātsarya，对住处的悭吝）；第二是家悭（Kula-mātsarya，对施主家的悭吝）；第三是色赞悭（Varṇa-vaikharaṇa-mātsarya，对美貌赞扬的悭吝）；第四是利养悭（Lābha-mātsarya，对利益供养的悭吝）；第五是法悭（Dharma-mātsarya，对佛法的悭吝）。 什么是住处悭？回答：如果对于住处顾恋系心，比如有人这样想：‘愿这个住处属于我而不是别人。我可以在这里经行、敷设、居住、受用，不要让其他人得到。’他对住处顾恋系心，对于其他有情障碍遮止，不布施、不惠予、不随喜布施惠予、不舍弃、不遍舍弃，这就是住处悭。 什么是家悭？回答：如果对于施主家顾恋系心，比如有人这样想：‘愿这个施主家属于我而不是别人。我可以在这个家独自出入、往还亲昵、居住受用，不要让其他人得到。’他对施主家顾恋系心，对于其他有情障碍遮止，不布施、不惠予、不随喜布施惠予、不舍弃、不遍舍弃，这就是家悭。 什么是色赞悭？回答：如果对于美貌赞扬顾恋系心，比如有人这样想：‘愿我独自得到微妙美好的容貌，众人喜欢看见，颜貌端正，成就第一清净圆满，所有显现的形色没有人能比得上。愿我独自得到广大的名称、美好的声音、美好的名誉，遍布各个方位、一切世间都共同赞颂，没有人能比得上。只有我才善于知道如何受用饮食以及其他资具，让所饮食的随时消化，资具能够滋养身体，面色光泽、皮肤细软，众人喜爱，其他人不能比得上。只有我才善于知道如何佩戴冠带衣服以及各种装饰’
English
English version What is sound-delight (Śabdha-rasāgratā) cognized by the ear? Answer: Whatever sound belonging to the desire realm, arising from contact by the ear, conditioned by craving, is called sound-delight cognized by the ear. What is scent-delight (Gandha-rasāgratā) cognized by the nose? Answer: Whatever scent belonging to the desire realm, arising from contact by the nose, conditioned by craving, is called scent-delight cognized by the nose. What is taste-delight (Rasa-rasāgratā) cognized by the tongue? Answer: Whatever taste belonging to the desire realm, arising from contact by the tongue, conditioned by craving, is called taste-delight cognized by the tongue. What is touch-delight (Sparśa-rasāgratā) cognized by the body? Answer: Whatever touch belonging to the desire realm, arising from contact by the body, conditioned by craving, is called touch-delight cognized by the body. What are the five kinds of stinginess? First, stinginess regarding dwelling places (Āvāsa-mātsarya); second, stinginess regarding families (Kula-mātsarya); third, stinginess regarding praise of appearance (Varṇa-vaikharaṇa-mātsarya); fourth, stinginess regarding gains and offerings (Lābha-mātsarya); fifth, stinginess regarding the Dharma (Dharma-mātsarya). What is stinginess regarding dwelling places? Answer: If one cherishes and clings to a dwelling place, thinking, 'May this dwelling place belong to me and not to others. May I alone walk, arrange, dwell, and enjoy it here, and may no one else obtain it.' Because of this clinging to the dwelling place, they obstruct and prevent other sentient beings, not giving, not bestowing, not rejoicing in giving and bestowing, not relinquishing, not completely relinquishing. This is called stinginess regarding dwelling places. What is stinginess regarding families? Answer: If one cherishes and clings to the family of a benefactor, thinking, 'May this benefactor's family belong to me and not to others. May I alone enter, exit, visit, be intimate with, dwell, and enjoy this family, and may no one else obtain it.' Because of this clinging to the benefactor's family, they obstruct and prevent other sentient beings, not giving, not bestowing, not rejoicing in giving and bestowing, not relinquishing, not completely relinquishing. This is called stinginess regarding families. What is stinginess regarding praise of appearance? Answer: If one cherishes and clings to praise of appearance, thinking, 'May I alone obtain subtle and beautiful appearance, pleasing to see, with a dignified countenance, achieving the first purity and perfection, with no other surpassing my manifest form. May I alone obtain great fame, good voice, and good reputation, praised throughout all directions and all worlds, with no other surpassing me. May I alone know well how to enjoy food and other requisites, so that what I eat is digested in due time, and the requisites nourish my body, with a radiant complexion, soft and delicate skin, beloved by all, and unattainable by others. May I alone know well how to wear crowns, belts, clothes, and various ornaments.' --------------------------------------------------------------------------------
Chinese
具庄饰形貌令极显好，余皆不及。”彼于色赞顾恋系心，于他有情障碍遮止，不施不惠不随施惠、不弃不舍不遍弃舍，是名色赞悭。云何利养悭？答：若于利养顾恋系心，谓如有一作如是念：“愿我独得世间利养，余不能得。愿独差我受诸利养，不差余人。愿独知我具大福慧，随时布施衣服饮食、卧具医药及余资财，一切世间无及我者。”彼于利养顾恋系心，于他有情障碍遮止，不施不惠不随施惠、不弃不舍不遍弃舍，是名利养悭。云何法悭？答：若于教法顾恋系心，谓如有一作如是念：“愿我独能宣说正法，余皆不能。愿我独能令他诵念，余皆不能。愿我独能问答决择，余皆不能。愿我独能持素怛缆及毗奈耶、阿毗达磨，余皆不能。愿我独能分别解释善理教者所造诸论及自能造，余皆不能。”彼于教法顾恋系心，于他有情障碍遮止，不施不惠不随施惠、不弃不舍不遍弃舍，是名法悭。 五趣者，一、地狱趣；二、傍生趣；三、鬼趣；四、人趣；五、天趣。云何地狱趣？答：与诸地狱一性一类，众同分等依得事得处得。若诸所有生地狱已，无覆无记色受想行识，是名地狱趣。复次由上品身恶行、语恶行、意恶行，若习若修若多所作，往于地狱、生地狱中、结地狱生，是名地狱趣。复次地狱趣者，是名是号异语增 现代汉语译本 ‘具庄饰形貌令极显好，余皆不及。’他对美色的赞美顾念和执着于心，对其他有情众生进行障碍和阻止，不布施不恩惠不随喜布施恩惠，不舍弃不施舍不普遍舍弃施舍，这叫做色赞悭吝（Rūpa-stutir-mātsarya，对美色的赞美和悭吝）。什么是利养悭吝（Lābha-mātsarya，对利益供养的悭吝）？回答：如果对利益供养顾念和执着于心，比如有人这样想：‘希望我独自获得世间的利益供养，其他人不能得到。希望只差遣我接受各种利益供养，不差遣其他人。希望只有我知道自己具有大的福慧，随时布施衣服饮食、卧具医药以及其他资财，整个世间没有人能比得上我。’他对利益供养顾念和执着于心，对其他有情众生进行障碍和阻止，不布施不恩惠不随喜布施恩惠，不舍弃不施舍不普遍舍弃施舍，这叫做利养悭吝。什么是法悭（Dharma-mātsarya，对佛法的悭吝）？回答：如果对教法顾念和执着于心，比如有人这样想：‘希望我独自能够宣说正法，其他人都不能。希望我独自能够让他人诵念，其他人都不能。希望我独自能够问答决择，其他人都不能。希望我独自能够持有素怛缆（Sūtrānta，经藏）以及毗奈耶（Vinaya，律藏）、阿毗达磨（Abhidharma，论藏），其他人都不能。希望我独自能够分别解释善于说理的教师所造的各种论著以及自己能够造论，其他人都不能。’他对教法顾念和执着于心，对其他有情众生进行障碍和阻止，不布施不恩惠不随喜布施恩惠，不舍弃不施舍不普遍舍弃施舍，这叫做法悭。 五趣（Pañca-gatayaḥ，五种轮回的去处）是：一、地狱趣（Naraka-gati，地狱道）；二、傍生趣（Tiryagyoni-gati，畜生道）；三、鬼趣（Preta-gati，饿鬼道）；四、人趣（Manuṣya-gati，人道）；五、天趣（Deva-gati，天道）。什么是地狱趣？回答：与各种地狱具有同一性质和种类，众生的共同命运等，依据获得、事情获得、处所获得。如果所有众生出生在地狱之后，没有覆盖、没有记别的色受想行识，这叫做地狱趣。进一步说，由于上品的身恶行、语恶行、意恶行，如果习惯、修习、或者多次造作，前往地狱、出生在地狱中、结生在地狱，这叫做地狱趣。进一步说，地狱趣，是名称、是称号、是不同的语言增语。