Chinese
云何掉举？答：诸有令心不寂不静，掉举等掉举心掉举性，是名掉举。云何恶作？答：染污心中所有令心变悔恶作恶作性，是名恶作。云何掉举恶作盖？答：由此掉举恶作，障心蔽心、镇心隐心、盖心覆心、缠心裹心，故名掉举恶作盖。疑盖者，云何疑？答：于佛法僧及苦集灭道，生起疑惑二分二路，踌躇犹豫，犹豫箭、不悦、不悦行、不决度、不悟入，非已一趣、非当一趣、非现一趣，是名疑。云何疑盖？答：由此疑故，障心蔽心、镇心隐心、盖心覆心、缠心裹心，故名疑盖。 五心栽者，云何为五？具寿当知，如有一类，于大师所疑惑犹豫、不悟入、无胜解、无净信。若于大师疑惑犹豫、不悟入、无胜解、无净信，是名第一，于大师所心栽未断未遍知。如有一类，于正法所疑惑犹豫、不悟入、无胜解、无净信。若于正法疑惑犹豫、不悟入、无胜解、无净信，是名第二，于正法所心栽未断未遍知。如有一类，于所学处疑惑犹豫、不悟入、无胜解、无净信。若于所学疑惑犹豫、不悟入、无胜解、无净信，是名第三，于所学处心栽未断未遍知。如有一类，于教诫所疑惑犹豫、不悟入、无胜解、无净信。若于教诫疑惑犹豫、不悟入、无胜解、无净信，是名第四，于教诫所心栽未断未遍知。如有一类，于诸苾刍上座聪 现代汉语译本 什么是掉举（uddhacca）？回答：凡是使心不能寂静、不能安宁的，那种掉举、与掉举相应的掉举、掉举的性质，就叫做掉举。什么是恶作（kukkucca）？回答：在被染污的心中，所有使心产生后悔、变动的恶作、恶作的性质，就叫做恶作。什么是掉举恶作盖？回答：由于这掉举和恶作，障碍心、遮蔽心、镇伏心、隐藏心、覆盖心、缠绕心、包裹心，所以叫做掉举恶作盖。疑盖是什么？回答：对于佛（Buddha）、法（Dharma）、僧（Sangha），以及苦（dukkha）、集（samudaya）、灭（nirodha）、道（magga），产生疑惑，有两种不同的看法，两条不同的道路，踌躇犹豫，犹豫之箭、不悦、不悦的行动、不能决断、不能领悟，不是已经趋向、不是将要趋向、不是现在趋向，这就叫做疑。什么是疑盖？回答：由于这疑惑，障碍心、遮蔽心、镇伏心、隐藏心、覆盖心、缠绕心、包裹心，所以叫做疑盖。 五种心栽是什么？回答：具寿（ayushman），你应该知道，比如有一类人，对于大师（Mahasattva）疑惑犹豫、不能领悟、没有殊胜的理解、没有清净的信心。如果对于大师疑惑犹豫、不能领悟、没有殊胜的理解、没有清净的信心，这叫做第一种，对于大师的心栽没有断除、没有完全知晓。比如有一类人，对于正法（Saddharma）疑惑犹豫、不能领悟、没有殊胜的理解、没有清净的信心。如果对于正法疑惑犹豫、不能领悟、没有殊胜的理解、没有清净的信心，这叫做第二种，对于正法的心栽没有断除、没有完全知晓。比如有一类人，对于所学之处疑惑犹豫、不能领悟、没有殊胜的理解、没有清净的信心。如果对于所学之处疑惑犹豫、不能领悟、没有殊胜的理解、没有清净的信心，这叫做第三种，对于所学之处的心栽没有断除、没有完全知晓。比如有一类人，对于教诫之处疑惑犹豫、不能领悟、没有殊胜的理解、没有清净的信心。如果对于教诫之处疑惑犹豫、不能领悟、没有殊胜的理解、没有清净的信心，这叫做第四种，对于教诫之处的心栽没有断除、没有完全知晓。比如有一类人，对于诸位比丘（bhikkhu），上座（thera），聪
English
English version What is restlessness (uddhacca)? Answer: Whatever causes the mind to be unquiet and unpeaceful, that restlessness, restlessness associated with restlessness, the nature of restlessness, is called restlessness. What is remorse (kukkucca)? Answer: In a defiled mind, whatever causes the mind to change and regret, that remorse, the nature of remorse, is called remorse. What is the hindrance of restlessness and remorse? Answer: Because of this restlessness and remorse, it obstructs the mind, obscures the mind, subdues the mind, hides the mind, covers the mind, entangles the mind, and wraps the mind, therefore it is called the hindrance of restlessness and remorse. What is the hindrance of doubt? Answer: Regarding the Buddha (Buddha), the Dharma (Dharma), the Sangha (Sangha), and suffering (dukkha), its origin (samudaya), its cessation (nirodha), and the path (magga), arising doubt, having two different views, two different paths, hesitating and wavering, the arrow of hesitation, displeasure, displeasing conduct, indecisiveness, non-comprehension, not already tending towards, not going to tend towards, not presently tending towards, this is called doubt. What is the hindrance of doubt? Answer: Because of this doubt, it obstructs the mind, obscures the mind, subdues the mind, hides the mind, covers the mind, entangles the mind, and wraps the mind, therefore it is called the hindrance of doubt. What are the five mental thorns? Answer: Venerable one (ayushman), you should know that, for example, there is a certain type of person who doubts and hesitates about the Teacher (Mahasattva), does not comprehend, has no superior understanding, and has no pure faith. If one doubts and hesitates about the Teacher, does not comprehend, has no superior understanding, and has no pure faith, this is called the first, the mental thorn regarding the Teacher has not been cut off and not fully known. For example, there is a certain type of person who doubts and hesitates about the True Dharma (Saddharma), does not comprehend, has no superior understanding, and has no pure faith. If one doubts and hesitates about the True Dharma, does not comprehend, has no superior understanding, and has no pure faith, this is called the second, the mental thorn regarding the True Dharma has not been cut off and not fully known. For example, there is a certain type of person who doubts and hesitates about the places of learning, does not comprehend, has no superior understanding, and has no pure faith. If one doubts and hesitates about the places of learning, does not comprehend, has no superior understanding, and has no pure faith, this is called the third, the mental thorn regarding the places of learning has not been cut off and not fully known. For example, there is a certain type of person who doubts and hesitates about the teachings, does not comprehend, has no superior understanding, and has no pure faith. If one doubts and hesitates about the teachings, does not comprehend, has no superior understanding, and has no pure faith, this is called the fourth, the mental thorn regarding the teachings has not been cut off and not fully known. For example, there is a certain type of person who doubts and hesitates about the monks (bhikkhu), elders (thera), intelli --------------------------------------------------------------------------------
Chinese
慧，久入佛法久修梵行，乃至大师及诸有智同梵行者共所称赞护念敬爱。于是有智梵行者所，瞋恚毁骂𣣋辱触恼，不悟入、无胜解、无净信。若于苾刍上座聪慧，久入佛法久修梵行，乃至大师及诸有智同梵行者共所称赞护念敬爱。如是有智梵行者所，瞋恚毁骂𣣋辱触恼，不悟入、无胜解、无净信，是名第五，于诸有智梵行者所心栽未断未遍知。若于大师疑惑犹豫、不悟入、无胜解、无净信，是名第一，于大师所心栽未断未遍知者，云何大师？答：谓诸如来、应、正等觉是名大师。云何于大师所疑惑犹豫？答：于诸如来、应、正等觉发起种种疑惑犹豫，是名于大师所疑惑犹豫。云何不悟入无胜解无净信？答：若于大师生起种种疑惑犹豫，便于彼断不能发起随顺心、随顺欲、随顺信、随顺胜解、已胜解、当胜解，是名不悟入无胜解无净信。云何是名第一？答：渐次顺次相续次第数为第一。云何于大师所心栽？答：若于如来、应、正等觉生起种种疑惑犹豫，便于彼心自作栽事。譬如农夫虽有良田，若不耕垦即便坚硬，多诸栽𦽆秽草不植，何况嘉苗。于大师所疑惑犹豫亦复如是，覆蔽其心，令心刚强作栽𦽆事，尚不令心得邪决定，况正决定。是名于大师所心栽。云何未断未遍知？答：彼于心栽未降伏、未永害，是名未断未遍知 现代汉语译本： 如果有人对一位聪慧、深入佛法、长期修行梵行的比丘（bhiksu），乃至对大师（大师指佛陀，Buddha）以及其他有智慧的同修梵行者，他们共同称赞、护念、敬爱的人，心怀瞋恚，进行毁谤、谩骂、侮辱、触恼，不能领悟佛法，没有殊胜的理解，没有清净的信心。如果对比丘上座（长老比丘，senior bhiksu）聪慧，深入佛法，长期修行梵行，乃至对大师以及其他有智慧的同修梵行者，他们共同称赞、护念、敬爱的人，心怀瞋恚，进行毁谤、谩骂、侮辱、触恼，不能领悟佛法，没有殊胜的理解，没有清净的信心，这被称为第五种情况，即对于有智慧的梵行者，心中的障碍没有断除，没有完全了解。 如果有人对大师（佛陀，Buddha）产生疑惑、犹豫，不能领悟佛法，没有殊胜的理解，没有清净的信心，这被称为第一种情况，即对于大师，心中的障碍没有断除，没有完全了解。什么是大师？回答：指诸如来（Tathagata）、应供（Arhat）、正等觉（Samyaksambuddha），这被称为大师。什么叫做对于大师产生疑惑、犹豫？回答：对于诸如来、应供、正等觉，生起各种各样的疑惑、犹豫，这叫做对于大师产生疑惑、犹豫。什么叫做不能领悟佛法，没有殊胜的理解，没有清净的信心？回答：如果对于大师生起各种各样的疑惑、犹豫，那么对于他，就不能发起随顺的心、随顺的欲望、随顺的信心、随顺的殊胜理解、已经殊胜理解、将要殊胜理解，这叫做不能领悟佛法，没有殊胜的理解，没有清净的信心。什么叫做第一种情况？回答：按照渐进的顺序、相续的次第，数量上是第一。什么叫做对于大师心中的障碍？回答：如果对于如来、应供、正等觉生起各种各样的疑惑、犹豫，那么对于他，内心就自己制造了障碍。譬如农夫虽然有良田，如果不去耕种，就会变得坚硬，长满各种障碍、杂草，不能种植，更何况是好的苗。对于大师产生疑惑、犹豫也是这样，遮蔽内心，使内心刚强，制造障碍，尚且不能使内心得到邪恶的决定，更何况是正确的决定。这叫做对于大师心中的障碍。什么叫做没有断除，没有完全了解？回答：对于心中的障碍，没有降伏、没有永远断除，这叫做没有断除，没有完全了解。
English
English version: If someone harbors anger, slander, revilement, insult, and annoyance towards a bhiksu (monk) who is wise, deeply immersed in the Buddha's teachings, and has long practiced the Brahmacarya (pure conduct), even towards the Master (referring to the Buddha, Buddha) and other wise fellow practitioners of the Brahmacarya, whom they commonly praise, protect, respect, and love, and is unable to comprehend the Dharma, lacks superior understanding, and lacks pure faith. If towards a senior bhiksu (elder monk) who is wise, deeply immersed in the Buddha's teachings, and has long practiced the Brahmacarya, even towards the Master and other wise fellow practitioners of the Brahmacarya, whom they commonly praise, protect, respect, and love, harbors anger, slander, revilement, insult, and annoyance, and is unable to comprehend the Dharma, lacks superior understanding, and lacks pure faith, this is called the fifth case, that is, regarding wise practitioners of the Brahmacarya, the mental obstacles have not been cut off and have not been fully understood. If someone has doubts and hesitations about the Master (Buddha, Buddha), is unable to comprehend the Dharma, lacks superior understanding, and lacks pure faith, this is called the first case, that is, regarding the Master, the mental obstacles have not been cut off and have not been fully understood. What is the Master? Answer: It refers to the Tathagatas (Thus Come Ones), Arhats (Worthy Ones), and Samyaksambuddhas (Perfectly Enlightened Ones), this is called the Master. What is called having doubts and hesitations about the Master? Answer: Giving rise to various doubts and hesitations about the Tathagatas, Arhats, and Samyaksambuddhas, this is called having doubts and hesitations about the Master. What is called being unable to comprehend the Dharma, lacking superior understanding, and lacking pure faith? Answer: If one gives rise to various doubts and hesitations about the Master, then regarding him, one cannot generate a compliant mind, compliant desire, compliant faith, compliant superior understanding, already superior understanding, and about to be superior understanding, this is called being unable to comprehend the Dharma, lacking superior understanding, and lacking pure faith. What is called the first case? Answer: According to the progressive order, continuous sequence, and successive order, it is the first in number. What is called mental obstacles regarding the Master? Answer: If one gives rise to various doubts and hesitations about the Tathagatas, Arhats, and Samyaksambuddhas, then regarding him, the mind itself creates obstacles. For example, even if a farmer has good land, if he does not cultivate it, it will become hard, full of various obstacles and weeds, unable to plant, let alone good seedlings. Having doubts and hesitations about the Master is also like this, obscuring the mind, making the mind rigid, creating obstacles, not even allowing the mind to obtain an evil determination, let alone a correct determination. This is called mental obstacles regarding the Master. What is called not having cut off and not having fully understood? Answer: Regarding the mental obstacles, not having subdued them, not having permanently eliminated them, this is called not having cut off and not having fully understood. --------------------------------------------------------------------------------
Chinese
。若于正法疑惑犹豫不悟入无胜解无净信，是名第二，于正法所心栽未断未遍知者，云何正法？答：爱尽离灭究竟涅槃，是名正法。云何于正法疑惑犹豫？答：若于爱尽离灭究竟涅槃生起种种疑惑犹豫，是名于正法疑惑犹豫。云何不悟入无胜解无净信？答：若于正法生起种种疑惑犹豫，便于彼断不能发起随顺心、随顺欲、随顺信、随顺胜解、已胜解、当胜解，是名不悟入无胜解无净信。云何是名第二？答：渐次顺次相续次第数为第二。云何于正法所心栽？答：若于爱尽离灭究竟涅槃生起种种疑惑犹豫，便于彼心自作栽事。譬如农夫虽有良田，若不耕垦即便坚硬，多诸栽𦽆秽草不植，何况嘉苗。于正法所疑惑犹豫亦复如是，覆蔽其心令心刚强作栽𦽆事，尚不令心得邪决定，况正决定。是名于正法所心栽。云何未断未遍如？答：彼于心栽未降伏、未永害，是名未断未遍知。若于所学疑惑犹豫，不悟入无胜解无净信，是名第三，于所学处心栽未断未遍知者，云何所学？答：若诸如来、应、正等觉正知正见施设学处，是名所学。如说我如是学、我学此事，于理善法不能证得；我如是学、我学此事，于理善法则能证得。云何于所学疑惑犹豫？答：于诸如来、应、正等觉施设学处，生起种种疑惑犹豫，是名于所学疑惑犹豫。云何不 悟入无胜解无净信？答：若于所学生起种种疑惑犹豫，便于彼断不能发起随顺心、随顺欲、随顺信、随顺胜解、已胜解、当胜解，是名不悟入无胜解无净信。云何是名第三？答：渐次顺次相续次第数为第三。云何于所学心栽？答：若于如来、应、正等觉正知正见施设学处，生起种种疑惑犹豫，便于彼心自作栽事。譬如农夫虽有良田，若不耕垦即便坚硬，多诸栽𦽆秽草不植，何况嘉苗。于所学处疑惑犹豫亦复如是，覆蔽其心令心刚强作栽𦽆事，尚不令心得邪决定，况正决定。是名于所学处心栽。云何未断未遍知？答：彼于心栽未降伏、未永害，是名未断未遍知。若于教诫疑惑犹豫，不悟入无胜解无净信，是名第四，于教诫所心栽未断未遍知者，云何教诫？答：若诸如来、应、正等觉正知正见，半月半月所说别解脱戒经，是名教诫。如说我如是教诫、我教诫此事，于理善法不能证得；我如是教诫、我教诫此事，于理善法则能证得。云何于教诫疑惑犹豫？答：于诸如来、应、正等觉，半月半月所说别解脱戒经，生起种种疑惑犹豫，是名于教诫疑惑犹豫。云何不悟入无胜解无净信？答若于教诫生起种种疑惑犹豫，便于彼断不能发起随顺心、随顺欲、随顺信、随顺胜解、已胜解、当胜解，是名不悟入无胜解无净信。云何是名第四 现代汉语译本 问：什么是不悟入无胜解无净信？答：如果对于所学习的内容产生种种疑惑和犹豫，那么对于这些内容就无法生起随顺的心、随顺的意愿、随顺的信心、随顺的殊胜理解、已经殊胜理解、将要殊胜理解，这叫做不悟入无胜解无净信。 问：什么是第三？答：渐次、顺次、相续、次第，这些可以称为第三。 问：什么是在所学之处心生障碍（心栽）？答：如果对于如来（Tathagata，意为如实而来者）、应（Arhat，意为应供者）、正等觉（Samyaksambuddha，意为正等觉悟者）以正知正见所设立的学处，生起种种疑惑和犹豫，那么对于这些学处，心就自己制造了障碍。譬如农夫，即使有良田，如果不去耕耘，田地就会变得坚硬，长满杂草，无法种植，更何况是优良的苗木。对于所学之处的疑惑和犹豫也是如此，它会覆盖内心，使内心变得刚强，制造障碍，甚至无法使内心产生邪恶的决定，更何况是正确的决定。这叫做在所学之处心生障碍。 问：什么是未断未遍知？答：对于心中的障碍没有降伏、没有彻底断除，这叫做未断未遍知。 问：如果对于教诫疑惑犹豫，不悟入无胜解无净信，这叫做第四，对于教诫所生的心栽没有断除和遍知。什么是教诫？答：如来、应、正等觉以正知正见，每半个月所说的别解脱戒经（Pratimoksha Sutra，佛教戒律的根本经典），这叫做教诫。正如佛所说：‘我这样教诫，我教诫这件事’，这样就不能证得真理和善法；‘我这样教诫，我教诫这件事’，这样就能证得真理和善法。 问：什么是对于教诫疑惑犹豫？答：对于如来、应、正等觉每半个月所说的别解脱戒经，生起种种疑惑和犹豫，这叫做对于教诫疑惑犹豫。 问：什么是不悟入无胜解无净信？答：如果对于教诫生起种种疑惑和犹豫，那么对于这些教诫就无法生起随顺的心、随顺的意愿、随顺的信心、随顺的殊胜理解、已经殊胜理解、将要殊胜理解，这叫做不悟入无胜解无净信。 问：什么是第四？