English
English version Question: What is 'non-comprehension without superior understanding and pure faith'? Answer: If one has various doubts and hesitations about what is being learned, then one cannot generate a compliant mind, compliant desire, compliant faith, compliant superior understanding, already superior understanding, or future superior understanding towards it. This is called 'non-comprehension without superior understanding and pure faith'. Question: What is called the 'third'? Answer: Gradual, sequential, continuous, and orderly are called the 'third'. Question: What is 'planting in the mind' regarding what is being learned? Answer: If one has various doubts and hesitations about the precepts established by the Tathagata (the Thus-Gone One), Arhat (the Worthy One), Samyaksambuddha (the Perfectly Enlightened One) with correct knowledge and correct views, then one is creating obstacles in one's own mind regarding those precepts. For example, even if a farmer has good land, if he does not cultivate it, it will become hard, with many weeds and impurities, and nothing can be planted, let alone good seedlings. Doubts and hesitations about what is being learned are also like this, covering the mind, making it rigid, creating obstacles, and not even allowing the mind to have wrong decisions, let alone right decisions. This is called 'planting in the mind' regarding what is being learned. Question: What is 'not yet severed, not yet fully known'? Answer: If those mental obstacles have not been subdued or permanently eliminated, it is called 'not yet severed, not yet fully known'. Question: If one has doubts and hesitations about the teachings, and does not comprehend with superior understanding and pure faith, this is called the 'fourth', regarding the mental obstacles arising from the teachings that have not been severed and fully known. What are the teachings? Answer: The Pratimoksha Sutra (the fundamental code of monastic discipline) spoken by the Tathagata, Arhat, Samyaksambuddha with correct knowledge and correct views every half month is called the teachings. As it is said, 'I teach in this way, I teach this matter,' one cannot attain truth and good Dharma; 'I teach in this way, I teach this matter,' then one can attain truth and good Dharma. Question: What is 'doubting and hesitating about the teachings'? Answer: Having various doubts and hesitations about the Pratimoksha Sutra spoken by the Tathagata, Arhat, Samyaksambuddha every half month is called 'doubting and hesitating about the teachings'. Question: What is 'not comprehending with superior understanding and pure faith'? Answer: If one has various doubts and hesitations about the teachings, then one cannot generate a compliant mind, compliant desire, compliant faith, compliant superior understanding, already superior understanding, or future superior understanding towards them. This is called 'not comprehending with superior understanding and pure faith'. Question: What is the 'fourth'? --------------------------------------------------------------------------------
Chinese
？答：渐次顺次相续次第数为第四。云何于教诫所心栽？答：若于如来、应、正等觉正知正见，半月半月所说别解脱戒经，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。于教诫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。是名于教诫所心栽。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。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者，云何大师？答谓诸如来、应、正等觉。云何有智同梵行者？答：谓舍利子、大采菽氏、大营构氏、大饮光、大执藏、大劫庀那、大迦多衍那、大准陀、大善见、大路、大名、无灭、欲乐、金毗罗等贤圣弟子，是名有智同梵行者。若为大师及诸有智同梵行者共所称赞护念敬爱，是名苾刍上座聪慧，久入佛法久修梵行，即此苾刍名有智梵行者，云何如是有智梵行者所瞋恚毁骂𣣋辱触恼？答：于彼有智梵行者所，起瞋恚心发不随顺语、不随顺语表毁辱𣣋突，是名如是有智梵行者所瞋恚毁骂𣣋辱触恼。云何不悟入无胜解无 现代汉语译本： 问：什么是渐次、顺次、相续、次第数？答：是第四种心栽（Citta Caila，内心的障碍）。 问：什么是在教诫中所生的心栽？答：如果对于如来（Tathagata，佛的称号之一）、应（Arhat，阿罗汉的简称，值得供养的人）、正等觉（Samyaksambuddha，完全觉悟的佛陀）的正知正见，以及半月半月所说的别解脱戒经（Pratimoksha Sutra，戒律），生起种种疑惑犹豫，那么这种心态本身就是一种心栽。譬如农夫虽然有良田，如果不去耕耘，土地就会变得坚硬，长满杂草，无法种植，更何况是好的庄稼。对于教诫产生疑惑犹豫也是如此，它会蒙蔽内心，使内心变得刚强，成为心栽，甚至无法产生邪恶的决定，更不用说正确的决定了。这就是在教诫中所生的心栽。 问：什么是未断、未遍知？答：对于这些心栽，没有降伏、没有彻底断除，就叫做未断、未遍知。如果对于比丘（Bhikkhu，出家修行的男子）、上座（Thera，资历高的僧人）、聪慧者，长期深入佛法、长期修行梵行（Brahmacharya，清净的行为），乃至被大师（Mahasattva，伟大的存在）以及其他有智慧的同修梵行者共同称赞、护念、敬爱的人，却对这些有智慧的梵行者生起瞋恚（Dvesha，嗔恨）、毁骂、凌辱、触恼，并且不能领悟、没有殊胜的理解、没有清净的信心，这就是第五种心栽，即对于有智慧的梵行者所生的心栽，没有断除、没有完全了解。 问：什么是大师？答：指诸如来、应、正等觉。 问：什么是有智慧的同修梵行者？答：指舍利子（Sariputra，佛陀的十大弟子之一，以智慧著称）、大采菽氏（Mahakasyapa，摩诃迦叶，佛陀的十大弟子之一，以头陀行著称）、大营构氏（Maha Katyayana，摩诃迦旃延，佛陀的十大弟子之一，以善于论议著称）、大饮光（Mahakasyapa，摩诃迦叶的别名）、大执藏（Maha Maudgalyayana，摩诃目犍连，佛陀的十大弟子之一，以神通著称）、大劫庀那（Maha Kappina，摩诃劫宾那）、大迦多衍那（Maha Katyayana，摩诃迦旃延）、大准陀（Maha Cunda，摩诃周那）、大善见（Sudarsana，善见王）、大路（Maha Panthaka，摩诃般陀伽）、大名（Mahanama，摩诃男）、无灭（Anuruddha，阿那律，佛陀的十大弟子之一，以天眼著称）、欲乐（Nanda，难陀，佛陀的堂弟）、金毗罗（Kimbila，金毗罗）等贤圣弟子，这些就是有智慧的同修梵行者。如果被大师以及其他有智慧的同修梵行者共同称赞、护念、敬爱，那么这位比丘、上座、聪慧者，长期深入佛法、长期修行梵行，这位比丘就被称为有智慧的梵行者。 问：什么是对于有智慧的梵行者生起瞋恚、毁骂、凌辱、触恼？答：对于这些有智慧的梵行者，生起瞋恚心，说出不随顺的话语，用言语或行为来毁辱、凌辱，这就是对于有智慧的梵行者生起瞋恚、毁骂、凌辱、触恼。 问：什么是不领悟、没有殊胜的理解、没有
English
English version: Q: What are gradual, sequential, continuous, and successive numbers? A: They are the fourth type of Citta Caila (mental barrenness). Q: What is 'planting' in relation to teachings? A: If, regarding the correct knowledge and correct views of the Tathagata (one of the titles of the Buddha), Arhat (worthy of offerings), Samyaksambuddha (fully enlightened Buddha), and the Pratimoksha Sutra (code of monastic discipline) recited every half-month, one generates various doubts and hesitations, then that very mind is 'planting' something. Just as a farmer, even with good land, if he does not cultivate it, it becomes hard, full of weeds, and unable to grow anything, let alone good crops. Doubts and hesitations regarding the teachings are similar; they cover the mind, making it rigid, creating barrenness, and preventing even wrong decisions, let alone right ones. This is called 'planting' in relation to teachings. Q: What is 'not abandoned, not fully known'? A: When these mental barrenness are not subdued, not completely eradicated, it is called 'not abandoned, not fully known'. If, towards a Bhikkhu (monk), a Thera (elder monk), an intelligent one, who has long entered the Dharma, long practiced Brahmacharya (pure conduct), and is praised, cherished, respected by the Mahasattva (great being) and other wise fellow practitioners, one generates anger (Dvesha), reviles, insults, and annoys them, and does not comprehend, does not have superior understanding, does not have pure faith, this is the fifth type of mental barrenness, that is, the mental barrenness towards wise fellow practitioners, which is not abandoned, not fully known. Q: Who is a Mahasattva? A: It refers to the Tathagatas, Arhats, Samyaksambuddhas. Q: Who are wise fellow practitioners? A: They are the virtuous and noble disciples such as Sariputra (known for his wisdom), Mahakasyapa (known for his ascetic practices), Maha Katyayana (known for his skillful debates), Mahakasyapa (another name), Maha Maudgalyayana (known for his supernatural powers), Maha Kappina, Maha Katyayana, Maha Cunda, Sudarsana (King Sudarsana), Maha Panthaka, Mahanama, Anuruddha (known for his divine eye), Nanda (Buddha's cousin), Kimbila, etc. These are wise fellow practitioners. If one is praised, cherished, and respected by the Mahasattva and other wise fellow practitioners, then that Bhikkhu, Thera, intelligent one, who has long entered the Dharma, long practiced Brahmacharya, is called a wise fellow practitioner. Q: What is generating anger, reviling, insulting, and annoying towards wise fellow practitioners? A: Towards these wise fellow practitioners, generating anger, uttering unfavorable words, using words or actions to revile and insult, this is generating anger, reviling, insulting, and annoying towards wise fellow practitioners. Q: What is not comprehending, not having superior understanding, not having --------------------------------------------------------------------------------
Chinese
净信？答：若于有智梵行者所瞋恚毁骂𣣋辱触恼，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。云何是名第五？答：渐次顺次相续次第数为第五。云何于诸有智梵行者所心栽？答：若于有智梵行者所瞋恚毁骂𣣋辱触恼，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。于诸有智梵行者所瞋恚毁骂𣣋辱触恼亦复如是，覆蔽其心令心刚强作栽𦽆事，尚不令心得邪决定，况正决定。是名于诸有智梵行者所心栽。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。 五心缚者，云何为五？具寿当知，如有一类，于身未离贪、未离欲、未离亲、未离爱、未离渴。彼由于身未离贪等故，便于炽然加行永断寂静证得上义，心不悟入、无净信、不安住、无胜解。若于炽然加行等心不悟入乃至无胜解，是名第一，于身未离贪等心缚未降伏未永害。复次具寿，如有一类，于诸欲境未离贪、未离欲、未离亲、未离爱、未离渴。彼由于欲未离贪等故，便于炽然加行永断寂静证得上义，心不悟入、无净信、不安住、无胜解。若于炽然加行等心不悟入乃至无胜解，是名第二，于欲未离贪等心缚未降伏未永害。复次具寿，如有一类 现代汉语译本 什么是净信？回答：如果对于有智慧的修行者，心怀嗔恨、诋毁、辱骂、轻蔑、触恼，因此对于他们断绝了发起随顺之心、随顺之欲、随顺之信、随顺之胜解，已经胜解或将要胜解，这就叫做不领悟、没有胜解、没有净信。什么是第五种情况？回答：渐次、顺次、相续、次第，这被称作第五种情况。什么叫做对于有智慧的修行者心怀栽刺？回答：如果对于有智慧的修行者，心怀嗔恨、诋毁、辱骂、轻蔑、触恼，因此对于他们，自己的心就种下了栽刺。譬如农夫，即使有良田，如果不去耕耘开垦，就会变得坚硬，长满栽刺、杂草，无法种植，更何况是优良的苗木。对于有智慧的修行者心怀嗔恨、诋毁、辱骂、轻蔑、触恼也是如此，会遮蔽他的心，使心变得刚强，种下栽刺，甚至不能使他的心获得邪恶的决定，更何况是正确的决定。这就叫做对于有智慧的修行者心怀栽刺。什么叫做未断、未遍知？回答：对于心中的栽刺，没有降伏、没有永远断除，这就叫做未断、未遍知。 五种心的束缚是什么？回答：尊者应当知道，比如有一类人，对于身体没有离开贪婪（Tanha，渴爱）、没有离开欲望（Chanda，意欲）、没有离开亲近（Pema，亲爱）、没有离开爱恋（Raga，贪爱）、没有离开渴求（Pipasati，渴求）。因为他们对于身体没有离开贪婪等等，因此对于炽热的修行、永远断除寂静、证得上义，他们的心不能领悟、没有净信、不能安住、没有胜解。如果对于炽热的修行等等，心不能领悟，乃至没有胜解，这就叫做第一种，对于身体没有离开贪婪等等，心的束缚没有降伏、没有永远断除。再次，尊者，比如有一类人，对于各种欲望的境界，没有离开贪婪、没有离开欲望、没有离开亲近、没有离开爱恋、没有离开渴求。因为他们对于欲望没有离开贪婪等等，因此对于炽热的修行、永远断除寂静、证得上义，他们的心不能领悟、没有净信、不能安住、没有胜解。如果对于炽热的修行等等，心不能领悟，乃至没有胜解，这就叫做第二种，对于欲望没有离开贪婪等等，心的束缚没有降伏、没有永远断除。再次，尊者，比如有一类人