English
English version What is pure faith (净信, Jingxin)? Answer: If one harbors anger, slander, insult, contempt, or annoyance towards wise practitioners of the holy life (梵行者, Fanxingzhe), and consequently, one is unable to generate a compliant mind, compliant desire, compliant faith, or compliant conviction (胜解, Shengjie) towards them, whether they have already attained conviction or are about to attain it, this is called not comprehending, having no conviction, and having no pure faith. What is the fifth case? Answer: Gradual, sequential, continuous, and orderly, this is called the fifth case. What is meant by planting thorns (心栽, Xinzai) in the minds of wise practitioners of the holy life? Answer: If one harbors anger, slander, insult, contempt, or annoyance towards wise practitioners of the holy life, then one plants thorns in one's own mind. For example, even if a farmer has good land, if he does not cultivate it, it will become hard, full of thorns, weeds, and unable to grow anything, let alone good crops. Harboring anger, slander, insult, contempt, or annoyance towards wise practitioners of the holy life is the same; it obscures the mind, making it rigid and planting thorns, so that the mind cannot even attain a wrong decision, let alone a right decision. This is called planting thorns in the minds of wise practitioners of the holy life. What is meant by not abandoning and not fully knowing? Answer: If one has not subdued or permanently eradicated the thorns in one's mind, this is called not abandoning and not fully knowing. What are the five mental bonds (心缚, Xin fu)? Answer: Venerable sir, you should know that, for example, there are those who have not abandoned greed (Tanha, 渴愛), desire (Chanda, 意欲), attachment (Pema, 親愛), love (Raga, 貪愛), or craving (Pipasati, 渴求) for the body. Because they have not abandoned greed, etc., for the body, their minds cannot comprehend, have no pure faith, cannot abide, and have no conviction regarding the ardent practice, the permanent cessation of tranquility, and the attainment of the supreme meaning. If the mind cannot comprehend the ardent practice, etc., and has no conviction, this is called the first, the mental bond of not abandoning greed, etc., for the body has not been subdued or permanently eradicated. Furthermore, venerable sir, for example, there are those who have not abandoned greed, desire, attachment, love, or craving for various objects of desire. Because they have not abandoned greed, etc., for desires, their minds cannot comprehend, have no pure faith, cannot abide, and have no conviction regarding the ardent practice, the permanent cessation of tranquility, and the attainment of the supreme meaning. If the mind cannot comprehend the ardent practice, etc., and has no conviction, this is called the second, the mental bond of not abandoning greed, etc., for desires has not been subdued or permanently eradicated. Furthermore, venerable sir, for example, there are those --------------------------------------------------------------------------------
Chinese
，乐与在家出家离住，于乐同乐、于苦同苦、同喜同忧，于诸事务皆共兴起，究竟随转不相舍离。彼由乐与在家出家杂住等故，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，是名第三，乐相杂住心缚未降伏未永害。复次具寿，如有一类，于诸正论是圣除遣，能趣向心离盖可乐所，谓戒论、定论、慧论、解脱论、解脱智见论、少欲论、喜足论、损减论、省事论、永断论、离染论、寂灭论、随顺缘性缘起等论。彼于宣说如是论时，不恭敬听、不属耳听、不住受教心、不行法随法，越大师教，于诸学处不乐受学。彼由宣说如是论时不恭敬听等故，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，是名第四，于诸正论心缚未降伏未永害。复次具寿，如有一类，少小证得，虽有后时所作胜事而中止息。彼由少小证得等故，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，是名第五，于后胜所作心缚未降伏未永害。此中于身未离贪未离欲未离亲未离爱未离渴者，谓顾恋身，令心被缚不得出离，故说于身未离贪等。便于炽然加行永断寂静证得上义者 现代汉语译本： 与在家居士和出家僧侣一同安乐，一同居住和离开，快乐时一同快乐，痛苦时一同痛苦，喜悦时一同喜悦，忧愁时一同忧愁，对于各种事务都共同兴起，最终随顺流转而不互相舍弃。由于与在家居士和出家僧侣一同安乐和杂居等原因，对于通过炽盛的精进、永断烦恼和寂静涅槃来证得上乘意义，他的心无法领悟，没有清净的信心，不能安住，没有殊胜的理解。如果对于炽盛的精进等心无法领悟乃至没有殊胜的理解，这被称为第三种情况，即由于安于杂居而导致心被束缚，未能降伏，未能永远断除。 再者，具寿（Ayushman，对有德长老的尊称），比如有一类人，对于各种正确的论述，也就是圣者所摒弃的，能够引导心远离烦恼覆盖，令人喜爱的论述，比如戒论（论述戒律的教义）、定论（论述禅定的教义）、慧论（论述智慧的教义）、解脱论（论述解脱的教义）、解脱智见论（论述解脱的智慧和见地的教义）、少欲论（论述减少欲望的教义）、喜足论（论述知足的教义）、损减论（论述减少的教义）、省事论（论述简化事务的教义）、永断论（论述永远断除烦恼的教义）、离染论（论述脱离染污的教义）、寂灭论（论述寂静涅槃的教义）、随顺缘性缘起等论（论述随顺因缘法则和缘起规律的教义）。当宣说这些论述时，他们不恭敬地听闻，不专心致志地听闻，不住于接受教导的心态，不依循佛法而行，违背大师的教导，对于各种学处不乐于接受和学习。由于宣说这些论述时不恭敬听闻等原因，对于通过炽盛的精进、永断烦恼和寂静涅槃来证得上乘意义，他的心无法领悟，没有清净的信心，不能安住，没有殊胜的理解。如果对于炽盛的精进等心无法领悟乃至没有殊胜的理解，这被称为第四种情况，即由于对于各种正确的论述而导致心被束缚，未能降伏，未能永远断除。 再者，具寿（Ayushman，对有德长老的尊称），比如有一类人，在年少时证得了一些成就，虽然之后本应有所作为，但却停止了。由于年少时证得了一些成就等原因，对于通过炽盛的精进、永断烦恼和寂静涅槃来证得上乘意义，他的心无法领悟，没有清净的信心，不能安住，没有殊胜的理解。如果对于炽盛的精进等心无法领悟乃至没有殊胜的理解，这被称为第五种情况，即由于对于之后的殊胜作为而导致心被束缚，未能降伏，未能永远断除。 这里所说的对于身体没有离开贪欲、没有离开欲望、没有离开亲近、没有离开爱恋、没有离开渴求的人，是指顾恋身体，使心被束缚而不得出离，所以说对于身体没有离开贪欲等。对于通过炽盛的精进、永断烦恼和寂静涅槃来证得上乘意义的人
English
English version: Being happy with and dwelling with laypeople and renunciates, sharing joy and sorrow, happiness and worries, engaging in all affairs together, ultimately following and revolving without abandoning each other. Because of being happy with and intermingling with laypeople and renunciates, one's mind cannot comprehend, lacks pure faith, cannot abide, and lacks superior understanding regarding attaining the supreme meaning through ardent exertion, complete cessation, and tranquil stillness. If one's mind cannot comprehend, lacks pure faith, cannot abide, and lacks superior understanding regarding ardent exertion, etc., this is called the third instance, where the mind is bound, not subdued, and not permanently harmed due to being attached to intermingling. Furthermore, Venerable (Ayushman, an honorific for virtuous elders), for example, there are those who, regarding various correct discourses—those that are rejected by the noble ones and that can lead the mind away from obscurations and are delightful—such as discourses on discipline (Shila, teachings on morality), discourses on concentration (Samadhi, teachings on meditation), discourses on wisdom (Prajna, teachings on wisdom), discourses on liberation (Vimoksha, teachings on liberation), discourses on the wisdom and vision of liberation (Vimoksha-jnana-darshana, teachings on the wisdom and insight of liberation), discourses on few desires (Alpecchatā, teachings on having few desires), discourses on contentment (Santushti, teachings on contentment), discourses on reduction (Samlekha, teachings on reducing defilements), discourses on simplicity (Protsāha, teachings on simplicity), discourses on complete cessation (Prahāna, teachings on complete cessation of suffering), discourses on detachment (Viraga, teachings on detachment), discourses on tranquility (Nirodha, teachings on cessation), discourses on dependent origination (Pratītyasamutpāda, teachings on dependent origination) and so on. When such discourses are proclaimed, they do not listen respectfully, do not lend an ear, do not abide with a receptive mind, do not practice in accordance with the Dharma, transgressing the Teacher's teachings, and are not happy to receive and learn in the various trainings. Because of not listening respectfully when such discourses are proclaimed, etc., one's mind cannot comprehend, lacks pure faith, cannot abide, and lacks superior understanding regarding attaining the supreme meaning through ardent exertion, complete cessation, and tranquil stillness. If one's mind cannot comprehend, lacks pure faith, cannot abide, and lacks superior understanding regarding ardent exertion, etc., this is called the fourth instance, where the mind is bound, not subdued, and not permanently harmed due to various correct discourses. Furthermore, Venerable (Ayushman, an honorific for virtuous elders), for example, there are those who attain some accomplishments when young, but then cease to strive for greater achievements later on. Because of attaining some accomplishments when young, etc., one's mind cannot comprehend, lacks pure faith, cannot abide, and lacks superior understanding regarding attaining the supreme meaning through ardent exertion, complete cessation, and tranquil stillness. If one's mind cannot comprehend, lacks pure faith, cannot abide, and lacks superior understanding regarding ardent exertion, etc., this is called the fifth instance, where the mind is bound, not subdued, and not permanently harmed due to later superior accomplishments. Here, 'not having abandoned greed for the body, not having abandoned desire, not having abandoned intimacy, not having abandoned love, not having abandoned thirst' refers to being attached to the body, causing the mind to be bound and unable to be liberated. Therefore, it is said 'not having abandoned greed for the body,' etc. Regarding attaining the supreme meaning through ardent exertion, complete cessation, and tranquil stillness --------------------------------------------------------------------------------
Chinese
，云何便于炽然？谓若于身生顾恋者，便于永断精勤勇猛势用策励，不可制伏策心相续；是名炽然，彼于此中不起欲乐，由斯故说便于炽然。云何便于加行？谓若于身生顾恋者，便于永断若习若修若多所作；是名加行，彼于此中不起欲乐，由斯故说便于加行。云何便于永断？谓若于身生顾恋者，便于永断八圣道支；是名永断，彼于此中不起欲乐，由斯故说便于永断。云何便于寂静？谓若于身生顾恋者，便于永断住空闲室；是名寂静，彼于此中不起欲乐，由斯故说便于寂静。云何便于证得上义？谓若于身生顾恋者，便于永断证得爱尽离灭涅槃；是名证得上义，彼于此中不起欲乐，由斯故说便于证得上义。心不悟入无净信不安住无胜解者，谓若于身生顾恋者，彼于永断不起随顺心、随顺信、随顺欲、随顺心胜解、已胜解、当胜解，是故说心不悟入等。是名第一者，渐次顺次相续次第数为第一。于身未离贪等心缚者，谓若于身深生顾恋，彼心被缚甚缚极缚，如被壮人以坚绳索缚已水浇，彼名被缚甚缚极缚。如是于身深生顾恋，彼心被缚甚缚极缚。言未降伏未永害者，谓未断未遍知。于欲未离贪等心缚，广说亦尔。乐与在家出家杂住者，谓常乐与在家出家諠杂而住。于乐同乐、于苦同苦者，谓于乐事同受其乐，于诸苦事同受其 现代汉语译本： 什么是便于炽然？如果对身体产生强烈的顾恋，就会难以发起精勤勇猛的努力，无法控制内心的策励相续不断；这称为炽然。他对这种状态不会产生任何的欲望和快乐，因此说便于炽然。 什么是便于加行？如果对身体产生强烈的顾恋，就会难以发起永断的修习、修行和多方面的努力；这称为加行。他对这种状态不会产生任何的欲望和快乐，因此说便于加行。 什么是便于永断？如果对身体产生强烈的顾恋，就会难以发起永断八圣道支的修行；这称为永断。他对这种状态不会产生任何的欲望和快乐，因此说便于永断。 什么是便于寂静？如果对身体产生强烈的顾恋，就会难以发起永断，安住在空闲的处所；这称为寂静。他对这种状态不会产生任何的欲望和快乐，因此说便于寂静。 什么是便于证得上义？如果对身体产生强烈的顾恋，就会难以发起永断，证得爱尽、离灭、涅槃（Nirvana，佛教术语，指解脱生死轮回的境界）；这称为证得上义。他对这种状态不会产生任何的欲望和快乐，因此说便于证得上义。 心不悟入，没有净信，不安住，没有胜解的人，如果对身体产生强烈的顾恋，那么他就不会发起随顺的心、随顺的信、随顺的欲望、随顺的心胜解，已经胜解，将要胜解，所以说心不悟入等等。 这被称为第一者，渐次、顺次、相续、次第，数量上是第一。 对于身体没有脱离贪等心缚的人，如果对身体深深地产生顾恋，他的心就会被束缚、深深地束缚、极其地束缚，就像一个强壮的人用坚固的绳索捆绑后用水浇湿，这被称为被缚、深深地被缚、极其地被缚。像这样，对于身体深深地产生顾恋，他的心就会被束缚、深深地被束缚、极其地被束缚。 所说的未降伏、未永害，是指未断除、未遍知。 对于欲望没有脱离贪等心缚，广泛地说也是如此。 喜欢与在家、出家之人杂住的人，是指常常喜欢与在家、出家之人喧闹杂乱地居住在一起。 于乐同乐、于苦同苦的人，是指对于快乐的事情一同享受快乐，对于痛苦的事情一同承受痛苦。