English
English version 'The Discourse on the Merit of Action,' hence the name 'Discourse on Reducing Effort.' 'The Discourse on Eternal Cutting Off' refers to this correct discourse being able to correctly and clearly reveal the faults of various afflictions and the merits of cutting off afflictions, hence the name 'Discourse on Eternal Cutting Off.' 'The Discourse on Detachment from Defilement' refers to this correct discourse being able to correctly and clearly reveal the faults of attachment and defilement and the merits of detachment from defilement, hence the name 'Discourse on Detachment from Defilement.' 'The Discourse on Quiescence' refers to this correct discourse being able to correctly and clearly reveal the faults of having a body and the merits of extinguishing the body, hence the name 'Discourse on Quiescence.' 'The Discourse on Following the Nature of Conditions and Dependent Arising' refers to this correct discourse being able to correctly proclaim, establish, and clearly reveal dependent arising, phenomena arising from conditions, and the good forbearance towards them, hence the name 'Discourse on Following the Nature of Conditions and Dependent Arising.' When these discourses are proclaimed, those who do not listen respectfully, do not listen attentively, do not abide with a receptive mind, do not practice in accordance with the Dharma, violate the teachings of the Great Master, and are not willing to learn the precepts in the discourses are said to be entangled by afflictions and unable to listen respectfully and attentively to these correct discourses. Regarding 'being inflamed,' it refers to those who are entangled by afflictions and unable to listen respectfully and attentively to these correct discourses, but are uncontrollably driven to exert effort, vigor, power, and encouragement towards the eternal cutting off of afflictions, continuously stirring their minds; this is called 'being inflamed,' and they do not find pleasure in it, hence it is said that they do not find pleasure in 'being inflamed.' Regarding 'exertion,' it refers to those who are entangled by afflictions and unable to listen respectfully and attentively to these correct discourses, but engage in practice, cultivation, and various activities towards the eternal cutting off of afflictions; this is called 'exertion,' and they do not find pleasure in it, hence it is said that they do not find pleasure in 'exertion.' Regarding 'eternal cutting off,' it refers to those who are entangled by afflictions and unable to listen respectfully and attentively to these correct discourses, but engage in the eternal cutting off of afflictions through the Eightfold Noble Path (Aṣṭāṅga-mārga); this is called 'eternal cutting off,' and they do not find pleasure in it, hence it is said that they do not find pleasure in 'eternal cutting off.' Regarding 'quiescence,' it refers to those who are entangled by afflictions and unable to listen respectfully and attentively to these correct discourses, but abide in secluded places for the sake of eternally cutting off afflictions; this is called 'quiescence,' and they do not find pleasure in it, hence it is said that they do not find pleasure in 'quiescence.' Regarding 'attaining the supreme meaning,' it refers to those who are entangled by afflictions and unable to listen respectfully and attentively to these correct discourses, but strive for the eternal cutting off of afflictions and the attainment of the exhaustion of craving, detachment, cessation, and Nirvana (Nirvāṇa); this is called 'attaining the supreme meaning,' and they do not find pleasure in it. --------------------------------------------------------------------------------
Chinese
，由斯故说便于证得上义。心不悟入无净信不安住无胜解者，谓缠所缠，于诸正论不能恭敬属耳听等，便于永断不起随顺心、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。是名第四，及心缚言，准前应说。少小证得虽有后时所作胜事而中止息者，云何少小证得？谓如一类唯得戒禁便生喜足、或复乃至唯证少分死生智通便生喜足，如是等名少小证得。虽有后时所作胜事者，谓彼未能永断烦恼，亦未证得诸烦恼断，由斯故说虽有后时所作胜事。而中止息者，谓舍善轭、精进懈废，由此故名而中止息。便于炽然者，谓于此界未作劬劳、未断诸结，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。便于加行、永断、寂静、证得上义等，皆准前应说。是名第五者，渐次顺次相续次第数为第五。于后胜所作心缚者，谓于此界未作劬劳、未断诸结，心便被缚甚缚极缚。如被壮人以坚绳索缚已水浇，彼名被缚甚缚极缚。如是有后胜所作者，彼于此界未作劬劳、未断诸结，心便被缚甚缚极缚。言未降伏未永害者，谓未断未遍知。 五顺下分结者，云何为五？一、欲贪顺下分结；二、嗔恚顺下分结；三、有身见顺下分结；四、戒禁取顺下分结；五、疑顺下分 现代汉语译本：因此说便于证得上义。心不领悟而没有清净的信心，不安住于殊胜的理解的人，是被烦恼缠缚的人，对于各种正确的理论不能恭敬地倾听等等，因此对于永远断除烦恼，生不起随顺的心、随顺的信心、随顺的欲望、随顺的心胜解、已胜解、当胜解，所以说心不领悟等等。这叫做第四种情况，以及心被束缚的说法，可以参照前面所说的来理解。年少时证得少许成就，虽然之后还有可以做的殊胜之事却停止不前者，什么是年少时证得少许成就呢？比如有一类人仅仅得到戒律的约束就感到满足，或者甚至仅仅证得少许的生死智通就感到满足，像这些就叫做年少时证得少许成就。虽然之后还有可以做的殊胜之事，是指他们未能永远断除烦恼，也没有证得诸烦恼的断除，因此说虽然之后还有可以做的殊胜之事。而停止不前者，是指舍弃了修行的努力，精进懈怠，因此叫做停止不前。便于炽然者，是指对于此世间没有努力修行，没有断除各种烦恼结缚，对于永远断除烦恼精勤勇猛的势头和策励，不可抑制地策动内心相续；这叫做炽然，他们于此中生不起欲乐，因此说便于炽然。便于加行、永远断除、寂静、证得上义等等，都可以参照前面所说的来理解。这叫做第五种情况，是渐次顺次相续次第的第五种。对于后来殊胜的所作心被束缚者，是指对于此世间没有努力修行，没有断除各种烦恼结缚，心就被束缚得很厉害。就像被壮人用坚固的绳索捆绑后用水浇湿，这就叫做被束缚得很厉害。像这样有后来殊胜的所作者，他们对于此世间没有努力修行，没有断除各种烦恼结缚，心就被束缚得很厉害。所说的未降伏未永远损害，是指没有断除没有完全了解。 五顺下分结（five lower fetters）是什么？有五种：一、欲贪顺下分结（sensual desire lower fetter）；二、嗔恚顺下分结（ill-will lower fetter）；三、有身见顺下分结（self-view lower fetter）；四、戒禁取顺下分结（attachment to rites and rituals lower fetter）；五、疑顺下分结（doubt lower fetter）。
English
English version: Therefore, it is said that it is easy to attain the supreme meaning. Those whose minds do not awaken and who lack pure faith, who do not abide in superior understanding, are those entangled by afflictions. They cannot respectfully listen to various correct doctrines, and thus, they cannot generate a compliant mind, compliant faith, compliant desire, compliant mental understanding, already understood, or to be understood, towards the eternal cutting off of afflictions. Therefore, it is said that the mind does not awaken, and so on. This is called the fourth case, and the statement about the mind being bound should be understood in accordance with what was said earlier. What does it mean to 'attain a little in youth, and although there are superior things to be done later, they cease'? It refers to those who are content with merely obtaining precepts and prohibitions, or even content with merely attaining a small portion of the knowledge of death and rebirth. These are called 'attaining a little in youth.' 'Although there are superior things to be done later' means that they have not been able to eternally cut off afflictions, nor have they attained the cessation of afflictions. Therefore, it is said that 'although there are superior things to be done later.' 'They cease' means that they abandon the effort of practice, and their diligence becomes lax. Therefore, it is called 'they cease.' 'Easy to ignite' refers to those who have not made diligent effort in this world, and have not cut off various bonds of affliction. 'Easy to ignite' refers to the vigorous and courageous momentum and encouragement for the eternal cutting off of afflictions, the unstoppable urging of the mind's continuity. This is called 'ignite,' and they do not generate desire and joy in this, therefore it is said 'easy to ignite.' 'Easy to apply effort, eternally cut off, attain tranquility, attain the supreme meaning,' and so on, should all be understood in accordance with what was said earlier. This is called the fifth case, which is the fifth in the gradual, sequential, and continuous order. 'The mind is bound by later superior actions' refers to those who have not made diligent effort in this world, and have not cut off various bonds of affliction, and their minds are bound very tightly. It is like a strong person tying someone with a strong rope and then pouring water on them, which is called being bound very tightly. Similarly, those who have later superior actions, but have not made diligent effort in this world, and have not cut off various bonds of affliction, their minds are bound very tightly. 'Not subdued, not eternally harmed' means not cut off, not completely understood. What are the five lower fetters (five lower fetters)? There are five: 1. Sensual desire lower fetter (sensual desire lower fetter); 2. Ill-will lower fetter (ill-will lower fetter); 3. Self-view lower fetter (self-view lower fetter); 4. Attachment to rites and rituals lower fetter (attachment to rites and rituals lower fetter); 5. Doubt lower fetter (doubt lower fetter). --------------------------------------------------------------------------------
Chinese
结。欲贪顺下分结者，欲贪云何？答：于诸欲境诸贪等贪，广说乃至贪类贪生，是名欲贪。顺下分结者，下分谓欲界，上分谓色无色界。由此欲贪未断未遍知故，便往欲界、生于欲界、结欲界生，故名欲贪顺下分结。嗔恚顺下分结者，嗔恚云何？答：于诸有情欲为损害，广说乃至现为过患，是名嗔恚顺下分结，广说如前。有身见顺下分结者，有身见云何？答：于五取蕴等，随观见我或我所，从此起忍欲慧观见，是名有身见顺下分结，广说如前。戒禁取顺下分结者，戒禁取云何？答：如有一类执取于戒，谓由此戒能得清净解脱出离超诸苦乐，及能证得超苦乐处。复有一类执取于禁，谓由此禁能得清净解脱出离超诸苦乐，及能证得超苦乐处。或有一类执取戒禁，谓由戒禁能得清净解脱出离超诸苦乐，及能证得超苦乐处。是名戒禁取顺下分结，广说如前。疑顺下分结者，疑云何？答：于佛法僧及苦集灭道生起疑惑，广说乃至非现一趣，是名疑顺下分结者。下分谓欲界，上分谓色无色界。由此疑未断未遍知故，便往欲界、生于欲界、结欲界生，故名疑顺下分结。 五顺上分结者，云何为五？一、色贪顺上分结；二、无色贪顺上分结；三、掉举顺上分结；四、慢顺上分结；五、无明顺上分结。色贪顺上分结者，色贪云何？ 现代汉语译本： 结。欲贪（Kāma-rāga，对欲望的贪恋）顺下分结者，欲贪云何？答：对于各种欲望的境界，各种贪婪、相等的贪婪，广泛地说乃至贪婪的种类、贪婪的产生，这叫做欲贪。顺下分结者，下分指的是欲界（Kāma-dhātu），上分指的是色界（Rūpa-dhātu）和无色界（Arūpa-dhātu）。由于这种欲贪没有断除、没有完全了解的缘故，便前往欲界、生于欲界、束缚于欲界的生，所以叫做欲贪顺下分结。 嗔恚（Vyāpāda，嗔恨）顺下分结者，嗔恚云何？答：对于各种有情众生想要加以损害，广泛地说乃至显现为过患，这叫做嗔恚顺下分结，广泛的解释如前所述。 有身见（Satkāya-dṛṣṭi，认为存在真实的自我）顺下分结者，有身见云何？答：对于五取蕴（Pañca-upādānakkhandha，构成经验的五种聚合）等，随之观察而见有‘我’或者‘我所’，从此产生忍受、欲望、智慧、观察和见解，这叫做有身见顺下分结，广泛的解释如前所述。 戒禁取（Śīlabbata-parāmarsa，执着于不正确的戒律和禁忌）顺下分结者，戒禁取云何？答：例如有一类人执取于戒律，认为凭借这些戒律能够得到清净、解脱、出离，超越各种苦乐，并且能够证得超越苦乐的境界。又有一类人执取于禁忌，认为凭借这些禁忌能够得到清净、解脱、出离，超越各种苦乐，并且能够证得超越苦乐的境界。或者有一类人执取戒律和禁忌，认为凭借戒律和禁忌能够得到清净、解脱、出离，超越各种苦乐，并且能够证得超越苦乐的境界。这叫做戒禁取顺下分结，广泛的解释如前所述。 疑（Vicikicchā，怀疑）顺下分结者，疑云何？答：对于佛（Buddha）、法（Dharma）、僧（Saṃgha）以及苦（duhkha）、集（samudaya）、灭（nirodha）、道（marga）生起疑惑，广泛地说乃至不是唯一明确的趋向，这叫做疑顺下分结。下分指的是欲界，上分指的是色界和无色界。由于这种疑惑没有断除、没有完全了解的缘故，便前往欲界、生于欲界、束缚于欲界的生，所以叫做疑顺下分结。 五顺上分结者，云何为五？一、色贪（Rūpa-rāga，对色界的贪恋）顺上分结；二、无色贪（Arūpa-rāga，对无色界的贪恋）顺上分结；三、掉举（Auddhatya，掉举，心神不定）顺上分结；四、慢（Māna，我慢）顺上分结；五、无明（Avidyā，无明，对真理的无知）顺上分结。色贪顺上分结者，色贪云何？