English
English version: Fetters. What is the fetter of attachment to sensual desire (Kāma-rāga) that binds to the lower realms? What is attachment to sensual desire? Answer: With regard to various objects of desire, all kinds of greed, equal greed, broadly speaking, even the types of greed, the arising of greed, this is called attachment to sensual desire. What is meant by 'binding to the lower realms'? The 'lower realms' refer to the desire realm (Kāma-dhātu), and the 'higher realms' refer to the form realm (Rūpa-dhātu) and the formless realm (Arūpa-dhātu). Because this attachment to sensual desire has not been cut off or fully understood, one goes to the desire realm, is born in the desire realm, and is bound to birth in the desire realm. Therefore, it is called the fetter of attachment to sensual desire that binds to the lower realms. What is the fetter of aversion (Vyāpāda) that binds to the lower realms? What is aversion? Answer: With regard to various sentient beings, the desire to harm them, broadly speaking, even manifesting as faults, this is called the fetter of aversion that binds to the lower realms, explained broadly as before. What is the fetter of personality belief (Satkāya-dṛṣṭi) that binds to the lower realms? What is personality belief? Answer: With regard to the five aggregates of clinging (Pañca-upādānakkhandha), observing 'I' or 'mine' in them, from this arises acceptance, desire, wisdom, observation, and views. This is called the fetter of personality belief that binds to the lower realms, explained broadly as before. What is the fetter of clinging to rules and rituals (Śīlabbata-parāmarsa) that binds to the lower realms? What is clinging to rules and rituals? Answer: For example, some people cling to rules, thinking that by these rules they can attain purity, liberation, release, transcend all suffering and happiness, and attain a state beyond suffering and happiness. Others cling to rituals, thinking that by these rituals they can attain purity, liberation, release, transcend all suffering and happiness, and attain a state beyond suffering and happiness. Or some people cling to both rules and rituals, thinking that by rules and rituals they can attain purity, liberation, release, transcend all suffering and happiness, and attain a state beyond suffering and happiness. This is called the fetter of clinging to rules and rituals that binds to the lower realms, explained broadly as before. What is the fetter of doubt (Vicikicchā) that binds to the lower realms? What is doubt? Answer: With regard to the Buddha (Buddha), the Dharma (Dharma), the Sangha (Saṃgha), and suffering (duhkha), its origin (samudaya), its cessation (nirodha), and the path (marga), arising doubt, broadly speaking, even not having a single clear direction, this is called the fetter of doubt that binds to the lower realms. The 'lower realms' refer to the desire realm, and the 'higher realms' refer to the form realm and the formless realm. Because this doubt has not been cut off or fully understood, one goes to the desire realm, is born in the desire realm, and is bound to birth in the desire realm. Therefore, it is called the fetter of doubt that binds to the lower realms. What are the five fetters that bind to the higher realms? What are the five? 1. The fetter of attachment to form (Rūpa-rāga); 2. The fetter of attachment to the formless (Arūpa-rāga); 3. The fetter of restlessness (Auddhatya); 4. The fetter of conceit (Māna); 5. The fetter of ignorance (Avidyā). What is the fetter of attachment to form? What is attachment to form? --------------------------------------------------------------------------------
Chinese
答：于色界系修所断法，诸贪等贪执藏防护耽着贪爱。是名色贪顺上分结者。下分谓欲界，上分谓色无色界。由此色贪未断未遍知故，便往色界、生于色界、结色界生，故名色贪顺上分结。无色贪顺上分结者，无色贪云何？答：于无色界系修所断法，诸贪等贪执藏防护耽着贪爱，是名无色贪。顺上分结者，下分谓欲界，上分谓色无色界。由此无色贪未断未遍知故，便往无色界、生于无色界、结无色界生，故名无色贪顺上分结。掉举顺上分结者，掉举云何？答：于色无色界系修所断法，诸不寂静不极寂静、掉举生性等掉举生性心躁扰性。是名掉举顺上分结者，下分谓欲界，上分谓色无色界。由此掉举未断未遍知故，便往色无色界、生于色无色界、结色无色界生，故名掉举顺上分结。慢顺上分结者，慢云何？答：于色无色界系修所断法，诸慢恃执慢性、心高举心轻蔑，是名慢顺上分结，广说如前。无明顺上分结者，无明云何？答：于色无色界系修所断法，诸无智愚痴无明黑闇。是名无明顺上分结者，下分谓欲界，上分谓色无色界。由此无明未断未遍知故，便往色无色界、生于色无色界、结色无色界生，故名无明顺上分结。◎ ◎后嗢拖南曰： 后五法十四， 谓不忍及忍， 损减与圆满， 语路无能处， 现代汉语译本： 问：什么是与色界（Rūpadhātu）和无色界（Arūpadhātu）相关的修所断法？什么是色贪顺上分结？ 答：对于色界系修所断法，各种贪婪、同等贪婪、执着、藏匿、防护、耽溺、贪爱，这些被称为色贪顺上分结。下分指的是欲界（Kāmadhātu），上分指的是色界和无色界。由于这种色贪未断除、未完全知晓，便会前往色界、生于色界、与色界相结而生，所以称为色贪顺上分结。 什么是无色贪顺上分结？无色贪是什么？ 答：对于无色界系修所断法，各种贪婪、同等贪婪、执着、藏匿、防护、耽溺、贪爱，这些被称为无色贪。顺上分结指的是，下分是欲界，上分是色界和无色界。由于这种无色贪未断除、未完全知晓，便会前往无色界、生于无色界、与无色界相结而生，所以称为无色贪顺上分结。 什么是掉举顺上分结？掉举是什么？ 答：对于色界和无色界系修所断法，各种不寂静、不极寂静、掉举的生性、同等掉举的生性、心躁扰的性质，这些被称为掉举顺上分结。下分指的是欲界，上分指的是色界和无色界。由于这种掉举未断除、未完全知晓，便会前往色界和无色界、生于色界和无色界、与色界和无色界相结而生，所以称为掉举顺上分结。 什么是慢顺上分结？慢是什么？ 答：对于色界和无色界系修所断法，各种慢、恃执、慢性、心高举、心轻蔑，这些被称为慢顺上分结，详细解释如前所述。 什么是无明顺上分结？无明是什么？ 答：对于色界和无色界系修所断法，各种无智、愚痴、无明、黑暗，这些被称为无明顺上分结。下分指的是欲界，上分指的是色界和无色界。由于这种无明未断除、未完全知晓，便会前往色界和无色界、生于色界和无色界、与色界和无色界相结而生，所以称为无明顺上分结。 总结偈颂说： 后面的五种法有十四种，包括不忍和忍耐，损减和圆满，言语的道路没有能力到达。
English
English version: Q: What are the Dharmas to be abandoned by cultivation (Bhavana-heya-dharma) related to the Realm of Form (Rūpadhātu) and the Realm of No-Form (Arūpadhātu)? What is attachment to form (Rūparāga) that binds to the higher realms (Ūrdhvabhāgīya-saṃyojana)? A: Regarding the Dharmas to be abandoned by cultivation in the Realm of Form, all forms of greed, equal greed, attachment, hoarding, protection, indulgence, and craving are called attachment to form that binds to the higher realms. The lower realm (Adhobhāga) refers to the Realm of Desire (Kāmadhātu), and the higher realms refer to the Realm of Form and the Realm of No-Form. Because this attachment to form has not been abandoned or fully known, one goes to the Realm of Form, is born in the Realm of Form, and is bound to the Realm of Form in birth. Therefore, it is called attachment to form that binds to the higher realms. What is attachment to the Realm of No-Form that binds to the higher realms? What is attachment to the Realm of No-Form? A: Regarding the Dharmas to be abandoned by cultivation in the Realm of No-Form, all forms of greed, equal greed, attachment, hoarding, protection, indulgence, and craving are called attachment to the Realm of No-Form. Binding to the higher realms refers to the lower realm being the Realm of Desire, and the higher realms being the Realm of Form and the Realm of No-Form. Because this attachment to the Realm of No-Form has not been abandoned or fully known, one goes to the Realm of No-Form, is born in the Realm of No-Form, and is bound to the Realm of No-Form in birth. Therefore, it is called attachment to the Realm of No-Form that binds to the higher realms. What is restlessness (Auddhatya) that binds to the higher realms? What is restlessness? A: Regarding the Dharmas to be abandoned by cultivation in the Realm of Form and the Realm of No-Form, all forms of non-tranquility, non-extreme tranquility, the nature of restlessness, the equal nature of restlessness, and the nature of mental agitation are called restlessness that binds to the higher realms. The lower realm refers to the Realm of Desire, and the higher realms refer to the Realm of Form and the Realm of No-Form. Because this restlessness has not been abandoned or fully known, one goes to the Realm of Form and the Realm of No-Form, is born in the Realm of Form and the Realm of No-Form, and is bound to the Realm of Form and the Realm of No-Form in birth. Therefore, it is called restlessness that binds to the higher realms. What is conceit (Māna) that binds to the higher realms? What is conceit? A: Regarding the Dharmas to be abandoned by cultivation in the Realm of Form and the Realm of No-Form, all forms of conceit, reliance, chronic conceit, mental elevation, and mental contempt are called conceit that binds to the higher realms, as explained in detail previously. What is ignorance (Avidyā) that binds to the higher realms? What is ignorance? A: Regarding the Dharmas to be abandoned by cultivation in the Realm of Form and the Realm of No-Form, all forms of lack of wisdom, foolishness, ignorance, and darkness are called ignorance that binds to the higher realms. The lower realm refers to the Realm of Desire, and the higher realms refer to the Realm of Form and the Realm of No-Form. Because this ignorance has not been abandoned or fully known, one goes to the Realm of Form and the Realm of No-Form, is born in the Realm of Form and the Realm of No-Form, and is bound to the Realm of Form and the Realm of No-Form in birth. Therefore, it is called ignorance that binds to the higher realms. The concluding verse says: The latter five dharmas have fourteen aspects, including non-endurance and endurance, decrease and fulfillment, the path of speech is incapable of reaching. -------------------------------------------------------------------------------- 胜支解脱想， 解脱处根力， 不还及净居， 出离界各五。
Chinese
有五不忍过失、五能忍功德、五损减、五圆满、五语路、五无堪能处、五胜支、五成熟解脱想、五解脱处、五根五力、五不还、五净居天、五出离界。 五不忍过失者，云何为五？一者暴恶；二者忧悔；三者众生不爱不乐；四者十方恶名流布；五者身坏命终当堕恶趣地狱。云何暴恶？答：诸不能忍补特伽罗，不忍因缘，集诸刀杖乐为损害，故名暴恶。云何忧悔？答诸不能忍补特伽罗，不忍因缘，行身恶行、行语恶行、行意恶行。彼行身语意恶行已，多生忧悔，身心热恼，故名忧悔。云何众生不爱不乐？答：诸不能忍补特伽罗，不忍因缘，若被他骂即还反骂、若被他嗔即还反嗔、若被他打即还反打、若被他害即还反害、若被他弄即还反弄，由此众生不爱不乐。彼由如是反骂等缘故，说众生不爱不乐。云何十方恶名流布？答：诸不能忍补特伽罗，不忍因缘，常与斗诤、好相言讼、轻弄毁蔑，由此恶名十方流布。彼由如是斗诤等缘，故说十方恶名流布。云何身坏命终当堕恶趣地狱？答：诸不能忍补特伽罗，不忍因缘，多行增上身恶行、语恶行、意恶行。彼行增上身语意恶行已，身坏命终当堕恶趣大地狱中受诸剧苦，故说身坏命终当堕恶趣 现代汉语译本 胜支解脱想，解脱处根力，不还及净居，出离界各有五种。 有五种不忍的过失、五种能忍的功德、五种损减、五种圆满、五种语路、五种无堪能处、五种胜支、五种成熟解脱想、五种解脱处、五根五力、五种不还（Anagamin，佛教术语，指不复还来欲界受生的圣者）、五种净居天（Suddhavasa，色界天中的第五层天，为不还果位的圣者所居）、五种出离界。 五种不忍的过失是什么？回答：一是暴恶；二是忧悔；三是众生不爱不乐；四是十方恶名流布；五是身坏命终当堕恶趣地狱。 什么是暴恶？回答：那些不能忍耐的补特伽罗（Pudgala，指个体、人），因为不能忍耐的因缘，聚集刀杖乐于损害他人，所以叫做暴恶。 什么是忧悔？回答：那些不能忍耐的补特伽罗，因为不能忍耐的因缘，造作身恶行、语恶行、意恶行。他们造作身语意恶行之后，多生忧愁后悔，身心热恼，所以叫做忧悔。 什么是众生不爱不乐？回答：那些不能忍耐的补特伽罗，因为不能忍耐的因缘，如果被他人谩骂就立即反骂，如果被他人嗔怒就立即反嗔怒，如果被他人殴打就立即反打，如果被他人伤害就立即反害，如果被他人戏弄就立即反弄，因此众生不爱不乐。他们由于这样反骂等等的缘故，所以说众生不爱不乐。 什么是十方恶名流布？回答：那些不能忍耐的补特伽罗，因为不能忍耐的因缘，常常与人争斗，喜欢互相诉讼，轻慢戏弄毁谤他人，因此恶名在十方流布。他们由于这样争斗等等的缘故，所以说十方恶名流布。 什么是身坏命终当堕恶趣地狱？回答：那些不能忍耐的补特伽罗，因为不能忍耐的因缘，多行增上的身恶行、语恶行、意恶行。他们行增上的身语意恶行之后，身坏命终当堕恶趣大地狱中，遭受各种剧烈的痛苦，所以说身坏命终当堕恶趣。