Chinese
敬住者，云何于佛有恭敬性？答：于佛世尊诸恭敬性，有恭敬性、有与自在性、有怖随自在转性，是名于佛有恭敬性。于法、于僧、于学亦尔。具善言者，云何善言性？答：如前善语说。遇善友者，云何善友性？答：善友谓佛及佛弟子，广说乃至行远离痴、调伏痴行，是名善友性。若于如是善友，诸习近等习近、亲近等亲近、恭敬承事，是名遇善友。后嗢柁南曰： 后六有十四， 谓喜忧舍恒， 界出根喜通， 明念上观类。 有六喜近行、六忧近行、六舍近行、六恒住、六界、六出离界、六诤根法、六可喜法、六通、六顺明分想、六随念、六无上法、六观待、六生类。 六喜近行者，云何为六？答：一、眼见色已顺喜处色近行；二、耳闻声已顺喜处声近行；三、鼻嗅香已顺喜处香近行；四、舌尝味已顺喜处味近行；五、身觉触已顺喜处触近行；六、意了法已顺喜处法近行。眼见色已顺喜处色近行者，谓眼见色已，于一向可爱、一向可乐、一向可欣、一向可意色，以顺喜处作意思惟。若于此色由顺喜处作意思惟所生喜受，是名眼见色已顺喜处色近行。耳、鼻、舌、身、意喜近行亦尔。 六忧近行者，云何为六？答：一、眼见色已顺忧处色近行；二、耳闻声已顺忧处声近行；三、鼻嗅香已 现代汉语译本 敬住者，如何对佛有恭敬心？答：对于佛世尊的各种恭敬行为，具有恭敬心，具有给予自在的性质，具有因恐惧而随顺自在运转的性质，这称为对佛有恭敬心。对于佛法、僧伽（僧团）、学（戒律）也是如此。具有善言者，什么是善言的性质？答：如同前面所说的善语。遇到善友者，什么是善友的性质？答：善友指的是佛以及佛的弟子，广而言之，乃至奉行远离痴（愚痴）、调伏痴的行为，这称为善友的性质。如果对于这样的善友，进行亲近等亲近、亲密等亲密、恭敬承事，这称为遇到善友。后面的偈颂说： 后六有十四， 谓喜忧舍恒， 界出根喜通， 明念上观类。 有六喜近行、六忧近行、六舍近行、六恒住、六界、六出离界、六诤根法、六可喜法、六通、六顺明分想、六随念、六无上法、六观待、六生类。 六喜近行是什么？答：一、眼见色后，随顺喜悦之境对色进行近行；二、耳闻声后，随顺喜悦之境对声进行近行；三、鼻嗅香后，随顺喜悦之境对香进行近行；四、舌尝味后，随顺喜悦之境对味进行近行；五、身觉触后，随顺喜悦之境对触进行近行；六、意了法后，随顺喜悦之境对法进行近行。眼见色后，随顺喜悦之境对色进行近行，指的是眼见色后，对于一向可爱、一向可乐、一向可欣、一向可意的色，以随顺喜悦之境的方式进行思考。如果对于此色，由于随顺喜悦之境的思考而产生的喜受，这称为眼见色后随顺喜悦之境对色进行近行。耳、鼻、舌、身、意的喜近行也是如此。 六忧近行是什么？答：一、眼见色后，随顺忧愁之境对色进行近行；二、耳闻声后，随顺忧愁之境对声进行近行；三、鼻嗅香后，
English
English version Venerable sir, how does one have reverence for the Buddha? Answer: Having reverence for the various acts of reverence towards the Buddha, the World Honored One, having a nature of giving freedom, having a nature of turning freely due to fear, this is called having reverence for the Buddha. It is the same for the Dharma (teachings), the Sangha (community), and the training (discipline). Possessing good speech, what is the nature of good speech? Answer: As the good speech described earlier. Encountering good friends, what is the nature of good friends? Answer: Good friends refer to the Buddha and the Buddha's disciples, broadly speaking, even practicing the conduct of abandoning delusion (ignorance), subduing delusion, this is called the nature of good friends. If, towards such good friends, one engages in approaching and so on, intimacy and so on, respectful service, this is called encountering good friends. The following summary verse says: The latter six have fourteen, namely joy, sorrow, equanimity, constancy, Realms, emergence, roots, joy, penetration, clarity, mindfulness, higher contemplation, categories. There are six practices near to joy, six practices near to sorrow, six practices near to equanimity, six constant abidings, six realms, six realms of liberation, six root dharmas of contention, six pleasing dharmas, six kinds of penetration, six thoughts conforming to the clear division, six kinds of mindfulness, six supreme dharmas, six kinds of contemplation, six kinds of birth. What are the six practices near to joy? Answer: First, after the eye sees a form, one practices near to the form in a place conforming to joy; second, after the ear hears a sound, one practices near to the sound in a place conforming to joy; third, after the nose smells a fragrance, one practices near to the fragrance in a place conforming to joy; fourth, after the tongue tastes a flavor, one practices near to the flavor in a place conforming to joy; fifth, after the body feels a touch, one practices near to the touch in a place conforming to joy; sixth, after the mind cognizes a dharma, one practices near to the dharma in a place conforming to joy. After the eye sees a form, one practices near to the form in a place conforming to joy, meaning that after the eye sees a form, towards a form that is always lovely, always delightful, always pleasing, always agreeable, one contemplates with a mind conforming to joy. If, from this form, joy arises due to contemplation conforming to joy, this is called practicing near to the form in a place conforming to joy after the eye sees a form. The same applies to the practices near to joy for the ear, nose, tongue, body, and mind. What are the six practices near to sorrow? Answer: First, after the eye sees a form, one practices near to the form in a place conforming to sorrow; second, after the ear hears a sound, one practices near to the sound in a place conforming to sorrow; third, after the nose smells a fragrance, --------------------------------------------------------------------------------
Chinese
顺忧处香近行；四、舌尝味已顺忧处味近行；五、身觉触已顺忧处触近行；六、意了法已顺忧处法近行。眼见色已顺忧处色近行者，谓眼见色已，于一向不可爱、一向不可乐、一向不可欣、一向不可意色，以顺忧处作意思惟。若于此色由顺忧处作意思惟所生忧受，是名眼见色已顺忧处色近行。耳、鼻、舌、身、意忧近行亦尔。 六舍近行者，云何为六？答：一、眼见色已顺舍处色近行；二、耳闻声已顺舍处声近行；三、鼻嗅香已顺舍处香近行；四、舌尝味已顺舍处味近行；五、身觉触已顺舍处触近行；六、意了法已顺舍处法近行。眼见色已顺舍处色近行者，谓眼见色已，于非可爱非不可爱、非可乐非不可乐、非可欣非不可欣、非可意非不可意色，以顺舍处作意思惟。若于此色由顺舍处作意思惟所生舍受，是名眼见色已顺舍处色近行。耳、鼻、舌、身、意舍近行亦尔。 六恒住者，云何为六？答：一、眼见色已不喜不忧具念正知恒安住舍；二、耳闻声已不喜不忧具念正知恒安住舍；三、鼻嗅香已不喜不忧具念正知恒安住舍；四、舌尝味已不喜不忧具念正知恒安住舍；五、身觉触已不喜不忧具念正知恒安住舍；六、意了法已不喜不忧具念正知恒安住舍。眼见色已不喜不忧具念正知恒安住舍者，谓眼见色于可爱 现代汉语译本： 顺忧处香近行：四、舌尝味已顺忧处味近行；五、身觉触已顺忧处触近行；六、意了法已顺忧处法近行。眼见色已顺忧处色近行者，谓眼见色已，对于一向不可爱、一向不可乐、一向不可欣、一向不可意的色，以顺忧处作意思惟（如理作意）。若对于此色由顺忧处作意思惟所生忧受，是名眼见色已顺忧处色近行。耳、鼻、舌、身、意忧近行亦是如此。 六舍近行者，云何为六？答：一、眼见色已顺舍处色近行；二、耳闻声已顺舍处声近行；三、鼻嗅香已顺舍处香近行；四、舌尝味已顺舍处味近行；五、身觉触已顺舍处触近行；六、意了法已顺舍处法近行。眼见色已顺舍处色近行者，谓眼见色已，对于非可爱非不可爱、非可乐非不可乐、非可欣非不可欣、非可意非不可意的色，以顺舍处作意思惟。若对于此色由顺舍处作意思惟所生舍受，是名眼见色已顺舍处色近行。耳、鼻、舌、身、意舍近行亦是如此。 六恒住者，云何为六？答：一、眼见色已不喜不忧具念正知恒安住舍；二、耳闻声已不喜不忧具念正知恒安住舍；三、鼻嗅香已不喜不忧具念正知恒安住舍；四、舌尝味已不喜不忧具念正知恒安住舍；五、身觉触已不喜不忧具念正知恒安住舍；六、意了法已不喜不忧具念正知恒安住舍。眼见色已不喜不忧具念正知恒安住舍者，谓眼见色于可爱
English
English version: Approaching the sphere of sorrow through smell: Fourth, having tasted a flavor, one approaches the sphere of sorrow through flavor. Fifth, having felt a touch, one approaches the sphere of sorrow through touch. Sixth, having cognized a dharma, one approaches the sphere of sorrow through dharma. 'Having seen a form, one approaches the sphere of sorrow through form' means that having seen a form, one reflects with proper attention (yoniso manasikara) on a form that is always unlovable, always unpleasant, always unappealing, always undesirable, in accordance with the sphere of sorrow. If sorrowful feeling arises from reflecting with proper attention on this form in accordance with the sphere of sorrow, this is called 'having seen a form, one approaches the sphere of sorrow through form.' The same applies to approaching sorrow through sound, smell, taste, touch, and dharma. What are the six ways of approaching the sphere of equanimity? The answer is: First, having seen a form, one approaches the sphere of equanimity through form. Second, having heard a sound, one approaches the sphere of equanimity through sound. Third, having smelled an odor, one approaches the sphere of equanimity through smell. Fourth, having tasted a flavor, one approaches the sphere of equanimity through flavor. Fifth, having felt a touch, one approaches the sphere of equanimity through touch. Sixth, having cognized a dharma, one approaches the sphere of equanimity through dharma. 'Having seen a form, one approaches the sphere of equanimity through form' means that having seen a form, one reflects with proper attention on a form that is neither lovable nor unlovable, neither pleasant nor unpleasant, neither appealing nor unappealing, neither desirable nor undesirable, in accordance with the sphere of equanimity. If equanimous feeling arises from reflecting with proper attention on this form in accordance with the sphere of equanimity, this is called 'having seen a form, one approaches the sphere of equanimity through form.' The same applies to approaching equanimity through sound, smell, taste, touch, and dharma. What are the six ways of abiding constantly? The answer is: First, having seen a form, one abides constantly in equanimity with mindfulness and clear comprehension, without joy or sorrow. Second, having heard a sound, one abides constantly in equanimity with mindfulness and clear comprehension, without joy or sorrow. Third, having smelled an odor, one abides constantly in equanimity with mindfulness and clear comprehension, without joy or sorrow. Fourth, having tasted a flavor, one abides constantly in equanimity with mindfulness and clear comprehension, without joy or sorrow. Fifth, having felt a touch, one abides constantly in equanimity with mindfulness and clear comprehension, without joy or sorrow. Sixth, having cognized a dharma, one abides constantly in equanimity with mindfulness and clear comprehension, without joy or sorrow. 'Having seen a form, one abides constantly in equanimity with mindfulness and clear comprehension, without joy or sorrow' means that having seen a form that is lovable --------------------------------------------------------------------------------
Chinese
不可爱、可乐不可乐、可欣不可欣、可意不可意，或所依止、或等无间、或所缘、或处所、或增上色，以顺舍处作意思惟。若于此色由顺舍处作意思惟所生妙舍，是名眼见色已不喜不忧具念正知恒安住舍。耳、鼻、舌、身、意恒住亦尔。问：此中舍者何所谓耶？答：心平等性、心正直性、心无惊觉任运住性，应知此中说名为舍。复次有说，六识相应缘色声香味触法境舍受名舍。今此义中应知意说心平等性、心正直性、心无惊觉任运住性，行舍名舍。 六界者，云何为六？答：一、地界；二、水界；三、火界；四、风界；五、空界；六、识界。分别此六，如《法蕴论》。 六出离界者，云何为六？答：一、有具寿作如是言：“我于慈心定虽已习已修已多所作，而我心犹为嗔所缠缚。”应告彼曰：“勿作是言。所以者何？若有具寿于慈心定已习已修已多所作，无处无容其心犹为嗔所缠缚。若心犹为嗔所缠缚，无有是处。”谓慈心定必能出离一切嗔缚。问：此中出离，何所谓耶？答：嗔缚永断亦名出离、超越嗔缚亦名出离、诸慈心定亦名出离。今此义中意说慈心定名出离。二、有具寿作如是言：“我于悲心定虽已习已修已多所作，而我心犹为害所缠缚。”应告彼曰：“勿作是言。所以者何？若有具寿于悲心定已 现代汉语译本 不可爱、可乐不可乐、可欣不可欣、可意不可意，或者所依止（依靠之处）、或者等无间（紧接着的）、或者所缘（所关注的）、或者处所（地点）、或者增上色（增强的颜色），以顺舍处（顺应舍弃之处）作意思惟（进行思考）。如果对于这种颜色，通过顺舍处作意思惟所产生的微妙的舍（平静），这被称为眼见色后不喜不忧，具备正念和正知，恒常安住在舍（平静）的状态。耳、鼻、舌、身、意也是如此恒常安住于舍。问：这里所说的‘舍’是什么意思呢？答：心的平等性、心的正直性、心无惊觉的自然安住性，应该知道这里所说的‘舍’就是指这些。另外有人说，六识（眼识、耳识、鼻识、舌识、身识、意识）相应的缘色、声、香、味、触、法境的舍受（不苦不乐的感受）叫做舍。现在这个意义中，应该知道这里指的是心的平等性、心的正直性、心无惊觉的自然安住性，这种行为上的舍叫做舍。 六界（六种构成要素）是什么？答：一、地界（坚固性）；二、水界（流动性）；三、火界（热能）；四、风界（运动性）；五、空界（空间）；六、识界（意识）。分别解释这六界，如同《法蕴论》（Abhidharma-skandha-pada-shastra）中所说。 六出离界（六种解脱的境界）是什么？答：一、如果有具寿（修行者）这样说：‘我对于慈心定（Metta-samadhi，慈爱禅定）虽然已经学习、已经修习、已经做了很多，但是我的心仍然被嗔（愤怒）所缠缚。’应该告诉他：‘不要这样说。为什么呢？如果有人对于慈心定已经学习、已经修习、已经做了很多，没有可能他的心仍然被嗔所缠缚。如果心仍然被嗔所缠缚，没有这样的道理。’意思是说慈心定必定能够出离一切嗔的束缚。问：这里所说的‘出离’是什么意思呢？答：嗔的束缚永远断除也叫做‘出离’，超越嗔的束缚也叫做‘出离’，诸慈心定也叫做‘出离’。现在这个意义中，意思是说慈心定叫做‘出离’。二、如果有具寿这样说：‘我对于悲心定（Karuna-samadhi，悲悯禅定）虽然已经学习、已经修习、已经做了很多，但是我的心仍然被害（伤害的念头）所缠缚。’应该告诉他：‘不要这样说。为什么呢？如果有人对于悲心定已经