English
English version Unlovely, not delightful, not pleasing, not agreeable, or that which is relied upon, or that which is immediately preceding, or that which is the object, or the place, or the enhancing color, one contemplates with the mind in accordance with the abandoning-element. If, with regard to this color, a subtle abandoning arises from contemplating with the mind in accordance with the abandoning-element, this is called 'having seen a color with the eye, one neither rejoices nor sorrows, abiding constantly in abandoning with mindfulness and clear comprehension.' The same is true for the ear, nose, tongue, body, and mind. Question: What is meant by 'abandoning' here? Answer: Equanimity of mind, uprightness of mind, the state of mind abiding naturally without alarm, this should be known as 'abandoning' in this context. Furthermore, some say that the feeling of abandoning associated with the six consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness) in relation to the objects of color, sound, smell, taste, touch, and mental objects is called abandoning. In this meaning, it should be understood that 'abandoning' refers to equanimity of mind, uprightness of mind, the state of mind abiding naturally without alarm, the abandoning in action is called abandoning. What are the six elements (six Dhatu)? Answer: One, the earth element (solidity); two, the water element (liquidity); three, the fire element (heat); four, the wind element (motion); five, the space element (space); six, the consciousness element (consciousness). The distinctions of these six are as explained in the Abhidharma-skandha-pada-shastra (法蕴论). What are the six liberating elements (six Niryana-dhatu)? Answer: One, if a venerable one says, 'Although I have practiced, cultivated, and frequently engaged in the loving-kindness concentration (Metta-samadhi, 慈心定), my mind is still bound by anger (嗔).' He should be told, 'Do not say that. Why? If a venerable one has practiced, cultivated, and frequently engaged in the loving-kindness concentration, there is no possibility that his mind is still bound by anger. If the mind is still bound by anger, there is no such possibility.' This means that the loving-kindness concentration is certain to liberate from all bonds of anger. Question: What is meant by 'liberation' here? Answer: The complete cessation of the bonds of anger is also called 'liberation,' transcending the bonds of anger is also called 'liberation,' all loving-kindness concentrations are also called 'liberation.' In this meaning, it means that the loving-kindness concentration is called 'liberation.' Two, if a venerable one says, 'Although I have practiced, cultivated, and frequently engaged in the compassion concentration (Karuna-samadhi, 悲心定), my mind is still bound by harm (harmful thoughts).' He should be told, 'Do not say that. Why? If a venerable one has --------------------------------------------------------------------------------
Chinese
习已修已多所作，无处无容其心犹为害所缠缚。若心犹为害所缠缚，无有是处。”谓悲心定必能出离一切害缚。问：此中出离，何所谓耶？答：害缚永断亦名出离、超越害缚亦名出离、诸悲心定亦名出离。今此义中意说悲心定名出离。三、有具寿作如是言：“我于喜心定虽已习已修已多所作，而我心犹为不乐缠缚。”应告彼曰：“勿作是言。所以者何？若有具寿于喜心定已习已修已多所作，无处无容，其心犹为不乐缠缚。若心犹为不乐缠缚，无有是处。”谓喜心定必能出离一切不乐。问：此中出离，何所谓耶？答：不乐永断亦名出离、超越不乐亦名出离、诸喜心定亦名出离。今此义中意说喜心定名出离。四、有具寿作如是言：“我于舍心定虽已习已修已多所作，而我心犹为欲贪嗔缠缚。”应告彼曰：“勿作是言。所以者何？若有具寿于舍心定已习已修已多所作，无处无容，其心犹为欲贪嗔缠缚。若心犹为欲贪嗔缠缚，无有是处。”谓舍心定必能出离一切欲贪嗔。问：此中出离，何所谓耶？答：欲贪嗔永断亦名出离、超越欲贪嗔亦名出离、诸舍心定亦名出离。今此义中意说舍心定名出离。五、有具寿作如是言：“我于无相心定虽已习已修已多所作，而我心犹为随相识缠缚。”应告彼曰：“勿作是言。所以者何？若有具寿 现代汉语译本 有人这样说：‘我对于慈心禅定已经修习、修治、多方修作，但是我的心仍然被危害所缠缚。’ 应该告诉他说：‘不要这样说。为什么呢？如果有人对于慈心禅定已经修习、修治、多方修作，没有可能，也没有余地，他的心仍然被危害所缠缚。如果心仍然被危害所缠缚，这是不可能的。’ 这是说慈心禅定必定能够出离一切危害的缠缚。问：这里所说的出离，是什么意思呢？答：危害永远断除也叫做‘出离’，超越危害的缠缚也叫做‘出离’，各种慈心禅定也叫做‘出离’。现在这里的意思是说慈心禅定叫做‘出离’。 二、有人这样说：‘我对于悲心禅定已经修习、修治、多方修作，但是我的心仍然被危害所缠缚。’ 应该告诉他说：‘不要这样说。为什么呢？如果有人对于悲心禅定已经修习、修治、多方修作，没有可能，也没有余地，他的心仍然被危害所缠缚。如果心仍然被危害所缠缚，这是不可能的。’ 这是说悲心禅定必定能够出离一切危害的缠缚。问：这里所说的出离，是什么意思呢？答：危害永远断除也叫做‘出离’，超越危害的缠缚也叫做‘出离’，各种悲心禅定也叫做‘出离’。现在这里的意思是说悲心禅定叫做‘出离’。 三、有人这样说：‘我对于喜心禅定已经修习、修治、多方修作，但是我的心仍然被不乐所缠缚。’ 应该告诉他说：‘不要这样说。为什么呢？如果有人对于喜心禅定已经修习、修治、多方修作，没有可能，也没有余地，他的心仍然被不乐所缠缚。如果心仍然被不乐所缠缚，这是不可能的。’ 这是说喜心禅定必定能够出离一切不乐。问：这里所说的出离，是什么意思呢？答：不乐永远断除也叫做‘出离’，超越不乐也叫做‘出离’，各种喜心禅定也叫做‘出离’。现在这里的意思是说喜心禅定叫做‘出离’。 四、有人这样说：‘我对于舍心禅定已经修习、修治、多方修作，但是我的心仍然被欲贪（kāma-rāga，对感官享乐的贪求）和嗔（dosa，嗔恨）所缠缚。’ 应该告诉他说：‘不要这样说。为什么呢？如果有人对于舍心禅定已经修习、修治、多方修作，没有可能，也没有余地，他的心仍然被欲贪和嗔所缠缚。如果心仍然被欲贪和嗔所缠缚，这是不可能的。’ 这是说舍心禅定必定能够出离一切欲贪和嗔。问：这里所说的出离，是什么意思呢？答：欲贪和嗔永远断除也叫做‘出离’，超越欲贪和嗔也叫做‘出离’，各种舍心禅定也叫做‘出离’。现在这里的意思是说舍心禅定叫做‘出离’。 五、有人这样说：‘我对于无相心定（animitta-samādhi，不执着于任何表象的禅定）已经修习、修治、多方修作，但是我的心仍然被随相识（sa-nimitta-viññāṇa，伴随表象的意识）所缠缚。’ 应该告诉他说：‘不要这样说。为什么呢？如果有人’
English
English version Someone might say: 'I have practiced, cultivated, and frequently engaged in the meditation of loving-kindness (mettā-samādhi), but my mind is still bound by harm.' You should tell them: 'Do not say that. Why? If someone has practiced, cultivated, and frequently engaged in the meditation of loving-kindness, there is no possibility or room for their mind to still be bound by harm. If the mind is still bound by harm, that is impossible.' This means that the meditation of loving-kindness is certain to liberate from all bonds of harm. Question: What is meant by 'liberation' here? Answer: The permanent cessation of harm is also called 'liberation,' transcending the bonds of harm is also called 'liberation,' and various meditations of loving-kindness are also called 'liberation.' In this context, it means that the meditation of loving-kindness is called 'liberation.' Two, someone might say: 'I have practiced, cultivated, and frequently engaged in the meditation of compassion (karuṇā-samādhi), but my mind is still bound by harm.' You should tell them: 'Do not say that. Why? If someone has practiced, cultivated, and frequently engaged in the meditation of compassion, there is no possibility or room for their mind to still be bound by harm. If the mind is still bound by harm, that is impossible.' This means that the meditation of compassion is certain to liberate from all bonds of harm. Question: What is meant by 'liberation' here? Answer: The permanent cessation of harm is also called 'liberation,' transcending the bonds of harm is also called 'liberation,' and various meditations of compassion are also called 'liberation.' In this context, it means that the meditation of compassion is called 'liberation.' Three, someone might say: 'I have practiced, cultivated, and frequently engaged in the meditation of joy (muditā-samādhi), but my mind is still bound by displeasure.' You should tell them: 'Do not say that. Why? If someone has practiced, cultivated, and frequently engaged in the meditation of joy, there is no possibility or room for their mind to still be bound by displeasure. If the mind is still bound by displeasure, that is impossible.' This means that the meditation of joy is certain to liberate from all displeasure. Question: What is meant by 'liberation' here? Answer: The permanent cessation of displeasure is also called 'liberation,' transcending displeasure is also called 'liberation,' and various meditations of joy are also called 'liberation.' In this context, it means that the meditation of joy is called 'liberation.' Four, someone might say: 'I have practiced, cultivated, and frequently engaged in the meditation of equanimity (upekkhā-samādhi), but my mind is still bound by sensual lust (kāma-rāga) and hatred (dosa).' You should tell them: 'Do not say that. Why? If someone has practiced, cultivated, and frequently engaged in the meditation of equanimity, there is no possibility or room for their mind to still be bound by sensual lust and hatred. If the mind is still bound by sensual lust and hatred, that is impossible.' This means that the meditation of equanimity is certain to liberate from all sensual lust and hatred. Question: What is meant by 'liberation' here? Answer: The permanent cessation of sensual lust and hatred is also called 'liberation,' transcending sensual lust and hatred is also called 'liberation,' and various meditations of equanimity are also called 'liberation.' In this context, it means that the meditation of equanimity is called 'liberation.' Five, someone might say: 'I have practiced, cultivated, and frequently engaged in the signless concentration (animitta-samādhi), but my mind is still bound by consciousness with signs (sa-nimitta-viññāṇa).' You should tell them: 'Do not say that. Why? If someone' --------------------------------------------------------------------------------
Chinese
于无相心定已习已修已多所作，无处无容，其心犹为随相识缠缚。若心犹为随相识缠缚，无有是处。”谓无相心定必能出离一切随相识。问：此中出离，何所谓耶？答：随相识永断亦名出离、超越随相识亦名出离、无相心定亦名出离。今此义中意说无相心定名出离。六、有具寿作如是言：“我虽远离我慢、不观见我我所，而我心犹为疑犹豫箭缠缚损害。”应告彼曰：“勿作是言。所以者何？若有具寿远离我慢、不观见我我所，无处无容，其心犹为疑犹豫箭缠缚损害。若心犹为疑犹豫箭缠缚损害，无有是处。”谓远离我慢、不观见我我所者必能出离一切疑犹豫箭。问：此中出离，何所谓耶？答：我慢永断亦名出离、超越我慢亦名出离。今此义中意说超越诸慢名出离。 六诤根法者，云何为六？答：谓有一类有忿有恨、若有忿恨，便于大师不能恭敬供养尊重赞叹。若于大师不能恭敬供养尊重赞叹即不见法，若不见法即不顾沙门，若不顾沙门便起染着轻弄斗诤。由起染着轻弄斗诤为所依止令多众生无义无利受诸苦恼，由此能引无量天人无义无利诸苦恼事。如是诤根汝等若见，或内或外有所未断，即应聚集和合精勤方便求断无得放逸。汝等应使如是诤根无余断灭，如先未起如是诤根。汝等若见或内或外皆悉已断，即应发 现代汉语译本：如果有人已经习惯、修习并且做了很多无相心定（Animitto cetosamādhi，不以任何事物为对象的禅定），任何地方、任何情况下，他的心仍然会被随相识（saññā，认知）缠缚。如果心仍然被随相识缠缚，这是不可能的。’这意味着无相心定必定能够脱离一切随相识。问：这里所说的‘脱离’，是什么意思呢？答：随相识永远断除也叫做脱离，超越随相识也叫做脱离，无相心定也叫做脱离。现在这里的意思是说无相心定叫做脱离。 六、如果有一位具寿（bhikkhu，比丘）这样说：‘我虽然远离了我慢（asmimāna，认为‘我是’的傲慢）、不观察‘我’和‘我所’（attā and attaniya，灵魂和属于灵魂的东西），但是我的心仍然被疑犹豫箭（vicikicchā-salla，怀疑之箭）缠缚损害。’应该告诉他：‘不要这样说。为什么呢？如果有一位具寿远离了我慢、不观察‘我’和‘我所’，任何地方、任何情况下，他的心仍然会被疑犹豫箭缠缚损害，这是不可能的。’这意味着远离我慢、不观察‘我’和‘我所’的人必定能够脱离一切疑犹豫箭。问：这里所说的‘脱离’，是什么意思呢？答：我慢永远断除也叫做脱离，超越我慢也叫做脱离。现在这里的意思是说超越诸慢叫做脱离。 六诤根法（chavatthūni vivādakaranāni，六种争论的根源）是什么？答：是指有一类人有忿（kodha，愤怒）有恨（upanāha，怨恨），如果他们有忿恨，便不能对大师（Buddha，佛陀）恭敬供养尊重赞叹。如果他们不能对大师恭敬供养尊重赞叹，便不能见到法（Dhamma，佛法），如果不能见到法，便不顾沙门（samaṇa，修行者），如果不顾沙门，便会生起染着（rāga，贪染）、轻弄（makha，轻蔑）、斗诤（palāsa，争斗）。由于生起染着、轻弄、斗诤作为所依止，导致众多众生无义无利，遭受各种苦恼，由此能够引发无量天人无义无利，各种苦恼的事情。像这样的诤根，你们如果看到，或者内在或者外在，有所未断，就应当聚集和合，精勤方便求断，不要放逸。你们应当使像这样的诤根无余断灭，如同先前没有生起像这样的诤根。你们如果看到或者内在或者外在都已经断除，就应当发起...