English
English version: 'Having practiced, cultivated, and performed much of the Animitto cetosamādhi (signless concentration of mind), there is no place, no possibility, that his mind would still be bound by Saññā (perception). If the mind is still bound by Saññā, there is no such possibility.' This means that the Animitto cetosamādhi will surely be able to escape all Saññā. Question: What is meant by 'escape' here? Answer: The permanent cessation of Saññā is also called escape, transcending Saññā is also called escape, Animitto cetosamādhi is also called escape. Now, in this meaning, it is said that Animitto cetosamādhi is called escape. 6. If a Bhikkhu (monk) says: 'Although I am far from Asmimāna (the conceit 'I am'), and do not see Attā and Attaniya (self and what belongs to self), my mind is still bound and harmed by Vicikicchā-salla (the dart of doubt).' He should be told: 'Do not say that. Why? If a Bhikkhu is far from Asmimāna, and does not see Attā and Attaniya, there is no place, no possibility, that his mind would still be bound and harmed by Vicikicchā-salla. If the mind is still bound and harmed by Vicikicchā-salla, there is no such possibility.' This means that those who are far from Asmimāna and do not see Attā and Attaniya will surely be able to escape all Vicikicchā-salla. Question: What is meant by 'escape' here? Answer: The permanent cessation of Asmimāna is also called escape, transcending Asmimāna is also called escape. Now, in this meaning, it is said that transcending all conceits is called escape. What are the six Chavatthūni vivādakaranāni (roots of quarrel)? Answer: It refers to a type of person who has Kodha (anger) and Upanāha (resentment). If they have anger and resentment, they cannot respectfully offer, honor, and praise the Buddha (the Master). If they cannot respectfully offer, honor, and praise the Master, they cannot see the Dhamma (the Teachings). If they cannot see the Dhamma, they do not care for the Samaṇa (ascetics). If they do not care for the Samaṇa, they will give rise to Rāga (attachment), Makha (denigration), and Palāsa (strife). Because of giving rise to attachment, denigration, and strife as a basis, it causes many beings to have no benefit and suffer various afflictions. From this, it can lead countless gods and humans to have no benefit and various afflictions. If you see such roots of quarrel, whether internal or external, and something has not been cut off, then you should gather together in harmony, diligently seek to cut it off, and do not be negligent. You should make such roots of quarrel completely extinguished, as if such roots of quarrel had not arisen before. If you see that either internally or externally they have all been cut off, then you should generate... --------------------------------------------------------------------------------
Chinese
起正念正知猛利之心精勤防护，令当来世永不复起，是为正断善断诤根。如有忿恨、若有覆恼、若有嫉悭、若有诳谄、若有邪见倒见，广说亦尔。复有一类取着自见，起坚固执难教弃舍。若取着自见起坚固执难教弃舍，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，即应发起正念正知猛利之心精勤防护，令当来世永不复起，是为正断善断诤根。有忿有恨、若有覆恼、若有嫉悭、若有诳谄，如是一切皆如前说。有邪见倒见者，云何邪见？答：诸所有见，无施与、无祠祀、无爱乐，广说乃至无自觉知我生已尽、梵行已立、所作已办、不受后有，是名邪见。言倒见者，谓即邪见，所见颠倒。取着自见起坚固执难教弃舍者，云何取着自见？答：执我及世间常，唯此谛实余皆愚妄，广说乃至执如来死后非有非非有，唯此谛实余皆愚妄，是名取着自见。云何起坚固执？答：即由取着自见，是故起坚执 。云何难教弃舍？答：由于自见起爱乐、等爱乐、现前爱乐，是故难教厌离解脱。 六可喜法者，云何为六？答：若有苾刍，于大师所及诸有智同梵行者起慈身业，是名第一可喜法。由此法故能发可爱、能发尊重、能发可意，能引可爱尊重可意悦意，摄受欢喜无违无诤一趣。复有苾刍，于大师所及诸有智同梵行者起慈语业，是名第二可喜法。由此法故能发可爱，广说乃至无诤一趣。复有苾刍，于大师所及诸有智同梵行者起慈意业，是名第三可喜法。由此法故能发可爱，广说乃至无诤一趣。复有苾刍，以法获得如法利养，下至钵中所受饮食，于此利养与诸有智同梵行者等共受用不别藏隐，是名第四可喜法。由此法故能发可爱，广说乃至无诤一趣。复有苾刍，诸所有戒无缺无隙无杂无秽、应供无执善究竟善，受取诸有智者称赞无毁，于如是戒与诸有智同梵行者等共受持无所藏隐，是名第五可喜法。由此法故能发可爱，广说乃至无诤一趣。复有苾刍，诸所有见是圣出离能善通达，若起作彼能正尽苦，于如是见与诸有智同梵行者等共修学无所藏隐，是名第六可喜法。由此法故能发可爱、能发尊重、能发可意，能引可爱尊重可意悦意，摄受欢喜无违无诤一趣。于大师所者，云何大师？答：一切如来、应、正等觉，说名大师 现代汉语译本： 问：什么叫做难以教导的舍弃？答：由于自身的见解而产生喜爱、同等喜爱、当下喜爱，因此难以教导，难以厌离解脱。 六种令人欢喜的法是什么？答：如果有一位比丘（bhiksu，佛教出家男众），对于大师（大师，指佛陀）以及其他有智慧的同修梵行者（梵行者，指一同修行的僧侣）生起慈爱的身业（身业，指身体的行为），这被称为第一种令人欢喜的法。由于这种法，能够引发爱敬、能够引发尊重、能够引发可意，能够引导爱敬、尊重、可意、悦意，摄受欢喜，没有违背、没有争执，趋向同一目标。又有一位比丘，对于大师以及其他有智慧的同修梵行者生起慈爱的语业（语业，指语言的行为），这被称为第二种令人欢喜的法。由于这种法，能够引发爱敬，（以下）广说乃至没有争执，趋向同一目标。又有一位比丘，对于大师以及其他有智慧的同修梵行者生起慈爱的意业（意业，指意念的行为），这被称为第三种令人欢喜的法。由于这种法，能够引发爱敬，（以下）广说乃至没有争执，趋向同一目标。又有一位比丘，以如法的方式获得如法的利养（利养，指供养），哪怕是钵中所受的饮食，对于这些利养，与所有有智慧的同修梵行者平等共同受用，不私自藏匿，这被称为第四种令人欢喜的法。由于这种法，能够引发爱敬，（以下）广说乃至没有争执，趋向同一目标。又有一位比丘，所有持守的戒律没有残缺、没有漏洞、没有混杂、没有污秽、值得供养、没有执着、善始善终、善于究竟，接受所有有智慧者称赞而没有毁谤，对于这样的戒律，与所有有智慧的同修梵行者平等共同受持，没有藏匿，这被称为第五种令人欢喜的法。由于这种法，能够引发爱敬，（以下）广说乃至没有争执，趋向同一目标。又有一位比丘，所有持有的见解是神圣的出离之道，能够很好地通达，如果发起并实践它，能够真正地止息痛苦，对于这样的见解，与所有有智慧的同修梵行者平等共同修学，没有藏匿，这被称为第六种令人欢喜的法。由于这种法，能够引发爱敬、能够引发尊重、能够引发可意，能够引导爱敬、尊重、可意、悦意，摄受欢喜，没有违背、没有争执，趋向同一目标。所谓的大师，指的是什么？答：一切如来（Tathagata，佛的称号之一）、应（Arhat，阿罗汉）、正等觉（Samyaksambuddha，正等觉者），被称为大师。
English
English version: Question: What is meant by 'difficult to teach and abandon'? Answer: Because of one's own views, arising from love, equal love, and present love, it is difficult to teach and difficult to renounce liberation. What are the six pleasing qualities? Answer: If a Bhikshu (Bhikshu, a Buddhist monk) generates loving bodily actions towards the Master (Master, referring to the Buddha) and other wise fellow practitioners of the holy life (Brahmachari, referring to fellow monks), this is called the first pleasing quality. Because of this quality, it can generate affection, generate respect, generate agreeableness, lead to affection, respect, agreeableness, and delight, embracing joy, without opposition, without contention, and moving towards a single goal. Furthermore, if a Bhikshu generates loving verbal actions towards the Master and other wise fellow practitioners of the holy life, this is called the second pleasing quality. Because of this quality, it can generate affection, (and so on) broadly speaking, even without contention, moving towards a single goal. Furthermore, if a Bhikshu generates loving mental actions towards the Master and other wise fellow practitioners of the holy life, this is called the third pleasing quality. Because of this quality, it can generate affection, (and so on) broadly speaking, even without contention, moving towards a single goal. Furthermore, if a Bhikshu obtains lawful gains through lawful means, even down to the food received in the bowl, he shares these gains equally with all wise fellow practitioners of the holy life, without concealing them privately; this is called the fourth pleasing quality. Because of this quality, it can generate affection, (and so on) broadly speaking, even without contention, moving towards a single goal. Furthermore, if a Bhikshu possesses precepts that are without deficiency, without flaw, without mixture, without impurity, worthy of offering, without attachment, good in the beginning, good in the middle, and good in the end, praised by all wise ones without reproach, and he upholds these precepts equally with all wise fellow practitioners of the holy life, without concealing them; this is called the fifth pleasing quality. Because of this quality, it can generate affection, (and so on) broadly speaking, even without contention, moving towards a single goal. Furthermore, if a Bhikshu possesses views that are sacred and liberating, capable of thorough understanding, and if he initiates and practices them, he can truly extinguish suffering, and he studies these views equally with all wise fellow practitioners of the holy life, without concealing them; this is called the sixth pleasing quality. Because of this quality, it can generate affection, generate respect, generate agreeableness, lead to affection, respect, agreeableness, and delight, embracing joy, without opposition, without contention, and moving towards a single goal. What is meant by 'the Master'? Answer: All Tathagatas (Tathagata, one of the titles of the Buddha), Arhats (Arhat, one who has attained Nirvana), and Samyaksambuddhas (Samyaksambuddha, a fully enlightened being) are called Masters. --------------------------------------------------------------------------------
Chinese
。及诸有智同梵行者，云何有智同梵行者？答：解憍陈那乃至广说，是名有智同梵行者。起慈身业者，云何慈身业？答？兴起俱行哀愍俱行所有身业，此中意说名慈身业。于大师所及诸有智同梵行者，此慈身业和合现前，由斯故说于大师所及诸有智同梵行者起慈身业是名第一可喜法者。谓如是法是能随顺甚可爱乐，长养端严应供常委支具资粮，是故名可喜法。能发可爱者，谓由此法能发可爱。能发尊重者，谓由此法能发尊重。能发可意者，谓由此法能发可意。能引可爱尊重可意悦意摄受欢喜无违无诤一趣者，谓由此法能引可爱尊重可意悦意摄受欢喜无违无诤一趣。此中摄受谓令和合。言一趣者，谓趣一境一味现前。如慈身业，慈语意业应知亦尔。以法获得如法利养者，云何以法获得如法利养？答：若诸利养不由矫妄而得、不由诡诈而得、不由现相而得、不由激发而得、不由以利求利而得，然受用时无罪生长，故名以法获得如法利养。下至钵中所受饮食者，谓下至堕钵中饮食尚共受用，况余财物。于此利养与诸有智同梵行者等共受用不别藏隐者，谓以法获得如法利养，是名于此利养。若苾刍、苾刍尼、正学、勤策、勤策女、近事、近事女，是名有智同梵行者。以法所得如法利养，应与有智同梵行者等共受用不应各别藏隐 受用，是名第四可喜法等，如前广说。诸所有戒者，云何名为诸所有戒？答：无漏身业语业及命清净，一切皆名诸所有戒。无缺无隙无杂无秽者，谓于此戒恒随作恒随转、平等共作平等共转，故名无缺无隙无杂无秽。言应供者，谓诸有情有贪嗔痴名为给使，若诸有情离贪嗔痴名为应供，应受给使以衣服饮食卧具医药等常供养故。言无执者，谓圣弟子于戒不起若取若执。善究竟者，谓于此戒善守善护至极究竟。善受取者，谓于此戒殷重恭敬具足摄受。诸有智者称赞无毁者，谓诸佛及弟子名有智者，此诸智者皆共称赞、无诃毁者，由斯故说诸有智者称赞无毁。于如是戒与诸有智同梵行者等共受持无所藏隐者，云何名为于如是戒？答：谓平等戒。平等戒者，谓八圣道支中正语、正业、正命名平等戒。与诸有智同梵行者，谓解憍陈那等，皆名有智同梵行者。等共受持无所藏隐者，谓于此戒与诸有智同梵行者，共一义利、共一所趣，彼此相似，是名第五可喜法等，如前广说。诸所有见者，云何名为诸所有见？答若依出离远离所生善法，于诸法相诸简择极简择，乃至广说，如是名为诸所有见。是圣出离等，如前广说。于如是见与诸有智同梵行者等共修学无所藏隐者，云何名为于如是见？答：谓平等见。平等见者，谓八圣道支中正见 现代汉语译本 受用，这被称为第四种令人欢喜的法等等，如同前面广泛解说的那样。所有戒律，什么叫做所有戒律？回答：无漏的身业、语业以及命的清净，一切都叫做所有戒律。没有缺失、没有间隙、没有混杂、没有污秽，是指对于此戒恒常随顺而行、恒常随顺而转、平等共同行作、平等共同运转，所以叫做没有缺失、没有间隙、没有混杂、没有污秽。说到‘应供’，是指那些有贪、嗔、痴的有情众生，他们是（烦恼的）奴仆；如果那些有情众生远离了贪、嗔、痴，就叫做‘应供’，应该接受（他人的）供养，用衣服、饮食、卧具、医药等经常供养他们。说到‘无执’，是指圣弟子对于戒律不起取著或执著。‘善究竟’，是指对于此戒善于守护、善于保护，达到极致究竟。‘善受取’，是指对于此戒殷勤、尊重、具足地摄取。‘诸有智者称赞无毁’，是指诸佛以及（佛的）弟子被称为有智者，这些有智者都共同称赞此戒，没有诃责毁谤的人，因为这个缘故，所以说诸有智者称赞无毁。对于这样的戒律，与那些有智慧的、共同修梵行的人一起受持，没有丝毫隐藏，什么叫做对于这样的戒律？回答：是指平等戒。平等戒是指八圣道支中的正语、正业、正命，称为平等戒。与那些有智慧的、共同修梵行的人，是指像解憍陈那（Ajnatakaundinya）等，他们都被称为有智慧的、共同修梵行的人。一起受持没有丝毫隐藏，是指对于此戒，与那些有智慧的、共同修梵行的人，共同一个义利、共同一个目标，彼此相似，这被称为第五种令人欢喜的法等等，如同前面广泛解说的那样。所有见解，什么叫做所有见解？回答：如果依靠出离、远离所产生的善法，对于诸法的法相进行简择、极其简择，乃至广泛解说，像这样就叫做所有见解。是圣出离等等，如同前面广泛解说的那样。对于这样的见解，与那些有智慧的、共同修梵行的人一起修学，没有丝毫隐藏，什么叫做对于这样的见解？回答：是指平等见。平等见是指八圣道支中的正见。