English
English version: Question: Why, being afflicted by sticks and poison, is there no intermediate cessation? Answer: Bodhisattvas are the most excellent among all sentient beings, and are the most excellent even among those of the same kind. Again, question: Why is it that the body of Yama (Yama, the lord of death), the King of Yama, is free from harm by water, fire, swords, or sticks, and there is no intermediate cessation? Answer: The King of Yama is the most excellent among the beings in the realm of Yama. For this reason, it is so. Again, question: Why is it that the bodies of Airavana (Airavana, Indra's mount), the elephant king, and Sudarsana (Sudarsana, the well-dwelling elephant king), the elephant king, are free from harm by water, fire, swords, or sticks, and there is no intermediate cessation? Answer: They are the most excellent among animals (beings born in the animal realm), surpassing all other realms. For this reason, it is so. Again, question: Why is it that the beings in the hell realm endure extreme suffering, yet there is no intermediate cessation? Answer: Because the karmic retribution is intense, and their suffering from karmic retribution has not yet been exhausted. For this reason, it is so. Chapter Seven on the Establishment of Causes in the Abhidharma-mahāvibhāṣā-śāstra Furthermore, at one time, the Buddha was in Sravasti (Sravasti, an ancient Indian city) and told the bhiksus (bhiksu, Buddhist monks), 'Bhiksus, you should know that there are three dharmas that are internal defilements, internal storehouses, and internal resentments and aversions. What are the three? They are greed, hatred, and delusion. Bhiksus, what among these is called internal defilement, internal storehouse, and internal resentment and aversion? It is when someone, influenced by bad friends, encroaches upon the enjoyment and various possessions of others, even to the point of taking life. Because their greed increases, they extensively commit various evil deeds with body, speech, and mind. Having committed various evil deeds, because of this cause, after the body breaks and life ends, they fall into the evil realms of hell. The same is true for arising hatred and delusion. Bhiksus, therefore, these three dharmas of greed, hatred, and delusion are called internal defilements, internal storehouses, and internal resentments and aversions.' The Sugata (Sugata, an epithet of the Tathagata), the World Honored One, having spoken thus. Again, to summarize, it is expressed in verse: 'Unable to understand the dharma of greed, not carefully observing the dharma of greed, This person remains with their greed, and they will enter a dark place. A person stained by greed has no benefit, due to the mind stained by greed, attachment arises, Intermediate arising -------------------------------------------------------------------------------- 起怖畏心， 当知彼人不觉了。 若能断除于贪爱， 彼即爱尘不能染， 由其贪爱不转时， 如莲不住于渧水。 不能了知瞋恚法， 于瞋恚法不谛观， 是人与其瞋恚俱， 彼即入于黑暗处。 瞋恚之人无义利， 由瞋恚心生过失， 中间生起怖畏心， 当知彼人不觉了。 若能断除于瞋恚， 即于瞋境不生瞋， 由其瞋法坠堕时， 如彼果熟而自落。 不能了知痴冥法， 于痴冥法不谛观， 是人与其痴冥俱， 彼即入于黑暗处。 痴冥之人无义利， 由痴暗心故痴迷， 中间生起怖畏心， 当知彼人不觉了。 若能断除痴冥者， 不为痴境所痴迷， 彼痴冥法若破时， 其犹日光破诸暗。 若能了知此三法， 决定不堕于恶趣， 如断多罗大树心， 彼所断已不复生。 是故贪法及瞋法， 痴等三法皆离着， 行人明慧发生时， 即能尽于苦边际。”
Chinese
又问：何因有极贪者？答：谓若有人于贪不善根中近习修作，于无贪善根中不近习修作。于其欲想、欲因、欲寻而乃近习亦复修作，于出离想、出离因、出离寻不能修作。于诸世间庄严受用，以爱着心勤行修作，于不庄严受用不勤修作。于诸善法所应作处而不能作，复不思 现代汉语译本 心生恐惧畏惧，应当知道这个人还没有觉悟。 如果能够断除贪爱，他就不会被爱欲的尘埃所污染， 因为他的贪爱不再滋长，就像莲花不沾染水滴一样。 不能了解嗔恚的法，对于嗔恚的法不能如实观察， 这个人与嗔恚同在，他就会堕入黑暗之处。 嗔恚的人没有利益，因为嗔恚之心会产生过失， 中间生起恐惧畏惧之心，应当知道这个人还没有觉悟。 如果能够断除嗔恚，就不会在嗔恚的境界中生起嗔恨， 因为他的嗔恚之法坠落时，就像成熟的果实自然掉落一样。 不能了解愚痴昏昧的法，对于愚痴昏昧的法不能如实观察， 这个人与愚痴昏昧同在，他就会堕入黑暗之处。 愚痴昏昧的人没有利益，因为愚痴昏暗的心而迷惑， 中间生起恐惧畏惧之心，应当知道这个人还没有觉悟。 如果能够断除愚痴昏昧，就不会被愚痴的境界所迷惑， 当愚痴昏昧之法破除时，就像阳光破除一切黑暗一样。 如果能够了解这三种法，决定不会堕入恶趣（du lu e qu，不好的去处）。 就像砍断多罗树（duo luo shu，一种树）的树心，它被砍断后就不会再重生。 因此，对于贪法、嗔法以及愚痴等三种法都要远离执着， 修行人明智和智慧生起时，就能达到痛苦的尽头。 又问：什么原因导致极度贪婪？答：如果有人对于贪婪的不善之根经常亲近、修习和造作，对于无贪婪的善良之根不亲近、不修习和不造作。对于欲望的想法、欲望的原因、欲望的寻思而亲近、修习和造作，对于出离的想法、出离的原因、出离的寻思不能修习和造作。对于世间的庄严和享用，以爱着的心勤奋地修行和造作，对于不庄严的享用不勤奋地修习和造作。对于各种善法所应该做的事情却不能做，又不思考。
English
English version Generating a fearful mind, know that such a person is not awakened. If one can cut off greed and attachment, they will not be defiled by the dust of desire, Because their greed does not arise, like a lotus that does not cling to a drop of water. Unable to understand the law of anger, not truly contemplating the law of anger, Such a person dwells with anger, and they will enter a place of darkness. An angry person has no benefit, because an angry mind generates faults, Generating a fearful mind in between, know that such a person is not awakened. If one can cut off anger, then they will not generate anger in the realm of anger, Because when the law of anger falls away, it is like a ripe fruit falling by itself. Unable to understand the law of ignorance, not truly contemplating the law of ignorance, Such a person dwells with ignorance, and they will enter a place of darkness. An ignorant person has no benefit, because they are deluded by an ignorant mind, Generating a fearful mind in between, know that such a person is not awakened. If one can cut off ignorance, they will not be deluded by the realm of ignorance, When the law of ignorance is broken, it is like sunlight breaking through all darkness. If one can understand these three laws, they will certainly not fall into the evil realms (du lu e qu, bad places). Like cutting off the heart of a Tala tree (duo luo shu, a kind of tree), once it is cut off, it will not grow again. Therefore, one should be detached from the law of greed, the law of anger, and the three laws such as ignorance, When the practitioner's wisdom arises, they can reach the end of suffering. Furthermore, it is asked: What causes extreme greed? The answer is: If someone frequently approaches, cultivates, and creates in the unwholesome root of greed, and does not approach, cultivate, or create in the wholesome root of non-greed. If they approach, cultivate, and create thoughts of desire, causes of desire, and reflections of desire, but cannot cultivate and create thoughts of renunciation, causes of renunciation, and reflections of renunciation. If they diligently practice and create with a mind attached to worldly adornments and enjoyments, but do not diligently cultivate and create non-adornments and non-enjoyments. If they cannot do what should be done in various good deeds, and do not contemplate. --------------------------------------------------------------------------------
Chinese
惟、不修三摩地行，不能守护诸根隐密之门，食不知量，初夜后夜常不睡眠勤行诸恶，不修奢摩他、毗钵舍那，于不如理作意中而乃修作。此等之人，故极贪爱。至谢灭已当复云何？谓作歌舞倡伎戏笑之人，及为女人。设得生天，即生欲界天中。由此因故，其事如是。 又问：何因有极瞋者？答：谓若有人于瞋不善根中近习修作，于无瞋善根中不近习修作，于其瞋想、瞋因、瞋寻而乃近习亦复修作，于不瞋想、不瞋因、不瞋寻不能修作。于非处起瞋勤行修作，于慈心三摩地不能修作。于杀害事勤行修作，于不杀害事不能修作。于彼诸根隐密之门不能守护，食不知量，初夜后夜常不睡眠勤行诸恶，不修奢摩他、毗钵舍那，于不如理作意中而乃修作。此等之人，故极瞋恚。至谢灭已，当复云何？谓作蝎蜂、三目虫、百足虫等。由此因故，其事如是。 又问：何因有极痴者？答：谓若有人于痴不善根中近习修作，于无痴善根中不近习修作。于其害想、害因、害寻而乃近习亦复修作，于不害想、不害因、不害寻不能修作。于诸见中而常修作，及于怪异不祥等事亦复修作。由是缘故，而不能于缘生法门内心伺察，不能于五取蕴中谛观生灭无常之行，所谓此法是色所成、是色所集、从色所灭。如是受想行识所成，是识 现代汉语译本：如果有人不修习三摩地（Samadhi，禅定）之行，不能守护诸根（感官）的隐秘之门，饮食不知节制，经常在初夜和后夜不睡觉，勤奋地做各种恶事，不修习奢摩他（Samatha，止）和毗钵舍那（Vipassanā，观），反而专注于不如理作意（ayoniso manasikara，不如理的思维方式）。这样的人，就会极其贪爱。当他们死后，会怎么样呢？他们会转世成为歌舞艺人、倡伎或喜欢戏笑的人，或者成为女人。即使能够升天，也只能生在欲界天中。这就是导致这种结果的原因。 又问：什么原因导致人变得极其嗔怒？答：如果有人经常练习和培养嗔怒这种不善的根源，而不练习和培养无嗔这种善良的根源；经常练习和培养嗔怒的想法、嗔怒的原因和嗔怒的寻思，而不练习和培养不嗔怒的想法、不嗔怒的原因和不嗔怒的寻思；在不应该生气的地方生气，并且勤奋地这样做；不修习慈心三摩地；勤奋地做杀害的事情，而不做不杀害的事情；不能守护诸根的隐秘之门，饮食不知节制，经常在初夜和后夜不睡觉，勤奋地做各种恶事，不修习奢摩他和毗钵舍那，反而专注于不如理作意。这样的人，就会极其嗔怒。当他们死后，会怎么样呢？他们会转世成为蝎子、蜜蜂、三目虫、蜈蚣等。这就是导致这种结果的原因。 又问：什么原因导致人变得极其愚痴？答：如果有人经常练习和培养愚痴这种不善的根源，而不练习和培养无痴这种善良的根源；经常练习和培养有害的想法、有害的原因和有害的寻思，而不练习和培养无害的想法、无害的原因和无害的寻思；经常修习各种邪见，以及怪异不祥的事情。因为这个原因，他们不能内心深入地观察缘起法门（dependent origination），不能在五取蕴（five aggregates of clinging）中如实地观察生灭无常的现象，也就是不能认识到这个法是由色（rupa，色蕴）所组成、由色所聚集、从色所灭。同样，受（vedana，受蕴）、想（sanna，想蕴）、行（sankhara，行蕴）、识（vijnana，识蕴）也是如此。
English
English version: Furthermore, if one does not cultivate the practice of Samadhi (concentration), is unable to guard the hidden doors of the senses, does not know moderation in eating, frequently does not sleep during the early and late parts of the night, diligently engages in all kinds of evil deeds, does not cultivate Samatha (tranquility) and Vipassanā (insight), but instead focuses on irrational thinking (ayoniso manasikara). Such individuals are extremely greedy. What will happen to them after death? They will be reborn as singers, dancers, entertainers, or those who enjoy joking, or as women. Even if they are able to be reborn in the heavens, they will only be born in the desire realm heavens. This is the cause of such an outcome. Furthermore, it is asked: What causes one to become extremely angry? The answer is: If one frequently practices and cultivates anger, which is an unwholesome root, and does not practice and cultivate non-anger, which is a wholesome root; if one frequently practices and cultivates angry thoughts, the causes of anger, and angry deliberations, and does not practice and cultivate non-angry thoughts, the causes of non-anger, and non-angry deliberations; if one becomes angry in inappropriate situations and diligently engages in this; if one does not cultivate loving-kindness Samadhi; if one diligently engages in killing and does not engage in non-killing; if one is unable to guard the hidden doors of the senses, does not know moderation in eating, frequently does not sleep during the early and late parts of the night, diligently engages in all kinds of evil deeds, does not cultivate Samatha and Vipassanā, but instead focuses on irrational thinking. Such individuals are extremely wrathful. What will happen to them after death? They will be reborn as scorpions, bees, three-eyed insects, centipedes, and so on. This is the cause of such an outcome. Furthermore, it is asked: What causes one to become extremely ignorant? The answer is: If one frequently practices and cultivates ignorance, which is an unwholesome root, and does not practice and cultivate non-ignorance, which is a wholesome root; if one frequently practices and cultivates harmful thoughts, the causes of harm, and harmful deliberations, and does not practice and cultivate non-harmful thoughts, the causes of non-harm, and non-harmful deliberations; if one constantly cultivates various wrong views, as well as strange and inauspicious things. Because of this reason, they are unable to deeply contemplate the doctrine of dependent origination, and are unable to truly observe the impermanent nature of arising and ceasing within the five aggregates of clinging (five skandhas), that is, they cannot recognize that this dharma is composed of form (rupa), is gathered from form, and ceases from form. Likewise, feeling (vedana), perception (sanna), mental formations (sankhara), and consciousness (vijnana) are also like this. --------------------------------------------------------------------------------