English
English version: If past actions can still create karma and one can still experience the results of that karma, then it should not be said that one only observes the present. To say one only observes the present is unreasonable. If it is said that one does not observe the past, future, or present, then one cannot have already observed, be observing, or will observe the painful results in future lives from the unwholesome root of greed. If one cannot observe, then one cannot have already become disgusted, be becoming disgusted, or will become disgusted. If one cannot become disgusted, then one cannot have already become detached, be becoming detached, or will become detached. If one cannot become detached, then one cannot have already become liberated, be becoming liberated, or will become liberated. If one cannot become liberated, then one cannot have already attained Parinirvana (complete Nirvana), be attaining Parinirvana, or will attain Parinirvana. Just as with the unwholesome root of greed, so it is with the unwholesome roots of hatred and delusion. Evil actions of body and speech are unwholesome, but are not fetters (Samyoojana), bonds (Bandhana), latent tendencies (Anusaya), secondary defilements (Upakilesa), or entanglements (Paryavasthana). They are to be abandoned, relinquished, and cut off through thorough understanding, and they can cause painful results in future lives. Evil actions of mind are unwholesome, and are fetters, bonds, latent tendencies, secondary defilements, and entanglements. They are to be abandoned, relinquished, and cut off through thorough understanding, and they can cause painful results in future lives. Thoughts of desire, thoughts of hatred, and thoughts of harm are unwholesome, but are not fetters, bonds, latent tendencies, secondary defilements, or entanglements. They are to be abandoned, relinquished, and cut off through thorough understanding, and they can cause painful results in future lives. Initial applications of mind towards desire, hatred, and harm are unwholesome, but are not fetters, bonds, or latent tendencies. They are secondary defilements, but not entanglements. They are to be abandoned, relinquished, and cut off through thorough understanding, and they can cause painful results in future lives. The realms of desire and hatred are unwholesome, and are fetters, bonds, latent tendencies, secondary defilements, and entanglements. They are to be abandoned, relinquished, and cut off through thorough understanding, and they can cause painful results in future lives. The realm of harm is unwholesome, but is not a fetter, bond, or latent tendency. It is a secondary defilement, but not an entanglement. It is to be abandoned, relinquished, and cut off through thorough understanding, and it can cause painful results in future lives. The outflows of desire and ignorance are unwholesome, and are fetters, bonds, latent tendencies, secondary defilements, and entanglements. They are to be abandoned, relinquished, and cut off through thorough understanding, and they can cause painful results in future lives. The outflow of becoming is not unwholesome. --------------------------------------------------------------------------------
Chinese
，是结、缚、随眠、随烦恼、缠，所弃、所舍、所断遍知，非于后世感苦异熟。贪火、瞋火、痴火及欲爱是不善，结、缚、随眠、随烦恼、缠，所弃、所舍、所断遍知，能于后世感苦异熟。色爱、无色爱非不善，是结、缚、随眠、随烦恼、缠，所弃、所舍、所断遍知，非于后世感苦异熟。贪所有、瞋所有、痴所有、贪垢、瞋垢、痴垢、贪缚、瞋缚、痴缚是不善，结、缚、随眠、随烦恼、缠，所弃，所舍，所断遍知，能于后世感苦异熟。 识身足论目乾连蕴第一中第二嗢拖南颂 瀑扼取系盖， 下上栽拘碍， 见爱与随眠， 邪支结业道。 沙门目连作如是说：过去未来无，现在无为有。应问彼言：汝然此不？谓契经中世尊善语善词善说四种瀑流：欲瀑流、有瀑流、见瀑流、无明瀑流。彼答言：尔。复问彼言：汝然此不？谓有能于欲瀑流已观、今观、当观是不善？彼答言：尔。为何所观？过去耶、未来耶、现在耶？若言观过去，应说有过去，不应无过去；言过去无，不应道理。若言观未来，应说有未来，不应无未来；言未来无，不应道理。若言观现在，应说有一补特伽罗，非前非后二心和合，一是所观、一是能观，此不应理。若不说一补特伽罗，非前非后二心和合，一是所观、一是能观，则不应 现代汉语译本：是结（Kleshas，烦恼）、缚（Bandhana，束缚）、随眠（Anusaya，潜在的烦恼）、随烦恼（Upakleshas，次要的烦恼）、缠（Paryavasthana，缠缚），这些都是应当被舍弃、应当被断除、应当被完全理解的，但它们不会在后世带来痛苦的异熟果报。贪火、瞋火、痴火以及对欲望的爱是不善的，是结、缚、随眠、随烦恼、缠，这些都是应当被舍弃、应当被断除、应当被完全理解的，并且能够在后世带来痛苦的异熟果报。对色界（Rupa-dhatu）的爱、对无色界（Arupa-dhatu）的爱并非不善，是结、缚、随眠、随烦恼、缠，这些都是应当被舍弃、应当被断除、应当被完全理解的，但它们不会在后世带来痛苦的异熟果报。贪所有、瞋所有、痴所有、贪垢、瞋垢、痴垢、贪缚、瞋缚、痴缚是不善的，是结、缚、随眠、随烦恼、缠，这些都是应当被舍弃、应当被断除、应当被完全理解的，并且能够在后世带来痛苦的异熟果报。 《识身足论》目乾连蕴第一中第二嗢拖南颂： 瀑流、扼、取、系、盖，下、上、栽、拘、碍，见、爱与随眠，邪支、结、业道。 沙门（Sramana，修行者）目连（Maudgalyayana）这样说：过去未来没有，现在无为有。应该问他：‘你认可这个说法吗？’因为在契经（Sutra，佛经）中，世尊（Bhagavan，佛陀）善妙地讲述了四种瀑流：欲瀑流（Kama-ogha，对欲望的洪流）、有瀑流（Bhava-ogha，对存在的洪流）、见瀑流（Dristi-ogha，对见解的洪流）、无明瀑流（Avidya-ogha，对无明的洪流）。他回答说：‘认可。’再问他：‘你认可这个说法吗？’就是说，有人能够对欲瀑流已经观察、正在观察、将要观察，这是不善的吗？他回答说：‘认可。’那么他观察的是什么呢？是过去吗？是未来吗？是现在吗？如果他说观察过去，就应该说有过去，不应该说没有过去；说过去没有，是不合道理的。如果他说观察未来，就应该说有未来，不应该说没有未来；说未来没有，是不合道理的。如果他说观察现在，就应该说有一个补特伽罗（Pudgala，个体），不是前一个心，也不是后一个心，两个心和合在一起，一个是所观察的，一个是能观察的，这不合道理。如果不是说一个补特伽罗，不是前一个心，也不是后一个心，两个心和合在一起，一个是所观察的，一个是能观察的，那么就不应该...
English
English version: These are Kleshas (defilements), Bandhana (bonds), Anusaya (latent tendencies), Upakleshas (secondary defilements), and Paryavasthana (obsessions), which should be abandoned, relinquished, and fully understood, but they do not cause painful Vipaka (result) in the afterlife. Craving-fire, hatred-fire, delusion-fire, and attachment to desire are unwholesome; they are Kleshas, Bandhana, Anusaya, Upakleshas, and Paryavasthana, which should be abandoned, relinquished, and fully understood, and they can cause painful Vipaka in the afterlife. Attachment to the Rupa-dhatu (realm of form) and attachment to the Arupa-dhatu (formless realm) are not unwholesome; they are Kleshas, Bandhana, Anusaya, Upakleshas, and Paryavasthana, which should be abandoned, relinquished, and fully understood, but they do not cause painful Vipaka in the afterlife. Possessions of craving, possessions of hatred, possessions of delusion, defilements of craving, defilements of hatred, defilements of delusion, bonds of craving, bonds of hatred, bonds of delusion are unwholesome; they are Kleshas, Bandhana, Anusaya, Upakleshas, and Paryavasthana, which should be abandoned, relinquished, and fully understood, and they can cause painful Vipaka in the afterlife. The second Udanasong in the first Skandha of Maudgalyayana in the Vijnanakaya-pada-sastra: Torrents, restraint, grasping, ties, coverings, below, above, planting, hindrance, obstruction, views, craving and latent tendencies, wrong branches, fetters, path of karma. The Sramana (ascetic) Maudgalyayana said thus: 'The past and future do not exist; the present and the unconditioned exist.' One should ask him: 'Do you affirm this?' Because in the Sutra (scripture), the Bhagavan (Buddha) has well spoken of four kinds of torrents: the Kama-ogha (torrent of desire), the Bhava-ogha (torrent of becoming), the Dristi-ogha (torrent of views), and the Avidya-ogha (torrent of ignorance). He answers: 'I affirm it.' Ask him again: 'Do you affirm this?' That someone is able to observe, is observing, or will observe the torrent of desire, is this unwholesome?' He answers: 'I affirm it.' What is he observing? Is it the past? Is it the future? Is it the present? If he says he is observing the past, one should say that the past exists, one should not say that the past does not exist; saying that the past does not exist is unreasonable. If he says he is observing the future, one should say that the future exists, one should not say that the future does not exist; saying that the future does not exist is unreasonable. If he says he is observing the present, one should say that there is a Pudgala (individual), not the previous mind, nor the subsequent mind, two minds combined together, one is the observed, one is the observer, this is unreasonable. If it is not said that one Pudgala, not the previous mind, nor the subsequent mind, two minds combined together, one is the observed, one is the observer, then it should not... --------------------------------------------------------------------------------
Chinese
说观于现在；言观现在，不应道理。若言不观过去、未来、现在，则无能于欲瀑流已观、今观、当观是不善。若无能观，则无能已厌、今厌、当厌。若无能厌，则无能已离染、今离染、当离染。若无能离染，则无能已解脱、今解脱、当解脱。若无能解脱、则无能已般涅槃、今般涅槃、当般涅槃。如不善，如是结、缚、随眠、随烦恼、缠，所弃、所舍、所断遍知亦尔。复问彼言：汝然此不？谓有能于欲瀑流已观、今观、当观，后世感苦异熟。彼答言：尔。为何所观？过去耶、未来耶、现在耶？若言观过去，应说有过去，不应无过去；言过去无，不应道理。若言观未来，应说有未来，不应无未来；言未来无，不应道理。若言观现在，应说有一补特伽罗，非前非后亦能造业亦即领受此业异熟，此不应理。若不说一补特伽罗，非前非后亦能造业亦即领受此业异熟，则不应说观于现在；言观现在，不应道理。若言不观过去、未来、现在，则无能于欲瀑流已观、今观、当观后世感苦异熟。若无能观，则无能已厌、今厌、当厌。若无能厌，则无能已离染、今离染、当离染。若无能离染，则无能已解脱、今解脱、当解脱。若无能解脱，则无能已般涅槃、今般涅槃、当般涅槃。如欲瀑流，如是见瀑流、无明瀑流亦尔。有瀑流非不善，是结 现代汉语译本： 如果说观察现在，言说观察现在，这不合道理。如果说不观察过去、未来、现在，那么就没有能力对于欲瀑流（Kāma-ogha，欲望之流）已经观察、现在观察、将来观察，这是不善的。如果没有能力观察，那么就没有能力已经厌离、现在厌离、将来厌离。如果没有能力厌离，那么就没有能力已经离染、现在离染、将来离染。如果没有能力离染，那么就没有能力已经解脱、现在解脱、将来解脱。如果没有能力解脱，那么就没有能力已经般涅槃（Parinirvana，完全的涅槃）、现在般涅槃、将来般涅槃。如同不善，如同结（Samyoojana，束缚）、缚（Bandhana，捆绑）、随眠（Anusaya，潜在的烦恼）、随烦恼（Upakilesa，次要的烦恼）、缠（Paryavasthana，缠绕），所弃、所舍、所断遍知也是这样。 又问他们说：‘你们认可这个吗？’就是说有能力对于欲瀑流已经观察、现在观察、将来观察，在后世感受痛苦的异熟果报。他们回答说：‘是的。’那么观察的是什么呢？过去吗？未来吗？现在吗？如果说观察过去，应该说有过去，不应该说没有过去；说过去没有，这不合道理。如果说观察未来，应该说有未来，不应该说没有未来；说未来没有，这不合道理。如果说观察现在，应该说有一个补特伽罗（Pudgala，人），非前非后也能造业，也立即领受这业的异熟果报，这不合道理。如果不是说一个补特伽罗，非前非后也能造业，也立即领受这业的异熟果报，那么就不应该说观察现在；说观察现在，这不合道理。如果说不观察过去、未来、现在，那么就没有能力对于欲瀑流已经观察、现在观察、将来观察后世感受痛苦的异熟果报。如果没有能力观察，那么就没有能力已经厌离、现在厌离、将来厌离。如果没有能力厌离，那么就没有能力已经离染、现在离染、将来离染。如果没有能力离染，那么就没有能力已经解脱、现在解脱、将来解脱。如果没有能力解脱，那么就没有能力已经般涅槃、现在般涅槃、将来般涅槃。如同欲瀑流，如同见瀑流（Ditthi-ogha，错误的见解之流）、无明瀑流（Avijja-ogha，无明之流）也是这样。有瀑流不是不善的，是结（Samyoojana，束缚）。