English
English version: To say one observes the present; to speak of observing the present, is not reasonable. If one says one does not observe the past, future, or present, then there is no ability to have already observed, now observe, or will observe the flood of desire (Kāma-ogha), which is unwholesome. If there is no ability to observe, then there is no ability to have already become disgusted, now become disgusted, or will become disgusted. If there is no ability to become disgusted, then there is no ability to have already become detached, now become detached, or will become detached. If there is no ability to become detached, then there is no ability to have already become liberated, now become liberated, or will become liberated. If there is no ability to become liberated, then there is no ability to have already attained Parinirvana (Parinirvana, complete Nirvana), now attain Parinirvana, or will attain Parinirvana. Just as with unwholesome things, so too with fetters (Samyoojana), bonds (Bandhana), latent tendencies (Anusaya), secondary defilements (Upakilesa), entanglements (Paryavasthana), what is abandoned, what is relinquished, what is severed through full knowledge. Again, they are asked: 'Do you affirm this?' That is, there is the ability to have already observed, now observe, or will observe the flood of desire, experiencing the painful result in a future life. They answer: 'Yes.' What is being observed? The past? The future? Or the present? If one says one observes the past, one should say there is a past, one should not say there is no past; to say there is no past is not reasonable. If one says one observes the future, one should say there is a future, one should not say there is no future; to say there is no future is not reasonable. If one says one observes the present, one should say there is a person (Pudgala), neither prior nor subsequent, who can both create karma and immediately experience the result of this karma, which is not reasonable. If one does not say there is a person, neither prior nor subsequent, who can both create karma and immediately experience the result of this karma, then one should not say one observes the present; to say one observes the present is not reasonable. If one says one does not observe the past, future, or present, then there is no ability to have already observed, now observe, or will observe the flood of desire, experiencing the painful result in a future life. If there is no ability to observe, then there is no ability to have already become disgusted, now become disgusted, or will become disgusted. If there is no ability to become disgusted, then there is no ability to have already become detached, now become detached, or will become detached. If there is no ability to become detached, then there is no ability to have already become liberated, now become liberated, or will become liberated. If there is no ability to become liberated, then there is no ability to have already attained Parinirvana, now attain Parinirvana, or will attain Parinirvana. Just as with the flood of desire, so too with the flood of views (Ditthi-ogha), and the flood of ignorance (Avijja-ogha). There are floods that are not unwholesome, they are fetters (Samyoojana). --------------------------------------------------------------------------------
Chinese
、缚、随眠、随烦恼、缠，所弃、所舍、所断遍知，非于后世感苦异熟。如瀑流，扼亦尔。于诸取中，欲取、见取、戒禁取是不善，结、缚、随眠、随烦恼、缠，所弃、所舍、所断遍知，能于后世感苦异熟。我语取非不善，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。诸系是不善，结、缚、随眠、随烦恼、缠，所弃、所舍、所断遍知，能于后世感苦异熟。于诸盖中，贪欲盖、瞋恚盖、疑盖是不善，结、缚、随眠、随烦恼、缠，所弃、所舍、所断遍知，能于后世感苦异熟。惛沉睡眠盖、掉举恶作盖是不善，非结、非缚、非随眠，是随烦恼、缠，所弃、所舍、所断遍知，能于后世感苦异熟。下分结中萨迦耶见非不善，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。余下分结是不善，结、缚、随眠、随烦恼、缠，所弃、所舍、所断遍知，能于后世感苦异熟。上分结中掉举结非不善，非结、非缚、非随眠，是随烦恼、缠，所弃、所舍、所断遍知，非于后世感苦异熟。余上分结非不善，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。五心根栽、五心拘碍是不善，结、缚、随眠、随烦恼、缠，所弃、所舍、所断遍知，能于后世感苦异熟。于诸 见中萨迦耶见、边执见非不善，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。邪见、见取、戒禁取是不善，结、缚、随眠、随烦恼、缠，所弃、所舍、所断遍知，能于后世感苦异熟。诸身爱是不善，结、缚、随眠、随烦恼、缠，所弃、所舍、所断遍知，能于后世感苦异熟。诸随眠中有贪随眠非不善，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。所余随眠是不善，结、缚、随眠、随烦恼、缠，所弃、所舍、所断遍知，能于后世感苦异熟。诸邪支中邪见是不善，结、缚、随眠、随烦恼、缠，所弃、所舍、所断遍知，能于后世感苦异熟。邪语、邪业、邪命是不善，非结、非缚、非随眠、非随烦恼、非缠，是所弃、所舍、所断遍知，能于后世感苦异熟。所余邪支是不善，非结、非缚、非随眠，是随烦恼，非缠，是所弃、所舍、所断遍知，能于后世感苦异熟。于诸结中，嫉结、悭结是不善，结、缚，非随眠，是随烦恼、缠，所弃、所舍、所断遍知，能于后世感苦异熟。所余诸结是不善，结、缚、随眠、随烦恼、缠，所弃、所舍、所断遍知，能于后世感苦异熟。诸业道中前七业道是不善，非结、非缚、非随眠、非随烦恼、非缠，是所弃、所舍、所断遍知，能于后世感苦 现代汉语译本： 认为自身（萨迦耶见，Sakkāya-ditthi）中存在，以及执着于极端观点（边执见，antaggāhikā-ditthi）并非不善，它们是结（saṃyojana）、缚（bandhana）、随眠（anusaya）、随烦恼（upakkilesa）、缠（pariyuṭṭhāna），应当被舍弃、放下、断除和完全理解，但不会在来世带来痛苦的异熟果报。邪见（micchā-ditthi）、见取（ditthi-parāmāsa）、戒禁取（sīlabbataparāmāsa）是不善的，它们是结、缚、随眠、随烦恼、缠，应当被舍弃、放下、断除和完全理解，并且能在来世带来痛苦的异熟果报。对身体的贪爱是不善的，是结、缚、随眠、随烦恼、缠，应当被舍弃、放下、断除和完全理解，并且能在来世带来痛苦的异熟果报。在所有随眠中，贪随眠并非不善，它是结、缚、随眠、随烦恼、缠，应当被舍弃、放下、断除和完全理解，但不会在来世带来痛苦的异熟果报。其余的随眠是不善的，是结、缚、随眠、随烦恼、缠，应当被舍弃、放下、断除和完全理解，并且能在来世带来痛苦的异熟果报。在所有邪支中，邪见是不善的，是结、缚、随眠、随烦恼、缠，应当被舍弃、放下、断除和完全理解，并且能在来世带来痛苦的异熟果报。邪语（micchā-vācā）、邪业（micchā-kammanta）、邪命（micchā-ājīva）是不善的，但不是结、不是缚、不是随眠、不是随烦恼、不是缠，应当被舍弃、放下、断除和完全理解，并且能在来世带来痛苦的异熟果报。其余的邪支是不善的，不是结、不是缚、不是随眠，是随烦恼，不是缠，应当被舍弃、放下、断除和完全理解，并且能在来世带来痛苦的异熟果报。在所有结中，嫉结（issā-saṃyojana）、悭结（macchariya-saṃyojana）是不善的，是结、缚，不是随眠，是随烦恼、缠，应当被舍弃、放下、断除和完全理解，并且能在来世带来痛苦的异熟果报。其余的结是不善的，是结、缚、随眠、随烦恼、缠，应当被舍弃、放下、断除和完全理解，并且能在来世带来痛苦的异熟果报。在所有业道中，前七种业道是不善的，不是结、不是缚、不是随眠、不是随烦恼、不是缠，应当被舍弃、放下、断除和完全理解，并且能在来世带来痛苦的异熟
English
English version: Regarding the view of self (Sakkāya-ditthi), and clinging to extreme views (antaggāhikā-ditthi), these are not unwholesome. They are fetters (saṃyojana), bonds (bandhana), latent tendencies (anusaya), defilements (upakkilesa), and entanglements (pariyuṭṭhāna), to be abandoned, relinquished, severed, and fully understood, but they do not produce painful results in the future. Wrong view (micchā-ditthi), attachment to views (ditthi-parāmāsa), and attachment to rites and rituals (sīlabbataparāmāsa) are unwholesome. They are fetters, bonds, latent tendencies, defilements, and entanglements, to be abandoned, relinquished, severed, and fully understood, and they can produce painful results in the future. Craving for the body is unwholesome. It is a fetter, bond, latent tendency, defilement, and entanglement, to be abandoned, relinquished, severed, and fully understood, and it can produce painful results in the future. Among all latent tendencies, the latent tendency of greed is not unwholesome. It is a fetter, bond, latent tendency, defilement, and entanglement, to be abandoned, relinquished, severed, and fully understood, but it does not produce painful results in the future. The remaining latent tendencies are unwholesome. They are fetters, bonds, latent tendencies, defilements, and entanglements, to be abandoned, relinquished, severed, and fully understood, and they can produce painful results in the future. Among all wrong factors, wrong view is unwholesome. It is a fetter, bond, latent tendency, defilement, and entanglement, to be abandoned, relinquished, severed, and fully understood, and it can produce painful results in the future. Wrong speech (micchā-vācā), wrong action (micchā-kammanta), and wrong livelihood (micchā-ājīva) are unwholesome, but they are not fetters, not bonds, not latent tendencies, not defilements, and not entanglements. They are to be abandoned, relinquished, severed, and fully understood, and they can produce painful results in the future. The remaining wrong factors are unwholesome, not fetters, not bonds, not latent tendencies, they are defilements, not entanglements. They are to be abandoned, relinquished, severed, and fully understood, and they can produce painful results in the future. Among all fetters, the fetter of envy (issā-saṃyojana) and the fetter of stinginess (macchariya-saṃyojana) are unwholesome. They are fetters, bonds, not latent tendencies, they are defilements and entanglements, to be abandoned, relinquished, severed, and fully understood, and they can produce painful results in the future. The remaining fetters are unwholesome. They are fetters, bonds, latent tendencies, defilements, and entanglements, to be abandoned, relinquished, severed, and fully understood, and they can produce painful results in the future. Among all paths of action, the first seven paths of action are unwholesome, not fetters, not bonds, not latent tendencies, not defilements, and not entanglements. They are to be abandoned, relinquished, severed, and fully understood, and they can produce painful results in the future. --------------------------------------------------------------------------------
Chinese
异熟。后三业道是不善，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三嗢拖南颂 结盖觉支心受意， 调练陀坚最为后。 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，若有内眼结，如实了知我有内眼结。若无内眼结，如实了知我无内眼结。如此眼结未生而生、生已令断、断已当来不复更生亦如实知。彼答言：尔。为何所知？过去耶、未来耶、现在耶？若言知过去，应说有过去，不应无过去；言过去无，不应道理。若言知未来，应说有未来，不应无未来；言未来无，不应道理。若言知现在，应说有一补特伽罗，非前非后二心和合，一是所知、一是能知，此不应理。若言无一补特伽罗，非前非后二心和合，一是所知、一是能知，不应说言知于现在；言知现在，不应道理。若言不知过去、未来、现在，是则经中世尊善语善词善说，若有内眼结，如实了知我有内眼结。若无内眼结，如实了知我无内眼结。如此眼结，未生而生、生已令断、断已当来不复更生亦如实知。如是契经世尊所说，汝便诽谤违越拒逆。若汝诽谤违越拒逆如是世尊所说契经，不应道理。如眼结，如是耳鼻舌身意结亦尔。 现代汉语译本 ‘异熟’（Vipāka）：之后的三个业道是不善的，与‘结’（saṃyojana）、‘缚’（bandhana）、‘随眠’（anuśaya）、‘随烦恼’（upakleśa）、‘缠’（paryavasthāna）相关联，这些被舍弃、被断除、被完全理解的事物，能在来世感生痛苦的异熟果报。 《识身足论》目乾连蕴第一中第三嗢拖南颂： ‘结’、‘盖’、‘觉支’、‘心’、‘受’、‘意’，‘调练’、‘陀’、‘坚’最为后。 沙门目连（Śrāmaṇa Maudgalyāyana）这样说：过去和未来不存在，现在和无为存在。应该问他：‘你认可这个说法吗？’因为在契经（sūtra）中，世尊（Buddha）善语、善词、善说，如果存在内眼结（antaḥ cakṣuḥ saṃyojana），如实了知自己存在内眼结；如果不存在内眼结，如实了知自己不存在内眼结。如此眼结，在未生时生起，生起后被断除，断除后将来不再生起，也如实了知。他回答说：‘是的。’你所知的是什么？是过去、未来还是现在？如果说知道过去，就应该说存在过去，不应该说不存在过去；说过去不存在，不合道理。如果说知道未来，就应该说存在未来，不应该说不存在未来；说未来不存在，不合道理。如果说知道现在，就应该说存在一个‘补特伽罗’（pudgala，人），非前非后两个心识和合，一个是所知，一个是能知，这不合道理。如果说不存在一个‘补特伽罗’，非前非后两个心识和合，一个是所知，一个是能知，就不应该说知道现在；说知道现在，不合道理。如果说不知道过去、未来、现在，那么经中世尊善语、善词、善说，如果存在内眼结，如实了知自己存在内眼结；如果不存在内眼结，如实了知自己不存在内眼结。如此眼结，在未生时生起，生起后被断除，断除后将来不再生起，也如实了知。像这样契经是世尊所说，你却诽谤、违越、拒逆。如果你诽谤、违越、拒逆像这样世尊所说的契经，是不合道理的。’如同眼结，耳鼻舌身意结也是如此。