English
English version ‘Vipāka’ (異熟): The latter three paths of karma are unwholesome, associated with ‘saṃyojana’ (結, fetters), ‘bandhana’ (縛, bonds), ‘anuśaya’ (隨眠, latent tendencies), ‘upakleśa’ (隨煩惱, secondary defilements), and ‘paryavasthāna’ (纏, entanglements). These things that are abandoned, relinquished, cut off, and fully understood can cause painful Vipāka results in future lives. From the third Udanasong in the first Skandha chapter of the Vijñānakāyaśāstra (識身足論) by Maudgalyāyana (目乾連): ‘Fetter’ (結), ‘cover’ (蓋), ‘limb of enlightenment’ (覺支), ‘mind’ (心), ‘feeling’ (受), ‘intention’ (意), ‘taming’ (調練), ‘dha’ (陀), ‘firm’ (堅) are the last. The Śrāmaṇa Maudgalyāyana (沙門目連) said thus: ‘The past and future do not exist; the present and the unconditioned exist.’ One should ask him: ‘Do you agree with this statement?’ Because in the sūtras (契經), the Buddha (世尊) speaks well, uses good words, and explains well. If there is an internal eye-fetter (antaḥ cakṣuḥ saṃyojana), one truly knows that one has an internal eye-fetter; if there is no internal eye-fetter, one truly knows that one does not have an internal eye-fetter. Thus, this eye-fetter, when not yet arisen, arises; having arisen, it is cut off; having been cut off, it will not arise again in the future, one also truly knows. He answers: ‘Yes.’ What do you know? Is it the past, the future, or the present? If you say you know the past, you should say that the past exists; you should not say that the past does not exist; saying that the past does not exist is unreasonable. If you say you know the future, you should say that the future exists; you should not say that the future does not exist; saying that the future does not exist is unreasonable. If you say you know the present, you should say that there exists a ‘pudgala’ (補特伽羅, person), with two minds, neither preceding nor following, one being the known and the other being the knower, which is unreasonable. If you say that there does not exist a ‘pudgala’, with two minds, neither preceding nor following, one being the known and the other being the knower, you should not say that you know the present; saying that you know the present is unreasonable. If you say you do not know the past, future, or present, then in the sūtras, the Buddha speaks well, uses good words, and explains well. If there is an internal eye-fetter, one truly knows that one has an internal eye-fetter; if there is no internal eye-fetter, one truly knows that one does not have an internal eye-fetter. Thus, this eye-fetter, when not yet arisen, arises; having arisen, it is cut off; having been cut off, it will not arise again in the future, one also truly knows. Like this, the sūtras are what the Buddha said, but you slander, violate, and reject them. If you slander, violate, and reject the sūtras spoken by the Buddha in this way, it is unreasonable.’ Just like the eye-fetter, so are the ear, nose, tongue, body, and mind fetters. --------------------------------------------------------------------------------
Chinese
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？于契经中世尊善语善词善说，若有内贪欲盖，如实了知我有内贪欲盖。若无内贪欲盖，如实了知我无内贪欲盖。如此贪欲盖，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，则不应言知于现在；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，若有内贪欲盖，如实了知我有内贪欲盖。若无内贪欲盖，如实了知我无内贪欲盖。如此贪欲盖，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。如贪欲盖，如是瞋恚、惛沈、睡眠、掉举、恶作疑盖亦尔。 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？于契经中世尊善语善词善说，若有内念等觉支，如实了知我有内念等觉 现代汉语译本 沙门 Maudgalyāyana（目连，佛陀十大弟子之一，以神通著称）这样说：‘过去和未来不存在，只有现在的无为法存在。’ 应该这样问他：‘你认可这个说法吗？’ 在契经（佛教经典）中，世尊（佛陀）善于言说，他的话语精妙，他的教导完善。如果内心有贪欲盖（五盖之一，障碍修行的烦恼），就能如实地知道自己内心有贪欲盖；如果内心没有贪欲盖，就能如实地知道自己内心没有贪欲盖。对于贪欲盖，未生而生，生已令断，断已将来不再生起，也能如实地知道。’ 他如果回答说：‘是的，我认可。’ 那么应该问：‘你所知道的是过去、未来还是现在？’ 如果他说知道过去，就应该承认过去存在，不应该说过去不存在；说过去不存在，是不合道理的。如果他说知道未来，就应该承认未来存在，不应该说未来不存在；说未来不存在，是不合道理的。如果他说知道现在，就应该承认有一个补特伽罗（pudgala，人或个体），不是前念也不是后念，而是两个心念和合，一个是所知，一个是能知，这不合道理。如果他说没有一个补特伽罗，不是前念也不是后念，而是两个心念和合，一个是所知，一个是能知，那么就不应该说知道现在；说知道现在，是不合道理的。如果他说不知道过去、未来、现在，那么就与经中世尊善于言说，他的话语精妙，他的教导完善相矛盾：如果内心有贪欲盖，就能如实地知道自己内心有贪欲盖；如果内心没有贪欲盖，就能如实地知道自己内心没有贪欲盖。对于贪欲盖，未生而生，生已令断，断已将来不再生起，也能如实地知道。’ 这样，你就诽谤、违背、拒绝了世尊所说的契经。如果你诽谤、违背、拒绝了世尊所说的契经，是不合道理的。如同贪欲盖一样，嗔恚盖、惛沈睡眠盖、掉举恶作疑盖也是如此。 沙门 Maudgalyāyana（目连，佛陀十大弟子之一，以神通著称）这样说：‘过去和未来不存在，只有现在的无为法存在。’ 应该这样问他：‘你认可这个说法吗？’ 在契经（佛教经典）中，世尊（佛陀）善于言说，他的话语精妙，他的教导完善。如果内心有念等觉支（七觉支之一，菩提的构成要素）
English
English version The Shramana Maudgalyāyana (one of the Buddha's ten principal disciples, known for his supernatural powers) says thus: 'The past and the future do not exist; only the present unconditioned exists.' One should ask him: 'Do you affirm this?' In the Sutras (Buddhist scriptures), the World-Honored One (the Buddha) speaks well, his words are excellent, and his teachings are perfect. If there is an inner desire-covering (one of the five hindrances, afflictions that obstruct practice), one truly knows that one has an inner desire-covering. If there is no inner desire-covering, one truly knows that one has no inner desire-covering. Regarding the desire-covering, one also truly knows that it arises when it has not yet arisen, that it is abandoned once it has arisen, and that it will not arise again in the future.' If he answers: 'Yes, I affirm this,' then one should ask: 'What do you know—the past, the future, or the present?' If he says he knows the past, then one should acknowledge that the past exists, and one should not say that the past does not exist; saying that the past does not exist is unreasonable. If he says he knows the future, then one should acknowledge that the future exists, and one should not say that the future does not exist; saying that the future does not exist is unreasonable. If he says he knows the present, then one should acknowledge that there is a pudgala (person or individual), neither a previous thought nor a subsequent thought, but two thoughts combined, one being the known and the other being the knower, which is unreasonable. If he says there is no pudgala, neither a previous thought nor a subsequent thought, but two thoughts combined, one being the known and the other being the knower, then one should not say that one knows the present; saying that one knows the present is unreasonable. If he says he does not know the past, the future, or the present, then it contradicts the Sutras in which the World-Honored One speaks well, his words are excellent, and his teachings are perfect: If there is an inner desire-covering, one truly knows that one has an inner desire-covering. If there is no inner desire-covering, one truly knows that one has no inner desire-covering. Regarding the desire-covering, one also truly knows that it arises when it has not yet arisen, that it is abandoned once it has arisen, and that it will not arise again in the future.' Thus, you slander, violate, and reject the Sutras spoken by the World-Honored One. If you slander, violate, and reject the Sutras spoken by the World-Honored One, it is unreasonable. Just like the desire-covering, so too are the anger-covering, the dullness-sleep-covering, the restlessness-remorse-doubt-covering. The Shramana Maudgalyāyana (one of the Buddha's ten principal disciples, known for his supernatural powers) says thus: 'The past and the future do not exist; only the present unconditioned exists.' One should ask him: 'Do you affirm this?' In the Sutras (Buddhist scriptures), the World-Honored One (the Buddha) speaks well, his words are excellent, and his teachings are perfect. If there is an inner mindfulness enlightenment factor (one of the seven factors of enlightenment, constituents of Bodhi), --------------------------------------------------------------------------------
Chinese
支。若无内念等觉支，如实了知我无内念等觉支。如此念等觉支，未生令生、生已令住不忘修习圆满、倍复增广智作证亦如实知。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，则不应言知于现在；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，若有内念等觉支，如实了知我有内念等觉支。若无内念等觉支，如实了知我无内念等觉支。如此念等觉支，未生令生、生已令住不忘修习圆满、倍复增广智作证亦如实知。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。如念等觉支，如是择法等觉支、精进等觉支、喜等觉支、轻安等觉支、定等觉支、舍等觉支亦尔。 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，若有贪心，如实了知是有贪心。若离贪心，如实了知是离贪心。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，则不应言知于现在；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，若有贪心，如实了知是有贪心。若离贪心，如实了知是离贪心。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。如有贪心，离贪心如是。有瞋心离瞋心、有痴心离痴心、略心散心、沉心举心、掉动心不掉动心、不寂静心寂静心、不定心定心、不修心修心、不解脱心解脱心，如实了知亦尔。 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，受有二种：一者身受；二者心受。彼答言：尔。具寿！若时领纳身受、心受，尔时当言在何世？过去耶、未来耶、现在耶？若言在过去，应说有过去，不应无过去；言过去无，不应道理。若言在未来，应说有未来，不应无未来；言未来无，不应道理。若言在现在，应说有一补特伽罗，非前非后领纳二受 现代汉语译本： 现在存在吗？如果说知道过去，就应该说有过去，不应该说没有过去；说过去没有，这不合道理。如果说知道未来，就应该说有未来，不应该说没有未来；说未来没有，这不合道理。如果说知道现在，就应该说有一个补特伽罗（Pudgala，意为人我），不是前念也不是后念，两种心念和合，一个是所知，一个是能知，这不合道理。如果说没有一个补特伽罗（Pudgala，意为人我），不是前念也不是后念，两种心念和合，一个是所知，一个是能知，那么就不应该说知道现在；说知道现在，这不合道理。如果说不知道过去、未来、现在，那么就是诽谤违背了世尊在经中所说的善语善词善说，例如，如果有贪心，如实了知是有贪心；如果离贪心，如实了知是离贪心。像这样的契经是世尊所说，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，这不合道理。如有贪心，离贪心是这样。有瞋心离瞋心、有痴心离痴心、略心散心、沉心举心、掉动心不掉动心、不寂静心寂静心、不定心定心、不修心修心、不解脱心解脱心，如实了知也是这样。 沙门目连（Śrāmaṇa Maudgalyāyana）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？契经中世尊善语善词善说，感受有两种：一是身受；二是心受。他回答说：是的，具寿！如果领纳身受、心受的时候，应该说是在哪个时间？过去、未来、现在？如果说在过去，就应该说有过去，不应该说没有过去；说过去没有，这不合道理。如果说在未来，就应该说有未来，不应该说没有未来；说未来没有，这不合道理。如果说在现在，就应该说有一个补特伽罗（Pudgala，意为人我），不是前念也不是后念领纳两种感受。
English
English version: Does the present exist? If you say you know the past, you should say there is a past, and not say there is no past; saying there is no past is unreasonable. If you say you know the future, you should say there is a future, and not say there is no future; saying there is no future is unreasonable. If you say you know the present, you should say there is a Pudgala (person, 'I'), neither a previous thought nor a subsequent thought, two minds combined, one is the known, and one is the knower, this is unreasonable. If you say there is no Pudgala (person, 'I'), neither a previous thought nor a subsequent thought, two minds combined, one is the known, and one is the knower, then you should not say you know the present; saying you know the present is unreasonable. If you say you do not know the past, future, or present, then you are slandering and contradicting the Blessed One's well-spoken words in the sutras, such as, if there is greed, truly knowing there is greed; if there is absence of greed, truly knowing there is absence of greed. Such sutras are spoken by the Blessed One, but you slander, violate, and reject them. If you slander, violate, and reject such sutras spoken by the Blessed One, this is unreasonable. Just as with greed and absence of greed, so it is with hatred and absence of hatred, delusion and absence of delusion, contracted mind and scattered mind, sinking mind and uplifted mind, agitated mind and unagitated mind, unpeaceful mind and peaceful mind, unfixed mind and fixed mind, untrained mind and trained mind, unliberated mind and liberated mind, truly knowing them as they are. Śrāmaṇa Maudgalyāyana says thus: the past and future do not exist, the present unconditioned exists. One should ask him: Do you agree with this? In the sutras, the Blessed One speaks well, with good words, saying that there are two kinds of feeling: one is bodily feeling; the other is mental feeling. He answers: Yes, Venerable One! When experiencing bodily feeling and mental feeling, in what time should it be said to be? Past, future, or present? If you say in the past, you should say there is a past, and not say there is no past; saying there is no past is unreasonable. If you say in the future, you should say there is a future, and not say there is no future; saying there is no future is unreasonable. If you say in the present, you should say there is a Pudgala (person, 'I'), neither a previous thought nor a subsequent thought, experiencing two kinds of feeling. --------------------------------------------------------------------------------