English
English version: Reason. If you now say that the Blessed One's (Lord Buddha) good words, good phrases, and good teachings in the Sutras (Sutra) were spoken to the fisherman-turned-monk Sati Bhiksu (Sati Bhiksu, a fisherman-turned-monk), saying: 'Bhikshus (Bhiksu, monk)! Consciousness (consciousness) arises from such and such causes and conditions, and once consciousness arises, it falls into those categories. Consciousness arises from the eye and form (form), and once consciousness arises, it falls into the category of eye-consciousness (eye-consciousness). Consciousness arises from the ear, nose, tongue, body, mind, and dharma (dharma), and once consciousness arises, it falls into the category of mind-consciousness (mind-consciousness).' Then it should not be said that a mind without an object (mind without object) certainly exists; saying that a mind without an object certainly exists is unreasonable. The Shramana Maudgalyayana (Maudgalyayana, one of the Buddha's chief disciples) says this: the past and future do not exist, but the present and the unconditioned dharma (unconditioned dharma) exist. He should be asked: 'Do you agree with this statement?' If he has a sense of shame, protection against evil deeds, loves learning, lives in a good place for a long time, and has attained the four dhyanas (four dhyanas, meditative states) of the world. He answers: 'I agree.' When this Ayushman (Ayushman, venerable one) is about to die, some fellow practitioners with supernatural powers come to ask him: 'Ayushman (Ayushman)! Please remember the state you have attained.' He says: 'Ayushman (Ayushman)! I have now attained the four dhyanas (four dhyanas) of the world.' He should be asked: 'What enlightenment does this Ayushman (Ayushman) remember, is it the past, the future, or the present?' If he says he remembers the past, it should be said that the past exists, and it should not be said that the past does not exist; saying that the past does not exist is unreasonable. If he says he remembers the future, it should be said that the future exists, and it should not be said that the future does not exist; saying that the future does not exist is unreasonable. If he says he remembers the present, it should be said that there is a Pudgala (Pudgala, person), not the previous mind nor the subsequent mind, two minds combined together, one is what is remembered, and the other is what can be remembered, and different languages should be spoken in meditation, which is unreasonable. If it is not said that a Pudgala (Pudgala), not the previous mind nor the subsequent mind, two minds combined together, one is what is remembered, and the other is what can be remembered, and different languages are not spoken in meditation, then it should not be said that what is remembered is the present; saying that what is remembered is the present is unreasonable. If he says he does not remember the past, future, or present, then it is empty and without superior human qualities (superior human qualities), but he claims to have them, he should be condemned. The Shramana Maudgalyayana (Maudgalyayana) says this: the past and future do not exist, but the present and the unconditioned dharma (unconditioned dharma) exist. He should be asked: 'Do you agree with this statement?' So-called Sutra --------------------------------------------------------------------------------
Chinese
经中世尊善语善词善说，有五种根，所谓信根、精进根、念根、定根、慧根。苾刍！若有于此五根，由上品故、由猛利故、由调善故、由圆满故，成阿罗汉俱分解脱。自斯已降，转微转钝，成慧解脱。自斯已降，转微转钝，成于身证。自斯已降，转微转钝，成于见得。自斯已降，转微转钝，成信解脱。自斯已降，转微转钝，成随法行。自斯已降，转微转钝，成随信行。苾刍！如是根波罗蜜多为缘，果波罗蜜多施设可知。果波罗蜜多为缘，补特伽罗波罗蜜多施设可知。如是五根无有唐捐。苾刍！若有于此五根一切皆无，我说彼住外异生品。彼答言：尔。具寿！有学现起缠心，尔时此五根当言在何世？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，非前非后二心和合，一者学心、二者缠心，此不应理。若言无一补特伽罗，非前非后二心和合，一者学心、二者缠心，则不应言在于现在；言在现在，不应道理。若言不在过去、未来、现在，是则有学现起缠心，应言是外、应言异生、应言住在外异生品。 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 现代汉语译本： 经中，世尊以善妙的言语、词句和说法开示，有五种根，即信根（对佛法的信心）、精进根（努力修行）、念根（保持正念）、定根（禅定力）、慧根（智慧）。 比丘们！如果有人具备这五种根，并且由于上品、猛利、调善、圆满的缘故，成就阿罗汉俱分解脱（证得阿罗汉果，烦恼彻底解脱）。从这之后，逐渐减弱，变得微弱迟钝，成就慧解脱（依靠智慧而解脱）。从这之后，逐渐减弱，变得微弱迟钝，成就身证（通过亲身体验而证悟）。从这之后，逐渐减弱，变得微弱迟钝，成就见得（通过正确的见解而证悟）。从这之后，逐渐减弱，变得微弱迟钝，成就信解脱（依靠信心而解脱）。从这之后，逐渐减弱，变得微弱迟钝，成就随法行（跟随佛法而修行）。从这之后，逐渐减弱，变得微弱迟钝，成就随信行（跟随信心而修行）。 比丘们！像这样，根的圆满（根波罗蜜多）为因缘，可以推知果的圆满（果波罗蜜多）的施设。果的圆满为因缘，可以推知补特伽罗（人）的圆满（补特伽罗波罗蜜多）的施设。像这样，五根不会徒劳无功。 比丘们！如果有人完全不具备这五种根，我就说他住在外道凡夫的行列中。 有人回答说：‘是的，具寿！有学之人（正在学习佛法的人）生起烦恼缠缚的心时，这五根应当说存在于哪个时期呢？是过去吗？是未来吗？是现在吗？’ 如果说是过去，就应该说有过去，不应该说没有过去；说过去没有，不合道理。 如果说是未来，就应该说有未来，不应该说没有未来；说未来没有，不合道理。 如果说是现在，就应该说有一个人，在前后两个心念和合的状态下，一个是学习佛法的心，一个是烦恼缠缚的心，这不合道理。 如果说没有一个人，在前后两个心念和合的状态下，一个是学习佛法的心，一个是烦恼缠缚的心，那么就不应该说存在于现在；说存在于现在，不合道理。 如果说不在过去、未来、现在，那么有学之人（正在学习佛法的人）生起烦恼缠缚的心时，就应该说是外道，应该说是异生，应该说是住在外道凡夫的行列中。 沙门目连（一位比丘的名字）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？在契经中（佛经中）
English
English version: In the sutra, the World Honored One, with auspicious words, phrases, and teachings, expounded that there are five roots, namely the root of faith (śraddhā-indriya, faith in the Buddha's teachings), the root of vigor (vīrya-indriya, diligent practice), the root of mindfulness (smṛti-indriya, maintaining awareness), the root of concentration (samādhi-indriya, meditative stability), and the root of wisdom (prajñā-indriya, insight). Monks! If someone possesses these five roots, and due to their superior quality, intensity, well-cultivated nature, and completeness, they attain Arhat-ubhaya-bhāga-vimukti (arahantship with liberation in both aspects, complete liberation from defilements). Descending from this, gradually weakening and becoming duller, they attain prajñā-vimukti (liberation through wisdom). Descending from this, gradually weakening and becoming duller, they attain kāya-sākṣin (attainment through bodily experience). Descending from this, gradually weakening and becoming duller, they attain dṛṣṭi-prāpta (attainment through right view). Descending from this, gradually weakening and becoming duller, they attain śraddhā-vimukti (liberation through faith). Descending from this, gradually weakening and becoming duller, they attain dharmānusārin (one who follows the Dharma). Descending from this, gradually weakening and becoming duller, they attain śraddhānusārin (one who follows faith). Monks! In this way, the perfection of the roots (indriya-pāramitā) being the cause, the establishment of the perfection of the fruit (phala-pāramitā) can be known. The perfection of the fruit being the cause, the establishment of the perfection of the individual (pudgala-pāramitā) can be known. Thus, these five roots are not in vain. Monks! If someone completely lacks these five roots, I say that they dwell in the category of external non-Buddhists. Someone replied: 'Yes, venerable sir! When a learner (śaikṣa, someone still learning the Dharma) experiences a mind afflicted by defilements (paryavasthita-citta), in which period should these five roots be said to exist? In the past? In the future? Or in the present?' If it is said to be in the past, it should be said that there is a past, and it should not be said that there is no past; saying that there is no past is not reasonable. If it is said to be in the future, it should be said that there is a future, and it should not be said that there is no future; saying that there is no future is not reasonable. If it is said to be in the present, it should be said that there is one individual, in whom two minds, neither preceding nor following, are combined: one is the mind of learning the Dharma, and the other is the mind afflicted by defilements, which is not reasonable. If it is said that there is no one individual, in whom two minds, neither preceding nor following, are combined: one is the mind of learning the Dharma, and the other is the mind afflicted by defilements, then it should not be said to exist in the present; saying that it exists in the present is not reasonable. If it is said that it is not in the past, future, or present, then when a learner (śaikṣa, someone still learning the Dharma) experiences a mind afflicted by defilements (paryavasthita-citta), it should be said that they are an outsider, it should be said that they are a different kind of being, it should be said that they dwell in the category of external non-Buddhists. Śramaṇa Maudgalyāyana (a monk's name) said thus: The past and future do not exist, the present unconditioned exists. One should ask him: Do you affirm this? In the sutras (the Buddhist scriptures) --------------------------------------------------------------------------------
Chinese
世尊善语善词善说，为具寿无灭于大士寻思中说，少欲是法、大欲非法。彼答言：尔。具寿！少欲是何法？是心所有法，与心相应。具寿！若阿罗汉身在欲界现入灭定，如是少欲当言在何世？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，即不应说现入灭定；言现入灭定，不应道理。若言不在过去、未来、现在，是则阿罗汉身在欲界现入灭定，应无少欲。 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，为具寿罗怙罗说，罗怙罗！若有正知而说妄语，无羞无惭无有恶作，我说彼无恶业不造。彼答言：尔。具寿！羞惭是何法？是心所有法与心相应。具寿！若阿罗汉身在欲界现入灭定，羞惭当在何世？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，则不应说现入灭定；言现入灭定，不应道理。若言不在过去、未来、现在，是则阿罗汉身在欲界现入灭定，应无羞惭。 说一切有部识身足论卷第一 大正藏第 26 册 No 现代汉语译本 世尊以善妙的言语、词句和说法，为具寿无灭（Ajita）在大士的寻思中阐述，少欲是正法，大欲不是正法。无灭回答说：‘是的。’ 具寿！什么是少欲这种法？是属于心的所有法，与心相应。具寿！如果阿罗汉身处欲界，现在进入灭尽定，那么这种少欲应当说存在于哪个时期？过去、未来还是现在？如果说是过去，就应该说有过去，不应该说没有过去；说过去没有，不合道理。如果说是未来，就应该说有未来，不应该说没有未来；说未来没有，不合道理。如果说是现在，就不应该说现在进入灭尽定；说现在进入灭尽定，不合道理。如果说不在过去、未来、现在，那么阿罗汉身处欲界，现在进入灭尽定，就应该没有少欲。 沙门目连（Maudgalyayana）这样说：过去未来没有，现在无为才有。应该问他：你认可这个说法吗？因为契经中，世尊以善妙的言语、词句和说法，为具寿罗怙罗（Rahula）说，罗怙罗！如果有人明知故犯，说虚妄之语，没有羞耻和惭愧，也没有后悔，我说这个人没有恶业不造。罗怙罗回答说：‘是的。’ 具寿！什么是羞惭这种法？是属于心的所有法，与心相应。具寿！如果阿罗汉身处欲界，现在进入灭尽定，羞惭应当存在于哪个时期？过去、未来还是现在？如果说是过去，就应该说有过去，不应该说没有过去；说过去没有，不合道理。如果说是未来，就应该说有未来，不应该说没有未来；说未来没有，不合道理。如果说是现在，就不应该说现在进入灭尽定；说现在进入灭尽定，不合道理。如果说不在过去、未来、现在，那么阿罗汉身处欲界，现在进入灭尽定，就应该没有羞惭。 《说一切有部识身足论》卷第一 《大正藏》第26册 No.