English
English version: Dwelling with reverence, considering it paramount to cultivate merit with a sense of shame. Opposing the proliferation of delusion and criticizing inferior teachings. Through this power, developing a fear of sin. Non-negligence means cultivating all virtuous dharmas, opposing and harming negligence, and guarding the nature of the mind. The mind's capacity is called serenity, opposing dullness and aligning with virtuous dharmas. The mind's firm virtuous nature is called non-harm, through this power, not harming others, and being able to oppose those who take pleasure in harming others. The mind's equanimity is called relinquishment, relinquishing both irrationality and attachment to rationality. Through this power, the mind neither inclines towards nor turns away from reason and unreason, remaining in equanimity, like holding the string of a scale. Joy means taking delight in the cessation realm (Nirvana), upon seeing its merits, causing the mind to rejoice and align with cultivating virtue. Having this joy in the mind, one delights in Nirvana. Being in accordance with this is called joyful intention. Aversion means being averse to the realm of transmigration (Samsara), upon seeing its faults, causing the mind to be disgusted and turn away, aligning with detachment. Having this aversion in the mind, one detests birth and death. Being in accordance with this is called aversive intention. The mind not being clear is called disbelief, which is the opposite of faith as described earlier. The mind not being courageous is called laziness, which is the opposite of diligence as described earlier. Not cultivating virtuous dharmas is called negligence, opposing the non-negligence described earlier, which means not being able to guard the mind. These three, disbelief and so on, are not established as latent tendencies (anusaya) or entanglements (paryavasthana), because their faults are light and easily removed. There are three roots of goodness: first, non-greed, which opposes greed; second, non-hatred, which opposes hatred; and third, non-delusion, which opposes delusion, which is the wisdom described earlier as its nature. These three dharmas are the nature of goodness and can also serve as roots to generate other virtuous dharmas, hence they are called roots of goodness. The meaning of peace is the meaning of goodness, capable of leading to desirable results and the seeds of liberation. Or, having already learned and become skillful, the meaning of skillful means is the meaning of goodness, whereby one can discern beautiful colors and forms. Just as a painter creates beautiful colors and forms, the world praises it as good. There are three roots of unwholesomeness: namely, the three that are to be counteracted, greed, hatred, and delusion. Greed refers to the greed of the five parts of the desire realm. Hatred refers to the hatred of the five parts. Delusion refers to the thirty-four kinds of ignorance in the desire realm, excluding the ignorance associated with the view of a self (satkayadristi) and the view of clinging to extremes (antagrahadristi). These three dharmas are the nature of unwholesomeness and can also serve as roots to generate other --------------------------------------------------------------------------------
Chinese
不善故。名不善根。不安隐义是不善义。能引非爱诸有牙故。或未习学非巧便义是不善义。由此能办恶色像故。如彩画师所造不妙世称不善。无记根有四种。谓爱见慢无明。爱谓色无色界各五部贪。见谓色无色界各十二见。及欲界有身见边执见。慢谓色无色界各五部慢。无明谓色无色界一切无明。及欲界有身见边执见相应无明。此四无记根。是自所许。修静虑者有三种异故。一爱上静虑者。二见上静虑者。三慢上静虑者。此三皆因无明力起。毗婆沙者立无记根唯有三种。谓无记爱无明慧三。疑不坚住慢性高举。非根法故。于善不善义俱不记故名无记。又不能记爱非爱果故名无记。以不能招异熟果故。是无记性亦能生余无记染法或诸无记法。故名无记根。 结有九种。谓爱结恚结慢结无明结见结取结疑结嫉结悭结。爱结者。谓三界贪。是染著相如融胶漆。故名为爱。爱即是结故名爱结。恚结者。谓五部瞋。于有情等乐为损苦。不饶益相如辛苦种。故名为恚。恚即是结故是名恚结。慢结者。谓三界慢。以自方他德类差别。心恃举相说名为慢。如傲逸者凌篾于他。此复七种。一慢二过慢三慢过慢四我慢五增上慢六卑慢七邪慢。谓因族姓财位色力持戒多闻工巧等事。若于劣谓。已胜。或于等谓己等。由此令心高举名慢。 现代汉语译本：因为不善的缘故，称为‘不善根’。‘不安稳’是不善的含义，因为它能引来不喜欢的各种存在（诸有）。或者说，‘未曾学习，不巧妙’是不善的含义，因为它能产生丑恶的色像。就像画师画出的拙劣作品，世人称之为‘不善’。 无记根有四种，即爱、见、慢、无明。爱，指的是色界和无色界各五部的贪欲。见，指的是色界和无色界各有十二种见解，以及欲界中的有身见和边执见。慢，指的是色界和无色界各五部的慢心。无明，指的是色界和无色界的一切无明，以及欲界中与有身见和边执见相应的无明。这四种无记根，是自宗所承认的。修习禅定的人有三种不同，一是爱为上的禅定者，二是见为上的禅定者，三是慢为上的禅定者。这三种都因为无明的力量而生起。 毗婆沙师认为无记根只有三种，即无记爱、无明、慧。疑虑、不坚固、慢性高举，都不是根法。因为对于善和不善的意义都不记别，所以称为‘无记’。又因为不能记别可爱和不可爱之果，所以称为‘无记’。因为它不能招感异熟果，所以是无记的性质，但也能生起其他的无记染法或者各种无记法，所以称为‘无记根’。 结有九种，即爱结、恚结、慢结、无明结、见结、取结、疑结、嫉结、悭结。爱结，指的是三界的贪欲。它是染著的相状，如同融化的胶漆，所以称为‘爱’。爱即是结，所以称为‘爱结’。恚结，指的是五部的嗔恚。对于有情等，喜欢造成损害和痛苦，不饶益的相状，如同辛苦的种子，所以称为‘恚’。恚即是结，所以称为‘恚结’。慢结，指的是三界的慢心。因为自己与他人、德行、种类等的差别，内心恃仗高举的相状，称为‘慢’。如同傲慢放逸的人轻蔑他人。这种慢心又有七种，一慢，二过慢，三慢过慢，四我慢，五增上慢，六卑慢，七邪慢。因为族姓、财富、地位、容貌、力量、持戒、多闻、工巧等事情，如果对于不如自己的人认为自己胜过，或者对于与自己相等的人认为自己相等，由此使内心高举，称为‘慢’。
English
English version: Because of unwholesomeness, it is called 'unwholesome root' (不善根). 'Unstable' is the meaning of unwholesomeness, because it can lead to various undesirable existences (诸有). Or, 'unlearned, unskilled' is the meaning of unwholesomeness, because it can produce ugly forms. Just like a clumsy work created by a painter, the world calls it 'unwholesome'. There are four types of indeterminate roots: namely, attachment (爱), view (见), conceit (慢), and ignorance (无明). Attachment refers to the five categories of greed in the Form Realm (色界) and Formless Realm (无色界). View refers to the twelve views in each of the Form Realm and Formless Realm, as well as the view of self (有身见) and the view of extremes (边执见) in the Desire Realm (欲界). Conceit refers to the five categories of conceit in each of the Form Realm and Formless Realm. Ignorance refers to all ignorance in the Form Realm and Formless Realm, as well as the ignorance associated with the view of self and the view of extremes in the Desire Realm. These four indeterminate roots are acknowledged by our own school. There are three differences among those who cultivate meditative concentration: first, those who prioritize attachment in meditative concentration; second, those who prioritize view in meditative concentration; and third, those who prioritize conceit in meditative concentration. All three arise from the power of ignorance. The Vaibhashikas (毗婆沙者) assert that there are only three types of indeterminate roots: namely, indeterminate attachment, ignorance, and wisdom. Doubt, instability, and chronic arrogance are not root dharmas. Because they do not distinguish between the meanings of wholesome and unwholesome, they are called 'indeterminate'. Also, because they cannot distinguish between desirable and undesirable results, they are called 'indeterminate'. Because it cannot bring about maturation results, it is of an indeterminate nature, but it can also give rise to other indeterminate defiled dharmas or various indeterminate dharmas, hence it is called 'indeterminate root'. There are nine fetters: namely, the fetter of attachment (爱结), the fetter of aversion (恚结), the fetter of conceit (慢结), the fetter of ignorance (无明结), the fetter of view (见结), the fetter of grasping (取结), the fetter of doubt (疑结), the fetter of jealousy (嫉结), and the fetter of stinginess (悭结). The fetter of attachment refers to the greed of the three realms. It is the aspect of clinging, like melted glue, hence it is called 'attachment'. Attachment is a fetter, hence it is called 'fetter of attachment'. The fetter of aversion refers to the five categories of anger. Towards sentient beings, it likes to cause harm and suffering, the aspect of not benefiting, like a bitter seed, hence it is called 'aversion'. Aversion is a fetter, hence it is called 'fetter of aversion'. The fetter of conceit refers to the conceit of the three realms. Because of the differences between oneself and others, virtues, types, etc., the aspect of relying on and exalting oneself in the mind is called 'conceit'. Like an arrogant and unrestrained person despising others. This conceit has seven types: first, conceit; second, excessive conceit; third, conceit beyond conceit; fourth, conceit of self; fifth, increased conceit; sixth, inferior conceit; seventh, wrong conceit. Because of matters such as lineage, wealth, status, appearance, strength, upholding precepts, extensive learning, skill, etc., if one thinks that one is superior to those who are inferior to oneself, or thinks that one is equal to those who are equal to oneself, thereby causing the mind to be exalted, it is called 'conceit'. --------------------------------------------------------------------------------
Chinese
若于等谓己胜。或于胜谓己等。由此令心高举名过慢。若于胜谓己胜。由此令心高举名慢过慢。若于五取蕴执我我所。由此令心高举名我慢。若于未证得预流果等殊胜德中谓已证得。由此令心高举名增上慢。若于多分族姓等胜中谓己少劣。由此令心高举名卑慢。若实无德谓己有德。由此令心高举名邪慢。如是七慢总名慢结。无明结者。谓三界无知。以不解了为相。如盲瞽者违害明故。说名无明。此遮止言依对治义。如非亲友。不实等言。即说怨家。虚诳语等。无明即是结故名无明结。见结者。谓三见即有身见边执见邪见。五取蕴中无我我所。而执实有我我所相。此染污慧名有身见。身是聚义。有而是身故名有身。即五取蕴于此起见名有身见。即五取蕴非断非常。于中执有断常二相。此染污慧名边执见。执二边故。若决定执无业无业果无解脱无得解脱道。拨无实事。此染污慧名邪见。如是三见名见结。取结者谓二取即见取戒禁取。谓前三见及五取蕴。实非是胜而取为胜。此染污慧名见取。取是推求及坚执义。戒谓远离诸破戒恶禁。谓受持乌鸡鹿狗露形拔发断食卧灰。或于妄执生福灭罪。诸河池中数数澡浴。或食根果草菜药物以自活命。或复涂灰拔头发等皆名为禁。此二俱非能清净道。而妄取为能清净道。此染污慧名戒禁 现代汉语译本： 如果（有人）在与自己相等的人面前认为自己胜过对方，或者在胜过自己的人面前认为自己与对方相等，由此而使内心高举，这叫做过慢（Adhimāna，高慢）。 如果（有人）在胜过自己的人面前认为自己胜过对方，由此而使内心高举，这叫做慢过慢（Mānātimāna，极度高慢）。 如果（有人）对于五取蕴（Pañcakkhandha，构成个体存在的五种要素：色、受、想、行、识）执着为‘我’和‘我所’（Attā和Attaniya，灵魂和灵魂所属之物），由此而使内心高举，这叫做我慢（Asmimāna，以自我为中心的傲慢）。 如果（有人）在尚未证得预流果（Sotāpanna，佛教修行 प्रथम सोपान）等殊胜功德的情况下，声称自己已经证得，由此而使内心高举，这叫做增上慢（Adhimāna，虚妄的优越感）。 如果（有人）在大部分的种族、姓氏等胜妙之处，认为自己稍微低劣，由此而使内心高举，这叫做卑慢（Omāna，自卑感）。 如果（有人）实际上没有功德，却认为自己有功德，由此而使内心高举，这叫做邪慢（Micchāmāna，错误的傲慢）。 以上这七种慢，总称为慢结（Mānasaṃyojana，傲慢的束缚）。 无明结（Avijjāsaṃyojana，无明的束缚）是指对于三界（Kāmadhātu, Rūpadhātu, Arūpadhātu，欲界、色界、无色界）的无知，以不了解真相为特征。就像盲人一样，因为违背光明，所以被称为无明。这里的‘遮止’一词是依据对治的意义而说的，就像‘非亲友’、‘不真实’等词语一样，实际上是指怨家、虚诳语等。无明本身就是一种束缚，所以称为无明结。 见结（Diṭṭhisaṃyojana，邪见的束缚）是指三种邪见，即有身见（Sakkāyadiṭṭhi，认为五蕴为真实自我的邪见）、边执见（Antaggāhikadiṭṭhi，执着于断常二边的邪见）和邪见（Micchādiṭṭhi，否定因果的邪见）。在五取蕴中本无‘我’和‘我所’，却执着地认为有真实的‘我’和‘我所’的相状，这种染污的智慧称为有身见。‘身’是聚集的意思，‘有’就是‘身’，所以称为‘有身’，即对于五取蕴产生这种见解，称为有身见。五取蕴既不是断灭的，也不是常恒的，却在其中执着有断灭和常恒两种相状，这种染污的智慧称为边执见，因为执着于断常二边。如果断定地认为没有业、没有业果、没有解脱、没有获得解脱的道路，否定真实存在的事物，这种染污的智慧称为邪见。以上这三种邪见称为见结。 取结（Upādānasaṃyojana，执取的束缚）是指两种执取，即见取（Diṭṭhupādāna，对邪见的执取）和戒禁取（Sīlabbatupādāna，对错误戒律和禁忌的执取）。前面所说的三种邪见以及五取蕴，实际上并非殊胜，却执取它们为殊胜，这种染污的智慧称为见取。‘取’是推求和坚执的意思。戒是指远离各种破戒的恶行，禁是指受持像乌鸡、鹿、狗一样的行为，或者裸露身体、拔头发、断食、睡在灰烬上，或者错误地认为这样做可以产生福报、消除罪业，在各种河流池塘中频繁地洗浴，或者食用根、果、草、菜、药物来维持生命，或者涂抹灰烬、拔头发等等，这些都称为禁。这两种都不是能够清净的道路，却错误地执取它们为能够清净的道路，这种染污的智慧称为戒禁取。