English
English version: If one thinks oneself superior to someone who is equal, or thinks oneself equal to someone who is superior, thereby causing the mind to be elevated, this is called Over-conceit (Adhimāna). If one thinks oneself superior to someone who is superior, thereby causing the mind to be elevated, this is called Excessive Conceit (Mānātimāna). If one clings to the five aggregates of clinging (Pañcakkhandha) as 'I' and 'mine' (Attā and Attaniya), thereby causing the mind to be elevated, this is called Conceit (Asmimāna). If one claims to have attained the superior qualities of the Stream-enterer (Sotāpanna) and other fruits when one has not yet attained them, thereby causing the mind to be elevated, this is called Exaggerated Conceit (Adhimāna). If one thinks oneself slightly inferior in the midst of superior qualities such as lineage, thereby causing the mind to be elevated, this is called Inferiority Conceit (Omāna). If one claims to have virtues when one actually has no virtues, thereby causing the mind to be elevated, this is called Wrong Conceit (Micchāmāna). These seven types of conceit are collectively called the Bond of Conceit (Mānasaṃyojana). The Bond of Ignorance (Avijjāsaṃyojana) refers to ignorance of the three realms (Kāmadhātu, Rūpadhātu, Arūpadhātu), characterized by a lack of understanding. Like a blind person, it is called ignorance because it is contrary to light. The word 'prevention' here is based on the meaning of counteracting, just like the words 'non-friend' and 'untrue' actually refer to enemies and false speech. Ignorance itself is a bond, so it is called the Bond of Ignorance. The Bond of Views (Diṭṭhisaṃyojana) refers to the three wrong views: personality belief (Sakkāyadiṭṭhi), clinging to extremes (Antaggāhikadiṭṭhi), and wrong view (Micchādiṭṭhi). In the five aggregates of clinging, there is no 'I' or 'mine', but one clings to the notion that there is a real 'I' and 'mine'. This defiled wisdom is called personality belief. 'Body' means aggregation, and 'being' is 'body', so it is called 'having a body', that is, having this view about the five aggregates of clinging. The five aggregates of clinging are neither annihilated nor permanent, but one clings to the notion that there are two aspects of annihilation and permanence. This defiled wisdom is called clinging to extremes, because it clings to the two extremes of annihilation and permanence. If one definitively believes that there is no action, no result of action, no liberation, and no path to liberation, denying things that actually exist, this defiled wisdom is called wrong view. These three wrong views are called the Bond of Views. The Bond of Clinging (Upādānasaṃyojana) refers to two types of clinging: clinging to views (Diṭṭhupādāna) and clinging to rites and rituals (Sīlabbatupādāna). The three wrong views mentioned earlier and the five aggregates of clinging are actually not superior, but one clings to them as superior. This defiled wisdom is called clinging to views. 'Clinging' means seeking and firmly holding on to. Precepts refer to abstaining from various evil deeds that violate precepts, and rituals refer to adhering to behaviors like those of chickens, deer, and dogs, or exposing the body, plucking hair, fasting, sleeping on ashes, or falsely believing that doing so can generate merit and eliminate sins, frequently bathing in various rivers and ponds, or eating roots, fruits, grasses, vegetables, and medicines to sustain life, or smearing ashes, plucking hair, etc., all of which are called rituals. Neither of these is a path to purification, but one falsely clings to them as paths to purification. This defiled wisdom is called clinging to rites and rituals. --------------------------------------------------------------------------------
Chinese
取。诸婆罗门有多闻者。多执此法以为净道。而彼不能得毕竟净。如是二取名为取结。疑结者。谓于四圣谛令心犹豫。如临岐路见结草人踌躇不决。如是于苦心生犹豫。为是为非乃至广说。疑即是结故名疑结。嫉结者。谓于他胜事令心不忍。谓于他得恭敬供养财位多闻及余胜法心生妒忌。是不忍义。嫉即是结故名嫉结悭结者。谓于己法财令心吝惜。谓我所有勿至于他。悭即是结故名悭结。结义是缚义。如世尊说。非眼结色非色结眼。此中欲贪说名为结。如非黑牛结白牛亦非白牛结黑牛。乃至广说。先所说结亦即是缚。以即结义是缚义故。然契经中复说三缚。一贪缚。谓一切贪如爱结相说。二瞋缚。谓一切瞋如恚结相说。三痴缚。谓一切痴如无明结相说。 随眠有七种。一欲贪随眠。二瞋随眠。三有贪随眠。四慢随眠。五无明随眠。六见随眠。七疑随眠。此七别相结中已说。然应依界行相部别。分别如是七种随眠。谓贪诸欲故名欲贪。此贪即随眠故名欲贪随眠。此唯欲界五部为五。谓见苦所断。乃至修所断。瞋随眠亦唯欲界五部为五。有贪随眠唯色无色界各五部为十。内门转故。为遮于静虑无色解脱想。故说二界贪名有贪。慢随眠通三界各五部为十五。无明随眠亦尔。见随眠通三界各十二为三十六。谓欲界见苦所 现代汉语译本：取的含义是执取。有些婆罗门（Brahman，古印度僧侣阶层）学识渊博，坚持某些法门认为是通往清净的道路，但他们最终无法获得真正的清净。这两种执取被称为取结。疑结的含义是对四圣谛（Four Noble Truths）心生犹豫，就像站在岔路口看到用草扎成的人，犹豫不决。因此，对于苦谛（Dukkha， suffering）心生犹豫，认为是还是非，乃至更广的范围。疑虑本身就是一种束缚，所以称为疑结。嫉结的含义是对他人优越之处心生不悦。例如，看到他人获得尊敬、供养、财富、博学以及其他优越之处，心生嫉妒，无法忍受。这是一种不悦纳的心理。嫉妒本身就是一种束缚，所以称为嫉结。悭结的含义是对自己的法和财产生吝惜之心，认为自己的东西不应该给别人。吝啬本身就是一种束缚，所以称为悭结。结的含义是束缚。正如世尊（Bhagavan，佛陀的称号）所说，不是眼睛束缚了颜色，也不是颜色束缚了眼睛。这里所说的欲贪被称为结。就像不是黑牛束缚了白牛，也不是白牛束缚了黑牛一样，乃至更广的范围。先前所说的结，也就是束缚，因为结的含义就是束缚。然而，契经（Sutra，佛经）中又说了三种束缚：一是贪缚，指一切贪欲，如爱结的相状所说；二是瞋缚，指一切嗔恚，如恚结的相状所说；三是痴缚，指一切愚痴，如无明结的相状所说。 随眠有七种：一是欲贪随眠，二是瞋随眠，三是有贪随眠，四是慢随眠，五是无明随眠，六是见随眠，七是疑随眠。这七种随眠的各自特性已经在结中说明。然而，应该根据界、行相、部类的不同，分别这七种随眠。贪着各种欲望，所以称为欲贪。这种贪本身就是随眠，所以称为欲贪随眠。这种随眠只在欲界（Kama-dhatu， desire realm）的五部中存在，即见苦所断、见集所断、见灭所断、见道所断、修所断。瞋随眠也只在欲界的五部中存在。有贪随眠只在色界（Rupa-dhatu， form realm）和无色界（Arupa-dhatu， formless realm）的各五部中存在，共十部。这是因为它们在内在运作。为了防止人们认为在静虑（Dhyana， meditation）和无色界中存在解脱的想法，所以说这两个界的贪称为有贪。慢随眠遍通三界（Three Realms，欲界、色界、无色界）的各五部，共十五部。无明随眠也是如此。见随眠遍通三界的各十二部，共三十六部，即欲界见苦所断。
English
English version: 'Grahana' (取) means grasping. Some Brahmins (Brahman, ancient Indian priestly class) are very learned and adhere to certain Dharmas (法, teachings) as the path to purity, but they cannot attain ultimate purity. These two kinds of grasping are called 'grahana-samyojana' (取结, fetter of grasping). 'Vicikitsa-samyojana' (疑结, fetter of doubt) means having doubts about the Four Noble Truths (四圣谛), like standing at a crossroads and seeing a straw figure, hesitating and unable to decide. Thus, one has doubts about 'dukkha' (苦, suffering), wondering whether it is true or false, and so on. Doubt itself is a fetter, so it is called 'vicikitsa-samyojana'. 'Irshya-samyojana' (嫉结, fetter of jealousy) means being intolerant of others' superiority. For example, one becomes jealous and intolerant when seeing others receive respect, offerings, wealth, erudition, and other superior qualities. This is the meaning of intolerance. Jealousy itself is a fetter, so it is called 'irshya-samyojana'. 'Matsarya-samyojana' (悭结, fetter of miserliness) means being stingy with one's own Dharma (法, teachings) and wealth, thinking that one's possessions should not be given to others. Miserliness itself is a fetter, so it is called 'matsarya-samyojana'. The meaning of 'samyojana' (结) is bondage. As the Bhagavan (世尊, title of the Buddha) said, it is not the eye that binds to form, nor is it form that binds to the eye. Here, 'kama-raga' (欲贪, desire-attachment) is called a fetter. Just as it is not the black cow that binds the white cow, nor is it the white cow that binds the black cow, and so on. The fetters mentioned earlier are also bondages, because the meaning of 'samyojana' (结) is bondage. However, the Sutras (契经, Buddhist scriptures) also mention three bondages: first, 'raga-bandhana' (贪缚, bondage of attachment), which refers to all attachments, as described in the aspect of the fetter of love; second, 'dvesa-bandhana' (瞋缚, bondage of aversion), which refers to all aversion, as described in the aspect of the fetter of hatred; and third, 'moha-bandhana' (痴缚, bondage of delusion), which refers to all delusion, as described in the aspect of the fetter of ignorance. There are seven kinds of 'anusaya' (随眠, latent tendencies): first, 'kama-raga-anusaya' (欲贪随眠, latent tendency of desire-attachment); second, 'pratigha-anusaya' (瞋随眠, latent tendency of aversion); third, 'rupa-raga-anusaya' (有贪随眠, latent tendency of form-attachment); fourth, 'mana-anusaya' (慢随眠, latent tendency of conceit); fifth, 'avidya-anusaya' (无明随眠, latent tendency of ignorance); sixth, 'drsti-anusaya' (见随眠, latent tendency of views); and seventh, 'vicikitsa-anusaya' (疑随眠, latent tendency of doubt). The individual characteristics of these seven 'anusayas' have already been explained in the context of the fetters. However, these seven 'anusayas' should be distinguished according to the different realms ('dhatu', 界), aspects ('akara', 行相), and categories ('bhaga', 部). Attachment to various desires is called 'kama-raga' (欲贪). This attachment itself is a 'anusaya' (随眠), so it is called 'kama-raga-anusaya'. This 'anusaya' exists only in the five categories of the 'Kama-dhatu' (欲界, desire realm), namely, those abandoned by seeing the truth of suffering, the truth of origin, the truth of cessation, the truth of the path, and those abandoned by cultivation. 'Pratigha-anusaya' (瞋随眠) also exists only in the five categories of the 'Kama-dhatu'. 'Rupa-raga-anusaya' (有贪随眠) exists only in the five categories of the 'Rupa-dhatu' (色界, form realm) and the 'Arupa-dhatu' (无色界, formless realm), totaling ten categories. This is because they operate internally. To prevent people from thinking that there is liberation in 'Dhyana' (静虑, meditation) and the 'Arupa-dhatu', it is said that attachment in these two realms is called 'rupa-raga'. 'Mana-anusaya' (慢随眠) pervades all three realms (Three Realms, 三界: Kama-dhatu, Rupa-dhatu, Arupa-dhatu) in each of the five categories, totaling fifteen categories. The same is true for 'avidya-anusaya' (无明随眠). 'Drsti-anusaya' (见随眠) pervades all three realms in each of the twelve categories, totaling thirty-six categories, namely, those abandoned by seeing the truth of suffering in the 'Kama-dhatu'. --------------------------------------------------------------------------------
Chinese
断具五见。见集灭所断唯有邪见及见取二。见道所断唯有邪见见取戒禁取三。总为十二。上二界亦尔为三十六。疑随眠通三界各四部为十二。谓见苦集灭道所断。此中欲贪及瞋随眠。唯有部别无界行相别。有贪疑慢无明随眠。有界部别无行相别。见随眠具有界行相部别。行相别者谓我我所。行相转者名有身见。断常行相转者名边执见。无行相转者名邪见。胜行相转者名见取。净行相转者名戒禁取。微细义是随眠义。彼现起时难觉知故。或随缚义是随眠义。谓随身心相缚而转。如空行影水行随故。或随逐义是随眠义。如油在麻腻在抟故。或随增义是随眠义。谓于五取蕴由所缘相应而随增故。言随增者。谓随所缘及相应门而增长故。如是七种随眠。由界行相部差别故。成九十八随眠。谓欲界见苦所断具十随眠。即有身见边执见邪见见取戒禁取疑贪瞋慢无明。见集所断有七随眠。于前十中除有身见边执见戒禁取。见灭所灭所断有七随眠亦尔。见道所断有八随眠。谓即前七加戒禁取。修所断有四随眠。谓贪瞋慢无明。如是欲界有三十六随眠。色界有三十一随眠。谓于欲界三十六中除五部瞋。无色界亦尔。故有九十八随眠。于中八十八见所断。十修所断。三十三是遍行。谓界界中见苦集所断诸见疑。及彼相应不共无明。余皆非遍 行。十八是无漏缘。谓界界中见灭道所断邪见疑。及彼相应不共无明。此十八种缘灭道故名无漏缘。余皆有漏缘。此中有漏缘者。由所缘相应故随增。无漏缘者。但于自聚由相应故随增。九是无为缘。谓界中见灭所断邪见疑。及彼相应不共无明。缘灭谛故名无为缘。余皆有为缘。十种随眠次第生者。先由无明于谛不了。谓苦于不欲乃至于道不欲。由不了故次引生疑。谓闻邪正二品便怀犹豫。为苦非苦乃至为道非道。从此犹豫引生邪见。谓恶友由邪闻思生邪决定。无施与无爱乐无祠祀。乃至广说。从此邪见有身见生。谓取蕴中拨无苦理。便执有我或有我所。从有身见边执见生。谓执我有断常边故。从边执见戒禁取生。谓此边执为能净故。从戒禁取引见取生。谓能净者是最胜故。从此见取次引贪生。谓自见中情深爱故。从此贪后次引慢生谓自见中深着己。恃生高举凌篾他故。从此慢后次引瞋生。谓恃己见于他见中情不能忍必憎嫌故。或于自见取舍位中。起。憎嫌故。十种随眠次第如是。由三因缘起诸烦恼。一未断随眠故。二非理作意故。三境界现前故。由因加行境界三力烦恼现前。此说具者。亦有唯依境界力起。烦乱遍恼身心相续。故名烦恼。此即随眠。 随烦恼者。即诸烦恼亦名随烦恼。复有随烦恼。谓余一切行 现代汉语译本：好的。十八种是无漏缘。指的是在界、界中，见灭（见道所断的烦恼的灭除）和道（修道）所断的邪见（错误的见解）、疑（怀疑）以及与它们相应的、不共无明（独特的愚昧）。这十八种因为缘于灭和道，所以被称为无漏缘。其余的都是有漏缘。这里面，有漏缘因为所缘的对象和相应的心所而随之增长。无漏缘只在自己的聚合体中，因为相应的心所而随之增长。九种是无为缘。指的是在界中，见灭所断的邪见、疑以及与它们相应的、不共无明。因为缘于灭谛（涅槃），所以被称为无为缘。其余的都是有为缘。十种随眠（潜在的烦恼）次第产生的情况是：首先由于无明（对真理的无知），对谛（真理）不了解。比如，对于苦（痛苦）不希望接受，乃至对于道（解脱的道路）不希望接受。由于不了解的缘故，接着引发疑（怀疑）。比如，听到邪正两种说法，就心怀犹豫，不知道是苦还是非苦，乃至是道还是非道。从这种犹豫引发邪见（错误的见解）。比如，恶友通过邪恶的听闻和思考产生错误的决定，认为没有布施，没有爱乐，没有祭祀，乃至广说。从这种邪见产生有身见（认为身体是真实存在的见解）。比如，在五蕴（构成个体的要素）中否定苦的道理，就执着有我或者有我所（属于我的东西）。从有身见产生边执见（执着于极端观点的见解）。比如，执着我有断灭或者常存的边见。从边执见产生戒禁取（错误地认为某些戒律和禁令可以导致解脱的见解）。比如，认为这种边执是能够清净的。从戒禁取产生见取（认为自己的见解是最高的见解）。比如，认为能够清净的是最殊胜的。从这种见取接着引发贪（贪婪）。比如，在自己的见解中情深爱恋。从这种贪之后接着引发慢（傲慢）。比如，在自己的见解中深深执着自己，依仗自己而产生高傲自大，轻视他人。从这种慢之后接着引发瞋（嗔恨）。比如，依仗自己的见解，对于他人的见解心中不能忍受，必定憎恨厌恶。或者在自己的见解的取舍位置中，产生憎恨厌恶。十种随眠的次第就是这样。由三种因缘产生各种烦恼：一是未断的随眠，二是非理作意（不合理的思维方式），三是境界现前。由因、加行（努力）、境界三种力量，烦恼就会显现。这里说的是具备这三种条件的情况。也有仅仅依靠境界的力量而产生的。烦乱、普遍困扰身心相续，所以叫做烦恼。这就是随眠。 随烦恼指的是，各种烦恼也叫做随烦恼。还有随烦恼，指的是其余的一切行为。