English
English version: Medium arrogance: From this kind of arrogance, one becomes self-righteous and thinks oneself superior to others. This is called self-arrogance (自慢). Or, arrogance makes one attribute everything to oneself. This is also called self-arrogance (自慢). What is self-calculation arrogance (自计慢)? It is taking the five skandhas (五阴) (form, feeling, perception, mental formations, and consciousness) as 'self', thinking that this is 'me'. From this arises a gradual self-awareness, thoughts arise, and align with one's own ideas. This is called self-calculation arrogance (自计慢). What is deceptive arrogance (欺慢)? It is thinking that one has attained what one has not, thinking that one knows what one does not know, and thinking that one has fully understood what one has not fully understood. From this arises arrogance, self-righteousness, thoughts arise, and align with one's own ideas. This is called deceptive arrogance (欺慢). What is inferior arrogance (不如慢)? It is clearly being far inferior to others, but thinking that one is only a little worse than others. Whether in wealth, career, or in sins and diseases, the difference is not ten or a hundred times, but one thinks that one is only slightly inferior. From this arises arrogance, self-righteousness, thoughts arise, and align with one's own ideas. This is inferior arrogance (不如慢). What is wrong arrogance (邪慢)? It is when an unworthy person thinks himself worthy. From this arises arrogance, self-righteousness, thoughts arise, and align with one's own ideas. This is called wrong arrogance (邪慢). The above are the seven types of arrogance. Arrogance is also called the knot of arrogance (憍慢结). What is the knot of delusion (痴结)? All ignorance in the three realms (三界) (desire realm, form realm, formless realm) is called the knot of delusion (痴结). What is the knot of wrong views (邪结)? There are three types of wrong views, called the knot of wrong views (邪结). The first is bodily wrong view (身邪), the second is extreme wrong view (边邪), and the third is wrong wrong view (邪邪). What is bodily wrong view (身邪)? It is thinking that this body is 'me', this is called bodily wrong view (身邪). What is extreme wrong view (边邪)? One is annihilationism (断灭), and the other is eternalism (常在), this is called extreme wrong view (边邪). What is wrong wrong view (邪邪)? Wrong wrong view (邪邪) is the root of disputes and destroys blessings. These are the three wrong views. What is the knot of lost aspirations (失愿结)? It is losing the root, not accepting merit, and not being grateful. This is called the knot of lost aspirations (失愿结). These two losses are called the knot of lost aspirations (失愿结). What is the knot of theft (盗结)? There are two types of theft, called the knot of theft (盗结). One is theft of reception (受盗), and the other is theft of precepts (戒盗). What is theft of reception (受盗)? It is being mindful of the five skandhas (五阴) (form, feeling, perception, mental formations, and consciousness), thinking that they are supreme and have no limit. From this arise various desires, various thoughts, various needs, and various uses. This is called theft of reception (受盗). What is theft of precepts (戒盗)? It is using precepts from the perspective of purity, detachment, liberation, and wanting to escape. Therefore, people's various thoughts, various needs, and various desires become theft of precepts (盗戒). These two thefts are called the knot of theft (盗结). What is the knot of doubt (疑结)? It is doubt. --------------------------------------------------------------------------------
Chinese
四谛。是名为疑结。嫉结为何等。乱意为嫉结。 悭结为何等。不能制意。是名为悭结。故一切结。 缚者为何等。所结者名为缚故说缚。 使者为何等。使者为七。何等为七。一为欲使。二为不可使。三为欲世间使。四为憍慢使。五为痴使。六为邪使。七为疑使。 欲使为何等。欲使名为五使。何等为五者欲。从苦见断欲。着欲从习见断欲。着欲从尽见断欲。着欲从道见断欲。着欲从思惟见断欲。是名为五使。名为欲使。 不可使名为何等。五使名为不可使。何等为五。从苦见不可断。从习见不可断。从尽见不可断。从道见不可断。从思惟见不可断。是五使名为不可使。世间欲可使为何等。十使名为世间可欲使。何等为十。着色见苦断欲。着色见习断欲。着色见尽断欲。着色见行道断欲。从色因着思惟断欲。从无有色因着见苦。断欲。从无有色因着见习断欲。从无有色因着见尽断欲。从无有色因着见道断欲。从无有色因着思惟断欲。是十使名为欲世间使。憍慢使为何等。憍慢使有十五。何等为十五。着欲见苦憍慢断。着欲见习憍慢断。着欲见尽憍慢断。着欲见道憍慢断。着欲思惟见憍慢断着色见苦憍慢断。着色见习憍慢断。着色见尽憍慢断。着色见道憍慢断。着色思惟憍慢断。着无 现代汉语译本： 四谛（Satya，真谛）是什么样的疑结？四谛就是疑结。 嫉结是什么样的？心意散乱就是嫉结。 悭结是什么样的？不能控制自己的心意，这就是悭结。所以说一切都是结。 缚（Bandhana，束缚）是什么样的？被结缚的东西就叫做缚，所以说缚。 使（Anusaya，随眠）是什么样的？使有七种。是哪七种？第一是欲使，第二是不可使，第三是欲世间使，第四是憍慢使，第五是痴使，第六是邪使，第七是疑使。 欲使是什么样的？欲使是指五种使。哪五种？对于欲的执着，从苦谛的见解上断除欲，对于欲的执着，从集谛的见解上断除欲，对于欲的执着，从灭谛的见解上断除欲，对于欲的执着，从道谛的见解上断除欲，对于欲的执着，从思惟上断除欲。这五种使就叫做欲使。 不可使是指什么？五种使被称为不可使。哪五种？从苦谛的见解上不可断除，从集谛的见解上不可断除，从灭谛的见解上不可断除，从道谛的见解上不可断除，从思惟上不可断除。这五种使被称为不可使。世间欲可使是指什么？十种使被称为世间可欲使。哪十种？对于色界的执着，从苦谛的见解上断除欲，对于色界的执着，从集谛的见解上断除欲，对于色界的执着，从灭谛的见解上断除欲，对于色界的执着，从道谛的见解上断除欲，从色界的因缘上，通过思惟断除欲。对于无色界的执着，从苦谛的见解上断除欲，对于无色界的执着，从集谛的见解上断除欲，对于无色界的执着，从灭谛的见解上断除欲，对于无色界的执着，从道谛的见解上断除欲，对于无色界的因缘上，通过思惟断除欲。这十种使被称为欲世间使。憍慢使是什么样的？憍慢使有十五种。哪十五种？对于欲界的执着，从苦谛的见解上断除憍慢，对于欲界的执着，从集谛的见解上断除憍慢，对于欲界的执着，从灭谛的见解上断除憍慢，对于欲界的执着，从道谛的见解上断除憍慢，对于欲界的执着，通过思惟断除憍慢。对于色界的执着，从苦谛的见解上断除憍慢，对于色界的执着，从集谛的见解上断除憍慢，对于色界的执着，从灭谛的见解上断除憍慢，对于色界的执着，从道谛的见解上断除憍慢，对于色界的执着，通过思惟断除憍慢。对于无
English
English version: What is the doubt-knot regarding the Four Noble Truths (Satya)? The Four Noble Truths are the doubt-knot. What is the jealousy-knot? A distracted mind is the jealousy-knot. What is the stinginess-knot? Being unable to control one's mind is the stinginess-knot. Therefore, everything is a knot. What is a bond (Bandhana)? That which is bound is called a bond, hence the term 'bond'. What are the underlying tendencies (Anusaya)? There are seven underlying tendencies. What are the seven? First is the tendency of desire, second is the un-tendency, third is the tendency of desire for the world, fourth is the tendency of conceit, fifth is the tendency of ignorance, sixth is the tendency of wrong views, seventh is the tendency of doubt. What is the tendency of desire? The tendency of desire refers to five tendencies. What are the five? Attachment to desire, severing desire through the view of suffering (Dukkha Satya); attachment to desire, severing desire through the view of origin (Samudaya Satya); attachment to desire, severing desire through the view of cessation (Nirodha Satya); attachment to desire, severing desire through the view of the path (Magga Satya); attachment to desire, severing desire through contemplation. These five are called the tendency of desire. What is meant by 'un-tendency'? Five tendencies are called 'un-tendency'. What are the five? Cannot be severed through the view of suffering; cannot be severed through the view of origin; cannot be severed through the view of cessation; cannot be severed through the view of the path; cannot be severed through contemplation. These five tendencies are called 'un-tendency'. What is meant by 'worldly desire tendency'? Ten tendencies are called 'worldly desire tendency'. What are the ten? Attachment to form (Rupa), severing desire through the view of suffering; attachment to form, severing desire through the view of origin; attachment to form, severing desire through the view of cessation; attachment to form, severing desire through the view of the path; from the cause of form, severing desire through contemplation. Attachment to the formless (Arupa), severing desire through the view of suffering; attachment to the formless, severing desire through the view of origin; attachment to the formless, severing desire through the view of cessation; attachment to the formless, severing desire through the view of the path; from the cause of the formless, severing desire through contemplation. These ten tendencies are called 'worldly desire tendency'. What is the tendency of conceit? There are fifteen tendencies of conceit. What are the fifteen? Attachment to desire, severing conceit through the view of suffering; attachment to desire, severing conceit through the view of origin; attachment to desire, severing conceit through the view of cessation; attachment to desire, severing conceit through the view of the path; attachment to desire, severing conceit through contemplation. Attachment to form, severing conceit through the view of suffering; attachment to form, severing conceit through the view of origin; attachment to form, severing conceit through the view of cessation; attachment to form, severing conceit through the view of the path; attachment to form, severing conceit through contemplation. Attachment to the formless, --------------------------------------------------------------------------------
Chinese
有色见苦憍慢断。着无有色见习憍慢断。着无有色见尽憍慢断。着无有色见道憍慢断。着无有色思惟憍慢断。是十五使名为憍慢使。 痴使为何等。十五使名为痴使。何等为十五。着欲见苦痴断。着欲见习痴断。着欲见尽痴断。着欲见道痴断。着欲思惟痴断。着色见苦痴断。着色见习痴断。着色见尽痴断。着色见道痴断。着色思惟痴断。着无有色见苦痴断。着无有色见习痴断。着无有色见尽痴断。着无有色见道痴断。着无有色思惟痴断。是十五使名为痴使。 邪使为何等。三十六使为邪使。何等为三十六。十二使着欲。十二使着色。十二使着无有色。是名为三十六使。十二使着欲为何等。着欲见苦断身邪。着欲见苦断要邪。着欲见苦断邪邪。着欲见习断邪邪。着欲见尽断邪邪。着欲见道断邪邪。着欲见苦断见盗。着欲见习断见盗。着欲见尽断见盗。着欲见道断见盗。着欲见苦断戒盗。着欲见道断戒盗。是名为十二使着欲使。 十二使着色为何等。着色见苦断身邪。着色见苦断要邪。着色见苦断邪邪。着色见习断邪邪。着色见尽断邪邪。着色见道断邪邪。着色见苦断见盗。着色见习断见盗。着色见尽断见盗。着色见道断见盗。着色见苦断戒盗。着色见道断戒盗。是名为十二使。着色使。 十二 现代汉语译本 有色界的‘见苦’（Dukkha-darshana）所生的‘憍慢’（Māna）断除。执着于无色界的‘见习’（Samudaya-darshana）所生的‘憍慢’（Māna）断除。执着于无色界的‘见尽’（Nirodha-darshana）所生的‘憍慢’（Māna）断除。执着于无色界的‘见道’（Mārga-darshana）所生的‘憍慢’（Māna）断除。执着于无色界的‘思惟’（Vimarsa）所生的‘憍慢’（Māna）断除。这十五种‘使’（Anusaya）被称为‘憍慢使’（Mānānusaya）。 ‘痴使’（Avidyānusaya）是什么？十五种‘使’（Anusaya）被称为‘痴使’（Avidyānusaya）。哪十五种？执着于欲界的‘见苦’（Dukkha-darshana）所生的‘痴’（Avidyā）断除。执着于欲界的‘见习’（Samudaya-darshana）所生的‘痴’（Avidyā）断除。执着于欲界的‘见尽’（Nirodha-darshana）所生的‘痴’（Avidyā）断除。执着于欲界的‘见道’（Mārga-darshana）所生的‘痴’（Avidyā）断除。执着于欲界的‘思惟’（Vimarsa）所生的‘痴’（Avidyā）断除。执着于色界的‘见苦’（Dukkha-darshana）所生的‘痴’（Avidyā）断除。执着于色界的‘见习’（Samudaya-darshana）所生的‘痴’（Avidyā）断除。执着于色界的‘见尽’（Nirodha-darshana）所生的‘痴’（Avidyā）断除。执着于色界的‘见道’（Mārga-darshana）所生的‘痴’（Avidyā）断除。执着于色界的‘思惟’（Vimarsa）所生的‘痴’（Avidyā）断除。执着于无色界的‘见苦’（Dukkha-darshana）所生的‘痴’（Avidyā）断除。执着于无色界的‘见习’（Samudaya-darshana）所生的‘痴’（Avidyā）断除。执着于无色界的‘见尽’（Nirodha-darshana）所生的‘痴’（Avidyā）断除。执着于无色界的‘见道’（Mārga-darshana）所生的‘痴’（Avidyā）断除。执着于无色界的‘思惟’（Vimarsa）所生的‘痴’（Avidyā）断除。这十五种‘使’（Anusaya）被称为‘痴使’（Avidyānusaya）。 ‘邪使’（Mithyātvānusaya）是什么？三十六种‘使’（Anusaya）被称为‘邪使’（Mithyātvānusaya）。哪三十六种？十二种‘使’（Anusaya）执着于欲界。十二种‘使’（Anusaya）执着于色界。十二种‘使’（Anusaya）执着于无色界。这被称为三十六种‘使’（Anusaya）。十二种‘使’（Anusaya）执着于欲界是什么？执着于欲界的‘见苦’（Dukkha-darshana）所断的‘身邪’（Satkāyadṛṣṭi）。执着于欲界的‘见苦’（Dukkha-darshana）所断的‘要邪’（Antagrahadṛṣṭi）。执着于欲界的‘见苦’（Dukkha-darshana）所断的‘邪邪’（Mithyādṛṣṭi）。执着于欲界的‘见习’（Samudaya-darshana）所断的‘邪邪’（Mithyādṛṣṭi）。执着于欲界的‘见尽’（Nirodha-darshana）所断的‘邪邪’（Mithyādṛṣṭi）。执着于欲界的‘见道’（Mārga-darshana）所断的‘邪邪’（Mithyādṛṣṭi）。执着于欲界的‘见苦’（Dukkha-darshana）所断的‘见盗’（Dṛṣṭi-steya）。执着于欲界的‘见习’（Samudaya-darshana）所断的‘见盗’（Dṛṣṭi-steya）。执着于欲界的‘见尽’（Nirodha-darshana）所断的‘见盗’（Dṛṣṭi-steya）。执着于欲界的‘见道’（Mārga-darshana）所断的‘见盗’（Dṛṣṭi-steya）。执着于欲界的‘见苦’（Dukkha-darshana）所断的‘戒盗’（Śīla-steya）。执着于欲界的‘见道’（Mārga-darshana）所断的‘戒盗’（Śīla-steya）。这被称为十二种‘使’（Anusaya）执着于欲界的‘使’（Anusaya）。 十二种‘使’（Anusaya）执着于色界是什么？执着于色界的‘见苦’（Dukkha-darshana）所断的‘身邪’（Satkāyadṛṣṭi）。执着于色界的‘见苦’（Dukkha-darshana）所断的‘要邪’（Antagrahadṛṣṭi）。执着于色界的‘见苦’（Dukkha-darshana）所断的‘邪邪’（Mithyādṛṣṭi）。执着于色界的‘见习’（Samudaya-darshana）所断的‘邪邪’（Mithyādṛṣṭi）。执着于色界的‘见尽’（Nirodha-darshana）所断的‘邪邪’（Mithyādṛṣṭi）。执着于色界的‘见道’（Mārga-darshana）所断的‘邪邪’（Mithyādṛṣṭi）。执着于色界的‘见苦’（Dukkha-darshana）所断的‘见盗’（Dṛṣṭi-steya）。执着于色界的‘见习’（Samudaya-darshana）所断的‘见盗’（Dṛṣṭi-steya）。执着于色界的‘见尽’（Nirodha-darshana）所断的‘见盗’（Dṛṣṭi-steya）。执着于色界的‘见道’（Mārga-darshana）所断的‘见盗’（Dṛṣṭi-steya）。执着于色界的‘见苦’（Dukkha-darshana）所断的‘戒盗’（Śīla-steya）。执着于色界的‘见道’（Mārga-darshana）所断的‘戒盗’（Śīla-steya）。这被称为十二种‘使’（Anusaya）。执着于色界的‘使’（Anusaya）。 十二