English
English version The 'Māna' (conceit) arising from 'Dukkha-darshana' (seeing suffering) in the Realm of Form (Rūpadhātu) is severed. The 'Māna' (conceit) arising from attachment to 'Samudaya-darshana' (seeing the origin) in the Formless Realm (Arūpadhātu) is severed. The 'Māna' (conceit) arising from attachment to 'Nirodha-darshana' (seeing cessation) in the Formless Realm (Arūpadhātu) is severed. The 'Māna' (conceit) arising from attachment to 'Mārga-darshana' (seeing the path) in the Formless Realm (Arūpadhātu) is severed. The 'Māna' (conceit) arising from attachment to 'Vimarsa' (reflection) in the Formless Realm (Arūpadhātu) is severed. These fifteen 'Anusayas' (underlying tendencies) are called 'Mānānusaya' (tendencies of conceit). What is 'Avidyānusaya' (tendency of ignorance)? Fifteen 'Anusayas' (underlying tendencies) are called 'Avidyānusaya' (tendencies of ignorance). Which fifteen? The 'Avidyā' (ignorance) arising from attachment to 'Dukkha-darshana' (seeing suffering) in the Desire Realm (Kāmadhātu) is severed. The 'Avidyā' (ignorance) arising from attachment to 'Samudaya-darshana' (seeing the origin) in the Desire Realm (Kāmadhātu) is severed. The 'Avidyā' (ignorance) arising from attachment to 'Nirodha-darshana' (seeing cessation) in the Desire Realm (Kāmadhātu) is severed. The 'Avidyā' (ignorance) arising from attachment to 'Mārga-darshana' (seeing the path) in the Desire Realm (Kāmadhātu) is severed. The 'Avidyā' (ignorance) arising from attachment to 'Vimarsa' (reflection) in the Desire Realm (Kāmadhātu) is severed. The 'Avidyā' (ignorance) arising from attachment to 'Dukkha-darshana' (seeing suffering) in the Realm of Form (Rūpadhātu) is severed. The 'Avidyā' (ignorance) arising from attachment to 'Samudaya-darshana' (seeing the origin) in the Realm of Form (Rūpadhātu) is severed. The 'Avidyā' (ignorance) arising from attachment to 'Nirodha-darshana' (seeing cessation) in the Realm of Form (Rūpadhātu) is severed. The 'Avidyā' (ignorance) arising from attachment to 'Mārga-darshana' (seeing the path) in the Realm of Form (Rūpadhātu) is severed. The 'Avidyā' (ignorance) arising from attachment to 'Vimarsa' (reflection) in the Realm of Form (Rūpadhātu) is severed. The 'Avidyā' (ignorance) arising from attachment to 'Dukkha-darshana' (seeing suffering) in the Formless Realm (Arūpadhātu) is severed. The 'Avidyā' (ignorance) arising from attachment to 'Samudaya-darshana' (seeing the origin) in the Formless Realm (Arūpadhātu) is severed. The 'Avidyā' (ignorance) arising from attachment to 'Nirodha-darshana' (seeing cessation) in the Formless Realm (Arūpadhātu) is severed. The 'Avidyā' (ignorance) arising from attachment to 'Mārga-darshana' (seeing the path) in the Formless Realm (Arūpadhātu) is severed. The 'Avidyā' (ignorance) arising from attachment to 'Vimarsa' (reflection) in the Formless Realm (Arūpadhātu) is severed. These fifteen 'Anusayas' (underlying tendencies) are called 'Avidyānusaya' (tendencies of ignorance). What is 'Mithyātvānusaya' (tendency of wrong views)? Thirty-six 'Anusayas' (underlying tendencies) are called 'Mithyātvānusaya' (tendencies of wrong views). Which thirty-six? Twelve 'Anusayas' (underlying tendencies) are attached to the Desire Realm (Kāmadhātu). Twelve 'Anusayas' (underlying tendencies) are attached to the Realm of Form (Rūpadhātu). Twelve 'Anusayas' (underlying tendencies) are attached to the Formless Realm (Arūpadhātu). These are called thirty-six 'Anusayas' (underlying tendencies). What are the twelve 'Anusayas' (underlying tendencies) attached to the Desire Realm (Kāmadhātu)? 'Satkāyadṛṣṭi' (view of self) severed by attachment to 'Dukkha-darshana' (seeing suffering) in the Desire Realm (Kāmadhātu). 'Antagrahadṛṣṭi' (view of extremes) severed by attachment to 'Dukkha-darshana' (seeing suffering) in the Desire Realm (Kāmadhātu). 'Mithyādṛṣṭi' (wrong view) severed by attachment to 'Dukkha-darshana' (seeing suffering) in the Desire Realm (Kāmadhātu). 'Mithyādṛṣṭi' (wrong view) severed by attachment to 'Samudaya-darshana' (seeing the origin) in the Desire Realm (Kāmadhātu). 'Mithyādṛṣṭi' (wrong view) severed by attachment to 'Nirodha-darshana' (seeing cessation) in the Desire Realm (Kāmadhātu). 'Mithyādṛṣṭi' (wrong view) severed by attachment to 'Mārga-darshana' (seeing the path) in the Desire Realm (Kāmadhātu). 'Dṛṣṭi-steya' (theft of views) severed by attachment to 'Dukkha-darshana' (seeing suffering) in the Desire Realm (Kāmadhātu). 'Dṛṣṭi-steya' (theft of views) severed by attachment to 'Samudaya-darshana' (seeing the origin) in the Desire Realm (Kāmadhātu). 'Dṛṣṭi-steya' (theft of views) severed by attachment to 'Nirodha-darshana' (seeing cessation) in the Desire Realm (Kāmadhātu). 'Dṛṣṭi-steya' (theft of views) severed by attachment to 'Mārga-darshana' (seeing the path) in the Desire Realm (Kāmadhātu). 'Śīla-steya' (theft of precepts) severed by attachment to 'Dukkha-darshana' (seeing suffering) in the Desire Realm (Kāmadhātu). 'Śīla-steya' (theft of precepts) severed by attachment to 'Mārga-darshana' (seeing the path) in the Desire Realm (Kāmadhātu). These are called the twelve 'Anusayas' (underlying tendencies) attached to the 'Anusaya' (underlying tendency) of the Desire Realm (Kāmadhātu). What are the twelve 'Anusayas' (underlying tendencies) attached to the Realm of Form (Rūpadhātu)? 'Satkāyadṛṣṭi' (view of self) severed by attachment to 'Dukkha-darshana' (seeing suffering) in the Realm of Form (Rūpadhātu). 'Antagrahadṛṣṭi' (view of extremes) severed by attachment to 'Dukkha-darshana' (seeing suffering) in the Realm of Form (Rūpadhātu). 'Mithyādṛṣṭi' (wrong view) severed by attachment to 'Dukkha-darshana' (seeing suffering) in the Realm of Form (Rūpadhātu). 'Mithyādṛṣṭi' (wrong view) severed by attachment to 'Samudaya-darshana' (seeing the origin) in the Realm of Form (Rūpadhātu). 'Mithyādṛṣṭi' (wrong view) severed by attachment to 'Nirodha-darshana' (seeing cessation) in the Realm of Form (Rūpadhātu). 'Mithyādṛṣṭi' (wrong view) severed by attachment to 'Mārga-darshana' (seeing the path) in the Realm of Form (Rūpadhātu). 'Dṛṣṭi-steya' (theft of views) severed by attachment to 'Dukkha-darshana' (seeing suffering) in the Realm of Form (Rūpadhātu). 'Dṛṣṭi-steya' (theft of views) severed by attachment to 'Samudaya-darshana' (seeing the origin) in the Realm of Form (Rūpadhātu). 'Dṛṣṭi-steya' (theft of views) severed by attachment to 'Nirodha-darshana' (seeing cessation) in the Realm of Form (Rūpadhātu). 'Dṛṣṭi-steya' (theft of views) severed by attachment to 'Mārga-darshana' (seeing the path) in the Realm of Form (Rūpadhātu). 'Śīla-steya' (theft of precepts) severed by attachment to 'Dukkha-darshana' (seeing suffering) in the Realm of Form (Rūpadhātu). 'Śīla-steya' (theft of precepts) severed by attachment to 'Mārga-darshana' (seeing the path) in the Realm of Form (Rūpadhātu). These are called the twelve 'Anusayas' (underlying tendencies). 'Anusaya' (underlying tendency) of attachment to the Realm of Form (Rūpadhātu). Twelve --------------------------------------------------------------------------------
Chinese
使。着无有色为何等。着无有色见苦断身邪。着无有色见苦断要邪。着无有色见苦断邪邪。着无有色见习断邪邪。着无有色见习断邪邪。着无有色见道断邪邪。着无有色见苦断见盗。着无有色见习断见盗。着无有色见尽断见盗。着无有色见道断见盗。着无有色见苦断戒盗。着无有色见道断戒盗。是名为十二使着无有色使。是为三十六使。名为三十六邪使。 疑使为何等。十二使名为疑使。何等十二。着欲见苦断疑。着欲见习断疑。着欲见尽断疑。着欲见道断疑。着色见苦断疑。着色见习断疑。着色见尽断疑。着色见道断疑。着无有色见苦断疑。着无有色见习断疑。着无有色见尽断疑。着无有色见道断疑。是名为十二疑。使是为尘是为尘脑。有时尘无有脑者。除尘所余乱意念法。是为脑非尘。从起为八。一为睡。二为瞑。三为乐。四为疑。五为猗。六为恣态。七为不愧。八为不惭。是故说从起八。 所黠为何等。十黠。何等为十。一为法黠。二为比黠。三为知人心黠。四为巧黠。五为苦黠。六为习黠。七为灭黠。八为道黠。九为尽黠。十为无为黠。 法黠为何等。在生死欲所无有结黠。在生死欲本所无有结黠在。生死欲灭无有结黠。在生死欲坏道行无有结黠。亦在法黠亦在法地所无有结黠。是名为法 现代汉语译本 执着于无色界是什么？执着于无色界，是由于错误的见解而断除对苦的认知吗？执着于无色界，是由于错误的见解而断除对苦的必要认知吗？执着于无色界，是由于错误的见解而断除错误的认知吗？执着于无色界，是由于错误的见解而断除对习（集）的认知吗？执着于无色界，是由于错误的见解而断除对习（集）的认知吗？执着于无色界，是由于错误的见解而断除对道的认知吗？执着于无色界，是由于错误的见解而断除对苦的认知，产生了盗取（不当获取）的念头吗？执着于无色界，是由于错误的见解而断除对习（集）的认知，产生了盗取（不当获取）的念头吗？执着于无色界，是由于错误的见解而断除对灭的认知，产生了盗取（不当获取）的念头吗？执着于无色界，是由于错误的见解而断除对道的认知，产生了盗取（不当获取）的念头吗？执着于无色界，是由于错误的见解而断除对苦的认知，产生了戒律上的盗取（不当持戒）吗？执着于无色界，是由于错误的见解而断除对道的认知，产生了戒律上的盗取（不当持戒）吗？这被称为十二使，执着于无色界的使。这就是三十六使。名为三十六邪使。 疑使是什么？十二使被称为疑使。哪十二种？执着于欲界，由于错误的见解而断除对苦的怀疑。执着于欲界，由于错误的见解而断除对习（集）的怀疑。执着于欲界，由于错误的见解而断除对灭的怀疑。执着于欲界，由于错误的见解而断除对道的怀疑。执着于色界，由于错误的见解而断除对苦的怀疑。执着于色界，由于错误的见解而断除对习（集）的怀疑。执着于色界，由于错误的见解而断除对灭的怀疑。执着于色界，由于错误的见解而断除对道的怀疑。执着于无色界，由于错误的见解而断除对苦的怀疑。执着于无色界，由于错误的见解而断除对习（集）的怀疑。执着于无色界，由于错误的见解而断除对灭的怀疑。执着于无色界，由于错误的见解而断除对道的怀疑。这被称为十二疑使。使是尘埃，是尘埃之脑。有时是尘埃而没有脑，去除尘埃后剩余的混乱意念法，是脑而不是尘埃。从这里产生的有八种：一是睡眠，二是昏沉，三是享乐，四是怀疑，五是懈怠，六是放纵，七是不感到羞愧，八是不感到惭愧。所以说从这里产生八种。 所黠是什么？有十种黠。哪十种？一是法黠，二是比黠，三是知人心黠，四是巧黠，五是苦黠，六是习（集）黠，七是灭黠，八是道黠，九是尽黠，十是无为黠。 法黠是什么？在生死轮回的欲望中没有束缚的黠慧。在生死轮回的欲望的根本中没有束缚的黠慧。在生死轮回的欲望的灭尽中没有束缚的黠慧。在生死轮回的欲望的破坏之道中没有束缚的黠慧。也在法黠中，也在法地中没有束缚的黠慧。这被称为法黠。