English
English version What is attachment to the realm of non-form? Is attachment to the realm of non-form due to severing the perception of suffering through wrong views? Is attachment to the realm of non-form due to severing the necessary perception of suffering through wrong views? Is attachment to the realm of non-form due to severing wrong perceptions through wrong views? Is attachment to the realm of non-form due to severing the perception of origin (accumulation) through wrong views? Is attachment to the realm of non-form due to severing the perception of origin (accumulation) through wrong views? Is attachment to the realm of non-form due to severing the perception of the path through wrong views? Is attachment to the realm of non-form due to severing the perception of suffering through wrong views, giving rise to thoughts of theft (improper acquisition)? Is attachment to the realm of non-form due to severing the perception of origin (accumulation) through wrong views, giving rise to thoughts of theft (improper acquisition)? Is attachment to the realm of non-form due to severing the perception of cessation through wrong views, giving rise to thoughts of theft (improper acquisition)? Is attachment to the realm of non-form due to severing the perception of the path through wrong views, giving rise to thoughts of theft (improper acquisition)? Is attachment to the realm of non-form due to severing the perception of suffering through wrong views, giving rise to theft in terms of precepts (improper adherence to precepts)? Is attachment to the realm of non-form due to severing the perception of the path through wrong views, giving rise to theft in terms of precepts (improper adherence to precepts)? These are called the twelve 'anusaya' (latent tendencies), the 'anusaya' attached to the realm of non-form. These are the thirty-six 'anusaya'. They are called the thirty-six evil 'anusaya'. What is 'doubt-anusaya'? The twelve 'anusaya' are called 'doubt-anusaya'. Which twelve? Attachment to the desire realm, severing doubt about the perception of suffering through wrong views. Attachment to the desire realm, severing doubt about the perception of origin (accumulation) through wrong views. Attachment to the desire realm, severing doubt about the perception of cessation through wrong views. Attachment to the desire realm, severing doubt about the perception of the path through wrong views. Attachment to the form realm, severing doubt about the perception of suffering through wrong views. Attachment to the form realm, severing doubt about the perception of origin (accumulation) through wrong views. Attachment to the form realm, severing doubt about the perception of cessation through wrong views. Attachment to the form realm, severing doubt about the perception of the path through wrong views. Attachment to the non-form realm, severing doubt about the perception of suffering through wrong views. Attachment to the non-form realm, severing doubt about the perception of origin (accumulation) through wrong views. Attachment to the non-form realm, severing doubt about the perception of cessation through wrong views. Attachment to the non-form realm, severing doubt about the perception of the path through wrong views. These are called the twelve 'doubt-anusaya'. 'Anusaya' is dust, it is the brain of dust. Sometimes it is dust without a brain; the confused thoughts remaining after removing the dust are the brain, not the dust. From this arise eight things: one is sleep, two is drowsiness, three is pleasure, four is doubt, five is sloth, six is indulgence, seven is shamelessness, and eight is lack of remorse. Therefore, it is said that eight things arise from this. What is 'wisdom' ('kushala')? There are ten kinds of wisdom. What are the ten? One is 'dharma-kushala' (wisdom regarding the teachings), two is 'bhikkhu-kushala' (wisdom regarding the monastic community), three is 'knowing-the-minds-of-others-kushala' (wisdom regarding knowing the minds of others), four is 'skillful-kushala' (skillful wisdom), five is 'suffering-kushala' (wisdom regarding suffering), six is 'origin-kushala' (wisdom regarding origin/accumulation), seven is 'cessation-kushala' (wisdom regarding cessation), eight is 'path-kushala' (wisdom regarding the path), nine is 'extinction-kushala' (wisdom regarding extinction), and ten is 'unconditioned-kushala' (wisdom regarding the unconditioned). What is 'dharma-kushala'? Wisdom without fetters in the desires of samsara (cycle of rebirth). Wisdom without fetters in the root of the desires of samsara. Wisdom without fetters in the cessation of the desires of samsara. Wisdom without fetters in the path of destruction of the desires of samsara. Also, wisdom without fetters in 'dharma-kushala' and in the 'dharma-bhumi' (ground of dharma). This is called 'dharma-kushala'. -------------------------------------------------------------------------------- 黠。
Chinese
比黠为何等。在色无有色行无有结黠。在色无有色本无有结黠。在色无有色行灭无有结黠。在色无有色行断为道无有结黠。亦在比黠亦在比地无有结黠。是名为比黠。 知人心黠为何等。所黠行所黠福所黠合。已得不舍。常在前常念不忘。为人故为他众故恩行。是故意念知。是名为知人心黠。 巧黠为何等。世间所行黠。是名巧黠。苦黠为何等。受五阴非常苦空非身念所无有结黠。是名为苦黠。 习黠为何等。世间本亦本集生因缘思念无有结黠。是名为习黠。 灭黠为何等。灭灭为黠。最要念不结黠。是名为灭黠。 道黠为何等。道为道如应受观者。欲出念无有结黠。是名为道黠。 尽黠为何等。已识苦已舍习尽已有证。道已行从是黠见知意得应。是名为尽黠。 无为黠为何等。苦已更不复更。习已毕不复毕。尽已有证不复用证。道已行不复行。从是所黠所见所知所意得。是名为无为黠。故说所黠。 所有见为何等。所有黠见为见。有时见非黠。为何等。八更者可。八更者可为何等。苦法黠可苦譬黠可。习法黠可习譬黠可。尽法黠可尽譬黠可。道法黠可道譬黠可。故说所见。若得是为黠。不有时得。非黠八更可如上说。故说所更。 德为何等。 现代汉语译本 黠（Xiá）： 何谓比黠？于色（Sè，物质）无有色（没有物质），于行（Xíng，行为）无有结（烦恼的束缚）的黠。于色无有色，于本（根本）无有结的黠。于色无有色，于行灭（行为止息）无有结的黠。于色无有色，于行断（行为断绝）以至道的黠。亦在于比黠，亦在于比地（境界）无有结的黠。这被称为比黠。 何谓知人心黠？对于所黠行（所理解的行为），所黠福（所理解的福报），所黠合（所理解的结合），已经得到的（利益）不舍弃，常常在眼前，常常忆念不忘，为了人，为了他人大众的缘故而施行恩惠。这是故意念知。这被称为知人心黠。 何谓巧黠？世间所行的黠，这名为巧黠。何谓苦黠？领受五阴（Wǔyīn，构成个体存在的五种要素：色、受、想、行、识）的非常、苦、空、非身（无我）的念，没有烦恼的束缚。这被称为苦黠。 何谓习黠？对于世间的根本，亦即根本的集（苦的根源），生（产生），因缘（条件）的思念，没有烦恼的束缚。这被称为习黠。 何谓灭黠？灭（寂灭）的寂灭为黠。最重要的是念而不被烦恼束缚。这被称为灭黠。 何谓道黠？道（通往解脱的道路）为道，如应受观者。欲（欲望）出（离），念（正念）没有烦恼的束缚。这被称为道黠。 何谓尽黠？已经认识了苦，已经舍弃了习，尽（灭尽）已经有了证悟，道已经行过，从此黠（智慧）见知意得应。这被称为尽黠。 何谓无为黠？苦已经经历过不再经历，习已经完毕不再完毕，尽已经有了证悟不再需要证悟，道已经行过不再需要行。从此所黠（所理解的），所见（所见的），所知（所知的），所意得（所意念得到的），这被称为无为黠。所以说所黠。 所有见（见解）为何等？所有黠（智慧）见为见。有时见非黠。为何等？八更者可。八更者可为何等？苦法黠可，苦譬黠可。习法黠可，习譬黠可。尽法黠可，尽譬黠可。道法黠可，道譬黠可。故说所见。若得是为黠，不有时得。非黠八更可如上说。故说所更。 德（功德）为何等？
English
English version Śikṣā (Śikṣā): What is 'comparing wisdom' (比黠, Bǐ xiá)? It is wisdom without fetters (结, Jié) in form (色, Sè) without form, in action (行, Xíng) without fetters. It is wisdom without fetters in form without form, in the origin (本, Běn). It is wisdom without fetters in form without form, in the cessation (灭, Miè) of action. It is wisdom without fetters in form without form, in the cutting off of action as the path (道, Dào). It is also in comparing wisdom, also in the realm (地, Dì) of comparison without fetters. This is called 'comparing wisdom'. What is 'knowing the minds of others' wisdom (知人心黠, Zhī rénxīn xiá)? It is not abandoning what has been obtained, constantly present, constantly mindful and unforgetting, for the sake of people, for the sake of other multitudes, practicing kindness in what is understood of action, what is understood of merit (福, Fú), what is understood of combination (合, Hé). This is intentional knowing. This is called 'knowing the minds of others' wisdom. What is 'skillful wisdom' (巧黠, Qiǎo xiá)? It is wisdom in what is practiced in the world. This is called 'skillful wisdom'. What is 'suffering wisdom' (苦黠, Kǔ xiá)? It is the thought of the reception of the five aggregates (五阴, Wǔyīn: form, feeling, perception, mental formations, and consciousness) as impermanent, suffering, empty, and non-self, without fetters. This is called 'suffering wisdom'. What is 'habitual wisdom' (习黠, Xí xiá)? It is the thought of the origin of the world, that is, the accumulation (集, Jí) of the origin, arising (生, Shēng), and conditions (因缘, Yīnyuán), without fetters. This is called 'habitual wisdom'. What is 'cessation wisdom' (灭黠, Miè xiá)? It is the cessation of cessation as wisdom. Most importantly, it is mindfulness without being bound by fetters. This is called 'cessation wisdom'. What is 'path wisdom' (道黠, Dào xiá)? The path as the path, as those who should be observed. Desire (欲, Yù) to exit (出, Chū), mindfulness (念, Niàn) without fetters. This is called 'path wisdom'. What is 'exhaustion wisdom' (尽黠, Jìn xiá)? Having recognized suffering, having abandoned habit, exhaustion (尽, Jìn) having been realized, the path having been practiced, from this wisdom, seeing, knowing, and intention are obtained accordingly. This is called 'exhaustion wisdom'. What is 'unconditioned wisdom' (无为黠, Wúwéi xiá)? Suffering having been experienced is no longer experienced, habit having been completed is no longer completed, exhaustion having been realized no longer needs realization, the path having been practiced no longer needs practice. From this what is understood, what is seen, what is known, what is intentionally obtained, this is called 'unconditioned wisdom'. Therefore, it is said what is understood. What is all seeing (见, Jiàn)? All wisdom seeing is seeing. Sometimes seeing is not wisdom. What is it? The eight further ones are possible. What are the eight further ones that are possible? Suffering Dharma wisdom is possible, suffering simile wisdom is possible. Habit Dharma wisdom is possible, habit simile wisdom is possible. Cessation Dharma wisdom is possible, cessation simile wisdom is possible. Path Dharma wisdom is possible, path simile wisdom is possible. Therefore, it is said what is seen. If obtained, this is wisdom, not sometimes obtained. Non-wisdom, the eight further ones are possible as said above. Therefore, it is said what is further. What is virtue (德, Dé)? --------------------------------------------------------------------------------
Chinese
得法为德。无有思想思惟为何等。天上一处名为一切净。在有无有欲前。有思想出所意念法灭不随。是名为不思想思惟。灭思惟为何等。二十六天上名为不欲。中得道者。上头行要出所意念法灭倒。是名为灭思惟不思想为何等。无有思想人化生天上。上头意亦堕天上时意除是中间。乃从是若意念法灭倒。是名为不思想。 念根为何等。三界中命会为何等。人同居得。处为何等。同郡县。种得为何等。为五阴。入得为何等。所内外得入。是名为入得。生为何等。得阴。老为何等。阴熟。止行何等。宿命行来望。非常为何等。已生复亡。名字为何等。知分别。绝为何等。字为具。政用为何等。字会。 空为何等。虚空无所有无所著无所色。是名为空。尽尚未离为何等。已尽不复更不复着。尽为何等。度世无为。是名为五法五行行说具。 阿毗昙五法行经 现代汉语译本： ‘得法为德’是什么意思？没有思想和思惟是什么意思？在天上有一处地方叫做‘一切净’（Sarvaklesa-prahana-sthana），在有欲和无欲之前，有思想产生，但所意念的法随即灭去，不再跟随，这叫做‘不思想思惟’。 ‘灭思惟’是什么意思？在二十六天上，名为‘不欲’（Akanistha）的地方，那些证得道果的人，他们的意念想要脱离，但所意念的法随即灭去并颠倒，这叫做‘灭思惟’。‘不思想’是什么意思？没有思想的人化生到天上，他们的意念也随之堕落。当意念消除时，如果意念之法灭去并颠倒，这叫做‘不思想’。 ‘念根’是什么意思？在三界中，生命聚集是什么意思？人共同居住的地方是什么意思？共同的郡县，种类是什么意思？是五阴（Panca-skandha）。‘入得’是什么意思？内外所得的进入，这叫做‘入得’。‘生’是什么意思？得到阴。‘老’是什么意思？阴成熟。‘止行’是什么意思？宿命的行来和期望。‘非常’是什么意思？已经生起又灭亡。‘名字’是什么意思？知道和分别。‘绝’是什么意思？字完备。‘政用’是什么意思？字会合。 ‘空’是什么意思？虚空无所有，无所执著，无所色，这叫做‘空’。‘尽尚未离’是什么意思？已经穷尽，不再重复，不再执著。‘尽’是什么意思？度过世间，达到无为。这叫做五法五行行说的具足。 《阿毗昙五法行经》