English
English version Eleven are wholesome (kusala). Six are afflictions (klesha). The rest are secondary afflictions (upaklesha). Four are indeterminate (aniyata). These four indeterminate dharmas are neither true afflictions nor secondary afflictions, because they are common to wholesome and neutral (avyakrita) states. The nature (svabhava) and function (karman) of contact (sparsha) and the like should be explained. What is contact? Contact is the coming together of the three – sense organ, object, and consciousness – with discernment as its characteristic. The 'three coming together' refers to the union of eye, form, and visual consciousness, and so on. When these come together, mind and mental factors (caitasika dharmas) arise, and this is called contact. Its function is to serve as the basis for feeling (vedana). What is attention (manaskara)? Attention is the capacity to direct the mind, with arousal as its characteristic. It causes the mind and mental factors to be present, alert, and active. Its meaning is recollection, and its function is to maintain and focus the mind. What is intention (cetana)? Intention is the mental activity that directs the mind towards actions related to merit, demerit, or neither, with mental karma (karma) as its characteristic. If this characteristic is present, the function of consciousness (vijnana) to apprehend arises immediately, just as a magnet attracts iron and causes it to move. Its function is to propel wholesome, unwholesome, and neutral states of mind. What is desire (chanda)? Desire is the hope for things that are loved and cherished, with aspiration as its characteristic. 'Things that are loved and cherished' refers to things that are pleasing to see, hear, and so on. Its meaning is wishful thinking and seeking, and its function is to serve as the basis for effort (virya). What is conviction (adhimoksha)? Conviction is the firm acceptance of a determined object, in accordance with what is understood, with approval as its characteristic. 'Determined object' refers to the five aggregates (panca-skandha), as Adityabandhu said: 'Form (rupa) is like a lump of foam, feeling is like a water bubble, perception (samjna) is like a mirage, formations (samskara) are like a banana tree, and consciousness is like an illusion.' Such is the determination, or like the intrinsic nature of all phenomena, that is, the arising of determination as it is. 'Determination' means holding firm, without any other force to divert it. Because conviction is superior, other forces cannot sway it. What is mindfulness (smrti)? Mindfulness is the non-forgetting of familiar things, with clear recollection as its characteristic. 'Familiar things' refers to things that have been practiced before. Its function is to serve as the basis for non-distraction. What is concentration (samadhi)? Concentration is the one-pointedness of mind on the object of observation. 'Object of observation' refers to the five aggregates, and impermanence (anitya), suffering (duhkha), emptiness (sunyata), non-self (anatman), and so on. 'One-pointedness of mind' means focused attention. Its function is to serve as the basis for wisdom (prajna). Because the mind is stable, one knows things as they truly are. What is wisdom (prajna)? Wisdom is... --------------------------------------------------------------------------------
Chinese
即于彼择法为性。或如理所引。或不如理所引。或俱非所引。 即于彼者。谓所观事。择法者。谓于诸法自相共相由慧简择。得决定故。如理所引者。谓佛弟子。不如理所引者。谓诸外道。俱非所引者。谓余众生。断疑为业。慧能简择。于诸法中。得决定故。 云何信。谓于业果诸谛宝等。深正符顺。心净为性。 于业者。谓福。非福。不动业。于果者。谓须陀洹。斯陀含。阿那含。阿罗汉果。于谛者。谓苦集灭道谛。于宝者。谓佛法僧宝。于如是业果等。极相符顺。亦名清净。及希求义。与欲所依为业。 云何惭。谓自增上。及法增上。于所作罪。羞耻为性。罪谓过失。智者所厌患故。羞耻者。谓不作众罪。防息恶行。所依为业。 云何愧。谓他增上。于所作罪。羞耻为性。他增上者谓怖畏责罚。及议论等。所有罪失。羞耻于他。业如惭说。 云何无贪。谓贪对治。令深厌患。无著为性。谓于诸有。及有资具。染着为贪。彼之对治。说为无贪。此即于有。及有资具。无染着义。遍知生死诸过失故。名为厌患。恶行不起。所依为业。 云何无瞋。谓瞋对治。以慈为性。谓于众生。不损害义。业如无贪说。 云何无痴。谓痴对治。如实正行为性。如实者略。谓四圣谛 现代汉语译本： 即于此以择法为特性。（择法：对佛法的选择和辨别）或由如理的引导，或由不如理的引导，或两者都不是引导。 ‘即于此’指的是所观察的事物。‘择法’指的是通过智慧对诸法的自相和共相进行简择，从而获得决定的过程。‘如理所引’指的是佛弟子。‘不如理所引’指的是各种外道。‘俱非所引’指的是其余众生。它的作用是断除疑惑，因为智慧能够简择，从而在诸法中获得决断。 什么是信？指的是对于业果、诸谛、宝等，深刻而正确的信服和顺从，以心清净为特性。 ‘于业’指的是福业、非福业和不动业。‘于果’指的是须陀洹（Sotapanna，入流果）、斯陀含（Sakadagami，一来果）、阿那含（Anagami，不还果）、阿罗汉（Arahat，无学果）。‘于谛’指的是苦、集、灭、道四圣谛。‘于宝’指的是佛、法、僧三宝。对于这样的业果等，极其信服和顺从，也称为清净，以及希求之义。它的作用是作为欲求的所依。 什么是惭？指的是以自身增上和法增上为因，对于所作的罪过感到羞耻，以羞耻为特性。罪指的是过失，是智者所厌恶的。羞耻指的是不做各种罪恶，防止和停止恶行。它的作用是作为所依。 什么是愧？指的是以他人增上为因，对于所作的罪过感到羞耻，以羞耻为特性。他人增上指的是害怕责罚以及议论等。对于所有的罪过和过失，在他人面前感到羞耻。作用如同惭所说。 什么是无贪？指的是贪的对治，使人深深厌患，以无执著为特性。对于各种存在（有），以及存在的资具的染著称为贪。无贪是对治贪的方法。这就是对于存在以及存在的资具没有染著的意义。因为遍知生死轮回的各种过失，所以称为厌患。它的作用是不生起恶行。 什么是无瞋？指的是瞋的对治，以慈爱为特性。指的是对于众生不损害。作用如同无贪所说。 什么是无痴？指的是痴的对治，以如实正行为特性。如实简略地说，就是四圣谛。
English
English version: Namely, in that, the characteristic is the selection of Dharma (Dharma: the selection and discernment of Buddhist teachings). Either guided by what is reasonable, or guided by what is unreasonable, or neither. 'Namely, in that' refers to the things being observed. 'Selection of Dharma' refers to the process of discerning the self-characteristics and common characteristics of all Dharmas through wisdom, thereby obtaining a decision. 'Guided by what is reasonable' refers to the disciples of the Buddha. 'Guided by what is unreasonable' refers to various non-Buddhist paths. 'Neither' refers to other sentient beings. Its function is to eliminate doubts, because wisdom can discern, thereby obtaining a decision among all Dharmas. What is faith? It refers to deep and correct belief and compliance with karma and its results, the Truths, the Jewels, etc., with purity of mind as its characteristic. 'In karma' refers to meritorious karma, non-meritorious karma, and unwavering karma. 'In results' refers to the fruits of Sotapanna (stream-enterer), Sakadagami (once-returner), Anagami (non-returner), and Arhat (worthy one). 'In Truths' refers to the Four Noble Truths of suffering, accumulation, cessation, and the path. 'In Jewels' refers to the Three Jewels of Buddha, Dharma, and Sangha. For such karma and its results, there is extreme belief and compliance, also called purity, and the meaning of aspiration. Its function is to serve as the basis for desire. What is shame? It refers to feeling ashamed of one's wrongdoings due to self-respect and respect for the Dharma, with shame as its characteristic. Wrongdoing refers to faults, which are detested by the wise. Shame refers to not committing various wrongdoings, preventing and stopping evil actions. Its function is to serve as a basis. What is embarrassment? It refers to feeling ashamed of one's wrongdoings due to the influence of others, with shame as its characteristic. The influence of others refers to fearing punishment and criticism, etc. Feeling ashamed of all wrongdoings and faults in front of others. Its function is as described for shame. What is non-greed? It refers to the antidote to greed, causing deep aversion, with non-attachment as its characteristic. Attachment to various existences (bhava) and the resources for existence is called greed. Non-greed is the method to counteract greed. This is the meaning of non-attachment to existence and the resources for existence. Because of fully knowing the various faults of samsara, it is called aversion. Its function is to prevent the arising of evil actions. What is non-anger? It refers to the antidote to anger, with loving-kindness as its characteristic. It refers to not harming sentient beings. Its function is as described for non-greed. What is non-ignorance? It refers to the antidote to ignorance, with acting in accordance with reality as its characteristic. Briefly, reality refers to the Four Noble Truths. --------------------------------------------------------------------------------
Chinese
广。谓十二缘起。于彼加行。是正知义。业亦如无贪说。 云何精进。谓懈怠对治。善品现前。勤勇为性。谓若被甲。若加行。若无怯弱。若不退转。若无喜足。是如此义。圆满成就。善法为业。 云何轻安。谓粗重对治。身心调畅。堪能为性。谓能弃舍十不善行。除障为业。由此力故。除一切障。转舍粗重。 云何不放逸。谓放逸对治。依止无贪。乃至精进。舍诸不善。修彼对治诸善法故。谓贪瞋痴。及以懈怠。名为放逸。对治彼故。是不放逸。谓依无贪．无瞋．无痴．精进四法。对治不善法。修习善法故。世出世间正行所依为业。 云何舍。谓依如是无贪。无瞋。乃至精进。获得心平等性。心正直性。心无功用性。又复由此。离诸杂染法。安住清净法。谓依无贪。无瞋无痴。精进性故。或时远离昏沉掉举诸过失故。初得心平等。或时任运无勉励故。次得心正直。或时远离诸杂染故。最后获得心无功用。业如不放逸说。 云何不害。谓害对治。以悲为性。谓由悲故。不害群生。是无瞋分。不损恼为业。 云何贪。谓于五取蕴。染爱耽着为性。谓此缠缚。轮回三界。生苦为业。由爱力故。生五取蕴。 云何瞋。谓于群生。损害为性。住不安隐。及恶行所依为业。不安隐者 现代汉语译本： 什么是广？指的是十二缘起（十二因缘，佛教关于生命轮回的理论）。在十二缘起的加行（修行）中，具有正知的意义。业（行为）的解释如同无贪（没有贪欲）的解释。 什么是精进？指的是对治懈怠，使善法现前，以勤奋勇猛为特性。包括披甲（准备战斗）、加行（努力修行）、无怯弱（不胆怯）、不退转（不退缩）、无喜足（不满足于已有的成就）。这就是精进的意义。它的作用是圆满成就各种善法。 什么是轻安？指的是对治粗重（身心的沉重和不适），使身心调畅，以堪能（能够胜任）为特性。能够舍弃十不善行（十种恶业），以此来消除障碍。由于轻安的力量，可以去除一切障碍，转化舍弃粗重。 什么是不放逸？指的是对治放逸（放纵懈怠），依止无贪、无瞋、无痴（没有贪欲、嗔恨、愚痴）乃至精进，舍弃各种不善法，修习对治它们的各种善法。贪、瞋、痴以及懈怠，被称为放逸。对治它们，就是不放逸。也就是依止无贪、无瞋、无痴、精进这四种方法，来对治不善法，修习善法。它的作用是作为世间和出世间正当行为的所依。 什么是舍？指的是依止如是的无贪、无瞋，乃至精进，获得心平等性（内心平静）、心正直性（内心正直）、心无功用性（内心自然而然）。又由此，远离各种杂染法（烦恼），安住于清净法。也就是依止无贪、无瞋、无痴、精进的特性，有时远离昏沉掉举（精神萎靡和心神不定）等过失，最初获得心平等；有时任运（自然而然）而无需勉励，其次获得心正直；有时远离各种杂染，最后获得心无功用。它的作用如同不放逸的解释。 什么是不害？指的是对治损害，以悲（慈悲）为特性。由于慈悲，不伤害众生。这是无瞋的一部分，它的作用是不损害恼乱众生。 什么是贪？指的是对于五取蕴（色、受、想、行、识五种构成生命的要素），产生染爱耽着（污染的爱和执着）的心理。这种贪会缠缚众生，使之在三界（欲界、色界、无色界）中轮回，产生痛苦。由于爱的力量，产生五取蕴。 什么是瞋？指的是对于众生，产生损害的心理。它的作用是使人住于不安稳的状态，并且是恶行的所依。不安稳指的是...