English
English version: What is 'extensiveness'? It refers to the twelve Nidānas (twelve links of dependent origination, the Buddhist theory of the cycle of life). Applying effort to them is the meaning of right knowledge. The explanation of karma (action) is like the explanation of non-greed (absence of desire). What is diligence? It refers to the antidote to laziness, the manifestation of wholesome qualities, and has the characteristic of being diligent and courageous. It includes being armored (prepared for battle), applying effort (practicing diligently), being without timidity (not being timid), not regressing (not retreating), and not being content (not being satisfied with existing achievements). This is the meaning of diligence. Its function is to perfectly accomplish various wholesome qualities. What is pliancy? It refers to the antidote to unwieldiness (heaviness and discomfort of body and mind), making body and mind harmonious, and has the characteristic of being capable (able to undertake). It is able to abandon the ten unwholesome actions (ten kinds of evil karma), thereby eliminating obstacles. Due to the power of pliancy, all obstacles can be removed, and unwieldiness can be transformed and abandoned. What is non-negligence? It refers to the antidote to negligence (carelessness and laziness), relying on non-greed, non-hatred, non-delusion (absence of greed, hatred, and delusion), and even diligence, abandoning various unwholesome qualities, and cultivating various wholesome qualities that counteract them. Greed, hatred, delusion, and laziness are called negligence. Counteracting them is non-negligence. That is, relying on the four qualities of non-greed, non-hatred, non-delusion, and diligence to counteract unwholesome qualities and cultivate wholesome qualities. Its function is to serve as the basis for righteous conduct in both worldly and transcendental realms. What is equanimity? It refers to, relying on such non-greed, non-hatred, and even diligence, obtaining mental equality (inner peace), mental uprightness (inner integrity), and mental effortlessness (inner spontaneity). Furthermore, thereby, being separated from various defiled qualities (afflictions) and abiding in pure qualities. That is, relying on the characteristics of non-greed, non-hatred, non-delusion, and diligence, sometimes being separated from faults such as lethargy and agitation (mental dullness and restlessness), initially obtaining mental equality; sometimes spontaneously and without effort, secondly obtaining mental uprightness; sometimes being separated from various defilements, finally obtaining mental effortlessness. Its function is like the explanation of non-negligence. What is non-harming? It refers to the antidote to harming, having compassion as its characteristic. Due to compassion, not harming sentient beings. This is a part of non-hatred, and its function is not to harm or disturb sentient beings. What is greed? It refers to the mind of being tainted with love and attachment (contaminated love and attachment) to the five aggregates (form, feeling, perception, mental formations, and consciousness, the five elements that constitute life). This greed binds sentient beings, causing them to cycle through the three realms (desire realm, form realm, formless realm), producing suffering. Due to the power of love, the five aggregates arise. What is hatred? It refers to the mind of generating harm towards sentient beings. Its function is to cause one to dwell in a state of unease and to be the basis of evil actions. Unease refers to... -------------------------------------------------------------------------------- 。谓损害他。自住苦故。
Chinese
云何慢。慢有七种。谓慢．过慢．过过慢．我慢．增上慢．卑慢．邪慢。云何慢。谓于劣计己胜。或于等计己等。如是心高举为性。云何过慢。谓于等计己胜。或于胜计己等。如是心高举为性。云何过过慢。谓于胜计己胜。如是心高举为性。云何我慢。谓于五取蕴。随计为我。或为我所。如是心高举为性。云何增上慢。谓未得增上殊胜所证之法。谓我已得。如是心高举为性。增上殊胜所证法者。谓诸圣果。及三摩地。三摩钵底等。于彼未得。谓我已得。而自矜倨。云何卑慢谓于多分殊胜。计己少分下劣。如是心高举为性。云何邪慢。谓实无德。计己有德。如是心高举为性。下生敬重所依为业。谓于尊者。及有德者。而起倨慠。不生崇重。 云何无明。谓于业果谛宝。无智为性。此有二种。一者俱生。二者分别。又欲界贪瞋。及以无明。为三不善根。谓贪不善根。瞋不善根。痴不善根。此复俱生。不俱生。分别所起。俱生者。谓禽兽等。不俱生者。谓贪相应等。分别者。谓诸见相应与虚妄决定。疑烦恼所依为业。 云何见。见有五种。谓萨迦耶见．边执见．邪见．见取．戒取。云何萨迦耶见。谓于五取蕴。随执为我。或为我所。染慧为性。萨谓败坏义。迦耶谓和合积聚义。 现代汉语译本：什么是损害？损害是指伤害他人，因为自己安住于痛苦之中。 什么是慢？慢有七种：慢、过慢、过过慢、我慢、增上慢、卑慢、邪慢。什么是慢？是指对于不如自己的人，认为自己胜过他；或者对于与自己相等的人，认为自己与他相等。像这样内心高举为特性。什么是过慢？是指对于与自己相等的人，认为自己胜过他；或者对于胜过自己的人，认为自己与他相等。像这样内心高举为特性。什么是过过慢？是指对于胜过自己的人，认为自己胜过他。像这样内心高举为特性。什么是我慢？是指对于五取蕴（pancha-upadanakkhandha），随之计度为‘我’，或者为‘我所’。像这样内心高举为特性。什么是增上慢？是指没有得到增上殊胜所证之法，却说我已经得到。像这样内心高举为特性。增上殊胜所证法是指诸圣果，以及三摩地（samadhi）、三摩钵底（samapatti）等。对于这些没有得到，却说我已经得到，而自我矜持傲慢。什么是卑慢？是指对于大部分殊胜之处，认为自己只有少部分下劣。像这样内心高举为特性。什么是邪慢？是指实际上没有德行，却认为自己有德行。像这样内心高举为特性。其作用是成为不生起敬重心的所依，即对于尊者和有德行的人，却生起傲慢，不生起崇敬之心。 什么是无明？是指对于业果、谛、宝，没有智慧作为其特性。这有二种：一是俱生，二是分别。并且欲界（kama-dhatu）的贪、嗔以及无明，是三种不善根。即贪不善根、嗔不善根、痴不善根。这又分为俱生、不俱生、分别所起。俱生是指禽兽等。不俱生是指与贪相应等。分别是指与诸见相应，并且虚妄决定。其作用是成为疑惑烦恼的所依。 什么是见？见有五种：即萨迦耶见（satkayadristi）、边执见（antagrahadristi）、邪见（mithyadristi）、见取（dristi-paramarsa）、戒取（silavata-paramarsa）。什么是萨迦耶见？是指对于五取蕴（pancha-upadanakkhandha），随之执着为‘我’，或者为‘我所’，以染污的智慧为特性。萨（sat）是败坏的意思，迦耶（kaya）是和合积聚的意思。
English
English version: What is harming? Harming means hurting others because one dwells in suffering oneself. What is conceit? There are seven types of conceit: conceit, excessive conceit, exceedingly excessive conceit, self-conceit, superior conceit, inferior conceit, and wrong conceit. What is conceit? It means considering oneself superior to those who are inferior, or considering oneself equal to those who are equal. Such a state of mind is characterized by arrogance. What is excessive conceit? It means considering oneself superior to those who are equal, or considering oneself equal to those who are superior. Such a state of mind is characterized by arrogance. What is exceedingly excessive conceit? It means considering oneself superior to those who are superior. Such a state of mind is characterized by arrogance. What is self-conceit? It means regarding the five aggregates of clinging (pancha-upadanakkhandha) as 'I' or 'mine'. Such a state of mind is characterized by arrogance. What is superior conceit? It means claiming to have attained superior and extraordinary qualities of realization when one has not. Such a state of mind is characterized by arrogance. Superior and extraordinary qualities of realization refer to the fruits of the path, as well as samadhi (samadhi), samapatti (samapatti), etc. Claiming to have attained these when one has not, and being self-satisfied and arrogant. What is inferior conceit? It means considering oneself inferior in a small part while possessing many superior qualities. Such a state of mind is characterized by arrogance. What is wrong conceit? It means claiming to possess virtues when one actually has none. Such a state of mind is characterized by arrogance. Its function is to become the basis for not generating respect, that is, to be arrogant towards venerable and virtuous individuals, and not to generate reverence. What is ignorance? It means lacking wisdom regarding karma and its results, the Truths, and the Jewels, as its characteristic. There are two types of ignorance: innate and conceptual. Furthermore, greed, hatred, and ignorance in the desire realm (kama-dhatu) are the three unwholesome roots: the unwholesome root of greed, the unwholesome root of hatred, and the unwholesome root of delusion. These are further divided into innate, non-innate, and conceptually arisen. Innate refers to beings such as birds and beasts. Non-innate refers to things such as being associated with greed. Conceptual refers to being associated with views and falsely determining things. Its function is to become the basis for doubt and afflictions. What is view? There are five types of views: the view of self-identity (satkayadristi), the view of holding to extremes (antagrahadristi), wrong view (mithyadristi), the view of holding to views (dristi-paramarsa), and the view of holding to precepts (silavata-paramarsa). What is the view of self-identity? It means clinging to the five aggregates of clinging (pancha-upadanakkhandha) as 'I' or 'mine', with defiled wisdom as its characteristic. Sat (sat) means decay, and kaya (kaya) means aggregation and accumulation. --------------------------------------------------------------------------------
Chinese
即于此中。见一见常。异蕴有我蕴。为我所等。何故复如是说。谓萨者破常想。迦耶破一想。无常积集。是中无我及我所故。染慧者。谓烦恼俱。一切见品所依为业。 云何边执见。谓萨迦耶见增上力故。即于所取。或执为常。或执为断。染慧为性。常边者。谓执我自在。为遍常等。断边者。谓执有作者丈夫等彼死已不复生。如瓶既破更无盛用。障中道出离为业。 云何邪见。谓谤因果。或谤作用。或坏善事。染慧为性。谤因者。因谓业烦恼性。合有五支。烦恼有三种。谓无明爱取。业有二种谓行及有。有者。谓依阿赖耶识诸业种子此亦名业。如世尊说。阿难。若业能与未来果彼亦名有。如是等。此谤名为谤因。谤果者。果有七支。谓识名色六处触受生老死。此谤为谤果。或复谤无善行恶行。名为谤因。谤无善行恶行果报。名为谤果。谤无此世他世。无父无母。无化生众生。此谤为谤作用。谓从此世往他世作用。种子任持作用。结生相续作用等。谤无世间阿罗汉等。为坏善事。断善根为业。不善根坚固所依为业。又生不善。不生善为业。 云何见取。谓于三见。及所依蕴。随计为最为上为胜为极。染慧为性。三见者。谓萨迦耶。边执。邪见。所依蕴者。即彼诸见所依之蕴。业如邪见说。 云 现代汉语译本： ‘即于此中，见一见常，异蕴有我蕴，为我所等。’为什么又要这样说呢？这是因为‘萨’（sat，存在）是为了破除常想，‘迦耶’（kāya，身体）是为了破除一想。因为是无常的积聚，所以其中没有我以及我所。染慧者，指的是与烦恼相应，以一切见品所依为业。 什么是边执见？因为萨迦耶见（satkāyadṛṣṭi，有身见）的增上力，因此对于所取之境，或者执着为常，或者执着为断。以染慧为体性。常边者，指的是执着‘我’是自在的，是普遍常恒等等。断边者，指的是执着有作者、丈夫等等，他们死后不再产生，就像瓶子破了之后不再有盛东西的作用。以障碍中道和出离为业。 什么是邪见？指的是诽谤因果，或者诽谤作用，或者破坏善事。以染慧为体性。诽谤因者，因指的是业和烦恼的体性，合起来有五支。烦恼有三种，即无明、爱、取。业有两种，即行和有。‘有’指的是依阿赖耶识（ālayavijñāna，藏识）的诸业种子，这也叫做业。如世尊所说：‘阿难，如果业能够给予未来的果报，那也叫做有。’像这样诽谤，就叫做诽谤因。诽谤果者，果有七支，即识、名色、六处、触、受、生、老死。像这样诽谤，就叫做诽谤果。或者诽谤没有善行恶行，这叫做诽谤因。诽谤没有善行恶行的果报，这叫做诽谤果。诽谤没有此世他世，没有父亲母亲，没有化生众生，这叫做诽谤作用。指的是从此世往他世的作用，种子任持的作用，结生相续的作用等等。诽谤世间没有阿罗汉（arhat，应供）等等，这是为了破坏善事，以断绝善根为业，以使不善根坚固为所依，又以产生不善，不产生善为业。 什么是见取？指的是对于三种见，以及所依之蕴，随其所计，认为是最好、最上、最殊胜、最极端的。以染慧为体性。三种见指的是萨迦耶见（satkāyadṛṣṭi，有身见）、边执见、邪见。所依蕴指的是这些见所依止的蕴。其作用如邪见所说。 什么是戒禁取？