English
English version: ‘Herein, seeing a single, constant entity, considering the aggregates as ‘I’ or ‘mine,’ etc.’ Why is it said again in this way? It is because ‘sat’ (existence) is to break the thought of permanence, and ‘kāya’ (body) is to break the thought of oneness. Because it is an impermanent accumulation, there is no ‘I’ or ‘mine’ within it. ‘Defiled wisdom’ refers to being associated with afflictions, with the basis of all views as its function. What is the view of holding to extremes? Due to the increasing power of satkāyadṛṣṭi (view of the real self), one either clings to what is grasped as permanent or as annihilated. Its nature is defiled wisdom. The extreme of permanence refers to clinging to the ‘self’ as being independent, universally constant, and so on. The extreme of annihilation refers to clinging to the idea that there are agents, individuals, etc., who, after death, are not reborn, like a broken pot that can no longer hold anything. Its function is to obstruct the Middle Way and liberation. What is wrong view? It refers to slandering cause and effect, or slandering function, or destroying good deeds. Its nature is defiled wisdom. Slandering the cause refers to the nature of karma and afflictions, which together have five branches. There are three types of afflictions: ignorance, attachment, and grasping. There are two types of karma: action and existence. ‘Existence’ refers to the seeds of karma that rely on ālayavijñāna (store consciousness), which is also called karma. As the World-Honored One said: ‘Ānanda, if karma can give rise to future results, it is also called existence.’ Such slander is called slandering the cause. Slandering the effect refers to the seven branches of the effect: consciousness, name and form, the six sense bases, contact, feeling, birth, old age, and death. Such slander is called slandering the effect. Or, slandering that there are no good or bad actions is called slandering the cause. Slandering that there are no results of good or bad actions is called slandering the effect. Slandering that there is no this world or other world, no father or mother, no spontaneously born beings, is called slandering function. It refers to the function of going from this world to another world, the function of seeds maintaining, the function of linking rebirths, and so on. Slandering that there are no arhats (worthy ones) in the world is to destroy good deeds, with the function of cutting off roots of goodness, with the basis of strengthening unwholesome roots, and also with the function of generating unwholesome and not generating wholesome. What is view-attachment? It refers to considering the three views and the aggregates on which they rely as the best, the highest, the most superior, and the most extreme, according to one's own reckoning. Its nature is defiled wisdom. The three views refer to satkāyadṛṣṭi (view of the real self), the view of holding to extremes, and wrong view. The aggregates on which they rely refer to the aggregates on which these views are based. Its function is as described in wrong view. What is adherence to precepts and vows? --------------------------------------------------------------------------------
Chinese
何戒禁取。谓于戒禁。及所依蕴。随计为清净为解脱。为出离。染慧为性。戒者。谓以恶见为先。离七种恶。禁者。谓牛狗等禁。及自拔发。执三支杖僧佉定慧等。此非解脱之因。又计大自在或计世主。及入水火等。此非生天之因。如是等。彼计为因。所依蕴者。谓即戒禁所依之蕴。清净者。谓即说此无间方便。以为清净。解脱者。谓即以此解脱。烦恼出离者。谓即以此出离生死。是如此义。能与无果唐劳疲苦所依为业。无果唐劳者。谓此不能获出苦义。 云何疑。谓于谛宝等。为有为无。犹预为性。不生善法。所依为业。诸烦恼中。后三见及疑。唯分别起。余通俱生。及分别起。 云何忿。谓依现前不饶益事。心愤为性。能与暴恶。执持鞭杖。所依为业。 云何恨。谓忿为先。结怨不舍为性。能与不忍。所依为业。 云何覆。谓于过失。隐藏为性谓藏隐罪故。他正教诲时。不能发露。是痴之分。能与追悔。不安隐住。所依为业。 云何恼。谓发暴恶言。陵犯为性。忿恨为先。心起损害。暴恶言者。谓切害粗犷。能与忧苦。不安隐住。所依为业。又能发生非福为业。起恶名称为业。 云何嫉。谓于他盛事。心妒为性。为名利故。于他盛事。不堪忍耐。妒忌心生。自住忧苦。所依 现代汉语译本： 什么是戒禁取（Śīlabbataparāmarsa，执着于不正确的戒律和苦行）？指的是对于戒律和苦行，以及它们所依赖的五蕴（Skandha），错误地认为它们是清净的、解脱的、或出离的。其本质是染污的智慧。戒律，指的是以错误的见解为先导，远离七种恶行。苦行，指的是牛戒、狗戒等禁忌，以及自己拔头发，执持三支杖，僧佉派（Sāṃkhya）的禅定智慧等。这些都不是解脱的原因。又如认为膜拜大自在天（Maheśvara）或世主（Īśvara），以及跳入水火等行为可以生天，这些都不是生天的原因。像这些等等，他们却认为是可以达到目的的手段。所依赖的五蕴，指的是戒律和苦行所依赖的五蕴。清净，指的是说这些（戒律和苦行）是达到清净的直接方法。解脱，指的是说通过这些（戒律和苦行）可以解脱。出离，指的是说通过这些（戒律和苦行）可以出离生死。这就是它的含义。其作用是导致没有结果的徒劳和疲惫。没有结果的徒劳，指的是这些（戒律和苦行）不能获得脱离痛苦的意义。 什么是疑（Vicikicchā，怀疑）？指的是对于四圣谛（Satya）、三宝（Triratna）等，心存怀疑，犹豫不定。其本质是不生善法。其作用是不生起善法。在各种烦恼中，后三种见（有身见、边见、邪见）和疑，只是通过分别而生起。其余的烦恼，既有与生俱来的，也有通过分别而生起的。 什么是忿（Krodha，忿怒）？指的是依赖于眼前不顺心的事情，内心愤恨。其本质是内心愤恨。其作用是导致暴戾凶恶，执持鞭杖。 什么是恨（Upanāha，怨恨）？指的是以忿怒为先导，结下怨恨而不肯舍弃。其本质是结怨不舍。其作用是导致不能忍耐。 什么是覆（Mrakṣa，覆藏）？指的是对于自己的过失，加以隐藏。其本质是隐藏罪过，因此当他人正确教诲时，不能坦白承认。这是愚痴的一部分。其作用是导致追悔，不得安稳。 什么是恼（Pradāsa，恼怒）？指的是发出暴恶的言语，侵犯他人。其本质是忿恨为先，内心产生损害。暴恶的言语，指的是尖刻、伤害、粗鲁的言语。其作用是导致忧愁痛苦，不得安稳。又能导致产生非福，产生恶名。 什么是嫉（Īrṣyā，嫉妒）？指的是对于他人的兴盛，内心嫉妒。为了名利，对于他人的兴盛，不能忍耐，产生嫉妒心，自己也住在忧愁痛苦之中。
English
English version: What is Śīlabbataparāmarsa (clinging to rules and rituals)? It refers to, regarding precepts and vows, and the aggregates (Skandha) on which they rely, mistakenly considering them to be pure, liberating, or a means of escape. Its nature is defiled wisdom. 'Precepts' refers to, with wrong views as a precursor, abstaining from seven kinds of evil deeds. 'Vows' refers to prohibitions such as the cow vow, dog vow, etc., as well as self-plucking of hair, holding a three-pronged staff, the meditative wisdom of the Sāṃkhya school, etc. These are not causes of liberation. Furthermore, considering worshiping Maheśvara (Great自在天) or Īśvara (World Ruler) and entering water or fire as means to be reborn in heaven are not causes for rebirth in heaven. Such things, they consider as means to an end. The aggregates on which they rely refer to the aggregates on which these precepts and vows depend. 'Purity' refers to saying that these (precepts and vows) are the direct means to achieve purity. 'Liberation' refers to saying that through these (precepts and vows) one can be liberated. 'Escape' refers to saying that through these (precepts and vows) one can escape from birth and death. This is its meaning. Its function is to cause fruitless effort and exhaustion, leading to no result. 'Fruitless effort' refers to these (precepts and vows) not leading to the meaning of escaping suffering. What is Vicikicchā (doubt)? It refers to, regarding the Four Noble Truths (Satya), the Three Jewels (Triratna), etc., being uncertain and hesitant. Its nature is not generating good dharmas. Its function is not to give rise to wholesome qualities. Among all afflictions, the last three views (belief in a self, extreme views, and wrong views) and doubt arise only through discrimination. The remaining afflictions arise both innately and through discrimination. What is Krodha (anger)? It refers to, relying on unpleasant things in the present, the mind being resentful. Its nature is mental resentment. Its function is to lead to violence and holding whips and staffs. What is Upanāha (resentment)? It refers to, with anger as a precursor, harboring resentment and not letting go. Its nature is holding onto grudges. Its function is to lead to intolerance. What is Mrakṣa (concealment)? It refers to hiding one's own faults. Its nature is concealing transgressions, therefore, when others correctly teach, one cannot confess openly. This is a part of ignorance. Its function is to lead to regret and unstable dwelling. What is Pradāsa (annoyance)? It refers to uttering violent and evil words, offending others. Its nature is anger and resentment as a precursor, the mind generating harm. Violent and evil words refer to sharp, hurtful, and coarse language. Its function is to lead to sorrow and unstable dwelling. It can also lead to the generation of non-merit and the creation of a bad reputation. What is Īrṣyā (jealousy)? It refers to, regarding the prosperity of others, the mind being jealous. For the sake of fame and gain, one cannot tolerate the prosperity of others, generating jealousy, and dwelling in sorrow and suffering. -------------------------------------------------------------------------------- 为业。
Chinese
云何悭。谓施相违。心吝为性。谓于财等。生吝惜故。不能惠施。如是为悭。心遍执着利养众具。是贪之分。与无厌足。所依为业。无厌足者。由悭吝故。非所用物。犹恒积聚。 云何诳。谓矫妄于他诈现不实功德为性。是贪之分。能与邪命。所依为业。 云何谄。谓矫设方便。隐己过恶。心曲为性。谓于名利。有所计着。是贪痴分。障正教诲为业。复由有罪。不自如实发露归忏。不任教授。 云何憍。谓于盛事。染着倨傲。能尽为性。盛事者。谓有漏盛事。染着倨傲者。谓于染爱。悦豫矜恃。是贪之分。能尽者。谓此能尽诸善根故。 云何害。谓于众生。损恼为性。是瞋之分。损恼者。谓加鞭杖等。即此所依为业。 云何为惭。谓所作罪。不自羞耻为性。一切烦恼。及随烦恼。助伴为业。 云何无愧。谓所作罪。不羞他为性。业如无惭说。 云何昏沉。谓心不调畅。无所堪任。蒙昧为性。是痴之分。与一切烦恼。及随烦恼。所依为业。 云何掉举。谓随忆念喜乐等事。心不寂静为性。应知忆念先所游戏欢笑等事。心不寂静。是贪之分。障奢摩他为业。 云何不信。谓信所治。于业果等。不正信顺。心不清净为性。能与懈怠。所依为业。 现代汉语译本 什么是悭吝？就是与布施相反。以内心吝惜为特性。就是对于财物等等，产生吝惜，所以不能够惠施。像这样就是悭吝。内心普遍执着于利养和各种资具，这是贪婪的一部分。以使人永不满足作为它的作用。没有满足，是因为悭吝的缘故，不是自己用的东西，仍然不断地积聚。 什么是诳骗？就是虚假地向他人展示不真实的功德，以此为特性。这是贪婪的一部分，能够成为邪命（不正当的谋生手段）的依靠。 什么是谄媚？就是虚假地设置方便，隐藏自己的过错和恶行，以内心弯曲为特性。就是对于名利有所计较和执着，这是贪婪和愚痴的一部分，障碍正确的教诲作为它的作用。又因为有罪，不能够如实地发露和忏悔，不能胜任接受教授。 什么是憍慢？就是对于兴盛的事情，产生染着和倨傲，以能够耗尽善根为特性。兴盛的事情，指的是有漏的兴盛的事情。染着和倨傲，指的是对于染爱产生喜悦和自恃。这是贪婪的一部分，能够耗尽，指的是这种憍慢能够耗尽各种善根。 什么是损害？就是对于众生，以损害和恼乱为特性。这是嗔恨的一部分。损害和恼乱，指的是加以鞭打等等。就以这种损害和恼乱作为它的作用。 什么是无惭？就是对于所作的罪恶，不自己感到羞耻作为它的特性。一切烦恼以及随烦恼，都以它作为助伴。 什么是无愧？就是对于所作的罪恶，不向他人感到羞愧作为它的特性。作用和无惭一样。 什么是昏沉？就是心不调畅，没有堪能，以蒙昧为特性。这是愚痴的一部分，与一切烦恼以及随烦恼，作为所依。 什么是掉举？就是随着忆念喜乐等等的事情，心不寂静作为它的特性。应当知道忆念先前所游戏和欢笑等等的事情，心不寂静。这是贪婪的一部分，障碍奢摩他（止）作为它的作用。 什么是不信？就是与信心所对治的，对于业果等等，不正确地信顺，以心不清净为特性。能够成为懈怠的依靠。
English
English version What is Miserliness? It is the opposite of generosity. Its characteristic is a stingy mind, meaning one is attached to wealth and other things, and therefore unable to give generously. This is miserliness. The mind is universally attached to gains and various necessities, which is a part of greed. Its function is to cause insatiability. Insatiability arises because of miserliness; even things one does not use are constantly accumulated. What is Deceit? It is falsely displaying unreal merits to others, which is its characteristic. It is a part of greed and can be the basis for wrong livelihood. What is Flattery? It is falsely setting up conveniences, concealing one's own faults and evils, with a crooked mind as its characteristic. It means being calculating and attached to fame and gain. It is a part of greed and delusion, and its function is to obstruct correct teachings. Furthermore, because of having committed offenses, one cannot truthfully confess and repent, and is not qualified to receive instruction. What is Pride? It is attachment and arrogance towards prosperous things, with the characteristic of being able to exhaust good roots. Prosperous things refer to conditioned prosperous things. Attachment and arrogance refer to delight and self-importance in attachment and love. It is a part of greed, and 'being able to exhaust' means that this pride can exhaust all kinds of good roots. What is Harmfulness? It is harming and disturbing sentient beings as its characteristic. It is a part of anger. Harming and disturbing refer to inflicting whippings and beatings, etc. This harming and disturbing is its function. What is Shamelessness? It is not feeling ashamed of one's own wrongdoings as its characteristic. All afflictions and secondary afflictions take it as an accomplice. What is Lack of Shame? It is not feeling ashamed before others for one's wrongdoings as its characteristic. Its function is the same as shamelessness. What is Torpor? It is the mind being unrelaxed and incapable, with dullness as its characteristic. It is a part of delusion and serves as a basis for all afflictions and secondary afflictions. What is Excitement? It is the mind being unquiet due to recalling joyful and pleasurable things, etc., as its characteristic. It should be understood that the mind is unquiet when recalling past games, laughter, and other such things. It is a part of greed and obstructs Shamatha (calm abiding) as its function. What is Disbelief? It is the opposite of faith, not correctly believing and trusting in karmic results, etc., with an impure mind as its characteristic. It can be the basis for laziness. --------------------------------------------------------------------------------