Heart Sutra (阿毘曇心論經) · Chapter Four: The Faculty of Faith (4 使品) · Thus have I heard - Illuminating Buddhist Wisdom with AI

一切有者，謂欲有、色有、無色有。此等三有，九十八使以為根本。何以故？此為業侶，能生種種受生等苦。彼業由於煩惱力故受生有，力非離煩惱，是故欲求解脫者應當知之，知已遠離。何以故？如不識怨則為所害。經中佛說有七種使，彼界行種分別為九十八使，所謂貪使界分別為三、種分別為五、界種分別為十五。慢、無明使亦復如是。瞋使界分別為一、種分別為五。疑使界分別為三、種分別為四、界種分別為十二。見使界分別為三、種分別為四。行分別為五、行種分別為十二。身邊二見，同見苦斷，故為一種。戒取，見苦見道斷，故為二種。邪見，見取為四種。如是為十二使，界行種分別為三十六使，是故有九十八使。問曰：云何知耶？答曰：

All existence is categorized into three realms: the realm of desire, the realm of form, and the formless realm. These three realms are rooted in ninety-eight types of latent tendencies. Why is that? These tendencies accompany karma and give rise to all kinds of suffering, such as rebirth. Karma leads to rebirth driven by afflictions; it does not arise independently of them. Therefore, those who seek liberation should understand this, and once they understand, they should distance themselves from it. Why? Just as one who fails to recognize an enemy will be harmed by them.

In the scriptures, the Buddha taught that there are seven basic types of latent tendencies. When categorized by realm and subtype, they become ninety-eight tendencies. To explain: the tendency of greed is divided into three by realm, five by subtype, and fifteen by both realm and subtype. The tendencies of pride and ignorance are similarly divided. The tendency of aversion is one by realm and five by subtype. The tendency of doubt is three by realm, four by subtype, and twelve by both realm and subtype. The tendency of wrong views is three by realm, four by subtype, five by type, and twelve by both type and subtype. The views of self and possession are grouped together because they are both abandoned through insight into suffering, making one type. The view of attachment to precepts and practices is two types, as it is abandoned through insight into both suffering and the path. Wrong views and attachment to views are four types. Thus, there are twelve tendencies when categorized by type; when further categorized by realm and subtype, they become thirty-six, totaling ninety-eight tendencies.

Question: How is this known? Answer:

下苦於一切者，欲界中苦是名下苦，彼一切十使與見苦相違。問曰：云何相違？答曰：世間不能觀察，彼於苦陰不如實知，聞說陰苦不喜不樂，此不觀察是名愚癡。以愚癡故於中生疑，為但是陰？為有我耶？起如是心，是名為疑。疑故邪說，或本習故謗言無陰，是名邪見。計有於我，是名身見。見彼相似相續不斷，故生常見。見彼因果相續壞滅，以迷惑故生於斷見。執於斷常，故名邊見。於此見中取以為淨，是名戒取。於此見等取為最上，是名見取。若愛己見，是名為貪。若恚他見，是名為瞋。以此自高，是名為慢。如是次第此十煩惱與苦相違。離三見二轉者，除身見、邊見、戒取，其餘七使集及滅轉。彼於苦因不知，是名無明。癡故生疑，疑於苦因，為有為無？是名為疑。疑故邪說，或因本習謗無苦因，是名邪見。於彼取勝，是名見取。餘如前說。如是於滅諦涅槃不知，是名無明。以愚癡故迷惑，涅槃為有為無？是名為疑。餘如前說。道除於二見者，道除身邊二見，餘八種轉。於彼不信受道，是名無明。餘一切如前說。戒取者，於此諸見、牛戒等中信以為淨。問曰：彼身見等何故不於集滅道中轉耶？答曰：身見於果中行，我我所轉。無有作如是解，於此苦因及滅道等計於我者，是故身見於苦中轉，故見苦實悉斷無餘。邊見從身見生，是故苦緣。若見斷身見者，彼緣彼見亦斷邊見。問曰：若戒取不信於因，計自在因為道，彼云何見苦斷耶？答曰：彼愚於果，計自在等陰名而起，彼常分別，於自在等以作因想，彼時能以無常等行觀察苦諦。計自在等因想即斷，故見苦斷。亦不信道，彼計非道為道，為道故見道斷，見真道故滅中無此。何以故？如是因道滅中無故。上界不行瞋者，色無色界除瞋，餘如欲界說。何以故？彼無損害相故、有善欲故、性寂靜故、心滋潤故，是故無瞋。已說諸使自性差別，緣差別今當說。

Question: How is this known? Answer: