鞞婆沙四流處第四
Chapter 4: The Four Outflows
四流者，欲流、有流、無明流、見流。
The four currents are: the current of desire, the current of existence, the current of ignorance, and the current of views.
問曰：四流有何性？
Question: What is the nature of the four currents (or four flows)?
答曰：欲流性二十九種：愛五、恚五、慢五、疑四、十纏，是二十九種欲流性。有流性二十八種：愛十，色界五、無色界五；慢十，色界五、無色界五；疑八，色界四、無色界四，是二十八種有流性。無明流性十五種：欲界無明五、色界五、無色界五，是十五種無明流性。見流性三十六種：欲界見十二、色界十二、無色界十二，是三十六種見流性。此百八種四流性，此是流性，已種相身所有自然。說性已，當說行。何以故說流？流有何義？答曰：流下義是流義、漂義是流義、墮義是流義。流下義是流義者，流下諸界、諸趣、諸生，流轉生死中，是故說流下義。漂義是流義者，漂諸界、諸趣、諸生，漂轉生死中，是故說漂義是流義。墮義是流義者，墮諸界、諸趣、諸生，墮轉生死中，是故說墮義是流義。是故說流下義、漂義、墮義是流義。
Answer: The nature of the desire flood consists of twenty-nine types: five of craving, five of ill will, five of pride, four of doubt, and the ten fetters — these are the twenty-nine types that constitute the nature of the desire flood. The nature of the flood of existence consists of twenty-eight types: ten of craving (five in the form realm and five in the formless realm), ten of pride (five in the form realm and five in the formless realm), and eight of doubt (four in the form realm and four in the formless realm) — these are the twenty-eight types that constitute the nature of the flood of existence. The nature of the flood of ignorance consists of fifteen types: five of ignorance in the desire realm, five in the form realm, and five in the formless realm — these are the fifteen types that constitute the nature of the flood of ignorance. The nature of the flood of views consists of thirty-six types: twelve views in the desire realm, twelve in the form realm, and twelve in the formless realm — these are the thirty-six types that constitute the nature of the flood of views. These one hundred and eight types are the four natures of floods. This is the nature of the floods, their inherent characteristics and existence. Having explained their nature, we should now discuss their function. Why are they called "floods"? What does "flood" mean? Answer: The meaning of "flood" is that it sweeps downward, it carries away, and it causes one to fall. The meaning of sweeping downward is that it sweeps beings downward through different realms, different destinations, and different states of existence, revolving in the cycle of birth and death — that is why it is said to sweep downward. The meaning of carrying away is that it carries beings away through different realms, different destinations, and different states of existence, drifting in the cycle of birth and death — that is why it is said to carry away. The meaning of causing to fall is that it causes beings to fall into different realms, different destinations, and different states of existence, falling into the cycle of birth and death — that is why it is said to cause to fall. Therefore, "flood" means sweeping downward, carrying away, and causing to fall.
問曰：若流下諸界諸趣諸生流轉生死中者，不應立上分結，此亦將至上墮生上上界縛。
Question: If one is constantly descending through all realms, all states of existence, and all forms of life, drifting and turning in the cycle of birth and death, then it would not be right to establish the "higher fetters," for these too would lead beings to fall upward, binding them to higher realms and rebirth in higher states.
答曰：不然。
Answer: That is not the case.
問曰：若不爾者，此云何？
Question: If that's not the case, then what does this mean?
答曰：諸界故立上分結。謂彼將至上墮生上上界縛，解脫故、正智故、聖道故、善法故立流。雖生至第一有中，故是下，解脫故、正智故、聖道故、善法故。尊者婆跋羅茶亦爾說：久時生上流下故，是故說流。施扼故，是故說扼。
Answer: Because of the various realms, the higher fetters are established. They say that one will ascend to the higher realms and be bound there; therefore, because of liberation, true wisdom, the noble path, and good qualities, they are called "flows." Even though one is born into the highest state of existence, it is still considered "lower" because of liberation, true wisdom, the noble path, and good qualities. The Venerable Bhadrapala also says thus: Because one flows upward for a long time and then flows downward, they are called "flows." Because they are yokes, they are called "yokes."
問曰：何以故流中別立見流，而不立有漏中？
Question: Why is the "Flow of Views" established as a separate category within the Flows, but not separately established within the Outflows?
答曰：譬喻者四有漏，欲有漏、有有漏、無明有漏、見有漏。謂我此欲流、彼欲有漏，謂我此有流、彼有有漏，謂我此無明流、彼無明有漏，謂我此見流、彼見有漏。說曰：彼譬喻者於此中不問不答。
Answer: The Simileists say there are four outflows: the outflow of desire, the outflow of existence, the outflow of ignorance, and the outflow of views. They explain: "What I call the 'current of desire' is the same as the 'outflow of desire'; what I call the 'current of existence' is the same as the 'outflow of existence'; what I call the 'current of ignorance' is the same as the 'outflow of ignorance'; what I call the 'current of views' is the same as the 'outflow of views.'" It is said: For this matter, the Simileists neither ask nor answer.
問曰：若三有漏者，此云何？
Question: If the three afflictions are present, what does this mean?
答曰：佛世尊法真諦，餘真無能過。彼知法相盡知行，若有有漏相立有漏中。或曰：此見動搖，除欲時隨順也，住欲時不隨順住義是有漏義，是故餘不動搖。結住結爛結雜已立有漏中，流下隨順，是故流中別立見流。或曰：此見狂捷利行，住時不隨順住義是有漏義，是故餘不動搖。結住結爛結雜已立有漏中，流下隨順，是故流中別立見流。如二狂牛繫在一扼，彼挽扼破已而走。如繫一狂一不狂，彼不狂者能制狂者。如是見狂捷利行，住時不隨順住義是有漏義，是故餘不動搖。結住結爛結雜，已立有漏中，流下隨順，是故流中別立見流。如四流，四扼亦爾。
The reply said: The Buddha, the World-Honored One, expounds the ultimate truth of the Dharma. No other truth surpasses it. He fully knows the characteristics of all phenomena and their arising. If something has the mark of defilement, it is established as being within the realm of defilement.
Some say: This view is unstable. When desire is abandoned, it follows along; when desire is present, it does not follow along with stability. The meaning of being stable is the meaning of being defiled. Therefore, other views are not unstable.
When fetters settle, fester, and mix, they are established within the realm of defilement. Flowing downward and following along, they are therefore established as a separate category of views among the flows.
Some say: This view is wild, swift, and sharp in its action. When it remains, it does not follow along with stability. The meaning of being stable is the meaning of being defiled. Therefore, other views are not unstable.
When fetters settle, fester, and mix, they are established within the realm of defilement. Flowing downward and following along, they are therefore established as a separate category of views among the flows.
It is like two wild bulls tied to a single yoke. They break the yoke and run away. If one is wild and the other is not, the calm one can control the wild one. Likewise, this view is wild, swift, and sharp in its action. When it remains, it does not follow along with stability. The meaning of being stable is the meaning of being defiled. Therefore, other views are not unstable.
When fetters settle, fester, and mix, they are established within the realm of defilement. Flowing downward and following along, they are therefore established as a separate category of views among the flows. Just as there are four flows, so too are there four yokes.
問曰：何以故一切經說流已，後說四扼亦爾？
Question: Why do all scriptures say "flowed" first, and then speak of the Four Yokes in the same way?
答曰：所謂流則是扼、扼則是流。流下故說流、施扼故說扼。如此眾生流所流下、扼者施扼，彼當云何不受生死苦？如彼牛在犁中，施扼已以杖捶，當云何不挽犁？如是眾生流所流下、扼者施扼，彼當云何不受生死苦？以是故一切經說流已，後說扼亦爾。廣說四流四扼處盡。
Answer: What is called the "flood" is the yoke, and the "yoke" is the flood. Because it sweeps things away, it is called a flood; because it imposes pressure, it is called a yoke. When beings are swept downstream by the flood and burdened by the yoke, how could they not undergo the suffering of birth and death? Just as an ox in a plow, once the yoke is placed on it and it is struck with a goad, how could it not pull the plow? Likewise, when beings are swept downstream by the flood and burdened by the yoke, how could they not undergo the suffering of birth and death? Therefore, in all scriptures, after the flood is mentioned, the yoke is also explained. This concludes the detailed explanation of the four floods and the four yokes.