English
English version: Samjna (想, Saṃjñā). ' 行、作、俱' (xing, zuo, ju), means to abandon this state of non-thought. Briefly speaking, it means abandoning all conditioned dharmas. ' 一切行作' (yi qie xing zuo), means that creation is action, and action is creation. For example, entering ignorance, the cause of merit and non-merit of Anijita (末尽) action, there is a close consciousness holding onto it, which is action. Ignorance creates all conditioned dharmas, which is said to be the abandonment of non-thought. As the Dharma seal says, the perception of form is unattainable, which means that all perceptions of action have departed (citing the Dharma Sutra as proof). Everything is explained in three meanings. Knowing through thought is Samadhi (定). Question: What Dharma is this wisdom? Answer: Wisdom is associated with the Seeing Ground, the Differentiation Ground, and the Non-Learning Ground (Sutra, 修妒路). Knowing is wisdom, and awareness is meaning. They reside in three grounds: the Seeing Ground, the Differentiation Ground, and the Non-Learning Ground. What they manifest is seeing. Question: What manifests? Answer: The roots, powers, enlightenment factors, and treasures of the Holy Ground that have not been seen before. Differentiation is action. It's like a garment washed extremely clean, the original fragrance still remains. The fragrance is the later fragrance, the flower fragrance is extremely fragrant. Just like the pure mind meditation of the Seeing Ground, the causes and conditions for the increase of immeasurable right reception are abandoned, and the best fragrance is created, which is differentiation. Non-learning refers to the cessation of lust, anger, and delusion, without any causes and conditions, which is the Non-Learning Ground. Question: What is the wisdom of the Seeing Ground? Answer: The Seeing Ground is the Dharma Wisdom, the Observation Wisdom, and the Unknown Wisdom (Sutra, 修妒路). Dharma Wisdom, Observation Wisdom, and Unknown Wisdom, these three are the Seeing Ground. Dharma Wisdom and Observation Wisdom are meaning, just like a doctor knows the ripeness of a carbuncle, cuts it open with a knife, and then presses the pulse with his fingers to avoid damaging the pulse, and then widens the incision. Just like a practitioner, thinking that lustful conduct is suffering, impermanent, etc., enters the Seeing Ground with impermanent conduct, suffering ceases, and fetters are abandoned. Have these two wisdoms severed the fetters, or not? Just like this, initiate contemplation (Unknown Wisdom is also called ear). Just like the impermanence of the Desire Realm, just like the Form Realm and Formless Realm. The wisdom they have contemplated, the fetters of the Form Realm and Formless Realm are abandoned. Just like this, seeing the lustful conduct of suffering, benefiting the Dharma Wisdom of the Suffering Realm. Just like this, Observation Wisdom, just like this, the Unknown Wisdom of the conduct of the Form Realm and Formless Realm, just like this, practicing the three, lustful conduct benefits cessation. Cessation is Dharma Wisdom, cessation is Observation Wisdom (fetters --------------------------------------------------------------------------------
Chinese
正是法智也，分别解脱是观智)，如是色无色行未知智，如是灭三是道。淫行苦息法智是亦观智，如是色无色行未知智是道。是道是十二智，见地广知(四谛各三十二)。 问：是分别地几智？ 答：分别地，相、行、种等知(修妒路)。相智、行智、种智，是三智分别地，如上说。 问：何法相？ 答：相，生、住、坏(修妒路)。相名生、住、坏。彼生谓相应住，次第应坏谓破。 问：无说益众生涅槃数，为是相众生涅槃？若彼，为大过，无常数。若不是彼，是修妒路过。 当如是说，有为相生、住、坏功德增。是何相功德？当为说我相。我相异不异？是不说，若异有常、若不异无常，俱过。不说涅槃无相，是故说益。乐知有为相如是，谓所说功德增。何相功德？当为说智是增行，谓是三智已功德是相，是说相。 问：是行？ 答：行，无常、苦、无我见(修妒路)。行，遍知是义，是相是行。知是义，无常阴谓无常，是故苦谓苦，是故会当相应。无我是行，彼无常不久住，如水泡，苦逼如刺在体。无我不自由，如假借严身是行。 问：是何种？ 答：种，气味、灾、得离(修妒路)。种名是气味、灾、是得离。 问：是谁？ 答： 现代汉语译本： 正是法智（Dharma-jñāna，对法的智慧），分别解脱是观智（Anuvikṣā-jñāna，观察的智慧）。像这样，色界（Rūpadhātu）、无色界（Arūpadhātu）的行（Saṃskāra，造作）是未知智（Ajñāta-jñāna，未知的智慧），像这样，灭尽三界是道（Mārga，道路）。淫欲行为的止息，法智也是观智，像这样，色界、无色界的行是道。这条道路是十二种智慧，见地广博，知识渊博（对四圣谛（catvāri āryasatyāni）的每一谛都有三十二种理解）。 问：这些分别地（Prithag-bhūmi，不同的地）有多少种智慧？ 答：分别地，是对相（Lakṣaṇa，特征）、行（Ākāra，状态）、种（Gotra，种类）等的了解（根据修妒路（Sūtra，经））。相智（Lakṣaṇa-jñāna，对特征的智慧）、行智（Ākāra-jñāna，对状态的智慧）、种智（Gotra-jñāna，对种类的智慧），这三种智慧是分别地，如上所述。 问：什么是法的相？ 答：相，是生（Utpāda，产生）、住（Sthiti，持续）、坏（Bhaṅga，坏灭）（根据修妒路）。相的名称是生、住、坏。所谓的生是指相应而住，次第应坏是指破灭。 问：如果说益众生涅槃（Nirvāṇa，寂灭）的数目，是相众生涅槃吗？如果是这样，那将是一个很大的过失，因为它是无常的数目。如果不是这样，那就是修妒路的过失。 应当这样说，有为法（Saṃskṛta，有为）的相是生、住、坏，功德会增长。什么是相的功德？应当为我说明我相（Ātma-lakṣaṇa，自我的特征）。我相是异还是不异？这是不能说的，如果异，则有常（Nitya，永恒）的过失；如果不异，则有无常的过失，两者都有过失。不说涅槃无相，所以说有益处。乐于了解有为法的相是这样的，即所说的功德会增长。什么是相的功德？应当说智慧是增长的行，即这三种智慧已经具有功德，这就是相，这就是所说的相。 问：什么是行？ 答：行，是无常（Anitya，无常）、苦（Duḥkha，痛苦）、无我见（Anātman-darśana，无我的见解）（根据修妒路）。行，是普遍了解的意义，这个相就是行。了解这个意义，无常的阴（Skandha，蕴）被称为无常，因此苦被称为苦，因此会当相应。无我是行，那个无常不久住，像水泡一样，苦的逼迫像刺在身体里。无我不自由，像假借装饰身体一样，这就是行。 问：什么是种？ 答：种，是气味（Gandha，气味）、灾（Upadrava，灾难）、得离（Niḥsaraṇa，解脱）（根据修妒路）。种的名称是气味、灾难、是得离。 问：是谁？ 答：
English
English version: It is precisely Dharma-jñāna (wisdom of the Dharma), and distinguishing liberation is Anuvikṣā-jñāna (wisdom of observation). Thus, the Saṃskāra (formations) of the Rūpadhātu (realm of form) and Arūpadhātu (formless realm) are Ajñāta-jñāna (wisdom of the unknown); thus, the extinction of the three realms is Mārga (the path). The cessation of lustful conduct, Dharma-jñāna is also Anuvikṣā-jñāna; thus, the Saṃskāra of the Rūpadhātu and Arūpadhātu is the path. This path is the twelve wisdoms, with broad vision and extensive knowledge (thirty-two understandings for each of the four noble truths (catvāri āryasatyāni)). Question: How many wisdoms are there in these Prithag-bhūmi (distinct grounds)? Answer: Distinct grounds are the understanding of Lakṣaṇa (characteristics), Ākāra (aspects), Gotra (lineage), etc. (according to the Sūtra). Lakṣaṇa-jñāna (wisdom of characteristics), Ākāra-jñāna (wisdom of aspects), Gotra-jñāna (wisdom of lineage), these three wisdoms are distinct grounds, as mentioned above. Question: What is the Lakṣaṇa (characteristic) of Dharma? Answer: Lakṣaṇa is Utpāda (arising), Sthiti (abiding), Bhaṅga (cessation) (according to the Sūtra). The names of Lakṣaṇa are arising, abiding, and cessation. The so-called arising refers to corresponding abiding, and sequential cessation refers to destruction. Question: If the number of Nirvāṇa (extinction) that benefits sentient beings is said to be the Lakṣaṇa of sentient beings' Nirvāṇa, would that be a great fault, as it is an impermanent number? If it is not that, then it is a fault of the Sūtra. It should be said that the Lakṣaṇa of Saṃskṛta (conditioned phenomena) is arising, abiding, and cessation, and merit increases. What is the merit of Lakṣaṇa? The Ātma-lakṣaṇa (characteristic of self) should be explained to me. Is the characteristic of self different or not different? This cannot be said; if different, there is the fault of permanence (Nitya); if not different, there is the fault of impermanence; both have faults. It is not said that Nirvāṇa is without characteristics, so it is said to be beneficial. It is joyful to understand that the Lakṣaṇa of Saṃskṛta is like this, that is, the merit that is spoken of increases. What is the merit of Lakṣaṇa? It should be said that wisdom is the increasing Ākāra, that is, these three wisdoms already have merit, this is Lakṣaṇa, this is the Lakṣaṇa that is spoken of. Question: What is Ākāra? Answer: Ākāra is Anitya (impermanence), Duḥkha (suffering), Anātman-darśana (the view of no-self) (according to the Sūtra). Ākāra is the meaning of universal understanding, this Lakṣaṇa is Ākāra. Understanding this meaning, the impermanent Skandha (aggregate) is called impermanent, therefore suffering is called suffering, therefore it will be corresponding. No-self is Ākāra, that impermanence does not abide for long, like a water bubble, the oppression of suffering is like a thorn in the body. No-self is not free, like borrowing to adorn the body, this is Ākāra. Question: What is Gotra? Answer: Gotra is Gandha (odor), Upadrava (calamity), Niḥsaraṇa (escape) (according to the Sūtra). The name of Gotra is odor, calamity, is escape. Question: Who is it? Answer: --------------------------------------------------------------------------------
Chinese
是有为。彼气味名染着，灾名恶，得离名俱息。若天人乐气味，地狱、畜生、饿鬼趣苦灾。福恶等过是得离。如是见彼等功德恶见得解是种，是分别地智。 问：是何无学地智？ 答：无学地，毗署、神通、辩(修妒路。辩，四辩也)。明达、神通、辩，是无学地智。 问：何法明达？ 答：明达，前世时、生处、漏尽智(修妒路)。前世念智、生处智、漏尽智，明达有为首，是故明达知是义。彼前世念智所行念，生处智名行果所为智，漏尽智后当说。若三结：前世、当来世、现在世处。彼前世处十八见，作前世所作当来世处四十四见，作现在世处见身。彼知是现在行、过去、当来。觉前世，念生得前世，不忘生处。觉后世，不忘。无漏智(是上后当说者)，尽、无所生智、愿智(修妒路)。我结已尽，是观尽智不复生，是无所生智。如医蛇所啮，疗治破坏毒，是一智；不复病前毒气，是二。智如是尽知。无所生智、愿智名谓前世念智。声闻己身所更念，不他也。以是智，前愿他，亦知是愿智。 问：何法神通？ 答：神通，飞、彻听、知他意(修妒路)。能飞是飞，自在是义。彼六神通彼三：飞、天耳、知他意智。飞后当说。彼彻听名前行定，一因缘去大地，意增闻所知，以 现代汉语译本：是有为法。其中，对气味的执着称为‘染着’，灾祸称为‘恶’，从这些中解脱出来称为‘俱息’。如果天人和人沉溺于气味，那么地狱、畜生、饿鬼道就会充满痛苦和灾难。福报和罪恶等过失都是需要从中解脱的。像这样看待这些功德和罪恶，从而获得正确的见解，这就是‘种’，是‘分别地智’。 问：什么是无学地的智慧？ 答：无学地包括毗署（Visuddhi，清净）、神通、辩才（修妒路，Sūtra；辩才，指四种辩才）。明达、神通、辩才，是无学地的智慧。 问：什么是‘明达’？ 答：‘明达’包括对前世、出生处和漏尽的智慧（修妒路，Sūtra）。对前世的忆念智、对出生处的智慧、对漏尽的智慧，‘明达’以有为法为首，因此‘明达’意味着了解这些道理。其中，前世忆念智所行之处是忆念，出生处智是指了解行为果报的智慧，漏尽智将在后面解释。如果存在三种结缚：前世、未来世和现在世。对于前世，有十八种见解；对于未来世，有四十四种见解；对于现在世，则执着于身体。他知道这是现在的行为、过去的行为和未来的行为。觉知前世，忆念获得前世的经历，不忘记出生的地方。觉知后世，也不会忘记。无漏智（这部分将在后面解释），包括尽智、无生智和愿智（修妒路，Sūtra）。‘我的结缚已经断尽’，这是观察断尽的智慧；‘不再受生’，这是无生智。就像医生治疗被蛇咬伤的人，通过治疗破坏毒素，这是第一种智慧；不再复发之前的毒气，这是第二种智慧。智慧也是如此，彻底了解断尽和无生。愿智和前世忆念智类似。声闻只忆念自己经历的事情，而不是其他人的。通过这种智慧，可以预知他人的愿望，这就是愿智。 问：什么是‘神通’？ 答：‘神通’包括飞行、彻听、知他心（修妒路，Sūtra）。能够飞行就是‘飞’，意味着自在。六神通包括这三种：飞行、天耳、知他心智。飞行将在后面解释。‘彻听’是指通过修行禅定，以一种因缘离开大地，用意念增强听觉所能了解的范围，从而...