English
English version The Remainder of the Third Chapter on Two Things Regarding not obstructing cessation: For example, there are those who, in order to cease unwholesome dharmas and perfect wholesome dharmas, are courageous, diligent, ardent, loving, and diligently cultivate without ceasing, thinking, 'How can I quickly attain wholesome dharmas in accordance with the truth?' When they are thus courageous, diligent, ardent, loving, and diligently cultivate, they fail to attain wholesome dharmas in accordance with the truth, and then they think, 'As the World-Honored One (Śākyamuni) said, there is no place or circumstance where good men (kulaputra) and others diligently cultivate the correct practice and do not attain wholesome dharmas in accordance with the truth. Because my cultivation of the correct practice is not yet complete, I have not attained wholesome dharmas in accordance with the truth. My cultivation of cessation will surely not be empty or false, but will have results, benefits, meaning, flavor, and advantage.' Because they know there is victory in cessation, they do not generate aversion, slander, disparagement, or contempt. This is called not obstructing cessation. Furthermore, there are those who, in order to cease unwholesome dharmas and perfect wholesome dharmas, are courageous, diligent, ardent, loving, and diligently cultivate without ceasing, thinking, 'How can I quickly attain wholesome dharmas in accordance with the truth?' When they are thus courageous, diligent, ardent, loving, and diligently cultivate, they fail to attain wholesome dharmas in accordance with the truth, or even if they attain them, they do not understand them. Then they think, 'As the World-Honored One (Śākyamuni) said, there is no place or circumstance where good men (kulaputra) and others diligently cultivate the correct practice and do not attain wholesome dharmas in accordance with the truth. Because my cultivation of the correct practice is not yet complete, I have not attained wholesome dharmas in accordance with the truth. My cultivation of cessation will surely not be empty or false, but will have results, benefits, meaning, flavor, and advantage.' Because they know there is victory in cessation, they do not generate aversion, slander, disparagement, or contempt. This is called not obstructing cessation. Furthermore, there are those who, in order to cease unwholesome dharmas and perfect wholesome dharmas, are courageous, diligent, ardent, loving, and diligently cultivate without ceasing, thinking, 'How can I quickly attain wholesome dharmas in accordance with the truth?' When they are thus courageous, diligent, ardent, loving, and diligently cultivate, they are eventually able to attain wholesome dharmas in accordance with the truth, and then they think, 'My cultivation of cessation will surely not be empty or false, but will have results, benefits, meaning, flavor, and advantage.' Because they know there is victory in cessation, they do not generate aversion, slander, disparagement, or contempt. -------------------------------------------------------------------------------- 是名于断不遮止。
Chinese
复有二法，谓奢摩他、毗钵舍那者，奢摩他云何？答：善心一境性，是谓奢摩他。毗钵舍那云何？答：奢摩他相应，于法拣择、极拣择、最极拣择，解了、等了、近了、遍了，机黠通达审察聪睿，觉明慧行毗钵舍那，是谓毗钵舍那。如世尊说： “非有定无慧、 非有慧无定， 要有定有慧， 方证于涅槃。” 非有定无慧者，谓若有如是类慧，则有获得如是类定；若无如是类慧，则无获得如是类定，故说非有定无慧。非有慧无定者，谓若有慧是定所生、以定为集，是定种类由定而发。若有如是类定，则有获得如是类慧；若无如是类定，则无获得如是类慧，故说非有慧无定。要有定有慧方证于涅槃者，爱尽离灭名曰涅槃，要具定慧方能证得，若随阙一必不能证。由此因缘故作是说，要有定有慧方证于涅槃。复次或有补特伽罗，得内心止不得增上慧法观。或有补特伽罗，得增上慧法观不得内心止。或有补特伽罗，不得内心止亦不得增上慧法观。或有补特伽罗，得内心止亦得增上慧法观。何等补特伽罗得内心止不得增上慧法观？答：若补特伽罗得世间四静虑、不得出世圣慧。何等补特伽罗得增上慧法观、不得内心止？答：若补特伽罗得出世圣慧、不得世间四静虑。何等补特伽罗不 现代汉语译本： 这被称为对（烦恼）的断除而不加以阻止。 又有两种法，即奢摩他（止，samatha）和毗钵舍那（观，vipassana）。什么是奢摩他？答：善心专注于单一境界，这称为奢摩他。什么是毗钵舍那？答：与奢摩他相应，对法进行拣择、极拣择、最极拣择，理解、等同理解、接近理解、普遍理解，机敏、通达、审察、聪睿，觉悟、明智、慧行，毗钵舍那，这称为毗钵舍那。正如世尊所说： ‘没有定就没有慧， 没有慧就没有定， 必须有定有慧， 才能证得涅槃。’ ‘没有定就没有慧’，是指如果具有这类智慧，就能获得这类禅定；如果没有这类智慧，就无法获得这类禅定，所以说‘没有定就没有慧’。‘没有慧就没有定’，是指如果智慧是由禅定所生、以禅定为基础，是禅定种类由禅定而引发的。如果具有这类禅定，就能获得这类智慧；如果没有这类禅定，就无法获得这类智慧，所以说‘没有慧就没有定’。‘必须有定有慧才能证得涅槃’，爱欲止息、离欲灭尽名为涅槃，必须具备禅定和智慧才能证得，如果缺少任何一个都无法证得。因此，基于这个原因，才这样说，必须有定有慧才能证得涅槃。其次，或者有补特伽罗（人，pudgala）获得内心止，但没有获得增上慧法观。或者有补特伽罗获得增上慧法观，但没有获得内心止。或者有补特伽罗没有获得内心止，也没有获得增上慧法观。或者有补特伽罗获得内心止，也获得增上慧法观。什么样的补特伽罗获得内心止，但没有获得增上慧法观？答：如果补特伽罗获得世间的四静虑（四禅定，catuh-dhyana），但没有获得出世间的圣慧。什么样的补特伽罗获得增上慧法观，但没有获得内心止？答：如果补特伽罗获得出世间的圣慧，但没有获得世间的四静虑。什么样的补特伽罗不
English
English version: This is called non-obstruction to abandonment. Furthermore, there are two dharmas, namely Samatha (tranquility, samatha) and Vipassana (insight, vipassana). What is Samatha? The answer is: a wholesome mind focused on a single object; this is called Samatha. What is Vipassana? The answer is: corresponding to Samatha, the selection of dharmas, extreme selection, the most extreme selection, understanding, equal understanding, near understanding, complete understanding, quick-wittedness, thorough understanding, examination, intelligence, awareness, wisdom practice, Vipassana; this is called Vipassana. As the World Honored One said: 'Without Samadhi, there is no wisdom; Without wisdom, there is no Samadhi; Only with both Samadhi and wisdom, Can one attain Nirvana.' 'Without Samadhi, there is no wisdom' means that if one has this kind of wisdom, then one can obtain this kind of Samadhi; if one does not have this kind of wisdom, then one cannot obtain this kind of Samadhi, therefore it is said, 'Without Samadhi, there is no wisdom.' 'Without wisdom, there is no Samadhi' means that if wisdom is born from Samadhi, based on Samadhi, and the type of Samadhi is developed from Samadhi. If one has this kind of Samadhi, then one can obtain this kind of wisdom; if one does not have this kind of Samadhi, then one cannot obtain this kind of wisdom, therefore it is said, 'Without wisdom, there is no Samadhi.' 'Only with both Samadhi and wisdom can one attain Nirvana' means that the cessation of desire, the departure from desire, and the extinction of desire is called Nirvana. One must possess both Samadhi and wisdom to attain it; if either is lacking, one cannot attain it. Therefore, for this reason, it is said, 'Only with both Samadhi and wisdom can one attain Nirvana.' Furthermore, there are Pudgalas (persons, pudgala) who attain inner tranquility but do not attain superior wisdom and contemplation of the Dharma. There are Pudgalas who attain superior wisdom and contemplation of the Dharma but do not attain inner tranquility. There are Pudgalas who do not attain inner tranquility and do not attain superior wisdom and contemplation of the Dharma. There are Pudgalas who attain inner tranquility and also attain superior wisdom and contemplation of the Dharma. What kind of Pudgala attains inner tranquility but does not attain superior wisdom and contemplation of the Dharma? The answer is: if a Pudgala attains the four worldly Dhyanas (meditative states, catuh-dhyana) but does not attain supramundane holy wisdom. What kind of Pudgala attains superior wisdom and contemplation of the Dharma but does not attain inner tranquility? The answer is: if a Pudgala attains supramundane holy wisdom but does not attain the four worldly Dhyanas. What kind of Pudgala does not --------------------------------------------------------------------------------
Chinese
得内心止亦不得增上慧法观？答：若补特伽罗不得世间四静虑亦不得出世圣慧。何等补特伽罗得内心止亦得增上慧法观？答：若补特伽罗得世间四静虑亦得出世圣慧。如说世间四静虑相应，心住、等住、近住、安住，不散不乱摄止等持心一境性者，此显内心止。如说出世圣慧所摄，于法拣择、极拣择、最极拣择，解了、等了、近了、遍了，机黠通达审察聪睿，觉明慧行毗钵舍那者，此显增上慧法观，是名奢摩他毗钵舍那。 复有二法，谓明、解脱者，明云何？答：无学三明。何等为三？一者无学宿住随念智作证明；二者无学死生智作证明；三者无学漏尽智作证明，是谓明。解脱云何？答：三种解脱。何等为三？一者心解脱；二者慧解脱；三者无为解脱。心解脱者，谓无贪善根相应心，已胜解、当胜解、今胜解，是名心解脱。慧解脱者，谓无痴善根相应心，已胜解、当胜解、今胜解，是名慧解脱。无为解脱者，谓择灭，是名无为解脱。此中心解脱，或学、或无学、或非学非无学。云何学？答：学无贪善根相应心，已胜解、当胜解、今胜解，是谓学。云何无学？答：无学无贪善根相应心，已胜解、当胜解、今胜解，是谓无学。云何非学非无学？答：有漏无贪善根相应心，已胜解、当胜解、今胜解，是谓非学非无学。 现代汉语译本 问：如果一个人没有获得内心的止息，是否就不能获得增上慧法观？答：如果一个人没有获得世间的四种禅定（四静虑），也没有获得出世间的圣慧，就不能获得增上慧法观。 问：什么样的人能获得内心的止息，也能获得增上慧法观？答：如果一个人获得了世间的四种禅定，也获得了出世间的圣慧，就能获得增上慧法观。 如经文所说，与世间四种禅定相应的，心住、等住、近住、安住，不散乱，摄止等持，心一境性，这显示了内心的止息。如经文所说，由出世间圣慧所摄，对于法的拣择、极拣择、最极拣择，解了、等了、近了、遍了，机敏聪慧，通达审察，觉悟明了的智慧行为（毗钵舍那），这显示了增上慧法观，这就是所谓的奢摩他（止）和毗钵舍那（观）。 又有两种法，称为明和解脱。什么是明？答：无学的三明。什么是三明？一是无学宿住随念智作证明（能回忆前世的智慧）；二是无学死生智作证明（能知众生死后生于何处的智慧）；三是无学漏尽智作证明（断尽一切烦恼的智慧），这称为明。 什么是解脱？答：三种解脱。什么是三种解脱？一是心解脱；二是慧解脱；三是无为解脱。心解脱是指，与无贪善根相应的心，已经胜解、将要胜解、现在胜解，这称为心解脱。慧解脱是指，与无痴善根相应的心，已经胜解、将要胜解、现在胜解，这称为慧解脱。无为解脱是指，择灭（通过智慧选择而达到的寂灭），这称为无为解脱。 这里的心解脱，可以是学位的、无学位的、或者非学位非无学位的。什么是学位？答：与学位的无贪善根相应的心，已经胜解、将要胜解、现在胜解，这称为学位。什么是非学位？答：与非学位的无贪善根相应的心，已经胜解、将要胜解、现在胜解，这称为非学位。什么是非学位非无学位？答：与有漏的无贪善根相应的心，已经胜解、将要胜解、现在胜解，这称为非学位非无学位。
English
English version Q: If a person does not attain inner cessation, can they not attain the higher wisdom insight (增上慧法观)? A: If a person does not attain the four worldly dhyanas (世间四静虑) and does not attain supramundane holy wisdom, they cannot attain the higher wisdom insight. Q: What kind of person attains inner cessation and also attains the higher wisdom insight? A: If a person attains the four worldly dhyanas and also attains supramundane holy wisdom, they attain the higher wisdom insight. As it is said, corresponding to the four worldly dhyanas, the mind dwells, dwells equally, dwells nearby, dwells securely, without scattering or confusion, gathering and ceasing, holding the mind in a state of one-pointedness, this reveals inner cessation. As it is said, encompassed by supramundane holy wisdom, with regard to the Dharma, discrimination, extreme discrimination, the most extreme discrimination, understanding, equal understanding, near understanding, complete understanding, skillful intelligence, penetrating examination, discerning acumen, awakened clarity, the practice of wisdom, vipashyana (毗钵舍那), this reveals the higher wisdom insight, this is called shamatha (奢摩他) and vipashyana. Furthermore, there are two dharmas, called 'clarity' and 'liberation'. What is clarity? A: The three clarities of the no-more-learner (无学). What are the three? First, the no-more-learner's knowledge of recollecting past lives (宿住随念智) as proof; second, the no-more-learner's knowledge of the death and rebirth of beings (死生智) as proof; third, the no-more-learner's knowledge of the exhaustion of outflows (漏尽智) as proof, this is called clarity. What is liberation? A: Three kinds of liberation. What are the three? First, liberation of mind (心解脱); second, liberation of wisdom (慧解脱); third, unconditioned liberation (无为解脱). Liberation of mind refers to the mind corresponding to the root of goodness of non-greed (无贪善根), having already comprehended, about to comprehend, now comprehending, this is called liberation of mind. Liberation of wisdom refers to the mind corresponding to the root of goodness of non-delusion (无痴善根), having already comprehended, about to comprehend, now comprehending, this is called liberation of wisdom. Unconditioned liberation refers to cessation through choice (择灭), this is called unconditioned liberation. Here, liberation of mind can be of the learner (学), of the no-more-learner, or neither of the learner nor of the no-more-learner. What is of the learner? A: The mind corresponding to the root of goodness of non-greed of the learner, having already comprehended, about to comprehend, now comprehending, this is called of the learner. What is of the no-more-learner? A: The mind corresponding to the root of goodness of non-greed of the no-more-learner, having already comprehended, about to comprehend, now comprehending, this is called of the no-more-learner. What is neither of the learner nor of the no-more-learner? A: The mind corresponding to the root of goodness of non-greed with outflows (有漏), having already comprehended, about to comprehend, now comprehending, this is called neither of the learner nor of the no-more-learner. --------------------------------------------------------------------------------