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慧解脱，或学、或无学、或非学非无学。云何学？答：学无痴善根相应心，已胜解、当胜解、今胜解，是谓学。云何无学？答无学无痴善根相应心，已胜解、当胜解、今胜解，是谓无学。云何非学非无学？答：有漏无痴善根相应心，已胜解、当胜解、今胜解，是谓非学非无学。无为解脱唯非学非无学，是名明解脱。 复有二法，谓尽智、无生智者，尽智云何？答：谓如实知我已知苦、我已断集、我已证灭、我已修道，此所从生智见明觉解慧光观，是名尽智。无生智云何？答：谓如实知我已知苦不复当知、我已断集不复当断、我已证灭不复当证、我已修道不复当修，此所从生智见明觉解慧光观，是名无生智。复次若如实知已尽欲漏、有漏、无明漏，是名尽智。若如实知所尽三漏不复当生，是无生智。复次若如实知已尽一切结缚、随眠、随烦恼、缠，是名尽智。若如实知所尽一切结缚、随眠、随烦恼、缠不复当起，是名无生智。 集异门足论三法品第四之一 时舍利子复告众言：“具寿当知，佛于三法自善通达，现等觉已，为诸弟子宣说开示。我等今应和合结集，佛灭度后勿有乖诤，当令随顺梵行法律久住，利乐无量有情，哀愍世间诸天人众，令获殊胜义利安乐。” 三法云何？此中有五嗢柁南 现代汉语译本： 慧解脱有三种，即有学位、无学位和非有学非无学位。什么是有学位？答：与有学位无痴善根相应的心，已经胜解、将要胜解、现在胜解，这称为有学位。什么是无学位？答：与无学位无痴善根相应的心，已经胜解、将要胜解、现在胜解，这称为无学位。什么是非有学非无学位？答：与有漏无痴善根相应的心，已经胜解、将要胜解、现在胜解，这称为非有学非无学位。无为解脱唯属于非有学非无学位，这称为明解脱。 又有两种智慧，即尽智和无生智。什么是尽智？答：如实地知晓‘我已经知苦、我已经断集、我已经证灭、我已经修道’，由此所产生的智慧、见解、明了、觉悟、理解、智慧之光和观察，这称为尽智。什么是无生智？答：如实地知晓‘我已经知苦不再需要再知、我已经断集不再需要再断、我已经证灭不再需要再证、我已经修道不再需要再修’，由此所产生的智慧、见解、明了、觉悟、理解、智慧之光和观察，这称为无生智。进一步说，如果如实地知晓已经断尽欲漏（Kāma-āsava，对欲界的贪欲之漏）、有漏（Bhava-āsava，对存在的贪欲之漏）、无明漏（Avijjā-āsava，无明的烦恼之漏），这称为尽智。如果如实地知晓所断尽的三漏不再产生，这就是无生智。进一步说，如果如实地知晓已经断尽一切结缚（Saṃyojana，束缚众生的烦恼）、随眠（Anuśaya，潜在的烦恼）、随烦恼（Upakleśa，较轻微的烦恼）、缠（Paryavasthāna，缠绕身心的烦恼），这称为尽智。如果如实地知晓所断尽的一切结缚、随眠、随烦恼、缠不再生起，这就是无生智。 《集异门足论》（Saṅgīti-paryāya-pāda-śāstra）三法品第四之一 这时，舍利子（Śāriputra）又告诉大家说：‘诸位贤者应当知道，佛陀对于三法已经完全通达，证得正等觉后，为弟子们宣说开示。我们现在应当和合共同结集，在佛陀灭度后不要有乖违争论，应当使随顺梵行（Brahmacarya，清净的行为）的法律长久住世，利益安乐无量众生，哀怜愍念世间诸天和人众，使他们获得殊胜的义利安乐。’ 什么是三法呢？这里有五个纲要（Uddāna）。
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English version: 'Wise liberation' can be associated with learning, without learning, or neither learning nor without learning. What is 'learning'? The answer is: a mind associated with a wholesome root of non-delusion that is already understood, will be understood, or is now being understood; this is called 'learning'. What is 'without learning'? The answer is: a mind associated with a wholesome root of non-delusion that is already understood, will be understood, or is now being understood; this is called 'without learning'. What is 'neither learning nor without learning'? The answer is: a mind associated with a wholesome root of non-delusion that is subject to outflows, that is already understood, will be understood, or is now being understood; this is called 'neither learning nor without learning'. Unconditioned liberation belongs only to 'neither learning nor without learning'; this is called 'clear liberation'. Furthermore, there are two kinds of knowledge: the knowledge of exhaustion and the knowledge of non-arising. What is the knowledge of exhaustion? The answer is: truly knowing 'I have known suffering, I have abandoned the origin, I have realized cessation, I have cultivated the path'; the wisdom, vision, clarity, understanding, comprehension, light, and observation that arise from this are called the knowledge of exhaustion. What is the knowledge of non-arising? The answer is: truly knowing 'I have known suffering and there is no more suffering to be known, I have abandoned the origin and there is no more origin to be abandoned, I have realized cessation and there is no more cessation to be realized, I have cultivated the path and there is no more path to be cultivated'; the wisdom, vision, clarity, understanding, comprehension, light, and observation that arise from this are called the knowledge of non-arising. Furthermore, truly knowing that the outflows of sensual desire (Kāma-āsava), the outflows of existence (Bhava-āsava), and the outflows of ignorance (Avijjā-āsava) have been exhausted is called the knowledge of exhaustion. Truly knowing that these three exhausted outflows will no longer arise is the knowledge of non-arising. Furthermore, truly knowing that all bonds (Saṃyojana), latent tendencies (Anuśaya), secondary defilements (Upakleśa), and entanglements (Paryavasthāna) have been exhausted is called the knowledge of exhaustion. Truly knowing that all exhausted bonds, latent tendencies, secondary defilements, and entanglements will no longer arise is the knowledge of non-arising. Saṅgīti-paryāya-pāda-śāstra, The Chapter on Threes, The Fourth, Part One Then, Śāriputra addressed the assembly again, saying: 'Venerable ones, know that the Buddha has fully understood the three dharmas, and after attaining complete enlightenment, he proclaimed and taught them to his disciples. We should now gather together in harmony and compile these teachings, so that after the Buddha's parinirvana, there will be no disagreements or disputes. We should ensure that the law that accords with the holy life (Brahmacarya) endures for a long time, benefiting and bringing happiness to countless beings, and showing compassion to the gods and humans in the world, so that they may attain supreme benefit, welfare, and happiness.' What are the three dharmas? Here are five summaries (Uddāna). -------------------------------------------------------------------------------- 颂。初嗢柁南曰： 初三法有十， 谓根寻行界， 前三各有二， 后一有四种。
Chinese
有三不善根、三善根。三不善寻、三善寻。三恶行、三妙行。欲恚害三界、出离无恚无害三界、欲色无色三界、色无色灭三界。 三不善根者，谓贪不善根、瞋不善根、痴不善根。贪不善根者？贪云何？答：谓于欲境诸贪等贪，执藏防护坚着、爱乐迷闷、耽嗜遍耽嗜、内缚欲求耽湎苦集，贪类贪生，总名为贪。不善根云何？答：谓此贪法是不善性，能为无量不善法根，是故此法能为病根痈根、箭根恼根、苦根秽根浊根、诸杂染根、不清净根、不鲜白根，是故名为贪不善根。瞋不善根者，瞋云何？答：谓于有情欲为损害，内怀栽杌欲为扰恼，已瞋、当瞋、现瞋，乐为过患、极为过患，意极忿恚，于诸有情各相违戾欲为过患，已为过患、当为过患、现为过患，总名为瞋。不善根云何？答：谓此瞋法是不善性，能为无量不善法根，是故此法能为病根痈根、箭根恼根、苦根秽根浊根、诸杂染根、不清净根、不鲜白根，是故名为瞋不善根。痴不善根者，痴云何？答：谓于前际无知、后际无知、前后际无知，于内无知、外无知、内外无知，于业无知、异熟无知、业异熟无知，于善作业无知、恶作业无知、善恶作业无知，于因 现代汉语译本： 颂。最初的《嗢柁南》（Udanas，略颂）说： 最初的三法有十种，包括根、寻、行、界。 前三者各有两种，后者有四种。 有三种不善根、三种善根。三种不善寻、三种善寻。三种恶行、三种妙行。欲界、恚界、害界这三种界，出离界、无恚界、无害界这三种界，欲界、色界、无色界这三种界，色界、无色界、灭界这三种界。 三种不善根是指贪不善根、瞋不善根、痴不善根。什么是贪不善根？什么是贪？回答：是指对于欲望境界的各种贪婪、同等贪婪，执着收藏防护、坚固执着、喜爱迷恋、沉溺遍沉溺、内心束缚欲望追求沉湎于痛苦的聚集，贪的种类贪的产生，总称为贪。什么是不善根？回答：是指这种贪法是不善的性质，能成为无量不善法的根源，因此这种法能成为疾病的根源、痈疮的根源、箭的根源、恼怒的根源、痛苦的根源、污秽的根源、浑浊的根源、各种杂染的根源、不清净的根源、不鲜明的根源，所以称为贪不善根。什么是瞋不善根？什么是瞋？回答：是指对于有情众生想要加以损害，内心怀着树桩想要扰乱恼害，已经瞋恨、将要瞋恨、现在瞋恨，喜欢成为过患、极其成为过患，内心极其忿怒，对于各种有情众生互相违背想要加以过患，已经造成过患、将要造成过患、现在造成过患，总称为瞋。什么是不善根？回答：是指这种瞋法是不善的性质，能成为无量不善法的根源，因此这种法能成为疾病的根源、痈疮的根源、箭的根源、恼怒的根源、痛苦的根源、污秽的根源、浑浊的根源、各种杂染的根源、不清净的根源、不鲜明的根源，所以称为瞋不善根。什么是痴不善根？什么是痴？回答：是指对于过去的事情没有认知、对于未来的事情没有认知、对于过去和未来的事情都没有认知，对于内在没有认知、对于外在没有认知、对于内在和外在都没有认知，对于业没有认知、对于异熟（Vipāka，果报）没有认知、对于业和异熟都没有认知，对于善的作业没有认知、对于恶的作业没有认知、对于善和恶的作业都没有认知，对于因
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English version: Verse. The initial 'Udanas' (Udanas, concise verses) says: 'The initial three dharmas have ten, namely roots, search, conduct, realms. The former three each have two, the latter one has four kinds.' There are three unwholesome roots, three wholesome roots. Three unwholesome search, three wholesome search. Three evil conducts, three wonderful conducts. The three realms of desire, anger, and harm; the three realms of detachment, non-anger, and non-harm; the three realms of desire, form, and formlessness; the three realms of form, formlessness, and cessation. The three unwholesome roots are the unwholesome roots of greed (Lobha), hatred (Dosa), and delusion (Moha). What is the unwholesome root of greed? What is greed? Answer: It refers to the various forms of greed and equal greed towards objects of desire, holding onto them, protecting them, firmly clinging to them, loving and being infatuated with them, indulging and completely indulging in them, being internally bound by desire, seeking pleasure, and wallowing in the accumulation of suffering. The types of greed and the arising of greed are collectively called greed. What is an unwholesome root? Answer: It refers to this dharma of greed being of an unwholesome nature, capable of being the root of countless unwholesome dharmas. Therefore, this dharma can be the root of disease, the root of boils, the root of arrows, the root of annoyance, the root of suffering, the root of filth, the root of turbidity, the root of various defilements, the root of impurity, and the root of non-brightness. Therefore, it is called the unwholesome root of greed. What is the unwholesome root of hatred? What is hatred? Answer: It refers to the desire to harm sentient beings, harboring malice internally, desiring to disturb and annoy them, already being angry, about to be angry, currently being angry, delighting in being a fault, extremely being a fault, being extremely wrathful in mind, wanting to cause harm to various sentient beings who are mutually opposed, already causing harm, about to cause harm, currently causing harm, collectively called hatred. What is an unwholesome root? Answer: It refers to this dharma of hatred being of an unwholesome nature, capable of being the root of countless unwholesome dharmas. Therefore, this dharma can be the root of disease, the root of boils, the root of arrows, the root of annoyance, the root of suffering, the root of filth, the root of turbidity, the root of various defilements, the root of impurity, and the root of non-brightness. Therefore, it is called the unwholesome root of hatred. What is the unwholesome root of delusion? What is delusion? Answer: It refers to not knowing the past, not knowing the future, not knowing both the past and the future, not knowing the internal, not knowing the external, not knowing both the internal and the external, not knowing karma, not knowing Vipāka (result), not knowing both karma and Vipāka, not knowing wholesome actions, not knowing unwholesome actions, not knowing both wholesome and unwholesome actions, not knowing the cause --------------------------------------------------------------------------------
Chinese
无知、因所生法无知，于佛无知、法无知、僧无知，于苦无知、集无知、灭无知、道无知，于善法无知、不善法无知，于有罪法无知、无罪法无知，于应修法无知、不应修法无知，于下劣法无知、胜妙法无知，于黑法无知、白法无知，于有敌对法无知，于缘生法无知，于六触处如实无知。如是无知无见非现观、黑闇愚痴无明盲冥、罩网缠裹顽騃浑浊障盖，发盲、发无明、发无智、灭胜慧，障碍善品令不涅槃。无明漏、无明暴流、无明轭、无明毒根、无明毒茎、无明毒枝、无明毒叶、无明毒花、无明毒果，痴、等痴、极痴，改、等改、极改，痴类痴生、改类改生，总名为痴。不善根云何？答：谓此痴法是不善性，能为无量不善法根，是故此法能为病根痈根、箭根恼根、苦根秽根浊根、诸杂染根、不清净根、不鲜白根，是故名为痴不善根。如世尊说： “诸恶贪瞋痴， 恼害自心者， 如树心有蝎， 皮果等皆衰。” 三善根者，谓无贪善根、无瞋善根、无痴善根。无贪善根者，无贪云何？答：谓于欲境诸不贪、不等贪、不执藏不防护不坚着、不爱不乐、不迷心闷、不耽嗜不遍耽嗜、不内缚不欲不求不耽湎，非苦集非贪类非贪生，总名无贪。善根云何？答：谓无贪法是善性，能为无量善法根，是故此法能为 现代汉语译本 无知：对于因缘所生之法（因所生法）的无知，对于佛（Buddha）的无知、法（Dharma）的无知、僧（Sangha）的无知，对于苦（Dukkha）的无知、集（Samudaya）的无知、灭（Nirodha）的无知、道（Magga）的无知，对于善法（kusala dhamma）的无知、不善法（akusala dhamma）的无知，对于有罪法（savajja dhamma）的无知、无罪法（anavajja dhamma）的无知，对于应修法（sevitabba dhamma）的无知、不应修法（asevitabba dhamma）的无知，对于下劣法（hina dhamma）的无知、胜妙法（panita dhamma）的无知，对于黑法（kanha dhamma）的无知、白法（sukka dhamma）的无知，对于有敌对法（patipakkha dhamma）的无知，对于缘生法（paticcasamuppada dhamma）的无知，对于六触处（salayatana）如实无知。这样的无知、无见、非现观，是黑闇、愚痴、无明、盲冥，如同罩网缠裹、顽固騃钝、浑浊不清的障盖，能使人眼盲、生发无明、生发无智，灭除殊胜的智慧，障碍善品，使人不能达到涅槃（Nibbana）。无明是烦恼的漏泄（asava），是暴流（ogha），是系缚的轭（yoga），是毒根、毒茎、毒枝、毒叶、毒花、毒果。痴、等痴、极痴，改、等改、极改，痴类痴生、改类改生，总的名称叫做痴（Moha）。 什么是不善根呢？回答：就是这种痴法是不善的性质，能成为无量不善法的根本，所以这种法能成为病根、痈根、箭根、恼根、苦根、秽根、浊根，以及各种杂染的根、不清净的根、不鲜白的根，所以叫做痴不善根。正如世尊所说： ‘诸恶贪瞋痴，恼害自心者， 如树心有蝎，皮果等皆衰。’ 三种善根是指：无贪善根（alobha kusala-mula）、无瞋善根（adosa kusala-mula）、无痴善根（amoha kusala-mula）。什么是无贪善根呢？回答：对于欲境的诸种不贪、不等贪、不执藏、不防护、不坚着、不爱、不乐、不迷心闷、不耽嗜、不遍耽嗜、不内缚、不欲、不求、不耽湎，不是苦集、不是贪类、不是贪生，总的名称叫做无贪（alobha）。什么是善根呢？回答：无贪法是善良的性质，能够成为无量善法的根本，所以这种法能够成为...