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English version: , then quickly arises all kinds of filthy and disgusting things, therefore it is called 'Leaky Sore-like Mind' (喻心, upama-citta, metaphor of mind, comparing the mind to a leaky sore that is easily contaminated). Sarvāstivāda-vinaya-vibhaṅga-samuccaya-pāda-śāstra, Volume 3 Taishō Tripiṭaka, Volume 26, No. 1536, Abhidharma-saṃgīti-paryāya-pāda-śāstra Abhidharma-saṃgīti-paryāya-pāda-śāstra, Volume 4 Spoken by Venerable Śāriputra (舍利子) Translated by Tripiṭaka Master Xuanzang (玄奘) under Imperial Decree Chapter Four, Section Two: Three Dharmas What is the 'Lightning-like Mind' (电光喻心, Vidyut-upamā-citta, metaphor of mind, comparing the mind to lightning)? Answer: As the World Honored One (世尊, Buddha) said: 'Bhikkhus (苾刍, monks), know that there is a type of person (补特伽罗, pudgala) in the world who dwells in the wilderness (阿练若, araṇya), or under a tree, or in an empty place, diligently cultivating and practicing repeatedly, thus attaining such a tranquil state of mind. Relying on this samādhi (定心, fixed mind), they can permanently sever the five lower fetters (五顺下分结, pañcāvarabhāgīya-saṃyojana, the five fetters that bind beings to the desire realm) and attain the fruit of Anāgāmin (不还果, non-returner, one who does not return to the desire realm), being born spontaneously (受上化生, upapāduka, born spontaneously in the form or formless realms) in the upper realms, attaining Parinirvāṇa (般涅槃, complete Nirvana) and not returning to be born in the desire realm again. Just as when the summer season passes and early autumn arrives, after lightning flashes from a large cloud, it briefly appears with color and form, then quickly disappears and vanishes. Likewise, this type of person, dwelling in the wilderness, and so on, their attained mind is called 'Lightning-like Mind'.' Question: Why is their mind called 'Lightning-like Mind'? Answer: Their mind-consciousness attains the fruit of Anāgāmin, able to illuminate temporarily, then quickly disappears and vanishes, therefore it is called 'Lightning-like Mind'. What is the 'Diamond-like Mind' (金刚喻心, Vajra-upamā-citta, metaphor of mind, comparing the mind to a diamond)? Answer: As the World Honored One said: 'Bhikkhus, know that there is a type of person in the world who dwells in the wilderness, or under a tree, or in an empty place, diligently cultivating and practicing repeatedly, thus attaining such a tranquil state of mind. Relying on this samādhi, they can exhaust all the āsavas (诸漏, outflows, defilements), attain the liberation of mind and wisdom without outflows (无漏心慧解脱, anāsava-ceto-vimutti-paññā-vimutti, liberation of mind and wisdom without defilements), and in the present life, with superior supernormal knowledge (胜通慧, abhijñā, higher knowledge), personally realize and experience the perfect merits, namely, personally knowing that my birth is exhausted, the pure conduct is established, what needed to be done is done, and there is no more future existence (不受后有, punarbhava, future rebirth). For example, a diamond can cut, pierce, or break anything without exception, whether it be iron, ivory, shell, horn, pearl, jade, or stone, and so on. Likewise, this type of person, dwelling in the wilderness, and so on, their attained mind is called 'Diamond-like Mind'.' Question: Why is their mind --------------------------------------------------------------------------------
Chinese
名金刚喻？答：彼心意识证无学果，无结缚等而不能坏，是故名曰金刚喻心。 三补特伽罗者，一者覆慧补特伽罗；二者膝慧补特伽罗；三者广慧补特伽罗。云何覆慧补特伽罗？答：如世尊说：苾刍当知，世有一类补特伽罗，为听法故苾刍前坐，苾刍哀愍为说法要，开示初善中善后善，文义巧妙纯一圆满清白梵行，彼在法座，于所说法初中后分皆不能知；从座起已，于所说法初中后分亦不能了。所以者何？彼都无慧，犹如覆器亦如覆瓶，虽多溉水竟无受入。如是一类补特伽罗，为听法故苾刍前坐，广说乃至彼都无慧，是名覆慧补特伽罗。问：何故名覆慧补特伽罗？答：彼有是慧，在法座时，于所说法初中后分虽皆欲知，而无慧故皆不能知。彼有是慧，从座起已，于所说法初中后分虽皆欲了，而无慧故亦不能了，故名覆慧补特伽罗。云何膝慧补特伽罗？答：如世尊说：苾刍当知，世有一类补特伽罗，为听法故苾刍前坐，苾刍哀愍为说法要，开示初善中善后善，文义巧妙纯一圆满清白梵行。彼在法座，于所说法初中后分虽皆能知，而从座起，于所说法初中后分皆不能了，先虽领受而后忘失。譬如有人得妙饮食置于膝上，以失念故，欻从座起皆悉坠落。如是一类补特伽罗，为听法故苾刍前坐，广说乃至而后忘失，是名 现代汉语译本 何谓金刚喻？答：是指那心、意识证得了无学果（arhatship，佛教修行的最高境界），没有了任何烦恼的束缚，并且坚不可摧，所以称为金刚喻心。 什么是三种补特伽罗（pudgala，人或有情）？一是覆慧补特伽罗，二是膝慧补特伽罗，三是广慧补特伽罗。什么是覆慧补特伽罗？答：正如世尊所说：比丘们应当知道，世上有一类补特伽罗，为了听法而坐在比丘面前，比丘慈悲怜悯，为他们宣说佛法的要义，开示初善、中善、后善的道理，所说的内容文辞精妙，意义圆满纯正，是清净的梵行。但这类人在听法时，对于所说法义的初、中、后部分都不能理解；从座位站起来后，对于所说法义的初、中、后部分也不能明白。这是为什么呢？因为他们完全没有智慧，就像倒扣的器皿或瓶子，即使倒入再多的水也无法进入。像这样一类补特伽罗，为了听法而坐在比丘面前，（内容同上）乃至他们完全没有智慧，这就叫做覆慧补特伽罗。问：为什么叫做覆慧补特伽罗？答：他们本有智慧，在听法时，对于所说法义的初、中、后部分虽然都想理解，但因为没有智慧所以都不能理解。他们本有智慧，从座位站起来后，对于所说法义的初、中、后部分虽然都想明白，但因为没有智慧所以也不能明白，所以叫做覆慧补特伽罗。什么是膝慧补特伽罗？答：正如世尊所说：比丘们应当知道，世上有一类补特伽罗，为了听法而坐在比丘面前，比丘慈悲怜悯，为他们宣说佛法的要义，开示初善、中善、后善的道理，所说的内容文辞精妙，意义圆满纯正，是清净的梵行。但这类人在听法时，对于所说法义的初、中、后部分都能理解，可是从座位站起来后，对于所说法义的初、中、后部分都不能明白，先前虽然领受了，后来却又忘记了。譬如有人得到美味的食物放在膝盖上，因为疏忽大意，突然从座位站起来，食物全都掉落了。像这样一类补特伽罗，为了听法而坐在比丘面前，（内容同上）乃至后来又忘记了，这就叫做膝慧补特伽罗。
English
English version What is meant by 'Vajra-like Simile'? Answer: It refers to the mind and consciousness that have attained the fruit of No-More-Learning (arhatship), free from all bonds and attachments, and are indestructible. Therefore, it is called the 'Vajra-like Simile Mind'. What are the three types of Pudgalas (pudgala, person or sentient being)? The first is the 'Covered Wisdom' Pudgala; the second is the 'Knee Wisdom' Pudgala; and the third is the 'Broad Wisdom' Pudgala. What is the 'Covered Wisdom' Pudgala? Answer: As the World-Honored One said: 'Bhikkhus, know that in this world there is a type of Pudgala who sits before a Bhikkhu to listen to the Dharma. The Bhikkhu, out of compassion, expounds the essence of the Dharma, revealing the goodness of the beginning, the middle, and the end, with skillful language and complete, pure, and perfect conduct. However, while sitting in the Dharma seat, this person cannot understand any part of what is being taught—neither the beginning, the middle, nor the end. And after rising from the seat, they still cannot comprehend any part of what was taught. Why is this so? Because they are completely without wisdom, like an overturned vessel or an inverted bottle, which cannot receive any water no matter how much is poured into it. Such a Pudgala sits before a Bhikkhu to listen to the Dharma, (repeating the above) and is completely without wisdom. This is called the 'Covered Wisdom' Pudgala.' Question: Why is it called the 'Covered Wisdom' Pudgala? Answer: They possess wisdom, and while sitting in the Dharma seat, they desire to understand the beginning, middle, and end of what is being taught, but because they lack wisdom, they cannot understand any of it. They possess wisdom, and after rising from the seat, they desire to comprehend the beginning, middle, and end of what was taught, but because they lack wisdom, they cannot comprehend any of it. Therefore, it is called the 'Covered Wisdom' Pudgala. What is the 'Knee Wisdom' Pudgala? Answer: As the World-Honored One said: 'Bhikkhus, know that in this world there is a type of Pudgala who sits before a Bhikkhu to listen to the Dharma. The Bhikkhu, out of compassion, expounds the essence of the Dharma, revealing the goodness of the beginning, the middle, and the end, with skillful language and complete, pure, and perfect conduct. While sitting in the Dharma seat, this person can understand the beginning, middle, and end of what is being taught, but after rising from the seat, they cannot comprehend any part of what was taught. They receive it at first but forget it later. It is like someone who obtains delicious food and places it on their lap, but due to forgetfulness, suddenly rises from the seat, and all the food falls to the ground. Such a Pudgala sits before a Bhikkhu to listen to the Dharma, (repeating the above) and forgets it later. This is called the 'Knee Wisdom' Pudgala.' --------------------------------------------------------------------------------
Chinese
膝慧补特伽罗。问：何故名膝慧补特伽罗？答：彼有是慧在法座时，于所说法初中后分，随所欲知以有慧故虽皆能知；彼有是慧而从座起，于所说法初中后分虽皆欲了，而无慧故皆不能了。先虽领受而后忘失，故名膝慧补特伽罗。云何广慧补特伽罗？答：如世尊说：苾刍当知，世有一类补特伽罗，为听法故苾刍前坐，苾刍哀愍为说法要，开示初善中善后善，文义巧妙纯一圆满清白梵行。彼在法座，于所说法初中后分皆悉能知，从座起已于所说法初中后分亦悉能了，复能善知所说义趣。如刹帝利女、或婆罗门女、或长者女、或居士女，清水沐浴妙香涂身，梳剪发爪莹饰眉面，服鲜净衣着诸缨络，以环钏等而自庄严，唯少花鬘未冠其首。有诸尊者持妙花鬘，谓嗢钵罗、瞻博迦等，随其所好而授与之。诸女尔时欢喜踊跃，恭敬受取冠在顶上，深心爱玩终无遗失。如是一类补特伽罗，为听法故苾刍前坐，乃至善知所说义趣，是名广慧补特伽罗。问：何故名广慧补特伽罗？答：彼有是慧，在法座时于所说法初中后分随所欲知，以有慧故皆悉能知。彼有是慧从座起已于所说法初中后分随所欲了，以有慧故亦悉能了，复能善知所说义趣，故名广慧补特伽罗。如世尊说： “覆慧不聪明， 虽数多闻法， 无智不能了， 如灌 现代汉语译本 膝慧补特伽罗（膝慧之人）。问：为什么叫做膝慧补特伽罗？答：这种人有这样的智慧，在法座上时，对于所说法的初、中、后部分，凡是想知道的，因为有智慧所以都能知道；但他有这样的智慧，从法座起来后，对于所说法的初、中、后部分，虽然都想了解，但因为没有智慧，所以都不能了解。先前虽然领受了，后来又忘记了，所以叫做膝慧补特伽罗。 云何广慧补特伽罗（广慧之人）？答：如世尊所说：‘比丘们应当知道，世上有一类人，为了听法而坐在比丘面前，比丘慈悲怜悯地为他们宣说佛法的要义，开示初善、中善、后善的道理，文辞义理巧妙，纯正圆满，清净梵行。’这种人在法座上，对于所说法的初、中、后部分都能知道，从法座起来后，对于所说法的初、中、后部分也都能了解，并且能够很好地理解所说法的意义。 ‘就像刹帝利（武士）的女儿、或者婆罗门（祭司）的女儿、或者长者（富人）的女儿、或者居士（在家信徒）的女儿，用清水沐浴，用美妙的香涂抹身体，梳理修剪头发和指甲，修饰眉毛和面容，穿上鲜艳干净的衣服，戴上各种璎珞，用环、钏等来庄严自己，只是缺少用花鬘（花环）来戴在头上。有许多尊者拿着美妙的花鬘，像是嗢钵罗（青莲花）、瞻博迦（黄玉兰）等，随着她们的喜好而授予她们。这些女子那时欢喜踊跃，恭敬地接受并戴在头顶上，深深地喜爱玩赏，始终没有遗失。’像这样一类人，为了听法而坐在比丘面前，乃至能够很好地理解所说法的意义，就叫做广慧补特伽罗。 问：为什么叫做广慧补特伽罗？答：这种人有这样的智慧，在法座上时，对于所说法的初、中、后部分，凡是想知道的，因为有智慧所以都能知道。他有这样的智慧，从法座起来后，对于所说法的初、中、后部分，凡是想了解的，因为有智慧所以也都能了解，并且能够很好地理解所说法的意义，所以叫做广慧补特伽罗。如世尊所说： ‘覆慧不聪明， 虽然多次听闻佛法， 没有智慧不能了解， 犹如灌...