English
English version: Abiding in peace and happiness, without suffering or distress in the mind. As the World Honored One said in the 'Distinguishing the Records of Birth' Sutra: 'Bhikshus (Bhiksu, Buddhist monks), you should know that if a practitioner of meditation passes away from here and is reborn in the Subhakrtsna Heaven (Subhakrtsna, the third dhyana heaven in the Form Realm), they repeatedly experience the joy of being free from delight.' He previously dwelt here, entering the third dhyana, and also repeatedly experienced the joy of being free from delight. The joy of being free from delight that he experienced before and after is no different and without distinction, because it relies on meditation and other causes. That is to say, if one diligently practices, cultivates, and repeatedly engages in the third dhyana in this world, then one can be reborn in the Subhakrtsna Heaven, so the types of joy of being free from delight experienced in both instances are similar. The so-called Subhakrtsna Heaven reveals the third dhyana, the Subhakrtsna and other heavens. The so-called second refers to the fact that this heaven is located third in the gradual, sequential, and continuous order of enumeration. The so-called 'born of joy' means that the beings in this realm enjoy stable happiness for a long time, happiness free from suffering, and the happiness of pleasurable sensations, hence it is called 'born of joy.' The initial three kinds of wisdom are: first, wisdom born of hearing; second, wisdom born of thinking; third, wisdom born of cultivation. What is wisdom born of hearing? The answer is: because of hearing, relying on hearing, established through hearing, one has power, obtains freedom, and correctly and universally understands in various aspects. What is the specific situation? For example, if a Bhikshu upholds the Sutram (Sutram, the Sutra Pitaka), or upholds the Vinaya (Vinaya, the Vinaya Pitaka), or upholds the Abhidharma (Abhidharma, the Abhidharma Pitaka), or hears the preceptor speak, or hears the instructor speak, or hears the transmitted teachings of the Tripitaka, or hears someone who speaks in accordance with reason, this is called hearing. Because of hearing, relying on hearing, established through hearing, one has power, obtains freedom, and correctly and universally understands in various aspects, this is called wisdom born of hearing. What is wisdom born of thinking? The answer is: because of thinking, relying on thinking, established through thinking, one has power, obtains freedom, and correctly and universally understands in various aspects. What is the specific situation? For example, if someone rationally contemplates writing, arithmetic, seals, or any kind of work they do, this is called thinking. Because of thinking, relying on thinking, established through thinking, one has power, obtains freedom, and correctly and universally understands in various aspects, this is called wisdom born of thinking. What is wisdom born of cultivation? The answer is: because of cultivation, relying on cultivation, established through cultivation, one has power, obtains freedom, and correctly and universally understands in various aspects. What is the specific situation? --------------------------------------------------------------------------------
Chinese
？谓如有一方便善巧自勤修习诸离染道，由此所修离染道故，离欲恶不善法，有寻有伺离生喜乐入初静虑具足住，广说乃至入第四静虑具足住，是名为修。因此修依此修由此修建立故，于彼彼处有势力得自在正遍通达，是名修所成慧。有作是说，如此亦是思所成慧。所以者何？唯依佛法不共所修乃可名为修所成慧。今此义中依诸等引所起寂静慧，皆名修所成慧。 后三慧者，一、学慧；二、无学慧；三、非学非无学慧。学慧云何？答：学作意相应，于法栋择极栋择最极栋择、解了等了近了遍了，机黠通达审察聪睿，觉明慧行毗钵舍那，是名学慧。无学慧云何？答：无学作意相应，于法栋择，广说乃至毗钵舍那，是名无学慧。非学非无学慧云何？答：有漏作意相应，于法栋择，广说乃至毗钵舍那，是名非学非无学慧。 三根者，一、未知当知根；二、已知根；三、具知根。如《法蕴论》广说其相。如世尊说： “学者学诸根， 恒随正直道， 常委勤精进， 守护于自心。 初慧根无间， 生第二慧根， 若第三慧根， 解脱位方有。 不动解脱位， 诸有结永尽， 无漏根圆满， 乐止息诸根。 将入永寂灭， 任持最后身， 降伏诸魔军， 证毕竟常乐。” 现代汉语译本： 问：如果有人通过方便善巧，自己勤奋地修习各种远离染污的道路，因为修习这些离染的道路，所以能够离开欲望、邪恶和不善的法，保持有寻有伺的状态，体验由远离（欲界）而产生的喜悦和快乐，进入并安住于初禅，（一直）到进入并安住于第四禅，这叫做修。因为这种修，依靠这种修，通过这种修而建立，所以在各种情况下能够有力量，获得自在，正确而普遍地通达，这叫做修所成慧（xiu suo cheng hui，通过修行获得的智慧）。有人这样说，这种智慧也是思所成慧（si suo cheng hui，通过思考获得的智慧）。为什么呢？只有依靠佛法独特而不共的修习，才可以称为修所成慧。但是在这个意义中，依靠各种等引（deng yin，禅定状态）所产生的寂静智慧，都叫做修所成慧。 后面的三种智慧是：一、学慧（xue hui，学习的智慧）；二、无学慧（wu xue hui，无需再学习的智慧）；三、非学非无学慧（fei xue fei wu xue hui，既非学习也非无需学习的智慧）。什么是学慧？答：与学习的作意（zuo yi，心理活动）相应，对于法进行辨别、极辨别、最极辨别，理解、等同理解、接近理解、普遍理解，具有机敏、通达、审察、聪睿，觉悟、明了的智慧行为，毗钵舍那（vipassana，内观），这叫做学慧。什么是无学慧？答：与无学的作意相应，对于法进行辨别，（广说如前）乃至毗钵舍那，这叫做无学慧。什么是非学非无学慧？答：与有漏的作意相应，对于法进行辨别，（广说如前）乃至毗钵舍那，这叫做非学非无学慧。 三种根是：一、未知当知根（wei zhi dang zhi gen，还未知道但应当知道的根）；二、已知根（yi zhi gen，已经知道的根）；三、具知根（ju zhi gen，完全知道的根）。如同《法蕴论》（Fa Yun Lun）中详细说明了它们的相状。正如世尊所说： ‘学习者学习各种根， 总是遵循正直的道路， 常常委身于勤奋精进， 守护自己的内心。 最初的慧根（hui gen，智慧之根）无间断地， 产生第二种慧根， 如果有了第三种慧根， 在解脱的地位才会有。 在不动的解脱地位， 各种烦恼的结永远断尽， 无漏的根圆满， 乐于止息各种根。 将要进入永远的寂灭， 保持最后的身体， 降伏各种魔军， 证得毕竟的常乐。’
English
English version: Question: Suppose there is someone who, through skillful means, diligently cultivates various paths of detachment. Because of cultivating these paths of detachment, they are able to leave behind desire, evil, and unwholesome dharmas, maintain a state of having initial and sustained application of thought, experience joy and happiness born of detachment (from the realm of desire), enter and abide in the first dhyana (jhana, meditative state), (and so on) up to entering and abiding in the fourth dhyana. This is called cultivation. Because of this cultivation, relying on this cultivation, and established through this cultivation, they are able to have power in various situations, attain freedom, and correctly and universally understand. This is called wisdom born of cultivation (xiu suo cheng hui). Some say that this wisdom is also wisdom born of thought (si suo cheng hui). Why? Only cultivation that relies on the unique and uncommon practices of the Buddha's teachings can be called wisdom born of cultivation. But in this sense, all tranquil wisdom arising from various samadhis (deng yin, meditative states) is called wisdom born of cultivation. The latter three types of wisdom are: 1. Wisdom of learning (xue hui); 2. Wisdom of no-more-learning (wu xue hui); 3. Wisdom of neither-learning-nor-no-more-learning (fei xue fei wu xue hui). What is wisdom of learning? Answer: Corresponding to the intention of learning, with regard to dharmas, discriminating, extremely discriminating, most extremely discriminating, understanding, equally understanding, nearly understanding, universally understanding, possessing quickness, thorough understanding, careful examination, intelligence, enlightenment, clear wisdom conduct, vipassana (vipassana), this is called wisdom of learning. What is wisdom of no-more-learning? Answer: Corresponding to the intention of no-more-learning, with regard to dharmas, discriminating, (as described before) up to vipassana, this is called wisdom of no-more-learning. What is wisdom of neither-learning-nor-no-more-learning? Answer: Corresponding to the intention of defilement, with regard to dharmas, discriminating, (as described before) up to vipassana, this is called wisdom of neither-learning-nor-no-more-learning. The three roots are: 1. Root of the unknown-to-be-known (wei zhi dang zhi gen); 2. Root of knowledge (yi zhi gen); 3. Root of complete knowledge (ju zhi gen). As the *Dharmaskandha* (*Fa Yun Lun*) explains their characteristics in detail. As the World-Honored One said: 'The learner learns the various roots, Always follows the upright path, Constantly devotes themselves to diligence and vigor, Guarding their own mind. The initial root of wisdom (hui gen) without interruption, Generates the second root of wisdom, If there is a third root of wisdom, It will only be in the state of liberation. In the immovable state of liberation, All the knots of affliction are forever exhausted, The undefiled root is perfected, Delighting in ceasing the various roots. About to enter eternal extinction, Maintaining the final body, Subduing the various armies of Mara, Attaining ultimate and constant bliss.' --------------------------------------------------------------------------------
Chinese
三眼者，一、肉眼；二、天眼；三、圣慧眼。肉眼云何？答：杂骨肉血净四大种所造眼界、眼处、眼根，是名肉眼。天眼云何？答：不杂骨肉血极净四大种所造眼界、眼处、眼根，是名天眼。圣慧眼云何？答：诸有学慧及无学慧并一切善非学非无学慧，是名圣慧眼。如世尊说： “肉眼最为劣， 天眼名次上， 圣慧眼最胜， 有三种差别。 诸世间善慧， 能顺趣决择， 学无学正知， 尽生老病死。 大觉天人中， 名称最高远， 亦由慧速证， 妙觉庄严身。” 三仗者，一、闻仗；二、离仗；三、慧仗。闻仗云何？答：多闻、闻持、闻积集者，若所说法初中后善，文义巧妙纯一圆满清白梵行，于如是法具足多闻，忆持所闻言教纯熟，专意观察所闻言教，于诸法义见善通达，是名为闻。因此闻由此闻建立故，能断不善法、能修诸善法，此名为闻，亦名为仗，亦名闻仗，故名闻仗。离仗云何？答：离欲恶不善法，有寻有伺离生喜乐入初静虑具足住，广说乃至入第四静虑具足住，是名为离。因此离依此离由此离建立故，能断不善法、能修诸善法，此名为离，亦名为仗，亦名离仗，故名离仗。慧仗云何？答：如实了知此是苦圣谛、此是苦集圣谛、此是苦灭圣谛、此是趣苦灭道圣谛，是 现代汉语译本 三种眼，第一种是肉眼；第二种是天眼；第三种是圣慧眼。 什么是肉眼？回答：由混杂的骨、肉、血和清净的四大种所造的眼界、眼处、眼根，这叫做肉眼。 什么是天眼？回答：不混杂骨、肉、血，由极其清净的四大种所造的眼界、眼处、眼根，这叫做天眼。 什么是圣慧眼？回答：所有有学（Sekha）的智慧以及无学（Asekha）的智慧，以及一切善的非学非无学的智慧，这叫做圣慧眼。正如世尊所说： ‘肉眼最为低劣，天眼名声其次，圣慧眼最为殊胜，这三种眼有差别。 世间的各种善慧，能够顺应、趋向和决断，有学和无学的正知，能够断尽生、老、病、死。 大觉者在天人之中，名称最为崇高，也是由于智慧迅速证得，以妙觉来庄严自身。’ 三种依靠，第一种是闻仗；第二种是离仗；第三种是慧仗。 什么是闻仗？回答：对于博学多闻、能够忆持所闻、积累所闻的人，如果所说的法，初善、中善、后善，文辞和义理巧妙，纯一圆满，清白梵行，对于这样的法，具足多闻，忆持所闻的言教纯熟，专心观察所闻的言教，对于诸法的义理能够善巧通达，这叫做闻。因为这个闻，依靠这个闻，通过这个闻的建立，能够断除不善法，能够修习各种善法，这个叫做闻，也叫做依靠，也叫做闻仗，所以叫做闻仗。 什么是离仗？回答：远离欲望、恶法和不善法，有寻有伺，由远离而生喜乐，进入初禅并具足安住，广泛地说，乃至进入第四禅并具足安住，这叫做离。因为这个离，依靠这个离，通过这个离的建立，能够断除不善法，能够修习各种善法，这个叫做离，也叫做依靠，也叫做离仗，所以叫做离仗。 什么是慧仗？回答：如实了知这是苦圣谛（Dukkha Satya），这是苦集圣谛（Dukkha Samudaya Satya），这是苦灭圣谛（Dukkha Nirodha Satya），这是趣向苦灭之道圣谛（Dukkha Nirodha Gamini Patipada Satya），这是