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English version The three eyes are: first, the physical eye; second, the divine eye; and third, the sacred wisdom eye. What is the physical eye? Answer: The eye realm, eye base, and eye faculty made of mixed bones, flesh, blood, and the pure four great elements are called the physical eye. What is the divine eye? Answer: The eye realm, eye base, and eye faculty made of extremely pure four great elements, without the mixture of bones, flesh, and blood, are called the divine eye. What is the sacred wisdom eye? Answer: All the wisdom of those who are still learning (Sekha) and the wisdom of those who have completed their learning (Asekha), as well as all good wisdom that is neither learning nor non-learning, are called the sacred wisdom eye. As the World-Honored One said: 'The physical eye is the most inferior, the divine eye is next in rank, the sacred wisdom eye is the most supreme; these three eyes have distinctions. All the good wisdom in the world can accord with, move towards, and decide; the right knowledge of those who are still learning and those who have completed their learning can exhaust birth, old age, sickness, and death. The Greatly Awakened One, among gods and humans, has the most supreme name, also because of the swift attainment through wisdom, adorning the body with wonderful enlightenment.' The three supports are: first, the support of learning; second, the support of detachment; and third, the support of wisdom. What is the support of learning? Answer: For those who are learned, who can retain what they have heard, and who accumulate what they have heard, if the Dharma they speak is good in the beginning, good in the middle, and good in the end, with skillful words and meanings, pure, complete, and a pure Brahma-faring, for such a Dharma, being fully learned, retaining the heard teachings purely, focusing on observing the heard teachings, and being able to skillfully understand the meanings of all Dharmas, this is called learning. Because of this learning, relying on this learning, and through the establishment of this learning, one can cut off unwholesome Dharmas and cultivate all wholesome Dharmas; this is called learning, also called support, also called the support of learning, therefore it is called the support of learning. What is the support of detachment? Answer: Detaching from desires, evil, and unwholesome Dharmas, with initial application and sustained application, joy and happiness born of detachment, entering and abiding in the first dhyana completely, broadly speaking, up to entering and abiding in the fourth dhyana completely, this is called detachment. Because of this detachment, relying on this detachment, and through the establishment of this detachment, one can cut off unwholesome Dharmas and cultivate all wholesome Dharmas; this is called detachment, also called support, also called the support of detachment, therefore it is called the support of detachment. What is the support of wisdom? Answer: Truly knowing that this is the Noble Truth of Suffering (Dukkha Satya), this is the Noble Truth of the Arising of Suffering (Dukkha Samudaya Satya), this is the Noble Truth of the Cessation of Suffering (Dukkha Nirodha Satya), this is the Noble Truth of the Path Leading to the Cessation of Suffering (Dukkha Nirodha Gamini Patipada Satya), this is --------------------------------------------------------------------------------
Chinese
名为慧。因此慧依此慧由此慧建立故，能断不善法、能修诸善法，此名为慧，亦名为仗，亦名慧仗，故名慧仗。如世尊说： “闻仗最为劣， 离仗名次上， 慧仗最为胜， 精进力具足。 具念乐静定， 知世间生灭， 于一切解胜， 至世边彼岸。” 第五嗢柁南曰： 五三法有十， 谓学修住定， 导净默增上， 无上明各三。 有三学、三修、三住、三定、三示导、三清净、三寂默、三增上、三无上、三明。 三学者，一、增上戒学；二、增上心学；三、增上慧学。增上戒学云何？答：安住具戒、守护别解脱律仪，轨则所行悉皆具足，于微小罪见大怖畏，受学学处，是名增上戒学。增上心学云何？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，是名增上心学。增上慧学云何？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，是名增上慧学。如世尊说： “苾刍具三学， 乐修如理行， 增上戒心慧， 恒相续现行。 具精进势力， 及明盛静虑， 常守护诸根， 勤行不放逸。 如昼夜亦然， 如夜昼亦尔， 如前后亦尔， 如后前亦然。 如下上亦然， 如上 现代汉语译本： 名为慧（Prajna，智慧）。因此，智慧依仗此智慧，由此智慧建立，所以能断除不善之法，能修习各种善法，这被称为智慧，也称为依仗，也名为智慧依仗，所以名为智慧依仗。如世尊（Bhagavan，佛）所说： ‘闻所依仗最为下劣，离开依仗名为其次，智慧依仗最为殊胜，精进力量具足。具备正念，喜好寂静禅定，了知世间生灭，对于一切解脱殊胜，到达世间的彼岸。’ 第五嗢柁南（Udana，总说）说： 五种三法共有十种，即是学、修、住、定、示导、清净、寂默、增上、无上、明，各有三种。 有三种学、三种修、三种住、三种定、三种示导、三种清净、三种寂默、三种增上、三种无上、三种明。 三种学是：一、增上戒学（Adhisila-siksa，卓越的戒律学习）；二、增上心学（Adhicitta-siksa，卓越的心性学习）；三、增上慧学（Adhiprajna-siksa，卓越的智慧学习）。增上戒学是什么？回答：安住于具足戒律，守护别解脱律仪（Pratimoksa，戒律），行为举止都完全符合轨则，对于微小的罪过也视为巨大的恐怖，接受并学习学处（Siksa-pada，戒条），这称为增上戒学。增上心学是什么？回答：远离欲望、恶念和不善之法，在有寻有伺（Vitarka-vicara，寻伺）的状态下，从远离（恶法）而生起喜乐，进入并安住于初禅（Prathama-dhyana，第一禅），详细地说，乃至进入并安住于第四禅（Caturtha-dhyana，第四禅），这称为增上心学。增上慧学是什么？回答：如实了知这是苦圣谛（Duhkha-satya，苦谛），这是苦集圣谛（Duhkha-samudaya-satya，苦集谛），这是苦灭圣谛（Duhkha-nirodha-satya，苦灭谛），这是趣向苦灭之道圣谛（Duhkha-nirodha-marga-satya，苦灭道谛），这称为增上慧学。如世尊所说： ‘比丘（Bhikkhu，出家人）具足三种学，乐于修习如理之行，增上戒、心、慧，恒常相续地现行。具足精进势力，以及明盛的静虑（Samatha-vipassana，止观），常常守护诸根，勤奋修行不放逸。如昼夜一样，如夜昼也一样，如前后一样，如后前也一样，如下上一样，如上…’
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English version: It is called Prajna (wisdom). Therefore, because of this wisdom, relying on this wisdom, and established by this wisdom, one can cut off unwholesome dharmas and cultivate all wholesome dharmas. This is called wisdom, also called reliance, also named wisdom reliance, hence the name wisdom reliance. As the Bhagavan (Buddha) said: ‘Reliance on hearing is the most inferior, being apart from reliance is named next superior, wisdom reliance is the most excellent, complete with diligent strength. Possessing mindfulness, delighting in tranquil concentration, knowing the arising and ceasing of the world, surpassing all liberation, reaching the shore of the world.’ The fifth Udana (summary) says: There are ten kinds of five sets of three dharmas, namely learning, practice, abiding, concentration, guidance, purification, silence, enhancement, unsurpassed, and illumination, each having three. There are three learnings, three practices, three abidings, three concentrations, three guidances, three purifications, three silences, three enhancements, three unsurpassed, and three illuminations. The three learnings are: one, Adhisila-siksa (superior discipline learning); two, Adhicitta-siksa (superior mind learning); three, Adhiprajna-siksa (superior wisdom learning). What is Adhisila-siksa? Answer: Abiding in complete precepts, guarding the Pratimoksa (code of monastic discipline), all conduct is fully in accordance with the rules, seeing great fear in the smallest offenses, receiving and learning the Siksa-pada (precepts), this is called Adhisila-siksa. What is Adhicitta-siksa? Answer: Separating from desire, evil, and unwholesome dharmas, with Vitarka-vicara (initial and sustained thought), joy and happiness arise from separation (from evil), entering and abiding in the Prathama-dhyana (first dhyana), extensively speaking, up to entering and abiding in the Caturtha-dhyana (fourth dhyana), this is called Adhicitta-siksa. What is Adhiprajna-siksa? Answer: Truly knowing that this is Duhkha-satya (the noble truth of suffering), this is Duhkha-samudaya-satya (the noble truth of the origin of suffering), this is Duhkha-nirodha-satya (the noble truth of the cessation of suffering), this is Duhkha-nirodha-marga-satya (the noble truth of the path to the cessation of suffering), this is called Adhiprajna-siksa. As the Bhagavan said: ‘A Bhikkhu (monk) possessing the three learnings, delights in practicing according to the Dharma, superior discipline, mind, and wisdom, constantly and continuously manifesting. Possessing diligent strength, and bright and flourishing Samatha-vipassana (tranquility and insight), constantly guarding the senses, diligently practicing without negligence. Like day and night, like night and day, like before and after, like after and before, like below and above, like above…’ -------------------------------------------------------------------------------- 下亦尔， 胜伏诸方所， 由不放逸定。 说此为学迹， 不放逸而住， 由能了能舍， 故得心解脱。 世说为等觉， 雄猛至行边， 明行俱圆满， 恒住无忘失。 命根不相续， 爱尽解脱故， 如灯火涅槃， 究竟心解脱。”
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三修者，一、修戒；二、修定；三、修慧。修戒云何？答：于诸善戒亲近数习，殷重无间勤修不舍，是名修戒。修定云何？答：于诸善定亲近数习，殷重无间勤修不舍，是名修定。修慧云何？答：于诸善慧亲近数习，殷重无间勤修不舍，是名修慧。如世尊说： “善修戒定慧， 至极究竟者， 已永尽诸有， 无垢亦无忧。 于着得解脱， 具利慧深定， 超众魔境界， 遍照如日轮。” 说一切有部集异门足论卷第五 大正藏第 26 册 No. 1536 阿毗达磨集异门足论 阿毗达磨集异门足论卷第六 尊者舍利子说 三藏法师玄奘奉 诏译 三法品第四之余 三住者，一、天住；二、梵住；三、圣住。天住云何？答：谓四静虑。何等为四？谓离欲恶不善法，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。如世尊为吠那补梨婆罗门说：梵志当知，若时我于世间 现代汉语译本 下亦尔（xia yi er）： 胜伏诸方所， 由不放逸定。 说此为学迹， 不放逸而住， 由能了能舍， 故得心解脱。 世说为等觉， 雄猛至行边， 明行俱圆满， 恒住无忘失。 命根不相续， 爱尽解脱故， 如灯火涅槃（nie pan）， 究竟心解脱。’ 三修者，一、修戒；二、修定；三、修慧（hui）。修戒云何？答：于诸善戒亲近数习，殷重无间勤修不舍，是名修戒。修定云何？答：于诸善定亲近数习，殷重无间勤修不舍，是名修定。修慧云何？答：于诸善慧亲近数习，殷重无间勤修不舍，是名修慧。如世尊说： ‘善修戒定慧， 至极究竟者， 已永尽诸有， 无垢亦无忧。 于着得解脱， 具利慧深定， 超众魔境界， 遍照如日轮。’ 说一切有部集异门足论卷第五 大正藏第 26 册 No. 1536 阿毗达磨集异门足论 阿毗达磨集异门足论卷第六 尊者舍利子（舍利子）说 三藏法师玄奘（玄奘）奉 诏译 三法品第四之余 三住者，一、天住；二、梵住；三、圣住。天住云何？答：谓四静虑。何等为四？谓离欲恶不善法，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。如世尊为吠那补梨婆罗门（吠那补梨婆罗门）说：梵志当知，若时我于世间
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English version Xia Yi Er: Conquering all directions, Through unwavering concentration. This is said to be the path of learning, Dwelling in non-negligence, Through understanding and relinquishing, Thus attaining liberation of mind. The world speaks of perfect enlightenment, Heroic and reaching the end of practice, Wisdom and conduct both complete, Constantly dwelling without forgetfulness. The root of life does not continue, Because love is exhausted and liberation is attained, Like a lamp's fire entering Nirvana (Nirvana), Ultimately, the mind is liberated.’ The three trainings are: first, training in morality; second, training in concentration; third, training in wisdom (hui). What is training in morality? The answer is: to diligently and repeatedly practice all good precepts, earnestly, continuously, and without abandoning them, this is called training in morality. What is training in concentration? The answer is: to diligently and repeatedly practice all good concentrations, earnestly, continuously, and without abandoning them, this is called training in concentration. What is training in wisdom? The answer is: to diligently and repeatedly practice all good wisdoms, earnestly, continuously, and without abandoning them, this is called training in wisdom. As the World Honored One said: ‘Well trained in morality, concentration, and wisdom, Reaching the ultimate end, Having forever exhausted all existences, Without defilement and without sorrow. Liberated from attachments, Possessing beneficial wisdom and profound concentration, Transcending the realm of all demons, Shining everywhere like the sun.’ Collected Expositions of All Existing Schools, Volume 5 Taisho Tripitaka Volume 26, No. 1536 Abhidharma Sangiti-paryaya-pada-sastra Abhidharma Sangiti-paryaya-pada-sastra, Volume 6 Spoken by the Venerable Sariputra (Sariputra) Tripitaka Master Xuanzang (Xuanzang), by imperial decree, translated Section on the Three Dharmas, Fourth [Chapter], Remainder The three abodes are: first, the heavenly abode; second, the Brahma abode; third, the noble abode. What is the heavenly abode? The answer is: the four dhyanas. What are the four? They are: separating from desires, evil, and unwholesome dharmas, with initial thought and sustained thought, born of detachment, joy and pleasure, entering and abiding in the first dhyana completely; broadly speaking, up to entering and abiding in the fourth dhyana completely. As the World Honored One said to the Vena-puli Brahmin (Vena-puli Brahmin): 'Brahmin, know that when I, in the world,' --------------------------------------------------------------------------------