Chinese
眼超过于人，见诸有情死时生时，若好色若恶色、若劣若胜、若往善趣若往恶趣。如是有情成就身恶行、成就语恶行、成就意恶行，发起邪见毁谤贤圣，成就邪见业法受因，由此因缘身坏命终，堕诸恶趣生地狱中。如是有情成就身妙行、成就语妙行、成就意妙行，发起正见赞叹贤圣，成就正见业法受因，由此因缘身坏命终，升诸善趣生于天中。于如是等诸有情类业果差别皆如实知，是名无学死生智作证明。问：此中何者是明？答：知自业智是名明。云何无学漏尽智作证明？答：如实知此苦圣谛、此苦集圣谛、此苦灭圣谛、此趣苦灭道圣谛。彼如是知如是见，心解脱、欲漏心解脱、有漏心解脱、无明漏心解脱，已如实知见，我生已尽、梵行已立、所作已办、不受后有，是名无学漏尽智作证明。问：此中何者是明？答：知漏尽智是名明。如世尊说： “牟尼如宿住， 见善恶趣别， 了生死已尽， 得究竟通慧。 知心永解脱， 贪等一切漏， 成就三明故， 名具三明者。” 集异门足论四法品第五之一 时舍利子复告众言：“具寿当知，佛于四法自善通达，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 现代汉语译本 眼根超胜常人，能见到众生死时和生时的情形，无论是美好的颜色还是丑陋的颜色，无论是低劣的还是殊胜的，无论是前往善道的还是前往恶道的。如果众生造作身恶行、语恶行、意恶行，生起邪见并毁谤贤圣，由于邪见所造的业，注定要承受恶果，因此身坏命终后，便会堕入恶趣，生于地狱之中。反之，如果众生成就身妙行、语妙行、意妙行，生起正见并赞叹贤圣，由于正见所造的业，注定要承受善果，因此身坏命终后，便会升入善趣，生于天界之中。对于这些众生因业力所产生的果报差别，都能如实了知，这称为无学死生智作证明（Arahat's knowledge of the death and rebirth of beings）。问：这里面什么是‘明’（Vidya, knowledge）？答：了知自己业力的智慧就叫做‘明’。什么是无学漏尽智作证明（Arahat's knowledge of the extinction of defilements）？答：如实了知这是苦圣谛（Dukkha Satya, the truth of suffering），这是苦集圣谛（Samudaya Satya, the truth of the origin of suffering），这是苦灭圣谛（Nirodha Satya, the truth of the cessation of suffering），这是通往苦灭之道的圣谛（Magga Satya, the truth of the path to the cessation of suffering）。他这样如实地知晓，如实地见到，他的心便从欲漏（Kama Asava, the defilement of sensual desire）中解脱，从有漏（Bhava Asava, the defilement of existence）中解脱，从无明漏（Avijja Asava, the defilement of ignorance）中解脱。他已经如实地知晓和见到，‘我的生死已经终结，清净的修行已经确立，该做的事情已经完成，不再有来世’。这称为无学漏尽智作证明。问：这里面什么是‘明’？答：了知漏尽的智慧就叫做‘明’。正如世尊所说： ‘牟尼（Muni, sage）能知过去住处，见到善恶趣的差别， 了知生死已经终尽，获得究竟的通达智慧。 知晓心已永远解脱，贪爱等一切烦恼都已断尽， 因为成就了三明（Te-vijja, three knowledges），所以被称为具足三明者。’ 《集异门足论》四法品第五之一 这时，舍利子（Sariputta）又告诉大家说：‘诸位贤者应当知道，佛陀（Buddha）对于四法已经完全通达，现证等觉之后，为众弟子宣说开示。我们现在应当和合结集，在佛陀灭度之后，不要产生乖违争执，应当使随顺梵行（Brahmacariya, holy life）的法律长久住世，利益安乐无量的众生，哀悯世间诸天人众。’
English
English version The eye surpasses that of ordinary people, seeing beings when they die and when they are born, whether of good or bad complexion, whether inferior or superior, whether going to a good destination or a bad destination. If beings engage in evil deeds of body, evil deeds of speech, and evil deeds of mind, holding wrong views and slandering the noble ones, and due to the karma of their wrong views, they are destined to suffer the consequences. Because of these causes and conditions, when their bodies break up after death, they fall into evil realms and are born in hell. Conversely, if beings engage in good deeds of body, good deeds of speech, and good deeds of mind, holding right views and praising the noble ones, and due to the karma of their right views, they are destined to enjoy good consequences. Because of these causes and conditions, when their bodies break up after death, they ascend to good realms and are born in the heavens. Knowing the differences in the karmic results of such beings as they really are, this is called the Arahat's knowledge of the death and rebirth of beings. Question: What is 'Vidya' (knowledge) in this context? Answer: The wisdom of knowing one's own karma is called 'Vidya'. What is the Arahat's knowledge of the extinction of defilements? Answer: Knowing as it really is: 'This is the Noble Truth of Suffering (Dukkha Satya), this is the Noble Truth of the Origin of Suffering (Samudaya Satya), this is the Noble Truth of the Cessation of Suffering (Nirodha Satya), this is the Noble Truth of the Path to the Cessation of Suffering (Magga Satya)'. As he thus knows, thus sees, his mind is liberated from the defilement of sensual desire (Kama Asava), his mind is liberated from the defilement of existence (Bhava Asava), his mind is liberated from the defilement of ignorance (Avijja Asava). He has truly known and seen, 'Birth is exhausted, the holy life has been lived, what had to be done has been done, there is no more coming into existence'. This is called the Arahat's knowledge of the extinction of defilements. Question: What is 'Vidya' in this context? Answer: The wisdom of knowing the extinction of defilements is called 'Vidya'. As the Blessed One said: ‘The Muni (sage) knows his past abodes, Sees the distinction between good and bad destinations, Knows that birth and death are exhausted, And has attained the ultimate wisdom. Knowing that the mind is forever liberated, And that all defilements such as greed are extinguished, Because he has attained the three knowledges (Te-vijja), He is called one who possesses the three knowledges.’ Sangitiparyaya-pada-sastra, Chapter on the Four Dharmas, the first of the fifth Then Sariputta (Sariputta) again said to the assembly: 'Venerable ones, know that the Buddha (Buddha), having fully comprehended the four dharmas and realized enlightenment, has proclaimed and taught them to his disciples. We should now gather together in harmony, and after the Buddha's passing, let there be no discord or contention. We should ensure that the law which accords with the holy life (Brahmacariya) endures for a long time, benefiting and bringing happiness to countless beings, and showing compassion to the world, including gods and humans.' -------------------------------------------------------------------------------- ，令获殊胜义利安乐。”
Chinese
四法云何？此中有五嗢拖南颂。初嗢拖南曰： 初四法有十， 念断神虑谛， 想无量无色， 圣种果各四。 有四念住、四正断、四神足、四静虑、四圣谛、四想、四无量、四无色、四圣种、四沙门果。 四念住者，一、身念住；二、受念住；三、心念住；四、法念住。身念住云何？答：十有色处及法处所摄色，是名身念住。受念住云何？答：六受身，谓眼触所生受乃至意触所生受，是名受念住。心念住云何？答：六识身，谓眼识乃至意识，是名心念住。法念住云何？答：受蕴所不摄无色法处，是名法念住。复次身增上所生诸善有漏及无漏道，是名身念住。受增上所生诸善有漏及无漏道，是名受念住。心增上所生诸善有漏及无漏道，是名心念住。法增上所生诸善有漏及无漏道，是名法念住。复次缘身慧名身念住，缘受慧名受念住，缘心慧名心念住，缘法慧名法念住。 四正断者，为令已生恶不善法断故，起欲发勤精进策心持心，是名第一。为令未生恶不善法不生故，起欲发勤精进策心持心，是名第二。为令未生善法生故，起欲发勤精进策心持心，是名第三。为令已生善法坚住不忘修满倍增广大智作证故，起欲发勤精进策心持心，是名第四。为令已生恶 不善法断故，起欲发勤精进策心持心正断云何？答：为断已生恶不善法，增上所起诸善有漏及无漏道，如是名为第一正断。为令未生恶不善法不生故，起欲发勤精进策心持心正断云何？答：为遮未生恶不善法，增上所起诸善有漏及无漏道，如是名为第二正断。为令未生善法生故，起欲发勤精进策心持心正断云何？答：为起未生善法，增上所起诸善有漏及无漏道，如是名为第三正断。为令已生善法坚住不忘修满倍增广大智作证故，起欲发勤精进策心持心正断云何？答：为增已生善法，增上所起诸善有漏及无漏道，如是名为第四正断。 四神足者，一、欲三摩地断行成就神足；二、勤三摩地断行成就神足；三、心三摩地断行成就神足；四、观三摩地断行成就神足。云何欲三摩地断行成就神足？答：欲增上所生诸善有漏及无漏道，是名欲三摩地断行成就神足。云何勤三摩地断行成就神足？答：勤增上所生诸善有漏及无漏道，是名勤三摩地断行成就神足。云何心三摩地断行成就神足？答：心增上所生诸善有漏及无漏道，是名心三摩地断行成就神足。云何观三摩地断行成就神足？答：观增上所生诸善有漏及无漏道，是名观三摩地断行成就神足。 四静虑者，谓初静虑、第二静虑、第三静虑、第四静虑。云何初静虑？ 现代汉语译本： 问：为了断除不善法，发起意欲、努力、精进、专心和持心，什么是正断？答：为了断除已经产生的恶和不善法，通过增长善的有漏和无漏之道而生起，这被称为第一正断。问：为了使未生的恶和不善法不产生，发起意欲、努力、精进、专心和持心，什么是正断？答：为了遮止未生的恶和不善法，通过增长善的有漏和无漏之道而生起，这被称为第二正断。问：为了使未生的善法产生，发起意欲、努力、精进、专心和持心，什么是正断？答：为了生起未生的善法，通过增长善的有漏和无漏之道而生起，这被称为第三正断。问：为了使已生的善法坚固、不忘失、修习圆满、倍增、广大，并以智慧作证，发起意欲、努力、精进、专心和持心，什么是正断？答：为了增长已生的善法，通过增长善的有漏和无漏之道而生起，这被称为第四正断。 四神足（catvāri ṛddhipādāḥ）：一、欲三摩地断行成就神足；二、勤三摩地断行成就神足；三、心三摩地断行成就神足；四、观三摩地断行成就神足。问：什么是欲三摩地断行成就神足？答：由意欲增长所产生的诸善有漏和无漏之道，这被称为欲三摩地断行成就神足。问：什么是勤三摩地断行成就神足？答：由勤奋增长所产生的诸善有漏和无漏之道，这被称为勤三摩地断行成就神足。问：什么是心三摩地断行成就神足？答：由心念增长所产生的诸善有漏和无漏之道，这被称为心三摩地断行成就神足。问：什么是观三摩地断行成就神足？答：由观照增长所产生的诸善有漏和无漏之道，这被称为观三摩地断行成就神足。 四静虑（catvāri dhyānāni）：即初静虑、第二静虑、第三静虑、第四静虑。问：什么是初静虑？
English
English version: Question: Because of abandoning unwholesome dharmas, what is right exertion (samyak-prahāṇa) when a desire arises, effort is made, diligence is applied, the mind is focused, and the mind is maintained? Answer: To abandon evil and unwholesome dharmas that have already arisen, the wholesome defiled and undefiled paths that arise through increase, this is called the first right exertion. Question: In order to prevent unwholesome dharmas that have not yet arisen from arising, what is right exertion when a desire arises, effort is made, diligence is applied, the mind is focused, and the mind is maintained? Answer: To prevent unwholesome dharmas that have not yet arisen, the wholesome defiled and undefiled paths that arise through increase, this is called the second right exertion. Question: In order to cause wholesome dharmas that have not yet arisen to arise, what is right exertion when a desire arises, effort is made, diligence is applied, the mind is focused, and the mind is maintained? Answer: To cause wholesome dharmas that have not yet arisen to arise, the wholesome defiled and undefiled paths that arise through increase, this is called the third right exertion. Question: In order to cause wholesome dharmas that have already arisen to remain firm, not to be forgotten, to be fully cultivated, to be increased many times, to be expanded, and to be realized with wisdom, what is right exertion when a desire arises, effort is made, diligence is applied, the mind is focused, and the mind is maintained? Answer: To increase wholesome dharmas that have already arisen, the wholesome defiled and undefiled paths that arise through increase, this is called the fourth right exertion. The four bases of spiritual power (catvāri ṛddhipādāḥ) are: 1. The base of spiritual power of concentration of desire (chanda-samādhi) accompanied by striving; 2. The base of spiritual power of concentration of effort (vīrya-samādhi) accompanied by striving; 3. The base of spiritual power of concentration of mind (citta-samādhi) accompanied by striving; 4. The base of spiritual power of concentration of contemplation (mīmāṃsā-samādhi) accompanied by striving. Question: What is the base of spiritual power of concentration of desire accompanied by striving? Answer: The wholesome defiled and undefiled paths that arise from the increase of desire, this is called the base of spiritual power of concentration of desire accompanied by striving. Question: What is the base of spiritual power of concentration of effort accompanied by striving? Answer: The wholesome defiled and undefiled paths that arise from the increase of effort, this is called the base of spiritual power of concentration of effort accompanied by striving. Question: What is the base of spiritual power of concentration of mind accompanied by striving? Answer: The wholesome defiled and undefiled paths that arise from the increase of mind, this is called the base of spiritual power of concentration of mind accompanied by striving. Question: What is the base of spiritual power of concentration of contemplation accompanied by striving? Answer: The wholesome defiled and undefiled paths that arise from the increase of contemplation, this is called the base of spiritual power of concentration of contemplation accompanied by striving. The four dhyānas (catvāri dhyānāni) are: the first dhyāna, the second dhyāna, the third dhyāna, and the fourth dhyāna. Question: What is the first dhyāna? --------------------------------------------------------------------------------