English
English version 'Anāsrava-jñāna' (Uncontaminated Wisdom): Wisdom free from defilements. Furthermore, 'jāti-jñāna' (Knowledge of Kinds) and the 'anāsrava-jñāna' (uncontaminated wisdom) associated with the realm of 'jāti-jñāna' (Knowledge of Kinds) are called 'kula-jñāna' (Knowledge of Lineage/Categories). What is 'paracitta-jñāna' (Knowledge of Others' Minds)? Answer: If a wisdom is developed through cultivation, is a result of cultivation, is obtained and maintained through reliance on cultivation, and is capable of knowing the mental activities of others, including both defiled (desire, etc.) and a portion of undefiled mental activities, that is called 'paracitta-jñāna' (Knowledge of Others' Minds). What is 'saṃvṛti-jñāna' (Conventional Wisdom)? Answer: All defiled wisdom is called 'saṃvṛti-jñāna' (Conventional Wisdom). Furthermore, there are four types of wisdom: 'duḥkha-jñāna' (Knowledge of Suffering), 'samudaya-jñāna' (Knowledge of the Origin of Suffering), 'nirodha-jñāna' (Knowledge of the Cessation of Suffering), and 'mārga-jñāna' (Knowledge of the Path to the Cessation of Suffering). What is 'duḥkha-jñāna' (Knowledge of Suffering)? Answer: The 'anāsrava-jñāna' (uncontaminated wisdom) that arises from contemplating the 'pañca-upādāna-skandha' (five aggregates of clinging) as impermanent, suffering, empty, and non-self is called 'duḥkha-jñāna' (Knowledge of Suffering). What is 'samudaya-jñāna' (Knowledge of the Origin of Suffering)? Answer: The 'anāsrava-jñāna' (uncontaminated wisdom) that arises from contemplating the defiled causes as cause, origin, arising, and condition is called 'samudaya-jñāna' (Knowledge of the Origin of Suffering). What is 'nirodha-jñāna' (Knowledge of the Cessation of Suffering)? Answer: The 'anāsrava-jñāna' (uncontaminated wisdom) that arises from contemplating the various 'nirodha' (cessations/extinctions) as cessation, tranquility, exquisiteness, and separation is called 'nirodha-jñāna' (Knowledge of the Cessation of Suffering). What is 'mārga-jñāna' (Knowledge of the Path to the Cessation of Suffering)? Answer: The 'anāsrava-jñāna' (uncontaminated wisdom) that arises from contemplating the undefiled path as path, suchness, practice, and deliverance is called 'mārga-jñāna' (Knowledge of the Path to the Cessation of Suffering). The four powers are: 1. 'Śraddhā-bala' (Power of Faith); 2. 'Vīrya-bala' (Power of Effort); 3. 'Samādhi-bala' (Power of Concentration); 4. 'Prajñā-bala' (Power of Wisdom). What is 'Śraddhā-bala' (Power of Faith)? Answer: The pure faith planted in reliance on the 'Tathāgata' (Thus Gone One, an epithet of the Buddha), 'Arhat' (Worthy One), 'Samyak-saṃbuddha' (Perfectly Enlightened One), which has roots, grows, is established, and is firm, and which no 'śrāmaṇa' (ascetic) or 'brāhmaṇa' (priest), deva (god), māra (demon), brahmā (divine being), or any other being in the world can rightfully take away, is called 'Śraddhā-bala' (Power of Faith). What is 'Vīrya-bala' (Power of Effort)? Answer: To abandon evil and unwholesome 'dharmas' (teachings/phenomena) that have already arisen, one generates desire, exerts effort, strives, focuses the mind, and maintains the mind. To prevent evil and unwholesome 'dharmas' (teachings/phenomena) that have not yet arisen from arising, one generates desire, exerts effort, strives, focuses the mind, and maintains the mind. To generate wholesome 'dharmas' (teachings/phenomena) that have not yet arisen, one generates desire, exerts effort, strives, focuses the mind, and maintains the mind. To maintain, preserve, not forget, cultivate to completion, increase, expand, and realize through wisdom wholesome 'dharmas' (teachings/phenomena) that have already arisen, one generates desire, exerts effort, strives, focuses the mind, and maintains the mind. This is called 'Vīrya-bala' (Power of Effort). What is 'Samādhi-bala' (Power of Concentration)? Answer: Separating from desire, evil, and unwholesome 'dharmas' (teachings/phenomena), with 'vitarka' (initial application of thought) and 'vicāra' (sustained application of thought), one enters and abides in the first 'dhyāna' (meditative absorption), which is born of detachment and filled with joy and pleasure, and so on, up to entering and abiding in the fourth 'dhyāna' (meditative absorption). This is called 'Samādhi-bala' (Power of Concentration). What is 'Prajñā-bala' (Power of Wisdom)? Answer: --------------------------------------------------------------------------------
Chinese
如实了知是苦圣谛、如实了知是苦集圣谛、如实了知是苦灭圣谛、如实了知是趣苦灭道圣谛，是名慧力。问：何故名力？答：以因此力、依此力、住此力，能断能碎能破一切结缚随眠随烦恼缠，故名为力。 四处者，一、慧处；二、谛处；三、舍处；四、寂静处。慧处云何？答：如薄伽梵于《辩六界记别经》中为具寿池坚说：苾刍当知，最胜慧处谓漏尽智，是故苾刍应成就漏尽智。若成就漏尽智，说名成就最胜慧处。是名慧处。谛处云何？答：如薄伽梵于《辩六界记别经》中为具寿池坚说：苾刍当知，最胜谛处谓不动解脱。谛者谓如实法，诳者谓虚妄法。是故苾刍应成就不动解脱。若成就不动解脱，说名成就最胜谛处。是名谛处。舍处云何？答：如薄伽梵于《辩六界记别经》中为具寿池坚说：苾刍当知，先所执受无智无明越正路法，今时应舍应变、吐应除弃。苾刍当知，最胜舍处谓弃舍一切依爱尽离染永灭涅槃，是故苾刍应成就此涅槃。若成就此涅槃，说名成就最胜舍处。是名舍处。寂静处云何？答：如薄伽梵于《辩六界记别经》中为具寿池坚说：苾刍当知，贪染恼心令不解脱、瞋染恼心令不解脱、痴染恼心令不解脱。苾刍当知，此贪瞋痴无余永断变吐除弃爱尽离染永灭静没名真寂静，是故苾刍应成就真寂静。 现代汉语译本： 如实了知是苦圣谛（Dukkha Satya，关于苦的真理）、如实了知是苦集圣谛（Dukkha Samudaya Satya，关于苦的起因的真理）、如实了知是苦灭圣谛（Dukkha Nirodha Satya，关于苦的止息的真理）、如实了知是趣苦灭道圣谛（Dukkha Nirodha Gamini Patipada Satya，关于通往苦的止息的道路的真理），这被称为慧力。问：为什么称为力？答：因为凭借这种力量、依靠这种力量、安住于这种力量，能够断除、摧毁、破除一切结缚、随眠、随烦恼缠绕，所以称为力。 四处是指：一、慧处；二、谛处；三、舍处；四、寂静处。慧处是什么？答：如薄伽梵（Bhagavan，世尊）在《辩六界记别经》中为具寿池坚（Ayushman Cikana）所说：‘苾刍（Bhikkhu，比丘）当知，最殊胜的慧处是指漏尽智（Asravaksaya-jnana，断尽烦恼的智慧），因此比丘应当成就漏尽智。如果成就漏尽智，就称为成就最殊胜的慧处。’这称为慧处。谛处是什么？答：如薄伽梵在《辩六界记别经》中为具寿池坚所说：‘比丘当知，最殊胜的谛处是指不动解脱（Acala-vimukti，不可动摇的解脱）。谛是指如实法，诳是指虚妄法。因此比丘应当成就不动解脱。如果成就不动解脱，就称为成就最殊胜的谛处。’这称为谛处。舍处是什么？答：如薄伽梵在《辩六界记别经》中为具寿池坚所说：‘比丘当知，先前所执取、领受的无智无明、偏离正道的法，现在应当舍弃、改变、吐出、除掉。比丘当知，最殊胜的舍处是指弃舍一切依赖、爱尽、离染、永灭的涅槃（Nirvana，寂灭），因此比丘应当成就此涅槃。如果成就此涅槃，就称为成就最殊胜的舍处。’这称为舍处。寂静处是什么？答：如薄伽梵在《辩六界记别经》中为具寿池坚所说：‘比丘当知，贪染恼乱心，使心不得解脱；瞋染恼乱心，使心不得解脱；痴染恼乱心，使心不得解脱。比丘当知，这贪、瞋、痴无余永断、改变、吐出、除弃、爱尽、离染、永灭、静没，名为真寂静，因此比丘应当成就真寂静。’
English
English version: Truly knowing the Noble Truth of Suffering (Dukkha Satya), truly knowing the Noble Truth of the Origin of Suffering (Dukkha Samudaya Satya), truly knowing the Noble Truth of the Cessation of Suffering (Dukkha Nirodha Satya), truly knowing the Noble Truth of the Path leading to the Cessation of Suffering (Dukkha Nirodha Gamini Patipada Satya), this is called the Power of Wisdom. Question: Why is it called 'power'? Answer: Because by this power, relying on this power, abiding in this power, one is able to cut off, crush, and break all fetters, latent tendencies, and entanglements of defilements; therefore, it is called 'power'. The four abodes are: one, the Abode of Wisdom; two, the Abode of Truth; three, the Abode of Abandonment; four, the Abode of Tranquility. What is the Abode of Wisdom? Answer: As the Bhagavan (Bhagavan, the Blessed One) said to the Venerable Cikana (Ayushman Cikana) in the 'Distinguishing the Six Elements' Sutra: 'Bhikkhus (Bhikkhu, monks), know that the most excellent Abode of Wisdom is the Knowledge of the Exhaustion of Defilements (Asravaksaya-jnana); therefore, bhikkhus should attain the Knowledge of the Exhaustion of Defilements. If one attains the Knowledge of the Exhaustion of Defilements, it is said that one has attained the most excellent Abode of Wisdom.' This is called the Abode of Wisdom. What is the Abode of Truth? Answer: As the Bhagavan said to the Venerable Cikana in the 'Distinguishing the Six Elements' Sutra: 'Bhikkhus, know that the most excellent Abode of Truth is Unwavering Liberation (Acala-vimukti). 'Truth' refers to the Dharma as it truly is, and 'falsehood' refers to the Dharma that is untrue. Therefore, bhikkhus should attain Unwavering Liberation. If one attains Unwavering Liberation, it is said that one has attained the most excellent Abode of Truth.' This is called the Abode of Truth. What is the Abode of Abandonment? Answer: As the Bhagavan said to the Venerable Cikana in the 'Distinguishing the Six Elements' Sutra: 'Bhikkhus, know that the Dharma previously grasped and accepted with ignorance and lack of wisdom, deviating from the right path, should now be abandoned, transformed, vomited out, and discarded. Bhikkhus, know that the most excellent Abode of Abandonment is the abandonment of all dependence, the exhaustion of craving, detachment, the eternal cessation of Nirvana (Nirvana, liberation), therefore, bhikkhus should attain this Nirvana. If one attains this Nirvana, it is said that one has attained the most excellent Abode of Abandonment.' This is called the Abode of Abandonment. What is the Abode of Tranquility? Answer: As the Bhagavan said to the Venerable Cikana in the 'Distinguishing the Six Elements' Sutra: 'Bhikkhus, know that greed, defiling and afflicting the mind, prevents the mind from liberation; hatred, defiling and afflicting the mind, prevents the mind from liberation; delusion, defiling and afflicting the mind, prevents the mind from liberation. Bhikkhus, know that this greed, hatred, and delusion, without remainder, are eternally cut off, transformed, vomited out, discarded, craving exhausted, detached, eternally ceased, and stilled, is called True Tranquility; therefore, bhikkhus should attain True Tranquility.' --------------------------------------------------------------------------------
Chinese
若成就真寂静，说名成就最胜寂静处。是名寂静处。 四蕴者，一、戒蕴；二、定蕴；三、慧蕴；四、解脱蕴。戒蕴云何？答：如薄伽梵于《辩三蕴记别经》中作如是说：苾刍当知，我说学戒、若无学戒、若一切善非学非无学戒，皆是戒蕴。是名戒蕴。定蕴云何？答：如薄伽梵于《辩三蕴记别经》中作如是说：苾刍当知，我说学定、若无学定、若一切善非学非无学定，皆是定蕴。是名定蕴。慧蕴云何？答：如薄伽梵于《辩三蕴记别经》中作如是说：苾刍当知，我说学慧、若无学慧、若一切善非学非无学慧，皆是慧蕴。是名慧蕴。解脱蕴云何？答：如薄伽梵于《辩三蕴记别经》中作如是说：苾刍当知，我说学解脱、若无学解脱、若一切善非学非无学解脱，皆是解脱蕴。是名解脱蕴。 四依者，一、思择一法应远避；二、思择一法应受用；三、思择一法应除遣；四、思择一法应忍受。云何思择一法应远避？答：如薄伽梵于《防诸漏记别经》中作如是说：汝等苾刍，应审思择，恶象恶马恶牛恶狗恶水牛等当远避之。应审思择，株杌毒刺坑堑崖谷井厕河等当远避之。应审思择，恶行恶威仪、恶友恶伴侣、恶行处恶卧具等当远避之。恶卧具者，谓若受用如是卧具，为诸有智同梵行者，不应分别处而生分别、不应测量 现代汉语译本 若能成就真正的寂静，就可称为成就最殊胜的寂静之处。这就是所谓的寂静之处。 四蕴是指：一、戒蕴；二、定蕴；三、慧蕴；四、解脱蕴。什么是戒蕴？回答：正如薄伽梵（Bhagavan，世尊）在《辩三蕴记别经》中所说：‘比丘（Bhiksu，佛教出家男众）们应当知道，我说有学之戒、无学之戒，以及一切善的非有学非无学之戒，都属于戒蕴。’这就是所谓的戒蕴。什么是定蕴？回答：正如薄伽梵在《辩三蕴记别经》中所说：‘比丘们应当知道，我说有学之定、无学之定，以及一切善的非有学非无学之定，都属于定蕴。’这就是所谓的定蕴。什么是慧蕴？回答：正如薄伽梵在《辩三蕴记别经》中所说：‘比丘们应当知道，我说有学之慧、无学之慧，以及一切善的非有学非无学之慧，都属于慧蕴。’这就是所谓的慧蕴。什么是解脱蕴？回答：正如薄伽梵在《辩三蕴记别经》中所说：‘比丘们应当知道，我说有学之解脱、无学之解脱，以及一切善的非有学非无学之解脱，都属于解脱蕴。’这就是所谓的解脱蕴。 四依是指：一、经过思考，某些法应当远离；二、经过思考，某些法应当受用；三、经过思考，某些法应当去除；四、经过思考，某些法应当忍受。什么是经过思考，某些法应当远离？回答：正如薄伽梵在《防诸漏记别经》中所说：‘你们这些比丘，应当仔细思考，对于恶象、恶马、恶牛、恶狗、恶水牛等，应当远离它们。应当仔细思考，对于树桩、毒刺、坑堑、悬崖、山谷、水井、厕所、河流等，应当远离它们。应当仔细思考，对于恶行、恶威仪、恶友、恶伴侣、恶行处、恶卧具等，应当远离它们。’所谓的恶卧具，是指如果受用这样的卧具，有智慧的同修梵行者，不应该分别处所而生起分别心，不应该测量。