Chinese
：我如是作意、如此作意，于入初静虑定乃至入非想非非想处定，善等了、善近了、善分别、善思惟、善通达。我如是想、如是观、如是胜解、如是任持、如是分别，于入初静虑定乃至入非想非非想处定，善等了乃至善通达。我如是摄心、策心、伏心、持心、举心、舍心、制心、纵心，于入初静虑定乃至入非想非非想处定，善等了乃至善通达。我如是法于入定及入定善巧，无作用、无利益，无多所作但为障碍，我于此法善等了乃至善通达。我如是法于入定及入定善巧，有作用、有利益，有多所作不为障碍，我于此法善等了乃至善通达。于如是入种种定中，解了、等了、近了、遍了，机黠通达审察聪睿，觉明慧行毗钵舍那，是谓入定善巧。出定善巧云何？答：定谓八部八蕴定，即四静虑、四无色定。出定善巧，谓如实知见如是补特伽罗出初静虑定，如是补特伽罗乃至出非想非非想处定。复次如实知见如是补特伽罗于出初静虑定有善巧作意，如是补特伽罗乃至于出非想非非想处定有善巧作意。复次如实知见如是补特伽罗出初静虑道，如是补特伽罗乃至出非想非非想处道。复次如实知见如是补特伽罗于出初静虑道有善巧作意，如是补特伽罗乃至于出非想非非想处道有善巧作意。其事云何？如有说言：我如是作意、如此作意， 于出初静虑定乃至出非想非非想处定，善等了、善近了、善分别、善思惟、善通达。我如是想、如是观、如是胜解、如是任持、如是分别，于出初静虑定乃至出非想非非想处定，善等了乃至善通达。我如是摄心、策心、伏心、持心、举心、舍心、制心、纵心，于出初静虑定乃至出非想非非想处定，善等了乃至善通达。我如是法，于出定乃至出定善巧，无作用、无利益，无多所作但为障碍，我于此法善等了乃至善通达。我如是法，于出定乃至出定善巧，有作用、有利益，有多所作不为障碍，我于此法善等了乃至善通达。于如是出种种定中，解了乃至毗钵舍那，是谓出定善巧。 复有二法，谓界善巧、作意善巧者，界善巧云何？答：如有苾刍如实知见十八界，谓眼界、色界、眼识界，耳界、声界、耳识界，鼻界、香界、鼻识界，舌界、味界、舌识界，身界、触界、身识界，意界、法界、意识界。复次如实知见六界，谓地界、水界、火界、风界、空界、识界。复次如实知见六界，谓欲界、恚界、害界、出离界、无恚界、无害界。复次如实知见六界，谓乐界、苦界、喜界、忧界、舍界、无明界。复次如实知见四界，谓受界、想界、行界、识界。复次如实知见三界，谓欲界、色界、无色界。复次如实知见三界，谓色界、无 现代汉语译本：从出离初禅定（初静虑定）乃至出离非想非非想处定，能够很好地完全理解、很好地接近理解、很好地区分、很好地思考、很好地通达。我这样想、这样观察、这样殊胜地理解、这样任运地保持、这样区分，对于出离初禅定乃至出离非想非非想处定，能够很好地完全理解乃至很好地通达。我这样收摄心、策励心、调伏心、保持心、举起心、舍弃心、制止心、放纵心，对于出离初禅定乃至出离非想非非想处定，能够很好地完全理解乃至很好地通达。我对于这样的法，在出定乃至出定善巧方面，如果是没有作用、没有利益、没有太多作用但成为障碍的，我对于此法能够很好地完全理解乃至很好地通达。我对于这样的法，在出定乃至出定善巧方面，如果是有作用、有利益、有很多作用而不成为障碍的，我对于此法能够很好地完全理解乃至很好地通达。在像这样出离种种禅定中，理解乃至毗钵舍那（Vipassanā，内观），这就是所谓的出定善巧。 又有两种法，称为界善巧和作意善巧。什么是界善巧呢？回答：如有比丘如实地知见十八界，即眼界（cakkhu-dhātu，眼根）、**（rūpa-dhātu，色法）、眼识界（cakkhu-viññāṇa-dhātu，眼识），耳界（sota-dhātu，耳根）、声界（sadda-dhātu，声音）、耳识界（sota-viññāṇa-dhātu，耳识），鼻界（ghāna-dhātu，鼻根）、香界（gandha-dhātu，气味）、鼻识界（ghāna-viññāṇa-dhātu，鼻识），舌界（jivhā-dhātu，舌根）、味界（rasa-dhātu，味道）、舌识界（jivhā-viññāṇa-dhātu，舌识），身界（kāya-dhātu，身根）、触界（photthabba-dhātu，触觉）、身识界（kāya-viññāṇa-dhātu，身识），意界（mano-dhātu，意根）、法界（dhamma-dhātu，法）、意识界（mano-viññāṇa-dhātu，意识）。其次，如实地知见六界，即地界（pathavī-dhātu，地大）、水界（āpo-dhātu，水大）、火界（tejo-dhātu，火大）、风界（vāyo-dhātu，风大）、空界（ākāsa-dhātu，空大）、识界（viññāṇa-dhātu，识大）。再次，如实地知见六界，即欲界（kāma-dhātu，欲望的界）、恚界（vyāpāda-dhātu，嗔恚的界）、害界（vihiṃsā-dhātu，伤害的界）、出离界（nekkhamma-dhātu，出离的界）、无恚界（avyāpāda-dhātu，无嗔恚的界）、无害界（avihiṃsā-dhātu，无伤害的界）。再次，如实地知见六界，即乐界（sukha-dhātu，快乐的界）、苦界（dukkha-dhātu，痛苦的界）、喜界（somanassa-dhātu，喜悦的界）、忧界（domanassa-dhātu，忧愁的界）、舍界（upekkhā-dhātu，舍弃的界）、无明界（avijjā-dhātu，无明的界）。再次，如实地知见四界，即受界（vedanā-dhātu，感受的界）、想界（saññā-dhātu，想法的界）、行界（saṅkhāra-dhātu，行为的界）、识界（viññāṇa-dhātu，意识的界）。再次，如实地知见三界，即欲界（kāma-dhātu，欲望的界）、**（rūpa-dhātu，色界的界）、无**（arūpa-dhātu，无色界的界）。再次，如实地知见三界，即**（rūpa-dhātu，色界的界）、无
English
English version: From emerging from the first Jhāna (first Dhyana, initial meditative absorption) up to emerging from the state of neither perception nor non-perception, one thoroughly understands well, closely understands well, distinguishes well, contemplates well, and comprehends well. 'I think thus, I observe thus, I understand thus supremely, I maintain thus, I distinguish thus,' regarding emerging from the first Jhāna up to emerging from the state of neither perception nor non-perception, one thoroughly understands well and comprehends well. 'I thus gather the mind, urge the mind, subdue the mind, hold the mind, uplift the mind, relinquish the mind, restrain the mind, and release the mind,' regarding emerging from the first Jhāna up to emerging from the state of neither perception nor non-perception, one thoroughly understands well and comprehends well. 'Regarding such a phenomenon, in exiting from meditative absorption and in skill in exiting from meditative absorption, if it is without function, without benefit, without much to do but is an obstacle, I thoroughly understand well and comprehend well regarding this phenomenon.' 'Regarding such a phenomenon, in exiting from meditative absorption and in skill in exiting from meditative absorption, if it is with function, with benefit, with much to do and is not an obstacle, I thoroughly understand well and comprehend well regarding this phenomenon.' In thus exiting from various meditative absorptions, understanding up to Vipassanā (inner vision), this is called skill in exiting from meditative absorption. Furthermore, there are two phenomena, namely, skill in the elements and skill in attention. What is skill in the elements? Answer: If a Bhikkhu (monk) truly knows and sees the eighteen elements, namely, the eye element (cakkhu-dhātu, the eye sense base), ** element (rūpa-dhātu, form), the eye-consciousness element (cakkhu-viññāṇa-dhātu, eye consciousness), the ear element (sota-dhātu, the ear sense base), the sound element (sadda-dhātu, sound), the ear-consciousness element (sota-viññāṇa-dhātu, ear consciousness), the nose element (ghāna-dhātu, the nose sense base), the smell element (gandha-dhātu, smell), the nose-consciousness element (ghāna-viññāṇa-dhātu, nose consciousness), the tongue element (jivhā-dhātu, the tongue sense base), the taste element (rasa-dhātu, taste), the tongue-consciousness element (jivhā-viññāṇa-dhātu, tongue consciousness), the body element (kāya-dhātu, the body sense base), the touch element (photthabba-dhātu, tactile sensation), the body-consciousness element (kāya-viññāṇa-dhātu, body consciousness), the mind element (mano-dhātu, the mind base), the mental-object element (dhamma-dhātu, mental objects), the mind-consciousness element (mano-viññāṇa-dhātu, mind consciousness). Furthermore, truly knowing and seeing the six elements, namely, the earth element (pathavī-dhātu, earth element), the water element (āpo-dhātu, water element), the fire element (tejo-dhātu, fire element), the air element (vāyo-dhātu, air element), the space element (ākāsa-dhātu, space element), the consciousness element (viññāṇa-dhātu, consciousness element). Furthermore, truly knowing and seeing the six elements, namely, the desire element (kāma-dhātu, element of desire), the aversion element (vyāpāda-dhātu, element of aversion), the harmfulness element (vihiṃsā-dhātu, element of harmfulness), the renunciation element (nekkhamma-dhātu, element of renunciation), the non-aversion element (avyāpāda-dhātu, element of non-aversion), the non-harmfulness element (avihiṃsā-dhātu, element of non-harmfulness). Furthermore, truly knowing and seeing the six elements, namely, the pleasure element (sukha-dhātu, element of pleasure), the pain element (dukkha-dhātu, element of pain), the joy element (somanassa-dhātu, element of joy), the sorrow element (domanassa-dhātu, element of sorrow), the equanimity element (upekkhā-dhātu, element of equanimity), the ignorance element (avijjā-dhātu, element of ignorance). Furthermore, truly knowing and seeing the four elements, namely, the feeling element (vedanā-dhātu, element of feeling), the perception element (saññā-dhātu, element of perception), the volitional formations element (saṅkhāra-dhātu, element of volitional formations), the consciousness element (viññāṇa-dhātu, element of consciousness). Furthermore, truly knowing and seeing the three elements, namely, the desire element (kāma-dhātu, element of desire), the ** element (rūpa-dhātu, element of form), the formless element (arūpa-dhātu, element of formlessness). Furthermore, truly knowing and seeing the three elements, namely, the ** element (rūpa-dhātu, element of form), the --------------------------------------------------------------------------------
Chinese
色界、灭界。复次如实知见三界，谓过去界、未来界、现在界。复次如实知见三界，谓劣界、中界、妙界。复次如实知见三界，谓善界、不善界、无记界。复次如实知见三界，谓学界、无学界、非学非无学界。复次如实知见二界，谓有漏界、无漏界。复次如实知见二界、谓有为界、无为界。于如是种种界，解了、等了、近了、遍了，机黠通达审察聪睿，觉明慧行毗钵舍那，是谓界善巧。作意善巧云何？答：如有苾刍，或受持素呾缆、或受持毗奈耶、或受持阿毗达磨，或闻亲教师说、或闻轨范师说、或闻展转传授藏说、或闻随一如理者说，依止如是如理所引闻所成慧，于眼界乃至意识界有善巧作意，思惟非常、苦、空、非我。于地界乃至识界有善巧作意，思惟非常苦空非我。于欲、恚、害界有善巧作意，思惟非常苦空非我。于出离、无恚、无害界有善巧作意，思惟非常空非我。于乐、苦、喜、忧、舍、无明界有善巧作意，思惟非常苦空非我。于受、想、行、识界有善巧作意，思惟非常苦空非我。于欲、色、无色界有善巧作意，思惟非常苦空非我。于色、无色界有善巧作意，思惟非常苦空非我；于灭界有善巧作意，思惟空非我。于过去、未来、现在界有善巧作意，思惟非常苦空非我。于劣、中界有善巧作意，思惟非常苦空 现代汉语译本： **、灭界（Nirvana-dhātu，涅槃界）。再者，如实知见三界，即过去界、未来界、现在界。再者，如实知见三界，即劣界、中界、妙界。再者，如实知见三界，即善界、不善界、无记界。再者，如实知见三界，即学界、无学界、非学非无学界。再者，如实知见二界，即有漏界、无漏界。再者，如实知见二界，即有为界、无为界。对于如此种种的界，了解、等了解、接近了解、普遍了解，机敏聪慧通达审察，觉悟明了的智慧行为，毗钵舍那（Vipassanā，内观），这叫做界善巧。作意善巧是什么呢？回答：如有比丘，或者受持素怛缆（Sūtra，经）、或者受持毗奈耶（Vinaya，律）、或者受持阿毗达磨（Abhidharma，论），或者听闻亲教师说、或者听闻轨范师说、或者听闻辗转传授的藏说、或者听闻随一如理者说，依止如此如理所引导的闻所成慧，对于眼界乃至意识界有善巧作意，思维无常、苦、空、非我。对于地界乃至识界有善巧作意，思维无常、苦、空、非我。对于欲界、恚界、害界有善巧作意，思维无常、苦、空、非我。对于出离界、无恚界、无害界有善巧作意，思维无常、空、非我。对于乐界、苦界、喜界、忧界、舍界、无明界有善巧作意，思维无常、苦、空、非我。对于受界、想界、行界、识界有善巧作意，思维无常、苦、空、非我。对于欲界、色界、无色界有善巧作意，思维无常、苦、空、非我。对于色界、无色界有善巧作意，思维无常、苦、空、非我；对于灭界有善巧作意，思维空、非我。对于过去界、未来界、现在界有善巧作意，思维无常、苦、空、非我。对于劣界、中界有善巧作意，思维无常、苦、空
English
English version: **, Cessation Realm (Nirvana-dhātu). Furthermore, to truly know and see the three realms, namely the past realm, the future realm, and the present realm. Furthermore, to truly know and see the three realms, namely the inferior realm, the intermediate realm, and the excellent realm. Furthermore, to truly know and see the three realms, namely the wholesome realm, the unwholesome realm, and the neutral realm. Furthermore, to truly know and see the three realms, namely the realm of learning, the realm of no-more-learning, and the realm of neither-learning-nor-no-more-learning. Furthermore, to truly know and see the two realms, namely the realm of defilements and the realm of no defilements. Furthermore, to truly know and see the two realms, namely the conditioned realm and the unconditioned realm. Regarding such various realms, understanding, equally understanding, closely understanding, thoroughly understanding, being clever, skillful, penetrating, discerning, intelligent, awakened, clear wisdom practice, Vipassanā (insight meditation), this is called skillfulness in realms. What is skillfulness in attention? Answer: If there is a Bhikshu (monk), either upholding the Sūtra (discourses), or upholding the Vinaya (discipline), or upholding the Abhidharma (higher teachings), or hearing the preceptor speak, or hearing the teacher speak, or hearing the transmitted teachings of the canon, or hearing one who speaks according to reason, relying on such wisdom born of hearing, guided by reason, having skillful attention towards the eye realm up to the consciousness realm, contemplating impermanence, suffering, emptiness, and non-self. Having skillful attention towards the earth realm up to the consciousness realm, contemplating impermanence, suffering, emptiness, and non-self. Having skillful attention towards the desire realm, the hatred realm, and the harmful realm, contemplating impermanence, suffering, emptiness, and non-self. Having skillful attention towards the realm of renunciation, the realm of non-hatred, and the realm of non-harm, contemplating impermanence, emptiness, and non-self. Having skillful attention towards the realm of pleasure, the realm of suffering, the realm of joy, the realm of sorrow, the realm of equanimity, and the realm of ignorance, contemplating impermanence, suffering, emptiness, and non-self. Having skillful attention towards the realm of feeling, the realm of perception, the realm of formations, and the realm of consciousness, contemplating impermanence, suffering, emptiness, and non-self. Having skillful attention towards the desire realm, the form realm, and the formless realm, contemplating impermanence, suffering, emptiness, and non-self. Having skillful attention towards the form realm and the formless realm, contemplating impermanence, suffering, emptiness, and non-self; having skillful attention towards the cessation realm, contemplating emptiness and non-self. Having skillful attention towards the past realm, the future realm, and the present realm, contemplating impermanence, suffering, emptiness, and non-self. Having skillful attention towards the inferior realm and the intermediate realm, contemplating impermanence, suffering, emptiness --------------------------------------------------------------------------------