English
English version Or good, or not good, or neutral (neither good nor not good). A good eye-consciousness, can it be conditioned by good but not by not-good or neutral? Can it be conditioned by not-good but not by good or neutral? Can it be conditioned by neutral but not by good or not-good? Can it be conditioned by good and not-good but not by neutral? Can it be conditioned by good and neutral but not by not-good? Can it be conditioned by not-good and neutral but not by good? Can it be conditioned by good, not-good, and neutral? Just like good eye-consciousness, so are not-good and neutral eye-consciousness. Just like eye-consciousness, so are ear, nose, tongue, body, and mind-consciousness. A good eye-consciousness is conditioned by either good, or not-good, or neutral. A not-good eye-consciousness is conditioned by either good, or not-good, or neutral. A neutral eye-consciousness is conditioned by either good, or not-good, or neutral. Just like eye-consciousness, so are ear-consciousness and mind-consciousness. The remaining three consciousness-bodies, whether good, not-good, or neutral, it should be said that all are only conditioned by neutral. There are six consciousness-bodies, namely eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness. Eye-consciousness can only distinguish blue color, but cannot distinguish 'this is blue color'. Mind-consciousness can also distinguish blue color, but until it can distinguish its name, it cannot distinguish 'this is blue color'; if it can distinguish its name, then it can also distinguish blue color, and can also distinguish 'this is blue color'. Just like blue color, so are yellow, red, white, and other colors. Ear-consciousness can only distinguish sound, but cannot distinguish 'this is sound'. Mind-consciousness can also distinguish sound, but until it can distinguish its name, it cannot distinguish 'this is sound'; if it can distinguish its name, then it can also distinguish sound, and can also distinguish 'this is sound'. Nose-consciousness can only distinguish fragrance, but cannot distinguish 'this is fragrance'. Mind-consciousness can also distinguish fragrance, but until it can distinguish its name, it cannot distinguish 'this is fragrance'; if it can distinguish its name, then it can also distinguish fragrance, and can also distinguish 'this is fragrance'. Tongue-consciousness can only distinguish taste, but cannot distinguish 'this is taste'. Mind-consciousness can also distinguish taste, but until it can distinguish its name, it cannot distinguish 'this is taste'; if it can distinguish its name, then it can also distinguish taste, and can also distinguish 'this is taste'. --------------------------------------------------------------------------------
Chinese
身识唯能了别触，不能了别此是触。意识亦能了别触，乃至未能了别其名，不能了别此是触；若能了别其名，尔时亦能了别触，亦能了别此是触。意识亦能了别诸法，谓或执为我、或执我所、或执为断、或执为常、或拨无因、或拨无作、或复损减、或执为尊、或执为胜、或执为上、或执第一、或执清净、或执解脱、或执出离，若惑若疑若犹豫、若贪若瞋若慢若痴、若粗若苦若障、若静若妙若离、若如病若如痈若如箭若恼害、若无常若苦若空若无我。若于因谓因谓集谓生谓缘，若于灭谓灭谓静谓妙谓离，若于道谓道谓如谓行谓出。若有因、若有起、若有是处、若有是事，若如理所引了别、若不如理所引了别、若非如理所引非不如理所引了别。 有四种心，谓欲界系心、色界系心、无色界系心、不系心。欲界系心有能了别欲界系法耶？有能了别色界系法耶？有能了别无色界系法耶？有能了别不系法耶？有能了别欲界系色界系法耶？有能了别欲界系无色界系法耶？有能了别欲界系不系法耶？有能了别色界系无色界系法耶？有能了别色界系不系法耶？有能了别无色界系不系法耶？有能了别欲界系色界系无色界系法耶？有能了别欲界系色界系不系法耶？有能了别欲界系无色界系不系法耶？有能了别色界系无色界系不系法耶 现代汉语译本： 身识（Kaya-vijnana，身体的意识）只能了别触（Sparsha，感觉），不能了别‘这是触’。意识（Manovijnana，心理的意识）也能了别触，乃至未能了别其名相时，不能了别‘这是触’；若能了别其名相，尔时亦能了别触，亦能了别‘这是触’。意识也能了别诸法（Dharma，事物），谓或者执著为我（Atman，自我）、或者执著为我所（Atmiya，属于自我的）、或者执著为断（Uccheda，断灭）、或者执著为常（Shasvata，永恒）、或者否定因果（Ahetuka，无因论）、或者否定造作（Akriya，无作用论）、或者又损害减少、或者执著为尊贵、或者执著为殊胜、或者执著为至上、或者执著为第一、或者执著为清净、或者执著为解脱（Moksha，解脱）、或者执著为出离，若迷惑若怀疑若犹豫、若贪（Raga，贪欲）若瞋（Dvesha，嗔恨）若慢（Mana，傲慢）若痴（Moha，愚痴）、若粗糙若痛苦若障碍、若寂静若美妙若远离、若如疾病若如毒疮若如箭矢若恼害、若无常（Anitya，无常）若苦（Duhkha，苦）若空（Shunyata，空性）若无我（Anatma，无我）。若于因（Hetu，原因）谓因谓集（Samudaya，集合）谓生（Prabhava，产生）谓缘（Pratyaya，条件），若于灭（Nirodha，灭尽）谓灭谓静谓妙谓离，若于道（Marga，道路）谓道谓如谓行谓出。若有因、若有起、若有是处、若有是事，若如理所引的了别、若不如理所引的了别、若非如理所引也非不如理所引的了别。 有四种心，谓欲界系心（Kama-dhatu-citta，属于欲望领域的心）、**系心（Rupa-dhatu-citta，属于色界的心）、无**系心（Arupa-dhatu-citta，属于无色界的心）、不系心（Asamskrta-citta，不属于任何领域的心）。欲界系心有能了别欲界系法吗？有能了别**系法吗？有能了别无**系法吗？有能了别不系法吗？有能了别欲界系**系法吗？有能了别欲界系无**系法吗？有能了别欲界系不系法吗？有能了别**系无**系法吗？有能了别**系不系法吗？有能了别无**系不系法吗？有能了别欲界系**系无**系法吗？有能了别欲界系**系不系法吗？有能了别欲界系无**系不系法吗？有能了别**系无**系不系法吗？
English
English version: Body consciousness (Kaya-vijnana) can only discern touch (Sparsha), but cannot discern 'this is touch.' Mental consciousness (Manovijnana) can also discern touch, but until it can discern its name, it cannot discern 'this is touch'; if it can discern its name, then it can also discern touch, and also discern 'this is touch.' Mental consciousness can also discern all dharmas (phenomena), such as clinging to 'self' (Atman), or clinging to 'belonging to self' (Atmiya), or clinging to annihilation (Uccheda), or clinging to permanence (Shasvata), or denying causality (Ahetuka), or denying action (Akriya), or diminishing, or clinging to being venerable, or clinging to being superior, or clinging to being supreme, or clinging to being the first, or clinging to being pure, or clinging to liberation (Moksha), or clinging to deliverance, whether it be delusion, doubt, or hesitation, whether it be greed (Raga), hatred (Dvesha), pride (Mana), or ignorance (Moha), whether it be coarse, painful, or obstructive, whether it be tranquil, wonderful, or detached, whether it be like a disease, like a sore, like an arrow, or like harm, whether it be impermanent (Anitya), suffering (Duhkha), emptiness (Shunyata), or no-self (Anatma). Whether regarding cause (Hetu) as cause, origin (Samudaya) as origin, arising (Prabhava) as arising, condition (Pratyaya) as condition, whether regarding cessation (Nirodha) as cessation, tranquility as tranquility, wonderfulness as wonderfulness, detachment as detachment, whether regarding the path (Marga) as the path, as suchness, as practice, as deliverance. Whether there is a cause, whether there is an arising, whether there is a place for it, whether there is a matter for it, whether it is discernment led by reason, whether it is discernment not led by reason, whether it is discernment neither led by reason nor not led by reason. There are four types of mind, namely, mind associated with the desire realm (Kama-dhatu-citta), mind associated with the form realm (Rupa-dhatu-citta), mind associated with the formless realm (Arupa-dhatu-citta), and unconditioned mind (Asamskrta-citta). Can mind associated with the desire realm discern dharmas associated with the desire realm? Can it discern dharmas associated with the form realm? Can it discern dharmas associated with the formless realm? Can it discern unconditioned dharmas? Can it discern dharmas associated with both the desire realm and the form realm? Can it discern dharmas associated with both the desire realm and the formless realm? Can it discern dharmas associated with both the desire realm and the unconditioned? Can it discern dharmas associated with both the form realm and the formless realm? Can it discern dharmas associated with both the form realm and the unconditioned? Can it discern dharmas associated with both the formless realm and the unconditioned? Can it discern dharmas associated with the desire realm, the form realm, and the formless realm? Can it discern dharmas associated with the desire realm, the form realm, and the unconditioned? Can it discern dharmas associated with the desire realm, the formless realm, and the unconditioned? Can it discern dharmas associated with the form realm, the formless realm, and the unconditioned? --------------------------------------------------------------------------------
Chinese
？有能了别欲界系色界系无色界系不系法耶？如欲界系心，乃至不系心亦尔。欲界系心有能了别欲界系法耶？曰：能了别。谓或执为我、或执我所、或执为断、或执为常、或拨无因、或拨无作、或复损减、或执为尊、或执为胜、或执为上、或执第一、或执清净、或执解脱、或执出离，若惑若疑若犹豫、若贪若瞋若慢若痴、若粗若苦若障、若如病若如痈若如箭若恼害、若无常若苦若空若无我，若于因谓因谓集谓生谓缘，若有因、若有起、若有是处、若有是事，若如理所引了别、若不如理所引了别、若非如理所引非不如理所引了别。有能了别色界系法耶？曰：能了别。谓或拨无因、或拨无作、或复损减、或执为尊、或执为胜、或执为上、或执第一、或执清净、或执解脱、或执出离。若惑若疑若犹豫、若无智若冥暗若愚痴、若粗若苦若障、若静若妙若离、若如病若如痈若如箭若恼害、若无常若苦若空若无我，若于因谓因谓集谓生谓缘，若有因、若有起、若有是处、若有是事，若如理所引了别、若不如理所引了别。有能了别无色界系法耶？曰：能了别。谓或拨无因、或拨无作、或复损减、或执为尊、或执为胜、或执为上、或执第一、或执清净、或执解脱、或执出离，若惑若疑若犹豫、若无智若冥暗若愚痴、若粗若苦若障、若静 若妙若离、若如病若如痈若如箭若恼害、若无常若苦若空若无我，若于因谓因谓集谓生谓缘，若有因、若有起、若有是处、若有是事，若如理所引了别、若不如理所引了别。有能了别不系法耶？曰：能了别。谓若于灭谓灭谓静谓妙谓离、若于道谓道谓如谓行谓出，若无常若苦若空若无我、若损减灭、若损减道、若犹豫了别、若愚痴，若如理所引了别、若不如理所引了别。有能了别欲界系色界系法耶？曰：能了别。谓若粗若苦若障、若如病若如痈若如箭若恼害、若无常若苦若空若无我，若于因谓因谓集谓生谓缘，若有因、若有起、若有是处、若有是事，若如理所引了别。有能了别欲界系无色界系法耶？曰：能了别。谓若粗若苦若障、若如病若如痈若如箭若恼害、若无常若苦若空若无我，若于因谓因谓集谓生谓缘，若有因、若有起、若有是处、若有是事，若如理所引了别。有能了别欲界系不系法耶？曰：能了别。谓若无常若苦若无我，若有因、若有起、若有是处、若有是事，若如理所引了别。有能了别色界系无色界系法耶？曰：能了别。谓或拨无因、或拨无作、或复损减、或执为尊、或执为胜、或执为上、或执第一、或执清净、或执解脱、或执出离、若惑若疑若犹豫、若无智若冥暗若愚痴、若粗若苦若障、若静若妙若离、 现代汉语译本： 如果认为涅槃是妙、是远离，或者认为（世间）如病、如痈、如箭矢般带来恼害，或者认为（世间）是无常、是苦、是空、是无我，或者认为因就是因、集就是集、生就是生、缘就是缘，或者认为有因、有起、有道理、有事情，或者认为这是如理的辨别，或者认为这是不如理的辨别。有没有能够辨别非系缚之法的呢？答：有能够辨别的。也就是如果认为灭就是灭、静就是静、妙就是妙、离就是离，或者认为道就是道、如就是如、行就是行、出就是出，或者认为（世间）是无常、是苦、是空、是无我，或者损减灭，或者损减道，或者犹豫不决，或者愚痴，或者认为这是如理的辨别，或者认为这是不如理的辨别。有没有能够辨别欲界系缚之法的呢？答：有能够辨别的。也就是如果认为（欲界）是粗糙的、是痛苦的、是障碍，或者认为（欲界）如病、如痈、如箭矢般带来恼害，或者认为（欲界）是无常、是苦、是空、是无我，或者认为因就是因、集就是集、生就是生、缘就是缘，或者认为有因、有起、有道理、有事情，或者认为这是如理的辨别。有没有能够辨别欲界系非系缚之法的呢？答：有能够辨别的。也就是如果认为（欲界）是粗糙的、是痛苦的、是障碍，或者认为（欲界）如病、如痈、如箭矢般带来恼害，或者认为（欲界）是无常、是苦、是空、是无我，或者认为因就是因、集就是集、生就是生、缘就是缘，或者认为有因、有起、有道理、有事情，或者认为这是如理的辨别。有没有能够辨别欲界系非系缚之法的呢？答：有能够辨别的。也就是如果认为（欲界）是无常、是苦、是无我，或者认为有因、有起、有道理、有事情，或者认为这是如理的辨别。有没有能够辨别系缚与非系缚之法的呢？答：有能够辨别的。也就是或者否定因果，或者否定造作，或者进一步损减，或者执着为尊贵，或者执着为殊胜，或者执着为至上，或者执着为第一，或者执着为清净，或者执着为解脱，或者执着为出离，或者迷惑，或者怀疑，或者犹豫不决，或者没有智慧，或者处于黑暗，或者愚痴，或者认为（世间）是粗糙的、是痛苦的、是障碍，或者认为（涅槃）是寂静的、是美妙的、是远离的。