English
English version: If one considers Nirvana to be wonderful, to be detached; or if one considers (the world) to be like a disease, like a sore, like an arrow, like harm; or if one considers (the world) to be impermanent, to be suffering, to be empty, to be without self; or if one considers cause to be cause, accumulation to be accumulation, arising to be arising, condition to be condition; or if there is a cause, if there is an arising, if there is a reason, if there is a matter; or if it is considered a rational discernment, or if it is considered an irrational discernment. Is there the ability to discern un-fettered dharmas? Answer: There is the ability to discern. That is, if one considers cessation to be cessation, tranquility to be tranquility, wonderful to be wonderful, detachment to be detachment; or if one considers the path to be the path, suchness to be suchness, practice to be practice, liberation to be liberation; or if (the world) is considered impermanent, suffering, empty, without self; or diminishing cessation, or diminishing the path, or hesitant discernment, or ignorance, or if it is considered a rational discernment, or if it is considered an irrational discernment. Is there the ability to discern dharmas that are fettered by the desire realm? Answer: There is the ability to discern. That is, if (the desire realm) is considered coarse, suffering, an obstacle; or if (the desire realm) is considered like a disease, like a sore, like an arrow, like harm; or if (the desire realm) is considered impermanent, suffering, empty, without self; or if cause is considered cause, accumulation is considered accumulation, arising is considered arising, condition is considered condition; or if there is a cause, if there is an arising, if there is a reason, if there is a matter; or if it is considered a rational discernment. Is there the ability to discern un-fettered dharmas that are related to the desire realm? Answer: There is the ability to discern. That is, if (the desire realm) is considered coarse, suffering, an obstacle; or if (the desire realm) is considered like a disease, like a sore, like an arrow, like harm; or if (the desire realm) is considered impermanent, suffering, empty, without self; or if cause is considered cause, accumulation is considered accumulation, arising is considered arising, condition is considered condition; or if there is a cause, if there is an arising, if there is a reason, if there is a matter; or if it is considered a rational discernment. Is there the ability to discern un-fettered dharmas that are not related to the desire realm? Answer: There is the ability to discern. That is, if (the desire realm) is considered impermanent, suffering, without self; or if there is a cause, if there is an arising, if there is a reason, if there is a matter; or if it is considered a rational discernment. Is there the ability to discern dharmas that are both fettered and un-fettered? Answer: There is the ability to discern. That is, either denying cause, or denying action, or further diminishing, or clinging to as venerable, or clinging to as superior, or clinging to as supreme, or clinging to as first, or clinging to as pure, or clinging to as liberation, or clinging to as detachment, or delusion, or doubt, or hesitation, or without wisdom, or in darkness, or ignorance, or if (the world) is considered coarse, suffering, an obstacle, or if (Nirvana) is considered tranquil, wonderful, detached. --------------------------------------------------------------------------------
Chinese
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。有能了别色界系不系法耶？曰：能了别。谓若无常若空若无我，若有因、若有起、若有是处、若有是事，若如理所引了别。有能了别无色界系不系法耶？曰：能了别。谓若无常若空若无我，若有因、若有起、若有是处、若有是事，若如理所引了别。有能了别欲界系色界系无色界系法耶？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。有能了别欲界系色界系不系法耶？曰：能了别。谓若无常若空若无我，若有因、若有起、若有是处、若有是事，若如理所引了别。有能了别欲界系无色界系不系法耶？曰能了别。谓若无常若空若无我，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不系法耶？曰：能了别。谓若无常若空若无我，若有因、若有起、若有是处、若有是事，若如理所引了别。有能了别欲界系色界系无色界系不系法耶？曰：能了别。谓若无常若空若无我，若有因、若有起、若有是处、若有是事，若如 现代汉语译本 如果（事物）像疾病、像毒疮、像箭一样带来恼害，如果（事物）是无常、是苦、是空、是无我的，如果对于因，认为是因；认为是集（苦的根源）；认为是生（产生）；认为是缘（条件），如果有因、如果有起、如果有是处（道理）、如果有是事（实情），如果如理所引导的了别（智慧）、如果不如理所引导的了别。能够了别系（束缚）与不系（不束缚）的法吗？回答：能够了别。即如果（事物）是无常、是空、是无我的，如果有因、如果有起、如果有是处、如果有是事，如果如理所引导的了别。能够了别非系（非束缚）与不系（不束缚）的法吗？回答：能够了别。即如果（事物）是无常、是空、是无我的，如果有因、如果有起、如果有是处、如果有是事，如果如理所引导的了别。能够了别欲界系（受欲界束缚）、系（束缚）与无系（不束缚）的法吗？回答：能够了别。即如果（事物）是粗糙的、是苦的、是障碍，如果像疾病、像毒疮、像箭一样带来恼害，如果（事物）是无常、是苦、是空、是无我的，如果对于因，认为是因；认为是集；认为是生；认为是缘，如果有因、如果有起、如果有是处、如果有是事，如果如理所引导的了别。能够了别欲界系（受欲界束缚）、系（束缚）与不系（不束缚）的法吗？回答：能够了别。即如果（事物）是无常、是空、是无我的，如果有因、如果有起、如果有是处、如果有是事，如果如理所引导的了别。能够了别欲界系（受欲界束缚）、无系（不束缚）与不系（不束缚）的法吗？回答：能够了别。即如果（事物）是无常、是空、是无我的，如果有因、如果有起、如果有是处、如果有是事，如果如理所引导的了别。能够了别系（束缚）、无系（不束缚）与不系（不束缚）的法吗？回答：能够了别。即如果（事物）是无常、是空、是无我的，如果有因、如果有起、如果有是处、如果有是事，如果如理所引导的了别。能够了别欲界系（受欲界束缚）、系（束缚）、无系（不束缚）与不系（不束缚）的法吗？回答：能够了别。即如果（事物）是无常、是空、是无我的，如果有因、如果有起、如果有是处、如果有是事，如果如
English
English version If (things are) like a disease, like a sore, like an arrow, causing harm; if (things are) impermanent, suffering, empty, and without self; if regarding a cause, one considers it a cause; considers it an origin (of suffering); considers it a birth; considers it a condition; if there is a cause, if there is a rising, if there is a reason, if there is a fact, if there is a discernment guided by reason, if there is a discernment not guided by reason. Is it possible to discern the bound (samsara) and unbound (nirvana) dharmas? Answer: It is possible to discern. That is, if (things are) impermanent, empty, and without self; if there is a cause, if there is a rising, if there is a reason, if there is a fact, if there is a discernment guided by reason. Is it possible to discern the non-bound (non-samsara) and unbound (nirvana) dharmas? Answer: It is possible to discern. That is, if (things are) impermanent, empty, and without self; if there is a cause, if there is a rising, if there is a reason, if there is a fact, if there is a discernment guided by reason. Is it possible to discern the desire realm-bound (Kamadhatu-bound), bound (samsara), and unbound (nirvana) dharmas? Answer: It is possible to discern. That is, if (things are) coarse, suffering, and obstructive; if like a disease, like a sore, like an arrow, causing harm; if (things are) impermanent, suffering, empty, and without self; if regarding a cause, one considers it a cause; considers it an origin; considers it a birth; considers it a condition; if there is a cause, if there is a rising, if there is a reason, if there is a fact, if there is a discernment guided by reason. Is it possible to discern the desire realm-bound (Kamadhatu-bound), bound (samsara), and unbound (nirvana) dharmas? Answer: It is possible to discern. That is, if (things are) impermanent, empty, and without self; if there is a cause, if there is a rising, if there is a reason, if there is a fact, if there is a discernment guided by reason. Is it possible to discern the desire realm-bound (Kamadhatu-bound), unbound (nirvana), and unbound (nirvana) dharmas? Answer: It is possible to discern. That is, if (things are) impermanent, empty, and without self; if there is a cause, if there is a rising, if there is a reason, if there is a fact, if there is a discernment guided by reason. Is it possible to discern the bound (samsara), unbound (nirvana), and unbound (nirvana) dharmas? Answer: It is possible to discern. That is, if (things are) impermanent, empty, and without self; if there is a cause, if there is a rising, if there is a reason, if there is a fact, if there is a discernment guided by reason. Is it possible to discern the desire realm-bound (Kamadhatu-bound), bound (samsara), unbound (nirvana), and unbound (nirvana) dharmas? Answer: It is possible to discern. That is, if (things are) impermanent, empty, and without self; if there is a cause, if there is a rising, if there is a reason, if there is a fact, if there is a --------------------------------------------------------------------------------
Chinese
理所引了别。色界系心有能了别色界系法耶？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。有能了别欲界系法耶？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、若非如理所引非不如理所引了别。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 现代汉语译本： 理所引生的了别（正确的推理所产生的认知）。系缚于心（被烦恼束缚的心）能够了别系缚法（被烦恼束缚的法）吗？回答：能够了别。也就是说，或者执着为‘我’（ātman），或者执着为‘我所’（ātmanīya），或者执着为断灭（uccheda），或者执着为常恒（śāśvata），或者否定因果（ahetuka），或者否定造作（akriyā），或者又加以损减（apakarṣa），或者执着为尊贵（agre），或者执着为殊胜（śreṣṭha），或者执着为至上（vara），或者执着为第一（prathama），或者执着为清净（śuddha），或者执着为解脱（mokṣa），或者执着为出离（niḥsaraṇa），如果是迷惑（moha）、如果是怀疑（vicikitsā）、如果是犹豫（kathaṃkathā），如果是贪欲（rāga）、如果是骄慢（māna）、如果是愚痴（moha），如果是粗糙（odārika）、如果是痛苦（duḥkha）、如果是障碍（āvaraṇa），如果是寂静（śānta）、如果是微妙（praṇīta）、如果是远离（vivikta），如果如疾病（roga）、如果如毒疮（gaṇḍa）、如果如毒箭（śalya）、如果如恼害（viheṭhana），如果是无常（anitya）、如果是苦（duḥkha）、如果是空（śūnya）、如果是无我（anātman），如果对于因（hetu）认为是因认为是集（samudaya）认为是生（prabhava）认为是缘（pratyaya），如果是有因（sahetuka）、如果是有起（sasambhava）、如果是有是处（sthāna）、如果是有是事（vastu），如果是如理所引生的了别（yathābhūta-parijñāna），如果是不如理所引生的了别（ayathābhūta-parijñāna），如果是非如理所引生亦非不如理所引生的了别。能够了别欲界系缚的法吗？回答：能够了别。也就是说，如果是粗糙、如果是痛苦、如果是障碍，如果如疾病、如果如毒疮、如果如毒箭、如果如恼害，如果是无常、如果是苦、如果是空、如果是无我，如果对于因认为是因认为是集认为是生认为是缘，如果是有因、如果是有起、如果是有是处、如果是有是事，如果是如理所引生的了别，如果是非如理所引生亦非不如理所引生的了别。能够了别无系缚法吗？回答：能够了别。也就是说，或者否定因果，或者否定造作，或者又加以损减，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，如果是迷惑、如果是怀疑、如果是犹豫，如果是无智（ajñāna）、如果是冥暗（andha-kāra）、如果是愚痴，如果是粗糙、如果是痛苦、如果是障碍，如果是寂静、如果是微妙、如果是远离，如果如疾病、如果如毒疮、如果如毒箭、如果如恼害，如果是无常、如果是苦、如果是空、如果是无我，如果对于因认为是因认为是集认为是生认为是缘，如果是有因，如果是有起，如果是有是处，如果是有是事，如果是如理所引生的了别，如果是不如理所引生的了别。能够了别不系缚法吗？回答：能够了别。