English
English version: A properly derived understanding. Is a mind bound (by afflictions) able to discern bound dharmas (dharmas that are bound by afflictions)? Answer: It is able to discern. That is to say, either clinging to 'self' (ātman), or clinging to 'what belongs to self' (ātmanīya), or clinging to annihilation (uccheda), or clinging to permanence (śāśvata), or denying causality (ahetuka), or denying action (akriyā), or again diminishing (apakarṣa), or clinging to being honored (agre), or clinging to being superior (śreṣṭha), or clinging to being supreme (vara), or clinging to being first (prathama), or clinging to being pure (śuddha), or clinging to liberation (mokṣa), or clinging to deliverance (niḥsaraṇa), if it is delusion (moha), if it is doubt (vicikitsā), if it is hesitation (kathaṃkathā), if it is desire (rāga), if it is pride (māna), if it is ignorance (moha), if it is coarse (odārika), if it is suffering (duḥkha), if it is an obstacle (āvaraṇa), if it is tranquil (śānta), if it is subtle (praṇīta), if it is secluded (vivikta), if like a disease (roga), if like a sore (gaṇḍa), if like an arrow (śalya), if like harm (viheṭhana), if it is impermanent (anitya), if it is suffering (duḥkha), if it is empty (śūnya), if it is without self (anātman), if regarding a cause (hetu) as a cause, as an origin (samudaya), as a source (prabhava), as a condition (pratyaya), if there is a cause (sahetuka), if there is an arising (sasambhava), if there is a place (sthāna), if there is a thing (vastu), if it is a properly derived understanding (yathābhūta-parijñāna), if it is an improperly derived understanding (ayathābhūta-parijñāna), if it is neither properly nor improperly derived understanding. Is it able to discern dharmas bound to the desire realm? Answer: It is able to discern. That is to say, if it is coarse, if it is suffering, if it is an obstacle, if like a disease, if like a sore, if like an arrow, if like harm, if it is impermanent, if it is suffering, if it is empty, if it is without self, if regarding a cause as a cause, as an origin, as a source, as a condition, if there is a cause, if there is an arising, if there is a place, if there is a thing, if it is a properly derived understanding, if it is neither properly nor improperly derived understanding. Is it able to discern unbound dharmas? Answer: It is able to discern. That is to say, either denying causality, or denying action, or again diminishing, or clinging to being honored, or clinging to being superior, or clinging to being supreme, or clinging to being first, or clinging to being pure, or clinging to liberation, or clinging to deliverance, if it is delusion, if it is doubt, if it is hesitation, if it is ignorance (ajñāna), if it is darkness (andha-kāra), if it is foolishness, if it is coarse, if it is suffering, if it is an obstacle, if it is tranquil, if it is subtle, if it is secluded, if like a disease, if like a sore, if like an arrow, if like harm, if it is impermanent, if it is suffering, if it is empty, if it is without self, if regarding a cause as a cause, as an origin, as a source, as a condition, if there is a cause, if there is an arising, if there is a place, if there is a thing, if it is a properly derived understanding, if it is an improperly derived understanding. Is it able to discern unbinding dharmas? Answer: It is able to discern. --------------------------------------------------------------------------------
Chinese
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 现代汉语译本： 如果对于灭尽，认为是灭尽，认为是寂静，认为是微妙，认为是远离；如果对于道，认为是道，认为是如，认为是行，认为是出离；如果对于无常、苦、空、无我；如果对于损减灭；如果对于损减道；如果对于犹豫了别；如果对于愚痴；如果认为有因、有起、有是处、有是事；如果如理所引的了别；如果不如理所引的了别。能够了别欲界系缚（Kāmadhātu-saṃyojana，指将众生束缚在欲界的烦恼）的系缚法吗？回答：能够了别。也就是认为是粗糙、认为是痛苦、认为是障碍；认为是如病、如痈、如箭、如恼害；认为是无常、苦、空、无我；对于因，认为是因、认为是集、认为是生、认为是缘；认为有因、有起、有是处、有是事；如理所引的了别。能够了别欲界系缚的非系缚法吗？回答：能够了别。也就是认为是粗糙、认为是痛苦、认为是障碍；认为是如病、如痈、如箭、如恼害；认为是无常、苦、空、无我；对于因，认为是因、认为是集、认为是生、认为是缘；认为有因、有起、有是处、有是事；如理所引的了别。能够了别欲界系缚的非系缚法吗？回答：能够了别。也就是认为是无常、空、无我；认为有因、有起、有是处、有是事；如理所引的了别。能够了别非系缚（Asaṃyojana，指不属于任何束缚的）的非系缚法吗？回答：能够了别。也就是或者否定因果，或者否定造作，或者又损减，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、如果是冥暗、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；如果是如病、如果是如痈、如果是如箭、如果是恼害；如果是无常、如果是苦、如果是空、如果是无我；对于因，认为是因、认为是集、认为是生、认为是缘；认为有因、有起、有是处、有是事；如理所引的了别；不如理所引的了别。能够了别
English
English version: If, regarding cessation, one thinks of it as cessation, thinks of it as tranquility, thinks of it as exquisite, thinks of it as detachment; if, regarding the path, one thinks of it as the path, thinks of it as suchness, thinks of it as practice, thinks of it as deliverance; if regarding impermanence, suffering, emptiness, non-self; if regarding the diminution of cessation; if regarding the diminution of the path; if regarding doubt and discernment; if regarding ignorance; if one thinks there is a cause, there is an origin, there is a basis, there is a reason; if discernment is derived from reason; if discernment is not derived from reason. Is it possible to discern the fettered (saṃyojana) dharmas pertaining to the desire realm (Kāmadhātu)? Answer: It is possible to discern. That is, thinking of them as coarse, as suffering, as an obstacle; as like a disease, like a sore, like an arrow, like harm; as impermanent, as suffering, as empty, as non-self; regarding cause, thinking of it as cause, as accumulation, as arising, as condition; thinking there is a cause, there is an origin, there is a basis, there is a reason; discernment derived from reason. Is it possible to discern the unfettered (visaṃyojana) dharmas pertaining to the desire realm? Answer: It is possible to discern. That is, thinking of them as coarse, as suffering, as an obstacle; as like a disease, like a sore, like an arrow, like harm; as impermanent, as suffering, as empty, as non-self; regarding cause, thinking of it as cause, as accumulation, as arising, as condition; thinking there is a cause, there is an origin, there is a basis, there is a reason; discernment derived from reason. Is it possible to discern the unfettered dharmas not pertaining to the desire realm? Answer: It is possible to discern. That is, thinking of them as impermanent, as empty, as non-self; thinking there is a cause, there is an origin, there is a basis, there is a reason; discernment derived from reason. Is it possible to discern the unfettered dharmas that are not fettered? Answer: It is possible to discern. That is, either denying cause, or denying action, or again diminishing, or clinging to as venerable, or clinging to as superior, or clinging to as supreme, or clinging to as the first, or clinging to as pure, or clinging to as liberation, or clinging to as deliverance; if it is delusion, if it is doubt, if it is hesitation; if it is lack of wisdom, if it is darkness, if it is ignorance; if it is coarse, if it is suffering, if it is an obstacle; if it is tranquility, if it is exquisite, if it is detachment; if it is like a disease, if it is like a sore, if it is like an arrow, if it is harm; if it is impermanent, if it is suffering, if it is empty, if it is non-self; regarding cause, thinking of it as cause, as accumulation, as arising, as condition; thinking there is a cause, there is an origin, there is a basis, there is a reason; discernment derived from reason; discernment not derived from reason. Is it possible to discern --------------------------------------------------------------------------------
Chinese
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，若如理所引了别。无色界系心有能了别无色界系法耶？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 现代汉语译本 是属于系缚（saṃyojana）之法吗？回答：能够了别。也就是能够了别无常、空、无我，能够了别有因、有起、有是处、有是事，能够了别如理所引之法。有没有能够了别非系缚（asaṃyojana）之法呢？回答：能够了别。也就是能够了别无常、空、无我，能够了别有因、有起、有是处、有是事，能够了别如理所引之法。有没有能够了别欲界系（kāmadhātu-saṃyojana）之法呢？回答：能够了别。也就是能够了别粗、苦、障碍，能够了别如病、如痈、如箭、如恼害，能够了别无常、苦、空、无我，能够了别于因谓因、谓集、谓生、谓缘，能够了别有因、有起、有是处、有是事，能够了别如理所引之法。有没有能够了别欲界系非系缚之法呢？回答：能够了别。也就是能够了别无常、空、无我，能够了别有因、有起、有是处、有是事，能够了别如理所引之法。有没有能够了别欲界系无系缚之法呢？回答：能够了别。也就是能够了别无常、空、无我，能够了别有因、有起、有是处、有是事，能够了别如理所引之法。有没有能够了别系缚无系缚之法呢？回答：能够了别。也就是能够了别无常、空、无我，能够了别有因、有起、有是处、有是事，能够了别如理所引之法。有没有能够了别欲界系系缚无系缚之法呢？回答：能够了别。也就是能够了别无常、空、无我，能够了别有因、有起、有是处、有是事，能够了别如理所引之法。没有被系缚的心，有没有能够了别非系缚之法呢？回答：能够了别。也就是或者执着为我，或者执着为我所，或者执着为断灭，或者执着为常恒，或者否定因果，或者否定作为，或者损减，或者执着为尊贵，或者执着为殊胜，或者...
English
English version Is it a fetter (saṃyojana)? Answer: It can discern. That is, it can discern impermanence, emptiness, selflessness; it can discern cause, arising, what is possible, what is the case, discernment led by reason. Is there that which can discern non-fetter? Answer: It can discern. That is, it can discern impermanence, emptiness, selflessness; it can discern cause, arising, what is possible, what is the case, discernment led by reason. Is there that which can discern the fetter of the desire realm (kāmadhātu-saṃyojana)? Answer: It can discern. That is, it can discern coarseness, suffering, obstruction; it can discern as disease, as a sore, as an arrow, as harm; it can discern impermanence, suffering, emptiness, selflessness; it can discern cause as cause, as arising, as birth, as condition; it can discern cause, arising, what is possible, what is the case, discernment led by reason. Is there that which can discern the fetter and non-fetter of the desire realm? Answer: It can discern. That is, it can discern impermanence, emptiness, selflessness; it can discern cause, arising, what is possible, what is the case, discernment led by reason. Is there that which can discern the non-fetter and non-fetter of the desire realm? Answer: It can discern. That is, it can discern impermanence, emptiness, selflessness; it can discern cause, arising, what is possible, what is the case, discernment led by reason. Is there that which can discern fetter and non-fetter and non-fetter? Answer: It can discern. That is, it can discern impermanence, emptiness, selflessness; it can discern cause, arising, what is possible, what is the case, discernment led by reason. Is there that which can discern the fetter and non-fetter and non-fetter of the desire realm? Answer: It can discern. That is, it can discern impermanence, emptiness, selflessness; it can discern cause, arising, what is possible, what is the case, discernment led by reason. Does the unfettered mind discern the non-fetter? Answer: It can discern. That is, either clinging to self, or clinging to what belongs to self, or clinging to annihilation, or clinging to permanence, or denying cause, or denying action, or diminishing, or clinging to what is venerable, or clinging to what is superior, or... --------------------------------------------------------------------------------