Chinese
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。有能了别色界系法耶？曰：能了别。谓若粗若苦若障，若如理所引了别。有能了别无色界系不系法耶？曰：能了别。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。如是了别，余不了别。不系心有能了别不系法耶？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。有能了别欲界系法耶？曰：能了别。谓若无常若苦若空若无我，若有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。有能了别色界系法耶？曰：能了别。谓若无常若苦若空若无我 现代汉语译本： 如果执着于殊胜，或者执着于第一，或者执着于清净，或者执着于解脱，或者执着于出离，如果迷惑、怀疑、犹豫，如果贪婪、傲慢、愚痴，如果粗糙、痛苦、障碍，如果寂静、微妙、远离，如果视其如疾病、如毒疮、如箭矢、如恼害，如果视其为无常、为苦、为空、为无我，如果对于因，认为是因、是集、是生、是缘，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，如果非如理所引也非不如理所引的了别。有能够了别不系缚之法吗？回答：能够了别。即如果对于灭，认为是灭、是静、是妙、是离；如果对于道，认为是道、是如、是行、是出；如果认为是无常、是空、是无我；如果损减灭、如果损减道，如果犹豫了别、如果愚痴，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。有能够了别系缚之法吗？回答：能够了别。即如果认为是粗糙、痛苦、障碍，如果如理所引的了别。有能够了别非系缚也非不系缚之法吗？回答：能够了别。如果认为是无常、是空、是无我，如果认为有因、有起、有是处、有是事，如果如理所引的了别。如此了别，其余则不能了别。不系缚之心有能够了别不系缚之法吗？回答：能够了别。即如果对于灭，认为是灭、是静、是妙、是离；如果对于道，认为是道、是如、是行、是出，如果认为有因、有起、有是处、有是事，如果如理所引的了别。有能够了别欲界系缚之法吗？回答：能够了别。即如果认为是无常、是苦、是空、是无我，如果对于因，认为是因、是集、是生、是缘，如果认为有因、有起、有是处、有是事，如果如理所引的了别。有能够了别系缚之法吗？回答：能够了别。即如果认为是无常、是苦、是空、是无我。
English
English version: If one clings to the superior, or clings to the foremost, or clings to purity, or clings to liberation (moksha), or clings to detachment (vairagya), if there is confusion, doubt, or hesitation, if there is greed (lobha), pride (mana), or delusion (moha), if there is coarseness (audārika), suffering (duhkha), or obstruction (āvarana), if there is tranquility (shanti), subtlety (suksma), or separation (viyoga), if it is regarded as a disease, a sore, an arrow, or an affliction, if it is regarded as impermanent (anitya), suffering (duhkha), empty (sunya), or without self (anatman), if regarding a cause (hetu), one thinks of it as a cause, a collection (samudaya), an arising (utpada), or a condition (pratyaya), if one thinks there is a cause, there is an origin, there is a place for it, there is a matter for it, if it is a discernment (jnana) led by reason (yukti), if it is a discernment not led by reason, if it is a discernment that is neither led by reason nor not led by reason. Is there a discernment that can discern unfettered (asamskrta) dharmas? The answer is: Yes, there is discernment. That is, if regarding cessation (nirodha), one thinks of it as cessation, tranquility, subtlety, separation; if regarding the path (marga), one thinks of it as the path, as suchness (tathata), as practice (carita), as exit (niryana); if one thinks of it as impermanent, empty, or without self; if one diminishes cessation, if one diminishes the path, if there is hesitant discernment, if there is ignorance (avidya), if one thinks there is a cause, there is an origin, there is a place for it, there is a matter for it, if it is a discernment led by reason, if it is a discernment not led by reason. Is there a discernment that can discern fettered (samskrta) dharmas? The answer is: Yes, there is discernment. That is, if one thinks of it as coarse, suffering, or an obstruction, if it is a discernment led by reason. Is there a discernment that can discern dharmas that are neither fettered nor unfettered? The answer is: Yes, there is discernment. If one thinks of it as impermanent, empty, or without self, if one thinks there is a cause, there is an origin, there is a place for it, there is a matter for it, if it is a discernment led by reason. Such is discernment; other than that, there is no discernment. Does an unfettered mind have the ability to discern unfettered dharmas? The answer is: Yes, there is discernment. That is, if regarding cessation, one thinks of it as cessation, tranquility, subtlety, separation; if regarding the path, one thinks of it as the path, as suchness, as practice, as exit, if one thinks there is a cause, there is an origin, there is a place for it, there is a matter for it, if it is a discernment led by reason. Does it have the ability to discern dharmas fettered by the desire realm (kama-dhatu)? The answer is: Yes, there is discernment. That is, if one thinks of it as impermanent, suffering, empty, or without self, if regarding a cause, one thinks of it as a cause, a collection, an arising, or a condition, if one thinks there is a cause, there is an origin, there is a place for it, there is a matter for it, if it is a discernment led by reason. Does it have the ability to discern fettered dharmas? The answer is: Yes, there is discernment. That is, if one thinks of it as impermanent, suffering, empty, or without self. --------------------------------------------------------------------------------
Chinese
，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。有能了别无色界系法耶？曰：能了别。谓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。有能了别色界系无色界系法耶？曰：能了别。谓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。如是了别，余不了别。 有四种心，谓欲界系心、色界系心、无色界系心、不系心。诸欲界系心若能了别欲界系法，此中有几随眠是所随增？若能了别所余诸法，此中有几随眠是所随增？乃至诸不系心若能了别不系法，此中有几随眠是所随增？若能了别所余诸法，此中有几随眠是所随增？诸欲界系心若能了别欲界系法，此中有欲缠有漏缘随眠是所随增。诸欲界系心若能了别色界系法，此中有欲缠三部随眠是所随增。诸欲界系心若能了别无色界系法，此中有欲缠三部随眠是所随增。诸欲界系心若能了别不系法，此中有欲缠三部随眠及遍行随眠是所随增。诸欲界系心若能了别色界系无色界系法，此中有欲缠三部随眠是所随增。若能了别所余诸法，此中有欲缠遍行随眠及修所断随眠是所随增。诸色界系心若能了别色界系法，此 现代汉语译本： 如果对于因，认为是因；对于集（samudaya，苦之生起），认为是集；对于生，认为是生；对于缘，认为是缘；如果认为有因、有起、有是处、有是事，如果如理所引的了别。有没有能够了别有系法的？回答：能够了别。也就是如果认为无常、苦、空、无我，如果对于因，认为是因；对于集，认为是集；对于生，认为是生；对于缘，认为是缘；如果认为有因、有起、有是处、有是事，如果如理所引的了别。有没有能够了别有系和无系法的？回答：能够了别。也就是如果认为无常、苦、空、无我，如果对于因，认为是因；对于集，认为是集；对于生，认为是生；对于缘，认为是缘；如果认为有因、有起、有是处、有是事，如果如理所引的了别。像这样的了别，其余的就不能了别了。 有四种心，也就是欲界系心、色界系心、无色界系心、不系心。如果欲界系心能够了别欲界系法，这其中有几种随眠（anuśaya，烦恼的潜在倾向）是随之增长的？如果能够了别其余的法，这其中有几种随眠是随之增长的？乃至不系心如果能够了别不系法，这其中有几种随眠是随之增长的？如果能够了别其余的法，这其中有几种随眠是随之增长的？如果欲界系心能够了别欲界系法，这其中有欲缠（kāma-rāga-paryavasthāna，对欲的执着）和有漏缘随眠是随之增长的。如果欲界系心能够了别色界系法，这其中有欲缠和三部随眠是随之增长的。如果欲界系心能够了别无色界系法，这其中有欲缠和三部随眠是随之增长的。如果欲界系心能够了别不系法，这其中有欲缠、三部随眠以及遍行随眠是随之增长的。如果欲界系心能够了别色界和无色界系法，这其中有欲缠和三部随眠是随之增长的。如果能够了别其余的法，这其中有欲缠、遍行随眠以及修所断随眠是随之增长的。如果色界系心能够了别色界系法，这其中...
English
English version: If, regarding a cause, one thinks of it as a cause; regarding an origin (samudaya, the arising of suffering), one thinks of it as an origin; regarding a birth, one thinks of it as a birth; regarding a condition, one thinks of it as a condition; if one thinks there is a cause, there is an arising, there is a proper place, there is a proper matter, if it is a discernment rightly induced. Is there a discernment that can discern conditioned (saṃskṛta) dharmas? Answer: There is discernment. That is, if one thinks of impermanence, suffering, emptiness, non-self; if, regarding a cause, one thinks of it as a cause; regarding an origin, one thinks of it as an origin; regarding a birth, one thinks of it as a birth; regarding a condition, one thinks of it as a condition; if one thinks there is a cause, there is an arising, there is a proper place, there is a proper matter, if it is a discernment rightly induced. Is there a discernment that can discern conditioned and unconditioned (asaṃskṛta) dharmas? Answer: There is discernment. That is, if one thinks of impermanence, suffering, emptiness, non-self; if, regarding a cause, one thinks of it as a cause; regarding an origin, one thinks of it as an origin; regarding a birth, one thinks of it as a birth; regarding a condition, one thinks of it as a condition; if one thinks there is a cause, there is an arising, there is a proper place, there is a proper matter, if it is a discernment rightly induced. Such discernment, other discernments cannot. There are four types of minds, namely, the mind associated with the desire realm, the mind associated with the form realm, the mind associated with the formless realm, and the unconditioned mind. If a mind associated with the desire realm can discern dharmas associated with the desire realm, how many latent tendencies (anuśaya, underlying tendencies of defilements) are thereby increased? If it can discern all other dharmas, how many latent tendencies are thereby increased? And so on, if an unconditioned mind can discern unconditioned dharmas, how many latent tendencies are thereby increased? If it can discern all other dharmas, how many latent tendencies are thereby increased? If a mind associated with the desire realm can discern dharmas associated with the desire realm, then attachment to desire (kāma-rāga-paryavasthāna, clinging to sensual pleasures) and latent tendencies associated with conditioned and defiled objects are thereby increased. If a mind associated with the desire realm can discern dharmas associated with the form realm, then attachment to desire and latent tendencies associated with the three realms are thereby increased. If a mind associated with the desire realm can discern dharmas associated with the formless realm, then attachment to desire and latent tendencies associated with the three realms are thereby increased. If a mind associated with the desire realm can discern unconditioned dharmas, then attachment to desire, latent tendencies associated with the three realms, and pervasive latent tendencies are thereby increased. If a mind associated with the desire realm can discern dharmas associated with the form and formless realms, then attachment to desire and latent tendencies associated with the three realms are thereby increased. If it can discern all other dharmas, then attachment to desire, pervasive latent tendencies, and latent tendencies to be abandoned through cultivation are thereby increased. If a mind associated with the form realm can discern dharmas associated with the form realm, then... --------------------------------------------------------------------------------
Chinese
中有色缠有漏缘随眠是所随增。诸色界系心若能了别无色界系法，此中有色缠三部随眠是所随增。诸色界系心若能了别不系法，此中有色缠三部随眠及遍行随眠是所随增。诸色界系心若能了别色界系无色界系法，此中有色缠三部随眠是所随增。若能了别所余诸法，此中有色缠遍行随眠及修所断随眠是所随增。诸无色界系心若能了别无色界系法，此中有无色缠有漏缘随眠是所随增。诸无色界系心若能了别不系法，此中有无色缠三部随眠及遍行随眠是所随增。若能了别所余诸法，此中有无色缠遍行随眠及修所断随眠是所随增。诸不系心若能了别不系法，此中无有随眠是所随增。若能了别所余诸法，此中亦无有随眠是所随增。 有十二心，谓欲界系善心、不善心、有覆无记心、无覆无记心，色界系善心、有覆无记心、无覆无记心，无色界系善心、有覆无记心、无覆无记心，学心、无学心。欲界系善心，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 现代汉语译本： 如果是有系心（指与烦恼相连的心），能够了别有漏的法，那么色界的烦恼缠缚和有漏缘随眠（指对有漏之法的潜在执着）就会随之增长。如果是有系心，能够了别无系法（指不与烦恼相连的法），那么色界的烦恼缠缚和三部随眠（指见苦所断、见集所断、见灭所断的随眠）就会随之增长。如果是有系心，能够了别不系法（指解脱的法），那么色界的烦恼缠缚、三部随眠以及遍行随眠（指在所有情况下都存在的随眠）就会随之增长。如果是有系心，能够了别有系和无系法，那么色界的烦恼缠缚和三部随眠就会随之增长。如果能够了别其余的法，那么色界的烦恼缠缚、遍行随眠以及修所断随眠（指通过修行才能断除的随眠）就会随之增长。 如果是无系心（指不与色界烦恼相连的心），能够了别无系法，那么无色界的烦恼缠缚和有漏缘随眠就会随之增长。如果是无系心，能够了别不系法，那么无色界的烦恼缠缚、三部随眠以及遍行随眠就会随之增长。如果能够了别其余的法，那么无色界的烦恼缠缚、遍行随眠以及修所断随眠就会随之增长。 如果是不系心（指与解脱相连的心），能够了别不系法，那么其中没有任何随眠会随之增长。如果能够了别其余的法，那么其中也没有任何随眠会随之增长。 有十二种心，即欲界系善心、不善心、有覆无记心（指被烦恼覆盖的无记心）、无覆无记心（指没有被烦恼覆盖的无记心），色界系善心、有覆无记心、无覆无记心，无色界系善心、有覆无记心、无覆无记心，学心（指还在学习的心）、无学心（指已经完成学习的心）。欲界系善心，能够了别欲界系法吗？能够了别色界系法吗？能够了别无色界系法吗？能够了别不系法吗？能够了别欲界系色界系法吗？能够了别欲界系无色界系法吗？能够了别欲界系不系法吗？能够了别色界系无色界系法吗？能够了别色界系不系法吗？能够了别无色界系不系法吗？能够了别欲界系色界系无色界系法吗？能够了别欲界系……