English
English version: If it is a bound mind (referring to a mind connected to afflictions), capable of distinguishing defiled dharmas, then the afflictive entanglements of the form realm and the defiled-conditioned latent tendencies (referring to the underlying attachment to defiled dharmas) will increase accordingly. If it is a bound mind, capable of distinguishing unbound dharmas (referring to dharmas not connected to afflictions), then the afflictive entanglements of the form realm and the three categories of latent tendencies (referring to the latent tendencies severed by seeing suffering, seeing origination, and seeing cessation) will increase accordingly. If it is a bound mind, capable of distinguishing unconditioned dharmas (referring to the dharmas of liberation), then the afflictive entanglements of the form realm, the three categories of latent tendencies, and the pervasive latent tendencies (referring to the latent tendencies present in all situations) will increase accordingly. If it is a bound mind, capable of distinguishing bound and unbound dharmas, then the afflictive entanglements of the form realm and the three categories of latent tendencies will increase accordingly. If it is capable of distinguishing the remaining dharmas, then the afflictive entanglements of the form realm, the pervasive latent tendencies, and the latent tendencies severed by cultivation (referring to the latent tendencies that can only be severed through practice) will increase accordingly. If it is an unbound mind (referring to a mind not connected to the afflictions of the form realm), capable of distinguishing unbound dharmas, then the afflictive entanglements of the formless realm and the defiled-conditioned latent tendencies will increase accordingly. If it is an unbound mind, capable of distinguishing unconditioned dharmas, then the afflictive entanglements of the formless realm, the three categories of latent tendencies, and the pervasive latent tendencies will increase accordingly. If it is capable of distinguishing the remaining dharmas, then the afflictive entanglements of the formless realm, the pervasive latent tendencies, and the latent tendencies severed by cultivation will increase accordingly. If it is an unconditioned mind (referring to a mind connected to liberation), capable of distinguishing unconditioned dharmas, then there are no latent tendencies that will increase accordingly. If it is capable of distinguishing the remaining dharmas, then there are also no latent tendencies that will increase accordingly. There are twelve types of minds, namely, the wholesome mind of the desire realm, the unwholesome mind, the obscured indeterminate mind (referring to the indeterminate mind covered by afflictions), the unobscured indeterminate mind (referring to the indeterminate mind not covered by afflictions), the wholesome mind of the form realm, the obscured indeterminate mind, the unobscured indeterminate mind, the wholesome mind of the formless realm, the obscured indeterminate mind, the unobscured indeterminate mind, the learning mind (referring to a mind still in training), and the no-longer-learning mind (referring to a mind that has completed training). The wholesome mind of the desire realm, is it capable of distinguishing dharmas of the desire realm? Is it capable of distinguishing dharmas of the form realm? Is it capable of distinguishing dharmas of the formless realm? Is it capable of distinguishing unconditioned dharmas? Is it capable of distinguishing dharmas of the desire realm and form realm? Is it capable of distinguishing dharmas of the desire realm and formless realm? Is it capable of distinguishing dharmas of the desire realm and unconditioned dharmas? Is it capable of distinguishing dharmas of the form realm and formless realm? Is it capable of distinguishing dharmas of the form realm and unconditioned dharmas? Is it capable of distinguishing dharmas of the formless realm and unconditioned dharmas? Is it capable of distinguishing dharmas of the desire realm, form realm, and formless realm? Is it capable of distinguishing dharmas of the desire realm...? --------------------------------------------------------------------------------
Chinese
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？有能了别欲界系色界系无色界系不系法耶？如欲界系善心，乃至无学心亦尔。 欲界系善心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。有能了别色界系法耶？曰：能了别。谓若粗若苦若障、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。有能了别无色界系法耶？曰：能了别。谓若粗若苦若障、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。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 现代汉语译本 是属于**系法**吗？有没有能够辨别欲界**系法**的？有没有能够辨别**系无系法**的？如欲界**系善心**，乃至无学心也是这样。 欲界**系善心**有没有能够辨别欲界**系法**的？回答：能够辨别。即如果（认为**系法**）是粗糙的、是痛苦的、是障碍，是像疾病、像毒疮、像箭矢、是恼害，是无常的、是苦的、是空的、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，如果是如理所引导的辨别。有没有能够辨别**系法**的？回答：能够辨别。即如果（认为**系法**）是粗糙的、是痛苦的、是障碍，是寂静的、是美妙的、是远离的，是像疾病、像毒疮、像箭矢、是恼害，是无常的、是苦的、是空的、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，如果是如理所引导的辨别。有没有能够辨别无**系法**的？回答：能够辨别。即如果（认为**系法**）是粗糙的、是痛苦的、是障碍，是寂静的、是美妙的、是远离的，是像疾病、像毒疮、像箭矢、是恼害，是无常的、是苦的、是空的、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，如果是如理所引导的辨别。有没有能够辨别不**系法**的？回答：能够辨别。即如果对于灭认为是灭、认为是静、认为是妙、认为是离，如果对于道认为是道、认为是如、认为是行、认为是出，如果是无常的、是空的、是无我的，如果有因、如果有起、如果有是处、如果有是事，如果是如理所引导的辨别。有没有能够辨别欲界**系法**的？回答：能够辨别。即如果（认为**系法**）是粗糙的、是痛苦的、是障碍，是像疾病、像毒疮、像箭矢、是恼害，是无常的、是苦的、是空的、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
English
English version Is it a 'bound' (Skt: *bandha*) dharma? Is there the ability to discern a 'bound' dharma of the desire realm (Skt: *kāmadhātu*)? Is there the ability to discern a 'bound and unbound' dharma? It is the same for wholesome mind (Skt: *kuśalacitta*) pertaining to the desire realm, and even for the mind of a non-learner (Skt: *aśaikṣa*). Is there the ability of a wholesome mind pertaining to the desire realm to discern a 'bound' dharma of the desire realm? It is said: There is the ability to discern. That is, if (one considers a 'bound' dharma) to be coarse (Skt: *odārika*), to be suffering (Skt: *duḥkha*), to be an obstruction (Skt: *āvaraṇa*), to be like a disease (Skt: *roga*), to be like a sore (Skt: *gaṇḍa*), to be like an arrow (Skt: *śalya*), to be harmful (Skt: *āghāta*), to be impermanent (Skt: *anitya*), to be suffering, to be empty (Skt: *śūnya*), to be without self (Skt: *anātman*), if one considers an origin (Skt: *hetu*) to be an origin, considers a collection (Skt: *samudaya*) to be a collection, considers a production (Skt: *prabhava*) to be a production, considers a condition (Skt: *pratyaya*) to be a condition, if there is an origin, if there is a rising, if there is a place for this, if there is a matter for this, if it is a discernment led by reason. Is there the ability to discern a 'bound' dharma? It is said: There is the ability to discern. That is, if (one considers a 'bound' dharma) to be coarse, to be suffering, to be an obstruction, to be tranquil (Skt: *śānta*), to be excellent (Skt: *praṇīta*), to be detached (Skt: *niḥsaraṇa*), to be like a disease, to be like a sore, to be like an arrow, to be harmful, to be impermanent, to be suffering, to be empty, to be without self, if one considers an origin to be an origin, considers a collection to be a collection, considers a production to be a production, considers a condition to be a condition, if there is an origin, if there is a rising, if there is a place for this, if there is a matter for this, if it is a discernment led by reason. Is there the ability to discern an 'unbound' dharma? It is said: There is the ability to discern. That is, if (one considers a 'bound' dharma) to be coarse, to be suffering, to be an obstruction, to be tranquil, to be excellent, to be detached, to be like a disease, to be like a sore, to be like an arrow, to be harmful, to be impermanent, to be suffering, to be empty, to be without self, if one considers an origin to be an origin, considers a collection to be a collection, considers a production to be a production, considers a condition to be a condition, if there is an origin, if there is a rising, if there is a place for this, if there is a matter for this, if it is a discernment led by reason. Is there the ability to discern an 'unbound' dharma? It is said: There is the ability to discern. That is, if one considers cessation (Skt: *nirodha*) to be cessation, considers tranquility to be tranquility, considers excellence to be excellence, considers detachment to be detachment, if one considers a path (Skt: *mārga*) to be a path, considers suchness (Skt: *tathatā*) to be suchness, considers practice (Skt: *pratipad*) to be practice, considers deliverance (Skt: *niryāṇa*) to be deliverance, if it is impermanent, if it is empty, if it is without self, if there is an origin, if there is a rising, if there is a place for this, if there is a matter for this, if it is a discernment led by reason. Is there the ability to discern a 'bound' dharma of the desire realm? It is said: There is the ability to discern. That is, if (one considers a 'bound' dharma) to be coarse, to be suffering, to be an obstruction, to be like a disease, to be like a sore, to be like an arrow, to be harmful, to be impermanent, to be suffering, to be empty, to be without self, if one considers an origin to be an origin, considers a collection to be a collection, considers a production to be a production, considers a condition to be a condition, if there is an origin, if there is a --------------------------------------------------------------------------------
Chinese
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。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。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 现代汉语译本 问：如果存在这样的情况，如果存在这样的事情，如果存在如理所引的了别，那么，是否能够了别欲界（Kāmadhātu）所系和无色界（Arūpadhātu）所系的法呢？答：能够了别。也就是说，能够了别粗糙、痛苦、障碍，如同疾病、痈疮、箭矢、恼害，能够了别无常、苦、空、无我，能够了别因，即因、集、生、缘，能够了别有因、有起、有这样的情况、有这样的事情，能够了别如理所引的了别。 问：是否能够了别欲界（Kāmadhātu）所系和不系之法呢？答：能够了别。能够了别无常、空、无我，能够了别有因、有起、有这样的情况、有这样的事情，能够了别如理所引的了别。 问：是否能够了别色界（Rūpadhātu）所系和无色界（Arūpadhātu）所系的法呢？答：能够了别。也就是说，能够了别粗糙、痛苦、障碍，能够了别寂静、殊妙、远离，如同疾病、痈疮、箭矢、恼害，能够了别无常、苦、空、无我，能够了别因，即因、集、生、缘，能够了别有因、有起、有这样的情况、有这样的事情，能够了别如理所引的了别。 问：是否能够了别色界（Rūpadhātu）所系和不系之法呢？答：能够了别。也就是说，能够了别无常、空、无我，能够了别有因、有起、有这样的情况、有这样的事情，能够了别如理所引的了别。 问：是否能够了别无色界（Arūpadhātu）所系和不系之法呢？答：能够了别。也就是说，能够了别无常、空、无我，能够了别有因、有起、有这样的情况、有这样的事情，能够了别如理所引的了别。 问：是否能够了别欲界（Kāmadhātu）所系、色界（Rūpadhātu）所系和无色界（Arūpadhātu）所系的法呢？答：能够了别。也就是说，能够了别粗糙、痛苦、障碍，如同疾病、痈疮、箭矢、恼害，能够了别无常、苦、空、无我，能够了别因，即因、集、生、缘，能够了别有因、有起、有这样的情况、有这样的事情，能够了别如理所引的了别。 问：是否能够了别欲界（Kāmadhātu）所系、色界（Rūpadhātu）所系和不系之法呢？答：能够了别。也就是说，能够了别无常、空、无我，能够了别有因、有起