English
English version Question: If there is such a circumstance, if there is such a thing, if there is a discernment led by reason, is it possible to discern the dharmas that are bound by the Kāmadhātu (desire realm) and the Arūpadhātu (formless realm)? Answer: It is possible to discern. That is to say, it is possible to discern what is coarse, painful, obstructive, like a disease, a boil, an arrow, a torment, it is possible to discern impermanence, suffering, emptiness, non-self, it is possible to discern the cause, namely cause, accumulation, arising, condition, it is possible to discern having a cause, having an arising, having such a circumstance, having such a thing, it is possible to discern the discernment led by reason. Question: Is it possible to discern the dharmas that are bound by the Kāmadhātu (desire realm) and unbound? Answer: It is possible to discern. It is possible to discern impermanence, emptiness, non-self, it is possible to discern having a cause, having an arising, having such a circumstance, having such a thing, it is possible to discern the discernment led by reason. Question: Is it possible to discern the dharmas that are bound by the Rūpadhātu (form realm) and the Arūpadhātu (formless realm)? Answer: It is possible to discern. That is to say, it is possible to discern what is coarse, painful, obstructive, it is possible to discern what is tranquil, sublime, detached, like a disease, a boil, an arrow, a torment, it is possible to discern impermanence, suffering, emptiness, non-self, it is possible to discern the cause, namely cause, accumulation, arising, condition, it is possible to discern having a cause, having an arising, having such a circumstance, having such a thing, it is possible to discern the discernment led by reason. Question: Is it possible to discern the dharmas that are bound by the Rūpadhātu (form realm) and unbound? Answer: It is possible to discern. That is to say, it is possible to discern impermanence, emptiness, non-self, it is possible to discern having a cause, having an arising, having such a circumstance, having such a thing, it is possible to discern the discernment led by reason. Question: Is it possible to discern the dharmas that are bound by the Arūpadhātu (formless realm) and unbound? Answer: It is possible to discern. That is to say, it is possible to discern impermanence, emptiness, non-self, it is possible to discern having a cause, having an arising, having such a circumstance, having such a thing, it is possible to discern the discernment led by reason. Question: Is it possible to discern the dharmas that are bound by the Kāmadhātu (desire realm), the Rūpadhātu (form realm), and the Arūpadhātu (formless realm)? Answer: It is possible to discern. That is to say, it is possible to discern what is coarse, painful, obstructive, like a disease, a boil, an arrow, a torment, it is possible to discern impermanence, suffering, emptiness, non-self, it is possible to discern the cause, namely cause, accumulation, arising, condition, it is possible to discern having a cause, having an arising, having such a circumstance, having such a thing, it is possible to discern the discernment led by reason. Question: Is it possible to discern the dharmas that are bound by the Kāmadhātu (desire realm), the Rūpadhātu (form realm), and unbound? Answer: It is possible to discern. That is to say, it is possible to discern impermanence, emptiness, non-self, it is possible to discern having a cause, having an arising --------------------------------------------------------------------------------
Chinese
、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。诸不善心有能了别欲界系法耶？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、若贪若瞋若慢若痴，若不如理所引了别。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，若不如理所引了别。有能了别不系法耶？曰：能了别。谓若损 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，如果存在如理所引导的了别，那么，是否有人能够了别欲界（Kāmadhātu，指众生因欲望而轮回的世界）所系、色界（Rūpadhātu，指脱离粗糙欲望但仍有物质形体的世界）所系、无色界（Arūpadhātu，指完全脱离物质形体束缚的世界）所系以及不系（Asaṃskṛta，指不属于任何界，超越轮回的涅槃状态）的法呢？ 答：能够了别。也就是说，如果认识到无常、空、无我，如果认识到有因、有起，如果存在这样的情况，如果存在这样的事情，如果存在如理所引导的了别，那么，是否有人能够了别色界所系、无色界所系以及不系的法呢？ 答：能够了别。也就是说，如果认识到无常、空、无我，如果认识到有因、有起，如果存在这样的情况，如果存在这样的事情，如果存在如理所引导的了别，那么，是否有人能够了别欲界所系、色界所系、无色界所系以及不系的法呢？ 答：能够了别。也就是说，如果认识到无常、空、无我，如果认识到有因、有起，如果存在这样的情况，如果存在这样的事情，如果存在如理所引导的了别，那么，诸不善心是否能够了别欲界所系的法呢？ 答：能够了别。也就是说，或者否定因果，或者否定造作，或者损减正见，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，如果存在迷惑、怀疑、犹豫，如果存在贪婪、嗔恨、傲慢、愚痴，如果存在不如理所引导的了别，那么，是否有人能够了别色界所系的法呢？ 答：能够了别。也就是说，或者否定因果，或者否定造作，或者损减正见，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，如果存在迷惑、怀疑、犹豫，如果存在无智、冥暗、愚痴，如果存在不如理所引导的了别，那么，是否有人能够了别无色界所系的法呢？ 答：能够了别。也就是说，或者否定因果，或者否定造作，或者损减正见，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，如果存在迷惑、怀疑、犹豫，如果存在无智、冥暗、愚痴，如果存在不如理所引导的了别，那么，是否有人能够了别不系的法呢？ 答：能够了别。也就是说，如果损减...
English
English version: Question: If there is such a case, if there is such a thing, if there is a discernment guided by reason, is there anyone who can discern the laws pertaining to the Kāmadhātu (the world of desire, where beings are bound by desires), the Rūpadhātu (the world of form, where beings are free from coarse desires but still possess material forms), the Arūpadhātu (the formless world, where beings are completely free from material forms), and the Asaṃskṛta (the unconditioned, referring to Nirvana, which transcends all realms of existence)? Answer: One can discern. That is to say, if one recognizes impermanence, emptiness, and non-self; if one recognizes cause and arising; if there is such a case; if there is such a thing; if there is a discernment guided by reason, is there anyone who can discern the laws pertaining to the Rūpadhātu, the Arūpadhātu, and the Asaṃskṛta? Answer: One can discern. That is to say, if one recognizes impermanence, emptiness, and non-self; if one recognizes cause and arising; if there is such a case; if there is such a thing; if there is a discernment guided by reason, is there anyone who can discern the laws pertaining to the Kāmadhātu, the Rūpadhātu, the Arūpadhātu, and the Asaṃskṛta? Answer: One can discern. That is to say, if one recognizes impermanence, emptiness, and non-self; if one recognizes cause and arising; if there is such a case; if there is such a thing; if there is a discernment guided by reason, can unwholesome minds discern the laws pertaining to the Kāmadhātu? Answer: One can discern. That is to say, either denying cause, or denying action, or diminishing (virtue), or clinging to (something) as venerable, or clinging to (something) as superior, or clinging to (something) as supreme, or clinging to (something) as the first, or clinging to (something) as pure, or clinging to (something) as liberation, or clinging to (something) as deliverance; if there is confusion, doubt, or hesitation; if there is greed, hatred, arrogance, or ignorance; if there is a discernment not guided by reason, is there anyone who can discern the laws pertaining to the Rūpadhātu? Answer: One can discern. That is to say, either denying cause, or denying action, or diminishing (virtue), or clinging to (something) as venerable, or clinging to (something) as superior, or clinging to (something) as supreme, or clinging to (something) as the first, or clinging to (something) as pure, or clinging to (something) as liberation, or clinging to (something) as deliverance; if there is confusion, doubt, or hesitation; if there is lack of wisdom, darkness, or ignorance; if there is a discernment not guided by reason, is there anyone who can discern the laws pertaining to the Arūpadhātu? Answer: One can discern. That is to say, either denying cause, or denying action, or diminishing (virtue), or clinging to (something) as venerable, or clinging to (something) as superior, or clinging to (something) as supreme, or clinging to (something) as the first, or clinging to (something) as pure, or clinging to (something) as liberation, or clinging to (something) as deliverance; if there is confusion, doubt, or hesitation; if there is lack of wisdom, darkness, or ignorance; if there is a discernment not guided by reason, is there anyone who can discern the laws pertaining to the Asaṃskṛta? Answer: One can discern. That is to say, if diminishing... --------------------------------------------------------------------------------
Chinese
减灭、若损减道，若犹预了别若愚痴，若不如理所引了别。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，若不如理所引了别。如是了别，余不了别。诸欲界系有覆无记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，若不如理所引了别。如是了别，余不了别。诸欲界系无覆无记心有能了别欲界系法耶？曰：能了别。谓非如理所引非不如理所引了别。如是了别，余不了别。 说一切有部识身足论卷第六 大正藏第 26 册 No. 1539 阿毗达磨识身足论 阿毗达磨识身足论卷第七 提婆设摩阿罗汉造 三藏法师玄奘奉 诏译 所缘缘蕴第四之二 诸色界系善心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 现代汉语译本： 减灭（断灭），或者损减道（修行方法），或者犹豫不决的了别（理解），或者愚痴，或者不如理（不符合真理）所引导的了别。有没有能够了别**系无**系法（既不属于任何界系，也不属于无系之法）的心？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（正见），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，或者没有智慧，或者冥顽无知，或者愚痴，或者不如理所引导的了别。像这样的了别，才能算是了别，其余的不能算作了别。诸欲界系（属于欲界的）有覆无记心（被烦恼覆盖的，既非善也非恶的心）有没有能够了别欲界系法的心？回答：能够了别。也就是或者执着为我（自身），或者执着为我所（属于我的事物），或者执着为断灭，或者执着为常恒，或者不如理所引导的了别。像这样的了别，才能算是了别，其余的不能算作了别。诸欲界系无覆无记心（没有烦恼覆盖的，既非善也非恶的心）有没有能够了别欲界系法的心？回答：能够了别。也就是非如理所引导，也非不如理所引导的了别。像这样的了别，才能算是了别，其余的不能算作了别。 《说一切有部识身足论》卷第六 大正藏第26册 No. 1539 《阿毗达磨识身足论》 《阿毗达磨识身足论》卷第七 提婆设摩阿罗汉造 三藏法师玄奘 奉 诏译 所缘缘蕴第四之二 诸**系善心有没有能够了别**系法的心？回答：能够了别。也就是无论是粗糙的，无论是痛苦的，无论是障碍，无论是寂静的，无论是美妙的，无论是远离的，无论是像疾病，无论是像毒疮，无论是像箭矢，无论是恼害，无论是无常，无论是苦，无论是空，无论是无我，无论是对于因认为是因，认为是集（原因），认为是生（产生），认为是缘（条件），无论是有因，无论是有起（生起），无论是有是处（有道理），无论是有是事（有此事），无论是如理所引导的了别。有没有能够了别欲界系法的心？回答：能够了别。也就是无论是粗糙的，无论是痛苦的，无论是障碍，无论是像疾病，无论是像毒疮，无论是像箭矢，无论是恼害，无论是无常，无论是苦，无论是空，无论是无我，无论是对于