English
English version: Destruction, or diminishing the path (practice methods), or hesitant discernment (understanding), or ignorance, or discernment guided by what is not in accordance with reason (not in accordance with truth). Is there a mind that can discern **related to non-**related dharmas (neither belonging to any realm nor to non-related dharmas)? Answer: It can discern. That is, either denying cause and effect, or denying creation, or again diminishing (right view), or clinging to it as venerable, or clinging to it as superior, or clinging to it as supreme, or clinging to it as first, or clinging to it as pure, or clinging to it as liberation, or clinging to it as detachment, or confusion, or doubt, or hesitation, or lack of wisdom, or ignorance, or foolishness, or discernment guided by what is not in accordance with reason. Such discernment can be considered discernment; the rest cannot be considered discernment. Do the afflicted indeterminate minds (minds covered by afflictions, neither good nor evil) of the desire realm have the ability to discern dharmas related to the desire realm? Answer: They can discern. That is, either clinging to it as 'I' (self), or clinging to it as 'mine' (things belonging to me), or clinging to it as annihilation, or clinging to it as permanence, or discernment guided by what is not in accordance with reason. Such discernment can be considered discernment; the rest cannot be considered discernment. Do the non-afflicted indeterminate minds (minds not covered by afflictions, neither good nor evil) of the desire realm have the ability to discern dharmas related to the desire realm? Answer: They can discern. That is, discernment that is neither guided by reason nor not guided by reason. Such discernment can be considered discernment; the rest cannot be considered discernment. 《Abhidharma Vijñānakāya-pāda-śāstra》Volume 6 Taisho Tripitaka Volume 26 No. 1539 《Abhidharma Vijñānakāya-pāda-śāstra》 《Abhidharma Vijñānakāya-pāda-śāstra》Volume 7 Composed by Devaśarman Arhat Translated by Tripiṭaka Master Xuanzang under Imperial Order The Aggregate of Conditioned Objects, Fourth of Two Do the wholesome minds of the **realm have the ability to discern dharmas of the **realm? Answer: They can discern. That is, whether coarse, whether painful, whether obstructive, whether tranquil, whether wonderful, whether detached, whether like a disease, whether like a sore, whether like an arrow, whether harmful, whether impermanent, whether suffering, whether empty, whether selfless, whether considering cause as cause, considering aggregation (cause) as aggregation, considering arising as arising, considering condition (circumstance) as condition, whether there is a cause, whether there is arising, whether there is reason, whether there is such a thing, whether discernment is guided by reason. Is there a mind that can discern dharmas related to the desire realm? Answer: It can discern. That is, whether coarse, whether painful, whether obstructive, whether like a disease, whether like a sore, whether like an arrow, whether harmful, whether impermanent, whether suffering, whether empty, whether selfless, whether regarding --------------------------------------------------------------------------------
Chinese
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，若无常若苦若空若无我，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。谓若无常若苦若空若无我，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， 现代汉语译本 因为认为因，因为认为集（samudaya，苦之生起），因为认为生，因为认为缘，如果存在因，如果存在起，如果存在是处，如果存在是事，如果如理所引导的了别。有能够了别无系缚之法吗？回答说能够了别。也就是如果认为粗糙、如果认为痛苦、如果认为障碍，如果认为寂静、如果认为微妙、如果认为解脱，如果认为如病、如果认为如痈、如果认为如箭、如果认为恼害，如果认为无常、如果认为苦、如果认为空、如果认为无我，如果对于因认为因，因为认为集，因为认为生，因为认为缘，如果存在因，如果存在起，如果存在是处，如果存在是事，如果如理所引导的了别。有能够了别不系缚之法吗？回答说：能够了别。也就是如果对于灭（nirodha，止息）认为灭，认为寂静，认为微妙，认为解脱，如果对于道（marga，道路）认为道，认为如，认为行，认为出，如果认为无常，如果认为苦，如果认为空，如果认为无我，如果存在因，如果存在起，如果存在是处，如果存在是事，如果如理所引导的了别。有能够了别欲界系缚之法吗？回答说：能够了别。也就是如果认为粗糙，如果认为痛苦，如果认为障碍，如果认为如病，如果认为如痈，如果认为如箭，如果认为恼害，如果认为无常，如果认为苦，如果认为空，如果认为无我，如果对于因认为因，因为认为集，因为认为生，因为认为缘，如果存在因，如果存在起，如果存在是处，如果存在是事，如果如理所引导的了别。有能够了别欲界系缚而又无系缚之法吗？回答说：能够了别。也就是如果认为粗糙，如果认为痛苦，如果认为障碍，如果认为如病，如果认为如痈，如果认为如箭，如果认为恼害，如果认为无常，如果认为苦，如果认为空，如果认为无我，如果对于因认为因，因为认为集，因为认为生，因为认为缘，如果存在因，如果存在起，如果存在是处，如果存在是事，如果如理所引导的了别。有能够了别欲界系缚而不系缚之法吗？回答说：能够了别。也就是如果认为无常，如果认为苦，如果认为空，如果认为无我，如果存在因，如果存在起，如果存在是处，如果存在是事，如果如理所引导的了别。有能够了别非系缚又非无系缚之法吗？回答说：能够了别。也就是如果认为粗糙，如果认为痛苦，如果认为障碍，如果认为寂静，如果认为微妙，如果认为解脱，如果认为如病，如果认为如痈，如果认为如箭，如果认为恼害，如果认为无常，如果认为苦，如果认为空，如果认为无我
English
English version Because of considering 'cause' as cause, because of considering 'accumulation' (samudaya, the arising of suffering) as accumulation, because of considering 'birth' as birth, because of considering 'condition' as condition, if there is a cause, if there is an arising, if there is a place for it, if there is a matter for it, if there is a discernment guided by reason. Is there the ability to discern a law that is unbound? It is said that there is the ability to discern. That is, if one considers coarse, if one considers suffering, if one considers an obstacle, if one considers tranquility, if one considers subtlety, if one considers liberation, if one considers as a disease, if one considers as a sore, if one considers as an arrow, if one considers as harm, if one considers impermanence, if one considers suffering, if one considers emptiness, if one considers no-self, if regarding cause, one considers cause, because of considering accumulation, because of considering birth, because of considering condition, if there is a cause, if there is an arising, if there is a place for it, if there is a matter for it, if there is a discernment guided by reason. Is there the ability to discern a law that is not bound? It is said: There is the ability to discern. That is, if regarding cessation (nirodha, cessation), one considers cessation, considers tranquility, considers subtlety, considers liberation, if regarding the path (marga, the road), one considers the path, considers as, considers practice, considers exit, if one considers impermanence, if one considers suffering, if one considers emptiness, if one considers no-self, if there is a cause, if there is an arising, if there is a place for it, if there is a matter for it, if there is a discernment guided by reason. Is there the ability to discern a law bound by the desire realm? It is said: There is the ability to discern. That is, if one considers coarse, if one considers suffering, if one considers an obstacle, if one considers as a disease, if one considers as a sore, if one considers as an arrow, if one considers as harm, if one considers impermanence, if one considers suffering, if one considers emptiness, if one considers no-self, if regarding cause, one considers cause, because of considering accumulation, because of considering birth, because of considering condition, if there is a cause, if there is an arising, if there is a place for it, if there is a matter for it, if there is a discernment guided by reason. Is there the ability to discern a law that is bound by the desire realm and also unbound? It is said: There is the ability to discern. That is, if one considers coarse, if one considers suffering, if one considers an obstacle, if one considers as a disease, if one considers as a sore, if one considers as an arrow, if one considers as harm, if one considers impermanence, if one considers suffering, if one considers emptiness, if one considers no-self, if regarding cause, one considers cause, because of considering accumulation, because of considering birth, because of considering condition, if there is a cause, if there is an arising, if there is a place for it, if there is a matter for it, if there is a discernment guided by reason. Is there the ability to discern a law that is bound by the desire realm but not unbound? It is said: There is the ability to discern. That is, if one considers impermanence, if one considers suffering, if one considers emptiness, if one considers no-self, if there is a cause, if there is an arising, if there is a place for it, if there is a matter for it, if there is a discernment guided by reason. Is there the ability to discern a law that is neither bound nor unbound? It is said: There is the ability to discern. That is, if one considers coarse, if one considers suffering, if one considers an obstacle, if one considers tranquility, if one considers subtlety, if one considers liberation, if one considers as a disease, if one considers as a sore, if one considers as an arrow, if one considers as harm, if one considers impermanence, if one considers suffering, if one considers emptiness, if one considers no-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。有能了别色界系不系法耶？曰：能了别。谓若无常若苦若空若无我，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。谓若无常若苦若空若无我，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。谓若无常若苦若空若无我，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。谓若无常若苦若空若无我，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。谓若无常若苦若空若无我，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。谓若无常若苦若空若无我，若有因、若有起、若有是处、若有是事，若如理所引了别。 诸色界系有覆无记心有 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；如果存在因，如果存在起，如果存在是处，如果存在是事，如果如理所引的了别。能够了别系（bandhana，束缚）与非系法吗？回答：能够了别。也就是如果对于无常、对于苦、对于空、对于无我，如果存在因，如果存在起，如果存在是处，如果存在是事，如果如理所引的了别。能够了别无系与非系法吗？回答：能够了别。也就是如果对于无常、对于苦、对于空、对于无我，如果存在因，如果存在起，如果存在是处，如果存在是事，如果如理所引的了别。能够了别欲界系（kāmadhātu-bandhana，欲界束缚）、非系与无系法吗？回答：能够了别。也就是如果对于粗、对于苦、对于障，如果如病、如果如痈、如果如箭、如果恼害，如果对于无常、对于苦、对于空、对于无我，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；如果存在因，如果存在起，如果存在是处，如果存在是事，如果如理所引的了别。能够了别欲界系、非系与非系法吗？回答：能够了别。也就是如果对于无常、对于苦、对于空、对于无我，如果存在因，如果存在起，如果存在是处，如果存在是事，如果如理所引的了别。能够了别欲界系、无系与非系法吗？回答：能够了别。也就是如果对于无常、对于苦、对于空、对于无我，如果存在因，如果存在起，如果存在是处，如果存在是事，如果如理所引的了别。能够了别系、无系与非系法吗？回答：能够了别。也就是如果对于无常、对于苦、对于空、对于无我，如果存在因，如果存在起，如果存在是处，如果存在是事，如果如理所引的了别。能够了别欲界系、系、无系与非系法吗？回答：能够了别。也就是如果对于无常、对于苦、对于空、对于无我，如果存在因，如果存在起，如果存在是处，如果存在是事，如果如理所引的了别。 诸系有覆无记心有。