English
English version: If, regarding a cause, one considers it a cause; regarding an origin (samudaya, the arising of suffering), one considers it an origin; regarding a birth, one considers it a birth; regarding a condition, one considers it a condition; if there is a cause, if there is an arising, if there is a suitable place, if there is a suitable event, if there is a discernment led by reason. Is it possible to discern bound (bandhana, fettered) and unbound dharmas? Answer: It is possible to discern. That is, if regarding impermanence, regarding suffering, regarding emptiness, regarding no-self, if there is a cause, if there is an arising, if there is a suitable place, if there is a suitable event, if there is a discernment led by reason. Is it possible to discern unbound and non-bound dharmas? Answer: It is possible to discern. That is, if regarding impermanence, regarding suffering, regarding emptiness, regarding no-self, if there is a cause, if there is an arising, if there is a suitable place, if there is a suitable event, if there is a discernment led by reason. Is it possible to discern dharmas bound by the desire realm (kāmadhātu-bandhana), non-bound, and unbound? Answer: It is possible to discern. That is, if regarding coarseness, regarding suffering, regarding obstruction, if like a disease, if like a boil, if like an arrow, if harmful, if regarding impermanence, regarding suffering, regarding emptiness, regarding no-self, if regarding a cause, one considers it a cause; regarding an origin, one considers it an origin; regarding a birth, one considers it a birth; regarding a condition, one considers it a condition; if there is a cause, if there is an arising, if there is a suitable place, if there is a suitable event, if there is a discernment led by reason. Is it possible to discern dharmas bound by the desire realm, non-bound, and non-bound? Answer: It is possible to discern. That is, if regarding impermanence, regarding suffering, regarding emptiness, regarding no-self, if there is a cause, if there is an arising, if there is a suitable place, if there is a suitable event, if there is a discernment led by reason. Is it possible to discern dharmas bound by the desire realm, unbound, and non-bound? Answer: It is possible to discern. That is, if regarding impermanence, regarding suffering, regarding emptiness, regarding no-self, if there is a cause, if there is an arising, if there is a suitable place, if there is a suitable event, if there is a discernment led by reason. Is it possible to discern bound, unbound, and non-bound dharmas? Answer: It is possible to discern. That is, if regarding impermanence, regarding suffering, regarding emptiness, regarding no-self, if there is a cause, if there is an arising, if there is a suitable place, if there is a suitable event, if there is a discernment led by reason. Is it possible to discern dharmas bound by the desire realm, bound, unbound, and non-bound? Answer: It is possible to discern. That is, if regarding impermanence, regarding suffering, regarding emptiness, regarding no-self, if there is a cause, if there is an arising, if there is a suitable place, if there is a suitable event, if there is a discernment led by reason. There are defiled and indeterminate minds that are bound. --------------------------------------------------------------------------------
Chinese
能了别色界系法耶？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、若无智若冥闇若愚痴，若不如理所引了别。有能了别不系法耶？曰：能了别。谓若损减灭、若损减道，若犹豫了别若愚痴，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、若无智若冥闇若愚痴，若不如理所引了别。如是了别，余不了别。诸色界系无覆无记心有能了别色界系法耶？曰：能了别，谓非如理所引非不如理所引了别。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。 诸无色界系善心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 现代汉语译本 能辨别与烦恼相关的法吗？答：能辨别。即辨别有人执着于‘我’（ātman，灵魂），或执着于‘我所’（ātmanīya，属于我的事物），或执着于断灭论，或执着于常见论，或否定因果，或否定造作，或又损减，或执着为尊贵的，或执着为殊胜的，或执着为至上的，或执着为第一的，或执着为清净的，或执着为解脱的，或执着为出离的，这些都是由于迷惑、怀疑、犹豫、贪婪、傲慢、愚痴，以及不如理作意所引起的辨别。 能辨别没有烦恼相关的法吗？答：能辨别。即辨别有人否定因果，或否定造作，或又损减，或执着为尊贵的，或执着为殊胜的，或执着为至上的，或执着为第一的，或执着为清净的，或执着为解脱的，或执着为出离的，这些都是由于迷惑、怀疑、犹豫、无智、黑暗、愚痴，以及不如理作意所引起的辨别。 能辨别既非与烦恼相关也非无烦恼相关的法吗？答：能辨别。即辨别损减灭，或损减道，或犹豫的辨别，或愚痴，以及不如理作意所引起的辨别。 能辨别既与烦恼相关又非与烦恼相关的法吗？答：能辨别。即辨别有人否定因果，或否定造作，或又损减，或执着为尊贵的，或执着为殊胜的，或执着为至上的，或执着为第一的，或执着为清净的，或执着为解脱的，或执着为出离的，这些都是由于迷惑、怀疑、犹豫、无智、黑暗、愚痴，以及不如理作意所引起的辨别。这样的辨别是可以的，其他的辨别则不然。 与烦恼相关的、无覆无记的心，能辨别与烦恼相关的法吗？答：能辨别，即辨别非如理作意所引起的，也非不如理作意所引起的辨别。 能辨别欲界相关的法吗？答：能辨别，即辨别非如理作意所引起的，也非不如理作意所引起的辨别。这样的辨别是可以的，其他的辨别则不然。 没有烦恼相关的善心，能辨别没有烦恼相关的法吗？答：能辨别。即辨别粗糙的、痛苦的、障碍的，或寂静的、美妙的、远离的，或如疾病、或如毒疮、或如箭矢、或恼害，或无常的、或痛苦的、或空的、或非我的。
English
English version Can one discern the dharmas that are associated with afflictions (kleśa)? Answer: One can discern. That is, discerning someone who clings to 'self' (ātman), or clings to 'what belongs to self' (ātmanīya), or clings to annihilationism, or clings to eternalism, or denies causality, or denies action, or again diminishes, or clings to as venerable, or clings to as superior, or clings to as supreme, or clings to as first, or clings to as pure, or clings to as liberation, or clings to as detachment, these are all due to delusion, doubt, hesitation, greed, arrogance, ignorance, and discernment arising from irrational attention. Can one discern the dharmas that are not associated with afflictions? Answer: One can discern. That is, discerning someone who denies causality, or denies action, or again diminishes, or clings to as venerable, or clings to as superior, or clings to as supreme, or clings to as first, or clings to as pure, or clings to as liberation, or clings to as detachment, these are all due to delusion, doubt, hesitation, lack of wisdom, darkness, ignorance, and discernment arising from irrational attention. Can one discern the dharmas that are neither associated with afflictions nor not associated with afflictions? Answer: One can discern. That is, discerning diminishing extinction, or diminishing the path, or hesitant discernment, or ignorance, and discernment arising from irrational attention. Can one discern the dharmas that are both associated with afflictions and not associated with afflictions? Answer: One can discern. That is, discerning someone who denies causality, or denies action, or again diminishes, or clings to as venerable, or clings to as superior, or clings to as supreme, or clings to as first, or clings to as pure, or clings to as liberation, or clings to as detachment, these are all due to delusion, doubt, hesitation, lack of wisdom, darkness, ignorance, and discernment arising from irrational attention. Such discernment is possible; other discernment is not. Can afflicted, obscured, and indeterminate minds discern afflicted dharmas? Answer: One can discern, that is, discerning discernment arising from neither rational nor irrational attention. Can one discern dharmas associated with the desire realm? Answer: One can discern, that is, discerning discernment arising from neither rational nor irrational attention. Such discernment is possible; other discernment is not. Can unafflicted wholesome minds discern unafflicted dharmas? Answer: One can discern. That is, discerning what is coarse, painful, obstructive, or peaceful, exquisite, detached, or like a disease, like a sore, like an arrow, or harmful, or impermanent, or suffering, or empty, or selfless. --------------------------------------------------------------------------------
Chinese
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。如是了别，余不了别。 诸无色界系有覆无记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，若不如理所引了别。有能了别不系法耶？曰：能了别。谓若损减灭、若损减道、若犹豫了别若愚痴，若不如理所引了别。如是了别，余不了别。 诸无色界系无覆无记心有能了别无色界系法耶？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。 诸学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， 现代汉语译本： 如果空性意味着无我，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，如果如理所引生的了别（Vijnana，认知）。那么，是否有能力了别系缚法（Bandhana-dharma，束缚之法）呢？回答是：有能力了别。也就是对于粗糙的、痛苦的、障碍的，如理所引生的了别。是否有能力了别不系缚法（Abandhana-dharma，非束缚之法）呢？回答是：有能力了别。也就是对于灭，认为是灭；对于静，认为是静；对于妙，认为是妙；对于离，认为是离；对于道，认为是道；对于如，认为是如；对于行，认为是行；对于出，认为是出；如果无常，如果痛苦，如果空性，如果无我，如果存在因，如果存在起，如果存在是处，如果存在是事，如果如理所引生的了别。是否有能力了别非系缚非不系缚法呢？回答是：有能力了别。也就是如果无常，如果痛苦，如果空性，如果无我，如果存在因，如果存在起，如果存在是处，如果存在是事，如果如理所引生的了别。像这样的了别，其他的了别则不然。 那些非系缚的有覆无记心（Savaranavyakrita-citta，有覆障的、非善非恶的心）是否有能力了别非系缚法呢？回答是：有能力了别。也就是或者执着为我（Atman，真我），或者执着为我所（Atmiya，我所拥有的），或者执着为断灭（Uccheda，断灭论），或者执着为常恒（Sasvata，常见论），或者否定因果（Hetu，原因），或者否定造作（Kriya，行为），或者进一步损减，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（Moksha，解脱），或者执着为出离，如果是迷惑，如果是怀疑，如果是犹豫，如果是贪婪，如果是傲慢，如果是愚痴，如果不如理所引生的了别。是否有能力了别不系缚法呢？回答是：有能力了别。也就是如果损减灭，如果损减道，如果犹豫了别，如果愚痴，如果不如理所引生的了别。像这样的了别，其他的了别则不然。 那些非系缚的无覆无记心（Anavaranavyakrita-citta，无覆障的、非善非恶的心）是否有能力了别非系缚法呢？回答是：有能力了别，也就是非如理所引生，也非不如理所引生的了别。像这样的了别，其他的了别则不然。 那些学心（Saiksa-citta，正在学习的心）是否有能力了别不系缚法呢？回答是：有能力了别。也就是对于灭，认为是灭；对于静，认为是静；对于妙，认为是妙；对于离，认为是离；对于道，认为是道；对于如，认为是如；对于行，认为是行；对于出，认为是出；