English
English version: If emptiness means no-self, if regarding cause as cause, regarding aggregation as aggregation, regarding arising as arising, regarding condition as condition; if there is cause, if there is arising, if there is a place for it, if there is a matter for it, if there is discernment arising from reasoned consideration. Is there the ability to discern bound dharmas (Bandhana-dharma, dharmas of bondage)? The answer is: there is the ability to discern. That is, regarding the coarse, the painful, the obstructive, discernment arising from reasoned consideration. Is there the ability to discern unbound dharmas (Abandhana-dharma, dharmas of non-bondage)? The answer is: there is the ability to discern. That is, regarding cessation as cessation, regarding tranquility as tranquility, regarding the sublime as the sublime, regarding detachment as detachment; regarding the path as the path, regarding suchness as suchness, regarding practice as practice, regarding deliverance as deliverance; if impermanent, if suffering, if emptiness, if no-self, if there is cause, if there is arising, if there is a place for it, if there is a matter for it, if there is discernment arising from reasoned consideration. Is there the ability to discern neither bound nor unbound dharmas? The answer is: there is the ability to discern. That is, if impermanent, if suffering, if emptiness, if no-self, if there is cause, if there is arising, if there is a place for it, if there is a matter for it, if there is discernment arising from reasoned consideration. Such discernment, other discernment is not. Do those unbinding obscured indeterminate minds (Savaranavyakrita-citta, obscured and neither good nor bad minds) have the ability to discern unbinding dharmas? The answer is: they have the ability to discern. That is, either clinging to a self (Atman, true self), or clinging to what belongs to self (Atmiya, what is owned by self), or clinging to annihilation (Uccheda, annihilationism), or clinging to permanence (Sasvata, eternalism), or denying cause (Hetu, cause), or denying action (Kriya, action), or further diminishing, or clinging to what is venerable, or clinging to what is superior, or clinging to what is supreme, or clinging to what is first, or clinging to what is pure, or clinging to liberation (Moksha, liberation), or clinging to deliverance, if it is delusion, if it is doubt, if it is hesitation, if it is greed, if it is pride, if it is ignorance, if it is discernment arising from unreasonable consideration. Is there the ability to discern unbound dharmas? The answer is: there is the ability to discern. That is, if diminishing cessation, if diminishing the path, if hesitant discernment, if ignorance, if discernment arising from unreasonable consideration. Such discernment, other discernment is not. Do those unbinding unobscured indeterminate minds (Anavaranavyakrita-citta, unobscured and neither good nor bad minds) have the ability to discern unbinding dharmas? The answer is: they have the ability to discern, that is, discernment arising neither from reasoned consideration nor from unreasonable consideration. Such discernment, other discernment is not. Do those learning minds (Saiksa-citta, minds in learning) have the ability to discern unbound dharmas? The answer is: they have the ability to discern. That is, regarding cessation as cessation, regarding tranquility as tranquility, regarding the sublime as the sublime, regarding detachment as detachment; regarding the path as the path, regarding suchness as suchness, regarding practice as practice, regarding deliverance as deliverance; --------------------------------------------------------------------------------
Chinese
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。如学心，无学心亦尔。 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。诸欲界系善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？乃至诸无学心若能了别不系法，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？ 诸欲界系善心若能了别欲界系法， 现代汉语译本 如果存在原因（因）、如果存在生起（起）、如果存在道理（是处）、如果存在事情（是事），如果存在如理作意所引发的了别。能够了别欲界系（Kāmadhātu）的法吗？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，如果存在原因、如果存在生起、如果存在道理、如果存在事情，如果存在如理作意所引发的了别。能够了别色界系（Rūpadhātu）的法吗？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，如果存在原因、如果存在生起、如果存在道理、如果存在事情，如果存在如理作意所引发的了别。能够了别无色界系（Arūpadhātu）的法吗？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，如果存在原因、如果存在生起、如果存在道理、如果存在事情，如果存在如理作意所引发的了别。能够了别色界系和无色界系的法吗？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，如果存在原因、如果存在生起、如果存在道理、如果存在事情，如果存在如理作意所引发的了别。像这样了别，其余则不能了别。像学心（Śaikṣa-citta）一样，无学心（Aśaikṣa-citta）也是如此。 有十二种心，即欲界系善心、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。诸欲界系善心如果能够了别欲界系的法，这其中有几种随眠（Anuśaya）是随之增长的？如果能够了别其余诸法，这其中有几种随眠是随之增长的？乃至诸无学心如果能够了别不系法（Asaṃskṛta-dharma），这其中有几种随眠是随之增长的？如果能够了别其余诸法，这其中有几种随眠是随之增长的？ 诸欲界系善心如果能够了别欲界系的法，
English
English version If there is a cause (Hetu), if there is an arising (Samudaya), if there is a reason (Avasthāna), if there is a matter (Vastu), if there is a discernment arising from reasoned attention. Is it possible to discern the dharmas associated with the Desire Realm (Kāmadhātu)? Yes, it is possible to discern. That is, if one considers it impermanent, suffering, empty, selfless; if one considers cause as cause, origin, arising, condition; if there is a cause, if there is an arising, if there is a reason, if there is a matter, if there is a discernment arising from reasoned attention. Is it possible to discern the dharmas associated with the Form Realm (Rūpadhātu)? Yes, it is possible to discern. That is, if one considers it impermanent, suffering, empty, selfless; if one considers cause as cause, origin, arising, condition; if there is a cause, if there is an arising, if there is a reason, if there is a matter, if there is a discernment arising from reasoned attention. Is it possible to discern the dharmas associated with the Formless Realm (Arūpadhātu)? Yes, it is possible to discern. That is, if one considers it impermanent, suffering, empty, selfless; if one considers cause as cause, origin, arising, condition; if there is a cause, if there is an arising, if there is a reason, if there is a matter, if there is a discernment arising from reasoned attention. Is it possible to discern the dharmas associated with the Form Realm and the Formless Realm? Yes, it is possible to discern. That is, if one considers it impermanent, suffering, empty, selfless; if one considers cause as cause, origin, arising, condition; if there is a cause, if there is an arising, if there is a reason, if there is a matter, if there is a discernment arising from reasoned attention. Such is the discernment, other discernments are not possible. Just like the learning mind (Śaikṣa-citta), so too is the non-learning mind (Aśaikṣa-citta). There are twelve types of minds, namely: wholesome mind associated with the Desire Realm, unwholesome mind, obscured indeterminate mind, unobscured indeterminate mind; wholesome mind associated with the Form Realm, obscured indeterminate mind, unobscured indeterminate mind; wholesome mind associated with the Formless Realm, obscured indeterminate mind, unobscured indeterminate mind; learning mind, non-learning mind. If the wholesome mind associated with the Desire Realm is able to discern the dharmas associated with the Desire Realm, how many latent tendencies (Anuśaya) increase along with it? If it is able to discern the remaining dharmas, how many latent tendencies increase along with it? And so on, if the non-learning mind is able to discern the unconditioned dharma (Asaṃskṛta-dharma), how many latent tendencies increase along with it? If it is able to discern the remaining dharmas, how many latent tendencies increase along with it? If the wholesome mind associated with the Desire Realm is able to discern the dharmas associated with the Desire Realm, --------------------------------------------------------------------------------
Chinese
此中有欲缠遍行随眠及修所断随眠是所随增。若能了别所余诸法，此中亦有欲缠遍行随眠及修所断随眠是所随增。诸不善心若能了别欲界系法，此中有欲缠有漏缘随眠是所随增。若能了别色界系法，此中有欲缠二部随眠是所随增。若能了别无色界系法，此中有欲缠二部随眠是所随增。若能了别不系法，此中有欲缠二部随眠及遍行随眠是所随增。若能了别色界系无色界系法，此中有欲缠二部随眠是所随增。诸欲界系有覆无记心唯能了别欲界系法，此中有欲缠见苦所断一切随眠及见集所断遍行随眠是所随增。诸欲界系无覆无记心唯能了别欲界系法，此中有欲缠遍行随眠及修所断随眠是所随增。诸色界系善心若能了别色界系法，此中有色缠遍行随眠及修所断随眠是所随增。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。诸色界系有覆无记心若能了别色界系法，此中有色缠有漏缘随眠是所随增。若能了别无色界系法，此中有色缠二部随眠是所随增。若能了别不系法，此中有色缠二部随眠及遍行随眠是所随增。若能了别色界系无色界系法，此中有色缠二部随眠是所随增。诸色界系无覆无记心若能了别色界系法，此中有色缠遍行随眠及修所断随眠是所随增。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。诸无色界系善心若能了别无色界系法，此中有无色缠遍行随眠及修所断随眠是所随增。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。诸无色界系有覆无记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。若能了别不系法，此中有无色缠二部随眠及遍行随眠是所随增。诸无色界系无覆无记心唯能了别无色界系法，此中有无色缠遍行随眠及修所断随眠是所随增。诸学心若能了别不系法，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。如学心，无学心亦尔。 有十种心，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。诸欲界系善心，若体未断，所缘未断耶？设所缘未断，体未断耶？乃至诸无色界系无覆无记心，若体未断，所缘未断耶？设所缘未断，体未断耶？ 诸欲界善心，若体未断，所缘未断耶？或体未断所缘未断，或体未断所缘已断，或体未断所缘已断及所缘未断，或体未断不可分别此心所缘已断未断。其体未断所缘未断者，谓诸具缚补特伽罗，诸欲界系善心，缘欲界系、缘色界系、缘无色界系、缘欲界系色界系、缘欲界系无色界系、缘色界系无色界系 现代汉语译本： 随之增长。如果无系（Anissita，指非欲界、色界、无色界所系缚的）的善心能够辨别无系法，那么在这种情况下，无色界的遍行随眠（Parayanusaya，指烦恼的潜在倾向）以及修所断随眠（Bhavana-pahatabba，指通过修行才能断除的烦恼）是随之增长的。如果能够辨别其余诸法，那么在这种情况下，无色界的遍行随眠以及修所断随眠是随之增长的。如果无系的、有覆无记心（Savaranavyakrta，指有烦恼覆盖但非善非恶的心）能够辨别无系法，那么在这种情况下，无色界的有漏缘随眠（Sāsrava-paticcasamuppanna-anusaya，指由有漏法为缘所生的烦恼潜在倾向）是随之增长的。如果能够辨别不系法（Asamskrta-dharma，指未被造作的法，如涅槃），那么在这种情况下，无色界的二部随眠（Dvidha-anusaya，指两种不同的烦恼潜在倾向）以及遍行随眠是随之增长的。如果无系的、无覆无记心（Avaranavyakrta，指没有烦恼覆盖且非善非恶的心）只能辨别无系法，那么在这种情况下，无色界的遍行随眠以及修所断随眠是随之增长的。如果学心（Saiksa-citta，指正在学习修行者的心）能够辨别不系法，那么在这种情况下，没有任何随眠是随之增长的。如果能够辨别其余诸法，那么在这种情况下，也没有任何随眠是随之增长的。如同学心一样，无学心（Asaiksa-citta，指已经完成学习修行者的心）也是如此。 有十种心，即欲界系善心、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。诸欲界系善心，如果是体未断（Kaya-aprahina，指身体的烦恼未断），所缘未断（Alambana-aprahina，指所缘境的烦恼未断）吗？假设所缘未断，体未断吗？乃至诸无色界系无覆无记心，如果是体未断，所缘未断吗？假设所缘未断，体未断吗？ 诸欲界善心，如果是体未断，所缘未断吗？或者体未断所缘未断，或者体未断所缘已断，或者体未断所缘已断及所缘未断，或者体未断不可分别此心所缘已断未断。其体未断所缘未断者，是指那些具有束缚的补特伽罗（Pudgala，指个体），他们的欲界系善心，缘欲界系、缘色界系（Rupa-dhatu，指色界）、缘无色界系（Arupa-dhatu，指无色界）、缘欲界系色界系、缘欲界系无色界系、缘色界系无色界系。