English
English version Question: Can the discernment arising from proper reasoning (如理所引了别, Rulisuoyin liaobie), and the discernment arising from neither proper nor improper reasoning (非如理所引非不如理所引了别, Feirulisuoyin feiburulisuoyin liaobie), also discern the four types of dharmas to be abandoned in its own realm? Answer: It can discern. Whether it is coarse, painful, obstructive, like a disease, like a sore, like an arrow, like harm, whether it is impermanent, painful, empty, selfless, whether it mistakenly regards the cause as cause, mistakenly regards the aggregation as aggregation, mistakenly regards the arising as arising, mistakenly regards the condition as condition, whether it has a cause, whether it has an arising, whether there is a place for it, whether there is a matter for it, whether it is the discernment arising from proper reasoning, or the discernment arising from neither proper nor improper reasoning, it can discern. Question: Can the discernment arising from proper reasoning, and the discernment arising from neither proper nor improper reasoning, also discern the four types of dharmas to be abandoned that are bound (系, Xi) and unbound (无系, Wuxi)? Answer: It can discern. Whether it is coarse, painful, obstructive, like a disease, like a sore, like an arrow, like harm, whether it is impermanent, painful, empty, selfless, whether it mistakenly regards the cause as cause, mistakenly regards the aggregation as aggregation, mistakenly regards the arising as arising, mistakenly regards the condition as condition, whether it has a cause, whether it has an arising, whether there is a place for it, whether there is a matter for it, whether it is the discernment arising from proper reasoning, it can discern. Question: Can the discernment arising from proper reasoning also discern the dharmas to be abandoned through cultivation that are bound and unbound? Answer: It can discern. Whether it is coarse, painful, obstructive, or peaceful, wonderful, detached, like a disease, like a sore, like an arrow, like harm, whether it is impermanent, painful, empty, selfless, whether it mistakenly regards the cause as cause, mistakenly regards the aggregation as aggregation, mistakenly regards the arising as arising, mistakenly regards the condition as condition, whether it has a cause, whether it has an arising, whether there is a place for it, whether there is a matter for it, whether it is the discernment arising from proper reasoning, it can discern. Question: Can the discernment arising from proper reasoning also discern the unbound dharmas? Answer: It can discern. Whether it mistakenly regards cessation as cessation, mistakenly regards stillness as stillness, mistakenly regards wonder as wonder, mistakenly regards detachment as detachment, whether it mistakenly regards the path as path, mistakenly regards suchness as suchness, mistakenly regards practice as practice, mistakenly regards liberation as liberation, whether it is impermanent, empty, selfless, whether it has a cause, whether it has an arising, whether there is a place for it, whether there is a matter for it, whether it is the discernment arising from proper reasoning, it can discern. Question: Can the mind bound by what is to be abandoned through seeing suffering (见苦所断, Jianku suoduan) discern the dharmas bound by what is to be abandoned through seeing suffering? Answer: It can discern. Whether it clings to self (我, Atman), or clings to what belongs to self (我所, Atmaniya), or clings to annihilation (断, uccheda), or clings to permanence (常, nitya), or denies suffering (苦, Dukkha), or clings to what is venerable, or clings to what is superior, or clings to what is supreme, or clings to what is first, or clings to what is pure, or clings to what is liberation, or clings to what is deliverance, whether it is delusion (惑, Moha), doubt (疑, Vicikiccha), hesitation (犹豫, Vimati), or greed (贪, Lobha), arrogance (慢, Mana), ignorance (痴, Moha), whether it is improper reasoning. --------------------------------------------------------------------------------
Chinese
引了别。亦能了别自地四种所断法耶？曰：能了别。谓或执为我、或执我所、或执为断、或执为常、或拨无苦、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。亦能了别无色界系五种所断法耶？曰：能了别。谓或拨无苦、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。诸色界系见集所断心，能了别色界系见集所断法耶？曰：能了别。谓或拨无因、或执为尊、或执为胜、或执为上、或执第一，若惑若疑若犹豫、若贪若慢若痴，若不如理所引了别。亦能了别自地四种、无色界系五种所断法耶？曰能了别。谓或拨无因、或执为尊、或执为胜、或执为上、或执第一，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。诸色界系见灭所断心，能了别色界系见灭所断法耶？曰：能了别。谓或执为尊、或执为胜、或执为上、或执第一，若贪若慢若痴，若不如理所引了别。亦能了别不系法耶？曰：能了别。谓或拨无灭，若犹豫了别若愚痴，若不如理所引了别。如是了别，余不了别。诸色界系见道所断 心，能了别色界系见道所断法耶？曰？能了别。谓或执为尊、或执为胜、或执为上、或执第一、或执清净、或执解脱、或执出离，若贪若慢若痴，若不如理所引了别。亦能了别不系法耶？曰：能了别。谓或拨无道，若犹豫了别若愚痴，若不如理所引了别。如是了别，余不了别。诸色界系修所断心，能了别色界系修所断法耶？曰：能了别。谓若贪若慢若痴、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、若不如理所引了别、若非如理所引非不如理所引了别。亦能了别欲界系五种、自地四种所断法耶？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。亦能了别无色界系四种所断法耶？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。亦能了别无色界系修所断法耶？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 现代汉语译本： 心，能够了别系缚于见道所应断除的法吗？回答：能够了别。也就是对于某些事物执着认为是尊贵的、殊胜的、至上的、第一的、清净的、解脱的、出离的，由此产生贪婪、傲慢或愚痴，或者由于不如理作意所引起的了别。心也能了别不被系缚的法吗？回答：能够了别。也就是或者否定道，或者犹豫不决，或者愚痴，或者由于不如理作意所引起的了别。这样的了别，其他的则不能了别。 那些系缚于修道所应断除的心，能够了别系缚于修道所应断除的法吗？回答：能够了别。也就是对于某些事物产生贪婪、傲慢或愚痴，或者认为它们是粗糙的、痛苦的、障碍，或者认为它们是寂静的、美妙的、远离的，或者认为它们像疾病、像毒疮、像箭矢、像恼害，或者认为它们是无常的、痛苦的、空性的、无我的，或者对于因认为是因、认为是集、认为是生、认为是缘，或者认为有因、或者认为有起、或者认为有这样的处所、或者认为有这样的事情，或者由于如理作意所引起的了别、或者由于不如理作意所引起的了别、或者由于非如理作意也非不如理作意所引起的了别。心也能了别欲界所系缚的五种、自地四种所应断除的法吗？回答：能够了别。也就是认为它们是粗糙的、痛苦的、障碍，或者认为它们像疾病、像毒疮、像箭矢、像恼害，或者认为它们是无常的、痛苦的、空性的、无我的，或者对于因认为是因、认为是集、认为是生、认为是缘，或者认为有因、或者认为有起、或者认为有这样的处所、或者认为有这样的事情，或者由于如理作意所引起的了别。心也能了别无系缚的四种所应断除的法吗？回答：能够了别。也就是认为它们是粗糙的、痛苦的、障碍，或者认为它们像疾病、像毒疮、像箭矢、像恼害，或者认为它们是无常的、痛苦的、空性的、无我的，或者对于因认为是因、认为是集、认为是生、认为是缘，或者认为有因、或者认为有起、或者认为有这样的处所、或者认为有这样的事情，或者由于如理作意所引起的了别。心也能了别无系缚的修道所应断除的法吗？回答：能够了别。也就是认为它们是粗糙的、痛苦的、障碍，或者认为它们是寂静的、美妙的、远离的，或者认为它们像疾病、像毒疮、像箭矢、像恼害，或者认为它们是无常的、痛苦的、空性的、无我的。
English
English version: Can the mind discern the dharmas that are severed by the path of seeing (Darśanamārga)? Answer: It can discern. That is, it clings to something as venerable, or as superior, or as supreme, or as the first, or as pure, or as liberation, or as deliverance, thus generating greed, arrogance, or ignorance, or discernment arising from irrational attention. Can the mind also discern unconditioned dharmas? Answer: It can discern. That is, it either denies the path, or is hesitant, or is ignorant, or discernment arising from irrational attention. Such discernment, other discernments cannot. Can the minds that are bound by what is to be severed by cultivation (Bhāvanāmārga) discern the dharmas that are bound by what is to be severed by cultivation? Answer: It can discern. That is, it generates greed, arrogance, or ignorance, or considers them coarse, painful, or obstructive, or considers them tranquil, wonderful, or detached, or considers them like a disease, like a sore, like an arrow, like harm, or considers them impermanent, painful, empty, or selfless, or regarding a cause, considers it a cause, considers it an accumulation, considers it an arising, considers it a condition, or considers there is a cause, or considers there is an arising, or considers there is such a place, or considers there is such a thing, or discernment arising from rational attention, or discernment arising from irrational attention, or discernment arising from neither rational nor irrational attention. Can the mind also discern the five types bound to the desire realm (Kāmadhātu), and the four types to be severed in its own realm? Answer: It can discern. That is, it considers them coarse, painful, or obstructive, or considers them like a disease, like a sore, like an arrow, like harm, or considers them impermanent, painful, empty, or selfless, or regarding a cause, considers it a cause, considers it an accumulation, considers it an arising, considers it a condition, or considers there is a cause, or considers there is an arising, or considers there is such a place, or considers there is such a thing, or discernment arising from rational attention. Can the mind also discern the four types of unconditioned dharmas to be severed? Answer: It can discern. That is, it considers them coarse, painful, or obstructive, or considers them like a disease, like a sore, like an arrow, like harm, or considers them impermanent, painful, empty, or selfless, or regarding a cause, considers it a cause, considers it an accumulation, considers it an arising, considers it a condition, or considers there is a cause, or considers there is an arising, or considers there is such a place, or considers there is such a thing, or discernment arising from rational attention. Can the mind also discern the unconditioned dharmas to be severed by cultivation? Answer: It can discern. That is, it considers them coarse, painful, or obstructive, or considers them tranquil, wonderful, or detached, or considers them like a disease, like a sore, like an arrow, like harm, or considers them impermanent, painful, empty, or selfless. --------------------------------------------------------------------------------
Chinese
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。亦能了别不系法耶？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。诸无色界系见苦所断心，能了别无色界系见苦所断法耶？曰：能了别。谓或执为我、或执我所、或执为断、或执为常、或拨无苦、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。亦能了别自地四种所断法耶？曰：能了别。谓或执为我、或执我所、或执为断、或执为常、或拨无苦、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，若不如理所引了别。如是了别，余不了别。诸无色界系见集所断心，能了别无色界系见集所断法耶？曰：能了别。谓或拨无因、或执为尊、或执为胜、或执为上、或执第一，若惑若疑若犹豫、若贪若慢若痴，若不如理所引了别。亦能了别自地四种所断法耶？曰：能了别。谓或拨无因、或执为尊、或执为胜、或执为上、或执第一，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 现代汉语译本： 问：如果对于因（hetu）认为是因，对于因集（hetusamudaya）认为是因集，对于生（pabhava）认为是生，对于缘（paccaya）认为是缘，如果认为有因、有起、有是处、有是事，如果如理所引的了别，也能了别不系缚的法吗？ 答：能了别。如果对于灭（nirodha）认为是灭，认为是静（santa）、妙（panita）、离（nissarana），如果对于道（magga）认为是道，认为是如（tatha）、行（patipada）、出（niyana），如果认为无常（anicca）、空（sunnata）、无我（anatta），如果认为有因、有起、有是处、有是事，如果如理所引的了别。 问：诸无系缚见苦所断的心，能了别无系缚见苦所断的法吗？ 答：能了别。如果或者执著为我（atta），或者执著为我所（attaniya），或者执著为断（uccheda），或者执著为常（sassata），或者否定没有苦（dukkha），或者执著为尊（agga），或者执著为胜（settha），或者执著为上（vara），或者执著第一（parama），或者执著清净（visuddha），或者执著解脱（mutti），或者执著出离（nissarana），如果是迷惑（moha）、怀疑（vicikiccha）、犹豫（vicara），如果是贪（lobha）、慢（mana）、痴（dosa），如果不如理所引的了别。 问：也能了别自地四种所断的法吗？ 答：能了别。如果或者执著为我，或者执著为我所，或者执著为断，或者执著为常，或者否定没有苦，或者执著为尊，或者执著为胜，或者执著为上，或者执著第一，或者执著清净，或者执著解脱，或者执著出离，如果是迷惑、怀疑、犹豫，如果不如理所引的了别。这样的了别，其余不能了别。 问：诸无系缚见集所断的心，能了别无系缚见集所断的法吗？ 答：能了别。如果或者否定没有因（hetu），或者执著为尊，或者执著为胜，或者执著为上，或者执著第一，如果是迷惑、怀疑、犹豫、贪、慢、痴，如果不如理所引的了别。 问：也能了别自地四种所断的法吗？ 答：能了别。如果或者否定没有因，或者执著为尊，或者执著为胜，或者执著为上，或者执著第一，如果是迷惑、怀疑、犹豫，如果是无智（anana）、冥暗（andhakara）、愚痴（bāla），如果不如理所引的了别。这样的了别，其余不能了别。