English
English version: Question: If, with regard to cause (hetu), one considers it as cause; with regard to the arising of causes (hetusamudaya), one considers it as the arising of causes; with regard to birth (pabhava), one considers it as birth; with regard to condition (paccaya), one considers it as 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 right reasoning, can one also discern the unconditioned (asamskrta) dharma? Answer: One can discern. If, with regard to cessation (nirodha), one considers it as cessation, considers it as tranquil (santa), excellent (panita), liberation (nissarana); if, with regard to the path (magga), one considers it as the path, considers it as such (tatha), practice (patipada), leading out (niyana); if one considers impermanence (anicca), emptiness (sunnata), non-self (anatta); 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 right reasoning. Question: Can the mind that is unattached and severed by seeing suffering (dukkha), discern the dharma that is unattached and severed by seeing suffering? Answer: One can discern. If one either clings to 'I' (atta), or clings to 'mine' (attaniya), or clings to annihilation (uccheda), or clings to permanence (sassata), or denies suffering (dukkha), or clings to the supreme (agga), or clings to the best (settha), or clings to the highest (vara), or clings to the first (parama), or clings to purity (visuddha), or clings to liberation (mutti), or clings to deliverance (nissarana), if it is delusion (moha), doubt (vicikiccha), hesitation (vicara), if it is greed (lobha), pride (mana), delusion (dosa), if it is a discernment led by wrong reasoning. Question: Can one also discern the four types of dharma to be severed in one's own realm? Answer: One can discern. If one either clings to 'I', or clings to 'mine', or clings to annihilation, or clings to permanence, or denies suffering, or clings to the supreme, or clings to the best, or clings to the highest, or clings to the first, or clings to purity, or clings to liberation, or clings to deliverance, if it is delusion, doubt, hesitation, if it is a discernment led by wrong reasoning. Such discernment, other discernment is not possible. Question: Can the mind that is unattached and severed by seeing the arising (samudaya), discern the dharma that is unattached and severed by seeing the arising? Answer: One can discern. If one either denies cause (hetu), or clings to the supreme, or clings to the best, or clings to the highest, or clings to the first, if it is delusion, doubt, hesitation, greed, pride, delusion, if it is a discernment led by wrong reasoning. Question: Can one also discern the four types of dharma to be severed in one's own realm? Answer: One can discern. If one either denies cause, or clings to the supreme, or clings to the best, or clings to the highest, or clings to the first, if it is delusion, doubt, hesitation, if it is ignorance (anana), darkness (andhakara), foolishness (bāla), if it is a discernment led by wrong reasoning. Such discernment, other discernment is not possible. --------------------------------------------------------------------------------
Chinese
。诸无色界系见灭所断心，能了别无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。诸无色界系见道所断心，能了别无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。诸无色界系修所断心，能了别无色界系修所断法耶？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、若非如理所引非不如理所引了别。亦能了别色界系五种 现代汉语译本： 问：那些非属于**系（saṃyojana，烦恼的束缚）且由见灭所断的心，能够了别非属于**系且由见灭所断的法吗？ 答：能够了别。即指或者执着为尊贵的、或者执着为殊胜的、或者执着为至上的、或者执着为第一的，无论是贪、是慢、是痴，还是不如理作意所引发的了别。 问：也能了别不属于**系的法吗？ 答：能够了别。即指或者否定灭谛，无论是犹豫的了别还是愚痴，还是不如理作意所引发的了别。这样的了别可以，其他的了别则不可以。 问：那些非属于**系且由见道所断的心，能够了别非属于**系且由见道所断的法吗？ 答：能够了别。即指或者执着为尊贵的、或者执着为殊胜的、或者执着为至上的、或者执着为第一的、或者执着为清净的、或者执着为解脱的、或者执着为出离的，无论是贪、是慢、是痴，还是不如理作意所引发的了别。 问：也能了别不属于**系的法吗？ 答：能够了别。即指或者否定道谛，无论是犹豫的了别还是愚痴，还是不如理作意所引发的了别。这样的了别可以，其他的了别则不可以。 问：那些非属于**系且由修所断的心，能够了别非属于**系且由修所断的法吗？ 答：能够了别。即指无论是贪、是慢、是痴，无论是粗的、是苦的、是障碍的，还是静的、是妙的、是离的，还是如疾病、如毒疮、如箭矢、如恼害，还是无常的、是苦的、是空的、是无我的，还是对于因认为是因、认为是集、认为是生、认为是缘，还是有因的、还是有起的、还是有是处的、还是有是事的，无论是如理作意所引发的了别、还是不如理作意所引发的了别、还是非如理作意也非不如理作意所引发的了别。 问：也能了别自地的四种所断法吗？ 答：能够了别。即指无论是粗的、是苦的、是障碍的，还是如疾病、如毒疮、如箭矢、如恼害，还是无常的、是苦的、是空的、是无我的，还是对于因认为是因、认为是集、认为是生、认为是缘，还是有因的、还是有起的、还是有是处的、还是有是事的，无论是如理作意所引发的了别、还是非如理作意也非不如理作意所引发的了别。 问：也能了别**系（saṃyojana，烦恼的束缚）的五种
English
English version: Q: Can minds that are not bound by **saṃyojana (fetters, bonds)** and are severed by the extinction of views, discern dharmas that are not bound by **saṃyojana** and are severed by the extinction of views? A: They can discern. That is, whether clinging to something as venerable, or clinging to something as superior, or clinging to something as supreme, or clinging to something as the foremost, whether it be greed, or pride, or delusion, or discernment arising from irrational attention. Q: Can they also discern dharmas that are not bound? A: They can discern. That is, whether denying extinction, whether it be wavering discernment or ignorance, or discernment arising from irrational attention. Such discernment is possible, other discernment is not. Q: Can minds that are not bound by **saṃyojana** and are severed by the path of seeing, discern dharmas that are not bound by **saṃyojana** and are severed by the path of seeing? A: They can discern. That is, whether clinging to something as venerable, or clinging to something as superior, or clinging to something as supreme, or clinging to something as the foremost, or clinging to something as pure, or clinging to something as liberation, or clinging to something as deliverance, whether it be greed, or pride, or delusion, or discernment arising from irrational attention. Q: Can they also discern dharmas that are not bound? A: They can discern. That is, whether denying the path, whether it be wavering discernment or ignorance, or discernment arising from irrational attention. Such discernment is possible, other discernment is not. Q: Can minds that are not bound by **saṃyojana** and are severed by cultivation, discern dharmas that are not bound by **saṃyojana** and are severed by cultivation? A: They can discern. That is, whether it be greed, or pride, or delusion, whether it be coarse, or painful, or an obstacle, or tranquil, or exquisite, or detached, or like a disease, or like a sore, or like an arrow, or harmful, or impermanent, or suffering, or empty, or without self, or regarding a cause as a cause, regarding a collection as a collection, regarding arising as arising, regarding a condition as a condition, or having a cause, or having an origin, or having a basis, or having a matter, whether it be discernment arising from rational attention, or discernment arising from irrational attention, or discernment arising from neither rational nor irrational attention. Q: Can they also discern the four types of dharmas to be severed in their own plane? A: They can discern. That is, whether it be coarse, or painful, or an obstacle, or like a disease, or like a sore, or like an arrow, or harmful, or impermanent, or suffering, or empty, or without self, or regarding a cause as a cause, regarding a collection as a collection, regarding arising as arising, regarding a condition as a condition, or having a cause, or having an origin, or having a basis, or having a matter, whether it be discernment arising from rational attention, or discernment arising from neither rational nor irrational attention. Q: Can they also discern the five types of **saṃyojana (fetters, bonds)** --------------------------------------------------------------------------------
Chinese
所断法耶？曰：能了别。谓若粗若苦若障，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。如是了别，余不了别。 有十五心，谓欲界系有五心、色界系有五心、无色界系有五心。云何欲界系五心？谓欲界系见苦所断心、见集灭道修所断心。如欲界系五心，色界系无色界系五心亦尔。诸欲界系见苦所断心，若能了别欲界系见苦所断法，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？乃至诸无色界系修所断心，若能了别无色界系修所断法，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？诸欲界系见苦所断心，若能了别欲界系见苦所断法，此中有欲界系见苦所断一切随眠、见集所断遍行随眠，是所随增。若能了别所余诸法，此中亦有欲界系见苦所断一切随眠、见集所断遍行随眠，是所随增。诸欲界系见集所断心，若能了别欲界系见集所断法，此中有欲界系见集所断一切随眠、见苦所断遍行随眠，是所随增。若能了别所余诸法，此中亦有见集所断一切随眠、见苦所断遍行随眠，是所随增。诸欲界系见灭所断心，若能了别欲界系见灭所断 现代汉语译本： 所断之法是什么呢？答：是能够了别的法。也就是对于粗糙、痛苦、障碍，以及如理作意所引发的了别。也能了别不系缚之法吗？答：能够了别。也就是对于灭，认为是灭、是寂静、是微妙、是远离；对于道，认为是道、是如、是行、是出；对于无常、空、无我；对于有因、有生起、有是处、有是事，以及如理作意所引发的了别。像这样的了别，以及其余的不了别。 有十五种心，也就是欲界系的有五种心、色界系的有五种心、无色界系的有五种心。什么是欲界系的五种心呢？也就是欲界系见苦所断的心、见集所断的心、见灭所断的心、见道所断的心、修所断的心。如同欲界系的五种心一样，色界系和无色界系的五种心也是如此。诸欲界系见苦所断的心，如果能够了别欲界系见苦所断的法，这其中有几种随眠是随之增长的呢？如果能够了别其余的诸法，这其中有几种随眠是随之增长的呢？乃至诸无色界系修所断的心，如果能够了别无色界系修所断的法，这其中有几种随眠是随之增长的呢？如果能够了别其余的诸法，这其中有几种随眠是随之增长的呢？诸欲界系见苦所断的心，如果能够了别欲界系见苦所断的法，这其中有欲界系见苦所断的一切随眠、见集所断的遍行随眠，是随之增长的。如果能够了别其余的诸法，这其中也有欲界系见苦所断的一切随眠、见集所断的遍行随眠，是随之增长的。诸欲界系见集所断的心，如果能够了别欲界系见集所断的法，这其中有欲界系见集所断的一切随眠、见苦所断的遍行随眠，是随之增长的。如果能够了别其余的诸法，这其中也有见集所断的一切随眠、见苦所断的遍行随眠，是随之增长的。诸欲界系见灭所断的心，如果能够了别欲界系见灭所断