English
English version Law arises from conditions in consciousness. If there are dharmas that are neither agreeable nor disagreeable, neither painful nor pleasant, and one discerns these dharmas as neither agreeable nor disagreeable, neither painful nor pleasant, then contact, feeling, and thought transform, becoming neither agreeable nor disagreeable, neither painful nor pleasant. Consequently, these roots are neither nourished nor harmed, and the great elements are likewise, neither increasing nor decaying. Or there are some colors that have manifestation but no form; or there are some colors that have form but no manifestation; or there are some colors that have both manifestation and form; or there are some colors that have neither manifestation nor form. Those with manifestation but no form are, for example, blue, yellow, red, white, shadow, light, brightness, darkness, space, and singular manifested colors, which are like blue, yellow, red, and white. Those with form but no manifestation are, for example, bodily expressions. Those with both manifestation and form are those colors that have both manifestation and form. Those with neither manifestation nor form are those colors that have neither manifestation nor form. Is there a case where the mind bound to this realm and the karma bound to this realm, this mind and this karma, are the fruit bound to this realm? The answer is: Yes. For example, the mind bound to the desire realm and the karma bound to the desire realm, this mind and this karma are the fruit bound to the desire realm; the mind bound to the form and formless realms, and the karma bound to the form and formless realms, are the fruit bound to the form and formless realms. Is there a case where the mind bound to this realm and the karma bound to this realm, this mind and this karma, are not the fruit bound to this realm? The answer is: Yes. For example, an Arahan (Arahan) transforms in the desire realm, creating things of the desire realm and speaking the language of the desire realm; like an Arahan (Arahan) in the form and formless realms who cuts off the fetters and attains realization. All past feelings, have all these feelings ceased? The answer is: All past feelings, all these feelings have ceased. Or some feelings have ceased, but these feelings are not past, such as feelings that arose and ceased in this life. All future feelings, have all these feelings not yet arisen? The answer is: All future feelings, all these feelings have not yet arisen. Or some feelings have not yet arisen, but these feelings are not future, such as feelings that are certain to arise in this life. All present feelings, are all these feelings presently manifest? The answer is: All presently manifest feelings, all these feelings are present. Or some feelings are present, but these feelings are not presently manifest, such as feelings that arose and ceased in this life, and feelings that are certain to arise in this life. There are six types of minds, namely, the mind bound to the desire realm that is severed by seeing, the mind severed by cultivation, the mind bound to the form and formless realms that is severed by seeing, the mind severed by cultivation, and the mind of a non-learner. --------------------------------------------------------------------------------
Chinese
系见所断心、修所断心，无色界系见所断心、修所断心。颇有欲界系见所断心决定唯缘善法耶？唯缘不善法耶？唯缘有覆无记法耶？唯缘无覆无记法耶。如见所断心，修所断心亦尔。如欲界系，色界系、无色界系亦尔。 颇有欲界系见所断心决定唯缘善法耶？曰：有，谓欲界系见灭道所断无漏缘随眠相应诸心。颇有欲界系见所断心决定唯缘不善法耶？曰：有，谓欲界系见集所断不遍行随眠相应诸心，及欲界系见灭道所断有漏缘随眠相应诸心。颇有欲界系见所断心决定唯缘有覆无记法耶、无覆无记法耶？曰：无。颇有欲界系修所断心决定唯缘善法耶？曰：有，谓欲界系空空无愿无愿相应诸心。颇有欲界系修所断心决定唯缘不善法耶、有覆无记法耶？曰：无。颇有欲界系修所断心决定唯缘无覆无记法耶？曰：有，谓欲界系三识身，及欲界系无相无相相应诸心。颇有色界系见所断心决定唯缘善法耶？曰：有，谓色界系见灭道所断无漏缘随眠相应诸心。颇有色界系见所断心决定唯缘不善法耶？曰：无。颇有色界系见所断心决定唯缘有覆无记法耶？曰有，谓色界系见苦集所断不遍行随眠相应诸心，及色界系见灭道所断有漏缘随眠相应诸心。颇有色界系见所断心决定唯缘无覆无记法耶？曰：无。颇有色界系修所断心决定唯缘 现代汉语译本： 有由见所断的心和修所断的心，也有非见所断和修所断的心。是否存在欲界（Kāmadhātu）所系缚的见所断之心，必定只缘于善法呢？只缘于不善法呢？只缘于有覆无记法呢？只缘于无覆无记法呢？如同见所断的心一样，修所断的心也是如此。如同欲界所系缚一样，非欲界所系缚和无色界（Arūpadhātu）所系缚也是如此。 是否存在欲界所系缚的见所断之心，必定只缘于善法呢？回答：有，指的是欲界所系缚的，由见灭谛（nirodha-satya）和道谛（mārga-satya）所断的，无漏（anāsrava）的缘随眠（anusaya）相应的各种心。是否存在欲界所系缚的见所断之心，必定只缘于不善法呢？回答：有，指的是欲界所系缚的，由见集谛（samudaya-satya）所断的，不遍行随眠相应的各种心，以及欲界所系缚的，由见灭谛和道谛所断的，有漏（sāsrava）的缘随眠相应的各种心。是否存在欲界所系缚的见所断之心，必定只缘于有覆无记法或无覆无记法呢？回答：没有。是否存在欲界所系缚的修所断之心，必定只缘于善法呢？回答：有，指的是欲界所系缚的，与空（śūnyatā）、无愿（apraṇihita）相应的各种心。是否存在欲界所系缚的修所断之心，必定只缘于不善法或有覆无记法呢？回答：没有。是否存在欲界所系缚的修所断之心，必定只缘于无覆无记法呢？回答：有，指的是欲界所系缚的三识身（triviñāṇakāya），以及欲界所系缚的，与无相（animitta）相应的各种心。是否存在色界（Rūpadhātu）所系缚的见所断之心，必定只缘于善法呢？回答：有，指的是色界所系缚的，由见灭谛和道谛所断的，无漏的缘随眠相应的各种心。是否存在色界所系缚的见所断之心，必定只缘于不善法呢？回答：没有。是否存在色界所系缚的见所断之心，必定只缘于有覆无记法呢？回答：有，指的是色界所系缚的，由见苦谛（duḥkha-satya）和集谛所断的，不遍行随眠相应的各种心，以及色界所系缚的，由见灭谛和道谛所断的，有漏的缘随眠相应的各种心。是否存在色界所系缚的见所断之心，必定只缘于无覆无记法呢？回答：没有。是否存在色界所系缚的修所断之心，必定只缘于...
English
English version: There are minds that are severed by view (dṛṣṭi-prātahārya) and minds that are severed by cultivation (bhāvanā-prātahārya), and there are minds that are not severed by view or cultivation. Is there a mind bound to the desire realm (Kāmadhātu) that is severed by view, which necessarily only cognizes wholesome (kuśala) dharmas? Or only unwholesome (akuśala) dharmas? Or only obscured-indeterminate (vyākṛta) dharmas? Or only non-obscured-indeterminate dharmas? Just as with minds severed by view, so too with minds severed by cultivation. Just as with what is bound to the desire realm, so too with what is bound to the form realm (Rūpadhātu) and the formless realm (Arūpadhātu). Is there a mind bound to the desire realm that is severed by view, which necessarily only cognizes wholesome dharmas? Answer: Yes, that is, minds bound to the desire realm, severed by view of cessation (nirodha-satya) and the path (mārga-satya), associated with outflows (anāsrava) that cognize latent tendencies (anuśaya). Is there a mind bound to the desire realm that is severed by view, which necessarily only cognizes unwholesome dharmas? Answer: Yes, that is, minds bound to the desire realm, severed by view of origin (samudaya-satya), associated with non-pervasive latent tendencies, and minds bound to the desire realm, severed by view of cessation and the path, associated with outflows that cognize latent tendencies. Is there a mind bound to the desire realm that is severed by view, which necessarily only cognizes obscured-indeterminate or non-obscured-indeterminate dharmas? Answer: No. Is there a mind bound to the desire realm that is severed by cultivation, which necessarily only cognizes wholesome dharmas? Answer: Yes, that is, minds bound to the desire realm, associated with emptiness (śūnyatā) and wishlessness (apraṇihita). Is there a mind bound to the desire realm that is severed by cultivation, which necessarily only cognizes unwholesome or obscured-indeterminate dharmas? Answer: No. Is there a mind bound to the desire realm that is severed by cultivation, which necessarily only cognizes non-obscured-indeterminate dharmas? Answer: Yes, that is, the three consciousness-bodies (triviñāṇakāya) bound to the desire realm, and minds bound to the desire realm, associated with signlessness (animitta). Is there a mind bound to the form realm that is severed by view, which necessarily only cognizes wholesome dharmas? Answer: Yes, that is, minds bound to the form realm, severed by view of cessation and the path, associated with outflows that cognize latent tendencies. Is there a mind bound to the form realm that is severed by view, which necessarily only cognizes unwholesome dharmas? Answer: No. Is there a mind bound to the form realm that is severed by view, which necessarily only cognizes obscured-indeterminate dharmas? Answer: Yes, that is, minds bound to the form realm, severed by view of suffering (duḥkha-satya) and origin, associated with non-pervasive latent tendencies, and minds bound to the form realm, severed by view of cessation and the path, associated with outflows that cognize latent tendencies. Is there a mind bound to the form realm that is severed by view, which necessarily only cognizes non-obscured-indeterminate dharmas? Answer: No. Is there a mind bound to the form realm that is severed by cultivation, which necessarily only cognizes... --------------------------------------------------------------------------------
Chinese
善法耶？曰：有，谓色界系空空无愿无愿相应诸心。颇有色界系修所断心决定唯缘不善法耶、有覆无记法耶？曰：无。颇有色界系修所断心决定唯缘无覆无记法耶？曰：有，谓色界系一识身，及色界系无相无相相应诸心。颇有无色界系见所断心决定唯缘善法耶？曰：有，谓无色界系见灭道所断无漏缘随眠相应诸心。颇有无色界系见所断心决定唯缘不善法耶？曰：无。颇有无色界系见所断心决定唯缘有覆无记法耶？曰：有，谓无色界系见苦集所断不遍行随眠相应诸心，及无色界系见灭道所断有漏缘随眠相应诸心。颇有无色界系见所断心决定唯缘无覆无记法耶？曰：无。颇有无色界系修所断心决定唯缘善法耶？曰：有，谓无色界系空空无愿无愿相应诸心。颇有无色界系修所断心决定唯缘不善法耶、有覆无记法耶？曰：无。颇有无色界系修所断心决定唯缘无覆无记法耶？曰：有，谓无色界系无相无相相应诸心。 颇有诸法世间有漏随顺有取取蕴所摄，自内等起思择等生，是妙善性欲界所系，唯圣者有，不共一切愚夫异生？曰：有，谓欲界系现观后边诸世俗智。颇有诸法世间有漏随顺有取取蕴所摄，自内等起思择等生，是妙善性色界所系，唯圣者有，不共一切愚夫异生？曰：有，谓色界系现观后边诸世俗智。颇有诸法世 现代汉语译本 什么是善法？答：有，指与**系（Bhavaraga，有贪）的空性、无愿、空性无愿相应的各种心。有没有**系修所断的心，必定只缘于不善法或有覆无记法？答：没有。有没有**系修所断的心，必定只缘于无覆无记法？答：有，指**系的一个识身，以及**系的无相、与无相相应的各种心。有没有不**系（Abhavaraga，无有贪）见所断的心，必定只缘于善法？答：有，指不**系见灭道所断的无漏，缘于随眠相应的各种心。有没有不**系见所断的心，必定只缘于不善法？答：没有。有没有不**系见所断的心，必定只缘于有覆无记法？答：有，指不**系见苦集所断的不遍行随眠相应的各种心，以及不**系见灭道所断的有漏缘随眠相应的各种心。有没有不**系见所断的心，必定只缘于无覆无记法？答：没有。有没有不**系修所断的心，必定只缘于善法？答：有，指不**系的空性、无愿、空性无愿相应的各种心。有没有不**系修所断的心，必定只缘于不善法或有覆无记法？答：没有。有没有不**系修所断的心，必定只缘于无覆无记法？答：有，指不**系的无相、与无相相应的各种心。 有没有某些法，是世间的、有漏的、随顺有、执取蕴所摄，从自身内部生起、思择而生，是妙善**界（Dhatuloka，界）所系，只有圣者才有，不与一切愚夫异生共有？答：有，指欲界系现观后边的各种世俗智。有没有某些法，是世间的、有漏的、随顺有、执取蕴所摄，从自身内部生起、思择而生，是妙善性**（Prakriti，自性）所系，只有圣者才有，不与一切愚夫异生共有？答：有，指**系现观后边的各种世俗智。有没有某些法是世