English
English version Are there good dharmas? Answer: Yes, those are the minds associated with emptiness, desirelessness, emptiness and desirelessness that are connected with **Bhavaraga (有贪, attachment to existence)**. Are there any minds severed by cultivation that are connected with **Bhavaraga**, that definitely only take unwholesome dharmas or obscured and indeterminate dharmas as their object? Answer: No. Are there any minds severed by cultivation that are connected with **Bhavaraga**, that definitely only take unobscured and indeterminate dharmas as their object? Answer: Yes, that is one consciousness-body connected with **Bhavaraga**, and the minds associated with signlessness and signlessness that are connected with **Bhavaraga**. Are there any minds severed by seeing that are not connected with **Abhavaraga (无有贪, non-attachment to existence)**, that definitely only take wholesome dharmas as their object? Answer: Yes, those are the undefiled minds severed by seeing the cessation and the path, that are not connected with **Abhavaraga**, and that are associated with the corresponding latent defilements. Are there any minds severed by seeing that are not connected with **Abhavaraga**, that definitely only take unwholesome dharmas as their object? Answer: No. Are there any minds severed by seeing that are not connected with **Abhavaraga**, that definitely only take obscured and indeterminate dharmas as their object? Answer: Yes, those are the minds associated with the pervasive latent defilements severed by seeing suffering and origination, that are not connected with **Abhavaraga**, and the minds associated with the defiled latent defilements severed by seeing cessation and the path, that are not connected with **Abhavaraga**. Are there any minds severed by seeing that are not connected with **Abhavaraga**, that definitely only take unobscured and indeterminate dharmas as their object? Answer: No. Are there any minds severed by cultivation that are not connected with **Abhavaraga**, that definitely only take wholesome dharmas as their object? Answer: Yes, those are the minds associated with emptiness, desirelessness, emptiness and desirelessness that are not connected with **Abhavaraga**. Are there any minds severed by cultivation that are not connected with **Abhavaraga**, that definitely only take unwholesome dharmas or obscured and indeterminate dharmas as their object? Answer: No. Are there any minds severed by cultivation that are not connected with **Abhavaraga**, that definitely only take unobscured and indeterminate dharmas as their object? Answer: Yes, those are the minds associated with signlessness and signlessness that are not connected with **Abhavaraga**. Are there any dharmas that are worldly, defiled, in accordance with existence, included in the aggregates of grasping, arising from within oneself, produced by deliberation, connected with the excellent and good **Dhatuloka (界, realm)**, possessed only by noble ones, and not shared by all foolish ordinary beings? Answer: Yes, those are the mundane wisdoms of the desire realm connected with the later stages of direct realization. Are there any dharmas that are worldly, defiled, in accordance with existence, included in the aggregates of grasping, arising from within oneself, produced by deliberation, connected with the excellent and good **Prakriti (自性, nature)**, possessed only by noble ones, and not shared by all foolish ordinary beings? Answer: Yes, those are the mundane wisdoms connected with **Bhavaraga** in the later stages of direct realization. Are there any dharmas that are world --------------------------------------------------------------------------------
Chinese
间有漏随顺有取取蕴所摄，自内等起思择等生，无色界系，唯圣者有，不共一切愚夫异生？曰：有，谓灭尽定。 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，欲界所系定无漏法、等无间生缘无漏法，唯圣者有，不共一切愚夫异生？曰：有，谓欲界系空空无愿无愿无相无相。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，色界所系定无漏法、等无间生缘无漏法，唯圣者有，不共一切愚夫异生？曰：有，谓色界系空空无愿无愿无相无相。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，无色界系定无漏法、等无间生缘无漏法，唯圣者有，不共一切愚夫异生？曰：有，谓无色界系空空无愿无愿无相无相。 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，及学心、无学心。欲界系善心等无间生几心？乃至无学心等无间生几心？ 欲界系善心等无间生九心。不善心欲界系有覆无记心等无间生四心。无覆无记心等无间生七心。色界系善心等无间生十一心。有覆无记心、无覆无记心等无间生六心。无色界系善心等无间生九心。有覆无记心等无间生 现代汉语译本： 有没有这样的情况：某些法是世间的、有烦恼的、顺应执取的、被五取蕴（Panca-upadanakkhandha）所包含的，从自身内在生起，经过思虑选择而产生，没有色界（Rupadhatu）、无色界（Arupadhatu）的系缚，只有圣者拥有，不与一切愚夫凡夫共有？答：有，就是灭尽定（Nirodha-samapatti）。 有没有这样的情况：某些法是世间的、有烦恼的、顺应执取的、被五取蕴所包含的，从自身内在生起，经过思虑选择而产生，是极好的性质，被欲界（Kamadhatu）所系缚，一定是无漏法（Anasrava-dharma）、作为等无间缘（Samanantara-paccaya）生起的无漏法，只有圣者拥有，不与一切愚夫凡夫共有？答：有，就是欲界所系缚的空空三昧（Sunyata-samadhi）、无愿三昧（Apranihita-samadhi）、无相三昧（Animitta-samadhi）。有没有这样的情况：某些法是世间的、有烦恼的、顺应执取的、被五取蕴所包含的，从自身内在生起，经过思虑选择而产生，是极好的性质，被色界所系缚，一定是无漏法、作为等无间缘生起的无漏法，只有圣者拥有，不与一切愚夫凡夫共有？答：有，就是色界所系缚的空空三昧、无愿三昧、无相三昧。有没有这样的情况：某些法是世间的、有烦恼的、顺应执取的、被五取蕴所包含的，从自身内在生起，经过思虑选择而产生，是极好的性质，没有色界、无色界的系缚，一定是无漏法、作为等无间缘生起的无漏法，只有圣者拥有，不与一切愚夫凡夫共有？答：有，就是没有色界、无色界系缚的空空三昧、无愿三昧、无相三昧。 有十二种心，即欲界所系缚的善心、不善心、有覆无记心（Savaranakritacitta）、无覆无记心（Avaranakritacitta），色界所系缚的善心、有覆无记心、无覆无记心，无色界所系缚的善心、有覆无记心、无覆无记心，以及学心（Sekha-citta）、无学心（Asekha-citta）。欲界所系缚的善心作为等无间缘能生起几种心？乃至无学心作为等无间缘能生起几种心？ 欲界所系缚的善心作为等无间缘能生起九种心。不善心、欲界所系缚的有覆无记心作为等无间缘能生起四种心。无覆无记心作为等无间缘能生起七种心。色界所系缚的善心作为等无间缘能生起十一种心。有覆无记心、无覆无记心作为等无间缘能生起六种心。无色界所系缚的善心作为等无间缘能生起九种心。有覆无记心作为等无间缘能生起...
English
English version: Are there any phenomena that are worldly, defiled, in accordance with grasping, included in the five aggregates of grasping (Panca-upadanakkhandha), arising from within oneself, produced through deliberation and choice, not bound by the Realm of Form (Rupadhatu) or the Formless Realm (Arupadhatu), possessed only by the Noble Ones, and not shared by all foolish ordinary beings? Answer: Yes, namely, the cessation attainment (Nirodha-samapatti). Are there any phenomena that are worldly, defiled, in accordance with grasping, included in the five aggregates of grasping, arising from within oneself, produced through deliberation and choice, of excellent nature, bound by the Desire Realm (Kamadhatu), definitely unconditioned phenomena (Anasrava-dharma), unconditioned phenomena arising as immediately preceding conditions (Samanantara-paccaya), possessed only by the Noble Ones, and not shared by all foolish ordinary beings? Answer: Yes, namely, the emptiness concentration (Sunyata-samadhi), signless concentration (Animitta-samadhi), and wishless concentration (Apranihita-samadhi) associated with the Desire Realm. Are there any phenomena that are worldly, defiled, in accordance with grasping, included in the five aggregates of grasping, arising from within oneself, produced through deliberation and choice, of excellent nature, bound by the Form Realm, definitely unconditioned phenomena, unconditioned phenomena arising as immediately preceding conditions, possessed only by the Noble Ones, and not shared by all foolish ordinary beings? Answer: Yes, namely, the emptiness concentration, signless concentration, and wishless concentration associated with the Form Realm. Are there any phenomena that are worldly, defiled, in accordance with grasping, included in the five aggregates of grasping, arising from within oneself, produced through deliberation and choice, of excellent nature, not bound by the Form Realm or the Formless Realm, definitely unconditioned phenomena, unconditioned phenomena arising as immediately preceding conditions, possessed only by the Noble Ones, and not shared by all foolish ordinary beings? Answer: Yes, namely, the emptiness concentration, signless concentration, and wishless concentration not bound by the Form Realm or the Formless Realm. There are twelve types of minds, namely, wholesome mind associated with the Desire Realm, unwholesome mind, obscured indeterminate mind (Savaranakritacitta), unobscured indeterminate mind (Avaranakritacitta), 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, as well as the mind of a learner (Sekha-citta), and the mind of one who has completed learning (Asekha-citta). How many types of minds can arise as immediately preceding conditions from a wholesome mind associated with the Desire Realm? And so on, how many types of minds can arise as immediately preceding conditions from the mind of one who has completed learning? A wholesome mind associated with the Desire Realm can give rise to nine types of minds as immediately preceding conditions. An unwholesome mind and an obscured indeterminate mind associated with the Desire Realm can give rise to four types of minds as immediately preceding conditions. An unobscured indeterminate mind can give rise to seven types of minds as immediately preceding conditions. A wholesome mind associated with the Form Realm can give rise to eleven types of minds as immediately preceding conditions. An obscured indeterminate mind and an unobscured indeterminate mind can give rise to six types of minds as immediately preceding conditions. A wholesome mind associated with the Formless Realm can give rise to nine types of minds as immediately preceding conditions. An obscured indeterminate mind can give rise to... --------------------------------------------------------------------------------
Chinese
七心。无覆无记心等无间生六心。学心等无间生五心。无学心等无间生四心。 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，及学心、无学心。欲界系善心，于欲界系善心由几缘故说能为缘？欲界系善心乃至于无学心，由几缘故说能为缘？乃至无学心，于无学心由几缘故说能为缘？无学心于欲界系善心乃至学心，由几缘故说能为缘？欲界系善心，于欲界系善心，由因缘、等无间缘、所缘缘、增上缘故，说能为缘。于不善心、欲界系有覆无记心，由等无间缘、所缘缘、增上缘故，说能为缘。于欲界系无覆无记心，由因缘、等无间缘、所缘缘、增上缘故，说能为缘。于色界系善心，由等无间缘、所缘缘、增上缘故，说能为缘。于色界系有覆无记心，由等无间缘、增上缘故，说能为缘。于色界系无覆无记心，由所缘缘、增上缘故，说能为缘。于无色界系善心、无覆无记心，由一增上缘故，说能为缘。于无色界系有覆无记心，由等无间缘、增上缘故，说能为缘。于学心、无学心，由等无间缘、所缘缘、增上缘故，说能为缘。不善心，于不善心，由因缘、等无间缘、所缘缘、增上缘故，说能为缘。于欲界系有覆无记心、无 现代汉语译本： 七种心（七心）：无覆无记心（既非善也非恶，没有覆盖本性的心）等无间（紧接着）产生六种心。学心（正在学习的心）等无间产生五种心。无学心（已经完成学习的心）等无间产生四种心。 有十二种心，即欲界系善心（属于欲界的善心）、不善心（恶心）、有覆无记心（有烦恼覆盖的无记心）、无覆无记心（没有烦恼覆盖的无记心），色界系善心（属于色界的善心）、有覆无记心、无覆无记心，无色界系善心（属于无色界的善心）、有覆无记心、无覆无记心，以及学心、无学心。欲界系善心，对于欲界系善心，由几种因缘的缘故说能够作为缘？欲界系善心乃至无学心，由几种因缘的缘故说能够作为缘？乃至无学心，对于无学心，由几种因缘的缘故说能够作为缘？无学心对于欲界系善心乃至学心，由几种因缘的缘故说能够作为缘？欲界系善心，对于欲界系善心，由因缘（hetu-paccaya）、等无间缘（samanantara-paccaya）、所缘缘（ārammaṇa-paccaya）、增上缘（adhipati-paccaya）的缘故，说能够作为缘。对于不善心、欲界系有覆无记心，由等无间缘、所缘缘、增上缘的缘故，说能够作为缘。对于欲界系无覆无记心，由因缘、等无间缘、所缘缘、增上缘的缘故，说能够作为缘。对于色界系善心，由等无间缘、所缘缘、增上缘的缘故，说能够作为缘。对于色界系有覆无记心，由等无间缘、增上缘的缘故，说能够作为缘。对于色界系无覆无记心，由所缘缘、增上缘的缘故，说能够作为缘。对于无色界系善心、无覆无记心，由一增上缘的缘故，说能够作为缘。对于无色界系有覆无记心，由等无间缘、增上缘的缘故，说能够作为缘。对于学心、无学心，由等无间缘、所缘缘、增上缘的缘故，说能够作为缘。不善心，对于不善心，由因缘、等无间缘、所缘缘、增上缘的缘故，说能够作为缘。对于欲界系有覆无记心、无