English
English version The three hindrances (Nivarana). Distraction and remorse (uddhacca-kukkucca) in the desire realm are called the fourth hindrance. Doubt (vicikiccha) in the four parts of the desire realm is called the fifth hindrance. These cover and obstruct the path to the holy path, as well as detachment from desire, and hinder the roots of good conduct in these two situations, hence they are called hindrances (Nivarana). Earlier, the realms, destinies, births, and grounds were discussed. Now, the suffering should be discussed. What are realms, destinies, births, and grounds? There are three realms: the desire realm, the form realm, and the formless realm. The desire realm has twenty places, including the eight great hells: 1. Sañjīva (the hell of revival, where beings kill each other and are then revived); 2. Kāḷasutta (the hell of black lines, where beings are cut with black lines); 3. Saṃghāta (the hell of crushing, where beings are squeezed and crushed); 4. Roruva (the hell of screaming, where beings scream in pain); 5. Mahāroruva (the hell of great screaming, more painful than Roruva); 6. Tapana (the hell of burning, where beings are burned); 7. Patāpana (the hell of extreme burning, more painful than Tapana); 8. Avīci (the hell of uninterrupted suffering). Adding the realm of animals (tiryak) and the realm of ghosts (preta), there are ten places. There are also humans in the four continents: 1. Jambudvīpa (the southern continent where we live); 2. Pūrvavideha (the eastern continent); 3. Aparagodānīya (the western continent); 4. Uttarakuru (the northern continent). There are also the six desire heavens: 1. Cātumahārājika (the heaven of the Four Great Kings); 2. Tāvatiṃsa (the heaven of the Thirty-three Gods, ruled by Indra); 3. Yāma (the heaven of the Yāma gods); 4. Tuṣita (the heaven of satisfaction, where Maitreya Bodhisattva resides); 5. Nirmāṇarati (the heaven of delight in creation, where gods create their own pleasures); 6. Paranirmita-vaśavartin (the heaven of control over others' creations, where gods enjoy pleasures created by others). Altogether, there are twenty places. The form realm has sixteen places, including the first dhyana (jhāna) which has two places: 1. Brahma-pāriṣadya (the heaven of Brahma's retinue); 2. Brahma-purohita (the heaven of Brahma's ministers). The second dhyana has three heavens: 1. Parīttābha (the heaven of limited light); 2. Apramāṇābha (the heaven of immeasurable light); 3. Ābhāsvara (the heaven of radiant light). The third dhyana has three heavens: 1. Parīttaśubha (the heaven of limited purity); 2. Apramāṇaśubha (the heaven of immeasurable purity); 3. Śubhakṛtsna (the heaven of complete purity). The fourth dhyana has eight heavens: 1. Anabhraka (the cloudless heaven); 2. Puṇyaprasava (the heaven born of merit); 3. Bṛhatphala (the heaven of great fruit); 4. Avṛha (the heaven of no vexation); 5. Atapa (the heaven of no heat); 6. Sudṛśa (the heaven of good appearance); 7. Sudarśana (the heaven of good vision); 8. Akaniṣṭha (the highest heaven of the form realm). Altogether, there are sixteen places. The Great Brahma and the Non-Perception realm do not have separate locations, so they are not eighteen places. Although the formless realm has no upper or lower locations, it has four different places of birth: 1. Ākāśānantyāyatana (the sphere of infinite space); 2. Vijñānānantyāyatana (the sphere of infinite consciousness); 3. Ākiñcanyāyatana (the sphere of nothingness); 4. Naivasaṃjñānāsaṃjñāyatana (the sphere of neither perception nor non-perception). There are five destinies: 1. Naraka (hell); 2. Tiryak (animals); 3. Preta (ghosts); 4. Deva (gods); 5. Manuṣya (humans). There are four kinds of birth: oviparous (egg-born), viviparous (womb-born), moisture-born, and metamorphic. There are eleven grounds: the desire realm, the unreached concentration (未至定), the intermediate concentration (静虑中间定), the four dhyanas (静虑), and the four formless concentrations (无色定), making eleven grounds in total. The desire realm and the peak of existence (有顶天) are always defiled (有漏). The remaining nine grounds are both defiled and undefiled (无漏). The aforementioned realms, destinies, and births are always defiled. There are ten kinds of wisdom: dharma-jñāna (法智). --------------------------------------------------------------------------------
Chinese
类智。世俗智。他心智。苦智。集智。灭智。道智。尽智。无生智。于欲界诸行及彼因灭加行无间解脱胜进道。并法智地中所有无漏智名法智。无始时来常怀我执。今创见法故名法智。于色无色界诸行及彼因灭加行无间解脱胜进道。并类智地中所有无漏智名类智。随法智生故名类智。诸有漏慧名世俗智。此智多于瓶衣等世俗事转故。名世俗智。此有二种。一染污。二不染污。染污者复有二种。一见性。二非见性。见性有五。谓有身见。边执见。邪见。见取。戒禁取。非见者。谓疑贪瞋慢无明忿害等相应慧。不染污者。亦有二种。一善。二无覆无记。无覆无记者。非见不推度故。是慧及智。善者若五识俱。亦非见是慧及智。若意识俱。是世俗正见亦慧亦智。诸定生智能了知他欲色界系。一分无漏现在相似心心所法名他心智。此有二种。一有漏。二无漏。有漏者。能了知他欲色界系心心所法。无漏者有二种。一法智品。二类智品。法智品者。知法智品心心所法。类智品者。知类智品心心所法。此智不知色无为心不相应行。及过去未来无色界系。一切根地补特伽罗胜心心所皆不能知。于五取蕴果分有无漏智。作非常苦空非我行相转名苦智。于五取蕴因分有无漏智。作因集生缘行相转名集智。于彼灭有无漏智。作灭静妙离行相 类智（Anvaya-jnana）：于色界、无色界诸行及彼因灭加行无间解脱胜进道，并在类智地中所有无漏智，名为类智。随法智生起，故名类智。 世俗智（Samvriti-jnana）：诸有漏慧名为世俗智。此智多于瓶、衣等世俗事转，故名世俗智。此有二种：一、染污；二、不染污。染污者复有二种：一、见性；二、非见性。见性有五，谓有身见、边执见、邪见、见取、戒禁取。非见者，谓疑、贪、瞋、慢、无明、忿、害等相应慧。不染污者，亦有二种：一、善；二、无覆无记。无覆无记者，非见不推度故，是慧及智。善者若五识俱，亦非见是慧及智。若意识俱，是世俗正见，亦慧亦智。 他心智（Paracitta-jnana）：诸定生智能了知他人欲界系一分无漏现在相似心心所法，名他心智。此有二种：一、有漏；二、无漏。有漏者，能了知他人欲界系心心所法。无漏者有二种：一、法智品；二、类智品。法智品者，知法智品心心所法。类智品者，知类智品心心所法。此智不知色界、无色界、无为法、心不相应行，及过去未来无色界系，一切根、地、补特伽罗胜心心所皆不能知。 苦智（Dukkha-jnana）：于五取蕴果分有无漏智，作非常、苦、空、非我行相转，名苦智。 集智（Samudaya-jnana）：于五取蕴因分有无漏智，作因、集、生、缘行相转，名集智。 灭智（Nirodha-jnana）：于彼灭有无漏智，作灭、静、妙、离行相转。
English
Anvaya-jnana (Knowledge of Conformity): The unpolluted knowledge in the realm of form and formless realms, and the path of uninterrupted liberation and superior progress in the realm of Anvaya-jnana, is called Anvaya-jnana. It is named Anvaya-jnana because it arises following Dharma-jnana. Samvriti-jnana (Conventional Knowledge): All polluted wisdom is called Samvriti-jnana. This knowledge mostly revolves around worldly matters such as bottles and clothes, hence it is called Samvriti-jnana. It has two types: 1. Polluted; 2. Unpolluted. The polluted type has two subtypes: 1. Of the nature of views; 2. Not of the nature of views. Those of the nature of views are five: the view of a self, the view of holding to extremes, wrong views, the view of holding to views, and the view of holding to precepts and vows. Those not of the nature of views are wisdom associated with doubt, greed, hatred, pride, ignorance, anger, harm, etc. The unpolluted type also has two types: 1. Wholesome; 2. Uncovered and indeterminate. The uncovered and indeterminate type is wisdom and knowledge because it is not a view and does not speculate. The wholesome type, if associated with the five consciousnesses, is also not a view but is wisdom and knowledge. If associated with the mind consciousness, it is worldly right view, and is both wisdom and knowledge. Paracitta-jnana (Knowledge of the Minds of Others): The wisdom born of samadhi that can know the mind and mental factors of others in the desire realm, which are partially unpolluted, present, and similar, is called Paracitta-jnana. It has two types: 1. Polluted; 2. Unpolluted. The polluted type can know the mind and mental factors of others in the desire realm. The unpolluted type has two subtypes: 1. Of the Dharma-jnana category; 2. Of the Anvaya-jnana category. The Dharma-jnana category knows the mind and mental factors of the Dharma-jnana category. The Anvaya-jnana category knows the mind and mental factors of the Anvaya-jnana category. This knowledge cannot know the form realm, the formless realm, the unconditioned, mental formations not associated with mind, and the past and future formless realms, nor can it know the superior mind and mental factors of all roots, grounds, and individuals. Dukkha-jnana (Knowledge of Suffering): The unpolluted knowledge in the result aspect of the five aggregates of clinging, which transforms into the characteristics of impermanence, suffering, emptiness, and non-self, is called Dukkha-jnana. Samudaya-jnana (Knowledge of the Origin): The unpolluted knowledge in the cause aspect of the five aggregates of clinging, which transforms into the characteristics of cause, accumulation, arising, and condition, is called Samudaya-jnana. Nirodha-jnana (Knowledge of Cessation): The unpolluted knowledge in their cessation, which transforms into the characteristics of cessation, tranquility, exquisiteness, and separation. --------------------------------------------------------------------------------
Chinese
转名灭智。于彼对治得涅槃道有无漏智。作道如行出行相转名道智。有无漏智作是思惟。苦我已知。集我已断。灭我已证。道我已修。尽行相转名尽智。有无漏智作是思惟。苦我已知不复更知。乃至道我已修不复更修。无生行相转名无生智。此后二智不推度故非见性。他心智唯见性。余六智通见性非见性。世俗智唯有漏。他心智通有漏及无漏。余八智唯无漏。灭智唯无为缘。他心苦集道智唯有为缘。余五智通有为无为缘。苦集智唯有漏缘。灭道智唯无漏缘。余六智通有漏无漏缘。法智在六地。谓四静虑未至中间。类智在九地。谓前六地下三无色。他心智在四地。谓四静虑。世俗智在一切地。余六智法智品者在六地。类智品者在九地。 忍有八种。谓苦集灭道。法智忍及苦集灭道类智忍。此八是能引决定智胜慧。忍可苦等四圣谛理。故名为忍。于诸忍中此八唯是观察法忍。是见及慧非智自性。决定义是智义。此八推度意乐未息。未能审决故不名智。苦法智忍与欲界见苦所断十随眠得俱灭。苦法智与彼断得俱生。忍为无间道。智为解脱道。对治欲界见苦所断十种随眠。如有二人。一在舍内驱贼令出。一关闭门不令复入。苦类智忍与色无色界见苦所断十八随眠得俱灭。苦类智与彼断得俱生。余如前说。如是四心能于三 现代汉语译本 ‘转名灭智’：对于彼（苦、集、灭、道）的对治，获得涅槃之道，具有无漏智。以‘道’作为行相，表现出离出之相，转变名称为‘道智’（对治烦恼，通达涅槃之道的智慧）。具有无漏智的人这样思惟：‘苦我已经知道，集我已经断除，灭我已经证得，道我已经修习。’以‘尽’作为行相转变名称为‘尽智’（知自身烦恼已尽的智慧）。具有无漏智的人这样思惟：‘苦我已经知道，不再需要再知；乃至道我已经修习，不再需要再修。’以‘无生’作为行相转变名称为‘无生智’（知自身未来不再受生的智慧）。 此后的‘尽智’和‘无生智’，因为不进行推度，所以不是见性。‘他心智’（知他人心念的智慧）唯是见性。其余六智通于见性和非见性。‘世俗智’（通达世俗事物的智慧）唯是有漏。‘他心智’通于有漏和无漏。其余八智唯是无漏。‘灭智’（证得涅槃的智慧）唯以无为法为所缘。‘他心智’、‘苦智’、‘集智’、‘道智’唯以有为法为所缘。其余五智通于有为法和无为法为所缘。‘苦智’和‘集智’唯以有漏法为所缘。‘灭智’和‘道智’唯以无漏法为所缘。其余六智通于有漏法和无漏法为所缘。‘法智’（知欲界法的智慧）在六地，即四禅定和未至定、中间定。‘类智’（知色界、无色界法的智慧）在九地，即前六地和下三无色界。‘他心智’在四地，即四禅定。‘世俗智’在一切地。其余六智，属于‘法智’品类的在六地，属于‘类智’品类的在九地。 ‘忍’有八种，即苦法智忍、集法智忍、灭法智忍、道法智忍，以及苦类智忍、集类智忍、灭类智忍、道类智忍。这八种是能够引发决定智的殊胜智慧。因为能够忍可苦等四圣谛的道理，所以称为‘忍’。在各种‘忍’中，这八种唯是观察法的‘忍’，是见和慧，不是智的自性。‘决定’是智的含义。这八种‘忍’因为推度意乐没有停止，不能审慎决断，所以不称为‘智’。‘苦法智忍’与欲界见苦所断的十种随眠同时断灭。‘苦法智’与彼断灭同时生起。‘忍’是无间道，‘智’是解脱道，对治欲界见苦所断的十种随眠。好比有两个人，一个在屋内驱赶盗贼令其出去，一个关闭门户不让盗贼再次进入。‘苦类智忍’与色界、无色界见苦所断的十八种随眠同时断灭。‘苦类智’与彼断灭同时生起。其余情况如前所述。像这样的四种心能够对于三界中的苦谛进行决断。