English
English version 'Turning Name Extinguishes Wisdom': Regarding the counteractions to those (suffering, accumulation, cessation, path), one obtains the path of Nirvana, possessing undefiled wisdom. Using 'path' as a characteristic, manifesting the aspect of departure, transforming the name into 'Path Wisdom' (wisdom that counteracts afflictions and penetrates the path to Nirvana). One with undefiled wisdom thinks thus: 'Suffering I have already known, accumulation I have already severed, cessation I have already realized, path I have already cultivated.' Using 'cessation' as a characteristic, transforming the name into 'Exhaustion Wisdom' (wisdom that knows one's own afflictions are exhausted). One with undefiled wisdom thinks thus: 'Suffering I have already known, no longer needing to know again; up to path I have already cultivated, no longer needing to cultivate again.' Using 'non-arising' as a characteristic, transforming the name into 'Non-Arising Wisdom' (wisdom that knows one will no longer be reborn in the future). The subsequent 'Exhaustion Wisdom' and 'Non-Arising Wisdom', because they do not involve deliberation, are not of the nature of seeing. 'Other-Minds Wisdom' (wisdom that knows the thoughts of others) is solely of the nature of seeing. The remaining six wisdoms are both of the nature of seeing and not of the nature of seeing. 'Conventional Wisdom' (wisdom that understands worldly matters) is solely defiled. 'Other-Minds Wisdom' is both defiled and undefiled. The remaining eight wisdoms are solely undefiled. 'Cessation Wisdom' (wisdom that realizes Nirvana) has only the unconditioned as its object. 'Other-Minds Wisdom', 'Suffering Wisdom', 'Accumulation Wisdom', and 'Path Wisdom' have only the conditioned as their objects. The remaining five wisdoms have both the conditioned and unconditioned as their objects. 'Dharma Wisdom' (wisdom that knows the Dharma of the desire realm) is in six planes, namely the four dhyanas and the Unattained and Intermediate states. 'Kind Wisdom' (wisdom that knows the Dharma of the form and formless realms) is in nine planes, namely the preceding six planes and the lower three formless realms. 'Other-Minds Wisdom' is in four planes, namely the four dhyanas. 'Conventional Wisdom' is in all planes. The remaining six wisdoms, those of the 'Dharma Wisdom' category are in six planes, those of the 'Kind Wisdom' category are in nine planes. 'Forbearance' has eight types, namely Suffering Dharma Wisdom Forbearance, Accumulation Dharma Wisdom Forbearance, Cessation Dharma Wisdom Forbearance, Path Dharma Wisdom Forbearance, and Suffering Kind Wisdom Forbearance, Accumulation Kind Wisdom Forbearance, Cessation Kind Wisdom Forbearance, Path Kind Wisdom Forbearance. These eight are the superior wisdoms that can give rise to decisive wisdom. Because they can forbear the truths of the Four Noble Truths such as suffering, they are called 'Forbearance'. Among all 'Forbearances', these eight are solely the 'Forbearance' that observes the Dharma, and are of the nature of seeing and wisdom, not of the nature of wisdom itself. 'Decisiveness' is the meaning of wisdom. These eight 'Forbearances', because the delight in deliberation has not ceased, and they cannot make careful decisions, are not called 'Wisdom'. 'Suffering Dharma Wisdom Forbearance' and the ten fetters severed by seeing suffering in the desire realm are extinguished simultaneously. 'Suffering Dharma Wisdom' and that extinguishment arise simultaneously. 'Forbearance' is the immediate path, 'Wisdom' is the liberation path, counteracting the ten fetters severed by seeing suffering in the desire realm. It is like two people, one inside the house driving out the thieves, and one closing the doors to prevent the thieves from entering again. 'Suffering Kind Wisdom Forbearance' and the eighteen fetters severed by seeing suffering in the form and formless realms are extinguished simultaneously. 'Suffering Kind Wisdom' and that extinguishment arise simultaneously. The remaining situations are as described before. Like these four minds are able to make decisions regarding the truth of suffering in the three realms. --------------------------------------------------------------------------------
Chinese
界苦谛现观于集灭道各有四心。应知亦尔。此十六心能于三界四谛现观。断见所断八十八结得预流果。余修所断十种随眠。谓欲界四色无色界各三为十。欲界四种譬如束芦。总分为九。谓从上上乃至下下。彼对治道无间解脱亦有九品。谓下下品道能对治上上品随眠。乃至上上品道能对治下下品随眠。六品尽时得一来果。九品尽时得不还果。如欲界四总分为九。亦有九品无间解脱能对治道。色无色界各有四地。一一地中能治所治。各有九品应知亦然。渐次断彼八地随眠。乃至有顶下下品尽时得阿罗汉果。四果中间所有诸道。及前见道名为四向。随在彼果前。即名彼果向。如是有八补特伽罗。谓行四向及住四果。如是向果由种性别分为六种。谓钝利根种性异生。若入见道十五心须名随信行及随法行。即此二种至修道位。谓从第十六心乃至金刚喻定。名信胜解及名见至。即此二种至无学位。谓从初尽智乃至最后心。名时解脱及不时解脱等。谓心所种类差别有无量种。依心有故名心所法。犹如我所。如是心所名相应行。 不相应行与此相违。谓诸得等。得谓称说有法者。因法有三种。一净。二不净。三无记。净谓信等。不净谓贪等。无记谓化心等。若成此法名有法。者称说此定因。名得获成就。得若无者。贪等烦恼现在 现代汉语译本： 对于苦谛的现观，在集、灭、道谛中各有四种心。应当知道也是如此。这十六种心能够在三界四谛中进行现观，断除见道所断的八十八种结，证得预流果（Sotapanna，须陀洹）。 剩余修道所断的十种随眠（Anusaya，潜在的烦恼），即欲界四种，色界和无色界各有三种，总共十种。欲界的四种随眠，譬如一束芦苇，总共分为九个品级，从最上上品到最下下品。与之对应的对治之道，其无间解脱（Anantariya-vimutti-magga，无间道和解脱道）也有九个品级，即最下下品的道能够对治最上上品的随眠，乃至最上上品的道能够对治最下下品的随眠。当六个品级的随眠断尽时，证得一来果（Sakadagami，斯陀含）。当九个品级的随眠断尽时，证得不还果（Anagami，阿那含）。 如同欲界的四种随眠总共分为九个品级一样，也有九个品级的无间解脱能够对治之道。色界和无色界各有四地（禅定层次），每一地中，能治和所治，各有九个品级，应当知道也是如此。逐渐断除那八地的随眠，乃至有顶天下下品随眠断尽时，证得阿罗汉果（Arahat，阿罗汉）。 四果中间的所有道路，以及之前的见道，被称为四向（Magga，道）。随其处于哪个果位之前，就称为该果位的向。像这样有八种补特伽罗（Puggala，人），即行于四向和住于四果。像这样，向和果由于种姓差别，分为六种，即钝根和利根两种种姓的异生（凡夫）。如果进入见道，需要十五个心念，称为随信行（Saddhanusari，信随行）和随法行（Dhammanusari，法随行）。这两种人到达修道位时，即从第十六个心念直到金刚喻定（Vajropamasamadhi，金刚喻定），称为信胜解（Saddhadhimutta，信胜解）和见至（Ditthipatta，见至）。这两种人到达无学位时，即从最初的尽智（Khaye-ñana，尽智）直到最后的心念，称为时解脱（Samayavimutta，时解脱）和不时解脱（Asamayavimutta，不时解脱）等。 所谓心所（Cittasikara，心所）的种类差别有无量种，依心而有，所以称为心所法，犹如‘我所’。像这样的心所，称为相应行（Samprayukta-samskara，相应行）。 不相应行（Visamprayukta-samskara，不相应行）与此相反，即诸如‘得’等。‘得’是指称说有法者。因法有三种：一、净（善）；二、不净（不善）；三、无记（非善非恶）。净是指信等，不净是指贪等，无记是指化心等。如果成就此法，称为‘有法者’，称说此定因，称为‘得’、‘获得’、‘成就’。如果‘得’不存在，贪等烦恼就会显现。
English
English version: With respect to the direct realization of the truth of suffering (Dukkha Satya), there are four types of minds in each of the truths of origin (Samudaya), cessation (Nirodha), and path (Magga). It should be understood that it is the same. These sixteen minds are capable of direct realization of the Four Noble Truths in the Three Realms, cutting off the eighty-eight fetters (Samyojana) that are severed by the path of seeing (Darshana-marga), and attaining the fruit of Stream-enterer (Sotapanna). The remaining ten latent tendencies (Anusaya) that are severed by the path of cultivation (Bhavana-marga) are four in the desire realm (Kama-dhatu), and three each in the form realm (Rupa-dhatu) and formless realm (Arupa-dhatu), totaling ten. The four latent tendencies of the desire realm are like a bundle of reeds, divided into nine grades in total, from the highest to the lowest. The corresponding antidote paths, the immediate liberation (Anantariya-vimutti-magga), also have nine grades, that is, the lowest grade of path can counteract the highest grade of latent tendency, and so on, until the highest grade of path can counteract the lowest grade of latent tendency. When six grades of latent tendencies are exhausted, the fruit of Once-returner (Sakadagami) is attained. When nine grades are exhausted, the fruit of Non-returner (Anagami) is attained. Just as the four latent tendencies of the desire realm are divided into nine grades in total, there are also nine grades of immediate liberation that can counteract the path. The form and formless realms each have four levels (of meditative absorption), and in each level, the curable and the cured each have nine grades, it should be understood that it is the same. Gradually severing the latent tendencies of those eight levels, until the lowest grade of the peak of existence (Bhavagra) is exhausted, the fruit of Arhat (Arahat) is attained. All the paths in between the four fruits, as well as the path of seeing before them, are called the four approaches (Magga). Depending on which fruit it precedes, it is called the approach to that fruit. In this way, there are eight types of individuals (Puggala), that is, those who are practicing the four approaches and those who are dwelling in the four fruits. In this way, the approaches and fruits are divided into six types due to differences in disposition, that is, ordinary beings (Prthagjana) with dull and sharp faculties. If one enters the path of seeing, fifteen thoughts are required, called follower of faith (Saddhanusari) and follower of dharma (Dhammanusari). When these two types reach the path of cultivation, that is, from the sixteenth thought until the diamond-like concentration (Vajropamasamadhi), they are called liberated by faith (Saddhadhimutta) and attained by view (Ditthipatta). When these two types reach the state of no more learning, that is, from the initial knowledge of exhaustion (Khaye-ñana) until the final thought, they are called liberated in time (Samayavimutta) and liberated out of time (Asamayavimutta), and so on. The differences in the types of mental concomitants (Cittasikara) are countless, and they exist dependent on the mind, so they are called mental concomitant dharmas, just like 'mine'. Such mental concomitants are called associated formations (Samprayukta-samskara). Dissociated formations (Visamprayukta-samskara) are the opposite of this, that is, things like 'attainment' (Prapti). 'Attainment' refers to the designation of one who possesses a dharma. There are three types of causal dharmas: one, pure (wholesome); two, impure (unwholesome); three, neutral (neither wholesome nor unwholesome). Pure refers to faith and so on, impure refers to greed and so on, and neutral refers to transformed mind and so on. If one accomplishes this dharma, one is called 'possessor of dharma', and the cause of this determination is called 'attainment', 'acquisition', 'accomplishment'. If 'attainment' does not exist, afflictions such as greed will manifest. --------------------------------------------------------------------------------
Chinese
前时。有学既无。无漏心故。应非圣者。异生若起善无记心。尔时应名已离染者。又诸圣者与诸异生无涅槃得。互相似故应俱名异生。或俱名圣者。如法王说。起得成就十无学法故名圣者。永断五支。乃至广说。又世尊说。苾刍当知。若有成就善不善法。我见如是诸有情类。心相续中善不善得增长无边。作如是说。汝等苾刍。不应校量有情胜劣。不应妄取补特伽罗德量浅深。乃至广说。故知法外定有实得。此有二种。一者未得已失今获。二者得已不失成就。应知非得与此相违。于何法中有得非得。于自相续及二灭中有得非得。非他相续。无有成就他身法故。非非相续。无有成就非情法故。亦非虚空。无有成就虚空者故。彼得无故非得亦无。得有三种。一者如影随形得。二者如牛王引前得。三者如犊子随后得。初得多分如无覆无记法。第二得多分如上地没生欲界结生时欲界善法得。第三得多分如闻思所成慧等。除俱生所余得。此中应作略毗婆娑。谓欲界系善不善色无前生得。但有俱生及随后得。除眼耳通慧及能变化心。并除少分。若威仪路若工巧处极数习者。诸余一切无覆无记法。及有覆无记表色。唯有俱生得。势力劣故无前后得。所余诸法一一容有前后俱得。善法得唯善。不善法得唯不善。无记法得唯无记。欲界法得 现代汉语译本：之前，如果存在‘学’（śaikṣa，有学位者）但实际上没有，因为没有无漏心（anāsrava-citta，无烦恼的心），那么这个人就不应该是圣者（ārya，已证悟者）。如果凡夫（pṛthag-jana，未证悟者）生起善心或无记心（avyākṛta-citta，非善非恶的心），那么这时应该称他为已离染者（vītarāga，已脱离欲望者）。此外，圣者和凡夫都没有涅槃得（nirvāṇa-prāpti，获得涅槃），因为他们彼此相似，所以应该都称为凡夫，或者都称为圣者。正如法王（Dharmarāja，佛陀的尊称）所说，因为生起、获得和成就十无学法（aśaikṣa-dharma，无学位者的十种法），所以称为圣者，永远断除五支（pañcaṅga，五种烦恼），乃至广说。 此外，世尊（Bhagavān，佛陀的尊称）说：‘比丘（bhikṣu，出家修行者）们，你们应当知道，如果有人成就了善法和不善法，我看到这些有情（sattva，众生）的心相续（citta-saṃtāna，心流）中，善和不善的获得增长无边。’因此这样说：‘你们这些比丘，不应该衡量有情的优劣，不应该妄自评判补特伽罗（pudgala，个体）的德行深浅。’乃至广说。所以知道在法（dharma，佛法）之外，一定有真实的‘得’（prāpti，获得）。这种‘得’有两种：一是未得已失现在获得，二是获得后不失成就。应当知道‘非得’（aprāpti，未获得）与此相反。在什么法中有‘得’和‘非得’呢？在自己的心相续和二灭（nirodha，灭尽定和择灭）中有‘得’和‘非得’，而不是在其他有情的心相续中，因为没有成就他人之法的缘故；也不是在非有情的心相续中，因为没有成就非情之法的缘故；也不是在虚空中，因为没有成就虚空者的缘故。因为那里没有‘得’，所以也没有‘非得’。‘得’有三种：一是如影随形得，二是如牛王引前得，三是如犊子随后得。第一种‘得’多半是如无覆无记法（anivṛtāvyākṛta-dharma，不覆盖本性的无记法）。第二种‘得’多半是如上地（ūrdhvabhūmi，色界和无色界）死亡后结生于欲界（kāmadhātu，欲界）时，欲界的善法得。第三种‘得’多半是如闻思所成慧（śruta-cintā-mayī prajñā，通过听闻和思考获得的智慧）等，除了俱生（sahaja，与生俱来）之外的其余‘得’。这里应该作简略的毗婆沙（vibhāṣā，注释）。即欲界系的善、不善、色法没有前生得，只有俱生和随后得。除了眼耳通慧（cakṣu-śrotra-jñāna，眼识和耳识）及能变化心（nirmāṇa-citta，能够变现的心），并除少分。如果是威仪路（īryāpatha，行住坐卧）、工巧处（śilpasthāna，工艺技巧）极数习者，其余一切无覆无记法，以及有覆无记表色（savṛtāvyākṛta-vijñapti-rūpa，覆盖本性的无记表色），只有俱生得。因为势力弱，所以没有前后得。其余诸法，每一种都可能有前后俱得。善法得唯有善，不善法得唯有不善，无记法得唯有无记，欲界法得