English
English version In the future, there are such distinctions (vikalpa). Four, knowing the ripeness of karma: The *Mahaprajnaparamita-sastra* says that there are two types of karma that must be experienced, while roots (good or bad roots) are not necessarily experienced. Karma that must be experienced is unavoidable, or it requires waiting for the right time, place, and person to experience the result. For example, someone should enjoy blessings together with a Chakravartin (*cakravartin*, wheel-turning king), then they must wait for the time when the Chakravartin appears. This 'time' is waiting for the Chakravartin's appearance, the 'place' is the location where the Chakravartin appears, and the 'person' is the Chakravartin himself. Five, knowing the place of experiencing: The *Mahaprajnaparamita-sastra* says that the desire realm experiences karma and roots of three types of feelings, the form realm experiences karma and roots of two types of feelings, and the formless realm experiences karma and roots of one type of feeling. Six, knowing the mind of experiencing: The *Mahaprajnaparamita-sastra* says that in a wholesome mind, one experiences wholesome, unwholesome, and neutral roots; unwholesome and neutral minds are the same. Like this, understanding each of these six things is called 'knowing the result of karma'. Question: Is it that one directly knows the future with the physical eye? Or is there another wisdom that knows the future? If one directly knows the future with the physical eye, then the physical eye can only see present form, and should not know the future. If there is another wisdom that knows the future, then why is it said that the physical eye born of parents can know? Answer: Because one generates another wisdom through the physical eye to know, therefore it is said that the physical eye can know. The physical eye can see the form at the time of a person's death and birth, and consciousness can know the future, just like the divine eye (*divyacakṣus*) can know the future; the reasoning here is the same. The *Abhidharmakośa* says that the divine eye and the divine ear have form and sound as their objects. If so, then death and birth should both be understood. How can one know that being is associated with evil deeds of body, speech, and mind, slanders the sages, and therefore abandons life, and will surely experience the evil path of no cultivation, falling into a dark place to be born? The detailed explanation is as described in the sutras. Answer: One cannot know through the divine eye, but rather through another wisdom. This wisdom is accompanied by the divine eye's penetration, arising in the continuum of sages, and is able to know these things. The *Vimuttimagga* also says that the divine eye generates four wisdoms: wisdom of future division, wisdom of one's own actions, wisdom of actions like these, and wisdom of the result of karma. With the wisdom of future division, one can know the form that will arise in the future. With the wisdom of one's own actions, seeing others, one knows that they will go to that destination because of this karma. With the wisdom of actions like these, seeing which destination this person is reborn into, one knows their previous karma. With the wisdom of the result of karma, one knows when there will be light, when there will be afflictions, when there will be skillful means, this karma should ripen, this karma should not be experienced, this karma should be experienced more, this karma should be experienced less. Now, relying on the power of the sutras, the physical eye generates wisdom in the same way. --------------------------------------------------------------------------------
Chinese
云肉眼知。非即肉眼知也。次偈颂六偈三重。初一偈颂眼因。次一偈颂眼体。后三偈颂眼用。用中云弥楼山者。此云高山。亦日光山。须弥山者。此云妙高山。 经曰。复次常精进至得千二百耳功德者。次明耳根功德。序说四重。一指定因果。二总境宽狭。三委知巨细。四结其力能。此指定因果也。 经曰。以是清净耳至言语音声者。此总境宽狭。 经曰。象声马声至佛声者。此委知巨细也。 经曰。以要言之至不坏耳根者。此结其力能也。凡人六根取尘过度。及尘过强其根则坏。今由经力虽过虽强亦不能坏。次颂十八偈四重。初一偈总境宽狭。次九偈半能知事类。次四偈半善听法音。后三偈美其力用。事类六重。初两偈闻人中事类声。次一偈闻天中事类声。次两偈闻山中事类声。次两偈闻海中事类声。次一偈闻乱鸟事类声。后一偈半闻净天事类声。次四偈半闻法音三重。初一偈半闻声闻说法声。次一偈半闻菩萨说法声。后一偈半闻如来说法声。次三偈美其力用。初两偈美能。后一偈美位。 经曰。复次常精至八百鼻功德者。次明鼻根。序说四重一指定因果。二总境宽狭。三委知巨细。四结其力能。此指定因果也。 经曰。以是清净鼻根至种种诸香者。总境宽狭也。 经 现代汉语译本 ‘云肉眼知。非即肉眼知也。’意思是说，凭借肉眼（flesh eye）也能知晓事物，但并非仅仅依靠肉眼本身来知晓。接下来的偈颂有六偈，分为三重含义。首先一偈颂扬眼根的因缘，其次一偈颂扬眼根的本体，最后三偈颂扬眼根的作用。在眼根的作用中提到的‘弥楼山’，在这里指的是高山，也称为日光山。‘须弥山’，在这里指的是妙高山（wonderfully high mountain）。 ‘经曰。复次常精进至得千二百耳功德者。’接下来阐明耳根的功德。序说分为四重含义：一是指定因果，二是总括境界的宽广与狭窄，三是详细了解巨大与细微，四是总结其力量与能力。这里指的是指定因果。 ‘经曰。以是清净耳至言语音声者。’这是总括境界的宽广与狭窄。 ‘经曰。象声马声至佛声者。’这是详细了解巨大与细微。 ‘经曰。以要言之至不坏耳根者。’这是总结其力量与能力。凡人六根接触尘境过度，或者尘境过于强烈，其根就会损坏。现在由于经典的力量，即使过度或者过于强烈，也不能损坏。接下来的颂有十八偈，分为四重含义。首先一偈总括境界的宽广与狭窄，其次九偈半说明能够知晓的事物种类，其次四偈半赞美善于听闻佛法之音，最后三偈赞美其力量与作用。事物种类分为六重含义：首先两偈听闻人中的事物声音，其次一偈听闻天中的事物声音，其次两偈听闻山中的事物声音，其次两偈听闻海中的事物声音，其次一偈听闻嘈杂鸟类的声音，最后半偈听闻清净天的事物声音。其次四偈半听闻佛法之音，分为三重含义：首先一偈半听闻声闻（Śrāvaka）说法的声音，其次一偈半听闻菩萨（Bodhisattva）说法的声音，最后一偈半听闻如来（Tathāgata）说法的声音。其次三偈赞美其力量与作用，首先两偈赞美其能力，后一偈赞美其地位。 ‘经曰。复次常精至八百鼻功德者。’接下来阐明鼻根。序说分为四重含义：一是指定因果，二是总括境界的宽广与狭窄，三是详细了解巨大与细微，四是总结其力量与能力。这里指的是指定因果。 ‘经曰。以是清净鼻根至种种诸香者。’这是总括境界的宽广与狭窄。 经
English
English version 'Cloud flesh eye knows. Not just flesh eye knows.' This means that one can know things through the flesh eye, but not solely relying on the flesh eye itself. The following verses consist of six stanzas, divided into three layers of meaning. First, one stanza praises the causes and conditions of the eye-root; second, one stanza praises the substance of the eye-root; and finally, three stanzas praise the function of the eye-root. The 'Mount Meru' mentioned in the function of the eye-root refers to a high mountain, also known as Sunlight Mountain. 'Mount Sumeru' refers to Wonderfully High Mountain (妙高山). 'The sutra says: Furthermore, Constantly Diligent, up to obtaining the twelve hundred merits of the ear.' Next, it explains the merits of the ear-root. The introduction is divided into four layers of meaning: first, specifying cause and effect; second, summarizing the breadth and narrowness of the realm; third, thoroughly knowing the large and small; and fourth, concluding its power and ability. This refers to specifying cause and effect. 'The sutra says: With this pure ear, up to speech and sound.' This summarizes the breadth and narrowness of the realm. 'The sutra says: Elephant sounds, horse sounds, up to Buddha sounds.' This thoroughly knows the large and small. 'The sutra says: In short, up to the indestructible ear-root.' This concludes its power and ability. Ordinary people's six roots excessively contact dust, or the dust is too strong, and their roots will be damaged. Now, due to the power of the sutra, even if it is excessive or too strong, it cannot be damaged. The following verses consist of eighteen stanzas, divided into four layers of meaning. First, one stanza summarizes the breadth and narrowness of the realm; second, nine and a half stanzas explain the types of things that can be known; third, four and a half stanzas praise the ability to listen well to the Dharma sound; and finally, three stanzas praise its power and function. The types of things are divided into six layers of meaning: first, two stanzas hear the sounds of things in the human realm; second, one stanza hears the sounds of things in the heavenly realm; third, two stanzas hear the sounds of things in the mountains; fourth, two stanzas hear the sounds of things in the sea; fifth, one stanza hears the sounds of chaotic birds; and finally, half a stanza hears the sounds of things in the pure heavens. Next, four and a half stanzas hear the Dharma sound, divided into three layers of meaning: first, one and a half stanzas hear the sound of Śrāvaka (声闻) preaching the Dharma; second, one and a half stanzas hear the sound of Bodhisattva (菩萨) preaching the Dharma; and finally, one and a half stanzas hear the sound of Tathāgata (如来) preaching the Dharma. Next, three stanzas praise its power and function, first, two stanzas praise its ability, and the last stanza praises its position. 'The sutra says: Furthermore, Constantly Diligent, up to the eight hundred merits of the nose.' Next, it explains the nose-root. The introduction is divided into four layers of meaning: first, specifying cause and effect; second, summarizing the breadth and narrowness of the realm; third, thoroughly knowing the large and small; and fourth, concluding its power and ability. This refers to specifying cause and effect. 'The sutra says: With this pure nose-root, up to all kinds of fragrances.' This summarizes the breadth and narrowness of the realm. Sutra --------------------------------------------------------------------------------
Chinese
曰。须曼那华至悉能分别者。次委知巨细也。四重。一闻地居身外香。二闻地居身内香。三闻天居身外香。四闻天居身内香。此闻地居身外香也。须曼那者此云好意。阇提者此云生亦曰实。瞻卜者此云黄华。亦曰金色华。波罗罗者此云重(平声)。 经曰。又复别知至分别不错者。此闻地居身内香也。 经曰。持是经者至无不闻知者。此闻天居身外香。波利质多罗者。此云护种种。𤘽鞞陀罗者。此云大游戏破地。 经曰。又闻诸天身香至皆悉遥闻者。次闻天居身内香两重。一闻地天身香。二闻空天身香。此闻地天身香。忉利已下地居故。炎摩已上空居故。 经曰。如是展转至知其所在者。此闻空天身香二意。一闻住空天身香。即生天住空不解空故。二闻解空天身香。即净天解空不住涅槃故。 经曰。虽闻此香至忆念不谬者。此结其力能也。次颂三十偈三重。初一偈颂总境。次二十八偈颂别用。后一偈颂结力。别用八重。初五偈知人中事。第二四偈知初天事。第三一偈知修罗事。第四一偈知畜生事。第五五偈知未形事。第六五偈知第二天事。第七两偈知空天事。第八五偈知净天事。人中五得。一偈知花香。一偈知男女。一偈知君臣。一偈知宝物。一偈知内身第二四偈知初天事。初一偈知 现代汉语译本： 问：如果能完全分辨须曼那华（Sumanahua，意为好意）的香味，接下来就能详细知道香味的巨细吗？ 答：有四种香：一是闻地居身外香，二是闻地居身内香，三是闻天居身外香，四是闻天居身内香。这里说的是闻地居身外香。须曼那（Sumanahua）的意思是好意。阇提（阇提）的意思是生，也说是实。瞻卜（瞻卜）的意思是黄华，也说是金色华。波罗罗（波罗罗）的意思是重（平声）。 经文说：‘又能够分辨，直到分别不错。’这是说闻地居身内香。 经文说：‘持诵这部经的人，没有不能闻知的。’这是说闻天居身外香。波利质多罗（Paricchatraka）的意思是护种种。𤘽鞞陀罗（Kovidara）的意思是大游戏破地。 经文说：‘又闻到诸天的身香，都能遥远地闻到。’接下来是闻天居身内香，分为两重：一是闻地天身香，二是闻空天身香。这里说的是闻地天身香，因为忉利天（Trayastrimsa）以下是地居天，炎摩天（Yama）以上是空居天。 经文说：‘像这样辗转，直到知道他们所在的地方。’这是说闻空天身香，有两种意思：一是闻住空天身香，即生天住在空中，不了解空性；二是闻解空天身香，即净天了解空性，不住于涅槃。 经文说：‘即使闻到这些香，也能忆念不谬误。’这是总结其能力。接下来是三十偈颂，分为三重：初一偈颂总说境界，其次二十八偈颂分别说明用途，后一偈颂总结能力。分别说明用途分为八重：初五偈知道人中事，第二四偈知道初天事，第三一偈知道修罗事，第四一偈知道畜生事，第五五偈知道未形事，第六五偈知道第二天事，第七两偈知道空天事，第八五偈知道净天事。人中五得：一偈知道花香，一偈知道男女，一偈知道君臣，一偈知道宝物，一偈知道内身。第二四偈知道初天事，初一偈知道。