English
Endowed with qualities and complete abandonment, it reveals the characteristics of a true Brahmin. Among them, the perfection of wisdom is because there is no doubt about the truth and what one has attained. The so-called "about the truth" refers to not doubting the truths such as suffering, and not doubting whether "I have attained that fruit" regarding the fruits one has attained, such as the fruit of entering the stream. The remaining part is the perfection of abandonment. What is the remaining part? It is the cessation of regret, being free from craving for arising and ceasing, and the non-increase of attachment. This shows the perfection of abandonment. What is the perfection of abandonment like? It is abandoning the all-pervasive defilements of the evil realms and the phenomena of rebirth. Abandoning the all-pervasive defilements of the evil realms and abandoning the all-pervasive defilements of the phenomena of rebirth is a summary. The all-pervasive defilements that lead to evil realms are the phenomena of evil realms. The phenomena of rebirth are also the same. How is the abandonment of these two done? First, the all-pervasive defilements of the evil realms are through the cessation of regret itself, which is expressed by the term "cessation of regret." How is it through the cessation of regret itself? Because one has abandoned the actions that lead to defilements. The actions that lead to defilements are the misdeeds of body and speech, which lead to defilements when done. The remaining part is abandoning the all-pervasive defilements of the phenomena of rebirth, which is being free from craving for arising and ceasing, and the non-increase of attachment. This is expressed by the remaining part. How is it done? Because it fully shows the abandonment of desire and attachment. Fully showing the abandonment of desire is expressed by the phrase "being free from craving for arising and ceasing." Fully showing the abandonment of attachment is expressed by the phrase "attachment does not increase." What is desire? What is attachment? The characteristics of these two are about arising and ceasing, which is explained in detail. The so-called "attachment does not increase" refers to being in accordance with it, or from the perspective of the seed.
Chinese
是故说为不转还。所有贪欲等，此广说之偈颂亦应合之。如何合耶？所有贪欲皆永断，此应与生及灭之贪欲断离合之。诸行皆尽故，此应与后悔断合之。所有蕴皆遍知，彼蕴者，谓近取之五蕴自性之苦，当以无漏之智慧遍知之。此亦应与无疑合之，当使义相同。唯次第少异耳。如是所说之偈颂中，总说智慧圆满与断圆满。业与贪等之偈颂亦应合之。如何合耶？于偈颂中，业与贪及无明三者所生之对治，当合经部之文句。彼中，后悔断者，当合为业之对治。生灭之贪欲断离者，为贪欲之对治。无疑者，为无明之对治。如是所说此中，亦唯次第少异耳。又广说者，谓由无疑即显示知已得三信，谓显示于佛与法及僧知已得信。于何时得耶？谓证真谛之时，从见道起时，如是云：奇哉！薄伽梵是正等觉佛。彼之法是善说。彼之声闻僧是善入。如是现证。知已信者，何义耶？谓如实了知真谛而信者，是知已信。唯于见道，由后悔断即得圣者所喜之戒律。彼等圣者所喜之戒律，亦是无漏之律仪。圣者喜
English
Therefore, it is said to be irreversible. All desires, etc., this extensively explained verse should also be combined. How should it be combined? "All desires are completely abandoned," this should be combined with the abandonment of desire for arising and ceasing. "Because all actions are exhausted," this should be combined with the cessation of regret. "Having completely known all aggregates," those aggregates are the suffering of the nature of the five aggregates of clinging, which should be completely known by the wisdom of no outflows. This should also be combined with no doubt, making the meaning the same. Only the order is slightly different. In the verse explained as such, the perfection of wisdom and the perfection of abandonment are generally taught. The verse of karma and desire, etc., should also be combined. How should it be combined? In the verse, the antidote to whatever arises from the three, karma, desire, and ignorance, should be combined with the sentences of the Sutra Pitaka. Among them, the cessation of regret should be combined as the antidote to karma. The abandonment of desire for arising and ceasing is the antidote to desire. No doubt is the antidote to ignorance. As explained in this way, there is only a slight difference in the order. Furthermore, the extensive explanation means that by no doubt, it shows that having known, one obtains the three faiths, meaning it shows that having known the Buddha, Dharma, and Sangha, one obtains faith. When does one obtain it? It is at the time of realizing the truth, when arising from the path of seeing, one says: "How wonderful! The Bhagavan is the perfectly enlightened Buddha. His Dharma is well-spoken. His Sangha of hearers is well-entered." Thus, one directly experiences it. What is the meaning of having known and believed? It means that having truly understood the truth and believed, it is having known and believed. Only on the path of seeing, by the cessation of regret, one obtains the precepts pleasing to the noble ones. Those precepts pleasing to the noble ones are also the discipline of no outflows. Noble ones are pleased
Chinese
“适悦”是指无漏，是圣者们欢喜的，因为合乎心意，所以是圣者欢喜的。如是，名为广说，如前所说，以见道的婆罗门之相，即以无犹豫和断除后悔，按次第了知后，以信心和圣者欢喜的戒律二者，完全显示了学者的婆罗门的特征。其余的，即“彼生起，及离于坏灭贪，且贪不增长”，此句完全显示了非学者的婆罗门的特征。如何呢？因为完全显示了舍弃欲和贪。所谓“因为完全显示了舍弃欲”，即因为完全显示了舍弃欲和因为完全显示了舍弃贪。其中，“如彼离于生灭贪”之语，是因为不喜悦生存和死亡，所以应知按次第是舍弃了欲。如何做到呢？离于生贪，是因为不喜悦生存，所以是舍弃了欲。离于灭贪，是因为不喜悦死亡，所以是舍弃了欲。如经中所说，如尊者阿迦所说：“不喜悦死亡，亦不喜悦生存。以正知和忆念，当于身作个别观察。”如是宣说了偈颂。 “具增上慢者”名为广说，具增上慢者对于甚深之法，是怎样的呢？在讲述具有空性之语时，会生起犹豫，生起二念。具有空性之语，也与缘起此有故此生相符。因为无有无明等支分的作用，所以对于行等自性之法，以缘无明等自性之法故，彼是此缘，其事物即为此缘。缘起即为此缘，因此缘起即为此缘。与其相符，即随顺于
English
"Contentment" refers to the absence of outflows, which is pleasing to the noble ones. Because it is in accordance with their minds, it is pleasing to the noble ones. Thus, it is called extensive explanation. As previously stated, with the aspect of a Brahmin on the path of seeing, namely, with the absence of hesitation and the cessation of regret, having understood in order, with faith and the discipline pleasing to the noble ones, the characteristics of a Brahmin who is a learner are fully shown. The remainder, namely, "that arises, and is free from craving for destruction, and attachment does not increase," this verse fully shows the characteristics of a Brahmin who is not a learner. How so? Because it fully shows the abandonment of desire and attachment. The so-called "because it fully shows the abandonment of desire" means because it fully shows the abandonment of desire and because it fully shows the abandonment of attachment. Among them, the words "as that is free from the craving for arising and destruction" means that because one does not delight in living and dying, it should be known that desire is abandoned in order. How is it done? Being free from the craving for arising means that because one does not delight in living, desire is abandoned. Being free from the craving for destruction means that because one does not delight in dying, desire is abandoned. As it is said in the sutra, as the venerable Ajita said: "He does not delight in death, nor does he delight in life. With mindfulness and awareness, one should examine the body separately." Thus, the verse was spoken. "One with manifest pride" is called extensive explanation. One with manifest pride is deep, but what is it like? When speaking of words endowed with emptiness, doubt arises, and dualistic thoughts arise. Words endowed with emptiness are also in accordance with dependent arising, this arising because of this. Because there is no function of the limbs such as ignorance, therefore, for the phenomena of characteristics such as actions, because of the condition of phenomena of characteristics such as ignorance, that is the condition for this, and its entity is the condition for this. Dependent arising is the condition for this, therefore dependent arising is the condition for this. In accordance with that, namely, in accordance with
Chinese
是与缘起这个因素相符的。后来也会追悔莫及。如经中所说，就像（这样）广说之后，对于未得而得之者生起想，对于未证而证之者生起想，对于未现前而现前者生起想，那人后来会衰损贫乏，就像这样，会追悔莫及的。具有增上慢者，对于身体或放逸而行，贪爱会普遍生起。具有增上慢者，其贪欲的随眠也总是随逐。这样，这些经文片段，为了对治如是所说的增上慢者的近烦恼，完全显示了婆罗门本身没有增上慢，也没有贪欲的随眠。如何做到呢？为了对治犹豫的近烦恼，说了没有犹豫，这也完全显示了婆罗门本身没有增上慢。为了对治追悔莫及的近烦恼，说了断除后悔，这也完全显示了婆罗门本身没有增上慢。为了对治贪爱者的近烦恼，说了远离对生起和坏灭的贪爱，这也完全显示了婆罗门本身没有增上慢。为了对治贪欲的近烦恼，说了贪著不会增长，这也完全显示了婆罗门本身没有增上慢，这就是所说的总结语。诸比丘，修习无常想！诸比丘，应普遍修习、修习、多次作、行、稳固、精勤、极圆满、善作无常想，能完全摧毁一切欲贪，以及一切色贪，以及一切无色贪，以及掉举，以及我慢，以及一切无明，譬如房屋
English
It is in accordance with this very condition of dependent origination. Later, there will be regret. As it is said in the sutra, like this, after speaking extensively, for those who think they have attained what they have not attained, for those who think they have realized what they have not realized, for those who think they have manifested what they have not manifested, that person will later decline and become impoverished, just like this, there will be regret. For those with pride, craving arises universally for indulging in the body or being heedless. For those with pride, the latent tendencies of desire also always follow. Thus, these sutra fragments, in order to counteract the near afflictions of those with pride as described, completely show that the Brahmin himself has no pride and no latent tendencies of desire. How is it done? To counteract the near affliction of doubt, it is said that there is no doubt, and this also completely shows that the Brahmin himself has no pride. To counteract the near affliction of regret, it is said to cut off regret, and this also completely shows that the Brahmin himself has no pride. To counteract the near affliction of craving, it is said to be free from craving for arising and ceasing, and this also completely shows that the Brahmin himself has no pride. To counteract the near affliction of desire, it is said that attachment will not increase, and this also completely shows that the Brahmin himself has no pride, and that is the concluding statement. Monks, cultivate the perception of impermanence! Monks, you should universally cultivate, practice, repeatedly do, proceed, stabilize, diligently, perfectly, and well-accomplish the perception of impermanence, which can completely destroy all desire for desire, and all desire for form, and all desire for the formless, and agitation, and pride, and all ignorance, just like a house