English
English version Due to pure faith, he contemplates thus: 'The household life is confining, like a prison, full of various defilements; the homeless life is wide open, like the sky, where all good qualities grow.' He also thinks: 'Being attached to household life, they are not even able to constantly practice worldly good deeds, let alone diligently cultivate the purely unified, complete, and immaculate Brahmic conduct throughout their lives. Therefore, I should shave my head and beard, wear the robes, with true faith leave home and go forth into homelessness, diligently practice the Brahmic conduct.' Having contemplated thus, at a later time, he abandons relatives and possessions, shaves his head and beard, wears the robes, with true faith leaves home and goes forth into homelessness, upholds the pure precepts, diligently guards them, and is complete in the rules and conduct of the Patimokkha (Pratimoksha, individual liberation) code, having great fear of even minor offenses, and constantly refrains from violating the precepts. Relying on this aggregate of morality, he cultivates sense restraint, possesses mindfulness and clear comprehension, abandons the five hindrances, attains the four jhanas (dhyana, meditation), and through this gradual practice, until the exhaustion of outflows, attains liberation of mind and liberation through wisdom, and in this very life realizes through his own insight and wisdom, fully knowing: 'Birth is exhausted, the Brahmic conduct is established, what needed to be done is done, there is no more returning to this state of being.' This is called a white-born person (pudgala) arising with the Dharma (law, teaching) of Nirvana (liberation) which is neither black nor white. The Eighth Chapter on the Seven Dharmas, Part One Then Sariputra (Sariputra) said to the assembly: 'Venerable ones (ayusmat), know that the Buddha has himself thoroughly understood the seven dharmas, and after realizing perfect enlightenment, has proclaimed and taught them to his disciples. We should now gather together in harmony, and after the Buddha's Parinirvana (parinirvana, complete nirvana), let there be no discord or contention, and let the Dharma (law, teaching) and Vinaya (discipline) that accord with the Brahmic conduct abide long, benefiting and bringing happiness to countless beings (sattva), and having compassion for the world, for the multitudes of gods and humans, enabling them to obtain supreme benefit, welfare, and happiness.' What are the seven dharmas? The Udana (Udana) says: 'The number of limbs, possessions, and powers, Non-excellent and excellent, two each, Abodes of consciousness and latent tendencies, Faultless matters and cessation of disputes, seven each.' There are seven factors of enlightenment, seven persons (pudgala), seven requisites for samadhi (concentration), seven possessions, seven powers, seven non-excellent dharmas, seven excellent dharmas, again seven non-excellent dharmas, again seven excellent dharmas, seven abodes of consciousness, seven latent tendencies, seven faultless matters, and seven means of settling disputes. --------------------------------------------------------------------------------
Chinese
七等觉支者，云何为七？答：一、念等觉支；二、择法等觉支；三、精进等觉支；四、喜等觉支；五、轻安等觉支；六、定等觉支；七、舍等觉支。云何念等觉支？答：诸圣弟子，于苦思惟苦、于集思惟集、于灭思惟灭、于道思惟道，无漏作意相应诸念随念，广说乃至心明记性，是名念等觉支。云何择法等觉支？答：诸圣弟子，于苦思惟苦、于集思惟集、于灭思惟灭、于道思惟道，无漏作意相应诸简择法，广说乃至毗钵舍那，是名择法等觉支。云何精进等觉支？答：诸圣弟子，于苦思惟苦、于集思惟集、于灭思惟灭、于道思惟道，无漏作意相应诸勤精进，广说乃至励意不息，是名精进等觉支。云何喜等觉支？答：诸圣弟子，于苦思惟苦、于集思惟集、于灭思惟灭、于道思惟道，无漏作意相应心欣、极欣、数欣、欣性欣类、适意悦意可意、踊跃非不踊跃、悦受适悦、调柔性堪任性、欢悦欢悦性、欢喜欢喜性，是名喜等觉支。云何轻安等觉支？答：诸圣弟子，于苦思惟苦、于集思惟集、于灭思惟灭、于道思惟道，无漏作意相应身轻安心轻安、轻安性轻安类，是名轻安等觉支。云何定等觉支？答：诸圣弟子，于苦思惟苦、于集思惟集、于灭思惟灭、于道思惟道，无漏作意相应心住等住，广说乃至心一境性，是名定等觉支。云 现代汉语译本 七等觉支（Satta Bojjhaṅgā），什么是七等觉支？答：一、念等觉支（Sati-sambojjhaṅga）；二、择法等觉支（Dhamma-vicaya-sambojjhaṅga）；三、精进等觉支（Viriya-sambojjhaṅga）；四、喜等觉支（Pīti-sambojjhaṅga）；五、轻安等觉支（Passaddhi-sambojjhaṅga）；六、定等觉支（Samādhi-sambojjhaṅga）；七、舍等觉支（Upekkhā-sambojjhaṅga）。 什么是念等觉支？答：诸位圣弟子，对于苦谛思惟苦，对于集谛思惟集，对于灭谛思惟灭，对于道谛思惟道，与无漏作意相应的各种忆念和随念，详细来说，就是心的明记性，这叫做念等觉支。 什么是择法等觉支？答：诸位圣弟子，对于苦谛思惟苦，对于集谛思惟集，对于灭谛思惟灭，对于道谛思惟道，与无漏作意相应的各种简择法，详细来说，就是毗钵舍那（Vipassanā，内观），这叫做择法等觉支。 什么是精进等觉支？答：诸位圣弟子，对于苦谛思惟苦，对于集谛思惟集，对于灭谛思惟灭，对于道谛思惟道，与无漏作意相应的各种勤奋精进，详细来说，就是努力不懈，这叫做精进等觉支。 什么是喜等觉支？答：诸位圣弟子，对于苦谛思惟苦，对于集谛思惟集，对于灭谛思惟灭，对于道谛思惟道，与无漏作意相应的心欣喜、极欣喜、数数欣喜、欣喜的性质和种类，感到适意、悦意、可意，踊跃而且不是不踊跃，喜悦地领受适悦，身心调柔且堪能，充满欢悦和欢悦的性质，充满欢喜和欢喜的性质，这叫做喜等觉支。 什么是轻安等觉支？答：诸位圣弟子，对于苦谛思惟苦，对于集谛思惟集，对于灭谛思惟灭，对于道谛思惟道，与无漏作意相应的身轻安和心轻安，轻安的性质和种类，这叫做轻安等觉支。 什么是定等觉支？答：诸位圣弟子，对于苦谛思惟苦，对于集谛思惟集，对于灭谛思惟灭，对于道谛思惟道，与无漏作意相应的心住和等住，详细来说，就是心一境性，这叫做定等觉支。
English
English version The seven factors of enlightenment (Satta Bojjhaṅgā): What are the seven? Answer: 1. Mindfulness as a factor of enlightenment (Sati-sambojjhaṅga); 2. Investigation of phenomena as a factor of enlightenment (Dhamma-vicaya-sambojjhaṅga); 3. Energy as a factor of enlightenment (Viriya-sambojjhaṅga); 4. Joy as a factor of enlightenment (Pīti-sambojjhaṅga); 5. Tranquility as a factor of enlightenment (Passaddhi-sambojjhaṅga); 6. Concentration as a factor of enlightenment (Samādhi-sambojjhaṅga); 7. Equanimity as a factor of enlightenment (Upekkhā-sambojjhaṅga). What is mindfulness as a factor of enlightenment? Answer: When noble disciples contemplate suffering in suffering, contemplate arising in arising, contemplate cessation in cessation, and contemplate the path in the path, the various recollections and mindfulness associated with undefiled attention, extensively speaking, the mind's ability to remember, this is called mindfulness as a factor of enlightenment. What is investigation of phenomena as a factor of enlightenment? Answer: When noble disciples contemplate suffering in suffering, contemplate arising in arising, contemplate cessation in cessation, and contemplate the path in the path, the various discriminations of phenomena associated with undefiled attention, extensively speaking, Vipassanā (insight meditation), this is called investigation of phenomena as a factor of enlightenment. What is energy as a factor of enlightenment? Answer: When noble disciples contemplate suffering in suffering, contemplate arising in arising, contemplate cessation in cessation, and contemplate the path in the path, the various diligent efforts associated with undefiled attention, extensively speaking, striving without ceasing, this is called energy as a factor of enlightenment. What is joy as a factor of enlightenment? Answer: When noble disciples contemplate suffering in suffering, contemplate arising in arising, contemplate cessation in cessation, and contemplate the path in the path, the mind's delight, extreme delight, repeated delight, the nature and kind of delight, feeling agreeable, pleasing, and desirable, exulting and not not exulting, joyfully receiving pleasure, the body and mind being pliable and capable, filled with gladness and the nature of gladness, filled with joy and the nature of joy, associated with undefiled attention, this is called joy as a factor of enlightenment. What is tranquility as a factor of enlightenment? Answer: When noble disciples contemplate suffering in suffering, contemplate arising in arising, contemplate cessation in cessation, and contemplate the path in the path, the tranquility of body and the tranquility of mind, the nature and kind of tranquility, associated with undefiled attention, this is called tranquility as a factor of enlightenment. What is concentration as a factor of enlightenment? Answer: When noble disciples contemplate suffering in suffering, contemplate arising in arising, contemplate cessation in cessation, and contemplate the path in the path, the mind's abiding and equanimity, extensively speaking, the one-pointedness of mind, associated with undefiled attention, this is called concentration as a factor of enlightenment. --------------------------------------------------------------------------------
Chinese
何舍等觉支？答：诸圣弟子，于苦思惟苦、于集思惟集、于灭思惟灭、于道思惟道，无漏作意相应心平等性、心正直性、心无警觉寂静住性，是名舍等觉支。 七补特伽罗者，云何为七？答：一、随信行补特伽罗；二、随法行补特伽罗；三、信胜解补特伽罗；四、见至补特伽罗；五、身证补特伽罗；六、慧解脱补特伽罗；七、俱分解脱补特伽罗。云何随信行补特伽罗？答：此随信行补特伽罗，先凡位中禀性多信，多爱多净多胜解多慈愍，少思惟少称量少观察少简择少推求。彼由多信多爱多净多胜解多慈愍故，得遇如来或佛弟子，宣说正法教授教诫。由遇如来或佛弟子宣说正法教授教诫，以无量门分别开示，苦真是苦、集真是集、灭真是灭、道真是道。便作是念：“善哉善哉！所言谛实定不虚妄。苦真是苦、集真是集、灭真是灭、道真是道。我于今者应勤观察，诸行无常有漏行苦，一切法空无我。”作是念已遂勤观察，诸行无常有漏行苦，一切法空无我。由勤观察诸行无常有漏行苦、一切法空无我故，便于后时后分修得世第一法。从此无间生苦法智忍，相应圣道观欲界行，为无常或苦或空或无我，随一现前乃至未起道类智现在前，尔时名随信行。是名随信行补特伽罗。云何随法行补特伽罗？答：此随法行补特伽罗 现代汉语译本： 何为舍等觉支？答：诸位圣弟子，对于苦谛思惟苦，对于集谛思惟集，对于灭谛思惟灭，对于道谛思惟道，以无漏的作意相应，使心达到平等性、正直性、无警觉的寂静安住性，这称为舍等觉支。 七种补特伽罗（pudgalas，人）是什么？答：一、随信行补特伽罗；二、随法行补特伽罗；三、信胜解补特伽罗；四、见至补特伽罗；五、身证补特伽罗；六、慧解脱补特伽罗；七、俱分解脱补特伽罗。什么是随信行补特伽罗？答：这位随信行补特伽罗，在还是凡夫的时候，禀性多信，多爱乐、多清净、多胜解、多慈愍，少思惟、少称量、少观察、少简择、少推求。因为多信、多爱乐、多清净、多胜解、多慈愍的缘故，得以遇到如来（Tathagata）或佛的弟子，宣说正法，给予教授教诫。由于遇到如来或佛的弟子宣说正法，给予教授教诫，以无量法门分别开示，苦谛确实是苦，集谛确实是集，灭谛确实是灭，道谛确实是道。便这样想：‘好啊！好啊！所说的是真实不虚妄的。苦谛确实是苦，集谛确实是集，灭谛确实是灭，道谛确实是道。我从现在开始应当勤奋观察，诸行是无常的，有漏的行是苦的，一切法是空无我的。’这样想了之后，就勤奋观察，诸行是无常的，有漏的行是苦的，一切法是空无我的。由于勤奋观察诸行是无常的，有漏的行是苦的，一切法是空无我的缘故，于是在后来的时间里修得世第一法。从此无间产生苦法智忍，相应的圣道观欲界诸行，为无常、或苦、或空、或无我，随一显现，乃至未生起道类智之前，这时称为随信行。这就是随信行补特伽罗。什么是随法行补特伽罗？答：这位随法行补特伽罗
English
English version: What is the abandonment enlightenment factor? The answer is: Those noble disciples who contemplate suffering as suffering, contemplate arising as arising, contemplate cessation as cessation, and contemplate the path as the path, with non-leaking attention corresponding to equanimity of mind, uprightness of mind, and the state of dwelling in tranquility without vigilance, this is called the abandonment enlightenment factor. What are the seven *pudgalas* (persons)? The answer is: 1. *Saddhanusari* *pudgala* (one who follows by faith); 2. *Dhammanusari* *pudgala* (one who follows by Dharma); 3. *Saddha-vimutta* *pudgala* (one liberated by faith); 4. *Ditthippatta* *pudgala* (one who has attained vision); 5. *Kayasakkhi* *pudgala* (one who is a body-witness); 6. *Panna-vimutta* *pudgala* (one liberated by wisdom); 7. *Ubhato-bhaga-vimutta* *pudgala* (one liberated in both ways). What is a *Saddhanusari* *pudgala*? The answer is: This *Saddhanusari* *pudgala*, while still an ordinary person, is by nature full of faith, much love, much purity, much conviction, and much compassion, but little thinking, little measuring, little observing, little discerning, and little seeking. Because of much faith, much love, much purity, much conviction, and much compassion, he encounters a *Tathagata* (Thus Come One) or a disciple of the Buddha, who proclaims the true Dharma, giving instruction and admonition. Because of encountering a *Tathagata* or a disciple of the Buddha who proclaims the true Dharma, giving instruction and admonition, he is shown in countless ways that suffering is truly suffering, arising is truly arising, cessation is truly cessation, and the path is truly the path. Then he thinks: 'Good! Good! What is said is true and not false. Suffering is truly suffering, arising is truly arising, cessation is truly cessation, and the path is truly the path. From now on, I should diligently observe that all conditioned things are impermanent, conditioned things are suffering, and all *dharmas* are empty and without self.' Having thought this, he diligently observes that all conditioned things are impermanent, conditioned things are suffering, and all *dharmas* are empty and without self. Because of diligently observing that all conditioned things are impermanent, conditioned things are suffering, and all *dharmas* are empty and without self, he later cultivates and attains the highest mundane Dharma. From this, without interruption, arises the *Kshanti* (patience) of the knowledge of suffering, and the corresponding noble path contemplates the realms of desire as impermanent, or suffering, or empty, or without self, whichever appears first, until the knowledge of the path arises, at which time he is called a *Saddhanusari*. This is a *Saddhanusari* *pudgala*. What is a *Dhammanusari* *pudgala*? The answer is: This *Dhammanusari* *pudgala* --------------------------------------------------------------------------------