Chinese
，先凡位中禀性多思惟多称量多观察多简择多推求，少信少爱少净少胜解少慈愍。彼由多思惟多称量多观察多简择多推求故，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。我于今者应自审知、应自审见、应自审察，诸行无常有漏行苦、一切法空无我。”作是念已便自审察，诸行无常有漏行苦、一切法空无我。由自审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，尔时名随法行。是名随法行补特伽罗。云何信胜解补特伽罗？答：即随信行补特伽罗，得道类智故，舍随信行性入信胜解数，是名信胜解补特伽罗。云何见至补特伽罗？答即随法行补特伽罗，得道类智故，舍随法行性入见至数，是名见至补特伽罗。云何身证补特伽罗？答：若补特伽罗，虽于八解脱身已证具足住，而未以慧永慧诸漏，是名身证补特伽罗。云何慧解脱补特伽罗？答：若补特伽罗，虽于八解脱身未证具足住，而已以慧永尽诸漏，是名慧解脱补 现代汉语译本： 先说凡夫位中的众生，他们的禀性是多思惟、多称量、多观察、多简择、多推求，少信、少爱、少净、少胜解、少慈愍。由于他们多思惟、多称量、多观察、多简择、多推求的缘故，得以遇到如来（Tathagata，佛的称号之一）或佛弟子，宣说正法，给予教授教诫。由于遇到如来或佛弟子宣说正法，给予教授教诫，以无量法门分别开示，苦（Dukkha，佛教基本概念，指人生的痛苦）真是苦、集（Samudaya，佛教基本概念，指痛苦的根源）真是集、灭（Nirodha，佛教基本概念，指痛苦的止息）真是灭、道（Magga，佛教基本概念，指通往止息痛苦的道路）真是道。他们便这样想：‘太好了！太好了！所说的是真实不虚妄的。苦真是苦、集真是集、灭真是灭、道真是道。我如今应当自己审知、自己审见、自己审察，诸行无常（Anicca，佛教基本概念，指一切事物都在变化）、有漏行苦（指受烦恼影响的行为是痛苦的）、一切法空（Sunyata，佛教基本概念，指一切事物没有永恒不变的自性）无我（Anatta，佛教基本概念，指没有永恒不变的自我）。’这样想了之后，便自己审察，诸行无常、有漏行苦、一切法空无我。由于自己审察诸行无常、有漏行苦、一切法空无我的缘故，于是在后来的时间里修习而证得世第一法（Lokikagradharma，指世间最高的禅定）。从此无间生起苦法智忍（Dukkhadhammakkhanti，对苦谛的忍可），相应于圣道，观察欲界（Kāmadhātu，指众生有情欲的世界）的诸行，为无常、或苦、或空、或无我，随一念现前，乃至未生起道类智（Maggakkayanana，对道谛的智慧）之前，这时称为随法行（Dhammanusari，随顺正法修行者）。这就是随法行补特伽罗（Pudgala，人）。 什么是信胜解补特伽罗？回答：就是随信行补特伽罗，得到道类智的缘故，舍弃随信行（Saddhanusari，随顺信心修行者）的性质，进入信胜解（Saddhadhimutta，以信心为主要解脱方式者）的行列，这就是信胜解补特伽罗。 什么是见至补特伽罗？回答：就是随法行补特伽罗，得到道类智的缘故，舍弃随法行的性质，进入见至（Ditthipatta，通过知见达到解脱者）的行列，这就是见至补特伽罗。 什么是身证补特伽罗？回答：如果某个补特伽罗，虽然对于八解脱（Attha Vimokkha，八种禅定解脱）已经以身证得具足安住，但还没有用智慧永远断尽诸漏（Asava，烦恼），这就是身证补特伽罗。 什么是慧解脱补特伽罗？回答：如果某个补特伽罗，虽然对于八解脱还没有以身证得具足安住，但是已经用智慧永远断尽诸漏，这就是慧解脱补特伽罗。
English
English version: Firstly, concerning beings in the position of ordinary people, their nature is characterized by much thinking, much measuring, much observing, much scrutinizing, and much seeking. They have little faith, little love, little purity, little conviction, and little compassion. Because of their much thinking, much measuring, much observing, much scrutinizing, and much seeking, they have the opportunity to encounter the Tathagata (one of the titles of the Buddha) or a disciple of the Buddha, who proclaims the true Dharma, giving instruction and admonition. Because of encountering the Tathagata or a disciple of the Buddha who proclaims the true Dharma, giving instruction and admonition, the true nature of suffering (Dukkha, a fundamental concept in Buddhism, referring to the pain of life) is revealed through countless means, the true nature of origin (Samudaya, a fundamental concept in Buddhism, referring to the root of suffering) is revealed, the true nature of cessation (Nirodha, a fundamental concept in Buddhism, referring to the cessation of suffering) is revealed, and the true nature of the path (Magga, a fundamental concept in Buddhism, referring to the path to the cessation of suffering) is revealed. They then think: 'Excellent! Excellent! What is said is true and not false. Suffering is truly suffering, origin is truly origin, cessation is truly cessation, and the path is truly the path. I should now examine myself, see for myself, and observe for myself that all conditioned things are impermanent (Anicca, a fundamental concept in Buddhism, referring to the changing nature of all things), conditioned actions influenced by defilements are suffering, and all phenomena are empty (Sunyata, a fundamental concept in Buddhism, referring to the lack of inherent existence in all things) and without self (Anatta, a fundamental concept in Buddhism, referring to the lack of a permanent self).' Having thought this, they then examine themselves, that all conditioned things are impermanent, conditioned actions influenced by defilements are suffering, and all phenomena are empty and without self. Because of examining themselves that all conditioned things are impermanent, conditioned actions influenced by defilements are suffering, and all phenomena are empty and without self, they then cultivate and attain the highest mundane Dharma (Lokikagradharma, referring to the highest worldly concentration) at a later time. From this, without interruption, arises the acceptance of the knowledge of the Dharma of suffering (Dukkhadhammakkhanti, acceptance of the truth of suffering), corresponding to the noble path, observing the actions of the desire realm (Kāmadhātu, the realm of beings with sensual desires) as impermanent, or suffering, or empty, or without self, whichever arises, until the knowledge of the path (Maggakkayanana, the wisdom of the path) arises, at which time they are called a follower of the Dharma (Dhammanusari, one who practices in accordance with the Dharma). This is called a follower of the Dharma, a person (Pudgala, individual). What is a person who is liberated by faith (Saddhadhimutta)? The answer is: It is the person who is a follower of faith (Saddhanusari), who, because of attaining the knowledge of the path, abandons the nature of a follower of faith and enters the category of those liberated by faith. This is called a person liberated by faith. What is a person who has attained vision (Ditthipatta)? The answer is: It is the person who is a follower of the Dharma, who, because of attaining the knowledge of the path, abandons the nature of a follower of the Dharma and enters the category of those who have attained vision. This is called a person who has attained vision. What is a person who has attained bodily realization? The answer is: If a person, although having attained and abided in the eight liberations (Attha Vimokkha, eight meditative liberations) through bodily experience, has not yet eradicated all defilements (Asava, mental impurities) with wisdom, this is called a person who has attained bodily realization. What is a person who is liberated by wisdom? The answer is: If a person, although not having attained and abided in the eight liberations through bodily experience, has already eradicated all defilements with wisdom, this is called a person who is liberated by wisdom. --------------------------------------------------------------------------------
Chinese
特伽罗。云何俱分解脱补特伽罗？答：若补特伽罗，于八解脱身已证具足住，而复以慧永尽诸漏，是名俱解脱分补特伽罗。问何故名俱分解脱补特伽罗？答：有二分障，一、烦恼分障；二、解脱分障，是名俱分。此补特伽罗于彼二分障，心俱解脱、极解脱、永解脱，是名俱分解脱补特伽罗。 七定具者，云何为七，答：一、正见；二、正思惟；三、正语；四、正业；五、正命；六、正勤；七、正念。如是七种即七道支，应如彼相一一别说，是名定具。问何故名定具？答：定谓正定，由七道支资助围绕，令彼增盛具大势力，自在运转究竟圆满，故名定具。 七财者，云何为七？一者信财；二者戒财；三者惭财；四者愧财；五者闻财；六者舍财；七者慧财。云何信财？答：如世尊说：苾刍当知，有圣弟子，于如来所修植净信根生安住，不为沙门或婆罗门或天魔梵或余世间如法引夺，是名信财。云何戒财？答：如世尊说：苾刍当知，有圣弟子，离断在命、离不与取、离欲邪行、离虚诳语、离饮诸酒，是名戒财。云何惭财？答：如世尊说：有具惭者，于可惭羞恶不善法，有诸杂染能感后有、有极炽然苦异熟果、能引后世生老死法，深起惭羞，是名惭财。云何愧财？答：如世尊说：有住愧者，于可愧耻恶不善法，有 现代汉语译本 特伽罗（Pudgala，补特伽罗）：什么是俱分解脱的补特伽罗？回答：如果某个补特伽罗，对于八解脱已经通过身体证得具足安住，并且又通过智慧永远断尽了各种烦恼，这就叫做俱分解脱的补特伽罗。问：为什么叫做俱分解脱的补特伽罗？回答：有两种障碍，第一是烦恼的障碍，第二是解脱的障碍，这叫做‘俱分’。这个补特伽罗对于这两种障碍，内心同时解脱、极其解脱、永远解脱，这就叫做俱分解脱的补特伽罗。 七定具是什么？回答：第一是正见，第二是正思惟，第三是正语，第四是正业，第五是正命，第六是正勤，第七是正念。这七种就是七道支，应当像描述它们各自的相那样一一分别解说，这就叫做定具。问：为什么叫做定具？回答：定，指的是正定，由于七道支的资助围绕，使它增长强盛，具有强大的势力，自在运转，究竟圆满，所以叫做定具。 七财是什么？第一是信财，第二是戒财，第三是惭财，第四是愧财，第五是闻财，第六是舍财，第七是慧财。什么是信财？回答：如世尊所说：‘比丘们应当知道，有圣弟子，对于如来那里修植清净的信心之根，生起安住，不被沙门（Śrāmaṇa，出家修行者）或者婆罗门（Brāhmaṇa，祭司）或者天魔梵（Deva-Māra-Brahma，天界的魔和梵天）或者其他世间如法地引诱夺走’，这就叫做信财。什么是戒财？回答：如世尊所说：‘比丘们应当知道，有圣弟子，远离断生命、远离不予而取、远离欲邪行、远离虚诳语、远离饮用各种酒’，这就叫做戒财。什么是惭财？回答：如世尊所说：‘有具备惭的人，对于可惭可羞的恶不善法，有各种杂染，能够感生后有，有极其炽热的痛苦异熟果报，能够引生后世的生老死法，深深地生起惭愧之心’，这就叫做惭财。什么是愧财？回答：如世尊所说：‘有安住于愧的人，对于可愧可耻的恶不善法，有
English
English version Tegalo (Pudgala): What is a Pudgala (person) who is liberated in both ways? Answer: If a Pudgala (person) has already attained and dwells fully in the eight liberations through the body, and furthermore, through wisdom, has completely exhausted all defilements, this is called a Pudgala (person) liberated in both ways. Question: Why is it called a Pudgala (person) liberated in both ways? Answer: There are two kinds of obstructions: first, the obstruction of afflictions; second, the obstruction of liberation; these are called 'both ways'. This Pudgala (person), with regard to these two kinds of obstructions, has his mind simultaneously liberated, extremely liberated, and eternally liberated; this is called a Pudgala (person) liberated in both ways. What are the seven requisites for concentration? Answer: First is right view; second is right thought; third is right speech; fourth is right action; fifth is right livelihood; sixth is right effort; seventh is right mindfulness. These seven are the seven limbs of the path, and should be explained separately, each according to its own characteristic; these are called the requisites for concentration. Question: Why are they called the requisites for concentration? Answer: Concentration refers to right concentration, which, supported and surrounded by the seven limbs of the path, is enabled to increase and become strong, possessing great power, freely operating, and ultimately complete; therefore, they are called the requisites for concentration. What are the seven treasures? First is the treasure of faith; second is the treasure of morality; third is the treasure of shame; fourth is the treasure of embarrassment; fifth is the treasure of learning; sixth is the treasure of generosity; seventh is the treasure of wisdom. What is the treasure of faith? Answer: As the World Honored One said: 'Bhikkhus (monks), you should know that a noble disciple, in the place of the Tathagata (如来，one who has thus come), cultivates a pure root of faith, arises and dwells in it, and is not lawfully led away or taken away by a Śrāmaṇa (沙门，wandering ascetics) or a Brāhmaṇa (婆罗门，priests) or a Deva-Māra-Brahma (天魔梵，gods, demons, and Brahma) or other worldly beings'; this is called the treasure of faith. What is the treasure of morality? Answer: As the World Honored One said: 'Bhikkhus (monks), you should know that a noble disciple abstains from taking life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, abstains from drinking intoxicants'; this is called the treasure of morality. What is the treasure of shame? Answer: As the World Honored One said: 'One who possesses shame feels deep shame for evil and unwholesome dharmas (法，teachings), which are mixed with defilements, capable of producing future existence, having extremely blazing painful results, and capable of leading to birth, old age, and death in future lives'; this is called the treasure of shame. What is the treasure of embarrassment? Answer: As the World Honored One said: 'One who dwells in embarrassment feels --------------------------------------------------------------------------------