English
English version 'Five non-rules' and 'five non-conducts' refer to constantly and joyfully distancing oneself from, ceasing, and abandoning (five types of) irregular behaviors and incorrect actions, thereby achieving complete accomplishment in correct behavioral norms and correct actions. Therefore, it is said that (he) has no incompleteness in behavioral norms and actions. ('Five non-rules' refer to not drinking alcohol, not gambling, not engaging in sexual misconduct, not lying, and not stealing; 'five non-conducts' refer to not going to entertainment venues one shouldn't go to, not associating with bad friends one shouldn't associate with, and not participating in illegal activities one shouldn't participate in.) Seeing great fear in minor offenses means having extreme fear of small transgressions. Therefore, it is said that one sees great fear in minor offenses. Receiving and studying the precepts and constantly not violating them means that a holy disciple does not think, 'I should diligently study such and such precepts, and I should not diligently study such and such precepts.' All holy disciples constantly think, 'All Tathagatas (如来), Arhats (应供), Samyak-sambuddhas (正等觉), and even Buddha Bhagavans (佛薄伽梵) know and see for themselves, and I will receive, study, and constantly not violate all the precepts they have established.' Therefore, it is said that one receives and studies the precepts and constantly does not violate them. This is called the second (accomplishment), which is the second in a gradual, sequential, continuous, and orderly manner. 'Faultless affairs' refer to being able to reveal purity and permanently cut off (afflictions). 'Approaching good friends,' what are good friends? The answer is that all Tathagatas (如来), Arhats (应供), Samyak-sambuddhas (正等觉), and disciples of the Buddha can be called good friends. Furthermore, if someone possesses precepts and virtues, and so on extensively (other virtues), they can be called a good friend. Approaching, equally approaching, and extremely approaching such good friends, following, serving, offering, and respecting them, therefore it is said to be approaching good friends. 'What is called being a good companion?' The answer is that one can distance oneself from, cease, abandon, detest, and permanently cut off taking life, taking what is not given (stealing), sexual misconduct, false speech, and drinking various kinds of alcohol, which is called good. Being a companion with such a good person, following and heading towards them, with body and mind as one, therefore it is said to be a good companion. 'What is called associating with the good?' The answer is that one follows, belongs to, complies with, and does not go against those who possess faith, possess precepts, are learned, possess generosity, and possess wisdom, therefore it is said to be associating with the good. Furthermore, one follows, belongs to, complies with, and does not go against those who possess renunciation, are detached (from the world), and possess good qualities, therefore it is said to be associating with the good. Furthermore, for those who possess renunciation, are detached (from the world), and possess good qualities, one shares the same joy, desire, happiness, and love in happiness, desire, happiness, and love, therefore it is said to be associating with... --------------------------------------------------------------------------------
Chinese
善交通。是名第三者，渐次顺次相续次第数为第三。无过失事者，谓能显示清净永断。乐居闲寂者，云何名为乐居闲寂？答：诸空迥舍皆名闲寂。若住此中欢喜爱乐，不生愁思心无厌怖，是故说为乐居闲寂。具二远离谓身远离乃心远离者，谓住此中能勤修学，内心寂止不离静虑，成就妙观，长空迥舍勤修自义。能勤修学内心寂止者，谓住此中能勤精进，修学世间四种静虑。不离静虑者，谓于世间四种静虑常勤思慕，不下不劣无怯无断，是故说为不离静虑。成就妙观者，谓于世间四种静虑相应妙慧具足成就，是故说为成就妙观。长空迥舍者，谓住闲寂空迥舍中，由简择力欢喜爱乐，不生愁思心无厌怖，增长身心及诸善法，是故说为长空迥舍。勤修自义者，谓诸爱尽离灭涅槃，名最上义亦名自义，于如是义精勤修学求疾证得，是故说为勤修自义。是名第四者，渐次顺次相续次第数为第四。无过失事者，谓能显示清净增语。勤精进住者。云何精进？答：若于出离远离所生善法，精勤勇猛势用策励，不可制伏策心相续，是名精进。由彼成就如是精进，于所修习能行胜行进趣证会，是故说为勤精进。住有势者，谓彼上品精进圆满，故名有势。有勤者，谓即显示精进坚固，故名有勤。有勇坚猛者，谓由成就精进力故，勇决而取、坚 现代汉语译本 善于沟通交流（善交通）。这被称为第三种功德，按照渐进、顺序、相续的次第，是为第三。没有过失的事情（无过失事者），是指能够显示清净和永远断除烦恼。喜欢居住在清净寂静的地方（乐居闲寂者），什么是喜欢居住在清净寂静的地方呢？回答：一切空旷的住所都可称为清净寂静的地方。如果居住在这样的地方，内心欢喜快乐，不产生忧愁思虑，心中没有厌烦和恐惧，所以称为喜欢居住在清净寂静的地方。 具备两种远离，即身体的远离和内心的远离（具二远离谓身远离乃心远离者），是指居住在清净寂静的地方能够勤奋修学，内心寂静止息，不离开禅定，成就微妙的观照智慧，在空旷的住所中勤奋修习自身的利益。能够勤奋修学，内心寂静止息（能勤修学内心寂止者），是指居住在清净寂静的地方能够勤奋精进，修学世间的四种禅定。不离开禅定（不离静虑者），是指对于世间的四种禅定常常勤奋思慕，不退下，不低劣，没有怯懦，没有间断，所以称为不离开禅定。成就微妙的观照智慧（成就妙观者），是指对于世间的四种禅定相应的微妙智慧，具足成就，所以称为成就微妙的观照智慧。长久空旷的住所（长空迥舍者），是指居住在清净寂静空旷的住所中，由于简择的力量，内心欢喜快乐，不产生忧愁思虑，心中没有厌烦和恐惧，增长身心以及各种善法，所以称为长久空旷的住所。勤奋修习自身的利益（勤修自义者），是指诸爱欲的止息、远离和灭尽的涅槃，称为最上的利益，也称为自身的利益，对于这样的利益精勤修学，求取迅速证得，所以称为勤奋修习自身的利益。 这被称为第四种功德（是名第四者），按照渐进、顺序、相续的次第，是为第四。没有过失的事情（无过失事者），是指能够显示清净的增语。勤奋精进地安住（勤精进住者）。什么是精进？回答：如果对于出离和远离所产生的善法，精勤勇猛，势头强劲，策励自身，不可制伏，策励内心相续不断，这称为精进。由于他成就了这样的精进，对于所修习的能够行持殊胜的修行，进而趋向证悟，所以称为勤奋精进。安住于有势力（住有势者），是指他的上品精进圆满，所以称为有势力。有勤奋（有勤者），是指显示精进的坚固，所以称为有勤奋。有勇猛坚决（有勇坚猛者），是指由于成就了精进的力量，勇猛决断地选取、坚
English
English version Skilful in communication (Śubha-saṃkathā). This is called the third quality, being the third in the gradual, sequential, and continuous order. Without fault (niratyaya), meaning able to reveal purity and permanent cessation. Delighting in dwelling in solitude (viveka-nikāma). What is meant by delighting in dwelling in solitude? Answer: All empty dwellings are called solitude. If one dwells in such a place with joy and delight, without sorrow or anxiety, and without aversion or fear, it is said to be delighting in dwelling in solitude. Possessing two kinds of detachment, namely physical detachment and mental detachment (dve viveke kāyavivekaścitta-vivekau). This means that dwelling in such a place enables diligent study, with a mind that is tranquil and does not stray from meditation, achieving wondrous insight, and diligently cultivating one's own benefit in an empty dwelling. Able to diligently study and have a tranquil mind (śikṣā-kāmaścitta-śama-kāmaśca). This means that dwelling in such a place enables diligent effort, studying the four worldly meditations. Not straying from meditation (dhyāna-anihīna). This means constantly and diligently contemplating the four worldly meditations, without falling back, without being inferior, without being timid, and without interruption. Therefore, it is said to be not straying from meditation. Achieving wondrous insight (adhiprajñā-dharmavipasyanā-samanvāgata). This means being fully endowed with wondrous wisdom corresponding to the four worldly meditations. Therefore, it is said to be achieving wondrous insight. A long, empty dwelling (dīrgha-vivikta-śūnyāgāra). This means dwelling in a solitary and empty dwelling, and through the power of discernment, experiencing joy and delight, without sorrow or anxiety, and without aversion or fear, increasing body, mind, and all virtuous qualities. Therefore, it is said to be a long, empty dwelling. Diligently cultivating one's own benefit (svārtha-kuśala). This means that the cessation of all desires, detachment, and the extinction of nirvāṇa, is called the supreme benefit, also called one's own benefit. Diligently studying such a benefit, seeking to attain it quickly, is therefore said to be diligently cultivating one's own benefit. This is called the fourth quality (caturtha). Being the fourth in the gradual, sequential, and continuous order. Without fault (niratyaya), meaning able to reveal pure speech. Diligently dwelling with effort (nitya-yukta). What is effort (yoga)? Answer: If one is diligent, brave, vigorous, and relentless in virtuous qualities arising from detachment and renunciation, and if one's mind is continuously urged on and cannot be subdued, this is called effort. Because one has achieved such effort, one is able to practice superior conduct in what one has cultivated, and to progress towards realization. Therefore, it is said to be diligently dwelling with effort. Dwelling with power (bala-sthāma-gata). This means that one's superior effort is complete, and therefore one is called powerful. Having diligence (kuśala). This means showing that effort is firm, and therefore one is called diligent. Having courage and firmness (vīrya-dhṛti-gata). This means that because one has achieved the power of effort, one courageously and resolutely chooses, and firmly --------------------------------------------------------------------------------
Chinese
住而取、猛利而取，诸有所取是善非恶，随所取相守护不舍，如获他国善能守护，是故说为有勇坚猛。于诸善法常不舍轭者，谓于善法不舍勤勇，炽然精进无间无断，是故说为于诸善法常不舍轭。是名第五者，渐次顺次相续次第数为第五。无过失事者，谓能显示清净增语。具念安住者，云何为念？答：若依出离远离所生善法，诸念随念乃至广说，是名为念。成就最胜常委念支者，谓八支圣道说名常委，此念是彼一支所摄，谓正念支，是故说为成就最胜常委念支。久作久说皆能忆念者，谓由此念，于曾更事不忘不失令心明记，是故记为久作久说皆能忆念。是名第六者，渐次顺次相续次第数为第六。无过失事者，谓能显示清净增语。具慧安住者，云何名慧？答：若依出离远离所生善法：于诸法相能简择极简择：广说乃至毗钵舍那：是名为慧。言安住者，谓由成就如是慧故，于诸法相能行胜行进趣证会，由斯故说具慧安住。成就世间有出没慧者，世间谓五取蕴。云何为五？谓色取蕴受想行识取蕴。彼由成就如是慧故，能如实知此五取蕴生及变坏，由斯故说成就世间有出没慧。言圣慧者，有二种圣：一者善故圣；二者无漏故圣。此慧具由二种圣故，说名为圣故名圣慧。言出慧者，谓彼成就如是慧故，能出离欲界及能出离色无色 现代汉语译本 住而取、猛利而取，对于一切所取之物，认为是善而非恶，随着所取之物的表象守护而不舍弃，如同获得了其他国家一样善于守护，因此被称为有勇有猛。对于各种善法常常不舍弃努力的人，是指对于善法不舍弃勤奋勇猛，炽盛地精进，没有间断，因此被称为对于各种善法常常不舍弃努力。这被称为第五种人，是按照渐进、顺次、相续的次第排列的第五位。 ‘无过失事’是指能够显示清净的增语。 ‘具念安住’，什么是‘念’呢？回答：如果依靠出离、远离所产生的善法，各种忆念、随念，乃至广说，这被称为‘念’。成就最殊胜、恒常、坚定的念的支分，是指八支圣道被称为恒常坚定，这个‘念’是其中一个支分所包含的，即正念支，因此被称为成就最殊胜、恒常、坚定的念的支分。对于很久以前做过、说过的事情都能够忆念，是指由于这种‘念’，对于曾经经历过的事情不会忘记、不会遗失，使心能够清楚地记住，因此记为对于很久以前做过、说过的事情都能够忆念。这被称为第六种人，是按照渐进、顺次、相续的次第排列的第六位。 ‘无过失事’是指能够显示清净的增语。 ‘具慧安住’，什么叫做‘慧’呢？回答：如果依靠出离、远离所产生的善法，对于各种法的表象能够简择、极其简择：广说乃至毗钵舍那（Vipassana，内观）：这被称为‘慧’。说到‘安住’，是指由于成就了这样的‘慧’，对于各种法的表象能够进行殊胜的修行，进趣证悟，因此说为具慧安住。 ‘成就世间有出没慧’，世间是指五取蕴（Panca-upadanakkhandha）。什么是五取蕴呢？是指色取蕴（Rupa-upadanakkhandha）、受取蕴（Vedana-upadanakkhandha）、想取蕴（Sanna-upadanakkhandha）、行取蕴（Sankhara-upadanakkhandha）、识取蕴（Vinnana-upadanakkhandha）。他由于成就了这样的‘慧’，能够如实地知道这五取蕴的生起和变坏，因此说为成就世间有出没慧。 说到‘圣慧’，有两种‘圣’：一是善的缘故称为‘圣’；二是无漏的缘故称为‘圣’。这种‘慧’兼具两种‘圣’的特性，因此被称为‘圣慧’。 说到‘出慧’，是指他成就了这样的‘慧’，能够出离欲界，并且能够出离色界和无色界。