English
English version: 'Adorable result, agreeable result, peaceful result, upright result, delightful result, pleasing result, result in accordance with right reason.' Furthermore, this Dharma can bring about adorable Vipaka (result of actions), enjoyable Vipaka, delightful Vipaka, agreeable Vipaka, peaceful Vipaka, upright Vipaka, delightful Vipaka, pleasing Vipaka, Vipaka in accordance with right reason, therefore it is called 'endowed with morality (G具戒)'. What is 'endowed with view (具见)'? Answer: All views that include generosity (惠施), affection (亲爱), sacrifice (祠祀), virtuous conduct (妙行), evil conduct (恶行), the result and Vipaka of virtuous and evil conduct (妙行恶行业果异熟), the existence of this world and the next world (此世有他世), the existence of mother and father (有母有父), the existence of beings born by transformation (化生有情), the existence of Arhats (阿罗汉, one who has attained Nirvana) in the world who have rightly attained and rightly practice (正至正行), meaning that in this world and the next world, they themselves understand and realize, abiding fully (具足住), truly knowing (如实证知): 'My birth is exhausted (我生已尽), the pure conduct is established (梵行已立), what needs to be done is done (所作已办), I will not receive future existence (不受后有).' Furthermore, all views of learners (学见), all views of non-learners (无学见), all good views that are neither of learners nor of non-learners (善非学非无学见), this is called 'endowed with view (具见)'. Question: Why is it called 'endowed with view (具见)'? Answer: The nature of this Dharma is adorable (可爱) and even in accordance with right reason (随顺正理). Furthermore, this Dharma can obtain adorable results (可爱果) and even results in accordance with right reason (顺正理果). Furthermore, this Dharma can bring about adorable Vipaka (可爱异熟) and even Vipaka in accordance with right reason (顺正理异熟), therefore it is called 'endowed with view (具见)'. Just as with 'endowed with morality (具戒)' and 'endowed with view (具见)', it should be known that 'pure morality (净戒)' and 'pure view (净见)' are also the same. Furthermore, there are two Dharmas, namely 'view (见)' and 'superiority through reason (如理胜)'. What is 'view (见)'? Answer: It means relying on renunciation (出离), detachment (远离), and virtuous Dharmas (善法), to discern Dharmas (法拣择), extremely discern (极拣择), most extremely discern (最极拣择), understand (解了), equally understand (等了), nearly understand (近了), completely understand (遍了), being clever and insightful (机黠通达), carefully examining and wise (审察聪睿), the practice of wisdom with awareness and clarity (觉明慧行), Vipassana (毗钵舍那, insight meditation), this is called 'view (见)'. What is 'superiority through reason (如理胜)'? Answer: It means that if a Bhikshu (苾刍, a Buddhist monk), according to what he has seen (如其所见), if due to such characteristics and appearances (诸行相状), right view in the world (世间正见) has not arisen but arises (未生而生), then he contemplates reasonably (如理思惟) on such characteristics and appearances (诸行相状). Because he contemplates reasonably (如理思惟) on such characteristics and appearances (诸行相状), he causes the Noble Path (圣道) to arise (起等起), to be produced (生等生), to transform and manifest (转现转), to cultivate and appear (修集出现), this is called 'superiority through reason on the path (道如理胜)'. Furthermore, if a Bhikshu (苾刍, a Buddhist monk), according to what he has seen (如其所见), if due to such characteristics and appearances (诸行相状), any one of renunciation (出离), detachment (远离) --------------------------------------------------------------------------------
Chinese
离、善法未生而生，彼便如理思惟如是诸行相状。彼由如理思惟如是诸行相状，便令圣道起等起、生等生、转现转，修集出现，是名道如理胜。如是二种，总名如理胜。 复有二法，谓厌、如理胜者。厌云何？答：谓依四种顺厌处法而生于厌。如理胜云何？答：谓正思惟引生圣道。何等为四顺厌处法？一自衰损顺厌处法；二他衰损顺厌处法；三自兴盛顺厌处法；四他兴盛顺厌处法。依自衰损顺厌处法而生于厌如理胜者，如有一类等随观见自身恶行、语恶行、意恶行究竟圆满增上淳熟，便作是念：“我因放逸、依放逸、住放逸、由放逸故造斯恶事。我今当令恶不善法未生者不生、已生者永断。”彼由如是出离勇猛所引生厌，是名为厌。既生厌已如理思惟，复令圣道起等起、生等生、转现转，修集出现，是名道如理胜，如是名为依自衰损厌如理胜。依他衰损顺厌处法而生于厌如理胜者，如有一类等随观见自他身恶行、语恶行、意恶行究竟圆满增上淳熟，便作是念：“彼因放逸、依放逸、住放逸、由放逸故造斯恶事。我今当令恶不善法，未生者不生、已生者永断。”彼由如是出离勇猛所引生厌，是名为厌。既生厌已如理思惟，复令圣道起等起、生等生、转现转，修集出现，是名道如理胜，如是名为依他衰损厌如理胜。 现代汉语译本： 离欲、善法尚未生起而令其生起，他便如理思惟这些行相。他由于如理思惟这些行相，便令圣道生起、出现、运转，修习增长，这称为道如理胜。这两种合起来，总称为如理胜。 又有两种法，即厌离和如理胜。什么是厌离？答：是指依靠四种顺于厌离之处的法而生起的厌离。什么是如理胜？答：是指正确思惟而引发圣道。什么是四种顺于厌离之处的法？一是自身衰损顺于厌离之处的法；二是他人衰损顺于厌离之处的法；三是自身兴盛顺于厌离之处的法；四是他人兴盛顺于厌离之处的法。依靠自身衰损顺于厌离之处的法而生起厌离和如理胜，例如有一类人观察到自身恶行、语恶行、意恶行究竟圆满增长成熟，便这样想：‘我因为放逸、依靠放逸、住在放逸、由于放逸的缘故造作这些恶事。我现在应当令恶不善法，未生起的令其不生起，已生起的令其永远断除。’他由于这样出离的勇猛所引发的厌离，这称为厌离。已经生起厌离之后，如理思惟，又令圣道生起、出现、运转，修习增长，这称为道如理胜，这称为依靠自身衰损而生起的厌离和如理胜。依靠他人衰损顺于厌离之处的法而生起厌离和如理胜，例如有一类人观察到自身和他人的恶行、语恶行、意恶行究竟圆满增长成熟，便这样想：‘他们因为放逸、依靠放逸、住在放逸、由于放逸的缘故造作这些恶事。我现在应当令恶不善法，未生起的令其不生起，已生起的令其永远断除。’他由于这样出离的勇猛所引发的厌离，这称为厌离。已经生起厌离之后，如理思惟，又令圣道生起、出现、运转，修习增长，这称为道如理胜，这称为依靠他人衰损而生起的厌离和如理胜。
English
English version: 'Having departed from desire, and with wholesome qualities not yet arisen, he causes them to arise, he then contemplates these aspects as they truly are. Through contemplating these aspects as they truly are, he causes the Noble Path to arise, to originate, to proceed, to manifest, to cultivate and to appear; this is called the 'Victory of Truth' (如理勝, Rulishèng) regarding the Path. These two together are called the 'Victory of Truth'.' 'Furthermore, there are two qualities: revulsion and the 'Victory of Truth'. What is revulsion? The answer: it is the revulsion that arises based on the four foundations for generating revulsion. What is the 'Victory of Truth'? The answer: it is the correct contemplation that leads to the arising of the Noble Path. What are the four foundations for generating revulsion? 1. The foundation for generating revulsion based on one's own decline; 2. The foundation for generating revulsion based on the decline of others; 3. The foundation for generating revulsion based on one's own prosperity; 4. The foundation for generating revulsion based on the prosperity of others. The revulsion and 'Victory of Truth' that arise based on the foundation for generating revulsion based on one's own decline: for example, a person observes that their own evil actions of body, speech, and mind are ultimately complete, fully developed, and mature, and then thinks: 'Because of negligence, relying on negligence, dwelling in negligence, due to negligence, I have committed these evil deeds. Now I shall ensure that evil and unwholesome qualities that have not yet arisen do not arise, and those that have already arisen are permanently eliminated.' The revulsion that arises from such courageous effort to escape is called revulsion. Having generated revulsion, he contemplates as it truly is, and again causes the Noble Path to arise, to originate, to proceed, to manifest, to cultivate and to appear; this is called the 'Victory of Truth' regarding the Path; this is called the revulsion and 'Victory of Truth' that arise based on one's own decline. The revulsion and 'Victory of Truth' that arise based on the foundation for generating revulsion based on the decline of others: for example, a person observes that the evil actions of body, speech, and mind of themselves and others are ultimately complete, fully developed, and mature, and then thinks: 'Because of negligence, relying on negligence, dwelling in negligence, due to negligence, they have committed these evil deeds. Now I shall ensure that evil and unwholesome qualities that have not yet arisen do not arise, and those that have already arisen are permanently eliminated.' The revulsion that arises from such courageous effort to escape is called revulsion. Having generated revulsion, he contemplates as it truly is, and again causes the Noble Path to arise, to originate, to proceed, to manifest, to cultivate and to appear; this is called the 'Victory of Truth' regarding the Path; this is called the revulsion and 'Victory of Truth' that arise based on the decline of others. --------------------------------------------------------------------------------
Chinese
依自兴盛顺厌处法而生于厌如理胜者，如有一类等随观见自身妙行、语妙行、意妙行究竟圆满增上淳熟，便作是念：“我因不放逸、依不放逸、住不放逸、由不放逸故作斯善事。我今当令诸胜善法未生者生、已生者倍复增广。”彼由如是出离勇猛所引生厌，是名为厌。既生厌已如理思惟，复令圣道起等起、生等生、转现转，修集出现，是名道如理胜，如是名为依自兴盛厌如理胜。依他兴盛顺厌处法而生于厌如理胜者，如有一类等随观见他身妙行、语妙行、意妙行究竟圆满增上淳熟，便作是念：“彼因不放逸、依不放逸、住不放逸、由不放逸故作斯善事。我今当令诸胜善法，未生者生、已生者倍复增广。”彼由如是出离勇猛所引生厌，是名为厌。既生厌已如理思惟，复令圣道起等起、生等生、转现转，修集出现，是名道如理胜，如是名为依他兴盛厌如理胜。 复有二法，谓于善不喜足、于断不遮止者，于善不喜足云何？答：于善喜足者，如有一类唯得少戒便生喜足、唯得少禁便生喜足、唯得离欲便生喜足、唯得不净观便生喜足、唯得持息念等便生喜足、或唯得初静虑乃至第四静虑便生喜足、或唯得慈无量乃至舍无量便生喜足、或唯得空无边处定乃至非想非非想处定便生喜足，或唯得预流果、一来果、不还果便生喜 现代汉语译本 依仗自身的力量而兴盛，顺应厌离之法，从而生起对厌离的如理胜解：比如，有一类人观察到自身的身妙行、语妙行、意妙行已经究竟圆满，增上淳熟，于是这样想：‘我因为不放逸，依靠不放逸，安住于不放逸，由于不放逸的缘故，才做了这些善事。我现在应当让那些尚未生起的殊胜善法生起，已经生起的更加倍地增长广大。’他由于这样出离的勇猛心所引发的厌离，这叫做厌离。产生厌离之后，如理地思维，又使得圣道生起、产生、运转、显现，修习出现，这叫做道的如理胜解，这样就叫做依仗自身的力量而兴盛，从而生起对厌离的如理胜解。 依仗他人的力量而兴盛，顺应厌离之法，从而生起对厌离的如理胜解：比如，有一类人观察到他人的身妙行、语妙行、意妙行已经究竟圆满，增上淳熟，于是这样想：‘他们因为不放逸，依靠不放逸，安住于不放逸，由于不放逸的缘故，才做了这些善事。我现在应当让那些尚未生起的殊胜善法生起，已经生起的更加倍地增长广大。’他由于这样出离的勇猛心所引发的厌离，这叫做厌离。产生厌离之后，如理地思维，又使得圣道生起、产生、运转、显现，修习出现，这叫做道的如理胜解，这样就叫做依仗他人的力量而兴盛，从而生起对厌离的如理胜解。 又有两种法，就是对于善不满足，对于断不阻止。什么叫做对于善不满足呢？回答：对于善满足的人，比如有一类人仅仅得到少许的戒律就生起满足感，仅仅得到少许的禁制就生起满足感，仅仅得到离欲就生起满足感，仅仅得到不净观就生起满足感，仅仅得到持息念等等就生起满足感，或者仅仅得到初禅（初静虑）乃至第四禅（第四静虑）就生起满足感，或者仅仅得到慈无量乃至舍无量就生起满足感，或者仅仅得到空无边处定乃至非想非非想处定就生起满足感，或者仅仅得到预流果、一来果、不还果就生起满足感。