Chinese
，若习若修若多所作若正思惟，证得如是寂静心定。随此定心永尽诸漏，证得无漏心慧解脱，于现法中自证通慧，具足领受能正了知，我生已尽、梵行已立、所作已办、不受后有，是名到彼岸补特伽罗。问：何故名到彼岸补特伽罗？答：生死有身名为此岸，爱尽离染永灭涅槃名为彼岸。此补特伽罗于彼爱尽离染永灭涅槃彼岸，能得、能获、能触、能证故，名到彼岸补特伽罗。如世尊说： “于欲未伏离， 没欲界爱中， 我说名顺流， 数数受生死。 若安住正念， 不染习欲恶， 厌舍欲忧苦， 我说名逆流。 学断五烦恼， 满无退五法， 得心胜定根， 我说名自住。 普于胜劣法， 解脱灭无余， 智者至世边， 我说到彼岸。” 自利行等四补特伽罗者，一、有补特伽罗有自利行无利他行；二、有补特伽罗有利他行无自利行；三、有补特伽罗有自利行亦有利他行；四、有补特伽罗无自利行亦无利他行。云何有补特伽罗有自利行无利他行？答：如世尊说：苾刍当知，世有一类补特伽罗，自于诸善法有速谛察忍。彼于诸法为知义故、为知法故，精勤修习法随法行、和敬行、随法行，而言词不调善语具不圆满，亦不成就上首语、美妙语、显了语、易解语、无依语、无尽语 现代汉语译本： 若能学习、修习、多多实践、正确地思惟，就能证得如此寂静的心定。随着这种心定，永远断尽各种烦恼，证得没有烦恼的心和智慧的解脱，在现世中亲自体验通达的智慧，完全领受并且能够正确地了知：‘我的生命已经终结，清净的修行已经确立，该做的事情已经完成，不会再有来世。’这被称为到达彼岸的补特伽罗（pudgala，人）。 问：为什么称为到达彼岸的补特伽罗？ 答：生死轮回的有身状态称为此岸，爱欲断尽、脱离染污、永远寂灭的涅槃（Nirvana）称为彼岸。这位补特伽罗对于那爱欲断尽、脱离染污、永远寂灭的涅槃彼岸，能够得到、能够获得、能够触及、能够证悟，所以称为到达彼岸的补特伽罗。正如世尊所说： ‘对于欲望没有降伏、脱离，沉没在欲界的爱欲之中，我称之为顺流，不断地承受生死轮回。 如果安住于正念，不沾染、不习惯于欲望的邪恶，厌恶舍弃欲望的忧愁痛苦，我称之为逆流。 学习断除五种烦恼，圆满不退失的五种功德，获得内心殊胜的禅定根基，我称之为安住自身。 普遍地对于殊胜和低劣的法，解脱并且灭尽无余，有智慧的人到达世界的边际，我称之为到达彼岸。’ 自利行等四种补特伽罗是：第一种，有的补特伽罗有自利的行为却没有利益他人的行为；第二种，有的补特伽罗有利益他人的行为却没有自利的行为；第三种，有的补特伽罗既有自利的行为也有利益他人的行为；第四种，有的补特伽罗既没有自利的行为也没有利益他人的行为。 怎样才算是有补特伽罗有自利的行为却没有利益他人的行为呢？ 答：正如世尊所说：‘比丘（bhiksu，出家修行者）应当知道，世上有一类补特伽罗，对于各种善法有迅速而真实的观察和忍耐。他们为了了解义理，为了了解佛法，精勤地修习法随法行、和敬行、随法行，但是言辞不调顺，美好的语言不圆满，也不能成就上首的语言、美妙的语言、显明的语言、容易理解的语言、没有依赖的语言、没有穷尽的语言。’
English
English version: If one practices, cultivates, performs many deeds, and engages in right contemplation, one attains such tranquil concentration of mind. With this concentrated mind, one eradicates all defilements, attains liberation of mind and wisdom free from defilements, personally experiences penetrating wisdom in the present life, fully comprehends and rightly knows: 'My birth is exhausted, the pure conduct is established, what needed to be done is done, there is no more future existence.' This is called a Pudgala (person) who has reached the other shore. Question: Why is it called a Pudgala who has reached the other shore? Answer: The state of having a body in the cycle of birth and death is called this shore, and Nirvana (Nirvana), which is the extinction of love, detachment from defilement, and eternal cessation, is called the other shore. This Pudgala is able to attain, able to acquire, able to touch, and able to realize that other shore of Nirvana, which is the extinction of love, detachment from defilement, and eternal cessation. Therefore, it is called a Pudgala who has reached the other shore. As the World-Honored One said: 'Not subduing desires, sinking in the love of the desire realm, I call it flowing with the stream, repeatedly undergoing birth and death. If abiding in right mindfulness, not tainted by or accustomed to the evils of desires,厭舍欲忧苦, I call it going against the stream. Learning to cut off the five afflictions, fulfilling the five non-regressing qualities, attaining the root of superior concentration of mind, I call it abiding in oneself. Universally, regarding superior and inferior dharmas, liberating and extinguishing without remainder, the wise one reaches the edge of the world, I call it reaching the other shore.' The four types of Pudgalas, such as those who act for their own benefit, are: first, there are Pudgalas who act for their own benefit but not for the benefit of others; second, there are Pudgalas who act for the benefit of others but not for their own benefit; third, there are Pudgalas who act for both their own benefit and the benefit of others; fourth, there are Pudgalas who act for neither their own benefit nor the benefit of others. How is it that there are Pudgalas who act for their own benefit but not for the benefit of others? Answer: As the World-Honored One said: 'Bhiksus (bhiksu, monastic) should know that there are Pudgalas in the world who have quick and true discernment and patience regarding various good dharmas. They diligently cultivate the practice of dharma-following-dharma, respectful conduct, and dharma-following conduct in order to understand the meaning and the dharma, but their speech is not harmonious, their beautiful language is not complete, and they do not achieve foremost speech, beautiful speech, clear speech, easy-to-understand speech, independent speech, or inexhaustible speech.' --------------------------------------------------------------------------------
Chinese
，乃至于义为令他知，不能示现、不能教导、不能赞励、不能庆慰、不能赞叹，示现教导赞励庆慰修善者者，不能勤为四众说法，是名有补特伽罗有自利行无利他行。云何有补特伽罗有利他行无自利行？答：如世尊说：苾刍当知，世有一类补特伽罗，自于诸善法无速谛察忍。彼于诸法不为知义、不为知法，不勤修习法随法行、和敬行、随法行，而言词调善语具圆满，亦成就上首语、美妙语、显了语、易解语、无依语、无尽语，乃至于义为令他知，能示现能教导能赞励能庆慰亦能赞叹，示现教导赞励庆慰修善者者，亦能勤为四众说法，是名有补特伽罗有利他行无自利行。云何有补特伽罗有自利行亦有利他行？答：如世尊说：苾刍当知，世有一类补特伽罗，自于诸善法有速谛察忍。彼于诸法为知义、故为知法故，精勤修习法随法行、和敬行、随法行，言词调善语具圆满，亦成就上首语、美妙语、显了语、易解语、无依语、无尽语，乃至于义为令他知，能示现能教导能赞励能庆慰，亦能赞叹示现教导赞励庆慰修善者者，亦能勤为四众说法，是名有补特伽罗有自利行亦有利他行。云何有补特伽罗无自利行亦无利他行？答：如世尊说：苾刍当知，世有一类补特伽罗，自于诸善法无速谛察忍。彼于诸法不为知义、不为知法，不勤修 现代汉语译本： 乃至在意义上让他人知晓，不能示现、不能教导、不能赞励、不能庆慰、不能赞叹，对于那些示现、教导、赞励、庆慰、修习善法的人，不能勤奋地为四众（比丘、比丘尼、优婆塞、优婆夷）说法，这叫做有补特伽罗（pudgala，人）有自利行而无利他行。 什么叫做有补特伽罗有利他行而无自利行？回答：如世尊所说：‘比丘们应当知道，世上有一类补特伽罗，自己对于各种善法没有迅速而真实的觉察和忍耐。他们对于诸法不为了解其意义，不为了解其法理，不勤奋修习法随法行、和敬行、随法行，但是言辞调和美好，语言完备圆满，也成就了上首语、美妙语、显了语、易解语、无依语、无尽语，乃至在意义上让他人知晓，能示现、能教导、能赞励、能庆慰，也能赞叹，对于那些示现、教导、赞励、庆慰、修习善法的人，也能勤奋地为四众说法。’这叫做有补特伽罗有利他行而无自利行。 什么叫做有补特伽罗有自利行也有利他行？回答：如世尊所说：‘比丘们应当知道，世上有一类补特伽罗，自己对于各种善法有迅速而真实的觉察和忍耐。他们对于诸法为了解其意义，也为了了解其法理，精勤修习法随法行、和敬行、随法行，言辞调和美好，语言完备圆满，也成就了上首语、美妙语、显了语、易解语、无依语、无尽语，乃至在意义上让他人知晓，能示现、能教导、能赞励、能庆慰，也能赞叹，对于那些示现、教导、赞励、庆慰、修习善法的人，也能勤奋地为四众说法。’这叫做有补特伽罗有自利行也有利他行。 什么叫做有补特伽罗无自利行也无利他行？回答：如世尊所说：‘比丘们应当知道，世上有一类补特伽罗，自己对于各种善法没有迅速而真实的觉察和忍耐。他们对于诸法不为了解其意义，不为了解其法理，不勤修
English
English version: Even to the point of enabling others to understand the meaning, they cannot demonstrate, cannot teach, cannot encourage, cannot console, cannot praise. Regarding those who demonstrate, teach, encourage, console, and cultivate goodness, they cannot diligently preach the Dharma to the four assemblies (bhikshus, bhikshunis, upasakas, and upasikas). This is called a pudgala (person) who has self-benefiting conduct but no other-benefiting conduct. What is called a pudgala who has other-benefiting conduct but no self-benefiting conduct? The answer: As the World Honored One said: 'Bhikkhus, you should know that in the world there is a type of pudgala who does not have quick and true discernment and patience regarding various good dharmas. They do not strive to understand the meaning of the dharmas, nor to understand the principles of the dharmas, nor to diligently cultivate the Dharma-following conduct, harmonious and respectful conduct, and Dharma-following conduct. However, their speech is harmonious and beautiful, their language is complete and perfect, and they also achieve superior speech, beautiful speech, clear speech, easy-to-understand speech, unattached speech, and inexhaustible speech. Even to the point of enabling others to understand the meaning, they can demonstrate, can teach, can encourage, can console, and can praise. Regarding those who demonstrate, teach, encourage, console, and cultivate goodness, they can also diligently preach the Dharma to the four assemblies.' This is called a pudgala who has other-benefiting conduct but no self-benefiting conduct. What is called a pudgala who has self-benefiting conduct and also other-benefiting conduct? The answer: As the World Honored One said: 'Bhikkhus, you should know that in the world there is a type of pudgala who has quick and true discernment and patience regarding various good dharmas. They strive to understand the meaning of the dharmas, and also to understand the principles of the dharmas, diligently cultivating the Dharma-following conduct, harmonious and respectful conduct, and Dharma-following conduct. Their speech is harmonious and beautiful, their language is complete and perfect, and they also achieve superior speech, beautiful speech, clear speech, easy-to-understand speech, unattached speech, and inexhaustible speech. Even to the point of enabling others to understand the meaning, they can demonstrate, can teach, can encourage, can console, and can praise. Regarding those who demonstrate, teach, encourage, console, and cultivate goodness, they can also diligently preach the Dharma to the four assemblies.' This is called a pudgala who has self-benefiting conduct and also other-benefiting conduct. What is called a pudgala who has neither self-benefiting conduct nor other-benefiting conduct? The answer: As the World Honored One said: 'Bhikkhus, you should know that in the world there is a type of pudgala who does not have quick and true discernment and patience regarding various good dharmas. They do not strive to understand the meaning of the dharmas, nor to understand the principles of the dharmas, nor to diligently cultivate --------------------------------------------------------------------------------
Chinese
习法随法行、和敬行、随法行，言词不调善语具不圆满，亦不成就上首语、美妙语、显了语、易解语，乃至于义为令他知，不能示现不能教导不能赞励，不能庆慰不能赞叹，示现教导赞励庆慰修善者者，不能勤为四众说法，是名有补特伽罗无自利行亦无利他行。 从闇趣闇等四补特伽罗者，一、有补特伽罗从闇趣闇；二、有补特伽罗从闇趣明；三、有补特伽罗从明趣闇；四、有补特伽罗从明趣明。云何有补特伽罗从闇趣闇？答：如世尊说：苾刍当知，世有一类补特伽罗生贫贱家，谓旃荼罗家、补羯娑家、工巧家、妓乐家，及余随一种姓秽恶贫穷困苦衣食乏少下贱家生，形色丑陋人所轻贱众共策使，是名为闇。彼依此闇，造身恶行、造语恶行、造意恶行。彼由如是恶行因缘，身坏命终堕险恶趣生地狱中。当知如是补特伽罗，譬如有人从黑闇处往黑闇处、从粪秽厕堕粪秽厕、从恶瀑流入恶瀑流、脱一牢狱趣一牢狱、用臭秽血洗臭秽血，依贫贱身造恶行者亦复如是，是名从闇趣闇补特伽罗。云何从闇趣明补特伽罗？答：如世尊说：苾刍当知，世有一类补特伽罗生贫贱家，谓旃荼罗家广说乃至是名为闇。彼依此闇，造身妙行、造语妙行、造意妙行。彼由如是妙行因缘，身坏命终超升善趣生于天中。当知如是补特伽罗，譬 现代汉语译本： 如果有人只是遵循（他人）所教的法，随顺（他人）的法而行，和睦恭敬地行事，随顺（他人）的法而行，但言辞不善巧，语句不够圆满，也不能成就上等的言语、美妙的言语、清晰的言语、容易理解的言语，甚至于为了让别人理解义理，不能够示现、不能够教导、不能够赞扬鼓励，不能够庆贺安慰，不能够赞叹，对于那些示现、教导、赞扬鼓励修习善法的人，不能够勤奋地为四众（比丘、比丘尼、优婆塞、优婆夷）说法，这就被称为有一种人，他既没有自利的行为，也没有利他的行为。 从黑暗走向黑暗等四种人：一、有一种人从黑暗走向黑暗；二、有一种人从黑暗走向光明；三、有一种人从光明走向黑暗；四、有一种人从光明走向光明。 什么是从黑暗走向黑暗的人呢？回答：正如世尊所说：‘比丘们应当知道，世上有一类人生于贫贱的家庭，比如旃荼罗（Candala，屠夫）家、补羯娑（Pukkasa，清道夫）家、工巧家（工匠家）、妓乐家（艺人家），以及其他任何一种姓氏卑贱、贫穷困苦、衣食缺乏的家庭出生，形貌丑陋，被人轻视，被大众驱使。’这被称为黑暗。他依靠这种黑暗，造作身恶行、造作语恶行、造作意恶行。他由于这样的恶行因缘，身坏命终后堕入险恶的去处，生于地狱之中。应当知道这样的人，譬如有人从黑暗的地方走向黑暗的地方，从粪秽厕所掉入粪秽厕所，从恶劣的瀑流流入恶劣的瀑流，脱离一个牢狱又进入一个牢狱，用臭秽的血洗臭秽的血，依靠贫贱之身造作恶行的人也是这样，这被称为从黑暗走向黑暗的人。 什么是从黑暗走向光明的人呢？回答：正如世尊所说：‘比丘们应当知道，世上有一类人生于贫贱的家庭，比如旃荼罗家……（广说如前）……这被称为黑暗。他依靠这种黑暗，造作身妙行、造作语妙行、造作意妙行。他由于这样的妙行因缘，身坏命终后超升善趣，生于天界之中。’应当知道这样的人，譬如……