English
English version: To practice the law of sexual desire without practicing pure conduct, and to knowingly tell lies, is also the same (unacceptable). An Arahan (Arahan, a saint who has attained Nirvana) Bhikkhu (bhikkhu, a Buddhist monk) whose outflows are exhausted is no longer capable of accumulating and enjoying various objects of sensual pleasure. Because of the causes and conditions that lead to the accumulation and enjoyment of these objects of sensual pleasure, the Arahan Bhikkhu, because his outflows are exhausted, has forever cut off these causes and conditions and fully understands them, just like cutting off the root of a tree and cutting off the top of a palm tree, so that it will no longer arise in the future, achieving the unarisen Dharma. Therefore, he is called an Arahan Bhikkhu whose outflows are exhausted and is no longer capable of accumulating and enjoying various objects of sensual pleasure. What are the five superior supports? What are the five superior supports? Venerable Sir (ayushman, an honorific for elders), you should know that a noble disciple, in the presence of the Tathagata (Tathagata, one of the titles of the Buddha, meaning 'one who comes truthfully'), cultivates the root of pure faith, arises and abides, and is not seduced and taken away by a Sramana (sramana, a renunciate practitioner) or a Brahmana (brahmana, a Hindu priest) or a Deva-Mara (deva-mara, a demon of the desire realm) or Brahma (brahma, a god of the form realm) or other worldly beings in accordance with the Dharma. This is called the first superior support. Secondly, Venerable Sir, a noble disciple is without flattery and deceit, and is of a pure and upright nature, and truthfully reveals himself to the Master (Master, referring to the Buddha) and wise fellow practitioners of pure conduct. This is called the second superior support. Secondly, Venerable Sir, a noble disciple has few illnesses, is healthy, has good digestive function, is neither extremely cold nor extremely hot, the seasons are harmonious, and there are no various sufferings, so food is easily digested. This is called the third superior support. Secondly, Venerable Sir, a noble disciple dwells diligently and vigorously, with strength, diligence, courage, and steadfastness, and constantly does not abandon effort in all good Dharmas. Even if only skin, sinews, and bones remain, and the blood and flesh of the body are all dried up, in order to obtain the supreme good Dharma that is sought, he initiates diligent effort, with strength, diligence, courage, and steadfastness, and does not abandon good effort. If he seeks to attain it, his diligence is blazing and will never be interrupted or abandoned. This is called the fourth superior support. Secondly, Venerable Sir, a noble disciple dwells with wisdom, accomplishing worldly wisdom, having wisdom of arising and ceasing, the wisdom of a saint, the wisdom of transcendence, and the wisdom of skillful understanding. Their wisdom is the wisdom of correctly eliminating suffering. This is called the fifth superior support. Cultivating pure faith in the presence of the Tathagata, what is the Tathagata? Answer: One who is rightly and fully enlightened (Sammasambuddha, a fully enlightened being) is called the Tathagata. What is pure faith? Answer: If relying on the good Dharmas arising from renunciation and detachment, various faiths, the nature of faith, the nature of conformity, the nature of approval, the nature of having already loved, will love, and now loves, and the nature of purity of mind, therefore it is called pure faith. It is this pure faith. --------------------------------------------------------------------------------
Chinese
于如来所已修植、当修植、现修植，由斯故说于如来所修植净信。言根生者，谓此净信有二种根：一者无漏智；二者无漏善根，故名根生。言安住者，谓由如是行相根生，即由如是行相安住；若由如是行相安住，即由如是行相根生。故名安住。不能引夺者，谓由成就如是净信，一切世间若天若魔若梵若沙门若婆罗门若余众生诸天人类，皆不能引不能夺不能引夺、不能倾不能等倾不能等极倾、不能摇不能等摇不能等极摇、不能动不能等动不能等极动。是故说为不能引夺。是名第一者，渐次顺次相续次第数为第一。言胜支者，谓由净信增盛，诸善男子或善女人后后转胜，故名胜支。言无谄者，谄云何？答：诸心险性，若心奸性、若心曲性、心杂乱性、心不显了性、心不正直性、心不调善性，皆名为谄。无如是谄，故名无谄。言无诳者，诳云何？答：伪斗伪秤、伪函伪语，于他罔帽极罔帽遍罔帽，罔帽业欺弄迷惑，皆名为诳。无如是诳，故名无诳。淳直性类者，谓重显了无谄诳性，是故复说淳直性类。于大师有智同梵行者所如实自显者，大师云何？答：谓诸如来、应、正等觉说名大师。有智同梵行者云何？答：谓舍利子、大采菽氏、大营构氏、大迦叶波、大执藏、大劫庀那、大迦多衍那、大准陀、大善见、大路、大名、无灭 现代汉语译本 对于如来已经修习、将要修习、现在修习的（善根），因此说在如来处修习清净的信心。说到‘根生’，是指这种清净的信心有两种根源：一是无漏的智慧，二是无漏的善根，所以称为‘根生’。说到‘安住’，是指由于这样的行相而生根，也就由于这样的行相而安住；如果由于这样的行相而安住，也就由于这样的行相而生根。所以称为‘安住’。说到‘不能引夺’，是指由于成就了这样的清净信心，一切世间，无论是天、是魔、是梵天、是沙门（Śrāmaṇa，出家修行者）、是婆罗门（Brāhmaṇa，祭司），还是其他众生，诸天人类，都不能引诱，不能夺取，不能引诱夺取，不能倾动，不能等同倾动，不能等极倾动，不能摇动，不能等同摇动，不能等极摇动，不能动摇，不能等同动摇，不能等极动摇。所以说为‘不能引夺’。说到‘是名第一’，是指渐次、顺次、相续、次第，在数量上是第一。说到‘胜支’，是指由于清净信心增盛，诸善男子或善女人，后后转为殊胜，所以称为‘胜支’。说到‘无谄’，什么是‘谄’呢？回答：各种内心的奸诈，如果是内心的狡猾、内心的弯曲、内心杂乱、内心不坦诚、内心不正直、内心不调顺，都称为‘谄’。没有这样的谄，所以称为‘无谄’。说到‘无诳’，什么是‘诳’呢？回答：伪造的斗、伪造的秤、伪造的盒子、虚假的言语，对于他人欺骗、极度欺骗、普遍欺骗，用欺骗的手段欺弄迷惑，都称为‘诳’。没有这样的诳，所以称为‘无诳’。‘淳直性类’，是指再次彰显没有谄诳的本性，所以再次说‘淳直性类’。‘于大师有智同梵行者所如实自显者’，什么是‘大师’呢？回答：是指诸如来（Tathāgata，佛的称号之一）、应（Arhat，阿罗汉）、正等觉（Samyak-saṃbuddha，完全觉悟者），称为大师。‘有智同梵行者’是指谁呢？回答：是指舍利子（Śāriputra，佛陀的十大弟子之一）、大采菽氏（Mahākāśyapa，摩诃迦叶，佛陀的十大弟子之一）、大营构氏、大迦叶波（Mahākāśyapa，摩诃迦叶，与大采菽氏可能是同一人）、大执藏、大劫庀那（Mahākappina，摩诃劫宾那）、大迦多衍那（Mahākātyāyana，摩诃迦旃延，佛陀的十大弟子之一）、大准陀（Mahācunda，摩诃周那）、大善见、大路、大名、无灭
English
English version Regarding what the Tathāgata (Tathāgata, 'Thus Gone One', an epithet of the Buddha) has already cultivated, will cultivate, and is currently cultivating, it is for this reason that it is said that one cultivates pure faith in the Tathāgata. The term 'root-born' refers to this pure faith having two kinds of roots: one is non-outflow wisdom (anāsrava-jñāna), and the other is non-outflow wholesome roots (anāsrava-kuśala-mūla), hence the name 'root-born.' The term 'abiding' means that due to such characteristics of being root-born, it is also abiding due to such characteristics; if it is abiding due to such characteristics, it is also root-born due to such characteristics. Hence the name 'abiding.' The term 'cannot be led away' means that due to accomplishing such pure faith, all the world, whether it be gods, Māras (Māra, the personification of evil), Brahmās (Brahmā, a creator god), Śrāmaṇas (Śrāmaṇa, wandering ascetics), Brāhmaṇas (Brāhmaṇa, priests), or other beings, gods, and humans, cannot lead away, cannot seize, cannot lead away and seize, cannot incline, cannot equally incline, cannot extremely incline, cannot shake, cannot equally shake, cannot extremely shake, cannot move, cannot equally move, cannot extremely move. Therefore, it is said to be 'cannot be led away.' The term 'is called the first' refers to being the first in terms of gradualness, sequence, continuity, and order. The term 'superior branch' means that due to the increase of pure faith, virtuous men or virtuous women become increasingly superior, hence the name 'superior branch.' The term 'without deceit'—what is 'deceit'? Answer: Various kinds of mental crookedness, such as mental cunning, mental craftiness, mental distortion, mental confusion, mental obscurity, mental dishonesty, mental unruliness—all are called 'deceit.' Without such deceit, hence the name 'without deceit.' The term 'without deception'—what is 'deception'? Answer: False measures, false scales, false boxes, false words, deceiving others, extremely deceiving, universally deceiving, using deceptive means to cheat and confuse—all are called 'deception.' Without such deception, hence the name 'without deception.' 'Of pure and upright nature' refers to re-emphasizing the nature of being without deceit and deception, therefore it is said again, 'of pure and upright nature.' 'Those who truly reveal themselves to the Teacher, the wise, and those who practice the holy life together'—who is the 'Teacher'? Answer: It refers to the Tathāgatas (Tathāgata, 'Thus Gone One', an epithet of the Buddha), Arhats (Arhat, a perfected being), and Samyak-saṃbuddhas (Samyak-saṃbuddha, a fully enlightened being), who are called the Teacher. Who are 'the wise who practice the holy life together'? Answer: It refers to Śāriputra (Śāriputra, one of the Buddha's chief disciples), Mahākāśyapa (Mahākāśyapa, one of the Buddha's chief disciples), Mahākāśyapa, Mahākāśyapa (Mahākāśyapa, possibly the same as the previous one), Mahākāśyapa, Mahākappina (Mahākappina), Mahākātyāyana (Mahākātyāyana, one of the Buddha's chief disciples), Mahācunda (Mahācunda), Mahācunda, Mahācunda, Mahānāma (Mahānāma), and Aniruddha (Aniruddha). --------------------------------------------------------------------------------
Chinese
、欲乐、金毗罗等，皆名有智同梵行者。若彼具寿多贪嗔痴有所违犯，便于大师及诸有智同梵行所，如实陈首施设建立分别显了，发露开示无所覆藏，由斯故说于大师有智同梵行者所如实自显。是名第二者，渐次顺次相续次第数为第二。言胜支者，谓由无谄诳增盛，诸善男子或善女人后后转胜，故名胜支。言少疾者，多疾云何？答：谓头痛等，乃至广说，及余多种逼恼疹疾能生种种不安隐触住在身中，皆名多疾。如是疾无，故名少疾。言无病者，重显少疾。成等熟腹非极冷热，时节调和无诸苦恼，由斯饮食易正消化者，谓彼成就非极冷热，平等成就生熟二藏。若有成就极冷藏者，诸所饮啖极迟成就，令身沉重无所堪任，不能精勤修胜断行。若有成就极热藏者，诸所饮啖极速成熟，令身羸劣无所堪任，不能精勤修胜断行。由彼成就非极冷热生熟二藏，时节调和无诸苦恼，有所饮啖易正消化，令身强盛有所堪任故，能精勤修胜断行。是名第三者，渐次顺次相续次第数为第三。言胜支者，谓由少疾等增盛，诸善男子或善女人后后转胜，故名胜支。勤精进住者，精进云何？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。言有 现代汉语译本： ‘欲乐’、‘金毗罗’（均为夜叉神名）等，都可称为有智慧的同修梵行者。如果那位具寿（对长者的尊称）多有贪嗔痴等过失，便在大师以及有智慧的同修梵行者面前，如实坦白，陈述罪过，施设忏悔，建立改过之誓，分别说明，显露罪行，发露忏悔，开诚布公，毫无隐瞒。因此说，对于大师和有智慧的同修梵行者，要如实地自我显露。这是第二种殊胜之处，是渐次、顺次、相续、次第的第二种表现。 所谓‘胜支’，是指由于没有谄媚和欺骗，善男子或善女人越来越殊胜，所以称为‘胜支’。 所谓‘少疾’，什么是‘多疾’呢？回答是：比如头痛等等，乃至广泛地讲，以及其他多种逼迫恼人的疾病，能产生种种不安稳的触感，住在身体中，都称为‘多疾’。像这样的疾病没有，所以称为‘少疾’。 所谓‘无病’，是再次强调‘少疾’。身体成熟，脾胃不冷不热，时节调和，没有各种苦恼，因此饮食容易正常消化。这是说，他成就了不冷不热的体质，平等地成就了生藏和熟藏（指消化食物的器官）。如果有人成就了极冷的脾胃，那么所吃喝的东西消化极慢，使身体沉重，无所堪任，不能精勤地修习殊胜的断行（指断除烦恼的修行）。如果有人成就了极热的脾胃，那么所吃喝的东西消化极快，使身体羸弱，无所堪任，不能精勤地修习殊胜的断行。由于他成就了不冷不热的生藏和熟藏，时节调和，没有各种苦恼，所吃喝的东西容易正常消化，使身体强盛，有所堪任，所以能精勤地修习殊胜的断行。这是第三种殊胜之处，是渐次、顺次、相续、次第的第三种表现。 所谓‘胜支’，是指由于少疾等等的增盛，善男子或善女人越来越殊胜，所以称为‘胜支’。 ‘勤精进住’，什么是‘精进’呢？回答是：如果对于出离和远离所生的善法，精勤勇猛，势不可挡，策励身心，不可制伏，策心相续不断，这就是‘精进’。由于他成就了这样的精进，对于所修习的法门，能够行持殊胜的修行，进趣证悟，所以说为‘勤精进住’。 所谓‘有’