English
English version: 'Yue Le', 'Jinpiluo' (both names of Yaksha gods), etc., are all called wise fellow practitioners of Brahma-conduct. If that venerable one (a respectful term for elders) has many faults such as greed, hatred, and delusion, then before the master and the wise fellow practitioners of Brahma-conduct, he should truthfully confess, state his faults, establish repentance, establish vows to correct his mistakes, explain separately, reveal his sins, express repentance, be open and honest, and hide nothing. Therefore, it is said that one should truthfully reveal oneself to the master and the wise fellow practitioners of Brahma-conduct. This is the second excellence, the second manifestation of gradual, sequential, continuous, and orderly progression. The so-called 'superior branch' refers to the fact that because there is no flattery or deception, good men or good women become more and more superior, so it is called 'superior branch'. The so-called 'few illnesses', what is 'many illnesses'? The answer is: such as headaches, etc., and broadly speaking, other kinds of compelling and annoying diseases that can produce various unstable sensations residing in the body are all called 'many illnesses'. Because there are no such diseases, it is called 'few illnesses'. The so-called 'no illness' is a re-emphasis of 'few illnesses'. The body is mature, the spleen and stomach are neither cold nor hot, the seasons are harmonious, and there are no various sufferings, so food is easily digested normally. This means that he has achieved a constitution that is neither cold nor hot, and has equally achieved the 'raw store' and 'ripe store' (referring to the organs that digest food). If someone has achieved an extremely cold spleen and stomach, then what he eats and drinks will be digested extremely slowly, making the body heavy and unable to do anything, unable to diligently cultivate the superior practice of severance (referring to the practice of severing afflictions). If someone has achieved an extremely hot spleen and stomach, then what he eats and drinks will be digested extremely quickly, making the body weak and unable to do anything, unable to diligently cultivate the superior practice of severance. Because he has achieved a 'raw store' and 'ripe store' that are neither cold nor hot, the seasons are harmonious, and there are no various sufferings, what he eats and drinks is easily digested normally, making the body strong and able to do anything, so he can diligently cultivate the superior practice of severance. This is the third excellence, the third manifestation of gradual, sequential, continuous, and orderly progression. The so-called 'superior branch' refers to the fact that because of the increase of few illnesses, etc., good men or good women become more and more superior, so it is called 'superior branch'. 'Diligently abiding in effort', what is 'effort'? The answer is: if one is diligent, brave, unstoppable, and encourages body and mind in the good dharmas arising from renunciation and detachment, and the encouragement of the mind continues uninterrupted, this is 'effort'. Because he has achieved such effort, he can practice superior practice, advance towards realization, and attain enlightenment in the dharma he is practicing, so it is said to be 'diligently abiding in effort'. The so-called 'having' --------------------------------------------------------------------------------
Chinese
势者，谓彼上品精进圆满，故名有势。言有勤者，谓即显示精进坚固，故名有勤。言有勇坚猛者，谓由成就精进力故，勇决而取、坚住而取、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，谓于善法不舍勤勇精进无断，是故说为于诸善法常不舍轭。为得所求殊胜善法，若未证得精进炽然终无中废者，谓若未得阿罗汉果，精进炽然常无懈废，由斯故说为得所求殊胜善法，若未证得精进炽然终无中废。是名第四者，渐次顺次相续次第数为第四。言胜支者，谓由精进增盛，诸善男子或善女人后后转胜，故名胜支。具慧安住者，慧云何？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界，故名出慧。善通达慧者，谓彼成就如是慧故，于苦集灭 现代汉语译本 ‘势’是指那些上品精进圆满的人，所以称为‘有势’。‘有勤’是指显示精进的坚固，所以称为‘有勤’。‘有勇坚猛’是指由于成就精进的力量，勇敢决断地选取、坚定地选取、猛烈地选取，所选取的一切都是善而非恶，对于所选取的（善）的相状守护而不舍弃，如同获得他国一样善于守护，所以说为‘有勇坚猛’。‘于诸善法常不舍轭’是指对于善法不舍弃勤奋、勇敢、精进，没有间断，所以说为‘于诸善法常不舍轭’。‘为得所求殊胜善法，若未证得精进炽然终无中废’是指如果未获得阿罗汉果，精进炽盛，常常没有懈怠废止，因此说为‘为得所求殊胜善法，若未证得精进炽然终无中废’。这称为第四种，是渐次、顺次、相续、次第，在数量上是第四。‘胜支’是指由于精进增盛，那些善男子或善女人后后转为殊胜，所以称为‘胜支’。‘具慧安住’，慧是什么呢？回答：如果依靠出离、远离所生的善法，对于诸法的相状能够简择、极其简择，广而言之乃至毗钵舍那（Vipassanā，观），这称为慧。‘安住’是指由于成就这样的慧，对于诸法的相状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（pañcupādānakkhandha）。什么是五取蕴呢？是指色取蕴（rūpūpādānakkhandha）、受取蕴（vedanūpādānakkhandha）、想取蕴（saññūpādānakkhandha）、行取蕴（saṅkhārūpādānakkhandha）、识取蕴（viññāṇūpādānakkhandha）。他们由于成就这样的慧，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’。‘圣慧’，有两种圣：一是善的缘故为圣；二是无漏的缘故为圣。这种慧具备两种圣的缘故，所以称为圣，故名‘圣慧’。‘出慧’是指他们成就这样的慧的缘故，能够出离欲界，以及能够出离色无色界，所以称为‘出慧’。‘善通达慧’是指他们成就这样的慧的缘故，对于苦（dukkha）、集（samudaya）、灭（nirodha）……
English
English version 'Power' refers to those who have perfect upper-grade diligence, hence the name 'having power'. 'Having effort' refers to displaying steadfast diligence, hence the name 'having effort'. 'Having courage, firmness, and vigor' means that by achieving the power of diligence, one courageously chooses, firmly chooses, and vigorously chooses. Whatever is chosen is good, not evil. One guards and does not abandon the chosen aspect (of goodness), like skillfully guarding a conquered country. Therefore, it is said to be 'having courage, firmness, and vigor'. 'Constantly not abandoning the yoke in all good dharmas' means not abandoning diligence, courage, and effort in good dharmas, without interruption. Therefore, it is said to be 'constantly not abandoning the yoke in all good dharmas'. 'To obtain the sought-after superior good dharmas, if one has not attained them, diligence blazes without ceasing' means that if one has not attained the Arhat fruit, diligence blazes constantly without slackening. Therefore, it is said to be 'to obtain the sought-after superior good dharmas, if one has not attained them, diligence blazes without ceasing'. This is called the fourth, which is gradual, sequential, continuous, and in order, the fourth in number. 'Superior branch' means that due to the increase of diligence, those good men or good women become increasingly superior, hence the name 'superior branch'. 'Possessing wisdom and abiding', what is wisdom? The answer: If one relies on the good dharmas arising from renunciation and detachment, and is able to discern and extremely discern the characteristics of all dharmas, broadly speaking, up to Vipassanā (insight meditation), this is called wisdom. 'Abiding' means that by achieving such wisdom, one is able to engage in superior practice, progress towards, and realize the characteristics of all dharmas. Therefore, it is said to be 'possessing wisdom and abiding'. 'Achieving worldly wisdom of arising and ceasing', the world refers to the five aggregates of clinging (pañcupādānakkhandha). What are the five? They are the aggregate of form (rūpūpādānakkhandha), the aggregate of feeling (vedanūpādānakkhandha), the aggregate of perception (saññūpādānakkhandha), the aggregate of mental formations (saṅkhārūpādānakkhandha), and the aggregate of consciousness (viññāṇūpādānakkhandha). By achieving such wisdom, they are able to truly know the arising and ceasing of these five aggregates of clinging. Therefore, it is said to be 'achieving worldly wisdom of arising and ceasing'. 'Noble wisdom', there are two kinds of noble: one is noble because of goodness; the other is noble because of being without outflows. This wisdom possesses both kinds of noble, therefore it is called noble, hence the name 'noble wisdom'. 'Wisdom of exiting' means that by achieving such wisdom, they are able to exit the desire realm and are able to exit the form and formless realms, therefore it is called 'wisdom of exiting'. 'Wisdom of good understanding' means that by achieving such wisdom, they have a good understanding of suffering (dukkha), origin (samudaya), cessation (nirodha)... --------------------------------------------------------------------------------
Chinese
道谛由苦集灭道相能通达善通达各别通达，是故名为善通达慧。彼所作慧者，谓彼所引学无间道所有胜慧，此中说为彼所作慧。正尽苦慧者，正云何？答：因故、门故、理趣故、行相故，说名为正。尽苦慧者，五取蕴名为苦，此慧能令五取蕴尽等尽遍尽，证永尽故，名尽苦慧。是名第五者，渐次顺次相续次第数为第五。言胜支者，谓由具慧增盛，诸善男子或善女人后后转胜，故名胜支。 五成熟解脱想者，云何为五？一、无常想；二、无常苦想；三、苦无我想；四、厌逆食想；五、死想。无常想云何？答：一切行皆无常。于无常行，由无常故如理思惟，诸想等想现前而想，已想、当想、现想，是名无常想无常。苦想云何？答：一切行皆无常，由无常故有是苦者，于诸苦行，由苦相故如理思惟，诸想等想现前而想，已想、当想、现想，是名无常苦想。苦无我想云何？答：一切行皆无常，无常故苦，苦故无我。于无我行，由无我故如理思惟，诸想等想现前而想，已想、当想、现想，是名苦无我想。厌逆食想云何？答：诸苾刍等应于段食，发起厌逆俱行作意及起毁呰俱行作意，以不净想思惟段食。其事云何？答：于诸糜饭，应起膀胀死尸胜解。于粥羹臛，应起人之稀粪胜解。于生酥乳酪，应起人之髓脑胜解。于熟酥油 现代汉语译本 道谛（Dào Dì，通往解脱的道路真理）通过苦、集、灭、道四种相状，能够通达、善于通达、各自通达，因此被称为善通达慧。彼所作慧，指的是由彼（指道谛）所引发的学无间道（Xué Wújiàn Dào，学习过程中无间断的道路）所具有的殊胜智慧，这里称之为彼所作慧。正尽苦慧，什么是‘正’呢？回答是：因为因缘、因为门径、因为理趣、因为行相，所以称为‘正’。尽苦慧，五取蕴（Wǔ Qǔyùn，构成个体存在的五种要素，即色、受、想、行、识）被称为苦，这种智慧能够使五取蕴完全灭尽、平等灭尽、普遍灭尽，证得永远的灭尽，所以称为尽苦慧。‘是名第五者’，指的是渐次、顺次、相续、次第的顺序，是第五个。‘言胜支者’，指的是由于具备智慧而更加增盛，那些善男子或善女人，后后（越来越）转为殊胜，所以称为胜支。 五成熟解脱想，什么是五种呢？一、无常想；二、无常苦想；三、苦无我想；四、厌逆食想；五、死想。无常想是什么呢？回答是：一切行（Yīqiè Xíng，所有有为法）都是无常的。对于无常的行，因为无常的缘故如理思惟，各种想、等想现前而想，已经想过、将要想、现在想，这称为无常想。苦想是什么呢？回答是：一切行都是无常的，因为无常的缘故有苦，对于各种苦的行，因为苦的相状如理思惟，各种想、等想现前而想，已经想过、将要想、现在想，这称为无常苦想。苦无我想是什么呢？回答是：一切行都是无常的，因为无常的缘故是苦，因为苦的缘故是无我。对于无我的行，因为无我的缘故如理思惟，各种想、等想现前而想，已经想过、将要想、现在想，这称为苦无我想。厌逆食想是什么呢？回答是：各位比丘等，应该对于段食（Duànshí，固体食物），发起厌恶并与之俱行的作意，以及发起毁谤并与之俱行的作意，以不净的想象思惟段食。这件事是怎样的呢？回答是：对于各种糜饭，应该生起膀胀死尸的胜解（Shèngjiě，深刻的理解）。对于粥羹臛，应该生起人的稀粪的胜解。对于生酥乳酪，应该生起人的髓脑的胜解。对于熟酥油