English
English version The Truth of the Path (Dào Dì) is called 'Skillful Understanding Wisdom' because it can penetrate, skillfully penetrate, and separately penetrate through the aspects of suffering, accumulation, cessation, and the path. 'Wisdom Produced by That' refers to the excellent wisdom possessed by the Path of Immediate Learning (Xué Wújiàn Dào) that is brought forth by that (referring to the Truth of the Path), and it is referred to here as 'Wisdom Produced by That.' 'Right Wisdom of Exhausting Suffering,' what is 'Right'? The answer is: it is called 'Right' because of causes, because of gateways, because of rationales, and because of characteristics. 'Wisdom of Exhausting Suffering,' the Five Aggregates of Clinging (Wǔ Qǔyùn), namely form, feeling, perception, mental formations, and consciousness, are called suffering. This wisdom can cause the Five Aggregates of Clinging to be completely exhausted, equally exhausted, universally exhausted, and attain permanent exhaustion, therefore it is called 'Wisdom of Exhausting Suffering.' 'Is named the fifth' refers to the order of gradual, sequential, continuous, and successive progression, being the fifth. 'Speaking of superior branches' refers to the fact that due to the increase in wisdom, those good men or good women become increasingly superior, therefore they are called superior branches. The Five Maturing Conceptions of Liberation, what are the five? One, the conception of impermanence; two, the conception of impermanence and suffering; three, the conception of suffering and no-self; four, the conception of aversion to food; five, the conception of death. What is the conception of impermanence? The answer is: all conditioned things (Yīqiè Xíng) are impermanent. Regarding impermanent things, one contemplates them rationally because of their impermanence, various conceptions and similar conceptions arise, one has conceived, will conceive, and is conceiving, this is called the conception of impermanence. What is the conception of suffering? The answer is: all conditioned things are impermanent, and because of impermanence there is suffering. Regarding various suffering things, one contemplates them rationally because of their aspect of suffering, various conceptions and similar conceptions arise, one has conceived, will conceive, and is conceiving, this is called the conception of impermanence and suffering. What is the conception of suffering and no-self? The answer is: all conditioned things are impermanent, because of impermanence there is suffering, and because of suffering there is no-self. Regarding no-self things, one contemplates them rationally because of their no-self nature, various conceptions and similar conceptions arise, one has conceived, will conceive, and is conceiving, this is called the conception of suffering and no-self. What is the conception of aversion to food? The answer is: monks and nuns should, regarding solid food (Duànshí), generate an intention of aversion and associate with it, and generate an intention of disparagement and associate with it, contemplating solid food with impure thoughts. How is this done? The answer is: regarding various rice gruels, one should generate a firm understanding (Shèngjiě) of a bloated corpse. Regarding porridge and soups, one should generate a firm understanding of human excrement. Regarding fresh butter and cheese, one should generate a firm understanding of human marrow and brains. Regarding cooked butter and oil --------------------------------------------------------------------------------
Chinese
沙糖及蜜，应起人之肪膏胜解。于麨，应起骨屑胜解。于饼，应起人皮胜解。于盐，应起碎齿胜解。于莲根茎生菜枝叶，应起连发髑髅胜解。于诸浆饮，应起人之脓血胜解。彼于段食发起如是厌逆毁呰俱行作意，以不净相思惟段食，诸想等想现前而想，已想，当想，现想，是名厌逆食想。死想云何？答：于自身命极善作意，思惟无常，诸想等想现前而想，已想、当想、现想，是名死想。如是五种名成熟解脱想。问：何缘此五名成熟解脱想耶？答：解脱有三种：一、心解脱；二、慧解脱；三、无为解脱。由此五想，有为解脱，未生令生、生已增长坚固广大，由斯速证无为解脱。由此因缘，名成熟解脱想。◎ ◎五解脱处者，云何为五？具寿当知，若诸苾刍苾刍尼等，或有大师为说法要，或有随一尊重有智同梵行者为说法要如如大师，或有随一尊重有智同梵行者为说法要。如是如是于彼法要能正了知。若法若义由正了知若法若义便发起欣，欣故生喜，心喜故身轻安，身轻安故受乐，受乐故心定，心定故如实知见，如实知见故生厌，厌故能离，离故得解脱，是名第一解脱处。是诸苾刍苾刍尼等，安住此处，念未住者能住正念、心未定者能住正定、漏未尽者能尽诸漏、未得无上安隐涅槃者疾能证得。复次具寿，若诸苾刍 现代汉语译本：对于沙糖和蜂蜜，应当生起对人体脂肪和膏油的胜解（深刻理解）。对于炒面，应当生起对骨头碎屑的胜解。对于饼，应当生起对人皮的胜解。对于盐，应当生起对碎裂牙齿的胜解。对于莲藕、根茎、生菜、枝叶，应当生起对缠绕头发的头骨的胜解。对于各种浆饮，应当生起对人的脓血的胜解。他们对于段食（指固体食物）发起如此厌恶、毁谤、同时进行的作意，以不净的形象思维段食，各种想法、相同的想法，现在生起想法，已经生起想法，将要生起想法，正在生起想法，这叫做厌逆食想。死想是什么呢？回答：对于自身的生命，极其认真地作意，思维无常，各种想法、相同的想法，现在生起想法，已经生起想法，将要生起想法，正在生起想法，这叫做死想。像这样五种想，叫做成熟解脱想。问：为什么这五种想叫做成熟解脱想呢？回答：解脱有三种：一、心解脱；二、慧解脱；三、无为解脱。由于这五种想，有为解脱，未生起的令其生起，生起后增长、坚固、广大，因此迅速证得无为解脱。由于这个因缘，叫做成熟解脱想。 五解脱处是什么？回答：具寿（对有德长老的比丘的尊称）应当知道，如果各位比丘、比丘尼等，或者有大师为他们宣说法要，或者有任何一位受尊敬的有智慧的同修梵行者为他们宣说法要，像大师一样，或者有任何一位受尊敬的有智慧的同修梵行者为他们宣说法要。像这样，像这样对于那些法要能够正确地了解。如果对于法和义，通过正确地了解法和义，便发起欣悦，因为欣悦而生起喜乐，因为心喜乐而身体轻安，因为身体轻安而感受快乐，因为感受快乐而心安定，因为心安定而如实地知见，因为如实地知见而生起厌离，因为厌离而能够脱离，因为脱离而得到解脱，这叫做第一解脱处。这些比丘、比丘尼等，安住在这个地方，没有安住正念的能够安住正念，心没有安定的能够安住正定，烦恼没有断尽的能够断尽各种烦恼，没有得到无上安稳涅槃的能够迅速证得。再次，具寿，如果各位比丘……
English
English version: Regarding sugar and honey, one should generate a 'victorious understanding' (胜解) of them as human fat and grease. Regarding parched flour, one should generate a 'victorious understanding' of them as bone fragments. Regarding cakes, one should generate a 'victorious understanding' of them as human skin. Regarding salt, one should generate a 'victorious understanding' of them as crushed teeth. Regarding lotus roots, stems, raw vegetables, branches, and leaves, one should generate a 'victorious understanding' of them as skulls entwined with hair. Regarding various beverages, one should generate a 'victorious understanding' of them as human pus and blood. They generate such aversion, disparagement, and concurrent mental activity towards solid food (段食, 'dàn shí', refers to solid food), contemplating solid food as impure. Various thoughts and similar thoughts arise, thinking now, having thought, about to think, currently thinking. This is called the 'thought of aversion to food' (厌逆食想, 'yàn nì shí xiǎng'). What is the 'thought of death' (死想, 'sǐ xiǎng')? Answer: Regarding one's own life, one should apply extremely careful attention, contemplating impermanence. Various thoughts and similar thoughts arise, thinking now, having thought, about to think, currently thinking. This is called the 'thought of death'. These five types of thoughts are called 'thoughts that mature liberation' (成熟解脱想, 'chéng shú jiě tuō xiǎng'). Question: Why are these five types of thoughts called 'thoughts that mature liberation'? Answer: There are three types of liberation: first, 'liberation of mind' (心解脱, 'xīn jiě tuō'); second, 'liberation of wisdom' (慧解脱, 'huì jiě tuō'); third, 'unconditioned liberation' (无为解脱, 'wú wéi jiě tuō'). Due to these five thoughts, conditioned liberation (有为解脱, 'yǒu wéi jiě tuō'), those not yet arisen are made to arise, and those already arisen are increased, strengthened, and expanded. Therefore, one quickly attains unconditioned liberation. Due to this cause and condition, they are called 'thoughts that mature liberation'. What are the five 'places of liberation' (五解脱处, 'wǔ jiě tuō chù')? Answer: Venerable Sir (具寿, 'jù shòu', an honorific title for a virtuous and elder Bhikshu), you should know that if various Bhikshus (苾刍, 'bì chú', Buddhist monks), Bhikshunis (苾刍尼, 'bì chú ní', Buddhist nuns), etc., have a master expounding the essential teachings, or have any respected and wise fellow practitioner of the pure life expounding the essential teachings, like the master, or have any respected and wise fellow practitioner of the pure life expounding the essential teachings. In this way, in this way, they are able to correctly understand those essential teachings. If regarding the Dharma (法, 'fǎ', the teachings) and its meaning, through correctly understanding the Dharma and its meaning, they then generate joy. Because of joy, happiness arises. Because of happiness in the mind, the body becomes light and at ease. Because of the body being light and at ease, one experiences pleasure. Because of experiencing pleasure, the mind becomes stable. Because of the mind being stable, one knows and sees things as they truly are. Because of knowing and seeing things as they truly are, aversion arises. Because of aversion, one is able to detach. Because of detachment, one attains liberation. This is called the first 'place of liberation'. These Bhikshus, Bhikshunis, etc., abiding in this place, those who have not yet abided in right mindfulness are able to abide in right mindfulness, those whose minds are not yet stable are able to abide in right concentration, those whose outflows are not yet exhausted are able to exhaust all outflows, and those who have not yet attained unsurpassed peaceful Nirvana (涅槃, 'niè pán') are able to quickly attain it. Furthermore, Venerable Sir, if various Bhikshus... --------------------------------------------------------------------------------
Chinese
苾刍尼等，虽无大师或余随一尊重有智同梵行者为说法要，而能以大音声读诵，随曾所闻究竟法要如如以大音声读诵，随曾所闻究竟法要如是如是于彼法要能正了知，若法若义由正了知若法若义便发起欣，欣故生喜，心喜故身轻安，身轻安故受乐，受乐故心定，心定故如实知见，如实知见故生厌，厌故能离，离故得解脱，是名第二解脱处。是诸苾刍苾刍尼等，安住此处，念未住者能住正念、心未定者能住正定、漏未尽者能尽诸漏、未得无上安隐涅槃者疾能证得。复次具寿，若诸苾刍苾刍尼等，虽无大师或余随一尊重有智同梵行者为说法要，亦不以大音声读诵随曾所闻究竟法要，而能为他广说开示随曾所闻究竟法要。如如为他广说开示随曾所闻究竟法要。如是如是于彼法要能正了知，若法若义由正了知若法若义便发起欣，欣故生喜，心喜故身轻安，身轻安故受乐，受乐故心定，心定故如实知见，如实知见故生厌，厌故能离，离故得解脱，是名第三解脱处。是诸苾刍苾刍尼等，安住此处，念未住者能住正念、心未定者能住正定、漏未尽者能尽诸漏、未得无上安隐涅槃者疾能证得。复次具寿，若诸苾刍苾刍尼等，虽无大师或余随一尊重有智同梵行者为说法要，亦不以大音声读诵随曾所闻究竟法要，亦不为他广说开示随曾所闻 现代汉语译本： 比丘尼们，即使没有大师或者其他任何一位受尊敬的有智慧的同修来宣讲佛法要义，她们也能以洪亮的声音读诵，依照曾经听闻的究竟佛法要义，如是如是地以洪亮的声音读诵，依照曾经听闻的究竟佛法要义，对于那些佛法要义能够正确地理解，对于佛法和义理因为正确理解而生起欣悦，因为欣悦而生起喜乐，因为内心喜乐而身体轻安，因为身体轻安而感受快乐，因为感受快乐而内心安定，因为内心安定而如实地知见，因为如实地知见而生起厌离，因为厌离而能够脱离，因为脱离而得到解脱，这被称为第二解脱之处。这些比丘和比丘尼们，安住于此，没有正念的能够安住正念，没有禅定的能够安住禅定，烦恼没有断尽的能够断尽烦恼，没有得到无上安稳涅槃的能够迅速证得。 再者，具寿，如果比丘和比丘尼们，即使没有大师或者其他任何一位受尊敬的有智慧的同修来宣讲佛法要义，也不以洪亮的声音读诵曾经听闻的究竟佛法要义，但是能够为他人广泛地宣说开示曾经听闻的究竟佛法要义。如是如是地为他人广泛地宣说开示曾经听闻的究竟佛法要义，对于那些佛法要义能够正确地理解，对于佛法和义理因为正确理解而生起欣悦，因为欣悦而生起喜乐，因为内心喜乐而身体轻安，因为身体轻安而感受快乐，因为感受快乐而内心安定，因为内心安定而如实地知见，因为如实地知见而生起厌离，因为厌离而能够脱离，因为脱离而得到解脱，这被称为第三解脱之处。这些比丘和比丘尼们，安住于此，没有正念的能够安住正念，没有禅定的能够安住禅定，烦恼没有断尽的能够断尽烦恼，没有得到无上安稳涅槃的能够迅速证得。 再者，具寿，如果比丘和比丘尼们，即使没有大师或者其他任何一位受尊敬的有智慧的同修来宣讲佛法要义，也不以洪亮的声音读诵曾经听闻的究竟佛法要义，也不为他人广泛地宣说开示曾经听闻的究竟佛法要义