English
English version: Bhikkhunis, even without a master or any other respected, wise, and fellow practitioner to teach the Dharma, they can recite in a loud voice, according to the ultimate Dharma teachings they have heard, just as they have heard, reciting in a loud voice, according to the ultimate Dharma teachings they have heard, they can correctly understand those Dharma teachings, and because of correctly understanding the Dharma and its meaning, they arise joy, because of joy they arise happiness, because of happiness in their hearts their bodies become light and at ease, because their bodies are light and at ease they experience pleasure, because they experience pleasure their minds become stable, because their minds are stable they truly know and see, because they truly know and see they arise aversion, because of aversion they can detach, because of detachment they attain liberation, this is called the second place of liberation. These bhikkhus and bhikkhunis, abiding in this place, those who have not established mindfulness can establish mindfulness, those whose minds are not stable can establish stable concentration, those whose defilements are not exhausted can exhaust their defilements, those who have not attained the unsurpassed secure Nirvana can quickly attain it. Furthermore, Venerable Sir, if bhikkhus and bhikkhunis, even without a master or any other respected, wise, and fellow practitioner to teach the Dharma, nor do they recite in a loud voice the ultimate Dharma teachings they have heard, but they can extensively explain and reveal to others the ultimate Dharma teachings they have heard. Just as they extensively explain and reveal to others the ultimate Dharma teachings they have heard, they can correctly understand those Dharma teachings, and because of correctly understanding the Dharma and its meaning, they arise joy, because of joy they arise happiness, because of happiness in their hearts their bodies become light and at ease, because their bodies are light and at ease they experience pleasure, because they experience pleasure their minds become stable, because their minds are stable they truly know and see, because they truly know and see they arise aversion, because of aversion they can detach, because of detachment they attain liberation, this is called the third place of liberation. These bhikkhus and bhikkhunis, abiding in this place, those who have not established mindfulness can establish mindfulness, those whose minds are not stable can establish stable concentration, those whose defilements are not exhausted can exhaust their defilements, those who have not attained the unsurpassed secure Nirvana can quickly attain it. Furthermore, Venerable Sir, if bhikkhus and bhikkhunis, even without a master or any other respected, wise, and fellow practitioner to teach the Dharma, nor do they recite in a loud voice the ultimate Dharma teachings they have heard, nor do they extensively explain and reveal to others the ultimate Dharma teachings they have heard --------------------------------------------------------------------------------
Chinese
究竟法要，而能独处寂静思惟筹量观察随曾所闻究竟法要所有义趣。如如独处寂静思惟筹量观察随曾所闻究竟法要所有处趣，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，是名第四解脱处。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。◎ 说一切有部集异门足论卷第十三 大正藏第 26 册 No. 1536 阿毗达磨集异门足论 阿毗达磨集异门足论卷第十四 尊者舍利子说 三藏法师玄奘奉 诏译 五法品第六之四 ◎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究竟法要，亦不独处寂静思惟筹量观察随曾所闻究竟法要所有义趣，而能善取随一定相，于彼定相能善思惟，又善了知复善通达。如如善取随一定相，于彼定相能善思惟，又善了知复善通达，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，欣故心喜，生喜故身轻安，身轻安故 现代汉语译本： 如果有人能够真正理解佛法的精髓，即使独自一人也能在寂静之处深入思考、衡量和观察自己曾经听闻的佛法要义。当他越是这样在寂静中思考、衡量和观察自己所听闻的佛法要义，他就越能正确地理解这些佛法。通过正确理解佛法和它的意义，他会生起欢喜心。因为欢喜，内心会感到喜悦；因为内心喜悦，身体会感到轻安；因为身体轻安，他会感受到快乐；因为感受到快乐，他的心会安定下来；因为心安定下来，他就能如实地知见真理；因为如实知见真理，他会生起厌离心；因为厌离，他能够脱离束缚；因为脱离束缚，他就能获得解脱。这就是第四种解脱之处。这些比丘（Bhikkhu，男性出家人）、比丘尼（Bhikkhuni，女性出家人）等，安住于此，对于那些尚未安住正念的人，能够帮助他们安住正念；对于那些心未安定的人，能够帮助他们安住正定；对于那些烦恼未尽的人，能够帮助他们断尽烦恼；对于那些尚未证得无上安稳涅槃（Nirvana，佛教术语，指解脱的境界）的人，能够迅速证得。 《说一切有部集异门足论》卷第十三 大正藏第 26 册 No. 1536 《阿毗达磨集异门足论》 《阿毗达磨集异门足论》卷第十四 尊者舍利子（Sariputra，佛陀的十大弟子之一，以智慧著称）说 三藏法师玄奘（Xuanzang，唐代著名译经师）奉 诏译 五法品第六之四 再次，具寿（Ayushman，对僧人的尊称），如果比丘、比丘尼等，即使没有大师或者其他任何一位值得尊敬的有智慧的同修（梵行者），为他们讲说佛法要义，也不以大声诵读自己曾经听闻的佛法要义，也不为他人广泛地讲解开示自己曾经听闻的佛法要义，也不独自在寂静之处思考、衡量和观察自己曾经听闻的佛法要义，但是他们能够很好地把握随意的某个禅定相，对于这个禅定相能够很好地思惟，并且能够很好地了解和通达。当他们越是能够很好地把握随意的某个禅定相，对于这个禅定相能够很好地思惟，并且能够很好地了解和通达，他们就越能正确地理解这些佛法要义。通过正确理解佛法和它的意义，他们会生起欢喜心；因为欢喜，内心会感到喜悦；因为内心喜悦，身体会感到轻安；因为身体轻安，
English
English version: If someone can truly understand the essence of the Dharma, even alone, they can deeply contemplate, measure, and observe the essential meanings of the Dharma they have heard in a quiet place. The more they contemplate, measure, and observe the essential meanings of the Dharma they have heard in solitude, the more correctly they can understand these Dharmas. By correctly understanding the Dharma and its meaning, they will generate joy. Because of joy, their heart will feel delighted; because their heart is delighted, their body will feel light and at ease; because their body is light and at ease, they will experience happiness; because they experience happiness, their mind will become stable; because their mind becomes stable, they will truly know and see the truth; because they truly know and see the truth, they will generate aversion; because of aversion, they can detach from bondage; because of detachment, they can attain liberation. This is called the fourth place of liberation. These Bhikkhus (male monastic), Bhikkhunis (female monastic), etc., abiding in this place, can help those who have not yet established mindfulness to establish mindfulness; for those whose minds are not yet stable, they can help them abide in right concentration; for those whose defilements are not yet exhausted, they can help them exhaust their defilements; for those who have not yet attained the unsurpassed secure Nirvana (Buddhist term, referring to the state of liberation), they can quickly attain it. 《Abhidharma Sangiti-paryaya-pada Sastra》Volume 13 by Sarvastivada Taisho Tripitaka Volume 26 No. 1536 《Abhidharma Sangiti-paryaya-pada Sastra》 《Abhidharma Sangiti-paryaya-pada Sastra》Volume 14 Said by Venerable Sariputra (one of the Buddha's ten great disciples, known for his wisdom) Tripiṭaka Master Xuanzang (a famous translator of scriptures in the Tang Dynasty) translated by imperial order Chapter Six, Section Four on the Five Dharmas Furthermore, venerable ones (Ayushman, a respectful term for monks), if Bhikkhus, Bhikkhunis, etc., even without a master or any other respected and wise fellow practitioner (Brahmachari), to explain the essential Dharma to them, nor do they loudly recite the essential Dharma they have heard, nor do they widely explain and reveal the essential Dharma they have heard to others, nor do they contemplate, measure, and observe the essential meanings of the Dharma they have heard alone in a quiet place, but they can well grasp any one of the meditation signs, and they can well contemplate, understand, and penetrate this meditation sign. The more they can well grasp any one of the meditation signs, and they can well contemplate, understand, and penetrate this meditation sign, the more correctly they can understand these essential Dharmas. By correctly understanding the Dharma and its meaning, they will generate joy; because of joy, their heart will feel delighted; because their heart is delighted, their body will feel light and at ease; because their body is light and at ease, --------------------------------------------------------------------------------
Chinese
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，是名第五解脱处。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、未得最上安隐涅槃者疾能证得。此中大师或有随一尊重有智同梵行者为说法要者，问：大师云何？答：即诸如来、应、正等觉说名大师。问：尊重有智同梵行者云何？答：解憍陈那、马胜、贤胜、雾气、大名、那舍、圆满、无垢、妙臂、牛主、舍利子、大采菽氏、大迦叶波、大劫庀那、大营构氏、大迦多衍那、大执藏、大善见、大路、随顺、无灭、欲乐、金毗罗等，皆名尊重有智同梵行者。问法云何？答：名身、句身、文身，是名为法。即前大师尊重有智同梵行者，以诸名身句身文身，为彼宣说施设建立，开显分别明了开示，由此故言为说法要。如如大师或有随一尊重有智同梵行者为说法要，如是如是彼于法要能正了知若法若义者，问：能正了知若法云何？答：名身、句身、文身是名为法。彼于此法等了近了明了，通达品类差别，获得无二无退转智故，名能正了知若法。问：能正了知若义云何？答名身、句身、文身，所显所了、所说所遍说、所示所等示，所开名义，彼于此义等了近了明了，通达品类差别，获得无二无退转智，是 现代汉语译本 感受快乐，因为感受快乐的缘故内心安定，因为内心安定的缘故能够如实地知见，因为如实知见的缘故产生厌离，因为厌离的缘故能够脱离，因为脱离的缘故得到解脱，这叫做第五个解脱之处。这些比丘、比丘尼等，安住在这个地方，对于没有安住正念的人能够安住正念，对于内心没有安定的人能够安住正定，对于烦恼没有断尽的人能够断尽各种烦恼，对于没有得到最上安稳涅槃的人能够迅速证得。这里的大师或者任何一位尊重、有智慧的同修道友为他们宣说佛法的要义，问：什么是大师？答：就是诸如来（Tathagata）、应供（Arhat）、正等觉（Samyaksambuddha），被称为大师。问：什么是尊重、有智慧的同修道友？答：解憍陈那（Ajnatakaundinya）、马胜（Asvajit）、贤胜（Bhadravargika）、雾气（Vashpa）、大名（Mahanama）、那舍（Nasha）、圆满（Purna）、无垢（Vimala）、妙臂（Suparshva）、牛主（Gavampati）、舍利子（Sariputra）、大采菽氏（Mahakautilya）、大迦叶波（Mahakasyapa）、大劫庀那（Mahakappina）、大营构氏（Mahakatyayana）、大迦多衍那（Mahakatyayana）、大执藏（Mahakotthita）、大善见（Mahasudarshana）、大路（Mahapanthaka）、随顺（Anuruddha）、无灭（Aniruddha）、欲乐（Upali）、金毗罗（Kimila）等，都被称为尊重、有智慧的同修道友。问：什么是法？答：名身（nama-kaya）、句身（pada-kaya）、文身（vyanjana-kaya），这被称为法。就是前面提到的大师、尊重、有智慧的同修道友，用这些名身、句身、文身，为他们宣说、施设、建立、开显、分别、明了、开示，因为这个缘故说为宣说佛法的要义。像这样大师或者任何一位尊重、有智慧的同修道友宣说佛法的要义，像这样他们对于佛法的要义能够正确了解法和义，问：能够正确了解法是什么？答：名身、句身、文身，这被称为法。他们对于这个法平等了解、接近了解、明白了解，通达品类的差别，获得无二、无退转的智慧，所以称为能够正确了解法。问：能够正确了解义是什么？答：名身、句身、文身所显示、所理解、所说、所普遍说、所示、所平等指示、所开显的名义，他们对于这个义平等了解、接近了解、明白了解，通达品类的差别，获得无二、无退转的智慧，这就是