English
English version Experiencing pleasure, because of experiencing pleasure, the mind becomes stable; because the mind is stable, one knows and sees things as they really are; because of knowing and seeing things as they really are, aversion arises; because of aversion, one is able to detach; because of detachment, one attains liberation. This is called the fifth place of liberation. These Bhikshus (monks), Bhikshunis (nuns), etc., abiding in this place, those who have not yet established mindfulness are able to establish right mindfulness, those whose minds are not yet stable are able to abide in right concentration, those whose outflows (of defilements) are not yet exhausted are able to exhaust all outflows, and those who have not yet attained the supreme peace of Nirvana are able to quickly attain it. Here, the Master or any one of the respected, wise fellow practitioners expounds the essentials of the Dharma. Question: What is the Master? Answer: The Tathagatas (Thus Come Ones), Arhats (Worthy Ones), Samyaksambuddhas (Perfectly Enlightened Ones) are called Masters. Question: What are the respected, wise fellow practitioners? Answer: Ajnatakaundinya (Ajnatakaundinya), Asvajit (Asvajit), Bhadravargika (Bhadravargika), Vashpa (Vashpa), Mahanama (Mahanama), Nasha (Nasha), Purna (Purna), Vimala (Vimala), Suparshva (Suparshva), Gavampati (Gavampati), Sariputra (Sariputra), Mahakautilya (Mahakautilya), Mahakasyapa (Mahakasyapa), Mahakappina (Mahakappina), Mahakatyayana (Mahakatyayana), Mahakatyayana (Mahakatyayana), Mahakotthita (Mahakotthita), Mahasudarshana (Mahasudarshana), Mahapanthaka (Mahapanthaka), Anuruddha (Anuruddha), Aniruddha (Aniruddha), Upali (Upali), Kimila (Kimila), etc., are all called respected, wise fellow practitioners. Question: What is the Dharma? Answer: Nama-kaya (body of names), pada-kaya (body of phrases), vyanjana-kaya (body of syllables), this is called the Dharma. The aforementioned Master, respected, wise fellow practitioners, using these nama-kaya, pada-kaya, vyanjana-kaya, for them expound, establish, set forth, reveal, distinguish, clarify, and clearly show, therefore it is said to expound the essentials of the Dharma. Just as the Master or any one of the respected, wise fellow practitioners expounds the essentials of the Dharma, just so they are able to correctly understand the Dharma and its meaning. Question: What is it to be able to correctly understand the Dharma? Answer: Nama-kaya, pada-kaya, vyanjana-kaya, this is called the Dharma. They understand this Dharma equally, closely, and clearly, comprehending the distinctions of categories, obtaining non-dual and non-retrogressive wisdom, therefore it is called being able to correctly understand the Dharma. Question: What is it to be able to correctly understand the meaning? Answer: The meanings displayed, understood, spoken, universally spoken, shown, equally shown, and revealed by nama-kaya, pada-kaya, vyanjana-kaya, they understand this meaning equally, closely, and clearly, comprehending the distinctions of categories, obtaining non-dual and non-retrogressive wisdom, this is --------------------------------------------------------------------------------
Chinese
名能正了知若义。由正了知若法若义便发起欣者，最初所发喜名为欣，彼于此欣起等起、生等生、转现转，聚集出现，由斯故说便发起欣。欣故生喜者，谓上品欣转名为喜，彼于此喜，起等起、生等生、转现转，聚集出现，由斯故说欣故生喜。心喜故身轻安者，谓彼从欣生心喜故，于现法中身重性断、心重性断，身有堪能、心有堪能，身细滑、心细滑，身轻软、心轻软，身离盖、心离盖，身无懒惰、心无懒惰，身无疲倦、心无疲倦，由斯故说心喜故身轻安。身轻安故受乐者，谓由身有堪能、心有堪能，广说乃至身无疲倦、心无疲惓故，身便有乐心受妙喜，由斯故说身轻安故受乐。受乐故心定者，谓受乐故远离劳倦，无劳倦法平等行故，心住等住近住一趣得三摩地，由斯故说受乐故心定。心定故如实知见者，谓彼若时心住等住无二无转，尔时于苦如实知见苦、于集灭道如实知见集灭道，由斯故说心定故如实知见。如实知见故生厌者，谓彼若时于苦如实知见苦、于集灭道如实知见集灭道，尔时于五取蕴便生厌毁违逆而住，由斯故说如实知见故生厌。厌故能离者，谓彼若时于五取蕴能生厌毁违逆而住，尔时便于贪嗔痴三不善根能损能薄令渐缺减。如人以水浸渍黄衣置日光中染色速脱。如是若时于五取蕴能生厌毁违逆而住，尔 现代汉语译本： ‘如果正确地了解名称，就能正确地了解意义。’由于正确地了解了法（Dharma，宇宙真理）和义（Artha，意义），便会发起欣（Priti，喜悦）。最初所发起的喜悦名为欣，他对此欣发起等起、生等生、转现转，聚集出现，因此说‘便发起欣’。 ‘因为欣而生喜（Mudita，随喜）’，是指上品（殊胜的）欣转变为喜，他对此喜，发起等起、生等生、转现转，聚集出现，因此说‘欣故生喜’。 ‘因为心喜而身轻安（Prasrabdhi，轻安）’，是指他从欣生起心喜的缘故，在现法中，身体的沉重性断除，心的沉重性断除，身体具有堪能性，心具有堪能性，身体细滑，心细滑，身体轻柔，心轻柔，身体远离盖障，心远离盖障，身体没有懒惰，心没有懒惰，身体没有疲倦，心没有疲倦，因此说‘心喜故身轻安’。 ‘因为身轻安而感受快乐（Sukha，乐）’，是指由于身体具有堪能性，心具有堪能性，广泛地说乃至身体没有疲倦，心没有疲倦的缘故，身体便有快乐，心感受妙喜，因此说‘身轻安故受乐’。 ‘因为感受快乐而心定（Samadhi，禅定）’，是指因为感受快乐而远离劳倦，由于没有劳倦的法平等运行的缘故，心安住、平等安住、接近安住、一心一趣而获得三摩地（Samadhi，禅定），因此说‘受乐故心定’。 ‘因为心定而如实知见（Yathabhutananadassana，如实知见）’，是指当他的心安住、平等安住、没有二念、没有转移时，那时对于苦如实知见苦，对于集（Samudaya，苦的生起）、灭（Nirodha，苦的止息）、道（Magga，达到苦止息的道路）如实知见集灭道，因此说‘心定故如实知见’。 ‘因为如实知见而生厌（Nibbida，厌离）’，是指当他对于苦如实知见苦，对于集灭道如实知见集灭道时，那时对于五取蕴（Panca-upadanakkhandha，构成经验的五种聚合）便生起厌恶、毁坏、违逆而住，因此说‘如实知见故生厌’。 ‘因为厌离而能离（Viraga，离欲）’，是指当他对于五取蕴能生起厌恶、毁坏、违逆而住时，那时便对于贪（Raga，贪欲）、嗔（Dosa，嗔恨）、痴（Moha，愚痴）这三种不善根能够损害、能够削弱，使其逐渐减少。如同人用水浸泡过的黄衣放置在阳光下，染上的颜色迅速脱落。像这样，如果对于五取蕴能生起厌恶、毁坏、违逆而住，那时便...
English
English version: ‘If one correctly understands the name, one can correctly understand the meaning.’ Because of correctly understanding the Dharma (cosmic truth) and Artha (meaning), Priti (joy) arises. The initial joy that arises is called Priti, and he generates, originates, transforms, manifests, and accumulates this Priti, hence it is said ‘then Priti arises.’ ‘Because of Priti, Mudita (sympathetic joy) arises,’ which means that superior Priti transforms into Mudita. He generates, originates, transforms, manifests, and accumulates this Mudita, hence it is said ‘because of Priti, Mudita arises.’ ‘Because of Mudita, Prasrabdhi (tranquility) of body arises,’ which means that because he generates Mudita, in the present moment, the heaviness of the body is eliminated, the heaviness of the mind is eliminated, the body has efficiency, the mind has efficiency, the body is subtle, the mind is subtle, the body is light, the mind is light, the body is free from hindrances, the mind is free from hindrances, the body is without laziness, the mind is without laziness, the body is without fatigue, the mind is without fatigue, hence it is said ‘because of Mudita, Prasrabdhi of body arises.’ ‘Because of Prasrabdhi, Sukha (happiness) is experienced,’ which means that because the body has efficiency, the mind has efficiency, broadly speaking, even to the point that the body is without fatigue and the mind is without fatigue, the body then has happiness, and the mind experiences wonderful joy, hence it is said ‘because of Prasrabdhi, Sukha is experienced.’ ‘Because of experiencing Sukha, Samadhi (concentration) arises,’ which means that because of experiencing happiness, one is free from weariness, and because the Dharma without weariness operates equally, the mind abides, abides equally, abides closely, and with one-pointedness attains Samadhi, hence it is said ‘because of experiencing Sukha, Samadhi arises.’ ‘Because of Samadhi, Yathabhutananadassana (seeing things as they are) arises,’ which means that when his mind abides, abides equally, is without duality, and is without shifting, then he truly sees suffering as suffering, and he truly sees the Samudaya (arising of suffering), Nirodha (cessation of suffering), and Magga (path to the cessation of suffering), hence it is said ‘because of Samadhi, Yathabhutananadassana arises.’ ‘Because of Yathabhutananadassana, Nibbida (disenchantment) arises,’ which means that when he truly sees suffering as suffering, and he truly sees the Samudaya, Nirodha, and Magga, then he dwells with aversion, destruction, and opposition towards the Panca-upadanakkhandha (five aggregates of clinging), hence it is said ‘because of Yathabhutananadassana, Nibbida arises.’ ‘Because of Nibbida, Viraga (cessation of desire) is possible,’ which means that when he is able to generate aversion, destruction, and opposition towards the Panca-upadanakkhandha, then he is able to harm and weaken the three unwholesome roots of Raga (greed), Dosa (hatred), and Moha (delusion), causing them to gradually diminish. Just as when a yellow cloth soaked in water is placed in the sunlight, the dye quickly fades. In the same way, if one is able to generate aversion, destruction, and opposition towards the Panca-upadanakkhandha, then... --------------------------------------------------------------------------------
Chinese
时便于三不善根能损能薄令渐缺减，由斯故说厌故能离。离故得解脱者，谓彼若时能损能薄能渐缺减三不善根，尔时便于贪嗔痴等心得解脱，由斯故说离故得解脱。是名第一者，渐次顺次相续次第数为第一。解脱处者，此中何谓解脱处耶？答此中七法名解脱处：一者正了知法；二者正了知义；三者欣；四者喜；五者轻安；六者乐；七者定。是诸苾刍苾刍尼等者，谓若能引学无间道，于此义中说为苾刍苾刍尼等。安住此处者，谓住此处等住近住，是故说为安住此处。念未住者能住正念者，谓能住四念住。心未定者能住正定者，谓能住四静虑。漏未尽者能尽诸漏者，问：诸漏云何？答：有三漏，谓欲漏、有漏、无明漏。彼于此三漏，能尽、等尽、遍尽、现尽、当尽、速尽，由斯故说漏未尽者能尽诸漏。未得无上安隐涅槃者能疾证得者，谓诸爱尽离灭涅槃，说为无上安隐涅槃。彼速于此能得随得能触能证，由斯故说未得无上安隐涅槃者能疾证得。而能以大音声读诵随曾所闻究竟法要者，谓以广大音声读诵如先所闻究竟法要。而能为他广说开示随曾所闻究竟法要者，谓彼而能为他宣说施设建立开显分别明了显示如先所闻究竟法要。而能独处寂静思惟筹量观察随曾所闻究竟法要所有义趣者，谓能独处寂静，寻思遍寻思、简择遍简 现代汉语译本：当（正念、正定）有助于三种不善之根（贪、嗔、痴）减弱、减少，使其逐渐消失时，因此说‘厌离’才能‘脱离’。‘脱离’才能‘解脱’，是指当（正念、正定）有助于三种不善之根减弱、减少、逐渐消失时，那时就能从贪、嗔、痴等心中解脱出来，因此说‘脱离’才能‘解脱’。这被称为‘第一’，是渐次、顺次、相续、次第，数量上是第一。‘解脱处’是指，这里什么是‘解脱处’呢？回答是：这里有七种法被称为‘解脱处’：第一是正确地了解法（Dharma）；第二是正确地了解义（Artha）；第三是欣（joy）；第四是喜（happiness）；第五是轻安（Prasrabdhi，tranquility）；第六是乐（Sukha，pleasure）；第七是定（Samadhi，concentration）。‘这些比丘、比丘尼等’，是指那些能够引导进入无间道（Anantarika-magga，path of immediate result）修学的人，在这里被称为比丘、比丘尼等。‘安住此处’，是指住在此处，等住、近住，所以说‘安住此处’。‘念未住者能住正念’，是指能够安住于四念住（Cattāro satipaṭṭhānā，four foundations of mindfulness）。‘心未定者能住正定’，是指能够安住于四静虑（Cattāri jhānāni，four meditative absorptions）。‘漏未尽者能尽诸漏’，问：什么是‘诸漏’呢？答：有三种漏，即欲漏（Kāma-āsava，sensuality）、有漏（Bhava-āsava，existence）、无明漏（Avijjā-āsava，ignorance）。对于这三种漏，能够断尽、完全断尽、普遍断尽、现在断尽、将来断尽、迅速断尽，因此说‘漏未尽者能尽诸漏’。‘未得无上安隐涅槃者能疾证得’，是指诸爱（craving）灭尽、脱离、寂灭的涅槃（Nirvana），被称为无上安隐涅槃。他们迅速地能够得到、随之得到、能够触及、能够证得这个涅槃，因此说‘未得无上安隐涅槃者能疾证得’。‘而能以大音声读诵随曾所闻究竟法要’，是指以洪亮的声音读诵先前所听闻的究竟法要。‘而能为他广说开示随曾所闻究竟法要’，是指他们能够为他人宣说、施设、建立、开显、分别、明了显示先前所听闻的究竟法要。‘而能独处寂静思惟筹量观察随曾所闻究竟法要所有义趣’，是指能够独处寂静，寻思、普遍寻思、简择、普遍简择先前所听闻的究竟法要的所有意义和趣味。