English
English version: When (mindfulness and concentration) help to weaken, diminish, and gradually eliminate the three unwholesome roots (greed, hatred, and delusion), it is therefore said that 'disgust' leads to 'separation'. 'Separation' leads to 'liberation', meaning that when (mindfulness and concentration) help to weaken, diminish, and gradually eliminate the three unwholesome roots, then one can be liberated from greed, hatred, delusion, and other such defilements of the mind. Therefore, it is said that 'separation' leads to 'liberation'. This is called 'the first', being gradual, sequential, continuous, and in order, it is the first in number. 'Places of liberation', what are 'places of liberation' here? The answer is: here, seven things are called 'places of liberation': first, correct knowledge of the Dharma; second, correct knowledge of the meaning (Artha); third, joy (Xin); fourth, happiness (Xi); fifth, tranquility (Prasrabdhi); sixth, pleasure (Sukha); seventh, concentration (Samadhi). 'These Bhikshus, Bhikshunis, etc.', refers to those who can guide and enter the path of immediate result (Anantarika-magga) for study and practice, and are called Bhikshus, Bhikshunis, etc. here. 'Abiding in these places', refers to abiding in these places, abiding equally, abiding closely, therefore it is said 'abiding in these places'. 'Those whose mindfulness is not established can establish right mindfulness', refers to being able to abide in the four foundations of mindfulness (Cattāro satipaṭṭhānā). 'Those whose minds are not concentrated can establish right concentration', refers to being able to abide in the four meditative absorptions (Cattāri jhānāni). 'Those whose outflows are not exhausted can exhaust all outflows', question: what are 'all outflows'? Answer: there are three outflows, namely the outflow of sensuality (Kāma-āsava), the outflow of existence (Bhava-āsava), and the outflow of ignorance (Avijjā-āsava). Regarding these three outflows, one can exhaust, completely exhaust, universally exhaust, presently exhaust, will exhaust, quickly exhaust them, therefore it is said 'those whose outflows are not exhausted can exhaust all outflows'. 'Those who have not attained the unsurpassed peaceful Nirvana can quickly attain it', refers to Nirvana, where all craving is extinguished, detached, and ceased, and is called the unsurpassed peaceful Nirvana. They can quickly attain, subsequently attain, can touch, can realize this Nirvana, therefore it is said 'those who have not attained the unsurpassed peaceful Nirvana can quickly attain it'. 'And can recite with a loud voice the ultimate Dharma teachings that have been heard', refers to reciting with a loud voice the ultimate Dharma teachings that have been previously heard. 'And can extensively explain and reveal to others the ultimate Dharma teachings that have been heard', refers to their ability to proclaim, establish, set forth, reveal, distinguish, clearly and manifestly display to others the ultimate Dharma teachings that have been previously heard. 'And can dwell alone in quietude, contemplating, pondering, and observing the meaning and interest of the ultimate Dharma teachings that have been heard', refers to being able to dwell alone in quietude, thinking, thoroughly thinking, discerning, thoroughly discerning all the meanings and interests of the ultimate Dharma teachings that have been previously heard. --------------------------------------------------------------------------------
Chinese
择、观察遍观察如先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，又善了知复善通达者，谓能善取定及定相，于彼定相能善思惟，又善了知复善通达入住出相，余如前说。 五根者，云何为五？一、信根；二、精进根；三、念根；四、定根；五、慧根。此五根相，如前广说。 五力者，云何为五？一、信力；二、精进力；三、念力；四、定力；五、慧力。问：信力云何？答：于如来所修植净信根生安住，不为沙门或婆罗门或天魔梵或余世间如法引夺，是名信力。问：精进力云何？答：于已生不善法为永断故，生欲策励，乃至广说四种正断，是名精进力。问：念力云何？答：于内身住循身观，乃至广说四种念住，是名念力。问：定力云何？答：离欲恶不善法，乃至广说四种静虑，是名定力。问：慧力云何？答：如实了知，此是苦圣谛、此是苦集圣谛、此是苦灭圣谛、此是趣苦灭行圣谛，是名慧力。问：何故名力？答：因如是力、依如是力、住如是力，一切结缚随眠随烦恼缠皆可断截摧伏破坏，故名为力。 五不还者，云何为五？一者中般涅槃补特伽罗；二者生般涅槃补特伽罗；三者有行般涅槃补特伽罗；四者无行般涅槃补特伽罗；五者上流补特伽罗。云何中般涅槃补特伽罗？答： 现代汉语译本 择、观察普遍地观察如先前所听闻的究竟法要的所有义趣。并且能够很好地选取随顺于一定的相状，对于那个一定的相状能够很好地思惟，又能很好地了知并且很好地通达，是指能够很好地选取禅定以及禅定的相状，对于那个禅定的相状能够很好地思惟，又能很好地了知并且很好地通达入住出（进入、安住、出离）的相状，其余的如前面所说。 五根是指什么？一、信根；二、精进根；三、念根；四、定根；五、慧根。这五根的相状，如前面广泛地解说。 五力是指什么？一、信力；二、精进力；三、念力；四、定力；五、慧力。问：信力是什么？答：对于如来所修植的清净信根生起安住，不被沙门（出家修行者）或婆罗门（祭司）或天魔梵（天界的魔或梵天）或其余世间如法地引诱夺取，这叫做信力。问：精进力是什么？答：对于已经生起的不善法为了永远断除的缘故，生起意愿策励，乃至广泛地说四种正断（断除恶念的方法），这叫做精进力。问：念力是什么？答：于内身安住，随顺地观察身体，乃至广泛地说四种念住（四种专注的修行），这叫做念力。问：定力是什么？答：离开欲望、邪恶、不善之法，乃至广泛地说四种静虑（四种禅定），这叫做定力。问：慧力是什么？答：如实地了知，这是苦圣谛（关于苦难的真理）、这是苦集圣谛（关于苦难起因的真理）、这是苦灭圣谛（关于苦难止息的真理）、这是趣苦灭行圣谛（关于通往苦难止息之道的真理），这叫做慧力。问：为什么叫做力？答：因为依靠这样的力量、凭借这样的力量、安住于这样的力量，一切结缚（烦恼的束缚）、随眠（潜在的烦恼）、随烦恼缠（细微的烦恼缠绕）都可以断截、摧伏、破坏，所以叫做力。 五不还者是指什么？一者中般涅槃补特伽罗（在中阴身阶段入灭的补特伽罗）；二者生般涅槃补特伽罗（在转生时入灭的补特伽罗）；三者有行般涅槃补特伽罗（通过努力修行入灭的补特伽罗）；四者无行般涅槃补特伽罗（不需特别努力修行入灭的补特伽罗）；五者上流补特伽罗（往更高层天界转生的补特伽罗）。什么是中般涅槃补特伽罗？答：
English
English version To select and observe, to universally observe all the meanings and interests of the ultimate Dharma teachings as previously heard. And to be able to skillfully grasp and accord with a certain characteristic, to be able to skillfully contemplate that certain characteristic, and to be able to skillfully understand and thoroughly comprehend it, means to be able to skillfully grasp the samadhi (concentration) and the characteristics of samadhi, to be able to skillfully contemplate that characteristic of samadhi, and to be able to skillfully understand and thoroughly comprehend the characteristics of entering, abiding, and exiting (samadhi). The rest is as previously stated. What are the five roots? One, the root of faith; two, the root of diligence; three, the root of mindfulness; four, the root of samadhi; five, the root of wisdom. The characteristics of these five roots are as explained extensively before. What are the five powers? One, the power of faith; two, the power of diligence; three, the power of mindfulness; four, the power of samadhi; five, the power of wisdom. Question: What is the power of faith? Answer: To cultivate and plant pure roots of faith in the Tathagata (the Buddha), to generate abiding, and not to be lawfully seduced and taken away by sramanas (ascetics), or brahmins (priests), or celestial demons, or Brahma (the creator god), or other worldly beings, this is called the power of faith. Question: What is the power of diligence? Answer: For the sake of permanently abandoning unwholesome dharmas (teachings) that have already arisen, to generate the desire to strive, and even to extensively explain the four right exertions (methods for abandoning evil thoughts), this is called the power of diligence. Question: What is the power of mindfulness? Answer: To abide in the internal body, observing the body in accordance, and even to extensively explain the four foundations of mindfulness (four types of focused practice), this is called the power of mindfulness. Question: What is the power of samadhi? Answer: To be apart from desire, evil, and unwholesome dharmas, and even to extensively explain the four dhyanas (four stages of meditation), this is called the power of samadhi. Question: What is the power of wisdom? Answer: To truly understand, this is the noble truth of suffering, this is the noble truth of the arising of suffering, this is the noble truth of the cessation of suffering, this is the noble truth of the path leading to the cessation of suffering, this is called the power of wisdom. Question: Why is it called power? Answer: Because relying on such power, depending on such power, abiding in such power, all bonds (fetters of affliction), latent tendencies (dormant afflictions), and entanglements of secondary afflictions can be cut off, subdued, and destroyed, therefore it is called power. What are the five Anagami (non-returners)? One is the Antara-parinirvayin Pudgala (person who attains Nirvana in the intermediate state); two is the Upapaduka-parinirvayin Pudgala (person who attains Nirvana at rebirth); three is the Sasamkhara-parinirvayin Pudgala (person who attains Nirvana with effort); four is the Asasamkhara-parinirvayin Pudgala (person who attains Nirvana without effort); five is the Uddhamsrotas Pudgala (person who ascends to higher realms). What is the Antara-parinirvayin Pudgala? Answer: --------------------------------------------------------------------------------
Chinese
诸有补特伽罗，即于现法已断五顺下分结、未断五顺上分结，造作增长起异熟业、非生异熟业，身坏命终彼色界天中有起已，便得如是无漏道力，进断余结而般涅槃，是名中般涅槃补特伽罗。问：何故名中般涅槃补特伽罗？答：由此补特伽罗，根极猛利结极微薄，已超欲界未至色界，于其中间便得如是无漏道力，进断余结而般涅槃故，名中般涅槃补特伽罗。云何生般涅槃补特伽罗？答：诸有补特伽罗，即于现法五顺下分结已断已遍知、五顺上分结未断未遍知，造作增长起异熟业及生异熟业，身坏命终彼生色界天中有起已往生色界，生已不久便得如是无漏道力，进断余结而般涅槃，是名生般涅槃补特伽罗。问：何故名生般涅槃补特伽罗？答：由此补特伽罗，才生未久便得如是无漏道力，进断余结而般涅槃故，名生般涅槃补特伽罗。复次有说如是补特伽罗，才生未久便得如是无漏道力，进断余结此后乃至尽寿而住，方入无余般涅槃界故，名生般涅槃补特伽罗。云何有行般涅槃补特伽罗？答：诸有补特伽罗，即于现法五顺下分结已断已遍知、五顺上分结未断未遍知，造作增长起异熟业及生异熟业，身坏命终彼色界天中有起已往生色界，生已后时依有行道，以有勤行、有勤作意修不息加行道，进断余结而般涅槃，是名有行般涅 现代汉语译本 什么是中般涅槃补特伽罗（Pudgala，补特伽罗指人）？答：有些补特伽罗，在今生已经断除了五顺下分结（五顺下分结指导致众生束缚于欲界的五种烦恼），但尚未断除五顺上分结（五顺上分结指导致众生束缚于色界和无色界的五种烦恼），他们造作、增长能引发异熟果报的业（异熟业指能带来不同性质果报的业），而不是带来同类果报的业。当他们身坏命终，在**天（**天指色界天）的中阴身生起之后，便能获得这样的无漏道力（无漏道力指超越烦恼的智慧力量），进一步断除剩余的烦恼而证入涅槃，这被称为中般涅槃补特伽罗。问：为什么称为中般涅槃补特伽罗？答：因为这些补特伽罗根器极其猛利，烦恼极其微薄，已经超越了欲界但尚未到达**，于这中间便能获得这样的无漏道力，进一步断除剩余的烦恼而证入涅槃，所以称为中般涅槃补特伽罗。 什么是生般涅槃补特伽罗？答：有些补特伽罗，在今生已经断除并完全了解了五顺下分结，但尚未断除或完全了解五顺上分结，他们造作、增长能引发异熟果报的业以及带来同类果报的业。当他们身坏命终，在**天（**天指色界天）的中阴身生起之后往生到**，生起后不久便能获得这样的无漏道力，进一步断除剩余的烦恼而证入涅槃，这被称为生般涅槃补特伽罗。问：为什么称为生般涅槃补特伽罗？答：因为这些补特伽罗才刚生起不久便能获得这样的无漏道力，进一步断除剩余的烦恼而证入涅槃，所以称为生般涅槃补特伽罗。另外有人说，这些补特伽罗才刚生起不久便能获得这样的无漏道力，进一步断除剩余的烦恼，此后乃至尽其寿命而住，才进入无余涅槃界（无余涅槃界指彻底解脱的境界），所以称为生般涅槃补特伽罗。 什么是有行般涅槃补特伽罗？答：有些补特伽罗，在今生已经断除并完全了解了五顺下分结，但尚未断除或完全了解五顺上分结，他们造作、增长能引发异熟果报的业以及带来同类果报的业。当他们身坏命终，在**天（**天指色界天）的中阴身生起之后往生到**，生起之后，依靠有行道（有行道指需要努力才能达到的修行道路），以勤奋的修行、勤奋的作意，修习不间断的加行道（加行道指为证悟而进行的准备性修行），进一步断除剩余的烦恼而证入涅槃，这被称为有行般涅