Chinese
最究竟处故，名碍究竟天。复次此是彼名异语增语诸想等想施设言说，谓色究竟天，或谓碍究竟天故，名色究竟天、或名碍究竟天。 五出离界者，云何为五？具寿当知，诸有多闻圣弟子众具猛利见，若念诸欲，便于诸欲心不趣入、不信乐、不安住、无胜解、卷缩不伸、弃舍而住，厌恶毁呰制伏违逆，如烧筋羽卷缩不伸。如是多闻圣弟子众具猛利见，若念诸欲便于诸欲心不趣入，乃至广说。若念出离，便于出离深心趣入、信乐安住、有胜解、不卷缩、恒舒泰，心不厌毁任运现行，其心安乐易善修习，于诸欲缘所起诸漏损害热恼皆得解脱。从彼起已离系解脱，不受彼因彼缘诸受，如是名为于欲出离。于恚无恚，于害无害，于色无色，应知亦尔。具寿当知，诸有多闻圣弟子众具猛利见，若念有身，便于有身心不趣入、不信乐、不安住、无胜解、卷缩不伸、弃舍而住，厌恶毁呰制伏违逆，如烧筋羽卷缩不伸。如是多闻圣弟子众具猛利见，若念有身，便于有身心不趣入，乃至广说。若念有身灭涅槃，便于有身灭涅槃深心趣入、信乐安住、有胜解、不卷缩、恒舒泰，心不厌毁任运现行，其心安乐易善修习，于有身缘所起诸漏损害热恼皆得解脱。从彼起已离系解脱，不受彼因彼缘诸受，如是名为有身出离。此中诸有者，谓如 现代汉语译本： 因为是最究竟之处，所以名为碍究竟天（Akanistha-deva，色界顶天的第五天）。此外，这是对此名称的不同说法、增语、各种想法和施设言说，即称为色究竟天（Rupa-akanistha-deva），或称为碍究竟天，因此名为色究竟天或名为碍究竟天。 五种出离界是什么呢？具寿（Ayushman，对有德长老的比丘的尊称）应当知道，如果博学多闻的圣弟子具有猛利的智慧，当他忆念诸欲时，他的心便不会趋向、不信乐、不安住、没有胜解，而是卷缩不伸、弃舍而住，厌恶、毁呰、制伏、违逆，就像烧焦的筋羽一样卷缩不伸。像这样，博学多闻的圣弟子具有猛利的智慧，当他忆念诸欲时，他的心便不会趋向，乃至广说。如果他忆念出离，他的心便会深深地趋向、信乐、安住、有胜解、不卷缩、恒常舒泰，心不厌恶毁呰，任运现行，他的心安乐且容易修习，对于因诸欲缘所产生的各种烦恼、损害、热恼，都能得到解脱。从那（诸欲）中生起后，便能离系解脱，不再承受由那（诸欲）为因而产生的各种感受，这便称为于欲出离。对于嗔恚没有嗔恚，对于伤害没有伤害，对于色没有色，应当知道也是如此。具寿应当知道，如果博学多闻的圣弟子具有猛利的智慧，当他忆念有身时，他的心便不会趋向、不信乐、不安住、没有胜解，而是卷缩不伸、弃舍而住，厌恶、毁呰、制伏、违逆，就像烧焦的筋羽一样卷缩不伸。像这样，博学多闻的圣弟子具有猛利的智慧，当他忆念有身时，他的心便不会趋向，乃至广说。如果他忆念有身灭涅槃（Nirvana，佛教修行的最终目标，指从轮回中解脱），他的心便会深深地趋向、信乐、安住、有胜解、不卷缩、恒常舒泰，心不厌恶毁呰，任运现行，他的心安乐且容易修习，对于因有身缘所产生的各种烦恼、损害、热恼，都能得到解脱。从那（有身）中生起后，便能离系解脱，不再承受由那（有身）为因而产生的各种感受，这便称为有身出离。这里所说的‘诸有’，是指比如
English
English version: Because it is the ultimate place, it is called Akanistha-deva (the fifth heaven of the Form Realm's highest heaven). Furthermore, these are different expressions, augmentations, various thoughts, and conceptual designations for this name, namely, Rupa-akanistha-deva, or Akanistha-deva, hence it is called Rupa-akanistha-deva or Akanistha-deva. What are the five realms of renunciation? Venerable sir (Ayushman, a respectful term for a virtuous and elder Bhikshu), know that if a well-learned and noble disciple possesses keen insight, when he contemplates desires, his mind does not incline towards, delight in, abide in, or have conviction in desires; instead, it shrinks back, abandons and dwells apart, loathing, reviling, subduing, and opposing them, like a burnt sinew or feather that shrinks back. Thus, a well-learned and noble disciple possessing keen insight, when he contemplates desires, his mind does not incline towards desires, and so on, as previously stated. If he contemplates renunciation, his mind deeply inclines towards, delights in, abides in, has conviction in, does not shrink back, and is constantly at ease in renunciation; his mind does not loathe or revile it, and it spontaneously manifests, his mind is peaceful and easy to cultivate, and he is liberated from all defilements, harms, and torments arising from the conditions of desires. Having arisen from that (desires), he is liberated from bondage, and no longer experiences the feelings caused by those conditions, this is called renunciation of desires. Likewise, there is no hatred towards hatred, no harm towards harm, and no form towards form. Venerable sir, know that if a well-learned and noble disciple possesses keen insight, when he contemplates the existence of a body, his mind does not incline towards, delight in, abide in, or have conviction in the existence of a body; instead, it shrinks back, abandons and dwells apart, loathing, reviling, subduing, and opposing it, like a burnt sinew or feather that shrinks back. Thus, a well-learned and noble disciple possessing keen insight, when he contemplates the existence of a body, his mind does not incline towards the existence of a body, and so on, as previously stated. If he contemplates the cessation of the existence of a body in Nirvana (the ultimate goal of Buddhist practice, referring to liberation from the cycle of rebirth), his mind deeply inclines towards, delights in, abides in, has conviction in, does not shrink back, and is constantly at ease in the cessation of the existence of a body in Nirvana; his mind does not loathe or revile it, and it spontaneously manifests, his mind is peaceful and easy to cultivate, and he is liberated from all defilements, harms, and torments arising from the conditions of the existence of a body. Having arisen from that (the existence of a body), he is liberated from bondage, and no longer experiences the feelings caused by those conditions, this is called renunciation of the existence of a body. Here, 'those existences' refer to, for example, --------------------------------------------------------------------------------
Chinese
是名、如是姓、如是类、如是食、如是受苦乐、如是长寿、如是寿边际，故名诸有。多闻者，谓闻多正法。多正法者，谓契经、应诵、记别、讽颂、自说、因缘、譬喻、本事、本生、方广、希法、论议。闻此诸法，故名多闻。圣弟子者，圣谓诸佛，佛之弟子名圣弟子。诸能归依佛法僧者，一切皆得圣弟子名，故名圣弟子。具猛利见者，云何猛利？答：上品圆满故名猛利。云何为见？答：若依出离远离所生善法，于法简择极简择，广说乃至毗钵舍那，故名为见。若念诸欲者，云何名诸欲？答：欲亦名诸欲、欲界亦名诸欲、五妙欲境亦名诸欲，今此义中意说五妙欲境名诸欲，由此故名。若念诸欲，便于诸欲心不趣入不信乐不安住无胜解者，谓圣弟子于妙欲境，以称赞俱行作意审思惟时，不起随顺心、随顺信、随顺欲、随顺心胜解、已胜解、当胜解，由此故名便于诸欲心不趣入不信乐不安住无胜解。卷缩不伸者，谓圣弟子于诸妙欲，以称赞俱行作意审思惟时，心不乐住、不随顺、不趣向、不临入，故名卷缩。不伸弃舍而住厌恶毁呰制伏违逆者，谓圣弟子于诸妙欲，以称赞俱行作意审思惟时，于诸妙欲弃舍而住，厌恶毁呰制伏违逆故，名弃舍而住厌恶毁呰制伏违逆。若念出离者，云何出离？答：出离亦名出离、出离界亦名出离 现代汉语译本 ‘是名’是指他的名字，‘如是姓’是指他的姓氏，‘如是类’是指他的种族，‘如是食’是指他所吃的食物，‘如是受苦乐’是指他所感受的苦与乐，‘如是长寿’是指他的寿命长短，‘如是寿边际’是指他寿命的终结，因此称为‘诸有’（一切存在）。 ‘多闻者’，是指听闻许多正法的人。‘多正法者’，是指契经（佛经）、应诵（适合背诵的经文）、记别（预言）、讽颂（用诗歌体裁表达的经文）、自说（佛陀不请自说的经文）、因缘（讲述因果关系的经文）、譬喻（用比喻来说明佛法的经文）、本事（讲述佛陀过去世的经历的经文）、本生（讲述佛陀前世的故事的经文）、方广（内容广大的经文）、希法（稀有难得的经文）、论议（讨论佛法的经文）。听闻这些法，所以称为‘多闻’。 ‘圣弟子者’，‘圣’是指诸佛（Buddha），佛的弟子称为圣弟子。凡是能够归依佛（Buddha）、法（Dharma）、僧（Sangha）的人，都可以称为圣弟子，所以称为‘圣弟子’。 ‘具猛利见者’，什么是‘猛利’？答：上品圆满就称为‘猛利’。什么是‘见’？答：如果依靠出离（Nirvana）和远离（renunciation）所产生的善法，对于法进行简择、极简择，乃至广说毗钵舍那（Vipassanā，内观），所以称为‘见’。 ‘若念诸欲者’，什么是‘诸欲’？答：欲（desire）也称为诸欲，欲界（Kāmadhātu， desire realm）也称为诸欲，五妙欲境（five objects of desire）也称为诸欲，这里的意思是指五妙欲境称为诸欲，因此这样说。‘若念诸欲，便于诸欲心不趣入不信乐不安住无胜解者’，是指圣弟子对于美妙的欲境，用称赞欲的作意审慎思维时，不生起随顺的心、随顺的信、随顺的欲、随顺的心胜解、已胜解、当胜解，因此称为‘便于诸欲心不趣入不信乐不安住无胜解’。 ‘卷缩不伸者’，是指圣弟子对于各种美妙的欲，用称赞欲的作意审慎思维时，内心不乐于安住、不随顺、不趋向、不临入，所以称为‘卷缩’。 ‘不伸弃舍而住厌恶毁呰制伏违逆者’，是指圣弟子对于各种美妙的欲，用称赞欲的作意审慎思维时，对于各种美妙的欲弃舍而住，厌恶、毁呰、制伏、违逆，所以称为‘弃舍而住厌恶毁呰制伏违逆’。 ‘若念出离者’，什么是‘出离’？答：出离（Nirvana）也称为出离，出离界（Nirvana realm）也称为出离。
English
English version 'Is name' refers to his name, 'such is the clan' refers to his clan name, 'such is the kind' refers to his race, 'such is the food' refers to the food he eats, 'such is the suffering and joy' refers to the suffering and joy he experiences, 'such is the longevity' refers to the length of his life, 'such is the boundary of life' refers to the end of his life, therefore it is called 'all existence' (Bhava). 'The learned' refers to those who have heard many righteous Dharmas. 'Many righteous Dharmas' refers to Sutras (discourses), Geyas (mixed prose and verse), Vyākaraṇas (explanations), Gāthās (verses), Udānas (inspired utterances), Nidānas (stories of origin), Avadānas (tales of past lives), Itivṛttakas (sayings), Jātakas (birth stories), Vaipulyas (extensive teachings), Adbhuta-dharmas (miraculous teachings), and Upadeśas (instructions). Hearing these Dharmas is why they are called 'the learned'. 'Holy disciples' refers to 'holy' as the Buddhas (Buddha), and the disciples of the Buddha are called holy disciples. All those who can take refuge in the Buddha (Buddha), the Dharma (Dharma), and the Sangha (Sangha) can be called holy disciples, hence the name 'holy disciples'. 'Possessing keen insight', what is 'keen'? Answer: Supreme perfection is called 'keen'. What is 'insight'? Answer: If relying on the good Dharmas arising from renunciation (Nirvana) and detachment (renunciation), one discerns and thoroughly discerns the Dharma, extensively speaking, up to Vipassanā (Vipassanā, insight meditation), hence it is called 'insight'. 'If contemplating desires', what are 'desires'? Answer: Desire (desire) is also called desires, the desire realm (Kāmadhātu, desire realm) is also called desires, the five objects of desire (five objects of desire) are also called desires, and here it means that the five objects of desire are called desires, hence this is said. 'If contemplating desires, then the mind does not incline towards desires, does not believe in them, does not dwell in them, and has no superior understanding of them', refers to the holy disciple who, when carefully contemplating the beautiful objects of desire with an attitude of praising desire, does not give rise to a compliant mind, compliant faith, compliant desire, compliant mental understanding, already understood, or about to understand, hence it is called 'the mind does not incline towards desires, does not believe in them, does not dwell in them, and has no superior understanding of them'. 'Shrunken and not extended' refers to the holy disciple who, when carefully contemplating various beautiful desires with an attitude of praising desire, does not delight in dwelling, does not comply, does not tend towards, and does not approach, hence it is called 'shrunken'. 'Not extended, abandoning and dwelling in aversion, reviling, subduing, and opposing' refers to the holy disciple who, when carefully contemplating various beautiful desires with an attitude of praising desire, abandons and dwells in aversion, reviling, subduing, and opposing various beautiful desires, hence it is called 'abandoning and dwelling in aversion, reviling, subduing, and opposing'. 'If contemplating renunciation', what is 'renunciation'? Answer: Renunciation (Nirvana) is also called renunciation, and the realm of renunciation (Nirvana realm) is also called renunciation. --------------------------------------------------------------------------------
Chinese
、色界善根亦名出离、初静虑亦名出离，今此义中意说初静虑名出离，由此故名，若念出离，便于出离深心趣入信乐安住有胜解者，谓圣弟子于此出离，以胜解俱行作意审思惟时，便生随顺心、随顺信、随顺欲、随顺心胜解、已胜解、当胜解，由此故名便于出离深心趣入信乐安住。有胜解不卷缩恒舒泰者，谓圣弟子于此出离，以称赞俱行作意审思惟时，心乐安住顺趣临入，故名不卷缩恒舒泰。心不厌毁任运现行者，谓圣弟子于此出离，以称赞俱行作意审思惟时，非如于欲心不乐住，厌恶毁呰制伏违逆，由此故言心不厌毁任运现行。其心安乐者，谓圣弟子当于尔时，其心安乐无劳无损成无倦法，由此故言其心安乐。易修习者，谓圣弟子当于尔时，数数修习数数作意相应修习，故名易修习。善修习者，谓圣弟子当于尔时，因故、门故、理故、行故，殷重修习、坚住修习、恭敬修习、作意修习故，名善修习。于诸欲缘所起诸漏损害热恼皆得解脱，从彼起已离系解脱者，谓圣弟子由此因缘，于诸欲中心得解脱，从彼起已离系解脱，由斯故说于诸欲缘所起诸漏损害热恼皆得解脱，从彼起已离系解脱。不受彼因彼缘诸受者，谓于诸欲若未断未遍知便受苦受，若已断已遍知不受苦受，由斯故说不受彼因彼缘诸受，如是名为于欲出离者 现代汉语译本：善根也被称为出离，初静虑（Dhyana，禅那，指禅定中的第一个阶段）也被称为出离，但在这里，我指的是初静虑被称为出离。因此，如果念及出离，就能对出离产生深刻的兴趣、信心和安住，并产生殊胜的理解。也就是说，圣弟子对于这种出离，以伴随着殊胜理解的作意（Manasikara，心理活动，注意）进行审慎的思维时，就会生起随顺的心、随顺的信心、随顺的欲望、随顺的心胜解，已经胜解，并且将要胜解。因此，被称为对出离产生深刻的兴趣、信心和安住。具有殊胜理解，不退缩且恒常舒泰，是指圣弟子对于这种出离，以伴随着称赞的作意进行审慎的思维时，内心喜乐安住，顺应趣入，因此被称为不退缩且恒常舒泰。内心不厌恶毁谤，任运现行，是指圣弟子对于这种出离，以伴随着称赞的作意进行审慎的思维时，不像对于欲望那样，内心不乐于安住，厌恶毁谤，制伏违逆。因此说内心不厌恶毁谤，任运现行。其心安乐，是指圣弟子在那个时候，内心安乐，没有劳累，没有损害，成就无倦怠之法。因此说其心安乐。容易修习，是指圣弟子在那个时候，数数修习，数数作意，相应修习，所以称为容易修习。善于修习，是指圣弟子在那个时候，因为原因、门径、道理、行为的缘故，殷重修习、坚住修习、恭敬修习、作意修习，所以称为善于修习。对于由诸欲缘所引起的诸漏（Asrava，烦恼）、损害、热恼，都能解脱，从那里生起后，离系解脱，是指圣弟子因为这个因缘，对于诸欲中心得解脱，从那里生起后，离系解脱。因此说对于由诸欲缘所引起的诸漏、损害、热恼，都能解脱，从那里生起后，离系解脱。不受那些因、那些缘所产生的诸受（Vedana，感受），是指对于诸欲，如果未断除、未遍知，就会感受苦受，如果已断除、已遍知，就不会感受苦受。因此说不受那些因、那些缘所产生的诸受。这样就称为对于欲望的出离。