Chinese
今是超句以下释上。以无复烦恼故名心得自在。此以上释下也。善得心解脱名心得自在。此以下释上也。故释心自在一句用两句上下释之。问。云何心得解脱慧得解脱。答。智度论云。属爱尽名心脱。属见惑尽名慧脱。又释云。定障尽名心解脱。慧障尽名慧解脱。依毗昙定是定数。慧是数慧。解脱亦是解脱数。与定相应解脱名定解脱。慧解脱亦尔。以远离能见所见故名无复烦恼者。此当句释。夫起惑要由能见所见生。已远离能见所见即烦恼不起。善得心解脱慧解脱名心善调伏者。此以上释下也。人中大龙者。此当句释也。前明远离能见所见。是当上释上。今是当下释下也。应作者此用上释下。所作已办者此当句也。如相应事已成就者。与四谛理相应也。离诸重担者。此以上释下。用上二句以释此句也。逮得己利者。用上释下也。尽诸有结者。以上释下。善得正智心解脱者。用上释下。一切心得自在者。当句释也。到第一彼岸者。以上释下。亦当句释也大阿罗汉者。下释经中如是等众所知识大阿罗汉也。用上叹德中心得自在及到彼岸二句释之。以到彼岸是究竟声闻故称大阿罗汉。问。心得自在云何是释大阿罗汉。答。前释心得自在具定慧。两障俱尽名心自在。此必是大阿罗汉。释众所知识中。前明凡众知识。又声闻下明 现代汉语译本 现在解释‘超句’以下的内容，是为了说明上面所说的。因为没有了烦恼，所以称为‘心得自在’。这是用上面的话来解释下面的话。 ‘善得心解脱’称为‘心得自在’。这是用下面的话来解释上面的话。所以，解释‘心得自在’这一句，用了两句话，从上下两个方面来解释。 问：什么是‘心得解脱’，什么是‘慧得解脱’？ 答：根据《智度论》的说法，属于爱欲断尽的，称为‘心解脱’；属于见惑断尽的，称为‘慧解脱’。另一种解释是，禅定上的障碍断尽，称为‘心解脱’；智慧上的障碍断尽，称为‘慧解脱’。依据《毗昙》，禅定是定数，智慧是慧数，解脱也是解脱数。与禅定相应的解脱，称为‘定解脱’；智慧解脱也是如此。 因为远离了能见和所见，所以称为‘无复烦恼’。这是对当句的解释。产生迷惑的原因在于有能见和所见。如果已经远离了能见和所见，那么烦恼就不会产生。 ‘善得心解脱、慧解脱’称为‘心善调伏’。这是用上面的话来解释下面的话。 ‘人中大龙’，这是对当句的解释。前面说明了远离能见和所见，那是用上面的话来解释上面的话。现在是用下面的话来解释下面的话。 ‘应作者’，这是用上面的话来解释下面的话。 ‘所作已办’，这是对当句的解释。‘如相应事已成就’，是说与四谛的道理相应。 ‘离诸重担’，这是用上面的话来解释下面的话。用上面的两句话来解释这一句。 ‘逮得己利’，是用上面的话来解释下面的话。 ‘尽诸有结’，是用上面的话来解释下面的话。 ‘善得正智心解脱’，是用上面的话来解释下面的话。 ‘一切心得自在’，是对当句的解释。 ‘到第一彼岸’，是用上面的话来解释下面的话，也是对当句的解释。 ‘大阿罗汉’，是用下面的话来解释经文中‘如是等众所知识大阿罗汉’。用上面赞叹功德中的‘心得自在’和‘到彼岸’这两句来解释它。因为到达彼岸是究竟的声闻，所以称为大阿罗汉。 问：‘心得自在’怎么能解释‘大阿罗汉’呢？ 答：前面解释‘心得自在’时，说具备禅定和智慧，两种障碍都断尽了，称为‘心得自在’。这样的人必定是大阿罗汉。解释‘众所知识’时，前面说明了凡夫大众的认知，以及声闻的...
English
English version Now, explaining the content following 'beyond words' (超句 chāojù), it clarifies what was mentioned earlier. Because there are no more afflictions, it is called 'mind attains freedom' (心得自在 xīndé zìzài). This is using the above to explain the below. 'Well attained liberation of mind' is called 'mind attains freedom'. This is using the below to explain the above. Therefore, to explain the phrase 'mind attains freedom', two sentences are used to explain it from both above and below. Question: What is 'liberation of mind' (心得解脫 xīndé jiětuō), and what is 'liberation of wisdom' (慧得解脫 huìdé jiětuō)? Answer: According to the *Mahāprajñāpāramitāśāstra* (智度論 Zhìdùlùn), the exhaustion of attachment is called 'liberation of mind'; the exhaustion of views and delusions is called 'liberation of wisdom'. Another explanation is that the obstacles to *dhyana* (定 dìng, meditation) are exhausted, which is called 'liberation of mind'; the obstacles to wisdom are exhausted, which is called 'liberation of wisdom'. According to the *Abhidharma* (毗曇 Pítán), *dhyana* is a fixed number, wisdom is the number of wisdom, and liberation is also the number of liberation. Liberation corresponding to *dhyana* is called 'liberation of *dhyana*'; liberation of wisdom is also the same. Because of being far away from the seer and the seen, it is called 'no more afflictions'. This is an explanation of the current phrase. The cause of arising delusion lies in the existence of the seer and the seen. If one is already far away from the seer and the seen, then afflictions will not arise. 'Well attained liberation of mind, liberation of wisdom' is called 'mind well tamed'. This is using the above to explain the below. 'Great dragon among humans', this is an explanation of the current phrase. The previous explanation of being far away from the seer and the seen was using the above to explain the above. Now it is using the below to explain the below. 'One who should act', this is using the above to explain the below. 'What should be done is already done', this is an explanation of the current phrase. 'As corresponding matters are already accomplished' means corresponding to the principles of the Four Noble Truths (四諦 sìdì). 'Away from all heavy burdens', this is using the above to explain the below. Using the two sentences above to explain this sentence. 'Attained one's own benefit', this is using the above to explain the below. 'Exhausted all bonds of existence', this is using the above to explain the below. 'Well attained right wisdom, liberation of mind', this is using the above to explain the below. 'All minds attain freedom', this is an explanation of the current phrase. 'Reached the first shore', this is using the above to explain the below, and it is also an explanation of the current phrase. 'Great *Arhat* (阿羅漢 Āluóhàn)', this is using the below to explain the *sutra*'s 'such great *Arhats* known by the assembly'. It uses the two sentences from the above praise of virtue, 'mind attains freedom' and 'reached the other shore', to explain it. Because reaching the other shore is the ultimate *Śrāvaka* (聲聞 Shēngwén, Hearer), they are called great *Arhats*. Question: How can 'mind attains freedom' explain 'great *Arhat*'? Answer: The previous explanation of 'mind attains freedom' said that possessing *dhyana* and wisdom, and exhausting both kinds of obstacles, is called 'mind attains freedom'. Such a person must be a great *Arhat*. When explaining 'known by the assembly', the previous explanation clarified the recognition of ordinary people, as well as the *Śrāvakas*... --------------------------------------------------------------------------------
Chinese
圣众知识。以具凡圣二众所知故称为众也 总别门者释第二门。初标章门。皆是阿罗汉等下释总别门。阿罗汉一句为总。漏尽已下十五句为别。 总别相门者 皆是阿罗汉者。从此下但释总不释别。 皆是阿罗汉等十六句中。初句是总。余句别故。皆是阿罗汉者。彼阿罗汉名之为应有十五种义应知。何等十五。一者应受饮食卧具供养恭敬等故。二者应将大众教化一切故。三者应入聚落城邑等故。四者应降伏诸外道等故。五者应以智慧速观察诸法故。六者应不疾不迟说法如法相应不疲倦故。七者应静坐空闲处饮食衣服一切资生不积不聚少欲知足故。八者应一向行善行不着诸禅故。九者应行空圣行故。十者应行无相圣行故。十一者应行无愿圣行故。十二者应降伏世间禅净心故。十三者应起诸神通胜功德故。十四者应证第一义胜功德故。十五者应如实知同生诸众生得诸功德为利益一切诸众故 总罗汉或翻不生杀贼无著应供。今天亲直翻为应。十五中释初一句。明应受饮食正是应供义。余十四但称为应。如文所列。第十五云应如实知同生众生得诸功德者。然经云。有二种五种佛子。并从佛口生。谓同生众生。一者四果并缘觉为五种佛子。二者四果并法身菩萨为五种佛子 摄取事门者。释第三门。就文为二。初总标 现代汉语译本：圣众知识（Shengzhong Zhishi）：因为具备凡夫和圣人二者所知，所以称为‘众’。 总别门：解释第二门。首先标明章节。‘皆是阿罗汉等’以下解释总别门。‘阿罗汉’一句为总说，‘漏尽’以下十五句为别说。 总别相门：‘皆是阿罗汉’：从此处以下只解释总说，不解释别说。 ‘皆是阿罗汉等’这十六句中，第一句是总说，其余各句是别说。‘皆是阿罗汉’：这些阿罗汉，名为‘应’，应当具有十五种含义，应当知晓。是哪十五种呢？一者，应当接受饮食、卧具、供养、恭敬等；二者，应当带领大众教化一切众生；三者，应当进入聚落、城邑等处；四者，应当降伏各种外道；五者，应当以智慧迅速观察诸法；六者，应当不快不慢地说法，与法相应，不疲倦；七者，应当在空闲处饮食、衣服以及一切资生之物，不积聚，少欲知足；八者，应当一向行善行，不执着于各种禅定；九者，应当行空圣行；十者，应当行无相圣行；十一者，应当行无愿圣行；十二者，应当降伏世间禅定清净之心；十三者，应当生起各种神通殊胜功德；十四者，应当证得第一义殊胜功德；十五者，应当如实知晓一同出生的众生获得各种功德，为了利益一切众生。 总的来说，阿罗汉或者翻译为不生、杀贼、无著、应供。现在天亲（Tianqin）直接翻译为‘应’。这十五种含义中，解释第一句，说明应当接受饮食，正是应供的含义。其余十四种只称为‘应’，如文中所列。第十五种说‘应如实知一同出生的众生获得各种功德’。然而经中说，有两种五种佛子，都是从佛口所生，称为一同出生的众生。一者，四果（Siguo）加上缘觉（Yuanjue）为五种佛子。二者，四果加上法身菩萨（Fashen Pusa）为五种佛子。 摄取事门：解释第三门。就文分为两部分。首先是总标。
English
English version: Shengzhong Zhishi (聖眾知識, Knowledge of the Holy Assembly): It is called 'Assembly' because it possesses the knowledge known by both ordinary people and sages. Zongbie Men (總別門, Chapter on General and Specific): Explains the second chapter. First, it marks the chapter. 'All are Arhats, etc.' below explains the chapter on General and Specific. The phrase 'Arhats' is the general statement, and the fifteen phrases from 'exhaustion of outflows' onwards are the specific statements. Zongbie Xiang Men (總別相門, Chapter on the Characteristics of General and Specific): 'All are Arhats': From here onwards, only the general statement is explained, not the specific statements. Among the sixteen phrases 'All are Arhats, etc.', the first phrase is the general statement, and the remaining phrases are the specific statements. 'All are Arhats': These Arhats, named 'Ought', should have fifteen meanings, which should be known. What are the fifteen? First, they ought to receive food, bedding, offerings, respect, etc.; second, they ought to lead the assembly to teach and transform all beings; third, they ought to enter villages, cities, etc.; fourth, they ought to subdue various heretics; fifth, they ought to quickly observe all dharmas with wisdom; sixth, they ought to preach the Dharma neither too quickly nor too slowly, in accordance with the Dharma, without fatigue; seventh, they ought to have food, clothing, and all necessities in secluded places, without accumulating, with few desires and contentment; eighth, they ought to always practice good deeds, without being attached to various dhyanas (禪定, meditative states); ninth, they ought to practice the Holy Practice of Emptiness; tenth, they ought to practice the Holy Practice of No-Sign; eleventh, they ought to practice the Holy Practice of No-Wish; twelfth, they ought to subdue the worldly dhyana pure mind; thirteenth, they ought to generate various supernatural powers and excellent merits; fourteenth, they ought to attain the supreme merit of the First Principle; fifteenth, they ought to truly know that beings born together obtain various merits, for the benefit of all beings. In general, Arhat (阿羅漢) is translated as 'non-birth', 'killer of thieves', 'non-attachment', or 'worthy of offerings'. Now, Vasubandhu (天親, Tianqin) directly translates it as 'Ought'. Among these fifteen meanings, the first phrase is explained, stating that they ought to receive food, which is precisely the meaning of 'worthy of offerings'. The remaining fourteen are only referred to as 'Ought', as listed in the text. The fifteenth phrase says 'ought to truly know that beings born together obtain various merits'. However, the sutra says that there are two types of five types of Buddha-sons, all born from the Buddha's mouth, called beings born together. First, the Four Fruits (四果, Siguo) plus Pratyekabuddha (緣覺, Yuanjue) are the five types of Buddha-sons. Second, the Four Fruits plus Dharmakaya Bodhisattva (法身菩薩, Fashen Pusa) are the five types of Buddha-sons. Shequ Shi Men (攝取事門, Chapter on Gathering Matters): Explains the third chapter. The text is divided into two parts. First is the general statement. -------------------------------------------------------------------------------- 次别释。
Chinese
摄取事门者此十五句摄取十种功德应知示现可说果不可说果故 此十五句摄取十种功德应知者。明用十五句摄取十种功德也。示现可说果不可说果故者。一解云。有为果可说。无为果不可说。若依之释者。作十功德名者名为可说。不作十功德名者不可说也 何等为十下。明别十种功德。 何等为十。一者摄取断德功德二句示现如经诸漏已尽无复烦恼故。二者三句摄取诸功德。一句降伏世间功德如经心得自在故。二句降伏出世间学人功德如经善得心解脱善得慧解脱故。三者摄取不违功德随顺如来教行故。如经心善调伏故。四者摄取胜功德如经人中大龙故。五者摄取所应作胜功德所应作者谓能依法供养恭敬尊重如来故如经应作者作故。六者摄取满足功德。满足学地故。如经所作已办故。七者三句摄取过功德。一者过爱故。二者过求命供养恭敬故。三者过上下界已过学地故。如经离诸重担逮得己利尽诸有结故。八者摄取上上功德。如经善得正智心解脱故。九者摄取应作利益众生功德。如经一切心得自在故。十者摄取上首功德。如经到第一彼岸故 一者摄取德功德者二句示现者。问。云何名德功德。答。一切罗汉必应诸漏已尽无复烦恼故说德功德。二者三句摄取诸功德者。问。云何名诸功德。答。三句 现代汉语译本： 次别释（Cibei Shi）： 关于摄取事门，这十五句经文摄取了十种功德，应当知晓，它示现了可说之果和不可说之果。‘此十五句摄取十种功德应知者’，说明运用这十五句经文摄取十种功德。‘示现可说果不可说果故者’，一种解释是：有为之果可以言说，无为之果不可言说。如果按照这种解释，成就十种功德之名，就称为可说；不成就十种功德之名，就不可说。‘何等为十下’，说明分别的十种功德。 ‘何等为十’：一者，摄取断德功德，两句经文示现，如经文所说‘诸漏已尽，无复烦恼’。二者，三句经文摄取诸功德，一句降伏世间功德，如经文所说‘心得自在’；两句降伏出世间学人功德，如经文所说‘善得心解脱，善得慧解脱’。三者，摄取不违功德，随顺如来教行，如经文所说‘心善调伏’。四者，摄取胜功德，如经文所说‘人中大龙’。五者，摄取所应作胜功德，所应作者，是指能够依法供养、恭敬、尊重如来，如经文所说‘应作者作’。六者，摄取满足功德，满足学地，如经文所说‘所作已办’。七者，三句经文摄取过功德，一者，超过爱，二者，超过求命供养恭敬，三者，超过上下界，已经超过学地，如经文所说‘离诸重担，逮得己利，尽诸有结’。八者，摄取上上功德，如经文所说‘善得正智心解脱’。九者，摄取应作利益众生功德，如经文所说‘一切心得自在’。十者，摄取上首功德，如经文所说‘到第一彼岸’。‘一者摄取德功德者二句示现者’，问：什么叫做德功德？答：一切阿罗汉必定应当诸漏已尽，无复烦恼，所以说德功德。‘二者三句摄取诸功德者’，问：什么叫做诸功德？答：三句……