Chinese
色蕴和受、想、行、识这五取蕴厌恶且损害，远离且呵责，譬如青年男子沐浴良好，涂抹熏香良好，修饰头发和胡须，穿着白色衣服，如果接触到蛇的尸体，或家禽的尸体，或人的尸体的嘴巴或头部，则非常厌恶且损害，远离且呵责。同样，他厌恶且损害这五取蕴，远离且呵责，因为这五取蕴使自己烦恼且迷惑，觉得被重担压迫，并且意识到自己现在已经到了死亡的边缘，因此厌恶且呵责这五取蕴，并且不随顺，即厌恶且安住于这五取蕴，呵责且不随顺，这被称为他的困难。他的五根变得迟钝，变得微小且迟钝，即信根、精进根、念根、禅定根和智慧根变得迟钝，变得微小且迟钝，因此，证得无漏的无间道非常迟缓，这被称为证悟迟缓且困难的道路。什么是证悟迅速且困难的道路呢？即有些人厌恶且损害这五取蕴，远离且呵责，因为这五取蕴使自己烦恼且迷惑，被重担压迫，并且认为自己现在已经到了死亡的边缘。因此，不厌恶且呵责这五取蕴，即不厌恶且呵责这五取蕴，这被称为他的困难。他的五根变得敏锐且迅速，即信根、精进根、念根、禅定根和智慧根
English
The aggregates of form, feeling, perception, formation, and consciousness, these five aggregates of clinging, are loathed and harmed, kept at a distance and reviled. For example, a young man who has bathed well, is well-anointed and perfumed, has trimmed his hair and beard, and is wearing white clothes, if he touches the corpse of a snake, or the corpse of a domestic fowl, or the mouth or head of a human corpse, he is extremely loathsome and harmful, keeps it far away and reviles it. Similarly, he loathes and harms these five aggregates of clinging, keeps them at a distance and reviles them, because these five aggregates of clinging make himself afflicted and confused, feel oppressed by a heavy burden, and realize that he has now reached the brink of death. Therefore, he loathes and reviles these five aggregates of clinging, and does not comply with them, that is, he loathes and abides in these five aggregates of clinging, reviles and does not comply with them, this is called his difficulty. His five faculties become dull, become small and dull, that is, the faculty of faith, the faculty of diligence, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom become dull, become small and dull, therefore, the path of no interruption that exhausts the outflows is attained very slowly, this is called the path of slow and difficult realization. What is the path of rapid and difficult realization? That is, some people loathe and harm these five aggregates of clinging, keep them at a distance and revile them, because these five aggregates of clinging make themselves afflicted and confused, oppressed by a heavy burden, and think that they have now reached the brink of death. Therefore, they do not loathe and revile these five aggregates of clinging, that is, they do not loathe and revile these five aggregates of clinging, this is called his difficulty. His five faculties become sharp and rapid, that is, the faculty of faith, the faculty of diligence, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom
Chinese
由于诸根锐利且迅速进入，因此，如此一来，便能获得断尽烦恼的无间道，此道极为迅速。这被称为神通迅速而困难之道。何为神通迟缓而容易之道？在此，比丘远离欲望，远离罪恶和不善之法，乃至修习并安住于第四禅。彼时，他不思虑对自身有害之事，不思虑对他人有害之事，也不思虑对二者皆有害之事，而是思虑对自身有益之事，对他人有益之事，对众多人有益之事，以及对天人和人间的慈爱，为了利益和安乐而思虑。由于没有损害，因此在此被称为容易。其五根变得迟缓，变得微小且迟缓进入。例如，信根、精进根、念根、定根、慧根变得迟缓，变得微小且迟缓进入。因此，如此一来，便能获得断尽烦恼的无间道，此道极为迟缓。这被称为神通迟缓而容易之道。何为神通迅速而容易之道？在此，比丘远离欲望，乃至如前所述，对天人和人间充满慈爱，为了利益和安乐而思虑。由于没有损害，因此如此被称为容易。其五根变得锐利且迅速进入。例如，信根、精进根、念根、定根、慧根变得锐利且迅速进入。因此，如此一来，便能获得断尽烦恼的无间道，此道极为迅速。这被称为神通迅速而容易之道。如实了知五取蕴，欲望、身体、行和烦恼也是如此，如是说。三十七菩提分法，其缘起是在舍卫城。诸比丘，四念住是四，四
English
Because the faculties are sharp and enter quickly, therefore, in this way, one will obtain the unobstructed path that exhausts defilements, which is extremely fast. This is called the path of swift and difficult superknowledge. What is the path of slow and easy superknowledge? Here, a monk, being secluded from desires, secluded from evil and unwholesome dharmas, up to the point of cultivating and abiding in the fourth dhyana. At that time, he does not think of harming himself, does not think of harming others, and does not think of harming both, but thinks of benefiting himself, benefiting others, benefiting many people, and cherishing loving-kindness towards the world of gods and humans, thinking for the sake of benefit and happiness. Because there is no harm, therefore it is called easy here. His five faculties become slow, become small and enter slowly. For example, the faculty of faith, the faculty of diligence, the faculty of mindfulness, the faculty of samadhi, and the faculty of wisdom become slow, become small and enter slowly. Therefore, in this way, one will obtain the unobstructed path that exhausts defilements, which is extremely slow. This is called the path of slow and easy superknowledge. What is the path of swift and easy superknowledge? Here, a monk, being secluded from desires, up to the point of, as before, being full of loving-kindness towards the world of gods and humans, thinking for the sake of benefit and happiness. Because there is no harm, therefore it is called easy in this way. His five faculties become sharp and enter quickly. For example, the faculty of faith, the faculty of diligence, the faculty of mindfulness, the faculty of samadhi, and the faculty of wisdom become sharp and enter quickly. Therefore, in this way, one will obtain the unobstructed path that exhausts defilements, which is extremely fast. This is called the path of swift and easy superknowledge. The five aggregates of grasping are truly understood, and so are desires, the body, formations, and afflictions, it is said. The thirty-seven factors of enlightenment, the origin of which is in Shravasti. Monks, the four mindfulnesses are four, four
Tibetan
གང་ཞེ་ན། ལུས་དྲན་པ་ཉེ་བར་གཞག་པ་དང༌། ཚོར་བ་དང༌། སེམས་དང༌། ཆོས་དྲན་པ་ཉེ་བར་གཞག་པའོ། །གླེང་ གཞི་ནི་མཉན་དུ་ཡོད་པ་ནའོ། །དགེ་སློང་དག་ཡང་དག་པར་སྤོང་བ་ནི་བཞི་སྟེ། བཞི་གང་ཞེ་ན། འདི་ན་དགེ་སློང་སྡིག་པ་མི་དགེ་བའི་ཆོས་སྐྱེས་པ་རྣམས་སྤོང་བའི་ཕྱིར་འདུན་པ་སྐྱེད་ཅིང་འབད་པ་དང༌། བརྩོན་འགྲུས་རྩོམ་པ་དང༌། སེམས་རབ་ཏུ་འཛིན་ཏོ། །སྡིག་པ་མི་དགེ་བའི་ཆོས་མ་སྐྱེས་བ་རྣམས་མི་སྐྱེ་བར་བྱ་བའི་ཕྱིར་འདུན་པ་སྐྱེད་ཅིང་འབད་པ་དང༌། བརྩོན་འགྲུས་རྩོམ་པ་དང༌། སེམས་རབ་ཏུ་འཛིན་ཏོ། །དགེ་བའི་ཆོས་མ་སྐྱེས་པ་རྣམས་བསྐྱེད་པར་བྱ་བའི་ཕྱིར་འདུན་པ་སྐྱེད་ཅིང་འབད་པ་དང༌། བརྩོན་འགྲུས་རྩོམ་པ་དང༌། སེམས་རབ་ཏུ་འཛིན་ཏོ། །དགེ་བའི་ཆོས་སྐྱེས་པ་རྣམས་གནས་པ་དང༌། མི་བརྗེད་ཅིང་བསྒོམ་པ་ཡོངས་སུ་རྫོགས་པ་དང༌། འཕེལ་ཞིང་རྒྱས་པ་དང༌། ཡོངས་བར་བྱ་བའི་ཕྱིར་འདུན་པ་སྐྱེད་ཅིང་འབད་པ་དང༌། བརྩོན་འགྲུས་རྩོམ་པ་དང༌། སེམས་རབ་ཏུ་འཛིན་བར་བྱེད་དོ་ཞེས་གསུངས་སོ། །གླེང་གཞི་ནི་མཉན་དུ་ཡོད་པ་ནའོ། །དགེ་སློང་དག་རྫུ་འཕྲུལ་གྱི་རྐང་པ་ནི་བཞི་སྟེ། བཞི་གང་ཞེ་ན། འདུན་པའི་ཏིང་ངེ་འཛིན་སྤོང་བའི་འདུ་བྱེད་དང་ལྡན་པའི་རྫུ་འཕྲུལ་གྱི་རྐང་པ་དང༌། བརྩོན་འགྲུས་ཀྱི་ཏིང་ངེ་འཛིན་དང༌། སེམས་ཀྱི་ཏིང་ངེ་འཛིན་དང༌། དཔྱོད་པའི་ཏིང་ངེ་འཛིན་སྤོང་བའི་འདུ་བྱེད་དང་ལྡན་པའི་རྫུ་འཕྲུལ་གྱི་རྐང་པའོ་ཞེས་གསུངས་སོ། །གླེང་གཞི་ནི་མཉན་དུ་ཡོད་པ་ནའོ། །དབང་པོ་ནི་ལྔ་སྟེ། ལྔ་གང་ཞེ་ན། དད་པའི་དབང་པོ་དང༌། བརྩོན་འགྲུས་ཀྱི་དབང་པོ་དང༌། དྲན་པའི་དབང་པོ་དང༌། ཏིང་ངེ་འཛིན་གྱི་དབང་པོ་དང༌། ཤེས་རབ་ཀྱི་དབང་པོའོ་ཞེས་གསུངས་སོ། །གླེང་གཞི་ནི་མཉན་དུ་ཡོད་པ་ནའོ། །སྟོབས་ནི་རྣམ་པ་ལྔ་སྟེ། ལྔ་གང་ཞེ་ན། དད་པའི་སྟོབས་དང༌། བརྩོན་འགྲུས་ཀྱི་སྟོབས་དང༌། དྲན་པའི་སྟོབས་དང༌། ཏིང་ངེ་འཛིན་གྱི་སྟོབས་དང༌། ཤེས་རབ་ཀྱི་སྟོབས་སོ་ཞེས་གསུངས་སོ། །གླེང་གཞི་ནི་མཉན་དུ་ཡོད་པ་ནའོ། །དགེ་སློང་དག་བྱང་ཆུབ་ཀྱི་ཡན་ལག་ནི་བདུན་ཏེ། བདུན་གང་ཞེ་ན། དྲན་པ་ཡང་དག་བྱང་ཆུབ་ཀྱི་ཡན་ལག་དང༌། ཆོས་རབ་ཏུ་འབྱེད་པ་དང༌། བརྩོན་འགྲུས་དང༌། དགའ་བ་དང༌། ཤིན་ཏུ་སྦྱངས་པ་དང༌། ཏིང་ངེ་འཛིན་དང༌། བཏང་སྙོམས་ཡང་དག་བྱང་ཆུབ་ཀྱི་ཡན་ལག་གོ་ཞེས་གསུངས་སོ། །གླེང་གཞི་ནི་མཉན་དུ་ཡོད་པ་ནའོ། །དགེ་སློང་དག་འཕགས་པའི་ལམ་ཡན་ལག་བརྒྱད་གང་ཞེ
Chinese
何者为四念住？即身念住、受念住、心念住、法念住。 讲述的地点是在舍卫城（Jetavana）。 比丘们，正断有四种。何为四？即在此，比丘对已生起的罪恶不善之法，为了断除而生起意愿，精进，发起勤奋，摄持其心。对未生起的罪恶不善之法，为了不生起而生起意愿，精进，发起勤奋，摄持其心。对未生起的善法，为了生起而生起意愿，精进，发起勤奋，摄持其心。对已生起的善法，为了住持、不忘失、修习圆满、增长广大、究竟而生起意愿，精进，发起勤奋，摄持其心。 世尊如是说。 讲述的地点是在舍卫城（Jetavana）。 比丘们，神足有四种。何为四？即欲定勤奋行所成之神足，精进定，心定，观定勤奋行所成之神足。 世尊如是说。 讲述的地点是在舍卫城（Jetavana）。 五根为五种。何为五？即信根，精进根，念根，定根，慧根。 世尊如是说。 讲述的地点是在舍卫城（Jetavana）。 力有五种。何为五？即信力，精进力，念力，定力，慧力。 世尊如是说。 讲述的地点是在舍卫城（Jetavana）。 比丘们，菩提分有七种。何为七？即念正等菩提分，择法，精进，喜，轻安，定，舍正等菩提分。 世尊如是说。 讲述的地点是在舍卫城（Jetavana）。 比丘们，何为八支圣道？
English
What are the four mindfulnesses? They are mindfulness of the body, mindfulness of feelings, mindfulness of mind, and mindfulness of phenomena. The discourse took place in Shravasti (Jetavana). Monks, there are four right efforts. What are the four? Here, monks, for the sake of abandoning evil and unwholesome dharmas that have arisen, generate desire, strive, initiate diligence, and firmly hold the mind. For the sake of preventing evil and unwholesome dharmas that have not arisen from arising, generate desire, strive, initiate diligence, and firmly hold the mind. For the sake of generating wholesome dharmas that have not arisen, generate desire, strive, initiate diligence, and firmly hold the mind. For the sake of maintaining wholesome dharmas that have arisen, not forgetting them, cultivating them to perfection, increasing and expanding them, and bringing them to completion, generate desire, strive, initiate diligence, and firmly hold the mind. Thus spoke the Blessed One. The discourse took place in Shravasti (Jetavana). Monks, there are four bases of magical power. What are the four? They are the base of magical power accomplished through concentration of desire and diligent effort, concentration of effort, concentration of mind, and the base of magical power accomplished through concentration of contemplation and diligent effort. Thus spoke the Blessed One. The discourse took place in Shravasti (Jetavana). There are five faculties. What are the five? They are the faculty of faith, the faculty of effort, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom. Thus spoke the Blessed One. The discourse took place in Shravasti (Jetavana). There are five powers. What are the five? They are the power of faith, the power of effort, the power of mindfulness, the power of concentration, and the power of wisdom. Thus spoke the Blessed One. The discourse took place in Shravasti (Jetavana). Monks, there are seven factors of enlightenment. What are the seven? They are mindfulness as a factor of enlightenment, discrimination of dharmas, effort, joy, tranquility, concentration, and equanimity as factors of enlightenment. Thus spoke the Blessed One. The discourse took place in Shravasti (Jetavana). Monks, what is the Noble Eightfold Path?