English
English version: This person observes the true nature of the Dharma, thinking, 'I should be able to escape suffering, and I cherish this Dharma, considering it the true Dharma, capable of removing all kinds of suffering, affliction, old age, and death.' At this time, he contemplates: 'Who spoke this Dharma?' It is the Buddha (Buddha, the Awakened One)! From this, he develops faith in the Buddha Jewel (Buddha Ratna, the preciousness of the Buddha), his heart becomes pure, and he is filled with great joy. If there were no this Dharma, who would be able to obstruct all afflictions? How should I obtain a little bit of true wisdom and light?' From this, he develops faith in the Dharma Jewel (Dharma Ratna, the preciousness of the Dharma), his heart becomes pure, and he is filled with great joy. If I cannot obtain good companions like the disciples of the Buddha, how should I obtain a little bit of true wisdom and light?' From this, he develops faith in the Sangha Jewel (Sangha Ratna, the preciousness of the Sangha), his heart becomes pure, and he is filled with great joy. In these Three Jewels (Triratna, the Buddha, Dharma, and Sangha), he obtains single-minded purity, combined with true wisdom. This is the supreme root of goodness, also called the supreme Dharma, also called the root of goodness capable of attaining Nirvana (Nirvana, liberation). As it is said in the Parayanavagga (Parayanavagga, name of a sutra): 'Whoever has a little pure faith in the Buddha Jewel, the Dharma Jewel, and the Sangha Jewel; this is called the supreme root of goodness, you should uphold it with one mind.' What is a little faith? It is little compared to the Buddha (Buddha, the Awakened One), Bodhisattvas (Bodhisattva, beings seeking enlightenment), Pratyekabuddhas (Pratyekabuddha, solitary Buddhas), and Arhats (Arhat, worthy ones), but much compared to ordinary people; moreover, this faith can be broken and lost, therefore it is called little. As it is said in the Dhammapada (Dhammapada, name of a sutra): 'The banana tree dies because it bears fruit, and the bamboo is the same because it bears fruit! The mule dies when it gives birth to a foal, and the petty person dies when he is supported. Because it can be broken and lost and is not beneficial, the petty person is the same when he obtains fame; the pure good deeds are gradually lost, and even the supreme Dharma will fall.' Furthermore, one has not yet severed all the fetters, and has not yet obtained undefiled, immeasurable wisdom, therefore it is called little. Furthermore, diligently and vigorously, with one mind, entering the path of Nirvana (Nirvana, liberation), one observes even more clearly the five Skandhas (Skandha, form, feeling, perception, mental formations, and consciousness), the Four Noble Truths (Arya-satya, suffering, origin, cessation, and path), and the sixteen aspects. At this time, the mind does not shrink back, does not regret, does not retreat, and loves and endures with patience. This is called the root of goodness of endurance. What is endurance? Following the contemplation and practice of the Four Noble Truths (Arya-satya, suffering, origin, cessation, and path), this is called endurance. This root of goodness has three types: superior, middle, and inferior. What is called endurance? Observing the five Skandhas (Skandha, form, feeling, perception, mental formations, and consciousness) as impermanent, suffering, empty, and without self, the mind endures without retreating, this is called endurance. Furthermore, observing that all the world is full of suffering and emptiness, without joy, --------------------------------------------------------------------------------
Chinese
是苦因习爱等诸烦恼，是习智缘尽，是名上法，更无有上。八直道能令行人得至涅槃，更无有上。如是信心不悔不疑，忍是名忍。是中更有忍，种种结使、种种烦恼疑悔，来入心中不能令破，譬如石山种种风水不能漂动，是故名忍，是事得名真好野人。如佛说《法句》中： “世界正见上， 谁有得多者？ 乃至千万岁， 终不堕恶道。” 是世间正见，是名为忍善根。 是人多增进，一心极厌世界行，欲了了四谛相，作证趣涅槃，如是一心中，是名世间第一法。一时住四行：无常、苦、空、无我，观一谛，苦法忍共缘故。何以故？观欲界五受阴，无常、苦、空、无我，是中心忍入慧，亦是相应心心数法，是名苦法忍。身业、口业及心不相应诸行，现在未来世一切无漏法初门，是名苦法忍(法无漏法忍信受也)。 次第生苦法智。苦法忍断结使，苦法智作证。譬如一人刈，一人束，亦如利刀斫竹得风即偃，忍智功夫故，是事得办。欲界系见苦，断十结得得，尔时异等智得，无漏智未得，无漏慧得。是时成就一智(等智未来成就)，第二心中成就法智、苦智等智，过第三心、第四心成就四智：苦智、法智、比智、等智。习、尽、道法智中，一一智增，离欲人知他心智成就增；苦比忍、苦比智 现代汉语译本：苦的起因是习气、爱欲等各种烦恼，通过修习智慧可以断除这些习气，这被称为至上的佛法，再没有比这更高的了。八正道能够引导修行者到达涅槃的境界，也没有比这更高的了。像这样对佛法有信心，不后悔，不怀疑，安忍于此，这叫做忍。在这种忍之中，各种各样的结使、各种各样的烦恼和疑悔，即使进入心中也不能动摇他，就像石头山一样，各种风雨都不能使其漂动，所以叫做忍，这样的人可以被称为真正的修行人。正如佛在《法句经》中所说： ‘在世间拥有正确的见解是最殊胜的，谁能拥有更多呢？即使经过千万年，最终也不会堕入恶道。’ 这种世间的正见，就叫做忍的善根。 这样的人会不断增进修行，一心一意地厌离世间的行为，想要完全明白四谛的真相，从而证悟涅槃，像这样一心修行，就叫做世间第一法。一时安住于四种观行：无常、苦、空、无我，观察苦谛，这是苦法忍共同作用的缘故。为什么这么说呢？观察欲界的五蕴，它们都是无常、苦、空、无我的，在这种观察中，忍进入智慧，也与相应的心理活动和心理现象相应，这叫做苦法忍。身业、口业以及心不相应的各种行为，现在和未来世的一切无漏法的最初入门，这叫做苦法忍（法是无漏法，忍是信受）。 依次产生苦法智。苦法忍断除结使，苦法智完成证悟。就像一个人收割，一个人捆扎，也像锋利的刀砍竹子，得到风的吹动就倒下一样，通过忍和智的功夫，这件事就能办成。断除欲界系缚的见苦所断的十种结，那时获得异等智，但还没有获得无漏智，只获得了无漏慧。这时成就一种智慧（等智未来成就），第二个心中成就法智、苦智、等智，经过第三个心、第四个心成就四智：苦智、法智、比智、等智。在习、尽、道法智中，每一种智慧都在增长，离开欲望的人，知道他人心智的能力也成就增长；苦比忍、苦比智。
English
English version: The cause of suffering is habits, desires, and various afflictions. By cultivating wisdom, these habits can be eliminated. This is called the supreme Dharma, and there is nothing higher than this. The Eightfold Path can lead practitioners to Nirvana, and there is nothing higher than this. Having faith in the Dharma, without regret or doubt, and enduring this, is called forbearance (忍, ren). In this forbearance, various fetters (结使, jie shi), various afflictions, and doubts, even if they enter the mind, cannot shake it, just like a stone mountain that cannot be moved by various winds and rains. Therefore, it is called forbearance, and such a person can be called a true practitioner. As the Buddha said in the *Dhammapada* (*法句经, Fa Ju Jing*): 'In the world, having the right view is the most excellent. Who can have more? Even after millions of years, one will not fall into evil paths.' This worldly right view is called the root of goodness of forbearance. Such a person will continuously improve their practice, wholeheartedly detesting worldly actions, wanting to fully understand the truth of the Four Noble Truths (四谛, Si Di), thereby realizing Nirvana. Practicing with such a focused mind is called the first Dharma in the world. Abiding in four contemplations at once: impermanence (无常, wu chang), suffering (苦, ku), emptiness (空, kong), and non-self (无我, wu wo), observing the truth of suffering, this is due to the joint action of the forbearance of the Dharma of suffering. Why is this so? Observing the five aggregates (五蕴, wu yun) of the desire realm, they are all impermanent, suffering, empty, and non-self. In this observation, forbearance enters wisdom, and it also corresponds to the corresponding psychological activities and phenomena. This is called the forbearance of the Dharma of suffering. The initial entry into all unconditioned (无漏, wu lou) Dharmas of body karma, speech karma, and various actions that do not correspond to the mind, in the present and future lives, is called the forbearance of the Dharma of suffering (Dharma is unconditioned Dharma, forbearance is acceptance and belief). Subsequently, the wisdom of the Dharma of suffering arises. The forbearance of the Dharma of suffering cuts off the fetters, and the wisdom of the Dharma of suffering completes the realization. Just like one person harvests and another person bundles, or like a sharp knife cutting bamboo, which falls when the wind blows, this matter can be accomplished through the effort of forbearance and wisdom. Cutting off the ten fetters that are severed by seeing suffering, which are bound to the desire realm, at that time, different wisdom (异等智, yi deng zhi) is obtained, but unconditioned wisdom has not yet been obtained, only unconditioned insight (无漏慧, wu lou hui) has been obtained. At this time, one wisdom is achieved (equal wisdom will be achieved in the future), and in the second mind, the wisdom of the Dharma, the wisdom of suffering, and equal wisdom are achieved. After the third and fourth minds, four wisdoms are achieved: the wisdom of suffering, the wisdom of the Dharma, comparative wisdom (比智, bi zhi), and equal wisdom. In the wisdom of the Dharma of origin, cessation, and path, each wisdom is increasing, and the ability to know the minds of others is also achieved and increased for those who are free from desire; the forbearance of comparison with suffering, the wisdom of comparison with suffering. --------------------------------------------------------------------------------
Chinese
断十八结，是四心苦谛能得。习法忍、习法智断欲界系七结；习比忍、习比智断色、无色界系十三结。尽法忍、尽法智断欲界系七结；尽比忍、尽比智断色、无色界系十二结。道法忍、道法智断欲界系八结；道比忍、道比智断色、无色界系十四结。道比智是名须陀般那(下子上子)，实知诸法相。 是十六心能，十五心中利根名随法行，钝根名随信行。是二人未离欲，名初果向。先未断结，得十六心，名须陀般那。若先断六品结，得十六心，名息忌陀伽迷(秦言一来)。若先断九品结，得十六心，名阿那迦迷(秦言不来)。先未离欲，断八十八结故，名须陀般那；复次无漏果善根得得，故名须陀般那。利根名见得，钝根名信爱。思惟结未断，余残七世生，若思惟结三种断，名家家三世生。圣道八分、三十七品名流，流向涅槃，随是流行，故名须陀般那，是为佛初功德子。恶道得脱，三结断，三毒薄，名息忌陀伽迷。复次欲界结九种(上上、上中、上下、中上、中中、中下、下上、下中、下下)，见谛断、思惟断。 若凡夫人，先以有漏道，断欲界系六种结，入见谛道十六心中，得名息忌陀伽迷。若八种断，入见谛道第十六心中，一种名息忌陀伽迷果向呵那伽迷。 若佛弟子得须陀般那，单断三结， 现代汉语译本： 断十八结，是通过四心对苦谛的领悟而获得的。通过修习习法忍、习法智，可以断除欲界所束缚的七种结；通过修习比忍、比智，可以断除色界、无色界所束缚的十三种结。通过修习尽法忍、尽法智，可以断除欲界所束缚的七种结；通过修习尽比忍、尽比智，可以断除色界、无色界所束缚的十二种结。通过修习道法忍、道法智，可以断除欲界所束缚的八种结；通过修习道比忍、道比智，可以断除色界、无色界所束缚的十四种结。道比智就叫做须陀洹那(Sotapanna，入流者)，真正了解诸法的实相。 这十六颗心具有能力，在十五颗心中，利根者被称为随法行，钝根者被称为随信行。这两种人都未脱离欲望，被称为初果向。先前没有断除结缚，获得十六颗心，叫做须陀洹那。如果先前断除了六品结，获得十六颗心，叫做斯陀含(Sakadagami，一来)。如果先前断除了九品结，获得十六颗心，叫做阿那含(Anagami，不还)。先前没有脱离欲望，断除了八十八种结缚，所以叫做须陀洹那；再次，因为无漏果的善根不断增长，所以叫做须陀洹那。利根者称为见得，钝根者称为信爱。思惟结没有断除，还剩下七世的生命，如果思惟结断除了三种，叫做家家，还剩下三世的生命。圣道八正道、三十七道品被称为流，流向涅槃，随着这个流而行，所以叫做须陀洹那，这是佛陀最初的功德之子。脱离了恶道，断除了三种结缚，贪嗔痴三种毒素变得微薄，叫做斯陀含。再次，欲界的结缚有九种（上上、上中、上下、中上、中中、中下、下上、下中、下下），通过见谛断除，通过思惟断除。 如果凡夫，先用有漏道，断除了欲界所束缚的六种结，进入见谛道的十六心中，就得名为斯陀含。如果断除了八种，进入见谛道的第十六心中，有一种叫做斯陀含果向阿那含。 如果佛弟子证得须陀洹那，仅仅断除了三种结缚。