English
English version The Blessed One said: 'Relying on the desire and joy of superior liberation, diligently strive to eliminate obstacles and perfect the antidotes.' Again he said: 'Blessed One! What is right mindfulness (samyak-smṛti)?' The Blessed One said: 'Yogis who diligently practice cessation and insight (止观, śamatha-vipaśyanā) rely on three characteristics (三相, likely referring to specific objects of meditation). They constantly focus on these three characteristics without negligence, clearly remembering the state of mind that corresponds with the object, transcending and abandoning practices that hinder the path.' Again he said: 'Blessed One! What is right concentration (samyak-samādhi)?' The Blessed One said: 'It refers to the state of one-pointedness of mind, aided and adorned by these seven factors of concentration (七种定具, likely referring to specific qualities or conditions that support concentration), to the extent that it can serve as a basis for advancing through these seven limbs (七支, likely referring to stages or aspects of concentration), and as a foundation for generating superior qualities.' Again he said: 'Blessed One! All the factors of enlightenment, such as the four foundations of mindfulness (四念住, catu-smṛtyupasthāna), are included within the Noble Path. Why then are only the eight limbs of the Noble Path (八圣道支, aṣṭāṅga-mārga) spoken of as the Truth of the Path (道谛, duḥkha-nirodha-mārga-ārya-satya)?' The Blessed One said: 'The eight limbs of the Noble Path encompass all the factors of enlightenment.' Again he said: 'Blessed One! There are four aspects (行相, ākāra) in the Truth of Suffering (苦谛, duḥkha-satya). Why is the first called the aspect of impermanence (无常行相, anitya-ākāra)?' 'It refers to the correct observation of the nature of arising and ceasing (生灭法性) in the Truth of Suffering.' 'Why is the second called the aspect of suffering (苦行相, duḥkha-ākāra)?' 'It refers to the correct observation of the nature of the three kinds of suffering (三种苦, likely referring to duḥkha-duḥkha, vipariṇāma-duḥkha, and saṃskāra-duḥkha) that follow the nature of arising and ceasing in the Truth of Suffering.' 'Why is the third called the aspect of emptiness (空行相, śūnyatā-ākāra)?' 'It refers to the correct observation of the Truth of Suffering as being devoid of a real 'self' (实我性, ātman).' 'Why is the fourth called the aspect of no-self (无我行相, anātma-ākāra)?' 'It refers to the correct observation of the Truth of Suffering as not having the characteristic or nature of 'self' (非我相性, anātman).' Again he said: 'Blessed One! There are four aspects in the Truth of the Origin (集谛, samudaya-satya). Why is the first called the aspect of cause (因行相, hetu-ākāra)?' 'It refers to the correct observation of craving (爱, tṛṣṇā), which is the cause and condition for planting the seeds of numerous sufferings.' 'Why is the second called the aspect of origin (集行相, samudaya-ākāra)?' 'It refers to the correct observation of craving (爱, tṛṣṇā), which is the condition for the continuous arising.' -------------------------------------------------------------------------------- ，正观行相。” “云何第三名生行相？” “谓于五趣差别生起因缘爱中，正观行相。” “云何第四名缘行相？” “谓于能作余缘引发因缘爱中，正观行相。” 复言：“世尊！于灭谛中有四行相，云何第一名灭行相？” “谓于永断烦恼灭中，正观行相。” “云何第二名静行相？” “谓于永断众苦静中，正观行相。” “云何第三名妙行相？” “谓于永断无罪清净安乐性中，正观行相。” “云何第四名离行相？” “谓于永断常住性中，正观行相。” 复言：“世尊！于道谛中有四行相，云何第一名道行相？” “谓于圣道与境相应无颠倒性，正观行相。” “云何第二名如行相？” “谓于圣道永出世间离诸漏性，正观行相。” “云何第三名行行相？” “谓于圣道先圣后圣同所游履，正观行相。” “云何第四名出行相？” “谓于圣道无上性中，正观行相。” 复言：“世尊！何缘圣谛唯有四种？” 世尊告曰：“如是四谛，普摄一切染净因果差别性故。” 复言：“世尊！何缘四谛如是先后次第说耶？” 世尊告曰：“由是世间 { "translations": [ "现代汉语译本", '‘正观行相。’', '', '‘云何第三名生行相？’', '', '‘谓于五趣（指地狱、饿鬼、畜生、人、天五种生命形态）差别生起因缘爱中，正观行相。’', '', '‘云何第四名缘行相？’', '', '‘谓于能作余缘引发因缘爱中，正观行相。’', '', '复言：‘世尊！于灭谛（指脱离痛苦的真理）中有四行相，云何第一名灭行相？’', '', '‘谓于永断烦恼灭中，正观行相。’', '', '‘云何第二名静行相？’', '', '‘谓于永断众苦静中，正观行相。’', '', '‘云何第三名妙行相？’', '', '‘谓于永断无罪清净安乐性中，正观行相。’', '', '‘云何第四名离行相？’', '', '‘谓于永断常住性中，正观行相。’', '', '复言：‘世尊！于道谛（指通往解脱的道路的真理）中有四行相，云何第一名道行相？’', '', '‘谓于圣道与境相应无颠倒性，正观行相。’', '', '‘云何第二名如行相？’', '', '‘谓于圣道永出世间离诸漏性，正观行相。’', '', '‘云何第三名行行相？’', '', '‘谓于圣道先圣后圣同所游履，正观行相。’', '', '‘云何第四名出行相？’', '', '‘谓于圣道无上性中，正观行相。’', '', '复言：‘世尊！何缘圣谛唯有四种？’', '', '世尊告曰：‘如是四谛，普摄一切染净因果差别性故。’', '', '复言：‘世尊！何缘四谛如是先后次第说耶？’', '', '世尊告曰：‘由是世间' ], "english_translations": [ "English version", "'Correctly observing the characteristics.'", "", "'What is the third, named the characteristic of arising?'", "", "'It refers to correctly observing the characteristics in the love that arises as the cause and condition in the differences of the five realms of existence (Gati) (referring to the five forms of life: hell beings, hungry ghosts, animals, humans, and gods).'", "", "'What is the fourth, named the characteristic of condition?'", "", "'It refers to correctly observing the characteristics in the love that arises as the cause and condition, induced by other conditions that can act as causes.'", "", "Again he said, 'World Honored One! In the Truth of Cessation (Nirodha Satya) (the truth of liberation from suffering) there are four characteristics. What is the first, named the characteristic of cessation?'", "", "'It refers to correctly observing the characteristics in the cessation of afflictions, which is eternal.'", "", "'What is the second, named the characteristic of tranquility?'", "", "'It refers to correctly observing the characteristics in the tranquility of the cessation of all suffering, which is eternal.'", "", "'What is the third, named the characteristic of exquisiteness?'", "", "'It refers to correctly observing the characteristics in the nature of purity, happiness, and freedom from fault, which is eternal.'", "", "'What is the fourth, named the characteristic of departure?'", "", "'It refers to correctly observing the characteristics in the nature of permanence, which is eternal.'", "", "Again he said, 'World Honored One! In the Truth of the Path (Marga Satya) (the truth of the path to liberation) there are four characteristics. What is the first, named the characteristic of the path?'", "", "'It refers to correctly observing the characteristics in the nature of the Noble Path being in accordance with the object and without perversion.'", "", "'What is the second, named the characteristic of suchness?'", "", "'It refers to correctly observing the characteristics in the nature of the Noble Path being eternally transcendent of the world and free from all outflows (Asrava).'", "", "'What is the third, named the characteristic of practice?'", "", "'It refers to correctly observing the characteristics in the Noble Path being traversed by both past and future sages.'", "", "'What is the fourth, named the characteristic of going forth?'", "", "'It refers to correctly observing the characteristics in the supreme nature of the Noble Path.'", "", "Again he said, 'World Honored One! Why are there only four Noble Truths (Arya Satya)?'", "", "The World Honored One said, 'These four truths comprehensively encompass the differentiated nature of all defiled and pure causes and effects.'", "", "Again he said, 'World Honored One! Why are the four truths taught in this sequential order?'", "", "The World Honored One said, 'Because in this world" ] } -------------------------------------------------------------------------------- 诸病、病因、病灭良药相似法故。”
Chinese
复言：“世尊！入见道时，于此四谛为顿现观？为渐现观？” 世尊告曰：“有别道理名顿现观，有别道理名渐现观。何别道理名顿现观？谓自内证真谛圣智，于真智境非安立义，总相缘故名顿现观。何别道理名渐现观？谓初业智及后得智，观察自相及因果相，由作行相别相缘故，名渐现观。” 复言：“世尊！若有如是四圣谛者，何缘世尊复说二谛，谓世俗谛及胜义谛？” 世尊告曰：“即于如是四圣谛中，若法住智所行境界，是世俗谛。若自内证最胜义智所行境界，非安立智所行境界，名胜义谛。” 复言：“世尊！如是四谛，于圣非圣皆悉是谛，何缘如来唯说圣谛？” 世尊告曰：“如是四谛，于非圣者，唯由法尔说名为谛，不由正智决定信故说名为谛；于诸圣者，亦由法尔说名为谛，亦由正智决定信故，说名为谛。是故如来唯说四种名为圣谛。” 复言：“世尊！全分无量法界妙智，为何所缘？有何行相？作何事业？” 世尊告曰：“此智亦以如是四谛为其所缘，除谛相想清净行相，入一切种诸谛行相，于作有情一切义利，趣向行相。少分有量法界妙智，若诸声闻，于作有情一切义利，无有弃背趣向行相；若诸独觉， 现代汉语译本： ‘诸病、病因、病灭与良药，都是相似的法。’ 他又问：‘世尊！在进入见道时，对于这四圣谛（Four Noble Truths）是顿现观，还是渐现观呢？’ 世尊告诉他：‘有一种道理称为顿现观，有一种道理称为渐现观。什么道理称为顿现观呢？就是自身内在证悟的真谛圣智，对于真智的境界不是通过安立（conceptual construction）的方式，而是以总相（general characteristic）来缘取，所以称为顿现观。什么道理称为渐现观呢？就是最初的初业智（wisdom of initial practice）以及后得智（wisdom attained after meditation），观察自相（own characteristic）以及因果相（characteristic of cause and effect），由于以作行相（active aspect）和别相（distinctive aspect）来缘取，所以称为渐现观。’ 他又问：‘世尊！如果存在这样的四圣谛，为什么世尊您又说二谛（Two Truths），即世俗谛（conventional truth）和胜义谛（ultimate truth）呢？’ 世尊告诉他：‘就在这四圣谛中，如果法住智（wisdom abiding in phenomena）所行境界，就是世俗谛。如果自内证的最胜义智（wisdom of ultimate meaning）所行境界，不是安立智（wisdom based on conceptual construction）所行境界，就称为胜义谛。’ 他又问：‘世尊！这四圣谛，对于圣者（Arya）和非圣者（non-Arya）来说，都是真谛，为什么如来（Tathagata）只说圣谛呢？’ 世尊告诉他：‘这四圣谛，对于非圣者来说，只是由于法尔（by nature）如此而称为真谛，不是由于正确的智慧决定信受而称为真谛；对于圣者来说，既由于法尔如此而称为真谛，也由于正确的智慧决定信受，所以称为真谛。因此，如来只说这四种称为圣谛。’ 他又问：‘世尊！全分无量法界妙智（perfect wisdom of the boundless realm of phenomena），以什么为所缘（object of focus）？具有什么行相（aspect）？作什么事业（activity）？’ 世尊告诉他：‘这种智慧也以这四圣谛作为它的所缘，去除对谛的相想（conceptualization of the truths），具有清净的行相，进入一切种类的诸谛行相，对于作有情（benefiting sentient beings）的一切义利（benefit），具有趣向的行相。少分有量的法界妙智，如果是声闻（Sravaka），对于作有情的一切义利，没有弃背的趣向行相；如果是独觉（Pratyekabuddha），’