English
English version: 'All diseases, the cause of disease, the cessation of disease, and the excellent medicine are similar dharmas.' He further asked: 'Venerable One! When entering the path of seeing, is the realization of these Four Noble Truths (Aryasatya) sudden or gradual?' The World-Honored One replied: 'There is a distinct reason for calling it sudden realization, and there is a distinct reason for calling it gradual realization. What distinct reason is called sudden realization? It refers to the self-realized noble wisdom of the true reality, which does not rely on conceptual construction (an立) regarding the realm of true wisdom, but apprehends it through its general characteristic (总相), hence it is called sudden realization. What distinct reason is called gradual realization? It refers to the initial wisdom of practice (初业智) and the wisdom attained after meditation (后得智), which observes the own characteristic (自相) and the characteristic of cause and effect (因果相). Because it apprehends through active aspects (作行相) and distinctive aspects (别相), it is called gradual realization.' He further asked: 'Venerable One! If there are such Four Noble Truths, why does the World-Honored One also speak of Two Truths (Dvasatya), namely conventional truth (Samvrtisatya) and ultimate truth (Paramarthasatya)?' The World-Honored One replied: 'Within these Four Noble Truths, the realm of activity of the wisdom abiding in phenomena (法住智) is conventional truth. The realm of activity of the self-realized ultimate wisdom (最胜义智), which is not the realm of activity of conceptual wisdom (安立智), is called ultimate truth.' He further asked: 'Venerable One! These Four Truths are truths for both the Arya (圣者) and the non-Arya (非圣者), so why does the Tathagata (如来) only speak of the Noble Truths?' The World-Honored One replied: 'These Four Truths, for the non-Arya, are called truths only by nature (法尔), not because of the firm belief based on correct wisdom; for the Arya, they are called truths both by nature and because of the firm belief based on correct wisdom. Therefore, the Tathagata only speaks of these four as Noble Truths.' He further asked: 'Venerable One! What is the object of focus (所缘), what is the aspect (行相), and what is the activity (事业) of the perfect wisdom of the boundless realm of phenomena (法界妙智)?' The World-Honored One replied: 'This wisdom also takes these Four Truths as its object of focus, removing the conceptualization of the truths (谛相想), having the aspect of purity, entering into all kinds of aspects of the truths, and having the aspect of inclination towards all benefits for sentient beings (作有情). The partial and limited wisdom of the realm of phenomena, in the case of Sravakas (声闻), does not have the aspect of abandoning the inclination towards all benefits for sentient beings; in the case of Pratyekabuddhas (独觉),' --------------------------------------------------------------------------------
Chinese
于作有情一切义利，弃背行相。全分无量法界妙智，能作一切烦恼、所知二障离系所依事业，又作证得一切种智极净法界所依事业，又作救济一切有情一切灾患所依事业，是名无明对治殊胜。” 时薄伽梵说是经已，诸苾刍众默然领悟，深心随喜叹未曾有。闻佛所说，皆大欢喜，信受奉行。 分别缘起初胜法门经卷下 现代汉语译本：对于利益一切有情众生的种种义利，却采取背离舍弃的态度。而那圆满具足、无量无边的法界妙智，能够作为使一切烦恼障和所知障解脱系缚的所依之事业，又能作为证得一切种智（Sarvajnata，指佛陀所证悟的对一切事物、一切道理的智慧）的极清净法界的所依之事业，又能作为救济一切有情众生脱离一切灾难祸患的所依之事业，这就叫做对治无明的殊胜方法。 当时，薄伽梵（Bhagavan，指佛）说完这部经后，各位比丘（Bhikkhu）都默默地领悟，内心深深地随喜赞叹，觉得前所未有。听闻佛所说之法，大家都非常欢喜，信受奉行。 《分别缘起初胜法门经》卷下
English
English version: 'Regarding all the benefits and advantages that benefit all sentient beings, they adopt an attitude of turning away and abandoning. The complete, immeasurable, and wonderful wisdom of the Dharmadhatu (法界, the realm of reality) can serve as the basis for liberating from the bonds of all afflictions and the two obscurations (烦恼障 and 所知障, Klesha-avarana and Jneya-avarana), and also as the basis for attaining the extremely pure Dharmadhatu (法界, the realm of reality) of all-knowing wisdom (Sarvajnata, the wisdom of the Buddha that understands all things and all principles), and also as the basis for saving all sentient beings from all disasters and calamities. This is called the supreme method for counteracting ignorance (无明, Avidyā).' 'At that time, after the Bhagavan (薄伽梵, the Blessed One, the Buddha) finished speaking this sutra, all the Bhikkhus (比丘, monks) silently understood, deeply rejoiced and praised what they had never heard before. Hearing what the Buddha said, they were all very happy, believed, accepted, and practiced accordingly.' 'The Sutra of the First Excellent Dharma Gate of Differentiating Dependent Origination, Volume Two' --------------------------------------------------------------------------------