English
English version The true aspect of cutting off dharmas, this is called the First Truth of Meaning (Paramārtha-satya, the highest truth). ‘The Truth of Characteristics (Lakṣaṇa-satya, the truth of characteristics) refers to what is called the characteristic of suffering (Duḥkha-lakṣaṇa, the characteristic of suffering) as pressing and afflicting, the characteristic of arising (Samudaya-lakṣaṇa, the characteristic of origination) as being born, the characteristic of tranquility (Nirodha-lakṣaṇa, the characteristic of cessation) as being pure, and the characteristic of the path (Mārga-lakṣaṇa, the characteristic of the path) as carrying. This is called the Truth of Characteristics.’ ‘Furthermore, good man! Knowing that the self-nature of all dharmas is without the characteristic of self (Anātma-lakṣaṇa, the characteristic of no-self), realizing the characteristic of the path, and making the sign of realization, this is called the Truth of Characteristics. Thus, knowing that the self-nature of all dharmas is the characteristic of purity, knowing the characteristic of self-nature as being remote, knowing the characteristic of self-nature as being empty (Śūnyatā-lakṣaṇa, the characteristic of emptiness), knowing the characteristic of self-nature as being neither born nor destroyed, realizing the characteristic of the path, and making the sign of realizing the path, this is called the Truth of Characteristics.’ ‘The Truth of Difference (Viśeṣa-satya, the truth of difference) refers to all dharmas being of one characteristic, explained differently depending on other causes and conditions—the one characteristic refers to the characteristic of emptiness, and that emptiness is explained depending on other differences.’ ‘Moreover, all dharmas are without characteristics (Animitta, signless), without wishes (Apranihita, wishless), without actions (Anabhisaṃkhāra, non-striving), neither born nor destroyed. All those differences are the characteristic of emptiness, all are empty, and do not contradict each other. This is called the Truth of Difference.’ ‘What is the Truth of Observation (Darśana-satya, the truth of observation)? Observation means thorough observation, frequent seeing, contemplation, knowing, seeing, awareness, realizing wisdom, and not contradicting that state. This is called the Truth of Observation.’ ‘The Truth of Action (Kṛtya-satya, the truth of action) refers to what is called the wisdom of action—action refers to the skandhas (Skandha, aggregates), dhātus (Dhātu, elements), and āyatanas (Āyatana, sense bases)—knowing that those skandhas, dhātus, and āyatanas are only born from causes and conditions, without substance, without a life-span, being able to know this and realize the path. This is called the Truth of Action.’ ‘What is the Truth of Arising (Utpāda-satya, the truth of arising)? It refers to relying on that knowledge to cut off afflictions, relying on that practice to cut off afflictions, relying on that path to cut off afflictions, thereby obtaining the ten powers (Daśa-bala, the ten powers of a Tathāgata), the four fearlessnesses (Catvāri vaiśāradyāni, the four kinds of fearlessness), the eighteen unshared qualities (Aṣṭādaśa āveṇikā buddha-dharmāḥ, the eighteen unique qualities of a Buddha), and also realizing all dharmas, obtaining all the supreme and unhindered dharmas of the Tathāgata. This is called the Truth of Arising.’ ‘The Truth of Exhaustion and Non-arising Wisdom (Kṣayājñāna-anutpādajñāna-satya, the truth of the wisdom of exhaustion and non-arising) refers to saying that all conditioned dharmas (Saṃskṛta-dharma, conditioned dharmas) are exhausted. Whether the exhaustion of those conditioned dharmas is exhaustive or inexhaustible is through exhaustion being inexhaustible. If exhaustion is exhaustive, then there would be an exhaustion of exhaustion, therefore exhaustion is inexhaustible. Therefore, exhaustion is neither born nor destroyed. This is called the Truth of Exhaustion and Non-arising Wisdom.’ ‘What is the Truth of the Wisdom of Entering the Path (Mārgajñāna-satya, the truth of the wisdom of entering the path)? With what kind of wisdom, with what kind of path, with what kind of accumulation of merits, with what --------------------------------------------------------------------------------
Chinese
等智聚集，知一切法不生、不灭，依彼法自入、令他入，是名入道智谛。 “何者是集如来智谛？谓法云地、如来地中间，集如来智谛得彼自然道证如来智，是名集如来智谛。 “是名菩萨摩诃萨十谛。 “善男子！何者是诸菩萨摩诃萨九次第入三摩拔提？ “菩萨摩诃萨离诸欲、诸恶不善法，有觉、有观，离生喜乐，入初禅行。善男子！离诸欲者，谓初禅所对爱染法，远离彼法名离诸欲。离诸恶不善法者，谓因贪、瞋、痴起杀生、偷盗、邪淫、妄语、两舌、恶口、绮语、贪瞋、邪见，是名诸恶不善法，远离彼法是名初禅。有觉者，谓共觉故。何者是觉？依何境界？随顺初禅是觉有种种异名，谓知、觉、思惟、观集、定等，是名为觉。何者是观？即彼随顺初禅觉行思惟、观受欲定知觉，是名为观。依于厌行共彼有觉、有观而成初禅，依于厌行共彼有喜、有乐而成初禅，是名有喜有乐入初禅行。行者，所谓受持护念喜、乐、知等，是名为行。菩萨摩诃萨住初禅中得无生法忍增上欲心，是故入禅求无生法忍。 “是菩萨摩诃萨为得转胜无生法忍欲求心故，于彼初禅中生不坚固心，是故菩萨舍彼初禅求第二禅。是菩萨离彼初禅有觉观心，灭于彼心、离于彼心、净于彼心、寂静彼心，为入第二 现代汉语译本 等智聚集，了知一切法不生不灭的真理，依靠此法自己证入，也令他人证入，这称为入道智谛（进入正道的智慧真谛）。 什么是集如来智谛（积聚如来智慧的真谛）？ 谓法云地（菩萨十地之一，能生大法雨）到如来地（佛的境界）之间，积聚如来智慧，获得那自然而然的道，证得如来智慧，这称为集如来智谛。 这称为菩萨摩诃萨（伟大的菩萨）的十谛。 善男子！什么是诸菩萨摩诃萨九次第入三摩拔提（九种次第进入禅定的方法）？ 菩萨摩诃萨离开各种欲望、各种邪恶不善的法，有觉（初始的注意）、有观（进一步的观察），因远离（恶法）而生喜乐，进入初禅的修行。善男子！所说的离开各种欲望，是指初禅所针对的爱染之法，远离那些法就称为离开各种欲望。离开各种邪恶不善的法，是指因为贪、瞋、痴而引起的杀生、偷盗、邪淫、妄语、两舌、恶口、绮语、贪婪、嗔恨、邪见，这些称为各种邪恶不善的法，远离这些法就称为初禅。有觉，是指共同的觉知。什么是觉？ 依靠什么境界？ 随顺初禅的觉有种种不同的名称，如知、觉、思惟、观集、定等，这称为觉。什么是观？ 就是那些随顺初禅的觉的运行、思惟、观察感受、欲念、禅定、知觉，这称为观。依靠厌离（五欲）的修行，共同具有觉、观而成就初禅，依靠厌离的修行，共同具有喜、乐而成就初禅，这称为有喜有乐地进入初禅的修行。行，是指受持、护念喜、乐、知等，这称为行。菩萨摩诃萨安住在初禅中，获得无生法忍（对一切法不生不灭的证悟）和增上的欲求心，因此进入禅定，寻求无生法忍。 这位菩萨摩诃萨为了获得更殊胜的无生法忍，生起欲求之心，因此对于那初禅生起不坚固的心，因此菩萨舍弃那初禅，寻求第二禅。这位菩萨离开那初禅的有觉有观之心，灭除那些心、远离那些心、净化那些心、寂静那些心，为了进入第二禅。
English
English version When the intelligence of equality gathers, one knows that all dharmas (phenomena, teachings) neither arise nor cease. Relying on this dharma, one enters oneself and enables others to enter. This is called the Truth of the Wisdom of Entering the Path (the wisdom truth of entering the right path). What is the Truth of the Accumulated Tathagata Wisdom (the truth of accumulating the wisdom of the Tathagata)? It refers to the intermediate state between the Dharma Cloud Ground (one of the ten grounds of Bodhisattvas, capable of producing great Dharma rain) and the Tathagata Ground (the state of the Buddha). Accumulating the Tathagata wisdom and attaining the natural path, one realizes the Tathagata wisdom. This is called the Truth of the Accumulated Tathagata Wisdom. This is called the Ten Truths of the Bodhisattva Mahasattva (great Bodhisattva). Good man! What are the Nine Successive Entries into Samapatti (methods of entering meditative absorption in nine stages) of the Bodhisattva Mahasattvas? The Bodhisattva Mahasattva, having separated from all desires and all evil unwholesome dharmas, with initial application (vitarka) and sustained application (vicara), experiences joy and happiness born of detachment, and enters and abides in the first dhyana (meditative state). Good man! 'Separated from all desires' means being separated from the dharmas of attachment and defilement associated with the first dhyana. Separating from those dharmas is called 'separated from all desires'. 'Separated from all evil unwholesome dharmas' means refraining from killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, hatred, and wrong views, which arise from greed, hatred, and delusion. These are called all evil unwholesome dharmas, and separating from these dharmas is called the first dhyana. 'With initial application' means having shared awareness. What is initial application? Upon what object does it rely? Initial application, in accordance with the first dhyana, has various different names, such as knowing, awareness, thought, observation, concentration, and so on. This is called initial application. What is sustained application? It is the activity, thought, observation of feeling, desire, concentration, and awareness that accord with the initial application of the first dhyana. This is called sustained application. Relying on the practice of renunciation, together with initial and sustained application, the first dhyana is accomplished. Relying on the practice of renunciation, together with joy and happiness, the first dhyana is accomplished. This is called entering and abiding in the first dhyana with joy and happiness. 'Practice' refers to upholding, protecting, and remembering joy, happiness, knowledge, and so on. This is called practice. The Bodhisattva Mahasattva, abiding in the first dhyana, obtains the forbearance of non-origination (realization of the non-arising and non-ceasing of all dharmas) and an increased desire. Therefore, they enter dhyana seeking the forbearance of non-origination. This Bodhisattva Mahasattva, in order to obtain a more excellent forbearance of non-origination, generates a desire for it. Therefore, they develop an unsteadfast mind towards that first dhyana. Therefore, the Bodhisattva abandons that first dhyana and seeks the second dhyana. This Bodhisattva, having separated from the initial and sustained application of that first dhyana, extinguishes those thoughts, separates from those thoughts, purifies those thoughts, and stills those thoughts, in order to enter the second dhyana. --------------------------------------------------------------------------------
Chinese
禅、为成就第二禅思惟行。是菩萨离彼觉观，内净心一处，无觉、无观，定生喜乐，入第二禅行。内净者，谓对治障彼第二禅法。菩萨寂静，彼法清净无浊，是名内净。心一处者，谓灭彼初禅一切觉观，寂静一味犹如大海。善男子！譬如一切诸水入于大海皆同一味，所谓咸味。如是，菩萨摩诃萨入第二禅，灭彼初禅一切觉观，寂静一味，无觉、无观，是名得无觉无观三昧。是菩萨依彼三昧生喜——谓于佛、法、僧中生于喜心——依彼喜心，诸善功德自然满足。 “是菩萨为彼无生法忍增胜光明、转转光明、转转胜妙、转转柔软，得上欲心。是菩萨依彼无生法忍上欲心故，于彼第二禅中不住、不乐，更求胜上第三禅行。是菩萨生如是心，知彼喜心障第三禅及障无生法忍，是故菩萨离喜行，舍忆念安慧、身受乐——是乐圣人亦说、亦舍——远离喜乐，入三禅行。是菩萨得三昧乐，厌于彼喜，生如是心：‘此无喜乐，是无常乐、是尽灭法，非常、非恒，非真实乐、非究竟乐。’是菩萨知如是已，转转复得彼无生法忍增上欲心。 “是菩萨依彼无生法忍增上欲心不乐苦乐，是菩萨远离苦乐，先灭忧喜，不苦、不乐，舍念清净，入四禅行。是菩萨得第四禅三摩拔提，柔软心、自在心、寂静心、光明心、正直心，以彼 现代汉语译本 禅，是为了成就第二禅的思惟修行。这位菩萨离开了那些觉和观，内心清净，心专注于一处，没有觉、没有观，从禅定中产生喜乐，进入第二禅的修行。内心清净，是指对治那些障碍第二禅的法。菩萨寂静，那些法清净没有污浊，这叫做内心清净。心专注于一处，是指灭掉初禅的一切觉和观，寂静而纯一，就像大海一样。善男子！譬如一切水流入大海都成为同一种味道，就是咸味。像这样，菩萨摩诃萨进入第二禅，灭掉初禅的一切觉和观，寂静而纯一，没有觉、没有观，这叫做获得无觉无观三昧（Samadhi，禅定）。这位菩萨依靠那个三昧产生喜悦——是指对于佛（Buddha，觉悟者）、法（Dharma，佛法）、僧（Sangha，僧团）产生喜悦之心——依靠那个喜悦之心，各种善的功德自然圆满。 这位菩萨为了使无生法忍（Anutpattika-dharma-kshanti，对诸法不生不灭的证悟）增长殊胜的光明、越来越光明、越来越胜妙、越来越柔软，得到对更高境界的向往之心。这位菩萨依靠那个无生法忍和对更高境界的向往之心，对于那个第二禅既不执着、也不喜欢，而寻求更殊胜的第三禅的修行。这位菩萨产生这样的想法，知道那个喜悦之心会障碍第三禅以及障碍无生法忍，所以菩萨离开喜的修行，舍弃忆念安慧、身体感受的快乐——这种快乐圣人也说、也舍弃——远离喜乐，进入三禅的修行。这位菩萨得到三昧的快乐，厌恶那个喜悦，产生这样的想法：‘这种没有喜乐的状态，是无常的快乐、是会穷尽灭亡的法，不是永恒的、不是恒常的，不是真实的快乐、不是究竟的快乐。’这位菩萨知道这些之后，越来越能得到那个无生法忍和增长的向往之心。 这位菩萨依靠那个无生法忍和增长的向往之心，不执着于苦和乐，这位菩萨远离苦和乐，先灭掉忧和喜，不苦、不乐，舍弃忆念，保持清净，进入四禅的修行。这位菩萨得到第四禅的三摩拔提（Samapatti，等至），拥有柔软的心、自在的心、寂静的心、光明的心、正直的心，用这些...