Chinese
“又复观于内外二法，于是法中，不生我想，作是观者，名法念处。如是名为四念处法。 “复何名为四正断法？谓：已生恶法，当起精进勤行除断，皆悉令灭，是名第一正断之法。 “又复未生恶法，当起精进防护除断，皆令不生，是名第二正断之法。 “又复未生善法，当起精进令诸善法皆得生长，是名第三正断之法。 “又复已生善法，当起精进而令增长坚固圆满，是名第四正断之法。如是名为四正断法。 “复何名为四神足法？谓：欲、勤、心、观。若有苾刍！于诸染法，离其妄念，于诸善法，而起悕求，进善无厌，名欲神足。 “复于善法，勤修诸行，正行不退，名勤神足。 “复于诸法，离邪思惟，心正分别，名心神足。 “复以正智，观察内身，内身无我，复观外境，外境无法，我法体无，趣证二空。名观神足。如是名为四神足法。 “复何名为五根？谓：信根、进根、念根、定根、慧根。如是名五根。 “复何名为五力？谓：信力、进力、念力、定力、慧力。如是名五力。 “复何名为七觉支法？谓：择法觉支、精进觉支、喜觉支、轻安觉支、舍觉支、念觉支、定觉支。是名七觉支法。 “复何名为八正道法？谓 现代汉语译本 ‘再进一步观察内在和外在的两种法，对于这些法，不产生‘我’的执念，这样观察，就叫做法念处。像这样就叫做四念处法。 ‘又什么叫做四正断法呢？就是说：对于已经产生的恶法，应当努力精进地勤奋修行来去除断绝，全部使之灭尽，这叫做第一正断之法。 ‘又对于尚未产生的恶法，应当努力精进地防护去除断绝，使之不产生，这叫做第二正断之法。 ‘又对于尚未产生的善法，应当努力精进使各种善法都能够生长，这叫做第三正断之法。 ‘又对于已经产生的善法，应当努力精进使之增长坚固圆满，这叫做第四正断之法。像这样就叫做四正断法。 ‘又什么叫做四神足法呢？就是说：欲、勤、心、观。如果有比丘（bhiksu，佛教出家男子），对于各种染污之法，远离其虚妄的念头，对于各种善法，而生起希望和追求，精进修善没有厌倦，叫做欲神足。 ‘又对于善法，勤奋地修习各种行为，以正当的行为不退转，叫做勤神足。 ‘又对于各种法，远离邪恶的思惟，以正确的思想来分别，叫做心神足。 ‘又以正确的智慧，观察内在的身体，内在的身体没有‘我’，再观察外在的境界，外在的境界没有法，‘我’和法本体都是空无，趋向于证悟‘人无我’和‘法无我’的二空真理。叫做观神足。像这样就叫做四神足法。 ‘又什么叫做五根呢？就是说：信根、进根、念根、定根、慧根。像这样叫做五根。 ‘又什么叫做五力呢？就是说：信力、进力、念力、定力、慧力。像这样叫做五力。 ‘又什么叫做七觉支法呢？就是说：择法觉支、精进觉支、喜觉支、轻安觉支、舍觉支、念觉支、定觉支。这叫做七觉支法。 ‘又什么叫做八正道法呢？就是说
English
English version ‘Furthermore, contemplate the two dharmas (dharma, teachings or laws) of internal and external. Within these dharmas, do not generate the thought of ‘I’. Such contemplation is called the dharma-smṛtyupasthāna (dharma-smṛtyupasthāna, mindfulness of dharma). This is called the Four Smṛtyupasthānas (Four Smṛtyupasthānas, Four Foundations of Mindfulness).’ ‘Furthermore, what are the Four Right Exertions (Four Right Exertions)? It means: For evil dharmas that have already arisen, one should diligently and earnestly practice to eliminate and cut them off, completely causing them to cease. This is called the First Right Exertion.’ ‘Furthermore, for evil dharmas that have not yet arisen, one should diligently protect, eliminate, and cut them off, preventing them from arising. This is called the Second Right Exertion.’ ‘Furthermore, for good dharmas that have not yet arisen, one should diligently cause all good dharmas to grow. This is called the Third Right Exertion.’ ‘Furthermore, for good dharmas that have already arisen, one should diligently cause them to increase, become firm, and be perfected. This is called the Fourth Right Exertion. This is called the Four Right Exertions.’ ‘Furthermore, what are the Four Īrdhipādas (Four Īrdhipādas, Four Bases of Spiritual Power)? They are: desire, effort, mind, and observation. If there is a bhiksu (bhiksu, a Buddhist monk), who, with regard to all defiled dharmas, abandons their deluded thoughts, and with regard to all good dharmas, generates hope and seeks them, advancing in goodness without weariness, this is called desire-īrdhipāda.’ ‘Furthermore, with regard to good dharmas, diligently cultivating all practices, with correct practice without regression, this is called effort-īrdhipāda.’ ‘Furthermore, with regard to all dharmas, abandoning wrong thinking, with the mind correctly distinguishing, this is called mind-īrdhipāda.’ ‘Furthermore, with correct wisdom, observing the internal body, the internal body is without ‘I’, and further observing the external realm, the external realm is without dharma, the essence of ‘I’ and dharma are both empty, moving towards the realization of the two emptinesses (emptinesses, emptiness of self and emptiness of dharma). This is called observation-īrdhipāda. This is called the Four Īrdhipādas.’ ‘Furthermore, what are the Five Roots (Five Roots)? They are: the root of faith, the root of effort, the root of mindfulness, the root of samādhi (samādhi, concentration), and the root of wisdom. These are called the Five Roots.’ ‘Furthermore, what are the Five Powers (Five Powers)? They are: the power of faith, the power of effort, the power of mindfulness, the power of samādhi, and the power of wisdom. These are called the Five Powers.’ ‘Furthermore, what are the Seven Bodhyaṅgas (Seven Bodhyaṅgas, Seven Factors of Enlightenment)? They are: the bodhyaṅga of discrimination of dharmas, the bodhyaṅga of effort, the bodhyaṅga of joy, the bodhyaṅga of tranquility, the bodhyaṅga of equanimity, the bodhyaṅga of mindfulness, and the bodhyaṅga of samādhi. These are called the Seven Bodhyaṅgas.’ ‘Furthermore, what are the Eightfold Path (Eightfold Path)? They are: --------------------------------------------------------------------------------
Chinese
：正见、正思惟、正语、正业、正命、正精进、正念、正定。谓：正见者，信有施法、信有父母、有诸善行及不善行。如是善不善业，当有果报。有今后世，于其世中，有诸众生、有阿罗汉，如理修行，以自通力，见如是法，我生已尽，梵行已立，所作已办，不受后有。如是等事，名为正见。 “何名正思惟？谓：离邪思（邪思法者，起不正见，发贪瞋痴）。远离如是，名正思惟。 “何名正语？谓：离妄言、绮语、两舌、恶口等语，是名正语。 “何名正业？谓：离杀生、偷盗、邪染等法，是名正业。 “何名正命？谓：具正见、正法出家，被于法服，离诸邪行，信于正法，乃至受用饮食坐卧，皆依正法，是名正命。 “何名正精进？谓：离邪勤。于真实法，而起正勤，是名正精进。 “何名正念？谓：离邪念。常念正法，记忆在心，无所忘失，是名正念。 “何名正定？谓：心心所不起散乱，离诸攀缘，于奢摩他、毗钵舍那，决定正观，是名正定。如是名为八正道法。” 尔时世尊说是法已，复告苾刍众言：“汝等当知，我所宣说，决定正法，初中后善、其义深远、纯一无杂、清净圆满。” 是时苾刍众闻佛所说，皆大欢喜，信受奉行。 佛说决 现代汉语译本： ‘什么是正见、正思惟、正语、正业、正命、正精进、正念、正定？’ ‘所谓正见，是指相信布施的功德，相信父母的恩德，相信有各种善行和不善行。像这样，善与不善的业，都会有相应的果报。相信有今生和来世，在这些世间中，有各种众生，有阿罗汉（Arahan），如理如法地修行，以自己的神通力，证见这样的真理：我的生死已经终结，清净的修行已经确立，该做的事情已经做完，不再有来世的轮回。像这样的认识，就叫做正见。’ ‘什么叫做正思惟？是指远离邪恶的思惟（邪恶的思惟，会产生不正的见解，引发贪婪、嗔恨、愚痴）。远离这些邪恶的思惟，就叫做正思惟。’ ‘什么叫做正语？是指远离虚妄的言语、华丽的言语、挑拨离间的言语、粗恶伤人的言语等等，这就叫做正语。’ ‘什么叫做正业？是指远离杀生、偷盗、邪淫等行为，这就叫做正业。’ ‘什么叫做正命？是指具备正见，依照正法出家，身披法衣，远离各种不正当的行为，信仰正法，乃至受用饮食、坐卧起居，都依据正法，这就叫做正命。’ ‘什么叫做正精进？是指远离邪恶的精进。对于真实的佛法，发起正确的精进，这就叫做正精进。’ ‘什么叫做正念？是指远离邪恶的念头。经常忆念正法，牢记在心，不忘记，这就叫做正念。’ ‘什么叫做正定？是指心和心所不起散乱，远离各种攀缘，对于奢摩他（Samatha，止）和毗钵舍那（Vipassana，观），能够做出正确的观察，这就叫做正定。像这样就叫做八正道。’ 这时，世尊说完这些法后，又告诉各位比丘（Bhikkhu）说：‘你们应当知道，我所宣说的，是决定正确的佛法，开头、中间、结尾都是好的，它的意义深远，纯粹而没有杂染，清净而圆满。’ 当时，各位比丘听了佛所说，都非常欢喜，信受奉行。 佛说完毕。
English
English version: 'What are Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration?' 'Right View means believing in the merit of giving, believing in the kindness of parents, and believing in various good and bad deeds. Like this, good and bad karma will have corresponding consequences. Believing in this life and the next, and in these worlds, there are various beings, there are Arahan (Arahan), who cultivate according to the Dharma, and with their own supernatural powers, see such truths: my birth has ended, pure conduct has been established, what needed to be done has been done, and there will be no more rebirth. Such understanding is called Right View.' 'What is Right Thought? It means abandoning wrong thoughts (wrong thoughts give rise to incorrect views, leading to greed, hatred, and delusion). Abandoning such wrong thoughts is called Right Thought.' 'What is Right Speech? It means abstaining from false speech, embellished speech, divisive speech, harsh speech, and so on. This is called Right Speech.' 'What is Right Action? It means abstaining from killing, stealing, and sexual misconduct. This is called Right Action.' 'What is Right Livelihood? It means having Right View, renouncing the world according to the Right Dharma, wearing the robes of the Dharma, abstaining from all improper conduct, believing in the Right Dharma, and even in the consumption of food, sitting, and lying down, all are in accordance with the Right Dharma. This is called Right Livelihood.' 'What is Right Effort? It means abstaining from wrong effort. For the true Dharma, initiating correct effort is called Right Effort.' 'What is Right Mindfulness? It means abstaining from wrong thoughts. Constantly remembering the Right Dharma, keeping it in mind, without forgetting, this is called Right Mindfulness.' 'What is Right Concentration? It means that the mind and mental states do not become scattered, abstaining from all clinging, and for Samatha (Samatha, tranquility) and Vipassana (Vipassana, insight), being able to make correct observations, this is called Right Concentration. This is called the Eightfold Path.' At that time, after the World Honored One finished speaking this Dharma, he again told the Bhikkhu (Bhikkhu) assembly: 'You should know that what I have proclaimed is the definitively correct Dharma, good in the beginning, middle, and end, its meaning is profound, pure and without impurities, clean and complete.' At that time, the Bhikkhus, hearing what the Buddha said, were all very happy, and faithfully accepted and practiced it. The Buddha finished speaking. --------------------------------------------------------------------------------