English
'You must accept the mission and correct the true teachings.' 'Ananda (one of the ten principal disciples of the Buddha)! What is wrong view? It is worshipping the false arts of others, conforming to the heavens, serving ghosts and spirits, withered bones, decayed wood, mountains and trees, rivers, springs, stone gods, heaven and earth, sun and moon, east, west, north, south, the Big Dipper star lords, earth gods, snakes, birds, beasts, deer, dragons, serving various strange goblins. This is called wrong view.' 'Furthermore, Ananda (one of the ten principal disciples of the Buddha)! Clinging to the notion of 'self', clinging to the lifespan of people, believing in annihilation or permanence, this is called wrong view. In short, I will further explain to you some subtle wrong views. If a son or daughter of a good family arises with delusional thoughts, desiring to attain the vehicle of Sravaka (one who attains enlightenment by hearing the Buddha's teachings) or Pratyekabuddha (one who attains enlightenment on their own), or if they desire to enter Nirvana (the state of liberation from the cycle of birth and death) immediately after becoming a Buddha, all of these are wrong views.' 'Furthermore, Ananda (one of the ten principal disciples of the Buddha)! The Tathagata (one of the titles of the Buddha), being perfectly truthful, should, in a secluded place, explain such important Dharma teachings to you: 'You, the learners of the Dharma, should always admire the true meaning of the Dharma, delight in the joy of the Dharma, take the Dharma as the highest principle, recite and practice pure conduct, love steadfast faith, rejoice greatly, be ashamed, respectful, cautious, trembling, and fearful. Have no doubt about liberation from the three realms (Trailokya, the realm of desire, the realm of form, and the formless realm), treat all beings with loving-kindness, compassion, joy, and equanimity, and always be able to act appropriately in the places you go, be patient and gentle, humble and modest, only return to the true meaning and do not pursue ornate decorations, only return to wisdom and do not cling to knowledge, only return to the wonderful scriptures and do not pursue flowery language, only return to the true Dharma and do not cling to people.' Teach them to follow and practice the profound and subtle Dharma-patience. The liberation that is spoken of refers to the three doors of liberation (three samadhis, namely emptiness, signlessness, and wishlessness), diligently practice the conduct of emptiness without clinging to 'self', cultivate the conduct of no-thought and abandon hope, follow the conduct of no-wish and eliminate vows.' 'You should explain the Twelve Nidanas (the Buddhist theory of the cycle of life) to all beings. All dharmas arise from causes and conditions. If there are no causes and conditions, there will be no arising and no ceasing. You should carefully and thoroughly observe the arising of the Twelve Nidanas, examine its roots and practice it; if you do not carefully observe the Twelve Nidanas, it will lead to difficulties. How should you observe it? Ananda (one of the ten principal disciples of the Buddha), you should know that the connections of the Twelve Nidanas have no inherent nature. If there is no inherent nature, Dharma-patience will not arise. If no thought arises, this is carefully and thoroughly observing the Twelve Nidanas.' 'You should further distinguish the correct conduct of the wise and holy, and proclaim the Dharma to the masses.' --------------------------------------------------------------------------------
Chinese
。何谓圣谛？所行诚信。其圣谛者，若以心听计于圣谛，无诚无欺；无诚无欺者，以是之故名曰圣谛。真谛之义是谓诚信而无所生，其真谛者实为真正，为离欲谛、为信解谛、无言辞谛、无所行谛、不造苦谛、无所有谛、无应不应无举无下谛，则为一谛，无有罪谛、不灭度谛，则无为谛。 “假使，阿难！解一切法不起不灭，悉无所住无异众生，是谓贤圣谛。以故如来说如此法，贤明弟子行于无为，欲晓了慧，令苦不起，至无所生，是谓苦谛。若遭恼患在于苦痛，不习诸行断于因缘，因缘已断，是曰弃舍于习谛矣。若能永灭尽一切苦长无所生，是谓尽谛。何谓道谛？若修道义不为二业，善不善法入一品明，求如是路，是则名曰为三脱门。诸过去佛及与弟子，由此道路至无所至而取灭度，是为名曰八贤圣路：一曰、正见；二曰、正念；三曰、正言；四曰、正业；五曰、正活；六曰、正方便；七曰、正意；八曰、正定。以此护意因说平等，性以平等则于诸法不怀妄想，此乃名曰还入径路。 “又复，阿难！说法若兹，汝等精勤归四意止，为诸众会颁宣解说三十七品道行之法，使立法教。何谓于彼三十七品？若住顺义，悉达自然假文字耳。若等文字，如来以此建立诸法。是诸文字亦自然空，不生不坏。若有说者 现代汉语译本： 什么是圣谛？就是所行之事真实可信。这圣谛，如果用心去理解，就是没有虚假欺骗；没有虚假欺骗，因此才称为圣谛。真谛的意义在于真实可信且无所生起，这真谛实际上是真正的，是远离欲望的真谛、是信解的真谛、是无法用言辞表达的真谛、是没有行为造作的真谛、是不制造痛苦的真谛、是一无所有的真谛、是没有应不应、没有上下之分的真谛，因此是唯一的真谛，是没有罪过的真谛、是不灭度的真谛，因此是无为的真谛。 ‘假设，阿难（Ananda）！理解一切法不生不灭，完全没有执着，与众生没有区别，这就是贤圣谛。因此如来说明这样的法，贤明的弟子奉行无为，想要明白智慧，使痛苦不再生起，达到无所生。这就是苦谛。如果遭遇烦恼痛苦，不学习各种行为，断绝因缘，因缘断绝，就叫做舍弃了习谛。如果能够永远灭尽一切痛苦，长久不再生起，这就是尽谛。什么是道谛？如果修习道义，不造作两种业，善与不善的法进入同一品性光明，寻求这样的道路，就叫做三脱门。过去的诸佛以及他们的弟子，通过这条道路到达无所到达之处而进入灭度，这就叫做八贤圣道：一是正见；二是正念；三是正语；四是正业；五是正命；六是正精进；七是正意；八是正定。用这些来守护意念，因此宣说平等，自性平等，那么对于诸法就不会怀有虚妄的想法，这就叫做返回的路径。’ ‘此外，阿难（Ananda）！说法如果这样，你们就应该精勤地归依四念处，为大众宣讲解释三十七道品，使佛法得以确立。什么是那三十七道品？如果安住于顺应真理的意义，一切都自然通达，文字只是工具而已。如果执着于文字，如来（Tathagata）用这些来建立诸法。这些文字本身也是空性的，不生不灭。如果有人说……’
English
English version: What is the Noble Truth? It is acting with sincerity and trustworthiness. This Noble Truth, if understood with the mind, is without falsehood or deception; being without falsehood or deception, it is therefore called the Noble Truth. The meaning of True Truth lies in being truthful and trustworthy and without arising. This True Truth is in reality genuine, it is the truth of detachment from desire, the truth of faith and understanding, the truth beyond words, the truth of non-action, the truth of not creating suffering, the truth of having nothing, the truth of neither should nor should not, neither above nor below, therefore it is the one and only truth, the truth without sin, the truth of non-extinction, therefore it is the truth of non-doing (non-action). 'Suppose, Ananda! Understanding that all dharmas neither arise nor cease, being completely without attachment, and without difference from sentient beings, this is called the Noble Truth of the Wise. Therefore, the Tathagata speaks of such a dharma, that wise disciples practice non-doing, desiring to understand wisdom, so that suffering does not arise, reaching the state of non-arising. This is the Truth of Suffering. If one encounters afflictions and suffering, not learning various practices, severing the causes and conditions, when the causes and conditions are severed, it is called abandoning the Truth of Accumulation. If one can forever extinguish all suffering, and never arise again, this is called the Truth of Cessation. What is the Truth of the Path? If one cultivates the meaning of the Path, not creating two kinds of karma, good and bad dharmas entering into the same quality of light, seeking such a path, it is called the Three Doors of Liberation. The Buddhas of the past and their disciples, through this path, reached the place of non-reaching and entered into Nirvana, this is called the Eightfold Noble Path: first, Right View; second, Right Thought; third, Right Speech; fourth, Right Action; fifth, Right Livelihood; sixth, Right Effort; seventh, Right Mindfulness; eighth, Right Concentration. Using these to guard the mind, therefore speaking of equality, with self-nature being equal, then with regard to all dharmas, one will not harbor false thoughts, this is called the path of return.' 'Furthermore, Ananda! If the Dharma is spoken in this way, you should diligently take refuge in the Four Foundations of Mindfulness, and for the assembly, proclaim and explain the Thirty-Seven Factors of Enlightenment, so that the Buddha's teachings may be established. What are those Thirty-Seven Factors? If one abides in the meaning that accords with truth, everything is naturally understood, words are merely tools. If one clings to words, the Tathagata uses these to establish all dharmas. These words themselves are also empty in nature, neither arising nor ceasing. If someone says...' --------------------------------------------------------------------------------
Chinese
不说亦等，不增不减，所以文字以等故等。假使，阿难！比丘等知文字，是道品法所住顺义。 “又复，阿难！如来在燕，若有天、龙、鬼神、犍沓和、人非人来，当为讲说三世平等。何谓为三？过去已灭、当来不现、现在无住，堕在颠倒，是亦本净。一切诸法亦复悉空，无有三世，亦无所住，过去已空，当来亦空，现在亦空，亦如空空，无空亦空，如三世空，人空亦如是。三世空名曰平等，入于一义无有若干，若为说法，能除三界，乃为安耳。 “何谓能除三界？若有比丘，应时思惟而观察之，欲界、色界、无色界者，心想所生，其思想者亦无所有。其无所有了三界已，无想而想，无进无怠，无所建立，亦不誓愿，不思不念，皆舍心念，得三脱门，殷勤专精而修明证，奉三脱门空无相愿。何谓三脱？得至明证不舍平等，畅于诸法无作不作，知一切法皆当归尽，不入于禅意不堕落，不计有一亦无若干，是三脱门而得明证。 “又复，阿难！当为说法使去五阴。何谓为五？色、痛、想、行、识，是为五阴。若受此者则为盛阴，不受无阴；假使修行处于闲居，当作此观。如来常说，色如聚沫，痛痒如泡，想如野马，行如芭蕉，心识如幻，佛光逾日，慧越虚空，亲说言教告修行者，当作此观。如来所讲可 现代汉语译本：不说它相等，也不增多不减少，文字之所以相等是因为其本性就是相等。假设，阿难（Ananda，佛陀的十大弟子之一）！比丘（bhikkhu，佛教僧侣）们如果了解文字，就能明白道品之法所依据的顺义。 ‘此外，阿难（Ananda）！如来（Tathagata，佛陀的称号之一）在燕地时，如果有天（deva，天神）、龙（naga，一种神兽）、鬼神（yaksha，一种守护神）、犍沓和（gandharva，一种天上的乐神）、人非人等前来，我应当为他们讲说三世平等。什么是三世？过去已经灭去、未来尚未显现、现在没有停留，都处在颠倒之中，但其本性是清净的。一切诸法也都是空性的，没有三世，也没有任何停留之处，过去是空的，未来也是空的，现在也是空的，就像空性本身也是空性一样，没有空性本身也是空性，就像三世皆空一样，人空也是如此。三世皆空就叫做平等，进入到唯一的真义中没有分别，如果能这样说法，就能去除三界（欲界、色界、无色界），才能得到安宁。’ ‘如何才能去除三界？如果有比丘（bhikkhu），应当随时思惟并观察，欲界（kama-dhatu，众生有情欲的境界）、色界（rupa-dhatu，有形物质的境界）、无色界（arupa-dhatu，没有形体的精神境界）都是心念所生，而这些思想本身也是没有实体的。当他了解三界都是虚无所有之后，就能做到无想而想，无进取也无懈怠，不建立任何事物，也不发任何誓愿，不思虑也不忆念，舍弃一切心念，从而得到三脱门（解脱的三种途径），勤奋专精地修习并亲自证悟，奉行三脱门：空（sunyata，空性）、无相（animitta，没有表象）、无愿（apranihita，没有愿求）。什么是三脱门？达到明证的境界而不舍弃平等之心，通达一切诸法无作无为，明白一切法最终都将归于寂灭，不沉溺于禅定，意念不堕落，不执着于有一个实体，也没有任何分别，这就是三脱门，从而获得明证。’ ‘此外，阿难（Ananda）！应当为他们说法，使他们舍弃五阴（五蕴）。什么是五阴？色（rupa，物质）、痛（vedana，感受）、想（samjna，知觉）、行（samskara，意志）、识（vijnana，意识），这就是五阴。如果执着于这些，就会被盛阴所覆盖，如果不执着，就没有阴的束缚；假设修行者处于闲静之处，应当这样观想。如来（Tathagata）常说，色就像聚沫，痛痒就像水泡，想就像野马（海市蜃楼），行就像芭蕉树，心识就像幻象，佛光超越太阳，智慧超越虚空，亲自宣说教言，告诫修行者，应当这样观想。如来（Tathagata）所讲的道理是可以…