Chinese
谛。灭四取名四灭谛。道谛四者谓四念处。即是四种般若。观身通达苦谛。观受通达集谛。观心通达灭谛。观法通达道谛。观身为粗。观三界身粗为苦。观欲界身寒热等为苦。观色界身四威仪为苦。观无色界心念念不住苦。观受通达集谛者。众生一切贪爱缘受故起。若无受贪不生故。观受通达集谛。若观心通达灭谛者。一切众生安立我见于心中。是故众生执我见则不信有灭。只由陀那识执梨耶是一是常故。我体非灭。观心非我故信有灭。以舍我见。观人法二无我故。观心通达灭谛。观法通达道谛者。法有二。一净品二不净品。观不净品为苦集。净法为灭道。又不净品即一切诸惑。净品者一切治道故。应须通达道谛。次略观苦三种。即观三界为苦。观欲界为苦苦。观色界为坏苦。生住不停乐坏时即苦故坏苦。观无色界为行苦。生住坏三时皆苦。但众生有二道。恶道为苦善道为乐。舍此二边谓为涅槃。此心有行有动。是故无常故苦也。集有三者即三毒。又三种身见戒取疑。身见者。众生着身见。执有常乐我净故住生死。不修出世道。戒取者。不肯修正道。疑者疑不决了灭谛灭。此三种烦恼即为三灭道。三者谓戒定慧。 次略观苦为二。谓身心又名色亦是。集二者。十二因缘中谓无明贪爱。灭此二种为二种灭。道谛二 现代汉语译本：谛。灭四取名为四灭谛。道谛四者是指四念处，也就是四种般若（智慧）。观察身体，通达苦谛（人生是苦的真理）；观察感受，通达集谛（苦的根源）；观察心念，通达灭谛（灭除痛苦的境界）；观察诸法，通达道谛（达到灭苦的道路）。观察身体是粗糙的。观察三界（欲界、色界、无色界）的身体，粗糙的就是苦。观察欲界的身体，寒冷、炎热等都是苦。观察色界的身体，行住坐卧四种威仪都是苦。观察无色界的心念，念念不停留也是苦。观察感受，通达集谛，是因为众生一切的贪爱都是因为感受而生起的。如果没有感受，贪爱就不会产生，所以观察感受就能通达集谛。如果观察心念，通达灭谛，是因为一切众生都将‘我’的见解安立在心中。因此，众生执着于‘我’的见解，就不相信有‘灭’的存在，只因为阿陀那识（第八识）执着阿赖耶识（第八识）是‘一’是‘常’，认为‘我’的本体不会消灭。观察心念并非‘我’，所以相信有‘灭’的存在，从而舍弃‘我’的见解。观察人法二无我，所以观察心念就能通达灭谛。观察诸法，通达道谛，是因为法有两种：一是清净品，二是不清净品。观察不清净品，就是苦和集。清净法就是灭和道。而且不清净品就是一切诸惑，清净品就是一切对治的方法，所以应该通达道谛。其次，简略地观察苦有三种，就是观察三界都是苦。观察欲界是苦苦（苦上加苦），观察色界是坏苦（快乐变坏时的痛苦，因为生住不停留，快乐变坏时就是苦）。观察无色界是行苦（生住坏三个阶段都是苦）。但是众生有两条道路，恶道是苦，善道是乐。舍弃这两边，就称为涅槃（寂灭）。这个心有行有动，所以是无常的，所以是苦的。集有三种，就是三毒（贪嗔痴）。又有三种身见、戒取、疑。身见，是众生执着于身见，执着于常乐我净，所以住在生死轮回中，不修出世之道。戒取，是不肯修正道。疑，是怀疑不能决断灭谛的灭。这三种烦恼就是三种灭道。三种是指戒定慧。 其次，简略地观察苦为两种，就是身和心，又名色。集有两种，在十二因缘中是指无明（不明白事理）和贪爱。灭除这两种就是两种灭。道谛有两种。
English
English version: Truth. Extinguishing the four attachments is called the Four Noble Truths of Extinction. The four aspects of the Truth of the Path refer to the Four Foundations of Mindfulness, which are the four types of Prajna (wisdom). Observing the body, one understands the Truth of Suffering (Dukkha Satya). Observing feelings, one understands the Truth of the Origin of Suffering (Samudaya Satya). Observing the mind, one understands the Truth of the Cessation of Suffering (Nirodha Satya). Observing phenomena, one understands the Truth of the Path to the Cessation of Suffering (Magga Satya). Observing the body is coarse. Observing the bodies of the Three Realms (Desire Realm, Form Realm, Formless Realm), the coarseness is suffering. Observing the body of the Desire Realm, cold, heat, and so on are suffering. Observing the body of the Form Realm, the four postures of walking, standing, sitting, and lying down are suffering. Observing the mind of the Formless Realm, the constant arising and ceasing of thoughts is suffering. Observing feelings, one understands the Truth of the Origin of Suffering because all the cravings of sentient beings arise from feelings. If there were no feelings, cravings would not arise. Therefore, observing feelings leads to understanding the Truth of the Origin of Suffering. If one observes the mind and understands the Truth of the Cessation of Suffering, it is because all sentient beings establish the view of 'self' in their minds. Therefore, sentient beings, clinging to the view of 'self', do not believe in the existence of 'cessation', only because the Adana-vijnana (eighth consciousness) clings to the Alaya-vijnana (eighth consciousness) as 'one' and 'permanent', believing that the essence of 'self' will not be extinguished. Observing the mind as not 'self', one believes in the existence of 'cessation', thereby abandoning the view of 'self'. Observing the non-self of both person and phenomena, one observes the mind and understands the Truth of the Cessation of Suffering. Observing phenomena and understanding the Truth of the Path is because phenomena are of two types: pure and impure. Observing impure phenomena is suffering and origin. Pure phenomena are cessation and path. Moreover, impure phenomena are all defilements, and pure phenomena are all antidotes. Therefore, one should understand the Truth of the Path. Next, briefly observing suffering in three ways is observing the Three Realms as suffering. Observing the Desire Realm is suffering upon suffering (Dukkha-dukkha). Observing the Form Realm is the suffering of change (Viparinama-dukkha), because arising and abiding do not cease, and the happiness changes into suffering. Observing the Formless Realm is the suffering of conditioning (Samskara-dukkha), where arising, abiding, and ceasing are all suffering. However, sentient beings have two paths: the evil path is suffering, and the good path is happiness. Abandoning these two extremes is called Nirvana (extinction). This mind has activity and movement, so it is impermanent, and therefore it is suffering. The origin has three aspects, which are the three poisons (greed, hatred, delusion). There are also three types of self-view, adherence to precepts, and doubt. Self-view is when sentient beings cling to self-view, clinging to permanence, happiness, self, and purity, so they dwell in the cycle of birth and death, not cultivating the path of liberation. Adherence to precepts is the unwillingness to cultivate the correct path. Doubt is doubting and being unable to decide on the extinction of the Truth of Cessation. These three afflictions are the three paths of extinction. The three refer to morality, concentration, and wisdom. Next, briefly observing suffering as two aspects is body and mind, also known as form. The origin has two aspects, which in the Twelve Nidanas (links of dependent origination) refer to ignorance (Avidya) and craving (Trsna). Extinguishing these two is the two extinctions. The Truth of the Path has two aspects. --------------------------------------------------------------------------------
Chinese
者即定慧。次略观苦为一。谓无常为苦。集者谓不正思惟。灭此思惟为灭。道谓身念处。即总观四念处名为身念处。又义若自思惟为道谛。不正思惟为集谛。欲令实慧分明故。作广略二种观观苦。一切法作九分乃至一分。余三谛亦然。语言及分别熏习有四种方便处。语言熏习者。从忍名。乃至自性法处。所言处者即名为所。及境界为处。分别熏习从相至第一一切修得法。一切修得法处者。从下品至上品相第一一切为处。若人依名为思择。是名语言熏习。若人离名句等直思择义。是名分别熏习。是显识显后两识。两识者。一四种言说识。二自他差别识。显此两识。余七种识及分别识。此八种识。缘语言熏习得起。又两识。一身识。二受者识。及自他异识。此三识缘身见熏习得生。又善恶生死识。缘有分熏习得起。如是诸识。是名一切三界唯有识也(义疏九识第三合简文义有两一明识体二明识用一识体者出唯识论)。 论曰。一切三界唯有识。 问曰。一切法只是三界。何用二言。答两义。一者分段是三界变易是界外。四种生死是一切也。二者广言一切是。何谓十方。十方非三界故。云一切三界也。今唯有识者。上七种死唯识所显现。离识无别体故。言三界唯有识也。界者自性义。自性有两。一者不杂义。欲 现代汉语译本： 这就是定和慧。其次，简略地观察苦谛为一，即认为无常就是苦。集谛是指不正思惟。灭谛是指灭除这种思惟。道谛是指身念处，也就是总观四念处，并将其称为身念处。另一种解释是，如果自己思惟，那就是道谛；不正思惟，那就是集谛。为了使真实的智慧更加分明，所以作广略两种方式来观察苦谛。一切法分为九分乃至一分。其余三谛也是这样。语言和分别的熏习有四种方便之处。语言熏习是指从忍辱之名，乃至自性法之处。所言之处，即名为‘所’，以及境界为‘处’。分别熏习是从相开始，直到第一一切修得法。一切修得法之处，是从下品到上品相，第一一切为处。如果有人依靠名相来思择，这叫做语言熏习。如果有人离开名句等，直接思择义理，这叫做分别熏习。这是显现识和显现后两种识。两种识是指：一是四种言说识，二是自他差别识。显现这两种识。其余七种识以及分别识，这八种识，缘于语言熏习而生起。又有两种识：一是身识，二是受者识，以及自他异识。这三种识缘于身见熏习而生。又有善恶生死识，缘于有分熏习而生起。像这样的诸识，就叫做一切三界唯有识（义疏九识第三合简文义有两一明识体二明识用一识体者出唯识论）。 论曰：一切三界唯有识。 问曰：一切法只是三界，何用二言？答：有两种含义。一是分段生死是三界，变易生死是界外。四种生死就是一切。二是广义上说，一切是指十方。十方不是三界，所以说一切三界。现在说唯有识，是指上面七种死唯识所显现。离开识就没有别的自体，所以说三界唯有识。界是指自性的含义。自性有两种含义：一是不杂的含义，欲界、色界、无色界各自有其自性。
English
English version: This is concentration (定, dìng) and wisdom (慧, huì). Next, briefly contemplate suffering (苦, kǔ) as one, meaning that impermanence (无常, wúcháng) is suffering. Accumulation (集, jí) refers to incorrect thinking. Cessation (灭, miè) refers to ceasing this thinking. The path (道, dào) refers to the mindfulness of the body (身念处, shēn niàn chù), which is the overall contemplation of the four foundations of mindfulness (四念处, sì niàn chù), called mindfulness of the body. Another interpretation is that if one thinks for oneself, that is the path; incorrect thinking is accumulation. To make true wisdom clearer, one contemplates suffering in both broad and concise ways. All dharmas are divided into nine parts or even one part. The other three noble truths are also like this. The熏习 (xūnxí, perfuming or habit energy) of language and discrimination has four expedient places. Language 熏习 refers to the name of forbearance (忍, rěn), up to the place of self-nature dharma. The place spoken of is called 'place' (所, suǒ), and the realm is the 'place' (处, chù). Discrimination 熏习 starts from characteristics (相, xiàng) up to the first of all attainable dharmas. The place of all attainable dharmas is from the lower grade to the upper grade characteristics, the first of all is the place. If someone relies on names to contemplate, this is called language 熏习. If someone leaves names, phrases, etc., and directly contemplates the meaning, this is called discrimination 熏习. This reveals consciousness (识, shí) and the two later consciousnesses. The two consciousnesses are: first, the four kinds of speech consciousness; second, the consciousness of self and other differences. These two consciousnesses are revealed. The remaining seven consciousnesses and the discriminating consciousness, these eight consciousnesses, arise from the 熏习 of language. There are also two consciousnesses: first, body consciousness; second, the receiver consciousness, and the consciousness of self and other differences. These three consciousnesses arise from the 熏习 of the view of self. There is also the consciousness of good, evil, birth, and death, which arises from the 熏习 of 有分 (yǒufēn, life-continuum). Such consciousnesses are called 'everything in the three realms is only consciousness' (义疏九识第三合简文义有两一明识体二明识用一识体者出唯识论). Treatise says: 'Everything in the three realms is only consciousness.' Question: All dharmas are just the three realms, why use two words? Answer: There are two meanings. First, 分段生死 (fēn duàn shēng sǐ, segmented birth and death) is the three realms, and 变易生死 (biàn yì shēng sǐ, transformation birth and death) is outside the realms. The four kinds of birth and death are everything. Second, broadly speaking, everything refers to the ten directions. The ten directions are not the three realms, so it is said 'everything in the three realms'. Now, saying 'only consciousness' means that the above seven kinds of death are manifested only by consciousness. Apart from consciousness, there is no separate entity, so it is said 'the three realms are only consciousness'. Realm (界, jiè) means self-nature. Self-nature has two meanings: one is the meaning of non-mixture. The desire realm (欲界, yù jiè), form realm (色界, sè jiè), and formless realm (无色界, wúsè jiè) each have their own self-nature. --------------------------------------------------------------------------------