English
English version: This Dharma, the reception of all is called coarse (Cu): Receiving all dharmas is called coarse. Suffering can produce is called accumulation (Xi): The root of suffering is called accumulation. The place of cessation is called extinction (Mie): The place where afflictions cease is called extinction. Observing and knowing is called the path (Dao): The wisdom gained through observation is called the path. These four are spoken for the two vehicles of Śrāvakas and Pratyekabuddhas. Not bound by the Three Realms, from the eighth Bhumi Bodhisattva upwards, up to the Vajra mind, the dharmas observed are called subtle (Xi): Not bound by the Three Realms, from the eighth Bhumi Bodhisattva upwards, up to the Vajra mind, the dharmas observed are called subtle. This Dharma, the reception of all is called subtle (Xi): Receiving all dharmas is called subtle. Suffering can produce is called accumulation (Xi): The root of suffering is called accumulation. The place of cessation is called extinction (Mie): The place where afflictions cease is called extinction. Observing wisdom is called the path (Dao): The wisdom gained through observation is called the path. The unconditioned state of the Buddha's realm also enters the truth of extinction. The principle is profound and the meaning is far-reaching; unless one is a great Bodhisattva, there is no way to know. Subtlety cannot be measured by emptiness. 'Not the realm of thought': It cannot be used as a realm by the wisdom that the two vehicles can conceive. 'It is known by the wise': Only by eliminating the afflictions of the four abodes, increasing wisdom, and hating ignorance can one understand. 'Not believed by all the world': Those who revolve in the six realms cannot understand the truths of action and non-action. 'This speaks of the Tathagata's profound treasury': This is another name for Buddha-nature. Its essence does not change, so it is called 'nature'; it possesses all virtues, so it is called 'treasury'. Because it is contained within the truth of extinction, it is explained by it. 'The Tathagatagarbha is the realm of the Tathagata': This is the name of the Seventh Sutra. Only the Buddha understands it. If in immeasurable afflictions: This is the beginning of the Eighth Sutra. Various afflictions accumulate to become a treasury. 'The Tathagatagarbha that is entangled': This is the Buddha-nature of sentient beings. 'The Dharmakaya is also without doubt': The Buddha-nature of the Tathagata, those who can believe or accumulate the great light nature of sentient beings, will surely be able to believe and understand the explanation without doubt. 'There is great light also.' 'Upon finishing speaking of the Tathagatagarbha and expedient means': Those who have no doubt about the two natures will surely be able to conveniently explain it to others. 'This then is believing, understanding, and explaining the two truths': Understanding that there are two Buddha-natures, being able to understand the two truths. 'Knowing the truth of action is called the Buddha-nature of sentient beings': Understanding the truth of action is called the Buddha-nature of sentient beings. 'Understanding the truth of non-action obtains the Tathagata's Buddha-nature': Understanding the truth of non-action obtains the Tathagata's Buddha-nature. Since it is known that there are two kinds of Buddha-nature, one will surely be able to know that there are also two kinds of truths. 'Thus, difficult to know and difficult to understand': The following explains the meaning of the two kinds of truths. 'The meaning of the truth of action, the meaning of the truth of non-action': What can be learned is called action, what cannot be learned is called non-action. This is another way of saying teaching and non-teaching. 'This speaks of the four noble truths that are measurable': The causes and effects of the Three Realms each have a fixed period, which is called measurable. 'If not because of others, one cannot know all suffering and speak of all paths': If not through teaching, one cannot understand all suffering, nor can one proclaim all paths. This understanding can only be obtained through teaching a small part of the Three Realms. --------------------------------------------------------------------------------
Chinese
四谛也。非是自解智慧之力知于一切无作四谛也。有有为生死者无为生死者。谛既有有生死亦然。凡夫轮转未断烦恼名为有也。二乘已断三界四住名无为也。涅槃亦二种有余及无余者。分段生身名有余也。能以自力知一切受苦讫受灭道得法身者。智慧转明自解力多师承义少。究竟明见四谛理尽也。如来说四圣谛者。名同理顺故。守其四随法粗细故有其八也。如来应等正觉事究竟者。无作之理。唯佛能尽。非是二乘所能究也。何以故者。何二乘不于无得究竟也。非下中上法得涅槃者。释所以也。二乘若得无作究竟所得涅槃应同佛。无余无下中上。若以声闻为下。缘觉为中。佛为上者。故知二乘不得同佛观无作谛也。何以如来说事究竟。此明如来。何以故能于无作究竟以一切如来者诸佛也。知一切未来苦者。知一切法也。未来难知。二世易解。是以不别一切烦恼所摄受一切集者。四住恒沙起及无明为一切也。一切尽是集谛法也。灭一切意生身阴。一切苦灭作证者。意生身尽分段亦除在后灭故。就之立言也。非坏法故名为共灭者。非是分段意生变易无常破坏念念生灭也。所言苦灭者是常住灭也。无始者不始生也。无作者非造作也。无作者非造作也。无起者动也。无尽者无终灭也。离尽者无尽相也。常住者湛然也。自性清净者 现代汉语译本： 这是关于四圣谛（Satya，佛教的基本教义，包括苦、集、灭、道）的讨论。这里所说的四圣谛，并非仅仅依靠自身智慧就能理解的‘无作四谛’（Asamskrta-satya，未经造作的真理）。 存在‘有为生死’（Samskrta-marana-cyavana，由因缘和合而生的生死）和‘无为生死’（Asamskrta-marana-cyavana，不依赖因缘的生死）的区分。既然有‘谛’的存在，那么生死也必然存在这两种状态。凡夫在轮回中流转，烦恼未断，这被称为‘有为’。而声闻乘和缘觉乘的修行者已经断除了三界（Trailokya，欲界、色界、无色界）的烦恼和四住地（Caturvidha-vasa-sthana，四种烦恼的住所），这被称为‘无为’。 涅槃（Nirvana，解脱）也有两种：‘有余涅槃’（Sopadhisesa-nirvana，仍有残余烦恼的涅槃）和‘无余涅槃’（Anupadhisesa-nirvana，完全断绝烦恼的涅槃）。分段生死之身被称为‘有余’。能够依靠自身力量了解一切苦的终结，并通过修灭道而获得法身（Dharmakaya，佛的法性之身）的人，其智慧会变得更加明亮，依靠自身理解的力量更多，而依赖师承的教义较少。最终能够明见四圣谛的全部真理。 如来（Tathagata，佛的称号）所说的四圣谛，名相相同，道理相顺。守护四随法（Catus-anuloma-dharma，四种随顺于解脱的法），从粗到细地观察，就能明白其中的八正道（Astangika-marga，达到涅槃的八条途径）。如来应供、正等正觉（Arhat Samyak-sambuddha，佛的称号）的事业是究竟圆满的，‘无作’的道理，只有佛才能完全理解，不是声闻乘和缘觉乘所能彻底领悟的。为什么这么说呢？因为声闻乘和缘觉乘不能在‘无作’上获得究竟的成就。 不是通过下、中、上三种根器的法就能获得涅槃的，这是解释原因。如果声闻乘和缘觉乘能够获得‘无作’的究竟成就，那么他们所获得的涅槃应该与佛相同，没有有余、无余，也没有下、中、上之分。如果以声闻乘为下，缘觉乘为中，佛为上，那么就可知声闻乘和缘觉乘不能像佛一样观见‘无作谛’。 为什么如来说事业是究竟的呢？这里说明如来为什么能够在‘无作’上获得究竟的成就。因为一切如来，也就是诸佛，能够知晓一切未来的苦，知晓一切法。未来难以知晓，过去和现在容易理解。因此，不分别一切烦恼所摄受的一切集（Samudaya，苦的根源），四住地（Caturvidha-vasa-sthana，四种烦恼的住所）如恒河沙数般生起，以及无明（Avidya，对真理的无知）就是一切。一切都属于集谛的范畴。 灭一切意生身（Manomayakaya，由意念产生的身体）的阴（Skandha，构成个体的五种要素），一切苦灭，并作证，意生身灭尽，分段生死也将在之后灭除，这是就结果而言。并非因为破坏了法而称为共同的灭，不是指分段生死、意生身变易无常、破坏念念生灭。所说的苦灭，是常住的灭。 ‘无始’（Anadi，没有开始）意味着没有初始的生起。‘无作’（Asamskrta，没有造作）意味着不是人为造作的。‘无起’（Anutpada，没有生起）意味着没有动摇。‘无尽’（Ananta，没有穷尽）意味着没有终结的灭亡。‘离尽’（Vigata-anta，远离穷尽）意味着没有穷尽的相状。‘常住’（Nitya，永恒存在）意味着湛然不动。‘自性清净’（Prakrti-parisuddha，本性清净）意味着...
English
English version: These are the Four Noble Truths (Satya, the fundamental teachings of Buddhism, including suffering, its origin, its cessation, and the path to its cessation). The Four Noble Truths discussed here are not the 'Unconditioned Four Noble Truths' (Asamskrta-satya, truths that are not created or conditioned) that can be understood solely through one's own wisdom. There is a distinction between 'conditioned birth and death' (Samskrta-marana-cyavana, birth and death arising from causes and conditions) and 'unconditioned birth and death' (Asamskrta-marana-cyavana, birth and death not dependent on causes and conditions). Since there are 'Truths', there must also be these two states of birth and death. Ordinary beings transmigrate in samsara, with afflictions not yet severed, which is called 'conditioned'. The practitioners of the Sravaka and Pratyekabuddha vehicles have severed the afflictions of the Three Realms (Trailokya, the desire realm, the form realm, and the formless realm) and the Four Abodes (Caturvidha-vasa-sthana, the four places where afflictions reside), which is called 'unconditioned'. Nirvana (Nirvana, liberation) also has two types: 'Nirvana with Remainder' (Sopadhisesa-nirvana, Nirvana with residual afflictions) and 'Nirvana without Remainder' (Anupadhisesa-nirvana, Nirvana with complete cessation of afflictions). The body of segmented birth and death is called 'with remainder'. Those who can understand the end of all suffering through their own power, and attain the Dharmakaya (Dharmakaya, the body of the Buddha's Dharma nature) by cultivating the path of cessation, their wisdom will become brighter, relying more on their own understanding and less on the teachings inherited from teachers. Ultimately, they can clearly see the complete truth of the Four Noble Truths. The Four Noble Truths spoken by the Tathagata (Tathagata, an epithet of the Buddha) have the same names and consistent principles. By guarding the Four Conformities (Catus-anuloma-dharma, the four dharmas that conform to liberation) and observing them from coarse to fine, one can understand the Eightfold Path (Astangika-marga, the eight paths to reach Nirvana). The deeds of the Tathagata, Worthy One, Perfectly Enlightened One (Arhat Samyak-sambuddha, an epithet of the Buddha) are ultimately complete. Only the Buddha can fully understand the principle of 'unconditioned', which cannot be thoroughly comprehended by the Sravaka and Pratyekabuddha vehicles. Why is this so? Because the Sravaka and Pratyekabuddha vehicles cannot attain ultimate achievement in the 'unconditioned'. Nirvana cannot be attained through the teachings of the lower, middle, or upper capacities; this explains the reason. If the Sravaka and Pratyekabuddha vehicles could attain the ultimate achievement of the 'unconditioned', then the Nirvana they attain should be the same as the Buddha's, without remainder or non-remainder, and without lower, middle, or upper distinctions. If the Sravaka vehicle is considered lower, the Pratyekabuddha vehicle is considered middle, and the Buddha is considered upper, then it can be known that the Sravaka and Pratyekabuddha vehicles cannot see the 'unconditioned Truth' like the Buddha. Why does the Tathagata say that the deeds are ultimate? This explains why the Tathagata can attain ultimate achievement in the 'unconditioned'. Because all Tathagatas, that is, all Buddhas, can know all future suffering and know all dharmas. The future is difficult to know, while the past and present are easy to understand. Therefore, without distinguishing all the accumulations (Samudaya, the origin of suffering) encompassed by all afflictions, the Four Abodes (Caturvidha-vasa-sthana, the four places where afflictions reside) arising like the sands of the Ganges River, and ignorance (Avidya, ignorance of the truth) are everything. Everything belongs to the category of the Truth of Accumulation. The cessation of all mind-made bodies (Manomayakaya, bodies created by the mind) of the aggregates (Skandha, the five elements that constitute an individual), the cessation of all suffering, and the witnessing of it, the mind-made body is extinguished, and segmented birth and death will also be extinguished later; this is speaking in terms of the result. It is not called common cessation because the Dharma is destroyed; it does not refer to the impermanence, changeability, destruction, and momentary arising and ceasing of segmented birth and death and the mind-made body. The cessation of suffering that is spoken of is the permanent cessation. 'Without beginning' (Anadi, without a beginning) means there is no initial arising. 'Unconditioned' (Asamskrta, not created) means it is not artificially created. 'Without arising' (Anutpada, without arising) means there is no wavering. 'Without end' (Ananta, without end) means there is no final destruction. 'Away from end' (Vigata-anta, away from end) means there is no aspect of exhaustion. 'Permanent' (Nitya, eternally existing) means it is serene and unmoving. 'Self-nature pure' (Prakrti-parisuddha, inherently pure) means... --------------------------------------------------------------------------------