T01n0032_四諦經
大正藏第 01 冊 No. 0032 四諦經
No. 32 [No. 26(31), No. 125(27.1)]
佛說四諦經
後漢安息國三藏安世高譯
聞如是：
一時，佛在舍衛國祇樹給孤獨園。是時，佛告諸比丘：「比丘！」應：「唯然。」比丘便從佛聞。佛便說是：「比丘！真正法說，為是四諦。具思惟見、開了分別發見。若所有比丘過世時，從如來無所著正覺是，亦從是正說，為是四諦。具思惟見、開了分別發見。從是四諦，若所有比丘從後世來者，從如來無所著正覺是，為從是正法，真為賢者四諦。具如上說。今有比丘見在，如來無所著正覺是，亦從是正諦，說如是四諦，具思惟見、開了分別發見。」
佛復告比丘舍利曰：「比丘！慧、疾慧、走慧、利慧、方慧、深徹慧、惡慧，不厭能見慧、珍寶慧隨。比丘舍利曰能，比丘舍利曰所，是賢者四諦，平說具能。舍利曰比丘為奇人，具說思惟，能見能開，能了能分，別發能見，今多少隨道法。是舍利曰比丘，最無有過，從邪能還。舍利曰比丘能令隨道，目揵連比丘能令竟道；舍利曰比丘如母生，目揵連比丘如母供養。當目揵連比丘如是覺者，舍利曰、目揵連，當可事、當爲供、當可往問
現代漢語譯本 我聽聞是這樣的： 一時，佛在舍衛國祇樹給孤獨園。當時，佛告訴眾比丘：『比丘們！』他們回答：『是的，世尊。』比丘們便從佛那裡聽聞。佛便這樣說：『比丘們！真正的法是關於四諦的教說。通過深入思考和觀察，才能理解和分辨它們。如果過去有比丘從如來那裡獲得無所執著的正覺，也是通過這四諦的教說。通過深入思考和觀察，才能理解和分辨它們。從這四諦出發，如果未來有比丘從如來那裡獲得無所執著的正覺，也是通過這正法，真正成為賢者的四諦。如同上面所說。現在有比丘在世，如來獲得無所執著的正覺，也是通過這正諦，宣說這四諦，通過深入思考和觀察，才能理解和分辨它們。』 佛又告訴比丘舍利弗說：『比丘！智慧、敏捷的智慧、快速的智慧、銳利的智慧、廣博的智慧、深刻的智慧、不厭惡的智慧、能見的智慧、珍寶般的智慧都隨之而來。比丘舍利弗能做到，比丘舍利弗所能做到的是，賢者的四諦，平實地宣說，完全能夠做到。舍利弗比丘是奇人，能夠完整地講述、思考、觀察、理解、分辨，並能清晰地展現出來，現在有多少人跟隨他的道法。舍利弗比丘是最沒有過失的，能夠從邪道返回正道。舍利弗比丘能夠引導人們走上正道，目犍連比丘能夠引導人們到達道的終點；舍利弗比丘如同母親生育，目犍連比丘如同母親供養。當目犍連比丘有這樣的覺悟時，舍利弗和目犍連，應當被尊敬，應當被供養，應當去請教。』
English version The Sutra on the Four Noble Truths Spoken by the Buddha Translated by An Shigao, Tripitaka Master from Parthia of the Later Han Dynasty Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park in Shravasti. At that time, the Buddha addressed the assembled monks, saying, 'Monks!' They responded, 'Yes, Venerable One.' The monks then listened to the Buddha. The Buddha then said, 'Monks! The true Dharma is spoken about the Four Noble Truths. Through deep contemplation and observation, one can understand and discern them. If any monks in the past attained unattached perfect enlightenment from the Tathagata, it was also through the teachings of these Four Noble Truths. Through deep contemplation and observation, one can understand and discern them. From these Four Noble Truths, if any monks in the future attain unattached perfect enlightenment from the Tathagata, it will also be through this true Dharma, truly becoming the Four Noble Truths of the wise. Just as described above. Now there are monks present, the Tathagata has attained unattached perfect enlightenment, also through these true teachings, expounding these Four Noble Truths, through deep contemplation and observation, one can understand and discern them.' The Buddha further said to the monk Shariputra, 'Monk! Wisdom, quick wisdom, swift wisdom, sharp wisdom, broad wisdom, profound wisdom, unwearied wisdom, seeing wisdom, and treasure-like wisdom all follow. Monk Shariputra is capable, what Monk Shariputra is capable of is, the Four Noble Truths of the wise, plainly spoken, completely capable. Monk Shariputra is an extraordinary person, able to fully explain, contemplate, observe, understand, discern, and clearly demonstrate them, and how many now follow his path. Monk Shariputra is the most without fault, able to return from the wrong path to the right path. Monk Shariputra is able to guide people onto the right path, and Monk Maudgalyayana is able to guide people to the end of the path; Monk Shariputra is like a mother giving birth, and Monk Maudgalyayana is like a mother providing nourishment. When Monk Maudgalyayana has such an understanding, Shariputra and Maudgalyayana, should be respected, should be offered to, and should be asked for guidance.'
。舍利曰比丘、目揵連比丘，為同學者致樂念，令無有他。」
佛已說如是，從坐起，入寺室，頃思惟在。時賢者舍利曰比丘，為利故、令佛在世間故，今為說是四諦：「何等為四？一為苦，二為習，三為盡，四為道，四諦受行令滅苦。何等為，賢者！苦諦？從生苦，從老苦，為病苦，為死苦，不哀相逢、苦離哀苦、所求不得是亦苦、倉卒五種苦生。賢者！苦生為何等？若是人彼彼人種，從生增生，以隨以有欲成，五陰已生，命根已得，是名為生。生，賢者！苦。何因緣生苦？為生者人令身有故更苦，從更復更，從痛復痛，令意更苦。從更復更，從受復受，令身意更苦。從更復更，知受復受，令身待受惱。從更復更，覺受復受，意念熱惱。從更復更，知受復受，令身意熱惱。從更復更，從受苦復苦，身熱疲熱惱。從更復更，從受復受，意熱惱疲令熱憂。從更復更，從受復受，令身意惱熱疲。從念熱惱，從更復更，從受復受，生，賢者！苦上說苦，是故說從是有老。
「賢者！苦老為何等？所各各疲疲人，其為是老，皺白力動以老，僂拄杖、鬢髮墮、黑子生變變、根已熟、身欲壞、色已轉、老已壽，是名為老。老，賢者！苦。何因緣說老苦？以人老身更苦，從更復更，行受復受，意念更苦
舍利弗對比丘和目犍連比丘說：『要讓同修們心生歡喜，不要有其他雜念。』 佛陀說完這些話，就從座位上起身，進入寺室，稍作思索。當時，賢者舍利弗比丘爲了利益眾生，爲了佛陀能住世，現在為大家宣說四諦：『什麼是四諦呢？一是苦，二是集，三是滅，四是道。奉行四諦可以滅除痛苦。賢者，什麼是苦諦呢？從生是苦，從老是苦，從病是苦，從死是苦，與不愛的人相遇是苦，與所愛的人分離是苦，所求不得也是苦，總之，五種執取都帶來痛苦。賢者，苦是如何產生的呢？如果有人在各種地方投生，從出生開始不斷增長，隨著慾望的產生而形成，五蘊已經產生，生命之根已經獲得，這就叫做生。生，賢者，是苦。是什麼因緣導致生是苦呢？因為出生的人讓身體感到痛苦，從一個痛苦到另一個痛苦，從一個疼痛到另一個疼痛，讓意識感到痛苦。從一個痛苦到另一個痛苦，從一個感受又一個感受，讓身心感到痛苦。從一個痛苦到另一個痛苦，知道感受又一個感受，讓身體承受煩惱。從一個痛苦到另一個痛苦，覺知感受又一個感受，意識感到熱惱。從一個痛苦到另一個痛苦，知道感受又一個感受，讓身心感到熱惱。從一個痛苦到另一個痛苦，從感受痛苦又一個痛苦，身體感到疲憊和熱惱。從一個痛苦到另一個痛苦，從感受又一個感受，意識感到熱惱、疲憊和憂愁。從一個痛苦到另一個痛苦，從感受又一個感受，讓身心感到煩惱、熱惱和疲憊。從念頭感到熱惱，從一個痛苦到另一個痛苦，從感受又一個感受，生，賢者，是苦，上面所說的苦，所以說從生就有老。 『賢者，什麼是老苦呢？那些身體疲憊的人，他們的狀態就是老，面板皺紋、頭髮變白、力量衰退，這就是老，彎腰拄著枴杖、鬢髮脫落、黑痣出現變化、根基已經成熟、身體即將毀壞、容顏已經改變、已經衰老，這就是老。老，賢者，是苦。是什麼因緣說老是苦呢？因為人老了身體更加痛苦，從一個痛苦到另一個痛苦，從一個行為到另一個行為，意識更加痛苦。』
Sariputta said to the bhikkhus and Moggallana bhikkhus, 'Let the fellow practitioners have joyful thoughts, and let there be no other distractions.' After the Buddha spoke these words, he rose from his seat, entered the monastery chamber, and pondered for a while. At that time, the venerable Sariputta bhikkhu, for the benefit of all beings and for the Buddha to remain in the world, now expounds the Four Noble Truths: 'What are the Four Noble Truths? First is suffering, second is the cause of suffering, third is the cessation of suffering, and fourth is the path to the cessation of suffering. Practicing the Four Noble Truths can extinguish suffering. Venerable ones, what is the truth of suffering? From birth there is suffering, from old age there is suffering, from sickness there is suffering, from death there is suffering, encountering those one dislikes is suffering, separation from those one loves is suffering, not getting what one desires is also suffering, in short, the five aggregates of clinging bring suffering. Venerable ones, how does suffering arise? If a person is born in various places, from birth they continuously grow, forming with the arising of desire, the five aggregates have already arisen, the root of life has already been obtained, this is called birth. Birth, venerable ones, is suffering. What is the cause of birth being suffering? Because the person who is born causes the body to feel pain, from one pain to another pain, from one ache to another ache, causing consciousness to feel pain. From one pain to another pain, from one feeling to another feeling, causing body and mind to feel pain. From one pain to another pain, knowing feeling after feeling, causing the body to endure affliction. From one pain to another pain, perceiving feeling after feeling, consciousness feels agitation. From one pain to another pain, knowing feeling after feeling, causing body and mind to feel agitation. From one pain to another pain, from feeling pain after pain, the body feels fatigue and agitation. From one pain to another pain, from feeling after feeling, consciousness feels agitation, fatigue, and sorrow. From one pain to another pain, from feeling after feeling, causing body and mind to feel affliction, agitation, and fatigue. From thoughts feeling agitation, from one pain to another pain, from feeling after feeling, birth, venerable ones, is suffering, the suffering mentioned above, therefore it is said that from birth there is old age.' 'Venerable ones, what is the suffering of old age? Those whose bodies are weary, their state is old age, wrinkled skin, white hair, weakened strength, this is old age, bending over with a cane, hair falling out, dark spots appearing, the roots are already mature, the body is about to decay, the appearance has changed, one is already old, this is called old age. Old age, venerable ones, is suffering. What is the cause of saying old age is suffering? Because when a person is old, the body is more painful, from one pain to another pain, from one action to another action, consciousness is more painful.'
。從更復更，作受復作受，身意亦苦。從更復更，行受復受，身熱惱。從更復更，從受復受，意念熱惱。從更復更，從受復受，身意熱惱。從更復更，從受復受，身熱疲憂惱。從更相更，從受相受，意念熱惱疲惱憂。從更相更，從受相受，身意念熱疲憂惱。從更相更，從受復受，是故，賢者！說老苦。上說苦，為是故說。
「病，賢者！苦。病為何等？有頭病、有腹病、有耳病、有鼻病、有口病、有唇病、有舌病、有咽喉病、有噦病、有變病、有下病、有熱病、有淋瀝病、有顛病、有咽瘤病、有尋尋病、有骨節病、有皮病、有肪病、有血熱病、有痰病，是亦余若干，皆從猗生，不得離是，皆在著身。病，賢者！苦。何因緣病苦？人受故令身更苦，從更復更從受復受，意念苦。從更復更，從受復受，並身意念更苦。從更復更，從受復受，身熱惱。從更復更，從受復受，令意熱惱。從更復更，從受復受，身意念熱惱。從更復更，從受復受，身熱疲憂惱。從更復更，從受復受，意熱疲憂惱。從更復更，從受復受，身意念熱疲憂惱。從更復更，從受復受，所說病，賢者！苦。是故說，亦從是因緣有。
「死，賢者！苦
『從一個階段到另一個階段，感受接連不斷，身心都感到痛苦。從一個階段到另一個階段，行為感受接連不斷，身體感到熱惱。從一個階段到另一個階段，感受接連不斷，意念感到熱惱。從一個階段到另一個階段，感受接連不斷，身心都感到熱惱。從一個階段到另一個階段，感受接連不斷，身體感到熱、疲憊、憂愁和煩惱。從一個階段到另一個階段，感受接連不斷，意念感到熱惱、疲憊和憂愁。從一個階段到另一個階段，感受接連不斷，身心意念都感到熱、疲憊、憂愁和煩惱。從一個階段到另一個階段，感受接連不斷，因此，賢者！說老是苦的。上面說的苦，就是因為這個原因。』 『病，賢者！是苦的。病是什麼樣的呢？有頭痛、有腹痛、有耳病、有鼻病、有口病、有唇病、有舌病、有咽喉病、有嘔吐病、有大小便失常的病、有下身病、有發熱病、有淋病、有癲癇病、有咽喉腫瘤病、有持續疼痛的病、有骨節病、有面板病、有脂肪病、有血熱病、有痰病，這些以及其他一些病，都是從依附身體而產生的，不能脫離身體，都附著在身上。病，賢者！是苦的。是什麼原因導致病苦呢？人感受痛苦，導致身體更加痛苦，從一個階段到另一個階段，感受接連不斷，意念感到痛苦。從一個階段到另一個階段，感受接連不斷，身心意念都更加痛苦。從一個階段到另一個階段，感受接連不斷，身體感到熱惱。從一個階段到另一個階段，感受接連不斷，意念感到熱惱。從一個階段到另一個階段，感受接連不斷，身心意念都感到熱惱。從一個階段到另一個階段，感受接連不斷，身體感到熱、疲憊、憂愁和煩惱。從一個階段到另一個階段，感受接連不斷，意念感到熱、疲憊、憂愁和煩惱。從一個階段到另一個階段，感受接連不斷，身心意念都感到熱、疲憊、憂愁和煩惱。從一個階段到另一個階段，感受接連不斷，所說的病，賢者！是苦的。因此說，也是從這個因緣產生的。』 『死，賢者！是苦的』
'From one state to another, experiencing repeatedly, both body and mind suffer. From one state to another, actions and feelings are repeated, the body feels hot and troubled. From one state to another, feelings are repeated, the mind feels hot and troubled. From one state to another, feelings are repeated, both body and mind feel hot and troubled. From one state to another, feelings are repeated, the body feels hot, tired, worried, and troubled. From one state to another, feelings are repeated, the mind feels hot, tired, and worried. From one state to another, feelings are repeated, body, mind, and thoughts feel hot, tired, worried, and troubled. From one state to another, feelings are repeated, therefore, wise one! It is said that old age is suffering. The suffering mentioned above is for this reason.' 'Illness, wise one! is suffering. What is illness like? There are headaches, stomachaches, earaches, nose problems, mouth problems, lip problems, tongue problems, throat problems, vomiting, bowel problems, lower body problems, fevers, urinary problems, epilepsy, throat tumors, persistent pain, joint problems, skin problems, fat problems, blood heat problems, phlegm problems, and many others, all arising from attachment to the body, inseparable from it, all residing in the body. Illness, wise one! is suffering. What causes the suffering of illness? When people experience suffering, it causes the body to suffer more, from one state to another, feelings are repeated, the mind feels suffering. From one state to another, feelings are repeated, body, mind, and thoughts suffer more. From one state to another, feelings are repeated, the body feels hot and troubled. From one state to another, feelings are repeated, the mind feels hot and troubled. From one state to another, feelings are repeated, body, mind, and thoughts feel hot and troubled. From one state to another, feelings are repeated, the body feels hot, tired, worried, and troubled. From one state to another, feelings are repeated, the mind feels hot, tired, worried, and troubled. From one state to another, feelings are repeated, body, mind, and thoughts feel hot, tired, worried, and troubled. From one state to another, feelings are repeated, the illness mentioned, wise one! is suffering. Therefore, it is said that it also arises from this cause.' 'Death, wise one! is suffering.'
。死為何等？所為人有，所為人有在生死，處處為捨身廢壞滅，不復見命，已盡五陰、已捨命根、已滅死時，是名為死。賢者！苦，何因緣死苦？死者人為身更苦，從更復更，從受復受，意念更苦。從更復更，從受復受，身意念更苦。從更復更，從受復受，令身熱惱。從更復更，從受復受，令意念熱惱。從更復更，從受復受，令身意熱惱。從更復更，從受復受，身熱疲悔惱。從更復更，從受復受，令身意念熱疲悔惱。從更復更，從受復受。死，賢者！苦，為是因緣說，亦從是因緣有說。
「不相哀相逢會，賢者！苦。不相哀相逢會，為何等有？賢者！人六自入，不哀不可，是從是相逢會。有是一壞相，離本相聚會、共事相離，是為苦。如是外亦爾，識亦爾，思亦爾，痛亦爾，思想亦爾，念為亦爾，愛亦爾，六行亦爾。有，賢者！人為六種持不哀。何等六種？若地種，若水種、火種、風種、空種、識種。是一會相，有合聚，共會共事，是為苦。不相哀會，賢者！苦。何因緣不相哀會，賢者！苦？不相哀共事會，賢者！人令身更苦，從更復更，從受復受，令意更苦。從更復更，從受復受，令身意念更苦。從更復更，從受復受，令身意念熱。從更復更，從受復受，令身熱疲苦惱
現代漢語譯本：什麼是死亡？所謂的死亡，是指生命存在於生死之間，在任何地方都表現爲捨棄身體、毀壞和消滅，不再有生命跡象，五蘊已經耗盡，生命之根已經捨棄，死亡時刻已經到來，這被稱為死亡。賢者，痛苦，是什麼原因導致死亡的痛苦？死亡的人會使身體更加痛苦，從一個階段到另一個階段，從感受一個感受，意念更加痛苦。從一個階段到另一個階段，從感受一個感受，身體和意念更加痛苦。從一個階段到另一個階段，從感受一個感受，使身體感到熱惱。從一個階段到另一個階段，從感受一個感受，使意念感到熱惱。從一個階段到另一個階段，從感受一個感受，使身體和意念都感到熱惱。從一個階段到另一個階段，從感受一個感受，身體感到熱、疲憊、懊悔和惱怒。從一個階段到另一個階段，從感受一個感受，使身體和意念都感到熱、疲憊、懊悔和惱怒。賢者，死亡是痛苦的，這是因為這些原因，也是從這些原因來說的。 不相愛、不相遇，賢者，是痛苦的。不相愛、不相遇，是什麼原因造成的？賢者，人的六種自我進入，不相愛是不可避免的，這是相遇的原因。這是一種壞的相，離開原本的聚集，共同的事情也分離，這就是痛苦。就像外在的事物一樣，意識也是如此，思想也是如此，感覺也是如此，想法也是如此，念頭也是如此，愛也是如此，六種行為也是如此。賢者，人因為六種執著而不能相愛。哪六種？地、水、火、風、空、識。這是一種聚集的相，有聚合，共同相處，這就是痛苦。不相愛地相遇，賢者，是痛苦的。是什麼原因導致不相愛地相遇，賢者，是痛苦的？不相愛地共同相處，賢者，使人的身體更加痛苦，從一個階段到另一個階段，從感受一個感受，使意念更加痛苦。從一個階段到另一個階段，從感受一個感受，使身體和意念更加痛苦。從一個階段到另一個階段，從感受一個感受，使身體和意念感到熱。從一個階段到另一個階段，從感受一個感受，使身體感到熱、疲憊、痛苦和惱怒。
English version: What is death? What is called death is that life exists between birth and death, and everywhere it manifests as abandoning the body, destruction, and annihilation, with no more signs of life, the five aggregates have been exhausted, the root of life has been abandoned, and the moment of death has arrived. This is called death. Wise one, suffering, what is the cause of the suffering of death? The dying person makes the body more painful, from one stage to another, from one feeling to another, the mind becomes more painful. From one stage to another, from one feeling to another, the body and mind become more painful. From one stage to another, from one feeling to another, it makes the body feel hot and agitated. From one stage to another, from one feeling to another, it makes the mind feel hot and agitated. From one stage to another, from one feeling to another, it makes both the body and mind feel hot and agitated. From one stage to another, from one feeling to another, the body feels hot, tired, regretful, and annoyed. From one stage to another, from one feeling to another, it makes both the body and mind feel hot, tired, regretful, and annoyed. Wise one, death is suffering, it is said because of these reasons, and it is also said from these reasons. Not loving each other, not meeting, wise one, is suffering. Not loving each other, not meeting, what is the cause of this? Wise one, the six selves of a person enter, not loving each other is inevitable, this is the reason for meeting. This is a bad aspect, leaving the original gathering, and the common things also separate, this is suffering. Just like external things, consciousness is also like this, thought is also like this, feeling is also like this, idea is also like this, thought is also like this, love is also like this, the six actions are also like this. Wise one, people cannot love each other because of six attachments. What are the six? Earth, water, fire, wind, space, and consciousness. This is an aspect of gathering, there is aggregation, living together, this is suffering. Meeting without loving each other, wise one, is suffering. What is the reason for meeting without loving each other, wise one, is suffering? Living together without loving each other, wise one, makes the body more painful, from one stage to another, from one feeling to another, it makes the mind more painful. From one stage to another, from one feeling to another, it makes the body and mind more painful. From one stage to another, from one feeling to another, it makes the body and mind feel hot. From one stage to another, from one feeling to another, it makes the body feel hot, tired, painful, and annoyed.
。從更復更，從受復受，令意念熱疲苦惱。從更復更，從受復受，令身意念熱疲苦惱。從更復更，從受復受，不相哀相逢會，賢者！苦。是故所說亦從是，故從是說。
「哀相別離，賢者！苦。哀別離為何等？有是，賢者！人為所，自所入哀，令從是相別離亡，相別相離、不相俱，不會、不共居、不相逢、不更，是為苦。如是自外亦爾，識亦爾，更愛亦爾，痛亦爾，念為亦爾，愛亦爾，六持亦爾。有，賢者！人為哀六持，地持、水持、火持、風持、空持、識持，令從是相別離亡，相別相離、不會、遠離、不共居、不相會、不共更，是為苦。是離，哀賢者！苦，為是故說，亦從是因緣說。
「若求不得是亦苦，是故復說。世間法，賢者！為人，若意生栽為莫生，是亦可舍。老法，賢者！為人，如是欲生為栽莫老，是意不捨。病法，賢者！人，病已受為是欲生，令我莫有，苦是欲舍。死法者，賢者，人已應受死，有是欲生，令我莫死，得不從是舍。有，賢者！人，已生痛，不可、不貪、意不用，為是欲生令是所生，痛不可貪、意不用，令是為可、令是為欲、令是為意不得，從欲斷
現代漢語譯本：從一個又一個的感受，從一個又一個的承受，使意念感到熱惱疲憊。從一個又一個的感受，從一個又一個的承受，使身心意念感到熱惱疲憊。從一個又一個的感受，從一個又一個的承受，不能相互憐憫，不能相互相遇，賢者啊！這是苦。因此所說的也是由此而來，所以才這樣說。 哀傷的離別，賢者啊！是苦。哀傷的離別是什麼樣的呢？有這樣的情況，賢者啊！人因為自己的執著，從自己所執著的事物中產生哀傷，導致與所執著的事物分離、離散、不能在一起、不能共同生活、不能相遇、不能再相見，這就是苦。像這樣，從外在的事物也是如此，從認識也是如此，從更深的愛戀也是如此，從痛苦也是如此，從念頭也是如此，從愛也是如此，從六種執著也是如此。有這樣的情況，賢者啊！人因為哀傷執著於六種事物，即地、水、火、風、空、識，導致與這些事物分離、離散、不能在一起、遠離、不能共同生活、不能相遇、不能再相見，這就是苦。這種分離，哀傷啊，賢者！是苦，因此才這樣說，也是從這個因緣來說的。 如果所求不得，這也是苦，所以再次這樣說。世間法，賢者啊！對於人來說，如果意念中想要生長的東西不生長，這是可以捨棄的。衰老之法，賢者啊！對於人來說，如果想要生長卻不衰老，這種意念是不能捨棄的。疾病之法，賢者啊！人，已經承受了疾病，想要讓疾病不發生，想要讓自己沒有疾病，這種痛苦是想要捨棄的。死亡之法，賢者啊！人已經註定要承受死亡，卻想要讓自己不死，不能從這裡捨棄。有這樣的情況，賢者啊！人，已經產生了痛苦，不能不貪戀，意念不能不用，想要讓所產生的痛苦變得可以貪戀，意念可以用，想要讓痛苦變得可以接受，想要讓痛苦變得合意，想要讓意念不被痛苦所控制，從而從慾望中解脫。
English version: From one feeling after another, from one experience after another, causing the mind to feel hot, weary, and distressed. From one feeling after another, from one experience after another, causing the body and mind to feel hot, weary, and distressed. From one feeling after another, from one experience after another, not being able to have compassion for each other, not being able to meet each other, wise one! This is suffering. Therefore, what is said also comes from this, and that is why it is said this way. Sorrowful separation, wise one! is suffering. What is sorrowful separation like? There is this situation, wise one! A person, because of their attachments, generates sorrow from the things they are attached to, leading to separation, dispersion, not being together, not living together, not meeting, and not seeing each other again, this is suffering. Just like this, it is the same with external things, it is the same with perception, it is the same with deeper love, it is the same with pain, it is the same with thoughts, it is the same with love, and it is the same with the six attachments. There is this situation, wise one! A person, because of sorrow, is attached to six things, namely earth, water, fire, wind, space, and consciousness, leading to separation from these things, dispersion, not being together, being far away, not living together, not meeting, and not seeing each other again, this is suffering. This separation, sorrow, wise one! is suffering, therefore it is said this way, and it is also said from this cause and condition. If what is sought is not obtained, this is also suffering, therefore it is said again this way. Worldly laws, wise one! For a person, if something they desire to grow does not grow, this can be relinquished. The law of aging, wise one! For a person, if they want to grow but not age, this thought cannot be relinquished. The law of sickness, wise one! A person, having already experienced sickness, wants the sickness not to happen, wants themselves to be without sickness, this suffering is what they want to relinquish. The law of death, wise one! A person is destined to experience death, yet wants themselves not to die, they cannot relinquish this. There is this situation, wise one! A person, having already generated pain, cannot not be greedy, the mind cannot not be used, wanting the pain that has been generated to become something that can be desired, the mind can be used, wanting the pain to become acceptable, wanting the pain to become agreeable, wanting the mind not to be controlled by the pain, thereby being liberated from desire.
。有，賢者！人為求思想，亦念不可、不用意，不可有是意生，令是意生者，思想求不用、不可意、不可為欲是意，用可可意，為令我是意當用、當可不得，從是得斷。有是，賢者！人，有更用可可意，設有是意生所，是更已生用可可意，令是常不離，是欲不當斷。設有，賢者！人，生是思想，念愛可意欲，得為是欲生，令是思想念生欲可意欲，得令是常堅勿相離，令是愿莫斷。所求不得是亦苦，是故說亦從是因緣故說。
「本為五陰苦，是故復說，令從是法。是法非常，厄病為壞，疾、敗、老、不堅、不信，欲、轉、離，為是故本五陰苦。過世，賢者！同是苦諦，未來世，賢者！亦是苦諦，現在世，賢者！亦是苦諦，是無有異，不倒不惑。如有諦如，是如應賢者諦賢者諦。賢者！是諦知見解得應，如是諦覺，是故名為賢者諦。
「何等為，賢者！苦習賢者諦？或人，賢者！六自，入身相愛，彼所愛著近往，是為習。如自身，外身亦爾，識更知行哀。有，賢者！人為六持愛：一為地、二為水、三為火、四為風、五為空、六為識。彼所愛著，相近往發，是為習。如是何應？若人在兒子，亦妻、從使御者、田地舍宅、坐肆臥具，便息為愛，著近更發往求，當知是愛習為苦習賢者諦
現代漢語譯本：『是的，賢者！人們爲了尋求思想，也考慮到不應該、不用心，不應該產生這樣的想法，如果讓這種想法產生，那麼尋求思想就應該不用心、不應該有想法、不應該想要有這種想法，而是應該用心，爲了使我的想法應該用心、應該可以，不能夠，從這裡得到斷絕。是的，賢者！人們，有更加用心的情況，如果這種想法已經產生，那麼就應該更加用心，使它常常不離開，這種慾望不應該斷絕。如果，賢者！人們，產生這種思想，想到喜愛可意的事物，想要讓這種慾望產生，使這種思想的念頭產生可意的慾望，使它常常堅固不分離，使這種願望不要斷絕。所求不得也是痛苦，所以說也是因為這個因緣而說。 『根本上是五陰的痛苦，所以又說，要從這個法入手。這個法不是永恒的，會被厄運、疾病所破壞，會衰敗、衰老、不堅固、不可信賴，會產生慾望、轉變、離別，因為這個緣故，根本上是五陰的痛苦。過去世，賢者！同樣是苦諦，未來世，賢者！也是苦諦，現在世，賢者！也是苦諦，這沒有不同，不顛倒不迷惑。如果像真理一樣，就應該像賢者一樣理解真理。賢者！這種真理的知見應該得到，像這樣覺悟真理，所以稱為賢者諦。 『什麼是，賢者！苦習賢者諦呢？有的人，賢者！對六種自身，產生愛戀，對所愛戀的執著靠近，這就是習。像自身一樣，外在的身體也是這樣，意識更加了解行為的哀傷。是的，賢者！人們對六種事物產生愛戀：一是地、二是水、三是火、四是風、五是空、六是識。對這些所愛戀的，靠近執著，這就是習。那麼應該怎樣呢？如果有人對兒子，也對妻子、僕人、田地房屋、坐臥用具，產生愛戀，執著靠近，更加追求，應當知道這種愛習是苦習賢者諦。』
English version: 'Yes, wise one! People, in seeking thought, also consider that one should not, should not use intention, should not have such an idea arise. If one allows this idea to arise, then seeking thought should be without intention, should not have an idea, should not want to have this idea, but should use intention, so that my idea should use intention, should be permissible, cannot, from this be cut off. Yes, wise one! People, have more intention, if this idea has already arisen, then one should use more intention, so that it does not often leave, this desire should not be cut off. If, wise one! People, have this thought arise, thinking of loving desirable things, wanting this desire to arise, making this thought's idea produce a desirable desire, making it always firm and not separate, making this wish not be cut off. What is sought and not obtained is also suffering, therefore it is said that it is also because of this cause and condition that it is said.' 'Fundamentally, it is the suffering of the five aggregates, therefore it is said again, to start from this Dharma. This Dharma is not eternal, it will be destroyed by misfortune and illness, it will decay, age, be not firm, not trustworthy, it will produce desire, change, separation, because of this reason, fundamentally it is the suffering of the five aggregates. The past world, wise one! Is also the truth of suffering, the future world, wise one! Is also the truth of suffering, the present world, wise one! Is also the truth of suffering, there is no difference, not inverted, not confused. If it is like the truth, then it should be like a wise one understanding the truth. Wise one! This knowledge and understanding of the truth should be obtained, like this awakening to the truth, therefore it is called the truth of the wise one.' 'What is, wise one! The truth of the wise one about the origin of suffering? Some people, wise one! Have love for the six selves, they are attached to what they love and draw near, this is the origin. Like the self, the external body is also like this, consciousness further understands the sorrow of actions. Yes, wise one! People have love for six things: one is earth, two is water, three is fire, four is wind, five is space, six is consciousness. They are attached to what they love, draw near and develop, this is the origin. So what should be done? If someone has love for their son, also for their wife, servants, fields and houses, sitting and sleeping utensils, they become attached, draw near, and seek more, it should be known that this love origin is the truth of the wise one about the origin of suffering.'
。過世，賢者！時亦是愛習為苦習賢者習，未來世時亦是愛習為苦習賢者習，今現世時亦是愛習為苦習賢者習。如是不異，如有不倒不惑，真諦正如。有，賢者！諦，為賢者諦，更見解得，相應如有覺。是故，苦習名為賢者諦。
「何等為，賢者！苦盡賢者諦？有，賢者！為人六自身中種入，為不受，得從是解，不共更，已斷、已舍、相離、已盡、不復望、已滅、寂然，是苦滅。如是內身，外亦爾，識相近，更思想，念行望，愛亦爾。有，賢者！人六持不愛：一地、二水、三火、四風、五空、六識。從是得解，不共更，已斷、已舍、已棄、已異、不用、寂然，是為苦盡。是亦為何等？若人無有愛著，在兒、在家、在使、在御、田地舍宅、居肆臥具、賣買利息，無有愛著，不相近、意生髮求，無有是，當知是愛盡為苦盡賢者諦。過世，賢者！時是亦愛盡為苦盡賢者諦，未來世亦爾，今現在世時亦是愛盡為苦盡賢者諦。如是不異，如有不惑不倒，真諦是如有，是故苦已盡名為賢者諦。
「何等為，賢者！苦盡受行賢者諦？有是，賢者！八種道：一直見、二直治、三直語、四直行、五直業、六直方便、七直念、八直定
現代漢語譯本：逝去吧，賢者！過去的時日也是因愛慾而習得的苦，賢者所習得的；未來的時日也是因愛慾而習得的苦，賢者所習得的；現在此時也是因愛慾而習得的苦，賢者所習得的。像這樣沒有不同，如果是不顛倒不迷惑的，真理就是如此。存在，賢者！真理，是賢者的真理，更能理解，相應地如同覺悟。因此，苦的習性被稱為賢者的真理。 現代漢語譯本：『什麼是，賢者！苦的止息，賢者的真理？』存在，賢者！對於人來說，六種自身中種入的，是不接受，由此得到解脫，不再共同，已經斷除、已經捨棄、分離、已經滅盡、不再期望、已經寂滅，這就是苦的止息。像這樣內在的身體，外在也是如此，意識相近，更進一步思考，念頭行為期望，愛慾也是如此。存在，賢者！人執持六種不愛：一地、二水、三火、四風、五空、六識。由此得到解脫，不再共同，已經斷除、已經捨棄、已經拋棄、已經不同、不再使用、寂然，這就是苦的止息。這又是什麼呢？如果人沒有愛著，在兒女、在家室、在僕人、在車伕、田地房舍、居所臥具、買賣利息上，沒有愛著，不親近、意念不生髮追求，沒有這些，應當知道這就是愛慾的止息，是苦的止息，賢者的真理。過去的時日，賢者！那時也是愛慾的止息，是苦的止息，賢者的真理；未來的時日也是如此；現在此時也是愛慾的止息，是苦的止息，賢者的真理。像這樣沒有不同，如果是不迷惑不顛倒的，真理就是如此，因此苦已經止息被稱為賢者的真理。 現代漢語譯本：『什麼是，賢者！苦的止息所行之道，賢者的真理？』存在，賢者！有八種道：一正見、二正思、三正語、四正行、五正業、六正方便、七正念、八正定。
English version: Departed, wise one! The past times are also the suffering learned through attachment, learned by the wise; the future times are also the suffering learned through attachment, learned by the wise; the present times are also the suffering learned through attachment, learned by the wise. It is not different like this, if it is not inverted or confused, the truth is just like this. There is, wise one! Truth, is the truth of the wise, even more understood, correspondingly like enlightenment. Therefore, the habit of suffering is called the truth of the wise. English version: 'What is, wise one! The cessation of suffering, the truth of the wise?' There is, wise one! For a person, the six things planted within oneself, are not accepted, from this comes liberation, no longer together, already cut off, already abandoned, separated, already extinguished, no longer expected, already pacified, this is the cessation of suffering. Like this the inner body, the outer is also like this, consciousness is close, further thinking, thoughts actions expectations, attachment is also like this. There is, wise one! People hold six non-attachments: one earth, two water, three fire, four wind, five space, six consciousness. From this comes liberation, no longer together, already cut off, already abandoned, already discarded, already different, no longer used, pacified, this is the cessation of suffering. What is this again? If a person has no attachment, to children, to family, to servants, to charioteers, to fields and houses, to dwellings and beds, to buying and selling profits, has no attachment, does not get close, the mind does not generate pursuit, does not have these, it should be known that this is the cessation of attachment, is the cessation of suffering, the truth of the wise. The past times, wise one! At that time it is also the cessation of attachment, is the cessation of suffering, the truth of the wise; the future times are also like this; the present times are also the cessation of attachment, is the cessation of suffering, the truth of the wise. It is not different like this, if it is not confused or inverted, the truth is just like this, therefore the cessation of suffering is called the truth of the wise. English version: 'What is, wise one! The path of practice for the cessation of suffering, the truth of the wise?' There is, wise one! Eight paths: one right view, two right thought, three right speech, four right action, five right livelihood, six right effort, seven right mindfulness, eight right concentration.
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「何等為，賢者！直見？若，賢者！道德弟子為苦念苦，為習念習，為盡念盡，為道念道，得分別觀，能得法觀，能受想，能觀想，能可想，能受行，是名為直見。亦觀持宿，亦念道德，蚤行見行悔受止、無為、念寂然、止從不著、如得脫、意分別、觀行相、行意在法、觀相不離相會受，是名為正直見，是名為道德諦。
「何等為，賢者！正直治？若，賢者！道德弟子，苦為苦念，習為習念，盡為盡念，道為道念，若行隨投念復念，是名為直治。亦觀宿命持，亦所學行相念、從行觀悔、無為、寂然受、止從無所著、得脫意、觀止、所求所投念行隨行，是名為直治，是名為道德諦。
「何等為，賢者！正直語？同，賢者！道德弟子！為從苦念苦，為從習念習，為從盡念盡，為從道念道，止四口犯、有餘口惡行，從是得止離。止、相離、攝守、不可作，不作從受罪，無有罪，已止，是為直語。亦復為持宿觀，已入行行念道、從行悔意止、無為、度世、寂然、可意、止、無所著，如得解脫意分別觀，除四口惡行，離、止、相離、攝守、不可作、不作從受罪、無有罪、已止，是名為直語，是名為道德諦
現代漢語譯本：『賢者，什麼是正直的見解？』如果，賢者，道德弟子對於苦，念苦；對於習（苦的生起），念習；對於盡（苦的滅盡），念盡；對於道（滅苦之道），念道，從而獲得分別的觀察，能夠獲得對法的觀察，能夠感受，能夠觀察，能夠思考，能夠實踐，這被稱為正直的見解。也觀察過去世，也憶念道德，早起修行，見到修行后懺悔，接受停止，無為，念寂靜，停止而不執著，如同獲得解脫，意念分別，觀察行為的相狀，行為的意念在於法，觀察相狀不離相會接受，這被稱為正直的見解，這被稱為道德的真諦。 現代漢語譯本：『賢者，什麼是正直的治理？』如果，賢者，道德弟子，對於苦，念為苦；對於習，念為習；對於盡，念為盡；對於道，念為道，如果行為隨著念頭而反覆思念，這被稱為正直的治理。也觀察過去世的持守，也憶念所學行為的相狀，從行為觀察懺悔，無為，寂靜地接受，停止而不執著，獲得解脫的意念，觀察停止，所求所想隨著念頭而行，這被稱為正直的治理，這被稱為道德的真諦。 現代漢語譯本：『賢者，什麼是正直的語言？』如同，賢者，道德弟子，從苦念苦，從習念習，從盡念盡，從道念道，停止四種口業的過犯，以及其餘的口頭惡行，從而能夠停止和遠離。停止、遠離、攝守、不可為，不去做從而不受罪，沒有罪，已經停止，這就是正直的語言。也憶念過去世的觀察，已經進入修行，憶念道，從修行懺悔意念停止，無為，度過世間，寂靜，可意，停止，不執著，如同獲得解脫的意念分別觀察，去除四種口頭惡行，遠離、停止、遠離、攝守、不可為、不去做從而不受罪、沒有罪、已經停止，這被稱為正直的語言，這被稱為道德的真諦。
English version: 'What, venerable one, is right view?' If, venerable one, a moral disciple, regarding suffering, contemplates suffering; regarding the arising of suffering, contemplates the arising; regarding the cessation of suffering, contemplates the cessation; regarding the path to the cessation of suffering, contemplates the path, thereby obtaining discriminative observation, able to obtain observation of the Dharma, able to feel, able to observe, able to think, able to practice, this is called right view. Also observing past lives, also mindful of morality, rising early to practice, seeing practice and then repenting, accepting cessation, non-action, mindful of stillness, ceasing without attachment, as if attaining liberation, discerning with the mind, observing the characteristics of actions, the intention of actions being in the Dharma, observing characteristics without being separated from the acceptance of characteristics, this is called right view, this is called the truth of morality. English version: 'What, venerable one, is right governance?' If, venerable one, a moral disciple, regarding suffering, contemplates it as suffering; regarding arising, contemplates it as arising; regarding cessation, contemplates it as cessation; regarding the path, contemplates it as the path, if actions follow thoughts and are repeatedly contemplated, this is called right governance. Also observing the holding of past lives, also mindful of the characteristics of learned actions, observing repentance from actions, non-action, accepting stillness, ceasing without attachment, obtaining the intention of liberation, observing cessation, what is sought and thought follows the actions, this is called right governance, this is called the truth of morality. English version: 'What, venerable one, is right speech?' Similarly, venerable one, a moral disciple, from contemplating suffering, contemplates suffering; from contemplating arising, contemplates arising; from contemplating cessation, contemplates cessation; from contemplating the path, contemplates the path, ceasing the four transgressions of speech, and other evil actions of speech, thereby being able to cease and depart. Ceasing, departing, restraining, not to be done, not doing so as not to receive sin, without sin, having ceased, this is right speech. Also mindful of the observation of past lives, having entered practice, mindful of the path, from practice repenting the intention to cease, non-action, transcending the world, stillness, agreeable, ceasing, without attachment, as if obtaining the intention of liberation, discerning observation, removing the four evil actions of speech, departing, ceasing, departing, restraining, not to be done, not doing so as not to receive sin, without sin, having ceased, this is called right speech, this is called the truth of morality.
「何等為，賢者！正直行？念為，賢者！道德弟子，從苦爲念苦，從習爲念習，從盡爲念盡，從道爲念道，除身三惡行亦余身惡行，從是止、離、攝守、不可作、不作從受罪、無有罪、已止，是名為直行。亦持觀宿命，亦從道德行，念世間行見悔，止、無為、度世見、寂然止、從無為度世、不著、如得脫意得觀，除身三惡行亦除身惡行，離、止、相離、攝守、不可作、從受罪無有、罪已止，是名為正直行，是名為道德諦。
「何等為，賢者！正直業？若，賢者！道德弟子，苦從苦念，苦習從習念，習盡從盡念，盡道從道行得念，所不應求、所不可行，若干畜生業，從邪行欲自活，是名為邪業。亦持宿命行觀，從行得道，念世間行觀悔，止、度世、無為觀、寂然、止得度世、不著、如得脫意從得觀，不應求不求，若干畜生業行自活命，離、止、相離、攝守、不可作、從受罪無有、罪已止，是名為正直業，是名為道德諦。
「何等為，賢者！正直方便？賢者！道德弟子，苦爲念苦，習爲念習，盡爲念盡，道爲念道，所精進、所方便、所出、所住止、所能、所敷、所喜，不毀不滅念正止，是名為正直方便
現代漢語譯本： 『賢者，什麼是正直的行為？』『賢者，道德的弟子，從苦的層面去思考苦，從習的層面去思考習，從盡的層面去思考盡，從道的層面去思考道，去除身體的三種惡行以及其他身體的惡行，由此停止、遠離、守護、不做、不因做而受罪、沒有罪、已經停止，這被稱為正直的行為。也保持觀察宿命，也從道德行為出發，思考世間的行為並感到悔恨，停止、無為、度過世俗的見解、寂靜地停止、從無為中度過世俗、不執著、如同獲得解脫的意念並獲得觀察，去除身體的三種惡行以及其他身體的惡行，遠離、停止、相互遠離、守護、不做、不因做而受罪、沒有罪、已經停止，這被稱為正直的行為，這被稱為道德的真諦。 『賢者，什麼是正直的行業？』『賢者，道德的弟子，從苦的層面去思考苦，從苦的習性去思考習性，從習性的盡頭去思考盡頭，從盡頭的道路去思考道路，從而獲得思考，那些不應該追求的、那些不能做的，例如各種畜生的行業，從邪惡的行為中想要自活，這被稱為邪惡的行業。也保持宿命的行為觀察，從行為中獲得道路，思考世間的行為並感到悔恨，停止、度過世俗、無為的觀察、寂靜、停止從而度過世俗、不執著、如同獲得解脫的意念並獲得觀察，不應該追求的就不追求，例如各種畜生的行業想要自活，遠離、停止、相互遠離、守護、不做、不因做而受罪、沒有罪、已經停止，這被稱為正直的行業，這被稱為道德的真諦。 『賢者，什麼是正直的方便？』『賢者，道德的弟子，從苦的層面去思考苦，從習的層面去思考習，從盡的層面去思考盡，從道的層面去思考道，所精進的、所方便的、所出的、所住的、所能的、所敷的、所喜的，不毀壞不滅亡的思考並正確地停止，這被稱為正直的方便。'
English version: 'What, O wise one, is upright conduct?' 'O wise one, a moral disciple, contemplates suffering as suffering, the arising of suffering as the arising of suffering, the cessation of suffering as the cessation of suffering, the path to the cessation of suffering as the path to the cessation of suffering, abandoning the three evil bodily actions and other evil bodily actions, thereby ceasing, abstaining, guarding, not doing, not incurring guilt from doing, being without guilt, having ceased, this is called upright conduct. Also maintaining the observation of past lives, also proceeding from moral conduct, contemplating worldly actions and feeling remorse, ceasing, non-action, transcending worldly views, ceasing in stillness, transcending the world from non-action, not clinging, as if attaining liberation of mind and gaining insight, abandoning the three evil bodily actions and other evil bodily actions, abstaining, ceasing, mutually abstaining, guarding, not doing, not incurring guilt from doing, being without guilt, having ceased, this is called upright conduct, this is called the truth of morality.' 'What, O wise one, is upright livelihood?' 'O wise one, a moral disciple, contemplates suffering as suffering, the arising of suffering as the arising of suffering, the cessation of suffering as the cessation of suffering, the path to the cessation of suffering as the path to the cessation of suffering, thereby gaining contemplation, those things that should not be sought, those things that cannot be done, such as various animalistic livelihoods, seeking to live from evil actions, this is called evil livelihood. Also maintaining the observation of past lives, gaining the path from actions, contemplating worldly actions and feeling remorse, ceasing, transcending the world, observing non-action, stillness, ceasing thereby transcending the world, not clinging, as if attaining liberation of mind and gaining insight, not seeking what should not be sought, such as various animalistic livelihoods seeking to live, abstaining, ceasing, mutually abstaining, guarding, not doing, not incurring guilt from doing, being without guilt, having ceased, this is called upright livelihood, this is called the truth of morality.' 'What, O wise one, is upright effort?' 'O wise one, a moral disciple, contemplates suffering as suffering, the arising of suffering as the arising of suffering, the cessation of suffering as the cessation of suffering, the path to the cessation of suffering as the path to the cessation of suffering, what is strived for, what is facilitated, what is emerged, what is dwelled in, what is capable, what is spread out, what is delighted in, not destroying or extinguishing contemplation and rightly ceasing, this is called upright effort.'
。亦有持宿命觀，亦從得行念，從世間行見悔，止見、度世、無為、寂然、止從、不著、已得道觀解脫意，所精進、所方便、所出、所住止、所敷、所喜、不毀滅念正攝止，是名為正直方便，是名為道德諦。
「何等為，賢者！直正念？若，賢者！道德弟子，苦爲念苦，習爲念習，盡爲念盡，道爲念道，相念從念，念念不忘，少言、念不離，是名為正直念。亦觀持宿命，亦從得道行，念世間行不可悔，攝、止、度世、無為、寂然、止見、一德、無所著、如解脫意觀念想念，從唸唸、念不忘、少言、念不離，是名為直正念，是名為道德諦。
「何等為，賢者！直正定？若，賢者！道德弟子，苦爲念苦，習爲念習，盡爲念盡，道爲念道，意止故不動不走，已攝止故意念在一，是名為直正定。亦觀持宿命，亦從得解意念，見世間行悔，攝、止、度世、無為、見可如、得無所著、從解脫因緣意向觀所意止，正安一、不惑、不走、攝止、念定在二念，是名為正直定，是名為道德諦。過世，賢者！亦是苦盡受賢者諦，後世未來時亦從是受行賢者諦，今現世時亦從是受行滅苦賢者諦，如是不異，如有不失不惑，真諦如本如有德道德諦，賢者！是諦更見得應解脫，是故為苦盡。從是行名為道德諦
現代漢語譯本：還有人持有宿命論，也從修行中獲得念頭，從世俗的修行中看到悔恨，停止見解、度化世間、無為、寂靜、停止追逐、不執著、已經獲得道觀解脫的意念，所精進的、所方便的、所發出的、所安住的、所鋪陳的、所喜悅的、不毀滅念頭的正確攝止，這被稱為正直方便，這被稱為道德真諦。 現代漢語譯本：『賢者，什麼是正直的念？』如果，賢者，道德弟子，以苦爲念苦，以習爲念習，以盡爲念盡，以道爲念道，相續不斷地念，念念不忘，少言語、念頭不離，這被稱為正直的念。也觀察並保持宿命，也從獲得道行，念及世俗的修行不可悔改，攝取、停止、度化世間、無為、寂靜、停止見解、一心一德、無所執著、如解脫的意念觀念，從唸唸、念念不忘、少言語、念頭不離，這被稱為正直的念，這被稱為道德真諦。 現代漢語譯本：『賢者，什麼是正直的定？』如果，賢者，道德弟子，以苦爲念苦，以習爲念習，以盡爲念盡，以道爲念道，意念止息故不動搖不散亂，已經攝止故意念集中於一處，這被稱為正直的定。也觀察並保持宿命，也從獲得解脫的意念，看到世俗的修行悔恨，攝取、停止、度化世間、無為、看到可以如實、獲得無所執著、從解脫的因緣意向觀察所意念的止息，正安住於一、不迷惑、不散亂、攝止、念頭安定在二念，這被稱為正直的定，這被稱為道德真諦。過去世，賢者！也是苦盡受賢者真諦，後世未來時也從這裡接受修行賢者真諦，現在世時也從這裡接受修行滅苦賢者真諦，像這樣沒有差異，如有不失不迷惑，真諦如本來具有的德行道德真諦，賢者！這個真諦更應該被理解為可以獲得解脫，所以是苦的止息。從這裡修行被稱為道德真諦。
English version: There are also those who hold a fatalistic view, and also obtain thoughts from practice, seeing regret from worldly practice, ceasing views, transcending the world, non-action, stillness, ceasing pursuit, non-attachment, having already obtained the idea of liberation through the path, what is diligently practiced, what is convenient, what is emitted, what is dwelled in, what is laid out, what is joyful, the correct restraint of not destroying thoughts, this is called upright expediency, this is called the moral truth. English version: 'What, virtuous one, is upright mindfulness?' If, virtuous one, a moral disciple, takes suffering as the thought of suffering, takes habit as the thought of habit, takes cessation as the thought of cessation, takes the path as the thought of the path, with continuous mindfulness, not forgetting any thought, speaking little, with thoughts not separated, this is called upright mindfulness. Also observing and maintaining past lives, also from obtaining the path, thinking that worldly practice is unregretful, gathering, ceasing, transcending the world, non-action, stillness, ceasing views, one-heartedness, non-attachment, like the idea of liberation, from thought to thought, not forgetting any thought, speaking little, with thoughts not separated, this is called upright mindfulness, this is called the moral truth. English version: 'What, virtuous one, is upright concentration?' If, virtuous one, a moral disciple, takes suffering as the thought of suffering, takes habit as the thought of habit, takes cessation as the thought of cessation, takes the path as the thought of the path, with the mind ceasing, therefore not moving or scattering, having already restrained and intentionally focused the mind on one point, this is called upright concentration. Also observing and maintaining past lives, also from obtaining the idea of liberation, seeing regret in worldly practice, gathering, ceasing, transcending the world, non-action, seeing what can be as it is, obtaining non-attachment, from the causes and conditions of liberation, observing the cessation of what is intended, rightly dwelling in one, not confused, not scattered, restraining, with the mind settled on two thoughts, this is called upright concentration, this is called the moral truth. The past life, virtuous one! is also the virtuous one's truth of the end of suffering, the future life will also receive the virtuous one's truth of practice from this, the present life will also receive the virtuous one's truth of ending suffering from this, like this there is no difference, if there is no loss or confusion, the truth is like the original virtuous moral truth, virtuous one! this truth should be further understood as being able to obtain liberation, therefore it is the cessation of suffering. From this practice it is called the moral truth.
。從后斂說，苦、苦習、盡亦見道，佛所說行無有量。」
舍利曰說如是，比丘受行。
持宿命觀(《大安般》云「信本因緣」，知從宿命有，名直見。)(《義決》云「知前事」，如後事是也)
現代漢語譯本：從另一方面來說，苦、苦的根源、苦的止息以及通往苦止息的道路，也都能在佛陀所說的修行中找到，而這些修行是無量的。 舍利弗這樣說完，比丘們接受並修行。 保持宿命的觀察（《大安般經》中說『相信根本的因緣』，知道是從宿命而來，這稱為直觀）。（《義決》中說『知道過去的事情』，就像知道未來的事情一樣）。
English version: From another perspective, suffering, the origin of suffering, the cessation of suffering, and the path to the cessation of suffering can also be found in the practices taught by the Buddha, and these practices are immeasurable. After Shariputra spoke in this way, the monks accepted and practiced. Maintain the observation of past lives (the 'Great Anapanasati Sutra' says 'believe in the fundamental causes and conditions', knowing it comes from past lives, this is called direct seeing). ('Meaning Resolution' says 'knowing past events', just like knowing future events).
The Buddha's Discourse on the Four Noble Truths