..續本文上一頁re extended to all beings. It is very interesting and important to note here that thoughts of selfless detachment, love and non-violence are grouped on the side of wisdom. This clearly shows that true wisdom is endowed with these noble qualities, and that all thoughts of selfish desire, ill-will, hatred and violence are the result of a lack of wisdom-in all spheres of life whether inpidual, social, or political.
正思所表诠的，是對一切衆生愛護的思維、非暴力的思維、及舍己的離欲不執著的思維。在這裏請注意：將舍己的無著、愛護、以及非暴力的思維歸在慧學之內，是很關重要的。這很明顯的表示真正的智慧是賦有這些特質的。而一切自私的欲念、嗔恚、憎恨、暴力，都是缺乏智慧的結果。在任何的生活圈子裏，無論是個人的、社會的、或政治的，都是如此。
Right Understanding is the understanding of things as they are, and it is the Four Noble Truths that explain things as they really are. Right Understanding therefore is ultimately reduced to the understanding of the Four Noble Truths. This understanding is the highest wisdom which sees the Ultimate Reality. According to Buddhism there are two sorts of understanding: What we generally call understanding is knowledge, an accumulated memory, an intellectual grasping of a subject according to certain given data. This is called ”knowing accordingly” (anubodha). It is not very deep. Real deep understanding is called ”penetration” (pativedha), seeing a thing in its true nature, without name and label. This penetration is possible only when the mind is free from all impurities and is fully developed through meditation. [3]
正見就是對事物的如實知見，而四聖谛也就是闡釋一切事物的真相。因此，正見最後就變成對于四聖谛的知見。這知見就是直窺最終實相的最高智慧。根據佛教，知見有兩種：我們一般稱之爲知見的實在只是知識；一堆累積的記憶，以及根據若幹已知的條見，由理性對某一課題所得的了解而已。這種知見叫做事見，是不很深入的見解。真正深入的知見叫做理見，是不關事物的名稱、標志，而對其實際相狀所具的真知灼見。這種深見只有在心地中一切雜染都已滌除淨盡，而且經過禅定的鍛煉，達到充分發展的程度，方有可能。
From this brief account of the Path, one may see that it is a way of life to be followed, practised and developed by each inpidual. It is self-discipline in body, word and mind, self-development and self-purification. It has nothing to do with belief, prayer, worship or ceremony. In that sense, it has nothing which may popularly be called ”religious”. It is a Path leading to the realization of Ultimate Reality, to complete freedom, happiness and peace through moral, spiritual and intellectual perfection.
從這篇簡短的敘述道谛的文字裏，可以看出這“道”乃是一種生活方式，爲每一個人所應遵行、修習、宏揚的。它是身口意的自律、自我的開展、自我的淨化。它與信仰、祈禱、崇拜與儀規完全無關。從這一意義來講，它不含有任何通俗稱爲“宗教”的成分。它是一條通過道德、理性與精神的完美化而走向最終實相、圓滿自在、快樂與和平的途徑。
In Buddhist countries there are simple and beautiful customs are ceremonies or religious occasions. They have little to do with the real Path. But they have their value in satisfying certain religious emotions and the needs of those who are less advanced, and helping them gradually along the Path.
在佛教國度裏，遇到宗教節日，也有些簡單而優美的習俗與儀式。它們與真正的“道”很少關系。但也有相當的價值，因爲它們能滿足對教義理解較淺的信徒們若幹宗教情緒的需要，而逐漸援引他們走上這條聖道。
With regard to the Four Noble Truths we have four functions to perform:
關于四聖谛，我們有四樁事情要做：
The First Noble Truth is Dukkha, the nature of life, its suffering, its sorrows and joys, its imperfection and unsatisfactoriness, its impermanence and insubstantially. With regard to this, our function is to understand it as a fact, clearly and completely (pariňňeyya).
第一聖谛是苦谛——人生的實相。一切苦難、憂患、喜樂、缺陷、不如意、無常、無實，都是人生的實際。關于這點，我們要做的，清處而澈底地了知這苦的事實。
The Second Noble Truth is the Origin of Dukka, which is desire, ”thirst”, accompanied by all other passions, defilements and impurities. A mere understanding of this fact is not sufficient. Here our function is to discard it, to eliminate, to destroy and eradicate it (pahātabba).
第二聖谛——苦的根源。這根源是貪欲、“渴(愛)”以及伴隨著它們的種種染汙不淨法。僅僅了解這一事實是不夠的。我們要做的，是抛棄它、祛除它、消滅它、根絕它。
The Third Noble Truth is the Cessation of Dukkha, Nirvāna, the Absolute Truth, the Ultimate Reality. Here our function is to realize it (sacchikātabba).
第叁聖谛是滅谛——涅槃、絕對真理、最終實相。在這方面我們要做的，是去親身體證它。
The Fourth Noble Truth is the Path leading to the realization of Nirvāna. A mere knowledge of the Path, however complete, will not do. In this case, our function is to follow it and keep to it (bhāvetabba). [4]
第四聖谛——導向體證涅槃之路。但僅僅有了對這“道”的智識，不論多麼澈底，都是沒有用的。這方面我們的工作是依教奉行，锲而不舍。［注四］
[1] M I (PTS), p. 301
[2] See Chapter VII on Meditation.
[3] Vism. (PTS), p. 510
[4] Mhvg. (Alutgama, 1922), p. 10
注釋：
一：見巴利文學會版《中部經》第一集第叁零一頁。
二：見本書第七章“修習：心智之培育”。
叁：見巴利文學會版《清淨道論》第五一零頁。
四：見一九二二年阿路葛瑪版大品第一零頁。
《佛陀的啓示 第五章 第四聖谛：道谛 Chapter V· The Fourth Noble Truth - Magga: The Path》全文閱讀結束。