..续本文上一页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，是对一切众生爱护的思维、非暴力的思维、及舍己的离欲不执著的思维。在这里请注意：将舍己的无著、爱护、以及非暴力的思维归在慧学之内，是很关重要的。这很明显的表示真正的智慧是赋有这些特质的。而一切自私的欲念、嗔恚、憎恨、暴力，都是缺乏智慧的结果。在任何的生活圈子里，无论是个人的、社会的、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]
正见就是对事物的如实知见，而四圣谛也就是阐释一切事物的真相。因此，正见最后就变成对于四圣谛的知见。这知见就是直窥最终实相的最高智慧。根据佛教，知见有两种：我们一般称之为知见的实在只是知识；一堆累积的记忆，以及根据若干已知的条见，由理性对某一课题所得的了解而已。这种知见叫做事见，是不很深入的见解。真正深入的知见叫做理见，是不关事物的名称、标志，而对其实际相状所具的真知灼见。这种深见只有在心地中一切杂染都已涤除净尽，而且经过禅定的锻炼，达到充分发展的程度，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.
从这篇简短的叙述道谛的文字里，可以看出这“道”乃是一种生活方式，为每一个人所应遵行、修习、宏扬的。它是身口意的自律、自我的开展、自我的净化。它与信仰、祈祷、崇拜与仪规完全无关。从这一意义来讲，它不含有任何通俗称为“宗教”的成分。它是一条通过道德、理性与精神的完美化而走向最终实相、圆满自在、快乐与和平的途径。
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.
在佛教国度里，遇到宗教节日，也有些简单而优美的习俗与仪式。它们与真正的“道”很少关系。但也有相当的价值，因为它们能满足对教义理解较浅的信徒们若干宗教情绪的需要，而逐渐援引他们走上这条圣道。
With regard to the Four Noble Truths we have four functions to perform:
关于四圣谛，我们有四桩事情要做：
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).
第一圣谛是苦谛——人生的实相。一切苦难、忧患、喜乐、缺陷、不如意、无常、无实，都是人生的实际。关于这点，我们要做的，清处而澈底地了知这苦的事实。
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).
第二圣谛——苦的根源。这根源是贪欲、“渴(爱)”以及伴随著它们的种种染污不净法。仅仅了解这一事实是不够的。我们要做的，是抛弃它、祛除它、消灭它、根绝它。
The Third Noble Truth is the Cessation of Dukkha, Nirvāna, the Absolute Truth, the Ultimate Reality. Here our function is to realize it (sacchikātabba).
第三圣谛是灭谛——涅槃、绝对真理、最终实相。在这方面我们要做的，是去亲身体证它。
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]
第四圣谛——导向体证涅槃之路。但仅仅有了对这“道”的智识，不论多么澈底，都是没有用的。这方面我们的工作是依教奉行，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
注释：
一：见巴利文学会版《中部经》第一集第三零一页。
二：见本书第七章“修习：心智之培育”。
三：见巴利文学会版《清净道论》第五一零页。
四：见一九二二年阿路葛玛版大品第一零页。
《佛陀的启示 第五章 第四圣谛：道谛 Chapter V· The Fourth Noble Truth - Magga: The Path》全文阅读结束。