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《中部經典》Sammādiṭṭhisutta 正見經 (MN 9) 巴漢英對照

《中部經典》第九經 Majjhimanikāya Sammādiṭṭhisutta 正見經 Right View

巴漢英對照佛曆 2563. 11. 8 菩提僧團 Ven. Devacitta 整理 Namo Tassa Bhagavato Arahato Sammā Sambuddhassa. 皈命──於世尊、應供阿羅漢、獨覺自現證、平等正覺者 Translated from the Pali by Thanissaro Bhikkhu. 供養──無上世尊、無上法身、無上舍利

巴利聖典 palitxt@gmail.com ✍ https:# sites.google.com/site/palishengdian

正見經【大綱】(Outline) ♡ Wrong views are unskillful. - Right View (MN 9) ☼

正見經【目錄】(Contents) ♡ Wrong views are unskillful. - Right View (MN 9) ☼

《中部經典》第九經 Majjhimanikāya Sammādiṭṭhisutta 正見經 Right View 1 正見經【大綱】(Outline) 2 正見經【目錄】(Contents) 3 啊！佛陀的智慧 What! Buddha’s Wisdom 6 三皈依 Tisaraṇa / Three Refuges 7 正見經 Sammādiṭṭhisuttaṃ / Right View (MN 9, 89-104) 8 第一品 ✫ 前言 (Preface) 8 第二品 ✫ 如何具足正見？ Who has Arrived at this True Dhamma? 9 第一章 ✩ 知不善、知善 Skillful & unskillful 10 第二章 ✩ 知食 Nutriment 12 第三章 ✩ 知苦 Stress 15 第四章 ✩ 知老死 Aging & death 18 第五章 ✩ 知生 Birth 20 第六章 ✩ 知有 Becoming 22 第七章 ✩ 知取 Clinging 25 第八章 ✩ 知渴愛 Craving 27 第九章 ✩ 知受 Feeling 29 第十章 ✩ 知觸 Contact 31 第十一章 ✩ 知六處 Six sense media 34 第十二章 ✩ 知名色 Name-&-form 36 第十三章 ✩ 知識 Consciousness 38 第十四章 ✩ 知行 Fabrication 40 第十五章 ✩ 知無明 Ignorance 43 第十六章 ✩ 知漏 Fermentation 45 第三品 ✫ 結語 (Epilog) 48 附錄十二緣起與四聖諦 The Four Noble Truths 49 聖典凡例 Text’s Introduction 51 免費流通，歡迎助印！ Free circulation, welcomed posted! 53

Namo Tassa Bhagavato Arahato Sammā Sambuddhassa. 皈命──於世尊、應供阿羅漢、獨覺自現證、平等正覺者。 Refuge in the Buddha, Arhat, Supreme Enlightenment.

✩ Vayadhammā saṅkhārā, appamādena sampādetha. 諸行皆是壞滅之法，應自精進不放逸。 Decay is inherent in all component things.
Work out your salvation with diligence!

✩ 當勤精進，早求解脫；以智慧明，滅諸痴暗。 But do strive diligently, and quickly seek out freedom. With the light of perfect wisdom, destroy the darkness of ignorance!

༺ ⎈ ༻

啊！佛陀的智慧 What! Buddha’s Wisdom

✩ 似乎，每個人── 都喜歡發表！ Seems, everyone… enjoy published!

都有，他自己，高超的見解……。 Has, himself… super views.

似乎，每個人── 都有，勝過佛陀的智慧 ‼ Seems everyone… have, better than Buddha’s wisdom!

可是，對於原始的── 「佛陀教法」是什麼 ¿ ? However, what is… “the original teachings of Buddha?”

並不瞭解， ♨ 也不想瞭解，更沒有時間去瞭解。 Do not know, not understand, and no time to understand.

因為，他們都在── Because they are…

忙於，自己的：『所知、所見……？』 Busy with their own… “I know, I see… ?”

༺ ⎈ ༻

三皈依 Tisaraṇa / Three Refuges

Buddhaṃ saraṇaṃ gacchāmi, ✩ 我皈依──於佛陀； I refuge in the Buddha;

Abhabbo parihānāya nibbānasseva! 涅槃，無衰退！ Nibbana, no recession!

Dhammaṃ saraṇaṃ gacchāmi, ✩ 我皈依──正法律； I refuge in the Dhamma;

Hiri ottappa sampanno! 具足，慚與愧！ Be ashamed and reflection!

Saṅghaṃ saraṇaṃ gacchāmi, ✩ 我皈依──賢聖僧； I refuge in the Sangha;

Sikkhāya tibba gāravo! 熱心，尊敬學！ Ardent to learning respectfully!

༺ ⎈ ༻

正見經 Sammādiṭṭhisuttaṃ / Right View (MN 9, 89-104)

第一品 ✫ 前言 (Preface)

（一） 89. Evaṃ me sutaṃ –

如是我聞──

I have heard that

ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho āyasmā sāriputto bhikkhū āmantesi – “āvuso bhikkhave”ti. “Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca –

曾經，世尊在舍衛城祇陀林給孤獨園。那時，舍利弗尊者對眾比丘說：「諸比丘！」彼等比丘回答舍利弗尊者說：「尊者！」於是，舍利弗尊者說：

on one occasion the Blessed One was staying near Savatthi in Jeta’s Grove, Anathapindika’s monastery. Then Ven. Sariputta addressed the monks, “Friends!” “Yes, friend,” the monks responded. Ven. Sariputta said,

第二品 ✫ 如何具足正見？ Who has Arrived at this True Dhamma?

“‘Sammādiṭṭhi [sammādiṭṭhī (sī. syā.)] sammādiṭṭhī’ti, āvuso, vuccati. Kittāvatā nu kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma”nti?

「諸賢！所謂：『正見，正見！』如何？此聖弟子，具有正見、其見正直、對於教法，現見淨信，則是成就，正法者耶？」

“‘Right view, right view’ it is said. To what extent is a disciple of the noble ones a person of right view, one whose view is made straight, who is endowed with verified confidence in the Dhamma, and who has arrived at this true Dhamma?”

“Dūratopi kho mayaṃ, āvuso, āgaccheyyāma āyasmato sāriputtassa santike etassa bhāsitassa atthamaññātuṃ. Sādhu vatāyasmantaṃyeva sāriputtaṃ paṭibhātu etassa bhāsitassa attho. Āyasmato sāriputtassa sutvā bhikkhū dhāressantī”ti.

彼等答曰：「尊者！我等為知此語之意義，雖遠路亦應來舍利弗尊者之處。願舍利弗尊者能為我等]說明此語之意義者是幸也！諸比丘願聞舍利弗尊者之所說而憶持之。」

“We would come from a long distance, friend, to learn the meaning of these words in Ven. Sariputta’s presence. It would be good if Ven. Sariputta himself would enlighten us as to their meaning. Having listened to him, the monks will bear it in mind.”

“Tena hi, āvuso, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti. “Evamāvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca –

［舍利弗曰：］「諸賢！諦聽之！善思念之！予將說之。」彼等諸比丘應舍利弗尊者曰：「願樂欲聞！」於是舍利弗尊者如次曰：

“Then in that case, friends, listen & pay close attention. I will speak.” “As you say, friend,” the monks responded. Ven. Sariputta said,

第一章 ✩ 知不善、知善 Skillful & unskillful

“Yato kho, āvuso, ariyasāvako akusalañca pajānāti, akusalamūlañca pajānāti, kusalañca pajānāti, kusalamūlañca pajānāti –

「諸賢！若聖弟子知不善、不善之根；知善、知善之根者──

“When a disciple of the noble ones discerns what is unskillful, discerns the root of what is unskillful, discerns what is skillful, and discerns the root of what is skillful,

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ.

此聖弟子，具有正見、其見正直、對於教法，現見淨信，則是成就，正法者也。

it is to that extent that he is a person of right view, one whose view is made straight, who is endowed with verified confidence in the Dhamma, and who has arrived at this true Dhamma.

Katamaṃ panāvuso, akusalaṃ, katamaṃ akusalamūlaṃ, katamaṃ kusalaṃ, katamaṃ kusalamūlaṃ? Pāṇātipāto kho, āvuso, akusalaṃ, adinnādānaṃ akusalaṃ, kāmesumicchācāro akusalaṃ, musāvādo akusalaṃ, pisuṇā vācā [pisuṇavācā (ka.)] akusalaṃ, pharusā vācā [pharusavācā (ka.)] akusalaṃ, samphappalāpo akusalaṃ, abhijjhā akusalaṃ, byāpādo akusalaṃ, micchādiṭṭhi akusalaṃ – idaṃ vuccatāvuso akusalaṃ. Katamañcāvuso, akusalamūlaṃ? Lobho akusalamūlaṃ, doso akusalamūlaṃ, moho akusalamūlaṃ – idaṃ vuccatāvuso, akusalamūlaṃ.

諸賢！如何是不善？如何是不善之根本？如何是善？如何是善之根本？曰：『諸賢！殺生是不善，不與而取是不善，邪婬是不善，妄語是不善，兩舌是不善，粗惡語是不善，綺語是不善，慳貪是不善，瞋恚是不善，邪見是不善，此乃謂不善。』諸賢！如何是不善之根本？曰：『貪是不善之根本，瞋是不善之根本，痴是不善之根本，此謂不善之根本。』

Now what is unskillful? Taking life is unskillful, taking what is not given… sexual misconduct… lying… abusive speech… divisive tale-bearing… idle chatter is unskillful. Covetousness… ill will… wrong views are unskillful. These things are termed unskillful. And what are the roots of what is unskillful? Greed is a root of what is unskillful, aversion is a root of what is unskillful, delusion is a root of what is unskillful. These are termed the roots of what is unskillful.

“Katamañcāvuso, kusalaṃ? Pāṇātipātā veramaṇī kusalaṃ, adinnādānā veramaṇī kusalaṃ, kāmesumicchācārā veramaṇī kusalaṃ, musāvādā veramaṇī kusalaṃ, pisuṇāya vācāya veramaṇī kusalaṃ, pharusāya vācāya veramaṇī kusalaṃ, samphappalāpā veramaṇī kusalaṃ, anabhijjhā kusalaṃ, abyāpādo kusalaṃ, sammādiṭṭhi kusalaṃ – idaṃ vuccatāvuso, kusalaṃ. Katamañcāvuso, kusalamūlaṃ? Alobho kusalamūlaṃ, adoso kusalamūlaṃ, amoho kusalamūlaṃ – idaṃ vuccatāvuso, kusalamūlaṃ.

諸賢！如何是善？曰：『迴避殺生是善，迴避不與取是善，迴避邪婬是善，迴避妄語是善，迴避兩舌是善，迴避粗惡語是善，迴避綺語是善，不慳貪是善，不瞋恚是善，正見是善，此乃謂善。』諸賢！如何是善之根本？曰：『不貪是善之根本，不瞋是善之根本，不痴是善之根本，此乃謂善之根本。』

And what is skillful? Abstaining from taking life is skillful, abstaining from taking what is not given… from sexual misconduct… from lying… from abusive speech… from divisive tale-bearing… abstaining from idle chatter is skillful. Lack of covetousness… lack of ill will… right views are skillful. These things are termed skillful. And what are the roots of what is skillful? Lack of greed is a root of what is skillful, lack of aversion is a root of what is skillful, lack of delusion is a root of what is skillful. These are termed the roots of what is skillful.

“Yato kho, āvuso, ariyasāvako evaṃ akusalaṃ pajānāti, evaṃ akusalamūlaṃ pajānāti, evaṃ kusalaṃ pajānāti, evaṃ kusalamūlaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya, paṭighānusayaṃ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṃ samūhanitvā, avijjaṃ pahāya vijjaṃ uppādetvā, diṭṭhevadhamme dukkhassantakaro hoti –

諸賢！聖弟子若知如是不善，知如是不善之根本，知如是善，知如是為善之根本者。彼捨棄一切『貪隨眠』（慾貪、色貪、無色貪）、排除『瞋隨眠』、完全除去『我是』（有身見、我語取）之『見隨眠、慢隨眠』，捨棄『無明』（隨眠），令生起（漏盡）明，而於現法，作苦邊際──

“When a disciple of the noble ones discerns what is unskillful in this way, discerns the root of what is unskillful in this way, discerns what is skillful in this way, and discerns the root of what is skillful in this way, when — having entirely abandoned passion-obsession, having abolished aversion-obsession, having uprooted the view-&-conceit obsession ‘I am’; having abandoned ignorance & given rise to clear knowing — he has put an end to suffering &

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma”nti.

此聖弟子，具有正見、其見正直、對於教法，現見淨信，則是成就，正法者也。」

stress right in the here-&-now, it is to this extent that a disciple of the noble ones is a person of right view, one whose view is made straight, who is endowed with verified confidence in the Dhamma, and who has arrived at this true Dhamma.”

第二章 ✩ 知食 Nutriment

（二） 90. “Sādhāvuso”ti kho te bhikkhū āyasmato sāriputtassa bhāsitaṃ abhinanditvā anumoditvā āyasmantaṃ sāriputtaṃ uttari [uttariṃ (sī. syā. pī.)] pañhaṃ apucchuṃ [apucchiṃsu (syā.)] – “siyā panāvuso, aññopi pariyāyo yathā ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma”nti?

「善哉！尊者！」彼等比丘信受舍利弗尊者之所說，隨喜之，後更問曰：「尊者！此聖弟子，具有正見、其見正直、對於教法，現見淨信，則是成就，正法者也。更有其他法門否？」

Saying “Good, friend,” having delighted in and approved of Ven. Sariputta’s words, the monks asked him a further question: “Would there be another line of reasoning by which a disciple of the noble ones is a person of right view… who has arrived at this true Dhamma?”

“Siyā, āvuso. Yato kho, āvuso, ariyasāvako āhārañca pajānāti, āhārasamudayañca pajānāti, āhāranirodhañca pajānāti, āhāranirodhagāminiṃ paṭipadañca pajānāti –

［舍利弗曰：］「然！有。諸賢！若聖弟子知食、知食之集、知食之滅、知食至滅之道跡者──

“There would. When a disciple of the noble ones discerns nutriment, the origination of nutriment, the cessation of nutriment, and the way of practice leading to the cessation of nutriment,

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ.

此聖弟子，具有正見、其見正直、對於教法，現見淨信，則是成就，正法者也。

then he is a person of right view… who has arrived at this true Dhamma.

Katamo panāvuso, āhāro, katamo āhārasamudayo, katamo āhāranirodho, katamā āhāranirodhagāminī paṭipadā? Cattārome, āvuso, āhārā bhūtānaṃ vā sattānaṃ ṭhitiyā, sambhavesīnaṃ vā anuggahāya. Katame cattāro? ‘Kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṃ catutthaṃ. Taṇhāsamudayā āhārasamudayo, taṇhānirodhā āhāranirodho, ayameva ariyo aṭṭhaṅgiko maggo āhāranirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto, sammāājīvo sammāvāyāmo sammāsati sammāsamādhi’.

如何是食？如何是食之集？如何是食之滅？如何是至食滅之道跡？曰：『於食有四種，已生之有情令住之，將生之有情令扶助者也。其四種者，第一、或粗或細之摶食，第二、觸食，第三、意思食，第四、識食。因渴愛之集而有食之集。因渴愛之滅而有食之滅也。此八聖道分，是到達食滅之道跡也，即正見、正思惟、正語、正業、正命、正精進、正念、正定。』

And what is nutriment? What is the origination of nutriment? What is the cessation of nutriment? What is the way of practice leading to the cessation of nutriment? ‘There are these four nutriments for the maintenance of beings who have come into being or for the support of those in search of a place to be born. Which four? Physical food, gross or refined; contact as the second, intellectual intention the third, and consciousness the fourth. From the origination of craving comes the origination of nutriment. From the cessation of craving comes the cessation of nutriment. And the way of practice leading to the cessation of nutriment is just this very noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.’

Yato kho, āvuso, ariyasāvako evaṃ āhāraṃ pajānāti, evaṃ āhārasamudayaṃ pajānāti, evaṃ āhāranirodhaṃ pajānāti, evaṃ āhāranirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya, paṭighānusayaṃ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṃ samūhanitvā, avijjaṃ pahāya vijjaṃ uppādetvā, diṭṭhevadhamme dukkhassantakaro hoti –

聖弟子如是知食、如是知食之集、如是知食之滅、如是知至食滅之道跡者。彼捨棄一切『貪隨眠』（慾貪、色貪、無色貪）、排除『瞋隨眠』、完全除去『我是』（有身見）之『見隨眠、慢隨眠』，捨棄『無明』（隨眠），令生起（漏盡）明，而於現法，作苦邊際──

Now, when a disciple of the noble ones discerns nutriment, the origination of nutriment, the cessation of nutriment, and the way of practice leading to the cessation of nutriment in this way, when — having entirely abandoned passion-obsession, having abolished aversion-obsession, having uprooted the view-&-conceit obsession ‘I am’; having abandoned ignorance & given rise to clear knowing — he has put an end to suffering &

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma”nti.

此聖弟子，具有正見、其見正直、對於教法，現見淨信，則是成就，正法者也。」

stress right in the here-&-now, it is to this extent, too, that a disciple of the noble ones is a person of right view… who has arrived at this true Dhamma.”

第三章 ✩ 知苦 Stress

（三） 91. “Sādhāvuso”ti kho te bhikkhū āyasmato sāriputtassa bhāsitaṃ abhinanditvā anumoditvā āyasmantaṃ sāriputtaṃ uttari pañhaṃ apucchuṃ – “siyā panāvuso, aññopi pariyāyo yathā ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma”nti?

“Siyā, āvuso. Yato kho, āvuso, ariyasāvako dukkhañca pajānāti, dukkhasamudayañca pajānāti, dukkhanirodhañca pajānāti, dukkhanirodhagāminiṃ paṭipadañca pajānāti –

［舍利弗曰：］「然！有。諸賢！若聖弟子知苦、知苦之集、知苦之滅、知到達苦滅之道跡者──

“There would. When a disciple of the noble ones discerns stress, the origination of stress, the cessation of stress, and the way of practice leading to the cessation of stress,

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ.

此聖弟子，具有正見、其見正直、對於教法，現見淨信，則是成就，正法者也。

then he is a person of right view… who has arrived at this true Dhamma.

Katamaṃ panāvuso, dukkhaṃ, katamo dukkhasamudayo, katamo dukkhanirodho, katamā dukkhanirodhagāminī paṭipadā? Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṃ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogopi dukkho, piyehi vippayogopi dukkho, yampicchaṃ na labhati tampi dukkhaṃ, saṃkhittena pañcupādānakkhandhā [pañcupādānakkhandhāpi (ka.)] dukkhā – idaṃ vuccatāvuso, dukkhaṃ. Katamo cāvuso, dukkhasamudayo? Yāyaṃ taṇhā ponobbhavikā nandīrāgasahagatā [ponobhavikā (sī. pī.)] tatratatrābhinandinī [nandirāgasahagatā (sī. pī.)], seyyathidaṃ, kāmataṇhā bhavataṇhā vibhavataṇhā – ayaṃ vuccatāvuso, dukkhasamudayo. Katamo cāvuso, dukkhanirodho? Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo –

諸賢！如何是苦？如何是苦之集？如何是苦之滅？如何是到達苦滅之道跡？曰：『生是苦、老是苦、病是苦、死是苦、愁、悲、苦、憂、惱亦苦，求不得是苦，約而言之，五種蘊是苦也，此謂苦。』復次，如何是苦之集？曰：『其渴愛也，彼更導致再生，而伴喜貪，彼於此而為享樂者也。即慾愛之渴愛、有之渴愛、無有之渴愛也。此謂苦之集。』復次，如何是苦之滅？曰：『彼之渴愛完全離滅、放棄、捨離、解脫、無執，

And what is stress? Birth is stressful, aging is stressful, death is stressful; sorrow, lamentation, pain, distress, & despair are stressful; not getting what one wants is stressful. In short, the five clinging-aggregates are stressful. This is called stress. What is the origination of stress? The craving that makes for further becoming — accompanied by passion & delight, relishing now here & now there — i.e., craving for sensuality, craving for becoming, craving for non-becoming. This is called the origination of stress. And what is the cessation of stress? The remainderless fading & cessation, renunciation, relinquishment, release, & letting go of that very craving.

ayaṃ vuccatāvuso, dukkhanirodho. Katamā cāvuso, dukkhanirodhagāminī paṭipadā? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ, sammādiṭṭhi…pe… sammāsamādhi – ayaṃ vuccatāvuso, dukkhanirodhagāminī paṭipadā.

此謂苦滅。』如何是到達苦滅之道跡？曰：『此八聖道分，是到達苦滅之道跡也，即正見、正思惟、正語、正業、正命、正精進、正念、正定。』

This is called the cessation of stress. And what is the way of practice leading to the cessation of stress? Just this very noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This is called the way of practice leading to the cessation of stress.

Yato kho, āvuso, ariyasāvako evaṃ dukkhaṃ pajānāti, evaṃ dukkhasamudayaṃ pajānāti, evaṃ dukkhanirodhaṃ pajānāti, evaṃ dukkhanirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya, paṭighānusayaṃ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṃ samūhanitvā, avijjaṃ pahāya vijjaṃ uppādetvā, diṭṭhevadhamme dukkhassantakaro hoti –

諸賢！聖弟子知如是苦、知如是苦之集、知如是苦之滅，知如是到達苦滅之道跡者。彼捨棄一切『貪隨眠』（慾貪、色貪、無色貪）、排除『瞋隨眠』、完全除去『我是』（有身見）之『見隨眠、慢隨眠』，捨棄『無明』（隨眠），令生起（漏盡）明，而於現法，作苦邊際──

Now, when a disciple of the noble ones discerns stress, the origination of stress, the cessation of stress, and the way of practice leading to the cessation of stress in this way, when — having entirely abandoned passion-obsession, having abolished aversion-obsession, having uprooted the view-&-conceit obsession ‘I am’; having abandoned ignorance & given rise to clear knowing — he has put an end to suffering &

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma”nti.

此聖弟子，具有正見、其見正直、對於教法，現見淨信，則是成就，正法者也。」

stress right in the here-&-now, it is to this extent, too, that a disciple of the noble ones is a person of right view… who has arrived at this true Dhamma.”

第四章 ✩ 知老死 Aging & death

（四） 92. “Sādhāvuso”ti kho te bhikkhū āyasmato sāriputtassa bhāsitaṃ abhinanditvā anumoditvā āyasmantaṃ sāriputtaṃ uttari pañhaṃ apucchuṃ – “siyā panāvuso, aññopi pariyāyo yathā ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma”nti?

「善哉！尊者！」彼等比丘信受舍利弗尊者之所說，隨喜之，後更發問曰：「尊者！此聖弟子，具有正見、其見正直、對於教法，現見淨信，則是成就，正法者也。更有其他法門否？」

“Siyā, āvuso. Yato kho, āvuso, ariyasāvako jarāmaraṇañca pajānāti, jarāmaraṇasamudayañca pajānāti, jarāmaraṇanirodhañca pajānāti, jarāmaraṇanirodhagāminiṃ paṭipadañca pajānāti –

舍利弗曰：「然！有。諸賢！若聖弟子知老死、知老死之集、知老死之滅、知到達老死滅之道跡者──

“There would. When a disciple of the noble ones discerns aging & death, the origination of aging & death, the cessation of aging & death, and the way of practice leading to the cessation of aging & death,

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ.

此聖弟子，具有正見、其見正直、對於教法，現見淨信，則是成就，正法者也。

then he is a person of right view… who has arrived at this true Dhamma.

Katamaṃ panāvuso, jarāmaraṇaṃ, katamo jarāmaraṇasamudayo, katamo jarāmaraṇanirodho, katamā jarāmaraṇanirodhagāminī paṭipadā? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ valittacatā āyuno saṃhāni indriyānaṃ paripāko – ayaṃ vuccatāvuso, jarā. Katamañcāvuso, maraṇaṃ? Yā [yaṃ (pī. ka.), satipaṭṭhānasuttepi] tesaṃ tesaṃ sattānaṃ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṃ maccu maraṇaṃ kālaṃkiriyā khandhānaṃ bhedo, kaḷevarassa nikkhepo, jīvitindriyassupacchedo – idaṃ vuccatāvuso, maraṇaṃ. Iti ayañca jarā idañca maraṇaṃ – idaṃ vuccatāvuso, jarāmaraṇaṃ. Jātisamudayā jarāmaraṇasamudayo, jātinirodhā jarāmaraṇanirodho, ayameva ariyo aṭṭhaṅgiko maggo jarāmaraṇanirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

諸賢！如何是老死？如何是老死之集？如何是老死之滅？如何是到達老死滅之道跡？曰：『於各各之有情界，各各有情之老衰、齒落、髮白增、皮膚皺，即壽命日衰、諸根日壞，此謂老也。又，各各有情由各各有情界沒去、壞滅、死、終，即諸蘊壞而捨棄形骸，此謂死也。如是此之老、如是此之死，此謂老死也。因生之集，而有老死集；因生之滅，而有老死滅。此八聖道分，是到達老死滅之道跡也，即正見、正思惟、正語、正業、正命、正精進、正念、正定。』

And what is aging & death? What is the origination of aging & death? What is the cessation of aging & death? What is the way of practice leading to the cessation of aging & death? Whatever aging, decrepitude, brokenness, graying, wrinkling, decline of life-force, weakening of the faculties of the various beings in this or that group of beings, that is called aging. Whatever deceasing, passing away, breaking up, disappearance, dying, death, completion of time, break up of the aggregates, casting off of the body, interruption in the life faculty of the various beings in this or that group of beings, that is called death. This aging & this death are called aging & death. From the origination of birth comes the origination of aging & death. From the cessation of birth comes the cessation of aging & death. And the way of practice leading to the cessation of aging & death is just this very noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

Yato kho, āvuso, ariyasāvako evaṃ jarāmaraṇaṃ pajānāti, evaṃ jarāmaraṇasamudaṃ pajānāti, evaṃ jarāmaraṇanirodhaṃ pajānāti, evaṃ jarāmaraṇanirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya…pe… dukkhassantakaro hoti –

諸賢！聖弟子如是知老死、如是知老死之集、如是知老死之滅、如是知到達老死滅之道跡者。彼捨棄一切『貪隨眠』（慾貪、色貪、無色貪）、排除『瞋隨眠』、完全除去『我是』（有身見）之『見隨眠、慢隨眠』，捨棄『無明』（隨眠），令生起（漏盡）明，而於現法，作苦邊際──

Now, when a disciple of the noble ones discerns aging & death, the origination of aging & death, the cessation of aging & death, and the way of practice leading to the cessation of aging & death in this way, when — having entirely abandoned passion-obsession, having abolished aversion-obsession, having uprooted the view-&-conceit obsession ‘I am’; having abandoned ignorance & given rise to clear knowing — he has put an end to suffering &

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma”nti.

此聖弟子，具有正見、其見正直、對於教法，現見淨信，則是成就，正法者也。」

stress right in the here-&-now, it is to this extent, too, that a disciple of the noble ones is a person of right view… who has arrived at this true Dhamma.”

第五章 ✩ 知生 Birth

（五） 93.“Sādhāvuso”tikho…pe…apucchuṃ–siyāpanāvuso…pe…

「善哉！尊者！」彼等比丘信受舍利弗尊者之所說，隨喜之，後更發問曰，「尊者！此聖弟子，具有正見、其見正直、對於教法，現見淨信，則是成就，正法者也。更有其他法門否？」

“siyā, āvuso. Yato kho, āvuso, ariyasāvako jātiñca pajānāti, jātisamudayañca pajānāti, jātinirodhañca pajānāti, jātinirodhagāminiṃ paṭipadañca pajānāti –

舍利弗曰：「然！有。諸賢！若聖弟子知生、知生之集、知生之滅、知到達生滅之道跡者──

“There would. When a disciple of the noble ones discerns birth, the origination of birth, the cessation of birth, and the way of practice leading to the cessation of birth,

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ.

此聖弟子，具有正見、其見正直、對於教法，現見淨信，則是成就，正法者也。

then he is a person of right view… who has arrived at this true Dhamma.

Katamā panāvuso, jāti, katamo jātisamudayo, katamo jātinirodho, katamā jātinirodhagāminī paṭipadā? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṃ pātubhāvo, āyatanānaṃ paṭilābho – ayaṃ vuccatāvuso, jāti. Bhavasamudayā jātisamudayo, bhavanirodhā jātinirodho, ayameva ariyo aṭṭhaṅgiko maggo jātinirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

諸賢！如何是生？如何是生之集？如何是生之滅？如何是到達生滅之道跡？曰：『於各各有情界，各各有情之誕生、得到生命、入胎、出生（轉生），即諸蘊之顯現、諸處之聚得，此謂生。因有之集，而有生之集；因有之滅，而有生之滅。此八聖道分，是到達生滅之道跡也，即正見、正思惟、正語、正業、正命、正精進、正念、正定。』

And what is birth? What is the origination of birth? What is the cessation of birth? What is the way of practice leading to the cessation of birth? Whatever birth, taking birth, descent, coming-to-be, coming-forth, appearance of aggregates, & acquisition of [sense] spheres of the various beings in this or that group of beings, that is called birth. From the origination of becoming comes the origination of birth. From the cessation of becoming comes the cessation of birth. And the way of practice leading to the cessation of birth is just this very noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

Yato kho, āvuso, ariyasāvako evaṃ jātiṃ pajānāti, evaṃ jātisamudayaṃ pajānāti, evaṃ jātinirodhaṃ pajānāti, evaṃ jātinirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya…pe… dukkhassantakaro hoti –

聖弟子如是知生、如是知生之集、如是知生之滅、如是知到達生滅之道跡者。彼捨棄一切『貪隨眠』（慾貪、色貪、無色貪）、排除『瞋隨眠』、完全除去『我是』（有身見）之『見隨眠、慢隨眠』，捨棄『無明』（隨眠），令生起（漏盡）明，而於現法，作苦邊際──

Now, when a disciple of the noble ones discerns birth, the origination of birth, the cessation of birth, and the way of practice leading to the cessation of birth in this way, when — having entirely abandoned passion-obsession, having abolished aversion-obsession, having uprooted the view-&-conceit obsession ‘I am’; having abandoned ignorance & given rise to clear knowing — he has put an end to suffering &

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma”nti.

此聖弟子，具有正見、其見正直、對於教法，現見淨信，則是成就，正法者也。」

stress right in the here-&-now, it is to this extent, too, that a disciple of the noble ones is a person of right view… who has arrived at this true Dhamma.”

第六章 ✩ 知有 Becoming

（六） 94. “Sādhāvuso”ti kho…pe… apucchuṃ – siyā panāvuso…pe…

“siyā, āvuso. Yato kho, āvuso, ariyasāvako bhavañca pajānāti, bhavasamudayañca pajānāti, bhavanirodhañca pajānāti, bhavanirodhagāminiṃ paṭipadañca pajānāti –

舍利弗曰：「然！有。諸賢！若聖弟子知有、知有之集、知有之滅、知到達有滅之道跡者──

“There would. When a disciple of the noble ones discerns becoming, the origination of becoming, the cessation of becoming, and the way of practice leading to the cessation of becoming,

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ.

此聖弟子，具有正見、其見正直、對於教法，現見淨信，則是成就，正法者也。

then he is a person of right view… who has arrived at this true Dhamma.

Katamo panāvuso, bhavo, katamo bhavasamudayo, katamo bhavanirodho, katamā bhavanirodhagāminī paṭipadā? Tayome, āvuso, bhavā – kāmabhavo, rūpabhavo, arūpabhavo. Upādānasamudayā bhavasamudayo, upādānanirodhā bhavanirodho, ayameva ariyo aṭṭhaṅgiko maggo bhavanirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

如何是有？如何是有之集？如何是有之滅？如何是到達有滅之道跡？曰，此等有三有：『慾有、色有、無色有』也。因取之集，而有有之集也。因取之滅，而有有之滅也。此八聖道分，是到達有滅之道跡也，即正見、正思惟、正語、正業、正命、正精進、正念、正定。

And what is becoming? What is the origination of becoming? What is the cessation of becoming? What is the way of practice leading to the cessation of becoming? There are these three becomings: sensual becoming, form becoming, & formless becoming. This is called becoming. From the origination of clinging comes the origination of becoming. From the cessation of clinging comes the cessation of becoming. And the way of practice leading to the cessation of becoming is just this very noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

Yato kho, āvuso, ariyasāvako evaṃ bhavaṃ pajānāti, evaṃ bhavasamudayaṃ pajānāti, evaṃ bhavanirodhaṃ pajānāti, evaṃ bhavanirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya…pe… dukkhassantakaro hoti.

諸賢！聖弟子如是知有、如是知有之集、如是知有之滅，如是知到達有滅之道跡者。彼捨棄一切『貪隨眠』（慾貪、色貪、無色貪）、排除『瞋隨眠』、完全除去『我是』（有身見）之『見隨眠、慢隨眠』，捨棄『無明』（隨眠），令生起（漏盡）明，而於現法，作苦邊際──

Now, when a disciple of the noble ones discerns becoming, the origination of becoming, the cessation of becoming, and the way of practice leading to the cessation of becoming in this way, when — having entirely abandoned passion-obsession, having abolished aversion-obsession, having uprooted the view-&-conceit obsession ‘I am’; having abandoned ignorance & given rise to clear knowing — he has put an end to suffering &

Ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma”nti.

此聖弟子，具有正見、其見正直、對於教法，現見淨信，則是成就，正法者也。」

stress right in the here-&-now, it is to this extent, too, that a disciple of the noble ones is a person of right view… who has arrived at this true Dhamma.”

第七章 ✩ 知取 Clinging

（七） 95. “Sādhāvuso”ti kho…pe… apucchuṃ – siyā panāvuso…pe…

“siyā, āvuso. Yato kho, āvuso, ariyasāvako upādānañca pajānāti, upādānasamudayañca pajānāti, upādānanirodhañca pajānāti, upādānanirodhagāminiṃ paṭipadañca pajānāti –

舍利弗曰：「然！有。諸賢！若聖弟子知取、知取之集、知取之滅、知到達取滅之道跡者──

“There would. When a disciple of the noble ones discerns clinging, the origination of clinging, the cessation of clinging, and the way of practice leading to the cessation of clinging,

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ.

此聖弟子，具有正見、其見正直、對於教法，現見淨信，則是成就，正法者也。

then he is a person of right view… who has arrived at this true Dhamma.

Katamaṃ panāvuso, upādānaṃ, katamo upādānasamudayo, katamo upādānanirodho, katamā upādānanirodhagāminī paṭipadā? Cattārimāni, āvuso, upādānāni – kāmupādānaṃ, diṭṭhupādānaṃ, sīlabbatupādānaṃ, attavādupādānaṃ. Taṇhāsamudayā upādānasamudayo, taṇhānirodhā upādānanirodho, ayameva ariyo aṭṭhaṅgiko maggo upādānanirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

如何是取？如何是取之集？如何是取之減？如何是到達取滅之道跡？曰，此等有四取：『慾取、見取、戒禁取、我語取』也。因渴愛之集，而有取之集；因渴愛之滅，而有取之滅。此八聖道分，是到達取滅之道跡也，即正見、正思惟、正語、正業、正命、正精進、正念、正定。

And what is clinging? What is the origination of clinging? What is the cessation of clinging? What is the way of practice leading to the cessation of clinging? There are these four clingings: sensuality clinging, view clinging, precept & practice clinging, and doctrine of self clinging. This is called clinging. From the origination of craving comes the origination of clinging. From the cessation of craving comes the cessation of clinging. And the way of practice leading to the cessation of clinging is just this very noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

Yato kho, āvuso, ariyasāvako evaṃ upādānaṃ pajānāti, evaṃ upādānasamudayaṃ pajānāti, evaṃ upādānanirodhaṃ pajānāti, evaṃ upādānanirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya…pe… dukkhassantakaro hoti –

諸賢！聖弟子如是知取、如是知取之集、如是知取之滅、如是知到達取滅之道跡者。彼捨棄一切『貪隨眠』（慾貪、色貪、無色貪）、排除『瞋隨眠』、完全除去『我是』（有身見）之『見隨眠、慢隨眠』，捨棄『無明』（隨眠），令生起（漏盡）明，而於現法，作苦邊際──

Now, when a disciple of the noble ones discerns clinging, the origination of clinging, the cessation of clinging, and the way of practice leading to the cessation of clinging in this way, when — having entirely abandoned passion-obsession, having abolished aversion-obsession, having uprooted the view-&-conceit obsession ‘I am’; having abandoned ignorance & given rise to clear knowing — he has put an end to suffering &

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma”nti.

此聖弟子，具有正見、其見正直、對於教法，現見淨信，則是成就，正法者也。」

stress right in the here-&-now, it is to this extent, too, that a disciple of the noble ones is a person of right view… who has arrived at this true Dhamma.”

第八章 ✩ 知渴愛 Craving

（八） 96.“Sādhāvuso”tikho…pe…apucchuṃ–siyāpanāvuso…pe…

“siyā, āvuso. Yato kho, āvuso, ariyasāvako taṇhañca pajānāti, taṇhāsamudayañca pajānāti, taṇhānirodhañca pajānāti, taṇhānirodhagāminiṃ paṭipadañca pajānāti –

舍利弗曰：「然！有。諸賢！若聖弟子知渴愛、知渴愛之集、知渴愛之滅、知到達渴愛滅之道跡者──

“There would. When a disciple of the noble ones discerns craving, the origination of craving, the cessation of craving, and the way of practice leading to the cessation of craving,

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ.

此聖弟子，具有正見、其見正直、對於教法，現見淨信，則是成就，正法者也。

then he is a person of right view… who has arrived at this true Dhamma.

Katamā panāvuso, taṇhā, katamo taṇhāsamudayo, katamo taṇhānirodho, katamā taṇhānirodhagāminī paṭipadā? Chayime, āvuso, taṇhākāyā – rūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā, phoṭṭhabbataṇhā, dhammataṇhā. Vedanāsamudayā taṇhāsamudayo, vedanānirodhā taṇhānirodho, ayameva ariyo aṭṭhaṅgiko maggo taṇhānirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

諸賢！如何是渴愛？如何是渴愛之集？如何是渴愛之滅？如何是到達渴愛滅之道跡？曰，此等有六渴愛：『色渴愛、聲渴愛、香渴愛、味渴愛、觸渴愛、法渴愛』。因受之集，而有渴愛之集；因受之滅，而有渴愛之滅。此八聖道分，是到達渴愛滅之道跡也，即正見、正思惟、正語、正業、正命、正精進、正念、正定。

And what is craving? What is the origination of craving? What is the cessation of craving? What is the way of practice leading to the cessation of craving? There are these six cravings: craving for forms, craving for sounds, craving for smells, craving for tastes, craving for tactile sensations, craving for ideas. This is called craving. From the origination of feeling comes the origination of craving. From the cessation of feeling comes the cessation of craving. And the way of practice leading to the cessation of craving is just this very noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

Yato kho, āvuso, ariyasāvako evaṃ taṇhaṃ pajānāti, evaṃ taṇhāsamudayaṃ pajānāti, evaṃ taṇhānirodhaṃ pajānāti, evaṃ taṇhānirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya…pe… dukkhassantakaro hoti –

諸賢！聖弟子如是知渴愛之集、如是知渴愛之滅、如是知到達渴愛滅之道跡者。彼捨棄一切『貪隨眠』（慾貪、色貪、無色貪）、排除『瞋隨眠』、完全除去『我是』（有身見）之『見隨眠、慢隨眠』，捨棄『無明』（隨眠），令生起（漏盡）明，而於現法，作苦邊際──

Now, when a disciple of the noble ones discerns craving, the origination of craving, the cessation of craving, and the way of practice leading to the cessation of craving in this way, when — having entirely abandoned passion-obsession, having abolished aversion-obsession, having uprooted the view-&-conceit obsession ‘I am’; having abandoned ignorance & given rise to clear knowing — he has put an end to suffering &

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma”nti.

此聖弟子，具有正見、其見正直、對於教法，現見淨信，則是成就，正法者也。」

stress right in the here-&-now, it is to this extent, too, that a disciple of the noble ones is a person of right view… who has arrived at this true Dhamma.”

第九章 ✩ 知受 Feeling

（九） 97. “Sādhāvuso”ti kho…pe… apucchuṃ – siyā panāvuso…pe…

“siyā, āvuso. Yato kho, āvuso, ariyasāvako vedanañca pajānāti, vedanāsamudayañca pajānāti, vedanānirodhañca pajānāti, vedanānirodhagāminiṃ paṭipadañca pajānāti –

舍利弗曰：「然！有。諸賢！若聖弟子知受、知受之集、知受之滅、知到達受滅之道跡者──

“There would. When a disciple of the noble ones discerns feeling, the origination of feeling, the cessation of feeling, and the way of practice leading to the cessation of feeling,

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ.

此聖弟子，具有正見、其見正直、對於教法，現見淨信，則是成就，正法者也。

then he is a person of right view… who has arrived at this true Dhamma.

Katamā panāvuso, vedanā, katamo vedanāsamudayo, katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā? Chayime, āvuso, vedanākāyā – cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā. Phassasamudayā vedanāsamudayo, phassanirodhā vedanānirodho, ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

如何是受？如何是受之集？如何是受之滅？如何是到達受滅之道跡？曰，此等有六受：『眼觸所生受、耳觸所生受、鼻觸所生受、舌觸所生受、身觸所生受、意觸所生受』。因觸之集，而有受之集。因觸之滅，而有受之滅。此八聖道分，是到達受滅之道跡也，即正見、正思惟、正語、正業、正命、正精進、正念、正定。

And what is feeling? What is the origination of feeling? What is the cessation of feeling? What is the way of practice leading to the cessation of feeling? There are these six feelings: feeling born from eye-contact, feeling born from ear-contact, feeling born from nose-contact, feeling born from tongue-contact, feeling born from body-contact, feeling born from intellect-contact. This is called feeling. From the origination of contact comes the origination of feeling. From the cessation of contact comes the cessation of feeling. And the way of practice leading to the cessation of feeling is just this very noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

Yato kho, āvuso, ariyasāvako evaṃ vedanaṃ pajānāti, evaṃ vedanāsamudayaṃ pajānāti, evaṃ vedanānirodhaṃ pajānāti, evaṃ vedanānirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya…pe… dukkhassantakaro hoti –

諸賢！聖弟子如是知受、如是知受之集、如是知受之滅、如是知到達受滅之道跡者。彼捨棄一切『貪隨眠』（慾貪、色貪、無色貪）、排除『瞋隨眠』、完全除去『我是』（有身見）之『見隨眠、慢隨眠』，捨棄『無明』（隨眠），令生起（漏盡）明，而於現法，作苦邊際──

Now, when a disciple of the noble ones discerns feeling, the origination of feeling, the cessation of feeling, and the way of practice leading to the cessation of feeling in this way, when — having entirely abandoned passion-obsession, having abolished aversion-obsession, having uprooted the view-&-conceit obsession ‘I am’; having abandoned ignorance & given rise to clear knowing — he has put an end to suffering &

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma”nti.

此聖弟子，具有正見、其見正直、對於教法，現見淨信，則是成就，正法者也。」

stress right in the here-&-now, it is to this extent, too, that a disciple of the noble ones is a person of right view… who has arrived at this true Dhamma.”

第十章 ✩ 知觸 Contact

（十） 98. “Sādhāvuso”ti kho…pe… apucchuṃ – siyā panāvuso…pe…

“siyā, āvuso. Yato kho, āvuso, ariyasāvako phassañca pajānāti, phassasamudayañca pajānāti, phassanirodhañca pajānāti, phassanirodhagāminiṃ paṭipadañca pajānāti –

舍利弗曰：「然！有。諸賢！若聖弟子知觸、知觸之集、知觸之滅、知到達觸滅之道跡者──

“There would. When a disciple of the noble ones discerns contact, the origination of contact, the cessation of contact, and the way of practice leading to the cessation of contact,

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ.

此聖弟子，具有正見、其見正直、對於教法，現見淨信，則是成就，正法者也。

then he is a person of right view… who has arrived at this true Dhamma.

Katamo panāvuso, phasso, katamo phassasamudayo, katamo phassanirodho, katamā phassanirodhagāminī paṭipadā? Chayime, āvuso, phassakāyā – cakkhusamphasso, sotasamphasso, ghānasamphasso, jivhāsamphasso, kāyasamphasso, manosamphasso. Saḷāyatanasamudayā phassasamudayo, saḷāyatananirodhā phassanirodho, ayameva ariyo aṭṭhaṅgiko maggo phassanirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

如何是觸？如何是觸之集？如何是觸之滅？如何是到達觸滅之道跡？曰，此等有六觸：『眼觸、耳觸、鼻觸、舌觸、身觸、意觸』。因六處之集，而有觸之集；因六處之滅，而有六觸之滅。此八聖道分，是到達觸滅之道跡也，即正見、正思惟、正語、正業、正命、正精進、正念、正定。

And what is contact? What is the origination of contact? What is the cessation of contact? What is the way of practice leading to the cessation of contact? There are these six classes of contact: eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, intellect-contact: This is called contact. From the origination of the six sense media comes the origination of contact. From the cessation of the six sense media comes the cessation of contact. And the way of practice leading to the cessation of contact is just this very noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

Yato kho, āvuso, ariyasāvako evaṃ phassaṃ pajānāti, evaṃ phassasamudayaṃ pajānāti, evaṃ phassanirodhaṃ pajānāti, evaṃ phassanirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya…pe… dukkhassantakaro hoti –

諸賢！聖弟子如是知觸、如是知觸之集、如是知觸之滅、如是知到達觸滅之道跡者。彼捨棄一切『貪隨眠』（慾貪、色貪、無色貪）、排除『瞋隨眠』、完全除去『我是』（有身見）之『見隨眠、慢隨眠』，捨棄『無明』（隨眠），令生起（漏盡）明，而於現法，作苦邊際──

Now, when a disciple of the noble ones discerns contact, the origination of contact, the cessation of contact, and the way of practice leading to the cessation of contact in this way, when — having entirely abandoned passion-obsession, having abolished aversion-obsession, having uprooted the view-&-conceit obsession ‘I am’; having abandoned ignorance & given rise to clear knowing — he has put an end to suffering &

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma”nti.

此聖弟子，具有正見、其見正直、對於教法，現見淨信，則是成就，正法者也。」

stress right in the here-&-now, it is to this extent, too, that a disciple of the noble ones is a person of right view… who has arrived at this true Dhamma.”

第十一章 ✩ 知六處 Six sense media

（十一） 99. “Sādhāvuso”ti kho…pe… apucchuṃ – siyā panāvuso…pe…

“siyā, āvuso. Yato kho, āvuso, ariyasāvako saḷāyatanañca pajānāti, saḷāyatanasamudayañca pajānāti, saḷāyatananirodhañca pajānāti, saḷāyatananirodhagāminiṃ paṭipadañca pajānāti –

舍利弗曰：「然！有。諸賢！若聖弟子知六處、知六處之集、知六處之滅、知到達六處滅之道跡者──

“There would. When a disciple of the noble ones discerns the six sense media, the origination of the six sense media, the cessation of the six sense media, and the way of practice leading to the cessation of the six sense media,

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ.

此聖弟子，具有正見、其見正直、對於教法，現見淨信，則是成就，正法者也。

then he is a person of right view… who has arrived at this true Dhamma.

Katamaṃ panāvuso, saḷāyatanaṃ, katamo saḷāyatanasamudayo, katamo saḷāyatananirodho, katamā saḷāyatananirodhagāminī paṭipadā? Chayimāni, āvuso, āyatanāni – cakkhāyatanaṃ, sotāyatanaṃ, ghānāyatanaṃ, jivhāyatanaṃ, kāyāyatanaṃ, manāyatanaṃ. Nāmarūpasamudayā saḷāyatanasamudayo, nāmarūpanirodhā saḷāyatananirodho, ayameva ariyo aṭṭhaṅgiko maggo saḷāyatananirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

如何是六處？如何是六處之集？如何是六處之滅？如何是到達六處滅之道跡？曰，此等有六處：『眼處、耳處、鼻處、舌處、身處、意處』。因有名色之集，而有六處之集；因有名色之滅，而有六處之滅。此八聖道分，是到達六處滅之道跡也，即正見、正思惟、正語、正業、正命、正精進、正念、正定。

And what are the six sense media? What is the origination of the six sense media? What is the cessation of the six sense media? What is the way of practice leading to the cessation of the six sense media? There are these six sense media: the eye-medium, the ear-medium, the nose-medium, the tongue-medium, the body-medium, the intellect-medium: These are called the six sense media. From the origination of name-&-form comes the origination of the six sense media. From the cessation of name-&-form comes the cessation of the six sense media. And the way of practice leading to the cessation of the six sense media is just this very noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

Yato kho, āvuso, ariyasāvako evaṃ saḷāyatanaṃ pajānāti, evaṃ saḷāyatanasamudayaṃ pajānāti, evaṃ saḷāyatananirodhaṃ pajānāti, evaṃ saḷāyatananirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya…pe… dukkhassantakaro hoti –

諸賢！聖弟子如是知六處、如是知六處之集、如是知六處之滅，如是知到達六處滅之道跡者。彼捨棄一切『貪隨眠』（慾貪、色貪、無色貪）、排除『瞋隨眠』、完全除去『我是』（有身見）之『見隨眠、慢隨眠』，捨棄『無明』（隨眠），令生起（漏盡）明，而於現法，作苦邊際──

Now, when a disciple of the noble ones discerns the six sense media, the origination of the six sense media, the cessation of the six sense media, and the way of practice leading to the cessation of the six sense media in this way, when — having entirely abandoned passion-obsession, having abolished aversion-obsession, having uprooted the view-&-conceit obsession ‘I am’; having abandoned ignorance & given rise to clear knowing — he has put an end to suffering &

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma”nti.

此聖弟子，具有正見、其見正直、對於教法，現見淨信，則是成就，正法者也。」

stress right in the here-&-now, it is to this extent, too, that a disciple of the noble ones is a person of right view… who has arrived at this true Dhamma.”

第十二章 ✩ 知名色 Name-&-form

（十二） 100. “Sādhāvuso”ti kho…pe… apucchuṃ – siyā panāvuso…pe…

“siyā, āvuso. Yato kho, āvuso, ariyasāvako nāmarūpañca pajānāti, nāmarūpasamudayañca pajānāti, nāmarūpanirodhañca pajānāti, nāmarūpanirodhagāminiṃ paṭipadañca pajānāti –

舍利弗曰：「然！有。諸賢！若聖弟子知名色、知名色之集、知名色之滅、知到達名色滅之道跡者──

“There would. When a disciple of the noble ones discerns name-&-form, the origination of name-&-form, the cessation of name-&-form, and the way of practice leading to the cessation of name-&-form,

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ.

此聖弟子，具有正見、其見正直、對於教法，現見淨信，則是成就，正法者也。

then he is a person of right view… who has arrived at this true Dhamma.

Katamaṃ panāvuso, nāmarūpaṃ, katamo nāmarūpasamudayo, katamo nāmarūpanirodho, katamā nāmarūpanirodhagāminī paṭipadā? Vedanā, saññā, cetanā, phasso, manasikāro – idaṃ vuccatāvuso, nāmaṃ; cattāri ca mahābhūtāni, catunnañca mahābhūtānaṃ upādāyarūpaṃ – idaṃ vuccatāvuso, rūpaṃ. Iti idañca nāmaṃ idañca rūpaṃ – idaṃ vuccatāvuso, nāmarūpaṃ. Viññāṇasamudayā nāmarūpasamudayo, viññāṇanirodhā nāmarūpanirodho, ayameva ariyo aṭṭhaṅgiko maggo nāmarūpanirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

如何是名色？如何是名色之集？如何是名色之滅？如何是到達名色滅之道跡？受、想、思、觸、作意，是謂名；（外）四大及（內）對四大所執取之色，是謂色；如是此之名、此之色、謂之名色。因有識之集，而有名色之集；因有識之滅，而有名色之滅。此八聖道分，是到達名色滅之道跡也，即正見、正思惟、正語、正業、正命、正精進、正念、正定。

And what is name-&-form? What is the origination of name-&-form? What is the cessation of name-&-form? What is the way of practice leading to the cessation of name-&-form? Feeling, perception, intention, contact, & attention: This is called name. The four great elements, and the form dependent on the four great elements: This is called form. This name & this form are called name-&-form. From the origination of consciousness comes the origination of name-&-form. From the cessation of consciousness comes the cessation of name-&-form. And the way of practice leading to the cessation of name-&-form is just this very noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

Yato kho, āvuso, ariyasāvako evaṃ nāmarūpaṃ pajānāti, evaṃ nāmarūpasamudayaṃ pajānāti, evaṃ nāmarūpanirodhaṃ pajānāti, evaṃ nāmarūpanirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya…pe… dukkhassantakaro hoti –

諸賢！聖弟子如是知名色、如是知名色之集、如是知名色之滅、如是知到達名色滅之道跡者。彼捨棄一切『貪隨眠』（慾貪、色貪、無色貪）、排除『瞋隨眠』、完全除去『我是』（有身見）之『見隨眠、慢隨眠』，捨棄『無明』（隨眠），令生起（漏盡）明，而於現法，作苦邊際──

Now, when a disciple of the noble ones discerns name-&-form, the origination of name-&-form, the cessation of name-&-form, and the way of practice leading to the cessation of name-&-form in this way, when — having entirely abandoned passion-obsession, having abolished aversion-obsession, having uprooted the view-&-conceit obsession ‘I am’; having abandoned ignorance & given rise to clear knowing — he has put an end to suffering &

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma”nti.

此聖弟子，具有正見、其見正直、對於教法，現見淨信，則是成就，正法者也。」

stress right in the here-&-now, it is to this extent, too, that a disciple of the noble ones is a person of right view… who has arrived at this true Dhamma.”

第十三章 ✩ 知識 Consciousness

（十三） 101. “Sādhāvuso”ti kho…pe… apucchuṃ – siyā panāvuso…pe…

“siyā, āvuso. Yato kho, āvuso, ariyasāvako viññāṇañca pajānāti, viññāṇasamudayañca pajānāti, viññāṇanirodhañca pajānāti, viññāṇanirodhagāminiṃ paṭipadañca pajānāti –

舍利弗曰：「然！有。諸賢！若聖弟子知識、知識之集、知識之滅、知到達識滅之道跡者──

“There would. When a disciple of the noble ones discerns consciousness, the origination of consciousness, the cessation of consciousness, and the way of practice leading to the cessation of consciousness,

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ.

此聖弟子，具有正見、其見正直、對於教法，現見淨信，則是成就，正法者也。

then he is a person of right view… who has arrived at this true Dhamma.

Katamaṃ panāvuso, viññāṇaṃ, katamo viññāṇasamudayo, katamo viññāṇanirodho, katamā viññāṇanirodhagāminī paṭipadā? Chayime, āvuso, viññāṇakāyā – cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manoviññāṇaṃ. Saṅkhārasamudayā viññāṇasamudayo, saṅkhāranirodhā viññāṇanirodho, ayameva ariyo aṭṭhaṅgiko maggo viññāṇanirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

如何是識？如何是識之集？如何是識之滅？如何是到達識滅之道跡？諸賢！此等有六識聚：眼識、耳識、鼻識、舌識、身識、意識。因行之集，而有識之集；因行之滅，而有識之滅。此八聖道分，是到達識滅之道跡也，即正見、正思惟、正語、正業、正命、正精進、正念、正定。

And what is consciousness? What is the origination of consciousness? What is the cessation of consciousness? What is the way of practice leading to the cessation of consciousness? There are these six classes of consciousness: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, intellect-consciousness. This is called consciousness. From the origination of fabrication comes the origination of consciousness. From the cessation of fabrication comes the cessation of consciousness. And the way of practice leading to the cessation of consciousness is just this very noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

Yato kho, āvuso, ariyasāvako evaṃ viññāṇaṃ pajānāti, evaṃ viññāṇasamudayaṃ pajānāti, evaṃ viññāṇanirodhaṃ pajānāti, evaṃ viññāṇanirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya…pe… dukkhassantakaro hoti –

諸賢！聖弟子如是知識、如是知識之集、如是知識之滅、如是知到達識滅之道跡者。彼捨棄一切『貪隨眠』（慾貪、色貪、無色貪）、排除『瞋隨眠』、完全除去『我是』（有身見）之『見隨眠、慢隨眠』，捨棄『無明』（隨眠），令生起（漏盡）明，而於現法，作苦邊際──

Now, when a disciple of the noble ones discerns consciousness, the origination of consciousness, the cessation of consciousness, and the way of practice leading to the cessation of consciousness in this way, when — having entirely abandoned passion-obsession, having abolished aversion-obsession, having uprooted the view-&-conceit obsession ‘I am’; having abandoned ignorance & given rise to clear knowing — he has put an end to suffering &

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma”nti.

此聖弟子，具有正見、其見正直、對於教法，現見淨信，則是成就，正法者也。」

stress right in the here-&-now, it is to this extent, too, that a disciple of the noble ones is a person of right view… who has arrived at this true Dhamma.”

第十四章 ✩ 知行 Fabrication

（十四） 102. “Sādhāvuso”ti kho…pe… apucchuṃ – siyā panāvuso…pe…

“siyā, āvuso. Yato kho, āvuso, ariyasāvako saṅkhāre ca pajānāti, saṅkhārasamudayañca pajānāti, saṅkhāranirodhañca pajānāti, saṅkhāranirodhagāminiṃ paṭipadañca pajānāti –

舍利弗曰：「然！有。諸賢！若聖弟子知行、知行之集、知行之滅、知到達行滅之道跡者──

“There would. When a disciple of the noble ones discerns fabrication, the origination of fabrication, the cessation of fabrication, and the way of practice leading to the cessation of fabrication,

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ.

此聖弟子，具有正見、其見正直、對於教法，現見淨信，則是成就，正法者也。

then he is a person of right view… who has arrived at this true Dhamma.

Katame panāvuso, saṅkhārā, katamo saṅkhārasamudayo, katamo saṅkhāranirodho, katamā saṅkhāranirodhagāminī paṭipadā? Tayome, āvuso, saṅkhārā – kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro. Avijjāsamudayā saṅkhārasamudayo, avijjānirodhā saṅkhāranirodho, ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

諸賢！如何是行？如何是行之集？如何是行之滅？如何是到達行滅之道跡？諸賢！此等有三行：身行、語行、心行也。因無明之集，而有行之集；因無明之滅，而有行之滅。此八聖道分，是到達行滅之道跡也，即正見、正思惟、正語、正業、正命、正精進、正念、正定。

And what is fabrication? What is the origination of fabrication? What is the cessation of fabrication? What is the way of practice leading to the cessation of fabrication? There are these three fabrications: bodily fabrication, verbal fabrication, mental fabrication. These are called fabrication. From the origination of ignorance comes the origination of fabrication. From the cessation of ignorance comes the cessation of fabrication. And the way of practice leading to the cessation of fabrication is just this very noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

Yato kho, āvuso, ariyasāvako evaṃ saṅkhāre pajānāti, evaṃ saṅkhārasamudayaṃ pajānāti, evaṃ saṅkhāranirodhaṃ pajānāti, evaṃ saṅkhāranirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya, paṭighānusayaṃ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṃ samūhanitvā, avijjaṃ pahāya vijjaṃ uppādetvā, diṭṭheva dhamme dukkhassantakaro hoti –

聖弟子如是知行、如是知行之集、如是知行之滅、如是知到達行滅之道跡者。彼捨棄一切『貪隨眠』（慾貪、色貪、無色貪）、排除『瞋隨眠』、完全除去『我是』（有身見）之『見隨眠、慢隨眠』，捨棄『無明』（隨眠），令生起（漏盡）明，而於現法，作苦邊際──

Now, when a disciple of the noble ones discerns fabrication, the origination of fabrication, the cessation of fabrication, and the way of practice leading to the cessation of fabrication in this way, when — having entirely abandoned passion-obsession, having abolished aversion-obsession, having uprooted the view-&-conceit obsession ‘I am’; having abandoned ignorance & given rise to clear knowing — he has put an end to suffering &

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma”nti.

此聖弟子，具有正見、其見正直、對於教法，現見淨信，則是成就，正法者也。」

stress right in the here-&-now, it is to this extent, too, that a disciple of the noble ones is a person of right view… who has arrived at this true Dhamma.”

第十五章 ✩ 知無明 Ignorance

（十五） 103. “Sādhāvuso”ti kho…pe… apucchuṃ – siyā panāvuso…pe…

“siyā, āvuso. Yato kho, āvuso, ariyasāvako avijjañca pajānāti, avijjāsamudayañca pajānāti, avijjānirodhañca pajānāti, avijjānirodhagāminiṃ paṭipadañca pajānāti –

舍利弗曰：「然！有。諸賢！若聖弟子知無明、知無明之集、知無明之滅、知到達無明滅之道跡者──

“There would. When a disciple of the noble ones discerns ignorance, the origination of ignorance, the cessation of ignorance, and the way of practice leading to the cessation of ignorance,

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ.

此聖弟子，具有正見、其見正直、對於教法，現見淨信，則是成就，正法者也。

then he is a person of right view… who has arrived at this true Dhamma.

Katamā panāvuso, avijjā, katamo avijjāsamudayo, katamo avijjānirodho, katamā avijjānirodhagāminī paṭipadā? Yaṃ kho, āvuso, dukkhe aññāṇaṃ, dukkhasamudaye aññāṇaṃ, dukkhanirodhe aññāṇaṃ, dukkhanirodhagāminiyā paṭipadāya aññāṇaṃ – ayaṃ vuccatāvuso, avijjā. Āsavasamudayā avijjāsamudayo, āsavanirodhā avijjānirodho, ayameva ariyo aṭṭhaṅgiko maggo avijjānirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

諸賢！如何是無明？如何是無明之集？如何是無明之滅？如何是到達無明滅之道跡？諸賢！不知於苦、不知於苦之集、不知於苦之滅、不知於到達苦滅之道跡，此謂無明。因漏之集，而有無明之集；因漏之滅，而有無明之滅。此八聖道分，是到達無明滅之道跡也，即正見、正思惟、正語、正業、正命、正精進、正念、正定。

And what is ignorance? What is the origination of ignorance? What is the cessation of ignorance? What is the way of practice leading to the cessation of ignorance? Any lack of knowledge with reference to stress, any lack of knowledge with reference to the origination of stress, any lack of knowledge with reference to the cessation of stress, any lack of knowledge with reference to the way of practice leading to the cessation of stress. This is called ignorance. From the origination of fermentation comes the origination of ignorance. From the cessation of fermentation comes the cessation of ignorance. And the way of practice leading to the cessation of ignorance is just this very noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

Yato kho, āvuso, ariyasāvako evaṃ avijjaṃ pajānāti, evaṃ avijjāsamudayaṃ pajānāti, evaṃ avijjānirodhaṃ pajānāti, evaṃ avijjānirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya, paṭighānusayaṃ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṃ samūhanitvā, avijjaṃ pahāya vijjaṃ uppādetvā, diṭṭheva dhamme dukkhassantakaro hoti –

諸賢！聖弟子如是知無明、如是知無明之集、如是知無明之滅、如是知到達無明滅之道跡者。彼捨棄一切『貪隨眠』（慾貪、色貪、無色貪）、排除『瞋隨眠』、完全除去『我是』（有身見）之『見隨眠、慢隨眠』，捨棄『無明』（隨眠），令生起（漏盡）明，而於現法，作苦邊際──

Now, when a disciple of the noble ones discerns ignorance, the origination of ignorance, the cessation of ignorance, and the way of practice leading to the cessation of ignorance in this way, when — having entirely abandoned passion-obsession, having abolished aversion-obsession, having uprooted the view-&-conceit obsession ‘I am’; having abandoned ignorance & given rise to clear knowing — he has put an end to suffering &

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma”nti.

此聖弟子，具有正見、其見正直、對於教法，現見淨信，則是成就，正法者也。」

stress right in the here-&-now, it is to this extent, too, that a disciple of the noble ones is a person of right view… who has arrived at this true Dhamma.”

第十六章 ✩ 知漏 Fermentation

（十六） 104. “Sādhāvuso”ti kho te bhikkhū āyasmato sāriputtassa bhāsitaṃ abhinanditvā anumoditvā āyasmantaṃ sāriputtaṃ uttari pañhaṃ apucchuṃ – “siyā panāvuso, aññopi pariyāyo yathā ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma”nti?

“Siyā, āvuso. Yato kho, āvuso, ariyasāvako āsavañca pajānāti, āsavasamudayañca pajānāti, āsavanirodhañca pajānāti, āsavanirodhagāminiṃ paṭipadañca pajānāti –

舍利弗曰：「然！有。諸賢！若聖弟子知漏、知漏之集、知漏之滅、知到達漏滅之道跡者──

“There would. When a disciple of the noble ones discerns (mental) fermentation, the origination of fermentation, the cessation of fermentation, and the way of practice leading to the cessation of fermentation,

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ.

此聖弟子，具有正見、其見正直、對於教法，現見淨信，則是成就，正法者也。

then he is a person of right view… who has arrived at this true Dhamma.

Katamo panāvuso, āsavo, katamo āsavasamudayo, katamo āsavanirodho, katamā āsavanirodhagāminī paṭipadāti? Tayome, āvuso, āsavā – kāmāsavo, bhavāsavo, avijjāsavo. Avijjāsamudayā āsavasamudayo, avijjānirodhā āsavanirodho, ayameva ariyo aṭṭhaṅgiko maggo āsavanirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

諸賢！如何是漏？如何是漏之集？如何是漏之滅？如何是到達漏滅之道跡？諸賢！此等有三漏：慾漏、有漏、無明漏也。因無明之集，而有漏之集；因無明之滅，而有漏之滅。此八聖道分，是到達漏滅之道跡也，即正見、正思惟、正語、正業、正命、正精進、正念、正定。

And what is fermentation? What is the origination of fermentation? What is the cessation of fermentation? What is the way of practice leading to the cessation of fermentation? There are these three fermentations: the fermentation of sensuality, the fermentation of becoming, the fermentation of ignorance. This is called fermentation. From the origination of ignorance comes the origination of fermentation. From the cessation of ignorance comes the cessation of fermentation. And the way of practice leading to the cessation of fermentation is just this very noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

Yato kho, āvuso, ariyasāvako evaṃ āsavaṃ pajānāti, evaṃ āsavasamudayaṃ pajānāti, evaṃ āsavanirodhaṃ pajānāti, evaṃ āsavanirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya, paṭighānusayaṃ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṃ samūhanitvā, avijjaṃ pahāya vijjaṃ uppādetvā, diṭṭheva dhamme dukkhassantakaro hoti –

諸賢！聖弟子如是知漏、如是知漏之集、如是知漏之滅、如是知到達漏滅之道跡者。彼捨棄一切『貪隨眠』（慾貪、色貪、無色貪）、排除『瞋隨眠』、完全除去『我是』（有身見）之『見隨眠、慢隨眠』，捨棄『無明』（隨眠），令生起（漏盡）明，而於現法，作苦邊際──

Now, when a disciple of the noble ones discerns fermentation, the origination of fermentation, the cessation of fermentation, and the way of practice leading to the cessation of fermentation in this way, when — having entirely abandoned passion-obsession, having abolished aversion-obsession, having uprooted the view-&-conceit obsession ‘I am’; having abandoned ignorance & given rise to clear knowing — he has put an end to suffering &

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma”nti. Idamavocāyasmā sāriputto.

此聖弟子，具有正見、其見正直、對於教法，現見淨信，則是成就，正法者也。」舍利弗尊者如此說完。

stress right in the here-&-now, it is to this extent, too, that a disciple of the noble ones is a person of right view, one whose view is made straight, who is endowed with verified confidence in the Dhamma, and who has arrived at this true Dhamma.” That is what Ven. Sariputta said.

第三品 ✫ 結語 (Epilog)

Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṃ abhinandunti.

彼等比丘，心滿意足、歡喜信受，舍利弗尊者，所（善）宣說！

Gratified, the monks delighted in Ven. Sariputta’s words.

Sammādiṭṭhisuttaṃ niṭṭhitaṃ navamaṃ. [ito paraṃ kesuci potthakesu imāpi gāthāyo§evaṃ dissanti –§dukkhaṃ jarāmaraṇaṃ upādānaṃ, saḷāyatanaṃ nāmarūpaṃ. viññāṇaṃ yā sā pare, katamā panāvuso padānaṃ§kiṃ jāti taṇhā ca vedanā, avijjāya catukkanayo. cattāri pare katamā, panāvuso padānaṃ kevalaṃ§āhāro ca bhavo phasso, saṅkhāro āsavapañcamo. yāva pañca pare katamā, panāvuso padānaṃ kiṃ§katamanti chabbidhā vuttaṃ, katamāni catubbidhāni. katamo pañcavidho vutto, sabbesaṃ ekasaṅkhānaṃ pañcanayapadāni cāti ]

正見經～根本法門品‧第九經終 Right View: the Ninth.

～《中部經典‧根本法門品‧Sammādiṭṭhisutta 正見經》(MN 9, 89-104)

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附錄十二緣起與四聖諦 The Four Noble Truths

十六緣起支苦聖諦集聖諦(全苦蘊集) 滅聖諦(全苦蘊滅) 道聖諦(八聖道分) ①漏 āsava 慾漏、有漏、無明漏因無明之集而有漏之集因無明之滅而有漏之滅正見、正思惟、正語、正業正命、正精進、正念、正定 ➋無明avijjā 不知於苦、苦之集苦之滅、苦滅之道因漏之集而有無明之集因漏之滅而有無明之滅同上 ➌行 saṅkhārā 身行、語行、心行因無明之集而有行之集因無明之滅而有行之滅同上 ➍識 viññāṇa 眼識、耳識、鼻識舌識、身識、意識因行之集… 因行之滅… 同上 ➎名色 nāma-rūpa 名：受、想、思、觸、作意色：四大及色取蘊因識之集… 因識之滅… 同上 ➏六入cha-āyatana 眼入、耳入……意入因名色之集… 因名色之滅… 同上 ➐觸phassa 眼觸、耳觸……意觸因六入之集… 因六入之滅… 同上 ➑受vedanā 眼觸……意觸所生受因觸之集… 因觸之滅… 同上 ➒渴愛taṇhā 色愛、聲愛、香愛味愛、觸愛、法愛因受之集… 因受之滅… 同上 ➓取upādāna 慾取、見取、戒禁取、我語取因渴愛之集… 因渴愛之滅… 同上 ⓫有bhava 慾有、色有、無色有因取之集… 因取之滅… 同上 ⓬生 jāti 受生、形成、出生、諸蘊顯現、諸處聚得因有之集… 因有之滅… 同上 ⓭老死 jarā-maraṇa 老衰齒落、髮白皮皺、壽衰根壞沒去壞滅、死終蘊壞、捨棄形骸因生之集… 因生之滅… 同上 ⑭苦 dukkha 生老病死、愁悲苦憂惱求不得、五取蘊渴愛 (導致再生、伴喜貪) 慾愛、有愛、無有愛渴愛完全離滅、放棄捨離、解脫無執同上 ⑮食 āhāra 摶食、觸食、意思食、識食因渴愛之集而有食之集因渴愛之滅而有食之滅同上 ⑯不善 akusala 殺生、不與取、邪婬、兩舌、粗惡語、綺語、慳貪、瞋恚、邪見貪(根)、瞋(根)、痴(根) 不貪、不瞋、不痴迴避殺生…… 迴避瞋恚、正見

♨ 我心清淨恆念四不壞信皈依處── Three Precious Ones and Buddha’s Commandments as my Refuge -

南無佛！南無法！南無僧！南無戒！ Namo Buddha! Namo Dhamma! Namo Sangha! Namo Sikkhapada!

♨ 迴向法界── Love and blessings…

願以此功德，迴向雙親眷； Willing to take the merit, bless to parents and family;

普及於一切，苦海常作舟。 Dedicated to all beings, dukkha-sea often for the boat.

善哉！善哉！善哉！ Good! Good! Good!

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聖典凡例 Text’s Introduction

一、編輯宗旨

✩ 自洲、法洲 ─➢ 自燈明，法燈明！～《長部經典‧Mahāparinibbānasutta 大般涅槃經》(DN 16, 165) “Ye hi keci, ānanda, etarahi vā mama vā accayena attadīpā viharissanti attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā, tamatagge me te, ānanda, bhikkhū bhavissanti ye keci sikkhākāmā”ti.

「阿難！於現在，或我滅後，若有人『以自燈明，隨時自歸依，不歸依他人；以法燈明，隨時法歸依，不歸依他人』者──阿難！彼等，於我比丘眾中，將在最高境地，必定樂於修學。」

何為「法燈明、法歸依」？

原始的佛陀教法──「法與律」，應以「四聖諦」為依歸： ⑴ Yo vo, ānanda, mayā dhammo ca vinayo ca desito paññatto, so vo mamaccayena satthā. 「阿難！依我為汝等，所說之『法與律』，於我滅後，當為，汝等之大師。」～《大般涅槃經》(DN 16, 216)

⑵ 「苦諦實苦，不可令樂；集真是因，更無異因；苦若滅者，即是因滅，因滅故果滅；滅苦之道，實是真道，更無餘道。」～《佛遺教經》

⑶ 有關部派思想，與「四聖諦」不相應，不予收錄者，如下：「 ⓵ Abhidhamma 論藏、⓶ Therāpadānapāḷi 長老譬喻、⓷ Therīapadānapāḷi 長老尼譬喻、⓸ Buddhavaṃsapāḷi 佛種姓、⓹ Cariyāpiṭakapāḷi 行藏、⓺ Jātakapāḷi 本生經。」

二、原典說明

⑴ 《巴利文原典》主要採用內觀研究所（Vipassana Research Institute，VRI）根據緬甸仰光第六次集結版。以下縮寫，用於代表《巴利文原典》的不同版本： sī. = Sri Lankan 斯里蘭卡 syā. = Thai 泰國 pī. = Pali Text Society 巴利聖典協會（PTS） ka. = Cambodian 柬埔寨

在下面的例子中，斯里蘭卡，泰國和PTS版本都是 “vāssa”，而不是 “vā assa” ── ‘Atthi me attā’ti vā assa [vāssa (sī. syā. pī.)] saccato thetato diṭṭhi uppajjati; 或者，他生起常見、當作真理：「有一個真我！」

⑵ 【巴利聖典】略縮寫 ➾ ❶ DA 法藏、DN 長部、MN 中部、SN 相應部、AN 增支部、KN 小部、Khp 小誦經、Dhp 法句經、Ud 自說經、Iti 如是語、Snp 經集、Viv 天宮事、Pev 餓鬼事、Thag 長老偈、Thig 長老尼偈、Mnd 大義釋、Cnd 小義釋、Ps 無礙解道、Ne 導論、Pe 三藏知津、Miln 彌蘭王問經、❷ VA 律藏、BV 比丘類、NV 比丘尼類、MV 律藏大品、CV 律藏小品、PV 律藏附隨、DV 戒本與目錄。

三、書籤提要

以下範例，為書籤提要，取代註解、說明── ☆ kāya-anu-passī 詳細（anu）觀看（passī 發現）身（kāya） ➾ kāye kāyānupassī 在身體中，詳細觀看、發現身體。

四、助印須知

本次結集，保留《巴利文原典》，並除去一切註解、說明，原因有四：

⑴ 一篇完善的翻譯，應是：「所見，即所得！」。不應，再增加註解、說明……，以致干擾《巴利文原典》的對讀！

⑵ 即使，再完善的翻譯文字，其內涵、其價值……，皆無法與《巴利文原典》，相提並論！更何況，翻譯錯誤、不精確等……時常發生！有鑑於疏漏情況，在所難免，保留《巴利文原典》，這意味著──保留日後修正、校對的可能性！

⑶ 佛陀是最好的心靈良醫：「我如良醫，知病說藥，服與不服，非醫咎也。又如善導，導人善道，聞之不行，非導過也！」～《佛遺教經》

不論，這藥方是──巴利文、英文、還是中文？若真想，了脫生死、苦海得渡……，皆當勉勵學之！

⑷ 因為，佛法出現於世，實是稀有、難得呀！不是嗎……？所以，真學佛人，應該培養：「以翻譯，為輔助工具，多多閱讀《巴利文原典》的好習慣。」才是明智之舉！

菩提僧團心法師謹誌於高雄【翠峰精舍】佛曆 2557（西曆 2014）年4 月20 日

免費流通，歡迎助印！ Free circulation, welcomed posted!

★ 敬請保持：經典內容與參考說明之完整，很感謝您！ ★ Please hold: the complete of scripture content and reference description, thank you very much!

（請注意裝訂邊，雙數頁在左側。） Please note that the binding edge, double the number of pages on the left.

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