《中部經典》Sabbāsavasutta 一切漏經 (MN 2) 巴漢英對照

《中部經典》第二經 Majjhimanikāya Sabbāsavasutta 一切漏經 Discourse on All the Cankers

巴漢英對照 佛曆 2563. 11. 8 菩提僧團 Ven. Devacitta 整理 Translated from the Pali by I.B. Horner, M.A. 供養──無上世尊、無上法身、無上舍利 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

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

一切漏經【大綱】(Outline) ♡ Wise Attention and Unwise Attention. - Discourse on All the Cankers (MN 2) ☼

《中部經典》第二經 Majjhimanikāya Sabbāsavasutta 1 一切漏經【大綱】(Outline) 2 一切漏經【目錄】(Contents) 3 一切漏經【詳細目錄】(Inventory) 4 啊！佛陀的智慧 What! Buddha’s Wisdom 8 三 皈 依 Tisaraṇa / Three Refuges 9 一切漏經 Sabbāsavasuttaṃ / Discourse on All the Cankers (MN 2, 14-28) 10 第一品 ✫ 前言 (Preface) 10 第二品 ✫ 決擇理性與非理性 Wise Attention and Unwise Attention 14 第三品 ✫ 結語 (Epilog) 38 聖典凡例 Text’s Introduction 41 免費流通，歡迎助印！ Free circulation, welcomed posted! 43

一切漏經【目錄】(Contents) ♡ Wise Attention and Unwise Attention. - Discourse on All the Cankers (MN 2) ☼

《中部經典》第二經 Majjhimanikāya Sabbāsavasutta 1 一切漏經【大綱】(Outline) 2 一切漏經【目錄】(Contents) 3 一切漏經【詳細目錄】(Inventory) 4 啊！佛陀的智慧 What! Buddha’s Wisdom 8 三 皈 依 Tisaraṇa / Three Refuges 9 一切漏經 Sabbāsavasuttaṃ / Discourse on All the Cankers (MN 2, 14-28) 10 第一品 ✫ 前言 (Preface) 10 第二品 ✫ 決擇理性與非理性 Wise Attention and Unwise Attention 14 第一章 ✩ 因為看見（四諦真理）而諸漏消失 Cankers should be got rid of by Vision 14 第二章 ✩ 因為防護（根門）而諸漏消失 Cankers should be got rid of by Control 24 第三章 ✩ 因為追隨善法（受持善法）而諸漏消失 Cankers should be got rid of by Use 27 第四章 ✩ 因為認同善法（肯定善法）而諸漏消失 Cankers should be got rid of by Endurance 30 第五章 ✩ 因為避免惡法（否定惡法）而諸漏消失 Cankers should be got rid of by Avoidance 31 第六章 ✩ 因為排除惡法（捨棄惡法）而諸漏消失 Cankers should be got rid of by Elimination 33 第七章 ✩ 因為修習（道品）而諸漏消失 Cankers should be got rid of by Development 35 第三品 ✫ 結語 (Epilog) 38 聖典凡例 Text’s Introduction 41 免費流通，歡迎助印！ Free circulation, welcomed posted! 43

一切漏經【詳細目錄】(Inventory) ♡ Wise Attention and Unwise Attention. - Discourse on All the Cankers (MN 2) ☼

《中部經典》第二經 Majjhimanikāya Sabbāsavasutta 1 一切漏經【大綱】(Outline) 2 一切漏經【目錄】(Contents) 3 一切漏經【詳細目錄】(Inventory) 4 啊！佛陀的智慧 What! Buddha’s Wisdom 8 三 皈 依 Tisaraṇa / Three Refuges 9 一切漏經 Sabbāsavasuttaṃ / Discourse on All the Cankers (MN 2, 14-28) 10 第一品 ✫ 前言 (Preface) 10 第二品 ✫ 決擇理性與非理性 Wise Attention and Unwise Attention 14 第一章 ✩ 因為看見（四諦真理）而諸漏消失 Cankers should be got rid of by Vision 14 ☼ 主題 ☞ 如理作意 Dassanā pahātabbāsavā 14 第一節 ❦ 非理性 ➾ 不正確「注意與不注意」 14 一、 不如理不作意──不正確理解「應不注意」 15 二、 不如理作意──不正確理解「應注意」 16

1.  不如理作意──應捨棄三漏！	16

2.  「存在」於過去世嗎？	17

3.  「存在」於未來世嗎？	17

4.  「存在」於現在世嗎？	18

5.  「我」是「恆常」──六種謬見！	19

第二節 ❦ 理性 ➾ 正確「注意與不注意」 21 一、 如理不作意──正確理解「應不注意」 21 二、 如理作意──正確理解「應注意」 22

1.  如理作意──應捨棄三漏！	22

2.  如理作意──應發展四諦智！	23

第二章 ✩ 因為防護（根門）而諸漏消失 Cankers should be got rid of by Control 24 ☼ 主題 ☞ 律儀勤 Saṃvarā pahātabbāsavā 24

1.  攝根護心──防護眼根	24

2.  攝根護心──防護耳根	24

3.  攝根護心──防護鼻根	25

4.  攝根護心──防護舌根	25

5.  攝根護心──防護身根	25

6.  攝根護心──防護意根	26

第三章 ✩ 因為追隨善法（受持善法）而諸漏消失 Cankers should be got rid of by Use 27 ☼ 主題 ☞ 衣食四緣（四聖種） Paṭisevanā pahātabbāsavā 27

1.  四依法──喜足衣服	27

2.  四依法──喜足飲食	27

3.  四依法──喜足住所	28

4.  四依法──喜足醫藥	28

第四章 ✩ 因為認同善法（肯定善法）而諸漏消失 Cankers should be got rid of by Endurance 30 ☼ 主題 ☞ 忍受困境 Adhivāsanā pahātabbāsavā 30 第五章 ✩ 因為避免惡法（否定惡法）而諸漏消失 Cankers should be got rid of by Avoidance 31 ☼ 主題 ☞ 迴避惡處 Parivajjanā pahātabbāsavā 31 第六章 ✩ 因為排除惡法（捨棄惡法）而諸漏消失 Cankers should be got rid of by Elimination 33 ☼ 主題 ☞ 斷三惡尋 Vinodanā pahātabbāsavā 33

1.  寂靜道跡──斷愛惡尋	33

2.  寂靜道跡──斷瞋惡尋	33

3.  寂靜道跡──斷害惡尋	33

第七章 ✩ 因為修習（道品）而諸漏消失 Cankers should be got rid of by Development 35 ☼ 主題 ☞ 七菩提分（修勤） Bhāvanā pahātabbāsavā 35

1.  勤修道品──遍念菩提分	35

2.  勤修道品──遍擇法菩提分	35

3.  勤修道品──遍精進菩提分	36

4.  勤修道品──遍喜菩提分	36

5.  勤修道品──遍輕安菩提分	36

6.  勤修道品──遍定菩提分	37

7.  勤修道品──遍捨菩提分	37

第三品 ✫ 結語 (Epilog) 38 聖典凡例 Text’s Introduction 41 免費流通，歡迎助印！ Free circulation, welcomed posted! 43

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!

༺ ⎈ ༻

一切漏經 Sabbāsavasuttaṃ / Discourse on All the Cankers (MN 2, 14-28)

第一品 ✫ 前言 (Preface)

（一） 14. Evaṃ me sutaṃ – 如是我聞── THUS have I heard:

ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. 曾經，世尊住舍衛城祇陀林給孤獨園。 At one time the Lord was staying near Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery.

Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – 那時，世尊呼喚比丘們說：「比丘們！」比丘們回答世尊說：「世尊！」世尊於是說： While he was there the Lord addressed the monks, saying: “Monks.” “Revered One,” these monks answered the Lord in assent. The Lord spoke thus:

“sabbāsavasaṃvarapariyāyaṃ vo, bhikkhave, desessāmi. Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti. 「比丘們！我為你們說示，防護一切（煩惱）漏流之法門。注意諦聽、當善思念！我今將說。」 “I will discourse to you, monks, on the means of controlling all the cankers. Listen and attend carefully, and I will speak.”

“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. 「願樂欲聞！」比丘們應諾世尊。 “Yes, Lord,” these monks answered the Lord in assent.

Bhagavā etadavoca – 世尊說： The Lord spoke thus:

（二） 15. “Jānato ahaṃ, bhikkhave, passato āsavānaṃ khayaṃ vadāmi, no ajānato no apassato. 「比丘們！我說：『由於認知、因為看見，而有諸漏滅盡；不是由於不知！不是因為不見！』 “I, monks, am speaking of the destruction of the cankers in one who knows, in one who sees, not in one who does not know, does not see.

Kiñca, bhikkhave, jānato kiñca passato āsavānaṃ khayaṃ vadāmi? 比丘們！我說：『由於認知什麼？因為看見什麼？而有諸漏滅盡呢？』 And what, monks, is the destruction of the cankers in one who knows, in one who sees?

Yoniso ca manasikāraṃ ayoniso ca manasikāraṃ. 『如理作意』──如理性且注意，與『非理作意』──非理性且注意： There is wise attention and unwise attention.

Ayoniso, bhikkhave, manasikaroto anuppannā ceva āsavā uppajjanti, uppannā ca āsavā pavaḍḍhanti; 比丘們！由於非理作意，那麼──未生諸漏，將會生起；已生諸漏，將會增長。 Monks, from unwise attention cankers arise that had not arisen, and also cankers that have arisen increase.

yoniso ca kho, bhikkhave, manasikaroto anuppannā ceva āsavā na uppajjanti, uppannā ca āsavā pahīyanti. 比丘們！由於如理作意，那麼──未生諸漏，將會不生；已生諸漏，將會消失。 But, monks, from wise attention cankers that had not arisen do not arise, and also cankers that have arisen decline.

☆ 四明覺 sampajañña ➾ ⑴ 有益明覺 sātthaka（律儀勤、防惡）──在生起念頭時，就能在有益及無益之間，作出有益選擇（防護根門）；⑵ 合宜明覺 sappāya（斷勤、斷惡）──能夠於適宜與不適宜之間，作出適宜選擇（斷三惡尋）；⑶ 行處明覺 gocara（修勤、修善）──行住坐臥，不捨棄念住（禪思主題：有去無回、無去有回、無去無回、有去有回）；⑷ 無痴明覺 asammoha（隨護勤、成善）──在行住坐臥等各方面，沒有愚痴、我見（忍受困境）。

☆ 四聖諦義 ➾ ⑴ 律儀勤（防惡）──「苦聖諦」應遍知「防護根門」；⑵ 斷勤（斷惡）──「集聖諦」應斷「三惡尋」；⑶ 修勤（修善）──「道聖諦」應修習「七菩提分」；⑷ 隨護勤（成善）──「滅聖諦」應現證「不淨觀、善之定相」。 (SN 56.29, 1099)

☆ 四護勤（四正斷） Cattāri padhānāni ➾ ① 律儀勤（防護根門） saṃvara-padhāna、② 斷勤（斷三惡尋） pahāna-padhāna、③ 修勤（七菩提分） bhāvanā-padhāna、④ 隨護勤（善護禪相） anurakkhaṇā-padhāna。 (AN 4.14)

☆ 四依 apassenāni ➾ saṅkhāyekaṃ 客觀辨認以後，而 ➀ 受持善法 paṭisevati（修勤──四依法、四聖種）；➁ 肯定善法 adhivāseti（隨護勤──忍受困境）；➂ 否定惡法 parivajjeti（律儀勤──迴避惡處）；➃ 捨棄惡法 vinodeti（斷勤──斷三惡尋）。

☆ 漏盡之因 ➾ ➊ 看見四諦（如理作意）；➋ 防護根門（律儀勤）；➌ 受持善法（衣食四緣──四依法、四聖種）；➍ 認同善法（忍受困境）；➎ 避免惡法（迴避惡處）；➏ 排除惡法（斷勤──斷三惡尋）；➐ 修習道品（修勤──七菩提分）。

（三） 16. “➊ Atthi, bhikkhave, āsavā dassanā pahātabbā, ➋ atthi āsavā saṃvarā pahātabbā, ➌ atthi āsavā paṭisevanā pahātabbā, ➍ atthi āsavā adhivāsanā pahātabbā, ➎ atthi āsavā parivajjanā pahātabbā, ➏ atthi āsavā vinodanā pahātabbā, ➐ atthi āsavā bhāvanā pahātabbā. 比丘們！➊ 因為看見（四諦真理）而諸漏消失、➋ 因為防護（根門）而諸漏消失、➌ 因為追隨（受持善法）而諸漏消失、➍ 因為認同（肯定善法）而諸漏消失、➎ 因為避免（否定惡法）而諸漏消失、➏ 因為排除（捨棄惡法）而諸漏消失、➐ 因為修習（道品）而諸漏消失。 There are, monks, ➊ cankers that should be got rid of by vision, ➋ there are cankers that should be got rid of by control, ➌ there are cankers that should be got rid of by use, ➍ there are cankers that should be got rid of by endurance, ➎ there are cankers that should be got rid of by avoidance, ➏ there are cankers that should be got rid of by elimination, ➐ there are cankers that should be got rid of by development.

卍　　　　卍　　　　卍

第二品 ✫ 決擇理性與非理性 Wise Attention and Unwise Attention

第一章 ✩ 因為看見（四諦真理）而諸漏消失 Cankers should be got rid of by Vision

☼ 主題 ☞ 如理作意 Dassanā pahātabbāsavā

（四） 17. “Katame ca, bhikkhave, āsavā dassanā pahātabbā? 比丘們！因為看見什麼，而諸（煩惱）漏流會消失呢？ And what, monks, are the cankers to be got rid of by vision?

第一節 ❦ 非理性 ➾ 不正確「注意與不注意」

Idha, bhikkhave, assutavā puthujjano – ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto – 比丘們！世上無聞凡夫，不見聖者、不知聖者之法、不以聖法被調御、不見善知識、不知善士之法、不以善士法被調御： Herein, monks, an uninstructed ordinary person, taking no count of the pure ones, unskilled in the dhamma of the pure ones, untrained in the dhamma of the pure ones; taking no count of the true men, unskilled in the dhamma of the true men, untrained in the dhamma of the true men,

manasikaraṇīye dhamme nappajānāti, amanasikaraṇīye dhamme nappajānāti. 『不理解應注意之法、不理解不應注意之法。』 does not comprehend the things which should be wisely attended to, does not comprehend the things which should not be wisely attended to.

So manasikaraṇīye dhamme appajānanto amanasikaraṇīye dhamme appajānanto, ye dhammā na manasikaraṇīyā, te dhamme manasi karoti, ye dhammā manasikaraṇīyā te dhamme na manasi karoti. 他既不理解應注意之法，又不理解不應注意之法：『注意於不應注意之法，而不注意於應注意之法。』 He, not comprehending the things that should be wisely attended to, not comprehending the things that should not be wisely attended to, wisely attends to those things which should not be wisely attended to, does not wisely attend to those things which should be wisely attended to.

一、 不如理不作意──不正確理解「應不注意」

“Katame ca, bhikkhave, dhammā na manasikaraṇīyā ye dhamme manasi karoti? 比丘們！如何是注意於不應注意之法呢？ And what, monks, are the things that should not be wisely attended to, but to which he wisely attends?

Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo uppajjati, uppanno vā kāmāsavo pavaḍḍhati; anuppanno vā bhavāsavo uppajjati, uppanno vā bhavāsavo pavaḍḍhati; anuppanno vā avijjāsavo uppajjati, uppanno vā avijjāsavo pavaḍḍhati – 比丘們！當他注意於此法時：『生起──未生慾漏，增長──已生慾漏；生起──未生有漏，增長──已生有漏；生起──未生無明漏，增長──已生無明漏。』 From his wisely attending to these things, monks, the canker of sense-pleasure arises which had not arisen before or the canker of sense-pleasure, arisen, increases; or the canker of becoming arises which had not arisen before or the canker of becoming, arisen, increases; or the canker of ignorance arises which had not arisen before or the canker of ignorance, arisen, increases.

ime dhammā na manasikaraṇīyā ye dhamme manasi karoti. 他注意於此等不應注意之法！ These are the things to which he wisely attends but which should not be wisely attended to.

二、 不如理作意──不正確理解「應注意」

“Katame ca, bhikkhave, dhammā manasikaraṇīyā ye dhamme na manasi karoti? 比丘們！如何是不注意於應注意之法呢？ And what, monks, are the things that should be wisely attended to, but to which he does not wisely attend?

1.   不如理作意──應捨棄三漏！

Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo na uppajjati, uppanno vā kāmāsavo pahīyati; anuppanno vā bhavāsavo na uppajjati, uppanno vā bhavāsavo pahīyati; anuppanno vā avijjāsavo na uppajjati, uppanno vā avijjāsavo pahīyati – 比丘們！當他注意於此法時：『不生起──未生慾漏，捨棄──已生慾漏；不生起──未生有漏，捨棄──已生有漏；不生起──未生無明漏，捨棄──已生無明漏。』 From his wisely attending to these things, monks, either the canker of sense-pleasure which had not arisen does not arise, or if the canker of sense-pleasure has arisen it declines; or if the canker of becoming has not arisen it does not arise, or if the canker of becoming has arisen it declines; or if the canker of ignorance has not arisen it does not arise, or if the canker of ignorance has arisen it declines.

ime dhammā manasikaraṇīyā ye dhamme na manasi karoti. 他不注意於此等應注意之法！ These are things that should be wisely attended to, but to which he does not wisely attend.

“Tassa amanasikaraṇīyānaṃ dhammānaṃ manasikārā manasikaraṇīyānaṃ dhammānaṃ amanasikārā anuppannā ceva āsavā uppajjanti uppannā ca āsavā pavaḍḍhanti. 如果，注意於不應注意之法，不注意於應注意之法者；那麼，未生諸漏將會生起、已生諸漏將會增長。 If he wisely attends to things which should not be wisely attended to, if he does not wisely attend to things which should be wisely attended to, cankers arise which had not arisen before and also the cankers, arisen, increase.

（五） 18. “So evaṃ ayoniso manasi karoti – 他注意於這些非理性（思維）： In these ways he is not wisely attending:

2.   「存在」於過去世嗎？

‘ahosiṃ nu kho ahaṃ atītamaddhānaṃ? ① 是否確實？我存在於過去世嗎？ if he thinks, ‘Now, was I in a past period?

Na nu kho ahosiṃ atītamaddhānaṃ? ② 是否確實？不存在於過去世嗎？ Now, was I not in a past period?

Kiṃ nu kho ahosiṃ atītamaddhānaṃ? ③ 是否確實？如何存在於過去世呢？ Now, what was I in a past period?

Kathaṃ nu kho ahosiṃ atītamaddhānaṃ? ④ 是否確實？何故存在於過去世呢？ Now, how was I in a past period?

Kiṃ hutvā kiṃ ahosiṃ nu kho ahaṃ atītamaddhānaṃ? ⑤ 是否確實？我存在於過去世，而後變成何者呢？ Now, having been what, what did I become in a past period?

3.   「存在」於未來世嗎？

Bhavissāmi nu kho ahaṃ anāgatamaddhānaṃ? ① 是否確實？我存在於未來世嗎？ Now, will I come to be in a future period?

Na nu kho bhavissāmi anāgatamaddhānaṃ? ② 是否確實？不存在於未來世嗎？ Now, will I not come to be in a future period?

Kiṃ nu kho bhavissāmi anāgatamaddhānaṃ? ③ 是否確實？如何存在於未來世呢？ Now, what will I come to be in a future period?

Kathaṃ nu kho bhavissāmi anāgatamaddhānaṃ? ④ 是否確實？何故存在於未來世呢？ Now, how will I come to be in a future period?

Kiṃ hutvā kiṃ bhavissāmi nu kho ahaṃ anāgatamaddhānan’ti? ⑤ 是否確實？我存在於未來世，而後變成何者呢？ Having become what, what will I come to be in a future period?’

4.   「存在」於現在世嗎？

Etarahi vā paccuppannamaddhānaṃ [paccuppannamaddhānaṃ ārabbha (syā.)] ajjhattaṃ kathaṃkathī hoti – 又於現在，對於現在世心裡疑惑： Or, if he is now subjectively doubtful about the present period, and thinks:

‘ahaṃ nu khosmi? ① 我是否確實存在嗎？ ‘Now, am I?

No nu khosmi? ② 是否確實不存在嗎？ Now, am I not?

Kiṃ nu khosmi? ③ 是否確實？如何存在呢？ Now, what am I?

Kathaṃ nu khosmi? ④ 是否確實？何故存在呢？ Now, how am I?

Ayaṃ nu kho satto kuto āgato? ⑤ 是否確實？此有情由何處而來呢？ Now, whence has this being come?

So kuhiṃ gāmī bhavissatī’ti? ⑥ 是否確實？此有情將投生何處呢？ Where-going will it come to be?’

5.   「我」是「恆常」──六種謬見！

（六） 19. “Tassa evaṃ ayoniso manasikaroto channaṃ diṭṭhīnaṃ aññatarā diṭṭhi uppajjati. 諸如此類，非理性注意者，於六常見中，將生起任何一見，即： To one who does not pay wise attention in these ways, one of six (wrong) views arises:

‘Atthi me attā’ti vā assa [vāssa (sī. syā. pī.)] saccato thetato diṭṭhi uppajjati; ⑴ 或者，他生起常見、當作真理：『我是我──本體是我（有一個真我）！』 ‘There is for me a self’ - the view arises to him as though it were true, as though it were real.

‘natthi me attā’ti vā assa saccato thetato diṭṭhi uppajjati; ⑵ 或者，他生起常見、當作真理：『我非我──本體不是我（有另一個我）！』 Or, ‘There is not for me a self.’ - the view arises to him as though it were true, as though it were real.

‘attanāva attānaṃ sañjānāmī’ti vā assa saccato thetato diṭṭhi uppajjati; ⑶ 或者，他生起常見、當作真理：『我思故我在──我因為感知而存在（感知是我）！』 Or, ‘Simply by self am I aware of self.’ - the view arises to him as though it were true, as though it were real.

‘attanāva anattānaṃ sañjānāmī’ti vā assa saccato thetato diṭṭhi uppajjati; ⑷ 或者，他生起常見、當作真理：『離思故我在──我因為離開感知而存在（離感知是我）！』 Or, ‘Simply by self am I aware of not-self.’ - the view arises to him as though it were true, as though it were real.

‘anattanāva attānaṃ sañjānāmī’ti vā assa saccato thetato diṭṭhi uppajjati; ⑸ 或者，他生起常見、當作真理：『我思我不在──我因為感知而不存在（感知不是我）！』 Or, ‘Simply by not-self am I aware of self’ - the view arises to him as though it were true, as though it were real.

atha vā panassa evaṃ diṭṭhi hoti – ⑹ 或者，他又有這樣見解： Or a wrong view occurs to him thus:

‘yo me ayaṃ attā vado vedeyyo tatra tatra kalyāṇapāpakānaṃ kammānaṃ vipākaṃ paṭisaṃvedeti 『凡我所說，這個真我，可以感知──彼彼各處，受善惡業、異熟果報！』 ‘Whatever is this self for me that speaks, that experiences and knows, that experiences now here, now there, the fruition of deeds that are lovely and that are depraved,

so kho pana me ayaṃ attā nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tatheva ṭhassatī’ti. 而且，他又以為：『這個真我，應是連續、堅固、常恆、不變易法、永遠如此、保持住立！』 it is this self for me that is permanent, stable, eternal, not subject to change, that will stand firm like unto the eternal.’

Idaṃ vuccati, bhikkhave, diṭṭhigataṃ diṭṭhigahanaṃ diṭṭhikantāraṃ diṭṭhivisūkaṃ diṭṭhivipphanditaṃ diṭṭhisaṃyojanaṃ. 比丘們！這些謬見叫做：『見解叢林、見解險途、見解戲論、見解爭論、見解結縛！』 This, monks, is called going to wrong views, holding wrong views, the wilds of wrong views, the wriggling of wrong views, the scuffling of wrong views, the fetter of wrong views.

Diṭṭhisaṃyojanasaṃyutto, bhikkhave, assutavā puthujjano na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi; ‘na parimuccati dukkhasmā’ti vadāmi. 比丘們！無聞凡夫，被見結所縛，不能從生、老、死、愁、悲、苦、憂、惱……而得解脫。所以，我說：『不能解脫苦！』 Fettered with the fetter of wrong views, monks, the uninstrueted ordinary person is not set free from birth, from old age and dying, from griefs, from sorrows, from ills, from tribulations, from miseries, he is not set free from anguish, I say.

第二節 ❦ 理性 ➾ 正確「注意與不注意」

（七） 20. “Sutavā ca kho, bhikkhave, ariyasāvako – ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto – 然而，比丘們！已聞法聖弟子，已見聖者、熟知聖者之法、以聖法被調御、已見善知識、熟知善士之法、以善士法被調御： But the instructed disciple of the pure ones who takes count of the pure ones, who is skilled in the dhamma of the pure ones, well trained in the dhamma of the pure ones, who takes count of the true men, who is skilled in the dhamma of the true men, well trained in the dhamma of the true men -

manasikaraṇīye dhamme pajānāti amanasikaraṇīye dhamme pajānāti. 『正確理解應注意之法、正確理解不應注意之法。』 he comprehends the things that should be wisely attended to, he comprehends the things that should not be wisely attended to;

So manasikaraṇīye dhamme pajānanto amanasikaraṇīye dhamme pajānanto ye dhammā na manasikaraṇīyā te dhamme na manasi karoti, ye dhammā manasikaraṇīyā te dhamme manasi karoti. 他既正確理解應注意之法，又正確理解不應注意之法：『不注意於不應注意之法，而注意於應注意之法。』 he, comprehending the things that should be wisely attended to, comprehending the things that should not be wisely attended to, does not wisely attend to those things which should not be wisely attended to, he wisely attends to those things which should be wisely attended to.

一、 如理不作意──正確理解「應不注意」

“Katame ca, bhikkhave, dhammā na manasikaraṇīyā ye dhamme na manasi karoti? 比丘們！如何是不注意於不應注意之法呢？ And which, monks, are those things which he does not wisely attend to because they should not be wisely attended to?

Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo uppajjati, uppanno vā kāmāsavo pavaḍḍhati; anuppanno vā bhavāsavo uppajjati, uppanno vā bhavāsavo pavaḍḍhati; anuppanno vā avijjāsavo uppajjati, uppanno vā avijjāsavo pavaḍḍhati – 比丘們！當他注意於此法時：『生起──未生慾漏，增長──已生慾漏；生起──未生有漏，增長──已生有漏；生起──未生無明漏，增長──已生無明漏。』 Those things, monks, by wisely attending to which there arises the canker of sense-pleasure which had not arisen before, or the canker of sense-pleasure which, arisen before, increases. Or there arises the canker of becoming which had not arisen before, or the canker of becoming which, arisen before, increases. Or there arises the canker of ignorance which had not arisen before, or the canker of ignorance which, arisen before, increases.

ime dhammā na manasikaraṇīyā, ye dhamme na manasi karoti. 他不注意於此等不應注意之法！ These are the things to which he does not wisely attend because they should not be wisely attended to.

二、 如理作意──正確理解「應注意」

“Katame ca, bhikkhave, dhammā manasikaraṇīyā ye dhamme manasi karoti? 比丘們！如何是注意於應注意之法呢？ And which, monks, are the things to which he wisely attends because they should be wisely attended to?

1.   如理作意──應捨棄三漏！

Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo na uppajjati, uppanno vā kāmāsavo pahīyati; anuppanno vā bhavāsavo na uppajjati, uppanno vā bhavāsavo pahīyati; anuppanno vā avijjāsavo na uppajjati, uppanno vā avijjāsavo pahīyati – 比丘們！當他注意於此法時：『不生起──未生慾漏，捨棄──已生慾漏；不生起──未生有漏，捨棄──已生有漏；不生起──未生無明漏，捨棄──已生無明漏。』 Those things, monks, by wisely attending to which there does not arise the canker of sense-pleasure which had not arisen before or the canker of sense-pleasure which, arisen before, declines; those things, monks, by wisely attending to which there does not arise the canker of becoming which had not arisen before or the canker of becoming which, arisen before, declines; those things, monks, by wisely attending to which there does not arise the canker of ignorance which had not arisen before or the canker of ignorance which, arisen before, declines.

ime dhammā manasikaraṇīyā ye dhamme manasi karoti. 他注意於此等應注意之法！ These are the things to which he wisely attends because they should be wisely attended to.

“Tassa amanasikaraṇīyānaṃ dhammānaṃ amanasikārā manasikaraṇīyānaṃ dhammānaṃ manasikārā anuppannā ceva āsavā na uppajjanti, uppannā ca āsavā pahīyanti 如果，不注意於不應注意之法，注意於應注意之法者；那麼，未生諸漏將不會生起、已生諸漏將會消失。 If he is one who does not wisely attend to things that should not be wisely attended to, if he is one who wisely attends to things that should be wisely attended to, both the cankers which have not arisen do not arise, and the cankers which have arisen decline.

2.   如理作意──應發展四諦智！

（八） 21. “So ‘idaṃ dukkhan’ti yoniso manasi karoti, ‘ayaṃ dukkhasamudayo’ti yoniso manasi karoti, ‘ayaṃ dukkhanirodho’ti yoniso manasi karoti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yoniso manasi karoti. 他如理作意：『這是──苦聖諦』； 如理作意：『這是──苦之集聖諦』； 如理作意：『這是──苦之滅聖諦』； 如理作意：『這是──到達苦滅之道聖諦』。 He, thinking: ‘This is anguish,’ wisely attends. He, thinking: ‘This is the origin of anguish,’ wisely attends. He, thinking: ‘This is the stopping of anguish,’ wisely attends. He, thinking: ‘This is the course leading to the stopping of anguish,’ wisely attends.

Tassa evaṃ yoniso manasikaroto tīṇi saṃyojanāni pahīyanti – sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso. 像他這樣！如理作意、捨斷三結──有身見結、疑結、戒禁取結。 Because he wisely attends thus, the three fetters decline: wrong view as to one’s own body, doubt, adherence to (wrongful) rites and ceremonies.

Ime vuccanti, bhikkhave, āsavā dassanā pahātabbā. 比丘們！這樣叫做：『因為看見（四諦真理），而諸（煩惱）漏流會消失！』 These, monks, are called the cankers to be got rid of by vision.

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第二章 ✩ 因為防護（根門）而諸漏消失 Cankers should be got rid of by Control

☼ 主題 ☞ 律儀勤 Saṃvarā pahātabbāsavā

（九） 22. “Katame ca, bhikkhave, āsavā saṃvarā pahātabbā? 比丘們！因為防護什麼，而諸（煩惱）漏流會消失呢？ And what, monks, are the cankers to be got rid of by control?

1.   攝根護心──防護眼根

Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cakkhundriyasaṃvarasaṃvuto viharati. ⑴ 比丘們！此處有比丘，如理思擇，以眼根律儀，防護（律儀勤）而住。 In this teaching, monks, a monk, wisely reflective, lives controlled with control over the sense-organ of the eye,

Yañhissa, bhikkhave, cakkhundriyasaṃvaraṃ asaṃvutassa viharato uppajjeyyuṃ āsavā vighātapariḷāhā, cakkhundriyasaṃvaraṃ saṃvutassa viharato evaṃsa te āsavā vighātapariḷāhā na honti. 比丘們！他若（放逸），不持續防護眼根，隨著諸（煩惱）漏流──憂慼、熱惱生起。他若攝禦，以住於防護眼根，令達諸（煩惱）漏流──憂慼、熱惱消失。

2.   攝根護心──防護耳根

Paṭisaṅkhā yoniso sotindriyasaṃvarasaṃvuto viharati…pe… ⑵ 比丘們！此處有比丘，如理思擇，以耳根律儀，防護（律儀勤）而住。 比丘們！他若（放逸），不持續防護耳根，隨著諸（煩惱）漏流──憂慼、熱惱生起。他若攝禦，以住於防護耳根，令達諸（煩惱）漏流──憂慼、熱惱消失。 lives controlled with control over the sense-organ of the ear,

3.   攝根護心──防護鼻根

ghānindriyasaṃvarasaṃvuto viharati…pe… ⑶ 比丘們！此處有比丘，如理思擇，以鼻根律儀，防護（律儀勤）而住。 比丘們！他若（放逸），不持續防護鼻根，隨著諸（煩惱）漏流──憂慼、熱惱生起。他若攝禦，以住於防護鼻根，令達諸（煩惱）漏流──憂慼、熱惱消失。 lives controlled with control over the sense-organ of the nose,

4.   攝根護心──防護舌根

jivhindriyasaṃvarasaṃvuto viharati…pe… ⑷ 比丘們！此處有比丘，如理思擇，以舌根律儀，防護（律儀勤）而住。 比丘們！他若（放逸），不持續防護舌根，隨著諸（煩惱）漏流──憂慼、熱惱生起。他若攝禦，以住於防護舌根，令達諸（煩惱）漏流──憂慼、熱惱消失。 lives controlled with control over the sense-organ of the tongue,

5.   攝根護心──防護身根

kāyindriyasaṃvarasaṃvuto viharati…pe… ⑸ 比丘們！此處有比丘，如理思擇，以身根律儀，防護（律儀勤）而住。 比丘們！他若（放逸），不持續防護身根，隨著諸（煩惱）漏流──憂慼、熱惱生起。他若攝禦，以住於防護身根，令達諸（煩惱）漏流──憂慼、熱惱消失。 lives controlled with control over the sense-organ of the body,

6.   攝根護心──防護意根

manindriyasaṃvarasaṃvuto viharati. ⑹ 比丘們！此處有比丘，如理思擇，以意根律儀，防護（律儀勤）而住。 lives controlled with control over the sense-organ of the mind.

Yañhissa, bhikkhave, manindriyasaṃvaraṃ asaṃvutassa viharato uppajjeyyuṃ āsavā vighātapariḷāhā, manindriyasaṃvaraṃ saṃvutassa viharato evaṃsa te āsavā vighātapariḷāhā na honti. 比丘們！他若（放逸），不持續防護意根，隨著諸（煩惱）漏流──憂慼、熱惱生起。他若攝禦，以住於防護意根，令達諸（煩惱）漏流──憂慼、熱惱消失。

“Yañhissa, bhikkhave, saṃvaraṃ asaṃvutassa viharato uppajjeyyuṃ āsavā vighātapariḷāhā, saṃvaraṃ saṃvutassa viharato evaṃsa te āsavā vighātapariḷāhā na honti. 比丘們！他若（放逸），不持續防護（根門），隨著諸（煩惱）漏流──憂慼、熱惱生起。他若攝禦，以住於防護（根門），令達諸（煩惱）漏流──憂慼、熱惱消失。 Whereas, monks, if he lived uncontrolled in regard to control over these sense-organs, cankers which are destructive and consuming might arise. But if he lives controlled with control over these organs, then the cankers which are destructive and consuming are not.

Ime vuccanti, bhikkhave, āsavā saṃvarā pahātabbā. 比丘們！這樣叫做：『因為防護（根門），而諸（煩惱）漏流會消失！』 These, monks, are called the cankers to be got rid of by control.

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第三章 ✩ 因為追隨善法（受持善法）而諸漏消失 Cankers should be got rid of by Use

☼ 主題 ☞ 衣食四緣（四聖種） Paṭisevanā pahātabbāsavā

（十） 23. “Katame ca, bhikkhave, āsavā paṭisevanā pahātabbā? 比丘們！因為追隨什麼，而諸（煩惱）漏流會消失呢？ And what, monks, are the cankers to be got rid of by use?

1.   四依法──喜足衣服

Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cīvaraṃ paṭisevati – ⑴ 比丘們！此處有比丘，如理思擇，以受用衣服，即： In this teaching, monks, a monk, wisely reflective, uses a robe -

‘yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṃsamakasavātātapasarīṃsapa- [siriṃsapa (sī. syā. pī.)] samphassānaṃ paṭighātāya, yāvadeva hirikopīnappaṭicchādanatthaṃ’. 僅僅只為排除寒冷、排除炎熱，又為抵禦虻、蚊、惡風、烈日，以及一切爬蟲類（蛇、蠍）侵擾，又僅僅只為遮羞蔽體。 simply for warding off the cold, for warding off the heat, for warding off the touch of gadfly, mosquito, wind and sun, creeping things, simply for the sake of covering his nakedness.

2.   四依法──喜足飲食

“Paṭisaṅkhā yoniso piṇḍapātaṃ paṭisevati – ⑵ 如理思擇，以受用飲食，即：

Wisely reflective, he uses alms food -

‘neva davāya, na madāya, na maṇḍanāya, na vibhūsanāya, 『非為玩樂、非為肥壯、非為美麗、非為裝飾； not for sport, not for indulgence, not for personal charm, not for beautification,

yāvadeva imassa kāyassa ṭhitiyā yāpanāya, vihiṃsūparatiyā, brahmacariyānuggahāya, 僅僅只為維持身體、能夠生存、令不損傷、助修梵行； but just enough for the support and sustenance of the body, for keeping it unharmed, for furthering the Brahma-faring,

iti purāṇañca vedanaṃ paṭihaṅkhāmi navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro ca’ [cāti (sī.)]. 如此實行，以除舊餓、新脹不生，使我不致生理受苦，得以無過、安穩樂住。』 thinking: ‘Thus do I crush out former feeling and do not set going new feeling; and there will be for me faultlessness and living in comfort.’

3.   四依法──喜足住所

“Paṭisaṅkhā yoniso senāsanaṃ paṭisevati – ⑶ 如理思擇，以受用住所、坐臥用具，即： Wisely reflective, he uses lodgings -

‘yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṃsamakasavātātapasarīṃsapasamphassānaṃ paṭighātāya, yāvadeva utuparissayavinodanapaṭisallānārāmatthaṃ’. 僅僅只為排除寒冷、排除炎熱，又為抵禦虻、蚊、惡風、烈日，以及一切爬蟲類（蛇、蠍）侵擾，又僅僅只為防禦險難、惡劣天氣、樂於禪思。 only for warding off the cold, for warding off the heat, for warding off the touch of gadfly, mosquito, wind, sun and creeping things, only for dispelling the dangers of the seasons, for the purpose of enjoying seclusion.

4.   四依法──喜足醫藥

“Paṭisaṅkhā yoniso gilānappaccayabhesajjaparikkhāraṃ paṭisevati – ⑷ 如理思擇，以受用藥物、藥具，以治療病痛，即： Wisely reflective, he uses the requisite of medicines for the sick -

‘yāvadeva uppannānaṃ veyyābādhikānaṃ vedanānaṃ paṭighātāya, abyābajjhaparamatāya’ [abyāpajjhaparamatāya (sī. syā. pī.), abyāpajjaparamatāya (ka.)]. 『僅僅，只為療癒：所生疾病、種種苦受；以使自己從死亡、苦迫中，解脫出來，以得安適、自在。』 for warding off injurious feelings that have arisen, for the maximum of well-being.

“Yañhissa, bhikkhave, appaṭisevato uppajjeyyuṃ āsavā vighātapariḷāhā, paṭisevato evaṃsa te āsavā vighātapariḷāhā na honti. 比丘們！他若不如此受用者，將使諸（煩惱）漏流──憂慼、熱惱生起；他若如此受用者，將使諸（煩惱）漏流──憂慼、熱惱消失。 Whereas, monks, if he does not use (the requisites), the cankers which are destructive and consuming might arise, but because he does use (them), therefore these cankers which are destructive and consuming are not.

Ime vuccanti, bhikkhave, āsavā paṭisevanā pahātabbā. 比丘們！這樣叫做：『因為追隨善法（受持善法），而諸（煩惱）漏流會消失！』 These, monks, are called the cankers to be got rid of by use.

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第四章 ✩ 因為認同善法（肯定善法）而諸漏消失 Cankers should be got rid of by Endurance

☼ 主題 ☞ 忍受困境 Adhivāsanā pahātabbāsavā

（十一） 24. “Katame ca, bhikkhave, āsavā adhivāsanā pahātabbā? 比丘們！因為認同什麼，而諸（煩惱）漏流會消失呢？ And what, monks, are the cankers to be got rid of by endurance?

Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso khamo hoti sītassa uṇhassa, jighacchāya pipāsāya. 比丘們！此處有比丘，如理思擇，以忍耐（如同大地承受）寒、暑、飢、渴。 In this teaching, monks, a monk, wisely reflective, is one who bears cold, heat, hunger, thirst,

Ḍaṃsamakasavātātapasarīṃsapasamphassānaṃ, duruttānaṃ durāgatānaṃ vacanapathānaṃ, 虻、蚊、惡風、烈日，以及一切爬蟲類（蛇、蠍）侵擾……惡意辱罵、流言誹謗， the touch of gadfly, mosquito, wind and sun, creeping things, ways of speech that are irksome, unwelcome;

uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ [tippānaṃ (sī. syā. pī.)] kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsakajātiko hoti. 源身劇苦、激烈堅固、辛辣苦澀、討厭不適、如奪命苦……皆生起忍耐。 he is of a character to bear bodily feelings which, arising, are painful, acute, sharp, shooting, disagreeable, miserable, deadly.

“Yañhissa, bhikkhave, anadhivāsayato uppajjeyyuṃ āsavā vighātapariḷāhā, adhivāsayato evaṃsa te āsavā vighātapariḷāhā na honti. 比丘們！他若不如此忍耐者，將使諸（煩惱）漏流──憂慼、熱惱生起；他若如此忍耐者，將使諸（煩惱）漏流──憂慼、熱惱消失。 Whereas, monks, if he lacked endurance, the cankers which are destructive and consuming might arise. But because he endures, therefore these cankers which are destructive and consuming are not.

Ime vuccanti, bhikkhave, āsavā adhivāsanā pahātabbā. 比丘們！這樣叫做：『因為認同善法（肯定善法），而諸（煩惱）漏流會消失！』 These, monks, are called the cankers to be got rid of by endurance.

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第五章 ✩ 因為避免惡法（否定惡法）而諸漏消失 Cankers should be got rid of by Avoidance

☼ 主題 ☞ 迴避惡處 Parivajjanā pahātabbāsavā

（十二） 25. “Katame ca, bhikkhave, āsavā parivajjanā pahātabbā? 比丘們！因為避免什麼，而諸（煩惱）漏流會消失呢？ And what, monks, are the cankers to be got rid of by avoidance?

Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso 比丘們！此處有比丘，如理思擇，以： In this teaching, monks, a monk, wisely reflective,

caṇḍaṃ hatthiṃ parivajjeti, caṇḍaṃ assaṃ parivajjeti, caṇḍaṃ goṇaṃ parivajjeti, caṇḍaṃ kukkuraṃ parivajjeti, 迴避惡象、迴避惡馬、迴避惡牛、迴避惡犬， avoids a fierce elephant, avoids a fierce horse, avoids a fierce bull, avoids a fierce dog,

ahiṃ khāṇuṃ kaṇṭakaṭṭhānaṃ sobbhaṃ papātaṃ candanikaṃ oḷigallaṃ. （迴避）毒蛇、殘株樹樁、荊棘障礙、斷崖溝坑、池塘沼澤。 a snake, the stump of a tree, a thorny brake, a deep hole, a mountain slope, a refuse pool, a rubbish pit.

Yathārūpe anāsane nisinnaṃ yathārūpe agocare carantaṃ yathārūpe pāpake mitte bhajantaṃ 如坐不適坐處、如行不適行處、如伴不實惡友； Wisely reflecting, he avoids that which is not an (allowable) seat, and that which is not a (lawful) resort (for alms), and those who are depraved friends.

viññū sabrahmacārī pāpakesu ṭhānesu okappeyyuṃ, so tañca anāsanaṃ tañca agocaraṃ te ca pāpake mitte paṭisaṅkhā yoniso parivajjeti. 明智同修，將認定此是惡處安排；他如理思擇，以迴避不適坐處、不適行處、不實惡友。 For if he were sitting on what is not an (allowable) seat like that, if he were walking in what is not a (lawful) resort (for alms) like that, if he were associating with depraved friends like that, his intelligent fellow Brahma-farers would suspect him of depraved qualities.

“Yañhissa, bhikkhave, aparivajjayato uppajjeyyuṃ āsavā vighātapariḷāhā, parivajjayato evaṃsa te āsavā vighātapariḷāhā na honti. 比丘們！他若不如此迴避者，將使諸（煩惱）漏流──憂慼、熱惱生起；他若如此迴避者，將使諸（煩惱）漏流──憂慼、熱惱消失。 Whereas, monks, if he does not avoid (these occasions), the cankers which are destructive and consuming might arise, but if he avoids (them), therefore these cankers which are destructive and consuming are not.

Ime vuccanti, bhikkhave, āsavā parivajjanā pahātabbā. 比丘們！這樣叫做：『因為避免惡法（否定惡法），而諸（煩惱）漏流會消失！』 These, monks, are called the cankers to be got rid of by avoidance.

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第六章 ✩ 因為排除惡法（捨棄惡法）而諸漏消失 Cankers should be got rid of by Elimination

☼ 主題 ☞ 斷三惡尋 Vinodanā pahātabbāsavā

（十三） 26. “Katame ca, bhikkhave, āsavā vinodanā pahātabbā? 比丘們！因為排除什麼，而諸（煩惱）漏流會消失呢？ And what, monks, are the cankers to be got rid of by elimination?

Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso 比丘們！此處有比丘，如理思擇，以： In this teaching, monks, a monk, wisely reflective,

1.   寂靜道跡──斷愛惡尋

uppannaṃ kāmavitakkaṃ nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti, ① 不認同、捨斷、排除、廢止、完全停止、令棄捨，所生起之『愛尋』； does not give in to thought about sense-pleasures that has arisen, he gets rid of it, he eliminates it, makes an end of it, sends it to its ceasing;

2.   寂靜道跡──斷瞋惡尋

uppannaṃ byāpādavitakkaṃ…pe… ② 不認同、捨斷、排除、廢止、完全停止、令棄捨，所生起之『瞋尋』； he does not give in to malevolent thought that has arisen, he gets rid of it, he eliminates it, he makes an end of it, sends it to its ceasing;

3.   寂靜道跡──斷害惡尋

uppannaṃ vihiṃsāvitakkaṃ…pe… ③ 不認同、捨斷、排除、廢止、完全停止、令棄捨，所生起之『害尋』； he does not give in to thought of harming that has arisen, he gets rid of it, he eliminates it, he makes an end of it, sends it to its ceasing;

uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti. 不認同、捨斷、排除、廢止、完全停止、令棄捨，（一切）所生起之『惡不善法』； he does not give in to evil unskilled mental objects that have constantly arisen, he gets rid of them, eliminates them, makes an end of them, sends them to their ceasing.

“Yañhissa, bhikkhave, avinodayato uppajjeyyuṃ āsavā vighātapariḷāhā, vinodayato evaṃsa te āsavā vighātapariḷāhā na honti. 比丘們！他若不如此排除者，將使諸（煩惱）漏流──憂慼、熱惱生起；他若如此排除者，將使諸（煩惱）漏流──憂慼、熱惱消失。 Whereas, monks, if he does not eliminate (these thoughts), the cankers which are destructive and consuming might arise, but if he eliminates (them), therefore these cankers which are destructive and consuming are not.

Ime vuccanti, bhikkhave, āsavā vinodanā pahātabbā. 比丘們！這樣叫做：『因為排除惡法（捨棄惡法），而諸（煩惱）漏流會消失！』 These, monks, are called the cankers to be got rid of by elimination.

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第七章 ✩ 因為修習（道品）而諸漏消失 Cankers should be got rid of by Development

☼ 主題 ☞ 七菩提分（修勤） Bhāvanā pahātabbāsavā

（十四） 27. “Katame ca, bhikkhave, āsavā bhāvanā pahātabbā? 比丘們！因為修習什麼，而諸（煩惱）漏流會消失呢？ And what, monks, are the cankers to be got rid of by (mental) development?

1.   勤修道品──遍念菩提分

Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ; ⑴ 比丘們！此處有比丘，如理思擇，依遠離、依離貪、依滅盡、向於捨，以修習（發展、培養）『遍念菩提分』； In this teaching, monks, a monk, wisely reflective, develops mindfulness as a link in awakening and which is dependent on aloofness, dependent on lack of attraction, dependent on ceasing, ending in renunciation.

2.   勤修道品──遍擇法菩提分

paṭisaṅkhā yoniso dhammavicayasambojjhaṅgaṃ bhāveti…pe… ⑵ 如理思擇，依遠離、依離貪、依滅盡、向於捨，以修習（發展、培養）『遍擇法菩提分』； Wisely reflective, he develops investigation of dhamma as a link in awakening, and which is dependent on aloofness, dependent on lack of attraction, dependent on ceasing, ending in renunciation.

3.   勤修道品──遍精進菩提分

vīriyasambojjhaṅgaṃ bhāveti… ⑶ 如理思擇，依遠離、依離貪、依滅盡、向於捨，以修習（發展、培養）『遍精進菩提分』； Wisely reflective, he develops energy as a link in awakening, and which is dependent on aloofness, dependent on lack of attraction, dependent on ceasing, ending in renunciation.

4.   勤修道品──遍喜菩提分

pītisambojjhaṅgaṃ bhāveti… ⑷ 如理思擇，依遠離、依離貪、依滅盡、向於捨，以修習（發展、培養）『遍喜菩提分』； Wisely reflective, he develops rapture as a link in awakening, and which is dependent on aloofness, dependent on lack of attraction, dependent on ceasing, ending in renunciation.

5.   勤修道品──遍輕安菩提分

passaddhisambojjhaṅgaṃ bhāveti… ⑸ 如理思擇，依遠離、依離貪、依滅盡、向於捨，以修習（發展、培養）『遍輕安菩提分』； Wisely reflective, he develops serenity as a link in awakening, and which is dependent on aloofness, dependent on lack of attraction, dependent on ceasing, ending in renunciation.

6.   勤修道品──遍定菩提分

samādhisambojjhaṅgaṃ bhāveti… ⑹ 如理思擇，依遠離、依離貪、依滅盡、向於捨，以修習（發展、培養）『遍定菩提分』； Wisely reflective, he develops concentration as a link in awakening, and which is dependent on aloofness, dependent on lack of attraction, dependent on ceasing, ending in renunciation.

7.   勤修道品──遍捨菩提分

upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. ⑺ 如理思擇，依遠離、依離貪、依滅盡、向於捨，以修習（發展、培養）『遍捨菩提分』。 Wisely reflective, he develops even-mindedness as a link in awakening, and which is dependent on aloofness, dependent on lack of attraction, dependent on ceasing, ending in renunciation.

“Yañhissa, bhikkhave, abhāvayato uppajjeyyuṃ āsavā vighātapariḷāhā, bhāvayato evaṃsa te āsavā vighātapariḷāhā na honti. 比丘們！他若不如此修習者，將使諸（煩惱）漏流──憂慼、熱惱生起；他若如此修習者，將使諸（煩惱）漏流──憂慼、熱惱消失。 Whereas, monks, if he does not develop (these links in awakening), the cankers which are destructive and consuming might arise. But if he develops (them), therefore these cankers which are destructive and consuming are not.

Ime vuccanti, bhikkhave, āsavā bhāvanā pahātabbā. 比丘們！這樣叫做：『因為修習（道品），而諸（煩惱）漏流會消失！』 These, monks, are called the cankers to be got rid of by development.

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第三品 ✫ 結語 (Epilog)

（十五） 28. “Yato kho, bhikkhave, bhikkhuno ye āsavā dassanā pahātabbā te dassanā pahīnā honti, 比丘們！若比丘們── ➊ 凡是因為看見（四諦真理──如理作意），而諸（煩惱）漏流會消失者；則依看見（四諦真理──如理作意）而諸（煩惱）漏流消失！ Monks, in whatever monk those cankers to be got rid of by vision are got rid of by vision,

ye āsavā saṃvarā pahātabbā te saṃvarā pahīnā honti, ➋ 凡是因為防護（根門──律儀勤），而諸（煩惱）漏流會消失者；則依防護（根門──律儀勤）而諸（煩惱）漏流消失！ in whatever monk those cankers to be got rid of by control are got rid of by control,

ye āsavā paṭisevanā pahātabbā te paṭisevanā pahīnā honti, ➌ 凡是因為追隨（受持善法──四依法、四聖種），而諸（煩惱）漏流會消失者；則依追隨（受持善法──四依法、四聖種）而諸（煩惱）漏流消失！ in whatever monk those cankers to be got rid of by use are got rid of by use,

ye āsavā adhivāsanā pahātabbā te adhivāsanā pahīnā honti, ➍ 凡是因為認同（肯定善法──忍受困境），而諸（煩惱）漏流會消失者；則依認同（肯定善法──忍受困境）而諸（煩惱）漏流消失！ in whatever monk those cankers to be got rid of by endurance are got rid of by endurance,

ye āsavā parivajjanā pahātabbā te parivajjanā pahīnā honti, ➎ 凡是因為避免（否定惡法──迴避惡處），而諸（煩惱）漏流會消失者；則依避免（否定惡法──迴避惡處）而諸（煩惱）漏流消失！ in whatever monk those cankers to be got rid of by avoidance are got rid of by avoidance,

ye āsavā vinodanā pahātabbā te vinodanā pahīnā honti, ➏ 凡是因為排除（捨棄惡法──斷三惡尋），而諸（煩惱）漏流會消失者；則依排除（捨棄惡法──斷三惡尋）而諸（煩惱）漏流消失！ in whatever monk those cankers to be got rid of by elimination are got rid of by elimination,

ye āsavā bhāvanā pahātabbā te bhāvanā pahīnā honti; ➐ 凡是因為修習（道品──七菩提分），而諸（煩惱）漏流會消失者；則依修習（道品──七菩提分）而諸（煩惱）漏流消失！ in whatever monk those cankers to be got rid of by mental development are got rid of by mental development,

ayaṃ vuccati, bhikkhave – 比丘們！這被稱為： this monk is called, monks,

‘bhikkhu sabbāsavasaṃvarasaṃvuto viharati, 『比丘以防護一切（煩惱）漏流之律儀而住， one who is controlled with control over all the cankers.

acchecchi [acchejji (ka.)] taṇhaṃ, vivattayi [vāvattayi (sī. pī.)] saṃyojanaṃ, 已脫渴愛、輪迴、結縛， He has cut off craving, done away with fetter,

sammā mānābhisamayā antamakāsi dukkhassā’”ti.Idamavoca bhagavā. 息滅慢心、正盡苦邊。』」世尊如此說完。 and by fully mastering pride, will make an end of anguish.” Thus spoke the Lord.

Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti. 比丘們，心滿意足、 歡喜信受世尊之所說。 Delighted, these monks rejoiced in what the Lord had said.

Sabbāsavasuttaṃ niṭṭhitaṃ dutiyaṃ. 一切漏經 ～根本法門品‧第二經終 Discourse on All the Cankers: the Second.

～《中部經典‧根本法門品‧Sabbāsavasutta 一切漏經》(MN 2, 14-28)

༺ ⎈ ༻

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!

༺ ⎈ ༻

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

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★ 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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