《長部經典》第十五 Mahānidānasutta 大緣經 (DN 15)
☆ 【如實觀看，隨觀】 anupassati ➾ 【如實觀看身，隨觀身】 kāyānupassī ➾ 【如實觀看一切】 samanupassati ➾ 【如實觀看、發現一切】 samanupassituṃ ➾ 【如實觀看、發現，當下一切】 samanupassamāna, samanupassanta ➾ 【曾如實觀看一切】 samanupassi ➾ 【曾如實觀看彼一切】 samanupassasī ➾ 【我如實觀看一切】 samanupassāmī. ～【心法師，整理】
（二十七） 121. “Kittāvatā ca, ānanda, attānaṃ samanupassamāno samanupassati?
阿難！如何，如實觀看、發現，當下一切：『真我本體』？
"To what extent, Ananda, does one assume when assuming a self?
Vedanaṃ vā hi, ānanda, attānaṃ samanupassamāno samanupassati – ‘vedanā me attā’ti.
阿難！對於感受，或以──如實觀看、發現真我，當下一切：『感受是真我本體』；
Assuming feeling to be the self, one assumes that 'Feeling is my self'
‘Na heva kho me vedanā attā, appaṭisaṃvedano me attā’ti iti vā hi,
或以：『感受實非真我本體，離開一切所感受之（心靈、心念）處，即是真我本體』。
[or] 'Feeling is not my self: My self is oblivious [to feeling]'
ānanda, attānaṃ samanupassamāno samanupassati.
阿難！如是，如實觀看、發現真我，當下一切：『真我本體』！
…
‘Na heva kho me vedanā attā, nopi appaṭisaṃvedano me attā, attā me vediyati, vedanādhammo hi me attā’ti iti vā hi,
或以：『感受實非真我本體，離開一切所感受之（心靈、心念）處，亦非真我本體。我即（法念住）──依所感受、感知諸法自性者，始是真我本體』。
[or] 'Neither is feeling my self, nor is my self oblivious to feeling, but rather my self feels, in that my self is subject to feeling.'
ānanda, attānaṃ samanupassamāno samanupassati.
阿難！如是，如實觀看、發現真我，當下一切：『真我本體』！
…
（二十八） 122. “Tatrānanda, yo so evamāha – ‘vedanā me attā’ti, so evamassa vacanīyo –
阿難！此中，對認為『感受是真我本體』者，不得不如是言：
"Now, one who says, 'Feeling is my self,' should be addressed as follows:
‘tisso kho imā, āvuso, vedanā – sukhā vedanā dukkhā vedanā adukkhamasukhā vedanā.
『友！此感受有三，是──樂受、苦受、不苦不樂受。
'There are these three feelings, my friend — feelings of pleasure, feelings of pain, and feelings of neither pleasure nor pain.
Imāsaṃ kho tvaṃ tissannaṃ vedanānaṃ katamaṃ attato samanupassasī’ti?
此等，三感受之中，汝曾如實觀看彼一切，何為我者？』
Which of these three feelings do you assume to be the self?'
Yasmiṃ, ānanda, samaye sukhaṃ vedanaṃ vedeti, neva tasmiṃ samaye dukkhaṃ vedanaṃ vedeti, na adukkhamasukhaṃ vedanaṃ vedeti;
阿難！若於某時……，經驗樂受，其同時，不經驗苦受，又不經驗不苦不樂受，
At a moment when a feeling of pleasure is sensed, no feeling of pain or of neither pleasure nor pain is sensed.
sukhaṃyeva tasmiṃ samaye vedanaṃ vedeti.
其時，應唯經驗樂受。
Only a feeling of pleasure is sensed at that moment.
Yasmiṃ, ānanda, samaye dukkhaṃ vedanaṃ vedeti, neva tasmiṃ samaye sukhaṃ vedanaṃ vedeti, na adukkhamasukhaṃ vedanaṃ vedeti;
阿難！若又於某時……，經驗苦受，其同時，不經驗樂受，又不經驗不苦不樂受，
At a moment when a feeling of pain is sensed, no feeling of pleasure or of neither pleasure nor pain is sensed.
dukkhaṃyeva tasmiṃ samaye vedanaṃ vedeti.
其時，應唯經驗苦受。
Only a feeling of pain is sensed at that moment.
Yasmiṃ, ānanda, samaye adukkhamasukhaṃ vedanaṃ vedeti, neva tasmiṃ samaye sukhaṃ vedanaṃ vedeti, na dukkhaṃ vedanaṃ vedeti;
阿難！若又於某時……，經驗不苦不樂受，其同時，不經驗樂受，又不經驗苦受，
At a moment when a feeling of neither pleasure nor pain is sensed, no feeling of pleasure or of pain is sensed.
adukkhamasukhaṃyeva tasmiṃ samaye vedanaṃ vedeti.
其時，應唯經驗不苦不樂受。
Only a feeling of neither pleasure nor pain is sensed at that moment.
（二十九） 123. “Sukhāpi kho, ānanda, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā.
阿難！樂受，實是無常、有為、緣起之法、滅盡之法、敗壞之法、離欲之法、滅法也。
"Now, a feeling of pleasure is inconstant, fabricated, dependent on conditions, subject to passing away, dissolution, fading, and cessation.
Dukkhāpi kho, ānanda, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā.
阿難！苦受，亦實是無常、有為、緣起之法、滅盡之法、敗壞之法、離欲之法、滅法也。
A feeling of pain is inconstant, fabricated, dependent on conditions, subject to passing away, dissolution, fading, and cessation.
Adukkhamasukhāpi kho, ānanda, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā.
阿難！不苦不樂受，亦實是無常、有為、緣起之法、滅盡之法、敗壞之法、離欲之法、滅法也。
A feeling of neither pleasure nor pain is inconstant, fabricated, dependent on conditions, subject to passing away, dissolution, fading, and cessation.
Tassa sukhaṃ vedanaṃ vediyamānassa ‘eso me attā’ti hoti.
若經驗樂受，彼思惟：『此是真我本體』者，
Having sensed a feeling of pleasure as 'my self,'
Tassāyeva sukhāya vedanāya nirodhā ‘byagā [byaggā (sī. ka.)] me attā’ti hoti.
彼又依於樂受之滅，實應不得思惟：『真我本體滅！』
then with the cessation of one's very own feeling of pleasure, 'my self' has perished.
Dukkhaṃ vedanaṃ vediyamānassa ‘eso me attā’ti hoti.
若經驗苦受，彼思惟：『此是真我本體』者，
Having sensed a feeling of pain as 'my self,'
Tassāyeva dukkhāya vedanāya nirodhā ‘byagā me attā’ti hoti.
彼又依於苦受之滅，實應不得思惟：『真我本體滅！』
then with the cessation of one's very own feeling of pain, 'my self' has perished.
Adukkhamasukhaṃ vedanaṃ vediyamānassa ‘eso me attā’ti hoti.
若經驗不苦不樂受，彼思惟：『此是真我本體』者，
Having sensed a feeling of neither pleasure nor pain as 'my self,'
Tassāyeva adukkhamasukhāya vedanāya nirodhā ‘byagā me attā’ti hoti.
彼又依於不苦不樂受之滅，實應不得思惟：『真我本體滅！』
then with the cessation of one's very own feeling of neither pleasure nor pain, 'my self' has perished.
Iti so diṭṭheva dhamme anicca sukha dukkha vokiṇṇaṃ uppāda vaya dhammaṃ attānaṃ samanupassamāno samanupassati, yo so evamāha – ‘vedanā me attā’ti.
對如是言：『感受是真我本體』者，若於現見之法，如實觀看、發現，當下一切──我乃無常、苦樂參半、皆歸消滅之生滅法。
"Thus he assumes, assuming in the immediate present a self inconstant, entangled in pleasure and pain, subject to arising and passing away, he who says, 'Feeling is my self.'
Tasmātihānanda, etena petaṃ nakkhamati – ‘vedanā me attā’ti samanupassituṃ.
阿難！是故，依此，不可能──如實觀看、發現一切：『感受是真我本體！』
Thus in this manner, Ananda, one does not see fit to assume feeling to be the self.
（三十） 124. “Tatrānanda, yo so evamāha – ‘na heva kho me vedanā attā, appaṭisaṃvedano me attā’ti,
阿難！此中，又言：『感受實非真我本體，離開一切所感受之（心靈、心念）處，即是真我本體！』
"As for the person who says, 'Feeling is not the self: My self is oblivious [to feeling],'
so evamassa vacanīyo – ‘yattha panāvuso, sabbaso vedayitaṃ natthi api nu kho, tattha “ayamahamasmī”ti siyā’”ti?
「阿難！是故，依此，不可能──如實觀看、發現一切：『感受實非真我本體，離開一切所感受處，即是真我本體！』」
he should be addressed as follows: 'My friend, where nothing whatsoever is sensed (experienced) at all, would there be the thought, "I am"?'"
“No hetaṃ, bhante”.
「世尊！不然。」
"No, lord."
“Tasmātihānanda, etena petaṃ nakkhamati – ‘na heva kho me vedanā attā, appaṭisaṃvedano me attā’ti samanupassituṃ.
「阿難！是故，依此，不可能──如實觀看、發現一切：『感受實非真我本體，離開一切所感受之（心靈、心念）處，即是真我本體！』
"Thus in this manner, Ananda, one does not see fit to assume that 'Feeling is not my self: My self is oblivious [to feeling].'
（三十一） 125. “Tatrānanda, yo so evamāha – ‘na heva kho me vedanā attā, nopi appaṭisaṃvedano me attā, attā me vediyati, vedanādhammo hi me attā’ti.
阿難！此中，又言：『感受實非真我本體，離開一切所感受之（心靈、心念）處，亦非真我本體。我即（法念住）──依所感受、感知諸法自性者，始是真我本體』。
"As for the person who says, 'Neither is feeling my self, nor is my self oblivious [to feeling], but rather my self feels, in that my self is subject to feeling,'
So evamassa vacanīyo – vedanā ca hi, āvuso, sabbena sabbaṃ sabbathā sabbaṃ aparisesā nirujjheyyuṃ. Sabbaso vedanāya asati vedanānirodhā api nu kho tattha ‘ayamahamasmī’ti siyā”ti?
對彼應如是言：『友！一切感受，滅盡無餘時……，既不感受，一切感受不存在，於此，還得思惟：「有真我本體」否？』。」
he should be addressed as follows: 'My friend, should feelings altogether and every way stop without remainder, then with feeling completely not existing, owing to the cessation of feeling, would there be the thought, "I am"?'"
‘No hetaṃ, bhante”.
「世尊！不然。」
"No, lord."
“Tasmātihānanda, etena petaṃ nakkhamati – “na heva kho me vedanā attā, nopi appaṭisaṃvedano me attā, attā me vediyati, vedanādhammo hi me attā’ti samanupassituṃ.
「是故，阿難！依此，不可能──如實觀看、發現一切：『感受實非真我本體，離開一切所感受之（心靈、心念）處，亦非真我本體。我即（法念住）──依所感受、感知諸法自性者，始是真我本體』。
"Thus in this manner, Ananda, one does not see fit to assume that 'Neither is feeling my self, nor is my self oblivious [to feeling], but rather my self feels, in that my self is subject to feeling.'
（三十二） 126. “Yato kho, ānanda, bhikkhu neva vedanaṃ attānaṃ samanupassati,
阿難！是故，比丘既不──如實觀看一切：『感受是真我本體』；
"Now, Ananda, in as far as a monk does not assume feeling to be the self,
nopi appaṭisaṃvedanaṃ attānaṃ samanupassati,
亦不──如實觀看一切：『離開一切所感受之（心靈、心念）處，是真我本體』；
nor the self as oblivious,
nopi ‘attā me vediyati, vedanādhammo hi me attā’ti samanupassati.
又不──如實觀看一切：『我即（法念住）──依所感受、感知諸法自性者，始是真我本體』。
nor that 'My self feels, in that my self is subject to feeling,'
So evaṃ na samanupassanto na ca kiñci loke upādiyati,
彼不──如實觀看、發現，當下一切，如是之我者──不再執著，身心世界任何事物。
then, not assuming in this way, he is not sustained by anything (does not cling to anything) in the world.
anupādiyaṃ na paritassati,
不執著故，無有恐怖。
Unsustained, he is not agitated.
aparitassaṃ [aparitassanaṃ (ka.)] paccattaññeva parinibbāyati,
無有恐怖故，唯獨般涅槃──圓滿寂靜，
Unagitated, he is totally unbound right within.
1. 證解脫智
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.
彼證知：『此生已盡、梵行已立、所作已辦、不受後有！』
He discerns that 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.'
2. 不執臆說
Evaṃ vimuttacittaṃ kho, ānanda, bhikkhuṃ yo evaṃ vadeyya – ‘hoti tathāgato paraṃ maraṇā itissa diṭṭhī’ti, tadakallaṃ.
阿難！如是，心解脫之比丘，不問：『如來入滅後，有──法身之存在？』若彼執著是言者，彼則非正！
"If anyone were to say with regard to a monk whose mind is thus released that 'The Tathagata exists after death,' is his view, that would be mistaken;
‘Na hoti tathāgato paraṃ maraṇā itissa diṭṭhī’ti, tadakallaṃ.
不問：『如來入滅後，無──法身之存在？』若彼執著是言者，彼則非正！
that 'The Tathagata does not exist after death'...
‘Hoti ca na ca hoti tathāgato paraṃ maraṇā itissa diṭṭhī’ti, tadakallaṃ.
不問：『如來入滅後，亦有亦無──法身之存在？』若彼執著是言者，彼則非正！
that 'The Tathagata both exists and does not exist after death'...
‘Neva hoti na na hoti tathāgato paraṃ maraṇā itissa diṭṭhī’ti, tadakallaṃ.
不問：『如來入滅後，非有非無──法身之存在？』若彼執著是言者，彼則非正！
that 'The Tathagata neither exists nor does not exist after death' is his view, that would be mistaken.
Taṃ kissa hetu?
所以者何？
Why?
Yāvatā, ānanda, ① adhivacanaṃ yāvatā ❶ adhivacanapatho, yāvatā ② nirutti yāvatā ❷ niruttipatho, yāvatā ③ paññatti yāvatā ❸ paññattipatho, yāvatā ④ paññā yāvatā ❹ paññāvacaraṃ, yāvatā ⑤ vaṭṭaṃ [yāvatā vaṭṭaṃ vaṭṭati (ka. sī.)], yāvatā ❺ vaṭṭati [yāvatā vaṭṭaṃ vaṭṭati (ka. sī.)], tadabhiññāvimutto bhikkhu,
阿難！依此正知──『① 指稱與 ❶ 指稱界、② 語辭與 ❷ 語辭界、③ 概念與 ❸ 概念界、④ 智慧與 ❹ 智慧界、⑤ 輪迴與 ❺ 輪迴界』──比丘，破壞流轉，而證得解脫！
Having directly known the extent of ① designation and ❶ the extent of the objects of designation, ② the extent of expression and ➋ the extent of the objects of expression, ③ the extent of description and ➌ the extent of the objects of description, ④ the extent of discernment and ➍ the extent of the objects of discernment, ⑤ the extent to which ➎ the cycle revolves: Having directly known that, the monk is released.
tadabhiññāvimuttaṃ bhikkhuṃ ‘na jānāti na passati itissa diṭṭhī’ti, tadakallaṃ.
對此比丘，證解脫智──『不知、不見之徒，執著臆說……。』彼則非正！
[To say that,] 'The monk released, having directly known that, does not see, does not know is his opinion,' that would be mistaken.
第二章 正觀受蘊
Attasamanupassanā (Assumptions of a Self)
Attasamanupassanā (Assumptions of a Self)
☆ 【如實觀看，隨觀】 anupassati ➾ 【如實觀看身，隨觀身】 kāyānupassī ➾ 【如實觀看一切】 samanupassati ➾ 【如實觀看、發現一切】 samanupassituṃ ➾ 【如實觀看、發現，當下一切】 samanupassamāna, samanupassanta ➾ 【曾如實觀看一切】 samanupassi ➾ 【曾如實觀看彼一切】 samanupassasī ➾ 【我如實觀看一切】 samanupassāmī. ～【心法師，整理】
（二十七） 121. “Kittāvatā ca, ānanda, attānaṃ samanupassamāno samanupassati?
阿難！如何，如實觀看、發現，當下一切：『真我本體』？
"To what extent, Ananda, does one assume when assuming a self?
Vedanaṃ vā hi, ānanda, attānaṃ samanupassamāno samanupassati – ‘vedanā me attā’ti.
阿難！對於感受，或以──如實觀看、發現真我，當下一切：『感受是真我本體』；
Assuming feeling to be the self, one assumes that 'Feeling is my self'
‘Na heva kho me vedanā attā, appaṭisaṃvedano me attā’ti iti vā hi,
或以：『感受實非真我本體，離開一切所感受之（心靈、心念）處，即是真我本體』。
[or] 'Feeling is not my self: My self is oblivious [to feeling]'
ānanda, attānaṃ samanupassamāno samanupassati.
阿難！如是，如實觀看、發現真我，當下一切：『真我本體』！
…
‘Na heva kho me vedanā attā, nopi appaṭisaṃvedano me attā, attā me vediyati, vedanādhammo hi me attā’ti iti vā hi,
或以：『感受實非真我本體，離開一切所感受之（心靈、心念）處，亦非真我本體。我即（法念住）──依所感受、感知諸法自性者，始是真我本體』。
[or] 'Neither is feeling my self, nor is my self oblivious to feeling, but rather my self feels, in that my self is subject to feeling.'
ānanda, attānaṃ samanupassamāno samanupassati.
阿難！如是，如實觀看、發現真我，當下一切：『真我本體』！
…
（二十八） 122. “Tatrānanda, yo so evamāha – ‘vedanā me attā’ti, so evamassa vacanīyo –
阿難！此中，對認為『感受是真我本體』者，不得不如是言：
"Now, one who says, 'Feeling is my self,' should be addressed as follows:
‘tisso kho imā, āvuso, vedanā – sukhā vedanā dukkhā vedanā adukkhamasukhā vedanā.
『友！此感受有三，是──樂受、苦受、不苦不樂受。
'There are these three feelings, my friend — feelings of pleasure, feelings of pain, and feelings of neither pleasure nor pain.
Imāsaṃ kho tvaṃ tissannaṃ vedanānaṃ katamaṃ attato samanupassasī’ti?
此等，三感受之中，汝曾如實觀看彼一切，何為我者？』
Which of these three feelings do you assume to be the self?'
Yasmiṃ, ānanda, samaye sukhaṃ vedanaṃ vedeti, neva tasmiṃ samaye dukkhaṃ vedanaṃ vedeti, na adukkhamasukhaṃ vedanaṃ vedeti;
阿難！若於某時……，經驗樂受，其同時，不經驗苦受，又不經驗不苦不樂受，
At a moment when a feeling of pleasure is sensed, no feeling of pain or of neither pleasure nor pain is sensed.
sukhaṃyeva tasmiṃ samaye vedanaṃ vedeti.
其時，應唯經驗樂受。
Only a feeling of pleasure is sensed at that moment.
Yasmiṃ, ānanda, samaye dukkhaṃ vedanaṃ vedeti, neva tasmiṃ samaye sukhaṃ vedanaṃ vedeti, na adukkhamasukhaṃ vedanaṃ vedeti;
阿難！若又於某時……，經驗苦受，其同時，不經驗樂受，又不經驗不苦不樂受，
At a moment when a feeling of pain is sensed, no feeling of pleasure or of neither pleasure nor pain is sensed.
dukkhaṃyeva tasmiṃ samaye vedanaṃ vedeti.
其時，應唯經驗苦受。
Only a feeling of pain is sensed at that moment.
Yasmiṃ, ānanda, samaye adukkhamasukhaṃ vedanaṃ vedeti, neva tasmiṃ samaye sukhaṃ vedanaṃ vedeti, na dukkhaṃ vedanaṃ vedeti;
阿難！若又於某時……，經驗不苦不樂受，其同時，不經驗樂受，又不經驗苦受，
At a moment when a feeling of neither pleasure nor pain is sensed, no feeling of pleasure or of pain is sensed.
adukkhamasukhaṃyeva tasmiṃ samaye vedanaṃ vedeti.
其時，應唯經驗不苦不樂受。
Only a feeling of neither pleasure nor pain is sensed at that moment.
（二十九） 123. “Sukhāpi kho, ānanda, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā.
阿難！樂受，實是無常、有為、緣起之法、滅盡之法、敗壞之法、離欲之法、滅法也。
"Now, a feeling of pleasure is inconstant, fabricated, dependent on conditions, subject to passing away, dissolution, fading, and cessation.
Dukkhāpi kho, ānanda, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā.
阿難！苦受，亦實是無常、有為、緣起之法、滅盡之法、敗壞之法、離欲之法、滅法也。
A feeling of pain is inconstant, fabricated, dependent on conditions, subject to passing away, dissolution, fading, and cessation.
Adukkhamasukhāpi kho, ānanda, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā.
阿難！不苦不樂受，亦實是無常、有為、緣起之法、滅盡之法、敗壞之法、離欲之法、滅法也。
A feeling of neither pleasure nor pain is inconstant, fabricated, dependent on conditions, subject to passing away, dissolution, fading, and cessation.
Tassa sukhaṃ vedanaṃ vediyamānassa ‘eso me attā’ti hoti.
若經驗樂受，彼思惟：『此是真我本體』者，
Having sensed a feeling of pleasure as 'my self,'
Tassāyeva sukhāya vedanāya nirodhā ‘byagā [byaggā (sī. ka.)] me attā’ti hoti.
彼又依於樂受之滅，實應不得思惟：『真我本體滅！』
then with the cessation of one's very own feeling of pleasure, 'my self' has perished.
Dukkhaṃ vedanaṃ vediyamānassa ‘eso me attā’ti hoti.
若經驗苦受，彼思惟：『此是真我本體』者，
Having sensed a feeling of pain as 'my self,'
Tassāyeva dukkhāya vedanāya nirodhā ‘byagā me attā’ti hoti.
彼又依於苦受之滅，實應不得思惟：『真我本體滅！』
then with the cessation of one's very own feeling of pain, 'my self' has perished.
Adukkhamasukhaṃ vedanaṃ vediyamānassa ‘eso me attā’ti hoti.
若經驗不苦不樂受，彼思惟：『此是真我本體』者，
Having sensed a feeling of neither pleasure nor pain as 'my self,'
Tassāyeva adukkhamasukhāya vedanāya nirodhā ‘byagā me attā’ti hoti.
彼又依於不苦不樂受之滅，實應不得思惟：『真我本體滅！』
then with the cessation of one's very own feeling of neither pleasure nor pain, 'my self' has perished.
Iti so diṭṭheva dhamme anicca sukha dukkha vokiṇṇaṃ uppāda vaya dhammaṃ attānaṃ samanupassamāno samanupassati, yo so evamāha – ‘vedanā me attā’ti.
對如是言：『感受是真我本體』者，若於現見之法，如實觀看、發現，當下一切──我乃無常、苦樂參半、皆歸消滅之生滅法。
"Thus he assumes, assuming in the immediate present a self inconstant, entangled in pleasure and pain, subject to arising and passing away, he who says, 'Feeling is my self.'
Tasmātihānanda, etena petaṃ nakkhamati – ‘vedanā me attā’ti samanupassituṃ.
阿難！是故，依此，不可能──如實觀看、發現一切：『感受是真我本體！』
Thus in this manner, Ananda, one does not see fit to assume feeling to be the self.
（三十） 124. “Tatrānanda, yo so evamāha – ‘na heva kho me vedanā attā, appaṭisaṃvedano me attā’ti,
阿難！此中，又言：『感受實非真我本體，離開一切所感受之（心靈、心念）處，即是真我本體！』
"As for the person who says, 'Feeling is not the self: My self is oblivious [to feeling],'
so evamassa vacanīyo – ‘yattha panāvuso, sabbaso vedayitaṃ natthi api nu kho, tattha “ayamahamasmī”ti siyā’”ti?
「阿難！是故，依此，不可能──如實觀看、發現一切：『感受實非真我本體，離開一切所感受處，即是真我本體！』」
he should be addressed as follows: 'My friend, where nothing whatsoever is sensed (experienced) at all, would there be the thought, "I am"?'"
“No hetaṃ, bhante”.
「世尊！不然。」
"No, lord."
“Tasmātihānanda, etena petaṃ nakkhamati – ‘na heva kho me vedanā attā, appaṭisaṃvedano me attā’ti samanupassituṃ.
「阿難！是故，依此，不可能──如實觀看、發現一切：『感受實非真我本體，離開一切所感受之（心靈、心念）處，即是真我本體！』
"Thus in this manner, Ananda, one does not see fit to assume that 'Feeling is not my self: My self is oblivious [to feeling].'
（三十一） 125. “Tatrānanda, yo so evamāha – ‘na heva kho me vedanā attā, nopi appaṭisaṃvedano me attā, attā me vediyati, vedanādhammo hi me attā’ti.
阿難！此中，又言：『感受實非真我本體，離開一切所感受之（心靈、心念）處，亦非真我本體。我即（法念住）──依所感受、感知諸法自性者，始是真我本體』。
"As for the person who says, 'Neither is feeling my self, nor is my self oblivious [to feeling], but rather my self feels, in that my self is subject to feeling,'
So evamassa vacanīyo – vedanā ca hi, āvuso, sabbena sabbaṃ sabbathā sabbaṃ aparisesā nirujjheyyuṃ. Sabbaso vedanāya asati vedanānirodhā api nu kho tattha ‘ayamahamasmī’ti siyā”ti?
對彼應如是言：『友！一切感受，滅盡無餘時……，既不感受，一切感受不存在，於此，還得思惟：「有真我本體」否？』。」
he should be addressed as follows: 'My friend, should feelings altogether and every way stop without remainder, then with feeling completely not existing, owing to the cessation of feeling, would there be the thought, "I am"?'"
‘No hetaṃ, bhante”.
「世尊！不然。」
"No, lord."
“Tasmātihānanda, etena petaṃ nakkhamati – “na heva kho me vedanā attā, nopi appaṭisaṃvedano me attā, attā me vediyati, vedanādhammo hi me attā’ti samanupassituṃ.
「是故，阿難！依此，不可能──如實觀看、發現一切：『感受實非真我本體，離開一切所感受之（心靈、心念）處，亦非真我本體。我即（法念住）──依所感受、感知諸法自性者，始是真我本體』。
"Thus in this manner, Ananda, one does not see fit to assume that 'Neither is feeling my self, nor is my self oblivious [to feeling], but rather my self feels, in that my self is subject to feeling.'
（三十二） 126. “Yato kho, ānanda, bhikkhu neva vedanaṃ attānaṃ samanupassati,
阿難！是故，比丘既不──如實觀看一切：『感受是真我本體』；
"Now, Ananda, in as far as a monk does not assume feeling to be the self,
nopi appaṭisaṃvedanaṃ attānaṃ samanupassati,
亦不──如實觀看一切：『離開一切所感受之（心靈、心念）處，是真我本體』；
nor the self as oblivious,
nopi ‘attā me vediyati, vedanādhammo hi me attā’ti samanupassati.
又不──如實觀看一切：『我即（法念住）──依所感受、感知諸法自性者，始是真我本體』。
nor that 'My self feels, in that my self is subject to feeling,'
So evaṃ na samanupassanto na ca kiñci loke upādiyati,
彼不──如實觀看、發現，當下一切，如是之我者──不再執著，身心世界任何事物。
then, not assuming in this way, he is not sustained by anything (does not cling to anything) in the world.
anupādiyaṃ na paritassati,
不執著故，無有恐怖。
Unsustained, he is not agitated.
aparitassaṃ [aparitassanaṃ (ka.)] paccattaññeva parinibbāyati,
無有恐怖故，唯獨般涅槃──圓滿寂靜，
Unagitated, he is totally unbound right within.
1. 證解脫智
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.
彼證知：『此生已盡、梵行已立、所作已辦、不受後有！』
He discerns that 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.'
2. 不執臆說
Evaṃ vimuttacittaṃ kho, ānanda, bhikkhuṃ yo evaṃ vadeyya – ‘hoti tathāgato paraṃ maraṇā itissa diṭṭhī’ti, tadakallaṃ.
阿難！如是，心解脫之比丘，不問：『如來入滅後，有──法身之存在？』若彼執著是言者，彼則非正！
"If anyone were to say with regard to a monk whose mind is thus released that 'The Tathagata exists after death,' is his view, that would be mistaken;
‘Na hoti tathāgato paraṃ maraṇā itissa diṭṭhī’ti, tadakallaṃ.
不問：『如來入滅後，無──法身之存在？』若彼執著是言者，彼則非正！
that 'The Tathagata does not exist after death'...
‘Hoti ca na ca hoti tathāgato paraṃ maraṇā itissa diṭṭhī’ti, tadakallaṃ.
不問：『如來入滅後，亦有亦無──法身之存在？』若彼執著是言者，彼則非正！
that 'The Tathagata both exists and does not exist after death'...
‘Neva hoti na na hoti tathāgato paraṃ maraṇā itissa diṭṭhī’ti, tadakallaṃ.
不問：『如來入滅後，非有非無──法身之存在？』若彼執著是言者，彼則非正！
that 'The Tathagata neither exists nor does not exist after death' is his view, that would be mistaken.
Taṃ kissa hetu?
所以者何？
Why?
Yāvatā, ānanda, ① adhivacanaṃ yāvatā ❶ adhivacanapatho, yāvatā ② nirutti yāvatā ❷ niruttipatho, yāvatā ③ paññatti yāvatā ❸ paññattipatho, yāvatā ④ paññā yāvatā ❹ paññāvacaraṃ, yāvatā ⑤ vaṭṭaṃ [yāvatā vaṭṭaṃ vaṭṭati (ka. sī.)], yāvatā ❺ vaṭṭati [yāvatā vaṭṭaṃ vaṭṭati (ka. sī.)], tadabhiññāvimutto bhikkhu,
阿難！依此正知──『① 指稱與 ❶ 指稱界、② 語辭與 ❷ 語辭界、③ 概念與 ❸ 概念界、④ 智慧與 ❹ 智慧界、⑤ 輪迴與 ❺ 輪迴界』──比丘，破壞流轉，而證得解脫！
Having directly known the extent of ① designation and ❶ the extent of the objects of designation, ② the extent of expression and ➋ the extent of the objects of expression, ③ the extent of description and ➌ the extent of the objects of description, ④ the extent of discernment and ➍ the extent of the objects of discernment, ⑤ the extent to which ➎ the cycle revolves: Having directly known that, the monk is released.
tadabhiññāvimuttaṃ bhikkhuṃ ‘na jānāti na passati itissa diṭṭhī’ti, tadakallaṃ.
對此比丘，證解脫智──『不知、不見之徒，執著臆說……。』彼則非正！
[To say that,] 'The monk released, having directly known that, does not see, does not know is his opinion,' that would be mistaken.
