2013年2月24日 星期日

大緣經 (8) 出離想蘊

長部經典第十五 Mahānidānasutta 大緣經 (DN 15)



第三章  出離想蘊



第一節  慧解脫
 

 1.    九有情居
 
 
(三十三) 127. “Satta kho, ānanda [satta kho imā ānanda (ka. sī. syā.)], viññāṇaṭṭhitiyo, dve āyatanāni.

阿難!有七識住,二想處。

"Ananda, there are these seven stations of consciousness and two spheres.


(1)    七識住 Satta viññāṇaṭṭhiti (Seven Stations of Consciousness)

Katamā satta?

哪七識住?

Which seven?


  Ⅰ.   欲界人天

Santānanda, sattā nānattakāyā nānattasaññino, seyyathāpi manussā, ekacce ca devā, ekacce ca vinipātikā.

阿難!有種種身、種種想之有情,即人、一類天神與一類墮惡處者。

"There are beings with diversity of body and diversity of perception, such as human beings, some devas, and some beings in the lower realms.


Ayaṃ paṭhamā viññāṇaṭṭhiti.

此為,第一識住。

This is the first station of consciousness.


  Ⅱ.    初禪梵身

Santānanda, sattā nānattakāyā ekattasaññino, seyyathāpi devā brahmakāyikā paṭhamābhinibbattā.

阿難!有種種身,一類想:『諸梵眾,皆梵王所生!』之有情,即有依初禪而生之梵身天。

"There are beings with diversity of body and singularity of perception, such as the devas of the Brahma hosts generated by the first [jhana] and some beings in the four realms of deprivation.


Ayaṃ dutiyā viññāṇaṭṭhiti.

此為,第二識住。

This is the second station of consciousness.


  Ⅲ.   二禪光音

Santānanda, sattā ekattakāyā nānattasaññino, seyyathāpi devā ābhassarā.

阿難!有一類身,種種想之有情,即光音天。

"There are beings with singularity of body and diversity of perception, such as the Radiant Devas.



Ayaṃ tatiyā viññāṇaṭṭhiti.

此為,第三識住。

This is the third station of consciousness.


  Ⅳ.   三禪遍淨

Santānanda, sattā ekattakāyā ekattasaññino, seyyathāpi devā subhakiṇhā.

阿難!有一類身,一類想之有情,即遍淨天。

"There are beings with singularity of body and singularity of perception, such as the Beautifully Lustrous Devas.


Ayaṃ catutthī viññāṇaṭṭhiti.

此為,第四識住。

This is the fourth station of consciousness.


  Ⅴ.   空無邊處

Santānanda, sattā sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanūpagā.

阿難!有超一切色想,超有對想,不作意種種想,是:『空無邊……』,即生於:『空無邊處』之有情。

"There are beings who,with the complete transcending of perceptions of [physical] form, with the disappearance of perceptions of resistance, and not heeding perceptions of diversity, [perceiving,] 'Infinite space,' arrive at the dimension of the infinitude of space.


Ayaṃ pañcamī viññāṇaṭṭhiti.

此為,第五識住者。

This is the fifth station of consciousness.


  Ⅵ.   識無邊處

Santānanda, sattā sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanūpagā.

阿難!有超一切空無邊處,是:『識無邊……』,即生於:『識無邊處』之有情。

"There are beings who, with the complete transcending of the dimension of the infinitude of space, [perceiving,] 'Infinite consciousness,' arrive at the dimension of the infinitude of consciousness.


Ayaṃ chaṭṭhī viññāṇaṭṭhiti.

此為,第六識住。

This is the sixth station of consciousness.


  Ⅶ.   無所有處

 
Santānanda, sattā sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanūpagā.
阿難!有超一切識無邊處,是:『無所有……』,即生於:『無所有處』之有情。

"There are beings who, with the complete transcending of the dimension of the infinitude of consciousness, [perceiving,] 'There is nothing,' arrive at the dimension of nothingness.


Ayaṃ sattamī viññāṇaṭṭhiti.

此為,第七識住。

This is the seventh station of consciousness.




(2)    二想處 dve āyatanāni



  Ⅰ.   無想處


Asañña-sattā-yatanaṃ

二處者,第一,是無想有情處;

"The dimension of non-percipient beings and,


  Ⅱ.   非想非非想處

nevasaññānāsaññāyatana-meva dutiyaṃ.

第二,是非想非非想處。

second, the dimension of neither perception nor non-perception. [These are the two spheres.]



  2.    如實出離


(三十四) 128. “Tatrānanda, yāyaṃ paṭhamā viññāṇaṭṭhiti nānattakāyā nānattasaññino, seyyathāpi manussā, ekacce ca devā, ekacce ca vinipātikā.

阿難!此中,有種種身、種種想之有情,即人、一類天神及一類墮惡處者,為第一識住。

"Now, as for the first station of consciousness — beings with diversity of body and diversity of perception, such as human beings, some devas, and some beings in the lower realms:


Yo nu kho, ānanda, tañca pajānāti, tassā ca samudayaṃ pajānāti, tassā ca atthaṅgamaṃ pajānāti, tassā ca assādaṃ pajānāti, tassā ca ādīnavaṃ pajānāti, tassā ca nissaraṇaṃ pajānāti, kallaṃ nu tena tadabhinanditun”ti?

阿難!無論何人,如實正知──『四聖諦』之生起、衰滅、滋味、過患、由輪迴之出離!彼是否,還得此識住,而歡喜否?」

If one discerns that [station of consciousness], discerns its origination, discerns its passing away, discerns its allure, discerns its drawbacks, discerns the escape from it, would it be proper, by means of that [discernment] to take delight there?"


“No hetaṃ, bhante”

「世尊!不然。」

"No, lord."


…pe…

……乃至……「阿難!此中,超一切識無邊處,是:『無所有』,即生於:『無所有處』者,為第七識住。阿難!無論何人,如實正知──『四聖諦』之生起、衰滅、滋味、過患、由輪迴之出離!彼是否,還得此識住,而歡喜否?」「世尊!不然!」



“tatrānanda, yamidaṃ asaññasattāyatanaṃ.

「阿難!此中,無想有情處,如是──



Yo nu kho, ānanda, tañca pajānāti, tassa ca samudayaṃ pajānāti, tassa ca atthaṅgamaṃ pajānāti, tassa ca assādaṃ pajānāti, tassa ca ādīnavaṃ pajānāti, tassa ca nissaraṇaṃ pajānāti, kallaṃ nu tena tadabhinanditun”ti?

阿難!無論何人,如實正知──『四聖諦』之生起、衰滅、滋味、過患、由輪迴之出離!彼是否,還得此無想有情處,而歡喜否?」



“No hetaṃ, bhante”.

「世尊!不然。」



“Tatrānanda, yamidaṃ nevasaññānāsaññāyatanaṃ.
「阿難!此中,非想非非想處,如是──



Yo nu kho, ānanda, tañca pajānāti, tassa ca samudayaṃ pajānāti, tassa ca atthaṅgamaṃ pajānāti, tassa ca assādaṃ pajānāti, tassa ca ādīnavaṃ pajānāti, tassa ca nissaraṇaṃ pajānāti, kallaṃ nu tena tadabhinanditun”ti?

阿難!無論何人,如實正知──『四聖諦』之生起、衰滅、滋味、過患、由輪迴之出離!彼是否,還得此非想非非想處,而歡喜否?」



“No hetaṃ, bhante”.

「世尊!不然。」

 

 

3.    慧解脫者


Yato kho, ānanda, bhikkhu imāsañca sattannaṃ viññāṇaṭṭhitīnaṃ imesañca dvinnaṃ āyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādā vimutto hoti,

「是故,阿難!比丘如實正知,此等七識住及二想處──『四聖諦』之生起、衰滅、滋味、過患、由輪迴之出離,由無取著而解脫!

"Ananda, when knowing — as they actually are — the origination, passing away, allure, drawbacks of — and escape from — these seven stations of consciousness and two spheres, a monk is released through lack of clinging,


ayaṃ vuccatānanda, bhikkhu paññāvimutto.

阿難!此比丘,名為慧解脫者。

he is said to be a monk released through discernment.


 
 

第二節  俱解脫
 
 1.    八解脫 Aṭṭha vimokkhā (Eight Emancipations)

 

(三十五) 129. “Aṭṭha kho ime, ānanda, vimokkhā. Katame aṭṭha?

阿難!此解脫有八,何者為八?

"Ananda, there are these eight emancipations. Which eight?


(1)    有色觀色

 
Rūpī rūpāni passati

內有色想者,依欲界定、初禪,外觀──少許、無量,好、醜之諸色。

"Possessed of form, one sees forms.


ayaṃ paṭhamo vimokkho.

此為,第一解脫。

This is the first emancipation.


(2)    無色觀色


Ajjhattaṃ arūpasaññī bahiddhā rūpāni passati,

內無色想者,依二禪、三禪,外觀──少許、無量,好、醜之諸色。

"Not percipient of form internally, one sees forms externally.


ayaṃ dutiyo vimokkho.

此為,第二解脫。

This is the second emancipation.


(3)    清淨勝解

 
Subhanteva adhimutto hoti,


內無色想,一心:『清淨』者,依第四禪,外觀──青、黃、赤、白,諸色華光,證得勝解。


"One is intent only on the beautiful.



ayaṃ tatiyo vimokkho.


此為,第三解脫。


This is the third emancipation.



(4)    空無邊處

 
Sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati,


超一切色想,超一切有對想,不作意種種想──『空是無邊……』,達空無邊處而住。


"With the complete transcending of perceptions of [physical] form, with the disappearance of perceptions of resistance, and not heeding perceptions of diversity, [perceiving,] 'Infinite space,' one enters and remains in the dimension of the infinitude of space.



ayaṃ catuttho vimokkho.


此為,第四解脫。


This is the fourth emancipation.



(5)    識無邊處

 
Sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati,


超一切空無邊處──『識是無邊……』,達識無邊處而住


"With the complete transcending of the dimension of the infinitude of space, [perceiving,] 'Infinite consciousness,' one enters and remains in the dimension of the infinitude of consciousness.



ayaṃ pañcamo vimokkho.


此為,第五解脫。


This is the fifth emancipation.



(6)    無所有處

 
Sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati,


超一切識無邊處──『皆無所有……』,達無所有處而住。


"With the complete transcending of the dimension of the infinitude of consciousness, [perceiving,] 'There is nothing,' one enters and remains in the dimension of nothingness.



ayaṃ chaṭṭho vimokkho.


此為,第六解脫。


This is the sixth emancipation.



(7)    非非想處


Sabbaso ākiñcaññāyatanaṃ samatikkamma ‘nevasaññānāsaññā’yatanaṃ upasampajja viharati,

超一切無所有處,達非想非非想處而住。


"With the complete transcending of the dimension of nothingness, one enters and remains in the dimension of neither perception nor non-perception.



ayaṃ sattamo vimokkho.


此為,第七解脫。


This is the seventh emancipation.



(8)    想受滅盡

 
Sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati,


超一切非想非非想處,達想受滅盡而住。


"With the complete transcending of the dimension of neither perception nor non-perception, one enters and remains in the cessation of perception and feeling.



ayaṃ aṭṭhamo vimokkho.


此為,第八解脫。


This is the eighth emancipation.



Ime kho, ānanda, aṭṭha vimokkhā.


阿難!此為八解脫。




  2.    俱解脫者

 
(三十六) 130. “Yato kho, ānanda, bhikkhu ime aṭṭha vimokkhe anulomampi samāpajjati, paṭilomampi samāpajjati, anulomapaṭilomampi samāpajjati, ❶ yatthicchakaṃ ❷ yadicchakaṃ ❸ yāvaticchakaṃ ❹ samāpajjatipi ❺ vuṭṭhātipi.


阿難!是故,比丘順入此等八解脫,或逆入,或順逆入,❶ 轉向其他解脫自在、❷ 省察剛才所證入之解脫自在、❸ 住解脫自在、❹ 入解脫自在、❺ 出解脫自在。


"Now, when a monk attains these eight emancipations in forward order, in reverse order, in forward and reverse order, when he attains them and emerges from them ❶ wherever he wants, ❷ however he wants, ❸ and for as long as he wants,



Āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati,


如是,由滅盡諸漏,於現見之法,自身證知通智,達無漏心解脫、慧解脫而住。


when through the ending of the mental fermentations he enters and remains in the fermentation-free awareness-release and discernment-release, having directly known it and realized it in the here and now,



ayaṃ vuccatānanda, bhikkhu ubhatobhāgavimutto.


阿難!此比丘,名為俱解脫者。


he is said to be a monk released in both ways.



Imāya ca ānanda ubhatobhāgavimuttiyā aññā ubhatobhāgavimutti uttaritarā vā paṇītatarā vā natthī”ti. Idamavoca bhagavā.


阿難!此俱解脫外,並無更超越、更殊勝之解脫!」世尊如此說完。


And as for another release in both ways, higher or more sublime than this, there is none." That is what the Blessed One said.




第三篇  結語

  
  Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.

具壽阿難,心滿意足、歡喜信受,世尊之所說!


Gratified, Ven. Ananda delighted in the Blessed One's words.



<Mahānidānasuttaṃ niṭṭhitaṃ dutiyaṃ. 大緣經結束>



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༺☸༻



大緣經 (7) 正觀受蘊

長部經典第十五 Mahānidānasutta 大緣經 (DN 15)


第二章  正觀受蘊  
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』!


 

第一節  感受無我──受念住  
vedanā me attā (Feeling is my self)
 
(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.

 

 

第二節  心靈無我──心念住 
appaṭisaṃvedano me attā (My self is oblivious)
 
(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].'

 

 

第三節  諸法無我──法念住  
vedanādhammo hi me attā (my self is subject 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.'

 

 

第四節  圓滿涅槃 
parinibbāyati (totally unbound)
   
(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.


大緣經 (6) 正知色蘊

長部經典第十五 Mahānidānasutta 大緣經 (DN 15)


第四品  滅苦之道
   
  

第一章  正知色蘊──身念處


第一節    臆想有我
Attapaññatti (Delineations of a Self)

☆ 如下所述,可以看出,佛陀否定:「發菩提心、唯一佛乘、乃至……皆共成佛道等思想……!」

(二十三) 117. “Kittāvatā ca, ānanda, attānaṃ paññapento paññapeti?

「復次,阿難!如何設想、認定當下為:『真我本體』者?

"To what extent, Ananda, does one delineate when delineating a self?


paññapento paññapeti 設想(paññapeti)、認定當下(paññapento)…… 

Rūpiṃ vā hi, ānanda, parittaṃ attānaṃ paññapento paññapeti –


阿難!設想、認定當下――我為有色、有限者說:

Either delineating a self possessed of form and finite, one delineates that


“rūpī me paritto attā”ti.

『真我本體,為有色、有限!』

'My self is possessed of form and finite.'


Rūpiṃ vā hi, ānanda, anantaṃ attānaṃ paññapento paññapeti –

又阿難!設想、認定當下――我為有色、無限者說:

Or, delineating a self possessed of form and infinite, one delineates that


‘rūpī me ananto attā’ti.

『真我本體,為有色、無限!』

'My self is possessed of form and infinite.'


Arūpiṃ vā hi, ānanda, parittaṃ attānaṃ paññapento paññapeti –

又阿難!設想、認定當下――我為無色、有限者說:

Or, delineating a self formless and finite, one delineates that


‘arūpī me paritto attā’ti.

『真我本體,為無色、有限!』

'My self is formless and finite.'


Arūpiṃ vā hi, ānanda, anantaṃ attānaṃ paññapento paññapeti –

又阿難!設想、認定當下――我為無色、無限者說:

Or, delineating a self formless and infinite, one delineates that


‘arūpī me ananto attā’ti.

『真我本體,為無色、無限!』

'My self is formless and infinite.'



  1.    有色有限

(二十四) 118. “Tatrānanda, yo so rūpiṃ parittaṃ attānaṃ paññapento paññapeti.

阿難!此中,設想、認定當下――真我本體而說:『有色、有限』者,

"Now, the one who, when delineating a self, delineates it as possessed of form and finite,


Etarahi vā so rūpiṃ parittaṃ attānaṃ paññapento paññapeti,

或於現世,設想、認定當下――真我本體而說:『有色、有限』;

either delineates it as possessed of form and finite in the present,


tattha bhāviṃ vā so rūpiṃ parittaṃ attānaṃ paññapento paññapeti,

或於來世,設想、認定當下――真我本體而說:『有色、有限』。

or of such a nature that it will [naturally] become possessed of form and finite [in the future/after death],


‘atathaṃ vā pana santaṃ tathattāya upakappessāmī’ti iti vā panassa hoti.

而彼思惟:『或有異於――此存在者,我將令其――同入此狀態!』

or he believes that 'Although it is not yet that way, I will convert it into being that way.'


Evaṃ santaṃ kho, ānanda, rūpiṃ [rūpī (ka.)] parittattānudiṭṭhi anusetīti iccālaṃ vacanāya.

是故,阿難!彼有見隨眠――『真我本體,為有色、有限者……。』此可為至言!

This being the case, it is proper to say that a fixed view of a self possessed of form and finite obsesses him.



  2.    有色無限

“Tatrānanda, yo so rūpiṃ anantaṃ attānaṃ paññapento paññapeti.

阿難!此中,設想、認定當下――真我本體而說:『有色、無限』者,

"The one who, when delineating a self, delineates it as possessed of form and infinite,


Etarahi vā so rūpiṃ anantaṃ attānaṃ paññapento paññapeti,

或於現世,設想、認定當下――真我本體而說:『有色、無限』;

either delineates it as possessed of form and infinite in the present,


tattha bhāviṃ vā so rūpiṃ anantaṃ attānaṃ paññapento paññapeti,

或於來世,設想、認定當下――真我本體而說:『有色、無限』。

or of such a nature that it will [naturally] become possessed of form and infinite [in the future/after death],


‘atathaṃ vā pana santaṃ tathattāya upakappessāmī’ti iti vā panassa hoti.

而彼思惟:『或有異於――此存在者,我將令其――同入此狀態!』

or he believes that 'Although it is not yet that way, I will convert it into being that way.'


Evaṃ santaṃ kho, ānanda, rūpiṃ [rūpī (ka.)] anantattānudiṭṭhi anusetīti iccālaṃ vacanāya.

是故,阿難!彼有見隨眠――『真我本體,為有色、無限者……。』此可為至言!

This being the case, it is proper to say that a fixed view of a self possessed of form and infinite obsesses him.



  3.    無色有限

“Tatrānanda, yo so arūpiṃ parittaṃ attānaṃ paññapento paññapeti.

阿難!此中,設想、認定當下――真我本體而說:『無色、有限』者,

"The one who, when delineating a self, delineates it as formless and finite,


Etarahi vā so arūpiṃ parittaṃ attānaṃ paññapento paññapeti,

或於現世,設想、認定當下――真我本體而說:『無色、有限』;

either delineates it as formless and finite in the present,


tattha bhāviṃ vā so arūpiṃ parittaṃ attānaṃ paññapento paññapeti,

或於來世,設想、認定當下――真我本體而說:『無色、有限』。

or of such a nature that it will [naturally] become formless and finite [in the future/after death],


‘atathaṃ vā pana santaṃ tathattāya upakappessāmī’ti iti vā panassa hoti.

而彼思惟:『或有異於――此存在者,我將令其――同入此狀態!』

or he believes that 'Although it is not yet that way, I will convert it into being that way.'


Evaṃ santaṃ kho, ānanda, arūpiṃ [arūpī (ka.)] parittattānudiṭṭhi anusetīti iccālaṃ vacanāya.

是故,阿難!彼有見隨眠――『真我本體,為無色、有限者……。』此可為至言!

This being the case, it is proper to say that a fixed view of a self formless and finite obsesses him.



  4.    無色無限

“Tatrānanda, yo so arūpiṃ anantaṃ attānaṃ paññapento paññapeti.

阿難!此中,設想、認定當下――真我本體而說:『無色、無限』者,

"The one who, when delineating a self, delineates it as formless and infinite,


Etarahi vā so arūpiṃ anantaṃ attānaṃ paññapento paññapeti,

或於現世,設想、認定當下――真我本體而說:『無色、無限』;

either delineates it as formless and infinite in the present,


tattha bhāviṃ vā so arūpiṃ anantaṃ attānaṃ paññapento paññapeti,

或於來世,設想、認定當下――真我本體而說:『無色、無限』。

or of such a nature that it will [naturally] become formless and infinite [in the future/after death],


‘atathaṃ vā pana santaṃ tathattāya upakappessāmī’ti iti vā panassa hoti.

而彼思惟:『或有異於――此存在者,我將令其――同入此狀態!』

or he believes that 'Although it is not yet that way, I will convert it into being that way.'


Evaṃ santaṃ kho, ānanda, arūpiṃ [arūpī (ka.)] anantattānudiṭṭhi anusetīti iccālaṃ vacanāya.

是故,阿難!彼有見隨眠――『真我本體,為無色、無限者……。』此可為至言!

This being the case, it is proper to say that a fixed view of a self formless and infinite obsesses him.


Ettāvatā kho, ānanda, attānaṃ paññapento paññapeti.

阿難!如是設想、認定當下為:『真我本體』者。

… 

 
第二節  色蘊無我 
Naattapaññatti  (Non-Delineations of a Self)  
      
(二十五) 119. “Kittāvatā ca, ānanda, attānaṃ na paññapento na paññapeti?

復次,阿難!如何不設想、不認定當下為:『真我本體』者?

"To what extent, Ananda, does one not delineate when not delineating a self?


Rūpiṃ vā hi, ānanda, parittaṃ attānaṃ na paññapento na paññapeti –

阿難!不設想、不認定當下――我為有色、有限者,不說:

Either not delineating a self possessed of form and finite, one does not delineate that


‘rūpī me paritto attā’ti.

『真我本體,為有色、有限!』

'My self is possessed of form and finite.'


Rūpiṃ vā hi, ānanda, anantaṃ attānaṃ na paññapento na paññapeti –

又阿難!不設想、不認定當下――我為有色、無限者,不說:

Or, not delineating a self possessed of form and infinite, one does not delineate that


‘rūpī me ananto attā’ti.

『真我本體,為有色、無限!』

'My self is possessed of form and infinite.'


Arūpiṃ vā hi, ānanda, parittaṃ attānaṃ na paññapento na paññapeti –

又阿難!不設想、不認定當下――我為無色、有限者,不說:

Or, not delineating a self formless and finite, one does not delineate that


‘arūpī me paritto attā’ti.

『真我本體,為無色、有限!』

'My self is formless and finite.'


Arūpiṃ vā hi, ānanda, anantaṃ attānaṃ na paññapento na paññapeti –

又阿難!不設想、不認定當下――我為無色、無限者,不說:

Or, not delineating a self formless and infinite, one does not delineate that


‘arūpī me ananto attā’ti.

『真我本體,為無色、無限!』

'My self is formless and infinite.'



  1.    有色有限

(二十六) 120. “Tatrānanda, yo so rūpiṃ parittaṃ attānaṃ na paññapento na paññapeti.

阿難!此中,不設想、不認定當下――真我本體,不說:『有色、有限』者:

"Now, the one who, when not delineating a self, does not delineate it as possessed of form and finite,


Etarahi vā so rūpiṃ parittaṃ attānaṃ na paññapento na paññapeti,

或於現世,不設想、不認定當下――真我本體,不說:『有色、有限』;

does not delineate it as possessed of form and finite in the present,


tattha bhāviṃ vā so rūpiṃ parittaṃ attānaṃ na paññapento na paññapeti,

或於來世,不設想、不認定當下――真我本體,不說:『有色、有限』;

nor does he delineate it as of such a nature that it will [naturally] become possessed of form and finite [in the future/after death],


‘atathaṃ vā pana santaṃ tathattāya upakappessāmī’ti iti vā panassa na hoti.

彼不思惟:『或有異於――此存在者,我將令其――同入此狀態!』

nor does he believe that 'Although it is not yet that way, I will convert it into being that way.'


Evaṃ santaṃ kho, ānanda, rūpiṃ parittattānudiṭṭhi nānusetīti iccālaṃ vacanāya.

是故,阿難!彼無見隨眠――『真我本體,為有色、有限者……。』此可為至言!

This being the case, it is proper to say that a fixed view of a self possessed of form and finite does not obsess him.



  2.    有色無限

“Tatrānanda, yo so rūpiṃ anantaṃ attānaṃ na paññapento na paññapeti.

阿難!此中,不設想、不認定當下――真我本體,不說:『有色、無限』者:

"The one who, when not delineating a self, does not delineate it as possessed of form and infinite,


Etarahi vā so rūpiṃ anantaṃ attānaṃ na paññapento na paññapeti,

或於現世,不設想、不認定當下――真我本體,不說:『有色、無限』;

does not delineate it as possessed of form and infinite in the present,


tattha bhāviṃ vā so rūpiṃ anantaṃ attānaṃ na paññapento na paññapeti,

或於來世,不設想、不認定當下――真我本體,不說:『有色、無限』;

nor does he delineate it as of such a nature that it will [naturally] become possessed of form and infinite [in the future/after death],


‘atathaṃ vā pana santaṃ tathattāya upakappessāmī’ti iti vā panassa na hoti.

彼不思惟:『或有異於――此存在者,我將令其――同入此狀態!』

nor does he believe that 'Although it is not yet that way, I will convert it into being that way.'


Evaṃ santaṃ kho, ānanda, rūpiṃ anantattānudiṭṭhi nānusetīti iccālaṃ vacanāya.

是故,阿難!彼無見隨眠――『真我本體,為有色、無限者……。』此可為至言!

This being the case, it is proper to say that a fixed view of a self possessed of form and infinite does not obsess him.



  3.    無色有限

“Tatrānanda, yo so arūpiṃ parittaṃ attānaṃ na paññapento na paññapeti.

阿難!此中,不設想、不認定當下――真我本體,不說:『無色、有限』者:

"The one who, when not delineating a self, does not delineate it as formless and finite,


Etarahi vā so arūpiṃ parittaṃ attānaṃ na paññapento na paññapeti,

或於現世,不設想、不認定當下――真我本體,不說:『無色、有限』;

does not delineate it as formless and finite in the present,


tattha bhāviṃ vā so arūpiṃ parittaṃ attānaṃ na paññapento na paññapeti,

或於來世,不設想、不認定當下――真我本體,不說:『無色、有限』;

nor does he delineate it as of such a nature that it will [naturally] become formless and finite [in the future/after death],


‘atathaṃ vā pana santaṃ tathattāya upakappessāmī’ti iti vā panassa na hoti.

彼不思惟:『或有異於――此存在者,我將令其――同入此狀態!』

nor does he believe that 'Although it is not yet that way, I will convert it into being that way.'


Evaṃ santaṃ kho, ānanda, arūpiṃ parittattānudiṭṭhi nānusetīti iccālaṃ vacanāya.

是故,阿難!彼無見隨眠――『真我本體,為無色、有限者……。』此可為至言!

This being the case, it is proper to say that a fixed view of a self formless and finite does not obsess him.



  4.    無色無限

“Tatrānanda, yo so arūpiṃ anantaṃ attānaṃ na paññapento na paññapeti.

阿難!此中,不設想、不認定當下――真我本體,不說:『無色、無限』者;

"The one who, when not delineating a self, does not delineate it as formless and infinite,


Etarahi vā so arūpiṃ anantaṃ attānaṃ na paññapento na paññapeti,

或於現世,不設想、不認定當下――真我本體,不說:『無色、無限』;

does not delineate it as formless and infinite in the present,


tattha bhāviṃ vā so arūpiṃ anantaṃ attānaṃ na paññapento na paññapeti,

或於來世,不設想、不認定當下――真我本體,不說:『無色、無限』;

nor does he delineate it as of such a nature that it will [naturally] become formless and infinite [in the future/after death],


‘atathaṃ vā pana santaṃ tathattāya upakappessāmī’ti iti vā panassa na hoti.

彼不思惟:『或有異於――此存在者,我將令其――同入此狀態!』

nor does he believe that 'Although it is not yet that way, I will convert it into being that way.'


Evaṃ santaṃ kho, ānanda, arūpiṃ anantattānudiṭṭhi nānusetīti iccālaṃ vacanāya.

是故,阿難!彼無見隨眠――『真我本體,為無色、無限者……。』此可為至言!

This being the case, it is proper to say that a fixed view of a self formless and infinite does not obsess him.


Ettāvatā kho, ānanda, attānaṃ na paññapento na paññapeti.

阿難!如是不設想、不認定當下為:『真我本體』者。


大緣經 (5) 滅聖諦

長部經典第十五 Mahānidānasutta 大緣經 (DN 15)


第三品  苦滅聖諦


第一章  老死 (Aging and Death)
 
(四) 98. ‘Jātipaccayā jarāmaraṇan’ti iti kho panetaṃ vuttaṃ,

如此,既然說:『緣出生,而有老、死!』

'From birth as a requisite condition come aging and death.' Thus it has been said.


tadānanda, imināpetaṃ pariyāyena veditabbaṃ, yathā jātipaccayā jarāmaraṇaṃ.

阿難!何為緣出生,而有老、死?應如是知――

And this is the way to understand how from birth as a requisite condition come aging and death.


Jāti ca hi, ānanda, nābhavissa sabbena sabbaṃ sabbathā sabbaṃ kassaci kimhici,

阿難!若任何眾生,各於其境界,皆不出生時……,

If there were no birth at all, in any way, of anything anywhere —


seyyathidaṃ – devānaṃ vā devattāya, gandhabbānaṃ vā gandhabbattāya, yakkhānaṃ vā yakkhattāya, bhūtānaṃ vā bhūtattāya, manussānaṃ vā manussattāya, catuppadānaṃ vā catuppadattāya, pakkhīnaṃ vā pakkhittāya, sarīsapānaṃ vā sarīsapattāya [siriṃsapānaṃ siriṃsapattāya (sī. syā.)], tesaṃ tesañca hi,

猶如:『天神於天界、乾闥婆於乾闥婆界、夜叉於夜叉界、物精於物精界、人類於人界、四足於四足界、鳥類於鳥界、蝎蛇於蝎蛇界、或任何眾生,各於其境界……。』

 i.e., of devas in the state of devas, of celestials in the state of celestials, of spirits in the state of spirits, of demons in the state of demons, of human beings in the human state, of quadrupeds in the state of quadrupeds, of birds in the state of birds, of snakes in the state of snakes, or of any being in its own state —


ānanda, sattānaṃ tadattāya jāti nābhavissa.

阿難!若任何眾生,皆不出生時……,




Sabbaso jātiyā asati jātinirodhā api nu kho jarāmaraṇaṃ paññāyethā”ti?

既不出生,出生消失,猶言老、死否?」

in the utter absence of birth, from the cessation of birth, would aging and death be discerned?"


“No hetaṃ, bhante”.
「世尊!不然。」

"No, lord."


“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo jarāmaraṇassa, yadidaṃ jāti”.

「是故,阿難!老、死,有其――原因、結果、生起因緣――稱謂出生。

"Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for aging and death, i.e., birth.

 
 

第二章  出生 (Birth)
 
(五) 99. ‘Bhavapaccayā jātī’ti iti kho panetaṃ vuttaṃ,

如此,既然說:『緣擁有,而有出生!』

'From becoming as a requisite condition comes birth.' Thus it has been said.


tadānanda, imināpetaṃ pariyāyena veditabbaṃ, yathā bhavapaccayā jāti.

阿難!何為緣擁有,而有出生?應如是知――

And this is the way to understand how from becoming as a requisite condition comes birth.


Bhavo ca hi, ānanda, nābhavissa sabbena sabbaṃ sabbathā sabbaṃ kassaci kimhici,

阿難!若任何眾生,各於其境界,皆不擁有時……,

If there were no becoming at all, in any way, of anything anywhere —


seyyathidaṃ – kāmabhavo vā rūpabhavo vā arūpabhavo vā,

猶如:『欲有、色有、無色有』,

i.e., sensual becoming, form becoming, or formless becoming —


sabbaso bhave asati bhavanirodhā api nu kho jāti paññāyethā”ti?

既不擁有,擁有消失,猶言出生否?」

in the utter absence of becoming, from the cessation of becoming, would birth be discerned?"


“No hetaṃ, bhante”.

「世尊!不然。」

"No, lord."


“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo jātiyā, yadidaṃ bhavo”.

「是故,阿難!出生,有其――原因、結果、生起因緣――稱謂擁有。

"Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for birth, i.e., becoming.

 
 

第三章  擁有 (Becoming)
 
(六) 100. ‘Upādānapaccayā bhavo’ti iti kho panetaṃ vuttaṃ,

如此,既然說:『緣執取,而有擁有!』

'From clinging as a requisite condition comes becoming.' Thus it has been said.


tadānanda, imināpetaṃ pariyāyena veditabbaṃ, yathā upādānapaccayā bhavo.

阿難!何為緣執取,而有擁有?應如是知――

And this is the way to understand how from clinging as a requisite condition comes becoming.


Upādānañca hi, ānanda, nābhavissa sabbena sabbaṃ sabbathā sabbaṃ kassaci kimhici,

阿難!若任何眾生,各於其境界,皆不執取時……,

If there were no clinging at all, in any way, of anything anywhere —


seyyathidaṃ – kāmupādānaṃ vā diṭṭhupādānaṃ vā sīlabbatupādānaṃ vā attavādupādānaṃ vā,

猶如:『欲取、見取、戒禁取、我語取。』

i.e., clinging to sensuality, clinging to precepts and practices, clinging to views, or clinging to doctrines of the self —


sabbaso upādāne asati upādānanirodhā api nu kho bhavo paññāyethā”ti?

既不執取,執取消失,猶言擁有否?」

 in the utter absence of clinging, from the cessation of clinging, would becoming be discerned?"


“No hetaṃ, bhante”.

「世尊!不然。」

"No, lord."


“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo bhavassa, yadidaṃ upādānaṃ”.

「是故,阿難!擁有,有其――原因、結果、生起因緣――稱謂執取。

"Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for becoming, i.e., clinging.

 
 

第四章  執取 (Clinging)
 
(七) 101. ‘Taṇhāpaccayā upādānan’ti iti kho panetaṃ vuttaṃ,

如此,既然說:『緣渴愛,而有執取!』

'From craving as a requisite condition comes clinging.' Thus it has been said.


tadānanda, imināpetaṃ pariyāyena veditabbaṃ, yathā taṇhāpaccayā upādānaṃ.

阿難!何為緣渴愛,而有執取?應如是知――

And this is the way to understand how from craving as a requisite condition comes clinging.


Taṇhā ca hi, ānanda, nābhavissa sabbena sabbaṃ sabbathā sabbaṃ kassaci kimhici,

阿難!若任何眾生,各於其境界,皆不渴愛時……,

If there were no craving at all, in any way, of anything anywhere —


seyyathidaṃ – rūpataṇhā saddataṇhā gandhataṇhā rasataṇhā phoṭṭhabbataṇhā dhammataṇhā,

猶如:『色愛、聲愛、香愛、味愛、觸愛、法愛。』

 i.e., craving for sensuality, craving for becoming, craving for no becoming —


sabbaso taṇhāya asati taṇhānirodhā api nu kho upādānaṃ paññāyethā”ti?

既不渴愛,渴愛消失,猶言執取否?」

in the utter absence of craving, from the cessation of craving, would clinging be discerned?"


“No hetaṃ, bhante”.

「世尊!不然。」

"No, lord."


“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo upādānassa, yadidaṃ taṇhā”.

「是故,阿難!執取,有其――原因、結果、生起因緣――稱謂渴愛。

"Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for clinging, i.e., craving.

 
 

第五章  渴愛 (Craving)
 
(八) 102. ‘Vedanāpaccayā taṇhā’ti iti kho panetaṃ vuttaṃ, tadānanda,

如此,既然說:『緣感受,而有渴愛!』

'From feeling as a requisite condition comes craving.' Thus it has been said.


imināpetaṃ pariyāyena veditabbaṃ, yathā vedanāpaccayā taṇhā.

阿難!何為緣感受,而有渴愛?應如是知――

And this is the way to understand how from feeling as a requisite condition comes craving.


Vedanā ca hi, ānanda, nābhavissa sabbena sabbaṃ sabbathā sabbaṃ kassaci kimhici,

阿難!若任何眾生,各於其境界,皆不感受時……,

If there were no feeling at all, in any way, of anything anywhere —


seyyathidaṃ – cakkhusamphassajā vedanā sotasamphassajā vedanā ghānasamphassajā vedanā jivhāsamphassajā vedanā kāyasamphassajā vedanā manosamphassajā vedanā,

猶如:『眼觸所感受、耳觸所感受、鼻觸所感受、舌觸所感受、身觸所感受,意觸所感受。』

 i.e., feeling born of contact at the eye, feeling born of contact at the ear, feeling born of contact at the nose, feeling born of contact at the tongue, feeling born of contact at the body, or feeling born of contact at the intellect —


sabbaso vedanāya asati vedanānirodhā api nu kho taṇhā paññāyethā”ti?

既不感受,感受消失,猶言渴愛否?」

in the utter absence of feeling, from the cessation of feeling, would craving be discerned?"


“No hetaṃ, bhante”.

「世尊!不然。」

"No, lord."


“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo taṇhāya, yadidaṃ vedanā”.

「是故,阿難!渴愛,有其――原因、結果、生起因緣――稱謂感受。

"Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for craving, i.e., feeling.



第一節  渴愛為緣 (Dependent on Craving)

(九) 103. “Iti kho panetaṃ, ānanda, ➊ vedanaṃ paṭicca taṇhā, ➋ taṇhaṃ paṭicca pariyesanā, ➌ pariyesanaṃ paṭicca lābho, ➍ lābhaṃ paṭicca vinicchayo, ➎ vinicchayaṃ paṭicca chandarāgo, ➏ chandarāgaṃ paṭicca ajjhosānaṃ, ➐ ajjhosānaṃ paṭicca pariggaho, ➑ pariggahaṃ paṭicca macchariyaṃ, ➒ macchariyaṃ paṭicca ārakkho. ➓ Ārakkhādhikaraṇaṃ daṇḍādāna-satthādāna-kalaha-viggaha-vivāda-tuvaṃ-tuvaṃ-pesuñña-musāvādā aneke pāpakā akusalā dhammā sambhavanti.

如是,阿難!➊ 緣感受,而有渴愛;➋ 緣渴愛,而有尋求;➌ 緣尋求,而有利得;➍ 緣利得,而有計較;➎ 緣計較,而有欲貪;➏ 緣欲貪,而有依戀;➐ 緣依戀,而有佔有;➑ 緣佔有,而有慳吝;➒ 緣慳吝,而有守護;➓ 緣守護,而有執杖、執劍、鬥爭、論諍、爭辯、彼此誹謗、妄語等,無數罪惡之不善法……生!

"Now, ➊ craving is dependent on feeling, ➋ seeking is dependent on craving, ➌ acquisition is dependent on seeking, ➍ ascertainment is dependent on acquisition, ➎ desire and passion is dependent on ascertainment, ➏ attachment is dependent on desire and passion, ➐ possessiveness is dependent on attachment, ➑ stinginess is dependent on possessiveness, ➒ defensiveness is dependent on stinginess, ➓ and because of defensiveness, dependent on defensiveness, various evil, unskillful phenomena come into play: the taking up of sticks and knives; conflicts, quarrels, and disputes; accusations, divisive speech, and lies.



第二節  惡不善法

(十) 104. “‘Ārakkhādhikaraṇaṃ [ārakkhaṃ paṭicca ārakkhādhikaraṇaṃ (syā.)]daṇḍādāna-satthādāna-kalaha-viggaha-vivāda-tuvaṃ-tuvaṃ-pesuñña-musāvādā aneke pāpakā akusalā dhammā sambhavantī’ti iti kho panetaṃ vuttaṃ,

如此,既然說:『緣守護,而有執杖、執劍、鬥爭、論諍、爭辯、彼此誹謗、妄語等,無數罪惡之不善法……生!』




tadānanda, imināpetaṃ pariyāyena veditabbaṃ, yathā ārakkhādhikaraṇaṃ daṇḍādāna-satthādāna-kalaha-viggaha-vivāda-tuvaṃ-tuvaṃ-pesuñña-musāvādā aneke pāpakā akusalā dhammā sambhavanti.

阿難!何為:『緣守護,而有執杖、執劍、鬥爭、論諍、爭辯、彼此誹謗、妄語等,無數罪惡之不善法……生?』應如是知――

"And this is the way to understand how it is that because of defensiveness various evil, unskillful phenomena come into play: the taking up of sticks and knives; conflicts, quarrels, and disputes; accusations, divisive speech, and lies.


Ārakkho ca hi, ānanda, nābhavissa sabbena sabbaṃ sabbathā sabbaṃ kassaci kimhici,

阿難!若任何眾生,各於其境界,皆不守護時……,

If there were no defensiveness at all, in any way, of anything anywhere,


sabbaso ārakkhe asati ārakkhanirodhā api nu kho daṇḍādāna-satthādāna-kalaha-viggaha-vivāda-tuvaṃ-tuvaṃ-pesuñña-musāvādā aneke pāpakā akusalā dhammā sambhaveyyun”ti?

既不守護,守護消失,猶言:『執杖、執劍、鬥爭、論諍、爭辯、彼此誹謗、妄語等,無數罪惡之不善法……生否?』」

in the utter absence of defensiveness, from the cessation of defensiveness, would various evil, unskillful phenomena — the taking up of sticks and knives; conflicts, quarrels, and disputes; accusations, divisive speech, and lies — come into play?"


“No hetaṃ, bhante”.

「世尊!不然。」

"No, lord."


“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo daṇḍādāna-satthādāna-kalaha-viggaha-vivāda-tuvaṃ-tuvaṃ-pesuñña-musāvādānaṃ anekesaṃ pāpakānaṃ akusalānaṃ dhammānaṃ sambhavāya yadidaṃ ārakkho.

「阿難!是故:『執杖、執劍、鬥爭、論諍、爭辯、彼此誹謗、妄語等,無數罪惡之不善法……生!』有其――原因、結果、生起因緣――稱謂守護。

"Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for the coming-into-play of various evil, unskillful phenomena — the taking up of sticks and knives; conflicts, quarrels, and disputes; accusations, divisive speech, and lies — i.e., defensiveness.



第三節  守護

(十一) 105. “‘Macchariyaṃ paṭicca ārakkho’ti iti kho panetaṃ vuttaṃ,
如此,既然說:『緣慳吝,而有守護!』

"'Defensiveness is dependent on stinginess.' Thus it has been said.


tadānanda, imināpetaṃ pariyāyena veditabbaṃ, yathā macchariyaṃ paṭicca ārakkho.

阿難!何為緣慳吝,而有守護?應如是知――

 And this is the way to understand how defensiveness is dependent on stinginess.


Macchariyañca hi, ānanda, nābhavissa sabbena sabbaṃ sabbathā sabbaṃ kassaci kimhici,

阿難!若任何眾生,各於其境界,皆不慳吝時……,

If there were no stinginess at all, in any way, of anything anywhere,


sabbaso macchariye asati macchariyanirodhā api nu kho ārakkho paññāyethā”ti?

既不慳吝,慳吝消失,猶言守護否?」

in the utter absence of stinginess, from the cessation of stinginess, would defensiveness be discerned?"


“No hetaṃ, bhante”.

「世尊!不然。」

"No, lord."


“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo ārakkhassa, yadidaṃ macchariyaṃ”.

「是故,阿難!守護,有其――原因、結果、生起因緣――稱謂慳吝。

"Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for defensiveness, i.e., stinginess.



第四節  慳吝

(十二) 106. “‘Pariggahaṃ paṭicca macchariyan’ti iti kho panetaṃ vuttaṃ,

如此,既然說:『緣佔有,而有慳吝!』

"'Stinginess is dependent on possessiveness.' Thus it has been said.


tadānanda, imināpetaṃ pariyāyena veditabbaṃ, yathā pariggahaṃ paṭicca macchariyaṃ.
阿難!何為緣佔有,而有慳吝?應如是知――

 And this is the way to understand how stinginess is dependent on possessiveness.


Pariggaho ca hi, ānanda, nābhavissa sabbena sabbaṃ sabbathā sabbaṃ kassaci kimhici,
阿難!若任何眾生,各於其境界,皆不佔有時……,

If there were no possessiveness at all, in any way, of anything anywhere,


sabbaso pariggahe asati pariggahanirodhā api nu kho macchariyaṃ paññāyethā”ti?

既不佔有,佔有消失,猶言慳吝否?」

in the utter absence of possessiveness, from the cessation of possessiveness, would stinginess be discerned?"


“No hetaṃ, bhante”.

「世尊!不然。」

"No, lord."


“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo macchariyassa, yadidaṃ pariggaho”.

「是故,阿難!慳吝,有其――原因、結果、生起因緣――稱謂佔有。

"Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for stinginess, i.e., possessiveness.


第五節  佔有

(十三) 107. “‘Ajjhosānaṃ paṭicca pariggaho’ti iti kho panetaṃ vuttaṃ,

如此,既然說:『緣依戀,而有佔有!』

"'Possessiveness is dependent on attachment.' Thus it has been said.


tadānanda, imināpetaṃ pariyāyena veditabbaṃ, yathā ajjhosānaṃ paṭicca pariggaho.

阿難!何為緣依戀,而有佔有?應如是知――

 And this is the way to understand how possessiveness is dependent on attachment.


Ajjhosānañca hi, ānanda, nābhavissa sabbena sabbaṃ sabbathā sabbaṃ kassaci kimhici,

阿難!若任何眾生,各於其境界,皆不依戀時……,

If there were no attachment at all, in any way, of anything anywhere,


sabbaso ajjhosāne asati ajjhosānanirodhā api nu kho pariggaho paññāyethā”ti?

既不依戀,依戀消失,猶言佔有否?」

in the utter absence of attachment, from the cessation of attachment, would possessiveness be discerned?"


“No hetaṃ, bhante”.

「世尊!不然。」

"No, lord."


“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo pariggahassa – yadidaṃ ajjhosānaṃ”.

「是故,阿難!佔有,有其――原因、結果、生起因緣――稱謂依戀。

"Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for possessiveness, i.e., attachment.


第六節  依戀

(十四) 108. “‘Chandarāgaṃ paṭicca ajjhosānan’ti iti kho panetaṃ vuttaṃ,

如此,既然說:『緣欲貪,而有依戀!』

"'Attachment is dependent on desire and passion.' Thus it has been said.


tadānanda, imināpetaṃ pariyāyena veditabbaṃ, yathā chandarāgaṃ paṭicca ajjhosānaṃ.

阿難!何為緣欲貪,而有依戀?應如是知――

 And this is the way to understand how attachment is dependent on desire and passion.


Chandarāgo ca hi, ānanda, nābhavissa sabbena sabbaṃ sabbathā sabbaṃ kassaci kimhici,

阿難!若任何眾生,各於其境界,皆不欲貪時……,

If there were no desire and passion at all, in any way, of anything anywhere,


sabbaso chandarāge asati chandarāganirodhā api nu kho ajjhosānaṃ paññāyethā”ti?

既不欲貪,欲貪消失,猶言依戀否?」

in the utter absence of desire and passion, from the cessation of desire and passion, would attachment be discerned?"


“No hetaṃ, bhante”.

「世尊!不然。」

"No, lord."


“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo ajjhosānassa, yadidaṃ chandarāgo”.

「是故,阿難!依戀,有其――原因、結果、生起因緣――稱謂欲貪。

"Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for attachment, i.e., desire and passion.


第七節  欲貪

(十五) 109. “‘Vinicchayaṃ paṭicca chandarāgo’ti iti kho panetaṃ vuttaṃ,

如此,既然說:『緣計較,而有欲貪!』

"'Desire and passion is dependent on ascertainment.' Thus it has been said.


tadānanda, imināpetaṃ pariyāyena veditabbaṃ, yathā vinicchayaṃ paṭicca chandarāgo.

阿難!何為緣計較,而有欲貪?應如是知――

 And this is the way to understand how desire and passion is dependent on ascertainment.


Vinicchayo ca hi, ānanda, nābhavissa sabbena sabbaṃ sabbathā sabbaṃ kassaci kimhici,

阿難!若任何眾生,各於其境界,皆不計較時……,

If there were no ascertainment at all, in any way, of anything anywhere,


sabbaso vinicchaye asati vinicchayanirodhā api nu kho chandarāgo paññāyethā”ti?

既不計較,計較消失,猶言欲貪否?」

in the utter absence of ascertainment, from the cessation of ascertainment, would desire and passion be discerned?"


“No hetaṃ, bhante”.

「世尊!不然。」

"No, lord."


“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo chandarāgassa, yadidaṃ vinicchayo”.

「是故,阿難!欲貪,有其――原因、結果、生起因緣――稱謂計較。

"Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for desire and passion, i.e., ascertainment.


第八節  計較

(十六) 110. “‘Lābhaṃ paṭicca vinicchayo’ti iti kho panetaṃ vuttaṃ,

如此,既然說:『緣利得,而有計較!』

"'Ascertainment is dependent on acquisition.' Thus it has been said.


tadānanda, imināpetaṃ pariyāyena veditabbaṃ, yathā lābhaṃ paṭicca vinicchayo.

阿難!何為緣利得,而有計較?應如是知――

 And this is the way to understand how ascertainment is dependent on acquisition.


Lābho ca hi, ānanda, nābhavissa sabbena sabbaṃ sabbathā sabbaṃ kassaci kimhici,

阿難!若任何眾生,各於其境界,皆不利得時……,

If there were no acquisition at all, in any way, of anything anywhere,


sabbaso lābhe asati lābhanirodhā api nu kho vinicchayo paññāyethā”ti?

既不利得,利得消失,猶言計較否?」

in the utter absence of acquisition, from the cessation of acquisition, would ascertainment be discerned?"


“No hetaṃ, bhante”.

「世尊!不然。」

"No, lord."


“Tasmātihānanda eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo vinicchayassa, yadidaṃ lābho”.

「是故,阿難!計較,有其――原因、結果、生起因緣――稱謂利得。

"Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for ascertainment, i.e., acquisition.


第九節  利得

(十七) 111. “‘Pariyesanaṃ paṭicca lābho’ti iti kho panetaṃ vuttaṃ,

如此,既然說:『緣尋求,而有利得!』

"'Acquisition is dependent on seeking.' Thus it has been said.


tadānanda, imināpetaṃ pariyāyena veditabbaṃ, yathā pariyesanaṃ paṭicca lābho.

阿難!何為緣尋求,而有利得?應如是知――

 And this is the way to understand how acquisition is dependent on seeking.


Pariyesanā ca hi, ānanda, nābhavissa sabbena sabbaṃ sabbathā sabbaṃ kassaci kimhici,

阿難!若任何眾生,各於其境界,皆不尋求時……,

If there were no seeking at all, in any way, of anything anywhere,


sabbaso pariyesanāya asati pariyesanānirodhā api nu kho lābho paññāyethā”ti?

既不尋求,尋求消失,猶言利得否?」

in the utter absence of seeking, from the cessation of seeking, would acquisition be discerned?"


“No hetaṃ, bhante”.

「世尊!不然。」

"No, lord."


“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo lābhassa, yadidaṃ pariyesanā”.

「是故,阿難!利得,有其――原因、結果、生起因緣――稱謂尋求。

"Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for acquisition, i.e., seeking.


第十節  尋求

(十八) 112. “‘Taṇhaṃ paṭicca pariyesanā’ti iti kho panetaṃ vuttaṃ,

如此,既然說:『緣渴愛,而有尋求!』

"'Seeking is dependent on craving.' Thus it has been said.


tadānanda, imināpetaṃ pariyāyena veditabbaṃ, yathā taṇhaṃ paṭicca pariyesanā.

阿難!何為緣渴愛,而有尋求?應如是知――

And this is the way to understand how seeking is dependent on craving.


Taṇhā ca hi, ānanda, nābhavissa sabbena sabbaṃ sabbathā sabbaṃ kassaci kimhici,

阿難!若任何眾生,各於其境界,皆不渴愛時……,

If there were no craving at all, in any way, of anything anywhere —


seyyathidaṃ – kāmataṇhā bhavataṇhā vibhavataṇhā,

猶如:『欲愛、有愛、非有愛。』

 i.e., craving for sensuality, craving for becoming, craving for no becoming —


sabbaso taṇhāya asati taṇhānirodhā api nu kho pariyesanā paññāyethā”ti?

既不渴愛,渴愛消失,猶言尋求否?」

in the utter absence of craving, from the cessation of craving, would seeking be discerned?"


“No hetaṃ, bhante”.

「世尊!不然。」

"No, lord."


“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo pariyesanāya, yadidaṃ taṇhā.

「是故,阿難!尋求,有其――原因、結果、生起因緣――稱謂渴愛。

"Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for seeking, i.e., craving. 

 
 

第六章  感受 (Feeling)
 
Iti kho, ānanda, ime dve dhammā [ime dhammā (ka.)] dvayena vedanāya ekasamosaraṇā bhavanti”.

阿難!有(根門、境界)二法,依此接觸,而有感受。

Thus, Ananda, these two phenomena [the chain of conditions leading from craving to birth, aging, and death, and the chain of conditions leading from craving to quarrels, etc.], as a duality, flow back into one place at feeling.


(十九) 113. “‘Phassapaccayā vedanā’ti iti kho panetaṃ vuttaṃ,

如此,既然說:『緣接觸,而有感受!』

"'From contact as a requisite condition comes feeling.' Thus it has been said.


tadānanda, imināpetaṃ pariyāyena veditabbaṃ, yathā ‘phassapaccayā vedanā.

阿難!何為緣接觸,而有感受?應如是知――

And this is the way to understand how from contact as a requisite condition comes feeling.


Phasso ca hi, ānanda, nābhavissa sabbena sabbaṃ sabbathā sabbaṃ kassaci kimhici,

阿難!若任何眾生,各於其境界,皆不接觸時……,

If there were no contact at all, in any way, of anything anywhere —


seyyathidaṃ – cakkhusamphasso sotasamphasso ghānasamphasso jivhāsamphasso kāyasamphasso manosamphasso,

猶如:『眼觸、耳觸、鼻觸、舌觸、身觸、意觸……。』

 i.e., contact at the eye, contact at the ear, contact at the nose, contact at the tongue, contact at the body, or contact at the intellect —


sabbaso phasse asati phassanirodhā api nu kho vedanā paññāyethā”ti?

既不接觸,接觸消失,猶言感受否?」

in the utter absence of contact, from the cessation of contact, would feeling be discerned?"


“No hetaṃ, bhante”.

「世尊!不然。」

"No, lord."


“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo vedanāya, yadidaṃ phasso”.

「是故,阿難!感受,有其――原因、結果、生起因緣――稱謂接觸。

"Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for feeling, i.e., contact.

 

第七章  接觸 (Contact)
 
(二十) 114. ‘Nāmarūpapaccayā phasso’ti iti kho panetaṃ vuttaṃ,

如此,既然說:『緣名與色,而有接觸!』

'From name-&-form as a requisite condition comes contact. Thus it has been said.


tadānanda, imināpetaṃ pariyāyena veditabbaṃ, yathā nāmarūpapaccayā phasso.

阿難!何為緣名與色,而有接觸?應如是知――

And this is the way to understand how, from name-&-form as a requisite condition comes contact.


Yehi, ānanda, ākārehi yehi liṅgehi yehi nimittehi yehi uddesehi nāmakāyassa paññatti hoti,

阿難!依據外貌、特徵、形象……時,始有,名身概念可言;




tesu ākāresu tesu liṅgesu tesu nimittesu tesu uddesesu asati api nu kho rūpakāye adhivacana-samphasso paññāyethā”ti?

若無外貌、特徵、形象……時,於色身,猶言心觸否?」

If the qualities, traits, themes, & indicators by which there is a description of name-group (mental activity) were all absent, would designation-contact with regard to the form-group (the physical properties) be discerned?"


“No hetaṃ, bhante”.

「世尊!不然。」

"No, lord."


“Yehi, ānanda, ākārehi yehi liṅgehi yehi nimittehi yehi uddesehi rūpakāyassa paññatti hoti,

「阿難!依據外貌、特徵、形象……時,始有,色身概念可言;




tesu ākāresu…pe…tesu uddesesu asati api nu kho nāmakāye paṭighasamphasso paññāyethā”ti?

若無外貌、特徵、形象……時,於名身,猶言有對觸否?」

"If the permutations, signs, themes, and indicators by which there is a description of form-group were all absent, would resistance-contact with regard to the name-group be discerned?"


“No hetaṃ, bhante”.

「世尊!不然。」

"No, lord."


“Yehi, ānanda, ākārehi…pe… yehi uddesehi nāmakāyassa ca rūpakāyassa ca paññatti hoti,

「阿難!依據外貌、特徵、形象……時,始有,名身與色身之概念可言;




tesu ākāresu…pe… tesu uddesesu asati api nu kho adhivacanasamphasso vā paṭighasamphasso vā paññāyethā”ti?

若無外貌、特徵、形象……時,猶言心觸或有對觸否?」

"If the permutations, signs, themes, and indicators by which there is a description of name-group and form-group were all absent, would designation-contact or resistance-contact be discerned?"


“No hetaṃ, bhante”.

「世尊!不然。」

"No, lord."


“Yehi, ānanda, ākārehi…pe… yehi uddesehi nāmarūpassa paññatti hoti,

「阿難!依據外貌、特徵、形象……時,始有,名與色之概念可言;




tesu ākāresu …pe… tesu uddesesu asati api nu kho phasso paññāyethā”ti?

若無外貌、特徵、形象……時,猶言接觸否?」




“No hetaṃ, bhante”.

「世尊!不然。」




“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo phassassa,
 yadidaṃ nāmarūpaṃ”.


「是故,阿難!接觸,有其――原因、結果、生起因緣――稱謂名與色。

"Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for contact, i.e., name-and-form.

 

第八章  名色 (Name-and-form)
 
(二十一) 115. ‘Viññāṇapaccayā nāmarūpan’ti iti kho panetaṃ vuttaṃ,

如此,既然說:『緣心識,而有名與色!』

'From consciousness as a requisite condition comes name-and-form.' Thus it has been said.


tadānanda, imināpetaṃ pariyāyena veditabbaṃ, yathā viññāṇapaccayā nāmarūpaṃ.

阿難!何為緣心識,而有名與色?應如是知――

And this is the way to understand how from consciousness as a requisite condition comes name-and-form.


Viññāṇañca hi, ānanda, mātukucchismiṃ na okkamissatha, api nu kho nāmarūpaṃ mātukucchismiṃ samuccissathā”ti?

阿難!心識不入母胎時……,尚且名與色,能結成於母胎否?」

If consciousness were not to descend into the mother's womb, would name-and-form take shape in the womb?"


“No hetaṃ, bhante”.

「世尊!不然。」

"No, lord."


“Viññāṇañca hi, ānanda, mātukucchismiṃ okkamitvā vokkamissatha, api nu kho nāmarūpaṃ itthattāya abhinibbattissathā”ti?

「阿難!心識若入母胎後而捨離,其名與色,尚能出現否?」

"If, after descending into the womb, consciousness were to depart, would name-and-form be produced for this world?"


“No hetaṃ, bhante”.

「世尊!不然。」

"No, lord."


“Viññāṇañca hi, ānanda, daharasseva sato vocchijjissatha kumārakassa vā kumārikāya vā, api nu kho nāmarūpaṃ vuddhiṃ virūḷhiṃ vepullaṃ āpajjissathā”ti?

「阿難!心識於幼者,即在男童或女童時捨離,名與色,尚且能增大、成長、發達否?」

"If the consciousness of the young boy or girl were to be cut off, would name-and-form ripen, grow, and reach maturity?"


“No hetaṃ, bhante”.

「世尊!不然。」

"No, lord."


“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo nāmarūpassa – yadidaṃ viññāṇaṃ”.

「是故,阿難!名與色,有其――原因、結果、生起因緣――稱謂心識。

"Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for name-and-form, i.e., consciousness."




第九章  心識 (Consciousness)

(二十二) 116. ‘Nāmarūpapaccayā viññāṇan’ti iti kho panetaṃ vuttaṃ,

如此,既然說:『緣名與色,而有心識!』

'From name-and-form as a requisite condition comes consciousness.' Thus it has been said.


tadānanda, imināpetaṃ pariyāyena veditabbaṃ, yathā nāmarūpapaccayā viññāṇaṃ.

阿難!何為緣名與色,而有心識?應如是知――

And this is the way to understand how from name-and-form as a requisite condition comes consciousness.


Viññāṇañca hi, ānanda, nāmarūpe patiṭṭhaṃ na labhissatha, api nu kho āyatiṃ jātijarāmaraṇaṃ dukkhasamudayasambhavo [jātijarāmaraṇadukkhasamudayasambhavo (sī. syā. pī.)] paññāyethā”ti?

阿難!若心識,不得依據,名與色時……於未來,尚亦假想出生、老、死、苦集之存在否?」

If consciousness were not to gain a foothold in name-and-form, would a coming-into-play of the origination of birth, aging, death, and stress in the future be discerned?


“No hetaṃ, bhante”.

「世尊!不然。」

"No, lord."


“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo viññāṇassa yadidaṃ nāmarūpaṃ.

「是故,阿難!心識,有其――原因、結果、生起因緣――稱謂名與色。

"Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for consciousness, i.e., name-and-form.


Ettāvatā kho, ānanda, jāyetha vā jīyetha [jiyyetha (ka.)] vā mīyetha [miyyetha (ka.)] vā cavetha vā upapajjetha vā.

阿難!依此假想,而有――出生、老、死、中陰或再生;

"This is the extent to which there is birth, aging, death, passing away, and re-arising.


Ettāvatā ❶ adhivacanapatho, ettāvatā ❷ niruttipatho, ettāvatā ❸ paññattipatho, ettāvatā ❹ paññāvacaraṃ, ettāvatā ❺ vaṭṭaṃ vattati itthattaṃ paññāpanāya yadidaṃ nāmarūpaṃ saha viññāṇena aññamañña-paccayatā pavattati.

依此假想,而有流轉―― 『❶ 指稱界、❷ 語辭界、❸ 概念界、❹ 智慧界、❺ 輪迴界』――凡名與色者,即與心識俱,展轉相依,生死流轉!

This is the extent to which there are means of designation, expression, and delineation. This is the extent to which the sphere of discernment extends, the extent to which the cycle revolves for the manifesting (discernibility) of this world — i.e., name-and-form together with consciousness.