《長部經典》第十五 Mahānidānasutta 大緣經 (DN 15)
第四品 滅苦之道
（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。
…
（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。
…
第四品 滅苦之道
第一節 臆想有我
Attapaññatti (Delineations of a Self)
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。
…
（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。
…
