From:
中阿含經 31 Medium Discourses 31
分別聖諦經 Discernment of the Noble Truths
我聞如是。 Thus I have heard:
一時佛遊舍衞國在勝林給孤獨園。 One time, the Buddha traveled to the country of Śrāvastī and stayed at Anāthapiṇḍada Park in Jeta Grove.
爾時世尊告諸比丘。 It was then that the Bhagavān addressed the monks,
此是正行説法。謂四聖諦。廣攝廣觀分別發露。開仰施設顯示趣向。 “This is the correct practice of teaching Dharma, which is to gather in detail, contemplate in detail, discern, disclose, reveal, define, make known, and direct others to the four noble truths.
過去諸如來無所著等正覺。彼亦有此正行説法。謂四聖諦。廣攝廣觀分別發露。開仰施設顯示趣向。 “Tathāgatas, Arhats, and Fully Awakened Ones of the past also had this correct practice of teaching Dharma, which was to gather in detail, contemplate in detail, discern, disclose, reveal, define, make known, and direct others to the four noble truths.
未來諸如來無所著等正覺。彼亦有此正行説法。謂四聖諦。廣攝廣觀分別發露。開仰施設顯示趣向。 Tathāgatas, Arhats, and Fully Awakened Ones of the future also will have this correct practice of teaching Dharma, which will be to gather in detail, contemplate in detail, discern, disclose, reveal, define, make known, and direct [others] to the four noble truths.
我今現如來無所著等正覺。亦有此正行説法。謂四聖諦。廣攝廣觀分別發露。開仰施設顯示趣向。 I am the Tathāgata, Arhat, and Fully Awakened One of the present who also has this correct practice of teaching Dharma, which is to gather in detail, contemplate in detail, discern, disclose, reveal, define, make known, and direct others to the four noble truths.
舍梨子比丘聰慧速慧捷慧利慧廣慧深慧出要慧明達慧辯才慧。 “The monk Śāriputra’s wisdom is clever, quick, fast, sharp, detailed, profound, essential, insightful, and eloquent.
舍梨子比丘成就實慧。 The monk Śāriputra has accomplished real wisdom.
所以者何。 Why is that?
謂我略説此四聖諦。舍梨子比丘則能爲他廣教廣觀分別發露。開仰施設顯現趣向。 When I taught these four noble truths in brief, the monk Śāriputra then could teach them in detail for others, contemplate them in detail, discern, disclose, reveal, define, make known, and direct others to them.
舍梨子比丘廣教廣示此四聖諦。分別發露開仰施設顯現趣向時令無量人而得於觀。 When he teaches and shows in detail, discerns, discloses, reveals, defines, makes known, and directs others to these four noble truths, the monk Śāriputra causes measureless people to attain their contemplation.
舍梨子比丘。能以正見爲導御也。 The monk Śāriputra can make right view be his guide.
目乾連比丘能令立於最上眞際。謂究竟漏盡。 “The monk Maudgalyāyana can lead others to stand at the supreme limit of reality, which is the ultimate end of the contaminants.
舍梨子比丘。生諸梵行。猶如生母。目連比丘長養諸梵行。猶如養母。 The monk Śāriputra gives birth to religious practitioners like a birthing mother, and the monk Maudgalyāyana nurtures religious practitioners like a nursing mother.
是以諸梵行者。應奉事供養恭敬禮拜舍梨子目乾連比丘。 Religious practitioners therefore should serve, support, respect, and venerate the monks Śāriputra and Maudgalyāyana.
所以者何。 Why is that?
舍梨子目乾連比丘爲諸梵行者。求義及饒益 The monks Śāriputra and Maudgalyāyana seek what’s purposeful and beneficial for religious practitioners.
求安隱快樂。 They seek their welfare and happiness.”
爾時世尊説如是已即從坐起入室燕坐。 After speaking thus, the Bhagavān rose from his seat and retired to sit in his dwelling.
於是尊者舍梨子告諸比丘。 Thereupon, Venerable Śāriputra addressed the monks,
諸賢。世尊爲我等出世。 “Good men, the Bhagavān appeared in the world for us.
謂爲他廣教廣示此四聖諦。分別發露開仰施設顯現趣向。 That is, it was to teach and show in detail these four noble truths for others and to discern, disclose, reveal, define, make known, and direct others to them.
云何爲四。 What are the four?
謂苦聖諦。苦習苦滅苦滅道聖諦。 They are the noble truth of suffering and the noble truths of suffering’s accumulation, suffering’s cessation, and the path to suffering’s cessation.
諸賢。云何苦聖諦。 “Good men, what is the noble truth of suffering?
謂生苦老苦病苦死苦。怨憎會苦。愛別離苦。所求不得苦。略五盛陰苦。 It’s the suffering of birth, the suffering of old age, the suffering of illness, the suffering of death, the suffering of association with what’s disliked, the suffering of separation from what’s loved, the suffering of not getting what’s sought, and the basic suffering of the five proliferating aggregates.
諸賢。説生苦者。 “Good men, we say ‘suffering of birth.’
此説何因。 What is the reason we say that?
諸賢。生者。謂彼衆生彼彼衆生種類。生則生。出則出。成則成。 Good men, ‘birth’ is when some sentient being of a certain type of sentient beings that are born is born, that are produced is produced, and that form is formed.
興起五陰 It generates the five aggregates.
已得命根。是名爲生。 Once the life root is obtained, this is called birth.
諸賢。生苦者。謂衆生生時身受苦受遍受覺遍覺。 “Good men, ‘suffering of birth’ means that when sentient beings are born, the body experiences painful feelings, pervasive feelings, perceptions, and pervasive perceptions.
心受苦受遍受覺遍覺。 The mind experiences painful feelings, pervasive feelings, perceptions, and pervasive perceptions.
身心受苦受遍受覺遍覺。 The body and mind experience painful feelings, pervasive feelings, perceptions, and pervasive perceptions.
身熱受遍受覺遍覺。 “The body has feverish feelings, pervasive feelings, perceptions, and pervasive perceptions.
心熱受遍受覺遍覺。 The mind has feverish feelings, pervasive feelings, perceptions, and pervasive perceptions.
身心熱受遍受覺遍覺。 The body and mind have feverish feelings, pervasive feelings, perceptions, and pervasive perceptions.
身壯熱煩惱憂慼受遍受覺遍覺。 “The body has intensely feverish, afflicted, and grievous feelings, pervasive feelings, perceptions, and pervasive perceptions.
心壯熱煩惱憂慼受遍受覺遍覺。 The mind has intensely feverish, afflicted, and grievous feelings, pervasive feelings, perceptions, and pervasive perceptions.
身心壯熱煩惱憂慼受遍受覺遍覺。 The body and mind have intensely feverish, afflicted, and grievous feelings, pervasive feelings, perceptions, and pervasive perceptions.
諸賢。説生苦者 “Good men, we say ‘suffering of birth.’
因此故説。 This is the reason we say that.
諸賢。説老苦者 “Good men, we say ‘suffering of old age.’
此説何因。 What is the reason we say that?
諸賢。老者。謂彼衆生彼彼衆生種類。彼爲老耄。 Good men, ‘old age’ means some sentient being of a certain type of sentient beings becomes elderly.
頭白齒落盛壯日衰。 Their heads are white, their teeth fall out, and they’re withered.
身曲脚戻 Their bodies are bent, and their legs are crooked.
體重氣上。 Their bodies are heavy, and it takes effort to get up.
拄杖而行。 They use the support of a staff to walk.
肌縮皮緩皺如麻子。 Their muscles shrink, and their skin is loose and wrinkled like sesame seed.
諸根毀熟顏色醜惡。 Their faculties are completely degenerated, and their appearance is ugly.
是名爲老。 This is called old age.
諸賢。老苦者。謂衆生老時身受苦受遍受覺遍覺。 “Good men, ‘suffering of old age’ means that when sentient beings are old, the body experiences painful feelings, pervasive feelings, perceptions, and pervasive perceptions.
心受苦受遍受覺遍覺。 The mind experiences painful feelings, pervasive feelings, perceptions, and pervasive perceptions.
身心受苦受遍受覺遍覺。 The body and mind experience painful feelings, pervasive feelings, perceptions, and pervasive perceptions.
身熱受遍受覺遍覺。 “The body has feverish feelings, pervasive feelings, perceptions, and pervasive perceptions.
心熱受遍受覺遍覺。 The mind has feverish feelings, pervasive feelings, perceptions, and pervasive perceptions.
身心熱受遍受覺遍覺。 The body and mind have feverish feelings, pervasive feelings, perceptions, and pervasive perceptions.
身壯熱煩惱憂慼受遍受覺遍覺。 “The body has intensely feverish, afflicted, and grievous feelings, pervasive feelings, perceptions, and pervasive perceptions.
心壯熱煩惱憂慼受遍受覺遍覺。 The mind has intensely feverish, afflicted, and grievous feelings, pervasive feelings, perceptions, and pervasive perceptions.
身心壯熱煩惱憂慼受遍受覺遍覺。 The body and mind have intensely feverish, afflicted, and grievous feelings, pervasive feelings, perceptions, and pervasive perceptions.
諸賢。説老苦者 “Good men, we say ‘suffering of old age.’
因此故説。 This is the reason we say that.
諸賢。説病苦者 “Good men, we say ‘suffering of illness.’
此説何因。 What is the reason we say that?
諸賢。病者。謂頭痛眼痛耳痛鼻痛面痛脣痛齒痛舌痛𪘽痛咽痛。風喘咳嗽喝吐喉啤癲癇癕癭。經溢赤膽壯熱枯槁痔𭼟下利。 Good men, ‘illness’ means headaches, eye pain, earaches, nose pain, facial pain, lip pain, toothaches, tongue pain, palate pain, throat pain, difficult breathing, coughing, burping, laryngitis, convulsions, goiter, red gall, high fevers, dehydration, hemorrhoids, and dysentery.
若有如是比餘種種病。從更樂觸生不離心立在身中。 There are a variety of comparable types of illnesses that arise from contact, don’t part from the mind, and establish themselves in the body.
是名爲病。 This is called ‘illness.’
諸賢。病苦者。謂衆生病時。身受苦受遍受覺遍覺。 “Good men, ‘suffering of illness’ means that when sentient beings are ill, the body experiences painful feelings, pervasive feelings, perceptions, and pervasive perceptions.
心受苦受遍受覺遍覺。 The mind experiences painful feelings, pervasive feelings, perceptions, and pervasive perceptions.
身心受苦受遍受覺遍覺。 The body and mind experience painful feelings, pervasive feelings, perceptions, and pervasive perceptions.
身熱受遍受覺遍覺。 “The body has feverish feelings, pervasive feelings, perceptions, and pervasive perceptions.
心熱受遍受覺遍覺。 The mind has feverish feelings, pervasive feelings, perceptions, and pervasive perceptions.
身心熱受遍受覺遍覺。 The body and mind have feverish feelings, pervasive feelings, perceptions, and pervasive perceptions.
身壯熱煩惱憂慼受遍受覺遍覺。 “The body has intensely feverish, afflicted, and grievous feelings, pervasive feelings, perceptions, and pervasive perceptions.
心壯熱煩惱憂慼受遍受覺遍覺。 The mind has intensely feverish, afflicted, and grievous feelings, pervasive feelings, perceptions, and pervasive perceptions.
身心壯熱煩惱憂慼受遍受覺遍覺。 The body and mind have intensely feverish, afflicted, and grievous feelings, pervasive feelings, perceptions, and pervasive perceptions.
諸賢。説病苦者 “Good men, we say ‘suffering of illness.’
因此故説。 This is the reason we say that.
諸賢。説死苦者 “Good men, we say ‘suffering of death.’
此説何因。 What is the reason we say that?
諸賢。死者。謂彼衆生彼彼衆生種類。命終無常 Good men, ‘death’ means some sentient being of a certain type of sentient beings has its life end and is impermanent.
死喪散滅。 Their dead corpse scatters and disappears.
壽盡破壞命根閉塞。 When their life span is up, they are destroyed, and their life root is shut off.
是名爲死。 This is called ‘death.’
諸賢。死苦者。謂衆生死時身受苦受遍受覺遍覺。 “Good men, ‘suffering of death’ means that when sentient beings die, the body experiences painful feelings, pervasive feelings, perceptions, and pervasive perceptions.
心受苦受遍受覺遍覺。 The mind experiences painful feelings, pervasive feelings, perceptions, and pervasive perceptions.
身心受苦受遍受覺遍覺。 The body and mind experience painful feelings, pervasive feelings, perceptions, and pervasive perceptions.
身熱受遍受覺遍覺。 “The body has feverish feelings, pervasive feelings, perceptions, and pervasive perceptions.
心熱受遍受覺遍覺。 The mind has feverish feelings, pervasive feelings, perceptions, and pervasive perceptions.
身心熱受遍受覺遍覺。 The body and mind have feverish feelings, pervasive feelings, perceptions, and pervasive perceptions.
身壯熱煩惱憂慼受遍受覺遍覺。 “The body has intensely feverish, afflicted, and grievous feelings, pervasive feelings, perceptions, and pervasive perceptions.
心壯熱煩惱憂慼受遍受覺遍覺。 The mind has intensely feverish, afflicted, and grievous feelings, pervasive feelings, perceptions, and pervasive perceptions.
身心壯熱煩惱憂慼受遍受覺遍覺。 The body and mind have intensely feverish, afflicted, and grievous feelings, pervasive feelings, perceptions, and pervasive perceptions.
諸賢。説死苦者 “Good men, we say ‘suffering of death.’
因此故説。 This is the reason we say that.
諸賢。説怨憎會苦者。 “Good men, we say ‘suffering of association with what’s disliked.’
此説何因。 What is the reason we say that?
諸賢。怨憎會者。謂衆生實有内六處。不愛眼處耳鼻舌身意處。 Good men, ‘association with what’s disliked’ means that sentient beings really have six internal sense-fields that they dislike, which are the sense-field of the eye and the sense-fields of the ear, nose, tongue, body, and mind.
彼同會一有攝和習。 They equally come together as one by collecting, harmonizing, and accumulating.
共合爲苦。 To be united with them is painful.
如是外處更樂覺想思愛。亦復如是。 Thus, the external sense-fields, contact, feeling, perception, intent, and craving are likewise.
諸賢。衆生實有六界。不愛地界水火風空識界。 “Good men, sentient beings really have six elements that they dislike, which are the earth element and the elements of water, fire, air, space, and consciousness.
彼同會一有攝和習。 They equally come together as one by collecting, harmonizing, and accumulating.
共合爲苦。 To be united with them is painful.
是名怨憎會。 This is called association with what’s disliked.
諸賢。怨憎會苦者。謂衆生怨憎會時。身受苦受遍受覺遍覺。 “Good men, ‘suffering of association with what’s disliked’ means when sentient beings associate with what’s disliked, the body experiences painful feelings, pervasive feelings, perceptions, and pervasive perceptions.
心受苦受遍受覺遍覺。 The mind experiences painful feelings, pervasive feelings, perceptions, and pervasive perceptions.
身心受苦受遍受覺遍覺。 The body and mind experience painful feelings, pervasive feelings, perceptions, and pervasive perceptions.
諸賢。説怨憎會苦者。 “Good men, we say ‘suffering of association with what’s disliked.’
因此故説。 This is the reason we say that.
諸賢。説愛別離苦者。 “Good men, we say ‘suffering of separation from what’s loved.’
此説何因。 What is the reason we say this?
諸賢。愛別離苦者。謂衆生實有内六處。愛眼處。耳鼻舌身意處。 Good men, ‘Suffering of separation from what’s loved’ means sentient beings really have six internal sense-fields that are loved, which are the sense-field of the eye and the sense-fields of the ear, nose, tongue, body, and mind.
彼異分散不得相應。別離不會 They change and disperse, aren’t able to associate, separate, and don’t come together.
不攝不習不和合爲苦 When they aren’t collected and accumulated, it’s painful not to be united with them.
如是外處更樂覺想思愛。亦復如是。 Thus, the external sense-fields, contact, feeling, perception, intent, and craving are likewise.
諸賢。衆生實有六界。愛地界水火風空識界。 “Good men, sentient beings really have six elements that are loved, which are the earth element and the elements of water, fire, air, space, and consciousness.
彼異分散不得相應別離不會 They change and disperse, aren’t able to associate, separate, and don’t come together.
不攝不習。不和合爲苦。 When they aren’t collected and accumulated, it’s painful not to be united with them.
是名愛別離。 This is called separation from what’s loved.
諸賢。愛別離苦者。謂衆生別離時身受苦受遍受覺遍覺。 “Good men, ‘suffering of separation from what’s loved’ means that when sentient beings are separated, the body experiences painful feelings, pervasive feelings, perceptions, and pervasive perceptions.
心受苦受遍受覺遍覺。 The mind experiences painful feelings, pervasive feelings, perceptions, and pervasive perceptions.
身心受苦受遍受覺遍覺。 The body and mind experiences painful feelings, pervasive feelings, perceptions, and pervasive perceptions.
諸賢。説愛別離苦者。 “Good men, we say ‘suffering of separation from what’s loved.’
因此故説。 This is the reason we say that.
諸賢。説所求不得苦者。 “Good men, we say ‘suffering of not getting what is sought.’
此説何因。 What is the reason we say that?
諸賢。謂衆生生法不離生法。 Good men, it means that it’s the rule that sentient beings are born, and they can’t be free from being born.
欲得令我而不生者。此實不可以欲而得。 They want to be able to make themselves not be born, but this is really an impossible desire to get.
老法死法愁憂慼法。不離憂慼法。 Growing old … dying … feeling sad and grieving … they aren’t free from grieving.
欲得令我不憂慼者。此亦不可以欲而得。 They want to be able to make themselves not grieve, but this is really an impossible desire to get.
諸賢。衆生實生苦而不可樂不可愛念。 “Good men, sentient beings really are pained and have unpleasing and undesirable thoughts.
彼作是念。 They think,
若我生苦而不可樂不可愛念者。欲得轉是。令可愛念。 ‘When I am pained and have unpleasing and undesirable thoughts, I want to be able to change them into desirable thoughts.’
此亦不可以欲而得。 This is also an impossible desire to get.
諸賢。衆生實生樂而可愛念。 “Good men, sentient beings really are delighted and have desirable thoughts.
彼作是念。 They think,
若我生樂可愛念者。欲得令是常恒久住不變易法。 ‘When I am delighted and have desirable thoughts, I want that to be something permanent, long-lasting, and not easily changed.’
此亦不可以欲而得。 This is also an impossible desire to get.
諸賢。衆生實生思想而不可樂不可愛念。 “Good men, sentient beings really conceptualize and have unpleasing and undesirable thoughts.
彼作是念。 They think,
若我生思想而不可樂不可愛念者。欲得轉是令可愛念。 ‘When I conceptualize and have unpleasing and undesirable thoughts, I want to be able to change them into desirable thoughts.’
此亦不可以欲而得。 This is also an impossible desire to get.
諸賢。衆生實生思想而可愛念。 “Good men, sentient beings really conceptualize and have desirable thoughts.
彼作是念。 They think,
若我生思想可愛念者。欲得令是常恒久住不變易法。 ‘When I conceptualize and have desirable thoughts, I want that to be something permanent, long-lasting, and not easily changed.’
此亦不可以欲而得。 This is also an impossible desire to get.
諸賢。説所求不得苦者。 “Good men, we say ‘suffering of not getting what’s sought.’
因此故説。 This is the reason we say that.
諸賢。説略五盛陰苦者。 “Good men, we say ‘basic suffering of the five proliferating aggregates.’
此説何因。 What is the reason we say that?
謂色盛陰覺想行識盛陰。 It means the proliferating aggregate of form and the proliferating aggregates of feeling, perception, volition, and consciousness.
諸賢。説略五盛陰苦者。 “Good men, we say ‘the basic suffering of the five proliferating aggregates.’
因此故説。 This is the reason we say that.
諸賢。過去時是苦聖諦。未來現在時是苦聖諦。眞諦不虚 “Good men, this noble truth of suffering in the past and these noble truths of suffering in the future and present are true and not false.
不離於如。亦非顛倒 They don’t part from this, and they are not mistaken.
眞諦審實。 They are true and completely genuine.
合如是諦。聖所有聖所知聖所見聖所了聖所得聖所等正覺。 Union with such truth is possessed, known, seen, comprehended, obtained, and completely awakened to by the noble ones.
是故説苦聖諦。 Therefore, it’s called the noble truth of suffering.
諸賢。云何愛習苦習聖諦 “Good men, what is the noble truth of accumulating craving and suffering?
謂衆生實有愛内六處。眼處耳鼻舌身意處。 It means sentient beings really have cravings for the six internal sense-fields, which are the sense-field of the eye and the sense-fields of the ear, nose, tongue, body, and mind.
於中若有愛有膩有染有著者。是名爲習。 If there’s craving, dirt, defilement, and attachment, this is called accumulation.
諸賢。多聞聖弟子知 “Good men, the well-versed noble disciple knows,
我如是知此法。如是見如是了如是視如是覺。 ‘I thus know this Dharma and thus see, comprehend, examine, and awaken to it.
是謂愛習苦習聖諦。 This is called the noble truth of accumulating craving and suffering.’
如是知之 They thus know it.
云何知耶。 “How do they know it?
若有愛妻子奴婢給使眷屬田地屋宅店肆出息財物。爲所作業 If they have cravings for wives, children, servants, messengers, retinues, land, homes, businesses, and property, then they will work for them.
有愛有膩有染有著者。是名爲習。 When there’s craving, dirt, defilement, and attachment, this is called accumulation.
彼知 They know,
此愛習。苦習聖諦。 ‘This is the noble truth of accumulating craving and suffering.’
如是外處更樂覺想思愛。亦復如是。 Thus, the external sense-fields, contact, feeling, perception, intent, and craving are likewise.
諸賢。衆生實有愛六界。地界水火風空識界。 “Good men, sentient beings really have craving for six elements, which are the earth element and the elements of water, fire, air, space, and consciousness.
於中若有愛有膩有染有著者。是名爲習。 If there’s craving, dirt, defilement, and attachment regarding them, this is called accumulation.
諸賢。多聞聖弟子知 “Good men, the well-versed noble disciple thus knows,
我如是。知此法。如是見如是了如是視如是覺。 ‘I thus know this Dharma and thus see, comprehend, examine, and awaken to it.
是謂愛習苦習聖諦。 This is called the noble truth of accumulating craving and suffering.’
如是知之 They thus know it.
云何知耶。 “How do they know it?
若有愛妻子奴婢給使眷屬田地屋宅店肆出息財物。爲所作業。 If they have cravings for wives, children, servants, messengers, retinues, land, homes, businesses, and property, then they will work for them.
有愛有膩有染有著者是名爲習。 When there’s craving, dirt, defilement, and attachment, this is called accumulation.
彼知 They know,
是愛習苦習聖諦。 ‘This is the noble truth of accumulating craving and suffering.’
諸賢。過去時。是愛習苦習聖諦。未來現在時。是愛習苦習聖諦。眞諦不虚 “Good men, this noble truth of accumulating craving and suffering in the past and these noble truths of accumulating craving and suffering in the future and present are true and not false.
不離於如。亦非顛倒 They don’t part from this, and they are not mistaken.
眞諦審實。 They are true and completely genuine.
合如是諦。聖所有聖所知聖所見聖所了聖所得聖所等正覺。 Union with such truth is possessed, known, seen, comprehended, obtained, and completely awakened to by the noble ones.
是故説愛習苦習聖諦。 Therefore, it’s called the noble truth of accumulating craving and suffering.
諸賢。云何愛滅苦滅聖諦。 “Good men, what is the noble truth of ceasing craving and suffering?
謂衆生實有愛内六處。眼處耳鼻舌身意處。 It means that sentient beings really have craving for the six internal sense-fields, which are the sense-field of the eye and the sense-fields of the ear, nose, tongue, body, and mind.
彼若解脱不染不著。斷捨吐盡無欲滅止沒者。 If they are freed from them, aren’t defiled or attached, and abandon, reject, and end them, they’ll lack desire, cease, and pass away.
是名苦滅。 This is called the cessation of suffering.
諸賢。多聞聖弟子知 “Good men, the well-versed noble disciple knows,
我如是知此法。如是見如是了如是視如是覺。 ‘I thus know this Dharma and thus see, comprehend, examine, and awaken to it.
是謂愛滅苦滅聖諦。 This is called the noble truth of ceasing craving and suffering.’
如是知之。 They thus know it.
云何知耶。 “How do they know it?
若有不愛妻子奴婢給使眷屬田地屋宅店肆出息財物。不爲所作業。 If they don’t have cravings for wives, children, servants, messengers, retinues, land, homes, businesses, and property, then they won’t work for them.
彼若解脱不染不著。斷捨吐盡無欲滅止沒者。 If they are freed from them, aren’t defiled or attached, and abandon, reject, and end them, they’ll lack desire, cease, and pass away.
是名苦滅。 This is called the cessation of suffering.
彼知 They know,
是愛滅苦滅聖諦。 ‘This is the noble truth of ceasing craving and suffering.’
如是外處更樂覺想思愛。亦復如是 Thus, the external sense-fields, contact, feeling, perception, intent, and craving are likewise.
諸賢。衆生實有愛六界。地界水火風空識界。 “Good men, sentient beings really have cravings for the six elements, which are the earth element and the elements of water, fire, air, space, and consciousness.
彼若解脱不染不著。斷捨吐盡無欲滅止沒者。 If they are freed from them, aren’t defiled or attached, and abandon, reject, and end them, they’ll lack desire, cease, and pass away.
是名苦滅。 This is called the cessation of suffering.
諸賢多聞聖弟子知 “Good men, well-versed noble disciples know,
我如是知此法。如是見如是了如是視如是覺。 ‘I thus know this Dharma and thus see, comprehend, examine, and awaken to it.
是謂愛滅苦滅聖諦 This is called the noble truth of ceasing craving and suffering.’
如是知之 They thus know it.
云何知耶。 “How do they know it?
若有不愛妻子奴婢給使眷屬田地屋宅店肆出息財物。不爲所作業。 If they don’t have cravings for wives, children, servants, messengers, retinues, land, homes, businesses, and property, then they won’t work for them.
彼若解脱不染不著。斷捨吐盡無欲滅止沒者。 If they are freed from them, aren’t defiled or attached, and abandon, reject, and end them, they’ll lack desire, cease, and pass away.
是名苦滅。 This is called the cessation of suffering.
彼知 They know,
是愛滅苦滅聖諦。 ‘This is the noble truth of ceasing craving and suffering.’
諸賢。過去時是愛滅苦滅聖諦。未來現在時是愛滅苦滅聖諦。眞諦不虚 “Good men, this noble truth of ceasing craving and suffering in the past and these noble truths of ceasing craving and suffering in the future and present are true and not false.
不離於如亦非顛倒。 They don’t part from this, and they are not mistaken.
眞諦審實 They are true and completely genuine.
合如是諦。聖所有聖所知聖所見聖所了聖所得聖所等正覺。 Union with such truth is possessed, known, seen, comprehended, obtained, and completely awakened to by the noble ones.
是故説愛滅苦滅聖諦。 Therefore, it’s called the noble truth of ceasing craving and suffering.
諸賢。云何苦滅道聖諦。 “Good men, what is the noble truth of the path to suffering’s cessation?
謂正見正志正語正業正命正方便正念正定。 It refers to right view, right intention, right speech, right action, right livelihood, right method, right mindfulness, and right concentration.
諸賢。云何正見。 “Good men, what is right view?
謂聖弟子念苦是苦時習是習滅是滅。念道是道時。或觀本所作。或學念諸行。或見諸行災患。或見涅槃止息。 When the noble disciple is mindful that suffering is suffering … accumulation is accumulation … cessation is cessation … when he’s mindful that the path is the path, he might examine what he has done in the past, train in the mindfulness of actions, see the danger of actions, or see the stillness of nirvāṇa.
或無著念觀善心解脱時。於中擇遍擇次擇 When he’s mindful without attachment and observes the liberation of good thoughts, he might discriminate, fully discriminate, and ascertain then.
擇法視遍視觀察明達是名正見。 Discriminating qualities, examining, fully examining, and observing them with insight and comprehension is called right view.
諸賢。云何正志。 “Good men, what is right intention?
謂聖弟子念苦是苦時。習是習滅是滅。念道是道時。或觀本所作。或學念諸行。或見諸行災患。或見涅槃止息。 When the noble disciple is mindful that suffering is suffering … accumulation is accumulation … cessation is cessation … when he’s mindful that the path is the path, he might examine what he has done in the past, train in the mindfulness of actions, see the danger of actions, or see the stillness of nirvāṇa.
或無著念觀善心解脱時。於中心伺遍伺隨順伺。 When he’s mindful without attachment and observes the liberation of good thoughts, his mind investigates, fully investigates, and follows along with investigation.
可念則念。可望則望。是名正志。 Being mindful when he can be mindful and hoping for what can be hoped for is called right intention.
諸賢。云何正語。 “Good men, what is right speech?
謂聖弟子念苦是苦時習是習。滅是滅。念道是道時或觀本所作。或學念諸行。或見諸行災患。或見涅槃止息。 When the noble disciple is mindful that suffering is suffering … accumulation is accumulation … cessation is cessation … when he’s mindful that the path is the path, he might examine what he has done in the past, train in the mindfulness of actions, see the danger of actions, or see the stillness of nirvāṇa.
或無著念觀善心解脱時。於中除口四妙行諸餘口惡行遠離除斷。 When he’s mindful without attachment and observes the liberation of good thoughts, except for the four wonderful verbal actions, he avoids the other bad verbal actions and abandons them.
不行不作不合不會。是名正語。 Not practicing or performing them and not uniting or associating with them is called right speech.
諸賢。云何正業。 “Good men, what is right action?
謂聖弟子。念苦是苦時習是習滅是滅。念道是道時。或觀本所作。或學念諸行。或見諸行災患。或見涅槃止息。 When the noble disciple is mindful that suffering is suffering … accumulation is accumulation … cessation is cessation … when he’s mindful that the path is the path, he might examine what he has done in the past, train in the mindfulness of actions, see the danger of actions, or see the stillness of nirvāṇa.
或無著念觀善心解脱時。於中除身三妙行。諸餘身惡行遠離除斷。 When he’s mindful without attachment and observes the liberation of good thoughts, except for the three wonderful physical actions, he avoids the other bad physical actions and abandons them.
不行不作不合不會。是名正業。 Not practicing or performing them and not uniting or associating with them is called right action.
諸賢。云何正命。 “Good men, what is right livelihood?
謂聖弟子念苦是苦時。習是習滅是滅。念道是道時。或觀本所作。或學念諸行。或見諸行災患。或見涅槃止息。 When the noble disciple is mindful that suffering is suffering … accumulation is accumulation … cessation is cessation … when he’s mindful that the path is the path, he might examine what he has done in the past, train in the mindfulness of actions, see the danger of actions, or see the stillness of nirvāṇa.
或無著念觀善心解脱時。於中非無理求。不以多欲無厭足。不爲種種伎術咒説邪命活。 When he’s mindful without attachment and observes the liberation of good thoughts, he doesn’t seek things without reason, doesn’t have many desires without tire, and doesn’t pursue various wrong livelihoods like the arts or reciting incantations.
但以法求衣。不以非法。亦以法求食床座不以非法。是名正命。 Seeking clothing by Dharma and not by what’s not Dharma and seeking food and seating by Dharma and not by what’s not Dharma is called right livelihood.
諸賢。云何正方便。 “Good men, what is right method?
謂聖弟子念苦是苦時。習是習滅是滅。念道是道時或觀本所作或學念諸行。或見諸行災患。或見涅槃止息。 When the noble disciple is mindful that suffering is suffering … accumulation is accumulation … cessation is cessation … when he’s mindful that the path is the path, he might examine what he has done in the past, train in the mindfulness of actions, see the danger of actions, or see the stillness of nirvāṇa.
或無著念觀善心解脱時。於中若有精進方便。一向精勤求。有力趣向專著不捨。 When he’s mindful without attachment and observes the liberation of good thoughts, then if he possesses the method of effort, diligently pursues a single heading, and has the strength to head for it, he’ll continue without abandoning it.
亦不衰退正伏其心。是名正方便。 Not relenting or retreating and correctly controlling the mind is called right method.
諸賢。云何正念。 “Good men, what is right mindfulness?
謂聖弟子念苦是苦時習是習滅是滅。念道是道時。或觀本所作。或學念諸行。或見諸行災患。或見涅槃止息。 When the noble disciple is mindful that suffering is suffering … accumulation is accumulation … cessation is cessation … when he’s mindful that the path is the path, he might examine what he has done in the past, train in the mindfulness of actions, see the danger of actions, or see the stillness of nirvāṇa.
或無著念觀善心解脱時。於中若心順念背不向念 When he’s mindful without attachment and observes the liberation of good thoughts, then his mind follows mindfulness, doesn’t give attention to what’s contrary to it.
念遍念憶。復憶心心不忘心之所應。是名正念。 Being fully mindful, recollecting, further recollecting, and not forgetting what should be [recollected] is called right mindfulness.
諸賢。云何正定。 “Good men, what is right concentration?
謂聖弟子念苦是苦時。習是習滅是滅。念道是道時。或觀本所作。或學念諸行。或見諸行災患。或見涅槃止息。 When the noble disciple is mindful that suffering is suffering … accumulation is accumulation … cessation is cessation … when he’s mindful that the path is the path, he might examine what he has done in the past, train in the mindfulness of actions, see the danger of actions, or see the stillness of nirvāṇa.
或無著念觀善心解脱時。於中若心住禪住順住。不亂不散 When he’s mindful without attachment and observes the liberation of good thoughts, then if he abides his mind, abides meditation, abides following, he isn’t confused or distracted.
攝止正定。是名正定。 To be collected, calm, and rightly concentrated is called right concentration.
諸賢。過去時是苦滅道聖諦。未來現在時是苦滅道聖諦。眞諦不虚 “Good men, this noble truth of the path to suffering’s cessation in the past and these noble truths of the path to suffering’s cessation in the future and present are true and not false.
不離於如亦非顛倒 They don’t part from this, and they are not mistaken.
眞諦審實 They are true and completely genuine.
合如是諦。聖所有聖所知聖所見聖所了聖所得聖所等正覺。 Union with such truth is possessed, known, seen, comprehended, obtained, and completely awakened to by the noble ones.
是故説苦滅道聖諦。 Therefore, it’s called the noble truth of the path to suffering’s cessation.”
於是頌曰 Thereupon, he spoke this verse:
佛明達諸法 “The Buddha’s insight about things
見無量善徳 Sees measureless good virtues.
苦習滅道諦 He presents and discerns well the noble truths
善顯現分別 of suffering, accumulation, cessation, and the path.”
尊者舍梨子所説如是。 This is what Venerable Śāriputra said.
彼諸比丘聞尊者舍梨子所説。歡喜奉行 Those monks who heard what Venerable Śāriputra said rejoiced and handed it down.