From:
雜阿含經 Related Discourses 13
（七八五） 75.
如是我聞。 Thus I have heard:
一時佛住舍衞國祇樹給孤獨園。 One time, the Buddha was staying at Anāthapiṇḍada Park in Jeta Grove in Śrāvastī.
爾時世尊告諸比丘。 It was then that the Bhagavān addressed the monks …
如上説。差別者 like 785 with this difference:
何等爲正見。 “What’s right view?
謂正見有二種。 There are two kinds of right view:
有正見是世俗有漏有取轉向善趣。有正見是聖出世間無漏無取正盡苦轉向苦邊。 Right view that’s worldly, conventional, contaminated, acquired, and which leads to a good destiny, and right view that’s noble, transcendent, uncontaminated, unacquired, and which correctly ends suffering and leads to the limit of suffering.
何等爲正見有漏有取向於善趣。 “What is the right view that’s worldly, conventional, contaminated, acquired, and which leads to a good destiny?
若彼見有施有説乃至 If someone’s view is that there’s generosity, there’s the teaching …
知世間有阿羅漢不受後有。 knowing there are arhats in the world who aren’t subject to a later existence.
是名世間正見世俗有漏有取向於善趣。 This is called the worldly right view that’s worldly, conventional, contaminated, acquired, and leads to a good destiny.
何等爲正見是聖出世間無漏不取正盡苦轉向苦邊。 “What is the right view that’s noble, transcendent, uncontaminated, unacquired, and which correctly ends suffering and leads to the limit of suffering?
謂聖弟子苦苦思惟。 It’s the noble disciple’s reflection on suffering as suffering …
集 it’s accumulation …
滅 it’s cessation …
道道思惟。 his reflection on the path as path.
無漏思惟。相應於法選擇。分別推求。覺知黠慧。開覺觀察。 When associated with uncontaminated reflection, it’s discrimination of qualities, discernment, inquiry, awareness, intelligence, and rousing investigation.
是名正見是聖出世間。無漏不取正盡苦轉向苦邊。 This is called the right view that’s noble, transcendent, uncontaminated, unacquired, and which correctly ends suffering and leads to the limit of suffering.
何等爲正志。 “What is right intention?
謂正志有二種。 There are two kinds of right intention:
有正志世俗有漏有取向於善趣。有正志是聖出世間無漏不取正盡苦轉向苦邊。 Right intention that’s worldly, conventional, contaminated, acquired, and which leads to a good destiny, and right intention that’s noble, transcendent, uncontaminated, unacquired, and which correctly ends suffering and leads to the limit of suffering.
何等爲正志有世俗有漏有取向於善趣。 “What is right intention that’s worldly, conventional, contaminated, acquired, and which leads to a good destiny?
謂正志出要覺。無恚覺。不害覺。 Right intention is thought of renunciation, thought without anger, and thought that’s not harmful.
是名正志世俗有漏有取向於善趣。 This is called right intention that’s worldly, conventional, contaminated, acquired, and which leads to a good destiny.
何等爲正志是聖出世間無漏不取正盡苦轉向苦邊。 “What is right intention that’s noble, transcendent, uncontaminated, unacquired, and which correctly ends suffering and leads to the limit of suffering?
謂聖弟子。苦苦思惟。 It’s the noble disciple’s reflection on suffering as suffering …
集 it’s accumulation …
滅 it’s cessation …
道道思惟。 his reflection on the path as path.
無漏思惟。相應心法分別自決意解計數立意。 When associated with uncontaminated reflection, it’s the mental states of discernment, definite resolve, and measured intent.
是名正志是聖出世間無漏不取正盡苦轉向苦邊。 This is called the right intention that’s noble, transcendent, uncontaminated, unacquired, and which correctly ends suffering and leads to the limit of suffering.
何等爲正語。 “What is right speech?
正語有二種。 There are two kinds of right speech:
有正語。世俗有漏有取向於善趣。有正語。是聖出世間無漏不取正盡苦轉向苦邊。 Right speech that’s worldly, conventional, contaminated, acquired, and which leads to a good destiny, and right speech that’s noble, transcendent, uncontaminated, unacquired, and which correctly ends suffering and leads to the limit of suffering.
何等爲正語世俗有漏有取向於善趣。 “What’s right speech that’s worldly, conventional, contaminated, acquired, and which leads to a good destiny?
謂正語離妄語兩舌惡口綺語。 This right speech is free of false speech, duplicity, harsh words, and fancy speech.
是名正語世俗有漏有取向於善趣。 This is called right speech that’s worldly, conventional, contaminated, acquired, and which leads to a good destiny.
何等正語是聖出世間無漏不取正盡苦轉向苦邊。 “What’s right speech that’s noble, transcendent, uncontaminated, unacquired, and which correctly ends suffering and leads to the limit of suffering?
謂聖弟子。苦苦思惟。 It’s the noble disciple’s reflection on suffering as suffering …
集 it’s accumulation …
滅 it’s cessation …
道道思惟。 his reflection on the path as path.
除邪命貪。口四惡行。諸餘口惡行。 He rids himself of desire for wrong livelihood, the four verbal bad actions, and the other verbal bad actions.
離於彼。無漏遠離。不著固守。攝持 Secluded from them, he is uncontaminated, isolated, unattached, resolute, and collected.
不犯。不度時節。不越限防。 He doesn’t transgress or act freely given the occasion and doesn’t surpass limitations.
是名正語是聖出世間無漏不取正盡苦轉向苦邊。 This is called right speech that’s noble, transcendent, uncontaminated, unacquired, and which correctly ends suffering and leads to the limit of suffering.
何等爲正業。 “What’s right action?
正業有二種。 There are two kinds of right action:
有正業世俗有漏有取向於善趣。有正業是聖出世間無漏不取正盡苦轉向苦邊。 Right action that’s worldly, conventional, contaminated, acquired, and which leads to a good destiny, and right action that’s noble, transcendent, uncontaminated, unacquired, and which correctly ends suffering and leads to the limit of suffering.
何等爲正業世俗有漏有取轉向善趣。 “What’s right action that’s worldly, conventional, contaminated, acquired, and which leads to a good destiny?
謂離殺･盜･婬。 It’s free of killing, stealing, and sexual misconduct.
是名正業世俗有漏有取轉向善趣。 This is called right action that’s worldly, conventional, contaminated, acquired, and which leads to a good destiny.
何等爲正業是聖出世間無漏不取正盡苦轉向苦邊。 “What’s right action that’s noble, transcendent, uncontaminated, unacquired, and which correctly ends suffering and leads to the limit of suffering?
謂聖弟子苦苦思惟。 It’s the noble disciple’s reflection on suffering as suffering …
集 it’s accumulation …
滅 it’s cessation …
道道思惟。 his reflection on the path as path.
除邪命貪。身三惡行。諸餘身惡行數。 He rids himself of desire for wrong livelihood, the three bad physical actions, and the numerous other physical bad deeds.
無漏心不樂著固守。執持 He’s uncontaminated, unattached to pleasure, resolute, and collected.
不犯。不度時節。不越限防。 He doesn’t transgress or act freely given the occasion and doesn’t surpass limitations.
是名正業是聖出世間無漏不取正盡苦轉向苦邊。 This is called right action that’s noble, transcendent, uncontaminated, unacquired, and which correctly ends suffering and leads to the limit of suffering.
何等爲正命。 “What’s right livelihood?
正命有二種。 There are two kinds of right livelihood:
有正命是世俗有漏有取轉向善趣。有正命是聖出世間無漏不取正盡苦轉向苦邊。 Right livelihood that’s worldly, conventional, contaminated, acquired, and which leads to a good destiny, and right livelihood that’s noble, transcendent, uncontaminated, unacquired, and which correctly ends suffering and leads to the limit of suffering.
何等爲正命世俗有漏有取轉向善趣。 “What is right livelihood that’s worldly, conventional, contaminated, acquired, and which leads to a good destiny?
謂如法求衣食･臥具･隨病湯藥。非不如法。 It’s pursuing clothing, food, bedding, and medicines for illnesses in ways according to the Dharma and not contrary to the Dharma.
是名正命世俗有漏有取轉向善趣。 This is called right livelihood that’s worldly, conventional, contaminated, acquired, and which leads to a good destiny.
何等爲正命是聖出世間無漏不取正盡苦轉向苦邊。 “What’s right livelihood that’s noble, transcendent, uncontaminated, unacquired, and which correctly ends suffering and leads to the limit of suffering?
謂聖弟子苦苦思惟。 It’s the noble disciple’s reflection on suffering as suffering …
集 it’s accumulation …
滅 it’s cessation …
道道思惟。 his reflection on the path as path.
於諸邪命。無漏不樂著固守。執持 Regarding wrong livelihoods, he’s uncontaminated, unattached to pleasure, resolute, and collected.
不犯。不越時節。不度限防。 He doesn’t transgress or act freely given the occasion and doesn’t surpass limitations.
是名正命是聖出世間無漏不取正盡苦轉向苦邊。 This is called right livelihood that’s noble, transcendent, uncontaminated, unacquired, and which correctly ends suffering and leads to the limit of suffering.
何等爲正方便。 “What’s right method?
正方便有二種。 There are two kinds of right method:
有正方便世俗有漏有取轉向善趣。有正方便是聖出世間無漏不取正盡苦轉向苦邊。 Right method that’s worldly, conventional, contaminated, acquired, and which leads to a good destiny, and right method that’s noble, transcendent, uncontaminated, unacquired, and which correctly ends suffering and leads to the limit of suffering.
何等爲正方便。世俗有漏有取轉向善趣。 “What’s right method that’s worldly, conventional, contaminated, acquired, and which leads to a good destiny?
謂欲精進方便。超出堅固。建立堪能。造作精進。 It’s desire, effort, method, initiation, resolute establishment, and the capability to work energetically.
心法攝受。常不休息。 These mental states are collected, constant, and non-stop.
是名正方便世俗有漏有取轉向善趣。 This is called right method that’s worldly, conventional, contaminated, acquired, and which leads to a good destiny.
何等爲正方便是聖出世間無漏不取正盡苦轉向苦邊。 “What’s right method that’s noble, transcendent, uncontaminated, unacquired, and which correctly ends suffering and leads to the limit of suffering?
謂聖弟子苦苦思惟。 It’s the noble disciple’s reflection on suffering as suffering …
集 it’s accumulation …
滅 it’s cessation …
道道思惟。 his reflection on the path as path.
無漏憶念相應心法。欲精進方便勤踊。超出建立。堅固堪能。造作精進。 When associated with uncontaminated recollection, it’s the mental states of desire, effort, method, diligence, proceeding, resolute establishment, and the capability to work energetically.
心法攝受。常不休息。 These mental states are collected, constant, and non-stop.
是名正方便是聖出世間無漏不取正盡苦轉向苦邊。 This is called right method that’s noble, transcendent, uncontaminated, unacquired, and which correctly ends suffering and leads to the limit of suffering.
何等爲正念。 “What’s right mindfulness?
正念有二種 There are two kinds of right mindfulness:
有正念世俗有漏有取轉向善趣。有正念是聖出世間無漏不取正盡苦轉向苦邊。 Right mindfulness that’s worldly, conventional, contaminated, acquired, and which leads to a good destiny, and right mindfulness that’s noble, transcendent, uncontaminated, unacquired, and which correctly ends suffering and leads to the limit of suffering.
何等爲正念世俗有漏有取轉向善趣。 “What’s right mindfulness that’s worldly, conventional, contaminated, acquired, and which leads to a good destiny?
若念隨念重念憶念。不妄不虚。 Suppose mindfulness, following mindfulness, deep mindfulness, and recollection are not false or vacant.
是名正念世俗有漏有取正向善趣。 This is called right mindfulness that’s worldly, conventional, contaminated, acquired, and which leads to a good destiny.
何等爲正念是聖出世間無漏不取轉向苦邊。 “What’s right mindfulness that’s noble, transcendent, uncontaminated, unacquired, and which correctly ends suffering and leads to the limit of suffering?
謂聖弟子。苦苦思惟。 It’s the noble disciple’s reflection on suffering as suffering …
集 it’s accumulation …
滅 it’s cessation …
道道思惟。 his reflection on the path as path.
無漏思惟相應。若念隨念重念憶念。不妄不虚。 When associated with uncontaminated reflection, suppose that mindfulness, following mindfulness, deep mindfulness, and recollection are not false or vacant.
是名正念是聖出世間無漏不取轉向苦邊。 This is called right mindfulness that’s noble, transcendent, uncontaminated, unacquired, and which correctly ends suffering and leads to the limit of suffering.
何等爲正定。 “What’s right concentration?
正定有二種。 There are two kinds of right concentration:
有正定世俗有漏有取轉向善趣。有正定。是聖出世間無漏不取正盡苦轉向苦邊。 Right concentration that’s worldly, conventional, contaminated, acquired, and which leads to a good destiny, and right concentration that’s noble, transcendent, uncontaminated, unacquired, and which correctly ends suffering and leads to the limit of suffering.
何等爲正定世俗有漏有取轉向善趣。 “What’s right concentration that’s worldly, conventional, contaminated, acquired, and which leads to a good destiny?
若心住不亂不動。攝受寂止三昧一心。 Suppose the mind abides unconfused, undisturbed, collected, tranquil, concentrated, and single-minded.
是名正定世俗有漏有取轉向善趣。 This is called right concentration that’s worldly, conventional, contaminated, acquired, and which leads to a good destiny.
何等爲正定是聖出世間無漏不取正盡苦轉向苦邊。 “What’s right concentration that’s noble, transcendent, uncontaminated, unacquired, and which correctly ends suffering and leads to the limit of suffering?
謂聖弟子苦苦思惟。 It’s the noble disciple’s reflection on suffering as suffering …
集 it’s accumulation …
滅 it’s cessation …
道道思惟。 his reflection on the path as path.
無漏思惟。相應心法住不亂不散。攝受寂止三昧一心。 When associated with uncontaminated reflection, it’s abiding unconfused, undistracted, collected, tranquil, concentrated, and single-minded.
是名正定是聖出世間無漏不取正盡苦轉向苦邊。 This is called right concentration that’s noble, transcendent, uncontaminated, unacquired, and which correctly ends suffering and leads to the limit of suffering.”
佛説此經已。諸比丘聞佛所説。歡喜奉行 After the Buddha taught this sutra, the monks who heard what he taught rejoiced and handed it down.