世間八正道和出世間八正道 - 南傳中部第117經 Maha-cattarisaka Sutta

世間八正道和出世間八正道(中英對照)

MN 117

Maha-cattarisaka Sutta

The Great Forty

Translated from the Pali by

Thanissaro Bhikkhu

南傳中部第117經

大四十經

巴譯英：譚尼莎若比丘

I have heard that on one occasion the Blessed One was staying at Savatthi, in Jeta』s Grove, Anathapindika』s monastery. There he addressed the monks: “Monks!”

“Yes, lord,” the monks replied.

我是這樣聽說的:有一個時候佛陀住在舍衛國祇樹給孤獨園，他對比丘們說：

「比丘們！」

「世尊！」比丘們回答說。

The Blessed One said, “Monks, I will teach you noble right concentration with its supports and requisite conditions. Listen, and pay close attention. I will speak.”

“Yes, lord,” the monks replied.

佛陀說,「比丘們，我要教你們聖正定及其助緣和必要條件。專心聽講，我要開始講法了。」

「好，世尊！」眾比丘回答說。

The Blessed One said: “Now what, monks, is noble right concentration with its supports & requisite conditions? Any singleness of mind equipped with these seven factors — right view, right resolve, right speech, right action, right livelihood, right effort, & right mindfulness — is called noble right concentration with its supports & requisite conditions.

佛陀說：「比丘們，什麼是聖正定及其助緣和必要條件呢？任何心一境性，伴有此七個要素——正見、正思維、正語、正業、正命、正精進和正念——就是聖正定，此七要素就是其助緣和必要條件。」

Of those, right view is the forerunner. And how is right view the forerunner? One discerns wrong view as wrong view, and right view as right view. This is one』s right view. And what is wrong view? 』There is nothing given, nothing offered, nothing sacrificed. There is no fruit or result of good or bad actions. There is no this world, no next world, no mother, no father, no spontaneously reborn beings; no priests or contemplatives who, faring rightly & practicing rightly, proclaim this world & the next after having directly known & realized it for themselves.』 This is wrong view.

在這些要素中，正見是前導。正見是怎樣做前導的呢？一個人了知邪見為邪見，正見為正見。這就是一個人的正見。那什麼是邪見呢？「沒有所施、所供養、所奉獻(的作用)；沒有善惡行的果報；沒有這今世和來世；沒有母、沒有父、沒有化生的眾生；沒有俱德和正修行的比丘和婆羅門親證後宣告有今世和來世。」這就是邪見。

And what is right view? Right view, I tell you, is of two sorts: There is right view with effluents, siding with merit, resulting in acquisitions; and there is noble right view, without effluents, transcendent, a factor of the path.

什麼是正見?我告訴你,正見有兩層次:有漏的正見,俱福報,導致投生善道;聖正見,無漏,出世間,為一正道要素.

And what is the right view that has effluents, sides with merit, & results in acquisitions? 』There is what is given, what is offered, what is sacrificed. There are fruits & results of good & bad actions. There is this world & the next world. There is mother & father. There are spontaneously reborn beings; there are priests & contemplatives who, faring rightly & practicing rightly, proclaim this world & the next after having directly known & realized it for themselves.』 This is the right view that has effluents, sides with merit, & results in acquisitions.

什麼是有漏、俱福報、導致投生善道的正見?「有所施、所供養、所奉獻(的作用)；有善惡行的果報；有今世和來世；有母有父；有化生的眾生；有俱德和正修行的比丘和婆羅門親證後宣告有今世和來世。」這就是有漏、俱福報、導致投生善道的正見。

And what is the right view that is without effluents, transcendent, a factor of the path? The discernment, the faculty of discernment, the strength of discernment, analysis of qualities as a factor for Awakening, the path factor of right view in one developing the noble path whose mind is noble, whose mind is free from effluents, who is fully possessed of the noble path. This is the right view that is without effluents, transcendent, a factor of the path.

那什麼是無漏、出世間、為一正道要素的聖正見呢？這是其心聖潔無漏的修聖道者和完全證道者所具有的慧、慧根、慧力、擇法覺支、正道要素的正見。這就是無漏、出世間、為一正道要素的聖正見。

One tries to abandon wrong view & to enter into right view: This is one』s right effort. One is mindful to abandon wrong view & to enter & remain in right view: This is one』s right mindfulness. Thus these three qualities – right view, right effort, & right mindfulness – run & circle around right view.

努力祛除邪見建立正見，就是正精進。念念覺知地祛除邪見、建立並保持正見就是正念。因此正見、正精進和正念三法運行和環繞正見。

Of those, right view is the forerunner. And how is right view the forerunner? One discerns wrong resolve as wrong resolve, and right resolve as right resolve. And what is wrong resolve? Being resolved on sensuality, on ill will, on harmfulness. This is wrong resolve.

在這些要素中，正見是前導。正見是怎樣做前導的呢？一個人了知不正思維為不正思維，正思維為正思維。那什麼是不正思維呢？思維欲、嗔、害，這就是不正思維。

And what is right resolve? Right resolve, I tell you, is of two sorts: There is right resolve with effluents, siding with merit, resulting in the acquisitions; and there is noble right resolve, without effluents, transcendent, a factor of the path.

什麼是正思維?我告訴你,正思維有兩層次:有漏的正思維,俱福報,導致投生善道;聖正思維,無漏,出世間,為一正道要素.

And what is the right resolve that has effluents, sides with merit, & results in acquisitions? Being resolved on renunciation, on freedom from ill will, on harmlessness. This is the right resolve that has effluents, sides with merit, & results in acquisitions.

什麼是有漏、俱福報、導致投生善道的正思維?思維出離、無嗔、無害，這就是有漏、俱福報、導致投生善道的正思維。

And what is the right resolve that is without effluents, transcendent, a factor of the path? The thinking, directed thinking, resolve, mental absorption, mental fixity, focused awareness, & verbal fabrications in one developing the noble path whose mind is noble, whose mind is without effluents, who is fully possessed of the noble path. This is the right resolve that is without effluents, transcendent, a factor of the path.

那什麼是無漏、出世間、為一正道要素的聖正思維呢？這是其心聖潔無漏的修聖道者和完全證道者的思擇、尋、思維、心法的安止、心法的定、專注的覺照、語行。這就是無漏、出世間、為一正道要素的聖正思維。

One tries to abandon wrong resolve & to enter into right resolve: This is one』s right effort. One is mindful to abandon wrong resolve & to enter & remain in right resolve: This is one』s right mindfulness. Thus these three qualities – right view, right effort, & right mindfulness – run & circle around right resolve.

努力祛除不正思維建立正思維，就是正精進。念念覺知地祛除不正思維、建立並保持正思維就是正念。因此正見、正精進和正念三法運行和環繞正思維。

[3] Of those, right view is the forerunner. And how is right view the forerunner? One discerns wrong speech as wrong speech, and right speech as right speech. And what is wrong speech? Lying, divisive tale-bearing, abusive speech, & idle chatter. This is wrong speech.

在這些要素中，正見是前導。正見是怎樣做前導的呢？一個人了知不正語為不正語，正語為正語。那什麼是不正語呢？妄語、兩舌、惡口、倚語，這就是不正語。

And what is right speech? Right speech, I tell you, is of two sorts: There is right speech with effluents, siding with merit, resulting in the acquisitions; and there is noble right speech, without effluents, transcendent, a factor of the path.

什麼是正語?我告訴你,正語有兩層次:有漏的正語,俱福報,導致投生善道;聖正語,無漏,出世間,為一正道要素.

And what is the right speech that has effluents, sides with merit, & results in acquisitions? Abstaining from lying, from divisive tale-bearing, from abusive speech, & from idle chatter. This is the right speech that has effluents, sides with merit, & results in acquisitions.

什麼是有漏、俱福報、導致投生善道的正語? 不妄語、不兩舌、不惡口、不倚語，這就是有漏、俱福報、導致投生善道的正語。

And what is the right speech that is without effluents, transcendent, a factor of the path? The abstaining, desisting, abstinence, avoidance of the four forms of verbal misconduct in one developing the noble path whose mind is noble, whose mind is without effluents, who is fully possessed of the noble path. This is the right speech that is without effluents, transcendent, a factor of the path.

那什麼是無漏、出世間、為一正道要素的聖正語呢？這是其心聖潔無漏的修聖道者和完全證道者所具有的、于四種不正的語言行為的不犯、斷念、不犯性、避免性。這就是無漏、出世間、為一正道要素的聖正語。[菩提比丘注：世間法的正語按四種方式執行，和所戒的不正語相應；而在出世間的正道方面，單一的正語要素執行四重功能，斷除四種不正語的性向。下面所講的正行同理。]

One tries to abandon wrong speech & to enter into right speech: This is one』s right effort. One is mindful to abandon wrong speech & to enter & remain in right speech: This is one』s right mindfulness. Thus these three qualities – right view, right effort, & right mindfulness – run & circle around right speech.

努力祛除不正語建立正語，就是正精進。念念覺知地祛除不正語、建立並保持正語就是正念。因此正見、正精進和正念三法運行和環繞正語。

[4] Of those, right view is the forerunner. And how is right view the forerunner? One discerns wrong action as wrong action, and right action as right action. And what is wrong action? Killing, taking what is not given, illicit sex. This is wrong action.

在這些要素中，正見是前導。正見是怎樣做前導的呢？一個人了知不正行為不正行，正行為正行。那什麼是不正行呢？殺生、不與取、邪淫，這就是不正行。

And what is right action? Right action, I tell you, is of two sorts: There is right action with effluents, siding with merit, resulting in the acquisitions; and there is noble right action, without effluents, transcendent, a factor of the path.

什麼是正行?我告訴你,正行有兩層次:有漏的正行,俱福報,導致投生善道;聖正行,無漏,出世間,為一正道要素.

And what is the right action that has effluents, sides with merit, & results in acquisitions? Abstaining from killing, from taking what is not given, & from illicit sex. This is the right action that has effluents, sides with merit, & results in acquisitions.

什麼是有漏、俱福報、導致投生善道的正行? 不殺生、不偷盜、不邪淫，這就是有漏、俱福報、導致投生善道的正行。

And what is the right action that is without effluents, transcendent, a factor of the path? The abstaining, desisting, abstinence, avoidance of the three forms of bodily misconduct in one developing the noble path whose mind is noble, whose mind is without effluents, who is fully possessed of the noble path. This is the right action that is without effluents, transcendent, a factor of the path.

那什麼是無漏、出世間、為一正道要素的聖正行呢？這是其心聖潔無漏的修聖道者和完全證道者所具有的、于三種不正的身體行為的不犯、斷念、不犯性、避免性。這就是無漏、出世間、為一正道要素的聖正行。

One tries to abandon wrong action & to enter into right action: This is one』s right effort. One is mindful to abandon wrong action & to enter & remain in right action: This is one』s right mindfulness. Thus these three qualities – right view, right effort, & right mindfulness – run & circle around right action.

努力祛除不正行建立正行，就是正精進。念念覺知地祛除不正行、建立並保持正行就是正念。因此正見、正精進和正念三法運行和環繞正行。

[5] Of those, right view is the forerunner. And how is right view the forerunner? One discerns wrong livelihood as wrong livelihood, and right livelihood as right livelihood. And what is wrong livelihood? Scheming, persuading, hinting, belittling, & pursuing gain with gain. This is wrong livelihood.

在這些要素中，正見是前導。正見是怎樣做前導的呢？一個人了知邪命為邪命，正命為正命。那什麼是邪命呢？(為獲得名利進行)詭詐、勸說、暗示、貶低以及營利。這就是邪命。

And what is right livelihood? Right livelihood, I tell you, is of two sorts: There is right livelihood with effluents, siding with merit, resulting in the acquisitions; and there is noble right livelihood, without effluents, transcendent, a factor of the path.

什麼是正命?我告訴你,正命有兩層次:有漏的正命,俱福報,導致投生善道;聖正命,無漏,出世間,為一正道要素.

And what is the right livelihood that has effluents, sides with merit, & results in acquisitions? There is the case where a disciple of the noble ones abandons wrong livelihood and maintains his life with right livelihood. This is the right livelihood that has effluents, sides with merit, & results in acquisitions.

什麼是有漏、俱福報、導致投生善道的正命?這種情況是聖者的弟子放棄不正當的獲取資俱的方式、而用正當的獲取資俱的方式維持生活，這就是有漏、俱福報、導致投生善道的正命。

And what is the right livelihood that is without effluents, transcendent, a factor of the path? The abstaining, desisting, abstinence, avoidance of wrong livelihood in one developing the noble path whose mind is noble, whose mind is without effluents, who is fully possessed of the noble path. This is the right livelihood that is without effluents, transcendent, a factor of the path.

那什麼是無漏、出世間、為一正道要素的聖正命呢？這是其心聖潔無漏的修聖道者和完全證道者所具有的、于邪命的不犯、斷念、不犯性、避免性。這就是無漏、出世間、為一正道要素的聖正命。

One tries to abandon wrong livelihood & to enter into right livelihood: This is one』s right effort. One is mindful to abandon wrong livelihood & to enter & remain in right livelihood: This is one』s right mindfulness. Thus these three qualities – right view, right effort, & right mindfulness – run & circle around right livelihood.

努力祛除不正命建立正命，就是正精進。念念覺知地祛除邪命、建立並保持正命就是正念。因此正見、正精進和正念三法運行和環繞正命。

Of those, right view is the forerunner. And how is right view the forerunner? In one of right view, right resolve comes into being. In one of right resolve, right speech comes into being. In one of right speech, right action… In one of right action, right livelihood… In one of right livelihood, right effort… In one of right effort, right mindfulness… In one of right mindfulness, right concentration… In one of right concentration, right knowledge… In one of right knowledge, right release comes into being. Thus the learner is endowed with eight factors, and the Arahant with ten.

在這些要素中，正見是前導。正見是怎樣做前導的呢？有正見的人，正思維產生；有正思維的人，正語產生；有正語的人，正行產生；有正行的人，正命產生；有正命的人，正精進產生；有正精進的人，正念產生；有正念的人，正定產生；有正定的人，正智產生；有正智的人，正解脫產生。有學人具有八個要素，阿羅漢具有十個要素。

Of those, right view is the forerunner. And how is right view the forerunner? In one of right view, wrong view is abolished. The many evil, unskillful qualities that come into play with wrong view as their condition are also abolished, while the many skillful qualities that have right view as their condition go to the culmination of their development. (Similarly with the remaining factors up through:) In one of right release, wrong release is abolished. The many evil, unskillful qualities that come into play with wrong release as their condition are also abolished, while the many skillful qualities that have right release as their condition go to the culmination of their development.

在這些要素中，正見是前導。正見是怎樣做前導的呢？有正見的人，邪見被揚棄；以邪見為生起之因的諸惡不善法亦被揚棄，而以正見為因的諸善法則走向其發展的最高峰。……(其余的要素類推)。有正智的人，邪智被揚棄；以邪智為生起之因的諸惡不善法亦被揚棄，而以正智為因的諸善法則走向其發展的最高峰。有正解脫的人，邪解脫被揚棄；以邪解脫為生起之因的諸惡不善法亦被揚棄，而以正解脫為因的諸善法則走向其發展的最高峰。

“Thus, monks, there are twenty factors siding with skillfulness, and twenty with unskillfulness. 因此，比丘們，有二十要素為善，二十要素為不善。

“This Dhamma discourse on the Great Forty has been set rolling and cannot be stopped by any contemplative or priest or deva or Mara and Brahma or anyone at all in the world. 這大四十的開示已經在世間傳播，不能被任何婆羅門、比丘、天、魔、梵或任何人所阻止。

“If any priest or contemplative might think that this Great Forty Dhamma discourse should be censured & rejected, there are ten legitimate implications of his statement that would form grounds for censuring him here & now. If he censures right view, then he would honor any priests and contemplatives who are of wrong view; he would praise them. If he censures right resolve… right speech… right action… right livelihood… right effort… right mindfulness… right concentration… right knowledge… If he censures right release, then he would honor any priests and contemplatives who are of wrong release; he would praise them. If any priest or contemplative might think that this Great Forty Dhamma discourse should be censured & rejected, there are these ten legitimate implications of his statement that would form grounds for censuring him here & now.

如果任何比丘或婆羅門認為大四十法開示應該被責難和拒絕，那麼他的話意味著有十種理由他應當在此時此地被責難。如果他責難正見，那麼他會尊敬邪見的比丘和婆羅門；他會讚揚他們。……如果他責難正解脫，那麼他會尊敬邪解脫的比丘和婆羅門；他會讚揚他們。如果任何比丘或婆羅門認為大四十法開示應該被責難和拒絕，這些就根據他的話應當在此時此地被責難的十種理由。

“Even Vassa & Bhañña – those teachers from Okkala who were proponents of no-causality, no-action, & no-existence – would not think that this Dhamma discourse on the Great Forty should be censured & rejected. Why is that? For fear of criticism, opposition, & reproach.”

即使象Vassa和Bhanna這些來自于Okkala的、宣揚無因果、無行、斷滅論的(外道)論師也不會認為這關于大四十法的開示應當被責難和拒絕。為什麼？因為他們害怕受到批評、反對和譴責。

That is what the Blessed One said. Gratified, the monks delighted in the Blessed One』s words.

這就是世尊所說。比丘們非常滿意，對世尊的話心生喜悅。

– MN 117

對比：雜阿含785經:

(七八五)如是我聞。一時。佛住舍衛國祗樹給孤獨園。爾時。世尊告諸比丘。如上說。差別者。何等為正見。謂正見有二種。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。何等為正見有漏．有取。向于善趣。若彼見有施．有說。乃至知世間有阿羅漢。不受後有。是名世間正見。世．俗。有漏．有取。向于善趣。何等為正見是聖．出世間。無漏．不取。正盡苦。轉向苦邊。謂聖弟子苦苦思惟。集．滅．道道思惟。無漏思惟相應。于法選擇。分別推求。覺知黠xia2慧。開覺觀察。是名正見是聖．出世間。無漏．不取。正盡苦。轉向苦邊。何等為正志。謂正志二種。有正志世．俗。有漏．有取。向于善趣。有正志。是聖．出世間。無漏．不取。正盡苦。轉向苦邊。何等為正志有世．俗。有漏．有取。向于善趣。謂正志出要覺．無恚覺．不害覺。是名正志世．俗。有漏．有取。向于善趣。何等為正志是聖．出世間。無漏．不取。正盡苦。轉向苦邊。謂聖弟子苦苦思惟。集．滅．道道思惟。無漏思惟相應心法。分別自決意解。計數立意。是名正志是聖．出世間。無漏．不取。正盡苦。轉向苦邊。何等為正語。正語有二種。有正語。世．俗。有漏．有取。向于善趣。有正語。是聖．出世間。無漏．不取。正盡苦。轉向苦邊。何等為正語世．俗。有漏．有取。向于善趣。謂正語離妄語．兩舌．惡口．綺語。是名正語世．俗。有漏．有取。向于善趣。何等正語是聖．出世間。無漏．不取。正盡苦。轉向苦邊。謂聖弟子苦苦思惟。集．滅．道道思惟。除邪命。念口四惡行．諸余口惡行。離于彼。無漏．遠離．不著。固守．攝持不犯。不度時節。不越限防。是名正語是聖．出世間。無漏．不取。正盡苦。轉向苦邊。何等為正業。正業有二種。有正業。世．俗。有漏．有取。向于善趣。有正業。是聖．出世間。無漏．不取。正盡苦。轉向苦邊。何等為正業世．俗。有漏．有取。轉向善趣。謂離殺．盜．婬。是名正業世．俗。有漏．有取。轉向善趣。

何等為正業是聖．出世間。無漏．不取。正盡苦。轉向苦邊。謂聖弟子苦苦思惟。集．滅．道道思惟。除邪命。念身三惡行．諸余身惡行數。無漏．心不樂著。固守．執持不犯。不度時節。不越限防。是名正業是聖．出世間。無漏．不取。正盡苦。轉向苦邊。何等為正命。正命有二種。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。何等為正命世．俗。有漏．有取。轉向善趣。謂如法求衣食．臥具．隨病湯藥。非不如法。是名正命世．俗。有漏．有取。轉向善趣。何等為正命是聖．出世間。無漏．不取。正盡苦。轉向苦邊。謂聖弟子苦苦思惟。集．滅．道道思惟。于諸邪命無漏．不樂著。固守．執持不犯。不越時節。不度限防。是名正命是聖．出世間。無漏．不取。正盡苦。轉向苦邊。何等為正方便。正方便有二種。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。何等為正方便世．俗。有漏．有取。轉向善趣。謂欲．精進．方便超出．堅固建立。堪能造作精進．心法攝受．常不休息。是名正方便世．俗。有漏．有取。轉向善趣。何等為正方便是聖．出世間。無漏．不取。盡苦。轉向苦邊。謂聖弟子苦苦思惟。集．滅．道道思惟。無漏憶念相應心法。欲．精進．方便．勤踴。超出．建立堅固．堪能造作精進。心法攝受．常不休息。是名正方便是聖．出世間。無漏．不取。正盡苦。轉向苦邊。何等為正念。正念有二種世．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。何等為正念世．俗。有漏．有取。轉向善趣。若念．隨念．重念．憶念。不妄．不虛。是名正念世．俗。有漏．有取。正向善趣。何等為正念是聖．出世間。無漏．不取。轉向苦邊