T17n0762_佛說決定義經

大正藏第 17 冊 No. 0762 佛說決定義經

No. 762 [No. 763]

佛說決定義經

西天譯經三藏朝奉大夫試光祿卿明教大師臣法賢奉　詔譯

如是我聞：

一時佛在舍衛國，祇樹給孤獨園，與大苾芻眾，千二百五十人俱。

爾時世尊告諸苾芻：「我今為汝，宣說甚深決定正義（初善中善後善，其義深遠、純一無雜，具足、清白、梵行之相），汝等諦聽，善思念之！」

時諸苾芻白佛言：「善哉世尊！何等名為決定正義？我等樂聞，惟愿世尊為我解說。」

爾時佛告諸苾芻言：「決定義者，所謂：五蘊、五取蘊、十八界、十二處、十二緣生、四聖諦、二十二根、如來十力、四無所畏、四禪定、四無色定、四無量行、四無礙智、四三摩地想、四念處、四正斷、四神足、五根、五力、七覺支、八正道。如是等法，是名決定正義。

「五蘊者，謂：色蘊、受蘊、想蘊、行蘊、識蘊。此等名為五蘊。

「五取蘊者，謂：色取蘊、受取蘊、想取蘊、行取蘊、識取蘊。此等名為五取蘊。

「十八界者，謂：眼界、色界、眼識界；耳界、聲界、耳識界；鼻界、香界、鼻識界；舌界、味界、舌識界；身界、觸界、身識界；意界

【現代漢語翻譯】現代漢語譯本《佛說決定義經》

No. 762 [No. 763]

佛說決定義經

西天譯經三藏朝奉大夫試光祿卿明教大師臣法賢奉詔譯

如是我聞：

一時，佛在舍衛國（Śrāvastī），祇樹給孤獨園（Jetavana-anāthapiṇḍada-ārāma），與一千二百五十位大比丘（bhikṣu）眾在一起。

這時，世尊（Bhagavān）告訴各位比丘：『我現在為你們宣說甚深決定正義（初善、中善、后善，其義深遠、純一無雜，具足、清白、梵行之相），你們仔細聽，好好思考！』

當時，各位比丘對佛說：『善哉，世尊！什麼叫做決定正義？我們很想聽，希望世尊為我們解說。』

這時，佛告訴各位比丘說：『決定義就是：五蘊（pañca-skandha）、五取蘊（pañca upādāna-skandha）、十八界（aṣṭādaśa dhātu）、十二處（dvādaśa āyatana）、十二緣生（dvādaśāṅga-pratītyasamutpāda）、四聖諦（catvāri ārya-satyāni）、二十二根（dvāviṃśati indriya）、如來十力（daśa-tathāgata-balāni）、四無所畏（catvāri vaiśāradyāni）、四禪定（catvāri dhyānāni）、四無色定（catasra ārūpya-samāpattayaḥ）、四無量行（catvāri apramāṇāni）、四無礙智（catasra pratisaṃvidaḥ）、四三摩地想（catasra samādhi-saṃjñāḥ）、四念處（catvāri smṛtyupasthānāni）、四正斷（catvāri samyakprahāṇāni）、四神足（catvāra ṛddhipādāḥ）、五根（pañcendriyāṇi）、五力（pañca balāni）、七覺支（sapta bodhyaṅgāni）、八正道（aṣṭāṅga-mārga）。像這些法，就叫做決定正義。

『五蘊就是：色蘊（rūpa-skandha）、受蘊（vedanā-skandha）、想蘊（saṃjñā-skandha）、行蘊（saṃskāra-skandha）、識蘊（vijñāna-skandha）。這些叫做五蘊。

『五取蘊就是：色取蘊（rūpopādāna-skandha）、受取蘊（vedanopādāna-skandha）、想取蘊（saṃjñopādāna-skandha）、行取蘊（saṃskāropādāna-skandha）、識取蘊（vijñānopādāna-skandha）。這些叫做五取蘊。

『十八界就是：眼界（cakṣur-dhātu）、色界（rūpa-dhātu）、眼識界（cakṣur-vijñāna-dhātu）；耳界（śrotra-dhātu）、聲界（śabda-dhātu）、耳識界（śrotra-vijñāna-dhātu）；鼻界（ghrāṇa-dhātu）、香界（gandha-dhātu）、鼻識界（ghrāṇa-vijñāna-dhātu）；舌界（jihvā-dhātu）、味界（rasa-dhātu）、舌識界（jihvā-vijñāna-dhātu）；身界（kāya-dhātu）、觸界（spraṣṭavya-dhātu）、身識界（kāya-vijñāna-dhātu）；意界

【English Translation】 English version The Sutra on the Definitive Meaning Spoken by the Buddha

No. 762 [No. 763]

The Sutra on the Definitive Meaning Spoken by the Buddha

Translated by Dharma Bhadra, Great Master Mingjiao, Minister of the Court for Ceremonial Affairs, and Provisional Vice President of the Ministry of Public Works, by Imperial Order, from the Sanskrit Text.

Thus have I heard:

At one time, the Buddha was in Śrāvastī, at the Jetavana-anāthapiṇḍada-ārāma, together with a great assembly of bhikṣus, one thousand two hundred and fifty in all.

At that time, the Bhagavan said to the bhikṣus: 'I will now expound to you the profound and definitive meaning (good in the beginning, good in the middle, good in the end; its meaning is profound and far-reaching, pure and unmixed, complete, clear, and possessing the characteristics of the Brahmacarya). Listen attentively and contemplate it well!'

Then the bhikṣus said to the Buddha: 'Excellent, O Bhagavan! What is called the definitive meaning? We are eager to hear it. We beseech the Bhagavan to explain it to us.'

Then the Buddha said to the bhikṣus: 'The definitive meaning is: the five skandhas (pañca-skandha), the five upādāna-skandhas (pañca upādāna-skandha), the eighteen dhātus (aṣṭādaśa dhātu), the twelve āyatanas (dvādaśa āyatana), the twelve links of dependent origination (dvādaśāṅga-pratītyasamutpāda), the four noble truths (catvāri ārya-satyāni), the twenty-two indriyas (dvāviṃśati indriya), the ten powers of the Tathāgata (daśa-tathāgata-balāni), the four fearlessnesses (catvāri vaiśāradyāni), the four dhyānas (catvāri dhyānāni), the four formless attainments (catasra ārūpya-samāpattayaḥ), the four immeasurables (catvāri apramāṇāni), the four analytical knowledges (catasra pratisaṃvidaḥ), the four samādhi perceptions (catasra samādhi-saṃjñāḥ), the four foundations of mindfulness (catvāri smṛtyupasthānāni), the four right exertions (catvāri samyakprahāṇāni), the four bases of supernatural power (catvāra ṛddhipādāḥ), the five roots (pañcendriyāṇi), the five powers (pañca balāni), the seven factors of enlightenment (sapta bodhyaṅgāni), the eightfold noble path (aṣṭāṅga-mārga). These and other such dharmas are called the definitive meaning.'

'The five skandhas are: the rūpa-skandha, the vedanā-skandha, the saṃjñā-skandha, the saṃskāra-skandha, and the vijñāna-skandha. These are called the five skandhas.'

'The five upādāna-skandhas are: the rūpopādāna-skandha, the vedanopādāna-skandha, the saṃjñopādāna-skandha, the saṃskāropādāna-skandha, and the vijñānopādāna-skandha. These are called the five upādāna-skandhas.'

'The eighteen dhātus are: the cakṣur-dhātu, the rūpa-dhātu, the cakṣur-vijñāna-dhātu; the śrotra-dhātu, the śabda-dhātu, the śrotra-vijñāna-dhātu; the ghrāṇa-dhātu, the gandha-dhātu, the ghrāṇa-vijñāna-dhātu; the jihvā-dhātu, the rasa-dhātu, the jihvā-vijñāna-dhātu; the kāya-dhātu, the spraṣṭavya-dhātu, the kāya-vijñāna-dhātu; the mano-dhātu

、法界、意識界。此等名為十八界。

「十二處者，謂：內眼處、外色處；內耳處、外聲處；內鼻處、外香處；內舌處、外味處；內身處、外觸處；內意處、外法處。此等名為十二處。

「十二緣生者，謂：無明緣行；行緣識；識緣名色；名色緣六處；六處緣觸；觸緣受；受緣愛；愛緣取；取緣有；有緣生；生緣老、死、憂悲、苦惱，如是即一大苦蘊集。由此緣故，即有蘊法，若無緣故，蘊法即滅。所謂：無明滅即行滅；行滅即識滅；識滅即名色滅；名色滅即六處滅；六處滅即觸滅；觸滅即受滅；受滅即愛滅；愛滅即取滅；取滅即有滅；有滅即生滅；生滅即老、死、憂悲、苦惱滅，如是則一大苦蘊滅。

「此等諸法，無明為緣乃有生滅。為緣者何？所謂先際不了、后際不了、中際不了；內法不了、外法不了、內外法俱不了；善業不了、不善業不了、善不善業俱不了；因不了、果不了、因果俱不了；已生緣法不了、未生緣法不了、現生緣法不了；于佛不了、於法不了、于僧不了；苦法不了、集法不了、滅法不了、道法不了；善法不了、不善法不了；罪法不了、福法不了；可行法不了、不可行法不了；高下法不了；有為無為法不了。如是不了，不能于黑白法等起無相智。

「由此無明不能覺了，

【現代漢語翻譯】現代漢語譯本法界（Dharmadhatu，一切法的總稱）、意識界（Vijnanadhatu，意識的領域）。這些被稱為十八界（Eighteen Dhatus）。

十二處（Twelve Ayatanas）是指：內眼處（Inner eye base）、外色處（Outer form base）；內耳處（Inner ear base）、外聲處（Outer sound base）；內鼻處（Inner nose base）、外香處（Outer smell base）；內舌處（Inner tongue base）、外味處（Outer taste base）；內身處（Inner body base）、外觸處（Outer touch base）；內意處（Inner mind base）、外法處（Outer dharma base）。這些被稱為十二處。

十二緣起（Twelve Nidanas）是指：無明緣行（Ignorance conditions volitional actions）；行緣識（Volitional actions condition consciousness）；識緣名色（Consciousness conditions name and form）；名色緣六處（Name and form condition the six sense bases）；六處緣觸（The six sense bases condition contact）；觸緣受（Contact conditions feeling）；受緣愛（Feeling conditions craving）；愛緣取（Craving conditions grasping）；取緣有（Grasping conditions becoming）；有緣生（Becoming conditions birth）；生緣老、死、憂悲、苦惱（Birth conditions aging, death, sorrow, lamentation, pain, grief, and despair），這樣就形成了整個大苦蘊（great mass of suffering）。由於這些因緣，就有了蘊法（aggregate of phenomena）；如果沒有這些因緣，蘊法就會滅盡。也就是說：無明滅則行滅；行滅則識滅；識滅則名色滅；名色滅則六處滅；六處滅則觸滅；觸滅則受滅；受滅則愛滅；愛滅則取滅；取滅則有滅；有滅則生滅；生滅則老、死、憂悲、苦惱滅，這樣就滅盡了整個大苦蘊。

這些諸法，都是以無明為因緣而產生生滅。什麼是因緣呢？就是對過去際（past）、未來際（future）、現在際（present）不瞭解；對內法（internal phenomena）不瞭解、對外法（external phenomena）不瞭解、對內外法（both internal and external phenomena）都不瞭解；對善業（wholesome actions）不瞭解、對不善業（unwholesome actions）不瞭解、對善不善業（both wholesome and unwholesome actions）都不瞭解；對因（cause）不瞭解、對果（effect）不瞭解、對因果（cause and effect）都不瞭解；對已生緣法（conditioned phenomena that have arisen）不瞭解、對未生緣法（conditioned phenomena that have not arisen）不瞭解、對現生緣法（conditioned phenomena that are arising）不瞭解；對佛（Buddha）不瞭解、對法（Dharma）不瞭解、對僧（Sangha）不瞭解；對苦法（suffering）不瞭解、對集法（the cause of suffering）不瞭解、對滅法（the cessation of suffering）不瞭解、對道法（the path to the cessation of suffering）不瞭解；對善法（wholesome phenomena）不瞭解、對不善法（unwholesome phenomena）不瞭解；對罪法（blameworthy phenomena）不瞭解、對福法（meritorious phenomena）不瞭解；對可行法（practicable phenomena）不瞭解、對不可行法（impracticable phenomena）不瞭解；對高下法（superior and inferior phenomena）不瞭解；對有為法（conditioned phenomena）和無為法（unconditioned phenomena）不瞭解。像這樣不瞭解，就不能對黑白法（wholesome and unwholesome phenomena）等生起無相智（signless wisdom）。

由於這種無明不能覺悟，

【English Translation】 English version The Dhatu of the Dharma Realm (Dharmadhatu, the totality of all dharmas), the Dhatu of the Realm of Consciousness (Vijnanadhatu, the realm of consciousness). These are called the Eighteen Dhatus (Eighteen Realms).

The Twelve Ayatanas (Twelve Sense Bases) are: the inner eye base (Inner eye base), the outer form base (Outer form base); the inner ear base (Inner ear base), the outer sound base (Outer sound base); the inner nose base (Inner nose base), the outer smell base (Outer smell base); the inner tongue base (Inner tongue base), the outer taste base (Outer taste base); the inner body base (Inner body base), the outer touch base (Outer touch base); the inner mind base (Inner mind base), the outer dharma base (Outer dharma base). These are called the Twelve Ayatanas.

The Twelve Nidanas (Twelve Links of Dependent Origination) are: Ignorance conditions volitional actions; volitional actions condition consciousness; consciousness conditions name and form; name and form condition the six sense bases; the six sense bases condition contact; contact conditions feeling; feeling conditions craving; craving conditions grasping; grasping conditions becoming; becoming conditions birth; birth conditions aging, death, sorrow, lamentation, pain, grief, and despair. Thus arises this whole mass of suffering. Because of these conditions, there are aggregates of phenomena; if there are no such conditions, the aggregates of phenomena cease. That is to say: with the cessation of ignorance, volitional actions cease; with the cessation of volitional actions, consciousness ceases; with the cessation of consciousness, name and form cease; with the cessation of name and form, the six sense bases cease; with the cessation of the six sense bases, contact ceases; with the cessation of contact, feeling ceases; with the cessation of feeling, craving ceases; with the cessation of craving, grasping ceases; with the cessation of grasping, becoming ceases; with the cessation of becoming, birth ceases; with the cessation of birth, aging, death, sorrow, lamentation, pain, grief, and despair cease. Thus ceases this whole mass of suffering.

All these dharmas arise and cease due to ignorance as a condition. What is this condition? It is not understanding the past (past), not understanding the future (future), not understanding the present (present); not understanding internal phenomena (internal phenomena), not understanding external phenomena (external phenomena), not understanding both internal and external phenomena (both internal and external phenomena); not understanding wholesome actions (wholesome actions), not understanding unwholesome actions (unwholesome actions), not understanding both wholesome and unwholesome actions (both wholesome and unwholesome actions); not understanding cause (cause), not understanding effect (effect), not understanding both cause and effect (cause and effect); not understanding conditioned phenomena that have arisen (conditioned phenomena that have arisen), not understanding conditioned phenomena that have not arisen (conditioned phenomena that have not arisen), not understanding conditioned phenomena that are arising (conditioned phenomena that are arising); not understanding the Buddha (Buddha), not understanding the Dharma (Dharma), not understanding the Sangha (Sangha); not understanding suffering (suffering), not understanding the cause of suffering (the cause of suffering), not understanding the cessation of suffering (the cessation of suffering), not understanding the path to the cessation of suffering (the path to the cessation of suffering); not understanding wholesome phenomena (wholesome phenomena), not understanding unwholesome phenomena (unwholesome phenomena); not understanding blameworthy phenomena (blameworthy phenomena), not understanding meritorious phenomena (meritorious phenomena); not understanding practicable phenomena (practicable phenomena), not understanding impracticable phenomena (impracticable phenomena); not understanding superior and inferior phenomena (superior and inferior phenomena); not understanding conditioned phenomena (conditioned phenomena) and unconditioned phenomena (unconditioned phenomena). Because of this lack of understanding, one cannot generate signless wisdom (signless wisdom) regarding wholesome and unwholesome phenomena (wholesome and unwholesome phenomena), etc.

Because of this ignorance, one cannot awaken,

而為過失，乃至障如實智，不能證得寂靜涅盤。謂此無明，體性迷闇純一癡法，猶如盲者唯行闇道，集諸塵垢損減智慧，于諸障法不能出離。而此無明與明為障，無明為苦痛、無明為毒器、無明為繩縛、無明為毒根、無明為毒樹、無明為根本煩惱、無明為隨煩惱本、無明是顛倒處、無明為黑闇室、無明是癡闇。如是等義，名為無明。

「由此為緣，行法得起。行法者，行有三種。謂：身行、語行、意行。身行者，謂：出入息依止於身、系屬於身，由依身故，而出入息，得名身行。語行者，謂：論難分別，即此分別論難言辭，故名語行。意行者，謂：貪、瞋、癡心所法等，依止於心、系屬於心。由依心故，得名意行。

「復有三行。何等為三？謂：福行、罪行、不動行。是名三行。

「由行為緣，識法得起。識法者，識有六種，謂：眼識、耳識、鼻識、舌識、身識、意識，此名六識。

「由識為緣，名色得起。名色者，謂：色蘊、受蘊、想蘊、行蘊、識蘊。色者，謂：內五塵，皆四大所成。四大者，謂：地、水、火、風。地體堅重，水性流潤，溫暖為火，動轉名風。如是四大所成五塵，名為色蘊。而此蘊法，四蘊名名，一蘊名色，如是五蘊，名為名色。

「名色為緣六處得起。六處者，

【現代漢語翻譯】現代漢語譯本：如果因為無明而犯下過失，乃至障礙瞭如實的智慧，就不能證得寂靜的涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）。這個無明，其體性是迷惑昏暗、純粹的愚癡，就像盲人只能在黑暗中行走一樣，它積聚各種塵垢，損減智慧，使人無法從各種障礙中解脫出來。無明是光明的障礙，是痛苦的根源，是毒藥，是束縛，是毒根，是毒樹，是根本的煩惱，是隨煩惱的根本，是顛倒的處所，是黑暗的房間，是愚癡的黑暗。這些等等的含義，就叫做無明（Avidyā，佛教術語，指對事物真相的無知）。

『由於無明這個緣起，行法得以生起。行法有三種，即：身行、語行、意行。身行是指：出入息（呼吸）依止於身體、系屬於身體，由於依賴身體的緣故，出入息才被稱為身行。語行是指：論難分別，也就是通過分別進行辯論，因此被稱為語行。意行是指：貪、瞋、癡等心所法，依止於心、系屬於心。由於依賴心的緣故，被稱為意行。

『還有三種行。是哪三種呢？即：福行、罪行、不動行。這就是三種行。

『由於行這個緣起，識法得以生起。識法有六種，即：眼識、耳識、鼻識、舌識、身識、意識，這被稱為六識（Six consciousnesses）。』

『由於識這個緣起，名色得以生起。名色是指：色蘊、受蘊、想蘊、行蘊、識蘊。色是指：內在的五塵（色、聲、香、味、觸），都是由四大（地、水、火、風）組成的。四大是指：地，其體性堅硬沉重；水，其性質流動潤濕；火，代表溫暖；風，代表動轉。由這四大組成的五塵，被稱為色蘊。而在這個蘊法中，四蘊被稱為名，一蘊被稱為色，這樣五蘊合起來，就叫做名色（Nāmarūpa，佛教術語，指精神和物質的結合）。』

『以名色為緣，六處得以生起。六處是指：

【English Translation】 English version: And if, due to ignorance (Avidyā), faults are committed, even to the extent of obstructing true knowledge, one cannot attain the tranquil Nirvana (the state of liberation from the cycle of birth and death). This ignorance, its nature being delusion and darkness, purely a state of foolishness, is like a blind person walking only on a dark path. It accumulates various defilements, diminishes wisdom, and prevents one from escaping various obstructions. This ignorance obstructs clarity, is the root of suffering, is a poison, is a binding rope, is a poisonous root, is a poisonous tree, is a fundamental affliction, is the root of secondary afflictions, is a place of inversion, is a dark room, is the darkness of foolishness. Such meanings are called ignorance (Avidyā).

『Due to this condition, the formations (Saṃskāra) arise. There are three types of formations: bodily formation, verbal formation, and mental formation. Bodily formation refers to the in-and-out breathing, which relies on the body and is connected to the body. Because it relies on the body, the in-and-out breathing is called bodily formation. Verbal formation refers to discussion and differentiation; this differentiation and discussion in words is called verbal formation. Mental formation refers to mental factors such as greed, hatred, and delusion, which rely on the mind and are connected to the mind. Because it relies on the mind, it is called mental formation.』

『There are also three types of formations. What are the three? They are meritorious formation, demeritorious formation, and imperturbable formation. These are the three formations.』

『Due to formations as a condition, consciousness (Vijñāna) arises. There are six types of consciousness: eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness. These are called the six consciousnesses.』

『Due to consciousness as a condition, name and form (Nāmarūpa) arise. Name and form refer to the aggregates of form (Rūpa), feeling (Vedanā), perception (Saṃjñā), mental formations (Saṃskāra), and consciousness (Vijñāna). Form refers to the five internal sense objects (form, sound, smell, taste, and touch), all of which are composed of the four great elements (earth, water, fire, and wind). The four great elements are: earth, whose nature is solid and heavy; water, whose nature is flowing and moist; fire, which represents warmth; and wind, which represents movement. The five sense objects composed of these four great elements are called the aggregate of form. In this aggregate, the four aggregates are called name, and one aggregate is called form. Thus, these five aggregates together are called name and form.』

『Due to name and form as a condition, the six sense bases (Ṣaḍāyatana) arise. The six sense bases are:

謂內六處：眼處、耳處、鼻處、舌處、身處、意處。此名六處。

「六處為緣，觸法得起。觸有六種，謂：眼觸、耳觸、鼻觸、舌觸、身觸、意觸。此等名觸。

「由觸為緣，受法得起。受有三種，謂：苦受、樂受、舍受。如是眼觸緣此三受，乃至意觸亦復如是！此名為受。

「由受為緣，愛法得起。愛有六種。謂：眼觀色、耳聽聲、鼻嗅香、舌了味、身覺觸、意分別法。由貪六法，得名為愛。

「由愛為緣，取法得起。取有四種，謂：欲取、見取、戒禁取、我語取。由愛增故，得名為取。

「由取為緣，有法得起。有法有三：欲有、色有、無色有。

「欲有者，謂：十惡趣及人、天。

「十惡趣者，謂八地獄。一、等活。二、黑繩。三、眾合。四、號叫。五、大號叫。六、炎熱。七、極炎熱。八、無間。九、傍生趣。十、餓鬼趣。如是十種，名為惡趣。

「人趣者，謂四大洲：南贍部洲、東勝身洲、西牛貨洲、北俱盧洲。南贍部洲，其量縱廣七千由旬，此洲之相，北闊南狹，猶如車形。東勝身洲，其量縱廣八千由旬，彼洲之相，猶如半月。西牛貨洲，其量縱廣九千由旬，彼洲之相，猶如圓月。北俱盧洲，其量縱廣十千由旬，彼洲之相，四方徑直，猶如池沼。如是

【現代漢語翻譯】現代漢語譯本所謂內六處（ayatana）：眼處（cakkhāyatana，視覺器官及其功能）、耳處（sotāyatana，聽覺器官及其功能）、鼻處（ghānāyatana，嗅覺器官及其功能）、舌處（jivhāyatana，味覺器官及其功能）、身處（kāyāyatana，觸覺器官及其功能）、意處（manāyatana，意識器官及其功能）。這稱為六處。

『以六處為緣，觸（phassa）法得以生起。觸有六種，即：眼觸（cakkhu-samphassa，眼與色境的接觸）、耳觸（sota-samphassa，耳與聲音的接觸）、鼻觸（ghāna-samphassa，鼻與氣味的接觸）、舌觸（jivhā-samphassa，舌與味道的接觸）、身觸（kāya-samphassa，身與觸覺的接觸）、意觸（mano-samphassa，意與法塵的接觸）。這些稱為觸。

『由觸為緣，受（vedanā）法得以生起。受有三種，即：苦受（dukkhavedanā，痛苦的感受）、樂受（sukhavedanā，快樂的感受）、舍受（adukkhamasukhāvedanā，非苦非樂的感受）。如同眼觸緣于這三種感受，乃至意觸也是如此！這稱為受。

『由受為緣，愛（taṇhā）法得以生起。愛有六種，即：眼觀色（rūpa，顏色和形狀）、耳聽聲（sadda，聲音）、鼻嗅香（gandha，氣味）、舌了味（rasa，味道）、身覺觸（photthabba，觸感）、意分別法（dhamma，概念和思想）。由於貪戀這六種法，所以稱為愛。

『由愛為緣，取（upādāna）法得以生起。取有四種，即：欲取（kāma-upādāna，對感官享受的執取）、見取（diṭṭhi-upādāna，對錯誤見解的執取）、戒禁取（sīlabbata-upādāna，對無效戒律和儀式的執取）、我語取（atta-vāda-upādāna，對自我觀念的執取）。由於愛的增長，所以稱為取。

『由取為緣，有（bhava）法得以生起。有法有三種：欲有（kāma-bhava，欲界的存在）、色有（rūpa-bhava，色界的存在）、無色有（arūpa-bhava，無色界的存在）。

『欲有，指的是：十惡趣以及人、天。

『十惡趣，指的是八大地獄。一、等活（sañjīva，眾生互相殘殺后又復活的地獄）。二、黑繩（kāḷasutta，用黑繩劃線切割眾生的地獄）。三、眾合（saṃghāta，眾生被擠壓破碎的地獄）。四、號叫（roruva，眾生因痛苦而號叫的地獄）。五、大號叫（mahāroruva，比號叫地獄更痛苦的地獄）。六、炎熱（tapana，充滿火焰的地獄）。七、極炎熱（patāpana，比炎熱地獄更熱的地獄）。八、無間（avīci，沒有間斷痛苦的地獄）。九、傍生趣（tiracchānayoni，畜生道）。十、餓鬼趣（petayoni，餓鬼道）。這十種，稱為惡趣。

『人趣，指的是四大洲：南贍部洲（Jambudvīpa，我們所居住的洲）、東勝身洲（Pūrvavideha，位於東方的洲）、西牛貨洲（Aparagodānīya，位於西方的洲）、北俱盧洲（Uttarakuru，位於北方的洲）。南贍部洲，其面積縱橫七千由旬（yojana，古代印度長度單位），此洲的形狀，北面寬廣南面狹窄，猶如車形。東勝身洲，其面積縱橫八千由旬，彼洲的形狀，猶如半月。西牛貨洲，其面積縱橫九千由旬，彼洲的形狀，猶如圓月。北俱盧洲，其面積縱橫一萬由旬，彼洲的形狀，四方筆直，猶如池沼。像這樣

【English Translation】 English version The six internal sense bases (ayatana) are: the eye base (cakkhāyatana, the sense of sight), the ear base (sotāyatana, the sense of hearing), the nose base (ghānāyatana, the sense of smell), the tongue base (jivhāyatana, the sense of taste), the body base (kāyāyatana, the sense of touch), and the mind base (manāyatana, the sense of mind). These are called the six sense bases.

'Conditioned by the six sense bases, contact (phassa) arises. There are six kinds of contact, namely: eye-contact (cakkhu-samphassa, contact between the eye and visual objects), ear-contact (sota-samphassa, contact between the ear and sounds), nose-contact (ghāna-samphassa, contact between the nose and smells), tongue-contact (jivhā-samphassa, contact between the tongue and tastes), body-contact (kāya-samphassa, contact between the body and tactile objects), and mind-contact (mano-samphassa, contact between the mind and mental objects). These are called contact.

'Conditioned by contact, feeling (vedanā) arises. There are three kinds of feeling, namely: painful feeling (dukkhavedanā, the feeling of suffering), pleasant feeling (sukhavedanā, the feeling of happiness), and neutral feeling (adukkhamasukhāvedanā, the feeling of neither-pain-nor-pleasure). Just as eye-contact conditions these three feelings, so too does mind-contact! This is called feeling.

'Conditioned by feeling, craving (taṇhā) arises. There are six kinds of craving, namely: craving for sights seen by the eye (rūpa, forms and colors), craving for sounds heard by the ear (sadda, sounds), craving for smells smelled by the nose (gandha, odors), craving for tastes tasted by the tongue (rasa, flavors), craving for touches felt by the body (photthabba, tactile sensations), and craving for mental objects cognized by the mind (dhamma, ideas and concepts). Due to greed for these six things, it is called craving.

'Conditioned by craving, clinging (upādāna) arises. There are four kinds of clinging, namely: sense-pleasure clinging (kāma-upādāna, clinging to sensual pleasures), view clinging (diṭṭhi-upādāna, clinging to wrong views), habit and ritual clinging (sīlabbata-upādāna, clinging to rites and rituals), and self-assertion clinging (atta-vāda-upādāna, clinging to the idea of self). Due to the increase of craving, it is called clinging.

'Conditioned by clinging, becoming (bhava) arises. There are three kinds of becoming: sense-sphere becoming (kāma-bhava, existence in the realm of desire), form-sphere becoming (rūpa-bhava, existence in the realm of form), and formless-sphere becoming (arūpa-bhava, existence in the formless realm).

'Sense-sphere becoming refers to the ten realms of woe, as well as humans and gods.

'The ten realms of woe refer to the eight great hells. 1. Revival (sañjīva, hell where beings kill each other and are then revived). 2. Black Line (kāḷasutta, hell where beings are cut with black lines). 3. Crushing (saṃghāta, hell where beings are crushed together). 4. Howling (roruva, hell where beings howl in pain). 5. Great Howling (mahāroruva, a more painful version of the Howling Hell). 6. Burning (tapana, hell filled with flames). 7. Great Burning (patāpana, a hotter version of the Burning Hell). 8. Uninterrupted (avīci, hell of uninterrupted suffering). 9. The realm of animals (tiracchānayoni, the animal realm). 10. The realm of hungry ghosts (petayoni, the realm of hungry ghosts). These ten are called realms of woe.

'The human realm refers to the four great continents: Jambudvīpa (the continent we inhabit), Pūrvavideha (the eastern continent), Aparagodānīya (the western continent), and Uttarakuru (the northern continent). Jambudvīpa is seven thousand yojanas (yojana, an ancient Indian unit of distance) in length and breadth. The shape of this continent is wide in the north and narrow in the south, like a cart. Pūrvavideha is eight thousand yojanas in length and breadth. The shape of that continent is like a half-moon. Aparagodānīya is nine thousand yojanas in length and breadth. The shape of that continent is like a full moon. Uttarakuru is ten thousand yojanas in length and breadth. The shape of that continent is square and straight, like a pond. Like this

四洲，名為人趣。

「天趣者：欲界六天。謂：四王天、忉利天、夜摩天、兜率天、化樂天、他化自在天，如是名為欲界六天。此等諸趣，名為欲有。

「色有者，有十八天。謂：梵眾天、梵輔天、大梵天、光天、無量光天、光音天、凈天、無量凈天、遍凈天、無雲天、福生天、廣果天、無想天、無煩天、無熱天、善現天、善見天、色究竟天。此等諸天、名為色有。

「無色有者，有四種天。謂：空無邊處天、識無邊處天、無所有處天、非想非非想處天。此等諸天，名無色有。如是三有，得名為有。

「由有為緣，生法得起。生者，謂諸有情舍此蘊已，隨業果報，復于界趣，蘊相出現，故名為生。

「由生為緣，老、死得有。老者，謂諸有情蘊法果熟，心識迷亂，多所忘失，發白面皺，身力羸弱，舉動策杖，喘息呻吟，漸漸力微，諸根衰朽，是名為老。復何名死？謂諸有情隨能招業，壽量終盡，識舍執受，命根謝滅，諸蘊離散，是名為死。謂：老無定相，附死立支，二法合一，故名老死。如是名為十二緣法。

「復何名為四聖諦法？謂：苦諦、集諦、滅諦、道諦。苦諦者：生苦、老苦、病苦、死苦、愛別離苦、怨憎會苦、求不得苦、五盛陰苦。如是等苦，名為苦諦。集諦者，謂

【現代漢語翻譯】現代漢語譯本四洲，被稱為人趣（指人類所處的境界）。

『天趣』指的是欲界六天。即：四王天（四大天王所居住的天界）、忉利天（帝釋天所居住的天界）、夜摩天（無時天）、兜率天（知足天）、化樂天（樂變化天）、他化自在天（他化樂天），這些被稱為欲界六天。這些境界，被稱為欲有（存在於慾望之中的狀態）。

『色有』指的是十八天。即：梵眾天、梵輔天、大梵天、光天、無量光天、光音天、凈天、無量凈天、遍凈天、無雲天、福生天、廣果天、無想天、無煩天、無熱天、善現天、善見天、色究竟天。這些天界，被稱為色有（存在於色界之中的狀態）。

『無色有』指的是四種天。即：空無邊處天、識無邊處天、無所有處天、非想非非想處天。這些天界，被稱為無色有（存在於無色界之中的狀態）。以上這三種存在狀態，可以被統稱為『有』。

由於『有』作為因緣，生法得以產生。『生』指的是，眾生捨棄此蘊（五蘊）之後，隨著業力果報，又在其他界趣，五蘊之相再次出現，所以稱為『生』。

由於『生』作為因緣，『老』、『死』得以存在。『老』指的是，眾生的五蘊之法成熟衰敗，心識迷亂，常常遺忘事物，頭髮變白，面容起皺，身體虛弱，行動需要拄著枴杖，氣喘吁吁，漸漸地力量衰微，各種感官衰退朽壞，這就是『老』。那麼，什麼叫做『死』呢？指的是眾生隨著所造的業力，壽命終結，意識捨棄執著，生命之根斷絕，五蘊離散，這就是『死』。『老』沒有固定的相狀，依附於『死』而成立，這兩種法合在一起，所以稱為『老死』。以上這些被稱為十二緣法。

那麼，什麼叫做四聖諦法呢？指的是：苦諦、集諦、滅諦、道諦。苦諦指的是：生苦、老苦、病苦、死苦、愛別離苦、怨憎會苦、求不得苦、五盛陰苦。像這些苦，被稱為苦諦。集諦指的是，謂

【English Translation】 English version The four continents are known as the realm of humans (referring to the realm where humans reside).

『The realm of gods』 refers to the six heavens of the desire realm (Kāmadhātu). Namely: Cāturmahārājikā Heaven (Heaven of the Four Great Kings), Trāyastriṃśa Heaven (Heaven of the Thirty-three), Yāma Heaven, Tuṣita Heaven, Nirmāṇarati Heaven, Paranirmitavaśavartin Heaven. These are called the six heavens of the desire realm. These realms are called desire-existence (existing in a state of desire).

『Form-existence』 refers to the eighteen heavens. Namely: Brahma-pāriṣadya Heaven, Brahma-purohita Heaven, Mahābrahmā Heaven, Parīttābha Heaven, Apramāṇābha Heaven, Ābhāsvara Heaven, Parīttaśubha Heaven, Apramāṇaśubha Heaven, Śubhakṛtsna Heaven, Anabhraka Heaven, Puṇyaprasava Heaven, Bṛhatphala Heaven, Asaṃjñasattva Heaven, Avṛha Heaven, Atapa Heaven, Sudṛśa Heaven, Sudarśana Heaven, Akaniṣṭha Heaven. These heavens are called form-existence (existing in the form realm).

『Formless-existence』 refers to the four heavens. Namely: Ākāśānantyāyatana Heaven, Vijñānānantyāyatana Heaven, Ākiṃcanyāyatana Heaven, Naivasaṃjñānāsaṃjñāyatana Heaven. These heavens are called formless-existence (existing in the formless realm). These three states of existence can be collectively called 『existence』.

Due to 『existence』 as a condition, the arising of phenomena is possible. 『Birth』 refers to sentient beings abandoning this aggregate (the five aggregates), and according to the karmic consequences, the appearance of the aggregates arises again in other realms, therefore it is called 『birth』.

Due to 『birth』 as a condition, 『old age』 and 『death』 come into being. 『Old age』 refers to the ripening and decay of the five aggregates of sentient beings, the confusion of consciousness, frequent forgetfulness, white hair, wrinkled face, weak body, needing a cane for movement, panting, gradually diminishing strength, and the decay of various senses, this is 『old age』. So, what is called 『death』? It refers to sentient beings, according to the karma they have created, reaching the end of their lifespan, consciousness abandoning attachment, the root of life being severed, and the five aggregates dispersing, this is 『death』. 『Old age』 has no fixed form, it relies on 『death』 to be established, these two phenomena are combined, therefore it is called 『old age and death』. These are called the twelve links of dependent origination.

So, what are the Four Noble Truths? They are: the Truth of Suffering (Duḥkha), the Truth of the Origin of Suffering (Samudaya), the Truth of the Cessation of Suffering (Nirodha), and the Truth of the Path to the Cessation of Suffering (Mārga). The Truth of Suffering refers to: the suffering of birth, the suffering of old age, the suffering of sickness, the suffering of death, the suffering of separation from loved ones, the suffering of encountering those one hates, the suffering of not obtaining what one desires, and the suffering of the five aggregates in their flourishing state. These sufferings are called the Truth of Suffering. The Truth of the Origin of Suffering refers to,

貪愛法。由此貪愛，而生耽著，以耽著故，發業潤生，招集為因，是名集諦。滅諦者，謂貪愛法及余煩惱，悉皆斷盡，證寂滅理，是名滅諦。道諦者，即八正道。謂：正見、正思惟、正語、正業、正命、正精進、正念、正定。此八正道，名為道諦。如是四諦，聖智可觀，名四聖諦。

「又復何名二十二根？謂：眼根、耳根、鼻根、舌根、身根、男根、女根、命根、意根、樂受根、苦受根、喜受根、憂受根、舍受根、信根、進根、念根、定根、慧根、未知當知根、已知根、具知根。如是名為二十二根。

「復何名為十力？謂如來智，于諸有情處非處法，如實了知。是名如來第一處非處智力。

「如來複於過去、現在、未來世中，所有眾生諸業行法，處處所生因緣果報，佛以智力，悉皆了知。是名如來第二業報智力。

「如來複于諸禪定法、解脫、三摩地、三摩缽底，盡諸漏法，佛以智力，如實了知。是名如來第三定力。

「如來複于諸眾生類，根性勝劣種種差別，佛以智力，如實了知。是名如來第四根勝劣智力。

「如來複于諸眾生類，所有信解種種不同，佛以智力，如實了知。是名如來第五信解智力。

「如來複于諸眾生類，所有種種界趣差別，佛以智力，如實了知，是

【現代漢語翻譯】現代漢語譯本貪愛法（Tan Ai Fa，對事物的貪戀和執著）。由於這種貪愛，就會產生耽著（Dan Zhuo，沉溺和依戀），因為耽著的緣故，就會引發業力，滋潤生命，招集果報作為原因，這叫做集諦（Ji Di，苦的根源）。滅諦（Mie Di，苦的止息）是指，貪愛法以及其他的煩惱，全部都斷除乾淨，證悟寂滅的真理，這叫做滅諦。道諦（Dao Di，通往止息苦的道路）就是八正道。包括：正見（Zheng Jian，正確的見解）、正思惟（Zheng Si Wei，正確的思考）、正語（Zheng Yu，正確的言語）、正業（Zheng Ye，正確的行為）、正命（Zheng Ming，正確的謀生方式）、正精進（Zheng Jing Jin，正確的努力）、正念（Zheng Nian，正確的覺知）、正定（Zheng Ding，正確的禪定）。這八正道，叫做道諦。像這樣的四諦，通過聖人的智慧可以觀察到，叫做四聖諦（Si Sheng Di）。

『又有什麼叫做二十二根呢？包括：眼根（Yan Gen，視覺器官）、耳根（Er Gen，聽覺器官）、鼻根（Bi Gen，嗅覺器官）、舌根（She Gen，味覺器官）、身根（Shen Gen，觸覺器官）、男根（Nan Gen，男性生殖器官）、女根（Nv Gen，女性生殖器官）、命根（Ming Gen，生命力）、意根（Yi Gen，意識）、樂受根（Le Shou Gen，快樂的感受）、苦受根（Ku Shou Gen，痛苦的感受）、喜受根（Xi Shou Gen，喜悅的感受）、憂受根（You Shou Gen，憂愁的感受）、舍受根（She Shou Gen，不苦不樂的感受）、信根（Xin Gen，信念）、進根（Jin Gen，精進）、念根（Nian Gen，正念）、定根（Ding Gen，禪定）、慧根（Hui Gen，智慧）、未知當知根（Wei Zhi Dang Zhi Gen，想要了解未知事物的能力）、已知根（Yi Zhi Gen，已經瞭解事物的能力）、具知根（Ju Zhi Gen，完全瞭解事物的能力）。這些叫做二十二根。』

『又有什麼叫做十力呢？是指如來的智慧，對於一切有情眾生，在各種情況下的合理與不合理之處，如實地瞭解。這叫做如來的第一處非處智力（Chu Fei Chu Zhi Li，辨別事理的能力）。』

『如來對於過去、現在、未來世中，所有眾生的各種業行，在各個地方所產生的因緣果報，佛以智慧的力量，全部都瞭解。這叫做如來的第二業報智力（Ye Bao Zhi Li，瞭解業報的能力）。』

『如來對於各種禪定法、解脫、三摩地（San Mo Di，禪定狀態）、三摩缽底（San Mo Ba Di，更深層次的禪定狀態），以及斷盡所有煩惱的方法，佛以智慧的力量，如實地瞭解。這叫做如來的第三定力（Ding Li，禪定力）。』

『如來對於各種眾生，根性的優劣和種種差別，佛以智慧的力量，如實地瞭解。這叫做如來的第四根勝劣智力（Gen Sheng Lie Zhi Li，瞭解根器優劣的能力）。』

『如來對於各種眾生，所有的信解種種不同，佛以智慧的力量，如實地瞭解。這叫做如來的第五信解智力（Xin Jie Zhi Li，瞭解信念和理解力的能力）。』

『如來對於各種眾生，所有種種界趣的差別，佛以智慧的力量，如實地瞭解，這

【English Translation】 English version Craving (Tan Ai Fa). From this craving arises attachment (Dan Zhuo), and because of attachment, actions are generated, fueling rebirth, gathering consequences as causes; this is called the Truth of Origin (Ji Di). The Truth of Cessation (Mie Di) refers to the complete eradication of craving and other afflictions, realizing the principle of cessation; this is called the Truth of Cessation. The Truth of the Path (Dao Di) is the Noble Eightfold Path, namely: Right View (Zheng Jian), Right Thought (Zheng Si Wei), Right Speech (Zheng Yu), Right Action (Zheng Ye), Right Livelihood (Zheng Ming), Right Effort (Zheng Jing Jin), Right Mindfulness (Zheng Nian), and Right Concentration (Zheng Ding). These Eightfold Path is called the Truth of the Path. These Four Noble Truths, observable by the wisdom of the saints, are called the Four Noble Truths (Si Sheng Di).

'Furthermore, what are the twenty-two faculties? They are: the eye faculty (Yan Gen), the ear faculty (Er Gen), the nose faculty (Bi Gen), the tongue faculty (She Gen), the body faculty (Shen Gen), the male faculty (Nan Gen), the female faculty (Nv Gen), the life faculty (Ming Gen), the mind faculty (Yi Gen), the faculty of pleasure (Le Shou Gen), the faculty of pain (Ku Shou Gen), the faculty of joy (Xi Shou Gen), the faculty of sorrow (You Shou Gen), the faculty of equanimity (She Shou Gen), the faculty of faith (Xin Gen), the faculty of vigor (Jin Gen), the faculty of mindfulness (Nian Gen), the faculty of concentration (Ding Gen), the faculty of wisdom (Hui Gen), the faculty of 'I shall know what is not yet known' (Wei Zhi Dang Zhi Gen), the faculty of knowledge (Yi Zhi Gen), and the faculty of complete knowledge (Ju Zhi Gen). These are called the twenty-two faculties.'

'Furthermore, what are the ten powers? They refer to the Tathagata's wisdom, which truly understands what is possible and impossible in various situations for all sentient beings. This is called the Tathagata's first power of knowing what is possible and impossible (Chu Fei Chu Zhi Li).'

'The Tathagata also knows, with the power of wisdom, all the karmic actions of all beings in the past, present, and future, and the causes, conditions, and consequences arising from them in various places. This is called the Tathagata's second power of knowing karmic results (Ye Bao Zhi Li).'

'The Tathagata also knows, with the power of wisdom, the various states of meditative absorption (dhyana), liberation, samadhi (San Mo Di), samapatti (San Mo Ba Di), and the methods for eradicating all defilements. This is called the Tathagata's third power of concentration (Ding Li).'

'The Tathagata also knows, with the power of wisdom, the various differences in the faculties of all beings, their superiority and inferiority. This is called the Tathagata's fourth power of knowing the superiority and inferiority of faculties (Gen Sheng Lie Zhi Li).'

'The Tathagata also knows, with the power of wisdom, the various differences in the beliefs and understandings of all beings. This is called the Tathagata's fifth power of knowing beliefs and understandings (Xin Jie Zhi Li).'

'The Tathagata also knows, with the power of wisdom, the various differences in the realms and destinies of all beings. This

名如來第六界趣智力。

「如來複于諸眾生類所有樂欲，佛以智力，如實了知。是名如來第七樂欲智力。

「如來複於過去無量無數世中，所有眾生種種之事，謂：一生十生、百生千生、及百千生，乃至無數百千萬生。如是無數成劫、壞劫，其中眾生，死此生彼、死彼生此，乃至族姓、貴賤、名字、飲食苦樂、壽量長短，具如是相、如是因緣。如是過去無量世中種種之事，佛以智力，悉能了知。是名如來第八宿命智力。

「如來複以清凈天眼，觀見眾生貴賤上下、好醜生滅，或生善道、或墮惡趣。而彼眾生所作行業，謂：身不善業，作諸邪行；口不善業，譭謗賢聖；意不善業，起于邪見。由是因緣，命終之後，墮惡趣中。又復眾生，身作善業，不行邪行；口作善業，不謗賢聖；意作善業，起于正見。由是因緣，命終之後，生人天界。如是等事，如來天眼，悉能觀見。是名如來第九天眼智力。

「又復如來知彼眾生諸漏已盡，證無漏解脫、智慧解脫，以自通力，證如是法，我生已盡，梵行已立，所作已辦，不受後有。如是之法，佛以智力，悉能了知。是名如來第十漏盡智力。如是十力，如來、應供、正等正覺，由十力故，于大眾中，作師子吼，轉大法輪。

「復何名為四無所畏？謂如來

【現代漢語翻譯】現代漢語譯本：如來第六種智力是了知眾生所處的界趣。

『如來還能以智力如實了知一切眾生的各種喜好和慾望。這稱為如來的第七種樂欲智力。

『如來還能以智力了知過去無量無數世中，所有眾生的種種事情，例如：一生、十生、百生、千生、以及百千生，乃至無數百千萬生。像這樣無數的成劫、壞劫中，眾生死於此處，生於彼處；死於彼處，生於此處；乃至他們的族姓、貴賤、名字、飲食苦樂、壽命長短，都具備相應的相狀和因緣。對於過去無量世中的種種事情，佛都能以智力完全了知。這稱為如來的第八種宿命智力。

『如來還能以清凈的天眼，觀察到眾生的貴賤上下、好醜生滅，或者生於善道，或者墮入惡趣。而那些眾生所造作的行業，例如：身行不善之業，做出各種邪惡的行為；口說不善之業，譭謗賢聖；意念不善之業，產生邪惡的見解。由於這些因緣，命終之後，墮入惡趣之中。又有一些眾生，身行善業，不做邪惡的行為；口說善業，不譭謗賢聖；意念善業，產生正確的見解。由於這些因緣，命終之後，生於人天界。像這些事情，如來都能以天眼完全觀察到。這稱為如來的第九種天眼智力。

『此外，如來還能知道那些眾生諸漏已盡（諸漏：指見惑、修惑、無明惑等煩惱），證得無漏解脫（無漏：指沒有煩惱），以及智慧解脫，以神通力親自證得這樣的法：『我的生死已經終結，清凈的修行已經確立，該做的事情已經做完，不再受後世的輪迴。』對於這樣的法，佛都能以智力完全了知。這稱為如來的第十種漏盡智力。如來、應供（應受供養者）、正等正覺（通過自身努力達到覺悟者），因為具有這十種力量，所以在眾人之中，發出獅子吼，轉動大法輪（弘揚佛法）。』

『再者，什麼叫做四無所畏呢？如來

【English Translation】 English version: The sixth power of Tathagata (如來: Thus Come One) is the knowledge of the realms and destinies of all beings.

『Furthermore, the Tathagata knows, with the power of wisdom, the various desires and inclinations of all sentient beings. This is called the seventh power of the Tathagata, the power of knowing inclinations.

『Furthermore, the Tathagata knows, with the power of wisdom, all the various affairs of sentient beings in the past immeasurable and countless lifetimes, such as one birth, ten births, a hundred births, a thousand births, and a hundred thousand births, even countless hundreds of thousands of births. In such countless periods of formation and destruction, beings die here and are born there; die there and are born here; even their clans, noble or humble status, names, food, suffering and happiness, and the length of their lifespans, all possess corresponding characteristics and causes. The Buddha can fully know all these various affairs of the past immeasurable lifetimes with the power of wisdom. This is called the eighth power of the Tathagata, the power of knowing past lives.

『Furthermore, the Tathagata, with pure divine eyes, observes the noble and humble, the good and bad, the birth and death of beings, whether they are born in good realms or fall into evil destinies. And the actions performed by those beings, such as: body committing unwholesome deeds, engaging in various evil practices; mouth speaking unwholesome words, slandering the virtuous and sages; mind generating unwholesome thoughts, giving rise to evil views. Due to these causes, after the end of their lives, they fall into evil destinies. And again, some beings, with their bodies perform wholesome deeds, not engaging in evil practices; with their mouths speak wholesome words, not slandering the virtuous and sages; with their minds generate wholesome thoughts, giving rise to correct views. Due to these causes, after the end of their lives, they are born in the realms of humans and gods. The Tathagata can fully observe such matters with divine eyes. This is called the ninth power of the Tathagata, the power of divine eyes.

『Moreover, the Tathagata knows that those beings have exhausted all their outflows (諸漏: all outflows, referring to afflictions such as delusions of views, delusions of cultivation, and delusions of ignorance), attained liberation without outflows (無漏: without outflows, referring to the absence of afflictions), and liberation through wisdom, personally realizing such a Dharma with supernatural powers: 『My birth has ended, pure conduct has been established, what needed to be done has been done, and I will not be subject to future existence.』 The Buddha can fully know such a Dharma with the power of wisdom. This is called the tenth power of the Tathagata, the power of the exhaustion of outflows. The Tathagata (如來: Thus Come One), Arhat (應供: worthy of offerings), Samyak-sambuddha (正等正覺: perfectly enlightened one), because of these ten powers, roars like a lion in the assembly and turns the great Dharma wheel (大法輪: propagating the Dharma).』

『Furthermore, what are the four fearlessnesses? The Tathagata

、應供、正等正覺，于大眾中，唱如是言：『我以自智，乘如實道，來成正覺，作師子吼，轉妙法輪，無有沙門、婆羅門、天、人、魔、梵而能等者。』是名如來一切智無畏。

「如來已得安樂寂靜無上勝處功德果法，諸漏已盡，種習俱亡，是名如來漏盡無畏。

「如來複為諸聲聞眾，開示苦道，說離煩惱盡苦邊際。是名如來出苦道無畏。

「如來複為諸聲聞，說所有障法，令彼出離。是名如來障道無畏。如是名為四無畏法。

「又復何名為四禪定？謂：離諸欲及諸染法，斷除疑惑分別之想。是名第一離生喜樂定。

「複次離欲斷除分別想已，當於外法悉皆泯絕，內復寂定，攝內外法，悉皆歸一。是名第二定生喜樂定。

「複次舍于喜樂思念之想，于身喜樂而無所受。是名第三離喜妙樂定。

「複次舍苦樂法，無憂喜想，諸法清凈。是名第四舍念清凈定。如是名為四禪定法。

「復何名為四無色定？謂：修彼定，厭下色相，忻上無色，由無色故，唯有虛空，乃觀虛空無有邊際。作如是想，是故名為空無邊處定。

「複次離彼所緣空無邊處已，復想能緣識亦無邊，是故名為識無邊處定。

「複次離彼能緣識已，當復想于能緣所緣俱無所有，是故名為無所

【現代漢語翻譯】現代漢語譯本『應供（Arhat，阿羅漢）、正等正覺（Sammasambuddha，完全覺悟者），于大眾中，唱如是言：『我以自智，乘如實道，來成正覺，作師子吼，轉妙法輪，無有沙門（Śrāmaṇa，出家修行者）、婆羅門（Brāhmaṇa，祭司）、天（Deva，神）、人、魔（Māra，惡魔）、梵（Brahmā，梵天）而能等者。』是名如來一切智無畏。

『如來已得安樂寂靜無上勝處功德果法，諸漏已盡，種習俱亡，是名如來漏盡無畏。

『如來複為諸聲聞眾（Śrāvaka，聽聞佛法者），開示苦道，說離煩惱盡苦邊際。是名如來出苦道無畏。

『如來複為諸聲聞，說所有障法，令彼出離。是名如來障道無畏。如是名為四無畏法。

『又復何名為四禪定？謂：離諸欲及諸染法，斷除疑惑分別之想。是名第一離生喜樂定。

『複次離欲斷除分別想已，當於外法悉皆泯絕，內復寂定，攝內外法，悉皆歸一。是名第二定生喜樂定。

『複次舍于喜樂思念之想，于身喜樂而無所受。是名第三離喜妙樂定。

『複次舍苦樂法，無憂喜想，諸法清凈。是名第四舍念清凈定。如是名為四禪定法。

『復何名為四無色定？謂：修彼定，厭下色相，忻上無色，由無色故，唯有虛空，乃觀虛空無有邊際。作如是想，是故名為空無邊處定。

『複次離彼所緣空無邊處已，復想能緣識亦無邊，是故名為識無邊處定。

『複次離彼能緣識已，當復想于能緣所緣俱無所有，是故名為無所有

【English Translation】 English version 'The Tathagata (如來, Thus Come One), worthy of offerings (Arhat), perfectly enlightened (Sammasambuddha), proclaims among the assembly: 'With my own wisdom, following the path of truth, I have attained perfect enlightenment. I roar like a lion, turning the wonderful Dharma wheel, and there is no Śrāmaṇa (沙門, ascetic), Brāhmaṇa (婆羅門, priest), Deva (天, god), human, Māra (魔, demon), or Brahmā (梵, Brahma) who can equal me.' This is called the Tathagata's fearlessness of all-knowing wisdom.

'The Tathagata has attained the blissful, tranquil, unsurpassed, and excellent qualities and fruits, all outflows are exhausted, and the seeds and habits are completely extinguished. This is called the Tathagata's fearlessness of the exhaustion of outflows.

'The Tathagata further reveals the path of suffering to the Śrāvakas (聲聞眾, disciples), explaining the cessation of afflictions and the ultimate end of suffering. This is called the Tathagata's fearlessness of the path to liberation from suffering.

'The Tathagata further speaks to the Śrāvakas about all obstructing dharmas, enabling them to be liberated. This is called the Tathagata's fearlessness of the obstructing path. These are called the four fearlessnesses.

'Furthermore, what are the four Dhyanas (禪定, meditative states)? They are: being separated from desires and defiled dharmas, and cutting off thoughts of doubt and discrimination. This is called the first Dhyana of joy and bliss born of detachment.

'Furthermore, having separated from desires and cut off thoughts of discrimination, one should completely eliminate all external dharmas, and internally be tranquil and settled, gathering both internal and external dharmas, and returning them all to oneness. This is called the second Dhyana of joy and bliss born of concentration.

'Furthermore, abandoning thoughts of joy, bliss, and contemplation, one experiences bodily joy and bliss without being attached to it. This is called the third Dhyana of wonderful bliss born of detachment from joy.

'Furthermore, abandoning suffering and bliss, without sorrow or joy, all dharmas are pure. This is called the fourth Dhyana of purity of equanimity. These are called the four Dhyanas.

'Furthermore, what are the four formless attainments? They are: cultivating these attainments, being weary of lower forms, and delighting in higher formlessness. Because of formlessness, there is only emptiness, and one contemplates emptiness without boundaries. Thinking in this way, it is called the attainment of the sphere of infinite space (空無邊處定).'

'Furthermore, having separated from the sphere of infinite space, which is the object of focus, one contemplates that the consciousness that focuses is also infinite. Therefore, it is called the attainment of the sphere of infinite consciousness (識無邊處定).'

'Furthermore, having separated from the consciousness that focuses, one should contemplate that both the focusing consciousness and the object of focus are completely non-existent. Therefore, it is called the attainment of the sphere of nothingness (無所有

有處定。

「複次離彼無所有已，當復想于無彼粗想，不無細想，是故名為非想非非想定。如是名為四無色定。

「復何名為四無量行？謂：慈無量、悲無量、喜無量、舍無量。若有苾芻具大慈心，于諸有情，無怨無親，等能與樂。如是常行慈無量心，是故名為慈無量行。

「若有苾芻具大悲心，于諸有情，無怨無親，等能拔苦，如是常行悲無量心，是故名為悲無量行。

「若有苾芻具大喜心，于諸有情，無怨無親，等施歡喜，如是常行喜無量心，是故名為喜無量行。

「若有苾芻，于諸有情，無怨無親，平等安住如是常行，是故名為舍無量行。如是名為四無量行。

「復何名為四無礙智？謂：辭無礙智、辯才無礙智、法無礙智、義無礙智。辭無礙者，緣聲為境，于諸音聲，言辭無礙。故名辭無礙智。辯才無礙者，謂：四辯七辯，凡有論難，迅捷無滯，是故名為辯才無礙智。法無礙者：緣名句文，隨何教法，無所不通。是故名為法無礙智。義無礙者，緣義為境，隨所詮義，無所不曉。是故名為義無礙智。如是名為四無礙智。

「復何名為四三摩地想？若有苾芻作如是觀：我今此身，從頂至足，所有發、毛、爪、齒、皮肉、筋骨，如是種種不凈之物，所共合成。譬如倉廩廣

【現代漢語翻譯】現代漢語譯本還有一種禪定之處。

『此外，當遠離了那無所有處之後，應當進一步思惟沒有那粗想，但並非沒有細想，因此稱為非想非非想定。這便是所謂的四無色定。

『又，什麼叫做四無量行呢？就是：慈無量、悲無量、喜無量、舍無量。如果有一位比丘具備廣大的慈心，對於一切有情眾生，沒有怨恨沒有親疏，平等地給予快樂。像這樣經常修習慈無量心，所以稱為慈無量行。

『如果有一位比丘具備廣大的悲心，對於一切有情眾生，沒有怨恨沒有親疏，平等地拔除痛苦，像這樣經常修習悲無量心，所以稱為悲無量行。

『如果有一位比丘具備廣大的喜心，對於一切有情眾生，沒有怨恨沒有親疏，平等地施與歡喜，像這樣經常修習喜無量心，所以稱為喜無量行。

『如果有一位比丘，對於一切有情眾生，沒有怨恨沒有親疏，平等安住于舍心，像這樣經常修習，所以稱為舍無量行。這便是所謂的四無量行。

『又，什麼叫做四無礙智呢？就是：辭無礙智、辯才無礙智、法無礙智、義無礙智。辭無礙智，是以聲音為對象，對於各種聲音言辭，沒有障礙。所以叫做辭無礙智。辯才無礙智，就是四辯或七辯，凡是遇到論難，都能迅速敏捷沒有滯礙，所以叫做辯才無礙智。法無礙智：是以名句文為對象，無論什麼教法，沒有不通達的。所以叫做法無礙智。義無礙智，是以義理為對象，無論所詮釋的義理，沒有不明白的。所以叫做義無礙智。這便是所謂的四無礙智。

『又，什麼叫做四三摩地想呢？如果有一位比丘作這樣的觀想：我現在這個身體，從頭頂到腳底，所有的頭髮、毛髮、指甲、牙齒、面板、肌肉、筋骨，像這樣種種不乾淨的東西，共同組合而成。譬如倉庫寬廣

【English Translation】 English version There is a place of fixed concentration.

『Furthermore, having departed from that state of no-thingness, one should contemplate the absence of coarse thoughts, but not the absence of subtle thoughts; therefore, it is called the state of neither perception nor non-perception (非想非非想定). This is what is called the Four Formless Concentrations (四無色定).』

『Moreover, what are the Four Immeasurable Practices (四無量行)? They are: immeasurable loving-kindness (慈無量), immeasurable compassion (悲無量), immeasurable joy (喜無量), and immeasurable equanimity (舍無量). If a Bhikshu (苾芻, monk) possesses great loving-kindness, towards all sentient beings (有情), without resentment or favoritism, equally giving happiness. Thus, constantly practicing immeasurable loving-kindness, it is therefore called the Immeasurable Practice of Loving-Kindness.

『If a Bhikshu possesses great compassion, towards all sentient beings, without resentment or favoritism, equally removing suffering, thus constantly practicing immeasurable compassion, it is therefore called the Immeasurable Practice of Compassion.

『If a Bhikshu possesses great joy, towards all sentient beings, without resentment or favoritism, equally bestowing joy, thus constantly practicing immeasurable joy, it is therefore called the Immeasurable Practice of Joy.

『If a Bhikshu, towards all sentient beings, without resentment or favoritism, dwells in equanimity, thus constantly practicing, it is therefore called the Immeasurable Practice of Equanimity. These are what are called the Four Immeasurable Practices.

『Moreover, what are the Four Unimpeded Wisdoms (四無礙智)? They are: unimpeded wisdom of language (辭無礙智), unimpeded wisdom of eloquence (辯才無礙智), unimpeded wisdom of Dharma (法無礙智), and unimpeded wisdom of meaning (義無礙智). Unimpeded wisdom of language takes sound as its object, and is unimpeded in all sounds and words. Therefore, it is called unimpeded wisdom of language. Unimpeded wisdom of eloquence refers to the four or seven kinds of eloquence; whenever there are debates or challenges, one is swift and unhindered. Therefore, it is called unimpeded wisdom of eloquence. Unimpeded wisdom of Dharma takes names, phrases, and sentences as its object, and is versed in all teachings. Therefore, it is called unimpeded wisdom of Dharma. Unimpeded wisdom of meaning takes meaning as its object, and understands all meanings that are expressed. Therefore, it is called unimpeded wisdom of meaning. These are what are called the Four Unimpeded Wisdoms.』

『Moreover, what are the Four Samadhi Contemplations (四三摩地想)? If a Bhikshu contemplates thus: This body of mine, from the top of the head to the soles of the feet, is composed of hair, body hair, nails, teeth, skin, flesh, sinews, and bones, such various impure things. Just like a wide granary

積糧斛，人入其中，善能分別，是米是麥。如是積聚，名為倉廩。苾芻觀想于自身中，亦復如是！作此觀者，即得斷除貪慾之法，是名第一三摩地想。

「又復苾芻觀想身已，於三摩地，得輕安味。復作是觀：此三摩地所得樂味，亦無有想，譬如蓮華從水而生，彼無有想，我從水生而有清涼。苾芻觀想，亦復如是！能觀想者，即得見法輕安樂味，是名第二三摩地想。

「又復苾芻！於三摩地，作于明想：觀察如日無餘闇冥。如是觀察，相續不斷，晝夜明闇，皆無有異，作是明想，清凈無雜。譬如秋時雲翳陰闇日光不現，若明眼人，觀想日光，清凈無雜。苾芻觀想，亦復如是！能觀想者，是人即得明智現前，是名第三三摩地想。

「又復苾芻在三摩地，作是觀想：斷除苦樂乃至憂喜，唯有舍念二種清凈。譬如有人能馭車乘，平坦地中行無所礙。苾芻觀想，亦復如是！能觀想者，即得智慧勝利現前，是名第四三摩地想。此等名為四三摩地想。

「復何名為四念處法？謂：身、受、心、法。若有苾芻！觀身不凈，穢惡充滿無有真實，如是觀察，名身念處。

「又復觀于內外二法，所有諸受，悉皆是苦，作是觀者，名受念處。

「又復觀於心心所法，皆悉無常，作是觀者，名心念處。

【現代漢語翻譯】現代漢語譯本積聚糧食的倉庫，人進入其中，能夠清楚地分辨，哪些是米，哪些是麥。像這樣積聚起來的地方，就叫做倉廩（cāng lǐn，糧倉）。比丘（bì qiū，佛教出家男眾）觀想自身，也應如此！能這樣觀想的人，就能斷除貪慾之法，這叫做第一三摩地想（sān mó dì xiǎng，禪定之想）。『又，比丘觀想自身之後，在三摩地（sān mó dì，禪定）中，獲得輕安的滋味。進一步這樣觀想：這三摩地所得到的快樂滋味，也是沒有執著的。譬如蓮花從水中生長出來，它並不會執著于『我從水中生長出來，並且感到清涼』。比丘觀想，也應如此！能這樣觀想的人，就能見到佛法的輕安快樂滋味，這叫做第二三摩地想（sān mó dì xiǎng，禪定之想）。』『又，比丘在三摩地（sān mó dì，禪定）中，作光明之想：觀察如同太陽一樣，沒有絲毫黑暗。像這樣持續不斷地觀察，無論白天黑夜，光明和黑暗都沒有差別，作這樣的光明之想，清凈沒有雜染。譬如秋天的時候，雲彩遮蔽，陰暗遮蔽了陽光，如果明眼之人，觀想陽光，是清凈沒有雜染的。比丘觀想，也應如此！能這樣觀想的人，就能獲得明智現前，這叫做第三三摩地想（sān mó dì xiǎng，禪定之想）。』『又，比丘在三摩地（sān mó dì，禪定）中，作這樣的觀想：斷除苦樂乃至憂愁和喜悅，只有舍念和清凈這兩種狀態。譬如有人能夠駕駛車輛，在平坦的地面上行駛，沒有任何阻礙。比丘觀想，也應如此！能這樣觀想的人，就能獲得智慧勝利現前，這叫做第四三摩地想（sān mó dì xiǎng，禪定之想）。這些就叫做四三摩地想（sì sān mó dì xiǎng，四種禪定之想）。』『再者，什麼叫做四念處法（sì niàn chù fǎ，四種觀想處）？就是：身、受、心、法。如果有比丘！觀察身體是不清凈的，充滿污穢醜惡，沒有真實可言，像這樣觀察，叫做身念處（shēn niàn chù，對身體的觀想處）。』『又，觀察內外兩種法，所有的感受，全部都是痛苦，作這樣的觀想，叫做受念處（shòu niàn chù，對感受的觀想處）。』『又，觀察心和心所法，全部都是無常的，作這樣的觀想，叫做心念處（xīn niàn chù，對心的觀想處）。』

【English Translation】 English version A granary where grains are stored, and a person enters it, able to clearly distinguish between rice and wheat. Such a collection is called a granary (cāng lǐn). A Bhikshu (bì qiū, a Buddhist monk) contemplating his own body should do likewise! One who contemplates in this way can cut off the method of greed, which is called the first Samadhi thought (sān mó dì xiǎng, Samadhi contemplation). 'Furthermore, after a Bhikshu contemplates his body, he obtains the taste of ease and tranquility in Samadhi (sān mó dì, concentration). He further contemplates: the joyful taste obtained from this Samadhi is also without attachment. For example, a lotus flower grows from water, but it has no thought of 'I grow from water and feel cool.' A Bhikshu's contemplation should be the same! One who can contemplate in this way can see the joyful taste of ease and tranquility of the Dharma, which is called the second Samadhi thought (sān mó dì xiǎng, Samadhi contemplation).' 'Furthermore, a Bhikshu, in Samadhi (sān mó dì, concentration), makes a thought of brightness: observing as the sun, without any remaining darkness. Observing in this way, continuously without interruption, day and night, brightness and darkness are no different. Making this thought of brightness, pure and without impurity. For example, in autumn, clouds obscure and darkness conceals the sunlight. If a person with clear eyes contemplates the sunlight, it is pure and without impurity. A Bhikshu's contemplation should be the same! One who can contemplate in this way will immediately gain wisdom, which is called the third Samadhi thought (sān mó dì xiǎng, Samadhi contemplation).' 'Furthermore, a Bhikshu, in Samadhi (sān mó dì, concentration), makes this contemplation: cutting off suffering and joy, even sorrow and happiness, only having equanimity and purity. For example, a person who can drive a vehicle travels on flat ground without any obstacles. A Bhikshu's contemplation should be the same! One who can contemplate in this way will immediately gain the victory of wisdom, which is called the fourth Samadhi thought (sān mó dì xiǎng, Samadhi contemplation). These are called the four Samadhi thoughts (sì sān mó dì xiǎng, four Samadhi contemplations).' 'Furthermore, what are the four foundations of mindfulness (sì niàn chù fǎ, four foundations of mindfulness)? They are: body, feeling, mind, and Dharma. If there is a Bhikshu! Observing the body as impure, filled with filth and evil, without any reality, observing in this way is called the body foundation of mindfulness (shēn niàn chù, contemplation on the body).' 'Furthermore, observing the internal and external Dharmas, all feelings are suffering. Observing in this way is called the feeling foundation of mindfulness (shòu niàn chù, contemplation on feelings).' 'Furthermore, observing the mind and mental states, all are impermanent. Observing in this way is called the mind foundation of mindfulness (xīn niàn chù, contemplation on the mind).'

「又復觀于內外二法，於是法中，不生我想，作是觀者，名法念處。如是名為四念處法。

「復何名為四正斷法？謂：已生惡法，當起精進勤行除斷，皆悉令滅，是名第一正斷之法。

「又復未生惡法，當起精進防護除斷，皆令不生，是名第二正斷之法。

「又復未生善法，當起精進令諸善法皆得生長，是名第三正斷之法。

「又復已生善法，當起精進而令增長堅固圓滿，是名第四正斷之法。如是名為四正斷法。

「復何名為四神足法？謂：欲、勤、心、觀。若有苾芻！于諸染法，離其妄念，于諸善法，而起悕求，進善無厭，名欲神足。

「復于善法，勤修諸行，正行不退，名勤神足。

「復于諸法，離邪思惟，心正分別，名心神足。

「復以正智，觀察內身，內身無我，復觀外境，外境無法，我法體無，趣證二空。名觀神足。如是名為四神足法。

「復何名為五根？謂：信根、進根、念根、定根、慧根。如是名五根。

「復何名為五力？謂：信力、進力、念力、定力、慧力。如是名五力。

「復何名為七覺支法？謂：擇法覺支、精進覺支、喜覺支、輕安覺支、舍覺支、念覺支、定覺支。是名七覺支法。

「復何名為八正道法？謂

【現代漢語翻譯】現代漢語譯本『再進一步觀察內在和外在的兩種法，對於這些法，不產生『我』的執念，這樣觀察，就叫做法念處。像這樣就叫做四念處法。

『又什麼叫做四正斷法呢？就是說：對於已經產生的惡法，應當努力精進地勤奮修行來去除斷絕，全部使之滅盡，這叫做第一正斷之法。

『又對於尚未產生的惡法，應當努力精進地防護去除斷絕，使之不產生，這叫做第二正斷之法。

『又對於尚未產生的善法，應當努力精進使各種善法都能夠生長，這叫做第三正斷之法。

『又對於已經產生的善法，應當努力精進使之增長堅固圓滿，這叫做第四正斷之法。像這樣就叫做四正斷法。

『又什麼叫做四神足法呢？就是說：欲、勤、心、觀。如果有比丘（bhiksu，佛教出家男子），對於各種染污之法，遠離其虛妄的念頭，對於各種善法，而生起希望和追求，精進修善沒有厭倦，叫做欲神足。

『又對於善法，勤奮地修習各種行為，以正當的行為不退轉，叫做勤神足。

『又對於各種法，遠離邪惡的思惟，以正確的思想來分別，叫做心神足。

『又以正確的智慧，觀察內在的身體，內在的身體沒有『我』，再觀察外在的境界，外在的境界沒有法，『我』和法本體都是空無，趨向于證悟『人無我』和『法無我』的二空真理。叫做觀神足。像這樣就叫做四神足法。

『又什麼叫做五根呢？就是說：信根、進根、念根、定根、慧根。像這樣叫做五根。

『又什麼叫做五力呢？就是說：信力、進力、念力、定力、慧力。像這樣叫做五力。

『又什麼叫做七覺支法呢？就是說：擇法覺支、精進覺支、喜覺支、輕安覺支、舍覺支、念覺支、定覺支。這叫做七覺支法。

『又什麼叫做八正道法呢？就是說

【English Translation】 English version 『Furthermore, contemplate the two dharmas (dharma, teachings or laws) of internal and external. Within these dharmas, do not generate the thought of 『I』. Such contemplation is called the dharma-smṛtyupasthāna (dharma-smṛtyupasthāna, mindfulness of dharma). This is called the Four Smṛtyupasthānas (Four Smṛtyupasthānas, Four Foundations of Mindfulness).』

『Furthermore, what are the Four Right Exertions (Four Right Exertions)? It means: For evil dharmas that have already arisen, one should diligently and earnestly practice to eliminate and cut them off, completely causing them to cease. This is called the First Right Exertion.』

『Furthermore, for evil dharmas that have not yet arisen, one should diligently protect, eliminate, and cut them off, preventing them from arising. This is called the Second Right Exertion.』

『Furthermore, for good dharmas that have not yet arisen, one should diligently cause all good dharmas to grow. This is called the Third Right Exertion.』

『Furthermore, for good dharmas that have already arisen, one should diligently cause them to increase, become firm, and be perfected. This is called the Fourth Right Exertion. This is called the Four Right Exertions.』

『Furthermore, what are the Four Īrdhipādas (Four Īrdhipādas, Four Bases of Spiritual Power)? They are: desire, effort, mind, and observation. If there is a bhiksu (bhiksu, a Buddhist monk), who, with regard to all defiled dharmas, abandons their deluded thoughts, and with regard to all good dharmas, generates hope and seeks them, advancing in goodness without weariness, this is called desire-īrdhipāda.』

『Furthermore, with regard to good dharmas, diligently cultivating all practices, with correct practice without regression, this is called effort-īrdhipāda.』

『Furthermore, with regard to all dharmas, abandoning wrong thinking, with the mind correctly distinguishing, this is called mind-īrdhipāda.』

『Furthermore, with correct wisdom, observing the internal body, the internal body is without 『I』, and further observing the external realm, the external realm is without dharma, the essence of 『I』 and dharma are both empty, moving towards the realization of the two emptinesses (emptinesses, emptiness of self and emptiness of dharma). This is called observation-īrdhipāda. This is called the Four Īrdhipādas.』

『Furthermore, what are the Five Roots (Five Roots)? They are: the root of faith, the root of effort, the root of mindfulness, the root of samādhi (samādhi, concentration), and the root of wisdom. These are called the Five Roots.』

『Furthermore, what are the Five Powers (Five Powers)? They are: the power of faith, the power of effort, the power of mindfulness, the power of samādhi, and the power of wisdom. These are called the Five Powers.』

『Furthermore, what are the Seven Bodhyaṅgas (Seven Bodhyaṅgas, Seven Factors of Enlightenment)? They are: the bodhyaṅga of discrimination of dharmas, the bodhyaṅga of effort, the bodhyaṅga of joy, the bodhyaṅga of tranquility, the bodhyaṅga of equanimity, the bodhyaṅga of mindfulness, and the bodhyaṅga of samādhi. These are called the Seven Bodhyaṅgas.』

『Furthermore, what are the Eightfold Path (Eightfold Path)? They are:

：正見、正思惟、正語、正業、正命、正精進、正念、正定。謂：正見者，信有施法、信有父母、有諸善行及不善行。如是善不善業，當有果報。有今後世，于其世中，有諸眾生、有阿羅漢，如理修行，以自通力，見如是法，我生已盡，梵行已立，所作已辦，不受後有。如是等事，名為正見。

「何名正思惟？謂：離邪思（邪思法者，起不正見，發貪瞋癡）。遠離如是，名正思惟。

「何名正語？謂：離妄言、綺語、兩舌、惡口等語，是名正語。

「何名正業？謂：離殺生、偷盜、邪染等法，是名正業。

「何名正命？謂：具正見、正法出家，被於法服，離諸邪行，信于正法，乃至受用飲食坐臥，皆依正法，是名正命。

「何名正精進？謂：離邪勤。于真實法，而起正勤，是名正精進。

「何名正念？謂：離邪念。常念正法，記憶在心，無所忘失，是名正念。

「何名正定？謂：心心所不起散亂，離諸攀緣，于奢摩他、毗缽舍那，決定正觀，是名正定。如是名為八正道法。」

爾時世尊說是法已，復告苾芻眾言：「汝等當知，我所宣說，決定正法，初中后善、其義深遠、純一無雜、清凈圓滿。」

是時苾芻眾聞佛所說，皆大歡喜，信受奉行。

佛說決

【現代漢語翻譯】現代漢語譯本：『什麼是正見、正思惟、正語、正業、正命、正精進、正念、正定？』『所謂正見，是指相信佈施的功德，相信父母的恩德，相信有各種善行和不善行。像這樣，善與不善的業，都會有相應的果報。相信有今生和來世，在這些世間中，有各種眾生，有阿羅漢（Arahan），如理如法地修行，以自己的神通力，證見這樣的真理：我的生死已經終結，清凈的修行已經確立，該做的事情已經做完，不再有來世的輪迴。像這樣的認識，就叫做正見。』『什麼叫做正思惟？是指遠離邪惡的思惟（邪惡的思惟，會產生不正的見解，引發貪婪、嗔恨、愚癡）。遠離這些邪惡的思惟，就叫做正思惟。』『什麼叫做正語？是指遠離虛妄的言語、華麗的言語、挑撥離間的言語、粗惡傷人的言語等等，這就叫做正語。』『什麼叫做正業？是指遠離殺生、偷盜、邪淫等行為，這就叫做正業。』『什麼叫做正命？是指具備正見，依照正法出家，身披法衣，遠離各種不正當的行為，信仰正法，乃至受用飲食、坐臥起居，都依據正法，這就叫做正命。』『什麼叫做正精進？是指遠離邪惡的精進。對於真實的佛法，發起正確的精進，這就叫做正精進。』『什麼叫做正念？是指遠離邪惡的念頭。經常憶念正法，牢記在心，不忘記，這就叫做正念。』『什麼叫做正定？是指心和心所不起散亂，遠離各種攀緣，對於奢摩他（Samatha，止）和毗缽舍那（Vipassana，觀），能夠做出正確的觀察，這就叫做正定。像這樣就叫做八正道。』這時，世尊說完這些法后，又告訴各位比丘（Bhikkhu）說：『你們應當知道，我所宣說的，是決定正確的佛法，開頭、中間、結尾都是好的，它的意義深遠，純粹而沒有雜染，清凈而圓滿。』當時，各位比丘聽了佛所說，都非常歡喜，信受奉行。佛說完畢。

【English Translation】 English version: 'What are Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration?' 'Right View means believing in the merit of giving, believing in the kindness of parents, and believing in various good and bad deeds. Like this, good and bad karma will have corresponding consequences. Believing in this life and the next, and in these worlds, there are various beings, there are Arahan (Arahan), who cultivate according to the Dharma, and with their own supernatural powers, see such truths: my birth has ended, pure conduct has been established, what needed to be done has been done, and there will be no more rebirth. Such understanding is called Right View.' 'What is Right Thought? It means abandoning wrong thoughts (wrong thoughts give rise to incorrect views, leading to greed, hatred, and delusion). Abandoning such wrong thoughts is called Right Thought.' 'What is Right Speech? It means abstaining from false speech, embellished speech, divisive speech, harsh speech, and so on. This is called Right Speech.' 'What is Right Action? It means abstaining from killing, stealing, and sexual misconduct. This is called Right Action.' 'What is Right Livelihood? It means having Right View, renouncing the world according to the Right Dharma, wearing the robes of the Dharma, abstaining from all improper conduct, believing in the Right Dharma, and even in the consumption of food, sitting, and lying down, all are in accordance with the Right Dharma. This is called Right Livelihood.' 'What is Right Effort? It means abstaining from wrong effort. For the true Dharma, initiating correct effort is called Right Effort.' 'What is Right Mindfulness? It means abstaining from wrong thoughts. Constantly remembering the Right Dharma, keeping it in mind, without forgetting, this is called Right Mindfulness.' 'What is Right Concentration? It means that the mind and mental states do not become scattered, abstaining from all clinging, and for Samatha (Samatha, tranquility) and Vipassana (Vipassana, insight), being able to make correct observations, this is called Right Concentration. This is called the Eightfold Path.' At that time, after the World Honored One finished speaking this Dharma, he again told the Bhikkhu (Bhikkhu) assembly: 'You should know that what I have proclaimed is the definitively correct Dharma, good in the beginning, middle, and end, its meaning is profound, pure and without impurities, clean and complete.' At that time, the Bhikkhus, hearing what the Buddha said, were all very happy, and faithfully accepted and practiced it. The Buddha finished speaking.