Chinese
世尊告曰：“非爱和合、所爱别离、求不得苦。” 复言：“世尊！俱缘苦者其相云何？” 世尊告曰：“所谓略说五取蕴苦。” 复言：“世尊！云何名爱？” 世尊告曰：“谓于现在自体贪着。” 复言：“世尊！后有爱者其相云何？” 世尊告曰：“谓于未来自体希求。” 复言：“世尊！云何喜贪俱行爱耶？” 世尊告曰：“谓于已得摄受资财现前境界，深生味着。” 复言：“世尊！云何名为彼彼喜爱？” 世尊告曰：“谓于未得摄受资财非现境界，种种追求。” 复言：“世尊！云何此爱永断无余？” 世尊告曰：“见修所断烦恼断故，下分上分诸结断故，毕竟断故，未来苦果诸爱断故，现在苦果诸爱断故，是名此爱无余永断。” 复言：“世尊！云何弃舍？” 世尊告曰：“诸见所断烦恼断故。” 复言：“世尊！云何变吐？” 世尊告曰：“诸修所断烦恼断故。” 复言：“世尊！云何永尽？” 现代汉语译本 ‘因为苦所依赖的自性，所以是共同依赖苦的自性。’ 又问：‘世尊（Bhagavan，佛陀）！内在所缘的苦，它的相状是怎样的？’ 世尊（Bhagavan，佛陀）回答说：‘就是所谓的病苦、老苦、死苦。’ 又问：‘世尊（Bhagavan，佛陀）！外在所缘的苦，它的相状是怎样的？’ 世尊（Bhagavan，佛陀）回答说：‘就是非爱和合、所爱别离、求不得苦。’ 又问：‘世尊（Bhagavan，佛陀）！共同所缘的苦，它的相状是怎样的？’ 世尊（Bhagavan，佛陀）回答说：‘就是所谓的简略来说五取蕴苦。’ 又问：‘世尊（Bhagavan，佛陀）！什么叫做爱？’ 世尊（Bhagavan，佛陀）回答说：‘就是对于现在的自身产生贪着。’ 又问：‘世尊（Bhagavan，佛陀）！未来的爱，它的相状是怎样的？’ 世尊（Bhagavan，佛陀）回答说：‘就是对于未来的自身产生希望和追求。’ 又问：‘世尊（Bhagavan，佛陀）！什么是与喜悦和贪婪共同生起的爱？’ 世尊（Bhagavan，佛陀）回答说：‘就是对于已经获得、摄取的资财和现前的境界，深深地产生迷恋和执着。’ 又问：‘世尊（Bhagavan，佛陀）！什么叫做对于各种事物的喜爱？’ 世尊（Bhagavan，佛陀）回答说：‘就是对于尚未获得、摄取的资财和非现前的境界，进行各种各样的追求。’ 又问：‘世尊（Bhagavan，佛陀）！怎样才能使这种爱永远断除，没有剩余？’ 世尊（Bhagavan，佛陀）回答说：‘因为见道和修道所断除的烦恼已经断除，下分结和上分结都已经断除，已经彻底断除，未来苦果的各种爱已经断除，现在苦果的各种爱已经断除，这就叫做这种爱永远断除，没有剩余。’ 又问：‘世尊（Bhagavan，佛陀）！什么叫做弃舍？’ 世尊（Bhagavan，佛陀）回答说：‘因为见道所断除的烦恼已经断除。’ 又问：‘世尊（Bhagavan，佛陀）！什么叫做变吐？’ 世尊（Bhagavan，佛陀）回答说：‘因为修道所断除的烦恼已经断除。’ 又问：‘世尊（Bhagavan，佛陀）！什么叫做永远灭尽？’
English
English version ‘Because of the nature that suffering relies on, it is therefore the nature of jointly relying on suffering.’ Again he said: ‘Bhagavan (世尊, Buddha)! What is the characteristic of suffering that is internally conditioned?’ The Bhagavan (世尊, Buddha) said: ‘It is what is called the suffering of illness, the suffering of old age, and the suffering of death.’ Again he said: ‘Bhagavan (世尊, Buddha)! What is the characteristic of suffering that is externally conditioned?’ The Bhagavan (世尊, Buddha) said: ‘It is the suffering of being united with what is not loved, the suffering of being separated from what is loved, and the suffering of not obtaining what is sought.’ Again he said: ‘Bhagavan (世尊, Buddha)! What is the characteristic of suffering that is jointly conditioned?’ The Bhagavan (世尊, Buddha) said: ‘It is what is called, in brief, the suffering of the five aggregates of clinging (五取蕴).’ Again he said: ‘Bhagavan (世尊, Buddha)! What is called love (爱)?’ The Bhagavan (世尊, Buddha) said: ‘It refers to the attachment to one's present self.’ Again he said: ‘Bhagavan (世尊, Buddha)! What is the characteristic of future love (后有爱)?’ The Bhagavan (世尊, Buddha) said: ‘It refers to the desire and seeking for one's future self.’ Again he said: ‘Bhagavan (世尊, Buddha)! What is love that is accompanied by joy and greed?’ The Bhagavan (世尊, Buddha) said: ‘It refers to deeply savoring and clinging to the resources and present circumstances that have been obtained and acquired.’ Again he said: ‘Bhagavan (世尊, Buddha)! What is called the love for this and that (彼彼喜爱)?’ The Bhagavan (世尊, Buddha) said: ‘It refers to the various pursuits of resources that have not yet been obtained or acquired, and circumstances that are not present.’ Again he said: ‘Bhagavan (世尊, Buddha)! How can this love be completely and permanently severed without remainder?’ The Bhagavan (世尊, Buddha) said: ‘Because the afflictions severed by the path of seeing (见道) and the path of cultivation (修道) have been severed, because the lower fetters (下分结) and the higher fetters (上分结) have been severed, because it has been completely severed, because the various loves that are the future result of suffering have been severed, because the various loves that are the present result of suffering have been severed, this is called the complete and permanent severance of this love without remainder.’ Again he said: ‘Bhagavan (世尊, Buddha)! What is called abandonment (弃舍)?’ The Bhagavan (世尊, Buddha) said: ‘Because the afflictions severed by the path of seeing (见道) have been severed.’ Again he said: ‘Bhagavan (世尊, Buddha)! What is called transformation and expulsion (变吐)?’ The Bhagavan (世尊, Buddha) said: ‘Because the afflictions severed by the path of cultivation (修道) have been severed.’ Again he said: ‘Bhagavan (世尊, Buddha)! What is called complete exhaustion (永尽)?’ -------------------------------------------------------------------------------- 世尊告曰：“诸下分结已永断故。” 复言：“世尊！云何远离？” 世尊告曰：“诸上分结已永断故。” 复言：“世尊！云何永灭？” 世尊告曰：“毕竟断故。” 复言：“世尊！云何寂静？” 世尊告曰：“未来苦果爱永断故。” 复言：“世尊！云何隐没？” 世尊告曰：“现在苦果爱永断故。” 复言：“世尊！云何正见？”
Chinese
世尊告曰：“所谓现观前方便慧，正现观慧，及与现观后所得慧，超越所知方便圣教诸邪解行。” 复言：“世尊！云何正思？” 世尊告曰：“谓于三宝已得证净，为所依止，于彼功德随念思惟，超越归依外道师等。” 复言：“世尊！云何正语？” 世尊告曰：“谓圣所爱无漏戒摄，无漏作意同时而转，于四语业能正远离，超越一切诸险恶趣。” 复言：“世尊！云何正业？” 世尊告曰：“谓圣所爱无漏戒摄，无漏作意同时而转，于三身业能正远离，超越一切诸险恶趣。” 复言：“世尊！云何正命？” 世尊告曰：“谓圣所爱无漏戒摄，无漏作意同时而转，于邪命趣身语二业能正远离，超越一切诸险恶趣。” 复言：“世尊！云何正勤？” 现代汉语译本 世尊开示说：‘因为各种下分结（Orambhagiya-samyojana，导致众生轮回于欲界的五种烦恼）已经永远断除的缘故。’ 又问：‘世尊！如何才能远离（烦恼）？’ 世尊开示说：‘因为各种上分结（Urdhambhagiya-samyojana，导致众生轮回于色界和无色界的五种烦恼）已经永远断除的缘故。’ 又问：‘世尊！如何才能永远灭尽（烦恼）？’ 世尊开示说：‘因为已经彻底断除的缘故。’ 又问：‘世尊！如何才能达到寂静（涅槃）？’ 世尊开示说：‘因为对未来苦果的爱着已经永远断除的缘故。’ 又问：‘世尊！如何才能隐没（烦恼，使其不再显现）？’ 世尊开示说：‘因为对现在苦果的爱着已经永远断除的缘故。’ 又问：‘世尊！什么是正见（Samma-ditthi，八正道之一，正确的见解）？’ 世尊开示说：‘所谓现观（Abhisamaya，亲身体验真理）之前的方便智慧，正现观的智慧，以及现观之后所获得的智慧，超越了对所知（Jnana，知识）的方便圣教的各种错误理解和行为。’ 又问：‘世尊！什么是正思（Samma-sankappa，八正道之一，正确的思考）？’ 世尊开示说：‘指对于三宝（Triratna，佛、法、僧）已经获得清净的信心，以此为依靠，随念思惟三宝的功德，超越了归依外道师等。’ 又问：‘世尊！什么是正语（Samma-vaca，八正道之一，正确的言语）？’ 世尊开示说：‘指圣者所喜爱的无漏戒（Anasava-sila，没有烦恼的戒律）所摄持，无漏作意（Anasava-manasikara，没有烦恼的作意）同时运转，对于四种语业（妄语、两舌、恶口、绮语）能够正确地远离，超越了一切险恶的去处（恶趣）。’ 又问：‘世尊！什么是正业（Samma-kammanta，八正道之一，正确的行为）？’ 世尊开示说：‘指圣者所喜爱的无漏戒所摄持，无漏作意同时运转，对于三种身业（杀生、偷盗、邪淫）能够正确地远离，超越了一切险恶的去处。’ 又问：‘世尊！什么是正命（Samma-ajiva，八正道之一，正确的谋生方式）？’ 世尊开示说：‘指圣者所喜爱的无漏戒所摄持，无漏作意同时运转，对于邪命（Miccha-ajiva，不如法的谋生方式）所涉及的身语二业能够正确地远离，超越了一切险恶的去处。’ 又问：‘世尊！什么是正勤（Samma-vayama，八正道之一，正确的努力）？’
English
English version The Blessed One said: 'Because the lower fetters (Orambhagiya-samyojana, the five fetters that bind beings to the realm of desire) have been completely abandoned.' Again he said: 'Venerable Sir, how is one detached?' The Blessed One said: 'Because the higher fetters (Urdhambhagiya-samyojana, the five fetters that bind beings to the realms of form and formlessness) have been completely abandoned.' Again he said: 'Venerable Sir, how is it utterly extinguished?' The Blessed One said: 'Because of complete cessation.' Again he said: 'Venerable Sir, how is it tranquil?' The Blessed One said: 'Because craving for future painful results has been completely abandoned.' Again he said: 'Venerable Sir, how is it hidden?' The Blessed One said: 'Because craving for present painful results has been completely abandoned.' Again he said: 'Venerable Sir, what is right view (Samma-ditthi, one of the Eightfold Path)?' The Blessed One said: 'It is the wisdom of the preliminary practice of direct knowledge (Abhisamaya, direct experience of the truth), the wisdom of right direct knowledge, and the wisdom gained after direct knowledge, surpassing all wrong understandings and practices of the expedient holy teachings of knowledge (Jnana, knowledge).' Again he said: 'Venerable Sir, what is right thought (Samma-sankappa, one of the Eightfold Path)?' The Blessed One said: 'It refers to having attained pure faith in the Triple Gem (Triratna, Buddha, Dharma, Sangha), relying on this, contemplating and thinking about the merits of the Triple Gem, surpassing reliance on external teachers and the like.' Again he said: 'Venerable Sir, what is right speech (Samma-vaca, one of the Eightfold Path)?' The Blessed One said: 'It refers to being embraced by the undefiled precepts (Anasava-sila, precepts without defilements) beloved by the noble ones, with undefiled attention (Anasava-manasikara, attention without defilements) operating simultaneously, being able to rightly abstain from the four verbal actions (false speech, divisive speech, harsh speech, and idle chatter), surpassing all dangerous and evil destinations (evil realms).' Again he said: 'Venerable Sir, what is right action (Samma-kammanta, one of the Eightfold Path)?' The Blessed One said: 'It refers to being embraced by the undefiled precepts beloved by the noble ones, with undefiled attention operating simultaneously, being able to rightly abstain from the three bodily actions (killing, stealing, and sexual misconduct), surpassing all dangerous and evil destinations.' Again he said: 'Venerable Sir, what is right livelihood (Samma-ajiva, one of the Eightfold Path)?' The Blessed One said: 'It refers to being embraced by the undefiled precepts beloved by the noble ones, with undefiled attention operating simultaneously, being able to rightly abstain from the two actions of body and speech involved in wrong livelihood (Miccha-ajiva, improper means of livelihood), surpassing all dangerous and evil destinations.' Again he said: 'Venerable Sir, what is right effort (Samma-vayama, one of the Eightfold Path)?' --------------------------------------------------------------------------------
Chinese
世尊告曰：“于上解脱欲乐为依，发勤精进远离障碍，圆满对治。” 复言：“世尊！云何正念？” 世尊告曰：“勤修止观诸瑜伽师依止三相，时时于彼三种相中及不放逸，俱行境界心现明记，超越远离修道加行。” 复言：“世尊！云何正定？” 世尊告曰：“谓由如是七种定具，资助莹饰心一境性，乃至能作如是七支胜进依止，及与引发殊胜功德作所依止。” 复言：“世尊！所有一切四念住等菩提分法，皆圣道摄，何缘唯说八圣道支以为道谛？” 世尊告曰：“如是所言八圣道支，普摄一切菩提分法。” 复言：“世尊！于苦谛中有四行相，云何初名无常行相？” “谓于苦谛生灭法性，正观行相。” “云何第二名苦行相？” “谓于苦谛，即以生灭法性为依，于三种苦随逐法性正观行相。” “云何第三名空行相？” “谓于苦谛离实我性，正观行相。” “云何第四无我行相？” “谓于苦谛非我相性，正观行相。” 复言：“世尊！于集谛中有四行相，云何第一名因行相？” “谓于能植众苦种子因缘爱中，正观行相。” “云何第二名集行相？” “谓于续起因缘爱中 现代汉语译本 世尊开示说：‘以上等解脱的欲望和快乐为基础，努力精进，远离各种障碍，圆满地对治烦恼。’ 又问：‘世尊！什么是正念？’ 世尊开示说：‘勤奋修习止观的瑜伽行者，依靠三种特征（此处应指某种禅修所缘），时时刻刻对这三种特征保持专注，并且不放逸，使心与所观境界清晰地相应，超越并远离那些会妨碍修道的行为。’ 又问：‘世尊！什么是正定？’ 世尊开示说：‘指的是通过七种禅定工具的辅助和修饰，使心专注于单一的境界，乃至能够以此七支作为增进修行的基础，并且作为引发殊胜功德的所依之处。’ 又问：‘世尊！所有四念住（catu-smṛtyupasthāna）等菩提分法（bodhipākṣika-dharmas），都包含在圣道之中，为什么只说八圣道支（aṣṭāṅga-mārga）是道谛（duḥkha-nirodha-mārga-ārya-satya）呢？’ 世尊开示说：‘所说的八圣道支，普遍地包含了所有的菩提分法。’ 又问：‘世尊！在苦谛（duḥkha-satya）中有四种行相（ākāra），为什么第一个叫做无常行相（anitya-ākāra）？’ ‘指的是对于苦谛的生灭法性，进行正确的观察。’ ‘为什么第二个叫做苦行相（duḥkha-ākāra）？’ ‘指的是对于苦谛，以生灭法性为基础，对三种苦（三苦：苦苦、坏苦、行苦）随之而来的法性进行正确的观察。’ ‘为什么第三个叫做空行相（śūnyatā-ākāra）？’ ‘指的是对于苦谛，远离真实的“我”的自性，进行正确的观察。’ ‘为什么第四个叫做无我行相（anātma-ākāra）？’ ‘指的是对于苦谛，不是“我”的相状和自性，进行正确的观察。’ 又问：‘世尊！在集谛（samudaya-satya）中有四种行相，为什么第一个叫做因行相（hetu-ākāra）？’ ‘指的是对于能够种植众多痛苦种子的因缘——爱（tṛṣṇā）中，进行正确的观察。’ ‘为什么第二个叫做集行相（samudaya-ākāra）？’ ‘指的是对于持续生起因缘——爱（tṛṣṇā）中，进行正确的观察。’