世间八正道和出世间八正道(中英对照)

MN 117

Maha-cattarisaka Sutta

The Great Forty

Translated from the Pali by

Thanissaro Bhikkhu

南传中部第117经

大四十经

巴译英：谭尼莎若比丘

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.

我是这样听说的:有一个时候佛陀住在舍卫国祇树给孤独园，他对比丘们说：

“比丘们！”

“世尊！”比丘们回答说。

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.

佛陀说,“比丘们，我要教你们圣正定及其助缘和必要条件。专心听讲，我要开始讲法了。”

“好，世尊！”众比丘回答说。

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.

佛陀说：“比丘们，什么是圣正定及其助缘和必要条件呢？任何心一境性，伴有此七个要素——正见、正思维、正语、正业、正命、正精进和正念——就是圣正定，此七要素就是其助缘和必要条件。”

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.

在这些要素中，正见是前导。正见是怎样做前导的呢？一个人了知邪见为邪见，正见为正见。这就是一个人的正见。那什么是邪见呢？“没有所施、所供养、所奉献(的作用)；没有善恶行的果报；没有这今世和来世；没有母、没有父、没有化生的众生；没有俱德和正修行的比丘和婆罗门亲证后宣告有今世和来世。”这就是邪见。

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.

什么是正见?我告诉你,正见有两层次:有漏的正见,俱福报,导致投生善道;圣正见,无漏,出世间,为一正道要素.

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.

什么是有漏、俱福报、导致投生善道的正见?“有所施、所供养、所奉献(的作用)；有善恶行的果报；有今世和来世；有母有父；有化生的众生；有俱德和正修行的比丘和婆罗门亲证后宣告有今世和来世。”这就是有漏、俱福报、导致投生善道的正见。

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.

那什么是无漏、出世间、为一正道要素的圣正见呢？这是其心圣洁无漏的修圣道者和完全证道者所具有的慧、慧根、慧力、择法觉支、正道要素的正见。这就是无漏、出世间、为一正道要素的圣正见。

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.

努力祛除邪见建立正见，就是正精进。念念觉知地祛除邪见、建立并保持正见就是正念。因此正见、正精进和正念三法运行和环绕正见。

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.

在这些要素中，正见是前导。正见是怎样做前导的呢？一个人了知不正思维为不正思维，正思维为正思维。那什么是不正思维呢？思维欲、嗔、害，这就是不正思维。

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.

什么是正思维?我告诉你,正思维有两层次:有漏的正思维,俱福报,导致投生善道;圣正思维,无漏,出世间,为一正道要素.

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.

什么是有漏、俱福报、导致投生善道的正思维?思维出离、无嗔、无害，这就是有漏、俱福报、导致投生善道的正思维。

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.

那什么是无漏、出世间、为一正道要素的圣正思维呢？这是其心圣洁无漏的修圣道者和完全证道者的思择、寻、思维、心法的安止、心法的定、专注的觉照、语行。这就是无漏、出世间、为一正道要素的圣正思维。

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.

努力祛除不正思维建立正思维，就是正精进。念念觉知地祛除不正思维、建立并保持正思维就是正念。因此正见、正精进和正念三法运行和环绕正思维。

[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.

在这些要素中，正见是前导。正见是怎样做前导的呢？一个人了知不正语为不正语，正语为正语。那什么是不正语呢？妄语、两舌、恶口、倚语，这就是不正语。

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.

什么是正语?我告诉你,正语有两层次:有漏的正语,俱福报,导致投生善道;圣正语,无漏,出世间,为一正道要素.

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.

什么是有漏、俱福报、导致投生善道的正语? 不妄语、不两舌、不恶口、不倚语，这就是有漏、俱福报、导致投生善道的正语。

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.

那什么是无漏、出世间、为一正道要素的圣正语呢？这是其心圣洁无漏的修圣道者和完全证道者所具有的、于四种不正的语言行为的不犯、断念、不犯性、避免性。这就是无漏、出世间、为一正道要素的圣正语。[菩提比丘注：世间法的正语按四种方式执行，和所戒的不正语相应；而在出世间的正道方面，单一的正语要素执行四重功能，断除四种不正语的性向。下面所讲的正行同理。]

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.

努力祛除不正语建立正语，就是正精进。念念觉知地祛除不正语、建立并保持正语就是正念。因此正见、正精进和正念三法运行和环绕正语。

[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.

在这些要素中，正见是前导。正见是怎样做前导的呢？一个人了知不正行为不正行，正行为正行。那什么是不正行呢？杀生、不与取、邪淫，这就是不正行。

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.

什么是正行?我告诉你,正行有两层次:有漏的正行,俱福报,导致投生善道;圣正行,无漏,出世间,为一正道要素.

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.

什么是有漏、俱福报、导致投生善道的正行? 不杀生、不偷盗、不邪淫，这就是有漏、俱福报、导致投生善道的正行。

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.

那什么是无漏、出世间、为一正道要素的圣正行呢？这是其心圣洁无漏的修圣道者和完全证道者所具有的、于三种不正的身体行为的不犯、断念、不犯性、避免性。这就是无漏、出世间、为一正道要素的圣正行。

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，就是正精进。念念觉知地祛除不正行、建立并保持正行就是正念。因此正见、正精进和正念三法运行和环绕正行。

[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.

在这些要素中，正见是前导。正见是怎样做前导的呢？一个人了知邪命为邪命，正命为正命。那什么是邪命呢？(为获得名利进行)诡诈、劝说、暗示、贬低以及营利。这就是邪命。

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.

什么是正命?我告诉你,正命有两层次:有漏的正命,俱福报,导致投生善道;圣正命,无漏,出世间,为一正道要素.

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.

什么是有漏、俱福报、导致投生善道的正命?这种情况是圣者的弟子放弃不正当的获取资俱的方式、而用正当的获取资俱的方式维持生活，这就是有漏、俱福报、导致投生善道的正命。

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.

那什么是无漏、出世间、为一正道要素的圣正命呢？这是其心圣洁无漏的修圣道者和完全证道者所具有的、于邪命的不犯、断念、不犯性、避免性。这就是无漏、出世间、为一正道要素的圣正命。

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，就是正精进。念念觉知地祛除邪命、建立并保持正命就是正念。因此正见、正精进和正念三法运行和环绕正命。

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.

在这些要素中，正见是前导。正见是怎样做前导的呢？有正见的人，正思维产生；有正思维的人，正语产生；有正语的人，正行产生；有正行的人，正命产生；有正命的人，正精进产生；有正精进的人，正念产生；有正念的人，正定产生；有正定的人，正智产生；有正智的人，正解脱产生。有学人具有八个要素，阿罗汉具有十个要素。

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.

在这些要素中，正见是前导。正见是怎样做前导的呢？有正见的人，邪见被扬弃；以邪见为生起之因的诸恶不善法亦被扬弃，而以正见为因的诸善法则走向其发展的最高峰。……(其余的要素类推)。有正智的人，邪智被扬弃；以邪智为生起之因的诸恶不善法亦被扬弃，而以正智为因的诸善法则走向其发展的最高峰。有正解脱的人，邪解脱被扬弃；以邪解脱为生起之因的诸恶不善法亦被扬弃，而以正解脱为因的诸善法则走向其发展的最高峰。

"Thus, monks, there are twenty factors siding with skillfulness, and twenty with unskillfulness. 因此，比丘们，有二十要素为善，二十要素为不善。

"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. 这大四十的开示已经在世间传播，不能被任何婆罗门、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.

如果任何比丘或婆罗门认为大四十法开示应该被责难和拒绝，那么他的话意味着有十种理由他应当在此时此地被责难。如果他责难正见，那么他会尊敬邪见的比丘和婆罗门；他会赞扬他们。……如果他责难正解脱，那么他会尊敬邪解脱的比丘和婆罗门；他会赞扬他们。如果任何比丘或婆罗门认为大四十法开示应该被责难和拒绝，这些就根据他的话应当在此时此地被责难的十种理由。

"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这些来自于Okkala的、宣扬无因果、无行、断灭论的(外道)论师也不会认为这关于大四十法的开示应当被责难和拒绝。为什么？因为他们害怕受到批评、反对和谴责。

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

这就是世尊所说。比丘们非常满意，对世尊的话心生喜悦。

-- MN 117

对比：杂阿含785经:

(七八五)如是我闻。一时。佛住舍卫国祗树给孤独园。尔时。世尊告诸比丘。如上说。差别者。何等为正见。谓正见有二种。有正见。是世．俗。有漏．有取。转向善趣。有正见。是圣．出世间。无漏．无取。正尽苦。转向苦边。何等为正见有漏．有取。向于善趣。若彼见有施．有说。乃至知世间有阿罗汉。不受后有。是名世间正见。世．俗。有漏．有取。向于善趣。何等为正见是圣．出世间。无漏．不取。正尽苦。转向苦边。谓圣弟子苦苦思惟。集．灭．道道思惟。无漏思惟相应。于法选择。分别推求。觉知黠xia2慧。开觉观察。是名正见是圣．出世间。无漏．不取。正尽苦。转向苦边。何等为正志。谓正志二种。有正志世．俗。有漏．有取。向于善趣。有正志。是圣．出世间。无漏．不取。正尽苦。转向苦边。何等为正志有世．俗。有漏．有取。向于善趣。谓正志出要觉．无恚觉．不害觉。是名正志世．俗。有漏．有取。向于善趣。何等为正志是圣．出世间。无漏．不取。正尽苦。转向苦边。谓圣弟子苦苦思惟。集．灭．道道思惟。无漏思惟相应心法。分别自决意解。计数立意。是名正志是圣．出世间。无漏．不取。正尽苦。转向苦边。何等为正语。正语有二种。有正语。世．俗。有漏．有取。向于善趣。有正语。是圣．出世间。无漏．不取。正尽苦。转向苦边。何等为正语世．俗。有漏．有取。向于善趣。谓正语离妄语．两舌．恶口．绮语。是名正语世．俗。有漏．有取。向于善趣。何等正语是圣．出世间。无漏．不取。正尽苦。转向苦边。谓圣弟子苦苦思惟。集．灭．道道思惟。除邪命。念口四恶行．诸余口恶行。离于彼。无漏．远离．不着。固守．摄持不犯。不度时节。不越限防。是名正语是圣．出世间。无漏．不取。正尽苦。转向苦边。何等为正业。正业有二种。有正业。世．俗。有漏．有取。向于善趣。有正业。是圣．出世间。无漏．不取。正尽苦。转向苦边。何等为正业世．俗。有漏．有取。转向善趣。谓离杀．盗．婬。是名正业世．俗。有漏．有取。转向善趣。

何等为正业是圣．出世间。无漏．不取。正尽苦。转向苦边。谓圣弟子苦苦思惟。集．灭．道道思惟。除邪命。念身三恶行．诸余身恶行数。无漏．心不乐着。固守．执持不犯。不度时节。不越限防。是名正业是圣．出世间。无漏．不取。正尽苦。转向苦边。何等为正命。正命有二种。有正命。是世．俗。有漏．有取。转向善趣。有正命。是圣．出世间。无漏．不取。正尽苦。转向苦边。何等为正命世．俗。有漏．有取。转向善趣。谓如法求衣食．卧具．随病汤药。非不如法。是名正命世．俗。有漏．有取。转向善趣。何等为正命是圣．出世间。无漏．不取。正尽苦。转向苦边。谓圣弟子苦苦思惟。集．灭．道道思惟。于诸邪命无漏．不乐着。固守．执持不犯。不越时节。不度限防。是名正命是圣．出世间。无漏．不取。正尽苦。转向苦边。何等为正方便。正方便有二种。有正方便。世．俗。有漏．有取。转向善趣。有正方便。是圣．出世间。无漏．不取。正尽苦。转向苦边。何等为正方便世．俗。有漏．有取。转向善趣。谓欲．精进．方便超出．坚固建立。堪能造作精进．心法摄受．常不休息。是名正方便世．俗。有漏．有取。转向善趣。何等为正方便是圣．出世间。无漏．不取。尽苦。转向苦边。谓圣弟子苦苦思惟。集．灭．道道思惟。无漏忆念相应心法。欲．精进．方便．勤踊。超出．建立坚固．堪能造作精进。心法摄受．常不休息。是名正方便是圣．出世间。无漏．不取。正尽苦。转向苦边。何等为正念。正念有二种世．俗。有漏．有取。转向善趣。有正念。是圣．出世间。无漏．不取。正尽苦。转向苦边。何等为正念世．俗。有漏．有取。转向善趣。若念．随念．重念．忆念。不妄．不虚。是名正念世．俗。有漏．有取。正向善趣。何等为正念是圣．出世间。无漏．不取。转向苦边