MN 141 · 谛分别经
371如是我闻：有一次，世尊住在波罗奈的仙人堕处，也就是鹿野苑。那时，世尊招呼诸比丘说：“比丘们啊。”那些比丘回应世尊说：“尊者。”世尊便这样说道：
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā bārāṇasiyaṃ viharati isipatane migadāye. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –
2“比丘们啊，如来、阿拉汉、正等正觉者曾在波罗奈的仙人堕处、鹿野苑，转动了那无上的法轮。这个法轮，在这个世间，无论是沙门、婆罗门、天人、魔罗、梵天，还是其他任何人，都无法将它逆转。那就是对这四圣谛的详尽说明、教导、建立、揭示、分析、阐明。是哪四个呢？就是对苦圣谛的详尽说明、教导、建立、揭示、分析、阐明；对苦集圣谛的详尽说明、教导、建立、揭示、分析、阐明；对苦灭圣谛的详尽说明、教导、建立、揭示、分析、阐明；对导向苦灭的实践之道圣谛的详尽说明、教导、建立、揭示、分析、阐明。比丘们啊，如来、阿拉汉、正等正觉者曾在波罗奈的仙人堕处、鹿野苑，转动了那无上的法轮。这个法轮，在这个世间，无论是沙门、婆罗门、天人、魔罗、梵天，还是其他任何人，都无法将它逆转。那就是对这四圣谛的详尽说明、教导、建立、揭示、分析、阐明。”
‘‘Tathāgatena, bhikkhave, arahatā sammāsambuddhena bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ, yadidaṃ – catunnaṃ ariyasaccānaṃ ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ. Katamesaṃ catunnaṃ? Dukkhassa ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ, dukkhasamudayassa ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ, dukkhanirodhassa ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ, dukkhanirodhagāminiyā paṭipadāya ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ. Tathāgatena, bhikkhave, arahatā sammāsambuddhena bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ , yadidaṃ – imesaṃ catunnaṃ ariyasaccānaṃ ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ.
3「诸比丘，你们应亲近舍利弗与目犍连；诸比丘，你们应依止舍利弗与目犍连。他们是贤智的比丘，是梵行者的助益者。诸比丘，譬如生母，舍利弗亦如是；譬如已生者的养育者，目犍连亦如是。诸比丘，舍利弗训练于入流果，目犍连训练于最上义。诸比丘，舍利弗能够详细地教导、宣说、施设、建立、开显、分别论、阐明四圣谛。」世尊说此。善逝说此已，从座起而入精舍。
‘‘Sevatha, bhikkhave, sāriputtamoggallāne; bhajatha, bhikkhave, sāriputtamoggallāne. Paṇḍitā bhikkhū anuggāhakā sabrahmacārīnaṃ. Seyyathāpi, bhikkhave, janetā , evaṃ sāriputto; seyyathāpi jātassa āpādetā, evaṃ moggallāno. Sāriputto, bhikkhave, sotāpattiphale vineti, moggallāno uttamatthe. Sāriputto, bhikkhave, pahoti cattāri ariyasaccāni vitthārena ācikkhituṃ desetuṃ paññāpetuṃ paṭṭhapetuṃ vivarituṃ vibhajituṃ uttānīkātu’’nti. Idamavoca bhagavā. Idaṃ vatvāna sugato uṭṭhāyāsanā vihāraṃ pāvisi.
372就在世尊离开后不久，具寿舍利弗便招呼诸比丘说：“贤友们，比丘们啊。”那些比丘回应具寿舍利弗：“贤友。” 具寿舍利弗这样说道：
Tatra kho āyasmā sāriputto acirapakkantassa bhagavato bhikkhū āmantesi – ‘‘āvuso, bhikkhave’’ti. ‘‘Āvuso’’ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca –
5“贤友们啊，如来、阿拉汉、正等正觉者曾在波罗奈的仙人堕处、鹿野苑，转动了那无上的法轮。这个法轮，在这个世间，无论是沙门、婆罗门、天人、魔罗、梵天，还是其他任何人，都无法将它逆转。那就是对这四圣谛的详尽说明、教导、建立、揭示、分析、阐明。是哪四个呢？就是对苦圣谛的详尽说明、教导、建立、揭示、分析、阐明；对苦集圣谛的详尽说明、教导、建立、揭示、分析、阐明；对苦灭圣谛的详尽说明、教导、建立、揭示、分析、阐明；对导向苦灭的实践之道圣谛的详尽说明、教导、建立、揭示、分析、阐明。”
‘‘Tathāgatena, āvuso, arahatā sammāsambuddhena bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ, yadidaṃ – catunnaṃ ariyasaccānaṃ ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ. Katamesaṃ catunnaṃ? Dukkhassa ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ, dukkhasamudayassa ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ, dukkhanirodhassa ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ, dukkhanirodhagāminiyā paṭipadāya ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ.
373「贤友们，什么是苦圣谛？生是苦，老是苦，死是苦，愁、悲、苦、忧、恼是苦，所求不得也是苦；简而言之，五取蕴是苦。
‘‘Katamañcāvuso, dukkhaṃ ariyasaccaṃ? Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṃ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, yampicchaṃ na labhati tampi dukkhaṃ; saṃkhittena pañcupādānakkhandhā dukkhā.
7“贤友们，什么是生呢？凡是那些处在各种众生类别中的各种众生，他们的出生、产生、降胎、再度生成、五蕴的出现、六处的获得，贤友们，这就叫做‘生’。
‘‘Katamā cāvuso, jāti? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṃ pātubhāvo āyatanānaṃ paṭilābho, ayaṃ vuccatāvuso – ‘jāti’’’.
8“贤友们，什么是老呢？凡是那些处在各种众生类别中的各种众生，他们的年老、衰老、牙齿掉落、头发花白、皮肤起皱、寿命减短、感官功能退化，贤友们，这就叫做‘老’。
‘‘Katamā cāvuso, jarā? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ valittacatā āyuno saṃhāni indriyānaṃ paripāko, ayaṃ vuccatāvuso – ‘jarā’’’.
9“贤友们，什么是死呢？凡是那些各种众生，从各种众生类别中逝去、消逝、瓦解、消失、死亡、命终、寿命结束、五蕴分离、身体被丢弃、生命机能彻底切断，贤友们，这就叫做‘死’。
‘‘Katamañcāvuso, maraṇaṃ? Yā tesaṃ tesaṃ sattānaṃ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṃ maccu maraṇaṃ kālaṃkiriyā khandhānaṃ bhedo kaḷevarassa nikkhepo jīvitindriyassupacchedo, idaṃ vuccatāvuso – ‘maraṇaṃ’’’.
10“贤友们，什么是愁呢？贤友们，一个人遭遇了某种不幸，被某种痛苦的事情所触及，他心里因此产生忧愁、悲伤、内心苦闷、深深的哀痛、煎熬，贤友们，这就叫做‘愁’。
‘‘Katamo cāvuso, soko? Yo kho, āvuso, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa soko socanā socitattaṃ antosoko antoparisoko, ayaṃ vuccatāvuso – ‘soko’’’.
11“贤友们，什么是悲呢？贤友们，一个人遭遇了某种不幸，被某种痛苦的事情所触及，他因此感到哀叹、悲泣、哀号、悲号、陷入深深的哀伤状态、痛哭流涕的状态，贤友们，这就叫做‘悲’。
‘‘Katamo cāvuso, paridevo? Yo kho, āvuso, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa ādevo paridevo ādevanā paridevanā ādevitattaṃ paridevitattaṃ, ayaṃ vuccatāvuso – ‘paridevo’’’.
12“贤友们，什么是苦呢？贤友们，凡是身体上产生的疼痛、身体上不适的感受，那种从身体接触生起的、让人不舒服的、令人难受的体验，贤友们，这就叫做‘苦’。”
‘‘Katamañcāvuso, dukkhaṃ? Yaṃ kho, āvuso, kāyikaṃ dukkhaṃ kāyikaṃ asātaṃ kāyasamphassajaṃ dukkhaṃ asātaṃ vedayitaṃ, idaṃ vuccatāvuso – ‘dukkhaṃ’’’.
13贤友们，什么是忧呢？贤友们，这内心的苦、内心的不适、由意触所生的苦与不适的感受，贤友们，这就叫做'忧'。
‘‘Katamañcāvuso, domanassaṃ? Yaṃ kho, āvuso, cetasikaṃ dukkhaṃ cetasikaṃ asātaṃ manosamphassajaṃ dukkhaṃ asātaṃ vedayitaṃ, idaṃ vuccatāvuso – ‘domanassaṃ’’’.
14贤友们，什么是恼呢？贤友们，当一个人遭遇了某种不幸，被某种痛苦的事情所触及，心中生起的愁闷、苦恼、愁闷的状态、苦恼的状态，贤友们，这就叫做'恼'。
‘‘Katamo cāvuso, upāyāso? Yo kho, āvuso, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa āyāso upāyāso āyāsitattaṃ upāyāsitattaṃ, ayaṃ vuccatāvuso – ‘upāyāso’’’.
15「贤友！什么是所求不得也是苦？贤友！具生法的众生生起这样的欲求：『啊！愿我们不具生法；愿生不来到我们！』然而这不能以欲求而得。这也是『所求不得也是苦』。贤友！具老法的众生……贤友！具病法的众生……贤友！具死法的众生……贤友！具愁、悲、苦、忧、恼法的众生生起这样的欲求：『啊！愿我们不具愁、悲、苦、忧、恼法；愿愁、悲、苦、忧、恼不来到我们！』然而这不能以欲求而得。这也是『所求不得也是苦』。」
‘‘Katamañcāvuso, yampicchaṃ na labhati tampi dukkhaṃ? Jātidhammānaṃ, āvuso, sattānaṃ evaṃ icchā uppajjati – ‘aho vata, mayaṃ na jātidhammā assāma; na ca, vata, no jāti āgaccheyyā’ti. Na kho panetaṃ icchāya pattabbaṃ. Idampi – ‘yampicchaṃ na labhati tampi dukkhaṃ’. Jarādhammānaṃ, āvuso, sattānaṃ…pe… byādhidhammānaṃ, āvuso, sattānaṃ… maraṇadhammānaṃ, āvuso, sattānaṃ… sokaparidevadukkhadomanassupāyāsadhammānaṃ, āvuso, sattānaṃ evaṃ icchā uppajjati – ‘aho vata, mayaṃ na sokaparidevadukkhadomanassupāyāsadhammā assāma ; na ca, vata, no sokaparidevadukkhadomanassupāyāsā āgaccheyyu’nti . Na kho panetaṃ icchāya pattabbaṃ. Idampi – ‘yampicchaṃ na labhati tampi dukkhaṃ’’’.
16贤友们，什么是'简而言之，五取蕴是苦'呢？就是这：色取蕴、受取蕴、想取蕴、行取蕴、识取蕴。贤友们，这些就叫做'简而言之，五取蕴是苦'。贤友们，这就叫做'苦圣谛'。
‘‘Katame cāvuso, saṃkhittena pañcupādānakkhandhā dukkhā? Seyyathidaṃ – rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. Ime vuccantāvuso – ‘saṃkhittena pañcupādānakkhandhā dukkhā’. Idaṃ vuccatāvuso – ‘dukkhaṃ ariyasaccaṃ’’’.
374贤友们，什么是苦集圣谛呢？正是这种渴爱，它导向再生，与喜乐和贪欲相伴，到处追求享乐。也就是：欲爱、有爱、无有爱。贤友们，这就叫做'苦集圣谛'。
‘‘Katamañcāvuso, dukkhasamudayaṃ ariyasaccaṃ? Yāyaṃ taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṃ – kāmataṇhā bhavataṇhā vibhavataṇhā , idaṃ vuccatāvuso – ‘dukkhasamudayaṃ ariyasaccaṃ’’’.
18贤友们，什么是苦灭圣谛呢？就是那种渴爱的完全无余的消失、灭尽、舍弃、遣除、解脱、不再执着。贤友们，这就叫做'苦灭圣谛'。
‘‘Katamañcāvuso, dukkhanirodhaṃ ariyasaccaṃ? Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo, idaṃ vuccatāvuso – ‘dukkhanirodhaṃ ariyasaccaṃ’’’.
375贤友们，什么是导向苦的灭尽的行道圣谛呢？就是这八支圣道，也就是：正见、正思惟、正语、正业、正命、正精进、正念、正定。
‘‘Katamañcāvuso, dukkhanirodhagāminī paṭipadā ariyasaccaṃ? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.
20贤友们，什么是正见呢？贤友们，对于苦的知识、对于苦的集起的知识、对于苦的灭尽的知识、对于导向苦灭尽的行道的知识，贤友们，这就叫做正见。
‘‘Katamācāvuso, sammādiṭṭhi? Yaṃ kho, āvuso, dukkhe ñāṇaṃ, dukkhasamudaye ñāṇaṃ, dukkhanirodhe ñāṇaṃ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ, ayaṃ vuccatāvuso – ‘sammādiṭṭhi’’’.
21贤友们，什么是正思惟呢？出离的思惟、无瞋恚的思惟、无害的思惟，贤友们，这就叫做正思惟。
‘‘Katamo cāvuso, sammāsaṅkappo? Nekkhammasaṅkappo, abyāpādasaṅkappo , avihiṃsāsaṅkappo, ayaṃ vuccatāvuso – ‘sammāsaṅkappo’’’.
22贤友们，什么是正语呢？远离妄语、远离离间语、远离粗恶语、远离杂秽语，贤友们，这就叫做正语。
‘‘Katamā cāvuso, sammāvācā? Musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī, ayaṃ vuccatāvuso – ‘sammāvācā’’’.
23贤友们，什么是正业呢？远离杀生、远离不与取、远离欲邪行，贤友们，这就叫做正业。
‘‘Katamo cāvuso, sammākammantī? Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, ayaṃ vuccatāvuso – ‘sammākammanto’’’.
24贤友们，什么是正命呢？贤友们，在此，圣弟子舍弃了不正当的谋生方式，以正当的谋生方式来维持生活，贤友们，这就叫做正命。
‘‘Katamo cāvuso, sammāājīvo? Idhāvuso, ariyasāvako micchāājīvaṃ pahāya sammāājīvena jīvikaṃ kappeti, ayaṃ vuccatāvuso – ‘sammāājīvo’’’.
25「诸贤友，什么是正精进？诸贤友，于此，比丘为了未生之诸恶不善法的不生起，生起欲，努力，激发精进，策励心，精勤；为了已生之诸恶不善法的断除，生起欲，努力，激发精进，策励心，精勤；为了未生之诸善法的生起，生起欲，努力，激发精进，策励心，精勤；为了已生之诸善法的住立、不忘失、增长、广大、修习、圆满，生起欲，努力，激发精进，策励心，精勤，诸贤友，这称为『正精进』。
‘‘Katamo cāvuso, sammāvāyāmo? Idhāvuso, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati, uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati, anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati, uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati, ayaṃ vuccatāvuso – ‘sammāvāyāmo’’’.
26“道友们，什么是正念？道友们，这里一位比丘在身体上，随时观察着身体地安住，精勤、正知、具念，调伏了世间的贪欲、忧伤。在感受上，随时观察着感受地安住……在心上，随时观察着心地安住……在各种现象上，随时观察着各种现象地安住，精勤、正知、具念，调伏了世间的贪欲、忧伤。道友们，这便叫做正念。”
‘‘Katamā cāvuso, sammāsati? Idhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Vedanāsu vedanānupassī viharati…pe… citte cittānupassī viharati… dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ, ayaṃ vuccatāvuso – ‘sammāsati’’’.
27「贤友！什么是正定？贤友！于此，比丘离诸欲，离诸不善法，有寻、有伺，离生喜、乐，具足住于初禅那；由于寻、伺的平息，内净，心一境性，无寻、无伺，定生喜、乐，具足住于第二禅那；由于喜的离去，他住于舍……(中略)……具足住于第三禅那……贤友！这称为『正定』。贤友！这称为『导至苦灭之道圣谛』。」
‘‘Katamo cāvuso, sammāsamādhi? Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati, vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati, pītiyā ca virāgā upekkhako ca viharati…pe… tatiyaṃ jhānaṃ… viharati, ayaṃ vuccatāvuso – ‘sammāsamādhi’. Idaṃ vuccatāvuso – ‘dukkhanirodhagāminī paṭipadā ariyasaccaṃ’’’.
28「贤友！如来、阿拉汉、正自觉者在波罗奈仙人堕处鹿野苑转起无上法轮，此法轮不能被任何沙门、婆罗门、天人、魔、梵天或世间任何者所转回，即：对此四圣谛的宣说、教导、施设、建立、开显、分别论、阐明。」
‘‘Tathāgatenāvuso, arahatā sammāsambuddhena bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ, yadidaṃ – imesaṃ catunnaṃ ariyasaccānaṃ ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkamma’’nti.
29这是具寿舍利弗所说。那些比丘们对具寿舍利弗的言说，内心满意，欢喜信受。
Idamavoca āyasmā sāriputto. Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṃ abhinandunti.
30《谛分别经》终 第十一部。
Saccavibhaṅgasuttaṃ niṭṭhitaṃ ekādasamaṃ.