Daily Contemplation

SĪLA SAMĀDHI PAÑÑĀ = PATH TO ULTIMATE HAPPINESS Daily Contemplation Pali-Thai-English-Chinese Chanting Book 2 Nirodharam Bhikkhuni Arama Suddhajit Bhikkhuni Arama

Compiler: Suddhajit Bhikkhuni Arama (Niro 2) อารามภ กษ ณ ส ทธจ ตต Contact address: 88/1 Moo 9, Tambol Luang Nua, Amphur Doi Saked, Chiangmai, Thailand, 50220. 88/1 หม 9 ต.ลวงเหน อ อ.ดอยสะเก ด จ.เช ยงใหม 50220. Tel: (66)081-903-4393, (66)081-205-5416. nirotharam@gmail.com Version: Daily Contemplation - Chanting Book (2), Version 1. Year: 2014. First printing: 1000 copies. For free distribution 免费赠阅

SĪLA SAMĀDHI PAÑÑĀ = PATH TO ULTIMATE HAPPINESS Daily Contemplation Pali-Thai-English-Chinese Chanting Book 2 Nirodharam Bhikkhuni Arama Suddhajit Bhikkhuni Arama

The Noble Search and Attainment 聖求 Buddha: Then, bhikkhus, 1. being myself subject to birth, having understood the danger in what is subject to birth, seeking the unborn supreme security from bondage, Nibbāna, I attained the unborn supreme security from bondage, Nibbāna; 2. being myself subject to ageing, having understood the danger in what is subject to ageing, seeking the unageing supreme security from bondage, Nibbāna, I attained the unageing supreme security from bondage, Nibbāna; 3. being myself subject to sickness, having understood the danger in what is subject to sickness, seeking the unailing supreme security from bondage, Nibbāna, I attained the unailing supreme security from bondage, Nibbāna; 4. being myself subject to death, having understood the danger in what is subject to death, seeking the deathless supreme security from bondage, Nibbāna, I attained the deathless supreme security from bondage, Nibbāna; 5. being myself subject to sorrow, having understood the danger in what is subject to sorrow, seeking the sorrowless supreme security from bondage, Nibbāna, I attained the sorrowless supreme security from bondage, Nibbāna; 6. being myself subject to defilement, having understood the danger in what is subject to defilement, seeking the undefiled supreme security from bondage, Nibbāna, I attained the undefiled supreme security from bondage, Nibbāna. The knowledge and vision arose in me: My deliverance is unshakeable; this is my last birth; now there is no renewal of being. 世尊 : 诸比丘! 如是予于自生法而知生法之患, 以求无生无上安稳涅槃 以得无生无上安稳涅槃, 于自老法而知老法之患, 以求无老无上安稳涅槃, 以得无老无上安稳涅槃 于自病法而知病法之患, 以求无病无上安稳涅槃, 以得无病无上安稳涅槃 于自死法而知死法之患, 以求无死无上安稳涅槃, 以得无死无上安稳涅槃 于自愁法而知愁法之患, 以求无愁无上安稳涅槃, 以得无愁无上安稳涅槃 于自杂秽法而知杂秽法之患, 以求无杂秽无上安稳涅槃, 以得无杂秽无上安稳涅槃 而且于予知见生, 予之解脱不可动也, 此为最后之生, 今不再来此受生也 Pāsarāsi Sutta 聖求經 (MN 26) English translation by Bhikkhu Bodhi, http://suttacentral.net/en/mn26; Chinese translation by 菩提僧團 https://sites.google.com/site/palishengdian/pali/da/mn/mn26

A Word on Daily Contemplation - Chanting Book 2 This book of chanting in multiple languages (Pali, Thai, English and Chinese) is a second piece of work of compilation in progress. It serves to guide the user through the chanting, reflection and contemplation at Nirodharam Bhikkhuni Arama and Suddhajit Bhikkhuni Arama (Nirodharam 2). For the present, this second book includes verses of homage and blessings not covered in Chanting Book 1, verses and discourses for reflection, contemplation and practice, summaries of Abhidhamma, verses on formal offering and anumodana. In the preparation and compilation of materials for this book, various existing translations of Theravada chanting books in various languages (Pali, English and Chinese) were consulted. We are grateful to those who made available their translations. These made our work on compiling this book of chanting in multiple languages (Pali, English and Chinese) easier. Many, including the bhikkhunis and sikkhamanas in our monasteries, have contributed to the compilation of this chanting book. We are thankful to Mr Oliver Hargreave, Ms Sarah McClean and Mr Denis Gray who very kindly proofread some of the materials and made suggestions for improvement. We are responsible for whatever remaining errors that are found in the book and any unintentional omissions. We may have missed citing and crediting the source of some materials, please accept our apologies and inform us (nirotharam@gmail.com). Similarly if you detect any errors or have any suggestions for improvement, please inform us so that they can be corrected and improvements made in future editions. The printing of this book is made possible by donations from many friends in Dhamma and their contribution is and will be much appreciated, particularly by the users (see list of donors at the end of this book). The Teachings of the Buddha answer our questions on life, however many and diverse may these questions be, and lead and guide us straightforwardly on the RIGHT PATH to the RIGHT DESTINATION the ultimate answer to the ultimate question everyone asks on life. May your daily practice of the morning and evening chanting set you right for the day and ease you through the night. May insight arise in you as you chant, recall, reflect and contemplate on the virtues and qualities of the Triple Gem, and the Teachings of the Buddha. i

Contents Page (this book) i Page (Thai Books) I. HOMAGE AND BLESSINGS Bot Suat Phra Phutthakhun 1 B67 Ra-luek Thueng Phra Phutthakhun 1 B67 Bot Suat Phra Thammakhun 2 B67 Ra-luek Thueng Phra Thammakhun 2 B67 Bot Suat Phra Sangkhakhun 2 B68 Ra-luek Thueng Phra Sangkhakhun 3 B68 Ra-luek Thueng Khun Bida Manda 3 B69 Ra-luek Thueng Khun Khruba Ajan 4 B70 VISĀKHA PŪJĀ 5 VISĀKHA AṬṬHAMĪ 8 ĀSĀḶHA PŪJĀ 11 MĀGHA PŪJĀ 13 BUDDHAMAṄGALAGĀTHĀ {Namasakan Phra Arahant 16 B71 Paetthit} Verses of Blessings of the Buddha JINAPAÑJARA GĀTHĀ (Chinabanchon) The Victor's Cage 胜者之阵 17 B71 AGGASĀVIKĀ BHIKKHUNĪ The Great Nun Disciples 大愛道等十三經 24 B85 KHATHA NAMASSAKAN PHRA PHUTTHASIHING 27 B70 TIṀSA PĀRAMĪ Thirty Perfections 三十波罗蜜 28 B76 ATTHANGA DISANI (Khatha Phothibat) 八方 ( 十方 ) 护卫偈 33 B77 UDDISSANĀDHIṬṬHĀNA GĀTHĀ Verses of Dedication of Merit and Aspiration 迴向功德 II. REFLECTION AND CONTEMPLATION ARIYA DHANA GĀTHĀ Verse on Noble Wealth 有偈 40 B43 ABHIṆHA-PACCAVEKKHAṆA-PĀTHAṂ (Jaroen Aphinnaha-pajjavekkhana doi sang khep) Five Subjects for Reflection 五项主题应常省察 BHADDEKARATTA GĀTHĀ Verses on a Single Night 一夜贤者偈 KHEMĀKHEMA SARAṆAGAMANA PARIDĪPIKA GĀTHĀ Verses on True and Excellent Refuge 最上皈依偈 OVĀDA-PĀṬIMOKKHA GĀTHĀ Three Exhortations of the Buddha 教诫巴帝摩卡偈 35 41 B52 43 B46 44 B42 46 B45 PATHAMABUDDHABHĀSITA GĀTHĀ 48 B25 i Thai chanting book of brown cover (page number preceded by B) or white cover (page number preceded by W) or Dining Hall Booklet (Db) ii

Page Contents (this book) (BUDDHAUDĀNAGĀTHĀ) The First Words of Buddha 佛陀的最初之言偈 PACCHIMABUDDHOVĀDA PĀṬHA The Final Words of Buddha 佛陀的最后之言诵 SAṄKHĀRAPACCAVEKKHAṆA (Bot-Phijarana-Sangkhan) Contemplation of the Nature of Life 生死省思偈 TILAKKHAṆADI GĀTHĀ Verses on The Three Characteristics 三相等偈 BHĀRA SUTTA Phara Sut The Burden 重擔 SĀRIPUTTA SUTTA To Sāriputta 舍利弗經 59 DHAMMAGĀRAVĀDI GĀTHĀ Verses of Reverence for Dhamma 崇敬佛法偈 i Page (Thai Books) 49 B46 50 B53 53 B43 55 B48 63 B44 KODHA SUTTA Anger 忿 65 B55 TISSA SUTTA 低沙 66 B55 DHANAÑJĀNĪ SUTTA 陀然阇仁 66 B55 KODHANA SUTTA Kodhana Sutta: The Wretchedness of Anger 瞋恚 67 B55 KAKACŪPAMA SUTTA (Kan Tham Jai Kieo Kap Kham Phut Khong Khon) Simile of the Saw 鋸喻經 69 B56 ANTARĀMALA SUTTA (Sa-daeng Thoat Haeng Lopha Thosa Moha) Lobha, Dosa and Moha 心垢 71 B53 PARĀBHAVA SUTTA Downfall 敗亡經 73 B73 PAÑÑĀ SUTTA Wisdom 慧得八緣 79 W116 PACALĀYAMĀNA SUTTA (Phuttha ubai kae nguang) Getting Rid of Drowsiness 瞌睡而坐 82 B58 METTĀNISAṂSA SUTTA (Wa Duai Prayot Khong Kan Jaroen Metta) Eleven Benefits of Metta 慈心解脫 85 B59 DVATTIṂSĀKĀRAPĀṬHA (KĀYAGATĀ-SATI-BHĀVANĀ-PĀṬHAṂ) 87 B53 Contemplation of Thirty-two Body Parts 三十二身分 CATTARISAKARAANUPASSANA The Forty Perceptions 四十种思惟法 (Forty 四十 TO ) 90 B82 VIPASSANĀNAYA Vipassananai Inductive Insight 方法觀 94 W141 III. DISCOURSES GIRIMĀNANDA SUTTA (ĀBĀDHA SUTTA) 具寿耆利摩难 100 W101 (MAGGA) VIBHAṄGASUTTA ANALAYSIS OF THE PATH 分别 109 B35 VIBHAṄGA SUTTA (PAṬICCASAMUPPĀDA) 115 W52 iii

Contents iv Page (this book) i Page (Thai Books) Analysis of Dependent Origination 分別 ( 缘起 ) PACCAYA SUTTA Conditions 緣 118 W59 DHAMMANIYAMA SUTTA (UPPĀDĀSUTTA) 122 W82 The Discourse on the Orderliness of Dhamma 如來出世 GOTAMI SUTTA (SAṄKHITTA ) Gotami Sutta - To Gotami 略說法要 124 Db DUTIYADASABALA SUTTA (Thasa Phala Sut Thi Song) Ten Powers (2) 十力经 ( 第二 ) 127 W55 PARIÑÑEYYA SUTTA To Be Fully Understood 所偏知 134 W119 SAMĀDHI SUTTA Concentration 定 ( 三昧 ) 136 W112 SOTĀPANNA SUTTA STREAM-ENTERER 预流 141 W134 ARAHANTA SUTTA Arahant 阿罗汉 142 W135 ASSĀDA SUTTA Gratification (1) 味 ( 一 ) 143 TATIYA ASSĀDA SUTTA Gratification (3) 味 ( 三 ) 145 PAṬHAMĀBHINANDA SUTTA Delight (1) 隨喜諸苦之一 146 W124 DUTIYĀBHINANDA SUTTA Delight (2) 隨喜諸苦之二 148 W125 ABHINANDANA SUTTA DELIGHT 欢喜 149 W123 ABHIÑÑĀ SUTTA Thorough Knowing 通慧四法 150 W120 ĀNANDA SUTTA 阿難 152 W138 NIRODHADHAMMA SUTTA Subject to Cessation 滅法 154 W140 ATĪTĀNĀGATA SUTTA (1, 2, 3.) Past, Present & Future (1,2,3.) 过去未来现在 155 W137 NANDIKKHAYA SUTTA Destruction of Delight 喜尽 156 B50 ADANTA-AGUTTA SUTTA (PAṬHAMA SAṂGAYHA) Untamed, Unguarded 不调御 - 不护经 ( 所摄取 ) 159 B47 PAṬHAMA NATUMHĀKA SUTTA (AYATANA) Not Yours (1)(Ayatana) 非汝等有之一 163 W129 NATUMHĀKA SUTTA (KHANDHA) Not Yours (Khandhas) 非汝应法 165 W128 CHANDARĀGA SUTTA Desire and Lust 欲貪 167 W130 MĀRA SUTTA 魔罗 168 W92 SATTA SUTTA A Being 眾生 170 W91 BHAVANETTI SUTTA The Conduit to Existence 渴望再生 171 PAṬHAMADUKKHUPPĀDA SUTTA Arising of Suffering (1) 生 起诸苦之一 172 W127 DUTIYADUKKHUPPĀDA SUTTA Arising of Suffering (2) 生起诸苦之二 173 W127 PAṬHAMA AKKHANTI SUTTA Impatience (1) 不忍五失之一 174 B57

Contents v Page (this book) i Page (Thai Books) SĀRIPUTTA SUTTA 舍利弗 175 W115 SATTAṬṬHĀNA SUTTA Seven Cases 七处 179 W48 IV. ABHIDHAMMA DHAMMASAṄGHIṆĪ Enumeration of Phenomena 189 VIBHAṄGA The Book of Treatises 190 DHĀTUKATHĀ Discussion with Reference to Elements 191 PUGGALAPAÑÑATTI Description of Individuals 191 KATHĀVATTHU Points of Controversy 193 YAMAKA The Book of Pairs 194 PAṬṬHĀNA The Book of Conditional Origination 二十四缘 MĀTIKĀPAṂSUKŪLA 195 Passage on the Matrix of the Dhammasaṅgani 法集论母诵 VIPASSANĀBHŪMI PĀṬHA 200 Passages on the Stages of Insight 观之地诵 PAṬICCASAMUPPĀDA Dependent Origination 缘起法 202 PAṂSUGŪLAGĀTHĀ Reflecting on Saṅkhārā 尘堆偈 205 V. FORMAL OFFERINGS 供养文 SAṄGHADĀNA (GENERAL) Offering of Food and Requisites (General) 一般供养僧团之文 MATAKA SANGHADĀNA GĀTHĀ Offering of Food and Requisites (Dedicated to Deceased) 僧伽食用供养文 ( 回向于死者 SAṄGHADĀNA APALOKANA Sharing Saṅghadāna 分发礼物给僧团 208 Offering of Forest Cloth 209 Offering of Rains Bathing Cloth 210 KAṬHINADĀNA GĀTHĀ Offering of Kaṭhina Cloth 210 Offering of Candles 211 Offering of Lodgings 211 VI. ANUMODANĀ ANUMODANĀVIDHĪ "Yathā vārivahā pūrā..." 祝福之語 212 ADĀSIME ADI GĀTHĀ "Adāsi me akāsi me..." 他为我付出偈 213 AGGAPASĀDASUTTAGĀTHĀ 殊胜偈 214 BHOJANADĀNĀNUMODANĀGĀTHĀ "Āyudo balado dhīro..." 供养食物感恩偈 215 "ĀYUṂ VAṆṆAṂ YASAṂ KITTIṂ..." 216 "BHUTTĀ BHOGĀ BHAṬĀ BHACCĀ..." 217 DĀNAÑCA PEYYAVAJJAÑCA... 218 194 206 207

Contents Page (this book) KĀLADĀNASUTTAGĀTHĀ "Kāle dadanti sapaññā..." 适时供养感恩偈 219 RATANATTAYĀNUBHĀVĀDI GĀTHĀ "Ratanattayānubhāvena..." 三宝威力等偈 220 CULLA MAÑGALACAKKAVĀḶA "Sabbabuddhānubhāvena..." 小千世界吉祥偈 220 "SO ATTHALADDHO SUKHITO..." 223 DEVATĀDISSADAKKHIŅĀNUMODANĀGĀTHĀ "Yasmi.m padese kappeti..." 与天神分享福德偈 223 PAÑCĀMARE AYAGĀTHĀ Buddha s Victory Over Maras 224 REFERENCES AND ONLINE RESOURCES 226 ANUMODANA Rejoicing With Donors รายนามผ ร วมบ ญ 227 i Page (Thai Books) vi

1 I. HOMAGE AND BLESSINGS Bot Suat Phra Putthakhun ITIPI SO BHAGAVĀ ARAHAṂ SAMMĀ-SAMBUDDHO, VIJJĀ-CARAṆA-SAMPANNO SUGATO LOKAVIDŪ, ANUTTARO PURISA-DHAMMA-SĀRATHI SATTHĀ DEVA- MANUSSĀNAṂ BUDDHO BHAGAVĀTI. Ra-luek Thueng Phra Phutthakhun LEADER 领诵者 : Ong dai phra samphut ALL 全体 : Suwisut tha sandan tat mun kalet man bo mi mon mi mong mua noeng nai phra thai than ko boek ban khue dok bua ra khi bo phan-phua suwakhon tha kamjon ong dai prakop duai phra karuna dang sakhon prot mu prachakon mala o kha kandan chi thang banthao thuk lae chi suk kasemsan chi thang phra na-rue-phan an phon sok wiyok phai phrom ben-ja-phi-tha-jak- su jarat wimon sai hen het thi klái klai ko jen jop prajak jing kamjat nam-jai yap sandan bap haeng chai ying sat lok dai phueng phing mala bap bam-phen bun kha kho pra-not nom sira klao bang-khom khun sam-phut tha karun ya phap nan ni ran don (Krap/Bow Down and recite) Krap ra-luek thueng khun an prasoet khong phra Phutthajao

2 Bot Suat Phra Thammakhun [SVĀKKHĀTO] BHAGAVATĀ DHAMMO SANDIṬṬHIKO AKĀLIKO EHIPASSIKO OPANAYIKO PACCATTAṂ VEDITABBO VIÑÑŪHĪTI. Ra-luek Thueng Phra Thammakhun LEADER 领诵者 : Thamma khue khu-na-kon ALL 全体 : Suan chop sathon dut duang prathip chat-cha-wan haeng ong phra sassadajan song sat sandan sawang krajang jai mon Tham dai nap doi mak phon pen paet phueng yon lae kao kap thang na-rue-phan somya lok u-don phissadan an luek olan phisut phiset suksai ik Tham ton thang khan lai nam khanan khan khai patibat pariyat pen song khue thang damnoen dut ja khlong hai luang lu pong yang lok udon doi trong kha kho own on uttamong nop Tham jamnong duai jit lae kai waja (Krap/Bow Down and recite) Krap ra-luek thueng khun an prasoet khong phra Tham Bot Suat Phra Sangkhakhun [SUPAṬIPANNO] BHAGAVATO SĀVAKA-SAṄGHOUJU- PAṬIPANNO BHAGAVATO SĀVAKA-SAṄGHO ÑĀYA- PAṬIPANNO BHAGAVATO SĀVAKA-SAṄGHO SĀMĪCI- PAṬIPANNO BHAGAVATO SĀVAKA-SAṄGHO YADIDAṂ CATTĀRI PURISA-YUGĀNI AṬṬHA PURISA-PUGGALĀ: ESA BHAGAVATO SĀVAKA-SAṄGHO ĀHUNEYYO PĀHUNEYYO DAKKHIṆEYYO AÑJALI-KARAṆĪYO ANUTTARAṂ PUÑÑAKKHETTAṂ LOKASSĀTI.

3 Ra-luek Thueng Phra Sangkhakhun LEADER 领诵者 : Song dai sawok sassada ALL 全体 : Rap pa-ti-bat ma tae ong som-det pha-kha-wan hen jaeng jatusat set ban- lu thang thi an ra-ngap lae dap thuk phai doi sa-det phra phu trat trai panya phong sai sa-at lae prat mua mong hoen hang thang kha suek pong bo mi lam phong duai kai lae waja jai pen nuea nabun an phai san dae lokai lae koet phibun phun phon som ya ao rot thot-sa-phon mi khun a-non a-nek ja nap luea tra kha kho nop mu phra saraphok song khuna nu khun pra-dut ja ramphan duai det bun kha a-phi-wan phra trai rat an udom di rek ni-rat-sai jong chuai khajat phoi phai an ta-rai dai dai jong dap lae klap sueam sun (Krap/Bow Down and recite) Krap ra-luek thueng khun an prasoet khong mu khanasawok khong phra Phutthajao Ra-luek Thueng Khun Bida Manda LEADER 领诵者 : Imina Sakkarena ALL 全体 : Kha kho krap sakkara bucha an khun phra bi-don man-da phu kha kho nom ra-luek khun than mi metta ka-run upakara khun to but thida dai hai kamnoet luk koet ma thang kan sueksa lae op rom thueng maen lambak sut khuen khom thuk rathom sak phiang dai than mai khoei ja wanwai to sing dai thi dai liang ma phra khun than lon fa

4 ying kwa thara lae phaendin luk kho bucha pen a-jin trap jon sin duang chiwa kho puang thep thai chuay rak-sa phra bi-don man-da khong kha thoen Ra-luek Thueng Khun Khruba Ajan LEADER 领诵者 : Imina Sakkarena ALL 全体 : Kha kho nom kha-ra-wa bucha an khun phra upachaya phu hai kan sueksa lae oprom roem ton jak wai pra-thom hai withaya khom samue ma phoem phun sati lae pan-ya ik vicha sinlatham prajam jai than chi thang sawang sotsai thang ra-biap vi-nai prajam ton sit thi di tong man fuek fon hai pra-phuet ton ta-lot pai jong sangwon samruam ao wai thang kai jai hai man khong tang jit wai hai thiang trong phuea janlong nai phra khun kho phon bun prot jong kuea nun ajan phu mi phra khun thuk than thoen

5 VISĀKHA PŪJĀ 1 Homage on Vesak Day LEADER: HANDA MAYAṂ BUDDHASSA BHAGAVATO PUBBA- BHĀGA-NAMAKĀRAṂ KAROMA SE: Now let us chant the preliminary passage in homage to the Awakened One, the Blessed One: ALL: [NAMO TASSA] BHAGAVATO ARAHATO SAMMĀ- SAMBUDDHASSA. (3X) Homage to the Blessed One, the Worthy One, the Rightly Selfawakened One. YAM-AMHA KHO MAYAṂ, BHAGAVANTAṂ SARAṆAM GATĀ, YO NO BHAGAVĀ SATTHĀ, YASSA CA MAYAṂ BHAGAVATO DHAMMAṂ ROCEMA: The Blessed One to whom we have gone for refuge, who is our Teacher, and in whose Dhamma we delight: AHOSI KHO SO BHAGAVĀ, MAJJHIMESU JANAPADESU ARIYAKESU MANUSSESU UPPANNO, KHATTIYO JĀTIYĀ, GOTAMO GOTTENA; Was born in the Middle Country, the Ariyaka race, the noble warrior class, and the Gotama lineage. SAKYA-PUTTO SAKYA-KULĀ PABBAJITO, SADEVAKE LOKE SAMĀRAKE SABRAHMAKE, SASSAMAṆA- BRĀHMAṆIYA PAJĀYA SADEVA-MANUSSĀYA, ANUTTARAṂ SAMMĀ-SAMBODHIṂ ABHISAMBUDDHO. A member of the Sakyan clan, he left his Sakyan family, went forth into the homeless life, and attained Right Self-Awakening unsurpassed in the cosmos with its Devas, Maras, and Brahmas, its generations with their contemplatives and brahmans, their rulers and common people. NISSAṂSAYAṂ KHO SO BHAGAVĀ, ARAHAṂ SAMMĀ- SAMBUDDHO, VIJJĀ-CARAṆA-SAMPANNO SUGATO 1 English translation by Thanissaro Bhikkhu, in A Chanting Guide, Dhammayut Order of U.S.A.

6 LOKA-VIDŪ, ANUTTARO PURISA-DAMMA-SĀRATHI SATTHĀ DEVA-MANUSSĀNAṂ BUDDHO BHAGAVĀ. There is no doubt that the Blessed One is worthy and rightly selfawakened, consummate in knowledge and conduct, one who has gone the good way, a knower of the cosmos, unexcelled as a trainer for those who can be taught, the teacher for human and divine beings; awakened and blessed. SVĀKKHĀTO KHO PANA, TENA BHAGAVATĀ DHAMMO, SANDIṬṬHIKO AKĀLIKO EHI-PASSIKO, OPANAYIKO PACCATTAṂ VEDITABBO VIÑÑŪHI. And that the Dhamma is well-taught by the Blessed One, to be seen here and now, timeless, inviting all to come and see, pertinent, to be realized by the wise for themselves. SUPAṬIPANNO KHO PANASSA, BHAGAVATO SĀVAKA- SAṄGHO, UJU-PAṬIPANNO BHAGAVATO SĀVAKA- SAṄGHO, ÑĀYA-PAṬIPANNO BHAGAVATO SĀVAKA- SAṄGHO, SĀMĪCI-PAṬIPANNO BHAGAVATO SĀVAKA- SAṄGHO, YADIDAṂ CATTĀRI PURISA-YUGĀNI AṬṬHA PURISA-PUGGALĀ. And that the Community of the Blessed One's disciples the four pairs, the eight types of Noble Ones have practiced well, have practiced straightforwardly, have practiced methodically, have practiced masterfully. AYAṂ KHO PANA PAṬIMĀ, TAṂ BHAGAVANTAṂ UDDISSA KATĀ PATIṬṬHĀPITĀ, YĀVADEVA DASSANENA, TAṂ BHAGAVANTAṂ ANUSSARITVĀ, PASĀDA- SAṂVEGA-PAṬILĀBHĀYA. This image dedicated to the Blessed One has been fashioned and placed here so that, in seeing it, we will remember him and gain a sense of inspiration and chastened dispassion. [AYAṂ KHO PANA THŪPO, TAṂ BHAGAVANTAṂ UDDISSA KATO PATIṬṬHĀPITO, YĀVADEVA DASSANENA, TAṂ BHAGAVANTAṂ ANUSSARITVĀ, PASĀDA- SAṂVEGA-PAṬILĀBHĀYA.

7 This stupa dedicated to the Blessed One has been fashioned and placed here so that, in seeing it, we will remember him and gain a sense of inspiration and chastened dispassion.] MAYAṂ KHO ETARAHI, IMAṂ VISĀKHA-PUṆṆAMĪ- KĀLAṂ, TASSA BHAGAVATO JĀTI-SAMBODHI-NIBBĀNA- KĀLA-SAMMATAṂ PATVĀ, IMAṂ ṬHĀNAṂ SAMPATTĀ. Now, on this full moon day of Visakha recognized as the date of the Blessed One's birth, Awakening, and total liberation we have gathered together in this place. IME DAṆḌA-DĪPA-DHŪPĀDI-SAKKĀRE GAHETVĀ, ATTANO KĀYAṂ SAKKĀR'ŪPADHĀNAṂ KARITVĀ, We take these offerings candles, incense, and so forth and make our bodies a vessel for them. TASSA BHAGAVATO YATHĀ-BHUCCE GUṆE ANUSSARANTĀ, IMAṂ PAṬIMĀ-GHARAṂ [THŪPAṂ] TIKKHATTUṂ PADAKKHIṆAṂ KARISSĀMA, YATHĀ- GAHITEHI SAKKĀREHI PŪJAṂ KURUMĀNĀ. Reflecting on the Blessed One's virtues as they actually are, we will circumambulate this image-shelter [stupa] three times, paying homage to him with the offerings we hold. SĀDHU NO BHANTE BHAGAVĀ, SUCIRA-PARINIBBUTOPI, ÑĀTABBEHI GUṆEHI ATĪT'ĀRAMMAṆATĀYA PAÑÑĀYAMĀNO, Although the Blessed One long ago attained total liberation, he is still discernible through our remembrance of his perceivable virtues. IME AMHEHI GAHITE SAKKĀRE PAṬIGGAṆHĀTU, AMHĀKAṂ DĪGHA-RATTAṂ HITĀYA SUKHĀYA. May he accept the offerings we hold, for the sake of our long-term welfare and happiness.

8 VISĀKHA AṬṬHAMĪ 2 LEADER: HANDA MAYAṂ BUDDHASSA BHAGAVATO PUBBA- BHĀGA-NAMAKĀRAṂ KAROMA SE: Now let us chant the preliminary passage in homage to the Awakened One, the Blessed One: ALL: [NAMO TASSA] BHAGAVATO ARAHATO SAMMĀ- SAMBUDDHASSA. (3X) Homage to the Blessed One, the Worthy One, the Rightly Selfawakened One. YAM-AMHA KHO MAYAṂ, BHAGAVANTAṂ SARAṆAM GATĀ, YO NO BHAGAVĀ SATTHĀ, YASSA CA MAYAṂ BHAGAVATO DHAMMAṂ ROCEMA: The Blessed One to whom we have gone for refuge, who is our Teacher, and in whose Dhamma we delight: AHOSI KHO SO BHAGAVĀ, MAJJHIMESU JANAPADESU ARIYAKESU MANUSSESU UPPANNO, KHATTIYO JĀTIYĀ, GOTAMO GOTTENA; Was born in the Middle Country, the Ariyaka race, the noble warrior class and the Gotama lineage. SAKYA-PUTTO SAKYA-KULĀ PABBAJITO, SADEVAKE LOKE SAMĀRAKE SABRAHMAKE, SASSAMAṆA- BRĀHMAṆIYA PAJĀYA SADEVA-MANUSSĀYA, ANUTTARAṂ SAMMĀ-SAMBODHIṂ ABHISAMBUDDHO. A member of the Sakyan clan, he left his Sakyan family, went forth into the homeless life and attained Right Self-Awakening unsurpassed in the cosmos with its Devas, Maras and Brahmas, its generations with their contemplatives and brahmans, their rulers and common people. NISSAṂSAYAṂ KHO SO BHAGAVĀ, ARAHAṂ SAMMĀ- SAMBUDDHO, VIJJĀ-CARAṆA-SAMPANNO SUGATO 2 English translation by Thanissaro Bhikkhu, in A Chanting Guide, Dhammayut Order of U.S.A.

9 LOKA-VIDŪ, ANUTTARO PURISA-DAMMA-SĀRATHI SATTHĀ DEVA-MANUSSĀNAṂ BUDDHO BHAGAVĀ. There is no doubt that the Blessed One is worthy and Rightly Self- Awakened, consummate in knowledge and conduct, one who has gone the good way, a knower of the cosmos, unexcelled as a trainer for those who can be taught, the teacher for human and divine beings; awakened and blessed. SVĀKKHĀTO KHO PANA, TENA BHAGAVATĀ DHAMMO, SANDIṬṬHIKO AKĀLIKO EHI-PASSIKO, OPANAYIKO PACCATTAṂ VEDITABBO VIÑÑŪHI. And that the Dhamma is well-taught by the Blessed One, to be seen here and now, timeless, inviting all to come and see, pertinent, to be realized by the wise for themselves. SUPAṬIPANNO KHO PANASSA, BHAGAVATO SĀVAKA- SAṄGHO, UJU-PAṬIPANNO BHAGAVATO SĀVAKA- SAṄGHO, ÑĀYA-PAṬIPANNO BHAGAVATO SĀVAKA- SAṄGHO, SĀMĪCI-PAṬIPANNO BHAGAVATO SĀVAKA- SAṄGHO, YADIDAṂ CATTĀRI PURISA-YUGĀNI AṬṬHA PURISA-PUGGALĀ. And that the Community of the Blessed One's disciples the four pairs, the eight types of Noble Ones have practiced well, have practiced straightforwardly, have practiced methodically, have practiced masterfully. AYAṂ KHO PANA PAṬIMĀ, TAṂ BHAGAVANTAṂ UDDISSA KATĀ PATIṬṬHĀPITĀ, YĀVADEVA DASSANENA, TAṂ BHAGAVANTAṂ ANUSSARITVĀ, PASĀDA- SAṂVEGA-PAṬILĀBHĀYA. This image dedicated to the Blessed One has been fashioned and placed here so that, in seeing it, we will remember him and gain a sense of inspiration and chastened dispassion. [AYAṂ KHO PANA THŪPO, TAṂ BHAGAVANTAṂ UDDISSA KATO ATIṬṬHĀPITO, YĀVADEVA DASSANENA, TAṂ BHAGAVANTAṂ ANUSSARITVĀ, PASĀDA- SAṂVEGA-PAṬILĀBHĀYA.

10 This stupa dedicated to the Blessed One has been fashioned and placed here so that, in seeing it, we will remember him and gain a sense of inspiration and chastened dispassion.] MAYAṂ KHO ETARAHI, IMAṂ VISĀKHA-PUṆṆAMITO PARAṂ AṬṬHAMĪ-KĀLAṂ, TASSA BHAGAVATO SARĪRAJJHĀPANA-KĀLA-SAMMATAṂ PATVĀ, IMAṂ ṬHĀNAṂ SAMPATTĀ. Now, on this eighth day after the full moon day of Visakha recognized as the date of the Blessed One's cremation we have gathered together in this place. IME DAṆḌA-DĪPA-DHŪPĀDI-SAKKĀRE GAHETVĀ, ATTANO KĀYAṂ SAKKĀR'ŪPADHĀNAṂ KARITVĀ, We take these offerings candles, incense, and so forth and make our bodies a vessel for them. TASSA BHAGAVATO YATHĀ-BHUCCE GUṆE ANUSSARANTĀ, IMAṂ PAṬIMĀ-GHARAṂ [THŪPAṂ] TIKKHATTUṂ PADAKKHIṆAṂ KARISSĀMA, YATHĀ- GAHITEHI SAKKĀREHI PŪJAṂ KURUMĀNĀ. Reflecting on the Blessed One's virtues as they actually are, we will circumambulate this image-shelter [stupa] three times, paying homage to him with the offerings we hold. SĀDHU NO BHANTE BHAGAVĀ, SUCIRA-PARINIBBUTOPI, ÑĀTABBEHI GUṆEHI ATĪT'ĀRAMMAṆATĀYA PAÑÑĀYAMĀNO, Although the Blessed One long ago attained total liberation, he is still discernible through our remembrance of his perceivable virtues. IME AMHEHI GAHITE SAKKĀRE PAṬIGGAṆHĀTU, AMHĀKAṂ DĪGHA-RATTAṂ HITĀYA SUKHĀYA. May he accept the offerings we hold, for the sake of our long-term welfare and happiness.

11 ĀSĀḶHA PŪJĀ 3 LEADER: HANDA MAYAṂ BUDDHASSA BHAGAVATO PUBBA- BHĀGA-NAMAKĀRAṂ KAROMA SE: Now let us chant the preliminary passage in homage to the Awakened One, the Blessed One: ALL: [NAMO TASSA] BHAGAVATO ARAHATO SAMMĀ- SAMBUDDHASSA. (3X) Homage to the Blessed One, the Worthy One, the Rightly Selfawakened One. YAM-AMHA KHO MAYAṂ, BHAGAVANTAṂ SARAṆAM GATĀ, YO NO BHAGAVĀ SATTHĀ, YASSA CA MAYAṂ BHAGAVATO DHAMMAṂ ROCEMA: The Blessed One to whom we have gone for refuge, who is our Teacher, and in whose Dhamma we delight, AHOSI KHO SO BHAGAVĀ, ARAHAṂ SAMMĀ- SAMBUDDHO, SATTESU KĀRUÑÑAṂ PAṬICCA, KARUṆĀYAKO HITESĪ, ANUKAMPAṂ UPĀDĀYA, ĀSĀḶHA-PUṆṆAMIYAṂ, BĀRĀṆASIYAṂ ISIPATANE MIGADĀYE, PAÑCA-VAGGIYĀNAṂ BHIKKŪNAṂ, ANUTTARAṂ DHAMMA-CAKKAṂ PAṬHAMAṂ PAVATTETVĀ, CATTĀRI ARIYA-SACCĀNI PAKĀSESI. Is a Worthy One, Rightly Self-awakened. Through his compassion and sympathy for living beings, compassionately desiring their welfare, he first set the unexcelled Wheel of Dhamma in motion on the full moon night of the month of Asalha, in the Deer Refuge at the Meeting Place of the Seers near Varanasi, and proclaimed the Four Noble Truths to the Group of Five Monks. TASMIÑCA KHO SAMAYE, PAÑCA-VAGGIYĀNAṂ BHIKKHŪNAṂ PĀMUKHO, ĀYASMĀ AÑÑA-KOṆḌAÑÑO, BHAGAVANTAṂ DHAMMAṂ SUTVĀ, VIRAJAṂ 3 English translation by Thanissaro Bhikkhu, in A Chanting Guide, Dhammayut Order of U.S.A.

12 VĪTAMALAṂ DHAMMA-CAKKHUṂ PAṬILABHITVĀ, "YAṄKIÑCI SAMUDAYA-DHAMMAṂ SABBAN-TAṂ NIRODHA-DHAMMANTI." At that time, the leader of the Group of Five Monks Venerable Añña-Kondañña having listened to the Blessed One's teaching, gained the vision of Dhamma that, "Whatever is subject to origination is all subject to cessation." BHAGAVANTAṂ UPASAMPADAṂ YĀCITVĀ, BHAGAVATOYEVA SANTIKE, EHI-BHIKKHU- UPASAMPADAṂ PAṬILABHITVĀ, BHAGAVATO DHAMMA- VINAYE ARIYA-SĀVAKA-SAṄGHO, LOKE PAṬHAMAṂ UPPANNO AHOSI. Having asked for ordination, he gained the Come-Bhikkhu ordination in the Blessed One's very presence, and so became the world's first noble disciple in the Blessed One's doctrine and discipline. TASMIÑCĀPI KHO SAMAYE, SAṄGHA-RATANAṂ LOKE PAṬHAMAṂ UPPANNAṂ AHOSI. BUDDHA-RATANAṂ DHAMMA-RATANAṂ SAṄGHA-RATANAṂ, TIRATANAṂ SAMPUṆṆAṂ AHOSI. And at that time the Gem of the Sangha first appeared in the world, making the Triple Gem the Gem of the Buddha, the Gem of the Dhamma, and the Gem of the Sangha complete. MAYAṂ KHO ETARAHI, IMAṂ ĀSĀḶHA-PUṆṆAMĪ- KĀLAṂ, TASSA BHAGAVATO DHAMMA- CAKKAPPAVATTANA-KĀLA-SAMMATAÑCA, ARIYA- SĀVAKA-SAṄGHA-UPPATTI-KĀLA-SAMMATAÑCA, RATANATTAYA-SAMPURAṆA-KĀLA-SAMMATAÑCA PATVĀ, IMAṂ ṬHĀNAṂ SAMPATTĀ, Now, on this full moon day of Asalha recognized as the date of the Blessed One's setting the Wheel of Dhamma in motion, the date of the arising of the Community of the Noble Disciples, and of the completion of the Triple Gem we have gathered together in this place.

13 IME DAṆḌA-DĪPA-DHŪPĀDI-SAKKĀRE GAHETVĀ, ATTANO KĀYAṂ SAKKĀR'ŪPADHĀNAṂ KARITVĀ, We take these offerings candles, incense, and so forth and make our bodies a vessel for them. TASSA BHAGAVATO YATHĀ-BHUCCE GUṆE ANUSSARANTĀ, IMAṂ PAṬIMĀ-GHARAṂ [THŪPAṂ] TIKKHATTUṂ PADAKKHIṆAṂ KARISSĀMA, YATHĀ- GAHITEHI SAKKĀREHI PŪJAṂ KURUMĀNĀ. Reflecting on the Blessed One's virtues as they actually are, we will circumambulate this image shelter [stupa] three times, paying homage to him with the offerings we hold. SĀDHU NO BHANTE BHAGAVĀ, SUCIRA-PARINIBBUTOPI, ÑĀTABBEHI GUṆEHI ATĪT'ĀRAMMAṆATĀYA PAÑÑĀYAMĀNO, Although the Blessed One long ago attained total liberation, he is still discernible through our remembrance of his perceivable virtues. IME AMHEHI GAHITE SAKKĀRE, PAṬIGGAṆHĀTU, AMHĀKAṂ DĪGHA-RATTAṂ HITĀYA SUKHĀYA. May he accept the offerings we hold, for the sake of our long-term welfare and happiness. MĀGHA PŪJĀ 4 LEADER: HANDA MAYAṂ BUDDHASSA BHAGAVATO PUBBA- BHĀGA-NAMAKĀRAṂ KAROMA SE: Now let us chant the preliminary passage in homage to the Awakened One, the Blessed One: ALL: [NAMO TASSA] BHAGAVATO ARAHATO SAMMĀ- SAMBUDDHASSA. (3X) Homage to the Blessed One, the Worthy One, the Rightly Selfawakened One. 4 English translation by Thanissaro Bhikkhu, in A Chanting Guide, Dhammayut Order of U.S.A.

14 AJJĀYAṂ MĀGHA-PUṆṆAMĪ SAMPATTĀ, MĀGHA- NAKKHATTENA PUṆṆA-CANDO YUTTO, YATTHA TATHĀGATO ARAHAṂ SAMMĀ-SAMBUDDHO, CĀTURAṄGIKE SĀVAKA-SANNIPĀTE, OVĀDA- PĀṬIMOKKHAṂ UDDISI. Today is the full moon day in the month of Magha, the date on which the Tathagata the Worthy One, Rightly Self- awakened held the four-factored meeting of his disciples and gave the Patimokkha Exhortation. TADĀ HI AḌḌHA-TERASĀNI BHIKKHU-SATĀNI, SABBESAṂYEVA KHĪṆĀSAVĀNAṂ, SABBE TE EHI- BHIKKHUKĀ, SABBEPI TE ANĀMANTITĀVA, BHAGAVATO SANTIKAṂ ĀGATĀ, VEḶUVANE KALANDAKA-NIVĀPE, MĀGHA-PUṆṆAMIYAṂ VAḌḌHAMĀNA- KACCHĀYĀYA. At that time, 1,250 monks all entirely free of defilements, all recipients of the Come-Bhikkhu ordination, all unnotified of the meeting came to the Blessed One's presence in the Squirrels' Feeding Ground in the Bamboo Forest on the afternoon of the full moon day in Magha. TASMIÑCA SANNIPĀTE, BHAGAVĀ VISUDDH'UTTAM'UPOSATHAṂ AKĀSI, OVĀDA- PĀṬIMOKKHAṂ UDDISI. In that meeting, the Blessed One led an utterly pure full moon observance and gave the Patimokkha Exhortation. AYAṂ AMHĀKAṂ BHAGAVATO, EKOYEVA SĀVAKA- SANNIPĀTO AHOSI, CĀTURAṄGIKO, AḌḌHA-TERASĀNI BHIKKHU-SATĀNI, SABBESAṂ YEVA KHĪṆĀSAVĀNAṂ. This was the only time our Blessed One held a four-factored meeting with his disciples, 1,250 monks, all entirely free of defilement. MAYANDĀNI, IMAṂ MĀGHA-PUṆṆAMĪ-NAKKHATTA- SAMAYAṂ, TAKKĀLASADISAṂ SAMPATTĀ, SUCIRA- PARINIBBUTAMPI TAṂ BHAGAVANTAṂ SAMANUSSARAMĀNA, IMASMIṂ TASSA BHAGAVATO SAKKHI-BHŪTE CETIYE,

15 Now, on this same date the full moon day in Magha remembering the Blessed One, even though he long ago gained total liberation, we have come to this memorial to him. IME DAṆḌA-DĪPA-DHŪPĀDI-SAKKĀRE GAHETVĀ, ATTANO KĀYAṂ SAKKĀR'ŪPADHĀNAṂ KARITVĀ, We take these offerings candles, incense, and so forth and make our bodies a vessel for them. TASSA BHAGAVATO YATHĀ-BHUCCE GUṆE ANUSSARANTĀ, IMAṂ PAṬIMĀ-GHARAṂ [THŪPAṂ] TIKKHATTUṂ PADAKKHIṆAṂ KARISSĀMA, YATHĀ- GAHITEHI SAKKĀREHI PŪJAṂ KURUMĀNĀ. Reflecting on the Blessed One's virtues as they actually are, we will circumambulate this image shelter [stupa] three times, paying homage to him with the offerings we hold. SĀDHU NO BHANTE BHAGAVĀ, SASĀVAKA-SAṄGHO, SUCIRA-PARINIBBUTOPI, GUṆEHI DHARAMĀNO, Although the Blessed One, together with that Community of his Noble Disciples, long ago attained total liberation, they are remembered through their virtues. IME AMHEHI GAHITE SAKKĀRE PAṬIGGAṆHĀTU, AMHĀKAṂ DĪGHA-RATTAṂ HITĀYA SUKHĀYA. May he accept the offerings we hold, for the sake of our long- term welfare and happiness. Moha samban dhano loko, bhabbarūpova dissati; Upadhibandhano bālo, tamasā parivārito; Sassatoriva khāyati, passato natthi kiñcanan The world, in bondage to delusion, is looked on as being beautiful, the fool, in bondage to cleaving, is surrounded by darkness. It seems like it is eternal, but there is nothing to hold to for the one who sees. 世人愚癡缚, 以见可能相, 愚人本质缚, 为黑闇所复 彼如见永恒, 所见无何物. Udena Sutta, 5 Udāna 7.10 5 English translation by Bhikkhu Anandajoti, http://suttacentral.net/en/ud7.10; Chinese translation by 菩提僧團 https://sites.google.com/site/palishengdian/pali/da/kn/ud/ud7

16 BUDDHAMAṄGALAGĀTHĀ 6 Namasakan Phra Arahant Paetthit Verses of Blessings of the Buddha LEADER 领诵者 : HANDA MAYAṀ SARABHANYENA BUDDHAMAṄGALAGĀTHĀYO BHANĀMA SE All 全体 : SAMBUDDHO DIPADAṂ SEṬṬHO NISINNO C EVA MAJJHIME Of the two-legged beings, the Buddha is most excellent: he sits in the middle, KOṆḌAÑÑO PUBBA-BHĀGE CA ĀGAṆEYYE CA KASSAPO Kondañña sits before me (east), Kassapa is in the southeast, SĀRIPUTTO CA DAKKHIṆE HARATIYE UPĀLI CA Sariputta is in the south, Upali is in the southwest, PACCHIME PI CA ĀNANDO BĀYABBE CA GAVAMPATI Ananda is in the west, Gavampati is in the northwest, MOGGALLĀNO CA UTTARE ĪSĀNE PI CA RĀHULO: Mogallana is in the north, Rahula is in the northeast. VANDITĀ TE CA AMHEHI SAKKĀREHI CA PŪJITĀ. IME KHO MAṄGALĀ BUDDHĀ SABBE IDHA PATIṬṬHITĀ All these arahants stand here, being blessings of the Buddha. They are venerated by me, and worshipped with worthy things. ETESAṂ ĀNUBHĀVENA SABBA-SOTTHĪ BHAVANTU NO. By the power of all these efforts, may all happiness be yours. ICC EVAM ACCANTA-NAMASSANEYYAṂ Having saluted those who are worthy of veneration NAMASSAMĀNO RATANA-TTAYAṂ YAṂ And saluting the Triple Gem PUÑÑĀBHISANDAṂ VIPULAṂ ALATTHAṂ May abundant meritorious fruits be received. 6 English translation from Evening Chanting of Wat Prayong, http://www.meditationthailand.com/py-eveningchant.html

17 TASSĀNUBHĀVENA HATANTARĀYO. By their power, all dangers are diverted. JINAPAÑJARA GĀTHĀ 7 (Chinabanchon) The Victor's Cage 胜者之阵 ( 金那般川 ) JAYĀSANĀGATĀ BUDDHĀ JETVĀ MĀRAṂ SAVĀHANAṂ 加亞桑朗卡打菩達集打哇嗎朗沙哇漢朗 CATU-SACCĀSABHAṂ RASAṂ YE PIVIṄSU NARĀSABHĀ 假都沙加沙巴拉桑也比威蘇那拉沙巴 Phra Phutthajao thank lai phu ong-art, prathap nuea art haeng chai chana, song chana man lae kong thap, song duem nam ammarit khue ariyasaj si. The Buddhas, noble men who drank the nectar of the Four Noble Truths, having come to the victory seat, having defeated Māra together with his mount:(those Buddhas, noble ones, who emerged victorious over Mara and his army, they savored the immortal nectar of the Four Noble Truths.) 中譯 1: 諸佛端坐勝寶座, 征服魔羅與魔軍, 是常飲四諦法露之人中聖者. 中譯 2: 諸佛端坐勝寶座. 降服諸魔與魔軍. 恆常宣講四聖諦. 賜與眾生解脫之甘露. TAṆHAṄKARĀDAYO BUDDHĀ AṬṬHA-VĪSATI NĀYAKĀ 但漢卡落打唷菩達阿達威沙地那亞卡 SABBE PATIṬṬHITĀ MAYHAṂ MATTHAKE TE MUNISSARĀ 沙背巴地底達麦漢嗎打奇地目尼沙拉 Kho Phra Phutthajao mi phra Tanhangkon pen ton, phu chi nam lok, phu pen jom muni yisippaet phra ong thang mot, jong ma pradissathan na kramom khong khaphajao 7 English translations consulted: Traditional Pali Chants of Wat Luang Phor Sodh Dhammakāyārām, and Evening Chanting of Wat Prayong Gittivanaram (http://www.meditationthailand.com/py-eveningchant.html); Chinese translation (original translator unknown) taken from that posted at http://blog.sina.com.cn/s/blog_8b85698001017sh8.html

18 These Buddhas 28 leaders, sovereign sages beginning with Taṇhaṅkara are all established on the crown of my head. (May those 28 Buddhas, beginning with Tanhankara, all sovereign sages, be established upon my head and lead me just as they led the world) 中譯 1: 以丹韓伽拉佛為首的二十八佛, 乃引領世間的導師, 一一立於我前頂. 中譯 2: 賢劫二十八佛. 乃為善逝世間解. 恆常安住立於我頭頂 SĪSE PATIṬṬHITO MAYHAṂ BUDDHO DHAMMO DVILOCANE 席谁八底替搭麦行菩陀達摩他威隆咂内 SAṄGHO PATIṬṬHITO MAYHAṂ URE SABBA-GUṆĀKARO 桑空八底替搭麦行烏利沙巴古那卡落 Kho Phra Phutthajao jong ma sathit thi srisa, phra Tham jong ma sathit thi duangta thang song, phra Song phu pen bo koet haeng khwam di thang puang, jong ma sathit thi ok khong khaphajao The Buddha is established in my head, the Dhamma in my two eyes, the Saṅgha the mine of all virtues is established in my chest.(may the Buddha and the Dhamma be enshrined on my head, and shine in my eyes. Let me cherish the Sangha the mother lode of all virtues with my heart.) 中譯 1: 諸佛住於我頭, 法住於我雙眸, 而僧伽 - 諸功德之源, 住於我胸膛. 中譯 2: 諸佛安住於我頭. 諸法安住於我眼. 聖者僧伽 - 一切功德之源 - 安住於我胸口. HADAYE ME ANURUDDHO SĀRĪPUTTO CA DAKKHIṆE 哈他耶昧阿努噜陀沙利普陀加打奇尼 KOṆḌAÑÑO PIṬṬHI-BHĀGASMIṂ 購但落比地巴卡沙明 MOGGALLĀNO CA VĀMAKE 莫卡拉落加哇瑪奇妈给 Kho phra Anurut jong ma sathit thi jai, phra Saribut jong ma sathit thi khaen khwa, phra Konthanya jong ma sathit thi lang, phra Mokkhanlana jong ma sathit thi khaen sai Anuruddha is in my heart and Sārīputta on my right. Koṇḍañña is behind me and Moggallāna on my left. (Let Anuruddha dwell in my

19 heart, Sariputta on my right, Kondañña guard my back and Moggallana on my left.) 中譯 1: 阿那律陀在我心臟, 舍利弗在我的右方, 喬陳如在我的後方, 目犍連在我的左方. 中譯 2: 阿耨樓馱安住於我心臟. 舍利弗在我右方. 憍陳如在我後方. 目犍連在我左方. DAKKHIṆE SAVANE MAYHAṂ ĀSUṂ ĀNANDA-RĀHULĀ 他科一内仨哇内麦行阿蘇阿難打拉府拉 KASSAPO CA MAHĀNĀMO UBHĀSUṂ VĀMA-SOTAKE 卡沙多加瑪哈那莫五啪雄哇妈雄搭给 Phra Anon lae phra Rahun jong ma sathit thi hu khwa, phra Kassapa lae phra Mahanama jong ma sathit thi hu sai Ānanda and Rāhula are in my right ear, Kassapa and Mahānāma are both in my left ear. (Likewise, may Ananda and Rahula be at my right ear, Kassapa and Mahanama at the left ear.) 中譯 1: 阿難陀與羅睺羅在右耳方, 迦葉與摩訶男在左耳方, 中譯 2: 阿難與羅睺羅安在右耳. 迦葉與摩訶男安在左耳. KESATO PIṬṬHI-BHĀGASMIṂ SURIYOVA PABHAṄKARO 给仨多比替趴卡仨明苏哩哟瓦八乓卡諾 NISINNO SIRI-SAMPANNO SOBHITO MUNI-PUṄGAVO 西諾西利桑班諾蘇比多目尼普卡窩 Kho phra Sophita phu rung rueang dang duang athit, ngam duai siri, pen muni phu prasoet, jong ma sathit na thai-thoi Sobhita, the noble sage, sits in consummate glory, shining like the sun all over the hair at the back of my head. (May Sobhita, the noble sage, sitting in consummate glory, blaze like the sun all over the hair on my back.) 中譯 1: 於我頭後方的是蘇毘多, 他頭髮放光如日照, 具足光輝, 乃至上賢聖者. 中譯 2: 離婆多尊者安住於我後腦. 上述尊者均是放射出如日光暉的至上賢者. KUMĀRA-KASSAPO THERO MAHESĪ CITTA-VĀDAKO 咕妈拉卡沙皮地落妈嘿习几打哇打購 SO MAYHAṂ VADANE NICCAṂ PATIṬṬHĀSI GUṆĀKARO 唆麦行哇他内妮牂巴地打西古那卡落 Kho phra Kumankassapa therajao phu sawaeng ha khun an

20 prasoet, phu mi waja phairo, pen bo koet haeng khwam di, jong ma pradissathan thi pak khong khaphajao pen nit. Elder Kumārakassapa great sage, brilliant speaker, a mine of virtue is constantly in my mouth.(let the Elder Kumara Kassapa, the prince of brilliant speakers, a gold mine of virtue, always guard my mouth.) 中譯 1: 善說心法的古摩洛迦葉長老, 乃此功德之源, 他常於我口中. 中譯 2: 善說法要功德之源的優樓頻羅迦葉尊者安住於我口中. PUṆṆO AṄGULIMĀLO CA UPĀLĪ NANDA-SĪVALĪ 逋温农肮枯哩妈隆咂烏巴地那打西哇利 THERĀ PAÑCA IME JĀTĀ NALĀṬE TILAKĀ MAMA 地拉班加衣美加打那拉他的拉卡嗎嗎 Kho phra Punna, phra Ongkhuliman, phra Ubali, phra Nantha, lae phra Siwali, thera thang ha ong ni jong ma pradissathan pen dilok thi na phak khong khaphajao. These five elders Puṇṇa, Aṅgulimāla, Upālī, Nanda, and Sīvalī have arisen as auspicious marks at the middle of my forehead. (May these five elders - Punna, Angulimala, Upali, Nanda and Sivali dwell like an auspicious tilaka mark in the middle of my forehead). 中譯 1: 般諾, 盎哥魔羅, 優波離, 難陀, 希瓦利這五位長老, 化為吉祥之印從我額頭中央現起. 中譯 2: 般若. 央掘摩羅. 優波離. 難陀. 希瓦利五位尊者化為吉祥印. 安住於我額頭. SESĀSĪTI MAHĀTHERĀ VIJITĀ JINA-SĀVAKĀ 谁啥习底妈哈忒拉威集打集那沙哇卡 ETESĪTI MAHĀTHERĀ JITAVANTO JINORASĀ 耶嘚习底妈哈忒拉集打彎多集諾拉沙 JALANTĀ SĪLA-TEJENA AṄGAMAṄGESU SAṆṬHITĀ 加蘭打西拉地集那肮喀茫科耶苏三替搭 Kho phra mahathera paet sip ong thi luea, phu chana kiles, pen sawok khong phra chinajao, phu rung rueang duai det haeng sin, jong ma pradissathan thi awai-ywa noi yai The rest of the 80 great elders victorious, disciples of the Victor, sons of the Victor, shining with the majesty of moral virtue are established in the various parts of my body. (May the rest of the 80

21 great elders victorious ones who have defeated all the defilements and prospered through their observance of morality dwell within me in the various parts of my body.) 中譯 1: 還有那其他的 80 位大長老, 他們是勝者, 是勝利的佛陀之弟子, 戒德之光芒在綻放, 立於我身體的每個部位. 中譯 2: 其餘八十位長老尊者. 聖者. 勝利佛陀的弟子. 安住於我全身. 綻放出戒德的光輝. RATANAṂ PURATO ĀSI DAKKHIṆE METTA-SUTTAKAṂ 拉打朗普拉多阿西他科一内昧搭苏搭刚 DHAJAGGAṂ PACCHATO ĀSI VĀME AṄGULIMĀLAKAṂ 他嚓康把嚓多阿喜哇昧肮枯哩妈拉刚 Kho an choen phra rattana parit jong ma phi thak bueang na, phra metta parit jong ma phi thak bueang khwa, phra thachakkha parit jong ma phi thak bueang lang, phra angkhuliman parit jong ma phi thak bueang sai, The Ratana Sutta is in front, the Metta Sutta to the right. The Dhajagga Sutta is behind, the Aṅgulimāla Paritta to the left. KHANDHA-MORA-PARITTAÑCA ĀṬĀNĀṬIYA-SUTTAKAṂ 刊他摸拉八哩单咂阿搭那氐丫苏搭刚 ĀKĀSE CHADANAṂ ĀSI SESĀ PĀKĀRA-SAṆṬHITĀ 阿嘎谁嚓他囔阿喜谁啥八嘎拉三替搭 Kho an choen phra khanthaparit, phra moraparit, lae phra atanatiyaparit pen kro kan klang akat, phra parit uen uen pen prakan doi rop. The Khandha and Mora Parittas and the Āṭānāṭiya Sutta are a roof in space. The remaining suttas are established as a rampart.(let the Khandha and Mora Parittas and Āṭānāṭiya Sutta form a canopy to protect my head and shelter me just as these surrounding walls do.) 中譯 1: 寶經 在我前方, 慈經 在我右方, 幢頂經 在我後方, 盎哥羅魔護衛偈 在我左方. 藴護偈, 孔雀護衛偈 與 阿達那提亞經 在虛空覆蓋著, 而其他的經偈則於我四周立成圍牆. 中譯 2: 寶經在我前. 慈經在我右. 幢頂經在我後. 央掘摩羅護衛偈在左. 蘊謢偈. 孔雀護衛偈. 阿達那提亞經形成寶蓋. 於我頭頂虛空覆蓋著. 其餘佛經偈語於我周圍如城牆一般圍繞.

22 JINĀNĀVARA-SAṂYUTTĀ SATTAP-PĀKĀRA-LAṄKATĀ 气那那那哇拉桑唷搭沙打巴卡拉拉卡打 VĀTA-PITTĀDI-SAÑJĀTĀ BĀHIRAJJHATTUPADDAVĀ 哇搭比搭替三嚓搭啪嘿拉嚓堵把他哇 ASESĀ VINAYAṂ YANTU ANANTA-JINA-TEJASĀ 阿谁啥威那央然堵阿囡打气那嘚嚓啥 VASATO ME SAKICCENA SADĀ SAMBUDDHA-PAÑJARE 哇沙多米沙奇集那沙打桑菩達班加勒 Muea khaphajao tham kit khong ton yu nai kro kaew khong phra sammasamphutthajao an song phutthanuphap, waet lom duai prakan haeng phra tham pen nueang nit laew, kho hai ubat (sing tham rai) thang phai nai lae phai nok thi koet jak lom lae nam pen ton, jong thueng khwam phinat duai det haeng phra chinajao an mai mi thi sin sut. Bound by the Victor's authority and strength, seven ramparts arrayed against them, may all misfortunes within and without caused by such things as wind or bile be destroyed without trace through the unending Victor's majesty. (May all the suttas be established and fortified as though a seven-walled fortress to protect me from all external and internal perils, including natural causes of poor health. May this protection be so great as to completely eradicate all dangers.) 中譯 1: 與各個至上之勝力結合, 由七堵法牆圍繞 願風界與膽汁等所帶來的疾病, 以及裡裡外外所有的不幸, 憑著那無窮境的勝力, 皆消滅無餘. 中譯 2: 結合所有至聖之力. 於我身週形成七層水晶結界保護. 由此聖力. 消除由風與水帶來的疾病. 一切內外的障礙不幸. 通通淨除轉化而成吉祥. 無可轉化者. 則盡除無餘. JINA-PAÑJARA-MAJJHAMHI VIHARANTAṂ MAHĪTALE 气那般嚓拉妈嚓嘿威哈兰当妈嘿搭勒 SADĀ PĀLENTU MAṂ SABBE TE MAHĀ-PURISĀSABHĀ 啥他八勒堵茫沙比嘚妈哈逋哩沙沙巴 Kho phra maha burut phu ong art thuk phra ong lao nan, jong aphiban khaphajao, phu sathit yu nai tham klang phra

23 chinabanchon, dam noen chiwit yu bon phuen din thuk muea thoen. As I dwell, in all my affairs, always in the cage of the Selfawakened One, living on earth in the middle of the cage of the Victors, I am always guarded by all of those great noble men. (Let all remaining ills be banished by the power of my observing the moral discipline of the Victorious One whose virtues are innumerable. May all those Buddhas who are arrayed about The Conqueror protect and guard me.) 中譯 1: 於任何事, 我皆常住於正覺之陣. 於勝者之陣的正中, 住於這大地上, 願這些所有偉大卓越的勝者恆常護佑我. 中譯 2: 恆常一切時. 一切地. 我皆安住於此正覺之陣. 祈願所有偉大的勝者. 正覺者護祐於我. ICCEVAMANTO SUGUTTO SURAKKHO 衣機哇慢多蘇古多蘇拉購 JINĀNUBHĀVENA JITUPADDAVO 今那怒巴威那機杜巴打窩 DHAMMĀNUBHAVENA JITĀRISAṄGHO 他妈努啪威那集打利桑購 SAṄGHĀNUBHĀVENA JITANTARĀYO 桑喀努啪威那气单搭拉哟 SADDHAMMĀNUBHĀVA-PĀLITO CARĀMI JINA- PAÑJARETI. 沙黨嗎怒巴哇巴利多加拉迷集那班加利地 Khaphajao dai rap kan khum khrong yang di duai prakan cha ni, kho hai khaphajao chana ubat duai anuphap haeng phra Chinajao, chana khasuek duai anuphap haeng phra Tham, chana antarai thang lai duai anuphap haeng mu Khanasawok khong Phra Phutthajao, anuphap haeng phra sattham jong khum khrong khaphajao yu nai phra Chinabanchon. Thus am I utterly well-sheltered, well-protected. Through the power of the Victor, misfortunes are vanquished. Through the power of the Dhamma, the enemy horde is vanquished. Through the power of the Saṅgha, dangers are vanquished. Guarded by the power of the True Dhamma, I go about in the Victor's Cage. (Thus I am superbly well sheltered, well protected. Through the power of the Victor misfortunes are vanquished. Through the power of the Dhamma the

24 enemy horde is vanquished. Through the power of the Sangha dangers are vanquished. Guarded, protected and guided by the true Dhamma, may I prosper by following the Path of the Victor.) 中譯 1: 如是, 我完完全全地被善護衛. 憑著佛陀勝利之威力, 消除所有困擾, 憑著法的威力, 克服所有敵人所帶來的阻礙, 憑著僧伽的威力, 越過所有危難. 在正法的護佑下, 願我常行於勝者之陣中. 中譯 2: 由此. 我被完全的妥善護衛. 由諸佛之力. 消除所有困擾. 由佛法之力. 降服所有敵人與敵人的阻礙. 由僧伽之力超越所有危難. 由正法真理的引領. 願我常行於勝者之陣中. AGGASĀVIKĀ BHIKKHUNĪ 8 The Great Nun Disciples 大愛道等十三經 RATTAÑÑŪNAṀ BHIKKHUNĪNAṀ, GOTAMĪ JINAMĀTUCHĀ. ṬHAPITĀ AGGAṬṬHĀNAMHI SADĀ SOTTHIṀ KAROTU NO! Gotamī, the Buddha's step-mother, amongst those nuns of long standing, is placed in the first position, (through that) may we always be safe! MAHĀ PAÑÑĀNAM-AGGAṬṬHĀ KHEMĀTHERĪ TI PĀKAṬĀ, SĀVIKĀ BUDDHASEṬṬHASSA SADĀ SOTTHIṀ KAROTU NO! The first amongst those of great wisdom is the renowned elder Khemā, disciple of the excellent Buddha, may we always be safe! THERĪ UPPALAVAṆṆĀ CA IDDHIMANTĪNAM-UTTAMĀ SĀVIKĀ BUDDHASEṬṬHASSA SADĀ SOTTHIṀ KAROTU NO! The elder Uppalavaṇṇā is supreme amongst those with power, disciple of the excellent Buddha, may we always be safe! 8 Pali and English translation of Aggasāvikā Bhikkhunī by Bhikkhu Anandajoti, http://www.ancient-buddhist-texts.net/texts-and-translations/short-pieces/aggasavika- Bhikkhuni.htm.

25 VINAYADHĀRĪNAM-AGGĀ PAṬĀCĀRĀ-TI VISSUTĀ ṬHAPITĀ AGGAṬṬHĀNAMHI SADĀ SOTTHIṀ KAROTU NO! Amongst those who uphold Discipline, first is the famous Paṭācārā, who is placed in first position, (through that) may we always be safe! DHAMMAKATHIKĀNAṀ PAVARĀ DHAMMADINNĀ-TI NĀMIKĀ ṬHAPITĀ AGGAṬṬHĀNAMHI SADĀ SOTTHIṀ KAROTU NO! Amongst those who speak on Dhamma, the noble one called Dhammadinnā is placed in the first position, (through that) may we always be safe! JHĀYIKĀNAṀ BHIKKHUNĪNAM NANDĀ THERĪ TI NĀMA SĀ, AGGAṬṬHĀNĀTHITĀ ĀHU SADĀ SOTTHIṀ KAROTU NO! Amongst those who attain absorption, the Elder called Nandā Is said to hold first position, (through that) may we always be safe! ĀRADDHAVIRIYĀNAṀ AGGĀ SOṆĀ THERĪ TI NĀMIKĀ, ṬHAPITĀ TATTHA ṬHĀNAMHI SADĀ SOTTHIṀ KAROTU NO! Amongst those who stir up energy, the elder called Soṇā is first, (she) is placed in that position, (through that) may we always be safe! DIBBACAKKHUKĀNAM-AGGĀ SAKULĀ ITI VISSUTĀ VISUDDHANAYANĀ SĀ PI SADĀ SOTTHIṀ KAROTU NO! Amongst those with Divine-Eyes, the famous Sakulā is the first, she who has purified her eyes, (through that) may we always be safe! KUṆḌALAKESĪ BHIKKHUNĪ KHIPPĀBHIÑÑĀNAM- UTTAMĀ ṬHAPITĀ YEVA ṬHĀNAMHI SADĀ SOTTHIṀ KAROTU NO! The Nun Kuṇḍalakesī is supreme 'mongst those with quick knowledge, (she is) placed in first position, (through that) may we always be safe! THERĪ BHADDĀ KAPILĀNĪ PUBBAJĀTĪNAM-ANUSSARĪ TĀSAṀ YEVA BHIKKHUNĪNAṀ SADĀ (/AGGA 9 ) SOTTHIṀ 9 In Thai version, AGGA instead of SADĀ

26 KAROTU NO! The elder Bhaddā Kapilā, amongst those who recall past lives, (is the first) amongst (all) those Nuns, (through that) may we always be safe! THERĪ TU BHADDĀ KACCĀNĀ MAHĀBHIÑÑĀNAM- UTTAMĀ. JINENA SUKHADUKKHAṀ SĀ SADĀ SOTTHIṀ KAROTU NO! The elder Bhaddā Kaccānā is supreme amongst those with deep knowledge. Through conquering pleasure and pain, (through that) may we always be safe! LŪKHACĪVARADHĀRĪNAṀ AGGĀ KISĀ PI GOTAMĪ, ṬHAPITĀ AGGAṬṬHĀNAMHI SADĀ SOTTHIṀ KAROTU NO! Amongst those who wear rough robes the first is (called) Kisā Gotamī, (she) is placed in first position, (through that) may we always be safe! SIṄGĀLAMĀTĀ BHIKKHUNĪ SADDHĀDHIMUTTĀNAM- UTTAMĀ KAROTU NO MAHĀSANTIṀ ĀROGYAÑ-CA SUKHAṀ SADĀ! The Nun Sigāla's Mother is supreme amongst the faith-released, (through that) may we have great peace, good health and happiness forever! AÑÑĀ BHIKKHUNIYO SABBĀ NĀNĀGUṆADHARĀ BAHŪ PĀLENTU NO SABBABHAYĀ SOKAROGĀDISAMBHAVĀ. Of the other nuns they all had many and quite diverse virtues. They protect us from all fears, grief and disease that has arisen, SOTAPANNĀDAYO SEKKHĀ SADDHĀPAÑÑĀSĪLĀDIKĀ BHĀGASO KILESADAHANĀ SADĀ SOTTHIṀ KAROTU NO! Those in training, having faith, wisdom, virtue and so forth, beginning with stream-enterers, have burned a portion of their defilements, (through that) may we always be safe! 大愛道等十三經 (AN 1.235-247) 诸比丘! 我声闻中 [ 第一 ] 比丘尼, 出家久者, 是摩诃波阇波提瞿昙弥. 大慧者, 是谶摩. 具神通者, 优婆拉瓦那是 [ 莲华色 ]. 持律者, 是波咤左啰. 说法者, 是曼摩提那. 静虑者, 是难陀. 发勤精进者, 是索那. 具天眼者, 是奢拘梨. 疾速神通者, 是跋陀军

27 陀罗拘夷国. 随念宿住者, 是跋陀迦比罗. 得大神通者, 是巴达卡恰那. 持麤衣者, 是翅舍憍答弥. 信解者, 是私伽罗母. KHATHA NAMASSAKAN PHRA PHUTTHASIHING LEADER 领诵者 : HANDA MAYAṀ BUDDHASIHINGGAPASANGSA- GĀTHĀYO BUDDHASIHINGGO NAMA BHANĀMA SE ALL 全体 : ITI PAVARASIHINGO UTTAMAYASO PI TEICHO YATTHA KATTHA CITTOSO SAKKARO UPADO SAKALA BUDDHA SASANANG JOTAYANTO VADIPO SURANAREHI MAHITO DHARAMANOVA BUDDHOTI Buddha sihingkha ubatma na daendai prasoet tha kroek krai dut kai phra sassada pen thi khaorop nom manut phrom thang theva priap chen chavala sassana thi yuen yong muean nueng phra samphut suvisut phra chon khong daen dai phra dam rong phra sat khong ko jam run duai det sitthisak tha phithak anukun phrasat bo mi sun phra phoem phun mahittha kha kho khao rop nom waji khom khuen bucha phitak tha raksa phrasat ma talot kan puang kha ja prakat putthasat hai phai san kho phra aphiban chinaman niran thoen

28 TIṀSA PĀRAMĪ 10 Thirty Perfections 三十波罗蜜 LEADER 领诵者 : HANDA MAYAṂ DASA PĀRAMĪ KĀRAṂ KAROMASE. Let us now chant the ten perfections (of the Buddha). ALL 全体 : DĀNA PĀRAMĪ SAMPANNO DĀNA UPAPĀRAMĪ SAMPANNO 搭呐八啦米三般譨搭呐五八八啦米三般譨 DĀNA PARAMATTHA PĀRAMĪ SAMPANNO 搭呐八啦吗塌八啦米三般譨 METTĀ MAITRĪ KARUṆĀ MUDITĀ UPEKKHĀ PĀRAMĪ 梅搭吗一提嘎汝拿木底打五北卡八啦米 SAMPANNO ITI PI SO BHAGAVĀ. 三般譨一提比索八嘎哇 Complete in the perfection of giving, the higher perfection of giving, the ultimate perfection of giving, complete in the perfection of loving kindness, friendliness, compassion, sympathetic joy, and equanimity, so indeed is the Blessed One. 彼世尊具足布施波罗蜜, 具足完美之布施波罗蜜, 具足真实究竟的布施波罗蜜, 具足慈心, 友情, 悲心, 喜心, 舍心波罗蜜 SĪLA PĀRAMĪ SAMPANNO SĪLA UPAPĀRAMĪ SAMPANNO 息拉八啦米三般譨息拉五八八啦米三般譨 SĪLA PARAMATTHAPĀRAMĪ SAMPANNO 息拉八啦吗塌八啦米三般譨 METTĀ MAITRĪ KARUṆĀ MUDITĀ UPEKKHĀ PĀRAMĪ 梅搭吗一提嘎汝拿木底打五北卡八啦米 SAMPANNO ITI PI SO BHAGAVĀ. 三般譨一提比索八嘎哇 Complete in the perfection of virtue, the higher perfection of virtue, 10 English translation adapted from Buddhist Chants, Wat Pacharoenrat; Chinese translation posted by Yilefanxing at http://blog.sina.com.cn/s/blog_7c94cd4401018au5.html

29 the ultimate perfection of virtue, complete in the perfection of loving kindness, friendliness, compassion, sympathetic joy, and equanimity, so indeed is the Blessed One. 彼世尊具足持戒波罗蜜, 具足完美之持戒波罗蜜, 具足真实究竟的持戒波罗蜜, 具足慈心, 友情, 悲心, 喜心, 舍心波罗蜜. NEKKHAMMA PĀRAMĪ SAMPANNO 内康玛八啦米三般譨 NEKKHAMMA UPAPĀRAMĪ SAMPANNO 内康玛五八八啦米三般譨 NEKKHAMMA PARAMATTHA PĀRAMĪ SAMPANNO 内康玛八啦吗塌八啦米三般譨 METTĀ MAITRĪ KARUṆĀ MUDITĀ UPEKKHĀ PĀRAMĪ 梅搭吗一提嘎汝拿木底打五北卡八啦米 SAMPANNO ITI PI SO BHAGAVĀ. 三般譨一提比索八嘎哇 Complete in the perfection of renunciation, the higher perfection of renunciation, the ultimate perfection of renunciation, complete in the perfection of loving kindness, friendliness, compassion, sympathetic joy, and equanimity, so indeed is the Blessed One. 彼世尊具足出离波罗蜜, 具足完美之出离波罗蜜, 具足真实究竟的出离波罗蜜, 具足慈心, 友情, 悲心, 喜心, 舍心波罗蜜. PAÑÑĀ PĀRAMĪ SAMPANNO PAÑÑĀ UPAPĀRAMĪ SAMPANNO 般亚八啦米三般譨般亚五八八啦米三般譨 PAÑÑĀ PARAMATTHA PĀRAMĪ SAMPANNO 般亚八啦吗塌八啦米三般譨 METTĀ MAITRĪ KARUṆĀMUDITĀ UPEKKHĀ PĀRAMĪ 梅搭吗一提嘎汝拿木底打五北卡八啦米 SAMPANNO ITI PI SO BHAGAVĀ. 三般譨一提比索八嘎哇 Complete in the perfection of wisdom, the higher perfection of wisdom, the ultimate perfection of wisdom, complete in the perfection of loving kindness, friendliness, compassion, sympathetic

30 joy, and equanimity, so indeed is the Blessed One. 彼世尊具足智慧波罗蜜, 具足完美之智慧波罗蜜, 具足真实究竟的智慧波罗蜜, 具足慈心, 友情, 悲心, 喜心, 舍心波罗蜜. VIRIYA PĀRAMĪ SAMPANNO VIRIYA UPAPĀRAMĪ SAMPANNO 威里亚八啦米三般譨威里亚五八八啦米三般譨 VIRIYA PARAMATTHA PĀRAMĪ SAMPANNO 威里亚八啦吗塌八啦米三般譨 METTĀ MAITRĪ KARUṆĀMUDITĀ UPEKKHĀ PĀRAMĪ 梅搭吗一提嘎汝拿木底打五北卡八啦米 SAMPANNO ITI PI SO BHAGAVĀ. 三般譨一提比索八嘎哇 Complete in the perfection of energy, the higher perfection of, the ultimate perfection of energy, the perfection of loving kindness, friendliness, compassion, sympathetic joy, and equanimity, so indeed is the Blessed One. 彼世尊具足精进波罗蜜, 具足完美之精进波罗蜜, 具足真实究竟的精进波罗蜜, 具足慈心, 友情, 悲心, 喜心, 舍心波罗蜜. KHANTI PĀRAMĪ SAMPANNO 堪迪八啦米三般譨 KHANTI UPAPĀRAMĪ SAMPANNO 堪迪五八八啦米三般譨 KHANTI PARAMATTHA PĀRAMĪ SAMPANNO 堪迪八啦吗塌八啦米三般譨 METTĀ MAITRĪ KARUṆĀMUDITĀ UPEKKHĀ PĀRAMĪ 梅搭吗一提嘎汝拿木底打五北卡八啦米 SAMPANNO ITI PI SO BHAGAVĀ. 三般譨一提比索八嘎哇 Complete in the perfection of patience, the higher perfection of patience, the ultimate perfection of patience, complete in the perfection of loving kindness, friendliness, compassion, sympathetic joy, and equanimity, so indeed is the Blessed One. 彼世尊具足忍辱

31 波罗蜜, 具足完美之忍辱波罗蜜, 具足真实究竟的忍辱波罗蜜, 具足慈心, 友情, 悲心, 喜心, 舍心波罗蜜. SACCA PĀRAMĪ SAMPANNO SACCA UPAPĀRAMĪ SAMPANNO 洒加八啦米三般譨洒加五八八啦米三般譨 SACCA PARAMATTHA PĀRAMĪ SAMPANNO 洒加八啦吗塌八啦米三般譨 METTĀ MAITRĪ KARUṆĀMUDITĀ UPEKKHĀ PĀRAMĪ 梅搭吗一提嘎汝拿木底打五北卡八啦米 SAMPANNO ITI PI SO BHAGAVĀ. 三般譨一提比索八嘎哇 Complete in the perfection of truthfulness, the higher perfection of truthfulness, the ultimate perfection of truthfulness, complete in the perfection of loving kindness, friendliness, compassion, sympathetic joy, and equanimity, so indeed is the Blessed One. 彼世尊具足真实波罗蜜, 具足完美之真实波罗蜜, 具足真实究竟的真实波罗蜜, 具足慈心, 友情, 悲心, 喜心, 舍心波罗蜜. ADHIṬṬHĀNA PĀRAMĪ SAMPANNO 阿底塔呐八啦米三般譨 ADHIṬṬHĀNA UPAPĀRAMĪSAMPANNO 阿底塔呐五八八啦米三般譨 ADHIṬṬHĀNA PARAMATTHA PĀRAMĪ SAMPANNO 阿底塔呐八啦吗塌八啦米三般譨 METTĀ MAITRĪ KARUṆĀ MUDITĀ UPEKKHĀ PĀRAMĪ 梅搭吗一提嘎汝拿木底打五北卡八啦米 SAMPANNO ITI PI SO BHAGAVĀ. 三般譨一提比索八嘎哇 Complete in the perfection of resolution, the higher perfection of resolution, the ultimate perfection of resolution, complete in the perfection of loving kindness, friendliness, compassion, sympathetic joy, and equanimity, so indeed is the Blessed One. 彼世尊具足决意波罗蜜, 具足完美之决意波罗蜜, 具足真实究竟的决意波罗蜜, 具足慈心, 友情, 悲心, 喜心, 舍心波罗蜜.

32 METTĀ PĀRAMĪ SAMPANNO METTĀ UPAPĀRAMĪ SAMPANNO 每塔八啦米三般譨每塔五八八啦米三般譨 METTĀ PARAMATTHA PĀRAMĪ SAMPANNO 每塔八啦吗塌八啦米三般譨 METTĀ MAITRĪ KARUṆĀMUDITĀ UPEKKHĀ PĀRAMĪ 梅搭吗一提嘎汝拿木底打五北卡八啦米 SAMPANNO ITI PI SO BHAGAVĀ. 三般譨一提比索八嘎哇 Complete in the perfection of loving kindness, the higher perfection of loving kindness, the ultimate perfection of loving kindness, the perfection of loving kindness, friendliness, compassion, sympathetic joy, and equanimity, so indeed is the Blessed One. 彼世尊具足慈心波罗蜜, 具足完美之慈心波罗蜜, 具足真实究竟的慈心波罗蜜, 具足慈心, 友情, 悲心, 喜心, 舍心波罗蜜 UPEKKHĀ PĀRAMĪ SAMPANNO 吾呗卡八啦米三般譨 UPEKKHĀ UPAPĀRAMĪSAMPANNO 吾呗卡五八八啦米三般譨 UPEKKHĀ PARAMATTHA PĀRAMĪ SAMPANNO 吾呗卡八啦吗塌八啦米三般譨 METTĀ MAITRĪ KARUṆĀ MUDITĀ UPEKKHĀ PĀRAMĪ 梅搭吗一提嘎汝拿木底打五北卡八啦米 SAMPANNO ITI PI SO BHAGAVĀ. 三般譨一提比索八嘎哇 Complete in the perfection of equanimity, the higher perfection of equanimity, the ultimate perfection of equanimity, complete in the perfection of loving kindness, friendliness, compassion, sympathetic joy, and equanimity, so indeed is the Blessed One. 彼世尊具足舍波罗蜜, 具足完美之舍波罗蜜, 具足真实究竟的舍波罗蜜, 具足慈心, 友情, 悲心, 喜心, 舍心波罗蜜. DASA PĀRAMĪ SAMPANNO DASA UPAPĀRAMĪ SAMPANNO

33 答洒八啦米三般譨答洒五八八啦米三般譨 DASA PARAMATTHA PĀRAMĪ SAMPANNO 答洒八啦吗塌八啦米三般譨 METTĀ MAITRĪ KARUṆĀMUDITĀ UPEKKHĀ PĀRAMĪ 梅搭吗一提嘎汝拿木底打五北卡八啦米 SAMPANNO ITI PI SO BHAGAVĀ. 三般譨一提比索八嘎哇 Complete in the ten perfections, the ten higher perfections, the ten ultimate perfections, complete in the perfection of loving kindness, friendliness, compassion, sympathetic joy, and equanimity, so indeed is the Blessed One. 彼世尊具足十波罗蜜, 具足完美之十波罗蜜, 具足真实究竟的十波罗蜜, 具足慈心, 友情, 悲心, 喜心, 舍心波罗蜜. BUDDHAṂ SARAṆAṂ GACCHĀMI NAMĀMIHAṂ. ATTHANGA DISANI 11 Khatha Phothibat 八方 ( 十方 ) 护卫偈 1. BURAPHARASSAMING PHRAPHUTTHAKHUNANG 布拉帕拉萨盟把拉普打昆郎 Protection from Buddha in the eastern area 在东部有佛保护. BURAPHARASSAMING PHRATHAMMETTANG 布拉帕拉萨盟把那党美当 Guidance from the Dhamma in the eastern area 在东部有佛法指导. BURAPHARASSAMING PHRASANGKHANANG 布拉帕拉萨盟把那桑卡郎 Guidance form the Sangha in the eastern area 在东部有僧伽指导. 11 English translation and Chinese transliteration as posted at and edited by eneohkh, http://cforum.cari.com.my/forum.php?mod=viewthread&tid=2559480

34 THUKKHAROKHAPHAYANG VIVANCHAIYE SAPPHATHUK SAPPHASOK SAPPHAROK SAPPHAPHAI SAPPHAKHRO SANIAT JANRAI VIVANCHAIYE 杜卡罗卡把洋为晚柴也苏巴杜苏巴苏苏巴克罗苏巴拍苏巴克洛洒尼亚灿来 Suffering and lamentation be destroyed, suffering, sadness, sickness, danger stars, not so good or bright be destroyed. 痛苦, 悲伤, 疾病, 任何不祥的征兆, 恶星, 梦靥以及一切不如意的事, 一一化解, 消失. SAPPHATHANANG SAPPHALAPHANG PHAVANTUME RAKKHANTU SURAKKHANTU 为晚柴也苏巴打郎苏巴克拉邦拍晚杜地那看杜苏拉卡杜 May there be prosperity, good luck, blessings and protection from the Triple Gems in the eastern area or path 愿一切众生皆繁荣, 得好运, 有三宝保护. Repeat the above replacing PŪRABĀ with 重复上述, 替换 布拉帕 为 : 2. AKHANE ( 阿卡尼 )=South-East Direction 东南方 ; 3. THAKSIN ( 打信 ) =South Direction 南方 4. HORADI ( 河拉地 )=South-West Direction 西南方 ; 5. PAJJIM ( 把金 )=West Direction 西方 6. PHAYAP ( 把亚 )= North West Direction 西北方 ; 7. UDORN (utra)( 午冬 )= North Direction 北方 ; 8. ISAN ( 以三 )= North East Direction 东北方 9. AKAT ( 阿卡 )= Above 上方 10. PATHAVI ( 巴打为 )= Below 下方 ;

35 UDDISSANĀDHIṬṬHĀNA GĀTHĀ 12 Verses of Dedication of Merit and Aspiration 迴向功德 LEADER 领诵者 : [HANDA MAYAṂ UDDISSANĀDHIṬṬHĀNA-GĀTHĀYO BHANĀMA SE:] Now let us chant the verses of dedication (sharing) and determination (aspiration) ALL 全体 : IMINĀ PUÑÑA-KAMMENA Duai bun ni uthit hai I dedicate the blessings that have arisen from my practice to UPAJJHĀYĀ GUṆUTTARĀ Upatcha phu loet khun My most venerable preceptor ĀCARIYŪPAKĀRĀ CA Lae ajan phu kuea nun And teachers who have helped me, MĀTĀ-PITĀ CA ÑĀTAKĀ PIYĀ MAMAṂ Thang pho mae lae puang yat My mother, father and relatives, [By the power of dedication of merit (through the goodness that arises from my practice), may my preceptors, teachers, guides of great virtue (benefactors), mother, father, relatives,] SURIYO CANDIMĀ RĀJĀ Sun jan lae racha The sun, the moon, king and queen, worldly powers, GUṆAVANTĀ NARĀPI CA Phu song khun rue sung chat Virtuous human beings, BRAHMA-MĀRĀ CA INDĀ CA Phrom man lae intharat Supreme beings, demons and high gods, 12 Chinese version by Bhikkhu Dhammavaro ( 法增比丘 ), posted at http://tisarana.blogspot.com/2012/05/blog-post_8189.html

LOKAPĀLĀ CA DEVATĀ Thang thuay thep lae lokaban Guardian deities of the world, celestial beings, [The sun, the moon, virtuous persons and leaders of the world), Brahmas, Mara, Indra, deities and guardian kings] YAMO MITTĀ MANUSSĀ CA Yomarat manut mit Yama, the Lord of death, all people- friendly, MAJJHATTĀ VERIKĀPI CA Phu pen klang phu jong phlan Indifferent and hostile, SABBE SATTĀ SUKHĪ HONTU Kho hai pen suksan thuk thua na ya thuk ton May all beings be well and free from unsatisfactoriness. PUÑÑĀNI PAKATĀNI ME Bun phong thi kha tham jong chuay amnuay suphaphon May the skillful deeds done by me [Yamaraja, human beings, those who are friendly, neutral, hostile. May all of them be happy, far from miseries.] SUKHAṂ CA TIVIDHAṂ DENTU Hai suk sam yang lon Bring you threefold bliss. KHIPPAṂ PĀPETHA VOMATAṂ Hai lu thueng nipphan phlan May this transference of merit quickly bring you to the Deathless. IMINĀ PUÑÑA-KAMMENA Duai bun ni thi rao tham By this meritorious deed of goodness IMINĀ UDDISENA CA Lae uthit hai puang sat And through this act of sharing KHIPPĀHAṂ SULABHE CEVA Rao phlan dai sueng kan tat May I likewise attain the cutting off TAṆHUPĀDĀNA-CHEDANAṂ Tua tanha upathan 36

37 Of craving and clinging. [Through the meritorious deeds done by me, may they gain threefold bliss and soon attain Nibbāna, Through this merit done by me, and dedicated to all beings, may I soon be freed from craving, clinging, and mental impurities,] YE SANTĀNE HINĀ DHAMMĀ Sing chua nai duang jai Whatever faults I have YĀVA NIBBĀNATO MAMAṂ Kwa rao ja thueng nipphan Until I attain liberation NASSANTU SABBADĀ-YEVA Malai sin jak san dan May they be quickly overcome. YATTHA JĀTO BHAVE BHAVE Thuk thuk phop thi rao koet Wherever I am born UJU-CITTAṂ SATI-PAÑÑĀ Mi jit trong lae sati thang panya an prasoet May there be an upright mind with mindfulness, supreme wisdom SALLEKHO VĪRIYAMHINĀ Phrom thang khwam phian lert pen khrueang khut kiles hai And perseverance. May these work together to uproot all defilements. [entirely cease, until I attain Nibbāna. In every kind of birth, may I have an upright (righteous) mind, with mindfulness, wisdom, and excellent diligence to extinguish all defilements,] MĀRĀ LABHANTU NOKĀSAṂ Okat ya phueng mi kae mu man sin thanglai May all harmful influences KĀTUÑ-CA VĪRIYESU ME Pen chong prathusarai tham lai lang khwam phian jom Not weaken my efforts. [May I be free from all evils (evil forces) that could weaken my effort (resolve),]

38 BUDDHO DĪPAVARO NĀTHO Phra Phut phu boworanat The Buddha is the unexcelled protector, DHAMMO NĀTHO VARUTTAMO Phra Tham thi phueng udom The Dhamma is the supreme protection, NĀTHO PACCEKA-BUDDHO CA Phra Pajjekaphuttha som Peerless is the Silent Buddha, SAṄGHO NĀTHOTTARO MAMAṂ Thop Phra Song thi phueng phayong The Sangha is my true refuge. [The Buddha is my excellent refuge, the Dhamma is my supreme protection, the silent Buddha is my noble Lord, and the Saṅghā is my excellent support,] TESOTTAMĀNUBHĀVENA Duai anuphap nan By the power of these Supreme Ones Kho mu man ya dai chong May I rise above all ignorance. [By their supreme powers, may all Maras (obstructions, defilements, etc.) be dispelled.] DASAPHUÑÑĀNUBHĀVENA Duai det bun thang sip pong Through this tenfold merit MĀROKĀSAṂ LABHANTU MĀ Ya poet okat kae man thoen May all obstacles cease to manifest. 愿以此功德, 我回向给予, 大恩德戒师, 善教导师长, 父母亲眷属, 日月神国王, 崇高德行者, 梵天帝释魔, 天神众护法, 阎罗及人类, 怨亲与债主, 不相识的人, 愿他们得到, 和平与安乐, 带来福吉祥, 盈溢三种乐, 现, 来, 涅盘乐, 直到证涅盘. 愿以此功德, 回向给众生, 使我能断除, 欲望及执取, 心中的污染, 在我未证悟, 涅盘境之前, 须摧毁障碍,

39 每一生一世 以正念智慧 无比的精进 铲除诸烦恼 令魔无得乘 破坏我精进.佛为皈依处 法为皈依处 僧为皈依处 以及辟支佛 以此之威力 不让魔破坏. Dhammapada Verse 201 Kosalaranno Parajaya Vatthu 法句经樂品 Jayaṃ veraṃ pasavati, dukkhaṃ seti parājito; Upasanto sukhaṃ seti,hitvā jayaparājayaṃ. 201. Victory begets enmity; the defeated dwell in pain. Happily the peaceful live, discarding both victory and defeat. 201. 胜利生憎怨 败者住苦恼.胜.败兩俱舍 和静住安樂. Verse 253 Malavagga Vatthu 法句经垢秽品 253. Paravajjānupassissa, niccaṃ ujjhānasaññino; Āsavā tassa vaḍḍhanti, ārā so āsavakkhayā. 253. He who seeks another s faults, who is ever censorious his cankers grow. He is far from destruction of the cankers. 253. 若見他人过 心常易忿者 增长于烦恼 去断惑远矣. Note: All Dhammapada verses in this book are quoted from The Dhammapada The Buddha s Path of Wisdom (E-book edition, 2012) by Buddharakkhita, and Chinese translation of the same book by Yeh chün(葉均).

40 II. REFLECTION AND CONTEMPLATION ARIYA DHANA GĀTHĀ13 Verse on Noble Wealth 有偈 LEADER 领诵者: HANDA MAYAṂ ARIYA DHANA GĀTHĀYO BHAṆĀMA SE: Choen thoet rao thang lai jong klao khatha sansoen ariyasap thoet ALL 全体: YASSA SADDHĀ TATHĀGATE ACALĀ SUPATIṬṬHITĀ Sattha nai Phra Ta-tha-khot khong phu dai tang man yang di mai wan wai SĪLAÑCA YASSA KALYĀṆAṂ ARIYAKANTAṂ PASAṂSITAṂ Lae sin khong phu dai ngot ngam pen thi san soen thi pho jai khong phra Ariyajao One whose conviction in the Tathāgata is unshakable, wellestablished, whose virtue is admirable, praised, cherished by the Noble Ones, 於如來之信心不動而善安立聖者之樂稱讚於戒善自受持, SAṄGHE PASĀDO YASSATTHI UJUBHŪTAÑCA DASSANAṂ Khwam lueam sai khong phu dai mi nai mukhanasawok lae khwam hen khong phu dai trong ADAḶIDDOTI TAṀ ĀHU AMOGHAN-TASSA JĪVITAṀ. Bandit klao riak khao phu nan wa khon mai jon chiwit khong khao mai pen man Who has faith in the Saṅgha, straightforwardness, vision: "He is not 13 English translation from A Chanting Guide of Dhammayut Order, USA ; Chinese translation consulted: Sagāthakasutta 有偈 (SN 55.51, 1047) by 菩提僧團, posted at 巴利聖典網站, https://sites.google.com/site/palishengdian/pali/da/sn/sn55/sn55-6.

41 poor," they say. His life has not been in vain. 於僧伽具信樂所見之直心人其活命名之為不空以及不貧 TASMĀ SADDHAN-CA SĪLAÑ-CAPASĀDAṀ DHAMMA- DASSANAṀ ANUYUÑJETHA MEDHĀVĪ SARAṀ BUDDHĀNA-SĀSANANTI. Phro cha nan muea raluek dai thueng kham sang son khong Phra Phutthajao yu, phu mi panya khuan ko sang sattha sin khwam lueam sai lae khwam hen Tham hai nueang nueang So conviction and virtue, faith, and dhamma-vision should be cultivated by the wise, remembering the Buddhas teachings. 故賢者唯以佛之教而誠持念精勤信心持戒勉勵淨信法見. ABHIṆHA-PACCAVEKKHAṆA-PĀTHAṂ Five Subjects for Reflection 五项主题应常省察 (Jaroen Aphinnaha-pajjavekkhana doi sang khep) LEADER 领诵者 : HANDA MAYAṂ ABHIṆAHA-PACCAVEKKHAṆA-PĀTHAṂ BHAṆĀMA SE: Choen thoet rao thang lai jong klao kham sa-daeng Thamma thi tong phijarana thuk thuk wan thoet Let us now recite the passage for frequent recollection: ALL 全体 : JARĀ-DHAMMĀMHI JARAṂ ANATĪTĀ Rao mi khwam kae pen thammada ja luang phon khwam kae pai mai dai. I am subject to ageing. Ageing is unavoidable. ( 老法 :) 我必会老, 我尚未超越老 ; 1. BYĀDHI-DHAMMĀMHI (/DHAMMOMHI for man) BYĀDHIṂ ANATĪTĀ. Rao mi khwam jep khai pen thammada ja luang phon khwam jep khai pai mai dai.

42 I am subject to illness. Illness is unavoidable. ( 病法 :) 我必会病, 我尚未超越病 ; 2. MARAṆA-DHAMMĀMHI (/DHAMMOMHI for man) MARAṆAṂ ANATĪTĀ. Rao mi khwam tai pen thammada ja luang phon khwam tai pai mai dai. I am subject to death. Death is unavoidable. ( 死法 :) 我必会死, 我尚未超越死 ; 3. SABBEHI ME PIYEHI MANĀPEHI NĀNĀ-BHĀVO VINĀ- BHĀVO. Rao jak pen tang tang khue wa rao jak tong phlat phrak jak khong rak khong chop jai thang sin pai. I will grow different, separate from all that is dear and appealing to me. 一切我所喜爱 可意的会分散 别离 ; 4. KAMMASSAKĀMHI (/KAMMASSAKOMHI for man) KAMMA-DĀYĀDĀ KAMMA-YONI KAMMA-BANDHU KAMMA-PAṬISARAṆĀ (/PAṬISARAṆO for man). Rao mi kam pen khong khong ton, mi kam pen phu hai phon, mi kam pen daen koet, mi kam pen phaophan, mi kam pen thi phueng asai, I am the owner of my actions, heir to my actions, born of my actions, related through my actions, and live dependent on my actions. 我是业的所有者, 业的继承者, 以业为起源, 以业为亲属, 以业为皈依处 YAṂ KAMMAṂ KARISSĀMI KALYĀṆAṂ VĀ PĀPAKAṂ VĀ TASSA DĀYĀDĀ (/DĀYĀDO for man) BHAVISSĀMI. Rao jak tham kam an dai wai, di rue chua ko tam, rao jak tong pen phu dai rap phon khong kam nan Whatever I do, for good or for evil, to that will I fall heir. 无论我所造的是善或恶之业, 我将是它的承受者 EVAṂ AMHEHI ABHIṆHAṂ PACCAVEKKHITABBAṂ TI. Rao thang lai phueng phijarana yang ni thuk thuk wan dang ni. We should often reflect on this. 我们应当如此经常地省察

43 BHADDEKARATTA GĀTHĀ 14 Verses on a Single Night 一夜贤者偈 LEADER 领诵者 : [HANDA MAYAṀ BHADDEKARATTAGĀTHĀYO BHAṆĀMASE] (Choen thoet rao thang lai jong klao khatha sa-daeng phu mi ratri dieo jaroen thoet) ALL 全体 : ĀTĪTAṀ NĀNVĀGAMEYYA - NAPPATIKAṀKHE ANĀGATAṀ Bukkhon mai khuan tam khit thueng sing thi luang pai laew duai a-lai, lae mai phueng phawong thueng sing thi yang mai ma thueng One ought not to long for what has passed away, nor be anxious over things which are yet to come. 不追忆过去, 不期待未来. YADATĪTAMPAHĪNANTAṂ - APPATTAÑCA ANĀGATAṀ Sing pen adit ko la pai laew, sing pen anakhot ko yang mai ma The past has left us, the future has not arrived. 过去已过去, 未来未到来. PACCUPPANNAÑCA YO DHAMMAṀ - TATTHA TATTHA VIPASSATI ASAṀHIRAṀ ASAṀKUPPAṀ - TAṀ VIDDHĀ MANŪBRŪHAYE Phu dai hen tham an koet khuen cha-pho na nai thi nan nan yang jaem jaeng, mai ngon ngaen khlon khlaen, khao khuan phok phun akan chen nan wai. Whoever sees the present dhammas direct and clear just as they are, is unshakeable, immovable, secure. One should accumulate such moments. 现在所生法, 当处即观照. 智者增修彼. AJJEVA KICCAMĀTAPPAṀ - KO JAÑÑĀ MARAṆAṀ SUVE Khwam phian pen kit thi tong tham wan ni, khrai ja ru khwam tai mae phrung ni 14 Chinese translation consulted: that by Mahinda Bhikkhu (China) in Theravāda Buddhist Chants 上座部佛教念诵集 (2011).

44 Effort is the duty of today, even tomorrow death may come. 不羁. 不动摇. 热忱今日事, 谁知明日死? NA HI NO SAṀGARANTENA - MAHĀSENENA MACCUNĀ Phro kan phlat phian to majjurat sueng mi sena mak yom mai mi sam rap rao We are powerless to fend off Death and his great armies. 绝没有不与死大军相约. EVAṀ VIHĀRIMĀTĀPIṀ - AHORATTAMATANDITAṀ TAṀ VE BHADDEKARATTOTI - SANTO ĀCIKKHATE MUNI Muni phu sa-ngop yom klao riak phu mi khwam phian yu chen nan, mai kliat khran thang klang wan klang khuen wa phu pen yu mae phiang ratri dieo ko na chom dang ni. The Sages of Peace speak of that one who strives, never lazy throughout the entire day and night: "Praise the one who truly lives even a single night." 如此热忱住, 日夜不懈惰, 此一夜贤者, 寂静牟尼说. KHEMĀKHEMA SARAṆAGAMANA PARIDĪPIKA GĀTHĀ 15 Verses on True and Excellent Refuge 最上皈依偈 LEADER 领诵者 : HANDA MAYAṂ KHEMAKHEMA-SARANA- DIPIKA-GATHA YŌ BHAṆĀMA SE: (Choen thoet rao thang lai jong klao khatha sa-daeng thi phueng an ka-sem lae mai ka-sem thoet) ALL 全体 : BAHUṀ VE SARAṆAṀ YANTI - PABBATĀNI VANĀNI CAĀRĀMARUKKHACETYĀNI - MANUSSĀ BHAYATAJJITĀ 15 Dhammapada verses 188-192; Chinese translations consulted include those of Mahinda Bhikkhu (China), in Theravāda Buddhist Chants 上座部佛教念诵集 (2011); those by 菩提僧團, posted at https://sites.google.com/site/palishengdian/pali/da/kn/dhp/dhp14; and those by 法增比丘 (Dhammavaro Bhikkhu) in 南傳法句經新譯 (2001).

45 Manut pen an mak muea koet mi phai khuk kham laew ko thue ao phu-khao bang pamai bang aram lae rukkhajedi bang pen sarana (pen thi phueng pen khrueang kamjat thuk) When danger threatens, most people run awayto sacred mountains, forests, temples, and shrines. 诸人恐怖故, 多前往皈依, 山川与森林, 园苑树支提 ( 诸神庙堂 ) NETAṀ KHO SARAṆAṀ KHEMAṀ - NETAṀ SARAṆAMUTTAMAṀ NETAṀ SARAṆAMĀGAMMA - SABBADUKKHĀ PAMUCCATI Nan mi chai sarana an kasem loei nan mi chai sarana an sung sut, khao asai sarana nan laew yom mai phon jak thuk thang puang dai Those are not the highest refuge,they are not truly safe. Dependence upon them is no escape from suffering. 此依非安稳, 此依非最上 ; 如是皈依者, 不離一切苦 YO CA BUDDHAÑCA DHAMMAÑCA SAṀGHANCA SARAṆAṂ GATO CATTARI ARIYASACCĀNI - SAMMĀPPAÑÑĀYA PASSATI Suan phu dai thue ao Phraphut Phratham lae Mukhanasawok phu prasoet pen sarana laew hen ariyasaj khue khwam jing an prasoet si duai panya an chop Whoever goes to refuge in the Buddha, Dhamma and Sangha, through right wisdom realizes the Four Noble Truths: 若人皈依佛, 皈依法及僧, 由於正智慧, 得見四聖諦 DUKKHAṀ DUKKHASAMUPPĀDAṀ - DUKKHASSA CA ATIKKAMAṀARIYAÑC'AṬṬHAṄGIKAṂ MAGGAṀ - DUKKHUPASAMA GAMINAṀ Khue hen khwam thuk het koet thuk (rue khwam koet ruam haeng thuk) khwam kao luang thuk sia dai lae hon thang mi ong paet an prasoet khruang thueng khwam ra-ngap thuk Namely, Dukkha, its arising, its transcendence, and the Noble Eightfold Path to perfect peace. 苦与苦之集, 及超越于苦 ( 苦灭谛道谛 ), 并八支圣道 ( 八正道 : 正见, 正思惟, 正语, 正业, 正命, 正精进, 正念, 正定 ), 导至苦寂灭 ), 导至苦寂止

46 ETAṀ KHO SARAṆAṀ KHEMAṀ - ETAṀ SARAṆAMUTTAMAṀ ETAṀ SARAṆAMĀGAMMA - SABBADUKKHĀ PAṀUCCATI Nan lae pen sarana an kasem nan pen sarana an sung sut khao asai sarana nan laew yom phon jak thuk thang puang dai. This refuge is truly excellent and secure; Wise reliance upon it releases us from all Dukkha. 此皈依安稳, 此皈依最上 ; 此乃真皈依, 能脱离众苦. OVĀDA-PĀṬIMOKKHA GĀTHĀ Three Exhortations of the Buddha 教诫巴帝摩卡偈 HANDA MAYAṀ OVĀDA-PĀṬIMOKKHA GĀTHĀYO BHANAMA SE Choen thoet rao thang lai jong klao khatha sa-daeng phra ovathapatimok thoet SABBAPĀPASSA AKARANAṀ Kan mai tham bap thang puang Never doing the least evil 莫作一切恶 KUSALASSŪPASAMPADĀ Kan tham kuson hai thueng phrom In virtue always fulfilled 具足于诸善 SACITTAPARIYODAPANAṀ Kan chamrajit khong ton hai khao rop Purifying one's own heart 净化其自心 ETAṀ BUDDHĀNASĀSANAṀ Tham sam yang ni pen kham sang son khong Phra Phutthajao thang lai These are the teaching of all Buddhas. 此是诸佛教 KHANTĪ PARAMAṂ TAPO TĪTIKKHĀ. Khanti khue khwam otklan pen Tham khrueang phao kiles yang

47 ying Patient forbearance is the foremost austerity 忍辱是最高苦行, NIBBĀNAṂ PARAMAṂ VADANTI BUDDHĀ, Phu ru thang lai klao phra nipphan wa pen tham an ying Liberation is foremost. That's what the Buddhas say. 诸佛说涅槃最上. NA HI PABBAJITO PARŪPAGHĀTĪ. Phu kamjat sat uen yu mai chue wa pen banphachit loei He is no monk who injures another 恼他实非出家人 SAMAṆO HOTI PARAṂ VIHEṬHAYANTO Phu tham sat uen hai lam bak yu mai chue wa pen samana loei nor a contemplative, he who mistreats another. 害他者不是沙门 ANŪPAVĀDO ANŪPAGHĀTO. Kan mai phut rai kan mai tham rai Not disparaging, not injuring (in speech and deeds) 不谤不恼害 PĀṬIMOKKHE CA SAṂVARO Kan sam ruam nai patimok restraint in line with the monastic code 护巴帝摩卡 MATTAÑÑUTĀ CA BHATTASMIṂ. Khwam pen phu ru praman nai kan boriphok moderation in food 于食知节量 PANTAÑCA SAYAN'ĀSANAṂ. Kan non kan nang nai thi an sa-ngat Dwelling (sleeping and meditating/practicing) in seclusion. 居边远住处 ; ADHICITTE CA ĀYOGO: Khwam man prakop nai kan tham jit hai ying Commitment to (cultivating the higher mind) the heightened mind 致力增上心 ETAṂ BUDDHĀNA-SĀSANANTI. Tham hok yang ni pen kham sang son khong Phra Phutthajao thang lai. This is the Buddhas' teaching. 此是诸佛教.

48 PATHAMABUDDHABHĀSITA GĀTHĀ (BUDDHAUDĀNAGĀTHĀ) The First Words of Buddha 佛陀的最初之言偈 LEADER 领诵者 : HANDA MAYAṀ PATHAMA BUDDHABHĀSITA GĀTHĀYO BHAṆĀMASE Choen thoet rao thang lai jong klao khatha phut-tha-pha-sit khrang raek khong Phraphutthajao thoet ALL 全体 : ANEKAJĀTI SAṀSĀRAṀ SANDHĀVISSAṀ ANIBBISAṀ 阿内卡加地商沙浪三达威商阿尼比散, Muea rao yang mai phop yan, dai laen thong thiaw pai nai songsan pen anekkachat Before discovering true knowledge, I cycled round in myriad births, GAHAKĀRAṀ GAVESANTO DUKKHĀ JĀTI PUNAPPUNAṀ 咖哈卡浪咖威善多度卡加地普那普曩 Sawaeng ha yu sueng nai chang pluk ruean khue tanha phu sang phop, kan koet thuk khrao pen thuk ram pai Searching for this house's builder: the craving which creates ego existence. Every new birth bringing more suffering. 轮回许多生, 寻找造屋者, 流转没发现, 诸苦再再生. GAHAKĀRAKA DIṬṬHOSI - PUNA GEHAṀ NA KĀHASI 咖哈卡拉卡地陀西普那 K 寒那卡哈西 Ni nae nai chang pluk ruean rao ru jak jao sia laew jao ja tham ruean hai rao mai dai ik to pai Now, I know you, builder of this house, you won't imprison me anymore. 見到你了造屋者! 你已不能再建屋. SABBĀ TE PHĀSUKĀ BHAGGĀ, GAHAKŪṬAṂ VISAṄKHATAṂ; 沙巴贴趴书卡巴咖咖哈苦堂 V 三卡堂 Khrong ruean (khue upathan phop chat) thang mot khong jao rao hak sia laew yot ruean (khue awitcha) rao ko rue sia laew

49 I have pulled down your ridgepole and razed your framework to the ground. 你所有的椽已斷, 你的橫樑已粉碎. VISAṄKHĀRA-GATAṂ CITTAṂ, TAṆHĀNAṂ KHAYAMAJJHAGĀ. V 三咖拉 咖堂 起堂 贪哈曩 咖亚马加咖 Jit khong rao thueng laew sueng saphap thi a-rai prung taeng mai dai ik to pai, man dai thueng laew sueng khwam sin pai haeng tanha (khue thueng nipphan) My mind has entered into that in which nothing can stir it up again, arriving at craving's final end, the unsurpassed peace of nibbana. (My mind has attained the unconditioned, attaining the destruction of craving.) 我心已證無為法.已經達到愛滅盡. Note: House =the body; Builder of the house =craving, tanha. Rafters = defilements, kilesa; Ridge-pole = ignorance, avijja Dhammapadapāḷi 法句經Jarāvagga 老品Verses 153-154 PACCHIMABUDDHOVĀDA PĀṬHA The Final Words of Buddha 佛陀的最后之言诵 (DN 16) LEADER 领诵者: LEADER 领诵者: [HANDA MAYAṀ PACCHIMABUDDHOVĀDAPĀṬHAṂ BHAṆĀMASE Choen thoet rao thang lai jong klao khatha sa-daeng phra owat khrang sut thai khong Phra Phutthajao thoet ALL 全体: HANDADĀNI BHIKKHAVE ĀMANTAYĀMI VO Du kon bhikkhu thang lai bat ni rao kho tuean than thang lai wa Oh Bhikkhus, This is the last occasion to caution all of you thus: 諸比丘, 我告汝等: VAYADHAMMĀ SAŃKHĀRĀ Sang khan thang lai mi khwam sueam pai pen thammada

50 All concocted or conditioned things disintegrate for this is the way of nature. 诸行法皆是坏灭之法. APPAMĀDENA SAMPĀDETHA Than thang lai jong yang khwam mai pramat hai thueng phrom thoet With vigilance, bring mindfulness to perfection. 应自精进不放逸. AYAṀ TATHĀGATASSA PACCHIMĀ VĀCĀ Ni pen phra waja mi nai khrang sut thai khong Phra Tathakhotjao This is the final utterance of the Tathagata. 这是如来最后的遗言. Dīghanikāya 長部經典 Mahāparinibbānasutta 大般涅槃經 (DN 16) SAṄKHĀRAPACCAVEKKHAṆA 16 (Bot-Phijarana-Sangkhan) Contemplation of the Nature of Life 生死省思偈 LEADER 领诵者 : HANDA MAYAṂ SAṄKHĀRAPACCAVEKKHAṆAPĀṬHAṂ BHAṆĀMA SE. Let us now chant the passage to contemplate on the impermanent nature of life: ALL 全体 : SABBE SAṄKHĀRĀ ANICCĀ. Sangkharatham khue sing thi prung taeng khuen, dai kae jitjai khwam rusuek nuek khit lae ruppatham thang lai thang puang, man mai thiang koet khuen laew dap pai mi laew hai pai. Saṅkhara (formations) are mind-body, all material and mental 16 English translation and elaboration from Chanting Book of Suan Mokh, Ver 1.01. Chinese translations consulted include: Dhammapada Verse 41 法句經 - translated by Yeh chün( 葉均 ); https://sites.google.com/site/palishengdian/pali/da/kn/dhp/dhp13; and versions of translations of verses by Mahinda Bhikkhu (China) in Theravada Buddhist Chants, and Bhikkhu Dhammavaro (bracketed here) in Nanchuan Kesong.

51 things. They are impermanent. Once arisen, they cease; possessed, they are lost. 诸行无常 ( 一切因缘和合法无常 ). SABBE SAṄKHĀRĀ DUKKHĀ. Sangkharatham khue sing thi prung taeng khuen, dai kae jitjai khwam rusuek nuek khit lae ruppatham thang lai thang puang, man pen thuk thon dai yak, phro koet khuen laew kae jep tai pai Saṅkhara are mind-body, all material and mental things. They are Dukkha, they do not endure, because once born, they age, fall ill, and die. 诸行是苦 ( 一切因缘和合法是苦 ). SABBE DHAMMĀ ANATTĀ Sing thang lai thang puang thang thi pen sangkhan lae mi chai sangkhan thang mot thang sin, mai pen atta khue mai pen bukkhon mai pen phu kieo khong mai pen sat, mai khuan thue wa pen khong khong rao, wa pen rao, wa pen bukkhon, pen phu kieo khong khong rao All dhammas are non-self - All things, those which are saṅkhara and that which is not, are not ego, are not self, should not be taken as I or mine, as my self or my soul. 诸法无我 ( 一切法无我 ). ADDHUVAṂ JĪVITAṂ, DHUVAṂ MARAṆAṂ Chiwit pen khong mai yang yuen Khwam tai pen khong yang yuen Life does not last. Death is long lasting. 生命是不确定的, 死亡是必然的. 生命不是不变的, 死亡才是不变的.) AVASSAṂ MAYĀ MARITABBAṂ MARAṆA-PARIYOSĀNAṂ ME JĪVITAṂ. An rao ja phueng tai pen thae Chiwit khong rao mi khwam tai pen thi sut rop I shall surely die. Death will be the termination of my life. 我也必死. 我的生命将以死亡终结. ( 我们将会死, 那是肯定的, 生命的结局即是死亡.) JĪVITA ME ANIYATAṂ, MARAṆAṂ ME NIYATAṂ. Chiwit khong rao pen khong mai thiang / Khwam tai khong rao pen khong thiang, Life is uncertain. Death is most certain (Our life is impermanent, we could not maintain it unchangeable, our death is indeed

52 unchangeable.) 生命的确是不确定的, 但死亡是肯定的 ( 我们的生命是无常的, 不能保持不变的, 我们的死亡才是不变的.) VATA AYAṂ KĀYO ACIRAṂ Khwuan thi ja sang wet Rang kai ni mi dai tang yu nan Alas, certainly. This body, before long (not for long shall be alive) 此身实不久 ( 实在的啊! 这个身体, 不能长久维持下去的,) APETAVIÑÑĀṆO CHUḌḌO Khran prassajak winyan / An khao thing sia laew Devoid of all consciousness, and discarded as worthless, 被弃无意識,( 一旦没有了识, 即被抛弃了,) ADHISESSATI PAṬHAVIṂ VA KALIṄGARAṂ NIRATTHAṂ. Sueng phaen din / Jak non thap Ha prayot mi dai, Pradut dang wa thon mai lae thon fuen cast away upon the earth, like a log of wood, useless. 当睡于地下, 无用如木屑 ( 将埋在泥堆下, 就像朽木一般, 没有任何的用处了.) ANICCĀ VATA SAṄKHĀRĀ UPPĀDAVAYADHAMMINO Sangkhan thang lai mai thiang no Mi khwam koet khuen laew mi khwam sueam pai pen thammada Impermanent truly are compounded things, by nature arising and passing away. 诸行实无常, 是生灭之法.( 一切因缘和合法无常, 生起了必将灭去 UPPAJJITVĀ NIRUJJHANTI TESAṂ VŪPASAMO SUKHO. Khran koet khuen laew yom dap pai Khwam khao pai sa-ngop sangkhan thang lai pen suk yang ying. Having arisen, they cease, their eradication brings happiness. 生已即坏灭, 其寂止为乐. ( 有了也会消失的, 当一切的 行 完全止息, 寂灭才是最快乐的 )

53 TILAKKHAṆADI GĀTHĀ17 Verses on The Three Characteristics 三相等偈 LEADER 领诵者: HANDA MAYAṂ TILAKKHAṆADIGĀTHĀYO BHAṆĀMA SE ALL 全体: SABBE SAṄKHĀRĀ ANICCĀ'TI YADĀ PAÑÑĀYA PASSATI Muea dai bukkhon hen duai panya wa sangkhan thang lai tang puang mai thiang, All conditioned phenomena (fabrications; formations) are impermanent, when one sees this with wisdom (discernment), 一切行无常 以慧照见时 ATHA NIBBINDATI DUKKHE: ESA MAGGO VISUDDHIYĀ. Muea nan yom buea nai nai sing thi pen thuk thi ton long. Nan lae pen thang haeng phra nipphan an pen tham mot jot. One grows disenchanted with suffering (dukkha) this is the path to purity. 乃厌离于苦 这是清净道 SABBE SAṄKHĀRĀ DUKKHĀ'TI YADĀ PAÑÑĀYA PASSATI Muea dai bukkhon hen duai panya wa sang-khan thang lai thang puang pen thuk All conditioned phenomena (fabrications; formations) are suffering, when one sees this with wisdom (discernment), 一切行是苦 以慧照见时 ATHA NIBBINDATI DUKKHE: ESA MAGGO VISUDDHIYĀ. Muea nan yom buea nai nai sing thi pen thuk thi ton long. Nan lae pen thang haeng phra nipphan an pen tham mot jot. One grows disenchanted with suffering (dukkha) this is the path to purity. 乃厌离于苦 这是清净道 SABBE DHAMMĀ ANATTĀ'TI YADĀ PAÑÑĀYA PASSATI Muea dai bukkhon hen duai panya wa sang-khan thang lai tang 17 Chinese translations consulted: one by Mahinda Bhikkhu (China) in Theravāda Buddhist Chants上座部佛教念诵集 (2011); another, Chinese translation of Saṅgārava Sutta 婆羅門傷 歌邏 (AN 10.117) by 菩提僧團, posted at 巴利聖典 網站, https://sites.google.com/site/palishengdian/pali/da/an/an10/an10-12.

54 puang pen anatta All dhamma (phenomena; states) are not-self (without self), when one sees this with wisdom (discernment), 一切法无我, 以慧照见时, ATHA NIBBINDATI DUKKHE: ESA MAGGO VISUDDHIYĀ. Muea nan yom buea nai nai sing thi pen thuk thi ton long. Nan lae pen thang haeng phra nipphan an pen tham mot jot. One grows disenchanted with suffering (dukkha) this is the path to purity. 乃厌离于苦, 这是清净道 APPAKĀ TE MANUSSESU YE JANĀ PĀRA-GĀMINO Nai mu manut thang lai, phu thi thueng fang haeng phra nipphan mi noi nak Few are the human beings who go to the Further Shore 诸人中极少, 能去到彼岸 ; ATHĀYAṂ ITARĀ PAJĀ TĪRAM-EVĀNUDHĀVATI. Mu manut nok nan, yom wing lo yu tam fang nai ni eng. These others simply scurry around on this shore. 而其余众人, 只徘徊此岸 YE CA KHO SAMMADAKKHĀTE DHAMME DHAMMĀNUVATTINO Ko chon lao dai pra-phoet som khuan kae tham, nai tham thi trat wai chop laew But those who practice the Dhamma in line with the well-taught Dhamma, 能正说法者, 及依法实践, TE JANĀ PĀRAMESSANTI MACCUDHEYYAṂ SUDUTTARAṂ. Chon lao nan jak thueng fang haeng phra nipphan, kham phon buang haeng majjurat thi kham dai yak nak. They will cross over Death's realm, so hard to transcend. 此人至彼岸, 度难度死界 KAṆHAṂ DHAMMAṂ VIPPAHĀYA SUKKAṂ BHĀVETHA PAṆḌITO. Jong pen bandit la tham dam sia laew jaroen tham khao Abandoning dark practices, the wise person should develop the bright 应舍弃黑法, 智者修白法.

55 OKĀ ANOKAM-ĀGAMMA VIVEKE YATTHA DŪRAMAṂ TATRĀBHIRATIM-ICCHEYYA HITVĀ KĀME AKIÑCANO. Jong ma thueng thi mai mi nam, jong la kam sia, pen phu mai mi khwam kangwon, jong yindi cha-pho to phra nipphan, an pen thi sa-ngat sueng sat yindi dai doi yak. Having gone from home to no-home in seclusion, so hard to relish. There he should wish for delight, having discarded sensuality he who hasnothing. 从家至非家 乐其远离难 应求其处乐 舍欲无所有. (Chanting stops here.) [PARIYODAPEYYA ATTĀNAṂ, CITTA-KILESEHI PAṆḌITO He should cleanse himself, the wise one, of mental defilement. 智者应净化 自 心诸烦恼. YESAṂ SAMBODHIYAṄGESU SAMMĀ CITTAṂ SUBHĀVITAṂ. ĀDĀNA-PAṬINISSAGGE. ANUPĀDĀYA YE RATĀ, KHĪṆ'ĀSAVĀ JUTIMANTO TE LOKE PARINIBBUTĀ'TI. Whose minds are well-developed in the factors for Awakening, who delight in non-clinging, relinquishing grasping, glorious, free of effluent: they are unbound in the world. 因此菩提分 而正心修善 不取欣弃执 光辉漏尽者 现 世般涅槃.] BHĀRA SUTTA18 Phara Sut The Burden 重擔 (SN 22.22) [SĀVATTHIYAṂ TATRA KHO At Savatthi..尔时 世尊在舍卫城因缘.] BHĀRAÑCA VO, BHIKKHAVE, DESESSĀMI BHĀRAHĀRAÑCA BHĀRĀDĀNAÑCA BHĀRANIKKHEPANAÑCA. TAṂ SUṆĀTHA. KATAMO CA BHIKKHAVE BHĀRO? Du kon bhikkhu thang lai, rao jak sa-daeng phara, phu baek 18 English translation from A Chanting Guide of Dhammayut Order, USA ; Chinese translations consulted: one by 菩提僧團, posted at 巴利聖典網站, https://sites.google.com/site/palishengdian/pali/da/sn/sn22/sn22-3, another by 莊春江, posted at http://agama.buddhason.org/sn/sn0540.htm

56 phara, kan baek phara, kan wang phara kae thoe thang lai. Thoe thang lai jong fang, jong sai jai hai di, rao jak klao. Du kon bhikkhu thang lai, ko phara pen cha-nai? "Monks, I will teach you the burden, the carrier of the burden, the taking up of the burden, and the casting off of the burden. Listen and pay close attention. I will speak." "As you say, Blessed One," the monks responded. The Blessed One said, "And which is the burden? " 诸比丘, 我为汝等说 : 重担, 担者, 取担, 舍担, 且谛听, 诸比丘, 以何为重担耶? PAÑCUPĀDĀNAKKHANDHĀ TISSA VACANĪYAṂ. KATAME PAÑCA? RŪPUPĀDĀNAKKHANDHO VEDANUPĀDĀNAKKHANDHO SAÑÑUPĀDĀNAKKHANDHO SAṄKHĀRUPĀDĀNAKKHANDHO VIÑÑĀṆUPĀDĀNAKKHANDHO AYAṂ VUCCATI BHIKKHAVE BHĀRO. Phueng klao wa phara khue upathan khan ha, mai thueng kong thuk ha kong an pen thi koet thi tang khong kan ao ma yuet man thue man, upathan khan ha ni dai kae a-rai bang? 'The five clinging-aggregates,' it should be said. Which five? 应名为 五取蕴. 以何为五耶? Noeng, kong rup, an pen thi koet thi tang khong kan ao ma yuet man thue man, Song, klum khwam ru suek, an pen thi koet thi tang khong kan ao ma yuet man thue man, Sam, klum khwam jam, an pen thi koet thi tang khong kan ao ma yuet man thue man, Si, klum khwam khit, an pen thi koet thi tang khong kan ao ma yuet man thue man, Ha, klum sing thi ru arom, an pen thi koet thi tang khong kan ao ma yuet man thue man. Du kon bhikkhu thang lai, ni riak wa phara. Form as a clinging-aggregate, feeling as a clinging-aggregate, perception as a clinging-aggregate, fabrications (mental formations) as a clinging-aggregate, consciousness as a clinging-aggregate.

57 This, monks, is called the burden. 谓 : 色取蕴, 受取蕴, 想取蕴, 行取蕴, 识取蕴. 诸比丘, 此名为重担. KATAMO CA, BHIKKHAVE, BHĀRAHĀRO? Du kon bhikkhu thang lai, ko phu baek phara pen cha-nai? "And which is the carrier of the burden? " 诸比丘, 以何为担者耶? PUGGALO TISSA VACANĪYAṂ. YVĀYAṂ ĀYASMĀ EVAṂNĀMO EVAṂGOTTO AYAṂ VUCCATI BHIKKHAVE BHĀRAHĀRO. Phueng klao wa bukkhon ni khue than phu mi chue yang ni, mi nam sakun yang ni. Du kon bhikkhu thang lai, ni riak wa phu baek phara. 'The person,' it should be said. This venerable one with such a name, such a clan-name. This is called the carrier of the burden. 应名为 士夫, 有 如是名, 如是姓, 如是具寿. 诸比丘, 此名为担者. KATAMAÑCA, BHIKKHAVE, BHĀRĀDĀNAṂ? Du kon bhikkhu thang lai, ko kan baek phara pen cha-nai? "And which is the taking up of the burden? " 诸比丘, 以何为取担耶? YĀYAṂ TAṆHĀ PONOBHAVIKĀ [PONOBBHAVIKĀ NANDĪRĀGASAHAGATĀ TATRATATRĀBHINANDINĪ, SEYYATHIDAṂ KĀMATAṆHĀ, BHAVATAṆHĀ, VIBHAVATAṆHĀ. IDAṂ VUCCATI, BHIKKHAVE, BHĀRĀDĀNAṂ. Ni khue tanha khue khwam phloet phloen yak dai dai dai ko laew tae, an tham hai koet khwam mi khwam pen (phop) mai khuen ma ik, mi khwam tit jai phro phloet phloen, mi khwam phloen ying nai sing nan nan, dai kae sing lao ni khue, Khwam phloet phloen yak dai watthu kam ha, Khwam phloet phloen yak dai khwam mi khwam pen, Khwam phloet phloen yak dai khwam mai-mi khwam mai pen. Du kon bhikkhu thang lai ni riak wa kan baek phara. The craving that makes for further becoming accompanied by passion and delight, relishing now here and now there i.e., craving for sensual pleasure, craving for becoming, craving for non-

58 becoming. This is called the taking up of the burden. 当来有 渴爱, 而喜贪俱行, 乐着于彼, 是谓 : 欲爱, 有爱 ( 色爱 ), 无有爱 ( 无色爱, 梵行求 ) 者. 诸比丘, 以此名为取担. KATAMAÑCA, BHIKKHAVE, BHĀRANIKKHEPANAṂ? Du kon bhikkhu thang lai ko kan wang phara pen cha-nai? "And which is the casting off of the burden?" 诸比丘, 以何为舍担耶? YO TASSĀYEVA TAṆHĀYA ASESAVIRĀGANIRODHO CĀGO PAṬINISSAGGO MUTTI ANĀLAYO. IDAṂ VUCCATI BHIKKHAVE BHĀRANIKKHEPANAN TI. Khue khwam dap dai dai ko laew tae thi pen khwam dap tanha doi mai luea phro mai tit jai, khwam sala tanha (sala khwam phloet phloen yak dai), khwam salat khuen tanha (salat khuen khwam phloet phloen yak dai), khwam lut phon jak tanha (lut phon jak khwam phloet phloen yak dai), khwam mai alai awon nai tanha (mai alai awon nai khwam phloet phloen yak dai). Du kon bhikkhu thang lai ni riak wa kan wang phara. The remainderless fading and cessation, renunciation, relinquishment, release, and letting go of that very craving. This is called the casting off of the burden." 即 前之渴爱, 无 [ 余馀 ] 之离灭, 弃舍, 出离, 解脱, 无执着 是. 诸比丘, 以此名为舍担. IDAMAVOCA BHAGAVĀ. IDAṂ VATVĀNA SUGATO ATHĀPARAṂ ETADAVOCA SATTHĀ Praphumiphraphak phuphra sukhot sassada, khran dai trat phasit an kratham hai ru jaeng ni jop long laew, jueng dai trat khatha praphan to pai ik nai phai lang wa: That is what the Blessed One said. Having said that, the One Wellgone, the Teacher, said further: 世尊如是说. 如是说已, 师善逝更说曰 : BHĀRĀ HAVE PAÑCAKKHANDHĀ BHĀRAHĀRO CA PUGGALO BHĀRĀDĀNAṂ DUKHAṂ LOKE BHĀRANIKKHEPANAṂ SUKHAṂ. Khan ha kong thuk pen phara lae, bukkhon lae pen phu baek phara pha pai, kan baek phara pen khwam thuk nai lok, kan wang phara sia dai pen suk.

59 A burden indeed are the five aggregates, and the carrier of the burden is the person. Taking up the burden in the world is stressful (suffering/dukkha). Casting off the burden is bliss. 五蕴成重担,人为负荷者;负荷乃大苦 放下斯为乐. NIKKHIPITVĀ GARUṂ BHĀRAṂ AÑÑAṂ BHĀRAṂ ANĀDIYA SAMŪLAṂ TAṆHAMABBUYHA NICCHĀTO PARINIBBUTO TI. Phra ariyajao wang phara nak long dai laew thang mai thue ao phara uen khuen ma ik, pen phu thon tanha (khwam phloet phloen yak dai) phrom thang rak (awitcha) dai laew, pen phu hai hiu sa-ngop yen phro thueng nipphan (an pen khwam suk yang ying suk jak khwam mai-mi tanha loei.. Having cast off the heavy burden and not taking on another, pulling up craving, along with its root, one is free from hunger, totally unbound. 已舍重担者, 不荷其他担; 拔除渴爱根, 离欲般涅槃. SĀRIPUTTA SUTTA19 To Sāriputta 舍利弗經 (SNP 4.16 or SNP 54, 961-981) Sāriputta: "Never before have I seen or heard from anyone of a teacher with such lovely speech come, together with his following from Tusita heaven, as the One with Eyes who appears to the world with its devas having dispelled all darkness, having arrived at delight all alone. To that Awakened One unentangled, such undeceptive, come with his following I have come with a question on behalf of the many here who are fettered. For a monk disaffected, frequenting a place that's remote the root of a tree, a cemetery, in mountain caves various places to stay How many are the fears there at which he shouldn't tremble there in 19 English translation by Thanissaro Bhikkhu, posted at http://www.accesstoinsight.org/tipitaka/kn/snp/snp.4.16.than.html;chinese translation by 菩 提僧團, posted at https://sites.google.com/site/palishengdian/pali/da/kn/snp/snp54

60 his noiseless abode? How many the dangers in the world for the monk going the direction he never has gone that he should transcend there in his isolated abode? What should be the ways of his speech? What should be his range there of action? What should be a resolute monk's precepts and practices? Undertaking what training alone, astute, and mindful would he blow away his own impurities as a silver smith, those in molten silver?" The Buddha: "I will tell you as one who knows, what is comfort for one disaffected, resorting to a remote place, desiring self-awakening in line with the Dhamma. An enlightened monk, living circumscribed, mindful, shouldn't fear the five fears: of horseflies, mosquitoes, snakes, human contact, four-footed beings. Shouldn't be disturbed by those following another's teaching even on seeing their manifold terrors. Should overcome still other further dangers as he seeks what is skillful, touched by the touch of discomforts, hunger, he should endure cold and inordinate heat. He with no home, in many ways touched by these things, striving, should make firm his persistence. He shouldn't commit a theft, shouldn't speak a lie, should touch with thoughts of good will beings firm and infirm. Conscious of when his mind is stirred up and turbid, he should dispel it: 'It is on the Dark One's side.' He shouldn't come under the sway of anger or pride. Having dug up their root he would stand firm. Then, when prevailing yes he'd prevail over his sense of dear and not dear. Yearning for discernment, enraptured with what's admirable, he should overcome these dangers, should conquer discontent in his isolated spot, should conquer these four thoughts of lament: 'What will I eat, or where will I eat. How badly I slept. Tonight where will I sleep?' These lamenting thoughts he should subdue one under training, wandering without home. Receiving food and cloth at appropriate times, he should have a

61 sense of enough for the sake of contentment. Guarded in regard to these things, going restrained into a village, even when harassed he shouldn't say a harsh word. With eyes downcast, and not footloose, committed to jhana, he should be continually wakeful. Strengthening equanimity, centered within, he should cut off any penchant to conjecture or worry. When reprimanded, he should mindful rejoice; should smash any stubbornness toward his fellows in the holy life; should utter skillful words that are not untimely; should give no mind to the gossip people might say. And then there are in the world the five kinds of dust for whose dispelling, mindful he should train, with regard to forms, sounds, tastes, smells, and tactile sensations, he should conquer passion. With regard to these things he should subdue his desire. A monk, mindful, his mind well-released, contemplating the right Dhamma at the right times, on coming to oneness should annihilate darkness," the Blessed One said. 可尊敬的舍利弗说道 : 我过去从未见到过或听说过这样一位妙言大师, 他从兜率天下凡来作导师. 这位明眼者向神界和人界表明, 他驱散了一切黑暗, 独自遊荡, 获得快乐. 我带着世间许多受束缚之人的问题来到佛陀这里, 他是一位独立无羁 正直无欺 下凡人间的导师. 厌世的比丘喜欢隐居, 生活在树根旁, 坟场中或山洞里. 诸如此类地方, 多么恐怖! 而比丘在这种僻静之处不应该战栗发抖. 走向永恒的比丘在这世上面临多少恐怖! 而他应该在僻远之处克服这些恐怖. 精进努力的比丘怎样说话, 怎样乞食, 怎样修持德行戒行? 于彼应有何语路亦复当具何行处比丘应自行精勤应有如何戒与行. 聪明睿智, 富有思想, 专心致志, 这样的人学习什么, 才能像银匠清除银哭的污垢一样, 清除自己的污垢? 世尊说道 : 舍利弗啊, 如果厌世的人喜欢隐居, 渴望依法获得彻底觉醒, 那么, 我将按照我的理解向你解释这种快乐. 聪明的, 有思想的,

62 行为规矩的比丘, 不应该畏惧五种恐怖 : 蚊 蝇 蛇 与人接触和四足兽. 他不应该畏惧外道, 即使发现他们对自己有很大的威胁 ; 他追求至善, 应该进而克服其他各种恐惧. 他遭受疾病和饥饿, 他应该忍受寒冷和酷热 ; 他遭受各种磨难, 作为出家人, 应该精进努力. 他不应该偷盗, 不应该说谎 ; 他应该仁慈地对待弱者和强者 ; 他应该觉察内心的冲动. 把它们视作摩罗的同夥, 加以驱逐. 他不应该受忿怒和骄傲控制, 而应该根除它们 ; 他应该真正凌驾于可爱和不可爱之上. 他应该崇尚智慧, 喜欢善行, 消除那些恐怖, 他在僻静的居处应该克服不满, 克服四件忧虑之事 ; 我将吃什么? 我将在哪儿吃? 昨晚睡得实在不舒服, 今晚在哪儿睡? 出家遊荡的修行者应该克服这些忧虑. 他应该在适当的时候获得食物和衣服, 应该懂得在这世上要知足, 对这些东西要保持警觉, 在村中要克制自己的行为, 即使受到怠慢, 也不说粗话. 他应该目不斜视, 足不踌躇, 修习禅定, 高度清醒 ; 他应该达到超然, 凝思静虑, 斩断疑惑和恶行. 他应该成为有思想的人, 即使受到责难, 也高高兴兴 ; 他应该在修行的同伴中. 剷除精神障碍 ; 他说话应该合适, 不要过分, 也不要计较别人怎么说. 他应该有思想, 学会排除这世上的五尘, 克服对色 声 味 香 触的贪恋. 比丘应该有思想, 排除对这五尘的渴求, 获得精神解脱, 然后他将适时地思考正法, 一心一意, 驱除黑暗. 世尊如斯宣说已.

63 DHAMMAGĀRAVĀDI GĀTHĀ 20 Verses of Reverence for Dhamma 崇敬佛法偈 YE CA ATĪTĀ SAMBUDDHĀ, YE CA BUDDHĀ ANĀGATĀ; YO CETARAHI SAMBUDDHO, BAHŪNAṂ SOKANĀSANO. Phra Phutthajao banda thi luang pai laew duai, thi yang mai ma trassaru duai, lae Phra Phutthajao phu khajat sok khong mahachon nai kan bat ni duai The perfect Buddhas of the past, the Buddhas of the future, and the present Buddha who removes the sorrow of many: 一切过去正等觉复有未来诸佛等无复更有多忧虑现前增上正等觉 SABBE SADDHAMMAGARUNO, VIHAṂSU VIHARANTI CA; ATHOPI VIHARISSANTI, ESĀ BUDDHĀNA DHAMMATĀ. Phra Phutthajao thang puang nan thuk phra ong, khao rop phra Tham, dai pen ma laew duai, kam lang pen yu duai, lae jak pen duai, phro thammada khong Phra Phutthajao thang lai pen chen nan eng All those dwelled, now dwell, and in the future will dwell revering the good Dhamma. This is the nature of the Buddhas. 咸共尊重于正法曾住于今亦复住且又当来更应住此是诸法之教法 TASMĀ HI ATTAKĀMENA, MAHATTAMABHIKAṄKHATĀ; SADDHAMMO GARUKĀTABBO, SARAṂ BUDDHĀNA SĀSANAN TI. Phro chanan bukkhon phu rak ton wang yu chapho khun bueang sung, muea raluek dai thueng kham sang son khong phra Phutthajao yu, jong tham khwam kharop phra Tham. Therefore one desiring the good, aspiring for greatness, should revere the good Dhamma, recollecting the Buddhas teaching. 如是于己犹爱好心希求望伟大者常自思念诸佛教诚宜尊重于正法 (Paṭhamauruvelasutta 优楼比螺尼连禅河之一 AN4.21) 20 Excerpt from AN4.21 Paṭhamauruvelasutta - 优楼比螺尼连禅河之一, English translation by Bhikkhu Bodhi, posted at http://suttacentral.net/en/an4.21; Chinese translation by 菩提僧團, posted at 巴利聖典網站, https://sites.google.com/site/palishengdian/pali/da/an/an4/an4-3

64 NAHI DHAMMO ADHAMMO CA UBHO SAMAVIPĀKINO Therefore the Dhamma and false Dhamma do not have the same result 善法不善法果报不一样 ADHAMMO NIRAYAṂ NETI, DHAMMO PĀPETI SUGGATIṂ False Dhamma leads to the nether regions, the Dhamma causes one to attain a happy state (destinations). 不善入地狱善则入天界. Tham lae a-tham ja mi phon muean kan thang song yang ha mi dai a-tham yom nam pai narok, Tham yom nam hai thueng suk (Dhammikattheragāthā 持法 Thag 4.10, Verse 304) DHAMMO HAVE RAKKHATI DHAMMACĀRIṂ Tham lae yom raksa phu pra-phoet tham pen nit The Dhamma protects the one who lives by the Dhamma 正法维护法行者 DHAMMO SUCIÑÑO SUKHAMĀVAHĀTI. Tham thi pra-phoet di laew yom nam suk ma hai ton. The Dhamma well-practised brings happiness 善修诸法赍安乐 ESĀNISAṀSO DHAMME SUCIṆṆE. NA DUGGATIṀ GACCHATI DHAMMACĀRĪ. Ni pen anisong nai tham thi ton pra-phoet di laew This is the advantage of the Dhamma well-practised 修行善法有功德 He who lives by the Dhamma does not go to a bad destination 不陷恶趣法行者 (Dhammikattheragāthā 持法 Thag 4.10, Verse 303)

65 KODHA SUTTA 21 Anger 忿 (It1.4) VUTTAÑHETAṂ BHAGAVATĀ VUTTAMARAHATĀTI ME SUTAṂ: EKADHAMMAṂ, BHIKKHAVE, PAJAHATHA; AHAṂ VO PĀṬIBHOGO ANĀGĀMITĀYA. KATAMAṂ EKADHAMMAṂ? KODHAṂ, BHIKKHAVE, EKADHAMMAṂ PAJAHATHA; AHAṂ VO PĀṬIBHOGO ANĀGĀMITĀYĀ TI. ETAMATTHAṂ BHAGAVĀ AVOCA. TATTHETAṂ ITI VUCCATI: YENA KODHENA KUDDHĀSE, SATTĀ GACCHANTI DUGGATIṂ; TAṂ KODHAṂ SAMMADAÑÑĀYA, PAJAHANTI VIPASSINO; PAHĀYA NA PUNĀYANTI, IMAṂ LOKAṂ KUDĀCANAN TI. AYAMPI ATTHO VUTTO BHAGAVATĀ, ITI ME SUTANTI. This was said by the Blessed One, said by the Arahant, so I have heard: Abandon one quality, monks, and I guarantee you nonreturn. Which one quality? Abandon anger as the one quality, and I guarantee you non-return. The anger with which beings go to a bad destination, enraged: From rightly knowing that anger, those who see clearly let go. Letting go, they never come to this world again. 我闻应供已说, 世尊说此 : 诸比丘, 应断一法. 我说汝等不再来之成就者. 何者一法? 诸比丘, 所谓忿法. 我说汝等不再来之成就者. 世尊说此义, 此处如是说 : 忿之有情依忿行恶胜观之人正知断忿断于此世决不再来 我闻世尊说此义. 21 English translation by Thanissaro Bhikkhu, in Itivuttaka (2013 edition); Chinese translation by 菩提僧, posted at https://sites.google.com/site/palishengdian/pali/da/kn/iti#1

66 TISSA SUTTA22 低沙 (SN 21.9, 243) Buddha: KIṂ NU KUJJHASI MĀ KUJJHI, AKKODHO TISSA TE VARAṂ; KODHAMĀNAMAKKHAVINAYATTHAÑHI, TISSA BRAHMACARIYAṂ VUSSATĪ TI. Why are you angry? Don t be angry! Non-anger is better for you, Tissa. It is to remove anger, conceit, and scorn, that the holy life is lived, O Tissa. 世尊: 何故忿无忿 低沙以无忿 汝等是最胜 降 伏忿慢悭 低沙住梵行 DHANAÑJĀNĪ SUTTA23 陀然阇仁 (SN 7.1, 187) Buddha: "Having slain anger, one sleeps soundly; Having slain anger, one does not sorrow; The killing of anger, 0 brahmin, With its poisoned root and honeyed tip: This is the killing the noble ones praise, For having slain that, one does not sorrow.". 世尊 杀忿是乐寝杀忿无有悲婆罗门毒根以为最上蜜 忿怒之杀害圣者是讚赏如是之杀法其杀无有悲 22 English translation by Bhikhu Bodhi, http://www.wisdompubs.org/book/connecteddiscourses-buddha/selections/connected-discourses-part-ii-bhikkhusamyutta; Chinese translation by 菩提僧團, posted at 巴利聖典網站 https://sites.google.com/site/palishengdian/pali/da/sn/sn21/sn21-1 23 English translation by Bhikkhu Bodhi, in The Connected Discourses of the Buddha a New Translation of Saṃyutta Nikāya, (2000), Wisdom Publications; Chinese translation by 菩提僧 團, posted at https://sites.google.com/site/palishengdian/pali/da/sn/sn7/sn7-1

67 KODHANA SUTTA 24 Kodhana Sutta: The Wretchedness of Anger 瞋恚 (AN 7.64) When anger does possess a man, he looks ugly; he lies in pain What benefit he may come by he misconstrues as a mischance He loses property (through fines) Because he has been working harm Through acts of body and speech By angry passion overwhelmed The wrath and rage that madden him Gain him a name of ill-repute His fellows, relatives and kin will seek to shun him from afar And anger fathers misery. This fury does so cloud the mind of man that he cannot discern this fearful inner danger. An angry man no meaning knows No angry man sees the Dhamma So wrapped in darkness, as if blind, is he whom anger dogs Someone a man in anger hurts But, when his anger is later spent, with difficulty or with ease, he suffers as if seared by fire. His look betrays the sulkiness of some dim smoky smoldering glow. Whence may flare up an anger-blaze that sets the world of men aflame. He has no shame or conscience curb, no kindly words come forth from him. There is no island refuge for the man whom anger dogs. Such acts as these will ensure remorse. Such acts are far from the true Dhamma. It is of these that I would tell, so harken to my words. Anger makes man a parricide. Anger makes him a matricide. Anger can make him slay the saint as he would kill the common man. Nursed and reared by a mother's care, he comes to look upon the world. Yet the common man in anger kills the being who gave him life. 24 English translation by Ñanamoli Thera. Access to Insight (Legacy Edition), 13 June 2010, http://www.accesstoinsight.org/tipitaka/an/an07/an07.060.nymo.html; Chinese translation by 菩提僧團, posted at https://sites.google.com/site/palishengdian/pali/da/an/an7/an7-6

68 No being but seeks his own self's good. None dearer to him than himself. Yet men in anger kill themselves. Distraught for reasons manifold, for crazed they stab themselves with daggers. in desperation swallow poison, perish hanged by ropes, or fling themselves over a precipice. Yet how their life-destroying acts bring death unto themselves as well, that they cannot discern, and that is the ruin anger breeds. This secret place, with anger's aid, is where mortality sets the snare To blot it out with discipline, with vision, strength, and understanding, to blot each fault out one by one, the wise man should apply himself, Training likewise in the true Dhamma; "Let smoldering be far from us." Then rid of wrath and free from anger, and rid of lust and free from envy, tamed, and with anger left behind, taintless, they reach Nibbana. 瞋恚即丑陋 彼即苦痛眠 复取得利益同得不利益 瞋恚即因此 身语作破坏 被胜瞋恚人领受财亡失 醉瞋恚醉者 领受不名誉 亲戚友同僚远离瞋恚者 瞋恚生不利 瞋恚心动摇 自内生怖畏人即不觉彼 瞋恚不生利 瞋恚无见法 瞋恚征服人时彼为闇冥 容易亦困难 瞋恚破坏故 彼离瞋恚时如火烧苦尽 瞋恚之发生 彼弟子叱责 彼如火示烟初示不快颜 彼无惭无愧 加之不恭敬 被胜瞋恚人决无休息所 于远离诸法 当痛惜诸业 我有所谈论谛听如实语 瞋恚乃杀父 瞋恚乃杀母 瞋杀婆罗门瞋恚杀凡夫 母亲所养育 出现此世间 给与生命母瞋恚杀凡夫 彼众生等我 为己最可爱 瞋色失本心乃杀各自我 以剑杀自己 如愚癡食毒 以绳缚自己山落洞中死 杀他令自死 亦唯为造业 而且无觉悟生瞋恚者亡 由是瞋恚类 魔捕心复者 调御慧精进依见应可断 贤者各如是 乃为断不善 于法应当学勿作嫌恶事 远离瞋无恼远离贪无嫉 调御断瞋恚 无漏般涅槃

69 KAKACŪPAMA SUTTA 25 Kan Tham Jai Kieo Kap Kham Phut Khong Khon Simile of the Saw 鋸喻經 (MN 21, 222-233. EXCERPT 摘录 ) PAÑCIME, BHIKKHAVE, VACANAPATHĀ YEHI VO PARE VADAMĀNĀ VADEYYUṂ KĀLENA VĀ AKĀLENA VĀ; BHŪTENA VĀ ABHŪTENA VĀ; SAṆHENA VĀ PHARUSENA VĀ; ATTHASAṂHITENA VĀ ANATTHASAṂHITENA VĀ; METTACITTĀ VĀ DOSANTARĀ VĀ. KĀLENA VĀ, BHIKKHAVE, PARE VADAMĀNĀ VADEYYUṂ AKĀLENA VĀ; BHŪTENA VĀ, BHIKKHAVE, PARE VADAMĀNĀ VADEYYUṂ ABHŪTENA VĀ; SAṆHENA VĀ, BHIKKHAVE, PARE VADAMĀNĀ VADEYYUṂ PHARUSENA VĀ; ATTHASAṂHITENA VĀ, BHIKKHAVE, PARE VADAMĀNĀ VADEYYUṂ ANATTHASAṂHITENA VĀ; METTACITTĀ VĀ, BHIKKHAVE, PARE VADAMĀNĀ VADEYYUṂ DOSANTARĀ VĀ. TATRĀPI VO, BHIKKHAVE, EVAṂ SIKKHITABBAṂ NA CEVA NO CITTAṂ VIPARIṆATAṂ BHAVISSATI, NA CA PĀPIKAṂ VĀCAṂ NICCHĀRESSĀMA, HITĀNUKAMPĪ CA VIHARISSĀMA METTACITTĀ, NA DOSANTARĀ. TAÑCA PUGGALAṂ METTĀSAHAGATENA CETASĀ PHARITVĀ VIHARISSĀMA, TADĀRAMMAṆAÑCA SABBĀVANTAṂ LOKAṂ METTĀSAHAGATENA CITTENA VIPULENA MAHAGGATENA APPAMĀṆENA AVERENA ABYĀBAJJHENA [ABYĀPAJJHENA (SĪ. SYĀ. PĪ.), ABYĀPAJJENA (KA.) AṄGUTTARATIKANIPĀTAṬĪKĀ OLOKETABBĀ] PHARITVĀ VIHARISSĀMĀ TI. EVAÑHI VO, BHIKKHAVE, SIKKHITABBAṂ. Bhikkhus, there are these five courses of speech that others may use when they address you: their speech may be timely or untimely, true or untrue, gentle or harsh, connected with good or with harm, spoken with a mind of loving-kindness or with inner hate. When 25 English translations by Bhikkhu Ñāṇamoli and Bhikkhu Bodhi. Middle Length Discourses of the Buddha, a Translation of Majjhima Nikaya (Wisdom Publications); Chinese translations by 菩提僧團, posted at https://sites.google.com/site/palishengdian/pali/da/mn/mn21

70 others address you, their speech may be timely or untimely; when others address you, their speech may be true or untrue; when others address you, their speech may be gentle or harsh; when others address you, their speech may be connected with good or with harm; when others address you, their speech may be spoken with a mind of loving-kindness or with inner hate. Herein, bhikkhus, you. should train thus: Our minds will remain unaffected, and we shall utter no evil words; we shall abide compassionate for their welfare, with a mind of loving-kindness, without inner hate. We shall abide pervading that person with a mind imbued with lovingkindness, and starting with him, we shall abide pervading the all-encompassing world with a mind imbued with lovingkindness, abundant, exalted, immeasurable, without hostility and without ill will. That is how you should train, bhikkhus. 诸比丘! 此等有五种语之方法, 以此, 他之语者语汝等 其五者 : 时与非时, 实与非实, 软与暴, 利与不利, 慈心与瞋心也 诸比丘! 若他语时, 或有以 [ 应语时 ] 语, 或有 [ 应语 ] 时而非语 诸比丘! 有以话事实, 或有语非事实 诸比丘! 或有语柔软 或有语乱暴 诸比丘! 或有语添利义, 或有语不添利义 诸比丘! 汝以语有慈心, 或以语有瞋心 诸比丘! 于此亦于 我等之心不得变, 我等不发恶语, 我等是怜愍心, 住于慈心, 不抱着瞋恚, 而且对彼入以俱慈心, 充满而住, 以彼为出发点, 俱慈一切世间, 广大 广博 无量 无恚 无害之心, 充满而住 诸比丘! 如是等实是应当学

71 ANTARĀMALA SUTTA 26 (Sa-daeng Thoat Haeng Lopha Thosa Moha) Lobha, Dosa and Moha 心垢 ANATTHAJANANO LOBHO LOBHO CITTAPPAKOPANO Khwam loap khue khwam tit jai nai arom nam khwam chip hai hai koet khuen. Khwam loap tham jai hai kam roep Greed causes harm (harms the mind). 贪者招不义. Greed agitates (provokes) the mind. 贪者心跳跃. BHAYAMANTARATO JĀTAṂ TAṂ JANO NĀVABUJJHATI Phai an na klua koet khuen laew na phai nai jit san dan sat bukkhon ha ru jak sueng phai nan mai. People don't realize it as a danger born from within (from fear within). 由内心起畏而人不自觉. LUDDHO ATTHAṂ NA JĀNĀTI LUDDHO DHAMMAṂ NA PASSATI Khana thi khwam loap khrop ngam jit, sat bukkhon yom mai ru jak prayot suan khong ton rue prayot phu uen. Khana thi khwam loap khrop ngam jit, sat bukkhon yom mai hen tham. A person, when greedy, doesn't know his own welfare. When greedy, doesn't see Dhamma. 贪者不知义贪者不见法. ANDHATAMAṂ TADĀ HOTI, YAṂ LOBHO SAHATE NARAṂ Khwam loap khrop ngam jit khong phu dai nai khana nai khwam muet tue (panya dap) yom mi nai khana nan. Overcome with greed, he's in the dark, blind. 贪已服人时有盲与闇黑. ANATTHAJANANO DOSO. DOSO CITTAPPAKOPANO Khwam kroat khue sing thi thamrai jit jai nam khwam chip hai hai koet khuen. Khwam kroat tham jai hai kam roep 26 Exerpt of Antarāmala Sutta, Itivuttaka 88. English translation of 88. {Iti 3.39; Iti 83} of "Itivuttaka: The Group of Threes" (Iti 50-99), translated from the Pali by Thanissaro Bhikkhu. http://www.accesstoinsight.org/tipitaka/kn/iti/iti.3.050-099.than.html ; Chinese translation by 菩提僧, https://sites.google.com/site/palishengdian/pali/da/kn/iti/1-112.

72 Aversion causes harm. Aversion agitates (provokes) the mind. 瞋心招不义. 瞋使心跳跃. BHAYAMANTARATO JĀTAṂ. TAṂ JANO NĀVABUJJHATI. Phai an na klua koet khuen laew na phai nai jit san dan sat bukkhon ha ru jak sueng phai nan mai. People don't realize it as a danger born from within. 由内心起畏而人不自觉. DUṬṬHO ATTHAṂ NA JĀNĀTI Khana thi khwam kroat khrop ngam jit, sat bukkhon yom mai ru jak prayot suan khong ton rue prayot phu uen. A person, when aversive, doesn't know his own welfare. 瞋者不知义. DUṬṬHO DHAMMAṂ NA PASSATI Khana thi khwam kroat khrop ngam jit, sat bukkhon yom mai hen tham. When aversive, doesn't see Dhamma. 瞋者不见法 ANDHATAMAṂ TADĀ HOTI, YAṂ DOSO SAHATE NARAṂ Khwam kroat khrop ngam jit khong phu dai nai khana nai khwam muet tue (panya dap) yom mi nai khana nan. Overcome with aversion, he's in the dark, blind. 瞋已服人时有盲与闇黑 ANATTHAJANANO MOHO MOHO CITTAPPAKOPANO Khwam long khue khwam mai ru ariyasaj si nam khwam chip hai hai koet khuen, khwam mai ru ariyasaj si tham jai hai kam roep Delusion causes harm (harms the mind). Delusion agitates (provokes) the mind. 愚者招不义愚者心跳跃. BHAYAMANTARATO JĀTAṂ TAṂ JANO NĀVABUJJHATI Phai an na klua koet khuen laew na phai nai jit san dan sat bukkhon ha ru jak sueng phai nan mai. People don't realize it as a danger born from within. 由内心起畏而人不自觉. MŪḶHO ATTHAṂ NA JĀNĀTI Khana thi khwam mai ru ariyasaj si khrop ngam jit, sat bukkhon yom mai ru jak prayot suan khong ton rue prayot phu

73 uen. A person, when deluded, doesn't know his own welfare. 癡者不知义. MŪḶHO DHAMMAṂ NA PASSATI Khana thi khwam mai ru ariyasaj si khrop ngam jit, sat bukkhon yom mai hen tham. When deluded, doesn't see Dhamma. 癡者不见法. ANDHATAMAṂ TADĀ HOTI, YAṂ MOHO SAHATE NARAṂ Khwam mai ru ariyasaj si khrop ngam jit khong phu dai nai khana nai khwam muet tue (panya dap) yom mi nai khana nan. Overcome with delusion he's in the dark, blind. 愚已服人时有盲与闇黑. [YO CA LOBHAṂ /DOSAṂ/MOHAṂ PAHANTVĀNA LOBHANEYYE NA LUBBHATI /DUSSATI /MUYHATI But when one, abandoning greed/aversion/delusion, feels no greed/aversion/delusion for what would merit greed /aversion/delusion, 是故舍贪心应贪不贪者 LOBHO/DOSO/ MOHO PAHĪYATE TAMHĀ UDABINDŪVA POKKHARĀ. greed/aversion/delusion gets shed from him like a drop of water off a lotus leaf. 由彼能舍贪如由莲落露 ] PARĀBHAVA SUTTA 27 Downfall 敗亡經 (SNP 6, 91-115) PARĀBHAVANTAM PURISAM MAYAM PUCCHĀMA GOTAMA BHAGAVANTAM PUTTHU-MĀGAMMA KIM PARĀBHAVATO MUKHAM Having come here with our questions to the Blessed One, we ask thee, O Gotama, about man's decline. Pray, tell us the cause of one s downfall. 我等向瞿昙世尊欲请问败亡者人如何为败亡者门为此我等前来问. 27 English translation by Thanissaro Bhikkhu, posted at http://www.accesstoinsight.org/tipitaka/kn/snp/snp.1.06.nara.html; Chinese translation by 菩提僧團, posted at https://sites.google.com/site/palishengdian/pali/da/kn/snp/snp6

74 Buddha: SUVIJĀNO BHAVAM HOTI SUVIJĀNO PARĀBHAVO DHAMMA KĀMO BHAVAM HOTI DHAMMA DESSĪ PARĀBHAVO Easily known is the progressive one, easily known he who declines. He who loves Dhamma progresses, he who is averse to it, declines. 了知胜存者容易了知败亡者容易乐法者为胜存者嫌法者为败亡者 ITI HETAM VIJĀNĀMA PATHAMO SO PARĀBHAVO DUTIYAM BHAGAVĀ BRUHI KIM PARĀBHAVATO MUKHAM This we learn is the first cause of one s downfall. Pray, O Blessed One, tell us the second cause of one s downfall. 第一类之败亡者如斯我等能了知敢请世尊说第二如何为败亡者门. Buddha: ASANTASSA PIYĀ HONTI SANTE NA KURUTE PIYAM ASATAM DHAMMAM ROCETI TAM PARĀBHAVATO MUKHAM The wicked are dear to him, with the virtuous he finds no delight, he prefers the creed of the wicked this is a cause of one's downfall. 他喜无寂之诸人喜不善法之诸人喜恶离善之教法此是败亡者之门 ITI HETAM VIJĀNĀMA DUTIYO SO PARĀBHAVO TATIYAM BHAGAVĀ BRUHI KIM PARĀBHAVATO MUKHAM This we learn is the second cause of one s downfall. Pray, O Blessed One, tell us the third cause of one s downfall. 第二类之败亡者如斯我等能了知敢问世尊说第三如何为败亡者门. Buddha: NIDDĀSĪLĪ SABHĀSĪLĪ ANUTTHĀTĀ CA YO NARO ALASO KODHAPAÑÑĀNO TAM PARĀBHAVATO MUKHAM Being fond of sleep, fond of company, indolent, lazy and irritable

75 this is a cause of one's downfall. 睡眠集会之为事又懒惰而不精进忿恚为自之标识此是败亡者之门 ITI HETAM VIJĀNĀMA TATIYO SO PARĀBHAVO CATUTTHAM BHAGAVĀ BRUHI KIM PARĀBHAVATO MUKHAM This we learn is the third cause of one s downfall. Pray, O Blessed One, tell us the fourth cause of one s downfall. 第三类之败亡者如斯我等能了知敢问世尊说第四如何为败亡者门. Buddha: YO MĀTARAM VĀ PITARAM VĀ JINNAKAM GATA YOBBANAM PAHUSANTO NA BHARATI TAM PARĀBHAVATO MUKHAM Though being well-to-do, not to support father and mother who are old and past their youth this is a cause of one's downfall. 父母之年岁已老不是复居盛壮人生活富裕不奉养此是败亡者之门 ITI HETAM VIJĀNĀMA CATUTTHO SO PARĀBHAVO PAÑCAMAM BHAGAVĀ BRUHI KIM PARĀBHAVATO MUKHAM This we learn is the fourth cause of one s downfall. 第四类之败亡者如斯我等能了知敢问世尊说第五如何为败亡者门. Pray, O Blessed One, tell us the fifth cause of one s downfall. Buddha: MUKHAM YO BRAHMANAM VĀ SAMANAM VĀ AÑÑAM VĀPI VANIBBAKAM MUSĀVĀDENA VAÑCETI TAM PARĀBHAVATO To deceive by falsehood a brahman or ascetic or any other mendicant this is a cause of one's downfall. 婆罗门或是沙门以及其他行乞者妄语欺瞒之此等此是败亡者之门 ITI HETAM VIJĀNĀMA PAÑCAMO SO PARĀBHAVO CHATTHAMAM BHAGAVĀ BRŪHI KIM PARĀBHAVATO MUKHAM This we learn is the fifth cause of one s downfall. Pray, O Blessed

76 One, tell us the sixth cause of one s downfall. 第五类之败亡者如斯我等能了知敢问世尊说第六如何为败亡者门. Buddha: PAHŪTAVITTO PURISO SAHIRAÑÑO SABHOJANO EKO BHUÑJATI SĀDŪNI TAM PARĀBHAVATO MUKHAM To Have much wealth and ample gold and food, but to enjoy one's luxuries alone this is a cause of one's downfall. 财产甚多有金银积聚富裕食物人独自一人享美味此是败亡者之门 ITI HETAM VIJĀNĀMA CHATTHAMO SO PARĀBHAVO SATTAMAM BHAGAVĀ BRŪHI KIM PARĀBHAVATO MUKHAM This we learn is the sixth cause of one s downfall. Pray, O Blessed One, tell us the seventh cause of one s downfall. Buddha: JĀTITTHADDHO DHANATTHADDHO GOTTATTHADDHO CA YO NARO SAÑÑĀTIM ATIMAÑÑETI TAM PARĀBHAVATO MUKHAM To be proud of birth, of wealth or clan, and to despise one's own kinsmen this is a cause of one's downfall. 第六类之败亡者如斯我等能了知敢问世尊说第七如何为败亡者门. 夸慢血统憍财富矜耀自家之姓氏轻蔑己身亲戚者此是败亡者之门 ITI HETAM VIJĀNĀMA SATTAMO SO PARĀBHAVO ATTHAMAM BHAGAVĀ BRŪHI KIM PARĀBHAVATO MUKHAM This we learn is the seventh cause of one s downfall. Pray, O Blessed One, tell us the eighth cause of one s downfall. 第七类之败亡者如斯我等能了知敢问世尊说第八如何为败亡者门. Buddha: ITTHIDHUTTO SURĀDHUTTO AKKHADHUTTO CA YO NARO LADDHAM LADDHAM VINĀSETI TAM PARĀBHAVATO MUKHAM To be a rake, a drunkard, a gambler, and to squander all one earns

77 this is a cause of one's downfall. 溺着女色耽于酒终日酷嗜于博奕心欲求得反而失此是败亡者之门 ITI HETAM VIJĀNĀMA ATTHAMO SO PARĀBHAVO NAVAMAM BHAGAVĀ BRŪHI KIM PARĀBHAVATO MUKHAM This we learn is the eighth cause of one s downfall. Pray, O Blessed One, tell us the ninth cause of one s downfall. 第八类之败亡者如斯我等能了知敢问世尊说第九如何为败亡者门. Buddha: SEHI DĀREHI ASANTUTTHO VESIYĀSU-PADISSATI DISSATI PARADĀRESU TAM PARĀBHAVATO MUKHAM Not to be contented with one's own wife, and to be seen with harlots and the wives of others this is a cause of one's downfall. 己妻嫌厌不满足另喜他人之妻女乐见遊荡诸淫女此是败亡者之门 ITI HETAM VIJĀNĀMA ATTHAMO SO PARĀBHAVO NAVAMAM BHAGAVĀ BRŪHI KIM PARĀBHAVATO MUKHAM This we learn is the ninth cause of one s downfall. Pray, O Blessed One, tell us the tenth cause of one s downfall. 第九类之败亡者如斯我等能了知敢问世尊说第十如何为败亡者门 Buddha: ATĪTA YOBBANO POSO ĀNETI TIMBARUTTHANIM TASSA ISSĀ NA SUPATI TAM PARĀBHAVATO MUKHAM Being past one's youth, to take a young wife and to be unable to sleep for jealousy of her this is a cause of one's downfall. 年龄已过盛壮者如树果实之熟透连牵妻女散步行嫉妒彼女夜难眠此是败亡者之门 ITI HETAM VIJĀNĀMA DASAMO SO PARĀBHAVO EKĀDASAMAM BHAGAVĀ BRŪHI KIM PARĀBHAVATO

78 MUKHAM This we learn is the tenth cause of one s downfall. Pray, O Blessed One, tell us the eleventh cause of one s downfall. 第十类之败亡者如斯我等能了知世尊请语第十一如何为败亡者门. Buddha: ITTHI SONDIM VIKIRANIM PURISAM VĀPI TĀDISAM ISSARIYASMIN THĀPETI TAM PARĀBHAVATO MUKHAM To place in authority a woman given to drink and squandering, or a man of a like behavior this is a cause of one's downfall. 不论男人或妇女居立主人之位者散财破产耽酒肉此是败亡者之门 ITI HETAM VIJĀNĀMA EKĀDASAMO SO PARĀBHAVO DVĀDASAMAM BHAGAVĀ BRŪHI KIM PARĀBHAVATO MUKHAM This we learn is the eleventh cause of one s downfall. Pray, O Blessed One, tell us the twelfth cause of one s downfall. 第十一之败亡者如斯我等能了知再请世尊语十二何为败亡者之门 Buddha: APPABHOGO MAHĀTANHO KHATTIYE JĀYATE KULE SO CA RAJJAM PATTHAYATI TAM PARĀBHAVATO MUKHAM To be of noble birth, with vast ambition and of slender means, and to crave for rulership this is a cause of one's downfall. 生于刹帝利家者财产小而渴爱大希求此世君王位此是败亡者之门 ETE PARĀBHAVE LOKE PANDITO SAMA VEKKHIYA ARIYO DASSANASAMPANNO SA LOKAM BHAJATE SIVAN TI Knowing well these causes of downfall in the world, the Noble Sage, endowed with insight, shares a happy realm. 世间此等败亡者正确具足而观见不赴败亡成圣者彼等幸福昇天界

79 PAÑÑĀ SUTTA 28 Wisdom 慧得八緣 (AN 8.2) Bhikkhus, there are these eight causes and conditions that lead to obtaining the wisdom fundamental to the spiritual life when it has not been obtained and to its increase, maturation, and fulfillment by development after it has been obtained. What eight? (1) Here, a bhikkhu lives in dependence on the Teacher or on a certain fellow monk in the position of a teacher, toward whom he has set up a keen sense of moral shame and moral dread, affection and reverence. This is the first cause and condition that leads to obtaining the wisdom fundamental to the spiritual life when it has not been obtained and to its increase, maturation, and fulfillment by development after it has been obtained. (2) As he is living in dependence on the Teacher or on a certain fellow monk in the position of a teacher, toward whom he has set up a keen sense of moral shame and moral dread, affection and reverence, he approaches them from time to time and inquires: How is this, Bhante? What is the meaning of this? Those venerable ones then disclose to him what has not been disclosed, clear up what is obscure, and dispel his perplexity about numerous perplexing points. This is the second cause and condition that leads to obtaining the wisdom fundamental to the spiritual life. (3) Having heard that Dhamma, he resorts to two kinds of withdrawal: withdrawal in body and withdrawal in mind. This is the third cause and condition that leads to obtaining the wisdom fundamental to the spiritual life. (4) He is virtuous; he dwells restrained by the Pātimokkha, possessed of good conduct and resort, seeing danger in minute faults. Having undertaken the training rules, he trains in them. This is the fourth cause and condition that leads to obtaining the wisdom fundamental to the spiritual life. 28 English translation by Bhikkhu Bodhi, http://suttacentral.net/en/an8.2; Chinese translation by 菩提僧團, https://sites.google.com/site/palishengdian/pali/da/an/an8/an8-1

80 (5) He has learned much, remembers what he has learned, and accumulates what he has learned. Those teachings that are good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, which proclaim the perfectly complete and pure spiritual life such teachings as these he has learned much of, retained in mind, recited verbally, mentally investigated, and penetrated well by view. This is the fifth cause and condition that leads to obtaining the wisdom fundamental to the spiritual life. (6) He has aroused energy for abandoning unwholesome qualities and acquiring wholesome qualities; he is strong, firm in exertion, not casting off the duty of cultivating wholesome qualities. This is the sixth cause and condition that leads to obtaining the wisdom fundamental to the spiritual life. (7) In the midst of the Saṅgha, he does not engage in rambling and pointless talk. Either he himself speaks on the Dhamma, or he requests someone else to do so, or he adopts noble silence. This is the seventh cause and condition that leads to obtaining the wisdom fundamental to the spiritual life. (8) He dwells contemplating arising and vanishing in the five aggregates subject to clinging: Such is form, such its origin, such its passing away; such is feeling such is perception such are volitional activities such is consciousness, such its origin, such its passing away. This is the eighth cause and condition that leads to obtaining the wisdom fundamental to the spiritual life when it has not been obtained and to its increase, maturation, and fulfillment by development after it has been obtained. These, bhikkhus, are the eight causes and conditions that lead to obtaining the wisdom fundamental to the spiritual life when it has not been obtained and to its increase, maturation, and fulfillment by development after it has been obtained. 一 诸比丘, 有八因, 八缘, 根本梵行之慧未得令得, 已得令多习, 广习, 圆满. 以何为八耶? 二诸比丘, 此处有比丘, 依止于师或准于师之同梵行者而住, 猛利之惭愧, 敬爱, 尊重现前. 诸比丘, 此为第一之因, 第一之缘, 根本梵行之慧未得令得, 已得令多习, 广习, 圆满.

81 三彼依止于师或准于师之同梵行者而住, 猛利之惭愧, 敬爱, 尊重现前, 彼时时往诣彼等而请问, 质问, 言 : 大德, 此事云何? 此义云何? 彼具寿等为彼辨了未辨, 显了未显, 于许多疑惑之法, 除去疑惑. 诸比丘, 此为第二之因, 第二之缘, 根本梵行之慧未得令得, 已得令多习, 广习, 圆满. 四彼闻彼法, 依二闲静而成就, 即身闲静与心闲静. 诸比丘, 此为第三之因, 第三之缘, 根本梵行之慧末得令得, 已得令多习, 广习, 圆满. 五持戒, 防护波罗提木叉之律仪而行, 所行具足而住, 见怖畏于微小之罪, 受持而学学处. 诸比丘, 此为第四之因, 第四之缘, 根本梵行之慧未得令得, 已得令多习, 广习, 圆满. 六多闻而受持所闻, 积集所闻, 宣说诸法之初善, 中善, 后善及具义, 具文, 纯一圆满清淨之梵行, 多闻受持而言诸法, 以意通利, 以见观察见善通达. 诸比丘, 此为第五之因, 第五之缘, 根本梵行之慧未得令得, 已得令多习, 广习, 圆满. 七发勤而住, 断灭诸不善法, 为具足诸善法而努力, 勇健坚固, 于诸善法而不舍其担. 诸比丘, 此为第六之因, 第六之缘, 根本梵行之慧未得令得, 已得令多习, 广习, 圆满. 八又, 往诣僧伽, 不作种种说, 不作畜生说, 自说法, 劝请他, 不蔑视圣之默然. 诸比丘, 此为第七之因, 第七之缘, 根本梵行之慧未得令得, 已得令多习, 广习, 圆满. 九又, 于五取蕴观生灭而住 : 色如是, 色之集如是, 色之灭如是, 受如是, 受之集如是, 受之灭如是 ; 想 行 识如是, 识之集如是, 识之灭如是. 诸比丘, 此为第八之因, 第八之缘, 根本梵行之慧未得令得, 已得令多习, 广习, 圆满... 诸比丘, 如是有八因, 八缘, 根本梵行之慧未得令得, 已得令多习, 广习, 圆满.

82 PACALĀYAMĀNA SUTTA 29 (Phuttha ubai kae nguang) Getting Rid of Drowsiness 瞌睡而坐 (AN 7.61) (AN7.58) Thus have I heard. On one occasion the Blessed One was dwelling in the Bhagga country near the town of Suṃsumāragiri, in the Deer Park at the Bhesakalā Grove. On that occasion the Venerable Mahāmoggallāna, dwelling in Māgadha near the village of Kallavāḷamutta, was nodding in his seat 30.The Blessed One sat down on the seat prepared for him and said to the Venerable Mahāmoggallāna: Are you nodding, Moggallāna, are you nodding? Yes, Blessed One. (1) Well then, Moggallāna, at whatever thought drowsiness befalls you, you should not give attention to that thought. Then, by doing so, it is possible that your drowsiness will vanish. (2) But if, by doing so, your drowsiness does not vanish, then you should ponder the Dhamma as you have learnt it and mastered it, you should examine it and investigate it closely in your mind. Then, by doing so, it is possible that your drowsiness will vanish. (3) But if, by doing so, your drowsiness does not vanish, then you should recite in detail the Dhamma as you have learnt it and mastered it. Then, by doing so, it is possible that your drowsiness will vanish. (4) But if, by doing so, your drowsiness does not vanish, then you should pull both ear-lobes and rub your limbs with your hand. Then, by doing so, it is possible that your drowsiness will vanish. (5) But if, by doing so, your drowsiness does not vanish, you should 29 English translation by Nyanaponika Thera and Bhikkhu Bodhi, Anguttara Nikaya an Anthology, Part II, BPS online Edition (2008); Chinese translation by 菩提僧團, posted at 巴利聖典網站 https://sites.google.com/site/palishengdian/pali/da/an/an7/an7-6 30 Mahāmoggallāna was the second chief disciple of the Buddha. This sutta is set during his period of striving for arahatship, which he achieved after a week of intense effort immediately after entering the Sangha. According to commentary, he had been walking up and down vigorously in meditation, so when he sat down on his meditation seat drowsiness overcame him.

83 get up from your seat and, after washing your eyes with water, you should look around in all directions and upwards to the stars and constellations. Then, by doing so, it is possible that your drowsiness will vanish. (6) But if, by doing so, your drowsiness does not vanish, then you should attend to the perception of light, resolve upon the perception of daytime: as by day, so at night, as at night, so by day. Thus, with an open and unencumbered heart, you should develop a luminous mind. Then, by doing so, it is possible that your drowsiness will vanish. (7) But if, by doing so, your drowsiness does not vanish, then, with your senses turned inward and your mind not straying outward, you should take to walking up and down, being aware of going to and fro. Then, by doing so, it is possible that your drowsiness will vanish. But if, by doing so, your drowsiness does not vanish, then, mindful and clearly comprehending, you may lie down, lion-like, on your right side, placing one foot on the other, keeping in mind the thought of rising; and on awakening, you should quickly get up, thinking, I must not indulge in the pleasure of resting and reclining, in the pleasure of sleep. Thus, Moggallāna, should you train yourself. 一如是我闻. 一时, 世尊住婆祇尸收摩罗山之恐佈鹿林. 尔时, 具寿摩诃目犍连于摩揭陀之迦罗拉姆村, 瞌睡而坐. 世尊以超人清淨之天眼, 见于摩揭陀迦罗拉姆村瞌睡而坐之具寿摩诃目犍连. 见已, 譬如具力之人伸弯屈之臂, 屈伸直之臂, 如是, 于婆祇尸收摩罗山之恐怖鹿林消失, 出现于摩揭陀迦罗拉姆村具寿摩诃目犍连之面前. 世尊坐于设座, 世尊坐已, 向具寿摩诃目犍连如是言 : 汝目犍连, 瞌睡耶? 汝目犍连, 瞌睡耶? 唯然, 大德, 二 果尔, 汝目犍连, 汝住于有想之时, 其睡眠如出去, 当作意其想, 当再三作意其想, 实则如是而住之汝, 其睡眠有应断之理. 三若如是而住之汝, 其睡眠不断, 果尔, 目犍连, 汝如闻, 如

84 通达, 则依心而随寻, 随伺法, 以意当思惟, 如是而住之汝, 其睡眠有应断之理. 四若如是而住之汝, 其睡眠不断, 果尔, 目犍连, 汝如闻, 如所念, 当广思惟法, 如是而住之汝, 其睡眠有应断之理. 五若如是而住之汝, 其睡眠不断, 果尔, 目犍连, 汝当搓拉两耳, 以掌摩擦身体, 如是而住之汝, 其睡眠有应断之理. 六若如是而住之汝, 其睡眠不断, 果尔, 目犍连, 从座而起, 以水摩擦两眼已, 环视诸方, 当瞻仰诸星, 恒星之光, 如是而住之汝, 其睡眠有应断之理. 七若如是而住之汝, 其睡眠不断, 果尔, 目犍连, 汝作意光明想, 当练日中之想, 夜如于日中, 于日中如于夜, 如是依无所复之心而修有光之心, 如是而住之汝, 其睡眠有应断之理. 八若如是而住之汝, 其睡眠不断, 果尔, 目犍连, 汝当作前后想, 诸根向内, 心不向外, 而为经行, 如是而住之汝, 其睡眠有应断之理. 九若如是而住之汝, 其睡眠不断, 果尔, 目犍连, 汝以右协作狮子臥, 足与足重叠, 为具念, 正知, 作意起立之想已, 以觉醒, 目犍连, 汝速当起立, 不受臥床之乐, 胁之乐, 睡眠之乐, 而当住, 如是, 目犍连, 汝当修学. Dhammapada Verse 257 Dhammaṭṭhavagga 法住品 Asāhasena dhammena, samena nayatī pare; Dhammassa gutto medhāvī, dhammaṭṭho ti pavuccati. 257. He who does not judge others arbitrarily, but passes judgement impartially according to truth, that sagacious man is a guardian of law and is called just. 257. 导人不卤莽, 如法而公平, 智者护于法, 是名法住者

85 METTĀNISAṂSA SUTTA 31 Wa Duai Prayot Khong Kan Jaroen Metta Eleven Benefits of Metta 慈心解脫 ( 慈爱功德经 ) Khwam metta khue khwam pratthana di pratthana hai phu uen pen suk rue khwam pen mit maitri METTĀYA BHIKKHAVE CETOVIMUTTIYĀ ĀSEVITĀYA BHĀVITĀYA BAHULĪKATĀYA YĀNĪKATĀYA VATTHUKATĀYA ANUṬṬHITĀYA PARICITĀYA SUSAMĀRADDHĀYA EKĀDASĀNISAṂSĀ PĀṬIKAṄKHĀ. KATAME EKĀDASA: SUKHAṂ SUPATI, SUKHAṂ PAṬIBUJJHATI, NA PĀPAKAṂ SUPINAṂ PASSATI. MANUSSĀNAṂ PIYO HOTI, AMANUSSĀNAṂ PIYO HOTI, DEVATĀ RAKKHANTI, NĀSSA AGGĪ VĀ VISAṂ VĀ SATTHAṂ VĀ KAMATI, TUVAṬAṂ CITTAṂ SAMĀDHIYATI, MUKHAVAṆṆO VIPPASĪDATI, ASAMMŪḶHO KĀLAṂ KAROTI, UTTARIṂ APPAṬIVIJJHANTO BRAHMALOKŪPAGO HOTI. Praphumi Phraphak jao trat wa, du kon bhikkhu thang lai metta an pen pai phuea khwam lut phon duai amnat haeng samathi an bukkhon sep arom metta hai ying laew khue metta di to phu uen tham hai koet, tham hai mi metta boi boi laew, kra tham hai koet metta mak mak laew, tham hai metta pen yuat yan khong jai laew (khue jai laen khit thueng khrai ko khit duai pratthana hai phu nan koet suk) tham hai jai yu nai khwam khit metta pratthana di to phu uen laew, tam tang laew sueng metta 31 English translations consulted: that by Thanissaro Bhikkhu (http://www.accesstoinsight.org/tipitaka/an/an11/an11.016.than.html), that by Nyanaponika Thera (http://www.accesstoinsight.org/lib/authors/nyanaponika/wheel238.html); Chinese translations consulted: by 菩提僧團, posted at 巴利聖典網站 (https://sites.google.com/site/palishengdian/pali/da/an/an11/an11-2), and that by Mahinda Bhikkhu (China), in Theravāda Buddhist Chants 上座部佛教念诵集 (2011).

86 thi jai, sang som metta pai doi rop laew, prarop metta wai di laew, phueng wang anisong sip-et pra kan. Anisong sip-et pra kan nan khue arai bang? Noeng, non lap sabai Song, tuen khuen ko sabai Sam, mai fan rai la-mok Si, pen thi rak khong manut thang lai Ha, pen thi rak khong amanut thang lai Hok, thewada thang lai khum khrong raksa Jet, fai yaphit awut mai at tham antarai kae chiwit dai Paet, jit tang man pen samathi dai wai Kao, phiu na phut phong sot sai Sip, wela ja tai mai long luem sati Sip-et, muea yang mai banlu tham an ying (khue mak phon nipphan) sin chiwit laew yom pai koet nai phrom-ma-lok "Monks, for one whose awareness-release through good will (release of the mind in loving-kindness) is cultivated, developed, pursued, handed the reins and taken as a basis, given a grounding, steadied (made one's vehicle and foundation, firmly established), consolidated, and well-undertaken, eleven benefits can be expected. Which eleven? "One sleeps easily, wakes easily, dreams no evil dreams. One is dear to human beings, dear to non-human beings. The devas protect one. Neither fire, poison, nor weapons can touch one. One's mind gains concentration quickly. One's complexion is bright. One dies unconfused and if penetrating no higher is headed for the Brahma worlds. "These are the eleven benefits that can be expected for one whose awareness-release through good will (release of the mind in lovingkindness) is cultivated, developed, pursued, handed the reins and taken as a basis, given a grounding (made one's vehicle and foundation, firmly established), steadied, consolidated, and wellundertaken." 诸比丘! 若习, 修习, 多修慈心解脱, 作乘, 作基, 随成, 积习, 善能造作, 可期则有十一种之功德. 何等为十一耶?

87 即眠乐 ; 觉乐 ; 不见恶梦 ; 为人爱乐 ; 为非人爱乐 ; 为诸天所守护 ; 不受火, 毒, 剑 ; 速疾入于心定 ; 颜色明亮 ; 不蒙昧而命终 ; 若不能通达上位, 则趣于梵世. 诸比丘! 若习, 修习, 多修慈心解脱, 作乘, 作基, 随成, 积习, 善能造作, 可期则有此十一种之功德. (AN11.16 or AN11.15 or AN11.2.5) DVATTIṂSĀKĀRAPĀṬHA (KĀYAGATĀ-SATI-BHĀVANĀ-PĀṬHAṂ) Contemplation of Thirty-two Body Parts 三十二身分 LEADER 领诵者 : HANDA MAYAṂ KĀYAGATĀ-SATI-BHĀVANĀ-PĀṬHAṂ BHAṆĀMA SE (/HANDA MAYAṂ DAVATTING SĀGĀRAPĀṬHAṂ BHAṆĀMA SE) Choen thoet rao thang lai jong klao kham sa-daeng akan samsipsong nai rang kai thoet Let us now recite the passage on mindfulness immersed in the body. ALL 全体 : AYAṂ KHO ME KĀYO Kai khong rao ni lae This body of mine 我这个身体 UDDHAṂ PĀDATALĀ Bueang bon tae phuen thao khuen ma From the soles of the feet on up 从脚底以上 ADHO KESA-MATTHAKĀ Bueang tam tae plai phom long pai From the crown of the head on down 从发顶以下 TACA-PARIYANTO Mi nang hum yu pen thi sut rop Surrounded by skin 为皮所包

88 PŪRO NĀNAPPAKĀRASSA ASUCINO Tem pai duai khorng mai sa-at mi pra kan tang tang dang ni. Filled with all sorts of unclean things. 充满了种种之不净. ATTHI IMASMIṂ KĀYE Nai rang kai khong rao ni mi: In this body there are: 于此身中, 有 : KESĀ phom thang lai Hair of the head 头发, LOMĀ khon thang lai Hair of the body 身毛, NAKHĀ lep thang lai Nails 指甲 DANTĀ fan thang lai Teeth 牙齿 TACO nang Skin 皮肤 MAṂSAṂ nuea Flesh 肌肉 NHĀRŪ en thang lai Tendons, 筋腱 AṬṬHĪ kraduk thang lai Bones 骨 AṬṬHIMIÑJAṂ yuea nai kraduk Bone marrow 骨髓 VAKKAṂ mam Spleen 肾 HADAYAṂ hua jai Heart 心脏 YAKANAṂ tap Liver 肝脏 KILOMAKAṂ phang phuet Membranes 肋膜 PIHAKAṂ tai Kidneys 脾脏 PAPPHĀSAṂ pot Lungs 肺脏 ANTAṂ sai yai Large intestines 大肠 ANTAGUṆAṂ sai noi Small intestines 小肠 UDARIYAṂ ahan mai Gorge 胃中物 KARĪSAṂ ahan kao Feces 粪便 MATTHAKE MATTHALUṄGAṂ yuea man sa-mong nai kalok si-sa Brain 脑 PITTAṂ nam di Bile 胆汁 SEMHAṂ nam sa-let Phlegm 痰 PUBBO nam nong Lymph 脓 LOHITAṂ nam lueat Blood 血 SEDO nam nguea Sweat 汗

89 MEDO nam man khon Fat 脂肪, ASSU nam ta Tears 泪 VASĀ nam lueang Grease 油膏 KHEḶO nam lai Saliva 唾液 SIṄGHĀṆIKĀ nam muk Mucus 鼻涕 LASIKĀ nam khai kho Synovial fluid 关节滑液 MUTTAṂ nam mut Urine. EVAM-AYAṂ ME KĀYO kai khong rao ni yang ni: Such is this body of mine: 我这个身体 UDDHAṂ PĀDATALĀ Bueang bon tae phuen thao khuen ma From the soles of the feet on up 从脚底以上 ADHO KESA-MATTHAKĀ Bueang tam tae plai phom long pai From the crown of the head on down 从发顶以下 TACA-PARIYANTO Mi nang hum yu pen thi sut rop Surrounded by skin 为皮所包 PŪRO NĀNAPPAKĀRASSA ASUCINO tem pai duai khong mai sa-at mi pra kan tang tang yang ni lae. Filled with all sorts of unclean things. 充满了如此种种之不净. Dhammapada 法句經 Verse 399 Brāhmaṇavagga 婆羅門品 Akkosaṃ vadhabandhañca, aduṭṭho yo titikkhati; Khantībalaṃ balānīkaṃ, tamahaṃ brūmi brāhmaṇaṃ. 399. He who without resentment endures abuse, beating and punishment, whose power, real might, is patience -- him do I call a holy man. 399. 能忍骂与打, 而无有瞋恨, 具忍力强军, 是谓婆羅门

90 CATTARISAKARAANUPASSANA32 The Forty Perceptions 四十种思惟法(Forty 四十 TO ) (Excerpted from PATISAMBHIDAMAGGAPAÑÑĀVAGGE VIPASSANĀKATHĀ, On Insight, 無礙解道慧品第九:正觀論,) PAÑCAKKHANDHE33Five aggregates as: 五蘊是: Khanha 1. ANICCATOa Mai thiang Impermanent 无常 2. DUKKHATO Pen thuk Suffering 苦 3. ROGATO Pen rok subject to illness 病 4. GAṆḌATO Pen hua fi A boil 痈 疮 5. SALLATO Pen luk son An arrow 箭 6. AGHATO Lam bak Calamity; misfortune 恶 32 NIBBĀNA as:涅槃34是 :Nipphan NICCAṀ Thiang Permanent 常 SUKHAṀ Suk Blissful 樂 ĀROGAYAṀ Mai Pen rok Without illness; health 无病 NIGAṆḌO Mai Pen hua fi Without a boil 无痈 无疮 NISALLAṀ Mai Pen luk son Without an arrow 離箭 ANAGHO Mai lam bak Without calamity/misfortune无恶 English translation consulted: Path of Discrimination (Paṭisambhidāmagga), translated from the Pāli bybhikkhuñānamoli; Chinese translation consulted: 無礙解道(Pts.) 小部經典 18~19 as posted by Dhammarain at www.dhammarain.org.tw/canon/cy-18-19-patisambhidaamagga.pdf. 33 Three categories perception: anicca (impermanence), dukkha (suffering), anatta (non-self). Those marked with a ere are the ten perceptions of impermanence (无常组有十种); those b marked with are the five perceptions of non-self (无我组有五种); the rest are the twentyfive perceptions of dukkha or suffering (苦组有廿五种) (see Seeing and Knowing by Pa Auk Sayadaw). 34 Nibbāna = Extinguishing of the five aggregates;涅槃 = 五蕴之灭

91 7. ĀBĀDHATO Biat bian ying rop kuan ying Disease;sickness, affliction 疾 8. PARATO b Pen uen pai Alien; (relating to others; not one s own); Other (unruly, untractable) 他 ; 敌 9. PALOKATO a Sa lai mot Broken; disintegrating 毁 10. ĪTITO Pen sa-niat Bad luck; plague 难 11. UPADDAVATO Pen u-bat sing tham rai khwam uppri Evil; disaster 祸 12. BHAYATO Pen phai Dangerous 怖畏 13. UPASAGGATO Pen uppasak An obstacle; menace 灾 14. CALATO a Wan wai Shaken; fickle 动 15. PABHAṄGA(U)TO a Phu phang Rotten; perishable 坏 16. ADDHUVATO a Mai yang yuen fleeting; Unenduring 不恒 ; 不堅固 ANĀBĀDHO Mai biat bian ying, mai rop kuan ying Without sickness or affliction 无疾 APARAPPACCAYAṀ Mai Pen uen pai Independent of others; quiescent, unchanging 不他緣 ; 无敌 APPALOKADHAMMO Mai sa lai mot Unbroken; 不毁 ANĪTIKAṀ Mai pen sa-niat Auspicious; no plague 无难 ANUPADDAVAṀ Mai u-bat Without evil or disaster 无祸 ABHAYAṀ Mai pen phai Without danger 无畏 ANUPASAGGAṀ Mai pen upasak Without obstacle or menace 无灾 ACALAṀ Mai wan wai Unshaken; not fickle 不动 APPABHAṄGAṀ Mai phu phang Not perishable 不坏 DHUVAṀ yang yuen Enduring 恒 ; 堅固

92 17. ATĀṆATO Mai Pen thi tan than Defenseless; no protection 非保护所 ; 无护 18. ALEṆATO Mai Pen thi pong kan No shelter 非避难所 ; 无安處 19. ASARAṆATO Mai Pen thi pueng Without refuge 非皈依处 20. RITTATO b wang Empty; devoid 无 ; 缺 21. TUCCHATO b plao Bare; vain; hollow 虚 22. SUÑÑATO b Wang jak ton lae khong khong ton Void 空 23. ANATTATO b Mai Pen bukkon mai Pen phu kiaw khong mai pen sat Non-self 无我 24. ĀDĪNAVATO Pen thot Danger 患 ; 过患 25. VIPARIṄĀMADHAMMATO a Mi khwam prae pruan pen thammada Unstable; subject to change 变易法 26. ASĀRAKATO a Mai mi kaen san Without essence 不实 TĀṆAṀ Pen thi tan than Protected 保护所 ; 救护 LEṆAṀ Pen tii pong kan A shelter 避难所 ; 安處 SARAṆAṀ Pen thi pueng Refuge 皈依处 ARITTAṀ Mai wang Not empty 不空的 ; 不缺 ATUCCHAṀ Mai plao Not bare; not vain; Not hollow 不虚 PARAMAṀ SUÑÑAṀ Wang jak ton lae khong khong ton yang ying Ultimate Empty thing or voidness 胜空 PARAMAṬṬHAṀ NIBBĀNAṀ Mi prayot yang ying Highest benefit or ultimate aim 胜义 ANĀDĪNAVAṀ Mai pen thot Without danger 无患 ; 无过患 AVIPARIṄĀMADHAMMAṀ Mai prae pruan Stable; Not subject to change 不变易法 SĀRAṀ mi kaen san sara Essence 坚实

93 27. AGHAMŪLATO Pen rak ngao khong khwam lambak Root of calamity 恶之根 28. VADHAKATO Pen phet cha khat Executioner; murderous 杀戮者 29. VIBHAVATO a Sueam Decay; to be annihilated; 无有 30. SĀSAVATO Phoem kan won wian nai kilet kam wibak Tainted (mental intoxicants); subject to cankers 有漏 31. SAṄKHATATO a Kratham ruam kan laew Conditioned 有为 32. MĀRĀMISATO Pen yuea haeng man A victim or prey to māra, evil one or evil; mara s bait; 魔饵 33. JĀTIDHAMMATO Mi khwam koet pen thammada of nature of birthing 生法 34. JARĀDHAMMATO Mi khwam kae pen thammada Of nature of ageing 老法 35. BYĀDHIDHAMMATO Mi khwam puai khai pen thammada ailing 病法 ANAGHAMŪLAṀ Mai pen rak ngao khong khwam lambak Not the root Of calamity 无恶之根 AVADHAKAṀ Mai pen pet cha khat Not murderous 无杀戮者 AVIBHAVAṀ Mai Sueam Not annihilated 非无有 ANĀSAVAṀ Mai won wian nai kilet kam wibak Without cankers or defilements 无漏 ASAṄKHATAṀ Mai kratham ruam laew Unconditioned 无为 NIRĀMISAṀ Mai pen yuea haeng man Not victim of or prey to māra 離魔饵 AJĀTAṀ Mai koet unborn 不生 AJARAṀ Mai kae Not subject to ageing 不老 ABBYĀDHIDHAMMAṀ Mai puai unailing 无病法

94 36. MARAṆADHAMMATO a Mi khwam tai pen thammada Of nature of dying 死法 37. SOKADHAMMATO Mi khwam sao sok pen thammada Of the nature of grief 愁法 38. PARIDEVADHAMMATO Mi khwam ram rai ram phan pen thammada Of lamentable nature 悲法 39. UPĀYĀSADHAMMATO Mi khwam khap khaen jai pen thammada Connected with despair 恼法 40. SAṀKILESIKADHAMMATO Mi kilet khrueang sao mong pen thammada Of defiled nature. 杂染法 AMATAṀ Mai tai Not subject to death 不死 ASOKAṀ Mai sao sok Without grief 无愁 APARIDEVAṀ Mai ram rai ram phan Without lamentation 无悲 AUPĀYĀSAṀ Mai khap khaen jai Without despair 无恼 ASAṄKILIṬṬHAṀ Mai mi kilet khrueang sao mong Without defilement 无杂染 VIPASSANĀNAYA Vipassananai Inductive Insight 方法觀 RŪPAṂ ATĪTĀNĀGATAPACCUPPANNAṂ Rup thi pen adit luang pai laew, pen anakhot yang mai ma thueng, lae pen pajjuban bang koet nai bat ni ANICCAṂ Mai thiang SAṄKHATAṂ An pajjai prung taeng laew PAṬICCASAMUPPANNAṂ Asai kan lae koet ruam kan laew KHAYADHAMMAṂ Mi khwam sinpai pen thammada VAYADHAMMAṂ Mi khwam sueam pai pen thammada VIRĀGADHAMMAṂ Mi khwam juet jang khlai pai pen thammada

95 NIRODHADHAMMAṂ. Mi khwam dap pai pen thammada. Form, past, present or future, is impermanent, conditioned, dependently arisen, subject to destruction, to vanishing, to fading away, to cessation. 过去 未来, 现在之色是无常 有为 缘起生, 尽法 衰法 离法 灭法. VEDANĀ ATĪTĀNĀGATAPACCUPPANNA Wethana thi pen adit luang pai laew, pen anakhot yang mai ma thueng, lae pen pajjuban bang koet nai bat ni ANICCĀ Mai thiang SAṄKHATĀ An pajjai prung taeng laew PAṬICCASAMUPPANNĀ Asai kan lae koet ruam kan laew KHAYADHAMMĀ Mi khwam sinpai pen thammada VAYADHAMMĀ Mi khwam sueam pai pen thammada VIRĀGADHAMMĀ Mi khwam juet jang khlai pai pen thammada NIRODHADHAMMĀ. Mi khwam dap pai pen thammada. Feeling, past, present or future, is impermanent, conditioned, dependently arisen, subject to destruction, to vanishing, to fading away, to cessation. 过去 未来 现在之受是无常 有为 缘起生 尽法 衰法 离法 灭法. SAÑÑĀ ATĪTĀNĀGATAPACCUPPANNA Sanya thi pen adit luang pai laew, pen anakhot yang mai ma thueng, lae pen pajjuban bang koet nai bat ni ANICCĀ Mai thiang SAṄKHATĀ An pajjai prung taeng laew PAṬICCASAMUPPANNĀ Asai kan lae koet ruam kan laew KHAYADHAMMĀ Mi khwam sinpai pen thammada VAYADHAMMĀ Mi khwam sueam pai pen thammada VIRĀGADHAMMĀ Mi khwam juet jang khlai pai pen thammada NIRODHADHAMMĀ. Mi khwam dap pai pen thammada. Perception, past, present or future, is impermanent, conditioned,

96 dependently arisen, subject to destruction, to vanishing, to fading away, to cessation. 过去 未来 现在之想是无常 有为 缘起生 尽法 衰法 离法 灭法. SAṄKHĀRĀ ATĪTĀNĀGATAPACCUPPANNA Sangkhan thi pen adit luang pai laew, pen anakhot yang mai ma thueng, lae pen pajjuban bang koet nai bat ni ANICCĀ Mai thiang SAṄKHATĀ An pajjai prung taeng laew PAṬICCASAMUPPANNĀ Asai kan lae koet ruam kan laew KHAYADHAMMĀ Mi khwam sinpai pen thammada VAYADHAMMĀ Mi khwam sueam pai pen thammada VIRĀGADHAMMĀ Mi khwam juet jang khlai pai pen thammada NIRODHADHAMMĀ. Mi khwam dap pai pen thammada. Volitional formations, past, present or future, are impermanent, conditioned, dependently arisen, subject to destruction, to vanishing, to fading away, to cessation. 过去 未来 现在之诸行是无常 有为 缘起生 尽法 衰法 离法 灭法. VIÑÑĀṆAṂ ATĪTĀNĀGATAPACCUPPANNAṂ Winyan thi pen adit luang pai laew, pen anakhot yang mai ma thueng, lae pen pajjuban bang koet nai bat ni ANICCAṂ Mai thiang SAṄKHATAṂ An pajjai prung taeng laew PAṬICCASAMUPPANNAṂ Asai kan lae koet ruam kan laew KHAYADHAMMAṂ Mi khwam sinpai pen thammada VAYADHAMMAṂ Mi khwam sueam pai pen thammada VIRĀGADHAMMAṂ mi khwam juet jang khlai pai pen thammada NIRODHADHAMMAṂ. mi khwam dap pai pen thammada. Consciousness, past, present or future, is impermanent, conditioned, dependently arisen, subject to destruction, to vanishing, to fading away, to cessation. 过去 未来 现在之识是无常 有为 缘起生 尽法 衰法 离法 灭法.

97 (Paṭisambhidāmaggapāḷi 無礙解道 Sammasanañāṇaniddeso) 35 SABBE SAṄKHĀRĀ Sangkhan kan prung taeng thang lai thang puang ANICCĀ Mai thiang DUKKHĀ Pen thuk thon dai yak VIPARIṆĀMADHAMMĀ Mi khwam prae pruan pai pen thammada. All conditioned phenomena (processes, mental formations) are impermanent, suffering, subject to change. 一切行皆是无常, 苦变易之法. TAṂ KUTETTHA LABBHĀ Khwam thiang khwam suk lae khwam mai prae pruan nai sangkhan lao ni nan khrai khrai ja ha dai ma tae nai YAṂ TAṂ Sing nueng sing dai JĀTAṂ Koet laew BHŪTAṂ Pen laew SAṄKHATAṂ an pajjai prung taeng laew PALOKADHAMMAṂ Luan mi khwam sut som pai pen thammada TAṂ VATA MĀ PALUJJĪTI Khrai khrai ja pratthana wa kho sing nan ya dai sut som pai loei dang ni NETAṂ ṬHĀNAṂ VIJJATI Kho thi ja pen pai dai tam khwam pratthana nan pen thana thi mi mai dai. Of that which is born, come into being, is compounded and subject to decay, how can one say: 'May it not come to dissolution!' There can be no such state of things. (No one can find permanent happiness that does not change). 任何一法皆不可得, 彼生 存在 造作者皆是破坏之法, 而不破坏者, 实无是处 ( 凡有所生 所为 有为 有灭坏之法者, 使之不灭坏, 无有是理 ). (Mahāparinibbānasutta 大般涅槃經 (DN 16) 36 35 Chinese translation by 菩提僧團 https://sites.google.com/site/palishengdian/pali/da/kn/ps/ps2

98 AHOVATA ME IMINĀ VĪTIVATTENA RATTINDIVENA (ACCAYANTI AHORATTĀ) O no doi khuen lae wan thi luang pai laew kae rao ni The days and nights go flying by 日夜之过逝 AYUPI KHĪYATI Mae ayu ko sin pai JIVITAṂ UPARUJJHATI. Chiwit ko mot pai The life span of mortals is depleted 人寿命亦灭. Life comes to a stop 寿命亦将尽. (JIVITAṂ UPARUJJHATI AYU KHĪYATI MACCĀNAM - Life comes to a stop 寿命亦将尽. The life span of mortals is depleted. 人寿命亦灭 ) (Dutiyaāyusutta SN 4.10) 37 BAHUKĀ KHO ME PAJJAYĀ MARAṆASSA Het haeng khwam tai khong rao mi mak nak Many are (possible) causes of my death 我之死緣多 AJJHATTIKĀ JA BĀHIRĀ JA Thang phai nai thang phai nok Either internal or external 内 外 TENA TENA ME ASSA KĀLAKIRIYĀ Khwam tham kala ja phueng mi kae rao dai phro het nan nan I can die from all those causes. 任何死緣可以导致我死亡 SO SO MAMASSA ANTARĀYO Het nan nan ja phueng pen antarai kae rao dai That would be dangerous (obstruction) to me. 是故我当死是我之障碍 (Dutiyamaraṇassatisuttaṃ AN6.20) 38 36 English translation by Sister Vajira and Francis Story, http://www.accesstoinsight.org/tipitaka/dn/dn.16.1-6.vaji.html. Chinese translation by 菩提僧團 https://sites.google.com/site/palishengdian/pali/da/dn/dn16 37 Trsanslated by Bhikkhu Bodhi, http://suttacentral.net/en/sn4.10; Chinese translation by 菩提僧團 https://sites.google.com/site/palishengdian/pali/da/sn/sn4/sn4-1 38 English translation by Thanissaro Bhikkhu, http://www.accesstoinsight.org/tipitaka/an/an06/an06.020.than.html. Chinese translation by 菩提僧團 https://sites.google.com/site/palishengdian/pali/da/an/an6/an6-2

99 AHO BUDDHO Phraphutthajao pen assajan jing O the Buddha (is excellent). 的确呀佛 ( 是正善的 ). AHO DHAMMO Phratham pen assajan jing O the Dhamma (is excellent). 的确呀佛法 ( 是正善的 ). AHO SAṄGHO Mukhanasawok khong Phraphutthajao pen assajan jing O the Sangha (is excellent). 的确呀僧 ( 是正善的 ). SĀDHU BUDDHA SUBODHITĀ Sathu khwam trassaru di jing haeng Phraphutthajao The Buddha's genuine Awakening is excellent. 善哉善觉之佛陀 SĀDHU DHAMMA SUDHAMMATĀ Sathu khwam pen tham di jing haeng Phratham The Dhamma's genuine rightness (the Truth) is excellent. 善哉善 ( 正 ) 法之法. SĀDHU SAṄGHAS SUPAṬIPATTĪTI Sathu khwam patibat di jing haeng Mukhanasawok khong Phraphutthajao dang ni lae The Saṅgha's good practice is excellent. 善哉僧伽弟子行道正善.

100 III. DISCOURSES GIRIMĀNANDA42 42SUTTA (ĀBĀDHA SUTTA) 39 具寿耆利摩难 (AN 10.60) EKAṂ SAMAYAṂ BHAGAVĀ SĀVATTHIYAṂ VIHARATI JETAVANE ANĀTHAPIṆḌIKASSA ĀRĀME. 尔时, 世尊住舍卫城祇树给孤独园. SACE KHO TVAṂ, ĀNANDA, GIRIMĀNANDASSA BHIKKHUNO UPASAṂKAMITVA DASA SAÑÑĀ BHĀSEYYĀSI, ṬHĀNAṂ KHO PANETAṂ VIJJATI YAṂ GIRIMĀNANDASSA BHIKKHUNO DASA SAÑÑĀ SUTVĀ SO ĀBĀDHO ṬHĀNASO PAṬIPPASSAMBHEYYA. 阿难, 若汝往耆利摩难比丘处说十想, 则耆利摩难比丘闻十想, 而止其病, 是有是处. KATAMĀ DASA? 何等为十想耶? ANICCASAÑÑĀ, ANATTASAÑÑĀ, ASUBHASAÑÑĀ, ĀDĪNAVASAÑÑĀ, PAHĀNASAÑÑĀ, VIRĀGASAÑÑĀ, NIRODHASAÑÑĀ, SABBALOKE ANABHIRATASAÑÑĀ [ANABHIRATISAÑÑĀ (KA. )], SABBASAṄKHĀRESU ANICCHĀSAÑÑĀ, ĀNĀPĀNASSATI. 即 : 无常想, 无我想, 不淨想, 过患想, 舍断想, 离贪想, 灭尽想, 一切世间无喜想, 一切行无常想, 入出息念. ( 一 ) 无常想 KATAMĀ CĀNANDA, ANICCASAÑÑĀ? 阿难! 何等为无常想耶? IDHĀNANDA, BHIKKHU ARAÑÑAGATO VĀ RUKKHAMŪLAGATO VĀ SUÑÑĀGĀRAGATO VĀ ITI 39 English translations by Bhikhu Bodhi, http://suttacentral.net/en/an10.60); Chinese translations by 菩提僧團, posted at 巴利聖典網站 https://sites.google.com/site/palishengdian/pali/da/an/an10/an10-6

101 PAṬISAÑCIKKHATI RŪPAṂ ANICCAṂ, VEDANĀ ANICCĀ, SAÑÑĀ ANICCĀ, SAṄKHĀRĀ ANICCĀ, VIÑÑĀṆAṂ ANICCAN TI. 阿难! 此处有比丘, 往阿练若, 往树下, 往空屋而思择 : 色是无常, 受是无常, 想是无常, 行是无常, 识是无常. ITI IMESU PAÑCASU UPĀDĀNAKKHANDHESU ANICCĀNUPASSĪ VIHARATI. 如是于此五取蕴观无常而住. AYAṂ VUCCATĀNANDA, ANICCASAÑÑĀ 阿难! 此名为无常想. ( 二 ) 无我想 KATAMĀ CĀNANDA, ANATTASAÑÑĀ? 阿难! 何等为无我想耶? IDHĀNANDA, BHIKKHU ARAÑÑAGATO VĀ RUKKHAMŪLAGATO VĀ SUÑÑĀGĀRAGATO VĀ ITI PAṬISAÑCIKKHATI CAKKHU ANATTĀ, RŪPĀ ANATTĀ, SOTAṂ ANATTĀ, SADDĀ ANATTĀ, GHĀNAṂ ANATTĀ, GANDHĀ ANATTĀ, JIVHĀ ANATTĀ, RASĀ ANATTĀ, KĀYĀ ANATTĀ, PHOṬṬHABBĀ ANATTĀ, MANO ANATTĀ, DHAMMĀ ANATTĀ TI. 阿难! 此处有比丘, 往阿练若, 往树下, 往空屋而思择 : 眼是无我, 色是无我, 耳是无我, 声是无我, 鼻是无我, 香是无我, 舌是是无我. 味是无我. 身是无我, 所触是无我, 意是无我, 法是无我. ITI IMESU CHASU AJJHATTIKABĀHIRESU ĀYATANESU ANATTĀNUPASSĪ VIHARATI. 如是于此内外之六处观无我而住. AYAṂ VUCCATĀNANDA, ANATTASAÑÑĀ. 阿难! 此名为无我想. ( 三 ) 不淨想 KATAMĀ CĀNANDA, ASUBHASAÑÑĀ? 阿难! 何等为不淨想耶? IDHĀNANDA, BHIKKHU IMAMEVA KĀYAṂ UDDHAṂ PĀDATALĀ ADHO KESAMATTHAKĀ TACAPARIYANTAṂ PŪRAṂ NĀNĀPPAKĀRASSA ASUCINO PACCAVEKKHATI

102 阿难! 此处有比丘, 自足下而上, 自发顶而下, 以皮为边际, 观察充满种种之不淨之此身, 谓 : ATTHI IMASMIṂ KĀYE 1 KESĀ 2 LOMĀ 3 NAKHĀ 4 DANTĀ 5 TACO, 6 MAṂSAṂ 7 NHĀRU 8 AṬṬHI 9 AṬṬHIMIÑJAṂ 10 VAKKAṂ, 11 HADAYAṂ 12 YAKANAṂ 13 KILOMAKAṂ 14 PIHAKAṂ 15 PAPPHĀSAṂ, 16 ANTAṂ 17 ANTAGUṆAṂ 18 UDARIYAṂ 19 KARĪSAṂ [20 ], 21 PITTAṂ 22 SEMHAṂ 23 PUBBO 24 LOHITAṂ 25 SEDO 26 MEDO, 27 ASSU 28 VASĀ 29 KHEḶO 30 SIṄGHĀṆIKĀ 31 LASIKĀ 32 MUTTA NTI. 在此身中, 有 1 头发, 2 肤毛, 3 指甲, 4 牙齿, 5 皮肤, 6 肌肉, 7 筋腱, 8 骨, 9 髓, 10 肾, 11 心, 12 肝脏, 13 肋膜, 14 脾脏, 15 肺, 16 肠, 17 肠膈膜, 18 胃脏, 19 粪便, 20 脑 matthaluṅgaṃ), 21胆汁, 22痰, 23脓, 24血, 25汗, 26脂肪, 27眼泪, 28油, 29唾液, 30鼻涕, 31骨液, 32尿水. ITI IMASMIṂ KĀYE ASUBHĀNUPASSĪ VIHARATI. 如是, 于此身观不淨而住. AYAṂ VUCCATĀNANDA, ASUBHASAÑÑĀ. 阿难! 此名为不淨想. ( 四 ) 过患想 KATAMĀ CĀNANDA, ĀDĪNAVASAÑÑĀ? 阿难! 何等为过患想耶? IDHĀNANDA, BHIKKHU ARAÑÑAGATO VĀ RUKKHAMŪLAGATO VĀ SUÑÑĀGĀRAGATO VĀ ITI PAṬISAÑCIKKHATI 阿难! 此处有比丘, 往阿练若, 往树下, 往空屋而思择 : BAHUDUKKHO KHO AYAṂ KĀYO BAHUĀDĪNAVO? 此身者过患多苦. ITI IMASMIṂ KĀYE VIVIDHĀ ĀBĀDHĀ UPPAJJANTI, SEYYATHIDAṂ 此身生种种之疾病, 谓 : CAKKHUROGO SOTAROGO GHĀNAROGO JIVHĀROGO KĀYAROGO SĪSAROGO KAṆṆAROGO MUKHAROGO

103 DANTAROGO OṬṬHAROGO KĀSO SĀSO PINĀSO ḌĀHO [ḌAHO (SĪ. SYĀ. )] JARO KUCCHIROGO MUCCHĀ PAKKHANDIKĀ SŪLĀ VISŪCIKĀ KUṬṬHAṂ GAṆḌO KILĀSO SOSO APAMĀRO DADDU KAṆḌU KACCHU NAKHASĀ VITACCHIKĀ LOHITAṂ PITTAṂ [LOHITAPITTAṂ (SĪ. )] MADHUMEHO AṂSĀ PIḶAKĀ BHAGANDALĀ PITTASAMUṬṬHĀNĀ ĀBĀDHĀ SEMHASAMUṬṬHĀNĀ ĀBĀDHĀ VĀTASAMUṬṬHĀNĀ ĀBĀDHĀ SANNIPĀTIKĀ ĀBĀDHĀ UTUPARIṆĀMAJĀ ĀBĀDHĀ VISAMAPARIHĀRAJĀ ĀBĀDHĀ OPAKKAMIKĀ ĀBĀDHĀ KAMMAVIPĀKAJĀ ĀBĀDHĀ SĪTAṂ UṆHAṂ JIGHACCHĀ PIPĀSĀ UCCĀRO PASSĀVO TI. 眼病, 耳病, 鼻病, 舌病, 身病, 头病, 耳朵病, 口病, 齿病, 咳嗽, 喘气, 感冒, 烦热, 疟, 腹病, 惛绝, 下痢, 疼痛, 霍乱, 癞病, 痈病, 白癞, 干痟, 癞狂, 癌, 痒, 怖, 爬伤, 连疮, 血胆病, 糖尿病, 麻痺, 疮, 痔, 廔, 胆等起之诸病, 痰等起之诸病, 风等起之诸病, 并发而生之诸病, 季节变易所生之诸病, 不平等姿势所生之诸病, 侵害所生之诸病, 业异熟所生之诸病, 寒, 热, 饥, 渴, 大便, 小便. ITI IMASMIṂ KĀYE ĀDĪNAVĀNUPASSĪ VIHARATI. 如是, 于此身观过患而住. AYAṂ VUCCATĀNANDA, ĀDĪNAVASAÑÑĀ 阿难! 此名为过患想. ( 五 ) 舍断想 KATAMĀ CĀNANDA, PAHĀNASAÑÑĀ? 阿难! 何等为舍断想耶? IDHĀNANDA, BHIKKHU UPPANNAṂ KĀMAVITAKKAṂ NĀDHIVĀSETI, PAJAHATI, VINODETI, BYANTĪKAROTI, ANABHĀVAṂ GAMETI. 阿难! 此处有比丘, 不忍许已生之贪寻, 令归于断, 除, 离, 无. UPPANNAṂ BYĀPĀDAVITAKKAṂ NĀDHIVĀSETI, PAJAHATI, VINODETI, BYANTĪKAROTI, ANABHĀVAṂ GAMETI. 不忍许已生之瞋寻, 令归于断, 除, 离, 无.

104 UPPANNAṂ VIHIṂSĀVITAKKAṂ NĀDHIVĀSETI, PAJAHATI, VINODETI, BYANTĪKAROTI, ANABHĀVAṂ GAMETI. 不忍许已生之害寻, 令归于断, 除, 离, 无. UPPANNUPPANNE PĀPAKE AKUSALE DHAMME NĀDHIVĀSETI, PAJAHATI, VINODETI, BYANTĪKAROTI, ANABHĀVAṂ GAMETI. 不忍许已生之恶不善法, 令归于断, 除, 离, 无. AYAṂ VUCCATĀNANDA, PAHĀNASAÑÑĀ. 阿难! 此名为舍断想. ( 六 ) 离贪想 KATAMĀ CĀNANDA, VIRĀGASAÑÑĀ? 阿难! 何等为离贪想耶? IDHĀNANDA, BHIKKHU ARAÑÑAGATO VĀ RUKKHAMŪLAGATO VĀ SUÑÑĀGĀRAGATO VĀ ITI PAṬISAÑCIKKHATI ETAṂ SANTAṂ ETAṂ PAṆĪTAṂ YADIDAṂ SABBASAṄKHĀRASAMATHO SABBŪPADHIPPAṬINISSAGGO TAṆHĀKKHAYO VIRĀGO NIBBĀNAN TI. 阿难! 此处有比丘, 往阿练若, 往树下, 往空屋而思择 : 此乃寂静, 此乃殊妙, 即一切行之寂止, 一切 [ 余馀 ] 依之出离, 爱尽, 离贪, 涅槃. AYAṂ VUCCATĀNANDA, VIRĀGASAÑÑĀ 阿难! 此名为离贪想. ( 七 ) 灭尽想 KATAMĀ CĀNANDA, NIRODHASAÑÑĀ? 阿难! 何等为灭尽想耶? IDHĀNANDA, BHIKKHU ARAÑÑAGATO VĀ RUKKHAMŪLAGATO VĀ SUÑÑĀGĀRAGATO VĀ ITI PAṬISAÑCIKKHATI 阿难! 此处有比丘, 往阿练若, 往树下, 往空屋而思择 : ETAṂ SANTAṂ ETAṂ PAṆĪTAṂ YADIDAṂ SABBASAṄKHĀRASAMATHO SABBŪPADHIPPAṬINISSAGGO TAṆHĀKKHAYO NIRODHO

105 NIBBĀNAN TI. 此乃寂静, 此乃殊妙, 即一切行之寂止, 一切 [ 余馀 ] 依之出离, 爱尽, 离贪, 涅槃. AYAṂ VUCCATĀNANDA, NIRODHASAÑÑĀ. 阿难! 此名为灭尽想. ( 八 ) 世间无喜无取想 KATAMĀ CĀNANDA, SABBALOKE ANABHIRATASAÑÑĀ? 阿难! 何等为一切世间无喜想耶? IDHĀNANDA, BHIKKHU YE LOKE UPĀDĀNĀ CETASO ADHIṬṬHĀNĀBHINIVESĀNUSAYĀ, TE PAJAHANTO VIHARATI ANUPĀDIYANTO. 阿难! 此处有比丘, 舍离世间之执取, 心之偏见, 现贪, 随眠, 而住于无取. AYAṂ VUCCATĀNANDA, SABBALOKE ANABHIRATASAÑÑĀ. 阿难! 此名为一切世间无喜想. ( 九 ) 诸行无常厌离想 KATAMĀ CĀNANDA, SABBASAṄKHĀRESU ANICCHĀSAÑÑĀ? 阿难! 何等为一切行无常想耶? IDHĀNANDA, BHIKKHU SABBASAṄKHĀRESU AṬṬĪYATI HARĀYATI JIGUCCHATI. 阿难! 此处有比丘, 苦恼, 惭愧, 厌离于一切行. AYAṂ VUCCATĀNANDA, SABBASAṄKHĀRESU ANICCHĀSAÑÑĀ. 阿难! 此名为一切行无常想. ( 十 ) 入出息念 KATAMĀ CĀNANDA, ĀNĀPĀNASSATI? 阿难! 何等为入出息念耶? IDHĀNANDA, BHIKKHU ARAÑÑAGATO VĀ RUKKHAMŪLAGATO VĀ SUÑÑĀGĀRAGATO VĀ NISĪDATI PALLAṄKAṂ ĀBHUJITVĀ UJUṂ KĀYAṂ PAṆIDHĀYA PARIMUKHAṂ SATIṂ UPAṬṬHAPETVĀ.

106 阿难! 此处有比丘, 往阿练若, 往树下, 往空屋而结跏趺坐, 端正身体, 热切于前方, 遍满而念住.. AYAṂ VUCCATĀNANDA, ĀNĀPĀNASSATI. 阿难! 此名为, 入出息念. - see ĀNĀPĀNASSATI SUTTA Mindfulness of Breathing 入出息念經, page 200 in Chanting Book 1. ATHA KHO ĀYASMĀ ĀNANDO BHAGAVATO SANTIKE IMĀ DASA SAÑÑĀ UGGAHETVĀ YENĀYASMĀ GIRIMĀNANDO TENUPASAṄKAMI; 时, 具寿阿难, 即从世尊处, 亲受此十想, 往具寿耆利摩难之处. UPASAṄKAMITVĀ ĀYASMATO GIRIMĀNANDASSA IMĀ DASA SAÑÑĀ ABHĀSI. ATHA KHO ĀYASMATO GIRIMĀNANDASSA DASA SAÑÑĀ SUTVĀ SO ĀBĀDHO ṬHĀNASO PAṬIPPASSAMBHI VUṬṬHAHI CĀYASMĀ GIRIMĀNANDO TAMHĀ ĀBĀDHĀ 至已, 对具寿耆利摩难, 说此十法时, 具寿耆利摩难, 闻此十法, 其病即止, 具寿耆利摩难, 自病痊癒. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta s Grove, Anāthapiṇḍika s Park. If, Ānanda, you visit the bhikkhu Girimānanda and speak to him about ten perceptions, it is possible that on hearing about them his affliction will immediately subside. What are the ten? (1) The perception of impermanence, (2) the perception of non-self, (3) the perception of unattractiveness, (4) the perception of danger, (5) the perception of abandoning, (6) the perception of dispassion, (7) the perception of cessation, (8) the perception of non-delight in the entire world, (9) the perception of impermanence in all conditioned phenomena, and (10) mindfulness of breathing. (1) And what, Ānanda, is the perception of impermanence? Here, having gone to the forest, to the foot of a tree, or to an empty hut, a bhikkhu reflects thus: Form is impermanent, feeling is impermanent, perception is impermanent, volitional activities are impermanent, consciousness is impermanent. Thus he dwells contemplating impermanence in these five aggregates subject to clinging. This is called the perception of impermanence.

107 (2) And what, Ānanda, is the perception of non-self? Here, having gone to the forest, to the foot of a tree, or to an empty hut, a bhikkhu reflects thus: The eye is non-self, forms are non-self; the ear is nonself, sounds are non-self; the nose is non-self, odors are non-self; the tongue is non-self, tastes are non-self; the body is non-self, tactile objects are non-self; the mind is non-self, mental phenomena are non-self. Thus he dwells contemplating non-self in these six internal and external sense bases. This is called the perception of non-self. (3) And what, Ānanda, is the perception of unattractiveness? Here, a bhikkhu reviews this very body upward from the soles of the feet and downward from the tips of the hairs, enclosed in skin, as full of many kinds of impurities: There are in this body hair of the head, hair of the body, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, intestines, mesentery, stomach, excrement, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, fluid of the joints, urine. Thus he dwells contemplating unattractiveness in this body. This is called the perception of unattractiveness. (4) And what, Ānanda, is the perception of danger? Here, having gone to the forest, to the foot of a tree, or to an empty hut, a bhikkhu reflects thus: This body is the source of much pain and danger; for all sorts of afflictions arise in this body, that is, eye-disease, disease of the inner ear, nose-disease, tongue-disease, body-disease, headdisease, disease of the external ear, mouth-disease, tooth-disease, cough, asthma, catarrh, pyrexia, fever, stomach ache, fainting, dysentery, gripes, cholera, leprosy, boils, eczema, tuberculosis, epilepsy, ringworm, itch, scab, chickenpox, scabies, hemorrhage, diabetes, hemorrhoids, cancer, fistula; illnesses originating from bile, phlegm, wind, or their combination; illnesses produced by change of climate; illnesses produced by careless behavior; illnesses produced by assault; or illnesses produced as the result of kamma; and cold, heat, hunger, thirst, defecation, and urination. Thus he dwells contemplating danger in this body. This is called the perception of danger. (5) And what, Ānanda, is the perception of abandoning? Here, a bhikkhu does not tolerate an arisen sensual thought; he abandons it,

108 dispels it, terminates it, and obliterates it. He does not tolerate an arisen thought of ill will an arisen thought of harming bad unwholesome states whenever they arise; he abandons them, dispels them, terminates them, and obliterates them. This is called the perception of abandoning. (6) And what, Ānanda, is the perception of dispassion? Here, having gone to the forest, to the root of a tree, or to an empty hut, a bhikkhu reflects thus: This is peaceful, this is sublime, that is, the stilling of all activities, the relinquishment of all acquisitions, the destruction of craving, dispassion, nibbāna. This is called the perception of dispassion. (7) And what, Ānanda, is the perception of cessation? Here, having gone to the forest, to the root of a tree, or to an empty hut, a bhikkhu reflects thus: This is peaceful, this is sublime, that is, the stilling of all activities, the relinquishment of all acquisitions, the destruction of craving, cessation, nibbāna. This is called the perception of cessation. (8) And what, Ānanda, is the perception of non-delight in the entire world? Here, a bhikkhu refrains from any engagement and clinging, mental standpoints, adherences, and underlying tendencies in regard to the world, abandoning them without clinging to them. This is called the perception of non-delight in the entire world. (9) And what, Ānanda, is the perception of impermanence in all conditioned phenomena? Here, a bhikkhu is repelled, humiliated, and disgusted by all conditioned phenomena. This is called the perception of impermanence in all conditioned phenomena. (10) And what, Ānanda, is mindfulness of breathing? Here, a bhikkhu, having gone to the forest, to the foot of a tree, This is called mindfulness of breathing. - see ĀNĀPĀNASSATI SUTTA Mindfulness of Breathing 入出息念經, page 200 in Chanting Book 1.

109 (MAGGA) VIBHAṄGASUTTA 40 Analaysis of the Path 分别 (SN 45.8) [EVAM-ME SUTAṂ,] EKAṂ SAMAYAṂ BHAGAVĀ, SĀVATTHIYAṂ VIHARATI, JETAVANE ANĀTHAPIṆḌIKASSA, ĀRĀME. TATRA KHO BHAGAVĀ BHIKKHŪ ĀMANTESI BHIKKHAVO'TI. BHADANTETI TE BHIKKHŪ BHAGAVATO PACCASSOSUṂ. BHAGAVĀ ETADAVOCA. I have heard that at one time the Blessed One was staying in Savatthi at Jeta's Grove, Anathapindika's monastery. There he addressed the monks, saying, "Monks. "Yes, Venerable Sir," the monks responded to him. The Blessed One said, 舍卫城因缘.. "ARIYAṂ VO BHIKKHAVE AṬṬHAṄGIKAṂ MAGGAṂ DESISSĀMI VIBHAJISSĀMI. TAṂ SUṆĀTHA SĀDHUKAṂ MANASI-KAROTHA BHĀSISSĀMĪTI. EVAM-BHANTETI KHO TE BHIKKHŪ BHAGAVATO PACCASSOSUṂ. "I will teach and analyze for you the Noble Eightfold Path. Listen and pay close attention. I will speak. "As you say, Venerable Sir," the monks responded to him. 诸比丘, 我为汝等分别说示八支圣道, 谛听, 当善思念之, 我宣说. 彼诸比丘应诺世尊曰 : 唯然, 大德, BHAGAVĀ ETADAVOCA. "KATAMO CA BHIKKHAVE ARIYO AṬṬHAṄGIKO MAGGO? SEYYATHĪDAM, SAMMĀ- DIṬṬHI SAMMĀ-SAṄKAPPO, SAMMĀ-VĀCĀ SAMMĀ- KAMMANTO SAMMĀ-ĀJĪVO, SAMMĀ-VĀYĀMO SAMMĀ- SATI SAMMĀ-SAMĀDHI. The Blessed One said, Now what, monks, is the Noble Eightfold Path? Right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. 世尊说曰 : 诸比丘, 云何为八支圣道耶? 谓 : 正见, 正思惟, 正语, 正业, 正命, 正精进, 正念, 正定. 40 English translation by Thanissaro Bhikkhu, in A Chanting Guide of the Dhammyut Order of U.S.A. ; Chinese translation by 菩提僧團, posted at 巴利聖典網站 https://sites.google.com/site/palishengdian/pali/da/sn/sn45/sn45-1

110 KATAMĀ CA BHIKKHAVE SAMMĀ-DIṬṬHI? And what, monks, is right view? 诸比丘, 云何为正见耶? YAṂ KHO BHIKKHAVE DUKKHE ÑĀṆAṂ DUKKHA- SAMUDAYE ÑĀṆAṂ DUKKHA-NIRODHE ÑĀṆAṂ DUKKHA-NIRODHA-GĀMINIYĀ PAṬIPADĀYA ÑĀṆAṂ. AYAṂ VUCCATI BHIKKHAVE SAMMĀ-DIṬṬHI. Knowledge concerning dukkha (stress/suffering), knowledge concerning the origination of dukkha, knowledge concerning the ceasing of dukkha, knowledge concerning the way of practice leading to the cessation of dukkha: this, monks, is called right view. 诸比丘, 苦之智, 苦集之智, 苦灭之智, 顺苦灭道之智是. 诸比丘, 此名之为正见. KATAMO CA BHIKKHAVE SAMMĀ-SAṄKAPPO? And what, monks, is right resolve (thought/intention)? 诸比丘, 云何为正思惟耶? YO KHO BHIKKHAVE NEKKHAMMA-SAṄKAPPO ABYĀPĀDA-SAṄKAPPO AVIHIṂSĀ-SAṄKAPPO. AYAṂ VUCCATI BHIKKHAVE SAMMĀ-SAṄKAPPO. Being resolved on renunciation, on freedom from ill will, on harmlessness. This, monks, is called right resolve. 诸比丘, 出离之思惟, 无恚之思惟, 无害之思惟是. 诸比丘, 此名之为正思惟. KATAMĀ CA BHIKKHAVE SAMMĀ-VĀCĀ? And what is right speech? 诸比丘, 云何为正语耶? YĀ KHO BHIKKHAVE MUSĀVĀDĀ VERAMAṆĪ, PISUṆĀYA VĀCĀYA VERAMAṆĪ, PHARUSĀYA VĀCĀYA VERAMAṆĪ, SAMPHAPPALĀPĀ VERAMAṆĪ. AYAṂ VUCCATI BHIKKHAVE SAMMĀ-VĀCĀ. Abstaining from lying, abstaining from divisive speech, abstaining from abusive speech, abstaining from idle chatter: this, monks, is called right speech. 诸比丘, 离虚诳语, 离离间语, 离麤恶语, 离杂秽语. 诸比丘, 此名之为正语. KATAMO CA BHIKKHAVE SAMMĀ-KAMMANTO? And what, monks, is right action? 诸比丘, 云何为正业耶? YĀ KHO BHIKKHAVE PĀṆĀTIPĀTĀ VERAMAṆĪ, ADINNĀDĀNĀ VERAMAṆĪ, ABRAHMA-CARIYĀ

111 VERAMAṆĪ. AYAṂ VUCCATI BHIKKHAVE SAMMĀ- KAMMANTO. Abstaining from taking life, abstaining from stealing, abstaining from sexual intercourse: this, monks, is called right action. 诸比丘, 离杀生, 离不与取, 离非梵行. 诣比丘, 此名之为正业. KATAMO CA BHIKKHAVE SAMMĀ-ĀJĪVO? And what, monks, is right livelihood? 诸比丘, 云何为正命耶? IDHA BHIKKHAVE ARIYA-SĀVAKO MICCHĀ-ĀJĪVAṂ PAHĀYA, SAMMĀ-ĀJĪVENA JĪVIKAṂ KAPPETI. AYAṂ VUCCATI BHIKKHAVE SAMMĀ-ĀJĪVO. There is the case where a well-instructed disciple of the noble ones, having abandoned dishonest livelihood, keeps his life going with right livelihood: this, monks, is called right livelihood. 诸比丘, 于此圣弟子, 断邪命, 于正命为活命. 诸比丘, 此名之为正命. KATAMO CA BHIKKHAVE SAMMĀ-VĀYĀMO? And what, monks, is right effort? 诸比丘, 云何为正精进耶? IDHA BHIKKHAVE BHIKKHU ANUPPANNĀNAṂ PĀPAKĀNAṂ AKUSALĀNAṂ DHAMMĀNAṂ ANUPPĀDĀYA, CHANDAṂ JANETI VĀYAMATI VIRIYAṂ ĀRABHATI CITTAṂ PAGGAṆHĀTI PADAHATI. There is the case where a monk generates desire, endeavors, activates persistence, upholds and exerts his intent for the sake of the non-arising of evil, unskillful qualities that have not yet arisen. 诸比丘, 于此有比丘, 对未生之恶不善法, 为不令生而起志欲, 精进, 发勤, 以持策心. UPPANNĀNAṂ PĀPAKĀNAṂ AKUSALĀNAṂ DHAMMĀNAṂ PAHĀNĀYA, CHANDAṂ JANETI VĀYAMATI VIRIYAṂ ĀRABHATI CITTAṂ PAGGAṆHĀTI PADAHATI. He generates desire, endeavors, activates persistence, upholds and exerts his intent for the sake of the abandonment of evil, unskillful qualities that have arisen. 为断已生之恶不善法, 而起志欲, 精进, 发勤, 策心以持.. ANUPPANNĀNAṂ KUSALĀNAṂ DHAMMĀNAṂ UPPĀDĀYA, CHANDAṂ JANETI VĀYAMATI VIRIYAṂ

112 ĀRABHATI CITTAṂ PAGGAṆHĀTI PADAHATI. He generates desire, endeavors, activates persistence, upholds and exerts his intent for the sake of the arising of skillful qualities that have not yet arisen. 为令未生之善法使令生起, 而起志欲, 精进, 发勤, 以持策心. UPPANNĀNAṂ KUSALĀNAṂ DHAMMĀNAṂ, ṬHITIYĀ ASAMMOSĀYA BHIYYO-BHĀVĀYA VEPULLĀYA BHĀVANĀYA PĀRIPŪRIYĀ, CHANDAṂ JANETI VĀYAMATI VIRIYAṂ ĀRABHATI CITTAṂ PAGGAṆHĀTI PADAHATI. He generates desire, endeavors, activates persistence, upholds and exerts his intent for the maintenance, non-confusion, increase, plenitude, development, and culmination of skillful qualities that have arisen. 以往已生之善法, 令不忘失, 而倍修习, 广修习, 为使令圆满, 以起志欲, 精进, 发勤, 持策心. AYAṂ VUCCATI BHIKKHAVE SAMMĀ-VĀYĀMO. This, monks, is called right effort. 诸比丘, 此名之为正精进. KATAMĀ CA BHIKKHAVE SAMMĀ-SATI? And what, monks, is right mindfulness? 诸比丘, 云何为正念耶? IDHA BHIKKHAVE BHIKKHU KĀYE KĀYĀNUPASSĪ VIHARATI, ĀTĀPĪ SAMPAJĀNO SATIMĀ VINEYYA LOKE ABHIJJHĀ-DOMANASSAṂ. There is the case where a monk remains focused on the body in and of itself, ardent, alert, and mindful - putting away greed (covetousness) and distress with reference to the world (longing for the world). 诸比丘, 于此有比丘, 于身以随观身, 而热诚, 正知, 具念, 以调伏世间之贪忧而住. VEDANĀSU VEDANĀNUPASSĪ VIHARATI, ĀTĀPĪ SAMPAJĀNO SATIMĀ VINEYYA LOKE ABHIJJHĀ- DOMANASSAṂ. He remains focused on feelings in and of themselves ardent, alert, and mindful - putting away greed and distress with reference to the world. 于受以随观受, 而热诚, 正知, 具念, 以调伏世间之贪忧而住 ; CITTE CITTĀNUPASSĪ VIHARATI, ĀTĀPĪ SAMPAJĀNO SATIMĀ VINEYYA LOKE ABHIJJHĀ-DOMANASSAṂ.

113 He remains focused on the mind in and of itself - ardent, alert, and mindful - putting away greed and distress with reference to the world. 于心以随观心, 而热诚, 正知, 具念, 以调伏世间之贪忧而住. DHAMMESU DHAMMĀNUPASSĪ VIHARATI, ĀTĀPĪ SAMPAJĀNO SATIMĀ VINEYYA LOKE ABHIJJHĀ- DOMANASSAṂ. He remains focused on mental qualities in and of themselves ardent, aware, and mindful putting away greed and distress with reference to the world. 于法以随观心, 而热心, 正知, 其念, 以调伏世间之贪忧而住. AYAṂ VUCCATI BHIKKHAVE SAMMĀ-SATI. This, monks, is called right mindfulness. 诸比丘, 此名之为正念. KATAMO CA BHIKKHAVE SAMMĀ-SAMĀDHI? And what, monks, is right concentration? 诸比丘, 云何为正定耶? IDHA BHIKKHAVE BHIKKHU VIVICC'EVA KĀMEHI VIVICCA AKUSALEHI DHAMMEHI, SA-VITAKKAṂ SA- VICĀRAṂ VIVEKAJAM-PĪTI-SUKHAṂ PAṬHAMAṂ JHĀNAṂ UPASAMPAJJA VIHARATI. There is the case where a monk quite withdrawn from sensuality, withdrawn from unskillful (mental) qualities enters and remains in the first jhana: rapture and pleasure born from withdrawal, accompanied by directed thought and evaluation. 诸比丘, 于此有比丘, 离诸欲, 离诸不善法, 有寻有伺, 由离生喜与乐, 具足初静虑而住. VITAKKA-VICĀRĀNAṂ VŪPASAMĀ, AJJHATTAṂ SAMPASĀDANAṂ CETASO EKODI-BHĀVAṂ AVITAKKAṂ AVICĀRAṂ, SAMĀDHIJAM-PĪTI-SUKHAṂ DUTIYAṂ JHĀNAṂ UPASAMPAJJA VIHARATI. With the stilling of directed thoughts and evaluations, he enters and remains in the second jhana: rapture and pleasure born of concentration, unification of awareness free from directed thought and evaluation internal assurance. 寻伺寂静故内淨, 为心一趣, 由无寻无伺之三摩地生喜与乐, 具足第二静虑而住. PĪTIYĀ CA VIRĀGĀ, UPEKKHAKO CA VIHARATI SATO CA SAMPAJĀNO, SUKHAÑCA KĀYENA PAṬISAṂVEDETI,

114 YAN-TAṂ ARIYĀ ĀCIKKHANTI UPEKKHAKO SATIMĀ SUKHA-VIHĀRĪTI, TATIYAṂ JHĀNAṂ UPASAMPAJJA VIHARATI. With the fading of rapture, he remains equanimous, mindful, and alert, and senses pleasure with the body. He enters and remains in the third jhana, of which the Noble Ones declare, 'Equanimous and mindful, he has a pleasant abiding. 离喜故, 于舍而住, 正念正知, 以身集正受, 如诸圣者之所宣说, 有舍有念之乐住, 即具足第三静虑而住. SUKHASSA CA PAHĀNĀ DUKKHASSA CA PAHĀNĀ, PUBBE VA SOMANASSA-DOMANASSĀNAṂ ATTHAṄGAMĀ, ADUKKHAMASUKHAṂ UPEKKHĀ-SATI-PĀRISUDDHIṂ, CATUTTHAṂ JHĀNAṂ UPASAMPAJJA VIHARATI. With the abandoning of pleasure and pain as with the earlier disappearance of elation and distress he enters and remains in the fourth jhana: purity of equanimity and mindfulness, neither pleasure nor pain. 断乐, 断苦故, 已灭忧与喜故, 成不苦, 不乐而舍念清淨, 具足第四静虑而住. AYAṂ VUCCATI BHIKKHAVE SAMMĀ-SAMĀDHĪTI. This, monks, is called right concentration. 诸比丘, 此名之为正定. IDAMAVOCA BHAGAVĀ. ATTAMANĀ TE BHIKKHŪ BHAGAVATO BHĀSITAṂ, ABHINANDUNTI. That is what the Blessed One said. Gratified, the monks delighted at his words. Dhammapada 法句經 Verse 160 Attavagga 自己品 Attā hi attano nātho ko hi nātho paro siyā Attanā va sudantena nātham labhati dullabham One truly is the protector of oneself; who else could the protector be? With oneself fully controlled, one gains a mastery that is hard to gain. 自为自依怙, 他人何可依? 自己善调御, 证难得所依.

115 41 VIBHAṄGA SUTTA (PAṬICCASAMUPPĀDA)60F60F Analysis of Dependent Origination 分別 ( 缘起 ) (SN 12. 2) At Savatthī. Bhikkhus, I will teach you dependent origination and I will analyse it for you. Listen to that and attend closely, I will speak. Yes, venerable sir, those bhikkhus replied. The Blessed One said this: And what, bhikkhus, is dependent origination? With ignorance as condition, volitional formations come to be; with volitional formations as condition, consciousness; with consciousness as condition, name-and-form; with name-and-form as condition, the six sense bases; with the six sense bases as condition, contact; with contact as condition, feeling; with feeling as condition, craving; with craving as condition, clinging; with clinging as condition, existence; with existence as condition, birth; with birth as condition, aging-and-death, sorrow, lamentation, pain, displeasure, and despair come to be. Such is the origin of this whole mass of suffering. And what, bhikkhus, is aging-and-death? The aging of the various beings in the various orders of beings, their growing old, brokenness of teeth, greyness of hair, wrinkling of skin, decline of vitality, degeneration of the faculties: this is called aging. The passing away of the various beings from the various orders of beings, their perishing, breakup, disappearance, mortality, death, completion of time, the breakup of the aggregates, the laying down of the carcass: this is called death. Thus this aging and this death are together called aging-and-death. And what, bhikkhus, is birth? The birth of the various beings into the various orders of beings, their being born, descent into the womb, production, the manifestation of the aggregates, the obtaining of the sense bases. This is called birth. And what, bhikkhus, is existence? There are these three kinds of existence: sense-sphere existence, form-sphere existence, formlesssphere existence. This is called existence. 41 English translation by Bhikkhu Bodhi (http://suttacentral.net/en/sn12.20); Chinese translation by 菩提僧團, posted at https://sites.google.com/site/palishengdian/pali/da/sn/sn12/sn12-1

116 And what, bhikkhus, is clinging? There are these four kinds of clinging: clinging to sensual pleasures, clinging to views, clinging to rules and vows, clinging to a doctrine of self. This is called clinging. And what, bhikkhus, is craving? There are these six classes of craving: craving for forms, craving for sounds, craving for odours, craving for tastes, craving for tactile objects, craving for mental phenomena. This is called craving. And what, bhikkhus, is feeling? There are these six classes of feeling: feeling born of eye-contact, feeling born of ear-contact, feeling born of nose-contact, feeling born of tongue-contact, feeling born of body-contact, feeling born of mind-contact. This is called feeling. And what, bhikkhus, is contact? There are these six classes of contact: eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, mind-contact. This is called contact. And what, bhikkhus, are the six sense bases? The eye base, the ear base, the nose base, the tongue base, the body base, the mind base. These are called the six sense bases. And what, bhikkhus, is name-and-form? Feeling, perception, volition, contact, attention: this is called name. The four great elements and the form derived from the four great elements: this is called form. Thus this name and this form are together called nameand-form. And what, bhikkhus, is consciousness? There are these six classes of consciousness: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness. This is called consciousness. And what, bhikkhus, are the volitional formations? There are these three kinds of volitional formations: the bodily volitional formation, the verbal volitional formation, the mental volitional formation. These are called the volitional formations. And what, bhikkhus, is ignorance? Not knowing suffering, not knowing the origin of suffering, not knowing the cessation of suffering, not knowing the way leading to the cessation of suffering. This is called ignorance. Thus, bhikkhus, with ignorance as condition, volitional formations come to be; with volitional formations as condition, consciousness.such is the origin of this whole mass of suffering.

117 But with the remainderless fading away and cessation of ignorance comes cessation of volitional formations; with the cessation of volitional formations, cessation of consciousness.such is the cessation of this whole mass of suffering. [ 尔时, 世尊 ] 住舍卫城因缘. [ 尔时, 世尊宣说曰 :] 诸比丘, 我为汝等分别说缘起, 汝等谛听, 当善思念. 我则宣说. 彼等诸比丘答曰 : 大德! 唯然. 世尊以此宣说曰 : 诸比丘, 何为缘起? 诸比丘, 缘无明有行, 缘行有识, 缘识有名色, 缘名色有六处, 缘六处有触, 缘触有受, 缘受有爱, 缘爱有取, 缘取有有, 缘有有生, 缘生有老死, 愁, 悲, 苦, 忧, 恼. 如是全苦蕴之集. 诸比丘, 何为老死? 于各种众生之类, 各种众生之老衰, 衰耄, 朽败, 白发, 皱皮, 寿命之颓败, 诸根之耄熟, 以此谓之老. 于各种众生之部类, 各种众生之殁, 灭, 破坏, 死, 破灭, 诸蕴之破坏, 遗骸之放弃, 此谓之死. 如是此老与死, 诸比丘, 以此谓之老死. 诸比丘, 何为生? 于各种众生之类, 各种众生之出生, 出产, 降生, 诞生, 诸蕴之显现, 诸处之获得, 诸比丘, 以此谓之生. 诸比丘, 何为有? 诸比丘, 此等有三有 : 欲有, 色有, 无色有是. 诸比丘, 以此谓之有. 诸比丘, 何为取? 诸比丘, 此等有四取 : 欲取, 见取, 戒禁取, 我语取. 诸比丘, 以此谓之取. 诸比丘, 何为爱? 诸比丘, 此等有六爱身 : 色爱, 声爱, 香爱, 味爱, 触爱, 法爱, 诸比丘, 以此谓之爱. 诸比丘, 何为受? 诸比丘, 此等有六受身 : 眼触所生之受, 耳触所生之受, 鼻触所生之受, 舌触所生之受, 身触所生之受, 意触所生之受是, 诸比丘, 以此谓之受. 诸比丘, 何为触? 诸比丘, 有六触身 : 眼触, 耳触, 鼻触, 舌触, 身触, 意触是, 诸比丘, 以此谓之触. 诸比丘, 何为六处?[ 诸比丘, 此等有六处 : ] 眼处, 耳处, 鼻处, 舌处, 身处, 意处, 诸比丘, 以此谓之六处. 诸比丘, 何为名色?[ 诸比丘, ] 受, 想, 思, 触, 作意, 以此谓之名 ; 四大种及四大种所造之色, 以此谓之色. 如是此名与此色, 谓之名色. 诸比丘, 何为识? 诸比丘, 此等有六识身 : 眼识, 耳识, 鼻识, 舌识, 身识, 意识是. 诸比丘, 以此谓之识. 诸比丘, 何为行? 诸比丘, 此等有三行 : 身行, 口行, 心行是. 诸比丘, 以此谓之行. 诸比丘, 何为无明? 诸比丘, 无知于苦, 无知于苦集, 无知于苦灭,

118 无知于趣苦灭之道, 诸比丘, 以此谓之无明. 诸比丘, 如是缘无明而有行, 缘行而有识 如是全苦蕴之集. 因无明之无 [ 余馀 ], 离贪灭, 故行灭. 因行灭, 故识灭... 如是全苦蕴之灭. PACCAYA SUTTA 42 ) Conditions 緣 (SN 12.20 SĀVATTHIYAṂ VIHARATI PE PAṬICCASAMUPPĀDAÑCA VO, BHIKKHAVE, DESESSĀMI PAṬICCASAMUPPANNE CA DHAMME. TAṂ SUṆĀTHA, SĀDHUKAṂ MANASI KAROTHA, BHĀSISSĀMĪ TI. EVAṂ, BHANTE TI KHO TE BHIKKHŪ BHAGAVATO PACCASSOSUṂ. BHAGAVĀ ETADAVOCA KATAMO CA, BHIKKHAVE, PAṬICCASAMUPPĀDO? JĀTIPACCAYĀ, BHIKKHAVE, JARĀMARAṆAṂ. UPPĀDĀ VĀ TATHĀGATĀNAṂ ANUPPĀDĀ VĀ TATHĀGATĀNAṂ, ṬHITĀVA SĀ DHĀTU DHAMMAṬṬHITATĀ DHAMMANIYĀMATĀ IDAPPACCAYATĀ. TAṂ TATHĀGATO ABHISAMBUJJHATI ABHISAMETI. ABHISAMBUJJHITVĀ ABHISAMETVĀ ĀCIKKHATI DESETI PAÑÑĀPETI PAṬṬHAPETI VIVARATI VIBHAJATI UTTĀNĪKAROTI. PASSATHĀ TI CĀHA JĀTIPACCAYĀ, BHIKKHAVE, JARĀMARAṆAṂ. BHAVAPACCAYĀ, BHIKKHAVE, JĀTI PE UPĀDĀNAPACCAYĀ, BHIKKHAVE, BHAVO TAṆHĀPACCAYĀ, BHIKKHAVE, UPĀDĀNAṂ VEDANĀPACCAYĀ, BHIKKHAVE, TAṆHĀ PHASSAPACCAYĀ, BHIKKHAVE, VEDANĀ SAḶĀYATANAPACCAYĀ, BHIKKHAVE, PHASSO 42 English translation by Bhikkhu Bodhi (http://suttacentral.net/en/sn12.20); Chinese translation by 菩提僧團, posted at https://sites.google.com/site/palishengdian/pali/da/sn/sn12/sn12-2

119 NĀMARŪPAPACCAYĀ, BHIKKHAVE, SAḶĀYATANAṂ VIÑÑĀṆAPACCAYĀ, BHIKKHAVE, NĀMARŪPAṂ SAṄKHĀRAPACCAYĀ, BHIKKHAVE, VIÑÑĀṆAṂ AVIJJĀPACCAYĀ, BHIKKHAVE, SAṄKHĀRĀ UPPĀDĀ VĀ TATHĀGATĀNAṂ ANUPPĀDĀ VĀ TATHĀGATĀNAṂ, ṬHITĀVA SĀ DHĀTU DHAMMAṬṬHITATĀ DHAMMANIYĀMATĀ IDAPPACCAYATĀ. TAṂ TATHĀGATO ABHISAMBUJJHATI ABHISAMETI. ABHISAMBUJJHITVĀ ABHISAMETVĀ ĀCIKKHATI DESETI PAÑÑĀPETI PAṬṬHAPETI VIVARATI VIBHAJATI UTTĀNĪKAROTI. PASSATHĀ TI CĀHA AVIJJĀPACCAYĀ, BHIKKHAVE, SAṄKHĀRĀ. ITI KHO, BHIKKHAVE, YĀ TATRA TATHATĀ AVITATHATĀ ANAÑÑATHATĀ IDAPPACCAYATĀ AYAṂ VUCCATI, BHIKKHAVE, PAṬICCASAMUPPĀDO. At Savatthī. Bhikkhus, I will teach you dependent origination and dependently arisen phenomena. Listen and attend closely, I will speak. Yes, venerable sir, those bhikkhus replied. The Blessed One said this: And what, bhikkhus, is dependent origination? With birth as condition, aging-and-death comes to be : whether there is an arising of Tathagatas or no arising of Tathagatas, that element still persists, the stableness of the Dhamma, the fixed course of the Dhamma, specific conditionality. A Tathagata awakens to this and breaks through to it. Having done so, he explains it, teaches it, proclaims it, establishes it, discloses it, analyses it, elucidates it. And he says: See! With birth as condition, bhikkhus, aging-anddeath. With existence as condition, birth With clinging as condition, existence With craving as condition, clinging With feeling as condition, craving. With contact as condition, feeling With the six sense bases as condition, contact With name-and-form as condition, the six sense bases With consciousness as condition, name-and-form With volitional formations as condition, consciousness With ignorance as condition, volitional formations : whether there is an arising of Tathagatas or no arising of Tathagatas, that element still persists, the stableness of the

120 Dhamma, the fixed course of the Dhamma, specific conditionality. A Tathagata awakens to this and breaks through to it. Having done so, he explains it, teaches it, proclaims it, establishes it, discloses it, analyses it, elucidates it. And he says: See! With ignorance as condition, bhikkhus, volitional formations. Thus, bhikkhus, the actuality in this, the inerrancy, the nototherwiseness, specific conditionality: this is called dependent origination. And what, bhikkhus, are the dependently arisen phenomena? Aging-and-death, bhikkhus, is impermanent, conditioned, dependently arisen, subject to destruction, vanishing, fading away, and cessation. Birth is impermanent... Existence is impermanent Clinging is impermanent Craving is impermanent Feeling is impermanent... Contact is impermanent... The six sense bases are impermanent... Name-and-form is impermanent Consciousness is impermanent Volitional formations are impermanent Ignorance is impermanent, conditioned, dependently arisen, subject to destruction, vanishing, fading away, and cessation. These, bhikkhus, are called the dependently arisen phenomena. When, bhikkhus, a noble disciple has clearly seen with correct wisdom as it really is this dependent origination and these dependently arisen phenomena, it is impossible that he will run back into the past, thinking: Did I exist in the past? Did I not exist in the past? What was I in the past? How was I in the past? Having been what, what did I become in the past? Or that he will run forward into the future, thinking: Will I exist in the future? Will I not exist in the future? What will I be in the future? How will I be in the future? Having been what, what will I become in the future? Or that he will now be inwardly confused about the present thus: Do I exist? Do I not exist? What am I? How am I? This being where has it come from, and where will it go? For what reason is this impossible? Because, bhikkhus, the noble disciple has clearly seen with correct wisdom as it really is this dependent origination and these dependently arisen phenomena.

121 [ 尔时, 世尊 ] 住舍卫城. 世尊曰 : 诸比丘, 我为汝等说缘起及缘生之法, 汝等谛听, 当善思念, 我则为说. 彼诸比丘奉答世尊曰 : 大德! 唯然. 世尊曰 : 诸比丘, 何为缘起耶? 诸比丘, 缘生而有老死. 如来出世, 或如来不出世, 此事之决定, 法定性, 法已确立, 即是相依性. 如来证于此, 知于此. 证于此, 知于此, 而予以教示宣佈, 详说, [ 开 ] 显, 分别以明示, 然而即谓 : 汝等, 且看! 诸比丘, 缘生而有老死. 诸比丘, 缘有而有生. 诸比丘, 缘取而有有. 诸比丘, 缘爱而有取. 诸比丘, 缘受而有爱. 诸比丘, 缘触而有受. 诸比丘, 缘六处而有触. 诸比丘, 缘名色而有六处. 诸比丘, 缘识而有名色. 诸比丘, 缘行而有识. 诸比丘, 缘无明而有行. 如来出世, 或不出世, 此事之决定, 法定性, 法已确立, 即相依性. 如来证知. 此已证知而予以教示宣佈, 详说, 开显, 分别以明示, 然而即谓 汝等, 且看! 诸比丘, 缘无明而有行. 诸比丘, 于此有如不虚妄性, 不异如性, 相依性者, 诸比丘, 此谓之缘起. 诸比丘, 何为缘生之法耶? 诸比丘, 老死是无常, 有为, 缘生, 灭尽之法, 败坏之法, 离贪之法, 灭法. 诸比丘, 生是无常, 有为, 缘生, 灭尽之法, 败坏之法, 离贪之法, 灭法. 诸比丘, 有是无常, 有为, 缘生, 灭尽之法, 败坏之法, 离贪之法, 灭法. 诸比丘, 取为 诸比丘, 爱为 诸比丘, 受为 诸比丘, 触是 诸比丘, 六处是 诸比丘, 名色是 诸比丘, 识是 诸比丘, 行是. 诸比丘, 无明是无常, 有为, 缘生, 灭尽之法, 离贪之法, 灭法. 诸比丘, 此等谓之缘生法. 诸比丘, 圣弟子对此缘起及缘生之法, 以正慧如实善见故, 彼忆起宿世, 即 : 我于过去世有耶? 我于过去世无耶? 何故于过去世有耶? 于过去如何有耶? 于过去世如何有耶? 如何而有耶? [ 彼圣弟子 ] 驰思未来 : 即 : 我于未来世有耶? 于未来世无耶? 何故于未来世有耶? 如何于未来世有耶? 我于未来世何有? 如何而有之耶? [ 又圣弟子 ], 于今之现世就已有惑. 即 : 有我耶? 无我耶? 何故有我耶? 如何有我耶? 此众生来自何处耶?

122 彼将赴何处耶? 不知其理. 所以者何? 诸比丘, 圣弟子如实对此缘起及此等缘生之法, 以正慧善见故. DHAMMANIYAMA SUTTA (UPPĀDĀSUTTA) 43 The Discourse on the Orderliness of Dhamma 如來出世 (AN 3. 134 or 3. 136 or 3. 137) "UPPĀDĀ VĀ BHIKKHAVE TATHĀGATĀNAṂ ANUPPĀDĀ VĀ TATHĀGATĀNAṂ, ṬHITĀVA SĀ DHĀTU DHAMMAṬṬHITATĀ DHAMMA-NIYĀMATĀ: SABBE SAṄKHĀRĀ ANICCĀTI. "Whether or not there is the arising of Tathagatas, this property stands this steadfastness of the Dhamma, this orderliness of the Dhamma: All processes are inconstant (impermanent). 诸比丘, 无论如来出世, 或如来不出世, 彼界, 法住性, 法决定性亦定而住, 一切行是无常. TAṂ TATHĀGATO ABHISAMBUJJHATI ABHISAMETI. ABHISAMBUJJHITVĀ ABHISAMETVĀ ĀCIKKHATI DESETI, PAÑÑAPETI PAṬṬHAPPETI, VIVARATI VIBHAJATI UTTĀNĪ- KAROTI: SABBE SAṄKHĀRĀ ANICCĀTI. The Tathagata directly awakens to that, breaks through to that. Directly awakening and breaking through to that, he declares it, teaches it, describes it, sets it forth. He reveals it, explains it, and makes it plain: All processes are inconstant (impermanent). 如来以此现等觉, 现观. 现等觉已, 现观已, 即明了一切行是无常. 并叙说, 施设, 建立, 开启, 分别, 而彰显之. UPPĀDĀ VĀ BHIKKHAVE TATHĀGATĀNAṂ ANUPPĀDĀ VĀ TATHĀGATĀNAṂ, ṬHITĀVA SĀDHĀTU DHAMMAṬṬHITATĀ DHAMMA-NIYĀMATĀ: SABBE SAṄKHĀRĀ DUKKHĀTI. 43 English translation by Thanissaro Bhikkhu posted at (http://www.accesstoinsight.org/tipitaka/an/an03/an03.134.than.html); Chinese translation by 菩提僧團, posted at https://sites.google.com/site/palishengdian/pali/da/an/an3/an3-14

123 Whether or not there is the arising of Tathagatas, this property stands this steadfastness of the Dhamma, this orderliness of the Dhamma: All processes are stressful (dukkha). 诸比丘, 无论如来出世, 或如来不出世, 彼界, 法住性, 法决定性亦定而住, 一切行是苦. TAṂ TATHĀGATO ABHISAMBUJJHATI ABHISAMETI. ABHISAMBUJJHITVĀ ABHISAMETVĀ ĀCIKKHATI DESETI, PAÑÑAPETI PAṬṬHAPPETI, VIVARATIVIBHAJATI UTTĀNĪ- KAROTI: SABBE SAṄKHĀRĀ DUKKHĀTI. The Tathagata directly awakens to that, breaks through to that. Directly awakening and breaking through to that, he declares it, teaches it, describes it, sets it forth. He reveals it, explains it, and makes it plain: All processes are stressful 如来以此现等觉, 现观, 现等觉已, 现观已, 即明了一切之行是苦. 并叙说, 施设, 建立, 开启, 分别, 而彰显. UPPĀDĀ VĀ BHIKKHAVE TATHĀGATĀNAṂ ANUPPĀDĀ VĀ TATHĀGATĀNAṂ, ṬHITĀVA SĀDHĀTU DHAMMAṬṬHITATĀ DHAMMA-NIYĀMATĀ: SABBE DHAMMĀ ANATTĀTI. Whether or not there is the arising of Tathagatas, this property stands this steadfastness of the Dhamma, this orderliness of the Dhamma: All phenomena are not-self. 诸比丘, 无论如来出世, 或如来不出世, 彼界, 法住性, 法决定性亦定而住, 一切法是无我. TAṂ TATHĀGATO ABHISAMBUJJHATI ABHISAMETI. ABHISAMBUJJHITVĀ ABHISAMETVĀ ĀCIKKHATI DESETI, PAÑÑAPETI PAṬṬHAPPETI, VIVARATIVIBHAJATI UTTĀNĪ- KAROTI: SABBE DHAMMĀ ANATTĀTI." The Tathagata directly awakens to that, breaks through to that. Directly awakening and breaking through to that, he declares it, teaches it, describes it, sets it forth. He reveals it, explains it, and makes it plain: All phenomena are not-self. 如来以此现等觉, 现观. 现等觉已, 现观已, 即明了一切法是无我, 并叙说, 施设, 建立, 开启, 分别, 而彰显.

124 GOTAMI SUTTA (SAṄKHITTA) 44 Gotami Sutta - To Gotami 略說法要 (AN 8.53) EKAṂ SAMAYAṂ BHAGAVĀ VESĀLIYAṂ VIHARATI MAHĀVANE KŪṬĀGĀRASĀLĀYAṂ. ATHA KHO MAHĀPAJĀPATĪ GOTAMĪ YENA BHAGAVĀ TENUPASAṄKAMI; UPASAṄKAMITVĀ BHAGAVANTAṂ ABHIVĀDETVĀ EKAMANTAṂ AṬṬHĀSI. EKAMANTAṂ ṬHITĀ KHO SĀ MAHĀPAJĀPATĪ GOTAMĪ BHAGAVANTAṂ ETADAVOCA SĀDHU ME, BHANTE, BHAGAVĀ SAṂKHITTENA DHAMMAṂ DESETU, YAMAHAṂ BHAGAVATO DHAMMAṂ SUTVĀ EKĀ VŪPAKAṬṬHĀ APPAMATTĀ ĀTĀPINĪ PAHITATTĀ VIHAREYYAN TI I have heard that at one time the Blessed One was staying at Vesali, in the Peaked Roof Hall in the Great Forest. Then Mahapajapati Gotami went to the Blessed One and, on arrival, having bowed down to him, stood to one side. As she was standing there she said to him: "It would be good, Venerable Sir, if the Blessed One would teach me the Dhamma in brief such that, having heard the Dhamma from the Blessed One, I might dwell alone, secluded, heedful, ardent, and resolute." 尔时, 世尊住毘舍离城之大林重阁堂. 时, 摩诃波阇波提瞿昙弥来诣世尊之处. 至已, 礼敬世尊, 立于一面. 立于一面之摩诃波阇波提瞿昙弥白世尊言 : 大德世尊, 略说法, 我从世尊闻法, 独住寂静, 不放逸, 热诚, 精勤. YE KHO TVAṂ, GOTAMI, DHAMME JĀNEYYĀSI IME DHAMMĀ SARĀGĀYA SAṂVATTANTI, NO VIRĀGĀYA; SAṂYOGĀYA SAṂVATTANTI, NO VISAṂYOGĀYA; ĀCAYĀYA SAṂVATTANTI, NO APACAYĀYA; MAHICCHATĀYA SAṂVATTANTI, NO APPICCHATĀYA; ASANTUṬṬHIYĀ SAṂVATTANTI, NO 44 English translation by Thanissaro Bhikkhu, Access to Insight (Legacy Edition), 2013, http://www.accesstoinsight.org/tipitaka/an/an08/an08.053.than.html; Chinese translations by 菩提僧團, posted at https://sites.google.com/site/palishengdian/pali/da/an/an8/an8-6.

125 SANTUṬṬHIYĀ; SAṄGAṆIKĀYA SAṂVATTANTI, NO PAVIVEKĀYA; KOSAJJĀYA SAṂVATTANTI, NO VĪRIYĀRAMBHĀYA; DUBBHARATĀYA SAṂVATTANTI, NO SUBHARATĀYĀ TI, EKAṂSENA, GOTAMI, DHĀREYYĀSI NESO DHAMMO, NESO VINAYO, NETAṂ SATTHUSĀSANAN TI. "Gotami, the qualities of which you may know, 'These qualities lead to passion, not to dispassion; to being fettered, not to being unfettered; to accumulating, not to shedding; to selfaggrandizement, not to modesty; to discontent, not to contentment; to entanglement, not to seclusion; to laziness, not to aroused persistence; to being burdensome, not to being unburdensome': You may categorically hold, 'This is not the Dhamma, this is not the Vinaya, this is not the Teacher's instruction. 瞿昙弥, 汝若知此法资于贪欲而不资于离贪, 资于结缚而不资于离系, 资于积集而不资于损减, 资于大欲而不资于少欲, 资于不满足而不资于满足, 资于聚会而不资于闲静, 资于懈怠而不资于发勤, 资于难养而不资于易养 ; 瞿昙弥, 则可知此非法, 此非律, 此非师教. -The following verse is recited daily before each day s meal:- YE CA KHO TVAṂ, GOTAMI, DHAMME JĀNEYYĀSI IME DHAMMĀ VIRĀGĀYA SAṂVATTANTI, NO SARĀGĀYA Neoung, Tham lao dai pen pai phuea khwam mai tit jai (virakhaya) mai chai phuea khwam tit jai "As for the qualities of which you may know, 'These qualities lead to dispassion, not to passion VISAṂYOGĀYA SAṂVATTANTI, NO SAṂYOGĀYA Song, Tham lao dai pen pai phuea khwam phrak ok (visangyokhaya) mai chai phuea khwam prakop wai. To being unfettered, not to being fettered APACAYĀYA SAṂVATTANTI, NO ĀCAYĀYA Sam, Tham lao dai pen pai phuea khwam mai sasom (apajayaya) mai chai phuea kan sasom

126 To shedding, not to accumulating APPICCHATĀYA SAṂVATTANTI NO MAHICCHATĀYA Si, Tham lao dai pen pai phuea khwam mak noi (appitchataya) mai chai phuea khwam mak mak To modesty, not to self-aggrandizement SANTUṬṬHIYĀ SAṂVATTANTI, NO ASANTUṬṬHIYĀ Ha, Tham lao dai pen pai phuea khwam sandot khue yindi nai sing thi ton dai pho jai nai sing thi ton mi (santutthiya) mai chai phuea khwam mai sandot To contentment, not to discontent PAVIVEKĀYA SAṂVATTANTI, NO SAṄGAṆIKĀYA Hok, Tham lao dai pen pai phuea sa-ngat wiwek (pavivekaya) mai chai phuea khwam khluk khli kap mukhana To seclusion, not to entanglement VĪRIYĀRAMBHĀYA SAṂVATTANTI, NO KOSAJJĀYA Jet, Tham lao dai pen pai phuea prarop khwam phian (viriyaramphaya) mai chai phuea khwam kliat khran To aroused persistence, not to laziness SUBHARATĀYA SAṂVATTANTI, NO DUBBHARATĀYĀ TI Paet, Tham lao dai pen pai phuea khwam liang ngai (supharataya) mai chai phuea khwam liang yak To being unburdensome, not to being burdensome' EKAṂSENA, GOTAMI, DHĀREYYĀSI ESO DHAMMO, ESO VINAYO, ETAṂ SATTHUSĀSANAN TI Tham lao ni phueng ru wa pen Tham pen winai pen satthusat khue kham sang son khong Phrasassada. You may categorically hold, 'This is the Dhamma, this is the Vinaya, this is the Teacher's instruction.' That is what the Blessed One said. Gratified, Mahapajapati Gotami delighted at his words. 瞿昙弥, 汝若知此法资于离贪而不资于贪欲, 资于离系而不资于结缚, 资于损减而不资于积集, 资于少欲而不资于大欲, 资于满足而不资于不满足, 资于闲静而不资于聚会, 资于发勤而不资于懈怠, 资于易养而不资于难养 ; 瞿昙弥, 则可知此是法, 此是律, 此是师教.

127 DUTIYADASABALA SUTTA 45 Thasa Phala Sut Thi Song Ten Powers (2) 十力经 ( 第二 ) SĀVATTHIYAṂ VIHARATI. DASABALASAMANNĀGATO, BHIKKHAVE, TATHĀGATO CATŪHI CA VESĀRAJJEHI SAMANNĀGATO ĀSABHAṂ ṬHĀNAṂ PAṬIJĀNĀTI, PARISĀSU SĪHANĀDAṂ NADATI, BRAHMACAKKAṂ PAVATTETI: Phra phu mi phraphak prathap yu na phra chetawan aram khong than anathabindika setthi khet phra nakhon sawatthi, khrang nan lae phra phu mi phraphak dai trat wa du kon bhikkhu thang lai tathakhot prakop duai thasa phalayan lae jatu wesa ratchayan jueng patiyan thana khong phu ong-at banlue sihanat nai borisat thang lai yang prommajak hai pen pai wa: At Savatthī. Bhikkhus, possessing the ten powers and the four grounds of self-confidence, the Tathagata claims the place of the chief bull of the herd, roars his lion s roar in the assemblies, and sets rolling the Brahma-wheel thus: [ 尔时, 世尊 ] 住舍卫城. [ 尔时, 世尊曰 :[ 诸比丘, 如来具足十力 如是此是全苦蕴之灭. ] 诸比丘, 如来具足十力, 具足四无所畏, 示知牛王之事, 于众中作狮子吼, 转梵轮, 济度众生. [ 所谓 ]: ITI RŪPAṂ ITI RŪPASSA SAMUDAYO ITI RŪPASSA ATTHAṄGAMO, ITI VEDANĀ ITI VEDANĀYA SAMUDAYO ITI VEDANĀYA ATTHAṄGAMO, ITI SAÑÑĀ ITI SAÑÑĀYA SAMUDAYO ITI SAÑÑĀYA ATTHAṄGAMO, ITI SAṄKHĀRĀ ITI SAṄKHĀRĀNAṂ SAMUDAYO ITI SAṄKHĀRĀNAṂ ATTHAṄGAMO, ITI VIÑÑĀṆAṂ ITI VIÑÑĀṆASSA SAMUDAYO ITI VIÑÑĀṆASSA ATTHAṄGAMO. ITI IMASMIṂ SATI IDAṂ HOTI, IMASSUPPĀDĀ IDAṂ UPPAJJATI; IMASMIṂ ASATI IDAṂ NA HOTI IMASSA 45 SaṃyuttaNikāya 12. 3. Dasabalavagga 22. Dutiya dasa bala sutta: English translation by Bhikkhu Bodhi, as posted at http://suttacentral.net/pi/sn12.22; Chinese translation from 觉悟之路首页, 汉译南传大藏经, SuttaPitaka 经藏, Samyutta-nikāya 相应部, as posted at http://dhamma.sutta.org/books/tipitaka/sutta-pitaka/1304_samyutta-nikaya.htm

128 NIRODHĀ IDAṂ NIRUJJHATI. Rup pen yang ni, het koet haeng Rup pen yang ni, khwam dap (rue khwam mai koet ik) haeng Rup pen yang ni, Wethana (khwam ru suek suk thuk choei) pen yang ni, het koet haeng Wethana pen yang ni, khwam dap (rue khwam mai koet ik) haeng Wethana pen yang ni, Sanya (khwam jam arom hok) pen yang ni, het koet haeng Sanya pen yang ni, khwam dap (rue khwam mai koet ik) haeng Sanya pen yang ni, Sangkhan thang lai (khwam khit prung taeng di chua) pen yang ni, het koet haeng Sangkhan pen yang ni, khwam dap (rue khwam mai koet ik) haeng Sangkhan pen yang ni, Winyan (sing thi ru arom hok) pen yang ni, het koet haeng Winyan pen yang ni, khwam dap (rue khwam mai koet ik) haeng Winyan pen yang ni, [Nai muea khan ha thuk chanit pen thuk thon dai yak, arai khue het koet khan ha thi khuan ru lae tong la, tha ru het koet khan ha ko khue ru het koet thuk, het koet thuk mi cha-loei yu nai patijasamupbat] Phro khwam mi haeng patjai ni jueng mi phon nan, Phro khwam koet haeng patjai ni jueng mi khwam koet haeng phon nan, Phro khwam mai-mi haeng patjai ni jueng mai-mi phon nan, Phro khwam dap haeng patjai ni jueng mi khwam dap haeng phon nan, Such is form, such its origin, such its passing away; such is feeling, such its origin, such its passing away; such is perception, such its origin, such its passing away; such are volitional formations, such their origin, such their passing away; such is consciousness, such its origin, such its passing away. Thus when this exists, that comes to be; with the arising of this, that arises. When this does not exist, that does not come to be; with the cessation of this, that ceases. 色如是如是, 色之集如是如是, 色之灭如是如是 ; 受如是如是, 受之集如是如是, 受之灭如是如是 ; 想如是如是, 想之集如是如是, 想之灭如是如是 ; 行如是如是, 行之集如是如是, 行之灭如是如是 ;

129 识如是如是, 识之集如是如是, 识之灭如是如是. 此有时即彼有, 此生时即彼生. 此无时即彼无, 此灭时即彼灭. YADIDAṂ AVIJJĀPACCAYĀ SAṄKHĀRĀ; SAṄKHĀRAPAC- CAYĀ VIÑÑĀṆAṂ PE EVAMETASSA KEVALASSA DUKKHAKKHANDHASSA SAMUDAYO HOTI. Kho ni khue phro avitcha pen pajjai jueng mi sangkhan [avitcha khue khwam mai ru jaeng ariyasaj si, phro khwam mai ru jaeng nai rueang ariyasaj si jueng khit prung bun, prung bap, prung anencha] phro sangkhan pen pajjai jueng mi vinyan, phro vinyan pen pajjai jueng mi nam-rup, phro nam-rup pen pajjai jueng mi sarayatana (ta, hu, ja-muk, lin, kai, jai), phro sarayatana pen pajjai jueng mi phassa (kan rap ru), phro phassa pen pajjai jueng mi wethana (khwam ru suek suk thuk choei), phro wethana pen pajjai jueng mi tanha (khwam phloet phloen chop mak), phro tanha pen pajjai jueng mi upathan (khwam phojai chop mak), phro upathan pen pajjai jueng mi phop (phawa chiwit), phro phop pen pajjai jueng mi chat (khwam koet), phro chat (khwam koet) pen pajjai jueng mi khwam kae, khwam tai, khwam sok, khwam ram-rai ram-phan, khwam thuk kai, khwam thuk jai, khwam khap khaen jai, het koet haeng kong thuk thang muan ni yom mi duai pra kan yang ni, [phro khwam dap haeng het koet thuk dai mot, jueng mi khwam dap haeng thuk chai mai] [Chai, tong jaroen ariyamak mi ongpaet jon koet witcha ru jaeng ariyasaj si jueng ja dap awitcha khwam mai ru jaeng ariyasaj si, dap tanha, dap thuk dai]. That is, with ignorance as condition, volitional formations come to be; with volitional formations as condition, consciousness. Such is the origin of this whole mass of suffering. 即缘无明有行, 缘行有识 如是此是全苦蕴之集.

130 AVIJJĀYA TVEVA ASESAVIRĀGANIRODHĀ SAṄKHĀRA- NIRODHO; SAṄKHĀRANIRODHĀ VIÑÑĀṆANIRODHO PE EVAMETASSA KEVALASSA DUKKHAKKHANDHASSA NIRODHO HOTI. Phro khwam khlai, phro khwam dap khwam mai ru jaeng ariyasaj si rue phro khwam dap awitcha nan doi mai luea, jueng mi khwam dap sangkhan (khit prung bun, prung bap, prung hai jit ning nai aruppachan) Phro khwam dap sangkhan, jueng mi khwam dap vinyan; Phro khwam dap vinyan, jueng mi khwam dap nam-rup; Phro khwam dap nam-rup, jueng mi khwam dap salayatana; Phro khwam dap salayatana, jueng mi khwam dap phassa; Phro khwam dap phassa, jueng mi khwam dap wethana; Phro khwam dap wethana, jueng mi khwam dap tanha; Phro khwam dap tanha, jueng mi khwam dap upathan; Phro khwam dap upathan, jueng mi khwam dap phop; Phro khwam dap phop, jueng mi khwam dap chat; Phro khwam dap chat, jueng mi khwam dap haeng khwam kae, khwam tai, khwam sok, khwam ram-rai ram-phan, khwam thuk kai, khwam thuk jai, khwam khap khaen jai, khwam dap haeng kong thuk thang muan ni yom mi duai pra kan yang ni. But with the remainderless fading away and cessation of ignorance comes cessation of volitional formations; with the cessation of volitional formations, cessation of consciousness. Such is the cessation of this whole mass of suffering. 依无明之无余, 依离贪灭乃行灭, 依行灭乃识灭.. 如是此为全苦蕴之灭. EVAṂ SVĀKKHĀTO, BHIKKHAVE, MAYĀ DHAMMO UTTĀNO VIVAṬO PAKĀSITO CHINNAPILOTIKO. EVAṂ SVĀKKHĀTE KHO, BHIKKHAVE, MAYĀ DHAMME UTTĀNE VIVAṬE PAKĀSITE CHINNAPILOTIKE ALAMEVA SADDHĀ- PABBAJITENA KULAPUTTENA VĪRIYAṂ ĀRABHITUṂ: Du kon bhikkhu thang lai, Tham pen Tham an rao klao di laew yang ni, Pen Tham an tham hai pen dut khong khwam thi ngai laew, Pen Tham an tham hai pen dut khong pit thi poet laew, Pen Tham an rao Tathakhot prakat kong laew,

131 Pen Tham an tat suan khi-riu ok mot sin laew, Du kon bhikkhu thang lai, muea Tham ni pen Tham an rao klao di laew, yang ni, yom pen kan som khuan laew nan thiaw thi kullabut phu buat duai sattha ja phueng prarop khwam phian duai khwam tang jai wa: Bhikkhus, the Dhamma has thus been well expounded by me, elucidated, disclosed, revealed, stripped of patchwork. When, bhikkhus, the Dhamma has thus been well expounded by me, elucidated, disclosed, revealed, stripped of patchwork, this is enough for a clansman who has gone forth out of faith to arouse his energy thus: 诸比丘, 如是, 由我善说于法, 明确开显说示断纽. 诸比丘, 如是, 由我善说, 明确开显说示断纽之法, 使良家之子, 依信而出家具足修行精进 : KĀMAṂ TACO CA NHĀRU CA AṬṬHI CA AVASISSATU, SARĪRE UPASSUSSATU MAṂSALOHITAṂ. YAṂ TAṂ PURISATHĀMENA PURISAVĪRIYENA PURISAPARAKKA- MENA PATTABBAṂ, NA TAṂ APĀPUṆITVĀ VĪRIYASSA SAṆṬHĀNAṂ BHAVISSATĪ TI. Mae nang en lae kraduk ja luea yu, nuea lae lueat nai sarira khong rao ja hueat haeng pai ko tam thi, itthaphon (sing thi loet) dai thi ja phueng banlu dai duai rieo raeng khong bukkhon, duai khwam phian khong bukkhon, duai khwam bakban khong bukkhon, tha yang mai banlu itthaphon nan jak yut khwam phian sia pen mai-mi dang ni. Willingly, let only my skin, sinews, and bones remain, and let the flesh and blood dry up in my body, but I will not relax my energy so long as I have not attained what can be attained by manly strength, by manly energy, by manly exertion. 又于身体皮肤与腱与骨, 残余, 血肉枯竭, 依人之勇猛, 人之精进, 人之精勤, 应达未达者, 则不舍离精进. DUKKHAṂ, BHIKKHAVE, KUSĪTO VIHARATI VOKIṆṆO PĀPAKEHI AKUSALEHI DHAMMEHI, MAHANTAÑCA SADATTHAṂ PARIHĀPETI. ĀRADDHAVĪRIYO CA KHO, BHIKKHAVE, SUKHAṂ VIHARATI PAVIVITTO PĀPAKEHI

132 AKUSALEHI DHAMMEHI, MAHANTAÑCA SADATTHAṂ PARIPŪRETI. Du kon bhikkhu thang lai, bukkhon phu kliat khran rakon yu duai Tham an pen bap akuson yom yu pen thuk lae yom yang prayot an yai luang khong ton hai sueam duai, Du kon bhikkhu thang lai, suan bukkhon phu prarop khwam phian phu sa-ngat jak Tham an pen bap akuson yom yu pen suk lae yang prayot an yai luang khong ton hai boribun dai. Bhikkhus, the lazy person dwells in suffering, soiled by evil unwholesome states, and great is the personal good that he neglects. But the energetic person dwells happily, secluded from evil unwholesome states, and great is the personal good that he achieves. 诸比丘, 所以者何? 懈怠者住于苦, 被恶不善法所覆, 使大利衰微. 诸比丘, 精勤者住于乐, 远离恶不善法, 使大利满足. NA, BHIKKHAVE, HĪNENA AGGASSA PATTI HOTI. AGGENA CA KHO, BHIKKHAVE, AGGASSA PATTI HOTI. MAṆḌAPEYYAMIDAṂ, BHIKKHAVE, BRAHMACARIYAṂ, SATTHĀ SAMMUKHĪBHŪTO. TASMĀTIHA, BHIKKHAVE, VĪRIYAṂ ĀRABHATHA APPATTASSA PATTIYĀ, ANADHIGATASSA ADHIGAMĀYA, ASACCHIKATASSA SACCHIKIRIYĀYA. Du kon bhikkhu thang lai, kan banlu Tham an loet duai kan kratham an leo yom mi mai dai loei, thae wa kan banlu Tham an loet duai kan kratham an loet yom mi dai lae. Du kon bhikkhu thang lai, phrommajan (kan dam noen chiwit an prasoet ying) ni phong sai na duem muean manda yot o-cha haeng kho-rot thang phra sassada ko yu na thi cha-pho na ni laew, phro het cha-ni lae bhikkhu thang lai thue thang lai jong prarop khwam phian thoet, phuea thueng Tham thi yang mai thueng, phuea banlu Tham thi yang mai dai banlu, phuea tham hai jaeng Tham thi yang mai dai tham hai jaeng. It is not by the inferior that the supreme is attained; rather, it is by the supreme that the supreme is attained. Bhikkhus, this holy life is a beverage of cream; the Teacher is present. Therefore, bhikkhus, arouse your energy for the attainment of the as-yet-unattained, for the achievement of the as-yet unachieved, for the realization of the

133 as-yet-unrealized, with the thought: 诸比丘, 依劣则无能达于第一者. 诸比丘, 依第一则能达第一. 诸比丘, 师现前即以此梵行为第一者. 诸比丘, 为使未达者能达, 未得者能得, 未实证者能实证, 实当应精勤. EVAṂ NO AYAṂ AMHĀKAṂ PABBAJJĀ AVAÑJHĀ BHAVISSATI SAPHALĀ SAUDRAYĀ. YESAÑCA MAYAṂ PARIBHUÑJĀMA CĪVARAPIṆḌAPĀTASENĀSANAGILĀ- NAPPACCAYABHESAJJAPARIKKHĀRAṂ TESAṂ TE KĀRĀ AMHESU MAHAPPHALĀ BHAVISSANTI MAHĀNISAṂSĀ TI EVAÑHI VO, BHIKKHAVE, SIKKHITABBAṂ. Thue thang lai phueng suek sa yang ni wa kan buat khong rao thang lai ni jak mai tam sam, jak mai pen man plao, tae jak pen kan buat thi mi phon, pen kan buat thi mi kamrai, phuak rao boriphok jiwon binthabat senasana lae khilanaphesatchaborikhan khong chon lao dai, sakkara lao nan khong chon lao nan jak mi phon mak mi anisong mak phro rao thang lai dang ni. Du kon bhikkhu thang lai, thue thang lai phueng suek sa yang ni In such a way this going forth of ours will not be barren, but fruitful and fertile; and when we use the robes, almsfood, lodgings, and medicinal requisites offered to us by others, these services they provide for us will be of great fruit and benefit to them. Thus, bhikkhus, should you train yourselves. 如是, 此我等之出家不为空, 有果, 有果报. 依此我等受用衣服, 饮食, 卧具, 病药资具. 此等虽为卑下之物, 然于我等为大果, 大利. 诸比丘, 汝等即当如是学. ATTATTHAṂ VĀ HI, BHIKKHAVE, SAMPASSAMĀNENA ALAMEVA APPAMĀDENA SAMPĀDETUṂ; PARATTHAṂ VĀ HI, BHIKKHAVE, SAMPASSAMĀNENA ALAMEVA APPAMĀDENA SAMPĀDETUṂ; UBHAYATTHAṂ VĀ HI, BHIKKHAVE, SAMPASSAMĀNENA ALAMEVA APPAMĀDENA SAMPĀDETUN TI. Du kon bhikkhu thang lai, muea bukkhon phu leng hen prayot ton yu, ko som khuan thae thi ja yang prayot ton hai thueng phrom duai khwam mai pramat, rue muea bukkhon phu leng

134 hen prayot phu uen yuk o somkhuan thae thi ja yang prayot phu uen hai thueng phrom duai khwam mai pramat, rue wa muea bukkhon phu mong hen prayot thang song fai yu ko som khuan thae thi ja yang prayot thang song fai hai thueng phrom duai khwam mai pramat dang ni. Considering your own good, bhikkhus, it is enough to strive for the goal with diligence; considering the good of others, it is enough to strive for the goal with diligence; considering the good of both, it is enough to strive for the goal with diligence. 诸比丘, 唯依观于自利, 行不放逸具足. 诸比丘, 唯依观于他利, 行不放逸具足. 诸比丘, 唯依观于俱利, 行不放逸具足. PARIÑÑEYYA SUTTA 46 To Be Fully Understood 所偏知 SĀVATTHINIDĀNAṂ. PARIÑÑEYYE CA, BHIKKHAVE, DHAMME DESESSĀMI PARIÑÑAÑCA PARIÑÑĀTĀVIÑCA PUGGALAṂ. TAṂ SUṆĀTHA. KATAME CA, BHIKKHAVE, PARIÑÑEYYĀ DHAMMĀ? RŪPAṂ, BHIKKHAVE, PARIÑÑEYYO DHAMMO. VEDANĀ SAÑÑĀ SAṄKHĀRĀ VIÑÑĀṆAṂ PARIÑÑEYYO DHAMMO. IME VUCCANTI, BHIKKHAVE, PARIÑÑEYYĀ DHAMMĀ. KATAMĀ CA, BHIKKHAVE, PARIÑÑĀ? RĀGAKKHAYO, DOSAKKHAYO, MOHAKKHAYO AYAṂ VUCCATI, BHIKKHAVE, PARIÑÑĀ. KATAMO CA, BHIKKHAVE, PARIÑÑĀTĀVĪ PUGGALO? ARAHĀTISSA VACANĪYAṂ. YO ĀYAṂ ĀYASMĀ EVAṂNĀMO EVAṄGOTTO AYAṂ VUCCATI, BHIKKHAVE, PARIÑÑĀTĀVĪ PUGGALO TI. 46 English translation by Bhikkhu Bodhi, A New Translation of thesaṃyutta Nikaya; Chinese translation by 菩提僧團, posted at 巴利聖典網站 https://sites.google.com/site/palishengdian/pali/da/sn/sn22/sn22-11

135 At Sāvatthī. "Bhikkhus, I will teach you things that should be fully understood, full understanding, and the person who has fully understood. Listen to that.... "And what, bhikkhus, are the things that should be fully understood? Form, bhikkhus, is something that should be fully understood. Feeling... Perception... Volitional formations... Consciousness is something that should be fully understood. These are called the things that should be fully understood. "And what, bhikkhus, is full understanding? The destruction of lust, the destruction of hatred, the destruction of delusion: this is called full understanding. "And who, bhikkhus, is the person that has fully understood? It should be said: the arahant, the venerable one of such a name and clan. This is called the person that has fully understood." [ 尔时, 世尊 ] 在舍卫城因缘. 诸比丘, [ 为汝等 ] 说所知法, 偏智, 偏智人, 谛听. 诸比丘, 以何为所知法耶? 诸比丘, 色是所知法, 受 想 行 识是所知法. 诸比丘, 如是名为所知法. 诸比丘, 以何为偏智耶? 诸比丘, 乃贪欲之灭尽, 瞋恚之灭尽, 愚癡之灭尽也. 诸比丘, 如是名为偏智. 诸比丘, 以何为偏知人耶? 乃名阿罗汉. 具寿之名某甲, 姓某甲者. 诸比丘如是名为偏知人. Dhammapada Verse 39 Cittavagga 法句经心品 Anavassutacittassa, ananvāhatacetaso; Puññapāpapahīnassa, natthi jāgarato bhayaṃ. 39. There is no fear for an awakened one, whose mind is not sodden (by lust) nor afflicted (by hate), and who has gone beyond both merit and demerit. 39. 若得无漏心, 亦无诸惑亂, 超越善与恶, 觉者无恐怖.

136 SAMĀDHI SUTTA 47 Concentration 定 ( 三昧 ) (SN 22.5) EVAṂ ME SUTAṂ EKAṂ SAMAYAṂ BHAGAVĀ SĀVATTHIYAṂ VIHARATI JETAVANE ANĀTHAPIṆḌIKASSA ĀRĀME. TATRA KHO BHAGAVĀ BHIKKHŪ ĀMANTESI BHIKKHAVO TI. BHADANTE TI TE BHIKKHŪ BHAGAVATO PACCASSOSUṂ. BHAGAVĀ ETADAVOCA SAMĀDHIṂ, BHIKKHAVE, BHĀVETHA; SAMĀHITO, BHIKKHAVE, BHIKKHU YATHĀBHŪTAṂ PAJĀNĀTI. KIÑCA YATHĀBHŪTAṂ PAJĀNĀTI? RŪPASSA SAMUDAYAÑCA ATTHAṄGAMAÑCA, VEDANĀYA SAMUDAYAÑCA ATTHAṄGAMAÑCA, SAÑÑĀYA SAMUDAYAÑCA ATTHAṄGAMAÑCA, SAṄKHĀRĀNAṂ SAMUDAYAÑCA ATTHAṄGAMAÑCA, VIÑÑĀṆASSA SAMUDAYAÑCA ATTHAṄGAMAÑCA. KO CA, BHIKKHAVE, RŪPASSA SAMUDAYO, KO VEDANĀYA SAMUDAYO, KO SAÑÑĀYA SAMUDAYO, KO SAṄKHĀRĀNAṂ SAMUDAYO, KO VIÑÑĀṆASSA SAMUDAYO? IDHA, BHIKKHAVE, BHIKKHU ABHINANDATI ABHIVADATI AJJHOSĀYA TIṬṬHATI. KIÑCA ABHINANDATI ABHIVADATI AJJHOSĀYA TIṬṬHATI? RŪPAṂ ABHINANDATI ABHIVADATI AJJHOSĀYA TIṬṬHATI. TASSA RŪPAṂ ABHINANDATO ABHIVADATO AJJHOSĀYA TIṬṬHATO UPPAJJATI NANDĪ. YĀ RŪPE NANDĪ TADUPĀDĀNAṂ. TASSUPĀDĀNAPACCAYĀ BHAVO; BHAVAPACCAYĀ JĀTI; JĀTIPACCAYĀ JARĀMARAṆAṂ SOKAPARIDEVADUKKHADOMANASSUPĀYĀSĀ SAMBHAVANTI. EVAMETASSA KEVALASSA DUKKHAKKHANDHASSA SAMUDAYO HOTI. VEDANAṂ ABHINANDATI PE SAÑÑAṂ 47 English translation by BHikkhu Bodhi, http://suttacentral.net/en/sn22.5; Chinese translation by 菩提僧團, at https://sites.google.com/site/palishengdian/pali/da/sn/sn22/sn22-1

137 ABHINANDATI SAṄKHĀRE ABHINANDATI VIÑÑĀṆAṂ ABHINANDATI ABHIVADATI AJJHOSĀYA TIṬṬHATI. TASSA VIÑÑĀṆAṂ ABHINANDATO ABHIVADATO AJJHOSĀYA TIṬṬHATO UPPAJJATI NANDĪ. YĀ VIÑÑĀṆE NANDĪ TADUPĀDĀNAṂ. TASSUPĀDĀNAPACCAYĀ BHAVO; BHAVAPACCAYĀ JĀTI; JĀTIPACCAYĀ PE EVAMETASSA KEVALASSA DUKKHAKKHANDHASSA SAMUDAYO HOTI. AYAṂ, BHIKKHAVE, RŪPASSA SAMUDAYO; AYAṂ VEDANĀYA SAMUDAYO; AYAṂ SAÑÑĀYA SAMUDAYO; AYAṂ SAṄKHĀRĀNAṂ SAMUDAYO; AYAṂ VIÑÑĀṆASSA SAMUDAYO. KO CA, BHIKKHAVE, RŪPASSA ATTHAṄGAMO, KO VEDANĀYA KO SAÑÑĀYA KO SAṄKHĀRĀNAṂ KO VIÑÑĀṆASSA ATTHAṄGAMO? IDHA, BHIKKHAVE, NĀBHINANDATI NĀBHIVADATI NĀJJHOSĀYA TIṬṬHATI. KIÑCA NĀBHINANDATI NĀBHIVADATI NĀJJHOSĀYA TIṬṬHATI? RŪPAṂ NĀBHINANDATI NĀBHIVADATI NĀJJHOSĀYA TIṬṬHATI. TASSA RŪPAṂ ANABHINANDATO ANABHIVADATO ANAJJHOSĀYA TIṬṬHATO YĀ RŪPE NANDĪ SĀ NIRUJJHATI. TASSA NANDĪNIRODHĀ UPĀDĀNANIRODHO; UPĀDĀNANIRODHĀ BHAVANIRODHO PE EVAMETASSA KEVALASSA DUKKHAKKHANDHASSA NIRODHO HOTI. VEDANAṂ NĀBHINANDATI NĀBHIVADATI NĀJJHOSĀYA TIṬṬHATI. TASSA VEDANAṂ ANABHINANDATO ANABHIVADATO ANAJJHOSĀ TIṬṬHATO YĀ VEDANĀYA NANDĪ SĀ NIRUJJHATI. TASSA NANDĪNIRODHĀ UPĀDĀNANIRODHO; UPĀDĀNANIRODHĀ BHAVANIRODHO PE EVAMETASSA KEVALASSA DUKKHAKKHANDHASSA NIRODHO HOTI. SAÑÑAṂ NĀBHINANDATI PE SAṄKHĀRE NĀBHINANDATI NĀBHIVADATI NĀJJHOSĀYA TIṬṬHATI. TASSA SAṄKHĀRE ANABHINANDATO ANABHIVADATO ANAJJHOSĀYA TIṬṬHATO YĀ SAṄKHĀRESU NANDĪ SĀ

138 NIRUJJHATI. TASSA NANDĪNIRODHĀ UPĀDĀNANIRODHO; UPĀDĀNANIRODHĀ BHAVANIRODHO PE EVAMETASSA KEVALASSA DUKKHAKKHANDHASSA NIRODHO HOTI. VIÑÑĀṆAṂ NĀBHINANDATI NĀBHIVADATI NĀJJHOSĀYA TIṬṬHATI. TASSA VIÑÑĀṆAṂ ANABHINANDATO ANABHIVADATO ANAJJHOSĀYA TIṬṬHATO YĀ VIÑÑĀṆE NANDĪ SĀ NIRUJJHATI. TASSA NANDĪNIRODHĀ UPĀDĀNANIRODHO PE EVAMETASSA KEVALASSA DUKKHAKKHANDHASSA NIRODHO HOTI. AYAṂ, BHIKKHAVE, RŪPASSA ATTHAṄGAMO, AYAṂ VEDANĀYA ATTHAṄGAMO, AYAṂ SAÑÑĀYA ATTHAṄGAMO, AYAṂ SAṄKHĀRĀNAṂ ATTHAṄGAMO, AYAṂ VIÑÑĀṆASSA ATTHAṄGAMO TI. Thus have I heard. At Savatthi. There the Blessed One said this: Bhikkhus, develop concentration. A bhikkhu who is concentrated understands things as they really are. And what does he understand as it really is? The origin and passing away of form; the origin and passing away of feeling; the origin and passing away of perception; the origin and passing away of volitional formations; the origin and passing away of consciousness. And what, bhikkhus, is the origin of form? What is the origin of feeling? What is the origin of perception? What is the origin of volitional formations? What is the origin of consciousness? Here, bhikkhus, one seeks delight, one welcomes, one remains holding. And what is it that one seeks delight in, what does one welcome, to what does one remain holding? One seeks delight in form, welcomes it, and remains holding to it. As a consequence of this, delight arises. Delight in form is clinging. With one s clinging as condition, existence comes to be; with existence as condition, birth; with birth as condition, aging-and-death, sorrow, lamentation, pain, displeasure, and despair come to be. Such is the origin of this whole mass of suffering. One seeks delight in feeling in perception in volitional

139 formations in consciousness, welcomes it, and remains holding to it. As a consequence of this, delight arises. Such is the origin of this whole mass of suffering. This, bhikkhus, is the origin of form; this is the origin of feeling; this is the origin of perception; this is the origin of volitional formations; this is the origin of consciousness. And what, bhikkhus, is the passing away of form? What is the passing away of feeling? What is the passing away of perception? What is the passing away of volitional formations? What is the passing away of consciousness? Here, bhikkhus, one does not seek delight, one does not welcome, one does not remain holding. And what is it that one does not seek delight in? What doesn t one welcome? To what doesn t one remain holding? One does not seek delight in form, does not welcome it, does not remain holding to it. As a consequence of this, delight in form ceases. With the cessation of delight comes cessation of clinging; with cessation of clinging, cessation of existence. Such is the cessation of this whole mass of suffering. One does not seek delight in feeling in perception in volitional formations in consciousness, does not welcome it, does not remain holding to it. As a consequence of this, delight in consciousness ceases. Such is the cessation of this whole mass of suffering. This, bhikkhus, is the passing away of form; this is the passing away of feeling; this is the passing away of perception; this is the passing away of volitional formations; this is the passing away of consciousness. 如是我聞. 爾時, 世尊住舍衛城祇樹林給孤獨園. 於此, 世尊告諸比丘曰 : 諸比丘! 大德! 彼諸比丘應諾世尊. 世尊乃如是說曰 : 諸比丘! 應修習三昧. 諸比丘! 入三昧之比丘應如實了知. 何為如實了知耶?[ 謂 ] 色集與滅, 受集與滅, 想集與滅, 行集與滅, 識集與滅是. 諸比丘! 以何為色集耶? 以何為受集耶? 以何為想集耶? 以何為行集耶? 以何為識集耶?

140 諸比丘! 於此處歡喜, 歡呼, 耽著而住. 何為歡喜, 歡呼, 耽著而住耶? 歡喜, 歡呼, 耽著於色而住. 依歡喜, 歡呼, 耽著, 而彼生喜. 喜取於色. 緣取而彼有生, 緣有而彼生生, 緣生而老, 死, 愁, 悲, 苦, 憂, 惱生. 如是於此處, 悉皆有苦蘊之集. 歡喜於受 乃至 歡喜於想 乃至 歡喜於行 乃至 歡喜, 歡呼, 耽著於識而住. 依歡喜, 歡呼, 耽著於識而住, 而彼生喜, 喜取於識. 緣取而彼有生, 緣有而生生. 緣生 乃至 如是於此處悉皆苦蘊之集. 諸比丘! 此是色之集 至 受 乃至 想 乃至 行 乃至 是識之集. 諸比丘! 何為色之滅耶! 乃至 受 乃至 想 乃至 行 乃至 是為識之滅. 諸比丘! 於此處不歡喜, 不歡呼, 不耽著而住. 何為不歡喜, 不歡呼, 不耽著而住耶? 不歡喜, 不歡呼, 不耽著於色而住. 依不歡喜, 不歡呼, 不耽著色而住, 彼於色喜滅, 喜滅故彼取滅. 取滅故有滅, 乃至 如是於此處悉皆苦蘊之滅. 不歡喜, 不歡呼, 不耽著於受而住. 依不歡喜, 不歡呼, 不耽著受而住, 彼受喜滅, 喜滅故彼取滅, 取滅故有滅, 有滅故 乃至 如是而於此處, 悉皆苦蘊之滅. 不歡喜於想 乃至 不歡喜, 不歡呼, 不耽著行而住. 依不歡喜, 不歡呼, 不耽著於行而住, 則彼於行喜滅. 喜滅故彼取滅. 取滅故 乃至 如是而於此處, 悉皆苦蘊之滅. 不歡喜, 不歡呼, 不耽著於識而住. 依不歡喜, 不歡呼, 不耽著於識而住, 則彼於識喜滅, 乃至 喜滅故彼取滅, 乃至 如是於此處, 悉皆苦蘊之滅. 諸比丘! 此色之滅 乃至 受之滅, 想之滅, 行之滅, 識之滅.

141 SOTĀPANNA SUTTA48 Stream-Enterer 预流 SĀVATTHINIDĀNAṂ. PAÑCIME, BHIKKHAVE, UPĀDĀNAKKHANDHĀ. KATAME PAÑCA? SEYYATHIDAṂ RŪPUPĀDĀNAKKHANDHO PE VIÑÑĀṆUPĀDĀNAKKHANDHO. YATO KHO, BHIKKHAVE, ARIYASĀVAKO IMESAṂ PAÑCANNAṂ UPĀDĀNAKKHANDHĀNAṂ SAMUDAYAÑCA ATTHAṄGAMAÑCA ASSĀDAÑCA ĀDĪNAVAÑCA NISSARAṆAÑCA YATHĀBHŪTAṂ PAJĀNĀTI. AYAṂ VUCCATI, BHIKKHAVE, ARIYASĀVAKO SOTĀPANNO AVINIPĀTADHAMMO NIYATO SAMBODHIPARĀYANO TI. At Sāvatthī. "Bhikkhus, there are these five aggregates subject to clinging. What five? The form aggregate subject to clinging... the consciousness aggregate subject to clinging. "When, bhikkhus, a noble disciple understands as they really are the origin and the passing away, the gratification, the danger, and the escape in the case of these five aggregates subject to clinging, then he is called a noble disciple who is a streamenterer, no longer bound to the nether world, fixed in destiny, with enlightenment as his destination." 尔时, 世尊 在舍卫城因缘. 诸比丘, 有五取蕴. 以何为五耶 谓 色取蕴 乃至 识取蕴 是. 诸比丘, 圣弟子如实知此五取蕴之集, 灭, 味, 过患与出离故. 诸比丘, 此圣弟子名为预流, 有不堕法, 决定趣于三菩提. 48 English translation by Bhikkhu Bodhi, A New Translation of thesaṃyutta Nikaya; Chinese translation by 菩提僧團, posted at 巴利聖典網站 https://sites.google.com/site/palishengdian/pali/da/sn/sn22/sn22-11

142 ARAHANTA SUTTA 49 Arahant 阿罗汉 SĀVATTHINIDĀNAṂ. PAÑCIME, BHIKKHAVE, UPĀDĀ- NAKKHANDHĀ. KATAME PAÑCA? SEYYATHIDAṂ RŪPUPĀDĀNAKKHANDHO PE VIÑÑĀṆUPĀDĀNAKKHANDHO. YATO KHO, BHIKKHAVE, BHIKKHU IMESAṂ PAÑCANNAṂ UPĀDĀNAKKHANDHĀ- NAṂ SAMUDAYAÑCA ATTHAṄGAMAÑCA ASSĀDAÑCA ĀDĪNAVAÑCA NISSARAṆAÑCA YATHĀBHŪTAṂ VIDITVĀ ANUPĀDĀVIMUTTO HOTI. AYAṂ VUCCATI, BHIKKHAVE, BHIKKHU ARAHAṂ KHĪṆĀSAVO VUSITAVĀ KATAKARAṆĪYO OHITABHĀRO ANUPPATTASADATTHO PARIKKHĪṆABHAVASAṂYOJANO SAMMADAÑÑĀ- VIMUTTO TI.... "When, bhikkhus, having understood as they really are the origin and the passing away, the gratification, the danger, and the escape in the case of these five aggregates subject to clinging, a bhikkhu is liberated by nonclinging, then he is called a bhikkhu who is an arahant, one whose taints are destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached his own goal, utterly destroyed the fetters of existence, one completely liberated through final knowledge." [ 尔时, 世尊 ] 在舍卫城因缘. 诸比丘, 有五取蕴. 以何为五耶? 谓 : 色取蕴 乃至 识取蕴也. 诸比丘, 比丘如实知此五取蕴之集, 灭, 味, 过患与出离, 不执取而解脱故. 诸比丘, 此比丘名为漏尽阿罗汉. 梵行已立, 所作已辨, 舍弃重担, 达得己利, 以尽有结, 正知解脱. 49 English translation by Bhikkhu Bodhi, A New Translation of thesaṃyutta Nikaya; Chinese translation by 菩提僧團, posted at 巴利聖典網站 https://sites.google.com/site/palishengdian/pali/da/sn/sn22/sn22-11

143 ASSĀDA SUTTA 50 Gratification (1) 味 ( 一 ) At Sāvatthī. Bhikkhus, before my enlightenment, while I was still a bodhisatta, not yet fully enlightened, it occurred to me: What is the gratification, what is the danger, what is the escape in the case of form? What is the gratification, what is the danger, what is the escape in the case of feeling perception volitional formations consciousness? Then, bhikkhus, it occurred to me: The pleasure and joy that arise in dependence on form: this is the gratification in form. That form is impermanent, suffering, and subject to change: this is the danger in form. The removal and abandonment of desire and lust for form: this is the escape from form. The pleasure and joy that arise in dependence on feeling in dependence on perception in dependence on volitional formations in dependence on consciousness: this is the gratification in consciousness. That consciousness is impermanent, suffering, and subject to change: this is the danger in consciousness. The removal and abandonment of desire and lust for consciousness: this is the escape from consciousness. So long, bhikkhus, as I did not directly know as they really are the gratification, the danger, and the escape in the case of these five aggregates subject to clinging, I did not claim to have awakened to the unsurpassed perfect enlightenment in this world with its devas, Mara, and Brahma, in this generation with its ascetics and brahmins, its devas and humans. But when I directly knew all this as it really is, then I claimed to have awakened to the unsurpassed perfect enlightenment in this world with its devas and humans. The knowledge and vision arose in me: Unshakable is my 50 English translation by Bhikkhu Bodhi (http://suttacentral.net/en/sn22.26); Chinese translation by 菩提僧團, posted at 巴利聖典網站 https://sites.google.com/site/palishengdian/pali/da/sn/sn22/sn22-3

144 liberation of mind; this is my last birth; now there is no more renewed existence. [ 尔时, 世尊 ] 在舍卫城因缘. 诸比丘, 我昔做菩萨未现正等正觉时, 作如是思惟 : 以何为色味? 以何有过患? 以何为出离耶? 以何为受之 想之 行之 识之味, 以何过患, 以何为出离耶? 诸比丘, 于此我如是思惟 : 缘于色而生喜乐, 此为色之味. 色是无常, 苦而有变坏法, 此为色之过患. 调伏色之欲贪, 以断欲爱, 此为色之出离. 缘于受 缘于想 缘于行而生喜乐, 此为行之味. 行是无常, 苦而有变坏法, 此为行之过患. 调伏行之欲爱, 以断欲爱, 此为行之出离. 缘于识而生喜乐, 此为识之味. 识是无常, 苦而有变坏法. 此为识之过患. 调伏识之欲爱, 以断欲爱, 此为识之出离. 诸比丘, 我于此五取蕴, 未知如是之味, 过患为过患, 出离为出离, 未如实证知之时, 诸比丘, 我于天, 魔, 梵天之世界, 沙门, 人, 天之众生界, 未称现等觉之无上正等觉. 诸比丘, 然则, 我于此五取蕴, 已知如是之味, 过患为过患, 出离为出离, 如实证知故. 诸比丘, 我于天, 魔, 梵天之世界, 沙门, 婆罗门, 人, 天之众生界, 称现等觉之无上正等觉. 又于我生智, 见, 我心解脱不动, 此乃我之最后生, 不再受后有. Dhammapada Verse 385 Mara Vatthu 法句经婆羅门品 Yassa pāraṃ apāraṃvā, pārāpāraṃ na vijjati; Vītaddaraṃ visaṃyuttaṃ,tamahaṃ brūmi brāhmaṇaṃ. 385: He for whom there is neither this shore (six sense bases/organs) nor the other shore (six sense objects), nor yet both (I-ness, my-ness), he who is free of cares and is unfettered him do I call a holy man. 无彼岸. 此岸, 兩岸悉皆无, 離苦无系缚, 是谓婆羅门.

145 TATIYA ASSĀDA SUTTA 51 Gratification (3) 味 ( 三 ) At Sāvatthī. Bhikkhus, if there were no gratification in form, beings would not become enamoured with it; but because there is gratification in form, beings become enamoured with it. If there were no danger in form, beings would not experience revulsion towards it; but because there is danger in form, beings experience revulsion towards it. If there were no escape from form, beings would not escape from it; but because there is an escape from form, beings escape from it. Bhikkhus, if there were no gratification in feeling in perception in volitional formations in consciousness, beings would not become enamoured with it but because there is an escape from consciousness, beings escape from it. So long, bhikkhus, as beings have not directly known as they really are the gratification as gratification, the danger as danger, and the escape as escape in the case of these five aggregates subject to clinging, they have not escaped from this world with its devas, Mara, and Brahma, from this generation with its ascetics and brahmins, its devas and humans; they have not become detached from it, released from it, nor do they dwell with a mind rid of barriers. But when beings have directly known all this as it really is, then they have escaped from this world with its devas and humans; they have become detached from it, released from it, and they dwell with a mind rid of barriers. [ 尔时, 世尊 ] 在舍卫城因缘. 诸比丘, 若无色之味, 有情即不染于色. 诸比丘, 然则, 有色味故, 有情染于色. 诸比丘, 若无色之过患, 有情即不厌患于色. 诸比丘, 然则, 有色之过患故, 有情厌患于色. 诸比丘, 若无色之出离, 有情即不出离于色. 诸比丘, 然则, 有色之出离故, 有情由色出离. 51 English translation by Bhikkhu Bodhi (http://suttacentral.net/en/sn22.28); Chinese translation by 菩提僧團, posted at 巴利聖典網站 https://sites.google.com/site/palishengdian/pali/da/sn/sn22/sn22-3

146 诸比丘, 若受 诸比丘, 若想 乃至 诸比丘, 若无行之出离, 有情即不出离于行. 诸比丘, 然则, 有行之出离故, 有情由行出离. 诸比丘, 若无有识之味, 有情即不染于识. 诸比丘, 然则, 有识之味故, 有情染于识. 诸比丘, 若无识之过患, 有情即不厌患于识, 诸比丘, 然则, 有识之过患故, 有情厌患于识. 诸比丘, 若无识之出离, 有情即不出离于识. 诸比丘, 然则, 有识之出离故, 有情由识出离. 诸比丘, 有情于此五取蕴, 以味为味, 以过患为过患, 以出离为出离, 而未如实证知之时, 诸比丘, 有情不出离, 离系, 解脱天, 魔, 梵天之世界, 沙门, 婆罗门, 人, 天之众生界, 以住于自在心诸比丘, 然则, 有情于此五取蕴, 以味为味, 以过患为过患, 以出离为出离, 如实证知故, 诸比丘, 有情出离, 离系, 解脱天, 魔, 梵天之世界, 沙门, 婆罗门, 人, 天之众生界, 以住于自在心. PAṬHAMĀBHINANDA SUTTA 52 Delight (1) 隨喜諸苦之一 YO, BHIKKHAVE, CAKKHUṂ ABHINANDATI, DUKKHAṂ SO ABHINANDATI. YO DUKKHAṂ ABHINANDATI, APARIMUTTO SO DUKKHASMĀTI VADĀMI. YO SOTAṂ PE YO GHĀNAṂ PE YO JIVHAṂ ABHINANDATI, DUKKHAṂ SO ABHINANDATI. YO DUKKHAṂ ABHINANDATI, APARIMUTTO SO DUKKHASMĀTI VADĀMI. YO KĀYAṂ PE YO MANAṂ ABHINANDATI, DUKKHAṂ SO ABHINANDATI. YO DUKKHAṂ ABHINANDATI, APARIMUTTO SO DUKKHASMĀ TI VADĀMI. YO CA KHO, BHIKKHAVE, CAKKHUṂ NĀBHINANDATI, DUKKHAṂ SO NĀBHINANDATI. YO DUKKHAṂ 52 English translation by Bhikkhu Bodhi, posted at http://suttacentral.net/en/sn35.19; Chinese translation by 菩提僧團, posted at 巴利聖典網站 https://sites.google.com/site/palishengdian/pali/da/sn/sn35/sn35-2.

147 NĀBHINANDATI, PARIMUTTO SO DUKKHASMĀTI VADĀMI. YO SOTAṂ PE YO GHĀNAṂ PE YO JIVHAṂ NĀBHINANDATI, DUKKHAṂ SO NĀBHINANDATI. YO DUKKHAṂ NĀBHINANDATI, PARIMUTTO SO DUKKHASMĀTI VADĀMI. YO KĀYAṂ PE YO MANAṂ NĀBHINANDATI, DUKKHAṂ SO NĀBHINANDATI. YO DUKKHAṂ NĀBHINANDATI, PARIMUTTO SO DUKKHASMĀ TI VADĀMI. Bhikkhus, one who seeks delight in the eye seeks delight in suffering. One who seeks delight in suffering, I say, is not freed from suffering. One who seeks delight in the ear in the nose in the tongue in the body in the mind seeks delight in suffering. One who seeks delight in suffering, I say, is not freed from suffering. One who does not seek delight in the eye does not seek delight in suffering. One who does not seek delight in suffering, I say, is freed from suffering. One who does not seek delight in the ear. in the nose in the tongue in the body. One who does no seek delight in the mind does not seek delight in suffering. One who does not seek delight in suffering, I say, is freed from suffering. 诸比丘, 欢悦于人之眼者, 则为欢悦彼苦. 欢悦于人之苦者, 则不 能离脱彼苦 人之耳 人之鼻 人之舌 人之身 欢悦于人之 意者, 则欢悦彼之苦. 欢悦于人之苦者, 则不得离脱彼之苦. 诸比丘, 不欢悦于人之眼者, 则不欢悦彼之苦. 不欢悦人之苦者, 此已由彼之苦离脱 人之耳 人之鼻 人之舌 人之身 不欢 悦人之意者, 则不欢悦于彼之苦. 不欢悦人之苦者, 此已由彼之 苦离脱.. Dhammapada Verse 33 Meghiyatthera Vatthu 法句经心品 Pandanaṃ capalaṃ cittaṃ, dūrakkhaṃ dunnivārayaṃ; Ujuṃ karoti medhāvī, usukārova tejanaṃ. Verse 33: Just as a fletcher straightens an arrow shaft, even so the discerning man straightens his mind so fickle and unsteady, so difficult to guard. 33. 轻动变易心 难护.难制服.智者调直之 如匠搦箭直.

148 DUTIYĀBHINANDA SUTTA 53 Delight (2) 隨喜諸苦之二 YO, BHIKKHAVE, RŪPE ABHINANDATI, DUKKHAṂ SO ABHINANDATI. YO DUKKHAṂ ABHINANDATI, APARIMUTTO SO DUKKHASMĀTI VADĀMI. YO SADDE PE GANDHE RASE PHOṬṬHABBE DHAMME ABHINANDATI, DUKKHAṂ SO ABHINANDATI. YO DUKKHAṂ ABHINANDATI, APARIMUTTO SO DUKKHASMĀ TI VADĀMI. YO CA KHO, BHIKKHAVE, RŪPE NĀBHINANDATI, DUKKHAṂ SO NĀBHINANDATI. YO DUKKHAṂ NĀBHINANDATI, PARIMUTTO SO DUKKHASMĀ TI VADĀMI. YO SADDE PE GANDHE RASE PHOṬṬHABBE DHAMME NĀBHINANDATI, DUKKHAṂ SO NĀBHINANDATI. YO DUKKHAṂ NĀBHINANDATI, PARIMUTTO SO DUKKHASMĀ TI VADĀMI. Bhikkhus, one who seeks delight in the (visible) forms seeks delight in suffering. One who seeks delight in suffering, I say, is not freed from suffering. One who seeks delight in the sounds in the odours in the tastese in the tangibles (bodily phenomena) in the mental phenomena (mind objects) seeks delight in suffering. One who seeks delight in suffering, I say, is not freed from suffering. One who does not seek delight in the (visible) forms does not seek delight in suffering. One who does not seek delight in suffering, I say, is freed from suffering. One who does not seek delight in the sounds. in the odours in the tastes in the tangibles (bodily phenomena). One who does no seek delight in the mental phenomena (mind objects) does not seek delight in suffering. One who does not seek delight in suffering, I say, is freed from suffering. 53 English translation by Bhikkhu Bodhi, posted at http://suttacentral.net/en/sn35.20; Chinese translation by 菩提僧團, posted at 巴利聖典網站 https://sites.google.com/site/palishengdian/pali/da/sn/sn35/sn35-2.

149 诸比丘, 欢悦于人之色者, 则欢悦于彼之苦. 欢悦人之苦者, 则未能离脱彼之苦. 我谓 : 人之声 人之香 人之味 人之触 欢悦人之法者, 则欢悦彼之苦. 欢悦人之苦者, 则不能离脱彼之苦. 诸比丘, 不欢悦人之色者, 则不欢悦彼之苦, 不欢悦于人之苦者, 此已由彼之苦离脱, 我谓不欢悦于人之声 人之香 人之味 人之触 不欢悦人之法者, 则不欢悦于彼之苦. 予谓不欢悦人之苦者, 此已由彼之苦解脱. ABHINANDANA SUTTA 54 Delight 欢喜 (SN 22. 29) SĀVATTHINIDĀNAṂ. YO, BHIKKHAVE, RŪPAṂ ABHINANDATI, DUKKHAṂ SO ABHINANDATI. YO DUKKHAṂ ABHINANDATI, APARIMUTTO SO DUKKHASMĀTI VADĀMI. YO VEDANAṂ ABHINANDATI YO SAÑÑAṂ ABHINANDATI YO SAṄKHĀRE ABHINANDATI YO VIÑÑĀṆAṂ ABHINANDATI, DUKKHAṂ SO ABHINANDATI. YO DUKKHAṂ ABHINANDATI, APARIMUTTO SO DUKKHASMĀTI VADĀMI. YO CA KHO, BHIKKHAVE, RŪPAṂ NĀBHINANDATI, DUKKHAṂ SO NĀBHINANDATI. YO DUKKHAṂ NĀBHINANDATI, PARIMUTTO SO DUKKHASMĀTI VADĀMI. YO VEDANAṂ NĀBHINANDATI YO SAÑÑAṂ NĀBHINANDATI YO SAṄKHĀRE NĀBHINANDATI YO VIÑÑĀṆAṂ NĀBHINANDATI, DUKKHAṂ SO NĀBHINANDATI. YO DUKKHAṂ NĀBHINANDATI, PARIMUTTO SO DUKKHASMĀTI VADĀMĪ TI. AṬṬHAMAṂ. 54 English translation by Bhikkhu Bodhi, posted at http://suttacentral.net/en/sn22.29; Chinese translation by 菩提僧團, posted at 巴利聖典網站 https://sites.google.com/site/palishengdian/pali/da/sn/sn22/sn22-3

150 At Savatthi. Bhikkhus, one who seeks delight in form seeks delight in suffering. One who seeks delight in suffering, I say, is not freed from suffering. One who seeks delight in feeling in perception in volitional formations in consciousness seeks delight in suffering. One who seeks delight in suffering, I say, is not freed from suffering. One who does not seek delight in form in consciousness does not seek delight in suffering. One who does not seek delight in suffering, I say, is freed from suffering. [ 尔时, 世尊 ] 在舍卫城因缘. 诸比丘, 若欢喜色者, 即欢喜苦 : 欢喜苦者, 即未由苦解脱. 若欢喜受者 若欢喜想者 若欢喜行者 若欢喜识者, 即欢喜苦 ; 欢喜苦者, 即未由苦解脱. 诸比丘, 不欢喜色者, 即不欢喜苦 : 不欢喜苦者, 即已由苦解脱. 不欢喜受者 不欢喜想者 不欢喜行者 不欢喜识者, 即不欢喜苦 ; 不欢喜苦者, 即已由苦解脱. 55 ABHIÑÑĀ SUTTA23 Thorough Knowing 通慧四法 (AN 4.254) CATTĀROME, BHIKKHAVE, DHAMMĀ. KATAME CATTĀRO? ATTHI, BHIKKHAVE, DHAMMĀ ABHIÑÑĀ PARIÑÑEYYĀ; ATTHI, BHIKKHAVE, DHAMMĀ ABHIÑÑĀ PAHĀTABBĀ; ATTHI, BHIKKHAVE, DHAMMĀ ABHIÑÑĀ BHĀVETABBĀ; ATTHI, BHIKKHAVE, DHAMMĀ ABHIÑÑĀ SACCHIKĀTABBĀ. KATAME CA, BHIKKHAVE, DHAMMĀ ABHIÑÑĀ PARIÑÑEYYĀ? PAÑCUPĀDĀNAKKHANDHĀ [PAÑCUPĀDĀNAKKHANDHĀTISSA VACANĪYAṂ (KA. )] IME VUCCANTI, BHIKKHAVE, DHAMMĀ ABHIÑÑĀ 55 English translation by Bhikkhu Bodhi, in The Numerical Discourses of the Buddha A Translation of Aṅguttara Nikāya, (2012), Wisdom Publications; Chinese translation by 菩提僧團, at 巴利聖典網站 https://sites.google.com/site/palishengdian/pali/da/an/an4/an4-26.

151 PARIÑÑEYYĀ. KATAME CA, BHIKKHAVE, DHAMMĀ ABHIÑÑĀ PAHĀTABBĀ? AVIJJĀ CA BHAVATAṆHĀ CA IME VUCCANTI, BHIKKHAVE, DHAMMĀ ABHIÑÑĀ PAHĀTABBĀ. KATAME CA, BHIKKHAVE, DHAMMĀ ABHIÑÑĀ BHĀVETABBĀ? SAMATHO CA VIPASSANĀ CA IME VUCCANTI, BHIKKHAVE, DHAMMĀ ABHIÑÑĀ BHĀVETABBĀ. KATAME CA, BHIKKHAVE, DHAMMĀ ABHIÑÑĀ SACCHIKĀTABBĀ? VIJJĀ CA VIMUTTI CA IME VUCCANTI, BHIKKHAVE, DHAMMĀ ABHIÑÑĀ SACCHIKĀTABBĀ. IME KHO, BHIKKHAVE, CATTĀRO DHAMMĀ TI. PAṬHAMAṂ. Bhikkhus, there are these four things. What four? 1. there are things to be fully understood by direct knowledge. 2. there are things to be abandoned by direct knowledge. 3. there are things to be developed by direct knowledge. 4. there are things to be realized by direct knowledge. 1. And what are the things to be fully understood by direct knowledge? The five aggregates subject to clinging. These are the things to be fully understood by direct knowledge. 2. And what are the things to be abandoned by direct knowledge? Ignorance and the craving for existence (`to be' /bhavataṇhā). These are the things to be abandoned by direct knowledge. 3. And what are the things to be developed by direct knowledge? Serenity (samatha) and insight (vipassanā). These are the things to be developed by direct knowledge. 4. And what are the things to be realized by direct knowledge? True knowledge and liberation (release/vimutti) should be realized by direct knowledge. These, bhikkhus, are the four things. 诸比丘, 此等者是四法. 四者为何? 诸比丘, 有通慧应偏知法. 诸比丘, 有通慧应断法. 诸比丘, 有通慧应修法. 诸比丘, 有通慧应作证法.

152 诸比丘, 又, 云何是通慧应偏知法耶? 是五取蕴. 诸比丘, 此名通慧应偏知法. 诸比丘, 又, 云何是通慧应断法耶? 是无明与有爱. 诸比丘, 此等是通慧应断法. 诸比丘, 又, 云何是通慧应修法耶? 诸比丘, 是止与观. 诸比丘, 此等是通慧应修法. 诸比丘, 又, 云何是通慧应作证法耶? 是明与解脱. 诸比丘, 此等是通慧应作证法. 诸比丘, 此等者是四法. 56 ĀNANDA SUTTA26 阿難 (SN 22. 21) SĀVATTHIYAṂ ĀRĀME. ATHA KHO ĀYASMĀ ĀNANDO YENA BHAGAVĀ TENUPASAṄKAMI; UPASAṄKAMITVĀ BHAGAVANTAṂ ABHIVĀDETVĀ EKAMANTAṂ NISĪDI. EKAMANTAṂ NISINNO KHO ĀYASMĀ ĀNANDO BHAGAVANTAṂ ETADAVOCA NIRODHO NIRODHO TI, BHANTE, VUCCATI. KATAMESĀNAṂ KHO, BHANTE, DHAMMĀNAṂ NIRODHO NIRODHO TI VUCCATĪ TI? RŪPAṂ KHO, ĀNANDA, ANICCAṂ SAṄKHATAṂ PAṬICCASAMUPPANNAṂ KHAYADHAMMAṂ VAYADHAMMAṂ VIRĀGADHAMMAṂ NIRODHADHAMMAṂ. TASSA NIRODHO [NIRODHĀ (SĪ. PĪ. )] NIRODHO TI VUCCATI. VEDANĀ ANICCĀ SAṄKHATĀ PAṬICCASAMUPPANNĀ KHAYADHAMMĀ VAYADHAMMĀ VIRĀGADHAMMĀ NIRODHADHAMMĀ. TASSĀ NIRODHO NIRODHO TI VUCCATI. SAÑÑĀ SAṄKHĀRĀ ANICCĀ SAṄKHATĀ 56 English translation by Bhikkhu Bodhi, posted at http://suttacentral.net/en/sn22.21; Chinese translation by 菩提僧團, posted at 巴利聖典網站 https://sites.google.com/site/palishengdian/pali/da/sn/sn22/sn22-2

153 PAṬICCASAMUPPANNĀ KHAYADHAMMĀ VAYADHAMMĀ VIRĀGADHAMMĀ NIRODHADHAMMĀ. TESAṂ NIRODHO NIRODHO TI VUCCATI. VIÑÑĀṆAṂ ANICCAṂ SAṄKHATAṂ PAṬICCASAMUPPANNAṂ KHAYADHAMMAṂ VAYADHAMMAṂ VIRĀGADHAMMAṂ NIRODHADHAMMAṂ. TASSA NIRODHO NIRODHO TI VUCCATI.IMESAṂ KHO, ĀNANDA, DHAMMĀNAṂ NIRODHO NIRODHO TI VUCCATĪ TI. At Savatthi. Then the Venerable Ānanda approached the Blessed One, paid homage to him, sat down to one side, and said to him: Venerable sir, it is said, cessation, cessation. Through the cessation of what things is cessation spoken of? Form, Ānanda, is impermanent, conditioned, dependently arisen, subject to destruction, to vanishing, to fading away, to cessation. Through its cessation, cessation is spoken of. Feeling is impermanent Perception is impermanent Volitional formations are impermanent Consciousness is impermanent, conditioned, dependently arisen, subject to destruction, to vanishing, to fading away, to cessation. Through its cessation, cessation is spoken of. It is through the cessation of these things, Ānanda, that cessation is spoken of. [ 尔时, 世尊 ] 在舍卫城因缘. 时, 具寿阿难来诣世尊之止处. 诣已, 敬礼世尊, 坐于一面. 坐于一面之具寿阿难, 白世尊曰 : 大德! 曾说于灭, 灭. 大德! 如何法之灭故而说灭耶? 阿难! 色是无常, 有为, 缘起所生, 为尽法, 坏法, 离法, 灭法者. 彼之灭故说是灭. 受是无常, 有为, 缘起所生, 为尽法, 坏法, 离法, 灭法者. 彼之灭故说是灭. 想是无常 行是无常, 有为, 缘起所生, 为尽法, 坏法, 灭法者. 识是无常, 有为, 缘起所生, 为尽法, 坏法, 灭法者. 彼之灭故说是灭. 阿难! 如是之法灭故说是灭.

154 NIRODHADHAMMA SUTTA 57 Subject to Cessation 滅法 (SN 23.22) SĀVATTHINIDĀNAṂ. EKAMANTAṂ NISINNO KHO ĀYASMĀ RĀDHO BHAGAVANTAṂ ETADAVOCA NIRODHADHAMMO, NIRODHADHAMMO TI, BHANTE, VUCCATI. KATAMO NU KHO, BHANTE, NIRODHADHAMMO TI? RŪPAṂ KHO, RĀDHA, NIRODHADHAMMO, VEDANĀ NIRODHADHAMMO, SAÑÑĀ NIRODHADHAMMO, SAṄKHĀRĀ NIRODHADHAMMO, VIÑÑĀṆAṂ NIRODHADHAMMO. At Savatthi. Sitting to one side, the Venerable Radha said to the Blessed One: "Venerable sir, it is said, 'subject to cessation, subject to cessation.' What now, venerable sir, is subject to cessation?" "Form, Radha, is subject to cessation. Feeling is subject to cessation. Perception is subject to cessation. Volitional formations is subject to cessation. Consciousness is subject to cessation. [ 尔时, 世尊 ] 舍卫城因缘 一面坐已 其寿罗陀白世尊言 : 大德! 灭法, 说灭法者 大德! 如何为灭法耶? 罗陀! 色是灭法, 受 想 行是灭法, 识是灭法 EVAṂ PASSAṂ, BHIKKHAVE, SUTAVĀ ARIYASĀVAKO RŪPASMIMPI NIBBINDATI, VEDANĀYAPI NIBBINDATI, SAÑÑĀYAPI NIBBINDATI, SAṄKHĀRESUPI NIBBINDATI, VIÑÑĀṆASMIMPI NIBBINDATI. NIBBINDAṂ VIRAJJATI; VIRĀGĀ VIMUCCATI. VIMUTTASMIṂ VIMUTTAMITI ÑĀṆAṂ HOTI. KHĪṆĀ JĀTI, VUSITAṂ BRAHMACARIYAṂ, KATAṂ KARAṆĪYAṂ, NĀPARAṂ ITTHATTĀYĀ TI PAJĀNĀTĪ TI. "Seeing thus, bhikkhus, the instructed noble disciple experiences revulsion towards form, revulsion towards feeling, revulsion towards perception, revulsion towards volitional formations, revulsion towards consciousness. Experiencing revulsion, he 57 English translation by Bhikkhu Bodhi, in The Connected Discourses of the Budda A New Translation of the Saṃyutta Nikāya, (2000), Wisdom Publications; Chinese translation by 菩提僧團, posted at https://sites.google.com/site/palishengdian/pali/da/sn/sn23/sn23-2

155 becomes dispassionate. Through dispassion [his mind] is liberated. When it is liberated there comes the knowledge: 'It is liberated.' He understands: 'Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.''' 诸比丘! 有闻之圣弟子, 如是观之, 则厌患于色 厌患于受 厌患于想 厌患于行 厌患于识 厌患而离欲, 离欲而解脱, 而于解脱, 解脱 之智慧生, 证知 : 此生已尽 梵行已立 所作已办 不受后有! 世尊如是说. ATĪTĀNĀGATA SUTTA39 (1, 2, 3. ) 58 Past, Present and Future (1,2,3. ) 过去未来现在 (1,2, 3. ) At Savatthi. Bhikkhus, form is impermanent, suffering, nonself, both of the past and the future, not to speak of the present. Seeing thus, bhikkhus, the instructed noble disciple is indifferent towards form of the past; he does not seek delight in form of the future; and he is practising for revulsion towards form of the present, for its fading away and cessation. Feeling is impermanent, suffering, nonself, Perception is impermanent, suffering, nonself, Volitional formations are impermanent, suffering, nonself, Consciousness is impermanent, suffering, nonself, both of the past and the future, not to speak of the present. Seeing thus, bhikkhus, the instructed noble disciple is indifferent towards consciousness of the past; he does not seek delight in consciousness of the future; and he is practising for revulsion towards consciousness of the present, for its fading away and cessation. [ 尔时, 世尊 ] 住舍卫城因缘. 58 English translations by Bhikhu Bodhi, http://suttacentral.net/en/sn22.9, http://suttacentral.net/en/sn22.10, http://suttacentral.net/en/sn22.11); Chinese translations by 菩提僧團, posted at https://sites.google.com/site/palishengdian/pali/da/sn/sn22/sn22-1

156 诸比丘, 过去未来之色皆是无常 / 皆苦 / 皆是无我, 何况现在之 [ 色 ] 耶? 诸比丘, 有闻之圣弟子如是观, 不顾过去之色, 不悦未来之色, 对现在之色趣向厌离, 离欲, 灭尽. 受是无常 / 皆苦 / 皆是无我 乃至 想是无常 / 皆苦 / 皆是无我 乃至 过去未来之行皆无常 / 皆苦 / 皆是无我, 何况现在之 [ 行 ] 耶? 诸比丘, 有闻之圣弟子如是观, 不顾过去之行, 不悦未来之行, 对现在之行趣向厌离, 离欲, 灭尽. 过去未来之识皆无常 / 皆苦 / 皆是无我, 何况现在之 [ 识 ] 耶? 诸比丘, 有闻之圣弟子如是观, 不顾过去之识, 不悦未来之识, 对现在之识趣向厌离, 离欲, 灭尽. NANDIKKHAYA SUTTA 59 Destruction of Delight (1) 喜尽 ( 一 ) (SN 22. 51) SĀVATTHINIDĀNAṂ. ANICCAÑÑEVA, BHIKKHAVE, BHIKKHU RŪPAṂ ANICCANTI PASSATI. SĀSSA HOTI SAMMĀDIṬṬHI. SAMMĀ PASSAṂ NIBBINDATI. NANDIKKHAYĀ RĀGAKKHAYO, RĀGAKKHAYĀ NANDIKKHAYO. NANDIRĀGAKKHAYĀ CITTAṂ VIMUTTAṂ SUVIMUTTANTI VUCCATI. At Savatthi. Bhikkhus, a bhikkhu sees as impermanent form which is actually impermanent: that is his right view. Seeing rightly, he experiences revulsion (disenchantment). With the destruction of delight comes the destruction of lust; with the destruction of lust comes the destruction of delight. With the destruction of delight and lust the mind is liberated and is said to be well liberated. [ 尔时, 世尊 ] 在舍卫城因缘. 诸比丘, 若比丘观无常之色为 59 English translation by Bhikkhu Bodhi (http://suttacentral.net/en/sn22.51); Chinese translation by 菩提僧團, posted at 巴利聖典網站 https://sites.google.com/site/palishengdian/pali/da/sn/sn22/sn22-5

157 无常者, 则得正见. 若正观者, 则厌患, 喜尽故贪尽, 贪尽故喜尽. 喜贪尽故, 名为心解脱, 善解脱. ANICCAÑÑEVA, BHIKKHAVE, BHIKKHU VEDANAṂ ANICCANTI PASSATI. SĀSSA HOTI SAMMĀDIṬṬHI. SAMMĀ PASSAṂ NIBBINDATI. NANDIKKHAYĀ RĀGAKKHAYO, RĀGAKKHAYĀ NANDIKKHAYO. NANDIRĀGAKKHAYĀ CITTAṂ VIMUTTAṂ SUVIMUTTANTI VUCCATI. A bhikkhu sees as impermanent feeling which is actually impermanent: that is his right view. Seeing rightly, he experiences revulsion. With the destruction of delight comes the destruction of lust; with the destruction of lust comes the destruction of delight. With the destruction of delight and lust the mind is liberated and is said to be well liberated. 诸比丘, 若比丘观无常之受为无常者, 则得正见. 若正观者, 则厌患. 喜尽故贪尽, 贪尽故喜尽. 喜贪尽故, 名为心解脱, 善解脱. ANICCEYEVA, BHIKKHAVE, BHIKKHU SAÑÑAṂ ANICCANTI PASSATI SĀSSA HOTI SAMMĀDIṬṬHI. SAMMĀ PASSAṂ NIBBINDATI. NANDIKKHAYĀ RĀGAKKHAYO, RĀGAKKHAYĀ NANDIKKHAYO. NANDIRĀGAKKHAYĀ CITTAṂ VIMUTTAṂ SUVIMUTTANTI VUCCATI. A bhikkhu sees as impermanent perception which is actually impermanent: that is his right view. Seeing rightly, he experiences revulsion. With the destruction of delight comes the destruction of lust; with the destruction of lust comes the destruction of delight. With the destruction of delight and lust the mind is liberated and is said to be well liberated. 诸比丘, 若比丘观无常之想为无常者则得正见. 若正观者, 则厌患. 喜尽故贪尽, 贪尽故喜尽. 喜贪尽故, 名为心解脱, 善解脱 ANICCEYEVA BHIKKHAVE, BHIKKHU SAṄKHĀRE ANICCĀTI PASSATI. SĀSSA HOTI SAMMĀDIṬṬHI. SAMMĀ PASSAṂ NIBBINDATI. NANDIKKHAYĀ RĀGAKKHAYO, RĀGAKKHAYĀ NANDIKKHAYO. NANDIRĀGAKKHAYĀ CITTAṂ VIMUTTAṂ SUVIMUTTANTI VUCCATI.

158 A bhikkhu sees as impermanent volitional formations which are actually impermanent: that is his right view. Seeing rightly, he experiences revulsion. With the destruction of delight comes the destruction of lust; with the destruction of lust comes the destruction of delight. With the destruction of delight and lust the mind is liberated and is said to be well liberated 诸比丘, 若比丘观无常之行为无常者, 则得正见. 若正观者则厌患. 喜尽故贪尽, 贪尽故喜尽. 喜贪尽故, 名为心解脱, 善解脱. ANICCAÑÑEVA, BHIKKHAVE, BHIKKHU VIÑÑĀṆAṂ ANICCANTI PASSATI. SĀSSA HOTI SAMMĀDIṬṬHI. SAMMĀ PASSAṂ NIBBINDATI. NANDIKKHAYĀ RĀGAKKHAYO, RĀGAKKHAYĀ NANDIKKHAYO. NANDIRĀGAKKHAYĀ CITTAṂ VIMUTTAṂ SUVIMUTTANTI VUCCATĪ TI. NAVAMAṂ. A bhikkhu sees as impermanent consciousness which is actually impermanent: that is his right view. Seeing rightly, he experiences revulsion. With the destruction of delight comes the destruction of lust; with the destruction of lust comes the destruction of delight. With the destruction of delight and lust the mind is liberated and is said to be well liberated. 诸比丘, 若比丘观无常之识为无常者, 则得正见. 若正观者则厌患. 喜尽故贪尽, 贪尽故喜尽. 喜贪尽故, 名为心解脱, 善解脱.

159 ADANTA-AGUTTA SUTTA 60 (PAṬHAMA SAṂGAYHA) Untamed, Unguarded 不调御 - 不护经 ( 所摄取 ) (SN 35. 94) SĀVATTHINIDĀNAṂ. CHAYIME, BHIKKHAVE, PHASSĀYATANĀ ADANTĀ AGUTTĀ ARAKKHITĀ ASAṂVUTĀ DUKKHĀDHIVĀHĀ HONTI. KATAME CHA? CAKKHU, BHIKKHAVE, PHASSĀYATANAṂ ADANTAṂ AGUTTAṂ ARAKKHITAṂ ASAṂVUTAṂ DUKKHĀDHIVĀHAṂ HOTI PE JIVHĀ, BHIKKHAVE, PHASSĀYATANAṂ ADANTAṂ AGUTTAṂ ARAKKHITAṂ ASAṂVUTAṂ DUKKHĀDHIVĀHAṂ HOTI PE MANO, BHIKKHAVE, PHASSĀYATANAṂ ADANTAṂ AGUTTAṂ ARAKKHITAṂ ASAṂVUTAṂ DUKKHĀDHIVĀHAṂ HOTI. IME KHO, BHIKKHAVE, CHA PHASSĀYATANĀ ADANTĀ AGUTTĀ ARAKKHITĀ ASAṂVUTĀ DUKKHĀDHIVĀHĀ HONTI. CHAYIME, BHIKKHAVE, PHASSĀYATANĀ SUDANTĀ SUGUTTĀ SURAKKHITĀ SUSAṂVUTĀ SUKHĀDHIVĀHĀ HONTI. KATAME CHA? CAKKHU, BHIKKHAVE, PHASSĀYATANAṂ SUDANTAṂ SUGUTTAṂ SURAKKHITAṂ SUSAṂVUTAṂ SUKHĀDHIVĀHAṂ HOTI PE JIVHĀ, BHIKKHAVE, PHASSĀYATANAṂ SUDANTAṂ SUGUTTAṂ SURAKKHITAṂ SUSAṂVUTAṂ SUKHĀDHIVĀHAṂ HOTI PE MANO, BHIKKHAVE, PHASSĀYATANAṂ SUDANTAṂ SUGUTTAṂ SURAKKHITAṂ SUSAṂVUTAṂ SUKHĀDHIVĀHAṂ HOTI. IME KHO, BHIKKHAVE, CHA PHASSĀYATANĀ SUDANTĀ SUGUTTĀ SURAKKHITĀ SUSAṂVUTĀ SUKHĀDHIVĀHĀ HONTĪ. Du kon bhikkhu thang lai, phassayatana hok prakan ni thi bukkhon mai fuek fon, mai khrum khrong, mai raksa, mai 60 English translation by Bhikkhu Bodhi, posted at http://suttacentral.net/en/sn35.94; Chinese translation by 菩提僧團, posted at 巴利聖典網站 https://sites.google.com/site/palishengdian/pali/da/sn/sn35/sn35-10

160 samruam rawang laew, yom nam thuk nak ma hai. Phassayatana hok prakan pen chanai? Ta thi bukkhon mai fuek fon, mai khrum khrong, mai raksa, mai samruam rawang laew, yom nam thuk nak ma hai. Hu thi bukkhon mai fuek fon, mai khrum khrong, mai raksa, mai samruam rawang laew, yom nam thuk nak ma hai. Jamuk thi bukkhon mai fuek fon, mai khrum khrong, mai raksa, mai samruam rawang laew, yom nam thuk nak ma hai. Lin thi bukkhon mai fuek fon, mai khrum khrong, mai raksa, mai samruam rawang laew, yom nam thuk nak ma hai. Kai thi bukkhon mai fuek fon, mai khrum khrong, mai raksa, mai samruam rawang laew, yom nam thuk nak ma hai. Jai thi bukkhon mai fuek fon, mai khrum khrong, mai raksa, mai samruam rawang laew, yom nam thuk nak ma hai. Du kon bhikkhu thang lai, phassayatana hok prakan ni lae thi bukkhon mai fuek fon, mai khrum khrong, mai raksa, mai samruam rawang laew, yom nam thuk nak ma hai. Du kon bhikkhu thang lai, phassayatana hok prakan ni thi bukkhon fuek fon di, khrum khrong di, raksa di, samruam rawang di laew, yom nam suk mak ma hai. Phassayatana hok prakan pen chanai? Ta thi bukkhon fuek fon di, khrum khrong di, raksa di, samruam rawang di laew, yom nam suk mak ma hai. Hu thi bukkhon fuek fon di, khrum khrong di, raksa di, samruam rawang di laew, yom nam suk mak ma hai. Jamuk thi bukkhon fuek fon di, khrum khrong di, raksa di, samruam rawang di laew, yom nam suk mak ma hai. Lin thi bukkhon fuek fon di, khrum khrong di, raksa di, samruam rawang di laew, yom nam suk mak ma hai. Kai thi bukkhon fuek fon di, khrum khrong di, raksa di, samruam rawang di laew, yom nam suk mak ma hai. Jai thi bukkhon fuek fon di, khrum khrong di, raksa di, samruam rawang di laew, yom nam suk mak ma hai. Du kon bhikkhu thang lai, phassayatana hok prakan ni lae thi bukkhon fuek fon di, khrum khrong di, raksa di, samruam rawang di laew, yom nam suk mak ma hai.

161 At Savatthi. Bhikkhus, these six bases for contact if untamed, unguarded, unprotected, unrestrained are bringers of suffering. What six? The eye, bhikkhus, as a base for contact if untamed, unguarded, unprotected, unrestrained is a bringer of suffering. The ear as a base for contact The mind as a base for contact is a bringer of suffering. These six bases for contact if untamed, unguarded, unprotected, unrestrained are bringers of suffering. Bhikkhus, these six bases for contact if well tamed, well guarded, well protected, well restrained are bringers of happiness. What six? The eye, bhikkhus, as a base for contact if well tamed, well guarded, well protected, well restrained is a bringer of happiness. The ear as a base for contact The mind as a base for contact is a bringer of happiness. These six bases for contact if well tamed, well guarded, well protected, well restrained are bringers of happiness. This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this: Just six, O bhikkhus, are the bases for contact where one unrestrained meets with suffering. Those who know how to restrain them, dwell uncorrupted, with faith their partner. Having seen forms that delight the mind, and having seen those that give no delight, dispel the path of lust towards the delightful. And do not soil the mind by thinking, The other is displeasing to me. Having heard sounds both pleasant and raucous, do not be enthralled with pleasant sound. Dispel the course of hate towards the raucous, and do not soil the mind by thinking, This one is displeasing to me. Having smelt a fragrant, delightful scent, and having smelt a putrid stench, dispel aversion towards the stench, and do not yield to desire for the lovely. Having enjoyed a sweet delicious taste, and having sometimes tasted what is bitter, do not greedily enjoy the sweet taste, do not feel aversion towards the bitter. When touched by pleasant contact do not be enthralled, do not tremble when touched by pain. Look evenly on both the pleasant and painful, not drawn or repelled by anything.

162 When common people of proliferated perception perceive and proliferate they become engaged. Having dispelled every mind-state bound to the home life, one travels on the road of renunciation. When the mind is thus well developed in six If touched, one s mind never flutters anywhere Having vanquished both lust and hate, O bhikkhus Go to the far shore beyond birth and death! 诸比丘, 于此等六触处, 不制, 不护, 不防, 不摄时, 则为招致苦恼者. 以何者为六耶? 诸比丘, 于眼之触处, 不制, 不护, 不防, 不摄时, 则为招致苦恼. 于耳之触处 鼻之触处 舌之触处 身之触处 : 诸比丘, 于意之触处, 不制, 不护, 不防, 不摄时, 则为招致苦恼. 诸比丘, 于此等之六触处, 不制, 不护, 不防, 不摄时, 则为招致苦恼. 诸比丘, 于此等之六触处, 善制, 善护, 善防, 善摄时, 则为招致安乐. 以何者为六耶? 诸比丘, 于眼之触处, 善制, 善护, 善防, 善摄时, 则为招致安乐. 于耳之触处 鼻之触处 舌之触处 身之触处 诸比丘, 于意之触处, 善制, 善护, 善防, 善摄时, 则为招致安乐. 诸比丘, 于此等之六触处, 善制, 善护, 善防, 善摄时, 则为招致安乐. 世尊宣说于此 师更作此语曰 : 诸比丘, 于触处有六种, 无摄护于此者, 则逢苦 ; 得其摄护者, 则以信为友, 无漏而住. 见可意之色, 又见不可意之色, 对可意之色应防染心之路 ; 对不可意, 以此非我所受, 不得污于意. 于第二, 闻可爱, 不可爱之声, 则不惑于可爱之声, 更应慎于不怀瞋于不爱之声, 此非我所受, 不污于意. 可意之香, 更又嗅不淨, 不快之香, 则对不快者以防怒, 对快者勿引欲念. 味甘美之味, 其次, 又味一时不味之味, 于甘美之味莫恋着, 对不味亦勿停迹于愤恚. 触于快触, 亦不醉于快乐, 触于苦者, 亦不摇动. 二种之触, 对乐与苦, 心处中性, 无任何喜与怒. 迷想之人, 有迷执, 有想, 往赴卑陋之轮迴. 依意所成五欲之家者, 依舍却而出离. 如是, 意若有修练六处者, 则虽触此亦心不摇. 诸比丘, 克此等之贪瞋, 始为到达生死彼岸之人.

163 PAṬHAMA NATUMHĀKA SUTTA52 61 (AYATANA) Not Yours (1)(Ayatana) 非汝等有之一 (SN 35. 101) Bhikkhus, whatever is not yours, abandon it. When you have abandoned it, that will lead to your welfare and happiness. And what is it, bhikkhus, that is not yours? The eye is not yours: abandon it. When you have abandoned it, that will lead to your welfare and happiness. Forms are not yours: abandon it. When you have abandoned them, that will lead to your welfare and happiness. Eye-consciousness is not yours: abandon it. When you have abandoned it, that will lead to your welfare and happiness. Eye-contact is not yours: abandon it. When you have abandoned it, that will lead to your welfare and happiness. Whatever feeling arises with eye-contact as condition whether pleasant or painful or neither-painful-nor-pleasant that too is not yours: abandon it. When you have abandoned it, that will lead to your welfare and happiness. The ear is not yours: abandon it. When you have abandoned it, that will lead to your welfare and happiness. Sounds are not yours: abandon it. When you have abandoned them, that will lead to your welfare and happiness. Ear-consciousness is not yours: abandon it. When you have abandoned it, that will lead to your welfare and happiness. Ear-contact is not yours: abandon it. When you have abandoned it, that will lead to your welfare and happiness. Whatever feeling arises with ear-contact as condition whether pleasant or painful or neither-painful-nor-pleasant that too is not yours: abandon it. When you have abandoned it, that will lead to your welfare and happiness. The nose is not yours: abandon it. When you have abandoned it, that will lead to your welfare and happiness. Odours are not yours: abandon it. When you have abandoned them, that will lead to your welfare and happiness. Nose-consciousness is not yours: abandon 61 English translation by Bhikkhu Bodhi (http://suttacentral.net/en/sn35.101); Chinese translation by 菩提僧團, posted at https://sites.google.com/site/palishengdian/pali/da/sn/sn35/sn35-10

164 it. When you have abandoned it, that will lead to your welfare and happiness. Nose-contact is not yours: abandon it. When you have abandoned it, that will lead to your welfare and happiness. Whatever feeling arises with nose-contact as condition whether pleasant or painful or neither-painful-nor-pleasant that too is not yours: abandon it. When you have abandoned it, that will lead to your welfare and happiness The tongue is not yours: abandon it. When you have abandoned it, that will lead to your welfare and happiness. Tastes are not yours: abandon them. When you have abandoned them, that will lead to your welfare and happiness. Tongue-consciousness is not yours: abandon it. When you have abandoned it, that will lead to your welfare and happiness. Tongue-contact is not yours: abandon it. When you have abandoned it, that will lead to your welfare and happiness. Whatever feeling arises with tongue-contact as condition whether pleasant or painful or neither-painful-norpleasant that too is not yours: abandon it. When you have abandoned it, that will lead to your welfare and happiness. The body is not yours: abandon it. When you have abandoned it, that will lead to your welfare and happiness. Tangibles are not yours: abandon them. When you have abandoned them, that will lead to your welfare and happiness. Body-consciousness is not yours: abandon it. When you have abandoned it, that will lead to your welfare and happiness. Body-contact is not yours: abandon it. When you have abandoned it, that will lead to your welfare and happiness. Whatever feeling arises with body-contact as condition whether pleasant or painful or neither-painful-norpleasant that too is not yours: abandon it. When you have abandoned it, that will lead to your welfare and happiness. The mind is not yours: abandon it. When you have abandoned it, that will lead to your welfare and happiness. Mind-objects (mind dhamma) are not yours: abandon them. When you have abandoned them, that will lead to your welfare and happiness. Mindconsciousness is not yours: abandon it. When you have abandoned it, that will lead to your welfare and happiness. Mind-contact is not yours: abandon it. When you have abandoned it, that will lead to

165 your welfare and happiness. Whatever feeling arises with mindcontact as condition whether pleasant or painful or neitherpainful-nor-pleasant that too is not yours: abandon it. 诸比丘, 凡非汝等之所有者, 此应摒弃, 摒弃于此乃为汝等之利益安乐. 如何是非汝等之所有者? 诸比丘, 眼非汝等之所有者, 应摒弃此, 弃此乃为汝等之利益安乐. 色非汝等之所有者, 应摒弃此等, 摒弃此乃为汝等之利益安乐. 眼识非汝等之所有, 当弃此, 弃此乃为汝等之利益安乐. 眼触非汝等之所有, 当弃此, 弃此乃为汝等之利益安乐. 凡缘此眼触所生之受, 或乐, 或苦, 或非苦非乐, 此亦非汝等之所有者, 当弃此, 弃此乃为汝等之利益安乐. 耳非汝等之所有 鼻非汝等之所有 舌非汝等之所有 身非汝等之所有 意非汝等之所有 当弃此, 弃此乃为汝等之利益安乐. 法非汝等之所有, 当弃此, 弃此乃为汝等之利益安乐. 意识非汝等之所有, 当弃此, 弃此乃为汝等之利益安乐. 意触非汝等之所有, 当弃此, 弃此乃为汝等之利益安乐. 凡缘意触所生之受, 或乐, 或苦, 或非苦非乐, 此亦非汝等之所有, 当弃此, 弃此乃为汝等之利益安乐. NATUMHĀKA SUTTA 62 (KHANDHA) Not Yours (Khandhas) 非汝应法 (SN 22. 33) At Savatthi. Bhikkhus, whatever is not yours, abandon it. When you have abandoned it, that will lead to your welfare and happiness. And what is it, bhikkhus, that is not yours? Form is not yours: abandon it. When you have abandoned it, that will lead to your welfare and happiness. Feeling is not yours Perception is not 62 English translation by Bhikkhu Bodhi (http://suttacentral.net/en/sn22.33); Chinese translation by 菩提僧團, posted at https://sites.google.com/site/palishengdian/pali/da/sn/sn22/sn22-4

166 yours Volitional formations are not yours Consciousness is not yours: abandon it. When you have abandoned it, that will lead to your welfare and happiness. Suppose, bhikkhus, people were to carry off the grass, sticks, branches, and foliage in this Jeta s Grove, or to burn them, or to do with them as they wish. Would you think: People are carrying us off, or burning us, or doing with us as they wish? No, venerable sir. For what reason? Because, venerable sir, that is neither our self nor what belongs to our self. So too, bhikkhus, form is not yours consciousness is not yours: abandon it. When you have abandoned it, that will lead to your welfare and happiness. [ 尔时, 世尊 ] 在舍卫城因缘. 诸比丘, 非汝所应法, 当断, 汝等若断此, 此则得利益安乐. 诸比丘, 以何为非汝等所应之法耶? 诸比丘, 色为非汝等所应之法, 于此当断, 汝等若断此, 则得利益安乐. 受是非汝等所应之法, 于此当断, 汝等若断此, 则得利益安乐. 想 乃至 行是非汝等所应之法, 于此当断, 汝等若断此, 则得利益安乐. 识是非汝等所应之法, 于此当断, 汝等若断此, 则得利益安乐. 诸比丘, 譬如祇树林之草木枝叶, 有人或夺, 或烧, 或随意处置. 汝等作思惟 : 人或我等得以或夺, 或烧, 或随意处置 否? 大德无有是处. 所以者何? 大德, 此非我等之我, 亦非我所故. 诸比丘, 如是之色, 非汝等所应之法, 于此当断, 汝等若断此, 则得利益安乐. 受是 想是 行是 识是非汝等所应之法, 于此当断, 汝等若断此, 则得利益安乐.

167 CHANDARĀGA SUTTA 63 Desire and Lust 欲貪 (SN 22.25) SĀVATTHINIDĀNAṂ. YO, BHIKKHAVE, RŪPASMIṂ CHANDARĀGO TAṂ PAJAHATHA. EVAṂ TAṂ RŪPAṂ PAHĪNAṂ BHAVISSATI UCCHINNAMŪLAṂ TĀLĀVATTHUKATAṂ ANABHĀVAṂKATAṂ ĀYATIṂ ANUPPĀDADHAMMAṂ. YO VEDANĀYA CHANDARĀGO TAṂ PAJAHATHA. EVAṂ SĀ VEDANĀ PAHĪNĀ BHAVISSATI UCCHINNAMŪLĀ TĀLĀVATTHUKATĀ ANABHĀVAṂKATĀ ĀYATIṂ ANUPPĀDADHAMMĀ. YO SAÑÑĀYA CHANDARĀGO TAṂ PAJAHATHA. EVAṂ SĀ SAÑÑĀ PAHĪNĀ BHAVISSATI UCCHINNAMŪLĀ TĀLĀVATTHUKATĀ ANABHĀVAṂKATĀ ĀYATIṂ ANUPPĀDADHAMMĀ. YO SAṄKHĀRESU CHANDARĀGO TAṂ PAJAHATHA. EVAṂ TE SAṄKHĀRĀ PAHĪNĀ BHAVISSANTI UCCHINNAMŪLĀ TĀLĀVATTHUKATĀ ANABHĀVAṂKATĀ ĀYATIṂ ANUPPĀDADHAMMĀ. YO VIÑÑĀṆASMIṂ CHANDARĀGO TAṂ PAJAHATHA. EVAṂ TAṂ VIÑÑĀṆAṂ PAHĪNAṂ BHAVISSATI UCCHINNAMŪLAṂ TĀLĀVATTHUKATAṂ ANABHĀVAṂKATAṂ ĀYATIṂ ANUPPĀDADHAMMAN TI. At Savatthi. Bhikkhus, abandon desire and lust for form. Thus that form will be abandoned, cut off at the root, made like a palm stump, obliterated so that it is no more subject to future arising. Abandon desire and lust for feeling for perception for volitional formations for consciousness. Thus that consciousness will be abandoned, cut off at the root, made like a palm stump, obliterated so that it is no more subject to future arising. [ 尔时, 世尊 ] 在舍卫城因缘. 诸比丘, 须断色之欲贪! 如是断色者, 即如断其根本, 截去多罗树 63 English translation by Bhikkhu Bodhi as posted at Sutta Central, http://suttacentral.net/en/sn22.25; Chinese translation by 菩提僧團, posted at https://sites.google.com/site/palishengdian/pali/da/sn/sn22/sn22-3.

168 头, 以归于无, 令不生于未来. 须断受之欲贪, 如是断受者, 即如断其根本, 截去多罗树头, 以归 于无, 令不生于未来. 须断想之欲贪 须断行之欲贪 如是断 行者, 即如断其根本, 截去多罗树头, 以归于无, 令不生于未来. 须断识之欲贪 如是断识者, 即如断其根本, 截去多罗树头, 以归 于无, 令不生于未来. MĀRA SUTTA64 魔罗(SN 23. 1, 160) AT SĀVATTHĪ. THEN THE VENERABLE RĀDHA APPROACHED THE BLESSED ONE, PAID HOMAGE TO HIM, SAT DOWN TO ONE SIDE, AND SAID TO HIM: "VENERABLE SIR, IT IS SAID, 'MĀRA, MĀRA.' IN WHAT WAY, VENERABLE SIR, MIGHT MĀRA BE?" "When there is form, Rādha, there might be Māra, or the killer, or the one who is killed. Therefore, Rādha, see form as Māra, see it as the killer, see it as the one who is killed. See it as a disease, as a tumour, as a dart, as misery, as real misery. Those who see it thus see rightly. "When there is feeling. When there is perception..when there are volitional formations..when there is consciousness, Rādha, there might be Māra, or the killer, or the one who is killed. Therefore, Rādha, see consciousness as Māra, see it as the killer, see it as the one who is killed. See it as a disease, as a tumour, as a dart, as misery, as real misery. Those who see it thus see rightly." "What, venerable sir, is the purpose of seeing rightly?" "The purpose of seeing rightly, Rādha, is revulsion." And what, venerable sir, is the purpose of revulsion?" 64 English translation by Bhikkhu Bodhi, A New Translation of thesaṃyutta Nikaya; Chinese translation by 菩提僧團, at https://sites.google.com/site/palishengdian/pali/da/sn/sn23/sn231

169 "The purpose of revulsion is dispassion." "And what, venerable sir, is the purpose of dispassion?"' "The purpose of dispassion is liberation." "And what, venerable sir, is the purpose of liberation?" "The purpose of liberation is Nibbāna." "And what, venerable sir, is the purpose of Nibbāna?" "You have gone beyond the range of questioning, Rādha. You weren't able to grasp the limit to questioning. For, Rādha, the holy life is lived with Nibbāna as its ground, Nibbāna as its destination, Nibbāna as its final goal." [ 尔时世尊 ] 舍卫城因缘. 时, 具寿罗陀来诣世尊住处. 诣已, 敬礼世尊, 坐于一面. 坐一面已, 具寿罗陀白世尊言 : 魔, 说魔者, 大德! 以何为魔耶? 罗陀! 若有色者, 即有魔, 杀者, 死者. 罗陀! 故于此处, 观以色为魔, 观为杀者, 观为死者, 观为病, 观为痈, 观为刺, 观为痛, 观为痛种. 如是观者为正观. 受 想 行 若有识者, 即有魔, 杀者, 死者. 罗陀! 故于此处, 观以识为魔, 观为杀者, 观为死者, 观为病, 观为痈, 观为刺, 观为痛, 观为痛种. 如是观者为正观. 大德! 为何是正观耶? 罗陀! 为厌思而正观. 大德! 为何是厌患耶? 罗陀! 为离欲而厌患. 大德! 为何是离欲耶? 罗陀! 为解脱而离欲. 大德! 为何是解脱耶? 罗陀! 为涅槃而解脱. 大德! 为何是涅槃耶? 罗陀! 此问甚过. 于问不能取边际. 罗陀! 为立梵行者, 即入涅槃, 趣涅槃, 尽涅槃.

170 SATTA SUTTA 65 A Being 眾生 (SN 23. 2, 161) At Sāvatthī. Sitting to one side, the Venerable Rādha said to the Blessed One: "Venerable sir, it is said, 'a being, a being. ' In what way, venerable sir, is one called a being?" "One is stuck, Rādha, tightly stuck, in desire, lust, delight, and craving for form; therefore one is called a being. One is stuck, tightly stuck, in desire, lust, delight, and craving for feeling... for perception... for volitional formations... for consciousness; therefore one is called a being. "Suppose, Rādha, some little boys or girls are playing with sand castles. So long as they are not devoid of lust, desire, affection, thirst, passion, and craving for those sand castles, they cherish them, play with them, treasure them, and treat them possessively. But when those little boys or girls lose their lust, desire, affection, thirst, passion, and craving for those sand castles, then they scatter them with their hands and feet, demolish them, shatter them, and put them out of play. "So too, Rādha, scatter form, demolish it, shatter it, put it out of play; practise for the destruction of craving. Scatter feeling... Scatter perception... Scatter volitional formations... Scatter consciousness, demolish it, shatter it, put it out of play; practise for the destruction of craving. For the destruction of craving, Rādha, is Nibbāna. " [ 尔时, 世尊 ] 舍卫城因缘. 一面坐已. 具寿罗陀白世尊言 : 众生, 说众生者, 如何之说为众生耶? 罗陀! 于色有欲, 贪, 喜, 爱, 染着于此, 缠绵于此, 故说为众生. 受 想 行 于识有欲, 贪, 喜, 爱, 染着于此, 缠绵于此, 故说为众生. 65 English translation by Bhikkhu Bodhi, A New Translation of thesaṃyutta Nikaya; Chinese translation by 菩提僧團, posted at 巴利聖典網站 https://sites.google.com/site/palishengdian/pali/da/sn/sn23/sn23-1

171 罗陀! 譬如, 诸小男小女, 以尘土之舍宅如嬉戏. 于彼尘土之舍宅, 不离贪, 不离欲, 不离爱乐, 不离渴, 不离热烦, 不离渴爱时, 执着, 珍重, 眈着, 爱着彼尘土之舍宅. 罗陀! 然而小男小女, 若于彼尘土之舍宅, 离贪, 离欲, 离爱乐, 离渴, 离热, 离渴爱时, 即以手足散毁, 摧破, 放弃彼尘土之舍宅. 罗陀! 如是汝等, 为灭尽渴爱, 以行毁散, 摧破, 放弃彼色. 受 想 行 为灭尽渴爱, 以行毁散, 摧破, 放弃彼识. 罗陀! 渴爱之灭尽乃得涅槃. BHAVANETTI SUTTA 66 The Conduit to Existence 渴望再生 ( 有纲 ) (SN 23.3, 162) At Sāvatthī. Sitting to one side, the Venerable Rādha said to the Blessed One: "Venerable sir, it is said, 'the conduit to existence, the conduit to existence. 'What, venerable sir, is the conduit to existence, and what is the cessation of the conduit to existence?" "Rādha, the desire, lust, delight, craving, engagement and clinging, mental standpoints, adherences, and underlying tendencies regarding form: this is called the conduit to existence. Their cessation is the cessation of the conduit to existence. "The desire. lust, delight, craving, engagement and clinging, mental standpoints, adherences, and underlying tendencies regarding feeling.. perception.... volitional formations. consciousness: this is called the conduit to existence. Their cessation is the cessation of the conduit to existence." [ 尔时, 世尊 ] 舍卫城因缘. 一面坐已. 具寿罗陀白世尊言 : 大德, 有纲, 说有纲者, 大德! 何为有纲? 何为有纲灭耶? 罗陀, 于色起欲, 贪, 喜, 爱, 执取之取, 心之取着, 现贪, 随眠者, 说此为 66 English translation by Bhikkhu Bodhi, A New Translation of thesaṃyutta Nikaya; Chinese translation by 菩提僧團, posted at 巴利聖典網站 https://sites.google.com/site/palishengdian/pali/da/sn/sn23/sn23-1

172 有纲, 因此之灭, 即有纲灭. 受 想 行 于识欲 乃至 取着, 现贪, 随眠者, 说此为有纲, 因此之灭, 即有纲灭 PAṬHAMADUKKHUPPĀDA SUTTA67 Arising of Suffering (1)生起诸苦之一 YO, BHIKKHAVE, CAKKHUSSA UPPĀDO ṬHITI ABHINIBBATTI PĀTUBHĀVO, DUKKHASSESO UPPĀDO, ROGĀNAṂ ṬHITI, JARĀMARAṆASSA PĀTUBHĀVO. YO SOTASSA PE YO GHĀNASSA YO JIVHĀYA YO KĀYASSA YO MANASSA UPPĀDO ṬHITI ABHINIBBATTI PĀTUBHĀVO, DUKKHASSESO UPPĀDO, ROGĀNAṂ ṬHITI, JARĀMARAṆASSA PĀTUBHĀVO. YO CA KHO, BHIKKHAVE, CAKKHUSSA NIRODHO VŪPASAMO ATTHAṄGAMO, DUKKHASSESO NIRODHO, ROGĀNAṂ VŪPASAMO, JARĀMARAṆASSA ATTHAṄGAMO. YO SOTASSA YO GHĀNASSA YO JIVHĀYA YO KĀYASSA YO MANASSA NIRODHO VŪPASAMO ATTHAṄGAMO, DUKKHASSESO NIRODHO, ROGĀNAṂ VŪPASAMO, JARĀMARAṆASSA ATTHAṄGAMO TI. NAVAMAṂ. Bhikkhus, the arising, continuation, production, and manifestation of the eye is the arising of suffering, the continuation of disease, the manifestation of aging-and-death. The arising of the ear the nose the tongue the body the mind is the arising of suffering, the continuation of disease, the manifestation of aging-and-death. The cessation, subsiding, and passing away of the eye the mind is the cessation of suffering, the subsiding of disease, the passing away of aging-and-death. 67 English translation by Bhikkhu Bodhi (http://suttacentral.net/en/sn35.21); Chinese translation by 菩提僧團, posted at 巴利聖典網站 https://sites.google.com/site/palishengdian/pali/da/sn/sn35/sn35-2

173 诸比丘, 眼之生起, 住立, 出生, 显现者, 此即苦之生起, 诸病之住立, 老死之显现. 耳之生起 鼻之生起 舌之生起 身之生起 意之生起, 住立, 出生, 显现者, 此即苦之生起, 诸病之住立, 老死之显现. 诸比丘, 眼之灭尽, 息止, 消失者, 此即苦之灭尽, 诸病之止息, 老死之消失. 耳之 鼻之 舌之 身之 意之灭尽, 息止, 消失者, 此即苦之灭尽, 诸病之息止, 老死之消失. DUTIYADUKKHUPPĀDA SUTTA 68 Arising of Suffering (2) 生起诸苦之二 Bhikkhus, the arising, continuation, production, and manifestation of the form (visible) is the arising of suffering, the continuation of disease, the manifestation of aging-and-death. The arising of the sound the smell the taste the tangibles (tactile objects) the mind-object is the arising of suffering, the continuation of disease, the manifestation of aging-and-death. The cessation, subsiding, and passing away of the form the mind-object is the cessation of suffering, the subsiding of disease, the passing away of aging-and-death. 诸比丘, 色之生起, 住立, 出生, 显现者, 此即苦之生起, 诸病之住立, 老死之显现. 声之生起 香之生起 味之生起 触之生起 法之生起, 住立, 出生, 显现者, 此即苦之生起, 诸病之住立, 老死之显现. 诸比丘, 色之灭尽, 息止, 消失者, 此即苦之灭尽, 诸病之息止, 老死之消失. 声之 香之 味之 触之 法之灭尽, 息止, 消失者, 此即苦之灭尽, 诸病之息止, 老死之消失. 68 English translation by Bhikkhu Bodhi (http://suttacentral.net/en/sn35.22); Chinese translation by 菩提僧團, posted at 巴利聖典網站 https://sites.google.com/site/palishengdian/pali/da/sn/sn35/sn35-2

174 PAṬHAMA AKKHANTI SUTTA69 Impatience (1) 不忍五失之一 (AN 5.215) Bhikkhus, there are these five dangers in impatience. What five? One is displeasing and disagreeable to many people; one has an abundance of enmity; one has an abundance of faults; one dies confused; with the breakup of the body after death, one is reborn in the plane of misery, in a bad destination, in the lower world, in hell. Bhikkhus, these are the five dangers in impatience. Bhikkhus, there are these five benefits in patience. What five? One is pleasing and agreeable to many people; one does not have an abundance of enmity; one does not have an abundance of faults; one dies unconfused; with the breakup of the body after death, one is reborn in a good destination, in a heavenly world. Bhikkhus, these are the five benefits in patience. 诸比丘, 此等五者, 是不忍之失. 以何为五耶 即 为多人非 可爱, 非可意 又, 多敌 多过失 迷乱而命终 身坏死后, 生于 无福处, 恶趣, 险难, 地狱. 诸比丘, 此等五者, 是不忍之失. 诸比丘, 此等五者, 是忍之德. 以何为五耶 即 为多人可爱, 可 意 不多敌 不多过失 不迷乱而命终 身坏死后生于善趣, 天 界. 诸比丘, 此等五者, 是忍之德. Dhammapada Verse 203 Eka Upasaka Vatthu 法句经樂品 Jighacchāparamā rogā,saṅkhāraparamā dukhā; Etaṃñatvā yathābhūtaṃ,nibbānaṃ paramaṃ sukhaṃ. 203. Hunger is the worst disease, conditioned things the worst suffering. Knowing this as it really is, the wise realize Nibbāna, the highest bliss. 203. 饥为最大病, 行为最大苦 如实知此已, 涅槃樂最上 69 English translation by Bhikkhu Bodhi, in The Numerical Discourses of the Buddha A Translation of Aṅguttara Nikāya, (2012), Wisdom Publications; Chinese translation by 菩提僧 團, posted at https://sites.google.com/site/palishengdian/pali/da/an/an5/an5-22

175 SĀRIPUTTA SUTTA 70 舍利弗 (AN 10:7) ATHA KHO ĀYASMĀ ĀNANDO YENĀYASMĀ SĀRIPUTTO TENUPASAṄKAMI; UPASAṄKAMITVĀ ĀYASMATĀ SĀRIPUTTENA SADDHIṂ SAMMODI. SAMMODANĪYAṂ KATHAṂ SĀRAṆĪYAṂ VĪTISĀRETVĀ EKAMANTAṂ NISĪDI. EKAMANTAṂ NISINNO KHO ĀYASMĀ ĀNANDO ĀYASMANTAṂ SĀRIPUTTAṂ ETADAVOCA SIYĀ NU KHO, ĀVUSO SĀRIPUTTA, BHIKKHUNO TATHĀRŪPO SAMĀDHIPAṬILĀBHO YATHĀ NEVA PATHAVIYAṂ PATHAVISAÑÑĪ ASSA, NA ĀPASMIṂ ĀPOSAÑÑĪ ASSA, NA TEJASMIṂ TEJOSAÑÑĪ ASSA, NA VĀYASMIṂ VĀYOSAÑÑĪ ASSA, NA ĀKĀSĀNAÑCĀYATANE ĀKĀSĀNAÑCĀYATANASAÑÑĪ ASSA, NA VIÑÑĀṆAÑCĀYATANE VIÑÑĀṆAÑCĀYATANASAÑÑĪ ASSA, NA ĀKIÑCAÑÑĀYATANE ĀKIÑCAÑÑĀYATANASAÑÑĪ ASSA, NA NEVASAÑÑĀNĀSAÑÑĀYATANE NEVASAÑÑĀNĀSAÑÑĀYATANASAÑÑĪ ASSA, NA IDHALOKE IDHALOKASAÑÑĪ ASSA, NA PARALOKE PARALOKASAÑÑĪ ASSA; SAÑÑĪ CA PANA ASSĀ TI? SIYĀ, ĀVUSO ĀNANDA, BHIKKHUNO TATHĀRŪPO SAMĀDHIPAṬILĀBHO YATHĀ NEVA PATHAVIYAṂ PATHAVISAÑÑĪ ASSA PE NA PARALOKE PARALOKASAÑÑĪ ASSA; SAÑÑĪ CA PANA ASSĀ TI. YATHĀ KATHAṂ PANA, ĀVUSO SĀRIPUTTA, SIYĀ BHIKKHUNO TATHĀRŪPO SAMĀDHIPAṬILĀBHO YATHĀ NEVA PATHAVIYAṂ PATHAVISAÑÑĪ ASSA PE SAÑÑĪ CA PANA ASSĀ TI? EKAMIDĀHAṂ, ĀVUSO ĀNANDA, SAMAYAṂ IDHEVA SĀVATTHIYAṂ VIHARĀMI ANDHAVANASMIṂ. TATTHĀHAṂ [ATHĀHAṂ (KA. )] 70 English translation by Bikkhu Bodhi, posted at http://suttacentral.net/en/an10.7; Chinese translation by 菩提僧團, posted at 巴利聖典網站 https://sites.google.com/site/palishengdian/pali/da/an/an10/an10-1

176 TATHĀRŪPAṂ SAMĀDHIṂ SAMĀPAJJIṂ [PAṬILABHĀMI (KA. )] YATHĀ NEVA PATHAVIYAṂ PATHAVISAÑÑĪ AHOSIṂ, NA ĀPASMIṂ ĀPOSAÑÑĪ AHOSIṂ, NA TEJASMIṂ TEJOSAÑÑĪ AHOSIṂ, NA VĀYASMIṂ VĀYOSAÑÑĪ AHOSIṂ, NA ĀKĀSĀNAÑCĀYATANE ĀKĀSĀNAÑCĀYATANASAÑÑĪ AHOSIṂ, NA VIÑÑĀṆAÑCĀYATANE VIÑÑĀṆAÑCĀYATANASAÑÑĪ AHOSIṂ, NA ĀKIÑCAÑÑĀYATANE ĀKIÑCAÑÑĀYATANASAÑÑĪ AHOSIṂ, NA NEVASAÑÑĀNĀSAÑÑĀYATANE NEVASAÑÑĀNĀSAÑÑĀYATANASAÑÑĪ AHOSIṂ, NA IDHALOKE IDHALOKASAÑÑĪ AHOSIṂ, NA PARALOKE PARALOKASAÑÑĪ AHOSIṂ; SAÑÑĪ CA PANA AHOSIN TI. KIṂSAÑÑĪ PANĀYASMĀ SĀRIPUTTO [KIṂ SAÑÑĪ PANĀVUSO SĀRIPUTTA (KA. )] TASMIṂ SAMAYE AHOSĪ TI? BHAVANIRODHO NIBBĀNAṂ BHAVANIRODHO NIBBĀNAN TI KHO ME, ĀVUSO, AÑÑĀVA SAÑÑĀ UPPAJJATI AÑÑĀVA SAÑÑĀ NIRUJJHATI. SEYYATHĀPI, ĀVUSO, SAKALIKAGGISSA JHĀYAMĀNASSA AÑÑĀVA ACCI UPPAJJATI AÑÑĀVA ACCI NIRUJJHATI; EVAMEVAṂ KHO, ĀVUSO, BHAVANIRODHO NIBBĀNAṂ BHAVANIRODHO NIBBĀNAN TI AÑÑĀVA SAÑÑĀ UPPAJJATI AÑÑĀVA SAÑÑĀ NIRUJJHATI. BHAVANIRODHO NIBBĀNAN TI [NIBBĀNAṂ (SĪ. KA. )] SAÑÑĪ CA PANĀHAṂ, ĀVUSO, TASMIṂ SAMAYE AHOSIN TI. SATTAMAṂ. Then the Venerable Ānanda approached the Venerable Sāriputta and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Venerable Sāriputta: Friend Sāriputta, could a bhikkhu obtain such a state of concentration that (1) he would not be percipient of earth in relation to earth; (2) of water in relation to water; (3) of fire in relation to fire; (4) of air in relation to air; (5) of the base of the infinity of space in relation to the base of the infinity of space; (6) of the base of the infinity of consciousness in relation to the base

177 of the infinity of consciousness; (7) of the base of nothingness in relation to the base of nothingness; (8) of the base of neitherperception-nor-non-perception in relation to the base of neitherperception-nor-non-perception; (9) of this world in relation to this world; (10) of the other world in relation to the other world, but he would still be percipient? He could, friend Ānanda. But how, friend Sāriputta, could he obtain such a state of concentration? On one occasion, friend Ānanda, I was dwelling right here in Sāvatthī in the Blind Men s Grove. There I attained such a state of concentration that I was not percipient of earth in relation to earth; of water in relation to water; of fire in relation to fire; of air in relation to air; of the base of the infinity of space in relation to the base of the infinity of space; of the base of the infinity of consciousness in relation to the base of the infinity of consciousness; of the base of nothingness in relation to the base of nothingness; of the base of neither-perception-nor-non-perception in relation to the base of neither-perception-nor-non-perception; of this world in relation to this world; of the other world in relation to the other world, but I was still percipient. But of what was the Venerable Sāriputta percipient on that occasion? One perception arose and another perception ceased in me: The cessation of existence is nibbāna; the cessation of existence is nibbāna. Just as, when a fire of twigs is burning, one flame arises and another flame ceases, so one perception arose and another perception ceased in me: The cessation of existence is nibbāna; the cessation of existence is nibbāna. On that occasion, friend, I was percipient: The cessation of existence is nibbāna. 尔时, 具寿阿难, 到具寿舍利弗之处. 至已, 与具寿舍利弗相俱交谈庆慰, 欢喜铭感之语已, 坐于一面. 坐于一面之具寿阿难对具寿舍利弗言 : 友舍利弗! 比丘者获得如是三昧耶? 谓 : 于地无地想, 于水无水想, 于火无火想, 于风无风想, 于空无边处无空无

178 边处想, 于识无边处无识无边处想, 于无所有处无无所有处想, 于非想非非想处无非想非非想处想, 于此世无此世想, 于他世无他世想, 而有想. 友阿难! 比丘者获得如是三昧, 谓 : 于地无地想, [ 于水无水想, 于火无火想, 于风无风想, 于空无边处无空无边处想, 于识无边处无识无边处想, 于无所有处无无所有处想, 于非想非非想处无非想非非想处想, 于此世无此世想 ], 于他世无他世想, 而有想. 友舍利弗! 云何为比丘者获得如是三昧耶? 谓 : 于地无地想, 于水无水想, 于火无火想, 于风无风想, 于空无边处无空无边处想, 于识无边处无识无边处想, 于无所有处无无所有处想, 于非想非非想处无非想非非想处想, 于此世无此世想, 于他世无他世想, 而有想. 友阿难! 尔时, 我住舍卫国之安陀林, 入如是三昧, 谓 : 于地无地想, 于水无水想, 于火无火想, 于风无风想, 于空无边处无空无边处想, 于识无边处无识无边处想, 于无所有处无无所有处想, 于非想非非想处无非想非非想处想, 于此世无此世想, 于他世无他世想, 而有想. 具寿舍利弗, 当时, 以何为想耶? 友! 于我 有灭乃涅槃, 有灭乃涅槃 之想生起, 或想息灭. 友! 譬如一团火燃烧之时, 或焰生, 或焰灭. 友! 如是, 于我 有灭乃涅槃, 有灭乃涅槃 之想生起, 或想息灭. 友! 其时, 我乃以 有灭乃涅槃, 有灭乃涅槃 为想.

179 SATTAṬṬHĀNA SUTTA 71 Seven Cases 七处 (SN 22. 57) SĀVATTHINIDĀNAṂ. SATTAṬṬHĀNAKUSALO, BHIKKHAVE, BHIKKHU TIVIDHŪPAPARIKKHĪ IMASMIṂ DHAMMAVINAYE KEVALĪ VUSITAVĀ UTTAMAPURISOTI VUCCATI. KATHAÑCA, BHIKKHAVE, BHIKKHU SATTAṬṬHĀNAKUSALO HOTI? IDHA, BHIKKHAVE, BHIKKHU RŪPAṂ PAJĀNĀTI, RŪPASAMUDAYAṂ PAJĀNĀTI, RŪPANIRODHAṂ PAJĀNĀTI, RŪPANIRODHAGĀMINIṂ PAṬIPADAṂ PAJĀNĀTI; RŪPASSA ASSĀDAṂ PAJĀNĀTI, RŪPASSA ĀDĪNAVAṂ PAJĀNĀTI, RŪPASSA NISSARAṆAṂ PAJĀNĀTI; VEDANAṂ PAJĀNĀTI SAÑÑAṂ SAṄKHĀRE VIÑÑĀṆAṂ PAJĀNĀTI, VIÑÑĀṆASAMUDAYAṂ PAJĀNĀTI, VIÑÑĀṆANIRODHAṂ PAJĀNĀTI, VIÑÑĀṆANIRODHAGĀMINIṂ PAṬIPADAṂ PAJĀNĀTI; VIÑÑĀṆASSA ASSĀDAṂ PAJĀNĀTI, VIÑÑĀṆASSA ĀDĪNAVAṂ PAJĀNĀTI, VIÑÑĀṆASSA NISSARAṆAṂ PAJĀNĀTI. KATAMAÑCA, BHIKKHAVE, RŪPAṂ? CATTĀRO CA MAHĀBHŪTĀ, CATUNNAÑCA MAHĀBHŪTĀNAṂ UPĀDĀYA RŪPAṂ. IDAṂ VUCCATI, BHIKKHAVE, RŪPAṂ. ĀHĀRASAMUDAYĀ RŪPASAMUDAYO; ĀHĀRANIRODHĀ RŪPANIRODHO. AYAMEVA ARIYO AṬṬHAṄGIKO MAGGO RŪPANIRODHAGĀMINĪ PAṬIPADĀ, SEYYATHIDAṂ SAMMĀDIṬṬHI PE SAMMĀSAMĀDHI. YAṂ RŪPAṂ PAṬICCA UPPAJJATI SUKHAṂ SOMANASSAṂ AYAṂ RŪPASSA ASSĀDO. YAṂ RŪPAṂ ANICCAṂ DUKKHAṂ VIPARIṆĀMADHAMMAṂ AYAṂ RŪPASSA ĀDĪNAVO. YO RŪPASMIṂ CHANDARĀGAVINAYO CHANDARĀGAPPAHĀNAṂ 71 English translation by Bhikkhu Bodhi (http://suttacentral.net/en/sn22.57); Chinese translation by 菩提僧團, posted at 巴利聖典網站 https://sites.google.com/site/palishengdian/pali/da/sn/sn22/sn22-6

180 IDAṂ RŪPASSA NISSARAṆAṂ. YE HI KECI, BHIKKHAVE, SAMAṆĀ VĀ BRĀHMAṆĀ VĀ EVAṂ RŪPAṂ ABHIÑÑĀYA, EVAṂ RŪPASAMUDAYAṂ ABHIÑÑĀYA, EVAṂ RŪPANIRODHAṂ ABHIÑÑĀYA, EVAṂ RŪPANIRODHAGĀMINIṂ PAṬIPADAṂ ABHIÑÑĀYA; EVAṂ RŪPASSA ASSĀDAṂ ABHIÑÑĀYA, EVAṂ RŪPASSA ĀDĪNAVAṂ ABHIÑÑĀYA, EVAṂ RŪPASSA NISSARAṆAṂ ABHIÑÑĀYA RŪPASSA NIBBIDĀYA VIRĀGĀYA NIRODHĀYA PAṬIPANNĀ, TE SUPPAṬIPANNĀ. YE SUPPAṬIPANNĀ, TE IMASMIṂ DHAMMAVINAYE GĀDHANTI. YE CA KHO KECI, BHIKKHAVE, SAMAṆĀ VĀ BRĀHMAṆĀ VĀ EVAṂ RŪPAṂ ABHIÑÑĀYA, EVAṂ RŪPASAMUDAYAṂ ABHIÑÑĀYA, EVAṂ RŪPANIRODHAṂ ABHIÑÑĀYA, EVAṂ RŪPANIRODHAGĀMINIṂ PAṬIPADAṂ ABHIÑÑĀYA; EVAṂ RŪPASSA ASSĀDAṂ ABHIÑÑĀYA, EVAṂ RŪPASSA ĀDĪNAVAṂ ABHIÑÑĀYA, EVAṂ RŪPASSA NISSARAṆAṂ ABHIÑÑĀYA RŪPASSA NIBBIDĀ VIRĀGĀ NIRODHĀ ANUPĀDĀ VIMUTTĀ, TE SUVIMUTTĀ. YE SUVIMUTTĀ, TE KEVALINO. YE KEVALINO VAṬṬAṂ TESAṂ NATTHI PAÑÑĀPANĀYA. KATAMĀ CA, BHIKKHAVE, VEDANĀ? CHAYIME, BHIKKHAVE, VEDANĀKĀYĀ CAKKHUSAMPHASSAJĀ VEDANĀ PE MANOSAMPHASSAJĀ VEDANĀ. AYAṂ VUCCATI, BHIKKHAVE, VEDANĀ. PHASSASAMUDAYĀ VEDANĀSAMUDAYO; PHASSANIRODHĀ VEDANĀNIRODHO. AYAMEVA ARIYO AṬṬHAṄGIKO MAGGO VEDANĀNIRODHAGĀMINĪ PAṬIPADĀ, SEYYATHIDAṂ SAMMĀDIṬṬHI PE SAMMĀSAMĀDHI. YAṂ VEDANAṂ PAṬICCA UPPAJJATI SUKHAṂ SOMANASSAṂ AYAṂ VEDANĀYA ASSĀDO. YĀ VEDANĀ ANICCĀ DUKKHĀ VIPARIṆĀMADHAMMĀ AYAṂ VEDANĀYA ĀDĪNAVO. YO VEDANĀYA CHANDARĀGAVINAYO CHANDARĀGAPPAHĀNAṂ IDAṂ VEDANĀYA NISSARAṆAṂ. YE HI, KECI, BHIKKHAVE, SAMAṆĀ VĀ BRĀHMAṆĀ VĀ

181 EVAṂ VEDANAṂ ABHIÑÑĀYA, EVAṂ VEDANĀSAMUDAYAṂ ABHIÑÑĀYA, EVAṂ VEDANĀNIRODHAṂ ABHIÑÑĀYA, EVAṂ VEDANĀNIRODHAGĀMINIṂ PAṬIPADAṂ ABHIÑÑĀYA; EVAṂ VEDANĀYA ASSĀDAṂ ABHIÑÑĀYA, EVAṂ VEDANĀYA ĀDĪNAVAṂ ABHIÑÑĀYA, EVAṂ VEDANĀYA NISSARAṆAṂ ABHIÑÑĀYA VEDANĀYA NIBBIDĀYA VIRĀGĀYA NIRODHĀYA PAṬIPANNĀ, TE SUPPAṬIPANNĀ. YE SUPPAṬIPANNĀ, TE IMASMIṂ DHAMMAVINAYE GĀDHANTI. YE CA KHO KECI, BHIKKHAVE, SAMAṆĀ VĀ BRĀHMAṆĀ VĀ EVAṂ VEDANAṂ ABHIÑÑĀYA PE VAṬṬAṂ TESAṂ NATTHI PAÑÑĀPANĀYA. KATAMĀ CA, BHIKKHAVE, SAÑÑĀ? CHAYIME, BHIKKHAVE, SAÑÑĀKĀYĀ RŪPASAÑÑĀ, SADDASAÑÑĀ, GANDHASAÑÑĀ, RASASAÑÑĀ, PHOṬṬHABBASAÑÑĀ, DHAMMASAÑÑĀ. AYAṂ VUCCATI, BHIKKHAVE, SAÑÑĀ. PHASSASAMUDAYĀ SAÑÑĀSAMUDAYO; PHASSANIRODHĀ SAÑÑĀNIRODHO. AYAMEVA ARIYO AṬṬHAṄGIKO MAGGO SAÑÑĀNIRODHAGĀMINĪ PAṬIPADĀ, SEYYATHIDAṂ SAMMĀDIṬṬHI PE SAMMĀSAMĀDHI PE VAṬṬAṂ TESAṂ NATTHI PAÑÑĀPANĀYA. KATAME CA, BHIKKHAVE, SAṄKHĀRĀ? CHAYIME, BHIKKHAVE, CETANĀKĀYĀ RŪPASAÑCETANĀ, SADDASAÑCETANĀ, GANDHASAÑCETANĀ, RASASAÑCETANĀ, PHOṬṬHABBASAÑCETANĀ, DHAMMASAÑCETANĀ. IME VUCCANTI BHIKKHAVE, SAṄKHĀRĀ. PHASSASAMUDAYĀ SAṄKHĀRASAMUDAYO; PHASSANIRODHĀ SAṄKHĀRANIRODHO. AYAMEVA ARIYO AṬṬHAṄGIKO MAGGO SAṄKHĀRANIRODHAGĀMINĪ PAṬIPADĀ, SEYYATHIDAṂ SAMMĀDIṬṬHI PE SAMMĀSAMĀDHI. YAṂ SAṄKHĀRE PAṬICCA UPPAJJATI SUKHAṂ SOMANASSAṂ AYAṂ SAṄKHĀRĀNAṂ ASSĀDO. YE SAṄKHĀRĀ ANICCĀ DUKKHĀ VIPARIṆĀMADHAMMĀ

182 AYAṂ SAṄKHĀRĀNAṂ ĀDĪNAVO. YO SAṄKHĀRESU CHANDARĀGAVINAYO CHANDARĀGAPPAHĀNAṂ IDAṂ SAṄKHĀRĀNAṂ NISSARAṆAṂ. YE HI KECI, BHIKKHAVE, SAMAṆĀ VĀ BRĀHMAṆĀ VĀ EVAṂ SAṄKHĀRE ABHIÑÑĀYA, EVAṂ SAṄKHĀRASAMUDAYAṂ ABHIÑÑĀYA, EVAṂ SAṄKHĀRANIRODHAṂ ABHIÑÑĀYA, EVAṂ SAṄKHĀRANIRODHAGĀMINIṂ PAṬIPADAṂ ABHIÑÑĀYA PE SAṄKHĀRĀNAṂ NIBBIDĀYA VIRĀGĀYA NIRODHĀYA PAṬIPANNĀ TE SUPPAṬIPANNĀ. YE SUPPAṬIPANNĀ, TE IMASMIṂ DHAMMAVINAYE GĀDHANTI PE VAṬṬAṂ TESAṂ NATTHI PAÑÑĀPANĀYA. KATAMAÑCA, BHIKKHAVE, VIÑÑĀṆAṂ? CHAYIME, BHIKKHAVE, VIÑÑĀṆAKĀYĀ CAKKHUVIÑÑĀṆAṂ, SOTAVIÑÑĀṆAṂ, GHĀNAVIÑÑĀṆAṂ, JIVHĀVIÑÑĀṆAṂ, KĀYAVIÑÑĀṆAṂ, MANOVIÑÑĀṆAṂ. IDAṂ VUCCATI, BHIKKHAVE, VIÑÑĀṆAṂ. NĀMARŪPASAMUDAYĀ VIÑÑĀṆASAMUDAYO; NĀMARŪPANIRODHĀ VIÑÑĀṆANIRODHO. AYAMEVA ARIYO AṬṬHAṄGIKO MAGGO VIÑÑĀṆANIRODHAGĀMINĪ PAṬIPADĀ, SEYYATHIDAṂ SAMMĀDIṬṬHI PE SAMMĀSAMĀDHI. YAṂ VIÑÑĀṆAṂ PAṬICCA UPPAJJATI SUKHAṂ SOMANASSAṂ AYAṂ VIÑÑĀṆASSA ASSĀDO. YAṂ VIÑÑĀṆAṂ ANICCAṂ DUKKHAṂ VIPARIṆĀMADHAMMAṂ AYAṂ VIÑÑĀṆASSA ĀDĪNAVO. YO VIÑÑĀṆASMIṂ CHANDARĀGAVINAYO CHANDARĀGAPPAHĀNAṂ IDAṂ VIÑÑĀṆASSA NISSARAṆAṂ. YE HI KECI, BHIKKHAVE, SAMAṆĀ VĀ BRĀHMAṆĀ VĀ EVAṂ VIÑÑĀṆAṂ ABHIÑÑĀYA, EVAṂ VIÑÑĀṆASAMUDAYAṂ ABHIÑÑĀYA, EVAṂ VIÑÑĀṆANIRODHAṂ ABHIÑÑĀYA, EVAṂ VIÑÑĀṆANIRODHAGĀMINIṂ PAṬIPADAṂ ABHIÑÑĀYA; EVAṂ VIÑÑĀṆASSA ASSĀDAṂ ABHIÑÑĀYA, EVAṂ VIÑÑĀṆASSA ĀDĪNAVAṂ ABHIÑÑĀYA, EVAṂ

183 VIÑÑĀṆASSA NISSARAṆAṂ ABHIÑÑĀYA VIÑÑĀṆASSA NIBBIDĀYA VIRĀGĀYA NIRODHĀYA PAṬIPANNĀ, TE SUPPAṬIPANNĀ. YE SUPPAṬIPANNĀ, TE IMASMIṂ DHAMMAVINAYE GĀDHANTI. YE CA KHO KECI, BHIKKHAVE, SAMAṆĀ VĀ BRĀHMAṆĀ VĀ EVAṂ VIÑÑĀṆAṂ ABHIÑÑĀYA, EVAṂ VIÑÑĀṆASAMUDAYAṂ ABHIÑÑĀYA, EVAṂ VIÑÑĀṆANIRODHAṂ ABHIÑÑĀYA, EVAṂ VIÑÑĀṆANIRODHAGĀMINIṂ PAṬIPADAṂ ABHIÑÑĀYA; EVAṂ VIÑÑĀṆASSA ASSĀDAṂ ABHIÑÑĀYA, EVAṂ VIÑÑĀṆASSA ĀDĪNAVAṂ ABHIÑÑĀYA, EVAṂ VIÑÑĀṆASSA NISSARAṆAṂ ABHIÑÑĀYA VIÑÑĀṆASSA NIBBIDĀ VIRĀGĀ NIRODHĀ ANUPĀDĀ VIMUTTĀ, TE SUVIMUTTĀ. YE SUVIMUTTĀ, TE KEVALINO. YE KEVALINO VAṬṬAṂ TESAṂ NATTHI PAÑÑĀPANĀYA. EVAṂ KHO, BHIKKHAVE, BHIKKHU SATTAṬṬHĀNAKUSALO HOTI. KATHAÑCA, BHIKKHAVE, BHIKKHU TIVIDHŪPAPARIKKHĪ HOTI? IDHA, BHIKKHAVE, BHIKKHU DHĀTUSO UPAPARIKKHATI, ĀYATANASO UPAPARIKKHATI, PAṬICCASAMUPPĀDASO UPAPARIKKHATI. EVAṂ KHO, BHIKKHAVE, BHIKKHU TIVIDHŪPAPARIKKHĪ HOTI. SATTAṬṬHĀNAKUSALO, BHIKKHAVE, BHIKKHU TIVIDHŪPAPARIKKHĪ, IMASMIṂ DHAMMAVINAYE KEVALĪ VUSITAVĀ UTTAMAPURISO TI VUCCATĪ TI. PAÑCAMAṂ. At Savatthi. Bhikkhus, a bhikkhu who is skilled in seven cases and a triple investigator is called, in this Dhamma and Discipline, a consummate one, one who has fully lived the holy life, the highest kind of person. And how, bhikkhus, is a bhikkhu skilled in seven cases? Here, bhikkhus, a bhikkhu understands form, its origin, its cessation, and the way leading to its cessation; he understands the gratification, the danger, and the escape in the case of form. He understands feeling perception volitional formations consciousness, its origin, its cessation, and the way leading to its

184 cessation; he understands the gratification, the danger, and the escape in the case of consciousness. And what, bhikkhus, is form? The four great elements and the form derived from the four great elements: this is called form. With the arising of nutriment there is the arising of form. With the cessation of nutriment there is the cessation of form. This Noble Eightfold Path is the way leading to the cessation of form; that is, right view right concentration. The pleasure and joy that arise in dependence on form: this is the gratification in form. That form is impermanent, suffering, and subject to change: this is the danger in form. The removal and abandonment of desire and lust for form: this is the escape from form. Whatever ascetics and brahmins, having thus directly known form, its origin, its cessation, and the way leading to its cessation, having thus directly known the gratification, the danger, and the escape in the case of form, are practising for the purpose of revulsion towards form, for its fading away and cessation, they are practising well. Those who are practising well have gained a foothold in this Dhamma and Discipline. And whatever ascetics and brahmins, having thus directly known form, its origin, its cessation, and the way leading to its cessation, having thus directly known the gratification, the danger, and the escape in the case of form, through revulsion towards form, through its fading away and cessation, are liberated by nonclinging, they are well liberated. Those who are well liberated are consummate ones. As to those consummate ones, there is no round for describing them. And what, bhikkhus, is feeling? There are these six classes of feeling: feeling born of eye-contact, feeling born of ear-contact, feeling born of nose-contact, feeling born of tongue-contact, feeling born of body-contact, feeling born of mind-contact. This is called feeling. With the arising of contact there is the arising of feeling. With the cessation of contact there is the cessation of feeling. This Noble Eightfold Path is the way leading to the cessation of feeling; that is, right view right concentration.

185 The pleasure and joy that arise in dependence on feeling: this is the gratification in feeling. That feeling is impermanent, suffering, and subject to change: this is the danger in feeling. The removal and abandonment of desire and lust for feeling: this is the escape from feeling. Whatever ascetics and brahmins, having thus directly known feeling, its origin, its cessation, and the way leading to its cessation, having thus directly known the gratification, the danger, and the escape in the case of feeling, are practising for the purpose of revulsion towards feeling, for its fading away and cessation, they are practising well. Those who are practising well have gained a foothold in this Dhamma and Discipline. And whatever ascetics and brahmins, having thus directly known feeling and the escape in the case of feeling As to those consummate ones, there is no round for describing them. And what, bhikkhus, is perception? There are these six classes of perception: perception of forms perception of mental phenomena. This is called perception. With the arising of contact there is the arising of perception. With the cessation of contact there is the cessation of perception. This Noble Eightfold Path is the way leading to the cessation of perception; that is, right view right concentration. The pleasure and joy that arise in dependence on perception: this is the gratification in perception. That perception is impermanent, suffering, and subject to change: this is the danger in perception. The removal and abandonment of desire and lust for perception: this is the escape from perception. Whatever ascetics and brahmins As to those consummate ones, there is no round for describing them. And what, bhikkhus, are volitional formations? There are these six classes of volition: volition regarding forms volition regarding mental phenomena. This is called volitional formations. With the arising of contact there is the arising of volitional formations. With the cessation of contact there is the cessation of volitional formations. This Noble Eightfold Path is the way leading to the cessation of volitional formations; that is, right view right

186 concentration. The pleasure and joy that arise in dependence on volitional formations: this is the gratification in volitional formations. That volitional formations are impermanent, suffering, and subject to change: this is the danger in volitional formations. The removal and abandonment of desire and lust for volitional formations: this is the escape from volitional formations. Whatever ascetics and brahmins As to those consummate ones, there is no round for describing them. And what, bhikkhus, is consciousness? There are these six classes of consciousness: eye-consciousness mind-consciousness. This is called consciousness. With the arising of name-and-form there is the arising of consciousness. With the cessation of name-and-form there is the cessation of consciousness. This Noble Eightfold Path is the way leading to the cessation of consciousness; that is, right view right concentration. The pleasure and joy that arise in dependence on consciousness: this is the gratification in consciousness. That consciousness is impermanent, suffering, and subject to change: this is the danger in consciousness. The removal and abandonment of desire and lust for consciousness: this is the escape from consciousness. Whatever ascetics and brahmins, having thus directly known consciousness, its origin, its cessation, and the way leading to its cessation, having thus directly known the gratification, the danger, and the escape in the case of consciousness, are practising for the purpose of revulsion towards consciousness, for its fading away and cessation, they are practising well. Those who are practising well have gained a foothold in this Dhamma and Discipline. And whatever ascetics and brahmins, having thus directly known consciousness, its origin, its cessation, and the way leading to its cessation, having thus directly known the gratification, the danger, and the escape in the case of consciousness, through revulsion towards consciousness, through its fading away and cessation, are liberated by nonclinging, they are well liberated. Those who are well liberated are consummate ones. As to those consummate ones, there is no round for describing them. It is in such a way,

187 bhikkhus, that a bhikkhu is skilled in seven cases. And how, bhikkhus, is a bhikkhu a triple investigator? Here, bhikkhus, a bhikkhu investigates by way of the elements, by way of the sense bases, and by way of dependent origination. It is in such a way that a bhikkhu is a triple investigator. Bhikkhus, a bhikkhu who is skilled in these seven cases and a triple investigator is called, in this Dhamma and Discipline, a consummate one, one who has fully lived the holy life, the highest kind of person. [ 尔时, 世尊 ] 在舍卫城因缘. 诸比丘, 比丘于七处善巧而有三种观察. 于此法与律纯一而已立者, 名为最上人. 诸比丘, 何为比丘于七处善巧耶? 诸比丘, 此处有比丘, 知色, 知色之集, 知色之灭, 知顺色灭之道, 知色之味, 知色之过患, 知色之出离. 知受 想 行 知识, 知识之集, 知识之灭, 知顺识灭之道, 知识之味, 知识之过患, 知识之出离. 诸比丘, 以何为色耶? 诸比丘, 四大种及四大种所造之色, 名之为色. 由食之集而有色之集, 由食之灭而色之灭. 此顺色灭之道者, 是八支圣道. 谓 : 正见 乃至 正定是. 缘色而生乐与喜, 为色之味. 有色之无常, 苦而变坏之法, 为色之过患. 于色调伏欲贪, 断欲贪是为色之出离. 诸比丘, 诸沙门, 婆罗门, 证知如是色, 证知如是色之集, 证知如是色之灭, 证知如是顺色灭之道, 证知如是色之味, 证知如是色之过患, 证知如是色之出离, 而向色之厌患, 离欲, 灭尽者, 则为善向. 善向者, 则为入此法与律. 诸比丘, 诸沙门, 婆罗门, 证知如是色, 证知如是色之集, 证知如是色之灭, 证知如是顺色灭之道, 证知如是色之味, 证知如是色之过患, 证知如是色之出离, 而对色之厌患, 离欲, 灭尽, 依不取而解脱者, 则为善解脱. 善解脱者, 则为纯一. 纯一者, 则无以转之可施设. 诸比丘, 以何为受耶? 诸比丘, 六受身是. [ 谓 :] 眼触所生之受 乃至 意触所生之受是. 诸比丘, 此名为受. 依触之集, 而有受之集. 依触之灭, 而有受之灭. 此受灭之道者, 是八支圣道. 谓 : 正见 乃至 正定是. 缘受而生乐与喜, 为受之味. 有受之无常, 苦而变坏之法, 为受之过患. 于受调伏欲贪, 断欲贪为受之出离. 诸比丘, 诸沙门, 婆罗门, 证知如是受, 证知如是受之集, 证知如是受之灭,

188 证知如是顺受灭之道, 证知如是受之味, 证知如受之过患, 证知如是受之出离, 而向受之厌患, 离欲, 灭尽者, 则为善向. 善向则入此法与律. 诸比丘, 诸沙门, 婆罗门, 证知如是受 乃至 无以转之可施设. 诸比丘, 以何为想耶? 诸比丘, 六想身是. [ 谓 ]: 色想, 声想, 香想, 味想, 所触想, 法想是. 诸比丘, 此名为想 乃至 无以转之可施设. 诸比丘, 以何为行耶? 诸比丘, 六思身是. [ 谓 ]: 色思 乃至 法思是. 诸比丘, 此名为行. 依触之集而有行之集. 依触之灭而有行之灭. 此顺行灭之道者, 是八支圣道. 谓 : 正见 乃至 正定是. 缘于行所生乐与喜, 为行之味. 有行之无常, 苦而变坏之法, 为行之过患. 于行调伏欲贪, 断欲贪为行之出离. 诸比丘, 诸沙门, 婆罗门, 证知如是之行, 证知如是行之集, 证知如是行之灭, 证知如是顺行灭之道 乃至 向于行之厌患, 离欲, 灭尽者, 则为善向. 善向则入此法与律 乃至 无以转之可施设. 诸比丘, 以何为识耶? 诸比丘, 六识身是. [ 谓 :] 眼识, 耳识, 鼻识, 舌识, 身识, 意识是. 诸比丘, 此名为识. 依名色之集而有识之集, 依名色之灭而有识之灭法. 此顺识灭之道, 是八支圣道. 谓 : 正见 乃至 正定是. 缘识而生乐与喜, 为识之味. 有识之无常, 苦而变坏之法, 为识之过患. 于识调伏欲贪, 断欲贪, 为识之出离. 诸比丘, 诸沙门, 婆罗门, 证知如是识, 证知如是识之集, 证知如是识之灭, 证知如是顺识灭之道, 证知如是识之味, 证知如是识之过患, 证知如是识之出离, 而向识之厌患, 离欲, 灭尽者, 则为善向. 善向则入此法与律. 诸比丘, 诸沙门, 婆罗门, 证知如是识, 证知如是识之集, 证知如是识之灭, 证知如是顺识灭之道, 证知如是识之味, 证知如识之过患, 证知如是识之出离, 对识厌患, 离欲, 灭尽, 依不取而解脱者, 则为善解脱. 善解脱者, 则为纯一, 纯一则无以转之可施设. 诸比丘, 如是比丘为于七处是善巧. 诸比丘, 以何为比丘有三种之观察耶? 诸比丘, 此处有比丘! 观察界, 观察处, 观察缘起. 诸比丘, 如是为比丘有三种之观察. 比丘, 比丘于七处善巧而有三种之观察. 于此法与律纯一而已立者, 名为最上人.

189 IV. ABHIDHAMMA DHAMMASAṄGHIṆĪ 72 Enumeration of Phenomena KUSALĀ DHAMMĀ AKUSALĀ DHAMMĀ ABYĀKATĀ DHAMMĀ KATAME DHAMMĀ KUSALĀ Dhammas are wholesome, unwholesome, indeterminate (kammically neutral). Which dhammas are wholesome? YASMIṂ SAMAYE KĀMĀVACARAṂ KUSALAṂ CITTAṂ UPPANNAṂ HOTI SOMANASSA SAHAGATAṂ ÑĀṆASAMPAYUTTAṂ When wholesome consciousness pertaining to the sense-sphere accompanied by pleasure, and associated with knowledge arises with any object such as RŪPĀRAMMAṆAṂ VĀ SADDĀRAMMAṆAṂ VĀ, GANDHĀRAMMAṆAṂ VĀ RASĀRAMMAṆAṂ VĀ, PHOṬṬHABBĀRAMMAṆAṂ VĀ DHAMMĀRAMMAṆAṂ VĀ. YAṂ YAṂ VĀ PANARABBHA, TASMIṂ SAMAYE PHASSO HOTI Visible object, sound, odor, taste, body-impression, and mental object. Then, at this time, there is contact AVIKKHEPO HOTI, YE VĀ PANA TASMIṂ SAMAYE Calmness in that time AÑÑEPI ATTHI PAṬICCASAMUPPANNĀ, ARŪPINO DHAMMĀ IME DHAMMĀ KUSALĀ. And whatever other conditioned originated immaterial dhammas there might exist at that time and these Dhammas are wholesome. 云何是善法耶? 舍俱行智相应而以色为所缘 ; 若以声为所缘, 72 Chinese translation from 元亨寺 汉译南传大藏经 法集论 第一 心生起品 善心 欲缠八大心 第五心, quoted at http://wiki.sutta.org/index.php?title= 舍俱智相应无行有因欲界善心 &variant=zh-hant

190 以香, 味, 触, 法为所缘, 若又依彼等令欲纒善心生起之时, 其时有触, 不散乱, 其时更有所有之他缘已生无色之诸法 ----- 是等为善法. VIBHAṄGA The Book of Treatises PAÑCAKKHANDHĀ, RŪPAKKHANDHO, VEDANĀKKHANDHO, SAÑÑAKKHANDHO, SAṄKHĀRAKKHANDHO, VIÑÑĀṆAKKHANDHO. The five aggregates are: the aggregate of matter, the aggregate of feeling, the aggregate of perception, the aggregate of mental formations, aggregate of consciousness. 五蕴 即色蕴, 受蕴, 想蕴, 行蕴, 识蕴. TATTHA KATAMO RŪPAKKHANDHO Therein what is the aggregate of matter? 云何是色蕴耶? YAṄKIÑCI RŪPAṂ Whatever matter is ATĪTĀNĀGATAPACCUPPANNAṂ, AJJHATTAṂ VĀ BAHIDDHĀ VĀ, OḶĀRIKAṂ VĀ SUKHUMAṂ VĀ, HĪNAṂ VĀ PAṆITAṂ VĀ, YAṂ DŪRE VĀ SANTIKE VĀ Past, future or present, internal or external, gross or subtle, inferior or superior, distant or proximate, TADEKAJJHAṂ ABHISAÑÑUHITVĀ, ABHISAṄKIPITVĀ, AYAṂ VUCCATI RŪPAKKHANDHO. (Taking) these together collectively and briefly, this is called the aggregate of matter. 所有色, 过去, 现在, 未来, 内, 外, 粗, 细, 劣, 胜, 还是远, 近, 集合起來總总说为色蕴

191 DHĀTUKATHĀ Discussion with Reference to Elements SAṄGAHO ASAṄGAHO. Combination and non-combination SAṄGAHITENA ASAṄGAHITAṂ Combined with (something that is) not combined ASAṄGAHITENA SAṄGAHITAṂ Not combined with (something that is) combined SAṄGAHITENA SAṄGAHITAṂ Combined with (something that is) combined ASAṄGAHITENA ASAṄGAHITAṂ Not combined with (something that is) not combined SAMPAYOGO VIPPAYOGO. The association and dissociation SAMPAYUTTENA VIPPAYUTTAṂ Dissociated from associated VIPPAYUTTENA SAMPAYUTTAṂ Associated with dissociated ASAṄGAHITAṂ. And not combined with the dissociated. PUGGALAPAÑÑATTI 73 Description of Individuals 人施设论母 CHA PAÑÑATTIYO: The six concepts:. 六施设 : KHANDHAPAÑÑATTI ĀYATANAPAÑÑATTI DHĀTUPAÑÑATTI SACCAPAÑÑATTI INDRIYAPAÑÑATTI PUGGALAPAÑÑATTI. Viz., the concept of corporal aggregate, the convention of sense- 73 Chinese translation by Bhikkhu Dhammagutta ( 护法比丘 ) in 人施设论 (online edition), published by 原始佛教学院.

192 bases, the concept of elements, the concept of truths, the concept of faculties, the concept of individuals. 蕴施设, 处施设, 界施设, 谛施设, 根施设, 人施设. KITTĀVATĀ PUGGALĀNAṂ PUGGALAPAÑÑATTI In what ways are there the concepts of individuals? 什么样的范围是诸人的人施设呢? SAMAYAVIMUTTO, ASAMAYAVIMUTTO One who is emancipated temporarily (in season), one who is emancipated permanently (not in season) 时解脱者, 无时解脱者 KUPPADHAMMO, AKUPPADHAMMO One of perturbable nature, one of imperturbable nature 动法者, 不动法者 PARIHĀNADHAMMO, APARIHĀNADHAMMO, One liable to decline, one not liable to decline 退法者, 不退法者 CETANĀBHABBO, ANURAKKHANĀBHABBO One competent in will, one competent in watchfulness (protecting themselves) 思不能者, 护不能者 PUTHUJJANO, GOTRABHŪ And being a common person (worldling), becomes one of the family of Ariyas (change of lineage) 凡夫, 种性者 BHAYŪPARATO, ABHAYŪPARATO One restrained through fear, one unrestrained through fear 畏止者 ( 怖畏止息者 ), 无畏止者 BABBĀGAMANO ABABBĀGAMANO, One capable of arriving, one incapable of arriving 能行者, 不能行者 NIYATO, ANIYATO, One with determined destiny, one with undetermined destiny 决定者, 不决定者 PAṬIPANNAKO, PHALEṬṬHITO, The Path-attainer, one established in Fruition 行者, 住果者 ARAHĀT, ARAHATTĀYA PAṬIPANNO. One who is an Arahant, one who is striving for realization of Arahantship. 阿罗汉者, 为了证阿罗汉果而行道者.

193 KATHĀVATTHU Points of Controversy PUGGALO UPALABBHATI: SACCHIKATTHAPARAMATTHENĀTI. ĀMANTĀ (Thera): Can there be found any personality in the real, absolute sense? (Heretic): Yes. YO SACCHIKATTHO PARAMATTHO, TATO SO PUGGALO UPALABBHATI SACCHIKATTHAPARAMATTHENĀTI (Thera): Can the personality be found in the real, absolute sense, in the same way as a real, absolute fact is found? NA HEVAṂ VATTABBE. ĀJĀNĀHI NIGGAHAṂ HAÑCI (Heretic): No, that cannot be said. PUGGALO UPALABBHATI, SACCHIKATTHAPARAMATTHENA TENA VATA RE VATTABBE If the personality can be found in the real and absolute sense, then you should also say that the personality could be found in the real, absolute sense YO SACCHIKATTHO PARAMATTHO, TATO SO PUGGALO UPALABBHATI SACCHIKATTHAPARAMATTHENĀTI. MICCHĀ. In the same way as a real absolute fact is found, thus, you are wrong in affirming the first while denying the second.

194 YAMAKA The Book of Pairs YE KECI KUSALĀ DHAMMĀ Some phenomena (dhamma) are wholesome SABBE TE KUSALAMŪLĀ They are wholesome roots YE VĀ PANA KUSALAMŪLĀ SABBE TE DHAMMĀ KUSALĀ But all wholesome roots are wholesome phenomena YE KECI KUSALĀ DHAMMĀ, SABBE TE KUSALAMŪLENA EKAMŪLĀ. All wholesome phenomena (in the same state of consciousness) have one and the same wholesome root (i.e. non-greed, non-hatred or non-delusion). YE VĀ PANA KUSALAMŪLENA EKAMŪLĀ, SABBE TE DHAMMĀ KUSALĀ. Besides, those phenomena which have each other as wholesome roots are all wholesome phenomena. PAṬṬHĀNA The Book of Conditional Origination 二十四缘 HETUPACCAYO Root condition ㈠因缘 ĀRAMMAṆAPACCAYO Object condition ㈡所缘 ADHIPATIPACCAYO Predominance condition ㈢增上缘 ANANTARAPACCAYO Proximity condition ㈣无间缘 SAMANANTARAPACCAYO Contiguity condition ㈤相续缘 SAHAJĀTAPACCAYO Co-nascence condition ㈥俱生缘 AÑÑAMAÑÑAPACCAYO Mutuality condition ㈦相互缘 NISSAYAPACCAYO Support condition ㈧依止缘

195 UPANISSAYAPACCAYO Decisive-support condition ㈨亲依止缘 PUREJĀTAPACCAYO Prenascence condition ( 十 ) 前生缘 PACCHĀJĀTAPACCAYO Postnascence condition ( 十一 ) 后生缘 ĀSEVANAPACCAYO Frequency condition ( 十二 ) 重复缘 KAMMAPACCAYO Kamma condition ( 十三 ) 业缘 VIPĀKAPACCAYO Kamma-result condition ( 十四 ) 果报缘 ĀHĀRAPACCAYO Nutriment condition, ( 十五 ) 食缘 INDRIYAPACCAYO Faculty condition ( 十六 ) 根缘 JHĀNAPACCAYO Jhāna condition ( 十七 ) 禅那缘 MAGGAPACCAYO Path condition ( 十八 ) 道缘 SAMPAYUTTAPACCAYO Association condition ( 十九 ) 相应缘 VIPPAYUTTAPACCAYO Dissociation condition ( 二十 ) 不相应缘 ATTHIPACCAYO Presence condition ( 二十一 ) 有缘 NATTHIPACCAYO Absence condition ( 二十二 ) 无有缘 VIGATAPACCAYO Disapperance condition ( 二十三 ) 离去缘 AVIGATAPACCAYO. Non-disappearance condition. ( 二十四 ) 不离去缘. MĀTIKĀPAṂSUKŪLA Passage on the Matrix of the Dhammasaṅgani 法集论母诵 KUSALĀ DHAMMĀ AKUSALĀ DHAMMĀ ABYĀKATĀ DHAMMĀ Wholesome phenomena, unwholesome phenomena, phenomena which are indeterminate 善法, 不善法, 无记法 SUKHĀYA VEDANĀYA SAMPAYUTTĀ DHAMMĀ Phenomena associated with pleasant feeling 乐受相应法

196 DUKKHĀYA VEDANĀYA SAMPAYUTTĀ DHAMMĀ Associated with unpleasant feeling 苦受相应法 ADUKKHAMASUKHĀYA VEDANĀYA SAMPAYUTTĀ DHAMMĀ Associated with neither pleasant nor unpleasant feeling 不苦不乐受相应法 VIPĀKĀ DHAMMĀ Phenomena which are (kamma) resultants 异熟法 VIPĀKADHAMMADHAMMĀ Subject to resultant phenomena, 异熟法法 NEVAVIPĀKANAVIPĀKA DHAMMADHAMMĀ Neither resultant phenomena nor subject to resultant phenomena 既非异熟又非异熟法法 UPĀDINNUPĀDĀNIYĀ DHAMMĀ Phenomena kammically acquired and subject to clinging 执取顺取法 ANUPĀDINNUPĀDĀNIYĀ DHAMMĀ Not kammically acquired but subject to clinging 非执取顺取法, ANUPĀDINNĀNUPĀDĀNIYĀ DHAMMĀ Neither kammically acquired nor subject to clinging 非执取非顺取法 SAṄKILIṬṬHASAṄKILESIKĀ DHAMMĀ Phenomena which are defiled and subject to defilement 受污染的杂染法 ASAṄKILIṬṬHASAṄKILESIKĀ DHAMMĀ Undefiled but subject defilement 不受污染的杂染法 ASAṄKILIṬṬHĀSAṄKKILESIKĀ DHAMMĀ Neither defiled nor subject to defilement 不受污染的无杂染法 SAVITAKKASAVICĀRĀ DHAMMĀ Phenomena with initial application and sustained application 有寻有伺法 AVITAKKAVICĀRAMATTĀ DHAMMĀ Without initial application but with sustained application 无寻唯伺法

197 AVITAKKĀVICĀRĀ DHAMMĀ With neither initial nor sustained application 无寻无伺法 PĪTISAHAGATĀ DHAMMĀ Phenomena accompanied by rapture 喜俱行法 SUKHASAHAGATĀ DHAMMĀ Accompanied by happiness 乐俱行法 UPEKKHĀSAHAGATĀ DHAMMĀ Accompanied by equanimity 舍俱行法 DASSANENA PAHĀTABBĀ DHAMMĀ Phenomena to be abandoned by insight 以见所断法 BHĀVANĀYA PAHĀTABBĀ DHAMMĀ To be abandoned by (mental) development 以修所断法 NEVADASSANENA NA BHĀVANĀYA PAHĀTABBĀ DHAMMĀ To be abandoned neither by insight nor by (mental) development 既非以见又非以修所断法 DASSANENA PAHĀTABBAHETUKĀ DHAMMĀ Phenomena having roots to be abandoned by insight 以修所断因法 BHĀVANĀYA PAHĀTABBAHETUKĀ DHAMMĀ Having roots to be abandoned by (mental) development 以见所断因法 NEVADASSANENA NA BHĀVANĀYA PAHĀTABBAHETUKĀ DHAMMĀ Having roots to be abandoned neither by insight nor by (mental) development 既非以见又非以修所断因法 ĀCAYAGĀMINO DHAMMĀ Phenomena leading to accumulation (of kamma) 趣积集法 APACAYAGĀMINO DHAMMĀ Leading to decrease (of kamma) 趣减损法 NEVĀCAYAGĀMINO NĀPACAYAGĀMINO DHAMMĀ Leading neither to accumulation nor to decrease (of kamma) 既非趣积集又非趣减损法 SEKKHĀ DHAMMĀ Phenomena of one in the (Noble) training 有学法

198 ASEKKHĀ DHAMMĀ Phenomena of one who has completed the noble training 无学法 NEVASEKKHĀ NĀSEKKHĀ DHAMMĀ Of one neither in the (Noble) training nor one who has completed the (Noble) training 既非有学又非无学法 PARITTĀ DHAMMĀ Phenomena which are limited 微细法 MAHAGGATĀ DHAMMĀ Phenomena which are exalted 广大法 APPAMĀṆĀ DHAMMĀ Phenomena which are immeasurable 无量法 PARITTĀRAMMAṆĀ DHAMMĀ Phenomena having limited objects 微细所缘法 MAHAGGATĀRAMMAṆĀ DHAMMĀ Phenomena having exalted objects 广大所缘法 APPAMĀṆĀRAMMAṆĀ DHAMMĀ Phenomena having immeasurable objects 无量所缘法 HĪNĀ DHAMMĀ Phenomena which are inferior 低劣法 MAJJHIMĀ DHAMMĀ Phenomena which are medium 中等法, PANĪTĀ DHAMMĀ Phenomena which are superior 殊胜法 MICCHATTANIYATĀ DHAMMĀ Phenomena with certain wrong (result) 邪性定法 SAMMATTANIYATĀ DHAMMĀ Phenomena with certain right (result) 正性定法 ANIYATĀ DHAMMĀ Phenomena with uncertainty (as to result) 不定性法 MAGGĀRAMMAṆĀ DHAMMĀ Phenomena with the Path as object 道所缘法 MAGGAHETUKĀ DHAMMĀ Phenomena with the Path as root 道因法

199 MAGGĀDHIPATINO DHAMMĀ Phenomena with the path as predominant factor 道增上法 UPPANNĀ DHAMMĀ Phenomena which have arisen 已生起法 ANUPPANNĀ DHAMMĀ Phenomena which have not arisen 不生起法 UPPĀDINO DHAMMĀ Phenomena which are bound to arise 当生起法 ATĪTĀ DHAMMĀ Phenomena which are past 过去法 ANĀGATĀ DHAMMĀ Phenomena which are future 未来法 PACCUPPANNĀ DHAMMĀ Phenomena which are present 现在法 ATĪTĀRAMMAṆĀ DHAMMĀ Phenomena with a past object 过去所缘法, ANĀGATĀRAMMAṆĀ DHAMMĀ Phenomena with a future object 未来所缘法 PACCUPPANNĀRAMMAṆĀ DHAMMĀ Phenomena with a present object 现在所缘法 AJJHATTĀ DHAMMĀ Phenomena which are internal 内法 BAHIDDHĀ DHAMMĀ Phenomena which are external 外法 AJJHATTABAHIDDHĀ DHAMMĀ Phenomena which are internal and external 内外法 AJJHATTĀRAMMAṆĀ DHAMMĀ Phenomena with internal objects 内所缘法 BAHIDDHĀRAMMAṆĀ DHAMMĀ Phenomena with external objects 外所缘法 AJJHATTABAHIDDHĀRAMMAṆĀ DHAMMĀ Phenomena with internal and external objects 内外所缘法 SANIDASSANASAPPAṬIGHĀ DHAMMĀ Phenomena which are manifest and reactive 可见有对法

200 ANIDASSANASAPPAṬIGHĀ DHAMMĀ Phenomena which are non-manifest and reactive 不可见有对法 ANIDASSANĀPPAṬIGHĀ DHAMMĀ. Phenomena which are non-manifest and non-reactive. 不可见无对法. VIPASSANĀBHŪMI PĀṬHA Passages on the Stages of Insight 观之地诵 1: PAÑCAKKHANDĀ The Five Aggregates, 五蕴 RŪPAKKHANDO the aggregate of corporeality, 色蕴 VEDANĀKKHANDO the aggregate of feeling, 受蕴 SAÑÑĀKKHANDO the aggregate of perception 想蕴 SAṄKHĀRAKKHANDO the aggregate of mental formations 行蕴 VIÑÑĀṆAKKHANDO the aggregate of consciousness. 识蕴. 2. DVĀDASĀYATANĀNI The Twelve Sense-spheres 十二处 CAKKHVĀYATANAṂ the sense-field/sense-sphere of eye 眼处 RŪPĀYATANAṂ the sense-sphere of visible objects/form 色处 SOTĀYATANAṂ the sense-sphere of ear 耳处 SADDĀYATANAṂ the sense-sphere of sound 声处 GHĀNĀYATANAṂ the sense-sphere of nose 鼻处 GANDHĀYATANAṂ the sense-sphere of smell 香处 JIVHĀYATANAṂ the sense-field/sense-sphere of tongue 舌处 RASĀYATANAṂ the sense-field/sense-sphere of taste 味处 KĀYĀYATANAṂ the sense-field/sense-sphere of body 身处 PHOṬṬHABBĀYATANAṂ the sense-field/sense-sphere of tangible objects/touch 触处 MANĀYATANAṂ the sense-field/sense-sphere of mind 意处 DHAMMĀYATANAṂ. the sense-field/sense-sphere of mindobjects. 法处.

201 3. AṬṬHĀRASA DHĀTUYO The Eighteen Elements 十八界 CAKKHUDHĀTU element of eye 眼界 RŪPADHĀTU element of visible form, color 色界 CAKKHUVIÑÑĀṆADHĀTU element of eye-consciousness 眼识界 SOTADHĀTU element of ear 耳界 SADDADHĀTU element of sound 声界 SOTAVIÑÑĀṆADHĀTU element of ear-consciousness 耳识界 GHĀNADHĀTU element of nose 鼻界 GANDHADHĀTU element of odor 香界 GHĀNAVIÑÑĀṆADHĀTU element of nose-consciousness 鼻识界 JIVHĀDHĀTU element of tongue 舌界 RASADHĀTU element of flavour 味界 JIVHĀVIÑÑĀṆADHĀTU element of tongue-consciousness 舌识界 KĀYADHĀTU element of body 身界 PHOṬṬHABBADHĀTU element of tangibles 触界 KĀYAVIÑÑĀṆADHĀTU element of body-consciousness 身识界 MANODHĀTU element of mind 意界 DHAMMADHĀTU element of mind object 法界 MANOVIÑÑĀṆADHĀTU element of mind-conciousness 意识界. 4. BĀVĪSATINDRIYĀNI The twenty-two faculties 二十二根 CAKKHUNDRIYAṂ the faculty of eye 眼根 SOTINDRIYAṂ the faculty of ear 耳根 GHĀNINDRIYAṂ the faculty of nose 鼻根 JIVHINDRIYAṂ the faculty of tongue 舌根 KĀYINDRIYAṂ the faculty of body 身根 MANINDRIYAṂ the faculty of mind 意根 ITTHINDRIYAṂ the faculty of femininity 女根 PURISINDRIYAṂ the faculty of masculinity 男根 JĪVITINDRIYAṂ the faculty of life/vitality 命根

202 SUKHINDRIYAṂ the faculty of bodily pleasure 乐根 DUKKHINDRIYAṂ the faculty of bodily pain 苦根 SOMANASSINDRIYAṂ the faculty of joy 悦根 DOMANASSINDRIYAṂ the faculty of grief, 忧根 UPEKKHINDRIYAṂ the faculty of indifference 舍根 SADDHINDRIYAṂ the faculty of faith 信根 VIRIYINDRIYAṂ the faculty of energy, 精进根 SATINDRIYAṂ the faculty of mindfulness 念根 SAMĀDHINDRIYAṂ the faculty of concentration 定根 PAÑÑINDRIYAṂ the faculty of wisdom, 慧根 ANAÑÑATAÑÑASSĀMĪTINDRIYAṂ the faculty of I shall come to know the unknown 未知当知根 AÑÑINDRIYAṂ the faculty of perfect knowledge 已知根 AÑÑĀTĀVINDRIYAṂ the faculty of perfect knower. 具知根 5. CATTĀRI ARIYASACCĀNI The Four Noble Truths, 四圣谛 DUKKHAṂ ARIYASACCAṂ the Truth of Suffering, 苦圣谛 DUKKHASAMUDAYO ARIYASACCAṂ the Truth of the Cause/Origin of Suffering, 苦集圣谛 DUKKHANIRODHO ARIYASACCAṂ the Truth of the Cessation of Suffering, 苦灭圣谛 DUKKHANIRODHAGĀMINĪ PAṬIPADĀ ARIYASACCAṂ the Truth of the Path Leading to the Cessation of Suffering. 导至苦灭之道圣谛. PAṬICCASAMUPPĀDA Dependent Origination 缘起法 AVIJJĀPACCAYĀ SAṄKHĀRĀ Dependent on ignorance arises karma-formations 无明缘行 SAṄKHĀRAPACCAYĀ VIÑÑĀṆAṂ Dependent on karma formation arises consciousness 行缘识 VIÑÑĀṆAPACCAYĀ NĀMARŪPAṂ

203 Dependent on consciousness arises mind and matter 识缘名色 NĀMARŪPAPACCAYĀ SAḶĀYATANAṂ Dependent on mind and matter arise the six sense bases 名色缘六处 SAḶĀYATANAPACCAYĀ PHASSO Dependent on the six sense bases arises contact 六处缘触 PHASSAPACCAYĀ VEDANĀ Dependent on contact arises feeling 触缘受 VEDANĀPACCAYĀ TAṆHĀ Dependent on feeling arises craving 受缘爱 TAṆHĀPACCAYĀ UPĀDĀNAṂ Dependent on craving arises clinging 爱缘取 UPĀDĀNAPACCAYĀ BHAVO Dependent on clinging arises becoming 取缘有 BHAVAPACCAYĀ JĀTI Dependent on becoming arises birth 有缘生 JĀTIPACCAYĀ JARĀMARAṆAṂ Dependent on birth arise decay and death 生缘老 SOKAPARIDEVA DUKKHADOMANASSUPĀYĀSĀ SAMBHAVANTI There also arise sorrow, lamentation, pain, grief, and despair 死, 愁, 悲, 苦, 忧, 恼生起 EVAMETASSA KEVALASSA DUKKHAKKHANDHASSA SAMUDAYO HOTI. Thus arises this whole mass of suffering. 如此, 这整个苦蕴生起. AVIJJĀYATVEVA ASESAVIRĀGANIRODHĀ SAṄKHĀRANIRODHO Through the total fading away and cessation of ignorance, karmaformations cease 然而, 由于无明的无余之离, 灭, 则行灭 SAṄKHĀRANIRODHĀ VIÑÑĀṆANIRODHO Through the cessation of karma formations, consciousness ceases 行灭则识灭 VIÑÑĀṆANIRODHĀ NĀMARŪPANIRODHO Through the cessation of consciousness, mind and matter cease

204 识灭则名色灭 NĀMARŪPANIRODHĀ SAḶĀYATANANIRODHO Through the cessation of mind and matter, the six sense bases cease 名色灭则六处灭 SAḶĀYATANANIRODHĀ PHASSANIRODHO Through the cessation of the six sense bases, contact cease 六处灭则触灭 PHASSANIRODHĀ VEDANĀNIRODHO Through the cessation of contact, feeling cease 触灭则受灭 VEDANĀNIRODHĀ TAṆHĀNIRODHO Through the cessation of feeling, craving ceases 受灭则爱灭 TAṆHĀNIRODHĀ UPĀDĀNANIRODHO Through the cessation of craving, clinging ceases 爱灭则取灭 UPĀDĀNANIRODHĀ BHAVANIRODHO Through the cessation of clinging, becoming ceases 取灭则有灭 BHAVANIRODHĀ JĀTINIRODHO Through the cessation of becoming, birth ceases, 有灭则生灭 JĀTINIRODHĀ JARĀMARAṆAṂ Through the cessation of birth, decay and death cease 生灭则老, 死 SOKAPARIDEVA DUKKHADOMANASSUPĀYĀSĀ NIRUJJHANTI Also sorrow, lamentation, pain, grief and despair cease, 愁, 悲, 苦, 忧, 恼灭 EVAMETASSA KEVALASSA DUKKHAKKHANDHASSA NIRODHO HOTI Thus comes about the cessation of this whole mass of suffering. 如此, 这整个苦蕴灭尽.

205 PAṂSUGŪLAGĀTHĀ Reflecting on Saṅkhārā 尘堆偈 ANICCĀ VATA SAṄKHĀRĀ Impermanent are all things conditioned 诸行实无常 UPPĀDAVAYADHAMMINO They are of the nature to rise and fall away 是生灭之法 UPPAJJITVĀ NIRUJJHANTI Having arisen, they will cease 生已即坏灭 TESAṂ VŪPASAMO SUKHO Their calming is bliss. 其寂止为乐. ACIRAṂ VATAYAṂ KĀYO PAṬHAVIṂ ADHISESSATI Before long this body will lie upon the earth, cast away 此身实不久, 将睡于地下 CHUḌḌO APETAVIÑÑĀṆO Devoid of all consciousness 被弃无意识 NIRATTHAṂVA KALIṄGARAṂ. Useless like a piece of wood. 无用如朽木 Dhammapada Verse 227, Kodhavagga 法句经忿怒品 Porāṇametaṃ atula,netaṃ ajjatanāmiva; Nindanti tuṇhimāsīnaṃ,nindanti bahubhāṇinaṃ; Mitabhāṇimpi nindanti,natthi loke anindito. 227. O Atula! Indeed, this is an ancient practice, not one only of today: they blame those who remain silent, they blame those who speak much, they blame those who speak in moderation. There is none in the world who is not blamed. 阿多罗应知 : 此非今日事, 古语已有之. 默然为人诽, 多语为人诽, 寡言为人诽 ; 不为诽谤者, 斯世实无有.

206 V. FORMAL OFFERINGS 供养文 74 SAṄGHADĀNA (GENERAL) Offering of Food and Requisites (General) 一般供养僧团之文 NAMO TASSA BHAGAVATO ARAHATO SAMMĀSAMBUDDHASSA. (3x) 礼敬世尊 阿罗汉 正等正觉者 ( 三遍 ) To four or more bhikkhunis ( 四位比丘尼以上 ), donors recite the following verse 信众 ( 施主 ) 念 : IMĀNI MAYAṂ AYYE, BHATTĀNI, SAPARIVĀRĀNI, BHIKKHUNĪ-SAṄGHASSA, OṆOJAYĀMA. SĀDHU NO AYYE, BHIKKHUNĪ-SAṄGHO, IMĀNI, BHATTĀNI, SAPARIVĀRĀNI, PAṬIGGAṆHĀTU, AMHĀKAṂ, DĪGHA- RATTAṂ, HITĀYA, SUKHĀYA. We present these foods of ours, together with their accompanying articles, to the Bhikkhunī Sangha. May our Bhikkhunī Sangha accept these foods, together with their accompanying articles, for our longterm welfare and happiness. 精进的尊者大德, 我们乞求供养这些食物, 以及各种的附属品给予比丘尼僧众们, 恳求诸比丘尼僧众接受这些食物, 以及各种的附属品, 以便给与我们常恒的利益与安乐吧! 74 All these verses and their English translations are taken from A Chanting Guide of the Dhammayut Order, U.S.A.. All the Chinese translations by Dhammavaro Bhikkhu, in Nanchuan Kesong and Chanting for the Departed.

207 To three bhikkhunis or less ( 若少过四位比丘尼 ), donors recite the following verse 信众 ( 施主 ) 念 : IMĀNI MAYAṂ AYYE, BHATTĀNI, SAPARIVĀRĀNI, SĪLAVANTASSA, OṆOJAYĀMA. SĀDHU NO AYYE, SĪLAVANTO, IMĀNI, BHATTĀNI, SAPARIVĀRĀNI, PAṬIGGAṆHĀTU, AMHĀKAṂ, DĪGHA-RATTAṂ, HITĀYA, SUKHĀYA. We present these foods of ours, together with their accompanying articles, to the virtuous ones. May our virtuous ones accept these foods, together with their accompanying articles, for our long-term welfare and happiness. 精进的尊者大德, 我们乞求供养这些食物, 以及各种的附属品给予大德们, 恳求诸比大德接受这些食物, 以及各种的附属品, 以便给与我们常恒的利益与安乐吧 MATAKA SANGHADĀNA GĀTHĀ Offering of Food and Requisites (Dedicated to Deceased) 僧伽食用供养文 ( 回向于死者 ) NAMO TASSA BHAGAVATO ARAHATO SAMMĀSAMBUDDHASSA. (3x) 礼敬世尊 阿罗汉 正等正觉者 ( 三遍 ) IMĀNI MAYAṂ, AYYE, MATAKABHATTĀNI SAPARIKKHĀRĀNI BHIKKHUNĪSAṄGHASSA* OṆOJAYĀMA. SĀDHU NO, AYYE, BHIKKHUNĪSAṄGHO* IMĀNI MATAKABHATTĀNI SAPARIKKHĀRĀNI PAṬIGGAṆHĀTU, AMHĀKAÑCEVA MĀTĀPITU-ĀDINAÑCA ÑĀTAKĀNAṂ KĀLAKATĀNAṂ DĪGHARATTAṂ HITĀYA SUKHĀYA. We present these foods of ours, together with their accompanying articles, to the Bhikkhunī Sangha. May our Bhikkhunī Sangha accept these foods, together with their accompanying articles, for the long-

208 term welfare and happiness of our dearly departed parents, relatives and friends and also for our long-term welfare and happiness. 精进的尊者大德, 我们乞求供养这些食物, 以及各种的附属品给予比丘尼僧众们, 恳求诸比丘尼僧众接受这些食物, 以及各种的附属品, 以此功德作为回向给与死去的父母以及亲戚朋友们, 同时也给与我们常恒的利益与安乐. After the presenting the offerings, repeat after the bhikkhuni 布施后, 信众们就跟着僧人诵以下的回向文 : IDAM ME (NO) DĀNAM NIBBĀNASSA PACCAYO HOTU. IDAM ME (NO) SĪLAM MAGGAPHALA ÑĀṆASSA PACCAYO HOTU. IDAM ME (NO) PUÑÑAM ĀSAVAKKHAYAM VAHAM HOTU. 布施后, 信众们就跟着僧人诵以下的回向文 ): 愿我 ( 我们 ) 所作之布施, 成为证入涅盘的资粮 ( 条件 ) 愿我 ( 我们 ) 所持守之戒, 成为证入道果智的资粮 ( 条件 ) 愿我 ( 我们 ) 所作之功德, 成为息灭诸漏的资粮 ( 条件 ) SAṄGHADĀNA APALOKANA Sharing Saṅghadāna 分发礼物给僧团 A bhikkhuni makes the following declaration for a gift to the Bhikkhuni sangha 比丘尼作以下声明 : YAGGHE AYYE SAṄGHO JĀNĀTU. AYAṂ PAṬHAMO BHĀGO THERISSA (MAHĀTHERISSA) PĀPUṆĀTI, AVASESĀ BHĀGĀ AMHĀKAṂ PĀPUṆANTI. BHIKKHŪNĪ (CĀ SĀMAṆERĪ CA GAHAṬṬHĀ CA) YATHĀSUKHAṂ PARIBHUÑJANTU. May the Sangha please pay attention: the first share [of this gift] goes to the senior bhikkhuni. May the remaining shares be ours. May the bhikkhunis, (the novices, and the lay people) [living here]

209 use these things as they please. 尊者, 请僧团悉知, 这第一 ( 部 ) 分 ( 物品 ) 将由长老 ( 大长老 ) 所得, 其余的部分将归我们所有 愿比丘们,( 沙弥们和居士们 ) 随意受用 ( 使用 ). Offering of Forest Cloth NAMO TASSA BHAGAVATO ARAHATO SAMMĀSAMBUDDHASSA. (3x) 礼敬世尊 阿罗汉 正等正觉者 ( 三遍 ) To four bhikkhunis or more: IMĀNI MAYAṂ BHANTE, PAṄSUKŪLA-CĪVARĀNI, SAPARIVĀRĀNI, BHIKKHUNĪ-SAṄGHASSA OṆOJAYĀMA. SĀDHU NO BHANTE, BHIKKHUNĪ-SAṄGHO, IMĀNI, PAṄSUKŪLA-CĪVARĀNI, SAPARIVĀRĀNI, PAṬIGGAṆHĀTU, AMHĀKAṂ, DĪGHA-RATTAṂ, HITĀYA, SUKHĀYA. We present these cast-off cloths of ours, together with their accompanying articles, to the Bhikkhuni Sangha. May our Bhikkhuni Sangha accept these cast-off cloths, together with their accompanying articles, for our long-term welfare and happiness. To three bhikkhunis or less: substuitute BHIKKHUNĪ- SAṄGHASSA with SĪLAVANTASSA and BHIKKHUNĪ- SAṄGHO with SĪLAVANTO in the above verse.

210 Offering of Rains Bathing Cloth NAMO TASSA BHAGAVATO ARAHATO SAMMĀSAMBUDDHASSA. (3x) Recite the verse above, substituting PAṄSUKŪLA-CĪVARĀNI with VASSĀVĀSIKA-CĪVARĀNI. KAṬHINADĀNA GĀTHĀ Offering of Kaṭhina Cloth NAMO TASSA BHAGAVATO ARAHATO SAMMĀSAMBUDDHASSA. (3x) IMAṂ AYYE, SAPARIVĀRAṂ, KAṬHINA-CĪVARA-DUSSAṂ, SAṄGHASSA, OṆOJAYĀMA. SĀDHU NO BHANTE, SAṄGHO, IMAṂ, SAPARIVĀRAṂ, KAṬHINA-CĪVARA- DUSSAṂ, PAṬIGGAṆHĀTU, PAṬIGGAHETVĀ CA, IMINĀ DUSSENA, KAṬHINAṂ ATTHARATU, AMHĀKAṂ, DĪGHA- RATTAṂ, HITĀYA, SUKHĀYA. Venerable Sisters, we present this kathina-robe cloth, together with its accompanying articles, to the Sangha. May our Sangha please accept this kathina- robe cloth, together with its accompanying articles, and having accepted it, spread the kathina with this cloth for our long-term welfare and happiness.

211 Offering of Candles NAMO TASSA BHAGAVATO ARAHATO SAMMĀSAMBUDDHASSA. (3x) IMĀNI MAYAṂ AYYE, DĪPA-DHŪPA-PUPPHA-VARĀNI, RATANATTAYASSEVA, ABHIPŪJEMA. AMHĀKAṂ, RATANATTAYASSA PŪJĀ, DĪGHA-RATTAṂ, HITA- SUKHĀVAHĀ HOTU, ĀSAVAKKHAYAPPATTIYĀ, SAṂVATTATU. We offer these excellent candles, incense sticks, and flowers in homage to the Triple Gem. May our homage of the Triple Gem bring about our long-term welfare and happiness; may it lead to the attainment of the ending of defilement. Offering of Lodgings NAMO TASSA BHAGAVATO ARAHATO SAMMĀSAMBUDDHASSA. (3x) IMĀNI MAYAṂ BHANTE, SENĀSANĀNI, ĀGATĀNĀGATASSA, CĀTUDDISASSA, BHIKKHU- SAṄGHASSA, OṆOJAYĀMA. SĀDHU NO BHANTE, BHIKKHU-SAṄGHO, IMĀNI, SENĀSANĀNI, PAṬIGGAṆHĀTU, AMHĀKAṂ, DĪGHA-RATTAṂ, HITĀYA, SUKHĀYA. We present these lodgings to the Bhikkhu Sangha of the four directions, both those who have come and those who have yet to come. May our Bhikkhu Sangha accept these lodgings for our longterm welfare and happiness.

212 VI. ANUMODANĀ ANUMODANĀVIDHĪ 75 "Yathā vārivahā pūrā..." 祝福之語 (LEADER): YATHĀ VĀRIVAHĀ PŪRĀ PARIPŪRENTI SĀGARAṂ EVAMEVA ITO DINNAṂ PETĀNAṂ UPAKAPPATI Just as rivers full of water fill the ocean full; even so does that here given benefit the dead (the hungry shades). 如河水充满, 遍满于海洋 ; 如是此布施, 利益诸亡者! ICCHITAṂ PATTHITAṂ TUMHAṂ KHIPPAMEVA SAMIJJHATU SABBE PŪRENTU SAṄKAPPĀ CANDO PAṆṆARASO YATHĀ MAṆI JOTIRASO YATHĀ. May whatever you wish or want quickly come to be; may all your aspirations be fulfilled, as the moon on the fifteenth (full moon) day, or as a radiant, bright gem. 愿你欲与愿, 能迅速达成, 满一切期望 ; 如十五月亮, 亦像如意宝! (ALL): SABBĪTIYO VIVAJJANTU SABBAROGO VINASSATU MĀ TE BHAVATVANTARĀYO SUKHĪ DĪGHĀYUKO BHAVA May all distresses be averted, may every disease be destroyed, may there be no dangers for you, may you be happy and live long. 愿诸灾免离, 愿诸疾消失 ; 愿你无障碍, 得快乐长寿! ABHIVĀDANASĪLISSA NICCAṂ VUḌḌHĀPACĀYINO CATTĀRO DHAMMĀ VAḌḌHANTI ĀYU VAṆṆO SUKHAṂ, BALAṂ. For one of respectful nature who constantly honors the worthy, four 75 English translation by Thanissaro Bhikkhu, in chanting Guide of Dhammayut Order, U.S.A. ; Chinese translation by Mahinda Bhikkhu (China), in Theravada Buddhist Chants.

213 qualities increase: long life, beauty, happiness, strength. 习惯礼敬者, 常敬拜尊长 ; 四法得增长 : 寿. 美. 乐与力量! SABBAROGA VINIMUTTO SABBASANTĀPAVAJJITO SABBAVERAMATIKKANTO NIBBUTO CA TUVAṂ BHAVA May you be: freed from all disease, safe from all torment, beyond all animosity, and unbound. 愿离一切病, 免一切热恼 ; 胜一切怨敌, 愿你证寂灭! ADĀSIME ADI GĀTHĀ 76 " Adāsi me akāsi me..." 他为我付出偈 ADĀSI ME AKĀSI ME ÑĀTIMITTĀ SAKHĀ CA ME PETĀNAṂ DAKKHIṆAṂ DAJJĀ PUBBE KATAMANUSSARAṂ NA HI RUṆṆAṂ VĀ SOKO VĀ YĀ VAÑÑĀ PARIDEVANĀ NA TAṂ PETĀNAMATTHĀYA EVAṂ TIṬṬHANTI ÑĀTAYO AYAÑCA KHO DAKKHIṆĀ DINNĀ SAṄGHAMHI SUPATIṬṬHITĀ DĪGHARATTAṂ HITĀYASSA ṬHĀNASO UPAKAPPATI SO ÑĀTIDHAMMO CA AYAṂ NIDASSITO PETĀNAPŪJĀ CA KATĀ UḶĀRĀ BALAÑCA BHIKKHŪNAMANUPPADINNAṂ TUMHEHI PUÑÑAṂ PASUTAṂ ANAPPAKANTI. "He gave to me, he acted on my behalf, and he was my relative, companion, friend." Offerings should be given for the dead when one reflects (thus) on what was done in the past. For no weeping or sorrowing or any kind of lamentation benefit the dead whose relatives keep acting in that way. But when this offering is given, well-placed in the Sangha, it works for their long-term benefit and they profit immediately. In this way the proper duty to relatives has been shown and great honor has 76 O often chanted on occasions when donors dedicate merit to the dead.

214 been done to the dead, and the monks have been given strength. You've acquired merit that's not small. 他们布施和付出是我亲戚友同伴忆念死者的业行及为死者作布施不要哭泣不悲伤也不发出哀号声不为死者带裨益死者仍然无改善但能供养给僧团将为他们都带来现实长远的利益亲属为他作供养帮助责任已显出为鬼供养给僧团在亲戚与眷属间对死者是大荣幸也供比丘身营养累积殊胜的功德 Tirokuddakanda Sutta, Discourse on Those Outside the Wall, Khuddakapatha 8. AGGAPASĀDASUTTAGĀTHĀ 77 "Aggato ve pasannānaṃ..." 殊胜偈 AGGATO VE PASANNĀNAṂ AGGAṂ DHAMMAṂ VIJĀNATAṂ For one with confidence, realizing the supreme Dhamma to be supreme 虔诚的信仰是卓越的, 体证法是至高无上的 AGGE BUDDHE PASANNĀNAṂ DAKKHIṆEYYE ANUTTARE With confidence in the supreme Buddha, unsurpassed in deserving offerings 对于佛陀具有虔诚的信念是殊胜的, 因佛陀是无上的应供者 ( 应受礼敬及供养 ) AGGE DHAMME PASANNĀNAṂ VIRĀGŪPASAME SUKHE With confidence in the supreme Dhamma, the happiness of dispassion and calm 对于法具有虔诚的信念是殊胜的, 离欲, 寂静及安乐 AGGE SAṄGHE PASANNĀNAṂ PUÑÑAKKHETTE ANUTTARE 77 English translation by Thanissaro Bhikkhu, in Chanting Guide of Dhammayut Order, U.S.A. ; Chinese translation by Dhammavaro ( 法增 ) Bhikkhu, in Nanchuan Kesong.

215 With confidence in the supreme Sangha, unsurpassed as a field of merit, 对于僧伽具有虔诚的信念是殊胜的, 因僧伽是无上之福田. AGGASMIṂ DĀNAṂ DADATAṂ AGGAṂ PUÑÑAṂ PAVAḌḌHATI Having given gifts to the supreme, one develops supreme merit, 对殊胜者作礼敬及供养, 殊胜的福田势必增胜 AGGAṂ ĀYU CA VAṆṆO CA YASO KITTI SUKHAṂ BALAṂ Supreme long life and beauty, status, honor, happiness, strength. 寿命 肤色 ( 美丽 ) 名誉 地位 体力 ( 力量 ) 及快乐势必增长 AGGASSA DĀTĀ MEDHĀVĪ AGGADHAMMASAMĀHITO Having given to the supreme, the intelligent person, firm in the supreme Dhamma, 智者所作的施舍, 必将获得无上的法益 DEVABHŪTO MANUSSO VĀ AGGAPPATTO PAMODATĪTI. Whether becoming a deva or a human being, rejoices, having attained the supreme. 不论将来往生天界, 或再生人道, 也将获得无上的安乐 Aggappasada Sutta, Discourse on Faith in the Supreme, Anguttara Nikaya 5.32. BHOJANADĀNĀNUMODANĀGĀTHĀ 78 "Āyudo balado dhīro..." 供养食物感恩偈 ĀYUDO BALADO DHĪRO VAṆṆADO PAṬIBHĀṆADO SUKHASSA DĀTĀ MEDHĀVĪ SUKHAṂ SO ADHIGACCHATI ĀYUṂ DATVĀ BALAṂ VAṆṆAṂ SUKHAÑCA PAṬIBHĀṆADO DĪGHĀYU YASAVĀ HOTI YATTHA YATTHŪPAPAJJATĪTI. The wise one is a giver of life, strength, beauty, and discernment. The intelligent one is a donor of happiness and in turn acquires 78 English translation by Bhikkhu Bodhi, http://suttacentral.net/en/an5.37. ; Chinese translation by Dhammavaro ( 法增 ) Bhikkhu, in Nanchuan Kesong.

216 happiness. Having given life, strength, beauty, happiness, and discernment, one is long-lived and famous wherever one is reborn. 惟愿智者得长寿体力善生与机智愿他人获安乐者安乐回向于彼人. 若于他人诚祝愿寿 力 善生与机智彼人随时能获得长寿荣誉诸善报. Bhojana Sutta, Food, AN 5.37. "ĀYUṂ VAṆṆAṂ YASAṂ KITTIṂ..." 79 ĀYUṂ VAṆṆAṂ YASAṂ KITTIṂ SAGGAṂ UCCĀKULĪNATAṂ RATIYO PATTHAYĀNENA UḶĀRĀ APARĀPARĀ APPAMĀDAṂ PASAṂSANTI PUÑÑAKIRIYĀSU PAṆḌITĀ APPAMATTO UBHO AT THE ADHIGGAṆHĀTI PAṆḌITO DIṬṬHE DHAMME CA YO ATTHO YO C'ATTHO SAMPARĀYIKO ATTHĀBHISAMAYĀ DHĪRO PAṆḌITO'TI PAVUCCATĪTI. For one desiring long life, beauty, fame, acclaim, heaven, high families, and lofty delights following in succession, the wise praise heedfulness in doing deeds of merit. Being heedful, the wise person secures both kinds of good: the good in this life, and the good of the future life. By attaining the good, the steadfast one is called one of wisdom. 命色称誉贵族与天界逐次广大者为求乐辈者作福不放逸贤智者称歎智者不放逸逮得二种利于现法之利属后世之利获利坚固者故名贤智人 Pañcaiṭṭhadhamma (Ittha) Sutta, Discourse on What is Welcome, AN 5.43. 79 English translation by Bhikkhu Bodhi, http://suttacentral.net/en/an5.43; Chinese translation by 菩提僧團, at https://sites.google.com/site/palishengdian/pali/da/an/an5/an5-5.

217 "BHUTTĀ BHOGĀ BHAṬĀ BHACCĀ..." 80 BHUTTĀ BHOGĀ BHAṬĀ BHACCĀ VITIṆṆĀ ĀPADĀSU ME UDDHAGGĀ DAKKHIṆĀ DINNĀ ATHO PAÑCA BALĪ KATĀ UPAṬṬHITĀ SĪLAVANTO SAÑÑATĀ BRAHMACĀRINO YADATTHAṂ BHOGAMICCHEYYA PAṆḌITO GHARAMĀVASAṂ SO ME ATTHO ANUPPATTO KATAṂ ANANUTĀPIYAṂ ETAṂ ANUSSARAṂ MACCO ARIYADHAMME ṬHITO NARO IDHEVA NAṂ PASAṂSANTI PECCA SAGGE PAMODATĪTI. "My wealth has been enjoyed, my dependents supported, protected from calamities by me. I have given lofty offerings, and performed the five oblations 81. I have provided for the virtuous, the restrained, leaders of the holy life. For whatever aim a wise householder would desire wealth, that aim I have attained. I have done what will not lead to future suffering." When this is recollected by a mortal, a person established in the Dhamma of the Noble Ones, he is praised in this life and, after death, rejoices in heaven. 财物能受用我有灾祸时佣养者皆散进位作布施更作五献供具戒而自制近居梵行者住贤人家时求财其所求我达而无悼人随念此事体得人圣法现世人讚彼死而喜天国 Adiya Sutta (Discourse on Edibles), AN 5.41. 80 Often chanted when donors are making a donation dedicated to a relative or friend who has long been dead. English translation by Thanissaro Bhikkhu, taken from Chanting Guide of Dhammayut Order, U.S.A.) Chinese translation by 菩提僧團, at https://sites.google.com/site/palishengdian/pali/da/an/an5/an5-5. 81 "five oblations" are gifts/offerings given to one's relatives, guests, the dead, kings (taxes paid to the government), and devas.

218 DĀNAÑCA PEYYAVAJJAÑCA... 82 DĀNAÑCA PEYYAVAJJAÑCA ATTHACARIYĀ CA YĀ IDHA SAMĀNATTATĀ CA DHAMMESU TATTHA TATTHA YATHĀRAHAṂ ETE KHO SAṄGAHĀ LOKE RATHASSĀṆĪ VA YĀYATO ETE CA SAṄGAHĀ NĀSSU NA MĀTĀ PUTTAKĀRAṆĀ LABHETHA MĀNAṂ PŪJAṂ VĀ PITĀ VĀ PUTTAKĀRAṆĀ YASMĀ CA SAṄGAHĀ ETE SAMAVEKKHANTI PAṆḌITĀ TASMĀ MAHATTAṂ PAPPONTI PĀSAṂSĀ CA BHAVANTI TETI. Generosity, kind words, beneficial action, and treating all consistently, in line with what each deserves, these bonds of fellowship (function) in the world like the linchpin in a moving cart. Now, if these bonds of fellowship were lacking, a mother would not receive the honor and respect owed by her child, nor would a father receive what his child owes him. But because the wise show regard for these bonds of fellowship, they achieve greatness and are praised. 布施爱语与利行各自适宜付运作对事则称是同事宛似转轮之枢纽是此世中之摄取假若不具此摄取母于子供养义务又如父得子义务智者正当以摄取观察之 [ 余馀 ] 乃得大于彼方得是称讚 Saṅgahavatthu Sutta, Discourse on the Bonds of Fellowship, AN 4.32. 82 English translation by Thanissaro Bhikkhu, taken from Chanting Guide of Dhammayut Order, U.S.A.) Chinese translation by 菩提僧團, at https://sites.google.com/site/palishengdian/pali/da/an/an4/an4-4

219 KĀLADĀNASUTTAGĀTHĀ 83 "Kāle dadanti sapaññā..." 适时供养感恩偈 KĀLE DADANTI SAPAÑÑĀ VADAÑÑŪ VĪTAMACCHARĀ KĀLENA DINNAṂ ARIYESU UJUBHŪTESU TĀDISU VIPPASANNAMANĀ TASSA VIPULĀ HOTI DAKKHIṆĀ YE TATTHA ANUMODANTI VEYYĀVACCAṂ KARONTI VĀ NA TENA DAKKHIṆĀ ONĀ TEPI PUÑÑASSA BHĀGINO TASMĀ DADE APPAṬIVĀNACITTO YATTHA DINNAṂ MAHAPPHALAṂ PUÑÑĀNI PARALOKASMIṂ PATIṬṬHĀ HONTI PĀṆINANTI. At the proper time, those wise, charitable, and generous folk give a timely gift 84 to the noble ones, who are stable and upright; given with a clear mind, one s offering is vast. Those who rejoice in such deeds or who provide other service do not miss out on the offering; they too partake of the merit. Therefore, with a non-regressing mind, one should give a gift where it yields great fruit. Merits are the support of living beings when they arise in the other world. 智者善供与慷慨 能于圣者起净信 正行所生诸福德 适时适当作供养 供养不失其所值 众人随喜勤修习 若人能修随喜心 亦能共享供养福 布施之人别动摇 适时善为作供养 当念福德诸资粮 众生来世须依赖 Kāladāna Sutta, Timely, AN 5.36. 83 English translation by Bhikkhu Bodhi, http://suttacentral.net/en/an5.36; Chinese translation by Dhammavaro ( 法增 ) Bhikkhu, in Nanchuan Kesong. Often chanted when large groups of people organize a donation for a special occasion, such as a kathina (Thanissaro Bikkhu s note in Chanting Guide of the Dhammayut Order, U.S.A. ) 84 Five timely gifts: (1) One gives a gift to a visitor. (2) One gives a gift to one setting out on a journey. (3) One gives a gift to a patient. (4) One gives a gift during a famine. (5) One first presents the newly harvested crops and fruits to the virtuous ones.

220 RATANATTAYĀNUBHĀVĀDI GĀTHĀ 85 "Ratanattayānubhāvena..." 三宝威力等偈 RATANATTAYĀNUBHĀVENA RATANATTAYATEJASĀ DUKKHAROGABHAYĀ VERĀ SOKĀ SATTU C'UPADDAVĀ ANEKĀ ANTARĀYĀPI VINASSANTU ASESATO JAYASIDDHI DHANAṂ LĀBHAṂ SOTTHI BHĀGYAṂ SUKHAṂ BALAṂ SIRI ĀYU CA VAṆṆO CA BHOGAṂ VUḌḌHĪ CA YASAVĀ SATAVASSĀ CA ĀYŪ CA JĪVASIDDHĪ BHAVANTU TE. Through the power of the Triple Gem, through the radiant energy of the Triple Gem, may suffering, disease, danger, animosity, sorrow, adversity, misfortune, obstacles without number vanish without a trace. 以三宝的威力, 以三宝的威光, 愿痛苦 疾病 危险 怨家 忧愁 敌人和灾祸, 以及各种障难, 全都消失无余! Triumph, success, wealth, and gain, safety, luck, happiness, strength, glory, long life, and beauty, fortune, increase, and status, a lifespan of 100 years, and success in your livelihood - may they be yours. 愿你胜利 成就 财富 利得, 平安 幸福 快乐 健康, 吉祥 寿命和容颜, 财产和声誉增长, 长命百岁, 寿命成就. CULLA MAÑGALACAKKAVĀḶA 86 "Sabbabuddhānubhāvena..." 小千世界吉祥偈 SABBABUDDHĀNUBHĀVENA SABBADHAMMĀNUBHĀVENA SABBASAṄGHĀNUBHĀVENA BUDDHARATANAṂ 85 Often chanted when a gift is being dedicated to the Sangha as a whole (Sanghadana); English translation by Thanissaro Bhikkhu, in Chanting Guide of Dhammayut Order, U.S.A. ; Chinese translation by Mahinda Bhikkhu (China), in Theravada Buddhist Chants. 86 English translation by Thanissaro Bhikkhu, in hanting Guide of Dhammayut Order, U.S.A. ; Chinese translation by Dhammavaro Bhikkhu, in Nanchuan Kesong.

221 DHAMMARATANAṂ SAṄGHARATANAṂ TIṆṆAṂ RATANĀNAṂ ĀNUBHĀVENA CATURĀSĪTISAHASSADHAMMAKKHANDHĀNUBHĀVENA PIṬAKATYĀNUBHĀVENA JINASĀVAKĀNUBHĀVENA 以一切诸佛的威力, 以一切诸法的威力, 以一切僧伽的威力 佛宝, 法宝, 僧宝 这三种宝, 以他们的威力, 结合八万四千法门, 加上经律论藏, SABBE TE ROGĀ SABBE TE BHAYĀ SABBE TE ANTARĀYĀ SABBE TE UPADDAVĀ SABBE TE DUNNIMITTĀ SABBE TE AVAMAṄGALĀ VINASSANTU. 及佛弟子的威力, 愿你所有的疾病, 你所有的恐惧, 你所有的障碍, 你所有困扰, 你所有不祥的征兆, 你所有的厄运, 皆被摧毁. ĀYUVAḌḌHAKO DHANAVAḌḌHAKO SIRIVAḌḌHAKO YASAVAḌḌHAKO BALAVAḌḌHAKO VAṆṆAVAḌḌHAKO SUKHAVAḌḌHAKO HOTU SABBADĀ. ( 愿你的 ) 名誉远扬, ( 愿你的 ) 体力增强, ( 愿你的 ) 肤色增胜,( 愿你的 ) 快乐增进, 一切皆成就 DUKKHAROGABHAYĀ VERĀ SOKĀ SATTU C'UPADDAVĀ ANEKĀ ANTARĀYĀPI VINASSANTU CA TEJASĀ 愿痛苦 疾病 恐惧 仇怨 忧伤 危险及困扰 无一构成障碍, 在众威力下皆被摧毁 JAYASIDDHI DHANAṂ LĀBHAṂ SOTTHI BHĀGYAṂ SUKHAṂ BALAṂ SIRI ĀYU CA VAṆṆO CA BHOGAṂ VUḌḌHĪ CA YASAVĀ SATAVASSĀ CA ĀYŪ CA JĪVASIDDHĪ BHAVANTU TE. 胜利 成功 财富 利得 平安 吉祥 快乐 健康 幸福 长寿 美丽 富贵及名望样样增胜, 长命百岁 愿你生活中事事获得成就 BHAVATU SABBAMAṄGALAṂ RAKKHANTU SABBADEVATĀ SABBABUDDHĀNUBHĀVENA SADĀ SOTTHĪ BHAVANTU TE. 致与您一切的祝福, 愿你得到所有天人的护佑, 仗恃诸佛的威德力, 愿你获得永恒的安乐

222 BHAVATU SABBAMAṄGALAṂ RAKKHANTU SABBADEVATĀ SABBADHAMMĀNUBHĀVENA SADĀ SOTTHĪ BHAVANTU TE. 致与您一切的祝福, 愿得到所有天人的护佑, 仗恃诸法的威德力, 愿你获得永恒的安乐 BHAVATU SABBAMAṄGALAṂ RAKKHANTU SABBADEVATĀ SABBASAṄGHĀNUBHĀVENA SADĀ SOTTHĪ BHAVANTU TE. 致与您一切的祝福, 愿你得到所有天人的护佑, 仗恃僧伽的威德力, 愿你获得永恒的安乐 Through the power of all the Buddhas, the power of all the Dhamma, the power of all the Sangha, the power of the Triple Gem the gem of the Buddha, the gem of the Dhamma, the gem of the Sangha the power of the 84,000 Dhamma aggregates, the power of the Tripitaka, the power of the Victor's disciples: May all your diseases, all your fears, all your obstacles, all your dangers, all your bad visions, all your bad omens be destroyed. May there always be an increase in longevity(life), wealth, glory, status, strength, beauty, and happiness. May suffering, disease, danger, animosity, sorrow, adversity, misfortune obstacles without number vanish through (the Triple Gem's) radiant energy. Triumph, success, wealth, and gain, safety, luck, happiness, strength, glory, long life, and beauty, fortune, increase, and status, a lifespan of 100 years, and success in your livelihood- may they be yours. May there be every good blessing, may the devas protect you, Through the power of all the Buddhas (/Dhamma /Sangha) may you always be well.

223 "SO ATTHALADDHO SUKHITO..." 87 SO ATTHALADDHO SUKHITO VIRUḶHO BUDDHASĀSANE AROGO SUKHITO HOHI SAHA SABBEHI ÑĀTIBHI. May he gain his aims, be happy, and flourish in the Buddha's teachings. 愿他获得利益与幸福, 在正法中成长, 无有诸病苦, 与他的眷属, 快乐的生活 SĀ ATTHALADDHĀ SUKHITĀ VIRUḶHĀ BUDDHASĀSANE AROGĀ SUKHITĀ HOHI SAHA SABBEHI ÑĀTIBHI. May she gain her aims, together with all her relatives, be happy and free from disease. 愿她获得利益与幸福, 在正法中成长, 无有诸病苦, 与她的眷属, 快乐的生活 TE ATTHALADDHĀ SUKHITĀ VIRUḶHĀ BUDDHASĀSANE AROGĀ SUKHITĀ HOTHA SAHA SABBEHI ÑĀTIBHI. May those who gain their aims, together with all their relatives, be happy and free from disease. 愿他们获得利益与幸福, 在正法中成长, 无有诸病苦, 与他们的眷属, 快乐的生活 DEVATĀDISSADAKKHIŅĀNUMODANĀGĀTHĀ 88 "Yasmi.m padese kappeti..." 与天神分享福德偈 YASMIṂ PADESE KAPPETI VASAṂ PAṆḌITAJĀTIYO SĪLAVANT'ETTHA BHOJETVĀ SAÑÑATE BRAHMACĀRINO YĀ TATTHA DEVATĀ ĀSUṂ TĀSAṂ DAKKHIṆAMĀDISE 87 Often chanted after a person s or persons ordination, or after a lay person has taken five or eight precepts. If one man or one woman or a group of persons have ordained or taken the precepts, chant first or second verse or third verse respectively three times. English translation by Thanissaro Bhikkhu, in Chanting Guide of Dhammayut Order, U.S.A. ; Chinese translation by Dhammavaro Bhikkhu, in Nanchuan Kesong. 88 Often chanted when the donor is making an offering on his/her birthday or house-warming. English translation by Thanissaro Bhikkhu, in hanting Guide of Dhammayut Order, U.S.A. ; Chinese translation by Dhammavaro Bhikkhu, in Nanchuan Kesong.

224 TĀ PŪJITĀ PŪJAYANTI MĀNITĀ MĀNAYANTI NAṂ TATO NAṂ ANUKAMPANTI MĀTĀ PUTTAṂ VA ORASAṂ DEVATĀ'NUKAMPITO POSO SADĀ BHADRĀNI PASSATI. In whatever place a wise person makes his dwelling, there providing food for the virtuous, the restrained, leaders of the holy life he should dedicate that offering to the devas there. They, receiving honor, will honor him, being respected, will show him respect. As a result, they will feel sympathy for him, like that of a mother for her child. A person with whom the devas sympathize always sees things go auspiciously. 何国侍奉圣贤者, 愿彼召集具戒者, 同住修习诸梵行, 彼此互为相照应 献诸供品于诸天, 往昔天神亦祭供, 敬礼往昔诸天神, 犹如母亲照顾子, 彼人若得天神助, 必见修道渐进阶 Mahāparinibbāna Sutta, DN16. PAÑCĀMARE AYAGĀTHĀ 89 Buddha s Victory Over Maras PAÑCA MĀRE JINO NĀTHO PATTO SAMBODHI MUTTAMAṂ CATU SACCAṂ PAKĀ SESI DHAMMACAKKAṂ PAVATTAYI ETENA SACCAVAJJENA HOTU ME JAYAMANGALAM Phra Phutthajao dai chaichana kae man thang ha, song thueng sueng khwam trassaru an udom, prakat ariyasaj si khue; Nueng, upathan khan ha rue kong thuk ha kong, an pen thi koet thi tang khong kan ao ma yuet man thue man, pen khwam thuk 89 Composed by Pra Ajahn Mun Puritatto (B.E. 2413-2492); Versions and English translations consulted, anon (http://chanting-book-for-buddha.blogspot.com/p/jayagatha-buddhasvictory-over-maras.html; https://sites.google.com/site/chadamanee/home/pray); Chinese translation by Bhikkhu Dhammavaro ( 法增 ), (http://ti-sarana.blogspot.com/2012/05/blogpost_8189.html)

225 doi yo, khuan ru rop yang thong thae. Song, tanha sam khue khwam yak dai kammakhun ha; khwam yak mi yak pen; khwam yak mai mi yak mai pen. Sam, nirot rue khwam dap tanha doi mai luea khue khwam dap thuk rue khwam suk yang ying, khuan kratham hai jaeng nirot rue nipphan duai panya. Si, ariyamak mi ong paet khue thang damnoen chiwit hai thueng khwam dap thuk, khuan jaroen tham hai mak. Phra Phuttha ong song khen kong lo haeng Thammajak hai mun pai nai lok, duai kan klao kham sat jing ni, kho hai khaphajao jong mi chaichana kae man thang puang. The Perfectly Enlightened One had overcome the five Maras, attained by himself the highest wisdom, had expounded the Four Noble Truths and set the Wheel of Dhamma in motion. By these words of Truth, may I have a victory blessing. 佛善解无阴魔, 成就无上菩提, 开演四圣谛, 常转正法轮, 以此真实语, 愿我得胜利. Note: Māra is opposed to Nibbāna. Mara personifies the roots of unskillful actions. It obstructs and distracts us from doing skillful actions. There are five kinds of Māra: Māra as defilements, as five aggregates, as kamma-formations, as deity (Devaputra), and as death. Suppavāsāsutta (Udana 2.8) 90 Asātaṃ sātarūpena, piyarūpena appiyaṃ; Dukkhaṃ sukhassa rūpena, pamattamativattatī The disagreeable in an agreeable form, the unlovely in a lovely form, the painful in the form of pleasure, overcome the heedless one. 由不快者成快相, 不喜者而成喜相, 放逸者苦为乐相, 克 制放逸苦为乐 90 English translation by Bhikkhu Bodhi http://suttacentral.net/en/ud2.8; Chinese translation by 菩提僧團 https://sites.google.com/site/palishengdian/pali/da/kn/ud/ud2

226 REFERENCES AND ONLINE RESOURCES A Chanting Guide of the Dhammayut Order in the U.S.A. (Thanissaro Bhikkhu) and the Chinese translation of the same by 良稹. Chanting books of Nirodharam Bhikkhuni Arama (Thai script). Chanting Book of Wat Pradhātu Srī Chomtong Voravihāra. Chanting Book Pāli Language with English Translation (2 nd Edition, 2012), The Council of Thai Bikkhus, U.S.A. Legend of Paritta Protective Chants and Background Stories, composed by Somdet Phramahadhirajahn. Nanchuan Kesong by Dhammavaro Bhikkhu ( 法增比丘 ). Tusita Chanting Book by Bhikkhu U Mangala. 上座部佛教念诵集 (Theravāda Buddhist Chants) _V1.3 by Mahinda Bhikkhu (China). 佛弟子 日常課誦本 (Anagarika Dhammajivi 釋性恩 ). 人施设论 (online edition) by Bhikkhu Dhammagutta ( 护法比丘 ), published by 原始佛教学院. The Dhammapada The Buddha s Path of Wisdom, translated by Acharya Buddharakkhita (E-book edition, 2012), and Chinese translation of the same book by Yeh chün( 葉均 ). (All Dhammapada verses quoted in this book are from this source). The Numerical Discourses of the Buddha, a Translation of Aṅguttara Nikāya by Bhikkhu Bodhi, (2012), Wisdom Publications. The Middle Length Discourses of the Buddha, a New Translation of Majjhima Nikāya by Ñanamoli Bhikkhu and Bhikkhu Bodhi (1995), Wisdom Publications. (and a number of other chanting books see cited separately in text). Translations of discourses and commentaries by Bhikkhu Bodhi, Ñanamoli Bhikkhu, Mahathera Nyanaponika, Thanissaro Bhikkhu, 菩提僧團, 莊春江, Sister Uppalavana and many others from online sources. Some useful online resources: SuttaCentral at http://suttacentral.net/ Mettanet-Lanka at http://www.metta.lk/tipitaka/ 巴利聖典網站 at https://sites.google.com/site/palishengdian/ Access to Insight at http://www.accesstoinsight.org/ Buddhist Publication Society at http://www.bps.lk/library_wheels.php 莊春江工作站 at http://agama.buddhason.org/

227 ANUMODANA Rejoicing With Donors รายนามผ ร วมบ ญ We rejoice with all the donors (as listed below and still some others unnamed) who make possible the printing and distribution of this gift of Dhamma for free. May their generous deed support the cause for their attainment of Nibbāna. May all sentient beings rejoice in this good deed. ค ณกมล-ค ณอ ไร ว ชรย งยง ค ณกมลร ตน แสงส หนาท และ ครอบคร ว ค ณเกษมส นต แสงส หนาท และ ครอบคร ว ค ณจ นทร ฉาย หว นแก ว ค ณต ง-ค ณต ม ค ณแต ว (คร วมะยม) พร อม ครอบคร วและเพ อน ค ณท ศน นท เอ ยมผ องใส ค ณน รดา จ นทร ร ตน ค ณพ ชญา มะล (ตะว น) ค ณเพ ญเด อน ปราศร ย ค ณรว ณ ช จ ตราอ อนน อม ค ณว ระวรรณ เร องย ทธ การณ ค ณสมบ รณ -ค ณกรรณ การ จ นบ ญม ค ณส จต รา ล (โรงแรมค มภ คา) ค ณส เทพ เสาวรส และครอบคร ว ค ณส พจน ชาญว น จถาวร ค ณเอกร นทร -ค ณพรพรรณ ว ชรย งยง ค ณเอกล กษณ -ค ณส ธ รา ว ชรย งยง ครอบคร ว ส กขมานาส นต ญาณ Nuntapun Printing Ms Khoo Sek Pin (Malaysia) Ama (Mdm) Teh Eng Neoh (Malaysia) Ms Sarah McClean (U.K./Thailand) Ms Cheryl Wilfong (U.S.A.) Ms Verity Kinston (U.K.) Mr Oliver Hargreave (U.K./Thailand) Mr Denis Grey (U.S.A./Thailand) Ms Andrea Drost (Netherlands) Ms Marie-Eve Tremblay (Canada) Meriam Charbonneau (Canada) Mr Tan Swee Tian (Malaysia) Ms Wyllyn Lau (Singapore) Ms Lau Wing Har (Singapore) ญาต ธรรม ส กขมานาฐ ดา ค ณหมอส จาร ย และเพ อน ค ณเอ อ ง ค ณอาร เกตว น ค ณย วด กองท นส กขมานาบ ว

228 Notes

MITTA GĀTHĀ * The Verses on Friends 賢友偈 AÑÑADATTHU HARO MITTO One who makes friends only to cheat them, 交友只为欺诈的人 YO CA MITTO VACĪ-PARAMO, One who is good only in word, 言而无信的人 ANUPIYAÑCA YO ĀHU, One who flatters & cajoles, 阿谀哄骗的人 APĀYESU CA YO SAKHĀ, And a companion in ruinous fun: 追求有害娱乐的同伴 : ETE AMITTE CATTĀRO ITI VIÑÑĀYA PAṆḌITO These four the wise know as non-friends. 这四类, 智者知其非友 ĀRAKĀ PARIVAJJEYYA Avoid them from afar, 远离他们, MAGGAṂ PAṬIBHAYAṂ YATHĀ. Like a dangerous road. 如避险道 UPAKĀRO CA YO MITTO, A friend who is helpful, 乐助的友人 SUKHA-DUKKHO CA YO SAKHĀ, One who shares in your sorrows & joys, 与你分担忧喜的人 ATTHAKKHĀYĪ CA YO MITTO, One who points you to worthwhile things, 指点你趋向善益的人 YO CA MITTĀNUKAMPAKO, One sympathetic to friends: 同情友伴的人 : ETEPI MITTE CATTĀRO ITI VIÑÑĀYA PAṆḌITO These four, the wise know as true friends. 这四类, 智者知其为真友. SAKKACCAṂ PAYIRUPĀSEYYA Attend to them earnestly, 殷切关心他们, MĀTĀ PUTTAṂ VA ORASAṂ. As a mother her child. 如母亲照顾孩子 Verses 115-118, Sigāla Sutta, DN31. * English translation by Thanissaro Bhikkhu, in Chanting Guide of Dhammayut Order, USA ; Chinese translation by 良稹, in 巴利經誦選譯巴英中對照, http://www.dhammatalks.org/dhamma/chanting/verses2.htm; Back cover, Soma Sutta - English translation by Bhikkhu Bodhi, http://suttacentral.net/en/sn5.2; Chinese translation by 菩提僧團, at https://sites.google.com/site/palishengdian/pali/da/sn/sn5/sn5-1.

Māra 恶魔 to Somā Bhikkhuni 苏摩比丘尼 : YAṂ TAṂ ISĪHI PATTABBAṂ, ṬHĀNAṂ DURABHISAMBHAVAṂ; NA TAṂ DVAṄGULAPAÑÑĀYA, SAKKĀ PAPPOTUMITTHIYĀ TI. That state so hard to achieve which is to be attained by the seers, Can t be attained by a woman with her two-fingered wisdom. 圣者所至处是处甚难至非女二指智能待至彼处 Somā Bhikkhuni 苏摩比丘尼 to Māra 恶魔 : ITTHIBHĀVO KIṂ KAYIRĀ, CITTAMHI SUSAMĀHITE; ÑĀṆAMHI VATTAMĀNAMHI, SAMMĀ DHAMMAṂ VIPASSATO. What does womanhood matter at all when the mind is concentrated well, When knowledge flows on steadily as one sees correctly into Dhamma. 心入于寂静女形复何障智慧已显现即见无上法 YASSA NŪNA SIYĀ EVAṂ, ITTHĀHAṂ PURISOTI VĀ; KIÑCI VĀ PANA AÑÑASMI, TAṂ MĀRO VATTUMARAHATĪ TI. One to whom it might occur, I am a woman or I am a man Or I am anything at all is fit for Māra to address. 我若思男女思此为何物心感于如是即应恶魔语 Somā Sutta 蘇摩 (SN 5.2, 163) อารามภ กษ ณ น โรธาราม 127 หม 6 ต.ดอยแก ว อ.จอมทอง จ.เช ยงใหม 50160 โทร. 084-804-2040, 081-634-2242 อารามภ กษ ณ ส ทธจ ตต 88/1 หม 9 ต.ลวงเหน อ อ.ดอยสะเก ด จ.เช ยงใหม 50220 โทร. 081-903-4393, 081-205-5416 FOR FREE DISTRIBUTION 免费赠阅 Aram Bhikkhuni Nirodharam (Niro 1) 127 Moo 6, Tambol Doi Kaew, Amphur Jomthong, Chiangmai, Thailand, 50160 Tel: (66)084-804-2040 (66)081-634-2242 Aram Bhikkhuni Suddhajit (Niro 2) 88/1 Moo 9, Tambol Luang Nua, Amphur Doi Saked, Chiangmai, Thailand, 50220 Tel: (66)081-903-4393 (66)081-205-5416 NOT FOR SALE 非卖品