..續本文上一頁right view, right effort, & right mindfulness -- run & circle around right livelihood.

　　努力祛除不正命建立正命，就是正精進。念念覺知地祛除邪命、建立並保持正命就是正念。因此正見、正精進和正念叁法運行和環繞正命。

　　Of those, right view is the forerunner. And how is right view the forerunner

　　 In one of right view, right resolve comes into being. In one of right resolve, right speech comes into being. In one of right speech, right action... In one of right action, right livelihood... In one of right livelihood, right effort... In one of right effort, right mindfulness... In one of right mindfulness, right concentration... In one of right concentration, right knowledge... In one of right knowledge, right release comes into being. Thus the learner is endowed with eight factors, and the Arahant with ten.

　　在這些要素中，正見是前導。正見是怎樣做前導的呢？有正見的人，正思維産生；有正思維的人，正語産生；有正語的人，正行産生；有正行的人，正命産生；有正命的人，正精進産生；有正精進的人，正念産生；有正念的人，正定産生；有正定的人，正智産生；有正智的人，正解脫産生。有學人具有八個要素，阿羅漢具有十個要素。

　　Of those, right view is the forerunner. And how is right view the forerunner

　　 In one of right view, wrong view is abolished. The many evil, unskillful qualities that come into play with wrong view as their condition are also abolished, while the many skillful qualities that have right view as their condition go to the culmination of their development. (Similarly with the remaining factors up through:) In one of right release, wrong release is abolished. The many evil, unskillful qualities that come into play with wrong release as their condition are also abolished, while the many skillful qualities that have right release as their condition go to the culmination of their development.

　　在這些要素中，正見是前導。正見是怎樣做前導的呢？有正見的人，邪見被揚棄；以邪見爲生起之因的諸惡不善法亦被揚棄，而以正見爲因的諸善法則走向其發展的最高峰。……(其余的要素類推)。有正智的人，邪智被揚棄；以邪智爲生起之因的諸惡不善法亦被揚棄，而以正智爲因的諸善法則走向其發展的最高峰。有正解脫的人，邪解脫被揚棄；以邪解脫爲生起之因的諸惡不善法亦被揚棄，而以正解脫爲因的諸善法則走向其發展的最高峰。

　　"Thus, monks, there are twenty factors siding with skillfulness, and twenty with unskillfulness. 因此，比丘們，有二十要素爲善，二十要素爲不善。

　　"This Dhamma discourse on the Great Forty has been set rolling and cannot be stopped by any contemplative or priest or deva or Mara and Brahma or anyone at all in the world. 這大四十的開示已經在世間傳播，不能被任何婆羅門、比丘、天、魔、梵或任何人所阻止。

　　"If any priest or contemplative might think that this Great Forty Dhamma discourse should be censured & rejected, there are ten legitimate implications of his statement that would form grounds for censuring him here & now. If he censures right view, then he would honor any priests and contemplatives who are of wrong view; he would praise them. If he censures right resolve... right speech... right action... right livelihood... right effort... right mindfulness... right concentration... right knowledge... If he censures right release, then he would honor any priests and contemplatives who are of wrong release; he would praise them. If any priest or contemplative might think that this Great Forty Dhamma discourse should be censured & rejected, there are these ten legitimate implications of his statement that would form grounds for censuring him here & now.

　　如果任何比丘或婆羅門認爲大四十法開示應該被責難和拒絕，那麼他的話意味著有十種理由他應當在此時此地被責難。如果他責難正見，那麼他會尊敬邪見的比丘和婆羅門；他會贊揚他們。……如果他責難正解脫，那麼他會尊敬邪解脫的比丘和婆羅門；他會贊揚他們。如果任何比丘或婆羅門認爲大四十法開示應該被責難和拒絕，這些就根據他的話應當在此時此地被責難的十種理由。

　　"Even Vassa & Bhañña -- those teachers from Okkala who were proponents of no-causality, no-action, & no-existence -- would not think that this Dhamma discourse on the Great Forty should be censured & rejected. Why is that

　　 For fear of criticism, opposition, & reproach."

　　即使象Vassa和Bhanna這些來自于Okkala的、宣揚無因果、無行、斷滅論的(外道)論師也不會認爲這關于大四十法的開示應當被責難和拒絕。爲什麼？因爲他們害怕受到批評、反對和譴責。

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

　　這就是世尊所說。比丘們非常滿意，對世尊的話心生喜悅。

　　-- MN 117

　　對比：雜阿含785經:

　　(七八五)如是我聞。一時。佛住舍衛國祗樹給孤獨園。爾時。世尊告諸比丘。如上說。差別者。何等爲正見。謂正見有二種。有正見。是世．俗。有漏．有取。轉向善趣。有正見。是聖．出世間。無漏．無取。正盡苦。轉向苦邊。何等爲正見有漏．有取。向于善趣。若彼見有施．有說。乃至知世間有阿羅漢。不受後有。是名世間正見。世．俗。有漏．有取。向于善趣。何等爲正見是聖．出世間。無漏．不取。正盡苦。轉向苦邊。謂聖弟子苦苦思惟。集．滅．道道思惟。無漏思惟相應。于法選擇。分別推求。覺知黠xia2慧。開覺觀察。是名正見是聖．出世間。無漏．不取。正盡苦。轉向苦邊。何等爲正志。謂正志二種。有正志世．俗。有漏．有取。向于善趣。有正志。是聖．出世間。無漏．不取。正盡苦。轉向苦邊。何等爲正志有世．俗。有漏．有取。向于善趣。謂正志出要覺．無恚覺．不害覺。是名正志世．俗。有漏．有取。向于善趣。何等爲正志是聖．出世間。無漏．不取。正盡苦。轉向苦邊。謂聖弟子苦苦思惟。集．滅．道道思惟。無漏思惟相應心法。分別自決意解。計數立意。是名正志是聖．出世間。無漏．不取。正盡苦。轉向苦邊。何等爲正語。正語有二種。有正語。世．俗。有漏．有取。向于善趣。有正語。是聖．出世間。無漏．不取。正盡苦。轉向苦邊。何等爲正語世．俗。有漏．有取。向于善趣。謂正語離妄語．兩舌．惡口．绮語。是名正語世．俗。有漏．有取。向于善趣。何等正語是聖．出世間。無漏．不取。正盡苦。轉向苦邊。謂聖弟子苦苦思惟。集．滅．道道思惟。除邪命。念口四惡行．諸余口惡行。離于彼。無漏．遠離．不著。固守．攝持不犯。不度時節。不越限防。是名正語是聖．出世間。無漏．不取。正盡苦。轉向苦邊。何等爲正業。正業有二種。有正業。世．俗。有漏．有取。向于善趣。有正業。是聖．出世間。無漏．不取。正盡苦。轉向苦邊。何等爲正業世．俗。有漏．有取。轉向善趣。謂離殺．盜．婬。是名正業世．俗。有漏．有取。轉向善趣。

　　何等爲正業是聖．出世間。無漏．不取。正盡苦。轉向苦邊。謂聖弟子苦苦思惟。集．滅．道道思惟。除邪命。念身叁惡行．諸余身惡行數。無漏．心不樂著。固守．執持不犯。不度時節。不越限防。是名正業是聖．出世間。無漏．不取。正盡苦。轉向苦邊。何等爲正命。正命有二種。有正命。是世．俗。有漏．有取。轉向善趣。有正命。是聖．出世間。無漏．不取。正盡苦。轉向苦邊。何等爲正命世．俗。有漏．有取。轉向善趣。謂如法求衣食．臥具．隨病湯藥。非不如法。是名正命世．俗。有漏．有取。轉向善趣。何等爲正命是聖．出世間。無漏．不取。正盡苦。轉向苦邊。謂聖弟子苦苦思惟。集．滅．道道思惟。于諸邪命無漏．不樂著。固守．執持不犯。不越時節。不度限防。是名正命是聖．出世間。無漏．不取。正盡苦。轉向苦邊。何等爲正方便。正方便有二種。有正方便。世．俗。有漏．有取。轉向善趣。有正方便。是聖．出世間。無漏．不取。正盡苦。轉向苦邊。何等爲正方便世．俗。有漏．有取。轉向善趣。謂欲．精進．方便超出．堅固建立。堪能造作精進．心法攝受．常不休息。是名正方便世．俗。有漏．有取。轉向善趣。何等爲正方便是聖．出世間。無漏．不取。盡苦。轉向苦邊。謂聖弟子苦苦思惟。集．滅．道道思惟。無漏憶念相應心法。欲．精進．方便．勤踴。超出．建立堅固．堪能造作精進。心法攝受．常不休息。是名正方便是聖．出世間。無漏．不取。正盡苦。轉向苦邊。何等爲正念。正念有二種世．俗。有漏．有取。轉向善趣。有正念。是聖．出世間。無漏．不取。正盡苦。轉向苦邊。何等爲正念世．俗。有漏．有取。轉向善趣。若念．隨念．重念．憶念。不妄．不虛。是名正念世．俗。有漏．有取。正向善趣。何等爲正念是聖．出世間。無漏．不取。轉向苦邊

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