..续本文上一页right view, right effort, & right mindfulness -- run & circle around right livelihood.

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

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

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

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

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

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

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

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

　　"This Dhamma discourse on the Great Forty has been set rolling and cannot be stopped by any contemplative or priest or deva or Mara and Brahma or anyone at all in the world. 这大四十的开示已经在世间传播，不能被任何婆罗门、比丘、天、魔、梵或任何人所阻止。

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

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

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

　　 For fear of criticism, opposition, & reproach."

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

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

　　这就是世尊所说。比丘们非常满意，对世尊的话心生喜悦。

　　-- MN 117

　　对比：杂阿含785经:

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

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

《世间八正道和出世间八正道 - 南传中部第117经 Maha-cattarisaka Sutta》全文阅读结束。