1-2 智階 WISDOM STAGES

1-2 智階 Wisdom Stages

佛陀透過三個階段體證四聖諦。因為沒有人可以教他，因此他靠自己體會三個智階。

The Buddha passed through three stages in realizing the Four Noble Truths. He realized all three wisdom stages by himself, because there was no one to teach him.

1. 諦智 Sacca-nana

第一智階，稱為諦智，他體會到：

In the first wisdom stage, called sacca-nana, he realized:

1) 苦諦的十一種行式：（五蘊的）生，（五蘊的）老，（五蘊的）死，哀傷，憂慼，（肉體的）疼痛，苦惱（心靈的苦），失望，關於愛別離，怨憎會，求不得。

1) The Truth of Suffering ( Dukkha Sacca ) which has eleven types: birth (of five khandas), decay (old age of five khandas), death (of five khandas), sorrow, lamentation, pain (bodily), grief (mental suffering), despair, association with the unpleasant, separation from the pleasant, not getting what you want.

所有的苦都是由於對五蘊的執取。

All dukkha is clinging caused by the five khandas.

2) 苦之因（集諦）：欲貪、色貪、無色貪（見1-4-5節「四聖諦」）。

2) Cause of Suffering (Samudaya Sacca): kammatanha (sensual crav-ing), bhavatanha (craving for existence), vibhavatanha (craving for non-existence). (See “Noble Truths,” 1.4.5)

3) 苦之滅（滅諦）：涅槃是止息苦因（集諦）和果（苦諦）的法，因滅果即滅。

3) Cessation of Suffering (Nirodha Sacca) : Nirodha (Nibbana) is the dhamma that extinguishes the cause of suffering (Samadaya Sacca) and the result (Dukkha Sacca). When the cause is extinguished, the result is extinguished.

4) 滅苦之道（道諦）：八正道是中道，是唯一可以滅苦的修法。

4) The Path to End Suffering (Magga Sacca) : The Eight-Fold Path is the Middle Way (Majjhima Patipatta) and is the only practice that can reach Cessation of Suffering.

2. 作智 Kicca-Nana

This is actual practice based on stage I . Dukkha must be realized by practice; Samudaya must be eradicated by practice; Nirodha must be reached by practice; Magga Sacca must be developed by practice.

這是以第一智階為基礎的實修。苦必須靠修行來認知。集（苦之因）必須靠修行來斷除。滅（涅槃）必須靠修行來證得。道（八正道）必須靠修行來發展。

3. 證智 Kata-nana

證智是成果，或認知所修的與四聖諦之關係的智見。這三智（諦智、作智、證智）被看成是「三層相關的智見和內觀」→與四聖諦有關的三種直觀智見。

Kata-nana is fruition, or knowledge of what has been done with regard to the Four Noble Truths. The three yanas (sacca-nana, kicca-nana, kata-nana) are known as “Thrice-revolve knowledge and insight” --- the three aspects of intuitive knowledge regarding the Four Noble Truths.

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佛陀在悟道的當夜經歷了四聖諦的三個智階（他經歷了4×3＝12階）三個智階（諦智、作智、證智），每一智階乘上四個聖諦。

The Buddha passed through these three stages of the Four Noble Truths on Enlightenment night (4x3=12 stages that he passed through). Then he realized knowledge of the three yanas (sacca-nana, kicca-nana, kata-nana), each time with the Four Noble Truths.

修行者要像佛陀一樣的滅苦，必先了解第一智階（諦智），然後了解修法並遵循修法（作智）。這兩種智慧配合在一起，就是我們所要做的修行。

The yogi who wants to end suffering like the Buddha, must understand the first wisdom (sacca-nana), then follow the practice and understand the practice too (kicca-nana). Then the two wisdoms have to work together, as we are doing now in practice.

如果你了解每一智階（諦智），而修第二智階（作智），然後乘上四個聖諦得到4×2＝8，就是你現在的毗婆奢那修法。如果你了解結果（證智）就是4×3＝12，亦即修行者已成就了出世間法。

If you realize the first wisdom (sacca-nana), and practice the second (kicca-nana), then times the Four Noble Truths we have 4x2 = 8, which is where your vipassana practice is now. If you realize result (kata-nana), it is 4x3 = 12, at which point the yogi reaches lokuttara dhamma (supramundane).

在佛陀悟道不久之後的說法（初轉法輪經）之中，他用以下的詞句描述三個智階。

In the sermon delivered shortly after his enlightenment (“Setting in Motion the Wheel of Doctrine”), the Buddha described the 3 Wisdom Stages as follows:

諸比丘！我于此四聖諦，以如此三轉十二行相，如實智見上未為完成清淨期間，諸比丘！我于天、魔、梵天世界、沙門、婆羅門、人、天眾世界、不稱現等覺無上等正覺。

And so long, monks, as the vision of knowledge of these four ariyan truths, with the 3 sections and 12 modes as they really are, was not well purified by me, so long was I, monks, not thoroughly awakened as to the world with its devas, with its Maras, with its Brahmas, with its recluses and brahmans, its atures with devas and men. this I knew.

諸比丘！然我于此四聖諦，以如此三轉十二行相，如實智見上已完成清淨故，諸比丘！我于天、魔、梵天世界、沙門、婆羅門、人、天眾世界、稱現等覺無上等正覺。

But when, monks, the vision of knowledge of these four ariyan truths, with the 3 sections and 12 modes as they really are, was well purified by me, then was I, monks, thoroughly awakened with the supreme full awakening as to the world…This I knew.

又於我智生、見我心解脫不動。此我最後身，不更受後有。（南傳律藏大品第一大楗度）

Moreover, the vision of knowledge arose in me: “Freedom of mind is for me unshakeable, this is the last birth, there is not now again-becoming.” (Book of the Discipline, IV, 16, 21)

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