14 The Four Noble Truths 四聖諦

1-4 THE FOUR NOBLE TRUTHS (ARIYA SACCA)

在前一節中（1-3節），我們知道修行三十七道品的目標是體證四聖諦（圖1-1），而四聖諦包括：

In the preceding Section (1.3), we saw that the goal of the thirty-seven Enlightenment Qualities was the Four Noble Truths (Figure 1-1). The Noble Truths consist of:

(1) 苦諦（苦的真理，五蘊或身心是苦）

(1) Dukkha Sacca (The truth of suffering. The five Khandas, or rupa and nama, are suffering.)

(2)集諦（苦的起因=貪愛或渴愛）

(2) Samudaya Sacca (The cause of the arising of dukkha = tanha or craving.)

(3) 滅諦（苦的止息=涅槃）

(3) Nirodha Sacca (Cessation of defilements = nibbana)

(4)道諦（八正道）

(4) Magga Sacca (Eight-Fold Path)

1-4-1 四聖諦的特質回上

1.4.1 Characteristics of the Four Noble Truths

(1) 苦諦：以不安定，無法保持相同的狀態為其特質。身心二者都是不安的，身的不安是由於苦苦，心的不安是從未找到一個快樂的所緣→會覺得快樂，事實上只是暫時息苦而已，滅苦的聖者不會再一直迫切地追求不同的事物來滿足自己的快樂，因為他們的心已經平靜而且滿足。

1) Dukkha-Sacca: Characterized by restlessness, inability to stay the same. Both body and mind are restless. Body is restless from dukkha-vedana, and mind ever seeks to find a new object of pleasure – to be happy, when they are in fact just curing suffering. The one who ends suffering doesn’t seek constantly and compulsively for different objects of pleasure but has peace and contentment.

(2)集諦：這種不安和尋樂的因是集（三種貪愛）。身心不停的運作：看、聽、觸、嗅、探究、取決等等。

(2) Samudaya-Sacca: The cause of this restlessness and pleasure-seek-ing is Samudaya (the three tanha). Rupa and nama never stop working; seeing, hearing, touching, smelling, investigating, determaining, etc.

(3) 滅諦：解除不安的特質，因為心己經遠離了貪愛而擁有涅槃的寂靜。

(3) Nirodha-Sacca: Characterized by freedom from restlessness, be-cause it is free of tanha; has the peacefulness of nibbana.

(4)道諦：以體證四聖諦及達到涅槃所必須具備的美德為特質。

(4) Magga-Sacca: Characterized by having the proper qualities neces-sary to realize the Four Noble Truths and reach nibbana.

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1-4-2 應用四諦法回上

1.4.2 Applying the Noble Truths

(1) 體會苦（苦是五蘊：身心）這不是一般的苦（酸痛等）而是根本的苦（苦諦）。

(1) Realizing suffering (suffering is the Five Khandas:rupa and nama). This is not ordinary suffering (aches and pains) but inherent suffering (dukkha-sacca).

(2) 集是苦的因。

(2) Samudaya is the cause of suffering.

(3) 涅槃（苦的止息：滅）

(3) Nirodha (suffering is extinguished: cessation)

(4) 奉行八正道可以體證四聖諦。

(4) Following the Eight-Fold Path leads to realizing the Four Noble Truths.

1-4-3 此修法為何符合四聖諦回上

1.4.3 How this Practice Fits the Four Noble Truths

（1）此修法顯示苦諦：因此我們修行是要體會苦，苦即身心。

(1) It shows the truth of suffering:And so we practice to realize suffer-ing. Suffering is rupa and nama.

（2）此修法顯示煩惱造成苦：因此我們修行要拔除貪愛，我們越能體會苦就越能斷除渴愛（貪愛）→因為貪愛即是妄執身心為「我」，而且以為「我」受苦的邪見。

2) It shows defilements lead to suffering: So we practice to eradicate tanha. The more we realize suffering the more craving (tanha) is eradicated – because tanha has the wrong view that rupa and nama are “we”, and that “we” suffer.

（3）斷除煩惱可以導致滅（涅槃），因為貪愛斷得越多，就越接近涅槃。

3) Reducing defilement leads toward cessation (nirodha) because the more craving is eradicated, the closer you get to nirodha, or nibbana.

（4）我們越接近涅槃即是越圓滿八正道。

4) The more we reach cessation, the more the 8-Fold Path is deve-loped.

如果以般若智慧體證苦諦，就證到所有的四聖諦，修行也就圓滿了。

If panna realizes dukkha sacca, then all Four Noble Truths are real-ized, and the practice is perfect.

1-4-4 苦諦回上

1.4.4 Dukkha-Sacca

只要我們（身心）存在著就一直要受苦，這即是苦諦，而苦諦是無法對治的。（只有苦苦和行苦可以對治）身心是隨時隨地受苦的。

We (nama-rupa) are suffering in this existence all the time. This is dukkha-sacca and cannot be remedided. (Only dukkha-vedana and sankhara-dukkha can be remedied). Rupa and nama are always suffering in every position, all the time.

苦有兩種基本形式：

There are two basic kinds of dukkha sacca:

a) 因煩惱而有苦，或稱心苦。

a) Dukkha with kilesa, or mental dukkha

b) 因肉體而有苦，或稱身苦。

b) Dukkha with vipaka, or physical dukkha.

第一種苦，可以在今生此地，由修毗婆舍那一直到證阿羅漢果而斷除的苦。第二種苦，肉體的苦是今生無法避免的苦。如果阿羅漢活著時，他還是有肉體上的苦。因為肉體是「果」→是投胎出生有身心（由集而成）就要受苦的必然結果。

The first kind can be got rid of in this life, right here and now, by practicing vipassana until Arahatship is reached. The second kind, with vipaka, can’t be eliminated in this life. If and arahant is alive, he still has dukkha with vipaka. Vipaka means “fruit or result”, and in this case refers to suffering which is the natural result of being reborn through having rupa and nama (caused by samudaya).

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身心本身是輪迥出生的結果。以無明、貪愛為因。唯有斷除無明貪愛才能不再出生（達到圓滿涅槃），才能避免五蘊身。

Nama and rupa are themselves the result of rebirth, caused by avijja (ignorance) and tanha (craving). This can only be eliminated by not being reborn (reaching full nibbana), and thus being rid of the five khandas.

1-4-4-1 苦的四種形式

1-4-4-1 Four Types of Dukkha:

1) 苦苦（一般肉體上的疼痛→而心知痛→且身痛會引起心苦，只有證得阿羅漢果的人，才是只覺得身痛而不會引起心苦）。

1) Dukkha Vedana (regular pain in body – and the nama that knows it – and mental suffering caused by the body pain. Except with an arahant, who feels only body pain).

2) 行苦（修行在變換姿勢時正在變化或止息的疼痛。行苦比苦苦更難體會）。

2) Sankhara Dukkha (in practice, pain that is being changed or cured, by changing position. This is harder to see than dukkha vedana).

3) 苦相（照見身心的三法印而生起對苦的認知，這是在十六階智中的第四階智所體證的→生滅隨觀智。）

3) Dukkha Lakkhana (the knowledge that suffering as seen in rupa and nama has the three characteristics. This is realized at the fourth of the sixteen yanas – knowledge of contemplation on rise and fall (udayabbaya-nana).

4) 苦諦就是認知身心全然是苦，而我們無法改變任何事情的真理→這是真正的事實。如：我們無法改變老、病、死。由煩惱而生的苦在證得阿羅漢果以後就滅除了，但肉體上的苦只有在死後不受後有的情況下才能滅除的。

4) Dukkha Sacca is the truth that suffering is inherent, and we can’t change anything – and this is the real truth. And we can’t change getting old, getting sick, and dying. Dukkha with kilesa can be erased by reaching the Arahatta Path; but this is dukkha with vipaka (see Glossary) and can only be changed by not being reborn.

苦苦就像醫院中的病患。

Dukkha vedana is like a patient in a hospital.

行苦就像一個不樂於照顧病人的護士。

Sankhara dukkha is like a nurse who feels unpleasant from having to take care of the patient.

初學者要先體會苦苦，因為苦苦最容易體會，然後接著就能體會行苦，行苦比苦苦更難體會，要體會苦相就必須具足實相般若了。

The beginning practitioner must realize dukkha vedana first, because it is easier to see. Then, sankhara dukkha will follow, which is more difficult to see than dukkha vedana. Dukkha lakkhana requires vipassana wisdom.

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以智慧證得苦諦時，修行者就體會到世間唯苦無樂。而體證了苦諦就圓滿了所有四聖諦。

When dukkha sacca is realized by wisdom, then the yogi will see there is only suffering in the world, and no happiness. When dukkha sacca is seen, all Four Noble Truths are realized

1-4-4-2佛佗所發現的十一種苦諦

1.4.4.2 Eleven Kinds of Dukkha Sacca that the Buddha Discovered.

所有的苦是來自於五蘊的執取。

All dukkha is clinging - caused by the Five Khandas.

任何對肉體的存在感到欣喜的人；對於眼見色、耳聞聲或想像認知、或心行或意識的造作感到欣喜的人；他就是喜歡受苦，對於這種喜歡受苦的人就無法滅苦。（相應部尼柯耶，XXII，29）

Whoso delights in corporeality in seeing or hearing, or perception or mental formation or consciousness, he delights insuffering, and whoso delights in suffering will not be freed of suffering
(Samuttanikaya, XXII, 29)

於色愛喜者；則於苦愛喜。於苦愛喜者；則於苦不能解脫。
（雜阿含經第一頁第七經，大藏經第二冊， 2-99-7）

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以上所引用的內容是談到苦的反面→樂，因為樂是無常，無法一直保持樂，所以樂也是苦，因為樂是無法控制的，是無我的。

The above quotation refers to the opposite of dukkha, which is sukha (pleasure). Because sukha is impermanent and can’t stay the same, it is dukkha; and since it is out of control, it is anatta.

為了滅苦，我們要靠修行來體會苦，以智慧照見苦可以使你脫離輪迥。因為煩惱是剛強而頑固的，所以必須以智慧體證苦來滅除煩惱。

In order to end suffering we have to realize dukkha through practice. Seeing dukkha with wisdom will lead you out of vata (rebirth). Because kilesa is very strong and tenacious, it is necessary to use wisdom that realizes dukkha to eliminate it.

修行者必須以當下的身心為所緣來觀照苦，因為身心即是苦諦。以智慧照見越多苦，就能從修行中穫得越多利益。

When observing dukkha, one has to use rupa and nama in the present moment as object, because rupa and nama are dukkha sacca. The more dukkha is seen by wisdom, the more benefit will be gained from the practice.

這種利益就是能斷除貪愛。而樂體會得越多，就遮蔽越多的苦，修行就越少受益。

This benefit is the erasing of tanha. The more sukha (happiness) is seen, the more suffering will be obscured and the less benefit will come from the practice.

有些修行者不去體會苦，反而耽著於樂受（定）→而且變成越來越喜歡樂受，而他們所貪著的其實就是五蘊。五蘊有苦受、樂受、捨受→所以他們是特別喜歡五蘊的樂受。有了這些樂受，修行者會以為這種樂受即是涅槃。這種樂受不像真正的涅槃一樣能斷除煩惱而拔除對身心的執取。（涅槃不屬於五蘊。）

Some practitioners instead of seeing dukkha, indulge in sukha instead (samadhi), and they grow to like it. What they like, actually is the Five Khandas. The Five Khandas have dukkha vedana, sukha vedana, and upekkha vedana – so specifically they like sukha vedana in the Five Khandas. Experiencing this, practitioners think it is nibbana. This feeling (sukha vedana) can’t get rid of kilesa, and bring disgust with rupa and nama, as true nibbana does. (Nibbana is out of the Five Khandas.)

1-4-4-3 六根中的苦

1.4.4.3 Dukkha in the Six Senses

五蘊（身心）的生起即是苦諦，而苦諦是由六根（眼、耳、鼻、舌、身、意）而生的。例如，眼見色時，眼與色是色蘊，見（或聽等）的作用是識蘊。而識蘊是由其他三蘊：受蘊、想蘊、行蘊所組成。所以總而言之，由六根生起五蘊，而五蘊生起時即是苦諦。同樣的其他根門：耳、鼻、舌等亦復如是。我們談到佛法所說的「世間」，是指五蘊的世間或是六根的世間。

The birth of the Five Khandas (nama-rupa) is dukkha-sacca. Dukkha-sacca occurs by the six sense doors (eye, ear, nose, tongue, body and mind). For example, when eye meets object it is rupa-khanda. But seeing (or hear-ing, etc.) is vinnana-khanda. Vinnana-khanda is composed of three cetasikas: vedana-khanda, sanna-khanda and sankhara-khanda. So all together, it makes five khanda, and when the five khanda occur, it is dukkha-sacca. The same goes for the other sense doors: ear, nose, tongue, etc. When we say “the world” in Buddhism, we mean the world of the Khanda, or the world of ayatana.

瓦席拉泰麗是佛陀當時的一位阿羅漢比丘尼，他說：「唯有苦生，唯有苦住，唯有苦滅，除了苦之外，一無所有。」

Vashira Their, a bhikkuni (nun), and Arahant in the time of the Buddha, said, “Only dukkha occurs. only dukkha exists. only dukkha has been. Without dukkha there is nothing.”

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1-4-5 集諦（第二聖諦）回上

1.4.5 Samudaya-Sacca (Second Noble Truth)

第二聖諦是苦因聖諦（集諦）→而苦因即是渴愛或貪愛。

The second Noble Truth is the truth of the cause of suffering (Samu-daya) – which is craving or tanha.

有三種貪愛：

There are three kinds of tanha:

1) 欲貪（感官上的貪愛）。是五根對五塵（色、聲、香、味、觸）而生的貪求，如果不對五塵受樂就不會產生欲貪，例如，如果你能善護諸根的時候就不會產生欲貪。欲貪在證得阿那含道（不還果）的時候才完全斷除。

1) Kamatanha (sensual craving) of the five senses (form, sound, odor, taste, touch) for kammacunda (sensual pleasure or sensual objects). If there is no pleasure in sensual objects, there is no kamatanha. For example, if you have indriyasamvarasila (sense restraint) with all five senses, you will have no kamatanha at that time. Kamatanha is completely erased at the Anagami Path (Once-Returner)

2) 色貪（對生存的貪愛）。「Bhava」字面上的意思是「有」（成為）的意思，是指在輪迴中重覆不斷地出生。共有三十一種「有」或生存的狀態，從地獄的有情到最高天界的眾生。色貪（求生欲）使人貪生怕死，即使是得到了絕症、重傷或殘廢者，也不例外。色貪在阿羅漢道時才完全斷除。

2) Bhavatanha (craving for existence). “Bhava” means literally “be-coming,” which refers to repeated and successive existence from rebirth. There are thirty-one bhava, or states of becoming, ranging from birth in the states of unhappiness and going up to the highest heavenly state. Bhavatanha causes people who are even mortally ill or seriously injured or handicapped to cling to life and fear death. Bhavatanha is erased at the Arahatta Path.

3) 無色貪（因斷滅見而生的貪愛）。這是「斷滅見者」妄執人只活一生並且死後就一無所有的邪見。因為人只活一生，所以斷滅見者都希望活著的時候能夠盡情享樂。入流果的道剎那就滅除了無色貪。

3) Vibhavatanha (craving for non-existence). This is the “annihila-tionist” view that there is only one life and it ends at death. Thus, because there is only one life, the annihilationist wants to have as much pleasure as possible, while still alive. The Stream-Winner path moment eradicates vibhavatanha.

每個人都有欲貪，但是有了欲貪就會有色貪或無色貪，因為他們不是貪求生存就是因斷滅見而起貪求。

Everyone has kamatanha, but with kamatanha they either have bhava-tanha or vibhavatanha that is, they crave existence or non-existence.

以上三種貪愛都會導致一種新的生命形式（「有」）的出生。

All of the 3 types of tanha above result in rebirth in a new existence. (“bhumi”).

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1-4-6 滅諦（第三聖諦）回上

1.4.6 Nirodha-Sacca (Third Noble Truth)

涅槃是苦的止息或熄滅，泥洹和涅槃是一樣的。涅槃是滅除煩惱和苦痛的法。

Nirodha is the cessation or extinction of suffering. Nirodha and nib-bana are the same. Nibbana is the dhamma that extinguishes kilesa, and so dukkha.

這是因為滅除了苦因→集（或三種貪愛）。在涅槃的一剎那之間是沒有苦的，因為暫時止息了五蘊的作用。在這短暫一念之間生起的心稱為道心（見1-1-1節），修行者以智慧體會到苦的時候，他了解到貪愛的苦因，所以他要想辦法去除貪愛；因滅果就滅（貪愛完全淨除，苦果自然滅除）。

This is done by extinguishing the cause of dukkha – samudaya (or the three tanha). In nibbana momentarily there is no dukkha, because the five khandas are extinguished. This occurs briefly in the thought moment called magga-citta (see 1.1.1.). When the practitioner realizes dukkha by wisdom then he knows that tanha is the cause and so he knows that he must get rid of tanha. When the cause is extinguished, the result is extinguished.

如果貪愛完全斷除了，就達到圓滿的涅槃而成就阿羅漢果。如果修行者不能體會貪愛的害處的話，他就無法達到涅槃→而因此滅苦。涅槃是「貪瞋癡三毒的止息，非因緣法，佛教的最高教證，佛法的無上正等正覺，最後的解脫，所有煩惱和苦痛的熄滅。」
（曼谷大宗派朱拉隆宮彿教大學佛學大辭典）

If tanha is completely eradicated, then final nibbana is reached, and Arahantship. If the practitioner doesn’t realize tanha is harmful, he can’t reach nibbana – and thus extinguish dukkha. Nibbana is The extinction of the fires of greed, of hatred, and of ignorance; the unconditioned; the supreme goal of Buddhism; the Summum Bonum of Buddhism; the final emancipation; the extinction of all defilements and suffering.
(A Dictionary of Buddhism, Rashavoramuni Mahachula Buddhist University, Bangkok.)

涅槃的特性是平靜安詳並遠離煩惱，能體會涅槃的美好而欲求涅槃的人，也就能體會世間（五蘊）的苦。如果一個認為世間是快樂的人，涅槃對他而言是無義意的。

The characteristic of nirodha (nibbana) is peacefulness, quietude and freedom from kilesa. The one who realizes nibbana is good and desirable is also the one who will realize suffering in the world (the Five Khandas). If one thinks the world is happy, nibbana has no meaning for him.

到達涅槃就不會再出生也就不會再死亡，也不會再有身心或五蘊了；身心也不再是修行的所緣。涅槃不是一個地方，但它仍是存在的。它就像風，你只能由它的作用來認知它的存在性。

There is no rebirth in nibbana and no death. There is no rupa and nama anymore, or Five Khandas; rupa and nama are no longer the object of meditation. Nibbana is not a place, but it still exists. It is like the wind; you only know it by its effect.

涅槃是超凡或殊勝的心的所緣，此心即為道心。凡夫沉浸於煩惱之中，道心也就無法從他心中生起→除非他修毘婆舍那。因為一個修毘婆舍那就可以將心引導至完全清淨，這種清淨心稱為道心，道心是以涅槃為所緣。涅槃不是心，涅槃是心的所緣，而這種心稱道心。

Nibbana is an object of an excellent or special citta, which is maggacitta. The ordinary person is saturated in kilesa and maggacitta cannot arise in him – unless he takes up the practice of vipassana. So when he practices vipassana the citta of the one who practices becomes purified, and that is called maggacitta, which has nibbana as an object. Nibbana is not citta, nibbana is the object of citta, which is maggacitta.

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實證涅槃的人是自知的→不需要老師告訴他。除非修毘婆舍那，透過實相般若將心轉為道心，否則沒有人可以到達涅槃。

The one who reaches nibbana knows by himself – he does not need a teacher to tell him. Nobody can reach nibbana until he practices vipassana and vipassana panna becomes maggacitta.

涅槃是苦的止息，但除了八正道之外，是無法到達涅槃的，共有兩種涅槃：

Nibbana is the end of dukkha, but you can’t reach nibbana unless you follow the Eight-Fold Path. There are two kinds of nibbana:

1) 有餘（依）涅槃（已證涅槃，但色身猶存）：這是煩惱已斷而五蘊身猶存。

1) Saupadisesanibbana (nibbana realized with the body remaining). This is with kilesa extinguished but Five Khandas remaining.

2) 無餘（依）涅槃（已證涅槃，煩惱、五蘊身皆除）：這是煩惱已斷色身也死亡，亦稱為般涅槃。

2) Anupadisesanibbana (nibbana realized with both kilesa and Five Khandas extinguished.) This is the death of body and mind of one without defilement, and is called parinibbana

1-4-7 道諦（第四聖諦）回上

1-4-7 Magga-Sacca (Fourth Noble Truth)

道諦是可以導致滅苦的八正道，「Magga」是道的意思，是通往涅槃之道，而涅槃是滅除苦痛的法。要奉行八正道只有一個方法，就是修四念處→四念處是三十七道品的初步，可以導致清淨，斷除煩惱。八正道是由戒、定、慧所組成，是滅苦唯一的路。

Magga-Sacca is the Eight-Fold Path leading to the way out of suffering. ‘Magga’ means path, and that path leads to nibbana, which is the dhamma that extinguishes suffering. There is only one way to follow the Eight-Fold Path and that is by practicing Satipatthana, which is the first path of Bodhipakkhiyadhamma, and leads to purification, or the elimination of kilesa. The Eight-Fold Path is composed of Sila, Samadhi, and Panna and is the only way to end suffering.

八正道 The Eight-Fold

慧（般若）Path Wisdom (Panna):

1) 正見：體證四聖諦就是體證實相（本來面目）。對世間法而言，身心是心的所緣；對出世間法而言，涅槃是心的所緣。

1) Right Understanding (Samma-ditthi) Realizing the Four Noble Truths, which is to realize the sabhava-dhamma of the truths as they are. If it is mundane, rupa-nama is the object. If it is supra-mundane, nibbana is the object.

2) 正志（正思惟）：範圍包括→出離（無我）、無瞋和無害。正志的作用是非常重要的，在修四念處時它可以幫助正念和正知正確的運作。

2) Right Thought (Samma-sankappa) Nekkhama: self-denial; abyapada: non-hatred; and ahimsa: non-harm-ing. The function of right thought is very important. It is used to help atapi-sati-sampajanna to work correctly in Satipatthana.

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戒（尸羅） Morality (sila):

3) 正語：不說妄言、綺語、兩舌、惡口。（貪、瞋、癡是三惡根，如果有正志就無三惡根）。

3) Right Speech (Samma-vaca) No lies, obscenity, idle talk, or talk harmful to others. (The root of these four akusula actions is lobha, dohsa and moha. It there is right thought they cannot occur).

4) 正業：戒律→如：不傷生害命（有正志即有正業）。

4) Right Action (Samma-kammanta) Precepts – for example, no harming of living things. (Right thought assures right action).

5) 正命：不從事對別人有害的生計，如販賣軍火等。（甚至為了療飢而吃也是一種正命）。

5) Right Livelihood (Samma-ajiva) No harmful occupation, such as selling guns etc. (Even eating to cure suffering is a form of right livelihood).

定（三摩地）： Concentration (Samadhi):

（6）正精進：以四正勤斷除煩惱，四正勤（見1-3-2節）可以幫助定慧的生長。

6) Right Effort (Samma-vayama) Four great efforts to get rid of kilesa. The Four Great Efforts (see 1.3.2) help concentration (samadhi) and wisdom (panna) to occur

（7）正念：是指四念處的念住，要以正精進來培養正念。

7) Right Mindfulness (Samma-sati) Refers to mindfulness in Satipatthana. Right mindfulness depends on Right Effort in order to develop.

（8）正定：對於四念處而言，正定是心一境性或專注於保持在當下。要以正精進扣正念來輔助正定。

8) Right Concentration (Samma-samadhi) one-pointedness, or collectedness , in the present moment , in Sati-patthana. To be perfect , Right Concentration needs help from Right Effort and Right Mindfulness.

如果要正確地達到正定，必須以四組念處（身、受、心、法）為所緣。

In order for Right Concentration ( samadhi ) to be correct , its object must be from the four foundations of Satipatthana.

我們稱之為「道」的意義何在呢？

What do we mean by “Path”?

是導致開悟的唯一道路。這條「道路」包含八個要項，因此八正道就像含有八種成分的藥，必須一次吃下去。

There is only one Path , the way to enlightenment . But the “Path” contains eight elements. Thus, the Eight Fold Path is like a medication that contains eight ingredients, but it is necessary to take only one pill.

八正道是佛所發現的，在他之前並沒有人知道。

The Eight-Fold Path was discovered by the Lord Buddha, and did not exist before his time.

八正道是中道法，中道法可以破除無明，當無明完全破除時就。

The Eight - Fold Path is Majjhimapatipada – the Middle Way . T he Middle Way destroys moha (delusion). When moha is destroyed completely, the Four Noble Truths are realized.

八正道事實上有八個心所，它是無我或靈魂、非男或女。它是實相（注一），因此沒有人知苦諦，沒有人斷集諦，沒有人證得滅諦，也沒有人行道諦（注二）。

The Eight-Fold Path is actually eight cetasikas (mental properties). It has no self or soul, is not man or woman. It is sabhava.

因此沒有人知苦諦，沒有人斷集諦，沒有人證得滅諦，也沒有人行道諦（注二）。

Thus nobody realizes dukkha-sacca, nobody eradicates samudaya sacca, nobody reaches nirodha sacca, nobody develops magga sacca.

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1-4-8體證四聖諦的般若智慧回上

1.4.8 Wisdom that Realizes the Four Noble Truths

1) 體證苦的智慧可以破除顛倒妄想。（顛倒妄想→亦即「妄執身心是常」等等）。

1) The wisdom that realizes dukkha also extinguishes vipallasa (per-versity of perception – i.e. “body and mind are permanent”, etc.)

2) 體證集的智慧可以破除妄執身心是由高層次的力量所創造的，而不是因緣而生的邪見。

2) The wisdom that realizes samudaya (cause of suffering) changes the wrong view that we were created by a higher power, instead of being the result of causes.

3) 體證滅的智慧可以破除妄執定境為涅槃的謬見。

3) The wisdom that realizes nirodha corrects the wrog view about false nibbana, which is created by samadhi.

4) 體證道的智慧可以消除對錯誤修法的執著，而顯示滅苦之道。

4) The wisdom that realizes magga erases any clinging to wrong practice and shows the true path that ends suffering.

因為貪愛（因）已斷，五蘊的世間亦除，苦也因此而滅。只有在佛法中才能發現體證四聖諦的智慧。

Because tanha is eradicated (the cause), the “world” of the five Khan-das is extinguished, and so dukkha is extinguished. The wisdom that realizes the Four Noble Truths is found only in Buddhism.

1-4-9 結論 Conclusion 回上

誠如《清淨道論》所述苦諦如重擔，集諦如扛重擔，滅諦如放下重擔，所以我們會感到舒服，道諦如放下重擔的方法（相應部尼柯耶，iii，26）。註

As the Visuddhi - Magga says, - Dukkha - sacca is like a heavy load. - Samudaya-sacca is like carrying the heavy load. - Nirodha-sacca is putting down the load, so we feel better. - Magga-sacca is the way to put down the heavy load. (Samyutta-Nikaya, iii, 26).

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身念處禪觀修法目錄 Vipassana Bhavana_index