---
title: "中阿含經 · 31 分別聖諦經"
description: "中阿含经是佛教重要经典之一，由东晋时期译经师瞿昙僧伽提婆翻译。该经属于原始佛教阿含部经典，收录于汉传佛教大藏经中，与长阿含经、杂阿含经、增一阿含经并称四阿含。内容主要记载佛陀与弟子们的对话，涵盖佛教基本教义如四谛、八正道、十二因缘等核心思想。经文以中篇形式呈现，结构严谨，是研究早期佛教教理的重要文献。作为原始佛教经典，中阿含经在佛教史上具有重要地位，为后世各宗派共同尊奉，对理解佛陀原始教法具有不可替代的价值。"
url: "https://rushiwowen.co/en/r/cma7j400z01p8jl0awna4gm9u"
---

### （三一）中阿含舍梨子相應品分別聖諦經第十一初一日誦

> Chapter 31: Samyutta Nikaya, Sariputta Response, Distinguishing the Noble Truths Sutra 11 <note>First Day Recitation</note>

我聞如是：

> Thus have I heard:

一時，佛遊舍衛國，在勝林給孤獨園。

> Once, the Buddha was traveling in the country of Shravasti, staying at the Jeta Grove in Anathapindika's Park.

爾時，世尊告諸比丘：「此是正行說法，謂四聖諦廣攝、廣觀、分別、發露、開仰、施設、顯示、趣向。過去諸如來、無所著、等正覺，彼亦有此正行說法，謂四聖諦廣攝、廣觀、分別、發露、開仰、施設、顯示、趣向。未來諸如來、無所著、等正覺，彼亦有此正行說法，謂四聖諦廣攝、廣觀、分別、發露、開仰、施設、顯示、趣向。我今現如來、無所著、等正覺，亦有此正行說法，謂四聖諦廣攝、廣觀、分別、發露、開仰、施設、顯示、趣向。

> At that time, the World-Honored One addressed the monks: "This is the proper way of teaching the Dharma—namely, the Four Noble Truths, which are comprehensively gathered, deeply contemplated, individually analyzed, openly revealed, fully expounded, systematically presented, clearly demonstrated, and directly led toward realization. The past Tathagatas, the Worthy Ones, the Fully Enlightened Ones, also had this proper way of teaching the Dharma—namely, the Four Noble Truths, comprehensively gathered, deeply contemplated, individually analyzed, openly revealed, fully expounded, systematically presented, clearly demonstrated, and directly led toward realization. The future Tathagatas, the Worthy Ones, the Fully Enlightened Ones, will also have this proper way of teaching the Dharma—namely, the Four Noble Truths, comprehensively gathered, deeply contemplated, individually analyzed, openly revealed, fully expounded, systematically presented, clearly demonstrated, and directly led toward realization. I, now being a Tathagata, a Worthy One, a Fully Enlightened One, also have this proper way of teaching the Dharma—namely, the Four Noble Truths, comprehensively gathered, deeply contemplated, individually analyzed, openly revealed, fully expounded, systematically presented, clearly demonstrated, and directly led toward realization."

「舍梨子比丘聰慧、速慧、捷慧、利慧、廣慧、深慧、出要慧、明達慧、辯才慧，舍梨子比丘成就實慧。所以者何？謂我略說此四聖諦，舍梨子比丘則能為他廣教、廣觀、分別、發露、開仰、施設、顯現、趣向。舍梨子比丘廣教、廣示此四聖諦，分別、發露、開仰、施設、顯現、趣向時，令無量人而得於觀，舍梨子比丘能以正見為導御也。目乾連比丘能令立於最上真際，謂究竟漏盡。舍梨子比丘生諸梵行，猶如生母，目連比丘長養諸梵行，猶如養母，是以諸梵行者，應奉事供養恭敬禮拜舍梨子、目乾連比丘。所以者何？舍梨子、目乾連比丘為諸梵行者求義及饒益，求安隱快樂。」爾時，世尊說如是已，即從坐起，入室燕坐。

> Ananda, the Venerable Sariputta is wise, quick-witted, sharp-witted, keen-witted, broadly intelligent, deeply intelligent, skilled in discernment, clear in understanding, and gifted in eloquence. The Venerable Sariputta truly embodies wisdom. Why is this? When I have briefly explained the Four Noble Truths, the Venerable Sariputta is able to teach them broadly to others, to examine them in depth, to analyze them, to reveal them, to expound them, to establish them, to illuminate them, and to guide toward them. When the Venerable Sariputta teaches, reveals, analyzes, discloses, expounds, establishes, illuminates, and guides toward these Four Noble Truths, he enables countless people to gain insight. The Venerable Sariputta guides with right view as his vehicle. The Venerable Mahamaudgalyayana is able to establish others in the supreme ultimate truth, which is the complete eradication of defilements. Sariputta gives rise to spiritual practice, like a natural mother, while Maudgalyayana nurtures spiritual practice, like a foster mother. Therefore, all who engage in spiritual practice should serve, support, revere, and pay respects to the Venerable Sariputta and the Venerable Maudgalyayana. Why? Because Sariputta and Maudgalyayana seek meaning, benefit, peace, and happiness for all who practice the holy life." After the World-Honored One had spoken thus, he rose from his seat and entered his chamber for meditation.

於是，尊者舍梨子告諸比丘：「諸賢！世尊為我等出世，謂為他廣教、廣示此四聖諦，分別、發露、開仰、施設、顯現、趣向。云何為四？謂苦聖諦，苦習、苦滅、苦滅道聖諦。諸賢！云何苦聖諦？謂生苦、老苦、病苦、死苦、怨憎會苦、愛別離苦、所求不得苦、略五盛陰苦。諸賢！說生苦者，此說何因？諸賢！生者，謂彼眾生、彼彼眾生種類，生則生，出則出，成則成，興起五陰，已得命根，是名為生。諸賢！生苦者，謂眾生生時，身受苦受、遍受、覺、遍覺，心受苦受、遍受、覺、遍覺，身心受苦受、遍受，覺、遍覺，身熱受、遍受、覺、遍覺，心熱受、遍受、覺、遍覺，身心熱受、遍受、覺、遍覺，身壯熱煩惱憂慼受、遍受，覺、遍覺，心壯熱煩惱憂慼受、遍受、覺、遍覺，身心壯熱煩惱憂慼受、遍受、覺、遍覺。諸賢！說生苦者，因此故說。

> Then the Venerable Shariputra addressed the monks, saying: "Venerable friends! The World-Honored One has appeared in this world for our sake, and for the sake of others He has taught extensively, explained extensively, analyzed, revealed, opened up, established, manifested, and pointed the way to these Four Noble Truths. What are these four? They are the Noble Truth of Suffering, the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path Leading to the Cessation of Suffering. "Venerable friends! What is the Noble Truth of Suffering? It is the suffering of birth, the suffering of old age, the suffering of sickness, the suffering of death, the suffering of meeting what is disliked, the suffering of separation from what is loved, the suffering of not obtaining what is sought, and in brief, the suffering of the five clinging aggregates. "Venerable friends! When we speak of the suffering of birth, what is the reason for this teaching? Venerable friends! 'Birth' means that for this being, in this or that class of beings, there is being born, there is arising, there is coming into existence, there is formation, the arising of the five aggregates, and the obtaining of the life faculty. This is called birth. "Venerable friends! The suffering of birth means that when beings are born, their bodies experience pain, undergo pain, feel pain, and fully feel pain; their minds experience pain, undergo pain, feel pain, and fully feel pain; both body and mind experience pain, undergo pain, feel pain, and fully feel pain. Their bodies experience heat, undergo heat, feel heat, and fully feel heat; their minds experience heat, undergo heat, feel heat, and fully feel heat; both body and mind experience heat, undergo heat, feel heat, and fully feel heat. Their bodies experience intense heat, affliction, worry, and distress—undergoing, feeling, and fully feeling these; their minds experience intense heat, affliction, worry, and distress—undergoing, feeling, and fully feeling these; both body and mind experience intense heat, affliction, worry, and distress—undergoing, feeling, and fully feeling these. "Venerable friends! When we speak of the suffering of birth, it is for this reason that this teaching is given."

「諸賢！說老苦者，此說何因？諸賢！老者，謂彼眾生、彼彼眾生種類，彼為老耄，頭白齒落，盛壯日衰，身曲脚戾，體重氣上，拄杖而行，肌縮皮緩，皺如麻子，諸根毀熟，顏色醜惡，是名為老。諸賢！老苦者，謂眾生老時，身受苦受、遍受、覺、遍覺，心受苦受、遍受、覺、遍覺，身心受苦受、遍受、覺、遍覺，身熱受、遍受、覺、遍覺，心熱受、遍受、覺、遍覺，身心熱受、遍受、覺、遍覺，身壯熱煩惱憂慼受、遍受、覺、遍覺，心壯熱煩惱憂慼受、遍受、覺、遍覺，身心壯熱煩惱憂慼受、遍受、覺、遍覺。諸賢！說老苦者，因此故說。

> Friends, when we speak of the suffering of old age, what does this mean? Friends, aging refers to when beings, each according to their kind, grow old—hair turns white, teeth fall out, youthful vigor declines day by day, the back bends, the legs falter, the body grows heavy, breath becomes short, one must walk with a cane. The skin shrinks and sags, wrinkled like a sesame seed, the faculties dull with wear, the complexion turns worn and unpleasant. This is what is called aging. Friends, the suffering of old age means that when beings age, the body experiences pain—fully, thoroughly, consciously; the mind experiences pain—fully, thoroughly, consciously; both body and mind experience pain—fully, thoroughly, consciously. The body experiences burning distress—fully, thoroughly, consciously; the mind experiences burning distress—fully, thoroughly, consciously; both body and mind experience burning distress—fully, thoroughly, consciously. The body experiences intense heat, affliction, worry, and sorrow—fully, thoroughly, consciously; the mind experiences intense heat, affliction, worry, and sorrow—fully, thoroughly, consciously; both body and mind experience intense heat, affliction, worry, and sorrow—fully, thoroughly, consciously. Friends, this is why we speak of the suffering of old age.

「諸賢！說病苦者，此說何因？諸賢！病者，謂頭痛、眼痛、耳痛、鼻痛、面痛、脣痛、齒痛、舌痛、𪘽痛、咽痛、風喘、咳嗽、喝吐、喉啤、癲癎、癕癭、經溢、赤膽、壯熱、枯槁、痔𭼟、下利，若有如是比餘種種病，從更樂觸生，不離心，立在身中，是名為病。諸賢！病苦者，謂眾生病時，身受苦受、遍受、覺、遍覺，心受苦受、遍受、覺、遍覺，身心受苦受、遍受、覺、遍覺，身熱受、遍受、覺、遍覺，心熱受、遍受、覺、遍覺，身心熱受、遍受、覺、遍覺，身壯熱煩惱憂慼受、遍受、覺、遍覺，心壯熱煩惱憂慼受、遍受、覺、遍覺，身心壯熱煩惱憂慼受、遍受、覺、遍覺。諸賢！說病苦者，因此故說。

> "Venerable friends, why do we speak of the suffering of illness? Venerable friends, illness refers to headaches, eye pain, ear pain, nose pain, face pain, lip pain, tooth pain, tongue pain, jaw pain, throat pain, wheezing, coughing, vomiting, throat ailments, epilepsy, tumors and swellings, menstrual irregularities, jaundice, high fever, emaciation, hemorrhoids, diarrhea—and any other such various illnesses that arise from contact with unpleasant sensations, never separate from the mind, established within the body. This is called illness. Venerable friends, the suffering of illness means: when living beings are ill, they experience bodily pain—feeling it, experiencing it, perceiving it, fully perceiving it; they experience mental pain—feeling it, experiencing it, perceiving it, fully perceiving it; they experience both bodily and mental pain—feeling it, experiencing it, perceiving it, fully perceiving it. They experience bodily heat—feeling it, experiencing it, perceiving it, fully perceiving it; they experience mental heat—feeling it, experiencing it, perceiving it, fully perceiving it; they experience both bodily and mental heat—feeling it, experiencing it, perceiving it, fully perceiving it. They experience bodily agony, distress, and sorrow—feeling it, experiencing it, perceiving it, fully perceiving it; they experience mental agony, distress, and sorrow—feeling it, experiencing it, perceiving it, fully perceiving it; they experience both bodily and mental agony, distress, and sorrow—feeling it, experiencing it, perceiving it, fully perceiving it. Venerable friends, this is why we speak of the suffering of illness."

「諸賢！說死苦者，此說何因？諸賢！死者，謂彼眾生、彼彼眾生種類，命終無常，死喪散滅，壽盡破壞，命根閉塞，是名為死。諸賢！死苦者，謂眾生死時，身受苦受、遍受、覺、遍覺，心受苦受、遍受、覺、遍覺，身心受苦受、遍受、覺、遍覺，身熱受、遍受、覺、遍覺，心熱受、遍受、覺、遍覺，身心熱受、遍受、覺、遍覺，身壯熱煩惱憂慼受、遍受、覺、遍覺，心壯熱煩惱憂慼受、遍受、覺、遍覺，身心壯熱煩惱憂慼受、遍受、覺、遍覺。諸賢！說死苦者，因此故說。

> "Good friends, when we speak of the suffering of death, what is the reason for this? Good friends, death refers to when beings—each and every kind of being—reach the end of their life, pass away, meet with impermanence, die, perish, and dissolve; their lifespan is exhausted, their life faculty is cut off. This is called death. Good friends, the suffering of death means that when beings die, their bodies experience pain, fully experience it, feel it, and fully feel it; their minds experience pain, fully experience it, feel it, and fully feel it; body and mind together experience pain, fully experience it, feel it, and fully feel it. Their bodies experience burning heat, fully experience it, feel it, and fully feel it; their minds experience burning heat, fully experience it, feel it, and fully feel it; body and mind together experience burning heat, fully experience it, feel it, and fully feel it. Their bodies experience intense burning heat, distress, sorrow, and grief, fully experience it, feel it, and fully feel it; their minds experience intense burning heat, distress, sorrow, and grief, fully experience it, feel it, and fully feel it; body and mind together experience intense burning heat, distress, sorrow, and grief, fully experience it, feel it, and fully feel it. Good friends, it is for this reason that we speak of the suffering of death."

「諸賢！說怨憎會苦者，此說何因？諸賢！怨憎會者，謂眾生實有內六處，不愛眼處，耳、鼻、舌、身、意處，彼同會一，有攝、和、習，共合為苦，如是外處，更樂、覺、想、思、愛、亦復如是。諸賢！眾生實有六界，不愛地界，水、火、風、空、識界，彼同會一，有攝、和、習，共合為苦，是名怨憎會。諸賢！怨憎會苦者，謂眾生怨憎會時，身受苦受、遍受、覺、遍覺，心受苦受、遍受、覺、遍覺，身心受苦受、遍受、覺、遍覺。諸賢！說怨憎會苦者，因此故說。

> "Friends, when we speak of the suffering of encountering what is hateful, what is the reason for this? Friends, encountering what is hateful means this: beings really have the six internal sense bases—the eye base, ear, nose, tongue, body, and mind bases—that are unwelcome. When these come together, converge, associate, and combine with one another, this is suffering. The same applies to the external bases: contact, feeling, perception, intention, and craving. Friends, beings really have the six elements—the earth element, water, fire, wind, space, and consciousness elements—that are unwelcome. When these come together, converge, associate, and combine with one another, this is suffering. This is what is meant by encountering what is hateful. Friends, the suffering of encountering what is hateful means this: when beings encounter what is hateful, the body experiences suffering, fully experiences it, feels it, and fully feels it; the mind experiences suffering, fully experiences it, feels it, and fully feels it; body and mind experience suffering, fully experience it, feel it, and fully feel it. Friends, this is why we speak of the suffering of encountering what is hateful."

「諸賢！說愛別離苦者，此說何因？諸賢！愛別離苦者，謂眾生實有內六處，愛眼處，耳、鼻、舌、身、意處，彼異分散，不得相應，別離不會，不攝、不習、不和合為苦，如是外處，更樂、覺、想、思、愛，亦復如是。諸賢！眾生實有六界，愛地界，水、火、風、空、識界，彼異分散，不得相應，別離不會，不攝、不習、不和合為苦，是名愛別離。諸賢！愛別離苦者，謂眾生別離時，身受苦受、遍受、覺、遍覺，心受苦受、遍受、覺、遍覺，身心受苦受、遍受、覺、遍覺。諸賢！說愛別離苦者，因此故說。

> "Venerable friends, when we speak of the suffering of separation from what we love, what is the reason for this? Venerable friends, the suffering of separation from what we love means this: beings truly have the six internal sense bases—the eye base, ear, nose, tongue, body, and mind bases—which they cherish. When these become scattered and divided, unable to connect, separated and not meeting, not held together, not practiced, not in harmony—this is suffering. The same applies to the external sense objects: contact, feeling, perception, intention, and craving. Venerable friends, beings truly have the six elements—the earth element, water, fire, wind, space, and consciousness elements—which they cherish. When these become scattered and divided, unable to connect, separated and not meeting, not held together, not practiced, not in harmony—this is suffering. This is what is meant by separation from what we love. Venerable friends, the suffering of separation from what we love means this: when beings are separated, the body experiences painful feeling, fully experiences it, perceives it, fully perceives it; the mind experiences painful feeling, fully experiences it, perceives it, fully perceives it; body and mind together experience painful feeling, fully experience it, perceive it, fully perceive it. Venerable friends, it is for this reason that we speak of the suffering of separation from what we love."

「諸賢！說所求不得苦者，此說何因？諸賢！謂眾生生法，不離生法，欲得令我而不生者，此實不可以欲而得，老法、死法、愁憂慼法，不離憂慼法，欲得令我不憂慼者，此亦不可以欲而得。諸賢！眾生實生苦而不可樂、不可愛念，彼作是念：『若我生苦而不可樂、不可愛念者，欲得轉是，令可愛念。』此亦不可以欲而得。諸賢！眾生實生樂而可愛念，彼作是念：『若我生樂可愛念者，欲得令是常恒久住不變易法。』此亦不可以欲而得。諸賢！眾生實生思想而不可樂、不可愛念，彼作是念：『若我生思想而不可樂、不可愛念者，欲得轉是，令可愛念。』此亦不可以欲而得。諸賢！眾生實生思想而可愛念，彼作是念：『若我生思想可愛念者，欲得令是常恒久住不變易法。』此亦不可以欲而得。諸賢！說所求不得苦者，因此故說。

「諸賢！說略五盛陰苦者，此說何因？謂色盛陰，覺、想、行、識盛陰。諸賢！說略五盛陰苦者，因此故說。

「諸賢！過去時是苦聖諦，未來、現在時是苦聖諦，真諦不虛，不離於如，亦非顛倒，真諦審實，合如是諦，聖所有，聖所知，聖所見，聖所了，聖所得，聖所等正覺，是故說苦聖諦。

「諸賢！云何愛習苦習聖諦？謂眾生實有愛內六處，眼處，耳、鼻、舌、身、意處，於中若有愛、有膩、有染、有著者，是名為習。諸賢！多聞聖弟子知我如是知此法，如是見，如是了，如是視，如是覺，是謂愛習苦習聖諦，如是知之。云何知耶？若有愛妻、子、奴婢、給使、眷屬、田地、屋宅、店肆、出息財物，為所作業，有愛、有膩、有染、有著者，是名為習；彼知此愛習，苦習聖諦，如是外處，更樂、覺、想、思、愛，亦復如是。諸賢！眾生實有愛六界，地界，水、火、風、空、識界，於中若有愛、有膩、有染、有著者，是名為習。諸賢！多聞聖弟子知我如是知此法，如是見，如是了，如是視，如是覺，是謂愛習苦習聖諦，如是知之。云何知耶？若有愛妻、子、奴婢、給使、眷屬、田地、屋宅、店肆、出息財物，為所作業，有愛、有膩、有染、有著者，是名為習，彼知是愛習苦習聖諦。諸賢！過去時是愛習苦習聖諦，未來、現在時是愛習苦習聖諦，真諦不虛，不離於如，亦非顛倒，真諦審實，合如是諦，聖所有，聖所知，聖所見，聖所了，聖所得，聖所等正覺，是故說愛習苦習聖諦。

> Friends, what is the noble truth of the origin of suffering due to craving? That is to say, living beings truly have craving for the six internal sense bases—the eye base, ear, nose, tongue, body, and mind base. Wherever there is craving, attachment, defilement, or clinging within these, this is called the origin \[of suffering\]. Friends, a learned noble disciple knows thus: “I understand this teaching in this way, see it thus, comprehend it thus, perceive it thus, and awaken to it thus”—this is called the noble truth of the origin of suffering due to craving, and so it is understood. How is it understood? If there is craving for a wife, children, servants, attendants, relatives, fields, houses, shops, or profitable property, and one engages in activities with craving, attachment, defilement, or clinging, this is called the origin \[of suffering\]. One understands the noble truth of the origin of suffering due to craving in this way. Likewise, with regard to external sense objects, feeling, perception, intention, and craving, it is the same. Friends, living beings truly have craving for the six elements—the earth element, water, fire, wind, space, and consciousness element. Wherever there is craving, attachment, defilement, or clinging within these, this is called the origin \[of suffering\]. Friends, a learned noble disciple knows thus: “I understand this teaching in this way, see it thus, comprehend it thus, perceive it thus, and awaken to it thus”—this is called the noble truth of the origin of suffering due to craving, and so it is understood. How is it understood? If there is craving for a wife, children, servants, attendants, relatives, fields, houses, shops, or profitable property, and one engages in activities with craving, attachment, defilement, or clinging, this is called the origin \[of suffering\]. One understands the noble truth of the origin of suffering due to craving in this way. Friends, in the past, this was the noble truth of the origin of suffering due to craving; in the future and present, it is the noble truth of the origin of suffering due to craving. It is a true reality, not false, not apart from thusness, and not inverted. It is genuinely real, in accord with this truth, possessed by the noble ones, known by the noble ones, seen by the noble ones, understood by the noble ones, attained by the noble ones, and rightly awakened to by the noble ones. Therefore, it is called the noble truth of the origin of suffering due to craving.

「諸賢！云何愛滅苦滅聖諦？謂眾生實有愛內六處，眼處、耳、鼻、舌、身、意處，彼若解脫，不染不著、斷捨吐盡、無欲、滅、止沒者，是名苦滅。諸賢！多聞聖弟子知我如是知此法，如是見，如是了，如是視，如是覺，是謂愛滅苦滅聖諦，如是知之。云何知耶？若有不愛妻、子、奴婢、給使、眷屬、田地、屋宅、店肆、出息財物，不為所作業，彼若解脫，不染不著、斷捨吐盡、無欲、滅、止沒者，是名苦滅，彼知是愛滅苦滅聖諦，如是外處，更樂、覺、想、思、愛亦復如是。諸賢！眾生實有愛六界，地界，水、火、風、空、識界，彼若解脫，不染不著、斷捨吐盡、無欲、滅、止沒者，是名苦滅。諸賢！多聞聖弟子知我如是知此法，如是見，如是了，如是視，如是覺，是謂愛滅苦滅聖諦，如是知之。云何知耶？若有不愛妻、子、奴婢、給使、眷屬、田地、屋宅、店肆、出息財物，不為所作業，彼若解脫，不染不著，斷捨吐盡、無欲、滅、止沒者，是名苦滅，彼知是愛滅苦滅聖諦。諸賢！過去時是愛滅苦滅聖諦，未來、現在時是愛滅苦滅聖諦，真諦不虛，不離於如，亦非顛倒，真諦審實，合如是諦，聖所有，聖所知，聖所見，聖所了，聖所得，聖所等正覺，是故說愛滅苦滅聖諦。

「諸賢！云何苦滅道聖諦？謂正見、正志、正語、正業、正命、正方便、正念、正定。諸賢！云何正見？謂聖弟子念苦是苦時，習是習、滅是滅，念道是道時，或觀本所作，或學念諸行，或見諸行災患，或見涅槃止息，或無著念觀善心解脫時，於中擇、遍擇、次擇，擇法、視、遍視，觀察明達，是名正見。

「諸賢！云何正志？謂聖弟子念苦是苦時，習是習、滅是滅，念道是道時，或觀本所作，或學念諸行，或見諸行災患，或見涅槃止息，或無著念觀善心解脫時，於中心伺、遍伺、隨順伺，可念則念，可望則望，是名正志。

「諸賢！云何正語？謂聖弟子念苦是苦時，習是習、滅是滅，念道是道時，或觀本所作，或學念諸行，或見諸行災患，或見涅槃止息，或無著念觀善心解脫時，於中除口四妙行，諸餘口惡行遠離除斷，不行不作，不合不會，是名正語。

「諸賢！云何正業？謂聖弟子念苦是苦時，習是習、滅是滅，念道是道時，或觀本所作，或學念諸行，或見諸行災患，或見涅槃止息，或無著念觀善心解脫時，於中除身三妙行，諸餘身惡行遠離除斷，不行不作，不合不會，是名正業。

「諸賢！云何正命？謂聖弟子念苦是苦時，習是習、滅是滅，念道是道時，或觀本所作，或學念諸行，或見諸行災患，或見涅槃止息，或無著念觀善心解脫時，於中非無理求，不以多欲無厭足，不為種種伎術呪說邪命活，但以法求衣，不以非法，亦以法求食、床座，不以非法，是名正命。

「諸賢！云何正方便？謂聖弟子念苦是苦時，習是習、滅是滅，念道是道時，或觀本所作，或學念諸行，或見諸行災患，或見涅槃止息，或無著念觀善心解脫時，於中若有精進方便，一向精勤求，有力趣向，專著不捨，亦不衰退，正伏其心，是名正方便。

「諸賢！云何正念？謂聖弟子念苦是苦時，習是習、滅是滅，念道是道時，或觀本所作，或學念諸行，或見諸行災患，或見涅槃止息，或無著念觀善心解脫時，於中若心順念、背不向念、念遍、念憶、復憶、心心、不忘心之所應，是名正念。

「諸賢！云何正定？謂聖弟子念苦是苦時，習是習、滅是滅，念道是道時，或觀本所作，或學念諸行，或見諸行災患，或見涅槃止息，或無著念觀善心解脫時，於中若心住、禪住、順住，不亂不散，攝止正定，是名正定。

「諸賢！過去時是苦滅道聖諦，未來、現在時是苦滅道聖諦，真諦不虛，不離於如，亦非顛倒，真諦審實，合如是諦，聖所有，聖所知，聖所見，聖所了，聖所得，聖所等正覺，是故說苦滅道聖諦。」

於是頌曰：

「佛明達諸法， 見無量善德，苦習滅道諦， 善顯現分別。」

尊者舍梨子所說如是。彼諸比丘聞尊者舍梨子所說，歡喜奉行。

分別聖諦經第十一竟三千四百二十五字

## 中阿含經卷第七一萬一千三百六十九字中阿含舍梨子相應品第三竟二萬七千五百一十二字初一日誦