---
title: "雜阿含經 · 490"
description: "雜阿含經是佛教早期經典之一，由劉宋時期譯師求那跋陀羅翻譯為漢文。該經屬於原始佛教阿含部，記錄了佛陀與弟子間的對話，內容涵蓋四聖諦、八正道、緣起法等核心教義，被視為研究原始佛教思想的重要文獻。雜阿含經在佛教經典中地位崇高，與長阿含、中阿含、增一阿含並列為四阿含，是南傳佛教巴利語尼柯耶的對應漢譯版本。該經語言簡練，教義樸實，反映了佛陀時代的修行方法與解脫之道，為後世佛教各派共同尊奉的基礎經典。"
url: "https://rushiwowen.co/en/r/cma8xhwaa0sxul404z4mv6y2x"
---

### （四九〇）

> Chapter 490

如是我聞：

> Thus have I heard:

一時，佛住摩竭提國那羅聚落。

> At one time, the Buddha was staying in the village of Nala in the kingdom of Magadha.

爾時，尊者舍利弗亦在摩竭提國那羅聚落。

> At that time, the Venerable Shariputra was also in the Nala village in the country of Magadha.

時，有外道出家名閻浮車，是舍利弗舊善知識，來詣舍利弗，問訊、共相慰勞已，退坐一面，問舍利弗言：「賢聖法、律中，有何難事？」

> Then a wandering ascetic of another sect, named Yenchu, who was an old and good friend of Shariputra, came to visit Shariputra. After exchanging greetings and pleasantries, he sat down to one side and asked Shariputra: "In the noble Dharma and Vinaya, what is the most difficult thing to do?"

舍利弗告閻浮車：「唯出家難。」

> Shariputra said to Yama's messenger, "It is difficult to leave the household life."

「云何出家難？」

> "What makes renunciation difficult?"

答言：「愛樂者難。」

> The answer was: "For those who cherish love, it is difficult."

「云何愛樂難？」

> "What is the difficulty of delight?"

答言：「樂常修善法難。」

> He replied: "It is difficult to always cultivate good deeds."

復問：「舍利弗！有道有向，修習多修習，常修善法增長耶？」

> Shariputra, is there a path and a direction, which, when cultivated and practiced repeatedly, leads to the growth of wholesome qualities?

答言：「有。謂八正道。謂正見、正志、正語、正業、正命、正方便、正念、正定。」

> He replied, "Yes. It is the Eightfold Path: Right View, Right Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration."

閻浮車言：「舍利弗！此則善道，此則善向，修習多修習，於諸善法常修習增長。舍利弗！出家常修習此道，不久疾得盡諸有漏。」

> Yamaka said: "Shariputra, this is the good path, this is the good direction. When practiced repeatedly, it constantly grows all wholesome qualities. Shariputra, one who has left home and regularly practices this path will soon exhaust all defilements."

時，二正士共論議已，各從座起而去。

> At that time, the two virtuous practitioners, having completed their discussion, rose from their seats and departed.

如是比閻浮車所問序四十經。

> Thus have I heard the sequence of forty discourses as asked by the charioteer Yan Fu.

閻浮車問舍利弗：「云何名善說法者？為世間正向。云何名為世間善逝？」

> Shariputra, what does it mean to be a good teacher of the Dharma? One who guides the world rightly. What does it mean to be a Well-Gone One in the world?

舍利弗言：「若說法調伏欲貪，調伏瞋恚，調伏愚癡，是名世間說法者。若向調伏欲貪，向調伏瞋恚，向調伏愚癡，是名正向。若貪欲已盡，無餘斷知，瞋恚、愚癡已盡，無餘斷知，是名善斷。」

> Shariputra said: "One who teaches the Dharma to tame and subdue desire and craving, to tame and subdue anger and ill will, and to tame and subdue ignorance and delusion — this is called a teacher of the world. One who is on the path toward taming desire and craving, toward taming anger and ill will, and toward taming ignorance and delusion — this is called one who is rightly directed. When desire and craving have been completely exhausted, with no remainder left to be cut off and known, when anger and ill will have been completely exhausted, with no remainder left to be cut off and known, and when ignorance and delusion have been completely exhausted, with no remainder left to be cut off and known — this is called true and complete cessation."

復問：「舍利弗！有道有向，修習多修習，能起善斷？」

> Then Shariputra asked: "Is there a path, a way of practice, that when cultivated repeatedly, can give rise to goodness and uproot evil?"

舍利弗言：「有。謂八正道——正見乃至正定。」

> Shariputra said, "Yes, there is. It is called the Noble Eightfold Path—right view, up to right concentration."

時，二正士共論議已，各從座起而去。

> At that time, the two virtuous practitioners, having completed their discussion, rose from their seats and departed.

閻浮車問舍利弗：「謂涅槃者，云何為涅槃？」

> Shariputra, what is Nirvana?

舍利弗言：「涅槃者，貪欲永盡，瞋恚永盡，愚癡永盡，一切諸煩惱永盡，是名涅槃。」

> Shariputra said, "Nirvana is the complete ending of craving, the complete ending of aversion, the complete ending of ignorance, and the complete ending of all afflictions. This is what is called Nirvana."

復問：「舍利弗！有道有向，修習多修習，得涅槃耶？」

> Then he asked again: "Shariputra! Is there a path and a practice, which when cultivated and repeatedly cultivated, leads to Nirvana?"

舍利弗言：「有。謂八正道——正見乃至正定。」

> Shariputra said, "Yes, there is. It is called the Noble Eightfold Path—right view, up to right concentration."

時，二正士共論議已，各從座起而去。

> At that time, the two virtuous practitioners, having completed their discussion, rose from their seats and departed.

閻浮車問舍利弗：「何故於沙門瞿曇所出家修梵行？」

> Shariputra, why did you choose to renounce the world and practice the holy life under the ascetic Gotama?

舍利弗言：「為斷貪欲故，斷瞋恚故，斷愚癡故，於沙門瞿曇所出家修梵行。」

> Shariputra said, "It is to cut off craving, to cut off aversion, and to cut off delusion that I have gone forth from the household life to train under the ascetic Gotama, leading the holy life."

復問：「舍利弗！有道有向，修習多修習，得斷貪欲、瞋恚、愚癡耶？」

> Then he asked again: "Shariputra, is there a path, a way, that if cultivated and practiced repeatedly, can cut off greed, aversion, and ignorance?"

舍利弗言：「有。謂八正道——正見乃至正定。」

> Shariputra said, "Yes, there is. It is called the Noble Eightfold Path—right view, up to right concentration."

時，二正士共論議已，各從座起而去。

> At that time, the two virtuous practitioners, having completed their discussion, rose from their seats and departed.

閻浮車問舍利弗：「謂有漏盡。云何名為有漏盡？」

> Yin Fu Cha asked Shariputra, "It is said that there is the ending of defilements. What is meant by the ending of defilements?"

舍利弗言：「有漏者，三有漏，謂欲有漏、有有漏、無明有漏。此三有漏，欲盡無餘，名有漏盡。」

> Shariputra said: "There are three types of mental defilements: the defilement of desire, the defilement of existence, and the defilement of ignorance. When these three defilements are completely and utterly eliminated, this is called the end of defilements."

復問：「舍利弗！有道有向，修習多修習，得漏盡耶？」

> Then he asked, "Shariputra, is there a path and a practice that, when cultivated and repeatedly cultivated, leads to the exhaustion of mental defilements?"

舍利弗答言：「有。謂八正道——正見乃至正定。」

> Shariputra replied: "Yes. It is the Noble Eightfold Path — right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration."

時，二正士共論議已，各從座起而去。

> At that time, the two virtuous practitioners, having completed their discussion, rose from their seats and departed.

閻浮車問舍利弗：「所謂阿羅漢者，云何名阿羅漢？」

> Yen Fu Chia asked Shariputra, "What is meant by an Arhat? Why is one called an Arhat?"

舍利弗言：「貪欲已斷無餘，瞋恚、愚癡已斷無餘，是名阿羅漢。」

> Shariputra said, "When craving is completely eradicated without remainder, and when aversion and ignorance are also completely eradicated without remainder, this is what is called an Arhat."

復問：「舍利弗！有道有向，修習多修習，得阿羅漢耶？」

> Then he asked: "Shariputra! Is there a path, a way, that when cultivated and practiced again and again, leads to the attainment of Arhatship?"

舍利弗言：「有。謂八正道——正見乃至正定。」

> Shariputra said, "Yes, there is. It is called the Noble Eightfold Path—right view, up to right concentration."

時，二正士共論議已，各從座起而去。

> At that time, the two virtuous practitioners, having completed their discussion, rose from their seats and departed.

閻浮車問舍利弗：「所謂阿羅漢者，云何名阿羅漢者？」

> Yamaka asked Shariputra: "What is meant by an Arhat? Who is called an Arhat?"

舍利弗言：「貪欲永盡無餘，瞋恚、愚癡永盡無餘，是名阿羅漢者。」

> Shariputra said: "When greed is completely and utterly extinguished, when hatred and ignorance are completely and utterly extinguished, this is what is called an Arhat."

復問：「有道有向，修習多修習，得阿羅漢者耶？」

> Further, he asked: "Is there a path and a direction that, when cultivated and practiced repeatedly, leads one to become an Arhat?"

舍利弗言：「有。謂八正道——正見乃至正定。」

> Shariputra said, "Yes, there is. It is called the Noble Eightfold Path—right view, up to right concentration."

時，二正士共論議已，各從座起而去。

> At that time, the two virtuous practitioners, having completed their discussion, rose from their seats and departed.

閻浮車問舍利弗：「所謂無明者，云何為無明？」

> Yamaka asked Shariputra, "What is ignorance?"

舍利弗言：「所謂無明者，於前際無知，後際無知，前、後、中際無知；佛、法、僧寶無知，苦、集、滅、道無知；善、不善、無記無知，內無知、外無知，若於彼彼事無知闇障，是名無明。」

> Shariputra said: "What we call ignorance means not knowing the past, not knowing the future, and not knowing the past, future, and present. It is not knowing the Three Treasures of the Buddha, the Dharma, and the Sangha; not knowing Suffering, its Cause, its Cessation, and the Path. It is not knowing what is wholesome, unwholesome, and neutral; not knowing what is within, not knowing what is without. Wherever there is no knowing, and darkness and obstruction remain regarding this or that matter — this is called ignorance."

閻浮車語舍利弗：「此是大闇積聚。」復問：「舍利弗！有道有向，修習多修習，斷無明耶？」

> Shariputra, this is a great accumulation of darkness. Then he asked: "Shariputra! Is there a path and a way, through cultivation and repeated cultivation, to cut off ignorance?"

舍利弗言：「有。謂八正道——正見乃至正定。」

> Shariputra said, "Yes, there is. It is called the Noble Eightfold Path—right view, up to right concentration."

時，二正士共論議已，各從座起而去。

> At that time, the two virtuous practitioners, having completed their discussion, rose from their seats and departed.

閻浮車復問尊者舍利弗：「所謂有漏，云何有漏？」如前說。

> Yamaka then asked the Venerable Shariputra, "What is meant by 'defilement'? What is defilement?" The answer was as previously explained.

閻浮車問舍利弗：「所謂有，云何為有？」

> Shariputra, what is meant by "existence"?

舍利弗言：「有謂三有——欲有、色有、無色有。」

> Shariputra said, "There are what are called the three realms of existence—the realm of desire, the realm of form, and the realm of formlessness."

復問：「舍利弗！有道有向，修習多修習，斷此有耶？」

> Again he asked, "Shariputra! Is there a path and a practice that, when cultivated and developed, can cut off this existence?"

舍利弗言：「有。謂八正道——正見乃至正定。」

> Shariputra said, "Yes, there is. It is called the Noble Eightfold Path—right view, up to right concentration."

時，二正士共論議已，各從座起而去。

> At that time, the two virtuous practitioners, having completed their discussion, rose from their seats and departed.

閻浮車問舍利弗：「所謂有身，云何有身？」

> Shariputra, what is meant by "having a body"?

舍利弗言：「有身者，五受陰。云何五受陰？謂色受陰，受、想、行、識受陰。」

> Shariputra said, "What is the body? It is the five aggregates of clinging. What are the five aggregates of clinging? They are the form aggregate of clinging, the feeling, perception, mental formations, and consciousness aggregates of clinging."

復問：「舍利弗！有道有向，斷此有身耶？」

> Shariputra, is there a path or practice that can end this embodied existence?

舍利弗言：「有。謂八正道——正見乃至正定。」

> Shariputra said, "Yes, there is. It is called the Noble Eightfold Path—right view, up to right concentration."

時，二正士共論議已，各從座起而去。

> At that time, the two virtuous practitioners, having completed their discussion, rose from their seats and departed.

閻浮車問舍利弗：「所謂苦者。云何為苦？」

> Yamaka asked Shariputra: "What is referred to as suffering? What exactly is suffering?"

舍利弗言：「苦者，謂生苦、老苦、病苦、死苦、恩愛別離苦、怨憎會苦、所求不得苦。略說五受陰苦，是名為苦。」

> Shariputra said: "Suffering refers to the suffering of birth, the suffering of aging, the suffering of illness, the suffering of death, the suffering of parting from loved ones, the suffering of meeting those we hate, and the suffering of not getting what we desire. In short, the suffering of the five aggregates of clinging—this is called suffering."

復問：「舍利弗！有道有向，斷此苦耶？」

> Then again he asked: "O Shariputra, is there a path and a way to completely end this suffering?"

舍利弗言：「有。謂八正道——正見乃至正定。」

> Shariputra said, "Yes, there is. It is called the Noble Eightfold Path—right view, up to right concentration."

時，二正士共論議已，各從座起而去。

> At that time, the two virtuous practitioners, having completed their discussion, rose from their seats and departed.

閻浮車問舍利弗：「所謂流者，云何為流？」

> Shariputra, what is meant by "the stream"?

舍利弗言：「流者，謂欲流、有流、見流、無明流。」

> Shariputra said: "The streams refer to the stream of desire, the stream of existence, the stream of views, and the stream of ignorance."

復問：「舍利弗！有道有向，修習多修習，斷此流耶？」

> Then he asked: "Shariputra! Is there a path and a practice, which, when cultivated and repeatedly developed, can cut off this stream?"

舍利弗言：「有。謂八正道——正見乃至正定。」

> Shariputra said, "Yes, there is. It is called the Noble Eightfold Path—right view, up to right concentration."

時，二正士共論議已，各從座起而去。

> At that time, the two virtuous practitioners, having completed their discussion, rose from their seats and departed.

閻浮車問舍利弗：「所謂扼者。云何為扼？」扼如流說。

> Shariputra, what is meant by "the yoke"? The yoke is as the flowing stream describes it.

閻浮車問舍利弗：「所謂取者，云何為取？」

> Shariputra, what is meant by 'clinging'?

舍利弗言：「取者，四取，謂欲取、我取、見取、戒取。」

> Shariputra said: "Clinging means the four kinds of clinging: clinging to desires, clinging to the self, clinging to views, and clinging to practices and rituals."

復問：「舍利弗！有道有向，修習多修習，斷此取耶？」

> Then he asked further, "Shariputra, is there a path or a way that, when cultivated and practiced repeatedly, can uproot and eliminate this clinging?"

舍利弗言：「有。謂八正道——正見乃至正定。」

> Shariputra said, "Yes, there is. It is called the Noble Eightfold Path—right view, up to right concentration."

時，二正士共論議已，各從座起而去。

> At that time, the two virtuous practitioners, having completed their discussion, rose from their seats and departed.

閻浮車問舍利弗：「所謂縛者。云何為縛？」

> Yamaka asked Shariputra, "What is meant by bondage? What exactly is being bound?"

舍利弗言：「縛者，四縛，謂貪欲縛、瞋恚縛、戒取縛、我見縛。」

> Shariputra said: "As for bondage, there are four bonds: the bond of craving, the bond of ill will, the bond of clinging to rites and rituals, and the bond of the view of a self."

復問：「舍利弗！有道有向，修習多修習，斷此縛耶？」

> Shariputra asked further: "Is there a path, a way, that if practiced and cultivated repeatedly, can sever this bondage?"

舍利弗言：「有。謂八正道。正見，乃至正定。」

> Shariputra said: "Yes. It is the Noble Eightfold Path, from Right View up to Right Concentration."

時，二正士共論議已，各從座起而去。

> At that time, the two virtuous practitioners, having completed their discussion, rose from their seats and departed.

閻浮車問舍利弗：「所謂結者。云何為結？」

> Shariputra, what is meant by 'fetters'?

舍利弗言：「結者，九結，謂愛結、恚結、慢結、無明結、見結、他取結、疑結、嫉結、慳結。」

> Shariputra said, "The bonds are the nine bonds: the bond of attachment, the bond of aversion, the bond of pride, the bond of ignorance, the bond of views, the bond of clinging to other extremes, the bond of doubt, the bond of jealousy, and the bond of stinginess."

復問：「舍利弗！有道有向，修習多修習，斷此結耶？」

> Again, the Buddha asked: "Shariputra, is there a path or practice that, when cultivated and developed repeatedly, can sever these fetters?"

舍利弗言：「有。謂八正道——正見乃至正定。」

> Shariputra said, "Yes, there is. It is called the Noble Eightfold Path—right view, up to right concentration."

時，二正士共論議已，各從座起而去。

> At that time, the two virtuous practitioners, having completed their discussion, rose from their seats and departed.

閻浮車問舍利弗：「所謂使者。云何為使？」

> Yamaka asked Shariputra, "What is meant by 'the messenger'? What is a messenger?"

舍利弗言：「使者，七使，謂貪欲使、瞋恚使、有愛使、慢使、無明使、見使、疑使。」

> Shariputra said: "The seven latent tendencies are the tendency of craving, the tendency of aversion, the tendency of attachment to existence, the tendency of conceit, the tendency of ignorance, the tendency of views, and the tendency of doubt."

復問：「舍利弗！有道有向，修習多修習，斷此使耶？」

> Then he asked, "Shariputra, is there a path or practice that, when developed and cultivated, can eradicate these fetters?"

舍利弗言：「有。謂八正道——正見乃至正定。」

> Shariputra said, "Yes, there is. It is called the Noble Eightfold Path—right view, up to right concentration."

時，二正士共論議已，各從座起而去。

> At that time, the two virtuous practitioners, having completed their discussion, rose from their seats and departed.

閻浮車問舍利弗：「所謂欲者。云何為欲？」

> Yamaka asked Shariputra: "What is called desire? What is desire?"

舍利弗言：「欲者，謂眼所識色可愛、樂、念，染著色。耳聲、鼻香、舌味、身所識觸可愛、樂、念，染著觸。閻浮車！此功德非欲，但覺想思惟者。」是時，舍利弗即說偈言：

> Shariputra said: "Desire refers to the forms cognized by the eye that are lovely, pleasant, and memorable, and attachment to them. Sounds heard by the ear, scents smelled by the nose, tastes savored by the tongue, and touches felt by the body—those that are lovely, pleasant, and memorable, and attachment to them. Yamaka, these qualities are not desire itself, but rather the thoughts and mental fabrications arising in the mind." At that moment, Shariputra spoke this verse:

「非彼愛欲使， 世間種種色，唯有覺想者， 是則士夫欲。彼諸種種色， 常在於世間，調伏愛欲心， 是則黠慧者。」

> The pull of worldly forms and colors is not the true attachment; It is the mind's desires and thoughts that bind a person. Those forms and colors remain ever present in the world; One who masters their own desires is truly wise.

復問：「舍利弗！有道有向，修習多修習，斷此欲耶？」

> Then he asked further: "Shariputra, is there a path or a practice that, when cultivated and developed repeatedly, can cut off these desires?"

舍利弗答言：「有。謂八正道——正見乃至正定。」

> Shariputra replied: "Yes. It is the Noble Eightfold Path — right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration."

時，二正士共論議已，各從座起而去。

> At that time, the two virtuous practitioners, having completed their discussion, rose from their seats and departed.

閻浮車問舍利弗言：「所謂養者，云何為養？」

> Shariputra, what is meant by "nourishment"? What is this nourishment?

舍利弗言：「養者有五養，謂貪欲養、瞋恚養、睡眠養、掉悔養、疑養。」

> Shariputra said, "There are five kinds of nourishment: the nourishment of craving, the nourishment of anger, the nourishment of drowsiness, the nourishment of restlessness and remorse, and the nourishment of doubt."

復問：「舍利弗！有道有向，修習多修習，斷此五養耶？」

> Then he asked: "Shariputra! Is there a path, is there a way, that if cultivated and practiced repeatedly, can cut off these five kinds of clinging?"

舍利弗答言：「有。謂八正道——正見乃至正定。」

> Shariputra replied: "Yes. It is the Noble Eightfold Path — right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration."

時，二正士共論議已，各從座起而去。

> At that time, the two virtuous practitioners, having completed their discussion, rose from their seats and departed.

閻浮車問舍利弗：「謂穌息者。云何為穌息？」

> Yanfucha asked Shariputra, "What is meant by 'having faith'?"

舍利弗言：「穌息者，謂斷三結。」

> Shariputra said, "The cessation of suffering is what is called the breaking of the three fetters."

復問：「舍利弗！有道有向，修習多修習，斷三結耶？」

> He further asked: "Shariputra! Is there a path and a way that, when cultivated and practiced repeatedly, can sever the three fetters?"

舍利弗答言：「有。謂八正道——正見乃至正定。」

> Shariputra replied: "Yes. It is the Noble Eightfold Path — right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration."

時，二正士共論議已，各從座起而去。

> At that time, the two virtuous practitioners, having completed their discussion, rose from their seats and departed.

閻浮車問舍利弗：「謂得穌息者。云何為得穌息者？」

> Yamaka asked Shariputra: "What is meant by one who has attained peace? What does it mean to be one who has attained peace?"

舍利弗言：「得穌息者，謂三結已盡、已知。」

> Shariputra said: "One who has attained peace is one who has completely eradicated and fully understood the three fetters."

復問：「有道有向，斷此結耶？」

> Again he asked: "Is there a path or practice by which one can cut off these fetters?"

舍利弗答言：「有。謂八正道——正見乃至正定。」

> Shariputra replied: "Yes. It is the Noble Eightfold Path — right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration."

時，二正士共論議已，各從座起而去。

> At that time, the two virtuous practitioners, having completed their discussion, rose from their seats and departed.

閻浮車問舍利弗：「謂得上穌息。云何為得上穌息？」

> Yamaka asked Shariputra, "It is said that one attains the highest peace. What does it mean to attain the highest peace?"

舍利弗言：「得上穌息者，謂貪欲永盡，瞋恚、愚癡永盡，是名得上穌息。」

> Shariputra said, "To attain ultimate ease means to be completely free from craving, completely free from aversion and ignorance. This is what is called attaining ultimate ease."

復問：「舍利弗！有道有向，修習多修習，得上穌息耶？」

> Again, the Buddha asked, "Shariputra! Is there a path and direction that, when cultivated and practiced repeatedly, leads to the most excellent peace and relief?"

舍利弗答言：「有。謂八正道——正見乃至正定。」

> Shariputra replied: "Yes. It is the Noble Eightfold Path — right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration."

時，二正士共論議已，各從座起而去。

> At that time, the two virtuous practitioners, having completed their discussion, rose from their seats and departed.

閻浮車問舍利弗：「謂得上穌息處。云何為得上穌息處？」

> Yamaka asked Shariputra, "What is meant by attaining the state of ultimate peace? How does one attain the state of ultimate peace?"

舍利弗言：「得上穌息處者，謂貪欲已斷、已知，永盡無餘，瞋恚、愚癡已斷、已知，永盡無餘，是為得上穌息處。」

> Shariputra said, "The place of ultimate rest is where craving has been cut off and fully understood, exhausted without remainder; where anger and ignorance have been cut off and fully understood, exhausted without remainder. This is called the place of ultimate rest."

復問：「舍利弗！有道有向，修習多修習，得上穌息處耶？」

> Then he asked: "Shariputra, is there a path, a way of practice—when developed and cultivated repeatedly—that leads to the place of ultimate peace and ease?"

舍利弗答言：「有。謂八正道——正見乃至正定。」

> Shariputra replied: "Yes. It is the Noble Eightfold Path — right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration."

時，二正士共論議已，各從座起而去。

> At that time, the two virtuous practitioners, having completed their discussion, rose from their seats and departed.

閻浮車問舍利弗：「所謂清涼。云何為清涼？」

> Shariputra, what is meant by 'coolness'?

舍利弗言：「清涼者，五下分結盡，謂身見、戒取、疑、貪欲、瞋恚。」

> Shariputra said, "To be cool and at peace is to be free of the five lower fetters: the view of a self, attachment to rules and rituals, doubt, sensual desire, and ill will."

復問：「有道有向，修習多修習，斷此五下分結，得清涼耶？」

> He further asked: "Is there a path, a direction, that if cultivated and practiced repeatedly, can cut off these five lower fetters and attain coolness and peace?"

舍利弗言：「有。謂八正道——正見乃至正定。」

> Shariputra said, "Yes, there is. It is called the Noble Eightfold Path—right view, up to right concentration."

時，二正士共論議已，各從座起而去。

> At that time, the two virtuous practitioners, having completed their discussion, rose from their seats and departed.

閻浮車問舍利弗：「謂得清涼。云何為得清涼？」

> Shariputra, what is meant by "attaining coolness"? What does it mean to attain coolness?

舍利弗言：「五下分已盡、已知，是名得清涼。」

> Shariputra said, "When the five lower fetters are completely eradicated and understood, this is called attaining coolness."

復問：「舍利弗！有道有向，修習多修習，得清涼耶？」

> Then he asked further: "Shariputra! Is there a path, is there a direction—when cultivated and practiced again and again—that brings coolness and peace?"

舍利弗言：「有。謂八正道——正見乃至正定。」

> Shariputra said, "Yes, there is. It is called the Noble Eightfold Path—right view, up to right concentration."

時，二正士共論議已，各從座起而去。

> At that time, the two virtuous practitioners, having completed their discussion, rose from their seats and departed.

閻浮車問舍利弗：「所謂上清涼者。云何為上清涼？」

> Jambuka asked Shariputra, "What is meant by the supreme coolness? What is the supreme coolness?"

舍利弗言：「上清涼者，謂貪欲永盡無餘，瞋恚、愚癡永盡無餘，一切煩惱永盡無餘，是名上清涼。」

> Shariputra said, "The utmost coolness means that craving and desire are completely gone without any trace, aversion and anger are completely gone without any trace, ignorance and delusion are completely gone without any trace, and all mental afflictions are completely gone without any trace. This is what is called the utmost coolness."

復問：「有道有向，得此上清涼耶？」

> Again, he asked, "Is there a path, is there a direction, to attain this supreme purity and peace?"

舍利弗言：「有。謂八正道——正見乃至正定。」

> Shariputra said, "Yes, there is. It is called the Noble Eightfold Path—right view, up to right concentration."

時，二正士共論議已，各從座起而去。

> At that time, the two virtuous practitioners, having completed their discussion, rose from their seats and departed.

閻浮車問舍利弗：「所謂得上清涼。云何名得上清涼？」

> Shariputra, what is meant by "attaining supreme coolness"? What does it mean to attain supreme coolness?

舍利弗言：「得上清涼者，謂貪欲永盡無餘，已斷、已知，瞋恚、愚癡永盡無餘，已斷、已知，是名得上清涼。」

> Shariputra said, "One who attains the supreme coolness is one who has completely and utterly ended craving and desire, having cut them off and fully understood them. Likewise, anger, hatred, and delusion are completely and utterly ended, having been cut off and fully understood. This is what is called attaining the supreme coolness."

復問：「舍利弗！有道有向，得此上清涼耶？」

> Shariputra, is there a path or a direction through which one can attain this supreme coolness and peace?

舍利弗言：「有。謂八正道——正見乃至正定。」

> Shariputra said, "Yes, there is. It is called the Noble Eightfold Path—right view, up to right concentration."

時，二正士共論議已，各從座起而去。

> At that time, the two virtuous practitioners, having completed their discussion, rose from their seats and departed.

閻浮車問舍利弗：「所謂愛。云何為愛？」

> Shariputra was asked by Yánfúchē: "What is craving?"

舍利弗言：「有三愛，謂欲愛、色愛、無色愛。」

> Shariputra said, "There are three kinds of craving: craving for sensual desires, craving for existence in the realm of form, and craving for existence in the formless realm."

復問：「有道有向，斷此三愛耶？」

> Asked further: "Is there a path or practice that can cut off these three kinds of craving?"

舍利弗言：「有。謂八正道——正見乃至正定。」

> Shariputra said, "Yes, there is. It is called the Noble Eightfold Path—right view, up to right concentration."

時，二正士共論議已，各從座起而去。

> At that time, the two virtuous practitioners, having completed their discussion, rose from their seats and departed.

閻浮車問舍利弗：「謂業跡。云何為業跡？」

> Yamaka asked Shariputra, "What is meant by the traces of karma?"

舍利弗言：「業跡者，十不善業跡，謂殺生、偷盜、邪婬、妄語、兩舌、惡口、綺語、貪欲、瞋恚、邪見。」

> Shariputra said: "The traces of karma refer to the ten unwholesome deeds: taking life, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, ill will, and wrong views."

復問：「舍利弗！有道有向，斷此十業跡耶？」

> Shariputra, is there a path and practice that can cut off these ten unwholesome actions?

舍利弗言：「有。謂八正道——正見乃至正定。」

> Shariputra said, "Yes, there is. It is called the Noble Eightfold Path—right view, up to right concentration."

時，二正士共論議已，各從座起而去。

> At that time, the two virtuous practitioners, having completed their discussion, rose from their seats and departed.

閻浮車問舍利弗，「所謂穢者。云何為穢？」

> Yamaka asked Shariputra, "What is meant by defilement? What is defilement?"

舍利弗言：「穢者，謂三穢，貪欲穢、瞋恚穢、愚癡穢。」

> Shariputra said: "Impurity refers to the three defilements—the defilement of craving, the defilement of aversion, and the defilement of ignorance."

復問：「舍利弗！有道有向，斷此三穢耶？」

> Shariputra, is there a path or a direction that eradicates these three impurities?

舍利弗言：「有。謂八正道——正見乃至正定。」

> Shariputra said, "Yes, there is. It is called the Noble Eightfold Path—right view, up to right concentration."

時，二正士共論議已，各從座起而去。

> At that time, the two virtuous practitioners, having completed their discussion, rose from their seats and departed.

如穢，如是垢、膩、刺、戀、縛亦爾。

> Just as impurity, so too are defilement, filth, thorns, clinging, and bondage.