佛說四諦經
Sutra on the Four Noble Truths
後漢安息國三藏安世高譯
Translation by An Shigao, Tripitaka Master from Parthia, Later Han Dynasty
聞如是：
This is what I heard:
一時，佛在舍衛國祇樹給孤獨園。是時，佛告諸比丘：「比丘！」應：「唯然。」比丘便從佛聞。佛便說是：「比丘！真正法說，為是四諦。具思惟見、開了分別發見。若所有比丘過世時，從如來無所著正覺是，亦從是正說，為是四諦。具思惟見、開了分別發見。從是四諦，若所有比丘從後世來者，從如來無所著正覺是，為從是正法，真為賢者四諦。具如上說。今有比丘見在，如來無所著正覺是，亦從是正諦，說如是四諦，具思惟見、開了分別發見。」
Once, the Buddha was staying in the Jeta Grove, in Anāthapiṇḍika’s Park near Śrāvastī. At that time, the Buddha addressed the monks, "Monks!" They replied, "Yes, Lord." The monks then listened attentively as the Buddha began to teach.
The Buddha said: "Monks, the true teaching is found in the Four Noble Truths. These truths should be fully contemplated, seen clearly, understood, and realized through direct insight.
Whether they lived in the past—following the fully awakened Tathāgata, the Worthy One, the Perfectly Enlightened One—all monks have relied on this very teaching: the Four Noble Truths. They have fully contemplated, seen clearly, understood, and realized these truths.
Whether they will come in the future—following the Tathāgata, the Worthy One, the Perfectly Enlightened One—they too will rely on this true teaching: the noble Four Noble Truths, exactly as described above.
And now, monks who are present here, following the Tathāgata, the Worthy One, the Perfectly Enlightened One, likewise rely on this true teaching: these Four Noble Truths, fully contemplating, seeing clearly, understanding, and realizing them."
佛復告比丘舍利曰：「比丘！慧、疾慧、走慧、利慧、方慧、深徹慧、惡慧，不厭能見慧、珍寶慧隨。比丘舍利曰能，比丘舍利曰所，是賢者四諦，平說具能。舍利曰比丘為奇人，具說思惟，能見能開，能了能分，別發能見，今多少隨道法。是舍利曰比丘，最無有過，從邪能還。舍利曰比丘能令隨道，目揵連比丘能令竟道；舍利曰比丘如母生，目揵連比丘如母供養。當目揵連比丘如是覺者，舍利曰、目揵連，當可事、當為供、當可往問。舍利曰比丘、目揵連比丘，為同學者致樂念，令無有他。」
The Buddha further addressed the monks, saying: "Monks, Shariputra is a man of wisdom—swift wisdom, quick wisdom, keen wisdom, profound wisdom, penetrating wisdom, and the wisdom that, without aversion, sees truth clearly, treasuring and following it.
Shariputra has the ability; Shariputra is the one. He thoroughly and equally explains these Four Noble Truths. Shariputra is an extraordinary person: he explains and contemplates, sees and reveals, understands and discerns, teaches others to see, and guides them along the path accordingly.
Among all monks, Shariputra is unsurpassed, able to turn back from wrong paths. Shariputra can lead one onto the path, while Maudgalyayana can bring one to the path's end. Shariputra is like a mother who gives birth, and Maudgalyayana is like a mother who provides care. One who truly understands should honor, offer to, and seek counsel from Shariputra and Maudgalyayana.
Shariputra and Maudgalyayana bring joy and care to their fellow practitioners, leaving no room for conflict."
佛已說如是，從坐起，入寺室，頃思惟在。時賢者舍利曰比丘，為利故、令佛在世間故，今為說是四諦：「何等為四？一為苦，二為習，三為盡，四為道，四諦受行令滅苦。何等為，賢者！苦諦？從生苦，從老苦，為病苦，為死苦，不哀相逢、苦離哀苦、所求不得是亦苦、倉卒五種苦生。賢者！苦生為何等？若是人彼彼人種，從生增生，以隨以有欲成，五陰已生，命根已得，是名為生。生，賢者！苦。何因緣生苦？為生者人令身有故更苦，從更復更，從痛復痛，令意更苦。從更復更，從受復受，令身意更苦。從更復更，知受復受，令身待受惱。從更復更，覺受復受，意念熱惱。從更復更，知受復受，令身意熱惱。從更復更，從受苦復苦，身熱疲熱惱。從更復更，從受復受，意熱惱疲令熱憂。從更復更，從受復受，令身意惱熱疲。從念熱惱，從更復更，從受復受，生，賢者！苦上說苦，是故說從是有老。
The Buddha, having spoken thus, rose from his seat and entered the monastery chamber, where he contemplated for a time. At that moment, the venerable disciple Shariputra, for the sake of the teachings and so that the Buddha’s wisdom might remain in the world, spoke of the Four Noble Truths: “What are these four? The first is Suffering, the second is the Origin of Suffering, the third is the Cessation of Suffering, and the fourth is the Path. Practicing and following these Four Noble Truths leads to the end of suffering.
“What, venerable ones, is the Truth of Suffering? Birth is suffering, aging is suffering, illness is suffering, death is suffering. Meeting what is not dear is suffering, parting from what is dear is suffering, not getting what one wants is suffering. In short, the five aggregates of clinging are suffering.
“Venerable ones, what is the suffering of birth? That which for each being, in each kind of being, arises, evolves, comes into existence, and appears—driven by desire and attachment, the five aggregates are born, the life faculty is established—this is called birth. Birth, venerable ones, is suffering.
“Why is birth suffering? Because with birth, the body undergoes pain. From one experience to another, from one sensation to another, the mind undergoes pain. From one experience to another, from one feeling to another, the body and mind undergo pain. From one experience to another, from one perception to another, the body endures distress. From one experience to another, from one awareness to another, the mind burns with anguish. From one experience to another, from one feeling to another, the body and mind burn with anguish. From one experience to another, the body suffers exhaustion and feverish distress. From one experience to another, from one feeling to another, the mind is exhausted and overwhelmed by feverish worry. From one experience to another, from one feeling to another, the body and mind are exhausted and feverish. From thought-born feverish distress, from one experience to another, from one feeling to another, birth brings suffering. As suffering has been described, it is thus said: from this comes aging.”
「賢者！苦老為何等？所各各疲疲人，其為是老，皺白力動以老，僂拄杖、鬢髮墮、黑子生𭣛𭣛、根已熟、身欲壞、色已轉、老已壽，是名為老。老，賢者！苦。何因緣說老苦？以人老身更苦，從更復更，行受復受，意念更苦。從更復更，作受復作受，身意亦苦。從更復更，行受復受，身熱惱。從更復更，從受復受，意念熱惱。從更復更，從受復受，身意熱惱。從更復更，從受復受，身熱疲憂惱。從更相更，從受相受，意念熱惱疲惱憂。從更相更，從受相受，身意念熱疲憂惱。從更相更，從受復受，是故，賢者！說老苦。上說苦，為是故說。
「病，賢者！苦。病為何等？有頭病、有腹病、有耳病、有鼻病、有口病、有脣病、有舌病、有咽喉病、有噦病、有變病、有下病、有熱病、有淋瀝病、有顛病、有咽癅病、有尋尋病、有骨節病、有皮病、有肪病、有血熱病、有痰病，是亦餘若干，皆從猗生，不得離是，皆在著身。病，賢者！苦。何因緣病苦？人受故令身更苦，從更復更從受復受，意念苦。從更復更，從受復受，并身意念更苦。從更復更，從受復受，身熱惱。從更復更，從受復受，令意熱惱。從更復更，從受復受，身意念熱惱。從更復更，從受復受，身熱疲憂惱。從更復更，從受復受，意熱疲憂惱。從更復更，從受復受，身意念熱疲憂惱。從更復更，從受復受，所說病，賢者！苦。是故說，亦從是因緣有。
「死，賢者！苦。死為何等？所為人有，所為人有在生死，處處為捨身廢壞滅，不復見命，已盡五陰、已捨命根、已滅死時，是名為死。賢者！苦，何因緣死苦？死者人為身更苦，從更復更，從受復受，意念更苦。從更復更，從受復受，身意念更苦。從更復更，從受復受，令身熱惱。從更復更，從受復受，令意念熱惱。從更復更，從受復受，令身意熱惱。從更復更，從受復受，身熱疲悔惱。從更復更，從受復受，令身意念熱疲悔惱。從更復更，從受復受。死，賢者！苦，為是因緣說，亦從是因緣有說。
「不相哀相逢會，賢者！苦。不相哀相逢會，為何等有？賢者！人六自入，不哀不可，是從是相逢會。有是一壞相，離本相聚會、共事相離，是為苦。如是外亦爾，識亦爾，思亦爾，痛亦爾，思想亦爾，念為亦爾，愛亦爾，六行亦爾。有，賢者！人為六種持不哀。何等六種？若地種，若水種、火種、風種、空種、識種。是一會相，有合聚，共會共事，是為苦。不相哀會，賢者！苦。何因緣不相哀會，賢者！苦？不相哀共事會，賢者！人令身更苦，從更復更，從受復受，令意更苦。從更復更，從受復受，令身意念更苦。從更復更，從受復受，令身意念熱。從更復更，從受復受，令身熱疲苦惱。從更復更，從受復受，令意念熱疲苦惱。從更復更，從受復受，令身意念熱疲苦惱。從更復更，從受復受，不相哀相逢會，賢者！苦。是故所說亦從是，故從是說。
「哀相別離，賢者！苦。哀別離為何等？有是，賢者！人為所，自所入哀，令從是相別離亡，相別相離、不相俱，不會、不共居、不相逢、不更，是為苦。如是自外亦爾，識亦爾，更愛亦爾，痛亦爾，念為亦爾，愛亦爾，六持亦爾。有，賢者！人為哀六持，地持、水持、火持、風持、空持、識持，令從是相別離亡，相別相離、不會、遠離、不共居、不相會、不共更，是為苦。是離，哀賢者！苦，為是故說，亦從是因緣說。
「若求不得是亦苦，是故復說。世間法，賢者！為人，若意生栽為莫生，是亦可舍。老法，賢者！為人，如是欲生為栽莫老，是意不舍。病法，賢者！人，病已受為是欲生，令我莫有，苦是欲舍。死法者，賢者，人已應受死，有是欲生，令我莫死，得不從是舍。有，賢者！人，已生痛，不可、不貪、意不用，為是欲生令是所生，痛不可貪、意不用，令是為可、令是為欲、令是為意不得，從欲斷。有，賢者！人為求思想，亦念不可、不用意，不可有是意生，令是意生者，思想求不用、不可意、不可為欲是意，用可可意，為令我是意當用、當可不得，從是得斷。有是，賢者！人，有更用可可意，設有是意生所，是更已生用可可意，令是常不離，是欲不當斷。設有，賢者！人，生是思想，念愛可意欲，得為是欲生，令是思想念生欲可意欲，得令是常堅勿相離，令是願莫斷。所求不得是亦苦，是故說亦從是因緣故說。
「本為五陰苦，是故復說，令從是法。是法非常，厄病為壞，疾、敗、老、不堅、不信，欲、轉、離，為是故本五陰苦。過世，賢者！同是苦諦，未來世，賢者！亦是苦諦，現在世，賢者！亦是苦諦，是無有異，不倒不惑。如有諦如，是如應賢者諦賢者諦。賢者！是諦知見解得應，如是諦覺，是故名為賢者諦。
「何等為，賢者！苦習賢者諦？或人，賢者！六自，入身相愛，彼所愛著近往，是為習。如自身，外身亦爾，識更知行哀。有，賢者！人為六持愛：一為地、二為水、三為火、四為風、五為空、六為識。彼所愛著，相近往發，是為習。如是何應？若人在兒子，亦妻、從使御者、田地舍宅、坐肆臥具，便息為愛，著近更發往求，當知是愛習為苦習賢者諦。過世，賢者！時亦是愛習為苦習賢者習，未來世時亦是愛習為苦習賢者習，今現世時亦是愛習為苦習賢者習。如是不異，如有不倒不惑，真諦正如。有，賢者！諦，為賢者諦，更見解得，相應如有覺。是故，苦習名為賢者諦。
「何等為，賢者！苦盡賢者諦？有，賢者！為人六自身中種入，為不受，得從是解，不共更，已斷、已捨、相離、已盡、不復望、已滅、寂然，是苦滅。如是內身，外亦爾，識相近，更思想，念行望，愛亦爾。有，賢者！人六持不愛：一地、二水、三火、四風、五空、六識。從是得解，不共更，已斷、已捨、已棄、已異、不用、寂然，是為苦盡。是亦為何等？若人無有愛著，在兒、在家、在使、在御、田地舍宅、居肆臥具、賣買利息，無有愛著，不相近、意生發求，無有是，當知是愛盡為苦盡賢者諦。過世，賢者！時是亦愛盡為苦盡賢者諦，未來世亦爾，今現在世時亦是愛盡為苦盡賢者諦。如是不異，如有不惑不倒，真諦是如有，是故苦已盡名為賢者諦。
「何等為，賢者！苦盡受行賢者諦？有是，賢者！八種道：一直見、二直治、三直語、四直行、五直業、六直方便、七直念、八直定。
「何等為，賢者！直見？若，賢者！道德弟子為苦念苦，為習念習，為盡念盡，為道念道，得分別觀，能得法觀，能受想，能觀想，能可想，能受行，是名為直見。亦觀持宿，亦念道德，蚤行見行悔受止、無為、念寂然、止從不著、如得脫、意分別、觀行相、行意在法、觀相不離相會受，是名為正直見，是名為道德諦。
「何等為，賢者！正直治？若，賢者！道德弟子，苦為苦念，習為習念，盡為盡念，道為道念，若行隨投念復念，是名為直治。亦觀宿命持，亦所學行相念、從行觀悔、無為、寂然受、止從無所著、得脫意、觀止、所求所投念行隨行，是名為直治，是名為道德諦。
「何等為，賢者！正直語？同，賢者！道德弟子！為從苦念苦，為從習念習，為從盡念盡，為從道念道，止四口犯、有餘口惡行，從是得止離。止、相離、攝守、不可作，不作從受罪，無有罪，已止，是為直語。亦復為持宿觀，已入行行念道、從行悔意止、無為、度世、寂然、可意、止、無所著，如得解脫意分別觀，除四口惡行，離、止、相離、攝守、不可作、不作從受罪、無有罪、已止，是名為直語，是名為道德諦。
「何等為，賢者！正直行？念為，賢者！道德弟子，從苦為念苦，從習為念習，從盡為念盡，從道為念道，除身三惡行亦餘身惡行，從是止、離、攝守、不可作、不作從受罪、無有罪、已止，是名為直行。亦持觀宿命，亦從道德行，念世間行見悔，止、無為、度世見、寂然止、從無為度世、不著、如得脫意得觀，除身三惡行亦除身惡行，離、止、相離、攝守、不可作、從受罪無有、罪已止，是名為正直行，是名為道德諦。
「何等為，賢者！正直業？若，賢者！道德弟子，苦從苦念，苦習從習念，習盡從盡念，盡道從道行得念，所不應求、所不可行，若干畜生業，從邪行欲自活，是名為邪業。亦持宿命行觀，從行得道，念世間行觀悔，止、度世、無為觀、寂然、止得度世、不著、如得脫意從得觀，不應求不求，若干畜生業行自活命，離、止、相離、攝守、不可作、從受罪無有、罪已止，是名為正直業，是名為道德諦。
「何等為，賢者！正直方便？賢者！道德弟子，苦為念苦，習為念習，盡為念盡，道為念道，所精進、所方便、所出、所住止、所能、所敷、所喜，不毀不滅念正止，是名為正直方便。亦有持宿命觀，亦從得行念，從世間行見悔，止見、度世、無為、寂然、止從、不著、已得道觀解脫意，所精進、所方便、所出、所住止、所敷、所喜、不毀滅念正攝止，是名為正直方便，是名為道德諦。
「何等為，賢者！直正念？若，賢者！道德弟子，苦為念苦，習為念習，盡為念盡，道為念道，相念從念，念念不忘，少言、念不離，是名為正直念。亦觀持宿命，亦從得道行，念世間行不可悔，攝、止、度世、無為、寂然、止見、一德、無所著、如解脫意觀念想念，從念念、念不忘、少言、念不離，是名為直正念，是名為道德諦。
「何等為，賢者！直正定？若，賢者！道德弟子，苦為念苦，習為念習，盡為念盡，道為念道，意止故不動不走，已攝止故意念在一，是名為直正定。亦觀持宿命，亦從得解意念，見世間行悔，攝、止、度世、無為、見可如、得無所著、從解脫因緣意向觀所意止，正安一、不惑、不走、攝止、念定在二念，是名為正直定，是名為道德諦。過世，賢者！亦是苦盡受賢者諦，後世未來時亦從是受行賢者諦，今現世時亦從是受行滅苦賢者諦，如是不異，如有不失不惑，真諦如本如有德道德諦，賢者！是諦更見得應解脫，是故為苦盡。從是行名為道德諦。從後斂說，苦、苦習、盡亦見道，佛所說行無有量。」
舍利曰說如是，比丘受行。
持宿命觀(《大安般》云「信本因緣」，知從宿命有，名直見。)(《義決》云「知前事」，如後事是也)。
佛說四諦經