SN 22.7 Upādāparitassanāsuttaṃ

Namo tassa bhagavato arahato sammāsambuddhassa

Saṃyuttanikāyo

相應部22相應7經

Khandhavaggo

蘊篇

1. Khandhasaṃyuttaṃ

蘊相應

1. Nakulapituvaggo

7. Upādāparitassanāsuttaṃ

經由執取而戰慄經(莊春江譯)

(SN 22.7 / PTS: S iii 15 / CDB i 865) Upādāparitassanā Sutta: Grasping and Worry

(translated from the Pāḷi by Maurice O'Connell Walshe © 2007–2011)

(The Pāḷi title of this sutta is based on the PTS (Feer) edition.)

Pāḷi: 7. Sāvatthinidānaṃ.

Chinese: 起源於舍衛城。

English: [At Sāvatthī the Blessed One said:]

Pāḷi: ‘‘Upādāparitassanañca vo, bhikkhave, desessāmi anupādāaparitassanañca.

Chinese: 「比丘們！我將教導你們經由執取而戰慄，以及經由不執取而無戰慄，

English: "Monks, I will explain to you grasping and worrying, and also not grasping and not worrying. …

Pāḷi: Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti.

Chinese: 你們要聽！你們要好好作意！我要說了。」

English: …

Pāḷi: ‘‘Evaṃ, bhante’’ti, kho te bhikkhū bhagavato paccassosuṃ.

Chinese: 「是的，大德！」那些比丘回答世尊。

English: …

Pāḷi: Bhagavā etadavoca –

Chinese: 世尊這麼說：

English: …

Pāḷi: ‘‘Kathañca, bhikkhave, upādāparitassanā hoti?

Chinese: 「而，比丘們！怎樣是經由執取而戰慄？

English: …

Pāḷi: Idha, bhikkhave, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto,

Chinese: 比丘們！這裡，未受教導的一般人，是不曾見過聖者的，不熟練聖者法的，未受聖者法訓練的；

English: Here, monks, the uninstructed worldling, with no regard for Noble Ones, unskilled and untrained in the Dhamma of the Noble Ones,

Pāḷi: sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ; attani vā rūpaṃ, rūpasmiṃ vā attānaṃ.

Chinese: 是不曾見過善人的，不熟練善人法的，未受善人法訓練的，認為色是我，或我擁有色，或色在我中，或我在色中；

English: … of those who are worthy … regards body as the self, the self as having body, body as being in the self, or the self as being in the body.

Pāḷi: Tassa taṃ rūpaṃ vipariṇamati aññathā hoti.

Chinese: 他的那個色變易、變異，

English: Change occurs to this man's body, and it becomes different.

Pāḷi: Tassa rūpavipariṇāmaññathābhāvā rūpavipariṇāmānuparivatti viññāṇaṃ hoti.

Chinese: 以色的變易、變異性，他的識成為隨色變易而轉，

English: Because of this change and alteration in his body, his consciousness is preoccupied with bodily change.

Pāḷi: Tassa rūpavipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṃ pariyādāya tiṭṭhanti.

Chinese: 隨色變易而轉所生的戰慄狀態生起並持續遍取他的心，

English: Due to this preoccupation with bodily change, worried thoughts arise and persist, laying a firm hold on his mind.

Pāḷi: Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca upādāya ca paritassati.

Chinese: 由於心被遍取而有恐怖、惱害、渴望，經由執取而戰慄。

English: Through this mental obsession he becomes fearful and distressed, and being full of desire and attachment he is worried.

Pāḷi: ‘‘Vedanaṃ attato samanupassati, vedanāvantaṃ vā attānaṃ; attani vā vedanaṃ, vedanāya vā attānaṃ. Tassa sā vedanā vipariṇamati aññathā hoti. Tassa vedanāvipariṇāmaññathābhāvā vedanāvipariṇāmānuparivatti viññāṇaṃ hoti. Tassa vedanāvipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṃ pariyādāya tiṭṭhanti. Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca upādāya ca paritassati.

Chinese: 他認為受是我，或我擁有受，或受在我中，或我在受中；他的那個受變易、變異，以受的變易、變異性，他的識成為隨受變易而轉，隨受變易而轉所生的戰慄狀態生起並持續遍取他的心，由於心被遍取而有恐怖、惱害、渴望，經由執取而戰慄。

English: He regards feeling as the self, … change occurs to his feeling … he is worried.

Pāḷi: ‘‘Saññaṃ attato samanupassati…pe… saṅkhāre attato samanupassati, saṅkhāravantaṃ vā attānaṃ; attani vā saṅkhāre, saṅkhāresu vā attānaṃ. Tassa te saṅkhārā vipariṇamanti aññathā honti. Tassa saṅkhāravipariṇāmaññathābhāvā saṅkhāravipariṇāmānuparivatti viññāṇaṃ hoti. Tassa saṅkhāravipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṃ pariyādāya tiṭṭhanti. Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca upādāya ca paritassati.

Chinese: 他認為想是我……（中略）他認為行是我，或我擁有行，或行在我中，或我在行中；他的那個行變易、變異，以行的變易、變異性，他的識成為隨行變易而轉，隨行變易而轉所生的戰慄狀態生起並持續遍取他的心，由於心被遍取而有恐怖、惱害、渴望，經由執取而戰慄。

English: [Similarly with 'perception,' 'the mental formations' and 'consciousness'].

Pāḷi: ‘‘Viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ; attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ. Tassa taṃ viññāṇaṃ vipariṇamati aññathā hoti. Tassa viññāṇavipariṇāmaññathābhāvā viññāṇavipariṇāmānuparivatti viññāṇaṃ hoti. Tassa viññāṇavipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṃ pariyādāya tiṭṭhanti. Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca upādāya ca paritassati.

Chinese: 他認為識是我，或我擁有識，或識在我中，或我在識中；他的那個識變易、變異，以識的變易、變異性，他的識成為隨識變易而轉，隨識變易而轉所生的戰慄狀態生起並持續遍取他的心，由於心被遍取而有恐怖、惱害、渴望，經由執取而戰慄。

English: …

Pāḷi: Evaṃ kho, bhikkhave, upādāparitassanā hoti.

Chinese: 比丘們！這樣是經由執取而戰慄。

English: In this way, monks, grasping and worrying arise.

Pāḷi: ‘‘Kathañca, bhikkhave, anupādāaparitassanā hoti?

Chinese: 而，比丘們！怎樣是經由不執取而無戰慄？

English: And how, monks, do not grasping and not worrying arise?

Pāḷi: Idha, bhikkhave, sutavā ariyasāvako ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto,

Chinese: 比丘們！這裡，已受教導的聖弟子，是見過聖者的，熟練聖者法的，

English: "Here, monks, the well-instructed Ariyan disciple, who has regard for the Noble Ones, is skilled and trained in the Dhamma of the Noble Ones,

Pāḷi: sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto na rūpaṃ attato samanupassati, na rūpavantaṃ vā attānaṃ; na attani vā rūpaṃ, na rūpasmiṃ vā attānaṃ.

Chinese: 善受聖者法訓練的；是見過善人的，熟練善人法的，善受善人法訓練的，不認為色是我，或我擁有色，或色在我中，或我在色中；

English: … of those who are worthy, does not regard body as the self, the self as having body, body as being in the self, or the self as being in the body.

Pāḷi: Tassa taṃ rūpaṃ vipariṇamati aññathā hoti.

Chinese: 他的那個色變易、變異，

English: Change occurs to this man's body, and it becomes different,

Pāḷi: Tassa rūpavipariṇāmaññathābhāvā na rūpavipariṇāmānuparivatti viññāṇaṃ hoti.

Chinese: 以色的變易、變異性，他的識不成為隨色變易而轉，

English: but despite this change and alteration in his body, his consciousness is not preoccupied with bodily change.

Pāḷi: Tassa na rūpavipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṃ pariyādāya tiṭṭhanti. Cetaso apariyādānā na cevuttāsavā [na ceva uttāsavā (pī. ka.)] hoti na ca vighātavā na ca apekkhavā, anupādāya ca na paritassati.

Chinese: 無隨色變易而轉所生的戰慄狀態生起並持續遍取他的心，由於心不被遍取而無恐怖、無惱害、無渴望，經由不執取而無戰慄。

English: … Not being full of desire and attachment, he is not worried.

Pāḷi: ‘‘Na vedanaṃ attato samanupassati, na vedanāvantaṃ vā attānaṃ; na attani vā vedanaṃ, na vedanāya vā attānaṃ. Tassa sā vedanā vipariṇamati aññathā hoti. Tassa vedanāvipariṇāmaññathābhāvā na vedanāvipariṇāmānuparivatti viññāṇaṃ hoti. Tassa na vedanāvipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṃ pariyādāya tiṭṭhanti. Cetaso apariyādānā na cevuttāsavā hoti na ca vighātavā na ca apekkhavā, anupādāya ca na paritassati.

Chinese: 他不認為受是我，或我擁有受，或受在我中，或我在受中；他的那個受變易、變異，以受的變易、變異性，他的識不成為隨受變易而轉，無隨受變易而轉所生的戰慄狀態生起並持續遍取他的心，由於心不被遍取而無恐怖、無惱害、無渴望，經由不執取而無戰慄。

English: [Similarly with 'feeling,' 'perception,' 'the mental formations' and 'consciousness'].

Pāḷi: ‘‘Na saññaṃ…pe… na saṅkhāre attato samanupassati, na saṅkhāravantaṃ vā attānaṃ; na attani vā saṅkhāre, na saṅkhāresu vā attānaṃ. Tassa te saṅkhārā vipariṇamanti aññathā honti. Tassa saṅkhāravipariṇāmaññathābhāvā na saṅkhāravipariṇāmānuparivatti viññāṇaṃ hoti. Tassa na saṅkhāravipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṃ pariyādāya tiṭṭhanti. Cetaso apariyādānā na cevuttāsavā hoti na ca vighātavā na ca apekkhavā, anupādāya ca na paritassati.

Chinese: 他不認為想是我……（中略）他不認為行是我，或我擁有行，或行在我中，或我在行中；他的那個行變易、變異，以行的變易、變異性，他的識不成為隨行變易而轉，無隨行變易而轉所生的戰慄狀態生起並持續遍取他的心，由於心不被遍取而無恐怖、無惱害、無渴望，經由不執取而無戰慄。

English: …

Pāḷi: ‘‘Na viññāṇaṃ attato samanupassati, na viññāṇavantaṃ vā attānaṃ…pe… tassa taṃ viññāṇaṃ vipariṇamati aññathā hoti. Tassa viññāṇavipariṇāmaññathābhāvā na viññāṇavipariṇāmānuparivatti viññāṇaṃ hoti. Tassa na viññāṇavipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṃ pariyādāya tiṭṭhanti. Cetaso apariyādānā na cevuttāsavā hoti na ca vighātavā na ca apekkhavā, anupādāya ca na paritassati.

Chinese: 他不認為識是我，或我擁有識……（中略）；他的那個識變易、變異，以識的變易、變異性，他的識不成為隨識變易而轉，無隨識變易而轉所生的戰慄狀態生起並持續遍取他的心，由於心不被遍取而無恐怖、無惱害、無渴望，經由不執取而無戰慄。

English: …

Pāḷi: Evaṃ kho, bhikkhave, anupādā aparitassanaṃ hotī’’ti. Sattamaṃ.

Chinese: 比丘們！這樣是經由不執取而無戰慄。」

English: In this way, monks, grasping and worrying do not arise."

"Upādāparitassanā Sutta: Grasping and Worry" (SN 22.7), translated from the Pāḷi by Maurice O'Connell Walshe. Access to Insight, 5 March 2011, http://www.accesstoinsight.org/tipitaka/sn/sn22/sn22.007.wlsh.html Retrieved on 14 October 2011. 雜阿含43經 @ http://buddhistinformation.blogspot.com/2011/10/43.html

SN 22.5 Samādhisuttaṃ

Namo tassa bhagavato arahato sammāsambuddhassa

Saṃyuttanikāyo

相應部22相應5經

Khandhavaggo

蘊篇

1. Khandhasaṃyuttaṃ

蘊相應

1. Nakulapituvaggo

5. Samādhisuttaṃ

定經(莊春江譯)

(SN 22.5 / PTS: S iii 13 / CDB i 863) Samādhi Sutta: Concentration

(translated from the Pāḷi by Thanissaro Bhikkhu © 2006–2011)

Pāḷi: 5. Evaṃ me sutaṃ –

Chinese: 我聽到這樣：

English: I have heard that

Pāḷi: ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.

Chinese: 有一次，世尊住在舍衛城祇樹林給孤獨園。

English: on one occasion the Blessed One was staying near Savatthi in Jeta's Grove, Anathapindika's monastery.

Pāḷi: Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti.

Chinese: 在那裡，世尊召喚比丘們：「比丘們！」

English: There he addressed the monks: "Monks!"

Pāḷi: ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ.

Chinese: 「大德！」那些比丘回答世尊。

English: "Yes, lord," the monks responded.

Pāḷi: Bhagavā etadavoca –

Chinese: 世尊這麼說：

English: The Blessed One said:

Pāḷi: ‘‘samādhiṃ, bhikkhave, bhāvetha;

Chinese: 「比丘們！你們要修習定。

English: "Develop concentration, monks.

Pāḷi: samāhito, bhikkhave, bhikkhu yathābhūtaṃ pajānāti.

Chinese: 比丘們！得定的比丘如實了知，

English: A concentrated monk discerns in line with what has come into being.

Pāḷi: Kiñca yathābhūtaṃ pajānāti?

Chinese: 如實了知什麼呢？

English: And what does he discern in line with what has come into being?

Pāḷi: Rūpassa samudayañca atthaṅgamañca,

Chinese: 色的集起與滅沒，

English: The origination & disappearance of form.

Pāḷi: vedanāya samudayañca atthaṅgamañca,

Chinese: 受的集起與滅沒，

English: The origination & disappearance of feeling

Pāḷi: saññāya samudayañca atthaṅgamañca,

Chinese: 想的集起與滅沒，

English: ... (The origination & disappearance of) perception

Notes: Thanissaro Bhikkhu does not translate “samudayañca atthaṅgamañca”.

Pāḷi: saṅkhārānaṃ samudayañca atthaṅgamañca,

Chinese: 行的集起與滅沒，

English: ... (The origination & disappearance of) mental formations.

Notes: Thanissaro Bhikkhu translates 'saṅkhāra' as 'fabrications'; CMA uses 'mental formations'.

Pāḷi: viññāṇassa samudayañca atthaṅgamañca’’.

Chinese: 識的集起與滅沒。

English: The origination & disappearance of consciousness.

Pāḷi: ‘‘Ko ca, bhikkhave, rūpassa samudayo,

Chinese: 而，比丘們！什麼是色的集起？

English: "And what is the origination of form?

Pāḷi: ko vedanāya samudayo,

Chinese: 什麼是受的集起？

English: ...feeling?

Pāḷi: ko saññāya samudayo,

Chinese: 什麼是想的集起？

English: ...perception?

Pāḷi: ko saṅkhārānaṃ samudayo,

Chinese: 什麼是行的集起？

English: ...mental formations?

Pāḷi: ko viññāṇassa samudayo?

Chinese: 什麼是識的集起？

English: What is the origination of consciousness?

Pāḷi: Idha, bhikkhave, bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati.

Chinese: 比丘們！這裡，比丘歡喜、歡迎、持續固持；

English: "There is the case where one enjoys, welcomes, & remains fastened.

Pāḷi: ‘‘Kiñca abhinandati abhivadati ajjhosāya tiṭṭhati?

Chinese: 歡喜、歡迎、持續固持什麼呢？

English: And what does one enjoy & welcome, to what does one remain fastened?

Pāḷi: Rūpaṃ abhinandati abhivadati ajjhosāya tiṭṭhati.

Chinese: 歡喜、歡迎、持續固持色；

English: One enjoys, welcomes, & remains fastened to form.

Pāḷi: Tassa rūpaṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī.

Chinese: 當歡喜、歡迎、持續固持那個色時，則生起歡喜；

English: As one enjoys, welcomes, & remains fastened to form, there arises delight.

Pāḷi: Yā rūpe nandī tadupādānaṃ.

Chinese: 凡在色上歡喜者，則是取；

English: Any delight in form is clinging.

Pāḷi: Tassupādānapaccayā bhavo;

Chinese: 以其取為緣而有有；

English: From clinging/sustenance as a requisite condition comes becoming.

Pāḷi: bhavapaccayā jāti;

Chinese: 以有為緣而有生；

English: From becoming as a requisite condition comes birth.

Pāḷi: jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti.

Chinese: 以生為緣而有老、死、愁、悲、苦、憂、絕望生起，

English: From birth as a requisite condition, then aging & death, sorrow, lamentation, pain, distress, & despair come into play.

Pāḷi: Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

Chinese: 這樣是這整個苦蘊的集。

English: Such is the origination of this entire mass of stress & suffering.

Pāḷi: ‘‘Vedanaṃ abhinandati…pe… saññaṃ abhinandati… saṅkhāre abhinandati… viññāṇaṃ abhinandati abhivadati ajjhosāya tiṭṭhati.

Chinese: 受……（中略）……想……行……歡喜、歡迎、持續固持識；

English: "One enjoys, welcomes, & remains fastened to feeling... perception... mental formations... "One enjoys, welcomes, & remains fastened to consciousness.

Pāḷi: Tassa viññāṇaṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī.

Chinese: 當歡喜、歡迎、持續固持那個識時，則生起歡喜；

English: As one enjoys, welcomes, & remains fastened to consciousness, there arises delight.

Pāḷi: Yā viññāṇe nandī tadupādānaṃ.

Chinese: 凡在識上歡喜者，則是取；

English: Any delight in consciousness is clinging.

Pāḷi: Tassupādānapaccayā bhavo;

Chinese: 以其取為緣而有有；

English: From clinging/sustenance as a requisite condition comes becoming.

Pāḷi: bhavapaccayā jāti;

Chinese: 以有為緣而有生；

English: From becoming as a requisite condition comes birth.

Pāḷi: jātipaccayā…pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti.

Chinese: 以生為緣（而有老、死、愁、悲、苦、憂、絕望生起），這樣是這整個苦蘊的集。

English: From birth as a requisite condition, (then aging & death, sorrow, lamentation, pain, distress, & despair come into play). Such is the origination of this entire mass of stress & suffering.

Pāḷi: ‘‘Ayaṃ, bhikkhave, rūpassa samudayo;

Chinese: 比丘們！這是色的集起，

English: "This, monks, is the origination of form.

Pāḷi: ayaṃ vedanāya samudayo;

Chinese: 這是受的集起，

English: This, the origination of feeling

Pāḷi: ayaṃ saññāya samudayo;

Chinese: 這是想的集起，

English: ... perception

Pāḷi: ayaṃ saṅkhārānaṃ samudayo;

Chinese: 這是行的集起，

English: ... mental formations.

Pāḷi: ayaṃ viññāṇassa samudayo.

Chinese: 這是識的集起。

English: This, the origination of consciousness."

Pāḷi: ‘‘Ko ca, bhikkhave, rūpassa atthaṅgamo, ko vedanāya… ko saññāya… ko saṅkhārānaṃ… ko viññāṇassa atthaṅgamo?

Chinese: 而，比丘們！什麼是色的滅沒？什麼是受的滅沒？什麼是想的滅沒？什麼是行的滅沒？什麼是識的滅沒？

English: "And what is the disappearance of form? ...feeling? ...perception? ...fabrications? What is the disappearance of consciousness?

Pāḷi: Idha, bhikkhave, nābhinandati nābhivadati nājjhosāya tiṭṭhati.

Chinese: 比丘們！這裡，比丘不歡喜、不歡迎、不持續固持；

English: "There is the case where one doesn't enjoy, welcome, or remain fastened.

Pāḷi: ‘‘Kiñca nābhinandati nābhivadati nājjhosāya tiṭṭhati?

Chinese: 不歡喜、不歡迎、不持續固持什麼呢？

English: And what does one not enjoy or welcome, to what does one not remain fastened?

Pāḷi: Rūpaṃ nābhinandati nābhivadati nājjhosāya tiṭṭhati.

Chinese: 不歡喜、不歡迎、不持續固持色；

English: One doesn't enjoy, welcome, or remain fastened to form.

Pāḷi: Tassa rūpaṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā rūpe nandī sā nirujjhati.

Chinese: 對色不歡喜、不歡迎、不持續固持後，則在色上的歡喜滅；

English: As one doesn't enjoy, welcome, or remain fastened to form, any delight in form ceases.

Pāḷi: Tassa nandīnirodhā upādānanirodho;

Chinese: 以其歡喜的滅而取滅；

English: From the cessation of delight comes the cessation of clinging.

Pāḷi: upādānanirodhā bhavanirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti.

Chinese: 以取滅而有滅……（中略）這樣是這整個苦蘊的滅。

English: From the cessation of clinging/sustenance, the cessation of becoming. (From the cessation of becoming, the cessation of birth. From the cessation of birth, then aging & death, sorrow, lamentation, pain, distress, & despair all cease.) Such is the cessation of this entire mass of stress & suffering.

Pāḷi: ‘‘Vedanaṃ nābhinandati nābhivadati nājjhosāya tiṭṭhati.

Chinese: 不歡喜、不歡迎、不持續固持受；

English: "One doesn't enjoy, welcome, or remain fastened to feeling

Pāḷi: Tassa vedanaṃ anabhinandato anabhivadato anajjhosā tiṭṭhato yā vedanāya nandī sā nirujjhati.

Chinese: 對受不歡喜、不歡迎、不持續固持後，則在受上的歡喜滅；

English: (As one doesn't enjoy, welcome, or remain fastened to form, any delight in feeling ceases.)

Pāḷi: Tassa nandīnirodhā upādānanirodho;

Chinese: 以其歡喜的滅而取滅；

English: (From the cessation of delight comes the cessation of clinging. )

Pāḷi: upādānanirodhā bhavanirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti.

Chinese: 以取滅而有滅……（中略）這樣是這整個苦蘊的滅。

English: (From the cessation of clinging/sustenance, the cessation of becoming. From the cessation of becoming, the cessation of birth. From the cessation of birth, then aging & death, sorrow, lamentation, pain, distress, & despair all cease. Such is the cessation of this entire mass of stress & suffering.)

Pāḷi: ‘‘Saññaṃ nābhinandati…pe… saṅkhāre nābhinandati nābhivadati nājjhosāya tiṭṭhati.

Chinese: 不歡喜、不歡迎、不持續固持想……（中略）不歡喜、不歡迎、不持續固持行；

English: ... perception... mental formations...

Pāḷi: Tassa saṅkhāre anabhinandato anabhivadato anajjhosāya tiṭṭhato yā saṅkhāresu nandī sā nirujjhati.

Chinese: 對行不歡喜、不歡迎、不持續固持後，則在行上的歡喜滅；

English: (As one doesn't enjoy, welcome, or remain fastened to form, any delight in mental formations cease.)

Pāḷi: Tassa nandīnirodhā upādānanirodho;

Chinese: 以其歡喜的滅而取滅；

English: (From the cessation of delight comes the cessation of clinging. )

Pāḷi: upādānanirodhā bhavanirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti.

Chinese: 以取滅而有滅……（中略）這樣是這整個苦蘊的滅。

English: (From the cessation of clinging/sustenance, the cessation of becoming. From the cessation of becoming, the cessation of birth. From the cessation of birth, then aging & death, sorrow, lamentation, pain, distress, & despair all cease. Such is the cessation of this entire mass of stress & suffering.)

Pāḷi: ‘‘Viññāṇaṃ nābhinandati nābhivadati nājjhosāya tiṭṭhati.

Chinese: 不歡喜、不歡迎、不持續固持識；

English: "One doesn't enjoy, welcome, or remain fastened to consciousness.

Pāḷi: Tassa viññāṇaṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā viññāṇe nandī sā nirujjhati.

Chinese: 對識不歡喜、不歡迎、不持續固持後，則在識上的歡喜滅；

English: As one doesn't enjoy, welcome, or remain fastened to consciousness, any delight in consciousness ceases.

Pāḷi: Tassa nandīnirodhā upādānanirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti.

Chinese: 以其歡喜的滅而取滅；（以取滅而有滅）……（中略）這樣是這整個苦蘊的滅。

English: From the cessation of delight comes the cessation of clinging. (From the cessation of clinging/sustenance, the cessation of becoming. From the cessation of becoming, the cessation of birth. From the cessation of birth, then aging & death, sorrow, lamentation, pain, distress, & despair all cease.) Such is the cessation of this entire mass of stress & suffering.

Pāḷi: ‘‘Ayaṃ, bhikkhave, rūpassa atthaṅgamo,

Chinese: 比丘們！這是色的滅沒，

English: "This, monks, is the disappearance of form.

Pāḷi: ayaṃ vedanāya atthaṅgamo,

Chinese: 這是受的滅沒，

English: This, the disappearance of feeling

Pāḷi: ayaṃ saññāya atthaṅgamo,

Chinese: 這是想的滅沒，

English: ... perception

Pāḷi: ayaṃ saṅkhārānaṃ atthaṅgamo,

Chinese: 這是行的滅沒，

English: ... mental formations.

Pāḷi: ayaṃ viññāṇassa atthaṅgamo’’ti.

Chinese: 這是識的滅沒。」

English: This, the disappearance of consciousness."

Pāḷi: Pañcamaṃ.

"Samādhi Sutta: Concentration" (SN 22.5), translated from the Pāḷi by Thanissaro Bhikkhu. Access to Insight, 29 June 2010, http://www.accesstoinsight.org/tipitaka/sn/sn22/sn22.005.than.html Retrieved on 19 August 2011. 雜阿含65經 @ http://buddhistinformation.blogspot.com/2011/08/65.html