MN 148 Cha-chakka:
six by six

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Opening

(2023 SP-FLUENT translation by frankk‍ derived from B. Sujato‍)

Evaṃ me sutaṃ—	So I have heard.	我曾这样听闻。
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.	有一次，佛陀住在舍卫城附近的祇树给孤独园。
Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.	There the Buddha addressed the monks: “monks!”	在那里，佛陀对比丘们说：“比丘们！”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.	“世尊，”他们回答。
Bhagavā etadavoca:	The Buddha said this:	佛陀这样说：
“dhammaṃ vo, bhikkhave, desessāmi	“monks, I shall teach you the Dhamma that’s	“比丘们，我将为你们讲说佛法，
ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ	good in the beginning, good in the middle, and good in the end,	开端善，中段善，结尾善，
sātthaṃ sabyañjanaṃ,	meaningful and well-phrased.	有意义且措辞优美。
kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsessāmi,	And I shall reveal a spiritual practice that’s entirely full and pure,	我将揭示一种完全圆满纯净的修行，
yadidaṃ—cha chakkāni.	namely, the six sets of six.	即六六法门。
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.	Listen and pay close attention, I will speak.”	仔细听，专心，我将要说。”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.	“Yes, sir,” they replied.	“是的，世尊，”他们回答。
Bhagavā etadavoca:	The Buddha said this:	佛陀这样说：

148.1 – (enumerating 6 sets of 6)

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“Cha ajjhattikāni āyatanāni veditabbāni,	“The six interior sense fields should be understood.	“应该了解六内处。
cha bāhirāni āyatanāni veditabbāni,	The six exterior sense fields should be understood.	应该了解六外处。
cha viññāṇakāyā veditabbā,	The six classes of consciousness should be understood.	应该了解六识身。
cha phassakāyā veditabbā,	The six classes of contact should be understood.	应该了解六触身。
cha vedanākāyā veditabbā,	The six classes of feeling should be understood.	应该了解六受身。
cha taṇhākāyā veditabbā.	The six classes of craving should be understood.	应该了解六爱身。”

§1.1 – (Six interior sense fields)

‘Cha ajjhattikāni āyatanāni veditabbānī’ti—	‘The six interior sense fields should be understood.’	“‘应该了解六内处。’
iti kho panetaṃ vuttaṃ.	That’s what I said,	我这样说，
Kiñcetaṃ paṭicca vuttaṃ?	but why did I say it?	但为什么这样说呢？
Cakkh-āyatanaṃ,	There are the sense fields of the eye,	有眼处、
sot-āyatanaṃ,	ear,	耳处、
ghān-āyatanaṃ,	nose,	鼻处、
jivh-āyatanaṃ,	tongue,	舌处、
kāy-āyatanaṃ,	body,	身处、
man-āyatanaṃ.	and mind.	意处。
‘Cha ajjhattikāni āyatanāni veditabbānī’ti—	‘The six interior sense fields should be understood.’	‘应该了解六内处。’
iti yaṃ taṃ vuttaṃ,	That’s what I said,	我这样说，
idametaṃ paṭicca vuttaṃ.	and this is why I said it.	这就是我这样说的原因。
Idaṃ paṭhamaṃ chakkaṃ.	This is the first set of six.	这是第一组六。

§1.2 – (Six exterior sense fields)

‘Cha bāhirāni āyatanāni veditabbānī’ti—	‘The six exterior sense fields should be understood.’	“‘应该了解六外处。’
iti kho panetaṃ vuttaṃ.	That’s what I said,	我这样说，
Kiñcetaṃ paṭicca vuttaṃ?	but why did I say it?	但为什么这样说呢？
Rūp-āyatanaṃ,	There are the sense fields of sights,	有色处、
sadd-āyatanaṃ,	sounds,	声处、
gandh-āyatanaṃ,	smells,	香处、
ras-āyatanaṃ,	tastes,	味处、
phoṭṭhabb-āyatanaṃ,	touches,	触处、
dhamm-āyatanaṃ.	and thoughts.	法处。
‘Cha bāhirāni āyatanāni veditabbānī’ti—	‘The six exterior sense fields should be understood.’	‘应该了解六外处。’
iti yaṃ taṃ vuttaṃ,	That’s what I said,	我这样说，
idametaṃ paṭicca vuttaṃ.	and this is why I said it.	这就是我这样说的原因。
Idaṃ dutiyaṃ chakkaṃ.	This is the second set of six.	这是第二组六。

§1.3 – (Six classes of consciousness

‘Cha viññāṇakāyā veditabbā’ti—	‘The six classes of consciousness should be understood.’	“‘应该了解六识身。’
iti kho panetaṃ vuttaṃ.	That’s what I said,	我这样说，
Kiñcetaṃ paṭicca vuttaṃ?	but why did I say it?	但为什么这样说呢？
Cakkhuñca paṭicca rūpe ca uppajjati cakkhu-viññāṇaṃ,	Eye consciousness arises dependent on the eye and sights.	依眼和色而生眼识。
sotañca paṭicca sadde ca uppajjati sota-viññāṇaṃ,	Ear consciousness arises dependent on the ear and sounds.	依耳和声而生耳识。
ghānañca paṭicca gandhe ca uppajjati ghāna-viññāṇaṃ,	Nose consciousness arises dependent on the nose and smells.	依鼻和香而生鼻识。
jivhañca paṭicca rase ca uppajjati jivhā-viññāṇaṃ,	Tongue consciousness arises dependent on the tongue and tastes.	依舌和味而生舌识。
kāyañca paṭicca phoṭṭhabbe ca uppajjati kāya-viññāṇaṃ,	Body consciousness arises dependent on the body and touches.	依身和触而生身识。
manañca paṭicca dhamme ca uppajjati mano-viññāṇaṃ.	Mind consciousness arises dependent on the mind and thoughts.	依意和法而生意识。
‘Cha viññāṇakāyā veditabbā’ti—	‘The six classes of consciousness should be understood.’	‘应该了解六识身。’
iti yaṃ taṃ vuttaṃ,	That’s what I said,	我这样说，
idametaṃ paṭicca vuttaṃ.	and this is why I said it.	这就是我这样说的原因。
Idaṃ tatiyaṃ chakkaṃ.	This is the third set of six.	这是第三组六。

§1.4 – (Six classes of contact)

‘Cha phassakāyā veditabbā’ti—	‘The six classes of contact should be understood.’	“‘应该了解六触身。’
iti kho panetaṃ vuttaṃ.	That’s what I said,	我这样说，
Kiñcetaṃ paṭicca vuttaṃ?	but why did I say it?	但为什么这样说呢？
Cakkhuñca paṭicca rūpe ca uppajjati cakkhu-viññāṇaṃ,	Eye consciousness arises dependent on the eye and sights.	依眼和色而生眼识。
tiṇṇaṃ saṅgati phasso;	The meeting of the three is contact.	三者和合即是触。
sotañca paṭicca sadde ca uppajjati sota-viññāṇaṃ,	Ear consciousness arises dependent on the ear and sounds.	依耳和声而生耳识。
tiṇṇaṃ saṅgati phasso;	The meeting of the three is contact.	三者和合即是触。
ghānañca paṭicca gandhe ca uppajjati ghāna-viññāṇaṃ,	Nose consciousness arises dependent on the nose and smells.	依鼻和香而生鼻识。
tiṇṇaṃ saṅgati phasso;	The meeting of the three is contact.	三者和合即是触。
jivhañca paṭicca rase ca uppajjati jivhā-viññāṇaṃ,	Tongue consciousness arises dependent on the tongue and tastes.	依舌和味而生舌识。
tiṇṇaṃ saṅgati phasso;	The meeting of the three is contact.	三者和合即是触。
kāyañca paṭicca phoṭṭhabbe ca uppajjati kāya-viññāṇaṃ,	Body consciousness arises dependent on the body and touches.	依身和触而生身识。
tiṇṇaṃ saṅgati phasso;	The meeting of the three is contact.	三者和合即是触。
manañca paṭicca dhamme ca uppajjati mano-viññāṇaṃ,	Mind consciousness arises dependent on the mind and thoughts.	依意和法而生意识。
tiṇṇaṃ saṅgati phasso.	The meeting of the three is contact.	三者和合即是触。
‘Cha phassakāyā veditabbā’ti—	‘The six classes of contact should be understood.’	‘应该了解六触身。’
iti yaṃ taṃ vuttaṃ,	That’s what I said,	我这样说，
idametaṃ paṭicca vuttaṃ.	and this is why I said it.	这就是我这样说的原因。
Idaṃ catutthaṃ chakkaṃ.	This is the fourth set of six.	这是第四组六。

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§1.5 – (Six classes of feeling)

‘Cha vedanākāyā veditabbā’ti—	‘The six classes of feeling should be understood.’	“‘应该了解六受身。’
iti kho panetaṃ vuttaṃ.	That’s what I said,	我这样说，
Kiñcetaṃ paṭicca vuttaṃ?	but why did I say it?	但为什么这样说呢？
Cakkhuñca paṭicca rūpe ca uppajjati cakkhu-viññāṇaṃ,	Eye consciousness arises dependent on the eye and sights.	依眼和色而生眼识。
tiṇṇaṃ saṅgati phasso,	The meeting of the three is contact.	三者和合即是触。
phassa-paccayā vedanā;	Contact is a condition for feeling.	触是受的条件。
sotañca paṭicca sadde ca uppajjati sota-viññāṇaṃ,	Ear consciousness arises dependent on the ear and sounds.	依耳和声而生耳识。
tiṇṇaṃ saṅgati phasso,	The meeting of the three is contact.	三者和合即是触。
phassa-paccayā vedanā;	Contact is a condition for feeling.	触是受的条件。
ghānañca paṭicca gandhe ca uppajjati ghāna-viññāṇaṃ,	Nose consciousness arises dependent on the nose and smells.	依鼻和香而生鼻识。
tiṇṇaṃ saṅgati phasso,	The meeting of the three is contact.	三者和合即是触。
phassa-paccayā vedanā;	Contact is a condition for feeling.	触是受的条件。
jivhañca paṭicca rase ca uppajjati jivhā-viññāṇaṃ,	Tongue consciousness arises dependent on the tongue and tastes.	依舌和味而生舌识。
tiṇṇaṃ saṅgati phasso,	The meeting of the three is contact.	三者和合即是触。
phassa-paccayā vedanā;	Contact is a condition for feeling.	触是受的条件。
kāyañca paṭicca phoṭṭhabbe ca uppajjati kāya-viññāṇaṃ,	Body consciousness arises dependent on the body and touches.	依身和触而生身识。
tiṇṇaṃ saṅgati phasso,	The meeting of the three is contact.	三者和合即是触。
phassa-paccayā vedanā;	Contact is a condition for feeling.	触是受的条件。
manañca paṭicca dhamme ca uppajjati mano-viññāṇaṃ,	Mind consciousness arises dependent on the mind and thoughts.	依意和法而生意识。
tiṇṇaṃ saṅgati phasso,	The meeting of the three is contact.	三者和合即是触。
phassa-paccayā vedanā.	Contact is a condition for feeling.	触是受的条件。
‘Cha vedanākāyā veditabbā’ti—	‘The six classes of feeling should be understood.’	‘应该了解六受身。’
iti yaṃ taṃ vuttaṃ,	That’s what I said,	我这样说，
idametaṃ paṭicca vuttaṃ.	and this is why I said it.	这就是我这样说的原因。
Idaṃ pañcamaṃ chakkaṃ.	This is the fifth set of six.	这是第五组六。

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§1.6 – (Six classes of craving)

‘Cha taṇhākāyā veditabbā’ti—	‘The six classes of craving should be understood.’	“‘应该了解六爱身。’
iti kho panetaṃ vuttaṃ.	That’s what I said,	我这样说，
Kiñcetaṃ paṭicca vuttaṃ?	but why did I say it?	但为什么这样说呢？
Cakkhuñca paṭicca rūpe ca uppajjati cakkhu-viññāṇaṃ,	Eye consciousness arises dependent on the eye and sights.	依眼和色而生眼识。
tiṇṇaṃ saṅgati phasso,	The meeting of the three is contact.	三者和合即是触。
phassa-paccayā vedanā,	Contact is a condition for feeling.	触是受的条件。
vedanā-paccayā taṇhā;	Feeling is a condition for craving.	受是爱的条件。
sotañca paṭicca sadde ca uppajjati sota-viññāṇaṃ	Ear consciousness arises dependent on the ear and sounds.	依耳和声而生耳识。
tiṇṇaṃ saṅgati phasso,	The meeting of the three is contact.	三者和合即是触。
phassa-paccayā vedanā,	Contact is a condition for feeling.	触是受的条件。
vedanā-paccayā taṇhā;	Feeling is a condition for craving.	受是爱的条件。
ghānañca paṭicca gandhe ca uppajjati ghāna-viññāṇaṃ	nose consciousness arises dependent on the nose and smells.	依鼻和香而生鼻识。
tiṇṇaṃ saṅgati phasso,	The meeting of the three is contact.	三者和合即是触。
phassa-paccayā vedanā,	Contact is a condition for feeling.	触是受的条件。
vedanā-paccayā taṇhā;	Feeling is a condition for craving.	受是爱的条件。
jivhañca paṭicca rase ca uppajjati jivhā-viññāṇaṃ	tongue consciousness arises dependent on the tongue and tastes.	依舌和味而生舌识。
tiṇṇaṃ saṅgati phasso,	The meeting of the three is contact.	三者和合即是触。
phassa-paccayā vedanā,	Contact is a condition for feeling.	触是受的条件。
vedanā-paccayā taṇhā;	Feeling is a condition for craving.	受是爱的条件。
kāyañca paṭicca phoṭṭhabbe ca uppajjati kāya-viññāṇaṃ	body consciousness arises dependent on the body and touches.	依身和触而生身识。
tiṇṇaṃ saṅgati phasso,	The meeting of the three is contact.	三者和合即是触。
phassa-paccayā vedanā,	Contact is a condition for feeling.	触是受的条件。
vedanā-paccayā taṇhā;	Feeling is a condition for craving.	受是爱的条件。
manañca paṭicca dhamme ca uppajjati mano-viññāṇaṃ,	Mind consciousness arises dependent on the mind and thoughts.	依意和法而生意识。
tiṇṇaṃ saṅgati phasso,	The meeting of the three is contact.	三者和合即是触。
phassa-paccayā vedanā,	Contact is a condition for feeling.	触是受的条件。
vedanā-paccayā taṇhā;	Feeling is a condition for craving.	受是爱的条件。
‘Cha taṇhākāyā veditabbā’ti—	‘The six classes of craving should be understood.’	‘应该了解六爱身。’
iti yaṃ taṃ vuttaṃ,	That’s what I said,	我这样说，
idametaṃ paṭicca vuttaṃ.	and this is why I said it.	这就是我这样说的原因。
Idaṃ chaṭṭhaṃ chakkaṃ. (6)	This is the sixth set of six.	这是第六组六。

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148.2 – (logical not-selfing: how can 6 sets that can be seen to arise and pass away be my self?)

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§2.1 – (Eye)

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§1.1 – (logical not selfing → eye → eye faculty)

‘Cakkhu attā’ti yo vadeyya taṃ na upapajjati.	If anyone says, ‘the eye is self,’ that is not tenable.	如果有人说，‘眼睛是自我’，这是站不住脚的。
Cakkhussa uppādopi vayopi paññāyati.	The arising and vanishing of the eye is evident,	眼睛的生起和消失是显而易见的，
Yassa kho pana uppādopi vayopi paññāyati,	{ and since the arising and vanishing of that is evident, }	{并且既然它的生起和消失是显而易见的，}
‘attā me uppajjati ca veti cā’ti	so it would follow that	那么就会得出结论，
iccassa evamāgataṃ hoti.	one’s self arises and vanishes.	一个人的自我也会生起和消失。
Tasmā taṃ na upapajjati:	That’s why it’s not tenable	这就是为什么说
‘cakkhu attā’ti yo vadeyya.	to claim that the eye is self.	眼睛是自我站不住脚。
Iti cakkhu anattā.	So the eye is not self.	所以眼睛不是自我。

§1.2 – (logical not selfing → eye → visible form)

‘Rūpā attā’ti yo vadeyya taṃ na upapajjati.	If anyone says, ‘sights are self,’ that is not tenable.	如果有人说，‘色是自我’，这是站不住脚的。
Rūpānaṃ uppādopi vayopi paññāyati.	The arising and vanishing of sights is evident,	色的生起和消失是显而易见的，
Yassa kho pana uppādopi vayopi paññāyati,	{ and since the arising and vanishing of that is evident, }	{并且既然它的生起和消失是显而易见的，}
‘attā me uppajjati ca veti cā’ti	so it would follow that	那么就会得出结论，
iccassa evamāgataṃ hoti.	one’s self arises and vanishes.	一个人的自我也会生起和消失。
Tasmā taṃ na upapajjati:	That’s why it’s not tenable	这就是为什么说
‘rūpā attā’ti yo vadeyya.	to claim that sights are self.	色是自我站不住脚。
Iti cakkhu anattā, rūpā anattā.	So the eye is not self and sights are not self.	所以眼睛不是自我，色也不是自我。

§1.3 – (logical not selfing → eye → eye consciousness)

‘Cakkhu-viññāṇaṃ attā’ti yo vadeyya taṃ na upapajjati.	If anyone says, ‘eye consciousness is self,’ that is not tenable.	如果有人说，‘眼识是自我’，这是站不住脚的。
Cakkhu-viññāṇassa uppādopi vayopi paññāyati.	The arising and vanishing of eye consciousness is evident,	眼识的生起和消失是显而易见的，
Yassa kho pana uppādopi vayopi paññāyati,	{ and since the arising and vanishing of that is evident, }	{并且既然它的生起和消失是显而易见的，}
‘attā me uppajjati ca veti cā’ti	so it would follow that	那么就会得出结论，
iccassa evamāgataṃ hoti.	one’s self arises and vanishes.	一个人的自我也会生起和消失。
Tasmā taṃ na upapajjati:	That’s why it’s not tenable	这就是为什么说
‘cakkhu-viññāṇaṃ attā’ti yo vadeyya.	to claim that eye consciousness is self.	眼识是自我站不住脚。
Iti cakkhu anattā, rūpā anattā, cakkhu-viññāṇaṃ anattā.	So the eye, sights, and eye consciousness are not self.	所以眼睛、色和眼识都不是自我。

§1.4 – (logical not selfing → eye → eye contact)

‘Cakkhu-samphasso attā’ti yo vadeyya taṃ na upapajjati.	If anyone says, ‘eye contact is self,’ that is not tenable.	如果有人说，‘眼触是自我’，这是站不住脚的。
Cakkhu-samphassa uppādopi vayopi paññāyati.	The arising and vanishing of eye contact is evident,	眼触的生起和消失是显而易见的，
Yassa kho pana uppādopi vayopi paññāyati,	{ and since the arising and vanishing of that is evident, }	{并且既然它的生起和消失是显而易见的，}
‘attā me uppajjati ca veti cā’ti	so it would follow that	那么就会得出结论，
iccassa evamāgataṃ hoti.	one’s self arises and vanishes.	一个人的自我也会生起和消失。
Tasmā taṃ na upapajjati:	That’s why it’s not tenable	这就是为什么说
‘cakkhu-samphasso attā’ti yo vadeyya.	to claim that eye contact is self.	眼触是自我站不住脚。
Iti cakkhu anattā, rūpā anattā, cakkhu-viññāṇaṃ anattā, cakkhusamphasso anattā.	So the eye, sights, eye consciousness, and eye contact are not self.	所以眼睛、色、眼识和眼触都不是自我。

§1.5 – (logical not selfing → eye → feelings)

‘Vedanā attā’ti yo vadeyya taṃ na upapajjati.	If anyone says, ‘feeling is self,’ that is not tenable.	如果有人说，‘受是自我’，这是站不住脚的。
Vedanāya uppādopi vayopi paññāyati.	The arising and vanishing of feeling is evident,	受的生起和消失是显而易见的，
Yassa kho pana uppādopi vayopi paññāyati,	{ and since the arising and vanishing of that is evident, }	{并且既然它的生起和消失是显而易见的，}
‘attā me uppajjati ca veti cā’ti	so it would follow that	那么就会得出结论，
iccassa evamāgataṃ hoti.	one’s self arises and vanishes.	一个人的自我也会生起和消失。
Tasmā taṃ na upapajjati:	That’s why it’s not tenable	这就是为什么说
‘vedanā attā’ti yo vadeyya.	to claim that feeling is self.	受是自我站不住脚。
Iti cakkhu anattā, rūpā anattā, cakkhu-viññāṇaṃ anattā, cakkhusamphasso anattā, vedanā anattā.	So the eye, sights, eye consciousness, eye contact, and feeling are not self.	所以眼睛、色、眼识、眼触和受都不是自我。

§1.6 – (logical not selfing → eye → craving)

‘Taṇhā attā’ti yo vadeyya taṃ na upapajjati.	If anyone says, ‘craving is self,’ that is not tenable.	如果有人说，‘爱是自我’，这是站不住脚的。
Taṇhāya uppādopi vayopi paññāyati.	The arising and vanishing of craving is evident,	爱的生起和消失是显而易见的，
Yassa kho pana uppādopi vayopi paññāyati,	{ and since the arising and vanishing of that is evident, }	{并且既然它的生起和消失是显而易见的，}
‘attā me uppajjati ca veti cā’ti	so it would follow that	那么就会得出结论，
iccassa evamāgataṃ hoti.	one’s self arises and vanishes.	一个人的自我也会生起和消失。
Tasmā taṃ na upapajjati:	That’s why it’s not tenable	这就是为什么说
‘taṇhā attā’ti yo vadeyya.	to claim that craving is self.	爱是自我站不住脚。
Iti cakkhu anattā, rūpā anattā, cakkhu-viññāṇaṃ anattā, cakkhusamphasso anattā, vedanā anattā, taṇhā anattā.	So the eye, sights, eye consciousness, eye contact, feeling, and craving are not self.	所以眼睛、色、眼识、眼触、受和爱都不是自我。

❧

§2.2 – (Ear)

all

§2.1 – (logical not selfing → ear → ear faculty)

‘Sotaṃ attā’ti yo vadeyya taṃ na upapajjati.	If anyone says, ‘the ear is self,’ that is not tenable.	如果有人说，‘耳朵是自我’，这是站不住脚的。
Sotassa uppādopi vayopi paññāyati.	The arising and vanishing of the ear is evident,	耳朵的生起和消失是显而易见的，
Yassa kho pana uppādopi vayopi paññāyati,	{ and since the arising and vanishing of that is evident, }	{并且既然它的生起和消失是显而易见的，}
‘attā me uppajjati ca veti cā’ti	so it would follow that	那么就会得出结论，
iccassa evamāgataṃ hoti.	one’s self arises and vanishes.	一个人的自我也会生起和消失。
Tasmā taṃ na upapajjati:	That’s why it’s not tenable	这就是为什么说
‘Sotaṃ attā’ti yo vadeyya.	to claim that the ear is self.	耳朵是自我站不住脚。
Iti Sotaṃ anattā.	So the ear is not self.	所以耳朵不是自我。

§2.2 – (logical not selfing → ear → sounds)

‘saddā attā’ti yo vadeyya taṃ na upapajjati.	If anyone says, ‘sounds are self,’ that is not tenable.	如果有人说，‘声是自我’，这是站不住脚的。
saddānaṃ uppādopi vayopi paññāyati.	The arising and vanishing of sounds is evident,	声的生起和消失是显而易见的，
Yassa kho pana uppādopi vayopi paññāyati,	{ and since the arising and vanishing of that is evident, }	{并且既然它的生起和消失是显而易见的，}
‘attā me uppajjati ca veti cā’ti	so it would follow that	那么就会得出结论，
iccassa evamāgataṃ hoti.	one’s self arises and vanishes.	一个人的自我也会生起和消失。
Tasmā taṃ na upapajjati:	That’s why it’s not tenable	这就是为什么说
‘saddā attā’ti yo vadeyya.	to claim that sounds are self.	声是自我站不住脚。
Iti Sotaṃ anattā, saddā anattā.	So ear is not self and sounds are not self.	所以耳朵不是自我，声也不是自我。

§2.3 – (logical not selfing → ear → ear consciousness)

‘sota-viññāṇaṁ attā’ti yo vadeyya taṃ na upapajjati.	If anyone says, ‘ear consciousness is self,’ that is not tenable.	如果有人说，‘耳识是自我’，这是站不住脚的。
Sota-viññāṇassa uppādopi vayopi paññāyati.	The arising and vanishing of ear consciousness is evident,	耳识的生起和消失是显而易见的，
Yassa kho pana uppādopi vayopi paññāyati,	{ and since the arising and vanishing of that is evident, }	{并且既然它的生起和消失是显而易见的，}
‘attā me uppajjati ca veti cā’ti	so it would follow that	那么就会得出结论，
iccassa evamāgataṃ hoti.	one’s self arises and vanishes.	一个人的自我也会生起和消失。
Tasmā taṃ na upapajjati:	That’s why it’s not tenable	这就是为什么说
‘sota-viññāṇaṁ attā’ti yo vadeyya.	to claim that ear consciousness is self.	耳识是自我站不住脚。
Iti Sotaṃ anattā, saddā anattā, sota-viññāṇaṁ anattā.	So ear is not self and sounds are not self. Ear-consciousness is not self.	所以耳朵不是自我，声也不是自我。耳识不是自我。

§2.4 – (logical not selfing → ear → ear contact)

‘sota-samphasso attā’ti yo vadeyya taṃ na upapajjati.	If anyone says, ‘ear contact is self,’ that is not tenable.	如果有人说，‘耳触是自我’，这是站不住脚的。
Sota-samphassa uppādopi vayopi paññāyati.	The arising and vanishing of ear contact is evident,	耳触的生起和消失是显而易见的，
Yassa kho pana uppādopi vayopi paññāyati,	{ and since the arising and vanishing of that is evident, }	{并且既然它的生起和消失是显而易见的，}
‘attā me uppajjati ca veti cā’ti	so it would follow that	那么就会得出结论，
iccassa evamāgataṃ hoti.	one’s self arises and vanishes.	一个人的自我也会生起和消失。
Tasmā taṃ na upapajjati:	That’s why it’s not tenable	这就是为什么说
‘sota-samphasso attā’ti yo vadeyya.	to claim that ear contact is self.	耳触是自我站不住脚。
Iti Sotaṃ anattā, saddā anattā, sota-viññāṇaṁ anattā. Sota-samphasso anattā.	So ear is not self and sounds are not self. Ear-consciousness is not self.	所以耳朵不是自我，声也不是自我。耳识不是自我。

§2.5 – (logical not selfing → ear → feelings)

‘Vedanā attā’ti yo vadeyya taṃ na upapajjati.	If anyone says, ‘feeling is self,’ that is not tenable.	如果有人说，‘受是自我’，这是站不住脚的。
Vedanāya uppādopi vayopi paññāyati.	The arising and vanishing of feeling is evident,	受的生起和消失是显而易见的，
Yassa kho pana uppādopi vayopi paññāyati,	{ and since the arising and vanishing of that is evident, }	{并且既然它的生起和消失是显而易见的，}
‘attā me uppajjati ca veti cā’ti	so it would follow that	那么就会得出结论，
iccassa evamāgataṃ hoti.	one’s self arises and vanishes.	一个人的自我也会生起和消失。
Tasmā taṃ na upapajjati:	That’s why it’s not tenable	这就是为什么说
‘vedanā attā’ti yo vadeyya.	to claim that feeling is self.	受是自我站不住脚。
Iti Sotaṃ anattā, saddā anattā, sota-viññāṇaṁ anattā. Sota-samphasso anattā. vedanā anattā.	So ear is not self and sounds are not self. Ear-consciousness is not self. Feelings are not self.	所以耳朵不是自我，声也不是自我。耳识不是自我。受也不是自我。

§2.6 – (logical not selfing → ear → craving)

‘Taṇhā attā’ti yo vadeyya taṃ na upapajjati.	If anyone says, ‘craving is self,’ that is not tenable.	如果有人说，‘爱是自我’，这是站不住脚的。
Taṇhāya uppādopi vayopi paññāyati.	The arising and vanishing of craving is evident,	爱的生起和消失是显而易见的，
Yassa kho pana uppādopi vayopi paññāyati,	{ and since the arising and vanishing of that is evident, }	{并且既然它的生起和消失是显而易见的，}
‘attā me uppajjati ca veti cā’ti	so it would follow that	那么就会得出结论，
iccassa evamāgataṃ hoti.	one’s self arises and vanishes.	一个人的自我也会生起和消失。
Tasmā taṃ na upapajjati:	That’s why it’s not tenable	这就是为什么说
‘taṇhā attā’ti yo vadeyya.	to claim that craving is self.	爱是自我站不住脚。
Iti Sotaṃ anattā, saddā anattā, sota-viññāṇaṁ anattā. Sota-samphasso anattā. vedanā anattā, taṇhā anattā.	So ear is not self and sounds are not self. Ear-consciousness is not self. Feelings are not self. Craving is not self.	所以耳朵不是自我，声也不是自我。耳识不是自我。受也不是自我。爱也不是自我。

❧

§2.3 – (Nose)

all

§3.1 – (logical not selfing → nose → nose faculty)

‘Ghānaṁ attā’ti yo vadeyya taṃ na upapajjati.	If anyone says, ‘the nose is self,’ that is not tenable.	如果有人说，‘鼻子是自我’，这是站不住脚的。
Ghānassa uppādopi vayopi paññāyati.	The arising and vanishing of the nose is evident,	鼻子的生起和消失是显而易见的，
Yassa kho pana uppādopi vayopi paññāyati,	{ and since the arising and vanishing of that is evident, }	{并且既然它的生起和消失是显而易见的，}
‘attā me uppajjati ca veti cā’ti	so it would follow that	那么就会得出结论，
iccassa evamāgataṃ hoti.	one’s self arises and vanishes.	一个人的自我也会生起和消失。
Tasmā taṃ na upapajjati:	That’s why it’s not tenable	这就是为什么说
‘Ghānaṁ attā’ti yo vadeyya.	to claim that the nose is self.	鼻子是自我站不住脚。
Iti Ghānaṁ anattā.	So the nose is not self.	所以鼻子不是自我。

§3.2 – (logical not selfing → nose → odors)

‘gandhā attā’ti yo vadeyya taṃ na upapajjati.	If anyone says, ‘smells are self,’ that is not tenable.	如果有人说，‘香是自我’，这是站不住脚的。
gandhānaṃ uppādopi vayopi paññāyati.	The arising and vanishing of smells is evident,	香的生起和消失是显而易见的，
Yassa kho pana uppādopi vayopi paññāyati,	{ and since the arising and vanishing of that is evident, }	{并且既然它的生起和消失是显而易见的，}
‘attā me uppajjati ca veti cā’ti	so it would follow that	那么就会得出结论，
iccassa evamāgataṃ hoti.	one’s self arises and vanishes.	一个人的自我也会生起和消失。
Tasmā taṃ na upapajjati:	That’s why it’s not tenable	这就是为什么说
‘gandhā attā’ti yo vadeyya.	to claim that smells are self.	香是自我站不住脚。
Iti Ghānaṁ anattā. gandhā anattā.	So the nose is not self. Smells are not self.	所以鼻子不是自我。香也不是自我。

§3.3 – (logical not selfing → nose → nose consciousness)

‘ghāna-viññāṇaṁ attā’ti yo vadeyya taṃ na upapajjati.	If anyone says, ‘nose consciousness is self,’ that is not tenable.	如果有人说，‘鼻识是自我’，这是站不住脚的。
ghāna-viññāṇassa uppādopi vayopi paññāyati.	The arising and vanishing of nose consciousness is evident,	鼻识的生起和消失是显而易见的，
Yassa kho pana uppādopi vayopi paññāyati,	{ and since the arising and vanishing of that is evident, }	{并且既然它的生起和消失是显而易见的，}
‘attā me uppajjati ca veti cā’ti	so it would follow that	那么就会得出结论，
iccassa evamāgataṃ hoti.	one’s self arises and vanishes.	一个人的自我也会生起和消失。
Tasmā taṃ na upapajjati:	That’s why it’s not tenable	这就是为什么说
‘ghāna-viññāṇaṁ attā’ti yo vadeyya.	to claim that nose consciousness is self.	鼻识是自我站不住脚。
Iti Ghānaṁ anattā. gandhā anattā. ghāna-viññāṇaṁ anattā.	So the nose is not self. Smells are not self. Nose-consciousness is not self.	所以鼻子不是自我。香也不是自我。鼻识不是自我。

§3.4 – (logical not selfing → nose → nose contact)

‘Ghāna-samphasso attā’ti yo vadeyya taṃ na upapajjati.	If anyone says, ‘nose contact is self,’ that is not tenable.	如果有人说，‘鼻触是自我’，这是站不住脚的。
Ghāna-samphassa uppādopi vayopi paññāyati.	The arising and vanishing of nose contact is evident,	鼻触的生起和消失是显而易见的，
Yassa kho pana uppādopi vayopi paññāyati,	{ and since the arising and vanishing of that is evident, }	{并且既然它的生起和消失是显而易见的，}
‘attā me uppajjati ca veti cā’ti	so it would follow that	那么就会得出结论，
iccassa evamāgataṃ hoti.	one’s self arises and vanishes.	一个人的自我也会生起和消失。
Tasmā taṃ na upapajjati:	That’s why it’s not tenable	这就是为什么说
‘Ghāna-samphasso attā’ti yo vadeyya.	to claim that nose contact is self.	鼻触是自我站不住脚。
Iti Ghānaṁ anattā. gandhā anattā. ghāna-viññāṇaṁ anattā. Ghāna-samphasso anattā.	So the nose is not self. Smells are not self. Nose-consciousness is not self. Nose-consciousness is not self.	所以鼻子不是自我。香也不是自我。鼻识不是自我。鼻触不是自我。

§3.5 – (logical not selfing → nose → feelings)

‘Vedanā attā’ti yo vadeyya taṃ na upapajjati.	If anyone says, ‘feeling is self,’ that is not tenable.	如果有人说，‘受是自我’，这是站不住脚的。
Vedanāya uppādopi vayopi paññāyati.	The arising and vanishing of feeling is evident,	受的生起和消失是显而易见的，
Yassa kho pana uppādopi vayopi paññāyati,	{ and since the arising and vanishing of that is evident, }	{并且既然它的生起和消失是显而易见的，}
‘attā me uppajjati ca veti cā’ti	so it would follow that	那么就会得出结论，
iccassa evamāgataṃ hoti.	one’s self arises and vanishes.	一个人的自我也会生起和消失。
Tasmā taṃ na upapajjati:	That’s why it’s not tenable	这就是为什么说
‘vedanā attā’ti yo vadeyya.	to claim that feeling is self.	受是自我站不住脚。
Iti Ghānaṁ anattā. gandhā anattā. ghāna-viññāṇaṁ anattā. Ghāna-samphasso anattā. vedanā anattā.	So the nose is not self. Smells are not self. Nose-consciousness is not self. Nose-consciousness is not self. Feelings are not self.	所以鼻子不是自我。香也不是自我。鼻识不是自我。鼻触不是自我。受也不是自我。

§3.6 – (logical not selfing → nose → craving)

‘Taṇhā attā’ti yo vadeyya taṃ na upapajjati.	If anyone says, ‘craving is self,’ that is not tenable.	如果有人说，‘爱是自我’，这是站不住脚的。
Taṇhāya uppādopi vayopi paññāyati.	The arising and vanishing of craving is evident,	爱的生起和消失是显而易见的，
Yassa kho pana uppādopi vayopi paññāyati,	{ and since the arising and vanishing of that is evident, }	{并且既然它的生起和消失是显而易见的，}
‘attā me uppajjati ca veti cā’ti	so it would follow that	那么就会得出结论，
iccassa evamāgataṃ hoti.	one’s self arises and vanishes.	一个人的自我也会生起和消失。
Tasmā taṃ na upapajjati:	That’s why it’s not tenable	这就是为什么说
‘taṇhā attā’ti yo vadeyya.	to claim that craving is self.	爱是自我站不住脚。
Iti Sotaṃ anattā, saddā anattā, sota-viññāṇaṁ anattā. Sota-samphasso anattā. vedanā anattā, taṇhā anattā.	So the nose is not self. Smells are not self. Nose-consciousness is not self. Nose-consciousness is not self. Feelings are not self. Craving is not self.	所以鼻子不是自我。香也不是自我。鼻识不是自我。鼻触不是自我。受也不是自我。爱也不是自我。

❧

§2.4 – (Tongue)

all

§4.1 – (logical not selfing → tongue → tongue faculty)

‘Jivhā attā’ti yo vadeyya taṃ na upapajjati.	If anyone says, ‘the tongue is self,’ that is not tenable.	如果有人说，‘舌头是自我’，这是站不住脚的。
Jivhāssa uppādopi vayopi paññāyati.	The arising and vanishing of the tongue is evident,^*	舌头的生起和消失是显而易见的，
Yassa kho pana uppādopi vayopi paññāyati,	{ and since the arising and vanishing of that is evident, }	{并且既然它的生起和消失是显而易见的，}
‘attā me uppajjati ca veti cā’ti	so it would follow that	那么就会得出结论，
iccassa evamāgataṃ hoti.	one’s self arises and vanishes.	一个人的自我也会生起和消失。
Tasmā taṃ na upapajjati:	That’s why it’s not tenable	这就是为什么说
‘Jivhā attā’ti yo vadeyya.	to claim that the tongue is self.	舌头是自我站不住脚。
Iti Jivhā anattā.	So the tongue is not self.	所以舌头不是自我。

§4.2 – (logical not selfing → tongue → tastes)

‘rasā attā’ti yo vadeyya taṃ na upapajjati.	If anyone says, ‘tastes are self,’ that is not tenable.	如果有人说，‘味是自我’，这是站不住脚的。
rasānaṃ uppādopi vayopi paññāyati.	The arising and vanishing of tastes is evident,^*	味的生起和消失是显而易见的，
Yassa kho pana uppādopi vayopi paññāyati,	{ and since the arising and vanishing of that is evident, }	{并且既然它的生起和消失是显而易见的，}
‘attā me uppajjati ca veti cā’ti	so it would follow that	那么就会得出结论，
iccassa evamāgataṃ hoti.	one’s self arises and vanishes.	一个人的自我也会生起和消失。
Tasmā taṃ na upapajjati:	That’s why it’s not tenable	这就是为什么说
‘rasā attā’ti yo vadeyya.	to claim that tastes are self.	味是自我站不住脚。
Iti Jivhā anattā. Rasā anattā.	So the tongue is not self. Tastes are not self.	所以舌头不是自我。味也不是自我。

§4.3 – (logical not selfing → tongue → tongue consciousness)

‘Jivhā-viññāṇaṁ attā’ti yo vadeyya taṃ na upapajjati.	If anyone says, ‘tongue consciousness is self,’ that is not tenable.	如果有人说，‘舌识是自我’，这是站不住脚的。
Jivhā-viññāṇassa uppādopi vayopi paññāyati.	The arising and vanishing of tongue consciousness is evident,^*	舌识的生起和消失是显而易见的，
Yassa kho pana uppādopi vayopi paññāyati,	{ and since the arising and vanishing of that is evident, }	{并且既然它的生起和消失是显而易见的，}
‘attā me uppajjati ca veti cā’ti	so it would follow that	那么就会得出结论，
iccassa evamāgataṃ hoti.	one’s self arises and vanishes.	一个人的自我也会生起和消失。
Tasmā taṃ na upapajjati:	That’s why it’s not tenable	这就是为什么说
‘Jivhā-viññāṇaṁ attā’ti yo vadeyya.	to claim that tongue consciousness is self.	舌识是自我站不住脚。
Iti Jivhā anattā. Rasā anattā. Jivhā-viññāṇaṁ anattā.	So the tongue is not self. Tastes are not self. Tongue-consciousness is not self.	所以舌头不是自我。味也不是自我。舌识不是自我。

§4.4 – (logical not selfing → tongue → tongue contact)

‘Jivhā-samphasso attā’ti yo vadeyya taṃ na upapajjati.	If anyone says, ‘tongue contact is self,’ that is not tenable.^*	如果有人说，‘舌触是自我’，这是站不住脚的。
Jivhā-samphassa uppādopi vayopi paññāyati.	The arising and vanishing of tongue contact is evident,	舌触的生起和消失是显而易见的，
Yassa kho pana uppādopi vayopi paññāyati,	{ and since the arising and vanishing of that is evident, }	{并且既然它的生起和消失是显而易见的，}
‘attā me uppajjati ca veti cā’ti	so it would follow that	那么就会得出结论，
iccassa evamāgataṃ hoti.	one’s self arises and vanishes.	一个人的自我也会生起和消失。
Tasmā taṃ na upapajjati:	That’s why it’s not tenable	这就是为什么说
‘Jivhā-samphasso attā’ti yo vadeyya.	to claim that tongue contact is self.	舌触是自我站不住脚。
Iti Jivhā anattā. Rasā anattā. Jivhā-viññāṇaṁ anattā. Jivhā-samphasso anattā.	So the tongue is not self. Tastes are not self. Tongue-consciousness is not self. Tongue-consciousness is not self.	所以舌头不是自我。味也不是自我。舌识不是自我。舌触不是自我。

§4.5 – (logical not selfing → tongue → feelings)

‘Vedanā attā’ti yo vadeyya taṃ na upapajjati.	If anyone says, ‘feeling is self,’ that is not tenable.	如果有人说，‘受是自我’，这是站不住脚的。
Vedanāya uppādopi vayopi paññāyati.	The arising and vanishing of feeling is evident,	受的生起和消失是显而易见的，
Yassa kho pana uppādopi vayopi paññāyati,	{ and since the arising and vanishing of that is evident, }	{并且既然它的生起和消失是显而易见的，}
‘attā me uppajjati ca veti cā’ti	so it would follow that	那么就会得出结论，
iccassa evamāgataṃ hoti.	one’s self arises and vanishes.	一个人的自我也会生起和消失。
Tasmā taṃ na upapajjati:	That’s why it’s not tenable	这就是为什么说
‘vedanā attā’ti yo vadeyya.	to claim that feeling is self.	受是自我站不住脚。
Iti Jivhā anattā. Rasā anattā. Jivhā-viññāṇaṁ anattā. Jivhā-samphasso anattā. vedanā anattā.	So the tongue is not self. Tastes are not self. Tongue-consciousness is not self. Tongue-consciousness is not self. Feelings are not self.	所以舌头不是自我。味也不是自我。舌识不是自我。舌触不是自我。受也不是自我。

§4.6 – (logical not selfing → tongue → craving)

‘Taṇhā attā’ti yo vadeyya taṃ na upapajjati.	If anyone says, ‘craving is self,’ that is not tenable.	如果有人说，‘爱是自我’，这是站不住脚的。
Taṇhāya uppādopi vayopi paññāyati.	The arising and vanishing of craving is evident,	爱的生起和消失是显而易见的，
Yassa kho pana uppādopi vayopi paññāyati,	{ and since the arising and vanishing of that is evident, }	{并且既然它的生起和消失是显而易见的，}
‘attā me uppajjati ca veti cā’ti	so it would follow that	那么就会得出结论，
iccassa evamāgataṃ hoti.	one’s self arises and vanishes.	一个人的自我也会生起和消失。
Tasmā taṃ na upapajjati:	That’s why it’s not tenable	这就是为什么说
‘taṇhā attā’ti yo vadeyya.	to claim that craving is self.	爱是自我站不住脚。
Iti Jivhā anattā. Rasā anattā. Jivhā-viññāṇaṁ anattā. Jivhā-samphasso anattā. vedanā anattā. taṇhā anattā.	So the tongue is not self. Tastes are not self. Tongue-consciousness is not self. Tongue-consciousness is not self. Feelings are not self. Craving is not self.	所以舌头不是自我。味也不是自我。舌识不是自我。舌触不是自我。受也不是自我。爱也不是自我。

❧

§2.5 – (Body)

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§5.1 – (logical not selfing → body → body faculty)

‘kāyo attā’ti yo vadeyya taṃ na upapajjati.	If anyone says, ‘the body is self,’ that is not tenable.	如果有人说，‘身体是自我’，这是站不住脚的。
kāyāssa uppādopi vayopi paññāyati.	The arising and vanishing of the body is evident,^*	身体的生起和消失是显而易见的，
Yassa kho pana uppādopi vayopi paññāyati,	{ and since the arising and vanishing of that is evident, }	{并且既然它的生起和消失是显而易见的，}
‘attā me uppajjati ca veti cā’ti	so it would follow that	那么就会得出结论，
iccassa evamāgataṃ hoti.	one’s self arises and vanishes.	一个人的自我也会生起和消失。
Tasmā taṃ na upapajjati:	That’s why it’s not tenable	这就是为什么说
‘kāyo attā’ti yo vadeyya.	to claim that the body is self.	身体是自我站不住脚。
Iti kāyo anattā.	So the body is not self.	所以身体不是自我。

§5.2 – (logical not selfing → body → touch)

‘phoṭṭhabbā attā’ti yo vadeyya taṃ na upapajjati.	If anyone says, ‘touches are self,’ that is not tenable.	如果有人说，‘触是自我’，这是站不住脚的。
phoṭṭhabbā uppādopi vayopi paññāyati.	The arising and vanishing of touches is evident,^*	触的生起和消失是显而易见的，
Yassa kho pana uppādopi vayopi paññāyati,	{ and since the arising and vanishing of that is evident, }	{并且既然它的生起和消失是显而易见的，}
‘attā me uppajjati ca veti cā’ti	so it would follow that	那么就会得出结论，
iccassa evamāgataṃ hoti.	one’s self arises and vanishes.	一个人的自我也会生起和消失。
Tasmā taṃ na upapajjati:	That’s why it’s not tenable	这就是为什么说
‘phoṭṭhabbā attā’ti yo vadeyya.	to claim that touches are self.	触是自我站不住脚。
Iti kāyo anattā. Phoṭṭhabbā anattā.	So the body is not self. Touches are not self.	所以身体不是自我。触也不是自我。

§5.3 – (logical not selfing → body → body consciousness)

‘kāya-viññāṇaṁ attā’ti yo vadeyya taṃ na upapajjati.	If anyone says, ‘body consciousness is self,’ that is not tenable.	如果有人说，‘身识是自我’，这是站不住脚的。
kāya-viññāṇassa uppādopi vayopi paññāyati.	The arising and vanishing of body consciousness is evident,^*	身识的生起和消失是显而易见的，
Yassa kho pana uppādopi vayopi paññāyati,	{ and since the arising and vanishing of that is evident, }	{并且既然它的生起和消失是显而易见的，}
‘attā me uppajjati ca veti cā’ti	so it would follow that	那么就会得出结论，
iccassa evamāgataṃ hoti.	one’s self arises and vanishes.	一个人的自我也会生起和消失。
Tasmā taṃ na upapajjati:	That’s why it’s not tenable	这就是为什么说
‘kāya-viññāṇaṁ attā’ti yo vadeyya.	to claim that body consciousness is self.	身识是自我站不住脚。
Iti kāyo anattā. Phoṭṭhabbā anattā. kāya-viññāṇaṁ anattā.	So the body is not self. Touches are not self. Body-consciousness is not self.	所以身体不是自我。触也不是自我。身识不是自我。

§5.4 – (logical not selfing → body → body contact)

		TMPBLBLANKLINE
‘kāya-samphasso attā’ti yo vadeyya taṃ na upapajjati.	If anyone says, ‘body contact is self,’ that is not tenable.	如果有人说，‘身触是自我’，这是站不住脚的。
kāya-samphassa uppādopi vayopi paññāyati.	The arising and vanishing of body contact is evident,^*	身触的生起和消失是显而易见的，
Yassa kho pana uppādopi vayopi paññāyati,	{ and since the arising and vanishing of that is evident, }	{并且既然它的生起和消失是显而易见的，}
‘attā me uppajjati ca veti cā’ti	so it would follow that	那么就会得出结论，
iccassa evamāgataṃ hoti.	one’s self arises and vanishes.	一个人的自我也会生起和消失。
Tasmā taṃ na upapajjati:	That’s why it’s not tenable	这就是为什么说
‘kāya-samphasso attā’ti yo vadeyya.	to claim that body contact is self.	身触是自我站不住脚。
Iti kāyo anattā. Phoṭṭhabbā anattā. kāya-viññāṇaṁ anattā. Kāya-samphasso anattā.	So the body is not self. Touches are not self. Body-consciousness is not self. Body-contact is not self.	所以身体不是自我。触也不是自我。身识不是自我。身触不是自我。

§5.5 – (logical not selfing → body → feelings)

‘Vedanā attā’ti yo vadeyya taṃ na upapajjati.	If anyone says, ‘feeling is self,’ that is not tenable.	如果有人说，‘受是自我’，这是站不住脚的。
Vedanāya uppādopi vayopi paññāyati.	The arising and vanishing of feeling is evident,	受的生起和消失是显而易见的，
Yassa kho pana uppādopi vayopi paññāyati,	{ and since the arising and vanishing of that is evident, }	{并且既然它的生起和消失是显而易见的，}
‘attā me uppajjati ca veti cā’ti	so it would follow that	那么就会得出结论，
iccassa evamāgataṃ hoti.	one’s self arises and vanishes.	一个人的自我也会生起和消失。
Tasmā taṃ na upapajjati:	That’s why it’s not tenable	这就是为什么说
‘vedanā attā’ti yo vadeyya.	to claim that feeling is self.	受是自我站不住脚。
Iti kāyo anattā. Phoṭṭhabbā anattā. kāya-viññāṇaṁ anattā. Kāya-samphasso anattā. vedanā anattā.	So the body is not self. Touches are not self. Body-consciousness is not self. Body-contact is not self. Feelings are not self.	所以身体不是自我。触也不是自我。身识不是自我。身触不是自我。受也不是自我。

§5.6 – (logical not selfing → body → craving)

‘Taṇhā attā’ti yo vadeyya taṃ na upapajjati.	If anyone says, ‘craving is self,’ that is not tenable.	如果有人说，‘爱是自我’，这是站不住脚的。
Taṇhāya uppādopi vayopi paññāyati.	The arising and vanishing of craving is evident,	爱的生起和消失是显而易见的，
Yassa kho pana uppādopi vayopi paññāyati,	{ and since the arising and vanishing of that is evident, }	{并且既然它的生起和消失是显而易见的，}
‘attā me uppajjati ca veti cā’ti	so it would follow that	那么就会得出结论，
iccassa evamāgataṃ hoti.	one’s self arises and vanishes.	一个人的自我也会生起和消失。
Tasmā taṃ na upapajjati:	That’s why it’s not tenable	这就是为什么说
‘taṇhā attā’ti yo vadeyya.	to claim that craving is self.	爱是自我站不住脚。
Iti kāyo anattā. Phoṭṭhabbā anattā. kāya-viññāṇaṁ anattā. Kāya-samphasso anattā. vedanā anattā. taṇhā anattā.	So the body is not self. Touches are not self. Body-consciousness is not self. Body-contact is not self. Feelings are not self. Craving is not self.	所以身体不是自我。触也不是自我。身识不是自我。身触不是自我。受也不是自我。爱也不是自我。

❧

§2.6 – (Mind)

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§6.1 – (logical not selfing → mind → mind faculty)

‘mano attā’ti yo vadeyya taṃ na upapajjati.	If anyone says, ‘the mind is self,’ that is not tenable.	如果有人说，‘心是自我’，这是站不住脚的。
Manassa uppādopi vayopi paññāyati.	The arising and vanishing of the mind is evident,	心的生起和消失是显而易见的，
Yassa kho pana uppādopi vayopi paññāyati,	{ and since the arising and vanishing of that is evident, }	{并且既然它的生起和消失是显而易见的，}
‘attā me uppajjati ca veti cā’ti	so it would follow that	那么就会得出结论，
iccassa evamāgataṃ hoti.	one’s self arises and vanishes.	一个人的自我也会生起和消失。
Tasmā taṃ na upapajjati:	That’s why it’s not tenable	这就是为什么说
‘mano attā’ti yo vadeyya.	to claim that the mind is self.	心是自我站不住脚。
Iti mano anattā.	So the mind is not self.	所以心不是自我。

§6.2 – (logical not selfing → mind → thoughts)

‘Dhammā attā’ti yo vadeyya taṃ na upapajjati.	If anyone says, ‘thoughts are self,’ that is not tenable.	如果有人说，‘法是自我’，这是站不住脚的。
Dhammānaṃ uppādopi vayopi paññāyati.	The arising and vanishing of thoughts is evident,	法的生起和消失是显而易见的，
Yassa kho pana uppādopi vayopi paññāyati,	{ and since the arising and vanishing of that is evident, }	{并且既然它的生起和消失是显而易见的，}
‘attā me uppajjati ca veti cā’ti	so it would follow that	那么就会得出结论，
iccassa evamāgataṃ hoti.	one’s self arises and vanishes.	一个人的自我也会生起和消失。
Tasmā taṃ na upapajjati:	That’s why it’s not tenable	这就是为什么说
‘Dhammā attā’ti yo vadeyya.	to claim that thoughts are self.	法是自我站不住脚。
Iti mano anattā. Dhammā anattā.	So the mind is not self. Thoughts are not self.	所以心不是自我。法也不是自我。

§6.3 – (logical not selfing → mind → mind consciousness)

‘Mano-viññāṇaṁ attā’ti yo vadeyya taṃ na upapajjati.	If anyone says, ‘‘mind consciousness is self’ … consciousness is self,’ that is not tenable.	如果有人说，‘意识是自我’……识是自我’，这是站不住脚的。
Mano-viññāṇassa uppādopi vayopi paññāyati.	The arising and vanishing of ‘mind consciousness is self’ … consciousness is evident,	‘意识是自我’……识的生起和消失是显而易见的，
Yassa kho pana uppādopi vayopi paññāyati,	{ and since the arising and vanishing of that is evident, }	{并且既然它的生起和消失是显而易见的，}
‘attā me uppajjati ca veti cā’ti	so it would follow that	那么就会得出结论，
iccassa evamāgataṃ hoti.	one’s self arises and vanishes.	一个人的自我也会生起和消失。
Tasmā taṃ na upapajjati:	That’s why it’s not tenable	这就是为什么说
‘Mano-viññāṇaṁ attā’ti yo vadeyya.	to claim that ‘mind consciousness is self.	‘意识是自我’站不住脚。
Iti mano anattā. Dhammā anattā. Mano-viññāṇaṁ anattā.	So the mind is not self. Thoughts are not self. Mind-consciousness is not self.	所以心不是自我。法也不是自我。意识不是自我。

§6.4 – (logical not selfing → mind → mind contact)

‘Mano-samphasso attā’ti yo vadeyya taṃ na upapajjati.	If anyone says, ‘mind contact is self,’ that is not tenable.	如果有人说，‘意触是自我’，这是站不住脚的。
Mano-samphassa uppādopi vayopi paññāyati.	The arising and vanishing of mind contact is evident,	意触的生起和消失是显而易见的，
Yassa kho pana uppādopi vayopi paññāyati,	{ and since the arising and vanishing of that is evident, }	{并且既然它的生起和消失是显而易见的，}
‘attā me uppajjati ca veti cā’ti	so it would follow that	那么就会得出结论，
iccassa evamāgataṃ hoti.	one’s self arises and vanishes.	一个人的自我也会生起和消失。
Tasmā taṃ na upapajjati:	That’s why it’s not tenable	这就是为什么说
‘Mano-samphasso attā’ti yo vadeyya.	to claim that mind contact is self.	意触是自我站不住脚。
Iti mano anattā. Dhammā anattā. Mano-viññāṇaṁ anattā. Mano-samphasso anattā.	So the mind is not self. Thoughts are not self. Mind-consciousness is not self. Mind-contact is not self.	所以心不是自我。法也不是自我。意识不是自我。意触不是自我。

§6.5 – (logical not selfing → mind → feelings)

‘Vedanā attā’ti yo vadeyya taṃ na upapajjati.	If anyone says, ‘feeling is self,’ that is not tenable.	如果有人说，‘受是自我’，这是站不住脚的。
Vedanāya uppādopi vayopi paññāyati.	The arising and vanishing of feeling is evident,	受的生起和消失是显而易见的，
Yassa kho pana uppādopi vayopi paññāyati,	{ and since the arising and vanishing of that is evident, }	{并且既然它的生起和消失是显而易见的，}
‘attā me uppajjati ca veti cā’ti	so it would follow that	那么就会得出结论，
iccassa evamāgataṃ hoti.	one’s self arises and vanishes.	一个人的自我也会生起和消失。
Tasmā taṃ na upapajjati:	That’s why it’s not tenable	这就是为什么说
‘vedanā attā’ti yo vadeyya.	to claim that feeling is self.	受是自我站不住脚。
Iti mano anattā. Dhammā anattā. Mano-viññāṇaṁ anattā. Mano-samphasso anattā. vedanā anattā.	So the mind is not self. Thoughts are not self. Mind-consciousness is not self. Mind-contact is not self. Feelings are not self.	所以心不是自我。法也不是自我。意识不是自我。意触不是自我。受也不是自我。

§6.6 – (logical not selfing → mind → craving)

‘Taṇhā attā’ti yo vadeyya taṃ na upapajjati.	If anyone says, ‘craving is self,’ that is not tenable.	如果有人说，‘爱是自我’，这是站不住脚的。
Taṇhāya uppādopi vayopi paññāyati.	The arising and vanishing of craving is evident,	爱的生起和消失是显而易见的，
Yassa kho pana uppādopi vayopi paññāyati,	{ and since the arising and vanishing of that is evident, }	{并且既然它的生起和消失是显而易见的，}
‘attā me uppajjati ca veti cā’ti	so it would follow that	那么就会得出结论，
iccassa evamāgataṃ hoti.	one’s self arises and vanishes.	一个人的自我也会生起和消失。
Tasmā taṃ na upapajjati:	That’s why it’s not tenable	这就是为什么说
‘taṇhā attā’ti yo vadeyya.	to claim that craving is self.	爱是自我站不住脚。
Iti mano anattā. Dhammā anattā. Mano-viññāṇaṁ anattā. Mano-samphasso anattā. vedanā anattā. taṇhā anattā.	So the mind is not self. Thoughts are not self. Mind-consciousness is not self. Mind-contact is not self. Feelings are not self. Craving is not self.	所以心不是自我。法也不是自我。意识不是自我。意触不是自我。受也不是自我。爱也不是自我。

❧

148.3 – (origin of identity, by selfing: hallucinating 6 sets as mine, I, myself)

all

Ayaṃ kho pana, bhikkhave, sakkāya-samudaya-gāminī paṭipadā—

Now, monks, this is the way that leads to the origin of identity.

现在，比丘们，这是导致有身集（Identity）生起的方法。

§3.1 – (origin of identity → eye)

cakkhuṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;	the eye you regard like this: ‘This is mine, I am this, this is my self.’	你这样看待眼睛：‘这是我的，我就是这个，这是我的自我。’
rūpe ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;	sights you regard like this: ‘This is mine, I am this, this is my self.’	你这样看待色：‘这是我的，我就是这个，这是我的自我。’
cakkhu-viññāṇaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;	eye consciousness you regard like this: ‘This is mine, I am this, this is my self.’	你这样看待眼识：‘这是我的，我就是这个，这是我的自我。’
cakkhu-samphassaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;	eye contact you regard like this: ‘This is mine, I am this, this is my self.’	你这样看待眼触：‘这是我的，我就是这个，这是我的自我。’
vedanaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;	feeling you regard like this: ‘This is mine, I am this, this is my self.’	你这样看待受：‘这是我的，我就是这个，这是我的自我。’
taṇhaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;	craving you regard like this: ‘This is mine, I am this, this is my self.’	你这样看待爱：‘这是我的，我就是这个，这是我的自我。’

§3.2 – (origin of identity → ear)

sotaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;	the ear you regard like this: ‘This is mine, I am this, this is my self.’	你这样看待耳朵：‘这是我的，我就是这个，这是我的自我。’
saddā ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;	sounds you regard like this: ‘This is mine, I am this, this is my self.’	你这样看待声：‘这是我的，我就是这个，这是我的自我。’
sota-viññāṇaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;	ear consciousness you regard like this: ‘This is mine, I am this, this is my self.’	你这样看待耳识：‘这是我的，我就是这个，这是我的自我。’
sota-samphassaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;	ear contact you regard like this: ‘This is mine, I am this, this is my self.’	你这样看待耳触：‘这是我的，我就是这个，这是我的自我。’
vedanaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;	feeling you regard like this: ‘This is mine, I am this, this is my self.’	你这样看待受：‘这是我的，我就是这个，这是我的自我。’
taṇhaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;	craving you regard like this: ‘This is mine, I am this, this is my self.’	你这样看待爱：‘这是我的，我就是这个，这是我的自我。’

§3.3 – (origin of identity → nose)

ghānaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;	the nose you regard like this: ‘This is mine, I am this, this is my self.’	你这样看待鼻子：‘这是我的，我就是这个，这是我的自我。’
gandhā ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;	smells you regard like this: ‘This is mine, I am this, this is my self.’	你这样看待香：‘这是我的，我就是这个，这是我的自我。’
ghāna-viññāṇaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;	nose consciousness you regard like this: ‘This is mine, I am this, this is my self.’	你这样看待鼻识：‘这是我的，我就是这个，这是我的自我。’
ghāna-samphassaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;	nose contact you regard like this: ‘This is mine, I am this, this is my self.’	你这样看待鼻触：‘这是我的，我就是这个，这是我的自我。’
vedanaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;	feeling you regard like this: ‘This is mine, I am this, this is my self.’	你这样看待受：‘这是我的，我就是这个，这是我的自我。’
taṇhaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;	craving you regard like this: ‘This is mine, I am this, this is my self.’	你这样看待爱：‘这是我的，我就是这个，这是我的自我。’

§3.4 – (origin of identity → tongue)

jivhaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;	the tongue you regard like this: ‘This is mine, I am this, this is my self.’	你这样看待舌头：‘这是我的，我就是这个，这是我的自我。’
rasā ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;	tastes you regard like this: ‘This is mine, I am this, this is my self.’	你这样看待味：‘这是我的，我就是这个，这是我的自我。’
jivhā-viññāṇaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;	tongue consciousness you regard like this: ‘This is mine, I am this, this is my self.’	你这样看待舌识：‘这是我的，我就是这个，这是我的自我。’
jivhā-samphassaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;	tongue contact you regard like this: ‘This is mine, I am this, this is my self.’	你这样看待舌触：‘这是我的，我就是这个，这是我的自我。’
vedanaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;	feeling you regard like this: ‘This is mine, I am this, this is my self.’	你这样看待受：‘这是我的，我就是这个，这是我的自我。’
taṇhaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;	craving you regard like this: ‘This is mine, I am this, this is my self.’	你这样看待爱：‘这是我的，我就是这个，这是我的自我。’

§3.5 – (origin of identity → body)

kāyaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;	the body you regard like this: ‘This is mine, I am this, this is my self.’	你这样看待身体：‘这是我的，我就是这个，这是我的自我。’
phoṭṭhabbā ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;	touches you regard like this: ‘This is mine, I am this, this is my self.’	你这样看待触：‘这是我的，我就是这个，这是我的自我。’
kāya-viññāṇaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;	body consciousness you regard like this: ‘This is mine, I am this, this is my self.’	你这样看待身识：‘这是我的，我就是这个，这是我的自我。’
kāya-samphassaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;	body contact you regard like this: ‘This is mine, I am this, this is my self.’	你这样看待身触：‘这是我的，我就是这个，这是我的自我。’
vedanaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;	feeling you regard like this: ‘This is mine, I am this, this is my self.’	你这样看待受：‘这是我的，我就是这个，这是我的自我。’
taṇhaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;	craving you regard like this: ‘This is mine, I am this, this is my self.’	你这样看待爱：‘这是我的，我就是这个，这是我的自我。’

§3.6 – (origin of identity → mind)

manaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;	the mind you regard like this: ‘This is mine, I am this, this is my self.’	你这样看待心：‘这是我的，我就是这个，这是我的自我。’
dhamme ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;	thoughts you regard like this: ‘This is mine, I am this, this is my self.’	你这样看待法：‘这是我的，我就是这个，这是我的自我。’
mano-viññāṇaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;	mind consciousness you regard like this: ‘This is mine, I am this, this is my self.’	你这样看待意识：‘这是我的，我就是这个，这是我的自我。’
mano-samphassaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;	mind contact you regard like this: ‘This is mine, I am this, this is my self.’	你这样看待意触：‘这是我的，我就是这个，这是我的自我。’
vedanaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;	feeling you regard like this: ‘This is mine, I am this, this is my self.’	你这样看待受：‘这是我的，我就是这个，这是我的自我。’
taṇhaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;	craving you regard like this: ‘This is mine, I am this, this is my self.’	你这样看待爱：‘这是我的，我就是这个，这是我的自我。’

❧

148.4 – (cessation of identity, by not-selfing: true seeing of 6 sets as not-mine, not-I, not-myself)

all

Ayaṃ kho pana, bhikkhave, sakkāya-nirodha-gāminī paṭipadā—

But this is the way that leads to the cessation of identity.

然而，这是导致有身集（Identity）止息的方法。

§4.1 – (cessation of identity → eye)

cakkhuṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.	the eye you regard like this: ‘This is not mine, I am not this, this is not my self.’	你这样看待眼睛：‘这不是我的，我不是这个，这不是我的自我。’
rūpe ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.	sights you regard like this: ‘This is not mine, I am not this, this is not my self.’	你这样看待色：‘这不是我的，我不是这个，这不是我的自我。’
cakkhu-viññāṇaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.	eye consciousness you regard like this: ‘This is not mine, I am not this, this is not my self.’	你这样看待眼识：‘这不是我的，我不是这个，这不是我的自我。’
cakkhu-samphassaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.	eye contact you regard like this: ‘This is not mine, I am not this, this is not my self.’	你这样看待眼触：‘这不是我的，我不是这个，这不是我的自我。’
vedanaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.	feeling you regard like this: ‘This is not mine, I am not this, this is not my self.’	你这样看待受：‘这不是我的，我不是这个，这不是我的自我。’
taṇhaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.	craving you regard like this: ‘This is not mine, I am not this, this is not my self.’	你这样看待爱：‘这不是我的，我不是这个，这不是我的自我。’

§4.2 – (cessation of identity → ear)

sotaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.	the ear you regard like this: ‘This is not mine, I am not this, this is not my self.’	你这样看待耳朵：‘这不是我的，我不是这个，这不是我的自我。’
saddā ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.	sounds you regard like this: ‘This is not mine, I am not this, this is not my self.’	你这样看待声：‘这不是我的，我不是这个，这不是我的自我。’
sota-viññāṇaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.	ear consciousness you regard like this: ‘This is not mine, I am not this, this is not my self.’	你这样看待耳识：‘这不是我的，我不是这个，这不是我的自我。’
sota-samphassaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.	ear contact you regard like this: ‘This is not mine, I am not this, this is not my self.’	你这样看待耳触：‘这不是我的，我不是这个，这不是我的自我。’
vedanaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.	feeling you regard like this: ‘This is not mine, I am not this, this is not my self.’	你这样看待受：‘这不是我的，我不是这个，这不是我的自我。’
taṇhaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.	craving you regard like this: ‘This is not mine, I am not this, this is not my self.’	你这样看待爱：‘这不是我的，我不是这个，这不是我的自我。’

§4.3 – (cessation of identity → nose)

ghānaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.	the nose you regard like this: ‘This is not mine, I am not this, this is not my self.’	你这样看待鼻子：‘这不是我的，我不是这个，这不是我的自我。’
gandhā ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.	smells you regard like this: ‘This is not mine, I am not this, this is not my self.’	你这样看待香：‘这不是我的，我不是这个，这不是我的自我。’
ghāna-viññāṇaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.	nose consciousness you regard like this: ‘This is not mine, I am not this, this is not my self.’	你这样看待鼻识：‘这不是我的，我不是这个，这不是我的自我。’
ghāna-samphassaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.	nose contact you regard like this: ‘This is not mine, I am not this, this is not my self.’	你这样看待鼻触：‘这不是我的，我不是这个，这不是我的自我。’
vedanaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.	feeling you regard like this: ‘This is not mine, I am not this, this is not my self.’	你这样看待受：‘这不是我的，我不是这个，这不是我的自我。’
taṇhaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.	craving you regard like this: ‘This is not mine, I am not this, this is not my self.’	你这样看待爱：‘这不是我的，我不是这个，这不是我的自我。’

§4.4 – (cessation of identity → tongue)

jivhaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.	the tongue you regard like this: ‘This is not mine, I am not this, this is not my self.’	你这样看待舌头：‘这不是我的，我不是这个，这不是我的自我。’
rasā ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.	tastes you regard like this: ‘This is not mine, I am not this, this is not my self.’	你这样看待味：‘这不是我的，我不是这个，这不是我的自我。’
jivhā-viññāṇaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.	tongue consciousness you regard like this: ‘This is not mine, I am not this, this is not my self.’	你这样看待舌识：‘这不是我的，我不是这个，这不是我的自我。’
jivhā-samphassaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.	tongue contact you regard like this: ‘This is not mine, I am not this, this is not my self.’	你这样看待舌触：‘这不是我的，我不是这个，这不是我的自我。’
vedanaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.	feeling you regard like this: ‘This is not mine, I am not this, this is not my self.’	你这样看待受：‘这不是我的，我不是这个，这不是我的自我。’
taṇhaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.	craving you regard like this: ‘This is not mine, I am not this, this is not my self.’	你这样看待爱：‘这不是我的，我不是这个，这不是我的自我。’

§4.5 – (cessation of identity → body)

kāyaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.	the body you regard like this: ‘This is not mine, I am not this, this is not my self.’	你这样看待身体：‘这不是我的，我不是这个，这不是我的自我。’
phoṭṭhabbā ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.	touches you regard like this: ‘This is not mine, I am not this, this is not my self.’	你这样看待触：‘这不是我的，我不是这个，这不是我的自我。’
kāya-viññāṇaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.	body consciousness you regard like this: ‘This is not mine, I am not this, this is not my self.’	你这样看待身识：‘这不是我的，我不是这个，这不是我的自我。’
kāya-samphassaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.	body contact you regard like this: ‘This is not mine, I am not this, this is not my self.’	你这样看待身触：‘这不是我的，我不是这个，这不是我的自我。’
vedanaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.	feeling you regard like this: ‘This is not mine, I am not this, this is not my self.’	你这样看待受：‘这不是我的，我不是这个，这不是我的自我。’
taṇhaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.	craving you regard like this: ‘This is not mine, I am not this, this is not my self.’	你这样看待爱：‘这不是我的，我不是这个，这不是我的自我。’

§4.6 – (cessation of identity → mind)

manaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.	the mind you regard like this: ‘This is not mine, I am not this, this is not my self.’	你这样看待心：‘这不是我的，我不是这个，这不是我的自我。’
dhamme ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.	thoughts you regard like this: ‘This is not mine, I am not this, this is not my self.’	你这样看待法：‘这不是我的，我不是这个，这不是我的自我。’
mano-viññāṇaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.	mind consciousness you regard like this: ‘This is not mine, I am not this, this is not my self.’	你这样看待意识：‘这不是我的，我不是这个，这不是我的自我。’
mano-samphassaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.	mind contact you regard like this: ‘This is not mine, I am not this, this is not my self.’	你这样看待意触：‘这不是我的，我不是这个，这不是我的自我。’
vedanaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.	feeling you regard like this: ‘This is not mine, I am not this, this is not my self.’	你这样看待受：‘这不是我的，我不是这个，这不是我的自我。’
taṇhaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.	craving you regard like this: ‘This is not mine, I am not this, this is not my self.’	你这样看待爱：‘这不是我的，我不是这个，这不是我的自我。’

❧

148.5 – (underlying tendencies)

all

§5.1 – (underlying tendencies → eye)

Cakkhuñca, bhikkhave, paṭicca rūpe ca uppajjati cakkhu-viññāṇaṃ,	Eye consciousness arises dependent on the eye and sights.	眼识的生起，依赖于眼睛和景象。
tiṇṇaṃ saṅgati phasso,	The meeting of the three is contact.	三者的结合就是触。
phassa-paccayā uppajjati vedayitaṃ	Contact is a condition for the arising of what is felt	触是产生受的条件，
sukhaṃ vā dukkhaṃ vā a-dukkham-a-sukhaṃ vā.	as pleasant, painful, or neutral.	愉快的、痛苦的或中性的。
So sukhāya vedanāya phuṭṭho	When you experience a pleasant feeling,	当你体验到一种愉快的感受时，
samāno abhinandati abhivadati ajjhosāya tiṭṭhati.	if you approve, welcome, and keep clinging to it,	如果你认可、欢迎并执着于它，
Tassa rāg-ānusayo anuseti.	the underlying tendency to greed underlies that.	那么贪的潜在倾向就在其下。
Dukkhāya vedanāya phuṭṭho	When you experience a painful feeling,	当你体验到一种痛苦的感受时，
samāno socati kilamati paridevati	if you sorrow and wail and lament,	如果你悲伤、哀号、 G 吟，
urattāḷiṃ kandati sammohaṃ āpajjati.	beating your breast and falling into confusion,	捶胸顿足，陷入混乱，
Tassa paṭigh-ānusayo anuseti.	the underlying tendency to repulsion underlies that.	那么嗔的潜在倾向就在其下。
a-dukkham-a-sukhāya vedanāya phuṭṭho	When you experience a neutral feeling,	当你体验到一种中性的感受时，
samāno tassā vedanāya samudayañca atthaṅgamañca	if you don’t truly understand that feeling’s origin, ending,	如果你不真正理解这种感受的起源、止息、
assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nap-pajānāti.	gratification, drawback, and escape,	满足、过患和出离，
Tassa avijj-ānusayo anuseti.	the underlying tendency to ignorance underlies that.	那么痴的潜在倾向就在其下。
So vata, bhikkhave, sukhāya vedanāya rāg-ānusayaṃ ap-pahāya	Monks, without giving up the underlying tendency to desire for pleasant feeling,	比丘们，如果不放弃对愉快感受的渴望潜在倾向，
dukkhāya vedanāya paṭigh-ānusayaṃ appaṭivinodetvā	without dispelling the underlying tendency to repulsion towards painful feeling,	不消除对痛苦感受的嗔恚潜在倾向，
a-dukkham-a-sukhāya vedanāya avijj-ānusayaṃ asamūhanitvā	without uprooting ignorance in the case of neutral feeling,	不根除对中性感受的无明，
avijjaṃ ap-pahāya	without giving up ignorance	不放弃无明
vijjaṃ anuppādetvā	and without giving rise to knowledge,	也不生起智慧，
diṭṭheva dhamme dukkhas-santakaro bhavissatīti—netaṃ ṭhānaṃ vijjati.	it’s simply impossible to make an end of suffering in the present life.	那么在今生就不可能终止苦。

❧

§5.2 – (underlying tendencies → ear)

Sotañca, bhikkhave, paṭicca sadde ca uppajjati sota-viññāṇaṃ	ear consciousness arises dependent on the ear and sounds.	耳识的生起，依赖于耳朵和声音。
tiṇṇaṃ saṅgati phasso,	The meeting of the three is contact.	三者的结合就是触。
phassa-paccayā uppajjati vedayitaṃ	Contact is a condition for the arising of what is felt	触是产生受的条件，
sukhaṃ vā dukkhaṃ vā a-dukkham-a-sukhaṃ vā.	as pleasant, painful, or neutral.	愉快的、痛苦的或中性的。
So sukhāya vedanāya phuṭṭho	When you experience a pleasant feeling,	当你体验到一种愉快的感受时，
samāno abhinandati abhivadati ajjhosāya tiṭṭhati.	if you approve, welcome, and keep clinging to it,	如果你认可、欢迎并执着于它，
Tassa rāg-ānusayo anuseti.	the underlying tendency to greed underlies that.	那么贪的潜在倾向就在其下。
Dukkhāya vedanāya phuṭṭho	When you experience a painful feeling,	当你体验到一种痛苦的感受时，
samāno socati kilamati paridevati	if you sorrow and wail and lament,	如果你悲伤、哀号、 G 吟，
urattāḷiṃ kandati sammohaṃ āpajjati.	beating your breast and falling into confusion,	捶胸顿足，陷入混乱，
Tassa paṭigh-ānusayo anuseti.	the underlying tendency to repulsion underlies that.	那么嗔的潜在倾向就在其下。
a-dukkham-a-sukhāya vedanāya phuṭṭho	When you experience a neutral feeling,	当你体验到一种中性的感受时，
samāno tassā vedanāya samudayañca atthaṅgamañca	if you don’t truly understand that feeling’s origin, ending,	如果你不真正理解这种感受的起源、止息、
assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nap-pajānāti.	gratification, drawback, and escape,	满足、过患和出离，
Tassa avijj-ānusayo anuseti.	the underlying tendency to ignorance underlies that.	那么痴的潜在倾向就在其下。
So vata, bhikkhave, sukhāya vedanāya rāg-ānusayaṃ ap-pahāya	Monks, without giving up the underlying tendency to desire for pleasant feeling,	比丘们，如果不放弃对愉快感受的渴望潜在倾向，
dukkhāya vedanāya paṭigh-ānusayaṃ appaṭivinodetvā	without dispelling the underlying tendency to repulsion towards painful feeling,	不消除对痛苦感受的嗔恚潜在倾向，
a-dukkham-a-sukhāya vedanāya avijj-ānusayaṃ asamūhanitvā	without uprooting ignorance in the case of neutral feeling,	不根除对中性感受的无明，
avijjaṃ ap-pahāya	without giving up ignorance	不放弃无明
vijjaṃ anuppādetvā	and without giving rise to knowledge,	也不生起智慧，
diṭṭheva dhamme dukkhas-santakaro bhavissatīti—netaṃ ṭhānaṃ vijjati.	it’s simply impossible to make an end of suffering in the present life.	那么在今生就不可能终止苦。

❧

§5.3 – (underlying tendencies → nose)

ghānañca, bhikkhave, paṭicca gandhe ca uppajjati ghāna-viññāṇaṃ	nose consciousness arises dependent on the nose and smells.	鼻识的生起，依赖于鼻子和气味。
tiṇṇaṃ saṅgati phasso,	The meeting of the three is contact.	三者的结合就是触。
phassa-paccayā uppajjati vedayitaṃ	Contact is a condition for the arising of what is felt	触是产生受的条件，
sukhaṃ vā dukkhaṃ vā a-dukkham-a-sukhaṃ vā.	as pleasant, painful, or neutral.	愉快的、痛苦的或中性的。
So sukhāya vedanāya phuṭṭho	When you experience a pleasant feeling,	当你体验到一种愉快的感受时，
samāno abhinandati abhivadati ajjhosāya tiṭṭhati.	if you approve, welcome, and keep clinging to it,	如果你认可、欢迎并执着于它，
Tassa rāg-ānusayo anuseti.	the underlying tendency to greed underlies that.	那么贪的潜在倾向就在其下。
Dukkhāya vedanāya phuṭṭho	When you experience a painful feeling,	当你体验到一种痛苦的感受时，
samāno socati kilamati paridevati	if you sorrow and wail and lament,	如果你悲伤、哀号、 G 吟，
urattāḷiṃ kandati sammohaṃ āpajjati.	beating your breast and falling into confusion,	捶胸顿足，陷入混乱，
Tassa paṭigh-ānusayo anuseti.	the underlying tendency to repulsion underlies that.	那么嗔的潜在倾向就在其下。
a-dukkham-a-sukhāya vedanāya phuṭṭho	When you experience a neutral feeling,	当你体验到一种中性的感受时，
samāno tassā vedanāya samudayañca atthaṅgamañca	if you don’t truly understand that feeling’s origin, ending,	如果你不真正理解这种感受的起源、止息、
assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nap-pajānāti.	gratification, drawback, and escape,	满足、过患和出离，
Tassa avijj-ānusayo anuseti.	the underlying tendency to ignorance underlies that.	那么痴的潜在倾向就在其下。
So vata, bhikkhave, sukhāya vedanāya rāg-ānusayaṃ ap-pahāya	Monks, without giving up the underlying tendency to desire for pleasant feeling,	比丘们，如果不放弃对愉快感受的渴望潜在倾向，
dukkhāya vedanāya paṭigh-ānusayaṃ appaṭivinodetvā	without dispelling the underlying tendency to repulsion towards painful feeling,	不消除对痛苦感受的嗔恚潜在倾向，
a-dukkham-a-sukhāya vedanāya avijj-ānusayaṃ asamūhanitvā	without uprooting ignorance in the case of neutral feeling,	不根除对中性感受的无明，
avijjaṃ ap-pahāya	without giving up ignorance	不放弃无明
vijjaṃ anuppādetvā	and without giving rise to knowledge,	也不生起智慧，
diṭṭheva dhamme dukkhas-santakaro bhavissatīti—netaṃ ṭhānaṃ vijjati.	it’s simply impossible to make an end of suffering in the present life.	那么在今生就不可能终止苦。

❧

§5.4 – (underlying tendencies → tongue)

jivhañca, bhikkhave, paṭicca rase ca uppajjati jivhā-viññāṇaṃ.	tongue consciousness arises dependent on the tongue and tastes.	舌识的生起，依赖于舌头和味道。
tiṇṇaṃ saṅgati phasso,	The meeting of the three is contact.	三者的结合就是触。
phassa-paccayā uppajjati vedayitaṃ	Contact is a condition for the arising of what is felt	触是产生受的条件，
sukhaṃ vā dukkhaṃ vā a-dukkham-a-sukhaṃ vā.	as pleasant, painful, or neutral.	愉快的、痛苦的或中性的。
So sukhāya vedanāya phuṭṭho	When you experience a pleasant feeling,	当你体验到一种愉快的感受时，
samāno abhinandati abhivadati ajjhosāya tiṭṭhati.	if you approve, welcome, and keep clinging to it,	如果你认可、欢迎并执着于它，
Tassa rāg-ānusayo anuseti.	the underlying tendency to greed underlies that.	那么贪的潜在倾向就在其下。
Dukkhāya vedanāya phuṭṭho	When you experience a painful feeling,	当你体验到一种痛苦的感受时，
samāno socati kilamati paridevati	if you sorrow and wail and lament,	如果你悲伤、哀号、 G 吟，
urattāḷiṃ kandati sammohaṃ āpajjati.	beating your breast and falling into confusion,	捶胸顿足，陷入混乱，
Tassa paṭigh-ānusayo anuseti.	the underlying tendency to repulsion underlies that.	那么嗔的潜在倾向就在其下。
a-dukkham-a-sukhāya vedanāya phuṭṭho	When you experience a neutral feeling,	当你体验到一种中性的感受时，
samāno tassā vedanāya samudayañca atthaṅgamañca	if you don’t truly understand that feeling’s origin, ending,	如果你不真正理解这种感受的起源、止息、
assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nap-pajānāti.	gratification, drawback, and escape,	满足、过患和出离，
Tassa avijj-ānusayo anuseti.	the underlying tendency to ignorance underlies that.	那么痴的潜在倾向就在其下。
So vata, bhikkhave, sukhāya vedanāya rāg-ānusayaṃ ap-pahāya	Monks, without giving up the underlying tendency to desire for pleasant feeling,	比丘们，如果不放弃对愉快感受的渴望潜在倾向，
dukkhāya vedanāya paṭigh-ānusayaṃ appaṭivinodetvā	without dispelling the underlying tendency to repulsion towards painful feeling,	不消除对痛苦感受的嗔恚潜在倾向，
a-dukkham-a-sukhāya vedanāya avijj-ānusayaṃ asamūhanitvā	without uprooting ignorance in the case of neutral feeling,	不根除对中性感受的无明，
avijjaṃ ap-pahāya	without giving up ignorance	不放弃无明
vijjaṃ anuppādetvā	and without giving rise to knowledge,	也不生起智慧，
diṭṭheva dhamme dukkhas-santakaro bhavissatīti—netaṃ ṭhānaṃ vijjati.	it’s simply impossible to make an end of suffering in the present life.	那么在今生就不可能终止苦。

❧

§5.5 – (underlying tendencies → body)

kāyañca, bhikkhave, paṭicca phoṭṭhabbe ca uppajjati kāya-viññāṇaṃ.	Body consciousness arises dependent on the body and touches.	身识的生起，依赖于身体和触觉。
tiṇṇaṃ saṅgati phasso,	The meeting of the three is contact.	三者的结合就是触。
phassa-paccayā uppajjati vedayitaṃ	Contact is a condition for the arising of what is felt	触是产生受的条件，
sukhaṃ vā dukkhaṃ vā a-dukkham-a-sukhaṃ vā.	as pleasant, painful, or neutral.	愉快的、痛苦的或中性的。
So sukhāya vedanāya phuṭṭho	When you experience a pleasant feeling,	当你体验到一种愉快的感受时，
samāno abhinandati abhivadati ajjhosāya tiṭṭhati.	if you approve, welcome, and keep clinging to it,	如果你认可、欢迎并执着于它，
Tassa rāg-ānusayo anuseti.	the underlying tendency to greed underlies that.	那么贪的潜在倾向就在其下。
Dukkhāya vedanāya phuṭṭho	When you experience a painful feeling,	当你体验到一种痛苦的感受时，
samāno socati kilamati paridevati	if you sorrow and wail and lament,	如果你悲伤、哀号、 G 吟，
urattāḷiṃ kandati sammohaṃ āpajjati.	beating your breast and falling into confusion,	捶胸顿足，陷入混乱，
Tassa paṭigh-ānusayo anuseti.	the underlying tendency to repulsion underlies that.	那么嗔的潜在倾向就在其下。
a-dukkham-a-sukhāya vedanāya phuṭṭho	When you experience a neutral feeling,	当你体验到一种中性的感受时，
samāno tassā vedanāya samudayañca atthaṅgamañca	if you don’t truly understand that feeling’s origin, ending,	如果你不真正理解这种感受的起源、止息、
assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nap-pajānāti.	gratification, drawback, and escape,	满足、过患和出离，
Tassa avijj-ānusayo anuseti.	the underlying tendency to ignorance underlies that.	那么痴的潜在倾向就在其下。
So vata, bhikkhave, sukhāya vedanāya rāg-ānusayaṃ ap-pahāya	Monks, without giving up the underlying tendency to desire for pleasant feeling,	比丘们，如果不放弃对愉快感受的渴望潜在倾向，
dukkhāya vedanāya paṭigh-ānusayaṃ appaṭivinodetvā	without dispelling the underlying tendency to repulsion towards painful feeling,	不消除对痛苦感受的嗔恚潜在倾向，
a-dukkham-a-sukhāya vedanāya avijj-ānusayaṃ asamūhanitvā	without uprooting ignorance in the case of neutral feeling,	不根除对中性感受的无明，
avijjaṃ ap-pahāya	without giving up ignorance	不放弃无明
vijjaṃ anuppādetvā	and without giving rise to knowledge,	也不生起智慧，
diṭṭheva dhamme dukkhas-santakaro bhavissatīti—netaṃ ṭhānaṃ vijjati.	it’s simply impossible to make an end of suffering in the present life.	那么在今生就不可能终止苦。

❧

§5.6 – (underlying tendencies → mind)

manañca, bhikkhave, paṭicca dhamme ca uppajjati mano-viññāṇaṃ,	mind consciousness arises dependent on the mind and thoughts.	意识的生起，依赖于心意和思想。
tiṇṇaṃ saṅgati phasso,	The meeting of the three is contact.	三者的结合就是触。
phassa-paccayā uppajjati vedayitaṃ	Contact is a condition for the arising of what is felt	触是产生受的条件，
sukhaṃ vā dukkhaṃ vā a-dukkham-a-sukhaṃ vā.	as pleasant, painful, or neutral.	愉快的、痛苦的或中性的。
So sukhāya vedanāya phuṭṭho	When you experience a pleasant feeling,	当你体验到一种愉快的感受时，
samāno abhinandati abhivadati ajjhosāya tiṭṭhati.	if you approve, welcome, and keep clinging to it,	如果你认可、欢迎并执着于它，
Tassa rāg-ānusayo anuseti.	the underlying tendency to greed underlies that.	那么贪的潜在倾向就在其下。
Dukkhāya vedanāya phuṭṭho	When you experience a painful feeling,	当你体验到一种痛苦的感受时，
samāno socati kilamati paridevati	if you sorrow and wail and lament,	如果你悲伤、哀号、 G 吟，
urattāḷiṃ kandati sammohaṃ āpajjati.	beating your breast and falling into confusion,	捶胸顿足，陷入混乱，
Tassa paṭigh-ānusayo anuseti.	the underlying tendency to repulsion underlies that.	那么嗔的潜在倾向就在其下。
a-dukkham-a-sukhāya vedanāya phuṭṭho	When you experience a neutral feeling,	当你体验到一种中性的感受时，
samāno tassā vedanāya samudayañca atthaṅgamañca	if you don’t truly understand that feeling’s origin, ending,	如果你不真正理解这种感受的起源、止息、
assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nap-pajānāti.	gratification, drawback, and escape,	满足、过患和出离，
Tassa avijj-ānusayo anuseti.	the underlying tendency to ignorance underlies that.	那么痴的潜在倾向就在其下。
So vata, bhikkhave, sukhāya vedanāya rāg-ānusayaṃ ap-pahāya	Monks, without giving up the underlying tendency to desire for pleasant feeling,	比丘们，如果不放弃对愉快感受的渴望潜在倾向，
dukkhāya vedanāya paṭigh-ānusayaṃ appaṭivinodetvā	without dispelling the underlying tendency to repulsion towards painful feeling,	不消除对痛苦感受的嗔恚潜在倾向，
a-dukkham-a-sukhāya vedanāya avijj-ānusayaṃ asamūhanitvā	without uprooting ignorance in the case of neutral feeling,	不根除对中性感受的无明，
avijjaṃ ap-pahāya	without giving up ignorance	不放弃无明
vijjaṃ anuppādetvā	and without giving rise to knowledge,	也不生起智慧，
diṭṭheva dhamme dukkhas-santakaro bhavissatīti—netaṃ ṭhānaṃ vijjati.	it’s simply impossible to make an end of suffering in the present life.	那么在今生就不可能终止苦。

❧

148.6 – (removing underlying tendencies)

all

§6.1 – (remove underlying tendencies → eye)

Cakkhuñca, bhikkhave, paṭicca rūpe ca uppajjati cakkhu-viññāṇaṃ,	Eye consciousness arises dependent on the eye and sights.	眼识的生起，依赖于眼睛和景象。
tiṇṇaṃ saṅgati phasso,	The meeting of the three is contact.	三者的结合就是触。
phassa-paccayā uppajjati vedayitaṃ	Contact is a condition for the arising of what is felt	触是产生受的条件，
sukhaṃ vā dukkhaṃ vā a-dukkham-a-sukhaṃ vā.	as pleasant, painful, or neutral.	愉快的、痛苦的或中性的。
So sukhāya vedanāya phuṭṭho	When you experience a pleasant feeling,	当你体验到一种愉快的感受时，
samāno nābhinandati nābhivadati nājjhosāya tiṭṭhati.	if you don’t approve, welcome, and keep clinging to it,	如果你不认可、不欢迎、不执着于它，
Tassa rāg-ānusayo nānuseti.	the underlying tendency to greed does not underlie that.	那么贪的潜在倾向就不在其下。
Dukkhāya vedanāya phuṭṭho	When you experience a painful feeling,	当你体验到一种痛苦的感受时，
samāno na socati na kilamati na paridevati	if you don’t sorrow or wail or lament,	如果你不悲伤、不哀号、不 G 吟，
na urattāḷiṃ kandati na sammohaṃ āpajjati.	beating your breast and falling into confusion,	不捶胸顿足、不陷入混乱，
Tassa paṭigh-ānusayo nānuseti.	the underlying tendency to repulsion does not underlie that.	那么嗔的潜在倾向就不在其下。
a-dukkham-a-sukhāya vedanāya phuṭṭho	When you experience a pleasant feeling,	当你体验到一种愉快的感受时，
samāno tassā vedanāya samudayañca atthaṅgamañca	if you truly understand that feeling’s origin, ending,	如果你真正理解这种感受的起源、止息、
assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti.	gratification, drawback, and escape,	满足、过患和出离，
Tassa avijj-ānusayo nānuseti.	the underlying tendency to ignorance does not underlie that.	那么痴的潜在倾向就不在其下。
So vata, bhikkhave, sukhāya vedanāya rāg-ānusayaṃ pahāya	Monks, after giving up the underlying tendency to desire for pleasant feeling,	比丘们，在放弃了对愉快感受的渴望潜在倾向之后，
dukkhāya vedanāya paṭigh-ānusayaṃ paṭivinodetvā	after dispelling the underlying tendency to repulsion towards painful feeling,	在消除了对痛苦感受的嗔恚潜在倾向之后，
a-dukkham-a-sukhāya vedanāya avijj-ānusayaṃ samūhanitvā	after uprooting ignorance in the case of neutral feeling,	在根除了对中性感受的无明之后，
avijjaṃ pahāya	after giving up ignorance	在放弃了无明
vijjaṃ uppādetvā	and giving rise to knowledge,	并生起了智慧之后，
diṭṭheva dhamme dukkhas-santakaro bhavissatīti—ṭhānametaṃ vijjati.	it’s totally possible to make an end of suffering in the present life.	在今生就完全可能终止苦。

❧

§6.2 – (remove underlying tendencies → ear)

Sotañca, bhikkhave, paṭicca sadde ca uppajjati sota-viññāṇaṃ	ear consciousness arises dependent on the ear and sounds.	耳识的生起，依赖于耳朵和声音。
tiṇṇaṃ saṅgati phasso,	The meeting of the three is contact.	三者的结合就是触。
phassa-paccayā uppajjati vedayitaṃ	Contact is a condition for the arising of what is felt	触是产生受的条件，
sukhaṃ vā dukkhaṃ vā a-dukkham-a-sukhaṃ vā.	as pleasant, painful, or neutral.	愉快的、痛苦的或中性的。
So sukhāya vedanāya phuṭṭho	When you experience a pleasant feeling,	当你体验到一种愉快的感受时，
samāno nābhinandati nābhivadati nājjhosāya tiṭṭhati.	if you don’t approve, welcome, and keep clinging to it,	如果你不认可、不欢迎、不执着于它，
Tassa rāg-ānusayo nānuseti.	the underlying tendency to greed does not underlie that.	那么贪的潜在倾向就不在其下。
Dukkhāya vedanāya phuṭṭho	When you experience a painful feeling,	当你体验到一种痛苦的感受时，
samāno na socati na kilamati na paridevati	if you don’t sorrow or wail or lament,	如果你不悲伤、不哀号、不 G 吟，
na urattāḷiṃ kandati na sammohaṃ āpajjati.	beating your breast and falling into confusion,	不捶胸顿足、不陷入混乱，
Tassa paṭigh-ānusayo nānuseti.	the underlying tendency to repulsion does not underlie that.	那么嗔的潜在倾向就不在其下。
a-dukkham-a-sukhāya vedanāya phuṭṭho	When you experience a pleasant feeling,	当你体验到一种愉快的感受时，
samāno tassā vedanāya samudayañca atthaṅgamañca	if you truly understand that feeling’s origin, ending,	如果你真正理解这种感受的起源、止息、
assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti.	gratification, drawback, and escape,	满足、过患和出离，
Tassa avijj-ānusayo nānuseti.	the underlying tendency to ignorance does not underlie that.	那么痴的潜在倾向就不在其下。
So vata, bhikkhave, sukhāya vedanāya rāg-ānusayaṃ pahāya	Monks, after giving up the underlying tendency to desire for pleasant feeling,	比丘们，在放弃了对愉快感受的渴望潜在倾向之后，
dukkhāya vedanāya paṭigh-ānusayaṃ paṭivinodetvā	after dispelling the underlying tendency to repulsion towards painful feeling,	在消除了对痛苦感受的嗔恚潜在倾向之后，
a-dukkham-a-sukhāya vedanāya avijj-ānusayaṃ samūhanitvā	after uprooting ignorance in the case of neutral feeling,	在根除了对中性感受的无明之后，
avijjaṃ pahāya	after giving up ignorance	在放弃了无明
vijjaṃ uppādetvā	and giving rise to knowledge,	并生起了智慧之后，
diṭṭheva dhamme dukkhas-santakaro bhavissatīti—ṭhānametaṃ vijjati.	it’s totally possible to make an end of suffering in the present life.	在今生就完全可能终止苦。

❧

§6.3 – (remove underlying tendencies → nose)

ghānañca, bhikkhave, paṭicca gandhe ca uppajjati ghāna-viññāṇaṃ	nose consciousness arises dependent on the nose and smells.	鼻识的生起，依赖于鼻子和气味。
tiṇṇaṃ saṅgati phasso,	The meeting of the three is contact.	三者的结合就是触。
phassa-paccayā uppajjati vedayitaṃ	Contact is a condition for the arising of what is felt	触是产生受的条件，
sukhaṃ vā dukkhaṃ vā a-dukkham-a-sukhaṃ vā.	as pleasant, painful, or neutral.	愉快的、痛苦的或中性的。
So sukhāya vedanāya phuṭṭho	When you experience a pleasant feeling,	当你体验到一种愉快的感受时，
samāno nābhinandati nābhivadati nājjhosāya tiṭṭhati.	if you don’t approve, welcome, and keep clinging to it,	如果你不认可、不欢迎、不执着于它，
Tassa rāg-ānusayo nānuseti.	the underlying tendency to greed does not underlie that.	那么贪的潜在倾向就不在其下。
Dukkhāya vedanāya phuṭṭho	When you experience a painful feeling,	当你体验到一种痛苦的感受时，
samāno na socati na kilamati na paridevati	if you don’t sorrow or wail or lament,	如果你不悲伤、不哀号、不 G 吟，
na urattāḷiṃ kandati na sammohaṃ āpajjati.	beating your breast and falling into confusion,	不捶胸顿足、不陷入混乱，
Tassa paṭigh-ānusayo nānuseti.	the underlying tendency to repulsion does not underlie that.	那么嗔的潜在倾向就不在其下。
a-dukkham-a-sukhāya vedanāya phuṭṭho	When you experience a pleasant feeling,	当你体验到一种愉快的感受时，
samāno tassā vedanāya samudayañca atthaṅgamañca	if you truly understand that feeling’s origin, ending,	如果你真正理解这种感受的起源、止息、
assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti.	gratification, drawback, and escape,	满足、过患和出离，
Tassa avijj-ānusayo nānuseti.	the underlying tendency to ignorance does not underlie that.	那么痴的潜在倾向就不在其下。
So vata, bhikkhave, sukhāya vedanāya rāg-ānusayaṃ pahāya	Monks, after giving up the underlying tendency to desire for pleasant feeling,	比丘们，在放弃了对愉快感受的渴望潜在倾向之后，
dukkhāya vedanāya paṭigh-ānusayaṃ paṭivinodetvā	after dispelling the underlying tendency to repulsion towards painful feeling,	在消除了对痛苦感受的嗔恚潜在倾向之后，
a-dukkham-a-sukhāya vedanāya avijj-ānusayaṃ samūhanitvā	after uprooting ignorance in the case of neutral feeling,	在根除了对中性感受的无明之后，
avijjaṃ pahāya	after giving up ignorance	在放弃了无明
vijjaṃ uppādetvā	and giving rise to knowledge,	并生起了智慧之后，
diṭṭheva dhamme dukkhas-santakaro bhavissatīti—ṭhānametaṃ vijjati.	it’s totally possible to make an end of suffering in the present life.	在今生就完全可能终止苦。

❧

§6.4 – (remove underlying tendencies → tongue)

jivhañca, bhikkhave, paṭicca rase ca uppajjati jivhā-viññāṇaṃ.	tongue consciousness arises dependent on the tongue and tastes.	舌识的生起，依赖于舌头和味道。
tiṇṇaṃ saṅgati phasso,	The meeting of the three is contact.	三者的结合就是触。
phassa-paccayā uppajjati vedayitaṃ	Contact is a condition for the arising of what is felt	触是产生受的条件，
sukhaṃ vā dukkhaṃ vā a-dukkham-a-sukhaṃ vā.	as pleasant, painful, or neutral.	愉快的、痛苦的或中性的。
So sukhāya vedanāya phuṭṭho	When you experience a pleasant feeling,	当你体验到一种愉快的感受时，
samāno nābhinandati nābhivadati nājjhosāya tiṭṭhati.	if you don’t approve, welcome, and keep clinging to it,	如果你不认可、不欢迎、不执着于它，
Tassa rāg-ānusayo nānuseti.	the underlying tendency to greed does not underlie that.	那么贪的潜在倾向就不在其下。
Dukkhāya vedanāya phuṭṭho	When you experience a painful feeling,	当你体验到一种痛苦的感受时，
samāno na socati na kilamati na paridevati	if you don’t sorrow or wail or lament,	如果你不悲伤、不哀号、不 G 吟，
na urattāḷiṃ kandati na sammohaṃ āpajjati.	beating your breast and falling into confusion,	不捶胸顿足、不陷入混乱，
Tassa paṭigh-ānusayo nānuseti.	the underlying tendency to repulsion does not underlie that.	那么嗔的潜在倾向就不在其下。
a-dukkham-a-sukhāya vedanāya phuṭṭho	When you experience a pleasant feeling,	当你体验到一种愉快的感受时，
samāno tassā vedanāya samudayañca atthaṅgamañca	if you truly understand that feeling’s origin, ending,	如果你真正理解这种感受的起源、止息、
assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti.	gratification, drawback, and escape,	满足、过患和出离，
Tassa avijj-ānusayo nānuseti.	the underlying tendency to ignorance does not underlie that.	那么痴的潜在倾向就不在其下。
So vata, bhikkhave, sukhāya vedanāya rāg-ānusayaṃ pahāya	Monks, after giving up the underlying tendency to desire for pleasant feeling,	比丘们，在放弃了对愉快感受的渴望潜在倾向之后，
dukkhāya vedanāya paṭigh-ānusayaṃ paṭivinodetvā	after dispelling the underlying tendency to repulsion towards painful feeling,	在消除了对痛苦感受的嗔恚潜在倾向之后，
a-dukkham-a-sukhāya vedanāya avijj-ānusayaṃ samūhanitvā	after uprooting ignorance in the case of neutral feeling,	在根除了对中性感受的无明之后，
avijjaṃ pahāya	after giving up ignorance	在放弃了无明
vijjaṃ uppādetvā	and giving rise to knowledge,	并生起了智慧之后，
diṭṭheva dhamme dukkhas-santakaro bhavissatīti—ṭhānametaṃ vijjati.	it’s totally possible to make an end of suffering in the present life.	在今生就完全可能终止苦。

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§6.5 – (remove underlying tendencies → body)

kāyañca, bhikkhave, paṭicca phoṭṭhabbe ca uppajjati kāya-viññāṇaṃ.	Body consciousness arises dependent on the body and touches.	身识的生起，依赖于身体和触觉。
tiṇṇaṃ saṅgati phasso,	The meeting of the three is contact.	三者的结合就是触。
phassa-paccayā uppajjati vedayitaṃ	Contact is a condition for the arising of what is felt	触是产生受的条件，
sukhaṃ vā dukkhaṃ vā a-dukkham-a-sukhaṃ vā.	as pleasant, painful, or neutral.	愉快的、痛苦的或中性的。
So sukhāya vedanāya phuṭṭho	When you experience a pleasant feeling,	当你体验到一种愉快的感受时，
samāno nābhinandati nābhivadati nājjhosāya tiṭṭhati.	if you don’t approve, welcome, and keep clinging to it,	如果你不认可、不欢迎、不执着于它，
Tassa rāg-ānusayo nānuseti.	the underlying tendency to greed does not underlie that.	那么贪的潜在倾向就不在其下。
Dukkhāya vedanāya phuṭṭho	When you experience a painful feeling,	当你体验到一种痛苦的感受时，
samāno na socati na kilamati na paridevati	if you don’t sorrow or wail or lament,	如果你不悲伤、不哀号、不 G 吟，
na urattāḷiṃ kandati na sammohaṃ āpajjati.	beating your breast and falling into confusion,	不捶胸顿足、不陷入混乱，
Tassa paṭigh-ānusayo nānuseti.	the underlying tendency to repulsion does not underlie that.	那么嗔的潜在倾向就不在其下。
a-dukkham-a-sukhāya vedanāya phuṭṭho	When you experience a pleasant feeling,	当你体验到一种愉快的感受时，
samāno tassā vedanāya samudayañca atthaṅgamañca	if you truly understand that feeling’s origin, ending,	如果你真正理解这种感受的起源、止息、
assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti.	gratification, drawback, and escape,	满足、过患和出离，
Tassa avijj-ānusayo nānuseti.	the underlying tendency to ignorance does not underlie that.	那么痴的潜在倾向就不在其下。
So vata, bhikkhave, sukhāya vedanāya rāg-ānusayaṃ pahāya	Monks, after giving up the underlying tendency to desire for pleasant feeling,	比丘们，在放弃了对愉快感受的渴望潜在倾向之后，
dukkhāya vedanāya paṭigh-ānusayaṃ paṭivinodetvā	after dispelling the underlying tendency to repulsion towards painful feeling,	在消除了对痛苦感受的嗔恚潜在倾向之后，
a-dukkham-a-sukhāya vedanāya avijj-ānusayaṃ samūhanitvā	after uprooting ignorance in the case of neutral feeling,	在根除了对中性感受的无明之后，
avijjaṃ pahāya	after giving up ignorance	在放弃了无明
vijjaṃ uppādetvā	and giving rise to knowledge,	并生起了智慧之后，
diṭṭheva dhamme dukkhas-santakaro bhavissatīti—ṭhānametaṃ vijjati.	it’s totally possible to make an end of suffering in the present life.	在今生就完全可能终止苦。

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§6.6 – (remove underlying tendencies → mind)

manañca, bhikkhave, paṭicca dhamme ca uppajjati mano-viññāṇaṃ,	mind consciousness arises dependent on the mind and thoughts.	意识的生起，依赖于心意和思想。
tiṇṇaṃ saṅgati phasso,	The meeting of the three is contact.	三者的结合就是触。
phassa-paccayā uppajjati vedayitaṃ	Contact is a condition for the arising of what is felt	触是产生受的条件，
sukhaṃ vā dukkhaṃ vā a-dukkham-a-sukhaṃ vā.	as pleasant, painful, or neutral.	愉快的、痛苦的或中性的。
So sukhāya vedanāya phuṭṭho	When you experience a pleasant feeling,	当你体验到一种愉快的感受时，
samāno nābhinandati nābhivadati nājjhosāya tiṭṭhati.	if you don’t approve, welcome, and keep clinging to it,	如果你不认可、不欢迎、不执着于它，
Tassa rāg-ānusayo nānuseti.	the underlying tendency to greed does not underlie that.	那么贪的潜在倾向就不在其下。
Dukkhāya vedanāya phuṭṭho	When you experience a painful feeling,	当你体验到一种痛苦的感受时，
samāno na socati na kilamati na paridevati	if you don’t sorrow or wail or lament,	如果你不悲伤、不哀号、不 G 吟，
na urattāḷiṃ kandati na sammohaṃ āpajjati.	beating your breast and falling into confusion,	不捶胸顿足、不陷入混乱，
Tassa paṭigh-ānusayo nānuseti.	the underlying tendency to repulsion does not underlie that.	那么嗔的潜在倾向就不在其下。
a-dukkham-a-sukhāya vedanāya phuṭṭho	When you experience a pleasant feeling,	当你体验到一种愉快的感受时，
samāno tassā vedanāya samudayañca atthaṅgamañca	if you truly understand that feeling’s origin, ending,	如果你真正理解这种感受的起源、止息、
assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti.	gratification, drawback, and escape,	满足、过患和出离，
Tassa avijj-ānusayo nānuseti.	the underlying tendency to ignorance does not underlie that.	那么痴的潜在倾向就不在其下。
So vata, bhikkhave, sukhāya vedanāya rāg-ānusayaṃ pahāya	Monks, after giving up the underlying tendency to desire for pleasant feeling,	比丘们，在放弃了对愉快感受的渴望潜在倾向之后，
dukkhāya vedanāya paṭigh-ānusayaṃ paṭivinodetvā	after dispelling the underlying tendency to repulsion towards painful feeling,	在消除了对痛苦感受的嗔恚潜在倾向之后，
a-dukkham-a-sukhāya vedanāya avijj-ānusayaṃ samūhanitvā	after uprooting ignorance in the case of neutral feeling,	在根除了对中性感受的无明之后，
avijjaṃ pahāya	after giving up ignorance	在放弃了无明
vijjaṃ uppādetvā	and giving rise to knowledge,	并生起了智慧之后，
diṭṭheva dhamme dukkhas-santakaro bhavissatīti—ṭhānametaṃ vijjati.	it’s totally possible to make an end of suffering in the present life.	在今生就完全可能终止苦。

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148.7 – (nibbindati: disenchanted with the 6 sets)

Evaṃ passaṃ, bhikkhave, sutavā ariya-sāvako	Seeing this, a learned noble-one’s-disciple
cakkhusmiṃ nibbindati, rūpesu nibbindati,	becomes disenchanted with the eye, sights,	见此，一位有学识的圣者弟子
cakkhu-viññāṇe nibbindati, cakkhu-samphasse nibbindati,	eye consciousness, eye contact,	对眼、色、
vedanāya nibbindati, taṇhāya nibbindati.	feeling, and craving.	眼识、眼触、
Sotasmiṃ nibbindati, saddesu nibbindati	They become disenchanted with the ear, sounds	受、爱生起厌离。
sota-viññāṇe nibbindati, sota-samphasse nibbindati,	ear consciousness, ear contact	他们对耳、声、
vedanāya nibbindati, taṇhāya nibbindati.	feeling, and craving.	耳识、耳触、
ghānasmiṃ nibbindati, gandhesu nibbindati,	They become disenchanted with the nose, smells,	受、爱生起厌离。
ghāna-viññāṇe nibbindati, ghāna-samphasse nibbindati,	nose consciousness, nose contact	他们对鼻、香、
vedanāya nibbindati, taṇhāya nibbindati.	feeling, and craving.	鼻识、鼻触、
jivhāya nibbindati, rasesu nibbindati,	They become disenchanted with the tongue, tastes	受、爱生起厌离。
jivhā-viññāṇe nibbindati, jivhā-samphasse nibbindati,	tongue consciousness, tongue contact	他们对舌、味、
vedanāya nibbindati, taṇhāya nibbindati.	feeling, and craving.	舌识、舌触、
kāyasmiṃ nibbindati, phoṭṭhabbesu nibbindati,	They become disenchanted with the body, touches,	受、爱生起厌离。
kāya-viññāṇe nibbindati, kāya-samphasse nibbindati,	body consciousness, body contact	他们对身、触、
vedanāya nibbindati, taṇhāya nibbindati.	feeling, and craving.	身识、身触、
manasmiṃ nibbindati, dhammesu nibbindati,	They become disenchanted with the mind, thoughts,	受、爱生起厌离。
mano-viññāṇe nibbindati, mano-samphasse nibbindati,	mind consciousness, mind contact,	他们对意、法、
vedanāya nibbindati, taṇhāya nibbindati.	feeling, and craving.	意识、意触、
		受、爱生起厌离。

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148.8 – (Khīṇā jāti: ended [re]birth)

Nibbindaṃ virajjati,	Being disenchanted they become dispassionate.
virāgā vimuccati.	Being dispassionate they’re freed.	生厌离故，得离欲。
Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.	When freed, they know ‘it is freed’.	得离欲故，得解脱。
‘Khīṇā jāti,	They understand: ‘Rebirth is ended,	得解脱故，知“已解脱”。
vusitaṃ brahmacariyaṃ,	the spiritual journey has been completed,	他们了知：“生已尽，
kataṃ karaṇīyaṃ,	what had to be done has been done,	梵行已立，
nāparaṃ itthattāyā’ti pajānātī”ti.	there is no return to any state of existence.’”	所作已办，
		不复受后有。”

148.9 – (conclusion: 60 monks add their names to the Arahant registry)

Idamavoca bhagavā.	That is what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.	Satisfied, the monks were happy with what the Buddha said.	佛陀如是说。
Imasmiṃ kho pana veyyākaraṇasmiṃ bhaññamāne	And while this discourse was being spoken,	比丘们欢喜，满意佛陀所说。
saṭṭhimattānaṃ bhikkhūnaṃ anupādāya āsavehi cittāni vimucciṃsūti.	the minds of sixty monks were freed from asinine-inclinations by not grasping.	当此经被宣说时，
Chachakkasuttaṃ niṭṭhitaṃ chaṭṭhaṃ.	(end of sutta)	六十位比丘的心因不执著而从烦恼中解脱。
		（经文完）

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