Dear daverupa, Hanzze and other friends,
Thanks for the very helpful comments and reference, which led to the finding of the following Agama sutta, which clearly explained the two paths (mundane 8-fold path and supramundane 8-fold path):
Translation of SĀ 785 by Ven. Anālayo (with my notes in parentheses)
Thus have I heard.
At one time the Buddha was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s park. At that
time the Blessed One told the monks …
“What is right view? Right view is of two types: There is right view that is mundane, with
influxes
(有漏于正見:not being perfected in right view), with grasping, that turns towards [rebirth in] a good destination; and there is right view that is noble, supramundane, without influxes
(无漏于正見: being perfected in right view), without grasping, that rightly eradicates
dukkha and turns towards the transcendence of dukkha. What is right view that is [mundane], with
influxes, with grasping, [that turns] towards [rebirth in] a good destination?
If one has the view
that there is [efficacy] in giving, there is [efficacy] in what is spoken … (up to) … the
knowledge that there are arahants in this world who will not experience a further existence — this is called right view in this world that is mundane, with influxes, with grasping, [that turns] towards [rebirth in] a good destination.
What is right view that is noble, supramundane, without influxes, without grasping, that rightly
eradicates dukkha and turns towards the transcendence of dukkha?
This is reckoned to be [when] a
noble disciple gives attention to dukkha as dukkha, gives attention to its arising … to its
cessation … and to the path as path, [with a mind that] in the absence of influxes (defilements) gives attention that is conjoined to the Dharma [by way of] investigation, discrimination, inquiry, realization,
wisdom, awakening and contemplative examination — this is called right view that is noble,
supramundane, without influxes, without grasping, that rightly eradicates dukkha and turns towards
the transcendence of dukkha.
[苦苦思惟。集(集思惟)。滅(滅思惟)。 道道思惟。無漏思惟相應。於法選擇。分別推求。覺知黠慧。開覺觀察。... attend to suffering and contemplate suffering; attend to the cause of suffering and contemplate the cause; attend to the cessation of suffering and contemplate the cessation; attend to the path and contemplate the path. In the (temporary) absence of defilements (while in deep Samadhi?) contemplate each (view?), discriminate each (view as right or wrong view?"分別邪正、真妄", "抉擇正見"), investigate and inquire, breakthrough and realize, gain wisdom, awaken and contemplate]
What is right intention (and right thoughts)? Right intention (and right thoughts) is of two types: There is right intention (and right thoughts) that is mundane, with influxes, with grasping, [that turns] towards [rebirth in] a good destination; and there is
right intention (and right thoughts) that is noble, supramundane, without influxes, without grasping, that rightly
eradicates dukkha and turns towards the transcendence of dukkha.
What is right intention (and right thoughts) that is mundane, with influxes, with grasping, [that turns] towards
[rebirth in] a good destination?
This is reckoned to be right intention (and right thoughts) [by way of] thoughts of renunciation (not-covet/not-craving), thoughts of non-ill-will, thoughts of non-harming — this is called right intention (and right thoughts) that is mundane, with influxes, with grasping, [that turns] towards [rebirth in] a good
destination.
What is right intention (and right thoughts) that is noble, supramundane, without influxes, without grasping, that
rightly eradicates dukkha and turns towards the transcendence of dukkha?
This is reckoned to be
[when] a noble disciple gives attention to dukkha as dukkha, gives attention to its arising … to
its cessation … and to the path as path, [with a mind that] in the absence of influxes gives
attention that is conjoined to mental states [by way of] discrimination, self-determination,
understanding, repeated inclination and resolution — this is called right intention (and thoughts)
that is noble, supramundane, without influxes, without grasping, that rightly eradicates dukkha
and turns towards the transcendence of dukkha.
[
[無漏 思惟相應心法。分別 自決 意解。計數 立意。In the (temporary) absence of defilements (while in deep Samadhi) contemplate each (intention/though?), discriminate each, resolve each, understand each. Count each and make resolution for right intention/thoughts]
What is right speech? Right speech is of two types: There is right speech that is mundane, with
influxes, with grasping, [that turns] towards [rebirth in] a good destination; and there is right
speech that is noble, supramundane, without influxes, without grasping, that rightly eradicates
dukkha and turns towards the transcendence of dukkha.
What is right speech that is mundane, with influxes, with grasping, [that turns] towards [rebirth
in] a good destination?
This is reckoned to be right speech [by way of] abstaining from false
speech, from slander, from evil speech and from gossip — this is called right speech that is
mundane, with influxes, with grasping, [that turns] towards [rebirth in] a good destination.
What is right speech that is noble, supramundane, without influxes, without grasping, that rightly
eradicates dukkha and turns towards the transcendence of dukkha?
This is reckoned to be [when] a
noble disciple gives attention to dukkha as dukkha, gives attention to its arising … to its
cessation … and to the path as path, [having] gotten rid of desire [related to] wrong livelihood 除邪命. 念口四惡行.諸餘口惡行。離於彼。無漏(于諸口恶行).遠離.不著。Having abandoned wrong livelihood, being mindful of the four unwholesome verbal conducts and all other unwholesome verbal conducts and abandon all of them, without wrong speech detach from wrong speech, [with a mind that] in the absence of influxes abstains from the four evil verbal activities and
from any other evil verbal activities, removes them and detaches from them, he strongly guards
himself against them and keeps himself back so as to not transgress, does not go beyond the proper
time and bewares of not overstepping bounds — this is called right speech that is noble,
supramundane, without influxes, without grasping, that rightly eradicates dukkha and turns towards
the transcendence of dukkha.
What is right action? Right action is of two types: There is right action that is mundane, with
influxes, with grasping, [that turns] towards [rebirth in] a good destination; and there is right
action that is noble, supramundane, without influxes, without grasping, that rightly eradicates
dukkha and turns towards the transcendence of dukkha. What is right action that is mundane, with
influxes, with grasping, that turns towards [rebirth in] a good destination? This is reckoned to
be abstention from killing, from stealing and from sexual misconduct
— this is called right action that is mundane, with influxes, with grasping, that turns towards
[rebirth in] a good destination.
What is right action that is noble, supramundane, without influxes, without grasping, that rightly
eradicates dukkha and turns towards the transcendence of dukkha?
This is reckoned to be [when] a
noble disciple gives attention to dukkha as dukkha, gives attention to its arising … to its
cessation … and to the path as path, [having] gotten rid of desire [related to] wrong livelihood (除邪命。念身三惡行.諸餘身惡行數。Having abandoned wrong livelihood, being mindful of the three evil bodily conducts and all other unwholesome bodily conducts) with a mind that in the absence of influxes (without wrong action) does not delight in or attach to the three evil bodily activities or to any other of the number of evil bodily activities, he strongly guards
himself against them and keeps himself back so as to not transgress, does not go beyond the proper
time and bewares of not overstepping bounds — this is called right action that is noble,
supramundane, without influxes, without grasping, that rightly eradicates dukkha and turns towards
the transcendence of dukkha.
What is right livelihood? Right livelihood is of two types: There is right livelihood that is
mundane, with influxes, with grasping, that turns towards [rebirth in] a good destination; and
there is right livelihood that is noble, supramundane, without influxes, without grasping, that
rightly eradicates dukkha and turns towards the transcendence of dukkha.
What is right livelihood that is mundane, with influxes, with grasping, that turns towards [rebirth
in] a good destination?
This is reckoned to be seeking in accordance with the Dharma for robes and
food, for bedding and for medication in conformity with one’s disease, not [seeking for these]
against the Dharma — this is called right livelihood that is mundane, with influxes, with grasping,
that turns towards [rebirth in] a good destination.
What is right livelihood that is noble, supramundane, without influxes, without grasping, that
rightly eradicates dukkha and turns towards the transcendence of dukkha?
This is reckoned to be
[when] a noble disciple gives attention to dukkha as dukkha, gives attention to its arising … to
its cessation … and to the path as path, [with a mind that] in the absence of influxes [without wrong livelihood] does not
delight in or attach to any wrong livelihood, he strongly guards himself against it and keeps
himself back so as to not transgress, does not go beyond the proper time and bewares of not overstepping
bounds — this is called right livelihood that is noble, supramundane, without influxes, without
grasping, that rightly eradicates dukkha and turns towards the transcendence of dukkha.
What is right effort? Right effort is of two types: There is right effort that is mundane, with
influxes, with grasping, that turns towards [rebirth in] a good destination; and there is right
effort that is noble, supramundane, without influxes, without grasping, that rightly eradicates
dukkha and turns towards the transcendence of dukkha.
What is right effort that is mundane, with influxes, with grasping, that turns towards [rebirth in]
a good destination?
This is reckoned to be energetic desire, putting forth surpassing exertion,
being firmly established in it, being able to arouse it, with mental states that take hold of
energy constantly, without remission — this is called right effort that is mundane, with influxes,
with grasping, that turns towards [rebirth in] a good destination.
What is right effort that is noble, supramundane, without influxes, without grasping, that [rightly]
eradicates dukkha and turns towards the transcendence of dukkha?
This is reckoned to be [when] a
noble disciple gives attention to dukkha as dukkha, gives attention to its arising … to its
cessation … and to the path as path, (無漏憶念相應心法。Without defilements recollect each of the Dhamma -- abandon wrong view, wrong intention/thoughts, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness and wrong Samadhi; develop right view ...) [with a mind that] in the absence of influxes has recollective
mindfulness conjoined to mental states [by way of] energetic desire and effort, putting forth
surpassing diligence, being established in it firmly, able to arouse energy, with mental states
that take hold of [energy] constantly, without remission — this is called right effort that is
noble, supramundane, without influxes, without grasping, that [rightly] eradicates dukkha and turns
towards the transcendence of dukkha.
What is right mindfulness? Right mindfulness is of two types: There is right mindfulness that is
mundane, with influxes, with grasping, that turns towards [rebirth in] a good destination; and
there is right mind- fulness that is noble, supramundane, without influxes, without grasp- ing,
that rightly eradicates dukkha and turns towards the transcendence of dukkha.
What is right mindfulness that is mundane, with influxes, with grasping, that turns towards
[rebirth in] a good destination?
This is mindfulness that is in conformity with being mindful,
with repeated mindfulness, with recollective mindfulness that is without forgetfulness, that is
not vain — this is called right mindfulness that is mundane, with influxes, with grasping, that
turns towards [rebirth in] a good destination.
[若念.隨念.重念.憶念。不妄.不虛。-- The mind has right mindfulness (of body/feeling/mind/Dhamma); the mind follows each of the four mindfulness without distraction, unremittingly, without forgetfulness, not false/wrong, not vain]
What is right mindfulness that is noble, supramundane, without influxes, without grasping, [that
rightly eradicates dukkha] and turns towards the transcendence of dukkha?
This is reckoned to be
[when] a noble disciple gives attention to dukkha as dukkha, gives attention to its arising … to
its cessation … and to the path as path, [with a mind that] in the absence of influxes (while in deep Samadhi) gives
attention that is conjoined to that [type of] mindfulness that is in conformity with being mindful,
with repeated mindfulness, with recollective mindfulness that is without forgetfulness, that is not
vain — this is called right mindfulness that is noble, supramundane, without influxes, without
grasping, [that rightly eradicates dukkha] and turns towards the transcendence of dukkha.
What is right concentration? Right concentration is of two types: There is right concentration that
is mundane, with influxes, with grasping, that turns towards [rebirth in] a good destination; and
there is right concentration that is noble, supramundane, without influxes, without grasping, that
rightly eradicates dukkha and turns towards the transcendence of dukkha.
What is right concentration that is mundane, with influxes, with grasping, that turns towards
[rebirth in] a good destination?
This is [when] the mind is settled without disturbance,
imperturbable, having taken hold of quietude and tranquillity, being concentrated (in Samadhi) and with a
unified mind — this is called right concentration that is mundane, with influxes, with grasping,
that turns towards [rebirth in] a good destination.
What is right concentration that is noble, supramundane, without influxes, without grasping, that
rightly eradicates dukkha and turns towards the transcendence of dukkha?
This is reckoned to be
[when] a noble disciple gives attention to dukkha as dukkha, gives attention to its arising … to
its cessation … and to the path as path, with a mind in the absence of influxes gives attention that is conjoined to
mental states that are settled without disturbance, without loss (不散 not scattered), having taken hold of
tranquillity, being concentrated and with a unified mind [苦苦思惟。集(集思惟)。滅(滅思惟)。 道道思惟。無漏思惟相應心法住。... attend to suffering and contemplate suffering; attend to the cause of suffering and contemplate the cause; attend to the cessation of suffering and contemplate the cessation; attend to the path and contemplate the path. In the absence of defilements (while in deep Samadhi) contemplate each of the 4NT (Dhamma) and enter Samadhi][/u]
— this is called right concentration that is noble, supramundane, without influxes, without
grasping, that rightly eradicates dukkha and turns towards the transcendence of dukkha.”
When the Buddha had spoken this discourse, the monks who had heard what the Buddha had said were
delighted and received it respectfully.
SA 784 (七八四)
如是我闻。一时佛住舍卫国祇树给孤独园。
尔时世尊告诸比丘:“有邪、有正,谛听善思,当为汝说。何等为邪?谓邪见乃至邪定。何等为
正?谓正见乃至正定。何等为正见?谓说有施、有说、有斋,有善行、有恶行、有善恶行果报,有
此世、有他世,有父母、有众生生,有阿罗汉善到、善向,有此世、他世,自知作证具足住:我生
已尽,梵行已立,所作已作,自知不受后有。何等为正志?谓
出要志、无恚志、不害志。何等为正
语?谓离妄语、离两舌、离恶口、离绮语。何等为正业?谓离杀、盗、淫。何等为正命?谓如法求
衣服、饮食、卧具、汤药,非不如法。何等为正方便?谓欲精进,方便出离,勤竞堪能,常行不退。
何等为正念?谓念、随顺念,不妄不虚。何等为正定?谓住心不乱、坚固、摄持寂止、三昧一心。”
佛说此经已,诸比丘闻佛所说,欢喜奉行。
SN.45.8/(8) Vibhaṅgasuttaṃ
8. Sāvatthinidānaṃ. “Ariyaṃ vo, bhikkhave, aṭṭhaṅgikaṃ maggaṃ desessāmi vibhajissāmi. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca–
“Katamo ca, bhikkhave, ariyo aṭṭhaṅgiko maggo? Seyyathidaṃ– sammādiṭṭhi …pe… sammāsamādhi.
“Katamā ca, bhikkhave, sammādiṭṭhi? Yaṃ kho, bhikkhave, dukkhe ñāṇaṃ, dukkhasamudaye ñāṇaṃ dukkhanirodhe ñāṇaṃ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ– ayaṃ vuccati, bhikkhave, sammādiṭṭhi.
“Katamo ca, bhikkhave, sammāsaṅkappo? Yo kho, bhikkhave, nekkhammasaṅkappo abyāpādasaṅkappo, avihiṃsāsaṅkappo– ayaṃ vuccati, bhikkhave, sammāsaṅkappo.
“Katamā ca, bhikkhave, sammāvācā? Yā kho, bhikkhave, musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī– ayaṃ vuccati, bhikkhave, sammāvācā.
“Katamo ca, bhikkhave, sammākammanto? Yā kho, bhikkhave, pāṇātipātā veramaṇī, adinnādānā veramaṇī, abrahmacariyā veramaṇī – ayaṃ vuccati, bhikkhave, sammākammanto.
“Katamo ca, bhikkhave, sammā-ājīvo? Idha, bhikkhave, ariyasāvako micchā-ājīvaṃ pahāya sammā-ājīvena jīvitaṃ kappeti – ayaṃ vuccati, bhikkhave, sammā-ājīvo.
“Katamo ca, bhikkhave, sammāvāyāmo? Idha, bhikkhave, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati, uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti …pe… anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti …pe… uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati– ayaṃ vuccati, bhikkhave, sammāvāyāmo.
“Katamā ca, bhikkhave, sammāsati? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ– ayaṃ vuccati, bhikkhave, sammāsati.
“Katamo ca, bhikkhave, sammāsamādhi? Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti– ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati– ayaṃ vuccati, bhikkhave, sammāsamādhī”ti. Aṭṭhamaṃ.
(七八九)
如是我闻。一时佛住舍卫国祇树给孤独园。
时有生闻婆罗门来诣佛所,稽首佛足,与世尊面相问讯慰劳已,退坐一面,白佛言:“瞿昙,所
谓正见者,何等为正见?”
佛告婆罗门:“正见有二种:有正见世俗、有漏、有取、转向善趣;有正见是圣出世间、无漏、
不取、正尽苦、转向苦边。
“何等为正见世俗、有漏、有取、转向善趣?谓正见有施、有说、有斋,乃至自知不受后有。
婆罗门,是名正见世俗、有漏、有取、向于善趣。
“婆罗门,何等为正见是圣出世间、无漏、不取、正尽苦、转向苦边?谓圣弟子苦苦思惟,集、
灭、道道思惟,无漏思惟相应,于法选择、分别、求觉、巧便、黠慧、观察,是名正见是圣出世间、
无漏、不取、正尽苦、转向苦边。”
佛说此经已,生闻婆罗门闻佛所说,欢喜随喜,从座起去。
《杂阿含经》刘宋元嘉二十年(公元443 年) 求那跋陀罗 译
http://www.dhammatalks.net/Chinese/Dhamma7.pdf [good translation]
SA 785 雜阿含785經[正聞本1042經/佛光本797經](聖道分相應/道品誦/修多羅)(莊春江標點)
如是我聞:
一時,佛住舍衛國祇樹給孤獨園。
爾時,世尊告諸比丘(如上說,差別者):
「何等為正見?謂正見有二種:有正見是世俗、有漏、有取、轉向善趣;有正見是聖、出世間、無漏、無取、正盡苦、轉向苦邊。
何等為正見有漏、有取、向於善趣?若彼見有施,有說,……乃至知世間有阿羅漢,不受後有,是名世間正見,世俗、有漏、有取、向於善趣。
何等為正見是聖、出世間、無漏、不取、正盡苦、轉向苦邊?謂:聖弟子苦、苦思惟,集……滅……道、道思惟,無漏思惟相應於法,選擇、分別、推求、覺知、黠慧、開覺、觀察,是名正見,是聖、出世間、無漏、不取、正盡苦、轉向苦邊。
何等為正志?謂正志[有]二種:有正志世俗、有漏、有取、向於善趣;有正志是聖、出世間、無漏、不取、正盡苦、轉向苦邊。
何等為正志有世俗、有漏、有取、向於善趣?謂:正志出要覺,無恚覺,不害覺,是名正志,世俗、有漏、有取、向於善趣。
何等為正志是聖、出世間、無漏、不取、正盡苦、轉向苦邊?謂:聖弟子苦、苦思惟,集……滅……道、道思惟,無漏思惟相應心法,分別、自決、意解、計數、立意,是名正志,是聖、出世間、無漏、不取、正盡苦、轉向苦邊。
何等為正語?正語有二種:有正語世俗、有漏、有取、向於善趣;有正語是聖、出世間、無漏、不取、正盡苦、轉向苦邊。
何等為正語世俗、有漏、有取、向於善趣?謂:正語離妄語、兩舌、惡口、綺語,是名正語,世俗、有漏、有取、向於善趣。
何等正語是聖、出世間、無漏、不取、正盡苦、轉向苦邊?謂:聖弟子苦、苦思惟,集……滅……道、道思惟,除邪命{念}[貪],口四惡行,諸餘口惡行離,於彼無漏遠離不著,固守攝持不犯,不度時節,不越限防,是名正語,是聖、出世間、無漏、不取、正盡苦、轉向苦邊。
何等為正業?正業有二種:有正業世俗、有漏、有取、向於善趣;有正業是聖、出世間、無漏、不取、正盡苦、轉向苦邊。
何等為正業,世俗、有漏、有取、轉向善趣?謂:離殺、盜、婬,是名正業,世俗、有漏、有取、轉向善趣。
何等為正業是聖、出世間、無漏、不取、正盡苦、轉向苦邊?謂:聖弟子苦、苦思惟,集……滅……道、道思惟,除邪命{念}[貪],身三惡行,諸餘身惡行數,{於諸身惡行}無漏心不樂著,固守執持不犯,不度時節,不越限防,是名正業,是聖、出世間、無漏、不取、正盡苦、轉向苦邊。
何等為正命?正命有二種:有正命是世俗、有漏、有取、轉向善趣;有正命是聖、出世間、無漏、不取、正盡苦、轉向苦邊。
何等為正命世俗、有漏、有取、轉向善趣?謂:如法求衣食、臥具、隨病湯藥,非不如法,是名正命,世俗、有漏、有取、轉向善趣。
何等為正命是聖、出世間、無漏、不取、正盡苦、轉向苦邊?謂:聖弟子苦、苦思惟,集……滅……道、道思惟,
於諸邪命,無漏不樂著,固守執持不犯,不越時節,不度限防,是名正命,是聖、出世間、無漏、不取、正盡苦、轉向苦邊。
何等為正方便?正方便有二種:有正方便世俗、有漏、有取、轉向善趣;有正方便是聖、出世間、無漏、不取、正盡苦、轉向苦邊。
何等為正方便世俗、有漏、有取、轉向善趣?謂:欲精進,方便超出,堅固建立,堪能造作,精進心法攝受,常不休息,是名正方便,世俗、有漏、有取、轉向善趣。
何等為正方便是聖、出世間、無漏、不取、[正]盡苦、轉向苦邊?謂:聖弟子苦、苦思惟,集……滅……道、道思惟,無漏憶念相應心法,欲精進方便,勤踊超出,建立堅固,堪能造作,精進心法攝受,常不休息,是名正方便,是聖、出世間、無漏、不取、正盡苦、轉向苦邊。
何等為正念?正念有二種:[有正念是]世俗、有漏、有取、轉向善趣;有正念是聖、出世間、無漏、不取、正盡苦、轉向苦邊。
何等為正念世俗、有漏、有取、轉向善趣?若念、隨念、重念、憶念,不妄不虛,是名正念,世俗、有漏、有取、正向善趣。
何等為正念是聖、出世間、無漏、不取、轉向苦邊?謂:聖弟子苦、苦思惟,集……滅……道、道思惟,無漏思惟相應,若念、隨念、重念、憶念,不妄不虛,是名正念,是聖、出世間、無漏、不取、轉向苦邊。
何等為正定?正定有二種:有正定世俗、有漏、有取、轉向善趣;有正定是聖、出世間、無漏、不取、正盡苦、轉向苦邊。
何等為正定世俗、有漏、有取、轉向善趣?若心住不亂不動,攝受寂止、三昧、一心,是名正定,世俗、有漏、有取、轉向善趣。
何等為正定是聖、出世間、無漏、不取、正盡苦、轉向苦邊?謂:聖弟子苦、苦思惟,集……滅……道、道思惟,無漏思惟相應心法,住不亂不散,攝受寂止、三昧、一心,是名正定,是聖、出世間、無漏、不取、正盡苦、轉向苦邊。」
佛說此經已,諸比丘聞佛所說,歡喜奉行。
Metta to all!