001 放棄色、受、想、行、識(眼、耳、鼻、舌、身、意)的執著

002 追求心靈平靜的人,應該放下對五欲六塵的執著

003 禍害不幸會發生在愚痴的人身上

004 以慈悲心對待萬事萬物

005 說明吃的智慧,降低我們對三毒(貪瞋痴)的欲望

006 人性真正的枷鎖-貪愛

007 慈悲的智慧-保持平常心

008 如何面對他人的瞋恨心-隨緣消舊業,莫再造新殃並當成善知識

009 簡述緣起的理論-因果律

010 十二支緣起-無明、行、識、名色、六入

011 十二支緣起-觸、受、愛、取、有、生及老死

012 智慧的重要性,及智慧增長的學習

013 控制心念的重要性

014 人生必須經常思考的五件事-生、老、病、死、愛別離

015 什麼是「緣起法」-十二因緣(緣起)

016 說明老死的現象是指眾生的衰變及滅壞

017 十二支緣起中的「生」以及「有」

018 十二支緣起中的「取」以及「愛」

019 十二因緣的「受」「六入」「觸(六觸)」

020 值得我們跟隨的朋友有七項特質

001-放棄色、受、想、行、識

(眼、耳、鼻、舌、身、意)的執著

“Suppose, bhikkhus, people were to carry off the grass, sticks, branches, and foliage in this Jeta’s Grove, or to burn them, or to do with them as they wish. Would you think: “People are carrying us off, or burning us, or doing with us as they wish?”

“No, venerable sir. For what reason? Because, venerable sir, that is neither our self nor what belongs to our self.”

From Samyutta Nikaya(相應部阿含)-

北傳翻為雜阿含經


002-追求心靈平靜的人,應該放下對五欲六塵的執著

Life is swept along, short is the life span;

No shelters exist for one who has reached old age.

Seeing clearly this danger in death,

A seeker of peace should drop the world’s bait.

From Samyutta Nikaya(相應部阿含)Translated by Bhikkhu Bodhi


003-禍害不幸會發生在愚痴的人身上

If one wrongs an innocent man,

A pure person without blemish.

The evil falls back on the fool himself.

Like fine dust thrown against the wind.

From Samyutta Nikaya Translated by Bhikkhu Bodhi


004-以慈悲心對待萬事萬物

Having traversed all quarters with the mind,

One finds none anywhere dearer than oneself.

Likewise, each person holds himself most dear;

Hence one( who loves himself )should not harm others.

From Samyutta Nikaya . Translated by Bhikkhu Bodhi

005-說明吃的智慧,降低我們對三毒(貪瞋痴)的欲望

When a man is always mindful,

Knowing moderation in the food he eats,

His ailments then diminish:

He ages slowly, guarding his life.

From Samyutta Nikaya . Translated by Bhikkhu Bodhi


006-人性真正的枷鎖-貪愛

“Here, venerable sir, a great mass of people have been put in bondage by King Pasenadi of Kosala, some with ropes, some with clogs, some with chains.”

Then the Blessed One, having understood the meaning of this, on that occasion recited these verses:

That bond, the wise say, is not strong

Made of iron, wood, or rope;

But infatuation with jewellery and earrings,

Anxious concern for wives and children—

This, the wise say, is the strong bond,

Degrading, supple, hard to escape.

But even this they cut and wander forth,

Unconcerned, having abandoned sensual pleasures.

From Samyutta Nikaya . Translated by Bhikkhu Bodhi

007-慈悲的智慧-保持平常心

Victory breeds enmity,

The defeated one sleeps badly.

The peaceful one sleeps at ease,

Having abandoned victory and defeat.

from Samyutta Nikaya Translated by Bhikkhu Bodhi


008-如何面對他人的瞋恨心-

隨緣消舊業,莫再造新殃並當成善知識

One who repays an angry man with anger

Thereby makes things worse for himself.

Not repaying an angry man with anger,

One wins a battle hard to win.

He practises for the welfare of both--

His own and the other's--

When, knowing that his foe is angry,

He mindfully maintains his peace.


from Samyutta Nikaya . translated by Bhikkhu Bodhi

009-簡述緣起的理論-因果律

Dependent origination is one of the central teachings of early Buddhism, so vital to the teaching as a whole that the Buddha is quoted everywhere as saying, “One who sees dependent origination sees the Dhamma, and one who sees the Dhamma sees dependent origination.”

The ultimate purpose of the teaching on dependent origination is to expose the conditions that sustain the round of rebirths, samsara, so as to show what must be done to gain release from the round.

Existence within samara is suffering and bondage (dukkha), and hence the end of suffering requires deliverance from the round.

To win deliverance is a matter of unravelling the causal pattern that underlies our bondage, a process that begins with understanding the causal pattern itself.

It is dependent origination that defines the causal pattern.

By Bhikkhu Bodhi

010-十二支緣起-無明、行、識、名色、六入

Because of (i) ignorance, lack of direct knowledge of the Four Noble Truths, a person engages in volitional actions, wholesome and unwholesome activities of body, speech, and mind; these are (ii) volitional formations, in other words, kamma.

The volitional formations sustain consciousness from one life to the next and determine where it re-arises; in this way volitional formations condition (iii) consciousness.

Along with consciousness, beginning with the moment of conception, comes (iv) “name-and-form”, the sentient organism with its physical form and its sensitive and cognitive capacities.

The sentient organism is equipped with (v) six sense bases, the five physical sense faculties and the mind organ of cognition.


By Bhikkhu Bodhi . From Samyutta Nikaya

011-十二支緣起-觸、受、愛、取、有、生及老死

The sense bases allow (vi) contact to occur between consciousness and its objects, and contact conditions (vii) feeling.

Called into play by feeling, (viii) craving arises, and when craving intensifies it gives rise to (ix) clinging, tight attachment to the objects of desire through sensuality and wrong views.

Impelled by one’s attachments, one again engages in volitional actions pregnant with (x) a new existence.

At death this potential for new existence is actualized in a new life beginning with (xi) birth and ending in (xii) aging-and-death.

By Bhikkhu Bodhi

From Samyutta Nikaya


012-智慧的重要性,及智慧增長的學習

Insignificant, O monks, is the loss of relatives, wealth and fame; the loss of wisdom is the greatest loss.

Insignificant, O monks, is the increase of relatives, wealth and fame; the increase of wisdom is the highest gain.

Therefore, O monks, you should train yourselves thus, "We will grow in the increase of wisdom." Thus, O monks, should you train yourselves.

from the Anguttara Nikaya

translated and edited by Nyanaponika Thera & Bhikkhu Bodhi

013-控制心念的重要性

No other thing do I know, O monks, that brings so much harm as a mind that is untamed, unguarded, unprotected and uncontrolled. Such a mind truly brings much harm.

No other thing do I know, O monks, that brings so much benefit as a mind that is tamed, guarded, protected and controlled. Such a mind truly brings great benefit.

from the Anguttara Nikaya

translated and edited by Nyanaponika Thera & Bhikkhu Bodhi


014-人生必須經常思考的五件事-生、老、病、死、愛別離

There are five facts, O monks, which ought to be often contemplated upon by everyone—whether man or woman, householder or one gone forth as a monk. What five?

“I am sure to become old; I cannot avoid ageing.”

“I am sure to become ill; I cannot avoid illness.”

“I am sure to die; I cannot avoid death.”

“I must be separated and parted from all that is dear and beloved to me.”

“I am the owner of my actions, heir of my actions, actions are the womb (from which I have sprung), actions are my relations, actions are my protection. Whatever actions I do, good or bad, or these I shall become the heir.”

From the Anguttara Nikaya

Translated and edited by Nyanaponika Thera and Bhikkhu Bodhi

015-什麼是「緣起法」-十二因緣(緣起)

And what, bhikkhus, is dependent origination?

With ignorance as condition, volitional formations [come to be]; with volitional formations as condition, consciousness; with consciousness as condition, name-and-form; with name-and-form as condition, the six sense bases; with the six sense bases as condition, contact; with contact as condition, feeling; with feeling as condition, craving; with craving as condition, clinging; with clinging as condition, existence; with existence as condition, birth; with birth as condition, aging-and-death, sorrow, lamentation, pain, displeasure, and despair come to be.

Such is the origin of this whole mass of suffering. This, bhikkhus, is called dependent origination.

From Samyutta Nikaya

Translated by Bhikkhu Bodhi


016-說明老死的現象是指眾生的衰變及滅壞

And what, bhikkhus, is aging-and-death?

The aging of the various beings in the various orders of beings, their growing old, brokenness of teeth, greyness of hair, wrinkling of skin, decline of vitality, degeneration of the faculties: this is called aging.

The passing away of the various beings from the various orders of beings, their perishing, breakup, disappearance, mortality, death, completion of time, the breakup of the aggregates, the laying down of the carcass: this is called death.

Thus this aging and this death are together called aging-and-death.

From the Samyutta Nikaya

Translated by Bhikkhu Bodhi

017-十二支緣起中的「生」以及「有」

And what, bhikkhus, is birth?

The birth of the various beings into the various orders of beings, their being born, descent [into the womb], production, the manifestation of the aggregates, the obtaining of the sense bases.

This is called birth.

And what, bhikkhus, is existence?

There are these three kinds of existence: sense-sphere existence, form-sphere existence, formless-sphere existence.

This is called existence.

From the Smayutta Nikaya

Translated by Bhikkhu Bodhi


018-十二支緣起中的「取」以及「愛」

And what, bhikkhus, is clinging?

There are these four kinds of clinging: clinging to sensual pleasures, clinging to views, clinging to rules and vows, clinging to a doctrine of self.

This is called clinging.

And what, bhikkhus, is craving?

There are these six classes of craving: craving for forms, craving for sounds, craving for odours, craving for tastes, craving for tactile objects, craving for mental phenomena.

This is called craving.

From the Samyutta Nikaya

Translated by Bhikkhu Bodhi


019-十二因緣的「受」「六入」「觸(六觸)」

And what, bhikkhus, is feeling? There are these six classes of feeling: feeling born of eye-contact, feeling born of ear-contact, feeling born of nose-contact, feeling born of tongue-contact, feeling born of body-contact, feeling born of mind contact. This is called feeling.

And what, bhikkhus, is contact? There are these six classes of contact: eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, mind-contact. This is called contact.

And what, bhikkhus, are the six sense bases? The eye base, the ear base, the nose base, the tongue base, the body base, the mind base. These are called the six sense bases.

From the Samyutta Nikaya

Translated by Bhikkhu Bodhi


020-值得我們跟隨的朋友有七項特質

A friend, O monks, should be followed when he possesses seven factors.

What seven?

He gives what is difficult to give,; he does what is difficult to do; he patiently endures what is difficult to endure; he reveals his own secrets; he keeps one’s secrets; he does not abandon one in misfortune; he does not despise one because of one’s loss.

A friend should be followed when he possesses these seven factors.

From the Anguttara Nikaya.

Translated by Nyanaponika Thera & Bhikkhu Bodhi