大念住经：道谛解说

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大念住经：道谛解说

　　又，诸比丘！什麽是导致苦灭行道圣谛？

　　[d] “And what is the noble truth of the path of practice leading to the cessation of stress?

　　这就是八支圣道，包括这些：正见、正思惟、正语、

　　Just this very noble eightfold path: right view, right resolve, right speech,

　　正业、正命、正精进、正念、正定。

　　right action, right livelihood, right effort, right mindfulness, right concentration.

　　又，诸比丘！什麽是‘正见’？诸比丘！凡是1苦之智 、

　　“And what is right view? 1Knowledge with regard to stress,

　　2苦集之智、3苦灭之智、4导致苦灭之道之智，

　　2knowledge with regard to the origination of stress, 3knowledge with regard to the cessation of stress, 4knowledge with regard to the way of practice leading to the cessation of stress:

　　Ayam  vuccati, bhikkhave, sammaditthi.

　　诸比丘！这被称为正见。

　　This is called right view.

　　又，诸比丘！什麽是‘正思’？

　　“And what is right resolve?

　　无欲之思，无恚之思，无害之思，

　　Aspiring to renunciation, to freedom from ill will, to harmlessness:

　　诸比丘！这被称为正思。

　　This is called right resolve.

　　又，诸比丘！什麽是‘正语’？远离妄语，远离两舌，

　　“And what is right speech? Abstaining from lying, from divisive speech,

　　远离恶口，远离绮语，诸比丘！这被称为正语。

　　from abusive speech, & from idle chatter: This is called right speech.

　　又，诸比丘！什麽是‘正业’？

　　“And what is right action?

　　1远离杀生 ，2远离不与取，3远离邪淫 ，

　　1Abstaining from taking life, 2from stealing, & 3from sexual intercourse.

　　诸比丘！这被称为正业。

　　This is called right action.

　　又，诸比丘！什麽是‘正命’？

　　“And what is right livelihood?

　　诸比丘！在此，圣弟子捨邪命，依正命而活命。

　　There is the case where a noble disciple, having abandoned dishonest livelihood, keeps his life going with right livelihood:

　　诸比丘！这被称为正命。

　　This is called right livelihood.

　　又，诸比丘！什麽是‘正精进’？

　　“And what is right effort?

　　诸比丘！于此，比丘为不生未生之恶不善法

　　Monks, there is the case where a monk for the sake of the non-arising of evil, unskillful qualities that have not yet arisen,

　　而1起欲、2精进、3发奋、4策励心；

　　generates 1desire, 2endeavors, 3arouses persistence, 4upholds & exerts his intent

　　为断已生之诸恶不善法，

　　for the sake of the abandoning of evil, unskillful qualities that have arisen.

　　而1起欲、2精进、3发奋、4策励心；

　　generates 1desire, 2endeavors, 3arouses persistence, 4upholds & exerts his intent

　　为生起未生之诸善法，而1起欲、2精进、

　　for the sake of the arising of skillful qualities that have not yet arisen generates 1desire, 2endeavors,

　　3发奋、4策励心；为延续已生之诸善法，

　　3arouses persistence, 4upholds & exerts his intent for the maintenance,

　　无溷乱、倍修习、广修习、圆满，

　　non-confusion, increase, plenitude, development, & culmination of skillful qualities that have arisen:

　　而1起欲、2精进、3发奋、4策励心。

　　generates 1desire, 2endeavors, 3arouses persistence, 4upholds & exerts his intent.

　　诸比丘！这被称为正精进。

　　This is called right mindfulness.

　　再者，诸比丘！什麽是‘正念’？在这裡，诸比丘！比丘在身，观身而住，

　　“And what is right mindfulness? There is the case where a monk remains focused on the body in & of itself --

　　热心、正知、具念，引离在世间的贪、忧。

　　ardent, alert, & mindful -- putting aside greed & distress with reference to the world.

　　在感受，观感受而住，热诚、正知、具念，引离在世间的贪、忧，

　　He remains focused on the feeling in & of itself-- ardent, alert, & mindful -- putting aside greed & distress with reference to the world.

　　在心，随观心而住，热诚、正知、具念，引离在世间的贪、忧，

　　He remains focused on mind in & of themselves -- ardent, alert, & mindful -- putting aside greed & distress with reference to the world. This is called right mindfulness.

　　在诸法，观诸法而住，热诚、正知、具念，引离世间的贪、忧；

　　He remains focused on mental qualities in & of themselves -- ardent, alert, & mindful -- putting aside greed & distress with reference to the world.

　　诸比丘！这被称为正念。

　　This is called right mindfulness.

　　再者，诸比丘！什麽是‘正定’？

　　“And what is right concentration?

　　在这裡，诸比丘！比丘离诸欲、离诸不善法，

　　There is the case where a monk -- quite withdrawn from sensuality, withdrawn from unskillful (mental) qualities --

　　有寻有伺 ，由离生喜、乐，达初禅而住；

　　enters & remains in the first jhana: rapture & pleasure born from withdrawal,

　　寻伺寂静，内心安然，心成专一，

　　accompanied by directed thought & evaluation.

　　无寻无伺，由定生喜、乐，达第二禅而住；

　　With the stilling of directed thought & evaluation, he enters & remains in the second jhana:

　　他住在捨，离喜之染而住，(具)正念正知，

　　rapture & pleasure born of composure, unification of awareness free from directed thought & evaluation -- internal assurance.

　　以身感受乐，那些圣者这样说：「捨、具念、乐住」，达第三禅而住。

　　With the fading of rapture he remains in equanimity, mindful & alert, physically sensitive of pleasure. He enters & remains in the third jhana, of which the Noble Ones declare,

　　又，捨乐、离苦，以前所感受的喜、忧皆灭，

　　‘Equanimous & mindful, he has a pleasurable abiding.’ With the abandoning of pleasure & pain --

　　(成为)不苦不乐，捨念清淨，达第四禅而住。

　　as with the earlier disappearance of elation & distress -- he enters & remains in the fourth jhana: purity of equanimity & mindfulness, neither pleasure nor pain.

　　诸比丘！这被称为正定。

　　This is called right concentration.

　　诸比丘！这被称为导至苦灭行道圣谛。

　　“This is called the noble truth of the path of practice leading to the cessation of stress.

　　这样在身内，在(四圣谛)诸法，随观诸法而住；

　　“In this way he remains focused internally on mental qualities in & of themselves,

　　或在身外，在(四圣谛)诸法，随观诸法而住；

　　or externally on mental qualities in & of themselves,

　　或在身内及身外，在(四圣谛)诸法，随观诸法而住。

　　or both internally & externally on mental qualities in & of themselves.

　　在(四圣谛)诸法，随观集法而住；

　　Or he remains focused on the phenomenon of origination with regard to mental qualities,

　　或在(四圣谛)诸法，随观灭法而住；

　　on the phenomenon of passing away with regard to mental qualities,

　　或在(四圣谛)诸法，随观集法及灭法而住，

　　or on the phenomenon of origination & passing away with regard to mental qualities.

　　或『诸法存在』的念现起，

　　Or his mindfulness that ‘There are mental qualities’

　　这样直到浸入智、浸入忆念为止，他无依止而住，并且在世间一无所取。

　　is maintained to the extent of knowledge & remembrance. And he remains independent, unsustained by (not clinging to) anything in the world.

　　诸比丘！就这样比丘在四圣谛诸法，随观诸法而住。

　　Monks, this is how a monk remains focused on mental qualities in & of themselves with reference to the four noble truths.

　　Saccapabbam nitthitam.

　　Dhammanupassana nitthita.

　　(E. Conclusion)

　　诸比丘！任何人凡是确实能这样修习四念住七年者，

　　“Now, monks, if anyone would develop these four frames of reference in this way for seven years,

　　那两(种)果其中之一果，

　　one of two fruits can be expected for him:

　　可被预期：在这一生中是完全智；或是有馀依的不还果。

　　either gnosis right here & now, or -- if there be any remnant of clinging-sustenance -- non-return.

　　诸比丘！且置 七年；

　　“monks, let alone seven years.

　　诸比丘！任何人凡是确实能这样修习四念住六年者…

　　monks, if anyone would develop these four frames of reference in this way for six years...

　　五年…四年…三年…二年…一年，

　　five... four... three... two years... one year...

　　诸比丘！且置一年；

　　“monks, let alone one years.

　　诸比丘！任何人凡是确实能这样修习四念住七个月者，

　　Monks, if anyone would develop these four frames of reference in this way for seven months,

　　那两(种)果其中之一的果，

　　one of two fruits can be expected for him:

　　可被预期：在这一生中是完全智；或是有馀依的不还果。

　　either gnosis right here & now, or -- if there be any remnant of clinging-sustenance -- non-return.

　　诸比丘！任何人凡是确实能这样修习四念住

　　Monks, If anyone would develop these four frames of reference in this way for

　　六月…五月…四月…三月…

　　seven months... six months... five months... four months... three months...

　　二月…一月…半月…，诸比丘！且置半月。

　　two months... one month... half a month, “Let alone half a month.

　　诸比丘！任何人凡是确实能这样修习四念住七日者，

　　Monks, if anyone would develop these four frames of reference in this way for seven days,

　　那两(种)果其中之一的果，

　　one of two fruits can be expected for him:

　　可被预期：在这一生中是完全智；或是有馀依的不还果。

　　either gnosis right here & now, or -- if there be any remnant of clinging-sustenance -- non-return.

　　世尊说：「诸比丘！这一条道路，1为(ㄨㄟˋ)诸有情的清淨，

　　“‘monks, this is the direct path 1for the purification of beings,

　　2为诸悲伤及诸啼哭的超越，3为诸苦忧的消灭，

　　2for the overcoming of sorrow & lamentation, 3for the disappearance of pain & distress,

　　4为真理的获得，5为涅槃的作证，就是四念住。

　　4for the attainment of the right method, & 5for the realization of Unbinding -- in other words, the four frames of reference.’

　　以上任何已说的，因为这理由，而被说出来。」

　　Thus was it said, and in reference to this was it said.”

　　世尊说了这。那些满意的诸比丘，全然欢喜世尊之所说。

　　That is what the Blessed One said. Gratified, the monks delighted in the Blessed One’s words.

　　~ Mahasatipatthanasuttam nitthitam dasamam. ~

　　english translation from Thanissaro:D.22.The Great Frames of Reference︰

　　http://www.accesstoinsight.org/canon/digha/dn22.html

　　(Revised: Fri 3 December 1999)

　　(in this file use purple color for some ajustments)

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