6）中国古典（简体）
1964年周一2016年8月22日
E4。 Maggasacca博览会
什么，比丘，是苦受·nirodha·加米尼paṭipadāariyasacca？这只是这个ariyaaṭṭhaṅgika马格，也就是说sammādiṭṭhi，sammāsaṅkappo，sammāvācā，sammākammanto，SAMMA-ājīvo，sammāvāyāmo，sammāsati和sammāsamādhi。
什么，比丘，是sammādiṭṭhi？也就是说，比丘，这是苦的娜娜，苦，samudaya，苦，nirodha的娜娜和苦受-nirodha-加米尼paṭipada的娜娜娜娜，那个叫，比丘，sammādiṭṭhi。
什么，比丘，都是sammāsaṅkappas？这些，比丘，这是nekkhamma的saṅkappas，abyāpāda的saṅkappas，avihiṃsā的saṅkappas，那些被称为，比丘，sammāsaṅkappas。
什么，比丘，是sammāvācā？也就是说，比丘，这是从musāvādā弃权，从pisuṇa巴卡弃权，从pharusa巴卡弃权，并从samphappalāpa弃权，那个叫，比丘，sammāvācā。
什么，比丘，是SAMMA-kammanta？也就是说，比丘，这是从pāṇātipāta弃权，从adinnādāna弃权，从abrahmacariya弃权，那个叫，比丘，SAMMA-kammanta。
什么，比丘，是SAMMA，非命？在这里，比丘，一个崇高的弟子，其抛弃了错民生，支持民生权是指他的生活，这是所谓的，比丘，SAMMA，非命。
什么，比丘，是sammāvāyāma？在这里，比丘，比丘产生他的unarisenpāpaka和akusala dhammas的无生昌达，他发挥自己，唤起他的精进，大力适用于他的心识和努力;他产生了对昌达兴起pāpaka的撇下和akusala dhammas，他发挥自己，唤起他的精进，大力适用于他的心识和努力;他产生了他对unarisen kusala dhammas的所产生的昌达，他发挥自己，唤起他的精进，大力适用于他的心识和努力;他产生他的出现kusala dhammas的坚定性昌达，对于他们的缺席困惑，为他们增长，他们的发展，他们的种植和其完成，他自己发挥，唤起他的精进，大力适用于他的心识和努力。这就是所谓，比丘，sammāvāyāma。
一个是什么，比丘，是sammāsati？在这里，比丘，比丘住观察卡亚卡亚，ATAPIsampajāno，satimā，已经放弃了对世界abhijjhā-domanassa。他住观察维达纳维达纳，ATAPIsampajāno，satimā，已经放弃了对世界abhijjhā-domanassa。他观察住在心识心识，ATAPIsampajāno，satimā，已经放弃了对世界abhijjhā-domanassa。他住在正法观察正法·S·S，ATAPIsampajāno，satimā，已经放弃了对世界abhijjhā-domanassa。这就是所谓，比丘，sammāsati。
什么，比丘，是sammāsamādhi？在这里，比丘，比丘，从卡马分离，从akusala dhammas分离，具有初禅进入，其中遵守与vitakka和vicāra，与PITI和苏卡出生支队。随着vitakka-vicāra的消力，在第二初禅已进入，他内心tanquilization，心识的统一，没有vitakka也不vicāra，具有PITI和苏卡出生三摩地遵守其中。并与朝PITI冷漠，他在upekkha，佐藤sampajāno遵守，他的经验在卡亚其中ariyas描述苏卡：“一个谁是[这里]苏卡平等心并铭记的持续时间”，在第三初禅已进入，他遵守在其中。放弃苏卡，放弃苦，somanassa和domanassa有以前消失，没有苏卡也不苦，有upekkha和殉夫的纯度，在第四初禅已进入，他遵守其中。这就是所谓，比丘，sammāsamādhi。
这就是所谓的，比丘，苦的·nirodha·加米尼paṭipadāariyasacca。
因此，他住在内部观察dhammas dhammas，或者他住外部观察dhammas dhammas，或者他住在观察内部和外部dhammas dhammas;他住的观察现象的samudaya在dhammas，或者他住观察逝去的现象dhammas，或者他住观察samudaya和逝去的现象dhammas;否则，[实现：]“这些都是dhammas！”殉夫是存在于他，只是单纯的向娜娜和光paṭissati的程度，他住超脱，不固守在世界上任何东西。因此，比丘，一个比丘住观察dhammas在dhammas，参照四个ariya·saccas。
E4. Exposition of Maggasacca
And what, bhikkhus, is the dukkha·nirodha·gāminī paṭipadā ariyasacca? It is just this ariya aṭṭhaṅgika magga, that is to say sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammā-ājīvo, sammāvāyāmo, sammāsati and sammāsamādhi.
And what, bhikkhus, is sammādiṭṭhi? That, bhikkhus, which is the ñāṇa of dukkha, the ñāṇa of dukkha-samudaya, the ñāṇa of dukkha-nirodha and the ñāṇa of dukkha-nirodha-gāmini paṭipada, that is called, bhikkhus, sammādiṭṭhi.
And what, bhikkhus, are sammāsaṅkappas? Those, bhikkhus, which are saṅkappas of nekkhamma, saṅkappas of abyāpāda, saṅkappas of avihiṃsā, those are called, bhikkhus, sammāsaṅkappas.
And what, bhikkhus, is sammāvācā? That, bhikkhus, which is abstaining from musāvādā, abstaining from pisuṇa vācā, abstaining from pharusa vācā, and abstaining from samphappalāpa, that is called, bhikkhus, sammāvācā.
And what, bhikkhus, is sammā-kammanta? That, bhikkhus, which is abstaining from pāṇātipāta , abstaining from adinnādāna, abstaining from abrahmacariya, that is called, bhikkhus, sammā-kammanta.
And what, bhikkhus, is sammā-ājīva?
Here, bhikkhus, a noble disciple, having abandonned wrong livelihood,
supports his life by right means of livelihood, that is called,
bhikkhus, sammā-ājīva.
And what, bhikkhus, is sammāvāyāma? Here, bhikkhus, a bhikkhu generates his chanda for the non-arising of unarisen pāpaka and akusala dhammas, he exerts himself, rouses his viriya, applies vigorously his citta and strives; he generates his chanda for the forsaking of arisen pāpaka and akusala dhammas, he exerts himself, rouses his viriya, applies vigorously his citta and strives; he generates his chanda for the arising of unarisen kusala dhammas, he exerts himself, rouses his viriya, applies vigorously his citta and strives; he generates his chanda for the steadfastness of arisen kusala dhammas,
for their absence of confusion, for their increase, their development,
their cultivation and their completion, he exerts himself, rouses his viriya, applies vigorously his citta and strives. This is called, bhikkhus, sammāvāyāma.
An what, bhikkhus, is sammāsati? Here, bhikkhus, a bhikkhu dwells observing kāya in kāya, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world. He dwells observing vedanā in vedanā, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world. He dwells observing citta in citta, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world. He dwells observing dhamma·s in dhamma·s, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world. This is called, bhikkhus, sammāsati.
And what, bhikkhus, is sammāsamādhi? Here, bhikkhus, a
bhikkhu, detached from kāma, detached from akusala dhammas, having
entered in the first jhāna, abides therein, with vitakka and vicāra,
with pīti and sukha born of detachment. With
the stilling of vitakka-vicāra, having entered in the second jhāna, he
abides therein with inner tanquilization, unification of citta, without
vitakka nor vicāra, with pīti and sukha born of samādhi. And
with indifference towards pīti, he abides in upekkha, sato and
sampajāno, he experiences in kāya the sukha which the ariyas describe:
‘one who is equanimous and mindful dwells in [this] sukha’, having
entered in the third jhāna, he abides therein. Abandoning
sukha and abandoning dukkha, somanassa and domanassa having previously
disappeared, without sukha nor dukkha, with the purity of upekkha and
sati, having entered in the fourth jhāna, he abides therein. This is called, bhikkhus, sammāsamādhi.
This is called, bhikkhus, the dukkha·nirodha·gāminī paṭipadā ariyasacca.
Thus he dwells observing dhammas in dhammas internally, or he dwells observing dhammas in dhammas externally, or he dwells observing dhammas in dhammas internally and externally; he dwells observing the samudaya of phenomena in dhammas, or he dwells observing the passing away of phenomena in dhammas, or he dwells observing the samudaya and passing away of phenomena in dhammas; or else, [realizing:] “these are dhammas!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing dhammas in dhammas, with reference to the four ariya·saccas.
Katamaṃ ca, bhikkhave, dukkha·nirodha·gāminī paṭipadā ariya·saccaṃ? Ayam·eva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammā-ājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.
Katamā ca, bhikkhave, sammādiṭṭhi? Yaṃ kho, bhikkhave, dukkhe ñāṇaṃ, dukkha-samudaye ñāṇaṃ , dukkha-nirodhe ñāṇaṃ, dukkha-nirodha-gāminiyā paṭipadāya ñāṇaṃ ayaṃ vuccati, bhikkhave, sammādiṭṭhi.
Katamo ca, bhikkhave, sammāsaṅkappo? Yo kho, bhikkhave, nekkhamma-saṅkappo , abyāpāda-saṅkappo, avihiṃsā-saṅkappo 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, sammā-kammanto? Yā kho, bhikkhave, pāṇātipātā veramaṇī, adinnādānā veramaṇī, abrahmacariyā veramaṇī ayaṃ vuccati, bhikkhave, sammā-kammanto.
Katamo ca, bhikkhave, sammā-ājīvo? Idha, bhikkhave, ariya-sāvako 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 vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; 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 abhijjhā-domanassaṃ. Vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ. Citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ. Dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ. 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 somanassa-domanassānaṃ atthaṅgamā adukkham-asukhaṃ upekkhā-sati-pārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave, sammāsamādhi ti.
Idaṃ vuccati, bhikkhave, dukkha·nirodha·gāminī paṭipadā ariya·saccaṃ.
Iti ajjhattaṃ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhatta-bahiddhā vā dhammesu dhammānupassī viharati; samudaya-dhamm·ānupassī vā dhammesu viharati, vaya-dhamm·ānupassī vā dhammesu viharati, samudaya-vaya-dhamm·ānupassī vā dhammesu viharati; ‘atthi dhammā’ ti vā pan·assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya, a·nissito ca viharati, na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati, catūsu ariyasaccesu.