增壹阿含經 |
EKOTTARIKA-ĀGAMA |
增壹阿含經壹入道品第十二 |
TWELFTH CHAPTER [ENTITLED] ON THE ONE-GOING PATH, [DISCOURSE] ONE10 |
| (derived from B. Analayo trans.) | |
聞如是： |
Thus have I heard. |
一時，佛在舍衛國祇樹給孤獨 園。 |
On one occasion, the Buddha was staying at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「有一入道， |
“There is a one-going path |
淨眾生 行， |
for the purification of the actions of living beings, |
除去愁憂， |
for removing worry and sorrow, |
無有諸惱， |
for being without vexations, |
得大智慧， |
for attaining great knowledge and wisdom, |
成泥 |
for accomplishing the realization of Nirvāṇa. |
洹證。所謂當滅五蓋， |
That is: the five hindrances should be abandoned |
思惟四意止。 |
and the four satipaṭṭhānas should be attended to. |
云何名 為一入？ |
“What is the significance of ‘one-going’? |
所謂專一心， |
That is, it is unification of the mind. |
是謂一入。 |
This is reckoned to be ‘one-going’. |
云何為 道？ |
What is the ‘path’? |
所謂賢聖八品道， |
That is, it is the noble eightfold path: |
一名正見， |
[factor] one is called right view, |
二名正治， |
[factor] two is called right thought, |
三名正業， |
[factor] three is called right action, |
四名正命， |
[factor] four is called right livelihood, |
五名正方便， |
[factor] five is called right effort, |
六名正 語， |
[factor] six is called right speech, |
七名正念， |
[factor] seven is called right mindfulness, and |
八名正定， |
[factor] eight is called right concentration. |
是謂名道， |
This is the significance of the ‘path’. |
是謂一 入道。 |
This is reckoned to be the ‘one-going path’. |
「云何當滅五蓋？ |
“What are the five hindrances that should be abandoned? |
所謂貪欲蓋、 |
That is, the hindrance of lustful sensual desire, |
瞋恚蓋、 |
the hindrance of ill will, |
調戲蓋、 |
the hindrance of restlessness[-and-worry], |
眠睡蓋、 |
the hindrance of sloth-and torpor, |
疑蓋， |
and the hindrance of doubt. |
是謂當滅五蓋。 |
These are reckoned to be the five hindrances that should be abandoned. |
「云 何思惟四意止？ |
“How to attend to the four satipaṭṭhānas? |
於是，比丘內自觀身， |
Here [in regard to] his own body a monk contemplates [the body] internally, |
除去 惡念， |
and by removing evil thoughts |
無有愁憂； |
and being free from worry and sorrow [he experiences joy in himself; in regard to the body] |
外自觀身， |
he contemplates the body externally, |
除去惡念， |
and by removing evil thoughts |
無 有愁憂； |
and being free from worry and sorrow [he experiences joy in himself; and in regard to the body] |
內外觀身， |
he contemplates the body internally and externally, |
除去惡念， |
and by removing evil thoughts |
無有愁憂。 |
and being free from worry and sorrow [he experiences joy in himself]. |
內 觀痛痛而自娛樂， |
“[In regard to] feelings he contemplates feelings internally and [by removing evil thoughts and being free from worry and sorrow] he experiences joy in himself; |
外觀痛痛， |
[in regard to] feelings he contemplates feelings externally, |
內外觀痛痛； |
and [by removing evil thoughts and being free from worry and sorrow |
內觀心而自娛樂， |
he experiences joy in himself; |
外觀心， |
[and in regard to] feelings he contemplates feelings internally and externally |
內外觀心； |
[and by removing evil thoughts and being free from worry and sorrow |
內觀 法， |
he experiences joy in himself]. |
外觀法， |
內外觀法而自娛樂。 |
“[In regard to the mind] he contemplates the mind internally and [by removing evil thoughts and being free from worry and sorrow] he experiences joy in himself; [in regard to the mind] he contemplates the mind externally and [by removing evil thoughts and being free from worry and sorrow he experiences joy in himself; and in regard to the mind] he contemplates the mind internally and externally and [by removing evil thoughts and being free from worry and sorrow he experiences joy in himself]. “[In regard to dharmas] he contemplates dharmas internally and [by removing evil thoughts and being free from worry and sorrow he experiences joy in himself; in regard to dharmas] he contemplates dharmas externally and [by removing evil thoughts and being free from worry and sorrow he experiences joy in himself; and in regard to dharmas] he contemplates dharmas internally and externally, and [by removing evil thoughts and being free from worry and sorrow] he experiences joy in himself. |
「云何比丘 內觀身而自娛樂？ |
“How does a monk contemplate the body internally and [by removing evil thoughts and being free from worry and sorrow] experience joy in himself? |
於是，比丘觀此身隨其 性行， |
Here a monk contemplates this body according to its nature and functions, |
從頭至足， |
from head to feet |
從足至頭， |
and from feet to head, |
觀此身中皆悉 不淨，無有可貪。 |
contemplating all in this body that is of an impure [nature] as not worth being attached to. |
復觀此身有毛、髮、爪、齒、 皮、肉、筋、骨、髓、腦、脂膏、腸、胃、心、肝、脾、腎之屬，皆 悉觀知。 |
“He then contemplates that in this body there are body hairs, head hairs, nails, teeth, skin, flesh, tendons, bones, bone marrow, brain, fat, intestines, stomach, heart, liver, spleen, kidneys, he contemplates and knows them all. |
屎、尿、生熟二藏、目淚、唾、涕、血脈、肪、膽， |
[There are also] faeces, urine, [whatever else] is produced by digestion in the two receptacles, tears in the eyes, spittle, mucus, blood in the veins, fat, and gall; |
皆當觀知，無可貪者。 |
he contemplates and knows them all as not worth being attached to. |
如是，諸比丘！Rúshì, zhū bǐqiū! |
“In this way, monks, |
當 觀身自娛樂，Dāng guān shēn zì yúlè, |
he should contemplate the body, |
除去惡念，chùqú èniàn, |
experiencing joy in himself by removing evil thoughts and |
無有愁憂。wú yǒu chóu yōu. |
being free from worry and sorrow. |
「復次， 比丘！ |
“Again, a monk |
還觀此身有地種耶？ |
contemplates [reflecting]: ‘In this body, |
水、火、風種耶？ |
is there the earth element, the water [element], the fire [element], and the wind element?’ |
如 是，比丘觀此身。 |
In this way a monk contemplates this body. |
復次，比丘！ |
“Again, [when] a monk |
觀此身， |
contemplates this body |
分別 諸界， |
by distinguishing the elements in this body |
此身有四種， |
as being the four elements, |
猶如巧能屠牛之士、 |
[then] this is just like a capable cow butcher |
若 屠牛弟子， |
or the apprentice of a cow butcher |
解牛節解， |
who divides a cow [into pieces by cutting through] its tendons. |
而自觀見此是脚， |
While dividing it he contemplates and sees for himself that ‘these are the feet’, |
此是 心， |
‘this is the heart’, |
此是節， |
‘these are the tendons’, |
此是頭。 |
and ‘this is the head.’ |
如是，彼比丘分別此界， |
“In this way the monk distinguishes the elements, |
而 自觀察此身有地、水、火、風種。 |
contemplating and examining himself that in this body there are the earth, water, fire, and wind elements. |
如是，比丘觀 身而自娛樂。 |
In this way a monk contemplates the body and experiences joy in himself [by removing evil thoughts and being free from worry and sorrow]. [568b] |
「復次，比丘！ |
“Again, a monk |
觀此身有諸孔，漏 出不淨。 |
contemplates the orifices that are found in this body that discharge impurity. |
猶如彼人觀竹園，若觀葦叢。 |
“It is just as a person who, contemplating a bamboo garden, contemplates clumps of reeds. |
如 是，比丘觀此身有諸孔，漏出諸不淨。 |
In this way a monk contemplates the orifices that are found in this body and that discharge impurity. |
「復次， 比丘！觀死屍，或死一宿，或二宿，或三宿、四 宿，或五宿、六宿、七宿，身體膖脹，臭處不淨。 復自觀身與彼無異，吾身不免此患。 |
“Again, a monk contemplates a corpse that has been dead for one day, two days, three days, four days, five days, six days, or seven days, the body being bloated, a fetid place of impurity. He then contemplates that his own body is not different from that: ‘My body will not escape from this calamity.’ |
若復 比丘觀死屍，烏鵲、鵄鳥所見噉食；或為虎 狼、狗犬、虫獸之屬所見噉食。復自觀身與 彼無異，吾身不離此患。是謂比丘觀身而 自娛樂。 |
“Again, a monk contemplates a corpse that has visibly been fed on by crows, magpies, and owls, or that has visibly been fed on by tigers, wolves, dogs, worms, and [other] beasts. He then contemplates that his own body is not different from that: ‘My body is not free from this calamity.’ This is reckoned how a monk contemplates the body and experiences joy in himself [by removing evil thoughts and being free from worry and sorrow]. |
「復次，比丘！觀死屍，或噉半散落在 地，臭處不淨。復自觀身與彼無異，吾身不 離此法。 |
“Again, a monk contemplates a corpse that has been about half eaten and left scattered on the ground, a fetid place of impurity. He then contemplates that his own body is not different from that: ‘My body is not free from this condition.’ |
復次，觀死屍，肉已盡，唯有骨在， 血所塗染。 |
“Again, he contemplates a corpse whose flesh has disappeared, with only the bones remaining, smeared with blood. Again, he contemplates that this body is not different from that body. In this way a monk contemplates the body. |
復以此身觀彼身亦無有異。 如是，比丘觀此身。復次，比丘！觀死屍筋纏 束薪，復自觀身與彼無異。如是，比丘觀此 身。 |
“Again, a monk contemplates a corpse [whose bones] are held together by the tendons, [like] a bundle of firewood. He then contemplates that his own body is not different from that. In this way a monk contemplates the body. |
「復次，比丘！觀死屍骨節分散，散在異處， 或手骨、脚骨各在一處；或膞骨，或腰骨，或尻 骨，或臂骨，或肩骨，或脇骨，或脊骨，或項骨， 或髑髏。復以此身與彼無異，吾不免此 法，吾身亦當壞敗。如是，比丘觀身而自娛 樂。 |
“Again, a monk contemplates a corpse whose joints have come apart, [with its parts] scattered in different places, here a hand bone, there a foot bone, or a shin bone, or the pelvis, or the coccyx, or an arm bone, or a shoulder bone, or ribs, or the spine, or the neck bones, or the skull. Again he uses the contemplation that his body is not different from that: ‘I will not escape from this condition. My body will also be destroyed.’ In this way a monk contemplates the body and experiences joy in himself [by removing evil thoughts and being free from worry and sorrow]. |
「復次，比丘！觀死屍白色、白珂色。復自觀 身與彼無異，吾不離此法，是謂比丘自觀 身。 |
“Again, a monk contemplates a corpse [whose bones] have become white, the colour of white agate. Again he contemplates that his own body is not different from that: ‘I am not free from this condition.’ This is reckoned how a monk contemplates his own body. |
「復次，比丘！若見死屍、骨青、瘀想，無可貪 者，或與灰土同色不可分別。如是，比丘！自 觀身除去惡念，無有愁憂；此身無常，為分 散法。 |
“Again, a monk sees a corpse whose bones have become bluish, appearing as if they have been bruised, or of a colour that is indistinguishable from that of ash, as not worth being attached to. |
如是，比丘內自觀身，外觀身，內外 觀身，解無所有。 |
“In this way a monk contemplates his own body and [experiences joy in himself] by removing evil thoughts and being free from worry and sorrow: ‘This body is impermanent, of a nature to fall apart.’ In this way a monk contemplates his own body internally, he contemplates the body externally, and he contemplates the body internally and externally, understanding that there is nothing in it that he owns. |
「云何比丘內觀痛痛？於 是，比丘得樂痛時，即自覺知我得樂痛；得 苦痛時，即自覺知我得苦痛；得不苦不樂 痛時，即自覺知我得不苦不樂痛。若得食 樂痛時，便自覺知我得食樂痛；若得食苦 痛時，便自覺知我得食苦痛；若得食不苦 不樂痛時，亦自覺知我食不苦不樂痛。若 得不食樂痛時，便自覺知我得不食樂痛； 若得不食苦痛時，亦自覺知我不食苦痛； 若得不食不苦不樂痛時，亦自覺知我 得不食不苦不樂痛。如是，比丘內自觀痛。 |
“How does a monk [in regard to] feelings contemplate feelings internally? Here, at the time of having a pleasant feeling, a monk is aware of it and knows of himself: ‘I am having a pleasant feeling.’ At the time of having a painful feeling, he is aware of it and knows of himself: ‘I am having a painful feeling.’ At the time of having a neutral feeling, [568c] he is aware of it and knows of himself: ‘I am having a neutral feeling.’ |
「復次。若復比丘得樂痛時，爾時不得苦痛， 爾時自覺知我受樂痛。若得苦痛時，爾時 不得樂痛，自覺知我受苦痛。若得不苦 不樂痛時，爾時無苦無樂，自覺知我受不 苦不樂痛。彼習法而自娛樂，亦觀盡法，復 觀習盡之法。或復有痛而現在前可知可 見，思惟原本，無所依倚而自娛樂，不起世 間想；於其中亦不驚怖，以不驚怖，便得 泥洹：生死已盡，梵行已立，所作已辦，更不 復受有，如真實知。如是，比丘內自觀痛，除 去亂念，無有愁憂；外自觀痛，內外觀痛， 除去亂念，無有愁憂。如是，比丘內外觀痛。 |
“At the time of having a worldly pleasant feeling, he is aware of it and knows of himself: ‘I am having a worldly pleasant feeling.’ At the time of having a worldly painful feeling, he is aware of it and knows of himself: ‘I am having a worldly painful feeling.’ At the time of having a worldly neutral feeling, he is also aware of it and knows of himself: ‘I am having a worldly neutral feeling.’ At the time of having an unworldly pleasant feeling, he is aware of it and knows of himself: ‘I am having an unworldly pleasant feeling.’ At the time of having an unworldly painful feeling, he is also aware of it and knows of himself: ‘I am having an unworldly painful feeling.’ At the time of having an unworldly neutral feeling, he is also aware of it and knows of himself: ‘I am having an unworldly neutral feeling.’ In this way, [in regard to feelings] a monk contemplates feelings internally. |
| “Again, at the time when a monk then has a pleasant feeling, at that time he does not have a painful feeling; at that time he is aware and knows of himself: ‘I am experiencing a pleasant feeling.’ At the time when he has a painful feeling, at that time he does not have a pleasant feeling; he is aware and knows of himself: ‘I am experiencing a painful feeling.’ At the time when he has a neutral feeling, at that time there is no pain or pleasure; he is aware and knows of himself: ‘I am experiencing a neutral feeling.’ | |
| “He [contemplates] their nature of arising, experiencing joy in himself [by removing evil thoughts and being free from worry and sorrow], he also contemplates their nature of ceasing, [experiencing joy in himself by removing evil thoughts and being free from worry and sorrow], and he then contemplates their nature of arising and ceasing [experiencing joy in himself by removing evil thoughts and being free from worry and sorrow]. | |
| “Further, he is able to know and able to see that these are feelings that manifest here and now, giving attention to their origination. Not depending on anything, he experiences joy in himself [by removing evil thoughts and being free from worry and sorrow], not arousing worldly perceptions. | |
| “Herein he is also not agitated, and because of not being agitated he attains Nirvāṇa, knowing as it really is that ‘birth and death have been extinguished, the holy life has been established, what had to be done has been done, there is no more experiencing of [another] existence.’ | |
| “In this way a monk contemplates his own feelings internally, discarding distracted thoughts and [experiencing joy in himself by removing evil thoughts and] being free from worry and sorrow; he contemplates feelings externally, [discarding distracted thoughts and experiencing joy in himself by removing evil thoughts and being free from worry and sorrow]; he contemplates feelings internally and externally, discarding distracted thoughts [and experiencing joy in himself by removing evil thoughts and] being free from worry and sorrow. In this way a monk contemplates feelings internally and externally. | |
「云何比丘觀心心法而自娛樂？於是，比丘 有愛欲心，便自覺知有愛欲心；無愛欲心， 亦自覺知無愛欲心。有瞋恚心，便自覺知 有瞋恚心；無瞋恚心，亦自覺知無瞋恚心。 有愚癡心，便自覺知有愚癡心；無愚癡心， 便自覺知無愚癡心。有愛念心，便自覺知 有愛念心；無愛念心，便自覺知無愛念心。 有受入心，便自覺知有受入心；無受入心， 便自覺知無受入心。有亂念心，便自覺知 有亂心；無亂心，便自覺知無亂心。有散 落心，亦自覺知有散落心；無散落心，便自 覺知無散落心。有普遍心，便自覺知有普 遍心；無普遍心，便自覺知無普遍心。有大 心，便自覺知有大心；無大心，便自覺知無 大心。有無量心，便自覺知有無量心；無無 量心，便自覺知無無量心。有三昧心，便自 覺知有三昧心；無三昧心，便自覺知無三 昧心。未解脫心，便自覺知未解脫心；已解脫 心，便自覺知已解脫心。如是，比丘心相觀 意止。 |
“How does a monk [in regard to the mind] contemplate the nature of the mind, experiencing joy in himself [by removing evil thoughts and being free from worry and sorrow]? Here on having a mind with craving for sensual pleasures, a monk is aware of it and knows of himself that he has a mind with craving for sensual pleasures. Having a mind without craving for sensual pleasures, he is aware of it and knows of himself that he has a mind without craving for sensual pleasures. “Having a mind with anger, he is aware of it and knows of himself that he has a mind with anger. Having a mind without anger, he is aware of it and knows of himself that he has a mind without anger. “Having a mind with delusion, he is aware of it and knows of himself that he has a mind with delusion. Having a mind without delusion, he is aware of it and knows of himself that he has a mind without delusion. “Having a mind with thoughts of craving, he is aware of it and knows of himself that he has a mind with thoughts of craving. Having a mind without thoughts of craving, he is aware of it and knows of himself that he has a mind without thoughts of craving. “Having a mind that has reached an attainment, he is aware of it and knows of himself that he has a mind that has reached an attainment. Having a mind that has not reached an attainment, he is aware of it and knows of himself that he has a mind that has not reached an attainment. “Having a mind that is distracted, he is aware of it and knows of himself that he has a mind that is distracted. [569a] Having a mind that is not distracted, he is aware of it and knows of himself that he has a mind that is not distracted. “Having a mind that is scattered, he is aware of it and knows of himself that he has a mind that is scattered. Having a mind that is not scattered, he is aware of it and knows of himself that he has a mind that is not scattered. “Having a mind that is pervasive, he is aware of it and knows of himself that he has a mind that is pervasive. Having a mind that is not pervasive, he is aware of it and knows of himself that he has a mind that is not pervasive. “Having a mind that is great, he is aware of it and knows of himself that he has a mind that is great. Having a mind that is not great, he is aware of it and knows of himself that he has a mind that is not great. “Having a mind that is boundless, he is aware of it and knows of himself that he has a mind that is boundless. Having a mind that is not boundless, he is aware of it and knows of himself that he has a mind that is not boundless. “Having a mind that is concentrated, he is aware of it and knows of himself that he has a mind that is concentrated. Having a mind that is not concentrated, he is aware of it and knows of himself that he has a mind that is not concentrated. “Having a mind that is not liberated, he is aware of it and knows of himself that he has a mind that is not liberated. Having a mind that is already liberated, he is aware of it and knows of himself that he has a mind that is already liberated. “In this way a monk [in regard to the mind] contemplates the characteristics of the mind as a satipaṭṭhāna. He contemplates their nature of arising, he contemplates their nature of ceasing, and he contemplates conjointly their nature of arising and ceasing. He gives attention to contemplating their nature, experiencing joy in himself [by removing evil thoughts and being free from worry and sorrow]. “He is able to know, able to see, able to give attention [instead of] not being able to give attention, he does not depend on anything and does not give rise to worldly perceptions. Not having given rise to [worldly] perceptions he is not agitated, not being agitated he has no remainder [of grasping], not having a remainder [of grasping] he [attains] Nirvāṇa, knowing as it really is that ‘birth and death have been extinguished, the holy life has been established, what had to be done has been done, there is no more experiencing of [another] existence.’ “In this way a monk [in regard to the] mind contemplates his own mind internally as a satipaṭṭhāna, discarding distracted thoughts and [experiencing joy in himself by removing evil thoughts and] being free from worry and sorrow; he contemplates the mind externally, [discarding distracted thoughts and experiencing joy in himself by removing evil thoughts and being free from worry and sorrow]; and [in regard to the] mind he contemplates the mind internally and externally as a satipaṭṭhāna [discarding distracted thoughts and experiencing joy in himself by removing evil thoughts and being free from worry and sorrow]. In this way a monk [in regard to the] mind contemplates the characteristics of the mind as a satipaṭṭhāna. |
「觀習法，觀盡法，并觀習盡之法， |
“How does a monk in regard to dharmas contemplate the characteristics of dharmas as a satipaṭṭhāna? Here a monk cultivates the mindfulness awakening factor supported by insight, supported by dispassion, and supported by cessation, discarding evil states. |
思 惟法觀而自娛樂。 |
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可知、可見、可思惟、 |
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不可 思惟，無所猗， |
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不起世間想，已不起想， |
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便 無畏怖；已無畏怖，便無餘； |
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已無餘，便涅 槃：生死已盡， |
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梵行已立，所作已辦，更不復受 有， |
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如實知之。 |
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如是，比丘內自觀心心意止， |
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除去亂念，無有憂愁；外觀心， |
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內外觀心 心意止。 |
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如是，比丘心心相觀意止。 |
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「云何比 丘法法相觀意止？ |
“He cultivates the [investigation-of-]dharmas awakening factor [supported by insight, supported by dispassion, and supported by cessation, discarding evil states]. |
於是，比丘修念覺意， |
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依 觀、依無欲、依滅盡， |
“He cultivates the energy awakening factor [supported by insight, supported by dispassion, and supported by cessation, discarding evil states]. |
捨諸惡法。 |
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修法覺意、 |
“He cultivates the joy awakening factor [supported by insight, supported by dispassion, and supported by cessation, discarding evil states].14 |
修精進覺意、修念覺意、 |
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修猗覺意、修三昧 覺意、 |
“He cultivates the tranquillity awakening factor [supported by insight, supported by dispassion, and supported by cessation, discarding evil states]. |
修護覺意，依觀、 |
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依無欲、依滅盡， |
“He cultivates the concentration awakening factor [supported by insight, supported by dispassion, and supported by cessation, discarding evil states]. |
捨 諸惡法。 |
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如是，比丘法法相觀意止。 |
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「復次，比 丘！Fù cì, bǐqiū! |
“Further more, Bhikkhus! |
於愛欲解脫，Wū àiyù jiětuō, |
free from craving for sensual pleasures, |
除惡不-善法，Chú è bùshàn fǎ, |
removing evil (and) un-wholesome dhamma [qualities], |
有覺、有觀，Yǒu jué, yǒu guān, |
with coarse-thinking (and) with subtle-thinking, |
有猗念，Yǒu yī niàn, |
with tranquility (and) mindfulness, |
樂於初禪而自娛樂。Lèwū chū chán ér zì yúlè. |
(he) delights in first Jhāna, and he experiences delight. |
如是，Rúshì, |
In this way, |
比丘 法 Bǐqiū fǎ |
(a) Bhikkhu [in regard to] dhammas, |
法相 fǎxiāng |
(those) dhamma characteristics |
觀意止。 Guān yì zhǐ. |
(he) contemplates (as a) satipaṭṭhāna. |
「復次，比 丘！Fù cì, bǐqiū! |
“Further more, Bhikkhus! |
捨有覺、有觀，Shě yǒu jué, yǒu guān, |
discarding coarse-thinking (and) subtle-thinking, |
內 發歡喜，Nèi fā huānxǐ, |
Internally arousing joy |
專其一意，Zhuān qí yīyì, |
the mind being unified, |
成無覺、無觀，Chéng wú jué, wú guān, |
achieved no coarse-thinking (and) no subtle-thinking, |
念猗 Niàn yī |
mindful (and) tranquil, |
喜安， xǐ'ān, |
(with) joy (and) ease, |
遊二禪而自娛樂。Yóu èr chán ér zì yúlè. |
(he) travels-to second Jhāna and he-himself (experiences) happy pleasure [sukha]. |
如是，Rúshì, |
In this way, |
比丘 法 Bǐqiū fǎ |
(a) Bhikkhu [in regard to] dhammas, |
法相 fǎxiāng |
(those) dhamma characteristics |
觀意止。 Guān yì zhǐ. |
(he) contemplates (as a) satipaṭṭhāna. |
「復次，比 丘！Fù cì, bǐqiū! |
“Further more, Bhikkhus! |
捨於念，Shě wū niàn, |
discarding [joy] mindfully |
修於護，xiū wū hù, |
(he) cultivates equanimity in this respect, |
恒自覺知 身覺樂，héng zìjué zhī shēn jué lè, |
constantly he experiences (and) knows (with his) body the-experience-of pleasure [sukha]. |
諸賢聖所求，zhūxián shèng suǒ qiú, |
as sought after by noble ones, |
護念清淨，hù niàn qīngjìng, |
equanimity (and) mindfulness, (are) pure-(and)-clean, |
行於三 禪。xíng wū sān chán. |
(he) engages in third Jhāna. |
如是，Rúshì, |
In this way, |
比丘 法 Bǐqiū fǎ |
(a) Bhikkhu [in regard to] dhammas, |
法相 fǎxiāng |
(those) dhamma characteristics |
觀意止。 Guān yì zhǐ. |
(he) contemplates (as a) satipaṭṭhāna. |
「復次，比 丘！Fù cì, bǐqiū! |
“Further more, Bhikkhus! |
捨 苦樂心，Shě kǔ lè xīn, |
discarding pain [dukkha] (and) pleasure [sukha] (of) heart/mind, |
無復憂喜，wú fù yōu xǐ, |
without sadness (and) joy, |
無苦無樂，wú kǔ wú lè, |
without pain [dukkha] (and) without pleasure [sukha], |
護念清淨，hù niàn qīngjìng, |
equanimity (and) mindfulness, (are) pure-(and)-clean, |
樂 於四禪。lèwū sì chán. |
(He) delights in fourth Jhāna. |
如是，Rúshì, |
In this way, |
比丘 法 Bǐqiū fǎ |
(a) Bhikkhu [in regard to] dhammas, |
法相 fǎxiāng |
(those) dhamma characteristics |
觀意止。 Guān yì zhǐ. |
(he) contemplates (as a) satipaṭṭhāna. |
彼行習 法，Bǐ xíng xí fǎ, |
“he practices the venue to [its] origination, |
行盡法，Xíng jǐn fǎ, |
he practices the venue to [its] cessation, |
并行習盡之法 Bìngxíng xí jǐn zhī fǎ |
and he practices the venue to both [its] origination and cessation.” |
而自娛樂， ér zì yúlè, |
experiencing joy in himself [by removing evil thoughts and being free from worry and sorrow]. |
便 得法意止 Biàn défǎ yì zhǐ |
He gains the satipaṭṭhāna of dharmas |
而現在前。 ér xiànzài qián. (pari-mukha) |
and keeps it present in front [of himself]. |
可知可見， |
He is able to see, know, |
除去亂想， |
and abandon dispersion. |
無所依猗， |
He is no longer dependent on anything. |
不起世間想； |
He does not give rise to thoughts of the world. |
已不起想， |
Because he does not have worldly thoughts, |
便無 畏怖； |
he is not afraid. |
已無畏怖， |
When there is no fear, |
生死便盡； |
birth and death no longer exist, |
梵行已立， |
and the holy life has been accomplished, |
所作 已辦， |
what needs to be done has been done, |
更不復受有， |
there is no more rebirth, |
如實知之。 |
and everything is known in its true nature. |
諸比丘！ |
“Bhikkus, |
依一 入道眾生得清淨， |
relying on this one way of entering the path, |
遠愁憂， |
living beings are purified, |
無復喜想， |
freed from sorrow and anxiety, |
便 逮智慧， |
their minds no longer subject to agitation, |
得涅槃證。 |
their understanding stable, and they are able to realize nirvāṇa. |
所謂滅五蓋， |
This one way in is the destruction of the Five Hindrances |
修四意 止也。」 |
and practice of the Four Ways of Stopping and Concentrating the Mind.” |
爾時，諸比丘聞佛所說， |
The bhikkhus who heard the Buddha teach thus, |
歡喜奉行。 |
applied themselves joyfully at that time to the practice. |
EA 12.1 Translated by Thích Nhất Hạnh and Annabel Laity into English. |
|
| ekottarikāgama 12.1 | |
| The One Way In Sūtra | |
| Introduction | |
| i heard these words of the Buddha one time when he was staying in the Jeta Grove in the town of Śrāvasti. The Lord addressed the assembly of monks: | |
| “There is a way to practice which purifies the actions of living beings, eradicates all sorrow, anxiety, and the roots of afflictions, and leads to the highest understanding and the realization of nirvāṇa. It is a path, which destroys the Five Obstacles. It is the path of the Four Ways of Stopping and Concentrating the Mind. Why is it called ‘the one way in’? Because it is the way to the oneness of mind. Why is it called a way? Because it is the Noble Eightfold Path, the way of right view, right contemplation, right action, right livelihood, right practice, right speech, right mindfulness, and right concentration. This explains the expression ‘the one way in.’ | |
| “What then are the Five Obstacles? They are attachment, aversion, agitation, torpor, and doubt. These are the obstacles, which need to be removed. | |
| “What are the Four Ways of Stopping and Concentrating the Mind? The practitioner meditates on the inside of the body in the inside of the body to end unwholesome thoughts and remove anxiety, and he meditates on the outside of the body in the outside of the body to end unwholesome thoughts and remove anxiety. The practitioner meditates on the feelings in the feelings from the inside and the feelings in the feelings from the outside in order to be at peace and have joy, and he meditates on the feelings in the feelings from both inside and outside in order to be at peace and have joy. The practitioner meditates on the mind in the mind from the inside, and he meditates on the mind in the mind from the outside in order to be at peace and have joy, and he meditates on the mind in the mind from both inside and outside in order to be at peace and have joy. The practitioner meditates on the objects of the mind in the objects of the mind from the inside, and he meditates on the objects of the mind in the objects of mind from the outside in order to be at peace and have joy, and he meditates on the objects of the mind from both the inside and the outside in order to be at peace and have joy. | |
| Contemplation of the body | |
| “How does the practitioner meditate on the body from the inside so as to realize peace and joy in himself? | |
| Parts of the body | |
| “In this case, the practitioner meditates on the body as a body and according to its functions. When he examines it from head to toes or from toes to head, he sees that it is composed of impure constituents, and he is unable to be attached to it. He observes that this body has hair of the head and hair of the body, nails, teeth, skin, flesh, sinews, bones, marrow, sweat, pus, stomach, small intestine, large intestine, heart, liver, spleen, kidneys. He observes and recognizes urine, excrement, tears, saliva, blood vessels, grease, and observing and knowing them all, he is unattached and regrets nothing. This is the way the practitioner observes the body in order to realize peace and joy and be able to end unwholesome thoughts and remove anxiety and sorrow. | |
| Four Elements | |
| “Further the practitioner meditates on this body in order to see the Four Elements of earth, water, fire, and air, and he distinguishes these Four Elements. Just like a skillful butcher or his apprentice might lay out the different parts of a slaughtered cow and distinguish the leg, heart, torso, and head, the practitioner observing his own body distinguishes the Four Elements just as clearly, seeing that this is earth, this is fire, and this is air. Thus the practitioner meditates on the body in the body in order to end attachment. | |
| Openings | |
| “Further, bhikkhus, one should observe this body as having many openings from which many impure substances flow. Just as we look at bamboo or reeds and see the joints in the canes, so the practitioner observes the body with many openings from which impure substances flow. | |
| A rotten corpse | |
| “Further, bhikkhus, the practitioner meditates on the corpse of one who has died one day ago or one week ago. It is distended, fetid, and impure. Then he meditates on his own body and sees that his own body is no different. This very body of his will not be able to escape death. The practitioner observes this corpse being spread out and pecked at by vultures, being discovered and gnawed at by all sorts of wild creatures like tigers, panthers, and wolves, and then comes back to observing his own body and sees that it is no different. ‘This very body of mine will not be able to escape that condition.’ This is how the practitioner meditates on the body to realize peace and joy. | |
| A year-old corpse | |
| “Further, bhikkhus, the practitioner visualizes a corpse, which has lain on the ground for a year. It is half-eaten, fetid, and impure. Then he comes back to meditating on his own body and sees that his own body is no different. ‘This very body of mine will not be able to escape that condition.’ This is how the practitioner meditates on the body. | |
| Blood-stained bones | |
| “Further, bhikkhus, the practitioner visualizes the corpse from which the skin and flesh has shriveled away. All that is left are the bones stained with blood. Then he comes back to meditating on his own body and sees that his own body is no different. ‘This very body of mine will not be able to escape that condition.’ This is how the practitioner meditates on the body. | |
| Skeleton | |
| “Further, bhikkhus, the practitioner visualizes a skeleton, which is just bones held together by some ligaments. Then he comes back to meditating on his own body and sees that his own body is no different. ‘This very body of mine will not be able to escape that condition.’ This is how the practitioner meditates on the body. | |
| Scattered bones | |
| “Further, bhikkhus, the practitioner visualizes a corpse which has become a collection of scattered bones, all in different places: the hand bone, leg bone, ribs, shoulder blades, spinal column, kneecap, and skull. Then he comes back to meditating on his own body and see that his own body is no different. ‘This very body of mine will not be able to escape that condition.’ His body will also decay in the way. This is how the practitioner meditates on the body in order to realize peace and joy. | |
| White bones | |
| “Further, bhikkhus, the practitioner visualizes a corpse which has become a collection of bones bleached like shells. Then he comes back to meditating on his own body and see that his own body is no different. ‘This very body of mine will not be able to escape that condition.’ His body will also decay in that way. This is how the practitioner meditates on the body. | |
| Old bones | |
| “Further, bhikkhus, the practitioner visualizes a corpse which has become a collection of yellowing bones, to which there is nothing worth being attached, or bones that have become the color of ash and are no longer distinguishable from the earth. Thus the practitioner meditates on his own body, abandoning unwholesome thoughts and removing sorrow and anxiety, observing. ‘This body is impermanent, it is something which decomposes.’ A practitioner who observes himself like this outside the body and inside the body and outside and inside the body together understands that there is nothing, which is eternal. | |
| Contemplation of feelings | |
| “How does the practitioner meditate on the feelings in the feelings? | |
| “When the practitioner has a pleasant feeling, he knows that he has a pleasant feeling. When he has a painful feeling, he knows that he has a painful feeling. When his feelings are neutral, he knows that his feelings are neutral. When he has a pleasant, painful, or neutral feeling with a material basis, he knows that he has a pleasant, painful, or neutral feeling with a material basis. When he has a pleasant, painful, or neutral feeling with a non-material basis, he knows he has a pleasant, painful, or neutral feeling with a non-material basis. This is how the practitioner meditates on the feelings in the feelings by his own insight. | |
| “Further, bhikkhus, when the practitioner has a pleasant feeling, then there is not a painful feeling, and the practitioner knows there is a pleasant feeling. When there is a painful feeling, then there is not a pleasant feeling, and the practitioner knows that there is a painful feeling. When there is a neutral feeling, then there is neither a pleasant feeling nor a painful feeling, and the practitioner is aware that the feeling is neither pleasant nor painful. The practitioner is aware of the arising of all dharmas and the disappearance of all dharmas in such a way that, by his own insight, he realizes peace and joy. As feelings arise, the practitioner recognizes and is aware of them and their roots, and he is not dependent on them and does not give rise to feelings of attachment to the world. At that time there is no fear, and having no fear, he liberates himself forever from illusion and realizes nirvāṇa. Birth and death are no longer. The holy life has been lived. What needs to be done has been done. There will be no more rebirths. He under-stands this directly. This is how the practitioner is aware of the feelings in the feelings to end dispersed thinking and remove sorrow and anxiety. Such is the meditation on the inside of the feelings and the outside of the feelings. | |
| Contemplation of Mind | |
| “What is meant by meditating on the mind in the mind in order to realize peace and joy? | |
| “When the practitioner has desire in his mind, he knows that he has desire in his mind. When he does not have desire, he knows that he does not have desire. When he has hatred in his mind, he knows that he has hatred in his mind. When he does not have hatred, he knows that he does not have hatred. When he has confusion in his mind, he knows that he has confusion in his mind. When he does not have confusion, he knows that he does not have confusion. When he has craving in his mind, he knows that he has craving in his mind. When he does not have craving, he knows that he does not have craving. When there is mastery of his mind, he knows that there is mastery of his mind. When there is no mastery, he knows there is no mastery. When there is dispersion, he knows that there is dispersion. When there is no dispersion, he knows that there is no dispersion. When there is inattention, he knows that there is inattention. When there is no inattention, he knows that there is no inattention. When there is universality, he knows that there is universality. When there is no universality, he knows that there is no universality. When there is extensiveness, he knows that there is extensiveness. When there is not extensiveness, he knows that there is not extensiveness. When there is boundlessness, he knows that there is boundlessness. When there is not boundlessness, he knows that there is not boundlessness. When there is concentration, he knows that there is concentration. When there is no concentration, he knows that there is no concentration. When he has not yet realized liberation, he knows that he has not yet realized liberation. When he has realized liberation, he knows that he has realized liberation. | |
| “This is how the practitioner is mindful of the mind in the mind He observes the arising of dharmas, observes the destruction of dharmas, or observes both the arising and destruction of dharmas; being mindful of dharmas in order to realize peace and joy. He is able to see, know, and observe what is not observable without becoming dependent on the object and without giving rise to worldly thoughts. Because there are no thoughts of attachment to the world, there is no fear. Because there is no fear, there is no residue of affliction. When there is no residue of affliction, nirvāṇa arises, and birth and death are no more, the holy life is realized, what needs to be done has been done, and there will be no more rebirth. All this the practitioner knows to be true. Thus in his own person the practitioner observes mind in mind, on the inside and on the outside, in order to remove uncontrolled thought and cut off all anxiety. | |
| Contemplation of dharmas | |
| “What is meant by ‘meditating on the objects of mind in the objects of mind’? | |
| Awakening factors | |
| “When the practitioner practices the first factor of awakening, mindfulness, it is in reliance on the initial application of thought, on no-craving, on destroying the unwholesome mind and abandoning the unwholesome dharmas. He practices the factors of awakening, investigation of dharmas, energy, joy, concentration, and letting go, in reliance on applied thought, in reliance on no-craving, in reliance on destroying the unwholesome dharmas. This is how he practices meditating on the objects of mind in the objects of mind. | |
| First dhyāna | |
| “Further, bhikkhus, having been liberated from sensual attachment, having abandoned unwholesome dharmas, with initial application of thought and sustained thought, with joy, he delights to dwell in the first dhyāna in order to have joy in his own person. This is how the practitioner meditates on the objects of mind in the objects of mind. | |
| Second dhyāna | |
| “Further, bhikkhus, with the passing of applied thought and sustained thought, a joy arises in his mind which leads to the oneness of mind. When there is no initial application of thought and sustained thought, the practitioner, maintaining joy, enters the second dhyāna, which has peace as well as joy. This is how the practitioner meditates on the objects of mind in the objects of mind. | |
| Third dhyāna | |
| “Further, bhikkhus, with the passing of thought and the constant practice of letting go of applied thought, he enjoys for himself that state which the holy ones long for, where mindfulness in letting go is fully purified, and he enters the third dhyāna. This is how the practitioner meditates on the objects of mind in the objects of mind. | |
| Fourth dhyāna | |
| “Further, bhikkhus, with the absence of joy, when anxiety about joy and elation as well as pleasure and pain are no longer, and his mindfulness in letting go is fully purified, he enters the fourth dhyāna, and that is to meditates on the objects of mind in the objects of mind. He meditates on the arising of dharmas and the passing of dharmas in order to arrive at peace and joy. He realizes right mindfulness in the present moment. He is able to see, know, and abandon dispersion. He is no longer dependent on anything. He does not give rise to thoughts of the world. Because he does not have worldly thoughts, he is not afraid. When there is no fear, birth and death no longer exist, and the holy life has been accomplished, what needs to be done has been done, there is no more rebirth, and everything is known in its true nature. | |
| Conclusion | |
| “Bhikkus, relying on this one way of entering the path, living beings are purified, freed from sorrow and anxiety, their minds no longer subject to agitation, their understanding stable, and they are able to realize nirvāṇa. This one way in is the destruction of the Five Hindrances and practice of the Four Ways of Stopping and Concentrating the Mind.” | |
| The bhikkhus who heard the Buddha teach thus, applied themselves joyfully at that time to the practice. |