長部22經 修行念處的成果 - 大念處經 多譯本對讀

404. ‘‘Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya sattavassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ diṭṭheva dhamme aññā; sati vā upādisese anāgāmitā.

‘‘Tiṭṭhantu, bhikkhave, sattavassāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya cha vassāni…pe… pañca vassāni… cattāri vassāni… tīṇi vassāni… dve vassāni… ekaṃ vassaṃ… tiṭṭhatu, bhikkhave, ekaṃ vassaṃ. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya sattamāsāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ diṭṭheva dhamme aññā; sati vā upādisese anāgāmitā.

‘‘Tiṭṭhantu , bhikkhave, satta māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya cha māsāni…pe… pañca māsāni… cattāri māsāni… tīṇi māsāni … dve māsāni… ekaṃ māsaṃ… aḍḍhamāsaṃ… tiṭṭhatu, bhikkhave, aḍḍhamāso. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya sattāhaṃ, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ diṭṭheva dhamme aññā; sati vā upādisese anāgāmitāti.

404. 比丘們！如果任何人在這四念住上這麼修習七年，二果其中之一果應該可以被預期：當生完全智[ChngFn74]，或當存在有餘依[ChngFn75]時，為不還者狀態[ChngFn76]。

比丘們！別說七年，比丘們！如果任何人在這四念住上這麼修習六年，……（中略）五年……四年……三年……二年……一年……比丘們！別說一年，比丘們！如果任何人在這四念住上這麼修習七個月，二果其中之一果應該可以被預期：當生完全智，或當存在有餘依時，為不還者狀態。比丘們！別說七個月，比丘們！如果任何人在這四念住上這麼修習六個月，……（中略）五個月，……四個月，……三個月，……二個月，……一個月，……半個月，……比丘們！別說半個月，比丘們！如果任何人在這四念住上這麼修習七天，對他來說，二果其中之一果應該可以被預期：當生完全智，或當存在有餘依時，為不還者狀態。

404. 22. “比丘們，任何人修習這個四念處七年，他會得到兩種果的其中之一：或當下得到究竟智，或有餘得到阿那含。比丘們，不要說七年，任何人修習這個四念處六年……五年……四年……三年……兩年……一年，他會得到兩種果的其中之一：或當下得到究竟智，或有餘得到阿那含。比丘們，不要說一年，任何人修習這個四念處七個月，他會得到兩種果的其中之一：或當下得到究竟智，或有餘得到阿那含。比丘們，不要說七個月，任何人修習這個四念處六個月……五個月……四個月……三個月……兩個月……一個月……半個月，他會得到兩種果的其中之一：或當下得到究竟智，或有餘得到阿那含。比丘們，不要說半個月，任何人修習這個四念處七天，他會得到兩種果的其中之一：或當下得到究竟智，或有餘得到阿那含。

404. 諸比丘！任何人凡是確實能這樣修習四念住七年者，那兩(種)果其中之一果，可被預期：在這一生中是完全智；或是有餘依的不還果。

諸比丘！且置 [MettFn28] 七年；諸比丘！任何人凡是確實能這樣修習四念住六年者…五年…四年…三年…二年…一年，諸比丘！且置一年；諸比丘！任何人凡是確實能這樣修習四念住七個月者，那兩(種)果其中之一的果，可被預期：在這一生中是完全智；或是有餘依的不還果。諸比丘！任何人凡是確實能這樣修習四念住六月…五月…四月…三月…二月…一月…半月…，諸比丘！且置半月。諸比丘！任何人凡是確實能這樣修習四念住七日者，那兩(種)果其中之一的果，可被預期：在這一生中是完全智；或是有餘依的不還果。

修行念處的成果

404. 諸比丘，如此修行四念處七年的人，可望得到兩種成果之一：今生證得阿羅漢果；若還有煩惱未盡的話，則證得阿那含果。

不用說七年，諸比丘，如此修行四念處六年的人，可望得到兩種成果之一：今生證得阿羅漢果；若還有煩惱未盡的話，則證得阿那含果。

The Advantages of Developing the Ways of Attending to Mindfulness

404. Whoever, monks, should develop these four ways of attending to mindfulness in this way for seven years, for him, out of two results, a particular result is to be expected: final knowledge in this very life; or, there being some attachment remaining, the state of non-returner.

Let alone seven years, monks, whoever should develop these four ways of attending to mindfulness in this way for six years for him, out of two results, a particular result is to be expected final knowledge in this very life; or, there being some attachment remaining, the state of non-returner.

Let alone six years, monks, whoever should develop these four ways of attending to mindfulness in this way for five years for him, out of two results, a particular result is to be expected: final knowledge in this very life; or, there being some attachment remaining, the state of non-returner.

Let alone five years, monks, whoever should develop these four ways of attending to mindfulness in this way for four years for him, out of two results, a particular result is to be expected final knowledge in this very life; or, there being some attachment remaining, the state of non-returner.

Let alone four years, monks, whoever should develop these four ways of attending to mindfulness in this way for three years for him, out of two results, a particular result is to be expected final knowledge in this very life; or, there being some attachment remaining, the state of non-returner.

Let alone three years, monks, whoever should develop these four ways of attending to mindfulness in this way for two years for him, out of two results, a particular result is to be expected: final knowledge in this very life; or, there being some attachment remaining, the state of non-returner.

Let alone two years, monks, whoever should develop these four ways of attending to mindfulness in this way for one year for him, out of two results, a particular result is to be expected final knowledge in this very life; or, there being some attachment remaining, the state of non-returner.

Let alone one year, monks, whoever should develop these four ways of attending to mindfulness in this way for seven months for him, out of two results, a particular result is to be expected final knowledge in this very life; or, there being some attachment remaining, the state of non-returner.

Let alone seven months, monks, whoever should develop these four ways of attending to mindfulness in this way for six months for him, out of two results, a particular result is to be expected final knowledge in this very life; or, there being some attachment remaining, the state of non-returner.

Let alone six months, monks, whoever should develop these four ways of attending to mindfulness in this way for five months for him, out of two results, a particular result is to be expected final knowledge in this very life; or, there being some attachment remaining, the state of non-returner.

Let alone five months, monks, whoever should develop these four ways of attending to mindfulness in this way for four months for him, out of two results, a particular result is to be expected final knowledge in this very life; or, there being some attachment remaining, the state of non-returner.

Let alone four months, monks, whoever should develop these four ways of attending to mindfulness in this way for three months for him, out of two results, a particular result is to be expected final knowledge in this very life; or, there being some attachment remaining, the state of non-returner.

Let alone three months, monks, whoever should develop these four ways of attending to mindfulness in this way for two months for him, out of two results, a particular result is to be expected final knowledge in this very life; or, there being some attachment remaining, the state of non-returner.

Let alone two months, monks, whoever should develop these four ways of attending to mindfulness in this way for one month for him, out of two results, a particular result is to be expected final knowledge in this very life; or, there being some attachment remaining, the state of non-returner.

Let alone a month, monks, whoever should develop these four ways of attending to mindfulness in this way for half a month for him, out of two results, a particular result is to be expected final knowledge in this very life; or, there being some attachment remaining, the state of non-returner.

Let alone half a month, monks, whoever should develop these four ways of attending to mindfulness in this way for seven days for him, out of two results, a particular result is to be expected final knowledge in this very life; or, there being some attachment remaining, the state of non-returner.

404. Indeed, bhikkhus, whosoever practises these four methods of Steadfast Mindfulness in this manner for seven years, one of two results is to be certainly expected in him: arahatship[BpitFn125] in this very existence, or if there yet be any trace of Clinging left, the state of an anāgāmi.[BpitFn126]

Let alone seven years, bhikkhus, whosoever practises these four methods of Steadfast Mindfulness in this manner for six years... for five years... for four years... for three years... for two years... for one year

Let alone one year, bhikkhus, whosoever practises these four methods of Steadfast Mindfulness in this manner for seven months, one of two results is to be certainly expected in him: arahatship in this very existence, or if there yet be any trace of Clinging left, the state of an anāgāmi.

Let alone seven months, bhikkhus, whosoever practises these four methods of Steadfast Mindfulness in this manner for six months... for five months... for four months... for three months... for two months... for one month... for half-a-month...

Let alone half-a-month, bhikkhus, whosoever practises these four methods of Steadfast Mindfulness in this manner for seven days, one of two results is to be certainly expected in him: arahatship in this very existence, or if there yet be any trace of Clinging left, the state of an anāgāmi.

(E. Conclusion)

404. "Now, if anyone would develop these four frames of reference in this way for seven years, one of two fruits can be expected for him: either gnosis right here & now, or — if there be any remnant of clinging-sustenance — non-return.

"Let alone seven years. If anyone would develop these four frames of reference in this way for six years... five... four... three... two years... one year... seven months... six months... five... four... three... two months... one month... half a month, one of two fruits can be expected for him: either gnosis right here & now, or — if there be any remnant of clinging-sustenance — non-return.

"Let alone half a month. If anyone would develop these four frames of reference in this way for seven days, one of two fruits can be expected for him: either gnosis right here & now, or — if there be any remnant of clinging-sustenance — non-return.

[PREDICTION]

404. “Monks, if anyone should develop these four satipaììhãnas in such a way for seven years, one of two fruits could be expected for him: either final knowledge here and now, or, if there is a trace of clinging left, non- returning. Let alone seven years … six years … five years … four years … three years … two years…one year…seven months…six months…five months…four months … three months … two months … one month … half a month … if anyone should develop these four satipaììhãnas in such a way for seven days, one of two fruits could be expected for him: either final knowledge here and now, or, if there is a trace of clinging left, non-returning.

預告

404. 「比丘們啊！如果任何人，以這樣的方式發展這些四念住七年，他可期待兩種果位之一：或者，當下〔證得〕究竟智；或者，如果還有絲毫的執著，〔則得〕不還果。

何況七年……六年……五年……四年……三年……二年……一年……七個月……六個月……五個月……四個月……三個月……二個月……一個月……半個月……如果任何人，以這樣的方式發展這些四念住七天，他可期待兩種果位之一：或者，當下〔證得〕究竟智；或者，如果還有絲毫的執著，〔則得〕不還果。」

405. ‘‘Ekāyano ayaṃ, bhikkhave, maggo sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya yadidaṃ cattāro satipaṭṭhānāti. Iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vutta’’nti. Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Mahāsatipaṭṭhānasuttaṃ niṭṭhitaṃ navamaṃ.

405. 當像這樣說：『比丘們！這是為了眾生的清淨、為了愁與悲的超越、為了苦與憂的滅沒、為了方法的獲得、為了涅槃的作證之無岔路之道，即：四念住。』時，緣於此而說。」

這就是世尊所說，那些悅意的比丘歡喜世尊所說。

念住大經第九終了。

405. “比丘們，以上說的，就是唯一的道路能使眾生清淨，超越憂悲，滅除苦惱，得正道，證湼槃；亦即是四念處了。”

世尊說了以上的話後，比丘對世尊的說話心感高興，滿懷歡喜。

大念處經完

405. 世尊說：「諸比丘！這一條道路，1為(ㄨㄟˋ)諸有情的清淨，2為諸悲傷及諸啼哭的超越，3為諸苦憂的消滅，4為真理的獲得，5為涅槃的作證，就是四念住。以上任何已說的，因為這理由，而被說出來。」

世尊說了這。那些滿意的諸比丘，全然歡喜世尊之所說。

405. 這就是為什麼說：『諸比丘，這是使眾生清淨、超越憂愁與悲傷、滅除痛苦與憂惱、成就正道與現證涅槃的單一道路，那就是四念處。』」

世尊如此開示之後，諸比丘對世尊的話感到愉悅與歡喜。

405. This is a one-way path, monks, for the purification of beings, for the overcoming of grief and lamentation, for the extinction of pain and sorrow, for attaining the right way, for the direct realisation of Nibbāna, that is to say, the four ways of attending to mindfulness. Thus, whatever was said, it is for this reason it was said.”

The Gracious One said this,

and those monks were uplifted and greatly rejoiced in what was said by the Gracious One.

The Advantages of Developing the Ways of Attending to Mindfulness is Finished

The Long Discourse about the Ways of Attending to Mindfulness is Finished

405. Because of these beneficial results, I have declared at the beginning thus: "Bhikkhus, this is the one and only way for the purification of the minds of beings, for overcoming sorrow and lamentation, for the complete destruction of physical pain and mental distress, for attainment of the noble Ariya Magga, and for the realization of Nibbāna. That only way is the practice of the four methods of Steadfast Mindfulness."

Thus spoke the Bhagava. Delighted, the bhikkhus received the words of the Buddha with respectful appreciation.

405. "'This is the direct path for the purification of beings, for the overcoming of sorrow & lamentation, for the disappearance of pain & distress, for the attainment of the right method, & for the realization of Unbinding — in other words, the four frames of reference.' Thus was it said, and in reference to this was it said."

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

405. So it was with reference to this that it was said:

[DIRECT PATH]

“Monks, this is the direct path for the purification of beings, for the surmounting of sorrow and lamentation, for the disappearance of dukkha and discontent, for acquiring the true method, for the realization of Nibbãna, namely, the four satipaììhãnas.”

That is what the Blessed One said. The monks were satisfied and delighted in the Blessed One’s words.

405. 因此，所宣說的正是關於這一點： 直接之道

「比丘們啊！這是直接之道─為了眾生的清淨；為了憂傷和悲歎的超越；為了苦和不滿的滅除；為了正理的成就；為了涅槃的證悟─就是，四念住。」

這是世尊所宣說的。

比丘們對於世尊所言，滿意且歡喜。