《長部經典》第二十二 Mahāsatipaṭṭhānasutta 大念住經 (DN 22)
第八節 正定 sammāsamādhi
Katamo ca, bhikkhave, sammāsamādhi?
And what is right concentration?
Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ ➊ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.
There is the case where a monk — quite withdrawn from sensuality, withdrawn from unskillful (mental) qualities — enters & remains in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation.
Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ ➋ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati.
With the stilling of directed thoughts & evaluations, he enters & remains in the second jhana: rapture & pleasure born of composure, unification of awareness free from directed thought & evaluation — internal assurance.
Pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti ‘➌ upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati.
With the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhana, of which the Noble Ones declare, 'Equanimous & mindful, he has a pleasant abiding.'
Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ ➍ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.
With the abandoning of pleasure & pain — as with the earlier disappearance of elation & distress — he enters & remains in the fourth jhana: purity of equanimity & mindfulness, neither pleasure nor pain.
Ayaṃ vuccati, bhikkhave, sammāsamādhi.
This is called right concentration.
Idaṃ vuccati, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṃ.
This is called the noble truth of the path of practice leading to the cessation of stress.
（三十二） 403. ⑴ Iti ajjhattaṃ vā dhammesu dhammānupassī viharati, ⑵ bahiddhā vā dhammesu dhammānupassī viharati, ⑶ ajjhattabahiddhā vā dhammesu dhammānupassī viharati.
像這樣，⑴ 隨時――在諸法中，從內六處，如實觀看、發現諸法；⑵ 隨時――在諸法中，從外六處，如實觀看、發現諸法；⑶ 或者，同時――在諸法中，從內、外六處，如實觀看、發現諸法。
In this way he remains focused internally on mental qualities in & of themselves, or externally on mental qualities in & of themselves, or both internally & externally on mental qualities in & of themselves.
⑷ samudayadhammānupassī vā dhammesu viharati, ⑸ vayadhammānupassī vā dhammesu viharati, ⑹ samudayavayadhammānupassī vā dhammesu viharati.
⑷ 隨時――如實觀看、發現諸法中之集聖諦；⑸ 隨時――如實觀看、發現諸法中之滅聖諦；⑹ 或者，同時――如實觀看、發現諸法中之集、滅聖諦。
Or he remains focused on the phenomenon of origination with regard to mental qualities, on the phenomenon of passing away with regard to mental qualities, or on the phenomenon of origination & passing away with regard to mental qualities.
⑺ ‘atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti ⑻ yāvadeva ñāṇamattāya paṭissatimattāya ⑼ anissito ca viharati, ⑽ na ca kiñci loke upādiyati.
⑺ 而且，他隨時正念現前：『這是諸法！』⑻ 修成只有正念和只有觀智之境界；⑼ 此外，無所依止，⑽ 不再執著――身心世界任何事物！
Or his mindfulness that 'There are mental qualities' is maintained to the extent of knowledge & remembrance. And he remains independent, unsustained by (not clinging to) anything in the world.
Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu.
This is how a monk remains focused on mental qualities in & of themselves with reference to the four noble truths...
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