XVI. How Knowledge and Deliverance are Achieved

XVI. 如何圆满明和解脱

To show how to proceed from mindfulness of breathing to insight, path knowledge, and fruition knowledge (vipassanā, magga-ñāṇa, phala-ñāṇa), the Buddha said in the Ānāpānasati Sutta:

关于如何通过安那般那念圆满内观(vipassanā)、道智(magga-ñāṇa)、和果智(phala-ñāṇa)，佛陀在《安那般那念经》中是这样说的：

Kathaṃ bhāvitā ca bhikkhave satta bojjhaṅgā kathaṃ bahulikatā vijjāvimuttiṃ paripūrenti? Idha bhikkhave bhikkhu sati-sambojjhaṅgaṃ … upekkhā-sambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggaparināmiṃ. Evaṃ bhāvitā kho bhikkhave satta sambojjhaṅgā evaṃ bahulikatā vijjāvimuttiṃ paripūrenti.

O bhikkhus, how must the seven factors of enlightenment be developed and much practised in order to accomplish knowledge and deliverance? O bhikkhus, in this Sāsana, a bhikkhu develops and cultivates the enlightenment factor of mindfulness … the enlightenment factor of equanimity, which is dependent on (or bent on) Nibbāna, which is secluded from the defilements, where the passions are absent, where the defilements cease, where the defilements are relinquished. It is in this way that the seven factors of enlightenment must be developed and cultivated to accomplish knowledge and deliverance.

诸比丘，如何修习七觉支，如何广修习者，而令明与解脱圆满。于此，诸比丘!有比丘依止远离、依止离贪、依止灭，依止舍遣，以修习念等觉支。修习择法等觉支……乃至……修习精进等觉支……乃至……修习喜等觉支……乃至……修习轻安等觉支……乃至……修习定等觉支……乃至……依止远离、依止离贪、依止灭、依止舍遣，修习舍觉支。诸比丘!如是修习七觉支，如是广修者，圆满明与解脱。

Seclusion, dispassion, cessation, and relinquishment (viveka, virāga, nirodha, vossagga) are all names for Nibbāna. “Practising with the aim of achieving Nibbāna in this very life,” is what is meant by vivekanissita (dependent on seclusion), etc. It is also called vivaṭṭanissita., “dependent on the ending of the round.” If effort be made merely to acquire merit, it is vaṭṭanissita, “dependent on the round (of existence).”

远离(viveka)、离贪(virāga)、灭(nirodha)、舍遣(vosagga)都是涅槃的别名。“依止远离(vivekanissita)”等词的意思是，“为在今生到达涅槃而修习”，它也称为“依止轮回结束(vivaṭṭanissita)”。如果只是努力去获取利益，就是“依止生命轮回(vaṭṭanissita)”。

If one practises according to the counting method, the connection method, and the fixing method (whereby one gains access to jhāna (upacāra-jhāna) and full absorption (appanā-jhāna)), one achieves the four foundations of mindfulness and the seven factors of enlightenment. But if one does so with inclination towards the deva and brahma existences after death, the seven factors of enlightenment become “dependent on the round.” If one stops short with the attainment of access, absorption, and contemplation of impermanence, one is liable to become inclined towards dependence on the round. Hence the words “which is secluded from the defilements, where the passions are absent, where the defilements cease, where the defilements are relinquished (vivekanissitaṃ, virāganissitaṃ, nirodhanissitaṃ, vossaggaparināmiṃ),” emphasise the need to put forth effort with a view to attaining the ending of the round in this very life, and not stopping short with such attainments as access to jhāna and absorption. “The ending of the round” (vivaṭṭa) means Nibbāna.

如果禅修者依照计数的方法、随逐的方法、安住的方法(通过安住的方法可以达到近行定(upacāra-jhāna)和安止定(appanā-jhāna))，圆满四念住和七觉支。但是如果他如此修习时，向往于死后再生为天人或梵天，这七觉支就变成“依止轮回”。如果他在成就近行定、安止定、和无常随观后，突然停止修习，他就容易倾向于依止轮回。因此句子“依止远离、依止离贪、依止灭、依止舍遣 (vivekanissitaṃ, virāganissitaṃ, nirodhanissitaṃ, vossaggaparināmiṃ)”强调怀有在今生达到轮回结束的目的而努力的必要性，并且在达到近行定和安止定等成就后不能停止不前。“轮回(vivaṭṭa)的结束”意味着涅槃。

At the present day, people within the Buddha-sāsana have the opportunity to work towards the attainment of Nibbāna, the ending of the round, and hence they should concentrate with all their might to reach this attainment. It is because they desire this ending of the round that they must strive towards true knowledge and deliverance (vijjā-vimutti). And, in order to achieve knowledge and deliverance, they must set up the seven factors of enlightenment (satta bojjhaṅga). In order to set up the seven factors of enlightenment, they must set up the four foundations of mindfulness (cattāro satipaṭṭhāna). In order to set up the four foundations of mindfulness, they have to undertake the work of mindfulness of breathing (ānāpānasati). If mindfulness of breathing, the four foundations of mindfulness, the seven factors of enlightenment, and the two states of true knowledge and deliverance are accomplished, the thirty-seven aids to enlightenment (bodhipakkhiyā dhammā) are also accomplished. This is the condensed meaning of the Ānāpānasati Sutta.

在佛陀教法期的当今年代，修行者有机会成就涅槃—轮回的结束，因此他们应当尽最大可能去取得这项成就。他们希望轮回的结束，所以他们必须为明(vijjā)和解脱(vimutti)而努力。为了成就明与解脱，他们必须圆满七觉支(satta bojjhaṅga)。为了圆满七觉支，他们必须圆满四念处(cattāro satipaṭṭhāna)。为了圆满四念处，他们必须修习安那般那念(ānāpānasati)。如果安那般那念、四念处、七觉支、明和解脱得以圆满，三十七菩提分(bodhipakkhiyā dhammā)同样也得以圆满。这就是《安那般那念经》的浓缩含意。

The way to achieve this true knowledge and deliverance speedily is no other than what has been shown in the fourth tetrad, where it is said “he trains to contemplate impermanence as he exhales and inhales, etc. (aniccānupassī assasissāmīti sikkhati).” If after the seven factors of enlightenment are set up, the knowledge and deliverance of the path and fruit of the stream-winner (sotāpatti-magga-phala) are achieved, one can attain, in this very life, the “ending of the round” of Nibbāna with the groups of existence still remaining (sa-upādisesa-nibbāna), where wrong views (diṭṭhi) and doubts (vicikicchā) cease, and deliverance is obtained from unwholesome conduct (duccarita), evil livelihood (durājīva), and liability to rebirth in the world of misery (apāya loka; i.e., rebirth as an animal, an unhappy spirit, or in hell).

快速成就明与解脱的方法，无非就是第四组四法所描述的。它说“学随观无常我将出息和入息，等(aniccānupassī assasissāmīti sikkhati) ”。圆满七觉支，就能圆满明和解脱—也即入流者的道和果(sotāpatti-magga-phala)，禅修者能在今生到达“轮回的结束”—有余涅槃(sa-upādisesa-nibbāna)，从而断除有身见(diṭṭhi)、戒禁取、疑(vicikicchā)三结，从恶行(duccarita)和邪命(durājīva)中解放出来，不会再生于恶趣地(apāya loka；比如，再生为畜生、阿修罗、或地狱)。