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Right Effort is the energetic will (I) to prevent evil and unwholesome states of mind from arising, and (2) to get rid of such evil and unwholesome states that have already arisen within a man, and also (3) to produce, to cause to arise, good and wholesome states of mind not yet arisen, and (4) to develop and bring to perfection the good and wholesome states of mind already present in a man.
正勤(亦作正精進)就是以堅強蓬勃的意志(一)以阻止邪惡不善的念頭的生起，(二)以祛除已生起的邪惡不善的念頭，(叁)使得尚未生起的善良健全的念頭得以生起，(四)使已生起的善良健全的念頭充份發展而臻于至善之域。
Right Mindfulness (or Attentiveness) is to be diligently aware, mindful and attentive with regard to (I) the activities of the body (kāya), (2) sensations or feelings (vedanā), (3) the activities of the mind (citta) and (4) ideas, thoughts, conceptions and things (dhamma).
正念(或正志)(即所謂身、受、心、法之四念處——澄基注)就是對于(一)身體的活動，(二)情緒的感受，(叁)心智的活動，(四)觀念、思想、見解等法，精勤注意觀照，憶念不懈。
The practice of concentration on breathing (ānāpānasati) is one of the well-known exercises, connected with the body, for mental development. There are several other ways of developing attentiveness in relation to the body-as modes of meditation.
將注意集中於呼吸(數息法)，是一種很有名的方法，可以從鍛煉身體而達到精神的開展。此外，尚有多種修習禅觀的方法，也都以急中注意于身體爲發展正念的途徑。
With regard to sensations and feelings, one should be clearly aware of all forms of feelings and sensations, pleasant, unpleasant and neutral, of how they appear and disappear within oneself.
關于情緒的感受，行者必須對各種感受，不愉快的、中性的、以及它們在他體內生起及消失的過程，無不了了分明。
Concerning the activities of mind, one should be aware whether one”s mind is lustful or not, given to hatred or not, deluded or not, distracted or concentrated, etc. In this way one should be aware of all movements of mind, how they arise and disappear.
關于心智的活動，行者必須自覺他的念頭是否淫佚？是否嗔恚？是否迷惑？是否散亂？還是系著一處。就照這樣子，行者對于本身每一舉心動念，如何生起？如何消失？俱應了了分明。
As regards ideas, thoughts, conceptions and things, one should know their nature, how they appear and disappear, how they are developed, how they are suppressed, and destroyed, and so on.
至于意念、思想、觀念等，行者必須了解它的性質：如何生起？如何消失？如何開展？如何抑製？摧毀？
These four forms of mental culture or meditation are treated in detail in the Satipatthāna-sutta (Setting-up of Mindfulness). [2]
以上四種心智的培育或禅觀的修持，在《四念處經》中也有詳盡的論究。［注二］
The third and last factor of Mental Discipline is Right Concentration leading to the four stages of Dhyāna, generally called trance or recueillement. In the first stage of Dhyāna, passionate desires and certain unwholesome thoughts like sensuous lust, ill-will, languor, worry, restlessness, and skeptical doubt are discarded, and feelings of joy and happiness are maintained, along with certain mental activities. In the second stage, all intellectual activities are suppressed, tranquillity and ”one-pointedness” of mind developed, and the feelings of joy and happiness are still retained. In the third stage, the feeling of joy, which is an active sensation, also disappears, while the disposition of happiness still remains in addition to mindful equanimity. In the fourth stage of Dhyāna, all sensations, even of happiness and unhappiness, of joy and sorrow, disappear, only pure equanimity and awareness remaining.
心智的鍛煉中的第叁項，也是最後一項，就是導致四禅的正定。這禅定一般都誤叫它做出神或神遊(編者注：出神或神遊，是道教的一種特殊禅定，與佛教禅定不同，切須分別)，修到初禅的時候，行者若幹強烈的欲望以及不健全的思想如淫佚、嗔忿、貪睡、掉悔、疑法(五蓋)等，一時盡除。心裏常保持喜樂二支及某些心理活動。到二禅的境界時，所有思想的活動全部被抑製，從而産生內淨支及一心支，同時保留喜支與樂支。叁禅時，喜支因爲是一至種動態的感受，也消失了。但是樂支仍在，另外還加了行舍的一支。到了四禅的境地，所有一切的感受，甚至樂、非樂、喜、憂悔都消失了，只余純淨的舍支與念支。
Thus the mind is trained and disciplined and developed through Right Effort, Right Mindfulness, and Right Concentration.
心智就是這樣子經由正勤、正念與正定的訓練與約束而發達起來的。
The remaining two factors, namely Right Thought and Right Understanding go to constitute Wisdom.
其余兩條道：正見與正思，就構成叁學中的慧學。
Right Thought denotes the thoughts of selfless renunciation or detachment, thoughts of love and thoughts of non-violence, which a…
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