..续本文上一页re:

　　你也可以修习七觉支，就是：

　　Mindfulness (sati), i.e., to be aware and mindful in all activities and movements both physical and mental, as we discussed above

　　(一)念觉支：无论在从事精神或肉体活动的时候，随时保持念念分明，如前文所述。

　　Investigation and research into the various problems of doctrine (dhamma-vicaya). Included here are all our religious, ethical and philosophical studies, reading, researches, discussions, conversation, even attending lectures relating to such doctrinal subjects

　　(二)择法觉支：钻研探究各种有关教义的问题。这包括一切宗教、伦理、以及哲学的学习、阅读、研究、讨论、交谈、和参考有关教义的专题演讲等。

　　Energy (viriya), to work with determination till the end

　　(三)精进觉支：以坚定的决心，努力不懈，以底于成。

　　Joy (piti), the quality quite contrary to the pessimistic, gloomy or melancholic attitude of mind

　　(四)喜觉支：与消极、忧郁、悲愁、适正相反的心里状态。

　　Relaxation (passaddhi) of both body and mind. One should not be stiff physically or mentally

　　(五)轻安觉支：身心的松弛，勿令身心僵硬呆滞。

　　Concentration (samādhi), as discussed above

　　(六)定觉支：前文已论及。

　　Equanimity (upekkhā), i.e., to be able to face life in all its vicissitudes with calm of mind, tranquillity, without disturbance.

　　(七)行舍觉支：以宁静安详、不惧不乱的心情，应付人生一切变故。

　　To cultivate these qualities the most essential thing is a genuine wish, will, or inclination. Many other material and spiritual conditions conductive to the development of each quality are described in the texts.

　　要培育这些德性，最重要的事，是要有一个真正的誓愿，立定一个百折不挠的志向。至于发展上述每一种品性所必须具备的物质以及精神条件，本书中另有叙述。

　　One may also ”meditate” on such subjects as the Five Aggregates investigating the question ”What is a being

　　” or ”What is it that is called I

　　” or on the Four Noble Truths, as we discussed above. Study and investigation of those subjects constitute this fourth form of meditation, which leads to the realization of Ultimate Truth.

　　你也可以用五蕴做修习的题目，如参究“何为众生？”“叫做我的是什么？”等问题。也可以用四谛，如前文所论。参究这些问题，就构成第四种的修习方法(即法念住)，以导致最高真理的亲证。

　　Apart from those we have discussed here, there are many other subjects of meditation, traditionally forty in number, among which mention should be made particularly of the four Sublime States:(Brahma-vihāra): (I) extending unlimited, universal love and good-will (mettā) to all living beings without any kind of discrimination, ”just as a mother loves her only child”; (2) compassion (karunā) for all living beings who are suffering, in trouble and affliction; (3) sympathetic joy(muditā) in other” success, welfare and happiness; and (4) equanimity (upekkhā) in all vicissitudes of life.

　　除了在这里所讨论者以外，尚有许多修习的题目。照传统说共有四十种之多。其中特别值得一提的，是所谓四无量心的修习。(一)慈心无量：将无限量的慈心，普爱一切众生，不分轩轾，犹如慈母钟爱独子，一般无二。(二)悲心无量：对一切在灾难痛苦中的众生，普遍以悲心护持被覆。(三)喜心无量：对他人的成功、福祉及快乐，寄以无限同情的喜悦。(四)舍心无量：对人生一切变迁泰然自若。

　　[1] A (Colombo, 1929), p. 276.

　　[2] The Yogāvacara”s Manual (Edited by T.W. Rhys Davids, London, 1896), a text on meditation written in Ceylon probably about the 18th century, shows how meditation at the time had generated into a ritual of reciting formulas, burning candles, etc. See also Chapter VII on the Ascetic Ideal, History of Buddhism in Ceylon by Walpola Rahula, (Colombo, 1956), pp. 199 ff.

　　[3] See Above p.38.

　　[4] See Sallekha-sutta (no. 8), of M.

　　[5] S I (PTS), p. 5.

　　[6] M I (PTS), p. 100.

　　[7] See above p. 65

　　注释：

　　一：见一九二九年哥仑坡《增支部经》第二七六页。

　　二：锡兰十八世纪时的一本著作“瑜珈行者手册”(一八九六年伦敦．戴维兹氏校订本)，证明当时的修习内容已败坏到成为一个诵经燃烛的仪式而已。关于此点，并请参阅本书著者所著“锡兰佛教史”(一九五六年哥仑坡版)第十二章“苦行主义”第一九九页起各段。

　　三：见《中部经》第八 Sullekha Sutta。

　　四：见巴利文学会版《杂部经》第一集第五页。

　　五：见同版《中部经》第一集第一○○页。

《佛陀的启示 第七章 修习：心智的培育 Chapter VII· Meditation or Mental Culture: Bhāvanā》全文阅读结束。