..续本文上一页六、七、八等三条)。
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(亦作正精进)就是以坚强蓬勃的意志(一)以阻止邪恶不善的念头的生起，(二)以祛除已生起的邪恶不善的念头，(三)使得尚未生起的善良健全的念头得以生起，(四)使已生起的善良健全的念头充份发展而臻于至善之域。
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)(即所谓身、受、心、法之四念处——澄基注)就是对于(一)身体的活动，(二)情绪的感受，(三)心智的活动，(四)观念、思想、见解等法，精勤注意观照，忆念不懈。
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.
将注意集中於呼吸(数息法)，是一种很有名的方法，可以从锻炼身体而达到精神的开展。此外，尚有多种修习禅观的方法，也都以急中注意于身体为发展正念的途径。
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.
关于情绪的感受，行者必须对各种感受，不愉快的、中性的、以及它们在他体内生起及消失的过程，无不了了分明。
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.
关于心智的活动，行者必须自觉他的念头是否淫佚？是否嗔恚？是否迷惑？是否散乱？还是系著一处。就照这样子，行者对于本身每一举心动念，如何生起？如何消失？俱应了了分明。
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、观念等，行者必须了解它的性质：如何生起？如何消失？如何开展？如何抑制？摧毁？
These four forms of mental culture or meditation are treated in detail in the Satipatthāna-sutta (Setting-up of Mindfulness). [2]
以上四种心智的培育或禅观的修持，在《四念处经》中也有详尽的论究。［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.
心智的锻炼中的第三项，也是最后一项，就是导致四禅的正定。这禅定一般都误叫它做出神或神游(编者注：出神或神游，是道教的一种特殊禅定，与佛教禅定不同，切须分别)，修到初禅的时候，行者若干强烈的欲望以及不健全的思想如淫佚、嗔忿、贪睡、掉悔、疑法(五盖)等，一时尽除。心里常保持喜乐二支及某些心理活动。到二禅的境界时，所有思想的活动全部被抑制，从而产生内净支及一心支，同时保留喜支与乐支。三禅时，喜支因为是一至种动态的感受，也消失了。但是乐支仍在，另外还加了行舍的一支。到了四禅的境地，所有一切的感受，甚至乐、非乐、喜、忧悔都消失了，只余纯净的舍支与念支。
Thus the mind is trained and disciplined and developed through Right Effort, Right Mindfulness, and Right Concentration.
心智就是这样子经由正勤、正念与正定的训练与约束而发达起来的。
The remaining two factors, namely Right Thought and Right Understanding go to constitute Wisdom.
其余两条道：正见与正思，就构成三学中的慧学。
Right Thought denotes the thoughts of selfless renunciation or detachment, thoughts of love and thoughts of non-violence, which a…
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