Evening Chants 4 of 5

7. Cattāri Ariya-saccāni

Idha tathāgato loke uppajjati arahaṃ sammāsambuddho. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti.

Tathāgatena arahatā sammāsambuddhena bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ, yadidaṃ – catunnaṃ ariyasaccānaṃ ācikkhanā desanā.

Katamesaṃ catunnaṃ?

Dukkhassa ariyasaccassa ācikkhanā desanā;

Dukkhasamudayassa ariyasaccassa ācikkhanā desanā;

Dukkhanirodhassa ariyasaccassa ācikkhanā desanā;

Dukkhanirodhagāminiyā paṭipadāya ariyasaccassa ācikkhanā desanā.

Katamañca, dukkhaṃ ariyasaccaṃ?

Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṃ, soka-parideva-dukkha-domanassupāyāsāpi dukkhā, appiyehi sampayogopi dukkho, piyehi vippayogopi dukkho, yampicchaṃ na labhati tampi dukkhaṃ; saṃkhittena pañcupādānakkhandhā dukkhā.

Katamañca, dukkhasamudayaṃ ariyasaccaṃ?

Yāyaṃ taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṃ – kāmataṇhā bhavataṇhā vibhavataṇhā, idaṃ vuccati – ‘dukkhasamudayaṃ ariyasaccaṃ’

‘‘Katamañca, dukkhanirodhaṃ ariyasaccaṃ?

Yo tassāyeva taṇhāya asesa-virāga-nirodho cāgo paṭinissaggo mutti anālayo, idaṃ vuccati – ‘dukkhanirodhaṃ ariyasaccaṃ’

‘‘Katamañca, dukkhanirodhagāminī paṭipadā ariyasaccaṃ?

Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ :–

sammā-diṭṭhi, sammā-saṅkappo, sammā-vācā, sammā-kammanto, sammā-ājīvo, sammā-vāyāmo, sammā-sati, sammā-samādhi. Idaṃ vuccati – ‘dukkhanirodhagāminī paṭipadā ariyasaccaṃ’.

Pavattite ca pana bhagavatā dhammacakke bhummā devā saddamanussāvesuṃ – ‘‘etaṃ bhagavatā bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin”ti.

Bhummānaṃ devānaṃ saddaṃ sutvā cātummahārājikā devā saddamanussāvesuṃ – ‘‘etaṃ bhagavatā bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ, appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin”ti.

Cātummahārājikānaṃ devānaṃ saddaṃ sutvā tāvatiṃsā devā saddamanussāvesuṃ – ‘‘etaṃ bhagavatā bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ, appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin”ti.

Tāvatiṃsānaṃ devānaṃ saddaṃ sutvā yāmā devā saddamanussāvesuṃ – ‘‘etaṃ bhagavatā bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ, appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin”ti.

Yāmānaṃ devānaṃ saddaṃ sutvā tusitā devā saddamanussāvesuṃ – ‘‘etaṃ bhagavatā bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ, appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin”ti.

Tusitānaṃ devānaṃ saddaṃ sutvā nimmānaratī devā saddamanussāvesuṃ – ‘‘etaṃ bhagavatā bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ, appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin”ti.

Nimmānaratīnaṃ devānaṃ saddaṃ sutvā paranimmitavasavattī devā saddamanussāvesuṃ – ‘‘etaṃ bhagavatā bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ, appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin”ti.

Paranimmitavasavattīnaṃ devānaṃ saddaṃ sutvā brahmakāyikā devā saddamanussāvesuṃ – ‘‘etaṃ bhagavatā bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin-ti.

Tasmātiha, bhikkhave, ‘idaṃ dukkhan’ti yogo karaṇīyo, ‘ayaṃ dukkhasamudayo’ti yogo karaṇīyo, ‘ayaṃ dukkhanirodho’ti yogo karaṇīyo, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo’’ti.

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如来、阿拉汉、正自觉者在巴拉纳西仙人落处的鹿野苑所转之无上法轮,于世间不能被沙门、婆罗门、天、魔、梵或任何人所逆转。此即是:对四圣谛的宣說、開示。

哪 四种呢?

对苦圣谛的宣說、開示;

对苦集圣谛的宣說、開示;

对苦灭圣谛的宣說、開示;

对导至苦灭之道圣谛的宣說、開示。

何谓苦圣谛?生是苦,老是苦,死是苦, 愁、悲、苦、忧、恼是苦,所求不得是苦。简而言之: 五取蕴即苦。

何谓苦集圣谛?此爱是再有,与喜、贪俱, 于处处而喜乐,这就是:欲爱、有爱、无有爱。贤友们, 这称为‘苦集圣谛’。

何谓苦灭圣谛?即是那爱的无余离、灭、舍弃、舍离、解脱、无执著。贤友们,这称为‘苦灭圣 谛’。

何谓导至苦灭之道圣谛?此即八支圣道, 这就是:正见、正思维、正语、正业、正命、正精进、 正念、正定。

当法轮已被世尊所转时,地居诸天发出声言:“这个 被世尊在巴拉纳西仙人落处的鹿野苑所转之无上法轮, 于世间不能被沙门、婆罗门、天、魔、梵或任何人所逆转!”

听到地居诸天的声音之后,四大王天发出声言:“这个被世尊在巴拉纳西仙人落处的鹿野苑所转之无上法 轮,于世间不能被沙门、婆罗门、天、魔、梵或任何人 所逆转!”

听到四大王诸天的声音之后,三十三天发出声言: “这个被世尊在巴拉纳西仙人落处的鹿野苑所转之无上 法轮,于世间不能被沙门、婆罗门、天、魔、梵或任何 人所逆转!”

听到三十三诸天的声音之后,亚马诸天发出声 言…

听到亚马诸天的声音之后,喜足诸天发出声言…

听到喜足诸天的声音之后,化乐诸天发出声言…

听到化乐诸天的声音之后,他化自在诸天发出声言…

听到他化自在诸天的声音之后,梵身诸天发出声言…

是故此（諸）比丘！此是苦，應勉勵！此是苦集，應勉勵！此是苦滅，應勉勵！此是順苦滅之道，應勉勵！」

There appears in the world a Tathagata, an Arahat, a fully awakened one. He proclaims the truth, lovely in its beginning, lovely in its middle, lovely in its ending, both in the spirit and in the letter; the holy life he makes known, in all its fullness and in all its purity.

The matchless Wheel of Dhamma set in motion by the Tathagata, the Consummate One, the supremely Enlightened One, in the Deer Park at Isipatana near Varanasi, cannot be set in motion by a recluse or brahmana or Deva or Mara or Brahma or by anyone in the world. That is to say, the proclamation of the Four Noble Truths, by way of elucidating and teaching them.

What are the four? It was a proclamation of the Noble Truth of suffering (dukkha); of the Noble Truth of the cause of suffering; the Noble Truth of the cessation of suffering; the Noble Truth of the Path leading to the cessation of suffering.

"What is the Noble Truth of suffering? Birth is suffering; aging is suffering; death is suffering; grief, lamentation, bodily pain, mental pain and despair are suffering; not getting what one desires, that too is suffering: In brief the five aggregates subject to grasping are suffering.

What is the Noble Truth of the cause of suffering? It is this craving which produces re-becoming (re-birth) accompanied by passionate greed, and finding delight now here now there, namely the craving for sense pleasures, craving for existence and craving for non-existence (self-annihilation). This is called the Noble Truth of the arising of suffering.

"What is the Noble Truth of the cessation of suffering? It is the complete cessation of that very craving, giving it up, relinquishing it, liberating oneself from it, and detaching oneself from it. This is called the Noble Truth of the cessation of suffering.

And what is the Noble Truth of the Path leading to the cessation of suffering? It is this Noble Eightfold Path itself, namely: right understanding, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

8. Ariyo Aṭṭhaṅgiko Maggo

Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammā-diṭṭhi sammā-saṅkappo sammā-vācā sammā-kammanto sammā-ājīvo sammā-vāyāmo sammā-sati sammā-samādhi.

‘‘Katamāca, sammādiṭṭhi? Yaṃ kho, dukkhe ñāṇaṃ, dukkhasamudaye ñāṇaṃ, dukkhanirodhe ñāṇaṃ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ, ayaṃ vuccati – ‘sammādiṭṭhi’.

‘‘Katamo ca, sammāsaṅkappo? Nekkhammasaṅkappo, abyāpādasaṅkappo, avihiṃsāsaṅkappo, ayaṃ vuccati – ‘sammāsaṅkappo’.

‘‘Katamā ca, sammāvācā? Musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī, ayaṃ vuccati – ‘sammāvācā’.

‘‘Katamo ca, sammākammanto? Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, ayaṃ vuccati – ‘sammākammanto’.

‘‘Katamo ca, sammā-ājīvo? Idha, ariyasāvako micchā-ājīvaṃ pahāya sammā-ājīvena jīvikaṃ kappeti, ayaṃ vuccati – ‘sammāājīvo’.

‘‘Katamo ca, sammāvāyāmo? Idha bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati;

uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati;

anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati;

uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati, ayaṃ vuccati – ‘sammāvāyāmo’.

 ‘‘Katamā ca, sammāsati? Idha bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Vedanāsu vedanānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ; citte cittānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ; dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ, ayaṃ vuccati – ‘sammāsati’.

‘‘Katamo ca, sammāsamādhi? Idha, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.

Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati.

Pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati.

Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.  Ayaṃ vuccati – ‘sammāsamādhi’.

Ayaṃ kho sā majjhimā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati.

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此即八支圣道, 这就是:正见、正思维、正语、正业、正命、正精进、 正念、正定。

什么是正见呢?贤友们,苦之智、苦集之智、苦灭之智、导至苦灭之道之智。贤友们,这称为‘正见’。

什么是正思维呢?出离思维、无恚思维、 无害思维。贤友们,这称为‘正思维’。

什么是正语呢?离虚妄语、离离间语、离 粗恶语、离杂秽语。贤友们,这称为‘正语’。

什么是正业呢?离杀生、离不与取、离欲 邪行。贤友们,这称为‘正业’。

什么是正命呢?贤友们,于此,圣弟子舍 离邪命,以正命而营生。贤友们,这称为‘正命’。

什么是正精进呢?贤友们,于此,比库为了未生之恶、不善法的不生起,生起意欲、努力、激发精进、策励心、精勤;为了已生之恶、不善法的的断除,生起意欲、努力、激发精进、策励心、精勤;为了未生之善法的生起,生起意欲、努力、激发精进、策励心、精勤;为了已生之善法的住立、不忘、增长、广大、修习、圆满,生起意欲、努力、激发精进、策励心、精勤。贤友们,这称为‘正 精进’。

什么是正念呢?贤友们,于此,比库于身 随观身而住,热诚,正知,具念,调伏对世间的贪、忧; 于受随观受而住,热诚,正知,具念,调伏对世间的贪、忧;于心随观心而住,热诚,正知,具念,调伏对世间的贪、忧;于法随观法而住,热诚,正知,具念,调伏对世间的贪、忧。贤友们,这称为‘正念’。

什么是正定呢?贤友们,于此,比库已离 诸欲,离诸不善法,有寻、有伺,离生喜、乐,成就并 住于初禅。寻伺寂止,内洁净,心专一性,无寻、无伺, 定生喜、乐,成就并住于第二禅。 离喜,住于舍,念与正知,以身受乐,正如圣者们所说的‘舍、具念、乐住’,成就并住于第三禅。舍断乐与舍断苦,先前的喜、忧已灭没,不苦不乐,舍念清净,成就并住于第四禅。贤友们,这称为‘正定’

此即是那为 如来所证正觉,引生眼,引生智,转向寂止、证智、正 觉、涅槃的中道。

This is this Noble Eightfold Path, namely: right understanding, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

1) What is right understanding? It is this knowledge of suffering, knowledge of the arising of suffering, knowledge of the cessation of suffering, knowledge of the path leading to the cessation of suffering — this is called right understanding.

2) What is right thought? Thought of renunciation, thought of goodwill, thought of not harming — this is called right thought.

3) What is right speech? Abstention from false speech, abstention from tale-bearing, abstention from harsh (abusive) speech, abstention from idle chatter (gossip), this is called right speech.

4) What is right action? Abstention from killing, abstention from stealing, abstention from illicit sexual indulgence, this is called right action.

5) What is right livelihood? Herein (in this dispensation) the ariyan disciple avoiding wrong livelihood, makes his living by right livelihood, this is called right livelihood.

6) What is right effort? Herein a monk puts forth will, strives, stirs up energy, strengthens his mind, exerts himself to prevent the arising of evil, of unwholesome thoughts that have not yet arisen; puts forth will... (as before) to banish the evil, unwholesome thoughts that have already arisen; puts forth will... to develop wholesome thoughts that have not yet arisen; and puts forth will, strives, stirs up energy, strengthens his mind, exerts himself to maintain, to preserve, increase, to bring them to maturity, development, and to complete the wholesome thoughts that have arisen. This is called right effort.

7)What is right mindfulness? Herein a monk lives practicing body contemplation on the body, ardent, clearly comprehending and mindful (of it), having overcome covetousness and dejection concerning the world (of the body).

"He lives practicing feeling-contemplation on the feelings, ardent, clearly comprehending and mindful (of it) having overcome covetousness and dejection concerning the world (of feelings).

"He lives practicing mind-contemplation on the mind, ardent, clearly comprehending and mindful (of it) having overcome covetousness and dejection concerning the world (of the mind).

"He lives practicing mind-object contemplation on the mind objects, ardent, clearly comprehending and mindful (of it) having overcome covetousness and dejection concerning the world (of mental objects). This is called right mindfulness.

8) And what is right concentration? Herein a monk aloof from sense desires, aloof from unwholesome thoughts, attains to and abides in the first meditative absorption (jhana) which is detachment-born and accompanied by applied thought, sustained thought, joy, and bliss.

"By allaying applied and sustained thought he attains to, and abides in the second jhana which is inner tranquillity, which is unification (of the mind), devoid of applied and sustained thought, and which has joy and bliss.

"By detachment from joy he dwells in equanimity, mindful, and with clear comprehension and enjoys bliss in body, and attains to and abides in the third jhana which the noble ones (ariyas) call: 'Dwelling in equanimity, mindfulness, and bliss.'

"By giving up of bliss and suffering, by the disappearance already of joy and sorrow, he attains to, and abides in the fourth jhana, which is neither suffering nor bliss, and which is the purity of equanimity-mindfulness. This is called right concentration.

"This is called the Noble Truth of the Path leading to the cessation of suffering.

9. Loka-dhamma Sutta (世間之法)

Lābho alābho ayaso yaso ca,

Nindā pasaṃsā ca sukhaṃ dukkhañca;

Ete aniccā manujesu dhammā,

Asassatā vipariṇāmadhammā.

Ete ca ñatvā satimā sumedho,

Avekkhati vipariṇāmadhamme;

Iṭṭhassa dhammā na mathenti cittaṃ,

Aniṭṭhato no paṭighātameti;

Cittaṃ na pariyādāya tiṭṭhati.

Tassānurodhā atha vā virodhā,

Vidhūpitā atthaṅgatā na santi;

Padañca ñatvā virajaṃ asokaṃ,

Sammappajānāti bhavassa pāragū-ti

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利;衰; 称; 讥;毀;譽; 乐;苦,如是一切诸法皆俱,於人之世間悉无常,有变易之法是无恆,具念之有智者知此,善观察为变易之法,於可爱之法心不动,     於非可爱亦不得瞋(亦永尽其心而不住), 随着順逆皆得消散, 消灭而业已归于無,了知离尘无忧之位,若超越於有则正知.

Gain and loss, fame and defame, praise and blame, pleasantness 
and pain, these things are transient in human life; 
not perpetual, they are changing things.

The wise mindful ones know this 
and reflect on the changing nature of things. 
 Pleasant things do not stir. Unpleasant things do not annoy him. All likes and dislikes are dispelled by him; eliminated and abolished

Aware now of the stainless, griefless state; he fully knows, having gone beyond.