---
title: XVI. 如何圓滿明和解脫 How Knowledge and Deliverance are Achieved
description: "XVI. How Knowledge and Deliverance are Achieved"
---

XVI. How Knowledge and Deliverance are Achieved

XVI. 如何圓滿明和解脫

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:

關于如何通過安那般那念圓滿內觀(vipassanā)、道智(magga-ñāṇa)、和果智(phala-ñāṇa)，佛陀在《安那般那念經》中是這樣說的：

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.

諸比丘，如何修習七覺支，如何廣修習者，而令明與解脫圓滿。于此，諸比丘!有比丘依止遠離、依止離貪、依止滅，依止舍遣，以修習念等覺支。修習擇法等覺支……乃至……修習精進等覺支……乃至……修習喜等覺支……乃至……修習輕安等覺支……乃至……修習定等覺支……乃至……依止遠離、依止離貪、依止滅、依止舍遣，修習舍覺支。諸比丘!如是修習七覺支，如是廣修者，圓滿明與解脫。

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).」

遠離(viveka)、離貪(virāga)、滅(nirodha)、舍遣(vosagga)都是涅槃的別名。「依止遠離(vivekanissita)」等詞的意思是，「為在今生到達涅槃而修習」，它也稱為「依止輪迴結束(vivaṭṭanissita)」。如果只是努力去獲取利益，就是「依止生命輪迴(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.

如果禪修者依照計數的方法、隨逐的方法、安住的方法(通過安住的方法可以達到近行定(upacāra-jhāna)和安止定(appanā-jhāna))，圓滿四念住和七覺支。但是如果他如此修習時，向往于死後再生為天人或梵天，這七覺支就變成「依止輪迴」。如果他在成就近行定、安止定、和無常隨觀後，突然停止修習，他就容易傾向于依止輪迴。因此句子「依止遠離、依止離貪、依止滅、依止舍遣 (vivekanissitaṃ, virāganissitaṃ, nirodhanissitaṃ, vossaggaparināmiṃ)」強調懷有在今生達到輪迴結束的目的而努力的必要性，並且在達到近行定和安止定等成就後不能停止不前。「輪迴(vivaṭṭa)的結束」意味著涅槃。

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.

在佛陀教法期的當今年代，修行者有機會成就涅槃—輪迴的結束，因此他們應當盡最大可能去取得這項成就。他們希望輪迴的結束，所以他們必須為明(vijjā)和解脫(vimutti)而努力。為了成就明與解脫，他們必須圓滿七覺支(satta bojjhaṅga)。為了圓滿七覺支，他們必須圓滿四念處(cattāro satipaṭṭhāna)。為了圓滿四念處，他們必須修習安那般那念(ānāpānasati)。如果安那般那念、四念處、七覺支、明和解脫得以圓滿，三十七菩提分(bodhipakkhiyā dhammā)同樣也得以圓滿。這就是《安那般那念經》的濃縮含意。

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).

快速成就明與解脫的方法，無非就是第四組四法所描述的。它說「學隨觀無常我將出息和入息，等(aniccānupassī assasissāmīti sikkhati) 」。圓滿七覺支，就能圓滿明和解脫—也即入流者的道和果(sotāpatti-magga-phala)，禪修者能在今生到達「輪迴的結束」—有余涅槃(sa-upādisesa-nibbāna)，從而斷除有身見(diṭṭhi)、戒禁取、疑(vicikicchā)三結，從惡行(duccarita)和邪命(durājīva)中解放出來，不會再生于惡趣地(apāya loka；比如，再生為畜生、阿修羅、或地獄)。