CHAPTER VI The Five Mental Powers （第六章 五力）3

CHAPTER VI

The Five Mental Powers

(Bala)

第六章 五力

I shall give an illustration. There is a species of bull called usabha. It is a bull worth more than a thousand ordinary bulls.

例如，有一种公牛，叫做「牛王」(usabha译者按：牡牛)，这只牛王的价值远超过千万头普通的公牛。

If the characteristics and distinctive signs of that bull be recognized, and it be reared and nurtured properly,

如果这只牛王明显的特征被认出来了，牠会被妥适的饲养、培育，

its limbs and marks will develop, and its strength and powers will increase.

牠的四肢会发达，体能会增强。

It can then guard even a hundred cattle pens from the incursions of lions and leopards.

然后，牛王会保护上百的家畜，以防止狮、豹的侵入。

【只要是有牛王在的牧场，就可以避免大部份的疾病与传染病。一般人的居家环境，要是周遭安插木桩，每七间房子成一列，朝同一方向。就可以避免大部份的疾病与传染病。就好像那迪‧毗萨拉公牛可以同时拉动五百辆的二轮货车一样（译者按：参见《小部》《本生经》Ekaka Nipāta, Kuruṅga-vagga, 28, Nandi Visāla Jātaka）。(编按：文中说：「居家环境，要是周遭安插木桩」，可能基于标明地界，以免被侵犯。「每七间房子成一列，朝同一方向」，可能是某时某地的民情。若顺应民情，个个相安。至于如此作法对「避免大部份的疾病与传染病」，应无关联。此事也无记载在《本生经》中）。】

If the owner of such a bull is ignorant of its potential,

如果这只牛王的主人对于这些情形一无所知，

and if thus he does not rear and nurture it properly but keeps and tends it just as he would any other ordinary bull;

因此没有加以适当的饲养、培育，只像一般公牛一样去照料。

if he employs it in ploughing and drawing carts in company with other bulls;

如果这位主人将这只公牛跟其他公牛一样对待，一同去耕种，一同去拉二轮货车，

then its distinctive marks and limbs will fail to develop and its strength and powers will remain dormant.

那么这只牛王明显的特征与四肢就不会发育，牠的体能还是潜伏的。

It will thus live and die just like any other bull.

这只牛王会像其他公牛一样的生长、死亡。

A knowing owner, however, will separate such a bull from the rest and keep it in a specially constructed shed.

不过，一位内行的主人就会将这只牛王与其他公牛隔离开来，将牠安置在一间特别建造的牛舍当中。

He will cover the floor of the shed with clean sand and will fix a ceiling to the roof.

这位主人会铺上干净的细沙，屋顶上加盖天花板，

He will keep the shed clean and will feed the bull with paddy and pulses fit for human consumption.

清除这间牛舍里排泄物，并以适合人类食用的米、豆饲养。

He will wash and bathe it.

这位主人会替牠洗净，然后再抹上香料。

In such a case, the distinctive marks and limbs will develop, and its strength and powers will increase enormously.

在这种情形下，这只牛王的明显特征与四肢会发育成长，并且培育出巨大的体能。

In this Buddha Sāsana, neyya individuals (requiring guidance) resemble the owner of the bull.

在当今的佛法时期里，未了的修行人就像公牛的主人，

The five powers of these neyya individuals resemble the usabha bull.

这些未了修行人的五力就像牛王，

The Satipaṭṭhāna Vibhaṅga, Sammāpadhāna Vibhaṅga, Iddhipāda Vibhaṅga, Indriya Vibhaṅga, Bo-jjjhaṅga Vibhaṅga, and Maggaṅga Vibhaṅga, of the Abhidhamma Piṭaka,

论藏中的《正念分别论》、《正勤分别论》、《如意足分别论》、《根分别论》、《觉支分别论》、《道支分别论》，

and the Mahāsatipaṭṭhāna Sutta, Satipaṭṭhāna Saṃyutta, Indriya Saṃyutta, Bala Saṃyutta, and Bojjhaṅga Saṃyutta of the Sutta Piṭaka,

经藏中的《大念住经》、《念住相应》、《正勤相应》、《根相应》、《力相应》、《觉支相应》，

resemble the expository books which expound the distinctive signs, marks and characteristics of usabha bulls,

就像世间上的说明书，可以指出牛王明显的特征，

the methods how such bulls are to be reared and taken care of, and the strength and powers that such bulls can attain if reared and nurtured properly.

以及如何加以适当的饲养、培育，使牛王的体魄强壮。

Those neyya individuals who through ignorance do not attempt to develop the five powers through the work of meditation

这些未了的修行人，由于无知的缘故，无法经由禅修的工夫来开发五力，

and who thus remain satisfied with the lower attainments within the Sāsana, such as dāna, sīla, and the study of scriptures (pariyatti),

因而满足于佛法中初阶的成就，例如布施、持戒、研究经教等，

resemble the ignorant owner of an usabha bull who does not rear and nurture it properly.

就像不认识牛王的主人，不会给予适当的养育一样。

In this world, there are many kinds of worldly undertakings.

在这个世界上，存在着许多世间的事业。

There are undertakings that can be accomplished by the strength of wealth, and there are undertakings that can be accomplished by the strength of knowledge.

这些事业可以经由财富的力量来完成，有些事业则可以经由知识的力量来完成。

Even in the case of the cultivation of land, several kinds of strength are needed for its accomplishment.

甚至在土地的耕作上，也需要几种力量来完成。

Sometimes the strength of wealth has to be gathered first, and at other times the strength of knowledge.

有时候，首先需要储蓄财富的力量，其余才是知识的力量。

Preparatory education and study constitute the gathering of the strength of knowledge.

先前的教育与研究凝成了知识的力量。

Similarly, in the Buddha Sāsana, there are five powers needed for the work of samatha, vipassanā, and the attainment of the holy paths and fruits and Nibbāna.

同样的，在佛法中，为了修习「禅定」、「直观」，以及证得圣道、果与涅槃，就需要「五力」。

It is only when these powers are first brought together that the great works mentioned can be undertaken.

当这些「力」先累积了，上述的巨大工作才有可能发展。

Those persons who do not possess even one of the five powers cannot evoke a desire to undertake these great tasks.

连五力之力都没有具足的人，就不可能激起去进行这些巨大任务的欲望，

It does not occur to them that those great tasks can be accomplished in this life.

这些巨大的工作就不会在今生中完成。

They live forgetfully and without determination.

他们过得很不用心，也缺少决定的力量。

If it is pointed out to them that the tasks can be accomplished, they do not wish to hear it.

如果向他们说，可以完成这些任务，他们也不想听。

They do not know that such untoward thoughts occur to them because they are utterly impoverished in their spiritual powers.

他们不知道这些障碍的思想之所以降临到他们，是因为他们在「力」上面全然荒芜。

They lay the blame at the door of pāramī, or dvi-hetuka, or at the unfavorable times.

他们在「波罗蜜」或「二因」或现世的门前感到羞愧。（译者按：有些人相信除非「波罗蜜」成熟了，否则是不会证得圣道与圣果；有些人相信现在是「二因」时代，因此，在今生是没有办法证得圣道与圣果。）

If, however, these people set up work in one of the satipaṭṭhāna, such as in ānāpānasati,

不过，如果这些人在「正念」当中的一项功课安立起来，例如「出入息念」，

and if thereby they set up the three powers of saddhā, viriya, and sati, such untoward thoughts will certainly disappear.

如果他们因而建立「信力」、「精进力」、「念力」，这种顽强的思想一定会消失，

It is inevitable that new wholesome thoughts must arise.

而善业思想必然会生起。

This is because they have developed their strength.

这是因为他们已经开发了强势的力量。

This is how the strength is developed.

这就是如何开发这种力量的方式。

Although such a person cannot as yet attain an insight into body and mind,

虽然这种修行人还不能证入「名」与「色」；

the weak faith grows through the control exercised over craving for material wants (paccayāmisa) and worldly achievements (lokāmisa).

可是，经由对于「财、食、味欲望」、「世间财欲望」的控制，还是可以开发出微弱的「信」；

The weak energy grows through control of lassitude.

经由「懈怠」的控制，还是可能开发出微弱的「精进」；

Weak mindfulness grows through control of absent-mindedness. Concentration and wisdom, too, gather strength through control of distraction and delusion.

经由「散乱」与「迷惑」的控制也可以增强「禅定」与「智慧」。

When these powers grow, it is inevitable that there must be a change in the mind of the meditator.

当开发这些「力」的时候，他的内心必然会发生变化。

A person who is afflicted with a major disease has no desire to take an interest in the ordinary affairs and activities of the world.

例如，一位饱受痲疯病折磨的人，他对于一般事物与世间的事业会失去兴趣。

But if, after taking proper medicine and treatment, his grave illness is gradually cured and he is aroused from his apathy, it is inevitable that he will again take interest in normal activities.

但是如果用适当的药物治疗，这种大病就会逐渐痊愈，脱离冷漠感，重新振奋起来，这是不可避免的。

Here, the five unwholesome opposing forces, i.e., craving, lassitude, etc., resemble major diseases.

「欲望」、「懈怠」、「失念」、「散乱」、「迷惑」这种恶业，就像五种大病；

The work of tranquillity and insight meditation resembles the affairs and activities of the world.

佛法中的「禅定」、「直观」就像世间的庶务与事业；

Work in the field of satipaṭṭhāna, such as mindfulness of breathing, resembles the proper medicines and treatment taken.

例如，四念住的「出入息念」，就像用药物去治疗。

The rest of this comparison can be easily understood.

其余的类比就很容易了解了。

Hence did the Buddha say: “He develops the powers of faith, energy, mindfulness, concentration and wisdom.” (“saddhābalaṃ bhāveti…”)

因此，佛陀会如是说：「修习信力！修习精进力！修习念力！修习定力！修习慧力！」（译者按：见经藏‧《相应部》‧大品‧力相应第六，Gaṅgā-peyyāla-vagga, Balādi-sutta第一经至第十二经）

In this world, the strength of builders lies in good tools, such as awls, chisels, axes, knives, saws, etc.

在这个世界上，建筑师的力量是依靠完善的工具，例如锥子、凿子、斧、刀、锯子等等。

Only when equipped with such tools can they undertake to build.

只有当这位建筑师拥有这种力量，他才有可能着手去建立寺庙、房舍等等。（在木匠、铁匠、金匠、木雕师等人的工作上，他们也分别有各自的力量，他们的力量包括了完善的工具与配备，只有这样子，他们才能完成他们的工作。）

Similarly, in the Sāsana, the tools of tranquillity and insight meditation (samatha) and (vipassanā) for achieving the knowledge of the paths and fruitions of Sainthood (magga-and phala-ñāṇā) consist of

同样的，在佛法中，为了证得「道智」（四向）、「果智」（四果），修习「禅定」与「直观」的工具包括了

developed faith, developed energy, developed mindfulness, developed concentration and developed wisdom (bhāvanā-saddhā, etc.),

「修习信」、「修习精进」、「修习念」、「修习定」、「修习慧」，

which are developed through one of the satipaṭṭhānas, such as mindfulness of breathing.

并且是经由「四念住」中的「出入息念」来开发的。

These five powers are the strength of meditators (yogā vacara).

「五力」就是瑜伽行者的力量（译者按：yogāvacara是指修习「禅定」，或修习「直观」，或两者兼修的人）。

Hence these five powers must be developed in order to undertake successfully the work of tranquillity and insight meditation within the Buddha Sāsana.

因此，在佛法中，想要在修习禅定、直观有所成就，必须开发五力。

This is the meaning of the word bhāveti (he develops) in the text quoted above.

这就是上面所引述的偈颂中「修习」(bhāveti)的意义。