安那般那手册中英对照版.docx

1、安那般那手册中英对照版缩写词汇 巴利语发音 下载字体Manual of Mindfulness of Breathing安那般那手册npna DpanibyLedi Saydaw Mahthera,Aggamahpaita, D. Litt. 雷迪西亚多著Translated into English byU Sein Nyo Tun(Late of the Indian Civil Service)Prepared and presented byS.S. Davidson英译汉：miaohuang中英对照版：2013-6-17Buddhist Publication SocietyKand

2、y Sri LankaThe Wheel Publication No. 431/432Published in 1999Copyright 1999 by Buddhist Publication Society ISBN 9552401941For this edition the original translation by U Sein Nyo Tun has been modified in certain respects to improve readability. BPS Online Edition (2011) Digital Transcription Source:

3、 BPS Transcription ProjectFor free distribution. This work may be republished, reformatted, reprinted and redistributed in any medium. However, any such republication and redistribution is to be made available to the public on a free and unrestricted basis, and translations and other derivative work

4、s are to be clearly marked as such.免费发行。本作品允许任何媒体形式的再版、重排、重印、印发。然而，任何此类再版与分发须以对公众免费与无限制的形式进行，翻译及其他衍生作品也要清楚标明本声明。ContentsEditors Foreword编者序言The Venerable Ledi Araavihravs Mahthera of Monywa, better known as the Venerable Ledi Saydaw, Aggamahpaita, D. Litt., is described in the short biography reprod

5、uced at the end of this work as “perhaps the outstanding Buddhist figure of this age.”The essential meaning is that if one is established in mindfulness of the body, one can successfully undertake the work of tranquillity and insight, because one has firm control over ones mind and thus it is certai

6、n that in this very life one cannot miss Nibbna. If, however, like the madman, one has no control over ones mind because one continues to live apart from the work of mindfulness of the body, one is unable to approach the work of tranquillity and insight, and hence will miss Nibbna.There are many deg

7、rees of control over ones mind. In this world, ordinary persons who are not insane have sufficient control over their minds to perform their various day to day tasks, to fulfil both their individual and social responsibilities. This is one kind of control.“Making the mind extremely delighted” (abhip

8、pamodaya citta) means that when the perception of the mind is extremely clear, one makes the mind extremely delighted by repeatedly entering the first and second jhnas (which are associated with rapture, pti).Of this there can be little doubt, and this is the very reason why every attempt should be

9、made to make known to Western readersand in particular English-speaking readersas many as possible of the numerous works originally written by him either in Pli or Burmese. These works are clear and precise expositions of Buddhism, suited to people of wide and differing abilities and understanding,

10、and are invaluable aids for the study and practice of Dhamma in all its aspects.Of works already translated into English every credit must be given to the Pali Text Society, England, for publishing as early as 191314, in their Journal for those years, a translation of selected passages of Yamaka Puc

11、ch Vissajjan“Some Points in Buddhist Doctrine”and again in their Journal for 191516 a translation, by U Shwe Zan Aung, B.A., of the Pahnuddesa Dpan or “Philosophy of Relations.”But it is to Burma that so much is owed for continuing with the translation into English and publication of the works of th

12、is Saydaw, through the medium of the periodical The Light of the Dhamma, which was printed by the Union Buddha Ssana Council Press. The Inaugural Number of this periodical first appeared in 1952 but, unfortunately, publication ceased about eleven years later in 1963, though the publication was reviv

13、ed about 1979.During these first eleven years some seven major works or Dpans, translated by various hands, had been published, in serial form, in The Light of the Dhamma, and all these works continue to be available, both separately and combined together in one volume, The Manuals of Buddhism, publ

14、ished by the Department of Religious Affairs, Rangoon. Regrettably this book, as well as other Buddhist publications, are often extremely difficult to obtain outside Burma and sometimes can be found only in public, university, or Buddhist libraries.Although in the short biography reproduced hereafte

15、r a figure of more than seventy works is shown to have been written by the Venerable Saydaw, when shorter articles not already recorded and many relevant letters, etc., are included, the final figure may well exceed a hundred, as further research continues and an attempt is made to compile a compreh

16、ensive list. In addition, two separate biographies which have been written about Ledi Saydaw still await a competent translator into English and a donor to sponsor publication.The reputation of Ledi Saydaw still lives on in Burma and in the Buddhist world. He was a bhikkhu of great learning and a pr

17、olific writer with a unique style of exposition, and although there are some traditionalists who do not support or agree with some points in his interpretations, there are others who find them of great interest. He was also an austere bhikkhu, yet a very human one, who would often write a whole trea

18、tise or a long letter in reply to a question asked by one of his supporters or enquirers.Apart from accepting many bhikkhu-students from various parts of Burma in order to impart Buddhist education to them, Ledi Saydaw also toured many regions of the country for the purpose of propagating the Buddha

19、 Dhamma. He often delivered discourses on the Dhamma, established Abhidhamma classes and meditation centres, and composed Abhidhamma verses or Abhidhamma summaries, which he taught to his Abhidhamma classes.In the year 1910, while residing at Masoyain Monastery in Mandalay, the Venerable Ledi Saydaw

20、together with the Abhidhaja Mahrahaguru, Masoyain Saydaw of Mandalay (President of the Sixth Great Buddhist Council), the Venerable Saydaw U Nya (who also translated into English Ledi Saydaws Pahnuddesa Dpan (or Paccayuddesa Dpan)“The Concise Exposition of the Pahna Relations,” but published under t

21、he title The Buddhist Philosophy of Relations), and U Shwe Zan Aung B.A.founded the Burma Buddhist Foreign Mission. This project was carried on by the Masoyain Saydaw of Mandalay until the death of his English-educated colleague in this undertaking, the Saydaw U Nya, some thirteen years after the de

22、ath of the Venerable Ledi Saydaw in 1923.There are still monasteries in Burma where his teachings and expositions are preserved and continue to be studied, such as the Kyaikkasan Ledi Meditation Centre in Rangoon, as well as the one established by Ledi Saydaw himself near Monywa under the name Ledit

23、awya Monastery.It is well known that at Mandalay in Burma in 1856 King Mindon (185277) conceived the meritorious idea of having the Pli Tipiaka carved on marble slabs in order to ensure the preservation of the Teaching. The work took from 1860 to 1868 and involved 729 slabs. In 1871 King Mindon conv

24、ened the Fifth Buddhist Council. Outside Burma, however, it is not so well known that a similar mark of respect for the works of the Venerable Ledi Saydaw was made by his supporters at Monywa in Upper Burma after his death. This recognition and treatment of a Buddhist monks works must be unique and

25、gives some indication of the immense importance attached to them.In view of the importance of Ledi Saydaws works and the difficulty of obtaining them in the West, every effort must be made to collect as many of them as possible, either in Pli, Burmese, or translation, and make them accessible to the

26、 West by adding them, by way of presentation, to the large number of his works already held by the British Library in London, where they would continue to be available to bhikkhus, scholars, students, and other readers.In undertaking the printing of the npna Dpan, however, a small effort is being ma

27、de to make this essential exposition available to interested students and readers in both the East and the West. This is done with the earnest wish that others will be encouraged thereby to help make the works of the Venerable Ledi Saydaw known to a wider audience.The Venerable Ledi Saydaw wrote the

28、 npna Dpan in Burmese, but the retention or use of Pli words in translations has always been considered essential; for, in case any doubt might arise as to the translators rendering, the quoting of the Pli ensures that a clear and definite meaning, which may vary in accordance with the context in wh

29、ich they are used, is most often to be found in the original Pli and its Commentaries. In addition to the invaluable aid it provides for students and other interested readers, as a means of reference for study purposes the inclusion of Pli also adds to the translation the savour of the language of t

30、he Buddha himself, as found in the Pli Canon, together with the voice of elucidation of its commentators.S.S. DavidsonSouthsea, 1996中译前言本资料的英译部分是BPS的2011修订版，中译是依据它翻译而来的。后期参照aimwell的修订版进行修正。在后期修正中，发现aimwell版本中有些段落是BPS版本中所没有的，这些段落并非可有可无，估计是各种原因导致BPS版本遗失了这些段落。所以本人把这些段落也添加到了本书中。另外，原BPS版的经文和译文的顺序是：英译、巴利经

31、文。本人依照习惯，调整为巴利经文、英译、中译。BPS和aimwell关于本资料的相关网页分别是：http:/www.bps.lk/olib/wh/wh431-u.htmlhttp:/www.aimwell.org/Books/Ledi/Anapanasati/anapanasati.html另外，巴利经文的中译，是基于元亨寺和清净道论的文字修改而成。中译有两个版本：中英对照版和中文版。中文版是由中英对照版去除了英文部分，以及对一般读者意义不大的巴利词汇而成，显得干净美观一点。但是中英对照版包含更多的背景信息，比如aimwell修订版哪里出错了，还有译者在翻译上有什么疑难等。本文件随时会更新，修正错误。最新的文件请从下面地址获取。如果发现任何错误，也请提交到该网址：安那般那念参考资料：清净道论2009修订版 P267 “安般念”节。（权威）修学入门玛欣德尊者，业处篇。（通俗）正念之道帕奥禅师，“安般入门”节、“身念处 甲、安般念”节如实之见帕奥禅师，第一讲智慧之光帕奥禅师，第三、四章止观法要玛欣德尊者，P55起安那般那念-本雅难陀法师主讲念住呼吸阿迦李达摩达罗尊者入出息念修法管窥德雄尊者 整理观呼吸-平静的第一堂课、佛教禅修直解（同书异译，推荐）德宝法师其他参考资料下载：摄阿毗达摩义论阿毗达摩概要精解摄阿毗达摩义论-表解http:/