DN 22 · 大念处经
19. 大念处经
9. Mahāsatipaṭṭhānasuttaṃ
372如是我闻：有一次，世尊住在俱卢国一个名叫剑磨瑟昙的镇上。那时，世尊对在场的比丘们说：“比丘们。”那些比丘回应世尊：“尊者。”世尊便这样开示：
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kurūsu viharati kammāsadhammaṃ nāma kurūnaṃ nigamo. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhaddante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –
3标列
Uddeso
4标列
Uddeso
373“比丘们，这条路是独一无二的，是为了使众生获得清净，为了超越忧愁和悲泣，为了灭除痛苦和忧伤，为了获得正道，为了亲身证悟涅槃，这条路就是——四念处。
‘‘Ekāyano ayaṃ, bhikkhave, maggo sattānaṃ visuddhiyā, sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ cattāro satipaṭṭhānā.
6「哪四个？在此，比丘们，比丘于身随观身而住，热诚、正知、具念，调伏世间的贪忧；于受随观受而住，热诚、正知、具念，调伏世间的贪忧；于心随观心而住，热诚、正知、具念，调伏世间的贪忧；于法随观法而住，热诚、正知、具念，调伏世间的贪忧。」
‘‘Katame cattāro? Idha, bhikkhave, 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.
7总说完
Uddeso niṭṭhito.
8总说完
Uddeso niṭṭhito.
9身随观 入出息节
Kāyānupassanā ānāpānapabbaṃ
374「比丘们，比丘如何于身随观身而住？在此，比丘们，比丘前往林野，或树下，或空寂之处，结跏趺坐，端正身体，将念安置于面前。他正念地吸气，正念地呼气。长吸气时了知『我长吸气』；长呼气时了知『我长呼气』。短吸气时了知『我短吸气』；短呼气时了知『我短呼气』。他学习『我将体验全身而吸气』；学习『我将体验全身而呼气』。他学习『我将平静身行而吸气』；学习『我将平静身行而呼气』。」
‘‘Kathañca pana, bhikkhave, bhikkhu kāye kāyānupassī viharati? Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So satova assasati, satova passasati. Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti, dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti. Rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti, rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti. ‘Sabbakāyapaṭisaṃvedī assasissāmī’ti sikkhati , ‘sabbakāyapaṭisaṃvedī passasissāmī’ti sikkhati. ‘Passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ti sikkhati, ‘passambhayaṃ kāyasaṅkhāraṃ passasissāmī’ti sikkhati.
11“比丘们，这就好比一位技术熟练的旋盘工，或者他的学徒，当他拉出长长的线时，他了知‘我在拉出长长的线’；当他拉出短短的线时，他了知‘我在拉出短短的线’。正是这样，比丘们，一位比丘：当长吸气时，他了知‘我在长吸气’；当长呼气时，他了知‘我在长呼气’。当短吸气时，他了知‘我在短吸气’；当短呼气时，他了知‘我在短呼气’。他练习着‘我要在吸气时，感受全身’；他练习着‘我要在呼气时，感受全身’。他练习着‘我要在吸气时，让身体的活动平息下来’；他练习着‘我要在呼气时，让身体的活动平息下来’。就这样，他对于内在的身体，持续地观察身体而安住；或者对于外在的身体，持续地观察身体而安住；或者对于内外、内在和外在的身体，持续地观察身体而安住。他持续地观察身体中不断生起的现象而安住，或者持续地观察身体中不断灭去的现象而安住，或者持续地观察身体中不断生起和灭去的现象而安住。这时，他确立起了‘有身体’这样的觉知，这觉知仅仅达到纯粹了知的程度，达到持续觉知的程度，他无所依止而安住，不执取世间的任何事物。比丘们，就是这样，一位比丘对于身体，持续地观察身体而安住。
‘‘Seyyathāpi, bhikkhave, dakkho bhamakāro vā bhamakārantevāsī vā dīghaṃ vā añchanto ‘dīghaṃ añchāmī’ti pajānāti, rassaṃ vā añchanto ‘rassaṃ añchāmī’ti pajānāti evameva kho, bhikkhave, bhikkhu dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti, dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti, rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti, rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti. ‘Sabbakāyapaṭisaṃvedī assasissāmī’ti sikkhati, ‘sabbakāyapaṭisaṃvedī passasissāmī’ti sikkhati, ‘passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ti sikkhati, ‘passambhayaṃ kāyasaṅkhāraṃ passasissāmī’ti sikkhati. Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati. Samudayadhammānupassī vā kāyasmiṃ viharati, vayadhammānupassī vā kāyasmiṃ viharati, samudayavayadhammānupassī vā kāyasmiṃ viharati. ‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho , bhikkhave, bhikkhu kāye kāyānupassī viharati.
12入出息节完
Ānāpānapabbaṃ niṭṭhitaṃ.
13身随观 威仪路节
Kāyānupassanā iriyāpathapabbaṃ
375“再者，比丘们，一位比丘在行走时，了知‘我在行走’；在站立时，了知‘我正在站立’；在坐着时，了知‘我正在坐着’；在躺卧时，了知‘我正在躺卧’。无论他的身体摆出怎样的姿势，他都能对此了了分明。就这样，他对于内在的身体，持续地观察身体而安住；或者对于外在的身体，持续地观察身体而安住；或者对于内外、内在和外在的身体，持续地观察身体而安住。他持续地观察身体中不断生起的现象而安住，或者持续地观察身体中不断灭去的现象而安住，或者持续地观察身体中不断生起和灭去的现象而安住。这时，他确立起了‘有身体’这样的觉知，这觉知仅仅达到纯粹了知的程度，达到持续觉知的程度，他无所依止而安住，不执取世间的任何事物。比丘们，就是这样，一位比丘对于身体，持续地观察身体而安住。
‘‘Puna caparaṃ, bhikkhave, bhikkhu gacchanto vā ‘gacchāmī’ti pajānāti, ṭhito vā ‘ṭhitomhī’ti pajānāti, nisinno vā ‘nisinnomhī’ti pajānāti, sayāno vā ‘sayānomhī’ti pajānāti, yathā yathā vā panassa kāyo paṇihito hoti, tathā tathā naṃ pajānāti. Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati. Samudayadhammānupassī vā kāyasmiṃ viharati, vayadhammānupassī vā kāyasmiṃ viharati, samudayavayadhammānupassī vā kāyasmiṃ viharati. ‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
15威仪路节完
Iriyāpathapabbaṃ niṭṭhitaṃ.
16身随观 正知节
Kāyānupassanā sampajānapabbaṃ
376再者，比丘们，比丘在前进时、返回时，都能以正知而行；在前看时、旁看时，都能以正知而行；在弯曲肢体时、伸展肢体时，都能以正知而行；在穿着僧衣、执持衣钵时，都能以正知而行；在吃、喝、咀嚼、品尝时，都能以正知而行；在大便、小便时，都能以正知而行；在行走、站立、坐着、入睡、醒来、说话、沉默时，都能以正知而行。就这样，他或向内观察……以此方式，比丘们，比丘安住于观身如身。
‘‘Puna caparaṃ, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti. Iti ajjhattaṃ vā…pe… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
18正知节完
Sampajānapabbaṃ niṭṭhitaṃ.
19身随观 厌恶作意节
Kāyānupassanā paṭikūlamanasikārapabbaṃ
377再者，比丘们，比丘对这个身体，从脚掌往上、从头顶往下、以皮肤为边界，观察其中充满种种不净之物：'在这个身体里有头发、体毛、指甲、牙齿、皮肤，肌肉、筋腱、骨头、骨髓、肾脏，心脏、肝脏、肋膜、脾脏、肺脏，肠、肠间膜、胃中物、粪便，胆汁、痰、脓、血、汗、脂肪，眼泪、油脂、唾液、鼻涕、关节滑液、尿液。'
‘‘Puna caparaṃ, bhikkhave, bhikkhu imameva kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati – ‘atthi imasmiṃ kāye kesā lomā nakhā dantā taco, maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ, hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ, antaṃ antaguṇaṃ udariyaṃ karīsaṃ , pittaṃ semhaṃ pubbo lohitaṃ sedo medo, assu vasā kheḷo siṅghāṇikā lasikā mutta’nti.
21「诸比丘，犹如两口袋，装满种种谷物，即稻、米、绿豆、豌豆、芝麻、糙米。有眼之人打开后观察：『这些是稻，这些是米，这些是绿豆，这些是豌豆，这些是芝麻，这些是糙米。』同样地，诸比丘，比丘观察此身，从脚掌底往上，从头发顶往下，以皮肤为边际，充满种种不净：『在此身中有发、毛……乃至……尿。』
‘‘Seyyathāpi, bhikkhave, ubhatomukhā putoḷi pūrā nānāvihitassa dhaññassa, seyyathidaṃ sālīnaṃ vīhīnaṃ muggānaṃ māsānaṃ tilānaṃ taṇḍulānaṃ. Tamenaṃ cakkhumā puriso muñcitvā paccavekkheyya – ‘ime sālī, ime vīhī ime muggā ime māsā ime tilā ime taṇḍulā’ti. Evameva kho, bhikkhave, bhikkhu imameva kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati – ‘atthi imasmiṃ kāye kesā lomā…pe… mutta’nti.
22如此，他于内身……比丘们，比丘这样于身随观身而住。
Iti ajjhattaṃ vā…pe… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
23厌恶作意节完
Paṭikūlamanasikārapabbaṃ niṭṭhitaṃ.
24身随观 界作意节
Kāyānupassanā dhātumanasikārapabbaṃ
378再者，比丘们，比丘对这个身体，无论它是如何摆置、如何安放的，都以界来观察：'在这个身体里有地界、水界、火界、风界。'
‘‘Puna caparaṃ, bhikkhave, bhikkhu imameva kāyaṃ yathāṭhitaṃ yathāpaṇihitaṃ dhātuso paccavekkhati – ‘atthi imasmiṃ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti.
26比丘们，就像一个技术娴熟的屠夫或他的学徒，宰杀了一头牛后，把它肢解成一块块，坐在十字路口一样。比丘们，同样地，比丘对这个身体，无论它是如何摆置、如何安放的，都以界来观察：'在这个身体里有地界、水界、火界、风界。'
‘‘Seyyathāpi , bhikkhave, dakkho goghātako vā goghātakantevāsī vā gāviṃ vadhitvā catumahāpathe bilaso vibhajitvā nisinno assa, evameva kho, bhikkhave, bhikkhu imameva kāyaṃ yathāṭhitaṃ yathāpaṇihitaṃ dhātuso paccavekkhati – ‘atthi imasmiṃ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti.
27如此，他于内身随观身而住……比丘们，比丘这样于身随观身而住。
‘‘Iti ajjhattaṃ vā kāye kāyānupassī viharati…pe… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
28界作意节完
Dhātumanasikārapabbaṃ niṭṭhitaṃ.
29身随观 九墓地节
Kāyānupassanā navasivathikapabbaṃ
379再者，比丘们，比丘就像看到一具尸体被丢弃在墓地，骨头是白色的，像贝壳的颜色……骨头堆在一起，年深日久……骨头烂了，成了粉末。他就这样把此身和那比较：『这个身体也有同样的性质，也会变成那样，逃脱不了那样的结局。』因此，他安住于观照内在的身体本身，或安住于观照外在的身体本身，或安住于观照内在外在的身体本身。他安住于观照身体的生起现象，或安住于观照身体的灭去现象，或安住于观照身体的生起和灭去现象。或者，他对『有身体』的念完全现前，其程度仅是为了了知，仅是为了忆持，他无所依赖地安住，不执取世间的任何事物。比丘们，比丘就是这样安住于观照身体本身。
‘‘Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ ekāhamataṃ vā dvīhamataṃ vā tīhamataṃ vā uddhumātakaṃ vinīlakaṃ vipubbakajātaṃ. So imameva kāyaṃ upasaṃharati – ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti.
31如此，他于内身……比丘们，比丘这样于身随观身而住。
‘‘Iti ajjhattaṃ vā …pe… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
32「再者，比丘们，犹如比丘看见被弃于坟场的尸体——被乌鸦所啄、被鹰所啄、被秃鹫所啄、被苍鹭所啄、被狗所咬、被虎所噬、被豹所噬、被豺所咬、被各种虫所食。他将此身与之比较：『此身也具有这种性质，将会变成这样，无法避免。』」
‘‘Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ kākehi vā khajjamānaṃ kulalehi vā khajjamānaṃ gijjhehi vā khajjamānaṃ kaṅkehi vā khajjamānaṃ sunakhehi vā khajjamānaṃ byagghehi vā khajjamānaṃ dīpīhi vā khajjamānaṃ siṅgālehi vā khajjamānaṃ vividhehi vā pāṇakajātehi khajjamānaṃ. So imameva kāyaṃ upasaṃharati – ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti.
33如此，于内身随观身……乃至……比丘们，比丘就是如此于身随观身而住。
‘‘Iti ajjhattaṃ vā…pe… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
34「再者，诸比丘，比丘如看见被丢弃在墓地的尸体——骨锁，有肉有血，由筋连结；骨锁，无肉但血涂污，由筋连结；骨锁，离肉离血，由筋连结；骨头离散，无连结，向各方、各处散开——一处是手骨，一处是脚骨，一处是踝骨，一处是小腿骨，一处是大腿骨，一处是髋骨，一处是肋骨，一处是脊骨，一处是肩骨，一处是颈骨，一处是颚骨，一处是齿骨，一处是头骨。他引自身前来(比较):『此身亦如是性、如是质、如是不超越此。』
‘‘Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhikasaṅkhalikaṃ samaṃsalohitaṃ nhārusambandhaṃ…pe… aṭṭhikasaṅkhalikaṃ nimaṃsalohitamakkhitaṃ nhārusambandhaṃ…pe… aṭṭhikasaṅkhalikaṃ apagatamaṃsalohitaṃ nhārusambandhaṃ…pe… aṭṭhikāni apagatasambandhāni disā vidisā vikkhittāni, aññena hatthaṭṭhikaṃ aññena pādaṭṭhikaṃ aññena gopphakaṭṭhikaṃ aññena jaṅghaṭṭhikaṃ aññena ūruṭṭhikaṃ aññena kaṭiṭṭhikaṃ aññena phāsukaṭṭhikaṃ aññena piṭṭhiṭṭhikaṃ aññena khandhaṭṭhikaṃ aññena gīvaṭṭhikaṃ aññena hanukaṭṭhikaṃ aññena dantaṭṭhikaṃ aññena sīsakaṭāhaṃ. So imameva kāyaṃ upasaṃharati – ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti.
35因此，他……如此安住于观照内在的……
‘‘Iti ajjhattaṃ vā …pe… viharati.
36「再者，比丘们，犹如比丘看见被弃于坟场的尸体——白骨如海螺色……骨堆经过一年以上……骨头腐朽成为粉末。他将此身与之比较：『此身也具有这种性质，将会变成这样，无法避免。』如此，于内身随观身而住，于外身随观身而住，于内外身随观身而住。或随观身的集法而住，或随观身的灭法而住，或随观身的集灭法而住。或者他现起『有身』之念，仅为了智与忆念的程度。他无所依而住，不执取世间的任何事物。比丘们，比丘就是如此于身随观身而住。」
‘‘Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhikāni setāni saṅkhavaṇṇapaṭibhāgāni…pe… aṭṭhikāni puñjakitāni terovassikāni …pe… aṭṭhikāni pūtīni cuṇṇakajātāni. So imameva kāyaṃ upasaṃharati – ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti. Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati. Samudayadhammānupassī vā kāyasmiṃ viharati, vayadhammānupassī vā kāyasmiṃ viharati, samudayavayadhammānupassī vā kāyasmiṃ viharati. ‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
37九墓地节完
Navasivathikapabbaṃ niṭṭhitaṃ.
38十四身随观完
Cuddasa kāyānupassanā niṭṭhitā.
39受随观
Vedanānupassanā
40受随观
Vedanānupassanā
380「比丘们，比丘如何于受随观受而住？在此，比丘们，比丘在感受乐受时了知『我在感受乐受』；在感受苦受时了知『我在感受苦受』；在感受不苦不乐受时了知『我在感受不苦不乐受』。在感受有物染的乐受时了知『我在感受有物染的乐受』；在感受无物染的乐受时了知『我在感受无物染的乐受』。在感受有物染的苦受时了知『我在感受有物染的苦受』；在感受无物染的苦受时了知『我在感受无物染的苦受』。在感受有物染的不苦不乐受时了知『我在感受有物染的不苦不乐受』；在感受无物染的不苦不乐受时了知『我在感受无物染的不苦不乐受』。如此，于内受随观受而住，于外受随观受而住，于内外受随观受而住。或随观受的集法而住，或随观受的灭法而住，或随观受的集灭法而住。或者他现起『有受』之念，仅为了智与忆念的程度。他无所依而住，不执取世间的任何事物。比丘们，比丘就是如此于受随观受而住。」
‘‘Kathañca pana, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati? Idha, bhikkhave, bhikkhu sukhaṃ vā vedanaṃ vedayamāno ‘sukhaṃ vedanaṃ vedayāmī’ti pajānāti . Dukkhaṃ vā vedanaṃ vedayamāno ‘dukkhaṃ vedanaṃ vedayāmī’ti pajānāti. Adukkhamasukhaṃ vā vedanaṃ vedayamāno ‘adukkhamasukhaṃ vedanaṃ vedayāmī’ti pajānāti. Sāmisaṃ vā sukhaṃ vedanaṃ vedayamāno ‘sāmisaṃ sukhaṃ vedanaṃ vedayāmī’ti pajānāti, nirāmisaṃ vā sukhaṃ vedanaṃ vedayamāno ‘nirāmisaṃ sukhaṃ vedanaṃ vedayāmī’ti pajānāti. Sāmisaṃ vā dukkhaṃ vedanaṃ vedayamāno ‘sāmisaṃ dukkhaṃ vedanaṃ vedayāmī’ti pajānāti, nirāmisaṃ vā dukkhaṃ vedanaṃ vedayamāno ‘nirāmisaṃ dukkhaṃ vedanaṃ vedayāmī’ti pajānāti. Sāmisaṃ vā adukkhamasukhaṃ vedanaṃ vedayamāno ‘sāmisaṃ adukkhamasukhaṃ vedanaṃ vedayāmī’ti pajānāti, nirāmisaṃ vā adukkhamasukhaṃ vedanaṃ vedayamāno ‘nirāmisaṃ adukkhamasukhaṃ vedanaṃ vedayāmī’ti pajānāti. Iti ajjhattaṃ vā vedanāsu vedanānupassī viharati, bahiddhā vā vedanāsu vedanānupassī viharati, ajjhattabahiddhā vā vedanāsu vedanānupassī viharati. Samudayadhammānupassī vā vedanāsu viharati, vayadhammānupassī vā vedanāsu viharati, samudayavayadhammānupassī vā vedanāsu viharati. ‘Atthi vedanā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati.
42受随观完
Vedanānupassanā niṭṭhitā.
43心随观
Cittānupassanā
44心随观
Cittānupassanā
381再者，比丘们，比丘如何安住于观照心念本身呢？比丘们，在此，比丘对于有贪的心，清楚地了知：『是有贪的心。』对于离贪的心，清楚地了知：『是离贪的心。』对于有瞋的心，清楚地了知：『是有瞋的心。』对于离瞋的心，清楚地了知：『是离瞋的心。』对于有痴的心，清楚地了知：『是有痴的心。』对于离痴的心，清楚地了知：『是离痴的心。』对于呆滞的心，清楚地了知：『是呆滞的心。』对于散乱的心，清楚地了知：『是散乱的心。』对于广大的心，清楚地了知：『是广大的心。』对于非广大的心，清楚地了知：『是非广大的心。』对于有上的心，清楚地了知：『是有上的心。』对于无上的心，清楚地了知：『是无上的心。』对于专注的心，清楚地了知：『是专注的心。』对于不专注的心，清楚地了知：『是不专注的心。』对于解脱的心，清楚地了知：『是解脱的心。』对于未解脱的心，清楚地了知：『是未解脱的心。』因此，他安住于观照内在的心念本身，或安住于观照外在的心念本身，或安住于观照内在外在的心念本身。他安住于观照心念的生起现象，或安住于观照心念的灭去现象，或安住于观照心念的生起和灭去现象。或者，他对『有心念』的念完全现前，其程度仅是为了了知，仅是为了忆持，他无所依赖地安住，不执取世间的任何事物。比丘们，比丘就是这样安住于观照心念本身。
‘‘Kathañca pana, bhikkhave, bhikkhu citte cittānupassī viharati? Idha, bhikkhave, bhikkhu sarāgaṃ vā cittaṃ ‘sarāgaṃ citta’nti pajānāti, vītarāgaṃ vā cittaṃ ‘vītarāgaṃ citta’nti pajānāti. Sadosaṃ vā cittaṃ ‘sadosaṃ citta’nti pajānāti, vītadosaṃ vā cittaṃ ‘vītadosaṃ citta’nti pajānāti. Samohaṃ vā cittaṃ ‘samohaṃ citta’nti pajānāti, vītamohaṃ vā cittaṃ ‘vītamohaṃ citta’nti pajānāti. Saṅkhittaṃ vā cittaṃ ‘saṅkhittaṃ citta’nti pajānāti, vikkhittaṃ vā cittaṃ ‘vikkhittaṃ citta’nti pajānāti. Mahaggataṃ vā cittaṃ ‘mahaggataṃ citta’nti pajānāti, amahaggataṃ vā cittaṃ ‘amahaggataṃ citta’nti pajānāti. Sauttaraṃ vā cittaṃ ‘sauttaraṃ citta’nti pajānāti, anuttaraṃ vā cittaṃ ‘anuttaraṃ citta’nti pajānāti. Samāhitaṃ vā cittaṃ ‘samāhitaṃ citta’nti pajānāti, asamāhitaṃ vā cittaṃ ‘asamāhitaṃ citta’nti pajānāti. Vimuttaṃ vā cittaṃ ‘vimuttaṃ citta’nti pajānāti. Avimuttaṃ vā cittaṃ ‘avimuttaṃ citta’nti pajānāti. Iti ajjhattaṃ vā citte cittānupassī viharati, bahiddhā vā citte cittānupassī viharati, ajjhattabahiddhā vā citte cittānupassī viharati. Samudayadhammānupassī vā cittasmiṃ viharati, vayadhammānupassī vā cittasmiṃ viharati, samudayavayadhammānupassī vā cittasmiṃ viharati, ‘atthi citta’nti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati . Evampi kho, bhikkhave, bhikkhu citte cittānupassī viharati.
46心随观完
Cittānupassanā niṭṭhitā.
47法随观 盖节
Dhammānupassanā nīvaraṇapabbaṃ
382再者，比丘们，比丘如何安住于观照诸法本身呢？比丘们，在此，比丘安住于观照五盖这些法本身。比丘们，比丘又如何安住于观照五盖这些法本身呢？
‘‘Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati? Idha, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu?
49比丘们，在此，比丘当内心有感官欲望时，他清楚地了知：『我内心有感官欲望。』当内心没有感官欲望时，他清楚地了知：『我内心没有感官欲望。』他也清楚地了知，未生起的感官欲望如何生起；也清楚地了知，已生起的感官欲望如何断除；也清楚地了知，已断除的感官欲望如何于未来不再生起。
‘‘Idha, bhikkhave, bhikkhu santaṃ vā ajjhattaṃ kāmacchandaṃ ‘atthi me ajjhattaṃ kāmacchando’ti pajānāti, asantaṃ vā ajjhattaṃ kāmacchandaṃ ‘natthi me ajjhattaṃ kāmacchando’ti pajānāti, yathā ca anuppannassa kāmacchandassa uppādo hoti tañca pajānāti, yathā ca uppannassa kāmacchandassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa kāmacchandassa āyatiṃ anuppādo hoti tañca pajānāti.
50他内心有瞋恚时，了知‘我内心有瞋恚’；内心没有瞋恚时，了知‘我内心没有瞋恚’；他如实了知尚未生起的瞋恚是如何生起的、已经生起的瞋恚是如何断除的、已经断除的瞋恚是如何在未来不再生起的。
‘‘Santaṃ vā ajjhattaṃ byāpādaṃ ‘atthi me ajjhattaṃ byāpādo’ti pajānāti, asantaṃ vā ajjhattaṃ byāpādaṃ ‘natthi me ajjhattaṃ byāpādo’ti pajānāti, yathā ca anuppannassa byāpādassa uppādo hoti tañca pajānāti, yathā ca uppannassa byāpādassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa byāpādassa āyatiṃ anuppādo hoti tañca pajānāti.
51他内心有昏沉与睡眠时，了知‘我内心有昏沉与睡眠’；内心没有昏沉与睡眠时，了知‘我内心没有昏沉与睡眠’；他如实了知尚未生起的昏沉与睡眠是如何生起的、已经生起的昏沉与睡眠是如何断除的、已经断除的昏沉与睡眠是如何在未来不再生起的。
‘‘Santaṃ vā ajjhattaṃ thinamiddhaṃ ‘atthi me ajjhattaṃ thinamiddha’nti pajānāti, asantaṃ vā ajjhattaṃ thinamiddhaṃ ‘natthi me ajjhattaṃ thinamiddha’nti pajānāti, yathā ca anuppannassa thinamiddhassa uppādo hoti tañca pajānāti, yathā ca uppannassa thinamiddhassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa thinamiddhassa āyatiṃ anuppādo hoti tañca pajānāti.
52他内心有掉举与恶作时，了知‘我内心有掉举与恶作’；内心没有掉举与恶作时，了知‘我内心没有掉举与恶作’；他如实了知尚未生起的掉举与恶作是如何生起的、已经生起的掉举与恶作是如何断除的、已经断除的掉举与恶作是如何在未来不再生起的。
‘‘Santaṃ vā ajjhattaṃ uddhaccakukkuccaṃ ‘atthi me ajjhattaṃ uddhaccakukkucca’nti pajānāti, asantaṃ vā ajjhattaṃ uddhaccakukkuccaṃ ‘natthi me ajjhattaṃ uddhaccakukkucca’nti pajānāti, yathā ca anuppannassa uddhaccakukkuccassa uppādo hoti tañca pajānāti, yathā ca uppannassa uddhaccakukkuccassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa uddhaccakukkuccassa āyatiṃ anuppādo hoti tañca pajānāti.
53他内心有疑时，了知‘我内心有疑’；内心没有疑时，了知‘我内心没有疑’；他如实了知尚未生起的疑是如何生起的、已经生起的疑是如何断除的、已经断除的疑是如何在未来不再生起的。
‘‘Santaṃ vā ajjhattaṃ vicikicchaṃ ‘atthi me ajjhattaṃ vicikicchā’ti pajānāti, asantaṃ vā ajjhattaṃ vicikicchaṃ ‘natthi me ajjhattaṃ vicikicchā’ti pajānāti, yathā ca anuppannāya vicikicchāya uppādo hoti tañca pajānāti, yathā ca uppannāya vicikicchāya pahānaṃ hoti tañca pajānāti, yathā ca pahīnāya vicikicchāya āyatiṃ anuppādo hoti tañca pajānāti.
54“这样，他或者在内心于法上随观法而安住，或者在外在的于法上随观法而安住，或者在内外同时在法上随观法而安住。他在法上随观集起的性质而安住，或者在法上随观灭去的性质而安住，或者在法上随观集起与灭去的性质而安住。或者，他仅仅是为了纯粹的知与纯粹的忆念程度，而建立起‘有法’的念，他无所依止而安住，不在世间执取任何事物。比丘们，比丘就是这样在法上随观法而安住，也就是在四圣谛上的随观。”
‘‘Iti ajjhattaṃ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati ‘atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu.
55盖节完
Nīvaraṇapabbaṃ niṭṭhitaṃ.
56法随观 蕴节
Dhammānupassanā khandhapabbaṃ
383再者，比丘们，比丘安住于在四圣谛上随观诸法。那么，比丘们，比丘是如何安住于在四圣谛上随观诸法的呢？比丘们，在此，比丘如实地了知：'这是苦'；如实地了知：'这是苦的集起'；如实地了知：'这是苦的息灭'；如实地了知：'这是导向苦灭的道路'。
‘‘Puna caparaṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu? Idha, bhikkhave, bhikkhu – ‘iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo; iti saññā, iti saññāya samudayo, iti saññāya atthaṅgamo; iti saṅkhārā, iti saṅkhārānaṃ samudayo, iti saṅkhārānaṃ atthaṅgamo, iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti, iti ajjhattaṃ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati. Samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. ‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya, anissito ca viharati, na ca kiñci loke upādiyati . Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu.
58蕴节完
Khandhapabbaṃ niṭṭhitaṃ.
59法随观 处节
Dhammānupassanā āyatanapabbaṃ
384「再者，诸比丘！比丘于诸法随观法而住，在六内外处。诸比丘！比丘如何于诸法随观法而住，在六内外处？」
‘‘Puna caparaṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu?
61「诸比丘，于此，比丘了知眼，了知色，了知缘此二者而生起之结，了知如何生起未生起之结，了知如何舍断已生起之结，了知如何于未来不生起已舍断之结。」
‘‘Idha, bhikkhave, bhikkhu cakkhuñca pajānāti, rūpe ca pajānāti, yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti.
62“他清楚地知道耳根，清楚地知道声尘，也清楚地知道依靠这两者而生起的烦恼；他清楚地知道未生起的烦恼是如何生起的；他清楚地知道已生起的烦恼是如何被断除的；他清楚地知道被断除的烦恼在未来是如何不再生起的。”
‘‘Sotañca pajānāti, sadde ca pajānāti, yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti.
63“他清楚地知道鼻根，清楚地知道香尘，也清楚地知道依靠这两者而生起的烦恼；他清楚地知道未生起的烦恼是如何生起的；他清楚地知道已生起的烦恼是如何被断除的；他清楚地知道被断除的烦恼在未来是如何不再生起的。”
‘‘Ghānañca pajānāti, gandhe ca pajānāti, yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti.
64“他清楚地知道舌根，清楚地知道味尘，也清楚地知道依靠这两者而生起的烦恼；他清楚地知道未生起的烦恼是如何生起的；他清楚地知道已生起的烦恼是如何被断除的；他清楚地知道被断除的烦恼在未来是如何不再生起的。”
‘‘Jivhañca pajānāti, rase ca pajānāti, yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti , yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti.
65“他清楚地知道身根，清楚地知道触尘，也清楚地知道依靠这两者而生起的烦恼；他清楚地知道未生起的烦恼是如何生起的；他清楚地知道已生起的烦恼是如何被断除的；他清楚地知道被断除的烦恼在未来是如何不再生起的。”
‘‘Kāyañca pajānāti, phoṭṭhabbe ca pajānāti, yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti.
66「他了知意，了知诸法，了知依这两者而生起的结缚，了知未生起的结缚如何生起，了知已生起的结缚如何舍断，了知已舍断的结缚如何于未来不再生起。」
‘‘Manañca pajānāti, dhamme ca pajānāti, yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti.
67如是，或于诸法随观法而住于内，或于诸法随观法而住于外，或于诸法随观法而住于内外。或于诸法随观集法而住，或于诸法随观灭法而住，或于诸法随观集灭法而住。或者『诸法存在』之念现起于他，只是为了智的程度、忆念的程度，他无所依而住，并且不执取世间任何事物。诸比丘，比丘就是这样于六内外处之诸法随观法而住。
‘‘Iti ajjhattaṃ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati. Samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. ‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya, anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu.
68处节完
Āyatanapabbaṃ niṭṭhitaṃ.
69法随观 觉支节
Dhammānupassanā bojjhaṅgapabbaṃ
385「再者，诸比丘！比丘于诸法随观法而住，于七觉支。诸比丘！比丘如何于诸法随观法而住，于七觉支？诸比丘！于此，比丘内心存在念觉支时，了知：『我内心有念觉支』；内心不存在念觉支时，了知：『我内心无念觉支』；他了知未生起的念觉支如何生起；他了知已生起的念觉支如何修习圆满。」
‘‘Puna caparaṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu? Idha, bhikkhave, bhikkhu santaṃ vā ajjhattaṃ satisambojjhaṅgaṃ ‘atthi me ajjhattaṃ satisambojjhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ satisambojjhaṅgaṃ ‘natthi me ajjhattaṃ satisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa satisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa satisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.
71当内在择法觉支存在时，他了知「我内在有择法觉支」；当内在择法觉支不存在时，他了知「我内在无择法觉支」；他了知未生起的择法觉支如何生起；他了知已生起的择法觉支如何通过修习而圆满。
‘‘Santaṃ vā ajjhattaṃ dhammavicayasambojjhaṅgaṃ ‘atthi me ajjhattaṃ dhammavicayasambojjhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ dhammavicayasambojjhaṅgaṃ ‘natthi me ajjhattaṃ dhammavicayasambojjhaṅgo’ti pajānāti, yathā ca anuppannassa dhammavicayasambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa dhammavicayasambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.
72当内在有精进觉支时，他了知「我内在有精进觉支」；当内在无精进觉支时，他了知「我内在无精进觉支」；他了知未生起的精进觉支如何生起；他了知已生起的精进觉支如何通过修习而圆满。
‘‘Santaṃ vā ajjhattaṃ vīriyasambojjhaṅgaṃ ‘atthi me ajjhattaṃ vīriyasambojjhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ vīriyasambojjhaṅgaṃ ‘natthi me ajjhattaṃ vīriyasambojjhaṅgo’ti pajānāti, yathā ca anuppannassa vīriyasambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa vīriyasambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.
73「当内在有喜觉支时，他了知『我内在有喜觉支』；当内在无喜觉支时，他了知『我内在无喜觉支』；他了知未生起的喜觉支如何生起；他了知已生起的喜觉支如何通过修习达到圆满。」
‘‘Santaṃ vā ajjhattaṃ pītisambojjhaṅgaṃ ‘atthi me ajjhattaṃ pītisambojjhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ pītisambojjhaṅgaṃ ‘natthi me ajjhattaṃ pītisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa pītisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa pītisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.
74当内在有轻安觉支时，他清楚地知道：'我内在有轻安觉支'；当内在没有轻安觉支时，他清楚地知道：'我内在没有轻安觉支'；他也清楚地知道，还未生起的轻安觉支是如何生起的；他也清楚地知道，已经生起的轻安觉支是如何通过修习而达到圆满的。
‘‘Santaṃ vā ajjhattaṃ passaddhisambojjhaṅgaṃ ‘atthi me ajjhattaṃ passaddhisambojjhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ passaddhisambojjhaṅgaṃ ‘natthi me ajjhattaṃ passaddhisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa passaddhisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa passaddhisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.
75当内在有定觉支时，他清楚地知道：'我内在有定觉支'；当内在没有定觉支时，他清楚地知道：'我内在没有定觉支'；他也清楚地知道，还未生起的定觉支是如何生起的；他也清楚地知道，已经生起的定觉支是如何通过修习而达到圆满的。
‘‘Santaṃ vā ajjhattaṃ samādhisambojjhaṅgaṃ ‘atthi me ajjhattaṃ samādhisambojjhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ samādhisambojjhaṅgaṃ ‘natthi me ajjhattaṃ samādhisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa samādhisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa samādhisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.
76当内在有舍觉支时，他清楚地知道：'我内在有舍觉支'；当内在没有舍觉支时，他清楚地知道：'我内在没有舍觉支'；他也清楚地知道，还未生起的舍觉支是如何生起的；他也清楚地知道，已经生起的舍觉支是如何通过修习而达到圆满的。
‘‘Santaṃ vā ajjhattaṃ upekkhāsambojjhaṅgaṃ ‘atthi me ajjhattaṃ upekkhāsambojjhaṅgo’ti pajānāti , asantaṃ vā ajjhattaṃ upekkhāsambojjhaṅgaṃ ‘natthi me ajjhattaṃ upekkhāsambojjhaṅgo’ti pajānāti, yathā ca anuppannassa upekkhāsambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa upekkhāsambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.
77如是，他安住于内法，随观法；安住于外法，随观法；安住于内外法，随观法。他安住于法，随观生起法；安住于法，随观灭法；安住于法，随观生起与灭法。他的念确立为「有法」，仅以达到智的程度、念的程度为限，他不依止而住，于世间不执取任何事物。诸比丘，比丘也如是安住于法，随观法——于七觉支。
‘‘Iti ajjhattaṃ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati. Samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati ‘atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu.
78觉支节完
Bojjhaṅgapabbaṃ niṭṭhitaṃ.
79法随观 谛节
Dhammānupassanā saccapabbaṃ
386「再者，诸比丘，比丘就诸法随观法而住于四圣谛。诸比丘，比丘如何就诸法随观法而住于四圣谛呢？诸比丘，于此，比丘如实了知『这是苦』，如实了知『这是苦集』，如实了知『这是苦灭』，如实了知『这是导至苦灭之道』。
‘‘Puna caparaṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu? Idha, bhikkhave, bhikkhu ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.
81第一诵品完
Paṭhamabhāṇavāro niṭṭhito.
82苦谛分别
Dukkhasaccaniddeso
83苦谛分别
Dukkhasaccaniddeso
387那么，比丘们，什么是苦圣谛？出生也是苦，衰老也是苦，死亡也是苦，忧愁、悲叹、身体的苦、内心的忧恼、绝望也是苦，与不喜欢的对象相遇也是苦，与喜欢的对象分离也是苦，想要却得不到也是苦，
‘‘Katamañca , bhikkhave, dukkhaṃ ariyasaccaṃ? Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṃ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogopi dukkho, piyehi vippayogopi dukkho , yampicchaṃ na labhati tampi dukkhaṃ,
388“比丘们，什么是生呢？就是各类众生，在各自的众生类群里，出生、产生、入胎、再生、诸蕴的显现、获得种种感官。比丘们，这就叫做生。”
‘‘Katamā ca, bhikkhave, jāti? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṃ pātubhāvo āyatanānaṃ paṭilābho, ayaṃ vuccati, bhikkhave, jāti.
389“比丘们，什么是老呢？就是各类众生，在各自的众生类群里，衰老、老迈、牙齿掉落、头发花白、皮肤起皱、寿命缩减、诸根功能衰退。比丘们，这就叫做老。”
. ‘‘Katamā ca, bhikkhave, jarā? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ valittacatā āyuno saṃhāni indriyānaṃ paripāko, ayaṃ vuccati, bhikkhave, jarā.
390“比丘们，什么是死呢？就是各类众生，从各自的众生类群中消逝、分解、坏灭、消失、变成死亡、命终、五蕴的破裂、遗体的舍弃、生命机能的彻底断绝。比丘们，这就叫做死。”
‘‘Katamañca, bhikkhave, maraṇaṃ? Yaṃ tesaṃ tesaṃ sattānaṃ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṃ maccu maraṇaṃ kālakiriyā khandhānaṃ bhedo kaḷevarassa nikkhepo jīvitindriyassupacchedo, idaṃ vuccati, bhikkhave, maraṇaṃ.
391“比丘们，什么是愁呢？比丘们，就是一个人遭遇了某种灾祸，或是被某种痛苦的事情所触碰时，生起的忧愁、悲伤、内心的愁苦、内心的悲哀。比丘们，这就叫做愁。”
‘‘Katamo ca, bhikkhave, soko? Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa soko socanā socitattaṃ antosoko antoparisoko, ayaṃ vuccati, bhikkhave, soko.
392“比丘们，什么是悲呢？比丘们，就是一个人遭遇了某种灾祸，或是被某种痛苦的事情所触碰时，生起的哀叹、痛哭、哀号、悲泣，以及深深的哀伤和悲痛。比丘们，这就叫做悲。”
‘‘Katamo ca, bhikkhave, paridevo? Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa ādevo paridevo ādevanā paridevanā ādevitattaṃ paridevitattaṃ, ayaṃ vuccati, bhikkhave paridevo.
393“比丘们，什么是苦呢？比丘们，就是身体上的疼痛、身体上的不舒服，由身体接触所产生的那种痛苦、不愉快的感受。比丘们，这就叫做苦。”
‘‘Katamañca , bhikkhave, dukkhaṃ? Yaṃ kho, bhikkhave, kāyikaṃ dukkhaṃ kāyikaṃ asātaṃ kāyasamphassajaṃ dukkhaṃ asātaṃ vedayitaṃ, idaṃ vuccati, bhikkhave, dukkhaṃ.
394比丘们，什么是忧呢？比丘们，那种心理上的苦、心理上的不愉快、由意触所产生的痛苦和不愉快的感受，比丘们，这就叫做忧。
‘‘Katamañca , bhikkhave, domanassaṃ? Yaṃ kho, bhikkhave, cetasikaṃ dukkhaṃ cetasikaṃ asātaṃ manosamphassajaṃ dukkhaṃ asātaṃ vedayitaṃ, idaṃ vuccati, bhikkhave, domanassaṃ.
395比丘们，什么是恼呢？比丘们，一个人遭遇了某种不幸，被某种痛苦的事情所触及，他产生的愁闷、苦恼、内心的愁苦状态、内心的苦恼状态，比丘们，这就叫做恼。
‘‘Katamo ca, bhikkhave, upāyāso? Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa āyāso upāyāso āyāsitattaṃ upāyāsitattaṃ, ayaṃ vuccati, bhikkhave, upāyāso.
396「比丘们，什么是怨憎会苦？在此，凡那些不可欲的、不可爱的、不可意的色、声、香、味、触、法，或者那些意图不利、不益、不安乐、不安稳的人，与之会合、汇合、交集、结合——比丘们，这称为怨憎会苦。」
‘‘Katamo ca, bhikkhave, appiyehi sampayogo dukkho? Idha yassa te honti aniṭṭhā akantā amanāpā rūpā saddā gandhā rasā phoṭṭhabbā dhammā, ye vā panassa te honti anatthakāmā ahitakāmā aphāsukakāmā ayogakkhemakāmā, yā tehi saddhiṃ saṅgati samāgamo samodhānaṃ missībhāvo, ayaṃ vuccati, bhikkhave, appiyehi sampayogo dukkho.
397「比丘们，什么是爱别离苦？在此，凡那些可欲的、可爱的、可意的色、声、香、味、触、法，或者那些意图有利、有益、安乐、安稳的人，如母亲、父亲、兄弟、姐妹、朋友、同事、亲戚，与之分离、别离、不能会合——比丘们，这称为爱别离苦。」
‘‘Katamo ca, bhikkhave, piyehi vippayogo dukkho? Idha yassa te honti iṭṭhā kantā manāpā rūpā saddā gandhā rasā phoṭṭhabbā dhammā, ye vā panassa te honti atthakāmā hitakāmā phāsukakāmā yogakkhemakāmā mātā vā pitā vā bhātā vā bhaginī vā mittā vā amaccā vā ñātisālohitā vā, yā tehi saddhiṃ asaṅgati asamāgamo asamodhānaṃ amissībhāvo, ayaṃ vuccati, bhikkhave, piyehi vippayogo dukkho.
398比丘们，什么是求不得苦呢？比丘们，有出生之法的众生，心中会生起这样的欲望：“啊，但愿我们没有出生之法，但愿出生不会降临到我们身上。”然而，这件事是无法单凭欲望就能获得的，这也是求不得苦。比丘们，有衰老之法的众生，心中会生起这样的欲望：“啊，但愿我们没有衰老之法，但愿衰老不会降临到我们身上。”然而，这件事是无法单凭欲望就能获得的，这也是求不得苦。比丘们，有生病之法的众生，心中会生起这样的欲望：“啊，但愿我们没有生病之法，但愿疾病不会降临到我们身上。”然而，这件事是无法单凭欲望就能获得的，这也是求不得苦。比丘们，有死亡之法的众生，心中会生起这样的欲望：“啊，但愿我们没有死亡之法，但愿死亡不会降临到我们身上。”然而，这件事是无法单凭欲望就能获得的，这也是求不得苦。比丘们，有愁、悲、苦、忧、恼之法的众生，心中会生起这样的欲望：“啊，但愿我们没有愁、悲、苦、忧、恼之法，但愿愁、悲、苦、忧、恼不会降临到我们身上。”然而，这件事是无法单凭欲望就能获得的，这也是求不得苦。
‘‘Katamañca , bhikkhave, yampicchaṃ na labhati tampi dukkhaṃ? Jātidhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati – ‘aho vata mayaṃ na jātidhammā assāma, na ca vata no jāti āgaccheyyā’ti. Na kho panetaṃ icchāya pattabbaṃ, idampi yampicchaṃ na labhati tampi dukkhaṃ. Jarādhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati – ‘aho vata mayaṃ na jarādhammā assāma, na ca vata no jarā āgaccheyyā’ti. Na kho panetaṃ icchāya pattabbaṃ, idampi yampicchaṃ na labhati tampi dukkhaṃ. Byādhidhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati ‘aho vata mayaṃ na byādhidhammā assāma, na ca vata no byādhi āgaccheyyā’ti. Na kho panetaṃ icchāya pattabbaṃ, idampi yampicchaṃ na labhati tampi dukkhaṃ. Maraṇadhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati ‘aho vata mayaṃ na maraṇadhammā assāma, na ca vata no maraṇaṃ āgaccheyyā’ti. Na kho panetaṃ icchāya pattabbaṃ, idampi yampicchaṃ na labhati tampi dukkhaṃ. Sokaparidevadukkhadomanassupāyāsadhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati ‘aho vata mayaṃ na sokaparidevadukkhadomanassupāyāsadhammā assāma, na ca vata no sokaparidevadukkhadomanassupāyāsadhammā āgaccheyyu’nti. Na kho panetaṃ icchāya pattabbaṃ, idampi yampicchaṃ na labhati tampi dukkhaṃ.
399比丘们，简要地说，什么是五取蕴苦呢？那就是：色取蕴、受取蕴、想取蕴、行取蕴、识取蕴。比丘们，这些都简要地称为五取蕴苦。比丘们，这就叫做苦圣谛。
‘‘Katame ca, bhikkhave, saṅkhittena pañcupādānakkhandhā dukkhā? Seyyathidaṃ – rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. Ime vuccanti, bhikkhave, saṅkhittena pañcupādānakkhandhā dukkhā. Idaṃ vuccati, bhikkhave, dukkhaṃ ariyasaccaṃ.
97集谛分别
Samudayasaccaniddeso
400“比丘们，什么是苦集圣谛？就是那导致再有的渴爱，它带着欢喜与贪着，到处寻找快乐。具体来说，就是三种渴爱：对感官欲望的渴爱、对存在的渴爱、对不存在的渴爱。”
‘‘Katamañca , bhikkhave, dukkhasamudayaṃ ariyasaccaṃ? Yāyaṃ taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṃ – kāmataṇhā bhavataṇhā vibhavataṇhā.
99“比丘们，这渴爱在哪里生起时就在那里生起，在哪里安顿时就在那里安顿呢？世间中那些可爱、可喜的事物，渴爱就在这些地方生起，就在这里安顿。”
‘‘Sā kho panesā, bhikkhave, taṇhā kattha uppajjamānā uppajjati, kattha nivisamānā nivisati? Yaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
100「什么是世间可爱的、悦意的？眼是世间可爱的、悦意的，渴爱在该处生起时生起，在该处安住时安住。耳是世间可爱的、悦意的……鼻是世间可爱的、悦意的……舌是世间可爱的、悦意的……身是世间可爱的、悦意的……意是世间可爱的、悦意的，渴爱在该处生起时生起，在该处安住时安住。」
‘‘Kiñca loke piyarūpaṃ sātarūpaṃ? Cakkhu loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sotaṃ loke…pe… ghānaṃ loke… jivhā loke… kāyo loke… mano loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
101色境在世间…声音在世间…气味在世间…味道在世间…触觉在世间…法尘在世间是可爱、可悦意的，渴爱就在这里被断除，就在这里被息灭。
‘‘Rūpā loke… saddā loke… gandhā loke… rasā loke… phoṭṭhabbā loke… dhammā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
102眼识在世间…耳识在世间…鼻识在世间…舌识在世间…身识在世间…意识在世间是可爱、可悦意的，渴爱就在这里被断除，就在这里被息灭。
‘‘Cakkhuviññāṇaṃ loke… sotaviññāṇaṃ loke… ghānaviññāṇaṃ loke… jivhāviññāṇaṃ loke… kāyaviññāṇaṃ loke… manoviññāṇaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
103眼触在世间…耳触在世间…鼻触在世间…舌触在世间…身触在世间…意触在世间是可爱、可悦意的，渴爱就在这里被断除，就在这里被息灭。
‘‘Cakkhusamphasso loke… sotasamphasso loke… ghānasamphasso loke… jivhāsamphasso loke… kāyasamphasso loke… manosamphasso loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
104在世间，由眼触所生的感受……由耳触所生的感受……由鼻触所生的感受……由舌触所生的感受……由身触所生的感受……由意触所生的感受，只要是可爱、可悦的，渴爱就在那里被断除时断除，在那里被灭尽时灭尽。
‘‘Cakkhusamphassajā vedanā loke… sotasamphassajā vedanā loke… ghānasamphassajā vedanā loke… jivhāsamphassajā vedanā loke… kāyasamphassajā vedanā loke… manosamphassajā vedanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
105在世间，对色的想……对声的想……对香的想……对味的想……对触的想……对法的想，只要是可爱、可悦的，渴爱就在那里被断除时断除，在那里被灭尽时灭尽。
‘‘Rūpasaññā loke… saddasaññā loke… gandhasaññā loke… rasasaññā loke… phoṭṭhabbasaññā loke… dhammasaññā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
106在世间，对色的思……对声的思……对香的思……对味的思……对触的思……对法的思，只要是可爱、可悦的，渴爱就在那里被断除时断除，在那里被灭尽时灭尽。
‘‘Rūpasañcetanā loke… saddasañcetanā loke… gandhasañcetanā loke… rasasañcetanā loke… phoṭṭhabbasañcetanā loke… dhammasañcetanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
107在世间，对色的渴爱……对声的渴爱……对香的渴爱……对味的渴爱……对触的渴爱……对法的渴爱，只要是可爱、可悦的，渴爱就在那里被断除时断除，在那里被灭尽时灭尽。
‘‘Rūpataṇhā loke… saddataṇhā loke… gandhataṇhā loke… rasataṇhā loke… phoṭṭhabbataṇhā loke… dhammataṇhā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
108在世间，对色的寻……对声的寻……对香的寻……对味的寻……对触的寻……对法的寻，只要是可爱、可悦的，渴爱就在那里被断除时断除，在那里被灭尽时灭尽。
‘‘Rūpavitakko loke… saddavitakko loke… gandhavitakko loke… rasavitakko loke… phoṭṭhabbavitakko loke… dhammavitakko loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
109在世间，对色的伺……对声的伺……对香的伺……对味的伺……对触的伺……对法的伺，只要是可爱、可悦的，渴爱就在那里被断除时断除，在那里被灭尽时灭尽。比丘们，这就叫做苦灭的圣谛。
‘‘Rūpavicāro loke… saddavicāro loke… gandhavicāro loke… rasavicāro loke… phoṭṭhabbavicāro loke… dhammavicāro loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Idaṃ vuccati, bhikkhave, dukkhasamudayaṃ ariyasaccaṃ.
110灭谛分别
Nirodhasaccaniddeso
111灭谛分别
Nirodhasaccaniddeso
401比丘们，什么是苦灭圣谛呢？就是对于那渴爱的彻底无余的离弃、灭尽、舍离、放下、解脱、不黏着。
‘‘Katamañca , bhikkhave, dukkhanirodhaṃ ariyasaccaṃ? Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo.
113比丘们，那这渴爱当被断除时在何处被断除？当被息灭时在何处被息灭呢？在世间凡是可爱、可悦意的对象上，渴爱就是在这里被断除，就是在这里被息灭。
‘‘Sā kho panesā, bhikkhave, taṇhā kattha pahīyamānā pahīyati, kattha nirujjhamānā nirujjhati? Yaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
114「什么是世间可爱的、悦意的？眼是世间可爱的、悦意的，渴爱在该处被舍断时被舍断，在该处灭尽时灭尽。耳……鼻……舌……身……意是世间可爱的、悦意的，渴爱在该处被舍断时被舍断，在该处灭尽时灭尽。」
‘‘Kiñca loke piyarūpaṃ sātarūpaṃ? Cakkhu loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Sotaṃ loke…pe… ghānaṃ loke… jivhā loke… kāyo loke… mano loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
115「色是世间……声……香……味……触……法是世间可爱的、悦意的，渴爱在该处被舍断时被舍断，在该处灭尽时灭尽。」
‘‘Rūpā loke… saddā loke… gandhā loke… rasā loke… phoṭṭhabbā loke… dhammā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
116「眼识……耳识……鼻识……舌识……身识……意识是世间可爱的、悦意的，渴爱在此处舍断，在此处灭尽。」
‘‘Cakkhuviññāṇaṃ loke… sotaviññāṇaṃ loke… ghānaviññāṇaṃ loke… jivhāviññāṇaṃ loke… kāyaviññāṇaṃ loke… manoviññāṇaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
117「眼触……耳触……鼻触……舌触……身触……意触是世间可爱的、悦意的，渴爱在该处被舍断时被舍断，在该处灭尽时灭尽。」
‘‘Cakkhusamphasso loke… sotasamphasso loke… ghānasamphasso loke… jivhāsamphasso loke… kāyasamphasso loke… manosamphasso loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
118「眼触所生的受……耳触所生的受……鼻触所生的受……舌触所生的受……身触所生的受……意触所生的受是世间可爱的、悦意的，渴爱在该处被舍断时被舍断，在该处灭尽时灭尽。」
‘‘Cakkhusamphassajā vedanā loke… sotasamphassajā vedanā loke … ghānasamphassajā vedanā loke… jivhāsamphassajā vedanā loke… kāyasamphassajā vedanā loke… manosamphassajā vedanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
119「色想……声想……香想……味想……触想……法想是世间可爱的、悦意的，渴爱在该处被舍断时被舍断，在该处灭尽时灭尽。」
‘‘Rūpasaññā loke… saddasaññā loke… gandhasaññā loke… rasasaññā loke… phoṭṭhabbasaññā loke… dhammasaññā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
120「色思……声思……香思……味思……触思……法思是世间可爱的、悦意的，渴爱在该处被舍断时被舍断，在该处灭尽时灭尽。」
‘‘Rūpasañcetanā loke… saddasañcetanā loke… gandhasañcetanā loke… rasasañcetanā loke… phoṭṭhabbasañcetanā loke… dhammasañcetanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
121「色爱……声爱……香爱……味爱……触爱……法爱是世间可爱的、悦意的，渴爱在该处被舍断时被舍断，在该处灭尽时灭尽。」
‘‘Rūpataṇhā loke… saddataṇhā loke… gandhataṇhā loke… rasataṇhā loke… phoṭṭhabbataṇhā loke… dhammataṇhā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
122「色寻……声寻……香寻……味寻……触寻……法寻是世间可爱的、悦意的，渴爱在该处被舍断时被舍断，在该处灭尽时灭尽。」
‘‘Rūpavitakko loke… saddavitakko loke… gandhavitakko loke… rasavitakko loke… phoṭṭhabbavitakko loke… dhammavitakko loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
123「色伺……声伺……香伺……味伺……触伺……法伺是世间可爱的、悦意的，渴爱在该处被舍断时被舍断，在该处灭尽时灭尽。比丘们，这称为苦灭圣谛。」
‘‘Rūpavicāro loke… saddavicāro loke… gandhavicāro loke… rasavicāro loke… phoṭṭhabbavicāro loke… dhammavicāro loke piyarūpaṃ sātarūpaṃ , etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Idaṃ vuccati, bhikkhave, dukkhanirodhaṃ ariyasaccaṃ.
124道谛分别
Maggasaccaniddeso
125道谛分别
Maggasaccaniddeso
402“比丘们，什么是导向苦灭的道路圣谛呢？就是那圣八支道，具体来说，就是正见、正思惟、正语、正业、正命、正精进、正念、正定。”
‘‘Katamañca, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṃ? Ayameva ariyo aṭṭhaṅgiko maggo seyyathidaṃ – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi.
127“比丘们，什么是正见呢？比丘们，就是对苦的智知、对苦集起的智知、对苦灭的智知、对导向苦灭的道路的智知。比丘们，这就叫做正见。”
‘‘Katamā ca, bhikkhave, sammādiṭṭhi? Yaṃ kho, bhikkhave, dukkhe ñāṇaṃ, dukkhasamudaye ñāṇaṃ, dukkhanirodhe ñāṇaṃ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ, ayaṃ vuccati, bhikkhave, sammādiṭṭhi.
128“比丘们，什么是正思惟呢？就是出离的思惟、无恶意的思惟、不害的思惟。比丘们，这就叫做正思惟。”
‘‘Katamo ca, bhikkhave, sammāsaṅkappo? Nekkhammasaṅkappo abyāpādasaṅkappo avihiṃsāsaṅkappo, ayaṃ vuccati bhikkhave, sammāsaṅkappo.
129“比丘们，什么是正语呢？就是远离妄语、远离离间语、远离粗恶语、远离杂秽语。比丘们，这就叫做正语。”
‘‘Katamā ca, bhikkhave, sammāvācā? Musāvādā veramaṇī pisuṇāya vācāya veramaṇī pharusāya vācāya veramaṇī samphappalāpā veramaṇī, ayaṃ vuccati, bhikkhave, sammāvācā.
130“比丘们，什么是正业呢？就是远离杀生、远离未给予而取、远离欲邪行。比丘们，这就叫做正业。”
‘‘Katamo ca, bhikkhave, sammākammanto? Pāṇātipātā veramaṇī adinnādānā veramaṇī kāmesumicchācārā veramaṇī, ayaṃ vuccati, bhikkhave, sammākammanto.
131“比丘们，什么是正命呢？比丘们，在此，圣弟子舍离了邪命之后，以正命来维持生活。比丘们，这就叫做正命。”
‘‘Katamo ca, bhikkhave, sammāājīvo? Idha, bhikkhave, ariyasāvako micchāājīvaṃ pahāya sammāājīvena jīvitaṃ kappeti, ayaṃ vuccati, bhikkhave, sammāājīvo.
132“比丘们，什么是正精进呢？比丘们，在这里，一位比丘对于还没有生起的邪恶、不善法，他发起意愿、努力、激发精进、策励内心、奋力去防止它们生起；对于已经生起的邪恶、不善法，他发起意愿、努力、激发精进、策励内心、奋力去断除它们；对于还没有生起的善法，他发起意愿、努力、激发精进、策励内心、奋力去让它们生起；对于已经生起的善法，他发起意愿、努力、激发精进、策励内心、奋力去让它们保持、不忘失、增长、广大、通过修习达到圆满。比丘们，这就叫做正精进。”
‘‘Katamo ca, bhikkhave, sammāvāyāmo? Idha, bhikkhave, 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, bhikkhave, sammāvāyāmo.
133“比丘们，什么是正念呢？比丘们，在这里，一位比丘在身体上随观身体而安住，保持着热诚、正知、具念，已经调伏了对于世间的贪欲和忧恼；在感受上随观感受而安住，保持着热诚、正知、具念，已经调伏了对于世间的贪欲和忧恼；在心上随观心而安住，保持着热诚、正知、具念，已经调伏了对于世间的贪欲和忧恼；在法上随观法而安住，保持着热诚、正知、具念，已经调伏了对于世间的贪欲和忧恼。比丘们，这就叫做正念。”
‘‘Katamā ca, bhikkhave, sammāsati? Idha, bhikkhave, 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, bhikkhave, sammāsati.
134“比丘们，什么是正定呢？比丘们，在这里，一位比丘完全远离了感官欲望，远离了不善法，他进入并安住在有寻、有伺，由远离而生起喜与乐的初禅。随着寻与伺的平息，内心变得平静、心念达到专一，他进入并安住在无寻、无伺，由定而生起喜与乐的第二禅。随着喜的消褪，他安住在舍心中，保持着具念和正知，并以身体体验到快乐，他进入并安住在圣者们所描述的‘具舍、具念、住于快乐’的第三禅。随着乐与苦的舍断，以及先前喜与忧的消失，他进入并安住在不苦不乐、由舍所生起的念与清净的第四禅。比丘们，这就叫做正定。比丘们，这就叫做导向苦灭之道的圣谛。”
‘‘Katamo ca, bhikkhave, sammāsamādhi? Idha, bhikkhave, 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 catutthaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave , sammāsamādhi. Idaṃ vuccati, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṃ.
403如此，或者内于诸法住于观诸法，或者外于诸法住于观诸法，或者内外于诸法住于观诸法。或者于诸法住于观集法，或者于诸法住于观灭法，或者于诸法住于观集灭法。或者他的念确立为『诸法存在』，只为了纯智与纯念的程度，并且他无依而住，他不执取世间的任何事物。诸比丘，比丘亦如此于诸法——四圣谛住于观诸法。
‘‘Iti ajjhattaṃ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati. Samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. ‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu.
136“关于圣谛的段落结束了。”
Saccapabbaṃ niṭṭhitaṃ.
137法随观完
Dhammānupassanā niṭṭhitā.
404“比丘们，无论是谁，如果能像这样去修习这四念处长达七年，那么对于他来说，可以预期两种结果中的其中一种：要么就是在这辈子里证得究竟的智慧；如果还有一点残余的执取，就会证得不还果。”
‘‘Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya sattavassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ diṭṭheva dhamme aññā; sati vā upādisese anāgāmitā.
139比丘们，别说七年。如果有谁像这样修习这四念处六年……五年……四年……三年……两年……一年——比丘们，别说一年。如果有谁像这样修习这四念处七个月，那就可以预期他会得到两种果位中的一种：在当生证得究竟智，或者，如果还有残余的执取，则证得不还果。
‘‘Tiṭṭhantu, bhikkhave, sattavassāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya cha vassāni…pe… pañca vassāni… cattāri vassāni… tīṇi vassāni… dve vassāni… ekaṃ vassaṃ… tiṭṭhatu, bhikkhave, ekaṃ vassaṃ. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya sattamāsāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ diṭṭheva dhamme aññā; sati vā upādisese anāgāmitā.
140比丘们，别说七个月。如果有谁像这样修习这四念处六个月……五个月……四个月……三个月……两个月……一个月……半个月——比丘们，别说半个月。如果有谁像这样修习这四念处七天，那就可以预期他会得到两种果位中的一种：在当生证得究竟智，或者，如果还有残余的执取，则证得不还果。
‘‘Tiṭṭhantu , bhikkhave, satta māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya cha māsāni…pe… pañca māsāni… cattāri māsāni… tīṇi māsāni … dve māsāni… ekaṃ māsaṃ… aḍḍhamāsaṃ… tiṭṭhatu, bhikkhave, aḍḍhamāso. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya sattāhaṃ, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ diṭṭheva dhamme aññā; sati vā upādisese anāgāmitāti.
405「诸比丘，这是使众生清净、超越愁叹、灭除苦忧、获得正道、现证涅槃的唯一道路，即四念处。」如此所说的，就是缘此而说。世尊说此。彼诸比丘心悦，欢喜世尊所说。
‘‘Ekāyano ayaṃ, bhikkhave, maggo sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya yadidaṃ cattāro satipaṭṭhānāti. Iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vutta’’nti. Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
142大念处经完，第九
Mahāsatipaṭṭhānasuttaṃ niṭṭhitaṃ navamaṃ.