MN 10 · 大念处经
105如是我闻：有一次，世尊住在俱卢国一个叫剑磨瑟昙的俱卢人城镇里。在那里，世尊对比丘们说：“比丘们。”那些比丘回应说：“尊者！”世尊这样说道——
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kurūsu viharati kammāsadhammaṃ nāma kurūnaṃ nigamo. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –
2标列
Uddeso
3标列
Uddeso
106“比丘们，这一条路，是唯一的道路，它能令众生清净，超越忧愁与悲伤，灭尽痛苦与忧伤，证得正理，亲见涅槃，这也就是四念处。”
‘‘Ekāyano ayaṃ, bhikkhave, maggo sattānaṃ visuddhiyā, sokaparidevānaṃ samatikkamāya, dukkhadomanassānaṃ atthaṅgamāya, ñāyassa adhigamāya, nibbānassa sacchikiriyāya, yadidaṃ cattāro satipaṭṭhānā.
5「哪四种呢？诸比丘，于此，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；于诸法随观法而住，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.
6总说完
Uddeso niṭṭhito.
7总说完
Uddeso niṭṭhito.
8身随观 入出息节
Kāyānupassanā ānāpānapabbaṃ
107「诸比丘，比丘如何于身随观身而住呢？诸比丘，于此，比丘前往林野、前往树下、或前往空寂之处，结跏趺坐，保持身正直，使念安住于面前。他只念入息，只念出息。入息长时了知『我入息长』，出息长时了知『我出息长』；入息短时了知『我入息短』，出息短时了知『我出息短』。他学『我将觉知全身而入息』，他学『我将觉知全身而出息』，他学『我将止息身行而入息』，他学『我将止息身行而出息』。
‘‘Kathañca, 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.
10「诸比丘，犹如熟练的车工或车工的学徒，在作长旋时了知『我在作长旋』，在作短旋时了知『我在作短旋』；诸比丘，同样地，比丘入息长时了知『我入息长』，出息长时了知『我出息长』；入息短时了知『我入息短』，出息短时了知『我出息短』；他学『我将觉知全身而入息』，他学『我将觉知全身而出息』；他学『我将止息身行而入息』，他学『我将止息身行而出息』。如此，或于内在身随观身而住，或于外在身随观身而住，或于内外在身随观身而住；或于身随观集法而住，或于身随观灭法而住，或于身随观集灭法而住。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。诸比丘，比丘也如此于身随观身而住。
‘‘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.
11入出息节完
Ānāpānapabbaṃ niṭṭhitaṃ.
12身随观 威仪路节
Kāyānupassanā iriyāpathapabbaṃ
108“再者，比丘们，当一位比丘行走时，他清楚地知道：‘我在行走’；当站立时，他清楚地知道：‘我站着’；当坐着时，他清楚地知道：‘我坐着’；当躺卧时，他清楚地知道：‘我躺着’。而且，他身体无论被摆成什么姿势，他都对那个样子清清楚楚。就这样，他或者在内部持续地观察身体，就身体本身安住；或者在外部持续地观察身体，就身体本身安住；或者同时在内、外部持续地观察身体，就身体本身安住。他或者持续地观察身体中生起的现象，或者持续地观察身体中灭去的现象，或者持续地观察身体中生起和灭去的现象。又或者，他建立起了‘有身体’的正念，仅仅是为了知识的程度、为了觉知的程度。他无所依止地安住，不执取世间任何事物。比丘们，就是这样，一位比丘持续地观察身体，就身体本身安住。”
‘‘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.
14威仪路节完
Iriyāpathapabbaṃ niṭṭhitaṃ.
15身随观 正知节
Kāyānupassanā sampajānapabbaṃ
109「再者，诸比丘，比丘前进、后退时是正知而行者，向前看、向旁看时是正知而行者，屈伸时是正知而行者，持桑喀帝、钵、衣时是正知而行者，吃、喝、嚼、尝时是正知而行者，大小便时是正知而行者，行走、站立、坐着、睡眠、醒寤、谈话、沉默时是正知而行者。如此，他或于内在身随观身而住……乃至……诸比丘，比丘也如此于身随观身而住。
‘‘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 kāye kāyānupassī viharati…pe… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
17正知节完
Sampajānapabbaṃ niṭṭhitaṃ.
18身随观 厌恶作意节
Kāyānupassanā paṭikūlamanasikārapabbaṃ
110再者，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、爪、齿、皮、肉、筋、骨、骨髓、肾、心、肝、膜、脾、肺、肠、肠间膜、胃中物、粪、胆汁、痰、脓、血、汗、脂肪、泪、膏、唾、涕、关节滑液、尿。』
‘‘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 .
20诸比丘，犹如两端有口的袋子，装满种种谷物，即：稻、米、绿豆、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……(中略)……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.
21就这样，他或者在内在身体上随观身体而住……乃至……比丘们，就是这样，比丘在身体上随观身体而住。
‘‘Iti ajjhattaṃ vā kāye kāyānupassī viharati…pe… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
22厌恶作意节完
Paṭikūlamanasikārapabbaṃ niṭṭhitaṃ.
23身随观 界作意节
Kāyānupassanā dhātumanasikārapabbaṃ
111再者，比丘们，比丘观察自己这具身体，不管它是怎么摆放的、怎么安住的，都从元素的角度去观察：‘这身体里有地元素、水元素、火元素、风元素。’
‘‘Puna caparaṃ, bhikkhave, bhikkhu imameva kāyaṃ yathāṭhitaṃ yathāpaṇihitaṃ dhātuso paccavekkhati – ‘atthi imasmiṃ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti.
25「诸比丘，犹如熟练的屠牛者或屠牛者的内弟子，杀了母牛后将其分解成各部分，坐在四衢道口。诸比丘，同样地，比丘就此身，如其所置、如其所处，依界观察：『于此身中有：地界、水界、火界、风界。』如此，他或于内在身随观身而住……乃至……诸比丘，比丘也如此于身随观身而住。
‘‘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. Iti ajjhattaṃ vā kāye kāyānupassī viharati…pe… evampi kho, bhikkhave , bhikkhu kāye kāyānupassī viharati.
26界作意节完
Dhātumanasikārapabbaṃ niṭṭhitaṃ.
27身随观 九墓地节
Kāyānupassanā navasivathikapabbaṃ
112再者，比丘们，就像比丘看到一具被丢弃在墓地的尸体，骨头白净，就像螺贝的颜色……骨头堆积起来，过了一年多……骨头腐朽了，成了粉末。他就把这个身体拿来对照：‘这个身体也是这样的法，这样的性质，不能超越这样的状况。’因此，他或于内在身而住于随观身，或于外在身而住于随观身，或于内在和外在身而住于随观身。他或于身而住于随观生法，或于身而住于随观灭法，或于身而住于随观生灭法。他现起‘有身’的念，只是为了知与忆念的程度，而且他无所依而住，不执取世间的任何事物。比丘们，这样，比丘就于身而住于随观身。
‘‘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 . Iti ajjhattaṃ vā kāye kāyānupassī viharati…pe… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
29「再者，诸比丘，比丘犹如见到弃于尸陀林的尸体，正被乌鸦、或被鹰、或被秃鹫、或被鹭、或被狗、或被虎、或被豹、或被豺、或被种种虫类所啖食。他以此身与之对照：『此身也是如此之法、如此之性、不能超越如此。』如此，他或于内在身随观身而住……乃至……诸比丘，比丘也如此于身随观身而住。
‘‘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. Iti ajjhattaṃ vā kāye kāyānupassī viharati…pe… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
30「再者，诸比丘，比丘犹如见到弃于尸陀林的尸体，有血有肉、以筋相连的骸骨……乃至……无肉而血迹斑斑、以筋相连的骸骨……乃至……已无血肉、以筋相连的骸骨……乃至……骨已脱离联系、散落各处：一处手骨、一处脚骨、一处踝骨、一处胫骨、一处股骨、一处髋骨、一处肋骨、一处脊椎骨、一处肩骨、一处颈骨、一处颚骨、一处齿骨、一处头盖骨。他以此身与之对照：『此身也是如此之法、如此之性、不能超越如此。』如此，他或于内在身随观身而住……乃至……诸比丘，比丘也如此于身随观身而住。
‘‘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. Iti ajjhattaṃ vā kāye kāyānupassī viharati…pe… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
31「再者，诸比丘，比丘犹如见到弃于尸陀林的尸体，白骨如螺贝色……乃至……积骨经年……乃至……骨腐朽化为粉末。他以此身与之对照：『此身也是如此之法、如此之性、不能超越如此。』如此，或于内在身随观身而住，或于外在身随观身而住，或于内外在身随观身而住；或于身随观集法而住，或于身随观灭法而住，或于身随观集灭法而住。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。诸比丘，比丘也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.
32九墓地节完
Navasivathikapabbaṃ niṭṭhitaṃ.
33十四身随观完
Cuddasakāyānupassanā niṭṭhitā.
34受随观
Vedanānupassanā
35受随观
Vedanānupassanā
113那么，比丘们，比丘如何在感受上随观感受而住呢？比丘们，在这里，比丘感受到乐受时，清楚了知：‘我感受到乐受。’感受到苦受时，清楚了知：‘我感受到苦受。’感受到不苦不乐受时，清楚了知：‘我感受到不苦不乐受。’感受到有物染的乐受时，清楚了知：‘我感受到有物染的乐受。’感受到无物染的乐受时，清楚了知：‘我感受到无物染的乐受。’感受到有物染的苦受时，清楚了知：‘我感受到有物染的苦受。’感受到无物染的苦受时，清楚了知：‘我感受到无物染的苦受。’感受到有物染的不苦不乐受时，清楚了知：‘我感受到有物染的不苦不乐受。’感受到无物染的不苦不乐受时，清楚了知：‘我感受到无物染的不苦不乐受。’因此，他或于内在感受而住于随观感受，或于外在感受而住于随观感受，或于内在和外在感受而住于随观感受。他或于感受而住于随观生法，或于感受而住于随观灭法，或于感受而住于随观生灭法。他现起‘有受’的念，只是为了知与忆念的程度，而且他无所依而住，不执取世间的任何事物。比丘们，这样，比丘就于感受而住于随观感受。
‘‘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.
37受随观完
Vedanānupassanā niṭṭhitā.
38心随观
Cittānupassanā
39心随观
Cittānupassanā
114那么，比丘们，比丘如何在心上随观心而住呢？比丘们，在这里，比丘心带贪时，清楚了知：‘心带贪。’心离贪时，清楚了知：‘心离贪。’心带嗔时，清楚了知：‘心带嗔。’心离嗔时，清楚了知：‘心离嗔。’心带痴时，清楚了知：‘心带痴。’心离痴时，清楚了知：‘心离痴。’心昏沉时，清楚了知：‘心昏沉。’心散乱时，清楚了知：‘心散乱。’心广大时，清楚了知：‘心广大。’心不广大时，清楚了知：‘心不广大。’心为有上时，清楚了知：‘心为有上。’心为无上时，清楚了知：‘心为无上。’心得定时，清楚了知：‘心得定。’心未得定时，清楚了知：‘心未得定。’心解脱时，清楚了知：‘心解脱。’心未解脱时，清楚了知：‘心未解脱。’因此，他或于内在心而住于随观心，或于外在心而住于随观心，或于内在和外在心而住于随观心。他或于心而住于随观生法，或于心而住于随观灭法，或于心而住于随观生灭法。他现起‘有心’的念，只是为了知与忆念的程度，而且他无所依而住，不执取世间的任何事物。比丘们，这样，比丘就于心而住于随观心。
‘‘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; saṃkhittaṃ vā cittaṃ ‘saṃkhittaṃ 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.
41心随观完
Cittānupassanā niṭṭhitā.
42法随观 盖节
Dhammānupassanā nīvaraṇapabbaṃ
115“各位比丘，比丘又如何于法随观法而住呢？各位比丘，在此，比丘于五盖上的法随观法而住。那么，各位比丘，比丘又如何于五盖上的法随观法而住呢？
‘‘Kathañca, bhikkhave, bhikkhu dhammesu dhammānupassī viharati? Idha, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu?
44“各位比丘，在此，当内在有欲贪时，比丘清楚地了知：‘我内在有欲贪’；当内在没有欲贪时，他清楚地了知：‘我内在没有欲贪’；他也清楚地了知，未生起的欲贪是如何生起的；他也清楚地了知，已生起的欲贪是如何断除的；他也清楚地了知，已断除的欲贪在未来是如何不再生起的。
‘‘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.
45“当内在有嗔恚时，他清楚地了知：‘我内在有嗔恚’；当内在没有嗔恚时，他清楚地了知：‘我内在没有嗔恚’；他也清楚地了知，未生起的嗔恚是如何生起的；他也清楚地了知，已生起的嗔恚是如何断除的；他也清楚地了知，已断除的嗔恚在未来是如何不再生起的。
‘‘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.
46“当内在有昏沉与睡眠时，他清楚地了知：‘我内在有昏沉与睡眠’；当内在没有昏沉与睡眠时，他清楚地了知：‘我内在没有昏沉与睡眠’；他也清楚地了知，未生起的昏沉与睡眠是如何生起的；他也清楚地了知，已生起的昏沉与睡眠是如何断除的；他也清楚地了知，已断除的昏沉与睡眠在未来是如何不再生起的。
‘‘Santaṃ vā ajjhattaṃ thīnamiddhaṃ ‘atthi me ajjhattaṃ thīnamiddha’nti pajānāti, asantaṃ vā ajjhattaṃ thīnamiddhaṃ ‘natthi me ajjhattaṃ thīnamiddha’nti pajānāti, yathā ca anuppannassa thīnamiddhassa uppādo hoti tañca pajānāti, yathā ca uppannassa thīnamiddhassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa thīnamiddhassa āyatiṃ anuppādo hoti tañca pajānāti.
47“当内在有掉举与恶作时，他清楚地了知：‘我内在有掉举与恶作’；当内在没有掉举与恶作时，他清楚地了知：‘我内在没有掉举与恶作’；他也清楚地了知，未生起的掉举与恶作是如何生起的；他也清楚地了知，已生起的掉举与恶作是如何断除的；他也清楚地了知，已断除的掉举与恶作在未来是如何不再生起的。
‘‘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.
48“当内在有疑时，他清楚地了知：‘我内在有疑’；当内在没有疑时，他清楚地了知：‘我内在没有疑’；他也清楚地了知，未生起的疑是如何生起的；他也清楚地了知，已生起的疑是如何断除的；他也清楚地了知，已断除的疑在未来是如何不再生起的。
‘‘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.
49他这样安住：或在内心于诸法中随观法而住，或于外在于诸法中随观法而住，或于内外在诸法中随观法而住；他或在诸法中随观集起之法而住，或在诸法中随观灭去之法而住，或在诸法中随观集起与灭去之法而住。或者，他的念现起“有法”，仅仅为了知与忆念的程度，他无所依而住，对世间的一切都不执取。比丘们，比丘就是这样在五盖中于诸法随观法而住。
‘‘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 pañcasu nīvaraṇesu.
50盖节完
Nīvaraṇapabbaṃ niṭṭhitaṃ.
51法随观 蕴节
Dhammānupassanā khandhapabbaṃ
116「再者，诸比丘，比丘对法生起疑惑……对僧团生起疑惑……对学处生起疑惑……对同梵行者心生愤怒、不满、受伤害、变得顽固。诸比丘，凡比丘对同梵行者心生愤怒、不满、受伤害、变得顽固者，其心不倾向于热忱、精进、持续、努力。凡其心不倾向于热忱、精进、持续、努力者，这就是第五种心荒地。诸比丘，这五种就是心荒地。」第五经
‘‘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.
53蕴节完
Khandhapabbaṃ niṭṭhitaṃ.
54法随观 处节
Dhammānupassanā āyatanapabbaṃ
117「再者，诸比丘！比丘于诸法随观法而住于六内外处。然而，诸比丘！比丘如何于诸法随观法而住于六内外处？
诸比丘！于此，比丘了知眼，了知色，了知缘此二者而生起的结缚。他了知未生起的结缚如何生起，他了知已生起的结缚如何被断除，他了知已被断除的结缚如何于未来不再生起。
他了知耳，了知声，了知缘此二者而生起的结缚。他了知未生起的结缚如何生起，他了知已生起的结缚如何被断除，他了知已被断除的结缚如何于未来不再生起。
他了知鼻，了知香，了知缘此二者而生起的结缚。他了知未生起的结缚如何生起，他了知已生起的结缚如何被断除，他了知已被断除的结缚如何于未来不再生起。
他了知舌，了知味，了知缘此二者而生起的结缚。他了知未生起的结缚如何生起，他了知已生起的结缚如何被断除，他了知已被断除的结缚如何于未来不再生起。
他了知身，了知触，了知缘此二者而生起的结缚。他了知未生起的结缚如何生起，他了知已生起的结缚如何被断除，他了知已被断除的结缚如何于未来不再生起。
他了知意，了知法，了知缘此二者而生起的结缚。他了知未生起的结缚如何生起，他了知已生起的结缚如何被断除，他了知已被断除的结缚如何于未来不再生起。
如此，他于内法随观法而住，或于外法随观法而住，或于内外法随观法而住。他于法随观集法而住，或于法随观灭法而住，或于法随观集灭法而住。『法存在』之念现起于他，只是为了智与忆念的程度。他无所依而住，且不执取世间任何事物。诸比丘！比丘就是这样于诸法随观法而住于六内外处。」
‘‘Puna caparaṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu?
56比丘们，在此，比丘了知眼，了知色，并且了知缘于这两者而生起的结；他也了知未生起的结如何生起，已生起的结如何断除，以及已断除的结在未来如何不再生起。
‘‘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.
57他了知耳，了知声，并且了知缘于这两者而生起的结；他也了知未生起的结如何生起，已生起的结如何断除，以及已断除的结在未来如何不再生起。
‘‘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.
58他了知鼻，了知香，并且了知缘于这两者而生起的结；他也了知未生起的结如何生起，已生起的结如何断除，以及已断除的结在未来如何不再生起。
‘‘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.
59「了知舌，了知味，以及那依此二者而生起的结，他也了知；未生起的结如何生起，他也了知；已生起的结如何舍断，他也了知；已舍断的结于未来如何不生，他也了知。
‘‘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.
60他知道身体，知道触感，也知道依赖这两者所产生的结缚；他知道未生的结缚如何生起，知道已生的结缚如何断除，也知道已断除的结缚如何在未来不再生起。
‘‘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.
61「了知意，了知法，以及那依此二者而生起的结，他也了知；未生起的结如何生起，他也了知；已生起的结如何舍断，他也了知；已舍断的结于未来如何不生，他也了知。
‘‘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.
62如此，他或于内在诸法随观法而住，或于外在诸法随观法而住，或于内外在诸法随观法而住；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。或者他现起『有法』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。诸比丘，比丘也如此于诸法中就六内外处随观法而住。
‘‘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.
63处节完
Āyatanapabbaṃ niṭṭhitaṃ.
64法随观 觉支节
Dhammānupassanā bojjhaṅgapabbaṃ
118「再者，诸比丘！比丘于法随观法而住于七觉支。诸比丘！比丘如何于法随观法而住于七觉支呢？诸比丘！在此，比丘当内在有念觉支时，了知『我内在有念觉支』；当内在无念觉支时，了知『我内在无念觉支』；如未生起的念觉支如何生起，他了知那个；如已生起的念觉支如何通过修习而圆满，他了知那个。
当内在有择法觉支时，了知『我内在有择法觉支』；当内在无择法觉支时，了知『我内在无择法觉支』；如未生起的择法觉支如何生起，他了知那个；如已生起的择法觉支如何通过修习而圆满，他了知那个。
当内在有精进觉支时，了知『我内在有精进觉支』；当内在无精进觉支时，了知『我内在无精进觉支』；如未生起的精进觉支如何生起，他了知那个；如已生起的精进觉支如何通过修习而圆满，他了知那个。
当内在有喜觉支时，了知『我内在有喜觉支』；当内在无喜觉支时，了知『我内在无喜觉支』；如未生起的喜觉支如何生起，他了知那个；如已生起的喜觉支如何通过修习而圆满，他了知那个。
当内在有轻安觉支时，了知『我内在有轻安觉支』；当内在无轻安觉支时，了知『我内在无轻安觉支』；如未生起的轻安觉支如何生起，他了知那个；如已生起的轻安觉支如何通过修习而圆满，他了知那个。
当内在有定觉支时，了知『我内在有定觉支』；当内在无定觉支时，了知『我内在无定觉支』；如未生起的定觉支如何生起，他了知那个；如已生起的定觉支如何通过修习而圆满，他了知那个。
当内在有舍觉支时，了知『我内在有舍觉支』；当内在无舍觉支时，了知『我内在无舍觉支』；如未生起的舍觉支如何生起，他了知那个；如已生起的舍觉支如何通过修习而圆满，他了知那个。
‘‘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.
66当内心有择法觉支时，他知道：“我内心有择法觉支”；当内心没有择法觉支时，他知道：“我内心没有择法觉支”；他知道未生的择法觉支如何生起，也知道已生的择法觉支如何通过修习而达到圆满。
‘‘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.
67当内在有精进觉支时，他了知：‘我内在有精进觉支’；当内在没有精进觉支时，他了知：‘我内在没有精进觉支’。他也了知未生起的精进觉支如何生起，以及已生起的精进觉支如何通过修习而达到圆满。
‘‘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.
68当内在有喜觉支时，他了知：‘我内在有喜觉支’；当内在没有喜觉支时，他了知：‘我内在没有喜觉支’。他也了知未生起的喜觉支如何生起，以及已生起的喜觉支如何通过修习而达到圆满。
‘‘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.
69当内在有轻安觉支时，他了知：‘我内在有轻安觉支’；当内在没有轻安觉支时，他了知：‘我内在没有轻安觉支’。他也了知未生起的轻安觉支如何生起，以及已生起的轻安觉支如何通过修习而达到圆满。
‘‘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.
70当内在有定觉支时，他了知：‘我内在有定觉支’；当内在没有定觉支时，他了知：‘我内在没有定觉支’。他也了知未生起的定觉支如何生起，以及已生起的定觉支如何通过修习而达到圆满。
‘‘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.
71当内在有舍觉支时，他了知：‘我内在有舍觉支’；当内在没有舍觉支时，他了知：‘我内在没有舍觉支’。他也了知未生起的舍觉支如何生起，以及已生起的舍觉支如何通过修习而达到圆满。
‘‘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 .
72如此，他或于内在诸法随观法而住，或于外在诸法随观法而住，或于内外在诸法随观法而住；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。或者他现起『有法』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。诸比丘，比丘也如此于诸法中就七觉支随观法而住。
‘‘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 sattasu bojjhaṅgesu.
73觉支品完
Bojjhaṅgapabbaṃ niṭṭhitaṃ .
74法随观 谛节
Dhammānupassanā saccapabbaṃ
119「再者，诸比丘，比丘于诸法中就四圣谛随观法而住。诸比丘，比丘又如何于诸法中就四圣谛随观法而住呢？诸比丘，于此，比丘如实了知『此是苦』，如实了知『此是苦之集』，如实了知『此是苦之灭』，如实了知『此是苦之灭道迹』。
‘‘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.
76第一诵品完
Paṭhamabhāṇavāro niṭṭhito.
77苦谛分别
Dukkhasaccaniddeso
78苦谛分别
Dukkhasaccaniddeso
120「诸比丘，什么是苦圣谛？生是苦，老是苦，死是苦，愁、悲、苦、忧、恼是苦，与不爱者相会是苦，与所爱者别离是苦，所求不得也是苦，简而言之，五取蕴是苦。
‘‘Katamañca , bhikkhave, dukkhaṃ ariyasaccaṃ? Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṃ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogopi dukkho, piyehi vippayogopi dukkho , yampicchaṃ na labhati tampi dukkhaṃ, saṃkhittena pañcupādānakkhandhā dukkhā.
121比丘们，什么是出生呢？无论哪一类有情，在其所属的那一类有情中，他们的诞生、出生、入胎、再生、五蕴的显现、六处的获得。比丘们，这就被称为出生。
‘‘Katamā ca, bhikkhave, jāti? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṃ pātubhāvo āyatanānaṃ paṭilābho, ayaṃ vuccati, bhikkhave, jāti.
122比丘们，什么是衰老呢？无论哪一类有情，在其所属的那一类有情中，他们的衰老、老迈、齿落、发白、皮肤起皱、寿命衰减、诸根成熟。比丘们，这就被称为衰老。
‘‘Katamā ca, bhikkhave, jarā? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ valittacatā āyuno saṃhāni indriyānaṃ paripāko, ayaṃ vuccati, bhikkhave, jarā.
123「诸比丘，什么是死呢？凡是那些彼彼有情从彼彼有情聚中的灭殁、消失、破坏、消灭、死亡、命终、诸蕴之毁坏、尸体之弃舍、命根之断绝——诸比丘，这称为死。
‘‘Katamañca, bhikkhave, maraṇaṃ? Yaṃ tesaṃ tesaṃ sattānaṃ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṃ maccu maraṇaṃ kālaṅkiriyā khandhānaṃ bhedo kaḷevarassa nikkhepo jīvitindriyassupacchedo, idaṃ vuccati, bhikkhave, maraṇaṃ.
124比丘们，什么是忧愁呢？比丘们，无论谁，遭遇了某种不幸，被某种痛苦的事情所触及，他心中生起的忧伤、忧愁、忧伤的状态、内在的忧愁、内心的悲痛。比丘们，这就被称为忧愁。
‘‘Katamo ca, bhikkhave, soko? Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa soko socanā socitattaṃ antosoko antoparisoko, ayaṃ vuccati, bhikkhave, soko.
125比丘们，什么是愁呢？比丘们，当一个人遭遇某种不幸、被某种苦法触碰时，他心里的哀愁、忧愁、哀伤、忧伤、哀痛的状态、忧悲的状态——比丘们，这就称为愁。
‘‘Katamo ca, bhikkhave, paridevo? Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa ādevo paridevo ādevanā paridevanā ādevitattaṃ paridevitattaṃ, ayaṃ vuccati, bhikkhave, paridevo.
126比丘们，什么是苦呢？比丘们，那种身体上的痛苦、身体上的不适、由身体接触所产生的痛苦与不适的感受——比丘们，这就称为苦。
‘‘Katamañca, bhikkhave, dukkhaṃ? Yaṃ kho, bhikkhave, kāyikaṃ dukkhaṃ kāyikaṃ asātaṃ kāyasamphassajaṃ dukkhaṃ asātaṃ vedayitaṃ, idaṃ vuccati, bhikkhave, dukkhaṃ.
127比丘们，什么是忧呢？比丘们，那种心理上的痛苦、心理上的不适、由心意接触所产生的痛苦与不适的感受——比丘们，这就称为忧。
‘‘Katamañca, bhikkhave, domanassaṃ? Yaṃ kho, bhikkhave, cetasikaṃ dukkhaṃ cetasikaṃ asātaṃ manosamphassajaṃ dukkhaṃ asātaṃ vedayitaṃ, idaṃ vuccati, bhikkhave, domanassaṃ.
128比丘们，什么是恼呢？比丘们，当一个人遭遇某种不幸、被某种苦法触碰时，他心里的苦恼、恼害、苦恼的状态、恼害的状态——比丘们，这就称为恼。
‘‘Katamo ca, bhikkhave, upāyāso? Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa āyāso upāyāso āyāsitattaṃ upāyāsitattaṃ, ayaṃ vuccati, bhikkhave, upāyāso.
129「诸比丘，什么是怨憎会苦呢？于此，凡是那些不可喜、不可乐、不可意的色、声、香、味、触、法，或者那些欲其无益者、欲其无利者、欲其不安者、欲其无安稳者，与他们的聚会、相遇、会合、结合——诸比丘，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.
130「诸比丘，什么是爱别离苦呢？于此，凡是那些可喜、可乐、可意的色、声、香、味、触、法，或者那些欲其有益者、欲其有利者、欲其安乐者、欲其安稳者——母亲、父亲、兄弟、姐妹、朋友、同事、或血亲——与他们的不聚会、不相遇、不会合、不结合——诸比丘，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.
131“那么，比丘们,什么是'想要却得不到,那也是苦'呢?比丘们,对于有出生之法的众生,会生起这样的欲望:'啊,但愿我们没有出生之法,但愿出生不要降临到我们身上。'但这件事,不是靠欲望就能获得的。想要却得不到,这也是苦。比丘们,对于有衰老之法的众生,会生起这样的欲望:'啊,但愿我们没有衰老之法,但愿衰老不要降临到我们身上。'但这件事,不是靠欲望就能获得的。想要却得不到,这也是苦。比丘们,对于有疾病之法的众生,会生起这样的欲望:'啊,但愿我们没有疾病之法,但愿疾病不要降临到我们身上。'但这件事,不是靠欲望就能获得的。想要却得不到,这也是苦。比丘们,对于有死亡之法的众生,会生起这样的欲望:'啊,但愿我们没有死亡之法,但愿死亡不要降临到我们身上。'但这件事,不是靠欲望就能获得的。想要却得不到,这也是苦。比丘们,对于有愁、悲、苦、忧、恼之法的众生,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、恼不要降临到我们身上。'但这件事,不是靠欲望就能获得的。想要却得不到,这也是苦。
‘‘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.
132“那么，比丘们,什么是简略来说的五取蕴之苦呢?也就是:色取蕴、受取蕴、想取蕴、行取蕴、识取蕴。比丘们,这些就被称为简略来说的五取蕴之苦。比丘们,这就叫作苦圣谛。”
‘‘Katame ca, bhikkhave, saṃkhittena pañcupādānakkhandhā dukkhā? Seyyathidaṃ – rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. Ime vuccanti, bhikkhave, saṃkhittena pañcupādānakkhandhā dukkhā. Idaṃ vuccati, bhikkhave, dukkhaṃ ariyasaccaṃ.
92集谛分别
Samudayasaccaniddeso
133“那么，比丘们,什么是苦集圣谛呢?就是那种导致再生的、与喜染相伴的、到处爱乐的渴爱。也就是:欲爱、有爱、无有爱。”
‘‘Katamañca, bhikkhave, dukkhasamudayaṃ ariyasaccaṃ? Yāyaṃ taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī. Seyyathidaṃ – kāmataṇhā bhavataṇhā vibhavataṇhā.
94“比丘们,这渴爱在哪里生起时,就在那里生起;在哪里住著时,就在那里住著呢?在世间有可爱之相、可悦之相的地方,这渴爱在那里生起时,就在那里生起;在那里住著时,就在那里住著。
‘‘Sā kho panesā, bhikkhave, taṇhā kattha uppajjamānā uppajjati, kattha nivisamānā nivisati? Yaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
95“什么是世间有可爱之相、可悦之相呢?眼在世间有可爱之相、可悦之相,这渴爱在那里生起时,就在那里生起;在那里住著时,就在那里住著。耳在世间……鼻在世间……舌在世间……身在世间……意在世间有可爱之相、可悦之相,这渴爱在那里生起时,就在那里生起;在那里住著时,就在那里住著。
‘‘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.
96‘色’在世间……‘声’在世间……‘香’在世间……‘味’在世间……‘触’在世间……‘法’在世间是可爱、可意的，渴爱被断除时就在那里被断除，被灭尽时就在那里被灭尽。
‘‘Rūpā loke… saddā loke… gandhā loke… rasā loke… phoṭṭhabbā loke… dhammā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
97眼识在世间是令人喜爱、令人愉悦的模样，贪爱就在此处生起，就在此处安住。耳识在世间……鼻识在世间……舌识在世间……身识在世间……意识在世间是令人喜爱、令人愉悦的模样，贪爱就在此处生起，就在此处安住。
‘‘Cakkhuviññāṇaṃ loke… sotaviññāṇaṃ loke… ghānaviññāṇaṃ loke… jivhāviññāṇaṃ loke… kāyaviññāṇaṃ loke… manoviññāṇaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
98世间的眼触、世间的耳触、世间的鼻触、世间的舌触、世间的身触、世间的意触，这些是可爱的、令人愉悦的。这渴爱正是在这里，当被断除时，便在这里被断除；当被熄灭时，便在这里被熄灭。
‘‘Cakkhusamphasso loke… sotasamphasso loke… ghānasamphasso loke… jivhāsamphasso loke… kāyasamphasso loke… manosamphasso loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
99眼触所生的受在世间是令人喜爱、令人愉悦的模样，贪爱就在此处生起，就在此处安住。耳触所生的受在世间……鼻触所生的受在世间……舌触所生的受在世间……身触所生的受在世间……意触所生的受在世间是令人喜爱、令人愉悦的模样，贪爱就在此处生起，就在此处安住。
‘‘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.
100世间的色想、世间的声想、世间的香想、世间的味想、世间的触想、世间的法想，这些是可爱的、令人愉悦的。这渴爱正是在这里，当被断除时，便在这里被断除；当被熄灭时，便在这里被熄灭。
‘‘Rūpasaññā loke… saddasaññā loke… gandhasaññā loke… rasasaññā loke… phoṭṭhabbasaññā loke… dhammasaññā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
101世间的色思、世间的声思、世间的香思、世间的味思、世间的触思、世间的法思，这些是可爱的、令人愉悦的。这渴爱正是在这里，当被断除时，便在这里被断除；当被熄灭时，便在这里被熄灭。
‘‘Rūpasañcetanā loke… saddasañcetanā loke… gandhasañcetanā loke… rasasañcetanā loke… phoṭṭhabbasañcetanā loke… dhammasañcetanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
102世间的色渴爱、世间的声渴爱、世间的香渴爱、世间的味渴爱、世间的触渴爱、世间的法渴爱，这些是可爱的、令人愉悦的。这渴爱正是在这里，当被断除时，便在这里被断除；当被熄灭时，便在这里被熄灭。
‘‘Rūpataṇhā loke… saddataṇhā loke… gandhataṇhā loke… rasataṇhā loke… phoṭṭhabbataṇhā loke… dhammataṇhā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
103世间中，对色的寻思、对声的寻思、对香的寻思、对味的寻思、对所触的寻思、对法的寻思，是可爱且可喜的。当这个渴爱在这里被断除时，它就在这里被断除；在这里被灭尽时，它就在这里被灭尽。
‘‘Rūpavitakko loke… saddavitakko loke… gandhavitakko loke… rasavitakko loke… phoṭṭhabbavitakko loke… dhammavitakko loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
104世间中，对色的伺察、对声的伺察、对香的伺察、对味的伺察、对所触的伺察、对法的伺察，是可爱且可喜的。当这个渴爱在这里被断除时，它就在这里被断除；在这里被灭尽时，它就在这里被灭尽。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 uppajjamānā uppajjati, ettha nivisamānā nivisati. Idaṃ vuccati, bhikkhave, dukkhasamudayaṃ ariyasaccaṃ.
105灭谛分别
Nirodhasaccaniddeso
106灭谛分别
Nirodhasaccaniddeso
134比丘们，什么是苦灭圣谛呢？就是对那渴爱的完全无余的离欲、灭尽、舍离、放弃、解脱、没有依著。
‘‘Katamañca, bhikkhave, dukkhanirodhaṃ ariyasaccaṃ? Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo.
108可是，比丘们，这渴爱在哪里被断除时就被断除，在哪里被灭尽时就被灭尽呢？在世间凡是可爱、可意之处，这渴爱被断除时就在那里被断除，被灭尽时就在那里被灭尽。
‘‘Sā kho panesā, bhikkhave, taṇhā kattha pahīyamānā pahīyati, kattha nirujjhamānā nirujjhati? Yaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
109「何者于世间是可爱色、可悦色呢？眼于世间是可爱色、可悦色，此渴爱于此处被舍断时即被舍断，于此处被灭时即被灭。耳于世间……鼻于世间……舌于世间……身于世间……意于世间是可爱色、可悦色，此渴爱于此处被舍断时即被舍断，于此处被灭时即被灭。
‘‘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.
110「色于世间……声于世间……香于世间……味于世间……触于世间……法于世间是可爱色、可悦色，此渴爱于此处被舍断，于此处被灭。
‘‘Rūpā loke… saddā loke… gandhā loke… rasā loke… phoṭṭhabbā loke… dhammā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
111「眼识于世间……耳识于世间……鼻识于世间……舌识于世间……身识于世间……意识于世间是可爱色、可悦色，渴爱于此处舍断，于此处灭。
‘‘Cakkhuviññāṇaṃ loke… sotaviññāṇaṃ loke… ghānaviññāṇaṃ loke… jivhāviññāṇaṃ loke… kāyaviññāṇaṃ loke… manoviññāṇaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
112「眼触于世间……耳触于世间……鼻触于世间……舌触于世间……身触于世间……意触于世间是可爱色、可悦色，渴爱于此处被舍断，于此处被灭尽。
‘‘Cakkhusamphasso loke… sotasamphasso loke… ghānasamphasso loke… jivhāsamphasso loke… kāyasamphasso loke… manosamphasso loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
113「眼触生受于世间……耳触生受于世间……鼻触生受于世间……舌触生受于世间……身触生受于世间……意触生受于世间是可爱色、可悦色，渴爱于此处被舍断而舍断，于此处被灭而灭。
‘‘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.
114「色想于世间……声想于世间……香想于世间……味想于世间……触想于世间……法想于世间是可爱色、可悦色，渴爱于此处舍断，于此处灭。
‘‘Rūpasaññā loke… saddasaññā loke… gandhasaññā loke… rasasaññā loke… phoṭṭhabbasaññā loke… dhammasaññā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
115色思于世间……声思于世间……香思于世间……味思于世间……触思于世间……法思于世间是可爱色、可悦色，渴爱于此处被舍断，于此处被灭尽。
‘‘Rūpasañcetanā loke… saddasañcetanā loke… gandhasañcetanā loke… rasasañcetanā loke… phoṭṭhabbasañcetanā loke… dhammasañcetanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
116色爱于世间……声爱于世间……香爱于世间……味爱于世间……触爱于世间……法爱于世间是可爱色、可悦色，此渴爱于此处被舍断，于此处被灭。
‘‘Rūpataṇhā loke… saddataṇhā loke… gandhataṇhā loke… rasataṇhā loke… phoṭṭhabbataṇhā loke… dhammataṇhā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
117色寻于世间……声寻于世间……香寻于世间……味寻于世间……触寻于世间……法寻于世间是可爱色、可悦色，渴爱于此处舍断，于此处灭。
‘‘Rūpavitakko loke… saddavitakko loke… gandhavitakko loke… rasavitakko loke… phoṭṭhabbavitakko loke… dhammavitakko loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
118色伺于世间……声伺于世间……香伺于世间……味伺于世间……触伺于世间……法伺于世间是可爱色、可悦色，此渴爱于此处舍断，于此处灭。诸比丘，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 nirujjhāmānā nirujjhati. Idaṃ vuccati, bhikkhave, dukkhanirodhaṃ ariyasaccaṃ.
119道谛分别
Maggasaccaniddeso
120道谛分别
Maggasaccaniddeso
135「诸比丘，什么是苦灭道迹圣谛呢？就是此八支圣道，即：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.
122比丘们，什么是正见？比丘们，对于苦的智、对于苦集的智、对于苦灭的智、对于导向苦灭之道的智。比丘们，这称为正见。
‘‘Katamā ca, bhikkhave, sammādiṭṭhi? Yaṃ kho, bhikkhave, dukkhe ñāṇaṃ, dukkhasamudaye ñāṇaṃ, dukkhanirodhe ñāṇaṃ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ. Ayaṃ vuccati, bhikkhave, sammādiṭṭhi.
123比丘们，什么是正思维？出离的思维、无瞋的思维、无害的思维。比丘们，这称为正思维。
‘‘Katamo ca, bhikkhave, sammāsaṅkappo? Nekkhammasaṅkappo abyāpādasaṅkappo avihiṃsāsaṅkappo. Ayaṃ vuccati, bhikkhave, sammāsaṅkappo.
124比丘们，什么是正语？远离虚妄语、远离离间语、远离粗恶语、远离杂秽语。比丘们，这称为正语。
‘‘Katamā ca, bhikkhave, sammāvācā? Musāvādā veramaṇī , pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī . Ayaṃ vuccati, bhikkhave, sammāvācā.
125“比丘们，什么是正业？不杀生、不偷盗、不邪淫。比丘们，这就叫作正业。”
‘‘Katamo ca, bhikkhave, sammākammanto? Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī. Ayaṃ vuccati, bhikkhave, sammākammanto.
126“比丘们，什么是正命？比丘们，一位圣弟子，他舍弃了不正当的谋生方式，以正当的谋生方式来维持生活。比丘们，这就叫作正命。”
‘‘Katamo ca, bhikkhave, sammāājīvo? Idha, bhikkhave, ariyasāvako micchāājīvaṃ pahāya sammāājīvena jīvitaṃ kappeti. Ayaṃ vuccati, bhikkhave, sammāājīvo.
127「诸比丘，什么是正精进呢？诸比丘，于此，比丘为令未生的诸恶不善法不生而生起意欲、努力、激发精进、策励心、精勤；为令已生的诸恶不善法舍断而生起意欲、努力、激发精进、策励心、精勤；为令未生的诸善法生起而生起意欲、努力、激发精进、策励心、精勤；为令已生的诸善法住立、不忘失、增长、广大、修习圆满而生起意欲、努力、激发精进、策励心、精勤——诸比丘，这称为正精进。
‘‘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.
128「诸比丘，什么是正念呢？诸比丘，于此，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；于诸法随观法而住，热诚、正知、具念，调伏世间的贪忧——诸比丘，这称为正念。
‘‘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.
129「诸比丘，什么是正定？诸比丘，这里，比丘离诸欲，离诸不善法，有寻、有伺，由离所生喜、乐，达到并住于初禅那。由于寻、伺的平息，内净，心一境性，无寻、无伺，由定所生喜、乐，达到并住于第二禅那。由于喜的离去，他住于舍，有念、正知，以身体验乐，正如圣者们所说的『舍、具念、住于乐』，达到并住于第三禅那。由于乐的舍断，由于苦的舍断，先前喜、忧已灭没，不苦不乐，舍念清净，达到并住于第四禅那。诸比丘，这称为正定。诸比丘，这称为苦灭道圣谛。
‘‘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 adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave, sammāsamādhi. Idaṃ vuccati, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṃ.
136「如此，他或于内在诸法随观法而住，或于外在诸法随观法而住，或于内外在诸法随观法而住；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。或者他现起『有法』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。诸比丘，比丘也如此于诸法中就四圣谛随观法而住。
‘‘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 catūsu ariyasaccesu.
131谛品完
Saccapabbaṃ niṭṭhitaṃ.
132法随观完
Dhammānupassanā niṭṭhitā.
137“比丘们，如果有任何人，真的能够这样去修习这四念处长达七年，那么，在他身上，有两种结果中的一种是绝对可以期待的：要么是在当下证得完全的了知，要么是如果还有丝毫的执取残留，也能证得不来的果位。”
‘‘Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya satta vassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ diṭṭheva dhamme aññā; sati vā upādisese anāgāmitā.
134诸比丘，且置七年。诸比丘，无论是谁，若如此修习这四念处六年……(中略)……五年……四年……三年……两年……一年……诸比丘，且置一年。诸比丘，无论是谁，若如此修习这四念处七个月，可期待两种果之一：于现法得智，或若有余依则得不来。诸比丘，且置七个月。诸比丘，无论是谁，若如此修习这四念处六个月……(中略)……五个月……四个月……三个月……两个月……一个月……半个月……诸比丘，且置半个月。诸比丘，无论是谁，若如此修习这四念处七日，可期待两种果之一：于现法得智，或若有余依则得不来。
‘‘Tiṭṭhantu, bhikkhave, satta vassāni. 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 satta māsāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ diṭṭheva dhamme aññā; sati vā upādisese anāgāmitā. 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 anāgāmitā’’ti.
138『诸比丘，此道是唯一之道，为了众生的清净，为了超越愁叹，为了灭尽苦忧，为了获得正理，为了作证涅槃，即四念处。』如此所说的，即是缘此而说。
‘‘‘Ekāyano ayaṃ, bhikkhave, maggo sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya yadidaṃ cattāro satipaṭṭhānā’ti. Iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vutta’’nti.
136世尊说了以上这些。那些比丘们满心欢喜，对世尊的教导感到由衷的欣悦。
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
137大念处经完 第十
Mahāsatipaṭṭhānasuttaṃ niṭṭhitaṃ dasamaṃ.
138根本法门品完 第一
Mūlapariyāyavaggo niṭṭhito paṭhamo.
139其摄颂为——
Tassuddānaṃ –
140其摄颂为——
Tassuddānaṃ –
141根本、善防护、法嗣，怖骇、无秽、愿、衣；
Mūlasusaṃvaradhammadāyādā, bheravānaṅgaṇākaṅkheyyavatthaṃ;
142削减烦恼的正见和念处，是品中最殊胜的，没有能相比的，善妙圆满。
Sallekhasammādiṭṭhisatipaṭṭhaṃ, vaggavaro asamo susamatto.