MN 119 · 身至念经
153如是我闻：有一次，世尊住在舍卫城的祇树给孤独园。那时，许多比丘在托钵乞食回来、吃过饭后，聚集在讲堂里，坐在一起，生起了这样的谈论：‘真是稀有啊，朋友们！真是不可思议啊，朋友们！那位知者、见者、阿拉汉、正自觉的世尊，竟然说修习、多修习身至念会有大果报、大利益。’然而，这些比丘的这番谈论还没有结束，就在那时，世尊在傍晚时分从禅坐中起来，来到了讲堂。到了以后，在准备好的座位上坐下。坐下后，世尊就问比丘们：‘比丘们，你们现在聚在一起在谈论什么？你们刚才没说完的谈论是什么？’比丘们回答说：‘尊者，我们在这里托钵乞食回来、吃过饭后，聚集在讲堂里，生起了这样的谈论：“真是稀有啊，朋友们！真是不可思议啊，朋友们！那位知者、见者、阿拉汉、正自觉的世尊，竟然说修习、多修习身至念会有大果报、大利益。”尊者，这就是我们没说完的谈论，然后世尊您就到了。’
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho sambahulānaṃ bhikkhūnaṃ pacchābhattaṃ piṇḍapātapaṭikkantānaṃ upaṭṭhānasālāyaṃ sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi – ‘‘acchariyaṃ, āvuso, abbhutaṃ, āvuso! Yāvañcidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena kāyagatāsati bhāvitā bahulīkatā mahapphalā vuttā mahānisaṃsā’’ti. Ayañca hidaṃ tesaṃ bhikkhūnaṃ antarākathā vippakatā hoti, atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi – ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā’’ti? ‘‘Idha , bhante, amhākaṃ pacchābhattaṃ piṇḍapātapaṭikkantānaṃ upaṭṭhānasālāyaṃ sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi – ‘acchariyaṃ, āvuso, abbhutaṃ, āvuso! Yāvañcidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena kāyagatāsati bhāvitā bahulīkatā mahapphalā vuttā mahānisaṃsā’ti. Ayaṃ kho no, bhante, antarākathā vippakatā, atha bhagavā anuppatto’’ti.
154‘比丘们，怎样修习、怎样多修习身至念，会有大果报、大利益呢？比丘们，在这里，一位比丘去到森林里、或到树下、或到空闲的屋子，盘腿坐下，挺直身体，将念现起在前。他保持正念地吸气，保持正念地呼气。当吸得长时，他了知：“我吸得长”；当呼得长时，他了知：“我呼得长”。当吸得短时，他了知：“我吸得短”；当呼得短时，他了知：“我呼得短”。他这样训练自己：“我要体验着整个身体吸气”；他这样训练自己：“我要体验着整个身体呼气”。他这样训练自己：“我要让身体上的行平静下来，然后吸气”；他这样训练自己：“我要让身体上的行平静下来，然后呼气”。当他这样不放逸、精勤、努力地安住时，那些与世俗生活相关的念头和思惟就被舍断了。由于舍断了那些，心便向内安稳、平静、专一、得定。比丘们，比丘就是这样修习身至念的。
‘‘Kathaṃ bhāvitā ca, bhikkhave, kāyagatāsati kathaṃ bahulīkatā mahapphalā hoti mahānisaṃsā? 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. Tassa evaṃ appamattassa ātāpino pahitattassa viharato ye gehasitā sarasaṅkappā te pahīyanti . Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Evaṃ, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.
3‘再者，比丘们，比丘在行走时，了知：“我在行走”；在站立时，了知：“我在站立”；在坐着时，了知：“我在坐着”；在躺卧时，了知：“我在躺卧”。无论他的身体处于哪种姿态，他都这样去了知它。当他这样不放逸、精勤、努力地安住时，那些与世俗生活相关的念头和思惟就被舍断了。由于舍断了那些，心便向内安稳、平静、专一、得定。比丘们，比丘也是这样修习身至念的。’
‘‘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. Tassa evaṃ appamattassa ātāpino pahitattassa viharato ye gehasitā sarasaṅkappā te pahīyanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.
4‘再者，比丘们，比丘在前进、返回时，是清楚地觉知着去做的；在向前看、向旁看时，是清楚地觉知着去做的；在弯曲、伸展肢体时，是清楚地觉知着去做的；在穿着僧伽梨衣、持钵、拿衣时，是清楚地觉知着去做的；在吃、喝、咀嚼、品尝时，是清楚地觉知着去做的；在大小便利时，是清楚地觉知着去做的；在行走、站立、坐着、睡着、醒来、说话、沉默时，是清楚地觉知着去做的。当他这样不放逸、精勤、努力地安住时，那些与世俗生活相关的念头和思惟就被舍断了。由于舍断了那些，心便向内安稳、平静、专一、得定。比丘们，比丘也是这样修习身至念的。‘
‘‘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. Tassa evaṃ appamattassa ātāpino pahitattassa viharato ye gehasitā sarasaṅkappā te pahīyanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.
5“再者，比丘们，一位比丘就这样，对这个身体，按它现在待着的样子、按它现在摆着的样子，从元素的角度去观察它：‘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.
6‘比丘们，就好比一个两头开口的袋子，装满了各种谷物，比如：稻米、粳米、绿豆、扁豆、芝麻、精米。有个视力好的人，解开袋子，去观察它：“这些是稻米，这些是粳米，这些是绿豆，这些是扁豆，这些是芝麻，这些是精米。”同样地，比丘们，比丘对这个身体，从脚掌以上、从头顶以下、以皮肤为边界，观察它充满了种种不净的东西：“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。”当他这样不放逸、精勤、努力地安住时，那些与世俗生活相关的念头和思惟就被舍断了。由于舍断了那些，心便向内安稳、平静、专一、得定。比丘们，比丘也是这样修习身至念的。’
‘‘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 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. Tassa evaṃ appamattassa ātāpino pahitattassa viharato ye gehasitā sarasaṅkappā te pahīyanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.
7‘再者，比丘们，比丘对这个身体，从脚掌以上、从头顶以下、以皮肤为边界，观察它充满了种种不净的东西：“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.
8“比丘们，就像一位熟练的屠牛者或他的徒弟，杀了牛之后，在十字路口把牛分割成一块一块，然后坐在那里；完全一样地，比丘们，一位比丘就这样，对这个身体，按它现在待着的样子、按它现在摆着的样子，从元素的角度去观察它：‘在这个身体里有地界、水界、火界、风界。’当他这样住于不放逸、热忱、精勤的时候，那些与居家生活相关的念头与思惟就会被舍断。由于舍断了这些，心就向内安住、安定、成为一境、得定。比丘们，一位比丘也是这样修习身至念的。”
‘‘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. Tassa evaṃ appamattassa ātāpino pahitattassa viharato ye gehasitā sarasaṅkappā te pahīyanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.
9“再者，比丘们，一位比丘假如看见一具被丢在墓地的尸体，死了才一天、两天或三天，正处在膨胀、青瘀、脓烂的状态。他就把这个身体拿来对照：‘确实，这个身体也有同样的性质，会成为那样，无法超越那个结果。’当他这样住于不放逸、热忱、精勤的时候，那些与居家生活相关的念头与思惟就会被舍断。由于舍断了这些，心就向内安住、安定、成为一境、得定。比丘们，一位比丘也是这样修习身至念的。”
‘‘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 . Tassa evaṃ appamattassa ātāpino pahitattassa viharato ye gehasitā sarasaṅkappā te pahīyanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.
10“再者，比丘们，一位比丘假如看见一具被丢在墓地的尸体，正被乌鸦啄食着，被老鹰啄食着，被秃鹫啄食着，被苍鹭啄食着，被狗啃食着，被老虎啃食着，被豹啃食着，被豺狼啃食着，或被各种小生物啃食着。他就把这个身体拿来对照：‘确实，这个身体也有同样的性质，会成为那样，无法超越那个结果。’当他这样住于不放逸……（中略）……比丘们，一位比丘也是这样修习身至念的。”
‘‘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. Tassa evaṃ appamattassa…pe… evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.
11“再者，比丘们，一位比丘假如看见一具被丢在墓地的尸体，那是一具带着血肉、由筋腱相连的骨骸……一具刮去了肉、还沾着血、由筋腱相连的骨骸……一具没有了血肉、由筋腱相连的骨骸……那些四处散落、不再相连的骨头，手骨丢在这边，脚骨丢在那边，踝骨丢在这边，胫骨丢在那边，腿骨丢在这边，盆骨丢在那边，肋骨丢在这边，脊骨丢在那边，肩胛骨丢在这边，颈骨丢在那边，颌骨丢在这边，齿骨丢在那边，头骨丢在这边。他就把这个身体拿来对照：‘确实，这个身体也有同样的性质，会成为那样，无法超越那个结果。’当他这样住于不放逸……（中略）……比丘们，一位比丘也是这样修习身至念的。”
‘‘Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhikasaṅkhalikaṃ samaṃsalohitaṃ nhārusambandhaṃ…pe… aṭṭhikasaṅkhalikaṃ nimmaṃsalohitamakkhitaṃ nhārusambandhaṃ…pe… aṭṭhikasaṅkhalikaṃ apagatamaṃsalohitaṃ nhārusambandhaṃ…pe… aṭṭhikāni apagatasambandhāni disāvidisāvikkhittāni 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. Tassa evaṃ appamattassa…pe… evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.
12“再者，比丘们，一位比丘假如看见一具被丢在墓地的尸体，那些骨头变得雪白，颜色像螺壳一样……那些骨头堆积着，过了一年多……那些骨头朽败了，变成了粉末。他就把这个身体拿来对照：‘确实，这个身体也有同样的性质，会成为那样，无法超越那个结果。’当他这样住于不放逸……（中略）……比丘们，一位比丘也是这样修习身至念的。”
‘‘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. Tassa evaṃ appamattassa…pe… evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.
155再者，比丘们，比丘完全舍离欲乐……证入并住于初禅。他以由远离而生的喜乐浸润、渗透、充满、遍满这个身体，他这整个身体的任何一处，都没有不被由远离而生的喜乐所触及的。比丘们，就像一个熟练的浴师或浴师的学徒，在一个铜盆里撒下沐浴粉后，一边洒水一边揉和，使得这团沐浴粉团，里里外外都被水滋润、渗透、充满，却又不会滴漏。同样的，比丘们，比丘以由远离而生的喜乐浸润、渗透、充满、遍满这个身体，他这整个身体的任何一处，都没有不被由远离而生的喜乐所触及的。当他这样不放逸地……比丘们，比丘就是这样修习身至念的。
‘‘Puna caparaṃ, bhikkhave, bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti. Seyyathāpi, bhikkhave, dakkho nhāpako vā nhāpakantevāsī vā kaṃsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṃ paripphosakaṃ sanneyya, sāyaṃ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā phuṭā snehena na ca pagghariṇī; evameva kho, bhikkhave, bhikkhu imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati; nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti. Tassa evaṃ appamattassa…pe… evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.
14再者，比丘们，比丘由寻和伺的止息……证入并住于二禅。他以由定而生的喜乐浸润、渗透、充满、遍满这个身体；他这整个身体的任何一处，都没有不被由定而生的喜乐所触及的。比丘们，譬如有这样一个深水湖，有泉水从湖底涌出，它既没有从东边流进水来的入口，没有从西边流进水来的入口，没有从北边流进水来的入口，也没有从南边流进水来的入口；而且天也没有适时降下充沛的雨水；但是，从这湖底涌出的那股清凉的泉水，却能用清凉的水浸润、渗透、充满、遍满整个湖泊，使得这整个湖泊的任何一处，都没有不被清凉的水所触及的。同样的，比丘们，比丘以由定而生的喜乐浸润、渗透、充满、遍满这个身体，他这整个身体的任何一处，都没有不被由定而生的喜乐所触及的。当他这样不放逸地……比丘们，比丘就是这样修习身至念的。
‘‘Puna caparaṃ, bhikkhave, bhikkhu vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati; nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti. Seyyathāpi, bhikkhave, udakarahado gambhīro ubbhidodako . Tassa nevassa puratthimāya disāya udakassa āyamukhaṃ na pacchimāya disāya udakassa āyamukhaṃ na uttarāya disāya udakassa āyamukhaṃ na dakkhiṇāya disāya udakassa āyamukhaṃ; devo ca na kālena kālaṃ sammā dhāraṃ anuppaveccheyya; atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṃ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya, nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṃ assa; evameva kho, bhikkhave, bhikkhu imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti. Tassa evaṃ appamattassa…pe… evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.
15再者，比丘们，比丘因对喜的离欲……证入并住于三禅。他以离喜的乐浸润、渗透、充满、遍满这个身体，他这整个身体的任何一处，都没有不被离喜的乐所触及的。比丘们，譬如有青莲池、红莲池或白莲池，里面生长着一些青莲、红莲或白莲，它们生于水中，长于水中，不伸出水面，沉在水下生长，这些莲花，从顶端到根部，都被清凉的水浸润、渗透、充满、遍满，没有任何一朵青莲、红莲或白莲的任何一处，不被清凉的水所触及。同样的，比丘们，比丘以离喜的乐浸润、渗透、充满、遍满这个身体，他这整个身体的任何一处，都没有不被离喜的乐所触及的。当他这样不放逸地……比丘们，比丘就是这样修习身至念的。
‘‘Puna caparaṃ, bhikkhave, bhikkhu pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti. Seyyathāpi, bhikkhave, uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni antonimuggaposīni , tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni paripūrāni paripphuṭāni, nāssa kiñci sabbāvataṃ uppalānaṃ vā padumānaṃ vā puṇḍarīkānaṃ vā sītena vārinā apphuṭaṃ assa; evameva kho, bhikkhave, bhikkhu imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti. Tassa evaṃ appamattassa…pe… evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.
16再者，比丘们，比丘由舍断乐……证入并住于四禅。他以清净、纯净的心遍满整个身体而坐，他这整个身体的任何一处，都没有不被清净、纯净的心所触及的。比丘们，就像一个人用一件白衣从头到脚裹着自己坐着，他整个身体的任何一处，都没有不被白衣所覆盖的。同样的，比丘们，比丘以清净、纯净的心遍满整个身体而坐，他这整个身体的任何一处，都没有不被清净、纯净的心所触及的。当他像这样不放逸、精勤、坚定地安住时，那些与俗家相关的忆念和思虑都会被他舍断。由于舍断了它们，心就向内在安立、安定、成为一境、得定。比丘们，比丘就是这样修习身至念的。
‘‘Puna caparaṃ, bhikkhave, bhikkhu sukhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti; nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti. Seyyathāpi, bhikkhave , puriso odātena vatthena sasīsaṃ pārupitvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṃ assa; evameva kho, bhikkhave, bhikkhu imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti. Tassa evaṃ appamattassa ātāpino pahitattassa viharato ye gehasitā sarasaṅkappā te pahīyanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati, sannisīdati ekodi hoti samādhiyati. Evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.
156比丘们，任何人只要修习、多修了身至念，魔罗就找不到机会靠近他，魔罗就抓不到他作为目标。比丘们，这就像有个人，把一个轻巧的线团扔到一扇完全用硬木做的门板上。比丘们，你们怎么想？那个人能在那个完全用硬木做的门板上，为那个轻巧的线团找到任何可以钻进去的地方吗？”“不能，尊者。”“正是如此，比丘们，任何人只要修习、多修了身至念，魔罗就找不到机会靠近他，魔罗就抓不到他作为目标。比丘们，这就像有一根潮湿带脂的木柴；有人拿着上端的取火棍走过来，说要‘生起火，显现热来’。比丘们，你们怎么想？那个人能用上端的取火棍去钻那根潮湿带脂的木柴，而生起火、显现热吗？”“不能，尊者。”“正是如此，比丘们，任何人只要修习、多修了身至念，魔罗就找不到机会靠近他，魔罗就抓不到他作为目标。比丘们，这就像有一个水罐，装满了水，满到边缘，乌鸦都能喝到，被放在一个架子上；这时有个人挑着一担水走过来。比丘们，你们怎么想？那个人能从里面再倒进水去吗？”“不能，尊者。”“正是如此，比丘们，任何人只要修习、多修了身至念，魔罗就找不到机会靠近他，魔罗就抓不到他作为目标。”
‘‘Yassa kassaci, bhikkhave, kāyagatāsati bhāvitā bahulīkatā, na tassa labhati māro otāraṃ, na tassa labhati māro ārammaṇaṃ. Seyyathāpi, bhikkhave, puriso lahukaṃ suttaguḷaṃ sabbasāramaye aggaḷaphalake pakkhipeyya. Taṃ kiṃ maññatha, bhikkhave, api nu so puriso taṃ lahukaṃ suttaguḷaṃ sabbasāramaye aggaḷaphalake labhetha otāra’’nti? ‘‘No hetaṃ, bhante’’. ‘‘Evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, na tassa labhati māro otāraṃ, na tassa labhati māro ārammaṇaṃ. Seyyathāpi, bhikkhave, allaṃ kaṭṭhaṃ sasnehaṃ ; atha puriso āgaccheyya uttarāraṇiṃ ādāya – ‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti. Taṃ kiṃ maññatha, bhikkhave, api nu so puriso amuṃ allaṃ kaṭṭhaṃ sasnehaṃ uttarāraṇiṃ ādāya abhimanthento aggiṃ abhinibbatteyya, tejo pātukareyyā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Evameva kho, bhikkhave , yassa kassaci kāyagatāsati bhāvitā bahulīkatā, na tassa labhati māro otāraṃ, na tassa labhati māro ārammaṇaṃ. Seyyathāpi, bhikkhave, udakamaṇiko pūro udakassa samatittiko kākapeyyo ādhāre ṭhapito; atha puriso āgaccheyya udakabhāraṃ ādāya. Taṃ kiṃ maññatha, bhikkhave, api nu so puriso labhetha udakassa nikkhepana’’nti? ‘‘No hetaṃ, bhante’’. ‘‘Evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, na tassa labhati māro otāraṃ, na tassa labhati māro ārammaṇaṃ’’.
18比丘们，无论什么人，只要他没有修习、没有多修习身至念，那么，魔罗就能找到侵入他的机会，魔罗就能找到抓取的目标。比丘们，就像一个人把一个沉重的大石头球扔在一堆湿泥巴上。比丘们，你们认为怎么样？那个沉重的大石头球，能在湿泥巴堆上找到着力点吗？”“能的，尊者。”“同样的，比丘们，无论什么人，只要他没有修习、没有多修习身至念，那么，魔罗就能找到侵入他的机会，魔罗就能找到抓取的目标。比丘们，又好比有一块干燥的木柴；这时有一个人拿着上引火的木燧走来，说：‘我要生火，要冒出热来。’比丘们，你们认为怎么样？那个人能用那个上引火木燧，在那块干燥的木柴上钻磨而生起火、冒出热来吗？”“能的，尊者。”“同样的，比丘们，无论什么人，只要他没有修习、没有多修习身至念，那么，魔罗就能找到侵入他的机会，魔罗就能找到抓取的目标。比丘们，又好比一个空的、没装水的水罐，被放在架子上；这时有一个人挑着一担水走来。比丘们，你们认为怎么样？那个人能把水倒进去吗？”“能的，尊者。”“同样的，比丘们，无论什么人，只要他没有修习、没有多修习身至念，那么，魔罗就能找到侵入他的机会，魔罗就能找到抓取的目标。”
‘‘Yassa kassaci, bhikkhave, kāyagatāsati abhāvitā abahulīkatā, labhati tassa māro otāraṃ, labhati tassa māro ārammaṇaṃ . Seyyathāpi , bhikkhave, puriso garukaṃ silāguḷaṃ allamattikāpuñje pakkhipeyya. Taṃ kiṃ maññatha, bhikkhave, api nu taṃ garukaṃ silāguḷaṃ allamattikāpuñje labhetha otāra’’nti? ‘‘Evaṃ, bhante’’. ‘‘Evameva kho , bhikkhave, yassa kassaci kāyagatāsati abhāvitā abahulīkatā, labhati tassa māro otāraṃ, labhati tassa māro ārammaṇaṃ. Seyyathāpi, bhikkhave, sukkhaṃ kaṭṭhaṃ koḷāpaṃ ; atha puriso āgaccheyya uttarāraṇiṃ ādāya – ‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti. Taṃ kiṃ maññatha, bhikkhave, api nu so puriso amuṃ sukkhaṃ kaṭṭhaṃ koḷāpaṃ uttarāraṇiṃ ādāya abhimanthento aggiṃ abhinibbatteyya, tejo pātukareyyā’’ti? ‘‘Evaṃ , bhante’’. ‘‘Evameva kho, bhikkhave, yassa kassaci kāyagatāsati abhāvitā abahulīkatā, labhati tassa māro otāraṃ, labhati tassa māro ārammaṇaṃ. Seyyathāpi, bhikkhave, udakamaṇiko ritto tuccho ādhāre ṭhapito; atha puriso āgaccheyya udakabhāraṃ ādāya. Taṃ kiṃ maññatha, bhikkhave, api nu so puriso labhetha udakassa nikkhepana’’nti? ‘‘Evaṃ, bhante’’. ‘‘Evameva kho, bhikkhave, yassa kassaci kāyagatāsati abhāvitā abahulīkatā, labhati tassa māro otāraṃ, labhati tassa māro ārammaṇaṃ’’.
157“比丘们，任何人只要修习、多修了身至念，那么对于任何一项需要靠智慧亲证的法，他只要把心导向它，想要亲证，他就能在每个特定的领域里，获得亲身作证的能力。比丘们，这就像有一个水罐，装满了水，满到边缘，乌鸦都能喝到，被放在一个架子上。如果有个大力士从这边晃晃它，从那边晃晃它，水会不会流出来呢？”“会的，尊者。”“正是如此，比丘们，任何人只要修习、多修了身至念，那么对于任何一项需要靠智慧亲证的法，他只要把心导向它，想要亲证，他就能在每个特定的领域里，获得亲身作证的能力。比丘们，这就像在平整的地面上，有一个四四方方的池塘，四周堤岸被牢牢筑起，水是满的，满到边缘，乌鸦都能喝到。如果有个大力士从这边掘开堤岸，从那边掘开堤岸，水会不会流出来呢？”“会的，尊者。”“正是如此，比丘们，任何人只要修习、多修了身至念，那么对于任何一项需要靠智慧亲证的法，他只要把心导向它，想要亲证，他就能在每个特定的领域里，获得亲身作证的能力。比丘们，这就像在平整的地面上，有一个大十字路口，停着一辆已经套好了良种骏马的战车，马鞭也准备就绪；一位技术娴熟的调马师、驯马师登上战车，左手握住缰绳，右手拿起马鞭，可以随心所欲地驱车前行或后退。比丘们，正是如此，任何人只要修习、多修了身至念，那么对于任何一项需要靠智慧亲证的法，他只要把心导向它，想要亲证，他就能在每个特定的领域里，获得亲身作证的能力。”
‘‘Yassa kassaci, bhikkhave, kāyagatāsati bhāvitā bahulīkatā, so yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññāsacchikiriyāya, ta tatre sakkhibhabbataṃ pāpuṇāti sati satiāyatane. Seyyathāpi, bhikkhave, udakamaṇiko pūro udakassa samatittiko kākapeyyo ādhāre ṭhapito. Tamenaṃ balavā puriso yato yato āviñcheyya, āgaccheyya udaka’’nti? ‘‘Evaṃ, bhante’’. ‘‘Evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā so, yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane. Seyyathāpi, bhikkhave, same bhūmibhāge caturassā pokkharaṇī assa āḷibandhā pūrā udakassa samatittikā kākapeyyā. Tamenaṃ balavā puriso yato yato āḷiṃ muñceyya āgaccheyya udaka’’nti? ‘‘Evaṃ , bhante’’. ‘‘Evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, so yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane. Seyyathāpi, bhikkhave, subhūmiyaṃ catumahāpathe ājaññaratho yutto assa ṭhito odhastapatodo ; tamenaṃ dakkho yoggācariyo assadammasārathi abhiruhitvā vāmena hatthena rasmiyo gahetvā dakkhiṇena hatthena patodaṃ gahetvā yenicchakaṃ yadicchakaṃ sāreyyāpi paccāsāreyyāpi; evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, so yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññāsacchikiriyāya , tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane’’.
158比丘们，无论什么人，只要他修习、多修习了身至念，那么，任何属于明分的善法，都包含在其中。比丘们，就像无论什么人的心遍满了大海，那么，任何流向大海的河流，就都被包含在其中了。同样的，比丘们，无论什么人，只要他修习、多修习了身至念，那么，任何属于明分的善法，就都包含在其中。
‘‘Yassa kassaci, bhikkhave, kāyagatāsati bhāvitā bahulīkatā, antogadhāvāssa kusalā dhammā ye keci vijjābhāgiyā. Seyyathāpi, bhikkhave, yassa kassaci mahāsamuddo cetasā phuṭo, antogadhāvāssa kunnadiyo yā kāci samuddaṅgamā; evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, antogadhāvāssa kusalā dhammā ye keci vijjābhāgiyā.
159“诸比丘，当已修习、多修、常作、作为基础、建立、巩固、善加精勤地身至念时，可期待这十种利益。”
‘‘Kāyagatāya, bhikkhave, satiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya ime dasānisaṃsā pāṭikaṅkhā’’ti.
22“他能克服恐惧与惊骇，而恐惧与惊骇无法克服他；他住于征服了已升起的恐惧与惊骇。”
‘‘Bhayabheravasaho hoti, na ca taṃ bhayabheravaṃ sahati, uppannaṃ bhayabheravaṃ abhibhuyya viharati.
23“他变得有忍耐力，能忍耐冷、热、饥、渴，以及蚊虫、风吹日晒、爬行类动物的接触，能忍耐粗鲁无礼、不友善的言语方式；对于已升起的身体感受——那些苦的、剧烈的、粗重的、锐利的、不可意的、不愉快的、仿佛能夺命的感受——他生性能够安然承受。”
‘‘Khamo hoti sītassa uṇhassa jighacchāya pipāsāya ḍaṃsamakasavātātapasarīsapasamphassānaṃ duruttānaṃ durāgatānaṃ vacanapathānaṃ, uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsakajātiko hoti.
24“对于那四种禅那——属于高层次心智、是当下乐住的——他能够如愿获得，没有困难，不费力地获得。”
‘‘Catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī.
25他能以多种方式体验神通。能从一人变成多人，又能从多人变成一人；能显身、隐身；能穿墙越壁、穿山而行，毫无障碍，如同行于虚空；能在地面出入沉浮，如同行于水中；能行于水面而不沉，如同行于地上；能于空中结跏趺坐而行，如同飞鸟；能以手触摸、擦摩日月，有大威力、大神通；他能以色身自在掌控，乃至行至梵天世界。
‘‘So anekavihitaṃ iddhividhaṃ paccānubhoti. Ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti, āvibhāvaṃ…pe… yāva brahmalokāpi kāyena vasaṃ vatteti.
26他以清净、超越常人的天耳界，能听到两种声音——天界的声音和人界的声音，无论远近。
‘‘Dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca, ye dūre santike ca…pe….
27他能以自心洞察其他众生、其他人的心而了知。对于有贪的心，他了知为‘有贪的心’；对于离贪的心，他了知为‘离贪的心’；对于有嗔的心……对于离嗔的心……对于有痴的心……对于离痴的心……对于收摄的心……对于散乱的心……对于广大的心……对于不广大的心……对于有上的心……对于无上的心……对于得定的心……对于未得定的心……对于解脱的心，他如实了知为‘解脱的心’；对于未解脱的心，他如实了知为‘未解脱的心’。
‘‘Parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāti. Sarāgaṃ vā cittaṃ ‘sarāgaṃ citta’nti pajānāti, vītarāgaṃ vā cittaṃ…pe… sadosaṃ vā cittaṃ… vītadosaṃ vā cittaṃ… samohaṃ vā cittaṃ… vītamohaṃ vā cittaṃ… saṃkhittaṃ vā cittaṃ… vikkhittaṃ vā cittaṃ… mahaggataṃ vā cittaṃ… amahaggataṃ vā cittaṃ… sauttaraṃ vā cittaṃ… anuttaraṃ vā cittaṃ… samāhitaṃ vā cittaṃ… asamāhitaṃ vā cittaṃ… vimuttaṃ vā cittaṃ… avimuttaṃ vā cittaṃ ‘avimuttaṃ citta’nti pajānāti.
28他能以多种方式回忆过去生的住处，例如：一生、两生……他如此以具体形貌、详细因缘，回忆多种过去生的住处。
‘‘So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.
29他以清净、超越常人的天眼，看见众生死去、投生，低劣的、高贵的，美丽的、丑陋的，走向善趣的、走向恶趣的，他了知众生如何随业投生。
‘‘Dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti.
30他因诸漏的灭尽，于现法中，自己以证智亲自证得、具足无漏的心解脱、慧解脱而安住。
‘‘Āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.
31“比丘们，当身至念被反复亲近、修习、多修，被当作载乘工具，被当作立足基础，被持续稳固，被熟练累积，被好好地全力以赴后，十种利益是可期待的。他能克服不满与染着，而不满与染着无法克服他；他住于征服了已升起的不满。”
‘‘Kāyagatāya, bhikkhave, satiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya dasānisaṃsā pāṭikaṅkhā. Aratiratisaho hoti, na ca taṃ arati sahati, uppannaṃ aratiṃ abhibhuyya viharati.
32世尊说了这个。那些比丘心满意足，对世尊所说的话感到欢喜。”
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
33身至念经完 第九
Kāyagatāsatisuttaṃ niṭṭhitaṃ navamaṃ.