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SN 47 · 3. 念处相应

Tipitaka 7.0 静态阅读页 · 339 段 · 打开交互阅读器

13. 念处相应
3. Satipaṭṭhānasaṃyuttaṃ
21. 安巴巴离品
1. Ambapālivaggo
31. 安巴巴离经
1. Ambapālisuttaṃ
367如是我闻：有一次，世尊住在毗舍离的竹林村。在那里，世尊对比丘们说：“来吧，诸位比丘，你们在毗舍离的周边，按朋友、按熟人、按同伴的关系，各自进入雨安居。我自己呢，就在这竹林村进入雨安居。”“好的，尊者。”那些比丘回答世尊后，就在毗舍离的周边，按朋友、按熟人、按同伴的关系，各自进入了雨安居。而世尊本人，就在那竹林村进入了雨安居。
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā vesāliyaṃ viharati ambapālivane. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –
5“诸比丘，这唯一的道路，是为了让众生清净、超越忧愁与悲伤、灭除痛苦与忧恼、成就正理、亲证涅槃而存在的，那就是——四念处。哪四种呢？诸比丘，在此，比丘对身随观身而住，精勤、正知、具念，调伏世间的贪欲与忧恼；对受随观受而住，精勤、正知、具念，调伏世间的贪欲与忧恼；对心随观心而住，精勤、正知、具念，调伏世间的贪欲与忧恼；对法随观法而住，精勤、正知、具念，调伏世间的贪欲与忧恼。诸比丘，这唯一的道路，是为了让众生清净、超越忧愁与悲伤、灭除痛苦与忧恼、成就正理、亲证涅槃而存在的，那就是——四念处。”
‘‘Ekāyano ayaṃ, bhikkhave, maggo sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ – cattāro satipaṭṭhānā. 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. Ekāyano ayaṃ, bhikkhave, maggo sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ – cattāro satipaṭṭhānā’’ti.
6世尊说了这些。那些比丘对世尊的话感到满意，心生欢喜。第一经。
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti. Paṭhamaṃ.
72. 念经
2. Satisuttaṃ
82. 念经
2. Satisuttaṃ
368有一次，世尊住在韦沙离城的安巴巴离林。在那里，世尊对诸比丘说：“诸比丘。”那些比丘回应世尊：“尊师。”世尊说了以下的话：
Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati ambapālivane. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –
10“诸比丘，比丘应当具念、正知地安住。这是我对你们的教导。那么，诸比丘，比丘怎样才能具念呢？诸比丘，在此，比丘对身随观身而住，精勤、正知、具念，调伏世间的贪欲与忧恼；对受……对心……对法随观法而住，精勤、正知、具念，调伏世间的贪欲与忧恼。诸比丘，这样，比丘就是具念的。”
‘‘Sato, bhikkhave, bhikkhu vihareyya sampajāno. Ayaṃ vo amhākaṃ anusāsanī. Kathañca, bhikkhave, bhikkhu sato hoti? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Evaṃ kho, bhikkhave, bhikkhu sato hoti.
11「诸比丘，比丘如何正知？诸比丘，于此，比丘在前进、返回时是正知而行者，在前视、旁视时是正知而行者，在屈、伸时是正知而行者，在持桑喀帝、钵与衣时是正知而行者，在食、饮、嚼、尝时是正知而行者，在大小便利时是正知而行者，在行、住、坐、卧、醒、语、默时是正知而行者。诸比丘，比丘如此是正知而行者。诸比丘，比丘应具念、正知而住。这是我们对你们的教诫。」第二经。
‘‘Kathañca, bhikkhave, bhikkhu sampajāno hoti? Idha, 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. Evaṃ kho, bhikkhave, bhikkhu sampajānakārī hoti. Sato, bhikkhave, bhikkhu vihareyya sampajāno. Ayaṃ vo amhākaṃ anusāsanī’’ti. Dutiyaṃ.
123. 比丘经
3. Bhikkhusuttaṃ
133. 比丘经
3. Bhikkhusuttaṃ
369一时，世尊住在舍卫城祇园给孤独园。那时，世尊在傍晚时从独坐中起来，前往侍奉堂；抵达后，坐在设置好的座位上。具寿舍利弗也在傍晚时从独坐中起来，前往侍奉堂；抵达后，礼敬世尊，在一旁坐下。具寿目犍连……具寿大迦叶……具寿玛哈迦旃延……具寿玛哈果提德……具寿大准德……具寿玛哈咖毕那……具寿阿那律……具寿雷瓦达……具寿阿难也在傍晚时从独坐中起来，前往侍奉堂；抵达后，礼敬世尊，在一旁坐下。那时，世尊在夜晚坐了很久后，从座位起来，进入住所。那些具寿们在世尊离开不久后，也从座位起来，各自回到住所。而那些新来的比丘、刚出家不久、新近来到这法与律的，他们直到日出时还在打呵欠地睡觉。世尊以清净、超越人的天眼看见那些比丘直到日出时还在打呵欠地睡觉。看见后，前往侍奉堂；抵达后，坐在设置好的座位上。坐下后，世尊对诸比丘说：
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyya’’nti. ‘‘Evameva panidhekacce moghapurisā mañceva ajjhesanti, dhamme ca bhāsite mameva anubandhitabbaṃ maññantī’’ti. ‘‘Desetu me, bhante, bhagavā saṃkhittena dhammaṃ, desetu sugato saṃkhittena dhammaṃ. Appeva nāmāhaṃ bhagavato bhāsitassa atthaṃ jāneyyaṃ, appeva nāmāhaṃ bhagavato bhāsitassa dāyādo assa’’nti. ‘‘Tasmātiha tvaṃ, bhikkhu, ādimeva visodhehi kusalesu dhammesu. Ko cādi kusalānaṃ dhammānaṃ? Sīlañca suvisuddhaṃ, diṭṭhi ca ujukā. Yato kho te, bhikkhu, sīlañca suvisuddhaṃ bhavissati diṭṭhi ca ujukā, tato tvaṃ, bhikkhu, sīlaṃ nissāya sīle patiṭṭhāya cattāro satipaṭṭhāne tividhena bhāveyyāsi.
15是哪四种呢？比丘，在这里，你要或者在内部，于身随观身而住，热忱、正知、具念，调伏世间的贪忧；或者在外部，于身随观身而住，热忱、正知、具念，调伏世间的贪忧；或者在内部与外部，于身随观身而住，热忱、正知、具念，调伏世间的贪忧。或者在内部，于感受…（中略）…或者在外部，于感受…（中略）…或者在内部与外部，于感受随观感受而住，热忱、正知、具念，调伏世间的贪忧。或者在内部，于心…（中略）…或者在外部，于心…（中略）…或者在内部与外部，于心随观心而住，热忱、正知、具念，调伏世间的贪忧。或者在内部，于法…（中略）…或者在外部，于法…（中略）…或者在内部与外部，于法随观法而住，热忱、正知、具念，调伏世间的贪忧。比丘，当你像这样，依止于戒，立足于戒，以这三种方式修习这四念处时，比丘，那么，对你来说，无论白天或夜晚到来，在诸善法上，你都可以预期增长，而非衰退。”
Katame cattāro? Idha tvaṃ, bhikkhu, ajjhattaṃ vā kāye kāyānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; bahiddhā vā kāye kāyānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; ajjhattabahiddhā vā kāye kāyānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ajjhattaṃ vā vedanāsu…pe… bahiddhā vā vedanāsu…pe… ajjhattabahiddhā vā vedanāsu vedanānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ajjhattaṃ vā citte…pe… bahiddhā vā citte…pe… ajjhattabahiddhā vā citte cittānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ajjhattaṃ vā dhammesu…pe… bahiddhā vā dhammesu…pe… ajjhattabahiddhā vā dhammesu dhammānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Yato kho tvaṃ, bhikkhu, sīlaṃ nissāya sīle patiṭṭhāya ime cattāro satipaṭṭhāne evaṃ tividhena bhāvessasi, tato tuyhaṃ, bhikkhu, yā ratti vā divaso vā āgamissati vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihānī’’ti.
16那位比丘对世尊所说的话感到欢喜、随喜之后，从座位上起身，向世尊敬礼，右绕一圈后离开了。然后，那位比丘独自隐居，不放逸、精进、下定决心地安住，不久之后，就为了那个目标——善男子们正确地出家，从在家生活进入无家生活——达到了那无上的梵行究竟，就在现法中以自己的智慧亲身作证、证得之后而安住。他如实了知：'出生已尽，梵行已立，应做已做，不再有来生。'而那位比丘也成为了一位阿拉汉。第六经。
Atha kho so bhikkhu bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho so bhikkhu eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati . ‘‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’’ti abbhaññāsi. Aññataro ca pana so bhikkhu arahataṃ ahosīti. Tatiyaṃ.
174. 沙喇经
4. Sālasuttaṃ
184. 沙喇经
4. Sālasuttaṃ
370有一次，世尊住在拘萨罗国一个名叫沙喇的婆罗门村庄。在那里，世尊召唤比丘们…（中略）…这样说道：
Ekaṃ samayaṃ bhagavā kosalesu viharati sālāya brāhmaṇagāme. Tatra kho bhagavā bhikkhū āmantesi…pe… etadavoca –
20“比丘们，那些新学的、出家不久的、刚来到这个法与律的比丘，比丘们，你们应当教导、引导、令他们立足于修习四念处。是哪四种呢？‘来吧，贤友们，你们要在身上随观身而住，成为热忱、正知、心意专一、心清净、得定、心一境的人，以便如实知身；要在感受上随观感受而住，成为热忱、正知、心意专一、心清净、得定、心一境的人，以便如实知感受；要在心上随观心而住，成为热忱、正知、心意专一、心清净、得定、心一境的人，以便如实知心；要在法上随观法而住，成为热忱、正知、心意专一、心清净、得定、心一境的人，以便如实知法。’比丘们，即使那些作为有学、尚未证得心意满足、正渴望无上离轭安稳而住的比丘，他们也是于身随观身而住，热忱、正知、心意专一、心清净、得定、心一境，以便遍知身；于感受随观感受而住，热忱、正知、心意专一、心清净、得定、心一境，以便遍知感受；于心随观心而住，热忱、正知、心意专一、心清净、得定、心一境，以便遍知心；于法随观法而住，热忱、正知、心意专一、心清净、得定、心一境，以便遍知法。”
‘‘Ye te, bhikkhave, bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ, te vo, bhikkhave, bhikkhū catunnaṃ satipaṭṭhānānaṃ bhāvanāya samādapetabbā nivesetabbā patiṭṭhāpetabbā. Katamesaṃ catunnaṃ? Etha tumhe, āvuso, kāye kāyānupassino viharatha ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, kāyassa yathābhūtaṃ ñāṇāya; vedanāsu vedanānupassino viharatha ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, vedanānaṃ yathābhūtaṃ ñāṇāya; citte cittānupassino viharatha ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, cittassa yathābhūtaṃ ñāṇāya; dhammesu dhammānupassino viharatha ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, dhammānaṃ yathābhūtaṃ ñāṇāya. Yepi te, bhikkhave, bhikkhū sekhā appattamānasā anuttaraṃ yogakkhemaṃ patthayamānā viharanti, tepi kāye kāyānupassino viharanti ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā , kāyassa pariññāya; vedanāsu vedanānupassino viharanti ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, vedanānaṃ pariññāya; citte cittānupassino viharanti ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, cittassa pariññāya; dhammesu dhammānupassino viharanti ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, dhammānaṃ pariññāya.
21「诸比丘，那些阿拉汉、漏尽、已住立、所作已作、已卸负担、已达自己的目的、已尽有结、以正智解脱的比丘们，他们也随观身而住，热诚、正知、专一、心清净、得定、心一境，已离系于身；他们随观受而住，热诚、正知、专一、心清净、得定、心一境，已离系于诸受；他们随观心而住，热诚、正知、专一、心清净、得定、心一境，已离系于心；他们随观法而住，热诚、正知、专一、心清净、得定、心一境，已离系于诸法。
‘‘Yepi te, bhikkhave, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññā vimuttā, tepi kāye kāyānupassino viharanti ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, kāyena visaṃyuttā; vedanāsu vedanānupassino viharanti ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, vedanāhi visaṃyuttā; citte cittānupassino viharanti ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, cittena visaṃyuttā; dhammesu dhammānupassino viharanti ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, dhammehi visaṃyuttā.
22诸比丘，那些新的、刚出家不久、新近来到此法律的比丘们，你们应当劝导他们、安立他们、确立他们于这四念处的修习。
‘‘Yepi te, bhikkhave, bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ, te vo, bhikkhave, bhikkhū imesaṃ catunnaṃ satipaṭṭhānānaṃ bhāvanāya samādapetabbā nivesetabbā patiṭṭhāpetabbā’’ti. Catutthaṃ.
235. 不善聚经
5. Akusalarāsisuttaṃ
371舍卫城因缘。在那里，世尊说此：——「诸比丘，若说『不善聚』，正确地说的话，应说五盖。诸比丘，这确实是完全的不善聚，即：五盖。哪五种呢？欲欲盖、嗔恚盖、昏沉睡眠盖、掉举追悔盖、疑盖。诸比丘，若说『不善聚』，正确地说这五盖的话，应说。诸比丘，这确实是完全的不善聚，即：五盖。
Sāvatthinidānaṃ . Tatra kho bhagavā etadavoca – ‘‘‘akusalarāsī’ti, bhikkhave, vadamāno pañca nīvaraṇe sammā vadamāno vadeyya. Kevalo hāyaṃ, bhikkhave, akusalarāsi, yadidaṃ – pañca nīvaraṇā. Katame pañca? Kāmacchandanīvaraṇaṃ , byāpādanīvaraṇaṃ, thinamiddhanīvaraṇaṃ, uddhaccakukkuccanīvaraṇaṃ, vicikicchānīvaraṇaṃ. ‘Akusalarāsī’ti, bhikkhave, vadamāno ime pañca nīvaraṇe sammā vadamāno vadeyya. Kevalo hāyaṃ, bhikkhave, akusalarāsi, yadidaṃ – pañca nīvaraṇā.
25诸比丘，若说『善聚』，正确地说，应当说四念处。诸比丘，这完全是善聚，即四念处。哪四种？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……于心……于法随观法而住，热诚、正知、具念，调伏世间的贪忧。诸比丘，若说『善聚』，正确地说这四念处，应当说。诸比丘，这完全是善聚，即四念处。
‘‘‘Kusalarāsī’ti, bhikkhave, vadamāno cattāro satipaṭṭhāne sammā vadamāno vadeyya. Kevalo hāyaṃ, bhikkhave, kusalarāsi, yadidaṃ – cattāro satipaṭṭhānā. Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ . ‘Kusalarāsī’ti, bhikkhave, vadamāno ime cattāro satipaṭṭhāne sammā vadamāno vadeyya. Kevalo hāyaṃ, bhikkhave, kusalarāsi, yadidaṃ – cattāro satipaṭṭhānā’’ti. Pañcamaṃ.
266. 鹰经
6. Sakuṇagghisuttaṃ
276. 鹰经
6. Sakuṇagghisuttaṃ
372「诸比丘！过去世时，有一只鹰突然袭击了一只鹑鸟并抓住了它。诸比丘！那时，那只鹑鸟被鹰带走时如此悲叹：『我们真是不幸，我们少福德，因为我们在非行处行走，在他人的境域。如果今天我们在行处行走，在自己父系的境域，这只鹰对我来说就不足以战斗。』『那么，鹑鸟！什么是你的行处，自己父系的境域呢？』『即是：犁过的田地，土块之处。』」「诸比丘！那时，那只鹰对自己的力量不自信，对自己的力量不夸耀，放开了那只鹑鸟：『去吧，鹑鸟！即使去到那里，你也逃不出我的掌握。』」
‘‘Bhūtapubbaṃ, bhikkhave, sakuṇagghi lāpaṃ sakuṇaṃ sahasā ajjhappattā aggahesi. Atha kho, bhikkhave, lāpo sakuṇo sakuṇagghiyā hariyamāno evaṃ paridevasi – ‘mayamevamha alakkhikā, mayaṃ appapuññā, ye mayaṃ agocare carimha paravisaye. Sacejja mayaṃ gocare careyyāma sake pettike visaye, na myāyaṃ , sakuṇagghi, alaṃ abhavissa, yadidaṃ – yuddhāyā’ti. ‘Ko pana te, lāpa, gocaro sako pettiko visayo’ti? ‘Yadidaṃ – naṅgalakaṭṭhakaraṇaṃ leḍḍuṭṭhāna’’’nti. ‘‘Atha kho, bhikkhave, sakuṇagghi sake bale apatthaddhā sake bale asaṃvadamānā lāpaṃ sakuṇaṃ pamuñci – ‘gaccha kho tvaṃ, lāpa, tatrapi me gantvā na mokkhasī’’’ti.
29「诸比丘！那时，那只鹑鸟去到犁过的田地、土块之处，登上一个大土块后，站着对鹰说：『来吧，鹰！现在来吧，鹰！』诸比丘！那时，那只鹰对自己的力量不自信，对自己的力量不夸耀，收拢双翅后突然袭击那只鹑鸟。诸比丘！当那只鹑鸟知道『这只鹰已经很接近我了』时，就进入那个土块的内部。诸比丘！那时，那只鹰就在那里撞碎了胸膛。诸比丘！这就是在非行处行走、在他人境域者的结果。」
‘‘Atha kho, bhikkhave, lāpo sakuṇo naṅgalakaṭṭhakaraṇaṃ leḍḍuṭṭhānaṃ gantvā mahantaṃ leḍḍuṃ abhiruhitvā sakuṇagghiṃ vadamāno aṭṭhāsi – ‘ehi kho dāni me, sakuṇagghi, ehi kho dāni me, sakuṇagghī’ti. Atha kho sā, bhikkhave, sakuṇagghi sake bale apatthaddhā sake bale asaṃvadamānā ubho pakkhe sannayha lāpaṃ sakuṇaṃ sahasā ajjhappattā. Yadā kho, bhikkhave, aññāsi lāpo sakuṇo ‘bahuāgato kho myāyaṃ sakuṇagghī’ti, atha tasseva leḍḍussa antaraṃ paccupādi. Atha kho, bhikkhave, sakuṇagghi tattheva uraṃ paccatāḷesi. Evañhi taṃ , bhikkhave, hoti yo agocare carati paravisaye.
30所以，诸位比丘，不要在不属于自己的行处、他人的领域里游走。在不属于自己的行处、他人的领域里游走的人，魔罗会找到机会，魔罗会找到立足点。比丘们，什么是不属于比丘的行处、他人的领域呢？就是那五种感官欲乐。哪五种呢？眼睛能认知道的那些让人想要、喜欢、合意、可爱、与感官欲乐相关、会激发贪染的色；耳朵能认知道的那些声音……鼻子能认知道的那些气味……舌头能认知道的那些味道……身体能认知道的那些让人想要、喜欢、合意、可爱、与感官欲乐相关、会激发贪染的触感。比丘们，这就是不属于比丘的行处、他人的领域。
‘‘Tasmātiha, bhikkhave, mā agocare carittha paravisaye. Agocare, bhikkhave, carataṃ paravisaye lacchati māro otāraṃ, lacchati māro ārammaṇaṃ. Ko ca, bhikkhave, bhikkhuno agocaro paravisayo? Yadidaṃ – pañca kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, sotaviññeyyā saddā…pe… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā – ayaṃ, bhikkhave, bhikkhuno agocaro paravisayo.
31诸比丘，你们应当在自己的行境、自己父祖的领域中行走。诸比丘，在自己的行境、自己父祖的领域中行走者，魔罗找不到机会，魔罗得不到所缘。诸比丘，什么是比丘自己的行境、自己父祖的领域？即四念处。哪四种？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……于心……于法随观法而住，热诚、正知、具念，调伏世间的贪忧。诸比丘，这是比丘自己的行境、自己父祖的领域。
‘‘Gocare, bhikkhave, caratha sake pettike visaye. Gocare, bhikkhave, carataṃ sake pettike visaye na lacchati māro otāraṃ, na lacchati māro ārammaṇaṃ. Ko ca, bhikkhave, bhikkhuno gocaro sako pettiko visayo? Yadidaṃ – cattāro satipaṭṭhānā. Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ – ayaṃ, bhikkhave, bhikkhuno gocaro sako pettiko visayo’’ti. Chaṭṭhaṃ.
327. 猴经
7. Makkaṭasuttaṃ
337. 猴经
7. Makkaṭasuttaṃ
373比丘们，在喜马拉雅山王中，有那些崎岖不平、危险难行的地方，那里既不是猴子们活动的地方，也不是人类活动的地方。比丘们，在喜马拉雅山王中，也有一些崎岖不平、危险难行的地方，那里是猴子们活动的地方，但不是人类活动的地方。比丘们，在喜马拉雅山王中，还有一些平坦、令人愉悦的地带，那里既是猴子们活动的地方，也是人类活动的地方。在那里，比丘们，猎人们会在猴子经过的路上设置粘胶，用来捕捉猴子。
‘‘Atthi, bhikkhave, himavato pabbatarājassa duggā visamā desā, yattha neva makkaṭānaṃ cārī na manussānaṃ. Atthi, bhikkhave, himavato pabbatarājassa duggā visamā desā, yattha makkaṭānañhi kho cārī, na manussānaṃ. Atthi, bhikkhave, himavato pabbatarājassa samā bhūmibhāgā ramaṇīyā, yattha makkaṭānañceva cārī manussānañca. Tatra, bhikkhave, luddā makkaṭavīthīsu lepaṃ oḍḍenti makkaṭānaṃ bādhanāya.
35「诸比丘！在那里，那些不愚痴、不贪婪的猴子，看见那胶后，远远地避开。但是，诸比丘！那只愚痴、贪婪的猴子，接近那胶后，用手抓住。它就被粘住了。『我要放开手』，它用第二只手抓住。它就被粘住了。『我要放开两只手』，它用脚抓住。它就被粘住了。『我要放开两只手和脚』，它用第二只脚抓住。它就被粘住了。『我要放开两只手和两只脚』，它用嘴抓住。它就被粘住了。诸比丘！这样，那只猴子被五处粘住，躺在那里，遭遇不幸，遭遇灾难，任由猎人处置。诸比丘！那时，猎人刺穿它后，就在那根木桩上烤它，随意离去。诸比丘！这就是在非行处行走、在他人境域者的结果。」
‘‘Tatra, bhikkhave, ye te makkaṭā abālajātikā alolajātikā, te taṃ lepaṃ disvā ārakā parivajjanti. Yo pana so hoti makkaṭo bālajātiko lolajātiko, so taṃ lepaṃ upasaṅkamitvā hatthena gaṇhāti. So tattha bajjhati. ‘Hatthaṃ mocessāmī’ti dutiyena hatthena gaṇhāti. So tattha bajjhati. ‘Ubho hatthe mocessāmī’ti pādena gaṇhāti. So tattha bajjhati. ‘Ubho hatthe mocessāmi pādañcā’ti dutiyena pādena gaṇhāti. So tattha bajjhati. ‘Ubho hatthe mocessāmi pāde cā’ti tuṇḍena gaṇhāti. So tattha bajjhati. Evañhi so, bhikkhave, makkaṭo pañcoḍḍito thunaṃ seti anayaṃ āpanno byasanaṃ āpanno yathākāmakaraṇīyo luddassa. Tamenaṃ, bhikkhave, luddo vijjhitvā tasmiṃyeva kaṭṭhakataṅgāre avassajjetvā yena kāmaṃ pakkamati. Evaṃ so taṃ, bhikkhave, hoti yo agocare carati paravisaye.
36「诸比丘！因此，你们不要在非行处行走，在他人的境域。诸比丘！在非行处行走、在他人境域者，魔罗得到机会，魔罗得到所缘。诸比丘！什么是比丘的非行处、他人的境域？即是：五欲功德。哪五种？眼所识的色，可爱的、可喜的、合意的、可爱形状的、与欲相应的、能引起染着的；耳所识的声……鼻所识的香……舌所识的味……身所识的触，可爱的、可喜的、合意的、可爱形状的、与欲相应的、能引起染着的。诸比丘！这是比丘的非行处、他人的境域。」
‘‘Tasmātiha, bhikkhave, mā agocare carittha paravisaye. Agocare, bhikkhave, carataṃ paravisaye lacchati māro otāraṃ, lacchati māro ārammaṇaṃ. Ko ca, bhikkhave, bhikkhuno agocaro paravisayo? Yadidaṃ – pañca kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, sotaviññeyyā saddā…pe… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ayaṃ, bhikkhave, bhikkhuno agocaro paravisayo.
37诸比丘，你们应当在自己的行境、自己父祖的领域中行走。诸比丘，在自己的行境、自己父祖的领域中行走者，魔罗找不到机会，魔罗得不到所缘。诸比丘，什么是比丘自己的行境、自己父祖的领域？即四念处。哪四种？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……于心……于法随观法而住，热诚、正知、具念，调伏世间的贪忧。诸比丘，这是比丘自己的行境、自己父祖的领域。
‘‘Gocare, bhikkhave, caratha sake pettike visaye. Gocare, bhikkhave , carataṃ sake pettike visaye na lacchati māro otāraṃ, na lacchati māro ārammaṇaṃ. Ko ca, bhikkhave, bhikkhuno gocaro sako pettiko visayo? Yadidaṃ – cattāro satipaṭṭhānā. Katame cattāro ? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ayaṃ, bhikkhave, bhikkhuno gocaro sako pettiko visayo’’ti. Sattamaṃ.
388. 厨师经
8. Sūdasuttaṃ
398. 厨师经
8. Sūdasuttaṃ
374好比这样,比丘们,一个愚蠢、不机灵、不熟练的厨师,用各种不同味道的菜肴去伺候国王或大臣:酸的、苦的、辣的、甜的、有碱味的、没有碱味的、咸的、淡的。
‘‘Seyyathāpi, bhikkhave, bālo abyatto akusalo sūdo rājānaṃ vā rājamahāmattaṃ vā nānaccayehi sūpehi paccupaṭṭhito assa – ambilaggehipi, tittakaggehipi, kaṭukaggehipi, madhuraggehipi, khārikehipi, akhārikehipi, loṇikehipi, aloṇikehipi.
41比丘们,那个愚蠢、不机灵、不熟练的厨师,没有把握住自己主人的口味信号:'今天我的主人喜欢这道菜,或者他多夹这道菜,或者他多拿这道菜,或者他称赞这道菜。今天我的主人喜欢酸的菜,或者他多夹酸的,或者他多拿酸的,或者他称赞酸的。今天我的主人喜欢苦的......今天喜欢辣的......今天喜欢甜的......今天喜欢有碱味的......今天喜欢没有碱味的......今天喜欢咸的......今天喜欢淡的菜,或者他多夹淡的,或者他多拿淡的,或者他称赞淡的。'
‘‘Sa kho so, bhikkhave, bālo abyatto akusalo sūdo sakassa bhattu nimittaṃ na uggaṇhāti – ‘idaṃ vā me ajja bhattu sūpeyyaṃ ruccati, imassa vā abhiharati, imassa vā bahuṃ gaṇhāti, imassa vā vaṇṇaṃ bhāsati. Ambilaggaṃ vā me ajja bhattu sūpeyyaṃ ruccati , ambilaggassa vā abhiharati, ambilaggassa vā bahuṃ gaṇhāti, ambilaggassa vā vaṇṇaṃ bhāsati. Tittakaggaṃ vā me ajja… kaṭukaggaṃ vā me ajja… madhuraggaṃ vā me ajja… khārikaṃ vā me ajja… akhārikaṃ vā me ajja… loṇikaṃ vā me ajja… aloṇikaṃ vā me ajja bhattu sūpeyyaṃ ruccati, aloṇikassa vā abhiharati, aloṇikassa vā bahuṃ gaṇhāti, aloṇikassa vā vaṇṇaṃ bhāsatī’’’ti.
42「诸比丘，那位愚钝、不熟练、不善巧的厨师既不能获得衣服，也不能获得工资，也不能获得赏赐。那是什么原因呢？诸比丘，因为那位愚钝、不熟练、不善巧的厨师不能把握自己主人的相。同样地，诸比丘，这里某位愚钝、不熟练、不善巧的比丘，于身随观身而住，热诚、正知、具念，调伏世间的贪忧。当他于身随观身而住时，心不得定，诸烦恼不被舍断。他不能把握那个相。于受随观受而住……于心随观心而住……于法随观法而住，热诚、正知、具念，调伏世间的贪忧。当他于法随观法而住时，心不得定，诸烦恼不被舍断。他不能把握那个相。
‘‘Sa kho so, bhikkhave, bālo abyatto akusalo sūdo na ceva lābhī hoti acchādanassa, na lābhī vetanassa, na lābhī abhihārānaṃ. Taṃ kissa hetu? Tathā hi so, bhikkhave, bālo abyatto akusalo sūdo sakassa bhattu nimittaṃ na uggaṇhāti. Evameva kho, bhikkhave, idhekacco bālo abyatto akusalo bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Tassa kāye kāyānupassino viharato cittaṃ na samādhiyati, upakkilesā na pahīyanti. So taṃ nimittaṃ na uggaṇhāti. Vedanāsu vedanānupassī viharati…pe… citte cittānupassī viharati …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Tassa dhammesu dhammānupassino viharato cittaṃ na samādhiyati, upakkilesā na pahīyanti. So taṃ nimittaṃ na uggaṇhāti.
43「诸比丘，那位愚钝、不熟练、不善巧的比丘，既不能获得现法乐住，也不能获得正念正知。那是什么原因呢？诸比丘，因为那位愚钝、不熟练、不善巧的比丘不能把握自己心的相。
‘‘Sa kho so, bhikkhave, bālo abyatto akusalo bhikkhu na ceva lābhī hoti diṭṭheva dhamme sukhavihārānaṃ, na lābhī satisampajaññassa . Taṃ kissa hetu? Tathā hi so, bhikkhave, bālo abyatto akusalo bhikkhu sakassa cittassa nimittaṃ na uggaṇhāti.
44「诸比丘！譬如贤明、善巧、熟练的厨师，以种种汤菜侍奉国王或大臣——有酸味的、有苦味的、有辛辣味的、有甜味的、有涩味的、有不涩味的、有咸味的、有不咸味的。
‘‘Seyyathāpi, bhikkhave, paṇḍito byatto kusalo sūdo rājānaṃ vā rājamahāmattaṃ vā nānaccayehi sūpehi paccupaṭṭhito assa – ambilaggehipi, tittakaggehipi, kaṭukaggehipi, madhuraggehipi, khārikehipi, akhārikehipi, loṇikehipi, aloṇikehipi.
45「诸比丘，那位贤明、熟练、善巧的厨师能把握自己主人的相——『今天我主人喜欢这种汤菜，或者他取用这个，或者他多取这个，或者他称赞这个。今天我主人喜欢酸味的汤菜，或者他取用酸味的，或者他多取酸味的，或者他称赞酸味的。今天苦味的……今天辛辣的……今天甜味的……今天碱性的……今天非碱性的……今天咸味的……今天我主人喜欢淡味的汤菜，或者他取用淡味的，或者他多取淡味的，或者他称赞淡味的。』
‘‘Sa kho so, bhikkhave, paṇḍito byatto kusalo sūdo sakassa bhattu nimittaṃ uggaṇhāti – ‘idaṃ vā me ajja bhattu sūpeyyaṃ ruccati, imassa vā abhiharati, imassa vā bahuṃ gaṇhāti, imassa vā vaṇṇaṃ bhāsati. Ambilaggaṃ vā me ajja bhattu sūpeyyaṃ ruccati , ambilaggassa vā abhiharati, ambilaggassa vā bahuṃ gaṇhāti, ambilaggassa vā vaṇṇaṃ bhāsati. Tittakaggaṃ vā me ajja… kaṭukaggaṃ vā me ajja… madhuraggaṃ vā me ajja… khārikaṃ vā me ajja… akhārikaṃ vā me ajja… loṇikaṃ vā me ajja… aloṇikaṃ vā me ajja bhattu sūpeyyaṃ ruccati, aloṇikassa vā abhiharati, aloṇikassa vā bahuṃ gaṇhāti, aloṇikassa vā vaṇṇaṃ bhāsatī’’’ti.
46诸比丘，那位聪明、善巧、有智慧的厨师，既得到了衣物，也得到了工钱，还得到了赏赐。这是什么原因呢？诸比丘，正是因为那位聪明、善巧、有智慧的厨师，懂得把握自己主人的口味。同样地，诸比丘，在这里，有一位聪明、善巧、有智慧的比丘，他在身体上持续观察身体而住，精勤、正知、具念，调伏了对世间的贪欲和忧恼。当他持续观察身体而住时，心变得专注，随烦恼被舍弃。他把握了这个相。他在感受上持续观察感受而住……在心上持续观察心而住……在诸法上持续观察诸法而住，精勤、正知、具念，调伏了对世间的贪欲和忧恼。当他持续观察诸法而住时，心变得专注，随烦恼被舍弃。他把握了这个相。
‘‘Sa kho so, bhikkhave, paṇḍito byatto kusalo sūdo lābhī ceva hoti acchādanassa, lābhī vetanassa, lābhī abhihārānaṃ. Taṃ kissa hetu? Tathā hi so, bhikkhave, paṇḍito byatto kusalo sūdo sakassa bhattu nimittaṃ uggaṇhāti. Evameva kho, bhikkhave, idhekacco paṇḍito byatto kusalo bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Tassa kāye kāyānupassino viharato cittaṃ samādhiyati, upakkilesā pahīyanti . So taṃ nimittaṃ uggaṇhāti. Vedanāsu vedanānupassī viharati…pe… citte cittānupassī viharati…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Tassa dhammesu dhammānupassino viharato cittaṃ samādhiyati, upakkilesā pahīyanti. So taṃ nimittaṃ uggaṇhāti.
47「诸比丘，那位贤明、熟练、善巧的比丘，既能获得现法乐住，也能获得正念正知。那是什么原因呢？诸比丘，因为那位贤明、熟练、善巧的比丘能把握自己心的相。」第八经。
‘‘Sa kho so, bhikkhave, paṇḍito byatto kusalo bhikkhu lābhī ceva hoti diṭṭheva dhamme sukhavihārānaṃ, lābhī hoti satisampajaññassa. Taṃ kissa hetu? Tathā hi so, bhikkhave, paṇḍito byatto kusalo bhikkhu sakassa cittassa nimittaṃ uggaṇhātī’’ti. Aṭṭhamaṃ.
489. 病人经
9. Gilānasuttaṃ
499. 病人经
9. Gilānasuttaṃ
375如是我闻：一时，世尊住在毗舍离的韦卢瓦村。于此，世尊对诸比丘说：「诸比丘，你们来，在毗舍离周围，随各人的朋友、随各人的熟人、随各人的亲友进入瓦萨。我就在此韦卢瓦村进入瓦萨。」「是的，尊者。」那些比丘回答世尊后，在毗舍离周围，随各人的朋友、随各人的熟人、随各人的亲友进入瓦萨。而世尊就在那韦卢瓦村进入瓦萨。
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā vesāliyaṃ viharati veḷuvagāmake . Tatra kho bhagavā bhikkhū āmantesi – ‘‘etha tumhe, bhikkhave, samantā vesāliyā yathāmittaṃ yathāsandiṭṭhaṃ yathāsambhattaṃ vassaṃ upetha. Idhevāhaṃ veḷuvagāmake vassaṃ upagacchāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paṭissutvā samantā vesāliyā yathāmittaṃ yathāsandiṭṭhaṃ yathāsambhattaṃ vassaṃ upagacchuṃ. Bhagavā pana tattheva veḷuvagāmake vassaṃ upagacchi .
51那时，世尊进入瓦萨后，生起了严重的疾病，激烈的、濒临死亡的受生起了。于此，世尊具念、正知地忍受，不被扰乱。那时，世尊这样想：「我不告知侍者、不告别比丘僧团就般涅槃，这对我不适合。我何不以精进力克服此病，住于决意寿行？」那时，世尊以精进力克服了那病，住于决意寿行。(那时，世尊的那病平息了。)
Atha kho bhagavato vassūpagatassa kharo ābādho uppajji, bāḷhā vedanā vattanti māraṇantikā. Tatra sudaṃ bhagavā sato sampajāno adhivāsesi avihaññamāno. Atha kho bhagavato etadahosi – ‘‘na kho me taṃ patirūpaṃ, yohaṃ anāmantetvā upaṭṭhāke anapaloketvā bhikkhusaṅghaṃ parinibbāyeyyaṃ. Yaṃnūnāhaṃ imaṃ ābādhaṃ vīriyena paṭipaṇāmetvā jīvitasaṅkhāraṃ adhiṭṭhāya vihareyya’’nti. Atha kho bhagavā taṃ ābādhaṃ vīriyena paṭipaṇāmetvā jīvitasaṅkhāraṃ adhiṭṭhāya vihāsi. (Atha kho bhagavato so ābādho paṭippassambhi) .
52那时，世尊病愈，刚从病中痊愈，从精舍出来，坐在精舍荫处所设的座位上。那时，具寿阿难去到世尊那里；到了之后，礼敬世尊，在一旁坐下。在一旁坐下后，具寿阿难对世尊这样说：「尊者，我见到世尊安乐；尊者，我见到世尊堪忍；尊者，我见到世尊支持。然而，尊者，因世尊的病，我的身体好像变得麻木，方向对我也不明了，诸法对我也不现前。然而，尊者，我有一些安慰——『世尊不会般涅槃，直到世尊对比丘僧团说些什么。』」
Atha kho bhagavā gilānā vuṭṭhito aciravuṭṭhito gelaññā vihārā nikkhamitvā vihārapacchāyāyaṃ paññatte āsane nisīdi. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – ‘‘diṭṭho me, bhante, bhagavato phāsu; diṭṭhaṃ, bhante, bhagavato khamanīyaṃ; diṭṭhaṃ, bhante, bhagavato yāpanīyaṃ. Api ca me, bhante, madhurakajāto viya kāyo, disāpi me na pakkhāyanti, dhammāpi maṃ nappaṭibhanti bhagavato gelaññena. Api ca me, bhante, ahosi kācideva assāsamattā – ‘na tāva bhagavā parinibbāyissati, na yāva bhagavā bhikkhusaṅghaṃ ārabbha kiñcideva udāharatī’’’ti.
53「那么，阿难，比丘僧团对我期望什么呢？阿难，我已说法，没有内外之分。阿难，如来对诸法没有师保留。阿难，若有人这样想：『我将护持比丘僧团』或『比丘僧团属于我』，那么，阿难，他应该对比丘僧团说些什么。然而，阿难，如来不这样想：『我将护持比丘僧团』或『比丘僧团属于我』。那么，阿难，如来为何要对比丘僧团说些什么呢！现在，阿难，我已老、已衰、年迈、年高、年老。我的年龄已到八十。阿难，譬如破旧的车以绳索维持；同样地，阿难，我想如来的身体以绳索维持。
‘‘Kiṃ pana dāni, ānanda, bhikkhusaṅgho mayi paccāsīsati ? Desito, ānanda, mayā dhammo anantaraṃ abāhiraṃ karitvā. Natthānanda, tathāgatassa dhammesu ācariyamuṭṭhi. Yassa nūna, ānanda, evamassa – ‘ahaṃ bhikkhusaṅghaṃ pariharissāmī’ti vā, ‘mamuddesiko bhikkhusaṅgho’ti vā, so nūna, ānanda, bhikkhusaṅghaṃ ārabbha kiñcideva udāhareyya. Tathāgatassa kho, ānanda, na evaṃ hoti – ‘ahaṃ bhikkhusaṅghaṃ pariharissāmī’ti vā , ‘mamuddesiko bhikkhusaṅgho’ti vā. Sa kiṃ , ānanda, tathāgato bhikkhusaṅghaṃ ārabbha kiñcideva udāharissati! Etarahi kho panāhaṃ, ānanda, jiṇṇo vuddho mahallako addhagato vayoanuppatto. Āsītiko me vayo vattati. Seyyathāpi, ānanda, jajjarasakaṭaṃ veḷamissakena yāpeti; evameva kho, ānanda, vedhamissakena maññe tathāgatassa kāyo yāpeti.
54「阿难，当如来不作意一切相，随着某些受的灭，进入并住于无相心定时，阿难，在那时如来的身体更安乐。因此，阿难，你们应以自己为岛而住，以自己为归依、不以他人为归依，以法为岛、以法为归依、不以他人为归依。
‘‘Yasmiṃ , ānanda, samaye tathāgato sabbanimittānaṃ amanasikārā ekaccānaṃ vedanānaṃ nirodhā animittaṃ cetosamādhiṃ upasampajja viharati, phāsutaro , ānanda, tasmiṃ samaye tathāgatassa kāyo hoti . Tasmātihānanda, attadīpā viharatha attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā.
55“阿难，比丘如何以自己为岛屿，以自己为依靠，不以他人为依靠；以法为岛屿，以法为依靠，不以他人为依靠呢？阿难，在此，比丘于身，随观身而住，具足热忱、正知、正念，调伏世间的贪忧；于感受……（中略）……于心……（中略）……于法，随观法而住，具足热忱、正知、正念，调伏世间的贪忧。阿难，比丘就是这样以自己为岛屿，以自己为依靠，不以他人为依靠；以法为岛屿，以法为依靠，不以他人为依靠。阿难，无论是现在，还是在我入灭后，凡是能这样以自己为岛屿，以自己为依靠……以法为岛屿，以法为依靠而住的人，阿难，在我这些弟子中，凡是愿学者，他们必将达到最顶峰。”第九经。
‘‘Kathañcānanda, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo? Idhānanda, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Evaṃ kho, ānanda, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo. Ye hi keci, ānanda, etarahi vā mamaccaye vā attadīpā viharissanti attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā ; tamatagge mete, ānanda, bhikkhū bhavissanti ye keci sikkhākāmā’’ti. Navamaṃ.
5610. 比丘住处经
10. Bhikkhunupassayasuttaṃ
376于是，尊者阿难在上午穿好袈裟，拿着衣钵，前往斯利瓦德居士的住处。到了之后，在已铺好的座位上坐下。坐下后，尊者阿难对斯利瓦德居士说：“居士，你还能忍受吗？还能坚持吗？痛苦的感受是在消退，还是在加重？你感觉到消退的迹象，还是加重的迹象？”居士回答：“尊者，我无法忍受，无法坚持了。我剧烈的痛苦感受在加重，没有消退。我只感觉到加重的迹象，没有消退的迹象。”
Atha kho āyasmā ānando pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena aññataro bhikkhunupassayo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho sambahulā bhikkhuniyo yenāyasmā ānando tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho tā bhikkhuniyo āyasmantaṃ ānandaṃ etadavocuṃ –
58“‘阿难尊者，在这里，有许多比丘尼，心很好地安住在四念处上，她们体验到越来越殊胜、越来越超越的差别。’‘姐妹们，是这样，姐妹们，是这样！姐妹们，任何比丘或比丘尼，只要心很好地安住在四念处上，这对他来说就是可期待的——他将会体验到越来越殊胜、越来越超越的差别。’”
‘‘Idha, bhante ānanda, sambahulā bhikkhuniyo catūsu satipaṭṭhānesu suppatiṭṭhitacittā viharantiyo uḷāraṃ pubbenāparaṃ visesaṃ sañjānantī’’ti . ‘‘Evametaṃ , bhaginiyo, evametaṃ, bhaginiyo! Yo hi koci, bhaginiyo, bhikkhu vā bhikkhunī vā catūsu satipaṭṭhānesu suppatiṭṭhitacitto viharati, tassetaṃ pāṭikaṅkhaṃ – ‘uḷāraṃ pubbenāparaṃ visesaṃ sañjānissatī’’’ti.
59那时，阿难尊者以法义教导、鼓励、激励、令那些比丘尼喜悦后，便从座位起身离开了。随后，阿难尊者在沙瓦提城托钵乞食，饭食之后，从乞食处返回，便前往世尊所在的地方。到了以后，向世尊礼敬，然后坐在一旁。坐在一旁后，阿难尊者对世尊这样说：
Atha kho āyasmā ānando tā bhikkhuniyo dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmi. Atha kho āyasmā ānando sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkamiṃ; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca –
60“尊者，在这里，我在午前时分，穿好下衣，持钵与衣，前往一处比丘尼的寺院。到了以后，便在已设好的座位上坐下。尊者，那时，众多比丘尼来到我那里。到了以后，向我礼敬，然后站在一旁。尊者，站在一旁后，那些比丘尼对我这样说：‘阿难尊者，在这里，有许多比丘尼，心很好地安住在四念处上，她们体验到越来越殊胜、越来越超越的差别。’尊者，听了这话，我便对那些比丘尼这样说：‘姐妹们，是这样，姐妹们，是这样！姐妹们，任何比丘或比丘尼，只要心很好地安住在四念处上，这对他来说就是可期待的——他将会体验到越来越殊胜、越来越超越的差别。’””
‘‘Idhāhaṃ, bhante, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena aññataro bhikkhunupassayo tenupasaṅkamiṃ; upasaṅkamitvā paññatte āsane nisīdiṃ. Atha kho, bhante, sambahulā bhikkhuniyo yenāhaṃ tenupasaṅkamiṃsu; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho, bhante, tā bhikkhuniyo maṃ etadavocuṃ – ‘idha, bhante ānanda, sambahulā bhikkhuniyo catūsu satipaṭṭhānesu suppatiṭṭhitacittā viharantiyo uḷāraṃ pubbenāparaṃ visesaṃ sañjānantī’ti. Evaṃ vuttāhaṃ, bhante, tā bhikkhuniyo etadavocaṃ – ‘evametaṃ, bhaginiyo, evametaṃ, bhaginiyo! Yo hi koci, bhaginiyo, bhikkhu vā bhikkhunī vā catūsu satipaṭṭhānesu suppatiṭṭhitacitto viharati, tassetaṃ pāṭikaṅkhaṃ – uḷāraṃ pubbenāparaṃ visesaṃ sañjānissatī’’’ti.
61「阿难！确实如此，阿难！确实如此，阿难！阿难！无论任何比丘或比丘尼，以心善安住于四念处而住，对他应当期待：『他将觉知殊胜的前后差别。』」
‘‘Evametaṃ, ānanda, evametaṃ, ānanda! Yo hi koci, ānanda, bhikkhu vā bhikkhunī vā catūsu satipaṭṭhānesu suppatiṭṭhitacitto viharati, tassetaṃ pāṭikaṅkhaṃ – ‘uḷāraṃ pubbenāparaṃ visesaṃ sañjānissati’’’ .
62「哪四个呢？阿难，在这里，比丘于身随观身而住，热诚、正知、具念，调伏世间的贪忧。当他于身随观身而住时，或者生起以身为所缘，或者身的热恼，或者心的沉没，或者心向外散乱。阿难，那时，比丘应当将心置于某个能净信的相。当他将心置于某个能净信的相时，欣悦生起。欣悦者喜生起。意喜者身轻安。身轻安者受乐。乐者心得定。他如此省察——『我为了那个目的而置心，那个目的已被我达成。来吧，现在我收摄』。他收摄，既不寻也不伺。他了知『我无寻无伺，于内具念，我是乐的』」。
‘‘Katamesu catūsu? Idhānanda, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Tassa kāye kāyānupassino viharato kāyārammaṇo vā uppajjati kāyasmiṃ pariḷāho, cetaso vā līnattaṃ, bahiddhā vā cittaṃ vikkhipati. Tenānanda , bhikkhunā kismiñcideva pasādanīye nimitte cittaṃ paṇidahitabbaṃ. Tassa kismiñcideva pasādanīye nimitte cittaṃ paṇidahato pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedayati . Sukhino cittaṃ samādhiyati. So iti paṭisañcikkhati – ‘yassa khvāhaṃ atthāya cittaṃ paṇidahiṃ, so me attho abhinipphanno. Handa, dāni paṭisaṃharāmī’ti. So paṭisaṃharati ceva na ca vitakketi na ca vicāreti. ‘Avitakkomhi avicāro, ajjhattaṃ satimā sukhamasmī’ti pajānāti’’.
63「再者，阿难，比丘于受……于心……于法随观法而住，热诚、正知、具念，调伏世间的贪忧。当他于法随观法而住时，或者生起以法为所缘，或者身的热恼，或者心的沉没，或者心向外散乱。阿难，那时，比丘应当将心置于某个能净信的相。当他将心置于某个能净信的相时，欣悦生起。欣悦者喜生起。意喜者身轻安。身轻安者受乐。乐者心得定。他如此省察——『我为了那个目的而置心，那个目的已被我达成。来吧，现在我收摄』。他收摄，既不寻也不伺。他了知『我无寻无伺，于内具念，我是乐的』。阿难，如此是置心的修习。
‘‘Puna caparaṃ, ānanda, bhikkhu vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Tassa dhammesu dhammānupassino viharato dhammārammaṇo vā uppajjati kāyasmiṃ pariḷāho, cetaso vā līnattaṃ, bahiddhā vā cittaṃ vikkhipati. Tenānanda, bhikkhunā kismiñcideva pasādanīye nimitte cittaṃ paṇidahitabbaṃ. Tassa kismiñcideva pasādanīye nimitte cittaṃ paṇidahato pāmojjaṃ jāyati . Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedayati. Sukhino cittaṃ samādhiyati. So iti paṭisañcikkhati – ‘yassa khvāhaṃ atthāya cittaṃ paṇidahiṃ, so me attho abhinipphanno. Handa, dāni paṭisaṃharāmī’ti. So paṭisaṃharati ceva na ca vitakketi na ca vicāreti. ‘Avitakkomhi avicāro, ajjhattaṃ satimā sukhamasmī’ti pajānāti. Evaṃ kho, ānanda, paṇidhāya bhāvanā hoti.
64「阿难，又如何是不置心的修习呢？阿难，比丘不向外置心，他了知『我的心向外不置』。然后前后『不收缩、解脱、不置』，他了知。然后『我于身随观身而住，热诚、正知、具念，我是乐的』，他了知。阿难，比丘不向外置心，他了知『我的心向外不置』。然后前后『不收缩、解脱、不置』，他了知。然后『我于受随观受而住，热诚、正知、具念，我是乐的』，他了知。阿难，比丘不向外置心，他了知『我的心向外不置』。然后前后『不收缩、解脱、不置』，他了知。然后『我于心随观心而住，热诚、正知、具念，我是乐的』，他了知。阿难，比丘不向外置心，他了知『我的心向外不置』。然后前后『不收缩、解脱、不置』，他了知。然后『我于法随观法而住，热诚、正知、具念，我是乐的』，他了知。阿难，如此是不置心的修习。
‘‘Kathañcānanda , appaṇidhāya bhāvanā hoti? Bahiddhā , ānanda, bhikkhu cittaṃ appaṇidhāya ‘appaṇihitaṃ me bahiddhā citta’nti pajānāti. Atha pacchāpure ‘asaṃkhittaṃ vimuttaṃ appaṇihita’nti pajānāti. Atha ca pana ‘kāye kāyānupassī viharāmi ātāpī sampajāno satimā sukhamasmī’ti pajānāti. Bahiddhā, ānanda, bhikkhu cittaṃ appaṇidhāya ‘appaṇihitaṃ me bahiddhā citta’nti pajānāti. Atha pacchāpure ‘asaṃkhittaṃ vimuttaṃ appaṇihita’nti pajānāti. Atha ca pana ‘vedanāsu vedanānupassī viharāmi ātāpī sampajāno satimā sukhamasmī’ti pajānāti. Bahiddhā, ānanda, bhikkhu cittaṃ appaṇidhāya ‘appaṇihitaṃ me bahiddhā citta’nti pajānāti. Atha pacchāpure ‘asaṃkhittaṃ vimuttaṃ appaṇihita’nti pajānāti. Atha ca pana ‘citte cittānupassī viharāmi ātāpī sampajāno satimā sukhamasmī’ti pajānāti. Bahiddhā, ānanda, bhikkhu cittaṃ appaṇidhāya ‘appaṇihitaṃ me bahiddhā citta’nti pajānāti. Atha pacchāpure ‘asaṃkhittaṃ vimuttaṃ appaṇihita’nti pajānāti. Atha ca pana ‘dhammesu dhammānupassī viharāmi ātāpī sampajāno satimā sukhamasmī’ti pajānāti. Evaṃ kho, ānanda, appaṇidhāya bhāvanā hoti.
65「如此，阿难，置心的修习已被我教导，不置心的修习已被我教导。阿难，凡导师为弟子们应作的，出于利益、出于悲愍、依悲愍，那已被我为你们做了。阿难，这些是树根，这些是空屋！阿难，你们禅修吧，不要放逸；不要以后成为追悔者！这是我们对你们的教诫」。
‘‘Iti kho, ānanda, desitā mayā paṇidhāya bhāvanā, desitā appaṇidhāya bhāvanā. Yaṃ, ānanda, satthārā karaṇīyaṃ sāvakānaṃ hitesinā anukampakena anukampaṃ upādāya, kataṃ vo taṃ mayā. Etāni, ānanda, rukkhamūlāni, etāni suññāgārāni! Jhāyathānanda, mā pamādattha; mā pacchā vippaṭisārino ahuvattha! Ayaṃ vo amhākaṃ anusāsanī’’ti.
66世尊如此说。具寿阿难心悦，欢喜世尊所说。第十经。
Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti. Dasamaṃ.
67安巴巴离品第一
Ambapālivaggo paṭhamo.
68其摄颂——
Tassuddānaṃ –
69其摄颂——
Tassuddānaṃ –
70安巴巴离、具念、比丘，沙喇、善聚，
Ambapāli sato bhikkhu, sālā kusalarāsi ca;
71鹰、猴、厨师，病、比丘尼住处。
Sakuṇagdhi makkaṭo sūdo, gilāno bhikkhunupassayoti.
722. 那烂陀品
2. Nālandavaggo
731. 大人经
1. Mahāpurisasuttaṃ
742. 那烂陀品
2. Nālandavaggo
751. 大人经
1. Mahāpurisasuttaṃ
377在沙瓦提城。那时，舍利弗尊者来到世尊那里。到了之后，向世尊礼敬，坐在一边。坐在一边的舍利弗尊者对世尊这么说：“大德，人们说'大丈夫，大丈夫'。怎么样才算是大丈夫呢？”“舍利弗，正因为心解脱了，我才说他是'大丈夫'；心没有解脱，我就说'不是大丈夫'。”
Sāvatthinidānaṃ . Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca – ‘‘‘mahāpuriso, mahāpuriso’ti, bhante, vuccati. Kittāvatā nu kho, bhante, mahāpuriso hotī’’ti? ‘‘Vimuttacittattā khvāhaṃ, sāriputta, ‘mahāpuriso’ti vadāmi. Avimuttacittattā ‘no mahāpuriso’ti vadāmi’’.
77“那么，舍利弗，怎么样是心解脱呢？舍利弗，比丘安住于身，随观身，热忱、正知、具念，调伏世间贪忧。当他安住于身随观身时，心离开贪染，从诸漏中无执取而解脱。安住于受，随观受……安住于心，随观心……安住于法，随观法，热忱、正知、具念，调伏世间贪忧。当他安住于法随观法时，心离开贪染，从诸漏中无执取而解脱。舍利弗，就是这样，心得到解脱。正因为心解脱了，我才说他是'大丈夫'；心没有解脱，我就说'不是大丈夫'。”第一经。
‘‘Kathañca, sāriputta, vimuttacitto hoti? Idha, sāriputta, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Tassa kāye kāyānupassino viharato cittaṃ virajjati, vimuccati anupādāya āsavehi. Vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Tassa dhammesu dhammānupassino viharato cittaṃ virajjati, vimuccati anupādāya āsavehi. Evaṃ kho, sāriputta, vimuttacitto hoti. Vimuttacittattā khvāhaṃ, sāriputta, ‘mahāpuriso’ti vadāmi. Avimuttacittattā ‘no mahāpuriso’ti vadāmī’’ti. Paṭhamaṃ.
782. 那烂陀经
2. Nālandasuttaṃ
792. 那烂陀经
2. Nālandasuttaṃ
378一时，世尊住在那烂陀的巴瓦利咖芒果园。尔时，具寿舍利弗诣世尊处；诣已，礼敬世尊后，坐于一面。坐于一面的具寿舍利弗对世尊如是说——「尊者！我对世尊有如是净信！过去不曾有，未来不当有，现在也不存在其他沙门或婆罗门比世尊更上智，即关于正觉。」「舍利弗！你所说的这崇高的牛王之语，确定了一旁，作了狮子吼——『尊者！我对世尊有如是净信！过去不曾有，未来不当有，现在也不存在其他沙门或婆罗门比世尊更上智，即关于正觉。』」
Ekaṃ samayaṃ bhagavā nālandāyaṃ viharati pāvārikambavane. Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca – ‘‘evaṃpasanno ahaṃ, bhante, bhagavati! Na cāhu, na ca bhavissati, na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro, yadidaṃ – sambodhiya’’nti. ‘‘Uḷārā kho tyāyaṃ, sāriputta, āsabhī vācā bhāsitā, ekaṃso gahito, sīhanādo nadito – ‘evaṃpasanno ahaṃ, bhante, bhagavati! Na cāhu, na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro, yadidaṃ – sambodhiya’’’nti.
81「舍利弗！那些过去世的阿拉汉、正自觉者，所有那些世尊，你是否以心遍知心而了知——『那些世尊曾是如是戒』或『那些世尊曾是如是法』或『那些世尊曾是如是慧』或『那些世尊曾是如是住』或『那些世尊曾是如是解脱』?」「尊者！确实不是。」
‘‘Kiṃ nu te, sāriputta, ye te ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā, sabbe te bhagavanto cetasā ceto paricca viditā – ‘evaṃsīlā te bhagavanto ahesuṃ’ iti vā, ‘evaṃdhammā te bhagavanto ahesuṃ’ iti vā, ‘evaṃpaññā te bhagavanto ahesuṃ’ iti vā, ‘evaṃvihārino te bhagavanto ahesuṃ’ iti vā, ‘evaṃvimuttā te bhagavanto ahesuṃ’ iti vā’’ti? ‘‘No hetaṃ, bhante’’!
82“那么，舍利弗，那些未来世的阿拉汉、圆满自觉者，所有那些世尊，难道你都以自己的心遍知了他们的心？知道‘那些世尊将有如此这般的戒’？知道‘那些世尊将有如此这般的法’？知道‘那些世尊将有如此这般的慧’？知道‘那些世尊将有如此这般的安住’？知道‘那些世尊将有如此这般的解脱’吗？”“大德，不是这样的。”
‘‘Kiṃ pana te, sāriputta, ye te bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā, sabbe te bhagavanto cetasā ceto paricca viditā – ‘evaṃsīlā te bhagavanto bhavissanti’ iti vā, ‘evaṃdhammā te bhagavanto bhavissanti’ iti vā, ‘evaṃpaññā te bhagavanto bhavissanti’ iti vā, ‘evaṃvihārino te bhagavanto bhavissanti’ iti vā, ‘evaṃvimuttā te bhagavanto bhavissanti’ iti vā’’ti? ‘‘No hetaṃ, bhante’’.
83“那么，舍利弗，我现在，作为阿拉汉、圆满自觉者，难道你也以自己的心遍知了我的心？知道‘世尊有如此这般的戒’？知道‘世尊有如此这般的法’？知道‘世尊有如此这般的慧’？知道‘世尊有如此这般的安住’？知道‘世尊有如此这般的解脱’吗？”“大德，不是这样的。”
‘‘Kiṃ pana tyāhaṃ , sāriputta, etarahi, arahaṃ sammāsambuddho cetasā ceto paricca vidito – ‘evaṃsīlo bhagavā’ iti vā, ‘evaṃdhammo bhagavā’ iti vā, ‘evaṃpañño bhagavā’ iti vā, ‘evaṃvihārī bhagavā’ iti vā, ‘evaṃvimutto bhagavā’ iti vā’’ti? ‘‘No hetaṃ, bhante’’.
84“舍利弗，既然如此，你对于过去、未来、现在的阿拉汉、圆满自觉者，并没有他心智。那么，舍利弗，为什么你要说出如此宏伟的话，如公牛般无畏，得出确定的结论，发出狮子吼呢：‘大德，我对世尊有如此的净信！过去不曾有，未来不会有，现在也没有其他沙门或婆罗门，在世尊所证的觉悟这方面，能比世尊更高超。’”
‘‘Ettha ca te, sāriputta, atītānāgatapaccuppannesu arahantesu sammāsambuddhesu cetopariyañāṇaṃ natthi. Atha kiñcarahi tyāyaṃ, sāriputta, uḷārā āsabhī vācā bhāsitā, ekaṃso gahito, sīhanādo nadito – ‘evaṃpasanno ahaṃ, bhante, bhagavati! Na cāhu, na ca bhavissati, na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā’ bhiyyobhiññataro, yadidaṃ – sambodhiya’’nti?
85“大德，我对于过去、未来、现在的阿拉汉、圆满自觉者，确实没有他心智，但是，通过对法的推断，我明白了这个道理。大德，就像一位国王的边境城池，城墙坚固，城门和塔楼牢固，只有一个门。那里有一个守门人，他聪明、能干、有智慧，阻挡陌生人，放行认识的人。他沿着环绕全城的巡查道路行走时，不会看到城墙有任何缝隙或裂口，甚至连一只猫能钻出去的小洞都没有。他心里会这样想：‘无论任何较大的生物进出这座城，全部都是通过这个门进出的。’同样的道理，大德，我通过对法的推断明白了：‘大德，那些过去世的阿拉汉、圆满自觉者，所有那些世尊，都是舍弃了五盖这些让心杂染、削弱智慧的东西，以善立于四念处的心，如实修习七觉支之后，才证悟了无上正自觉的。大德，那些未来世的阿拉汉、圆满自觉者，所有那些世尊，也都将是舍弃了五盖这些让心杂染、削弱智慧的东西，以善立于四念处的心，如实修习七觉支之后，才证悟无上正自觉的。大德，即使是现在的世尊，阿拉汉、圆满自觉者，也是舍弃了五盖这些让心杂染、削弱智慧的东西，以善立于四念处的心，如实修习七觉支之后，才证悟了无上正自觉的。’”
‘‘Na kho me , bhante, atītānāgatapaccuppannesu arahantesu sammāsambuddhesu cetopariyañāṇaṃ atthi, api ca me dhammanvayo vidito. Seyyathāpi, bhante, rañño paccantimaṃ nagaraṃ daḷhuddhāpaṃ daḷhapākāratoraṇaṃ ekadvāraṃ. Tatrassa dovāriko paṇḍito byatto medhāvī aññātānaṃ nivāretā ñātānaṃ pavesetā. So tassa nagarassa samantā anupariyāyapathaṃ anukkamamāno na passeyya pākārasandhiṃ vā pākāravivaraṃ vā, antamaso biḷāranikkhamanamattampi. Tassa evamassa – ‘ye kho keci oḷārikā pāṇā imaṃ nagaraṃ pavisanti vā nikkhamanti vā, sabbe te imināva dvārena pavisanti vā nikkhamanti vā’ti. Evameva kho me, bhante, dhammanvayo vidito – ‘yepi te, bhante, ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā, sabbe te bhagavanto pañca nīvaraṇe pahāya, cetaso upakkilese paññāya dubbalīkaraṇe, catūsu satipaṭṭhānesu suppatiṭṭhitacittā, satta bojjhaṅge yathābhūtaṃ bhāvetvā, anuttaraṃ sammāsambodhiṃ abhisambujjhiṃsu. Yepi te, bhante, bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā, sabbe te bhagavanto pañca nīvaraṇe pahāya, cetaso upakkilese paññāya dubbalīkaraṇe, catūsu satipaṭṭhānesu suppatiṭṭhitacittā, satta bojjhaṅge yathābhūtaṃ bhāvetvā, anuttaraṃ sammāsambodhiṃ abhisambujjhissanti. Bhagavāpi, bhante, etarahi arahaṃ sammāsambuddho pañca nīvaraṇe pahāya, cetaso upakkilese paññāya dubbalīkaraṇe, catūsu satipaṭṭhānesu suppatiṭṭhitacitto, satta bojjhaṅge yathābhūtaṃ bhāvetvā, anuttaraṃ sammāsambodhiṃ abhisambuddho’’’ti.
86“很好，很好，舍利弗！所以舍利弗，你应该经常向比丘、比丘尼、男居士、女居士宣说这个法门的教示。舍利弗，就算有些愚痴人对如来存有疑惑或犹豫，他们听闻这个法门的教示后，那种对如来的疑惑或犹豫就会被断除。” （第二）
‘‘Sādhu sādhu, sāriputta! Tasmātiha tvaṃ, sāriputta, imaṃ dhammapariyāyaṃ abhikkhaṇaṃ bhāseyyāsi bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ. Yesampi hi, sāriputta, moghapurisānaṃ bhavissati tathāgate kaṅkhā vā vimati vā, tesampimaṃ dhammapariyāyaṃ sutvā yā tathāgate kaṅkhā vā vimati vā sā pahīyissatī’’ti. Dutiyaṃ.
873. 准德经
3. Cundasuttaṃ
883. 准德经
3. Cundasuttaṃ
379一时，世尊住在舍卫城祇树给孤独园。尔时，具寿舍利弗住在摩揭陀国那喇咖村，患病、痛苦、重病。而沙玛内拉准达是具寿舍利弗的侍者。
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā sāriputto magadhesu viharati nālakagāmake ābādhiko dukkhito bāḷhagilāno. Cundo ca samaṇuddeso āyasmato sāriputtassa upaṭṭhāko hoti.
90之后，尊者舍利弗就因那场病而般涅槃了。纯陀沙弥便拿着尊者舍利弗的衣钵，前往舍卫城的祇树给孤独园，来到尊者阿难那里。他顶礼尊者阿难后，坐在一边，对尊者阿难说：“尊者，舍利弗尊者已经般涅槃了。这是他的衣钵。”
Atha kho āyasmā sāriputto teneva ābādhena parinibbāyi. Atha kho cundo samaṇuddeso āyasmato sāriputtassa pattacīvaramādāya yena sāvatthi jetavanaṃ anāthapiṇḍikassa ārāmo yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho cundo samaṇuddeso āyasmantaṃ ānandaṃ etadavoca – ‘‘āyasmā, bhante, sāriputto parinibbuto. Idamassa pattacīvara’’nti.
91「贤友准达，这件事应当带到世尊面前。来吧，贤友准达，我们去见世尊；到了之后，我们将把这件事禀告世尊。」「是的，尊者。」沙玛内拉准达回答具寿阿难。
‘‘Atthi kho idaṃ, āvuso cunda, kathāpābhataṃ bhagavantaṃ dassanāya. Āyāmāvuso cunda, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā bhagavato etamatthaṃ ārocessāmā’’ti. ‘‘Evaṃ, bhante’’ti kho cundo samaṇuddeso āyasmato ānandassa paccassosi.
92那时，具寿阿难和沙玛内拉准达前往世尊所在之处；抵达后，礼敬世尊，坐于一旁。坐于一旁的具寿阿难对世尊如此说道——「尊者，这位沙玛内拉准达如此说：『尊者，具寿舍利弗已般涅槃；这是他的钵与衣』。尊者，听到『具寿舍利弗已般涅槃』后，我的身体好像变得麻木，方向对我也不明显，诸法对我也不现起。」
Atha kho āyasmā ca ānando cundo ca samaṇuddeso yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – ‘‘ayaṃ, bhante, cundo samaṇuddeso evamāha – ‘āyasmā, bhante, sāriputto parinibbuto; idamassa pattacīvara’nti. Api ca me, bhante, madhurakajāto viya kāyo, disāpi me na pakkhāyanti, dhammāpi maṃ nappaṭibhanti ‘āyasmā sāriputto parinibbuto’ti sutvā’’.
93「阿难，舍利弗带走了戒蕴而般涅槃吗？或带走了定蕴而般涅槃吗？或带走了慧蕴而般涅槃吗？或带走了解脱蕴而般涅槃吗？或带走了解脱智见蕴而般涅槃吗？」「尊者，具寿舍利弗并非带走了戒蕴而般涅槃，或定蕴……或慧蕴……或解脱蕴……或解脱智见蕴而般涅槃。但是，尊者，具寿舍利弗是教诫者、教导者、教示者、劝导者、激励者、鼓舞者，不疲倦地说法，帮助诸梵行者。我们忆念具寿舍利弗的法之滋养、法之财富、法之帮助。」
‘‘Kiṃ nu kho te, ānanda, sāriputto sīlakkhandhaṃ vā ādāya parinibbuto, samādhikkhandhaṃ vā ādāya parinibbuto, paññākkhandhaṃ vā ādāya parinibbuto, vimuttikkhandhaṃ vā ādāya parinibbuto, vimuttiñāṇadassanakkhandhaṃ vā ādāya parinibbuto’’ti? ‘‘Na ca kho me, bhante, āyasmā sāriputto sīlakkhandhaṃ vā ādāya parinibbuto, samādhikkhandhaṃ vā…pe… paññākkhandhaṃ vā… vimuttikkhandhaṃ vā… vimuttiñāṇadassanakkhandhaṃ vā ādāya parinibbuto. Api ca me, bhante, āyasmā sāriputto ovādako ahosi otiṇṇo viññāpako sandassako samādapako samuttejako sampahaṃsako, akilāsu dhammadesanāya, anuggāhako sabrahmacārīnaṃ. Taṃ mayaṃ āyasmato sāriputtassa dhammojaṃ dhammabhogaṃ dhammānuggahaṃ anussarāmā’’ti.
94「阿难！那不是已被我预先说过吗：『一切所爱、所喜者有别离、分离、异离。阿难！在此如何可得！凡已生、已成、有为、坏灭法者，愿它不要坏灭——此为不可能。』阿难！譬如大树立着、有实质，其最大的树干会折断；同样地，阿难！大比丘僧团立着、有实质，舍利弗般涅槃了。阿难！在此如何可得！凡已生、已成、有为、坏灭法者，愿它不要坏灭——此为不可能。阿难！因此，在此你们应以自己为岛而住，以自己为归依、不以他为归依，以法为岛、以法为归依、不以他为归依。
‘‘Nanu taṃ, ānanda, mayā paṭikacceva akkhātaṃ – ‘sabbehi piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo . Taṃ kutettha, ānanda, labbhā! Yaṃ taṃ jātaṃ bhūtaṃ saṅkhataṃ palokadhammaṃ, taṃ vata mā palujjīti – netaṃ ṭhānaṃ vijjati. Seyyathāpi, ānanda, mahato rukkhassa tiṭṭhato sāravato yo mahantataro khandho so palujjeyya; evameva kho ānanda, mahato bhikkhusaṅghassa tiṭṭhato sāravato sāriputto parinibbuto. Taṃ kutettha, ānanda, labbhā! Yaṃ taṃ jātaṃ bhūtaṃ saṅkhataṃ palokadhammaṃ, taṃ vata mā palujjī’ti – netaṃ ṭhānaṃ vijjati. Tasmātihānanda, attadīpā viharatha attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā.
95「阿难，比丘如何以自己为岛屿而住，以自己为归依、不以其他为归依，以法为岛屿、以法为归依、不以其他为归依呢？阿难，在此，比丘于身随观身而住，热诚、正知、具念，调伏世间的贪忧；于受……于心……于法随观法而住，热诚、正知、具念，调伏世间的贪忧。阿难，比丘如此以自己为岛屿而住，以自己为归依、不以其他为归依，以法为岛屿、以法为归依、不以其他为归依。阿难，凡是现在或我去世后，以自己为岛屿而住，以自己为归依、不以其他为归依，以法为岛屿、以法为归依、不以其他为归依者；阿难，这些比丘将是最上首的，凡是愿意学习者。」第三经。
‘‘Kathañcānanda, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo? Idhānanda, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Evaṃ kho, ānanda, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo. Ye hi keci, ānanda, etarahi vā mamaccaye vā attadīpā viharissanti attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā; tamatagge mete, ānanda, bhikkhū bhavissanti ye keci sikkhākāmā’’ti. Tatiyaṃ.
964. 伍咖切喇经
4. Ukkacelasuttaṃ
974. 伍咖切喇经
4. Ukkacelasuttaṃ
380一时，世尊住在瓦基人中，在邬咖遮喇，恒河岸边，与大比丘僧团一起，在舍利弗和大目犍连刚般涅槃后不久。那时，世尊被比丘僧团围绕，坐在露天。
Ekaṃ samayaṃ bhagavā vajjīsu viharati ukkacelāyaṃ gaṅgāya nadiyā tīre mahatā bhikkhusaṅghena saddhiṃ aciraparinibbutesu sāriputtamoggallānesu. Tena kho pana samayena bhagavā bhikkhusaṅghaparivuto ajjhokāse nisinno hoti.
99世尊环顾着沉默的比丘僧团，对比丘们说：“诸比丘，在这舍利弗和目犍连般涅槃以后，这个僧团在我看来，似乎显得有些空了。诸比丘，只要舍利弗和目犍连住世的那个方向，我的僧团就不是空的，我对那个方向也没有牵挂。诸比丘，过去世的阿拉汉、正自觉者们，他们的世尊也都有这样一对最卓越的弟子，就像我的舍利弗和目犍连。诸比丘，未来世的阿拉汉、正自觉者们，他们的世尊也同样会有这样一对最卓越的弟子，就像我的舍利弗和目犍连。诸比丘，弟子们真是不可思议啊！诸比丘，弟子们真是稀有啊！他们确实会履行老师的教导，遵从教诫，并受到四众弟子的喜爱、悦意、敬重与尊崇。诸比丘，如来真是不可思议啊！诸比丘，如来真是稀有啊！即使在这样一对弟子般涅槃的时候，如来也没有忧愁与悲伤。诸比丘，在这当中，又怎么能得到呢？那些已经出生、存在、因缘所生、必定坏灭的事物，想要它不坏灭——这是不可能的。诸比丘，就像一棵坚实的大树，它那较粗大的树枝会折断一样；同样地，坚实的比丘大僧团中，舍利弗和目犍连已经般涅槃了。诸比丘，在这当中，又怎么能得到呢？那些已经出生、存在、因缘所生、必定坏灭的事物，想要它不坏灭——这是不可能的。因此，诸比丘，你们要以自己为岛屿，以自己为皈依，不以其他为皈依；以法为岛屿，以法为皈依，不以其他为皈依。”
Atha kho bhagavā tuṇhībhūtaṃ bhikkhusaṅghaṃ anuviloketvā bhikkhū āmantesi – ‘‘api myāyaṃ, bhikkhave, parisā suññā viya khāyati parinibbutesu sāriputtamoggallānesu. Asuññā me, bhikkhave, parisā hoti , anapekkhā tassaṃ disāyaṃ hoti, yassaṃ disāyaṃ sāriputtamoggallānā viharanti. Ye hi te, bhikkhave, ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā, tesampi bhagavantānaṃ etapparamaṃyeva sāvakayugaṃ ahosi – seyyathāpi mayhaṃ sāriputtamoggallānā. Yepi te, bhikkhave, bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā, tesampi bhagavantānaṃ etapparamaṃyeva sāvakayugaṃ bhavissati – seyyathāpi mayhaṃ sāriputtamoggallānā. Acchariyaṃ, bhikkhave, sāvakānaṃ! Abbhutaṃ, bhikkhave, sāvakānaṃ! Satthu ca nāma sāsanakarā bhavissanti ovādappaṭikarā, catunnañca parisānaṃ piyā bhavissanti manāpā garubhāvanīyā ca! Acchariyaṃ, bhikkhave, tathāgatassa, abbhutaṃ, bhikkhave, tathāgatassa! Evarūpepi nāma sāvakayuge parinibbute natthi tathāgatassa soko vā paridevo vā! Taṃ kutettha, bhikkhave, labbhā! Yaṃ taṃ jātaṃ bhūtaṃ saṅkhataṃ palokadhammaṃ, taṃ vata mā palujjīti – netaṃ ṭhānaṃ vijjati. Seyyathāpi, bhikkhave, mahato rukkhassa tiṭṭhato sāravato ye mahantatarā khandhā te palujjeyyuṃ; evameva kho, bhikkhave, mahato bhikkhusaṅghassa tiṭṭhato sāravato sāriputtamoggallānā parinibbutā. Taṃ kutettha, bhikkhave, labbhā! Yaṃ taṃ jātaṃ bhūtaṃ saṅkhataṃ palokadhammaṃ, taṃ vata mā palujjīti – netaṃ ṭhānaṃ vijjati. Tasmātiha, bhikkhave, attadīpā viharatha attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā.
100“诸比丘，比丘怎样才是以自己为岛屿，以自己为皈依，不以其他为皈依；以法为岛屿，以法为皈依，不以其他为皈依呢？诸比丘，这里比丘安住于观察身体，保持热忱、正知、正念，调伏对世间的贪求和忧恼；安住于观察感受……安住于观察心……安住于观察法，保持热忱、正知、正念，调伏对世间的贪求和忧恼。诸比丘，比丘就是这样以自己为岛屿，以自己为皈依，不以其他为皈依；以法为岛屿，以法为皈依，不以其他为皈依。诸比丘，无论是现在，还是在我入灭之后，只要能以自己为岛屿，以自己为皈依，不以其他为皈依；以法为岛屿，以法为皈依，不以其他为皈依而安住，那么，诸比丘，这些比丘就会是我弟子中最顶尖的——只要他们是乐于学习的。”第四经。
‘‘Kathañca, bhikkhave, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Evaṃ kho, bhikkhave, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo. Ye hi keci, bhikkhave, etarahi vā mamaccaye vā attadīpā viharissanti attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā; tamatagge mete, bhikkhave, bhikkhū bhavissanti ye keci sikkhākāmā’’ti. Catutthaṃ.
1015. 巴希亚经
5. Bāhiyasuttaṃ
1025. 巴希亚经
5. Bāhiyasuttaṃ
381舍卫城因缘。那时，尊者巴希亚来到世尊那里。他顶礼世尊后，坐在一旁。坐定后，尊者巴希亚对世尊说：“尊者，请世尊为我简要地开示法义，让我听闻世尊的法后，能够独处、远离、不放逸、精勤、下定决心地安住。”世尊说：“那么，巴希亚，你应当从最初开始净化善法。什么是善法的开端呢？就是极为清净的戒和正直的见。巴希亚，当你的戒极为清净，见也正直之后，那时你应当依于戒、安住于戒，来修习四念处。”
Sāvatthinidānaṃ . Atha kho āyasmā bāhiyo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā bāhiyo bhagavantaṃ etadavoca – ‘‘sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyya’’nti. ‘‘Tasmātiha tvaṃ, bāhiya, ādimeva visodhehi kusalesu dhammesu. Ko cādi kusalānaṃ dhammānaṃ? Sīlañca suvisuddhaṃ, diṭṭhi ca ujukā. Yato ca kho te, bāhiya, sīlañca suvisuddhaṃ bhavissati, diṭṭhi ca ujukā, tato tvaṃ, bāhiya, sīlaṃ nissāya sīle patiṭṭhāya cattāro satipaṭṭhāne bhāveyyāsi’’.
104哪四个呢？巴希亚，你应该在身体上随时观察身体，保持热忱、正知、正念，调伏对世间的贪忧；在感受上……在心上……在诸法上随时观察诸法，保持热忱、正知、正念，调伏对世间的贪忧。巴希亚，当你这样依靠戒、立足于戒，如此修习这四个念处时，那么，巴希亚，无论是夜晚还是白昼到来，你可以预期善法只会增长，不会退减。
‘‘Katame cattāro? Idha, tvaṃ, bāhiya, kāye kāyānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Yato kho tvaṃ, bāhiya, sīlaṃ nissāya sīle patiṭṭhāya ime cattāro satipaṭṭhāne evaṃ bhāvessasi, tato tuyhaṃ, bāhiya, yā ratti vā divaso vā āgamissati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihānī’’ti.
105那时，巴希亚尊者对世尊的开示深感欢喜、表示赞同后，从座位起身，向世尊行礼，右绕之后离去。之后，巴希亚尊者独自隐居，不放逸、热忱、心意坚定地安住着，不久便——正是为了那个目标，善家子弟正确地离家而出家——就在现法中，亲自以胜智证悟、具足并安住于那无上的梵行终结。他了知：‘生已尽，梵行已立，应作已作，不再有这轮回的状态。’而巴希亚尊者就成了阿拉汉中的一位。第五经。
Atha kho āyasmā bāhiyo bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho āyasmā bāhiyo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi . ‘‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’’ti abbhaññāsi. Aññataro ca panāyasmā bāhiyo arahataṃ ahosīti. Pañcamaṃ.
1066. 伍提亚经
6. Uttiyasuttaṃ
1076. 伍提亚经
6. Uttiyasuttaṃ
382源于沙瓦提城。那时，伍德亚尊者去往世尊那里……在一旁坐下的伍德亚尊者对世尊这样说：‘萨度！大德，愿世尊简要地为我说法，我听闻了世尊的法之后，可以独自隐居，不放逸、热忱、心意坚定地安住。’‘既然这样，伍德亚，你应当先从善法的起始之处开始清净。什么是善法的起始呢？就是极为清净的戒与正直的见。伍德亚，当你的戒极为清净，见也正直时，那时，伍德亚，你就可以依靠戒、立足于戒，去修习四个念处了。’
Sāvatthinidānaṃ. Atha kho āyasmā uttiyo yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho āyasmā uttiyo bhagavantaṃ etadavoca – ‘‘sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyya’’nti. ‘‘Tasmātiha tvaṃ, uttiya, ādimeva visodhehi kusalesu dhammesu. Ko cādi kusalānaṃ dhammānaṃ? Sīlañca suvisuddhaṃ, diṭṭhi ca ujukā. Yato ca kho te, uttiya, sīlañca suvisuddhaṃ bhavissati, diṭṭhi ca ujukā, tato tvaṃ, uttiya, sīlaṃ nissāya sīle patiṭṭhāya cattāro satipaṭṭhāne bhāveyyāsi’’.
109‘哪四个呢？伍德亚，你应该在身体上随时观察身体，保持热忱、正知、正念，调伏对世间的贪忧；在感受上……在心上……在诸法上随时观察诸法，保持热忱、正知、正念，调伏对世间的贪忧。伍德亚，当你这样依靠戒、立足于戒，如此修习这四个念处时，那么，伍德亚，你将去到死神领域的彼岸。’
‘‘Katame cattāro? Idha tvaṃ, uttiya, kāye kāyānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Yato kho tvaṃ, uttiya, sīlaṃ nissāya sīle patiṭṭhāya ime cattāro satipaṭṭhāne evaṃ bhāvessasi, tato tvaṃ, uttiya, gamissasi maccudheyyassa pāra’’nti.
110那时，伍德亚尊者对世尊的开示深感欢喜、表示赞同后，从座位起身，向世尊行礼，右绕之后离去。之后，伍德亚尊者独自隐居，不放逸、热忱、心意坚定地安住着，不久便——正是为了那个目标，善家子弟正确地离家而出家——就在现法中，亲自以胜智证悟、具足并安住于那无上的梵行终结。他了知：‘生已尽，梵行已立，应作已作，不再有这轮回的状态。’而伍德亚尊者就成了阿拉汉中的一位。第六经。
Atha kho āyasmā uttiyo bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho āyasmā uttiyo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. ‘‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’’ti abbhaññāsi. Aññataro ca panāyasmā uttiyo arahataṃ ahosīti. Chaṭṭhaṃ.
1117. 圣经
7. Ariyasuttaṃ
1127. 圣经
7. Ariyasuttaṃ
383‘诸比丘，这四个念处，当被修习、被多做时，是圣的、能引导出离的，它引导那实践者正确地走向苦的灭尽。哪四个呢？诸比丘，在此，比丘在身体上随时观察身体，保持热忱、正知、正念，调伏对世间的贪忧；在感受上……在心上……在诸法上随时观察诸法，保持热忱、正知、正念，调伏对世间的贪忧。诸比丘，就是这四个念处，当被修习、被多做时，是圣的、能引导出离的，它引导那实践者正确地走向苦的灭尽。’第七经。
‘‘Cattārome , bhikkhave, satipaṭṭhānā bhāvitā bahulīkatā ariyā niyyānikā niyyanti takkarassa sammā dukkhakkhayāya. Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ime kho, bhikkhave, cattāro satipaṭṭhānā bhāvitā bahulīkatā ariyā niyyānikā niyyanti takkarassa sammā dukkhakkhayāyā’’ti. Sattamaṃ.
1148. 梵经
8. Brahmasuttaṃ
1158. 梵经
8. Brahmasuttaṃ
384有一次，世尊住在优楼频螺，尼连禅河岸边，牧羊人的榕树下，刚刚成为完全觉悟者。那时，独处静坐的世尊心中生起了这样的思惟：“这是唯一的道路，为了众生的清净，为了超越忧愁与悲叹，为了灭除苦与忧，为了证得正理，为了亲证涅槃，也就是——四念处。”
Ekaṃ samayaṃ bhagavā uruvelāyaṃ viharati najjā nerañjarāya tīre ajapālanigrodhe paṭhamābhisambuddho. Atha kho bhagavato rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘‘ekāyano ayaṃ maggo sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ – cattāro satipaṭṭhānā’’.
117“哪四种呢？比丘可以安住于身，随观身，精勤、正知、有念，调伏世间的贪求和忧恼；比丘可以安住于受，随观受……比丘可以安住于心，随观心……比丘可以安住于法，随观法，精勤、正知、有念，调伏世间的贪求和忧恼。这是唯一的道路，为了众生的清净，为了超越忧愁与悲叹，为了灭除苦与忧，为了证得正理，为了亲证涅槃，也就是——四念处。”
‘‘Katame cattāro? Kāye vā bhikkhu kāyānupassī vihareyya ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu vā bhikkhu…pe… citte vā bhikkhu…pe… dhammesu vā bhikkhu dhammānupassī vihareyya ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ekāyano ayaṃ maggo sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ – cattāro satipaṭṭhānā’’ti.
118那时，梵天萨汉巴帝用他的心，了知了世尊心中的思惟。就像一个力士能伸直弯曲的手臂，或弯曲伸直的手臂那样快，他从梵天界消失，出现在世尊面前。梵天萨汉巴帝将上衣搭在一肩，合掌向世尊致敬后，对世尊这样说：“正是如此，世尊！正是如此，善逝！尊者，这是唯一的道路，为了众生的清净，为了超越忧愁与悲叹，为了灭除苦与忧，为了证得正理，为了亲证涅槃，也就是——四念处。”
Atha kho brahmā sahampati bhagavato cetasā cetoparivitakkamaññāya – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evameva – brahmaloke antarahito bhagavato purato pāturahosi. Atha kho brahmā sahampati ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca – ‘‘evametaṃ, bhagavā, evametaṃ, sugata! Ekāyano ayaṃ, bhante, maggo sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ – cattāro satipaṭṭhānā’’ .
119“哪四种呢？尊者，比丘可以安住于身，随观身，精勤、正知、有念，调伏世间的贪求和忧恼；尊者，比丘可以安住于受，随观受……尊者，比丘可以安住于心，随观心……尊者，比丘可以安住于法，随观法，精勤、正知、有念，调伏世间的贪求和忧恼。尊者，这是唯一的道路，为了众生的清净，为了超越忧愁与悲叹，为了灭除苦与忧，为了证得正理，为了亲证涅槃，也就是——四念处。”
‘‘Katame cattāro? Kāye vā, bhante, bhikkhu kāyānupassī vihareyya ātāpī sampajāno satimā , vineyya loke abhijjhādomanassaṃ; vedanāsu vā, bhante, bhikkhu…pe… citte vā, bhante, bhikkhu…pe… dhammesu vā, bhante, bhikkhu dhammānupassī vihareyya ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ekāyano ayaṃ, bhante, maggo sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ – cattāro satipaṭṭhānā’’ti.
120梵天萨汉巴帝说了这番话。说完之后，又接着说了以下的话：
Idamavoca brahmā sahampati. Idaṃ vatvā athāparaṃ etadavoca –
121「见生灭尽的唯一道，怜愍利益者知此道；
‘‘Ekāyanaṃ jātikhayantadassī, maggaṃ pajānāti hitānukampī;
122以此道，过去者已度，将度者与正度者度瀑流。」第八经。
Etena maggena tariṃsu pubbe, tarissanti ye ca taranti ogha’’nti. aṭṭhamaṃ;
1239. 汗经
9. Sedakasuttaṃ
1249. 汗经
9. Sedakasuttaṃ
385一时，世尊住在松巴人中，名为谢达咖的松巴人村镇。于此，世尊对比丘们说：「诸比丘，过去有位旃陀罗竹竿师竖起旃陀罗竹竿后，对弟子美达咖他利咖说：『来吧，朋友美达咖他利咖，你爬上旃陀罗竹竿，站在我的肩膀上。』『是的，老师。』诸比丘，弟子美达咖他利咖答应旃陀罗竹竿师后，爬上旃陀罗竹竿，站在老师的肩膀上。那时，诸比丘，旃陀罗竹竿师对弟子美达咖他利咖说：『朋友美达咖他利咖，你保护我，我保护你。这样我们互相守护、互相保护，就能展示技艺，获得利益，并安全地从旃陀罗竹竿上下来。』诸比丘，当这样说时，弟子美达咖他利咖对旃陀罗竹竿师说：『老师，不是这样的。老师，你保护自己，我保护自己。这样我们各自守护、各自保护，就能展示技艺，获得利益，并安全地从旃陀罗竹竿上下来。』」世尊说：「那里的正理就是弟子美达咖他利咖对老师所说的。诸比丘，『我将保护自己』，应修习念处；『我将保护他人』，应修习念处。诸比丘，保护自己者保护他人，保护他人者保护自己。」
Ekaṃ samayaṃ bhagavā sumbhesu viharati sedakaṃ nāma sumbhānaṃ nigamo. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhūtapubbaṃ, bhikkhave, caṇḍālavaṃsiko caṇḍālavaṃsaṃ ussāpetvā medakathālikaṃ antevāsiṃ āmantesi – ‘ehi tvaṃ, samma medakathālike, caṇḍālavaṃsaṃ abhiruhitvā mama uparikhandhe tiṭṭhāhī’ti. ‘Evaṃ, ācariyā’ti kho, bhikkhave, medakathālikā antevāsī caṇḍālavaṃsikassa paṭissutvā caṇḍālavaṃsaṃ abhiruhitvā ācariyassa uparikhandhe aṭṭhāsi. Atha kho, bhikkhave, caṇḍālavaṃsiko medakathālikaṃ antevāsiṃ etadavoca – ‘tvaṃ, samma medakathālike, mamaṃ rakkha, ahaṃ taṃ rakkhissāmi. Evaṃ mayaṃ aññamaññaṃ guttā aññamaññaṃ rakkhitā sippāni ceva dassessāma, lābhañca lacchāma, sotthinā ca caṇḍālavaṃsā orohissāmā’ti. Evaṃ vutte, bhikkhave, medakathālikā antevāsī caṇḍālavaṃsikaṃ etadavoca – ‘na kho panetaṃ, ācariya, evaṃ bhavissati. Tvaṃ, ācariya, attānaṃ rakkha, ahaṃ attānaṃ rakkhissāmi. Evaṃ mayaṃ attaguttā attarakkhitā sippāni ceva dassessāma, lābhañca lacchāma, sotthinā ca caṇḍālavaṃsā orohissāmā’’’ti. ‘‘So tattha ñāyo’’ti bhagavā etadavoca, ‘‘yathā medakathālikā antevāsī ācariyaṃ avoca. Attānaṃ, bhikkhave, rakkhissāmīti satipaṭṭhānaṃ sevitabbaṃ; paraṃ rakkhissāmīti satipaṭṭhānaṃ sevitabbaṃ. Attānaṃ, bhikkhave, rakkhanto paraṃ rakkhati, paraṃ rakkhanto attānaṃ rakkhati’’.
126「诸比丘，如何保护自己而保护他人呢？通过亲近、修习、多作——诸比丘，这样保护自己而保护他人。诸比丘，如何保护他人而保护自己呢？通过忍耐、不伤害、慈心、怜悯——诸比丘，这样保护他人而保护自己。诸比丘，『我将保护自己』，应修习念处；『我将保护他人』，应修习念处。诸比丘，保护自己者保护他人，保护他人者保护自己。」第九经。
‘‘Kathañca , bhikkhave, attānaṃ rakkhanto paraṃ rakkhati? Āsevanāya, bhāvanāya, bahulīkammena – evaṃ kho, bhikkhave, attānaṃ rakkhanto paraṃ rakkhati. Kathañca, bhikkhave, paraṃ rakkhanto attānaṃ rakkhati? Khantiyā, avihiṃsāya, mettacittatāya, anudayatāya – evaṃ kho, bhikkhave, paraṃ rakkhanto attānaṃ rakkhati. Attānaṃ, bhikkhave, rakkhissāmīti satipaṭṭhānaṃ sevitabbaṃ; paraṃ rakkhissāmīti satipaṭṭhānaṃ sevitabbaṃ. Attānaṃ, bhikkhave, rakkhanto paraṃ rakkhati, paraṃ rakkhanto attānaṃ rakkhatī’’ti. Navamaṃ.
12710. 国中美女经
10. Janapadakalyāṇīsuttaṃ
386如是我闻：有一次，世尊住在孙跋国一个叫色达卡的孙跋人市镇。在那裏，世尊对比丘们说：“比丘们。”那些比丘回答：“尊师。”世尊这样说——
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sumbhesu viharati sedakaṃ nāma sumbhānaṃ nigamo. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –
129“比丘们，就像这样，人们呼喊：‘第一美女！第一美女！’于是，比丘们，便有大群人聚集。而且，那位第一美女在舞蹈方面极为高超，在歌唱方面极为高超。‘第一美女在跳舞、在唱歌’的消息传开，比丘们，聚集的人群更是有增无减。这时，来了一个人，他想活命，不想死，想要快乐而厌恶痛苦。有人对他说：‘喂，伙计，你得端着这碗满到边缘的油，从人群中间和第一美女中间走过去。会有一个拔刀的人紧跟在你背后，你只要洒出一点点，他就会当场砍掉你的脑袋。’比丘们，你们怎么看？那个人会不会因为不去注意那碗油，而向外攀缘放逸呢？”“不会的，尊者。”
‘‘Seyyathāpi, bhikkhave, ‘janapadakalyāṇī, janapadakalyāṇī’ti kho, bhikkhave, mahājanakāyo sannipateyya. ‘Sā kho panassa janapadakalyāṇī paramapāsāvinī nacce, paramapāsāvinī gīte. Janapadakalyāṇī naccati gāyatī’ti kho, bhikkhave, bhiyyosomattāya mahājanakāyo sannipateyya. Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikūlo. Tamenaṃ evaṃ vadeyya – ‘ayaṃ te, ambho purisa, samatittiko telapatto antarena ca mahāsamajjaṃ antarena ca janapadakalyāṇiyā pariharitabbo. Puriso ca te ukkhittāsiko piṭṭhito piṭṭhito anubandhissati. Yattheva naṃ thokampi chaḍḍessati tattheva te siro pātessatī’ti. Taṃ kiṃ maññatha, bhikkhave, api nu so puriso amuṃ telapattaṃ amanasikaritvā bahiddhā pamādaṃ āhareyyā’’ti? ‘‘No hetaṃ, bhante’’.
130「诸比丘！我说这个譬喻是为了使义理得以了知。这里的义理是：诸比丘！『满至边缘的油钵』，这是身至念的同义语。因此，诸比丘！你们应当这样学：『我们的身至念将被修习、被多修习、被作为乘、被作为基础、被确立、被熟练、被善精勤』。诸比丘！你们应当这样学！」第十经。
‘‘Upamā kho myāyaṃ, bhikkhave, katā atthassa viññāpanāya. Ayaṃ cevettha attho – samatittiko telapattoti kho, bhikkhave, kāyagatāya etaṃ satiyā adhivacanaṃ. Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ – ‘kāyagatā sati no bhāvitā bhavissati bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā’ti. Evañhi kho, bhikkhave, sikkhitabba’’nti. Dasamaṃ.
131那烂陀品第二
Nālandavaggo dutiyo.
132其摄颂：
Tassuddānaṃ –
133其摄颂：
Tassuddānaṃ –
134大士、那烂陀、准达、衣与巴希亚；
Mahāpuriso nālandaṃ, cundo celañca bāhiyo;
135伍帝亚、圣者、梵天、汗、以国中美女。
Uttiyo ariyo brahmā, sedakaṃ janapadena cāti.
136第三 戒住品
3. Sīlaṭṭhitivaggo
1371. 戒经
1. Sīlasuttaṃ
138第三 戒住品
3. Sīlaṭṭhitivaggo
1391. 戒经
1. Sīlasuttaṃ
387如是我闻：一时，具寿阿难与具寿跋陀住在华氏城鸡园。那时，具寿跋陀于傍晚时从独坐中起来，去到具寿阿难处；到了之后，与具寿阿难互相问候。交换了友好、值得忆念的话语之后，在一旁坐下。在一旁坐下的具寿跋陀对具寿阿难这样说：「具寿阿难！凡是世尊所说的这些善戒，世尊说这些善戒是为了什么目的？」
Evaṃ me sutaṃ – ekaṃ samayaṃ āyasmā ca ānando āyasmā ca bhaddo pāṭaliputte viharanti kukkuṭārāme. Atha kho āyasmā bhaddo sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā bhaddo āyasmantaṃ ānandaṃ etadavoca – ‘‘yānimāni, āvuso ānanda, kusalāni sīlāni vuttāni bhagavatā, imāni kusalāni sīlāni kimatthiyāni vuttāni bhagavatā’’ti?
141「善哉，善哉，具寿跋德！具寿跋德，你的理解很好，辩才很好，提问很好。你确实这样问：『具寿阿难，世尊所说的这些善戒，世尊说这些善戒是为了什么目的？』」「是的，具寿。」「具寿跋德，世尊所说的这些善戒，世尊说这些善戒只是为了修习四念处。」
‘‘Sādhu sādhu, āvuso bhadda! Bhaddako kho te, āvuso bhadda, ummaṅgo , bhaddakaṃ paṭibhānaṃ, kalyāṇī paripucchā. Evañhi tvaṃ, āvuso bhadda, pucchasi – ‘yānimāni āvuso ānanda, kusalāni sīlāni vuttāni bhagavatā, imāni kusalāni sīlāni kimatthiyāni vuttāni bhagavatā’’’ti? ‘‘Evamāvuso’’ti. ‘‘Yānimāni, āvuso bhadda, kusalāni sīlāni vuttāni bhagavatā, imāni kusalāni sīlāni yāvadeva catunnaṃ satipaṭṭhānānaṃ bhāvanāya vuttāni bhagavatā’’.
142“是哪四种呢？贤友，这里一位比丘安住于身，随观身，精勤、正知、具念，调伏世间的贪忧；安住于受，随观受……安住于心，随观心……安住于法，随观法，精勤、正知、具念，调伏世间的贪忧。贤友巴德，世尊所开示的这些善戒，正是为了修习这四念处而说的。” 第一段。
‘‘Katamesaṃ catunnaṃ? Idhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Yānimāni , āvuso bhadda, kusalāni sīlāni vuttāni bhagavatā, imāni kusalāni sīlāni yāvadeva imesaṃ catunnaṃ satipaṭṭhānānaṃ bhāvanāya vuttāni bhagavatā’’ti. Paṭhamaṃ.
1432. 久住经
2. Ciraṭṭhitisuttaṃ
1442. 久住经
2. Ciraṭṭhitisuttaṃ
388同样的因缘。具寿跋陀坐于一旁后，对具寿阿难说此：「贤友阿难，什么因、什么缘，使得如来般涅槃后正法不能久住？又，贤友阿难，什么因、什么缘，使得如来般涅槃后正法能久住？」
Taṃyeva nidānaṃ. Ekamantaṃ nisinno kho āyasmā bhaddo āyasmantaṃ ānandaṃ etadavoca – ‘‘ko nu kho, āvuso ānanda, hetu, ko paccayo yena tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti? Ko panāvuso ānanda, hetu, ko paccayo yena tathāgate parinibbute saddhammo ciraṭṭhitiko hotī’’ti?
146「善哉，善哉，具寿跋德！具寿跋德，你的理解很好，辩才很好，提问很好。你确实这样问：『具寿阿难，什么因、什么缘，使得如来般涅槃后正法不能久住？又什么因、什么缘，具寿阿难，使得如来般涅槃后正法能够久住？』」「是的，具寿。」「具寿，由于四念处未修习、未多作，如来般涅槃后正法不能久住。具寿，由于四念处已修习、已多作，如来般涅槃后正法能够久住。」
‘‘Sādhu sādhu, āvuso bhadda! Bhaddako kho te, āvuso bhadda, ummaṅgo, bhaddakaṃ paṭibhānaṃ, kalyāṇī paripucchā. Evañhi tvaṃ, āvuso bhadda, pucchasi – ‘ko nu kho, āvuso ānanda, hetu, ko paccayo yena tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti? Ko panāvuso ānanda, hetu, ko paccayo yena tathāgate parinibbute saddhammo ciraṭṭhitiko hotī’’’ti? ‘‘Evamāvuso’’ti. ‘‘Catunnaṃ kho, āvuso, satipaṭṭhānānaṃ abhāvitattā abahulīkatattā tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti. Catunnañca kho, āvuso, satipaṭṭhānānaṃ bhāvitattā bahulīkatattā tathāgate parinibbute saddhammo ciraṭṭhitiko hoti’’.
147「哪四种呢？具寿，于此，比丘住于在身随观身，热诚、正知、具念，调伏世间的贪忧；住于在受随观受……住于在心随观心……住于在法随观法，热诚、正知、具念，调伏世间的贪忧。具寿，由于这四念处未修习、未多作，如来般涅槃后正法不能久住。具寿，由于这四念处已修习、已多作，如来般涅槃后正法能够久住。」第二经。
‘‘Katamesaṃ catunnaṃ? Idhāvuso , bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Imesaṃ kho, āvuso, catunnaṃ satipaṭṭhānānaṃ abhāvitattā abahulīkatattā tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti. Imesañca kho, āvuso, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā tathāgate parinibbute saddhammo ciraṭṭhitiko hotī’’ti. Dutiyaṃ.
1483. 衰退经
3. Parihānasuttaṃ
1493. 衰退经
3. Parihānasuttaṃ
389一时，具寿阿难与具寿跋陀住在华氏城鸡园。那时，具寿跋陀于傍晚时从独坐中起，去到具寿阿难处；到了之后，与具寿阿难互相问候。交换了友好、值得忆念的话语后，坐于一旁。坐于一旁的具寿跋陀对具寿阿难说此：「贤友阿难，什么因、什么缘，使得正法衰退？贤友阿难，什么因、什么缘，使得正法不衰退？」
Ekaṃ samayaṃ āyasmā ca ānando āyasmā ca bhaddo pāṭaliputte viharanti kukkuṭārāme. Atha kho āyasmā bhaddo sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā bhaddo āyasmantaṃ ānandaṃ etadavoca – ‘‘ko nu kho, āvuso ānanda, hetu, ko paccayo yena saddhammaparihānaṃ hoti? Ko nu kho, āvuso ānanda, hetu, ko paccayo yena saddhammaaparihānaṃ hotī’’ti?
151「善哉，善哉，具寿跋德！具寿跋德，你的理解很好，辩才很好，提问很好。你确实这样问：『具寿阿难，什么因、什么缘，使得正法衰退？又什么因、什么缘，具寿阿难，使得正法不衰退？』」「是的，具寿。」「具寿，由于四念处未修习、未多作，正法衰退。具寿，由于四念处已修习、已多作，正法不衰退。」
‘‘Sādhu sādhu, āvuso bhadda! Bhaddako kho te, āvuso bhadda, ummaṅgo, bhaddakaṃ paṭibhānaṃ, kalyāṇī paripucchā. Evañhi tvaṃ, āvuso bhadda, pucchasi – ‘ko nu kho, āvuso ānanda, hetu, ko paccayo yena saddhammaparihānaṃ hoti? Ko panāvuso ānanda, hetu, ko paccayo yena saddhammaaparihānaṃ hotī’’’ti? ‘‘Evamāvuso’’ti. ‘‘Catunnaṃ kho, āvuso , satipaṭṭhānānaṃ abhāvitattā abahulīkatattā saddhammaparihānaṃ hoti. Catunnañca kho, āvuso, satipaṭṭhānānaṃ bhāvitattā bahulīkatattā saddhammaaparihānaṃ hoti’’.
152「哪四种呢？诸友，在此，比丘于身随观身而住，热诚、正知、具念，调伏世间的贪忧；于受……于心……于法随观法而住，热诚、正知、具念，调伏世间的贪忧。诸友，由于这四念处未修习、未多修习，正法衰退。诸友，由于这四念处已修习、已多修习，正法不衰退。」第三经。
‘‘Katamesaṃ catunnaṃ? Idhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Imesaṃ kho, āvuso, catunnaṃ satipaṭṭhānānaṃ abhāvitattā abahulīkatattā saddhammaparihānaṃ hoti. Imesañca kho, āvuso, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā saddhammaaparihānaṃ hotī’’ti. Tatiyaṃ.
1534. 清净经
4. Suddhasuttaṃ
1544. 清净经
4. Suddhasuttaṃ
390舍卫城因缘。「诸比丘，有这四念处。哪四种呢？诸比丘，在此，比丘于身随观身而住，热诚、正知、具念，调伏世间的贪忧；于受……于心……于法随观法而住，热诚、正知、具念，调伏世间的贪忧。诸比丘，这些是四念处。」第四经。
Sāvatthinidānaṃ. ‘‘Cattārome, bhikkhave, satipaṭṭhānā. Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ime kho, bhikkhave, cattāro satipaṭṭhānā’’ti. Catutthaṃ.
1565. 某婆罗门经
5. Aññatarabrāhmaṇasuttaṃ
391如是我闻：有一次，世尊住在舍卫城的祇树给孤独园。那时，有一位婆罗门来到世尊那里，到了之后，与世尊互相问候。谈完那些客气、让人记得的话后，他坐在一旁。坐在一旁后，那位婆罗门对世尊这样说：“乔达摩先生，到底是什么原因，什么条件，导致如来般涅槃后，正法不能久住呢？又是什么原因，什么条件，导致如来般涅槃后，正法能够久住呢？”
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so brāhmaṇo bhagavantaṃ etadavoca – ‘‘ko nu kho, bho gotama, hetu, ko paccayo yena tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti? Ko pana, bho gotama, hetu, ko paccayo yena tathāgate parinibbute saddhammo ciraṭṭhitiko hotī’’ti?
158“婆罗门，正是由于不修习、不多修四个念处，如来般涅槃后，正法不能久住。而婆罗门，正是由于修习、多修四个念处，如来般涅槃后，正法能够久住。”
‘‘Catunnaṃ kho, brāhmaṇa, satipaṭṭhānānaṃ abhāvitattā abahulīkatattā tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti. Catunnañca kho, brāhmaṇa, satipaṭṭhānānaṃ bhāvitattā bahulīkatattā tathāgate parinibbute saddhammo ciraṭṭhitiko hoti.
159「哪四种呢？婆罗门，在此，比丘于身随观身而住，热诚、正知、具念，调伏世间的贪忧；于受……于心……于法随观法而住，热诚、正知、具念，调伏世间的贪忧。婆罗门，由于这四念处未修习、未多修习，如来般涅槃后，正法不能久住。婆罗门，由于这四念处已修习、已多修习，如来般涅槃后，正法能够久住。」
‘‘Katamesaṃ catunnaṃ? Idha, brāhmaṇa, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Imesaṃ kho, brāhmaṇa, catunnaṃ satipaṭṭhānānaṃ abhāvitattā abahulīkatattā tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti. Imesañca kho, brāhmaṇa, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā tathāgate parinibbute saddhammo ciraṭṭhitiko hotī’’ti.
160这样说后，那位婆罗门对世尊说：“太精彩了，乔达摩先生……请您接受我为在家弟子，从今天起，直到生命结束，我都归依您。” 第五。
Evaṃ vutte so brāhmaṇo bhagavantaṃ etadavoca – ‘‘abhikkantaṃ , bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Pañcamaṃ.
1616. 部分经
6. Padesasuttaṃ
1626. 部分经
6. Padesasuttaṃ
392有一次，尊者舍利弗、尊者大目犍连和尊者阿那律住在娑枳多的甘达基林。那时，尊者舍利弗和尊者大目犍连在傍晚时分，从独坐禅修中起来，前往尊者阿那律那里。到了之后，与尊者阿那律互相问候致意。在亲切友善的寒暄之后，他们坐在一旁。坐在一旁的尊者舍利弗对尊者阿那律这么说：“‘有学，有学’，阿那律贤友，人们都这么说。贤友，要到什么程度才算是有学呢？”“贤友，因为修习了一部分的四念处，所以是有学。”
Ekaṃ samayaṃ āyasmā ca sāriputto āyasmā ca mahāmoggallāno āyasmā ca anuruddho sākete viharanti kaṇḍakīvane . Atha kho āyasmā ca sāriputto āyasmā ca mahāmoggallāno sāyanhasamayaṃ paṭisallānā vuṭṭhitā yenāyasmā aniruddho tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā anuruddhena saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho āyasmā sāriputto āyasmantaṃ anuruddhaṃ etadavoca – ‘‘‘sekho, sekho’ti , āvuso anuruddha, vuccati. Kittāvatā nu kho, āvuso, sekho hotī’’ti? ‘‘Catunnaṃ kho, āvuso, satipaṭṭhānānaṃ padesaṃ bhāvitattā sekho hoti’’.
164「哪四种呢？诸友，在此，比丘于身随观身而住，热诚、正知、具念，调伏世间的贪忧；于受……于心……于法随观法而住，热诚、正知、具念，调伏世间的贪忧。具寿，由于这四念处部分修习，是有学。」第六经。
‘‘Katamesaṃ catunnaṃ? Idhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Imesaṃ kho, āvuso, catunnaṃ satipaṭṭhānānaṃ padesaṃ bhāvitattā sekho hotī’’ti. Chaṭṭhaṃ.
1657. 平等经
7. Samattasuttaṃ
1667. 平等经
7. Samattasuttaṃ
393（基于同一因缘）坐在一旁的尊者舍利弗对尊者阿那律这么说：“阿那律贤友，因为修习了哪些法、多作了哪些法，才证得了大神通呢？”“贤友，因为修习了四念处、多作了四念处，我才证得了大神通。”
Taṃyeva nidānaṃ. Ekamantaṃ nisinno kho āyasmā sāriputto āyasmantaṃ anuruddhaṃ etadavoca – ‘‘‘asekho , asekho’ti, āvuso anuruddha, vuccati. Kittāvatā nu kho, āvuso, asekho hotī’’ti? ‘‘Catunnaṃ kho, āvuso, satipaṭṭhānānaṃ samattaṃ bhāvitattā asekho hoti’’.
168「哪四种呢？诸友，在此，比丘于身随观身而住，热诚、正知、具念，调伏世间的贪忧；于受……于心……于法随观法而住，热诚、正知、具念，调伏世间的贪忧。具寿，由于这四念处圆满修习，是无学。」第七经。
‘‘Katamesaṃ catunnaṃ? Idhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Imesaṃ kho , āvuso, catunnaṃ satipaṭṭhānānaṃ samattaṃ bhāvitattā asekho hotī’’ti. Sattamaṃ.
1698. 世间经
8. Lokasuttaṃ
1708. 世间经
8. Lokasuttaṃ
394其因缘同前。坐在一旁的具寿舍利弗对具寿阿那律这样说：「贤友阿那律，由于已修习、已多修习哪些法，达到了大证智呢？」「贤友，由于已修习、已多修习四念处，达到了大证智。」
Taṃyeva nidānaṃ. Ekamantaṃ nisinno kho āyasmā sāriputto āyasmantaṃ anuruddhaṃ etadavoca – ‘‘katamesaṃ, āvuso anuruddha, dhammānaṃ bhāvitattā bahulīkatattā mahābhiññataṃ patto’’ti? ‘‘Catunnaṃ , āvuso, satipaṭṭhānānaṃ bhāvitattā bahulīkatattā mahābhiññataṃ patto’’.
172“哪四个呢？贤友，在此，我于身，随观身而住，精勤、正知、具念，能调伏对世间的贪欲与忧愁；于受……（中略）……于心……（中略）……于法，随观法而住，精勤、正知、具念，能调伏对世间的贪欲与忧愁。贤友，就是因为修习了这四念处、多作了这四念处，我才证得了大神通。贤友，也正因为修习了这四念处、多作了这四念处，我才能了知一千个世间。”第八经。
‘‘Katamesaṃ catunnaṃ? Idhāhaṃ, āvuso, kāye kāyānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Imesaṃ khvāhaṃ, āvuso , catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā mahābhiññataṃ patto. Imesañca panāhaṃ, āvuso, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā sahassaṃ lokaṃ abhijānāmī’’ti. Aṭṭhamaṃ.
1739. 西利瓦达经
9. Sirivaḍḍhasuttaṃ
1749. 西利瓦达经
9. Sirivaḍḍhasuttaṃ
395一时，具寿阿难住在王舍城竹林栗鼠饲养处。尔时，西利瓦塔居士生病、痛苦、重病。那时，西利瓦塔居士对某人说：「来吧，你这个人，去见具寿阿难；见后，以我的名义以头礼具寿阿难的足：『尊者，西利瓦塔居士生病、痛苦、重病。他以头礼具寿阿难的足。』并且这样说：『尊者，善哉，愿具寿阿难前往西利瓦塔居士的住所，出于怜悯。』」「是的，尊者。」那人应诺西利瓦塔居士后，去见具寿阿难；见后，礼敬具寿阿难，坐于一旁。坐于一旁的那人对具寿阿难这样说：「尊者，西利瓦塔居士生病、痛苦、重病，他以头礼具寿阿难的足。并且这样说：『尊者，善哉，愿具寿阿难前往西利瓦塔居士的住所，出于怜悯。』」具寿阿难以沉默同意了。
Ekaṃ samayaṃ āyasmā ānando rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena sirivaḍḍho gahapati ābādhiko hoti dukkhito bāḷhagilāno. Atha kho sirivaḍḍho gahapati aññataraṃ purisaṃ āmantesi – ‘‘ehi tvaṃ, ambho purisa, yenāyasmā ānando tenupasaṅkama; upasaṅkamitvā mama vacanena āyasmato ānandassa pāde sirasā vanda – ‘sirivaḍḍho, bhante, gahapati ābādhiko dukkhito bāḷhagilāno. So āyasmato ānandassa pāde sirasā vandatī’ti. Evañca vadehi – ‘sādhu kira, bhante, āyasmā ānando yena sirivaḍḍhassa gahapatissa nivesanaṃ tenupasaṅkamatu anukampaṃ upādāyā’’’ti. ‘‘Evaṃ, bhante’’ti kho so puriso sirivaḍḍhassa gahapatissa paṭissutvā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so puriso āyasmantaṃ ānandaṃ etadavoca – ‘‘sirivaḍḍho, bhante, gahapati ābādhiko dukkhito bāḷhagilāno, so āyasmato ānandassa pāde sirasā vandati. Evañca vadeti – ‘sādhu kira, bhante, āyasmā ānando yena sirivaḍḍhassa gahapatissa nivesanaṃ tenupasaṅkamatu anukampaṃ upādāyā’’’ti. Adhivāsesi kho āyasmā ānando tuṇhībhāvena.
176那时，具寿阿难在上午时分穿衣、持钵衣，前往西利瓦塔居士的住所；到达后，坐在设置好的座位上。坐下后，具寿阿难对西利瓦塔居士这样说：「居士，你可忍受吗？可维持吗？苦受是在减退而不是在增长吗？减退而不是增长是可了知的吗？」「尊者，我不可忍受，不可维持。强烈的苦受在增长而不是在减退；增长而不是减退是可了知的。」
Atha kho āyasmā ānando pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena sirivaḍḍhassa gahapatissa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho āyasmā ānando sirivaḍḍhaṃ gahapatiṃ etadavoca – ‘‘kacci te, gahapati, khamanīyaṃ kacci yāpanīyaṃ, kacci dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṃ paññāyati, no abhikkamo’’ti? ‘‘Na me, bhante, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo’’ti.
177“居士，因此你应该这样学：‘我将持续地观照着身而住，精勤、正知、具念，调伏世间中的贪著与忧伤；持续地观照着感受而住……观照着心而住……持续地观照着法而住，精勤、正知、具念，调伏世间中的贪著与忧伤。’居士，你应该这样学。”
‘‘Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – ‘kāye kāyānupassī viharissāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharissāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassa’nti. Evañhi te, gahapati, sikkhitabba’’nti.
178“尊者，那些由世尊所开示的四念处，这些法我都具备，我也在这诸法中清楚地体现着。尊者，因为我持续地观照着身而住，精勤、正知、具念，调伏世间中的贪著与忧伤；持续地观照着感受而住……观照着心而住……持续地观照着法而住，精勤、正知、具念，调伏世间中的贪著与忧伤。尊者，至于世尊所说的五种下分结，在它们之中，我没有看到哪怕一样是我自己还没有断除的。”阿难尊者说：“居士，这是你的大利益，你得到善利了啊！居士，你自己记说了不还果。”第九经。
‘‘Yeme, bhante, bhagavatā cattāro satipaṭṭhānā desitā saṃvijjanti, te dhammā mayi, ahañca tesu dhammesu sandissāmi. Ahañhi, bhante, kāye kāyānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Yāni cimāni, bhante, bhagavatā pañcorambhāgiyāni saṃyojanāni desitāni, nāhaṃ, bhante, tesaṃ kiñci attani appahīnaṃ samanupassāmī’’ti. ‘‘Lābhā te, gahapati, suladdhaṃ te, gahapati! Anāgāmiphalaṃ tayā, gahapati, byākata’’nti. Navamaṃ.
17910. 马那丁那经
10. Mānadinnasuttaṃ
18010. 马那丁那经
10. Mānadinnasuttaṃ
396背景与前相同。那时，马那丁居士生了病，很痛苦，病情严重。于是，马那丁居士叫来一个人，说：“喂，你去……尊者，我无法忍受，无法坚持了。我剧烈的痛苦感受在加重，没有消退。我只感觉到加重的迹象，没有消退的迹象。尊者，尽管被这样强烈的痛苦感受所触击，但我还是持续地观照着身而住，精勤、正知、具念，调伏世间中的贪著与忧伤；持续地观照着感受而住……观照着心而住……持续地观照着法而住，精勤、正知、具念，调伏世间中的贪著与忧伤。尊者，至于世尊所说的五种下分结，在它们之中，我没有看到哪怕一样是我自己还没有断除的。”阿难尊者说：“居士，这是你的大利益，你得到善利了啊！居士，你自己记说了不还果。”第十经。
Taṃyeva nidānaṃ. Tena kho pana samayena mānadinno gahapati ābādhiko hoti dukkhito bāḷhagilāno. Atha kho mānadinno gahapati aññataraṃ purisaṃ āmantesi – ‘‘ehi tvaṃ, ambho purisa…pe… na me, bhante, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamoti. Evarūpāya cāhaṃ, bhante, dukkhāya vedanāya phuṭṭho samāno kāye kāyānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Yāni cimāni, bhante, bhagavatā pañcorambhāgiyāni saṃyojanāni desitāni, nāhaṃ, bhante, tesaṃ kiñci attani appahīnaṃ samanupassāmī’’ti. ‘‘Lābhā te, gahapati, suladdhaṃ te, gahapati! Anāgāmiphalaṃ tayā, gahapati, byākata’’nti. Dasamaṃ.
182戒住品第三
Sīlaṭṭhitivaggo tatiyo.
183其摄颂──
Tassuddānaṃ –
184其摄颂──
Tassuddānaṃ –
185戒是住立、衰退，清净是婆罗门的教说；
Sīlaṃ ṭhiti parihānaṃ, suddhaṃ brāhmaṇapadesaṃ;
186世间平等、吉祥增长，以尊敬供养给你们。
Samattaṃ loko sirivaḍḍho, mānadinnena te dasāti.
1874. 未曾听闻品
4. Ananussutavaggo
1881. 未曾闻经
1. Ananussutasuttaṃ
1894. 未曾听闻品
4. Ananussutavaggo
1901. 未曾闻经
1. Ananussutasuttaṃ
397舍卫城因缘。 “诸比丘，这‘于身，随观身’——我对这些过去从未听闻的法，生起了眼，生起了智，生起了慧，生起了明，生起了光。诸比丘，‘而这于身，随观身应当被修习’——我对这些……（中略）……‘已修习’——诸比丘，我对这些过去从未听闻的法，生起了眼，生起了智，生起了慧，生起了明，生起了光。”
Sāvatthinidānaṃ . ‘‘‘Ayaṃ kāye kāyānupassanā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Sā kho panāyaṃ kāye kāyānupassanā bhāvetabbā’ti me, bhikkhave…pe… bhāvitā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi’’.
192“诸比丘，这‘于诸感受，随观感受’——我对这些过去从未听闻的法，生起了眼，生起了智，生起了慧，生起了明，生起了光。诸比丘，‘而这于诸感受，随观感受应当被修习’——我对这些……（中略）……‘已修习’——诸比丘，我对这些过去从未听闻的法，生起了眼，生起了智，生起了慧，生起了明，生起了光。”
‘‘‘Ayaṃ vedanāsu vedanānupassanā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Sā kho panāyaṃ vedanāsu vedanānupassanā bhāvetabbā’ti me, bhikkhave…pe… bhāvitā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
193“诸比丘，这‘于心中，随观心’——我对这些过去从未听闻的法，生起了眼，生起了智，生起了慧，生起了明，生起了光。诸比丘，‘而这于心中，随观心应当被修习’——我对这些……（中略）……‘已修习’——诸比丘，我对这些过去从未听闻的法，生起了眼，生起了智，生起了慧，生起了明，生起了光。”
‘‘‘Ayaṃ citte cittānupassanā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Sā kho panāyaṃ citte cittānupassanā bhāvetabbā’ti me, bhikkhave…pe… bhāvitā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
194“诸比丘，对于‘这是对诸法随观法’这一修法，在我从未听闻过的法上，升起了眼、升起了智、升起了慧、升起了明、升起了光。诸比丘，对于‘这个对诸法随观法应当被修习’，在我从未听闻过的法上……（中略）……升起了眼、升起了智、升起了慧、升起了明、升起了光。诸比丘，对于‘这个对诸法随观法已经修习完成’，在我从未听闻过的法上，升起了眼、升起了智、升起了慧、升起了明、升起了光。” 第一段。
‘‘‘Ayaṃ dhammesu dhammānupassanā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Sā kho panāyaṃ dhammesu dhammānupassanā bhāvetabbā’ti me, bhikkhave…pe… bhāvitā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādī’’ti. Paṭhamaṃ.
1952. 离贪经
2. Virāgasuttaṃ
1962. 离贪经
2. Virāgasuttaṃ
398“诸比丘，这四念处，如果得到修习、得到多修，将导向从此岸到达彼岸。”
‘‘Cattārome, bhikkhave, satipaṭṭhānā bhāvitā bahulīkatā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattanti.
198“哪四种呢？诸比丘，在这里，一位比丘安住于身，随观身，精勤、正知、具念，调伏世间的贪欲与忧恼；安住于受，随观受……安住于心，随观心……安住于法，随观法，精勤、正知、具念，调伏世间的贪欲与忧恼。诸比丘，这四念处如果被修习、多被实践，就能导向从此岸到达彼岸。”
‘‘Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ime kho, bhikkhave, cattāro satipaṭṭhānā bhāvitā bahulīkatā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattantī’’ti. Dutiyaṃ.
1993. 错失经
3. Viraddhasuttaṃ
2003. 错失经
3. Viraddhasuttaṃ
399「诸比丘，凡任何人的四念处已错失，他们也已错失正确导向苦灭尽的圣道。诸比丘，凡任何人的四念处已开始，他们也已开始正确导向苦灭尽的圣道。」
‘‘Yesaṃ kesañci, bhikkhave, cattāro satipaṭṭhānā viraddhā, viraddho tesaṃ ariyo maggo sammā dukkhakkhayagāmī. Yesaṃ kesañci, bhikkhave, cattāro satipaṭṭhānā āraddhā, āraddho tesaṃ ariyo maggo sammā dukkhakkhayagāmī.
202「哪四种呢？于此，诸比丘，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。诸比丘，凡任何人的这四念处已错失，他们也已错失正确导向苦灭尽的圣道。诸比丘，凡任何人的这四念处已开始，他们也已开始正确导向苦灭尽的圣道。」第三。
‘‘Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Yesaṃ kesañci , bhikkhave, ime cattāro satipaṭṭhānā viraddhā, viraddho tesaṃ ariyo maggo sammā dukkhakkhayagāmī. Yesaṃ kesañci, bhikkhave, ime cattāro satipaṭṭhānā āraddhā, āraddho tesaṃ ariyo maggo sammā dukkhakkhayagāmī’’ti. Tatiyaṃ.
2034. 已修习经
4. Bhāvitasuttaṃ
2044. 已修习经
4. Bhāvitasuttaṃ
400「诸比丘，有这四念处，已修习、已多作时，导向从此岸到达彼岸。」
‘‘Cattārome, bhikkhave, satipaṭṭhānā bhāvitā bahulīkatā apārā pāraṃ gamanāya saṃvattanti.
206「诸比丘，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……于心……于法随观法而住，热诚、正知、具念，调伏世间的贪忧。诸比丘，这四念处已修习、已多修习，导向从此岸到彼岸。」第四经。
‘‘Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ime kho, bhikkhave, cattāro satipaṭṭhānā bhāvitā bahulīkatā apārā pāraṃ gamanāya saṃvattantī’’ti. Catutthaṃ.
2075. 念经
5. Satisuttaṃ
2085. 念经
5. Satisuttaṃ
401在舍卫城。“诸比丘，比丘应当具念、正知地安住。这是我们对你们的教诫。”
Sāvatthinidānaṃ. ‘‘Sato, bhikkhave, bhikkhu vihareyya sampajāno. Ayaṃ vo amhākaṃ anusāsanī’’.
210“那么，诸比丘，比丘怎样算是具念呢？在此，一位比丘安住于身，随观身，精勤、正知、具念，调伏世间的贪欲与忧恼；安住于受……安住于心……安住于法，随观法，精勤、正知、具念，调伏世间的贪欲与忧恼。诸比丘，比丘就是这样具念的。”
‘‘Kathañca, bhikkhave, bhikkhu sato hoti? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Evaṃ kho, bhikkhave, bhikkhu sato hoti.
211「诸比丘，比丘如何正知呢？诸比丘，于此，比丘的诸受已知地生起，已知地住立，已知地灭去。诸寻已知地生起，已知地住立，已知地灭去。诸想已知地生起，已知地住立，已知地灭去。诸比丘，比丘如此正知。诸比丘，比丘应具念、正知而住。这是我们对你们的教诫。」第五经。
‘‘Kathañca , bhikkhave, bhikkhu sampajāno hoti? Idha, bhikkhave, bhikkhuno viditā vedanā uppajjanti, viditā upaṭṭhahanti , viditā abbhatthaṃ gacchanti. Viditā vitakkā uppajjanti , viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. Viditā saññā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. Evaṃ kho, bhikkhave, bhikkhu sampajāno hoti. Sato, bhikkhave, bhikkhu vihareyya sampajāno. Ayaṃ vo amhākaṃ anusāsanī’’ti. Pañcamaṃ.
2126. 智经
6. Aññāsuttaṃ
2136. 智经
6. Aññāsuttaṃ
402“诸比丘，有这四念处。哪四种呢？在此，一位比丘安住于身，随观身，精勤、正知、具念，调伏世间的贪欲与忧恼。当比丘这样安住于身，随观身而住时，他对身体的欲贪就会被舍断。因为欲贪的舍断，他便亲身证得了不死。”
‘‘Cattārome, bhikkhave, satipaṭṭhānā. Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ime kho, bhikkhave, cattāro satipaṭṭhānā. Imesaṃ kho, bhikkhave, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ – diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā’’ti. Chaṭṭhaṃ.
2157. 欲经
7. Chandasuttaṃ
2167. 欲经
7. Chandasuttaṃ
403「诸比丘，有这四念处。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。当他于身随观身而住时，对身的欲被舍断。由于欲的舍断，不死被现证。
‘‘Cattārome, bhikkhave, satipaṭṭhānā. Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Tassa kāye kāyānupassino viharato yo kāyasmiṃ chando so pahīyati. Chandassa pahānā amataṃ sacchikataṃ hoti.
218他安住于在感受上随观感受，精勤、正知、具念，调伏世间的贪忧。当他这样安住于在感受上随观感受时，感受被遍知了。由于感受被遍知的缘故，不死就被证悟了。
‘‘Vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Tassa vedanāsu vedanānupassino viharato yo vedanāsu chando so pahīyati. Chandassa pahānā amataṃ sacchikataṃ hoti.
219他安住于在心上随观心，精勤、正知、具念，调伏世间的贪忧。当他这样安住于在心上随观心时，心被遍知了。由于心被遍知的缘故，不死就被证悟了。
‘‘Citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Tassa citte cittānupassino viharato yo cittamhi chando so pahīyati. Chandassa pahānā amataṃ sacchikataṃ hoti.
220他安住于法中随观法，精勤、正知、具念，调伏世间贪忧。当他安住于法中随观法时，那些法被遍知了。因为遍知了那些法，不死就被证得了。第八。
‘‘Dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Tassa dhammesu dhammānupassino viharato yo dhammesu chando so pahīyati. Chandassa pahānā amataṃ sacchikataṃ hotī’’ti. Sattamaṃ.
2218. 已遍知经
8. Pariññātasuttaṃ
2228. 已遍知经
8. Pariññātasuttaṃ
404「诸比丘，有这四念处。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。当他于身随观身而住时，身被遍知。由于身的遍知，不死被现证。
‘‘Cattārome, bhikkhave, satipaṭṭhānā. Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Tassa kāye kāyānupassino viharato kāyo pariññāto hoti. Kāyassa pariññātattā amataṃ sacchikataṃ hoti.
224「于诸受随观受而住，热诚、正知、具念，调伏世间的贪忧。当他于诸受随观受而住时，诸受被遍知。由于诸受的遍知，不死被现证。
‘‘Vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Tassa vedanāsu vedanānupassino viharato vedanā pariññātā honti. Vedanānaṃ pariññātattā amataṃ sacchikataṃ hoti.
225「于心随观心而住，热诚、正知、具念，调伏世间的贪忧。当他于心随观心而住时，心被遍知。由于心的遍知，不死被现证。
‘‘Citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Tassa citte cittānupassino viharato cittaṃ pariññātaṃ hoti. Cittassa pariññātattā amataṃ sacchikataṃ hoti.
226「于诸法随观法而住，热诚、正知、具念，调伏世间的贪忧。当他于诸法随观法而住时，诸法被遍知。由于诸法被遍知，不死被现证。」第八经。
‘‘Dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Tassa dhammesu dhammānupassino viharato dhammā pariññātā honti. Dhammānaṃ pariññātattā amataṃ sacchikataṃ hotī’’ti. Aṭṭhamaṃ.
2279. 修习经
9. Bhāvanāsuttaṃ
2289. 修习经
9. Bhāvanāsuttaṃ
405“诸比丘，我将教导四念处的修习。你们要听好。”“诸比丘，什么是四念处的修习？诸比丘，在此，比丘安住于身中随观身，精勤、正知、具念，调伏世间贪忧；安住于受中随观受……安住于心中随观心……安住于法中随观法，精勤、正知、具念，调伏世间贪忧。诸比丘，这就是四念处的修习。”第九。
‘‘Catunnaṃ , bhikkhave, satipaṭṭhānānaṃ bhāvanaṃ desessāmi. Taṃ suṇātha’’. ‘‘Katamā, bhikkhave, catunnaṃ satipaṭṭhānānaṃ bhāvanā? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ayaṃ kho, bhikkhave, catunnaṃ satipaṭṭhānānaṃ bhāvanā’’ti. Navamaṃ.
23010. 分别经
10. Vibhaṅgasuttaṃ
23110. 分别经
10. Vibhaṅgasuttaṃ
406“诸比丘，我将教导念处、念处的修习，以及导向念处修习的道迹。你们要听好。”“诸比丘，什么是念处？诸比丘，在此，比丘安住于身中随观身，精勤、正知、具念，调伏世间贪忧；安住于受中随观受……安住于心中随观心……安住于法中随观法，精勤、正知、具念，调伏世间贪忧。诸比丘，这就叫做念处。”
‘‘Satipaṭṭhānañca vo, bhikkhave, desessāmi satipaṭṭhānabhāvanañca satipaṭṭhānabhāvanāgāminiñca paṭipadaṃ. Taṃ suṇātha’’. ‘‘Katamañca, bhikkhave, satipaṭṭhānaṃ? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu vedanānupassī viharati…pe… citte cittānupassī viharati…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Idaṃ vuccati, bhikkhave, satipaṭṭhānaṃ’’.
233“诸比丘，什么是念处的修习？诸比丘，在此，比丘安住于身中随观集起的性质，安住于身中随观灭去的性质，安住于身中随观集起灭去的性质，精勤、正知、具念，调伏世间贪忧。安住于受中随观集起的性质……安住于心中随观集起的性质……安住于法中随观集起的性质，安住于法中随观灭去的性质，安住于法中随观集起灭去的性质，精勤、正知、具念，调伏世间贪忧。诸比丘，这就叫做念处的修习。”
‘‘Katamā ca, bhikkhave, satipaṭṭhānabhāvanā? Idha, bhikkhave, bhikkhu samudayadhammānupassī kāyasmiṃ viharati, vayadhammānupassī kāyasmiṃ viharati, samudayavayadhammānupassī kāyasmiṃ viharati, ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Samudayadhammānupassī vedanāsu viharati…pe… samudayadhammānupassī citte viharati… samudayadhammānupassī dhammesu viharati, vayadhammānupassī dhammesu viharati, samudayavayadhammānupassī dhammesu viharati, ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ayaṃ vuccati, bhikkhave, satipaṭṭhānabhāvanā.
234“诸比丘，什么是导向念处修习的道迹？就是这八支圣道，即：正见、正思惟、正语、正业、正命、正精进、正念、正定。诸比丘，这就叫做导向念处修习的道迹。”第十。
‘‘Katamā ca, bhikkhave, satipaṭṭhānabhāvanāgāminī paṭipadā? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. Ayaṃ vuccati, bhikkhave, satipaṭṭhānabhāvanāgāminī paṭipadā’’ti. Dasamaṃ.
235未曾闻品第四
Ananussutavaggo catuttho.
236其摄颂——
Tassuddānaṃ –
237其摄颂——
Tassuddānaṃ –
238未曾闻、离贪，失败、修习、念；
Ananussutaṃ virāgo, viraddho bhāvanā sati;
239证智、欲、遍知，修习与分别论。
Aññā chandaṃ pariññāya, bhāvanā vibhaṅgena cāti.
2405. 不死品
5. Amatavaggo
2411. 不死经
1. Amatasuttaṃ
2425. 不死品
5. Amatavaggo
2431. 不死经
1. Amatasuttaṃ
407舍卫城因缘。「比丘们，你们应以善安住之心住于四念处。莫令不死之法消失。是哪四种？比丘们，于此，比丘住于观身为身，热诚、正知、具念，调伏世间的贪忧；于诸受……（略）……于心……（略）……住于观法为法，热诚、正知、具念，调伏世间的贪忧。比丘们，你们应以善安住之心住于此四念处。莫令不死之法消失。」第一。
Sāvatthinidānaṃ . ‘‘Catūsu, bhikkhave, satipaṭṭhānesu suppatiṭṭhitacittā viharatha. Mā vo amataṃ panassa. Katamesu catūsu? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Imesu, bhikkhave, catūsu satipaṭṭhānesu suppatiṭṭhitacittā viharatha. Mā vo amataṃ panassā’’ti. Paṭhamaṃ.
2452. 集经
2. Samudayasuttaṃ
2462. 集经
2. Samudayasuttaṃ
408「比丘们，我将宣说四念处的生起与灭没，你们且听。比丘们，什么是身的生起？以食的生起，身生起；以食的灭没，身灭没。以触的生起，诸受生起；以触的灭没，诸受灭没。以名色的生起，心生起；以名色的灭没，心灭没。以作意的生起，诸法生起；以作意的灭没，诸法灭没。」第二。
‘‘Catunnaṃ, bhikkhave, satipaṭṭhānānaṃ samudayañca atthaṅgamañca desessāmi. Taṃ suṇātha. Ko ca, bhikkhave, kāyassa samudayo? Āhārasamudayā kāyassa samudayo; āhāranirodhā kāyassa atthaṅgamo. Phassasamudayā vedanānaṃ samudayo; phassanirodhā vedanānaṃ atthaṅgamo. Nāmarūpasamudayā cittassa samudayo; nāmarūpanirodhā cittassa atthaṅgamo. Manasikārasamudayā dhammānaṃ samudayo; manasikāranirodhā dhammānaṃ atthaṅgamo’’ti. Dutiyaṃ.
2483. 道经
3. Maggasuttaṃ
2493. 道经
3. Maggasuttaṃ
409舍卫城因缘。 在那里，世尊告诉诸比丘：「诸比丘，就在我最初完全觉悟之时，有一段时期，我住在优楼频螺，尼连禅河岸边的牧羊人榕树下。那时，当我在独处静默时，心中生起了这样的思惟：『这是唯一的道路，为了众生的清净，为了超越忧伤与悲泣，为了灭除痛苦与忧恼，为了成就正理，为了体证涅槃——那就是，四念处。』」
Sāvatthinidānaṃ . Tatra kho bhagavā bhikkhū āmantesi – ‘‘ekamidāhaṃ, bhikkhave, samayaṃ uruvelāyaṃ viharāmi najjā nerañjarāya tīre ajapālanigrodhe paṭhamābhisambuddho. Tassa mayhaṃ, bhikkhave, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘ekāyano ayaṃ maggo sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ – cattāro satipaṭṭhānā’’’.
251「是哪四种？比丘或住于观身为身，热诚、正知、具念，调伏世间的贪忧；或比丘住于观受为受……（略）……或比丘住于观心为心……（略）……或比丘住于观法为法，热诚、正知、具念，调伏世间的贪忧。此是众生清净之唯一道路，为超越愁叹，为灭尽苦忧，为获得正理，为亲证涅槃，即——四念处。」
‘‘Katame cattāro? Kāye vā bhikkhu kāyānupassī vihareyya ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu vā bhikkhu vedanānupassī vihareyya…pe… citte vā bhikkhu cittānupassī vihareyya…pe… dhammesu vā bhikkhu dhammānupassī vihareyya ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ekāyano ayaṃ maggo sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ – cattāro satipaṭṭhānā’’ti.
252「比丘们，其时，娑婆主梵天以心知我心中的思惟，犹如一位强壮的男子伸展弯曲的手臂，或弯曲伸展的手臂，就这样，从梵天界消失，现于我面前。比丘们，其时，娑婆主梵天偏袒一肩上衣，向我合掌，对我说：『世尊，确实如此！善逝，确实如此！尊者，此是众生清净之唯一道路，为超越愁叹，为灭尽苦忧，为获得正理，为亲证涅槃，即——四念处。』」
‘‘Atha kho, bhikkhave, brahmā sahampati mama cetasā cetoparivitakkamaññāya – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evameva – brahmaloke antarahito mama purato pāturahosi. Atha kho, bhikkhave, brahmā sahampati ekaṃsaṃ uttarāsaṅgaṃ karitvā yenāhaṃ tenañjaliṃ paṇāmetvā maṃ etadavoca – ‘evametaṃ, bhagavā, evametaṃ, sugata! Ekāyano ayaṃ, bhante, maggo sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ – cattāro satipaṭṭhānā’’’.
253「『是哪四种？尊者，比丘或住于观身为身，热诚、正知、具念，调伏世间的贪忧；或于诸受……（略）……或于心……（略）……或尊者，比丘住于观法为法，热诚、正知、具念，调伏世间的贪忧。尊者，此是众生清净之唯一道路，为超越愁叹，为灭尽苦忧，为获得正理，为亲证涅槃，即——四念处。』」
‘‘Katame cattāro? Kāye vā, bhante, bhikkhu kāyānupassī vihareyya ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu vā…pe… citte vā …pe… dhammesu vā, bhante, bhikkhu dhammānupassī vihareyya ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ekāyano ayaṃ, bhante, maggo sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ – cattāro satipaṭṭhānā’’ti.
254「诸比丘，梵天娑汉巴帝如此说。说此之后，又说了这个：
‘‘Idamavoca, bhikkhave, brahmā sahampati. Idaṃ vatvā athāparaṃ etadavoca –
255「见一乘道至生尽者，具悲悯者了知此道；
‘Ekāyanaṃ jātikhayantadassī, maggaṃ pajānāti hitānukampī;
256以此道，过去者已度，将度者及正度者度瀑流。」第三经。
Etena maggena tariṃsu pubbe, tarissanti ye ca taranti ogha’’’nti. tatiyaṃ;
2574. 念经
4. Satisuttaṃ
2584. 念经
4. Satisuttaṃ
410「诸比丘，比丘应具念而住。这是我们对你们的教诫。诸比丘，比丘如何具念？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……于心……于法随观法而住，热诚、正知、具念，调伏世间的贪忧。诸比丘，比丘如此具念。诸比丘，比丘应具念而住。这是我们对你们的教诫。」第四经。
‘‘Sato , bhikkhave, bhikkhu vihareyya. Ayaṃ vo amhākaṃ anusāsanī. Kathañca, bhikkhave, bhikkhu sato hoti? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Evaṃ kho, bhikkhave, bhikkhu sato hoti. Sato, bhikkhave, bhikkhu vihareyya. Ayaṃ vo amhākaṃ anusāsanī’’ti. Catutthaṃ.
2605. 善聚经
5. Kusalarāsisuttaṃ
2615. 善聚经
5. Kusalarāsisuttaṃ
411「比丘们，若有人说『善法聚』，正确地说，应说四念处。比丘们，此善法聚即是——四念处。
‘‘‘Kusalarāsī’ti, bhikkhave, vadamāno cattāro satipaṭṭhāne sammā vadamāno vadeyya. Kevalo hāyaṃ, bhikkhave, kusalarāsi, yadidaṃ – cattāro satipaṭṭhānā.
263「是哪四种？比丘们，于此，比丘住于观身为身，热诚、正知、具念，调伏世间的贪忧；于诸受……（略）……于心……（略）……观心……（略）……于诸法住于观法为法，热诚、正知、具念，调伏世间的贪忧。比丘们，若有人说『善法聚』，正确地说，应说此四念处。比丘们，此善法聚即是——四念处。」第五。
‘‘Katame cattāro? Idha , bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… cittānupassī…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. ‘Kusalarāsī’ti, bhikkhave, vadamāno ime cattāro satipaṭṭhāne sammā vadamāno vadeyya. Kevalo hāyaṃ, bhikkhave, kusalarāsi, yadidaṃ – cattāro satipaṭṭhānā’’ti. Pañcamaṃ.
2646. 巴蒂摩卡律仪经
6. Pātimokkhasaṃvarasuttaṃ
412那时，有一位比丘来到世尊那里……（中略）他说道：'尊者，请世尊为我简要地开示法，让我听闻世尊的法之后，能够独自隐居，不放逸、精进、下定决心地安住。'世尊说：'那么，比丘，你应当在一开始就净化于善法。什么是善法的开始呢？比丘，在此，你应当舍弃身体的恶行，修习身体的善行；舍弃言语的恶行，修习言语的善行；舍弃内心的恶行，修习内心的善行。比丘，当你舍弃了身体的恶行，修习了身体的善行；舍弃了言语的恶行，修习了言语的善行；舍弃了内心的恶行，修习了内心的善行之后，比丘，你就依止于戒，立足于戒，修习四念处。'
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca –
266「尊者，请世尊为我简要地说法，我听闻世尊之法后，当独自远离、不放逸、热诚、自励而住。」「比丘，因此，你应首先净化善法之初。何为善法之初？比丘，你应以巴蒂摩卡律仪防护而住，具足行处与所行，于微细罪中见怖畏，受持学习诸学处。比丘，当你以巴蒂摩卡律仪防护而住，具足行处与所行，于微细罪中见怖畏，受持学习诸学处时，比丘，你应依戒、住立于戒，修习四念处。」
‘‘Sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyya’’nti. ‘‘Tasmātiha tvaṃ, bhikkhu, ādimeva visodhehi kusalesu dhammesu. Ko cādi kusalānaṃ dhammānaṃ? Idha tvaṃ, bhikkhu, pātimokkhasaṃvarasaṃvuto viharāhi ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhassu sikkhāpadesu. Yato kho tvaṃ, bhikkhu, pātimokkhasaṃvarasaṃvuto viharissasi ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī samādāya sikkhissu sikkhāpadesu; tato tvaṃ, bhikkhu, sīlaṃ nissāya sīle patiṭṭhāya cattāro satipaṭṭhāne bhāveyyāsi’’.
267'哪四个呢？比丘，在此，你应当安住于身，随观身，精进、正知、具念，调伏世间的贪忧；对于受……（中略）对于心……（中略）你应当安住于法，随观法，精进、正知、具念，调伏世间的贪忧。比丘，当你依止于戒，立足于戒，像这样修习这四念处之后，那么，比丘，无论是夜晚或是白天到来，你都可以期待在善法上只会增长，而不会退步。'……（中略）而那位比丘也成为了一位阿拉汉。第七经。
‘‘Katame cattāro? Idha tvaṃ, bhikkhu, kāye kāyānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ . Yato kho tvaṃ, bhikkhu, sīlaṃ nissāya sīle patiṭṭhāya ime cattāro satipaṭṭhāne evaṃ bhāvessasi, tato tuyhaṃ, bhikkhu, yā ratti vā divaso vā āgamissati vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihānī’’ti.
268那时，那位比丘欢喜、随喜世尊所说，从座而起，礼敬世尊，作右绕后离去。那时，那位比丘独自远离，不放逸，热诚，自励而住，不久即于现法中以自己的上智亲自作证、具足并住于那善男子们为了它而正确地从在家出家成为非家的无上梵行目标。他了知：「生已尽，梵行已立，应作已作，再无后有。」那位比丘成为阿拉汉之一。第六经。
Atha kho so bhikkhu bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho so bhikkhu eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. ‘‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’’ti abbhaññāsi. Aññataro ca pana so bhikkhu arahataṃ ahosīti. Chaṭṭhaṃ.
2697. 恶行经
7. Duccaritasuttaṃ
2707. 恶行经
7. Duccaritasuttaṃ
413时，某位比丘去到世尊处……「尊者，请世尊为我简要地说法，我听闻世尊之法后，当独自远离、不放逸、热诚、自励而住。」「比丘，因此，你应首先净化善法之初。何为善法之初？比丘，你应舍断身恶行，修习身善行；舍断语恶行，修习语善行；舍断意恶行，修习意善行。比丘，当你舍断身恶行，修习身善行；舍断语恶行，修习语善行；舍断意恶行，修习意善行时，比丘，你应依戒、住立于戒，修习四念处。」
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami…pe… ‘‘sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyya’’nti. ‘‘Tasmātiha tvaṃ, bhikkhu, ādimeva visodhehi kusalesu dhammesu. Ko cādi kusalānaṃ dhammānaṃ? Idha tvaṃ, bhikkhu, kāyaduccaritaṃ pahāya kāyasucaritaṃ bhāvessasi. Vacīduccaritaṃ pahāya vacīsucaritaṃ bhāvessasi. Manoduccaritaṃ pahāya manosucaritaṃ bhāvessasi. Yato kho tvaṃ, bhikkhu, kāyaduccaritaṃ pahāya kāyasucaritaṃ bhāvessasi, vacīduccaritaṃ pahāya vacīsucaritaṃ bhāvessasi, manoduccaritaṃ pahāya manosucaritaṃ bhāvessasi, tato tvaṃ, bhikkhu, sīlaṃ nissāya sīle patiṭṭhāya cattāro satipaṭṭhāne bhāveyyāsi’’.
272「何为四念处？比丘，你应于身随观身而住，热诚、正知、具念，调伏世间的贪忧；于受……于心……于法随观法而住，热诚、正知、具念，调伏世间的贪忧。比丘，当你依戒、住立于戒，如是修习此四念处时，比丘，你的夜或日到来时，应期待善法增长，而非衰退。」……而那位比丘成为阿拉汉。第七经。
‘‘Katame cattāro? Idha tvaṃ, bhikkhu, kāye kāyānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Yato kho tvaṃ, bhikkhu, sīlaṃ nissāya sīle patiṭṭhāya ime cattāro satipaṭṭhāne evaṃ bhāvessasi, tato tuyhaṃ, bhikkhu, yā ratti vā divaso vā āgamissati vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihānī’’ti…pe… aññataro ca pana so bhikkhu arahataṃ ahosīti. Sattamaṃ.
2738. 友经
8. Mittasuttaṃ
2748. 友经
8. Mittasuttaṃ
414「诸比丘，凡你们所怜愍者，凡认为应听从者——朋友、同僚、亲戚或血亲，诸比丘，你们应使他们发起、安立、确立于四念处之修习。
‘‘Ye , bhikkhave, anukampeyyātha, ye ca kho sotabbaṃ maññeyyuṃ mittā vā amaccā vā ñātī vā sālohitā vā, te vo, bhikkhave, catunnaṃ satipaṭṭhānānaṃ bhāvanāya samādapetabbā nivesetabbā patiṭṭhāpetabbā.
276「何为四念处？诸比丘，比丘于身随观身而住，热诚、正知、具念，调伏世间的贪忧；于受……于心……于法随观法而住，热诚、正知、具念，调伏世间的贪忧。诸比丘，凡你们所怜愍者，凡认为应听从者——朋友、同僚、亲戚或血亲，诸比丘，你们应使他们发起、安立、确立于此四念处之修习。」第八经。
‘‘Katamesaṃ, catunnaṃ? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ye, bhikkhave, anukampeyyātha, ye ca sotabbaṃ maññeyyuṃ mittā vā amaccā vā ñātī vā sālohitā vā, te vo, bhikkhave, imesaṃ catunnaṃ satipaṭṭhānānaṃ bhāvanāya samādapetabbā nivesetabbā patiṭṭhāpetabbā’’ti. Aṭṭhamaṃ.
2779. 受经
9. Vedanāsuttaṃ
2789. 受经
9. Vedanāsuttaṃ
415'诸比丘，有这三种感受。哪三种呢？快乐的感受、痛苦的感受、不苦不乐的感受。诸比丘，这就是三种感受。诸比丘，为了遍知这三种感受，应当修习四念处。'
‘‘Tisso imā, bhikkhave, vedanā. Katamā tisso? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā kho, bhikkhave, tisso vedanā. Imāsaṃ kho, bhikkhave, tissannaṃ vedanānaṃ pariññāya cattāro satipaṭṭhānā bhāvetabbā.
280「何为四念处？诸比丘，比丘于身随观身而住，热诚、正知、具念，调伏世间的贪忧；于受……于心……于法随观法而住，热诚、正知、具念，调伏世间的贪忧。诸比丘，为了知此三受，应修习此四念处。」第九经。
‘‘Katame cattāro? Idha bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Imāsaṃ kho, bhikkhave, tissannaṃ vedanānaṃ pariññāya ime cattāro satipaṭṭhānā bhāvetabbā’’ti. Navamaṃ.
28110. 漏经
10. Āsavasuttaṃ
28210. 漏经
10. Āsavasuttaṃ
416“诸位比丘，有三种漏。哪三种呢？欲漏、有漏、无明漏。诸位比丘，这就是三种漏。诸位比丘，为了断除这三种漏，应当修习四念处。”
‘‘Tayome , bhikkhave āsavā. Katame tayo? Kāmāsavo, bhavāsavo, avijjāsavo – ime kho, bhikkhave, tayo āsavā. Imesaṃ kho, bhikkhave, tiṇṇannaṃ āsavānaṃ pahānāya cattāro satipaṭṭhānā bhāvetabbā.
284「是哪四？比丘们，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……（略）……于心……（略）……于法随观法而住，热诚、正知、具念，调伏世间的贪忧。比丘们，为了断除此三漏，应修习此四念处。」第十。
‘‘Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Imesaṃ kho, bhikkhave, tiṇṇannaṃ āsavānaṃ pahānāya ime cattāro satipaṭṭhānā bhāvetabbā’’ti. Dasamaṃ.
285不死品第五
Amatavaggo pañcamo.
286其摄颂——
Tassuddānaṃ –
287不死品第五
Amatavaggo pañcamo.
288其摄颂——
Tassuddānaṃ –
289不死、集起、道，念，以及善聚；
Amataṃ samudayo maggo, sati kusalarāsi ca;
290巴蒂摩卡、恶行，友、受、以及漏。
Pātimokkhaṃ duccaritaṃ, mittavedanā āsavena cāti.
2916. 恒河广说品
6. Gaṅgāpeyyālavaggo
2921-12. 恒河等十二经
1-12. Gaṅgānadīādisuttadvādasakaṃ
417-428“诸比丘，就像恒河之水，斜向东方、倾向东方、流向东方。同样地，诸比丘，修习四念处、多修四念处的比丘，他就会斜向涅槃、倾向涅槃、流向涅槃。”
‘‘Seyyathāpi , bhikkhave, gaṅgā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā; evameva kho, bhikkhave, bhikkhu cattāro satipaṭṭhāne bhāvento cattāro satipaṭṭhāne bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro.
294「比丘们，比丘如何修习四念处、多修四念处，而趋向涅槃、倾侧涅槃、倾趋涅槃？比丘们，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……（略）……于心……（略）……于法随观法而住，热诚、正知、具念，调伏世间的贪忧。比丘们，比丘如此修习四念处、多修四念处，则趋向涅槃、倾侧涅槃、倾趋涅槃。」应详说。
‘‘Kathañca, bhikkhave, bhikkhu cattāro satipaṭṭhāne bhāvento cattāro satipaṭṭhāne bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Evaṃ kho, bhikkhave, bhikkhu cattāro satipaṭṭhāne bhāvento cattāro satipaṭṭhāne bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro’’ti vitthāretabbaṃ.
295恒河中略品第六
Gaṅgāpeyyālavaggo chaṭṭho.
296其摄颂——
Tassuddānaṃ –
297其摄颂——
Tassuddānaṃ –
298六个朝向东方而斜向，六个朝向大海而斜向；
Cha pācīnato ninnā, cha ninnā ca samuddato;
299这每六个成为两组合计十二个，品名由此而来。”
Ete dve cha dvādasa honti, vaggo tena pavuccatīti.
3007. 不放逸品
7. Appamādavaggo
3017. 不放逸品
7. Appamādavaggo
3021-10. 如来等十经
1-10. Tathāgatādisuttadasakaṃ
429-438诸比丘，凡诸有情，无足的、二足的、四足的或多足的等等，应详说。
Yāvatā, bhikkhave, sattā apadā vā dvipadā vā catuppadā vā bahuppadā vāti vitthāretabbaṃ.
304不放逸品第七
Appamādavaggo sattamo.
305其摄颂——
Tassuddānaṃ –
306其摄颂——
Tassuddānaṃ –
307如来、足迹、尖顶、根、心材和茉莉花；
Tathāgataṃ padaṃ kūṭaṃ, mūlaṃ sāro ca vassikaṃ;
308国王、月亮、太阳，以及以布料为第十句。
Rājā candimasūriyā, vatthena dasamaṃ padanti.
3098. 力所作品
8. Balakaraṇīyavaggo
3101-12. 力等十二经
1-12. Balādisuttadvādasakaṃ
439-450诸比丘，这就好比任何需要用力量来完成的工作那样……（应当详细阐述。）
Seyyathāpi , bhikkhave, ye keci balakaraṇīyā kammantā karīyantīti vitthāretabbaṃ.
312力所作品第八
Balakaraṇīyavaggo aṭṭhamo.
313其摄颂——
Tassuddānaṃ –
314其摄颂——
Tassuddānaṃ –
315力、种子、龙象、树、罐子和针，
Balaṃ bījañca nāgo ca, rukkho kumbhena sūkiyā;
316以及天空、两朵云、船、访客、河流。
Ākāsena ca dve meghā, nāvā āgantukā nadīti.
3179. 寻求品
9. Esanāvaggo
3189. 寻求品
9. Esanāvaggo
3191-10. 寻求等十经
1-10. Esanādisuttadasakaṃ
451-460诸比丘，有这三种寻求。哪三种呢？欲的寻求、有的寻求、梵行的寻求……（应当详细阐述。）
Tisso imā, bhikkhave, esanā. Katamā tisso? Kāmesanā, bhavesanā, brahmacariyesanāti vitthāretabbaṃ.
321寻求品第九
Esanāvaggo navamo.
322其摄颂——
Tassuddānaṃ –
323寻求品第九
Esanāvaggo navamo.
324其摄颂——
Tassuddānaṃ –
325寻求、慢、漏，有，以及三重苦；
Esanā vidhā āsavo, bhavo ca dukkhatā tisso;
326荒芜、垢秽、困厄，受、渴爱、与渴求。
Khilaṃ malañca nīgho ca, vedanā taṇhā tasināya cāti.
32710. 瀑流品
10. Oghavaggo
32810. 瀑流品
10. Oghavaggo
3291-10. 上分等十经
1-10. Uddhambhāgiyādisuttadasakaṃ
461-470“诸比丘，有这五种向上的结缚。哪五种？对色的贪、对无色的贪、慢、掉举、无明——诸比丘，这就是五种向上的结缚。诸比丘，为了证知、完全了知、完全灭尽、断除这五种向上的结缚，应当修习四念处。
‘‘Pañcimāni , bhikkhave, uddhambhāgiyāni saṃyojanāni. Katamāni pañca? Rūparāgo, arūparāgo, māno, uddhaccaṃ, avijjā – imāni kho, bhikkhave, pañcuddhambhāgiyāni saṃyojanāni. Imesaṃ kho, bhikkhave, pañcannaṃ uddhambhāgiyānaṃ saṃyojanānaṃ abhiññāya pariññāya parikkhayāya pahānāya cattāro satipaṭṭhānā bhāvetabbā.
331「是哪四？比丘们，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……（略）……于心……（略）……于法随观法而住，热诚、正知、具念，调伏世间的贪忧。比丘们，为了以胜智了知、遍知、尽灭、断除此五上分结，应修习此四念处。」
‘‘Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Imesaṃ kho, bhikkhave, pañcannaṃ uddhambhāgiyānaṃ saṃyojanānaṃ abhiññāya pariññāya parikkhayāya pahānāya ime cattāro satipaṭṭhānā bhāvetabbā’’ti.
332（就像《道相应》的展开方式那样，《念处相应》也应同样详细展开。）
(Yathā maggasaṃyuttaṃ tathā satipaṭṭhānasaṃyuttaṃ vitthāretabbaṃ).
333暴流品第十
Oghavaggo dasamo.
334其摄颂——
Tassuddānaṃ –
335暴流品第十
Oghavaggo dasamo.
336其摄颂——
Tassuddānaṃ –
337暴流、轭、取，以及系缚与随眠；
Ogho yogo upādānaṃ, ganthā anusayena ca;
338欲功德、盖，蕴、下分与上分结使。”
Kāmaguṇā nīvaraṇā, khandhā oruddhambhāgiyāti.
339念处相应第三
Satipaṭṭhānasaṃyuttaṃ tatiyaṃ.