9. Mahāsatipaṭṭhānasuttaṃ

9. 大念處經 (DN 22)

372. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kurūsu viharati kammāsadhammaṃ nāma kurūnaṃ nigamo. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhaddante’’ti [bhadanteti (sī. syā. pī.)] te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

372. 這是我所聽見的： 　　有一次，世尊住在俱盧國劍磨瑟曇鎮。在那裏，世尊對比丘說： “比丘們。” 比丘回答世尊： “大德。” 　　世尊這樣說：

Uddeso

373. ‘‘Ekāyano ayaṃ, bhikkhave, maggo sattānaṃ visuddhiyā, sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ cattāro satipaṭṭhānā.

373. “比丘們，有一條唯一的道路能使眾生清淨，超越憂悲，滅除苦惱，得正道，證酙槃。這就是四念處。

‘‘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.

“四念處是什麼呢？比丘們，一位比丘如實觀察身，勤奮、有覺知、有念，以此來清除世上的貪著和苦惱；如實觀察受，勤奮、有覺知、有念，以此來清除世上的貪著和苦惱；如實觀察心，勤奮、有覺知、有念，以此來清除世上的貪著和苦惱；如實觀察法，勤奮、有覺知、有念，以此來清除世上的貪著和苦惱。

Uddeso niṭṭhito.

Kāyānupassanā ānāpānapabbaṃ

374. ‘‘Kathañca pana, bhikkhave, bhikkhu kāye kāyānupassī viharati? Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So satova assasati, satova passasati. Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti, dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti. Rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti, rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti. ‘Sabbakāyapaṭisaṃvedī assasissāmī’ti sikkhati , ‘sabbakāyapaṭisaṃvedī passasissāmī’ti sikkhati. ‘Passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ti sikkhati, ‘passambhayaṃ kāyasaṅkhāraṃ passasissāmī’ti sikkhati.

374. “比丘們，什麼是如實觀察身呢？ 　　“比丘們，一位比丘到森林、樹下或靜室盤腿坐下來，豎直腰身，把念保持安放在要繫念的地方。他只是念及呼氣和吸氣。當呼氣長的時候，知道自己呼氣長；當吸氣長的時候，知道自己吸氣長。當呼氣短的時候，知道自己呼氣短；當吸氣短的時候，知道自己吸氣短。他這樣修學： ‘我要在呼氣的時候，體會整個身體；我要在吸氣的時候，體會整個身體。我要在呼氣的時候，平息身行；我要在吸氣的時候，平息身行。’

‘‘Seyyathāpi, bhikkhave, dakkho bhamakāro vā bhamakārantevāsī vā dīghaṃ vā añchanto ‘dīghaṃ añchāmī’ti pajānāti, rassaṃ vā añchanto ‘rassaṃ añchāmī’ti pajānāti evameva kho, bhikkhave, bhikkhu dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti, dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti, rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti, rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti. ‘Sabbakāyapaṭisaṃvedī assasissāmī’ti sikkhati, ‘sabbakāyapaṭisaṃvedī passasissāmī’ti sikkhati, ‘passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ti sikkhati, ‘passambhayaṃ kāyasaṅkhāraṃ passasissāmī’ti sikkhati. Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati. Samudayadhammānupassī vā kāyasmiṃ viharati, vayadhammānupassī vā kāyasmiṃ viharati, samudayavayadhammānupassī vā kāyasmiṃ viharati. ‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho [evampi (sī. syā. pī.)], bhikkhave, bhikkhu kāye kāyānupassī viharati.

“比丘們，就正如一位熟練的轉盤製陶技師或他的徒弟，當拉了一個長轉的時候，知道自己拉了一個長轉；當拉了一個短轉的時候，知道自己拉了一個短轉。同樣地，一位比丘當呼氣長的時候，知道自己呼氣長；當吸氣長的時候，知道自己吸氣長。當呼氣短的時候，知道自己呼氣短；當吸氣短的時候，知道自己吸氣短。他這樣修學： ‘我要在呼氣的時候，體會整個身體；我要在吸氣的時候，體會整個身體。我要在呼氣的時候，平息身行；我要在吸氣的時候，平息身行。’ 　　“就是這樣，他如實觀察內在的身體，或如實觀察外在的身體，或如實觀察內在和外在的身體；他也可以如實觀察身體的生法，或如實觀察身體的滅法，或如實觀察身體的生滅法；他也可以持續繫念這個身體，對此只是保持智和念而在世上沒有任何依賴和執取。比丘們，這就是一位比丘如實觀察身了。

Ānāpānapabbaṃ niṭṭhitaṃ.

Kāyānupassanā iriyāpathapabbaṃ

375. ‘‘Puna caparaṃ, bhikkhave, bhikkhu gacchanto vā ‘gacchāmī’ti pajānāti, ṭhito vā ‘ṭhitomhī’ti pajānāti, nisinno vā ‘nisinnomhī’ti pajānāti, sayāno vā ‘sayānomhī’ti pajānāti, yathā yathā vā panassa kāyo paṇihito hoti, tathā tathā naṃ pajānāti. Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati. Samudayadhammānupassī vā kāyasmiṃ viharati, vayadhammānupassī vā kāyasmiṃ viharati, samudayavayadhammānupassī vā kāyasmiṃ viharati. ‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

375. “比丘們，再者，一位比丘當行走的時候，知道自己在行走；當站立的時候，知道自己在站立；當坐下的時候，知道自己在坐下；當躺臥的時候，知道自己在躺臥；無論身體做什麼樣的動作，都知道自己在做那些動作。 　　“就是這樣，他如實觀察內在的身體，或如實觀察外在的身體，或如實觀察內在和外在的身體；他也可以如實觀察身體的生法，或如實觀察身體的滅法，或如實觀察身體的生滅法；他也可以持續繫念這個身體，對此只是保持智和念而在世上沒有任何依賴和執取。比丘們，這也是一位比丘如實觀察身。

Iriyāpathapabbaṃ niṭṭhitaṃ.

Kāyānupassanā sampajānapabbaṃ

376. ‘‘Puna caparaṃ, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti. Iti ajjhattaṃ vā…pe… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

376. “比丘們，再者，一位比丘在往還的時候，對往還有覺知；在向前觀望、向周圍觀望的時候，對向前觀望、向周圍觀望有覺知；在屈伸身體的時候，對屈伸身體有覺知；在穿衣持缽的時候，對穿衣持缽有覺知；在飲食、咀嚼、感受味覺的時候，對飲食、咀嚼、感受味覺有覺知；在大便、小便的時候，對大便、小便有覺知；在行走、站立、坐下、睡覺、睡醒、說話、靜默的時候，對行走、站立、坐下、睡覺、睡醒、說話、靜默有覺知。 　　“就是這樣，他如實觀察內在的身體，或如實觀察外在的身體，或如實觀察內在和外在的身體；他也可以如實觀察身體的生法，或如實觀察身體的滅法，或如實觀察身體的生滅法；他也可以持續繫念這個身體，對此只是保持智和念而在世上沒有任何依賴和執取。比丘們，這也是一位比丘如實觀察身。

Sampajānapabbaṃ niṭṭhitaṃ.

Kāyānupassanā paṭikūlamanasikārapabbaṃ

377. ‘‘Puna caparaṃ, bhikkhave, bhikkhu imameva kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati – ‘atthi imasmiṃ kāye kesā lomā nakhā dantā taco, maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ, hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ, antaṃ antaguṇaṃ udariyaṃ karīsaṃ [karīsaṃ matthaluṅgaṃ (ka.)], pittaṃ semhaṃ pubbo lohitaṃ sedo medo, assu vasā kheḷo siṅghāṇikā lasikā mutta’nti.

377. “比丘們，再者，一位比丘從頭頂至腳底審視這個身體，在皮膚之內包裹著各種不淨的東西。在這個身體裏有頭髮、毛、指甲、牙齒、皮膚、肌肉、腱、骨、骨髓、腎、心、肝、右肺、脾、左肺、大腸、小腸、胃、糞便、膽汁、痰、膿、血、汗、膏、眼淚、脂肪、口水、鼻涕、黏液、尿。

‘‘Seyyathāpi, bhikkhave, ubhatomukhā putoḷi [mūtoḷī (syā.), mutoli (pī.)] pūrā nānāvihitassa dhaññassa, seyyathidaṃ sālīnaṃ vīhīnaṃ muggānaṃ māsānaṃ tilānaṃ taṇḍulānaṃ. Tamenaṃ cakkhumā puriso muñcitvā paccavekkheyya – ‘ime sālī, ime vīhī ime muggā ime māsā ime tilā ime taṇḍulā’ti. Evameva kho, bhikkhave, bhikkhu imameva kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati – ‘atthi imasmiṃ kāye kesā lomā…pe… mutta’nti.

“比丘們，就正如一個兩邊開口的袋，當中裝滿各種穀類，有白米、稻米、綠豆、眉豆、芝麻、糙米。一個有眼睛的人解開這個袋口的結，便可以審視：這是白米，這是稻米，這是綠豆，這是眉豆，這是芝麻，這是糙米。同樣地，一位比丘從頭頂至腳底審視這個身體，在皮膚之內包裹著各種不淨的東西。在這個身體裏有頭髮、毛、指甲、牙齒、皮膚、肌肉、腱、骨、骨髓、腎、心、肝、右肺、脾、左肺、大腸、小腸、胃、糞便、膽汁、痰、膿、血、汗、膏、眼淚、脂肪、口水、鼻涕、黏液、尿。

Iti ajjhattaṃ vā…pe… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

“就是這樣，他如實觀察內在的身體，或如實觀察外在的身體，或如實觀察內在和外在的身體；他也可以如實觀察身體的生法，或如實觀察身體的滅法，或如實觀察身體的生滅法；他也可以持續繫念這個身體，對此只是保持智和念而在世上沒有任何依賴和執取。比丘們，這也是一位比丘如實觀察身。

Paṭikūlamanasikārapabbaṃ niṭṭhitaṃ.

Kāyānupassanā dhātumanasikārapabbaṃ

378. ‘‘Puna caparaṃ, bhikkhave, bhikkhu imameva kāyaṃ yathāṭhitaṃ yathāpaṇihitaṃ dhātuso paccavekkhati – ‘atthi imasmiṃ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti.

378. “比丘們，再者，一位比丘這樣審視身體：身體以界而建立，以界作為依靠；在這個身體之中有地界、水界、火界、風界。

‘‘Seyyathāpi , bhikkhave, dakkho goghātako vā goghātakantevāsī vā gāviṃ vadhitvā catumahāpathe bilaso vibhajitvā nisinno assa, evameva kho, bhikkhave, bhikkhu imameva kāyaṃ yathāṭhitaṃ yathāpaṇihitaṃ dhātuso paccavekkhati – ‘atthi imasmiṃ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti.

“比丘們，就正如一位熟練的屠夫或他的徒弟屠宰了牛隻，分開了牛的身體各部分，把牠放在廣場，然後坐下來賣。同樣地，一位比丘這樣審視身體：身體以界而建立，以界作為依靠；在這個身體之中有地界、水界、火界、風界。

‘‘Iti ajjhattaṃ vā kāye kāyānupassī viharati…pe… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

“就是這樣，他如實觀察內在的身體，或如實觀察外在的身體，或如實觀察內在和外在的身體；他也可以如實觀察身體的生法，或如實觀察身體的滅法，或如實觀察身體的生滅法；他也可以持續繫念這個身體，對此只是保持智和念而在世上沒有任何依賴和執取。比丘們，這也是一位比丘如實觀察身。

Dhātumanasikārapabbaṃ niṭṭhitaṃ.

Kāyānupassanā navasivathikapabbaṃ

379. ‘‘Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ ekāhamataṃ vā dvīhamataṃ vā tīhamataṃ vā uddhumātakaṃ vinīlakaṃ vipubbakajātaṃ. So imameva kāyaṃ upasaṃharati – ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti.

379. “比丘們，再者，一位比丘看見屍體被人丟棄在荒塚，過了一天、兩天或三天，屍體腫脹、發黑、流膿。他把自己的身體來相比，知道自己的身體也是跟隨相同的規律，也是會發生這種情況，也是不能倖免的。

‘‘Iti ajjhattaṃ vā …pe… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

“就是這樣，他如實觀察內在的身體，或如實觀察外在的身體，或如實觀察內在和外在的身體；他也可以如實觀察身體的生法，或如實觀察身體的滅法，或如實觀察身體的生滅法；他也可以持續繫念這個身體，對此只是保持智和念而在世上沒有任何依賴和執取。比丘們，這也是一位比丘如實觀察身。

‘‘Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ kākehi vā khajjamānaṃ kulalehi vā khajjamānaṃ gijjhehi vā khajjamānaṃ kaṅkehi vā khajjamānaṃ sunakhehi vā khajjamānaṃ byagghehi vā khajjamānaṃ dīpīhi vā khajjamānaṃ siṅgālehi vā [gijjhehi vā khajjamānaṃ, suvānehi vā khajjamānaṃ, sigālehi vā khajjamānaṃ, (syā. pī.)] khajjamānaṃ vividhehi vā pāṇakajātehi khajjamānaṃ. So imameva kāyaṃ upasaṃharati – ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti.

“比丘們，再者，一位比丘看見屍體被人丟棄在荒塚，屍體被烏鴉所吃，被鷹所吃，被鷲所吃，被狗所吃，被豺所吃，被各種動物昆蟲所吃。他把自己的身體來相比，知道自己的身體也是跟隨相同的規律，也是會發生這種情況，也是不能倖免的。

‘‘Iti ajjhattaṃ vā…pe… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

“就是這樣，他如實觀察內在的身體，或如實觀察外在的身體，或如實觀察內在和外在的身體；他也可以如實觀察身體的生法，或如實觀察身體的滅法，或如實觀察身體的生滅法；他也可以持續繫念這個身體，對此只是保持智和念而在世上沒有任何依賴和執取。比丘們，這也是一位比丘如實觀察身。

‘‘Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhikasaṅkhalikaṃ samaṃsalohitaṃ nhārusambandhaṃ…pe… aṭṭhikasaṅkhalikaṃ nimaṃsalohitamakkhitaṃ nhārusambandhaṃ…pe… aṭṭhikasaṅkhalikaṃ apagatamaṃsalohitaṃ nhārusambandhaṃ…pe… aṭṭhikāni apagatasambandhāni [apagatanhārusambandhāni (syā.)] disā vidisā vikkhittāni, aññena hatthaṭṭhikaṃ aññena pādaṭṭhikaṃ aññena gopphakaṭṭhikaṃ [‘‘aññena gopphakaṭṭhika’’nti idaṃ sī. syā. pī. potthakesu natthi] aññena jaṅghaṭṭhikaṃ aññena ūruṭṭhikaṃ aññena kaṭiṭṭhikaṃ [aññena kaṭaṭṭhikaṃ aññena piṭṭhaṭṭhikaṃ aññena kaṇḍakaṭṭhikaṃ aññena phāsukaṭṭhikaṃ aññena uraṭṭhikaṃ aññena aṃsaṭṭhikaṃ aññena bāhuṭṭhikaṃ (syā.)] aññena phāsukaṭṭhikaṃ aññena piṭṭhiṭṭhikaṃ aññena khandhaṭṭhikaṃ [aññena kaṭaṭṭhikaṃ aññena piṭṭhaṭṭhikaṃ aññena kaṇḍakaṭṭhikaṃ aññena phāsukaṭṭhikaṃ aññena uraṭṭhikaṃ aññena aṃsaṭṭhikaṃ aññena bāhuṭṭhikaṃ (syā.)] aññena gīvaṭṭhikaṃ aññena hanukaṭṭhikaṃ aññena dantaṭṭhikaṃ aññena sīsakaṭāhaṃ. So imameva kāyaṃ upasaṃharati – ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti.

“比丘們，再者，一位比丘看見屍體被人丟棄在荒塚，骸骨帶著血肉，連著腱。……骸骨沒有肉，染著血，連著腱。……骸骨沒有血肉，連著腱。……骸骨四散，遍佈各方：手骨在一方，腳骨在一方，小腿骨在一方，大腿骨在一方，髖骨在一方，脊骨在一方，頭骨在一方。他把自己的身體來相比，知道自己的身體也是跟隨相同的規律，也是會發生這種情況，也是不能倖免的。

‘‘Iti ajjhattaṃ vā …pe… viharati.

“就是這樣，他如實觀察內在的身體，或如實觀察外在的身體，或如實觀察內在和外在的身體；他也可以如實觀察身體的生法，或如實觀察身體的滅法，或如實觀察身體的生滅法；他也可以持續繫念這個身體，對此只是保持智和念而在世上沒有任何依賴和執取。比丘們，這也是一位比丘如實觀察身。

‘‘Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhikāni setāni saṅkhavaṇṇapaṭibhāgāni…pe… aṭṭhikāni puñjakitāni terovassikāni …pe… aṭṭhikāni pūtīni cuṇṇakajātāni. So imameva kāyaṃ upasaṃharati – ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti. Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati. Samudayadhammānupassī vā kāyasmiṃ viharati, vayadhammānupassī vā kāyasmiṃ viharati, samudayavayadhammānupassī vā kāyasmiṃ viharati. ‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

“比丘們，再者，一位比丘看見屍體被人丟棄在荒塚，骸骨就像螺貝那般白。……骸骨堆積經年。……骸骨腐爛成粉末。他把自己的身體來相比，知道自己的身體也是跟隨相同的規律，也是會發生這種情況，也是不能倖免的。 　　“就是這樣，他如實觀察內在的身體，或如實觀察外在的身體，或如實觀察內在和外在的身體；他也可以如實觀察身體的生法，或如實觀察身體的滅法，或如實觀察身體的生滅法；他也可以持續繫念這個身體，對此只是保持智和念而在世上沒有任何依賴和執取。比丘們，這也是一位比丘如實觀察身。

Navasivathikapabbaṃ niṭṭhitaṃ.

Cuddasa kāyānupassanā niṭṭhitā.

Vedanānupassanā

380. ‘‘Kathañca pana, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati? Idha, bhikkhave, bhikkhu sukhaṃ vā vedanaṃ vedayamāno ‘sukhaṃ vedanaṃ vedayāmī’ti pajānāti . Dukkhaṃ vā vedanaṃ vedayamāno ‘dukkhaṃ vedanaṃ vedayāmī’ti pajānāti. Adukkhamasukhaṃ vā vedanaṃ vedayamāno ‘adukkhamasukhaṃ vedanaṃ vedayāmī’ti pajānāti. Sāmisaṃ vā sukhaṃ vedanaṃ vedayamāno ‘sāmisaṃ sukhaṃ vedanaṃ vedayāmī’ti pajānāti, nirāmisaṃ vā sukhaṃ vedanaṃ vedayamāno ‘nirāmisaṃ sukhaṃ vedanaṃ vedayāmī’ti pajānāti. Sāmisaṃ vā dukkhaṃ vedanaṃ vedayamāno ‘sāmisaṃ dukkhaṃ vedanaṃ vedayāmī’ti pajānāti, nirāmisaṃ vā dukkhaṃ vedanaṃ vedayamāno ‘nirāmisaṃ dukkhaṃ vedanaṃ vedayāmī’ti pajānāti. Sāmisaṃ vā adukkhamasukhaṃ vedanaṃ vedayamāno ‘sāmisaṃ adukkhamasukhaṃ vedanaṃ vedayāmī’ti pajānāti, nirāmisaṃ vā adukkhamasukhaṃ vedanaṃ vedayamāno ‘nirāmisaṃ adukkhamasukhaṃ vedanaṃ vedayāmī’ti pajānāti. Iti ajjhattaṃ vā vedanāsu vedanānupassī viharati, bahiddhā vā vedanāsu vedanānupassī viharati, ajjhattabahiddhā vā vedanāsu vedanānupassī viharati. Samudayadhammānupassī vā vedanāsu viharati, vayadhammānupassī vā vedanāsu viharati, samudayavayadhammānupassī vā vedanāsu viharati. ‘Atthi vedanā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati.

380. “比丘們，什麼是如實觀察受呢？ 　　“比丘們，一位比丘當感受樂受的時候，知道自己在感受樂受；當感受苦受的時候，知道自己在感受苦受；當感受不苦不樂受的時候，知道自己在感受不苦不樂受。 　　“當感受物質樂受的時候，知道自己在感受物質的樂受；當感受心靈樂受的時候，知道自己在感受心靈的樂受。當感受物質苦受的時候，知道自己在感受物質的苦受；當感受心靈苦受的時候，知道自己在感受心靈的苦受。當感受物質不苦不樂受的時候，知道自己在感受物質的不苦不樂受；當感受心靈不苦不樂受的時候，知道自己在感受心靈的不苦不樂受。 　　“就是這樣，他如實觀察內在的感受，或如實觀察外在的感受，或如實觀察內在和外在的感受；他也可以如實觀察感受的生法，或如實觀察感受的滅法，或如實觀察感受的生滅法；他也可以持續繫念這個感受，對此只是保持智和念而在世上沒有任何依賴和執取。比丘們，這就是一位比丘如實觀察受了。

Vedanānupassanā niṭṭhitā.

Cittānupassanā

381. ‘‘Kathañca pana, bhikkhave, bhikkhu citte cittānupassī viharati? Idha, bhikkhave, bhikkhu sarāgaṃ vā cittaṃ ‘sarāgaṃ citta’nti pajānāti, vītarāgaṃ vā cittaṃ ‘vītarāgaṃ citta’nti pajānāti. Sadosaṃ vā cittaṃ ‘sadosaṃ citta’nti pajānāti, vītadosaṃ vā cittaṃ ‘vītadosaṃ citta’nti pajānāti. Samohaṃ vā cittaṃ ‘samohaṃ citta’nti pajānāti, vītamohaṃ vā cittaṃ ‘vītamohaṃ citta’nti pajānāti. Saṅkhittaṃ vā cittaṃ ‘saṅkhittaṃ citta’nti pajānāti, vikkhittaṃ vā cittaṃ ‘vikkhittaṃ citta’nti pajānāti. Mahaggataṃ vā cittaṃ ‘mahaggataṃ citta’nti pajānāti, amahaggataṃ vā cittaṃ ‘amahaggataṃ citta’nti pajānāti. Sauttaraṃ vā cittaṃ ‘sauttaraṃ citta’nti pajānāti, anuttaraṃ vā cittaṃ ‘anuttaraṃ citta’nti pajānāti. Samāhitaṃ vā cittaṃ ‘samāhitaṃ citta’nti pajānāti, asamāhitaṃ vā cittaṃ ‘asamāhitaṃ citta’nti pajānāti. Vimuttaṃ vā cittaṃ ‘vimuttaṃ citta’nti pajānāti. Avimuttaṃ vā cittaṃ ‘avimuttaṃ citta’nti pajānāti. Iti ajjhattaṃ vā citte cittānupassī viharati, bahiddhā vā citte cittānupassī viharati, ajjhattabahiddhā vā citte cittānupassī viharati. Samudayadhammānupassī vā cittasmiṃ viharati, vayadhammānupassī vā cittasmiṃ viharati, samudayavayadhammānupassī vā cittasmiṃ viharati, ‘atthi citta’nti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati . Evampi kho, bhikkhave, bhikkhu citte cittānupassī viharati.

381. “比丘們，什麼是如實觀察心呢？ 　　“比丘們，一位比丘內心有貪欲時，知道自己內心有貪欲；內心沒有貪欲時，知道自己內心沒有貪欲。 　　“內心有瞋恚時，知道自己內心有瞋恚；內心沒有瞋恚時，知道自己內心沒有瞋恚。 　　“內心有愚癡時，知道自己內心有愚癡；內心沒有愚癡時，知道自己內心沒有愚癡。 　　“內心集中時，知道自己內心集中；內心不集中時，知道自己內心不集中。 　　“內心廣大時，知道自己內心廣大；內心不廣大時，知道自己內心不廣大。 　　“內心高尚時，知道自己內心高尚；內心不高尚時，知道自己內心不高尚。 　　“內心有定時，知道自己內心有定；內心沒有定時，知道自己內心沒有定。 　　“內心解脫時，知道自己內心解脫；內心不解脫時，知道自己內心不解脫。 　　“就是這樣，他如實觀察內在的心，或如實觀察外在的心，或如實觀察內在和外在的心；他也可以如實觀察心的生法，或如實觀察心的滅法，或如實觀察心的生滅法；他也可以持續繫念這個心，對此只是保持智和念而在世上沒有任何依賴和執取。比丘們，這就是一位比丘如實觀察心了。

Cittānupassanā niṭṭhitā.

Dhammānupassanā nīvaraṇapabbaṃ

382. ‘‘Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati? Idha, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu?

382. “比丘們，什麼是如實觀察法呢？ 　　“比丘們，一位比丘如實觀察法之中的五蓋。 　　“比丘們，什麼是如實觀察五蓋呢？

‘‘Idha, bhikkhave, bhikkhu santaṃ vā ajjhattaṃ kāmacchandaṃ ‘atthi me ajjhattaṃ kāmacchando’ti pajānāti, asantaṃ vā ajjhattaṃ kāmacchandaṃ ‘natthi me ajjhattaṃ kāmacchando’ti pajānāti, yathā ca anuppannassa kāmacchandassa uppādo hoti tañca pajānāti, yathā ca uppannassa kāmacchandassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa kāmacchandassa āyatiṃ anuppādo hoti tañca pajānāti.

“比丘們，一位比丘內裏有貪欲時，知道自己內裏有貪欲；內裏沒有貪欲時，知道自己內裏沒有貪欲。他知道沒有生起的貪欲怎樣會生起，知道生起了的貪欲怎樣可以斷除，知道怎樣可以使斷除了的貪欲將來不會再生起。

‘‘Santaṃ vā ajjhattaṃ byāpādaṃ ‘atthi me ajjhattaṃ byāpādo’ti pajānāti, asantaṃ vā ajjhattaṃ byāpādaṃ ‘natthi me ajjhattaṃ byāpādo’ti pajānāti, yathā ca anuppannassa byāpādassa uppādo hoti tañca pajānāti, yathā ca uppannassa byāpādassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa byāpādassa āyatiṃ anuppādo hoti tañca pajānāti.

“內裏有瞋恚時，知道自己內裏有瞋恚；內裏沒有瞋恚時，知道自己內裏沒有瞋恚。他知道沒有生起的瞋恚怎樣會生起，知道生起了的瞋恚怎樣可以斷除，知道怎樣可以使斷除了的瞋恚將來不會再生起。

‘‘Santaṃ vā ajjhattaṃ thinamiddhaṃ ‘atthi me ajjhattaṃ thinamiddha’nti pajānāti, asantaṃ vā ajjhattaṃ thinamiddhaṃ ‘natthi me ajjhattaṃ thinamiddha’nti pajānāti, yathā ca anuppannassa thinamiddhassa uppādo hoti tañca pajānāti, yathā ca uppannassa thinamiddhassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa thinamiddhassa āyatiṃ anuppādo hoti tañca pajānāti.

“內裏有昏睡時，知道自己內裏有昏睡；內裏沒有昏睡時，知道自己內裏沒有昏睡。他知道沒有生起的昏睡怎樣會生起，知道生起了的昏睡怎樣可以斷除，知道怎樣可以使斷除了的昏睡將來不會再生起。

‘‘Santaṃ vā ajjhattaṃ uddhaccakukkuccaṃ ‘atthi me ajjhattaṃ uddhaccakukkucca’nti pajānāti, asantaṃ vā ajjhattaṃ uddhaccakukkuccaṃ ‘natthi me ajjhattaṃ uddhaccakukkucca’nti pajānāti, yathā ca anuppannassa uddhaccakukkuccassa uppādo hoti tañca pajānāti, yathā ca uppannassa uddhaccakukkuccassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa uddhaccakukkuccassa āyatiṃ anuppādo hoti tañca pajānāti.

“內裏有掉悔時，知道自己內裏有掉悔；內裏沒有掉悔時，知道自己內裏沒有掉悔。他知道沒有生起的掉悔怎樣會生起，知道生起了的掉悔怎樣可以斷除，知道怎樣可以使斷除了的掉悔將來不會再生起。

‘‘Santaṃ vā ajjhattaṃ vicikicchaṃ ‘atthi me ajjhattaṃ vicikicchā’ti pajānāti, asantaṃ vā ajjhattaṃ vicikicchaṃ ‘natthi me ajjhattaṃ vicikicchā’ti pajānāti, yathā ca anuppannāya vicikicchāya uppādo hoti tañca pajānāti, yathā ca uppannāya vicikicchāya pahānaṃ hoti tañca pajānāti, yathā ca pahīnāya vicikicchāya āyatiṃ anuppādo hoti tañca pajānāti.

“內裏有疑惑時，知道自己內裏有疑惑；內裏沒有疑惑時，知道自己內裏沒有疑惑。他知道沒有生起的疑惑怎樣會生起，知道生起了的疑惑怎樣可以斷除，知道怎樣可以使斷除了的疑惑將來不會再生起。

‘‘Iti ajjhattaṃ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati ‘atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu.

“就是這樣，他如實觀察內在的法，或如實觀察外在的法，或如實觀察內在和外在的法；他也可以如實觀察法的生法，或如實觀察法的滅法，或如實觀察法的生滅法；他也可以持續繫念這個法，對此只是保持智和念而在世上沒有任何依賴和執取。比丘們，這就是一位比丘如實觀察法之中的五蓋了。

Nīvaraṇapabbaṃ niṭṭhitaṃ.

Dhammānupassanā khandhapabbaṃ

383. ‘‘Puna caparaṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu? Idha, bhikkhave, bhikkhu – ‘iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo; iti saññā, iti saññāya samudayo, iti saññāya atthaṅgamo; iti saṅkhārā, iti saṅkhārānaṃ samudayo, iti saṅkhārānaṃ atthaṅgamo, iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti, iti ajjhattaṃ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati. Samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. ‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya, anissito ca viharati, na ca kiñci loke upādiyati . Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu.

383. “比丘們，再者，一位比丘如實觀察法之中的五取蘊。 　　“比丘們，什麼是如實觀察五取蘊呢？ 　　“比丘們，一位比丘觀察：色是什麼，色怎樣集起，色怎樣滅除；受是什麼，受怎樣集起，受怎樣滅除；想是什麼，想怎樣集起，想怎樣滅除；行是什麼，行怎樣集起，行怎樣滅除；識是什麼，識怎樣集起，識怎樣滅除。 　　“就是這樣，他如實觀察內在的法，或如實觀察外在的法，或如實觀察內在和外在的法；他也可以如實觀察法的生法，或如實觀察法的滅法，或如實觀察法的生滅法；他也可以持續繫念這個法，對此只是保持智和念而在世上沒有任何依賴和執取。比丘們，這就是一位比丘如實觀察法之中的五取蘊了。

Khandhapabbaṃ niṭṭhitaṃ.

Dhammānupassanā āyatanapabbaṃ

384. ‘‘Puna caparaṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu?

384. “比丘們，再者，一位比丘如實觀察法之中的內六處和外六處。 　　“比丘們，什麼是如實觀察內六處和外六處呢？

‘‘Idha, bhikkhave, bhikkhu cakkhuñca pajānāti, rūpe ca pajānāti, yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti.

“比丘們，一位比丘知道什麼是眼，什麼是色；他也知道所有結縛都是依這兩處而產生的。他知道沒有生起的結縛怎樣會生起，知道生起了的結縛怎樣可以斷除，知道怎樣可以使斷除了的結縛將來不會再生起。

‘‘Sotañca pajānāti, sadde ca pajānāti, yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti.

“比丘們，一位比丘知道什麼是耳，什麼是聲……。

‘‘Ghānañca pajānāti, gandhe ca pajānāti, yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti.

“比丘們，一位比丘知道什麼是鼻，什麼是香……。

‘‘Jivhañca pajānāti, rase ca pajānāti, yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti , yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti.

“比丘們，一位比丘知道什麼是舌，什麼是味……。

‘‘Kāyañca pajānāti, phoṭṭhabbe ca pajānāti, yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti.

“比丘們，一位比丘知道什麼是身，什麼是觸……。

‘‘Manañca pajānāti, dhamme ca pajānāti, yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti.

“比丘們，一位比丘知道什麼是意，什麼是法；他也知道所有結縛都是依這兩處而產生的。他知道沒有生起的結縛怎樣會生起，知道生起了的結縛怎樣可以斷除，知道怎樣可以使斷除了的結縛將來不會再生起。

‘‘Iti ajjhattaṃ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati. Samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. ‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya, anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu.

“就是這樣，他如實觀察內在的法，或如實觀察外在的法，或如實觀察內在和外在的法；他也可以如實觀察法的生法，或如實觀察法的滅法，或如實觀察法的生滅法；他也可以持續繫念這個法，對此只是保持智和念而在世上沒有任何依賴和執取。比丘們，這就是一位比丘如實觀察法之中的內六處和外六處了。

Āyatanapabbaṃ niṭṭhitaṃ.

Dhammānupassanā bojjhaṅgapabbaṃ

385. ‘‘Puna caparaṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu? Idha, bhikkhave, bhikkhu santaṃ vā ajjhattaṃ satisambojjhaṅgaṃ ‘atthi me ajjhattaṃ satisambojjhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ satisambojjhaṅgaṃ ‘natthi me ajjhattaṃ satisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa satisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa satisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.

385. “比丘們，再者，一位比丘如實觀察法之中的七覺支。 　　“比丘們，什麼是如實觀察七覺支呢？ 　　“比丘們，一位比丘內裏有念覺支時，知道自己內裏有念覺支；內裏沒有念覺支時，知道自己內裏沒有念覺支。他知道沒有生起的念覺支怎樣會生起，知道生起了的念覺支怎樣可以使它修習圓滿。

‘‘Santaṃ vā ajjhattaṃ dhammavicayasambojjhaṅgaṃ ‘atthi me ajjhattaṃ dhammavicayasambojjhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ dhammavicayasambojjhaṅgaṃ ‘natthi me ajjhattaṃ dhammavicayasambojjhaṅgo’ti pajānāti, yathā ca anuppannassa dhammavicayasambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa dhammavicayasambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.

“比丘們，一位比丘內裏有擇法覺支……。

‘‘Santaṃ vā ajjhattaṃ vīriyasambojjhaṅgaṃ ‘atthi me ajjhattaṃ vīriyasambojjhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ vīriyasambojjhaṅgaṃ ‘natthi me ajjhattaṃ vīriyasambojjhaṅgo’ti pajānāti, yathā ca anuppannassa vīriyasambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa vīriyasambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.

“比丘們，一位比丘內裏有精進覺支……。

‘‘Santaṃ vā ajjhattaṃ pītisambojjhaṅgaṃ ‘atthi me ajjhattaṃ pītisambojjhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ pītisambojjhaṅgaṃ ‘natthi me ajjhattaṃ pītisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa pītisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa pītisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.

“比丘們，一位比丘內裏有喜覺支……。

‘‘Santaṃ vā ajjhattaṃ passaddhisambojjhaṅgaṃ ‘atthi me ajjhattaṃ passaddhisambojjhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ passaddhisambojjhaṅgaṃ ‘natthi me ajjhattaṃ passaddhisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa passaddhisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa passaddhisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.

“比丘們，一位比丘內裏有猗覺支……。

‘‘Santaṃ vā ajjhattaṃ samādhisambojjhaṅgaṃ ‘atthi me ajjhattaṃ samādhisambojjhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ samādhisambojjhaṅgaṃ ‘natthi me ajjhattaṃ samādhisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa samādhisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa samādhisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.

“比丘們，一位比丘內裏有定覺支……。

‘‘Santaṃ vā ajjhattaṃ upekkhāsambojjhaṅgaṃ ‘atthi me ajjhattaṃ upekkhāsambojjhaṅgo’ti pajānāti , asantaṃ vā ajjhattaṃ upekkhāsambojjhaṅgaṃ ‘natthi me ajjhattaṃ upekkhāsambojjhaṅgo’ti pajānāti, yathā ca anuppannassa upekkhāsambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa upekkhāsambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.

“比丘們，一位比丘內裏有捨覺支時，知道自己內裏有捨覺支；內裏沒有捨覺支時，知道自己內裏沒有捨覺支。他知道沒有生起的捨覺支怎樣會生起，知道生起了的捨覺支怎樣可以使它修習圓滿。

‘‘Iti ajjhattaṃ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati. Samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati ‘atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu.

“就是這樣，他如實觀察內在的法，或如實觀察外在的法，或如實觀察內在和外在的法；他也可以如實觀察法的生法，或如實觀察法的滅法，或如實觀察法的生滅法；他也可以持續繫念這個法，對此只是保持智和念而在世上沒有任何依賴和執取。比丘們，這就是一位比丘如實觀察法之中的七覺支了。

Bojjhaṅgapabbaṃ niṭṭhitaṃ. [bojjhaṅgapabbaṃ niṭṭhitaṃ, paṭhamabhāṇavāraṃ (syā.)]

Dhammānupassanā saccapabbaṃ

386. ‘‘Puna caparaṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu? Idha, bhikkhave, bhikkhu ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.

386. “比丘們，再者，一位比丘如實觀察法之中的四聖諦。 　　“比丘們，什麼是如實觀察四聖諦呢？ 　　“比丘們，一位比丘如實知道什麼是苦，如實知道什麼是苦集，如實知道什麼是苦滅，如實知道什麼是苦滅之道。

Paṭhamabhāṇavāro niṭṭhito.

Dukkhasaccaniddeso

387. ‘‘Katamañca , bhikkhave, dukkhaṃ ariyasaccaṃ? Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṃ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogopi dukkho, piyehi vippayogopi dukkho [appiyehi…pe… vippayogo dukkhotipāṭho ceva taṃniddeso ca katthaci na dissati, aṭṭhakathāyaṃpi taṃsaṃvaṇṇanā natthi], yampicchaṃ na labhati tampi dukkhaṃ, saṅkhittena pañcupādānakkhandhā[pañcupādānakkhandhāpi (ka.)]dukkhā.

387. “比丘們，什麼是苦聖諦呢？ 　　“生是苦的，老是苦的，死是苦的，憂、悲、苦、惱、哀是苦的，求不得是苦的；簡略來說，五取蘊是苦的。

388. ‘‘Katamā ca, bhikkhave, jāti? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṃ pātubhāvo āyatanānaṃ paṭilābho, ayaṃ vuccati, bhikkhave, jāti.

388. “比丘們，什麼是生呢？無論哪種形式、哪種類別的眾生，在當中投生、入胎、成形、出生，五蘊出現，取得六處。比丘們，這就是稱為生了。

389. ‘‘Katamā ca, bhikkhave, jarā? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ valittacatā āyuno saṃhāni indriyānaṃ paripāko, ayaṃ vuccati, bhikkhave, jarā.

389. “比丘們，什麼是老呢？無論哪種形式、哪種類別的眾生，年老、衰弱、牙齒掉下、頭髮轉白、面有皺紋、壽命減短、身心退化。比丘們，這就是稱為老了。

390. ‘‘Katamañca, bhikkhave, maraṇaṃ? Yaṃ [aṭṭhakathā oloketabbā] tesaṃ tesaṃ sattānaṃ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṃ maccu maraṇaṃ kālakiriyā khandhānaṃ bhedo kaḷevarassa nikkhepo jīvitindriyassupacchedo, idaṃ vuccati, bhikkhave, maraṇaṃ.

390. “比丘們，什麼是死呢？無論哪種形式、哪種類別的眾生，身壞、命終、逝世、死亡、五蘊散壞、屍骸被遺棄。比丘們，這就是稱為死了。

391. ‘‘Katamo ca, bhikkhave, soko? Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa soko socanā socitattaṃ antosoko antoparisoko, ayaṃ vuccati, bhikkhave, soko.

391. “比丘們，什麼是憂呢？面對各種不幸，受各種苦惱的事情影響，生起憂傷、憂愁。比丘們，這就是稱為憂了。

392. ‘‘Katamo ca, bhikkhave, paridevo? Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa ādevo paridevo ādevanā paridevanā ādevitattaṃ paridevitattaṃ, ayaṃ vuccati, bhikkhave paridevo.

392. “比丘們，什麼是悲呢？面對各種不幸，受各種苦惱的事情影響，生起悲傷、悲痛。比丘們，這就是稱為悲了。

393. ‘‘Katamañca , bhikkhave, dukkhaṃ? Yaṃ kho, bhikkhave, kāyikaṃ dukkhaṃ kāyikaṃ asātaṃ kāyasamphassajaṃ dukkhaṃ asātaṃ vedayitaṃ, idaṃ vuccati, bhikkhave, dukkhaṃ.

393. “比丘們，什麼是苦呢？各種身體的苦，各種身體的不快；感受各種由身體接觸事物所帶來的苦和不快。比丘們，這就是稱為苦了。

394. ‘‘Katamañca , bhikkhave, domanassaṃ? Yaṃ kho, bhikkhave, cetasikaṃ dukkhaṃ cetasikaṃ asātaṃ manosamphassajaṃ dukkhaṃ asātaṃ vedayitaṃ, idaṃ vuccati, bhikkhave, domanassaṃ.

394. “比丘們，什麼是惱呢？各種內心的苦，各種內心的不快；感受各種由內心接觸事物所帶來的苦和不快。比丘們，這就是稱為惱了。

395. ‘‘Katamo ca, bhikkhave, upāyāso? Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa āyāso upāyāso āyāsitattaṃ upāyāsitattaṃ, ayaṃ vuccati, bhikkhave, upāyāso.

395. “比丘們，什麼是哀呢？面對各種不幸，受各種苦惱的事情影響，生起哀傷、哀痛。比丘們，這就是稱為哀了。

396. ‘‘Katamo ca, bhikkhave, appiyehi sampayogo dukkho? Idha yassa te honti aniṭṭhā akantā amanāpā rūpā saddā gandhā rasā phoṭṭhabbā dhammā, ye vā panassa te honti anatthakāmā ahitakāmā aphāsukakāmā ayogakkhemakāmā, yā tehi saddhiṃ saṅgati samāgamo samodhānaṃ missībhāvo, ayaṃ vuccati, bhikkhave, appiyehi sampayogo dukkho.

397. ‘‘Katamo ca, bhikkhave, piyehi vippayogo dukkho? Idha yassa te honti iṭṭhā kantā manāpā rūpā saddā gandhā rasā phoṭṭhabbā dhammā, ye vā panassa te honti atthakāmā hitakāmā phāsukakāmā yogakkhemakāmā mātā vā pitā vā bhātā vā bhaginī vā mittā vā amaccā vā ñātisālohitā vā, yā tehi saddhiṃ asaṅgati asamāgamo asamodhānaṃ amissībhāvo, ayaṃ vuccati, bhikkhave, piyehi vippayogo dukkho.

398. ‘‘Katamañca , bhikkhave, yampicchaṃ na labhati tampi dukkhaṃ? Jātidhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati – ‘aho vata mayaṃ na jātidhammā assāma, na ca vata no jāti āgaccheyyā’ti. Na kho panetaṃ icchāya pattabbaṃ, idampi yampicchaṃ na labhati tampi dukkhaṃ. Jarādhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati – ‘aho vata mayaṃ na jarādhammā assāma, na ca vata no jarā āgaccheyyā’ti. Na kho panetaṃ icchāya pattabbaṃ, idampi yampicchaṃ na labhati tampi dukkhaṃ. Byādhidhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati ‘aho vata mayaṃ na byādhidhammā assāma, na ca vata no byādhi āgaccheyyā’ti. Na kho panetaṃ icchāya pattabbaṃ, idampi yampicchaṃ na labhati tampi dukkhaṃ. Maraṇadhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati ‘aho vata mayaṃ na maraṇadhammā assāma, na ca vata no maraṇaṃ āgaccheyyā’ti. Na kho panetaṃ icchāya pattabbaṃ, idampi yampicchaṃ na labhati tampi dukkhaṃ. Sokaparidevadukkhadomanassupāyāsadhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati ‘aho vata mayaṃ na sokaparidevadukkhadomanassupāyāsadhammā assāma, na ca vata no sokaparidevadukkhadomanassupāyāsadhammā āgaccheyyu’nti. Na kho panetaṃ icchāya pattabbaṃ, idampi yampicchaṃ na labhati tampi dukkhaṃ.

398. “比丘們，什麼是求不得是苦呢？眾生心有所求：希望自己沒有生，希望生不會到來。但是，生是眾生的自然法則，不能因為有所求便可以達成願望，這就是求不得是苦了。 　　“比丘們……老是眾生的自然法則……。 　　“比丘們……病是眾生的自然法則……。 　　“比丘們……死是眾生的自然法則……。 　　“比丘們，眾生心有所求：希望自己沒有憂、悲、苦、惱、哀，希望憂、悲、苦、惱、哀不會到來。但是，憂、悲、苦、惱、哀是眾生的自然法則，不能因為有所求便可以達成願望，這就是求不得是苦了。

399. ‘‘Katame ca, bhikkhave, saṅkhittena pañcupādānakkhandhā dukkhā? Seyyathidaṃ – rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. Ime vuccanti, bhikkhave, saṅkhittena pañcupādānakkhandhā dukkhā. Idaṃ vuccati, bhikkhave, dukkhaṃ ariyasaccaṃ.

399. “比丘們，什麼是 ‘簡略來說，五取蘊是苦’ 呢？取著色蘊，取著受蘊，取著想蘊，取著行蘊，取著識蘊。這就是 ‘簡略來說，五取蘊是苦’ 了。比丘們，這就是稱為苦聖諦了。

Samudayasaccaniddeso

400. ‘‘Katamañca , bhikkhave, dukkhasamudayaṃ [dukkhasamudayo (syā.)] ariyasaccaṃ? Yāyaṃ taṇhā ponobbhavikā [ponobhavikā (sī. pī.)] nandīrāgasahagatā [nandirāgasahagatā (sī. syā. pī.)] tatratatrābhinandinī, seyyathidaṃ – kāmataṇhā bhavataṇhā vibhavataṇhā.

400. “比丘們，什麼是苦集聖諦呢？ 　　“欲愛、有愛、無有愛是帶來後有的原因。這些渴愛和喜貪連在一起，使人對各種事物產生愛喜。

‘‘Sā kho panesā, bhikkhave, taṇhā kattha uppajjamānā uppajjati, kattha nivisamānā nivisati? Yaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

“比丘們，這些渴愛在哪裏生起、在哪裏紮根呢？世上哪裏有令人喜愛的事物、令人愉悅的事物，渴愛就在那裏生起、就在那裏紮根。

‘‘Kiñca loke piyarūpaṃ sātarūpaṃ? Cakkhu loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sotaṃ loke…pe… ghānaṃ loke… jivhā loke… kāyo loke… mano loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

“世上有什麼事物令人喜愛、令人愉悅呢？世上的眼令人喜愛、令人愉悅，渴愛就在那裏生起、就在那裏紮根。世上的耳……鼻……舌……身……意令人喜愛、令人愉悅，渴愛就在那裏生起、就在那裏紮根。

‘‘Rūpā loke… saddā loke… gandhā loke… rasā loke… phoṭṭhabbā loke… dhammā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

“世上的色……聲……香……味……觸……法令人喜愛、令人愉悅，渴愛就在那裏生起、就在那裏紮根。

‘‘Cakkhuviññāṇaṃ loke… sotaviññāṇaṃ loke… ghānaviññāṇaṃ loke… jivhāviññāṇaṃ loke… kāyaviññāṇaṃ loke… manoviññāṇaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

“世上的眼識……耳識……鼻識……舌識……身識……意識令人喜愛、令人愉悅，渴愛就在那裏生起、就在那裏紮根。

‘‘Cakkhusamphasso loke… sotasamphasso loke… ghānasamphasso loke… jivhāsamphasso loke… kāyasamphasso loke… manosamphasso loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

“世上的眼觸……耳觸……鼻觸……舌觸……身觸……意觸令人喜愛、令人愉悅，渴愛就在那裏生起、就在那裏紮根。

‘‘Cakkhusamphassajā vedanā loke… sotasamphassajā vedanā loke… ghānasamphassajā vedanā loke… jivhāsamphassajā vedanā loke… kāyasamphassajā vedanā loke… manosamphassajā vedanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

“世上因眼觸而生起的受……因耳觸而生起的受……因鼻觸而生起的受……因舌觸而生起的受……因身觸而生起的受……因意觸而生起的受令人喜愛、令人愉悅，渴愛就在那裏生起、就在那裏紮根。

‘‘Rūpasaññā loke… saddasaññā loke… gandhasaññā loke… rasasaññā loke… phoṭṭhabbasaññā loke… dhammasaññā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

“世上的色想……聲想……香想……味想……觸想……法想令人喜愛、令人愉悅，渴愛就在那裏生起、就在那裏紮根。

‘‘Rūpasañcetanā loke… saddasañcetanā loke… gandhasañcetanā loke… rasasañcetanā loke… phoṭṭhabbasañcetanā loke… dhammasañcetanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

“世上的色思……聲思……香思……味思……觸思……法思令人喜愛、令人愉悅，渴愛就在那裏生起、就在那裏紮根。

‘‘Rūpataṇhā loke… saddataṇhā loke… gandhataṇhā loke… rasataṇhā loke… phoṭṭhabbataṇhā loke… dhammataṇhā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

“世上的色愛……聲愛……香愛……味愛……觸愛……法愛令人喜愛、令人愉悅，渴愛就在那裏生起、就在那裏紮根。

‘‘Rūpavitakko loke… saddavitakko loke… gandhavitakko loke… rasavitakko loke… phoṭṭhabbavitakko loke… dhammavitakko loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

“世上的色覺……聲覺……香覺……味覺……觸覺……法覺令人喜愛、令人愉悅，渴愛就在那裏生起、就在那裏紮根。

‘‘Rūpavicāro loke… saddavicāro loke… gandhavicāro loke… rasavicāro loke… phoṭṭhabbavicāro loke… dhammavicāro loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Idaṃ vuccati, bhikkhave, dukkhasamudayaṃ ariyasaccaṃ.

“世上的色觀……聲觀……香觀……味觀……觸觀……法觀令人喜愛、令人愉悅，渴愛就在那裏生起、就在那裏紮根。比丘們，這就是稱為苦集聖諦了。

Nirodhasaccaniddeso

401. ‘‘Katamañca , bhikkhave, dukkhanirodhaṃ [dukkhanirodho (syā.)] ariyasaccaṃ? Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo.

401. “比丘們，什麼是苦滅聖諦呢？ 　　“對渴愛徹底無欲、滅盡、放捨、捨棄、解脫、遠離、不執著。

‘‘Sā kho panesā, bhikkhave, taṇhā kattha pahīyamānā pahīyati, kattha nirujjhamānā nirujjhati? Yaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

“比丘們，哪裏是捨棄渴愛、清除渴愛的地方呢？世上哪裏有令人喜愛的事物、令人愉悅的事物，渴愛就在那裏捨棄、就在那裏清除。

‘‘Kiñca loke piyarūpaṃ sātarūpaṃ? Cakkhu loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Sotaṃ loke…pe… ghānaṃ loke… jivhā loke… kāyo loke… mano loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

“世上有什麼事物令人喜愛、令人愉悅呢？世上的眼令人喜愛、令人愉悅，渴愛就在那裏捨棄、就在那裏清除。世上的耳……鼻……舌……身……意令人喜愛、令人愉悅，渴愛就在那裏捨棄、就在那裏清除。

‘‘Rūpā loke… saddā loke… gandhā loke… rasā loke… phoṭṭhabbā loke… dhammā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

“世上的色……聲……香……味……觸……法令人喜愛、令人愉悅，渴愛就在那裏捨棄、就在那裏清除。

‘‘Cakkhuviññāṇaṃ loke… sotaviññāṇaṃ loke… ghānaviññāṇaṃ loke… jivhāviññāṇaṃ loke… kāyaviññāṇaṃ loke… manoviññāṇaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

“世上的眼識……耳識……鼻識……舌識……身識……意識令人喜愛、令人愉悅，渴愛就在那裏捨棄、就在那裏清除。

‘‘Cakkhusamphasso loke… sotasamphasso loke… ghānasamphasso loke… jivhāsamphasso loke… kāyasamphasso loke… manosamphasso loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

“世上的眼觸……耳觸……鼻觸……舌觸……身觸……意觸令人喜愛、令人愉悅，渴愛就在那裏捨棄、就在那裏清除。

‘‘Cakkhusamphassajā vedanā loke… sotasamphassajā vedanā loke … ghānasamphassajā vedanā loke… jivhāsamphassajā vedanā loke… kāyasamphassajā vedanā loke… manosamphassajā vedanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

“世上因眼觸而生起的受……因耳觸而生起的受……因鼻觸而生起的受……因舌觸而生起的受……因身觸而生起的受……因意觸而生起的受令人喜愛、令人愉悅，渴愛就在那裏捨棄、就在那裏清除。

‘‘Rūpasaññā loke… saddasaññā loke… gandhasaññā loke… rasasaññā loke… phoṭṭhabbasaññā loke… dhammasaññā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

“世上的色想……聲想……香想……味想……觸想……法想令人喜愛、令人愉悅，渴愛就在那裏捨棄、就在那裏清除。

‘‘Rūpasañcetanā loke… saddasañcetanā loke… gandhasañcetanā loke… rasasañcetanā loke… phoṭṭhabbasañcetanā loke… dhammasañcetanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

“世上的色思……聲思……香思……味思……觸思……法思令人喜愛、令人愉悅，渴愛就在那裏捨棄、就在那裏清除。

‘‘Rūpataṇhā loke… saddataṇhā loke… gandhataṇhā loke… rasataṇhā loke… phoṭṭhabbataṇhā loke… dhammataṇhā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

“世上的色愛……聲愛……香愛……味愛……觸愛……法愛令人喜愛、令人愉悅，渴愛就在那裏捨棄、就在那裏清除。

‘‘Rūpavitakko loke… saddavitakko loke… gandhavitakko loke… rasavitakko loke… phoṭṭhabbavitakko loke… dhammavitakko loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

“世上的色覺……聲覺……香覺……味覺……觸覺……法覺令人喜愛、令人愉悅，渴愛就在那裏捨棄、就在那裏清除。

‘‘Rūpavicāro loke… saddavicāro loke… gandhavicāro loke… rasavicāro loke… phoṭṭhabbavicāro loke… dhammavicāro loke piyarūpaṃ sātarūpaṃ , etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Idaṃ vuccati, bhikkhave, dukkhanirodhaṃ ariyasaccaṃ.

“世上的色觀……聲觀……香觀……味觀……觸觀……法觀令人喜愛、令人愉悅，渴愛就在那裏捨棄、就在那裏清除。比丘們，這就是稱為苦滅聖諦了。

Maggasaccaniddeso

402. ‘‘Katamañca, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṃ? Ayameva ariyo aṭṭhaṅgiko maggo seyyathidaṃ – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi.

402. “比丘們，什麼是苦滅之道聖諦呢？ 　　“就是這八正道：正見、正思維、正語、正業、正命、正精進、正念、正定。

‘‘Katamā ca, bhikkhave, sammādiṭṭhi? Yaṃ kho, bhikkhave, dukkhe ñāṇaṃ, dukkhasamudaye ñāṇaṃ, dukkhanirodhe ñāṇaṃ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ, ayaṃ vuccati, bhikkhave, sammādiṭṭhi.

“比丘們，什麼是正見呢？ 　　“知苦、知苦集、知苦滅、知苦滅之道。比丘們，這就是稱為正見了。

‘‘Katamo ca, bhikkhave, sammāsaṅkappo? Nekkhammasaṅkappo abyāpādasaṅkappo avihiṃsāsaṅkappo, ayaṃ vuccati bhikkhave, sammāsaṅkappo.

“比丘們，什麼是正思維呢？ 　　“出離的思維、不瞋恚的思維、不惱害的思維。比丘們，這就是稱為正思維了。

‘‘Katamā ca, bhikkhave, sammāvācā? Musāvādā veramaṇī [veramaṇi (ka.)] pisuṇāya vācāya veramaṇī pharusāya vācāya veramaṇī samphappalāpā veramaṇī, ayaṃ vuccati, bhikkhave, sammāvācā.

“比丘們，什麼是正語呢？ 　　“不妄語、不兩舌、不惡口、不綺語。比丘們，這就是稱為正語了。

‘‘Katamo ca, bhikkhave, sammākammanto? Pāṇātipātā veramaṇī adinnādānā veramaṇī kāmesumicchācārā veramaṇī, ayaṃ vuccati, bhikkhave, sammākammanto.

“比丘們，什麼是正業呢？ 　　“不殺生、不偷盜、不邪淫。比丘們，這就是稱為正業了。

‘‘Katamo ca, bhikkhave, sammāājīvo? Idha, bhikkhave, ariyasāvako micchāājīvaṃ pahāya sammāājīvena jīvitaṃ kappeti, ayaṃ vuccati, bhikkhave, sammāājīvo.

“比丘們，什麼是正命呢？ 　　“比丘們，聖弟子捨棄不正當的謀生方式，以正當的方式來謀生活命。比丘們，這就是稱為正命了。

‘‘Katamo ca, bhikkhave, sammāvāyāmo? Idha, bhikkhave, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Ayaṃ vuccati, bhikkhave, sammāvāyāmo.

“比丘們，什麼是正精進呢？ 　　“比丘們，一位比丘為了不讓內心生起那些沒有生起的惡不善法，他精進、努力、有決心、專注；為了捨棄內心那些生起了的惡不善法，他精進、努力、有決心、專注；為了讓內心生起那些沒有生起的善法，他精進、努力、有決心、專注；為了讓內心那些生起了的善法保持下去、不散、增長、充足、修習圓滿，他精進、努力、有決心、專注。比丘們，這就是稱為正精進了。

‘‘Katamā ca, bhikkhave, sammāsati? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ; vedanāsu vedanānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ; citte cittānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ; dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Ayaṃ vuccati, bhikkhave, sammāsati.

“比丘們，什麼是正念呢？ 　　“比丘們，一位比丘如實觀察身，勤奮、有覺知、有念，以此來清除世上的貪著和苦惱；如實觀察受……如實觀察心……如實觀察法，勤奮、有覺知、有念，以此來清除世上的貪著和苦惱。比丘們，這就是稱為正念了。

‘‘Katamo ca, bhikkhave, sammāsamādhi? Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave , sammāsamādhi. Idaṃ vuccati, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṃ.

“比丘們，什麼是正定呢？ 　　“比丘們，一位比丘內心離開了五欲、離開了不善法，有覺、有觀，有由離開五欲和不善法所生起的喜和樂；他進入了初禪。他平息了覺和觀，內裏平伏、內心安住一境，沒有覺、沒有觀，有由定所生起的喜和樂；他進入了二禪。他保持捨心，對喜沒有貪著，有念和覺知，通過身體來體會樂──聖者說： ‘這人有捨，有念，安住在樂之中。’ ──他進入了三禪。他滅除了苦和樂，喜和惱在之前已經消失，沒有苦、沒有樂，有捨、念、清淨；他進入了四禪。比丘們，這就是稱為正定了。 　　“比丘們，這就是稱為苦滅之道聖諦了。

403. ‘‘Iti ajjhattaṃ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati. Samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. ‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu.

403. “就是這樣，他如實觀察內在的法，或如實觀察外在的法，或如實觀察內在和外在的法；他也可以如實觀察法的生法，或如實觀察法的滅法，或如實觀察法的生滅法；他也可以持續繫念這個法，對此只是保持智和念而在世上沒有任何依賴和執取。比丘們，這就是一位比丘如實觀察法之中的四聖諦了。

Saccapabbaṃ niṭṭhitaṃ.

Dhammānupassanā niṭṭhitā.

404. ‘‘Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya sattavassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ diṭṭheva dhamme aññā; sati vā upādisese anāgāmitā.

404. “比丘們，任何人修習這個四念處七年，他會得到兩種果的其中之一：或當下得到究竟智，或有餘得到阿那含。

‘‘Tiṭṭhantu, bhikkhave, sattavassāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya cha vassāni…pe… pañca vassāni… cattāri vassāni… tīṇi vassāni… dve vassāni… ekaṃ vassaṃ… tiṭṭhatu, bhikkhave, ekaṃ vassaṃ. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya sattamāsāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ diṭṭheva dhamme aññā; sati vā upādisese anāgāmitā.

比丘們，不要說七年，任何人修習這個四念處六年……五年……四年……三年……兩年……一年，他會得到兩種果的其中之一：或當下得到究竟智，或有餘得到阿那含。

‘‘Tiṭṭhantu , bhikkhave, satta māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya cha māsāni…pe… pañca māsāni… cattāri māsāni… tīṇi māsāni … dve māsāni… ekaṃ māsaṃ… aḍḍhamāsaṃ… tiṭṭhatu, bhikkhave, aḍḍhamāso. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya sattāhaṃ, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ diṭṭheva dhamme aññā; sati vā upādisese anāgāmitāti.

比丘們，不要說一年，任何人修習這個四念處七個月，他會得到兩種果的其中之一：或當下得到究竟智，或有餘得到阿那含。比丘們，不要說七個月，任何人修習這個四念處六個月……五個月……四個月……三個月……兩個月……一個月……半個月，他會得到兩種果的其中之一：或當下得到究竟智，或有餘得到阿那含。比丘們，不要說半個月，任何人修習這個四念處七天，他會得到兩種果的其中之一：或當下得到究竟智，或有餘得到阿那含。

405. ‘‘Ekāyano ayaṃ, bhikkhave, maggo sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya yadidaṃ cattāro satipaṭṭhānāti. Iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vutta’’nti. Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

405. “比丘們，以上說的，就是唯一的道路能使眾生清淨，超越憂悲，滅除苦惱，得正道，證酙槃；亦即是四念處了。” 　　世尊說了以上的話後，比丘對世尊的說話心感高興，滿懷歡喜。

Mahāsatipaṭṭhānasuttaṃ niṭṭhitaṃ navamaṃ.