9. Mahāsatipaṭṭhānasuttaṃ · 9. 大念处经
9. Mahāsatipaṭṭhānasuttaṃ9. 大念处经
§372
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kurūsu viharati kammāsadhammaṃ nāma kurūnaṃ nigamo. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhaddante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –
如是我闻：一时，世尊住在俱卢国，名为甘马沙昙马的俱卢人市镇。在那里，世尊对比库们说：「比库们！」「尊者！」那些比库应答世尊。世尊如此说——
Uddeso标列
§373
‘‘Ekāyano ayaṃ, bhikkhave, maggo sattānaṃ visuddhiyā, sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ cattāro satipaṭṭhānā.
「诸比库，这是使众生清净、超越愁叹、灭除苦忧、获得正道、现证涅槃的唯一道路，即四念处。
‘‘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.
「哪四个？在此，比库们，比库于身随观身而住，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。」
Uddeso niṭṭhito. · 总说完
Kāyānupassanā ānāpānapabbaṃ身随观 入出息节
§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.
「比库们，比库如何于身随观身而住？在此，比库们，比库前往林野，或树下，或空屋，结跏趺坐，端正身体，将念安置于面前。他正念地吸气，正念地呼气。长吸气时了知『我长吸气』；长呼气时了知『我长呼气』。短吸气时了知『我短吸气』；短呼气时了知『我短呼气』。他学习『我将体验全身而吸气』；学习『我将体验全身而呼气』。他学习『我将平静身行而吸气』；学习『我将平静身行而呼气』。」
‘‘Seyyathāpi, bhikkhave, dakkho bhamakāro vā bhamakārantevāsī vā dīghaṃ vā añchanto ‘dīghaṃ añchāmī’ti pajānāti, rassaṃ vā añchanto ‘rassaṃ añchāmī’ti pajānāti evameva kho, bhikkhave, bhikkhu dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti, dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti, rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti, rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti. ‘Sabbakāyapaṭisaṃvedī assasissāmī’ti sikkhati, ‘sabbakāyapaṭisaṃvedī passasissāmī’ti sikkhati, ‘passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ti sikkhati, ‘passambhayaṃ kāyasaṅkhāraṃ passasissāmī’ti sikkhati. Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati. Samudayadhammānupassī vā kāyasmiṃ viharati, vayadhammānupassī vā kāyasmiṃ viharati, samudayavayadhammānupassī vā kāyasmiṃ viharati. ‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho , bhikkhave, bhikkhu kāye kāyānupassī viharati.
「比库们，犹如善巧的旋工或旋工学徒，长转时了知『我在长转』；短转时了知『我在短转』。同样地，比库们，比库长吸气时了知『我长吸气』；长呼气时了知『我长呼气』；短吸气时了知『我短吸气』；短呼气时了知『我短呼气』。学习『我将体验全身而吸气』；学习『我将体验全身而呼气』；学习『我将平静身行而吸气』；学习『我将平静身行而呼气』。如此，于内身随观身而住，于外身随观身而住，于内外身随观身而住。或随观身的集法而住，或随观身的灭法而住，或随观身的集灭法而住。或者他现起『有身』之念，仅为了智与忆念的程度。他无所依而住，不执取世间的任何事物。比库们，比库就是如此于身随观身而住。」
Ānāpānapabbaṃ niṭṭhitaṃ. · 入出息节完
Kāyānupassanā iriyāpathapabbaṃ身随观 威仪路节
§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.
「再者，比库们，比库行走时了知『我在行走』；站立时了知『我在站立』；坐着时了知『我在坐着』；躺卧时了知『我在躺卧』。无论身体处于何种姿势，他都如实了知。如此，于内身随观身而住，于外身随观身而住，于内外身随观身而住。或随观身的集法而住，或随观身的灭法而住，或随观身的集灭法而住。或者他现起『有身』之念，仅为了智与忆念的程度。他无所依而住，不执取世间的任何事物。比库们，比库就是如此于身随观身而住。」
Iriyāpathapabbaṃ niṭṭhitaṃ. · 威仪路节完
Kāyānupassanā sampajānapabbaṃ身随观 正知节
§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.
「再者，比库们，比库在前进、返回时保持正知；在前看、旁看时保持正知；在屈伸手足时保持正知；在穿桑喀帝、持衣钵时保持正知；在吃、喝、嚼、尝时保持正知；在大小便时保持正知；在行走、站立、坐着、睡眠、醒觉、说话、沉默时保持正知。如此，于内身随观身……乃至……比库们，比库就是如此于身随观身而住。」
Sampajānapabbaṃ niṭṭhitaṃ. · 正知节完
Kāyānupassanā paṭikūlamanasikārapabbaṃ身随观 厌恶作意节
§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 , pittaṃ semhaṃ pubbo lohitaṃ sedo medo, assu vasā kheḷo siṅghāṇikā lasikā mutta’nti.
「再者，诸比库，比库观察此身，从脚掌底往上，从头发顶往下，以皮肤为边际，充满种种不净：'在此身中有发、毛、爪、齿、皮，肉、腱、骨、骨髓、肾，心、肝、肋膜、脾、肺，肠、肠间膜、胃中物、粪，胆汁、痰、脓、血、汗、脂肪，泪、膏、唾、涕、关节滑液、尿。'
‘‘Seyyathāpi, bhikkhave, ubhatomukhā putoḷi pūrā nānāvihitassa dhaññassa, seyyathidaṃ sālīnaṃ vīhīnaṃ muggānaṃ māsānaṃ tilānaṃ taṇḍulānaṃ. Tamenaṃ cakkhumā puriso muñcitvā paccavekkheyya – ‘ime sālī, ime vīhī ime muggā ime māsā ime tilā ime taṇḍulā’ti. Evameva kho, bhikkhave, bhikkhu imameva kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati – ‘atthi imasmiṃ kāye kesā lomā…pe… mutta’nti.
「诸比库，犹如两口袋，装满种种谷物，即稻、米、绿豆、豌豆、芝麻、糙米。有眼之人打开后观察：'这些是稻，这些是米，这些是绿豆，这些是豌豆，这些是芝麻，这些是糙米。'同样地，诸比库，比库观察此身，从脚掌底往上，从头发顶往下，以皮肤为边际，充满种种不净：'在此身中有发、毛……乃至……尿。'
Iti ajjhattaṃ vā…pe… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
如此，于内身随观身……乃至……比库们，比库就是如此于身随观身而住。
Paṭikūlamanasikārapabbaṃ niṭṭhitaṃ. · 厌恶作意节完
Kāyānupassanā dhātumanasikārapabbaṃ身随观 界作意节
§378
‘‘Puna caparaṃ, bhikkhave, bhikkhu imameva kāyaṃ yathāṭhitaṃ yathāpaṇihitaṃ dhātuso paccavekkhati – ‘atthi imasmiṃ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti.
「再者，比库们，比库按照所在位置、所在姿态，以界来审观此身：『此身中有地界、水界、火界、风界。』」
‘‘Seyyathāpi , bhikkhave, dakkho goghātako vā goghātakantevāsī vā gāviṃ vadhitvā catumahāpathe bilaso vibhajitvā nisinno assa, evameva kho, bhikkhave, bhikkhu imameva kāyaṃ yathāṭhitaṃ yathāpaṇihitaṃ dhātuso paccavekkhati – ‘atthi imasmiṃ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti.
「比库们，犹如善巧的屠牛者或屠牛者的学徒，杀了牛后，坐在十字路口分成一块一块。同样地，比库们，比库按照所在位置、所在姿态，以界来审观此身：『此身中有地界、水界、火界、风界。』」
‘‘Iti ajjhattaṃ vā kāye kāyānupassī viharati…pe… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
如此，于内身随观身而住……乃至……比库们，比库就是如此于身随观身而住。
Dhātumanasikārapabbaṃ niṭṭhitaṃ. · 界作意节完
Kāyānupassanā navasivathikapabbaṃ身随观 九墓地节
§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.
「再者，比库们，犹如比库看见被弃于坟场的尸体——死后一日、二日或三日，膨胀、青瘀、脓烂。他将此身与之比较：『此身也具有这种性质，将会变成这样，无法避免。』」
‘‘Iti ajjhattaṃ vā …pe… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
如此，于内身随观身……乃至……比库们，比库就是如此于身随观身而住。
‘‘Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ kākehi vā khajjamānaṃ kulalehi vā khajjamānaṃ gijjhehi vā khajjamānaṃ kaṅkehi vā khajjamānaṃ sunakhehi vā khajjamānaṃ byagghehi vā khajjamānaṃ dīpīhi vā khajjamānaṃ siṅgālehi vā khajjamānaṃ vividhehi vā pāṇakajātehi khajjamānaṃ. So imameva kāyaṃ upasaṃharati – ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti.
「再者，比库们，犹如比库看见被弃于坟场的尸体——被乌鸦所啄、被鹰所啄、被秃鹫所啄、被苍鹭所啄、被狗所咬、被虎所噬、被豹所噬、被豺所咬、被各种虫所食。他将此身与之比较：『此身也具有这种性质，将会变成这样，无法避免。』」
‘‘Iti ajjhattaṃ vā…pe… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
如此，于内身随观身……乃至……比库们，比库就是如此于身随观身而住。
‘‘Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhikasaṅkhalikaṃ samaṃsalohitaṃ nhārusambandhaṃ…pe… aṭṭhikasaṅkhalikaṃ nimaṃsalohitamakkhitaṃ nhārusambandhaṃ…pe… aṭṭhikasaṅkhalikaṃ apagatamaṃsalohitaṃ nhārusambandhaṃ…pe… aṭṭhikāni apagatasambandhāni disā vidisā vikkhittāni, aññena hatthaṭṭhikaṃ aññena pādaṭṭhikaṃ aññena gopphakaṭṭhikaṃ aññena jaṅghaṭṭhikaṃ aññena ūruṭṭhikaṃ aññena kaṭiṭṭhikaṃ aññena phāsukaṭṭhikaṃ aññena piṭṭhiṭṭhikaṃ aññena khandhaṭṭhikaṃ aññena gīvaṭṭhikaṃ aññena hanukaṭṭhikaṃ aññena dantaṭṭhikaṃ aññena sīsakaṭāhaṃ. So imameva kāyaṃ upasaṃharati – ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti.
「再者,诸比库,比库如看见被丢弃在墓地的尸体——骨锁,有肉有血,由筋连结;骨锁,无肉但血涂污,由筋连结;骨锁,离肉离血,由筋连结;骨头离散,无连结,向各方、各处散开——一处是手骨,一处是脚骨,一处是踝骨,一处是小腿骨,一处是大腿骨,一处是髋骨,一处是肋骨,一处是脊骨,一处是肩骨,一处是颈骨,一处是颚骨,一处是齿骨,一处是头骨。他引自身前来(比较):『此身亦如是性、如是质、如是不超越此。』
‘‘Iti ajjhattaṃ vā …pe… viharati.
如此，于内身随观身……乃至……而住。
‘‘Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhikāni setāni saṅkhavaṇṇapaṭibhāgāni…pe… aṭṭhikāni puñjakitāni terovassikāni …pe… aṭṭhikāni pūtīni cuṇṇakajātāni. So imameva kāyaṃ upasaṃharati – ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti. Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati. Samudayadhammānupassī vā kāyasmiṃ viharati, vayadhammānupassī vā kāyasmiṃ viharati, samudayavayadhammānupassī vā kāyasmiṃ viharati. ‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
「再者，比库们，犹如比库看见被弃于坟场的尸体——白骨如海螺色……骨堆经过一年以上……骨头腐朽成为粉末。他将此身与之比较：『此身也具有这种性质，将会变成这样，无法避免。』如此，于内身随观身而住，于外身随观身而住，于内外身随观身而住。或随观身的集法而住，或随观身的灭法而住，或随观身的集灭法而住。或者他现起『有身』之念，仅为了智与忆念的程度。他无所依而住，不执取世间的任何事物。比库们，比库就是如此于身随观身而住。」
Navasivathikapabbaṃ niṭṭhitaṃ. · 九墓地节完
Cuddasa kāyānupassanā niṭṭhitā. · 十四身随观完
Vedanānupassanā受随观
§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.
「比库们，比库如何于受随观受而住？在此，比库们，比库在感受乐受时了知『我在感受乐受』；在感受苦受时了知『我在感受苦受』；在感受不苦不乐受时了知『我在感受不苦不乐受』。在感受有物染的乐受时了知『我在感受有物染的乐受』；在感受无物染的乐受时了知『我在感受无物染的乐受』。在感受有物染的苦受时了知『我在感受有物染的苦受』；在感受无物染的苦受时了知『我在感受无物染的苦受』。在感受有物染的不苦不乐受时了知『我在感受有物染的不苦不乐受』；在感受无物染的不苦不乐受时了知『我在感受无物染的不苦不乐受』。如此，于内受随观受而住，于外受随观受而住，于内外受随观受而住。或随观受的集法而住，或随观受的灭法而住，或随观受的集灭法而住。或者他现起『有受』之念，仅为了智与忆念的程度。他无所依而住，不执取世间的任何事物。比库们，比库就是如此于受随观受而住。」
Vedanānupassanā niṭṭhitā. · 受随观完
Cittānupassanā心随观
§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.
「比库们，比库如何于心随观心而住？在此，比库们，比库了知有贪的心为『有贪的心』；了知离贪的心为『离贪的心』。了知有嗔的心为『有嗔的心』；了知离嗔的心为『离嗔的心』。了知有痴的心为『有痴的心』；了知离痴的心为『离痴的心』。了知收缩的心为『收缩的心』；了知散乱的心为『散乱的心』。了知广大的心为『广大的心』；了知不广大的心为『不广大的心』。了知有上的心为『有上的心』；了知无上的心为『无上的心』。了知有定的心为『有定的心』；了知无定的心为『无定的心』。了知解脱的心为『解脱的心』；了知未解脱的心为『未解脱的心』。如此，于内心随观心而住，于外心随观心而住，于内外心随观心而住。或随观心的集法而住，或随观心的灭法而住，或随观心的集灭法而住。或者他现起『有心』之念，仅为了智与忆念的程度。他无所依而住，不执取世间的任何事物。比库们，比库就是如此于心随观心而住。」
Cittānupassanā niṭṭhitā. · 心随观完
Dhammānupassanā nīvaraṇapabbaṃ法随观 盖节
§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?
「那么,诸比库,比库如何于诸法随观法?
诸比库,于此,比库于五盖随观法。
那么,诸比库,比库如何于五盖随观法?」
‘‘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.
「诸比库!在此,比库内在有欲欲时,他了知『我内在有欲欲』;或内在无欲欲时,他了知『我内在无欲欲』;他了知未生起的欲欲如何生起;他了知已生起的欲欲如何舍断;他了知已舍断的欲欲如何未来不再生起。」
‘‘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.
当内在有嗔恚时,他了知「我内在有嗔恚」;当内在无嗔恚时,他了知「我内在无嗔恚」;他了知未生起的嗔恚如何生起;他了知已生起的嗔恚如何舍断;他了知已舍断的嗔恚如何于未来不再生起。
‘‘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.
当内在有昏沉睡眠时,他了知『我内在有昏沉睡眠』;当内在没有昏沉睡眠时,他了知『我内在没有昏沉睡眠』;他了知未生起的昏沉睡眠如何生起;他了知已生起的昏沉睡眠如何舍断;他了知已舍断的昏沉睡眠如何在未来不再生起。
‘‘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.
当内在的掉举追悔存在时,他了知『我内在有掉举追悔』;当内在的掉举追悔不存在时,他了知『我内在无掉举追悔』;如未生起的掉举追悔如何生起,他了知那个;如已生起的掉举追悔如何被舍断,他了知那个;如已舍断的掉举追悔如何于未来不再生起,他了知那个。
‘‘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.
当内在有疑时,他了知:『我内在有疑』;当内在无疑时,他了知:『我内在无疑』;他了知未生起的疑如何生起;他了知已生起的疑如何舍断;他了知已舍断的疑如何于未来不再生起。
‘‘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.
「如此,他或于内法,随观法而住;或于外法,随观法而住;或于内外法,随观法而住。或于法,随观集法而住;或于法,随观灭法而住;或于法,随观集灭法而住。或者他的念『有法』建立现起,只为了纯粹的智与纯粹的念。他无依而住,于世间无所执取。诸比库,如此,比库于法,于五盖,随观法而住。
Nīvaraṇapabbaṃ niṭṭhitaṃ. · 盖节完
Dhammānupassanā khandhapabbaṃ法随观 蕴节
§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.
「再者,比库们!比库于诸法随观法而住。比库们!比库如何于五取蕴随观法而住?比库们!于此,比库『如是色,如是色之集,如是色之灭;如是受,如是受之集,如是受之灭;如是想,如是想之集,如是想之灭;如是诸行,如是诸行之集,如是诸行之灭;如是识,如是识之集,如是识之灭』,如是于内诸法住于随观法,或于外诸法住于随观法,或于内外诸法住于随观法。于诸法住于随观集法,或于诸法住于随观灭法,或于诸法住于随观集灭法。或者『诸法存在』,如是其念现起,只为了智的程度,只为了忆念的程度,他无依而住,且不执取世间任何事物。比库们!比库如是于诸法住于随观法于五取蕴。」
Khandhapabbaṃ niṭṭhitaṃ. · 蕴节完
Dhammānupassanā āyatanapabbaṃ法随观 处节
§384
‘‘Puna caparaṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu?
「再者,诸比库!比库于诸法随观法而住,在六内外处。诸比库!比库如何于诸法随观法而住,在六内外处?」
‘‘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.
「诸比库,于此,比库了知眼,了知色,了知缘此二者而生起之结,了知如何生起未生起之结,了知如何舍断已生起之结,了知如何于未来不生起已舍断之结。」
‘‘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.
「他了知耳,了知声,了知缘于这两者而生起的结缚,了知未生起的结缚如何生起,了知已生起的结缚如何舍断,了知已舍断的结缚如何于未来不再生起。
‘‘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.
他了知鼻,了知香,了知缘此二者而生起的结缚,了知如何有未生起的结缚生起,了知如何有已生起的结缚舍断,了知如何有已舍断的结缚于未来不生起。
‘‘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.
他了知舌,他了知诸味,他了知依那二者而生起的结,他了知未生起的结如何生起,他了知已生起的结如何舍断,他了知已舍断的结如何于未来不再生起。
‘‘Kāyañca pajānāti, phoṭṭhabbe ca pajānāti, yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti.
「他了知身,了知触所缘,了知依那两者而生起的结,了知如何有未生起的结的生起,了知如何有已生起的结的舍断,了知如何有已舍断的结的未来不生起。
‘‘Manañca pajānāti, dhamme ca pajānāti, yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti.
「他了知意,了知诸法,了知依这两者而生起的结缚,了知未生起的结缚如何生起,了知已生起的结缚如何舍断,了知已舍断的结缚如何于未来不再生起。」
‘‘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.
如是,或于诸法随观法而住于内,或于诸法随观法而住于外,或于诸法随观法而住于内外。或于诸法随观集法而住,或于诸法随观灭法而住,或于诸法随观集灭法而住。或者『诸法存在』之念现起于他,只是为了智的程度、忆念的程度,他无所依而住,并且不执取世间任何事物。诸比库,比库就是这样于六内外处之诸法随观法而住。
Āyatanapabbaṃ niṭṭhitaṃ. · 处节完
Dhammānupassanā bojjhaṅgapabbaṃ法随观 觉支节
§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.
「再者,诸比库!比库于诸法随观法而住,于七觉支。诸比库!比库如何于诸法随观法而住,于七觉支?诸比库!于此,比库内心存在念觉支时,了知:『我内心有念觉支』;内心不存在念觉支时,了知:『我内心无念觉支』;他了知未生起的念觉支如何生起;他了知已生起的念觉支如何修习圆满。」
‘‘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.
当内在择法觉支存在时,他了知「我内在有择法觉支」;当内在择法觉支不存在时,他了知「我内在无择法觉支」;他了知未生起的择法觉支如何生起;他了知已生起的择法觉支如何通过修习而圆满。
‘‘Santaṃ vā ajjhattaṃ 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.
当内在有精进觉支时,他了知「我内在有精进觉支」;当内在无精进觉支时,他了知「我内在无精进觉支」;他了知未生起的精进觉支如何生起;他了知已生起的精进觉支如何通过修习而圆满。
‘‘Santaṃ vā ajjhattaṃ 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.
「当内在有喜觉支时,他了知『我内在有喜觉支』;当内在无喜觉支时,他了知『我内在无喜觉支』;他了知未生起的喜觉支如何生起;他了知已生起的喜觉支如何通过修习达到圆满。」
‘‘Santaṃ vā ajjhattaṃ 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.
「当内在有轻安觉支时,他了知:『我内在有轻安觉支』;当内在没有轻安觉支时,他了知:『我内在没有轻安觉支』;他了知未生起的轻安觉支如何生起,他了知已生起的轻安觉支如何通过修习达到圆满。」
‘‘Santaṃ vā ajjhattaṃ samādhisambojjhaṅgaṃ ‘atthi me ajjhattaṃ samādhisambojjhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ samādhisambojjhaṅgaṃ ‘natthi me ajjhattaṃ samādhisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa samādhisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa samādhisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.
当内在有定觉支时,他了知:『我内在有定觉支』;当内在无定觉支时,他了知:『我内在无定觉支』;他了知未生起的定觉支如何生起;他了知已生起的定觉支如何以修习达到圆满。
‘‘Santaṃ vā ajjhattaṃ upekkhāsambojjhaṅgaṃ ‘atthi me ajjhattaṃ upekkhāsambojjhaṅgo’ti pajānāti , asantaṃ vā ajjhattaṃ upekkhāsambojjhaṅgaṃ ‘natthi me ajjhattaṃ upekkhāsambojjhaṅgo’ti pajānāti, yathā ca anuppannassa upekkhāsambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa upekkhāsambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.
当内在存在舍觉支时,他了知:『我的内在有舍觉支』;当内在不存在舍觉支时,他了知:『我的内在没有舍觉支』;他了知未生起的舍觉支如何生起;他了知已生起的舍觉支如何通过修习达到圆满。
‘‘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.
如是,或者他安住于内法,随观法;或者他安住于外法,随观法;或者他安住于内外法,随观法。或者他安住于法,随观生起法;或者他安住于法,随观坏灭法;或者他安住于法,随观生起坏灭法。或者他的念确立为「有法」,只是为了智的程度,为了忆念的程度,他无所依而住,于世间不执取任何事物。诸比库,比库也如是安住于法,随观法——于七觉支。
Bojjhaṅgapabbaṃ niṭṭhitaṃ. · 觉支节完
Dhammānupassanā saccapabbaṃ法随观 谛节
§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.
「再者,诸比库,比库就诸法随观法而住于四圣谛。诸比库,比库如何就诸法随观法而住于四圣谛呢?诸比库,于此,比库如实了知『这是苦』,如实了知『这是苦集』,如实了知『这是苦灭』,如实了知『这是导至苦灭之道』。
Paṭhamabhāṇavāro niṭṭhito. · 第一诵品完
Dukkhasaccaniddeso苦谛分别
§387
‘‘Katamañca , bhikkhave, dukkhaṃ ariyasaccaṃ? Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṃ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogopi dukkho, piyehi vippayogopi dukkho , yampicchaṃ na labhati tampi dukkhaṃ,
「比库们，什么是苦圣谛？生是苦，老是苦，死是苦，愁、悲、苦、忧、恼是苦，怨憎会是苦，爱别离是苦，所求不得是苦。简而言之，五取蕴是苦。」
§388
‘‘Katamā ca, bhikkhave, jāti? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṃ pātubhāvo āyatanānaṃ paṭilābho, ayaṃ vuccati, bhikkhave, jāti.
「比库们，什么是生？对于各类的众生，在各类的有情群中，其出生、产生、入胎、再生、诸蕴的显现、诸处的获得——比库们，这称为生。」
§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.
「比库们，什么是老？对于各类的众生，在各类的有情群中，其衰老、老朽、齿落、发白、皮皱、寿命的衰退、诸根的退化——比库们，这称为老。」
§390
‘‘Katamañca, bhikkhave, maraṇaṃ? Yaṃ tesaṃ tesaṃ sattānaṃ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṃ maccu maraṇaṃ kālakiriyā khandhānaṃ bhedo kaḷevarassa nikkhepo jīvitindriyassupacchedo, idaṃ vuccati, bhikkhave, maraṇaṃ.
「比库们，什么是死？对于各类的众生，从各类的有情群中，其死亡、逝世、破灭、消失、命终、死殁、寿尽、诸蕴的分离、身体的舍弃、命根的断绝——比库们，这称为死。」
§391
‘‘Katamo ca, bhikkhave, soko? Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa soko socanā socitattaṃ antosoko antoparisoko, ayaṃ vuccati, bhikkhave, soko.
「比库们，什么是愁？因遭受任何不幸、被任何苦法触及而有的愁、哀愁、愁闷、内愁、内哀愁——比库们，这称为愁。」
§392
‘‘Katamo ca, bhikkhave, paridevo? Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa ādevo paridevo ādevanā paridevanā ādevitattaṃ paridevitattaṃ, ayaṃ vuccati, bhikkhave paridevo.
「诸比库,什么是悲?诸比库,遭遇某种不幸、触及某种苦法者的悲叹、悲泣、悲叹状态、悲泣状态、悲叹性、悲泣性,诸比库,这称为悲。」
§393
‘‘Katamañca , bhikkhave, dukkhaṃ? Yaṃ kho, bhikkhave, kāyikaṃ dukkhaṃ kāyikaṃ asātaṃ kāyasamphassajaṃ dukkhaṃ asātaṃ vedayitaṃ, idaṃ vuccati, bhikkhave, dukkhaṃ.
「比库们，什么是苦？身体的苦、身体的不适、由身触所生的苦的、不适的感受——比库们，这称为苦。」
§394
‘‘Katamañca , bhikkhave, domanassaṃ? Yaṃ kho, bhikkhave, cetasikaṃ dukkhaṃ cetasikaṃ asātaṃ manosamphassajaṃ dukkhaṃ asātaṃ vedayitaṃ, idaṃ vuccati, bhikkhave, domanassaṃ.
「比库们，什么是忧？心的苦、心的不适、由意触所生的苦的、不适的感受——比库们，这称为忧。」
§395
‘‘Katamo ca, bhikkhave, upāyāso? Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa āyāso upāyāso āyāsitattaṃ upāyāsitattaṃ, ayaṃ vuccati, bhikkhave, upāyāso.
「什么是恼,诸比库?诸比库,凡遭遇某种不幸、被某种苦法所触者的恼、忧恼、忧恼性、忧恼状态,诸比库,这称为恼。
§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.
「比库们，什么是怨憎会苦？在此，凡那些不可欲的、不可爱的、不可意的色、声、香、味、触、法，或者那些意图不利、不益、不安乐、不安稳的人，与之会合、汇合、交集、结合——比库们，这称为怨憎会苦。」
§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.
「比库们，什么是爱别离苦？在此，凡那些可欲的、可爱的、可意的色、声、香、味、触、法，或者那些意图有利、有益、安乐、安稳的人，如母亲、父亲、兄弟、姐妹、朋友、同事、亲戚，与之分离、别离、不能会合——比库们，这称为爱别离苦。」
§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.
诸比库!什么是所求不得也是苦呢?诸比库!有生法的众生生起这样的欲求:『啊!真的希望我们无生法,真的希望生不会来到我们。』然而,这不能由欲求而得到,这也是所求不得也是苦。诸比库!有老法的众生生起这样的欲求:『啊!真的希望我们无老法,真的希望老不会来到我们。』然而,这不能由欲求而得到,这也是所求不得也是苦。诸比库!有病法的众生生起这样的欲求:『啊!真的希望我们无病法,真的希望病不会来到我们。』然而,这不能由欲求而得到,这也是所求不得也是苦。诸比库!有死法的众生生起这样的欲求:『啊!真的希望我们无死法,真的希望死不会来到我们。』然而,这不能由欲求而得到,这也是所求不得也是苦。诸比库!有愁、悲、苦、忧、恼法的众生生起这样的欲求:『啊!真的希望我们无愁、悲、苦、忧、恼法,真的希望愁、悲、苦、忧、恼法不会来到我们。』然而,这不能由欲求而得到,这也是所求不得也是苦。
§399
‘‘Katame ca, bhikkhave, saṅkhittena pañcupādānakkhandhā dukkhā? Seyyathidaṃ – rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. Ime vuccanti, bhikkhave, saṅkhittena pañcupādānakkhandhā dukkhā. Idaṃ vuccati, bhikkhave, dukkhaṃ ariyasaccaṃ.
「比库们!什么是略说五取蕴是苦呢?即:色取蕴、受取蕴、想取蕴、行取蕴、识取蕴。比库们!这些被称为略说五取蕴是苦。比库们!这被称为苦圣谛。
Samudayasaccaniddeso集谛分别
§400
‘‘Katamañca , bhikkhave, dukkhasamudayaṃ ariyasaccaṃ? Yāyaṃ taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṃ – kāmataṇhā bhavataṇhā vibhavataṇhā.
「比库们，什么是苦集圣谛？即那导致再生的渴爱——伴随喜贪，处处欢喜——即欲爱、有爱、无有爱。」
‘‘Sā kho panesā, bhikkhave, taṇhā kattha uppajjamānā uppajjati, kattha nivisamānā nivisati? Yaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
「比库们，那渴爱在何处生起时生起？在何处安住时安住？凡在世间有可爱的、悦意的，渴爱在该处生起时生起，在该处安住时安住。」
‘‘Kiñca loke piyarūpaṃ sātarūpaṃ? Cakkhu loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sotaṃ loke…pe… ghānaṃ loke… jivhā loke… kāyo loke… mano loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
「什么是世间可爱的、悦意的？眼是世间可爱的、悦意的，渴爱在该处生起时生起，在该处安住时安住。耳是世间可爱的、悦意的……鼻是世间可爱的、悦意的……舌是世间可爱的、悦意的……身是世间可爱的、悦意的……意是世间可爱的、悦意的，渴爱在该处生起时生起，在该处安住时安住。」
‘‘Rūpā loke… saddā loke… gandhā loke… rasā loke… phoṭṭhabbā loke… dhammā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
「色是世间可爱的、悦意的……声……香……味……触……法是世间可爱的、悦意的，渴爱在该处生起时生起，在该处安住时安住。」
‘‘Cakkhuviññāṇaṃ loke… sotaviññāṇaṃ loke… ghānaviññāṇaṃ loke… jivhāviññāṇaṃ loke… kāyaviññāṇaṃ loke… manoviññāṇaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
「眼识是世间可爱的、悦意的……耳识……鼻识……舌识……身识……意识是世间可爱的、悦意的，渴爱在该处生起时生起，在该处安住时安住。」
‘‘Cakkhusamphasso loke… sotasamphasso loke… ghānasamphasso loke… jivhāsamphasso loke… kāyasamphasso loke… manosamphasso loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
「眼触是世间可爱的、悦意的……耳触……鼻触……舌触……身触……意触是世间可爱的、悦意的，渴爱在该处生起时生起，在该处安住时安住。」
‘‘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.
「眼触所生的受是世间可爱的、悦意的……耳触所生的受……鼻触所生的受……舌触所生的受……身触所生的受……意触所生的受是世间可爱的、悦意的，渴爱在该处生起时生起，在该处安住时安住。」
‘‘Rūpasaññā loke… saddasaññā loke… gandhasaññā loke… rasasaññā loke… phoṭṭhabbasaññā loke… dhammasaññā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
「色想是世间可爱的、悦意的……声想……香想……味想……触想……法想是世间可爱的、悦意的，渴爱在该处生起时生起，在该处安住时安住。」
‘‘Rūpasañcetanā loke… saddasañcetanā loke… gandhasañcetanā loke… rasasañcetanā loke… phoṭṭhabbasañcetanā loke… dhammasañcetanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
「色思是世间可爱的、悦意的……声思……香思……味思……触思……法思是世间可爱的、悦意的，渴爱在该处生起时生起，在该处安住时安住。」
‘‘Rūpataṇhā loke… saddataṇhā loke… gandhataṇhā loke… rasataṇhā loke… phoṭṭhabbataṇhā loke… dhammataṇhā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
「色爱是世间可爱的、悦意的……声爱……香爱……味爱……触爱……法爱是世间可爱的、悦意的，渴爱在该处生起时生起，在该处安住时安住。」
‘‘Rūpavitakko loke… saddavitakko loke… gandhavitakko loke… rasavitakko loke… phoṭṭhabbavitakko loke… dhammavitakko loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
「色寻是世间可爱的、悦意的……声寻……香寻……味寻……触寻……法寻是世间可爱的、悦意的，渴爱在该处生起时生起，在该处安住时安住。」
‘‘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.
「色伺是世间可爱的、悦意的……声伺……香伺……味伺……触伺……法伺是世间可爱的、悦意的，渴爱在该处生起时生起，在该处安住时安住。比库们，这称为苦集圣谛。」
Nirodhasaccaniddeso灭谛分别
§401
‘‘Katamañca , bhikkhave, dukkhanirodhaṃ ariyasaccaṃ? Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo.
「比库们，什么是苦灭圣谛？即那渴爱的完全离贪、灭尽、舍离、弃舍、解脱、无执着。」
‘‘Sā kho panesā, bhikkhave, taṇhā kattha pahīyamānā pahīyati, kattha nirujjhamānā nirujjhati? Yaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
「比库们，那渴爱在何处被舍断时被舍断？在何处灭尽时灭尽？凡在世间有可爱的、悦意的，渴爱在该处被舍断时被舍断，在该处灭尽时灭尽。」
‘‘Kiñca loke piyarūpaṃ sātarūpaṃ? Cakkhu loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Sotaṃ loke…pe… ghānaṃ loke… jivhā loke… kāyo loke… mano loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
「什么是世间可爱的、悦意的？眼是世间可爱的、悦意的，渴爱在该处被舍断时被舍断，在该处灭尽时灭尽。耳……鼻……舌……身……意是世间可爱的、悦意的，渴爱在该处被舍断时被舍断，在该处灭尽时灭尽。」
‘‘Rūpā loke… saddā loke… gandhā loke… rasā loke… phoṭṭhabbā loke… dhammā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
「色是世间……声……香……味……触……法是世间可爱的、悦意的，渴爱在该处被舍断时被舍断，在该处灭尽时灭尽。」
‘‘Cakkhuviññāṇaṃ loke… sotaviññāṇaṃ loke… ghānaviññāṇaṃ loke… jivhāviññāṇaṃ loke… kāyaviññāṇaṃ loke… manoviññāṇaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
「眼识……耳识……鼻识……舌识……身识……意识是世间可爱的、悦意的，渴爱在该处被舍断时被舍断，在该处灭尽时灭尽。」
‘‘Cakkhusamphasso loke… sotasamphasso loke… ghānasamphasso loke… jivhāsamphasso loke… kāyasamphasso loke… manosamphasso loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
「眼触……耳触……鼻触……舌触……身触……意触是世间可爱的、悦意的，渴爱在该处被舍断时被舍断，在该处灭尽时灭尽。」
‘‘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.
「眼触所生的受……耳触所生的受……鼻触所生的受……舌触所生的受……身触所生的受……意触所生的受是世间可爱的、悦意的，渴爱在该处被舍断时被舍断，在该处灭尽时灭尽。」
‘‘Rūpasaññā loke… saddasaññā loke… gandhasaññā loke… rasasaññā loke… phoṭṭhabbasaññā loke… dhammasaññā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
「色想……声想……香想……味想……触想……法想是世间可爱的、悦意的，渴爱在该处被舍断时被舍断，在该处灭尽时灭尽。」
‘‘Rūpasañcetanā loke… saddasañcetanā loke… gandhasañcetanā loke… rasasañcetanā loke… phoṭṭhabbasañcetanā loke… dhammasañcetanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
「色思……声思……香思……味思……触思……法思是世间可爱的、悦意的，渴爱在该处被舍断时被舍断，在该处灭尽时灭尽。」
‘‘Rūpataṇhā loke… saddataṇhā loke… gandhataṇhā loke… rasataṇhā loke… phoṭṭhabbataṇhā loke… dhammataṇhā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
「色爱……声爱……香爱……味爱……触爱……法爱是世间可爱的、悦意的，渴爱在该处被舍断时被舍断，在该处灭尽时灭尽。」
‘‘Rūpavitakko loke… saddavitakko loke… gandhavitakko loke… rasavitakko loke… phoṭṭhabbavitakko loke… dhammavitakko loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
「色寻……声寻……香寻……味寻……触寻……法寻是世间可爱的、悦意的，渴爱在该处被舍断时被舍断，在该处灭尽时灭尽。」
‘‘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.
「色伺……声伺……香伺……味伺……触伺……法伺是世间可爱的、悦意的，渴爱在该处被舍断时被舍断，在该处灭尽时灭尽。比库们，这称为苦灭圣谛。」
Maggasaccaniddeso道谛分别
§402
‘‘Katamañca, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṃ? Ayameva ariyo aṭṭhaṅgiko maggo seyyathidaṃ – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi.
「诸比库,什么是导至苦灭之道圣谛?就是此八支圣道,即:正见、正思惟、正语、正业、正命、正精进、正念、正定。
‘‘Katamā ca, bhikkhave, sammādiṭṭhi? Yaṃ kho, bhikkhave, dukkhe ñāṇaṃ, dukkhasamudaye ñāṇaṃ, dukkhanirodhe ñāṇaṃ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ, ayaṃ vuccati, bhikkhave, sammādiṭṭhi.
「比库们，什么是正见？比库们，即苦之智、苦集之智、苦灭之智、导向苦灭之道之智——比库们，这称为正见。」
‘‘Katamo ca, bhikkhave, sammāsaṅkappo? Nekkhammasaṅkappo abyāpādasaṅkappo avihiṃsāsaṅkappo, ayaṃ vuccati bhikkhave, sammāsaṅkappo.
「比库们，什么是正思惟？出离思惟、无嗔思惟、无害思惟——比库们，这称为正思惟。」
‘‘Katamā ca, bhikkhave, sammāvācā? Musāvādā veramaṇī pisuṇāya vācāya veramaṇī pharusāya vācāya veramaṇī samphappalāpā veramaṇī, ayaṃ vuccati, bhikkhave, sammāvācā.
「比库们，什么是正语？离妄语、离两舌、离粗恶语、离杂秽语——比库们，这称为正语。」
‘‘Katamo ca, bhikkhave, sammākammanto? Pāṇātipātā veramaṇī adinnādānā veramaṇī kāmesumicchācārā veramaṇī, ayaṃ vuccati, bhikkhave, sammākammanto.
「比库们，什么是正业？离杀生、离不与取、离欲邪行——比库们，这称为正业。」
‘‘Katamo ca, bhikkhave, sammāājīvo? Idha, bhikkhave, ariyasāvako micchāājīvaṃ pahāya sammāājīvena jīvitaṃ kappeti, ayaṃ vuccati, bhikkhave, sammāājīvo.
「比库们，什么是正命？在此，比库们，圣弟子舍离邪命，以正命而活命——比库们，这称为正命。」
‘‘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.
「比库们，什么是正精进？在此，比库们，比库为了未生之恶不善法的不生起而生起意欲、精进、激发精力、策励心、努力；为了已生之恶不善法的断除而生起意欲、精进、激发精力、策励心、努力；为了未生之善法的生起而生起意欲、精进、激发精力、策励心、努力；为了已生之善法的安住、不忘失、增长、广大、修习圆满而生起意欲、精进、激发精力、策励心、努力——比库们，这称为正精进。」
‘‘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.
「比库们，什么是正念？在此，比库们，比库于身随观身而住，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——比库们，这称为正念。」
‘‘Katamo ca, bhikkhave, sammāsamādhi? Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā catutthaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave , sammāsamādhi. Idaṃ vuccati, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṃ.
诸比库,什么是正定?诸比库,这里,比库离诸欲,离诸不善法,有寻、有伺,由离而生喜、乐,达初禅那而住。由寻、伺的止息,内净,心专一性,无寻、无伺,由定而生喜、乐,达第二禅那而住。由喜的离去而住于舍,具念、正知,以身体验乐,这就是圣者们所说的『具舍、具念、住于乐』,达第三禅那而住。由乐的舍断与苦的舍断,先前喜、忧已灭没,不苦不乐,舍念清净,达第四禅那而住。诸比库,这称为正定。诸比库,这称为导至苦灭之道圣谛。
§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.
如此,或者内于诸法住于观诸法,或者外于诸法住于观诸法,或者内外于诸法住于观诸法。或者于诸法住于观集法,或者于诸法住于观灭法,或者于诸法住于观集灭法。或者他的念确立为『诸法存在』,只为了纯智与纯念的程度,并且他无依而住,他不执取世间的任何事物。诸比库,比库亦如此于诸法——四圣谛住于观诸法。
Saccapabbaṃ niṭṭhitaṃ.
四圣谛品完毕。
Dhammānupassanā niṭṭhitā. · 法随观完
§404
‘‘Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya sattavassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ diṭṭheva dhamme aññā; sati vā upādisese anāgāmitā.
「诸比库，无论何人如此修习这四念处七年，他可期待两种果之一：于现法得究竟智，或若有余依则得不来。
‘‘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.
「诸比库,且置七年。诸比库,若有任何人这样修习此四念处六年,他可期待两种果之一果:于现法得究竟智,或者,若有余依,则得不来。
诸比库,且置六年。诸比库,若有任何人这样修习此四念处五年,他可期待两种果之一果:于现法得究竟智,或者,若有余依,则得不来。
诸比库,且置五年。诸比库,若有任何人这样修习此四念处四年,他可期待两种果之一果:于现法得究竟智,或者,若有余依,则得不来。
诸比库,且置四年。诸比库,若有任何人这样修习此四念处三年,他可期待两种果之一果:于现法得究竟智,或者,若有余依,则得不来。
诸比库,且置三年。诸比库,若有任何人这样修习此四念处两年,他可期待两种果之一果:于现法得究竟智,或者,若有余依,则得不来。
诸比库,且置两年。诸比库,若有任何人这样修习此四念处一年,他可期待两种果之一果:于现法得究竟智,或者,若有余依,则得不来。
诸比库,且置一年。诸比库,若有任何人这样修习此四念处七个月,他可期待两种果之一果:于现法得究竟智,或者,若有余依,则得不来。
‘‘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.
「诸比库，且置七个月。无论何人如此修习这四念处六个月……乃至……五个月……四个月……三个月……两个月……一个月……半个月……诸比库，且置半个月。无论何人如此修习这四念处七天，他可期待两种果之一：于现法得究竟智，或若有余依则得不来。
§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.
「诸比库,这是使众生清净、超越愁叹、灭除苦忧、获得正道、现证涅槃的唯一道路,即四念处。」如此所说的,就是缘此而说。世尊说此。彼诸比库心悦,欢喜世尊所说。
Mahāsatipaṭṭhānasuttaṃ niṭṭhitaṃ navamaṃ. · 大念处经完,第九