《長部經典》Mahāsatipaṭṭhānasutta 大念住經 (DN 22) 巴漢英對照

《長部經典》第二十二經 Dīghanikāya Mahāsatipaṭṭhānasutta 大念住經 The Great Frames of Reference

巴漢英對照 佛曆 2563. 11. 8 菩提僧團 Ven. Devacitta 整理 Translated from the Pali by Thanissaro Bhikkhu. 供養──無上世尊、無上法身、無上舍利 Namo Tassa Bhagavato Arahato Sammā Sambuddhassa. 皈命──於世尊、應供阿羅漢、獨覺自現證、平等正覺者

巴利聖典 palitxt@gmail.com ✍ https:# sites.google.com/site/palishengdian

大念住經【大綱】(Outline) ♡ For the Realization of Unbinding. - The Great Frames of Reference (DN 22) ☼

《長部經典》第二十二經 Dīghanikāya Mahāsatipaṭṭhānasutta 1 大念住經【大綱】(Outline) 2 大念住經【目錄】(Contents) 3 大念住經【詳細目錄】(Inventory) 5 啊！佛陀的智慧 What! Buddha’s Wisdom 11 三 皈 依 Tisaraṇa / Three Refuges 12 大念住經 Mahāsatipaṭṭhānasuttaṃ / The Great Frames of Reference (DN 22, 372-405) 13 ♨ 第一篇 前言 (Preface) 16 ♨ 第二篇 總說 Uddeso 17 ♨ 第三篇 觀身念住 Kāyānupassanā (Body) 19 ♨ 第四篇 觀受念住 Vedanānupassanā (Feelings) 45 ♨ 第五篇 觀心念住 Cittānupassanā (Mind) 49 ♨ 第六篇 觀法念住 Dhammānupassanā (Mental Qualities) 54 ♨ 第七篇 四念住修習成果 (Conclusion) 147 ♨ 第八篇 結 語 (Epilog) 151 附錄 五蘊與六入 Five Aggregates & Six Entries 152 聖典凡例 Text’s Introduction 154 免費流通，歡迎助印！ Free circulation, welcomed posted! 156

大念住經【目錄】(Contents) ♡ For the Realization of Unbinding. - The Great Frames of Reference (DN 22) ☼

《長部經典》第二十二經 Dīghanikāya Mahāsatipaṭṭhānasutta 1 大念住經【大綱】(Outline) 2 大念住經【目錄】(Contents) 3 大念住經【詳細目錄】(Inventory) 5 啊！佛陀的智慧 What! Buddha’s Wisdom 11 三 皈 依 Tisaraṇa / Three Refuges 12 大念住經 Mahāsatipaṭṭhānasuttaṃ / The Great Frames of Reference (DN 22, 372-405) 13 ♨ 第一篇 前言 (Preface) 16 ♨ 第二篇 總說 Uddeso 17 ♨ 第三篇 觀身念住 Kāyānupassanā (Body) 19 第一品 ✫ 觀呼吸 Kāyānupassanā ānāpānapabbaṃ 19 第二品 ✫ 觀姿勢 Kāyānupassanā iriyāpathapabbaṃ 24 第三品 ✫ 正知──四明覺 Kāyānupassanā sampajānapabbaṃ 26 第四品 ✫ 違逆想──思惟不淨 Kāyānupassanā paṭikūlamanasikārapabbaṃ 28 第五品 ✫ 觀界──思惟四大 Kāyānupassanā dhātumanasikārapabbaṃ 31 第六品 ✫ 觀墓園九相 Kāyānupassanā navasivathikapabbaṃ 33 ♨ 第四篇 觀受念住 Vedanānupassanā (Feelings) 45 第一品 ✫ 樂受 sukha vedana 46 第二品 ✫ 苦受 dukkha vedana 46 第三品 ✫ 不苦、不樂受 adukkhamasukha vedana 47 ♨ 第五篇 觀心念住 Cittānupassanā (Mind) 49 第一品 ✫ 貪染 sarāga 49 第二品 ✫ 瞋恚 sadosa 49 第三品 ✫ 愚痴 samoha 50 第四品 ✫ 昏沈、散亂 saṅkhitta vikkhitta 50 第五品 ✫ 廣大 mahaggata 50 第六品 ✫ 沒有超越 sauttara 51 第七品 ✫ 得定 samāhita 51 第八品 ✫ 解脫 vimutta 52 ♨ 第六篇 觀法念住 Dhammānupassanā (Mental Qualities) 54 第一品 ✫ 觀五蓋 Dhammānupassanā nīvaraṇapabbaṃ 54 第二品 ✫ 觀五取蘊 Dhammānupassanā khandhapabbaṃ 62 第三品 ✫ 觀內外六處 Dhammānupassanā āyatanapabbaṃ 67 第四品 ✫ 觀七菩提分 Dhammānupassanā bojjhaṅgapabbaṃ 75 第五品 ✫ 觀四聖諦 Dhammānupassanā saccapabbaṃ 83 ♨ 第七篇 四念住修習成果 (Conclusion) 147 ♨ 第八篇 結 語 (Epilog) 151 附錄 五蘊與六入 Five Aggregates & Six Entries 152 聖典凡例 Text’s Introduction 154 免費流通，歡迎助印！ Free circulation, welcomed posted! 156

大念住經【詳細目錄】(Inventory) ♡ For the Realization of Unbinding. - The Great Frames of Reference (DN 22) ☼

《長部經典》第二十二經 Dīghanikāya Mahāsatipaṭṭhānasutta 1 大念住經【大綱】(Outline) 2 大念住經【目錄】(Contents) 3 大念住經【詳細目錄】(Inventory) 5 啊！佛陀的智慧 What! Buddha’s Wisdom 11 三 皈 依 Tisaraṇa / Three Refuges 12 大念住經 Mahāsatipaṭṭhānasuttaṃ / The Great Frames of Reference (DN 22, 372-405) 13 ♨ 第一篇 前言 (Preface) 16 ♨ 第二篇 總說 Uddeso 17 ♨ 第三篇 觀身念住 Kāyānupassanā (Body) 19 第一品 ✫ 觀呼吸 Kāyānupassanā ānāpānapabbaṃ 19 第二品 ✫ 觀姿勢 Kāyānupassanā iriyāpathapabbaṃ 24 第三品 ✫ 正知──四明覺 Kāyānupassanā sampajānapabbaṃ 26 第四品 ✫ 違逆想──思惟不淨 Kāyānupassanā paṭikūlamanasikārapabbaṃ 28 第五品 ✫ 觀界──思惟四大 Kāyānupassanā dhātumanasikārapabbaṃ 31 第六品 ✫ 觀墓園九相 Kāyānupassanā navasivathikapabbaṃ 33 第一章 ✩ 初死膨脹、青瘀膿爛相 ekāhamata dvīhamata 33 第二章 ✩ 食殘蟲聚相 khajjamāna 34 第三章 ✩ 筋屍斷壞、血肉臭相 sa-maṃsa-lohita 35 第四章 ✩ 無肉血塗、筋骨臭相 nimaṃsalohitamakkhita 36 第五章 ✩ 無血肉、連骨相 apagatamaṃsalohitaṃ 37 第六章 ✩ 骨節支解、散亂相 aṭṭhikāni apagatasambandhāni 38 第七章 ✩ 白骨相 setaṭṭhika 40 第八章 ✩ 年久壞碎、枯朽相 terovassika 41 第九章 ✩ 骸骨腐蝕、成灰相 aṭṭhikāni pūtīni cuṇṇakajātāni 43 ♨ 第四篇 觀受念住 Vedanānupassanā (Feelings) 45 第一品 ✫ 樂受 sukha vedana 46 第二品 ✫ 苦受 dukkha vedana 46 第三品 ✫ 不苦、不樂受 adukkhamasukha vedana 47 ♨ 第五篇 觀心念住 Cittānupassanā (Mind) 49 第一品 ✫ 貪染 sarāga 49 第二品 ✫ 瞋恚 sadosa 49 第三品 ✫ 愚痴 samoha 50 第四品 ✫ 昏沈、散亂 saṅkhitta vikkhitta 50 第五品 ✫ 廣大 mahaggata 50 第六品 ✫ 沒有超越 sauttara 51 第七品 ✫ 得定 samāhita 51 第八品 ✫ 解脫 vimutta 52 ♨ 第六篇 觀法念住 Dhammānupassanā (Mental Qualities) 54 第一品 ✫ 觀五蓋 Dhammānupassanā nīvaraṇapabbaṃ 54 第一章 ✩ 愛欲蓋 kāmacchanda-nīvaraṇa 55 第二章 ✩ 瞋恚蓋 byāpāda-nīvaraṇa 56 第三章 ✩ 昏眠蓋 thina-middha-nīvaraṇa 57 第四章 ✩ 掉悔蓋 uddhacca-kukkucca-nīvaraṇa 58 第五章 ✩ 疑蓋 vicikicchā-nīvaraṇa 59 第二品 ✫ 觀五取蘊 Dhammānupassanā khandhapabbaṃ 62 第一章 ✩ 色取蘊 rūpa upādānakhandha 62 第二章 ✩ 受取蘊 vedanā upādānakhandha 63 第三章 ✩ 想取蘊 saññā upādānakhandha 63 第四章 ✩ 行取蘊 saṅkhāra upādānakhandha 64 第五章 ✩ 識取蘊 viññāṇa upādānakhandha 65 第三品 ✫ 觀內外六處 Dhammānupassanā āyatanapabbaṃ 67 第一章 ✩ 眼處 cakkhu āyatana 68 第二章 ✩ 耳處 sota āyatana 69 第三章 ✩ 鼻處 ghāna āyatana 70 第四章 ✩ 舌處 jivhā āyatana 71 第五章 ✩ 身處 kāya āyatana 72 第六章 ✩ 意處 mano āyatana 73 第四品 ✫ 觀七菩提分 Dhammānupassanā bojjhaṅgapabbaṃ 75 第一章 ✩ 遍念菩提分 satisambojjhaṅga 75 第二章 ✩ 遍擇法菩提分 dhammavicayasambojjhaṅga 76 第三章 ✩ 遍精進菩提分 vīriyasambojjhaṅga 77 第四章 ✩ 遍喜菩提分 pītisambojjhaṅga 78 第五章 ✩ 遍輕安菩提分 passaddhisambojjhaṅga 79 第六章 ✩ 遍定菩提分 samādhisambojjhaṅga 80 第七章 ✩ 遍捨菩提分 upekkhāsambojjhaṅga 81 第五品 ✫ 觀四聖諦 Dhammānupassanā saccapabbaṃ 83 第一章 ✩ 苦聖諦之解釋 Dukkhasaccaniddeso 85 第一節 ❦ 生 jāti 86 第二節 ❦ 老 jarā 87 第三節 ❦ 死 maraṇa 87 第四節 ❦ 愁 soka (sorrow) 88 第五節 ❦ 悲 parideva (lamentation) 89 第六節 ❦ 苦 dukkha (pain) 89 第七節 ❦ 憂 domanassa (distress) 90 第八節 ❦ 惱 upāyāsa (despair) 91 第九節 ❦ 怨憎會苦 appiyehi sampayoga dukkha 91 第十節 ❦ 愛別離苦 piyāpāya dukkha 92 第十一節 ❦ 求不得苦 icchitālābha dukkha 93 一、 生 jāti 93 二、 老 jarā 93 三、 病 byādhi 94 四、 死 maraṇa 94 五、 愁、悲、苦、憂、惱 sokaparidevadukkhadomanassupāyāsa 94 第十二節 ❦ 五取蘊苦 pañcupādānakkhandhā dukkha 95 第二章 ✩ 集聖諦之解釋 Samudayasaccaniddeso 96 第一節 ❦ 六根 cha-indriya 97 第二節 ❦ 六境 cha-visaya 99 第三節 ❦ 六識 cha-viññāṇa 101 第四節 ❦ 六觸 cha-phassa 102 第五節 ❦ 六受 cha-vedanā 104 第六節 ❦ 六想 cha-saññā 105 第七節 ❦ 六思 cha-sañcetanā 107 第八節 ❦ 六愛 cha-taṇhā 109 第九節 ❦ 六尋 cha-vitakkā 111 第十節 ❦ 六伺 cha-vicārā 113 第三章 ✩ 滅聖諦之解釋 Nirodhasaccaniddeso 115 第一節 ❦ 六根 cha-indriya 116 第二節 ❦ 六境 cha-visaya 118 第三節 ❦ 六識 cha-viññāṇa 119 第四節 ❦ 六觸 cha-phassa 121 第五節 ❦ 六受 cha-vedanā 122 第六節 ❦ 六想 cha-saññā 124 第七節 ❦ 六思 cha-sañcetanā 126 第八節 ❦ 六愛 cha-taṇhā 128 第九節 ❦ 六尋 cha-vitakkā 130 第十節 ❦ 六伺 cha-vicārā 132 第四章 ✩ 道聖諦之解釋 Maggasaccaniddeso 134 第一節 ❦ 正見 sammādiṭṭhi 135 第二節 ❦ 正思惟 sammāsaṅkappa 136 第三節 ❦ 正語 sammāvācā 137 第四節 ❦ 正業 sammākammanta 138 第五節 ❦ 正命 sammāājīva 139 第六節 ❦ 正精進 sammāvāyāma 140 第七節 ❦ 正念 sammāsati 142 第八節 ❦ 正定 sammāsamādhi 144 ♨ 第七篇 四念住修習成果 (Conclusion) 147 ♨ 第八篇 結 語 (Epilog) 151 附錄 五蘊與六入 Five Aggregates & Six Entries 152 聖典凡例 Text’s Introduction 154 免費流通，歡迎助印！ Free circulation, welcomed posted! 156

Namo Tassa Bhagavato Arahato Sammā Sambuddhassa. 皈命──於世尊、應供阿羅漢、獨覺自現證、平等正覺者。 Refuge in the Buddha, Arhat, Supreme Enlightenment.

✩ Vayadhammā saṅkhārā, appamādena sampādetha. 諸行皆是壞滅之法， 應自精進不放逸。 Decay is inherent in all component things.
Work out your salvation with diligence!

✩ 當勤精進，早求解脫； 以智慧明，滅諸痴暗。 But do strive diligently, and quickly seek out freedom. With the light of perfect wisdom, destroy the darkness of ignorance!

༺ ⎈ ༻

啊！佛陀的智慧 What! Buddha’s Wisdom

✩ 似乎，每個人── 都喜歡發表！ Seems, everyone… enjoy published!

都有，他自己， 高超的見解……。 Has, himself… super views.

似乎，每個人── 都有，勝過佛陀的智慧 ‼ Seems everyone… have, better than Buddha’s wisdom!

可是，對於原始的── 「佛 陀 教 法」是什麼 ¿ ? However, what is… “the original teachings of Buddha?”

並不瞭解， ♨ 也不想瞭解， 更沒有時間去瞭解。 Do not know, not understand, and no time to understand.

因為，他們都在── Because they are…

忙於，自己的： 『所知、所見……？』 Busy with their own… “I know, I see… ?”

༺ ⎈ ༻

三 皈 依 Tisaraṇa / Three Refuges

Buddhaṃ saraṇaṃ gacchāmi, ✩ 我皈依──於佛陀； I refuge in the Buddha;

Abhabbo parihānāya nibbānasseva! 涅槃，無衰退！ Nibbana, no recession!

Dhammaṃ saraṇaṃ gacchāmi, ✩ 我皈依──正法律； I refuge in the Dhamma;

Hiri ottappa sampanno! 具足，慚與愧！ Be ashamed and reflection!

Saṅghaṃ saraṇaṃ gacchāmi, ✩ 我皈依──賢聖僧； I refuge in the Sangha;

Sikkhāya tibba gāravo! 熱心，尊敬學！ Ardent to learning respectfully!

༺ ⎈ ༻

大念住經 Mahāsatipaṭṭhānasuttaṃ / The Great Frames of Reference (DN 22, 372-405)

✩ 悠悠歲月、走出迷思……【巴利聖典】 簡介～

⑴ 【巴利聖典】不是「北傳佛教」的《阿含經》、也不像「南傳佛教」的《阿毗達摩》或「一經一論」的【梵文經典】！ ⑵ 【巴利聖典】代表，原始佛法「正法」與「聖律」的第一手資料～～佛陀最後的教說：「正法與聖律，於我滅後，當為，汝等之大師！」 ⑶ 【巴利聖典】每部經典，皆有歷史、文獻記錄，翔實可信、嚴謹可考；每卷經文，前後關聯、次第井然，多達二萬三千三百二十四卷，皆有重點、主題，有如，完整體系的《佛法教材》、生動活潑的《聖境旅人書》。

✩ 《長部經典 Dīghanikāya》簡介～

為原始佛法《五部經典》之一，較長篇幅的經文，編列在《長部經典》，共三十四經。

卍　　　　卍　　　　卍

✩ 《大念住經 Mahāsatipaṭṭhānasutta》簡介～ ☪ The Fourfold of Mindfulness

本經為《長部經典》第二十二經，是有關佛陀對於「四念住」教導的總整理。

✩ 修習四念住 ☞ 實踐七菩提分的方法～

➊ 念住（正念） Sati-paṭṭhāna ，是「安住念頭」的意思，不可以錯誤翻譯為「念處」！ ➋ 徹知（正知） Sam-pajāna ，是「心中觀想」的意思，不論心中、外境，皆不是「真實」，更不可以和「念住」混為一談。 ➌ 《有明小經》(MN 44, 460-467) 提到「正念」是定，不是慧；「正知」是慧，不是定。所以，「正念」乃有為、非無為！ ➍ 《界分別經》(MN 140, 342-370) 說明「念住」的目的，是為達到「捨心」；而「捨心」的目的，是為了達到「解脫」。 所以，不應該本末倒置，將念頭──安住於心中的「念住」，誤解為──執著於外境的「念處」！

✩ 四念住（身受心法） ☞ 不斷提升意識的四個層次～

⑴ 身念住 ➾ 內觀身體； ⑵ 受念住 ➾ 內觀感受； ⑶ 心念住 ➾ 內觀心念； ⑷ 法念住 ➾ 內觀想法。

✩ 能夠修到「法念住」 ☞ 自然清楚以下這四句偈語～

有所見、有所不見，無所見、無所不見； 有所聞、有所不聞，無所聞、無所不聞； 有所覺、有所不覺，無所覺、無所不覺； 有所知、有所不知，無所知、無所不知。

── 佛曆 2559.5.14（六） ──

☆ 四明覺（ Catubbidhañhi sampajaññaṃ ） ➾ ⓵ 有益明覺（ Sātthaka-sampajañña ） ☞ 在生起念頭時，就能在有益及無益之間，作出有益選擇；

⓶ 合宜明覺（ Sappāya-sampajañña ） ☞ 能夠於適宜與不適宜之間，作出適宜選擇；

⓷ 行處明覺（ Gocara-sampajañña ） ☞ 行住坐臥，不捨棄念住；

⓸ 無痴明覺（ Asammoha-sampajañña ） ☞ 在行住坐臥等各方面，沒有愚痴、我見。

卍　　　　卍　　　　卍

♨ 第一篇 前言 (Preface)

（一） 372. Evaṃ me sutaṃ –

如是我聞──

I have heard that

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 –

一時，世尊住俱盧國，名為調牛聚落之俱盧人市鎮。於其處，世尊告諸比丘曰：「比丘們！」彼等比丘應諾世尊：「世尊。」世尊如是曰：

on one occasion the Blessed One was staying in the Kuru country. Now there is a town of the Kurus called Kammasadhamma. There the Blessed One addressed the monks, “Monks.” “Lord,” the monks replied. The Blessed One said this:

卍　　　　卍　　　　卍

♨ 第二篇 總說 Uddeso

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

「只有一條道路，比丘們！可以使眾生清淨、克服愁悲、滅除苦憂、實踐真理、體證涅槃，這條道路，就是四念住。

“This is the direct path for the purification of beings, for the overcoming of sorrow & lamentation, for the disappearance of pain & distress, for the attainment of the right method, & for the realization of Unbinding — in other words, the four frames of reference.

Katame cattāro?

是哪四個念住呢？

Which four?

Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ,

在這裡，比丘們！比丘隨時，在身體中，詳細觀看、立即發現（五蘊）身體，持續保持熱誠、正知、正念，於此──（身心）世界中，應可除去過去之貪愛、憂惱！

“There is the case where a monk remains focused on the body in & of itself — ardent, alert, & mindful — putting aside greed & distress with reference to the world.

vedanāsu vedanānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ,

隨時，在感受中，詳細觀看、立即發現（苦樂）感受，持續保持熱誠、正知、正念，於此──（身心）世界中，應可除去過去之貪愛、憂惱！

He remains focused on feelings…

citte cittānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ,

隨時，在內心中，詳細觀看、立即發現種種心意，持續保持熱誠、正知、正念，於此──（身心）世界中，應可除去過去之貪愛、憂惱！

mind…

dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.

隨時，在諸法中，詳細觀看、立即發現佛法真理，持續保持熱誠、正知、正念，於此──（身心）世界中，應可除去過去之貪愛、憂惱！

mental qualities in & of themselves — ardent, alert, & mindful — putting aside greed & distress with reference to the world.

───Uddeso niṭṭhito. 總說結束───

♨ 第三篇 觀身念住 Kāyānupassanā (Body)

第一品 ✫ 觀呼吸 Kāyānupassanā ānāpānapabbaṃ

（三） 374. Kathañca pana, bhikkhave, bhikkhu kāye kāyānupassī viharati?

再說，比丘們！比丘如何隨時，在身體中，詳細觀看、立即發現（五蘊）身體呢？

And how does a monk remain focused on the body in & of itself?

Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.

在這裡，比丘們！比丘到森林中，或到樹下，或到隱僻無人之處，盤腿而坐，端正身體，熱切於前方，遍滿而念住。

There is the case where a monk — having gone to the wilderness, to the shade of a tree, or to an empty building — sits down folding his legs crosswise, holding his body erect and setting mindfulness to the fore [lit: the front of the chest]. Always mindful,

So satova assasati, satova passasati.

他如此練習：『憶念而入息，憶念而出息。』

he breathes in; mindful he breathes out.

Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti, dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti.

⓵ 當入息時──長而明顯，徹知：『我入息──長。』⓶ 當出息時──長而明顯，徹知：『我出息──長。』

Breathing in long, he discerns, ‘I am breathing in long’; or breathing out long, he discerns, ‘I am breathing out long.’

Rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti, rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti.

⓷ 當入息時──短而微細，徹知：『我入息──短。』⓸ 當出息時──短而微細，徹知：『我出息──短。』

Or breathing in short, he discerns, ‘I am breathing in short’; or breathing out short, he discerns, ‘I am breathing out short.’

‘Sabbakāyapaṭisaṃvedī assasissāmī’ti sikkhati, ‘sabbakāyapaṭisaṃvedī passasissāmī’ti sikkhati.

⓹ 他如此練習：『我於入息，保持全身徹知。』⓺ 他如此練習：『我於出息，保持全身徹知。』

He trains himself, ‘I will breathe in sensitive to the entire body.’ He trains himself, ‘I will breathe out sensitive to the entire body.’

‘Passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ti sikkhati, ‘passambhayaṃ kāyasaṅkhāraṃ passasissāmī’ti sikkhati.

⓻ 他如此練習：『我於入息，身行輕安──徹底安靜。』⓼ 他如此練習：『我於出息，身行輕安──徹底安靜。』

He trains himself, ‘I will breathe in calming bodily fabrication.’ He trains himself, ‘I will breathe out calming bodily fabrication.’

Seyyathāpi, bhikkhave, dakkho bhamakāro vā bhamakārantevāsī vā dīghaṃ vā añchanto ‘dīghaṃ añchāmī’ti pajānāti, rassaṃ vā añchanto ‘rassaṃ añchāmī’ti pajānāti

比丘們！就像熟練之木匠或學徒，當長拉鋸時，徹知：『我長拉鋸』；當短拉鋸時，徹知：『我短拉鋸』。

Just as a skilled turner or his apprentice, when making a long turn, discerns, ‘I am making a long turn,’ or when making a short turn discerns, ‘I am making a short turn’;

evameva kho, bhikkhave, bhikkhu dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti, dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti,

相同地，比丘們！比丘⓵ 當入息時──長而明顯，徹知：『我入息──長。』⓶ 當出息時──長而明顯，徹知：『我出息──長。』

in the same way the monk, when breathing in long, discerns, ‘I am breathing in long’; or breathing out long, he discerns, ‘I am breathing out long’

rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti, rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti.

⓷ 當入息時──短而微細，徹知：『我入息──短。』⓸ 當出息時──短而微細，徹知：『我出息──短。』

…

‘Sabbakāyapaṭisaṃvedī assasissāmī’ti sikkhati, ‘sabbakāyapaṭisaṃvedī passasissāmī’ti sikkhati,

⓹ 他如此練習：『我於入息，保持全身徹知。』⓺ 他如此練習：『我於出息，保持全身徹知。』

…

‘passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ti sikkhati, ‘passambhayaṃ kāyasaṅkhāraṃ passasissāmī’ti sikkhati.

⓻ 他如此練習：『我於入息，身行輕安──徹底安靜。』⓼ 他如此練習：『我於出息，身行輕安──徹底安靜。』

He trains himself, ‘I will breathe in calming bodily fabrication.’ He trains himself, ‘I will breathe out calming bodily fabrication.’

⑴ Iti ajjhattaṃ vā kāye kāyānupassī viharati, ⑵ bahiddhā vā kāye kāyānupassī viharati, ⑶ ajjhattabahiddhā vā kāye kāyānupassī viharati.

像這樣，⑴ 隨時──在身體中，從內六處，詳細觀看、立即發現（五蘊）身體；⑵ 隨時──在身體中，從外六處，詳細觀看、立即發現（五蘊）身體；⑶ 或者，同時──在身體中，從內、外六處，詳細觀看、立即發現（五蘊）身體。

In this way he remains focused internally on the body in & of itself, or externally on the body in & of itself, or both internally & externally on the body in & of itself.

⑷ Samudayadhammānupassī vā kāyasmiṃ viharati, ⑸ vayadhammānupassī vā kāyasmiṃ viharati, ⑹ samudayavayadhammānupassī vā kāyasmiṃ viharati.

⑷ 隨時──詳細觀看、立即發現（五蘊）身體中之集聖諦；⑸ 隨時──詳細觀看、立即發現（五蘊）身體中之滅聖諦；⑹ 或者，同時──詳細觀看、立即發現（五蘊）身體中之集、滅聖諦。

Or he remains focused on the phenomenon of origination with regard to the body, on the phenomenon of passing away with regard to the body, or on the phenomenon of origination & passing away with regard to the body.

⑺ ‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti ⑻ yāvadeva ñāṇamattāya paṭissatimattāya ⑼ anissito ca viharati, ⑽ na ca kiñci loke upādiyati.

⑺ 而且，他隨時正念現前：『這是身體！』⑻ 修成，只有獨自觀智和獨自覺照之境界；⑼ 此外，無所依止，⑽ 不再執著──（身心）世界任何事物！

Or his mindfulness that ‘There is a body’ is maintained to the extent of knowledge & remembrance. And he remains independent, unsustained by (not clinging to) anything in the world.

Evampi kho [evampi (sī. syā. pī.)], bhikkhave, bhikkhu kāye kāyānupassī viharati.

比丘們！這就是──比丘隨時，在身體中，詳細觀看、立即發現（五蘊）身體。

This is how a monk remains focused on the body in & of itself.

───Ānāpānapabbaṃ niṭṭhitaṃ. 觀呼吸結束───

第二品 ✫ 觀姿勢 Kāyānupassanā iriyāpathapabbaṃ

（四） 375. Puna caparaṃ, bhikkhave, bhikkhu gacchanto vā ‘gacchāmī’ti pajānāti,

又，比丘們！比丘走路時，➊ 徹知：『我正走路』；

Furthermore, when walking, the monk discerns, ‘I am walking.’

ṭhito vā ‘ṭhitomhī’ti pajānāti,

站立時，➋ 徹知：『我正站立』；

When standing, he discerns, ‘I am standing.’

nisinno vā ‘nisinnomhī’ti pajānāti,

坐著時，➌ 徹知：『我正坐著』；

When sitting, he discerns, ‘I am sitting.’

sayāno vā ‘sayānomhī’ti pajānāti,

躺著時，➍ 徹知：『我正躺著』。

When lying down, he discerns, ‘I am lying down.’

yathā yathā vā panassa kāyo paṇihito hoti, tathā tathā naṃ pajānāti.

➎ 無論身體何種姿勢，皆如實徹知。

Or however his body is disposed, that is how he discerns it.

⑴ Iti ajjhattaṃ vā kāye kāyānupassī viharati, ⑵ bahiddhā vā kāye kāyānupassī viharati, ⑶ ajjhattabahiddhā vā kāye kāyānupassī viharati.

像這樣，⑴ 隨時──在身體中，從內六處，詳細觀看、立即發現（五蘊）身體；⑵ 隨時──在身體中，從外六處，詳細觀看、立即發現（五蘊）身體；⑶ 或者，同時──在身體中，從內、外六處，詳細觀看、立即發現（五蘊）身體。

In this way he remains focused internally on the body in & of itself, or focused externally

⑷ Samudayadhammānupassī vā kāyasmiṃ viharati, ⑸ vayadhammānupassī vā kāyasmiṃ viharati, ⑹ samudayavayadhammānupassī vā kāyasmiṃ viharati.

⑷ 隨時──詳細觀看、立即發現（五蘊）身體中之集聖諦；⑸ 隨時──詳細觀看、立即發現（五蘊）身體中之滅聖諦；⑹ 或者，同時──詳細觀看、立即發現（五蘊）身體中之集、滅聖諦。

…

⑺ ‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti ⑻ yāvadeva ñāṇamattāya paṭissatimattāya ⑼ anissito ca viharati, ⑽ na ca kiñci loke upādiyati.

⑺ 而且，他隨時正念現前：『這是身體！』⑻ 修成，只有獨自觀智和獨自覺照之境界；⑼ 此外，無所依止，⑽ 不再執著──（身心）世界任何事物！

unsustained by anything in the world.

Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

比丘們！這就是──比丘隨時，在身體中，詳細觀看、立即發現（五蘊）身體。

This is how a monk remains focused on the body in & of itself.

───Iriyāpathapabbaṃ niṭṭhitaṃ. 觀姿勢結束───

第三品 ✫ 正知──四明覺 Kāyānupassanā sampajānapabbaṃ

（五） 376. Puna caparaṃ, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti,

又，比丘們！比丘不論➊ 行往歸來，正知而作；

Furthermore, when going forward & returning, he makes himself fully alert;

ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti,

➋ 觀前、顧後，正知而作；➌ 於屈、於伸，正知而作；

when looking toward & looking away… when bending & extending his limbs…

saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti,

➍ 搭衣、持缽，正知而作；

when carrying his outer cloak, his upper robe & his bowl…

asite pīte khāyite sāyite sampajānakārī hoti,

➎ 於食、飲、咀嚼、嘗味，正知而作；

when eating, drinking, chewing, & savoring…

uccārapassāvakamme sampajānakārī hoti,

➏ 於大、小便，正知而作；

when urinating & defecating…

gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.

➐ 於行、住、坐、臥、醒、語、默，正知而作。

when walking, standing, sitting, falling asleep, waking up, talking, & remaining silent, he makes himself fully alert.

Iti ajjhattaṃ vā…pe…

像這樣，⑴ 隨時──在身體中，從內六處，詳細觀看、立即發現（五蘊）身體；⑵ 隨時──在身體中，從外六處，詳細觀看、立即發現（五蘊）身體；⑶ 或者，同時──在身體中，從內、外六處，詳細觀看、立即發現（五蘊）身體。

⑷ 隨時──詳細觀看、立即發現（五蘊）身體中之集聖諦；⑸ 隨時──詳細觀看、立即發現（五蘊）身體中之滅聖諦；⑹ 或者，同時──詳細觀看、立即發現（五蘊）身體中之集、滅聖諦。

⑺ 而且，他隨時正念現前：『這是身體！』⑻ 修成，只有獨自觀智和獨自覺照之境界；⑼ 此外，無所依止，⑽ 不再執著──（身心）世界任何事物！

In this way he remains focused internally on the body in & of itself, or focused externally… unsustained by anything in the world.

evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

比丘們！這就是──比丘隨時，在身體中，詳細觀看、立即發現（五蘊）身體。

This is how a monk remains focused on the body in & of itself.

───Sampajānapabbaṃ niṭṭhitaṃ. 正知結束───

第四品 ✫ 違逆想──思惟不淨 Kāyānupassanā paṭikūlamanasikārapabbaṃ

（六） 377. Puna caparaṃ, bhikkhave, bhikkhu imameva kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati –

又，比丘們！比丘（詳細觀看、發現）這身體，自腳底而上，自頭髮而下，皮膚所覆蓋，充滿種種不淨，他這麼想：

Furthermore…

‘atthi imasmiṃ kāye ① kesā ② lomā ③ nakhā ④ dantā ⑤ taco, ⑥ maṃsaṃ ⑦ nhāru ⑧ aṭṭhi ⑨ aṭṭhimiñjaṃ ⑩ vakkaṃ, ⑪ hadayaṃ ⑫ yakanaṃ ⑬ kilomakaṃ ⑭ pihakaṃ ⑮ papphāsaṃ, ⑯ antaṃ ⑰ antaguṇaṃ ⑱ udariyaṃ ⑲ karīsaṃ [karīsaṃ ⑳ matthaluṅgaṃ (ka.)], ㉑ pittaṃ ㉒ semhaṃ ㉓ pubbo ㉔ lohitaṃ ㉕ sedo ㉖ medo, ㉗ assu ㉘ vasā ㉙ kheḷo ㉚ siṅghāṇikā ㉛ lasikā ㉜ mutta’nti.

『在此身中，有① 頭髮、② 膚毛、③ 指甲、④ 牙齒、⑤ 皮膚，⑥ 肌肉，⑦ 筋腱、⑧ 骨、⑨ 髓、⑩ 腎，⑪ 心、⑫ 肝臟、⑬ 肋膜、⑭ 脾臟、⑮ 肺，⑯ 腸、⑰ 腸膈膜、⑱ 胃臟、⑲ 糞便、⑳ 腦，㉑ 膽汁、㉒ 痰、㉓ 膿、㉔ 血、㉕汗、㉖ 脂肪，㉗ 眼淚、㉘ 油、㉙ 唾液、㉚ 鼻涕、㉛ 骨液、㉜ 尿水。』

‘In this body there are ① head hairs, ② body hairs, ③ nails, ④ teeth, ⑤ skin, ⑥ flesh, ⑦ tendons, ⑧ bones, ⑨ bone marrow, ⑩ kidneys, ⑪ heart, ⑫ liver, ⑬ pleura, ⑭ spleen, ⑮ lungs, ⑯ large intestines, ⑰ small intestines, ⑱ gorge, ⑲ feces, ⑳ brain, ㉑ bile, ㉒ phlegm, ㉓ pus, ㉔ blood, ㉕ sweat, ㉖ fat, ㉗ tears, ㉘ skin-oil, ㉙ saliva, ㉚ mucus, ㉛ fluid in the joints, ㉜ urine.’

Seyyathāpi, bhikkhave, ubhatomukhā putoḷi [mūtoḷī (syā.), mutoli (pī.)] pūrā nānāvihitassa dhaññassa, seyyathidaṃ sālīnaṃ vīhīnaṃ muggānaṃ māsānaṃ tilānaṃ taṇḍulānaṃ. Tamenaṃ cakkhumā puriso muñcitvā paccavekkheyya –

就好像，比丘們！猶如兩口糧食袋，裝滿各種豆穀，諸如：稻米、糙米、綠豆、豌豆、芝麻、白米；明眼之人，打開袋子，（詳細觀看）發現：

just as if a sack with openings at both ends were full of various kinds of grain — wheat, rice, mung beans, kidney beans, sesame seeds, husked rice — and a man with good eyesight, pouring it out, were to reflect,

‘ime sālī, ime vīhī ime muggā ime māsā ime tilā ime taṇḍulā’ti.

『這是稻米、這是糙米、這是綠豆、這是豌豆、這是芝麻、這是白米。』

‘This is wheat. This is rice. These are mung beans. These are kidney beans. These are sesame seeds. This is husked rice,’

Evameva kho, bhikkhave, bhikkhu imameva kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati –

相同地，比丘們！比丘（詳細觀看、發現）這身體，自腳底而上，自頭髮而下，皮膚所覆蓋，充滿種種不淨，他這麼想：

in the same way, monks, a monk reflects on this very body from the soles of the feet on up, from the crown of the head on down, surrounded by skin and full of various kinds of unclean things:

‘atthi imasmiṃ kāye ① kesā ② lomā ③ nakhā ④ dantā ⑤ taco, ⑥ maṃsaṃ ⑦ nhāru ⑧ aṭṭhi ⑨ aṭṭhimiñjaṃ ⑩ vakkaṃ, ⑪ hadayaṃ ⑫ yakanaṃ ⑬ kilomakaṃ ⑭ pihakaṃ ⑮ papphāsaṃ, ⑯ antaṃ ⑰ antaguṇaṃ ⑱ udariyaṃ ⑲ karīsaṃ [karīsaṃ ⑳ matthaluṅgaṃ (ka.)], ㉑ pittaṃ ㉒ semhaṃ ㉓ pubbo ㉔ lohitaṃ ㉕ sedo ㉖ medo, ㉗ assu ㉘ vasā ㉙ kheḷo ㉚ siṅghāṇikā ㉛ lasikā ㉜ mutta’nti.

『在此身中，有① 頭髮、② 膚毛、③ 指甲、④ 牙齒、⑤ 皮膚，⑥ 肌肉，⑦ 筋腱、⑧ 骨、⑨ 髓、⑩ 腎，⑪ 心、⑫ 肝臟、⑬ 肋膜、⑭ 脾臟、⑮ 肺，⑯ 腸、⑰ 腸膈膜、⑱ 胃臟、⑲ 糞便、⑳ 腦，㉑ 膽汁、㉒ 痰、㉓ 膿、㉔ 血、㉕汗、㉖ 脂肪，㉗ 眼淚、㉘ 油、㉙ 唾液、㉚ 鼻涕、㉛ 骨液、㉜ 尿水。』

‘In this body there are ① head hairs, ② body hairs, ③ nails, ④ teeth, ⑤ skin, ⑥ flesh, ⑦ tendons, ⑧ bones, ⑨ bone marrow, ⑩ kidneys, ⑪ heart, ⑫ liver, ⑬ pleura, ⑭ spleen, ⑮ lungs, ⑯ large intestines, ⑰ small intestines, ⑱ gorge, ⑲ feces, ⑳ brain, ㉑ bile, ㉒ phlegm, ㉓ pus, ㉔ blood, ㉕ sweat, ㉖ fat, ㉗ tears, ㉘ skin-oil, ㉙ saliva, ㉚ mucus, ㉛ fluid in the joints, ㉜ urine.’

Iti ajjhattaṃ vā…pe…

像這樣，⑴ 隨時──在身體中，從內六處，詳細觀看、立即發現（五蘊）身體；⑵ 隨時──在身體中，從外六處，詳細觀看、立即發現（五蘊）身體；⑶ 或者，同時──在身體中，從內、外六處，詳細觀看、立即發現（五蘊）身體。

⑷ 隨時──詳細觀看、立即發現（五蘊）身體中之集聖諦；⑸ 隨時──詳細觀看、立即發現（五蘊）身體中之滅聖諦；⑹ 或者，同時──詳細觀看、立即發現（五蘊）身體中之集、滅聖諦。

⑺ 而且，他隨時正念現前：『這是身體！』⑻ 修成，只有獨自觀智和獨自覺照之境界；⑼ 此外，無所依止，⑽ 不再執著──（身心）世界任何事物！

In this way he remains focused internally on the body in & of itself, or focused externally… unsustained by anything in the world.

evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

比丘們！這就是──比丘隨時，在身體中，詳細觀看、立即發現（五蘊）身體。

This is how a monk remains focused on the body in & of itself.

───Paṭikūlamanasikārapabbaṃ niṭṭhitaṃ. 違逆想結束───

第五品 ✫ 觀界──思惟四大 Kāyānupassanā dhātumanasikārapabbaṃ

（七） 378. Puna caparaṃ, bhikkhave, bhikkhu imameva kāyaṃ yathāṭhitaṃ yathāpaṇihitaṃ dhātuso paccavekkhati – ‘atthi imasmiṃ kāye ➊ pathavīdhātu ➋ āpodhātu ➌ tejodhātu ➍ vāyodhātū’ti.

又，比丘們！比丘（詳細觀看、發現）這身體，不論置身何處，或何種姿勢，依身體組成要素，觀看：『在此身中，➊ 有地大、➋ 水大、➌ 火大及➍ 風大。』

Furthermore…

Seyyathāpi, bhikkhave, dakkho goghātako vā goghātakantevāsī vā gāviṃ vadhitvā catumahāpathe bilaso vibhajitvā nisinno assa,

比丘們！就像，熟練之屠夫或學徒，屠牛分解後，置於四條大街上。

just as a skilled butcher or his apprentice, having killed a cow, would sit at a crossroads cutting it up into pieces,

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

相同地，比丘們！比丘（詳細觀看、發現）這身體，不論置身何處，或何種姿勢，依身體組成要素，觀看：『在此身中，有地大、水大、火大及風大。』

the monk contemplates this very body — however it stands, however it is disposed — in terms of properties: ‘In this body there is the earth property, the liquid property, the fire property, & the wind property.’

Iti ajjhattaṃ vā kāye kāyānupassī viharati…pe…

像這樣，⑴ 隨時──在身體中，從內六處，詳細觀看、立即發現（五蘊）身體；⑵ 隨時──在身體中，從外六處，詳細觀看、立即發現（五蘊）身體；⑶ 或者，同時──在身體中，從內、外六處，詳細觀看、立即發現（五蘊）身體。

⑷ 隨時──詳細觀看、立即發現（五蘊）身體中之集聖諦；⑸ 隨時──詳細觀看、立即發現（五蘊）身體中之滅聖諦；⑹ 或者，同時──詳細觀看、立即發現（五蘊）身體中之集、滅聖諦。

⑺ 而且，他隨時正念現前：『這是身體！』⑻ 修成，只有獨自觀智和獨自覺照之境界；⑼ 此外，無所依止，⑽ 不再執著──（身心）世界任何事物！

In this way he remains focused internally on the body in & of itself, or focused externally… unsustained by anything in the world.

evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

這就是，比丘們！比丘，如何隨時，在身體中，詳細觀看、立即發現（五蘊）身體。

This is how a monk remains focused on the body in & of itself.

───Dhātumanasikārapabbaṃ niṭṭhitaṃ. 觀界結束───

第六品 ✫ 觀墓園九相 Kāyānupassanā navasivathikapabbaṃ

第一章 ✩ 初死膨脹、青瘀膿爛相 ekāhamata dvīhamata

（八） 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.

又，比丘們！就像比丘在墓園裡，得觀被棄屍體──已死一日、二日或三日，變成腫脹、瘀黑且潰爛。他聯想此身：『確實如此，身體是這種性質，將變成如此，無法避免這樣之結果。』

Furthermore, as if he were to see a corpse cast away in a charnel ground — one day, two days, three days dead — bloated, livid, & festering, he applies it to this very body, ‘This body, too: Such is its nature, such is its future, such its unavoidable fate’…

Iti ajjhattaṃ vā …pe…

像這樣，⑴ 隨時──在身體中，從內六處，詳細觀看、立即發現（五蘊）身體；⑵ 隨時──在身體中，從外六處，詳細觀看、立即發現（五蘊）身體；⑶ 或者，同時──在身體中，從內、外六處，詳細觀看、立即發現（五蘊）身體。

⑷ 隨時──詳細觀看、立即發現（五蘊）身體中之集聖諦；⑸ 隨時──詳細觀看、立即發現（五蘊）身體中之滅聖諦；⑹ 或者，同時──詳細觀看、立即發現（五蘊）身體中之集、滅聖諦。

⑺ 而且，他隨時正念現前：『這是身體！』⑻ 修成，只有獨自觀智和獨自覺照之境界；⑼ 此外，無所依止，⑽ 不再執著──（身心）世界任何事物！

…

evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

比丘們！這就是──比丘隨時，在身體中，詳細觀看、立即發現（五蘊）身體。

…

第二章 ✩ 食殘蟲聚相 khajjamāna

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.

又，比丘們！就像比丘在墓園裡，得觀被棄屍體──這屍體被烏鴉、禿鷹、獵鷹、蒼鷺所啄食或被野狗、老虎、豹、胡狼所咬或被其他種種生物所食時。他聯想此身：『確實如此，身體是這種性質，將變成如此，無法避免這樣之結果。』

Or again, as if he were to see a corpse cast away in a charnel ground, picked at by crows, vultures, & hawks, by dogs, hyenas, & various other creatures…

Iti ajjhattaṃ vā…pe…

像這樣，⑴ 隨時──在身體中，從內六處，詳細觀看、立即發現（五蘊）身體；⑵ 隨時──在身體中，從外六處，詳細觀看、立即發現（五蘊）身體；⑶ 或者，同時──在身體中，從內、外六處，詳細觀看、立即發現（五蘊）身體。

⑷ 隨時──詳細觀看、立即發現（五蘊）身體中之集聖諦；⑸ 隨時──詳細觀看、立即發現（五蘊）身體中之滅聖諦；⑹ 或者，同時──詳細觀看、立即發現（五蘊）身體中之集、滅聖諦。

⑺ 而且，他隨時正念現前：『這是身體！』⑻ 修成，只有獨自觀智和獨自覺照之境界；⑼ 此外，無所依止，⑽ 不再執著──（身心）世界任何事物！

…

evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

比丘們！這就是──比丘隨時，在身體中，詳細觀看、立即發現（五蘊）身體。

…

第三章 ✩ 筋屍斷壞、血肉臭相 sa-maṃsa-lohita

Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhikasaṅkhalikaṃ samaṃsalohitaṃ nhārusambandhaṃ…pe…

又，比丘們！就像比丘在墓園裡，得觀被棄屍體──具有血肉，而筋腱連結於骸骨。他聯想此身：『確實如此，身體是這種性質，將變成如此，無法避免這樣之結果。』

像這樣，⑴ 隨時──在身體中，從內六處，詳細觀看、立即發現（五蘊）身體；⑵ 隨時──在身體中，從外六處，詳細觀看、立即發現（五蘊）身體；⑶ 或者，同時──在身體中，從內、外六處，詳細觀看、立即發現（五蘊）身體。

⑷ 隨時──詳細觀看、立即發現（五蘊）身體中之集聖諦；⑸ 隨時──詳細觀看、立即發現（五蘊）身體中之滅聖諦；⑹ 或者，同時──詳細觀看、立即發現（五蘊）身體中之集、滅聖諦。

⑺ 而且，他隨時正念現前：『這是身體！』⑻ 修成，只有獨自觀智和獨自覺照之境界；⑼ 此外，無所依止，⑽ 不再執著──（身心）世界任何事物！

比丘們！這就是──比丘隨時，在身體中，詳細觀看、立即發現（五蘊）身體。

a skeleton smeared with flesh & blood, connected with tendons…

第四章 ✩ 無肉血塗、筋骨臭相 nimaṃsalohitamakkhita

aṭṭhikasaṅkhalikaṃ nimaṃsalohitamakkhitaṃ nhārusambandhaṃ…pe…

又，比丘們！就像比丘在墓園裡，得觀被棄屍體──無肉、附著血，而筋連結骸骨。他聯想此身：『確實如此，身體是這種性質，將變成如此，無法避免這樣之結果。』

像這樣，⑴ 隨時──在身體中，從內六處，詳細觀看、立即發現（五蘊）身體；⑵ 隨時──在身體中，從外六處，詳細觀看、立即發現（五蘊）身體；⑶ 或者，同時──在身體中，從內、外六處，詳細觀看、立即發現（五蘊）身體。

⑷ 隨時──詳細觀看、立即發現（五蘊）身體中之集聖諦；⑸ 隨時──詳細觀看、立即發現（五蘊）身體中之滅聖諦；⑹ 或者，同時──詳細觀看、立即發現（五蘊）身體中之集、滅聖諦。

⑺ 而且，他隨時正念現前：『這是身體！』⑻ 修成，只有獨自觀智和獨自覺照之境界；⑼ 此外，無所依止，⑽ 不再執著──（身心）世界任何事物！

比丘們！這就是──比丘隨時，在身體中，詳細觀看、立即發現（五蘊）身體。

a fleshless skeleton smeared with blood, connected with tendons…

第五章 ✩ 無血肉、連骨相 apagatamaṃsalohitaṃ

aṭṭhikasaṅkhalikaṃ apagatamaṃsalohitaṃ nhārusambandhaṃ…pe…

又，比丘們！就像比丘在墓園裡，得觀被棄屍體──無血肉，唯筋連結骸骨。他聯想此身：『確實如此，身體是這種性質，將變成如此，無法避免這樣之結果。』

像這樣，⑴ 隨時──在身體中，從內六處，詳細觀看、立即發現（五蘊）身體；⑵ 隨時──在身體中，從外六處，詳細觀看、立即發現（五蘊）身體；⑶ 或者，同時──在身體中，從內、外六處，詳細觀看、立即發現（五蘊）身體。

⑷ 隨時──詳細觀看、立即發現（五蘊）身體中之集聖諦；⑸ 隨時──詳細觀看、立即發現（五蘊）身體中之滅聖諦；⑹ 或者，同時──詳細觀看、立即發現（五蘊）身體中之集、滅聖諦。

⑺ 而且，他隨時正念現前：『這是身體！』⑻ 修成，只有獨自觀智和獨自覺照之境界；⑼ 此外，無所依止，⑽ 不再執著──（身心）世界任何事物！

比丘們！這就是──比丘隨時，在身體中，詳細觀看、立即發現（五蘊）身體。

a skeleton without flesh or blood, connected with tendons…

第六章 ✩ 骨節支解、散亂相 aṭṭhikāni apagatasambandhāni

aṭṭhikāni apagatasambandhāni [apagatanhārusambandhāni (syā.)] disā vidisā vikkhittāni, ⑴ aññena hatthaṭṭhikaṃ ⑵ aññena pādaṭṭhikaṃ ⑶ aññena gopphakaṭṭhikaṃ [‘aññena gopphakaṭṭhika’nti idaṃ sī. syā. pī. potthakesu natthi] ⑷ aññena jaṅghaṭṭhikaṃ ⑸ aññena ūruṭṭhikaṃ ⑹ aññena kaṭiṭṭhikaṃ [aññena kaṭaṭṭhikaṃ aññena piṭṭhaṭṭhikaṃ aññena kaṇḍakaṭṭhikaṃ aññena phāsukaṭṭhikaṃ aññena uraṭṭhikaṃ aññena aṃsaṭṭhikaṃ aññena bāhuṭṭhikaṃ (syā.)] ⑺ aññena phāsukaṭṭhikaṃ ⑻ aññena piṭṭhiṭṭhikaṃ ⑼ aññena khandhaṭṭhikaṃ [aññena kaṭaṭṭhikaṃ aññena piṭṭhaṭṭhikaṃ aññena kaṇḍakaṭṭhikaṃ aññena phāsukaṭṭhikaṃ aññena uraṭṭhikaṃ ⑽ aññena aṃsaṭṭhikaṃ ⑾ aññena bāhuṭṭhikaṃ (syā.)] ⑿ aññena gīvaṭṭhikaṃ ⒀ aññena hanukaṭṭhikaṃ ⒁ aññena dantaṭṭhikaṃ ⒂ aññena sīsakaṭāhaṃ. So imameva kāyaṃ upasaṃharati – ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti.

又，比丘們！就像比丘在墓園裡，得觀被棄屍體──骨節支解，四散各處：⑴ 這是手骨，⑵ 那是腳骨；⑶ 這有踝骨，⑷ 那有小腿骨；⑸ 這有大腿骨，⑹ 那有胯骨；⑺ 這是肋骨，⑻ 那是脊椎骨；⑼ 又有胸骨、⑽ 肩胛骨、⑾ 腕骨、⑿ 頸骨、⒀ 顎骨、⒁ 牙齒及 ⒂ 頭蓋骨。他聯想此身：『確實如此，身體是這種性質，將變成如此，無法避免這樣之結果。』

bones detached from their tendons, scattered in all directions — ⑴ here a hand bone, ⑵ there a foot bone, ⑷ here a shin bone, ⑸ there a thigh bone, ⑹ here a hip bone, ⑻ there a back bone, ⑺ here a rib, ⑼ there a breast bone, ⑽ here a shoulder bone, ⑿ there a neck bone, ⒀ here a jaw bone, ⒁ there a tooth, ⒂ here a skull…

Iti ajjhattaṃ vā …pe… viharati.

像這樣，⑴ 隨時──在身體中，從內六處，詳細觀看、立即發現（五蘊）身體；⑵ 隨時──在身體中，從外六處，詳細觀看、立即發現（五蘊）身體；⑶ 或者，同時──在身體中，從內、外六處，詳細觀看、立即發現（五蘊）身體。

⑷ 隨時──詳細觀看、立即發現（五蘊）身體中之集聖諦；⑸ 隨時──詳細觀看、立即發現（五蘊）身體中之滅聖諦；⑹ 或者，同時──詳細觀看、立即發現（五蘊）身體中之集、滅聖諦。

⑺ 而且，他隨時正念現前：『這是身體！』⑻ 修成，只有獨自觀智和獨自覺照之境界；⑼ 此外，無所依止，⑽ 不再執著──（身心）世界任何事物！

比丘們！這就是──比丘隨時，在身體中，詳細觀看、立即發現（五蘊）身體。

…

第七章 ✩ 白骨相 setaṭṭhika

Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhikāni setāni saṅkhavaṇṇapaṭibhāgāni…pe…

又，比丘們！就像比丘在墓園裡，得觀被棄屍體──剩如螺殼色之白骨。他聯想此身：『確實如此，身體是這種性質，將變成如此，無法避免這樣之結果。』

像這樣，⑴ 隨時──在身體中，從內六處，詳細觀看、立即發現（五蘊）身體；⑵ 隨時──在身體中，從外六處，詳細觀看、立即發現（五蘊）身體；⑶ 或者，同時──在身體中，從內、外六處，詳細觀看、立即發現（五蘊）身體。

⑷ 隨時──詳細觀看、立即發現（五蘊）身體中之集聖諦；⑸ 隨時──詳細觀看、立即發現（五蘊）身體中之滅聖諦；⑹ 或者，同時──詳細觀看、立即發現（五蘊）身體中之集、滅聖諦。

⑺ 而且，他隨時正念現前：『這是身體！』⑻ 修成，只有獨自觀智和獨自覺照之境界；⑼ 此外，無所依止，⑽ 不再執著──（身心）世界任何事物！

比丘們！這就是──比丘隨時，在身體中，詳細觀看、立即發現（五蘊）身體。

the bones whitened, somewhat like the color of shells…

第八章 ✩ 年久壞碎、枯朽相 terovassika

aṭṭhikāni puñjakitāni terovassikāni …pe…

又，比丘們！就像比丘在墓園裡，得觀被棄屍體──經過三、四年、骸骨成堆。他聯想此身：『確實如此，身體是這種性質，將變成如此，無法避免這樣之結果。』

像這樣，⑴ 隨時──在身體中，從內六處，詳細觀看、立即發現（五蘊）身體；⑵ 隨時──在身體中，從外六處，詳細觀看、立即發現（五蘊）身體；⑶ 或者，同時──在身體中，從內、外六處，詳細觀看、立即發現（五蘊）身體。

⑷ 隨時──詳細觀看、立即發現（五蘊）身體中之集聖諦；⑸ 隨時──詳細觀看、立即發現（五蘊）身體中之滅聖諦；⑹ 或者，同時──詳細觀看、立即發現（五蘊）身體中之集、滅聖諦。

⑺ 而且，他隨時正念現前：『這是身體！』⑻ 修成，只有獨自觀智和獨自覺照之境界；⑼ 此外，無所依止，⑽ 不再執著──（身心）世界任何事物！

比丘們！這就是──比丘隨時，在身體中，詳細觀看、立即發現（五蘊）身體。

piled up, more than a year old…

第九章 ✩ 骸骨腐蝕、成灰相 aṭṭhikāni pūtīni cuṇṇakajātāni

aṭṭhikāni pūtīni cuṇṇakajātāni. So imameva kāyaṃ upasaṃharati – ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti.

又，比丘們！就像比丘在墓園裡，得觀被棄屍體──骸骨腐蝕成粉。他聯想此身：『確實如此，身體是這種性質，將變成如此，無法避免這樣之結果。』

decomposed into a powder: He applies it to this very body, ‘This body, too: Such is its nature, such is its future, such its unavoidable fate.’

⑴ Iti ajjhattaṃ vā kāye kāyānupassī viharati, ⑵ bahiddhā vā kāye kāyānupassī viharati, ⑶ ajjhattabahiddhā vā kāye kāyānupassī viharati.

像這樣，⑴ 隨時──在身體中，從內六處，詳細觀看、立即發現（五蘊）身體；⑵ 隨時──在身體中，從外六處，詳細觀看、立即發現（五蘊）身體；⑶ 或者，同時──在身體中，從內、外六處，詳細觀看、立即發現（五蘊）身體。

In this way he remains focused internally on the body in & of itself, or externally on the body in & of itself, or both internally & externally on the body in & of itself.

⑷ Samudayadhammānupassī vā kāyasmiṃ viharati, ⑸ vayadhammānupassī vā kāyasmiṃ viharati, ⑹ samudayavayadhammānupassī vā kāyasmiṃ viharati.

⑷ 隨時──詳細觀看、立即發現（五蘊）身體中之集聖諦；⑸ 隨時──詳細觀看、立即發現（五蘊）身體中之滅聖諦；⑹ 或者，同時──詳細觀看、立即發現（五蘊）身體中之集、滅聖諦。

Or he remains focused on the phenomenon of origination with regard to the body, on the phenomenon of passing away with regard to the body, or on the phenomenon of origination & passing away with regard to the body.

⑺ ‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti ⑻ yāvadeva ñāṇamattāya paṭissatimattāya ⑼ anissito ca viharati, ⑽ na ca kiñci loke upādiyati.

⑺ 而且，他隨時正念現前：『這是身體！』⑻ 修成，只有獨自觀智和獨自覺照之境界；⑼ 此外，無所依止，⑽ 不再執著──（身心）世界任何事物！

Or his mindfulness that ‘There is a body’ is maintained to the extent of knowledge & remembrance. And he remains independent, unsustained by (not clinging to) anything in the world.

Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

比丘們！這就是──比丘隨時，在身體中，詳細觀看、立即發現（五蘊）身體。

This is how a monk remains focused on the body in & of itself.

───Navasivathikapabbaṃ niṭṭhitaṃ. 觀墓園九相結束───

───Cuddasa kāyānupassanā niṭṭhitā. 觀身念住結束───

♨ 第四篇 觀受念住 Vedanānupassanā (Feelings)

（九） 380. Kathañca pana, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati?

再說，比丘們！比丘如何隨時，在感受中，詳細觀看、立即發現（苦樂）感受呢？

And how does a monk remain focused on feelings in & of themselves?

Idha, bhikkhave, bhikkhu sukhaṃ vā vedanaṃ vedayamāno ‘sukhaṃ vedanaṃ vedayāmī’ti pajānāti.

在這裡，比丘們！當比丘感受快樂 時，➊ 徹知：『我感受快樂。』

When feeling a pleasant feeling, he discerns, ‘I am feeling a pleasant feeling.’

Dukkhaṃ vā vedanaṃ vedayamāno ‘dukkhaṃ vedanaṃ vedayāmī’ti pajānāti.

當感受痛苦時，➋ 徹知：『我感受痛苦。』

There is the case where a monk, when feeling a painful feeling, discerns, ‘I am feeling a painful feeling.’

Adukkhamasukhaṃ vā vedanaṃ vedayamāno ‘adukkhamasukhaṃ vedanaṃ vedayāmī’ti pajānāti.

當感受不苦、不樂時，➌ 徹知：『我感受不苦、不樂。』

When feeling a neither-painful-nor-pleasant feeling, he discerns, ‘I am feeling a neither-painful-nor-pleasant feeling.’

第一品 ✫ 樂受 sukha vedana

Sāmisaṃ vā sukhaṃ vedanaṃ vedayamāno ‘sāmisaṃ sukhaṃ vedanaṃ vedayāmī’ti pajānāti,

當執著快樂感受時，徹知：『我執著快樂感受。』

When feeling a pleasant feeling of the flesh, he discerns, ‘I am feeling a pleasant feeling of the flesh.’

nirāmisaṃ vā sukhaṃ vedanaṃ vedayamāno ‘nirāmisaṃ sukhaṃ vedanaṃ vedayāmī’ti pajānāti.

當捨離快樂感受時，徹知：『我捨離快樂感受。』

When feeling a pleasant feeling not of the flesh, he discerns, ‘I am feeling a pleasant feeling not of the flesh.’

第二品 ✫ 苦受 dukkha vedana

Sāmisaṃ vā dukkhaṃ vedanaṃ vedayamāno ‘sāmisaṃ dukkhaṃ vedanaṃ vedayāmī’ti pajānāti,

當執著痛苦感受時，徹知：『我執著痛苦感受。』

When feeling a painful feeling of the flesh, he discerns, ‘I am feeling a painful feeling of the flesh.’

nirāmisaṃ vā dukkhaṃ vedanaṃ vedayamāno ‘nirāmisaṃ dukkhaṃ vedanaṃ vedayāmī’ti pajānāti.

當捨離痛苦感受時，徹知：『我捨離痛苦感受。』

When feeling a painful feeling not of the flesh, he discerns, ‘I am feeling a painful feeling not of the flesh.’

第三品 ✫ 不苦、不樂受 adukkhamasukha vedana

Sāmisaṃ vā adukkhamasukhaṃ vedanaṃ vedayamāno ‘sāmisaṃ adukkhamasukhaṃ vedanaṃ vedayāmī’ti pajānāti,

當執著不苦、不樂感受時，徹知：『我執著不苦、不樂感受。』

When feeling a neither-painful-nor-pleasant feeling of the flesh, he discerns, ‘I am feeling a neither-painful-nor-pleasant feeling of the flesh.’

nirāmisaṃ vā adukkhamasukhaṃ vedanaṃ vedayamāno ‘nirāmisaṃ adukkhamasukhaṃ vedanaṃ vedayāmī’ti pajānāti.

當捨離不苦、不樂感受時，徹知：『我捨離不苦、不樂感受。』

When feeling a neither-painful-nor-pleasant feeling not of the flesh, he discerns, ‘I am feeling a neither-painful-nor-pleasant feeling not of the flesh.’

⑴ Iti ajjhattaṃ vā vedanāsu vedanānupassī viharati, ⑵ bahiddhā vā vedanāsu vedanānupassī viharati, ⑶ ajjhattabahiddhā vā vedanāsu vedanānupassī viharati.

像這樣，⑴ 隨時──在感受中，從內六處，詳細觀看、立即發現（苦樂）感受；⑵ 隨時──在感受中，從外六處，詳細觀看、立即發現（苦樂）感受；⑶ 或者，同時──在感受中，從內、外六處，詳細觀看、立即發現（苦樂）感受。

In this way he remains focused internally on feelings in & of themselves, or externally on feelings in & of themselves, or both internally & externally on feelings in & of themselves.

⑷ Samudayadhammānupassī vā vedanāsu viharati, ⑸ vayadhammānupassī vā vedanāsu viharati, ⑹ samudayavayadhammānupassī vā vedanāsu viharati.

⑷ 隨時──詳細觀看、立即發現（苦樂）感受中之集聖諦；⑸ 隨時──詳細觀看、立即發現（苦樂）感受中之滅聖諦；⑹ 或者，同時──詳細觀看、立即發現（苦樂）感受中之集、滅聖諦。

Or he remains focused on the phenomenon of origination with regard to feelings, on the phenomenon of passing away with regard to feelings, or on the phenomenon of origination & passing away with regard to feelings.

⑺ ‘Atthi vedanā’ti vā panassa sati paccupaṭṭhitā hoti ⑻ yāvadeva ñāṇamattāya paṭissatimattāya ⑼ anissito ca viharati, ⑽ na ca kiñci loke upādiyati.

⑺ 而且，他隨時正念現前：『這是感受！』⑻ 修成，只有獨自觀智和獨自覺照之境界；⑼ 此外，無所依止，⑽ 不再執著──（身心）世界任何事物！

Or his mindfulness that ‘There are feelings’ is maintained to the extent of knowledge & remembrance. And he remains independent, unsustained by (not clinging to) anything in the world.

Evampi kho, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati.

比丘們！這就是──比丘隨時，在感受中，詳細觀看、立即發現（苦樂）感受。

This is how a monk remains focused on feelings in & of themselves.

───Vedanānupassanā niṭṭhitā. 觀受念住結束───

♨ 第五篇 觀心念住 Cittānupassanā (Mind)

（十） 381. Kathañca pana, bhikkhave, bhikkhu citte cittānupassī viharati?

再說，比丘們！比丘如何隨時，在內心中，詳細觀看、立即發現種種心意呢？

And how does a monk remain focused on the mind in & of itself?

第一品 ✫ 貪染 sarāga

Idha, bhikkhave, bhikkhu sarāgaṃ vā cittaṃ ‘sarāgaṃ citta’nti pajānāti,

在這裡，比丘們！當比丘心有貪染時，徹知：『心有貪染』，

There is the case where a monk, when the mind has passion, discerns that the mind has passion.

vītarāgaṃ vā cittaṃ ‘vītarāgaṃ citta’nti pajānāti.

當心離貪染時，徹知：『心離貪染』；

When the mind is without passion, he discerns that the mind is without passion.

第二品 ✫ 瞋恚 sadosa

Sadosaṃ vā cittaṃ ‘sadosaṃ citta’nti pajānāti,

當心有瞋恚時，徹知：『心有瞋恚』，

When the mind has aversion, he discerns that the mind has aversion.

vītadosaṃ vā cittaṃ ‘vītadosaṃ citta’nti pajānāti.

當心離瞋恚時，徹知：『心離瞋恚』；

When the mind is without aversion, he discerns that the mind is without aversion.

第三品 ✫ 愚痴 samoha

Samohaṃ vā cittaṃ ‘samohaṃ citta’nti pajānāti,

當心有愚痴時，徹知：『心有愚痴』，

When the mind has delusion, he discerns that the mind has delusion.

vītamohaṃ vā cittaṃ ‘vītamohaṃ citta’nti pajānāti.

當心離愚痴時，徹知：『心離愚痴』；

When the mind is without delusion, he discerns that the mind is without delusion.

第四品 ✫ 昏沈、散亂 saṅkhitta vikkhitta

Saṅkhittaṃ vā cittaṃ ‘saṅkhittaṃ citta’nti pajānāti,

當心昏沈時，徹知：『心昏沈』，

When the mind is restricted, he discerns that the mind is restricted.

vikkhittaṃ vā cittaṃ ‘vikkhittaṃ citta’nti pajānāti.

當心散亂時，徹知：『心散亂』；

When the mind is scattered, he discerns that the mind is scattered.

第五品 ✫ 廣大 mahaggata

Mahaggataṃ vā cittaṃ ‘mahaggataṃ citta’nti pajānāti,

當心廣大時，徹知：『心廣大』，

When the mind is enlarged, he discerns that the mind is enlarged.

amahaggataṃ vā cittaṃ ‘amahaggataṃ citta’nti pajānāti.

當心不廣大時，徹知：『心不廣大』；

When the mind is not enlarged, he discerns that the mind is not enlarged.

第六品 ✫ 沒有超越 sauttara

Sauttaraṃ vā cittaṃ ‘sauttaraṃ citta’nti pajānāti,

當心沒有超越時，徹知：『心沒有超越』，

When the mind is surpassed, he discerns that the mind is surpassed.

anuttaraṃ vā cittaṃ ‘anuttaraṃ citta’nti pajānāti.

當心有超越時，徹知：『心有超越』；

When the mind is unsurpassed, he discerns that the mind is unsurpassed.

第七品 ✫ 得定 samāhita

Samāhitaṃ vā cittaṃ ‘samāhitaṃ citta’nti pajānāti,

當心得定時，徹知：『心得定』，

When the mind is concentrated, he discerns that the mind is concentrated.

asamāhitaṃ vā cittaṃ ‘asamāhitaṃ citta’nti pajānāti.

當心不得定時，徹知：『心不得定』；

When the mind is not concentrated, he discerns that the mind is not concentrated.

第八品 ✫ 解脫 vimutta

Vimuttaṃ vā cittaṃ ‘vimuttaṃ citta’nti pajānāti.

當心解脫時，徹知：『心解脫』，

When the mind is released, he discerns that the mind is released.

Avimuttaṃ vā cittaṃ ‘avimuttaṃ citta’nti pajānāti.

當心未解脫時，徹知：『心未解脫』。

When the mind is not released, he discerns that the mind is not released.

⑴ Iti ajjhattaṃ vā citte cittānupassī viharati, ⑵ bahiddhā vā citte cittānupassī viharati, ⑶ ajjhattabahiddhā vā citte cittānupassī viharati.

像這樣，⑴ 隨時──在內心中，從內六處，詳細觀看、立即發現種種心意；⑵ 隨時──在內心中，從外六處，詳細觀看、立即發現種種心意；⑶ 或者，同時──在內心中，從內、外六處，詳細觀看、立即發現種種心意。

In this way he remains focused internally on the mind in & of itself, or externally on the mind in & of itself, or both internally & externally on the mind in & of itself.

⑷ Samudayadhammānupassī vā cittasmiṃ viharati, ⑸ vayadhammānupassī vā cittasmiṃ viharati, ⑹ samudayavayadhammānupassī vā cittasmiṃ viharati,

⑷ 隨時──詳細觀看、立即發現種種心意中之集聖諦；⑸ 隨時──詳細觀看、立即發現種種心意中之滅聖諦；⑹ 或者，同時──詳細觀看、立即發現種種心意中之集、滅聖諦。

Or he remains focused on the phenomenon of origination with regard to the mind, on the phenomenon of passing away with regard to the mind, or on the phenomenon of origination & passing away with regard to the mind.

⑺ ‘atthi citta’nti vā panassa sati paccupaṭṭhitā hoti ⑻ yāvadeva ñāṇamattāya paṭissatimattāya ⑼ anissito ca viharati, ⑽ na ca kiñci loke upādiyati.

⑺ 而且，他隨時正念現前：『這是內心！』⑻ 修成，只有獨自觀智和獨自覺照之境界；⑼ 此外，無所依止，⑽ 不再執著──（身心）世界任何事物！

Or his mindfulness that ‘There is a mind’ is maintained to the extent of knowledge & remembrance. And he remains independent, unsustained by (not clinging to) anything in the world.

Evampi kho, bhikkhave, bhikkhu citte cittānupassī viharati.

比丘們！這就是──比丘隨時，在內心中，詳細觀看、立即發現種種心意。

This is how a monk remains focused on the mind in & of itself.

───Cittānupassanā niṭṭhitā. 觀心念住結束───

♨ 第六篇 觀法念住 Dhammānupassanā (Mental Qualities)

第一品 ✫ 觀五蓋 Dhammānupassanā nīvaraṇapabbaṃ

（十一） 382. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati?

再說，比丘們！比丘如何隨時，在諸法中，詳細觀看、立即發現佛法真理呢？

And how does a monk remain focused on mental qualities in & of themselves?

Idha, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu.

在這裡，比丘們！比丘隨時，在諸法中，詳細觀看、立即發現佛法真理，亦即就『五蓋』（詳細觀看、立即發現佛法真理）。

There is the case where a monk remains focused on mental qualities in & of themselves with reference to the five hindrances.

Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu?

又，比丘們！比丘如何隨時，在諸法中，詳細觀看、立即發現佛法真理，亦即就『五蓋』（詳細觀看、立即發現佛法真理）呢？

And how does a monk remain focused on mental qualities in & of themselves with reference to the five hindrances?

第一章 ✩ 愛欲蓋 kāmacchanda-nīvaraṇa

Idha, bhikkhave, bhikkhu santaṃ vā ajjhattaṃ kāmacchandaṃ ‘atthi me ajjhattaṃ kāmacchando’ti pajānāti,

在這裡，比丘們！當比丘於內六處，生起愛欲時，➊ 徹知：『我於內六處，生起愛欲』；

There is the case where, there being sensual desire present within, a monk discerns that ‘There is sensual desire present within me.’

asantaṃ vā ajjhattaṃ kāmacchandaṃ ‘natthi me ajjhattaṃ kāmacchando’ti pajānāti,

於內六處，捨離愛欲時，➋ 徹知：『我於內六處，捨離愛欲』。

Or, there being no sensual desire present within, he discerns that ‘There is no sensual desire present within me.’

yathā ca anuppannassa kāmacchandassa uppādo hoti tañca pajānāti,

相同地，➌ 又徹知：『未生之愛欲，生起了！』；

He discerns how there is the arising of unarisen sensual desire.

yathā ca uppannassa kāmacchandassa pahānaṃ hoti tañca pajānāti,

相同地，➍ 又徹知：『已生之愛欲，捨離了！』；

And he discerns how there is the abandoning of sensual desire once it has arisen.

yathā ca pahīnassa kāmacchandassa āyatiṃ anuppādo hoti tañca pajānāti.

相同地，➎ 又徹知：『已捨離之愛欲，於未來不再生起！』；

And he discerns how there is no future arising of sensual desire that has been abandoned.

第二章 ✩ 瞋恚蓋 byāpāda-nīvaraṇa

Santaṃ vā ajjhattaṃ byāpādaṃ ‘atthi me ajjhattaṃ byāpādo’ti pajānāti,

於內六處，生起瞋恚時，➊ 徹知：『我於內六處，生起瞋恚』；

ill will…

asantaṃ vā ajjhattaṃ byāpādaṃ ‘natthi me ajjhattaṃ byāpādo’ti pajānāti,

於內六處，捨離瞋恚時，➋ 徹知：『我於內六處，捨離瞋恚』。

…

yathā ca anuppannassa byāpādassa uppādo hoti tañca pajānāti,

相同地，➌ 又徹知：『未生之瞋恚，生起了！』；

…

yathā ca uppannassa byāpādassa pahānaṃ hoti tañca pajānāti,

相同地，➍ 又徹知：『已生之瞋恚，捨離了！』；

…

yathā ca pahīnassa byāpādassa āyatiṃ anuppādo hoti tañca pajānāti.

相同地，➎ 又徹知：『已捨離之瞋恚，於未來不再生起！』；

…

第三章 ✩ 昏眠蓋 thina-middha-nīvaraṇa

Santaṃ vā ajjhattaṃ thinamiddhaṃ ‘atthi me ajjhattaṃ thinamiddha’nti pajānāti,

於內六處，生起昏沈和睡眠時，➊ 徹知：『我於內六處，生起昏沈和睡眠』；

sloth & drowsiness…

asantaṃ vā ajjhattaṃ thinamiddhaṃ ‘natthi me ajjhattaṃ thinamiddha’nti pajānāti,

於內六處，捨離昏沈和睡眠時，➋ 徹知：『我於內六處，捨離昏沈和睡眠』。

…

yathā ca anuppannassa thinamiddhassa uppādo hoti tañca pajānāti,

相同地，➌ 又徹知：『未生之昏沈和睡眠，生起了！』；

…

yathā ca uppannassa thinamiddhassa pahānaṃ hoti tañca pajānāti,

相同地，➍ 又徹知：『已生之昏沈和睡眠，捨離了！』；

…

yathā ca pahīnassa thinamiddhassa āyatiṃ anuppādo hoti tañca pajānāti.

相同地，➎ 又徹知：『已捨離之昏沈和睡眠，於未來不再生起！』；

…

第四章 ✩ 掉悔蓋 uddhacca-kukkucca-nīvaraṇa

Santaṃ vā ajjhattaṃ uddhaccakukkuccaṃ ‘atthi me ajjhattaṃ uddhaccakukkucca’nti pajānāti,

於內六處，生起掉舉和憂悔時，➊ 徹知：『我於內六處，生起掉舉和憂悔』；

restlessness & anxiety…

asantaṃ vā ajjhattaṃ uddhaccakukkuccaṃ ‘natthi me ajjhattaṃ uddhaccakukkucca’nti pajānāti,

於內六處，捨離掉舉和憂悔時，➋ 徹知：『我於內六處，捨離掉舉和憂悔』。

…

yathā ca anuppannassa uddhaccakukkuccassa uppādo hoti tañca pajānāti,

相同地，➌ 又徹知：『未生之掉舉和憂悔，生起了！』；

…

yathā ca uppannassa uddhaccakukkuccassa pahānaṃ hoti tañca pajānāti,

相同地，➍ 又徹知：『已生之掉舉和憂悔，捨離了！』；

…

yathā ca pahīnassa uddhaccakukkuccassa āyatiṃ anuppādo hoti tañca pajānāti.

相同地，➎ 又徹知：『已捨離之掉舉和憂悔，於未來不再生起！』；

…

第五章 ✩ 疑蓋 vicikicchā-nīvaraṇa

Santaṃ vā ajjhattaṃ vicikicchaṃ ‘atthi me ajjhattaṃ vicikicchā’ti pajānāti,

於內六處，生起疑惑時，➊ 徹知：『我於內六處，生起疑惑』；

uncertainty…

asantaṃ vā ajjhattaṃ vicikicchaṃ ‘natthi me ajjhattaṃ vicikicchā’ti pajānāti,

於內六處，捨離疑惑時，➋ 徹知：『我於內六處，捨離疑惑』。

…

yathā ca anuppannāya vicikicchāya uppādo hoti tañca pajānāti,

相同地，➌ 又徹知：『未生之疑惑，生起了！』；

…

yathā ca uppannāya vicikicchāya pahānaṃ hoti tañca pajānāti,

相同地，➍ 又徹知：『已生之疑惑，捨離了！』；

…

yathā ca pahīnāya vicikicchāya āyatiṃ anuppādo hoti tañca pajānāti.

相同地，➎ 又徹知：『已捨離之疑惑，於未來不再生起！』；

…

⑴ Iti ajjhattaṃ vā dhammesu dhammānupassī viharati, ⑵ bahiddhā vā dhammesu dhammānupassī viharati, ⑶ ajjhattabahiddhā vā dhammesu dhammānupassī viharati.

像這樣，⑴ 隨時──在諸法中，從內六處，詳細觀看、立即發現佛法真理；⑵ 隨時──在諸法中，從外六處，詳細觀看、立即發現佛法真理；⑶ 或者，同時──在諸法中，從內、外六處，詳細觀看、立即發現佛法真理。

In this way he remains focused internally on mental qualities in & of themselves, or externally on mental qualities in & of themselves, or both internally & externally on mental qualities in & of themselves.

⑷ samudayadhammānupassī vā dhammesu viharati, ⑸ vayadhammānupassī vā dhammesu viharati, ⑹ samudayavayadhammānupassī vā dhammesu viharati.

⑷ 隨時──詳細觀看、立即發現佛法真理中之集聖諦；⑸ 隨時──詳細觀看、立即發現佛法真理中之滅聖諦；⑹ 或者，同時──詳細觀看、立即發現佛法真理中之集、滅聖諦。

Or he remains focused on the phenomenon of origination with regard to mental qualities, on the phenomenon of passing away with regard to mental qualities, or on the phenomenon of origination & passing away with regard to mental qualities.

⑺ ‘atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti ⑻ yāvadeva ñāṇamattāya paṭissatimattāya ⑼ anissito ca viharati, ⑽ na ca kiñci loke upādiyati.

⑺ 而且，他隨時正念現前：『這是諸法！』⑻ 修成，只有獨自觀智和獨自覺照之境界；⑼ 此外，無所依止，⑽ 不再執著──（身心）世界任何事物！

Or his mindfulness that ‘There are mental qualities’ is maintained to the extent of knowledge & remembrance. And he remains independent, unsustained by (not clinging to) anything in the world.

Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu.

比丘們！這就是──比丘隨時，在諸法中，詳細觀看、立即發現佛法真理，亦即就『五蓋』（詳細觀看、立即發現佛法真理）。

This is how a monk remains focused on mental qualities in & of themselves with reference to the five hindrances.

───Nīvaraṇapabbaṃ niṭṭhitaṃ. 觀五蓋結束───

第二品 ✫ 觀五取蘊 Dhammānupassanā khandhapabbaṃ

（十二） 383. Puna caparaṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu.

又，比丘們！比丘隨時，在諸法中，詳細觀看、立即發現佛法真理，亦即就『五取蘊』（詳細觀看、立即發現佛法真理）。

Furthermore, the monk remains focused on mental qualities in & of themselves with reference to the five clinging-aggregates.

Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu?

再說，比丘們！比丘如何隨時，在諸法中，詳細觀看、立即發現佛法真理，亦即就『五取蘊』（詳細觀看、立即發現佛法真理）呢？

And how does he remain focused on mental qualities in & of themselves with reference to the five clinging-aggregates?

第一章 ✩ 色取蘊 rūpa upādānakhandha

Idha, bhikkhave, bhikkhu – ‘iti rūpaṃ,

比丘們！在這裡，➊ 比丘徹知：『這是色』，

There is the case where a monk [discerns]: ‘Such is form,

iti rūpassa samudayo,

➋ 『這是色之集聖諦』，

such its origination,

iti rūpassa atthaṅgamo;

➌ 『這是色之滅聖諦』；

such its disappearance.

第二章 ✩ 受取蘊 vedanā upādānakhandha

iti vedanā,

➊ 『這是受』，

Such is feeling…

iti vedanāya samudayo,

➋ 『這是受之集聖諦』，

…

iti vedanāya atthaṅgamo;

➌ 『這是受之滅聖諦』；

…

第三章 ✩ 想取蘊 saññā upādānakhandha

iti saññā,

➊ 『這是想』，

Such is perception…

iti saññāya samudayo,

➋ 『這是想之集聖諦』，

…

iti saññāya atthaṅgamo;

➌ 『這是想之滅聖諦』；

…

第四章 ✩ 行取蘊 saṅkhāra upādānakhandha

iti saṅkhārā,

➊ 『這是行』，

Such are fabrications…

iti saṅkhārānaṃ samudayo,

➋ 『這是行之集聖諦』，

…

iti saṅkhārānaṃ atthaṅgamo,

➌ 『這是行之滅聖諦』；

…

第五章 ✩ 識取蘊 viññāṇa upādānakhandha

iti viññāṇaṃ,

➊ 『這是識』，

Such is consciousness,

iti viññāṇassa samudayo,

➋ 『這是識之集聖諦』，

such its origination,

iti viññāṇassa atthaṅgamo’ti,

➌ 『這是識之滅聖諦』。

such its disappearance.’

⑴ Iti ajjhattaṃ vā dhammesu dhammānupassī viharati, ⑵ bahiddhā vā dhammesu dhammānupassī viharati, ⑶ ajjhattabahiddhā vā dhammesu dhammānupassī viharati.

像這樣，⑴ 隨時──在諸法中，從內六處，詳細觀看、立即發現佛法真理；⑵ 隨時──在諸法中，從外六處，詳細觀看、立即發現佛法真理；⑶ 或者，同時──在諸法中，從內、外六處，詳細觀看、立即發現佛法真理。

In this way he remains focused internally on the mental qualities in & of themselves, or focused externally…

⑷ samudayadhammānupassī vā dhammesu viharati, ⑸ vayadhammānupassī vā dhammesu viharati, ⑹ samudayavayadhammānupassī vā dhammesu viharati.

⑷ 隨時──詳細觀看、立即發現佛法真理中之集聖諦；⑸ 隨時──詳細觀看、立即發現佛法真理中之滅聖諦；⑹ 或者，同時──詳細觀看、立即發現佛法真理中之集、滅聖諦。

…

⑺ ‘atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti ⑻ yāvadeva ñāṇamattāya paṭissatimattāya ⑼ anissito ca viharati, ⑽ na ca kiñci loke upādiyati.

⑺ 而且，他隨時正念現前：『這是諸法！』⑻ 修成，只有獨自觀智和獨自覺照之境界；⑼ 此外，無所依止，⑽ 不再執著──（身心）世界任何事物！

… unsustained by anything in the world.

Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu.

比丘們！這就是──比丘隨時，在諸法中，詳細觀看、立即發現佛法真理，亦即就『五取蘊』（詳細觀看、立即發現佛法真理）。

This is how a monk remains focused on mental qualities in & of themselves with reference to the five clinging-aggregates.

───Khandhapabbaṃ niṭṭhitaṃ. 觀五取蘊結束───

第三品 ✫ 觀內外六處 Dhammānupassanā āyatanapabbaṃ

（十三） 384. Puna caparaṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu.

又，比丘們！比丘隨時，在諸法中，詳細觀看、立即發現佛法真理，亦即就『內六處和外六處』（詳細觀看、立即發現佛法真理）。

Furthermore, the monk remains focused on mental qualities in & of themselves with reference to the sixfold internal & external sense media.

Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu?

再說，比丘們！比丘如何隨時，在諸法中，詳細觀看、立即發現佛法真理，亦即就『內六處和外六處』（詳細觀看、立即發現佛法真理）呢？

And how does he remain focused on mental qualities in & of themselves with reference to the sixfold internal & external sense media?

第一章 ✩ 眼處 cakkhu āyatana

Idha, bhikkhave, ⑴ bhikkhu cakkhuñca pajānāti, ⑵ rūpe ca pajānāti, ⑶ yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti,

在這裡，比丘們！⑴ 比丘徹知眼根，⑵ 徹知色塵，⑶ 以及徹知依此二者所產之束縛。

There is the case where he discerns the eye, he discerns forms, he discerns the fetter that arises dependent on both.

⑷ yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti,

相同地，⑷ 又徹知：『未生之束縛，生起了！』；

He discerns how there is the arising of an unarisen fetter.

⑸ yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti,

相同地，⑸ 又徹知：『已生之束縛，捨離了！』；

And he discerns how there is the abandoning of a fetter once it has arisen.

⑹ yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti.

相同地，⑹ 又徹知：『已捨離之束縛，於未來不再生起！』。

And he discerns how there is no future arising of a fetter that has been abandoned.

第二章 ✩ 耳處 sota āyatana

⑴ Sotañca pajānāti, ⑵ sadde ca pajānāti, ⑶ yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti,

⑴ 徹知耳根，⑵ 徹知聲塵，⑶ 以及徹知依此二者所產之束縛。

ear…

⑷ yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti,

相同地，⑷ 又徹知：『未生之束縛，生起了！』；

…

⑸ yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti,

相同地，⑸ 又徹知：『已生之束縛，捨離了！』；

…

⑹ yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti.

相同地，⑹ 又徹知：『已捨離之束縛，於未來不再生起！』。

…

第三章 ✩ 鼻處 ghāna āyatana

⑴ Ghānañca pajānāti, ⑵ gandhe ca pajānāti, ⑶ yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti,

⑴ 徹知鼻根，⑵ 徹知香塵，⑶ 以及徹知依此二者所產之束縛。

nose…

⑷ yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti,

相同地，⑷ 又徹知：『未生之束縛，生起了！』；

…

⑸ yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti,

相同地，⑸ 又徹知：『已生之束縛，捨離了！』；

…

⑹ yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti.

相同地，⑹ 又徹知：『已捨離之束縛，於未來不再生起！』。

…

第四章 ✩ 舌處 jivhā āyatana

⑴ Jivhañca pajānāti, ⑵ rase ca pajānāti, ⑶ yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti,

⑴ 徹知舌根，⑵ 徹知味塵，⑶ 以及徹知依此二者所產之束縛。

tongue…

⑷ yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti,

相同地，⑷ 又徹知：『未生之束縛，生起了！』；

…

⑸ yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti,

相同地，⑸ 又徹知：『已生之束縛，捨離了！』；

…

⑹ yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti.

相同地，⑹ 又徹知：『已捨離之束縛，於未來不再生起！』。

…

第五章 ✩ 身處 kāya āyatana

⑴ Kāyañca pajānāti, ⑵ phoṭṭhabbe ca pajānāti, ⑶ yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti,

⑴ 徹知身根，⑵ 徹知觸塵，⑶ 以及徹知依此二者所產之束縛。

body…

⑷ yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti,

相同地，⑷ 又徹知：『未生之束縛，生起了！』；

…

⑸ yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti,

相同地，⑸ 又徹知：『已生之束縛，捨離了！』；

…

⑹ yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti.

相同地，⑹ 又徹知：『已捨離之束縛，於未來不再生起！』。

…

第六章 ✩ 意處 mano āyatana

⑴ Manañca pajānāti, ⑵ dhamme ca pajānāti, ⑶ yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti,

⑴ 徹知意根，⑵ 徹知法塵，⑶ 以及徹知依此二者所產之束縛。

intellect…

⑷ yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti,

相同地，⑷ 又徹知：『未生之束縛，生起了！』；

…

⑸ yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti,

相同地，⑸ 又徹知：『已生之束縛，捨離了！』；

…

⑹ yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti.

相同地，⑹ 又徹知：『已捨離之束縛，於未來不再生起！』。

…

⑴ Iti ajjhattaṃ vā dhammesu dhammānupassī viharati, ⑵ bahiddhā vā dhammesu dhammānupassī viharati, ⑶ ajjhattabahiddhā vā dhammesu dhammānupassī viharati.

像這樣，⑴ 隨時──在諸法中，從內六處，詳細觀看、立即發現佛法真理；⑵ 隨時──在諸法中，從外六處，詳細觀看、立即發現佛法真理；⑶ 或者，同時──在諸法中，從內、外六處，詳細觀看、立即發現佛法真理。

In this way he remains focused internally on the mental qualities in & of themselves, or focused externally…

⑷ samudayadhammānupassī vā dhammesu viharati, ⑸ vayadhammānupassī vā dhammesu viharati, ⑹ samudayavayadhammānupassī vā dhammesu viharati.

⑷ 隨時──詳細觀看、立即發現佛法真理中之集聖諦；⑸ 隨時──詳細觀看、立即發現佛法真理中之滅聖諦；⑹ 或者，同時──詳細觀看、立即發現佛法真理中之集、滅聖諦。

…

⑺ ‘atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti ⑻ yāvadeva ñāṇamattāya paṭissatimattāya ⑼ anissito ca viharati, ⑽ na ca kiñci loke upādiyati.

⑺ 而且，他隨時正念現前：『這是諸法！』⑻ 修成，只有獨自觀智和獨自覺照之境界；⑼ 此外，無所依止，⑽ 不再執著──（身心）世界任何事物！

… unsustained by anything in the world.

Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu.

比丘們！這就是──比丘隨時，在諸法中，詳細觀看、立即發現佛法真理，亦即就『內六處和外六處』（詳細觀看、立即發現佛法真理）。

This is how a monk remains focused on mental qualities in & of themselves with reference to the sixfold internal & external sense media.

───Āyatanapabbaṃ niṭṭhitaṃ. 觀內外六處結束───

第四品 ✫ 觀七菩提分 Dhammānupassanā bojjhaṅgapabbaṃ

（十四） 385. Puna caparaṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu.

又，比丘們！比丘隨時，在諸法中，詳細觀看、立即發現佛法真理，亦即就『七菩提分』（詳細觀看、立即發現佛法真理）。

Furthermore, the monk remains focused on mental qualities in & of themselves with reference to the seven factors for Awakening.

Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu?

再說，比丘們！比丘如何隨時，在諸法中，詳細觀看、立即發現佛法真理，亦即就『七菩提分』（詳細觀看、立即發現佛法真理）呢？

And how does he remain focused on mental qualities in & of themselves with reference to the seven factors for Awakening?

第一章 ✩ 遍念菩提分 satisambojjhaṅga

Idha, bhikkhave, bhikkhu santaṃ vā ajjhattaṃ satisambojjhaṅgaṃ ‘atthi me ajjhattaṃ satisambojjhaṅgo’ti pajānāti,

在這裡，比丘們！當比丘於內六處，生起──遍念菩提分時，➊ 徹知：『我於內六處，生起──遍念菩提分』；

There is the case where, there being mindfulness as a factor for Awakening present within, he discerns that ‘Mindfulness as a factor for Awakening is present within me.’

asantaṃ vā ajjhattaṃ satisambojjhaṅgaṃ ‘natthi me ajjhattaṃ satisambojjhaṅgo’ti pajānāti,

於內六處，未生起──遍念菩提分時，➋ 徹知：『我於內六處，未生起──遍念菩提分』；

Or, there being no mindfulness as a factor for Awakening present within, he discerns that ‘Mindfulness as a factor for Awakening is not present within me.’

yathā ca anuppannassa satisambojjhaṅgassa uppādo hoti tañca pajānāti,

相同地，➌ 又徹知：『未生之──遍念菩提分，生起了！』；

He discerns how there is the arising of unarisen mindfulness as a factor for Awakening.

yathā ca uppannassa satisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.

相同地，➍ 又徹知：『已生之──遍念菩提分，修習圓滿！』。

And he discerns how there is the culmination of the development of mindfulness as a factor for Awakening once it has arisen.

第二章 ✩ 遍擇法菩提分 dhammavicayasambojjhaṅga

Santaṃ vā ajjhattaṃ dhammavicayasambojjhaṅgaṃ ‘atthi me ajjhattaṃ dhammavicayasambojjhaṅgo’ti pajānāti,

於內六處，生起──遍擇法菩提分時，➊ 徹知：『我於內六處，生起──遍擇法菩提分』；

analysis of qualities…

asantaṃ vā ajjhattaṃ dhammavicayasambojjhaṅgaṃ ‘natthi me ajjhattaṃ dhammavicayasambojjhaṅgo’ti pajānāti,

於內六處，未生起──遍擇法菩提分時，➋ 徹知：『我於內六處，未生起──遍擇法菩提分』；

…

yathā ca anuppannassa dhammavicayasambojjhaṅgassa uppādo hoti tañca pajānāti,

相同地，➌ 又徹知：『未生之──遍擇法菩提分，生起了！』；

…

yathā ca uppannassa dhammavicayasambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.

相同地，➍ 又徹知：『已生之──遍擇法菩提分，修習圓滿！』。

…

第三章 ✩ 遍精進菩提分 vīriyasambojjhaṅga

Santaṃ vā ajjhattaṃ vīriyasambojjhaṅgaṃ ‘atthi me ajjhattaṃ vīriyasambojjhaṅgo’ti pajānāti,

於內六處，生起──遍精進菩提分時，➊ 徹知：『我於內六處，生起──遍精進菩提分』；

persistence…

asantaṃ vā ajjhattaṃ vīriyasambojjhaṅgaṃ ‘natthi me ajjhattaṃ vīriyasambojjhaṅgo’ti pajānāti,

於內六處，未生起──遍精進菩提分時，➋ 徹知：『我於內六處，未生起──遍精進菩提分』；

…

yathā ca anuppannassa vīriyasambojjhaṅgassa uppādo hoti tañca pajānāti,

相同地，➌ 又徹知：『未生之──遍精進菩提分，生起了！』；

…

yathā ca uppannassa vīriyasambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.

相同地，➍ 又徹知：『已生之──遍精進菩提分，修習圓滿！』。

…

第四章 ✩ 遍喜菩提分 pītisambojjhaṅga

Santaṃ vā ajjhattaṃ pītisambojjhaṅgaṃ ‘atthi me ajjhattaṃ pītisambojjhaṅgo’ti pajānāti,

於內六處，生起──遍喜菩提分時，➊ 徹知：『我於內六處，生起──遍喜菩提分』；

rapture…

asantaṃ vā ajjhattaṃ pītisambojjhaṅgaṃ ‘natthi me ajjhattaṃ pītisambojjhaṅgo’ti pajānāti,

於內六處，未生起──遍喜菩提分時，➋ 徹知：『我於內六處，未生起──遍喜菩提分』；

…

yathā ca anuppannassa pītisambojjhaṅgassa uppādo hoti tañca pajānāti,

相同地，➌ 又徹知：『未生之──遍喜菩提分，生起了！』；

…

yathā ca uppannassa pītisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.

相同地，➍ 又徹知：『已生之──遍喜菩提分，修習圓滿！』。

…

第五章 ✩ 遍輕安菩提分 passaddhisambojjhaṅga

Santaṃ vā ajjhattaṃ passaddhisambojjhaṅgaṃ ‘atthi me ajjhattaṃ passaddhisambojjhaṅgo’ti pajānāti,

於內六處，生起──遍輕安菩提分時，➊ 徹知：『我於內六處，生起──遍輕安菩提分』；

serenity…

asantaṃ vā ajjhattaṃ passaddhisambojjhaṅgaṃ ‘natthi me ajjhattaṃ passaddhisambojjhaṅgo’ti pajānāti,

於內六處，未生起──遍輕安菩提分時，➋ 徹知：『我於內六處，未生起──遍輕安菩提分』；

…

yathā ca anuppannassa passaddhisambojjhaṅgassa uppādo hoti tañca pajānāti,

相同地，➌ 又徹知：『未生之──遍輕安菩提分，生起了！』；

…

yathā ca uppannassa passaddhisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.

相同地，➍ 又徹知：『已生之──遍輕安菩提分，修習圓滿！』。

…

第六章 ✩ 遍定菩提分 samādhisambojjhaṅga

Santaṃ vā ajjhattaṃ samādhisambojjhaṅgaṃ ‘atthi me ajjhattaṃ samādhisambojjhaṅgo’ti pajānāti,

於內六處，生起──遍定菩提分時，➊ 徹知：『我於內六處，生起──遍定菩提分』；

concentration…

asantaṃ vā ajjhattaṃ samādhisambojjhaṅgaṃ ‘natthi me ajjhattaṃ samādhisambojjhaṅgo’ti pajānāti,

於內六處，未生起──遍定菩提分時，➋ 徹知：『我於內六處，未生起──遍定菩提分』；

…

yathā ca anuppannassa samādhisambojjhaṅgassa uppādo hoti tañca pajānāti,

相同地，➌ 又徹知：『未生之──遍定菩提分，生起了！』；

…

yathā ca uppannassa samādhisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.

相同地，➍ 又徹知：『已生之──遍定菩提分，修習圓滿！』。

…

第七章 ✩ 遍捨菩提分 upekkhāsambojjhaṅga

Santaṃ vā ajjhattaṃ upekkhāsambojjhaṅgaṃ ‘atthi me ajjhattaṃ upekkhāsambojjhaṅgo’ti pajānāti,

於內六處，生起──遍捨菩提分時，➊ 徹知：『我於內六處，生起──遍捨菩提分』；

equanimity…

asantaṃ vā ajjhattaṃ upekkhāsambojjhaṅgaṃ ‘natthi me ajjhattaṃ upekkhāsambojjhaṅgo’ti pajānāti,

於內六處，未生起──遍捨菩提分時，➋ 徹知：『我於內六處，未生起──遍捨菩提分』；

…

yathā ca anuppannassa upekkhāsambojjhaṅgassa uppādo hoti tañca pajānāti,

相同地，➌ 又徹知：『未生之──遍捨菩提分，生起了！』；

…

yathā ca uppannassa upekkhāsambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.

相同地，➍ 又徹知：『已生之──遍捨菩提分，修習圓滿！』。

…

⑴ Iti ajjhattaṃ vā dhammesu dhammānupassī viharati, ⑵ bahiddhā vā dhammesu dhammānupassī viharati, ⑶ ajjhattabahiddhā vā dhammesu dhammānupassī viharati.

像這樣，⑴ 隨時──在諸法中，從內六處，詳細觀看、立即發現佛法真理；⑵ 隨時──在諸法中，從外六處，詳細觀看、立即發現佛法真理；⑶ 或者，同時──在諸法中，從內、外六處，詳細觀看、立即發現佛法真理。

In this way he remains focused internally on mental qualities in & of themselves, or externally…

⑷ samudayadhammānupassī vā dhammesu viharati, ⑸ vayadhammānupassī vā dhammesu viharati, ⑹ samudayavayadhammānupassī vā dhammesu viharati.

⑷ 隨時──詳細觀看、立即發現佛法真理中之集聖諦；⑸ 隨時──詳細觀看、立即發現佛法真理中之滅聖諦；⑹ 或者，同時──詳細觀看、立即發現佛法真理中之集、滅聖諦。

…

⑺ ‘atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti ⑻ yāvadeva ñāṇamattāya paṭissatimattāya ⑼ anissito ca viharati, ⑽ na ca kiñci loke upādiyati.

⑺ 而且，他隨時正念現前：『這是諸法！』⑻ 修成，只有獨自觀智和獨自覺照之境界；⑼ 此外，無所依止，⑽ 不再執著──（身心）世界任何事物！

… unsustained by (not clinging to) anything in the world.

Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu.

比丘們！這就是──比丘隨時，在諸法中，詳細觀看、立即發現佛法真理，亦即就『七菩提分』（詳細觀看、立即發現佛法真理）。

This is how a monk remains focused on mental qualities in & of themselves with reference to the seven factors for Awakening.

───Bojjhaṅgapabbaṃ niṭṭhitaṃ. 觀七菩提分結束───

第五品 ✫ 觀四聖諦 Dhammānupassanā saccapabbaṃ

（十五） 386. Puna caparaṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu.

又，比丘們！比丘隨時，在諸法中，詳細觀看、立即發現佛法真理，亦即就『四聖諦』（詳細觀看、立即發現佛法真理）。

Furthermore, the monk remains focused on mental qualities in & of themselves with reference to the four noble truths.

Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu?

再說，比丘們！比丘如何隨時，在諸法中，詳細觀看、立即發現佛法真理，亦即就『四聖諦』（詳細觀看、立即發現佛法真理）呢？

And how does he remain focused on mental qualities in & of themselves with reference to the four noble truths?

Idha, bhikkhave, bhikkhu ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti,

在這裡，比丘們！➊ 比丘如實徹知：『這是──苦聖諦』；

There is the case where he discerns, as it has come to be, that ‘This is stress…

‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti,

➋ 如實徹知：『這是──苦之集聖諦』；

This is the origination of stress…

‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti,

➌ 如實徹知：『這是──苦之滅聖諦』；

This is the cessation of stress…

‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.

➍ 如實徹知：『這是──到達苦滅之道跡聖諦』。

This is the way leading to the cessation of stress.’

───Paṭhamabhāṇavāro niṭṭhito. 初誦結束───

第一章 ✩ 苦聖諦之解釋 Dukkhasaccaniddeso

（十六） 387. Katamañca, bhikkhave, dukkhaṃ ariyasaccaṃ?

又，比丘們！什麼是『苦聖諦』呢？

Now what is the noble truth of stress?

Jātipi dukkhā,

➊ 『生』是苦，

Birth is stressful,

jarāpi dukkhā,

➋ 『老』是苦，

aging is stressful,

maraṇampi dukkhaṃ,

➌ 『死』是苦，

death is stressful;

soka-parideva-dukkha-domanass-upāyāsā-pi dukkhā,

➍ 『愁、悲、苦、憂、惱』是苦，

sorrow, lamentation, pain, distress, & despair are stressful;

appiyehi sampayogopi dukkho,

➎ 『怨憎會』是苦，

association with the unbeloved is stressful;

piyehi vippayogopi dukkho,

➏ 『愛別離』是苦，

separation from the loved is stressful;

yampicchaṃ na labhati tampi dukkhaṃ,

➐ 『求不得』是苦。

not getting what one wants is stressful.

saṅkhittena pañcupādānakkhandhā [pañcupādānakkhandhāpi (ka.)] dukkhā.

➑ 總括地說：『五取蘊』就是苦。

In short, the five clinging-aggregates are stressful.

第一節 ❦ 生 jāti

（十七） 388. Katamā ca, bhikkhave, jāti?

又，比丘們！什麼是『生』？

And what is birth?

Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṃ pātubhāvo āyatanānaṃ paṭilābho,

對一切眾生而言，在各類眾生中：『受生、入胎、出生、顯現諸蘊、獲得內、外六處。』

Whatever birth, taking birth, descent, coming-to-be, coming-forth, appearance of aggregates, & acquisition of [sense] spheres of the various beings in this or that group of beings,

ayaṃ vuccati, bhikkhave, jāti.

比丘們！這就叫『生』。

that is called birth.

第二節 ❦ 老 jarā

（十八） 389. Katamā ca, bhikkhave, jarā?

又，比丘們！什麼是『老』？

And what is aging?

Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ valittacatā āyuno saṃhāni indriyānaṃ paripāko,

對一切眾生而言，在各類眾生中：『老朽、衰弱、牙齒脫落、頭髮灰白、皮膚鬆皺、壽命衰減、諸根退化。』

Whatever aging, decrepitude, brokenness, graying, wrinkling, decline of life-force, weakening of the faculties of the various beings in this or that group of beings,

ayaṃ vuccati, bhikkhave, jarā.

比丘們！這就叫『老』。

that is called aging.

第三節 ❦ 死 maraṇa

（十九） 390. Katamañca, bhikkhave, maraṇaṃ?

又，比丘們！什麼是『死』？

And what is death?

Yaṃ [aṭṭhakathā oloketabbā] tesaṃ tesaṃ sattānaṃ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṃ maccu maraṇaṃ kālakiriyā khandhānaṃ bhedo kaḷevarassa nikkhepo jīvitindriyassupacchedo,

對一切眾生而言，在各類眾生中：『死沒、離去、破壞、散滅、死亡、命終、諸蘊破壞、捨棄形骸、諸根滅絕。』

Whatever deceasing, passing away, breaking up, disappearance, dying, death, completion of time, break up of the aggregates, casting off of the body, interruption in the life faculty of the various beings in this or that group of beings,

idaṃ vuccati, bhikkhave, maraṇaṃ.

比丘們！這就叫『死』。

that is called death.

第四節 ❦ 愁 soka (sorrow)

（二十） 391. Katamo ca, bhikkhave, soko?

又，比丘們！什麼是『愁』？

And what is sorrow?

Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa soko socanā socitattaṃ antosoko antoparisoko,

凡是，比丘們！不論何時，受到各種不幸、痛苦之因緣影響，而產生：『憂愁、哀愁、愁苦、深憂、深愁等心態。』

Whatever sorrow, sorrowing, sadness, inward sorrow, inward sadness of anyone suffering from misfortune, touched by a painful thing,

ayaṃ vuccati, bhikkhave, soko.

比丘們！這就叫『愁』。

that is called sorrow.

第五節 ❦ 悲 parideva (lamentation)

（二十一） 392. Katamo ca, bhikkhave, paridevo?

又，比丘們！什麼是『悲』？

And what is lamentation?

Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa ādevo paridevo ādevanā paridevanā ādevitattaṃ paridevitattaṃ,

凡是，比丘們！不論何時，受到各種不幸、痛苦之因緣影響，而產生：『悲痛、悲泣、感嘆、悲嘆、深痛、深悲等心態。』

Whatever crying, grieving, lamenting, weeping, wailing, lamentation of anyone suffering from misfortune, touched by a painful thing,

ayaṃ vuccati, bhikkhave paridevo.

比丘們！這就叫『悲』。

that is called lamentation.

第六節 ❦ 苦 dukkha (pain)

（二十二） 393. Katamañca, bhikkhave, dukkhaṃ?

又，比丘們！什麼是『苦』？

And what is pain?

Yaṃ kho, bhikkhave, kāyikaṃ dukkhaṃ kāyikaṃ asātaṃ kāyasamphassajaṃ dukkhaṃ asātaṃ vedayitaṃ,

凡是，比丘們！由於身體接觸所生起：『身體上苦楚、不愉快感受。』

Whatever is experienced as bodily pain, bodily discomfort, pain or discomfort born of bodily contact,

idaṃ vuccati, bhikkhave, dukkhaṃ.

比丘們！這就叫『苦』。

that is called pain.

第七節 ❦ 憂 domanassa (distress)

（二十三） 394. Katamañca, bhikkhave, domanassaṃ?

又，比丘們！什麼是『憂』？

And what is distress?

Yaṃ kho, bhikkhave, cetasikaṃ dukkhaṃ cetasikaṃ asātaṃ manosamphassajaṃ dukkhaṃ asātaṃ vedayitaṃ,

凡是，比丘們！由於心理接觸所生起：『心理上苦楚、不愉快感受。』

Whatever is experienced as mental pain, mental discomfort, pain or discomfort born of mental contact,

idaṃ vuccati, bhikkhave, domanassaṃ.

比丘們！這就叫『憂』。

that is called distress.

第八節 ❦ 惱 upāyāsa (despair)

（二十四） 395. Katamo ca, bhikkhave, upāyāso?

又，比丘們！什麼是『惱』？

And what is despair?

Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa āyāso upāyāso āyāsitattaṃ upāyāsitattaṃ,

凡是，比丘們！不論何時，受到各種不幸、痛苦之因緣影響，而產生：『惱亂、苦惱、憂惱、燥惱等心態。』

Whatever despair, despondency, desperation of anyone suffering from misfortune, touched by a painful thing,

ayaṃ vuccati, bhikkhave, upāyāso.

比丘們！這就叫『惱』。

that is called despair.

第九節 ❦ 怨憎會苦 appiyehi sampayoga dukkha

（二十五） 396. Katamo ca, bhikkhave, appiyehi sampayogo dukkho?

又，比丘們！什麼是『怨憎會苦』？

And what is the stress of association with the unbeloved?

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,

在這裡，凡有人：『遇到不愉快、不喜歡、不可意之色、聲、香、味、觸、法；或遇到任何不幸、傷害、困難、不安之事，如果交往、相遇、接觸、結合。』

There is the case where undesirable, unpleasing, unattractive sights, sounds, aromas, flavors, or tactile sensations occur to one; or one has connection, contact, relationship, interaction with those who wish one ill, who wish for one’s harm, who wish for one’s discomfort, who wish one no security from the yoke.

ayaṃ vuccati, bhikkhave, appiyehi sampayogo dukkho.

比丘們！這就叫『怨憎會苦』。

This is called the stress of association with the unbeloved.

第十節 ❦ 愛別離苦 piyāpāya dukkha

（二十六） 397. Katamo ca, bhikkhave, piyehi vippayogo dukkho?

又，比丘們！什麼是『愛別離苦』？

And what is the stress of separation from the loved?

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,

在這裡，凡有人：『與所感興趣、所喜歡、所愛之色、聲、香、味、觸、法塵境分離；對那些期望他幸運、富裕、舒適或安全者，如父母、兄弟、姊妹、朋友、同事、親戚等，與其分離，不能相見、親近、結合。』

There is the case where desirable, pleasing, attractive sights, sounds, aromas, flavors, or tactile sensations do not occur to one; or one has no connection, no contact, no relationship, no interaction with those who wish one well, who wish for one’s benefit, who wish for one’s comfort, who wish one security from the yoke, nor with one’s mother, father, brother, sister, friends, companions, or relatives.

ayaṃ vuccati, bhikkhave, piyehi vippayogo dukkho.

比丘們！這就叫『愛別離苦』。

This is called the stress of separation from the loved.

第十一節 ❦ 求不得苦 icchitālābha dukkha

（二十七） 398. Katamañca, bhikkhave, yampicchaṃ na labhati tampi dukkhaṃ?

又，比丘們！什麼是『求不得苦』？

And what is the stress of not getting what one wants?

一、 生 jāti

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.

比丘們！眾生受生之法則支配，生起這樣欲求：『哎呀！我們不願受生之法則支配，但願不再輪迴轉生！』但不是只靠欲求就可得到，這就是求不得苦。

In beings subject to birth, the wish arises, ‘O, may we not be subject to birth, and may birth not come to us.’ But this is not to be achieved by wishing. This is the stress of not getting what one wants.

二、 老 jarā

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.

比丘們！眾生受老之法則支配，生起這樣欲求：『哎呀！我們不願受老之法則支配，但願不再受老支配！』但不是只靠欲求就可得到，這就是求不得苦。

In beings subject to aging…

三、 病 byādhi

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.

比丘們！眾生受病之法則支配，生起這樣欲求：『哎呀！我們不願受病之法則支配，但願不再生病痛苦！』但不是只靠欲求就可得到，這就是求不得苦。

illness…

四、 死 maraṇa

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.

比丘們！眾生受死之法則支配，生起這樣欲求：『哎呀！我們不願受死之法則支配，但願永遠不死！』但不是只靠欲求就可得到，這就是求不得苦。

death…

五、 愁、悲、苦、憂、惱 sokaparidevadukkhadomanassupāyāsa

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.

比丘們！眾生受愁、悲、苦、憂、惱之法則支配，生起這樣欲求：『哎呀！我們不願受愁、悲、苦、憂、惱之法則支配，但願不再愁、悲、苦、憂、惱！』但不是只靠欲求就可得到，這就是『求不得苦』。

sorrow, lamentation, pain, distress, & despair, the wish arises, ‘O, may we not be subject to sorrow, lamentation, pain, distress, & despair, and may sorrow, lamentation, pain, distress, & despair not come to us.’ But this is not to be achieved by wishing. This is the stress of not getting what one wants.

第十二節 ❦ 五取蘊苦 pañcupādānakkhandhā dukkha

（二十八） 399. Katame ca, bhikkhave, saṅkhittena pañcupādānakkhandhā dukkhā?

又, 比丘們！什麼是『總括地說，五取蘊就是苦』？

And what are the five clinging-aggregates that, in short, are stress?

Seyyathidaṃ – rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.

也就是──➊ 『色取蘊』是苦、➋ 『受取蘊』是苦、➌ 『想取蘊』是苦、➍ 『行取蘊』是苦、➎ 『識取蘊』是苦！

Form as a clinging-aggregate, feeling as a clinging-aggregate, perception as a clinging-aggregate, fabrications as a clinging-aggregate, consciousness as a clinging-aggregate:

Ime vuccanti, bhikkhave, saṅkhittena pañcupādānakkhandhā dukkhā.

比丘們！這就叫『總括地說，五取蘊就是苦』。

These are called the five clinging-aggregates that, in short, are stress.

Idaṃ vuccati, bhikkhave, dukkhaṃ ariyasaccaṃ.

比丘們！這就叫『苦聖諦』。

This is called the noble truth of stress.

第二章 ✩ 集聖諦之解釋 Samudayasaccaniddeso

（二十九） 400. Katamañca, bhikkhave, dukkhasamudayaṃ [dukkhasamudayo (syā.)] ariyasaccaṃ?

又，比丘們！什麼是『苦之集聖諦』呢？

And what is the noble truth of the origination of stress?

Yāyaṃ taṇhā ponobbhavikā [ponobhavikā (sī. pī.)] nandīrāgasahagatā [nandirāgasahagatā (sī. syā. pī.)] tatratatrābhinandinī, seyyathidaṃ – ➊ kāmataṇhā ➋ bhavataṇhā ➌ vibhavataṇhā.

它就是渴愛，能導致輪迴再生、伴隨歡喜、貪愛，到處渴望，滿足歡愛，也就是：『➊ 慾愛──對於慾望之渴愛、➋ 有愛──對於生命之渴愛及➌ 無有愛──對於梵行之渴愛。』

The craving that makes for further becoming — accompanied by passion & delight, relishing now here & now there — i.e., craving for sensuality, craving for becoming, craving for non-becoming.

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

但是，比丘們！渴愛於何處生起，何處建立？只要，（身心）世界有誘人、可喜之事物，渴愛就在那裡生起和建立！

And where does this craving, when arising, arise? And where, when dwelling, does it dwell? Whatever seems endearing and agreeable in terms of the world: that is where this craving, when arising, arises. That is where, when dwelling, it dwells.

Kiñca loke piyarūpaṃ sātarūpaṃ?

而在──（身心）世界，什麼是誘人、可喜之事物呢？

And what seems endearing and agreeable in terms of the world?

第一節 ❦ 六根 cha-indriya

一、 眼 cakkhu

Cakkhu loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

對於──眼睛世界，只要有誘人、可喜之事物，渴愛就在那裡生起和建立！

The eye seems endearing and agreeable in terms of the world. That is where this craving, when arising, arises. That is where, when dwelling, it dwells.

二、 耳 sota

Sotaṃ loke…pe…

對於──耳朵世界，只要有誘人、可喜之事物，渴愛就在那裡生起和建立！

The ear…

三、 鼻 ghāna

ghānaṃ loke…

對於──鼻子世界，只要有誘人、可喜之事物，渴愛就在那裡生起和建立！

The nose…

四、 舌 jivhā

jivhā loke…

對於──舌頭世界，只要有誘人、可喜之事物，渴愛就在那裡生起和建立！

The tongue…

五、 身 kāya

kāyo loke…

對於──身體世界，只要有誘人、可喜之事物，渴愛就在那裡生起和建立！

The body…

六、 意 mano

mano loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

對於──意想世界，只要有誘人、可喜之事物，渴愛就在那裡生起和建立！

The intellect…

第二節 ❦ 六境 cha-visaya

一、 色 rūpa

Rūpā loke…

對於──形色世界，只要有誘人、可喜之事物，渴愛就在那裡生起和建立！

Forms…

二、 聲 sadda

saddā loke…

對於──聲音世界，只要有誘人、可喜之事物，渴愛就在那裡生起和建立！

Sounds…

三、 香 gandha

gandhā loke…

對於──香氣世界，只要有誘人、可喜之事物，渴愛就在那裡生起和建立！

Smells…

四、 味 rasa

rasā loke…

對於──味道世界，只要有誘人、可喜之事物，渴愛就在那裡生起和建立！

Tastes…

五、 觸 phoṭṭhabba

phoṭṭhabbā loke…

對於──觸摸世界，只要有誘人、可喜之事物，渴愛就在那裡生起和建立！

Tactile sensations…

六、 法 dhamma

dhammā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

對於──萬法世界，只要有誘人、可喜之事物，渴愛就在那裡生起和建立！

Ideas…

第三節 ❦ 六識 cha-viññāṇa

一、 眼識 cakkhuviññāṇa

Cakkhuviññāṇaṃ loke…

對於──眼識世界，只要有誘人、可喜之事物，渴愛就在那裡生起和建立！

Eye-consciousness…

二、 耳識 sotaviññāṇa

sotaviññāṇaṃ loke…

對於──耳識世界，只要有誘人、可喜之事物，渴愛就在那裡生起和建立！

Ear-consciousness…

三、 鼻識 ghānaviññāṇa

ghānaviññāṇaṃ loke…

對於──鼻識世界，只要有誘人、可喜之事物，渴愛就在那裡生起和建立！

Nose-consciousness…

四、 舌識 jivhāviññāṇa

jivhāviññāṇaṃ loke…

對於──舌識世界，只要有誘人、可喜之事物，渴愛就在那裡生起和建立！

Tongue-consciousness…

五、 身識 kāyaviññāṇa

kāyaviññāṇaṃ loke…

對於──身識世界，只要有誘人、可喜之事物，渴愛就在那裡生起和建立！

Body-consciousness…

六、 意識 manoviññāṇa

manoviññāṇaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

對於──意識世界，只要有誘人、可喜之事物，渴愛就在那裡生起和建立！

Intellect-consciousness…

第四節 ❦ 六觸 cha-phassa

一、 眼觸 cakkhusamphassa

Cakkhusamphasso loke…

對於──眼觸世界，只要有誘人、可喜之事物，渴愛就在那裡生起和建立！

Eye-contact…

二、 耳觸 sotasamphassa

sotasamphasso loke…

對於──耳觸世界，只要有誘人、可喜之事物，渴愛就在那裡生起和建立！

Ear-contact…

三、 鼻觸 ghānasamphassa

ghānasamphasso loke…

對於──鼻觸世界，只要有誘人、可喜之事物，渴愛就在那裡生起和建立！

Nose-contact…

四、 舌觸 jivhāsamphassa

jivhāsamphasso loke…

對於──舌觸世界，只要有誘人、可喜之事物，渴愛就在那裡生起和建立！

Tongue-contact…

五、 身觸 kāyasamphassa

kāyasamphasso loke…

對於──身觸世界，只要有誘人、可喜之事物，渴愛就在那裡生起和建立！

Body-contact…

六、 意觸 manosamphassa

manosamphasso loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

對於──意觸世界，只要有誘人、可喜之事物，渴愛就在那裡生起和建立！

Intellect-contact…

第五節 ❦ 六受 cha-vedanā

一、 眼觸所生之受 cakkhusamphassajā

Cakkhusamphassajā vedanā loke…

對於──眼觸所生之受世界，只要有誘人、可喜之事物，渴愛就在那裡生起和建立！

Feeling born of eye-contact…

二、 耳觸所生之受 sotasamphassajā

sotasamphassajā vedanā loke…

對於──耳觸所生之受世界，只要有誘人、可喜之事物，渴愛就在那裡生起和建立！

Feeling born of ear-contact…

三、 鼻觸所生之受 ghānasamphassajā

ghānasamphassajā vedanā loke…

對於──鼻觸所生之受世界，只要有誘人、可喜之事物，渴愛就在那裡生起和建立！

Feeling born of nose-contact…

四、 舌觸所生之受 jivhāsamphassajā

jivhāsamphassajā vedanā loke…

對於──舌觸所生之受世界，只要有誘人、可喜之事物，渴愛就在那裡生起和建立！

Feeling born of tongue-contact…

五、 身觸所生之受 kāyasamphassajā

kāyasamphassajā vedanā loke…

對於──身觸所生之受世界，只要有誘人、可喜之事物，渴愛就在那裡生起和建立！

Feeling born of body-contact…

六、 意觸所生之受 manosamphassajā

manosamphassajā vedanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

對於──意觸所生之受世界，只要有誘人、可喜之事物，渴愛就在那裡生起和建立！

Feeling born of intellect-contact…

第六節 ❦ 六想 cha-saññā

一、 色想 rūpasaññā

Rūpasaññā loke…

對於──認知色塵所生之想世界，只要有誘人、可喜之事物，渴愛就在那裡生起和建立！

Perception of forms…

二、 聲想 saddasaññā

saddasaññā loke…

對於──認知聲塵所生之想世界，只要有誘人、可喜之事物，渴愛就在那裡生起和建立！

Perception of sounds…

三、 香想 gandhasaññā

gandhasaññā loke…

對於──認知香塵所生之想世界，只要有誘人、可喜之事物，渴愛就在那裡生起和建立！

Perception of smells…

四、 味想 rasasaññā

rasasaññā loke…

對於──認知味塵所生之想世界，只要有誘人、可喜之事物，渴愛就在那裡生起和建立！

Perception of tastes…

五、 觸想 phoṭṭhabbasaññā

phoṭṭhabbasaññā loke…

對於──認知觸塵所生之想世界，只要有誘人、可喜之事物，渴愛就在那裡生起和建立！

Perception of tactile sensations…

六、 法想 dhammasaññā

dhammasaññā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

對於──認知法塵所生之想世界，只要有誘人、可喜之事物，渴愛就在那裡生起和建立！

Perception of ideas…

第七節 ❦ 六思 cha-sañcetanā

一、 色思 rūpasañcetanā

Rūpasañcetanā loke…

對於──思惟色塵所生之思世界，只要有誘人、可喜之事物，渴愛就在那裡生起和建立！

Intention for forms…

二、 聲思 saddasañcetanā

saddasañcetanā loke…

對於──思惟聲塵所生之思世界，只要有誘人、可喜之事物，渴愛就在那裡生起和建立！

Intention for sounds…

三、 香思 gandhasañcetanā

gandhasañcetanā loke…

對於──思惟香塵所生之思世界，只要有誘人、可喜之事物，渴愛就在那裡生起和建立！

Intention for smells…

四、 味思 rasasañcetanā

rasasañcetanā loke…

對於──思惟味塵所生之思世界，只要有誘人、可喜之事物，渴愛就在那裡生起和建立！

Intention for tastes…

五、 觸思 phoṭṭhabbasañcetanā

phoṭṭhabbasañcetanā loke…

對於──思惟觸塵所生之思世界，只要有誘人、可喜之事物，渴愛就在那裡生起和建立！

Intention for tactile sensations…

六、 法思 dhammasañcetanā

dhammasañcetanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

對於──思惟法塵所生之思世界，只要有誘人、可喜之事物，渴愛就在那裡生起和建立！

Intention for ideas…

第八節 ❦ 六愛 cha-taṇhā

一、 色愛 rūpataṇhā

Rūpataṇhā loke…

對於──渴愛色塵所生之愛世界，只要有誘人、可喜之事物，渴愛就在那裡生起和建立！

Craving for forms…

二、 聲愛 saddataṇhā

saddataṇhā loke…

對於──渴愛聲塵所生之愛世界，只要有誘人、可喜之事物，渴愛就在那裡生起和建立！

Craving for sounds…

三、 香愛 gandhataṇhā

gandhataṇhā loke…

對於──渴愛香塵所生之愛世界，只要有誘人、可喜之事物，渴愛就在那裡生起和建立！

Craving for smells…

四、 味愛 rasataṇhā

rasataṇhā loke…

對於──渴愛味塵所生之愛世界，只要有誘人、可喜之事物，渴愛就在那裡生起和建立！

Craving for tastes…

五、 觸愛 phoṭṭhabbataṇhā

phoṭṭhabbataṇhā loke…

對於──渴愛觸塵所生之愛世界，只要有誘人、可喜之事物，渴愛就在那裡生起和建立！

Craving for tactile sensations…

六、 法愛 dhammataṇhā

dhammataṇhā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

對於──渴愛法塵所生之愛世界，只要有誘人、可喜之事物，渴愛就在那裡生起和建立！

Craving for ideas…

第九節 ❦ 六尋 cha-vitakkā

一、 色尋 rūpavitakkā

Rūpavitakko loke…

對於──尋求色塵所生之尋世界，只要有誘人、可喜之事物，渴愛就在那裡生起和建立！

Thought directed at forms…

二、 聲尋 saddavitakkā

saddavitakko loke…

對於──尋求聲塵所生之尋世界，只要有誘人、可喜之事物，渴愛就在那裡生起和建立！

Thought directed at sounds…

三、 香尋 gandhavitakkā

gandhavitakko loke…

對於──尋求香塵所生之尋世界，只要有誘人、可喜之事物，渴愛就在那裡生起和建立！

Thought directed at smells…

四、 味尋 rasavitakkā

rasavitakko loke…

對於──尋求味塵所生之尋世界，只要有誘人、可喜之事物，渴愛就在那裡生起和建立！

Thought directed at tastes…

五、 觸尋 phoṭṭhabbavitakkā

phoṭṭhabbavitakko loke…

對於──尋求觸塵所生之尋世界，只要有誘人、可喜之事物，渴愛就在那裡生起和建立！

Thought directed at tactile sensations…

六、 法尋 dhammavitakkā

dhammavitakko loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

對於──尋求法塵所生之尋世界，只要有誘人、可喜之事物，渴愛就在那裡生起和建立！

Thought directed at ideas…

第十節 ❦ 六伺 cha-vicārā

一、 色伺 rūpavicārā

Rūpavicāro loke…

對於──細察色塵所生之伺世界，只要有誘人、可喜之事物，渴愛就在那裡生起和建立！

Evaluation of forms…

二、 聲伺 saddavicārā

saddavicāro loke…

對於──細察聲塵所生之伺世界，只要有誘人、可喜之事物，渴愛就在那裡生起和建立！

Evaluation of sounds…

三、 香伺 gandhavicārā

gandhavicāro loke…

對於──細察香塵所生之伺世界，只要有誘人、可喜之事物，渴愛就在那裡生起和建立！

Evaluation of smells…

四、 味伺 rasavicārā

rasavicāro loke…

對於──細察味塵所生之伺世界，只要有誘人、可喜之事物，渴愛就在那裡生起和建立！

Evaluation of tastes…

五、 觸伺 phoṭṭhabbavicārā

phoṭṭhabbavicāro loke…

對於──細察觸塵所生之伺世界，只要有誘人、可喜之事物，渴愛就在那裡生起和建立！

Evaluation of tactile sensations…

六、 法伺 dhammavicārā

dhammavicāro loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

對於──細察法塵所生之伺世界，只要有誘人、可喜之事物，渴愛就在那裡生起和建立！

Evaluation of ideas seems endearing and agreeable in terms of the world. That is where this craving, when arising, arises. That is where, when dwelling, it dwells.

Idaṃ vuccati, bhikkhave, dukkhasamudayaṃ ariyasaccaṃ.

比丘們！這就叫『苦集聖諦』。

This is called the noble truth of the origination of stress.

第三章 ✩ 滅聖諦之解釋 Nirodhasaccaniddeso

（三十） 401. Katamañca, bhikkhave, dukkhanirodhaṃ [dukkhanirodho (syā.)] ariyasaccaṃ?

又，比丘們！什麼是『苦滅聖諦』呢？

And what is the noble truth of the cessation of stress?

Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo.

它是渴愛之完全離染、滅盡、捨棄、捨離、解脫、無執。

The remainderless fading & cessation, renunciation, relinquishment, release, & letting go of that very craving.

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

但是，比丘們！渴愛於何處捨棄，何處息滅？只要，（身心）世界有誘人、可喜之事物，渴愛就在那裡捨棄和息滅！

And where, when being abandoned, is this craving abandoned? And where, when ceasing, does it cease? Whatever seems endearing and agreeable in terms of the world: that is where, when being abandoned, this craving is abandoned. That is where, when ceasing, it ceases.

Kiñca loke piyarūpaṃ sātarūpaṃ?

而在──（身心）世界，什麼是誘人、可喜之事物呢？

And what seems endearing and agreeable in terms of the world?

第一節 ❦ 六根 cha-indriya

一、 眼 cakkhu

Cakkhu loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

對於──眼睛世界，只要有誘人、可喜之事物，渴愛就在那裡捨棄和息滅！

The eye seems endearing and agreeable in terms of the world. That is where, when being abandoned, this craving is abandoned. That is where, when ceasing, it ceases.

二、 耳 sota

Sotaṃ loke…pe…

對於──耳朵世界，只要有誘人、可喜之事物，渴愛就在那裡捨棄和息滅！

The ear…

三、 鼻 ghāna

ghānaṃ loke…

對於──鼻子世界，只要有誘人、可喜之事物，渴愛就在那裡捨棄和息滅！

The nose…

四、 舌 jivhā

jivhā loke…

對於──舌頭世界，只要有誘人、可喜之事物，渴愛就在那裡捨棄和息滅！

The tongue…

五、 身 kāya

kāyo loke…

對於──身體世界，只要有誘人、可喜之事物，渴愛就在那裡捨棄和息滅！

The body…

六、 意 mano

mano loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

對於──意想世界，只要有誘人、可喜之事物，渴愛就在那裡捨棄和息滅！

The intellect…

第二節 ❦ 六境 cha-visaya

一、 色 rūpa

Rūpā loke…

對於──形色世界，只要有誘人、可喜之事物，渴愛就在那裡捨棄和息滅！

Forms…

二、 聲 sadda

saddā loke…

對於──聲音世界，只要有誘人、可喜之事物，渴愛就在那裡捨棄和息滅！

Sounds…

三、 香 gandha

gandhā loke…

對於──香氣世界，只要有誘人、可喜之事物，渴愛就在那裡捨棄和息滅！

Smells…

四、 味 rasa

rasā loke…

對於──味道世界，只要有誘人、可喜之事物，渴愛就在那裡捨棄和息滅！

Tastes…

五、 觸 phoṭṭhabba

phoṭṭhabbā loke…

對於──觸摸世界，只要有誘人、可喜之事物，渴愛就在那裡捨棄和息滅！

Tactile sensations…

六、 法 dhamma

dhammā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

對於──萬法世界，只要有誘人、可喜之事物，渴愛就在那裡捨棄和息滅！

Ideas…

第三節 ❦ 六識 cha-viññāṇa

一、 眼識 cakkhuviññāṇa

Cakkhuviññāṇaṃ loke…

對於──眼識世界，只要有誘人、可喜之事物，渴愛就在那裡捨棄和息滅！

Eye-consciousness…

二、 耳識 sotaviññāṇa

sotaviññāṇaṃ loke…

對於──耳識世界，只要有誘人、可喜之事物，渴愛就在那裡捨棄和息滅！

Ear-consciousness…

三、 鼻識 ghānaviññāṇa

ghānaviññāṇaṃ loke…

對於──鼻識世界，只要有誘人、可喜之事物，渴愛就在那裡捨棄和息滅！

Nose-consciousness…

四、 舌識 jivhāviññāṇa

jivhāviññāṇaṃ loke…

對於──舌識世界，只要有誘人、可喜之事物，渴愛就在那裡捨棄和息滅！

Tongue-consciousness…

五、 身識 kāyaviññāṇa

kāyaviññāṇaṃ loke…

對於──身識世界，只要有誘人、可喜之事物，渴愛就在那裡捨棄和息滅！

Body-consciousness…

六、 意識 manoviññāṇa

manoviññāṇaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

對於──意識世界，只要有誘人、可喜之事物，渴愛就在那裡捨棄和息滅！

Intellect-consciousness…

第四節 ❦ 六觸 cha-phassa

一、 眼觸 cakkhusamphassa

Cakkhusamphasso loke…

對於──眼觸世界，只要有誘人、可喜之事物，渴愛就在那裡捨棄和息滅！

Eye-contact…

二、 耳觸 sotasamphassa

sotasamphasso loke…

對於──耳觸世界，只要有誘人、可喜之事物，渴愛就在那裡捨棄和息滅！

Ear-contact…

三、 鼻觸 ghānasamphassa

ghānasamphasso loke…

對於──鼻觸世界，只要有誘人、可喜之事物，渴愛就在那裡捨棄和息滅！

Nose-contact…

四、 舌觸 jivhāsamphassa

jivhāsamphasso loke…

對於──舌觸世界，只要有誘人、可喜之事物，渴愛就在那裡捨棄和息滅！

Tongue-contact…

五、 身觸 kāyasamphassa

kāyasamphasso loke…

對於──身觸世界，只要有誘人、可喜之事物，渴愛就在那裡捨棄和息滅！

Body-contact…

六、 意觸 manosamphassa

manosamphasso loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

對於──意觸世界，只要有誘人、可喜之事物，渴愛就在那裡捨棄和息滅！

Intellect-contact…

第五節 ❦ 六受 cha-vedanā

一、 眼觸所生之受 cakkhusamphassajā vedanā

Cakkhusamphassajā vedanā loke…

對於──眼觸所生之受世界，只要有誘人、可喜之事物，渴愛就在那裡捨棄和息滅！

Feeling born of eye-contact…

二、 耳觸所生之受 sotasamphassajā vedanā

sotasamphassajā vedanā loke …

對於──耳觸所生之受世界，只要有誘人、可喜之事物，渴愛就在那裡捨棄和息滅！

Feeling born of ear-contact…

三、 鼻觸所生之受 ghānasamphassajā vedanā

ghānasamphassajā vedanā loke…

對於──鼻觸所生之受世界，只要有誘人、可喜之事物，渴愛就在那裡捨棄和息滅！

Feeling born of nose-contact…

四、 舌觸所生之受 jivhāsamphassajā vedanā

jivhāsamphassajā vedanā loke…

對於──舌觸所生之受世界，只要有誘人、可喜之事物，渴愛就在那裡捨棄和息滅！

Feeling born of tongue-contact…

五、 身觸所生之受 kāyasamphassajā vedanā

kāyasamphassajā vedanā loke…

對於──身觸所生之受世界，只要有誘人、可喜之事物，渴愛就在那裡捨棄和息滅！

Feeling born of body-contact…

六、 意觸所生之受 manosamphassajā vedanā

manosamphassajā vedanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

對於──意觸所生之受世界，只要有誘人、可喜之事物，渴愛就在那裡捨棄和息滅！

Feeling born of intellect-contact…

第六節 ❦ 六想 cha-saññā

一、 色想 rūpasaññā

Rūpasaññā loke…

對於──認知色塵所生之想世界，只要有誘人、可喜之事物，渴愛就在那裡捨棄和息滅！

Perception of forms…

二、 聲想 saddasaññā

saddasaññā loke…

對於──認知聲塵所生之想世界，只要有誘人、可喜之事物，渴愛就在那裡捨棄和息滅！

Perception of sounds…

三、 香想 gandhasaññā

gandhasaññā loke…

對於──認知香塵所生之想世界，只要有誘人、可喜之事物，渴愛就在那裡捨棄和息滅！

Perception of smells…

四、 味想 rasasaññā

rasasaññā loke…

對於──認知味塵所生之想世界，只要有誘人、可喜之事物，渴愛就在那裡捨棄和息滅！

Perception of tastes…

五、 觸想 phoṭṭhabbasaññā

phoṭṭhabbasaññā loke…

對於──認知觸塵所生之想世界，只要有誘人、可喜之事物，渴愛就在那裡捨棄和息滅！

Perception of tactile sensations…

六、 法想 dhammasaññā

dhammasaññā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

對於──認知法塵所生之想世界，只要有誘人、可喜之事物，渴愛就在那裡捨棄和息滅！

Perception of ideas…

第七節 ❦ 六思 cha-sañcetanā

一、 色思 rūpasañcetanā

Rūpasañcetanā loke…

對於──思惟色塵所生之思世界，只要有誘人、可喜之事物，渴愛就在那裡捨棄和息滅！

Intention for forms…

二、 聲思 saddasañcetanā

saddasañcetanā loke…

對於──思惟聲塵所生之思世界，只要有誘人、可喜之事物，渴愛就在那裡捨棄和息滅！

Intention for sounds…

三、 香思 gandhasañcetanā

gandhasañcetanā loke…

對於──思惟香塵所生之思世界，只要有誘人、可喜之事物，渴愛就在那裡捨棄和息滅！

Intention for smells…

四、 味思 rasasañcetanā

rasasañcetanā loke…

對於──思惟味塵所生之思世界，只要有誘人、可喜之事物，渴愛就在那裡捨棄和息滅！

Intention for tastes…

五、 觸思 phoṭṭhabbasañcetanā

phoṭṭhabbasañcetanā loke…

對於──思惟觸塵所生之思世界，只要有誘人、可喜之事物，渴愛就在那裡捨棄和息滅！

Intention for tactile sensations…

六、 法思 dhammasañcetanā

dhammasañcetanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

對於──思惟法塵所生之思世界，只要有誘人、可喜之事物，渴愛就在那裡捨棄和息滅！

Intention for ideas…

第八節 ❦ 六愛 cha-taṇhā

一、 色愛 rūpataṇhā

Rūpataṇhā loke…

對於──渴愛色塵所生之愛世界，只要有誘人、可喜之事物，渴愛就在那裡捨棄和息滅！

Craving for forms…

二、 聲愛 saddataṇhā

saddataṇhā loke…

對於──渴愛聲塵所生之愛世界，只要有誘人、可喜之事物，渴愛就在那裡捨棄和息滅！

Craving for sounds…

三、 香愛 gandhataṇhā

gandhataṇhā loke…

對於──渴愛香塵所生之愛世界，只要有誘人、可喜之事物，渴愛就在那裡捨棄和息滅！

Craving for smells…

四、 味愛 rasataṇhā

rasataṇhā loke…

對於──渴愛味塵所生之愛世界，只要有誘人、可喜之事物，渴愛就在那裡捨棄和息滅！

Craving for tastes…

五、 觸愛 phoṭṭhabbataṇhā

phoṭṭhabbataṇhā loke…

對於──渴愛觸塵所生之愛世界，只要有誘人、可喜之事物，渴愛就在那裡捨棄和息滅！

Craving for tactile sensations…

六、 法愛 dhammataṇhā

dhammataṇhā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

對於──渴愛法塵所生之愛世界，只要有誘人、可喜之事物，渴愛就在那裡捨棄和息滅！

Craving for ideas…

第九節 ❦ 六尋 cha-vitakkā

一、 色尋 rūpavitakkā

Rūpavitakko loke…

對於──尋求色塵所生之尋世界，只要有誘人、可喜之事物，渴愛就在那裡捨棄和息滅！

Thought directed at forms…

二、 聲尋 saddavitakkā

saddavitakko loke…

對於──尋求聲塵所生之尋世界，只要有誘人、可喜之事物，渴愛就在那裡捨棄和息滅！

Thought directed at sounds…

三、 香尋 gandhavitakkā

gandhavitakko loke…

對於──尋求香塵所生之尋世界，只要有誘人、可喜之事物，渴愛就在那裡捨棄和息滅！

Thought directed at smells…

四、 味尋 rasavitakkā

rasavitakko loke…

對於──尋求味塵所生之尋世界，只要有誘人、可喜之事物，渴愛就在那裡捨棄和息滅！

Thought directed at tastes…

五、 觸尋 phoṭṭhabbavitakkā

phoṭṭhabbavitakko loke…

對於──尋求觸塵所生之尋世界，只要有誘人、可喜之事物，渴愛就在那裡捨棄和息滅！

Thought directed at tactile sensations…

六、 法尋 dhammavitakkā

dhammavitakko loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

對於──尋求法塵所生之尋世界，只要有誘人、可喜之事物，渴愛就在那裡捨棄和息滅！

Thought directed at ideas…

第十節 ❦ 六伺 cha-vicārā

一、 色伺 rūpavicārā

Rūpavicāro loke…

對於──細察色塵所生之伺世界，只要有誘人、可喜之事物，渴愛就在那裡捨棄和息滅！

Evaluation of forms…

二、 聲伺 saddavicārā

saddavicāro loke…

對於──細察聲塵所生之伺世界，只要有誘人、可喜之事物，渴愛就在那裡捨棄和息滅！

Evaluation of sounds…

三、 香伺 gandhavicārā

gandhavicāro loke…

對於──細察香塵所生之伺世界，只要有誘人、可喜之事物，渴愛就在那裡捨棄和息滅！

Evaluation of smells…

四、 味伺 rasavicārā

rasavicāro loke…

對於──細察味塵所生之伺世界，只要有誘人、可喜之事物，渴愛就在那裡捨棄和息滅！

Evaluation of tastes…

五、 觸伺 phoṭṭhabbavicārā

phoṭṭhabbavicāro loke…

對於──細察觸塵所生之伺世界，只要有誘人、可喜之事物，渴愛就在那裡捨棄和息滅！

Evaluation of tactile sensations…

六、 法伺 dhammavicārā

dhammavicāro loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

對於──細察法塵所生之伺世界，只要有誘人、可喜之事物，渴愛就在那裡捨棄和息滅！

Evaluation of ideas seems endearing and agreeable in terms of the world. That is where, when being abandoned, this craving is abandoned. That is where, when ceasing, it ceases.

Idaṃ vuccati, bhikkhave, dukkhanirodhaṃ ariyasaccaṃ.

比丘們！這就叫『苦滅聖諦』。

This is called the noble truth of the cessation of stress.

第四章 ✩ 道聖諦之解釋 Maggasaccaniddeso

（三十一） 402. Katamañca, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṃ?

又，比丘們！什麼是『到達苦滅之道跡聖諦』呢？

And what is the noble truth of the path of practice leading to the cessation of stress?

Ayameva ariyo aṭṭhaṅgiko maggo seyyathidaṃ – ➊ sammādiṭṭhi ➋ sammāsaṅkappo ➌ sammāvācā ➍ sammākammanto ➎ sammāājīvo ➏ sammāvāyāmo ➐ sammāsati ➑ sammāsamādhi.

那就是『八聖道分』，也就是──➊ 正見、➋ 正思惟、➌ 正語、➍ 正業、➎ 正命、➏ 正精進、➐ 正念、➑ 正定。

Just this very noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

第一節 ❦ 正見 sammādiṭṭhi

Katamā ca, bhikkhave, sammādiṭṭhi?

又，比丘們！什麼是『正見』呢？

And what is right view?

Yaṃ kho, bhikkhave, ➊ dukkhe ñāṇaṃ, ➋ dukkhasamudaye ñāṇaṃ, ➌ dukkhanirodhe ñāṇaṃ, ➍ dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ,

凡是，比丘們！➊ 洞察：『苦聖諦』、➋ 洞察：『苦之集聖諦』、➌ 洞察：『苦之滅聖諦』、➍ 洞察：『到達苦滅之道跡聖諦』。

Knowledge with regard to stress, knowledge with regard to the origination of stress, knowledge with regard to the cessation of stress, knowledge with regard to the way of practice leading to the cessation of stress:

ayaṃ vuccati, bhikkhave, sammādiṭṭhi.

比丘們！這就叫『正見』。

This is called right view.

第二節 ❦ 正思惟 sammāsaṅkappa

Katamo ca, bhikkhave, sammāsaṅkappo?

又，比丘們！什麼是『正思惟』呢？

And what is right resolve?

➊ Nekkhammasaṅkappo ➋ abyāpādasaṅkappo ➌ avihiṃsāsaṅkappo,

➊ 『離愛欲』之思惟，➋ 『無瞋心』之思惟、➌ 『不害人』之思惟。

Aspiring to renunciation, to freedom from ill will, to harmlessness:

ayaṃ vuccati bhikkhave, sammāsaṅkappo.

比丘們！這就叫『正思惟』。

This is called right resolve.

第三節 ❦ 正語 sammāvācā

Katamā ca, bhikkhave, sammāvācā?

又，比丘們！什麼是『正語』呢？

And what is right speech?

➊ Musāvādā veramaṇī [veramaṇi (ka.)] ➋ pisuṇāya vācāya veramaṇī ➌ pharusāya vācāya veramaṇī ➍ samphappalāpā veramaṇī,

➊ 遠離『妄語』、➋ 遠離『離間語』、➌ 遠離『粗惡語』、➍ 遠離『雜穢綺語』。

Abstaining from lying, from divisive speech, from abusive speech, & from idle chatter:

ayaṃ vuccati, bhikkhave, sammāvācā.

比丘們！這就叫『正語』。

This is called right speech.

第四節 ❦ 正業 sammākammanta

Katamo ca, bhikkhave, sammākammanto?

又，比丘們！什麼是『正業』呢？

And what is right action?

➊ Pāṇātipātā veramaṇī ➋ adinnādānā veramaṇī ➌ kāmesumicchācārā veramaṇī,

➊ 遠離『殺生』，➋ 遠離『不與取』，➌ 遠離『邪婬』。

Abstaining from taking life, from stealing, & from illicit sex.

ayaṃ vuccati, bhikkhave, sammākammanto.

比丘們！這就叫『正業』。

This is called right action.

第五節 ❦ 正命 sammāājīva

Katamo ca, bhikkhave, sammāājīvo?

又，比丘們！什麼是『正當活命』呢？

And what is right livelihood?

Idha, bhikkhave, ariyasāvako micchāājīvaṃ pahāya sammāājīvena jīvitaṃ kappeti,

在這裡，比丘們！聖弟子：『不以，錯誤方式營取生活；而以，正確方式經營生活。』

There is the case where a disciple of the noble ones, having abandoned dishonest livelihood, keeps his life going with right livelihood:

ayaṃ vuccati, bhikkhave, sammāājīvo.

比丘們！這就叫『正當活命』。

This is called right livelihood.

第六節 ❦ 正精進 sammāvāyāma

Katamo ca, bhikkhave, sammāvāyāmo?

又，比丘們！什麼是『正精進』呢？

And what is right effort?

Idha, bhikkhave, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ ➊ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati;

在這裡，比丘們！比丘下定決心，精進努力，振奮心志，全力以赴：『➊ 防惡──防止未生之惡行、不善心念』令不生起；

There is the case where a monk generates desire, endeavors, arouses persistence, upholds & exerts his intent for the sake of the non-arising of evil, unskillful qualities that have not yet arisen.

uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ ➋ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati;

下定決心，精進努力，振奮心志，全力以赴：『➋ 斷惡──捨離已生之惡行、不善心念』令永斷除；

… for the sake of the abandoning of evil, unskillful qualities that have arisen.

anuppannānaṃ kusalānaṃ dhammānaṃ ➌ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati;

下定決心，精進努力，振奮心志，全力以赴：『➌ 修善──開展未生之善行及心念』令其生起；

… for the sake of the arising of skillful qualities that have not yet arisen.

uppannānaṃ kusalānaṃ dhammānaṃ ➍ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.

下定決心，精進努力，振奮心志，全力以赴：『➍ 成善──保持已生之善行及心念』令不退失、不惑亂、增長幸福、成熟廣大、修習圓滿。

… (and) for the maintenance, non-confusion, increase, plenitude, development, & culmination of skillful qualities that have arisen:

Ayaṃ vuccati, bhikkhave, sammāvāyāmo.

比丘們！這就叫『正精進』。

This is called right effort.

第七節 ❦ 正念 sammāsati

Katamā ca, bhikkhave, sammāsati?

又，比丘們！什麼是『正念』呢？

And what is right mindfulness?

Idha, bhikkhave, bhikkhu ➊ kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ;

在這裡，比丘們！比丘隨時，➊ 在身體中，詳細觀看、立即發現（五蘊）身體，持續保持熱誠、正知、正念，於此──（身心）世界中，應可除去過去之貪愛、憂惱！

There is the case where a monk remains focused on the body in & of itself — ardent, alert, & mindful — putting aside greed & distress with reference to the world.

➋ vedanāsu vedanānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ;

隨時，➋ 在感受中，詳細觀看、立即發現（苦樂）感受，持續保持熱誠、正知、正念，於此──（身心）世界中，應可除去過去之貪愛、憂惱！

He remains focused on feelings in & of themselves…

➌ citte cittānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ;

隨時，➌ 在內心中，詳細觀看、立即發現種種心意，持續保持熱誠、正知、正念，於此──（身心）世界中，應可除去過去之貪愛、憂惱！

the mind in & of itself…

➍ dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.

隨時，➍ 在諸法中，詳細觀看、立即發現佛法真理，持續保持熱誠、正知、正念，於此──（身心）世界中，應可除去過去之貪愛、憂惱！

mental qualities in & of themselves — ardent, alert, & mindful — putting aside greed & distress with reference to the world.

Ayaṃ vuccati, bhikkhave, sammāsati.

比丘們！這就叫『正念』。

This is called right mindfulness.

第八節 ❦ 正定 sammāsamādhi

Katamo ca, bhikkhave, sammāsamādhi?

又，比丘們！什麼是『正定』呢？

And what is right concentration?

Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ ➊ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.

在這裡，比丘們！比丘捨離慾愛、不善法，有尋、有伺，➊ 由『離生喜、樂』，達初禪而住；

There is the case where a monk — quite withdrawn from sensuality, withdrawn from unskillful (mental) qualities — enters & remains in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation.

Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ ➋ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati.

尋、伺停止，內心完全明淨，心成一境，無尋、無伺，➋ 由『定生喜、樂』，達第二禪而住；

With the stilling of directed thoughts & evaluations, he enters & remains in the second jhana: rapture & pleasure born of composure, unification of awareness free from directed thought & evaluation — internal assurance.

Pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti ‘➌ upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati.

更捨離喜而住，正念正知，身感無喜之樂，如同諸聖者所說：『➌ 捨念樂住』，達第三禪而住。

With the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhana, of which the Noble Ones declare, ‘Equanimous & mindful, he has a pleasant abiding.’

Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ ➍ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.

其次，捨樂離苦，以前所感受之喜、憂皆滅故，成為──不苦、不樂、『➍ 捨念遍淨』，達第四禪而住。

With the abandoning of pleasure & pain — as with the earlier disappearance of elation & distress — he enters & remains in the fourth jhana: purity of equanimity & mindfulness, neither pleasure nor pain.

Ayaṃ vuccati, bhikkhave, sammāsamādhi.

比丘們！這就叫『正定』。

This is called right concentration.

Idaṃ vuccati, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṃ.

比丘們！這就叫『到達苦滅之道跡聖諦』。

This is called the noble truth of the path of practice leading to the cessation of stress.

（三十二） 403. ⑴ Iti ajjhattaṃ vā dhammesu dhammānupassī viharati, ⑵ bahiddhā vā dhammesu dhammānupassī viharati, ⑶ ajjhattabahiddhā vā dhammesu dhammānupassī viharati.

像這樣，⑴ 隨時──在諸法中，從內六處，詳細觀看、立即發現佛法真理；⑵ 隨時──在諸法中，從外六處，詳細觀看、立即發現佛法真理；⑶ 或者，同時──在諸法中，從內、外六處，詳細觀看、立即發現佛法真理。

In this way he remains focused internally on mental qualities in & of themselves, or externally on mental qualities in & of themselves, or both internally & externally on mental qualities in & of themselves.

⑷ samudayadhammānupassī vā dhammesu viharati, ⑸ vayadhammānupassī vā dhammesu viharati, ⑹ samudayavayadhammānupassī vā dhammesu viharati.

⑷ 隨時──詳細觀看、立即發現佛法真理中之集聖諦；⑸ 隨時──詳細觀看、立即發現佛法真理中之滅聖諦；⑹ 或者，同時──詳細觀看、立即發現佛法真理中之集、滅聖諦。

Or he remains focused on the phenomenon of origination with regard to mental qualities, on the phenomenon of passing away with regard to mental qualities, or on the phenomenon of origination & passing away with regard to mental qualities.

⑺ ‘atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti ⑻ yāvadeva ñāṇamattāya paṭissatimattāya ⑼ anissito ca viharati, ⑽ na ca kiñci loke upādiyati.

⑺ 而且，他隨時正念現前：『這是諸法！』⑻ 修成，只有獨自觀智和獨自覺照之境界；⑼ 此外，無所依止，⑽ 不再執著──（身心）世界任何事物！

Or his mindfulness that ‘There are mental qualities’ is maintained to the extent of knowledge & remembrance. And he remains independent, unsustained by (not clinging to) anything in the world.

Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu.

比丘們！這就是──比丘隨時，在諸法中，詳細觀看、立即發現佛法真理，亦即就『四聖諦』（詳細觀看、立即發現佛法真理）。

This is how a monk remains focused on mental qualities in & of themselves with reference to the four noble truths…

───Saccapabbaṃ niṭṭhitaṃ. 觀四聖諦結束───

───Dhammānupassanā niṭṭhitā. 觀法念住結束───

♨ 第七篇 四念住修習成果 (Conclusion)

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

如果有任何人，比丘們！依此，修習四念住七年，可以，期望得到兩種果報中之一種：『現生，得最上智慧；或者，如果五蘊仍然存在，則得不還果。』

Now, if anyone would develop these four frames of reference in this way for seven years, one of two fruits can be expected for him: either gnosis right here & now, or — if there be any remnant of clinging-sustenance — non-return.

Tiṭṭhantu, bhikkhave, sattavassāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya cha vassāni…pe…

不用說七年，比丘們！如果有任何人，比丘們！依此，修習四念住六年，可以，期望得到兩種果報中之一種：『現生，得最上智慧；或者，如果五蘊仍然存在，則得不還果。』

Let alone seven years. If anyone would develop these four frames of reference in this way for six years…

pañca vassāni…

不用說六年，比丘們！……

five…

cattāri vassāni…

不用說五年，比丘們！……

four…

tīṇi vassāni…

不用說四年，比丘們！……

three…

dve vassāni…

不用說三年，比丘們！……

two years…

ekaṃ vassaṃ…

不用說二年，比丘們！……

one year…

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.

不用說一年，比丘們！如果有任何人，比丘們！依此，修習四念住七個月，可以，期望得到兩種果報中之一種：『現生，得最上智慧；或者，如果五蘊仍然存在，則得不還果。』

seven months…

Tiṭṭhantu, bhikkhave, satta māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya cha māsāni…pe…

不用說七個月，比丘們！……

six months…

pañca māsāni…

不用說六個月，比丘們！……

five…

cattāri māsāni…

不用說五個月，比丘們！……

four…

tīṇi māsāni …

不用說四個月，比丘們！……

three…

dve māsāni…

不用說三個月，比丘們！……

two months…

ekaṃ māsaṃ…

不用說二個月，比丘們！……

one month…

aḍḍhamāsaṃ…

不用說一個月，比丘們！……

… half a month, one of two fruits can be expected for him: either gnosis right here & now, or — if there be any remnant of clinging-sustenance — non-return.

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.

不用說半個月，比丘們！如果有任何人，比丘們！依此，修習四念住七天，可以，期望得到兩種果報中之一種：『現生，得最上智慧；或者，如果五蘊仍然存在，則得不還果。』

Let alone half a month. If anyone would develop these four frames of reference in this way for seven days, one of two fruits can be expected for him: either gnosis right here & now, or — if there be any remnant of clinging-sustenance — non-return.

（三十四） 405. ‘Ekāyano ayaṃ, bhikkhave, maggo sattānaṃ visuddhiyā, sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ cattāro satipaṭṭhānā’ti. Iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttan”ti. Idamavoca bhagavā.

這就是為什麼說，如敘述：『只有一條道路，比丘們！可以使眾生清淨、克服愁悲、滅除苦憂、實踐真理、體證涅槃，這條道路，就是四念住。』」世尊如此說完。

This is the direct path for the purification of beings, for the overcoming of sorrow & lamentation, for the disappearance of pain & distress, for the attainment of the right method, & for the realization of Unbinding — in other words, the four frames of reference.’ Thus was it said, and in reference to this was it said.” That is what the Blessed One said.

♨ 第八篇 結 語 (Epilog)

Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

比丘們心滿意足、歡喜信受世尊之所說！

Gratified, the monks delighted in the Blessed One’s words.

Mahāsatipaṭṭhānasuttaṃ niṭṭhitaṃ navamaṃ.

大念住經 ～大品‧第九經終 The Great Frames of Reference: the Ninth.

～《長部經典‧大品‧Mahāsatipaṭṭhānasutta 大念住經》(DN 22, 372-405)

༺ ⎈ ༻

附錄 五蘊與六入 Five Aggregates & Six Entries ☆ 觸 phassa ➾ 是受蘊。愛欲 kāmacchanda、渴愛 taṇhā ➾ 雖是行蘊，亦是想蘊之對象。

「苦集聖諦者何耶？……眼(根indriya)於世間為可愛(piyarūpa)、可喜(sātarūpa )者。此渴愛(taṇhā)即於此處生起、於此處住立。耳於世間……乃至……色(境visaya)於世間……乃至……眼識(viññāṇa)於世間……乃至……眼觸(phassa)於世間……乃至……眼觸所生之受(vedanā)於世間……乃至……色想(saññā)於世間……乃至……色思(sañcetanā)於世間……乃至……色愛(taṇhā)於世間……乃至……色尋(vitakkā)於世間……乃至……色伺(vicārā)於世間……乃至……法伺於世間為可愛、可喜者，此渴愛即於此處生起、於此處住立。……此名為苦集聖諦。」 ～《長部經典‧Mahāsatipaṭṭhānasutta大念住經》(DN 22)

♨ 我心清淨恆念四不壞信皈依處── Three Precious Ones and Buddha’s Commandments as my Refuge -

南無佛！南無法！南無僧！南無戒！ Namo Buddha! Namo Dhamma! Namo Sangha! Namo Sikkhapada!

♨ 迴向法界── Love and blessings…

願以此功德，迴向雙親眷； Willing to take the merit, bless to parents and family;

普及於一切，苦海常作舟。 Dedicated to all beings, dukkha-sea often for the boat.

善哉！善哉！善哉！ Good! Good! Good!

༺ ⎈ ༻

聖典凡例 Text’s Introduction

一、 編輯宗旨

✩ 自洲、法洲 ─➢ 自燈明，法燈明！ ～《長部經典‧Mahāparinibbānasutta 大般涅槃經》(DN 16, 165) “Ye hi keci, ānanda, etarahi vā mama vā accayena attadīpā viharissanti attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā, tamatagge me te, ānanda, bhikkhū bhavissanti ye keci sikkhākāmā”ti.

「阿難！於現在，或我滅後，若有人『以自燈明，隨時自歸依，不歸依他人；以法燈明，隨時法歸依，不歸依他人』者──阿難！彼等，於我比丘眾中，將在最高境地，必定樂於修學。」

何為「法燈明、法歸依」？

原始的佛陀教法──「法與律」，應以「四聖諦」為依歸： ⑴ Yo vo, ānanda, mayā dhammo ca vinayo ca desito paññatto, so vo mamaccayena satthā. 「阿難！依我為汝等，所說之『法與律』，於我滅後，當為，汝等之大師。」 ～《大般涅槃經》(DN 16, 216)

⑵ 「苦諦實苦，不可令樂；集真是因，更無異因；苦若滅者，即是因滅，因滅故果滅；滅苦之道，實是真道，更無餘道。」 ～《佛遺教經》

⑶ 有關部派思想，與「四聖諦」不相應，不予收錄者，如下： 「 ⓵ Abhidhamma 論藏、⓶ Therāpadānapāḷi 長老譬喻、⓷ Therīapadānapāḷi 長老尼譬喻、⓸ Buddhavaṃsapāḷi 佛種姓、⓹ Cariyāpiṭakapāḷi 行藏、⓺ Jātakapāḷi 本生經。」

二、 原典說明

⑴ 《巴利文原典》主要採用內觀研究所（Vipassana Research Institute，VRI）根據緬甸仰光第六次集結版。 以下縮寫，用於代表《巴利文原典》的不同版本： sī. = Sri Lankan 斯里蘭卡 syā. = Thai 泰國 pī. = Pali Text Society 巴利聖典協會（PTS） ka. = Cambodian 柬埔寨

在下面的例子中，斯里蘭卡，泰國和PTS版本都是 “vāssa”，而不是 “vā assa” ── ‘Atthi me attā’ti vā assa [vāssa (sī. syā. pī.)] saccato thetato diṭṭhi uppajjati; 或者，他生起常見、當作真理：「有一個真我！」

⑵ 【巴利聖典】略縮寫 ➾ ❶ DA 法藏、DN 長部、MN 中部、SN 相應部、AN 增支部、KN 小部、Khp 小誦經、Dhp 法句經、Ud 自說經、Iti 如是語、Snp 經集、Viv 天宮事、Pev 餓鬼事、Thag 長老偈、Thig 長老尼偈、Mnd 大義釋、Cnd 小義釋、Ps 無礙解道、Ne 導論、Pe 三藏知津、Miln 彌蘭王問經、❷ VA 律藏、BV 比丘類、NV 比丘尼類、MV 律藏大品、CV 律藏小品、PV 律藏附隨、DV 戒本與目錄。

三、 書籤提要

以下範例，為書籤提要，取代註解、說明── ☆ kāya-anu-passī 詳細（anu）觀看（passī 發現）身（kāya） ➾ kāye kāyānupassī 在身體中，詳細觀看、立即發現（五蘊）身體。

四、 助印須知

本次結集，保留《巴利文原典》，並除去一切註解、說明，原因有四：

⑴ 一篇完善的翻譯，應是：「所見，即所得！」。不應，再增加註解、說明……，以致干擾《巴利文原典》的對讀！

⑵ 即使，再完善的翻譯文字，其內涵、其價值……，皆無法與《巴利文原典》，相提並論！ 更何況，翻譯錯誤、不精確等……時常發生！ 有鑑於疏漏情況，在所難免，保留《巴利文原典》，這意味著──保留日後修正、校對的可能性！

⑶ 佛陀是最好的心靈良醫： 「我如良醫，知病說藥，服與不服，非醫咎也。又如善導，導人善道，聞之不行，非導過也！」 ～《佛遺教經》

不論，這藥方是──巴利文、英文、還是中文？若真想，了脫生死、苦海得渡……，皆當勉勵學之！

⑷ 因為，佛法出現於世，實是稀有、難得呀！不是嗎……？ 所以，真學佛人，應該培養：「以翻譯，為輔助工具，多多閱讀《巴利文原典》的好習慣。」才是明智之舉！

菩提僧團 心 法師 謹誌於高雄【翠峰精舍】 佛曆 2557（西曆 2014）年4 月20 日

免費流通，歡迎助印！ Free circulation, welcomed posted!

★ 敬請保持：經典內容與參考說明之完整，很感謝您！ ★ Please hold: the complete of scripture content and reference description, thank you very much!

（請注意裝訂邊，雙數頁在左側。） Please note that the binding edge, double the number of pages on the left.

༺ ⎈ ༻