9. Mahāsatipaṭṭhānasuttaṃ

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

Uddeso

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

‘‘Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ, vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ, citte cittānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ, dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.

Uddeso niṭṭhito.

Kāyānupassanā ānāpānapabbaṃ

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

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

Ānāpānapabbaṃ niṭṭhitaṃ.

Kāyānupassanā iriyāpathapabbaṃ

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

Iriyāpathapabbaṃ niṭṭhitaṃ.

Kāyānupassanā sampajānapabbaṃ



这是《大念处经》的开头部分,我将按照您的要求直译成简体中文:
大念处经
如是我闻。一时,世尊住在俱卢国,在俱卢人的一个市镇,名叫剑磨瑟昙。在那里,世尊对比丘们说:"诸比丘。"那些比丘回答世尊说:"尊者。"世尊如是说:
总说
"诸比丘,这是使众生清净、超越忧悲、灭除苦恼、得真理、证涅槃的一乘道,即四念处。
"哪四种?在此,诸比丘,比丘于身观身,精勤、正知、正念,除世间的贪忧;于受观受,精勤、正知、正念,除世间的贪忧;于心观心,精勤、正知、正念,除世间的贪忧;于法观法,精勤、正知、正念,除世间的贪忧。
总说结束。
身随观 入出息部分
"诸比丘,比丘如何于身观身而住?在此,诸比丘,比丘到林中,或到树下,或到空闲处,结跏趺坐,身体正直,安立正念在面前。他正念而入息,正念而出息。入息长时,了知'我入息长';出息长时,了知'我出息长'。入息短时,了知'我入息短';出息短时,了知'我出息短'。他学'我将觉知全身而入息',学'我将觉知全身而出息'。他学'我将平静身行而入息',学'我将平静身行而出息'。
"诸比丘,譬如熟练的车轮匠或车轮匠的学徒,长拉时了知'我长拉',短拉时了知'我短拉';同样地,诸比丘,比丘入息长时,了知'我入息长';出息长时,了知'我出息长'。入息短时,了知'我入息短';出息短时,了知'我出息短'。他学'我将觉知全身而入息',学'我将觉知全身而出息'。他学'我将平静身行而入息',学'我将平静身行而出息'。如是,或于内身观身而住,或于外身观身而住,或于内外身观身而住。或于身观生起法而住,或于身观灭去法而住,或于身观生起灭去法而住。或'有身'的念现起,只为了智与忆念的程度。他无所依而住,不执着世间的任何事物。诸比丘,比丘如是于身观身而住。
入出息部分结束。
身随观 四威仪部分
"再者,诸比丘,比丘行走时了知'我在行走',站立时了知'我在站立',坐着时了知'我在坐着',躺卧时了知'我在躺卧',或者他的身体如何安置,就如实了知。如是,或于内身观身而住,或于外身观身而住,或于内外身观身而住。或于身观生起法而住,或于身观灭去法而住,或于身观生起灭去法而住。或'有身'的念现起,只为了智与忆念的程度。他无所依而住,不执着世间的任何事物。诸比丘,比丘如是于身观身而住。
四威仪部分结束。
身随观 正知部分

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

Sampajānapabbaṃ niṭṭhitaṃ.

Kāyānupassanā paṭikūlamanasikārapabbaṃ

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

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

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

Paṭikūlamanasikārapabbaṃ niṭṭhitaṃ.

Kāyānupassanā dhātumanasikārapabbaṃ

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

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

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

Dhātumanasikārapabbaṃ niṭṭhitaṃ.

Kāyānupassanā navasivathikapabbaṃ



"再者,诸比丘,比丘在前进后退时保持正知,在前视后顾时保持正知,在屈伸肢体时保持正知,在穿着僧伽梨、衣钵时保持正知,在吃喝咀嚼品尝时保持正知,在大小便时保持正知,在行走、站立、坐卧、睡眠、觉醒、说话、沉默时保持正知。如是,或于内......诸比丘,比丘如是于身观身而住。
正知部分结束。
身随观 不净观部分
"再者,诸比丘,比丘观察这个身体,从脚掌往上,从头发往下,被皮包裹着,充满种种不净物:'在这个身体中有头发、体毛、指甲、牙齿、皮肤、肌肉、筋腱、骨骼、骨髓、肾脏、心脏、肝脏、肋膜、脾脏、肺、肠、肠间膜、胃中物、粪便、胆汁、痰、脓、血、汗、脂肪、泪、油脂、唾液、鼻涕、关节滑液、尿液。'
"诸比丘,就像一个两端开口的袋子,装满各种谷物,如稻、粳、绿豆、豆、芝麻、糙米。有眼睛的人打开它,会检查:'这是稻,这是粳,这是绿豆,这是豆,这是芝麻,这是糙米。'同样地,诸比丘,比丘观察这个身体,从脚掌往上,从头发往下,被皮包裹着,充满种种不净物:'在这个身体中有头发、体毛......尿液。'
如是,或于内......诸比丘,比丘如是于身观身而住。
不净观部分结束。
身随观 界分别部分
"再者,诸比丘,比丘观察这个身体的任何姿势、任何状态,都从界的角度来观察:'在这个身体中有地界、水界、火界、风界。'
"诸比丘,就像一个熟练的屠夫或屠夫的学徒,杀了牛后,把它分割成几部分,坐在十字路口。同样地,诸比丘,比丘观察这个身体的任何姿势、任何状态,都从界的角度来观察:'在这个身体中有地界、水界、火界、风界。'
"如是,或于内身观身而住......诸比丘,比丘如是于身观身而住。
界分别部分结束。
身随观 九种墓地观部分

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.

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

‘‘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.

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

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

‘‘Iti ajjhattaṃ vā …pe… viharati.

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

Navasivathikapabbaṃ niṭṭhitaṃ.

Cuddasa kāyānupassanā niṭṭhitā.

Vedanānupassanā



"再者,诸比丘,比丘如果看见一具尸体被丢弃在墓地,死了一天、两天或三天,肿胀、发青、生脓。他就将此身比较:'这个身体也是这样的性质,将会变成这样,不能超越这个命运。'
"如是,或于内......诸比丘,比丘如是于身观身而住。
"再者,诸比丘,比丘如果看见一具尸体被丢弃在墓地,被乌鸦啄食,或被鹰啄食,或被秃鹫啄食,或被苍鹭啄食,或被狗啃食,或被虎啃食,或被豹啃食,或被豺狼啃食,或被各种小生物啃食。他就将此身比较:'这个身体也是这样的性质,将会变成这样,不能超越这个命运。'
"如是,或于内......诸比丘,比丘如是于身观身而住。
"再者,诸比丘,比丘如果看见一具尸体被丢弃在墓地,成为带着血肉的骨架,筋腱相连......成为沾着血迹的无肉骨架,筋腱相连......成为无血无肉的骨架,筋腱相连......骨头散落各处,这里一块手骨,那里一块脚骨,这里一块踝骨,那里一块小腿骨,这里一块大腿骨,那里一块髋骨,这里一块肋骨,那里一块脊骨,这里一块颈骨,那里一块颚骨,这里一块牙齿,那里一块头盖骨。他就将此身比较:'这个身体也是这样的性质,将会变成这样,不能超越这个命运。'
"如是,或于内......而住。
"再者,诸比丘,比丘如果看见一具尸体被丢弃在墓地,骨头变白如贝壳的颜色......骨头堆积,经过一年......骨头腐烂成粉末。他就将此身比较:'这个身体也是这样的性质,将会变成这样,不能超越这个命运。'如是,或于内身观身而住,或于外身观身而住,或于内外身观身而住。或于身观生起法而住,或于身观灭去法而住,或于身观生起灭去法而住。或'有身'的念现起,只为了智与忆念的程度。他无所依而住,不执着世间的任何事物。诸比丘,比丘如是于身观身而住。
九种墓地观部分结束。
十四种身随观结束。
受随观

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

Vedanānupassanā niṭṭhitā.

Cittānupassanā

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

Cittānupassanā niṭṭhitā.

Dhammānupassanā nīvaraṇapabbaṃ



"诸比丘,比丘如何于受观受而住?在此,诸比丘,比丘感受乐受时,了知'我感受乐受';感受苦受时,了知'我感受苦受';感受不苦不乐受时,了知'我感受不苦不乐受'。感受有爱染的乐受时,了知'我感受有爱染的乐受';感受无爱染的乐受时,了知'我感受无爱染的乐受'。感受有爱染的苦受时,了知'我感受有爱染的苦受';感受无爱染的苦受时,了知'我感受无爱染的苦受'。感受有爱染的不苦不乐受时,了知'我感受有爱染的不苦不乐受';感受无爱染的不苦不乐受时,了知'我感受无爱染的不苦不乐受'。如是,或于内受观受而住,或于外受观受而住,或于内外受观受而住。或于受观生起法而住,或于受观灭去法而住,或于受观生起灭去法而住。或'有受'的念现起,只为了智与忆念的程度。他无所依而住,不执着世间的任何事物。诸比丘,比丘如是于受观受而住。
受随观结束。
心随观
"诸比丘,比丘如何于心观心而住?在此,诸比丘,比丘了知有贪的心为'有贪的心',了知离贪的心为'离贪的心'。了知有嗔的心为'有嗔的心',了知离嗔的心为'离嗔的心'。了知有痴的心为'有痴的心',了知离痴的心为'离痴的心'。了知收缩的心为'收缩的心',了知散乱的心为'散乱的心'。了知广大的心为'广大的心',了知不广大的心为'不广大的心'。了知有上的心为'有上的心',了知无上的心为'无上的心'。了知专注的心为'专注的心',了知不专注的心为'不专注的心'。了知解脱的心为'解脱的心',了知未解脱的心为'未解脱的心'。如是,或于内心观心而住,或于外心观心而住,或于内外心观心而住。或于心观生起法而住,或于心观灭去法而住,或于心观生起灭去法而住。或'有心'的念现起,只为了智与忆念的程度。他无所依而住,不执着世间的任何事物。诸比丘,比丘如是于心观心而住。
心随观结束。
法随观 五盖部分

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

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

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

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

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

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

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

Nīvaraṇapabbaṃ niṭṭhitaṃ.

Dhammānupassanā khandhapabbaṃ

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

Khandhapabbaṃ niṭṭhitaṃ.

Dhammānupassanā āyatanapabbaṃ



"诸比丘,比丘如何于法观法而住?在此,诸比丘,比丘于法观法而住,即于五盖。诸比丘,比丘如何于法观法而住,即于五盖?
"在此,诸比丘,比丘内心有欲贪时,了知'我内心有欲贪';内心无欲贪时,了知'我内心无欲贪'。他了知尚未生起的欲贪如何生起,了知已生起的欲贪如何断除,了知已断除的欲贪如何在未来不再生起。
"内心有嗔恚时,了知'我内心有嗔恚';内心无嗔恚时,了知'我内心无嗔恚'。他了知尚未生起的嗔恚如何生起,了知已生起的嗔恚如何断除,了知已断除的嗔恚如何在未来不再生起。
"内心有昏沉睡眠时,了知'我内心有昏沉睡眠';内心无昏沉睡眠时,了知'我内心无昏沉睡眠'。他了知尚未生起的昏沉睡眠如何生起,了知已生起的昏沉睡眠如何断除,了知已断除的昏沉睡眠如何在未来不再生起。
"内心有掉举恶作时,了知'我内心有掉举恶作';内心无掉举恶作时,了知'我内心无掉举恶作'。他了知尚未生起的掉举恶作如何生起,了知已生起的掉举恶作如何断除,了知已断除的掉举恶作如何在未来不再生起。
"内心有疑惑时,了知'我内心有疑惑';内心无疑惑时,了知'我内心无疑惑'。他了知尚未生起的疑惑如何生起,了知已生起的疑惑如何断除,了知已断除的疑惑如何在未来不再生起。
"如是,或于内法观法而住,或于外法观法而住,或于内外法观法而住。或于法观生起法而住,或于法观灭去法而住,或于法观生起灭去法而住。或'有法'的念现起,只为了智与忆念的程度。他无所依而住,不执着世间的任何事物。诸比丘,比丘如是于法观法而住,即于五盖。
五盖部分结束。
法随观 五蕴部分
"再者,诸比丘,比丘于法观法而住,即于五取蕴。诸比丘,比丘如何于法观法而住,即于五取蕴?在此,诸比丘,比丘了知:'这是色,这是色的生起,这是色的灭去;这是受,这是受的生起,这是受的灭去;这是想,这是想的生起,这是想的灭去;这是行,这是行的生起,这是行的灭去;这是识,这是识的生起,这是识的灭去。'如是,或于内法观法而住,或于外法观法而住,或于内外法观法而住。或于法观生起法而住,或于法观灭去法而住,或于法观生起灭去法而住。或'有法'的念现起,只为了智与忆念的程度。他无所依而住,不执着世间的任何事物。诸比丘,比丘如是于法观法而住,即于五取蕴。
五蕴部分结束。
法随观 六处部分

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

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

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

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

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

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

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

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

Āyatanapabbaṃ niṭṭhitaṃ.

Dhammānupassanā bojjhaṅgapabbaṃ



"再者,诸比丘,比丘于法观法而住,即于六内外处。诸比丘,比丘如何于法观法而住,即于六内外处?
"在此,诸比丘,比丘了知眼,了知色,了知缘此二者而生起的结,了知尚未生起的结如何生起,了知已生起的结如何断除,了知已断除的结如何在未来不再生起。
"他了知耳,了知声,了知缘此二者而生起的结,了知尚未生起的结如何生起,了知已生起的结如何断除,了知已断除的结如何在未来不再生起。
"他了知鼻,了知香,了知缘此二者而生起的结,了知尚未生起的结如何生起,了知已生起的结如何断除,了知已断除的结如何在未来不再生起。
"他了知舌,了知味,了知缘此二者而生起的结,了知尚未生起的结如何生起,了知已生起的结如何断除,了知已断除的结如何在未来不再生起。
"他了知身,了知触,了知缘此二者而生起的结,了知尚未生起的结如何生起,了知已生起的结如何断除,了知已断除的结如何在未来不再生起。
"他了知意,了知法,了知缘此二者而生起的结,了知尚未生起的结如何生起,了知已生起的结如何断除,了知已断除的结如何在未来不再生起。
"如是,或于内法观法而住,或于外法观法而住,或于内外法观法而住。或于法观生起法而住,或于法观灭去法而住,或于法观生起灭去法而住。或'有法'的念现起,只为了智与忆念的程度。他无所依而住,不执着世间的任何事物。诸比丘,比丘如是于法观法而住,即于六内外处。
六处部分结束。
法随观 七觉支部分

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

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

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

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

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

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

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

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

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

Dhammānupassanā saccapabbaṃ

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

Paṭhamabhāṇavāro niṭṭhito.

Dukkhasaccaniddeso



"再者,诸比丘,比丘于法观法而住,即于七觉支。诸比丘,比丘如何于法观法而住,即于七觉支?在此,诸比丘,比丘内心有念觉支时,了知'我内心有念觉支';内心无念觉支时,了知'我内心无念觉支'。他了知尚未生起的念觉支如何生起,了知已生起的念觉支如何修习圆满。
"内心有择法觉支时,了知'我内心有择法觉支';内心无择法觉支时,了知'我内心无择法觉支'。他了知尚未生起的择法觉支如何生起,了知已生起的择法觉支如何修习圆满。
"内心有精进觉支时,了知'我内心有精进觉支';内心无精进觉支时,了知'我内心无精进觉支'。他了知尚未生起的精进觉支如何生起,了知已生起的精进觉支如何修习圆满。
"内心有喜觉支时,了知'我内心有喜觉支';内心无喜觉支时,了知'我内心无喜觉支'。他了知尚未生起的喜觉支如何生起,了知已生起的喜觉支如何修习圆满。
"内心有轻安觉支时,了知'我内心有轻安觉支';内心无轻安觉支时,了知'我内心无轻安觉支'。他了知尚未生起的轻安觉支如何生起,了知已生起的轻安觉支如何修习圆满。
"内心有定觉支时,了知'我内心有定觉支';内心无定觉支时,了知'我内心无定觉支'。他了知尚未生起的定觉支如何生起,了知已生起的定觉支如何修习圆满。
"内心有舍觉支时,了知'我内心有舍觉支';内心无舍觉支时,了知'我内心无舍觉支'。他了知尚未生起的舍觉支如何生起,了知已生起的舍觉支如何修习圆满。
"如是,或于内法观法而住,或于外法观法而住,或于内外法观法而住。或于法观生起法而住,或于法观灭去法而住,或于法观生起灭去法而住。或'有法'的念现起,只为了智与忆念的程度。他无所依而住,不执着世间的任何事物。诸比丘,比丘如是于法观法而住,即于七觉支。
七觉支部分结束。
法随观 四圣谛部分
"再者,诸比丘,比丘于法观法而住,即于四圣谛。诸比丘,比丘如何于法观法而住,即于四圣谛?在此,诸比丘,比丘如实了知'这是苦',如实了知'这是苦集',如实了知'这是苦灭',如实了知'这是趣向苦灭之道'。
第一诵分结束。
苦谛解说

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

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

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

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

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

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

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

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

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

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

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



"诸比丘,什么是苦圣谛?生是苦,老是苦,死是苦,忧、悲、苦、恼、绝望是苦,怨憎会是苦,爱别离是苦,所求不得是苦,简而言之,五取蕴是苦。
"诸比丘,什么是生?就是各类众生在各自的群体中的出生、产生、降生、诞生、蕴的显现、处的获得,这就是所谓的生。
"诸比丘,什么是老?就是各类众生在各自的群体中的衰老、老朽、牙齿损坏、头发变白、皮肤变皱、寿命损减、诸根衰退,这就是所谓的老。
"诸比丘,什么是死?就是各类众生从各自的群体中死亡、逝世、分离、消失、命终、死亡、寿终、诸蕴分离、身体舍弃、命根断绝,这就是所谓的死。
"诸比丘,什么是忧?就是遭遇某种不幸,被某种苦法触及时的忧愁、忧伤、忧愁状态、内心忧愁、内心悲伤,这就是所谓的忧。
"诸比丘,什么是悲?就是遭遇某种不幸,被某种苦法触及时的哀叹、悲叹、哀叹状态、悲叹状态,这就是所谓的悲。
"诸比丘,什么是苦?就是身体的苦、身体的不适、由身触所生的苦、不适的感受,这就是所谓的苦。
"诸比丘,什么是恼?就是心理的苦、心理的不适、由意触所生的苦、不适的感受,这就是所谓的恼。
"诸比丘,什么是绝望?就是遭遇某种不幸,被某种苦法触及时的绝望、深深绝望、绝望状态、深深绝望状态,这就是所谓的绝望。
"诸比丘,什么是怨憎会苦?在此,对于那些不喜欢的、不可意的、不悦意的色、声、香、味、触、法,或者那些想要伤害他、想要他不利、想要他不安、想要他不安稳的人,与他们相聚、会合、结合、混合,这就是所谓的怨憎会苦。
"诸比丘,什么是爱别离苦?在此,对于那些喜欢的、可意的、悦意的色、声、香、味、触、法,或者那些想要他利益、想要他幸福、想要他安乐、想要他安稳的人,如母亲、父亲、兄弟、姐妹、朋友、同事或亲戚,与他们分离、不相聚、不会合、不结合、不混合,这就是所谓的爱别离苦。

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

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

Samudayasaccaniddeso



"诸比丘,什么是所求不得苦?诸比丘,对于有生之法的众生,会生起这样的愿望:'啊,愿我们不要有生之法,愿生不要来到我们身上。'但这是不能仅凭愿望而得到的,这就是所求不得苦。诸比丘,对于有老之法的众生,会生起这样的愿望:'啊,愿我们不要有老之法,愿老不要来到我们身上。'但这是不能仅凭愿望而得到的,这就是所求不得苦。诸比丘,对于有病之法的众生,会生起这样的愿望:'啊,愿我们不要有病之法,愿病不要来到我们身上。'但这是不能仅凭愿望而得到的,这就是所求不得苦。诸比丘,对于有死之法的众生,会生起这样的愿望:'啊,愿我们不要有死之法,愿死不要来到我们身上。'但这是不能仅凭愿望而得到的,这就是所求不得苦。诸比丘,对于有忧、悲、苦、恼、绝望之法的众生,会生起这样的愿望:'啊,愿我们不要有忧、悲、苦、恼、绝望之法,愿忧、悲、苦、恼、绝望之法不要来到我们身上。'但这是不能仅凭愿望而得到的,这就是所求不得苦。
"诸比丘,什么是简而言之的五取蕴苦?即是色取蕴、受取蕴、想取蕴、行取蕴、识取蕴。诸比丘,这些就是所谓的简而言之的五取蕴苦。诸比丘,这就是所谓的苦圣谛。
集谛解说

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

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

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

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

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

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

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

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

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

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

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

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

Nirodhasaccaniddeso



"诸比丘,什么是苦集圣谛?就是这渴爱,它能导致再生,伴随着喜与贪,在此处彼处追求欢乐,即:欲爱、有爱、无有爱。
"诸比丘,这渴爱在何处生起时生起,在何处安住时安住?在世间有可爱的、可意的事物,渴爱就在那里生起时生起,在那里安住时安住。
"什么是世间可爱的、可意的事物?眼在世间是可爱的、可意的,渴爱就在那里生起时生起,在那里安住时安住。耳在世间...鼻在世间...舌在世间...身在世间...意在世间是可爱的、可意的,渴爱就在那里生起时生起,在那里安住时安住。
"色在世间...声在世间...香在世间...味在世间...触在世间...法在世间是可爱的、可意的,渴爱就在那里生起时生起,在那里安住时安住。
"眼识在世间...耳识在世间...鼻识在世间...舌识在世间...身识在世间...意识在世间是可爱的、可意的,渴爱就在那里生起时生起,在那里安住时安住。
"眼触在世间...耳触在世间...鼻触在世间...舌触在世间...身触在世间...意触在世间是可爱的、可意的,渴爱就在那里生起时生起,在那里安住时安住。
"眼触所生受在世间...耳触所生受在世间...鼻触所生受在世间...舌触所生受在世间...身触所生受在世间...意触所生受在世间是可爱的、可意的,渴爱就在那里生起时生起,在那里安住时安住。
"色想在世间...声想在世间...香想在世间...味想在世间...触想在世间...法想在世间是可爱的、可意的,渴爱就在那里生起时生起,在那里安住时安住。
"色思在世间...声思在世间...香思在世间...味思在世间...触思在世间...法思在世间是可爱的、可意的,渴爱就在那里生起时生起,在那里安住时安住。
"色爱在世间...声爱在世间...香爱在世间...味爱在世间...触爱在世间...法爱在世间是可爱的、可意的,渴爱就在那里生起时生起,在那里安住时安住。
"色寻在世间...声寻在世间...香寻在世间...味寻在世间...触寻在世间...法寻在世间是可爱的、可意的,渴爱就在那里生起时生起,在那里安住时安住。
"色伺在世间...声伺在世间...香伺在世间...味伺在世间...触伺在世间...法伺在世间是可爱的、可意的,渴爱就在那里生起时生起,在那里安住时安住。诸比丘,这就是所谓的苦集圣谛。
灭谛解说

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

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

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

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

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

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

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

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

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

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

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

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

Maggasaccaniddeso



"诸比丘,什么是苦灭圣谛?就是对于这渴爱的无余离贪、灭尽、舍弃、断绝、解脱、无执着。
"诸比丘,这渴爱在何处断除时断除,在何处灭尽时灭尽?在世间有可爱的、可意的事物,渴爱就在那里断除时断除,在那里灭尽时灭尽。
"什么是世间可爱的、可意的事物?眼在世间是可爱的、可意的,渴爱就在那里断除时断除,在那里灭尽时灭尽。耳在世间...鼻在世间...舌在世间...身在世间...意在世间是可爱的、可意的,渴爱就在那里断除时断除,在那里灭尽时灭尽。
"色在世间...声在世间...香在世间...味在世间...触在世间...法在世间是可爱的、可意的,渴爱就在那里断除时断除,在那里灭尽时灭尽。
"眼识在世间...耳识在世间...鼻识在世间...舌识在世间...身识在世间...意识在世间是可爱的、可意的,渴爱就在那里断除时断除,在那里灭尽时灭尽。
"眼触在世间...耳触在世间...鼻触在世间...舌触在世间...身触在世间...意触在世间是可爱的、可意的,渴爱就在那里断除时断除,在那里灭尽时灭尽。
"眼触所生受在世间...耳触所生受在世间...鼻触所生受在世间...舌触所生受在世间...身触所生受在世间...意触所生受在世间是可爱的、可意的,渴爱就在那里断除时断除,在那里灭尽时灭尽。
"色想在世间...声想在世间...香想在世间...味想在世间...触想在世间...法想在世间是可爱的、可意的,渴爱就在那里断除时断除,在那里灭尽时灭尽。
"色思在世间...声思在世间...香思在世间...味思在世间...触思在世间...法思在世间是可爱的、可意的,渴爱就在那里断除时断除,在那里灭尽时灭尽。
"色爱在世间...声爱在世间...香爱在世间...味爱在世间...触爱在世间...法爱在世间是可爱的、可意的,渴爱就在那里断除时断除,在那里灭尽时灭尽。
"色寻在世间...声寻在世间...香寻在世间...味寻在世间...触寻在世间...法寻在世间是可爱的、可意的,渴爱就在那里断除时断除,在那里灭尽时灭尽。
"色伺在世间...声伺在世间...香伺在世间...味伺在世间...触伺在世间...法伺在世间是可爱的、可意的,渴爱就在那里断除时断除,在那里灭尽时灭尽。诸比丘,这就是所谓的苦灭圣谛。
道谛解说

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

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

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

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

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

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

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

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

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

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

Saccapabbaṃ niṭṭhitaṃ.

Dhammānupassanā niṭṭhitā.



"诸比丘,什么是趣向苦灭之道圣谛?就是这八支圣道,即:正见、正思惟、正语、正业、正命、正精进、正念、正定。
"诸比丘,什么是正见?诸比丘,对苦的智,对苦集的智,对苦灭的智,对趣向苦灭之道的智,这就是所谓的正见。
"诸比丘,什么是正思惟?出离思惟、无恨思惟、无害思惟,这就是所谓的正思惟。
"诸比丘,什么是正语?离虚妄语、离两舌、离恶口、离绮语,这就是所谓的正语。
"诸比丘,什么是正业?离杀生、离不与取、离欲邪行,这就是所谓的正业。
"诸比丘,什么是正命?在此,诸比丘,圣弟子舍弃邪命,以正当的方式谋生,这就是所谓的正命。
"诸比丘,什么是正精进?在此,诸比丘,比丘为了未生起的恶不善法不生起而生欲、精进、发勤、策励、不放逸;为了已生起的恶不善法断除而生欲、精进、发勤、策励、不放逸;为了未生起的善法生起而生欲、精进、发勤、策励、不放逸;为了已生起的善法住立、不忘失、增长、广大、修习、圆满而生欲、精进、发勤、策励、不放逸。这就是所谓的正精进。
"诸比丘,什么是正念?在此,诸比丘,比丘于身观身而住,热诚、正知、正念,除去对世间的贪忧;于受观受而住,热诚、正知、正念,除去对世间的贪忧;于心观心而住,热诚、正知、正念,除去对世间的贪忧;于法观法而住,热诚、正知、正念,除去对世间的贪忧。这就是所谓的正念。
"诸比丘,什么是正定?在此,诸比丘,比丘离欲、离不善法,有寻有伺,由离生喜乐,成就并住于初禅。寻伺寂灭,内心安静,心专一境,无寻无伺,由定生喜乐,成就并住于第二禅。离喜住舍,正念正知,以身受乐,正如圣者们所说的'舍念乐住',成就并住于第三禅。舍断苦乐,先前的喜忧已灭,不苦不乐,舍念清净,成就并住于第四禅。这就是所谓的正定。诸比丘,这就是所谓的趣向苦灭之道圣谛。
"如是,或于内法观法而住,或于外法观法而住,或于内外法观法而住。或于法观生起法而住,或于法观灭去法而住,或于法观生起灭去法而住。或'有法'的念现起,只为了智与忆念的程度。他无所

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

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

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



"诸比丘,若有人如是修习这四念处七年,他可期待两种果报中的一种:或现法中证得究竟智,或有余依时证得不还果。
"诸比丘,不说七年。若有人如是修习这四念处六年...五年...四年...三年...两年...一年...诸比丘,不说一年。若有人如是修习这四念处七个月,他可期待两种果报中的一种:或现法中证得究竟智,或有余依时证得不还果。
"诸比丘,不说七个月。若有人如是修习这四念处六个月...五个月...四个月...三个月...两个月...一个月...半个月...诸比丘,不说半个月。若有人如是修习这四念处七天,他可期待两种果报中的一种:或现法中证得究竟智,或有余依时证得不还果。"

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

Mahāsatipaṭṭhānasuttaṃ niṭṭhitaṃ navamaṃ.

"诸比丘,这是使众生清净、超越忧悲、灭除苦恼、得达真理、证悟涅槃的一乘道,即是这四念处。所以我说过的那些话,就是基于这个原因而说的。"
世尊如是说。那些比丘对世尊所说的话心满意足,欢喜奉行。
大念处经终。第九经。

