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1 Dighanikaye 長部 22 經 (ce-)mahasatipatthanasuttam 大念處經 The Great Frames of Reference chinese translation by Bhikkhu Metta 明法比丘 english translation by Bhikkhu Thanissaro (use foreign font ) Mahasatipatthanasuttam 大念處經 content 目次 Mahasatipatthanasuttam 大念處經 Uddeso 總說 Kayanupassana anapanapabbam 身隨觀呼吸 Kayanupassana iriyapathapabbam 身隨觀四威儀 Kayanupassana sampajanapabbam 身隨觀正知 Kayanupassana patikulamanasikarapabbam 身隨觀厭逆作意 Kayanupassana dhatumanasikarapabbam 身隨觀界作意 Kayanupassana navasivathikapabbam 身隨觀九種墓地觀 Vedananupassana 受隨觀 Cittanupassana 心隨觀 Dhammanupassana nivaranapabbam 法隨觀五蓋 Dhammanupassana khandhapabbam 法隨觀五蘊 Dhammanupassana ayatanapabbam 法隨觀十二處 Dhammanupassana bojjhavgapabbam 法隨觀七覺支 Dhammanupassana saccapabbam 法隨觀四諦 Dukkhasaccaniddeso ( 苦諦解說 ) Samudayasaccaniddeso ( 集諦解說 ) Nirodhasaccaniddeso ( 滅諦解說 ) Maggasaccaniddeso ( 道諦解說 ) 經典出自.. 長部 22 經大念處經 (D.22./II,290~35) 參考..廖文燦譯: 念的站立在前經 ( 巴漢對照 ); 感謝依華居士校對

2 Mahasatipatthanasuttam 大念處經 The Great Frames of Reference 如是我聞一時, I have heard that on one occasion 世尊住在俱盧人中俱盧人的市鎮, 叫做劍磨瑟曇 the Blessed One was staying in the Kuru country. Now there is a town of the Kurus called Kammasadhamma. 在那裡, 世尊喊諸比丘 : 諸比丘! There the Blessed One addressed the monks, Monks. 祥善者! 那些比丘應世尊世尊說了這 : Venerable sir, the monks replied. Uddeso 總說諸比丘! 這一條道路, 為 ( ㄨㄟ ˋ ) 諸有情的清淨, The Blessed One said this: monks, his is the direct path for the purification of beings, 一條道路 (ekayana magga 一乘道 ).. () 必須靠自力修習的方法 (2) 此一條路 (ekamaggo), 不是兩條路 ( na dvedhapatho), 由此路完成八聖道 (3) 由佛陀獨自發現四念處可以達到涅槃 (4) 只有在佛陀的教法中可以見到這種禪法, 沒有其他的宗教指出這條路 Mv.I,40... atthikehi upabbatam maggan ti. ( 道乃尋求者所發現 )DA.22./III, Maggoti kenatthena maggo? Nibbanagamanatthena nibbanatthikehi magganiyatthena ca.( 道..以何義稱為道? 以趣向涅槃之義, 以尋找涅槃, 以被尋求之義 ) 2

3 2 為諸悲傷及諸啼哭的超越, 3 為諸苦憂的消滅, 2 for the overcoming of sorrow & lamentation, 3 for the disappearance of pain & distress, 4 為真理的獲得, 5 為涅槃的作證, 就是四念住 4 for the attainment of the right method, & 5 for the realization of Unbinding -- in other words, the four frames of reference. 哪四種? 在這裡, 諸比丘! 比丘在身隨觀身而住, Which four? monks, there is the case where a monk remains focused on the body in & of itself -- 熱心正知具念, 引離在世間的貪憂 ; ardent, alert, & mindful -- putting aside greed & distress with reference to the world. 在諸感受隨觀諸感受而住, 熱心正知具念, He remains focused on feelings in & of themselves --ardent, alert, & mindful -- 引離在世間的貪憂 ; 在心隨觀心而住, 熱心正知具念, putting aside greed & distress with reference to the world, He remains focused on mind in & of themselves --ardent, alert, & mindful -- DA.22./III, vineyyati tadavgavinayena va vikkhambhanavinayena va vinayitva.( 引導離開 : 暫時引離, 或鎮伏引離, 或引離後 )Loketi tasmimyeva kaye.( 在世間 : 在此正是身體 ) 引離貪憂, 即捨斷身體上感受上等的貪憂 3

4 引離在世間的貪憂 ; 在諸法隨觀諸法而住, putting aside greed & distress with reference to the world, He remains focused on mental qualities in & of themselves -- 熱心正知具念, 引離在世間的貪憂 ardent, alert, & mindful --putting aside greed & distress with reference to the world. --Uddeso nitthito.-- Kayanupassana anapanapabbam 身隨觀呼吸 (A. Body) 然而, 諸比丘! 比丘如何在身隨觀身住? 在這裡, 諸比丘! And monks, how does a monk remain focused on the body in & of itself? [] There is the case where a monk -- 比丘去曠野 2, 或去樹下, 或去空屋坐, having gone to the wilderness, to the shade of a tree, or to an empty building 3 結跏趺後, 端正身體後, 使 ( 正 ) 念於鼻端現起之後, 隨觀諸法.. dhammanupassi (dhamma( 單數形態表達複數意義 )+anupassi) 2 arabba(vedic aranya; from arana( 遠離的偏僻的 ),+ya), 中曠野, 林野, 森林閑林空閑處 ; 音譯 : 阿蘭若阿練若葉均譯 : 清淨道論 (Vism.72.): 除了村和村的邊界外, 其他的一切處都為阿練若 (Vin.III,p.46.) Vibh.(p.25.): 於帝柱之外, 一切都為阿練若 Samantapasadika(p.30.): 至少要有五百弓( 一弓約四肘長 ) 的距離才名阿練若 3 DA.2./I, Parimukham satim upatthapetvati kammatthanabhimukham satim thapayitva. Mukhasamipeva katvati attho. Teneva Vibhavge vuttam-- ayam sati upatthita hoti supatthita 4

5 sits down folding his legs crosswise, holding his body erect and setting mindfulness to the fore [lit: the front of the chest]. 他具念的吸氣, 他具念的呼氣正在吸氣長, 他詳知.. 我吸氣長, Always mindful, he breathes in; mindful he breathes out. Breathing in long, he discerns that he is breathing in long; 或正在呼氣長, 他詳知.. 我呼氣長 ; 或正在吸氣短, or breathing out long, he discerns that he is breathing out long. Or breathing in short, 他詳知.. 我吸氣短, 或正在呼氣短者, 他詳知.. 我呼氣短 he discerns that he is breathing in short; or breathing out short, he discerns that he is breathing out short. 他學.. 感受全 ( 吸 ) 息, 我將吸氣, 他學.. 感受全 ( 呼 ) 息, 我將呼氣 ; He trains himself to breathe in sensitive to the entire body and to breathe out sensitive to the entire body. nasikagge va mukhanimitte va, tena vuccati parimukham satim upatthapetva ti (vibha.537). Athava pariti pariggahattho. Mukhanti niyyanattho. Satiti upatthanattho. ( 念存續於遍口( 鼻端 ) 之後..使念被放置於業處的前面, 放置接近於口之意或然, 遍..掌握之意口..釋放之意念..存續之意分別論說..此念存續善存續在鼻端 (nasika-agge) 或在口相 (mukhanimitte)), 以念住於鼻端被稱為念的存續之後 ) 沙門果經新疏(DT2./pg.2.24).. Nasikaggeti nasaputagge. Mukhanimittam nama uttarotthassa vemajjhappadeso, yattha nasikavato patihabbati.:( 鼻端..鼻腔出口口相..是上唇的中部, 空氣出入鼻孔時磨擦之處 ) Dhp 若人常正念: 諸蘊之生滅, 獲得喜與樂, 知彼得不死具念的.. satova:sato-va,sato(<sata,adj.m.sg.nom.) pp. of sarati(= sumarati, sar (sk. smrti smr) ) 記憶憶念 va.. eva 的省略, 表強調 5

6 他學.. 正使身行輕安, 我將吸氣, He trains himself to breathe in calming bodily fabrication 他學.. 正使身行輕安, 我將呼氣 and to breathe out calming bodily fabrication. 諸比丘! 譬如熟練的轉轆轤者, 或轉轆轤者的徒弟, 正在長轉, monks, just as a skilled turner or his apprentice, when making a long turn, 他詳知.. 我長轉 ; 或正在短轉, 他詳知.. 我短轉 ; discerns that he is making a long turn, or when making a short turn discerns that he is making a short turn; 同樣地, 諸比丘! 比丘正在吸氣長, 他詳知.. 我吸氣長, in the same way the monk, when breathing in long, discerns that he is breathing in long; 或正在呼氣長, 他詳知.. 我呼氣長 ; 或正在吸氣短, when breathing out long, discerns that he is breathing out long; or breathing in short, 他詳知.. 我吸氣短 ; 或正在呼氣短, 他詳知.. 我呼氣短身行 :kayasavkhara, 在此指呼吸 (MA.43./II,35... Kayasavkharati assasapassasa) 出入息屬於身, 此等諸法為繫縛於身, 所以出入息為身行 ( 有明小經 M.44.Culavedallasuttam/I,30.) 使身行輕安 (passambhayam kayasavkharam), 即使呼吸輕安 (passaddhi 安息安靜 ) 柔軟 (muduta) 堪能 (kammabbata), 消滅粗的心行 ( 受想心所 ) 6

7 he discerns that he is breathing in short; or breathing out short, he discerns that he is breathing out short; 他學.. 感受全 ( 吸 ) 息, 我將吸氣, 他學.. 感受全 ( 呼 ) 息, 我將呼氣 ; He trains himself to breathe in sensitive to the entire body and to breathe out sensitive to the entire body. 他學.. 正使身行輕安, 我將吸氣, He trains himself to breathe in calming bodily fabrication, 他學.. 正使身行輕安, 我將呼氣 and to breathe out calming bodily fabrication. 這樣在身內, 在身隨觀身而住 ; 或在身外, 在身隨觀身而住 ; In this way he remains focused internally on the body in & of itself, or externally on the body in & of itself, 或在身內及身外, 在身隨觀身而住在身隨觀集法而住 ; or both internally & externally on the body in & of itself. Or he remains focused on the phenomenon of origination with regard to the body, 或在身隨觀滅法而住 ; on the phenomenon of passing away with regard to the body, 7

8 或在身隨觀集法及 ( 隨觀 ) 滅法而住, or on the phenomenon of origination & passing away with regard to the body. 或身存在的念現起, Or his mindfulness that There is a body 這樣直到浸入智浸入憶念為止, 他無依止而住, is maintained to the extent of knowledge & remembrance. And he remains independent, 並且在世間一無所取諸比丘! 就這樣比丘在身隨觀身而住 unsustained by (not clinging to) anything in the world. Monks, this is how a monk remains focused on the body in & of itself. --Anapanapabbam nitthitam.-- Kayanupassana iriyapathapabbam 身隨觀四威儀再者, 諸比丘! 正在去的比丘, 他詳知.. 我去 ; [2] Furthermore, monks, when walking, the monk discerns that he is walking. 或正在站著, 他詳知.. 我站著 ; 或正在坐著, 他詳知.. 我坐著 ; When standing, he discerns that he is standing. When sitting, he discerns that he is sitting. 8

9 正在臥著, 他詳知.. 我臥著又他的身體無論成為何種姿態, 就這樣他以這種方式詳知它 When lying down, he discerns that he is lying down. Or however his body is disposed, that is how he discerns it. 這樣在身內隨觀身而住 ; 或在身外, 在身隨觀身而住 ; In this way he remains focused internally on the body in & of itself, 或在身內及身外, 在身隨觀身而住 or focused externally on the body in & of itself, 在身隨觀集法而住 ; 或在身隨觀滅法而住 ; 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, 或在身隨觀集法及 ( 隨觀 ) 滅法而住 ; or on the phenomenon of origination & passing away with regard to the body. 或身存在的念現起, Or his mindfulness that There is a body 這樣直到浸入智浸入憶念為止, 他無依止而住, 並且在世間一無所取 is maintained to the extent of knowledge & remembrance. And he remains 或在身外 : 觀察他人時, 只保持覺知 9

10 independent, unsustained by anything in the world. 諸比丘! 就這樣比丘在身隨觀身而住 monks, this is how a monk remains focused on the body in & of itself. --Iriyapathapabbam nitthitam.-- Kayanupassana sampajanapabbam 身隨觀正知再者, 諸比丘! 比丘向前 ( 走 ) 返回 ( 走 ), 成為全知者 ; [3] Furthermore, monks, when going forward & returning, he makes himself fully alert; 看前面時, 看旁邊時, 成為全知者 ; 彎曲時, 伸出時, 成為全知者 ; when looking toward & looking away, he makes himself fully alert; when bending & extending his limbs, he makes himself fully alert; 攜帶僧伽梨衣及鉢及衣時, 成為全知者 ; when carrying his outer cloak, his upper robe & his bowl, he makes himself fully alert; 吃喝嚼嘗時, 成為全知者 ; when eating, drinking, chewing, & savoring, he makes himself fully alert; 大便小便時, 成為全知者 ; when urinating & defecating, he makes himself fully alert; 0

11 去站坐睡醒語默時, 成為全知者 when walking, standing, sitting, falling asleep, waking up, talking, & remaining silent, he makes himself fully alert. 這樣在身內隨觀身而住 ( 等 ), In this way he remains focused internally on the body in & of itself, or focused externally... unsustained by anything in the world. 諸比丘! 就這樣比丘在身隨觀身而住 monks, this is how a monk remains focused on the body in & of itself. --Sampajanapabbam nitthitam.-- Kayanupassana patikulamanasikarapabbam 身隨觀厭逆作意再者, 諸比丘! 比丘對這身體, 從腳掌往上, [4] Furthermore, a monk reflects on this very body from the soles of the feet on up, 從頭頂往下,( 被 ) 皮包著, 他觀察充滿種種的不淨 : from the crown of the head on down, surrounded by skin and full of various kinds of unclean things: 在此身, 有頭髮 2 身毛 3 指甲 4 牙 5 皮 6 肉 7 腱 In this body there are head hairs, 2 body hairs, 3 nails, 4 teeth, 5 skin; 6 flesh, 7 tendons, 8 骨 9 骨髓 0 腎臟心臟 2 肝臟 3 肋膜 4 脾臟

12 8 bones, 9 bone marrow, 0 kidneys, heart, 2 liver, 3 pleura, 4 spleen, 5 肺臟 6 腸 7 腸間膜 8 胃 9 糞 20 膽 2 痰 5 lungs, 6 large intestines, 7 small intestines, 8 gorge, 9 feces, 20 bile, 2 phlegm, 22 膿 23 血 24 汗 25 脂肪 26 淚 27 油脂 28 唾液 29 鼻涕 30 關節滑液 3 尿 22 pus, 23 blood, 24 sweat, 25 fat, 26 tears, 27 skin-oil, 28 saliva, 29 mucus, 30 fluid in the joints, 3 urine. 諸比丘! 好像兩口的袋, 充滿種種供應的穀物, monks, just as if a sack with openings at both ends were full of various kinds of grain -- 這就是 : 米稻穀綠豆菜豆芝麻糙米 wheat, rice, mung beans, kidney beans, sesame seeds, husked rice -- 有眼睛的人把它倒出來之後, 能觀察到 : and a man with good eyesight, pouring it out, were to reflect, 這些是米, 這些是稻穀, 這些是綠豆, 這些是菜豆, 這些是芝麻, 這些精米 (salinam;rices; 有的說麥 wheat) 稻穀 (vihinam) 綠豆 (mugganam) 菜豆 (masanam) 芝麻 (tilanam) 糙米 (tandulanam 去殼米 = sali-tandula) 2

13 是糙米 This is wheat. This is rice. These are mung beans. These are kidney beans. These are sesame seeds. This is husked rice, 同樣地 ; 諸比丘! 比丘對這身體, 從腳掌往上, in the same way, monks, a monk reflects on this very body from the soles of the feet on up, 從頭頂往下,( 被 ) 皮包著, 他觀察充滿種種的不淨 : from the crown of the head on down, surrounded by skin and full of various kinds of unclean things: 在此身, 有頭髮 2 身毛 3 指甲 4 牙 5 皮 6 肉 7 腱 In this body there are head hairs, 2 body hairs, 3 nails, 4 teeth, 5 skin; 6 flesh, 7 tendons, 8 骨 9 骨髓 0 腎臟心臟 2 肝臟 3 肋膜 4 脾臟 8 bones, 9 bone marrow, 0 kidneys, heart, 2 liver, 3 pleura, 4 spleen, 5 肺臟 6 腸 7 腸間膜 8 胃 9 糞 20 膽 2 痰 5 lungs, 6 large intestines, 7 small intestines, 8 gorge, 9 feces, 20 bile, 2 phlegm, 22 膿 23 血 24 汗 25 脂肪 26 淚 27 油脂 28 唾液 29 鼻涕 30 關節滑液 3 尿 22 pus, 23 blood, 24 sweat, 25 fat, 26 tears, 27 skin-oil, 28 saliva, 29 mucus, 30 fluid in the joints, 3 urine. 3

14 這樣在身內隨觀身而住 ( 等 ), In this way he remains focused internally on the body in & of itself, or focused externally... unsustained by anything in the world. 諸比丘! 就這樣比丘在身隨觀身而住 This is how a monk remains focused on the body in & of itself. Patikulamanasikarapabbam nitthitam. Kayanupassana dhatumanasikarapabbam 身隨觀界作意再者, 諸比丘! [5] Furthermore, monks, 比丘對這身體隨意安置, 隨意擺放, 從界觀察 : -- however it stands, however it is disposed -- in terms of properties: 在這身體, 有地界 2 水界 3 火界 4 風界 In this body there is the earth property, the liquid property, the fire property, & the wind property. 諸比丘! 譬如熟練的屠牛者, 或屠牛者的徒弟, monks, just as a skilled butcher or his apprentice, 長部疏 DT.22./CS:pg 安置..色身的狀態, 在在處處片刻中, 處置自身姿勢的說理擺放..於在在處處之場合, 其樣子的安頓擺放 4

15 殺牛後,( 肉 ) 一片一片地分離後, 坐在十字路口 ; 同樣地 ; having killed a cow, would sit at a crossroads cutting it up into pieces, 諸比丘! 比丘對這身體隨意安置, 隨意擺放, 從界觀察 : monks, the monk contemplates this very body -- however it stands, however it is disposed -- 在此身, 有地界 2 水界 3 火界 4 風界 in terms of properties: In this body there is the earth property, the liquid property, the fire property, & the wind property. 這樣在身內隨觀身而住 ( 等 ), In this way he remains focused internally on the body in & of itself, or focused externally... unsustained by anything in the world. 諸比丘! 就這樣比丘在身隨觀身而住 monks, This is how a monk remains focused on the body in & of itself. Dhatumanasikarapabbam nitthitam. Kayanupassana navasivathikapabbam 身隨觀九種墓地觀身隨觀九種墓地觀之一再者, 諸比丘! 譬如比丘應該看丟棄在墓地的屍體 : 5

16 [6] Furthermore, monks, as if he were to see a corpse cast away in a charnel ground -- 死一日, 或死二日, 或死三日, 膨脹, 烏青, 生膿 ; one day, two days, three days dead -- bloated, livid, & festering, 他這樣對這身體一起聯想 : ( 我 ) 這身體也是這樣, 未來會變成這樣 he applies it to this very body, This body, too: Such is its nature, such is its future, such its unavoidable fate 這樣在身內隨觀身而住 ( 等 ), In this way he remains focused internally on the body in & of itself, or focused externally... unsustained by anything in the world. 諸比丘! 就這樣比丘在身隨觀身而住 This is how a monk remains focused on the body in & of itself. 身隨觀九種墓地觀之二再者, 諸比丘! 譬如比丘應該看丟棄在墓地的屍體 : Or again, monks, as if he were to see a corpse cast away in a charnel ground, 被烏鴉啄, 或被鷹啄, 或被禿鷲啄, picked at by crows, vultures, & hawks, 6

17 或被蒼鷺啄, 或被狗咬, 或被老虎咬, by hyenas, dogs, tigers, 或被豹咬, 或被狐狼咬, 或被種種小生物咬 ; leopards, jackals, and various other creatures; 他這樣對這身體一起聯想 : ( 我 ) 這身體也是這樣, 未來會變成這樣 He applies it to this very body, This body, too: Such is its nature, such is its future, such its unavoidable fate. 這樣在身內隨觀身而住 ( 等 ), In this way he remains focused internally on the body in & of itself, or focused externally... unsustained by anything in the world. 諸比丘! 就這樣比丘在身隨觀身而住 monks, this is how a monk remains focused on the body in & of itself. 身隨觀九種墓地觀之三再者, 諸比丘! 譬如比丘應該看丟棄在墓地的屍體 : Or again, monks, as if he were to see a corpse cast away in a charnel ground, ( 被 ) 筋連結的骨鏈, 有肉有血 ; a skeleton smeared with flesh & blood, connected with tendons... 7

18 身隨觀九種墓地觀之四 ( 被 ) 筋連結的骨鏈, 無肉有血塗布 ; a fleshless skeleton smeared with blood, connected with tendons... 身隨觀九種墓地觀之五 ( 被 ) 筋連結的骨鏈, 無肉無血 ; a skeleton without flesh or blood, connected with tendons... 身隨觀九種墓地觀之六沒有連結的骨頭, 散亂在四方四隅, 手骨在另一處, bones detached from their tendons, scattered in all directions -- here a hand bone, 足骨在另一處, 足踝 ( ㄏㄨㄞ ˊ ) 骨在另一處, 小腿骨在另一處, 大腿骨在另一處, there a foot bone, here a shin bone, there a thigh bone, here a hip bone, 髖骨在另一處, 肋骨在另一處, 脊椎骨在另一處, 肩骨在另一處, there a back bone, here a rib, there a chest bone, here a shoulder bone, 頸骨在另一處, 顎骨在另一處, 牙齒在另一處, 頭顱在另一處, there a neck bone, here a jaw bone, there a tooth, here a skull, 他這樣對這身體一起聯想 : ( 我 ) 這身體也是這樣, 未來會變成這樣 8

19 He applies it to this very body, This body, too: Such is its nature, such is its future, such its unavoidable fate. 這樣在身內隨觀身而住 ( 等 ), In this way he remains focused internally on the body in & of itself, or focused externally... unsustained by anything in the world. 諸比丘! 就這樣比丘在身隨觀身而住 This is how a monk remains focused on the body in & of itself. 身隨觀九種墓地觀之七再者, 諸比丘! 譬如比丘應該看丟棄在墓地的屍體 : Or again, as if he were to see a corpse cast away in a charnel ground, 骨頭是白的, 像螺的顏色, the bones whitened, somewhat like the color of shells... 身隨觀九種墓地觀之八過了一年後, 骨頭混雜泥土, piled up, more than a year old... 身隨觀九種墓地觀之九骨頭腐敗, 生成粉末 ; 9

20 decomposed into a powder: 他這樣對這身體一起聯想 : ( 我 ) 這身體也是這樣, 未來會變成這樣 He applies it to this very body, This body, too: Such is its nature, such is its future, such its unavoidable fate. 這樣在身內隨觀身而住 ; 或在身外, 在身隨觀身而住 ; In this way he remains focused internally on the body in & of itself, or externally on the body in & of itself, 或在身內及身外, 在身隨觀身而住 or both internally & externally on the body in & of itself. 在身隨觀集法而住 ; 或在身隨觀滅法而住 ; 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, 或在身隨觀集法及 ( 隨觀 ) 滅法而住 ; or on the phenomenon of origination & passing away with regard to the body. 或身存在的念現起, Or his mindfulness that There is a body 這樣直到浸入智浸入憶念為止, 他無依止而住, 並且在世間一無所取 is maintained to the extent of knowledge & remembrance. And he remains 20

21 independent, unsustained by (not clinging to) anything in the world. 諸比丘! 就這樣比丘在身隨觀身而住 This is how a monk remains focused on the body in & of itself. Navasivathikapabbam nitthitam. Cuddasakayanupassana nitthita. (B. Feelings) Vedananupassana 受隨觀然而, 諸比丘! 比丘如何在諸感受, 隨觀諸感受而住? 在這裡, 諸比丘! And monks, how does a monk remain focused on feelings in & of themselves? There is the case where a monk, 比丘感受樂受時, 他詳知.. 我感受樂受 ; When feeling a pleasant feeling, he discerns that he is feeling a pleasant feeling. 感受苦受時, 他詳知.. 我感受苦受 ; when feeling a painful feeling, discerns that he is feeling a painful feeling. 感受不苦不樂受時, 他詳知.. 我感受不苦不樂受 When feeling a neither-painful-nor-pleasant feeling, he discerns that he is feeling a neither-painful-nor-pleasant feeling. 感受有污染的樂受時, 他詳知.. 我感受有污染的樂受 ; 2

22 When feeling a pleasant feeling of the flesh, he discerns that he is feeling a pleasant feeling of the flesh. 感受無污染的樂受時, 他詳知.. 我感受無污染的樂受 ; When feeling a pleasant feeling not of the flesh, he discerns that he is feeling a pleasant feeling not of the flesh. 感受有污染的苦受時, 他詳知.. 我感受有污染的苦受 When feeling a painful feeling of the flesh, he discerns that he is feeling a painful feeling of the flesh. 感受無污染的苦受時, 他詳知.. 我感受無污染的苦受, When feeling a painful feeling not of the flesh, he discerns that he is feeling a painful feeling not of the flesh. 感受有污染的不苦不樂受時, When feeling a neither-painful-nor-pleasant feeling of the flesh, 他詳知.. 我感受有污染的不苦不樂受 he discerns that he is feeling a neither-painful-nor-pleasant feeling of the flesh. 感受無污染的不苦不樂受時, When feeling a neither-painful-nor-pleasant feeling not of the flesh, 他詳知.. 我感受無污染的不苦不樂受 22

23 he discerns that he is feeling a neither-painful-nor-pleasant feeling not of the flesh. 這樣在身內, 在諸感受隨觀諸感受而住 ; 或在身外, 在諸感受隨觀諸感受而住 ; In this way he remains focused internally on feelings in & of themselves, or externally on feelings in & of themselves, 或在身內及身外, 在諸感受隨觀諸感受而住 or both internally & externally on feelings in & of themselves. 或在諸感受隨觀集法而住 ; Or he remains focused on the phenomenon of origination with regard to feelings, 或在諸感受隨觀滅法而住 ; 或在諸感受隨觀集法及滅法而住, on the phenomenon of passing away with regard to feelings, or on the phenomenon of origination & passing away with regard to feelings. 感受存在的念現起, Or his mindfulness that There are feelings 這樣直到浸入智浸入憶念為止, 他無依止而住, 並且在世間一無所取 is maintained to the extent of knowledge & remembrance. And he remains independent, unsustained by (not clinging to) anything in the world. 23

24 諸比丘! 就這樣比丘在諸感受隨觀諸感受而住 Monks, this is how a monk remains focused on feelings in & of themselves. Vedananupassana nitthita. Cittanupassana 心隨觀 (C. Mind) 再者, 諸比丘! 比丘如何在心隨觀心而住? And monks, how does a monk remain focused on the mind in & of itself? 在這裡, 諸比丘! 比丘心有染, 他詳知.. 心有染 ; Monks, there is the case where a monk, when the mind has passion, discerns that the mind has passion. 心離染, 他詳知.. 心離染 ; 心有瞋, 他詳知.. 心有瞋 ; When the mind is without passion, he discerns that the mind is without passion. When the mind has aversion, he discerns that the mind has aversion. 心離瞋, 他詳知.. 心離瞋 ; 心有癡, 他詳知.. 心有癡 ; When the mind is without aversion, he discerns that the mind is without aversion. When the mind has delusion, he discerns that the mind has delusion. 心離癡, 他詳知.. 心離癡 ; 24

25 When the mind is without delusion, he discerns that the mind is without delusion. 心昏昧, 他詳知.. 心昏昧 ; When the mind is restricted, he discerns that the mind is restricted. 心散亂, 他詳知.. 心散亂 ; When the mind is scattered, he discerns that the mind is scattered. 廣大心, 他詳知.. 廣大心 ; When the mind is enlarged, he discerns that the mind is enlarged. 無廣大心, 他詳知.. 無廣大心 ; When the mind is not enlarged, he discerns that the mind is not enlarged. 有上心, 他詳知.. 有上心 ; When the mind is surpassed, he discerns that the mind is surpassed. 無上心, 他詳知.. 無上心 ; When the mind is unsurpassed, he discerns that the mind is unsurpassed. 心定, 他詳知.. 心定 ; When the mind is concentrated, he discerns that the mind is concentrated. 心未定, 他詳知.. 心未定 ; When the mind is not concentrated, he discerns that the mind is not concentrated. 25

26 心解脫, 他詳知.. 心解脫 ; When the mind is released, he discerns that the mind is released. 心未解脫, 他詳知.. 心未解脫 When the mind is not released, he discerns that the mind is not released. 這樣在身內, 在心隨觀心而住 ; 在身外, 在心隨觀心而住 ; In this way he remains focused internally on the mind in & of itself, or externally on the mind in & of itself, 在身內及身外, 在心隨觀心而住 or both internally & externally on the mind in & of itself. 在心隨觀集法而住, Or he remains focused on the phenomenon of origination with regard to the mind, 在心隨觀滅法而住 ; on the phenomenon of passing away with regard to the mind, 在心隨觀集法及滅法而住, or on the phenomenon of origination & passing away with regard to the mind. 心存在的念現起, Or his mindfulness that There is a mind 26

27 這樣直到浸入智浸入憶念為止, 他無依止而住, 並且在世間一無所取 is maintained to the extent of knowledge & remembrance. And he remains independent, unsustained by (not clinging to) anything in the world. 諸比丘! 就這樣比丘在心隨觀心而住 Monks, this is how a monk remains focused on the mind in & of itself. Cittanupassana nitthita. Dhammanupassana nivaranapabbam 法隨觀五蓋 (D. Mental Qualities) 又, 諸比丘! 比丘如何在諸法隨觀諸法而住? And Monks, how does a monk remain focused on mental qualities in & of themselves? 在這裡, 諸比丘! 比丘在五蓋諸法, 隨觀 ( 五蓋 ) 諸法而住 [] There is the case where a monk remains focused on mental qualities in & of themselves with reference to the five hindrances. 然而, 諸比丘! 比丘如何在五蓋諸法, 隨觀諸法而住? And how does a monk remain focused on mental qualities in & of themselves with 在五蓋隨觀五蓋而住..本句直譯.. 在諸法隨觀諸法而住, 在五蓋意即.. () 在慾的意欲, 隨觀慾的意欲,(2) 在瞋, 隨觀瞋,(3) 在昏沈及呆滯, 隨觀昏沈及呆滯,(4) 在掉舉與後悔, 隨觀掉舉與後悔,(5) 在疑, 隨觀疑 27

28 reference to the five hindrances? 在這裡, 諸比丘! 比丘在身內有慾的意欲, There is the case where, there being sensual desire present within, 他詳知.. 在我的身內有慾的意欲 ; a monk discerns that There is sensual desire present within me. 或在身內無慾的意欲, 他詳知.. 在我的身內無慾的意欲 ; Or, there being no sensual desire present within, he discerns that There is no sensual desire present within me. 及像對未被生的慾的意欲出生了, 他詳知它 ; He discerns how there is the arising of unarisen sensual desire. 及像對被生的慾的意欲, 徹底捨斷, 他詳知它 ; And he discerns how there is the abandoning of sensual desire once it has arisen. 及像對被徹底捨斷的欲的意欲, 在未來不出生, 他詳知它 And he discerns how there is no further appearance in the future of sensual desire that has been abandoned. 或在身內有瞋, 他詳知.. 我的身內有瞋 ; Or, there being ill will present within, a monk discerns that There is ill will present within me. 28

29 或在身內無瞋, 他詳知.. 我的身內無瞋 ; Or, there being no ill will present within, he discerns that There is no ill will present within me. 像對未被生的瞋出生了, 他詳知它 ; He discerns how there is the arising of unarisen ill will. 及像對被生的瞋, 徹底捨斷, 他詳知它 ; And he discerns how there is the abandoning of ill will once it has arisen. 及像對被徹底捨斷的瞋, 在未來不出生, 他詳知它 And he discerns how there is no further appearance in the future of ill will that has been abandoned. 或在身內有昏沈及呆滯, 他詳知.. 我的內心有昏沈及呆滯 ; Or, there being sloth and drowsiness present within, a monk discerns that There is sloth and drowsiness present within me. 或在身內無昏沈及呆滯, 他詳知.. 我的內心無昏沈及呆滯 ; Or, there being no sloth and drowsiness present within, he discerns that There is no sloth and drowsiness present within me. 及像對未被生的昏沈及呆滯出生了, 他詳知它 ; He discerns how there is the arising of unarisen sloth and drowsiness. 29

30 及像對已被生的昏沈及呆滯, 徹底捨斷, 他詳知它 ; And he discerns how there is no further appearance in the future of sloth and drowsiness that has been abandoned. 及像徹底捨斷的昏沈及呆滯, 在未來不出生, 他詳知它 And he discerns how there is no further appearance in the future of sloth and drowsiness that has been abandoned. 或在身內有掉舉與後悔, 他詳知.. 我的內心有掉舉與後悔 ; And he discerns how there is no further appearance in the future of restlessness and anxiety that has been abandoned. 或像在身內無掉舉與後悔, 他詳知.. 我的內心無掉舉與後悔 ; Or, there being no restlessness and anxiety present within, he discerns that There is no restlessness and anxiety present within me. 及像對未被生的掉舉與後悔出生了, 他詳知它 ; He discerns how there is the arising of unarisen restlessness and anxiety. 及像對被生的掉舉與後悔, 徹底捨斷, 他詳知它 ; And he discerns how there is no further appearance in the future of restlessness and anxiety that has been abandoned. 及像徹底捨斷的掉舉與後悔, 在未來不出生, 他詳知它 30

31 And he discerns how there is no further appearance in the future of restlessness and anxiety that has been abandoned. 或在身內有疑, 他詳知.. 我的內心有疑 ; Or, there being uncertainty present within, a monk discerns that There is uncertainty present within me. 或像在身內無疑, 他詳知.. 我的內心無疑 ; Or, there being no uncertainty present within, he discerns that There is no uncertainty present within me. 及像對未被生的疑出生了, 他詳知它 ; He discerns how there is the arising of unarisen uncertainty. 及像對被生的疑, 徹底捨斷, 他詳知它 ; And he discerns how there is the abandoning of uncertainty once it has arisen. 及像徹底捨斷的疑, 在未來不出生, 他詳知它 And he discerns how there is no further appearance in the future of uncertainty that has been abandoned. 這樣在身內, 在 ( 五蓋 ) 諸法, 隨觀諸法而住 ; In this way he remains focused internally on mental qualities in & of themselves, 或在身外, 在 ( 五蓋 ) 諸法, 隨觀諸法而住 ; 3

32 or externally on mental qualities in & of themselves, 或在身內及身外, 在 ( 五蓋 ) 諸法, 隨觀諸法而住 or both internally & externally on mental qualities in & of themselves. 或在 ( 五蓋集 ) 諸法, 隨觀諸集法而住 ; Or he remains focused on the phenomenon of origination with regard to mental qualities, 或在 ( 五蓋滅 ) 諸法, 隨觀諸滅法而住 ; or on the phenomenon of passing away with regard to mental qualities, 或在 ( 五蓋集及滅 ) 諸法, 隨觀集法及滅法而住, or on the phenomenon of origination & passing away with regard to mental qualities. 或諸法存在的念現起, Or his mindfulness that There are mental qualities 這樣直到浸入智浸入憶念為止, 他無依止而住, 並且在世間一無所取 is maintained to the extent of knowledge & remembrance. And he remains independent, unsustained by (not clinging to) anything in the world. 諸比丘! 就這樣比丘在五蓋, 隨觀諸法而住 Monks, this is how a monk remains focused on mental qualities in & of themselves with reference to the five hindrances. 32

33 Nivaranapabbam nitthitam. Dhammanupassana khandhapabbam 法隨觀五蘊再者, 諸比丘! 比丘在五取蘊, 隨觀 ( 五取蘊 ) 諸法而住 [2] Furthermore, monks, the monk remains focused on mental qualities in & of themselves with reference to the five aggregates for clinging/sustenance. 然而, 諸比丘! 比丘如何在五取蘊, 隨觀諸法而住? And how does he remain focused on mental qualities in & of themselves with reference to the five aggregates for clinging/sustenance? 在這裡, 諸比丘! 比丘 : 這樣是肉體, 這樣是肉體的生出, 這樣是肉體的滅絕 ; Monks, there is the case where a monk [discerns]: Such is form, such its origination, such its disappearance. 這樣是感受, 這樣是感受的生出, 這樣是感受的滅絕 ; Such is feeling, such its origination, such its disappearance. 這樣是想, 這樣是想的生出, 這樣是想的滅絕 ; Such is perception, such its origination, such its disappearance. 在五蘊隨觀五蘊而住..本句巴利文直譯.. 在諸法隨觀諸法而住, 在五蘊 33

34 這樣是諸行, 這樣是諸行的生出, 這樣是諸行的滅絕 ; Such are fabrications, such its origination, such its disappearance. 這樣是識, 這樣是識的生出, 這樣是識的滅絕 Such is consciousness, such its origination, such its disappearance. 這樣在身內, 在 ( 五取蘊 ) 諸法, 隨觀諸法而住 ; In this way he remains focused internally on the mental qualities in & of themselves, 或這樣在身外, 在 ( 五取蘊 ) 諸法, 隨觀諸法而住 ; or focused externally on the mental qualities in & of themselves, 或在身內及身外, 在 ( 五取蘊 ) 諸法, 隨觀諸法而住 or both internally & externally on mental qualities in & of themselves. 或在 ( 五取蘊 ) 諸法, 隨觀諸集法而住 ; Or he remains focused on the phenomenon of origination with regard to mental qualities, 或在 ( 五取蘊 ) 諸法, 隨觀諸滅法而住 ; or on the phenomenon of passing away with regard to mental qualities, 或在 ( 五取蘊 ) 諸法, 隨觀諸集法及滅法而住, or on the phenomenon of origination & passing away with regard to mental 34

35 qualities. 或諸法存在的念現起, Or his mindfulness that There are mental qualities 這樣直到浸入智浸入憶念為止, 他無依止而住, 並且在世間一無所取 is maintained to the extent of knowledge & remembrance. And he remains independent, unsustained by (not clinging to) anything in the world. 諸比丘! 就這樣比丘在五取蘊, 隨觀諸法而住 Monks, this is how a monk remains focused on mental qualities in & of themselves with reference to the five aggregates for clinging/sustenance. --Khandhapabbam nitthitam.-- Dhammanupassana ayatanapabbam 法隨觀十二處再者, 諸比丘! [3] Furthermore, monks, 比丘在內外六處諸法, 隨觀諸法而住 the monk remains focused on mental qualities in & of themselves with reference to the sixfold internal & external sense media. 然而, 諸比丘! And monks, 35

36 比丘如何在內外六處諸法, 隨觀諸法而住? how does he remain focused on mental qualities in & of themselves with reference to the sixfold internal & external sense media? 在這裡, 諸比丘! 比丘詳知眼, 及詳知諸形色, There is the case where he discerns the eye, he discerns forms, 及他詳知..緣於這兩者, 結縛被產生 ; he discerns the fetter that arises dependent on both. 像對未被生的結縛出生了, 他詳知它 ; He discerns how there is the arising of an unarisen fetter. 及像對被生的結縛, 徹底捨斷, 他詳知它 ; And he discerns how there is the abandoning of a fetter once it has arisen. 及像對被徹底捨斷的結縛, 在未來不出生, 他詳知它 And he discerns how there is no further appearance in the future of a fetter that has been abandoned. 又, 他詳知耳, 及他詳知諸聲, There is the case where he discerns the ear, he discerns sounds, 及他詳知..緣於這兩者, 結縛被產生 ; 36

37 he discerns the fetter that arises dependent on both. 像對未被生的結縛出生了, 他詳知它 ; He discerns how there is the arising of an unarisen fetter. 及像對被生的結縛, 徹底捨斷, 他詳知它 ; And he discerns how there is the abandoning of a fetter once it has arisen. 及像對被徹底捨斷的結縛, 在未來不出生, 他詳知它 And he discerns how there is no further appearance in the future of a fetter that has been abandoned. 又, 他詳知鼻, 及他詳知諸香, There is the case where he discerns the nose, he discerns smells, 及他詳知..緣於這兩者, 結縛被產生 ; he discerns the fetter that arises dependent on both. 像對未被生的結縛出生了, 他詳知它 ; He discerns how there is the arising of an unarisen fetter. 及像對被生的結縛, 徹底捨斷, 他詳知它 ; And he discerns how there is the abandoning of a fetter once it has arisen. 37

38 及像對被徹底捨斷的結縛, 在未來不出生, 他詳知它 And he discerns how there is no further appearance in the future of a fetter that has been abandoned. 又, 他詳知舌, 及他詳知諸味, There is the case where he discerns the tongue, he discerns tastes, 及他詳知..緣於這兩者, 結縛被產生 ; he discerns the fetter that arises dependent on both. 像對未被生的結縛出生了, 他詳知它 ; He discerns how there is the arising of an unarisen fetter. 及像對被生的結縛, 徹底捨斷, 他詳知它 ; And he discerns how there is the abandoning of a fetter once it has arisen. 及像對被徹底捨斷的結縛, 在未來不出生, 他詳知它 And he discerns how there is no further appearance in the future of a fetter that has been abandoned. 又, 他詳知身, 及他詳知諸觸, There is the case where he discerns the body, he discerns tangible objects, 及他詳知..緣於這兩者, 結縛被產生 ; 38

39 he discerns the fetter that arises dependent on both. He discerns how there is the arising of an unarisen fetter. 像對未被生的結縛出生了, 他詳知它 ; And he discerns how there is the abandoning of a fetter once it has arisen. 及像對被生的結縛, 徹底捨斷, 他詳知它 ; And he discerns how there is the abandoning of a fetter once it has arisen. 及像對被徹底捨斷的結縛, 在未來不出生, 他詳知它 And he discerns how there is no further appearance in the future of a fetter that has been abandoned. 又, 他詳知意, 及他詳知諸法, There is the case where he discerns the intellect, he discerns rational objects, yabca tadubhayam paticca uppajjati samyojanam tabca pajanati, 及他詳知..緣於這兩者, 結縛被產生 ; he discerns the fetter that arises dependent on both. 像對未被生的結縛出生了, 他詳知它 ; He discerns how there is the arising of an unarisen fetter. 及像對被生的結縛, 徹底捨斷, 他詳知它 ; And he discerns how there is the abandoning of a fetter once it has arisen. 39

40 及像對被徹底捨斷的結縛, 在未來不出生, 他詳知它 And he discerns how there is no further appearance in the future of a fetter that has been abandoned. 這樣在身內, 在 ( 內外六處 ) 諸法, 隨觀諸法而住 ; In this way he remains focused internally on the mental qualities in & of themselves, 或在身外, 在 ( 內外六處 ) 諸法, 隨觀諸法而住 ; or externally on mental qualities in & of themselves, 或在身內及身外, 在 ( 內外六處 ) 諸法, 隨觀諸法而住 or both internally & externally on mental qualities in & of themselves. 或在 ( 內外六處 ) 諸法, 隨觀集法而住 ; Or he remains focused on the phenomenon of origination with regard to mental qualities, 或在 ( 內外六處 ) 諸法, 隨觀滅法而住 ; or on the phenomenon of passing away with regard to mental qualities, 或在 ( 內外六處 ) 諸法, 隨觀集法及滅法而住, or on the phenomenon of origination & passing away with regard to mental 40

41 qualities. 或諸法存在的念現起, Or his mindfulness that There are mental qualities 這樣直到浸入智浸入憶念為止, 他無依止而住, 並且在世間一無所取 is maintained to the extent of knowledge & remembrance. And he remains independent, unsustained by (not clinging to) anything in the world. 諸比丘! 就這樣, Monks, 比丘在內外六處諸法, 隨觀諸法而住 This is how a monk remains focused on mental qualities in & of themselves with reference to the sixfold internal & external sense media. Ayatanapabbam nitthitam. Dhammanupassana bojjhavgapabbam 法隨觀七覺支再者, 諸比丘! 比丘在七覺支諸法, 隨觀諸法而住 [4] Furthermore, monks, the monk remains focused on mental qualities in & of themselves with reference to the seven factors of awakening. 七覺支.. () 念 ( 巴 sati, 梵 smrti f.) 覺支 (2) 擇法 ( 巴 dhamma-vicaya, 梵 dharma-pravicaya m.) 覺支 (3) 精進 ( 巴 viriya, 梵 virya n.) 覺支 ( 英雄本色覺支 ) (4) 喜 ( 巴 piti, 梵 priti f.) 覺支 (5) 輕安 ( 巴 passaddhi, 梵 prawrabdhi f.) 覺支 (6) 定 ( 巴 samadhi, 梵 samadhi m.) 覺支 (7) 捨 ( 巴 upekkha, 梵 upeksa f.) 覺支 ( 旁觀覺支 ) 4

42 然而, 諸比丘! 比丘如何在七覺支諸法, 隨觀諸法而住? And monks, how does he remain focused on mental qualities in & of themselves with reference to the seven factors of awakening? 在這裡, 諸比丘! 比丘在身內有念覺支, monks, there is the case where, there being mindfulness as a factor of awakening present within, 他詳知.. 我的身內有念覺支 ; he discerns that Mindfulness as a factor of awakening is present within me. 或我的身內沒有念覺支, 他詳知.. 在我的身內沒有念覺支 ; Or, there being no mindfulness as a factor of awakening present within, he discerns that Mindfulness as a factor of awakening is not present within me. 及像對未被生的念覺支出生出生了, 他詳知它 ; He discerns how there is the arising of unarisen mindfulness as a factor of awakening. 及像對被生的念覺支, 修習圓滿, 他詳知它 And he discerns how there is the culmination of the development of mindfulness as a factor of awakening once it has arisen. 或身內有擇法覺支, 42

43 There being analysis of qualities as a factor of awakening present within, 他詳知.. 我的身內有擇法覺支 ; he discerns that analysis of qualities as a factor of awakening is present within me. 或身內沒有擇法覺支, Or, there being no analysis of qualities as a factor of awakening present within, 他詳知.. 我的身內沒有擇法覺支 ; he discerns that analysis of qualities as a factor of awakening is not present within me. 及像對未被生的擇法覺支出生了, 他詳知它 ; He discerns how there is the arising of unarisen analysis of qualities as a factor of awakening. 及像對被生的擇法覺支, 修習圓滿, 他詳知它 And he discerns how there is the culmination of the development of analysis of qualities as a factor of awakening once it has arisen. 或身內有精進覺支, 他詳知.. 我的身內有精進覺支 ; There being persistence as a factor of awakening present within, he discerns that persistence as a factor of awakening is present within me. 或身內有無精進覺支, 他詳知.. 我的身內沒有精進覺支 ; 43

44 Or, there being no persistence as a factor of awakening present within, he discerns that persistence as a factor of awakening is not present within me. 及像對未被生的精進覺支出生了, 他詳知它 ; He discerns how there is the arising of unarisen persistence as a factor of awakening. 及像對被生的精進覺支, 修習圓滿, 他詳知它 And he discerns how there is the culmination of the development of persistence as a factor of awakening once it has arisen. 或身內有喜覺支, 他詳知.. 我的身內有喜覺支 ; There being rapture as a factor of awakening present within, he discerns that rapture as a factor of awakening is present within me. 或身內沒有喜覺支, 他詳知.. 在我的身內沒有喜覺支 ; Or, there being no rapture as a factor of awakening present within, he discerns that rapture as a factor of awakening is not present within me. 及像對未被生的喜覺支出生了, 他詳知它 ; He discerns how there is the arising of unarisen rapture as a factor of awakening. 及像對被生的喜覺支, 修習圓滿, 他詳知它 And he discerns how there is the culmination of the development of rapture as a factor of awakening once it has arisen. 或身內有輕安覺支, 44

45 There being serenity as a factor of awakening present within, 他詳知.. 我的身內有輕安覺支 ; he discerns that serenity as a factor of awakening is present within me. 或身內沒有輕安覺支, Or, there being no serenity as a factor of awakening present within, 他詳知.. 在我的身內沒有輕安覺支 ; he discerns that serenity as a factor of awakening is not present within me. 及像對未被生的輕安覺支出生了, 他詳知它 ; He discerns how there is the arising of unarisen serenity as a factor of awakening. 及像對被生的輕安覺支, 修習圓滿, 他詳知它 And he discerns how there is the culmination of the development of serenity as a factor of awakening once it has arisen. 或身內有定覺支, There being concentration as a factor of awakening present within, 他詳知.. 我的身內有定覺支 ; he discerns that concentration as a factor of awakening is present within me. 或身內沒有定覺支, 45

46 Or, there being no concentration as a factor of awakening present within, 他詳知.. 我的身內沒有定覺支 ; he discerns that concentration as a factor of awakening is not present within me. 及像對未被生的定覺支出生了, 他詳知它 ; He discerns how there is the arising of unarisen concentration as a factor of awakening. 及像對被生的定覺支, 修習圓滿, 他詳知它 And he discerns how there is the culmination of the development of concentration as a factor of awakening once it has arisen. 或身內有捨覺支, There being equanimity as a factor of awakening present within, 他詳知.. 我的身內有捨覺支 ; he discerns that equanimity as a factor of awakening is present within me. 或身內沒有捨覺支, Or, there being no equanimity as a factor of awakening present within, 他詳知.. 我的身內沒有捨覺支 ; he discerns that equanimity as a factor of awakening is not present within me. 46

47 及像對未被生的捨覺支出生了, 他詳知它 ; He discerns how there is the arising of unarisen equanimity as a factor of awakening. 及像對被生的捨覺支, 修習圓滿, 他詳知它 And he discerns how there is the culmination of the development of equanimity as a factor of awakening once it has arisen. 這樣在身內, 在 ( 七覺支 ) 諸法, 隨觀諸法而住 ; In this way he remains focused internally on mental qualities in & of themselves, 或在身外, 在 ( 七覺支 ) 諸法, 隨觀諸法而住 ; or externally on mental qualities in & of themselves, 或在身內及身外, 在 ( 七覺支 ) 諸法, 隨觀諸法而住 or both internally & externally on mental qualities in & of themselves. 在 ( 七覺支 ) 諸法隨觀集法而住 ; Or he remains focused on the phenomenon of origination with regard to mental qualities, 或在 ( 七覺支 ) 諸法隨觀滅法而住 ; or on the phenomenon of passing away with regard to mental qualities, 47

48 或在 ( 七覺支 ) 諸法, 隨觀集法及滅法而住, or on the phenomenon of origination & passing away with regard to mental qualities. 或諸法存在的念現起, Or his mindfulness that There are mental qualities 這樣直到浸入智浸入憶念為止, 他無依止而住, 並且在世間一無所取 is maintained to the extent of knowledge & remembrance. And he remains independent, unsustained by (not clinging to) anything in the world. 諸比丘! 就這樣在七覺支, 比丘在諸法隨觀諸法而住 This is how a monk remains focused on mental qualities in & of themselves with reference to the seven factors of awakening. Bojjhavgapabbam nitthitam. Dhammanupassana saccapabbam 法隨觀四諦再者, 諸比丘! 比丘在四聖諦諸法, 隨觀諸法而住 [5] Furthermore, monks, the monk remains focused on mental qualities in & of themselves with reference to the four noble truths. 然而, 諸比丘! 比丘如何在四聖諦諸法, 隨觀諸法而住? 本句直譯.. 在諸法隨觀諸法而住, 在四聖諦 48

49 And monks, how does he remain focused on mental qualities in & of themselves with reference to the four noble truths? 在這裡, 諸比丘! 比丘如實詳知.. 這是苦, There is the case where he discerns, as it is actually present, that This is stress... 他如實詳知.. 這是苦集, 他如實詳知.. 這是苦的滅, This is the origination of stress... This is the cessation of stress... 他如實詳知.. 這是往苦的滅的行道 This is the way leading to the cessation of stress. Pathamabhanavaro nitthito. Dukkhasaccaniddeso ( 苦諦解說 ) 諸比丘! 什麼是苦聖諦? 生也是苦, 老也是苦, [a] Now what is the noble truth of stress? Birth is stress, aging is stress, 死也是苦, 生也是苦, 愁悲苦憂傷心苦, 阿毘達摩義廣釋 (Vibhv.PTS:p.8):Tesam tesam sattanam tamtamgati-adisu attabhavapatilabho jati. Tathanibbattassa ca attabhavassa puranabhavo jara. Etasseva ekabhavaparicchinnassa pariyosanam maranam. Batibyasanadihi phutthassa cittasantapo soko. Tasseva vacipalapo paridevo. Kayikadukkhavedana dukkham. Manasikadukkhavedana domanassam. Batibyasanadihi phutthassa adhimattacetodukkhappabhavito bhuso ayaso upayaso.( 各類諸有情, 趣此趣此等, 得到自體稱為生老 : 如此已再生的自體的老化死 : 這個劃分一期生命的盡頭愁 : 於親戚諸不幸等, 觸發悲傷悲 : 他 ( 連帶 ) 說出廢話苦 : 身苦受憂 : 作意中有苦受惱 : 於親戚諸不幸等, 觸發很多心苦, 很多悲傷 ) 49

50 death is stressful; sorrow, lamentation, pain, distress, & despair are stress; 怨憎會是苦, 愛別離是苦, association with the unbeloved is stress; separation from the loved is stress; 所求不得也是苦 ; 簡單說, 五取蘊即是苦 not getting what is wanted is stress; not getting what is wanted is stress. In short, the five aggregates for clinging/sustenance are stress. 又, 諸比丘! 什麼是生? 凡是各種有情, 於各種有情類之 And what is birth? 生 2 和合發生 3 趣入 4 出現 5 諸蘊顯現, 6 諸處獲得, Whatever birth, 2 taking birth, 3 descent, 4 coming-to-be, 5 coming-forth, 6 appearance of aggregates, & acquisition of [sense] spheres of the various beings in this or that group of beings, 諸比丘! 這被稱為生 that is called birth. 又, 諸比丘! 什麼是老? 凡是各種有情, 於各種有情類之 And what is aging? 年老 2 老衰 3 齒落 4 髮白 5 皮皺, 6 壽命的耗盡 50

51 Whatever aging, 2 decrepitude, 3 brokenness, 4 graying, 5 wrinkling, 6 decline of life-force, 7 諸根老朽諸比丘! 這被稱為老 7 weakening of the faculties of the various beings in this or that group of beings, that is called aging. 又, 諸比丘! 什麼是死? 凡是各種有情, 於各種有情部類之 And what is death? 脫離 2 脫離狀態 3 迸裂 4 消失 5 死 6 死亡 7 死期到 8 諸蘊的迸裂 Whatever deceasing, 2 passing away, 3 breaking up, 4 disappearance, 5 dying, 6 death, 7 completion of time, 8 break up of the aggregates, 9 身軀的拋下 0 命根全斷, 諸比丘! 這被稱為死 9 casting off of the body, 0 interruption in the life faculty of the various beings in this or that group of beings, that is called death. 又, 諸比丘! 什麼是愁? 諸比丘! 凡是俱有種種不幸, And what is sorrow? 為種種苦法所惱的愁 2 悲傷 Whatever sorrow, 2 sorrowing, 3 傷心 4 內愁 5 內愴, 諸比丘! 這被稱為愁 3 sadness, 4 inward sorrow, 5 inward sadness of anyone suffering from misfortune, touched by a painful thing, that is called sorrow. 5

52 又, 諸比丘! 什麼是悲傷? 諸比丘! 凡是俱有種種不幸, And what is lamentation? 為種種苦法所惱的 Whatever crying, 2 grieving, 悲 2 悲痛 3 嘆息 4 悲哀 5 悲歎 6 悲愴, 諸比丘! 這被稱為悲 3 lamenting, 4 weeping, 5 wailing, 6 lamentation of anyone suffering from misfortune, touched by a painful thing, that is called lamentation. 又, 諸比丘! 什麼是苦? 諸比丘! 凡是身的痛苦, And what is pain? Whatever is experienced as bodily pain, 2 身的不愉快, 3 感受身觸所生之痛 4 及不愉快, 2 bodily discomfort, 3 pain or 4 discomfort born of bodily contact, 諸比丘! 這被稱為苦 that is called pain. 又, 諸比丘! 什麼是憂? 諸比丘! 凡是心的苦, And what is distress? Whatever is experienced as mental pain, 2 心不愉快, 3 感受意觸所生之痛苦 4 及不愉快, 2 mental discomfort, 3 pain or 4 discomfort born of mental contact, 52

53 諸比丘! 這被稱為憂 that is called distress. 又, 諸比丘! 什麼是悶? And what is despair? 諸比丘! 凡是俱有種種的不幸, Monks, 被苦法所惱的愁 2 悶 3 氣餒 4 沮喪, whatever despair, 2 despondency, 3 desperation of anyone suffering from misfortune, 4 touched by a painful thing, 諸比丘! 這被稱為悶 that is called despair. 又, 諸比丘! 什麼是怨憎會苦? And monks, what is the stress of association with the unbeloved? 於此, 凡是那些不可喜的不可樂的不合意的諸色諸聲諸香諸味諸觸諸法 ; There is the case where undesirable, unpleasing, unattractive sights, sounds, aromas, flavors, or tactile sensations occur to one; 53

54 或者凡是不義之欲不利之欲不爽之欲無從執著中釋放之欲, 凡是它們碰面 2 聚會 3 聯誼 4 交際在一起 or one has connection, 2 contact, 3 relationship, 4 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. 諸比丘! 這被稱為怨憎會苦 monks, this is called the stress of association with the unbeloved. 又, 諸比丘! 什麼是愛別離苦? And monks, what is the stress of separation from the loved? 於此, 凡是那些可喜的愉快的合意的諸色諸聲諸香諸味諸觸諸法 ; There is the case where desirable, pleasing, attractive sights, sounds, aromas, flavors, or tactile sensations do not occur to one; 或者凡是有義利之欲 2 有利益之欲 3 爽快之欲 4 瑜伽安穩之欲, 或母或父或兄弟或姐妹或朋友或同事或親戚, 凡是它們未碰面 2 未聚會 3 未聯誼 4 交際在一起 or one has no connection, 2 no contact, 3 no relationship, 4 no interaction with those who wish one well, 2 who wish for one s benefit, 3 who wish for one s comfort, 4 who 54

55 wish one security from the yoke, nor with one s mother, father, brother, sister, friends, companions, or relatives. 諸比丘! 這被稱為愛別離苦 This is called the stress of separation from the loved. 又, 諸比丘! 什麼是求不得苦? And what is the stress of not getting what one wants? 諸比丘! 於生法, 眾生生起這樣的欲望 : In beings subject to birth, the wish arises, 啊! 真的! 願我們不出生, 願我們的出生不來 O, may we not be subject to birth, and may birth not come to us. 然而, 為了想要的卻得不到, 這就是那種求不得苦 But this is not be achieved by wishing. This is the stress of not getting what one wants. 諸比丘! 於老法, 眾生生起這樣的欲望 : monks, in beings subject to aging, the wish arises, 啊! 真的! 願我們不老, 願我們的老不來 O, may we not be subject to aging, and may birth not come to us. 55

56 然而, 為了想要的卻得不到, 這就是那種求不得苦 But this is not be achieved by wishing. This is the stress of not getting what one wants. 諸比丘! 於病法, 眾生生起這樣的欲望 : monks, in beings subject to illness, the wish arises, 啊! 真的! 願我們不生病, 願我們的病不來 O, may we not be subject to illness, and may birth not come to us. 然而, 為了想要的卻得不到, 這就是那種求不得苦 But this is not be achieved by wishing. This is the stress of not getting what one wants. 諸比丘! 於諸死法, 眾生生起這樣的欲望 : monks, in beings subject to death, the wish arises, 啊! 真的! 願我們不死, 願我們的死不來 O, may we not be subject to death, and may birth not come to us. 然而, 為了想要的卻得不到, 這就是那種求不得苦 But this is not be achieved by wishing. This is the stress of not getting what one wants. 56

57 諸比丘! 於愁悲苦憂悶法之眾生, 生如是之欲求 : monks, in beings subject to sorrow, lamentation, pain, distress, & despair, the wish arises, 啊! 真的! 願我們不愁悲苦憂悶, O, may we not be subject to sorrow, lamentation, pain, distress, & despair, 願我們的憂悲苦惱悶不來 and may sorrow, lamentation, pain, distress, & despair not come to us. 然而, 為了想要的卻得不到, 這就是那種求不得苦 But this is not be achieved by wishing. This is the stress of not getting what one wants. 又, 諸比丘! 簡單說, 什麼是五取蘊之苦? And monks, what are the five aggregates for clinging/sustenance that, in short, are stress? 這就是 : 色取蘊受取蘊想取蘊 Form as an aggregate for clinging/sustenance, feeling as an aggregate for clinging/sustenance, perception as an aggregate for clinging/sustenance, 行取蘊識取蘊, fabrications as an aggregate for clinging/sustenance, consciousness as an aggregate for clinging/sustenance: 57

58 諸比丘! 簡單說, 這被稱為五取蘊之苦 These are called the five aggregates for clinging/sustenance that, in short, are stress. 諸比丘! 這被稱為苦聖諦 Monks, This is called the noble truth of stress. Samudayasaccaniddeso ( 集諦解說 ) 諸比丘! 什麼是苦集聖諦? [b] And what is the noble truth of the origination of stress? 那種愛是 ( 能 ) 再生, 與喜染俱行, 處處全然歡喜, The craving that makes for further becoming -- accompanied by passion & delight, relishing now here & now there -- 這就是 : 欲愛有愛無有愛 i.e., craving for sensuality, craving for becoming, craving for non-becoming. 諸比丘! 那渴愛生起時在哪裡生起, 住著時在哪裡住著 2? And where does this craving, when arising, arise? And where, when dwelling, does it dwell? DA.22./III, Tatratatrabhinandiniti yatra yatra attabhavo, tatra tatra abhinandini.( 處處全然歡喜..在在處處自己存活, 就在在處處全然歡喜 ) 2 古譯常作.. 生時生住時住, 生時生滅時滅 58

59 凡在世間有令人喜歡的形色令人愉悅的形色, 在這裡渴愛生時生, 在這裡住時住 Whatever is endearing & alluring in terms of the world: that is where this craving, when arising, arises. That is where, when dwelling, it dwells. 什麼是世間令人喜歡的形色令人愉悅的形色? 眼在世間為令人喜歡的形色令人愉悅的形色, And what is endearing & alluring in terms of the world? The eye is endearing & alluring in terms of the world. 渴愛生起時在這裡生起, 住著時在這裡住著 That is where this craving, when arising, arises. That is where, when dwelling, it dwells. 在世間的耳在世間的鼻在世間的舌在世間的身在世間的意 The ear... The nose... The tongue... The body... The intellect... 為令人喜歡的形色令人愉悅的形色, 在這裡渴愛生時生, 在這裡住時住 Whatever is endearing & alluring in terms of the world: that is where this craving, when arising, arises. That is where, when dwelling, it dwells. 在世間的眾色在世間的眾聲在世間的眾香在世間的眾味在世間的眾觸 59

60 Forms... Sounds... Smells... Tastes... Tactile sensations... Ideas... 在世間的諸法為令人喜歡的形色令人愉悅的形色, is endearing & alluring in terms of the world: 渴愛生起時在這裡生起, 住著時在這裡住著 that is where this craving, when arising, arises. That is where, when dwelling, it dwells. 在世間的眼識在世間的耳識在世間的鼻識在世間的舌識 Eye-consciousness... Ear-consciousness... Nose-consciousness... Tongue-consciousness... 在世間的身識在世間的意識為令人喜歡的形色令人愉悅的形色, Body-consciousness... Intellect-consciousness... is endearing & alluring in terms of the world: 渴愛生起時在這裡生起, 住著時在這裡住著 that is where this craving, when arising, arises. That is where, when dwelling, it dwells. MA.9./I, Vibbananti yamkibci cittam.( 識 ( 意識 )..任何的心 ) Spk:S.2../II,24... Vibbananti cittam. ( 識.. 心 ) 60

61 在世間的眼觸在世間的耳觸在世間的鼻觸 Eye-contact... Ear-contact... Nose-contact... 在世間的舌觸在世間的身觸在世間的意觸為令人喜歡的形色令人愉悅的形色, Tongue-contact...Body-contact... Intellect-contact... is endearing & alluring in terms of the world: 渴愛生起時在這裡生起, 住著時在這裡住著 that is where this craving, when arising, arises. That is where, when dwelling, it dwells. 在世間的眼觸所生之受在世間的耳觸所生之受 Feeling born of eye-contact... Feeling born of ear-contact... 在世間的鼻觸所生之受在世間的舌觸所生之受 Feeling born of nose-contact... Feeling born of tongue-contact... 在世間的身觸所生之受在世間的意觸所生之受, 在世間為令人喜歡的形色令人愉悅的形色, 6

62 Feeling born of body-contact... Feeling born of intellect-contact... is endearing & alluring in terms of the world: 渴愛生起時在這裡生起, 住著時在這裡住著 that is where this craving, when arising, arises. That is where, when dwelling, it dwells. 在世間的色想在世間的聲想在世間的香想在世間的味想 Perception of forms... Perception of sounds... Perception of smells... Perception of tastes... 在世間的觸想法想為令人喜歡的形色令人愉悅的形色, Perception of tactile sensations... Perception of ideas... is endearing & alluring in terms of the world: 渴愛生起時在這裡生起, 住著時在這裡住著 that is where this craving, when arising, arises. That is where, when dwelling, it dwells. 在世間的色思在世間的聲思在世間的香思在世間的味思 Intention for forms... Intention for sounds... Intention for smells... Intention for tastes... 在世間的觸思在世間的法思為令人喜歡的形色令人愉悅的形色, Intention for tactile sensations... Intention for ideas... Sabcetana(sam+cetana), 陰思想, 認識, 知覺, 意圖 (thought, cogitation, perception, intention) 62

63 is endearing & alluring in terms of the world: 渴愛生起時在這裡生起, 住著時在這裡住著 that is where this craving, when arising, arises. That is where, when dwelling, it dwells. 在世間的色愛在世間的聲愛在世間的香愛在世間的味愛 Craving for forms... Craving for sounds... Craving for smells... Craving for tastes... 在世間的觸愛在世間的法愛為令人喜歡的形色令人愉悅的形色, Craving for tactile sensations... Craving for ideas... is endearing & alluring in terms of the world: 渴愛生起時在這裡生起, 住著時在這裡住著 that is where this craving, when arising, arises. That is where, when dwelling, it dwells. 在世間的色尋在世間的聲尋在世間的香尋在世間的味尋 Thought directed at forms... Thought directed at sounds... Thought directed at smells... Thought directed at tastes... 在世間的觸尋在世間的法尋為令人喜歡的形色令人愉悅的形色, Thought directed at tactile sensations... Thought directed at ideas... is endearing & alluring in terms of the world: 63

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比對 : 南傳是 : 然而於一切行寂止, 一切依定棄, 愛盡離欲滅盡涅槃, 我心不進不澄不安住不解脫生恐懼取著意退轉則思 : 若然者, 何為我體耶? 然而觀於法者則不然可知闡陀此

比對 : 南傳是 : 然而於一切行寂止, 一切依定棄, 愛盡離欲滅盡涅槃, 我心不進不澄不安住不解脫生恐懼取著意退轉則思 : 若然者, 何為我體耶? 然而觀於法者則不然可知闡陀此闡陀經比對和要義林崇安編校 ( 內觀雜誌,89 期,pp. 33-45,2013.01) 說明此處比對下列經論 : 1. 雜阿含 262 經 : 闡陀經 2. 相應部 22.90: 闡陀 3. 瑜伽師地論攝事分解釋要義 4. SN 22.90 Channa Sutta:To Channa 1. 雜阿含 262 經