念處經 parallel

Pali Mn10 | Mn 10 | MĀ 98 | EĀ 12.1 |
(1) Majjhima Nikāya 10 Satipaṭṭhānasutta 1.1Evaṁ me sutaṁ— 1.2ekaṁ samayaṁ bhagavā kurūsu viharati kammāsadhammaṁ nāma kurūnaṁ nigamo. 1.3Tatra kho bhagavā bhikkhū āmantesi: 1.4“bhikkhavo”ti. 1.5“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. 1.6Bhagavā etadavoca: 2.1pts-vp-pli1.56“Ekāyano ayaṁ, bhikkhave, maggo sattānaṁ visuddhiyā, sokaparidevānaṁ samatikkamāya, dukkhadomanassānaṁ atthaṅgamāya, ñāyassa adhigamāya, nibbānassa sacchikiriyāya, yadidaṁ cattāro satipaṭṭhānā. 3.1Katame cattāro? 3.2Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; 3.3vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; 3.4citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; 3.5dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. 3.6Uddeso niṭṭhito. 1. Kāyānupassanā 1.1. Kāyānupassanāānāpānapabba 4.1Kathañca, bhikkhave, bhikkhu kāye kāyānupassī viharati? 4.2Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati, pallaṅkaṁ ābhujitvā, ujuṁ kāyaṁ paṇidhāya, parimukhaṁ satiṁ upaṭṭhapetvā. 4.3So satova assasati, satova passasati. 4.4Dīghaṁ vā assasanto ‘dīghaṁ assasāmī’ti pajānāti, dīghaṁ vā passasanto ‘dīghaṁ passasāmī’ti pajānāti, 4.5rassaṁ vā assasanto ‘rassaṁ assasāmī’ti pajānāti, rassaṁ vā passasanto ‘rassaṁ passasāmī’ti pajānāti. 4.6‘Sabbakāyapaṭisaṁvedī assasissāmī’ti sikkhati, ‘sabbakāyapaṭisaṁvedī passasissāmī’ti sikkhati. 4.7‘Passambhayaṁ kāyasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ kāyasaṅkhāraṁ passasissāmī’ti sikkhati. 4.8Seyyathāpi, bhikkhave, dakkho bhamakāro vā bhamakārantevāsī vā dīghaṁ vā añchanto ‘dīghaṁ añchāmī’ti pajānāti, rassaṁ vā añchanto ‘rassaṁ añchāmī’ti pajānāti; 4.9evameva kho, bhikkhave, bhikkhu dīghaṁ vā assasanto ‘dīghaṁ assasāmī’ti pajānāti, dīghaṁ vā passasanto ‘dīghaṁ passasāmī’ti pajānāti, rassaṁ vā assasanto ‘rassaṁ assasāmī’ti pajānāti, rassaṁ vā passasanto ‘rassaṁ passasāmī’ti pajānāti; 4.10‘sabbakāyapaṭisaṁvedī assasissāmī’ti sikkhati, ‘sabbakāyapaṭisaṁvedī passasissāmī’ti sikkhati; 4.11‘passambhayaṁ kāyasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ kāyasaṅkhāraṁ passasissāmī’ti sikkhati. 5.1Iti ajjhattaṁ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati; 5.2samudayadhammānupassī vā kāyasmiṁ viharati, vayadhammānupassī vā kāyasmiṁ viharati, samudayavayadhammānupassī vā kāyasmiṁ viharati. 5.3‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. 5.4Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. 5.5Ānāpānapabbaṁ niṭṭhitaṁ. 1.2. Kāyānupassanāiriyāpathapabba 6.1pts-vp-pli1.57Puna caparaṁ, bhikkhave, bhikkhu gacchanto vā ‘gacchāmī’ti pajānāti, ṭhito vā ‘ṭhitomhī’ti pajānāti, nisinno vā ‘nisinnomhī’ti pajānāti, sayāno vā ‘sayānomhī’ti pajānāti. 6.2Yathā yathā vā panassa kāyo paṇihito hoti tathā tathā naṁ pajānāti. 7.1Iti ajjhattaṁ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati; 7.2samudayadhammānupassī vā kāyasmiṁ viharati, vayadhammānupassī vā kāyasmiṁ viharati, samudayavayadhammānupassī vā kāyasmiṁ viharati. 7.3‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. 7.4Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. 7.5Iriyāpathapabbaṁ niṭṭhitaṁ. 1.3. Kāyānupassanāsampajānapabba 8.1Puna caparaṁ, 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. 9.1Iti ajjhattaṁ vā kāye kāyānupassī viharati …pe… 9.2evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. 9.3Sampajānapabbaṁ niṭṭhitaṁ. 1.4. Kāyānupassanāpaṭikūlamanasikārapabba 10.1Puna caparaṁ, bhikkhave, bhikkhu imameva kāyaṁ uddhaṁ pādatalā, adho kesamatthakā, tacapariyantaṁ pūraṁ nānappakārassa asucino paccavekkhati: 10.2‘atthi imasmiṁ kāye kesā lomā nakhā dantā taco maṁsaṁ nhāru aṭṭhi aṭṭhimiñjaṁ vakkaṁ hadayaṁ yakanaṁ kilomakaṁ pihakaṁ papphāsaṁ antaṁ antaguṇaṁ udariyaṁ karīsaṁ pittaṁ semhaṁ pubbo lohitaṁ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttan’ti. 10.3Seyyathāpi, bhikkhave, ubhatomukhā putoḷi pūrā nānāvihitassa dhaññassa, seyyathidaṁ—sālīnaṁ vīhīnaṁ muggānaṁ māsānaṁ tilānaṁ taṇḍulānaṁ. Tamenaṁ cakkhumā puriso muñcitvā paccavekkheyya: ‘ime sālī ime vīhī ime muggā ime māsā ime tilā ime taṇḍulā’ti. 10.4Evameva kho, bhikkhave, bhikkhu imameva kāyaṁ uddhaṁ pādatalā, adho kesamatthakā, tacapariyantaṁ pūraṁ nānappakārassa asucino paccavekkhati: 10.5‘atthi imasmiṁ kāye kesā lomā …pe… muttan’ti. 11.1Iti ajjhattaṁ vā kāye kāyānupassī viharati …pe… 11.2evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. 11.3Paṭikūlamanasikārapabbaṁ niṭṭhitaṁ. 1.5. Kāyānupassanādhātumanasikārapabba 12.1Puna caparaṁ, bhikkhave, bhikkhu imameva kāyaṁ yathāṭhitaṁ yathāpaṇihitaṁ dhātuso paccavekkhati: 12.2‘atthi imasmiṁ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti. 12.3pts-vp-pli1.58Seyyathāpi, bhikkhave, dakkho goghātako vā goghātakantevāsī vā gāviṁ vadhitvā catumahāpathe bilaso vibhajitvā nisinno assa. 12.4Evameva kho, bhikkhave, bhikkhu imameva kāyaṁ yathāṭhitaṁ yathāpaṇihitaṁ dhātuso paccavekkhati: 12.5‘atthi imasmiṁ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti. 13.1Iti ajjhattaṁ vā kāye kāyānupassī viharati …pe… 13.2evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. 13.3Dhātumanasikārapabbaṁ niṭṭhitaṁ. 1.6. Kāyānupassanānavasivathikapabba 14.1Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ ekāhamataṁ vā dvīhamataṁ vā tīhamataṁ vā uddhumātakaṁ vinīlakaṁ vipubbakajātaṁ. 14.2So imameva kāyaṁ upasaṁharati: 14.3‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti. 15.1Iti ajjhattaṁ vā kāye kāyānupassī viharati …pe… 15.2evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. 16.1Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ kākehi vā khajjamānaṁ kulalehi vā khajjamānaṁ gijjhehi vā khajjamānaṁ kaṅkehi vā khajjamānaṁ sunakhehi vā khajjamānaṁ byagghehi vā khajjamānaṁ dīpīhi vā khajjamānaṁ siṅgālehi vā khajjamānaṁ vividhehi vā pāṇakajātehi khajjamānaṁ. 16.2So imameva kāyaṁ upasaṁharati: 16.3‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti. 17.1Iti ajjhattaṁ vā kāye kāyānupassī viharati …pe… 17.2evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. 18-23.1Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ aṭṭhikasaṅkhalikaṁ samaṁsalohitaṁ nhārusambandhaṁ …pe… 18-23.2Aṭṭhikasaṅkhalikaṁ nimaṁsalohitamakkhitaṁ nhārusambandhaṁ …pe… 18-23.3Aṭṭhikasaṅkhalikaṁ apagatamaṁsalohitaṁ nhārusambandhaṁ …pe… 24.1Aṭṭhikāni apagatasambandhāni disā vidisā vikkhittāni, aññena hatthaṭṭhikaṁ aññena pādaṭṭhikaṁ aññena gopphakaṭṭhikaṁ aññena jaṅghaṭṭhikaṁ aññena ūruṭṭhikaṁ aññena kaṭiṭṭhikaṁ aññena phāsukaṭṭhikaṁ aññena piṭṭhiṭṭhikaṁ aññena khandhaṭṭhikaṁ aññena gīvaṭṭhikaṁ aññena hanukaṭṭhikaṁ aññena dantaṭṭhikaṁ aññena sīsakaṭāhaṁ. 24.2So imameva kāyaṁ upasaṁharati: 24.3‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti. 25.1Iti ajjhattaṁ vā kāye kāyānupassī viharati …pe… 25.2evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. 26-28.1Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ, aṭṭhikāni setāni saṅkhavaṇṇapaṭibhāgāni …pe… 29.1Aṭṭhikāni puñjakitāni terovassikāni …pe… 30.1pts-vp-pli1.59Aṭṭhikāni pūtīni cuṇṇakajātāni. 30.2So imameva kāyaṁ upasaṁharati: 30.3‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti. 31.1Iti ajjhattaṁ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati; 31.2samudayadhammānupassī vā kāyasmiṁ viharati, vayadhammānupassī vā kāyasmiṁ viharati, samudayavayadhammānupassī vā kāyasmiṁ viharati. 31.3‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. 31.4Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. 31.5Navasivathikapabbaṁ niṭṭhitaṁ. 31.6Cuddasakāyānupassanā niṭṭhitā. 2. Vedanānupassanā 32.1Kathañca, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati? 32.2Idha, bhikkhave, bhikkhu sukhaṁ vā vedanaṁ vedayamāno ‘sukhaṁ vedanaṁ vedayāmī’ti pajānāti. 32.3Dukkhaṁ vā vedanaṁ vedayamāno ‘dukkhaṁ vedanaṁ vedayāmī’ti pajānāti. 32.4Adukkhamasukhaṁ vā vedanaṁ vedayamāno ‘adukkhamasukhaṁ vedanaṁ vedayāmī’ti pajānāti. 32.5Sāmisaṁ vā sukhaṁ vedanaṁ vedayamāno ‘sāmisaṁ sukhaṁ vedanaṁ vedayāmī’ti pajānāti. 32.6Nirāmisaṁ vā sukhaṁ vedanaṁ vedayamāno ‘nirāmisaṁ sukhaṁ vedanaṁ vedayāmī’ti pajānāti. 32.7Sāmisaṁ vā dukkhaṁ vedanaṁ vedayamāno ‘sāmisaṁ dukkhaṁ vedanaṁ vedayāmī’ti pajānāti. 32.8Nirāmisaṁ vā dukkhaṁ vedanaṁ vedayamāno ‘nirāmisaṁ dukkhaṁ vedanaṁ vedayāmī’ti pajānāti. 32.9Sāmisaṁ vā adukkhamasukhaṁ vedanaṁ vedayamāno ‘sāmisaṁ adukkhamasukhaṁ vedanaṁ vedayāmī’ti pajānāti. 32.10Nirāmisaṁ vā adukkhamasukhaṁ vedanaṁ vedayamāno ‘nirāmisaṁ adukkhamasukhaṁ vedanaṁ vedayāmī’ti pajānāti. 33.1Iti ajjhattaṁ vā vedanāsu vedanānupassī viharati, bahiddhā vā vedanāsu vedanānupassī viharati, ajjhattabahiddhā vā vedanāsu vedanānupassī viharati; 33.2samudayadhammānupassī vā vedanāsu viharati, vayadhammānupassī vā vedanāsu viharati, samudayavayadhammānupassī vā vedanāsu viharati. 33.3‘Atthi vedanā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. 33.4Evampi kho, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati. 33.5Vedanānupassanā niṭṭhitā. 3. Cittānupassanā 34.1Kathañca, bhikkhave, bhikkhu citte cittānupassī viharati? 34.2Idha, bhikkhave, bhikkhu sarāgaṁ vā cittaṁ ‘sarāgaṁ cittan’ti pajānāti. 34.3Vītarāgaṁ vā cittaṁ ‘vītarāgaṁ cittan’ti pajānāti. 34.4Sadosaṁ vā cittaṁ ‘sadosaṁ cittan’ti pajānāti. 34.5Vītadosaṁ vā cittaṁ ‘vītadosaṁ cittan’ti pajānāti. 34.6Samohaṁ vā cittaṁ ‘samohaṁ cittan’ti pajānāti. 34.7Vītamohaṁ vā cittaṁ ‘vītamohaṁ cittan’ti pajānāti. 34.8Saṅkhittaṁ vā cittaṁ ‘saṅkhittaṁ cittan’ti pajānāti. 34.9Vikkhittaṁ vā cittaṁ ‘vikkhittaṁ cittan’ti pajānāti. 34.10Mahaggataṁ vā cittaṁ ‘mahaggataṁ cittan’ti pajānāti. 34.11Amahaggataṁ vā cittaṁ ‘amahaggataṁ cittan’ti pajānāti. 34.12Sauttaraṁ vā cittaṁ ‘sauttaraṁ cittan’ti pajānāti. 34.13Anuttaraṁ vā cittaṁ ‘anuttaraṁ cittan’ti pajānāti. 34.14Samāhitaṁ vā cittaṁ ‘samāhitaṁ cittan’ti pajānāti. 34.15Asamāhitaṁ vā cittaṁ ‘asamāhitaṁ cittan’ti pajānāti. 34.16Vimuttaṁ vā cittaṁ ‘vimuttaṁ cittan’ti pajānāti. 34.17Avimuttaṁ vā cittaṁ ‘avimuttaṁ cittan’ti pajānāti. 35.1pts-vp-pli1.60Iti ajjhattaṁ vā citte cittānupassī viharati, bahiddhā vā citte cittānupassī viharati, ajjhattabahiddhā vā citte cittānupassī viharati; 35.2samudayadhammānupassī vā cittasmiṁ viharati, vayadhammānupassī vā cittasmiṁ viharati, samudayavayadhammānupassī vā cittasmiṁ viharati. 35.3‘Atthi cittan’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. 35.4Evampi kho, bhikkhave, bhikkhu citte cittānupassī viharati. 35.5Cittānupassanā niṭṭhitā. 4. Dhammānupassanā 4.1. Dhammānupassanānīvaraṇapabba 36.1Kathañca, bhikkhave, bhikkhu dhammesu dhammānupassī viharati? 36.2Idha, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu. 36.3Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu? 36.4Idha, bhikkhave, bhikkhu santaṁ vā ajjhattaṁ kāmacchandaṁ ‘atthi me ajjhattaṁ kāmacchando’ti pajānāti, asantaṁ vā ajjhattaṁ kāmacchandaṁ ‘natthi me ajjhattaṁ kāmacchando’ti pajānāti; yathā ca anuppannassa kāmacchandassa uppādo hoti tañca pajānāti, yathā ca uppannassa kāmacchandassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa kāmacchandassa āyatiṁ anuppādo hoti tañca pajānāti. 36.5Santaṁ vā ajjhattaṁ byāpādaṁ ‘atthi me ajjhattaṁ byāpādo’ti pajānāti, asantaṁ vā ajjhattaṁ byāpādaṁ ‘natthi me ajjhattaṁ byāpādo’ti pajānāti; yathā ca anuppannassa byāpādassa uppādo hoti tañca pajānāti, yathā ca uppannassa byāpādassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa byāpādassa āyatiṁ anuppādo hoti tañca pajānāti. 36.6Santaṁ vā ajjhattaṁ thinamiddhaṁ ‘atthi me ajjhattaṁ thinamiddhan’ti pajānāti, asantaṁ vā ajjhattaṁ thinamiddhaṁ ‘natthi me ajjhattaṁ thinamiddhan’ti pajānāti, yathā ca anuppannassa thinamiddhassa uppādo hoti tañca pajānāti, yathā ca uppannassa thinamiddhassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa thinamiddhassa āyatiṁ anuppādo hoti tañca pajānāti. 36.7Santaṁ vā ajjhattaṁ uddhaccakukkuccaṁ ‘atthi me ajjhattaṁ uddhaccakukkuccan’ti pajānāti, asantaṁ vā ajjhattaṁ uddhaccakukkuccaṁ ‘natthi me ajjhattaṁ uddhaccakukkuccan’ti pajānāti; yathā ca anuppannassa uddhaccakukkuccassa uppādo hoti tañca pajānāti, yathā ca uppannassa uddhaccakukkuccassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa uddhaccakukkuccassa āyatiṁ anuppādo hoti tañca pajānāti. 36.8Santaṁ vā ajjhattaṁ vicikicchaṁ ‘atthi me ajjhattaṁ vicikicchā’ti pajānāti, asantaṁ vā ajjhattaṁ vicikicchaṁ ‘natthi me ajjhattaṁ vicikicchā’ti pajānāti; yathā ca anuppannāya vicikicchāya uppādo hoti tañca pajānāti, yathā ca uppannāya vicikicchāya pahānaṁ hoti tañca pajānāti, yathā ca pahīnāya vicikicchāya āyatiṁ anuppādo hoti tañca pajānāti. 37.1Iti ajjhattaṁ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati; 37.2samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. 37.3‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. 37.4Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu. 37.5Nīvaraṇapabbaṁ niṭṭhitaṁ. 4.2. Dhammānupassanākhandhapabba 38.1pts-vp-pli1.61Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu. 38.2Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu? 38.3Idha, bhikkhave, bhikkhu: 38.4‘iti rūpaṁ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; 38.5iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo; 38.6iti saññā, iti saññāya samudayo, iti saññāya atthaṅgamo; 38.7iti saṅkhārā, iti saṅkhārānaṁ samudayo, iti saṅkhārānaṁ atthaṅgamo; 38.8iti viññāṇaṁ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti; 39.1iti ajjhattaṁ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati; 39.2samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. 39.3‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. 39.4Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu. 39.5Khandhapabbaṁ niṭṭhitaṁ. 4.3. Dhammānupassanāāyatanapabba 40.1Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu. 40.2Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu? 40.3Idha, bhikkhave, bhikkhu cakkhuñca pajānāti, rūpe ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti. 40.4Sotañca pajānāti, sadde ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti. 40.5Ghānañca pajānāti, gandhe ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti. 40.6Jivhañca pajānāti, rase ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti. 40.7Kāyañca pajānāti, phoṭṭhabbe ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti. 40.8Manañca pajānāti, dhamme ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti. 41.1Iti ajjhattaṁ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati; 41.2samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. 41.3‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati na ca kiñci loke upādiyati. 41.4Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu. 41.5Āyatanapabbaṁ niṭṭhitaṁ. 4.4. Dhammānupassanābojjhaṅgapabba 42.1pts-vp-pli1.62Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu. 42.2Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu? 42.3Idha, bhikkhave, bhikkhu santaṁ vā ajjhattaṁ satisambojjhaṅgaṁ ‘atthi me ajjhattaṁ satisambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ satisambojjhaṅgaṁ ‘natthi me ajjhattaṁ satisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa satisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa satisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. 42.4Santaṁ vā ajjhattaṁ dhammavicayasambojjhaṅgaṁ ‘atthi me ajjhattaṁ dhammavicayasambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ dhammavicayasambojjhaṅgaṁ ‘natthi me ajjhattaṁ dhammavicayasambojjhaṅgo’ti pajānāti, yathā ca anuppannassa dhammavicayasambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa dhammavicayasambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. 42.5Santaṁ vā ajjhattaṁ vīriyasambojjhaṅgaṁ ‘atthi me ajjhattaṁ vīriyasambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ vīriyasambojjhaṅgaṁ ‘natthi me ajjhattaṁ vīriyasambojjhaṅgo’ti pajānāti, yathā ca anuppannassa vīriyasambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa vīriyasambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. 42.6Santaṁ vā ajjhattaṁ pītisambojjhaṅgaṁ ‘atthi me ajjhattaṁ pītisambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ pītisambojjhaṅgaṁ ‘natthi me ajjhattaṁ pītisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa pītisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa pītisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. 42.7Santaṁ vā ajjhattaṁ passaddhisambojjhaṅgaṁ ‘atthi me ajjhattaṁ passaddhisambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ passaddhisambojjhaṅgaṁ ‘natthi me ajjhattaṁ passaddhisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa passaddhisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa passaddhisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. 42.8Santaṁ vā ajjhattaṁ samādhisambojjhaṅgaṁ ‘atthi me ajjhattaṁ samādhisambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ samādhisambojjhaṅgaṁ ‘natthi me ajjhattaṁ samādhisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa samādhisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa samādhisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. 42.9Santaṁ vā ajjhattaṁ upekkhāsambojjhaṅgaṁ ‘atthi me ajjhattaṁ upekkhāsambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ upekkhāsambojjhaṅgaṁ ‘natthi me ajjhattaṁ upekkhāsambojjhaṅgo’ti pajānāti, yathā ca anuppannassa upekkhāsambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa upekkhāsambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. 43.1Iti ajjhattaṁ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati; 43.2samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. 43.3‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. 43.4Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu. 43.5Bojjhaṅgapabbaṁ niṭṭhitaṁ. 4.5. Dhammānupassanāsaccapabba 44.1Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu. 44.2Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu? 44.3Idha, bhikkhave, bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. 45.1Iti ajjhattaṁ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati; 45.2samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. 45.3‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. 45.4Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu. 45.5Saccapabbaṁ niṭṭhitaṁ. 45.6Dhammānupassanā niṭṭhitā. 46.1Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya satta vassāni, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ 46.2diṭṭheva dhamme aññā; sati vā upādisese anāgāmitā. 46.3pts-vp-pli1.63Tiṭṭhantu, bhikkhave, satta vassāni. 46.4Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya cha vassāni …pe… 46.5pañca vassāni … 46.6cattāri vassāni … 46.7tīṇi vassāni … 46.8dve vassāni … 46.9ekaṁ vassaṁ … 46.10tiṭṭhatu, bhikkhave, ekaṁ vassaṁ. 46.11Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya satta māsāni, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ 46.12diṭṭheva dhamme aññā; sati vā upādisese anāgāmitā. 46.13Tiṭṭhantu, bhikkhave, satta māsāni. 46.14Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya cha māsāni …pe… 46.15pañca māsāni … 46.16cattāri māsāni … 46.17tīṇi māsāni … 46.18dve māsāni … 46.19ekaṁ māsaṁ … 46.20aḍḍhamāsaṁ … 46.21tiṭṭhatu, bhikkhave, aḍḍhamāso. 46.22Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya sattāhaṁ, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ 46.23diṭṭheva dhamme aññā sati vā upādisese anāgāmitāti. 47.1‘Ekāyano ayaṁ, bhikkhave, maggo sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya yadidaṁ cattāro satipaṭṭhānā’ti. 47.2Iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttan”ti. 47.3Idamavoca bhagavā. 47.4Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. 47.5Satipaṭṭhānasuttaṁ niṭṭhitaṁ dasamaṁ. 47.6MŪLAPARIYĀYAVAGGO NIṬṬHITO PAṬHAMO. 48.0Tassuddānaṁ 48.1 Mūlasusaṁvaradhammadāyādā, 48.2 Bheravānaṅgaṇākaṅkheyyavatthaṁ; 48.3 Sallekhasammādiṭṭhisatipaṭṭhaṁ, 48.4 Vaggavaro asamo susamatto. | (1) Majjhima Nikāya 10. The Foundations of Mindfulness Nya 1Thus I heard: On one occasion the Blessed One was living in the Kuru country. There is town of theirs called Kammāssadamma, and there he addressed the bhikkhus thus: “Bhikkhus.” “Venerable sir,” they replied. The Blessed One said this: Nya 2“Bhikkhus, this path, namely the four foundations of mindfulness, is a path that goes in one way only: to the purification of beings, to the surmounting of sorrow and lamentation, to the disappearance of pain and grief, to the attainment of the true way, to the realization of Nibbana. Nya 3“What are the four? Here a bhikkhu abides contemplating a body as a body fully aware and mindful, having put away covetousness and grief for the world. He abides contemplating feelings as feelings, ardent, fully aware and mindful, having put away covetousness and grief for the world. He abides contemplating mind as mind, ardent, fully aware and mindful, having put away covetousness and grief for the world. He abides contemplating dhammas as dhammas, ardent, fully aware and mindful, having put away covetousness and grief for the world. Contemplation Of The Body I. Mindfulness of Breathing Nya 4“And how does a bhikkhu abide contemplating the body as a body? Here a bhikkhu, gone to the forest, or to the root of a tree, or to an empty hut, sits down; having folded his legs crosswise, set his body erect, established mindfulness on the breath in front of him, always mindful he breaths in, mindful he breathes out. “Breathing in long, he understands: ‘I breathe in long’; breathing out long, he understands: ‘I breathe out long’. Breathing in short, he understands: ‘I breathe in short’; breathing out short, he understands: ‘I breathe out short’. He trains thus: ‘I shall breathe in experiencing a whole body’; he trains thus: ‘I shall breathe out experiencing a whole body’. He trains thus: ‘I shall breathe in tranquillizing the body process’; he trains thus: ‘I shall breathe out tranquillizing the bodily process’. “Just as skilled turner or his apprentice, when making a long turn understands: ‘I make a long turn’; or when making a short turn understands: ‘I make a short turn’; so too, breathing in long, he understands: ‘I breathe in long’… he trains thus: ‘I shall breathe out tranquillizing the bodily process’. Insight Nya 5“In this way he abides contemplating the body as a body in himself, or he abides contemplating the body as a body externally, or he abides contemplating the body in himself and externally. “Or else he abides contemplating in the body its arising factors, or he abides contemplating in the body its vanishing factors, or he abides contemplating in the body its arising and vanishing factors. “Or else mindfulness that ‘there is a body’ is simply established in him to the extent of bare knowledge and remembrance of it, while he abides independent, not clinging to anything in the world. “That is how a bhikkhu abides contemplating the body as a body. II. The Four Postures Nya 6“Again, a bhikkhu, when walking, understands: ‘I walk’; when standing, understands: ‘I stand’; when sitting, understands: ‘I sit’; when lying down, understands: ‘I am lying down’; or however his body is disposed he understands accordingly. Nya 7‘… contemplating… in himself… externally… in himself and externally. “… contemplating… arising factors… vanishing factors… arising and vanishing factors. “… mindfulness that ‘there is a body’… not clinging to anything in the world. “That also is how a bhikkhu abides contemplating the body as a body. III. Full Awareness Nya 8“Again, a bhikkhu is one who acts in full awareness when moving to and fro, who acts in full awareness when looking at and away, who acts in full awareness when flexing and extending, who acts in full awareness when wearing the patched cloak, bowl and robes, who acts in full awareness when feeding, drinking, chewing and supping, who acts in full awareness when evacuating the bowels and making water, who acts in full awareness when walking, standing, sitting, falling asleep, waking up, talking, and keeping silent. Nya 9“… contemplating… in himself… externally… in himself and externally… contemplating… arising factors… vanishing factors… arising and vanishing factors… mindfulness that ‘there is a body’… not clinging to anything in the world. “That also is how a bhikkhu abides contemplating the body as a body. IV. Foulness—The Bodily Parts Nya 10“Again, a bhikkhu reviews this same body up from the soles of the feet and down from the top of the hair as full of many kinds of filth, thus: ‘In this body there are head-hairs, body-hairs, nails, teeth, skin, flesh, sinews, bones, bone-marrow, kidneys, heart, liver, midriff, spleen, lungs, bowels, entrails, gorge, dung, bile, phlegm, pus, blood, sweat, fat, tears, grease, spittle, snot, oil of the joints and urine.’ “Just as though there were a bag with an opening at both ends full of many sorts of grain such as hill rice, red rice, beans, peas, millet and white rice, and a man with clear eyes had opened it and were reviewing it thus: ‘This is hill rice, this is red rice, these are beans, these are peas, this is millet, this is white rice’, so too, a bhikkhu reviews this same body up from the soles of the feet and down from the top of the hair as full of many kinds of filth… and urine. Nya 11“… contemplating… in himself… externally… in himself and externally… contemplatng… arising factors… vanishing factors… arising and vanishing factors… mindfulness that ‘there is a body’… not clinging to anything in the world. V. Elements Nya 12“Again, however it is placed, however disposed, a bhikkhu reviews this same body consisting of elements, thus: ‘In this body there are the earth element, the water element, the fire element, and the air element.’ “Just as though a skilled butcher or his apprentice had a killed cow and were seated at the four crossroads with it cut up into pieces: so too, however it is placed, however disposed, a bhikkhu reviews this same body… and the air element. Nya 13“… contemplating… in himself… externally… in himself and externally… contemplating… arising factors… arising and vanishing factors… mindfulness that ‘there is a body’… not clinging to anything in the world. VI—XIV. The Nine Charnel Grounds Nya 14“Again, a bhikkhu judges this same body as though he were looking at bodily remains thrown on a charnel ground, one day dead, two days dead, three days dead, bloated, livid, and oozing matter, thus: ‘This body too is of such a nature, it will be like that, it is not exempt from that.’ Nya 15“… contemplating… in himself… not clinging to anything in the world. Nya 16“Again, a bhikkhu judges this same body as though he were looking at bodily remains thrown on a charnel ground, being devoured by crows, kites, vultures, dogs, jackals, and the multitudinous kinds of worms, thus: ‘This body too is of such a nature, it will be like that, itis not exempt from that.’ Nya 17“… contemplating… in himself… not clinging to anything in the world. Nya 18“Again, a bhikkhu judges this same body as though he were looking at bodily remains thrown on a charnel ground, a skeleton with flesh and blood held together with sinews, thus: ‘This body too is of such a nature… ’ Nya 19“… contemplating… in himself… not clinging to anything in the world. Nya 20“Again, a bhikkhu judges this same body as though he were looking at bodily remains thrown in a charnel ground, a fleshless skeleton smeared with blood and held together with sinews,… Nya 21“… contemplating… in himself… not clinging to anything in the world. Nya 22“Again, a bhikkhu judges this same body as though he were looking at bodily remains thrown in a charnel ground, a skeleton without flesh and blood held together with sinews. Nya 23“… contemplating… in himself… not clinging to anything in the world. Nya 24“Again, a bhikkhu judges this same body as though he were looking at bodily remains thrown in a charnel ground, bones without sinews scattered in all directions, here a hand-bone, there a foot-bone, there a thigh-bone, there a hip-bone, there a back-bone, there a rib-bone, there a breast-bone, there an arm-bone, there a shoulder-bone, there a neckbone, there a jaw-bone, there a tooth-bone, there the skull… Nya 25“… contemplating… in himself… not clinging to anything in the world. Nya 26“Again, a bhikkhu judges this same body as though he were looking at bodily remains thrown in a charnel ground, bones bleached white, the colour of shells… Nya 27“… contemplating… in himself… not clinging to anything in the world. Nya 28“Again, a bhikkhu judges this same body as though he were looking at bodily remains thrown in a charnel ground, bones heaped up, more than a year old… Nya 29“… contemplating… in himself… not clinging to anything in the world. Nya 30“Again, a bhikkhu judges this same body as though he were looking at bodily remains thrown in a charnel ground, bones rotted and crumbled to dust, thus: ‘This body too is of such a nature, it will be like that, it is not exempt from that.’ Insight Nya 31“In this way he abides contemplating the body as a body in himself, or he abides contemplating the body as a body externally, or he abides contemplating the body as a body in himself and externally. “Or else he abides contemplating in the body its arising factors, or he abides contemplating in the body its vanishing factors, or he abides contemplating in the body its arising and vanishing factors. “Or else mindfulness that ‘there is a body’ is simply established in him to the extent of bare knowledge and remembrance of it, while he abides independent, not clinging to anything in the world. “That also is how a bhikkhu abides contemplating the body as a body. Contemplation Of Feeling Nya 32“And how does a bhikkhu abide contemplating feelings as feelings? Here, when feeling a pleasant feeling, a bhikkhu undertsands: ‘I feel a pleasant feeling’; when feeling a painful feeling, he understands: ‘I feel a painful feeling’; when feeling a neither-painful-nor-pleasant feeling, he understands: ‘I feel a neither-painful-nor-pleasant-feeling’. “When feeling a materialistic pleasant feeling he understands: ‘I feel a materialistic pleasant feeling’; when feeling an unmaterialistic pleasant feeling, he understands: ‘I feel an unmaterialistic pleasant feeling’; when feeling a materialistic painful feeling, he understands: ‘I feel a materialistic painful feeling’; when feeling an unmaterialistic painful feeling, he understands: ‘I feel an unmaterialistic painful feeling’; when feeling a materialistic neither-painful-nor-pleasant feeling, he understands: ‘I feel a materialistic neither-painful-nor-pleasant feeling’; when feeling an unmaterialistic neither-painful-nor-pleasant feeling, he understands: ‘I feel an unmaterialistic neither-painful-nor-pleasant feeling’. Insight Nya 33“In this way he abides contemplating feelings as feelings in himself, or he abides contemplating feelings as feelings externally, or he abides contemplating feelings as feelings in himself and externally. “Or else he abides contemplating in feeling its arising factors, or he abides contemplating in feeling its vanishing factors, or he abides contemplating in feeling its arising and vanishing factors. “Or else mindfulness that ‘there is feeling’ is simply established in him to the extent of bare knowledge and remembrance of it, while he abides independent, not clinging to anything in the world. “That is how a bhikkhu abides contemplating feelings as feelings. Contemplation Of Mind Nya 34“And how does a bhikkhu abide contemplating mind as mind? Here a bhikkhu understands mind affected by lust as affected by lust, and mind unaffected by lust as unaffected by lust. He understands mind affected by hate as affected by hate, and mind unaffected by hate as unaffected by hate. He understands mind affected by delusion as affected by delusion, and mind unaffected by delusion as unaffected by delusion. He understands contracted mind as contracted, and distracted mind as distracted. He understands exalted mind as exalted, and unexalted mind as unexalted. He understands surpassed mind as surpassed, and unsurpassed mind as unsurpassed. He understands concentrated mind as concentrated, and unconcentrated mind as un-concentrated. He understands liberated mind as liberated and unliberated mind as unliberated. Insight Nya 35“In this way he abides contemplating mind as mind in himself, or he abides contemplating mind as mind externally, or he abides contemplating mind as mind in himself and externally. Or else he abides contemplating in the mind its arising factors, or he abides contemplating in the mind its vanishing factors, or he abides contemplating in the mind its arising and vanishing factors. “Or else mindfulness that ‘there is a mind’ is simply established in him to the extent of bare knowledge and remembrance of it, while he abides independent, not clinging to anything in the world. That is how a bhikkhu abides contemplating the mind as mind. Contemplation Of Dhammas Nya 36“And how does a bhikkhu abide contemplating dhammas as dhammas? I. The Five Hindrances “Here a bhikkhu abides contemplating dhammas as dhammas in terms of the five hindrances. “How does a bhikkhu abide contemplating dhammas as dhammas in terms of the five hindrances? “Here, there being desire for sensual pleasures in him, a bhikkhu understands: ‘There is desire for sensual pleasure in me’, or there being no desire for sensual pleasures in him, he understands: ‘There is no desire for sensual pleasures in me’, and also he understands how there comes to be the arising of unarisen desire for sensual pleasures, and he understands how there comes to be the abandoning of arisen desire for sensual pleasures, and he understands how there comes to be the future non-arising of abandoned desire for sensual pleasures. “There being ill-will in him… “There being lethargy-and-drowsiness in him… “There being agitation-and-worry in him… “There being uncertainty in him… the future non-arising of abandoned uncertainty. Insight Nya 37“In this way he abides contemplating dhammas as dhammas in himself, or he abides contemplating dhammas as dhammas externally, or he abides contemplating dhammas as dhammas in himself and externally. “Or else he abides contemplating in dhammas their arising factors, or he abides contemplating in dhammas their vanishing factors, or he abides contemplating in dhammas their arising and vanishing factors. Or else mindfulness that ‘there are dhammas’ is simply established in him to the extent of bare knowledge and remembrance of it, while he abides independent, not clinging to anything in the world. “That is how a bhikkhu abides contemplating dhammas as dhammas in terms of the five hindrances. II. The Five Aggregates Nya 38“Again, a bhikkhu abides contemplating dhammas as dhammas in terms of the five aggregates affected by clinging. “And how does a bhikkhu abide contemplating dhammas as dhammas in terms of the five aggregates affected by clinging? “Here a bhikkhu knows: ‘Such is form, such its origin, such its disappearance; such is feeling, such its origin, such its disappearance; such is perception, such its origin, such its disappearance; such are formations, such their origin, such their disappearance; such is consciousness, such its origin, such its disappearance’. Nya 39“… contemplating… in himself… externally… in himself and externally… contemplating… arising factors… vanishing factors… arising and vanishing factors… mindfulness that ‘there are dhammas’… not clinging to anything in the world. III. The Six Bases Nya 40“Again, a bhikkhu abides contemplating dhammas as dhammas in terms of the six in-oneself/external bases. “And how does a bhikkhu abide contemplating dhammas as dhammas in terms of the six in-oneself/external bases? “Here a bhikkhu understands the eye, he understands forms, and he understands the fetter that arises dependent on both; he understands how there comes to be the arising of the unarisen fetter, he understands how there comes to be the abandoning of the arisen fetter, and he understands how there comes to be the future non-arising of the abandoned fetter. “He understands the ear, he understands sounds… “He understands the nose, he understands odours… “He understands the tongue, he understands flavours… “He understands the body, he understands tangibles… “He understands the mind, he understands dhammas, and he understands the fetter that arises dependent on both, he understands how there comes to be the arising of the unarisen fetter, he understands how there comes to be the abandoning of the arisen fetter, and he understands how there comes to be the future non-arising of the abandoned fetter. Nya 41“… contemplating… in himself… externally… in himself and externally… contemplating… arising factors… vanishing factors… arising and vanishing factors… mindfulness that ‘there are dhammas’… not clinging to anything in the world. IV. The Seven Enlightenment Factors Nya 42“Again, a bhikkhu abides contemplating dhammas as dhammas in terms of the seven enlightenment factors. “And how does a bhikkhu abide contemplating dhammas as dhammas in terms of the seven enlightenment factors? “Here, there being the mindfulness enlightenment factor in him, a bhikkhu understands: ‘There is the mindfulness enlightenment factor in me’, there being no mindfulness enlightenment factor in him, he understands: ‘There is no mindfulness enlightenment factor in me’; and also he understands how there comes to be the arising of the unarisen mindfulness enlightenment factor, and he understands how the arisen mindfulness enlightenment factor comes to be developed and perfected. “There being the investigation-of-dhammas enlightenment factor in him… “There being the energy enlightenment factor in him… “There being the happiness factor in him… “There being the tranquillity enlightenment factor in him… “There being the concentration enlightenment factor in him… “There being the equanimity enlightenment factor in him… he understands: ‘There is the equanimity enlightenment factor in me’, there being no equanimity enlightenment factor in him, he understands: ‘There is no equanimity enlightenment factor in me’, and also he understands how there comes to be the arising of the unarisen equanimity enlightenment factor, and he understands how the arisen equanimity enlightenment factor comes to be developed and perfected. Nya 43“… contemplating… in himself… externally… in himself and externally… contemplating… arising factors… vanishing factors… arising and vanishing factors… mindfulness that ‘there are dhammas’… not clinging to anything in the world. V. The Four Noble Truths Nya 44“Again, a bhikkhu abides contemplating dhammas as dhammas in terms of the Four Noble Truths. “And how does a bhikkhu abide contemplating dhammas as dhammas in terms of the Four Noble Truths? “Here a bhikkhu understands as it actually is that: ‘Such is suffering’; he understands as it actually is: ‘Such is the origin of suffering’; he understands as it actually is: ‘Such is the cessation of suffering’; he understands as it actually is: ‘Such is the way leading to the cessation of suffering’. Nya 45“In this way he abides contemplating dhammas as dhammas in himself, or he abides contemplating dhammas as dhammas externally, or he abides contemplating dhammas as dhammas in himself and externally. “Or else he abides contemplating in dhammas their arising factors, or he abides contemplating in dhammas their vanishing factors or he abides contemplating in dhammas their arising and vanishing factors. “Or else mindfulness that ‘there are dhammas’ is simply established in him to the extent of bare knowledge and remembrance of it, while he abides independent, not clinging to anything in the world. “That is how a bhikkhu abides contemplating dhammas as dhammas in terms of the Four Noble Truths. Conclusion Nya 46“Bhikkhus, were anyone to develop these four foundations of mindfulness for seven years, one of two fruits could be expected for him: either final knowledge here and now, or if there is a trace of clinging left non-return. “Let alone seven years, were anyone to develop these four foundations for six years… “Let alone six years… for five years… “Let alone five years… for four years… “Let alone four years… for three years… “Let alone three years… for two years… “Let alone two years… for one year… “Let alone one year… for seven months… “Let alone seven months… for six months… “Let alone six months… for five months… “Let alone five months… for four months… “Let alone four months… for three months… “Let alone three months… for two months… “Let alone two months… for one month… “Let alone one month… for half a month… “Let alone half a month, were anyone to develop these four foundations of mindfulness for seven days, one of two fruits could be expected for him: either final knowledge here and now, or if there is a trace of clinging left, non-return. Nya 47“So it was in reference to this that it was said: ‘Bhikkhus, this path, namely, the four foundations of mindfulness, is a path that goes in one way only: to the purification of beings, to the surmounting of sorrow and lamentation, to the disappearance of pain and grief, to the attainment of the true way, to the realization of Nibbāna.’” That is what the Blessed One said. The bhikkhus were satisfied, and delighted in the Blessed One’s words. | (1) 《中阿含經》卷24:「 九八)[3]中阿含因品[4]念處經第二[5](第二小土城誦) 我聞如是: 一時,佛遊[6]拘樓瘦,在[7]劒磨瑟曇拘樓都邑。 爾時,世尊告諸比丘:「有一道淨眾生,度憂畏,滅苦惱,斷啼哭,得正法,謂[8]四念處。若有過去諸如來、無所著、等正覺,悉斷五蓋——心穢、慧羸,立心正住於四念處,修七覺支,得覺無上正盡之覺。若有未來諸如來、無所著、等正覺,悉斷五蓋——心穢、慧羸,立心正住於四念處,修七覺支,得覺無上正盡之覺。我今現在如來、無所著、等正覺,我亦斷五蓋——心穢、慧羸,立心正住於四念處,修七覺支,得覺無上正盡之覺。 「云何為四?觀身如身念處,[9]如是觀覺、心、法如法念處。云何觀身如身念處?比丘者,行則知行,住則知住,坐則知坐,臥則知臥,眠則知眠,寤則知寤,眠[A2]寤則知眠寤。如是比丘觀內身如身,觀外身如身,立念在身,有知有見,有明有達,是謂比丘觀身如身。復次,比丘觀身如身,比丘者,正[10]知出入,善觀分別,屈伸低[11]昂,儀容庠序,善著僧伽梨及諸衣鉢,行住坐臥,眠寤語默皆正知之。如是比丘觀內身如身,觀外身如身,立念在身,有知有見,有明有達,是謂比丘觀身如身。 「復次,比丘觀身如身,比丘者,生惡不善念,以善法念治斷滅止,猶木工師、木工弟子,彼持墨繩,用[12]拼於木,則以利斧斫治令直。如是比丘生惡不善念,以善法念治斷滅止。如是比丘觀內身如身,觀外身如身,立念在身,有知有見,有明有達,是謂比丘觀身如身。復次,比丘觀身如身,比丘者,齒齒相著,舌逼上齶,以心治心,治斷滅止。猶二力士捉一羸人,處處[A3]旋捉,自在打鍛。如是比丘齒齒相著,舌逼上齶,以心治心,治斷滅止。如是比丘觀內身如身,觀外身如身,立念在身,有知有見,有明有達,是謂比丘觀身如身。 「復次,比丘觀身如身,比丘者,念入息即知念入息,念出息即知念出息,入息長即知入息長,出息長即知出息長,入息短即知入息短,出息短即知出息短;[13]覺一切身息入,覺一切身息出,[A4]覺止身行息入,[A5]覺止口行息出。如是比丘觀內身如身,觀外身如身,立念在身,有知有見,有明有達,是謂比丘觀身如身。 「復次,比丘觀身如身,比丘者,離生喜樂,[14]漬身潤澤,普遍充滿於此身中,離生喜樂無處不遍。猶工浴人器盛澡豆,水和成[15]摶,水漬潤澤,普遍充滿無處不周。如是比丘離生喜樂,漬身潤澤,普遍充滿於此身中,離生喜樂無處不遍。如是比丘觀內身如身,觀外身如身,立念在身,有知有見,有明[A6]有達,是謂比丘觀身如身。 「復次,比丘觀身如身,比丘者,定生喜樂,漬身潤澤,普遍充滿於此身中,定生喜樂無處不遍。猶如山泉,清淨不濁,充滿流溢,四方水來,無緣得入,即彼泉底,水自涌出,流溢於外,漬山潤澤,普遍充滿無處不周。如是比丘定生喜樂,漬身潤澤,普遍充滿於此身中,定生喜樂無處不遍。如是比丘觀內身如身,觀外身如身,立念在身,有知有見,有明有達,是謂比丘觀身如身。 「復次,比丘觀身如身,比丘者,無喜生樂,漬身潤澤,普遍充滿於此身中,無喜生樂無處不遍。猶青蓮華,紅、赤、白蓮,水生水長,在於水底,彼根莖華葉悉漬潤澤,普遍充滿無處不周。如是比丘無喜生樂,漬身潤澤,普遍充滿於此身中,無喜生樂無處不遍。如是比丘觀內身如身,觀外身如身,立念在身,有知有見,有明有達,是謂比丘觀身如身。 「復次,比丘觀身如身,比丘者,於此身中,以清淨心意解遍滿成就遊,於此身中,以清淨心無處不遍。猶有一人,被七肘衣或八肘衣,從頭至足,於其身體無處不覆。如是比丘於此身中,以清淨心無處不遍。如是比丘觀內身如身,觀外身如身,立念在身,有知有見,有明有達,是謂比丘觀身如身。 「復次,比丘觀身如身,比丘者,念光明想,善受善持,善憶所念,如前後亦然,如後前亦然,如晝夜亦然,如夜晝亦然,如下上亦然,如上下亦然。如是不顛倒,心無有纏,修光明心,心終不為闇之所覆。如是比丘觀內身如身,觀外身如身,立念在身,有知有見,有明有達,是謂比丘觀身如身。 「復次,比丘觀身如身,比丘者,善受觀相,善憶所念,猶如有人,坐觀臥人,臥觀坐人。如是比丘善受觀相,善憶所念。如是比丘觀內身如身,觀外身如身,立念在身,有知有見,有明有達,是謂比丘觀身如身。 「復次,比丘觀身如身,比丘者,此身隨住,隨其好惡,從頭至足,觀見種種不淨充滿:『我此身中有髮、[1]髦、爪、齒、[2]麁細薄膚、皮、肉、筋、骨、心、腎、肝、肺、大腸、小腸、脾、胃、摶糞、腦及腦根、淚、汗、涕、唾、膿、血、肪、髓、涎、[3]膽、小便。』猶如器盛若干種子,有目之士,悉見分明,謂稻、粟種、[4]蔓菁、芥子。如是比丘此身隨住,隨其好惡,從頭至足,觀見種種不淨充滿:『我此身中有髮、[*]髦、爪、齒、麤細薄膚、皮、肉、筋、骨、心、腎、肝、肺、大腸、小腸、脾、胃、摶糞、腦及腦根、淚、汗、涕、唾、膿、血、肪、髓、涎、[*]膽、小便。』如是比丘觀內身如身,觀外身如身,立念在身,有知有見,有明有達,是謂比丘觀身如身。 「復次,比丘觀身如身,比丘者,觀身諸界,我此身中有地界、水界、火界、風界、空界、識界。猶如屠兒殺[5]牛,剝皮布[6]地於上,分作六段。如是比丘觀身諸界,我此身中,地界、水界、火界、風界、空界、識界。如是比丘觀內身如身,觀外身如身,立念在身,有知有見,有明有達,是謂比丘觀身如身。 「復次,比丘觀身如身,比丘者,觀彼死屍,或一、二日,至六、七日,烏鵄所啄,犲狼所食,火燒[7]埋地,悉腐爛壞,見已自比:『今我此身亦復如是,俱有此法,終不得離。』如是比丘觀內身如身,觀外身如身,立念在身,有知有見,有明有達,是謂比丘觀身如身。 「復次,比丘觀身如身,比丘者,如本見息道骸骨青色,爛腐[8]食半,骨[9]璅在地,見已自比:『今我此身亦復如是,俱有此法,終不得離。』如是比丘觀內身如身,觀外身如身,立念在身,有知有見,有明有達,是謂比丘觀身如身。復次,比丘觀身如身,比丘者,如本見息道離皮肉血,唯筋相連,見已自比:『今我此身亦復如是,俱有此法,終不得離。』如是比丘觀內身如身,觀外身如身,立念在身,有知有見,有明有達,是謂比丘觀身如身。 「復次,比丘觀身如身,比丘者,如本見息道骨節解散,散在諸方,足骨、[10]膞骨、髀骨、髖骨、脊骨、肩骨、頸骨、髑髏骨,各在異處,見已自比:『今我此身亦復如是,俱有此法,終不得離。』如是比丘觀內身如身,觀外身如身,立念在身,有知有見,有明有達,是謂比丘觀身如身。復次,比丘觀身如身,比丘者,如本見息道骨白如螺,青猶鴿色,赤若血塗,腐壞碎[11]粖,見已自比:『[12]今我此身亦復如是,俱有此法,終不得離。』如是比丘觀內身如身,觀外身如身,立念在身,有知有見,有明有達,是謂比丘觀身如身。若比丘、比丘尼,如是少少觀身如身者,是謂觀身如身念處。 「云何觀覺如覺念處?比丘者,覺樂覺時,便知覺樂覺。覺苦覺時,便知覺苦覺。覺不苦不樂覺時,便知覺不苦不樂覺。覺樂身、苦身、不苦不樂身;樂心、苦心、不苦不樂心;樂食、苦食、不苦不樂食;樂無食、苦無食、不苦不樂無食;樂欲、苦欲、不苦不樂欲。樂無[13]欲、苦無欲覺、不苦不樂無欲覺時,便知覺不苦不樂無欲覺。如是比丘觀內覺如覺,觀外覺如覺,立念在覺,有知有見,有明有達,是謂比丘觀覺如覺。若比丘、比丘尼如是少少觀覺如覺者,是謂觀覺如覺念處。 「云何觀心如心念處?比丘者,有欲心知有欲心如真,無欲心知無欲心如真,有恚,無恚,有癡,無癡,有穢污,無穢污。有合,有散,有下,有高,有小,有大,修,不修,定,不定,有不解脫心知不解脫心如真,有解脫心知解脫心如真。如是比丘觀內心如心,觀外心如心,立念在心,有知有見,有明有達,是謂比丘觀心如心。若有比丘、比丘尼如是少少觀心如心者,是謂觀心如心念處。 「云何觀法如法念處?眼緣色生內結,比丘者,內實有結知內有結如真,內實無結知內無結如真,若未生內結而生者知如真,若已生內結滅不復生者知如真;如是耳、鼻、舌、身,意緣法生內結,比丘者,內實有結知內有結如真,內實無結知內無結如真,若未生內結而生者知如真,若已生內結滅不復生者知如真。如是比丘觀內法如法,觀外法如法,立念在法,有知有見,有明有達,是謂比丘觀法如法,謂內六處。 「復次,比丘觀法如法。比丘者,內實有欲知有欲如真,內實無欲知無欲如真,若未生欲而生者知如真,若已生欲滅不復生者知如真,如是瞋恚、睡眠、[1]調悔。內實有疑知有疑如真,內實無疑知無疑如真,若未生疑而生者知如真,若已生疑滅不復生者知如真。如是比丘觀內法如法,觀外法如法,立念在法,有知有見,有明有達,是謂比丘觀法如法,謂五蓋也。 「復次,比丘觀法如法。比丘者,內實有念覺支知有念覺支如真,內實無念覺支知無念覺支如真,若未生念覺支而生者知如真,若已生念覺支便住不忘而不衰退,轉修增廣者知如真,如是[2]法、精進、喜、息、定。比丘者,內實有捨覺支知有捨覺支如真,內實無捨覺支知無捨覺支如真,若未生捨覺支而生者知如真,若已生捨覺支便住不忘而不衰退,轉修增廣者知如真。如是比丘觀內法如法,觀外法如法,立念在法,有知有見,有明有達,是謂比丘觀法如法,謂七覺支。若有比丘、比丘尼如是少少觀法如法者,是謂觀法如法念處。 「若有比丘、比丘尼七年立心正住四念處者,彼必得二果,或現法得究竟智,或[3]有餘得[4]阿那含,置七年,六五四三二一年。若有比丘、比丘尼七月立心正住四念處者,彼必得二果,或現法得究竟智,或有餘得阿那含,置七月,六五四三二一月。若有比丘、比丘尼七日七夜立心正住四念處者,彼必得二果,或現法得究竟智,或有餘得阿那含,置七日七夜,六五四三二,置一日一夜。若有比丘、比丘尼少少須臾頃立心正住四念處者,彼朝行如是,暮必得昇進,暮行如是,朝必得昇進。」 佛說如是。彼諸比丘聞佛所說,歡喜奉行。 [5]念處經第二竟[6](三千一百三十七字)中阿含經卷第二十四[7](八千六百九字)[8](第二小土城誦)」(CBETA 2022.Q4, T01, no. 26, pp. 582b7-584c2) [3] 中阿含【大】,〔-〕【明】。 [4] ~M. 10. Satipaṭṭhāna sutta.,[No. 125(12.1)]。 [5] 第二小土城誦【大】,〔-〕【明】。 [6] 拘樓瘦【大】,~Kurūsu.。 [7] 劒磨瑟曇【大】,~Kammāsadhamma.。 [8] 四念處【大】,~Cattāro satipaṭṭhāna.。 [9] 如是觀覺心法【大】,如是覺心觀法【宋】【元】,觀覺如覺念處觀心如心念處觀法十四字【明】。 [A2] 寤【CB】【磧乙-CB】,寐【大】(cf. QC055_p0010b03)。 [10] 知【大】,如【元】【明】。 [11] 昂【大】,仰【宋】【元】【明】。 [12] 拼【大】,絣【宋】【元】【明】。 [A3] 旋捉【CB】【麗-CB】,捉旋【大】(cf. K17n0648_p1258b22; T01n0026_p0555b05)。 [13] 覺【CB】【磧乙-CB】【宋】【元】【明】,學【大】(cf. QC055_p0011a07~8)。 [A4] 覺【CB】【磧乙-CB】,學【大】(cf. QC055_p0011a07~8)。 [A5] 覺【CB】【磧乙-CB】,學【大】(cf. QC055_p0011a07~8)。 [14] 漬【大】,清【宋】。 [15] 摶【大】,團【宋】【元】【明】。 [A6] 有【CB】【麗-CB】,見【大】(cf. K17n0648_p1258c21; T01n0026_p0582c19)。 [1] 髦【大】*,毛【明】*。 [2] 麁細【大】*,塵網【宋】*。 [3] 膽【大】*,痰【宋】*【元】*【明】*。 [4] 蔓【大】,蒿【宋】,菘【元】【明】。 [*1-1] 髦【大】*,毛【明】*。 [*3-1] 膽【大】*,痰【宋】*【元】*【明】*。 [5] 牛【大】,生【元】【明】。 [6] 地於【大】,於地【宋】【元】【明】。 [7] 埋【大】,理【宋】。 [8] 食【大】,餘【宋】【元】【明】。 [9] 璅【大】,鎖【宋】【元】【明】。 [10] 膞【大】,腨【宋】【元】【明】。 [11] 粖【大】,末【宋】【元】【明】。 [12] 今我【大】,我今【宋】【元】【明】。 [13] 欲【大】,欲覺【宋】【元】【明】。 [1] 調【大】,掉【元】【明】。 [2] 法【大】,擇法【宋】【元】【明】。 [3] 有餘【大】,~Upādisesa.。 [4] 阿那含【大】,~Anāgamin.。 [5] 念…竟【大】,〔-〕【明】。 [6] 三…字【大】,〔-〕【宋】【元】【明】。 [7] 八…字【大】,〔-〕【宋】【元】【明】。 [8] 第二小土城誦【大】,〔-〕【明】。 | (1) 《增壹阿含經》卷5:「 [32]增壹阿[*]含經壹入道品第十二 [1](一) 聞如是: 一時,佛在舍衛國祇樹給孤獨園。 爾時,世尊告諸比丘:「有一入道,淨眾生行,除去愁憂,無有諸惱,得大智慧,成泥洹證。所謂當滅五蓋,思惟四意止。云何名為一入?所謂專一心,是謂一入。云何為道?所謂賢聖八品道,一名正見,二名正治,三名正業,四名正命,五名正方便,六名正語,七名正念,八名正定,是謂名道,是謂一入道。 「云何當滅五蓋?所謂貪欲蓋、瞋恚蓋、[2]調戲蓋、[3]眠睡蓋、疑蓋,是謂當滅五蓋。 「云何思惟四意止?於是,比丘內自觀身,除去惡念,無有愁憂;外自觀身,除去惡念,無有愁憂;內外觀身,除去惡念,無有愁憂。內觀痛痛而自娛樂,外觀痛痛,內外觀痛痛;內觀心而自娛樂,外觀心,內外觀心;內觀法,外觀法,內外觀法而自娛樂。 「云何比丘內觀身而自娛樂?於是,比丘觀此身隨其性行,從頭至足,從足至頭,觀此身中皆悉不淨,無有可貪。[4]復觀此身有毛、髮、爪、齒、皮、肉、筋、骨、髓、腦、脂膏、腸、[5]胃、心、肝、脾、腎之屬,皆悉觀知。屎、尿、生熟二藏、目淚、唾、涕、血脈、肪、膽,皆當觀知,[6]無可貪者。如是,諸比丘![7]當觀身[8]自娛樂,除去惡念,無有愁憂。 「復次,比丘!還觀此身有地種耶?水、火、風種耶?如是,比丘[9]觀此身。復次,比丘![10]觀此身,分別諸界,[11]此身有四種,猶如巧能屠牛之士、若屠牛弟子,解牛節解,而自觀見此是脚,此是心,此是節,此是頭。如是,彼比丘分別此界,而自觀察此身有地、水、火、風種。如是,比丘觀身而自娛樂。 「復次,比丘!觀此身有諸孔,漏出不淨。猶如彼人觀竹園,若觀葦[12]叢。如是,比丘觀此身有諸孔,漏出[13]諸不淨。 「復次,比丘!觀死[14]屍,或死一宿,或二宿,或三[15]宿、四宿,或五[*]宿、六[*]宿、七宿,身體膖脹,臭處不淨。復自觀身與彼無異,吾身不免此患。若復比丘觀死[*]屍,烏鵲、鵄鳥所見噉食;或為虎狼、狗犬、虫[16]獸之屬所見噉食。復自觀身與彼無異,吾身不離此患。是謂比丘觀身而自娛樂。 「復次,比丘!觀死[*]屍,或噉半散落在地,臭處不淨。復自觀身與彼無異,吾身不離此法。復次,觀死[*]屍,肉[17]已盡,唯有骨在,血所塗染。復[18]以此身觀彼身亦無有異。如是,比丘觀此身。復次,比丘!觀死[*]屍筋纏束薪,復自觀身與彼無異。如是,比丘觀此身。 「復次,比丘!觀死屍骨節分散,散在異處,或手骨、脚骨各在一處;或[19]膞骨,或腰骨,或尻骨,或臂骨,或肩骨,或脇骨,[20]或脊骨,或[21]項骨,或髑髏。[22]復以此身與彼無異,吾不免此[23]法,吾身亦當壞敗。如是,比丘觀身而自娛樂。 「復次,比丘!觀死[*]屍白色、白珂色。復自觀身與彼無異,吾不離此法,是謂比丘自觀身。 「復次,比丘!若見死[*]屍、骨青、瘀想,無可貪者,或與灰土同色不可分別。如是,比丘!自觀身除去惡念,無有愁憂;此身無常,為分散法。如是,比丘內自觀身,[24]外觀身,內外觀身,解無所有。 「云何比丘內觀[25]痛痛?於是,比丘得樂痛時,即自覺知我得樂痛;得苦痛時,即自覺知我得苦痛;得不苦不樂痛時,即自覺知我得不苦不樂痛。若得食樂痛時,便自覺知我得食樂痛;若得食苦痛時,便自覺知我得食苦痛;若得食不苦不樂痛時,亦自覺知[26]我食不苦不樂痛。若得不食樂痛時,便自覺知我[27]得不食樂痛;若得不食苦痛時,亦自覺知我不食苦痛;若得不食不苦不樂痛時,亦自[28]覺知我[29]得不食不苦不樂痛。如是,比丘內自觀痛。 「復次。若復比丘得樂痛時,爾時不得苦痛,爾時自覺知我受樂痛。若得苦痛時,爾時不得樂痛,自覺[30]知我受苦痛。若得不苦不樂痛時,爾時無苦無樂,自覺知我受不苦不樂痛。彼[31]習法而自娛樂,亦觀盡法,復觀[*]習盡之法。或復有痛而現在前可知可見,思惟原本,無所依倚而自娛樂,不起世間想;於其中亦不驚怖,[*]以不驚怖,便得[32]泥洹:生死已盡,梵行已立,所作已辦,更不復受有,如真實知。如是,比丘內自觀痛,除去亂念,無有愁憂;外[33]自觀痛,內外觀痛,除去亂念,無有愁憂。如是,比丘內外觀痛。 「云何比丘觀心心法而自娛樂?於是,比丘有愛欲心,便自覺知有愛欲心;無愛欲心,亦自覺知無愛欲心。有瞋恚心,便自覺知有瞋恚心;無瞋恚心,亦自覺知無瞋恚心。有愚癡心,便自覺知有愚癡心;無愚癡心,便自覺知無愚癡心。有愛念心,便自覺知有愛念心;無愛念心,便自覺知無愛念心。有受入心,便自覺知有受入心;無受入心,便自覺知無受入心。有亂[34]念心,便自覺知有[1]亂心;無亂心,便自覺知無亂心。有散落心,亦自覺知有散落心;無散落心,便自覺知無散落心。有普遍心,便自覺知有普遍心;無普遍心,便自覺知無普遍心。有大心,便自覺知有大心;無大心,便自覺知無大心。有無量心,便自覺知有無量心;無無量心,便自覺知無無量心。有三昧心,便自覺知有三昧心;無三昧心,便自覺知無三昧心。未解脫心,便自覺知未解脫心;已解脫心,便自覺知已解脫心。如是,比丘[2]心相觀意止。 「觀習法,觀盡法,并觀[*]習盡之法,思惟法觀而自娛樂。可知、可見、可思惟、不可思惟,無所[3]猗,不起世間想,已不起想,便[4]無畏怖;已無畏怖,便無餘;已無餘,便[5]涅槃:生死已盡,梵行已立,所作已辦,更不復受有,如實知之。如是,比丘內自觀心心意止,除去亂念,無有[6]憂愁;外觀心,內外觀心心意止。如是,比丘心心相觀意止。 「云何比丘法法相觀意止?於是,比丘修念覺意,依觀、依無欲、依滅盡,捨諸惡法。修法覺意、修精進覺意、修[A1]喜覺意、修猗覺意、修三昧覺意、修護覺意,依觀、依無欲、依滅盡,捨諸惡法。如是,比丘法法相觀意止。 「復次,比丘!於愛欲解脫,除惡不善法,有覺、有觀,有猗念,樂於初禪而自娛樂。如是,比丘法法相觀意止。 「復次,比丘!捨有覺、有觀,內發歡喜,專其一意,成無覺、無觀,念猗喜安,[7]遊二禪而自娛樂。如是,比丘法法相觀意止。 「復次,比丘!捨於念,修於護,恒自覺知身[8]覺樂,諸賢聖所求,護念清淨,行於三禪。如是,比丘法法相觀意止。 「復次,比丘!捨苦樂心,無復憂喜,無苦無樂,護念清淨,樂於四禪。如是,比丘法法相觀意止。彼行[*]習法,行盡法,并行[*]習盡之法而自娛樂,便得法意止而現在前。可知可見,除去亂想,無所依[*]猗,不起世間想;已不起想,便無畏怖;已無畏怖,生死便盡;梵行已立,所作已辦,更不復受有,如實知之。諸比丘!依一入道眾生得清淨,[9]遠愁憂,無[10]復喜想,便逮智慧,得[11]涅槃證。所謂滅五蓋,修四意止也。」 爾時,諸比丘聞佛所說,歡喜奉行。」(CBETA 2022.Q4, T02, no. 125, pp. 567c29-569b12) [32] 增壹阿含經【大】,〔-〕【宋】【元】【明】。 [1] ~M. 10. Satipaṭṭhāna.,[No. 26(98)].。 [2] 調【大】,掉【元】【明】。 [3] 眠睡【大】,睡眠【宋】【元】【明】。 [4] 復【大】,猶如【宋】【元】【明】【聖】。 [5] 胃【大】,𦝩【聖】。 [6] 無可【大】,可無【聖】。 [7] 當【大】,常當【宋】【元】【明】。 [8] 自【大】,而自【宋】【元】【明】。 [9] 觀【大】,當觀【宋】【元】【明】。 [10] 觀【大】,觀察【宋】【元】【明】,還觀【聖】。 [11] 此【大】,〔-〕【宋】【元】【明】。 [12] 叢【大】,聚【聖】。 [13] 諸【大】,〔-〕【宋】【元】【明】。 [14] 屍【大】*,尸【聖】*。 [15] 宿【大】*,〔-〕【宋】*【元】*【明】*。 [*15-1] 宿【大】*,〔-〕【宋】*【元】*【明】*。 [*15-2] 宿【大】*,〔-〕【宋】*【元】*【明】*。 [*14-1] 屍【大】*,尸【聖】*。 [16] 獸【大】,狩【聖】。 [*14-2] 屍【大】*,尸【聖】*。 [*14-3] 屍【大】*,尸【聖】*。 [17] 已【大】,以【聖】。 [18] 以【大】,次【聖】。 [*14-4] 屍【大】*,尸【聖】*。 [19] 膞【大】,腨【宋】【元】【明】。 [20] 或【大】,〔-〕【宋】【元】【明】。 [21] 項【CB】【麗-CB】【聖】,頂【大】,頸【宋】【元】【明】(cf. K18n0649_p0339b04; T01n0053_p0848a05)。 [22] 復【大】,復次【宋】【元】【明】。 [23] 法【大】,身【宋】。 [*14-5] 屍【大】*,尸【聖】*。 [*14-6] 屍【大】*,尸【聖】*。 [24] 外【大】,外自【宋】【元】【明】。 [25] 痛【大】,樂【宋】【元】【明】。 [26] 我【大】,我得【聖】。 [27] 得【大】,〔-〕【宋】【元】【明】。 [28] 覺【大】,覩【宋】。 [29] 得【大】,〔-〕【宋】【元】【明】【聖】。 [30] 知【大】,〔-〕【宋】【元】【明】。 [31] 習【大】*,集【聖】*。 [*31-1] 習【大】*,集【聖】*。 [*11-1] 以【大】*,已【宋】*【元】*【明】*。 [32] 泥洹【大】,涅槃【宋】【元】【明】。 [33] 自【大】,〔-〕【宋】【元】【明】。 [34] 念【大】,〔-〕【宋】【元】【明】。 [1] 亂【大】,亂念【聖】。 [2] 心【大】,心心【宋】【元】【明】。 [*31-2] 習【大】*,集【聖】*。 [3] 猗【大】*,倚【宋】*【元】*【明】*。 [4] 無【大】,不【宋】【元】【明】。 [5] 涅槃【大】,般涅槃【宋】【元】【明】。 [6] 憂愁【大】,愁憂【宋】【元】【明】【聖】。 [A1] 喜【CB】,念【大】(cf. T02n0125_p0731a27; T02n0125_p0731b21; T02n0125_p0741b03)。 [7] 遊【大】,遊於【宋】【元】【明】。 [8] 覺【大】,〔-〕【宋】【元】【明】。 [*31-3] 習【大】*,集【聖】*。 [*31-4] 習【大】*,集【聖】*。 [*3-1] 猗【大】*,倚【宋】*【元】*【明】*。 [9] 遠【大】,遠離【宋】【元】【明】。 [10] 復【大】,憂【宋】【元】【明】。 [11] 涅槃證【大】,~Nibbānassa sacchikiriyā.。 |