長部22經 隨觀法 - 大念處經 多譯本對讀

Dhammānupassanā nīvaraṇapabbaṃ

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

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

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

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

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

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

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

Nīvaraṇapabbaṃ niṭṭhitaṃ.

隨觀法‧蓋節

382. 又，比丘們！比丘怎樣住於在法上隨觀法呢？比丘們！這裡，比丘對五蓋[ChngFn25]住於在法上隨觀法。而，比丘們！比丘怎樣對五蓋住於在法上隨觀法呢？比丘們！這裡，比丘當有自己的欲的意欲時，他了知：『我有自己的欲的意欲。』當沒有自己的欲的意欲[ChngFn26]時，他了知：『我沒有自己的欲的意欲。』他如其未生起欲的意欲之生起而了知，如其已生起欲的意欲之捨斷而了知，如其已捨斷欲的意欲之未來不生起而了知。當有自己的惡意時，他了知：『我有自己的惡意。』當沒有自己的惡意時，他了知：『我沒有自己的惡意。』他如其未生起惡意之生起而了知，如其已生起惡意之捨斷而了知，如其已捨斷惡意之未來不生起而了知。當有自己的惛沈睡眠時，他了知：『我有自己的惛沈睡眠。』當沒有自己的惛沈睡眠時，他了知：『我沒有自己的惛沈睡眠。』他如其未生起惛沈睡眠之生起而了知，如其已生起惛沈睡眠之捨斷而了知，如其已捨斷惛沈睡眠之未來不生起而了知。當有自己的掉舉後悔時，他了知：『我有自己的掉舉後悔。』當沒有自己的掉舉後悔時，他了知：『我沒有自己的掉舉後悔。』他如其未生起掉舉後悔之生起而了知，如其已生起掉舉後悔之捨斷而了知，如其已捨斷掉舉後悔之未來不生起而了知。當有自己的疑惑時，他了知：『我有自己的疑惑。』當沒有自己的疑惑時，他了知：『我沒有自己的疑惑。』他如其未生起疑惑之生起而了知，如其已生起疑惑之捨斷而了知，如其已捨斷疑惑之未來不生起而了知。像這樣，或住於在自己的法上隨觀法，或住於在外部的法上隨觀法，或住於在自己的與外部的法上隨觀法，或住於在法上隨觀集法，或住於在法上隨觀消散法，或住於在法上隨觀集法與消散法，或只為了智與憶念的程度而『有法』的念被現起，並且住於無依止，他在世間中不執取任何事物。比丘們！比丘這樣住於對五蓋在法上隨觀法。

蓋節終了。

382. 13.“比丘們，什麼是如實觀察法呢？

“比丘們，一位比丘如實觀察法之中的五蓋。

“比丘們，什麼是如實觀察五蓋呢？

“比丘們，一位比丘內裏有貪欲時，知道自己內裏有貪欲；內裏沒有貪欲時，知道自己內裏沒有貪欲。他知道沒有生起的貪欲怎樣會生起，知道生起了的貪欲怎樣可以斷除，知道怎樣可以使斷除了的貪欲將來不會再生起。

“內裏有瞋恚時，知道自己內裏有瞋恚；內裏沒有瞋恚時，知道自己內裏沒有瞋恚。他知道沒有生起的瞋恚怎樣會生起，知道生起了的瞋恚怎樣可以斷除，知道怎樣可以使斷除了的瞋恚將來不會再生起。

“內裏有昏睡時，知道自己內裏有昏睡；內裏沒有昏睡時，知道自己內裏沒有昏睡。他知道沒有生起的昏睡怎樣會生起，知道生起了的昏睡怎樣可以斷除，知道怎樣可以使斷除了的昏睡將來不會再生起。

“內裏有掉悔時，知道自己內裏有掉悔；內裏沒有掉悔時，知道自己內裏沒有掉悔。他知道沒有生起的掉悔怎樣會生起，知道生起了的掉悔怎樣可以斷除，知道怎樣可以使斷除了的掉悔將來不會再生起。

“內裏有疑惑時，知道自己內裏有疑惑；內裏沒有疑惑時，知道自己內裏沒有疑惑。他知道沒有生起的疑惑怎樣會生起，知道生起了的疑惑怎樣可以斷除，知道怎樣可以使斷除了的疑惑將來不會再生起。

“就是這樣，他如實觀察內在的法，或如實觀察外在的法，或如實觀察內在和外在的法；他也可以如實觀察法的生法，或如實觀察法的滅法，或如實觀察法的生滅法；他也可以持續繫念這個法，對此只是保持智和念而在世上沒有任何依賴和執取。比丘們，這就是一位比丘如實觀察法之中的五蓋了。

﹝法隨觀—﹝五﹞蓋﹞

382. 又，諸比丘！比丘如何在諸法隨觀諸法而住？

在這裡，諸比丘！比丘在五蓋諸法，隨觀(五蓋)諸法而住[MettFn13]。

然而，諸比丘！比丘如何在五蓋諸法，隨觀諸法而住？

在這裡，諸比丘！比丘在身內有慾的意欲，他詳知︰『在我的身內有慾的意欲』；或在身內無慾的意欲，他詳知︰『在我的身內無慾的意欲』；像對未被生的慾的意欲出生了，他詳知它；及像對被生的慾的意欲，徹底捨斷，他詳知它；及像對被徹底捨斷的欲的意欲，在未來不出生，他詳知它。

在身內有瞋，他詳知︰『我的身內有瞋』；或在身內無瞋，他詳知︰『我的身內無瞋』；像對未被生的瞋出生了，他詳知它；及像對被生的瞋，徹底捨斷，他詳知它；及像對被徹底捨斷的瞋，在未來不出生，他詳知它。

或在身內有昏沈及呆滯，他詳知︰『我的內心有昏沈及呆滯』；或在身內無昏沈及呆滯，他詳知︰『我的內心無昏沈及呆滯』；及像對未被生的昏沈及呆滯出生了，他詳知它；及像對已被生的昏沈及呆滯，徹底捨斷，他詳知它；及像徹底捨斷的昏沈及呆滯，在未來不出生，他詳知它。

或在身內有掉舉與後悔，他詳知︰『我的內心有掉舉與後悔』；或像在身內無掉舉與後悔，他詳知︰『我的內心無掉舉與後悔』；及像對未被生的掉舉與後悔出生了，他詳知它；及像對被生的掉舉與後悔，徹底捨斷，他詳知它；及像徹底捨斷的掉舉與後悔，在未來不出生，他詳知它。

或在身內有疑，他詳知︰『我的內心有疑』；或像在身內無疑，他詳知︰『我的內心無疑』；及像對未被生的疑出生了，他詳知它；及像對被生的疑，徹底捨斷，他詳知它；及像徹底捨斷的疑，在未來不出生，他詳知它。

這樣在身內，在(五蓋)諸法，隨觀諸法而住；或這樣在身外，在(五蓋)諸法，隨觀諸法而住；或在身內及身外，在(五蓋)諸法，隨觀諸法而住。或在(五蓋集)諸法，隨觀諸集法而住；或在(五蓋滅)諸法，隨觀諸滅法而住；或在(五蓋集及滅)諸法，隨觀集法及滅法而住，或『諸法存在』的念現起，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。

諸比丘！就這樣比丘在五蓋，隨觀諸法而住。

法念處（法隨觀念處）

382. 甲、五蓋

再者，諸比丘，比丘如何安住於觀法為法呢？

在此，諸比丘，比丘依五蓋而安住於觀法為法。

諸比丘，比丘如何依五蓋而安住於觀法為法呢？在此，諸比丘，內心有欲欲[PaauFn01]時，比丘了知：『我內心有欲欲。』內心沒有欲欲時，他了知：『我內心沒有欲欲。』他了知尚未生起的欲欲如何在他內心生起；他了知已經在他內心生起的欲欲如何被滅除；他了知已經被滅除的欲欲如何不會再於未來生起。

內心有瞋恨時，他了知：『我內心有瞋恨。』內心沒有瞋恨時，他了知：『我內心沒有瞋恨。』他了知尚未生起的瞋恨如何在他內心生起；他了知已經在他內心生起的瞋恨如何被滅除；他了知已經被滅除的瞋恨如何不會再於未來生起。

內心有昏沉與睡眠時，他了知：『我內心有昏沉與睡眠。』內心沒有昏沉與睡眠時，他了知：『我內心沒有昏沉與睡眠。』他了知尚未生起的昏沉與睡眠如何在他內心生起；他了知已經在他內心生起的昏沉與睡眠如何被滅除；他了知已經被滅除的昏沉與睡眠如何不會再於未來生起。

內心有掉舉與追悔時，他了知：『我內心有掉舉與追悔。』內心沒有掉舉與追悔時，他了知：『我內心沒有掉舉與追悔。』他了知尚未生起的掉舉與追悔如何在他內心生起；他了知已經在他內心生起的掉舉與追悔如何被滅除；他了知已經被滅除的掉舉與追悔如何不會再於未來生起。

內心有懷疑時，他了知：『我內心有懷疑。』內心沒有懷疑時，他了知：『我內心沒有懷疑。』他了知尚未生起的懷疑如何在他內心生起；他了知已經在他內心生起的懷疑如何被滅除；他了知已經被滅除的懷疑如何不會再於未來生起。

如此，他安住於觀照內在的法為法、安住於觀照外在的法為法或安住於觀照內在與外在的法為法。他安住於觀照法的生起現象、安住於觀照法的壞滅現象或安住於觀照法的生起與壞滅現象。或者他建立起『有法』的正念只為了更高的智慧與正念。他獨立地安住，不執著世間的任何事物。諸比丘，這就是比丘依五蓋而安住於觀法為法的方法。

Contemplation of (the Nature of) Things

The Section about the Hindrances

382. And how, monks, does a monk dwell contemplating (the nature of) things in (various) things”?[AFn47] Here, monks, a monk dwells contemplating (the nature of) things in (various) things, in the five hindrances.

And how, monks, does a monk dwell contemplating (the nature of) things in (various) things, in the five hindrances?

Here, monks, a monk having sensual desire in himself[AFn48] knows “there is sensual desire in myself”; or, not having sensual desire in himself he knows “there is no sensual desire in myself”. How there is an arising of sensual desire that has not arisen – that he knows; and how there is an abandonment of sensual desire that has arisen – that also he knows; and how there is a non-arising of abandoned sensual desire again in the future – that also he knows.[AFn49]

Having ill-will in himself he knows “there is ill-will in myself”; or, not having ill-will in himself he knows “there is no ill-will in myself”. How there is an arising of ill-will that has not arisen – that he knows; and how there is an abandonment of ill-will that has arisen – that also he knows; and how there is a non-arising of abandoned ill-will again in the future – that also he knows.

Having sloth and torpor in himself he knows “there is sloth and torpor in myself”; or, not having sloth and torpor in himself he knows “there is no sloth and torpor in myself”. How there is an arising of sloth and torpor that has not arisen – that he knows; and how there is an abandonment of sloth and torpor that has arisen[AFn50] – that also he knows; and how there is a non-arising of abandoned sloth and torpor again in the future – that also he knows.

Having agitation and worry in himself he knows “there is agitation and worry in myself”; or, not having agitation and worry in himself he knows “there is no agitation and worry in myself”. How there is an arising of agitation and worry that has not arisen – that he knows; and how there is an abandonment of agitation and worry that has arisen[AFn51] – that also he knows; and how there is a non-arising of abandoned agitation and worry again in the future – that also he knows.

Having doubt in himself he knows “there is doubt[AFn52] in myself”; or, not having doubt in himself he knows “there is no doubt in myself”. How there is an arising of doubt that has not arisen – that he knows; and how there is an abandonment of doubt that has arisen – that also he knows; and how there is a non-arising of abandoned doubt again in the future – that also he knows.

* * *

Thus he dwells contemplating (the nature of) things in (various) things in regard to himself, or he dwells contemplating (the nature of) things in (various) things in regard to others, or he dwells contemplating (the nature of) things in (various) things in regard to himself and in regard to others, or he dwells contemplating the nature of origination in things, or he dwells contemplating the nature of dissolution in things, or he dwells contemplating the nature of origination and dissolution in things, or else mindfulness that “there are these (various) things” is established in him just as far as (is necessary for) a full measure of knowledge and a full measure of mindfulness, and he dwells independent, and without being attached to anything in the world.

In this way, monks, a monk dwells contemplating (the nature of) things in (various) things, in the five hindrances.

The Section about the Hindrances is Finished

Perception of the True Nature of Dhamma

1. SECTION ON THE HINDRANCES

382. Bhikkhus, how does the bhikkhu keep his mind steadfastly on dhamma, mental and physical phenomena?[BpitFn064] Bhikkhus, the bhikkhu following my Teaching keeps his mind steadfastly on the mental phenomena of the five Hindrances.[BpitFn065] And how does the bhikkhu keep his mind steadfastly on the five Hindrances?[BpitFn066]

Bhikkhus, when sense-desire is present in him, the bhikkhu following my Teaching knows, 'There is sense-desire in me'; or when sense-desire is not present in him, he knows, 'There is no sense-desire in me'. Besides, he knows how the sense-desire which has not yet arisen comes to arise; and he knows that the sense-desire that has arisen comes to be discarded; and he knows that the discarded sense-desire will not arise in the future.

When ill will is present in him, he knows 'There is ill will in me'; or when ill will is not present in him, he knows 'There is no ill will in me'. Besides, he knows that the ill will which has not yet arisen comes to arise; and he knows that the ill will that has arisen comes to be discarded; and he knows that the discarded ill-will will not arise in the future.

When sloth and torpor are present in him, he knows 'There are sloth and torpor in me'; or when sloth and torpor are not present in him, he knows 'There are no sloth and torpor in me'. Besides, he knows that the sloth and torpor which have not yet arisen come to arise; and he knows that the sloth and torpor that have arisen come to be discarded; and he knows that the discarded sloth and torpor will not arise in the future.

When distraction and worry are present in him, he knows 'There are distraction and worry in me'; or when distraction and worry are not present in him, he knows 'There are no distraction and worry in me'. Besides, he knows that the distraction and worry which have not yet arisen come to arise; and he knows that the distraction and worry that have arisen come to be discarded; and be knows that the discarded distraction and worry will not arise in the future.

When doubt or wavering of the mind is present in him, he knows 'There is doubt in me'; or when doubt is not present in him, he knows 'There is no doubt in me'. Besides, he knows that the doubt which has not yet arisen comes to arise; and he knows that the doubt that has arisen comes to be discarded; and he knows that the discarded doubt will not arise in the future.

Thus he keeps his mind steadfastly on the dhamma, mental and physical phenomena, in himself.[BpitFn067] Occasionally he realizes that the dhamma in others must be of a similar nature. Because of this realization, he can be said to keep his mind steadfastly on the dhamma in others. In this way, he is considered to keep his mind steadfastly on the dhamma; in himself or in others. When he gains more concentration, he perceives the cause and the actual appearing of the dhamma. He also perceives the cause and the actual dissolution of the dhamma. He also perceives both the actual appearing and the actual dissolution of the dhamma, with their causes.[BpitFn068] And further, the bhikkhu is firmly mindful of the fact that there are only dhamma.[BpitFn069] That mindfulness is solely for gaining insights progressively, solely for gaining further mindfulness stage by stage. The bhikkhu remains detached from craving and wrong views, without clinging to any of the five khandhas that are continuously deteriorating. Bhikkhus, it is also in this way that the bhikkhu keeps his mind steadfastly on the five nivarana dhamma perceiving its true nature.

[End of the Section on the Hindrances]

(D. Mental Qualities)

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

[1] "There is the case where a monk remains focused on mental qualities in & of themselves with reference to the five hindrances. And how does a monk remain focused on mental qualities in & of themselves with reference to the five hindrances? There is the case where, there being sensual desire present within, a monk discerns that 'There is sensual desire present within me.' Or, there being no sensual desire present within, he discerns that 'There is no sensual desire present within me.' He discerns how there is the arising of unarisen sensual desire. And he discerns how there is the abandoning of sensual desire once it has arisen. And he discerns how there is no future arising of sensual desire that has been abandoned. (The same formula is repeated for the remaining hindrances: ill will, sloth & drowsiness, restlessness & anxiety, and uncertainty.)

"In this way he remains focused internally on mental qualities in & of themselves, or externally on mental qualities in & of themselves, or both internally & externally on mental qualities in & of themselves. Or he remains focused on the phenomenon of origination with regard to mental qualities, on the phenomenon of passing away with regard to mental qualities, or on the phenomenon of origination & passing away with regard to mental qualities. Or his mindfulness that 'There are mental qualities' is maintained to the extent of knowledge & remembrance. And he remains independent, unsustained by (not clinging to) anything in the world. This is how a monk remains focused on mental qualities in & of themselves with reference to the five hindrances.

[HINDRANCES]

382. “And how, monks, does he in regard to dhammas abide contemplating dhammas? Here in regard to dhammas he abides contemplating dhammas in terms of the five hindrances. And how does he in regard to dhammas abide contemplating dhammas in terms of the five hindrances?

“If sensual desire is present in him, he knows ‘there is sensual desire in me’; if sensual desire is not present in him, he knows ‘there is no sensual desire in me’; and he knows how unarisen sensual desire can arise, how arisen sensual desire can be removed, and how a future arising of the removed sensual desire can be prevented.

“If aversion is present in him, he knows ‘there is aversion in me’; if aversion is not present in him, he knows ‘there is no aversion in me’; and he knows how unarisen aversion can arise, how arisen aversion can be removed, and how a future arising of the removed aversion can be prevented.

“If sloth-and-torpor is present in him, he knows ‘there is sloth-andtorpor in me’; if sloth-and-torpor is not present in him, he knows ‘there is no sloth-and-torpor in me’; and he knows how unarisen sloth-and-torpor can arise, how arisen sloth-and-torpor can be removed, and how a future arising of the removed sloth-and-torpor can be prevented.

“If restlessness-and-worry is present in him, he knows ‘there is restlessness-and-worry in me’; if restlessness-and-worry is not present in him, he knows ‘there is no restlessness-and-worry in me’; and he knows how unarisen restlessness-and-worry can arise, how arisen restlessness-and-worry can be removed, and how a future arising of the removed restlessnessand-worry can be prevented.

“If doubt is present in him, he knows ‘there is doubt in me’; if doubt is not present in him, he knows ‘there is no doubt in me’; and he knows how unarisen doubt can arise, how arisen doubt can be removed, and how a future arising of the removed doubt can be prevented.

[REFRAIN]

“In this way, in regard to dhammas he abides contemplating dhammas internally … externally … internally and externally. He abides contemplating the nature of arising…of passing away…of both arising and passing away in dhammas. Mindfulness that ‘there are dhammas‘ is established in him to the extent necessary for bare knowledge and continuous mindfulness. And he abides independent, not clinging to anything in the world.

“That is how in regard to dhammas he abides contemplating dhammas in terms of the five hindrances.

諸蓋

382. 「再者，比丘們啊！於諸法，他如何安住於隨觀諸法？」

重誦

「以此方式，於諸法，他於內安住於隨觀諸法；……於外……於內和於外……。

他安住於隨觀諸法中生起的性質；……滅去的……生起和滅去兩者……。

『有諸法』的念，在他心中確立，其程度適足以〔發展〕純粹的知和持續的念。

並且，他安住於無所倚賴，不執取世間的任何事物。」

「這就是他如此地，於諸法，依五蓋安住於隨觀諸法。」

Dhammānupassanā khandhapabbaṃ

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

Khandhapabbaṃ niṭṭhitaṃ.

隨觀法‧蘊節

383. 再者，比丘們！比丘對五取蘊住於在法上隨觀法。而，比丘們！比丘怎樣對五取蘊[ChngFn27]住於在法上隨觀法呢？這裡，比丘[了知]：『像這樣是色，像這樣是色的集起[ChngFn28]，像這樣是色的滅沒；像這樣是受，像這樣是受的集起，像這樣是受的滅沒；像這樣是想，像這樣是想的集起，像這樣是想的滅沒；像這樣是行，像這樣是行的集起，像這樣是行的滅沒；像這樣是識，像這樣是識的集起，像這樣是識的滅沒。』像這樣，或住於在自己的法上隨觀法，或住於在外部的法上隨觀法，或住於在自己的與外部的法上隨觀法，或住於在法上隨觀集法，或住於在法上隨觀消散法，或住於在法上隨觀集法與消散法，或只為了智與憶念的程度而『有法』的念被現起，並且住於無依止，他在世間中不執取任何事物。比丘們！比丘這樣住於對五取蘊在法上隨觀法。

蘊節終了。

383. 14.“比丘們，再者，一位比丘如實觀察法之中的五取蘊。

“比丘們，什麼是如實觀察五取蘊呢？

“比丘們，一位比丘觀察：色是什麼，色怎樣集起，色怎樣滅除；受是什麼，受怎樣集起，受怎樣滅除；想是什麼，想怎樣集起，想怎樣滅除；行是什麼，行怎樣集起，行怎樣滅除；識是什麼，識怎樣集起，識怎樣滅除。

“就是這樣，他如實觀察內在的法，或如實觀察外在的法，或如實觀察內在和外在的法；他也可以如實觀察法的生法，或如實觀察法的滅法，或如實觀察法的生滅法；他也可以持續繫念這個法，對此只是保持智和念而在世上沒有任何依賴和執取。比丘們，這就是一位比丘如實觀察法之中的五取蘊了。

﹝法隨觀—﹝五﹞蘊﹞ 383. 再者，諸比丘！比丘在五取蘊，隨觀(五取蘊)諸法而住[MettFn14]。

然而，諸比丘！比丘如何在五取蘊，隨觀諸法而住？

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；這樣是感受，這樣是感受的生出，這樣是感受的滅絕；這樣是想，這樣是想的生出，這樣是想的滅絕；這樣是諸行，這樣是諸行的生出，這樣是諸行的滅絕；這樣是識，這樣是識的生出，這樣是識的滅絕』。

這樣在身內，在(五取蘊)諸法，隨觀諸法而住；或這樣在身外，在(五取蘊)諸法，隨觀諸法而住；或在身內及身外，在(五取蘊)諸法，隨觀諸法而住。在(五取蘊)諸法，隨觀諸集法而住；或在(五取蘊)諸法，隨觀諸滅法而住；或在(五取蘊)諸法，隨觀諸集法及滅法而住，或『諸法存在』的念現起，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。

諸比丘！就這樣比丘在五取蘊，隨觀諸法而住。

乙、五取蘊

383. 再者，諸比丘，比丘依五取蘊而安住於觀法為法。

諸比丘，比丘如何依五取蘊而安住於觀法為法呢？

在此，諸比丘，比丘了知：『這是色，這是色的生起，這是色的壞滅；這是受，這是受的生起，這是受的壞滅；這是想，這是想的生起，這是想的壞滅；這是行，這是行的生起，這是行的壞滅；這是識，這是識的生起，這是識的壞滅。』

如此，他安住於觀照內在的法為法、安住於觀照外在的法為法或安住於觀照內在與外在的法為法。他安住於觀照法的生起現象、安住於觀照法的壞滅現象或安住於觀照法的生起與壞滅現象。或者他建立起『有法』的正念只為了更高的智慧與正念。他獨立地安住，不執著世間的任何事物。諸比丘，這就是比丘依五取蘊而安住於觀法為法的方法。

The Section on the Constituents (of Mind & Matter)

383. Moreover, monks, a monk dwells contemplating (the nature of) things in (various) things, in the five constituents (of mind and body) that provide fuel for attachment.[AFn53]

And how, monks, does a monk dwell contemplating (the nature of) things in (various) things, in the five constituents (of mind and body) that provide fuel for attachment?

Here, monks, a monk (knows): “such is form, such is the origination of form, such is the passing away of form; such is feeling, such is the origination of feeling, such is the passing away of feeling; such is perception, such is the origination of perception, such is the passing away of perception; such are (mental) processes, such is the origination of (mental) processes, such is the passing away of (mental) processes; such is consciousness, such is the origination of consciousness, such is the passing away of consciousness”. * * *

Thus he dwells contemplating (the nature of) things in (various) things in regard to himself, or he dwells contemplating (the nature of) things in (various) things in regard to others, or he dwells contemplating (the nature of) things in (various) things in regard to himself and in regard to others, or he dwells contemplating the nature of origination in things, or he dwells contemplating the nature of dissolution in things, or he dwells contemplating the nature of origination and dissolution in things, or else mindfulness that “there are these (various) things” is established in him just as far as (is necessary for) a full measure of knowledge and a full measure of mindfulness, and he dwells independent, and without being attached to anything in the world.

In this way, monks, a monk dwells contemplating (the nature of) things in (various) things, in the five constituents (of mind and body) that provide fuel for attachment.

The Section on the Constituents is Finished

2. SECTION ON THE FIVE KHANDHAS

383. And again, bhikkhus, the bhikkhu keeps his mind steadfastly on the mental and physical phenomena of the five Aggregates[BpitFn070] which are the objects of Clinging, (and perceives that they are just phenomena without any entity or soul). Bhikkhus, how does the bhikkhu keep his mind steadfastly on the five Aggregates which are the objects of clinging?

Bhikkhus, the bhikkhu following my Teaching perceives thus: 'Such is physical phenomenon; such is the origination of physical phenomenon; such is the disappearance of physical phenomenon. Such is sensation; such is the origination of sensation; such is the disappearance of sensation. Such is perception;[BpitFn071] such is the origination of perception; such is the disappearance of perception. Such is mental formations; such is the origination of mental formations; such is the disappearance of mental formations. Such is consciousness; such is the origination of consciousness; such is the disappearance of consciousness.'

Thus he keeps his mind steadfastly on the dhamma, mental and physical phenomena, in himself.[BpitFn072] Occasionally he realizes that the dhamma in others must be of a similar nature. Because of this realization, he can be said to keep his mind steadfastly on the dhamma in others. In this way, he is considered to keep his mind steadfastly on the dhamma in himself or in others. When he gains more concentration, he perceives the cause and the actual appearing of the dhamma;. He also perceives the cause and the actual dissolution of the dhamma with their causes.[BpitFn073] And further the bhikkhu is firmly mindful of the fact that there are only Dhamma. That mindfulness is solely for gaining insights progressively, solely for gaining further mindfulness stage by stage. The bhikkhu remains detached from craving and wrong views, without clinging to any of the five khandhas that are continuously deteriorating. Bhikkhus, it is also in this way that the bhikkhu keeps his mind steadfastly on this five upadanakkhandhas dhamma perceiving its true nature.

[End of the Section on the Five Khandhas]

383. [2] "Furthermore, the monk remains focused on mental qualities in & of themselves with reference to the five clinging-aggregates. And how does he remain focused on mental qualities in & of themselves with reference to the five clinging-aggregates? There is the case where a monk [discerns]: 'Such is form, such its origination, such its disappearance. Such is feeling... Such is perception... Such are fabrications... Such is consciousness, such its origination, such its disappearance.'

"In this way he remains focused internally on the mental qualities in & of themselves, or focused externally... unsustained by anything in the world. This is how a monk remains focused on mental qualities in & of themselves with reference to the five clinging-aggregates.

[AGGREGATES]

383. “Again, monks, in regard to dhammas he abides contemplating dhammas in terms of the five aggregates of clinging. And how does he in regard to dhammas abide contemplating dhammas in terms of the five aggregates of clinging?

Here he knows, ‘such is material form, such its arising, such its passing away; such is feeling, such its arising, such its passing away; such is cognition, such its arising, such its passing away; such are volitions, such their arising, such their passing away; such is consciousness, such its arising, such its passing away.’

[REFRAIN]

“In this way, in regard to dhammas he abides contemplating dhammas internally … externally … internally and externally. He abides contemplating the nature of arising…of passing away…of both arising and passing away in dhammas. Mindfulness that ‘there are dhammas‘ is established in him to the extent necessary for bare knowledge and continuous mindfulness. And he abides independent, not clinging to anything in the world.

“That is how in regard to dhammas he abides contemplating dhammas in terms of the five aggregates of clinging.

諸蘊

383. 「再者，比丘們啊！於諸法，他依五取蘊安住於隨觀諸法。

重誦

「以此方式，於諸法，他於內安住於隨觀諸法；……於外……於內和於外……。

他安住於隨觀諸法中生起的性質；……滅去的……生起和滅去兩者……。

『有諸法』的念，在他心中確立，其程度適足以〔發展〕純粹的知和持續的念。

並且，他安住於無所倚賴，不執取世間的任何事物。」

「這就是他如此地，於諸法，依五取蘊安住於隨觀諸法。」

Dhammānupassanā āyatanapabbaṃ

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

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

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

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

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

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

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

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

Āyatanapabbaṃ niṭṭhitaṃ.

隨觀法‧處節

384. 再者，比丘們！比丘對六內外處住於在法上隨觀法。而，比丘們！比丘怎樣對六內外處住於在法上隨觀法呢？這裡，比丘了知眼，了知色，了知緣[ChngFn29]於這兩者生起的結縛，如其未生起結縛之生起而了知，如其已生起結縛之捨斷而了知，如其已捨斷結縛之未來不生起而了知；了知耳，了知聲，了知緣於這兩者生起的結縛，如其未生起結縛之生起而了知，如其已生起結縛之捨斷而了知，如其已捨斷結縛之未來不生起而了知；了知鼻，了知氣味，了知緣於這兩者生起的結縛，如其未生起結縛之生起而了知，如其已生起結縛之捨斷而了知，如其已捨斷結縛之未來不生起而了知；了知舌，了知味道，了知緣於這兩者生起的結縛，如其未生起結縛之生起而了知，如其已生起結縛之捨斷而了知，如其已捨斷結縛之未來不生起而了知；了知身，了知所觸，了知緣於這兩者生起的結縛，如其未生起結縛之生起而了知，如其已生起結縛之捨斷而了知，如其已捨斷結縛之未來不生起而了知；了知意，了知法，了知緣於這兩者生起的結縛，如其未生起結縛之生起而了知，如其已生起結縛之捨斷而了知，如其已捨斷結縛之未來不生起而了知。像這樣，或住於在自己的法上隨觀法，或住於在外部的法上隨觀法，或住於在自己的與外部的法上隨觀法，或住於在法上隨觀集法，或住於在法上隨觀消散法，或住於在法上隨觀集法與消散法，或只為了智與憶念的程度而『有法』的念被現起，並且住於無依止，他在世間中不執取任何事物。比丘們！比丘這樣住於對六內外處在法上隨觀法。

處節終了。

384. 15.“比丘們，再者，一位比丘如實觀察法之中的內六處和外六處。

“比丘們，什麼是如實觀察內六處和外六處呢？

“比丘們，一位比丘知道什麼是眼，什麼是色；他也知道所有結縛都是依這兩處而產生的。他知道沒有生起的結縛怎樣會生起，知道生起了的結縛怎樣可以斷除，知道怎樣可以使斷除了的結縛將來不會再生起。

“比丘們，一位比丘知道什麼是耳，什麼是聲……。

“比丘們，一位比丘知道什麼是鼻，什麼是香……。

“比丘們，一位比丘知道什麼是舌，什麼是味……。

“比丘們，一位比丘知道什麼是身，什麼是觸……。

“比丘們，一位比丘知道什麼是意，什麼是法；他也知道所有結縛都是依這兩處而產生的。他知道沒有生起的結縛怎樣會生起，知道生起了的結縛怎樣可以斷除，知道怎樣可以使斷除了的結縛將來不會再生起。

“就是這樣，他如實觀察內在的法，或如實觀察外在的法，或如實觀察內在和外在的法；他也可以如實觀察法的生法，或如實觀察法的滅法，或如實觀察法的生滅法；他也可以持續繫念這個法，對此只是保持智和念而在世上沒有任何依賴和執取。比丘們，這就是一位比丘如實觀察法之中的內六處和外六處了。

﹝法隨觀—﹝十二﹞處﹞

384. 再者，諸比丘！比丘在內外六處諸法，隨觀諸法而住。

然而，諸比丘！比丘如何在內外六處諸法，隨觀諸法而住？

在這裡，諸比丘！比丘詳知眼，及詳知諸形色，及他詳知︰緣於這兩者，結縛被產生；像對未被生的結縛出生了，他詳知它；及像對被生的結縛，徹底捨斷，他詳知它；及像對被徹底捨斷的結縛，在未來不出生，他詳知它。

又，他詳知耳，及他詳知諸聲，及他詳知︰緣於這兩者，結縛被產生；像對未被生的結縛出生了，他詳知它；及像對被生的結縛，徹底捨斷，他詳知它；及像對被徹底捨斷的結縛，在未來不出生，他詳知它。

又，他詳知鼻，及他詳知諸香，及他詳知︰緣於這兩者，結縛被產生；像對未被生的結縛出生了，他詳知它；及像對被生的結縛，徹底捨斷，他詳知它；及像對被徹底捨斷的結縛，在未來不出生，他詳知它。

又，他詳知舌，及他詳知諸味，及他詳知︰緣於這兩者，結縛被產生；像對未被生的結縛出生了，他詳知它；及像對被生的結縛，徹底捨斷，他詳知它；及像對被徹底捨斷的結縛，在未來不出生，他詳知它。

又，他詳知身，及他詳知諸觸，及他詳知︰緣於這兩者，結縛被產生；像對未被生的結縛出生了，他詳知它；及像對被生的結縛，徹底捨斷，他詳知它；及像對被徹底捨斷的結縛，在未來不出生，他詳知它。

又，他詳知意，及他詳知諸法，及他詳知︰緣於這兩者，結縛被產生；像對未被生的結縛出生了，他詳知它；及像對被生的結縛，徹底捨斷，他詳知它；及像對被徹底捨斷的結縛，在未來不出生，他詳知它。

這樣在身內，在(內外六處)諸法，隨觀諸法而住；或在身外，在(內外六處)諸法，隨觀諸法而住；或在身內及身外，在(內外六處)諸法，隨觀諸法而住。或在(內外六處)諸法，隨觀集法而住；或在(內外六處)諸法，隨觀滅法而住；或在(內外六處)諸法，隨觀集法及滅法而住，或『諸法存在』的念現起，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。

諸比丘！就這樣，比丘在內外六處諸法，隨觀諸法而住。

丙、十二處

384. 再者，諸比丘，比丘依六內處與六外處而安住於觀法為法。

諸比丘，比丘如何依六內處與六外處而安住於觀法為法呢？

在此，諸比丘，比丘了知眼根，了知色塵及了知依靠此二者而生起的結，了知尚未生起的結如何生起，了知已經生起的結如何被滅除，了知已經被滅除的結如何不會再於未來生起。

他了知耳根，了知聲塵及了知依靠此二者而生起的結，了知尚未生起的結如何生起，了知已經生起的結如何被滅除，了知已經被滅除的結如何不會再於未來生起。

他了知鼻根，了知香塵及了知依靠此二者而生起的結，了知尚未生起的結如何生起，了知已經生起的結如何被滅除，了知已經被滅除的結如何不會再於未來生起。

他了知舌根，了知味塵及了知依靠此二者而生起的結，了知尚未生起的結如何生起，了知已經生起的結如何被滅除，了知已經被滅除的結如何不會再於未來生起。 他了知身根，了知觸塵及了知依靠此二者而生起的結，了知尚未生起的結如何生起，了知已經生起的結如何被滅除，了知已經被滅除的結如何不會再於未來生起。

他了知意根，了知法塵及了知依靠此二者而生起的結，了知尚未生起的結如何生起，了知已經生起的結如何被滅除，了知已經被滅除的結如何不會再於未來生起。 如此，他安住於觀照內在的法為法、安住於觀照外在的法為法或安住於觀照內在與外在的法為法。他安住於觀照法的生起現象、安住於觀照法的壞滅現象或安住於觀照法的生起與壞滅現象。或者他建立起『有法』的正念只為了更高的智慧與正念。他獨立地安住，不執著世間的任何事物。諸比丘，這就是比丘依六內處與六外處而安住於觀法為法的方法。

The Section on the Sense-Spheres

384. Moreover, monks, a monk dwells contemplating (the nature of) things in (various) things, in the six internal and external sense-spheres.[AFn54]

And how, monks, does a monk dwell contemplating (the nature of) things in (various) things, in the six internal and external sense-spheres?

Here, monks, a monk knows the eye, and he knows forms; and the fetter[AFn55] that arises dependent on the pair of them[AFn56] – that also he knows.

How there is an arising of a fetter that has not arisen – that he knows; and how there is an abandonment of a fetter that has arisen – that also he knows; and how there is a non-arising of an abandoned fetter again in the future[AFn57] – that also he knows.

He knows the ear, and he knows sounds, and the fetter that arises dependent on the pair of them – that also he knows. How there is an arising of a fetter that has not arisen – that he knows; and how there is an abandonment of a fetter that has arisen – that also he knows; and how there is a non-arising of an abandoned fetter again in the future – that also he knows.

He knows the nose, and he knows smells, and the fetter that arises dependent on the pair of them – that also he knows. How there is an arising of a fetter that has not arisen – that he knows; and how there is an abandonment of a fetter that has arisen – that also he knows; and how there is a non-arising of an abandoned fetter again in the future – that also he knows.

He knows the tongue, and he knows tastes, and the fetter that arises dependent on the pair of them – that also he knows. How there is an arising of a fetter that has not arisen – that he knows; and how there is an abandonment of a fetter that has arisen – that also he knows; and how there is a non-arising of an abandoned fetter again in the future – that also he knows.

He knows the body, and he knows tangibles, and the fetter that arises dependent on the pair of them – that also he knows. How there is an arising of a fetter that has not arisen – that he knows; and how there is an abandonment of a fetter that has arisen – that also he knows; and how there is a non-arising of an abandoned fetter again in the future – that also he knows.

He knows the mind, and he knows thoughts, and the fetter that arises dependent on the pair of them – that also he knows. How there is an arising of a fetter that has not arisen – that he knows; and how there is an abandonment of a fetter that has arisen – that also he knows; and how there is a non-arising of an abandoned fetter again in the future – that also he knows.

* * *

Thus he dwells contemplating (the nature of) things in (various) things in regard to himself, or he dwells contemplating (the nature of) things in (various) things in regard to others, or he dwells contemplating (the nature of) things in (various) things in regard to himself and in regard to others, or he dwells contemplating the nature of origination in things, or he dwells contemplating the nature of dissolution in things, or he dwells contemplating the nature of origination and dissolution in things, or else mindfulness that “there are these (various) things” is established in him just as far as (is necessary for) a full measure of knowledge and a full measure of mindfulness, and he dwells independent, and without being attached to anything in the world.

In this way, monks, a monk dwells contemplating (the nature of) things in (various) things, in the six internal and external sense-spheres.

The Section on the Sense-Spheres is Finished

3. SECTION ON THE TWELVE SENSE-BASES

384. And again, bhikkhus, the bhikkhu keeps his mind steadfastly on the mental and physical phenomena of the six internal and the six external ayatanas, sense-bases.[BpitFn074] Bhikkhus, how does the bhikkhu keep his mind steadfastly on the six internal and the six external ayatana dhamma?

Bhikkhus, the bhikkhu following my Teaching is conscious of the eye, is also conscious of visible objects, and knows any fetter[BpitFn075] that arises dependent on both the eye and the visible object. Besides, he knows how a fetter which has not yet arisen comes to arise; and he knows that the fetter that has arisen comes to be discarded; and he knows that the discarded fetter will not arise in the future.

He is conscious of the ear, is also conscious of sounds, and knows any fetter that arises dependent on both the ear and the sound. Besides, he knows that a fetter which has not yet arisen comes to arise; and he knows that the fetter that has arisen comes to be discarded; and he knows that the discarded fetter will not arise in the future.

He is conscious of the nose, is also conscious of odors, and knows any fetter that arises dependent on both the nose and the odor. Besides, he knows that a fetter which has not yet arisen comes to arise; and he knows that the fetter that has arisen comes to be discarded; and he knows that the discarded fetter will not arise in the future.

He is conscious of the tongue, is also conscious of tastes, and knows any fetter that arises dependent on both the tongue and the taste. Besides, he knows that a fetter which has not yet arisen comes to arise; and he knows that the fetter that has arisen comes to be discarded; and he knows that the discarded fetter will not arise in the future.

He is conscious of the body, is also conscious of tactual objects, and knows any fetter that arises dependent on both the body and the tactual object. Besides, he knows that a fetter which has not yet arisen comes to arise; and he knows that the fetter that has arisen comes to be discarded; and he knows that the discarded fetter will not arise in the future.

He is conscious of the mind, is also conscious of mind-objects, and knows any fetter that arises dependent on both the mind and the mind-object. Besides, he knows that a fetter which has not yet arisen comes to arise; and he knows that the fetter that has arisen comes to be discarded; and he knows that the discarded fetter will not arise in the future.[BpitFn076]

Thus he keeps his mind steadfastly on the dhamma, mental and physical phenomena, in himself.[BpitFn077] Occasionally he realizes that the dhamma in others must be of a similar nature. Because of this realization, he can be said to keep his mind steadfastly on the dhamma in others. In this way, he is considered to keep his mind steadfastly on the dhamma in himself or in others. When he gains more concentration, he perceives the cause and the actual appearing of the dhamma;. He also perceives the cause and the actual dissolution of the dhamma He also perceives both the actual appearing and the actual dissolution of the dhamma with their causes.[BpitFn078] And further the bhikkhu is firmly mindful of the fact that there are only Dhamma. That mindfulness is solely for gaining insights progressively, solely for gaining further mindfulness stage by stage. The bhikkhu remains detached from craving and wrong views, without clinging to any of the five khandhas that are continuously deteriorating. Bhikkhus, it is also in this way that the bhikkhu keeps his mind steadfastly on the six internal and six external āyatana dhammā perceiving its true nature.

End of the Section on the Twelve Sense-Bases

384. [3] "Furthermore, the monk remains focused on mental qualities in & of themselves with reference to the sixfold internal & external sense media. And how does he remain focused on mental qualities in & of themselves with reference to the sixfold internal & external sense media? There is the case where he discerns the eye, he discerns forms, he discerns the fetter that arises dependent on both. He discerns how there is the arising of an unarisen fetter. And he discerns how there is the abandoning of a fetter once it has arisen. And he discerns how there is no future arising of a fetter that has been abandoned. (The same formula is repeated for the remaining sense media: ear, nose, tongue, body, & intellect.)

"In this way he remains focused internally on the mental qualities in & of themselves, or focused externally... unsustained by anything in the world. This is how a monk remains focused on mental qualities in & of themselves with reference to the sixfold internal & external sense media.

[SENSE-SPHERES]

384. “Again, monks, in regard to dhammas he abides contemplating dhammas in terms of the six internal and external sense-spheres. And how does he in regard to dhammas abide contemplating dhammas in terms of the six internal and external sense-spheres?

“Here he knows the eye, he knows forms, and he knows the fetter that arises dependent on both, and he also knows how an unarisen fetter can arise, how an arisen fetter can be removed, and how a future arising of the removed fetter can be prevented.

“He knows the ear, he knows sounds, and he knows the fetter that arises dependent on both, and he also knows how an unarisen fetter can arise, how an arisen fetter can be removed, and how a future arising of the removed fetter can be prevented.

“He knows the nose, he knows odours, and he knows the fetter that arises dependent on both, and he also knows how an unarisen fetter can arise, how an arisen fetter can be removed, and how a future arising of the removed fetter can be prevented.

“He knows the tongue, he knows flavours, and he knows the fetter that arises dependent on both, and he also knows how an unarisen fetter can arise, how an arisen fetter can be removed, and how a future arising of the removed fetter can be prevented.

“He knows the body, he knows tangibles, and he knows the fetter that arises dependent on both, and he also knows how an unarisen fetter can arise, how an arisen fetter can be removed, and how a future arising of the removed fetter can be prevented.

“He knows the mind, he knows mind-objects, and he knows the fetter that arises dependent on both, and he also knows how an unarisen fetter can arise, how an arisen fetter can be removed, and how a future arising of the removed fetter can be prevented.

[REFRAIN]

“In this way, in regard to dhammas he abides contemplating dhammas internally … externally … internally and externally. He abides contemplating the nature of arising…of passing away…of both arising and passing away in dhammas. Mindfulness that ‘there are dhammas‘ is established in him to the extent necessary for bare knowledge and continuous mindfulness. And he abides independent, not clinging to anything in the world.

“That is how in regard to dhammas he abides contemplating dhammas in terms of the six internal and external sense-spheres.

諸入處

384. 「再者，比丘們啊！於諸法，他依內外六入處安住於隨觀諸法。並且，於諸法，他如何依內外六入處安住於隨觀諸法？」

「在此〔修法中〕，他知道：眼；他知道：諸色；而且，他知道：依這兩者而生起的繫縛。而且，他也知道：未生起的繫縛如何生起；已生起的繫縛如何斷除；以及如何防止已斷除的繫縛在未來生起。」

「他知道：耳；他知道：諸聲；而且，他知道：依這兩者而生起的繫縛。而且，他也知道：未生起的繫縛如何生起；已生起的繫縛如何斷除；以及如何防止已斷除的繫縛在未來生起。」

「他知道：鼻；他知道：諸香；而且，他知道：依這兩者而生起的繫縛。而且，他也知道：未生起的繫縛如何生起；已生起的繫縛如何斷除；以及如何防止已斷除的繫縛在未來生起。」

「他知道：舌；他知道：諸味；而且，他知道：依這兩者而生起的繫縛。而且，他也知道：未生起的繫縛如何生起；已生起的繫縛如何斷除；以及如何防止已斷除的繫縛在未來生起。」

「他知道：身；他知道：諸觸；而且，他知道：依這兩者而生起的繫縛。而且，他也知道：未生起的繫縛如何生起；已生起的繫縛如何斷除；以及如何防止已斷除的繫縛在未來生起。」

「他知道：意；他知道：種種意的對象；而且，他知道：依這兩者而生起的繫縛。而且，他也知道：未生起的繫縛如何生起；已生起的繫縛如何斷除；以及如何防止已斷除的繫縛在未來生起。」

重誦

「以此方式，於諸法，他於內安住於隨觀諸法；……於外……於內和於外……。

他安住於隨觀諸法中生起的性質；……滅去的……生起和滅去兩者……。

『有諸法』的念，在他心中確立，其程度適足以〔發展〕純粹的知和持續的念。

並且，他安住於無所倚賴，不執取世間的任何事物。」

「這就是他如此地，於諸法，依內外六入處安住於隨觀諸法。」

Dhammānupassanā bojjhaṅgapabbaṃ

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

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

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

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

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

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

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

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

Bojjhaṅgapabbaṃ niṭṭhitaṃ. bojjhaṅgapabbaṃ niṭṭhitaṃ, paṭhamabhāṇavāraṃ (syā.)

隨觀法‧覺支節

385. 再者，比丘們！比丘對七覺支住於在法上隨觀法。而，比丘們！比丘怎樣對七覺支[ChngFn30]住於在法上隨觀法呢？這裡，比丘當自己有念覺支[ChngFn31]時，了知：『我有念覺支。』當自己沒有念覺支時，了知：『我沒有念覺支。』如其未生起念覺支之生起而了知，如其已生起念覺支之圓滿修習[ChngFn32]而了知；當自己有擇法覺支 [ChngFn33]時，了知：『我有擇法覺支。』當自己沒有擇法覺支時，了知：『我沒有擇法覺支。』如其未生起擇法覺支之生起而了知，如其已生起擇法覺支之圓滿修習而了知；當自己有活力覺支[ChngFn34]時，了知：『我有活力覺支。』當自己沒有活力覺支時，了知：『我沒有活力覺支。』如其未生起活力覺支之生起而了知，如其已生起活力覺支之圓滿修習而了知；當自己有喜覺支[ChngFn35]時，了知：『我有喜覺支。』當自己沒有喜覺支時，了知：『我沒有喜覺支。』如其未生起喜覺支之生起而了知，如其已生起喜覺支之圓滿修習而了知；當自己有寧靜覺支[ChngFn36]時，了知：『我有寧靜覺支。』當自己沒有寧靜覺支時，了知：『我沒有寧靜覺支。』如其未生起寧靜覺支之生起而了知，如其已生起寧靜覺支之圓滿修習而了知；當自己有定[ChngFn37]覺支時，了知：『我有定覺支。』當自己沒有定覺支時，了知：『我沒有定覺支。』如其未生起定覺支之生起而了知，如其已生起定覺支之圓滿修習而了知；當自己有平靜覺支[ChngFn38]時，了知：『我有平靜覺支。』當自己沒有平靜覺支時，了知：『我沒有平靜覺支。』如其未生起平靜覺支之生起而了知，如其已生起平靜覺支之圓滿修習而了知。像這樣，或住於在內法上隨觀法，或住於在外法上隨觀法，或住於在內、外法上隨觀法，或住於在法上隨觀集法，或住於在法上隨觀消散法，或住於在法上隨觀集法與消散法，或只為了智與憶念的程度而『有法』的念被現起，並且住於無依止，他在世間中不執取任何事物。比丘們！比丘這樣住於對七覺支在法上隨觀法。

覺支節終了。

385. 16.“比丘們，再者，一位比丘如實觀察法之中的七覺支。

“比丘們，什麼是如實觀察七覺支呢？

“比丘們，一位比丘內裏有念覺支時，知道自己內裏有念覺支；內裏沒有念覺支時，知道自己內裏沒有念覺支。他知道沒有生起的念覺支怎樣會生起，知道生起了的念覺支怎樣可以使它修習圓滿。

“比丘們，一位比丘內裏有擇法覺支……。

“比丘們，一位比丘內裏有精進覺支……。

“比丘們，一位比丘內裏有喜覺支……。

“比丘們，一位比丘內裏有猗覺支……。

“比丘們，一位比丘內裏有定覺支……。

“比丘們，一位比丘內裏有捨覺支時，知道自己內裏有捨覺支；內裏沒有捨覺支時，知道自己內裏沒有捨覺支。他知道沒有生起的捨覺支怎樣會生起，知道生起了的捨覺支怎樣可以使它修習圓滿。

“就是這樣，他如實觀察內在的法，或如實觀察外在的法，或如實觀察內在和外在的法；他也可以如實觀察法的生法，或如實觀察法的滅法，或如實觀察法的生滅法；他也可以持續繫念這個法，對此只是保持智和念而在世上沒有任何依賴和執取。比丘們，這就是一位比丘如實觀察法之中的七覺支了。

﹝法隨觀—﹝七﹞覺支﹞

385. 再者，諸比丘！比丘在七覺支[MettFn15]諸法，隨觀諸法而住。

然而，諸比丘！比丘如何在七覺支諸法，隨觀諸法而住？

在這裡，諸比丘！比丘在身內有念覺支，他詳知︰『我的身內有念覺支』；或我的身內沒有念覺支，他詳知︰『在我的身內沒有念覺支』；及像對未被生的念覺支出生出生了，他詳知它；及像對被生的念覺支，修習圓滿，他詳知它。

或身內有擇法覺支，他詳知︰『我的身內有擇法覺支』；或身內沒有擇法覺支，他詳知︰『我的身內沒有擇法覺支』；及像對未被生的擇法覺支出生了，他詳知它；及像對被生的擇法覺支，修習圓滿，他詳知它。

或身內有精進覺支，他詳知︰『我的身內有精進覺支』；或身內有無精進覺支，他詳知︰『我的身內沒有精進覺支』；及像對未被生的精進覺支出生了，他詳知它；及像對被生的精進覺支，修習圓滿，他詳知它。

或身內有喜覺支，他詳知︰『我的身內有喜覺支』；或身內沒有喜覺支，他詳知︰『在我的身內沒有喜覺支』；及像對未被生的喜覺支出生了，他詳知它；及像對被生的喜覺支，修習圓滿，他詳知它。

或身內有輕安覺支，他詳知︰『我的身內有輕安覺支』；或身內沒有輕安覺支，他詳知︰『在我的身內沒有輕安覺支』；及像對未被生的輕安覺支出生了，他詳知它；及像對被生的輕安覺支，修習圓滿，他詳知它。

或身內有定覺支，他詳知︰『我的身內有定覺支』；或身內沒有定覺支，他詳知︰『我的身內沒有定覺支』；及像對未被生的定覺支出生了，他詳知它；及像對被生的定覺支，修習圓滿，他詳知它。

或身內有捨覺支，他詳知︰『我的身內有捨覺支』；或身內沒有捨覺支，他詳知︰『我的身內沒有捨覺支』；及像對未被生的捨覺支出生了，他詳知它；及像對被生的捨覺支，修習圓滿，他詳知它。

這樣在身內，在(七覺支)諸法，隨觀諸法而住；這樣在身外，在(七覺支)諸法，隨觀諸法而住；或在身內及身外，在(七覺支)諸法，隨觀諸法而住。在(七覺支)諸法隨觀集法而住；或在(七覺支)諸法隨觀滅法而住；或在(七覺支)諸法，隨觀集法及滅法而住，或『諸法存在』的念現起，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。

諸比丘！就這樣在七覺支，比丘在諸法隨觀諸法而住。

丁、七覺支

385. 再者，諸比丘，比丘依七覺支而安住於觀法為法。

諸比丘，比丘如何依七覺支而安住於觀法為法呢？

在此，諸比丘，念覺支存在比丘內心時，他了知：『念覺支存在我內心。』念覺支不存在他內心時，他了知：『念覺支不存在我內心。』他了知尚未生起的念覺支如何在他內心生起，他了知如何培育及圓滿已經生起的念覺支。

擇法覺支存在他內心時，他了知：『擇法覺支存在我內心。』擇法覺支不存在他內心時，他了知：『擇法覺支不存在我內心。』他了知尚未生起的擇法覺支如何在他內心生起，他了知如何培育及圓滿已經生起的擇法覺支。

精進覺支存在他內心時，他了知：『精進覺支存在我內心。』精進覺支不存在他內心時，他了知：『精進覺支不存在我內心。』他了知尚未生起的精進覺支如何在他內心生起，他了知如何培育及圓滿已經生起的精進覺支。

喜覺支存在他內心時，他了知：『喜覺支存在我內心。』喜覺支不存在他內心時，他了知：『喜覺支不存在我內心。』他了知尚未生起的喜覺支如何在他內心生起，他了知如何培育及圓滿已經生起的喜覺支。

輕安覺支存在他內心時，他了知：『輕安覺支存在我內心。』輕安覺支不存在他內心時，他了知：『輕安覺支不存在我內心。』他了知尚未生起的輕安覺支如何在他內心生起，他了知如何培育及圓滿已經生起的輕安覺支。

定覺支存在他內心時，他了知：『定覺支存在我內心。』定覺支不存在他內心時，他了知：『定覺支不存在我內心。』他了知尚未生起的定覺支如何在他內心生起，他了知如何培育及圓滿已經生起的定覺支。

捨覺支存在他內心時，他了知：『捨覺支存在我內心。』捨覺支不存在他內心時，他了知：『捨覺支不存在我內心。』他了知尚未生起的捨覺支如何在他內心生起，他了知如何培育及圓滿已經生起的捨覺支。

如此，他安住於觀照內在的法為法、安住於觀照外在的法為法或安住於觀照內在與外在的法為法。他安住於觀照法的生起現象、安住於觀照法的壞滅現象或安住於觀照法的生起與壞滅現象。或者他建立起『有法』的正念只為了更高的智慧與正念。他獨立地安住，不執著世間的任何事物。諸比丘，這就是比丘依七覺支而安住於觀法為法的方法。

The Section about the Factors of Awakening

385. Moreover, monks, a monk dwells contemplating (the nature of) things in (various) things, in the seven factors of Awakening.[AFn58]

And how, monks, does a monk dwell contemplating (the nature of) things in (various) things, in the seven factors of Awakening?[AFn59]

Here, monks, a monk having the Mindfulness factor of Complete Awakening in himself knows “there is the Mindfulness factor of Complete Awakening in myself”; or, not having the Mindfulness factor of Complete Awakening in himself he knows “there is no Mindfulness factor of Complete Awakening in myself”. How there is an arising of the Mindfulness factor of Complete Awakening that has not arisen – that he knows; and how there is fulfilment of the development of the Mindfulness factor of Complete Awakening that has arisen – that also he knows.

Having the Investigation of the (nature) of things[AFn60] factor of Complete Awakening in himself he knows “there is the Investigation of the (nature) of things factor of Complete Awakening in myself”; or, not having the Investigation of the (nature) of things factor of Complete Awakening in himself he knows “there is no Investigation of the (nature) of things factor of Complete Awakening in myself”. How there is an arising of the Investigation of the (nature) of things factor of Complete Awakening that has not arisen – that he knows; and how there is fulfilment of the development of the Investigation of the (nature) of things factor of Complete Awakening that has arisen (until) it comes to fulfilment[AFn61] –that also he knows.

Having the Energy factor of Complete Awakening in himself he knows “there is the Energy factor of Complete Awakening in myself”; or, not having the Energy factor of Complete Awakening in himself he knows “there is no Energy factor of Complete Awakening in myself”. How there is an arising of the Energy factor of Complete Awakening that has not arisen – that he knows; and how there is fulfilment of the development of the Energy factor of Complete Awakening that has arisen – that also he knows.

Having the Joyful-Interest factor of Complete Awakening[AFn62] in himself he knows “there is the Joy factor of Complete Awakening in myself”; or, not having the Joyful-Interest factor of Complete Awakening in himself he knows “there is no Joyful-Interest factor of Complete Awakening in myself”. How there is an arising of the Joyful-Interest factor of Complete Awakening that has not arisen – that he knows; and how there is fulfilment of the development of the Joyful-Interest factor of Complete Awakening that has arisen – that also he knows.

Having the Calmness[AFn63] factor of Complete Awakening in himself he knows “there is the Calmness factor of Complete Awakening in myself”; or, not having the Calmness factor of Complete Awakening in himself he knows “there is no Calmness factor of Complete Awakening in myself”. How there is an arising of the Calmness factor of Complete Awakening that has not arisen – that he knows; and how there is fulfilment of the development of the Calmness factor of Complete Awakening that has arisen – that also he knows.

Having the Concentration factor of Complete Awakening in himself he knows “there is the Concentration factor of Complete Awakening in myself”; or, not having the Concentration factor of Complete Awakening in himself he knows “there is no Concentration factor of Complete Awakening in myself”. How there is an arising of the Concentration factor of Complete Awakening that has not arisen – that he knows; and how there is fulfilment of the development of the Concentration factor of Complete Awakening that has arisen – that also he knows.

Having the Equanimity factor of Complete Awakening in himself he knows “there is the Equanimity factor of Complete Awakening in myself”; or, not having the Equanimity factor of Complete Awakening in himself he knows “there is no Equanimity factor of Complete Awakening in myself”. How there is an arising of the Equanimity factor of Complete Awakening that has not arisen – that he knows; and how there is fulfilment of the development of the Equanimity factor of Complete Awakening that has arisen – that also he knows.

* * *

Thus he dwells contemplating (the nature of) things in (various) things in regard to himself, or he dwells contemplating (the nature of) things in (various) things in regard to others, or he dwells contemplating (the nature of) things in (various) things in regard to himself and in regard to others, or he dwells contemplating the nature of origination in things, or he dwells contemplating the nature of dissolution in things, or he dwells contemplating the nature of origination and dissolution in things, or else mindfulness that “there are (various) things” is established in him just as far as (is necessary for) a full measure of knowledge and a full measure of mindfulness, and he dwells independent, and without being attached to anything in the world.

In this way, monks, a monk dwells contemplating (the nature of) things in (various) things, in the seven Factors of Awakening.

The Section about the Factors of Awakening is Finished

4. SECTION ON BOJJHAṄGĀ[BpitFn079]

385. And again, bhikkhus, the bhikkhu keeps his mind steadfastly on the mental phenomena of the seven enlightenment factors,[BpitFn080] and perceives that they are just phenomena without any entity or soul. And, bhikkhus, how does the bhikkhu keep his mind steadfastly on the seven bojjhanga, and perceive their soulless nature?

Bhikkhus, when the enlightenment-factor of Mindfulness,[BpitFn081] is present in him, the bhikkhu following my Teaching knows "sati-sambojjhaṅga is present in me"; or when sati-sambojjhanga is not present in him, he knows 'sati-sambojjhaṅga is not present in me'. Besides, he knows that the sati-sambojjhaṅga which has not arisen before comes to arise;[BpitFn082] and he knows how complete fulfillment in developing[BpitFn083] the arisen sati-sambojjhaṅga comes about.

When the enlightenment-factor of investigative knowledge of phenomena,[BpitFn084] is present in him, he knows "dhammavicaya- sambojjhaṅga is present in me"; or when dhammavicaya-sambojjhaṅga is not present in him, he knows 'dhamma Vicaya-sambojjhaṅga is not present in me'. Besides, he knows that the dhammavicaya-sambojjhaṅga which has not arisen before comes to arise; and he knows how complete fulfillment in developing the arisen dhamma vicaya-sambojjhaṅga comes about.

When the enlightenment-factor of effort,[BpitFn085] is present in him, he knows 'viriya-sambojjhaṅga is present in me'; or when viriya-sambojjhaṅga is not present in him, he knows 'viriya-sambojjhaṅga is not present in me'. Besides, he knows that the viriya-sambojjhaṅga which has not yet arisen before comes to arise; and he knows how complete fulfillment in developing the arisen viriya-sambojjhaṅga comes about.

When the enlightenment-factor of delightful satisfaction,[BpitFn086] is present in him, he knows 'pīti-sambojjhaṅga is present in me'; or when pīti-sambojjhaṅga is not present in him, he knows 'pīti-sambojjhaṅga is not present in me'. Besides, he knows that the pīti-sambojjhaṅga which has not arisen before comes to arise; and he knows how complete fulfillment in developing the arisen pīti-sambojjhaṅga comes about.

When the enlightenment-factor of serenity,[BpitFn087] is present in him, he knows 'passaddhi-sambojjhaṅga is present in me'; or when passaddhi-sambojjhaṅga is not present in him, he knows 'passaddhi-sambojjhaṅga is not present in me'. Besides, he knows that the passaddhi-sambojjhaṅga which has not arisen before comes to arise; and he knows how the complete fulfillment in developing the arisen passaddhi-sambojjhaṅga comes about.

When the enlightenment-factor of concentration,[BpitFn088] is present in him, he knows 'samādhi- sambojjhaṅga is present in me'; or when samādhi-sambojjhaṅga is not present in him, he knows 'samādhi-sambojjhaṅga is not present in me'. Besides, he knows that the samādhi-sambojjhaṅga which has not arisen before comes to arise; and he knows how the complete fulfillment in developing the arisen samādhi-sambojjhaṅga comes about.

When the enlightenment factor of equanimity,[BpitFn089] is present in him, he knows 'upekkhā-sambojjhaṅga is present in me'; or when upekkhā- sambojjhaṅga is not present in him, he knows 'upekkhā-sambojjhaṅga is not present in me'. Besides, he knows that the upekkhā-sambojjhaṅga which has not arisen before comes to arise; and he knows how complete fulfillment in developing the arisen upekkhā-sambojjhaṅga comes about.

Thus he keeps his mind steadfastly on the dhamma, mental and physical phenomena, in himself.[BpitFn090] Occasionally he realizes that the dhamma in others must be of a similar nature. Because of this realization, he can be said to keep his mind steadfastly on the dhamma in others. In this way, he is considered to keep his mind steadfastly on the dhamma in himself or in others. When he gains more concentration, he perceives the cause and the actual appearing of the dhamma;. He also perceives the cause and the actual dissolution of the dhamma He also perceives both the actual appearing and the actual dissolution of the dhamma with their causes.[BpitFn091] And further the bhikkhu is firmly mindful of the fact that there are only Dhamma. That mindfulness is solely for gaining insights progressively, solely for gaining further mindfulness stage by stage. The bhikkhu remains detached from craving and wrong views, without clinging to any of the five khandhas that are continuously deteriorating. Bhikkhus, it is also in this way that the bhikkhu keeps his mind steadfastly on the seven bojjhaṅgā perceiving its true nature.

[End of the Section on the Seven sambojjhaṅgas]

385. [4] "Furthermore, the monk remains focused on mental qualities in & of themselves with reference to the seven factors for Awakening. And how does he remain focused on mental qualities in & of themselves with reference to the seven factors for Awakening? There is the case where, there being mindfulness as a factor for Awakening present within, he discerns that 'Mindfulness as a factor for Awakening is present within me.' Or, there being no mindfulness as a factor for Awakening present within, he discerns that 'Mindfulness as a factor for Awakening is not present within me.' He discerns how there is the arising of unarisen mindfulness as a factor for Awakening. And he discerns how there is the culmination of the development of mindfulness as a factor for Awakening once it has arisen. (The same formula is repeated for the remaining factors for Awakening: analysis of qualities, persistence, rapture, serenity, concentration, & equanimity.)

"In this way he remains focused internally on mental qualities in & of themselves, or externally... unsustained by (not clinging to) anything in the world. This is how a monk remains focused on mental qualities in & of themselves with reference to the seven factors for Awakening.

[AWAKENING FACTORS]

385. “Again, monks, in regard to dhammas he abides contemplating dhammas in terms of the seven awakening factors. And how does he in regard to dhammas abide contemplating dhammas in terms of the seven awakening factors?

“Here, if the mindfulness awakening factor is present in him, he knows ‘there is the mindfulness awakening factor in me’; if the mindfulness awakening factor is not present in him, he knows ‘there is no mindfulness awakening factor in me’; he knows how the unarisen mindfulness awakening factor can arise, and how the arisen mindfulness awakening factor can be perfected by development. “If the investigation-of-dhammas awakening factor is present in him, he knows ‘there is the investigation-of-dhammas awakening factor in me’; if the investigation-of-dhammas awakening factor is not present in him, he knows ‘there is no investigation-of-dhammas awakening factor in me’; he knows how the unarisen investigation-of-dhammas awakening factor can arise, and how the arisen investigation-of-dhammas awakening factor can be perfected by development.

“If the energy awakening factor is present in him, he knows ‘there is the energy awakening factor in me’; if the energy awakening factor is not present in him, he knows ‘there is no energy awakening factor in me’; he knows how the unarisen energy awakening factor can arise, and how the arisen energy awakening factor can be perfected by development.

“If the joy awakening factor is present in him, he knows ‘there is the joy awakening factor in me’; if the joy awakening factor is not present in him, he knows ‘there is no joy awakening factor in me’; he knows how the unarisen joy awakening factor can arise, and how the arisen joy awakening factor can be perfected by development.

“If the tranquillity awakening factor is present in him, he knows ‘there is the tranquillity awakening factor in me’; if the tranquillity awakening factor is not present in him, he knows ‘there is no tranquillity awakening factor in me’; he knows how the unarisen tranquillity awakening factor can arise, and how the arisen tranquillity awakening factor can be perfected by development.

“If the concentration awakening factor is present in him, he knows ‘there is the concentration awakening factor in me’; if the concentration awakening factor is not present in him, he knows ‘there is no concentration awakening factor in me’; he knows how the unarisen concentration awakening factor can arise, and how the arisen concentration awakening factor can be perfected by development.

“If the equanimity awakening factor is present in him, he knows ‘there is the equanimity awakening factor in me’; if the equanimity awakening factor is not present in him, he knows ‘there is no equanimity awakening factor in me’; he knows how the unarisen equanimity awakening factor can arise, and how the arisen equanimity awakening factor can be perfected by development.

[REFRAIN]

“In this way, in regard to dhammas he abides contemplating dhammas internally … externally … internally and externally. He abides contemplating the nature of arising…of passing away…of both arising and passing away in dhammas. Mindfulness that ‘there are dhammas‘ is established in him to the extent necessary for bare knowledge and continuous mindfulness. And he abides independent, not clinging to anything in the world.

“That is how in regard to dhammas he abides contemplating dhammas in terms of the seven awakening factors.

諸覺支

385. 「再者，比丘們啊！於諸法，他依七覺支安住於隨觀諸法。並且，於諸法，他如何依七覺支安住於隨觀諸法？」

「在此〔修法中〕，如果念覺支在他之內現前，他知道：『我之內有念覺支』；如果念覺支未在他之內現前，他知道：『我之內無念覺支。』他知道：未生起的念覺支如何生起；已生起的念覺支如何經由發展而圓滿。」

「如果擇法覺支在他之內現前，他知道：『我之內有擇法覺支』；如果擇法覺支未在他之內現前，他知道：『我之內無擇法覺支。』他知道：未生起的擇法覺支如何生起；已生起的擇法覺支如何經由發展而圓滿。」

「如果精進覺支在他之內現前，他知道：『我之內有精進覺支』；如果精進覺支未在他之內現前，他知道：『我之內無精進覺支。』他知道：未生起的精進覺支如何生起；已生起的精進覺支如何經由發展而圓滿。」

「如果喜覺支在他之內現前，他知道：『我之內有喜覺支』；如果喜覺支未在他之內現前，他知道：『我之內無喜覺支。』他知道：未生起的喜覺支如何生起；已生起的喜覺支如何經由發展而圓滿。」

「如果輕安覺支在他之內現前，他知道：『我之內有輕安覺支』；如果輕安覺支未在他之內現前，他知道：『我之內無輕安覺支。』他知道：未生起的輕安覺支如何生起；已生起的輕安覺支如何經由發展而圓滿。」

「如果定覺支在他之內現前，他知道：『我之內有定覺支』；如果定覺支未在他之內現前，他知道：『我之內無定覺支。』他知道：未生起的定覺支如何生起；已生起的定覺支如何經由發展而圓滿。」

「如果捨覺支在他之內現前，他知道：『我之內有捨覺支』；如果捨覺支未在他之內現前，他知道：『我之內無捨覺支。』他知道：未生起的捨覺支如何生起；已生起的捨覺支如何經由發展而圓滿。」

重誦

「以此方式，於諸法，他於內安住於隨觀諸法；……於外……於內和於外……。

他安住於隨觀諸法中生起的性質；……滅去的……生起和滅去兩者……。

『有諸法』的念，在他心中確立，其程度適足以〔發展〕純粹的知和持續的念。並且，他安住於無所倚賴，不執取世間的任何事物。」

「這就是他如此地，於諸法，依七覺支安住於隨觀諸法。」

Dhammānupassanā saccapabbaṃ

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

Paṭhamabhāṇavāro niṭṭhito.

隨觀法‧諦節

386. 再者，比丘們！比丘對四聖諦住於在法上隨觀法。而，比丘們！比丘怎樣對四聖諦住於在法上隨觀法呢？這裡，比丘如實了知：『這是苦。』如實了知：『這是苦集[ChngFn39]。』如實了知：『這是苦滅[ChngFn40]。』如實了知：『這是導向苦滅道跡[ChngFn41]。』

初誦品終了。

386. 17.　“比丘們，再者，一位比丘如實觀察法之中的四聖諦。

“比丘們，什麼是如實觀察四聖諦呢？

“比丘們，一位比丘如實知道什麼是苦，如實知道什麼是苦集，如實知道什麼是苦滅，如實知道什麼是苦滅之道。

﹝法隨觀—﹝四﹞諦﹞

386. 再者，諸比丘！比丘在四聖諦諸法，隨觀諸法而住[MettFn16]。

然而，諸比丘！比丘如何在四聖諦諸法，隨觀諸法而住？

在這裡，諸比丘！比丘如實詳知︰『這是苦』，他如實詳知︰『這是苦集』，他如實詳知︰『這是苦的滅』，他如實詳知︰『這是往苦的滅的行道』。

戊、四聖諦

386. 再者，諸比丘，比丘依四聖諦而安住於觀法為法。

諸比丘，比丘如何依四聖諦而安住於觀法為法呢？

在此，諸比丘，比丘如實地了知：『這是苦。』如實地了知：『這是苦的原因。』如實地了知：『這是苦的息滅。』如實地了知：『這是導致苦息滅的修行方法。』

The Section about the Four Truths

386. Moreover, monks, a monk dwells contemplating (the nature of) things in (various) things, in the Four Noble Truths.

And how, monks, does a monk dwell contemplating (the nature of) things in (various) things, in the Four Noble Truths?

5. SECTION ON THE FOUR NOBLE TRUTHS

386. And again, bhikkhus, the bhikkhu keeps his mind steadfastly on the mental and physical phenomena of the four Noble Truths.[BpitFn092] And, bhikkhus, how does the bhikkhu keep his mind steadfastly on the four Noble Truths?

Bhikkhus, the bhikkhu following my Teaching knows 'This is dukkha' as it really is; he knows 'This is the origin of dukkha' as it really is; he knows 'This is the cessation of dukkha' as it really is; he knows 'This is the practice of the Path leading to the cessation of dukkha' as it really is.

[End of the First Portion for Recitation]

386. [5] "Furthermore, the monk remains focused on mental qualities in & of themselves with reference to the four noble truths. And how does he remain focused on mental qualities in & of themselves with reference to the four noble truths? There is the case where he discerns, as it has come to be, that 'This is stress... This is the origination of stress... This is the cessation of stress... This is the way leading to the cessation of stress.'

[NOBLE TRUTHS]

386. “Again, monks, in regard to dhammas he abides contemplating dhammas in terms of the four noble truths. And how does he in regard to dhammas abide contemplating dhammas in terms of the four noble truths?

“Here he knows as it really is, ‘this is dukkha‘; he knows as it really is, ‘this is the arising of dukkha‘; he knows as it really is, ‘this is the cessation of dukkha‘; he knows as it really is, ‘this is the way leading to the cessation of dukkha.’

諸聖諦

386. 「再者，比丘們啊！於諸法，他依四聖諦安住於隨觀諸法。並且，於諸法，他如何依四聖諦安住於隨觀諸法？

在此〔修法中〕，他如實知道：『這是苦。』

他如實知道：『這是苦的生起。』

他如實知道：『這是苦的息滅。』

他如實知道：『這是導致苦滅的道路。』」

Dukkhasaccaniddeso

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

苦諦的說明

387. 比丘們！什麼是苦聖諦呢？生是苦，老也是苦，死也是苦，愁、悲、苦、憂、絕望也是苦，與不愛的結合是苦，與所愛的別離是苦，所求不得也是苦，總括之，五取蘊是苦。

387. 18.“比丘們，什麼是苦聖諦呢？

“生是苦的，老是苦的，死是苦的，憂、悲、苦、惱、哀是苦的，求不得是苦的；簡略來說，五取蘊是苦的。

(苦諦解說)

387. 諸比丘！什麼是苦聖諦？生也是苦，老也是苦，死也是苦，生也是苦，愁悲苦憂傷心苦[MettFn17]，怨憎會是苦，愛別離是苦，所求不得也是苦；簡單說，五取蘊即是苦。

一、苦諦

387. 諸比丘，何謂苦聖諦？

生是苦；老是苦；死是苦；愁、悲、苦、憂、惱是苦；怨憎會是苦；愛別離是苦；求不得是苦。簡而言之，五取蘊是苦。

The Truth of Suffering [AFn65]

387. Now what, monks, is the Noble Truth of Suffering?[AFn66]

Exposition of the Noble Truth of Dukkha

387. Bhikkhus, what is the Noble Truth of Dukkha'?[BpitFn093]

Birth[BpitFn094] is dukkha. Aging also is dukkha. Death also is dukkha. Grief, lamentation, pain, distress, and despair are also dukkha. To have to associate with those persons or things one dislikes is also dukkha; to be separated from those one loves or likes is also dukkha; the craving for what one cannot get[BpitFn095] is also dukkha; in short, the five Aggregates which are the objects of Clinging are dukkha.

387. [a] "Now what is the noble truth of stress? Birth is stressful, aging is stressful, death is stressful; sorrow, lamentation, pain, distress, & despair are stressful; association with the unbeloved is stressful; separation from the loved is stressful; not getting what one wants is stressful. In short, the five clinging-aggregates are stressful.

387. (Note on "OVERVIEW OF THE SATIPAṬṬHĀNA SUTTA" by the author: Satipaṭṭhāna as the “direct path” to Nibbãna has received a detailed treatment in the Satipaṭṭhāna Sutta of the Majjhima Nikãya.1 Precisely the same discourse recurs as the Mahāsatipaṭṭhāna Sutta of the Dîgha Nikãya, the only difference being that this version offers a more extensive treatment of the four noble truths, the last of the satipaṭṭhāna contemplations.2)

387. 〔作者概述註：念住，作為通往涅槃的「直接之道」，在《中部》的《念住經》已有詳細的解說。1 正好相同的這些經文以《長部》（ Dīgha Nikāya）的《大念住經》（ Mahāsatipaṭṭhāna Sutta）之貌重現；唯一的差別是《大念住經》更詳盡地解說了四聖諦。〕

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

388. 而，比丘們！什麼是生呢？所有眾生中，關於每一種眾生類的生、出生、入[胎]、生起、再生[ChngFn42]、諸蘊顯現、得諸處，比丘們！這被稱為生。

388. “比丘們，什麼是生呢？無論哪種形式、哪種類別的眾生，在當中投生、入胎、成形、出生，五蘊出現，取得六處。比丘們，這就是稱為生了。

388. 又，諸比丘！什麼是‘生’？凡是各種有情，於各種有情類之1生、2和合發生、3趣入、4出現、5諸蘊顯現，6諸處獲得，諸比丘！這被稱為‘生’。

388. 諸比丘，什麼是生呢？無論是任何眾生，在任何眾生的群體，都有誕生、產生、出現、生起、諸蘊的顯現、諸處的獲得，諸比丘，那稱為生。

388. Now what, monks, is birth?

For the various beings in the various classes of beings (there is) birth, being born, appearing, turning up;[AFn69] the manifestation of the constituents (of mind and body), the acquisition of the sense spheres:

this, monks, is called birth.

388. And, bhikkhus, what is birth? The coming into existence,[BpitFn096] the complete origination, the conception, the arising up in new form, the appearance of the Aggregates, the acquisition of the sense-bases of various beings in various categories , — this, bhikkhus, is called birth.

388. "And what is birth? Whatever birth, taking birth, descent, coming-to-be, coming-forth, appearance of aggregates, & acquisition of [sense] spheres of the various beings in this or that group of beings, that is called birth.

388. (Note on "OVERVIEW OF THE SATIPAṬṬHĀNA SUTTA" by the author: Satipaṭṭhāna as the “direct path” to Nibbãna has received a detailed treatment in the Satipaṭṭhāna Sutta of the Majjhima Nikãya.1 Precisely the same discourse recurs as the Mahāsatipaṭṭhāna Sutta of the Dîgha Nikãya, the only difference being that this version offers a more extensive treatment of the four noble truths, the last of the satipaṭṭhāna contemplations.2)

388. 〔作者概述註：念住，作為通往涅槃的「直接之道」，在《中部》的《念住經》已有詳細的解說。1 正好相同的這些經文以《長部》（ Dīgha Nikāya）的《大念住經》（ Mahāsatipaṭṭhāna Sutta）之貌重現；唯一的差別是《大念住經》更詳盡地解說了四聖諦。〕

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

389. 而，比丘們！什麼是老？所有眾生中，關於每一種眾生類的老、老衰、齒落、髮白、皮皺、壽命的衰退、諸根的退化，這被稱為老。

389. “比丘們，什麼是老呢？無論哪種形式、哪種類別的眾生，年老、衰弱、牙齒掉下、頭髮轉白、面有皺紋、壽命減短、身心退化。比丘們，這就是稱為老了。

389. 又，諸比丘！什麼是‘老’？凡是各種有情，於各種有情類之1年老、2老衰、3齒落、4髮白、5皮皺，6壽命的耗盡、7諸根老朽。諸比丘！這被稱為‘老’。

389. 諸比丘，什麼是老呢？無論是任何眾生，在任何眾生的群體，都有衰老、老朽、牙齒損壞、頭髮蒼白、皮膚變皺、壽命損減、諸根老熟，諸比丘，那稱為老。

389. Now what, monks, is old age?[AFn70]

For the various beings in the various classes of beings there is old age, agedness, broken teeth, greying hair, and wrinkled skin; the dwindling away of the life span, the decay of the sense faculties:

this, monks, is called old age.

389. And, bhikkhus, what is aging? The process of aging, the decrepitude, the decay and loss of teeth, the graying of hair, the wrinkling of skin, the failing of the life-force, the wearing out of the sense-faculties such as sight of various beings in various catagories, — this, bhikkhus, is called aging.

389. "And what is aging? Whatever aging, decrepitude, brokenness, graying, wrinkling, decline of life-force, weakening of the faculties of the various beings in this or that group of beings, that is called aging.

389. (Note on "OVERVIEW OF THE SATIPAṬṬHĀNA SUTTA" by the author: Satipaṭṭhāna as the “direct path” to Nibbãna has received a detailed treatment in the Satipaṭṭhāna Sutta of the Majjhima Nikãya.1 Precisely the same discourse recurs as the Mahāsatipaṭṭhāna Sutta of the Dîgha Nikãya, the only difference being that this version offers a more extensive treatment of the four noble truths, the last of the satipaṭṭhāna contemplations.2)

389. 〔作者概述註：念住，作為通往涅槃的「直接之道」，在《中部》的《念住經》已有詳細的解說。1 正好相同的這些經文以《長部》（ Dīgha Nikāya）的《大念住經》（ Mahāsatipaṭṭhāna Sutta）之貌重現；唯一的差別是《大念住經》更詳盡地解說了四聖諦。〕

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

390. 而，比丘們！什麼是死？所有眾生中，由於每一種眾生類的過世、滅亡、崩解、消失、死亡、壽終、諸蘊的崩解、屍體的捨棄，命根斷絕[ChngFn43]，比丘們！這被稱為死。

390. “比丘們，什麼是死呢？無論哪種形式、哪種類別的眾生，身壞、命終、逝世、死亡、五蘊散壞、屍骸被遺棄。比丘們，這就是稱為死了。

390. 又，諸比丘！什麼是‘死’？凡是各種有情，於各種有情部類之1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、9身軀的拋下、10命根全斷，諸比丘！這被稱為‘死’。

390. 諸比丘，什麼是死呢？無論是任何眾生，在任何眾生的群體，都有死亡、逝世、解體、消失、命終、諸蘊的分離、身體的捨棄、命根的毀壞，諸比丘，那稱為死。

390. Now what, monks, is death?

For the various beings in the various classes of beings there is a fall, a falling away, a breaking up, a disappearance, a dying, a death, a making of time; the break up of the constituents (of mind and body), the throwing off of the body; the cutting off of the life faculty:

this, monks, is called death.

390. And, bhikkhus, what is death? The falling away from existence, the passing away from existence, the dissolution, the disappearance, the end of life, the passing away due to completion of the life-span, the breaking up of the Aggregates, the discarding of the body, the destruction of the life-faculty of various beings in various categories, — this, bhikkhus, is called death.

390. "And what is death? Whatever deceasing, passing away, breaking up, disappearance, dying, death, completion of time, break up of the aggregates, casting off of the body, interruption in the life faculty of the various beings in this or that group of beings, that is called death.

390. (Note on "OVERVIEW OF THE SATIPAṬṬHĀNA SUTTA" by the author: Satipaṭṭhāna as the “direct path” to Nibbãna has received a detailed treatment in the Satipaṭṭhāna Sutta of the Majjhima Nikãya.1 Precisely the same discourse recurs as the Mahāsatipaṭṭhāna Sutta of the Dîgha Nikãya, the only difference being that this version offers a more extensive treatment of the four noble truths, the last of the satipaṭṭhāna contemplations.2)

390. 〔作者概述註：念住，作為通往涅槃的「直接之道」，在《中部》的《念住經》已有詳細的解說。1 正好相同的這些經文以《長部》（ Dīgha Nikāya）的《大念住經》（ Mahāsatipaṭṭhāna Sutta）之貌重現；唯一的差別是《大念住經》更詳盡地解說了四聖諦。〕

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

391. 而，比丘們！什麼是愁？比丘們！凡具備(遭遇)一些不幸、接觸一些苦法者會有愁、悲傷、憂愁、內部的愁、內部的悲哀，比丘們！這被稱為愁。

391. “比丘們，什麼是憂呢？面對各種不幸，受各種苦惱的事情影響，生起憂傷、憂愁。比丘們，這就是稱為憂了。

391. 又，諸比丘！什麼是‘愁’？諸比丘！凡是俱有種種不幸，為種種苦法所惱的1愁、2悲傷、3傷心、4內愁、5內愴，諸比丘！這被稱為‘愁’。

391. 諸比丘，什麼是愁呢？任何時候，由於任何的不幸，任何人遭遇到令人苦惱的法而有憂愁、悲傷、苦惱、內在的哀傷、內在的悲痛，諸比丘，那稱為愁。

391. Now what, monks, is grief?

For he who has, monks, some sort of misfortune or other, who is touched by some sort of painful thing or another, there is grief, grieving, the state of grieving, inner grief, great inner grief:

this, monks, is called grief.

391. And, bhikkhus, what is grief? The grievous anxiety, the sorrowful and anxious state of mind, the sorrowfulness and anxiety, the inward grief, the inward wretchedness of one who is beset by some ruinous loss or other, who encounters some painful misfortune or other, — this, bhikkhus, is called grief.

391. "And what is sorrow? Whatever sorrow, sorrowing, sadness, inward sorrow, inward sadness of anyone suffering from misfortune, touched by a painful thing, that is called sorrow.

391. (Note on "OVERVIEW OF THE SATIPAṬṬHĀNA SUTTA" by the author: Satipaṭṭhāna as the “direct path” to Nibbãna has received a detailed treatment in the Satipaṭṭhāna Sutta of the Majjhima Nikãya.1 Precisely the same discourse recurs as the Mahāsatipaṭṭhāna Sutta of the Dîgha Nikãya, the only difference being that this version offers a more extensive treatment of the four noble truths, the last of the satipaṭṭhāna contemplations.2)

391. 〔作者概述註：念住，作為通往涅槃的「直接之道」，在《中部》的《念住經》已有詳細的解說。1 正好相同的這些經文以《長部》（ Dīgha Nikāya）的《大念住經》（ Mahāsatipaṭṭhāna Sutta）之貌重現；唯一的差別是《大念住經》更詳盡地解說了四聖諦。〕

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

392. 而，比丘們！什麼是悲？比丘們！凡具備(遭遇)一些不幸、接觸一些苦法者有悲歎、悲泣、悲歎著、悲泣著、悲歎的狀態、悲泣的狀態，比丘們！這被稱為悲。

392. “比丘們，什麼是悲呢？面對各種不幸，受各種苦惱的事情影響，生起悲傷、悲痛。比丘們，這就是稱為悲了。

392. 又，諸比丘！什麼是‘悲傷’？諸比丘！凡是俱有種種不幸，為種種苦法所惱的1悲、2悲痛、3嘆息、4悲哀、5悲歎、6悲愴，諸比丘！這被稱為‘悲’。

392. 諸比丘，什麼是悲呢？任何時候，由於任何的不幸，任何人遭遇到令人苦惱的法而有痛哭、悲泣、大聲悲歎、高聲哀呼，諸比丘，那稱為悲。

392. Now what, monks, is lamentation?

For he who has, monks, some sort of misfortune or other, who is touched by some sort of painful thing or another, there are laments, great laments, lamenting, great lamenting, the state of lamenting, the state of great lamentation:

this, monks, is called lamentation.

392. And, bhikkhus, what is lamentation? The weeping and lamenting, the act of weeping and lamenting, the condition of weeping and lamenting by one who is beset by some ruinous loss or other, who encounters some painful misfortune or other, — this, Bhikkhus, is called lamentation.

392. "And what is lamentation? Whatever crying, grieving, lamenting, weeping, wailing, lamentation of anyone suffering from misfortune, touched by a painful thing, that is called lamentation.

392. (Note on "OVERVIEW OF THE SATIPAṬṬHĀNA SUTTA" by the author: Satipaṭṭhāna as the “direct path” to Nibbãna has received a detailed treatment in the Satipaṭṭhāna Sutta of the Majjhima Nikãya.1 Precisely the same discourse recurs as the Mahāsatipaṭṭhāna Sutta of the Dîgha Nikãya, the only difference being that this version offers a more extensive treatment of the four noble truths, the last of the satipaṭṭhāna contemplations.2)

392. 〔作者概述註：念住，作為通往涅槃的「直接之道」，在《中部》的《念住經》已有詳細的解說。1 正好相同的這些經文以《長部》（ Dīgha Nikāya）的《大念住經》（ Mahāsatipaṭṭhāna Sutta）之貌重現；唯一的差別是《大念住經》更詳盡地解說了四聖諦。〕

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

393. 而，比丘們！什麼是苦？比丘們！凡身體的苦、身體的不合意，身觸所生的苦與不合意感受，比丘們！這被稱為苦。

393. “比丘們，什麼是苦呢？各種身體的苦，各種身體的不快；感受各種由身體接觸事物所帶來的苦和不快。比丘們，這就是稱為苦了。

393. 又，諸比丘！什麼是‘苦’？諸比丘！凡是1身的痛苦，2身的不愉快，3感受身觸所生之痛、4及不愉快，及身觸所生的不愉快的苦受，諸比丘！這被稱為‘苦’。

393. 諸比丘，什麼是苦呢？任何身體的痛苦感受、身體的不愉快感受或由於身體接觸而產生的痛苦或不愉快感受，諸比丘，那稱為苦。

393. Now what, monks, is pain?[AFn71] That, monks, which is bodily pain, bodily disagreeableness, pain born of contact with the body, disagreeable feeling:

this, monks, is called pain.

393. And, bhikkhus, what is pain? The bodily pain and bodily unpleasantness, the painful and unpleasant feeling produced by contact of the body, — this, bhikkhus, is called pain.

393. "And what is pain? Whatever is experienced as bodily pain, bodily discomfort, pain or discomfort born of bodily contact, that is called pain.

393. (Note on "OVERVIEW OF THE SATIPAṬṬHĀNA SUTTA" by the author: Satipaṭṭhāna as the “direct path” to Nibbãna has received a detailed treatment in the Satipaṭṭhāna Sutta of the Majjhima Nikãya.1 Precisely the same discourse recurs as the Mahāsatipaṭṭhāna Sutta of the Dîgha Nikãya, the only difference being that this version offers a more extensive treatment of the four noble truths, the last of the satipaṭṭhāna contemplations.2)

393. 〔作者概述註：念住，作為通往涅槃的「直接之道」，在《中部》的《念住經》已有詳細的解說。1 正好相同的這些經文以《長部》（ Dīgha Nikāya）的《大念住經》（ Mahāsatipaṭṭhāna Sutta）之貌重現；唯一的差別是《大念住經》更詳盡地解說了四聖諦。〕

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

394. 而，比丘們！什麼是憂？比丘們！凡心的苦、心的不合意，意觸所生的苦與不合意感受，比丘們！這被稱為憂。

394. “比丘們，什麼是惱呢？各種內心的苦，各種內心的不快；感受各種由內心接觸事物所帶來的苦和不快。比丘們，這就是稱為惱了。

394. 又，諸比丘！什麼是‘憂’？諸比丘！凡是1心的苦，2於心不愉快，3感受意觸所生之痛苦、4及不愉快，諸比丘！這被稱為‘憂’。

394. 諸比丘，什麼是憂呢？任何心理的痛苦感受、心理的不愉快感受或由於心理接觸而產生的痛苦或不愉快感受，諸比丘，那稱為憂。

394. Now what, monks, is sorrow?

That, monks, which is mental pain, mental disagreeableness, pain born of contact with the mind, disagreeable feeling:

this, monks, is called sorrow.

394. And, bhikkhus, what is distress? The mental pain and mental unpleasantness, the painful and unpleasant feeling produced by contact of the mind, — this, bhikkhus, is called distress.

394. "And what is distress? Whatever is experienced as mental pain, mental discomfort, pain or discomfort born of mental contact, that is called distress.

394. (Note on "OVERVIEW OF THE SATIPAṬṬHĀNA SUTTA" by the author: Satipaṭṭhāna as the “direct path” to Nibbãna has received a detailed treatment in the Satipaṭṭhāna Sutta of the Majjhima Nikãya.1 Precisely the same discourse recurs as the Mahāsatipaṭṭhāna Sutta of the Dîgha Nikãya, the only difference being that this version offers a more extensive treatment of the four noble truths, the last of the satipaṭṭhāna contemplations.2)

394. 〔作者概述註：念住，作為通往涅槃的「直接之道」，在《中部》的《念住經》已有詳細的解說。1 正好相同的這些經文以《長部》（ Dīgha Nikāya）的《大念住經》（ Mahāsatipaṭṭhāna Sutta）之貌重現；唯一的差別是《大念住經》更詳盡地解說了四聖諦。〕

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

395. 而，比丘們！什麼是絕望？比丘們！凡具備(遭遇)某些不幸、接觸某些苦法者的悲傷、絕望、悲傷的狀態、絕望的狀態，比丘們！這被稱為絕望。

395. “比丘們，什麼是哀呢？面對各種不幸，受各種苦惱的事情影響，生起哀傷、哀痛。比丘們，這就是稱為哀了。

395. 又，諸比丘！什麼是‘悶’？諸比丘！凡是俱有種種的不幸，被苦法所惱的1愁、2悶、3氣餒、4沮喪，諸比丘！這被稱為‘悶’。

395. 諸比丘，什麼是惱呢？任何時候，由於任何的不幸，任何人遭遇到令人苦惱的法而有憂惱、大憂惱，以及由於憂惱、大憂惱而感受到的苦痛，諸比丘，那稱為惱。

395. Now what, monks, is despair?

For he who has, monks, some sort of misfortune or other, who is touched by some sort of painful thing or another, there is desponding, despairing, the state of despondency, the state of despair:

this, monks, is called despair.

395. And, bhikkhus, what is despair? The sorrowful trouble and tribulation, the troubled state, the state of tribulation of one who is beset by some ruinous loss or other, who encounters some painful misfortune or other, — this, bhikkhus, is called despair.

395. "And what is despair? Whatever despair, despondency, desperation of anyone suffering from misfortune, touched by a painful thing, that is called despair.

395. (Note on "OVERVIEW OF THE SATIPAṬṬHĀNA SUTTA" by the author: Satipaṭṭhāna as the “direct path” to Nibbãna has received a detailed treatment in the Satipaṭṭhāna Sutta of the Majjhima Nikãya.1 Precisely the same discourse recurs as the Mahāsatipaṭṭhāna Sutta of the Dîgha Nikãya, the only difference being that this version offers a more extensive treatment of the four noble truths, the last of the satipaṭṭhāna contemplations.2)

395. 〔作者概述註：念住，作為通往涅槃的「直接之道」，在《中部》的《念住經》已有詳細的解說。1 正好相同的這些經文以《長部》（ Dīgha Nikāya）的《大念住經》（ Mahāsatipaṭṭhāna Sutta）之貌重現；唯一的差別是《大念住經》更詳盡地解說了四聖諦。〕

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

396. 而，比丘們！什麼是與不愛的結合是苦？這裡，凡那些是不喜好的、不想要的、不合意的色、聲、氣味、味道、所觸、法，或凡那些是對他樂於無利益、不利、不安樂、不離軛安穩[ChngFn44]者，與那些一起會合、集合、結合、合一，比丘們！這被稱為與不愛的結合是苦。

396. (漏譯)

396. 又，諸比丘！什麼是‘怨憎會苦’？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；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，凡是他們碰面、聚會、聯誼、交際在一起。諸比丘！這被稱為‘怨憎會苦’。

396. 諸比丘，什麼是怨憎會苦呢？在這裡，任何人有了不想要的、討厭的、不愉快的色塵、聲塵、香塵、味塵、觸塵或法塵，或者任何人遭遇到心懷惡意者、心懷傷害意者、心懷擾亂意者、心懷危害意者，與這些人會合、交往、聯絡、結合，諸比丘，那稱為怨憎會苦。

396. And what, monks, is the suffering from being joined to what is not liked?

Here, for that one who has unwanted, unlovely, unpleasant forms, sounds, smells, tastes, tangibles, and thoughts; or, for that one who has those who do not desire his welfare, benefit, comfort and security - (and then) having meetings, assembly, connection, and interaction with them:

this, monks, is called the suffering from being joined to what is not liked.

396. And, bhikkhus, what is the dukkha of having to associate with those persons or things one dislikes? Having to meet, remain together, be in close contact, or intermingle, with sights, sounds, odors, tastes, tactual objects and mind-objects in this world which are undesirable, unpleasant or unenjoyable, or with those who desire one's disadvantage, loss, discomfort, or state of harmful bondage[BpitFn097] — this, bhikkhus, is called the dukkha of having to associate with those persons or things one dislikes.

396. "And what is the stress of association with the unbeloved? There is the case where undesirable, unpleasing, unattractive sights, sounds, aromas, flavors, or tactile sensations occur to one; or one has connection, contact, relationship, interaction with those who wish one ill, who wish for one's harm, who wish for one's discomfort, who wish one no security from the yoke. This is called the stress of association with the unbeloved.

396. (Note on "OVERVIEW OF THE SATIPAṬṬHĀNA SUTTA" by the author: Satipaṭṭhāna as the “direct path” to Nibbãna has received a detailed treatment in the Satipaṭṭhāna Sutta of the Majjhima Nikãya.1 Precisely the same discourse recurs as the Mahāsatipaṭṭhāna Sutta of the Dîgha Nikãya, the only difference being that this version offers a more extensive treatment of the four noble truths, the last of the satipaṭṭhāna contemplations.2)

396. 〔作者概述註：念住，作為通往涅槃的「直接之道」，在《中部》的《念住經》已有詳細的解說。1 正好相同的這些經文以《長部》（ Dīgha Nikāya）的《大念住經》（ Mahāsatipaṭṭhāna Sutta）之貌重現；唯一的差別是《大念住經》更詳盡地解說了四聖諦。〕

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

397. 而，比丘們！什麼是與所愛的別離是苦？這裡，凡那些是喜好的、想要的、合意的色、聲、氣味、味道、所觸、法，或凡那些是對他樂於利益、有益、安樂、離軛安穩的母親、父親、兄弟、姊妹、朋友、同事、親族、血親者，與那些一起不會合、不集合、不結合、不合一，比丘們！這被稱為與所愛的別離是苦。

397. (漏譯)

397. 又，諸比丘！什麼是‘愛別離苦’？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；或者凡是1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，凡是他們未碰面、未聚會、未聯誼、未交際在一起。諸比丘！這被稱為‘愛別離苦’。

397. 諸比丘，什麼是愛別離苦呢？在這裡，任何人有想要的、喜愛的、愉快的色塵、聲塵、香塵、味塵、觸塵或法塵，或者任何人遇到心懷善意者、心懷好意者、心懷安慰意者、心懷安穩意者、母親、父親、兄弟、姊妹、朋友、同事或血親，然後喪失了與這些人的會合、交往、聯絡、結合，諸比丘，那稱為愛別離苦。

397. And what, monks, is the suffering from being parted from what is liked?

Here, for that one who has wanted, lovely, pleasant forms, sounds, smells, tastes, tangibles, and thoughts; or, for that one who has those who do desire his welfare, benefit, comfort and security - mothers, or fathers, or brothers, or sisters, or friends, or companions, or blood relatives - (and then) not having meetings, assembly, connection, and interaction with them:

this, monks, is called the suffering from being parted from what is liked.

397. And, bhikkhus, what is the dukkha of being separated from those one loves or likes? Not being able to meet, remain together, be in close contact, or intermingle, with sights, sounds, odors, tastes, tactual objects and mind-objects in this world which are desirable, pleasant or enjoyable, or with mother or father or brothers or sisters or friends or companions or maternal and paternal relatives who desire one's advantage, benefit, comfort or freedom from harmful bondage[BpitFn098] — this, bhikkhus, is called the dukkha of being separated from those one loves or likes.

397. "And what is the stress of separation from the loved? There is the case where desirable, pleasing, attractive sights, sounds, aromas, flavors, or tactile sensations do not occur to one; or one has no connection, no contact, no relationship, no interaction with those who wish one well, who wish for one's benefit, who wish for one's comfort, who wish one security from the yoke, nor with one's mother, father, brother, sister, friends, companions, or relatives. This is called the stress of separation from the loved.

397. (Note on "OVERVIEW OF THE SATIPAṬṬHĀNA SUTTA" by the author: Satipaṭṭhāna as the “direct path” to Nibbãna has received a detailed treatment in the Satipaṭṭhāna Sutta of the Majjhima Nikãya.1 Precisely the same discourse recurs as the Mahāsatipaṭṭhāna Sutta of the Dîgha Nikãya, the only difference being that this version offers a more extensive treatment of the four noble truths, the last of the satipaṭṭhāna contemplations.2)

397. 〔作者概述註：念住，作為通往涅槃的「直接之道」，在《中部》的《念住經》已有詳細的解說。1 正好相同的這些經文以《長部》（ Dīgha Nikāya）的《大念住經》（ Mahāsatipaṭṭhāna Sutta）之貌重現；唯一的差別是《大念住經》更詳盡地解說了四聖諦。〕

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

398. 而，比丘們！什麼是所求不得是苦？比丘們！生法[ChngFn45]的眾生生起這樣的欲求：『啊！願我們沒有生法！願我們的生不來！』但這不以欲求而能得到，這是所求不得是苦。比丘們！老法的眾生生起這樣的欲求：『啊！願我們沒有老法！願我們的老不來！』但這不以欲求而能得到，這是所求不得是苦。比丘們！病法的眾生生起這樣的欲求：『啊！願我們沒有病法！願我們的病不來！』但這不以欲求而能得到，這是所求不得是苦。比丘們！死法的眾生生起這樣的欲求：『啊！願我們沒有死法！願我們的死不來！』但這不以欲求而能得到，這是所求不得是苦。比丘們！愁、悲、苦、憂、絕望法的眾生生起這樣的欲求：『啊！願我們沒有愁、悲、苦、憂、絕望法！願我們的愁、悲、苦、憂、絕望不來！』但這不以欲求而能得到，這是所求不得是苦。

398. “比丘們，什麼是求不得是苦呢？眾生心有所求：希望自己沒有生，希望生不會到來。但是，生是眾生的自然法則，不能因為有所求便可以達成願望，這就是求不得是苦了。

“比丘們……老是眾生的自然法則……。

“比丘們……病是眾生的自然法則……。

“比丘們……死是眾生的自然法則……。

“比丘們，眾生心有所求：希望自己沒有憂、悲、苦、惱、哀，希望憂、悲、苦、惱、哀不會到來。但是，憂、悲、苦、惱、哀是眾生的自然法則，不能因為有所求便可以達成願望，這就是求不得是苦了。

398. 又，諸比丘！什麼是‘求不得苦’？諸比丘！於生法，眾生生起這樣的欲望：「啊！真的！願我們不出生，願我們的出生不來。」然而，為了想要的卻得不到[MettFn18]，這就是那種求不得苦。

諸比丘！於老法，眾生生起這樣的欲望：「啊！真的！願我們不老，願我們的老不來。」然而，為了想要的卻得不到，這就是那種求不得苦。

諸比丘！於病法，眾生生起這樣的欲望：「啊！真的！願我們不生病，願我們的病不來。」然而，為了想要的卻得不到，這就是那種求不得苦。

諸比丘！於諸死法，眾生生起這樣的欲望：「啊！真的！願我們不死，願我們的死不來。」然而，為了想要的卻得不到，這就是那種求不得苦。

諸比丘！於愁、悲、苦、憂、悶法之眾生，生如是之欲求：「啊！真的！願我們不愁、悲、苦、憂、悶，願我們的憂、悲、苦、惱、悶不來。」然而，為了想要的卻得不到，這就是那種求不得苦。

398. 諸比丘，什麼是求不得苦呢？諸比丘，會遭受生的眾生內心生起這樣的願望：『希望我不要遭受生，希望我不要投生！』然而此事無法藉著願望而達成，這就是求不得苦。

諸比丘，會遭受老的眾生內心生起這樣的願望：『希望我不要遭受老，希望我不要變老！』然而此事無法藉著願望而達成，這就是求不得苦。

諸比丘，會遭受病的眾生內心生起這樣的願望：『希望我不要遭受病，希望我不要生病！』然而此事無法藉著願望而達成，這就是求不得苦。

諸比丘，會遭受死的眾生內心生起這樣的願望：『希望我不要遭受死，希望我不要死亡！』然而此事無法藉著願望而達成，這就是求不得苦。

諸比丘，會遭受愁、悲、苦、憂、惱的眾生內心生起這樣的願望：『希望我不要遭受愁、悲、苦、憂、惱，希望我沒有愁、悲、苦、憂、惱！』然而此事無法藉著願望而達成，這就是求不得苦。

398. Now what, monks, is the suffering from not obtaining what one longs for?

To those beings subject to birth, monks, a longing like this arises: “Oh, might we not be subject to birth, may birth not come to us!” But that cannot be attained merely by longing for it:

this is the suffering from not obtaining what one longs for.

To those beings subject to old age, monks, a longing like this arises: “Oh, might we not be subject to old age, may old age not come to us!” But that cannot be attained merely by longing for it:

this is the suffering from not obtaining what one longs for.

To those beings subject to sickness, monks, a longing like this arises: “Oh, might we not be subject to sickness, may sickness not come to us!” But that cannot be attained merely by longing for it: this is the suffering from not obtaining what one longs for. To those beings subject to death, monks, a longing like this arises: “Oh, might we not be subject to death, may death not come to us!” But that cannot be attained merely by longing for it:

this is the suffering from not obtaining what one longs for.

To those beings subject to grief, lamentation, pain, sorrow, and despair, monks, a longing like this arises: “Oh, might we not be subject to grief, lamentation, pain, sorrow, and despair, may grief, lamentation, pain, sorrow, and despair, not come to us!” But that cannot be attained merely by longing for it:

this is the suffering from not obtaining what one longs for.

398. And bhikkhus, what is the dukkha of the craving for what one cannot get? In beings subject to birth the wish arises: 'Oh that we were not subject to birth! Oh that new birth would not happen to us!' But it is not possible to get such a wish. This is the dukkha of the craving for what one cannot get. Bhikkhus, in beings subject to aging the wish arises: 'Oh that we were not subject to aging! Oh that aging would not happen to us!' But it is not possible to get such a wish. This also is the dukkha of the craving for what one cannot get. Bhikkhus, in beings subject to illness, the wish arises: 'Oh that we were not subject to illness! Oh that illness would not happen to us!' But it is not possible to get such a wish. This also is the dukkha of the craving for what one cannot get. Bhikkhus, in beings subject to death the wish arises: 'Oh that we were not subject to death! Oh that death would not happen to us!' But it is not possible to get such a wish. This also is the dukkha of the craving for what one cannot get. Bhikkhus, in beings subject to grief, lamentation, pain, distress and despair the wish arises: 'Oh that we were not subject to grief, lamentation, pain, distress and despair! Oh that grief, lamentation, pain, distress and despair would not happen to us!' But it is not possible to get such a wish. This also is the dukkha of the craving for what one cannot get.

398. "And what is the stress of not getting what one wants? In beings subject to birth, the wish arises, 'O, may we not be subject to birth, and may birth not come to us.' But this is not to be achieved by wishing. This is the stress of not getting what one wants. In beings subject to aging... illness... death... sorrow, lamentation, pain, distress, & despair, the wish arises, 'O, may we not be subject to aging... illness... death... sorrow, lamentation, pain, distress, & despair, and may aging... illness... death... sorrow, lamentation, pain, distress, & despair not come to us.' But this is not to be achieved by wishing. This is the stress of not getting what one wants.

398. (Note on "OVERVIEW OF THE SATIPAṬṬHĀNA SUTTA" by the author: Satipaṭṭhāna as the “direct path” to Nibbãna has received a detailed treatment in the Satipaṭṭhāna Sutta of the Majjhima Nikãya.1 Precisely the same discourse recurs as the Mahāsatipaṭṭhāna Sutta of the Dîgha Nikãya, the only difference being that this version offers a more extensive treatment of the four noble truths, the last of the satipaṭṭhāna contemplations.2)

398. 〔作者概述註：念住，作為通往涅槃的「直接之道」，在《中部》的《念住經》已有詳細的解說。1 正好相同的這些經文以《長部》（ Dīgha Nikāya）的《大念住經》（ Mahāsatipaṭṭhāna Sutta）之貌重現；唯一的差別是《大念住經》更詳盡地解說了四聖諦。〕

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

399. 而，比丘們！什麼是總括之，五取蘊是苦？即：色取蘊、受取蘊、想取蘊、行取蘊、識取蘊，比丘們！這被稱為總括之，五取蘊是苦。

比丘們！這被稱為苦聖諦。

399. “比丘們，什麼是 ‘簡略來說，五取蘊是苦’ 呢？取著色蘊，取著受蘊，取著想蘊，取著行蘊，取著識蘊。這就是 ‘簡略來說，五取蘊是苦’ 了。比丘們，這就是稱為苦聖諦了。

399. 又，諸比丘！‘簡單說，什麼是五取蘊之苦’？這就是：色取蘊、受取蘊、想取蘊、行取蘊、識取蘊，諸比丘！簡單說，這被稱為五取蘊之苦。

諸比丘！這被稱為苦聖諦。

399. 諸比丘，『簡而言之，五取蘊是苦』是指什麼呢？它們是：色取蘊、受取蘊、想取蘊、行取蘊、識取蘊。簡而言之，這五取蘊是苦。

諸比丘，這稱為苦聖諦

399. Now what, monks, in brief, are the five constituents (of mind and body) that provide fuel for attachment which are suffering?

They are as follows:

These, monks, are called, in brief, the five constituents (of mind and body) that provide fuel for attachment which are suffering.

This, monks, is called the Noble Truth of Suffering.

399. And, bhikkhus, what is meant by 'In short, the five Aggregates which are the objects of Clinging are dukkha'? They are the Aggregate of Corporeality, the Aggregate of Sensation, the Aggregate of Perception, the Aggregate of Mental Formations, and the Aggregate of Consciousness as objects of Clinging. These, bhikkhus, are what is meant by 'In short, the Five Aggregates which are the objects of Clinging are dukkha'.

399. "And what are the five clinging-aggregates that, in short, are stress? Form as a clinging-aggregate, feeling as a clinging-aggregate, perception as a clinging-aggregate, fabrications as a clinging-aggregate, consciousness as a clinging-aggregate: These are called the five clinging-aggregates that, in short, are stress.

"This is called the noble truth of stress.

399. (Note on "OVERVIEW OF THE SATIPAṬṬHĀNA SUTTA" by the author: Satipaṭṭhāna as the “direct path” to Nibbãna has received a detailed treatment in the Satipaṭṭhāna Sutta of the Majjhima Nikãya.1 Precisely the same discourse recurs as the Mahāsatipaṭṭhāna Sutta of the Dîgha Nikãya, the only difference being that this version offers a more extensive treatment of the four noble truths, the last of the satipaṭṭhāna contemplations.2)

399. 〔作者概述註：念住，作為通往涅槃的「直接之道」，在《中部》的《念住經》已有詳細的解說。1 正好相同的這些經文以《長部》（ Dīgha Nikāya）的《大念住經》（ Mahāsatipaṭṭhāna Sutta）之貌重現；唯一的差別是《大念住經》更詳盡地解說了四聖諦。〕

Samudayasaccaniddeso

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

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

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

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

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

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

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

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

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

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

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

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

集諦的說明

400. 而，比丘們！什麼是苦集聖諦？是這導致再生、伴隨歡喜與貪、到處歡喜的渴愛[ChngFn46]，即：欲的渴愛[ChngFn47]、有的渴愛[ChngFn48]、虛無的渴愛[ChngFn49]。

而，比丘們！這渴愛當生起時，在哪裡生起呢？當安住時，在哪裡安住呢？凡在世間中可愛的、令人滿意的色，這渴愛當生起時，在這裡生起，當安住時，在這裡安住。

而，什麼是在世間中可愛的、令人滿意的色呢？眼是在世間中可愛的、令人滿意的色，這渴愛當生起時，在這裡生起，當安住時，在這裡安住；耳是在世間中……（中略）鼻是在世間中……舌是在世間中……身是在世間中……意是在世間中可愛的、令人滿意的色，這渴愛當生起時，在這裡生起，當安住時，在這裡安住。色是在世間中……聲是在世間中……氣味是在世間中……味道是在世間中……所觸是在世間中……法是在世間中可愛的、令人滿意的色，這渴愛當生起時，在這裡生起，當安住時，在這裡安住。眼識是在世間中……耳識是在世間中……鼻識是在世間中……舌識是在世間中……身識是在世間中……意識是在世間中可愛的、令人滿意的色，這渴愛當生起時，在這裡生起，當安住時，在這裡安住。眼觸是在世間中……耳觸是在世間中……鼻觸是在世間中……舌觸是在世間中……身觸是在世間中……意觸是在世間中可愛的、令人滿意的色，這渴愛當生起時，在這裡生起，當安住時，在這裡安住。眼觸所生受是在世間中……耳觸所生受是在世間中……鼻觸所生受是在世間中……舌觸所生受是在世間中……身觸所生受是在世間中……意觸所生受是在世間中可愛的、令人滿意的色，這渴愛當生起時，在這裡生起，當安住時，在這裡安住。色之想[ChngFn50]是在世間中……聲之想是在世間中……氣味之想是在世間中……味道之想是在世間中……所觸之想是在世間中……法之想是在世間中可愛的、令人滿意的色，這渴愛當生起時，在這裡生起，當安住時，在這裡安住。色之思[ChngFn51]是在世間中……聲之思是在世間中……氣味之思是在世間中……味道之思是在世間中……所觸之思是在世間中……法之思是在世間中可愛的、令人滿意的色，這渴愛當生起時，在這裡生起，當安住時，在這裡安住。色之渴愛[ChngFn52]是在世間中……聲之渴愛是在世間中……氣味之渴愛是在世間中……味道之渴愛是在世間中……所觸之渴愛是在世間中……法之渴愛是在世間中可愛的、令人滿意的色，這渴愛當生起時，在這裡生起，當安住時，在這裡安住。色之尋[ChngFn53]是在世間中……聲之尋是在世間中……氣味之尋是在世間中……味道之尋是在世間中……所觸之尋是在世間中……法之尋是在世間中可愛的、令人滿意的色，這渴愛當生起時，在這裡生起，當安住時，在這裡安住。色之伺[ChngFn54]是在世間中……聲之伺是在世間中……氣味之伺是在世間中……味道之伺是在世間中……所觸之伺是在世間中……法之伺是在世間中可愛的、令人滿意的色，這渴愛當生起時，在這裡生起，當安住時，在這裡安住。

比丘們！這被稱為苦集聖諦。

400. 19.“比丘們，什麼是苦集聖諦呢？

“欲愛、有愛、無有愛是帶來後有的原因。這些渴愛和喜貪連在一起，使人對各種事物產生愛喜。

“比丘們，這些渴愛在哪裏生起、在哪裏紮根呢？世上哪裏有令人喜愛的事物、令人愉悅的事物，渴愛就在那裏生起、就在那裏紮根。

“世上有什麼事物令人喜愛、令人愉悅呢？世上的眼令人喜愛、令人愉悅，渴愛就在那裏生起、就在那裏紮根。世上的耳……鼻……舌……身……意令人喜愛、令人愉悅，渴愛就在那裏生起、就在那裏紮根。

“世上的色……聲……香……味……觸……法令人喜愛、令人愉悅，渴愛就在那裏生起、就在那裏紮根。

“世上的眼識……耳識……鼻識……舌識……身識……意識令人喜愛、令人愉悅，渴愛就在那裏生起、就在那裏紮根。

“世上的眼觸……耳觸……鼻觸……舌觸……身觸……意觸令人喜愛、令人愉悅，渴愛就在那裏生起、就在那裏紮根。

“世上因眼觸而生起的受……因耳觸而生起的受……因鼻觸而生起的受……因舌觸而生起的受……因身觸而生起的受……因意觸而生起的受令人喜愛、令人愉悅，渴愛就在那裏生起、就在那裏紮根。

“世上的色想……聲想……香想……味想……觸想……法想令人喜愛、令人愉悅，渴愛就在那裏生起、就在那裏紮根。

“世上的色思……聲思……香思……味思……觸思……法思令人喜愛、令人愉悅，渴愛就在那裏生起、就在那裏紮根。

“世上的色愛……聲愛……香愛……味愛……觸愛……法愛令人喜愛、令人愉悅，渴愛就在那裏生起、就在那裏紮根。

“世上的色覺……聲覺……香覺……味覺……觸覺……法覺令人喜愛、令人愉悅，渴愛就在那裏生起、就在那裏紮根。

“世上的色觀……聲觀……香觀……味觀……觸觀……法觀令人喜愛、令人愉悅，渴愛就在那裏生起、就在那裏紮根。比丘們，這就是稱為苦集聖諦了。

(集諦解說)

400. 諸比丘！什麼是苦集聖諦？

那種愛是(能)再生，與喜染俱行，處處全然歡喜[MettFn19]，這就是：欲愛、有愛、無有愛。

諸比丘！那渴愛生起時在哪裡生起，住著時在哪裡住著[MettFn20]？

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。

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，渴愛生起時在這裡生起，住著時在這裡住著。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。

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… 在世間的諸法為令人喜歡的形色、令人愉悅的形色，渴愛生起時在這裡生起，住著時在這裡住著。

在世間的眼識…在世間的耳識…在世間的鼻識…在世間的舌識… 在世間的身識…在世間的意識[MettFn21]為令人喜歡的形色、令人愉悅的形色，渴愛生起時在這裡生起，住著時在這裡住著。

在世間的眼觸…在世間的耳觸…在世間的鼻觸… 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，渴愛生起時在這裡生起，住著時在這裡住著。

在世間的眼觸所生之受…在世間的耳觸所生之受…在世間的鼻觸所生之受…在世間的舌觸所生之受…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，渴愛生起時在這裡生起，住著時在這裡住著。

在世間的色想…在世間的聲想…在世間的香想…在世間的味想…在世間的觸想…法想為令人喜歡的形色、令人愉悅的形色，渴愛生起時在這裡生起，住著時在這裡住著。

在世間的色思[MettFn22]…在世間的聲思…在世間的香思…在世間的味思…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，渴愛生起時在這裡生起，住著時在這裡住著。

在世間的色愛…在世間的聲愛…在世間的香愛…在世間的味愛…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，渴愛生起時在這裡生起，住著時在這裡住著。

在世間的色尋…在世間的聲尋…在世間的香尋…在世間的味尋… 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， 渴愛生起時在這裡生起，住著時在這裡住著。

在世間的色伺…在世間的聲伺…在世間的香伺…在世間的味伺…在世間的觸伺…在世間的法伺為令人喜歡的形色、令人愉悅的形色， 渴愛生起時在這裡生起，住著時在這裡住著。

諸比丘！這是說苦集聖諦。

二、集諦

400. 諸比丘，何謂苦集聖諦？

造成投生的是愛欲，它伴隨著喜與貪同時生起，四處追求愛樂，也就是：欲愛、有愛、非有愛。

諸比丘，愛欲在那裡生起，在那裡建立呢？

在世間有可愛與可喜之物的任何地方，愛欲就在那裡生起，在那裡建立。

在世間什麼是可愛與可喜的呢？在世間眼根是可愛與可喜的，愛欲就在這裡生起與建立。在世間耳根是可愛與可喜的，愛欲就在這裡生起與建立。在世間鼻根是可愛與可喜的，愛欲就在這裡生起與建立。在世間舌根是可愛與可喜的，愛欲就在這裡生起與建立。在世間身根是可愛與可喜的，愛欲就在這裡生起與建立。在世間意根是可愛與可喜的，愛欲就在這裡生起與建立。

在世間色塵是可愛與可喜的，愛欲就在這裡生起與建立。在世間聲塵是可愛與可喜的，愛欲就在這裡生起與建立。在世間香塵是可愛與可喜的，愛欲就在這裡生起與建立。在世間味塵是可愛與可喜的，愛欲就在這裡生起與建立。在世間觸塵是可愛與可喜的，愛欲就在這裡生起與建立。在世間法塵是可愛與可喜的，愛欲就在這裡生起與建立。

在世間眼識是可愛與可喜的，愛欲就在這裡生起與建立。在世間耳識是可愛與可喜的，愛欲就在這裡生起與建立。在世間鼻識是可愛與可喜的，愛欲就在這裡生起與建立。在世間舌識是可愛與可喜的，愛欲就在這裡生起與建立。在世間身識是可愛與可喜的，愛欲就在這裡生起與建立。在世間意識是可愛與可喜的，愛欲就在這裡生起與建立。

在世間眼觸是可愛與可喜的，愛欲就在這裡生起與建立。在世間耳觸是可愛與可喜的，愛欲就在這裡生起與建立。在世間鼻觸是可愛與可喜的，愛欲就在這裡生起與建立。在世間舌觸是可愛與可喜的，愛欲就在這裡生起與建立。在世間身觸是可愛與可喜的，愛欲就在這裡生起與建立。在世間意觸是可愛與可喜的，愛欲就在這裡生起與建立。

在世間眼觸生受是可愛與可喜的，愛欲就在這裡生起與建立。在世間耳觸生受是可愛與可喜的，愛欲就在這裡生起與建立。在世間鼻觸生受是可愛與可喜的，愛欲就在這裡生起與建立。在世間舌觸生受是可愛與可喜的，愛欲就在這裡生起與建立。在世間身觸生受是可愛與可喜的，愛欲就在這裡生起與建立。在世間意觸生受是可愛與可喜的，愛欲就在這裡生起與建立。

在世間色想是可愛與可喜的，愛欲就在這裡生起與建立。在世間聲想是可愛與可喜的，愛欲就在這裡生起與建立。在世間香想是可愛與可喜的，愛欲就在這裡生起與建立。在世間味想是可愛與可喜的，愛欲就在這裡生起與建立。在世間觸想是可愛與可喜的，愛欲就在這裡生起與建立。在世間法想是可愛與可喜的，愛欲就在這裡生起與建立。

在世間色思是可愛與可喜的，愛欲就在這裡生起與建立。在世間聲思是可愛與可喜的，愛欲就在這裡生起與建立。在世間香思是可愛與可喜的，愛欲就在這裡生起與建立。在世間味思是可愛與可喜的，愛欲就在這裡生起與建立。在世間觸思是可愛與可喜的，愛欲就在這裡生起與建立。在世間法思是可愛與可喜的，愛欲就在這裡生起與建立。

在世間色愛是可愛與可喜的，愛欲就在這裡生起與建立。在世間聲愛是可愛與可喜的，愛欲就在這裡生起與建立。在世間香愛是可愛與可喜的，愛欲就在這裡生起與建立。在世間味愛是可愛與可喜的，愛欲就在這裡生起與建立。在世間觸愛是可愛與可喜的，愛欲就在這裡生起與建立。在世間法愛是可愛與可喜的，愛欲就在這裡生起與建立。

在世間色尋是可愛與可喜的，愛欲就在這裡生起與建立。在世間聲尋是可愛與可喜的，愛欲就在這裡生起與建立。在世間香尋是可愛與可喜的，愛欲就在這裡生起與建立。在世間味尋是可愛與可喜的，愛欲就在這裡生起與建立。在世間觸尋是可愛與可喜的，愛欲就在這裡生起與建立。在世間法尋是可愛與可喜的，愛欲就在這裡生起與建立。

在世間色伺是可愛與可喜的，愛欲就在這裡生起與建立。在世間聲伺是可愛與可喜的，愛欲就在這裡生起與建立。在世間香伺是可愛與可喜的，愛欲就在這裡生起與建立。在世間味伺是可愛與可喜的，愛欲就在這裡生起與建立。在世間觸伺是可愛與可喜的，愛欲就在這裡生起與建立。在世間法伺是可愛與可喜的，愛欲就在這裡生起與建立。

諸比丘，這稱為苦集聖諦。

The Truth of Origination

400. And what, monks, is the Noble Truth of the Origination of Suffering?

Now where,[AFn74] monks, does that craving when it is arising arise?[AFn75] When settling where does it settle?

In the world there is that which is likeable and pleasing - here this craving when it is arising arises, here when settling it settles.[AFn76]

And in the world what is likeable and pleasing?

* * *

In the world forms are likeable and pleasing - here this craving when it is arising arises, here when settling it settles.

In the world sounds are likeable and pleasing - here this craving when it is arising arises, here when settling it settles.

In the world smells are likeable and pleasing - here this craving when it is arising arises, here when settling it settles.

In the world tastes are likeable and pleasing - here this craving when it is arising arises, here when settling it settles.

In the world tangibles are likeable and pleasing - here this craving when it is arising arises, here when settling it settles.

In the world thoughts are likeable and pleasing - here this craving when it is arising arises, here when settling it settles.

* * *

In the world eye-consciousness is likeable and pleasing - here this craving when it is arising arises, here when settling it settles.

In the world ear-consciousness is likeable and pleasing - here this craving when it is arising arises, here when settling it settles.

In the world nose-consciousness is likeable and pleasing - here this craving when it is arising arises, here when settling it settles.

In the world tongue-consciousness is likeable and pleasing - here this craving when it is arising arises, here when settling it settles.

In the world body-consciousness is likeable and pleasing - here this craving when it is arising arises, here when settling it settles.

In the world mind-consciousness is likeable and pleasing - here this craving when it is arising arises, here when settling it settles.

* * *

In the world eye-contact is likeable and pleasing - here this craving when it is arising arises, here when settling it settles.

In the world ear-contact is likeable and pleasing - here this craving when it is arising arises, here when settling it settles.

In the world nose-contact is likeable and pleasing - here this craving when it is arising arises, here when settling it settles.

In the world tongue-contact is likeable and pleasing - here this craving when it is arising arises, here when settling it settles.

In the world body-contact is likeable and pleasing - here this craving when it is arising arises, here when settling it settles.

In the world mind-contact is likeable and pleasing - here this craving when it is arising arises, here when settling it settles.

In the world feeling born of eye-contact is likeable and pleasing - here this craving when it is arising arises, here when settling it settles.

In the world feeling born of ear-contact is likeable and pleasing - here this craving when it is arising arises, here when settling it settles.

In the world feeling born of nose-contact is likeable and pleasing - here this craving when it is arising arises, here when settling it settles.

In the world feeling born of tongue-contact is likeable and pleasing - here this craving when it is arising arises, here when settling it settles.

In the world feeling born of body-contact is likeable and pleasing - here this craving when it is arising arises, here when settling it settles.

In the world feeling born of mind-contact is likeable and pleasing - here this craving when it is arising arises, here when settling it settles.

* * *

In the world perception of forms is likeable and pleasing - here this craving when it is arising arises, here when settling it settles.

In the world perception of sounds is likeable and pleasing - here this craving when it is arising arises, here when settling it settles.

In the world perception of smells is likeable and pleasing - here this craving when it is arising arises, here when settling it settles.

In the world perception of tastes is likeable and pleasing - here this craving when it is arising arises, here when settling it settles.

In the world perception of tangibles is likeable and pleasing - here this craving when it is arising arises, here when settling it settles.

In the world perception of thoughts is likeable and pleasing - here this craving when it is arising arises, here when settling it settles.

* * *

In the world intention in regard to forms is likeable and pleasing - here this craving when it is arising arises, here when settling it settles.

In the world intention in regard to sounds is likeable and pleasing - here this craving when it is arising arises, here when settling it settles.

In the world intention in regard to smells is likeable and pleasing - here this craving when it is arising arises, here when settling it settles.

In the world intention in regard to tastes is likeable and pleasing - here this craving when it is arising arises, here when settling it settles.

In the world intention in regard to tangibles is likeable and pleasing - here this craving when it is arising arises, here when settling it settles.

In the world intention in regard to thoughts is likeable and pleasing - here this craving when it is arising arises, here when settling it settles.

* * *

In the world craving for forms is likeable and pleasing - here this craving when it is arising arises, here when settling it settles.

In the world craving for sounds is likeable and pleasing - here this craving when it is arising arises, here when settling it settles.

In the world craving for smells is likeable and pleasing - here this craving when it is arising arises, here when settling it settles.

In the world craving for tastes is likeable and pleasing - here this craving when it is arising arises, here when settling it settles.

In the world craving for tangibles is likeable and pleasing - here this craving when it is arising arises, here when settling it settles.

In the world craving for thoughts is likeable and pleasing - here this craving when it is arising arises, here when settling it settles.

* * *

In the world thinking about forms is likeable and pleasing - here this craving when it is arising arises, here when settling it settles.

In the world thinking about sounds is likeable and pleasing - here this craving when it is arising arises, here when settling it settles.

In the world thinking about smells is likeable and pleasing - here this craving when it is arising arises, here when settling it settles.

In the world thinking about tastes is likeable and pleasing - here this craving when it is arising arises, here when settling it settles.

In the world thinking about tangibles is likeable and pleasing - here this craving when it is arising arises, here when settling it settles.

In the world thinking about thoughts is likeable and pleasing - here this craving when it is arising arises, here when settling it settles.

* * *

In the world an examination of forms is likeable and pleasing - here this craving when it is arising arises, here when settling it settles.

In the world an examination of sounds is likeable and pleasing - here this craving when it is arising arises, here when settling it settles.

In the world an examination of smells is likeable and pleasing - here this craving when it is arising arises, here when settling it settles.

In the world an examination of tastes is likeable and pleasing - here this craving when it is arising arises, here when settling it settles.

In the world an examination of tangibles is likeable and pleasing - here this craving when it is arising arises, here when settling it settles.

In the world an examination of thoughts is likeable and pleasing - here this craving when it is arising arises, here when settling it settles.

This, monks, is called the Noble Truth of the Origination of Suffering.

Exposition of the Noble Truth of the Origin of Dukkha

400. And, bhikkhus, what is the Noble Truth of the origin of dukkha? The origin of dukkha is the Craving which gives rise to fresh rebirth, and, accompanied by pleasure and passion, finds great delight in this or that existence, namely, Craving for pleasures of the senses,[BpitFn099] Craving for better existence, and Craving for non-existence. But, bhikkhus, when this Craving arises, where does it arise? When it establishes itself, where does it establish itself? When this Craving arises and establishes[BpitFn100] itself, it does so in the delightful and pleasurable characteristics of the upadanakkhandhas.[BpitFn101]

What are the delightful and pleasurable characteristics of the upadanakkhandhas?

In the upadanakkhandhas, the eye has the characteristic of being delightful and pleasurable. When this Craving arises, it arises there;[BpitFn102] when it establishes itself, it establishes itself there. In the upadanakkhandhas, the ear... In the upadanakkhandhas, the nose... In the upadanakkhandhas, the tongue... In the upadanakkhandhas, the body... In the upadanakkhandhas, the mind has the characteristic of being delightful and pleasurable. When this Craving arises, it arises there; when it establishes itself, it establishes itself there.

In the upadanakkhandhas, visible objects... In the upadanakkhandhas, sounds... In the upadanakkhandhas, odors... In the upadanakkhandhas, tastes... In the upadanakkhandhas, tactual objects... In the upadanakkhandhas, mind-objects have the characteristic of being delightful and pleasurable. When this Craving arises, it arises there; when it establishes itself, it establishes itself there.

In the upadanakkhandhas, eye-consciousness[BpitFn103] ... In the upadanakkhandhas, ear-consciousness... In the upadanakkhandhas, nose-consciousness... In the upadanakkhandhas, tongue-consciousness... In the upadanakkhandhas, body-consciousness... In the upadanakkhandhas, mind-consciousness has the characteristic of being delightful and pleasurable. When this Craving arises, it arises there; when it establishes itself, it establishes itself there.

In the upadanakkhandhas, eye-contact[BpitFn104] ... In the upadanakkhandhas, ear-contact[BpitFn105] ... In the upadanakkhandhas, nose-contact[BpitFn106] ... In the upadanakkhandhas, tongue-contact... In the upadanakkhandhas, body-contact... In the upadanakkhandhas, mind-contact has the characteristic of being delightful and pleasurable. When this Craving arises, it arises there; when it establishes itself it establishes itself there.

In the upadanakkhandhas, the sensation born of eye-contact... In the upadanakkhandhas, the sensation born of ear-contact... In the upadanakkhandhas, the sensation born of nose-contact... In the upadanakkhandhas, the sensation born of tongue-contact... In the upadanakkhandhas, the sensation born of body-contact... In the upadanakkhandhas, the sensation born of mind-contact has the characteristic of being delightful and pleasurable. When this Craving arises, it arises there; when it establishes itself, it establishes itself there.

In the upadanakkhandhas, perception of visible objects... In the upadanakkhandhas, perception of sounds... In the upadanakkhandhas, perception of odors... In the upadanakkhandhas, perception of tastes... In the upadanakkhandhas, perception of tactual objects... In the upadanakkhandhas, perception of mind-objects has the characteristic of being delightful and pleasurable. When this Craving arises, it arises there; when it establishes itself, it establishes itself there.

In the upadanakkhandhas, volition focussed on visible objects... In the upadanakkhandhas, volition focused on sounds... In the upadanakkhandhas, volition focused on odors... In the upadanakkhandhas, volition focused on tastes... In the upadanakkhandhas volition focused on tactual objects... In the upadanakkhandhas, volition focused on mind-objects has the characteristic of being delightful and pleasurable. When this Craving arises, it arises there; when it establishes itself, it establishes itself there.

In the upadanakkhandhas, Craving for visible objects... In the upadanakkhandhas, Craving for sounds... In the upadanakkhandhas, Craving for odors... In the upadanakkhandhas, Craving for tastes... In the upadanakkhandhas, Craving for tactual objects... In the upadanakkhandhas, Craving for mind-objects has the characteristic of being delightful and pleasurable. When this Craving arises, it arises there; when it establishes itself, it establishes itself there.

In the upadanakkhandhas, initial application[BpitFn107] of the mind to visible objects... In the upadanakkhandhas, initial application of the mind to sounds... In the upadanakkhandhas, initial application of the mind to odors... In the upadanakkhandhas, initial application of the mind to tastes... In the upadanakkhandhas, initial application of the mind to tactual objects... In the upadanakkhandhas, initial application of the mind to mind-objects has the characteristic of being delightful and pleasurable. When this Craving arises, it arises there; when it establishes itself, it establishes itself there.

In the upadanakkhandhas, sustained application of the mind to visible objects... In the upadanakkhandhas, sustained application of the mind to sounds... In the upadanakkhandhas, sustained application of the mind to odors... In the upadanakkhandhas, sustained application of the mind to tastes... In the upadanakkhandhas, sustained application of the mind to tactual objects... In the upadanakkhandhas, sustained application of the mind to mind-objects has the characteristic of being delightful and pleasurable. When this Craving arises, it arises there; when it establishes itself, it establishes itself there.

Bhikkhus, this is called the Noble Truth of the Origin of Dukkha.

400. [b] "And what is the noble truth of the origination of stress? The craving that makes for further becoming — accompanied by passion & delight, relishing now here & now there — i.e., craving for sensuality, craving for becoming, craving for non-becoming.

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

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

"The ear... The nose... The tongue... The body... The intellect...

"Forms... Sounds... Smells... Tastes... Tactile sensations... Ideas...

"Eye-consciousness... Ear-consciousness... Nose-consciousness... Tongue-consciousness... Body-consciousness... Intellect-consciousness...

"Eye-contact... Ear-contact... Nose-contact... Tongue-contact... Body-contact... Intellect-contact...

"Feeling born of eye-contact... Feeling born of ear-contact... Feeling born of nose-contact... Feeling born of tongue-contact... Feeling born of body-contact... Feeling born of intellect-contact...

"Perception of forms... Perception of sounds... Perception of smells... Perception of tastes... Perception of tactile sensations... Perception of ideas...

"Intention for forms... Intention for sounds... Intention for smells... Intention for tastes... Intention for tactile sensations... Intention for ideas...

"Craving for forms... Craving for sounds... Craving for smells... Craving for tastes... Craving for tactile sensations... Craving for ideas...

"Thought directed at forms... Thought directed at sounds... Thought directed at smells... Thought directed at tastes... Thought directed at tactile sensations... Thought directed at ideas...

"Evaluation of forms... Evaluation of sounds... Evaluation of smells... Evaluation of tastes... Evaluation of tactile sensations... Evaluation of ideas seems endearing and agreeable in terms of the world. That is where this craving, when arising, arises. That is where, when dwelling, it dwells.

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

400. (Note on "OVERVIEW OF THE SATIPAṬṬHĀNA SUTTA" by the author: Satipaṭṭhāna as the “direct path” to Nibbãna has received a detailed treatment in the Satipaṭṭhāna Sutta of the Majjhima Nikãya.1 Precisely the same discourse recurs as the Mahāsatipaṭṭhāna Sutta of the Dîgha Nikãya, the only difference being that this version offers a more extensive treatment of the four noble truths, the last of the satipaṭṭhāna contemplations.2)

400. 〔作者概述註：念住，作為通往涅槃的「直接之道」，在《中部》的《念住經》已有詳細的解說。1 正好相同的這些經文以《長部》（ Dīgha Nikāya）的《大念住經》（ Mahāsatipaṭṭhāna Sutta）之貌重現；唯一的差別是《大念住經》更詳盡地解說了四聖諦。〕

Nirodhasaccaniddeso

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

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

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

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

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

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

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

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

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

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

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

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

滅諦的說明

401. 而，比丘們！什麼是苦滅聖諦？就是那渴愛的無餘褪去與滅[ChngFn55]、捨棄、斷念[ChngFn56]、解脫、無依住[ChngFn57]。

而，比丘們！這渴愛當被捨斷時，在哪裡被捨斷呢？當被滅時，在哪裡被滅呢？凡在世間中可愛的、令人滿意的色，這渴愛當被捨斷時，在這裡被捨斷，當被滅時，在這裡被滅。

而，什麼是在世間中可愛的、令人滿意的色呢？眼是在世間中可愛的、令人滿意的色，這渴愛當被捨斷時，在這裡被捨斷，當被滅時，在這裡被滅；耳是在世間中……（中略）鼻是在世間中……舌是在世間中……身是在世間中……意是在世間中可愛的、令人滿意的色，這渴愛當被捨斷時，在這裡被捨斷，當被滅時，在這裡被滅。色是在世間中……聲是在世間中……氣味是在世間中……味道是在世間中……所觸是在世間中……法是在世間中可愛的、令人滿意的色，這渴愛當被捨斷時，在這裡被捨斷，當被滅時，在這裡被滅。眼識是在世間中……耳識是在世間中……鼻識是在世間中……舌識是在世間中……身識是在世間中……意識是在世間中可愛的、令人滿意的色，這渴愛當被捨斷時，在這裡被捨斷，當被滅時，在這裡被滅。眼觸是在世間中……耳觸是在世間中……鼻觸是在世間中……舌觸是在世間中……身觸是在世間中……意觸是在世間中可愛的、令人滿意的色，這渴愛當被捨斷時，在這裡被捨斷，當被滅時，在這裡被滅。眼觸所生受是在世間中……耳觸所生受是在世間中……鼻觸所生受是在世間中……舌觸所生受是在世間中……身觸所生受是在世間中……意觸所生受是在世間中可愛的、令人滿意的色，這渴愛當被捨斷時，在這裡被捨斷，當被滅時，在這裡被滅。色之想是在世間中……聲之想是在世間中……氣味之想是在世間中……味道之想是在世間中……所觸之想是在世間中……法之想是在世間中可愛的、令人滿意的色，這渴愛當被捨斷時，在這裡被捨斷，當被滅時，在這裡被滅。色之思是在世間中……聲之思是在世間中……氣味之思是在世間中……味道之思是在世間中……所觸之思是在世間中……法之思是在世間中可愛的、令人滿意的色，這渴愛當被捨斷時，在這裡被捨斷，當被滅時，在這裡被滅。色之渴愛是在世間中……聲之渴愛是在世間中……氣味之渴愛是在世間中……味道之渴愛是在世間中……所觸之渴愛是在世間中……法之渴愛是在世間中可愛的、令人滿意的色，這渴愛當被捨斷時，在這裡被捨斷，當被滅時，在這裡被滅。色之尋是在世間中……聲之尋是在世間中……氣味之尋是在世間中……味道之尋是在世間中……所觸之尋是在世間中……法之尋是在世間中可愛的、令人滿意的色，這渴愛當被捨斷時，在這裡被捨斷，當被滅時，在這裡被滅。色之伺是在世間中……聲之伺是在世間中……氣味之伺是在世間中……味道之伺是在世間中……所觸之伺是在世間中……法之伺是在世間中可愛的、令人滿意的色，這渴愛當被捨斷時，在這裡被捨斷，當被滅時，在這裡被滅。

比丘們！這被稱為苦滅聖諦。

401. 20.“比丘們，什麼是苦滅聖諦呢？

“對渴愛徹底無欲、滅盡、放捨、捨棄、解脫、遠離、不執著。

“比丘們，哪裏是捨棄渴愛、清除渴愛的地方呢？世上哪裏有令人喜愛的事物、令人愉悅的事物，渴愛就在那裏捨棄、就在那裏清除。

“世上有什麼事物令人喜愛、令人愉悅呢？世上的眼令人喜愛、令人愉悅，渴愛就在那裏捨棄、就在那裏清除。世上的耳……鼻……舌……身……意令人喜愛、令人愉悅，渴愛就在那裏捨棄、就在那裏清除。

“世上的色……聲……香……味……觸……法令人喜愛、令人愉悅，渴愛就在那裏捨棄、就在那裏清除。

“世上的眼識……耳識……鼻識……舌識……身識……意識令人喜愛、令人愉悅，渴愛就在那裏捨棄、就在那裏清除。

“世上的眼觸……耳觸……鼻觸……舌觸……身觸……意觸令人喜愛、令人愉悅，渴愛就在那裏捨棄、就在那裏清除。

“世上因眼觸而生起的受……因耳觸而生起的受……因鼻觸而生起的受……因舌觸而生起的受……因身觸而生起的受……因意觸而生起的受令人喜愛、令人愉悅，渴愛就在那裏捨棄、就在那裏清除。

“世上的色想……聲想……香想……味想……觸想……法想令人喜愛、令人愉悅，渴愛就在那裏捨棄、就在那裏清除。

“世上的色思……聲思……香思……味思……觸思……法思令人喜愛、令人愉悅，渴愛就在那裏捨棄、就在那裏清除。

“世上的色愛……聲愛……香愛……味愛……觸愛……法愛令人喜愛、令人愉悅，渴愛就在那裏捨棄、就在那裏清除。

“世上的色覺……聲覺……香覺……味覺……觸覺……法覺令人喜愛、令人愉悅，渴愛就在那裏捨棄、就在那裏清除。

“世上的色觀……聲觀……香觀……味觀……觸觀……法觀令人喜愛、令人愉悅，渴愛就在那裏捨棄、就在那裏清除。比丘們，這就是稱為苦滅聖諦了。

(滅諦解說)

401. 又，諸比丘！什麼是苦滅聖諦？

凡是那種貪愛的[MettFn23]1離貪無賸餘、2滅、3放出、4捨離、5解脫、6無執著。諸比丘！那渴愛棄時在哪裡棄？滅時在哪裡滅？

凡在世間有令人喜歡的形色、令人愉悅的形色，渴愛棄時在這裡棄，滅時在這裡滅。

什麼是在世間令人喜歡的形色、令人愉悅的形色？眼在世間有令人喜歡的形色、令人愉悅的形色，渴愛棄時在這裡棄，滅時在這裡滅。在世間的耳…在世間的鼻…在世間的舌…在世間的身…在世間的意為令人喜歡的形色、令人愉悅的形色，渴愛棄時在這裡棄，滅時在這裡滅。

在世間的色…在世間的聲…在世間的香…在世間的味…在世間的觸… 在世間的諸法為令人喜歡的形色、令人愉悅的形色，渴愛棄時在這裡棄，滅時在這裡滅。

在世間的眼識…在世間的耳識…在世間的鼻識…在世間的舌識…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，渴愛棄時在這裡棄，滅時在這裡滅。

在世間的眼觸…在世間的耳觸…在世間的鼻觸…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，渴愛棄時在這裡棄，滅時在這裡滅。

在世間的眼觸所生之受…在世間的耳觸所生之受…在世間的鼻觸所生之受…在世間的舌觸所生之受…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，渴愛棄時在這裡棄，滅時在這裡滅。

在世間的色想…在世間的聲想…在世間的香想…在世間的味想…在世間的觸想…法想為令人喜歡的形色、令人愉悅的形色，渴愛棄時在這裡棄，滅時在這裡滅。

在世間的色思[MettFn22]…在世間的聲思…在世間的香思…在世間的味思…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，渴愛棄時在這裡棄，滅時在這裡滅。

在世間的色愛…在世間的聲愛…在世間的香愛…在世間的味愛…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，渴愛棄時在這裡棄，滅時在這裡滅。

在世間的色尋…在世間的聲尋…在世間的香尋…在世間的味尋… 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，渴愛棄時在這裡棄，滅時在這裡滅。

在世間的色伺…在世間的聲伺…在世間的香伺…在世間的味伺…在世間的觸伺…在世間的法伺為令人喜歡的形色、令人愉悅的形色，渴愛棄時在這裡棄，滅時在這裡滅。

諸比丘！這被稱為苦滅聖諦。

三、滅諦

401. 諸比丘，何謂苦滅聖諦？

那就是此愛欲的完全消逝無餘、捨離與棄除，從愛欲解脫、不執著。然而，諸比丘，如何捨棄愛欲，滅除愛欲呢？

在世間有可愛與可喜之物的任何地方，就在那裡捨棄愛欲、滅除愛欲。

在世間什麼是可愛與可喜的呢？在世間眼根是可愛與可喜的，就在這裡捨棄愛欲、滅除愛欲。在世間耳根是可愛與可喜的，就在這裡捨棄愛欲、滅除愛欲。在世間鼻根是可愛與可喜的，就在這裡捨棄愛欲、滅除愛欲。在世間舌根是可愛與可喜的，就在這裡捨棄愛欲、滅除愛欲。在世間身根是可愛與可喜的，就在這裡捨棄愛欲、滅除愛欲。在世間意根是可愛與可喜的，就在這裡捨棄愛欲、滅除愛欲。

在世間色塵是可愛與可喜的，就在這裡捨棄愛欲、滅除愛欲。在世間聲塵是可愛與可喜的，就在這裡捨棄愛欲、滅除愛欲。在世間香塵是可愛與可喜的，就在這裡捨棄愛欲、滅除愛欲。在世間味塵是可愛與可喜的，就在這裡捨棄愛欲、滅除愛欲。在世間觸塵是可愛與可喜的，就在這裡捨棄愛欲、滅除愛欲。在世間法塵是可愛與可喜的，就在這裡捨棄愛欲、滅除愛欲。

在世間眼識是可愛與可喜的，就在這裡捨棄愛欲、滅除愛欲。在世間耳識是可愛與可喜的，就在這裡捨棄愛欲、滅除愛欲。在世間鼻識是可愛與可喜的，就在這裡捨棄愛欲、滅除愛欲。在世間舌識是可愛與可喜的，就在這裡捨棄愛欲、滅除愛欲。在世間身識是可愛與可喜的，就在這裡捨棄愛欲、滅除愛欲。在世間意識是可愛與可喜的，就在這裡捨棄愛欲、滅除愛欲。

在世間眼觸是可愛與可喜的，就在這裡捨棄愛欲、滅除愛欲。在世間耳觸是可愛與可喜的，就在這裡捨棄愛欲、滅除愛欲。在世間鼻觸是可愛與可喜的，就在這裡捨棄愛欲、滅除愛欲。在世間舌觸是可愛與可喜的，就在這裡捨棄愛欲、滅除愛欲。在世間身觸是可愛與可喜的，就在這裡捨棄愛欲、滅除愛欲。在世間意觸是可愛與可喜的，就在這裡捨棄愛欲、滅除愛欲。

在世間眼觸生受是可愛與可喜的，就在這裡捨棄愛欲、滅除愛欲。在世間耳觸生受是可愛與可喜的，就在這裡捨棄愛欲、滅除愛欲。在世間鼻觸生受是可愛與可喜的，就在這裡捨棄愛欲、滅除愛欲。在世間舌觸生受是可愛與可喜的，就在這裡捨棄愛欲、滅除愛欲。在世間身觸生受是可愛與可喜的，就在這裡捨棄愛欲、滅除愛欲。在世間意觸生受是可愛與可喜的，就在這裡捨棄愛欲、滅除愛欲。

在世間色想是可愛與可喜的，就在這裡捨棄愛欲、滅除愛欲。在世間聲想是可愛與可喜的，就在這裡捨棄愛欲、滅除愛欲。在世間香想是可愛與可喜的，就在這裡捨棄愛欲、滅除愛欲。在世間味想是可愛與可喜的，就在這裡捨棄愛欲、滅除愛欲。在世間觸想是可愛與可喜的，就在這裡捨棄愛欲、滅除愛欲。在世間法想是可愛與可喜的，就在這裡捨棄愛欲、滅除愛欲。

在世間色思是可愛與可喜的，就在這裡捨棄愛欲、滅除愛欲。在世間聲思是可愛與可喜的，就在這裡捨棄愛欲、滅除愛欲。在世間香思是可愛與可喜的，就在這裡捨棄愛欲、滅除愛欲。在世間味思是可愛與可喜的，就在這裡捨棄愛欲、滅除愛欲。在世間觸思是可愛與可喜的，就在這裡捨棄愛欲、滅除愛欲。在世間法思是可愛與可喜的，就在這裡捨棄愛欲、滅除愛欲。

在世間色愛是可愛與可喜的，就在這裡捨棄愛欲、滅除愛欲。在世間聲愛是可愛與可喜的，就在這裡捨棄愛欲、滅除愛欲。在世間香愛是可愛與可喜的，就在這裡捨棄愛欲、滅除愛欲。在世間味愛是可愛與可喜的，就在這裡捨棄愛欲、滅除愛欲。在世間觸愛是可愛與可喜的，就在這裡捨棄愛欲、滅除愛欲。在世間法愛是可愛與可喜的，就在這裡捨棄愛欲、滅除愛欲。

在世間色尋是可愛與可喜的，就在這裡捨棄愛欲、滅除愛欲。在世間聲尋是可愛與可喜的，就在這裡捨棄愛欲、滅除愛欲。在世間香尋是可愛與可喜的，就在這裡捨棄愛欲、滅除愛欲。在世間味尋是可愛與可喜的，就在這裡捨棄愛欲、滅除愛欲。在世間觸尋是可愛與可喜的，就在這裡捨棄愛欲、滅除愛欲。在世間法尋是可愛與可喜的，就在這裡捨棄愛欲、滅除愛欲。

在世間色伺是可愛與可喜的，就在這裡捨棄愛欲、滅除愛欲。在世間聲伺是可愛與可喜的，就在這裡捨棄愛欲、滅除愛欲。在世間香伺是可愛與可喜的，就在這裡捨棄愛欲、滅除愛欲。在世間味伺是可愛與可喜的，就在這裡捨棄愛欲、滅除愛欲。在世間觸伺是可愛與可喜的，就在這裡捨棄愛欲、滅除愛欲。在世間法伺是可愛與可喜的，就在這裡捨棄愛欲、滅除愛欲。

諸比丘，這稱為苦滅聖諦。

The Truth of Cessation

401. And what, monks, is the Noble Truth of the Cessation of Suffering?

It is the complete fading away and cessation without remainder of that craving - liberation, letting go, release, and non-adherence.

Now where, monks, is that craving when it is being abandoned (actually) abandoned? When ceasing where does it cease?

In the world there is that which is likeable and pleasing - here this craving when it is being abandoned is abandoned, here when ceasing it ceases.

And in the world what is likeable and pleasing?

In the world the eye is likeable and pleasing - here this craving when it is being abandoned is abandoned, here when ceasing it ceases.

In the world the ear is likeable and pleasing - here this craving when it is being abandoned is abandoned, here when ceasing it ceases.

In the world the nose is likeable and pleasing - here this craving when it is being abandoned is abandoned, here when ceasing it ceases.

In the world the tongue is likeable and pleasing - here this craving when it is being abandoned is abandoned, here when ceasing it ceases.

In the world the body is likeable and pleasing - here this craving when it is being abandoned is abandoned, here when ceasing it ceases.

In the world the mind is likeable and pleasing - here this craving when it is being abandoned is abandoned, here when ceasing it ceases.

* * *

In the world forms are likeable and pleasing - here this craving when it is being abandoned is abandoned, here when ceasing it ceases.

In the world sounds are likeable and pleasing - here this craving when it is being abandoned is abandoned, here when ceasing it ceases.

In the world smells are likeable and pleasing - here this craving when it is being abandoned is abandoned, here when ceasing it ceases.

In the world tastes are likeable and pleasing - here this craving when it is being abandoned is abandoned, here when ceasing it ceases.

In the world tangibles are likeable and pleasing - here this craving when it is being abandoned is abandoned, here when ceasing it ceases.

In the world thoughts are likeable and pleasing - here this craving when it is being abandoned is abandoned, here when ceasing it ceases.

* * *

In the world eye-consciousness is likeable and pleasing - here this craving when it is being abandoned is abandoned, here when ceasing it ceases.

In the world ear-consciousness is likeable and pleasing - here this craving when it is being abandoned is abandoned, here when ceasing it ceases.

In the world nose-consciousness is likeable and pleasing - here this craving when it is being abandoned is abandoned, here when ceasing it ceases.

In the world tongue-consciousness is likeable and pleasing - here this craving when it is being abandoned is abandoned, here when ceasing it ceases.

In the world body-consciousness is likeable and pleasing - here this craving when it is being abandoned is abandoned, here when ceasing it ceases.

In the world mind-consciousness is likeable and pleasing - here this craving when it is being abandoned is abandoned, here when ceasing it ceases.

* * *

In the world eye-contact is likeable and pleasing - here this craving when it is being abandoned is abandoned, here when ceasing it ceases.

In the world ear-contact is likeable and pleasing - here this craving when it is being abandoned is abandoned, here when ceasing it ceases.

In the world nose-contact is likeable and pleasing - here this craving when it is being abandoned is abandoned, here when ceasing it ceases.

In the world tongue-contact is likeable and pleasing - here this craving when it is being abandoned is abandoned, here when ceasing it ceases.

In the world body-contact is likeable and pleasing - here this craving when it is being abandoned is abandoned, here when ceasing it ceases.

In the world mind-contact is likeable and pleasing - here this craving when it is being abandoned is abandoned, here when ceasing it ceases.

* * *

In the world feeling born of eye-contact is likeable and pleasing - here this craving when it is being abandoned is abandoned, here when ceasing it ceases.

In the world feeling born of ear-contact is likeable and pleasing - here this craving when it is being abandoned is abandoned, here when ceasing it ceases.

In the world feeling born of nose-contact is likeable and pleasing - here this craving when it is being abandoned is abandoned, here when ceasing it ceases.

In the world feeling born of tongue-contact is likeable and pleasing - here this craving when it is being abandoned is abandoned, here when ceasing it ceases.

In the world feeling born of body-contact is likeable and pleasing - here this craving when it is being abandoned is abandoned, here when ceasing it ceases.

In the world feeling born of mind-contact is likeable and pleasing - here this craving when it is being abandoned is abandoned, here when ceasing it ceases.

* * *

In the world perception of forms is likeable and pleasing - here this craving when it is being abandoned is abandoned, here when ceasing it ceases.

In the world perception of sounds is likeable and pleasing - here this craving when it is being abandoned is abandoned, here when ceasing it ceases.

In the world perception of smells is likeable and pleasing - here this craving when it is being abandoned is abandoned, here when ceasing it ceases.

In the world perception of tastes is likeable and pleasing - here this craving when it is being abandoned is abandoned, here when ceasing it ceases.

In the world perception of tangibles is likeable and pleasing - here this craving when it is being abandoned is abandoned, here when ceasing it ceases.

In the world perception of thoughts is likeable and pleasing - here this craving when it is being abandoned is abandoned, here when ceasing it ceases.

* * *

In the world intention in regard to forms is likeable and pleasing - here this craving when it is being abandoned is abandoned, here when ceasing it ceases.

In the world intention in regard to sounds is likeable and pleasing - here this craving when it is being abandoned is abandoned, here when ceasing it ceases.

In the world intention in regard to smells is likeable and pleasing - here this craving when it is being abandoned is abandoned, here when ceasing it ceases.

In the world intention in regard to tastes is likeable and pleasing - here this craving when it is being abandoned is abandoned, here when ceasing it ceases.

In the world intention in regard to tangibles is likeable and pleasing - here this craving when it is being abandoned is abandoned, here when ceasing it ceases.

In the world intention in regard to thoughts is likeable and pleasing - here this craving when it is being abandoned is abandoned, here when ceasing it ceases.

* * *

In the world craving for forms is likeable and pleasing - here this craving when it is being abandoned is abandoned, here when ceasing it ceases.

In the world craving for sounds is likeable and pleasing - here this craving when it is being abandoned is abandoned, here when ceasing it ceases.

In the world craving for smells is likeable and pleasing - here this craving when it is being abandoned is abandoned, here when ceasing it ceases.

In the world craving for tastes is likeable and pleasing - here this craving when it is being abandoned is abandoned, here when ceasing it ceases.

In the world craving for tangibles is likeable and pleasing - here this craving when it is being abandoned is abandoned, here when ceasing it ceases.

In the world craving for thoughts is likeable and pleasing - here this craving when it is being abandoned is abandoned, here when ceasing it ceases.

* * *

In the world thinking about forms is likeable and pleasing - here this craving when it is being abandoned is abandoned, here when ceasing it ceases.

In the world thinking about sounds is likeable and pleasing - here this craving when it is being abandoned is abandoned, here when ceasing it ceases.

In the world thinking about smells is likeable and pleasing - here this craving when it is being abandoned is abandoned, here when ceasing it ceases.

In the world thinking about tastes is likeable and pleasing - here this craving when it is being abandoned is abandoned, here when ceasing it ceases.

In the world thinking about tangibles is likeable and pleasing - here this craving when it is being abandoned is abandoned, here when ceasing it ceases.

In the world thinking about thoughts is likeable and pleasing - here this craving when it is being abandoned is abandoned, here when ceasing it ceases.

In the world an examination of forms is likeable and pleasing - here this craving when it is being abandoned is abandoned, here when ceasing it ceases.

In the world an examination of sounds is likeable and pleasing - here this craving when it is being abandoned is abandoned, here when ceasing it ceases.

In the world an examination of smells is likeable and pleasing - here this craving when it is being abandoned is abandoned, here when ceasing it ceases. In the world an examination of tastes is likeable and pleasing - here this craving when it is being abandoned is abandoned, here when ceasing it ceases.

In the world an examination of tangibles is likeable and pleasing - here this craving when it is being abandoned is abandoned, here when ceasing it ceases.

In the world an examination of thoughts is likeable and pleasing - here this craving when it is being abandoned is abandoned, here when ceasing it ceases.

This, monks, is called the Noble Truth of the Cessation of Suffering.

Exposition of the Noble Truth of the Cessation of Dukkha

401. And, bhikkhus, what is the Noble Truth of the Cessation of Dukkha? It is the complete extinction and cessation of this very Craving, its abandoning and discarding, the liberation and detachment from it.[BpitFn108]

But, bhikkhus, when this Craving is abandoned, where is it abandoned? When it ceases, where does it cease? When this Craving is abandoned or ceases, it is abandoned, or it ceases in the delightful and pleasurable characteristics of the upadanakkhandhas.

What are the delightful and pleasurable characteristics of the upadanakkhandhas?

In the upadanakkhandhas, the eye has the characteristic of being delightful and pleasurable. When this Craving is abandoned, it is abandoned there;[BpitFn109] when it ceases, it ceases there. In the upadanakkhandhas, the ear... In the upadanakkhandhas, the nose... In the upadanakkhandhas, the tongue... In the upadanakkhandhas, the body... In the upadanakkhandhas, the mind has the characteristic of being delightful and pleasurable. When this Craving is abandoned, it is abandoned there; when it ceases, it ceases there.

In the upadanakkhandhas, visible objects... In the upadanakkhandhas, sounds... In the upadanakkhandhas, odors... In the upadanakkhandhas, tastes... In the upadanakkhandhas, tactual objects... In the upadanakkhandhas, mind-objects have the characteristic of being delightful and pleasurable. When this Craving is abandoned, it is abandoned there; when it ceases, it ceases there.

In the upadanakkhandhas, eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness, each has the characteristic of being delightful and pleasurable. When this Craving is abandoned, it is abandoned there; when it ceases, it ceases there.

In the upadanakkhandhas, eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, mind-contact, each has the characteristic of being delightful and pleasurable. When this Craving is abandoned, it is abandoned there; when it ceases, it ceases there.

In the upadanakkhandhas, the sensation born of eye-contact, the sensation born of ear-contact, the sensation born of nose-contact, the sensation born of tongue-contact. the sensation born of body-contact, the sensation born of mind-contact, each has the characteristic of being delightful and pleasurable. When this Craving is abandoned, it is abandoned there; when it ceases, it ceases there.

In the upadanakkhandhas, perception of visible objects, perception of sounds, perception of odors, perception of tastes, perception of tactual objects, perception of mind-objects, each has the characteristic of being delightful and pleasurable. When this Craving is abandoned, it is abandoned there; when It ceases, it ceases there.

In the upadanakkhandhas, volition focused on visible objects, volition focused on sounds, volition focused on odors, volition focused on tastes, volition focused on tactual objects, volition focused on mind-objects, each has the characteristic of being delightful and pleasurable. When this Craving is abandoned, it is abandoned there; when it ceases, it ceases there.

In the upadanakkhandhas, Craving for visible objects, Craving for sounds, Craving for odors, Craving for tastes, Craving for tactual objects, Craving for mind-objects, each has the characteristic of being delightful and pleasurable. When this Craving is abandoned, It is abandoned there; when it ceases, it ceases there.

In the upadanakkhandhas, vitakka, initial application of the mind to visible objects, to sounds to odors, to tastes, to tactual objects, to mind-objects, each has the characteristic of being delightful and pleasurable. When this Craving is abandoned, It is abandoned there; when it ceases, it ceases there.

In the upadanakkhandhas, vicara, sustained application of the mind to visible objects, to sounds, to odors, to tastes, to tactual objects, to mind-objects, each has the characteristic of being delightful and pleasurable. When this Craving is abandoned, it is abandoned there; when it ceases, it ceases there.

Bhikkhus, this is called the Noble Truth of the Cessation of Dukkha.

401. [c] "And what is the noble truth of the cessation of stress? The remainderless fading & cessation, renunciation, relinquishment, release, & letting go of that very craving.

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

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

"The ear... The nose... The tongue... The body... The intellect...

"Forms... Sounds... Smells... Tastes... Tactile sensations... Ideas...

"Eye-consciousness... Ear-consciousness... Nose-consciousness... Tongue-consciousness... Body-consciousness... Intellect-consciousness...

"Eye-contact... Ear-contact... Nose-contact... Tongue-contact... Body-contact... Intellect-contact...

"Feeling born of eye-contact... Feeling born of ear-contact... Feeling born of nose-contact... Feeling born of tongue-contact... Feeling born of body-contact... Feeling born of intellect-contact...

"Perception of forms... Perception of sounds... Perception of smells... Perception of tastes... Perception of tactile sensations... Perception of ideas...

"Intention for forms... Intention for sounds... Intention for smells... Intention for tastes... Intention for tactile sensations... Intention for ideas...

"Craving for forms... Craving for sounds... Craving for smells... Craving for tastes... Craving for tactile sensations... Craving for ideas...

"Thought directed at forms... Thought directed at sounds... Thought directed at smells... Thought directed at tastes... Thought directed at tactile sensations... Thought directed at ideas...

"Evaluation of forms... Evaluation of sounds... Evaluation of smells... Evaluation of tastes... Evaluation of tactile sensations... Evaluation of ideas seems endearing and agreeable in terms of the world. That is where, when being abandoned, this craving is abandoned. That is where, when ceasing, it ceases.

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

401. (Note on "OVERVIEW OF THE SATIPAṬṬHĀNA SUTTA" by the author: Satipaṭṭhāna as the “direct path” to Nibbãna has received a detailed treatment in the Satipaṭṭhāna Sutta of the Majjhima Nikãya.1 Precisely the same discourse recurs as the Mahāsatipaṭṭhāna Sutta of the Dîgha Nikãya, the only difference being that this version offers a more extensive treatment of the four noble truths, the last of the satipaṭṭhāna contemplations.2)

401. 〔作者概述註：念住，作為通往涅槃的「直接之道」，在《中部》的《念住經》已有詳細的解說。1 正好相同的這些經文以《長部》（ Dīgha Nikāya）的《大念住經》（ Mahāsatipaṭṭhāna Sutta）之貌重現；唯一的差別是《大念住經》更詳盡地解說了四聖諦。〕

Maggasaccaniddeso

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

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

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

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

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

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

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

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

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

道諦的說明

402. 而，比丘們！什麼是導向苦滅道跡聖諦？就是這八支聖道[ChngFn58]；即：正見、正志、正語、正業、正命、正精進、正念、正定。

而，比丘們！什麼是正見？比丘們！苦之智，苦集之智，苦滅之智，導向苦滅道跡之智，比丘們！這被稱為正見。

而，比丘們！什麼是正志？離欲的意向[ChngFn59]、無惡意的意向[ChngFn60]、無加害的意向[ChngFn61]，比丘們！這被稱為正志。

而，比丘們！什麼是正語？戒絕妄語[ChngFn62]、戒絕離間語[ChngFn63]、戒絕粗惡語[ChngFn64]、戒絕雜穢語[ChngFn65]，比丘們！這被稱為正語。

而，比丘們！什麼是正業？戒絕殺生、戒絕未給予而取[ChngFn66]、戒絕邪淫[ChngFn67]，比丘們！這被稱為正業。

而，比丘們！什麼是正命？比丘們！這裡，聖弟子[ChngFn68]捨斷邪命後，以正命營生，比丘們！這被稱為正命。

而，比丘們！什麼是正精進？比丘們！這裡，比丘為了未生起的惡不善法之不生起而生欲、努力、生起活力、發心、勤奮；為了已生起的惡不善法之捨斷而生欲、努力、生起活力、發心、勤奮；為了未生起的善法之生起而生欲、努力、生起活力、發心、勤奮；為了已生起的善法之存續、不消失、增加、擴大、圓滿修習而生欲、努力、生起活力、發心、勤奮，比丘們！這被稱為正精進。

而，比丘們！什麼是正念？比丘們！這裡，比丘住於在身上隨觀身，熱心、正知、有念，能調伏對於世間的貪與憂；住於在受上隨觀受，熱心、正知、有念，能調伏對於世間的貪與憂；住於在心上隨觀心，熱心、正知、有念，能調伏對於世間的貪與憂；住於在法上隨觀法，熱心、正知、有念，能調伏對於世間的貪與憂，比丘們！這被稱為正念。

而，比丘們！什麼是正定？比丘們！這裡，比丘從離欲、離不善法後，進入後住於[ChngFn69]有尋、有伺[ChngFn70]，離而生喜、樂[ChngFn71]的初禪；以尋與伺的平息，自信，一心[ChngFn72]，進入後住於無尋、無伺，定而生喜、樂的第二禪；以喜的褪去與住於平靜，正念、正知，以身體感受樂，進入後住於這聖弟子宣說：『他是平靜、專注、住於樂者』的第三禪；以樂的捨斷與苦的捨斷，及以之前喜悅與憂的滅沒，進入後住於不苦不樂，由平靜而正念遍淨[ChngFn73]的第四禪，比丘們！這被稱為正定。

比丘們！這被稱為導向苦滅道跡聖諦。

402. 21.“比丘們，什麼是苦滅之道聖諦呢？

“就是這八正道：正見、正思維、正語、正業、正命、正精進、正念、正定。

“比丘們，什麼是正見呢？

“知苦、知苦集、知苦滅、知苦滅之道。比丘們，這就是稱為正見了。

“比丘們，什麼是正思維呢？

“出離的思維、不瞋恚的思維、不惱害的思維。比丘們，這就是稱為正思維了。

“比丘們，什麼是正語呢？

“不妄語、不兩舌、不惡口、不綺語。比丘們，這就是稱為正語了。

“比丘們，什麼是正業呢？

“不殺生、不偷盜、不邪淫。比丘們，這就是稱為正業了。

“比丘們，什麼是正命呢？

“比丘們，聖弟子捨棄不正當的謀生方式，以正當的方式來謀生活命。比丘們，這就是稱為正命了。

“比丘們，什麼是正精進呢？

“比丘們，一位比丘為了不讓內心生起那些沒有生起的惡不善法，他精進、努力、有決心、專注；為了捨棄內心那些生起了的惡不善法，他精進、努力、有決心、專注；為了讓內心生起那些沒有生起的善法，他精進、努力、有決心、專注；為了讓內心那些生起了的善法保持下去、不散、增長、充足、修習圓滿，他精進、努力、有決心、專注。比丘們，這就是稱為正精進了。

“比丘們，什麼是正念呢？

“比丘們，一位比丘如實觀察身，勤奮、有覺知、有念，以此來清除世上的貪著和苦惱；如實觀察受……如實觀察心……如實觀察法，勤奮、有覺知、有念，以此來清除世上的貪著和苦惱。比丘們，這就是稱為正念了。

“比丘們，什麼是正定呢？

“比丘們，一位比丘內心離開了五欲、離開了不善法，有覺、有觀，有由離開五欲和不善法所生起的喜和樂；他進入了初禪。他平息了覺和觀，內裏平伏、內心安住一境，沒有覺、沒有觀，有由定所生起的喜和樂；他進入了二禪。他保持捨心，對喜沒有貪著，有念和覺知，通過身體來體會樂──聖者說： ‘這人有捨，有念，安住在樂之中。’ ──他進入了三禪。他滅除了苦和樂，喜和惱在之前已經消失，沒有苦、沒有樂，有捨、念、清淨；他進入了四禪。比丘們，這就是稱為正定了。

“比丘們，這就是稱為苦滅之道聖諦了。

(道諦解說)

402. 又，諸比丘！什麼是導致苦滅行道聖諦？

這就是八支聖道，包括這些：正見、正思惟、正語、正業、正命、正精進、正念、正定。

又，諸比丘！什麼是‘正見’？諸比丘！凡是1苦之智[MettFn24]、2苦集之智、3苦滅之智、4導致苦滅之道之智，諸比丘！這被稱為正見。

又，諸比丘！什麼是‘正思’？離欲之思，無恚之思，無害之思，諸比丘！這被稱為正思。

又，諸比丘！什麼是‘正語’？遠離妄語，遠離兩舌，遠離惡口，遠離綺語，諸比丘！這被稱為正語。

又，諸比丘！什麼是‘正業’？遠離殺生[MettFn25]，遠離不與取，遠離邪淫[MettFn26]，諸比丘！這被稱為正業。

又，諸比丘！什麼是‘正命’？諸比丘！在此，聖弟子捨邪命，依正命而活命。諸比丘！這被稱為正命。

又，諸比丘！什麼是‘正精進’？ 諸比丘！於此，令不生未生之惡不善法而1起欲、2精進、3發奮、4策勵心。為斷已生之諸惡不善法。而1起欲、2精進、3發奮、4策勵心。為生起未生之諸善法，而1起欲、2精進、3發奮、4策勵心；為延續已生之諸善法，無混亂、倍修習、廣修習、圓滿，而1起欲、2精進、3發奮、4策勵心。諸比丘！這被稱為正精進。

再者，諸比丘！什麼是‘正念’？在這裡，諸比丘！比丘在身，觀身而住，熱心、正知、具念，引離在世間的貪、憂。在感受，觀感受而住，熱誠、正知、具念，引離在世間的貪、憂，在心，隨觀心而住，熱誠、正知、具念，引離在世間的貪、憂，在諸法，觀諸法而住，熱誠、正知、具念，引離世間的貪、憂；諸比丘！這被稱為正念。

再者，諸比丘！什麼是‘正定’？在這裡，諸比丘！比丘離諸欲、離諸不善法，有尋有伺[MettFn27]，由離生喜、樂，達初禪而住；尋伺寂靜，內心安然，心成專一，無尋無伺，由定生喜、樂，達第二禪而住；他住在捨，離喜之染而住，(具)正念正知，以身感受樂，那些聖者這樣說：「捨、具念、樂住」，達第三禪而住。又，捨樂、離苦，以前所感受的喜、憂皆滅，(成為)不苦不樂，捨念清淨，達第四禪而住。諸比丘！這被稱為正定。

諸比丘！這被稱為導至苦滅行道聖諦。

四、道諦

402. 諸比丘，何謂導致苦滅的道聖諦？

那就是八聖道分，即正見、正思惟、正語、正業、正命、正精進、正念、正定。

諸比丘，什麼是正見呢？諸比丘，正見就是了知苦的智慧、了知苦因的智慧、了知苦滅的智慧、了知導致苦滅之道的智慧。諸比丘，這稱為正見。

諸比丘，什麼是正思惟呢？出離思惟、無瞋思惟、無害思惟，諸比丘，這稱為正思惟。

諸比丘，什麼是正語呢？不妄語、不兩舌、不惡口、不綺語，諸比丘，這稱為正語。

諸比丘，什麼是正業呢？不殺生、不偷盜、不邪淫，諸比丘，這稱為正業。

諸比丘，什麼是正命呢？在此，諸比丘，聖弟子捨離邪命而以正當的方法謀生，諸比丘，這稱為正命。

諸比丘，什麼是正精進呢？在此，諸比丘，比丘生起意願、勤奮、激發精進、策勵自心、努力避免尚未生起的邪惡不善法生起。他生起意願、勤奮、激發精進、策勵自心、努力降伏已經生起的邪惡不善法。他生起意願、勤奮、激發精進、策勵自心、努力促使尚未生起的善法生起。他生起意願、勤奮、激發精進、策勵自心、努力使已經生起的善法持續、不衰退、增長、廣大、成就圓滿。諸比丘，這稱為正精進。

諸比丘，什麼是正念呢？在此，諸比丘，比丘以熱誠、正知、正念安住於觀身為身，去除對世間的貪欲及憂惱。他以熱誠、正知、正念安住於觀受為受，去除對世間的貪欲及憂惱。他以熱誠、正知、正念安住於觀心為心，去除對世間的貪欲及憂惱。他以熱誠、正知、正念安住於觀法為法，去除對世間的貪欲及憂惱。諸比丘，這稱為正念。

諸比丘，什麼是正定呢？在此，諸比丘，比丘遠離愛欲，遠離不善法，進入並安住於具有尋、伺及由遠離而生之喜、樂的初禪。平息了尋、伺之後，藉著獲得內在的清淨與一心，他進入並安住於沒有尋、伺，但具有由定而生之喜、樂的第二禪。捨離了喜之後，他保持捨心，具備正念與正知，如此他以身[PaauFn02]感受快樂，正如聖者們所說的：『此快樂是安住於捨心與正念者所感受的。』他進入並安住於第三禪。由於捨離了苦與樂及先前滅除了喜與憂，他進入並安住於超越苦樂及由捨與正念淨化的第四禪。諸比丘，這稱為正定。

諸比丘，這稱為導致苦滅的道聖諦。

The Truth of the Path

402. Now what, monks, is the Noble Truth of the Practice Leading to the Cessation of Suffering?

It is this noble[AFn78] path with eight factors,[AFn79] as follows:

right view, right thought, right speech, right action, right livelihood right endeavour, right mindfulness, right concentration.[AFn80]

Now what, monks, is right view?

This, monks, is called right view.[AFn81]

Now what, monks, is right thought?

The thought of renunciation, the thought of good-will, the thought of non-violence.[AFn82]

This, monks, is called right thought.

Now what, monks, is right speech?

This, monks, is called right speech.

Now what, monks, is right action?

This, monks, is called right action.

Now what, monks, is right livelihood?

Here, monks, a noble disciple, having abandoned a wrong way of livelihood, makes his living by a right way of livelihood.[AFn85]

This, monks, is called right livelihood.

Now what, monks, is right endeavour?

Here, monks, a monk regarding bad and unwholesome thoughts that have not yet arisen generates desire for their non-arising,[AFn86] (in this regard) he endeavours, instigates energy, exerts his mind, and makes an effort.

Regarding bad and unwholesome things that have already arisen he generates desire for their abandonment, (in this regard) he endeavours, instigates energy, exerts his mind, and makes an effort.

He generates desire for the arising of wholesome things that have not yet arisen, (in this regard) he endeavours, instigates energy, exerts his mind, and makes an effort.

Regarding wholesome things that have arisen he generates desire for their endurance, persistence,[AFn87] multiplication, extension, development, and fulfilment, (in this regard) he endeavours, instigates energy, exerts his mind, and makes an effort.

This, monks, is called right endeavour.

Now what, monks, is right mindfulness?

Here, monks, a monk dwells contemplating (the nature of) the body in the body, ardent, fully aware, and mindful, after removing avarice and sorrow regarding the world.

He dwells contemplating (the nature of) feelings in feelings, ardent, fully aware, and mindful, after removing avarice and sorrow regarding the world.

He dwells contemplating (the nature of) the mind in the mind, ardent, fully aware, and mindful, after removing avarice and sorrow regarding the world.

He dwells contemplating (the nature of) things in (various) things, ardent, fully aware, and mindful, after removing avarice and sorrow regarding the world.

This, monks, is called right mindfulness.

Now what, monks, is right concentration?

Here, monks, a monk, quite secluded from sense desires, secluded from unwholesome things, having thinking, reflection, and the happiness and joy born of seclusion, dwells having attained the first absorption.[AFn88]

With the calming down of thinking and reflection,[AFn89] with internal clarity, and one-pointedness of mind, being without thinking, without reflection, having the happiness and joy born of concentration,[AFn90] he dwells having attained the second absorption.

With the fading away of joy he dwells equanimous, mindful, fully aware, experiencing happiness through the body,[AFn91] about which the Noble Ones declare: “He dwells pleasantly, mindful, and equanimous,” he dwells having attained the third absorption.

Having abandoned pleasure, abandoned pain, and with the previous passing away of mental happiness and sorrow, without pain, without pleasure, and with complete purity of mindfulness[AFn92] owing to equanimity, he dwells having attained the fourth absorption.

This, monks, is called right concentration.

This, monks, is called the Noble Truth of the Practice Leading to the Cessation of Suffering.

* * *

Exposition of the Noble Truth ot the Path Leading to the Cessation of Dukkha

402. And, bhikkhus, what is the Noble Truth of the Path leading to the Cessation of Dukkha? It is the Noble Path of Eight Constituents, namely; Right View, Right Thinking, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, Right Concentration.

And, bhikkhus, what is Right View? Insight-knowledge of dukkha, Insight-knowledge of the origin of dukkha, Insight-knowledge of the cessation of dukkha,[BpitFn110] Insight-knowledge of the path leading to the cessation of dukkha.[BpitFn111] This, bhikkhus, is called Right View.

And, bhikkhus, what is Right Thinking? Thoughts directed to liberation from sensuality, thoughts free from ill will,[BpitFn112] and thoughts free from cruelty.[BpitFn113] This, bhikkhus, is called Right Thinking.

And, bhikkhus, what is Right Speech? Abstaining from falsehood, from back-biting, from coarse speech, from vain and unbeneficial talk. This, bhikkhus, is called Right Speech.

And, bhikkhus, what is Right Action? Abstaining from killing, from taking what is not given, from wrongful indulgence in sensual pleasures. This, bhikkhus, is called Right Action.

And, bhikkhus, what is Right Livelihood? Bhikkhus, the ariya disciple following my Teaching completely abstains from a wrong way of livelihood, and makes his living by a right means of livelihood. This, bhikkhus, is called Right Livelihood.

And, bhikkhus, what is Right Effort'? Bhikkhus, the bhikkhu following my Teaching generates will, makes effort, rouses energy, applies his mind, and strives most ardently to prevent the arising of evil demeritorious states of mind that have not yet arisen. He generates will, makes effort, rouses energy, applies his mind, and strives most ardently to abandon evil demeritorious states of mind that have arisen. He generates will, makes effort, rouses energy, applies his mind, and strives most ardently to attain meritorious states of mind that have not yet arisen. He generates will, makes effort, rouses energy, applies his mind, and strives most ardently to maintain the meritorious states of mind that have arisen, to prevent their lapsing, to increase them, to cause them to grow, to make them develop in full.[BpitFn114] This, bhikkhus, is called Right Effort.

And, bhikkhus, what is Right Mindfulness?

Bhikkhus, the bhikkhu[BpitFn115] following my Teaching keeps his mind steadfastly on the body, with diligence, comprehension and mindfulness,[BpitFn116] thus keeping away covetousness and distress.[BpitFn117]

The bhikkhu keeps his mind steadfastly on sensation, with diligence, comprehension and mindfulness,[BpitFn118] thus keeping away covetousness and distress.[BpitFn119]

The bhikkhu concentrates steadfastly on the mind, with diligence, comprehension and mindfulness,[BpitFn120] thus keeping away covetousness and distress.[BpitFn121]

The bhikkhu keeps his mind steadfastly on the dhamma, with diligence, comprehension and mindfulness,[BpitFn122] thus keeping away covetousness and distress.[BpitFn123]

This, bhikkhus, is called Right Mindfulness.

And, bhikkhus, what is Right Concentration?

Bhikkhus, the bhikkhu who follows my Teaching, being detached from sensual pleasures and demetitorious factors, achieves and remains in the first jhana, which has initial application of the mind, sustained application of the, mind, delightful satisfaction and bliss, born of detachment from the hindrances.

Having got rid of vitakka and vicara, the bhikkhu achieves and remains in the second jhana, with internal tranquillity, with enhancement of one-pointedness of Concentration, devoid of vitakka and vicara, but with piti and sukha born of Concentration.

Having been detached from piti, that bhikkhu dwells in equanimity with mindfulness and clear comprehension, and experiences sukha in mind and body. He achieves and remains in the third jhana, that which causes a person who attains it to be praised by the Noble Ones as one who has equanimity and mindfulness, one who abides in sukhas.

By dispelling both pain and pleasure, and by the previous disappearance of sadness and gladness, that bhikkhu achieves and remains in the fourth Jhana, a state of equanimity and absolute purity of mindfulness, without pain or pleasure.

This, bhikkhus, is called Right Concentration.

Bhikkhus, this is called the Noble Truth of the Path leading to the Cessation of Dukkha.

402. [d] "And what is the noble truth of the path of practice leading to the cessation of stress? Just this very noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

"And what is right view? Knowledge with regard to stress, knowledge with regard to the origination of stress, knowledge with regard to the cessation of stress, knowledge with regard to the way of practice leading to the cessation of stress: This is called right view.

"And what is right resolve? Aspiring to renunciation, to freedom from ill will, to harmlessness: This is called right resolve.

"And what is right speech? Abstaining from lying, from divisive speech, from abusive speech, & from idle chatter: This is called right speech.

"And what is right action? Abstaining from taking life, from stealing, & from illicit sex. This is called right action.

"And what is right livelihood? There is the case where a disciple of the noble ones, having abandoned dishonest livelihood, keeps his life going with right livelihood: This is called right livelihood.

"And what is right effort? There is the case where a monk generates desire, endeavors, arouses persistence, upholds & exerts his intent for the sake of the non-arising of evil, unskillful qualities that have not yet arisen... for the sake of the abandoning of evil, unskillful qualities that have arisen... for the sake of the arising of skillful qualities that have not yet arisen... (and) for the maintenance, non-confusion, increase, plenitude, development, & culmination of skillful qualities that have arisen: This is called right effort.

"And what is right mindfulness? There is the case where a monk remains focused on the body in & of itself — ardent, alert, & mindful — putting aside greed & distress with reference to the world. He remains focused on feelings in & of themselves... the mind in & of itself... mental qualities in & of themselves — ardent, alert, & mindful — putting aside greed & distress with reference to the world. This is called right mindfulness.

"And what is right concentration? There is the case where a monk — quite withdrawn from sensuality, withdrawn from unskillful (mental) qualities — enters & remains in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. With the stilling of directed thoughts & evaluations, he enters & remains in the second jhana: rapture & pleasure born of composure, unification of awareness free from directed thought & evaluation — internal assurance. With the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhana, of which the Noble Ones declare, 'Equanimous & mindful, he has a pleasant abiding.' With the abandoning of pleasure & pain — as with the earlier disappearance of elation & distress — he enters & remains in the fourth jhana: purity of equanimity & mindfulness, neither pleasure nor pain. This is called right concentration.

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

402. (Note on "OVERVIEW OF THE SATIPAṬṬHĀNA SUTTA" by the author: Satipaṭṭhāna as the “direct path” to Nibbãna has received a detailed treatment in the Satipaṭṭhāna Sutta of the Majjhima Nikãya.1 Precisely the same discourse recurs as the Mahāsatipaṭṭhāna Sutta of the Dîgha Nikãya, the only difference being that this version offers a more extensive treatment of the four noble truths, the last of the satipaṭṭhāna contemplations.2)

402. 〔作者概述註：念住，作為通往涅槃的「直接之道」，在《中部》的《念住經》已有詳細的解說。1 正好相同的這些經文以《長部》（ Dīgha Nikāya）的《大念住經》（ Mahāsatipaṭṭhāna Sutta）之貌重現；唯一的差別是《大念住經》更詳盡地解說了四聖諦。〕

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

Saccapabbaṃ niṭṭhitaṃ.

Dhammānupassanā niṭṭhitā.

403. 像這樣，或住於在自己的法上隨觀法，或住於在外部的法上隨觀法，或住於在自己的與外部的法上隨觀法，或住於在法上隨觀集法，或住於在法上隨觀消散法，或住於在法上隨觀集法與消散法，或只為了智與憶念的程度而『有法』的念被現起，並且住於無依止，他在世間中不執取任何事物。比丘們！比丘這樣住於對四聖諦在法上隨觀法。

諦節終了。

隨觀法終了。

403. “就是這樣，他如實觀察內在的法，或如實觀察外在的法，或如實觀察內在和外在的法；他也可以如實觀察法的生法，或如實觀察法的滅法，或如實觀察法的生滅法；他也可以持續繫念這個法，對此只是保持智和念而在世上沒有任何依賴和執取。比丘們，這就是一位比丘如實觀察法之中的四聖諦了。

403. 這樣在身內，在(四聖諦)諸法，隨觀諸法而住；或在身外，在(四聖諦)諸法，隨觀諸法而住；或在身內及身外，在(四聖諦)諸法，隨觀諸法而住。在(四聖諦)諸法，隨觀集法而住；或在(四聖諦)諸法，隨觀滅法而住；或在(四聖諦)諸法，隨觀集法及滅法而住，或『諸法存在』的念現起，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。諸比丘！就這樣比丘在四聖諦諸法，隨觀諸法而住。

403. 如此，他安住於觀照內在的法為法、安住於觀照外在的法為法或安住於觀照內在與外在的法為法。他安住於觀照法的生起現象、安住於觀照法的壞滅現象或安住於觀照法的生起與壞滅現象。或者他建立起『有法』的正念只為了更高的智慧與正念。他獨立地安住，不執著世間的任何事物。諸比丘，這就是比丘依四聖諦而安住於觀法為法的方法。

403. Thus he dwells contemplating (the nature of) things in (various) things in regard to himself, or he dwells contemplating (the nature of) things in (various) things in regard to others, or he dwells contemplating (the nature of) things in (various) things in regard to himself and in regard to others, or he dwells contemplating the nature of origination in things, or he dwells contemplating the nature of dissolution in things, or he dwells contemplating the nature of origination and dissolution in things, or else mindfulness that “there are these (various) things” is established in him just as far as (is necessary for) a full measure of knowledge and a full measure of mindfulness, and he dwells independent, and without being attached to anything in the world.

In this way, monks, a monk dwells contemplating (the nature of) things in (various) things, in the Four Noble Truths.

The Section about the Four Truths is Finished

Contemplation of (the Nature of) Things is Finished

403. Thus he keeps his mind steadfastly on the dhamma in himself.[BpitFn124] Occasionally realizes that the dhamma in others must be of a similar nature: Because of this realization, he can be said to keep his mind steadfastly on the dhamma in others. In this way, he is considered to keep his mind steadfastly on the dhamma in himself or in others. When he gains more concentration, he perceives the cause and the actual appearing of the dhamma. He also perceives the cause and the actual dissolution of the dhamma. He also perceives both the actual appearing and the actual dissolution of the dhamma, with their causes. And further the bhikkhu is firmly mindful of the fact that there are only dhamma. That mindfulness is solely for gaining insights progressively, solely for gaining further mindfulness stage by stage. The bhikkhu remains detached from craving and wrong views, without clinging to any of the five khandhas that are continuously deteriorating. Bhikkhus, it is also in this way that the bhikkhu keeps his mind steadfastly on the Four Noble Truths, perceiving their true nature.

[End of the Section on the Noble Truths]

[End of "Perception of the True Nature of Dhamma"]

403. "In this way he remains focused internally on mental qualities in & of themselves, or externally on mental qualities in & of themselves, or both internally & externally on mental qualities in & of themselves. Or he remains focused on the phenomenon of origination with regard to mental qualities, on the phenomenon of passing away with regard to mental qualities, or on the phenomenon of origination & passing away with regard to mental qualities. Or his mindfulness that 'There are mental qualities' is maintained to the extent of knowledge & remembrance. And he remains independent, unsustained by (not clinging to) anything in the world. This is how a monk remains focused on mental qualities in & of themselves with reference to the four noble truths...

[REFRAIN]

403. “In this way, in regard to dhammas he abides contemplating dhammas internally … externally … internally and externally. He abides contemplating the nature of arising…of passing away…of both arising and passing away in dhammas. Mindfulness that ‘there are dhammas‘ is established in him to the extent necessary for bare knowledge and continuous mindfulness. And he abides independent, not clinging to anything in the world.

“That is how in regard to dhammas he abides contemplating dhammas in terms of the four noble truths.

重誦

403. 「以此方式，於諸法，他於內安住於隨觀諸法；……於外……於內和於外……。

他安住於隨觀諸法中生起的性質；……滅去的……生起和滅去兩者……。

『有諸法』的念，在他心中確立，其程度適足以〔發展〕純粹的知和持續的念。

並且，他安住於無所倚賴，不執取世間的任何事物。」

「這就是他如此地，於諸法，依四聖諦安住於隨觀諸法。」