長部22經 整部 - 大念處經 多譯本對讀
| Full Text | Uddeso | Kāyānupassanā | Vedanānupassanā | Cittānupassanā | Dhammānupassanā | Satipaṭṭhānabhāvanānisaṁso |
|---|---|---|---|---|---|---|
| 整部 | 總說 | 隨觀身 | 隨觀受 | 隨觀心 | 隨觀法 | 修行念處的成果 |
| 《大念處經》 | Summary | Contemplation of the Body | Contemplation of Feelings | Contemplation of the Mind | Contemplation of (the Nature of) Things | The Advantages of Developing the Ways of Attending to Mindfulness |
- 本經 (Mahāsatipaṭṭhānasuttaṃ) 詳細目錄
- 總說 (Uddeso); Summary
- 隨觀身 (Kāyānupassanā); Contemplation of the Body
- 隨觀身‧入出息 節 (Kāyānupassanā ānāpānapabbaṃ); The Section about In-breathing and Out-breathing
- 隨觀身‧舉止行為節 (Kāyānupassanā iriyāpathapabbaṃ); The Section about the Postures
- 隨觀身‧正知節 (Kāyānupassanā sampajānapabbaṃ); The Section about Full Awareness
- 隨觀身‧厭拒作意節 (Kāyānupassanā paṭikūlamanasikārapabbaṃ); The Section about Applying the Mind to Repulsiveness
- 隨觀身‧(四) 界作意節 (Kāyānupassanā dhātumanasikārapabbaṃ); The Section about Applying the Mind to the Elements
- 隨觀身‧九墓地節 (Kāyānupassanā navasivathikapabbaṃ); The Section about the Nine Charnel Grounds
- 隨觀受 (Vedanānupassanā); Contemplation of Feelings
- 隨觀心 (Cittānupassanā); Contemplation of the Mind
- 隨觀法(Dhammānupassanā, 法隨觀); Contemplation of (the Nature of) Things
- 隨觀法‧蓋節 (Dhammānupassanā nīvaraṇapabbaṃ); The Section about the Hindrances
- 隨觀法‧蘊節 (Dhammānupassanā khandhapabbaṃ); The Section on the Constituents (of Mind & Matter)
- 隨觀法‧處節 (Dhammānupassanā āyatanapabbaṃ); The Section on the Sense-Spheres
- 隨觀法‧覺支節 (Dhammānupassanā bojjhaṅgapabbaṃ); The Section about the Factors of Awakening
- 隨觀法‧諦節 (Dhammānupassanā saccapabbaṃ, Dhammānupassanā Catusaccapabbaṁ); The Section about the Four Truths
- 修行念處的成果 ; The Advantages of Developing the Ways of Attending to Mindfulness ; Conclusion ; PREDICTION ; 預告
本對讀包含下列數個版本，請自行勾選欲對讀之版本 （感恩 Siong-Ui Te 師兄 提供程式支援）：
| 巴利原典 (CSCD)[1] |
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| 漢譯(莊春江 譯, 莊春江工作站)[2] | 9. 念住大經 長部22經(大品[第二])(莊春江譯)
有一次 [ChngFn02] ，世尊 [ChngFn03] 住在俱盧國，名叫葛馬沙達馬的俱盧國城鎮。 在那裡，世尊召喚比丘 [ChngFn04] 們：「比丘們！」 「尊師 [ChngFn05] ！」那些比丘回答世尊。 世尊這麼說： |
| 漢譯(蕭式球 譯, 香港志蓮淨苑)[3] |
有一次，世尊住在俱盧國劍磨瑟曇鎮。在那裏，世尊對比丘說： “比丘們。” 比丘回答世尊： “大德。” 世尊這樣說： |
| 漢譯(明法尊者 譯, 法雨道場)[4] | 大念處經
「祥善者！」那些比丘應世尊。 世尊說了這： |
| 漢譯(帕奧禪師弟子合譯)[5] | 大念處經
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| 英譯(Translated from the Pali by Ven. Ānandajoti Bhikkhu)[6] | The Long Discourse about the Ways of Attending to Mindfulness Summary [AFn01]
at one time the Gracious One was dwelling amongst the Kurus[AFn02] near a market town of the Kurus named Kammāssadamma.[AFn03] There the Gracious One addressed the monks (saying): “Monks!” “Venerable Sir!” those monks replied to the Gracious One, and the Gracious One said this: |
| 英譯(Translated from the Pali by Burma Piṭaka Association)[7] | Maha-satipatthana Sutta: The Great Frames of Reference
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| 英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu)[8] | Maha-satipatthana Sutta: The Great Frames of Reference
"Lord," the monks replied. The Blessed One said this: |
| 英譯(Translated from the Pali by Ven. Bhikkhu Anālayo)[9] | THE SATIPAṬṬHĀNA SUTTA[AnālaFn01]
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| 漢譯(香光書鄉編譯組，無著尊者 著)[10] | 《念住經》[AnālFn01]
曾有一時，世尊住在拘樓國拘樓人的一個城鎮。這城鎮名為劍磨瑟曇。在那裡，他稱喚眾比丘們說：「比丘們啊！」「尊者啊！」比丘們回應。 世尊宣說這〔部經〕： |
| 巴利原典 (CSCD)[1] | Uddeso
‘‘Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ, vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ, citte cittānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ, dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Uddeso niṭṭhito. |
| 漢譯(莊春江 譯, 莊春江工作站)[2] | 總說
總說終了。 |
| 漢譯(蕭式球 譯, 香港志蓮淨苑)[3] |
“四念處是什麼呢？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，勤奮、有覺知、有念，以此來清除世上的貪著和苦惱；如實觀察心，勤奮、有覺知、有念，以此來清除世上的貪著和苦惱；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。 |
| 漢譯(明法尊者 譯, 法雨道場)[4] | 總說
哪四種？在這裡，諸比丘！比丘在身隨觀身而住，熱心、正知、具念，引離在世間的貪、憂 [MettFn02] ；在諸感受隨觀諸感受而住，熱心、正知、具念，引離在世間的貪、憂；在心隨觀心而住，熱心、正知、具念，引離在世間的貪、憂；在諸法隨觀諸法 [MettFn03] 而住，熱心、正知、具念，引離在世間的貪、憂。 |
| 漢譯(帕奧禪師弟子合譯)[5] | 總說
何謂四念處？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。 |
| 英譯(Translated from the Pali by Ven. Ānandajoti Bhikkhu)[6] |
Which four? Here,[AFn08] monks, a monk dwells contemplating (the nature of) the body in the body, ardent,[AFn09] fully aware, and mindful, after removing[AFn10] avarice and sorrow regarding the world.[AFn11] 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. The Summary is Finished |
| 英譯(Translated from the Pali by Burma Piṭaka Association)[7] | Summary
What are the four?[BpitFn008] Bhikkhus, the bhikkhu[BpitFn009] following my Teaching keeps his mind steadfastly on the body[BpitFn010] with diligence, comprehension and mindfulness,[BpitFn011] thus keeping away covetousness and distress.[BpitFn012] The bhikkhu keeps his mind steadfastly on sensation,[BpitFn013] with diligence, comprehension and mindfulness, thus keeping away covetousness and distress. The bhikkhu concentrates steadfastly on the mind,[BpitFn014] with diligence, comprehension and mindfulness, thus keeping away covetousness and distress. The bhikkhu keeps his mind steadfastly on the dhamma[BpitFn015] with diligence, comprehension and mindfulness, thus keeping away covetousness and distress. [End of the Summary] |
| 英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu)[8] |
"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... mind... mental qualities in & of themselves — ardent, alert, & mindful — putting aside greed & distress with reference to the world. |
| 英譯(Translated from the Pali by Ven. Bhikkhu Anālayo)[9] | [DIRECT PATH]
[DEFINITION] “What are the four? Here, monks, in regard to the body a monk abides contemplating the body, diligent, clearly knowing, and mindful, free from desires and discontent in regard to the world. In regard to feelings he abides contemplating feelings, diligent, clearly knowing, and mindful, free from desires and discontent in regard to the world. In regard to the mind he abides contemplating the mind, diligent, clearly knowing, and mindful, free from desires and discontent in regard to the world. In regard to dhammas he abides contemplating dhammas, diligent, clearly knowing, and mindful, free from desires and discontent in regard to the world. |
| 漢譯(香光書鄉編譯組，無著尊者 著)[10] | 直接之道
定義 「哪四種〔念住〕呢？比丘們啊！在此〔修法中〕， 於身，比丘安住於隨觀身，是精勤的、正知的、具念的、遠離世間的貪欲和憂惱的。 於諸受，他安住於隨觀諸受，是精勤的、正知的、具念的、遠離世間的貪欲和憂惱的。 於心，他安住於隨觀心，是精勤的、正知的、具念的、遠離世間的貪欲和憂惱的。 於諸法，他安住於隨觀諸法，是精勤的、正知的、具念的、遠離世間的貪欲和憂惱的。」 |
| 巴利原典 (CSCD)[1] | Kāyānupassanā ānāpānapabbaṃ
‘‘Seyyathāpi, bhikkhave, dakkho bhamakāro vā bhamakārantevāsī vā dīghaṃ vā añchanto ‘dīghaṃ añchāmī’ti pajānāti, rassaṃ vā añchanto ‘rassaṃ añchāmī’ti pajānāti evameva kho, bhikkhave, bhikkhu dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti, dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti, rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti, rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti. ‘Sabbakāyapaṭisaṃvedī assasissāmī’ti sikkhati, ‘sabbakāyapaṭisaṃvedī passasissāmī’ti sikkhati, ‘passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ti sikkhati, ‘passambhayaṃ kāyasaṅkhāraṃ passasissāmī’ti sikkhati. Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati. Samudayadhammānupassī vā kāyasmiṃ viharati, vayadhammānupassī vā kāyasmiṃ viharati, samudayavayadhammānupassī vā kāyasmiṃ viharati. ‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho evampi (sī. syā. pī.), bhikkhave, bhikkhu kāye kāyānupassī viharati. Ānāpānapabbaṃ niṭṭhitaṃ. |
| 漢譯(莊春江 譯, 莊春江工作站)[2] | 隨觀身‧入出息[ChngFn09]節
入出息節終了。 |
| 漢譯(蕭式球 譯, 香港志蓮淨苑)[3] |
“比丘們，一位比丘到森林、樹下或靜室盤腿坐下來，豎直腰身，把念保持安放在要繫念的地方。他只是念及呼氣和吸氣。當呼氣長的時候，知道自己呼氣長；當吸氣長的時候，知道自己吸氣長。當呼氣短的時候，知道自己呼氣短；當吸氣短的時候，知道自己吸氣短。他這樣修學： ‘我要在呼氣的時候，體會整個身體；我要在吸氣的時候，體會整個身體。我要在呼氣的時候，平息身行；我要在吸氣的時候，平息身行。’ “比丘們，就正如一位熟練的轉盤製陶技師或他的徒弟，當拉了一個長轉的時候，知道自己拉了一個長轉；當拉了一個短轉的時候，知道自己拉了一個短轉。同樣地，一位比丘當呼氣長的時候，知道自己呼氣長；當吸氣長的時候，知道自己吸氣長。當呼氣短的時候，知道自己呼氣短；當吸氣短的時候，知道自己吸氣短。他這樣修學： ‘我要在呼氣的時候，體會整個身體；我要在吸氣的時候，體會整個身體。我要在呼氣的時候，平息身行；我要在吸氣的時候，平息身行。’ “就是這樣，他如實觀察內在的身體，或如實觀察外在的身體，或如實觀察內在和外在的身體；他也可以如實觀察身體的生法，或如實觀察身體的滅法，或如實觀察身體的生滅法；他也可以持續繫念這個身體，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身了。 |
| 漢譯(明法尊者 譯, 法雨道場)[4] | 身隨觀—呼吸
比丘去曠野[MettFn04]，或去樹下，或去空屋坐，結跏趺後，端正身體後，使(正)念於鼻端[MettFn05]現起之後，他具念的[MettFn06]吸氣，他具念的呼氣。正在吸氣長，他詳知︰『我吸氣長』，或正在呼氣長，他詳知︰『我呼氣長』；或正在吸氣短，他詳知︰『我吸氣短』，或正在呼氣短者，他詳知︰『我呼氣短。』他學︰『感受全(吸)息[MettFn07]，我將吸氣』，他學︰『感受全(呼)息，我將呼氣』；他學︰『正使身行[MettFn08]輕安，我將吸氣』，他學︰『正使身行輕安，我將呼氣。』 諸比丘！譬如熟練的轉轆轤者，或轉轆轤者的徒弟，正在長轉，他詳知︰『我長轉』；或正在短轉，他詳知︰『我短轉』； 同樣地，諸比丘！比丘正在呼氣長，他詳知︰『我呼氣長』，或正在呼氣長，他詳知︰『我呼氣長』；或正在吸氣短，他詳知︰『我吸氣短』；或正在呼氣短，他詳知︰『我呼氣短。』他學︰『感受全(吸)息，我將吸氣』，他學︰『感受全(呼)息，我將呼氣』；他學︰『正使身行輕安，我將吸氣』，他學︰『正使身行輕安，我將呼氣。』這樣在身內，在身隨觀身而住；或在身外，在身隨觀身而住； 或在身內及身外，在身隨觀身而住。在身隨觀集法而住；或在身隨觀滅法而住；或在身隨觀集法及(隨觀)滅法而住，或『身存在』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！就這樣比丘在身隨觀身而住。 |
| 漢譯(帕奧禪師弟子合譯)[5] | 身念處（身隨觀念處） 甲、安般念（呼吸念；入出息念）
在此，諸比丘，比丘前往森林、樹下或空地，盤腿而坐，保持身體正直，安立正念在自己面前（的呼吸）。他正念地吸氣，正念地呼氣。吸氣長的時候，他了知：『我吸氣長。』呼氣長的時候，他了知：『我呼氣長。』吸氣短的時候，他了知：『我吸氣短。』呼氣短的時候，他了知：『我呼氣短。』他如此訓練：『我應當覺知（氣息的）全身而吸氣。』他如此訓練：『我應當覺知（氣息的）全身而呼氣。』他如此訓練：『我應當平靜（氣息的）身行而吸氣。』他如此訓練：『我應當平靜（氣息的）身行而呼氣。』 就像善巧的車床師或他的學徒，當他做長彎的時候，他了知：『我做長彎。』當他做短彎的時候，他了知：『我做短彎。』同樣地，當比丘吸氣長的時候，他了知：『我吸氣長。』呼氣長的時候，他了知：『我呼氣長。』吸氣短的時候，他了知：『我吸氣短。』呼氣短的時候，他了知：『我呼氣短。』他如此訓練：『我應當覺知（氣息的）全身而吸氣。』他如此訓練：『我應當覺知（氣息的）全身而呼氣。』他如此訓練：『我應當平靜（氣息的）身行而吸氣。』他如此訓練：『我應當平靜（氣息的）身行而呼氣。』 如此，他安住於觀照內在的身為身、安住於觀照外在的身為身或安住於觀照內在與外在的身為身。他安住於觀照身的生起現象、安住於觀照身的壞滅現象或安住於觀照身的生起與壞滅現象。或者他建立起『有身』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，這就是比丘安住於觀身為身的方法。 |
| 英譯(Translated from the Pali by Ven. Ānandajoti Bhikkhu)[6] | Contemplation of the Body The Section about In-breathing and Out-breathing
Here, monks, a monk who has gone to the wilderness, or has gone to the root of a tree, or has gone to an empty place, sits down. After folding his legs crosswise, setting his body straight,[AFn12] and establishing mindfulness at the front,[AFn13] being very mindful he breathes in, mindful he breathes out. While breathing in long, he knows “I am breathing in long”,
or, while breathing out long, he knows “I am breathing out long”;
or, while breathing in short, he knows “I am breathing in short”,
or, while breathing out short, he knows “I am breathing out short”.
experiencing the whole body I will breathe out, like this he trains;
calming the bodily process I will breathe in, like this he trains,
calming the bodily process I will breathe out, like this he trains.
Just as, monks, a clever turner or turner’s apprentice while making a long turn knows “I am making a long turn”, or, while making a short turn knows “I am making a short turn”,[AFn16] just so, monks, a monk while breathing in long, knows “I am breathing in long”,
or, while breathing out long, he knows “I am breathing out long”;
or, while breathing in short, he knows “I am breathing in short”,
or, while breathing out short, he knows “I am breathing out short”.
Experiencing the whole body I will breathe in, like this he trains,
experiencing the whole body I will breathe out, like this he trains;
calming the bodily process I will breathe in, like this he trains,
calming the bodily process I will breathe out, like this he trains.
Thus he dwells contemplating (the nature of) the body in the body in regard to himself,[AFn17] or he dwells contemplating (the nature of) the body in the body in regard to others,[AFn18] or he dwells contemplating (the nature of) the body in the body in regard to himself and in regard to others,[AFn19] or he dwells contemplating the nature of origination in the body, or he dwells contemplating the nature of dissolution in the body, or he dwells contemplating the nature of origination and dissolution in the body, or else mindfulness that “there is a body” is established in him just as far as (is necessary for) a full measure of knowledge and a full measure of mindfulness,[AFn20] and he dwells independent,[AFn21] and without being attached to anything in the world.[AFn22] In this way, monks, a monk dwells contemplating (the nature of) the body in the body. The Section about In-breathing and Out-breathing is Finished |
| 英譯(Translated from the Pali by Burma Piṭaka Association)[7] | Perception of the True Nature of the Body 1. SECTION ON BREATHING
Bhikkhus, the bhikkhu following the practice of my Teaching, having gone to the forest, or to the foot of a tree or to an empty, solitary place, sits down cross-legged, keeping his body erect, and sets up mindfulness, orienting it.[BpitFn016] Then with entire mindfulness he breathes in and with entire mindfulness he breathes out. Breathing in a long inhalation, he is conscious of breathing in a long inhalation, or breathing out a long exhalation, he is conscious of breathing out a long exhalation. Breathing in a short inhalation, he is conscious of breathing in a short inhalation, or breathing out a short exhalation, he is conscious of breathing out a short exhalation. He trains himself to be clearly conscious of the whole stretch of the in-coming breath at its beginning, its middle, and at its end. He trains himself to be clearly conscious of the whole stretch of the out-going breath at its beginning, its middle, and at its end. [By being fully conscious of the inhalation] he trains himself to calm down the strong inhalation as he breathes in. [By being fully conscious of the exhalation] he trains himself to calm down the strong exhalation as he breathes out.[BpitFn017] Just as, bhikkhus, a skilful turner or a turner's apprentice knows a long pull[BpitFn018] when a long pull is made, or knows a short pull when a short pull is made, even so, bhikkhus, the bhikkhu breathing in a long inhalation is conscious of breathing in a long inhalation, or breathing out a long exhalation is conscious of breathing out a long exhalation, or breathing in a short inhalation is conscious of breathing in a short inhalation, or breathing out a short exhalation is conscious of breathing out a short exhalation. He trains himself to be clearly conscious of the whole stretch of the in-coming breath at its beginning, its middle, and at its end. He trains himself to be clearly conscious of the whole stretch of the out-going breath at its beginning, its middle, and at its end. He trains himself to calm down the strong inhalation as he breathes in. He trains himself to calm down the strong exhalation as he breathes out. Thus he keeps his mind steadfastly on the aggregate of physical phenomena which is his.[BpitFn019] Occasionally he realizes that the aggregate of physical phenomena[BpitFn020] of others must be of a similar nature. Because of this realization, he can be said to keep his mind steadfastly on the aggregate of physical phenomena of others. In this way, he is considered to keep his mind steadfastly on the aggregate of physical phenomena which is his[BpitFn021] or which is that of others. When he gains more concentration, he perceives the cause and the actual appearing of the aggregate of physical phenomena. He also perceives the cause and the actual dissolution of the aggregate of physical phenomena. He also perceives both the actual appearing and the actual dissolution of the aggregate of physical phenomena with their causes.[BpitFn022] And further, the bhikkhu is firmly mindful of the fact that there is only the aggregate of physical phenomena.[BpitFn023] That mindfulness is solely for gaining insights[BpitFn024] 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 in this way that the bhikkhu keeps his mind steadfastly on the body perceiving its true nature. [End of the Section on Breathing] |
| 英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu)[8] | A. Body
[1] "There is the case where a monk — having gone to the wilderness, to the shade of a tree, or to an empty building — sits down folding his legs crosswise, holding his body erect and setting mindfulness to the fore[lit: the front of the chest]. Always mindful, he breathes in; mindful he breathes out. "Breathing in long, he discerns, 'I am breathing in long'; or breathing out long, he discerns, 'I am breathing out long.' Or breathing in short, he discerns, 'I am breathing in short'; or breathing out short, he discerns, 'I am breathing out short.' He trains himself, 'I will breathe in sensitive to the entire body.' He trains himself, 'I will breathe out sensitive to the entire body.' He trains himself, 'I will breathe in calming bodily fabrication.' He trains himself, 'I will breathe out calming bodily fabrication.' Just as a skilled turner or his apprentice, when making a long turn, discerns, 'I am making a long turn,' or when making a short turn discerns, 'I am making a short turn'; in the same way the monk, when breathing in long, discerns, 'I am breathing in long'; or breathing out long, he discerns, 'I am breathing out long' ... He trains himself, 'I will breathe in calming bodily fabrication.' He trains himself, 'I will breathe out calming bodily fabrication.' "In this way he remains focused internally on the body in & of itself, or externally on the body in & of itself, or both internally & externally on the body in & of itself. Or he remains focused on the phenomenon of origination with regard to the body, on the phenomenon of passing away with regard to the body, or on the phenomenon of origination & passing away with regard to the body. Or his mindfulness that 'There is a body' is maintained to the extent of knowledge & remembrance. And he remains independent, unsustained by (not clinging to) anything in the world. This is how a monk remains focused on the body in & of itself. |
| 英譯(Translated from the Pali by Ven. Bhikkhu Anālayo)[9] | [BREATHING]
“Breathing in long, he knows ‘I breathe in long,’ breathing out long, he knows ‘I breathe out long.’ Breathing in short, he knows ‘I breathe in short,’ breathing out short, he knows ‘I breathe out short.’ He trains thus: ‘I shall breathe in experiencing the whole body,’ he trains thus: ‘I shall breathe out experiencing the whole body.’ He trains thus: ‘I shall breathe in calming the bodily formation,’ he trains thus: ‘I shall breathe out calming the bodily formation.’ “Just as a skilled turner or his apprentice, when making a long turn, knows ‘I make a long turn,’ or when making a short turn knows ‘I make a short turn’ so too, breathing in long, he knows ‘I breathe in long,’… (continue as above). [REFRAIN] “In this way, in regard to the body he abides contemplating the body internally, or he abides contemplating the body externally, or he abides contemplating the body both internally and externally. Or, he abides contemplating the nature of arising in the body, or he abides contemplating the nature of passing away in the body, or he abides contemplating the nature of both arising and passing away in the body. Or, mindfulness that ‘there is a body’ 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 the body he abides contemplating the body. |
| 漢譯(香光書鄉編譯組，無著尊者 著)[10] | 呼吸
「在此〔修法中〕，〔比丘〕到森林；或到樹下；或到空屋，之後，他坐下。已盤腿後，他端正身體，並且使念安立在前，對吸氣保持覺知；對吐氣保持覺知。」 「吸氣長時，他知道：『我吸氣長』；吐氣長時，他知道：『我吐氣長。』 吸氣短時，他知道：『我吸氣短』；吐氣短時，他知道：『我吐氣短。』 他如此訓練：『我將吸氣，體驗全身』；他如此訓練：『我將吐氣，體驗全身。』 他如此訓練：『我將吸氣，使身行安靜』；他如此訓練：『我將吐氣，使身行安靜。』」 「如同熟練的車床師或他的學徒，當他做一個長轉時，他知道：『我做一個長轉』；或當他做一個短轉時，他知道：『我做一個短轉。』 同樣地，吸氣長時，他知道：『我吸氣長』；……（ 接續如上文）。」 重誦 「以此方式，於身，他於內安住於隨觀身；或他於外安住於隨觀身；或他於內和於外兩者都安住於隨觀身。 他安住於隨觀身體中生起的性質；或他安住於隨觀身體中滅去的性質；或他安住於隨觀身體中生起和滅去兩者的性質。 『有個身體』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。而且，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，於身，安住於隨觀身。」 |
| 巴利原典 (CSCD)[1] | Kāyānupassanā iriyāpathapabbaṃ
Iriyāpathapabbaṃ niṭṭhitaṃ. |
| 漢譯(莊春江 譯, 莊春江工作站)[2] | 隨觀身‧舉止行為節
舉止行為節終了。 |
| 漢譯(蕭式球 譯, 香港志蓮淨苑)[3] |
“就是這樣，他如實觀察內在的身體，或如實觀察外在的身體，或如實觀察內在和外在的身體；他也可以如實觀察身體的生法，或如實觀察身體的滅法，或如實觀察身體的生滅法；他也可以持續繫念這個身體，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，這也是一位比丘如實觀察身。 |
| 漢譯(明法尊者 譯, 法雨道場)[4] | 身隨觀—四威儀
|
| 漢譯(帕奧禪師弟子合譯)[5] | 乙、四威儀
如此，他安住於觀照內在的身為身、安住於觀照外在的身為身或安住於觀照內在與外在的身為身。他安住於觀照身的生起現象、安住於觀照身的壞滅現象或安住於觀照身的生起與壞滅現象。或者他建立起『有身』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，這就是比丘安住於觀身為身的方法。 |
| 英譯(Translated from the Pali by Ven. Ānandajoti Bhikkhu)[6] | The Section about the Postures
* * * Thus he dwells contemplating (the nature of) the body in the body in regard to himself, or he dwells contemplating (the nature of) the body in the body in regard to others, or he dwells contemplating (the nature of) the body in the body in regard to himself and in regard to others, or he dwells contemplating the nature of origination in the body, or he dwells contemplating the nature of dissolution in the body, or he dwells contemplating the nature of origination and dissolution in the body, or else mindfulness that “there is a body” 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) the body in the body. The Section about the Postures is Finished |
| 英譯(Translated from the Pali by Burma Piṭaka Association)[7] | 2. SECTION ON BODY MOVEMENT AND POSTURE
Thus he keeps his mind steadfastly on the aggregate of physical phenomena which is his body.[BpitFn025] Occasionally he realizes that the aggregate of physical phenomena which is the body of others must be of a similar nature. Because of this realization, he can be said to keep his mind steadfastly on the aggregate of physical phenomena which is the body of others. In this way he is considered to keep his mind steadfastly on the aggregate of physical phenomena which is his own body or which is that of others. When he gains more concentration, he perceives the cause and the actual appearing of the aggregate of physical phenomena which is the body. He also perceives the cause and the actual dissolution of the aggregate of physical phenomena which is the body. He also perceives both the actual appearing and the actual dissolution of the aggregate of physical phenomena which is the body, with their causes.[BpitFn026] And further, the bhikkhu is firmly mindful of the fact that there is only the aggregate of physical phenomena.[BpitFn027] That mindfulness is solely for gaining insights[BpitFn028] 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 in this way that the bhikkhu keeps his mind steadfastly on the body perceiving its true nature. [End of the Section on Body Movement and Posture] |
| 英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu)[8] | 375.[2] "Furthermore, when walking, the monk discerns, 'I am walking.' When standing, he discerns, 'I am standing.' When sitting, he discerns, 'I am sitting.' When lying down, he discerns, 'I am lying down.' Or however his body is disposed, that is how he discerns it. "In this way he remains focused internally on the body in & of itself, or focused externally... unsustained by anything in the world. This is how a monk remains focused on the body in & of itself. |
| 英譯(Translated from the Pali by Ven. Bhikkhu Anālayo)[9] | [POSTURES]
[REFRAIN] “In this way, in regard to the body he abides contemplating the body internally…externally…both internally and externally. He abides ontemplating the nature of arising … of passing away … of both arising and passing away in the body. Mindfulness that ‘there is a body’ 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 too is how in regard to the body he abides contemplating the body. |
| 漢譯(香光書鄉編譯組，無著尊者 著)[10] | 姿勢
當走著時，他知道：『我正走著。』 當站著時，他知道：『我正站著。』 當坐著時，他知道：『我正坐著。』 當躺著時，他知道：『我正躺著。』 或者，無論他的身體擺成何種姿勢，他都相應地知道。」 重誦 「以此方式，於身，他於內安住於隨觀身；……於外……於內和於外兩者……。 他安住於隨觀身體中生起的性質；……滅去的……生起和滅去兩者……。 『有個身體』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，於身，安住於隨觀身。」 |
| 巴利原典 (CSCD)[1] | Kāyānupassanā sampajānapabbaṃ
Sampajānapabbaṃ niṭṭhitaṃ. |
| 漢譯(莊春江 譯, 莊春江工作站)[2] | 隨觀身‧正知節
正知節終了。 |
| 漢譯(蕭式球 譯, 香港志蓮淨苑)[3] |
“就是這樣，他如實觀察內在的身體，或如實觀察外在的身體，或如實觀察內在和外在的身體；他也可以如實觀察身體的生法，或如實觀察身體的滅法，或如實觀察身體的生滅法；他也可以持續繫念這個身體，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，這也是一位比丘如實觀察身。 |
| 漢譯(明法尊者 譯, 法雨道場)[4] | 身隨觀—正知
|
| 漢譯(帕奧禪師弟子合譯)[5] | 丙、正知（明覺）
如此，他安住於觀照內在的身為身、安住於觀照外在的身為身或安住於觀照內在與外在的身為身。他安住於觀照身的生起現象、安住於觀照身的壞滅現象或安住於觀照身的生起與壞滅現象。或者他建立起『有身』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，這就是比丘安住於觀身為身的方法。 |
| 英譯(Translated from the Pali by Ven. Ānandajoti Bhikkhu)[6] | The Section about Full Awareness
* * * Thus he dwells contemplating (the nature of) the body in the body in regard to himself, or he dwells contemplating (the nature of) the body in the body in regard to others, or he dwells contemplating (the nature of) the body in the body in regard to himself and in regard to others, or he dwells contemplating the nature of origination in the body, or he dwells contemplating the nature of dissolution in the body, or he dwells contemplating the nature of origination and dissolution in the body, or else mindfulness that “there is a body” 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) the body in the body. The Section about Full Awareness is Finished |
| 英譯(Translated from the Pali by Burma Piṭaka Association)[7] | 3. SECTION ON CLEAR COMPREHENSION
Thus he keeps his mind steadfastly on the aggregate of physical phenomena which is his body... Bhikkhus, it is also in this way that the bhikkhu keeps his mind steadfastly on the body. [End of the Section on Clear Comprehension] |
| 英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu)[8] | 376.[3] "Furthermore, when going forward & returning, he makes himself fully alert; when looking toward & looking away... when bending & extending his limbs... when carrying his outer cloak, his upper robe & his bowl... when eating, drinking, chewing, & savoring... when urinating & defecating... when walking, standing, sitting, falling asleep, waking up, talking, & remaining silent, he makes himself fully alert. "In this way he remains focused internally on the body in & of itself, or focused externally... unsustained by anything in the world. This is how a monk remains focused on the body in & of itself. |
| 英譯(Translated from the Pali by Ven. Bhikkhu Anālayo)[9] | [ACTIVITIES]
[REFRAIN] “In this way, in regard to the body he abides contemplating the body internally… externally…both internally and externally. He abides contemplating the nature of arising … of passing away … of both arising and passing away in the body. Mindfulness that ‘there is a body’ 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 too is how in regard to the body he abides contemplating the body. |
| 漢譯(香光書鄉編譯組，無著尊者 著)[10] | 動作
當向前行及返回時，他以正知而行。 當向前看及向旁看時，他以正知而行。 當彎曲及伸直他的肢體時，他以正知而行。 當穿袈裟、持外衣及持缽時，他以正知而行。 當吃、喝、咀嚼及嚐味時，他以正知而行。 當大便、小便時，他以正知而行。 當走著、站著、坐著、入睡、醒來、說話、沉默時，他以正知而行。」 重誦 「以此方式，於身，他於內安住於隨觀身；……於外……於內和於外兩者……。 他安住於隨觀身體中生起的性質；……滅去的……生起和滅去兩者……。 『有個身體』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，於身，安住於隨觀身。」 |
| 巴利原典 (CSCD)[1] | Kāyānupassanā paṭikūlamanasikārapabbaṃ
‘‘Seyyathāpi, bhikkhave, ubhatomukhā putoḷi mūtoḷī (syā.), mutoli (pī.) pūrā nānāvihitassa dhaññassa, seyyathidaṃ sālīnaṃ vīhīnaṃ muggānaṃ māsānaṃ tilānaṃ taṇḍulānaṃ. Tamenaṃ cakkhumā puriso muñcitvā paccavekkheyya – ‘ime sālī, ime vīhī ime muggā ime māsā ime tilā ime taṇḍulā’ti. Evameva kho, bhikkhave, bhikkhu imameva kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati – ‘atthi imasmiṃ kāye kesā lomā…pe… mutta’nti. Iti ajjhattaṃ vā…pe… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. Paṭikūlamanasikārapabbaṃ niṭṭhitaṃ. |
| 漢譯(莊春江 譯, 莊春江工作站)[2] | 隨觀身‧厭拒作意節
厭拒作意節終了。 |
| 漢譯(蕭式球 譯, 香港志蓮淨苑)[3] |
“比丘們，就正如一個兩邊開口的袋，當中裝滿各種穀類，有白米、稻米、綠豆、眉豆、芝麻、糙米。一個有眼睛的人解開這個袋口的結，便可以審視：這是白米，這是稻米，這是綠豆，這是眉豆，這是芝麻，這是糙米。同樣地，一位比丘從頭頂至腳底審視這個身體，在皮膚之內包裹著各種不淨的東西。在這個身體裏有頭髮、毛、指甲、牙齒、皮膚、肌肉、腱、骨、骨髓、腎、心、肝、右肺、脾、左肺、大腸、小腸、胃、糞便、膽汁、痰、膿、血、汗、膏、眼淚、脂肪、口水、鼻涕、黏液、尿。 “就是這樣，他如實觀察內在的身體，或如實觀察外在的身體，或如實觀察內在和外在的身體；他也可以如實觀察身體的生法，或如實觀察身體的滅法，或如實觀察身體的生滅法；他也可以持續繫念這個身體，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，這也是一位比丘如實觀察身。 |
| 漢譯(明法尊者 譯, 法雨道場)[4] | 身隨觀—厭逆作意
諸比丘！好像兩口的袋，充滿種種供應的穀物，這就是：米、稻穀、綠豆、菜豆、芝麻、糙米[MettFn10]。有眼睛的人把它倒出來之後，能觀察到：『這些是米，這些是稻穀，這些是綠豆，這些是菜豆，這些是芝麻，這些是糙米。』同樣地；諸比丘！比丘對這身體，從腳掌往上，從頭頂往下，(被)皮包著，他觀察充滿種種的不淨：『在此身，有1頭髮、2身毛、3指甲、4牙、5皮、6肉、7腱、8骨、9骨髓、10腎臟、11心臟、12肝臟、13肋膜、14脾臟、15肺臟、16腸、17腸間膜、18胃、19糞、20膽、21痰、22膿、23血、24汗、25脂肪、26淚、27油脂、28唾液、29鼻涕、30關節滑液、31尿。』這樣在身內隨觀身而住(等)，…諸比丘！就這樣比丘在身隨觀身而住。 |
| 漢譯(帕奧禪師弟子合譯)[5] | 丁、不淨觀（可厭作意）
諸比丘，就像一個兩端開口的袋子，裡面裝滿了各種穀類，如粳米、米、綠豆、豆、芝麻、精米。一個視力良好的人打開袋子，檢查它們，說：『這是粳米、這是米、這是綠豆、這是豆、這是芝麻、這是精米。』 同樣地，諸比丘，比丘思惟這個身體，從腳掌思惟上來及從頭髮思惟下去，這個身體由皮膚所包裹，並且充滿許多不淨之物：『在這個身體當中有頭髮、身毛、指甲、牙齒、皮膚、肌肉、筋腱、骨骼、骨髓、腎臟、心臟、肝臟、肋膜、脾臟、肺臟、腸、腸間膜、胃中物、糞便、膽汁、痰、膿、血、汗、脂肪、淚液、油脂、唾液、鼻涕、關節滑液、尿液。』 如此，他安住於觀照內在的身為身、安住於觀照外在的身為身或安住於觀照內在與外在的身為身。他安住於觀照身的生起現象、安住於觀照身的壞滅現象或安住於觀照身的生起與壞滅現象。或者他建立起『有身』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，這就是比丘安住於觀身為身的方法。 |
| 英譯(Translated from the Pali by Ven. Ānandajoti Bhikkhu)[6] | The Section about Applying the Mind to Repulsiveness [AFn27]
“There are in this body: hairs of the head, body hairs, nails, teeth, skin,
flesh, sinews, bones, bone-marrow, kidneys,
heart, liver, pleura, spleen, lungs,
intestines, mesentery, undigested food, excrement,[AFn28]
bile, phlegm, pus, blood, sweat, fat,
tears, grease, spit, mucus, synovial fluid, urine.”[AFn29]
Just as though, monks, there were a bag open at both ends, full of various kinds of grain, such as: hill rice, white rice, mung beans, kidney beans, sesame seeds, chickpeas; and a man with good vision having opened it were to reflect (thus): “This is hill rice, this is white rice, these are mung beans, these are sesame seeds, these are chickpeas”; even so, monks, a monk in regard to this very body - from the sole of the feet upwards, from the hair of the head down, bounded by the skin, and full of manifold impurities - reflects (thus): “There are in this body, hairs of the head, body hairs, nails, teeth, skin,
flesh, sinews, bones, bone-marrow, kidneys,
heart, liver, pleura, spleen, lungs,
intestines, mesentery, undigested food, excrement,
bile, phlegm, pus, blood, sweat, fat,
tears, grease, spit, mucus, synovial fluid, urine.”
* * * Thus he dwells contemplating (the nature of) the body in the body in regard to himself, or he dwells contemplating (the nature of) the body in the body in regard to others, or he dwells contemplating (the nature of) the body in the body in regard to himself and in regard to others, or he dwells contemplating the nature of origination in the body, or he dwells contemplating the nature of dissolution in the body, or he dwells contemplating the nature of origination and dissolution in the body, or else mindfulness that “there is a body” 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) the body in the body. The Section about Applying the Mind to Repulsiveness is Finished |
| 英譯(Translated from the Pali by Burma Piṭaka Association)[7] | 4. SECTION ON CONSIDERATION OF REPULSIVENESS
Just as if, bhikkhus, there were a bag with an opening at each end, and full of various kinds of grain such as hill-paddy, paddy, green gram, cow-pea, sesame and husked rice; and a man with sound eyes, having opened it, should examine and reflect on the contents thus: "This is hill-paddy, this is paddy, this is green gram, this is cow-pea, this is sesame, this is husked rice," even so, bhikkhus, the bhikkhu examines and reflects on this very body, from the soles of the feet up and from the tips of the hair down, enclosed by the skin and full of manifold impurities,[thinking thus:] "There are in this body: hair of the head,... urine." Thus he keeps his mind steadfastly on the aggregate of physical phenomena which is his body... Bhikkhus, it is also in this way that the bhikkhu keeps his mind steadfastly on the body. [End of the Section on Consideration of Repulsiveness] |
| 英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu)[8] | 377.[4] "Furthermore... just as if a sack with openings at both ends were full of various kinds of grain — wheat, rice, mung beans, kidney beans, sesame seeds, husked rice — and a man with good eyesight, pouring it out, were to reflect, 'This is wheat. This is rice. These are mung beans. These are kidney beans. These are sesame seeds. This is husked rice,' in the same way, monks, a monk reflects on this very body from the soles of the feet on up, from the crown of the head on down, surrounded by skin and full of various kinds of unclean things: 'In this body there are head hairs, body hairs, nails, teeth, skin, flesh, tendons, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, large intestines, small intestines, gorge, feces, bile, phlegm, pus, blood, sweat, fat, tears, skin-oil, saliva, mucus, fluid in the joints, urine.' "In this way he remains focused internally on the body in & of itself, or focused externally... unsustained by anything in the world. This is how a monk remains focused on the body in & of itself. |
| 英譯(Translated from the Pali by Ven. Bhikkhu Anālayo)[9] | [ANATOMICAL PARTS]
“Just as though there were a bag with an opening at both ends full of many sorts of grain, such as hill rice, red rice, beans, peas, millet, and white rice, and a man with good eyes were to open it and review it thus: ‘this is hill rice, this is red rice, these are beans, these are peas, this is millet, this is white rice’; so too he reviews this same body.… (continue as above). [REFRAIN] “In this way, in regard to the body he abides contemplating the body internally… externally…both internally and externally. He abides contemplating the nature of arising … of passing away … of both arising and passing away in the body. Mindfulness that ‘there is a body’ 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 too is how in regard to the body he abides contemplating the body. |
| 漢譯(香光書鄉編譯組，無著尊者 著)[10] | 身分
『這身體內，有頭髮、體毛、指甲、牙齒、皮膚、肌肉、筋腱、骨骼、骨髓、腎臟、心臟、肝臟、橫隔膜、脾臟、肺臟、腸、腸間膜、胃中物、糞便、膽汁、痰、膿、血、汗、脂肪、淚、油脂、唾液、鼻涕、關節滑液和尿液。』」 「就像一個兩端有開口的袋子，裝滿各種穀物，例如：山米、紅米、豆子、豌豆、小米和白米。 一個有好眼力的人如果打開袋子，而且檢視它。〔他檢視〕如下： 『這是山米；這是紅米。這些是豆子；這些是豌豆。這是小米；這是白米。』 同樣地，他也檢視這同一具身體……（ 接續如上文）。」 重誦 「以此方式，於身，他於內安住於隨觀身；……於外……於內和於外兩者……。 他安住於隨觀身體中生起的性質；……滅去的……生起和滅去兩者……。 『有個身體』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，於身，安住於隨觀身。」 |
| 巴利原典 (CSCD)[1] | Kāyānupassanā dhātumanasikārapabbaṃ
‘‘Seyyathāpi , bhikkhave, dakkho goghātako vā goghātakantevāsī vā gāviṃ vadhitvā catumahāpathe bilaso vibhajitvā nisinno assa, evameva kho, bhikkhave, bhikkhu imameva kāyaṃ yathāṭhitaṃ yathāpaṇihitaṃ dhātuso paccavekkhati – ‘atthi imasmiṃ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti. ‘‘Iti ajjhattaṃ vā kāye kāyānupassī viharati…pe… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. Dhātumanasikārapabbaṃ niṭṭhitaṃ. |
| 漢譯(莊春江 譯, 莊春江工作站)[2] | 隨觀身‧四界作意節
四界作意節終了。 |
| 漢譯(蕭式球 譯, 香港志蓮淨苑)[3] |
“比丘們，就正如一位熟練的屠夫或他的徒弟屠宰了牛隻，分開了牛的身體各部分，把牠放在廣場，然後坐下來賣。同樣地，一位比丘這樣審視身體：身體以界而建立，以界作為依靠；在這個身體之中有地界、水界、火界、風界。 “就是這樣，他如實觀察內在的身體，或如實觀察外在的身體，或如實觀察內在和外在的身體；他也可以如實觀察身體的生法，或如實觀察身體的滅法，或如實觀察身體的生滅法；他也可以持續繫念這個身體，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，這也是一位比丘如實觀察身。 |
| 漢譯(明法尊者 譯, 法雨道場)[4] | 身隨觀—界作意
|
| 漢譯(帕奧禪師弟子合譯)[5] | 戊、界分別觀（界作意）
諸比丘，就像一個熟練的屠夫或屠夫的學徒，屠宰了一頭母牛之後，將牠切成肉塊，然後坐在十字路口。 同樣地，諸比丘，無論身體如何被擺置或安放，比丘都以各種界來觀察這個身體：『在這個身體裡有地界、水界、火界、風界。』 如此，他安住於觀照內在的身為身、安住於觀照外在的身為身或安住於觀照內在與外在的身為身。他安住於觀照身的生起現象、安住於觀照身的壞滅現象或安住於觀照身的生起與壞滅現象。或者他建立起『有身』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，這就是比丘安住於觀身為身的方法。 |
| 英譯(Translated from the Pali by Ven. Ānandajoti Bhikkhu)[6] | 5. The Section about Applying the Mind to the Elements
“There are in this body, the earth element, the water element, the fire element, the wind element.” Just as though, monks, a clever butcher, or a butcher’s apprentice, after slaughtering a cow, were sitting down at a crossroads after dividing it into portions; even so, monks, a monk in regard to this very body, however placed, however disposed, reflects by way of the elements: “There are in this body, the earth element, the water element, the fire element, the wind element.” * * * Thus he dwells contemplating (the nature of) the body in the body in regard to himself, or he dwells contemplating (the nature of) the body in the body in regard to others, or he dwells contemplating (the nature of) the body in the body in regard to himself and in regard to others, or he dwells contemplating the nature of origination in the body, or he dwells contemplating the nature of dissolution in the body, or he dwells contemplating the nature of origination and dissolution in the body, or else mindfulness that “there is a body” 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) the body in the body. The Section about Applying the Mind to the Elements is Finished |
| 英譯(Translated from the Pali by Burma Piṭaka Association)[7] | 5. SECTION ON CONSIDERATION OF THE PRIMARY ELEMENTS
Just as if, bhikkhus, a skilful butcher or a butcher's apprentice, having slaughtered a cow and cut it up into portions should be sitting at the junction of four main roads,[BpitFn033] even so the bhikkhu examines and reflects on this very body in whatever position it remains or is placed, as composed of the primary elements: "There are in this body only the earth element, the water element, the fire element, and the air element." Thus he keeps his mind steadfastly on the aggregate of physical phenomena which is his body... Bhikkhus, it is also in this way that the bhikkhu keeps his mind steadfastly on the body. [End of the Section on Consideration of the Primary Elements] |
| 英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu)[8] | 378.[5] "Furthermore... just as a skilled butcher or his apprentice, having killed a cow, would sit at a crossroads cutting it up into pieces, the monk contemplates this very body — however it stands, however it is disposed — in terms of properties: 'In this body there is the earth property, the liquid property, the fire property, & the wind property.' "In this way he remains focused internally on the body in & of itself, or focused externally... unsustained by anything in the world. This is how a monk remains focused on the body in & of itself. |
| 英譯(Translated from the Pali by Ven. Bhikkhu Anālayo)[9] | [ELEMENTS]
“Just as though a skilled butcher or his apprentice had killed a cow and was seated at a crossroads with it cut up into pieces; so too he reviews this same body.… (continue as above). [REFRAIN] “In this way, in regard to the body he abides contemplating the body internally… externally…both internally and externally. He abides contemplating the nature of arising … of passing away … of both arising and passing away in the body. Mindfulness that ‘there is a body’ 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 too is how in regard to the body he abides contemplating the body. |
| 漢譯(香光書鄉編譯組，無著尊者 著)[10] | 諸界
「就像熟練的屠夫或他的學徒，在他宰殺了一頭牛之後，他坐在十字路口，與那頭牛被剁成一塊塊的〔肉〕在一起。 同樣地，他也檢視這同一具身體 …… （ 接續如上文）。」 重誦 「以此方式，於身，他於內安住於隨觀身；……於外……於內和於外兩者……。 他安住於隨觀身體中生起的性質；……滅去的……生起和滅去兩者……。 『有個身體』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，於身，安住於隨觀身。」 |
| 巴利原典 (CSCD)[1] | Kāyānupassanā navasivathikapabbaṃ
‘‘Iti ajjhattaṃ vā …pe… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. ‘‘Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ kākehi vā khajjamānaṃ kulalehi vā khajjamānaṃ gijjhehi vā khajjamānaṃ kaṅkehi vā khajjamānaṃ sunakhehi vā khajjamānaṃ byagghehi vā khajjamānaṃ dīpīhi vā khajjamānaṃ siṅgālehi vā gijjhehi vā khajjamānaṃ, suvānehi vā khajjamānaṃ, sigālehi vā khajjamānaṃ, (syā. pī.) khajjamānaṃ vividhehi vā pāṇakajātehi khajjamānaṃ. So imameva kāyaṃ upasaṃharati – ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti. ‘‘Iti ajjhattaṃ vā…pe… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. ‘‘Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhikasaṅkhalikaṃ samaṃsalohitaṃ nhārusambandhaṃ…pe… aṭṭhikasaṅkhalikaṃ nimaṃsalohitamakkhitaṃ nhārusambandhaṃ…pe… aṭṭhikasaṅkhalikaṃ apagatamaṃsalohitaṃ nhārusambandhaṃ…pe… aṭṭhikāni apagatasambandhāni apagatanhārusambandhāni (syā.) disā vidisā vikkhittāni, aññena hatthaṭṭhikaṃ aññena pādaṭṭhikaṃ aññena gopphakaṭṭhikaṃ ‘‘aññena gopphakaṭṭhika’’nti idaṃ sī. syā. pī. potthakesu natthi aññena jaṅghaṭṭhikaṃ aññena ūruṭṭhikaṃ aññena kaṭiṭṭhikaṃ aññena kaṭaṭṭhikaṃ aññena piṭṭhaṭṭhikaṃ aññena kaṇḍakaṭṭhikaṃ aññena phāsukaṭṭhikaṃ aññena uraṭṭhikaṃ aññena aṃsaṭṭhikaṃ aññena bāhuṭṭhikaṃ (syā.) aññena phāsukaṭṭhikaṃ aññena piṭṭhiṭṭhikaṃ aññena khandhaṭṭhikaṃ aññena kaṭaṭṭhikaṃ aññena piṭṭhaṭṭhikaṃ aññena kaṇḍakaṭṭhikaṃ aññena phāsukaṭṭhikaṃ aññena uraṭṭhikaṃ aññena aṃsaṭṭhikaṃ aññena bāhuṭṭhikaṃ (syā.) aññena gīvaṭṭhikaṃ aññena hanukaṭṭhikaṃ aññena dantaṭṭhikaṃ aññena sīsakaṭāhaṃ. So imameva kāyaṃ upasaṃharati – ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti. ‘‘Iti ajjhattaṃ vā …pe… viharati. ‘‘Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhikāni setāni saṅkhavaṇṇapaṭibhāgāni…pe… aṭṭhikāni puñjakitāni terovassikāni …pe… aṭṭhikāni pūtīni cuṇṇakajātāni. So imameva kāyaṃ upasaṃharati – ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti. Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati. Samudayadhammānupassī vā kāyasmiṃ viharati, vayadhammānupassī vā kāyasmiṃ viharati, samudayavayadhammānupassī vā kāyasmiṃ viharati. ‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. Navasivathikapabbaṃ niṭṭhitaṃ. Cuddasa kāyānupassanā niṭṭhitā. |
| 漢譯(莊春江 譯, 莊春江工作站)[2] | 隨觀身‧九墓地節
……（中略）比丘們！比丘這樣住於在身上隨觀身。 再者，比丘們！猶如比丘如果看見被捨棄在墓地的遺骸：被烏鴉、鷹、禿鷹、蒼鷺、狗、虎、豹、狐狼、各種生出的蟲吞食，他就此身聯想：『此身也有這樣的法，將成為這樣，未跨越這樣。』像這樣，[或住於在自己的身上隨觀身，] ……（中略）比丘們！比丘這樣住於在身上隨觀身。 再者，比丘們！猶如比丘如果看見被捨棄在墓地的遺骸：有血肉、連著筋的骨鎖，……（中略）無肉、沾血、連著筋的骨鎖，……（中略）無血肉、連著筋的骨鎖，……（中略）骨散亂地離散四處：手骨一處，腳骨一處，腳踝骨一處，小腿骨一處，大腿骨一處，腰骨一處，肋骨一處，脊椎骨一處，肩骨一處，頸骨一處，顎骨一處，齒骨一處，頭蓋骨一處，他就此身聯想：『此身也有這樣的法，將成為這樣，未跨越這樣。』像這樣，[或住於在自己的身上隨觀身，] ……（中略）比丘們！比丘這樣住於在身上隨觀身。 再者，比丘們！猶如比丘如果看見被捨棄在墓地的遺骸：類似螺貝顏色的白骨，……（中略）堆過一年的骨頭，……（中略）腐爛成粉末的骨頭，他就此身聯想：『此身也有這樣的法，將成為這樣，未跨越這樣。』像這樣，或住於在自己的身上隨觀身，或住於在外部的身上隨觀身，或住於在自己的與外部的身上隨觀身，或住於在身上隨觀集法，或住於在身上隨觀消散法，或住於在身上隨觀集法與消散法，或只為了智與憶念的程度而『有身體』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！比丘這樣住於在身上隨觀身。 九墓地節終了。 十四隨觀身終了。 |
| 漢譯(蕭式球 譯, 香港志蓮淨苑)[3] |
“就是這樣，他如實觀察內在的身體，或如實觀察外在的身體，或如實觀察內在和外在的身體；他也可以如實觀察身體的生法，或如實觀察身體的滅法，或如實觀察身體的生滅法；他也可以持續繫念這個身體，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，這也是一位比丘如實觀察身。
“就是這樣，他如實觀察內在的身體，或如實觀察外在的身體，或如實觀察內在和外在的身體；他也可以如實觀察身體的生法，或如實觀察身體的滅法，或如實觀察身體的生滅法；他也可以持續繫念這個身體，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，這也是一位比丘如實觀察身。
“就是這樣，他如實觀察內在的身體，或如實觀察外在的身體，或如實觀察內在和外在的身體；他也可以如實觀察身體的生法，或如實觀察身體的滅法，或如實觀察身體的生滅法；他也可以持續繫念這個身體，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，這也是一位比丘如實觀察身。
“就是這樣，他如實觀察內在的身體，或如實觀察外在的身體，或如實觀察內在和外在的身體；他也可以如實觀察身體的生法，或如實觀察身體的滅法，或如實觀察身體的生滅法；他也可以持續繫念這個身體，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，這也是一位比丘如實觀察身。 |
| 漢譯(明法尊者 譯, 法雨道場)[4] | 身隨觀—九種墓地觀 ﹝身隨觀—九種墓地觀之一﹞
﹝身隨觀—九種墓地觀之二﹞ 再者，諸比丘！譬如比丘應該看丟棄在墓地的屍體：被烏鴉啄，或被鷹啄，或被禿鷲啄，或被蒼鷺啄，或被狗咬，或被老虎咬，或被豹咬，或被狐狼咬，或被種種小生物咬；他這樣對這身體一起聯想：『(我)這身體也是這樣，未來會變成這樣。』這樣在身內隨觀身而住(等)，…諸比丘！就這樣比丘在身隨觀身而住。 ﹝身隨觀—九種墓地觀之三﹞ 再者，諸比丘！譬如比丘應該看丟棄在墓地的屍體：(被)筋連結的骨鏈，有肉有血；… ﹝身隨觀—九種墓地觀之四﹞ (被)筋連結的骨鏈，無肉、有血塗布；… ﹝身隨觀—九種墓地觀之五﹞ (被)筋連結的骨鏈，無肉無血；… ﹝身隨觀—九種墓地觀之六﹞ 沒有連結的骨頭，散亂在四方、四隅，手骨在另一處，足骨在另一處，足踝(ㄏㄨㄞˊ)骨在另一處，小腿骨在另一處，大腿骨在另一處，髖骨在另一處，肋骨在另一處，脊椎骨在另一處，肩骨在另一處，頸骨在另一處，顎骨在另一處，牙齒在另一處，頭顱在另一處，他這樣對這身體一起聯想：『(我)這身體也是這樣，未來會變成這樣。』這樣在身內隨觀身而住(等)，…諸比丘！就這樣比丘在身隨觀身而住。 ﹝身隨觀—九種墓地觀之七﹞ 再者，諸比丘！譬如比丘應該看丟棄在墓地的屍體：骨頭是白的，像螺的顏色，… ﹝身隨觀—九種墓地觀之八﹞ 過了一年後，骨頭混雜泥土，… ﹝身隨觀—九種墓地觀之九﹞ 骨頭腐敗，生成粉末；他這樣對這身體一起聯想：『(我)這身體也是這樣，未來會變成這樣。』 這樣在身內隨觀身而住；或在身外，在身隨觀身而住；或在身內及身外，在身隨觀身而住。在身隨觀集法而住；或在身隨觀滅法而住；或在身隨觀集法及(隨觀)滅法而住；或『身存在』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！就這樣比丘在身隨觀身而住。 |
| 漢譯(帕奧禪師弟子合譯)[5] | 己、九種墳場觀
如此，他安住於觀照內在的身為身、安住於觀照外在的身為身或安住於觀照內在與外在的身為身。他安住於觀照身的生起現象、安住於觀照身的壞滅現象或安住於觀照身的生起與壞滅現象。或者他建立起『有身』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，這就是比丘安住於觀身為身的方法。 再者，諸比丘，比丘在墳場中見到被丟棄的屍體，被烏鴉、老鷹、禿鷹、蒼鷺、狗、老虎、豹、豺狼或各種蟲所噉食。他拿自己的身體來和那具屍體作比較，內心思惟著：『確實地，我的身體也具有同樣的本質，它將會變成那樣，如此的下場是無法避免的。』 如此，他安住於觀照內在的身為身、安住於觀照外在的身為身或安住於觀照內在與外在的身為身。他安住於觀照身的生起現象、安住於觀照身的壞滅現象或安住於觀照身的生起與壞滅現象。或者他建立起『有身』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，這就是比丘安住於觀身為身的方法。 再者，諸比丘，比丘在墳場中見到被丟棄的屍體，已經變成只剩下（一些）血肉附著的一具骸骨，依靠筋腱而連結在一起。他拿自己的身體來和那具屍體作比較，內心思惟著：『確實地，我的身體也具有同樣的本質，它將會變成那樣，如此的下場是無法避免的。』 如此，他安住於觀照內在的身為身、安住於觀照外在的身為身或安住於觀照內在與外在的身為身。他安住於觀照身的生起現象、安住於觀照身的壞滅現象或安住於觀照身的生起與壞滅現象。或者他建立起『有身』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，這就是比丘安住於觀身為身的方法。 再者，諸比丘，比丘在墳場中見到被丟棄的屍體，已經變成一具沒有肉而只有血跡漫塗的骸骨，依靠筋腱而連結在一起。他拿自己的身體來和那具屍體作比較，內心思惟著：『確實地，我的身體也具有同樣的本質，它將會變成那樣，如此的下場是無法避免的。』 如此，他安住於觀照內在的身為身、安住於觀照外在的身為身或安住於觀照內在與外在的身為身。他安住於觀照身的生起現象、安住於觀照身的壞滅現象或安住於觀照身的生起與壞滅現象。或者他建立起『有身』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，這就是比丘安住於觀身為身的方法。 再者，諸比丘，比丘在墳場中見到被丟棄的屍體，已經變成沒有血肉的骸骨，依靠筋腱而連結在一起。他拿自己的身體來和那具屍體作比較，內心思惟著：『確實地，我的身體也具有同樣的本質，它將會變成那樣，如此的下場是無法避免的。』 如此，他安住於觀照內在的身為身、安住於觀照外在的身為身或安住於觀照內在與外在的身為身。他安住於觀照身的生起現象、安住於觀照身的壞滅現象或安住於觀照身的生起與壞滅現象。或者他建立起『有身』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，這就是比丘安住於觀身為身的方法。 再者，諸比丘，比丘在墳場中見到被丟棄的屍體，已經變成分散在各處的骨頭：這裡一塊手骨、那裡一塊腳骨、這裡一塊腳踝骨，那裡一塊小腿骨、這裡一塊大腿骨、那裡一塊髖骨、這裡一塊肋骨、那裡一塊背骨、這裡一塊胸骨、那裡一塊頸椎骨、這裡一塊下顎骨、那裡一塊牙齦骨、這裡是頭蓋骨。他拿自己的身體來和那具屍體作比較，內心思惟著：『確實地，我的身體也具有同樣的本質，它將會變成那樣，如此的下場是無法避免的。』 如此，他安住於觀照內在的身為身、安住於觀照外在的身為身或安住於觀照內在與外在的身為身。他安住於觀照身的生起現象、安住於觀照身的壞滅現象或安住於觀照身的生起與壞滅現象。或者他建立起『有身』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，這就是比丘安住於觀身為身的方法。 再者，諸比丘，比丘在墳場中見到被丟棄的屍體，已經變成貝殼色的白骨。他拿自己的身體來和那具屍體作比較，內心思惟著：『確實地，我的身體也具有同樣的本質，它將會變成那樣，如此的下場是無法避免的。』 如此，他安住於觀照內在的身為身、安住於觀照外在的身為身或安住於觀照內在與外在的身為身。他安住於觀照身的生起現象、安住於觀照身的壞滅現象或安住於觀照身的生起與壞滅現象。或者他建立起『有身』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，這就是比丘安住於觀身為身的方法。 再者，諸比丘，比丘在墳場中見到被丟棄的屍體，已變成經過一年以上的一堆骨頭。他拿自己的身體來和那具屍體作比較，內心思惟著：『確實地，我的身體也具有同樣的本質，它將會變成那樣，如此的下場是無法避免的。』 如此，他安住於觀照內在的身為身、安住於觀照外在的身為身或安住於觀照內在與外在的身為身。他安住於觀照身的生起現象、安住於觀照身的壞滅現象或安住於觀照身的生起與壞滅現象。或者他建立起『有身』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，這就是比丘安住於觀身為身的方法。 再者，諸比丘，比丘在墳場中見到被丟棄的屍體，骨頭已經腐朽成骨粉。他拿自己的身體來和那具屍體作比較，內心思惟著：『確實地，我的身體也具有同樣的本質，它將會變成那樣，如此的下場是無法避免的。』 如此，他安住於觀照內在的身為身、安住於觀照外在的身為身或安住於觀照內在與外在的身為身。他安住於觀照身的生起現象、安住於觀照身的壞滅現象或安住於觀照身的生起與壞滅現象。或者他建立起『有身』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，這就是比丘安住於觀身為身的方法。 |
| 英譯(Translated from the Pali by Ven. Ānandajoti Bhikkhu)[6] | The Section about the Nine Charnel Grounds The First Charnel Ground
* * * Thus he dwells contemplating (the nature of) the body in the body in regard to himself, or he dwells contemplating (the nature of) the body in the body in regard to others, or he dwells contemplating (the nature of) the body in the body in regard to himself and in regard to others, or he dwells contemplating the nature of origination in the body, or he dwells contemplating the nature of dissolution in the body, or he dwells contemplating the nature of origination and dissolution in the body, or else mindfulness that “there is a body” 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) the body in the body. (The First Charnel Ground) The Second Charnel Ground Moreover, monks, it’s as if a monk might see a body thrown into a charnel ground, being eaten by crows, or being eaten by hawks, or being eaten by vultures, or being eaten by dogs, or being eaten by jackals,[AFn33] or being eaten by various kinds of worms. He then compares it with his very own body (thinking): “This body also has such a nature, has such a constitution, has not gone beyond this.” * * * Thus he dwells contemplating (the nature of) the body in the body in regard to himself, or he dwells contemplating (the nature of) the body in the body in regard to others, or he dwells contemplating (the nature of) the body in the body in regard to himself and in regard to others, or he dwells contemplating the nature of origination in the body, or he dwells contemplating the nature of dissolution in the body, or he dwells contemplating the nature of origination and dissolution in the body, or else mindfulness that “there is a body” 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) the body in the body. (The Second Charnel Ground) The Third Charnel Ground Moreover, monks, it’s as if a monk might see a body thrown into a charnel ground, a skeleton, with flesh and blood, bound together by tendons. He then compares it with his very own body (thinking): “This body also has such a nature, has such a constitution, has not gone beyond this.” * * * Thus he dwells contemplating (the nature of) the body in the body in regard to himself, or he dwells contemplating (the nature of) the body in the body in regard to others, or he dwells contemplating (the nature of) the body in the body in regard to himself and in regard to others, or he dwells contemplating the nature of origination in the body, or he dwells contemplating the nature of dissolution in the body, or he dwells contemplating the nature of origination and dissolution in the body, or else mindfulness that “there is a body” 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) the body in the body. (The Third Charnel Ground) The Fourth Charnel Ground Moreover, monks, it’s as if a monk might see a body thrown into a charnel ground, a skeleton, without flesh, smeared with blood, bound together by tendons. He then compares it with his very own body (thinking): “This body also has such a nature, has such a constitution, has not gone beyond this.” * * * Thus he dwells contemplating (the nature of) the body in the body in regard to himself, or he dwells contemplating (the nature of) the body in the body in regard to others, or he dwells contemplating (the nature of) the body in the body in regard to himself and in regard to others, or he dwells contemplating the nature of origination in the body, or he dwells contemplating the nature of dissolution in the body, or he dwells contemplating the nature of origination and dissolution in the body, or else mindfulness that “there is a body” 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) the body in the body. (The Fourth Charnel Ground) The Fifth Charnel Ground Moreover, monks, it’s as if a monk might see a body thrown into a charnel ground, a skeleton, no longer having flesh and blood, bound together by tendons. He then compares it with his very own body (thinking): “This body also has such a nature, has such a constitution, has not gone beyond this.” * * * Thus he dwells contemplating (the nature of) the body in the body in regard to himself, or he dwells contemplating (the nature of) the body in the body in regard to others, or he dwells contemplating (the nature of) the body in the body in regard to himself and in regard to others, or he dwells contemplating the nature of origination in the body, or he dwells contemplating the nature of dissolution in the body, or he dwells contemplating the nature of origination and dissolution in the body, or else mindfulness that “there is a body” 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) the body in the body. (The Fifth Charnel Ground) The Sixth Charnel Ground Moreover, monks, it’s as if a monk might see a body thrown into a charnel ground, with bones no longer bound together, scattered in all directions,[AFn34] with a hand-bone here, with a foot-bone there, with a knee-bone here, with a thigh-bone there, with a hip-bone here, with a bone of the back there, with the skull here.[AFn35] He then compares it with his very own body (thinking): “This body also has such a nature, has such a constitution, has not gone beyond this.” * * * Thus he dwells contemplating (the nature of) the body in the body in regard to himself, or he dwells contemplating (the nature of) the body in the body in regard to others, or he dwells contemplating (the nature of) the body in the body in regard to himself and in regard to others, or he dwells contemplating the nature of origination in the body, or he dwells contemplating the nature of dissolution in the body, or he dwells contemplating the nature of origination and dissolution in the body, or else mindfulness that “there is a body” 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) the body in the body. (The Sixth Charnel Ground) The Seventh Charnel Ground Moreover, monks, it’s as if a monk might see a body thrown into a charnel ground, having white bones, like the colour of a conch. He then compares it with his very own body (thinking): “This body also has such a nature, has such a constitution, has not gone beyond this.” * * * Thus he dwells contemplating (the nature of) the body in the body in regard to himself, or he dwells contemplating (the nature of) the body in the body in regard to others, or he dwells contemplating (the nature of) the body in the body in regard to himself and in regard to others, or he dwells contemplating the nature of origination in the body, or he dwells contemplating the nature of dissolution in the body, or he dwells contemplating the nature of origination and dissolution in the body, or else mindfulness that “there is a body” 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) the body in the body. (The Seventh Charnel Ground) The Eighth Charnel Ground Moreover, monks, it’s as if a monk might see a body thrown into a charnel ground, a heap of bones more than a year old. He then compares it with his very own body (thinking): “This body also has such a nature, has such a constitution, has not gone beyond this.” * * * Thus he dwells contemplating (the nature of) the body in the body in regard to himself, or he dwells contemplating (the nature of) the body in the body in regard to others, or he dwells contemplating (the nature of) the body in the body in regard to himself and in regard to others, or he dwells contemplating the nature of origination in the body, or he dwells contemplating the nature of dissolution in the body, or he dwells contemplating the nature of origination and dissolution in the body, or else mindfulness that “there is a body” 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) the body in the body. (The Eighth Charnel Ground) The Ninth Charnel Ground Moreover, monks, it’s as if a monk might see a body thrown into a charnel ground, rotten bones that have become like powder. He then compares it with his very own body (thinking): “This body also has such a nature, has such a constitution, has not gone beyond this.” * * * Thus he dwells contemplating (the nature of) the body in the body in regard to himself, or he dwells contemplating (the nature of) the body in the body in regard to others, or he dwells contemplating (the nature of) the body in the body in regard to himself and in regard to others, or he dwells contemplating the nature of origination in the body, or he dwells contemplating the nature of dissolution in the body, or he dwells contemplating the nature of origination and dissolution in the body, or else mindfulness that “there is a body” 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) the body in the body. (The Ninth Charnel Ground) The Fourteen Contemplations of the Body are Finished |
| 英譯(Translated from the Pali by Burma Piṭaka Association)[7] | 6. SECTION ON NINE KINDS OF CORPSES
Thus he keeps his mind steadfastly on the aggregate of physical phenomena which is his body... Bhikkhus, it is also in this way that the bhikkhu keeps his mind steadfastly on the body. And again, bhikkhus, as if the bhikkhu is seeing a body abandoned in the charnel-ground, being devoured by crows, being devoured by hawks, being devoured by vultures, being devoured by herons, being devoured by dogs, being devoured by tigers, being devoured by leopards, being devoured by jackals, or being devoured by various kinds of worms, he applies this perception to his own body thus: "Indeed, this body of mine, too, is of the same nature; it will become like that: it cannot escape such a fate." Thus he keeps his mind steadfastly on the aggregate of physical phenomena which is his body... Bhikkhus, it is also in this way that the bhikkhu keeps his mind steadfastly on the body. And again, bhikkhus, as if the bhikkhu is seeing a body abandoned in the charnel-ground — reduced to a skeleton held together by the tendons, with some flesh and blood still adhering to it... reduced to a skeleton held together by the tendons, blood-besmeared, fleshless... reduced to a skeleton still held together by the tendons, without flesh and blood... reduced to loose bones scattered in all directions — at one place bones of a hand, at another place bones of a foot, at another place ankle-bones, at another place shin-bones, at another place thigh-bones, at another place hip-bones, at another place rib-bones, at another place spinal-bones, at another place shoulder-bones, at another place neck-bones, at another place the jawbone, at another place the teeth, at another place the skull he a applies this perception to his own body thus: "Indeed, this body of mine. too, is of the same nature; it will become like that; it cannot escape such a fate." Thus he keeps his mind steadfastly on the aggregate of physical phenomena which is his body... Bhikkhus, it is also in this way that the bhikkhu keeps his mind steadfastly on the body. And again, bhikkhus, as if the bhikkhu is seeing a body abandoned in the charnel-ground — reduced to bleached bones of conch-like color... reduced to bones more than a year old, lying in a heap... reduced to rotted bones, crumbling to dust, he then applies this perception to his own body thus: "Indeed, this body of mine, too, is of the same nature; it will become like that; it cannot escape such a fate." Thus he keeps his mind steadfastly on the aggregate of physical phenomena which is his.[BpitFn034] Occasionally he realizes that the aggregate of physical phenomena[BpitFn035] of others must be of a similar nature. Because of this realization, he can be said to keep his mind steadfastly on the aggregate of physical phenomena of others. In this way, he is considered to keep his mind steadfastly on the aggregate of physical phenomena which is his[BpitFn036] or which is that of others. When he gains more concentration, he perceives the cause and the actual appearing of the aggregate of physical phenomena. He also perceives the cause and the actual dissolution of the aggregate of physical phenomena. He also perceives both the actual appearing and the actual dissolution of the aggregate of physical phenomena with their causes.[BpitFn037] And further, the bhikkhu is firmly mindful of the fact that there is only the aggregate of physical phenomena.[BpitFn038] That mindfulness is solely for gaining insights[BpitFn039] 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 in this way that the bhikkhu keeps his mind steadfastly on the body perceiving its true nature. Thus he keeps his mind steadfastly on the aggregate of physical phenomena which is his.[BpitFn040] Occasionally he realizes that the aggregate of physical phenomena which is the body of others must be of a similar nature. Because of this realization, he can be said to keep his mind steadfastly on the aggregate of physical phenomena of others. In this way, he is considered to keep his mind steadfastly on the aggregate of physical phenomena which is his own body or which is that of others. When he gains more concentration, he perceives the cause and the actual appearing of the aggregate of physical phenomena. He also perceives the cause and the actual dissolution of the aggregate of physical phenomena. He also perceives both the actual appearing and the actual dissolution of the aggregate of physical phenomena with their causes. And further, the bhikkhu is firmly mindful of the fact that there is only the aggregate of physical phenomena.[BpitFn041] That mindfulness is solely for gaining insights[BpitFn042] 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 in this way that the bhikkhu keeps his mind steadfastly on the body perceiving its true nature. [End of the Section on Nine Kinds of Corpses] [End of the Fourteen Ways[BpitFn043]_ of Perception of the True Nature of the Body.] |
| 英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu)[8] | 379.[6] "Furthermore, as if he were to see a corpse cast away in a charnel ground — one day, two days, three days dead — bloated, livid, & festering, he applies it to this very body, 'This body, too: Such is its nature, such is its future, such its unavoidable fate'... "Or again, as if he were to see a corpse cast away in a charnel ground, picked at by crows, vultures, & hawks, by dogs, hyenas, & various other creatures... a skeleton smeared with flesh & blood, connected with tendons... a fleshless skeleton smeared with blood, connected with tendons... a skeleton without flesh or blood, connected with tendons... bones detached from their tendons, scattered in all directions — here a hand bone, there a foot bone, here a shin bone, there a thigh bone, here a hip bone, there a back bone, here a rib, there a breast bone, here a shoulder bone, there a neck bone, here a jaw bone, there a tooth, here a skull... the bones whitened, somewhat like the color of shells... piled up, more than a year old... decomposed into a powder: He applies it to this very body, 'This body, too: Such is its nature, such is its future, such its unavoidable fate.' "In this way he remains focused internally on the body in & of itself, or externally on the body in & of itself, or both internally & externally on the body in & of itself. Or he remains focused on the phenomenon of origination with regard to the body, on the phenomenon of passing away with regard to the body, or on the phenomenon of origination & passing away with regard to the body. Or his mindfulness that 'There is a body' is maintained to the extent of knowledge & remembrance. And he remains independent, unsustained by (not clinging to) anything in the world. This is how a monk remains focused on the body in & of itself. |
| 英譯(Translated from the Pali by Ven. Bhikkhu Anālayo)[9] | [CORPSE IN DECAY]
[REFRAIN] “In this way, in regard to the body he abides contemplating the body internally… externally…both internally and externally. He abides contemplating the nature of arising … of passing away … of both arising and passing away in the body. Mindfulness that ‘there is a body’ 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 too is how in regard to the body he abides contemplating the body. |
| 漢譯(香光書鄉編譯組，無著尊者 著)[10] | 腐屍
他將〔自己〕這同一具身體，與〔所見的死屍〕比較：這身體也具有同樣的特性，它將會像〔上述〕那樣，它是無法免除那樣的命運的。」[AnālFn02] 重誦 「以此方式，於身，他於內安住於隨觀身；……於外……於內和於外兩者……。 他安住於隨觀身體中生起的性質；……滅去的……生起和滅去兩者……。 『有個身體』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，於身，安住於隨觀身。」 |
| 巴利原典 (CSCD)[1] | Vedanānupassanā
Vedanānupassanā niṭṭhitā. |
| 漢譯(莊春江 譯, 莊春江工作站)[2] | 隨觀受
隨觀受終了。 |
| 漢譯(蕭式球 譯, 香港志蓮淨苑)[3] |
“比丘們，一位比丘當感受樂受的時候，知道自己在感受樂受；當感受苦受的時候，知道自己在感受苦受；當感受不苦不樂受的時候，知道自己在感受不苦不樂受。 “當感受物質樂受的時候，知道自己在感受物質的樂受；當感受心靈樂受的時候，知道自己在感受心靈的樂受。當感受物質苦受的時候，知道自己在感受物質的苦受；當感受心靈苦受的時候，知道自己在感受心靈的苦受。當感受物質不苦不樂受的時候，知道自己在感受物質的不苦不樂受；當感受心靈不苦不樂受的時候，知道自己在感受心靈的不苦不樂受。 “就是這樣，他如實觀察內在的感受，或如實觀察外在的感受，或如實觀察內在和外在的感受；他也可以如實觀察感受的生法，或如實觀察感受的滅法，或如實觀察感受的生滅法；他也可以持續繫念這個感受，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受了。 |
| 漢譯(明法尊者 譯, 法雨道場)[4] | ﹝受隨觀﹞
比丘感受樂受時，他詳知︰『我感受樂受』；感受苦受時，他詳知︰『我感受苦受』；感受不苦不樂受時，他詳知︰『我感受不苦不樂受』。 感受有污染的樂受時，他詳知︰『我感受有污染的樂受』；感受無污染的樂受時，他詳知︰『我感受無污染的樂受』；感受有污染的苦受時，他詳知︰『我感受有污染的苦受。』 感受無污染的苦受時，他詳知︰『我感受無污染的苦受』，感受有污染的不苦不樂受時，他詳知︰『我感受有污染的不苦不樂受。』感受無污染的不苦不樂受時，他詳知︰『我感受無污染的不苦不樂受。』 這樣在身內，在諸感受隨觀諸感受而住；或在身外，在諸感受隨觀諸感受而住；或在身內及身外，在諸感受隨觀諸感受而住。或在諸感受隨觀集法而住；或在諸感受隨觀滅法而住；或在諸感受隨觀集法及滅法而住，『感受存在』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！就這樣比丘在諸感受隨觀諸感受而住。 |
| 漢譯(帕奧禪師弟子合譯)[5] | 受念處（受隨觀念處）
在此，諸比丘，感到樂受時，比丘了知：『我感到樂受。』感到苦受時，他了知：『我感到苦受。』感到不苦不樂受時他了知：『我感到不苦不樂受。』感到有愛染的樂受時，他了知：『我感到有愛染的樂受。』感到沒有愛染的樂受時，他了知：『我感到沒有愛染的樂受。』感到有愛染的苦受時，他了知：『我感到有愛染的苦受。』感到沒有愛染的苦受時，他了知：『我感到沒有愛染的苦受。』感到有愛染的不苦不樂受時，他了知：『我感到有愛染的不苦不樂受。』感到沒有愛染的不苦不樂受時，他了知：『我感到沒有愛染的不苦不樂受。』 如此，他安住於觀照內在的受為受、安住於觀照外在的受為受或安住於觀照內在與外在的受為受。他安住於觀照受的生起現象、安住於觀照受的壞滅現象或安住於觀照受的生起與壞滅現象。或者他建立起『有受』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，這就是比丘安住於觀受為受的方法。 |
| 英譯(Translated from the Pali by Ven. Ānandajoti Bhikkhu)[6] | Contemplation of Feelings
Here, monks, a monk when experiencing a pleasant feeling knows “I experience a pleasant feeling”; or, when experiencing an unpleasant feeling he knows “I experience an unpleasant feeling”; or, when experiencing a neither-unpleasant-nor-pleasant feeling[AFn36] he knows “I experience a neither-unpleasant-nor-pleasant feeling”.[AFn37] Or, when experiencing a sensual pleasant[AFn38] feeling he knows “I experience a sensual pleasant feeling”; or, when experiencing a spiritual pleasant feeling he knows “I experience a spiritual pleasant feeling”; or, when experiencing a sensual unpleasant[AFn39] feeling he knows “I experience a sensual unpleasant feeling”; or, when experiencing a spiritual unpleasant feeling he knows “I experience a spiritual unpleasant feeling”; or, when experiencing a sensual neither-unpleasant-nor-pleasant[AFn40] feeling he knows “I experience a sensual neither-unpleasant-nor-pleasant feeling”; or, when experiencing a spiritual neither-unpleasant-nor-pleasant feeling he knows “I experience an spiritual neither-unpleasant-nor-pleasant feeling”. * * * Thus he dwells contemplating (the nature of) feelings in feelings in regard to himself, or he dwells contemplating (the nature of) feelings in feelings in regard to others, or he dwells contemplating (the nature of) feelings in feelings in regard to himself and in regard to others, or he dwells contemplating the nature of origination in the feelings, or he dwells contemplating the nature of dissolution in the feelings, or he dwells contemplating the nature of origination and dissolution in the feelings, or else mindfulness that “there are feelings” 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) feelings in feelings. Contemplation of Feelings is Finished |
| 英譯(Translated from the Pali by Burma Piṭaka Association)[7] | Perception of the True Nature of the Sensation
Bhikkhus, the bhikkhu who follows my Teaching, when experiencing a pleasant sensation, knows that a pleasant sensation is experienced; or when experiencing an unpleasant sensation, knows that an unpleasant sensation is experienced; or when experiencing a sensation neither pleasant nor unpleasant, knows that a sensation neither pleasant nor unpleasant is experienced. When experiencing a pleasant sensation associated with sensual desires, he knows that a pleasant sensation associated with sensual desires is experienced; or when experiencing a pleasant sensation not associated with sensual desires, he knows that a pleasant sensation not associated with sensual desires is experienced; when experiencing an unpleasant sensation associated with sensual desires, he knows that an unpleasant sensation associated with sensual desires is experienced; or when experiencing an unpleasant sensation not associated with sensual desires, he knows that an unpleasant sensation not associated with sensual desires is experienced; when experiencing a sensation neither pleasant nor unpleasant associated with sensual desires, he knows that a sensation neither pleasant nor unpleasant associated with sensual desires is experienced; or when experiencing a sensation neither pleasant nor unpleasant not associated with sensual desires, he knows that a sensation neither pleasant nor unpleasant not associated with sensual desires is experienced. Thus he keeps his mind steadfastly on sensation, vedanā experienced by himself.[BpitFn045] Occasionally he realizes that sensation experienced by others must be of a similar nature. Because of this realization, he can be said to keep his mind steadfastly on sensation experienced by others. In this way, he is considered to keep his mind steadfastly on sensation experienced by himself or by others. When he gains more concentration, he perceives the cause and the actual appearing of sensation. He also perceives the cause and the actual dissolution of sensation. He also perceives both the actual appearing and the actual dissolution of sensation, with their causes.[BpitFn046] And further, the bhikkhu is firmly mindful of the fact that there is only sensation.[BpitFn047] 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 sensation perceiving its true nature. [End of "Perception of the True Nature of Sensation"] |
| 英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu)[8] | (B. Feelings)
"When feeling a painful feeling of the flesh, he discerns, 'I am feeling a painful feeling of the flesh.' When feeling a painful feeling not of the flesh, he discerns, 'I am feeling a painful feeling not of the flesh.' When feeling a pleasant feeling of the flesh, he discerns, 'I am feeling a pleasant feeling of the flesh.' When feeling a pleasant feeling not of the flesh, he discerns, 'I am feeling a pleasant feeling not of the flesh.' When feeling a neither-painful-nor-pleasant feeling of the flesh, he discerns, 'I am feeling a neither-painful-nor-pleasant feeling of the flesh.' When feeling a neither-painful-nor-pleasant feeling not of the flesh, he discerns, 'I am feeling a neither-painful-nor-pleasant feeling not of the flesh.' "In this way he remains focused internally on feelings in & of themselves, or externally on feelings in & of themselves, or both internally & externally on feelings in & of themselves. Or he remains focused on the phenomenon of origination with regard to feelings, on the phenomenon of passing away with regard to feelings, or on the phenomenon of origination & passing away with regard to feelings. Or his mindfulness that 'There are feelings' is maintained to the extent of knowledge & remembrance. And he remains independent, unsustained by (not clinging to) anything in the world. This is how a monk remains focused on feelings in & of themselves. |
| 英譯(Translated from the Pali by Ven. Bhikkhu Anālayo)[9] | [FEELINGS]
“Here, when feeling a pleasant feeling, he knows ‘I feel a pleasant feeling’; when feeling an unpleasant feeling, he knows ‘I feel an unpleasant feeling’; when feeling a neutral feeling, he knows ‘I feel a neutral feeling.’ “When feeling a worldly pleasant feeling, he knows ‘I feel a worldly pleasant feeling’; when feeling an unworldly pleasant feeling, he knows ‘I feel an unworldly pleasant feeling’; when feeling a worldly unpleasant feeling, he knows ‘I feel a worldly unpleasant feeling’; when feeling an unworldly unpleasant feeling, he knows ‘I feel an unworldly unpleasant feeling’; when feeling a worldly neutral feeling, he knows ‘I feel a worldly neutral feeling’; when feeling an unworldly neutral feeling, he knows ‘I feel an unworldly neutral feeling.’ [REFRAIN] “In this way, in regard to feelings he abides contemplating feelings internally … externally … internally and externally. He abides contemplating the nature of arising…of passing away…of both arising and passing away in feelings. Mindfulness that ‘there is feeling’ 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 feelings he abides contemplating feelings. |
| 漢譯(香光書鄉編譯組，無著尊者 著)[10] | 諸受
「在此〔修法中〕， 當感覺到樂受時，他知道：『我感覺到樂受』； 當感覺到苦受時，他知道：『我感覺到苦受』； 當感覺到不苦不樂受時，他知道：『我感覺到不苦不樂受。』」 「當感覺到世俗的樂受時，他知道：『我感覺到世俗的樂受』； 當感覺到非世俗的樂受時，他知道：『我感覺到非世俗的樂受。』 當感覺到世俗的苦受時，他知道：『我感覺到世俗的苦受』； 當感覺到非世俗的苦受時，他知道：『我感覺到非世俗的苦受。』 當感覺到世俗的不苦不樂受時，他知道：『我感覺到世俗的不苦不樂受』； 當感覺到非世俗的不苦不樂受時，他知道：『我感覺到非世俗的不苦不樂受。』」 重誦 「以此方式，於諸受，他於內安住於隨觀諸受；……於外……於內和於外……。 他安住於隨觀諸受中生起的性質；……滅去的……生起和滅去兩者……。 『有受』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，於諸受，安住於隨觀諸受。」 |
| 巴利原典 (CSCD)[1] | Cittānupassanā
Cittānupassanā niṭṭhitā. |
| 漢譯(莊春江 譯, 莊春江工作站)[2] | 隨觀心
隨觀心終了。 |
| 漢譯(蕭式球 譯, 香港志蓮淨苑)[3] |
“比丘們，一位比丘內心有貪欲時，知道自己內心有貪欲；內心沒有貪欲時，知道自己內心沒有貪欲。 “內心有瞋恚時，知道自己內心有瞋恚；內心沒有瞋恚時，知道自己內心沒有瞋恚。 “內心有愚癡時，知道自己內心有愚癡；內心沒有愚癡時，知道自己內心沒有愚癡。 “內心集中時，知道自己內心集中；內心不集中時，知道自己內心不集中。 “內心廣大時，知道自己內心廣大；內心不廣大時，知道自己內心不廣大。 “內心高尚時，知道自己內心高尚；內心不高尚時，知道自己內心不高尚。 “內心有定時，知道自己內心有定；內心沒有定時，知道自己內心沒有定。 “內心解脫時，知道自己內心解脫；內心不解脫時，知道自己內心不解脫。 “就是這樣，他如實觀察內在的心，或如實觀察外在的心，或如實觀察內在和外在的心；他也可以如實觀察心的生法，或如實觀察心的滅法，或如實觀察心的生滅法；他也可以持續繫念這個心，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心了。 |
| 漢譯(明法尊者 譯, 法雨道場)[4] | ﹝心隨觀﹞
在這裡，諸比丘！ 比丘心有染，他詳知︰『心有染』；心離染，他詳知︰『心離染』；
心有瞋，他詳知︰『心有瞋』；心離瞋，他詳知︰『心離瞋』；
心有癡，他詳知︰『心有癡』；心離癡，他詳知︰『心離癡』；
心昏昧[MettFn12]，他詳知︰『心昏昧』；心散亂，他詳知︰『心散亂』；
廣大心，他詳知︰『廣大心』；無廣大心，他詳知︰『無廣大心』；
有上心，他詳知︰『有上心』；無上心，他詳知︰『無上心』；
心定，他詳知︰『心定』；心未定，他詳知︰『心未定』；
心解脫，他詳知︰『心解脫』； 心未解脫，他詳知︰『心未解脫』。
這樣在身內，在心隨觀心而住；在身外，在心隨觀心而住；在身內及身外，在心隨觀心而住。在心隨觀集法而住，在心隨觀滅法而住；在心隨觀集法及滅法而住，『心存在』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！就這樣比丘在心隨觀心而住。 |
| 漢譯(帕奧禪師弟子合譯)[5] | 心念處（心隨觀念處）
在此，諸比丘，比丘了知有貪欲的心為有貪欲的心，了知沒有貪欲的心為沒有貪欲的心；了知有瞋恨的心為有瞋恨的心，了知沒有瞋恨的心為沒有瞋恨的心；了知有愚痴的心為有愚痴的心，了知沒有愚痴的心為沒有愚痴的心；了知收縮的心為收縮的心，了知散亂的心為散亂的心；了知廣大的心為廣大的心，了知不廣大的心為不廣大的心；了知有上的心為有上的心，了知無上的心為無上的心；了知專一的心為專一的心，了知不專一的心為不專一的心；了知解脫的心為解脫的心，了知未解脫的心為未解脫的心。 如此，他安住於觀照內在的心為心、安住於觀照外在的心為心或安住於觀照內在與外在的心為心。他安住於觀照心的生起現象、安住於觀照心的壞滅現象或安住於觀照心的生起與壞滅現象。或者他建立起『有心』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，這就是比丘安住於觀心為心的方法。 |
| 英譯(Translated from the Pali by Ven. Ānandajoti Bhikkhu)[6] | Contemplation of the Mind
Here, monks, a monk when a mind has passion knows “the mind has passion”,[AFn41] or when a mind is without passion he knows “the mind is without passion”;[AFn42]
or when a mind has hate he knows “the mind has hate”,
or when a mind is without hate he knows “the mind is without hate”;
or when a mind has delusion he knows “the mind has delusion”,
or when a mind is without delusion he knows “the mind is without delusion”;
or when a mind is collected he knows “the mind is collected”,
or when a mind is scattered he knows “the mind is scattered”;[AFn43]
or when a mind has become very great he knows “the mind has become very great”,
or when a mind has not become very great he knows “the mind has not become very great”;[AFn44]
or when a mind is surpassable he knows “the mind is surpassable”,
or when a mind is unsurpassable he knows “the mind is unsurpassable”;
or when a mind is concentrated he knows “the mind is concentrated”,
or when a mind is not concentrated he knows “the mind is not concentrated”;[AFn45]
or when a mind is liberated he knows “the mind is liberated”,
or when a mind is not liberated he knows “the mind is not liberated”.[AFn46]
Thus he dwells contemplating (the nature of) the mind in the mind in regard to himself, or he dwells contemplating (the nature of) the mind in the mind in regard to others, or he dwells contemplating (the nature of) the mind in the mind in regard to himself and in regard to others, or he dwells contemplating the nature of origination in the mind, or he dwells contemplating the nature of dissolution in the mind, or he dwells contemplating the nature of origination and dissolution in the mind, or else mindfulness that “there is a mind” 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 (the nature of) the mind in the mind. Contemplation of the Mind is Finished |
| 英譯(Translated from the Pali by Burma Piṭaka Association)[7] | Perception of the True Nature of Mind
Bhikkhus, the bhikkhu following my Teaching knows[BpitFn049] the mind accompanied by passion,[BpitFn050] as 'Mind with passion'; he knows the mind unaccompanied by passion, as 'Mind without passion'; he also knows the mind accompanied by anger,[BpitFn051] as 'Mind with anger'; he also knows the mind unaccompanied by anger, as 'Mind without anger'; he also knows the mind accompanied by bewilderment,[BpitFn052] as 'Mind with bewilderment'; he also knows the mind unaccompanied by bewilderment, as 'Mind without bewilderment'; he also knows the indolent state of mind,[BpitFn053] as 'Indolent state of mind'; he also knows the distracted state of mind,[BpitFn054] as 'Distracted state of mind'; he also knows the developed state of mind,[BpitFn055] as 'Developed state of mind'; he also knows the undeveloped state of mind,[BpitFn056] as 'Undeveloped state of mind': he also knows the inferior state of mind, as 'Inferior state of mind'; he also knows the superior state of mind,[BpitFn057] as 'Superior state of mind'; he also knows the mind in a state of concentration,[BpitFn058] as 'Mind in a state of concentration'; he also knows the mind not in a state of concentration,[BpitFn059] as 'Mind not in a state of concentration'; he also knows 'the liberated state of mind,[BpitFn060] as 'Liberated state of mind'; he also knows the unliberated state of mind,[BpitFn061] as 'Unliberated state of mind'. Thus the bhikkhu concentrates steadfastly on his own mind.[BpitFn062] Occasionally he realizes that the mind of others must be of a similar nature. Because of this realization, he can be said to concentrate steadfastly on the mind of others. In this way, he is considered to concentrate steadfastly on his own mind or on the mind of others. When he gains more concentration, he perceives the cause and the actual appearing of the mind. He also perceives the cause and the actual dissolution of the mind. He also perceives both the actual appearing and the actual dissolution of the mind, with their causes.[BpitFn063] And further, the bhikkhu is firmly mindful of the fact that there is only Mind (without soul or atta). 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 concentrates steadfastly on the mind perceiving its true nature. [End of "Perception of the True Nature of Mind"] |
| 英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu)[8] | (C. Mind)
"When the mind is restricted, he discerns that the mind is restricted. When the mind is scattered, he discerns that the mind is scattered. When the mind is enlarged, he discerns that the mind is enlarged. When the mind is not enlarged, he discerns that the mind is not enlarged. When the mind is surpassed, he discerns that the mind is surpassed. When the mind is unsurpassed, he discerns that the mind is unsurpassed. When the mind is concentrated, he discerns that the mind is concentrated. When the mind is not concentrated, he discerns that the mind is not concentrated. When the mind is released, he discerns that the mind is released. When the mind is not released, he discerns that the mind is not released. "In this way he remains focused internally on the mind in & of itself, or externally on the mind in & of itself, or both internally & externally on the mind in & of itself. Or he remains focused on the phenomenon of origination with regard to the mind, on the phenomenon of passing away with regard to the mind, or on the phenomenon of origination & passing away with regard to the mind. Or his mindfulness that 'There is a mind' is maintained to the extent of knowledge & remembrance. And he remains independent, unsustained by (not clinging to) anything in the world. This is how a monk remains focused on the mind in & of itself. |
| 英譯(Translated from the Pali by Ven. Bhikkhu Anālayo)[9] | [MIND]
“Here he knows a lustful mind to be ‘lustful’, and a mind without lust to be ‘without lust’; he knows an angry mind to be ‘angry’, and a mind without anger to be ‘without anger’; he knows a deluded mind to be ‘deluded’, and a mind without delusion to be ‘without delusion’; he knows a contracted mind to be ‘contracted’, and a distracted mind to be ‘distracted’; he knows a great mind to be ‘great’, and a narrow mind to be ‘narrow’; he knows a surpassable mind to be ‘surpassable’, and an unsurpassable mind to be ‘unsurpassable’; he knows a concentrated mind to be ‘concentrated’, and an unconcentrated mind to be unconcentrated’; he knows a liberated mind to be ‘liberated’, and an unliberated mind to be ‘unliberated.’ [REFRAIN] “In this way, in regard to the mind he abides contemplating the mind internally … externally … internally and externally. He abides contemplating the nature of arising…of passing away…of both arising and passing away in regard to the mind. Mindfulness that ‘there is a mind’ 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 the mind he abides contemplating the mind. |
| 漢譯(香光書鄉編譯組，無著尊者 著)[10] | 心
「在此〔修法中〕， 他知道：有貪的心是『貪的』；無貪的心是『無貪的』。 他知道：有瞋的心是『瞋的』；無瞋的心是『無瞋的』。 他知道：有痴的心是『痴的』；無痴的心是『無痴的』。 他知道：蜷縮的心是『蜷縮的』；散亂的心是『散亂的』。 他知道：廣大的心是『廣大的』；狹小的心是『狹小的』。 他知道：可被超越的心是『可被超越的』；無可被超越的心是『無可被超越的』。 他知道：有定的心是『定的』；無定的心是『無定的』。 他知道：解脫的心是『已解脫的』；未解脫的心是『未解脫的』。」 重誦 「以此方式，於心，他於內安住於隨觀心；……於外……於內和於外……。 他安住於隨觀心中生起的性質；……滅去的……生起和滅去兩者……。 『有個心』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，於心，安住於隨觀心。」 |
| 巴利原典 (CSCD)[1] | Dhammānupassanā nīvaraṇapabbaṃ
‘‘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. |
| 漢譯(莊春江 譯, 莊春江工作站)[2] | 隨觀法‧蓋節
蓋節終了。 |
| 漢譯(蕭式球 譯, 香港志蓮淨苑)[3] |
“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。 |
| 漢譯(明法尊者 譯, 法雨道場)[4] | ﹝法隨觀—﹝五﹞蓋﹞
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。 |
| 漢譯(帕奧禪師弟子合譯)[5] | 法念處（法隨觀念處）
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。 |
| 英譯(Translated from the Pali by Ven. Ānandajoti Bhikkhu)[6] | Contemplation of (the Nature of) Things The Section about the 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 |
| 英譯(Translated from the Pali by Burma Piṭaka Association)[7] | Perception of the True Nature of Dhamma 1. SECTION ON THE HINDRANCES
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] |
| 英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu)[8] | (D. Mental Qualities)
[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. |
| 英譯(Translated from the Pali by Ven. Bhikkhu Anālayo)[9] | [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. |
| 漢譯(香光書鄉編譯組，無著尊者 著)[10] | 諸蓋
「在此〔修法中〕，於諸法，他依五蓋安住於隨觀諸法。
並且，於諸法，他如何依五蓋安住於隨觀諸法？」
「如果感官的慾望在他之內現前，他知道：『我之內有感官的慾望』；
如果感官的慾望未在他之內現前，他知道：『我之內無感官的慾望。』
而且，他知道：未生起的感官慾望如何生起；已生起的感官慾望如何斷除；
以及如何防止已斷除的感官慾望在未來生起。」
「如果瞋怒在他之內現前，他知道：『我之內有瞋怒』；
如果瞋怒未在他之內現前，他知道：『我之內無瞋怒。』
而且，他知道：未生起的瞋怒如何生起；已生起的瞋怒如何斷除；
以及如何防止已斷除的瞋怒在未來生起。」
「如果昏沉和嗜睡在他之內現前，他知道：『我之內有昏沉和嗜睡』；
如果昏沉和嗜睡未在他之內現前，他知道：『我之內無昏沉和嗜睡。』
而且，他知道：未生起的昏沉和嗜睡如何生起；已生起的昏沉和嗜睡如何斷除；
以及如何防止已斷除的昏沉和嗜睡在未來生起。」
「如果掉舉和憂悔在他之內現前，他知道：『我之內有掉舉和憂悔』；
如果掉舉和憂悔未在他之內現前，他知道：『我之內無掉舉和憂悔。』
而且，他知道：未生起的掉舉和憂悔如何生起；已生起的掉舉和憂悔如何斷除；
以及如何防止已斷除的掉舉和憂悔在未來生起。」
「如果疑惑在他之內現前，他知道：『我之內有疑惑』；
如果疑惑未在他之內現前，他知道：『我之內無疑惑。』
而且，他知道：未生起的疑惑如何生起；已生起的疑惑如何斷除；
以及如何防止已斷除的疑惑在未來生起。」
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，依五蓋安住於隨觀諸法。」 |
| 巴利原典 (CSCD)[1] | Dhammānupassanā khandhapabbaṃ
Khandhapabbaṃ niṭṭhitaṃ. |
| 漢譯(莊春江 譯, 莊春江工作站)[2] | 隨觀法‧蘊節
蘊節終了。 |
| 漢譯(蕭式球 譯, 香港志蓮淨苑)[3] |
“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。 |
| 漢譯(明法尊者 譯, 法雨道場)[4] | ﹝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。 |
| 漢譯(帕奧禪師弟子合譯)[5] | 乙、五取蘊
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。 |
| 英譯(Translated from the Pali by Ven. Ānandajoti Bhikkhu)[6] | The Section on the Constituents (of Mind & Matter)
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 |
| 英譯(Translated from the Pali by Burma Piṭaka Association)[7] | 2. SECTION ON THE FIVE KHANDHAS
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] |
| 英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu)[8] |
"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. |
| 英譯(Translated from the Pali by Ven. Bhikkhu Anālayo)[9] | [AGGREGATES]
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. |
| 漢譯(香光書鄉編譯組，無著尊者 著)[10] | 諸蘊
並且，於諸法，他如何依五取蘊安住於隨觀諸法？」
「在此〔修法中〕，他知道：
『色是這樣；它的生起是這樣；它的滅去是這樣。
受是這樣；它的生起是這樣；它的滅去是這樣。
想是這樣；它的生起是這樣；它的滅去是這樣。
諸行是這樣；它們的生起是這樣；它們的滅去是這樣。
識是這樣；它的生起是這樣；它的滅去是這樣。』」
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。」 |
| 巴利原典 (CSCD)[1] | Dhammānupassanā āyatanapabbaṃ
‘‘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. |
| 漢譯(莊春江 譯, 莊春江工作站)[2] | 隨觀法‧處節
處節終了。 |
| 漢譯(蕭式球 譯, 香港志蓮淨苑)[3] |
“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。 |
| 漢譯(明法尊者 譯, 法雨道場)[4] | ﹝法隨觀—﹝十二﹞處﹞
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。 |
| 漢譯(帕奧禪師弟子合譯)[5] | 丙、十二處
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。 |
| 英譯(Translated from the Pali by Ven. Ānandajoti Bhikkhu)[6] | The Section on the Sense-Spheres
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 |
| 英譯(Translated from the Pali by Burma Piṭaka Association)[7] | 3. SECTION ON THE TWELVE SENSE-BASES
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 |
| 英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu)[8] |
"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. |
| 英譯(Translated from the Pali by Ven. Bhikkhu Anālayo)[9] | [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. |
| 漢譯(香光書鄉編譯組，無著尊者 著)[10] | 諸入處
「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。」 |
| 巴利原典 (CSCD)[1] | Dhammānupassanā bojjhaṅgapabbaṃ
‘‘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.) |
| 漢譯(莊春江 譯, 莊春江工作站)[2] | 隨觀法‧覺支節
覺支節終了。 |
| 漢譯(蕭式球 譯, 香港志蓮淨苑)[3] |
“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。 |
| 漢譯(明法尊者 譯, 法雨道場)[4] | ﹝法隨觀—﹝七﹞覺支﹞
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。 |
| 漢譯(帕奧禪師弟子合譯)[5]_或在(七覺支) | 丁、七覺支
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。 |
| 英譯(Translated from the Pali by Ven. Ānandajoti Bhikkhu)[6] | The Section about the Factors of Awakening
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 |
| 英譯(Translated from the Pali by Burma Piṭaka Association)[7] | 4. SECTION ON BOJJHAṄGĀ[BpitFn079]
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] |
| 英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu)[8] |
"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. |
| 英譯(Translated from the Pali by Ven. Bhikkhu Anālayo)[9] | [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. |
| 漢譯(香光書鄉編譯組，無著尊者 著)[10] | 諸覺支
「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。」 |
| 巴利原典 (CSCD)[1] | Dhammānupassanā saccapabbaṃ
Paṭhamabhāṇavāro niṭṭhito. |
| 漢譯(莊春江 譯, 莊春江工作站)[2] | 隨觀法‧諦節
初誦品終了。 |
| 漢譯(蕭式球 譯, 香港志蓮淨苑)[3] |
“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。 |
| 漢譯(明法尊者 譯, 法雨道場)[4] | ﹝法隨觀—﹝四﹞諦﹞
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』。 |
| 漢譯(帕奧禪師弟子合譯)[5] | 戊、四聖諦
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。』 |
| 英譯(Translated from the Pali by Ven. Ānandajoti Bhikkhu)[6] | The Section about the Four Truths
And how, monks, does a monk dwell contemplating (the nature of) things in (various) things, in the Four Noble Truths? Here, monks, a monk knows as it really is “this is Suffering”,
he knows as it really is “this is the Origination of Suffering”,
he knows as it really is “this is the Cessation of Suffering”,
he knows as it really is “this is the Practice Leading to the Cessation of Suffering”.[AFn64]
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| 英譯(Translated from the Pali by Burma Piṭaka Association)[7] | 5. SECTION 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] |
| 英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu)[8] |
|
| 英譯(Translated from the Pali by Ven. Bhikkhu Anālayo)[9] | [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.’ |
| 漢譯(香光書鄉編譯組，無著尊者 著)[10] | 諸聖諦
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。』」 |
| 巴利原典 (CSCD)[1] | Dukkhasaccaniddeso
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| 漢譯(莊春江 譯, 莊春江工作站)[2] | 苦諦的說明
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| 漢譯(蕭式球 譯, 香港志蓮淨苑)[3] |
“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。 |
| 漢譯(明法尊者 譯, 法雨道場)[4] | (苦諦解說)
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| 漢譯(帕奧禪師弟子合譯)[5] | 一、苦諦
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。 |
| 英譯(Translated from the Pali by Ven. Ānandajoti Bhikkhu)[6] | The Truth of Suffering [AFn65]
Birth is suffering
also old age is suffering
also death is suffering
also grief, lamentation, pain, sorrow, and despair, is suffering
also being joined to what is not liked is suffering,
also being parted from what is liked is suffering,[AFn67]
also not to obtain that which one longs for is suffering
in brief, the five constituents (of mind and body) that provide fuel for attachment are suffering.[AFn68]
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| 英譯(Translated from the Pali by Burma Piṭaka Association)[7] | Exposition of the Noble Truth of Dukkha
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. |
| 英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu)[8] |
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| 英譯(Translated from the Pali by Ven. Bhikkhu Anālayo)[9] |
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| 漢譯(香光書鄉編譯組，無著尊者 著)[10] |
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| 巴利原典 (CSCD)[1] |
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| 漢譯(莊春江 譯, 莊春江工作站)[2] |
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| 漢譯(蕭式球 譯, 香港志蓮淨苑)[3] |
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| 漢譯(明法尊者 譯, 法雨道場)[4] |
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| 漢譯(帕奧禪師弟子合譯)[5] |
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| 英譯(Translated from the Pali by Ven. Ānandajoti Bhikkhu)[6] |
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. |
| 英譯(Translated from the Pali by Burma Piṭaka Association)[7] |
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| 英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu)[8] |
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| 英譯(Translated from the Pali by Ven. Bhikkhu Anālayo)[9] |
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| 漢譯(香光書鄉編譯組，無著尊者 著)[10] |
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| 巴利原典 (CSCD)[1] |
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| 漢譯(莊春江 譯, 莊春江工作站)[2] |
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| 漢譯(蕭式球 譯, 香港志蓮淨苑)[3] |
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| 漢譯(明法尊者 譯, 法雨道場)[4] |
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| 漢譯(帕奧禪師弟子合譯)[5] |
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| 英譯(Translated from the Pali by Ven. Ānandajoti Bhikkhu)[6] |
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. |
| 英譯(Translated from the Pali by Burma Piṭaka Association)[7] |
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| 英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu)[8] |
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| 英譯(Translated from the Pali by Ven. Bhikkhu Anālayo)[9] |
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| 漢譯(香光書鄉編譯組，無著尊者 著)[10] |
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| 巴利原典 (CSCD)[1] |
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| 漢譯(莊春江 譯, 莊春江工作站)[2] |
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| 漢譯(蕭式球 譯, 香港志蓮淨苑)[3] |
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| 漢譯(明法尊者 譯, 法雨道場)[4] |
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| 漢譯(帕奧禪師弟子合譯)[5] |
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| 英譯(Translated from the Pali by Ven. Ānandajoti Bhikkhu)[6] |
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. |
| 英譯(Translated from the Pali by Burma Piṭaka Association)[7] |
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| 英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu)[8] |
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| 英譯(Translated from the Pali by Ven. Bhikkhu Anālayo)[9] |
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| 漢譯(香光書鄉編譯組，無著尊者 著)[10] |
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| 巴利原典 (CSCD)[1] |
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| 漢譯(莊春江 譯, 莊春江工作站)[2] |
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| 漢譯(蕭式球 譯, 香港志蓮淨苑)[3] |
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| 漢譯(明法尊者 譯, 法雨道場)[4] |
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| 漢譯(帕奧禪師弟子合譯)[5] |
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| 英譯(Translated from the Pali by Ven. Ānandajoti Bhikkhu)[6] |
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. |
| 英譯(Translated from the Pali by Burma Piṭaka Association)[7] |
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| 英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu)[8] |
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| 英譯(Translated from the Pali by Ven. Bhikkhu Anālayo)[9] |
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| 漢譯(香光書鄉編譯組，無著尊者 著)[10] |
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| 巴利原典 (CSCD)[1] |
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| 漢譯(莊春江 譯, 莊春江工作站)[2] |
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| 漢譯(蕭式球 譯, 香港志蓮淨苑)[3] |
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| 漢譯(明法尊者 譯, 法雨道場)[4] |
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| 漢譯(帕奧禪師弟子合譯)[5] |
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| 英譯(Translated from the Pali by Ven. Ānandajoti Bhikkhu)[6] |
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. |
| 英譯(Translated from the Pali by Burma Piṭaka Association)[7] |
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| 英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu)[8] |
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| 英譯(Translated from the Pali by Ven. Bhikkhu Anālayo)[9] |
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| 漢譯(香光書鄉編譯組，無著尊者 著)[10] |
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| 巴利原典 (CSCD)[1] |
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| 漢譯(莊春江 譯, 莊春江工作站)[2] |
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| 漢譯(蕭式球 譯, 香港志蓮淨苑)[3] |
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| 漢譯(明法尊者 譯, 法雨道場)[4] |
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| 漢譯(帕奧禪師弟子合譯)[5] |
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| 英譯(Translated from the Pali by Ven. Ānandajoti Bhikkhu)[6] | 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. |
| 英譯(Translated from the Pali by Burma Piṭaka Association)[7] |
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| 英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu)[8] |
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| 英譯(Translated from the Pali by Ven. Bhikkhu Anālayo)[9] |
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| 漢譯(香光書鄉編譯組，無著尊者 著)[10] |
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| 巴利原典 (CSCD)[1] |
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| 漢譯(莊春江 譯, 莊春江工作站)[2] |
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| 漢譯(蕭式球 譯, 香港志蓮淨苑)[3] |
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| 漢譯(明法尊者 譯, 法雨道場)[4] |
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| 漢譯(帕奧禪師弟子合譯)[5] |
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| 英譯(Translated from the Pali by Ven. Ānandajoti Bhikkhu)[6] |
That, monks, which is mental pain, mental disagreeableness, pain born of contact with the mind, disagreeable feeling: this, monks, is called sorrow. |
| 英譯(Translated from the Pali by Burma Piṭaka Association)[7] |
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| 英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu)[8] |
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| 英譯(Translated from the Pali by Ven. Bhikkhu Anālayo)[9] |
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| 漢譯(香光書鄉編譯組，無著尊者 著)[10] |
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| 巴利原典 (CSCD)[1] |
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| 漢譯(莊春江 譯, 莊春江工作站)[2] |
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| 漢譯(蕭式球 譯, 香港志蓮淨苑)[3] |
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| 漢譯(明法尊者 譯, 法雨道場)[4] |
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| 漢譯(帕奧禪師弟子合譯)[5] |
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| 英譯(Translated from the Pali by Ven. Ānandajoti Bhikkhu)[6] |
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. |
| 英譯(Translated from the Pali by Burma Piṭaka Association)[7] |
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| 英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu)[8] |
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| 英譯(Translated from the Pali by Ven. Bhikkhu Anālayo)[9] |
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| 漢譯(香光書鄉編譯組，無著尊者 著)[10] |
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| 巴利原典 (CSCD)[1] |
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| 漢譯(莊春江 譯, 莊春江工作站)[2] |
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| 漢譯(蕭式球 譯, 香港志蓮淨苑)[3] |
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| 漢譯(明法尊者 譯, 法雨道場)[4] |
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| 漢譯(帕奧禪師弟子合譯)[5] |
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| 英譯(Translated from the Pali by Ven. Ānandajoti Bhikkhu)[6] |
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. |
| 英譯(Translated from the Pali by Burma Piṭaka Association)[7] |
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| 英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu)[8] |
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| 英譯(Translated from the Pali by Ven. Bhikkhu Anālayo)[9] |
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| 漢譯(香光書鄉編譯組，無著尊者 著)[10] |
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| 巴利原典 (CSCD)[1] |
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| 漢譯(莊春江 譯, 莊春江工作站)[2] |
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| 漢譯(蕭式球 譯, 香港志蓮淨苑)[3] |
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| 漢譯(明法尊者 譯, 法雨道場)[4] |
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| 漢譯(帕奧禪師弟子合譯)[5] |
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| 英譯(Translated from the Pali by Ven. Ānandajoti Bhikkhu)[6] |
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. |
| 英譯(Translated from the Pali by Burma Piṭaka Association)[7] |
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| 英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu)[8] |
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| 英譯(Translated from the Pali by Ven. Bhikkhu Anālayo)[9] |
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| 漢譯(香光書鄉編譯組，無著尊者 著)[10] |
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| 巴利原典 (CSCD)[1] |
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| 漢譯(莊春江 譯, 莊春江工作站)[2] |
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| 漢譯(蕭式球 譯, 香港志蓮淨苑)[3] |
“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。 |
| 漢譯(明法尊者 譯, 法雨道場)[4] |
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。 |
| 漢譯(帕奧禪師弟子合譯)[5] |
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。 |
| 英譯(Translated from the Pali by Ven. Ānandajoti Bhikkhu)[6] |
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. |
| 英譯(Translated from the Pali by Burma Piṭaka Association)[7] |
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| 英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu)[8] |
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| 英譯(Translated from the Pali by Ven. Bhikkhu Anālayo)[9] |
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| 漢譯(香光書鄉編譯組，無著尊者 著)[10] |
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| 巴利原典 (CSCD)[1] |
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| 漢譯(莊春江 譯, 莊春江工作站)[2] |
比丘們！這被稱為苦聖諦。 |
| 漢譯(蕭式球 譯, 香港志蓮淨苑)[3] |
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| 漢譯(明法尊者 譯, 法雨道場)[4] |
諸比丘！這被稱為苦聖諦。 |
| 漢譯(帕奧禪師弟子合譯)[5] |
諸比丘，這稱為苦聖諦 |
| 英譯(Translated from the Pali by Ven. Ānandajoti Bhikkhu)[6] |
They are as follows: the form constituent that is fuel for attachment
the feelings constituent that is fuel for attachment
the perceptions constituent that is fuel for attachment
the (mental) processes constituent that is fuel for attachment
the consciousness constituent that is fuel for attachment.
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. |
| 英譯(Translated from the Pali by Burma Piṭaka Association)[7] |
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| 英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu)[8] |
"This is called the noble truth of stress. |
| 英譯(Translated from the Pali by Ven. Bhikkhu Anālayo)[9] |
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| 漢譯(香光書鄉編譯組，無著尊者 著)[10] |
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| 巴利原典 (CSCD)[1] | Samudayasaccaniddeso
‘‘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. |
| 漢譯(莊春江 譯, 莊春江工作站)[2] | 集諦的說明
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。 |
| 漢譯(蕭式球 譯, 香港志蓮淨苑)[3] |
“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。 |
| 漢譯(明法尊者 譯, 法雨道場)[4] | (集諦解說)
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。 |
| 漢譯(帕奧禪師弟子合譯)[5] | 二、集諦
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。 |
| 英譯(Translated from the Pali by Ven. Ānandajoti Bhikkhu)[6] | The Truth of Origination
It is that craving which leads to the continuation of existence, which is connected with enjoyment and passion, greatly enjoying this and
that, as follows:
craving in regard to sense pleasures
craving in regard to the continuation of existence[AFn72]
craving in regard to the discontinuation of existence.[AFn73]
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 the eye is likeable and pleasing - here this craving when it is arising arises, here when settling it settles.[AFn77]
In the world the ear is likeable and pleasing - here this craving when it is arising arises, here when settling it settles.
In the world the nose is likeable and pleasing - here this craving when it is arising arises, here when settling it settles.
In the world the tongue is likeable and pleasing - here this craving when it is arising arises, here when settling it settles.
In the world the body is likeable and pleasing - here this craving when it is arising arises, here when settling it settles.
In the world the mind is likeable and pleasing - here this craving when it is arising arises, here when settling it settles.
* * * 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. |
| 英譯(Translated from the Pali by Burma Piṭaka Association)[7] | Exposition of the Noble Truth of the Origin of Dukkha
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. |
| 英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu)[8] |
"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. |
| 英譯(Translated from the Pali by Ven. Bhikkhu Anālayo)[9] |
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| 漢譯(香光書鄉編譯組，無著尊者 著)[10] |
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| 巴利原典 (CSCD)[1] | Nirodhasaccaniddeso
‘‘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. |
| 漢譯(莊春江 譯, 莊春江工作站)[2] | 滅諦的說明
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。 |
| 漢譯(蕭式球 譯, 香港志蓮淨苑)[3] |
“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。 |
| 漢譯(明法尊者 譯, 法雨道場)[4] | (滅諦解說)
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。 |
| 漢譯(帕奧禪師弟子合譯)[5] | 三、滅諦
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。 |
| 英譯(Translated from the Pali by Ven. Ānandajoti Bhikkhu)[6] | The Truth of Cessation
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. |
| 英譯(Translated from the Pali by Burma Piṭaka Association)[7] | Exposition of the Noble Truth of the Cessation of Dukkha
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. |
| 英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu)[8] |
"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. |
| 英譯(Translated from the Pali by Ven. Bhikkhu Anālayo)[9] |
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| 漢譯(香光書鄉編譯組，無著尊者 著)[10] |
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| 巴利原典 (CSCD)[1] | Maggasaccaniddeso
‘‘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. |
| 漢譯(莊春江 譯, 莊春江工作站)[2] | 道諦的說明
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。 |
| 漢譯(蕭式球 譯, 香港志蓮淨苑)[3] |
“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。 |
| 漢譯(明法尊者 譯, 法雨道場)[4] | (道諦解說)
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。 |
| 漢譯(帕奧禪師弟子合譯)[5] | 四、道諦
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。 |
| 英譯(Translated from the Pali by Ven. Ānandajoti Bhikkhu)[6] | The Truth of the Path
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? That, monks, which is knowledge about suffering
knowledge about the origination of suffering
knowledge about the cessation of suffering
knowledge about the practice leading to the cessation of suffering.
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? Refraining from false speech
refraining from malicious speech
refraining from rough speech
refraining from frivolous talk.[AFn83]
This, monks, is called right speech. Now what, monks, is right action? Refraining from killing living creatures
refraining from taking what has not been given
refraining from sexual misconduct.[AFn84]
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. * * * |
| 英譯(Translated from the Pali by Burma Piṭaka Association)[7] | Exposition of the Noble Truth ot the Path Leading to the Cessation of Dukkha
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. |
| 英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu)[8] |
"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 |
| 英譯(Translated from the Pali by Ven. Bhikkhu Anālayo)[9] |
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| 漢譯(香光書鄉編譯組，無著尊者 著)[10] |
|
| 巴利原典 (CSCD)[1] |
Saccapabbaṃ niṭṭhitaṃ. Dhammānupassanā niṭṭhitā. |
| 漢譯(莊春江 譯, 莊春江工作站)[2] |
諦節終了。 隨觀法終了。 |
| 漢譯(蕭式球 譯, 香港志蓮淨苑)[3] |
|
| 漢譯(明法尊者 譯, 法雨道場)[4] |
|
| 漢譯(帕奧禪師弟子合譯)[5] |
|
| 英譯(Translated from the Pali by Ven. Ānandajoti Bhikkhu)[6] |
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 |
| 英譯(Translated from the Pali by Burma Piṭaka Association)[7] |
[End of the Section on the Noble Truths] [End of "Perception of the True Nature of Dhamma"] |
| 英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu)[8] |
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| 英譯(Translated from the Pali by Ven. Bhikkhu Anālayo)[9] | [REFRAIN]
“That is how in regard to dhammas he abides contemplating dhammas in terms of the four noble truths. |
| 漢譯(香光書鄉編譯組，無著尊者 著)[10] | 重誦
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。」 |
| 巴利原典 (CSCD)[1] |
‘‘Tiṭṭhantu, bhikkhave, sattavassāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya cha vassāni…pe… pañca vassāni… cattāri vassāni… tīṇi vassāni… dve vassāni… ekaṃ vassaṃ… tiṭṭhatu, bhikkhave, ekaṃ vassaṃ. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya sattamāsāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ diṭṭheva dhamme aññā; sati vā upādisese anāgāmitā. ‘‘Tiṭṭhantu , bhikkhave, satta māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya cha māsāni…pe… pañca māsāni… cattāri māsāni… tīṇi māsāni … dve māsāni… ekaṃ māsaṃ… aḍḍhamāsaṃ… tiṭṭhatu, bhikkhave, aḍḍhamāso. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya sattāhaṃ, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ diṭṭheva dhamme aññā; sati vā upādisese anāgāmitāti. |
| 漢譯(莊春江 譯, 莊春江工作站)[2] |
比丘們！別說七年，比丘們！如果任何人在這四念住上這麼修習六年，……（中略）五年……四年……三年……二年……一年……比丘們！別說一年，比丘們！如果任何人在這四念住上這麼修習七個月，二果其中之一果應該可以被預期：當生完全智，或當存在有餘依時，為不還者狀態。比丘們！別說七個月，比丘們！如果任何人在這四念住上這麼修習六個月，……（中略）五個月，……四個月，……三個月，……二個月，……一個月，……半個月，……比丘們！別說半個月，比丘們！如果任何人在這四念住上這麼修習七天，對他來說，二果其中之一果應該可以被預期：當生完全智，或當存在有餘依時，為不還者狀態。 |
| 漢譯(蕭式球 譯, 香港志蓮淨苑)[3] |
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| 漢譯(明法尊者 譯, 法雨道場)[4] |
諸比丘！且置 [MettFn28] 七年；諸比丘！任何人凡是確實能這樣修習四念住六年者…五年…四年…三年…二年…一年，諸比丘！且置一年；諸比丘！任何人凡是確實能這樣修習四念住七個月者，那兩(種)果其中之一的果，可被預期：在這一生中是完全智；或是有餘依的不還果。諸比丘！任何人凡是確實能這樣修習四念住六月…五月…四月…三月…二月…一月…半月…，諸比丘！且置半月。諸比丘！任何人凡是確實能這樣修習四念住七日者，那兩(種)果其中之一的果，可被預期：在這一生中是完全智；或是有餘依的不還果。 |
| 漢譯(帕奧禪師弟子合譯)[5] | 修行念處的成果
不用說七年，諸比丘，如此修行四念處六年的人，可望得到兩種成果之一：今生證得阿羅漢果；若還有煩惱未盡的話，則證得阿那含果。 不用說六年，諸比丘……
不用說五年，諸比丘……
不用說四年，諸比丘……
不用說三年，諸比丘……
不用說二年，諸比丘……
不用說一年，諸比丘，如此修行四念處七個月的人，可望得到兩種成果之一：今生證得阿羅漢果；若還有煩惱未盡的話，則證得阿那含果。
不用說七個月，諸比丘……
不用說六個月，諸比丘……
不用說五個月，諸比丘……
不用說四個月，諸比丘……
不用說三個月，諸比丘……
不用說二個月，諸比丘……
不用說一個月，諸比丘……
不用說半個月，諸比丘，如此修行四念處七天的人，可望得到兩種成果之一：今生證得阿羅漢果；若還有煩惱未盡的話，則證得阿那含果。
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| 英譯(Translated from the Pali by Ven. Ānandajoti Bhikkhu)[6] | The Advantages of Developing the Ways of Attending to Mindfulness
Let alone seven years, monks, whoever should develop these four ways of attending to mindfulness in this way for six years for him, out of two results, a particular result is to be expected final knowledge in this very life; or, there being some attachment remaining, the state of non-returner. Let alone six years, monks, whoever should develop these four ways of attending to mindfulness in this way for five years for him, out of two results, a particular result is to be expected: final knowledge in this very life; or, there being some attachment remaining, the state of non-returner. Let alone five years, monks, whoever should develop these four ways of attending to mindfulness in this way for four years for him, out of two results, a particular result is to be expected final knowledge in this very life; or, there being some attachment remaining, the state of non-returner. Let alone four years, monks, whoever should develop these four ways of attending to mindfulness in this way for three years for him, out of two results, a particular result is to be expected final knowledge in this very life; or, there being some attachment remaining, the state of non-returner. Let alone three years, monks, whoever should develop these four ways of attending to mindfulness in this way for two years for him, out of two results, a particular result is to be expected: final knowledge in this very life; or, there being some attachment remaining, the state of non-returner. Let alone two years, monks, whoever should develop these four ways of attending to mindfulness in this way for one year for him, out of two results, a particular result is to be expected final knowledge in this very life; or, there being some attachment remaining, the state of non-returner. Let alone one year, monks, whoever should develop these four ways of attending to mindfulness in this way for seven months for him, out of two results, a particular result is to be expected final knowledge in this very life; or, there being some attachment remaining, the state of non-returner. Let alone seven months, monks, whoever should develop these four ways of attending to mindfulness in this way for six months for him, out of two results, a particular result is to be expected final knowledge in this very life; or, there being some attachment remaining, the state of non-returner. Let alone six months, monks, whoever should develop these four ways of attending to mindfulness in this way for five months for him, out of two results, a particular result is to be expected final knowledge in this very life; or, there being some attachment remaining, the state of non-returner. Let alone five months, monks, whoever should develop these four ways of attending to mindfulness in this way for four months for him, out of two results, a particular result is to be expected final knowledge in this very life; or, there being some attachment remaining, the state of non-returner. Let alone four months, monks, whoever should develop these four ways of attending to mindfulness in this way for three months for him, out of two results, a particular result is to be expected final knowledge in this very life; or, there being some attachment remaining, the state of non-returner. Let alone three months, monks, whoever should develop these four ways of attending to mindfulness in this way for two months for him, out of two results, a particular result is to be expected final knowledge in this very life; or, there being some attachment remaining, the state of non-returner. Let alone two months, monks, whoever should develop these four ways of attending to mindfulness in this way for one month for him, out of two results, a particular result is to be expected final knowledge in this very life; or, there being some attachment remaining, the state of non-returner. Let alone a month, monks, whoever should develop these four ways of attending to mindfulness in this way for half a month for him, out of two results, a particular result is to be expected final knowledge in this very life; or, there being some attachment remaining, the state of non-returner. Let alone half a month, monks, whoever should develop these four ways of attending to mindfulness in this way for seven days for him, out of two results, a particular result is to be expected final knowledge in this very life; or, there being some attachment remaining, the state of non-returner. |
| 英譯(Translated from the Pali by Burma Piṭaka Association)[7] |
Let alone seven years, bhikkhus, whosoever practises these four methods of Steadfast Mindfulness in this manner for six years... for five years... for four years... for three years... for two years... for one year Let alone one year, bhikkhus, whosoever practises these four methods of Steadfast Mindfulness in this manner for seven months, one of two results is to be certainly expected in him: arahatship in this very existence, or if there yet be any trace of Clinging left, the state of an anāgāmi. Let alone seven months, bhikkhus, whosoever practises these four methods of Steadfast Mindfulness in this manner for six months... for five months... for four months... for three months... for two months... for one month... for half-a-month... Let alone half-a-month, bhikkhus, whosoever practises these four methods of Steadfast Mindfulness in this manner for seven days, one of two results is to be certainly expected in him: arahatship in this very existence, or if there yet be any trace of Clinging left, the state of an anāgāmi. |
| 英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu)[8] | (E. Conclusion )
"Let alone seven years. If anyone would develop these four frames of reference in this way for six years... five... four... three... two years... one year... seven months... six months... five... four... three... two months... one month... half a month, one of two fruits can be expected for him: either gnosis right here & now, or — if there be any remnant of clinging-sustenance — non-return. "Let alone half a month. If anyone would develop these four frames of reference in this way for seven days, one of two fruits can be expected for him: either gnosis right here & now, or — if there be any remnant of clinging-sustenance — non-return. |
| 英譯(Translated from the Pali by Ven. Bhikkhu Anālayo)[9] | [ PREDICTION ]
|
| 漢譯(香光書鄉編譯組，無著尊者 著)[10] | 預告
何況七年……六年……五年……四年……三年……二年……一年……七個月……六個月……五個月……四個月……三個月……二個月……一個月……半個月……如果任何人，以這樣的方式發展這些四念住七天，他可期待兩種果位之一：或者，當下〔證得〕究竟智；或者，如果還有絲毫的執著，〔則得〕不還果。」 |
| 巴利原典 (CSCD)[1] |
Mahāsatipaṭṭhānasuttaṃ niṭṭhitaṃ navamaṃ. |
| 漢譯(莊春江 譯, 莊春江工作站)[2] |
這就是世尊所說，那些悅意的比丘歡喜世尊所說。 念住大經第九終了。 |
| 漢譯(蕭式球 譯, 香港志蓮淨苑)[3] |
世尊說了以上的話後，比丘對世尊的說話心感高興，滿懷歡喜。 大念處經完 |
| 漢譯(明法尊者 譯, 法雨道場)[4] |
世尊說了這。那些滿意的諸比丘，全然歡喜世尊之所說。 |
| 漢譯(帕奧禪師弟子合譯)[5] |
世尊如此開示之後，諸比丘對世尊的話感到愉悅與歡喜。 |
| 英譯(Translated from the Pali by Ven. Ānandajoti Bhikkhu)[6] |
The Gracious One said this, and those monks were uplifted and greatly rejoiced in what was said by the Gracious One. The Advantages of Developing the Ways of Attending to Mindfulness is Finished The Long Discourse about the Ways of Attending to Mindfulness is Finished |
| 英譯(Translated from the Pali by Burma Piṭaka Association)[7] |
Thus spoke the Bhagava. Delighted, the bhikkhus received the words of the Buddha with respectful appreciation. |
| 英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu)[8] |
That is what the Blessed One said. Gratified, the monks delighted in the Blessed One's words. |
| 英譯(Translated from the Pali by Ven. Bhikkhu Anālayo)[9] |
[DIRECT PATH] “Monks, this is the direct path for the purification of beings, for the surmounting of sorrow and lamentation, for the disappearance of dukkha and discontent, for acquiring the true method, for the realization of Nibbãna, namely, the four satipaììhãnas.” That is what the Blessed One said. The monks were satisfied and delighted in the Blessed One’s words. |
| 漢譯(香光書鄉編譯組，無著尊者 著)[10] | 405. 因此，所宣說的正是關於這一點： 直接之道 「比丘們啊！這是直接之道─為了眾生的清淨；為了憂傷和悲歎的超越；為了苦和不滿的滅除；為了正理的成就；為了涅槃的證悟─就是，四念住。」 這是世尊所宣說的。 比丘們對於世尊所言，滿意且歡喜。 |
備註：
| [1] | (1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35) 〔註001〕 巴利原典 乃參考【國際內觀中心】(Vipassana Meditation(As Taught By S.N. Goenka in the tradition of Sayagyi U Ba Khin)所發行之《第六次結集》(巴利大藏經) CSCD (Chaṭṭha Saṅgāyana CD)。網路版請參考：9. Mahāsatipaṭṭhānasuttaṃ [original: 原始出處請參考： The Pāḷi Tipitaka (http://www.tipitaka.org/) (請於左邊選單“Tipiṭaka Scripts”中選 Roman→Web → Tipiṭaka (Mūla) → Suttapiṭaka → Dīghanikāya → Mahāvaggapāḷi → 9. Mahāsatipaṭṭhānasuttaṃ )。] |
| [2] | (1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35) 〔註002〕 本譯文請參考：念住大經；莊春江 [原始出處請參考：臺灣【莊春江工作站】 → 漢譯長部/Dīghanikāyo → 22 → 長部22經/念住大經(大品[第二]); 莊春江 02/20/2015 17:12:44 更新]。 |
| [3] | (1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35) 〔註003〕 本譯文請參考：長部．二十二．大念處經；蕭式球 〔原始出處請參考：香港【志蓮淨苑】文化部--佛學園圃--5. 南傳佛教--5.1. 利文佛典選譯-- 5.1.1.長部 → 22 大念處經 → 長部．二十二．大念處經；蕭式球 ，頁1～ 頁4 ) （或志蓮淨苑文化部--研究員工作--研究文章--南傳佛教 → 22 大念處經 → 長部．二十二．大念處經；蕭式球，頁1～ 頁4 ）〕 |
| [4] | (1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35) 〔註004〕 本譯文請參考：大念處經；明法比丘 (Bhikkhu Metta, Taiwan) (巴漢對照及文法分析); PDF [原始出處請參考： 法雨道場 → 閱讀三藏 → 大念處經 -- (巴漢對照及文法分析) -- Edited by Ven Bhikkhu Metta明法比丘(Taiwan)； 另一鏡像站: dhammarain.online-dhamma.net ] |
| [5] | (1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34) 〔註005〕 本譯文請參考：大念處經經文（帕奧禪師弟子合譯） （出自《正念之道》, 帕奧禪師著；弟子合譯 ） （經文 PDF ；《正念之道》PDF （原始出處請參考： 法雨道場 → 好書介紹 ）； 正念之道, 另一鏡像站: `dhammarain.online-dhamma.net ； 或自台灣南傳上座部佛教學院--TTBC 下載正念之道 Zip 壓縮檔 ） |
| [6] | (1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35) 〔註006〕 本譯文請參考：The Long Discourse about the Ways of Attending to Mindfulness (DN 22) (3rd revised version, October 2011 - 2555 BE), edited and translated by Ven. Ānandajoti Bhikkhu (阿難陀樵第尊者所譯); [感恩 尊者慈允轉載(This is copied by courtesy of Ven. Ānandajoti Bhikkhu); 原始出處請參考(original): The Long Discourse about the Ways of Attending to Mindfulness , edited and translated by Ven. Ānandajoti Bhikkhu (Ancient Buddhist Texts ); the other (mirror) site (Dhamma Talks (((((0))))) Attaining PEACE with KNOWING & SEEING a Handful of Leaves) |
| [7] | (1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35) 〔註007〕 本譯文請參考： The Great Frames of Reference -- translated from the Pali by Burma Piṭaka Association [原始出處(original)：Maha-satipatthana Sutta: The Great Frames of Reference translated from the Pali by Burma Piṭaka Association © 2010; (Access to Insight:Readings in Theravada Buddhism ) ] |
| [8] | (1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35) 〔註008〕 本譯文請參考： The Great Frames of Reference -- translated from the Pali by Ven. Thanissaro Bhikkhu. [原始出處(original)：Maha-satipatthana Sutta: The Great Frames of Reference translated from the Pali by Thanissaro Bhikkhu © 2000] |
| [9] | (1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35) 〔註009〕 本譯文請參考：Satipaṭṭhāna: The Direct Path to Realization, Ven. Bhikkhu Anālayo (無著比丘), 2003, PDF ( Numata Zentrum für Buddhismuskunde: Universität Hamburg , 德國‧漢堡大學‧沼田佛學研究中心) 〔感恩 尊者慈允轉載(This is copied by courtesy of Ven. Anālayo Bhikkhu)〕 |
| [10] | (1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35) 〔註010〕 本譯文請參考：《念住：通往證悟的直接之道》; 無著比丘 Ven. Bhikkhu Anālayo 著，pdf ， 香光書鄉編譯組：釋自鼐、釋恆定、蘇錦坤、溫宗堃、陳布燦、王瑞鄉 譯(2013.2月)〔香光資訊網 ／香光書鄉 ／法悅叢書 ／《念住：通往證悟的直接之道》；另刊於香光莊嚴季刊 ［第116期］一本讀懂《大念住經》 視讀經典（四） ；2014.6月。德國‧漢堡大學‧沼田佛學研究中心 (Numata Zentrum für Buddhismuskunde: Universität Hamburg)網站亦有提供《念住：通往證悟的直接之道》; 無著比丘 Ven. Bhikkhu Anālayo 著，pdf 。感恩 尊者慈允轉載(This is copied by courtesy of Ven. Anālayo Bhikkhu)〕 |
| [ChngFn01] | 〔莊 註01〕 「如是我聞(SA/DA)；我聞如是(MA)；聞如是(AA)」，南傳作「我聽到這樣」(Evaṃ me sutaṃ，直譯為「這樣被我聽聞」，忽略文法則為「如是-我-聞」)，菩提比丘長老英譯為「我聽到這樣」(Thus have I heard)。 「如是我聞……歡喜奉行。」的經文格式，依印順法師的考定，這樣的格式，應該是在《增一阿含》或《增支部》成立的時代才形成的(參看《原始佛教聖典之集成》p.9)，南傳《相應部》多數經只簡略地指出發生地點，應該是比較早期的風貌。 |
| [ChngFn02] | 〔莊 註02〕 「一時」，南傳作「有一次」(ekaṃ samayaṃ，直譯為「一時」)，菩提比丘長老英譯為「有一次」(On one occasion)。 |
| [ChngFn03] | 〔莊 註03〕 「世尊；眾祐」(bhagavā，音譯為「婆伽婆；婆伽梵；薄伽梵」，義譯為「有幸者」，古譯為「尊祐」)，菩提比丘長老英譯為「幸福者」(the Blessed One)。請參看〈世尊譯詞的探討〉 |
| [ChngFn04] | 〔莊 註04〕 「比丘；苾芻」(bhikkhu，義譯為「乞食者」) ，女性音譯為「比丘尼」(bhikkhunī)，菩提比丘長老英譯照錄不譯。按：「比丘」即「乞食」(bhikkha)的「稱呼語態」，而「乞食者」(bhikkhaka)為「乞食」的「形容詞化」，「比丘」與「乞食者」在通俗話語中是同義詞，但佛教僧團中「比丘」有其特定的附加條件與意義，而成為「比丘」是「乞食者」，但「乞食者」不一定都是「比丘」的情況。 |
| [ChngFn05] | 〔莊 註05〕 「尊師！」(bhadante, bhaddante，另譯為「大德！」)，菩提比丘長老英譯為「值得尊敬的尊長」(Venerable sir)。 |
| [ChngFn06] | 〔莊 註06〕 「一乘道(SA)；一道(MA/AA)；唯有一道(GA)」，南傳作「無岔路之道」(Ekāyano……maggo)，菩提比丘長老英譯為「單行道」(the one-way path)，並解說，此詞常被譯為「唯一之道」(the only way, the sole way)，意味著這是佛陀獨有之道(an exclusive path)，但註釋書只說，這不是一個分支道路(na dvedhāpathabhūto，不成為歧道)。此詞在《中部12經》清楚地表示，其意思是「直通目的地之路」(a path leading straight to its destination，譯者按：原文為工具格的「ekāyanena maggena」，相當的《增壹阿含50品6經》該段譯作：「若有人直從一道來，有目之士見已便知之，斯人所趣向，定至此樹不疑。」即譯為「一道」)，也許這是比對其它總是無法直通目的地的禪法而說的。又，此詞不應與《妙法蓮華經(法華經)》(the Saddharma Puṇḍarika Satra)中心主題的「一乘」(ekayāna)混淆。按：檢視漢譯阿含經中稱「一乘道」或「一道」的法門，還有「六念」(《雜阿含550經》 )、「四如意足」(《雜阿含561經》 )、「戒定慧」(《雜阿含563經》 )、「正定」(《中阿含189經》 )等，不只是「四念住」而已，這與菩提比丘長老不贊成將之譯為「唯一之道」的觀點相順。另外《雜阿含962經》 佛陀沒有「這才正確，其它都錯。」的觀念，也可參考。 |
| [ChngFn07] | 〔莊 註07〕 「四意止；四念處；四念住」(cattāro satipaṭṭhānā)，菩提比丘長老英譯為「四個深切注意的建立」(four establishments of mindfulness)，並解說「satipaṭṭhāna」一詞，論師們有兩種解讀法，若解讀為「念+現起」(sati + upaṭṭhāna)，則為「念住；深切注意的建立」，若解讀為「念+出發點」(sati + paṭṭhāna)，則為「念處；深切注意的基礎」，前者強調「建立念的行為」，後者強調「應用念的所緣」，雖然論師多傾向後者，但前者確定是更原始的。 |
| [ChngFn08] | 〔莊 註08〕 「身身觀念處；身身觀住；住身念處；觀身如身；觀內身如身；內身觀」，南傳作「住於在自己的身上隨觀身」(ajjhattaṃ kāye kāyānupassī viharati，逐字直譯為「內-身-身+隨觀-住」)，菩提比丘長老英譯為「住於在內在的身體凝視著身體」(dwells contemplating the body in the body internally)，並解說「在身上隨觀身」(kāye kāyānupassī)是「以將之從其它隔離(如受、心等)，決定所緣(身)」(“to determine the object (the body) by isolating it” from other things such as feeling, mind, etc.)，「凝視著身只是身而已，不是常、樂、我、淨(美)」(one contemplates only the body as such, not as permanent, pleasurable, a self, or beautiful)，其它「受」、「心」、「法」亦同。 |
| [ChngFn09] | 〔莊 註09〕 「安那般那念(SA)；修息出息入(MA)；念安般(AA)」，南傳作「入出息念」(ānāpānassati，另譯為「出入息念」)，菩提比丘長老英譯為「呼吸的深切注意」(Mindfulness of breathing)。按：「入出息」(ānāpāna)，音譯為「安那般那」，簡為「安般」，亦譯為「呼吸」。 |
| [ChngFn10] | 〔莊 註10〕 「身身觀念處；身身觀住；住身念處；觀身如身；觀內身如身；內身觀」，南傳作「住於在自己的身上隨觀身」(ajjhattaṃ kāye kāyānupassī viharati，逐字直譯為「內-身-身+隨觀-住」)，菩提比丘長老英譯為「住於在內在的身體凝視著身體」(dwells contemplating the body in the body internally)，並解說「在身上隨觀身」(kāye kāyānupassī)是「以將之從其它隔離(如受、心等)，決定所緣(身)」(“to determine the object (the body) by isolating it” from other things such as feeling, mind, etc.)，「凝視著身只是身而已，不是常、樂、我、淨(美)」(one contemplates only the body as such, not as permanent, pleasurable, a self, or beautiful)，其它「受」、「心」、「法」亦同。 |
| [ChngFn11] | 〔莊 註11〕 「繫念面前(SA)；正願(MA)；繫念在前(AA)」，南傳作「建立起面前的正念後」(parimukhaṃ satiṃ upaṭṭhapetvā)，菩提比丘長老英譯為「在他面前建立深切注意」(set up mindfulness in front of him, establishing mindfulness before him)，並引《清淨道論》的解說，「面前的正念」是指「在鼻尖上或在上唇中心上」(at the tip of the nose or at the centre of the upper lip)。 |
| [ChngFn12] | 〔莊 註12〕 「他只正念地吸氣」(So satova assasati)，菩提比丘長老英譯為「他只深切注意的吸氣」(just mindful he breathes in, SN.54.1, ever mindful he breathes in,MN.119)。「吸氣」(assasati)，水野弘元《巴利語辭典》譯作「出息(呼氣)」，反之，「呼氣」(passasati)，水野弘元《巴利語辭典》譯作「入息(吸氣)」，並加註「本來是出息(呼氣)」。 |
| [ChngFn13] | 〔莊 註013〕 「覺知一切身(SA)；學一切身(MA)」，南傳作「感受著一切身」(sabbakāyappaṭisaṃvedī)，菩提比丘長老英譯為「體驗著全身」(experiencing the whole body)，並在SN.54.1的註解中引《清淨道論》的解說：知道、明白吸氣身的開端、中間與結束。按：「感受」(paṭisaṃvedī)，另譯為「經驗；察覺」。 |
| [ChngFn14] | 〔莊 註14〕 「一切身行息；身行休息(SA)；學止身行(MA)」，南傳作「使身行寧靜著」(passambhayaṃ kāyasaṅkhāraṃ)，菩提比丘長老英譯為「使身體的形成(身行)寧靜」(tranquillising the bodily formation)，並在SN.54.1的註解中引《清淨道論》的解說：「身行」是指「呼吸本身」(the in-and-out breathing itself)。按：SN.41.6說：「入息出息是身行。」 |
| [ChngFn15] | 〔莊 註15〕 「隨觀」(anupassi)，菩提比丘長老英譯為「凝視；熟視；注視」(contemplating)。 |
| [ChngFn16] | 〔莊 註16〕 「集法」(samudayadhammo)，菩提比丘長老英譯為「屬於有起源者」(subject to origination)，或「起源性質」(the nature of origination, SN.47.40)。這裡的「法」不是指「正法」。 |
| [ChngFn17] | 〔莊 註17〕 「為了智與憶念的程度」(ñāṇamattāya paṭissatimattāya)，菩提比丘長老英譯為「為僅夠的理解與深切注意」(for bare knowledge and mindfulness)。 |
| [ChngFn18] | 〔莊 註18〕 「有身體」(Atthi kāyoti )，菩提比丘長老英譯為「有身體」(there is a body)。 |
| [ChngFn19] | 〔莊 註19〕 「正知於行為者」(sampajānakārī，逐字直譯為「正知+作者」)，菩提比丘長老英譯為「以清楚的理解而行動者」(who acts with clear comprehension)。 |
| [ChngFn20] | 〔莊 註20〕 「大衣」(saṅghāṭi，音譯為「僧伽梨；僧迦梨；僧迦利」，另譯為「重衣」)，菩提比丘長老英譯為「外衣」(outer robe)。 |
| [ChngFn21] | 〔莊 註21〕 「如其住立、如其志向、有界之身」(kāyaṃ yathāṭhitaṃ yathāpaṇihitaṃ dhātuso)，菩提比丘長老英譯為「就此身，無論被安置，無論其傾向，為元素組成」(this same body, however it is placed, however disposed, as consisting of elements, MN.10/119)。 |
| [ChngFn22] | 〔莊 註22〕 「息道；息止道」，南傳作「在墓地」(sivathikāya，疑為sīvathikāya之訛，另譯為「在墓所；在塚間」)，菩提比丘長老英譯為「在棄屍地」(in a charnel ground)。 |
| [ChngFn23] | 〔莊 註23〕 「樂食」(MA)，「食樂痛」(AA)，南傳作「肉體的樂受」(sāmisaṃ vā sukhaṃ vedanaṃ)，菩提比丘長老英譯為「肉體的快樂感受」(carnal pleasant feeling, SN.36.14)。按：「肉體的」(sāmisa)，另譯為「有味的；有食味的；物質的；塗滿食物的；有物質的」。 |
| [ChngFn24] | 〔莊 註24〕 「樂無食」(MA)，「不食樂痛」(AA)，南傳作「精神的樂受」(nirāmisāpi sukhā vedanā)，菩提比丘長老英譯為「精神上的快樂感受」(spiritual pleasant feeling)。按：「精神的」(nirāmisa)，另譯為「無食味的；無染汚的；離財的；無肉的；無欲望的；無實質性的；離物質的；非物質的」。 |
| [ChngFn25] | 〔莊 註25〕 「五蓋」(pañca nīvaraṇā)，菩提比丘長老英譯為「五個障礙」(the five hindrances)。 |
| [ChngFn26] | 〔莊 註26〕 「欲欲；貪欲」，南傳作「欲的意欲」(kāmacchandaṃ)，菩提比丘長老英譯為「感官的想要；肉慾的想要」(sensual desire)。 |
| [ChngFn27] | 〔莊 註27〕 「五受陰；五盛陰」，南傳作「五取蘊」(pañcannaṃ upādānakkhandhānaṃ, pañcupādānakkhandhā)，菩提比丘長老英譯為「所執著的五個集合體」(five aggregates subject to clinging)，這裡漢譯的「受」顯然是「取；執取」(upādāna)的另譯。「陰」，漢譯另也譯為「蘊」、「犍度」(khandha)，南傳作「蘊」(khandhe)，菩提比丘長老英譯為「集合體」(aggregates)。 |
| [ChngFn28] | 〔莊 註28〕 「集；集起」(samudaya，動詞samudayati)，菩提比丘長老英譯為「起源，起來；出現」(origin, origination(動詞originate), arising)。 |
| [ChngFn29] | 〔莊 註29〕 「緣；緣於」(paṭicca)，菩提比丘長老英譯為「依於」(in dependence on)。 |
| [ChngFn30] | 〔莊 註30〕 「七覺意(DA/AA)；七覺支」(satta bojjhaṅgā, atta sambojjhaṅgā)，菩提比丘長老英譯為「七個開化要素」(the seven factors of enlightenment)。 |
| [ChngFn31] | 〔莊 註31〕 「念覺分；念覺支；念覺意(DA/AA)」(satisambojjhaṅgo，另譯為「念等覺分」)，菩提比丘長老英譯為「深切注意的開化要素」(the enlightenment factor of mindfulness)。 |
| [ChngFn32] | 〔莊 註32〕「修習」(bhāveti，原意為「使有；使存在」， 名詞bhāvanā，特別用在禪修的場合)，菩提比丘長老英譯為「開發；發展」(develops, 名詞development)，或「默想的開發；禪修」(meditative development, AN.8.36)。 |
| [ChngFn33] | 〔莊 註33〕 「擇法覺分；法覺意(DA/AA)；擇法覺支」(dhammavicayasambojjhaṅgo，另譯為「擇法等覺分」)，菩提比丘長老英譯為「狀態之識別的開化要素」(the enlightenment factor of discrimination of states)。 |
| [ChngFn34] | 〔莊 註34〕 「精進覺分；精進覺意(DA/AA)；精進覺支；活力覺支」(vīriyasambojjhaṅgo，另譯為「活力等覺分」)，菩提比丘長老英譯為「活力的開化要素」(the enlightenment factor of energy)。 |
| [ChngFn35] | 〔莊 註35〕 「喜覺分；喜覺意(DA/AA)；喜覺支」(pītisambojjhaṅgo，另譯為「喜等覺分」)，菩提比丘長老英譯為「狂喜的開化要素」(the enlightenment factor of rapture)。按：「喜」與五禪支的「喜」同字。 |
| [ChngFn36] | 〔莊 註36〕 「猗覺分；輕安覺支；猗覺支；猗覺意(DA/AA)；除覺分；息覺支(MA)、寧靜覺支」(passaddhisambojjhaṅgo，另譯為「輕安等覺分」)，菩提比丘長老英譯為「寧靜的開化要素」(the enlightenment factor of tranquillity)。 |
| [ChngFn37] | 〔莊 註37〕 「定」(samādhi)，音譯為「三摩地；三摩提；三昧」，義譯為「等持」)，菩提比丘長老英譯為「集中貫注」(concentration)。 |
| [ChngFn38] | 〔莊 註38〕 「捨覺分；捨覺支；護覺意(DA/AA)」，南傳作「平靜覺支」(upekkhāsambojjhaṅgo，另譯為「捨等覺分」)，菩提比丘長老英譯為「平靜的開化要素」(the enlightenment factor of equanimity)。 |
| [ChngFn39] | 〔莊 註39〕 「集；集起」(samudaya，動詞samudayati)，菩提比丘長老英譯為「起源，起來；出現」(origin, origination(動詞originate), arising)。 |
| [ChngFn40] | 〔莊 註40〕 「滅」(nirodha)，菩提比丘長老英譯為「停止」(cessation)。 |
| [ChngFn41] | 〔莊 註41〕 「滅道跡(SA)；滅道(MA)」，南傳作「導向滅道跡」(nirodhagāminiṃ paṭipadaṃ)，菩提比丘長老英譯為「導向其停止的路」(the way leading to its cessation)。 |
| [ChngFn42] | 〔莊 註42〕 「出生、入.. [胎] 〔莊 註〕 、生起、再生」，參看《中阿含29經》「生則生，出則出，成則成」比對。 |
| [ChngFn43] | 〔莊 註43〕 「命根閉塞」(MA)，南傳作「命根斷絕」(jīvitindriyassupacchedo)，菩提比丘長老英譯均缺，「命根」(jīvitindriya)則英譯為「生命的器官機能」(life faculty)，Thanissaro比丘英譯為「生命的器官機能的中斷」(interruption in the life faculty)，緬甸三藏協會英譯為「生命的器官機能的破壞」(the destruction of the life-faculty)。 |
| [ChngFn44] | 〔莊 註44〕 「離軛安穩」(yogakkhema)，另譯為「軛安穩」或「瑜珈安穩」，這裡採用前者的意思(後者的意思是「修行得安穩；努力得安穩」)，菩提比丘長老英譯為「離束縛之安全」(the security from bondage)。 |
| [ChngFn45] | 〔莊 註45〕 「生法」(jātidhammo)，菩提比丘長老英譯為「屬於出生者」(subject to birth)。 |
| [ChngFn46] | 〔莊 註46〕 「當來有愛(SA)；當來有樂欲；愛樂彼彼有起；未來有愛；此愛當受未來有(MA)」，南傳作「導致再生的渴愛」(taṇhāya ponobbhavikāya，ponobhavikā為punabbhava的形容詞化，直譯為「再有的」)，菩提比丘長老英譯為「導向重新存在」(that leads to renewed existence)。「貪喜俱」(SA)、「喜欲共俱；與喜欲俱」(MA)，南傳作「伴隨歡喜與貪」(nandirāgasahagatā，直譯為「喜貪共行」)，菩提比丘長老英譯為「由歡樂與慾望陪同」(accompanied by delight and lust)。「彼彼樂著」(SA)、「共俱求彼彼有；愛樂彼彼有起；願彼彼有」(MA)，南傳作「到處歡喜」(tatratatrābhinandinī，直譯為「彼彼歡喜」)，菩提比丘長老英譯為「到處尋歡樂」(seeking delight here and there)。 |
| [ChngFn47] | 〔莊 註47〕 「欲的渴愛」(kāmataṇhā，另譯為「欲愛」)，菩提比丘長老英譯為「為求感官快樂的渴望」(craving for sensual pleasures)。 |
| [ChngFn48] | 〔莊 註48〕 「有的渴愛」(bhavataṇhā，另譯為「有愛；存在的渴愛」)，菩提比丘長老英譯為「為求存在的渴望」(craving for existence)。「有」(bhava)即十二緣起的「有支」。 |
| [ChngFn49] | 〔莊 註49〕 「虛無的渴愛」(vibhavataṇhā，另譯為「無有愛；非有愛」)，菩提比丘長老英譯為「為求根絕的渴望」(craving for extermination)。 |
| [ChngFn50] | 〔莊 註50〕 「色之想」(Rūpasaññā)，菩提比丘長老英譯為「色的認知」(perception of forms, SN.25.6)。 |
| [ChngFn51] | 〔莊 註51〕 「色之思」(Rūpasañcetanā)，菩提比丘長老英譯為「對色的意志力」(volition regarding forms, SN.25.7)。 |
| [ChngFn52] | 〔莊 註52〕 「色之渴愛」(Rūpataṇhā The craving for sights)，菩提比丘長老英譯為「對色的渴愛」(craving for forms, SN.25.8)。 |
| [ChngFn53] | 〔莊 註53〕 「色之尋」(Rūpavitakko)，Maurice Walshe先生英譯為「景色的『想』」('Thinking' of sights, DN.22)。 |
| [ChngFn54] | 〔莊 註54〕 「色之伺」(Rūpavicāro)，Maurice Walshe先生英譯為「景色的『沈思』」('Pondering' on sights, DN.22)。 |
| [ChngFn55] | 〔莊 註55〕 「無餘褪去與滅」(asesavirāganirodho)，菩提比丘長老英譯為「無殘餘褪去與終止」(the remainderless fading away and ceasing)。 |
| [ChngFn56] | 〔莊 註56〕 「斷念」(paṭinissagga, paṭinissajjati，另譯為「捨遣；捨離；定棄」)，菩提比丘長老英譯為「對其斷念；死心」(relinquishing of it)，並解說「斷念」主要用在毘婆舍那階段，對所有有為法經由洞察無常而積極消除雜染，發生在「安那般那念」的第十六階(參看 `《雜阿含803經》 <http://agama.buddhason.org/SA/SA0803.htm>`__ )，「捨棄」則用在聖道成熟，可能意味著完全放棄所有執著的最後狀態，因此在意義上與涅槃緊接。 |
| [ChngFn57] | 〔莊 註57〕 「無依住」(anālaya，另譯為「無執著；非住；非阿賴耶」)，菩提比丘長老英譯為「拒絕那同一個渴愛」(rejecting of that same craving)或「不依靠它」(non-reliance on it, SN.22.103)。 |
| [ChngFn58] | 〔莊 註58〕 「八聖道；八正道；八真行；八真直行；賢聖八道品；賢聖八品道」，南傳作「八支聖道」(ariyo aṭṭhaṅgiko maggo, Ariyañcaṭṭhaṅgikaṃ maggaṃ)，菩提比丘長老英譯為「八層的高潔之路」(Noble Eightfold Path)。其內容個別比對，參看 `《雜阿含70經》 <http://agama.buddhason.org/SA/SA0070.htm>`__ 。 |
| [ChngFn59] | 〔莊 註59〕 「正志出要覺；出要志(SA)；無欲念(MA)」，南傳作「離欲的意向」(Nekkhammasaṅkappo)，菩提比丘長老英譯為「放棄的意向」(intention of renunciation)。 |
| [ChngFn60] | 〔莊 註60〕 「無恚覺(SA)；無恚念(MA)」，南傳作「無惡意的意向」(abyāpādasaṅkappo)，菩提比丘長老英譯為「無有害意志的意向」(the intention of non-ill will)。 |
| [ChngFn61] | 〔莊 註61〕 「不害覺(SA)；無害念(MA)」，南傳作「無加害的意向」(avihiṃsāsaṅkappo)，菩提比丘長老英譯為「無殘酷的意向」(the intention of non-cruelty)。 |
| [ChngFn62] | 〔莊 註62〕 「妄言」(MA)、「妄語」(musāvādā，另譯為「虛誑語；謊言」)，菩提比丘長老英譯為「不誠實的語言」(false speech)。 |
| [ChngFn63] | 〔莊 註63〕 「兩舌；鬪亂彼此(AA)；離間語」(pisuṇā vācā, pisuṇavāco，另譯為「挑撥的話」)，菩提比丘長老英譯為「有惡意的話」(malicious speech)，或「分化的話」(divisive speech)。 |
| [ChngFn64] | 〔莊 註64〕 「惡口；惡罵；麁言；粗惡語」(pharusā vācā，另譯為「粗暴語；粗魯苛薄的言語」)，菩提比丘長老英譯為「粗暴的話」(harsh speech)。 |
| [ChngFn65] | 〔莊 註65〕 「綺語；雜穢語」(samphappalāpo，另譯為「輕率的廢話」)，菩提比丘長老英譯為「閒聊」(gossip)。 |
| [ChngFn66] | 〔莊 註66〕 「未給予而取」(adinnādānā，另譯為「不與取；偷盜」)，菩提比丘長老英譯為「偷竊，抄襲」(stealing)或「拿沒被給者」(taking what is not given)。 |
| [ChngFn67] | 〔莊 註67〕 「邪淫(婬)」(kāmesumicchācārā，直譯為「欲邪行；在欲上-邪(錯誤)-行」)，菩提比丘長老英譯為「性行為不檢；通姦」(sexual misconduct)或「在感官快樂上的行為不檢」(misconduct in sensual pleasures)。 |
| [ChngFn68] | 〔莊 註68〕 「多聞聖弟子」，南傳作「已受教導的聖弟子」(sutavā ariyasāvaka)，菩提比丘長老英譯為「已受教導之高潔的弟子」(the instructed noble disciple)。其中之「多聞」不只是「多聽」而已，應該含有受教導而實踐的意義，所以譯為「已受教導」。而「聖」(ariya，梵語ārya)，與「雅利安人」(梵語aryans)之「雅利安」顯然同字，「雅利安人」為印歐族白種人，遷居入印度後，以高貴人種自居，也許是這個字的來源。在佛教中，「聖弟子」多指證入初果以上的聖者，但有時也泛指一般佛陀弟子。 |
| [ChngFn69] | 〔莊 註69〕 「具足住(SA)；成就遊(MA)；自遊戲；自娛樂；自遊化(DA/AA)」，南傳作「進入後住於」(upasampajja viharanti，逐字直譯為「具足住」)，菩提比丘長老英譯為「進入及住在」(enter and dwell in)。 |
| [ChngFn70] | 〔莊 註70〕 「有覺、有觀(覺觀)；與覺、觀俱」，南傳作「有尋、有伺」(savitakkaṃ savicāraṃ)，菩提比丘長老英譯為「被想法與檢查陪同」(is accompanied by thought and examination)。 |
| [ChngFn71] | 〔莊 註71〕 「離生喜、樂」，南傳作「離而生喜、樂」(vivekajaṃ pītisukhaṃ)，菩提比丘長老英譯為「帶著隔離所生的狂喜與快樂」(with rapture and happiness born of seclusion)。 |
| [ChngFn72] | 〔莊 註72〕 「一心；心得一(MA)」，南傳作「心一境性」(cittassa ekaggatā, cittekaggatā)，菩提比丘長老英譯為「心的統一」(unification of mind)，或「一心」(cetaso ekodibhāvaṃ)，菩提比丘長老英譯為「心的統一」(unification of mind, SN.36.31)，或「心一境」(ekaggacitto)，菩提比丘長老英譯為「心是統一的」(mind is unified, MN.29)。 |
| [ChngFn73] | 〔莊 註73〕 「捨淨念(SA)；捨念清淨(MA)；護念清淨(DA/AA)」，南傳作「由平靜而正念遍淨」(upekkhāsatipārisuddhiṃ，逐字直譯為「捨(平靜)+念+清淨(遍淨)」)，菩提比丘長老英譯為「包括以平靜而潔淨的深切注意」(includes the purification of mindfulness by equanimity, SN)，或「由平靜而純淨的深切注意」(purity of mindfulness due to equanimity, MN)，或「有以平靜而潔淨的深切注意」(which has purification of mindfulness by equanimity, AN)。 |
| [ChngFn74] | 〔莊 註74〕 「所得智」(MA.187)，南傳作「完全智」(aññā, aññaṃ，另譯為「了知；開悟；已知」)，菩提比丘長老英譯為「最終的理解」(final knowledge)。按：「完全智」與「究竟智」(sammadaññā)的意思似乎是等同的(菩提比丘長老的英譯是相同的)，北傳多譯為「究竟智」。 |
| [ChngFn75] | 〔莊 註75〕 「有餘」(MA)，南傳作「有餘依；有殘餘」(upādisese, sa-upādisesaṃ，另譯為「有餘的」)，菩提比丘長老英譯為「有執著的殘渣」(there is a residue of clinging)，並解說這裡所譯的「執著」(clinging)，只為了表示上的清晰，而不是要以「取；執取」(upādāna)來取代「生命的燃料」(upādi)的意思，而此原慣用語的意思，只是單純「(未被指定的)殘渣」(an (unspecified) residue)的意思。 |
| [ChngFn76] | 〔莊 註76〕 「或有餘得阿那含(MA.98)」，南傳作「或當存在有餘依時，為不還者狀態」(sati vā upādisese anāgāmitā)，菩提比丘長老英譯為「或者，如果有執著的殘渣，不返回」(or if there is a trace of clinging left, non-return)或「或者，如果有執著的殘渣，不返回的狀態」(or, if there is a residue of clinging, the state of nonreturning, SN.48.65)。 |
| [MettFn01] | 〔明法尊者註01〕一條道路(ekāyana magga一乘道)︰(1)必須靠自力修習的方法。(2)此一條路(ekamaggo)，「不是兩條 路」( na dvedhāpatho)，由此路完成八聖道。(3)由佛陀獨自發現四念處可以達到涅槃。(4)只有在佛陀的教法中可以見到這種禪法，沒有其他的宗教指出這條路。Mv.I,40.︰“…atthikehi upaññātaṁ maggan”ti. ( ‘道’乃尋求者所發現。)DA.22./III,745.︰Maggoti kenaṭṭhena maggo? Nibbānagamanaṭṭhena nibbānatthikehi magganīyaṭṭhena ca.(道︰以何義稱為‘道’？以趣向涅槃之義，以尋找涅槃，以被尋求之義。) |
| [MettFn02] | 〔明法尊者註02〕 DA.22./III,758.(= MA.10./I,243-4)︰vineyyāti tadaṅgavinayena vā vikkhambhanavinayena vā vinayitvā.(引導離開：暫時引離，或鎮伏引離，或引離後。) Loketi tasmiṁyeva kāye.(在世間：在此正是身體)。S.45.7./V,8.︰“Nibbānadhātuyā kho etaṁ, bhikkhu, adhivacanaṁ --‘Rāgavinayo dosavinayo mohavinayo’ti.(比丘！這是涅槃界之增上語(同義詞)──染欲之調伏、瞋恚之調伏、愚癡之調伏。) |
| [MettFn03] | 〔明法尊者註03〕 在諸法隨觀諸法︰dhammesu(在諸法上)dhammānupassī(dhamma(單數形態表達複數意義)(諸)法+anupassī隨觀)。 |
| [MettFn04] | 〔明法尊者註04〕 arañña(Vedic araṇya; from araṇa(遠離的、偏僻的),+ya),【中】曠野，林野，森林、閑林、空閑處；音 譯：阿蘭若、阿練若。葉均譯：《清淨道論》(Vism.72.)：「除了村和村的邊界外，其他的一切處都為阿練若。」(Vin.III,p.46.)。Vibh.(p.251.)：「於帝柱之外，一切都為阿練若。」Samantapāsādikā(p.301.)：「至少要有五百弓(一弓約四肘長)的距離才名阿練若。」 |
| [MettFn05] | 〔明法尊者註05〕 DA.2./I,210-1.︰Parimukhaṁ satiṁ upaṭṭhapetvāti kammaṭṭhānābhimukhaṁ satiṁ ṭhapayitvā. Mukhasamīpevā katvāti attho. Teneva Vibhaṅge vuttaṁ-- “ayaṁ sati upaṭṭhitā hoti sūpaṭṭhitā nāsikagge vā mukhanimitte vā, tena vuccati parimukhaṁ satiṁ upaṭṭhapetvā”ti (vibha.537). Athavā parīti pariggahaṭṭho. Mukhanti niyyānaṭṭho. Satīti upaṭṭhānaṭṭho. (「念」存續於遍口(鼻端)之後︰使念被放置於業處的前面，放置接近於口之意。或然，遍︰掌握之意。口︰釋放之意。念︰存續之意。《分別論》說︰此「念」存續、善存續在鼻端(nāsika-agge)或在口相(mukhanimitte))，以念住於鼻端被稱為「念」的存續之後。)《沙門果經》新疏(DṬ2./pg.2.124)︰Nāsikaggeti nāsapuṭagge. Mukhanimittaṁ nāma uttaroṭṭhassa vemajjhappadeso, yattha nāsikavāto paṭihaññati.：(鼻端︰鼻腔出口。口相︰是上唇的中部，空氣出入鼻孔時磨擦之處。)。Dhp.374︰「若人常正念：諸蘊之生滅，獲得喜與樂，知彼得不死。」 |
| [MettFn06] | 〔明法尊者註06〕 具念的︰satova：sato-va，sato(<sata，adj.m.sg.Nom.) pp. of sarati(= sumarati, √sar (sk. smṛti √smṛ) ) 記憶、憶念。va︰eva的省略，表強調。 |
| [MettFn07] | 〔明法尊者註07〕 體驗全(吸)息：sabbakāyapaṭisaṁvedī ︰sabba一切+kāya身+paṭisaṁvedin(<paṭi對+saṁ一起+vid知)對...一起體驗。sabbakāya，一切身，指呼吸的初、中、後。 |
| [MettFn08] | 〔明法尊者註08〕 身行：kāyasaṅkhāra，在此指「呼吸」(MA.43./II,351.︰Kāyasaṅkhārāti assāsapassāsa)。「出入息屬於身，此等諸法為繫縛於身，所以出入息為‘身行’。」(《有明小經》M.44.Cūḷavedallasuttaṁ/I,301.) 「使身行輕安」(passambhayaṁ kāyasaṅkhāraṁ)，即使呼吸輕安(passaddhi安息、安靜)、柔軟(mudutā)、堪能(kammaññatā)，消滅粗的心行(受、想心所)。 |
| [MettFn09] | 〔明法尊者註09〕 或在身外：觀察他人時，只保持覺知。 |
| [MettFn10] | 〔明法尊者註10〕 精米(sālīnaṁ；rices；有的說「麥」wheat)、稻穀(vīhīnaṁ)、綠豆(muggānaṁ)、菜豆(māsānaṁ)、芝麻(tilānaṁ)、糙米(taṇḍulānaṁ去殼米= sāli-taṇḍula)。 |
| [MettFn11] | 〔明法尊者註11〕 《長部疏》DṬ.22./CS:pg.2.308.︰「安置︰色身的狀態，在在處處片刻中，處置自身姿勢的說理。擺放︰於在在處處之場合，其樣子的安頓、擺放。」 |
| [MettFn12] | 〔明法尊者註12〕 saṅkhittaṁ︰(saṅkhipati的【過分】)已昏昧，即︰昏沈、呆滯降臨(thinamiddhānupatitaṁ)。 |
| [MettFn13] | 〔明法尊者註13〕 在五蓋隨觀五蓋而住︰本句直譯︰「在諸法隨觀諸法而住，在五蓋。」意即︰(1)在慾的意欲，隨觀慾的意欲，(2)在瞋，隨觀瞋，(3)在昏沈及呆滯，隨觀昏沈及呆滯，(4)在掉舉與後悔，隨觀掉舉與後悔，(5)在疑，隨觀疑。 |
| [MettFn14] | 〔明法尊者註14〕 在五蘊隨觀五蘊而住︰本句巴利文直譯︰「在諸法隨觀諸法而住，在五蘊。」 |
| [MettFn15] | 〔明法尊者註15〕 七覺支︰(1)念(巴sati, 梵smṛti f.)覺支、(2)擇法(巴dhamma-vicaya, 梵dharma-pravicaya m.)覺支、(3)精進(巴vīriya, 梵vīrya n.)覺支(英雄本色覺支)、(4)喜(巴pīti, 梵prīti f.)覺支、(5)輕安(巴passaddhi, 梵praśrabdhi f.)覺支、(6)定(巴samādhi, 梵samādhi m.)覺支、(7)捨(巴upekkhā, 梵upekṣā f.)覺支(旁觀覺支)。 |
| [MettFn16] | 〔明法尊者註16〕 本句直譯︰「在諸法隨觀諸法而住，在四聖諦。」 |
| [MettFn17] | 〔明法尊者註17〕 《阿毘達摩義廣釋》(Vibhv.PTS:p.181)：Tesaṁ tesaṁ sattānaṁ taṁtaṁgati-ādīsu attabhāvapaṭilābho jāti. Tathānibbattassa ca attabhāvassa purāṇabhāvo jarā. Etasseva ekabhavaparicchinnassa pariyosānaṁ maraṇaṁ. Ñātibyasanādīhi phuṭṭhassa cittasantāpo soko. Tasseva vacīpalāpo paridevo. Kāyikadukkhavedanā dukkhaṁ. Mānasikadukkhavedanā domanassaṁ. Ñātibyasanādīhi phuṭṭhassa adhimattacetodukkhappabhāvito bhuso āyāso upāyāso.(各類諸有情，趣此、趣此等，得到自體稱為‘生’。老：如此已再生的、自體的老化。死：這個劃分一期生命的盡頭。愁：於親戚諸不幸等，觸發悲傷。悲：他(連帶)說出廢話。苦：身苦受。憂：作意中有苦受。惱：於親戚諸不幸等，觸發很多心苦，很多悲傷。) |
| [MettFn18] | 〔明法尊者註18〕 Na kho panetaṁ icchāya pattabbaṁ：然而（不具有「出生」的本質、「出生」不會到來）這點，實不 可藉由「願望、欲求」而獲得。 |
| [MettFn19] | 〔明法尊者註19〕 DA.22./III,800.︰Tatratatrābhinandinīti yatra yatra attabhāvo, tatra tatra abhinandinī.(處處全然歡喜︰在在處處自己存活，就在在處處全然歡喜。) |
| [MettFn20] | 〔明法尊者註20〕 古譯常作︰「生時生、住時住」，「生時生、滅時滅」。 |
| [MettFn21] | 〔明法尊者註21〕 MA.9./I,209.︰Viññāṇanti yaṁkiñci cittaṁ.(識(意識)︰任何的‘心’。) Spk:S.12.11./II,24.︰Viññāṇanti cittaṁ. (識︰‘心’。) |
| [MettFn22] | (1, 2) 〔明法尊者註22〕 Sañcetanā(saṁ+cetanā),【陰】思想，認識，知覺，意圖(thought, cogitation, perception, intention)。 |
| [MettFn23] | 〔明法尊者註23〕 tassāya：ta-, f.sg.Gen.。tassāya taṇhāya：彼貪愛的。 |
| [MettFn24] | 〔明法尊者註24〕 SA.45.8./III,123.︰「苦之智︰於四種行相，已生起暢通思惟、貫通省察自在之智。其餘同理。」 |
| [MettFn25] | 〔明法尊者註25〕 Atipāta(ati超越+ pat落下),【陽】殺死，殺害。MA.9./I,198.：「不共通有情之殺害，稱為‘殺生’，處死有情，殺害有情之謂。有情︰此處是從世俗的表達，從勝義諦，稱為(具有)命根。」KhA.33.︰「離殺生：此中，足，(身)、寬廣〔周圍〕具足，速度成就，足善安立，優美、柔軟、明淨、勇敢、大力，語明瞭，受世間喜愛，其眾不破，無畏懼，不被迫害，被他攻擊不死，眷屬〔隨從〕無量，善姿容，善外形，少病、無憂，與所喜愛、可意的相處而不別離，長壽，如此等。」 |
| [MettFn26] | 〔明法尊者註26〕 遠離邪淫︰S.45.8./V,9.︰abrahmacariyā veramaṇī(離非梵行)。MA.9./I,199.：「於欲邪行：此處‘於欲’指淫行。邪行︰極度受責備的低劣的行為。從形相上，非法的欲求，轉起身門，要經過不正確的尋思，在欲上邪行。」 |
| [MettFn27] | 〔明法尊者註27〕 《分別論》〈禪那分別品〉(Vbh.565.) Tattha katamo vitakko? Yo 1takko 2vitakko 3saṅkappo 4appanā 5byappanā 6cetaso abhiniropanā 7sammāsaṅkappo-- ayaṁ vuccati “vitakko”.什麼叫做‘尋(思)’(vitakko﹐vi(含強化之義)+takka＜ takk思索﹐尋、思索)？凡是1尋(takka)、2尋思 (vitakka﹐尋思﹑思維﹑思量)、3思惟(saṅkappa)、4安止(appanā﹐把心固定在一個對象)、5極安止(byappanā=vyappanā＜vi+appanā)、6心的安置(cetaso abhiniropanā)、7正思惟(sammāsaṅkappo)，這稱為尋。七個同義詞中，最能表達「尋」的性質及作用的是「心的安置」(cetaso abhiniropanā)，即把心安置在所緣上。 《分別論》〈禪那分別品〉(Vbh.565.)：Tattha katamo vicāro? Yo 1cāro 2vicāro 3anuvicāro 4upavicāro 5cittassa anusandhanatā 6anupekkhanatā-- ayaṁ vuccati vicāro. Iti iminā ca vitakkena iminā ca vicārena upeto hoti …pe… samannāgato. Tena vuccati “savitakkaṁ savicāran”ti. (什麼叫做「伺(察)」？凡是1伺 (cāro偵查)、2伺察(vicāro)、3隨伺(anucāro緊跟著伺察)、4近伺(upacāro靠近伺察)、5心的隨屬(cittassa anu-sandhanatā)、6熟慮(anupekkhanatā)，這稱為‘伺’。以此等已賦予尋、伺之意。…成就。這即是說有尋、有伺。)（六個同義詞中，最能表達「伺」的性質及作用的是「心的隨屬」，即專注在所緣上，「伺」緊接著「尋」之後。「伺」不包括在在第三禪以上的禪那。） |
| [MettFn28] | FIXME |
| [PaauFn01] | 〔帕奧禪師弟子註01〕 欲欲（kāmacchanda）：對欲樂的欲求。 |
| [PaauFn02] | 〔帕奧禪師弟子註02〕 這裡的「身」是指「名身」而言，不是指「色身」。 |
| [AFn01] | (Ven. Anandajoti 01) The titles given in this edition are as they appear in ChS and Only (though Only omits this particular title), which have been extracted from the end titles, which are omitted in those editions. Headings being a modern convenience unknown to the manuscript tradition, BJT omits them, but includes the end-titles. In this edition both have been included for convenience on the one hand, and authenticity on the other. |
| [AFn02] | (Ven. Anandajoti 02) Kurūsu is plural and means amongst the Kurus, or amongst the Kuru people, with the implication: in the Kuru country. |
| [AFn03] | (Ven. Anandajoti 03) Kammāssadammaṁ is an accusative having locative meaning here; according to the commentary the accusative is used because there was no monastery in the town, and the Gracious One stayed in the jungle nearby (though quite why that should change the case is unclear, as the locative regularly means near or nearby). |
| [AFn04] | (Ven. Anandajoti 04) Commonly translated as either the only path or as the direct path. Doctrinally the former has to be excluded as the Buddha taught many paths according to temperament; and sammāsati forms only one part of the Noble Eightfold Path; the direct path on the other hand is really an unfortunate paraphrase, as a one-way street may and may not go directly to its destination, as witness the one-way streets in our cities. Rather the phrase means simply a one-way path, as it is translated here, which makes perfect sense doctrinally (as well as linguistically), as the characteristic of all one-way paths is that there is no turning back, and they lead one on until eventually they reach the conclusion, which, in this case, as we will see at the end, is final knowledge (aññā), or the state of non-return (anāgāmitā). |
| [AFn05] | (Ven. Anandajoti 05) In this compound dukkha means bodily pain as opposed to mental pain, domanassa or sorrow; but it should be clear that it also implies the ending of all suffering. |
| [AFn06] | (Ven. Anandajoti 06) Sacchi- = sa (one’s own) acchi (eye); with one’s own eyes, directly experiencing or realising. |
| [AFn07] | (Ven. Anandajoti 07) The correct parsing of satipaṭṭhāna is sati + upaṭṭhāna (cf. smṛty-upasthāna in BHS) which is recognized but rejected by the commentary, which favours the derivation from sati + paṭṭhāna. Upaṭṭhāna is derived from the verb upaṭṭhāti (itself a variant of upatiṭṭhati), and literally means standing near, therefore attending on, serving. Also related to upaṭṭhāka, an attendant (Ānanda was the Buddha’s main upaṭṭhāka in later years). The word sati is a feminine action-noun derived from the past participle of sarati the basic meaning of which is remembers. The translation of sati as mindfulness is something of a compromise, as sati doesn’t really mean simply mindfulness, which in normal English is synonymic with carefulness; but nor is it simple awareness or bare attention, rather the word seems to combine the two meanings and intends a careful sort of attention to whatever objects are arising in consciousness. If it wasn’t so cumbersome reflective awareness might be more indicative than mindfulness. |
| [AFn08] | (Ven. Anandajoti 08) Comm: here means in this Sāsana; which seems to be a little narrow, as many people today appear to be practising mindfulness without being within the Sāsana of the Buddha, even though it remains doubtful how far along the path anyone can go without having attained to right view (sammā diṭthi). |
| [AFn09] | (Ven. Anandajoti 09) Comm: ardent means having (enough) ardour to burn away the defilements in the three realms of existence, this is a name for (strong) energy. |
| [AFn10] | (Ven. Anandajoti 10) Vineyya is an absolutive (comm: vineyyā ti ... vinayitvā), which is an infinite verbal form syntactically dependent on a finite verb (here viharati). An absolutive signifies that the action is completed (perfected) in the past before the time of the finite verb. Vineyya is sometimes translated as though it were a present participle: removing avarice and sorrow regarding the world (or some such translation); however, as far as I have ever seen, the logic of the absolutive grammatically always implies that the action is complete before the action of the main verb, no matter what idiom we use in translation. |
| [AFn11] | (Ven. Anandajoti 11) Comm: the world of his own body, the world of the five constituents that provide fuel for attachment. The same sort of interpretation is to be applied below to the world of the three feelings, the world of the mind and the world of (the nature of) things. |
| [AFn12] | (Ven. Anandajoti 12) The absolutives here and in the next line are connected with the finite verbs assasati and passasati (as in Ñāṇamoli’s translation of MN 10), and not with nisīdati in the preceding line, in which case the folding of the legs, setting the body straight, and establishment of mindfulness would all occur before he sat down! |
| [AFn13] | (Ven. Anandajoti 13) Parimukhaṁ means at the front, or perhaps, around the mouth, i.e. it is a vague area, not meant to be confined to one particular spot or place, which would have been easy to designate if that is what was meant (like specifying oṭṭha, the lip). It is of course the mindfulness that is important in the practice, not the breathing as such, which only provides a basis for the mindfulness. |
| [AFn14] | (Ven. Anandajoti 14) Paṭisambhidāmagga says: body means the two bodies - the mind-body and the physical body; this would seem to mitigate against breathing meditation being taken solely as a body-based meditation. |
| [AFn15] | (Ven. Anandajoti 15) The instruction here changes from the present tense for breathing to the future tense. The reason for this change is that once the mind is settled on the breath he needs to deliberately cultivate mindfulness to progress further in the practice. |
| [AFn16] | (Ven. Anandajoti 16) The choice of simile here is surely significant, as the turner knows not just what is happening, but how he is making it happen, so that knowledge of the intention is also included in the practice. |
| [AFn17] | (Ven. Anandajoti 17) The context seems to indicate that contemplating (the nature of) the body in the body means contemplating the transient, ownerless nature of the body, as is signified by the references to origination and dissolution (samudaya & vaya [= anicca]) on the one hand; and the impersonal knowledge “there is a body” (atthi kāyo [= anattā]) on the other. Suffering, the other of the three characteristics of existence (tilakkhaṇa) is implied in impermanence. And similarly in regard to the other contemplations. |
| [AFn18] | (Ven. Anandajoti 18) That we are really talking about others’ bodies, and not the internal and external parts of our own body, is confirmed by the Abhidhamma Satipaṭṭhānavibhaṅga (translated elsewhere on this website), where the grammar excludes any other interpretation. |
| [AFn19] | (Ven. Anandajoti 19) See DP, ajjhattaṁ (and ° bahiddhā) for these meanings. In Janavasabhasutta (DN 18,26) it says: here ... a monk dwells contemplating (the nature of) the body in the body, ardent, with full awareness, mindfully aware, after removing avarice and sorrow regarding the world; while he dwells contemplating (the nature of) the body in the body there he becomes perfectly concentrated, perfectly clear, and, being perfectly concentrated, perfectly clear, he generates knowledge and insight regarding the external bodies of others. Similarly in regard to the contemplation of feelings, mind, and the nature of things. |
| [AFn20] | (Ven. Anandajoti 20) The translation follows the commentary, which says: just as far as, this designates, and is limited to, purpose. This is what is said: whatever mindfulness is established is not for another reason. Then the meaning of as far as (is necessary for) a measure of knowledge is so as to increase more and more, further and further, knowledge and mindfulness, for the increase of mindfulness and full awareness. For the same word in Sanskrit having this meaning see SED under mātra. This seems to me to make much better sense than the usual translation of for just knowledge and remembrance (Way); or for mere understanding and mere awareness (VRI). See also MN 22, near the end, where saddhamatta is translated by Ñāṇamoḷi and Bodhi (MLDB) as sufficient faith, and pemamatta as sufficient love. |
| [AFn21] | (Ven. Anandajoti 21) Comm: he lives independent because he is not dependent on wrong views or craving. |
| [AFn22] | (Ven. Anandajoti 22) Comm: he doesn’t grasp (anything) thinking: this is my self or this belongs to my self. |
| [AFn23] | (Ven. Anandajoti 23) This is where the idea that sati is mere awareness breaks down irretrievably, because as the commentary says: even animals like dogs and jackals know they are going when they are going ... but they do not uproot the perception of a self and cannot be said to be attending to mindfulness or a (proper) meditation subject. We see that mindfulness as taught here is always mindfulness of the true nature of reality, which is the liberating factor. |
| [AFn24] | (Ven. Anandajoti 24) The reduplication of the adverb gives it a distributive sense, in whatever way. |
| [AFn25] | (Ven. Anandajoti 25) Comm: herein, there are four kinds of full awareness: full awareness of the purpose [of going], full awareness of the suitability [of going], full awareness of resort [where one is going], full awareness of non-delusion [while going]. |
| [AFn26] | (Ven. Anandajoti 26) This section emphasises that on all occasions during one’s daily life one can maintain mindfulness, as long as one keeps in mind the true nature of the body, and doesn’t cling to it, but that is only possible if one doesn’t get caught up in daily activities, and therefore forgetful of the nature of reality. |
| [AFn27] | (Ven. Anandajoti 27) As noted in the Introduction it appears from the other versions of the Satipaṭṭhāna practice in the Pāḷi discourses and from comparative studies of the texts in the early traditions that this section on replulsiveness is the only original section in Kāyānupassanā, which means that the rest of the meditations described in the discourse are later additions, which gives it special relevance. It should also be noted that traditionally the subject for meditation (kammaṭṭhāna) described here (hairs of the head, body hairs, nails, teeth, skin, etc.) is the first subject given to a newly ordained monastic, and may be taken as an introduction to the practice of mindfulness right at the beginning of the monastic’s life. |
| [AFn28] | (Ven. Anandajoti 28) Only adds the brain, here and in the repetition below, which is an addition to the formula made in Medieval times. The list up to this point is of the items that have a preponderance of the earth-element, the ones after this point have a preponderance of the water-element. |
| [AFn29] | (Ven. Anandajoti 29) This is, of course, merely meant to be indicative of the sort of things found in the body, not a comprehensive list thereof, as can also be confirmed from the simile below where examples of grain are given, not a complete list of all known grains. |
| [AFn30] | (Ven. Anandajoti 30) 1 A charnel ground is a place where bodies were left on the ground, sometimes elevated ground, to be devoured by animals or birds. |
| [AFn31] | (Ven. Anandajoti 31) More exactly, vinīlaka means blue-coloured. |
| [AFn32] | (Ven. Anandajoti 32) In most countries these days there are no charnel grounds and it is not so easy to find abandoned bodies to do this practice, so monks in Buddhist countries often visit morgues or dissection rooms in hospitals. If actual dead bodies are not available, it is always possible to use one’s imagination. The point of the exercise is not morbidity, but insight, so a degree of spiritual maturity and stability should be established before attempting the practice, which should preferably be done under the guidance of an experienced teacher. Monks in the time of the Buddha who did this practice without guidance started killing themselves (see the opening to Pārājika III in the Vinaya Suttavibhaṅga). |
| [AFn33] | (Ven. Anandajoti 33) ChS has an expanded list, which includes herons, tigers, and leopards. |
| [AFn34] | (Ven. Anandajoti 34) Literally: scattered in the main and intermediate directions. |
| [AFn35] | (Ven. Anandajoti 35) There are many variations in the lists given in the various editions here. BJT adds: ankle-bone; shoulder-bone; neck-bone and tooth-bone. ChS is different in content and order, and also in spelling in some cases: ankle-bone, rib-bone, shoulder-bone, neck-bone and jaw-bone. Similar variations occur in Only which adds: rib-bone, chest-bone, arm-bone, shoulder-bone, neck-bone, jaw-bone and tooth. |
| [AFn36] | (Ven. Anandajoti 36) To be parsed as a-dukkhaṁ a-sukhaṁ. Another word that is used for this is upekkhā, which is this context would mean indifferent feeling. |
| [AFn37] | (Ven. Anandajoti 37) These are the three basic feelings that are enumerated in the teaching, what follows is a further division of these feelings depending on whether they are connected with sense-desire or not. Pleasant feelings that are not connected with sense-desire are recommended by the Buddha for loosening attachment to those that are so connected, see Saḷāyatanavibhaṅgasuttaṁ, MN 137. |
| [AFn38] | (Ven. Anandajoti 38) Comm: sensual pleasant and so on - sensual pleasant is a name for the five strands of sensuality dependent on the sensual, and the six happy feelings connected with the life of the householder; spiritual pleasant is a name for the six happy feelings connected with the life of renunciation. |
| [AFn39] | (Ven. Anandajoti 39) Comm: sensual unpleasant is a name for the six sorrowful feelings connected with the life of the householder; spiritual unpleasant is a name for the six sorrowful feelings connected with the life of renunciation. |
| [AFn40] | (Ven. Anandajoti 40) Comm: sensual neither-unpleasant-nor-pleasant is a name for the six equanimous feelings connected with the life of the householder; spiritual neither-unpleasant-nor-pleasant is a name for the six equanimous feelings connected with the life of renunciation. |
| [AFn41] | (Ven. Anandajoti 41) Relying on an ambiguity in the Pāḷi (which also exists in the English), at the beginning of the Contemplation of (the Nature of) Things the commentary will say: to teach ... the contemplation of mind the Auspicious One ... took up the constituent of consciousness. Consciousness (viññāṇa) in the constituents, however, is confined to the six spheres of consciousness. The complexes that are defined here more properly belong to the constituent of (mental) processes. |
| [AFn42] | (Ven. Anandajoti 42) The commentary explains that when without passion is said it does not indicate the supermundane state, but only that the mind is in a wordly wholesome or inconsequential state and the same interpretation is to be applied to hate and delusion below. Throughout this section the Comm is careful to note that we are not talking about supermundane states. |
| [AFn43] | (Ven. Anandajoti 43) Comm: saṅkhittaṁ means fallen into sloth and torpor, this is therefore a name for a shrunken mind; scattered means having become agitated, this is therefore a name for the distracted mind. I depart from the commentary here in my translation as the whole logic of this passage is that ethical opposites are being set in contrast, and shrunken on the one hand, and distracted on the other are not opposites ethically and therefore do not fit into this pattern. Saṅkhittaṁ literally means thrown (or brought) together, and vikkhittaṁ means thrown apart. |
| [AFn44] | (Ven. Anandajoti 44) Comm: become very great means being conversant with the form and formless fields; not become very great means being conversant (only) with the sensual field. Similarly for surpassable & unsurpassable below. |
| [AFn45] | (Ven. Anandajoti 45) Comm: concentratedmeans he who has fixed concentration or access concentration; not concentrated (indicates being) devoid of both (types of) concentration. |
| [AFn46] | (Ven. Anandajoti 46) Comm: liberated means liberated by (replacing) this factor (with the opposite factor, during vipassanā meditation), and by withdrawing support (in absorption meditation); not liberated (indicates being) devoid of both (types of) liberation. We can note here that the list of qualities in this section is ordered not according to logical opposites, but according to grammatical opposition. |
| [AFn47] | (Ven. Anandajoti 47) The commentary has 2 explanations for the meaning of dhamma in this section, one is that Contemplation of the Body dealt with form, Contemplation of Feelings and Mind dealt with the formless, and Contemplation of (the Nature of) Things deals with a mixture of form and formless; or, secondly, a division into the constituents was intended: body = form, feelings, mind = consciousness, and here dhamma = perception and (mental) processes. Translations usually follow the second of these explanations, giving dhamma the meaning of mental contents or mental objects. However, as noted above, Contemplation of Mind really deals with mental processes, not with the sense consciousness. As noted in the Introduction, in other versions of this teaching it appears that the original structure of this section only included the hindrances and the factors of awakening, which are both lists of ethical qualities of mind. I believe dhamma in this original context probably meant ethical states, a well-attested meaning for the word, but one no longer useable once the additions of the constituents, sense-spheres and truths have been included. |
| [AFn48] | (Ven. Anandajoti 48) Here ajjhattaṁ takes on another nuance. The parsing of the word is as adhi-, here meaning in, within + -atta, meaning the self, to be translated when standing alone as oneself (himself, herself, itself), according to context. In the next line, when in conjunction with me it becomes myself. |
| [AFn49] | (Ven. Anandajoti 49) Many teachings these days seem to stop short at just knowing the state of the mind, but this in itself is not sufficient for the practice of mindfulness, which continues by elucidating the further skilful states of mind that need to be developed to be able to overcome the various sorts of defilements that can arise in the mind. |
| [AFn50] | (Ven. Anandajoti 50) Comm: these six things lead to the giving up of sloth and torpor: grasping that the cause is in too much food, a complete change of the postures, applying the mind to the perception of light, dwelling in open grounds, having spiritual friendship and suitable talk. |
| [AFn51] | (Ven. Anandajoti 51) Comm: these six things lead to the giving up of agitation and worry: learning, questioning, gratitude towards the discipline, association with elders, having spiritual friendship and suitable talk. |
| [AFn52] | (Ven. Anandajoti 52) Vicikicchā is from the verb vicikicchati. The verb is made from the prefix vi- with the intensive verb cikicchati which is formed from √ cit, meaning, therefore, to think and think; the prefix vi- should be taken in the second sense given in PED: denoting disturbance, seperation, mixing up...: it thus means thinking again and again in a mixed up way. |
| [AFn53] | (Ven. Anandajoti 53) Upādāna has two meanings, attachment and fuel, and they are probably both implied in this context, hence the translation adopted here. Pañcakkhandha is commonly translated as the five aggregates, which had me scurrying to the dictionary when I first encountered it, as I had no idea what aggregate could mean in such a context. What it actually means, in more lucid English, is constituent, which is the translation adopted here. As what they constitute may not be altogether clear there is the explanatory addition in brackets. |
| [AFn54] | (Ven. Anandajoti 54) In the Dhamma the sense-spheres include the five physical senses as well as the mind. These are then further divided into the internal sense-spheres: eye, ear, nose, tongue, body and mind; and their external equivalents: forms, sounds, smells, tastes, tangibles and thoughts. These form the basis for sensual attachment. |
| [AFn55] | (Ven. Anandajoti 55) Ten fetters are mentioned in the commentary (to MN 10): the passion for sense-desire (kāmarāga), revulsion (paṭigha), conceit (māna), views (diṭṭhi), doubt (vicikicchā), grasping at virtue and practice (sīlabbataparāmāsa), passion for existence (bhavarāga), jealousy (issā), selfishness (macchariya) and ignorance (āvijjā). This is an Abhidhammic list, which differs from the fetters normally listed in the discourses (at DN 6, etc.) |
| [AFn56] | (Ven. Anandajoti 56) This is an important principle in the Dhamma: the fetter is not the eye, and similarly it is not the form (and not the ear or sound, nor any of the other pairs mentioned). The fetter arises dependent on them, but it is the mental defilement which is the fetter, and it is perfectly possible to have eyes and forms without the fetter (see SN 41.1). |
| [AFn57] | (Ven. Anandajoti 57) According to the commentary here views, doubt, grasping at virtue and practice, jealousy and selfishness are thrown off at the first stage of Awakening (sotāpatti); gross sense-desire and revulsion by the second stage (sakadāgāmitā) and even subtle forms of the same by the third stage (anāgāmitā); and conceit, passion for existence and ignorance by the fourth and final stage (arahatta). |
| [AFn58] | (Ven. Anandajoti 58) Bojjhaṅga > Bodhy + aṅga, Bodhi + aṅga. From √ budh, the primal meaning of which is to awaken. Through development bodhi also means to understand, hence the alternative translation Enlightenment. The commentary allows for both meanings: the seven harmonious qualities by which he completely awakens, rises from the sleep of the corruptions, or penetrates the Truths, those harmonious qualities are (called) Complete Awakening. |
| [AFn59] | (Ven. Anandajoti 59) When we look at the structure of this section we can see that it follows the same model as the Hindrances above. These two sections appear to be the earliest and most original form of the Dhammānupassanā, to which the others were later added in the centuries following the parinibbāna. |
| [AFn60] | (Ven. Anandajoti 60) Again here we can see a play on words, because dhamma, which is the Teaching of Lord Buddha, is also the true nature of things, and ultimately they are not different from one another, but in translation we have to choose the meaning that is most important to convey. |
| [AFn61] | (Ven. Anandajoti 61) SN Bojjhaṅgasaṁyuttaṁ (46.2) asks how this factor comes to fulfilment, and answers: there are, monks, things that are wholesome and unwholesome, blameworthy and blameless, despicable and excellent, things that resemble the dark and the bright, herein he should be one who makes much of wise reflection (on these things). |
| [AFn62] | (Ven. Anandajoti 62) Comm: these eleven things lead to the arising of the Joyful-Interest factor of Complete Awakening: recollection of the Buddha; recollection of the Dhamma, Saṅgha, virtue, generosity, and the gods; recollection of peace; avoidance of rough people; association with admirable people; reflection on discourses that inspire confidence; and being intent upon it (not: the inclination towards joy, as translated in Way [pg. 163], which is too passive - deliberately cultivating it is what is meant). Pīti is defined as fivefold: slight joyful-interest, momentary joyful-interest, reoccurring joyful-interest, transporting joyful-interest, suffusing joyful-interest. The common translation of pīti as rapture would seem to apply only to the last of these. |
| [AFn63] | (Ven. Anandajoti 63) Passaddhi is derived from the verb passambhati, calms, quiets, allays. Another word used in this discourse from the same root is passambhayaṁ (present participle from causative passambheti) in the Ānāpānapabbaṁ at the beginning of the Contemplation of the Body section. |
| [AFn64] | (Ven. Anandajoti 64) In the Satipaṭṭhānasuttaṁ of Majjhimanikāya, this is the end of the The Section about the Four Truths, only here in the Mahā- is it elaberated on. |
| [AFn65] | (Ven. Anandajoti 65) From here on the analysis of the truths corresponds closely to Ven. Sāriputta’s exposition of the same subject in The Discourse giving the Analysis of the Truths (M. 141, which has some small variations), but with the analysis of the 2nd and 3rd truths greatly expanded. |
| [AFn66] | (Ven. Anandajoti 66) Dukkha is the same word that is used in the analysis of the feelings, meaning there: unpleasant (feeling). This is unfortunate as people tend to think it has the same meaning here, which is not the case. Even pleasant feeling is impermanent and therefore dukkha in this sense (though it is not dukkhavedanā, of course). A more comprehensive translation might be unsatisfactoriness (and its cognates), a word too cumbersome to use without risking sounding pedantic, but good to bear in mind as a meaning for dukkha. |
| [AFn67] | (Ven. Anandajoti 67) PTS omits these two lines, saying they might be an addition from The Discourse that Set the Dhamma Wheel Rolling (the First Discourse of the Buddha), but is then also forced to omit the later text that explains these lines. However, the explanation does not occur in the first discourse, or anywhere else in the early texts except in the Satipaṭṭhāna discourses, so that it seems that if they are genuine they must belong here. |
| [AFn68] | (Ven. Anandajoti 68) To reiterate, it is not that the constituents are always suffering as in the examples given above (like birth, etc.), though they are always prone to it, rather it is that being impermanent they can never provide complete satisfaction. |
| [AFn69] | (Ven. Anandajoti 69) We can see here the methodology employed with definitions in the early texts, which is to define terms by synonyms, so their actual usage in the particular context can be clearly understood. |
| [AFn70] | (Ven. Anandajoti 70) Here is a good example of the methodology at work: jarā in its most general sense means maturing, which can of course have a positive sense. But in this context it doesn’t mean so much maturing, as over-maturing. |
| [AFn71] | (Ven. Anandajoti 71) We can see in this definition how sometimes dukkha is restricted in meaning to bodily pain. Compare the definition of domanassa, sorrow, mental pain which follows where dukkha is also used in the definition, but with a broader connotation. |
| [AFn72] | (Ven. Anandajoti 72) I translate bhava simply as existence in the context of the 3 planes of bhava (kāmabhava, sensual existence; rūpabhava, form existence; arūpabhava, formless existence). But in this context it is the continuation of existence that is at the heart of the matter. Bhava here is divided into kammabhava, continuation of existence through (result-producing) actions; and uppattibhava the continuation of existence through rebirth. |
| [AFn73] | (Ven. Anandajoti 73) Comm: Kāmataṇhā is craving in regard to sense pleasures, this is a name for passion regarding the five-fold sense-pleasures. Bhavataṇhā is craving in regard to the continuation of existence, because of having a wish for existence. This is a term associated with the arising of the eternalist view, passion for the form and formless existences, and a desire for absorption. Vibhavataṇhā is craving in regard to the discontinuation of existence, this is passion associated with the annihilationist view. |
| [AFn74] | (Ven. Anandajoti 74) In Saccavibhaṅgasutta (MN 141) this section, which expands on the second Noble Truth is not found. It appears to have been brought in from the the Discourse about Determining (Sammasanasutta, SN 12.66), which follows the very same scheme. The same applies to the third Noble Truth below. |
| [AFn75] | (Ven. Anandajoti 75) This cognate use of the present participle and the present tense of the same verb, apart from its use in this and the following section, seems to be very rare in the discourses. The only other occurrence I have found is ummajjamānā ummajjanti (emerging they emerge) in the simile of the fisherman at the end of Brahmajālasutta (DN 1). |
| [AFn76] | (Ven. Anandajoti 76) As we will see in the section on cessation, although this is the place where it arises, it isn’t the place where it necessarily arises, it can also cease in the same place, provided there is mindfulness and understanding, particularly of the danger involved in sense-desire. |
| [AFn77] | (Ven. Anandajoti 77) The commentary says: craving does not arise when these have not arisen in that place, (but) because of manifesting again and again arisen craving settles. Therefore the Auspicious One said: “In the world the eye is likeable and pleasing...” and so on. |
| [AFn78] | (Ven. Anandajoti 78) Ariya means primarily belonging to the Ariyan people; when used ethically, however, as the Buddha used it, it had the meaning of civilised, worthy, and therefore noble. |
| [AFn79] | (Ven. Anandajoti 79) Traditionally the Path is divided into three sections: virtue (right speech, action and livelihood), mind-mastery (right endeavour, mindfulness and concentration) and wisdom (right view and thought), but it should be borne in mind that all factors of the Path work to support each other, and this is not a hierarchical sequence. |
| [AFn80] | (Ven. Anandajoti 80) The eightfold Path, when fulfilled, becomes the tenfold Path, with the addition of right knowledge and right freedom. |
| [AFn81] | (Ven. Anandajoti 81) Mundane right-view is defined elsewhere (MN 41, 117, etc.) as: there are gifts, offerings and sacrifices, there are fruit and result for well-done and badly-done deeds, there is this world and the next world, there are (obligations towards) Mother and Father, there are spontaneously born (heavenly) beings, there are in this world monks and priests who have practiced and attained correctly, and those who, themselves having directly realised it with their deep knowledge, make known this world and the next world; i.e. one must have understanding of wholesome and unwholesome actions, one’s duties to others, a belief in the heavenly realms and confidence in good teachers. If someone doesn’t have these, it is hard to see how he could make progress to supermundane right-view. |
| [AFn82] | (Ven. Anandajoti 82) Avihiṁsā (non-violence) is simply another form of the better known ahiṁsā, a fundamental virtue associated with Mahātma Gandhi, which has been very influential in modern politics as a different way of getting things done: for those who are physically weak it adds the strength of morality. |
| [AFn83] | (Ven. Anandajoti 83) All four are normally included in the five virtuous practices (sīla) under right speech (musāvāda), but sometimes spelt out to make another set of eight virtuous practices, which has right livelihood as the eighth (ājīvā-aṭṭhamakasīla). |
| [AFn84] | (Ven. Anandajoti 84) These are the first three of the five precepts undertaken by lay followers. Together with the previous right speech and restraint from intoxicants they constitute the basic level of morality expected of anyone following the teaching. |
| [AFn85] | (Ven. Anandajoti 85) Five types of wrong livelihood for merchants are explained in Vaṇijjāsuttaṁ (AN 5.177): dealing in weapons (lit. swords), living beings, meat, intoxicants and poisons; but generally speaking any activity whereby in the course of earning one’s living one has to break the precepts could be considered wrong livelihood. For monks and nuns, making a living through reading of signs, fortune telling, acting as a go-between, casting spells, accountancy, poetry, philosophy or acting as medical assistants would count as wrong livelihood (see DN 1, where they are spelt out in great detail). |
| [AFn86] | (Ven. Anandajoti 86) This section on the endeavours is a good example of the Pāḷi usage of negatives, which sounds so awkward in English, where we would normally say something simple here, like: he endeavours to prevent bad and unwholesome things from arising. In Pāḷi, though, there is a tendency to work with negative and positive forms of the same word through the exchange of prefixes, and with cognate forms. |
| [AFn87] | (Ven. Anandajoti 87) Normally asammosa would mean lack of confusion, absense of delusion, etc. Here the commentary defines it thus: asammosāyā ti avināsanatthaṁ; for persistence means for non-destruction - a meaning that is demanded by the context. |
| [AFn88] | (Ven. Anandajoti 88) Right Concentration is always defined in terms of the absorptions in the discourses; there is no mention of such things as access concentration (upacārasamādhi) or momentary concentration (khaṇikasamādhi) until commentarial times. If they were sufficient to fulfil the Path we might have expected the Buddha to mention them. |
| [AFn89] | (Ven. Anandajoti 89) Vitakka and vicāra are sometimes transalted as applied and sustained thought. But if this is correct then they have a meaning in this context that they have nowhere else, as elsewhere they always have the much broader meanings of thinking and reflection, as translated here. |
| [AFn90] | (Ven. Anandajoti 90) These are the sorts of pleasurable states of mind that counteract the attachment to sense-desires, and are always recommended in the discourses, as they lead on along the Path to liberation; it is an example of what was mentioned in the Vedanānupassanā as: spiritual pleasant feeling. |
| [AFn91] | (Ven. Anandajoti 91) Always defined in the commentaries (e.g. MNiddA, Guhaṭṭhakasuttaniddesavaṇṇanā; VinA, Verañjakaṇḍavaṇṇanā, etc.) as being the nāmakāya, or mind-body. |
| [AFn92] | (Ven. Anandajoti 92) If we interpret the compound differently this might be taken to mean: complete purity of mindfulness and equanimity. |
| [BpitFn001] | (BurmaPiṭakaA 001) Acc. to Dīgha Nikāya commentary the term "Bhikkhus" here includes all those dedicated to the practice of this Teaching and not only those who have been admitted to the Order. |
| [BpitFn002] | (BurmaPiṭakaA 002) I.e., purification of the minds |
| [BpitFn003] | (BurmaPiṭakaA 003) I.e., physical pain |
| [BpitFn004] | (BurmaPiṭakaA 004) I.e., mental distress |
| [BpitFn005] | (BurmaPiṭakaA 005) Ariya Magga |
| [BpitFn006] | (BurmaPiṭakaA 006) That means "that only way" |
| [BpitFn007] | (BurmaPiṭakaA 007) I.e., Satipaṭṭhāna |
| [BpitFn008] | (BurmaPiṭakaA 008) I.e., what are the four Satipaṭṭhānas? |
| [BpitFn009] | (BurmaPiṭakaA 009) I.e., the disciple |
| [BpitFn010] | (BurmaPiṭakaA 010) Kaya — the body: strictly speaking, the aggregate of physical phenomena. |
| [BpitFn011] | (BurmaPiṭakaA 011) "And perceives its impermanent, insecure, soulless, and repulsive nature" – same applies to sensation, mind and dhamma. |
| [BpitFn012] | (BurmaPiṭakaA 012) "which will appear if he is not mindful of the five khandhas" — same applies to sensation, mind and dhamma. |
| [BpitFn013] | (BurmaPiṭakaA 013) I.e., vedana |
| [BpitFn014] | (BurmaPiṭakaA 014) I.e., citta |
| [BpitFn015] | (BurmaPiṭakaA 015) Dhamma: the five dhammas consisting of (1) five nīvaraṇas (2) five khandhas. (3) twelve āyatanas, (4) seven bojjhaṅgas, and (5) four ariya saccas. This will become clear in ¶¶382-403 of this sutta. |
| [BpitFn016] | (BurmaPiṭakaA 016) Towards the object of concentration |
| [BpitFn017] | (BurmaPiṭakaA 017) No special effort is necessary to calm down the strong inhalation and exhalation. The more one gets mental concentration the more the strong inhalation and exhalation will calm down. When the mental concentration reaches its highest point, inhalation and exhalation will become so delicate that the yogi will feel that his breathing has stopped. |
| [BpitFn018] | (BurmaPiṭakaA 018) On the string turning the lathe |
| [BpitFn019] | (BurmaPiṭakaA 019) I.e., it is his own breathing, and he perceives its impermanent, insecure, and soulless nature. |
| [BpitFn020] | (BurmaPiṭakaA 020) Which is the breathing |
| [BpitFn021] | (BurmaPiṭakaA 021) His own breathing |
| [BpitFn022] | (BurmaPiṭakaA 022) The causes of the appearing and dissolution of the aggregate of physical phenomena which is inhalation and exhalation are the existence or the non-existence of the body, the nose and the mind. |
| [BpitFn023] | (BurmaPiṭakaA 023) Which is inhaling and exhaling |
| [BpitFn024] | (BurmaPiṭakaA 024) I.e.,vipassanā |
| [BpitFn025] | (BurmaPiṭakaA 025) And perceives its impermanent, insecure, soulless, and repulsive nature. |
| [BpitFn026] | (BurmaPiṭakaA 026) The causes of appearing of physical phenomena are ignorance of the Four Ariya Truths, craving, kamma, and nutriment. They and their effect, i.e., the continuous appearance of physical phenomena, are called five Samudaya dhammā. The perception of these five Samudaya dhammā is called Samudaya dhammānupassi. They are perceived in the following way: When the bhikkhu can steadfastly keep his mind on the body-postures by means of diligence, mindfulness, concentration, comprehension, he perceives the sign or incessant appearance of physical phenomena (nibbatti lakkhaṇā): This perception usually begins, when the bhikkhu achieves the second vipassanā ñāṇa — paccaya pariggaha ñāṇa. From this perception, the bhikkhu draws the conclusion that rebirth of beings take place in a similar way. Therefore, while the bhikkhu is perceiving the continuous appearance of physical phenomena he realizes that endless rebirths are due to:
The bhikkhu then realizes that extinction of ignorance of Four Ariya Truths will cause the extinction of endless appearance of physical phenomena. The actual perception of the sign of change or disappearance or deterioration of physical phenomena will begin when the bhikkhu achieves the third vipassanā ñāṇa — Sammasana ñāṇa. The sign of change is called viparinama lakkhaṇā. In fact, the perception of the appearance and disappearance of physical phenomena, by means of nibbatti and viparināma lakkhaṇā, becomes clearer when the bhikkhu achieves the fourth vipassanā ñāṇa — Udayabbaya ñāṇa. However, the perception of only the disappearance of physical phenomena becomes stronger, when he achieves the fifth vipassanā ñāṇa — bhaṅga ñāṇa. |
| [BpitFn027] | (BurmaPiṭakaA 027) "Without soul or atta directing it" — this shows the mental state of the bhikkhu when his mindfulness is at its height. Before he reaches this mental state, he occasionally imagines, in spite of his efforts to be mindful, (a) that body and limbs are his, (b) that his jīva (soul or atta) is directing them, to make postures. Occasionally, he even feels proud of and pleased with "his" body and limbs." These false views of the body and limbs begin to disappear when he achieves the fifth vipassanā ñāṇa — bhaṅga ñāṇa. From that stage the bhikkhu perceives only the deterioration of the body. And he is no longer conscious of the body and the limbs as such. And therefore he does not take pride and pleasure in them. With this perception of the non-existence of the body and limbs, he fully achieves the eleventh vipassanā ñāṇa, (saṅkhārupekkhā ñāṇa.) |
| [BpitFn028] | (BurmaPiṭakaA 028) I.e.,vipassanā |
| [BpitFn029] | (BurmaPiṭakaA 029) Including the pleura, the diaphragm and other forms of membrane in the body |
| [BpitFn030] | (BurmaPiṭakaA 030) The brain is not included in the Pali Text of this Sutta; but is included in the Paṭisambhidā Magga. |
| [BpitFn031] | (BurmaPiṭakaA 031) I.e., lubricating oil of the joints |
| [BpitFn032] | (BurmaPiṭakaA 032) The primary elements: dhātu, 'element', is a force of Nature which behaves in accordance with the laws of Nature. The four primary elements literally translated above for the sake of brevity as 'earth, water, fire, and air elements' are:
The Pathavī-dhātu is predominant in the first twenty items of the list given in Section (4). The Āpo-dhātu is predominant in the last twelve items. The Tejo-dhātu consists of four kinds of heat in the body and Vāyo dhātu consists of six kinds of Vāyo in the body. |
| [BpitFn033] | (BurmaPiṭakaA 033) So that only pieces of meat are seen and not the cow as such |
| [BpitFn034] | (BurmaPiṭakaA 034) I.e., it is his own breathing, and he perceives its impermanent, insecure, and soulless nature. |
| [BpitFn035] | (BurmaPiṭakaA 035) Which is the breathing |
| [BpitFn036] | (BurmaPiṭakaA 036) His own breathing |
| [BpitFn037] | (BurmaPiṭakaA 037) The causes of the appearing and dissolution of the aggregate of physical phenomena which is inhalation and exhalation are the existence or the non-existence of the body, the nose and the mind. |
| [BpitFn038] | (BurmaPiṭakaA 038) Which is inhaling and exhaling |
| [BpitFn039] | (BurmaPiṭakaA 039) I.e.,vipassanā |
| [BpitFn040] | (BurmaPiṭakaA 040) And he perceives its impermanent, insecure, and soulless nature. |
| [BpitFn041] | (BurmaPiṭakaA 041) Whithout soul or atta directing it |
| [BpitFn042] | (BurmaPiṭakaA 042) I.e.,vipassanā |
| [BpitFn043] | (BurmaPiṭakaA 043) Fourteen Ways: consisting of one way of perception in each of the first five sections and nine ways of perception in the sixth and last Section. |
| [BpitFn044] | (BurmaPiṭakaA 044) And perceive its impermanent, insecure, and soulless nature |
| [BpitFn045] | (BurmaPiṭakaA 045) And perceives its impermanent, insecure, and soulless nature |
| [BpitFn046] | (BurmaPiṭakaA 046) The causes of the appearing of sensation are: ignorance of the Four Ariya Truths, craving, kamma and contact (phassa). These result in the appearing of sensation. The disappearance of these causes results in the dissolution or absence of sensation. |
| [BpitFn047] | (BurmaPiṭakaA 047) Without soul or atta |
| [BpitFn048] | (BurmaPiṭakaA 048) I.e., citta — and perceive its impermanent, insecure, and soulless nature |
| [BpitFn049] | (BurmaPiṭakaA 049) I.e., is aware of |
| [BpitFn050] | (BurmaPiṭakaA 050) Passion, rāga: In vipassanā bhāvanā, the bhikkhu is liable to misunderstand passion. He may think that he is required to be mindful of strong forms of passion only. He is, in fact, required to be mindful of all forms of passion — weak, medium, strong. In vipassanā, it is a very important point. Whatever takes place in the six senses, however insignificant, however good or bad it is, he is required to be mindful of it. (Passion=pleasure in or craving for something). |
| [BpitFn051] | (BurmaPiṭakaA 051) Dosa: mental violence, hatred, frustration, desire to ill-treat, desire to destroy, desire to kill, are all covered by this term dosa |
| [BpitFn052] | (BurmaPiṭakaA 052) Moha: (Usually defined as stupidity, dullness of mind, bewilderment, infatuation, delusion). Moha is a cetasika that makes citta (mind) incapable of choosing between right and wrong, incapable of perceiving the four Noble Truths, incapable of practicing correctly for the perception of the four Noble Truths, incapable of adopting a proper mental attitude. It is called micchāñāṇa, the intellect that is capable of giving only evil counsel in all matters. Moha makes a person blind to the nature and Consequences of a demeritorious deed. |
| [BpitFn053] | (BurmaPiṭakaA 053) Saṅkhitta citta: (lit., shrunken mind); this means indolence, lethargy, slothfulness, lack of interest in anything. (The Commentary) |
| [BpitFn054] | (BurmaPiṭakaA 054) Vikkhitta citta: A diffused or restless state of mind resulting in lack of concentration. (The Commentary) |
| [BpitFn055] | (BurmaPiṭakaA 055) Mahaggata citta: The loftiness of mind experienced in rūpa-jhāna and arūpa-jhāna. (The Commentary) |
| [BpitFn056] | (BurmaPiṭakaA 056) Amahaggata citta: (kāmāvacara citta): The mind as generally found in the sensuous realms, (The Commentary) |
| [BpitFn057] | (BurmaPiṭakaA 057) 'Sa-uttara', and 'anuttara' are relative terms, indicating inferior and superior states of mind. A state of mind that has some other state of mind superior to it, and is therefore inferior, is sa-uttara citta; a state of mind that is superior to some other state of mind is anuttara citta. Kāmāvacara citta, the state of mind of the sensuous realms, is inferior to the rūpa and arūpa jhāna states of mind. The rūpa jhāna state of mind is inferior to the arūpa jhana state of mind, but is superior to the kāmāvacara state of mind. In vipassanā practice, the arūpa jhāna state of mind is superior to both the rūpa jhāna and the kamavacara states of mind. Within the stages of the jhānas themselves, each jhāna is relatively inferior or superior, progressing to the nevasaññānāsaññāyatana jhāna which is the highest state of mind. An ordinary yogi who has no experience of jhāna cannot concentrate on the mahaggara or anuttara states of mind. As a matter of fact, anuttara is normally an epithet for Lokuttarā citta or Magga-phala citta. However, in vipassanā practice, the yogi can concentrate only on the five upādānakkhandhas, the five Aggregates which form the objects of Clinging. He cannot concentrate on Magga-phala citta. Therefore, jhānas are given the epithet anuttara. (The Commentary) |
| [BpitFn058] | (BurmaPiṭakaA 058) Samāhita citta is the mind that has samādhi, which is mental concentration on an object. According to the Commentary, Samāhita citta has (1) upacāra samādhi, and (2) appanā samādhi, (i.e., jhāna). Upacāra samādhi is samādhi that precedes, and is close to appanā samādhi, helping the latter to take place. Appanā samādhi fixes the mind on the mental object. The mind with upacāra samādhi generally belongs to the sensuous state of existence. The mind with appanā samādhi belongs to the rūpa (fine material) and arūpa (non-material) jhānas. |
| [BpitFn059] | (BurmaPiṭakaA 059) Asamāhita citta: The mind without the two kinds of samādhi. (The Commentary) |
| [BpitFn060] | (BurmaPiṭakaA 060) Vimutta citta: Here it means the mind temporarily liberated from moral defilements (kilesas). (The Commentary) |
| [BpitFn061] | (BurmaPiṭakaA 061) Avimutta citta: The mind not liberated from moral defilements. (The Commentary) |
| [BpitFn062] | (BurmaPiṭakaA 062) I.e., citta — and perceives its impermanent, insecure, and soulless nature |
| [BpitFn063] | (BurmaPiṭakaA 063) The causes of the appearing of the mind are: Ignorance of the four Ariya Truths, craving, kamma, the complex of mental and physical aggregates (nāma-rūpa). The disappearances of these causes result in the dissolution of the mind. |
| [BpitFn064] | (BurmaPiṭakaA 064) And perceive that they are just phenomena without any entity or soul |
| [BpitFn065] | (BurmaPiṭakaA 065) Nīvaraṇa: means obstacles in the path of one's spiritual progress. They are hindrances to doing good deeds and to the achievement of jhānas and of the four Magga Insight, There are five Hindrances:
|
| [BpitFn066] | (BurmaPiṭakaA 066) And perceive their soulless nature |
| [BpitFn067] | (BurmaPiṭakaA 067) And perceives that they are just phenomena without any entity or soul |
| [BpitFn068] | (BurmaPiṭakaA 068) The arising of the Hindrances is due to ayoniso manasikāra, wrong perception of phenomena, resulting from taking any phenomenon as permanent, pleasurable, endowed with soul, and non-repulsive. In the case of craving and desire, the Nīvaraṇa is due to taking what is actually repulsive as non-repulsive; in the case of ill will, the Nīvaraṇa is due to taking something as being offensive. The non-appearance or disappearance of the Hindrances is brought about by yoniso manasikāra, right perception of phenomena, viewing all phenomena as impermanent, unpleasurable, soulless and repulsive. The discarded kāmacchanda will not rise again due to Arahatta Magga. The discarded byāpāda will not arise again due to Anāgāmi Magga. The discarded thina-middha will not arise again due to Arahatta Magga. The discarded uddhacca-kukkucca will not arise again due to Arahatta Magga and Anāgāmi Magga respectively. The discarded vicikicchā will not arise again due to Sotāpatti Magga. |
| [BpitFn069] | (BurmaPiṭakaA 069) Without soul or atta |
| [BpitFn070] | (BurmaPiṭakaA 070) Upādānakkhandhas are the five khandha Aggregates which are the objects of Grasping or Clinging. The five khandhas are:
But the magga-phala citta (lokuttara citta) is not an object of Clinging. Therefore, only the viññānakkhandhā which does not include magga-phala citta can be the object of Clinging (upādāna). |
| [BpitFn071] | (BurmaPiṭakaA 071) I. e., assimilation of sensation |
| [BpitFn072] | (BurmaPiṭakaA 072) And perceives that they are just phenomena without any entity or soul |
| [BpitFn073] | (BurmaPiṭakaA 073) The causes for the appearing and dissolution of the Aggregate or physical phenomena are the same as those for body movement and posture, (see footnote to Para 375); for sensation, perception, and mental formations, the same as for sensation (see footnote to Para 380): for consciousness the same as for the Mind (see footnote to Para 381). |
| [BpitFn074] | (BurmaPiṭakaA 074) And perceives that they are just phenomena without any entity or soul |
| [BpitFn075] | (BurmaPiṭakaA 075) Fetter: saṅyojana: a fetter that binds one to endless dukkha. There are ten saṅyojanas: (i) kāmarāga, craving for sensual pleasure; (ii) paṭigha, anger, disappointment, fear, grief, ill will; (iii) māna, pride, conceit; (iv) sakkāya-diṭṭhi, belief in the illusion that there is Self, Soul; (v) vicikicchā, doubt, wavering, scepticism. (see footnote on the Hindrances in Para 382); (vi) sīlabbataparāmāsa, the misleading belief that there are paths, other than the Ariya Path of Eight Constituents, that can liberate one from dukkha; (vii) bhavarāga, craving to become a brahmā with mind and body, (rūparāga) or craving to become a brahmā with only mind and no body (arūparāga); (viii) issā, jealousy, envy; (ix) macchariya, meanness and stinginess; (x) avijjā, ignorance of the Four Noble Truths. This list is according to the Abhidhamma classification. |
| [BpitFn076] | (BurmaPiṭakaA 076) A fetter which has not yet arisen comes to arise due to ayoniso-manasikāra; the fetter that has arisen comes to be discarded through yoniso-manasikāra; due to one of the four Ariya Maggas the discarded fetter will not arise in the future. |
| [BpitFn077] | (BurmaPiṭakaA 077) And perceives that they are just phenomena without any entity or soul |
| [BpitFn078] | (BurmaPiṭakaA 078) The causes for the appearing of the physical sense-bases are ignorance of the four Noble Truths, craving, kamma, and nutriment; and the dissolution of those physical sense-bases is due to the disappearance of these causes. The causes for the appearing and the dissolution of the mind base are the same as those for the Mind; (see footnote to Para 381). The causes for the appearing and the dissolution of the mind-object base, which are not already included in the physical sense-bases, are the same as those for Sensation; (see footnote to Para 380). |
| [BpitFn079] | (BurmaPiṭakaA 079) Bojjhaṅgā, pl. of bojjhaṅga: from bodhi + aṅga. Bodhi=knowledge of the four Ariya Truths, Enlightenment, through vipassana insight, and magga-phala insight, Aṅga factor leading to such knowledge. Bojjhaṅga is generally translated as factor of enlightenment or enlightenment-factor. |
| [BpitFn080] | (BurmaPiṭakaA 080) Factors which enable one to comprehend the four Ariya Truths |
| [BpitFn081] | (BurmaPiṭakaA 081) Sati-sambojjhaṅga: This is a combination of three words, namely, sati=steadfast mindfulness + sam=well, positively, clearly + bojjhaṅga= one of the seven bojjhaṅga. Sati-sambojjhaṅga is the bojjhaṅga of steadfast mindfulness that enables one to comprehend clearly the four Ariya Truths. |
| [BpitFn082] | (BurmaPiṭakaA 082) This is due to yoniso manasikāra: yoniso =proper + manasikāra=attention to the object. (See footnote to para 382). This also applies to the three factors of enlightenment. |
| [BpitFn083] | (BurmaPiṭakaA 083) This is due to Arahatta-magga: the fourth and final stage of Magga Insight, Magga ñāṇa, in which all the kilesas, moral defilements, are eradicated. This also applies to the other factors of enlightenment. |
| [BpitFn084] | (BurmaPiṭakaA 084) Dhammavicaya is a combination of two words, namely, dhamma + vicaya. Dhamma means the five khandhas, or nāmarūpa, mental and physical phenomena. Vicaya means knowledge through proper investigation. Here, investigation means vipassanā bhāvanā. So dhammavicaya means knowledge of the true nature of the five khandhas by means of vipassanā bhāvanā. |
| [BpitFn085] | (BurmaPiṭakaA 085) Viriya-sambojjhaṅga: Viriya means the right effort to be mindful. It is a well-balanced effort which is neither unduly strong nor unduly weak. If the effort is unduly weak, the bhikkhu cannot achieve mental concentration (samādhi). If it is unduly strong, be will become so exhausted that samādhi, which he has already achieved, can be impaired. |
| [BpitFn086] | (BurmaPiṭakaA 086) Pīti: when one's viriya, effort, becomes well-balanced, after attaining sati, steadfast mindfulness, and dhamma-vicaya, knowledge of the true nature or nāmarūpa, one gets pīti, joy and satisfaction which may thrill one through and through. |
| [BpitFn087] | (BurmaPiṭakaA 087) Passaddhi- sambojjhaṅga: After one has got pīti-sambojjhaṅga, one naturally gets passaddhi-sambojjhaṅga. Before this stage, one has to start the meditation process by making a definite effort to be steadfastly mindful. However, when this Passaddhi stage has been once reached, mindfulness takes place without much effort. |
| [BpitFn088] | (BurmaPiṭakaA 088) Samādhi-sambojjhaṅga is a logical consequence of pīti -sambojjhaṅga and pasaddhi-sambojjhaṅga. When the bhikkhu achieves it, he is instantly and closely aware of every object as it appears in his mind. |
| [BpitFn089] | (BurmaPiṭakaA 089) Upekkhā-sambojjhaṅga is a bojjhaṅga that keeps a balance between saddhā (faith) and paññā (knowledge of the true nature of the five khandhas, by means or vipassanā bhāvanā. It also keeps a balance between viriya and samādhi. |
| [BpitFn090] | (BurmaPiṭakaA 090) And perceives that they are just phenomena without any entity or soul |
| [BpitFn091] | (BurmaPiṭakaA 091) The arising of the Bojjhaṅga, factors of enlightenment, is due to yoniso-manasikāra, right perception of phenomena, viewing all phenomena as impermanent, unpleasurable, soulless and repulsive. The non-appearance or disappearance of a bojjhaṅga is due to ayoniso-manasikāra, wrong perception of phenomena, viewing all phenomena as permanent, pleasurable, endowed with soul, and non repulsive. |
| [BpitFn092] | (BurmaPiṭakaA 092) And perceives that they are just phenomena without any entity or soul |
| [BpitFn093] | (BurmaPiṭakaA 093) Dukkha as a Noble Truth is left untranslated. "Suffering" and "ill" are inadequate renderings. Dukkha is inherent in existence. The five Aggregates which are the objects of Clinging therefore embody dukkha. Dukkha has connotations of impermanence, insubstantiality, unsatisfactoriness, emptiness, imperfection, insecurity, besides the obvious ones of suffering, physical pain (as in para 393) and mental affliction. |
| [BpitFn094] | (BurmaPiṭakaA 094) I.e., repeated rebirth |
| [BpitFn095] | (BurmaPiṭakaA 095) According to the Commentary. |
| [BpitFn096] | (BurmaPiṭakaA 096) Of nāmarūpa |
| [BpitFn097] | (BurmaPiṭakaA 097) To kilesas, moral defilements |
| [BpitFn098] | (BurmaPiṭakaA 098) To kilesas, moral defilements |
| [BpitFn099] | (BurmaPiṭakaA 099) Kāma-taṇhā is hankering after and becoming attached to pleasures of the senses. Bhava- taṇhā is hankering after and becoming attached to continued existence, either the current sensual existence or a better and higher existence in the rūpa (fine material) or arūpa (non-material) brahmā realms, or becoming attached to the rūpa and arūpa jhānas. Vibhava- taṇhā is hankering after and becoming attached to the idea that there is no kamma for rebirth, and hence no future existence. |
| [BpitFn100] | (BurmaPiṭakaA 100) Establishes: nivisati recurs again and again. (The Commentary) |
| [BpitFn101] | (BurmaPiṭakaA 101) Upādānakkhandhas: In the Pāḷi text, loka, which the Commentary explains as the Aggregates which are the objects of Clinging. |
| [BpitFn102] | (BurmaPiṭakaA 102) I. e., in the eye |
| [BpitFn103] | (BurmaPiṭakaA 103) I.e. consciousness arising in the eye |
| [BpitFn104] | (BurmaPiṭakaA 104) I. e., contact with the sense of sight |
| [BpitFn105] | (BurmaPiṭakaA 105) I.e. contact with the sense of hearing |
| [BpitFn106] | (BurmaPiṭakaA 106) I. e. , contact with the sense of smell |
| [BpitFn107] | (BurmaPiṭakaA 107) Vitakka is the initial turning of the mind towards the object of attention. It is also rendered as 'reflection', thinking' or 'thought-conception'. Vicāra is the deliberate investigation or examination by the mind of the object of attention. |
| [BpitFn108] | (BurmaPiṭakaA 108) This, in fact, is realization of Nibbana |
| [BpitFn109] | (BurmaPiṭakaA 109) I.e., in the eye |
| [BpitFn110] | (BurmaPiṭakaA 110) I.e., Nibbana |
| [BpitFn111] | (BurmaPiṭakaA 111) I.e., the Path leading to Nibbana |
| [BpitFn112] | (BurmaPiṭakaA 112) I.e., thoughts of loving-kindness |
| [BpitFn113] | (BurmaPiṭakaA 113) I.e., thoughts of compassion |
| [BpitFn114] | (BurmaPiṭakaA 114) In samatha, vipassana meditation |
| [BpitFn115] | (BurmaPiṭakaA 115) I.e., the disciple |
| [BpitFn116] | (BurmaPiṭakaA 116) And perceives its impermanent, insecure, soulless and repulsive nature |
| [BpitFn117] | (BurmaPiṭakaA 117) Which will appear if he is not mindful of the five khandhas |
| [BpitFn118] | (BurmaPiṭakaA 118) And perceives its impermanent, insecure, and soulless nature |
| [BpitFn119] | (BurmaPiṭakaA 119) Which will appear if he is not mindful of the five khandhas |
| [BpitFn120] | (BurmaPiṭakaA 120) And perceives its impermanent, insecure, and soulless nature |
| [BpitFn121] | (BurmaPiṭakaA 121) Which will appear if he is not mindful of the five khandhas |
| [BpitFn122] | (BurmaPiṭakaA 122) And perceives their impermanent, insecure, and soulless nature |
| [BpitFn123] | (BurmaPiṭakaA 123) Which will appear if he is not mindful of the five khandhas |
| [BpitFn124] | (BurmaPiṭakaA 124) And perceives that they are just Phenomena without any entity or soul |
| [BpitFn125] | (BurmaPiṭakaA 125) Aññā, the knowledge of final emancipation, arahatta phala |
| [BpitFn126] | (BurmaPiṭakaA 126) The state of Non-return to the world of sense-existence, anāgāmi phala |
| [AnālaFn01] | (Ven. Anālayo 01) For my rendering of the Satipaṭṭhāna Sutta, I have mostly adopted the translation given in Ñanamoli (1995): pp.145–55. In a few instances, however, I have ventured to introduce my own renderings, based on the understanding gained in the progress of my research. In order to facilitate references to particular passages of the discourse, I have inserted a short headline above each section. |
| [AnālaFn02] | (Ven. Anālayo 02) In the actual discourse, each of the individual stages of the corpse in decay is followed by a full version of the “refrain”, which, for the sake of convenience, I have abbreviated here and in Fig. 1.1. |
| [AnālFn01] | 〔香光 註01〕 關於《念住經》﹝ Satipaṭṭhāna Sutta ﹞的翻譯，筆者大部分採用在 Ñāṇamoli （1995）：pp. 145-55 所提供的翻譯。不過，有幾處經文，基於研究過程中所獲得的理解，筆者冒然引入自己的翻譯。為了方便參考此經的特定段落，在每個段落前加入簡短的標題。 |
| [AnālFn02] | 〔香光 註02〕 在真正的經文中，腐壞中屍體的每一個別的階段之後，都接續一個「重誦」的完整版；這點為了方便起見，本書在此及圖1-1，都已省略。 |
巴利文經典最突出的特點，同時也是缺乏同情心的讀者最感厭倦的特點，就是單字、語句和整段文節的重複。這一部分是文法或至少是文體所產生的結果。 …，…，…，
…，…，…， 這種文句冗長的特性，另外還有一個原因，那就是在長時期中三藏經典只以口授相傳。 …，…，…，
…，…，…， 巴利文經典令人生厭的機械性的重覆敘述，也可能一部分是由於僧伽羅人(Sinhalese)不願遺失外國傳教師傳授給他們的聖語 …，…，…，
…，…，…， 重覆敘述不僅是說教記錄的特點，而且也是說教本身的特點。我們持有的版本，無疑地是把一段自由說教壓縮成為編有號碼的段落和重覆敘述的產品。佛陀所說的話一定比這些生硬的表格更為活潑柔軟得多。
（節錄自： 巴利系佛教史綱 第六章 聖典 二 摘錄 ）