namo tassa bhagavato arahato sammāsambuddhassa

皈敬世尊、阿羅漢、正等正覺者

長部22經 總說 - 大念處經 多譯本對讀

本對讀包含下列數個版本：
巴利原典 (CSCD)[1] 、漢譯(莊春江 譯, 莊春江工作站)[2] 、
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] 、
英譯(Translated from the Pali by Burma Piṭaka Association)[7] 、英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu)[8] 、
英譯(Translated from the Pali by Ven. Bhikkhu Anālayo)[9] 、漢譯(香光書鄉編譯組，無著尊者 著)[10]
《大念處經》多譯本對讀(分章及整部) Content of Mahāsatipaṭṭhānasuttaṃ
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）：
DN 22 Mahāsatipaṭṭhānasuttaṃ CSCD paranum 372
巴利原典 (CSCD)[1]

9. Mahāsatipaṭṭhānasuttaṃ

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

  1. 我聽到這樣 [ChngFn01] ：

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]
  1. 大念處經
  1. 1.1. 這是我所聽見的：

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

  1. 如是我聞。一時，世尊住在俱盧人中。俱盧人的市鎮，叫做劍磨瑟曇。在那裡，世尊喊諸比丘：「諸比丘！」

「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

  1. 如是我聞，一時世尊住在俱盧國的一個市鎮，名為劍磨瑟曇。那時世尊稱呼諸比丘說：「諸比丘。」諸比丘回答說：「世尊。」世尊如此開示：
英譯(Translated from the Pali by Ven. Ānandajoti Bhikkhu)[6]

The Long Discourse about the Ways of Attending to Mindfulness Summary [AFn01]

  1. Thus I heard:

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

  1. Thus have I heard: The Bhagava was at one time residing at the market-town called Kammasadhamma in the Kuru Country. There the Bhagava addressed the bhikkhus, saying: "O Bhikkhus," and they replied to him, "Venerable Sir." The Bhagava said:
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu)[8]

Maha-satipatthana Sutta: The Great Frames of Reference

  1. I have heard that on one occasion the Blessed One was staying in the Kuru country. Now there is a town of the Kurus called Kammasadhamma. There the Blessed One addressed the monks, "Monks."

"Lord," the monks replied.

The Blessed One said this:
英譯(Translated from the Pali by Ven. Bhikkhu Anālayo)[9]

THE SATIPAṬṬHĀNA SUTTA[AnālaFn01]

  1. Thus have I heard. On one occasion the Blessed One was living in the Kuru country at a town of the Kurus named Kammãsadhamma. There he addressed the monks thus: “Monks.” “Venerable sir,” they replied. The Blessed One said this:
漢譯(香光書鄉編譯組，無著尊者 著)[10]

《念住經》[AnālFn01]

  1. 我這樣聽聞。

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〕：
D16 Mahāparinibbānasuttaṃ CSCD paranum 373
巴利原典 (CSCD)[1]

Uddeso

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

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

Uddeso niṭṭhito.
漢譯(莊春江 譯, 莊春江工作站)[2]

總說

  1. 「比丘們！這是為了眾生的清淨、為了愁與悲的超越、為了苦與憂的滅沒、為了方法的獲得、為了涅槃的作證之無岔路之道 [ChngFn06] ，即：四念住 [ChngFn07] ，哪四個呢？比丘們！這裡，比丘住於在身上隨觀身 [ChngFn08] ，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。

總說終了。
漢譯(蕭式球 譯, 香港志蓮淨苑)[3]
  1. “比丘們，有一條唯一的道路能使眾生清淨，超越憂悲，滅除苦惱，得正道，證湼槃。這就是四念處。

“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

  1. 「諸比丘！這一條道路 [MettFn01] ，1為(ㄨㄟˋ)諸有情的清淨，2為諸悲傷及諸啼哭的超越，3為諸苦憂的消滅，4為真理的獲得，5為涅槃的作證，就是四念住。

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

  1. 「諸比丘，這是使眾生清淨、超越憂愁與悲傷、滅除痛苦與憂惱、成就正道與現證涅槃的單一道路，那就是四念處。

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]
  1. “This is a one-way path, monks, for the purification of beings,[AFn04] for the overcoming of grief and lamentation, for the extinction of pain[AFn05] and sorrow, for attaining the right way, for the direct realisation[AFn06] of Nibbāna, that is to say, the four ways of attending to mindfulness.[AFn07]

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

  1. Bhikkhus,[BpitFn001] this is the one and only way for the purification[BpitFn002] of beings, for overcoming sorrow and lamentation, for the complete destruction of pain[BpitFn003] and distress,[BpitFn004] for attainment of the Noble Path,[BpitFn005] and for the realization of Nibbāna. That[BpitFn006] is the practice of the four methods of Steadfast Mindfulness.[BpitFn007]

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]
  1. "This is the direct path for the purification of beings, for the overcoming of sorrow & lamentation, for the disappearance of pain & distress, for the attainment of the right method, & for the realization of Unbinding — in other words, the four frames of reference. Which four?

"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]

  1. “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.

[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

  1. 「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。」

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。」

備註：

[1](1, 2, 3) 〔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) 〔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) 〔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) 〔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) 〔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) 〔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) 〔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) 〔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) 〔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) 〔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。
[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)。
[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.
[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.
[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.
[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。

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 ）