長部22經 隨觀受 - 大念處經 多譯本對讀

Vedanānupassanā

380. ‘‘Kathañca pana, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati? Idha, bhikkhave, bhikkhu sukhaṃ vā vedanaṃ vedayamāno ‘sukhaṃ vedanaṃ vedayāmī’ti pajānāti . Dukkhaṃ vā vedanaṃ vedayamāno ‘dukkhaṃ vedanaṃ vedayāmī’ti pajānāti. Adukkhamasukhaṃ vā vedanaṃ vedayamāno ‘adukkhamasukhaṃ vedanaṃ vedayāmī’ti pajānāti. Sāmisaṃ vā sukhaṃ vedanaṃ vedayamāno ‘sāmisaṃ sukhaṃ vedanaṃ vedayāmī’ti pajānāti, nirāmisaṃ vā sukhaṃ vedanaṃ vedayamāno ‘nirāmisaṃ sukhaṃ vedanaṃ vedayāmī’ti pajānāti. Sāmisaṃ vā dukkhaṃ vedanaṃ vedayamāno ‘sāmisaṃ dukkhaṃ vedanaṃ vedayāmī’ti pajānāti, nirāmisaṃ vā dukkhaṃ vedanaṃ vedayamāno ‘nirāmisaṃ dukkhaṃ vedanaṃ vedayāmī’ti pajānāti. Sāmisaṃ vā adukkhamasukhaṃ vedanaṃ vedayamāno ‘sāmisaṃ adukkhamasukhaṃ vedanaṃ vedayāmī’ti pajānāti, nirāmisaṃ vā adukkhamasukhaṃ vedanaṃ vedayamāno ‘nirāmisaṃ adukkhamasukhaṃ vedanaṃ vedayāmī’ti pajānāti. Iti ajjhattaṃ vā vedanāsu vedanānupassī viharati, bahiddhā vā vedanāsu vedanānupassī viharati, ajjhattabahiddhā vā vedanāsu vedanānupassī viharati. Samudayadhammānupassī vā vedanāsu viharati, vayadhammānupassī vā vedanāsu viharati, samudayavayadhammānupassī vā vedanāsu viharati. ‘Atthi vedanā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati.

Vedanānupassanā niṭṭhitā.

隨觀受

380. 又，比丘們！比丘怎樣住於在受上隨觀受呢？比丘們！這裡，比丘當感受樂受時，他了知：『我感受樂受。』當感受苦受時，他了知：『我感受苦受。』當感受不苦不樂受時，他了知：『我感受不苦不樂受。』當感受肉體的樂受[ChngFn23]時，他了知：『我感受肉體的樂受。』當感受精神的樂受[ChngFn24]時，他了知：『我感受精神的樂受。』當感受肉體的苦受時，他了知：『我感受肉體的苦受。』當感受精神的苦受時，他了知：『我感受精神的苦受。』當感受肉體的不苦不樂受時，他了知：『我感受肉體的不苦不樂受。』當感受精神的不苦不樂受時，他了知：『我感受精神的不苦不樂受。』像這樣，或住於在自己的受上隨觀受，或住於在外部的受上隨觀受，或住於在自己的與外部的受上隨觀受，或住於在受上隨觀集法，或住於在受上隨觀消散法，或住於在受上隨觀集法與消散法，或只為了智與憶念的程度而『有受』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！比丘這樣住於在受上隨觀受。

隨觀受終了。

380. 11. “比丘們，什麼是如實觀察受呢？

“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。

﹝受隨觀﹞

380. 然而，諸比丘！比丘如何在諸感受，隨觀諸感受而住？在這裡，諸比丘！

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。

受念處（受隨觀念處）

380. 再者，諸比丘，比丘如何安住於觀受為受呢？

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。

Contemplation of Feelings

380. And how, monks, does a monk dwell contemplating (the nature of) feelings in 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

Perception of the True Nature of the Sensation

380. Bhikkhus, how does the bhikkhu keep his mind steadfastly on sensation, vedanā?[BpitFn044]

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"]

(B. Feelings)

380. "And how does a monk remain focused on feelings in & of themselves? There is the case where a monk, when feeling a painful feeling, discerns, 'I am feeling a painful feeling.' When feeling a pleasant feeling, he discerns, 'I am feeling a pleasant feeling.' When feeling a neither-painful-nor-pleasant feeling, he discerns, 'I am feeling a neither-painful-nor-pleasant feeling.'

"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.

[FEELINGS]

380. “And how, monks, does he in regard to feelings abide contemplating 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.

諸受

380. 「再者，比丘們啊！於諸受，他如何安住於隨觀諸受？」

「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。」