大念住經(50) 遍念菩提分

《長部經典》第二十二 Mahāsatipaṭṭhānasutta 大念住經 (DN 22)

 第一章   遍念菩提分 satisambojjhaṅga

 
Idha, bhikkhave, bhikkhu santaṃ vā ajjhattaṃ satisambojjhaṅgaṃ ‘atthi me ajjhattaṃ satisambojjhaṅgo’ti pajānāti,

在這裡，比丘們！當比丘於內六處，生起――遍念菩提分時，➊ 徹知：『我於內六處，生起――遍念菩提分』；

There is the case where, there being mindfulness as a factor for Awakening present within, he discerns that 'Mindfulness as a factor for Awakening is present within me.'


asantaṃ vā ajjhattaṃ satisambojjhaṅgaṃ ‘natthi me ajjhattaṃ satisambojjhaṅgo’ti pajānāti,

於內六處，未生起――遍念菩提分時，➋ 徹知：『我於內六處，未生起――遍念菩提分』；

Or, there being no mindfulness as a factor for Awakening present within, he discerns that 'Mindfulness as a factor for Awakening is not present within me.'


yathā ca anuppannassa satisambojjhaṅgassa uppādo hoti tañca pajānāti,

相同地，➌ 又徹知：『未生之――遍念菩提分，生起了！』；

He discerns how there is the arising of unarisen mindfulness as a factor for Awakening.


yathā ca uppannassa satisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.

相同地，➍ 又徹知：『已生之――遍念菩提分，修習圓滿！』。

And he discerns how there is the culmination of the development of mindfulness as a factor for Awakening once it has arisen.

大念住經(49) 觀七菩提分

《長部經典》第二十二 Mahāsatipaṭṭhānasutta 大念住經 (DN 22)

 第四品   觀七菩提分 Dhammānupassanā bojjhaṅgapabbaṃ

 
（十四） 385. Puna caparaṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu.

又，比丘們！比丘隨時，在諸法中，如實觀看、發現諸法，亦即就『七菩提分』，如實觀看、發現諸法。

Furthermore, the monk remains focused on mental qualities in & of themselves with reference to the seven factors for Awakening.


Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu?

再說，比丘們！比丘如何隨時，在諸法中，如實觀看、發現諸法，亦即就『七菩提分』，如實觀看、發現諸法呢？

And how does he remain focused on mental qualities in & of themselves with reference to the seven factors for Awakening?

大念住經(48) 意處

《長部經典》第二十二 Mahāsatipaṭṭhānasutta 大念住經 (DN 22)

 第六章   意處 mano āyatana
 

⑴ Manañca pajānāti, ⑵ dhamme ca pajānāti, ⑶ yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti,

⑴ 徹知意根，⑵ 徹知法塵，⑶ 以及徹知依此二者所產之束縛。

intellect...


⑷ yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti,

相同地，⑷ 又徹知：『未生之束縛，生起了！』；
...

⑸ yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti,

相同地，⑸ 又徹知：『已生之束縛，捨離了！』；
...

⑹ yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti.

相同地，⑹ 又徹知：『已捨離之束縛，於未來不再生起！』。
...

⑴ Iti ajjhattaṃ vā dhammesu dhammānupassī viharati, ⑵ bahiddhā vā dhammesu dhammānupassī viharati, ⑶ ajjhattabahiddhā vā dhammesu dhammānupassī viharati.

像這樣，⑴ 隨時――在諸法中，從內六處，如實觀看、發現諸法；⑵ 隨時――在諸法中，從外六處，如實觀看、發現諸法；⑶ 或者，同時――在諸法中，從內、外六處，如實觀看、發現諸法。

In this way he remains focused internally on the mental qualities in & of themselves, or focused externally...


⑷ samudayadhammānupassī vā dhammesu viharati, ⑸ vayadhammānupassī vā dhammesu viharati, ⑹ samudayavayadhammānupassī vā dhammesu viharati.

⑷ 隨時――如實觀看、發現諸法中之集聖諦；⑸ 隨時――如實觀看、發現諸法中之滅聖諦；⑹ 或者，同時――如實觀看、發現諸法中之集、滅聖諦。
...

⑺ ‘atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti ⑻ yāvadeva ñāṇamattāya paṭissatimattāya ⑼ anissito ca viharati, ⑽ na ca kiñci loke upādiyati.

⑺ 而且，他隨時正念現前：『這是諸法！』⑻ 修成只有正念和只有觀智之境界；⑼ 此外，無所依止，⑽ 不再執著――身心世界任何事物！

... unsustained by anything in the world.


Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu.

比丘們！這就是――比丘隨時，在諸法中，如實觀看、發現諸法，亦即就『內六處和外六處』，如實觀看、發現諸法。

This is how a monk remains focused on mental qualities in & of themselves with reference to the sixfold internal & external sense media.

<Āyatanapabbaṃ niṭṭhitaṃ. 觀內外六處結束>
 
 

大念住經(47) 身處

《長部經典》第二十二 Mahāsatipaṭṭhānasutta 大念住經 (DN 22)

 第五章   身處 kāya āyatana
 

⑴ Kāyañca pajānāti, ⑵ phoṭṭhabbe ca pajānāti, ⑶ yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti,

⑴ 徹知身根，⑵ 徹知觸塵，⑶ 以及徹知依此二者所產之束縛。

body...


⑷ yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti,

相同地，⑷ 又徹知：『未生之束縛，生起了！』；
...

⑸ yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti,

相同地，⑸ 又徹知：『已生之束縛，捨離了！』；
...

⑹ yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti.

相同地，⑹ 又徹知：『已捨離之束縛，於未來不再生起！』。
...

大念住經(46) 舌處

《長部經典》第二十二 Mahāsatipaṭṭhānasutta 大念住經 (DN 22)

 第四章   舌處 jivhā āyatana
 

⑴ Jivhañca pajānāti, ⑵ rase ca pajānāti, ⑶ yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti,

⑴ 徹知舌根，⑵ 徹知味塵，⑶ 以及徹知依此二者所產之束縛。

tongue...


⑷ yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti,

相同地，⑷ 又徹知：『未生之束縛，生起了！』；
...

⑸ yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti,

相同地，⑸ 又徹知：『已生之束縛，捨離了！』；
...

⑹ yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti.

相同地，⑹ 又徹知：『已捨離之束縛，於未來不再生起！』。
...

大念住經(45) 鼻處

《長部經典》第二十二 Mahāsatipaṭṭhānasutta 大念住經 (DN 22)

 第三章   鼻處 ghāna āyatana
 

⑴ Ghānañca pajānāti, ⑵ gandhe ca pajānāti, ⑶ yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti,

⑴ 徹知鼻根，⑵ 徹知香塵，⑶ 以及徹知依此二者所產之束縛。

nose...


⑷ yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti,

相同地，⑷ 又徹知：『未生之束縛，生起了！』；
...

⑸ yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti,

相同地，⑸ 又徹知：『已生之束縛，捨離了！』；
...

⑹ yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti.

相同地，⑹ 又徹知：『已捨離之束縛，於未來不再生起！』。
... 
 

大念住經(44) 耳處

《長部經典》第二十二 Mahāsatipaṭṭhānasutta 大念住經 (DN 22)

 第二章   耳處 sota āyatana
 

 
⑴ Sotañca pajānāti, ⑵ sadde ca pajānāti, ⑶ yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti,

⑴ 徹知耳根，⑵ 徹知聲塵，⑶ 以及徹知依此二者所產之束縛。

ear...


⑷ yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti,

相同地，⑷ 又徹知：『未生之束縛，生起了！』；
...

⑸ yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti,

相同地，⑸ 又徹知：『已生之束縛，捨離了！』；
...

⑹ yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti.

相同地，⑹ 又徹知：『已捨離之束縛，於未來不再生起！』。
...
 
 

大念住經(43) 眼處

《長部經典》第二十二 Mahāsatipaṭṭhānasutta 大念住經 (DN 22)

 第一章   眼處 cakkhu āyatana

 
Idha, bhikkhave, ⑴ bhikkhu cakkhuñca pajānāti, ⑵ rūpe ca pajānāti, ⑶ yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti,

在這裡，比丘們！⑴ 比丘徹知眼根，⑵ 徹知色塵，⑶ 以及徹知依此二者所產之束縛。

There is the case where he discerns the eye, he discerns forms, he discerns the fetter that arises dependent on both.


⑷ yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti,

相同地，⑷ 又徹知：『未生之束縛，生起了！』；

He discerns how there is the arising of an unarisen fetter.


⑸ yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti,

相同地，⑸ 又徹知：『已生之束縛，捨離了！』；

 And he discerns how there is the abandoning of a fetter once it has arisen.


⑹ yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti.

相同地，⑹ 又徹知：『已捨離之束縛，於未來不再生起！』。

And he discerns how there is no future arising of a fetter that has been abandoned.

大念住經(42) 觀內外六處

《長部經典》第二十二 Mahāsatipaṭṭhānasutta 大念住經 (DN 22)

 第三品   觀內外六處 Dhammānupassanā āyatanapabbaṃ

 
（十三） 384. Puna caparaṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu.

又，比丘們！比丘隨時，在諸法中，如實觀看、發現諸法，亦即就『內六處和外六處』，如實觀看、發現諸法。

Furthermore, the monk remains focused on mental qualities in & of themselves with reference to the sixfold internal & external sense media.


Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu?

再說，比丘們！比丘如何隨時，在諸法中，如實觀看、發現諸法，亦即就『內六處和外六處』，如實觀看、發現諸法呢？

And how does he remain focused on mental qualities in & of themselves with reference to the sixfold internal & external sense media?

大念住經(41) 識取蘊

《長部經典》第二十二 Mahāsatipaṭṭhānasutta 大念住經 (DN 22)

 第五章   識取蘊 viññāṇa upādānakhandha

 
iti viññāṇaṃ,

➊ 『這是識』，

Such is consciousness,


iti viññāṇassa samudayo,

➋ 『這是識之集聖諦』，

such its origination,


iti viññāṇassa atthaṅgamo’ti,

➌ 『這是識之滅聖諦』。

such its disappearance.'


⑴ Iti ajjhattaṃ vā dhammesu dhammānupassī viharati, ⑵ bahiddhā vā dhammesu dhammānupassī viharati, ⑶ ajjhattabahiddhā vā dhammesu dhammānupassī viharati.

像這樣，⑴ 隨時――在諸法中，從內六處，如實觀看、發現諸法；⑵ 隨時――在諸法中，從外六處，如實觀看、發現諸法；⑶ 或者，同時――在諸法中，從內、外六處，如實觀看、發現諸法。

In this way he remains focused internally on the mental qualities in & of themselves, or focused externally...


⑷ samudayadhammānupassī vā dhammesu viharati, ⑸ vayadhammānupassī vā dhammesu viharati, ⑹ samudayavayadhammānupassī vā dhammesu viharati.

⑷ 隨時――如實觀看、發現諸法中之集聖諦；⑸ 隨時――如實觀看、發現諸法中之滅聖諦；⑹ 或者，同時――如實觀看、發現諸法中之集、滅聖諦。
...

⑺ ‘atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti ⑻ yāvadeva ñāṇamattāya paṭissatimattāya ⑼ anissito ca viharati, ⑽ na ca kiñci loke upādiyati.

⑺ 而且，他隨時正念現前：『這是諸法！』⑻ 修成只有正念和只有觀智之境界；⑼ 此外，無所依止，⑽ 不再執著――身心世界任何事物！

... unsustained by anything in the world.


Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu.

比丘們！這就是――比丘隨時，在諸法中，如實觀看、發現諸法，亦即就『五取蘊』，如實觀看、發現諸法。

This is how a monk remains focused on mental qualities in & of themselves with reference to the five clinging-aggregates.

<Khandhapabbaṃ niṭṭhitaṃ. 觀五取蘊結束>

大念住經(40) 行取蘊

《長部經典》第二十二 Mahāsatipaṭṭhānasutta 大念住經 (DN 22)

 第四章   行取蘊 saṅkhāra upādānakhandha

 
iti saṅkhārā,

➊ 『這是行』，

Such are fabrications...


iti saṅkhārānaṃ samudayo,

➋ 『這是行之集聖諦』，
...

iti saṅkhārānaṃ atthaṅgamo,

➌ 『這是行之滅聖諦』；
...
 
 

大念住經(39) 想取蘊

《長部經典》第二十二 Mahāsatipaṭṭhānasutta 大念住經 (DN 22)

 第三章   想取蘊 saññā upādānakhandha

 
iti saññā,

➊ 『這是想』，

Such is perception...


iti saññāya samudayo,

➋ 『這是想之集聖諦』，
...

iti saññāya atthaṅgamo;

➌ 『這是想之滅聖諦』；
...
 
 

大念住經(38) 受取蘊

《長部經典》第二十二 Mahāsatipaṭṭhānasutta 大念住經 (DN 22)

 第二章   受取蘊 vedanā upādānakhandha

 
iti vedanā,

➊ 『這是受』，

Such is feeling...


iti vedanāya samudayo,

➋ 『這是受之集聖諦』，
...

iti vedanāya atthaṅgamo;

➌ 『這是受之滅聖諦』；
...
 
 

大念住經(37) 色取蘊

《長部經典》第二十二 Mahāsatipaṭṭhānasutta 大念住經 (DN 22)

 第一章   色取蘊 rūpa upādānakhandha

 
Idha, bhikkhave, bhikkhu – ‘iti rūpaṃ,

比丘們！在這裡，➊ 比丘徹知：『這是色』，

There is the case where a monk [discerns]: 'Such is form,


iti rūpassa samudayo,

➋ 『這是色之集聖諦』，

such its origination,


iti rūpassa atthaṅgamo;

➌ 『這是色之滅聖諦』；

such its disappearance.

大念住經(36) 觀五取蘊

《長部經典》第二十二 Mahāsatipaṭṭhānasutta 大念住經 (DN 22)

 第二品   觀五取蘊 Dhammānupassanā khandhapabbaṃ

 
（十二） 383. Puna caparaṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu.

又，比丘們！比丘隨時，在諸法中，如實觀看、發現諸法，亦即就『五取蘊』，如實觀看、發現諸法。

Furthermore, the monk remains focused on mental qualities in & of themselves with reference to the five clinging-aggregates.


Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu?

再說，比丘們！比丘如何隨時，在諸法中，如實觀看、發現諸法，亦即就『五取蘊』，如實觀看、發現諸法呢？

And how does he remain focused on mental qualities in & of themselves with reference to the five clinging-aggregates?

大念住經(35) 疑蓋

《長部經典》第二十二 Mahāsatipaṭṭhānasutta 大念住經 (DN 22)

 第五章   疑蓋 vicikicchā-nīvaraṇa

 
Santaṃ vā ajjhattaṃ vicikicchaṃ ‘atthi me ajjhattaṃ vicikicchā’ti pajānāti,

於內六處，生起疑惑時，➊ 徹知：『我於內六處，生起疑惑』；

uncertainty...


asantaṃ vā ajjhattaṃ vicikicchaṃ ‘natthi me ajjhattaṃ vicikicchā’ti pajānāti,

於內六處，捨離疑惑時，➋ 徹知：『我於內六處，捨離疑惑』。
...

yathā ca anuppannāya vicikicchāya uppādo hoti tañca pajānāti,

相同地，➌ 又徹知：『未生之疑惑，生起了！』；
...

yathā ca uppannāya vicikicchāya pahānaṃ hoti tañca pajānāti,

相同地，➍ 又徹知：『已生之疑惑，捨離了！』；
...

yathā ca pahīnāya vicikicchāya āyatiṃ anuppādo hoti tañca pajānāti.

相同地，➎ 又徹知：『已捨離之疑惑，於未來不再生起！』；
...

⑴ Iti ajjhattaṃ vā dhammesu dhammānupassī viharati, ⑵ bahiddhā vā dhammesu dhammānupassī viharati, ⑶ ajjhattabahiddhā vā dhammesu dhammānupassī viharati.

像這樣，⑴ 隨時――在諸法中，從內六處，如實觀看、發現諸法；⑵ 隨時――在諸法中，從外六處，如實觀看、發現諸法；⑶ 或者，同時――在諸法中，從內、外六處，如實觀看、發現諸法。

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.


⑷ samudayadhammānupassī vā dhammesu viharati, ⑸ vayadhammānupassī vā dhammesu viharati, ⑹ samudayavayadhammānupassī vā dhammesu viharati.

⑷ 隨時――如實觀看、發現諸法中之集聖諦；⑸ 隨時――如實觀看、發現諸法中之滅聖諦；⑹ 或者，同時――如實觀看、發現諸法中之集、滅聖諦。

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.


⑺ ‘atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti ⑻ yāvadeva ñāṇamattāya paṭissatimattāya ⑼ anissito ca viharati, ⑽ na ca kiñci loke upādiyati.

⑺ 而且，他隨時正念現前：『這是諸法！』⑻ 修成只有正念和只有觀智之境界；⑼ 此外，無所依止，⑽ 不再執著――身心世界任何事物！

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.


Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu.

比丘們！這就是――比丘隨時，在諸法中，如實觀看、發現諸法，亦即就『五蓋』，如實觀看、發現諸法。

This is how a monk remains focused on mental qualities in & of themselves with reference to the five hindrances.

<Nīvaraṇapabbaṃ niṭṭhitaṃ. 觀五蓋結束>

大念住經(34) 掉悔蓋

《長部經典》第二十二 Mahāsatipaṭṭhānasutta 大念住經 (DN 22)

 第四章   掉悔蓋 uddhacca-kukkucca-nīvaraṇa
 
 

 Santaṃ vā ajjhattaṃ uddhaccakukkuccaṃ ‘atthi me ajjhattaṃ uddhaccakukkucca’nti pajānāti,

於內六處，生起掉舉和憂悔時，➊ 徹知：『我於內六處，生起掉舉和憂悔』；

restlessness & anxiety...


asantaṃ vā ajjhattaṃ uddhaccakukkuccaṃ ‘natthi me ajjhattaṃ uddhaccakukkucca’nti pajānāti,

於內六處，捨離掉舉和憂悔時，➋ 徹知：『我於內六處，捨離掉舉和憂悔』。
...

yathā ca anuppannassa uddhaccakukkuccassa uppādo hoti tañca pajānāti,

相同地，➌ 又徹知：『未生之掉舉和憂悔，生起了！』；
...

yathā ca uppannassa uddhaccakukkuccassa pahānaṃ hoti tañca pajānāti,

相同地，➍ 又徹知：『已生之掉舉和憂悔，捨離了！』；
...

yathā ca pahīnassa uddhaccakukkuccassa āyatiṃ anuppādo hoti tañca pajānāti.

相同地，➎ 又徹知：『已捨離之掉舉和憂悔，於未來不再生起！』；
...

大念住經(33) 昏眠蓋

《長部經典》第二十二 Mahāsatipaṭṭhānasutta 大念住經 (DN 22)

 第三章   昏眠蓋 thina-middha-nīvaraṇa
 

 
Santaṃ vā ajjhattaṃ thinamiddhaṃ ‘atthi me ajjhattaṃ thinamiddha’nti pajānāti,

於內六處，生起昏沈和睡眠時，➊ 徹知：『我於內六處，生起昏沈和睡眠』；

sloth & drowsiness...


asantaṃ vā ajjhattaṃ thinamiddhaṃ ‘natthi me ajjhattaṃ thinamiddha’nti pajānāti,

於內六處，捨離昏沈和睡眠時，➋ 徹知：『我於內六處，捨離昏沈和睡眠』。
...

yathā ca anuppannassa thinamiddhassa uppādo hoti tañca pajānāti,

相同地，➌ 又徹知：『未生之昏沈和睡眠，生起了！』；
...

yathā ca uppannassa thinamiddhassa pahānaṃ hoti tañca pajānāti,

相同地，➍ 又徹知：『已生之昏沈和睡眠，捨離了！』；
...

yathā ca pahīnassa thinamiddhassa āyatiṃ anuppādo hoti tañca pajānāti.

相同地，➎ 又徹知：『已捨離之昏沈和睡眠，於未來不再生起！』；
...
 
 

大念住經(32) 瞋恚蓋

《長部經典》第二十二 Mahāsatipaṭṭhānasutta 大念住經 (DN 22)

 第二章   瞋恚蓋 byāpāda-nīvaraṇa

 
Santaṃ vā ajjhattaṃ byāpādaṃ ‘atthi me ajjhattaṃ byāpādo’ti pajānāti,

於內六處，生起瞋恚時，➊ 徹知：『我於內六處，生起瞋恚』；

ill will...


asantaṃ vā ajjhattaṃ byāpādaṃ ‘natthi me ajjhattaṃ byāpādo’ti pajānāti,

於內六處，捨離瞋恚時，➋ 徹知：『我於內六處，捨離瞋恚』。
...

yathā ca anuppannassa byāpādassa uppādo hoti tañca pajānāti,

相同地，➌ 又徹知：『未生之瞋恚，生起了！』；
...

yathā ca uppannassa byāpādassa pahānaṃ hoti tañca pajānāti,

相同地，➍ 又徹知：『已生之瞋恚，捨離了！』；
...

yathā ca pahīnassa byāpādassa āyatiṃ anuppādo hoti tañca pajānāti.

相同地，➎ 又徹知：『已捨離之瞋恚，於未來不再生起！』；
...
 
 

大念住經(31) 貪慾蓋

《長部經典》第二十二 Mahāsatipaṭṭhānasutta 大念住經 (DN 22)

 第一章   貪慾蓋 kāmacchanda-nīvaraṇa

 
Idha, bhikkhave, bhikkhu santaṃ vā ajjhattaṃ kāmacchandaṃ ‘atthi me ajjhattaṃ kāmacchando’ti pajānāti,

在這裡，比丘們！當比丘於內六處，生起貪慾時，➊ 徹知：『我於內六處，生起貪慾』；

There is the case where, there being sensual desire present within, a monk discerns that 'There is sensual desire present within me.'


asantaṃ vā ajjhattaṃ kāmacchandaṃ ‘natthi me ajjhattaṃ kāmacchando’ti pajānāti,

於內六處，捨離貪慾時，➋ 徹知：『我於內六處，捨離貪慾』。

Or, there being no sensual desire present within, he discerns that 'There is no sensual desire present within me.'


yathā ca anuppannassa kāmacchandassa uppādo hoti tañca pajānāti,

相同地，➌ 又徹知：『未生之貪慾，生起了！』；

He discerns how there is the arising of unarisen sensual desire.


yathā ca uppannassa kāmacchandassa pahānaṃ hoti tañca pajānāti,

相同地，➍ 又徹知：『已生之貪慾，捨離了！』；

And he discerns how there is the abandoning of sensual desire once it has arisen.


yathā ca pahīnassa kāmacchandassa āyatiṃ anuppādo hoti tañca pajānāti.

相同地，➎ 又徹知：『已捨離之貪慾，於未來不再生起！』；

And he discerns how there is no future arising of sensual desire that has been abandoned.

大念住經(30) 觀法念住——觀五蓋

《長部經典》第二十二 Mahāsatipaṭṭhānasutta 大念住經 (DN 22)

 第六篇   觀法念住 Dhammānupassanā (Mental Qualities)

第一品   觀五蓋 Dhammānupassanā nīvaraṇapabbaṃ

（十一） 382. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati?

再說，比丘們！比丘如何隨時，在諸法中，如實觀看、發現諸法呢？

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


Idha, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu.

在這裡，比丘們！比丘隨時，在諸法中，如實觀看、發現諸法，亦即就『五蓋』，如實觀看、發現諸法。

There is the case where a monk remains focused on mental qualities in & of themselves with reference to the five hindrances.


Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu?

又，比丘們！比丘如何隨時，在諸法中，如實觀看、發現諸法，亦即就『五蓋』，如實觀看、發現諸法呢？

And how does a monk remain focused on mental qualities in & of themselves with reference to the five hindrances?

大念住經(29) 解脫

《長部經典》第二十二 Mahāsatipaṭṭhānasutta 大念住經 (DN 22)

 第八品   解脫 vimutta

 
Vimuttaṃ vā cittaṃ ‘vimuttaṃ citta’nti pajānāti.

當心解脫時，徹知：『心解脫』，

When the mind is released, he discerns that the mind is released.


Avimuttaṃ vā cittaṃ ‘avimuttaṃ citta’nti pajānāti.

當心未解脫時，徹知：『心未解脫』。

When the mind is not released, he discerns that the mind is not released.


⑴ Iti ajjhattaṃ vā citte cittānupassī viharati, ⑵ bahiddhā vā citte cittānupassī viharati, ⑶ ajjhattabahiddhā vā citte cittānupassī viharati.

像這樣，⑴ 隨時――在心中，從內六處，如實觀看、發現心；⑵ 隨時――在心中，從外六處，如實觀看、發現心；⑶ 或者，同時――在心中，從內、外六處，如實觀看、發現心。

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.


⑷ Samudayadhammānupassī vā cittasmiṃ viharati, ⑸ vayadhammānupassī vā cittasmiṃ viharati, ⑹ samudayavayadhammānupassī vā cittasmiṃ viharati,

⑷ 隨時――如實觀看、發現心中之集聖諦；⑸ 隨時――如實觀看、發現心中之滅聖諦；⑹ 或者，同時――如實觀看、發現心中之集、滅聖諦。

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.


⑺ ‘atthi citta’nti vā panassa sati paccupaṭṭhitā hoti ⑻ yāvadeva ñāṇamattāya paṭissatimattāya ⑼ anissito ca viharati, ⑽ na ca kiñci loke upādiyati.

⑺ 而且，他隨時正念現前：『這是心！』⑻ 修成只有正念和只有觀智之境界；⑼ 此外，無所依止，⑽ 不再執著――身心世界任何事物！

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.


Evampi kho, bhikkhave, bhikkhu citte cittānupassī viharati.

比丘們！這就是――比丘隨時，在心中，如實觀看、發現心。

This is how a monk remains focused on the mind in & of itself.

<Cittānupassanā niṭṭhitā. 觀心念住結束>

大念住經(28) 得定

《長部經典》第二十二 Mahāsatipaṭṭhānasutta 大念住經 (DN 22)

 第七品   得定 samāhita

 
Samāhitaṃ vā cittaṃ ‘samāhitaṃ citta’nti pajānāti,

當心得定時，徹知：『心得定』，

When the mind is concentrated, he discerns that the mind is concentrated.


asamāhitaṃ vā cittaṃ ‘asamāhitaṃ citta’nti pajānāti.

當心不得定時，徹知：『心不得定』；

When the mind is not concentrated, he discerns that the mind is not concentrated.
 
 

大念住經(27) 沒有超越

《長部經典》第二十二 Mahāsatipaṭṭhānasutta 大念住經 (DN 22)

 第六品   沒有超越 sauttara

 
Sauttaraṃ vā cittaṃ ‘sauttaraṃ citta’nti pajānāti,

當心沒有超越時，徹知：『心沒有超越』，

When the mind is surpassed, he discerns that the mind is surpassed.


anuttaraṃ vā cittaṃ ‘anuttaraṃ citta’nti pajānāti.

當心有超越時，徹知：『心有超越』；

When the mind is unsurpassed, he discerns that the mind is unsurpassed.
 
 

大念住經(26) 廣大

《長部經典》第二十二 Mahāsatipaṭṭhānasutta 大念住經 (DN 22)

 第五品   廣大 mahaggata

 
Mahaggataṃ vā cittaṃ ‘mahaggataṃ citta’nti pajānāti,

當心廣大時，徹知：『心廣大』，

When the mind is enlarged, he discerns that the mind is enlarged.


amahaggataṃ vā cittaṃ ‘amahaggataṃ citta’nti pajānāti.

當心不廣大時，徹知：『心不廣大』；

When the mind is not enlarged, he discerns that the mind is not enlarged.

 

大念住經(25) 昏沈、散亂

《長部經典》第二十二 Mahāsatipaṭṭhānasutta 大念住經 (DN 22)

 第四品   昏沈、散亂 saṅkhitta vikkhitta

 
Saṅkhittaṃ vā cittaṃ ‘saṅkhittaṃ citta’nti pajānāti,

當心昏沈時，徹知：『心昏沈』，

"When the mind is restricted, he discerns that the mind is restricted.


vikkhittaṃ vā cittaṃ ‘vikkhittaṃ citta’nti pajānāti.

當心散亂時，徹知：『心散亂』；

When the mind is scattered, he discerns that the mind is scattered.

大念住經(24) 愚痴

《長部經典》第二十二 Mahāsatipaṭṭhānasutta 大念住經 (DN 22)

 第三品   愚癡 samoha

 
Samohaṃ vā cittaṃ ‘samohaṃ citta’nti pajānāti,

當心有愚癡時，徹知：『心有愚癡』，

 When the mind has delusion, he discerns that the mind has delusion.


vītamohaṃ vā cittaṃ ‘vītamohaṃ citta’nti pajānāti.

當心離愚癡時，徹知：『心離愚癡』；

When the mind is without delusion, he discerns that the mind is without delusion.

大念住經(23) 瞋恚

《長部經典》第二十二 Mahāsatipaṭṭhānasutta 大念住經 (DN 22)

 第二品   瞋恚 sadosa

 
Sadosaṃ vā cittaṃ ‘sadosaṃ citta’nti pajānāti,

當心有瞋恚時，徹知：『心有瞋恚』，

When the mind has aversion, he discerns that the mind has aversion.


vītadosaṃ vā cittaṃ ‘vītadosaṃ citta’nti pajānāti.

當心離瞋恚時，徹知：『心離瞋恚』；

When the mind is without aversion, he discerns that the mind is without aversion.

大念住經(22) 貪慾

《長部經典》第二十二 Mahāsatipaṭṭhānasutta 大念住經 (DN 22)

 第一品   貪慾 sarāga

 
Idha, bhikkhave, bhikkhu sarāgaṃ vā cittaṃ ‘sarāgaṃ citta’nti pajānāti,

在這裡，比丘們！當比丘心有貪慾時，徹知：『心有貪慾』，

There is the case where a monk, when the mind has passion, discerns that the mind has passion.


vītarāgaṃ vā cittaṃ ‘vītarāgaṃ citta’nti pajānāti.

當心離貪慾時，徹知：『心離貪慾』；

When the mind is without passion, he discerns that the mind is without passion.

大念住經(21) 觀心念住

《長部經典》第二十二 Mahāsatipaṭṭhānasutta 大念住經 (DN 22)

 第五篇   觀心念住 Cittānupassanā (Mind)

 
（十） 381. Kathañca pana, bhikkhave, bhikkhu citte cittānupassī viharati?

再說，比丘們！比丘如何隨時，在心中，如實觀看、發現心呢？

And how does a monk remain focused on the mind in & of itself?

大念住經(20) 不苦、不樂受

《長部經典》第二十二 Mahāsatipaṭṭhānasutta 大念住經 (DN 22)

 第三品   不苦、不樂受 adukkhamasukha vedana

 
Sāmisaṃ vā adukkhamasukhaṃ vedanaṃ vedayamāno ‘sāmisaṃ adukkhamasukhaṃ vedanaṃ vedayāmī’ti pajānāti,

當執著不苦、不樂感受時，徹知：『我執著不苦、不樂感受。』

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.'


nirāmisaṃ vā adukkhamasukhaṃ vedanaṃ vedayamāno ‘nirāmisaṃ adukkhamasukhaṃ vedanaṃ vedayāmī’ti pajānāti.

當捨離不苦、不樂感受時，徹知：『我捨離不苦、不樂感受。』

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.'


⑴ Iti ajjhattaṃ vā vedanāsu vedanānupassī viharati, ⑵ bahiddhā vā vedanāsu vedanānupassī viharati, ⑶ ajjhattabahiddhā vā vedanāsu vedanānupassī viharati.

像這樣，⑴ 隨時――在感受中，從內六處，如實觀看、發現感受；⑵ 隨時――在感受中，從外六處，如實觀看、發現感受；⑶ 或者，同時――在感受中，從內、外六處，如實觀看、發現感受。

"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.


⑷ Samudayadhammānupassī vā vedanāsu viharati, ⑸ vayadhammānupassī vā vedanāsu viharati, ⑹ samudayavayadhammānupassī vā vedanāsu viharati.

⑷ 隨時――如實觀看、發現感受中之集聖諦；⑸ 隨時――如實觀看、發現感受中之滅聖諦；⑹ 或者，同時――如實觀看、發現感受中之集、滅聖諦。

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.


⑺ ‘Atthi vedanā’ti vā panassa sati paccupaṭṭhitā hoti ⑻ yāvadeva ñāṇamattāya paṭissatimattāya ⑼ anissito ca viharati, ⑽ na ca kiñci loke upādiyati.

⑺ 而且，他隨時正念現前：『這是感受！』⑻ 修成只有正念和只有觀智之境界；⑼ 此外，無所依止，⑽ 不再執著――身心世界任何事物！

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.


Evampi kho, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati.

比丘們！這就是――比丘隨時，在感受中，如實觀看、發現感受。

This is how a monk remains focused on feelings in & of themselves.

<Vedanānupassanā niṭṭhitā. 觀受念住結束>
 

大念住經(19) 苦受

《長部經典》第二十二 Mahāsatipaṭṭhānasutta 大念住經 (DN 22)

 第二品   苦受 dukkha vedana

 
Sāmisaṃ vā dukkhaṃ vedanaṃ vedayamāno ‘sāmisaṃ dukkhaṃ vedanaṃ vedayāmī’ti pajānāti,

當執著痛苦感受時，徹知：『我執著痛苦感受。』

"When feeling a painful feeling of the flesh, he discerns, 'I am feeling a painful feeling of the flesh.'


nirāmisaṃ vā dukkhaṃ vedanaṃ vedayamāno ‘nirāmisaṃ dukkhaṃ vedanaṃ vedayāmī’ti pajānāti.

當捨離痛苦感受時，徹知：『我捨離痛苦感受。』

When feeling a painful feeling not of the flesh, he discerns, 'I am feeling a painful feeling not of the flesh.'

大念住經(18) 樂受

《長部經典》第二十二 Mahāsatipaṭṭhānasutta 大念住經 (DN 22)

 第一品   樂受 sukha vedana

 
Sāmisaṃ vā sukhaṃ vedanaṃ vedayamāno ‘sāmisaṃ sukhaṃ vedanaṃ vedayāmī’ti pajānāti,

當執著快樂感受時，徹知：『我執著快樂感受。』

When feeling a pleasant feeling of the flesh, he discerns, 'I am feeling a pleasant feeling of the flesh.'


nirāmisaṃ vā sukhaṃ vedanaṃ vedayamāno ‘nirāmisaṃ sukhaṃ vedanaṃ vedayāmī’ti pajānāti.

當捨離快樂感受時，徹知：『我捨離快樂感受。』

When feeling a pleasant feeling not of the flesh, he discerns, 'I am feeling a pleasant feeling not of the flesh.'

大念住經(17) 觀受念住

《長部經典》第二十二 Mahāsatipaṭṭhānasutta 大念住經 (DN 22)

 第四篇   觀受念住 Vedanānupassanā (Feelings)

 
（九） 380. Kathañca pana, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati?

再說，比丘們！比丘如何隨時，在感受中，如實觀看、發現感受呢？

"And how does a monk remain focused on feelings in & of themselves?


Idha, bhikkhave, bhikkhu sukhaṃ vā vedanaṃ vedayamāno ‘sukhaṃ vedanaṃ vedayāmī’ti pajānāti.

在這裡，比丘們！當比丘感受快樂 時，➊ 徹知：『我感受快樂。』

When feeling a pleasant feeling, he discerns, 'I am feeling a pleasant feeling.'


Dukkhaṃ vā vedanaṃ vedayamāno ‘dukkhaṃ vedanaṃ vedayāmī’ti pajānāti.

當感受痛苦時，➋ 徹知：『我感受痛苦。』

There is the case where a monk, when feeling a painful feeling, discerns, 'I am feeling a painful feeling.'


Adukkhamasukhaṃ vā vedanaṃ vedayamāno ‘adukkhamasukhaṃ vedanaṃ vedayāmī’ti pajānāti.

當感受不苦、不樂時，➌ 徹知：『我感受不苦、不樂。』

When feeling a neither-painful-nor-pleasant feeling, he discerns, 'I am feeling a neither-painful-nor-pleasant feeling.'

大念住經(16) 骸骨腐蝕、成灰相

《長部經典》第二十二 Mahāsatipaṭṭhānasutta 大念住經 (DN 22)

 第九章   骸骨腐蝕、成灰相 aṭṭhikāni pūtīni cuṇṇakajātāni

 
aṭṭhikāni pūtīni cuṇṇakajātāni. So imameva kāyaṃ upasaṃharati – ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti.

又，比丘們！就像比丘在墓園裡，得觀被棄屍體――骸骨腐蝕成粉。他聯想此身：『確實如此，身體是這種性質，將變成如此，無法避免這樣之結果。』

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.'


⑴ Iti ajjhattaṃ vā kāye kāyānupassī viharati, ⑵ bahiddhā vā kāye kāyānupassī viharati, ⑶ ajjhattabahiddhā vā kāye kāyānupassī viharati.

像這樣，⑴ 隨時――在身體中，從內六處，如實觀看、發現身體；⑵ 隨時――在身體中，從外六處，如實觀看、發現身體；⑶ 或者，同時――在身體中，從內、外六處，如實觀看、發現身體。

"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.


⑷ Samudayadhammānupassī vā kāyasmiṃ viharati, ⑸ vayadhammānupassī vā kāyasmiṃ viharati, ⑹ samudayavayadhammānupassī vā kāyasmiṃ viharati.

⑷ 隨時――如實觀看、發現身體中之集聖諦；⑸ 隨時――如實觀看、發現身體中之滅聖諦；⑹ 或者，同時――如實觀看、發現身體中之集、滅聖諦。

 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.


⑺ ‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti ⑻ yāvadeva ñāṇamattāya paṭissatimattāya ⑼ anissito ca viharati, ⑽ na ca kiñci loke upādiyati.

⑺ 而且，他隨時正念現前：『這是身體！』⑻ 修成只有正念和只有觀智之境界；⑼ 此外，無所依止，⑽ 不再執著――身心世界任何事物！

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.


Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

比丘們！這就是――比丘隨時，在身體中，如實觀看、發現身體。

This is how a monk remains focused on the body in & of itself.

<Navasivathikapabbaṃ niṭṭhitaṃ. 觀墓園九相結束>

<Cuddasa kāyānupassanā niṭṭhitā.  觀身念住結束>
 

大念住經(15) 年久壞碎、枯朽相

《長部經典》第二十二 Mahāsatipaṭṭhānasutta 大念住經 (DN 22)

 第八章   年久壞碎、枯朽相 terovassika
 

aṭṭhikāni puñjakitāni terovassikāni …pe…

又，比丘們！就像比丘在墓園裡，得觀被棄屍體――經過三、四年、骸骨成堆。他聯想此身：『確實如此，身體是這種性質，將變成如此，無法避免這樣之結果。』

像這樣，⑴ 隨時――在身體中，從內六處，如實觀看、發現身體；⑵ 隨時――在身體中，從外六處，如實觀看、發現身體；⑶ 或者，同時――在身體中，從內、外六處，如實觀看、發現身體。

⑷ 隨時――如實觀看、發現身體中之集聖諦；⑸ 隨時――如實觀看、發現身體中之滅聖諦；⑹ 或者，同時――如實觀看、發現身體中之集、滅聖諦。

⑺ 而且，他隨時正念現前：『這是身體！』⑻ 修成只有正念和只有觀智之境界；⑼ 此外，無所依止，⑽ 不再執著――身心世界任何事物！

比丘們！這就是――比丘隨時，在身體中，如實觀看、發現身體。

piled up, more than a year old...