DN22 – Mahāsatipaṭṭhāna Sutta – The Longer Discourse on Mindfulness Meditation – 長部二二 大念處經
DN22 – Mahāsatipaṭṭhāna Sutta – The Longer Discourse on Mindfulness Meditation – 長部二二 大念處經
Pāli – 巴利文
Source – 原文
English – 英文
Bhikkhu Sujato translation –
蘇加多比丘 譯
中文
莊春江 譯
中文
通妙 譯
1.
Evaṃ me sutaṃ— ekaṃ samayaṃ bhagavā kurūsu viharati kammāsadhammaṃ nāma kurūnaṃ nigamo.
So I have heard. At one time the Buddha was staying in the land of the Kurus, near the Kuru town named Kammāsadamma.
我聽到這樣：有一次，世尊住在俱盧國，名叫葛馬沙達馬的俱盧國城鎮。
如是我聞。一時，世尊住拘樓國，名劍磨瑟曇之拘樓人市鎮。
Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti. “Bhaddante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca:
There the Buddha addressed the mendicants: “Mendicants!” “Venerable sir,” they replied. The Buddha said this:
在那裡，世尊召喚比丘們：「比丘們！」「尊師！」那些比丘回答世尊。世尊這麼說：
於其處，世尊告諸比丘曰：「諸比丘！」彼等比丘應諾世尊：「世尊。」世尊如是曰：
“Ekāyano ayaṃ, bhikkhave, maggo sattānaṃ visuddhiyā, sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ cattāro satipaṭṭhānā.
“Mendicants, the four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to complete the procedure, and to realize extinguishment.
「比丘們！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，這是無岔路之道，即：四念住，
「諸比丘！為眾生之清淨，為度憂悲，為滅苦惱，為得真理，為證涅槃，唯一趣向道，即四念處。
Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ,
What four? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of desire and aversion for the world.
哪四個呢？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婪、憂；
如何為四念處，諸比丘！比丘於此，於身觀身而住，精勤，正知正念，捨離世間之欲貪、苦惱，
vedanāsu vedanānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ,
They meditate observing an aspect of feelings—keen, aware, and mindful, rid of desire and aversion for the world.
住於在受上隨觀受，熱心、正知、有念，能調伏對於世間的貪婪、憂；
——於受觀受而住，精勤，正知正念，捨離世間之欲貪、苦惱，
citte cittānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ,
They meditate observing an aspect of the mind—keen, aware, and mindful, rid of desire and aversion for the world.
住於在心上隨觀心，熱心、正知、有念，能調伏對於世間的貪婪、憂；
——於心觀心而住，精勤，正知正念，捨離世間之欲貪、苦惱，
dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.
They meditate observing an aspect of principles—keen, aware, and mindful, rid of desire and aversion for the world.
住於在法上隨觀法，熱心、正知、有念，能調伏對於世間的貪婪、憂。
——於法觀法而住，精勤，正知正念，捨離世間之欲貪、苦惱。
2.
Kathañca pana, bhikkhave, bhikkhu kāye kāyānupassī viharati?
And how does a mendicant meditate observing an aspect of the body?
比丘們！比丘怎樣住於在身上隨觀身呢？
然，諸比丘！比丘如何於身觀身而住耶？
Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.
It’s when a mendicant—gone to a wilderness, or to the root of a tree, or to an empty hut—sits down cross-legged, with their body straight, and focuses their mindfulness right there.
比丘們！這裡，比丘到林野，或到樹下，或到空屋，坐下，盤腿後，挺直身體，建立起面前的正念後，
諸比丘！於此，比丘往森林，往樹下，往空閒處而結跏趺坐身正直，思念現前。
So satova assasati, satova passasati.
Just mindful, they breathe in. Mindful, they breathe out.
他只正念地吸氣、只正念地呼氣：
彼正念而入息，正念而出息，
Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti, dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti.
When breathing in heavily they know: ‘I’m breathing in heavily.’ When breathing out heavily they know: ‘I’m breathing out heavily.’
當吸氣長時，他了知：『我吸氣長。』或當呼氣長時，他了知：『我呼氣長。』
或長入息，而知：『我在長入息。』又長出息者，知：『我在長出息。』
Rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti, rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti.
When breathing in lightly they know: ‘I’m breathing in lightly.’ When breathing out lightly they know: ‘I’m breathing out lightly.’
當吸氣短時，他了知：『我吸氣短。』或當呼氣短時，他了知：『我呼氣短。』
又短入息，知：『我在短入息。』又短出息者，知：『我在短出息。』
‘Sabbakāyapaṭisaṃvedī assasissāmī’ti sikkhati, ‘sabbakāyapaṭisaṃvedī passasissāmī’ti sikkhati.
They practice breathing in experiencing the whole body. They practice breathing out experiencing the whole body.
他學習：『經驗著一切身，我將吸氣。』他學習：『經驗著一切身，我將呼氣。』
修習：『我覺知全身而入息。』修習：『我覺知全身而出息。』
‘Passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ti sikkhati, ‘passambhayaṃ kāyasaṅkhāraṃ passasissāmī’ti sikkhati.
They practice breathing in stilling the body’s motion. They practice breathing out stilling the body’s motion.
他學習：『使身行寧靜著，我將吸氣。』他學習：『使身行寧靜著，我將呼氣。』
修習：『我止身行而入息。』修習：『我止身行而出息。』
Seyyathāpi, bhikkhave, dakkho bhamakāro vā bhamakārantevāsī vā dīghaṃ vā añchanto ‘dīghaṃ añchāmī’ti pajānāti,
It’s like an expert carpenter or carpenter’s apprentice. When making a deep cut they know: ‘I’m making a deep cut,’
比丘們！猶如熟練的絞車工或絞車工的徒弟，當拉長的時，他了知：『我拉長的。』
諸比丘！恰如熟練之轆轤匠或轆驢之弟子，或長轉（轆轤）者，知：『我在長轉。』
rassaṃ vā añchanto ‘rassaṃ añchāmī’ti pajānāti;
and when making a shallow cut they know: ‘I’m making a shallow cut.’
當拉短的時，他了知：『我拉短的。』
或短者，知：『我在短轉。』
evameva kho, bhikkhave, bhikkhu dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti,
...
同樣的，比丘們！比丘當吸氣長時，他了知：『我吸氣長。』
諸比丘！比丘如是在長入息者，知：『我在長入息。』
dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti,
...
或當呼氣長時，他了知：『我呼氣長。』
或長出息者，知：『我在長出息。』
rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti,
...
當吸氣短時，他了知：『我吸氣短。』
短入息者，知：『我在短入息。』
rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti.
...
或當呼氣短時，他了知：『我呼氣短。』
短出息者，知：『我在短出息。』
‘Sabbakāyapaṭisaṃvedī assasissāmī’ti sikkhati,
...
他學習：『經驗著一切身，我將吸氣。』
修習：『我覺知全身而入息。』
‘sabbakāyapaṭisaṃvedī passasissāmī’ti sikkhati,
...
他學習：『經驗著一切身，我將呼氣。』
修習：『我覺知全身而出息。』
‘passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ti sikkhati,
...
他學習：『使身行寧靜著，我將吸氣。』
修習：『我止身行而入息。』
‘passambhayaṃ kāyasaṅkhāraṃ passasissāmī’ti sikkhati.
...
他學習：『使身行寧靜著，我將呼氣。』
修習：『我止身行而出息。』
Iti ajjhattaṃ vā kāye kāyānupassī viharati,
And so they meditate observing an aspect of the body internally,
像這樣，或住於在自己的身上隨觀身，
如是，或於內身之觀身而住；
bahiddhā vā kāye kāyānupassī viharati,
externally,
或住於在外部的身上隨觀身，
又於外身之觀身而住；
ajjhattabahiddhā vā kāye kāyānupassī viharati.
and both internally and externally.
或住於在自己的與外部的身上隨觀身，
或於內外身，觀身而住。
Samudayadhammānupassī vā kāyasmiṃ viharati,
They meditate observing the body as liable to originate,
或住於在身上隨觀集法，
或於身，觀生法而住；
vayadhammānupassī vā kāyasmiṃ viharati,
as liable to vanish,
或住於在身上隨觀消散法，
又於身，觀滅法而住；
samudayavayadhammānupassī vā kāyasmiṃ viharati.
and as liable to both originate and vanish.
或住於在身上隨觀集法與消散法，
又於身，觀生滅法而住。
‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.
Or mindfulness is established that the body exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.
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。
尚又對於智識所成及憶念所成，皆會『有身』之思念現前。彼當無所依而住，且亦不執著世間之任何物而住。
Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
That’s how a mendicant meditates by observing an aspect of the body.
比丘們！比丘這樣住於在身上隨觀身。
諸比丘！比丘如是，於身觀身而住。
3.
Puna caparaṃ, bhikkhave, bhikkhu gacchanto vā ‘gacchāmī’ti pajānāti,
Furthermore, when a mendicant is walking they know: ‘I am walking.’
再者，比丘們！比丘當行走時，他了知：『我行走。』
復次，諸比丘！比丘於行者，知：『我在行。』
ṭhito vā ‘ṭhitomhī’ti pajānāti,
When standing they know: ‘I am standing.’
或者，當站立時，他了知：『我站立。』
又於住者，知：『我在住。』
nisinno vā ‘nisinnomhī’ti pajānāti,
When sitting they know: ‘I am sitting.’
或者，當坐著時，他了知：『我坐著。』
於坐者，知：『我在坐。』
sayāno vā ‘sayānomhī’ti pajānāti,
And when lying down they know: ‘I am lying down.’
或者，當躺著時，他了知：『我躺著。』
於臥者，知：『我在臥。』
yathā yathā vā panassa kāyo paṇihito hoti tathā tathā naṃ pajānāti.
Whatever posture their body is in, they know it.
或者，他如身體的動向而了知。
又此身置於如何之狀態，亦如其狀態而知之。
Iti ajjhattaṃ vā kāye kāyānupassī viharati,
And so they meditate observing an aspect of the body internally,
像這樣，或住於在自己的身上隨觀身，
如是，或於內身，觀身而住；
bahiddhā vā kāye kāyānupassī viharati,
externally,
或住於在外部的身上隨觀身，
於外身，觀身而住；
ajjhattabahiddhā vā kāye kāyānupassī viharati.
and both internally and externally.
或住於在自己的與外部的身上隨觀身，
又於內外身，觀身而住。
Samudayadhammānupassī vā kāyasmiṃ viharati,
They meditate observing the body as liable to originate,
或住於在身上隨觀集法，
或於身，觀生法而住；
vayadhammānupassī vā kāyasmiṃ viharati,
as liable to vanish,
或住於在身上隨觀消散法，
於身，觀滅法而住；
samudayavayadhammānupassī vā kāyasmiṃ viharati.
and as liable to both originate and vanish.
或住於在身上隨觀集法與消散法，
又於身，觀生滅法而住。
‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.
Or mindfulness is established that the body exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.
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。
尚又智識所成，憶念所成，皆會『有身』之思念現前。彼當無所依而住，且亦不執著世間任何物而住。
Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
That too is how a mendicant meditates by observing an aspect of the body.
比丘們！比丘這樣住於在身上隨觀身。
諸比丘！比丘如是，於身觀身而住。
4.
Puna caparaṃ, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti,
Furthermore, a mendicant acts with situational awareness when going out and coming back;
再者，比丘們！比丘在前進、後退時是正知於行為者；
復次，諸比丘！比丘不論行往歸來，亦由於正智而作；
ālokite vilokite sampajānakārī hoti,
when looking ahead and aside;
在前視、後視時是正知於行為者；
彼觀前、顧後，亦由於正智而作；
samiñjite pasārite sampajānakārī hoti,
when bending and extending the limbs;
在[肢體]曲伸時是正知於行為者；
彼於屈、於伸，亦由正智而作；
saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti,
when bearing the outer robe, bowl, and robes;
在[穿]衣、持鉢與大衣時是正知於行為者；
彼於著僧伽梨（袈裟）衣、鉢，亦由於正智而作；
asite pīte khāyite sāyite sampajānakārī hoti,
when eating, drinking, chewing, and tasting;
在飲、食、嚼、嚐時是正知於行為者；
彼於食、飲、咀嚼、嘗味亦由於正智而作；
uccārapassāvakamme sampajānakārī hoti,
when urinating and defecating;
在大小便動作時是正知於行為者；
彼於大、小便，亦由於正智而作；
gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.
when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.
在行、住、坐、臥、清醒、語、默時是正知於行為者。
彼於行、住、坐、臥、醒、語、默，亦由於正智而作。
Iti ajjhattaṃ vā ...
And so they meditate observing an aspect of the body internally ...
像這樣，或住於在自己的身上隨觀身，
如是，或於內身，觀身而住；於外身，觀身而住；又於內外身，觀身而住。
... pe ...
...
......（中略）......
或於身，觀生法而住；於身，觀滅法而住；又於身，觀生滅法而住。
... pe ...
...
......（中略）......
尚又智識所成，憶念所成，皆會『有身』之思念現前。彼當無所依而住，且不執著世間任何物而住。
evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
That too is how a mendicant meditates by observing an aspect of the body.
比丘們！比丘這樣住於在身上隨觀身。
諸比丘！比丘如是，於身觀身而住。
5.
Puna caparaṃ, bhikkhave, bhikkhu imameva kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati:
Furthermore, a mendicant examines their own body, up from the soles of the feet and down from the tips of the hairs, wrapped in skin and full of many kinds of filth.
再者，比丘們！比丘觀察此身從腳掌底往上，髮梢往下，皮膚所包覆充滿種種不淨的：
復次，諸比丘！比丘於皮覆包充滿種種不淨物之此身，觀察此身，上至頭髮，下至蹠底，知：
‘atthi imasmiṃ kāye kesā lomā nakhā dantā taco, maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ, hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ, antaṃ antaguṇaṃ udariyaṃ karīsaṃ, pittaṃ semhaṃ pubbo lohitaṃ sedo medo, assu vasā kheḷo siṅghāṇikā lasikā muttan’ti.
‘In this body there is head hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, undigested food, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine.’
『此身有頭髮、體毛、指甲、牙齒、皮膚、肌肉、筋腱、骨骼、骨髓、腎臟、心臟、肝臟、肋膜、脾臟、肺臟、腸子、腸間膜、胃、糞便、膽汁、痰、膿、血、汗、脂肪、眼淚、油脂、唾液、鼻涕、關節液、尿。』
『於此身有髮、髦、爪、齒、皮、肉、筋、骨、髓、腎臟、心臟、肝臟、肋膜、脾臟、肺、腸、腸間膜、胃、排泄物、膽汁、痰、膿、血、汗、脂肪、淚、淋巴液、唾液、粘液、關節液、尿。』
Seyyathāpi, bhikkhave, ubhatomukhā putoḷi pūrā nānāvihitassa dhaññassa, seyyathidaṃ—sālīnaṃ vīhīnaṃ muggānaṃ māsānaṃ tilānaṃ taṇḍulānaṃ. Tamenaṃ cakkhumā puriso muñcitvā paccavekkheyya:
It’s as if there were a bag with openings at both ends, filled with various kinds of grains, such as fine rice, wheat, mung beans, peas, sesame, and ordinary rice. And someone with good eyesight were to open it and examine the contents:
比丘們！猶如兩邊有[開]口的袋子放置滿滿的種種穀物，即：山米、紅米、綠豆，豌豆，胡麻，白米，有眼的男子倒出它後能觀察：
諸比丘！猶如兩口之袋，填進種種穀物，即：稻、粳、綠豆、豆顆、胡麻、糙米，具眼者開解之，得觀察：
‘ime sālī, ime vīhī ime muggā ime māsā ime tilā ime taṇḍulā’ti.
‘These grains are fine rice, these are wheat, these are mung beans, these are peas, these are sesame, and these are ordinary rice.’
『這些是山米，這些是紅米，這些是綠豆，這些是豌豆，這些是胡麻，這些是白米。』
『此是稻、此是粳、此是綠豆、此是豆顆、此是胡麻、此是糙米。』
Evameva kho, bhikkhave, bhikkhu imameva kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati: ‘atthi imasmiṃ kāye kesā lomā ... pe ... muttan’ti.
...
同樣的，比丘們！比丘觀察此身從腳掌底往上，髮梢往下，皮膚所包覆充滿種種不淨的：『此身有頭髮、體毛、......（中略）尿。』
諸比丘！如是比丘於皮覆包充滿種種不淨物之此身，觀察上至頭髮，下至蹠底，〔知〕：『於此身有髮、髦、爪、齒、皮、肉、筋、骨、髓、腎臟、心臟、肝臟、肋膜、脾臟、肺、腸、腸間膜、胃、排泄物、膽汁、痰、膿、血、汗、脂肪、淚、淋巴液、唾液、粘液、關節液、尿。』
Iti ajjhattaṃ vā ...
And so they meditate observing an aspect of the body internally ...
像這樣，或住於在自己的身上隨觀身，......
如是，或於內身，觀身而住；於外身，觀身而住；又於內外身，觀身而住。
... pe ...
...
......（中略）......
或於身，觀生法而住；於身，觀滅法而住；又於身，觀生滅法而住。
... pe ...
...
......（中略）......
尚又智識所成及憶念所成，皆會『有身』之思念現前。彼當無所依而住，且不執著世間任何物。
evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
That too is how a mendicant meditates by observing an aspect of the body.
比丘們！比丘這樣住於在身上隨觀身。
諸比丘！比丘如是，於身觀身而住。
6.
Puna caparaṃ, bhikkhave, bhikkhu imameva kāyaṃ yathāṭhitaṃ yathāpaṇihitaṃ dhātuso paccavekkhati: ‘atthi imasmiṃ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti.
Furthermore, a mendicant examines their own body, whatever its placement or posture, according to the elements: ‘In this body there is the earth element, the water element, the fire element, and the air element.’
再者，比丘們！比丘就此如其住立、如其志向、有界之身觀察：『在這身體中有地界、水界、火界、風界。』
復次，諸比丘！比丘從界（要素）、如存在、如志向而觀察此身，即知：『此身中有地界、水界、火界、風界。』
Seyyathāpi, bhikkhave, dakkho goghātako vā goghātakantevāsī vā gāviṃ vadhitvā catumahāpathe bilaso vibhajitvā nisinno assa;
It’s as if an expert butcher or butcher’s apprentice were to kill a cow and sit down at the crossroads with the meat cut into portions.
比丘們！猶如熟練的屠牛夫或屠牛夫的徒弟，殺牛後，一片一片地分解，然後會坐在大的十字路口。
諸比丘！猶如熟練之屠牛者，或屠牛者弟子之殺牛，於四衢道，片片分解已猶如坐，
evameva kho, bhikkhave, bhikkhu imameva kāyaṃ yathāṭhitaṃ yathāpaṇihitaṃ dhātuso paccavekkhati: ‘atthi imasmiṃ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti.
...
同樣的，比丘們！比丘就此如其住立、如其動向、有界之身觀察：『在這身體中有地界、水界、火界、風界。』
諸比丘！如是比丘！從界、如存在、如志向而觀察此身，〔知〕：『此身有地界、水界、火界、風界。』
Iti ajjhattaṃ vā kāye kāyānupassī viharati ...
And so they meditate observing an aspect of the body internally ...
像這樣，或住於在自己的身上隨觀身，......
如是，或於內身，觀身而住；於外身，觀身而住；又於內外身，觀身而住。
... pe ...
...
......（中略）......
或於身，觀生法而住；於身，觀滅法而住；又於身，觀生滅法而住。
... pe ...
...
......（中略）......
尚又智識所成及憶念所成，皆會『有身』之思念現前。彼當無所依而住，且不執著世間任何物。
evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
... That too is how a mendicant meditates by observing an aspect of the body.
比丘們！比丘這樣住於在身上隨觀身。
諸比丘！比丘如是，於身觀身而住。
7.
Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ ekāhamataṃ vā dvīhamataṃ vā tīhamataṃ vā uddhumātakaṃ vinīlakaṃ vipubbakajātaṃ.
Furthermore, suppose a mendicant were to see a corpse thrown in a charnel ground. And it had been dead for one, two, or three days, bloated, livid, and festering.
再者，比丘們！猶如比丘如果看見被捨棄在墓地的遺骸：已死一天、已死二天、已死三天，腫脹、青瘀、生膿爛，
復次，諸比丘！比丘恰如得觀遺棄於塚間之死屍，死後經一日二日乃至三日，膨脹成為青黑、腐爛，
So imameva kāyaṃ upasaṃharati: ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti.
They’d compare it with their own body: ‘This body is also of that same nature, that same kind, and cannot go beyond that.’
他就此身聯想：『此身也有這樣的法，將成為這樣，未跨越這樣。』
彼注視此身，〔知〕：『此身不脫如是法（性質），而成為如是者。』
Iti ajjhattaṃ vā ...
And so they meditate observing an aspect of the body internally ...
像這樣，或住於在自己的身上隨觀身，......
如是，或於內身，觀身而住；於外身，觀身而住；又於內外身，觀身而住。
... pe ...
...
......（中略）......
或於身，觀生法而住；於身，觀滅法而住；又於身，觀生滅法而住。
... pe ...
...
......（中略）......
尚又智識所成及憶念所成，皆會『有身』之思念現前。彼當無所依而住，且不執著世間任何物。
evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
That too is how a mendicant meditates by observing an aspect of the body.
比丘們！比丘這樣住於在身上隨觀身。
諸比丘！比丘如是，於身觀身而住。
8.
Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ kākehi vā khajjamānaṃ kulalehi vā khajjamānaṃ gijjhehi vā khajjamānaṃ kaṅkehi vā
Furthermore, suppose they were to see a corpse thrown in a charnel ground being devoured by crows, hawks, vultures, herons,
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、
復次，諸比丘！比丘恰如得觀遺棄於塚間之死屍，被鳥所啄、或鷹所啄、或鷲所啄、
khajjamānaṃ sunakhehi vā khajjamānaṃ byagghehi vā khajjamānaṃ dīpīhi vā khajjamānaṃ siṅgālehi vā khajjamānaṃ vividhehi vā pāṇakajātehi khajjamānaṃ.
dogs, tigers, leopards, jackals, and many kinds of little creatures.
狗、虎、豹、狐狼、各種生出的蟲吞食，
或犬所喰、或豺所喰，乃至各種生類之所喰。
So imameva kāyaṃ upasaṃharati: ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti.
They’d compare it with their own body: ‘This body is also of that same nature, that same kind, and cannot go beyond that.’
他就此身聯想：『此身也有這樣的法，將成為這樣，未跨越這樣。』
彼注視此身，〔知〕：『此身不脫如是法，而成為如是者。』
Iti ajjhattaṃ vā ...
And so they meditate observing an aspect of the body internally ...
像這樣，或住於在自己的身上隨觀身，......
如是，或於內身，觀身而住；於外身，觀身而住；
... pe ...
...
......（中略）......
又於內外身，觀身而住。或於身，觀生法而住；於身，觀滅法而住；又於身，觀生滅法而住。
... pe ...
...
......（中略）......
尚又智識所成及憶念所成，皆會『有身』之思念現前。彼當無所依而住，且不執著世間任何物。
evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
That too is how a mendicant meditates by observing an aspect of the body.
比丘們！比丘這樣住於在身上隨觀身。
諸比丘！比丘如是，於身觀身而住。
9.
Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhikasaṅkhalikaṃ samaṃsalohitaṃ nhārusambandhaṃ ... pe ...
Furthermore, suppose they were to see a corpse thrown in a charnel ground, a skeleton with flesh and blood, held together by sinews ...
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，......
復次，諸比丘！比丘恰如得觀遺棄塚間之死屍，由於具有血肉而筋連結於骸骨......
Aṭṭhikasaṅkhalikaṃ nimaṃsalohitamakkhitaṃ nhārusambandhaṃ ... pe ...
A skeleton without flesh but smeared with blood, and held together by sinews ...
......（中略）無肉、沾血、連著筋的骨鎖，......
......乃至......無肉之附著血而筋連結骸骨......
Aṭṭhikasaṅkhalikaṃ apagatamaṃsalohitaṃ nhārusambandhaṃ ... pe ...
A skeleton rid of flesh and blood, held together by sinews ...
......（中略）無血肉、連著筋的骨鎖，......
......乃至......無血、肉，唯筋連結骸骨......
Aṭṭhikāni apagatasambandhāni disā vidisā vikkhittāni, aññena hatthaṭṭhikaṃ aññena pādaṭṭhikaṃ aññena gopphakaṭṭhikaṃ aññena jaṅghaṭṭhikaṃ aññena ūruṭṭhikaṃ aññena kaṭiṭṭhikaṃ,
Bones without sinews, scattered in every direction. Here a hand-bone, there a foot-bone, here a shin-bone, there a thigh-bone, here a hip-bone,
......（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，
......乃至......〔關節〕解散，手骨於此處，足骨於彼處，髁骨於此處，腿骨於彼處，盤骨於此處，
aññena phāsukaṭṭhikaṃ aññena piṭṭhiṭṭhikaṃ aññena khandhaṭṭhikaṃ aññena gīvaṭṭhikaṃ aññena hanukaṭṭhikaṃ aññena dantaṭṭhikaṃ aññena sīsakaṭāhaṃ.
there a rib-bone, here a back-bone, there an arm-bone, here a neck-bone, there a jaw-bone, here a tooth, there the skull ...
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，
背骨於彼處，頭蓋骨在彼處，骸骨散在四方八面。彼注視此身，
So imameva kāyaṃ upasaṃharati: ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti.
...
他就此身聯想：『此身也有這樣的法，將成為這樣，未跨越這樣。』
〔知〕：『此身不脫如是法，而成為如此者。』
Iti ajjhattaṃ vā ...
...
像這樣，或住於在自己的身上隨觀身，...
如是，或於內身，觀身而住；於外身，觀身而住；又於內外身，觀身而住。
... pe ...
...
...（中略）...
或於身，觀生法而住，於身，觀滅法而住；又於身，觀生滅法而住。
... pe ...
...
...（中略）...
尚又智識所成及憶念所成，皆會『有身』之思念現前。彼當無所依而住，且不執著世間任何物。
...viharati.
...
比丘們！比丘這樣住於在身上隨觀身。
諸比丘！比丘如是，於身觀身而住。
10.
Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhikāni setāni saṅkhavaṇṇapaṭibhāgāni ... pe ...
White bones, the color of shells ...
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，......
復次，諸比丘！比丘恰如得觀遺棄塚間之死屍，初如螺色之白骨......
Aṭṭhikāni puñjakitāni terovassikāni ... pe ...
Decrepit bones, heaped in a pile ...
......（中略）堆過一年的骨頭，......
......乃至......經過一年，骸骨堆高......
Aṭṭhikāni pūtīni cuṇṇakajātāni. So imameva kāyaṃ upasaṃharati: ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti.
Bones rotted and crumbled to powder. They’d compare it with their own body: ‘This body is also of that same nature, that same kind, and cannot go beyond that.’
......（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。』
......乃至......骸骨粉碎敗壞，彼注視此身，〔知〕：『此身不脫如是法，而成為如此者。』
Iti ajjhattaṃ vā kāye kāyānupassī viharati,
And so they meditate observing an aspect of the body internally,
像這樣，或住於在自己的身上隨觀身，
如是，或於內身，觀身而住；
bahiddhā vā kāye kāyānupassī viharati,
externally,
或住於在外部的身上隨觀身，
於外身，觀身而住；
ajjhattabahiddhā vā kāye kāyānupassī viharati.
and both internally and externally.
或住於在自己的與外部的身上隨觀身，
又於內外身，觀身而住。
Samudayadhammānupassī vā kāyasmiṃ viharati,
They meditate observing the body as liable to originate,
或住於在身上隨觀集法，
或於身，觀生法而住；
vayadhammānupassī vā kāyasmiṃ viharati,
as liable to vanish,
或住於在身上隨觀消散法，
於身，觀滅法而住；
samudayavayadhammānupassī vā kāyasmiṃ viharati.
and as liable to both originate and vanish.
或住於在身上隨觀集法與消散法，
又於身，觀生滅法而住。
‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.
Or mindfulness is established that the body exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.
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。
尚又智識所成及憶念所成，皆會『有身』之思念現前。彼當無所依而住，且不執著世間任何物。
Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
That too is how a mendicant meditates by observing an aspect of the body.
比丘們！比丘這樣住於在身上隨觀身。
諸比丘！比丘如是，於身觀身而住。
11.
Kathañca pana, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati?
And how does a mendicant meditate observing an aspect of feelings?
又，比丘們！比丘怎樣住於在受上隨觀受呢？
然，諸比丘！如何比丘於受觀受而住耶？
Idha, bhikkhave, bhikkhu sukhaṃ vā vedanaṃ vedayamāno ‘sukhaṃ vedanaṃ vedayāmī’ti pajānāti.
It’s when a mendicant who feels a pleasant feeling knows: ‘I feel a pleasant feeling.’
比丘們！這裡，比丘當感受樂受時，他了知：『我感受樂受。』
諸比丘！比丘於此，若在感樂受，知：『我在感樂受。』
Dukkhaṃ vā vedanaṃ vedayamāno ‘dukkhaṃ vedanaṃ vedayāmī’ti pajānāti.
When they feel a painful feeling, they know: ‘I feel a painful feeling.’
當感受苦受時，他了知：『我感受苦受。』
在感苦受者，知：『我在感苦受。』
Adukkhamasukhaṃ vā vedanaṃ vedayamāno ‘adukkhamasukhaṃ vedanaṃ vedayāmī’ti pajānāti.
When they feel a neutral feeling, they know: ‘I feel a neutral feeling.’
當感受不苦不樂受時，他了知：『我感受不苦不樂受。』
在感不苦不樂受者，知：『我在感不苦不樂受。』
Sāmisaṃ vā sukhaṃ vedanaṃ vedayamāno ‘sāmisaṃ sukhaṃ vedanaṃ vedayāmī’ti pajānāti.
When they feel a carnal pleasant feeling, they know: ‘I feel a carnal pleasant feeling.’
當感受肉體的樂受時，他了知：『我感受肉體的樂受。』
若在感肉體之樂受者，知：『我在感肉體之樂受。』
Nirāmisaṃ vā sukhaṃ vedanaṃ vedayamāno ‘nirāmisaṃ sukhaṃ vedanaṃ vedayāmī’ti pajānāti.
When they feel a spiritual pleasant feeling, they know: ‘I feel a spiritual pleasant feeling.’
當感受精神的樂受時，他了知：『我感受精神的樂受。』
又在感精神之樂受者，知：『我在感精神之樂受。』
Sāmisaṃ vā dukkhaṃ vedanaṃ vedayamāno ‘sāmisaṃ dukkhaṃ vedanaṃ vedayāmī’ti pajānāti.
When they feel a carnal painful feeling, they know: ‘I feel a carnal painful feeling.’
當感受肉體的苦受時，他了知：『我感受肉體的苦受。』
或在感肉體之苦受者，知：『我在感肉體之苦受。』
Nirāmisaṃ vā dukkhaṃ vedanaṃ vedayamāno ‘nirāmisaṃ dukkhaṃ vedanaṃ vedayāmī’ti pajānāti.
When they feel a spiritual painful feeling, they know: ‘I feel a spiritual painful feeling.’
當感受精神的苦受時，他了知：『我感受精神的苦受。』
又在感精神之苦受者，知：『我在感精神之苦受。』
Sāmisaṃ vā adukkhamasukhaṃ vedanaṃ vedayamāno ‘sāmisaṃ adukkhamasukhaṃ vedanaṃ vedayāmī’ti pajānāti.
When they feel a carnal neutral feeling, they know: ‘I feel a carnal neutral feeling.’
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。』
或在感肉體之不苦不樂受者，知：『我在感肉體之不苦不樂受。』
Nirāmisaṃ vā adukkhamasukhaṃ vedanaṃ vedayamāno ‘nirāmisaṃ adukkhamasukhaṃ vedanaṃ vedayāmī’ti pajānāti.
When they feel a spiritual neutral feeling, they know: ‘I feel a spiritual neutral feeling.’
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。』
又在感精神之不苦不樂受者，知：『我在感精神之不苦不樂受。』
Iti ajjhattaṃ vā vedanāsu vedanānupassī viharati,
And so they meditate observing an aspect of feelings internally,
像這樣，或住於在自己的受上隨觀受，
如是，或於內受，觀受而住；
bahiddhā vā vedanāsu vedanānupassī viharati,
externally,
或住於在外部的受上隨觀受，
於外受，觀受而住；
ajjhattabahiddhā vā vedanāsu vedanānupassī viharati.
and both internally and externally.
或住於在自己的與外部的受上隨觀受，
又於內外受，觀受而住。
Samudayadhammānupassī vā vedanāsu viharati,
They meditate observing feelings as liable to originate,
或住於在受上隨觀集法，
或於受，觀生法而住；
vayadhammānupassī vā vedanāsu viharati,
as liable to vanish,
或住於在受上隨觀消散法，
於受，觀滅法而住；
samudayavayadhammānupassī vā vedanāsu viharati.
and as liable to both originate and vanish.
或住於在受上隨觀集法與消散法，
又於受，觀生滅法而住。
‘Atthi vedanā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.
Or mindfulness is established that feelings exist,to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.
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。
尚又智識所成及憶念所成，皆會『有受』之思念現前。彼當無所依而住，且不執著世間任何物。
Evampi kho, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati.
That’s how a mendicant meditates by observing an aspect of feelings.
比丘們！比丘這樣住於在受上隨觀受。
諸比丘！比丘如是，於受觀受而住。
12.
Kathañca pana, bhikkhave, bhikkhu citte cittānupassī viharati?
And how does a mendicant meditate observing an aspect of the mind?
又，比丘們！比丘怎樣住於在心上隨觀心呢？
然，諸比丘！比丘如何於心觀心耶？
Idha, bhikkhave, bhikkhu sarāgaṃ vā cittaṃ ‘sarāgaṃ cittan’ti pajānāti.
It’s when a mendicant knows mind with greed as ‘mind with greed,’
比丘們！這裡，比丘了知『有貪的心』為有貪的心，
於此，諸比丘！比丘心貪者，知：『心貪。』
Vītarāgaṃ vā cittaṃ ‘vītarāgaṃ cittan’ti pajānāti.
and mind without greed as ‘mind without greed.’
了知『離貪的心』為離貪的心；
又心，離貪者，知：『心離貪。』
Sadosaṃ vā cittaṃ ‘sadosaṃ cittan’ti pajānāti.
They know mind with hate as ‘mind with hate,’
了知『有瞋的心』為有瞋的心，
又心，瞋者，知：『心瞋。』
Vītadosaṃ vā cittaṃ ‘vītadosaṃ cittan’ti pajānāti.
and mind without hate as ‘mind without hate.’
了知『離瞋的心』為離瞋的心；
又心，離瞋者，知：『心離瞋。』
Samohaṃ vā cittaṃ ‘samohaṃ cittan’ti pajānāti.
They know mind with delusion as ‘mind with delusion,’
了知『有癡的心』為有癡的心，
又心，癡者，知：『心癡。』
Vītamohaṃ vā cittaṃ ‘vītamohaṃ cittan’ti pajānāti.
and mind without delusion as ‘mind without delusion.’
了知『離癡的心』為離癡的心；
又心，離癡者，知：『心離癡。』
Saṅkhittaṃ vā cittaṃ ‘saṅkhittaṃ cittan’ti pajānāti.
They know contracted mind as ‘contracted mind,’
了知『收斂的心』為收斂的心，
又心，集中者，知：『心集中。』
Vikkhittaṃ vā cittaṃ ‘vikkhittaṃ cittan’ti pajānāti.
and scattered mind as ‘scattered mind.’
了知『散亂的心』為散亂的心；
又心，散亂者，知：『心散亂。』
Mahaggataṃ vā cittaṃ ‘mahaggataṃ cittan’ti pajānāti.
They know expansive mind as ‘expansive mind,’
了知『廣大的心』為廣大的心，
又心，廣大者，知：『心廣大。』
Amahaggataṃ vā cittaṃ ‘amahaggataṃ cittan’ti pajānāti.
and unexpansive mind as ‘unexpansive mind.’
了知『不廣大的心』為不廣大的心；
又心，狹小者，知：『心狹小。』
Sauttaraṃ vā cittaṃ ‘sauttaraṃ cittan’ti pajānāti.
They know mind that is not supreme as ‘mind that is not supreme,’
了知『更上的心』為更上的心，
又心，有上者，知：『心有上。』
Anuttaraṃ vā cittaṃ ‘anuttaraṃ cittan’ti pajānāti.
and mind that is supreme as ‘mind that is supreme.’
了知『無更上的心』為無更上的心；
又心，無上者，知：『心無上。』
Samāhitaṃ vā cittaṃ ‘samāhitaṃ cittan’ti pajānāti.
They know mind immersed in meditation as ‘mind immersed in meditation,’
了知『得定的心』為得定的心，
又心，有定者，知：『心有定。』
Asamāhitaṃ vā cittaṃ ‘asamāhitaṃ cittan’ti pajānāti.
and mind not immersed in meditation as ‘mind not immersed in meditation.’
了知『未得定的心』為未得定的心；
又心，無定者，知：『心無定。』
Vimuttaṃ vā cittaṃ ‘vimuttaṃ cittan’ti pajānāti.
They know freed mind as ‘freed mind,’
了知『已解脫的心』為已解脫的心，
又心，解脫者，知：『心解脫。』
Avimuttaṃ vā cittaṃ ‘avimuttaṃ cittan’ti pajānāti.
and unfreed mind as ‘unfreed mind.’
了知『未解脫的心』為未解脫的心。
又心，未解脫者，知：『心未解脫。』
Iti ajjhattaṃ vā citte cittānupassī viharati,
And so they meditate observing an aspect of the mind internally,
像這樣，或住於在自己的心上隨觀心，
如是，或於心，觀心而住；
bahiddhā vā citte cittānupassī viharati,
externally,
或住於在外部的心上隨觀心，
又於外心，觀心而住；
ajjhattabahiddhā vā citte cittānupassī viharati.
and both internally and externally.
或住於在自己的與外部的心上隨觀心，
又於內外心，觀心而住。
Samudayadhammānupassī vā cittasmiṃ viharati,
They meditate observing the mind as liable to originate,
或住於在心上隨觀集法，
或於心，觀生法而住；
vayadhammānupassī vā cittasmiṃ viharati,
as liable to vanish,
或住於在心上隨觀消散法，
於心，觀滅法而住；
samudayavayadhammānupassī vā cittasmiṃ viharati,
and as liable to both originate and vanish.
或住於在心上隨觀集法與消散法，
又於心，觀生滅法而住。
‘atthi cittan’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.
Or mindfulness is established that the mind exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.
或只為了智與憶念的程度而『有心』的念被現起，並且住於無依止，他在世間中不執取任何事物。
尚又智識所成及憶念所成，皆會『有心』之思念現前。彼當無所依而住，且不執著世間任何物。
Evampi kho, bhikkhave, bhikkhu citte cittānupassī viharati.
That’s how a mendicant meditates by observing an aspect of the mind.
比丘們！比丘這樣住於在心上隨觀心。
諸比丘！比丘如是於心觀心而住。
13.
Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati?
And how does a mendicant meditate observing an aspect of principles?
又，比丘們！比丘怎樣住於在法上隨觀法呢？
然，諸比丘！比丘如何於法觀法而住耶？
Idha, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu.
It’s when a mendicant meditates by observing an aspect of principles with respect to the five hindrances.
比丘們！這裡，比丘對五蓋住於在法上隨觀法。
於此，諸比丘！比丘於法即五蓋，觀法而住。
Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu?
And how does a mendicant meditate observing an aspect of principles with respect to the five hindrances?
而，比丘們！比丘怎樣對五蓋住於在法上隨觀法呢？
又諸比丘！比丘如何於法即五蓋，觀法而住耶？
Idha, bhikkhave, bhikkhu santaṃ vā ajjhattaṃ kāmacchandaṃ ‘atthi me ajjhattaṃ kāmacchando’ti pajānāti,
It’s when a mendicant who has sensual desire in them understands: ‘I have sensual desire in me.’
比丘們！這裡，比丘當有自己的欲的意欲時，他了知：『我有自己的欲的意欲。』
於此，諸比丘！比丘或於內貪欲存在者，知：『我於內貪欲存在。』
asantaṃ vā ajjhattaṃ kāmacchandaṃ ‘natthi me ajjhattaṃ kāmacchando’ti pajānāti,
When they don’t have sensual desire in them, they understand: ‘I don’t have sensual desire in me.’
當沒有自己的欲的意欲時，他了知：『我沒有自己的欲的意欲。』
於內貪欲不存在者，知：『於我內貪欲不存在。』
yathā ca anuppannassa kāmacchandassa uppādo hoti tañca pajānāti,
They understand how sensual desire arises;
他如其未生起欲的意欲之生起而了知，
彼知未生之貪欲生起，
yathā ca uppannassa kāmacchandassa pahānaṃ hoti tañca pajānāti,
how, when it’s already arisen, it’s given up;
如其已生起欲的意欲之捨斷而了知，
知已生之貪欲滅盡，
yathā ca pahīnassa kāmacchandassa āyatiṃ anuppādo hoti tañca pajānāti.
and how, once it’s given up, it doesn’t arise again in the future.
如其已捨斷欲的意欲之未來不生起而了知。
又知已滅盡之貪欲，於未來不再生起。
Santaṃ vā ajjhattaṃ byāpādaṃ ‘atthi me ajjhattaṃ byāpādo’ti pajānāti,
When they have ill will in them, they understand: ‘I have ill will in me.’
當有自己的惡意時，他了知：『我有自己的惡意。』
或於內瞋恚存在者，知：『於我內瞋恚存在。』
asantaṃ vā ajjhattaṃ byāpādaṃ ‘natthi me ajjhattaṃ byāpādo’ti pajānāti,
When they don’t have ill will in them, they understand: ‘I don’t have ill will in me.’
當沒有自己的惡意時，他了知：『我沒有自己的惡意。』
於內瞋恚不存在者，知：『於我內瞋恚不存在。』
yathā ca anuppannassa byāpādassa uppādo hoti tañca pajānāti,
They understand how ill will arises;
他如其未生起惡意之生起而了知，
知未生之瞋恚生起，
yathā ca uppannassa byāpādassa pahānaṃ hoti tañca pajānāti,
how, when it’s already arisen, it’s given up;
如其已生起惡意之捨斷而了知，
又知已生之瞋恚滅盡，
yathā ca pahīnassa byāpādassa āyatiṃ anuppādo hoti tañca pajānāti.
and how, once it’s given up, it doesn’t arise again in the future.
如其已捨斷惡意之未來不生起而了知。
又知已滅盡之瞋恚，於未來不再生起。
Santaṃ vā ajjhattaṃ thinamiddhaṃ ‘atthi me ajjhattaṃ thinamiddhan’ti pajānāti,
When they have dullness and drowsiness in them, they understand: ‘I have dullness and drowsiness in me.’
當有自己的惛沈睡眠時，他了知：『我有自己的惛沈睡眠。』
或於內睡眠（愚鈍）存在，知：『於我內睡眠存在。』
asantaṃ vā ajjhattaṃ thinamiddhaṃ ‘natthi me ajjhattaṃ thinamiddhan’ti pajānāti,
When they don’t have dullness and drowsiness in them, they understand: ‘I don’t have dullness and drowsiness in me.’
當沒有自己的惛沈睡眠時，他了知：『我沒有自己的惛沈睡眠。』
或於內睡眠不存在，知：『於我內睡眠不存在。』
yathā ca anuppannassa thinamiddhassa uppādo hoti tañca pajānāti,
They understand how dullness and drowsiness arise;
他如其未生起惛沈睡眠之生起而了知，
而知未生之睡眠生起，
yathā ca uppannassa thinamiddhassa pahānaṃ hoti tañca pajānāti,
how, when they’ve already arisen, they’re given up;
如其已生起惛沈睡眠之捨斷而了知，
又知已生之睡眠滅盡，
yathā ca pahīnassa thinamiddhassa āyatiṃ anuppādo hoti tañca pajānāti.
and how, once they’re given up, they don’t arise again in the future.
如其已捨斷惛沈睡眠之未來不生起而了知。
又知已滅盡之睡眠，於未來不再生起。
Santaṃ vā ajjhattaṃ uddhaccakukkuccaṃ ‘atthi me ajjhattaṃ uddhaccakukkuccan’ti pajānāti,
When they have restlessness and remorse in them, they understand: ‘I have restlessness and remorse in me.’
當有自己的掉舉後悔時，他了知：『我有自己的掉舉後悔。』
或於內掉悔存在，知：『於我內掉悔存在。』
asantaṃ vā ajjhattaṃ uddhaccakukkuccaṃ ‘natthi me ajjhattaṃ uddhaccakukkuccan’ti pajānāti,
When they don’t have restlessness and remorse in them, they understand: ‘I don’t have restlessness and remorse in me.’
當沒有自己的掉舉後悔時，他了知：『我沒有自己的掉舉後悔。』
或於內掉悔不存在，知：『於我內掉悔不存在。』
yathā ca anuppannassa uddhaccakukkuccassa uppādo hoti tañca pajānāti,
They understand how restlessness and remorse arise;
他如其未生起掉舉後悔之生起而了知，
而知未生之掉悔生起，
yathā ca uppannassa uddhaccakukkuccassa pahānaṃ hoti tañca pajānāti,
how, when they’ve already arisen, they’re given up;
如其已生起掉舉後悔之捨斷而了知，
又知已生之掉悔滅盡，
yathā ca pahīnassa uddhaccakukkuccassa āyatiṃ anuppādo hoti tañca pajānāti.
and how, once they’re given up, they don’t arise again in the future.
如其已捨斷掉舉後悔之未來不生起而了知。
又知已滅盡之掉悔，於未來不再生起。
Santaṃ vā ajjhattaṃ vicikicchaṃ ‘atthi me ajjhattaṃ vicikicchā’ti pajānāti,
When they have doubt in them, they understand: ‘I have doubt in me.’
當有自己的疑惑時，他了知：『我有自己的疑惑。』
或於內疑惑存在者，知：『於我內疑惑存在。』
asantaṃ vā ajjhattaṃ vicikicchaṃ ‘natthi me ajjhattaṃ vicikicchā’ti pajānāti,
When they don’t have doubt in them, they understand: ‘I don’t have doubt in me.’
當沒有自己的疑惑時，他了知：『我沒有自己的疑惑。』
於內疑惑不存在者，知：『於我內疑惑不存在。』
yathā ca anuppannāya vicikicchāya uppādo hoti tañca pajānāti,
They understand how doubt arises;
他如其未生起疑惑之生起而了知，
而知未生之疑惑生起，
yathā ca uppannāya vicikicchāya pahānaṃ hoti tañca pajānāti,
how, when it’s already arisen, it’s given up;
如其已生起疑惑之捨斷而了知，
知已生之疑惑滅盡，
yathā ca pahīnāya vicikicchāya āyatiṃ anuppādo hoti tañca pajānāti.
and how, once it’s given up, it doesn’t arise again in the future.
如其已捨斷疑惑之未來不生起而了知。
又知已滅盡之疑惑，於未來不再生起。
Iti ajjhattaṃ vā dhammesu dhammānupassī viharati,
And so they meditate observing an aspect of principles internally,
像這樣，或住於在自己的法上隨觀法，
如是，或於內法，觀法而住；
bahiddhā vā dhammesu dhammānupassī viharati,
externally,
或住於在外部的法上隨觀法，
又於外法，觀法而住；
ajjhattabahiddhā vā dhammesu dhammānupassī viharati.
and both internally and externally.
或住於在自己的與外部的法上隨觀法，
又於內外法，觀法而住。
Samudayadhammānupassī vā dhammesu viharati,
They meditate observing the principles as liable to originate,
或住於在法上隨觀集法，
或於法，觀生法而住；
vayadhammānupassī vā dhammesu viharati,
as liable to vanish,
或住於在法上隨觀消散法，
又於法，觀滅法而住；
samudayavayadhammānupassī vā dhammesu viharati.
and as liable to both originate and vanish.
或住於在法上隨觀集法與消散法，
又於法，觀生滅法而住。
‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya, anissito ca viharati, na ca kiñci loke upādiyati.
Or mindfulness is established that principles exist, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.
或只為了智與憶念的程度而『有法』的念被現起，並且住於無依止，他在世間中不執取任何事物。
尚又智識所成及憶念所成，皆會『有法』之思念現前。彼當無所依而住，且不執著世間任何物。
Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu.
That’s how a mendicant meditates by observing an aspect of principles with respect to the five hindrances.
比丘們！比丘這樣住於對五蓋在法上隨觀法。
諸比丘！比丘如是即於五蓋法，觀法而住。
14.
Puna caparaṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu.
Furthermore, a mendicant meditates by observing an aspect of principles with respect to the five grasping aggregates.
再者，比丘們！比丘對五取蘊住於在法上隨觀法。
復次，諸比丘！比丘即於五取蘊法，觀法而住。
Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu?
And how does a mendicant meditate observing an aspect of principles with respect to the five grasping aggregates?
而，比丘們！比丘怎樣對五取蘊住於在法上隨觀法呢？
然，諸比丘！比丘如何即於五取蘊法，觀法而住耶？
Idha, bhikkhave, bhikkhu: ‘iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo;
It’s when a mendicant contemplates: ‘Such is form, such is the origin of form, such is the ending of form.
這裡，比丘[了知]：『像這樣是色，像這樣是色的集起，像這樣是色的滅沒；
於此，諸比丘！比丘〔知〕：『如是色，如是色之生起，如是色之滅盡——
iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo;
Such is feeling, such is the origin of feeling, such is the ending of feeling.
像這樣是受，像這樣是受的集起，像這樣是受的滅沒；
——如是受，如是受之生起，如是受之滅盡——
iti saññā, iti saññāya samudayo, iti saññāya atthaṅgamo;
Such is perception, such is the origin of perception, such is the ending of perception.
像這樣是想，像這樣是想的集起，像這樣是想的滅沒；
——如是想，如是想之生起，如是想之滅盡——
iti saṅkhārā, iti saṅkhārānaṃ samudayo, iti saṅkhārānaṃ atthaṅgamo,
Such are choices, such is the origin of choices, such is the ending of choices.
像這樣是行，像這樣是行的集起，像這樣是行的滅沒；
——如是行，如是行之生起，如是行之滅盡——
iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti,
Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’
像這樣是識，像這樣是識的集起，像這樣是識的滅沒。』
——如是識，如是識之生起，如是識之滅盡。』
iti ajjhattaṃ vā dhammesu dhammānupassī viharati,
And so they meditate observing an aspect of principles internally...
像這樣，或住於在自己的法上隨觀法，
如是，或於內法，觀法而住；
bahiddhā vā dhammesu dhammānupassī viharati,
...
或住於在外部的法上隨觀法，
又於外法，觀法而住；
ajjhattabahiddhā vā dhammesu dhammānupassī viharati.
...
或住於在自己的與外部的法上隨觀法，
又於內外法，觀法而住。
Samudayadhammānupassī vā dhammesu viharati,
...
或住於在法上隨觀集法，
或於法，觀生法而住；
vayadhammānupassī vā dhammesu viharati,
...
或住於在法上隨觀消散法，
又於法，觀滅法而住；
samudayavayadhammānupassī vā dhammesu viharati.
...
或住於在法上隨觀集法與消散法，
或於法，觀生滅法而住。
‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya, anissito ca viharati, na ca kiñci loke upādiyati.
...
或只為了智與憶念的程度而『有法』的念被現起，並且住於無依止，他在世間中不執取任何事物。
尚又智識所成及憶念所成，皆會『有法』之思念現前。彼當無所依而住，且不執著世間任何物。
Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu.
That’s how a mendicant meditates by observing an aspect of principles with respect to the five grasping aggregates.
比丘們！比丘這樣住於對五取蘊在法上隨觀法。
諸比丘！比丘如是即於五取蘊法，觀法而住。
15.
Puna caparaṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu.
Furthermore, a mendicant meditates by observing an aspect of principles with respect to the six interior and exterior sense fields.
再者，比丘們！比丘對六內外處住於在法上隨觀法。
復次，諸比丘！比丘即於六內外處法，觀法而住。
Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu?
And how does a mendicant meditate observing an aspect of principles with respect to the six interior and exterior sense fields?
而，比丘們！比丘怎樣對六內外處住於在法上隨觀法呢？
然，諸比丘！比丘如何於六內外處法，觀法而住耶？
Idha, bhikkhave, bhikkhu cakkhuñca pajānāti, rūpe ca pajānāti,
It’s when a mendicant understands the eye, sights,
這裡，比丘了知眼，了知色，
於此，諸比丘！比丘知眼，知色，
yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti,
and the fetter that arises dependent on both of these.
了知緣於這兩者生起的結縛，
知緣其二者生結。
yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti,
They understand how the fetter that has not arisen comes to arise;
如其未生起結縛之生起而了知，
而知未生之結生起，
yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti,
how the arisen fetter comes to be abandoned;
如其已生起結縛之捨斷而了知，
又知已生之結滅盡，
yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti.
and how the abandoned fetter comes to not rise again in the future.
如其已捨斷結縛之未來不生起而了知；
又知已滅盡之結，於未來不再生起。
Sotañca pajānāti, sadde ca pajānāti,
They understand the ear, sounds,
了知耳，了知聲，
又知耳，知聲...
yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti,
and the fetter ...
了知緣於這兩者生起的結縛，
...
yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti,
...
如其未生起結縛之生起而了知，
...
yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti,
...
如其已生起結縛之捨斷而了知，
...
yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti.
...
如其已捨斷結縛之未來不生起而了知；
...
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.
They understand the nose, smells, and the fetter ...
了知鼻，了知氣味，了知緣於這兩者生起的結縛，如其未生起結縛之生起而了知，如其已生起結縛之捨斷而了知，如其已捨斷結縛之未來不生起而了知；
...乃至...知鼻，知香...
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.
They understand the tongue, tastes, and the fetter ...
了知舌，了知味道，了知緣於這兩者生起的結縛，如其未生起結縛之生起而了知，如其已生起結縛之捨斷而了知，如其已捨斷結縛之未來不生起而了知；
...乃至...知舌，知味...
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.
They understand the body, touches, and the fetter ...
了知身，了知所觸，了知緣於這兩者生起的結縛，如其未生起結縛之生起而了知，如其已生起結縛之捨斷而了知，如其已捨斷結縛之未來不生起而了知；
...乃至...知身，知觸...
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.
They understand the mind, thoughts, and the fetter that arises dependent on both of these. They understand how the fetter that has not arisen comes to arise; how the arisen fetter comes to be abandoned; and how the abandoned fetter comes to not rise again in the future.
了知意，了知法，了知緣於這兩者生起的結縛，如其未生起結縛之生起而了知，如其已生起結縛之捨斷而了知，如其已捨斷結縛之未來不生起而了知。
...乃至...知意，知法，知緣其二者生結。而知未生之結生起，又知已生之結滅盡，知已滅盡之結，於未來不再生起。
Iti ajjhattaṃ vā dhammesu dhammānupassī viharati,
And so they meditate observing an aspect of principles internally ...
像這樣，或住於在自己的法上隨觀法，
如是，或於內法，觀法而住；
bahiddhā vā dhammesu dhammānupassī viharati,
...
或住於在外部的法上隨觀法，
於外法，觀法而住；
ajjhattabahiddhā vā dhammesu dhammānupassī viharati.
...
或住於在自己的與外部的法上隨觀法，
於內外法，觀法而住。
Samudayadhammānupassī vā dhammesu viharati,
...
或住於在法上隨觀集法，
或於法，觀生法而住；
vayadhammānupassī vā dhammesu viharati,
...
或住於在法上隨觀消散法，
或於法，觀滅法而住；
samudayavayadhammānupassī vā dhammesu viharati.
...
或住於在法上隨觀集法與消散法，
或於法，觀生滅法而住。
‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya, anissito ca viharati, na ca kiñci loke upādiyati.
...
或只為了智與憶念的程度而『有法』的念被現起，並且住於無依止，他在世間中不執取任何事物。
尚又智識所成及憶念所成，皆會『有法』之思念現前。彼當無所依而住，且不執著世間任何物。
Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu.
That’s how a mendicant meditates by observing an aspect of principles with respect to the six internal and external sense fields.
比丘們！比丘這樣住於對六內外處在法上隨觀法。
比丘如是，於法觀法而住。
16.
Puna caparaṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu.
Furthermore, a mendicant meditates by observing an aspect of principles with respect to the seven awakening factors.
再者，比丘們！比丘對七覺支住於在法上隨觀法。
復次，諸比丘！比丘即於七覺法，觀法而住。
Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu?
And how does a mendicant meditate observing an aspect of principles with respect to the seven awakening factors?
而，比丘們！比丘怎樣對七覺支住於在法上隨觀法呢？
然，諸比丘！比丘如何即於七覺法，觀法而住耶？
Idha, bhikkhave, bhikkhu santaṃ vā ajjhattaṃ satisambojjhaṅgaṃ ‘atthi me ajjhattaṃ satisambojjhaṅgo’ti pajānāti,
It’s when a mendicant who has the awakening factor of mindfulness in them understands: ‘I have the awakening factor of mindfulness in me.’
這裡，比丘當自己有念覺支時，了知：『有我自己的念覺支。』
於此，諸比丘！比丘或於內念覺支存在者，知：『於我內念覺支存在。』
asantaṃ vā ajjhattaṃ satisambojjhaṅgaṃ ‘natthi me ajjhattaṃ satisambojjhaṅgo’ti pajānāti,
When they don’t have the awakening factor of mindfulness in them, they understand: ‘I don’t have the awakening factor of mindfulness in me.’
當自己沒有念覺支時，了知：『沒有我自己的念覺支。』
或於內念覺支不存在者，知：『於我內念覺支不存在。』
yathā ca anuppannassa satisambojjhaṅgassa uppādo hoti tañca pajānāti,
They understand how the awakening factor of mindfulness that has not arisen comes to arise;
如其未生起念覺支之生起而了知，
而知未生之念覺支生起，
yathā ca uppannassa satisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.
and how the awakening factor of mindfulness that has arisen becomes fulfilled by development.
如其已生起念覺支之圓滿修習而了知；
又知已生之念覺支修習成就。
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.
When they have the awakening factor of investigation of principles ...
當自己有擇法覺支時，了知：『我有擇法覺支。』當自己沒有擇法覺支時，了知：『我沒有擇法覺支。』如其未生起擇法覺支之生起而了知，如其已生起擇法覺支之圓滿修習而了知；
或於內擇法覺支存在者，知......乃至......修習成就。
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.
energy ...
當自己有活力覺支時，了知：『有我自己的活力覺支。』當自己沒有活力覺支時，了知：『沒有我自己的活力覺支。』如其未生起活力覺支之生起而了知，如其已生起活力覺支之圓滿修習而了知；
或於內精進覺支存在者，知......乃至......修習成就。
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.
rapture ...
當自己有喜覺支時，了知：『有我自己的喜覺支。』當自己沒有喜覺支時，了知：『沒有我自己的喜覺支。』如其未生起喜覺支之生起而了知，如其已生起喜覺支之圓滿修習而了知；
或於內喜覺支存在者，知......乃至......修習成就。
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.
tranquility ...
當自己有寧靜覺支時，了知：『有我自己的寧靜覺支。』當自己沒有寧靜覺支時，了知：『沒有我自己的寧靜覺支。』如其未生起寧靜覺支之生起而了知，如其已生起寧靜覺支之圓滿修習而了知；
或於內息（輕安）覺支存在者，知......乃至......修習成就。
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.
immersion ...
當自己有定覺支時，了知：『有我自己的定覺支。』當自己沒有定覺支時，了知：『沒有我自己的定覺支。』如其未生起定覺支之生起而了知，如其已生起定覺支之圓滿修習而了知；
或於內定覺支存在者，知......乃至......修習成就。
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.
equanimity in them, they understand: ‘I have the awakening factor of equanimity in me.’ When they don’t have the awakening factor of equanimity in them, they understand: ‘I don’t have the awakening factor of equanimity in me.’ They understand how the awakening factor of equanimity that has not arisen comes to arise; and how the awakening factor of equanimity that has arisen becomes fulfilled by development.
當自己有平靜覺支時，了知：『有我自己的平靜覺支。』當自己沒有平靜覺支時，了知：『沒有我自己的平靜覺支。』如其未生起平靜覺支之生起而了知，如其已生起平靜覺支之圓滿修習而了知。
或於內捨覺支存在者，知：『於內捨覺支存在。』或於內捨覺支不存在者，知：『於我內捨覺支不存在。』而知未生之捨覺支生起，又知已生之捨覺支修習成就。
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.
And so they meditate observing an aspect of principles internally, externally, and both internally and externally. They meditate observing the principles as liable to originate, as liable to vanish, and as liable to both originate and vanish. Or mindfulness is established that principles exist, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world. That’s how a mendicant meditates by observing an aspect of principles with respect to the seven awakening factors.\
像這樣，或住於在自己的法上隨觀法，或住於在外部的法上隨觀法，或住於在自己的與外部的法上隨觀法，或住於在法上隨觀集法，或住於在法上隨觀消散法，或住於在法上隨觀集法與消散法，或只為了智與憶念的程度而『有法』的念被現起，並且住於無依止，他在世間中不執取任何事物。比丘們！比丘這樣住於對七覺支在法上隨觀法。
如是，或於內法，觀法而住；又於外法，觀法而住；又於內外法，觀法而住。或於法，觀生法而住；又於法，觀滅法而住；又於法，觀生滅法而住。尚又智識所成及憶念所成，皆會『有法』之思念現前。彼當無所依而住，且不執著世間任何物。諸比丘！比丘如是即於七覺支法，觀法而住。
17.
Puna caparaṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu.
Furthermore, a mendicant meditates by observing an aspect of principles with respect to the four noble truths.
再者，比丘們！比丘對四聖諦住於在法上隨觀法。
復次，諸比丘！比丘即於四聖諦法，觀法而住。
Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu?
And how does a mendicant meditate observing an aspect of principles with respect to the four noble truths?
而，比丘們！比丘怎樣對四聖諦住於在法上隨觀法呢？
然，諸比丘！比丘如何即於四聖諦法，觀法而住耶？
Idha, bhikkhave, bhikkhu ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.
It’s when a mendicant truly understands: ‘This is suffering’ ... ‘This is the origin of suffering’ ... ‘This is the cessation of suffering’ ... ‘This is the practice that leads to the cessation of suffering.’
這裡，比丘如實了知：『這是苦。』如實了知：『這是苦集。』如實了知：『這是苦滅。』如實了知：『這是導向苦滅道跡。』
於此，諸比丘！比丘如實知：『此是苦。』如實知：『此是苦之集。』如實知：『此是苦之滅。』如實知：『此是到苦滅之道。』
18.
Katamañca, bhikkhave, dukkhaṃ ariyasaccaṃ?
And what is the noble truth of suffering?
比丘們！什麼是苦聖諦呢？
然，諸比丘！苦諦者何耶？
Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṃ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogopi dukkho, piyehi vippayogopi dukkho, yampicchaṃ na labhati tampi dukkhaṃ, saṃkhittena pañcupādānakkhandhā dukkhā.
Rebirth is suffering; old age is suffering; death is suffering; sorrow, lamentation, pain, sadness, and distress are suffering; association with the disliked is suffering; separation from the liked is suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering.
生是苦，老也是苦，死也是苦，愁、悲、苦、憂、絕望也是苦，與不愛的結合是苦，與所愛的別離是苦，所求不得也是苦，總括之，五取蘊是苦。
生是苦，老是苦，〔病是苦，〕死是苦，憂、悲、苦、惱、悶是苦，求不得是苦，約略言之，五取蘊是苦。
Katamā ca, bhikkhave, jāti? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṃ pātubhāvo āyatanānaṃ paṭilābho, ayaṃ vuccati, bhikkhave, jāti.
And what is rebirth? The rebirth, inception, conception, reincarnation, manifestation of the sets of phenomena, and acquisition of the sense fields of the various sentient beings in the various orders of sentient beings. This is called rebirth.
而，比丘們！什麼是生呢？所有眾生中，關於每一種眾生類的生、出生、進入[胎]、再生、諸蘊顯現、得諸處，比丘們！這被稱為生。
復次，諸比丘！生者何耶？於到處之生類中，有諸眾生之生、出產、入胎、轉生、諸蘊之顯現，〔內外〕諸處之攝受，諸比丘！此名為『生。』
Katamā ca, bhikkhave, jarā? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ valittacatā āyuno saṃhāni indriyānaṃ paripāko, ayaṃ vuccati, bhikkhave, jarā.
And what is old age? The old age, decrepitude, broken teeth, grey hair, wrinkly skin, diminished vitality, and failing faculties of the various sentient beings in the various orders of sentient beings. This is called old age.
而，比丘們！什麼是老？所有眾生中，關於每一種眾生類的老、老衰、齒落、髮白、皮皺、壽命的衰退、諸根的退化，這被稱為老。
復次，諸比丘！老者何耶？於到處之生類中，有諸眾生之年老、老耄、齒落、頭髮白、皺紋皮膚、壽命短縮、諸根熟衰，諸比丘！此名為『老。』
Katamañca, bhikkhave, maraṇaṃ? Yaṃ tesaṃ tesaṃ sattānaṃ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṃ maccu maraṇaṃ kālakiriyā khandhānaṃ bhedo kaḷevarassa nikkhepo jīvitindriyassupacchedo, idaṃ vuccati, bhikkhave, maraṇaṃ.
And what is death? The passing away, perishing, disintegration, demise, mortality, death, decease, breaking up of the aggregates, and laying to rest of the corpse of the various sentient beings in the various orders of sentient beings. This is called death.
而，比丘們！什麼是死？所有眾生中，由於每一種眾生類的過世、滅亡、崩解、消失、死亡、壽終、諸蘊的崩解、屍體的捨棄，命根斷絕，比丘們！這被稱為死。
復次，諸比丘！死者何耶？於到處之生類中，有諸眾生之消失、散滅、破壞、滅亡、消滅、死歿、命終、諸蘊之破壞、死屍之放棄，諸比丘！此名為『死。』
Katamo ca, bhikkhave, soko? Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa soko socanā socitattaṃ antosoko antoparisoko, ayaṃ vuccati, bhikkhave, soko.
And what is sorrow? The sorrow, sorrowing, state of sorrow, inner sorrow, inner deep sorrow in someone who has undergone misfortune, who has experienced suffering. This is called sorrow.
而，比丘們！什麼是愁？比丘們！凡具備(遭遇)一些不幸、接觸一些苦法者會有愁、悲傷、憂愁、內部的愁、內部的悲哀，比丘們！這被稱為愁。
復次，諸比丘！憂者何耶？諸比丘！有俱若干不幸，被若干苦法所惱、憂、愁、慼、內憂、內愴，諸比丘！此名為『憂。』
Katamo ca, bhikkhave, paridevo? Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa ādevo paridevo ādevanā paridevanā ādevitattaṃ paridevitattaṃ, ayaṃ vuccati, bhikkhave, paridevo.
And what is lamentation? The wail, lament, wailing, lamenting, state of wailing and lamentation in someone who has undergone misfortune, who has experienced suffering. This is called lamentation.
而，比丘們！什麼是悲？比丘們！凡具備(遭遇)一些不幸、接觸一些苦法者有悲歎、悲泣、悲歎著、悲泣著、悲歎的狀態、悲泣的狀態，比丘們！這被稱為悲。
復次，諸比丘！悲者何耶？諸比丘！有俱若干不幸，被若干苦法所惱、嘆、悲、嘆息、悲哀、悲歎、悲痛，諸比丘！此名為『悲。』
Katamañca, bhikkhave, dukkhaṃ? Yaṃ kho, bhikkhave, kāyikaṃ dukkhaṃ kāyikaṃ asātaṃ kāyasamphassajaṃ dukkhaṃ asātaṃ vedayitaṃ, idaṃ vuccati, bhikkhave, dukkhaṃ.
And what is pain? Physical pain, physical displeasure, the painful, unpleasant feeling that’s born from physical contact. This is called pain.
而，比丘們！什麼是苦？比丘們！凡身體的苦、身體的不合意，身觸所生的苦與不合意感受，比丘們！這被稱為苦。
復次，諸比丘！苦者何耶？諸比丘！關於身之苦痛，身之不快，由身觸所生之苦痛及不快之感受，諸比丘！此名為『苦。』
Katamañca, bhikkhave, domanassaṃ? Yaṃ kho, bhikkhave, cetasikaṃ dukkhaṃ cetasikaṃ asātaṃ manosamphassajaṃ dukkhaṃ asātaṃ vedayitaṃ, idaṃ vuccati, bhikkhave, domanassaṃ.
And what is sadness? Mental pain, mental displeasure, the painful, unpleasant feeling that’s born from mental contact. This is called sadness.
而，比丘們！什麼是憂？比丘們！凡心的苦、心的不合意，意觸所生的苦與不合意感受，比丘們！這被稱為憂。
復次，諸比丘！惱者何耶？諸比丘！關於心之苦痛，於心不快，由意觸所生之苦痛及不快之感受，諸比丘！此名為『惱。』
Katamo ca, bhikkhave, upāyāso? Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa āyāso upāyāso āyāsitattaṃ upāyāsitattaṃ, ayaṃ vuccati, bhikkhave, upāyāso.
And what is distress? The stress, distress, state of stress and distress in someone who has undergone misfortune, who has experienced suffering. This is called distress.
而，比丘們！什麼是絕望？比丘們！凡具備(遭遇)某些不幸、接觸某些苦法者的悲傷、絕望、悲傷的狀態、絕望的狀態，比丘們！這被稱為絕望。
復次，諸比丘！悶者何耶？諸比丘！有俱若干不幸，被苦法所惱，失望、沮喪、氣餒、愁悶，諸比丘！此名為『悶。』
Katamo ca, bhikkhave, appiyehi sampayogo dukkho? Idha yassa te honti aniṭṭhā akantā amanāpā rūpā saddā gandhā rasā phoṭṭhabbā dhammā, ye vā panassa te honti anatthakāmā ahitakāmā aphāsukakāmā ayogakkhemakāmā, yā tehi saddhiṃ saṅgati samāgamo samodhānaṃ missībhāvo, ayaṃ vuccati, bhikkhave, appiyehi sampayogo dukkho.
And what is association with the disliked is suffering? There are sights, sounds, smells, tastes, touches, and thoughts that are unlikable, undesirable, and disagreeable. And there are those who want to harm, injure, disturb, and threaten you. The coming together with these, the joining, inclusion, mixing with them: this is called association with the disliked is suffering.
而，比丘們！什麼是與不愛的結合是苦？這裡，凡那些是不喜好的、不想要的、不合意的色、聲、氣味、味道、所觸、法，或凡那些是對他樂於無利益、不利、不安樂、不離軛安穩者，與那些一起會合、集合、結合、合一，比丘們！這被稱為與不愛的結合是苦。
......
Katamo ca, bhikkhave, piyehi vippayogo dukkho? Idha yassa te honti iṭṭhā kantā manāpā rūpā saddā gandhā rasā phoṭṭhabbā dhammā, ye vā panassa te honti atthakāmā hitakāmā phāsukakāmā yogakkhemakāmā mātā vā pitā vā bhātā vā bhaginī vā mittā vā amaccā vā ñātisālohitā vā, yā tehi saddhiṃ asaṅgati asamāgamo asamodhānaṃ amissībhāvo, ayaṃ vuccati, bhikkhave, piyehi vippayogo dukkho.
And what is separation from the liked is suffering? There are sights, sounds, smells, tastes, touches, and thoughts that are likable, desirable, and agreeable. And there are those who want to benefit, help, comfort, and protect you. The division from these, the disconnection, segregation, and parting from them: this is called separation from the liked is suffering.
而，比丘們！什麼是與所愛的別離是苦？這裡，凡那些是喜好的、想要的、合意的色、聲、氣味、味道、所觸、法，或凡那些是對他樂於利益、有益、安樂、離軛安穩的母親、父親、兄弟、姊妹、朋友、同事、親族、血親者，與那些一起不會合、不集合、不結合、不合一，比丘們！這被稱為與所愛的別離是苦。
......
Katamañca, bhikkhave, yampicchaṃ na labhati tampi dukkhaṃ?
And what is ‘not getting what you wish for is suffering’?
而，比丘們！什麼是所求不得是苦？
然，諸比丘！求不得苦者何耶？
Jātidhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati: ‘aho vata mayaṃ na jātidhammā assāma, na ca vata no jāti āgaccheyyā’ti. Na kho panetaṃ icchāya pattabbaṃ, idampi yampicchaṃ na labhati tampi dukkhaṃ. Jarādhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati: ‘aho vata mayaṃ na jarādhammā assāma, na ca vata no jarā āgaccheyyā’ti. Na kho panetaṃ icchāya pattabbaṃ, idampi yampicchaṃ na labhati tampi dukkhaṃ.
In sentient beings who are liable to be reborn, such a wish arises: ‘Oh, if only we were not liable to be reborn! If only rebirth would not come to us!’ But you can’t get that by wishing. This is ‘not getting what you wish for is suffering.’ In sentient beings who are liable to grow old ...
比丘們！生法的眾生生起這樣的欲求：『啊！願我們沒有生法！願我們的生不來！』但這不以欲求而能得到，這是所求不得是苦。比丘們！老法的眾生生起這樣的欲求：『啊！願我們沒有老法！願我們的老不來！』但這不以欲求而能得到，這是所求不得是苦。
諸比丘！於生法之眾生，生如是欲求：『我等實非於生法之下，我等不願意生來。』然，不得此欲求，此為求不得苦也。諸比丘！於老法之眾生......乃至......
Byādhidhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati ‘aho vata mayaṃ na byādhidhammā assāma, na ca vata no byādhi āgaccheyyā’ti. Na kho panetaṃ icchāya pattabbaṃ, idampi yampicchaṃ na labhati tampi dukkhaṃ. Maraṇadhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati ‘aho vata mayaṃ na maraṇadhammā assāma, na ca vata no maraṇaṃ āgaccheyyā’ti. Na kho panetaṃ icchāya pattabbaṃ, idampi yampicchaṃ na labhati tampi dukkhaṃ.
... fall ill ... die ...
比丘們！病法的眾生生起這樣的欲求：『啊！願我們沒有病法！願我們的病不來！』但這不以欲求而能得到，這是所求不得是苦。比丘們！死法的眾生生起這樣的欲求：『啊！願我們沒有死法！願我們的死不來！』但這不以欲求而能得到，這是所求不得是苦。
諸比丘！於病法之眾生......乃至......諸比丘！於死法之眾生......乃至......
Sokaparidevadukkhadomanassupāyāsadhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati ‘aho vata mayaṃ na sokaparidevadukkhadomanassupāyāsadhammā assāma, na ca vata no sokaparidevadukkhadomanassupāyāsaā āgaccheyyun’ti. Na kho panetaṃ icchāya pattabbaṃ, idampi yampicchaṃ na labhati tampi dukkhaṃ.
... experience sorrow, lamentation, pain, sadness, and distress, such a wish arises: ‘Oh, if only we were not liable to experience sorrow, lamentation, pain, sadness, and distress! If only sorrow, lamentation, pain, sadness, and distress would not come to us!’ But you can’t get that by wishing. This is ‘not getting what you wish for is suffering.’
比丘們！愁、悲、苦、憂、絕望法的眾生生起這樣的欲求：『啊！願我們沒有愁、悲、苦、憂、絕望法！願我們的愁、悲、苦、憂、絕望不來！』但這不以欲求而能得到，這是所求不得是苦。
諸比丘！於憂、悲、苦、惱、悶法之眾生，生如是之欲求：『我等實非於憂、悲、惱、悶法之下，我等不願意憂、悲、苦、惱、悶法之來。』然，不得此欲求，此為求不得苦。
Katame ca, bhikkhave, saṅkhittena pañcupādānakkhandhā dukkhā? Seyyathidaṃ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. Ime vuccanti, bhikkhave, saṅkhittena pañcupādānakkhandhā dukkhā.
And what is ‘in brief, the five grasping aggregates are suffering’? They are the grasping aggregates that consist of form, feeling, perception, choices, and consciousness. This is called ‘in brief, the five grasping aggregates are suffering.’
而，比丘們！什麼是總括之，五取蘊是苦？即：色取蘊、受取蘊、想取蘊、行取蘊、識取蘊，比丘們！這被稱為總括之，五取蘊是苦。
然，諸比丘！約略而言，五取蘊之苦者何耶？如次之色取蘊、受取蘊、想取蘊、行取蘊、識取蘊，諸比丘！約略而言，此等名為五取蘊之苦。
Idaṃ vuccati, bhikkhave, dukkhaṃ ariyasaccaṃ.
This is called the noble truth of suffering.
比丘們！這被稱為苦聖諦。
諸比丘！此亦名為苦聖諦。
19.
Katamañca, bhikkhave, dukkhasamudayaṃ ariyasaccaṃ?
And what is the noble truth of the origin of suffering?
而，比丘們！什麼是苦集聖諦？
然，諸比丘！苦集聖諦者何耶？
Yāyaṃ taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṃ— kāmataṇhā bhavataṇhā vibhavataṇhā.
It’s the craving that leads to future rebirth, mixed up with relishing and greed, looking for enjoyment in various different realms. That is, craving for sensual pleasures, craving for continued existence, and craving to exterminate existence.
是這導致再生、伴隨歡喜與貪、到處歡喜的渴愛，即：欲的渴愛、有的渴愛、虛無的渴愛。
此愛能引導再生，有俱喜、貪，到處為追求滿足，即：欲愛、有愛、無有愛。
Sā kho panesā, bhikkhave, taṇhā kattha uppajjamānā uppajjati, kattha nivisamānā nivisati? Yaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
But where does that craving arise and where does it settle? Whatever in the world seems nice and pleasant, it is there that craving arises and settles.
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？凡在世間中的可愛樣子、合意樣子，這渴愛當生起時，在這裡生起，當安住時，在這裡安住。
復次，諸比丘！彼愛於何處生起、於何處止住耶？凡於世間有可愛、可喜者，此愛即於此處生起、於此處止住。
Kiñca loke piyarūpaṃ sātarūpaṃ?
And what in the world seems nice and pleasant?
而，什麼是在世間中的可愛樣子、合意樣子呢？
何者於世間為可愛、可喜耶？
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.
The eye in the world seems nice and pleasant, and it is there that craving arises and settles. The ear ... nose ... tongue ... body ... mind in the world seems nice and pleasant, and it is there that craving arises and settles.
眼是在世間中的可愛樣子、合意樣子，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......意是在世間中的可愛樣子、合意樣子，這渴愛當生起時，在這裡生起，當安住時，在這裡安住。
眼於世間為可愛、可喜也。此愛即於此處生起、於此處止住。身於世間......乃至......鼻於世間......乃至......舌於世間......乃至......身於世間......乃至......意於世間為可愛、可喜者。此愛即於此處生起、於此處止住。
Rūpā loke ... saddā loke ... gandhā loke ... rasā loke ... phoṭṭhabbā loke ... dhammā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
Sights ... sounds ... smells ... tastes ... touches ... thoughts in the world seem nice and pleasant, and it is there that craving arises and settles.
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......法是在世間中的可愛樣子、合意樣子，這渴愛當生起時，在這裡生起，當安住時，在這裡安住。
色於世間......乃至......聲於世間......乃至......香於世間......乃至......味於世間......乃至......觸於世間......乃至......法於世間為可愛、可喜也。此愛即於此處生起、於此處止住。
Cakkhuviññāṇaṃ loke ... sotaviññāṇaṃ loke ... ghānaviññāṇaṃ loke ... jivhāviññāṇaṃ loke ... kāyaviññāṇaṃ loke ... manoviññāṇaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
Eye consciousness ... ear consciousness ... nose consciousness ... tongue consciousness ... body consciousness ... mind consciousness in the world seems nice and pleasant, and it is there that craving arises and settles.
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......意識是在世間中的可愛樣子、合意樣子，這渴愛當生起時，在這裡生起，當安住時，在這裡安住。
眼識於世間......乃至......耳識於世間......乃至......鼻識於世間......乃至......舌識於世間......乃至......身識於世間......乃至......意識於世間為可愛、可喜者，此愛即於此處生起、於此處止住。
Cakkhusamphasso loke ... sotasamphasso loke ... ghānasamphasso loke ... jivhāsamphasso loke ... kāyasamphasso loke ... manosamphasso loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
Eye contact ... ear contact ... nose contact ... tongue contact ... body contact ... mind contact in the world seems nice and pleasant, and it is there that craving arises and settles.
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......意觸是在世間中的可愛樣子、合意樣子，這渴愛當生起時，在這裡生起，當安住時，在這裡安住。
眼觸於世間......乃至......耳觸於世間......乃至......鼻觸於世間......乃至......舌觸於世間......乃至......身觸於世間......乃至......意觸於世間為可愛、可喜者，此愛即於此處生起、於此處止住。
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.
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 mind contact in the world seems nice and pleasant, and it is there that craving arises and settles.
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的可愛樣子、合意樣子，這渴愛當生起時，在這裡生起，當安住時，在這裡安住。
眼觸所生之受於世間......乃至......耳觸所生之受於世間......乃至......鼻觸所生之受於世間......乃至......舌觸所生之受於世間......乃至......身觸所生之受於世間......乃至......意觸所生之受於世間為可愛、可喜者，此愛即於此處生起、於此處止住。
Rūpasaññā loke ... saddasaññā loke ... gandhasaññā loke ... rasasaññā loke ... phoṭṭhabbasaññā loke ... dhammasaññā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
Perception of sights ... perception of sounds ... perception of smells ... perception of tastes ... perception of touches ... perception of thoughts in the world seems nice and pleasant, and it is there that craving arises and settles.
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......法之想是在世間中的可愛樣子、合意樣子，這渴愛當生起時，在這裡生起，當安住時，在這裡安住。
色想於世間......乃至......聲想於世間......乃至......香想於世間......味想於世間......乃至......觸想於世間......乃至......法想於世間為可愛、可喜者，此愛即於此處生起、於此處止住。
Rūpasañcetanā loke ... saddasañcetanā loke ... gandhasañcetanā loke ... rasasañcetanā loke ... phoṭṭhabbasañcetanā loke ... dhammasañcetanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
Intention regarding sights ... intention regarding sounds ... intention regarding smells ... intention regarding tastes ... intention regarding touches ... intention regarding thoughts in the world seems nice and pleasant, and it is there that craving arises and settles.
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......法之思是在世間中的可愛樣子、合意樣子，這渴愛當生起時，在這裡生起，當安住時，在這裡安住。
色思於世間......乃至......聲思於世間......乃至......香思於世間......乃至......味思於世間，乃至......觸思於世間......乃至......法思於世間為可愛、可喜者，此愛即於此處生起、於此處止住。
Rūpataṇhā loke ... saddataṇhā loke ... gandhataṇhā loke ... rasataṇhā loke ... phoṭṭhabbataṇhā loke ... dhammataṇhā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
Craving for sights ... craving for sounds ... craving for smells ... craving for tastes ... craving for touches ... craving for thoughts in the world seems nice and pleasant, and it is there that craving arises and settles.
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的可愛樣子、合意樣子，這渴愛當生起時，在這裡生起，當安住時，在這裡安住。
色愛於世間......乃至......聲愛於世間......乃至......香愛於世間......乃至......味愛於世間，乃至......觸愛於世間......乃至......法愛於世間為可愛、可喜者，此愛即於此處生起、於此處止住。
Rūpavitakko loke ... saddavitakko loke ... gandhavitakko loke ... rasavitakko loke ... phoṭṭhabbavitakko loke ... dhammavitakko loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
Thoughts about sights ... thoughts about sounds ... thoughts about smells ... thoughts about tastes ... thoughts about touches ... thoughts about thoughts in the world seem nice and pleasant, and it is there that craving arises and settles.
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......法之尋是在世間中的可愛樣子、合意樣子，這渴愛當生起時，在這裡生起，當安住時，在這裡安住。
色尋於世間......乃至......聲尋於世間......乃至......香尋於世間......乃至......味尋於世間，乃至......觸尋於世間......乃至......法尋於世間為可愛、可喜者，此愛即於此處生起、於此處止住。
Rūpavicāro loke ... saddavicāro loke ... gandhavicāro loke ... rasavicāro loke ... phoṭṭhabbavicāro loke ... dhammavicāro loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
Considerations regarding sights ... considerations regarding sounds ... considerations regarding smells ... considerations regarding tastes ... considerations regarding touches ... considerations regarding thoughts in the world seem nice and pleasant, and it is there that craving arises and settles.
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......法之伺是在世間中的可愛樣子、合意樣子，這渴愛當生起時，在這裡生起，當安住時，在這裡安住。
色伺於世間......乃至......聲伺於世間......乃至......香伺於世間......乃至......味伺於世間，乃至......觸伺於世間......乃至......法伺於世間為可愛、可喜者，此愛即於此處生起、於此處止住。
Idaṃ vuccati, bhikkhave, dukkhasamudayaṃ ariyasaccaṃ.
This is called the noble truth of the origin of suffering.
比丘們！這被稱為苦集聖諦。
諸比丘！此名為苦集聖諦。
20.
Katamañca, bhikkhave, dukkhanirodhaṃ ariyasaccaṃ? Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo.
And what is the noble truth of the cessation of suffering?
而，比丘們！什麼是苦滅聖諦？
復次，諸比丘！苦滅聖諦者何耶？
Sā kho panesā, bhikkhave, taṇhā kattha pahīyamānā pahīyati, kattha nirujjhamānā nirujjhati?
It’s the fading away and cessation of that very same craving with nothing left over; giving it away, letting it go, releasing it, and not clinging to it.
就是那渴愛的無餘褪去與滅、捨棄、斷念、解脫、無依住。
對彼愛之無餘離欲、滅盡、捨離、棄捨、解脫、無染是。
Yaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
Whatever in the world seems nice and pleasant, it is there that craving is given up and ceases.
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？凡在世間中的可愛樣子、合意樣子，這渴愛當被捨斷時，在這裡被捨斷，當被滅時，在這裡被滅。
復次，諸比丘！彼愛於何處捨棄、於何處止滅耶？於世間有可愛、可喜者，此愛即於此處捨棄、於此處止滅。
Kiñca loke piyarūpaṃ sātarūpaṃ?
And what in the world seems nice and pleasant?
而，什麼是在世間中的可愛樣子、合意樣子呢？
何者於世間為可愛、可喜耶？
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.
The eye in the world seems nice and pleasant, and it is there that craving is given up and ceases. ...
眼是在世間中的可愛樣子、合意樣子，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......意是在世間中的可愛樣子、合意樣子，這渴愛當被捨斷時，在這裡被捨斷，當被滅時，在這裡被滅。
眼於世間為可愛、可喜者，此愛即於此處捨棄、於此處止滅。耳於世間......乃至......鼻於世間......乃至......舌於世間......乃至......身於世間......乃至......意於世間為可愛、可喜者，此愛即於此處捨棄、於此處止滅。
Rūpā loke ... saddā loke ... gandhā loke ... rasā loke ... phoṭṭhabbā loke ... dhammā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
...
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......法是在世間中的可愛樣子、合意樣子，這渴愛當被捨斷時，在這裡被捨斷，當被滅時，在這裡被滅。
色於世間......乃至......聲於世間......乃至......香於世間......乃至......味於世間......乃至......觸於世間......乃至......法於世間為可愛、可喜者，此愛即於此處捨棄、於此處止滅。
Cakkhuviññāṇaṃ loke ... sotaviññāṇaṃ loke ... ghānaviññāṇaṃ loke ... jivhāviññāṇaṃ loke ... kāyaviññāṇaṃ loke ... manoviññāṇaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
...
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......意識是在世間中的可愛樣子、合意樣子，這渴愛當被捨斷時，在這裡被捨斷，當被滅時，在這裡被滅。
眼識於世間......乃至......耳識於世間......乃至......鼻識於世間......乃至......舌識於世間，乃至......身識於世間......乃至......意識於世間為可愛、可喜者，此愛即於此處捨棄、於此處止滅。
Cakkhusamphasso loke ... sotasamphasso loke ... ghānasamphasso loke ... jivhāsamphasso loke ... kāyasamphasso loke ... manosamphasso loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
...
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......意觸是在世間中的可愛樣子、合意樣子，這渴愛當被捨斷時，在這裡被捨斷，當被滅時，在這裡被滅。
眼觸於世間......乃至......耳觸於世間......乃至......鼻觸於世間......乃至......舌觸於世間......乃至......身觸於世間......乃至......意觸於世間為可愛、可喜者，此愛即於此處捨棄、於此處止滅。
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.
...
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的可愛樣子、合意樣子，這渴愛當被捨斷時，在這裡被捨斷，當被滅時，在這裡被滅。
眼觸所生之受於世間......乃至......耳觸所生之受於世間......乃至......鼻觸所生之受於世間......乃至......舌觸所生之受於世間......乃至......身觸所生之受於世間......乃至......意觸所生之受於世間為可愛、可喜者，此愛即於此處捨棄、於此處止滅。
Rūpasaññā loke ... saddasaññā loke ... gandhasaññā loke ... rasasaññā loke ... phoṭṭhabbasaññā loke ... dhammasaññā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
...
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......法之想是在世間中的可愛樣子、合意樣子，這渴愛當被捨斷時，在這裡被捨斷，當被滅時，在這裡被滅。
色想於世間......乃至......聲想於世間......乃至......香想於世間......乃至......味想於世間......乃至......觸想於世間......乃至......法想於世間為可愛、可喜者，此愛即於此處捨棄、於此處止滅。
Rūpasañcetanā loke ... saddasañcetanā loke ... gandhasañcetanā loke ... rasasañcetanā loke ... phoṭṭhabbasañcetanā loke ... dhammasañcetanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
...
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......法之思是在世間中的可愛樣子、合意樣子，這渴愛當被捨斷時，在這裡被捨斷，當被滅時，在這裡被滅。
色思於世間......乃至......聲思於世間......乃至......香思於世間......乃至......味思於世間......乃至......觸思於世間......乃至......法思於世間為可愛、可喜者，此愛即於此處捨棄、於此處止滅。
Rūpataṇhā loke ... saddataṇhā loke ... gandhataṇhā loke ... rasataṇhā loke ... phoṭṭhabbataṇhā loke ... dhammataṇhā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
...
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的可愛樣子、合意樣子，這渴愛當被捨斷時，在這裡被捨斷，當被滅時，在這裡被滅。
色愛於世間......乃至......聲愛於世間......乃至......香愛於世間......乃至......味愛於世間......乃至......觸愛於世間......乃至......法愛於世間為可愛、可喜者，此愛即於此處捨棄、於此處止滅。
Rūpavitakko loke ... saddavitakko loke ... gandhavitakko loke ... rasavitakko loke ... phoṭṭhabbavitakko loke ... dhammavitakko loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
...
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......法之尋是在世間中的可愛樣子、合意樣子，這渴愛當被捨斷時，在這裡被捨斷，當被滅時，在這裡被滅。
色尋於世間......乃至......聲尋於世間......乃至......香尋於世間......乃至......味尋於世間......乃至......觸尋於世間......乃至......法尋於世間為可愛、可喜者，此愛即於此處捨棄、於此處止滅。
Rūpavicāro loke ... saddavicāro loke ... gandhavicāro loke ... rasavicāro loke ... phoṭṭhabbavicāro loke ... dhammavicāro loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
... Considerations regarding thoughts in the world seem nice and pleasant, and it is there that craving is given up and ceases.
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......法之伺是在世間中的可愛樣子、合意樣子，這渴愛當被捨斷時，在這裡被捨斷，當被滅時，在這裡被滅。
色伺於世間......乃至......聲伺於世間......乃至......香伺於世間......乃至......味伺於世間......乃至......觸伺於世間......乃至......法伺於世間為可愛、可喜者，此愛即於此處捨棄、於此處止滅。
Idaṃ vuccati, bhikkhave, dukkhanirodhaṃ ariyasaccaṃ.
This is called the noble truth of the cessation of suffering.
比丘們！這被稱為苦滅聖諦。
諸比丘！此名為苦滅聖諦。
21.
Katamañca, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṃ?
And what is the noble truth of the practice that leads to the cessation of suffering?
而，比丘們！什麼是導向苦滅道跡聖諦？
復次，諸比丘！苦滅道聖諦者何耶？
Ayameva ariyo aṭṭhaṅgiko maggo seyyathidaṃ— sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi.
It is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.
就是這八支聖道；即：正見、正志、正語、正業、正命、正精進、正念、正定。
八支聖道，即：正見、正思、正語、正業、正命、正精進、正念、正定也。
Katamā ca, bhikkhave, sammādiṭṭhi?
And what is right view?
而，比丘們！什麼是正見？
然，諸比丘！正見者何耶？
Yaṃ kho, bhikkhave, dukkhe ñāṇaṃ, dukkhasamudaye ñāṇaṃ, dukkhanirodhe ñāṇaṃ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ. Ayaṃ vuccati, bhikkhave, sammādiṭṭhi.
Knowing about suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. This is called right view.
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。
諸比丘！如實知苦、知苦之集、知苦之滅、知至苦滅之道，諸比丘！此名為正見。
Katamo ca, bhikkhave, sammāsaṅkappo?
And what is right thought?
而，比丘們！什麼是正志？
復次，諸比丘！正思者何耶？
Nekkhammasaṅkappo abyāpādasaṅkappo avihiṃsāsaṅkappo. Ayaṃ vuccati, bhikkhave, sammāsaṅkappo.
Thoughts of renunciation, love, and kindness. This is called right thought.
離欲的意向、無惡意的意向、無加害的意向，比丘們！這被稱為正志。
無欲之思，無恚之思，無害之思，諸比丘！此名為正思。
Katamā ca, bhikkhave, sammāvācā?
And what is right speech?
而，比丘們！什麼是正語？
復次，諸比丘！正語者何耶？
Musāvādā veramaṇī pisuṇāya vācāya veramaṇī pharusāya vācāya veramaṇī samphappalāpā veramaṇī. Ayaṃ vuccati, bhikkhave, sammāvācā.
The refraining from lying, divisive speech, harsh speech, and talking nonsense. This is called right speech.
戒絕妄語、戒絕離間語、戒絕粗惡語、戒絕雜穢語，比丘們！這被稱為正語。
遠離兩舌，遠離惡口，遠離妄語，遠離綺語，諸比丘！此等名為正語。
Katamo ca, bhikkhave, sammākammanto?
And what is right action?
而，比丘們！什麼是正業？
復次，諸比丘！正業者何耶？
Pāṇātipātā veramaṇī adinnādānā veramaṇī kāmesumicchācārā veramaṇī. Ayaṃ vuccati, bhikkhave, sammākammanto.
Refraining from killing living creatures, stealing, and sexual misconduct. This is called right action.
戒絕殺生、戒絕未給予而取、戒絕邪淫，比丘們！這被稱為正業。
遠離殺生，遠離不與取，遠離邪淫，諸比丘！此等名為正業。
Katamo ca, bhikkhave, sammāājīvo?
And what is right livelihood?
而，比丘們！什麼是正命？
復次，諸比丘！正命者何耶？
Idha, bhikkhave, ariyasāvako micchāājīvaṃ pahāya sammāājīvena jīvitaṃ kappeti. Ayaṃ vuccati, bhikkhave, sammāājīvo.
It’s when a noble disciple gives up wrong livelihood and earns a living by right livelihood. This is called right livelihood.
比丘們！這裡，聖弟子捨斷邪命後，以正命營生，比丘們！這被稱為正命。
諸比丘！於此，聖弟子捨邪命，依正命而營〔活〕命，諸比丘！此等名為正命。
Katamo ca, bhikkhave, sammāvāyāmo?
And what is right effort?
而，比丘們！什麼是正精進？
復次，諸比丘！正精進者何耶？
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.
It’s when a mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise. They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up. They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise. They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are completed by development. This is called right effort.
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、盡心、勤奮；為了已生起的惡不善法之捨斷而生欲、努力、生起活力、盡心、勤奮；為了未生起的善法之生起而生欲、努力、生起活力、盡心、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、盡心、勤奮，比丘們！這被稱為正精進。
諸比丘！於此，比丘起堅決心賣力、精進、心勤注意，令不生未生之惡、不善法。起堅決心賣力、精進、心勤注意、遠離已生之惡、不善法。起堅決心賣力、精進、心勤注意、令生未生之善法。起堅決心賣力、精進、心勤注意，令住已生之善法，令不惑亂、使之增長、充滿、修習、成就。諸比丘！此等名為正精進。
Katamā ca, bhikkhave, sammāsati?
And what is right mindfulness?
而，比丘們！什麼是正念？
復次，諸比丘！正念者何耶？
Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ;
It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of desire and aversion for the world.
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婪、憂；
諸比丘！於此，比丘於身觀身而住，精勤、正智正念而捨離世間之欲、惱；
vedanāsu vedanānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ;
They meditate observing an aspect of feelings—keen, aware, and mindful, rid of desire and aversion for the world.
住於在受上隨觀受，熱心、正知、有念，能調伏對於世間的貪婪、憂；
於受......乃至......
citte cittānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ;
They meditate observing an aspect of the mind—keen, aware, and mindful, rid of desire and aversion for the world.
住於在心上隨觀心，熱心、正知、有念，能調伏對於世間的貪婪、憂；
於心......乃至......
dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Ayaṃ vuccati, bhikkhave, sammāsati.
They meditate observing an aspect of principles—keen, aware, and mindful, rid of desire and aversion for the world. This is called right mindfulness.
住於在法上隨觀法，熱心、正知、有念，能調伏對於世間的貪婪、憂，比丘們！這被稱為正念。
於法，觀法而住，精勤、正智正念而捨離世間之欲、惱，諸比丘！此等名為正念。
Katamo ca, bhikkhave, sammāsamādhi?
And what is right immersion?
而，比丘們！什麼是正定？
復次，諸比丘！正定者何耶？
Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.
It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.
比丘們！這裡，比丘從離欲、離不善法後，進入後住於有尋、有伺，離而生喜、樂的初禪；
諸比丘！於此，比丘去欲、離不善法，有尋有伺，由離生喜、樂，達初禪而住；
Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati.
As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and confidence, and unified mind, without placing the mind and keeping it connected.
以尋與伺的平息，自信，一心，進入後住於無尋、無伺，定而生喜、樂的第二禪；
滅尋伺，內心安靜，心成專一，無尋無伺，由定生喜、樂，達第二禪而住；
Pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati.
And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’
以喜的褪去與住於平靜，有念、正知，以身體感受樂，進入後住於這聖弟子宣說：『他是平靜、具念、住於樂者』的第三禪；
更捨離喜而住，正念正智，以身感受樂，唯諸聖者說：『捨此而正念樂住』達第三禪而住。
Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave, sammāsamādhi.
Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. This is called right immersion.
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，由平靜而正念遍淨的第四禪，比丘們！這被稱為正定。
其次捨樂離苦，以前所感受之喜、憂皆滅故，而不苦不樂，成為捨念清淨，達第四禪而住。諸比丘！此名為正定。
Idaṃ vuccati, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṃ.
This is called the noble truth of the practice that leads to the cessation of suffering.
比丘們！這被稱為導向苦滅道跡聖諦。
諸比丘！此等名為苦滅道聖諦。
Iti ajjhattaṃ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati. Samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. ‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu.
And so they meditate observing an aspect of principles internally, externally, and both internally and externally. They meditate observing the principles as liable to originate, as liable to vanish, and as liable to both originate and vanish. Or mindfulness is established that principles exist, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world. That’s how a mendicant meditates by observing an aspect of principles with respect to the four noble truths.
像這樣，或住於在自己的法上隨觀法，或住於在外部的法上隨觀法，或住於在自己的與外部的法上隨觀法，或住於在法上隨觀集法，或住於在法上隨觀消散法，或住於在法上隨觀集法與消散法，或只為了智與憶念的程度而『有法』的念被現起，並且住於無依止，他在世間中不執取任何事物。比丘們！比丘這樣住於對四聖諦在法上隨觀法。
如是，於內法，觀法而住；於外法，觀法而住；又於內外法，觀法而住。或於法，觀生法而住；又於法，觀滅法而住；又於法，觀生滅法而住。尚又智識所成及憶念所成，皆會『有法』之思念現前。彼當無所依著，且不執著世間任何物。諸比丘！比丘如是，於四聖諦觀法而住。
22.
Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya sattavassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ diṭṭheva dhamme aññā; sati vā upādisese anāgāmitā.
Anyone who develops these four kinds of mindfulness meditation in this way for seven years can expect one of two results: enlightenment in the present life, or if there’s something left over, non-return.
比丘們！如果任何人在這四念住上這麼修習七年，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，為阿那含位。
諸比丘！實不管任何人，七年間如是修此四念處者，得二果中之一果，〔即〕於現法得究竟智，或有餘者，期待不還來。
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 ...
Let alone seven years, anyone who develops these four kinds of mindfulness meditation in this way for six years ... five years ... four years ... three years ... two years ... one year ...
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......
諸比丘！當建立七年間〔之念〕。諸比丘！實不管任何人，於六年間，......乃至......五年間......乃至......四年間......乃至......三年間......乃至......二年間......乃至......
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. ...
......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，為阿那含位。
......一年間，如果修此四念處者，得二果中之一果，〔即〕於現法得究竟智，或有餘者，期待不還來。諸比丘！當建立一年間〔之念〕。任何人七個月間如是修此四念處者，得二果中之一果，〔即〕於現法得究竟智，
或有餘者，期待不還來。
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 ...
... seven months ... six months ... five months ... four months ... three months ... two months ... one month ... a fortnight ...
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，......
諸比丘！當建立七個月間之念。實不管任何人，於六個月......乃至......五個月......乃至......四個月......乃至......三個月......乃至......二個月......乃至......一個月......乃至......
... 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.
... Let alone a fortnight, anyone who develops these four kinds of mindfulness meditation in this way for seven days can expect one of two results: enlightenment in the present life, or if there’s something left over, non-return.
......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，為阿那含位。
......半個月，如是修此四念處者，得二果中之一果，〔即〕於現法得究竟智，或有餘者，期待不還來。諸比丘！當建立半月間〔之念〕。諸比丘！實不管任何人，於七日間如是修此四念處者，得二果中之一果，〔即〕於現法得究竟智，或有餘者，期待不還來。
Ekāyano ayaṃ, bhikkhave, maggo sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya yadidaṃ cattāro satipaṭṭhānāti. Iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttan”ti.
‘The four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to complete the procedure, and to realize extinguishment.’ That’s what I said, and this is why I said it.”
當像這樣說：『比丘們！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，這是無岔路之道，即：四念住。』時，緣於此而說。」
如敘述：『諸比丘！此為眾生之清淨，為度憂、悲，為滅苦惱，為得真理，為證涅槃，唯一趣向道，即：四念處。』為此而說此經。」
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
That is what the Buddha said. Satisfied, the mendicants were happy with what the Buddha said.
這就是世尊所說，那些悅意的比丘歡喜世尊所說。
世尊如是說已，彼隨喜之諸比丘，歡喜世尊之所說。