MN119 – Kāyagatāsati Sutta – Mindfulness Immersed in the Body – 中部一一九 身行念經
MN119 – Kāyagatāsati Sutta – Mindfulness of the Body – 中部一一九 身至念經
Pāli – 巴利文
Source – 原文
English – 英文
Bhikkhu Sujato translation –
蘇加多比丘 譯
(2018 version – 版本)
中文
蕭式球 譯
(2022-11-07 版本)
Evaṃ me sutaṃ.
So I have heard.
我聽到這樣：
這是我所聽見的：
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
有一次，世尊住在舍衛城祇樹林給孤獨園。
有一次，世尊住在舍衛城的祇樹給孤獨園。
Atha kho sambahulānaṃ bhikkhūnaṃ pacchābhattaṃ piṇḍapātapaṭikkantānaṃ upaṭṭhānasālāyaṃ sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi:
Then after the meal, on return from almsround, several mendicants sat together in the assembly hall and this discussion came up among them.
那時，當眾多比丘食畢，從施食處返回時，在講堂集會共坐，出現這樣的談論：
這時候，一些比丘在吃過食物後聚集在大堂，當中生起了這段說話：
“acchariyaṃ, āvuso, abbhutaṃ, āvuso. Yāvañcidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena kāyagatāsati bhāvitā bahulīkatā mahapphalā vuttā mahānisaṃsā”ti.
“It’s incredible, reverends, it’s amazing, how the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha has said that mindfulness of the body, when developed and cultivated, is very fruitful and beneficial.”
「不可思議啊，學友！未曾有啊，學友！到此，身至念已修習、已多修習時，有大果、大效益被有知、有見的世尊、阿羅漢、遍正覺者所說。」
「賢友們，真是罕見，真是少有！世尊·阿羅漢·等正覺有知、有見，說勤修身念，能帶來大果報、大利益。」
Ayañca hidaṃ tesaṃ bhikkhūnaṃ antarākathā vippakatā hoti, atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
But their conversation was left unfinished. Then the Buddha came out of retreat and went to the assembly hall. He sat on the seat spread out ...
但，在這裡，那些比丘們之間的這個談論被中斷。那時，世尊在傍晚時，從獨坐中出來，去講堂。抵達後，在設置好的座位坐下。
正當那些比丘在談論的時候，世尊在黃昏離開靜處前往大堂，坐在為他預備好的座位上，
Nisajja kho bhagavā bhikkhū āmantesi: “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti?
... and addressed the mendicants, “Mendicants, what were you sitting talking about just now? What conversation was left unfinished?”
坐好後，世尊召喚比丘們：「比丘們！現在，在這裡共坐談論的是什麼呢？談論中被中斷的是什麼呢？」
然後對比丘說：「比丘們，剛才你們談論的是什麼呢？你們談論到哪裏呢？」
“Idha, bhante, amhākaṃ pacchābhattaṃ piṇḍapātapaṭikkantānaṃ upaṭṭhānasālāyaṃ sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi: ‘acchariyaṃ, āvuso, abbhutaṃ, āvuso. Yāvañcidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena kāyagatāsati bhāvitā bahulīkatā mahapphalā vuttā mahānisaṃsā’ti. Ayaṃ kho no, bhante, antarākathā vippakatā, atha bhagavā anuppatto”ti.
So the mendicants told him what they had been talking about.
「大德！這裡，我們食畢，從施食處返回，在講堂集會共坐，出現這樣的談論：『不可思議啊，學友！未曾有啊，學友！到此，身至念已修習、已多修習時，有大果、大效益被有知、有見的世尊、阿羅漢、遍正覺者所說。』大德！這是我們談論中被中斷的，然後世尊抵達。」
「大德，我們在吃過食物後聚集在大堂，當中生起了這段說話：『賢友們，真是罕見，真是少有！世尊·阿羅漢·等正覺有知、有見，說勤修身念，能帶來大果報、大利益。』正當我們在談論的時候，世尊便來到了。」
“Kathaṃ bhāvitā ca, bhikkhave, kāyagatāsati kathaṃ bahulīkatā mahapphalā hoti mahānisaṃsā?
The Buddha said: “And how, mendicants, is mindfulness of the body developed and cultivated to be very fruitful and beneficial?
「比丘們！比丘怎樣已修習、怎樣已多修習身至念時，有大果、大效益呢？
「比丘們，怎樣修習身念呢？為什麼勤修身念能帶來大果報、大利益呢？
Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So satova assasati satova passasati;
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, sets their body straight, and establishes mindfulness in front of them. Just mindful, they breathe in. Mindful, they breathe out.
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，建立起面前的念後，他只具念地吸氣、只具念地呼氣：
「比丘們，一位比丘到森林、樹下或靜室盤腿坐下來，豎直腰身，把念保持安放在要繫念的地方，他只是念及呼氣和吸氣。
dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti, dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti; rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti, rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti;
Breathing in heavily they know: ‘I’m breathing in heavily.’ Breathing out heavily they know: ‘I’m breathing out heavily.’ When breathing in lightly they know: ‘I’m breathing in lightly.’ Breathing out lightly they know: ‘I’m breathing out lightly.’
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。』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。』
當呼氣長的時候，他知道自己呼氣長；當吸氣長的時候，他知道自己吸氣長。當呼氣短的時候，他知道自己呼氣短；當吸氣短的時候，他知道自己吸氣短。
‘sabbakāyapaṭisaṃvedī assasissāmī’ti sikkhati, ‘sabbakāyapaṭisaṃvedī passasissāmī’ti sikkhati; ‘passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ti sikkhati, ‘passambhayaṃ kāyasaṅkhāraṃ passasissāmī’ti sikkhati.
They practice like this: ‘I’ll breathe in experiencing the whole body.’ They practice like this: ‘I’ll breathe out experiencing the whole body.’They practice like this: ‘I’ll breathe in stilling the physical process.’ They practice like this: ‘I’ll breathe out stilling the physical process.’
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。』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。』
他這樣修學：『我要在呼氣的時候，體會整個身體；我要在吸氣的時候，體會整個身體。我要在呼氣的時候，平息身行；我要在吸氣的時候，平息身行。』
Tassa evaṃ appamattassa ātāpino pahitattassa viharato ye gehasitā sarasaṅkappā te pahīyanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Evaṃ, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.
As they meditate like this—diligent, keen, and resolute—memories and thoughts of the lay life are given up. Their mind becomes stilled internally; it settles, unifies, and becomes immersed in samādhi. That’s how a mendicant develops mindfulness of the body.
當他住於這樣不放逸、熱心、自我努力時，則那些依著家居[生活]的憶念與意向被捨斷，以那些的捨斷而內心住立、安靜下來、成為統一、入定，比丘們！比丘這樣修習身至念。
「當他這樣保持不放逸、勤奮、專心一意的時候，所有對在家的依戀和憶念都會斷除，斷除那些依戀和憶念之後，內心便會止息、平伏、安住一境、專注。比丘們，比丘這樣來修習身念。
Puna caparaṃ, bhikkhave, bhikkhu gacchanto vā ‘gacchāmī’ti pajānāti, ṭhito vā ‘ṭhitomhī’ti pajānāti, nisinno vā ‘nisinnomhī’ti pajānāti, sayāno vā ‘sayānomhī’ti pajānāti. Yathā yathā vā panassa kāyo paṇihito hoti tathā tathā naṃ pajānāti. Tassa evaṃ appamattassa ātāpino pahitattassa viharato ye gehasitā sarasaṅkappā te pahīyanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.
Furthermore, when a mendicant is walking they know ‘I am walking’. When standing they know ‘I am standing’. When sitting they know ‘I am sitting’. And when lying down they know ‘I am lying down’. Whatever posture their body is in, they know it. As they meditate like this—diligent, keen, and resolute—memories and thoughts of the lay life are given up. Their mind becomes stilled internally; it settles, unifies, and becomes immersed in samādhi. That too is how a mendicant develops mindfulness of the body.
再者，比丘們！當比丘行走時，他了知：『我行走。』當站著時，他了知：『我站著。』當坐著時，他了知：『我坐著。』當躺著時，他了知：『我躺著。』他如身體被放置而知道。當他住於這樣不放逸、熱心、自我努力時，則那些依著家居[生活]的憶念與意向被捨斷，以那些的捨斷而內心住立、安靜下來、成為統一、入定，比丘們！比丘這樣修習身至念。
「比丘們，再者，一位比丘當行走的時候，知道自己在行走；當站立的時候，知道自己在站立；當坐下的時候，知道自己在坐下；當躺臥的時候，知道自己在躺臥；無論身體做什麼樣的動作，都知道自己在做那些動作。「當他這樣保持不放逸、勤奮、專心一意的時候，所有對在家的依戀和憶念都會斷除，斷除那些依戀和憶念之後，內心便會止息、平伏、安住一境、專注。比丘們，比丘這樣來修習身念。
Puna caparaṃ, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti. Tassa evaṃ appamattassa ātāpino pahitattassa viharato ye gehasitā sarasaṅkappā te pahīyanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.
Furthermore, a mendicant acts with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent. As they meditate like this—diligent, keen, and resolute—memories and thoughts of the lay life are given up. Their mind becomes stilled internally; it settles, unifies, and becomes immersed in samādhi. That too is how a mendicant develops mindfulness of the body.
再者，比丘們！比丘在前進、後退時是正知於行為者；在前視、後視時是正知於行為者；在[肢體]屈伸時是正知於行為者；在[穿]衣、持鉢與大衣時是正知於行為者；在飲、食、嚼、嚐時是正知於行為者；在大小便動作時是正知於行為者；在行、住、坐、臥、清醒、語、默時是正知於行為者。當他住於這樣不放逸、熱心、自我努力時，則那些依著家居[生活]的憶念與意向被捨斷，以那些的捨斷而內心住立、安靜下來、成為統一、入定，比丘們！比丘這樣修習身至念。
「比丘們，再者，一位比丘在往還的時候，對往還有覺知；在向前觀望、向周圍觀望的時候，對向前觀望、向周圍觀望有覺知；在屈伸身體的時候，對屈伸身體有覺知；在穿衣持缽的時候，對穿衣持缽有覺知；在飲食、咀嚼、感受味覺的時候，對飲食、咀嚼、感受味覺有覺知；在大便、小便的時候，對大便、小便有覺知；在行走、站立、坐下、睡覺、睡醒、說話、靜默的時候，對行走、站立、坐下、睡覺、睡醒、說話、靜默有覺知。「當他這樣保持不放逸、勤奮、專心一意的時候，所有對在家的依戀和憶念都會斷除，斷除那些依戀和憶念之後，內心便會止息、平伏、安住一境、專注。比丘們，比丘這樣來修習身念。
Puna caparaṃ, bhikkhave, bhikkhu imameva kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati: ‘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.
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. ‘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.’
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：『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。』
「比丘們，再者，一位比丘從頭頂至腳底審視這個身體，在皮膚之內包裹著各種不淨的東西。在這個身體裏有頭髮、毛、指甲、牙齒、皮膚、肌肉、腱、骨、骨髓、腎、心、肝、肺、脾、橫隔膜、大腸、小腸、胃、糞便、膽汁、痰、膿、血、汗、膏、眼淚、脂肪、口水、鼻涕、黏液、尿。
Seyyathāpi, bhikkhave, ubhatomukhā putoḷi pūrā nānāvihitassa dhaññassa, seyyathidaṃ—sālīnaṃ vīhīnaṃ muggānaṃ māsānaṃ tilānaṃ taṇḍulānaṃ, tamenaṃ cakkhumā puriso muñcitvā paccavekkheyya: ‘ime sālī ime vīhī ime muggā ime māsā ime tilā ime taṇḍulā’ti;
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 clear eyes were to open it and examine the contents: ‘These grains are fine rice, these are wheat, these are mung beans, these are peas, these are sesame, and these are ordinary rice.’
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：『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。』
「比丘們，就正如一個兩邊開口的袋，當中裝滿各種穀類，有白米、稻米、綠豆、眉豆、芝麻、糙米。一個有眼睛的人解開這個袋口的結，便可以審視：這是白米，這是稻米，這是綠豆，這是眉豆，這是芝麻，這是糙米。
evameva kho, bhikkhave, bhikkhu imameva kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati: ‘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 the same way, 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. ...
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、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。』
同樣地，一位比丘從頭頂至腳底審視這個身體，在皮膚之內包裹著各種不淨的東西。在這個身體裏有頭髮、毛、指甲、牙齒、皮膚、肌肉、腱、骨、骨髓、腎、心、肝、肺、脾、橫隔膜、大腸、小腸、胃、糞便、膽汁、痰、膿、血、汗、膏、眼淚、脂肪、口水、鼻涕、黏液、尿。
Tassa evaṃ appamattassa ātāpino pahitattassa viharato ye gehasitā sarasaṅkappā te pahīyanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.
As they meditate like this—diligent, keen, and resolute—memories and thoughts of the lay life are given up. Their mind becomes stilled internally; it settles, unifies, and becomes immersed in samādhi. That too is how a mendicant develops mindfulness of the body.
當他住於這樣不放逸、熱心、自我努力時，則那些依著家居[生活]的憶念與意向被捨斷，以那些的捨斷而內心住立、安靜下來、成為統一、入定，比丘們！比丘這樣修習身至念。
「當他這樣保持不放逸、勤奮、專心一意的時候，所有對在家的依戀和憶念都會斷除，斷除那些依戀和憶念之後，內心便會止息、平伏、安住一境、專注。比丘們，比丘這樣來修習身念。
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。』
「比丘們，再者，一位比丘這樣審視身體：身體以界而建立，以界作為依靠；在這個身體之中有地界、水界、火界、風界。
Seyyathāpi, bhikkhave, dakkho goghātako vā goghātakantevāsī vā gāviṃ vadhitvā catumahāpathe bilaso vibhajitvā nisinno assa; evameva kho, bhikkhave, bhikkhu imameva kāyaṃ yathāṭhitaṃ yathāpaṇihitaṃ dhātuso paccavekkhati: ‘atthi imasmiṃ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti.
It’s as if a deft butcher or butcher’s apprentice were to kill a cow and sit down at the crossroads with the meat cut into portions. In the same way, 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.’
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。同樣的，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。』
「比丘們，就正如一位熟練的屠夫或他的徒弟屠宰了牛隻，分開了牛的身體各部分，把牠放在廣場，然後坐下來賣。同樣地，一位比丘這樣審視身體：身體以界而建立，以界作為依靠；在這個身體之中有地界、水界、火界、風界。
Tassa evaṃ appamattassa ātāpino pahitattassa viharato ye gehasitā sarasaṅkappā te pahīyanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.
As they meditate like this—diligent, keen, and resolute—memories and thoughts of the lay life are given up. Their mind becomes stilled internally; it settles, unifies, and becomes immersed in samādhi. That too is how a mendicant develops mindfulness of the body.
當他住於這樣不放逸、熱心、自我努力時，則那些依著家居[生活]的憶念與意向被捨斷，以那些的捨斷而內心住立、安靜下來、成為統一、入定，比丘們！比丘這樣修習身至念。
「當他這樣保持不放逸、勤奮、專心一意的時候，所有對在家的依戀和憶念都會斷除，斷除那些依戀和憶念之後，內心便會止息、平伏、安住一境、專注。比丘們，比丘這樣來修習身念。
Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ ekāhamataṃ vā dvīhamataṃ vā tīhamataṃ vā uddhumātakaṃ vinīlakaṃ vipubbakajātaṃ. So imameva kāyaṃ upasaṃharati: ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti. Tassa evaṃ appamattassa ātāpino pahitattassa viharato ye gehasitā sarasaṅkappā te pahīyanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.
Furthermore, suppose a mendicant were to see a corpse discarded in a charnel ground. And it had been dead for one, two, or three days, bloated, livid, and festering. They’d compare it with their own body: ‘This body is also of that same nature, that same kind, and cannot go beyond that.’ As they meditate like this—diligent, keen, and resolute—memories and thoughts of the lay life are given up. Their mind becomes stilled internally; it settles, unifies, and becomes immersed in samādhi. That too is how a mendicant develops mindfulness of the body.
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，他就此身聯想：『此身也有這樣的法，將成為這樣，未跨越這樣。』當他住於這樣不放逸、熱心、自我努力時，則那些依著家居[生活]的憶念與意向被捨斷，以那些的捨斷而內心住立、安靜下來、成為統一、入定，比丘們！比丘這樣修習身至念。
「比丘們，再者，一位比丘看見屍體被人丟棄在荒塚，過了一天、兩天或三天，屍體腫脹、發黑、流膿。他把自己的身體來相比，知道自己的身體也是跟隨相同的規律，也是會發生這種情況，也是不能倖免的。「當他這樣保持不放逸、勤奮、專心一意的時候，所有對在家的依戀和憶念都會斷除，斷除那些依戀和憶念之後，內心便會止息、平伏、安住一境、專注。比丘們，比丘這樣來修習身念。
Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ kākehi vā khajjamānaṃ kulalehi vā khajjamānaṃ gijjhehi vā khajjamānaṃ kaṅkehi vā khajjamānaṃ sunakhehi vā khajjamānaṃ byagghehi vā khajjamānaṃ dīpīhi vā khajjamānaṃ siṅgālehi vā khajjamānaṃ vividhehi vā pāṇakajātehi khajjamānaṃ. So imameva kāyaṃ upasaṃharati: ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti.
Or suppose they were to see a corpse discarded in a charnel ground being devoured by crows, hawks, vultures, herons, dogs, tigers, leopards, jackals, and many kinds of little creatures. They’d compare it with their own body: ‘This body is also of that same nature, that same kind, and cannot go beyond that.’
再者，比丘們！猶如比丘如果看見被捨棄在墓地的遺骸：被烏鴉、鷹、禿鷹、蒼鷺、狗、虎、豹、狐狼、各種生出的蟲吞食，他就此身聯想：『此身也有這樣的法，將成為這樣，未跨越這樣。』
「比丘們，再者，一位比丘看見屍體被人丟棄在荒塚，屍體被烏鴉所吃，被鷹所吃，被鷲所吃，被狗所吃，被豺所吃，被各種動物昆蟲所吃。他把自己的身體來相比，知道自己的身體也是跟隨相同的規律，也是會發生這種情況，也是不能倖免的。
Tassa evaṃ appamattassa ... pe ... evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.
That too is how a mendicant develops mindfulness of the body.
當他住於這樣不放逸、⋯⋯ (中略) 比丘們！比丘這樣修習身至念。
「當他這樣保持不放逸、勤奮、專心一意的時候，所有對在家的依戀和憶念都會斷除，斷除那些依戀和憶念之後，內心便會止息、平伏、安住一境、專注。比丘們，比丘這樣來修習身念。
Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhikasaṅkhalikaṃ samaṃsalohitaṃ nhārusambandhaṃ ... pe ... aṭṭhikasaṅkhalikaṃ nimmaṃsalohitamakkhitaṃ nhārusambandhaṃ ... pe ... aṭṭhikasaṅkhalikaṃ apagatamaṃsalohitaṃ nhārusambandhaṃ ... pe ...
Furthermore, suppose they were to see a corpse discarded in a charnel ground, a skeleton with flesh and blood, held together by sinews ... A skeleton without flesh but smeared with blood, and held together by sinews ... A skeleton rid of 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，⋯⋯ (中略) 無肉、沾血、連著筋的骨鎖，⋯⋯ (中略) 無血肉、連著筋的骨鎖，⋯⋯ (中略) ⋯⋯
「比丘們，再者，一位比丘看見屍體被人丟棄在荒塚，骸骨帶著血肉，連著腱；之後骸骨沒有肉，染著血，連著腱；之後骸骨沒有血肉，連著腱；
...aṭṭhikāni apagatasambandhāni disāvidisāvikkhittāni aññena hatthaṭṭhikaṃ aññena pādaṭṭhikaṃ aññena gopphakaṭṭhikaṃ aññena jaṅghaṭṭhikaṃ aññena ūruṭṭhikaṃ aññena kaṭiṭṭhikaṃ aññena phāsukaṭṭhikaṃ aññena piṭṭhiṭṭhikaṃ aññena khandhaṭṭhikaṃ aññena gīvaṭṭhikaṃ aññena hanukaṭṭhikaṃ aññena dantaṭṭhikaṃ aññena sīsakaṭāhaṃ.
Bones rid of 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, 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 ...
⋯⋯骨散亂地離散四處：手骨一處，腳骨一處，腳踝骨一處，小腿骨一處，大腿骨一處，腰骨一處，肋骨一處，脊椎骨一處，肩骨一處，頸骨一處，顎骨一處，齒骨一處，頭蓋骨一處，
之後骸骨四散，遍佈各方：手骨在一方，腳骨在一方，小腿骨在一方，大腿骨在一方，髖骨在一方，脊骨在一方，頭骨在一方。
So imameva kāyaṃ upasaṃharati: ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti. Tassa evaṃ appamattassa ... pe ... evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.
...
他就此身聯想：『此身也有這樣的法，將成為這樣，未跨越這樣。』當他住於這樣不放逸、⋯⋯ (中略) 比丘們！比丘這樣修習身至念。
他把自己的身體來相比，知道自己的身體也是跟隨相同的規律，也是會發生這種情況，也是不能倖免的。「當他這樣保持不放逸、勤奮、專心一意的時候，所有對在家的依戀和憶念都會斷除，斷除那些依戀和憶念之後，內心便會止息、平伏、安住一境、專注。比丘們，比丘這樣來修習身念。
Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ—aṭṭhikāni setāni saṅkhavaṇṇapaṭibhāgāni ... pe ... aṭṭhikāni puñjakitāni terovassikāni ... pe ... aṭṭhikāni pūtīni cuṇṇakajātāni. So imameva kāyaṃ upasaṃharati: ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti.
White bones, the color of shells ... Decrepit bones, heaped in a pile ... 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.’ As they meditate like this—diligent, keen, and resolute—memories and thoughts of the lay life are given up.
再者，比丘們！猶如比丘如果看見被捨棄在墓地的遺骸，類似螺貝顏色的白骨，⋯⋯ (中略) 堆過一年的骨頭，⋯⋯ (中略) 腐爛成粉末的骨頭，他就此身聯想：『此身也有這樣的法，將成為這樣，未跨越這樣。』
「比丘們，再者，一位比丘看見屍體被人丟棄在荒塚，骸骨就像螺貝那般白，之後骸骨堆積經年，之後骸骨腐爛成粉末。他把自己的身體來相比，知道自己的身體也是跟隨相同的規律，也是會發生這種情況，也是不能倖免的。
Tassa evaṃ appamattassa ... pe ... evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti. (12–14.)
Their mind becomes stilled internally; it settles, unifies, and becomes immersed in samādhi. That too is how a mendicant develops mindfulness of the body.
當他住於這樣不放逸、⋯⋯ (中略) 比丘們！比丘這樣修習身至念。
「當他這樣保持不放逸、勤奮、專心一意的時候，所有對在家的依戀和憶念都會斷除，斷除那些依戀和憶念之後，內心便會止息、平伏、安住一境、專注。比丘們，比丘這樣來修習身念。
Puna caparaṃ, bhikkhave, bhikkhu vivicceva kāmehi ... pe ... paṭhamaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti. Seyyathāpi, bhikkhave, dakkho nhāpako vā nhāpakantevāsī vā kaṃsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṃ paripphosakaṃ sanneyya, sāyaṃ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā phuṭā snehena na ca pagghariṇī;
Furthermore, 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. They drench, steep, fill, and spread their body with rapture and bliss born of seclusion. There’s no part of the body that’s not spread with rapture and bliss born of seclusion. It’s like when a deft bathroom attendant or their apprentice pours bath powder into a bronze dish, sprinkling it little by little with water. They knead it until the ball of bath powder is soaked and saturated with moisture, spread through inside and out; yet no moisture oozes out.
再者，比丘們！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，他以離而生喜、樂潤澤、遍流、充滿、遍滿此身，全身沒有任何地方不被離而生喜、樂遍滿。比丘們！猶如熟練的澡堂師傅或澡堂師傅的徒弟在銅皿中撒佈沐浴粉後，與水充分攪拌，沐浴粉團隨之濕潤、來到濕潤、內外被滲透濕潤而無滲漏。
「比丘們，再者，一位比丘內心離開了五欲、離開了不善法，有覺、有觀，有由離開五欲和不善法所生起的喜和樂；他進入了初禪。他的身體注滿、充滿了由離開五欲和不善法所生起的喜和樂，全身沒有任何一處地方不被喜和樂所充遍。「比丘們，就正如一位熟練的浴師或他的徒弟，把皂粉倒進鐵桶，再倒進水來把它搓成皂球，這時整團皂球內內外外都充遍水份，水份不會滲漏出來。
evameva kho, bhikkhave, bhikkhu imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati; nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti. Tassa evaṃ appamattassa ... pe ... evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.
In the same way, they drench, steep, fill, and spread their body with rapture and bliss born of seclusion. There’s no part of the body that’s not spread with rapture and bliss born of seclusion. As they meditate like this—diligent, keen, and resolute—memories and thoughts of the lay life are given up. Their mind becomes stilled internally; it settles, unifies, and becomes immersed in samādhi. That too is how a mendicant develops mindfulness of the body.
同樣的，比丘們！比丘以離而生喜、樂潤澤、遍流、充滿、遍滿此身，全身沒有任何地方不被離而生喜、樂遍滿。當他住於這樣不放逸、⋯⋯ (中略) 比丘們！比丘這樣修習身至念。
同樣地，這位比丘的身體注滿、充滿了由離開五欲和不善法所生起的喜和樂，全身沒有任何一處地方不被喜和樂所充遍。「當他這樣保持不放逸、勤奮、專心一意的時候，所有對在家的依戀和憶念都會斷除，斷除那些依戀和憶念之後，內心便會止息、平伏、安住一境、專注。比丘們，比丘這樣來修習身念。
Puna caparaṃ, bhikkhave, bhikkhu vitakkavicārānaṃ vūpasamā ... pe ... dutiyaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati; nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti. Seyyathāpi, bhikkhave, udakarahado gambhīro ubbhidodako. Tassa nevassa puratthimāya disāya udakassa āyamukhaṃ na pacchimāya disāya udakassa āyamukhaṃ na uttarāya disāya udakassa āyamukhaṃ na dakkhiṇāya disāya udakassa āyamukhaṃ; devo ca na kālena kālaṃ sammā dhāraṃ anuppaveccheyya; atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṃ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya, nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṃ assa;
Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. They drench, steep, fill, and spread their body with rapture and bliss born of immersion. There’s no part of the body that’s not spread with rapture and bliss born of immersion. It’s like a deep lake fed by spring water. There’s no inlet to the east, west, north, or south, and no rainfall to replenish it from time to time. But the stream of cool water welling up in the lake drenches, steeps, fills, and spreads throughout the lake. There’s no part of the lake that’s not spread through with cool water.
再者，比丘們！比丘以尋與伺的平息，⋯⋯ (中略) 進入後住於第二禪，他以定而生喜、樂潤澤、遍流、充滿、遍滿此身，全身沒有任何地方不被定而生喜、樂遍滿。比丘們！猶如有湧泉的深水池，其在東方無進水口，在西方無進水口，在北方無進水口，在南方無進水口，天又不能經常給予正確的水流，而那水池的冷水保持湧出後，那水池會被冷水潤澤、遍流、充滿、遍滿，全水池沒有任何地方不會被冷水遍滿。
「比丘們，再者，一位比丘平息了覺和觀，內裏平伏、內心安住一境，沒有覺、沒有觀，有由定所生起的喜和樂；他進入了二禪。他的身體注滿、充滿了由定所生起的喜和樂，全身沒有任何一處地方不被喜和樂所充遍。「比丘們，就正如一個泉水池，清涼的泉水從泉眼不斷湧出，泉水注滿、充滿了整個水池；外面的水不論從東面、南面、西面、北面都不能注入這個水池，即使下雨，雨水也不能注入這個水池；整個水池沒有任何一處地方不被清涼的泉水所充遍。
evameva kho, bhikkhave, bhikkhu imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti. Tassa evaṃ appamattassa ... pe ... evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.
In the same way, a mendicant drenches, steeps, fills, and spreads their body with rapture and bliss born of immersion. There’s no part of the body that’s not spread with rapture and bliss born of immersion. That too is how a mendicant develops mindfulness of the body.
同樣的，比丘們！比丘以定而生喜、樂潤澤、遍流、充滿、遍滿此身，全身沒有任何地方不被定而生喜、樂遍滿。當他住於這樣不放逸、⋯⋯ (中略) 比丘們！比丘這樣修習身至念。
同樣地，這位比丘的身體注滿、充滿了由定所生起的喜和樂，全身沒有任何一處地方不被喜和樂所充遍。「當他這樣保持不放逸、勤奮、專心一意的時候，所有對在家的依戀和憶念都會斷除，斷除那些依戀和憶念之後，內心便會止息、平伏、安住一境、專注。比丘們，比丘這樣來修習身念。
Puna caparaṃ, bhikkhave, bhikkhu pītiyā ca virāgā ... pe ... tatiyaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti. Seyyathāpi, bhikkhave, uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni antonimuggaposīni, tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni paripūrāni paripphuṭāni, nāssa kiñci sabbāvataṃ uppalānaṃ vā padumānaṃ vā puṇḍarīkānaṃ vā sītena vārinā apphuṭaṃ assa;
Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption. They meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ They drench, steep, fill, and spread their body with bliss free of rapture. There’s no part of the body that’s not spread with bliss free of rapture. It’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater. From the tip to the root they’re drenched, steeped, filled, and soaked with cool water. There’s no part of them that’s not soaked with cool water.
再者，比丘們！比丘以喜的褪去⋯⋯ (中略) 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，他以離喜之樂潤澤、遍流、充滿、遍滿此身，全身沒有任何地方不被離喜之樂遍滿。比丘們！猶如在青蓮池、紅蓮池、白蓮池中，一些青蓮、紅蓮、白蓮生在水中，長在水中，依止於水面下，沈在水下生長，從其頂點到根被冷水潤澤、遍流、充滿、遍滿，全青蓮、紅蓮、白蓮沒有任何地方不會被冷水遍滿。
「比丘們，再者，一位比丘保持捨心，對喜沒有貪著，有念和覺知，通過身體來體會樂──聖者說：『這人有捨，有念，安住在樂之中。』 ──他進入了三禪。他的身體注滿、充滿了離喜的樂，全身沒有任何一處地方不被離喜的樂所充遍。「比丘們，就正如蓮池裏的青蓮花、紅蓮花、白蓮花，它們在水中生長，依賴水份，在水中得到滋養，一些還沒長出水面的蓮花，它們由頂部至根部都注滿、充滿了清涼的池水，沒有任何一處不被池水所充遍。
evameva kho, bhikkhave, bhikkhu imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti. Tassa evaṃ appamattassa ... pe ... evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.
In the same way, a mendicant drenches, steeps, fills, and spreads their body with bliss free of rapture. There’s no part of the body that’s not spread with bliss free of rapture. That too is how a mendicant develops mindfulness of the body.
同樣的，比丘們！比丘以離喜之樂潤澤、遍流、充滿、遍滿此身，全身沒有任何地方不被離喜之樂遍滿。當他住於這樣不放逸、⋯⋯ (中略) 比丘們！比丘這樣修習身至念。
同樣地，這位比丘的身體注滿、充滿了離喜的樂，全身沒有任何一處地方不被離喜的樂所充遍。「當他這樣保持不放逸、勤奮、專心一意的時候，所有對在家的依戀和憶念都會斷除，斷除那些依戀和憶念之後，內心便會止息、平伏、安住一境、專注。比丘們，比丘這樣來修習身念。
Puna caparaṃ, bhikkhave, bhikkhu sukhassa ca pahānā ... pe ... catutthaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti; nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti. Seyyathāpi, bhikkhave, puriso odātena vatthena sasīsaṃ pārupitvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṃ assa;
Furthermore, a mendicant, giving up pleasure and pain, and ending former happiness and sadness, enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. They sit spreading their body through with pure bright mind. There’s no part of the body that’s not filled with pure bright mind. It’s like someone sitting wrapped from head to foot with white cloth. There’s no part of the body that’s not spread over with white cloth.
再者，比丘們！比丘以樂的捨斷⋯⋯ (中略) 進入後住於[不苦不樂，由平靜而念遍淨的]第四禪，他以遍淨、皎潔之心遍滿此身後而坐，全身沒有任何地方不被遍淨、皎潔之心遍滿。比丘們！猶如男子會以白衣包含頭裹上後而坐，全身沒有任何地方不會被白衣遍滿。
「比丘們，再者，一位比丘捨棄苦和樂，喜和惱在之前已經消失，沒有苦、沒有樂，有捨、念、清淨；他進入了四禪。他的身體注滿、充滿了清淨、明晰的心地坐著，全身沒有任何一處地方不被清淨、明晰的心所充遍。「比丘們，就正如一個坐著的人，他穿了白色的衣服，連頭也蓋著，他的身體沒有任何一處地方不蓋上白色的衣服。
evameva kho, bhikkhave, bhikkhu imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti. Tassa evaṃ appamattassa ātāpino pahitattassa viharato ye gehasitā sarasaṅkappā te pahīyanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati, sannisīdati ekodi hoti samādhiyati. Evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.
In the same way, they sit spreading their body through with pure bright mind. There’s no part of the body that’s not filled with pure bright mind. As they meditate like this—diligent, keen, and resolute—memories and thoughts of the lay life are given up. Their mind becomes stilled internally; it settles, unifies, and becomes immersed in samādhi. That too is how a mendicant develops mindfulness of the body.
同樣的，比丘們！比丘以遍淨、皎潔之心遍滿此身後而坐，全身沒有任何地方不被遍淨、皎潔之心遍滿。當他住於這樣不放逸、熱心、自我努力時，則那些依著家居[生活]的憶念與意向被捨斷，以那些的捨斷而內心住立、安靜下來、成為統一、入定，比丘們！比丘這樣修習身至念。
同樣地，這位比丘的身體注滿、充滿了清淨、明晰的心地坐著，全身沒有任何一處地方不被清淨、明晰的心所充遍。「當他這樣保持不放逸、勤奮、專心一意的時候，所有對在家的依戀和憶念都會斷除，斷除那些依戀和憶念之後，內心便會止息、平伏、安住一境、專注。比丘們，比丘這樣來修習身念。
Yassa kassaci, bhikkhave, kāyagatāsati bhāvitā bahulīkatā, antogadhāvāssa kusalā dhammā ye keci vijjābhāgiyā. Seyyathāpi, bhikkhave, yassa kassaci mahāsamuddo cetasā phuṭo, antogadhāvāssa kunnadiyo yā kāci samuddaṅgamā; evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, antogadhāvāssa kusalā dhammā ye keci vijjābhāgiyā.
Anyone who has developed and cultivated mindfulness of the body includes all of the skillful qualities that play a part in realization. Anyone who brings into their mind the great ocean includes all of the streams that run down into it. In the same way, anyone who has developed and cultivated mindfulness of the body includes all of the skillful qualities that play a part in realization.
比丘們！凡任何身至念已修習、已多修習者，任何明的一部分之善法都包含在其內。比丘們！猶如凡任何以心遍滿大海者，任何到大海的小河川都包含在其內。同樣的，比丘們！凡任何身至念已修習、已多修習者，任何明的一部分之善法都包含在其內。
「比丘們，任何人勤修身念，內裏各種善法都會轉化為明。「比丘們，就正如人們想到大海從何而來時，都會想到是由各條河流的河水而來的。同樣地，任何人勤修身念，內裏各種善法都會轉化為明。
Yassa kassaci, bhikkhave, kāyagatāsati abhāvitā abahulīkatā, labhati tassa māro otāraṃ, labhati tassa māro ārammaṇaṃ.
When a mendicant has not developed or cultivated mindfulness of the body, Māra finds a vulnerability and gets hold of them.
比丘們！凡任何身至念未修習、未多修習者，對他來說，魔獲得機會，對他來說，魔獲得對象。
「比丘們，不勤修身念的人，魔羅便有機會侵入他們，有方法掌控他們。
Seyyathāpi, bhikkhave, puriso garukaṃ silāguḷaṃ allamattikāpuñje pakkhipeyya. Taṃ kiṃ maññatha, bhikkhave, api nu taṃ garukaṃ silāguḷaṃ allamattikāpuñje labhetha otāran”ti?
Suppose a person were to throw a heavy stone ball on a mound of wet clay. What do you think, mendicants? Would that heavy stone ball find an entry into that mound of wet clay?”
比丘們！猶如男子如果丟重石塊到濕泥土堆中，比丘們！你們怎麼想：那重石塊是否會獲得機會到濕泥土堆中呢？」
「比丘們，就正如一個人把一塊重石放進一堆濕黏土之上──比丘們，你們認為怎樣，那塊重石能否陷入濕黏土之中呢？」
“Evaṃ, bhante”.
“Yes, sir.”
「是的，大德！」
「大德，是能的。」
“Evameva kho, bhikkhave, yassa kassaci kāyagatāsati abhāvitā abahulīkatā, labhati tassa māro otāraṃ, labhati tassa māro ārammaṇaṃ.
“In the same way, when a mendicant has not developed or cultivated mindfulness of the body, Māra finds a vulnerability and gets hold of them.
「同樣的，比丘們！凡任何身至念未修習、未多修習者，對他來說，魔獲得機會，對他來說，魔獲得對象。
「比丘們，同樣地，不勤修身念的人，魔羅便有機會侵入他們，有方法掌控他們。
Seyyathāpi, bhikkhave, sukkhaṃ kaṭṭhaṃ koḷāpaṃ; atha puriso āgaccheyya uttarāraṇiṃ ādāya: ‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti. Taṃ kiṃ maññatha, bhikkhave, api nu so puriso amuṃ sukkhaṃ kaṭṭhaṃ koḷāpaṃ uttarāraṇiṃ ādāya abhimanthento aggiṃ abhinibbatteyya, tejo pātukareyyā”ti?
Suppose there was a dried up, withered log. Then a person comes along with a drill-stick, thinking to light a fire and produce heat. What do you think, mendicants? By drilling the stick against that dried up, withered log, could they light a fire and produce heat?”
比丘們！猶如有乾枯柴，那時，如果男子拿了取火的上鑽木走來[，心想]：『我將生火，我將顯現熱。』比丘們！你們怎麼想：那位男子拿了取火的上鑽木鑽那乾枯柴，是否能生火、能顯現熱呢？」
「比丘們，就正如有一條乾燥的木柴，一個人拿著一支木燧走來，想用那條木柴來生熱、取火──比丘們，你們認為怎樣，那個人能否用木燧和那條木柴來生熱、取火呢？」
“Evaṃ, bhante”.
“Yes, sir.”
「是的，大德！」
「大德，是能的。」
“Evameva kho, bhikkhave, yassa kassaci kāyagatāsati abhāvitā abahulīkatā, labhati tassa māro otāraṃ, labhati tassa māro ārammaṇaṃ.
“In the same way, when a mendicant has not developed or cultivated mindfulness of the body, Māra finds a vulnerability and gets hold of them.
「同樣的，比丘們！凡任何身至念未修習、未多修習者，對他來說，魔獲得機會，對他來說，魔獲得對象。
「比丘們，同樣地，不勤修身念的人，魔羅便有機會侵入他們，有方法掌控他們。
Seyyathāpi, bhikkhave, udakamaṇiko ritto tuccho ādhāre ṭhapito; atha puriso āgaccheyya udakabhāraṃ ādāya. Taṃ kiṃ maññatha, bhikkhave, api nu so puriso labhetha udakassa nikkhepanan”ti?
Suppose a water jar was placed on a stand, empty and hollow. Then a person comes along with a load of water. What do you think, mendicants? Could that person pour water into the jar?”
比丘們！猶如有空的、空虛的水瓶放在固定架上，那時，如果男子擔水走來，比丘們！你們怎麼想：那位男子是否能獲得水的注入呢？」
「比丘們，就正如一個有支撐的空水壺，一個人載著水走來──比丘們，你們認為怎樣，那個人能否把水倒進空水壺之中呢？」
“Evaṃ, bhante”.
“Yes, sir.”
「是的，大德！」
「大德，是能的。」
“Evameva kho, bhikkhave, yassa kassaci kāyagatāsati abhāvitā abahulīkatā, labhati tassa māro otāraṃ, labhati tassa māro ārammaṇaṃ.
“In the same way, when a mendicant has not developed or cultivated mindfulness of the body, Māra finds a vulnerability and gets hold of them. When a mendicant has developed and cultivated mindfulness of the body, Māra cannot find a vulnerability and doesn’t get hold of them.
「同樣的，比丘們！凡任何身至念未修習、未多修習者，對他來說，魔獲得機會，對他來說，魔獲得對象。
「比丘們，同樣地，不勤修身念的人，魔羅便有機會侵入他們，有方法掌控他們。
Yassa kassaci, bhikkhave, kāyagatāsati bhāvitā bahulīkatā, na tassa labhati māro otāraṃ, na tassa labhati māro ārammaṇaṃ. Seyyathāpi, bhikkhave, puriso lahukaṃ suttaguḷaṃ sabbasāramaye aggaḷaphalake pakkhipeyya. Taṃ kiṃ maññatha, bhikkhave, api nu so puriso taṃ lahukaṃ suttaguḷaṃ sabbasāramaye aggaḷaphalake labhetha otāran”ti?
Suppose a person were to throw a light ball of string at a door-panel made entirely of hardwood. What do you think, mendicants? Would that light ball of string find an entry into that door-panel made entirely of hardwood?”
比丘們！凡任何身至念已修習、已多修習者，對他來說，魔不獲得機會，對他來說，魔不獲得對象。比丘們！猶如男子如果丟輕線球在全心材[製]的門閂上，比丘們！你們怎麼想：那輕線球是否會獲得機會(降入)到全心材[製]的門閂中呢？」
「比丘們，勤修身念的人，魔羅便沒有機會侵入他們，沒有方法掌控他們。「比丘們，就正如一個人把一個輕繩球放在一個實木門閂之上──比丘們，你們認為怎樣，那個輕繩球能否陷入實木門閂之中呢？」
“No hetaṃ, bhante”.
“No, sir.”
「不，大德！」
「大德，不能。」
“Evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, na tassa labhati māro otāraṃ, na tassa labhati māro ārammaṇaṃ.
“In the same way, when a mendicant has developed and cultivated mindfulness of the body, Māra cannot find a vulnerability and doesn’t get hold of them.
「同樣的，比丘們！凡任何身至念已修習、已多修習者，對他來說，魔不獲得機會，對他來說，魔不獲得對象。
「比丘們，同樣地，勤修身念的人，魔羅便沒有機會侵入他們，沒有方法掌控他們。
Seyyathāpi, bhikkhave, allaṃ kaṭṭhaṃ sasnehaṃ; atha puriso āgaccheyya uttarāraṇiṃ ādāya: ‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti. Taṃ kiṃ maññatha, bhikkhave, api nu so puriso amuṃ allaṃ kaṭṭhaṃ sasnehaṃ uttarāraṇiṃ ādāya abhimanthento aggiṃ abhinibbatteyya, tejo pātukareyyā”ti?
Suppose there was a green, sappy log. Then a person comes along with a drill-stick, thinking to light a fire and produce heat. What do you think, mendicants? By drilling the stick against that green, sappy log on dry land far from water, could they light a fire and produce heat?”
比丘們！猶如有濕且帶樹汁的柴，那時，如果男子拿了取火的上鑽木走來[，心想]：『我將生火，我將顯現熱。』比丘們！你們怎麼想：那位男子拿了取火的上鑽木鑽那濕且帶樹汁的柴，是否能生火、能顯現熱呢？」
「比丘們，就正如有一條潮濕的木柴，一個人拿著一支木燧走來，想用那條木柴來生熱、取火──比丘們，你們認為怎樣，那個人能否用木燧和那條木柴來生熱、取火呢？」
“No hetaṃ, bhante”.
“No, sir.”
「不，大德！」
「大德，不能。」
“Evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, na tassa labhati māro otāraṃ, na tassa labhati māro ārammaṇaṃ.
“In the same way, when a mendicant has developed and cultivated mindfulness of the body, Māra cannot find a vulnerability and doesn’t get hold of them.
「同樣的，比丘們！凡任何身至念已修習、已多修習者，對他來說，魔不獲得機會，對他來說，魔不獲得對象。
「比丘們，同樣地，勤修身念的人，魔羅便沒有機會侵入他們，沒有方法掌控他們。
Seyyathāpi, bhikkhave, udakamaṇiko pūro udakassa samatittiko kākapeyyo ādhāre ṭhapito; atha puriso āgaccheyya udakabhāraṃ ādāya. Taṃ kiṃ maññatha, bhikkhave, api nu so puriso labhetha udakassa nikkhepanan”ti?
Suppose a water jar was placed on a stand, full to the brim so a crow could drink from it. Then a person comes along with a load of water. What do you think, mendicants? Could that person pour water into the jar?”
比丘們！猶如有滿滿的、水滿到烏鴉可喝到的水瓶放在固定架上，那時，如果男子擔水走來，比丘們！你們怎麼想：那位男子是否能獲得水的注入呢？」
「比丘們，就正如一個有支撐的滿水壺，滿得烏鴉也可以在壺邊喝水，一個人載著水走來──比丘們，你們認為怎樣，那個人能否把水倒進滿水壺之中呢？」
“No hetaṃ, bhante”.
“No, sir.”
「不，大德！」
「大德，不能。」
“Evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, na tassa labhati māro otāraṃ, na tassa labhati māro ārammaṇaṃ.
“In the same way, when a mendicant has developed and cultivated mindfulness of the body, Māra cannot find a vulnerability and doesn’t get hold of them.
「同樣的，比丘們！凡任何身至念已修習、已多修習者，對他來說，魔不獲得機會，對他來說，魔不獲得對象。
「比丘們，同樣地，勤修身念的人，魔羅便沒有機會侵入他們，沒有方法掌控他們。
Yassa kassaci, bhikkhave, kāyagatāsati bhāvitā bahulīkatā, so yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane.
When a mendicant has developed and cultivated mindfulness of the body, they become capable of realizing anything that can be realized by insight to which they extend the mind, in each and every case.
比丘們！凡任何身至念已修習、已多修習者，則他對任何使心轉向應該被證智作證的法，當有處的存在時，對以智證的作證，不論在哪裡，他都能夠達到見證。
「比丘們，一位勤修身念的比丘，當有圓滿的修學作為基礎時，內心能導向證得各種無比智，親身得到多種智證。
Seyyathāpi, bhikkhave, udakamaṇiko pūro udakassa samatittiko kākapeyyo ādhāre ṭhapito. Tamenaṃ balavā puriso yato yato āviñcheyya, āgaccheyya udakan”ti?
Suppose a water jar was placed on a stand, full to the brim so a crow could drink from it. If a strong man was to pour it on any side, would water pour out?”
比丘們！猶如有滿滿的、水滿到烏鴉可喝到的水瓶放在固定架上，如果有力氣的男子旋轉它，水會跑出來嗎？」
「比丘們，就正如一個有支撐的滿水壺，滿得烏鴉也可以在壺邊喝水，一個強壯的人不斷地搖晃那個水壺──比丘們，你們認為怎樣，水會否瀉出來呢？」
“Evaṃ, bhante”.
“Yes, sir.”
「是的，大德！」
「大德，是會的。」
“Evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā so, yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane.
“In the same way, when a mendicant has developed and cultivated mindfulness of the body, they become capable of realizing anything that can be realized by insight to which they extend the mind, in each and every case.
「同樣的，比丘們！凡任何身至念已修習、已多修習者，則他對任何使心轉向應該被證智作證的法，當有處的存在時，對以智證的作證，不論在哪裡，他都能夠達到見證。
「比丘們，同樣地，一位勤修身念的比丘，當有圓滿的修學作為基礎時，內心能導向證得各種無比智，親身得到多種智證。
Seyyathāpi, bhikkhave, same bhūmibhāge caturassā pokkharaṇī assa āḷibandhā pūrā udakassa samatittikā kākapeyyā. Tamenaṃ balavā puriso yato yato āḷiṃ muñceyya āgaccheyya udakan”ti?
Suppose there was a square, walled lotus pond on level ground, full to the brim so a crow could drink from it. If a strong man was to open the wall on any side, would water pour out?”
比丘們！猶如在平地上如果有滿滿的、水滿到烏鴉可喝到的、四周有堤防圍起來的蓮花池，如果有力氣的男子釋放堤防，水會跑出來嗎？」
「比丘們，就正如在平地上有一個蓮花池，四面都有圍堤，池水滿得烏鴉也可以在堤邊喝水，一個強壯的人不斷地拆圍堤──比丘們，你們認為怎樣，水會否瀉出來呢？」
“Evaṃ, bhante”.
“Yes, sir.”
「是的，大德！」
「大德，是會的。」
“Evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, so yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane.
“In the same way, when a mendicant has developed and cultivated mindfulness of the body, they become capable of realizing anything that can be realized by insight to which they extend the mind, in each and every case.
「同樣的，比丘們！凡任何身至念已修習、已多修習者，則他對任何使心轉向應該被證智作證的法，當有處的存在時，對以智證的作證，不論在哪裡，他都能夠達到見證。
「比丘們，同樣地，一位勤修身念的比丘，當有圓滿的修學作為基礎時，內心能導向證得各種無比智，親身得到多種智證。
Seyyathāpi, bhikkhave, subhūmiyaṃ catumahāpathe ājaññaratho yutto assa ṭhito odhastapatodo; tamenaṃ dakkho yoggācariyo assadammasārathi abhiruhitvā vāmena hatthena rasmiyo gahetvā dakkhiṇena hatthena patodaṃ gahetvā yenicchakaṃ yadicchakaṃ sāreyyāpi paccāsāreyyāpi; evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, so yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane.
Suppose a chariot stood harnessed to thoroughbreds at a level crossroads, with a goad ready. Then a deft horse trainer, a master charioteer, might mount the chariot, taking the reins in his right hand and goad in the left. He’d drive out and back wherever he wishes, whenever he wishes. In the same way, when a mendicant has developed and cultivated mindfulness of the body, they become capable of realizing anything that can be realized by insight to which they extend the mind, in each and every case.
比丘們！猶如在平整地面的十字路口上如果有軛著駿馬的車輛住立，鞭子已放置，熟練的訓練師、馬的調御者登上後，他以左手握持繮繩，右手握持鞭子，能來去任何想要到的地方。同樣的，比丘們！凡任何身至念已修習、已多修習者，則他對任何使心轉向應該被證智作證的法，當有處的存在時，對以智證的作證，不論在哪裡，他都能夠達到見證。
「比丘們，就正如在平坦的廣場上，有一輛繫上良駒的馬車停在那裏，馬刺已經預備好。一位熟練的馴馬師登上了馬車，左手拿著繮繩，右手拿著馬刺，能隨心所欲地到處奔馳。「比丘們，同樣地，一位勤修身念的比丘，當有圓滿的修學作為基礎時，內心能導向證得各種無比智，親身得到多種智證。
Kāyagatāya, bhikkhave, satiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya dasānisaṃsā pāṭikaṅkhā.
You can expect ten benefits when mindfulness of the body has been cultivated, developed, and practiced, made a vehicle and a basis, kept up, consolidated, and properly implemented.
比丘們！當身至念已熟習、已修習、已多修習，作為車輛、作為基礎、已實行、成為習慣、善精勤時，十種利益應該可以被預期：[哪十個呢？]
「比丘們，如果一個人常常修習身念──多修習，慣常地修習，透徹地修習；著手修習，令它增長，令它圓滿──他可得到十種利益。這十種利益是什麼呢？
Aratiratisaho hoti, na ca taṃ arati sahati, uppannaṃ aratiṃ abhibhuyya viharati.
They prevail over desire and discontent, and live having mastered desire and discontent whenever they arose.
他成為不樂與樂的征服者，不樂不征服他，他打勝已生起的不樂後而住。
「克服不悅和愛喜，不被不悅所克服；能持續克服所生起的不悅。
Bhayabheravasaho hoti, na ca taṃ bhayabheravaṃ sahati, uppannaṃ bhayabheravaṃ abhibhuyya viharati.
“They prevail over fear and dread, and live having mastered fear and dread whenever they arose.
他成為恐怖與害怕的征服者，恐怖與害怕不征服他，他打勝已生起的恐怖與害怕後而住。
「克服恐懼和驚慌，不被恐懼和驚慌所克服；能持續克服所生起的恐懼和驚慌。
Khamo hoti sītassa uṇhassa jighacchāya pipāsāya ḍaṃsamakasavātātapasarīsapasamphassānaṃ duruttānaṃ durāgatānaṃ vacanapathānaṃ, uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsakajātiko hoti.
They endure cold, heat, hunger, and thirst; the touch of flies, mosquitoes, wind, sun, and reptiles; rude and unwelcome criticism; and put up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening.
他成為寒、暑、飢、渴，與虻、蚊、風、日、蛇的接觸，辱罵、誹謗的語法之忍耐者，已生起苦的、激烈的、猛烈的、辛辣的、不愉快的、不合意的、奪命的身體的感受之忍住者。
「能忍受寒、暑、飢、渴、虻、蚊、爬蟲，能忍受難聽、不受歡迎的說話方式，能忍受身體的不快感受、不悅感受、強烈痛苦、能致命的感受。
Catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī.
They get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty.
他成為[構成]增上心與在當生中為樂住處之四[種]禪的隨欲獲得者、不困難獲得者、無困難獲得者。
「很容易便能得到初、二、三、四禪的增上心，當下體會當中的快樂。
So anekavihitaṃ iddhividhaṃ paccānubhoti. Ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti, āvibhāvaṃ ... pe ... yāva brahmalokāpi kāyena vasaṃ vatteti.
They wield the many kinds of psychic power: multiplying themselves and becoming one again ... They control the body as far as the Brahmā realm.
他經驗各種神通：有了一個後變成多個，有了多個後變成一個；現身、⋯⋯ (中略) 以身體自在行進直到梵天世界。
「能施展各種神通：能由一人化身多人，由多人回復一人；能隨意顯現，隨意隱沒；能穿越圍欄、牆壁、大山有如穿越空間那樣沒有阻礙；能從大地進出有如在水中進出那樣；能在水上行走有如走在地上那樣不會沉沒；能盤腿而坐，有如鳥兒那樣飛上天空；能以手掌觸摸宏偉的日月；能親身前往梵世間。
Dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca, ye dūre santike ca ... pe ....
With clairaudience that is purified and superhuman, they hear both kinds of sounds, human and divine, whether near or far. ...
他以清淨、超越人的天耳界，聽見天與人二者不論是遠、是近的聲音。
「能施展清淨及超於常人的天耳，能聽到天和人兩種聲音，能聽到遠處和近處的聲音。
Parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāti. Sarāgaṃ vā cittaṃ ‘sarāgaṃ cittan’ti pajānāti, vītarāgaṃ vā cittaṃ ... pe ... sadosaṃ vā cittaṃ ... vītadosaṃ vā cittaṃ ... samohaṃ vā cittaṃ ... vītamohaṃ vā cittaṃ ...
They understand the minds of other beings and individuals, having comprehended them with their own mind. ...
他以心熟知心後，了知其他眾生、其他個人：有貪的心了知為『有貪的心』，離貪的心⋯⋯ (中略) 有瞋的心⋯⋯離瞋的心⋯⋯有癡的心⋯⋯離癡的心⋯⋯
「能清楚知道其他人、其他眾生的心：有貪欲的心知道是有貪欲的心，沒有貪欲的心知道是沒有貪欲的心；有瞋恚的心知道是有瞋恚的心，沒有瞋恚的心知道是沒有瞋恚的心；有愚癡的心知道是有愚癡的心，沒有愚癡的心知道是沒有愚癡的心；
... saṅkhittaṃ vā cittaṃ ... vikkhittaṃ vā cittaṃ ... mahaggataṃ vā cittaṃ ... amahaggataṃ vā cittaṃ ... sauttaraṃ vā cittaṃ ... anuttaraṃ vā cittaṃ ... samāhitaṃ vā cittaṃ ... asamāhitaṃ vā cittaṃ ... vimuttaṃ vā cittaṃ ... avimuttaṃ vā cittaṃ ‘avimuttaṃ cittan’ti pajānāti.
...
收斂的心⋯⋯散亂的心⋯⋯廣大的心⋯⋯未廣大的心⋯⋯更上的心⋯⋯無更上的心⋯⋯得定的心⋯⋯未得定的心⋯⋯已解脫的心⋯⋯未解脫的心了知為『未解脫的心』。
集中的心知道是集中的心，不集中的心知道是不集中的心；廣大的心知道是廣大的心，不廣大的心知道是不廣大的心；高尚的心知道是高尚的心，不高尚的心知道是不高尚的心；有定的心知道是有定的心，沒有定的心知道是沒有定的心；解脫的心知道是解脫的心，不解脫的心知道是不解脫的心。
So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo ... pe ...
They recollect many kinds of past lives, with features and details.
他回憶起許多前世住處，即：一生、二生、⋯⋯ (中略) ⋯⋯
「能憶起過去無數生的事情：不論一生、兩生、三生、百生、千生、百千生，不論無數的成劫、無數的壞劫、無數的成壞劫──
...iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.
...
⋯⋯像這樣，他回憶起許多前世住處有這樣的行相與境遇。
──在那一生之中是什麼姓名，什麼種族，什麼種姓，吃什麼食物，體會什麼苦與樂，壽命有多長，死後又投生到另一生；而在另一生之中又是什麼姓名，什麼種族，什麼種姓，吃什麼食物，體會什麼苦與樂，壽命有多長，死後又再投生到另一生。能憶起過去無數生的生活方式和生活細節。
Dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti.
With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.
他以清淨、超越人的天眼，看見當眾生死時、往生時，在下劣、勝妙，美、醜，幸、不幸中，了知眾生依業流轉。
「能施展清淨及超於常人的天眼，看見眾生怎樣死後再次投生；知道不同的業使眾生在上等或下等、高種姓或低種姓、善趣或惡趣的地方投生。
Āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.
They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.
他以諸煩惱的滅盡，以證智自作證後，在當生中進入後住於無煩惱的心解脫、慧解脫。
「能清除各種漏，現生以無比智來體證無漏、心解脫、慧解脫。
Kāyagatāya, bhikkhave, satiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya ime dasānisaṃsā pāṭikaṅkhā”ti.
You can expect these ten benefits when mindfulness of the body has been cultivated, developed, and practiced, made a vehicle and a basis, kept up, consolidated, and properly implemented.”
比丘們！當身至念已熟習、已修習、已多修習，作為車輛、作為基礎、已實行、成為習慣、善精勤時，十種利益應該可以被預期。」
「比丘們，如果一個人常常修習身念──多修習，慣常地修習，透徹地修習；著手修習，令它增長，令它圓滿──他可得到這十種利益。」
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.
這就是世尊所說，那些悅意的比丘歡喜世尊所說。
世尊說了以上的話後，比丘對世尊的說話心感高興，滿懷歡喜。