From:
中阿含經 81 Medium Discourses 81
念身經 Mindfulness of Body
我聞如是。 Thus I have heard:
一時佛遊鴦祇國中。 One time, the Buddha traveled to the country of Aṅga with a large group of monks.
與大比丘衆倶往詣阿和那揵尼住處。 They went to Āpaṇa and stayed at Kaineya’s residence.
爾時世尊過夜平旦著衣持鉢入。阿和那而行乞食。 After the night passed and the sun rose, the Bhagavān put on his robe and took his bowl into Āpaṇa to solicit alms.
食訖中後收擧衣鉢澡洗手足。以尼師檀著於肩上往詣一林。 When his meal was finished, he put away his robe and bowl, washed his hands and feet, put his sitting mat over his shoulder, and went into a grove in the afternoon.
入彼林中至一樹下。敷尼師檀。結跏趺坐。 Going into that grove, he spread out his sitting mat under a tree and sat cross-legged there.
爾時衆多比丘於中食後。集坐講堂共論此事。 At the time, a large group of monks had gathered in the discussion hall after the midday meal, and they were conversing about this topic:
諸賢。世尊甚奇甚特。 “Good men, the Bhagavān is rare and extraordinary.
修習念身。分別廣布 He cultivates mindfulness of body and discerns and disseminates it.
極知極觀。極修習極護治。 He has the highest knowledge, highest observation, highest cultivation, and highest discipline.
善具善行在一心中。佛説念身有大果報。得眼有目見第一義。 Well-perfected in good conduct and residing in a unified mind, the Buddha teaches that mindfulness of body has great rewards and attains the vision and eyes to see the supreme truth.”
爾時世尊在於宴坐以淨天耳出過於人。聞諸比丘 Just then, the Bhagavān was sitting in repose and used the divine ear that transcends that of humans to hear the monks gathered in the discussion hall.
於中食後。集坐講堂共論此事。 After the midday meal, they were conversing about this topic:
諸賢。世尊甚奇甚特。 “Good men, the Bhagavān is rare and extraordinary.
修習念身。分別廣布 He cultivates mindfulness of body and discerns and disseminates it.
極知極觀。極修習極護治。 He has the highest knowledge, highest observation, highest cultivation, and highest discipline.
善具善行在一心中。佛説念身有大果報。得眼有目見第一義。 Well-perfected in good conduct and residing in a unified mind, the Buddha teaches that mindfulness of body has great rewards and attains the vision and eyes to see the supreme truth.”
世尊聞已則於晡時從宴坐起。往詣講堂比丘衆前敷座而坐。 After hearing this, the Bhagavān then got up from his repose in the afternoon, went to the discussion hall, prepared his seat in front of the monks, and sat down.
爾時世尊告諸比丘。 It was then that the Bhagavān addressed the monks,
汝等向共論何事耶 “What topic have you been discussing together?
以何事故集坐講堂。 What was the reason you gathered here in the discussion hall?”
時諸比丘白曰 The monks said,
世尊。我等諸比丘於中食後。集坐講堂共論此事。 “Bhagavān, we monks gathered here in the discussion hall after the midday meal to discuss this topic:
諸賢。世尊。甚奇甚特。 ‘Good men, the Bhagavān is rare and extraordinary.
修習念身。分別廣布 He cultivates mindfulness of body and discerns and disseminates it.
極知極觀。極修習極護治。 He has the highest knowledge, highest observation, highest cultivation, and highest discipline.
善具善行在一心中。佛説念身有大果報。得眼有目見第一義。 Well-perfected in good conduct and residing in a unified mind, the Buddha teaches that mindfulness of body has great rewards and attains the vision and eyes to see the supreme truth.’
世尊。我等向共論如此事。 Bhagavān, we’ve been discussing this topic together.
以此事故集坐講堂。 This was the reason we gathered here in the discussion hall.”
世尊復告諸比丘曰。 The Bhagavān again addressed the monks,
云何我説修習念身。分別廣布 “How do I teach the cultivation of mindfulness of body and discern and disseminate it?
得大果報。 What great rewards does it attain?”
時諸比丘白世尊曰。 The monks then said to the Bhagavān,
世尊爲法本世尊爲法主。法由世尊。 “The Bhagavān is the Dharma root, the Bhagavān is the Dharma lord, and the Dharma comes from the Bhagavān.
惟願説之。 May it please him to discuss it.
我等聞已得廣知義。 After hearing it, we’ll get a detailed knowledge of its meaning.”
佛便告曰。 The Buddha then told them,
汝等諦聽善思念之。 “Listen closely, and well consider it.
我當爲汝分別其義。 I will discern its meaning for you.”
時諸比丘受教而聽。 The monks then accepted the teaching and listened.
佛言。 The Buddha said,
云何比丘修習念身。 “How does a monk cultivate mindfulness of body?
比丘者行則知行 A monk walks and knows he’s walking.
住則知住。坐則知坐臥則知臥。 He stands and knows he’s standing, sits and knows he’s sitting, and lies down and knows he’s lying down.
眠則知眠。寤則知寤。眠寤則知眠寤。 He sleeps and knows he’s sleeping, wakes and knows he’s waking, and he sleeps and wakes and knows he has slept and woke up.
如是比丘隨其身行。便知上如眞。 “Thus, a monk follows his physical actions, knowing the above as it truly is.
彼若如是在遠離獨住。心無放逸 If he thus goes into seclusion and lives alone, his thoughts aren’t careless.
修行精勤。斷心諸患而得定心。 He cultivates diligence, stops mental disturbances, and attains a concentrated state of mind.
得定心已則知上如眞。 After attaining a concentrated state of mind, he then knows the above as it truly is.
是謂比丘修習念身。 This is called a monk who cultivates mindfulness of body.
復次比丘修習念身。 “Furthermore, a monk cultivates mindfulness of body.
比丘者正知出入善觀分別屈伸低仰 That monk correctly knows that he’s exiting and entering, and he well observes and discerns that he’s bending and stretching high and low.
儀容庠序。善著僧伽梨及諸衣鉢。 His manner is peaceful, and he wears his outer and other robes and carries his bowl well.
行住坐臥眠寤語默。皆正知之。 He’s correctly aware when walking, standing, sitting, lying, sleeping, waking, speaking, and being silent.
如是比丘隨其身行便知上如眞。 “Thus, a monk follows his physical actions, knowing the above as it truly is.
彼若如是在遠離獨住。心無放逸 If he thus goes into seclusion and lives alone, his thoughts aren’t careless.
修行精勤。斷心諸患而得定心。 He cultivates diligence, stops mental disturbances, and attains a concentrated state of mind.
得定心已則知上如眞。 After attaining a concentrated state of mind, he then knows the above as it truly is.
是謂比丘修習念身。 This is called a monk who cultivates mindfulness of body.
復次比丘修習念身。 “Furthermore, a monk cultivates mindfulness of body.
比丘者生惡不善念。 That monk produces mindfulness of what’s bad and unwholesome.
以善法念治斷滅止 He subdues and extinguishes it with mindfulness of what’s good.
猶木工師木工弟子。彼持墨繩用拼於木。則以利斧斫治令直。 He’s like a carpenter or a carpenter’s apprentice who ties wood together with a cord and then chops off the excess with a sharp ax to make a straight [edge].
如是比丘生惡不善念。以善法念治斷滅止。 Thus, the monk produces mindfulness of what’s bad and unwholesome, and he subdues and extinguishes it with mindfulness of what’s good.
如是比丘隨其身行便知上如眞。 “Thus, a monk follows his physical actions, knowing the above as it truly is.
彼若如是在遠離獨住。心無放逸 If he thus goes into seclusion and lives alone, his thoughts aren’t careless.
修行精勤。斷心諸患而得定心。 He cultivates diligence, stops mental disturbances, and attains a concentrated state of mind.
得定心已則知上如眞 After attaining a concentrated state of mind, he then knows the above as it truly is.
是謂比丘修習念身。 This is called a monk who cultivates mindfulness of body.
復次比丘修習念身。 “Furthermore, a monk cultivates mindfulness of body.
比丘者齒齒相著舌逼上齶。以心治心治斷滅止。 That monk puts his teeth together, presses his tongue up against his palate, and uses his mind to govern his thoughts, subduing and extinguishing them.
猶二力士捉一羸人。 It’s like when two strong men arrest a weak man.
處處旋捉自在打鍛。 They go from place to place holding, controlling, and disciplining him.
如是比丘齒齒相著舌逼上齶。以心治心治斷滅止。 Thus, that monk puts his teeth together, presses his tongue against his palate, and uses his mind to govern his thoughts, subduing and extinguishing them.
如是比丘。隨其身行便知上如眞。 “Thus, a monk follows his physical actions, knowing the above as it truly is.
彼若如是在遠離獨住。心無放逸 If he thus goes into seclusion and lives alone, his thoughts aren’t careless.
修行精勤斷心諸患而得定心。 He cultivates diligence, stops mental disturbances, and attains a concentrated state of mind.
得定心已則知上如眞。 After attaining a concentrated state of mind, he then knows the above as it truly is.
是謂比丘修習念身。 This is called a monk who cultivates mindfulness of body.
復次比丘修習念身。 “Furthermore, a monk cultivates mindfulness of body.
比丘者念入息即知念入息。 That monk is mindful of inhaling and knows he’s mindful of inhaling.
念出息即知念出息。 He’s mindful of exhaling and knows he’s mindful of exhaling.
入息長即知入息長。 He inhales long and knows he’s inhaling long.
出息長即知出息長。 He exhales long and knows he’s exhaling long.
入息短即知入息短。 He inhales short and knows he’s inhaling short.
出息短即知出息短。 He exhales short and knows that he’s exhaling short.
學一切身息入。學一切身息出。 He trains while inhaling with his whole body and trains while exhaling with his whole body.
學止身行息入。學止口行息出。 He trains while calming physical action as he inhales and trains while calming verbal action as he exhales.
如是比丘隨其身行便知上如眞。 “Thus, a monk follows his physical actions, knowing the above as it truly is.
彼若如是在遠離獨住。心無放逸 If he thus goes into seclusion and lives alone, his thoughts aren’t careless.
修行精勤。斷心諸患而得定心。 He cultivates diligence, stops mental disturbances, and attains a concentrated state of mind.
得定心已則知上如眞。 After attaining a concentrated state of mind, he then knows the above as it truly is.
是謂比丘修習念身。 This is called a monk who cultivates mindfulness of body.
復次比丘修習念身。 “Furthermore, a monk cultivates mindfulness of body.
比丘者離生喜樂漬身潤澤 That monk’s body is wet and moistened by joy and happiness that arises from seclusion.
普遍充滿於此身中。 It thoroughly fills what’s in his body.
離生喜樂無處不遍。 There’s nowhere that that joy and happiness that arises from seclusion doesn’t reach.
猶工浴人器盛澡豆水和成摶 It’s like when a bath worker fills a dish with soap and mixes it with water to make a ball.
水漬潤澤。普遍充滿 The water wets, moistens, and thoroughly fills it.
無處不周。 There’s nowhere that it doesn’t reach.
如是比丘離生喜樂漬身潤澤 Thus, a monk’s body is wet and moistened by joy and happiness that arises from seclusion.
普遍充滿於此身中。 It thoroughly fills what’s in his body.
離生喜樂無處不遍 There’s nowhere that that joy and happiness that arises from seclusion doesn’t reach.
如是比丘隨其身行便知上如眞。 “Thus, a monk follows his physical actions, knowing the above as it truly is.
彼若如是在遠離獨住。心無放逸 If he thus goes into seclusion and lives alone, his thoughts aren’t careless.
修行精勤。斷心諸患而得定心。 He cultivates diligence, stops mental disturbances, and attains a concentrated state of mind.
得定心已則知上如眞。 After attaining a concentrated state of mind, he then knows the above as it truly is.
是謂比丘修習念身。 This is called a monk who cultivates mindfulness of body.
復次比丘修習念身。 “Furthermore, a monk cultivates mindfulness of body.
比丘者定生喜樂漬身潤澤。 That monk’s body is wet and moistened by joy and happiness that arises from concentration.
普遍充滿於此身中。 It thoroughly fills what’s in his body.
定生喜樂無處不遍。 There’s nowhere that that joy and happiness that arises from concentration doesn’t reach.
猶如山泉極淨澄清充滿盈流。 It’s like a mountain spring that fills to overflowing with the purest and clearest water.
四方水來無縁得入。 On all four sides, there’s nowhere [more] water can enter.
即彼泉底水自涌出盈流於外。漬山潤澤。普遍充滿 From the bottom of that spring, the water spontaneously wells up and flows out to wet and moisten the mountain and thoroughly fill it.
無處不周。 There’s nowhere that it doesn’t reach.
如是比丘。定生喜樂漬身潤澤。 Thus, a monk’s body is wet and moistened by the joy and happiness that arises from concentration.
普遍充滿於此身中 It thoroughly fills what’s in his body.
定生喜樂無處不遍。 There’s nowhere that that joy and happiness that arises from concentration doesn’t reach.
如是比丘隨其身行便知上如眞。 “Thus, a monk follows his physical actions, knowing the above as it truly is.
彼若如是在遠離獨住。心無放逸 If he thus goes into seclusion and lives alone, his thoughts aren’t careless.
修行精勤。斷心諸患而得定心。 He cultivates diligence, stops mental disturbances, and attains a concentrated state of mind.
得定心已則知上如眞。 After attaining a concentrated state of mind, he then knows the above as it truly is.
是謂比丘修習念身。 This is called a monk who cultivates mindfulness of body.
復次。比丘修習念身。 “Furthermore, a monk cultivates mindfulness of body.
比丘者。無喜生樂漬身潤澤。 That monk’s body is wet and moistened by happiness that arises from the absence of joy.
普遍充滿於此身中。 It thoroughly fills what’s in his body.
無喜生樂無處不遍。 There’s nowhere that that happiness that arises from the absence of joy doesn’t reach.
猶青蓮華紅赤白蓮。水生水長 It’s like the blue lotus and the red and white lotuses, which are born from water and grow in water.
在於水底。根莖華葉悉漬潤澤。 At the water’s bottom, their roots, stems, flowers, and leaves are all wet and moistened.
普遍充滿無處不周。 They are thoroughly filled, and there's nowhere that the water doesn’t reach.
如是比丘無喜生樂漬身潤澤。 Thus, the monk’s body is wet and moistened by happiness that arises from the absence of joy.
普遍充滿於此身中。 It thoroughly fills what’s in his body.
無喜生樂無處不遍。 There’s nowhere that that happiness that arises from the absence of joy doesn’t reach.
如是比丘隨其身行便知上如眞。 “Thus, a monk follows his physical actions, knowing the above as it truly is.
彼若如是在遠離獨住。心無放逸 If he thus goes into seclusion and lives alone, his thoughts aren’t careless.
修行精勤。斷心諸患而得定心。 He cultivates diligence, stops mental disturbances, and attains a concentrated state of mind.
得定心已則知上如眞。 After attaining a concentrated state of mind, he then knows the above as it truly is.
是謂比丘修習念身。 This is called a monk who cultivates mindfulness of body.
復次比丘修習念身。 “Furthermore, a monk cultivates mindfulness of body.
比丘者於此身中以清淨心。意解遍滿成就遊。 What’s in that monk’s body is filled with the accomplishment of the mental freedom of a pure mind.
於此身中以清淨心無處不遍。 There’s nowhere in his body that that pure mind doesn’t reach.
猶有一人被七肘衣或八肘衣。 He’s like a person wearing a seven- or eight-cubit robe.
從頭至足於此身體無處不覆。 From head to toe, there’s no part of his body that isn’t covered.
如是比丘於此身中以清淨心意解遍滿成就遊。 Thus, what’s in that monk’s body is filled with the accomplishment of the mental freedom of a pure mind.
於此身中以清淨心無處不遍。 There’s nowhere in his body that that pure mind doesn’t reach.
如是比丘隨其身行便知上如眞。 “Thus, a monk follows his physical actions, knowing the above as it truly is.
彼若如是在遠離獨住。心無放逸 If he thus goes into seclusion and lives alone, his thoughts aren’t careless.
修行精勤。斷心諸患而得定心。 He cultivates diligence, stops mental disturbances, and attains a concentrated state of mind.
得定心已則知上如眞。 After attaining a concentrated state of mind, he then knows the above as it truly is.
是謂比丘修習念身。 This is called a monk who cultivates mindfulness of body.
復次比丘修習念身。 “Furthermore, a monk cultivates mindfulness of body.
比丘者念光明想 That monk is mindful of the perception of light.
善受善持善意所念 That mindfulness is well-acquired, well-maintained, and well-intended.
如前後亦然。 As before, it’s likewise afterward.
如後前亦然 As after, it’s likewise beforehand.
如晝夜亦然。 As during the day, it’s likewise at night.
如夜晝亦然。 As during the night, it’s likewise during daytime.
如下上亦然。 As below, it’s likewise above.
如上下亦然。 As above, it’s likewise below.
如是不顛倒。心無有纒 Thus, he isn’t mistaken, and his mind has no fetters.
修光明心。心終不爲闇之所覆。 He cultivates a radiant mind, and his mind is never covered by darkness.
如是比丘隨其身行便知上如眞。 “Thus, a monk follows his physical actions, knowing the above as it truly is.
彼若如是在遠離獨住。心無放逸 If he thus goes into seclusion and lives alone, his thoughts aren’t careless.
修行精勤。斷心諸患而得定心。 He cultivates diligence, stops mental disturbances, and attains a concentrated state of mind.
得定心已則知上如眞。 After attaining a concentrated state of mind, he then knows the above as it truly is.
是謂比丘修習念身。 This is called a monk who cultivates mindfulness of body.
復次比丘修習念身。 “Furthermore, a monk cultivates mindfulness of body.
比丘者觀相善受善持善意所念。 That monk observes appearances, and that mindfulness is well-acquired, well-maintained, and well-intended.
猶如有人坐觀臥人臥觀坐人。 He’s like a person sitting and observing someone lying down or lying down and observing someone sitting.
如是比丘觀相善受善持善意所念。 Thus, the monk observes appearances, and that mindfulness is well-acquired, well-maintained, and well-intended.
如是比丘。隨其身行便知上如眞。 “Thus, a monk follows his physical actions, knowing the above as it truly is.
彼若如是在遠離獨住。心無放逸 If he thus goes into seclusion and lives alone, his thoughts aren’t careless.
修行精勤。斷心諸患而得定心。 He cultivates diligence, stops mental disturbances, and attains a concentrated state of mind.
得定心已則知上如眞。 After attaining a concentrated state of mind, he then knows the above as it truly is.
是謂比丘修習念身。 This is called a monk who cultivates mindfulness of body.
復次比丘修習念身。 “Furthermore, a monk cultivates mindfulness of body.
比丘者此身隨住隨其好惡。從頭至足 That monk follows this body’s loveliness and ugliness from head to toe according to its abiding.
觀見種種不淨充滿。 He observes the various ways it’s filled with impurities.
謂此身中有髮毛爪齒麁細薄膚皮肉筋骨心腎肝肺大腸小腸脾胃搏糞腦及腦根涙汗涕唾膿血肪髓涎膽小便。 That is, in this body there’s beard, hair, nails, teeth, coarse, fine, and thin skin, flesh, tendons, bones, heart, kidneys, liver, lungs, large and small intestines, spleen, stomach, dung, brain and spine, tears, sweat, phlegm, pus, blood, fat, marrow, saliva, bile, and urine.
猶以器盛若干種子。有目之士 He’s like a man with eyes to look at a container full of various seeds.
悉見分明。謂稻粟種大麥小麥大小麻豆。菘菁芥子。 He discerns them clearly as rice, millet, barley, wheat, large and small sesame, oilseed, and mustard seed.
如是比丘。此身隨住隨其好惡。從頭至足 Thus, the monk follows this body’s loveliness and ugliness from head to toe according to its abiding.
觀見種種不淨充滿。 He observes the various ways it’s filled with impurities.
謂此身中有髮毛爪齒麁細薄膚。皮肉筋骨心腎肝肺。大腸小腸脾胃摶糞腦及腦根。涙汗涕唾膿血肪髓涎膽小便。 That is, in this body there’s beard, hair, nails, teeth, coarse, fine, and thin skin, flesh, tendons, bones, heart, kidneys, liver, lungs, large and small intestines, spleen, stomach, dung, brain and spine, tears, sweat, phlegm, pus, blood, fat, marrow, saliva, bile, and urine.
如是比丘隨其身行便知上如眞。 “Thus, a monk follows his physical actions, knowing the above as it truly is.
彼若如是在遠離獨住。心無放逸 If he thus goes into seclusion and lives alone, his thoughts aren’t careless.
修行精勤。斷心諸患而得定心。 He cultivates diligence, stops mental disturbances, and attains a concentrated state of mind.
得定心已則知上如眞。 After attaining a concentrated state of mind, he then knows the above as it truly is.
是謂比丘修習念身 This is called a monk who cultivates mindfulness of body.
復次比丘修習念身。 “Furthermore, a monk cultivates mindfulness of body.
比丘者觀身諸界。 That monk observes the body’s elements:
我此身中有地界水界火界風界空界識界。 ‘In this body of mine, there’s the element of earth, element of water, element of fire, element of air, element of space, and element of consciousness.’
猶如屠兒殺牛。剥皮布於地上分作六段。 It’s like a butcher’s son who slaughters a cow, skins it, spreads its hide on the ground, and divides it into six pieces.
如是比丘觀身諸界。 Thus, the monk observes the elements of his body:
我此身中地界水界火界風界空界識界。 ‘In this body of mine, there’s the element of earth, element of water, element of fire, element of air, element of space, and element of consciousness.’
如是比丘。隨其身行便知上如眞。 “Thus, a monk follows his physical actions, knowing the above as it truly is.
彼若如是在遠離獨住。心無放逸 If he thus goes into seclusion and lives alone, his thoughts aren’t careless.
修行精勤。斷心諸患而得定心。 He cultivates diligence, stops mental disturbances, and attains a concentrated state of mind.
得定心已則知上如眞。 After attaining a concentrated state of mind, he then knows the above as it truly is.
是謂比丘修習念身。 This is called a monk who cultivates mindfulness of body.
復次比丘。修習念身。 “Furthermore, a monk cultivates mindfulness of body.
比丘者觀彼死屍或一二日至六七日。 That monk observes a dead corpse, whether one, two … six, or seven days old.
烏鴟所啄豺狗所食。火燒埋地悉腐爛壞 It’s been pecked by crows and kites, eaten by wolves and dogs, burned, or buried in the ground, and it’s thoroughly rotted and decayed.
見已自比。 He compares himself to what he’s seen:
今我此身亦復如是。倶有此法終不得離。 ‘Now, this body of mine will be likewise. Both have this principle; it’ll never escape this.’
如是比丘隨其身行便知上如眞。 “Thus, a monk follows his physical actions, knowing the above as it truly is.
彼若如是在遠離獨住。心無放逸 If he thus goes into seclusion and lives alone, his thoughts aren’t careless.
修行精勤。斷心諸患而得定心。 He cultivates diligence, stops mental disturbances, and attains a concentrated state of mind.
得定心已則知上如眞。 After attaining a concentrated state of mind, he then knows the above as it truly is.
是謂比丘修習念身。 This is called a monk who cultivates mindfulness of body.
復次比丘修習念身。 “Furthermore, a monk cultivates mindfulness of body.
比丘者如本見息道骸骨青色腐爛食半骨鎖在地。 That monk sees as before a skeleton that’s bluish, rotted, half-eaten, or just bones on the ground at a charnel ground.
見已自比。 He compares himself to what he’s seen:
今我此身亦復如是。倶有此法終不得離。 ‘Now, this body of mine will be likewise. Both have this principle; it’ll never escape this.’
如是比丘隨其身行便知上如眞。 “Thus, a monk follows his physical actions, knowing the above as it truly is.
彼若如是在遠離獨住。心無放逸 If he thus goes into seclusion and lives alone, his thoughts aren’t careless.
修行精勤。斷心諸患而得定心。 He cultivates diligence, stops mental disturbances, and attains a concentrated state of mind.
得定心已則知上如眞。 After attaining a concentrated state of mind, he then knows the above as it truly is.
是謂比丘修習念身。 This is called a monk who cultivates mindfulness of body.
復次比丘修習念身。 “Furthermore, a monk cultivates mindfulness of body.
比丘者如本見息道離皮肉血唯筋相連。 That monk as before sees skin, flesh, and blood removed [from the bones] with only sinews connecting them at a charnel ground.
見已自比。 He compares himself to what he’s seen:
今我此身亦復如是。倶有此法終不得離。 ‘Now, this body of mine will be likewise. Both have this principle; it’ll never escape this.’
如是比丘隨其身行便知上如眞。 “Thus, a monk follows his physical actions, knowing the above as it truly is.
彼若如是在遠離獨住。心無放逸 If he thus goes into seclusion and lives alone, his thoughts aren’t careless.
修行精勤。斷心諸患而得定心。 He cultivates diligence, stops mental disturbances, and attains a concentrated state of mind.
得定心已則知上如眞。 After attaining a concentrated state of mind, he then knows the above as it truly is.
是謂比丘修習念身。 This is called a monk who cultivates mindfulness of body.
復次比丘修習念身。 “Furthermore, a monk cultivates mindfulness of body.
比丘者如本見息道骨節解散散在諸方。 That monk as before sees bones with sinews removed and scattered in different directions at a charnel ground:
足骨膊骨髀骨臗骨。脊骨肩骨頸骨髑髏骨 Foot bones, leg bones, thigh bones, hip bones, back bones, shoulder bones, neck bones, and skull bones.
各在異處。 Each is lying in a different place.
見已自比。 He compares himself to what he’s seen:
今我此身亦復如是。倶有此法終不得離。 ‘Now, this body of mine will be likewise. Both have this principle; it’ll never escape this.’
如是比丘隨其身行便知上如眞。 “Thus, a monk follows his physical actions, knowing the above as it truly is.
彼若如是在遠離獨住。心無放逸 If he thus goes into seclusion and lives alone, his thoughts aren’t careless.
修行精勤。斷心諸患而得定心。 He cultivates diligence, stops mental disturbances, and attains a concentrated state of mind.
得定心已則知上如眞。 After attaining a concentrated state of mind, he then knows the above as it truly is.
是謂比丘修習念身。 This is called a monk who cultivates mindfulness of body.
復次比丘修習念身。 “Furthermore, a monk cultivates mindfulness of body.
比丘者如本見息道骨白如螺。青猶鴿色赤若血塗 That monk as before sees bones at a charnel ground as white as seashells, blue like a pigeon, or red like smeared blood.
腐壞碎末。 They are decayed, broken, and reduced to dust.
見已自比。 He compares himself to what he’s seen:
今我此身亦復如是。倶有此法終不得離。 ‘Now, this body of mine will be likewise. Both have this principle; it’ll never escape this.’
如是比丘隨其身行便知上如眞。 “Thus, a monk follows his physical actions, knowing the above as it truly is.
彼若如是在遠離獨住。心無放逸 If he thus goes into seclusion and lives alone, his thoughts aren’t careless.
修行精勤。斷心諸患而得定心。 He cultivates diligence, stops mental disturbances, and attains a concentrated state of mind.
得定心已則知上如眞。 After attaining a concentrated state of mind, he then knows the above as it truly is.
是謂比丘修習念身。 This is called a monk who cultivates mindfulness of body.
若有如是修習念身如是廣布者。彼諸善法盡在其中。謂道品法也。 “If someone thus cultivates mindfulness of body and thus disseminates it, good qualities will be fully present in them, which are the factors of the path.
若彼有心意解遍滿。猶如大海彼諸小河盡在海中。 If their mind is filled with mental freedom, it’s like the ocean in which all the small streams are present.
若有如是修習念身如是廣布者。彼諸善法盡在其中。謂道品法也。 If someone thus cultivates mindfulness of body and thus disseminates it, good qualities will be fully present in them, which are the factors of the path.
若有沙門梵志。不正立念身遊行少心者。彼爲魔波旬伺求其便必能得也。 “If there’s an ascetic or priest who doesn’t correctly establish mindfulness of body and travels around with little thought, then Māra Pāpīyān can surely get an advantage over them.
所以者何。 Why is that?
彼沙門梵志空無念身故。 It’s because that ascetic or priest is empty and lacks mindfulness of body.
猶如有瓶中空無水正安著地。 They’re like a clay pot that’s empty and lacks water when it’s correctly placed [upright] on the ground.
若人持水來瀉瓶中。於比丘意云何。 If someone were to bring water and pour it into the pot, what do you monks think?
彼瓶如是當受水不。 Will that pot thus accept the water?”
比丘答曰。 The monks answered,
受也世尊。 “It would accept it, Bhagavān.
所以者何。 Why is that?
彼空無水。正安著地 It’s empty and lacks water, and it’s correctly placed [upright] on the ground.
是故必受。 It therefore will surely accept it.”
如是若有沙門梵志。不正立念身遊行少心者。彼爲魔波旬伺求其便必能得也。 “Thus, if an ascetic or priest doesn’t correctly establish mindfulness of body and travels around with little thought, then Māra Pāpīyān can surely get an advantage over them.
所以者何。 Why is that?
彼沙門梵志空無念身故。 That ascetic or priest is empty and lacks mindfulness of body.
若有沙門梵志。正立念身遊行無量心者。彼爲魔波旬伺求其便終不能得。 “If an ascetic or priest correctly establishes mindfulness of body and travels around with measureless thought, then Māra Pāpīyān will never get an advantage over them.
所以者何。 Why is that?
彼沙門梵志不空有念身故。 That ascetic or priest isn’t empty and has mindfulness of body.
猶如有瓶水滿其中正安著地。 They’re like a clay pot that’s full of water and correctly placed [upright] on the ground.
若人持水來瀉瓶中。於比丘意云何。 If someone were to bring water and pour it into the clay pot, what do you monks think?
彼瓶如是復受水不。 Would that clay pot accept more water?”
比丘答曰。 The monks answered,
不也世尊。 “No, Bhagavān.
所以者何。 Why is that?
彼瓶水滿正安著地是故不受。 The pot is full of water and correctly placed [upright] on the ground.
如是若有沙門梵志。有正立念身遊行無量心者。彼爲魔波旬伺求其便終不能得。 “Thus, if an ascetic or priest correctly establishes mindfulness of body and travels around with measureless thought, then Māra Pāpīyān will never get an advantage over them.
所以者何。 Why is that?
彼沙門梵志不空有念身故。 That ascetic or priest isn’t empty and has mindfulness of body.
若有沙門梵志。不正立念身遊行少心者。彼爲魔波旬伺求其便必能得也。 “If an ascetic or priest doesn’t correctly establish mindfulness of body and travels around with little thought, then Māra Pāpīyān can surely get an advantage over them.
所以者何。 Why is that?
彼沙門梵志。空無念身故。 That ascetic or priest is empty and lacks mindfulness of body.
猶如力士以大重石擲淖泥中。 He’s like a strong man who throws a huge, heavy stone into a mudhole.
於比丘意云何。 Monks, what do you think?
泥爲受不。 Would the mud accept it?”
比丘答曰。 The monks answered,
受也世尊。 “It would accept it, Bhagavān.
所以者何。 Why is that?
泥淖石重。 A heavy stone sinks in mud.
是故必受。 It therefore would accept it.”
如是若有沙門梵志。不正立念身遊行少心者。彼爲魔波旬伺求其便必能得也。 “Thus, if an ascetic or priest doesn’t correctly establish mindfulness of body and travels around with little thought, then Māra Pāpīyān can surely get an advantage over them.
所以者何。 Why is that?
彼沙門梵志空無念身故。 That ascetic or priest is empty and lacks mindfulness of body.
若有沙門梵志正立念身遊行無量心者。彼爲魔波旬伺求其便終不能得。 “If an ascetic or priest correctly establishes mindfulness of body and travels around with measureless thought, then Māra Pāpīyān will never get an advantage over them.
所以者何。 Why is that?
彼沙門梵志。不空有念身故。 That ascetic or priest isn’t empty and has mindfulness of body.
猶如力士以輕毛鞠擲平戸扇。 They’re like a strong man tossing a small ball against a flat door.
於比丘意云何。 Monks, what do you think?
彼爲受不。 Would it enter the door?”
比丘答曰。 The monks answered,
不也世尊 “No, Bhagavān.
所以者何。 Why is that?
毛鞠輕闡戸扇平立是故不受。 A small ball bounces off a door that’s standing upright.
如是若有沙門梵志。正立念身遊行無量心者。彼爲魔波旬伺求其便終不能得。 “Thus, if an ascetic or priest correctly establishes mindfulness of body and travels around with measureless thought, then Māra Pāpīyān will never get an advantage over them.
所以者何。 Why is that?
彼沙門梵志不空有念身故。 That ascetic or priest isn’t empty and has mindfulness of body.
若有沙門梵志。不正立念身遊行少心者。彼爲魔波旬伺求其便必能得也。 “If an ascetic or priest doesn’t correctly establish mindfulness of body and travels around with little thought, then Māra Pāpīyān can surely get an advantage over them.
所以者何。 Why is that?
彼沙門梵志空無念身故。 That ascetic or priest is empty and lacks mindfulness of body.
猶人求火以槁木爲母以燥鑚鑚。 They’re like someone seeking fire who considers dry wood to be its mother and rubs a dry stick into it.
於比丘意云何。 Monks, what do you think?
彼人如是爲得火不。 Would that person thus obtain fire?”
比丘答曰。 The monks replied,
得也世尊。 “They would obtain it, Bhagavān.
所以者何。 Why is that?
彼以燥鑚鑚於槁木。是故必得。 By rubbing a dry stick into dry wood, they’ll surely obtain it.”
如是若有沙門梵志。不正立念身遊行少心者。彼爲魔波旬伺求其便必能得也。 “Thus, if an ascetic or priest doesn’t correctly establish mindfulness of body and travels around with little thought, then Māra Pāpīyān can surely get an advantage over them.
所以者何。 Why is that?
彼沙門梵志空無念身故。 That ascetic or priest is empty and lacks mindfulness of body.
若有沙門梵志正立念身遊行無量心者。彼爲魔波旬伺求其便終不能得。 “If an ascetic or priest correctly establishes mindfulness of body and travels around with measureless thought, then Māra Pāpīyān will never get an advantage over them.
所以者何。 Why is that?
彼沙門梵志。不空有念身故。 That ascetic or priest isn’t empty and has mindfulness of body.
猶人求火以濕木爲母以濕鑚鑚。 He’s like someone seeking fire who considers wet wood to be its mother and rubs a wet stick into it.
於比丘意云何。 Monks, what do you think? ”
彼人如是爲得火不。 Would that person thus obtain fire?
比丘答曰。 The monks answered,
不也世尊。 “No, Bhagavān.
所以者何。 Why is that?
彼以濕鑚鑚於濕木。是故不得。 By rubbing a wet stick into wet wood, they won’t obtain it.”
如是若有沙門梵志。正立念身遊行無量心者。彼爲魔波旬伺求其便終不能得。 “Thus, if an ascetic or priest correctly establishes mindfulness of body and travels around with measureless thought, then Māra Pāpīyān will never get an advantage over them.
所以者何。 Why is that?
彼沙門梵志。不空有念身故。 That ascetic or priest isn’t empty and has mindfulness of body.
如是修習念身如是廣布者。當知有十八徳。 “Thus cultivating mindfulness of body and thus disseminating it should be known to have 18 virtues.
云何十八。 What are the 18?
比丘者能忍飢渇寒熱蚊虻蠅蚤風日所逼。惡聲 That monk can endure hunger, thirst, cold, heat, biting insects, stinging insects, the oppression of sun and wind, and terrible noises.
捶杖亦能忍之。 He can also endure being caned.
身遇諸疾極爲苦痛。至命欲絶諸不可樂皆能堪耐。 When he experiences ailments and extreme pain such that his life is about to end, he’s able to tolerate these discomforts.
如是修習念身。如是廣布者是謂第一徳。 This is the first virtue of someone who thus cultivates mindfulness of body and thus disseminates it.
復次比丘堪耐不樂。 “Furthermore, that monk tolerates unhappiness.
若生不樂心終不著。 If he becomes unhappy, his mind never attaches to it.
如是修習念身如是廣布者是謂第二徳。 This is the second virtue of someone who thus cultivates mindfulness of body and thus disseminates it.
復次比丘堪耐恐怖。 “Furthermore, that monk tolerates fear.
若生恐怖心終不著。 If he becomes frightened, his mind never attaches to it.
如是修習念身如是廣布者是謂第三徳。 This is the third virtue of someone who thus cultivates mindfulness of body and thus disseminates it.
復次比丘生三惡念。欲念恚念害念。 “Furthermore, a monk produces the three bad thoughts, which are thoughts of desire, thoughts of anger, and thoughts of harmfulness.
若生三惡念心終不著。 If these three bad thoughts arise, his mind never attaches to them.
如是修習念身如是廣布者是謂第四徳。 This is the fourth virtue of someone who thus cultivates mindfulness of body and thus disseminates it.
復次比丘。離欲離惡不善之法。至得第四禪成就遊。 “Furthermore, that monk parts with desire and parts with bad and unwholesome things … and attains the accomplishment of the fourth meditation.
如是修習念身。如是廣布者是謂第五至第八徳。 This is the fifth … eighth virtue of someone who thus cultivates mindfulness of body and thus disseminates it.
復次比丘三結已盡得須陀洹不墮惡法。 “Furthermore, once he has ended the three bonds, that monk becomes a stream entrant and doesn’t fall into bad states.
定趣正覺極受七有。 He’s certainly destined for right awakening and will experience at most seven existences.
天上人間七往來已而得苦際。 After seven rebirths up in heaven or among humans, he’ll reach the limit of suffering.
如是修習念身。如是廣布者是謂第九徳。 This is the ninth virtue of someone who thus cultivates mindfulness of body and thus disseminates it.
復次比丘三結已盡婬怒癡薄。得一往來天上人間。 “Furthermore, once he ends the three bonds, and lust, hate, and delusion are weakened, that monk attains one rebirth up in heaven or among humans.
一往來已而得苦際。 After one rebirth, he will then reach the limit of suffering.
如是修習念身。如是廣布者是謂第十徳。 This is the tenth virtue of someone who thus cultivates mindfulness of body and thus disseminates it.
復次比丘五下分結盡。 “Furthermore, that monk ends the five lower bonds.
生於彼間便般涅槃。 He’ll be born elsewhere and then [enter] parinirvāṇa.
得不退法不還此世。 He attains irreversibility and doesn’t return to this world.
如是修習念身。如是廣布者是謂第十一徳。 This is the eleventh virtue of someone who thus cultivates mindfulness of body and thus disseminates it.
復次比丘若有息解脱。離色得無色。 “Furthermore, if he has calm liberation, that monk parts with form and attains formlessness.
如其像定。身作證成就遊。 According to that manner of concentration, he personally accomplishes its realization.
而以慧觀知漏斷漏。 He observes and knows the contaminants and ends the contaminants with wisdom.
如是修習念身。如是廣布者是謂第十二徳。 This is the twelfth virtue of someone who thus cultivates mindfulness of body and thus disseminates it.
復次比丘如意足 “Furthermore, that monk [attains] supernormal abilities …
天耳 the divine ear …
他心智 knowledge of other minds …
宿命智 knowledge of past lives …
生死智。 knowledge of birth-and-death …
諸漏已盡。 has ended the contaminants.
得無漏心解脱慧解脱。 Attaining the absence of contaminants, his mind is liberated, and his wisdom is liberated.
於現法中自知自覺。自作證成就遊。 In the present life, he knows and recognizes for himself the accomplishment of self-realization:
生已盡梵行已立。所作已辦 ‘Birth has been ended, the religious practice has been established, and the task has been accomplished.’
不更受有知如眞。 He is no longer subject to existence and knows is as it really is.
如是修習念身。如是廣布者是謂第十三至第十八徳。 This should be known as the thirteenth … eighteenth virtue of someone who thus cultivates mindfulness of body and thus disseminates it.
如是修習念身。如是廣布者當知有此十八功徳。 These should be known as the eighteen virtues of someone who thus cultivates mindfulness of body and thus disseminates it.”
佛説如是。 The Buddha spoke thus.
彼諸比丘聞佛所説。歡喜奉行 Those monks who heard what the Buddha taught rejoiced and handed it down.