From:
中阿含經 98 Medium Discourses 98
念處經 The Abodes of Mindfulness
我聞如是。 Thus I have heard:
一時佛遊拘樓痩在劍磨瑟曇拘樓都邑。 One time, the Buddha traveled to Kuru and stayed at the Kuru town of [Karmasadharma].
爾時世尊告諸比丘。 It was then that the Bhagavān addressed the monks,
有一道淨衆生。 “There’s one path that purifies sentient beings.
度憂畏滅苦惱斷啼哭得正法。 It frees them from sorrow and fear, ceases suffering and vexation, ends lamentation, and attains the right Dharma.
謂四念處。 It’s called the four abodes of mindfulness.
若有過去諸如來無所著等正覺。悉斷五蓋心穢慧羸。立心正住於四念處。修七覺支。 “If there were Tathāgatas, Arhats, and Fully Awakened Ones in the past, they all ended the five hindrances that defile the mind and weaken wisdom, established their minds in the four abodes of mindfulness, and cultivated the seven factors of awakening.
得覺無上正盡之覺。 They then attained the awakening that is the unsurpassed, correct, and full awakening.
若有未來諸如來無所著等正覺。悉斷五蓋心穢慧羸。立心正住於四念處。修七覺支。 If there will be Tathāgatas, Arhats, and Fully Awakened Ones in the future, they all will end the five hindrances that defile the mind and weaken wisdom, establish their minds in the four abodes of mindfulness, and cultivate the seven factors of awakening.
得覺無上正盡之覺。 They then will attain the awakening that is the unsurpassed, correct, and full awakening.
我今現在如來無所著等正覺。 I’m now the Tathāgata, Arhat, and Completely Enlightened One in the present.
我亦斷五蓋心穢慧羸。立心正住於四念處。修七覺支。 I’ve also ended the five hindrances that defile the mind and weaken wisdom, established my mind in the four abodes of mindfulness, and cultivated the seven factors of awakening.
得覺無上正盡之覺。 I then attained the awakening that is the unsurpassed, correct, and full awakening.
云何爲四。 “What are the four?
觀身如身念處。如是觀覺心法如法念處。 They are the mindful abode of observing body as body and the mindful abode of observing feelings … mind … and principles as principles.
云何觀身如身念處。 “What is the mindful abode of observing body as 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.
如是比丘觀内身如身觀外身如身。 “Thus, a monk observes the internal body as body and observes the external body as body.
立念在身。有知有見有明有達。 He establishes mindfulness in body with knowing, seeing, insight, and comprehension.
是謂比丘觀身如身。 This is called a monk observing body as body.
復次比丘。觀身如身。 “Furthermore, a monk observes body as body.
比丘者正知出入善觀分別。屈伸低昂 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.
如是比丘觀内身如身觀外身如身。 “Thus, a monk observes the internal body as body and observes the external body as body.
立念在身。有知有見有明有達。 He establishes mindfulness in body with knowing, seeing, insight, and comprehension.
是謂比丘觀身如身。 This is called a monk observing body as body.
復次比丘。觀身如身。 “Furthermore, a monk observes body as 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.
如是比丘觀内身如身觀外身如身。 “Thus, a monk observes the internal body as body and observes the external body as body.
立念在身。有知有見有明有達。 He establishes mindfulness in body with knowing, seeing, insight, and comprehension.
是謂比丘觀身如身。 This is called a monk observing body as body.
復次比丘。觀身如身。 “Furthermore, a monk observes body as 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.
如是比丘觀内身如身觀外身如身。 “Thus, a monk observes the internal body as body and observes the external body as body.
立念在身。有知有見有明有達。 He establishes mindfulness in body with knowing, seeing, insight, and comprehension.
是謂比丘觀身如身。 This is called a monk observing body as body.
復次比丘。觀身如身 “Furthermore, a monk observes body as 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.
如是比丘觀内身如身觀外身如身。 “Thus, a monk observes the internal body as body and observes the external body as body.
立念在身。有知有見有明有達。 He establishes mindfulness in body with knowing, seeing, insight, and comprehension.
是謂比丘觀身如身。 This is called a monk observing body as body.
復次比丘。觀身如身。 “Furthermore, a monk observes body as 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.
如是比丘觀内身如身觀外身如身。 “Thus, a monk observes the internal body as body and observes the external body as body.
立念在身有知有見有明有達。 He establishes mindfulness in body with knowing, seeing, insight, and comprehension.
是謂比丘觀身如身。 This is called a monk observing body as body.
復次比丘。觀身如身。 “Furthermore, a monk observes body as 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.
猶如山泉清淨不濁充滿流溢。 It’s like a mountain spring that fills to overflowing with the pure and unsullied 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。流溢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.
如是比丘觀内身如身觀外身如身。 “Thus, a monk observes the internal body as body and observes the external body as body.
立念在身。有知有見有明有達。 He establishes mindfulness in body with knowing, seeing, insight, and comprehension.
是謂比丘觀身如身。 This is called a monk observing body as body.
復次比丘觀身如身。 “Furthermore, a monk observes body as 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。彼根莖華葉悉漬潤澤。 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.
如是比丘觀内身如身。觀外身如身。 “Thus, a monk observes the internal body as body and observes the external body as body.
立念在身。有知有見有明有達。 He establishes mindfulness in body with knowing, seeing, insight, and comprehension.
是謂比丘觀身如身。 This is called a monk observing body as body.
復次比丘觀身如身。 “Furthermore, a monk observes body as 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.
從頭至足於其身體無處不覆。 From head to toe, there’s no part of his body that isn’t covered.
如是比丘於此身中。以清淨心無處不遍。 Thus, there’s nowhere in that monk’s body that that pure mind doesn’t reach.
如是比丘觀内身如身觀外身如身。 “Thus, a monk observes the internal body as body and observes the external body as body.
立念在身。有知有見有明有達。 He establishes mindfulness in body with knowing, seeing, insight, and comprehension.
是謂比丘觀身如身。 This is called a monk observing body as body.
復次比丘。觀身如身。 “Furthermore, a monk observes body as body.
比丘者念光明想 That monk is mindful of the perception of light.
善受善持善憶所念。 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.
如是比丘觀内身如身。觀外身如身。 “Thus, a monk observes the internal body as body and observes the external body as body.
立念在身。有知有見有明有達。 He establishes mindfulness in body with knowing, seeing, insight, and comprehension.
是謂比丘觀身如身。 This is called a monk observing body as body.
復次比丘。觀身如身。 “Furthermore, a monk observes body as body.
比丘者善受觀相善憶所念。 That monk well-acquires and observes appearances, and that mindfulness is well-recollected.
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.
如是比丘善受觀相善憶所念。 Thus, the monk well-acquires and observes appearances, and that mindfulness is well-recollected.
如是比丘觀内身如身。觀外身如身。 “Thus, a monk observes the internal body as body and observes the external body as body.
立念在身。有知有見有明有達。 He establishes mindfulness in body with knowing, seeing, insight, and comprehension.
是謂比丘觀身如身。 This is called a monk observing body as body.
復次比丘。觀身如身。 “Furthermore, a monk observes body as 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:
我此身中有髮髦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 ‘In my 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.’
猶如器盛若干種子。有目之士 He’s like a man with eyes to look at a container full of various seeds.
悉見分明。謂稻粟種蔓菁芥子。 He discerns them clearly as rice, millet, rape, 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,
我此身中有髮髦爪齒。麤細薄膚皮肉筋骨。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 ‘In my 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.’
如是比丘觀内身如身。觀外身如身。 “Thus, a monk observes the internal body as body and observes the external body as body.
立念在身。有知有見有明有達。 He establishes mindfulness in body with knowing, seeing, insight, and comprehension.
是謂比丘觀身如身。 This is called a monk observing body as body.
復次比丘。觀身如身。 “Furthermore, a monk observes body as 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地於上分作六段。 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.’
如是比丘觀内身如身。觀外身如身。 “Thus, a monk observes the internal body as body and observes the external body as body.
立念在身。有知有見有明有達。 He establishes mindfulness in body with knowing, seeing, insight, and comprehension.
是謂比丘觀身如身。 This is called a monk observing body as body.
復次比丘觀身如身。 “Furthermore, a monk observes body as 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.
烏鴟所啄豺狼所食。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.’
如是比丘觀内身如身。觀外身如身。 “Thus, a monk observes the internal body as body and observes the external body as body.
立念在身。有知有見有明有達。 He establishes mindfulness in body with knowing, seeing, insight, and comprehension.
是謂比丘觀身如身。 This is called a monk observing body as body.
復次比丘觀身如身。 “Furthermore, a monk observes the body as body.
比丘者如本見息道。骸骨青色爛腐食半骨璅在地。 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.’
如是比丘觀内身如身。觀外身如身。 “Thus, a monk observes the internal body as body and observes the external body as body.
立念在身。有知有見有明有達。 He establishes mindfulness in body with knowing, seeing, insight, and comprehension.
是謂比丘觀身如身。 This is called a monk observing body as body.
復次比丘。觀身如身。 35. “Furthermore, a monk observes body as 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.’
如是比丘觀内身如身。觀外身如身。 “Thus, a monk observes the internal body as body and observes the external body as body.
立念在身。有知有見有明有達。 He establishes mindfulness in body with knowing, seeing, insight, and comprehension.
是謂比丘觀身如身。 This is called a monk observing body as body.
復次比丘。觀身如身。 “Furthermore, a monk observes the body as 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:
足骨膞骨髀骨髖骨。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.’
如是比丘觀内身如身。觀外身如身。 “Thus, a monk observes the internal body as body and observes the external body as body.
立念在身。有知有見有明有達。 He establishes mindfulness in body with knowing, seeing, insight, and comprehension.
是謂比丘觀身如身。 This is called a monk observing body as body.
復次比丘。觀身如身。 “Furthermore, a monk observes the body as 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.
腐壞碎粖。 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.’
如是比丘觀内身如身。觀外身如身。 “Thus, a monk observes the internal body as body and observes the external body as body.
立念在身。有知有見有明有達。 He establishes mindfulness in body with knowing, seeing, insight, and comprehension.
是謂比丘觀身如身。 This is called a monk observing body as body.
若比丘比丘尼。如是少少觀身如身者。是謂觀身如身念處 If monks and nuns thus observe the body as body little by little, this is called the mindful abode of observing the body as body.
云何觀覺如覺念處。 “What is the mindful abode of observing feelings as feelings?
比丘者。覺樂覺時便知覺樂覺。 When a monk feels a pleasant feeling, he then knows,
覺苦覺時便知覺苦覺。 ‘I’m feeling a pleasant feeling.’
覺不苦不樂覺時。便知覺不苦不樂覺。 When he feels a painful feeling, he then knows,
覺樂身 ‘I’m feeling a painful feeling.’
苦身 When he feels a feeling that’s neither pleasant nor painful, then he knows,
不苦不樂身。 ‘I’m feeling a feeling that’s neither pleasant nor painful.’
樂心 He experiences a pleasant body …
苦心 a painful body …
不苦不樂心。 a body that’s neither pleasant nor painful …
樂食 a pleasant mind …
苦食 a painful mind …
不苦不樂食。 a mind that’s neither pleasant nor painful …
樂無食 pleasant food …
苦無食 painful food …
不苦不樂無食。 food that’s neither pleasant nor painful …
樂欲 pleasant lack of food …
苦欲 painful lack of food …
不苦不樂欲。 lack of food that’s neither pleasant nor painful …
樂無欲 pleasant desires …
苦無欲 painful desires …
覺不苦不樂無欲覺時。便知覺不苦不樂無欲覺。 desires that are neither pleasant nor painful.
如是比丘觀内覺如覺。觀外覺如覺。 “Thus, a monk observes internal feelings as feelings and observes external feelings as feelings.
立念在覺。有知有見有明有達。 He establishes mindfulness in feeling with knowing, seeing, insight, and comprehension.
是謂比丘觀覺如覺。 This is called a monk observing feelings as feelings.
若比丘比丘尼如是少少觀覺如覺者。是謂觀覺如覺念處。 If monks and nuns thus observe feelings as feelings little by little, this is called the mindful abode of observing feelings as feelings.
云何觀心如心念處。 “What is the mindful abode of observing mind as mind?
比丘者。有欲心知有欲心如眞。 A monk who has a mind with desire knows ‘I have a mind with desire’ as it truly is …
無欲心知無欲心如眞。 a mind lacking desire knows ‘I have a mind lacking desire’ as it truly is …
有恚 with anger …
無恚。 lacking anger …
有癡 with delusion …
無癡 lacking delusion …
有穢汚 with defilement …
無穢汚。 lacking defilement …
有合 with unity …
有散。 with distraction …
有下 with lower …
有高。 with higher …
有小 with little …
有大。 with greatness …
修 that’s cultivated …
不修。 that’s not cultivated …
定 that’s concentrated …
不定。 that’s not concentrated …
有不解脱心知不解脱心如眞。 has a mind that’s not liberated knows ‘I have a mind that’s not liberated’ as it truly is …
有解脱心知解脱心如眞。 has a mind that’s liberated knows ‘I have a mind that’s liberated’ as it truly is.
如是比丘。觀内心如心。觀外心如心。 “Thus, a monk observes internal mind as mind and observes external mind as mind.
立念在心。有知有見有明有達。 He establishes mindfulness in mind with knowing, seeing, insight, and comprehension.
是謂比丘觀心如心。 This is called a monk observing mind as mind.
若有比丘比丘尼。如是少少觀心如心者。是謂觀心如心念處。 If monks and nuns thus observe the mind as mind little by little, this is called the mindful abode of observing the mind as mind.
云何觀法如法念處。 “What is the mindful abode of observing principles as principles?
眼縁色生内結。 The eye conditioned by form creates internal bonds.
比丘者。内實有結知内有結如眞。 A monk who really has internal bonds knows ‘I have internal bonds’ as it truly is …
内實無結知内無結如眞。 has no internal bonds knows ‘I have no internal bonds’ as it truly is.
若未生内結而生者知如眞。 If internal bonds yet to arise do arise, he knows it as it truly is.
若已生内結滅不復生者知如眞。 If internal bonds that have arisen cease and don’t arise again, he knows it as it truly is.
如是耳鼻舌身意。縁法生内結。 Thus, the ear … nose … tongue … body … mind conditioned by cognition creates internal bonds.
比丘者。内實有結知内有結如眞。 A monk who really has internal bonds knows ‘I have internal bonds’ as it truly is …
内實無結知内無結如眞。 has no internal bonds knows ‘I have no internal bonds’ as it truly is.
若未生内結而生者知如眞。 If internal bonds yet to arise do arise, he knows it as it truly is.
若已生内結滅不復生者知如眞。 If internal bonds that have arisen cease and don’t arise again, he knows it as it truly is.
如是比丘觀内法如法。觀外法如法。 “Thus, a monk observes internal principles as principles and observes external principles as principles.
立念在法。有知有見有明有達。 He establishes mindfulness in principles with knowing, seeing, insight, and comprehension.
是謂比丘觀法如法。謂内六處。 This is called a monk who observes principles as principles that are the six internal sense-fields.
復次比丘。觀法如法。 “Furthermore, a monk observes principles as principles.
比丘者内實有欲知有欲如眞。 That monk really has internal desire and knows ‘I have desire’ as it truly is …
内實無欲知無欲如眞。 really has no internal desire and knows ‘I have no desire’ as it truly is.
若未生欲而生者知如眞。 If desires yet to arise do arise, he knows it as it truly is.
若已生欲滅不復生者知如眞。 If desires that have arisen cease and don’t arise again, he knows it as it truly is.
如是瞋恚 Thus … anger …
睡眠 drowsiness …
調悔。 agitation and remorse …
内實有疑知有疑如眞。 really has internal doubt knows ‘I have doubt’ as it truly is …
内實無疑知無疑如眞。 really has no doubt knows ‘I have no doubt’ as it truly is.
若未生疑而生者知如眞。 If doubt yet to arise does arise, he knows it as it truly is.
若已生疑滅不復生者知如眞。 If doubt that has arisen ceases and doesn’t arise again, he knows it as it truly is.
如是比丘觀内法如法。觀外法如法。 “Thus, a monk observes internal principles as principles and observes external principles as principles.
立念在法。有知有見有明有達。 He establishes mindfulness in principles with knowing, seeing, insight, and comprehension.
是謂比丘觀法如法。謂五蓋也。 This is called a monk who observes principles as principles that are the five hindrances.
復次比丘。觀法如法。 “Furthermore, a monk observes principles as principles.
比丘者。内實有念覺支知有念覺支如眞。 A monk who really has the internal awakening factor of mindfulness knows ‘I have the awakening factor of mindfulness’ as it truly is …
内實無念覺支知無念覺支如眞。 really doesn’t have the awakening factor of mindfulness knows ‘I don’t have the awakening factor of mindfulness’ as it truly is.
若未生念覺支而生者知如眞。 If the awakening factor of mindfulness that has yet to arise does arise, he knows it as it truly is.
若已生念覺支。便住不忘而不衰退。轉修増廣者知如眞。 If the awakening factor of mindfulness that has arisen then remains, isn’t lost, and doesn’t fade or retreat and he develops, cultivates, and increases it, then he knows it as it truly is.
如是法 Thus … discriminating qualities …
精進 effort …
喜 joy …
息 calm …
定。比丘者。内實有捨覺支知有捨覺支如眞。 concentration …
内實無捨覺支知無捨覺支如眞。 really has the internal awakening factor of equanimity knows ‘I have the awakening factor of equanimity’ as it truly is …
若未生捨覺支而生者知如眞。 really doesn’t have the internal awakening factor of equanimity knows ‘I don’t have the awakening factor of equanimity’ as it truly is.
若已生捨覺支。便住不忘而不衰退。轉修増廣者知如眞。 If the awakening factor of equanimity that has yet to arise does arise, he knows it as it truly is.
如是比丘觀内法如法。觀外法如法。 “Thus, a monk observes internal principles as principles and observes external principles as principles.
立念在法。有知有見有明有達。 He establishes mindfulness in principles with knowing, seeing, insight, and comprehension.
是謂比丘觀法如法。謂七覺支。 This is called a monk who observes principles as principles, which are the seven factors of awakening.
若有比丘比丘尼如是少少觀法如法者。是謂觀法如法念處。 If monks and nuns thus observe principles as principles little by little, this is called the mindful abode of observing principles as principles.
若有比丘比丘尼。七年立心正住四念處者。彼必得二果。 “If monks and nuns establish their minds with the correct abiding in the four abodes of mindfulness for seven years, they surely will attain two fruits.
或現法得究竟智。或有餘得阿那含。置七年。六五四三二一年。 Either they will attain the ultimate knowledge in the present life, or they will have some remainder and become non-returners if they stop at seven years or six, five, four, three, two, or one year.
若有比丘比丘尼。七月立心正住四念處者。彼必得二果。 “If monks and nuns establish their minds with the correct abiding in the four abodes of mindfulness for seven months, they surely will attain two fruits.
或現法得究竟智。或有餘得阿那含。置七月。六五四三二一月。 Either they will attain the ultimate knowledge in the present life, or they’ll have some remainder and become non-returners if they stop at seven months or six, five, four, three, two, or one month.
若有比丘比丘尼。七日七夜立心正住四念處者。彼必得二果。 “If monks and nuns establish their minds with the correct abiding in the four abodes of mindfulness for seven days and nights, they surely will attain two fruits.
或現法得究竟智。或有餘得阿那含。置七日七夜六五四三二。置一日一夜。 Either they will attain the ultimate knowledge in the present life, or they’ll have some remainder and become non-returners if they stop at seven days and nights or six, five, four, three, two, or one day and night.
若有比丘比丘尼。少少須臾頃立心正住四念處者。彼朝行如是暮必得昇進。 “If monks and nuns establish their minds with the correct abiding in the four abodes of mindfulness for the slightest moment and do so in the morning, they’ll surely ascend and advance by sunset.
暮行如是朝必得昇進。 Doing so at sunset, they’ll surely ascend and advance in the morning.”
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.