念處
中阿含經 98念處經
中阿含經 98
我聞如是。
Thus have I heard:
一時佛遊拘樓痩在劍磨瑟曇拘樓都邑。
Once, the Buddha was wandering in Kuru, in the town of Kammāsadhamma of the Kurus.
爾時世尊告諸比丘。 有一道淨衆生。 度憂畏滅苦惱斷啼哭得正法。 謂四念處。
At that time, the World-Honored One addressed the monks: "There is one path to purify beings, to overcome sorrow and lamentation, to end suffering and grief, to attain the right method, namely the Four Foundations 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。 得覺無上正盡之覺。 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。 得覺無上正盡之覺。 我今現在如來無所著等正覺。 我亦斷五蓋心穢慧羸。立心正住於四念處。修七覺支。 得覺無上正盡之覺。
If there were past Tathāgatas, Arhats, Perfectly Enlightened Ones, they all cut off the five hindrances, defilements of the mind that weaken wisdom, established their minds correctly in the Four Foundations of Mindfulness, cultivated the Seven Factors of Enlightenment, and attained unsurpassed, perfect enlightenment. If there will be future Tathāgatas, Arhats, Perfectly Enlightened Ones, they will all cut off the five hindrances, defilements of the mind that weaken wisdom, establish their minds correctly in the Four Foundations of Mindfulness, cultivate the Seven Factors of Enlightenment, and attain unsurpassed, perfect enlightenment. I, the present Tathāgata, Arhat, Perfectly Enlightened One, have also cut off the five hindrances, defilements of the mind that weaken wisdom, established my mind correctly in the Four Foundations of Mindfulness, cultivated the Seven Factors of Enlightenment, and attained unsurpassed, perfect enlightenment."
云何爲四。 觀身如身念處。如是觀覺心法如法念處。[Alternatively 如是覺心觀法 or 觀覺如覺念處觀心如心念處觀法]
What are the four? The foundation of mindfulness of contemplating the body as body, the foundation of mindfulness of contemplating sensations as sensations, the foundation of mindfulness of contemplating the mind as mind, and the foundation of mindfulness of contemplating dharmas as dharmas.
云何觀身如身念處。 比丘者行則知行 住則知住坐則知坐臥則知臥。 眠則知眠寤則知寤。眠寤則知眠寤。
How does one contemplate the body as body? When walking, a monk knows "I am walking". When standing, he knows "I am standing". When sitting, he knows "I am sitting". When lying down, he knows "I am lying down". When sleeping, he knows "I am sleeping". When awake, he knows "I am awake". When both sleeping and awake, he knows "I am both sleeping and awake".
如是比丘觀内身如身觀外身如身。 立念在身。有知有見有明有達。 是謂比丘觀身如身。
In this way, the monk contemplates the body internally as body and externally as body. He establishes mindfulness in the body, with knowledge, vision, clarity and comprehension. This is how a monk contemplates the body as body.
復次比丘。觀身如身。 比丘者正知出入善觀分別。屈伸低昂 儀容庠序。善著僧伽梨及諸衣鉢。 行住坐臥眠寤語默。皆正知之。
Furthermore, when going out and returning, the monk acts with clear comprehension. When looking ahead and looking away, he acts with clear comprehension. When bending and stretching his limbs, he acts with clear comprehension. When wearing his robes and carrying his bowl, he acts with clear comprehension. When eating, drinking, chewing, and tasting, he acts with clear comprehension. When walking, standing, sitting, falling asleep, waking up, talking, and keeping silent, he acts with clear comprehension.
如是比丘觀内身如身觀外身如身。 立念在身。有知有見有明有達。 是謂比丘觀身如身。
In this way, the monk contemplates the body internally as body and externally as body. He establishes mindfulness in the body, with knowledge, vision, clarity and comprehension. This is how a monk contemplates the body as body.
復次比丘。觀身如身。 比丘者生惡不善念。 以善法念治斷滅止。 猶木工師木工弟子彼持墨繩用拼於木。則以利斧斫治令直。 如是比丘生惡不善念。以善法念治斷滅止。
Furthermore, when unwholesome, unskillful thoughts arise, the monk abandons, dispels, and eliminates them through recollection of wholesome dharmas. Just as a skilled carpenter or carpenter's apprentice would use a straight edge to mark a line on wood and then cut it straight with a sharp axe, so too does the monk abandon unwholesome thoughts through recollection of wholesome dharmas.
如是比丘觀内身如身觀外身如身。 立念在身。有知有見有明有達。 是謂比丘觀身如身。
In this way, the monk contemplates the body internally as body and externally as body. He establishes mindfulness in the body, with knowledge, vision, clarity and comprehension. This is how a monk contemplates the body as body.
復次比丘。觀身如身。 比丘者。齒齒相著舌逼上齶。以心治心治斷滅止。 猶二力士捉一羸人。 處處旋捉自在打鍛。 如是比丘齒齒相著舌逼上齶。以心治心治斷滅止。
Furthermore, with teeth clenched and tongue pressed against the palate, the monk subdues, restrains, and crushes mind with mind. Just as two strong men might seize a weaker man by the head or shoulders and beat him, restrain him, and crush him, so too does the monk subdue, restrain, and crush mind with mind, with teeth clenched and tongue pressed against the palate.
如是比丘觀内身如身觀外身如身。 立念在身。有知有見有明有達。 是謂比丘觀身如身。
In this way, the monk contemplates the body internally as body and externally as body. He establishes mindfulness in the body, with knowledge, vision, clarity and comprehension. This is how a monk contemplates the body as body.
復次比丘。觀身如身 比丘者念入息即知念入息。 念出息。即知念出息。 入息長即知入息長。 出息長即知出息長。 入息短即知入息短。 出息短即知出息短。 覺一切身息入。覺一切身息出。 覺止身行息入。覺止口行息出。
Furthermore, in contemplating the body as body, when breathing in, the monk knows "I am breathing in," and when breathing out, he knows "I am breathing out." When taking a long breath in, he knows "I am taking a long breath in," and when taking a long breath out, he knows "I am taking a long breath out." When taking a short breath in, he knows "I am taking a short breath in," and when taking a short breath out, he knows "I am taking a short breath out." He trains himself to breathe in experiencing the whole body, and to breathe out experiencing the whole body. He trains himself to breathe in calming the bodily formation, and to breathe out calming the bodily formation.
如是比丘觀内身如身觀外身如身。 立念在身。有知有見有明有達。 是謂比丘觀身如身。
In this way, he contemplates the body internally as body and externally as body. He establishes mindfulness in the body, with knowledge, vision, clarity, and comprehension. This is how a monk contemplates the body as body.
復次比丘。觀身如身。 比丘者離生喜樂漬身潤澤 普遍充滿於此身中 離生喜樂無處不遍。 猶工浴人器盛澡豆。水和成摶 水漬潤澤。普遍充滿 無處不周。 如是比丘離生喜樂漬身潤澤 普遍充滿於此身中 離生喜樂無處不遍。
Furthermore, in contemplating the body as body, the monk experiences joy and pleasure born of seclusion pervading and saturating his body, with no part left untouched. Just as a skilled bath attendant or his apprentice might knead bath powder into a metal basin, sprinkle it with water and work it into a ball, so that the moisture permeates the ball, saturates it and pervades it inside and out, yet the ball itself does not ooze; even so, the monk permeates and saturates his body with joy and pleasure born of seclusion, so that no part of his body is untouched by this joy and pleasure.
如是比丘觀内身如身觀外身如身。 立念在身有知有見有明有達。 是謂比丘觀身如身。
In this way, he contemplates the body internally as body and externally as body. He establishes mindfulness in the body, with knowledge, vision, clarity, and comprehension. This is how a monk contemplates the body as body.
復次比丘。觀身如身。 比丘者定生喜樂漬身潤澤 普遍充滿於此身中 定生喜樂無處不遍 猶如山泉清淨不濁充滿流溢。 四方水來。無縁得入。 即彼泉底水自涌出。流溢於外漬山潤澤普遍充滿 無處不周。 如是比丘定生喜樂。漬身潤澤。 普遍充滿。於此身中 定生喜樂無處不遍。
Furthermore, in contemplating the body as body, the monk experiences joy and pleasure born of concentration pervading and saturating his body, with no part left untouched. Just as a spring on a mountaintop might fill a lake with cool waters welling up from within, with no part of the lake untouched by the cool waters; even so, the monk permeates and saturates his body with joy and pleasure born of concentration, so that no part of his body is untouched by this joy and pleasure.
如是比丘觀内身如身觀外身如身。 立念在身。有知有見有明有達。 是謂比丘觀身如身。
In this way, he contemplates the body internally as body and externally as body. He establishes mindfulness in the body, with knowledge, vision, clarity, and comprehension. This is how a monk contemplates the body as body.
復次比丘觀身如身。 比丘者無喜生樂。漬身潤澤 普遍充滿於此身中 無喜生樂無處不遍。 猶青蓮華紅赤白蓮水生水長 在於水底。彼根莖華葉悉漬潤澤。 普遍充滿無處不周。 如是比丘無喜生樂。漬身潤澤 普遍充滿於此身中 無喜生樂無處不遍。
Furthermore, in contemplating the body as body, the monk experiences pleasure without joy pervading and saturating his body, with no part left untouched. Just as blue, red, or white lotuses, though born in the water, grown in the water, might rise up above the surface and stand with no water clinging to them; even so, the monk permeates and saturates his body with pleasure devoid of joy, so that no part of his body is untouched by this pleasure.
如是比丘觀内身如身。觀外身如身。 立念在身。有知有見有明有達。 是謂比丘觀身如身。
In this way, the monk contemplates the body internally as body and externally as body. He establishes mindfulness in the body, with knowledge, vision, clarity, and comprehension. This is how a monk contemplates the body as body.
復次比丘觀身如身。 比丘者於此身中以清淨心。意解遍滿成就遊。 於此身中以清淨心無處不遍。 猶有一人被七肘衣或八肘衣。 從頭至足於其身體無處不覆。 如是比丘於此身中。以清淨心無處不遍。
Furthermore, in contemplating the body as body, the monk pervades his entire body with a pure mind, filling it completely. Just as if a person were covered from head to foot with a cloth seven or eight cubits long, leaving no part of the body uncovered, in the same way, the monk pervades his entire body with a pure mind, leaving no part untouched.
如是比丘觀内身如身觀外身如身。 立念在身。有知有見有明有達。 是謂比丘觀身如身。
In this way, the monk contemplates the body internally as body and externally as body. He establishes mindfulness in the body, with knowledge, vision, clarity, and comprehension. This is how a monk contemplates the body as body.
復次比丘。觀身如身。 比丘者念光明想 善受善持善憶所念。 如前後亦然。 如後前亦然。 如晝夜亦然。 如夜晝亦然。 如下上亦然。 如上下亦然。 如是不顛倒心無有纒 修光明心心終不爲闇之所覆。
Furthermore, in contemplating the body as body, the monk cultivates the perception of light, holding it well in mind and remembering it well. As before, so after; as after, so before; as by day, so by night; as by night, so by day; as below, so above; as above, so below. Thus, with an unconstricted and unentangled mind, he develops a luminous mind that is never overshadowed by darkness.
如是比丘觀内身如身。觀外身如身。 立念在身。有知有見有明有達。 是謂比丘觀身如身。
In this way, the monk contemplates the body internally as body and externally as body. He establishes mindfulness in the body, with knowledge, vision, clarity, and comprehension. This is how a monk contemplates the body as body.
復次比丘。觀身如身。 比丘者善受觀相善憶所念。 猶如有人坐觀臥人臥觀坐人。 如是比丘善受觀相善憶所念。
Furthermore, in contemplating the body as body, the monk grasps well the sign of contemplation and remembers it well. Just as if one person were to observe another who is sitting or lying down, so too does the monk grasp well the sign of contemplation and remember it well.
如是比丘觀内身如身。觀外身如身。 立念在身。有知有見有明有達。 是謂比丘觀身如身。
In this way, the monk contemplates the body internally as body and externally as body. He establishes mindfulness in the body, with knowledge, vision, clarity, and comprehension. This is how a monk contemplates the body as body.
復次比丘。觀身如身。 比丘者此身隨住隨其好惡。從頭至足 觀見種種不淨充滿。 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 猶如器盛若干種子。有目之士 悉見分明。謂稻粟種蔓菁芥子。 如是比丘此身隨住隨其好惡。從頭至足 觀見種種不淨充滿。 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
Furthermore, in contemplating the body as body, the monk observes this body, from the soles of the feet upwards and from the crown of the head downwards, as full of various kinds of impurities. He reflects: "In this body there are head hairs, body hairs, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, intestines, mesentery, stomach, feces, brain, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, nasal mucus, synovial fluid, and urine." Just as if there were a bag with openings at both ends, full of various kinds of grain such as hill rice, paddy, green gram, kidney beans, sesame seeds, husked rice. A man with good eyesight were to open the bag and examine its contents, thinking: "This is hill rice, this is paddy, this is green gram, these are kidney beans, these are sesame seeds, this is husked rice." In the same way, the monk observes this body, up from the soles of the feet and down from the top of the head, as full of various kinds of impurity.
如是比丘觀内身如身。觀外身如身。 立念在身。有知有見有明有達。 是謂比丘觀身如身。
In this way, the monk contemplates the body internally as body and externally as body. He establishes mindfulness in the body, with knowledge, vision, clarity, and comprehension. This is how a monk contemplates the body as body.
復次比丘。觀身如身。 比丘者觀身諸界。 我此身中有地界水界火界風界空界識界。 猶如屠兒殺牛剥皮布地於上分作六段。 如是比丘觀身諸界。 我此身中地界水界火界風界空界識界。
Furthermore, in contemplating the body as body, the monk observes the elements in this body. In this body there are the earth element, water element, fire element, wind element, space element, and consciousness element. Just as a skilled butcher or his apprentice, having slaughtered a cow, would sit at a crossroads cutting it into six pieces, in the same way, the monk observes the elements in this body. In this body there are the earth element, water element, fire element, wind element, space element, and consciousness element.
如是比丘觀内身如身。觀外身如身。 立念在身。有知有見有明有達。 是謂比丘觀身如身。
In this way, the monk contemplates the body internally as body and externally as body. He establishes mindfulness in the body, with knowledge, vision, clarity, and comprehension. This is how a monk contemplates the body as body.
復次比丘觀身如身。 比丘者觀彼死屍或一二日至六七日。 烏鴟所啄豺狼所食。火燒埋地悉腐爛壞。 見已自比。 今我此身亦復如是倶有此法終不得離。
Furthermore, in contemplating the body as body, the monk observes a corpse thrown in a charnel ground, one, two, or three days dead, bloated, livid, and oozing matter. He compares this same body with it, thinking: "This body too is of the same nature, it will be like that, it is not exempt from that fate."
如是比丘觀内身如身。觀外身如身。 立念在身。有知有見有明有達。 是謂比丘觀身如身。
In this way, the monk contemplates the body internally as body and externally as body. He establishes mindfulness in the body, with knowledge, vision, clarity, and comprehension. This is how a monk contemplates the body as body.
復次比丘觀身如身。 比丘者如本見息道。骸骨青色爛腐食半骨璅在地。 見已自比。 今我此身亦復如是倶有此法終不得離。
Furthermore, in contemplating the body as body, the monk observes a corpse thrown in a charnel ground, being eaten by crows, hawks, vultures, dogs, jackals, or various kinds of worms. He compares this same body with it, thinking: "This body too is of the same nature, it will be like that, it is not exempt from that fate."
如是比丘觀内身如身。觀外身如身。 立念在身。有知有見有明有達。 是謂比丘觀身如身。
In this way, the monk contemplates the body internally as body and externally as body. He establishes mindfulness in the body, with knowledge, vision, clarity, and comprehension. This is how a monk contemplates the body as body.
復次比丘。觀身如身。 比丘者。如本見息道。離皮肉血唯筋相連。 見已自比。 今我此身亦復如是倶有此法終不得離。
Furthermore, in contemplating the body as body, the monk observes a corpse thrown in a charnel ground, a skeleton without flesh and blood, held together with sinews. He compares this same body with it, thinking: "This body too is of the same nature, it will be like that, it is not exempt from that fate."
如是比丘觀内身如身。觀外身如身。 立念在身。有知有見有明有達。 是謂比丘觀身如身。
In this way, the monk contemplates the body internally as body and externally as body. He establishes mindfulness in the body, with knowledge, vision, clarity, and comprehension. This is how a monk contemplates the body as body.
復次比丘。觀身如身。 比丘者如本見息道。骨節解散散在諸方。 足骨膞骨髀骨髖骨。脊骨肩骨頸骨髑髏骨。 各在異處 見已自比。 今我此身亦復如是倶有此法終不得離。
Furthermore, in contemplating the body as body, the monk observes a corpse thrown in a charnel ground, disconnected bones scattered in all directions - here a hand bone, there a foot bone, here a shin bone, there a thigh bone, here a hip bone, there a back bone, here a rib bone, there a breast bone, here an arm bone, there a shoulder bone, here a neck bone, there a jaw bone, here a tooth, there the skull. He compares this same body with it, thinking: "This body too is of the same nature, it will be like that, it is not exempt from that fate."
如是比丘觀内身如身。觀外身如身。 立念在身。有知有見有明有達。 是謂比丘觀身如身。
In this way, the monk contemplates the body internally as body and externally as body. He establishes mindfulness in the body, with knowledge, vision, clarity, and comprehension. This is how a monk contemplates the body as body.
復次比丘。觀身如身。 比丘者。如本見息道骨白如螺青猶鴿色。赤若血塗 腐壞碎粖。 見已自比。 今我此身亦復如是倶有此法終不得離。
Furthermore, in contemplating the body as body, the monk observes a corpse thrown in a charnel ground, the bones bleached white, the color of shells; then bones heaped up, more than a year old; then bones rotted and crumbled to dust. He compares this same body with it, thinking: "This body too is of the same nature, it will be like that, it is not exempt from that fate."
如是比丘觀内身如身。觀外身如身。 立念在身。有知有見有明有達。 是謂比丘觀身如身。 若比丘比丘尼。如是少少觀身如身者。是謂觀身如身念處
In this way, the monk contemplates the body internally as body and externally as body. He establishes mindfulness in the body, with knowledge, vision, clarity, and comprehension. This is how a monk contemplates the body as body. When a monk or nun contemplates the body as body in this way, even if only for a short time, this is called the establishment of mindfulness of contemplating the body as body.
云何觀覺如覺念處。 比丘者。覺樂覺時便知覺樂覺。 覺苦覺時便知覺苦覺。 覺不苦不樂覺時。便知覺不苦不樂覺。 覺樂身 苦身 不苦不樂身。 樂心 苦心 不苦不樂心。 樂食 苦食 不苦不樂食。 樂無食 苦無食 不苦不樂無食。 樂欲 苦欲 不苦不樂欲。 樂無欲苦無欲 覺不苦不樂無欲覺時。便知覺不苦不樂無欲覺。
How does one contemplate feelings as feelings? When a monk feels a pleasant feeling, he knows "I feel a pleasant feeling." When he feels a painful feeling, he knows "I feel a painful feeling." When he feels a neither-painful-nor-pleasant feeling, he knows "I feel a neither-painful-nor-pleasant feeling." He distinguishes between pleasant, painful, and neither-painful-nor-pleasant feelings of the body and of the mind. He distinguishes between pleasant, painful, and neither-painful-nor-pleasant feelings associated with food and those not associated with food. He distinguishes between pleasant, painful, and neither-painful-nor-pleasant feelings associated with desire and those not associated with desire. When he feels a neither-painful-nor-pleasant feeling not associated with desire, he knows "I feel a neither-painful-nor-pleasant feeling not associated with desire."
如是比丘觀内覺如覺。觀外覺如覺。 立念在覺。有知有見有明有達。 是謂比丘觀覺如覺。 若比丘比丘尼如是少少觀覺如覺者。是謂觀覺如覺念處。
In this way, the monk contemplates feelings internally as feelings and externally as feelings. He establishes mindfulness of feelings, with knowledge, vision, clarity, and comprehension. This is how a monk contemplates feelings as feelings. When monks and nuns contemplate feelings as feelings in this way, even if only for a short time, this is called the establishment of mindfulness of contemplating feelings as feelings.
云何觀心如心念處。 比丘者。有欲心知有欲心如眞。 無欲心知無欲心如眞。 有恚 無恚。 有癡 無癡 有穢汚 無穢汚。 有合 有散。 有下 有高。 有小 有大。 修 不修。 定 不定。 有不解脱心知不解脱心如眞。 有解脱心知解脱心如眞。
How does one contemplate the mind as mind? When a monk has a mind with desire, he knows truly "I have a mind with desire." When he has a mind without desire, he knows truly "I have a mind without desire." Similarly for minds with or without anger, with or without delusion, defiled or undefiled, concentrated or scattered, inferior or superior, small or great, developed or undeveloped, concentrated or unconcentrated. When the mind is unliberated, one knows truly "I have an unliberated mind." When the mind is liberated, one knows truly "I have a liberated mind."
如是比丘。觀内心如心。觀外心如心。 立念在心。有知有見有明有達。 是謂比丘觀心如心。 若有比丘比丘尼。如是少少觀心如心者。是謂觀心如心念處。
In this way, the monk contemplates the mind internally as mind and externally as mind. He establishes mindfulness in the mind, with knowledge, vision, clarity, and comprehension. This is how a monk contemplates the mind as mind. When monks and nuns contemplate the mind as mind in this way, even if only for a short time, this is called the establishment of mindfulness of contemplating the mind as mind.
云何觀法如法念處。 眼縁色生内結。 比丘者。内實有結知内有結如眞。 内實無結知内無結如眞。 若未生内結而生者知如眞。 若已生内結滅不復生者知如眞。 如是耳鼻舌身意。縁法生内結。 比丘者。内實有結知内有結如眞。 内實無結知内無結如眞。 若未生内結而生者知如眞。 若已生内結滅不復生者知如眞。
How does one contemplate dharmas as dharmas? When the eye comes into contact with forms, internal fetters arise. When a monk truly has internal fetters, he knows "I have internal fetters." When he truly has no internal fetters, he knows "I have no internal fetters." When internal fetters that have not yet arisen come to arise, he knows this as it truly is. When internal fetters that have already arisen cease and do not arise again, he knows this as it truly is. Similarly for the ear, nose, tongue, body, and mind, when they come into contact with their respective objects, internal fetters arise. When a monk truly has internal fetters, he knows "I have internal fetters." When he truly has no internal fetters, he knows "I have no internal fetters." When internal fetters that have not yet arisen come to arise, he knows this as it truly is. When internal fetters that have already arisen cease and do not arise again, he knows this as it truly is.
如是比丘觀内法如法。觀外法如法。 立念在法。有知有見有明有達。 是謂比丘觀法如法。謂内六處。
In this way, the monk contemplates internal dharmas as dharmas and external dharmas as dharmas. He establishes mindfulness in dharmas, with knowledge, vision, clarity, and comprehension. This is how a monk contemplates dharmas as dharmas, namely the six internal sense bases.
復次比丘。觀法如法。 比丘者内實有欲知有欲如眞。 内實無欲知無欲如眞。 若未生欲而生者知如眞。 若已生欲滅不復生者知如眞。 如是瞋恚 睡眠 調悔。 Variant: 調 → 掉 (元, 明)内實有疑知有疑如眞。 内實無疑知無疑如眞。 若未生疑而生者知如眞。 若已生疑滅不復生者知如眞。
Furthermore, in contemplating dharmas as dharmas, when a monk truly has desire, he knows "I have desire." When he truly has no desire, he knows "I have no desire." When desire that has not yet arisen comes to arise, he knows this as it truly is. When desire that has already arisen ceases and does not arise again, he knows this as it truly is. Similarly for anger, sloth and torpor, restlessness and remorse, and doubt. When he truly has doubt, he knows "I have doubt." When he truly has no doubt, he knows "I have no doubt." When doubt that has not yet arisen comes to arise, he knows this as it truly is. When doubt that has already arisen ceases and does not arise again, he knows this as it truly is.
如是比丘觀内法如法。觀外法如法。 立念在法。有知有見有明有達。 是謂比丘觀法如法。謂五蓋也。
In this way, the monk contemplates internal dharmas as dharmas and external dharmas as dharmas. He establishes mindfulness in dharmas, with knowledge, vision, clarity, and comprehension. This is how a monk contemplates dharmas as dharmas, namely the five hindrances.
復次比丘。觀法如法。 比丘者。内實有念覺支知有念覺支如眞。 内實無念覺支知無念覺支如眞。 若未生念覺支而生者知如眞。 若已生念覺支。便住不忘而不衰退。轉修増廣者知如眞。 如是法 Variant: 法 → 擇法 (宋, 元, 明)精進 喜 息 定。比丘者。内實有捨覺支知有捨覺支如眞。 内實無捨覺支知無捨覺支如眞。 若未生捨覺支而生者知如眞。 若已生捨覺支。便住不忘而不衰退。轉修増廣者知如眞。
Furthermore, in contemplating dharmas as dharmas, when a monk truly has the mindfulness enlightenment factor, he knows "I have the mindfulness enlightenment factor." When he truly does not have the mindfulness enlightenment factor, he knows "I do not have the mindfulness enlightenment factor." When the mindfulness enlightenment factor that has not yet arisen comes to arise, he knows this as it truly is. When the mindfulness enlightenment factor that has already arisen abides without being forgotten and does not decline, but is further cultivated and increased, he knows this as it truly is. Similarly for the dharma-investigation, energy, joy, tranquility, concentration, and equanimity enlightenment factors. When he truly has the equanimity enlightenment factor, he knows "I have the equanimity enlightenment factor." When he truly does not have the equanimity enlightenment factor, he knows "I do not have the equanimity enlightenment factor." When the equanimity enlightenment factor that has not yet arisen comes to arise, he knows this as it truly is. When the equanimity enlightenment factor that has already arisen abides without being forgotten and does not decline, but is further cultivated and increased, he knows this as it truly is.
如是比丘觀内法如法。觀外法如法。 立念在法。有知有見有明有達。 是謂比丘觀法如法。謂七覺支。 若有比丘比丘尼如是少少觀法如法者。是謂觀法如法念處。
In this way, the monk contemplates internal dharmas as dharmas and external dharmas as dharmas. He establishes mindfulness in dharmas, with knowledge, vision, clarity, and comprehension. This is how a monk contemplates dharmas as dharmas, namely the seven enlightenment factors. When monks and nuns contemplate dharmas as dharmas in this way, even if only for a short time, this is called the establishment of mindfulness of contemplating dharmas as dharmas.
若有比丘比丘尼。七年立心正住四念處者。彼必得二果。 或現法得究竟智。或有餘得阿那含。置七年。六五四三二一年。
If there are monks or nuns who establish their minds correctly in the Four Foundations of Mindfulness for seven years, they will surely attain one of two fruits: either final knowledge in this very life, or if there is a trace of clinging left, the state of non-return. Let alone seven years; even 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。 或現法得究竟智。或有餘得阿那含。置七月。六五四三二一月。
If there are monks or nuns who establish their minds correctly in the Four Foundations of Mindfulness for seven months, they will surely attain one of two fruits: either final knowledge in this very life, or if there is a trace of clinging left, the state of non-return. Let alone seven months; even 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。 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。
If there are monks or nuns who establish their minds correctly in the Four Foundations of Mindfulness for seven days and nights, they will surely attain one of two fruits: either final knowledge in this very life, or if there is a trace of clinging left, the state of non-return. Let alone seven days and nights; even 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。 暮行如是朝必得昇進。
If there are monks or nuns who establish their minds correctly in the Four Foundations of Mindfulness even for a short moment, if they practice thus in the morning, they will surely make progress by the evening; if they practice thus in the evening, they will surely make progress by the morning.
佛説如是。 彼諸比丘聞佛所説。歡喜奉行
Thus spoke the Buddha. Those monks, having heard what the Buddha said, were delighted and put it into practice.