- 聞如是：
一時，佛在舍衛國祇樹給孤獨園。
Thus I have heard:
One time, the Budha was staying at Anaathapindidas Ashrama in Jetavana of Shraavastii.
2. 爾時，世尊告諸比丘：
「有一入道，淨眾生行，除去愁憂，無有諸惱，得大智慧，成泥洹證。
所謂當滅五蓋，思惟四意止。
云何名為一入？
所謂專一心，是謂一入。
云何為道？
所謂賢聖八品道，一名正見，二名正治，三名正業，四名正命，五名正方便，六名正語，七名正念，八名正定，是謂名道，是謂一入道。
Then the Bhagavaan addressed the bhikshus: “There is one path that purifies beings’ conduct, removes sorrow, eradicates afflictions, attains great wisdom, and realizes Nirvaana – namely, the removal of the five hindrances and the establishment of the four foundations of mindfulness.
Why is it called ‘the one path’?
Because it requires unified concentration of mind – this is ‘the one’.
What constitutes ‘the path’?
It is the Noble Eightfold Path:
- Right View,
- Right Intention,
- Right Speech,
- Right Action,
- Right Livelihood,
- Right Effort,
- Right Mindfulness, and
- Right Concentration.
This is called ‘the Path’, ‘this is the one path to liberation.’“
3. 「云何當滅五蓋？
所謂貪欲蓋、瞋恚蓋、調戲蓋、眠睡蓋、疑蓋，是謂當滅五蓋。
“What are the five hindrances to be removed?
They are:
- sensual desire,
- ill will,
- restlessness and remorse,
- sloth and torpor, and
- doubt.
These are the five hindrances to be removed.”
4. 「云何思惟四意止？
於是，比丘內自觀身，除去惡念，無有愁憂；
外自觀身，除去惡念，無有愁憂；
內外觀身，除去惡念，無有愁憂。
內觀痛痛而自娛樂，外觀痛痛，內外觀痛痛；
內觀心而自娛樂，外觀心，內外觀心；
內觀法，外觀法，內外觀法而自娛樂。
“How does one establish the four foundations of mindfulness?
Here a bhikshu observes the body internally, abandoning evil thoughts, free from sorrow;
observes the body externally, abandoning evil thoughts, free from sorrow;
observes the body both internally and externally, abandoning evil thoughts, free from sorrow.
He observes feelings internally with clarity, externally, and both internally and externally;
observes the mind internally with clarity, externally, and both internally and externally;
observes dharmas internally, externally, and both internally and externally with clarity.”
5. 「云何比丘內觀身而自娛樂？
於是，比丘觀此身隨其性行，從頭至足，從足至頭，觀此身中皆悉不淨，無有可貪。
復觀此身有毛、髮、爪、齒、皮、肉、筋、骨、髓、腦、脂膏、腸、胃、心、肝、脾、腎之屬，皆悉觀知。
屎、尿、生熟二藏、目淚、唾、涕、血脈、肪、膽，皆當觀知，無可貪者。如是，諸比丘！
當觀身自娛樂，除去惡念，無有愁憂。
“How does a bhikshu observe the body internally with joyful clarity?
A bhikshu systematically observes this body according to its characteristics, from head to foot, from foot to head, observing that this body is entirely impure, with nothing to be desired.
He discerns: ‘Within this body exist: head hairs, body hairs, nails, teeth, skin; muscles, tendons, bones, marrow, kidneys; heart, liver, diaphragm, spleen, lungs; intestines, mesentery, stomach contents, feces; bile, phlegm, pus, blood, sweat, fat; tears, earwax, saliva, mucus, synovial fluid, urine.’
Thus abiding, he observes the body, eradicating unwholesome thoughts and distress.”
6. 「復次，比丘！
還觀此身有地種耶？
水、火、風種耶？
如是，比丘觀此身。
復次，比丘！
觀此身，分別諸界，此身有四種，猶如巧能屠牛之士、若屠牛弟子，解牛節解，而自觀見此是脚，此是心，此是節，此是頭。
如是，彼比丘分別此界，而自觀察此身有地、水、火、風種。
如是，比丘觀身而自娛樂。
“Furthermore, a bhikshu analytically contemplates: ‘Does this body contain earth element, water element, fire element, or air element?’
Again, O bhikshu! He analyzes this body by its elemental composition—this body consists of four [elements],
just as a skilled butcher or butcher’s apprentice, having dismembered a cow, observes: ‘This is a leg, this is the heart, this is a joint, this is the head.’ Similarly, that bhikshu discerns these elements and observes: ‘This body is composed of earth, water, fire, and wind.’
In this way, the bhikshu contemplates the body with joyful clarity.”
7. 「復次，比丘！
觀此身有諸孔，漏出不淨。
猶如彼人觀竹園，若觀葦叢。
如是，比丘觀此身有諸孔，漏出諸不淨。
“Moreover, a bhikshu contemplates this body as a porous vessel constantly discharging impurities through its nine apertures. As one might observe the hollow spaces permeating a bamboo thicket or reed marsh, so he perceives this body’s ceaseless oozing of filth. Thus he abides contemplating the body.”
8. 「復次，比丘！
觀死屍，或死一宿，或二宿，或三宿、四宿，或五宿、六宿、七宿，身體膖脹，臭處不淨。
復自觀身與彼無異，吾身不免此患。
若復比丘觀死屍，烏鵲、鵄鳥所見噉食；
或為虎狼、狗犬、虫獸之屬所見噉食。
復自觀身與彼無異，吾身不離此患。
是謂比丘觀身而自娛樂。
“Furthermore, O bhikshu!
Observe a corpse – dead one night, two nights, three or four nights, five, six, or seven nights – the body bloated, foul, and impure.
Then reflect: ‘My own body is no different – I cannot escape this fate.’
Should a bhikshu observe a corpse being devoured by crows, vultures, or by tigers, wolves, dogs, worms and other creatures,
he should reflect: ‘My own body is no different – I cannot avoid this destiny.’
This is how a bhikshu contemplates the body with awakened clarity.”
9. 「復次，比丘！
觀死屍，或噉半散落在地，臭處不淨。
復自觀身與彼無異，吾身不離此法。
復次，觀死屍，肉已盡，唯有骨在，血所塗染。
復以此身觀彼身亦無有異。
如是，比丘觀此身。
復次，比丘！
觀死屍筋纏束薪，復自觀身與彼無異。
如是，比丘觀此身。
“Furthermore, O bhikshu!
Observe a corpse partially eaten and scattered on the ground, foul and impure.
Then reflect: ‘My own body is no different – I cannot escape this reality.’
Next, observe a corpse with flesh completely gone, leaving only blood-smeared bones.
Again reflect: ‘This body of mine is no different.’
Thus does the bhikshu contemplate this body.
Furthermore, O bhikshu!
Observe a corpse with tendons binding the bones like firewood, and reflect: ‘My own body is no different.’
Thus does the bhikshu contemplate this body.”
10. 「復次，比丘！
觀死屍骨節分散，散在異處，或手骨、脚骨各在一處；
或膞骨，或腰骨，或尻骨，或臂骨，或肩骨，或脇骨，或脊骨，或項骨，或髑髏。
復以此身與彼無異，吾不免此法，吾身亦當壞敗。
如是，比丘觀身而自娛樂。
“Furthermore, O bhikshu!
Observe a corpse with bones disarticulated and scattered – hand bones here, foot bones there;
thigh bones, hip bones, spine bones, rib bones, shoulder bones, neck bones, and skull – all separated.
He reflects: ‘This body of mine is no different. I cannot escape this truth – my body too will disintegrate.’
Thus does the bhikshu contemplates the body with awakened clarity.”
11. 「復次，比丘！
觀死屍白色、白珂色。
復自觀身與彼無異，吾不離此法，是謂比丘自觀身。
“Furthermore, O bhikshu!
observe a corpse bones bleached white, like seashells.
Reflect: ‘My own body is no different – I cannot escape this truth.’
This is how a bhikshu contemplates his own body.”
12. 「復次，比丘！
若見死屍、骨青、瘀想，無可貪者，或與灰土同色不可分別。
如是，比丘！
自觀身除去惡念，無有愁憂；
此身無常，為分散法。
如是，比丘內自觀身，外觀身，內外觀身，解無所有。
“Furthermore, O bhikshu!
When seeing a corpse – its bones gray and crumbling to dust, utterly unattractive, indistinguishable from gray earth – so too, O bhikshu!
contemplate your own body, eliminating unwholesome thoughts, free from sorrow;
This body is impermanent, destined to disintegrate.’
Thus the bhikshu observes the body internally, externally, and both internally and externally, comprehending its empty nature.”
13. 「云何比丘內觀痛痛？
於是，比丘得樂痛時，即自覺知我得樂痛；
得苦痛時，即自覺知我得苦痛；
得不苦不樂痛時，即自覺知我得不苦不樂痛。
若得食樂痛時，便自覺知我得食樂痛；
若得食苦痛時，便自覺知我得食苦痛；
若得食不苦不樂痛時，亦自覺知我食不苦不樂痛。
若得不食樂痛時，便自覺知我得不食樂痛；
若得不食苦痛時，亦自覺知我不食苦痛；
若得不食不苦不樂痛時，亦自覺知我得不食不苦不樂痛。
如是，比丘內自觀痛。
How does a bhikshu observe feelings internally?
Here, when a bhikshu experiences a pleasant feeling, he is aware, “I experience a pleasant feeling.”
When he experiences a painful feeling, he is aware, “I experience a painful feeling.”
When he experiences a neither-painful-nor-pleasant feeling, he is aware, “I experience a neither-painful-nor-pleasant feeling.”
If he experiences a pleasant feeling arising from food, he is aware, “I experience a pleasant feeling arising from food.” If he experiences a painful feeling arising from food, he is aware, “I experience a painful feeling arising from food.” If he experiences a neither-painful-nor-pleasant feeling arising from food, he is aware, “I experience a neither-painful-nor-pleasant feeling arising from food.”
If he experiences a pleasant feeling unrelated to food, he is aware, “I experience a pleasant feeling unrelated to food.” If he experiences a painful feeling unrelated to food, he is aware, “I experience a painful feeling unrelated to food.” If he experiences a neither-painful-nor-pleasant feeling unrelated to food, he is aware, “I experience a neither-painful-nor-pleasant feeling unrelated to food.”
Thus, a Bhikshu observes feelings internally.
14. 「復次。若復比丘得樂痛時，爾時不得苦痛，爾時自覺知我受樂痛。若得苦痛時，爾時不得樂痛，自覺知我受苦痛。
若得不苦不樂痛時，爾時無苦無樂，自覺知我受不苦不樂痛。
彼習法而自娛樂，亦觀盡法，復觀習盡之法。
或復有痛而現在前可知可見，思惟原本，無所依倚而自娛樂，不起世間想；於其中亦不驚怖，以不驚怖，便得泥洹：生死已盡，梵行已立，所作已辦，更不復受有，如真實知。
如是，比丘內自觀痛，除去亂念，無有愁憂；外自觀痛，內外觀痛，除去亂念，無有愁憂。如是，比丘內外觀痛。
14. Furthermore, when a Bhikshu experiences a pleasant feeling, at that time there is no painful feeling—he is aware, “I am experiencing a pleasant feeling.”
When he experiences a painful feeling, at that time there is no pleasant feeling—he is aware, “I am experiencing a painful feeling.”
When he experiences a neither-painful-nor-pleasant feeling, at that time there is neither pain nor pleasure—he is aware, “I am experiencing a neither-painful-nor-pleasant feeling.”
He dwells contemplating the nature of arising in feelings, dwells contemplating the nature of passing away in feelings, and dwells contemplating both the arising and passing away in feelings. Or, he establishes mindfulness that “There is feeling” to the extent necessary for knowledge and awareness, remaining independent, not clinging to anything in the world. In this way, he is not agitated, and through non-agitation, he attains Nirvana:
“Birth is exhausted, the noble life has been lived, what was to be done has been done, there is no further existence in any world”—thus he knows truly.
In this way, the bhikshu observes feelings internally, removing distracted thoughts, free from sorrow; he observes feelings externally, observes feelings both internally and externally, removing distracted thoughts, free from sorrow. Thus, the bhikshu observes feelings internally and externally.
15. 「云何比丘觀心心法而自娛樂？
於是，比丘有愛欲心，便自覺知有愛欲心；
無愛欲心，亦自覺知無愛欲心。
有瞋恚心，便自覺知有瞋恚心；
無瞋恚心，亦自覺知無瞋恚心。
有愚癡心，便自覺知有愚癡心；無愚癡心，便自覺知無愚癡心。
有愛念心，便自覺知有愛念心；無愛念心，便自覺知無愛念心。
有受入心，便自覺知有受入心；無受入心，便自覺知無受入心。
有亂念心，便自覺知有亂心；無亂心，便自覺知無亂心。
有散落心，亦自覺知有散落心；無散落心，便自覺知無散落心。
有普遍心，便自覺知有普遍心；無普遍心，便自覺知無普遍心。
有大心，便自覺知有大心；無大心，便自覺知無大心。
有無量心，便自覺知有無量心；無無量心，便自覺知無無量心。
有三昧心，便自覺知有三昧心；無三昧心，便自覺知無三昧心。
未解脫心，便自覺知未解脫心；已解脫心，便自覺知已解脫心。
如是，比丘心相觀意止。
How does a Bhikshu observe the mind and mental phenomena with mindfulness?
When a Bhikshu has a mind of lust, he is aware, “I have a mind of lust.” When he has a mind free from lust, he is aware, “I have a mind free from lust.”
When he has a mind of hatred, he is aware, “I have a mind of hatred.” When he has a mind free from hatred, he is aware, “I have a mind free from hatred.”
When he has a mind of delusion, he is aware, “I have a mind of delusion.” When he has a mind free from delusion, he is aware, “I have a mind free from delusion.”
When he has a mind of attachment, he is aware, “I have a mind of attachment.” When he has a mind free from attachment, he is aware, “I have a mind free from attachment.”
When his mind is receptive, he is aware, “I have a receptive mind.” When his mind is not receptive, he is aware, “I have a not receptive mind.”
When his mind is distracted, he is aware, “My mind is distracted.” When his mind is not distracted, he is aware, “My mind is not distracted.”
When his mind is scattered, he is aware, “My mind is scattered.” When his mind is not scattered, he is aware, “My mind is not scattered.”
When his mind is expansive, he is aware, “My mind is expansive.” When his mind is not expansive, he is aware, “My mind is not expansive.”
When his mind is boundless, he is aware, “My mind is boundless.” When his mind is not boundless, he is aware, “My mind is not boundless.”
When his mind is concentrated, he is aware, “My mind is concentrated.” When his mind is not concentrated, he is aware, “My mind is not concentrated.”
When his mind is not yet liberated, he is aware, “My mind is not yet liberated.” When his mind is liberated, he is aware, “My mind is liberated.”
Thus, the Bhikshu observes the mind and mental phenomena with unwavering mindfulness.
16. 「觀習法，觀盡法，並觀習盡之法，思惟法觀而自娛樂。
可知、可見、可思惟、不可思惟，無所猗，不起世間想，已不起想，便無畏怖；已無畏怖，便無餘；已無餘，便涅槃：生死已盡，梵行已立，所作已辦，更不復受有，如實知之。
如是，比丘內自觀心心意止，除去亂念，無有憂愁；外觀心，內外觀心心意止。如是，比丘心心相觀意止。
The bhikshu dwells contemplating the nature of arising in mental phenomena, dwells contemplating the nature of passing away in mental phenomena, and dwells contemplating both the arising and passing away in mental phenomena.
With clear awareness he reflects: “These mental phenomena exist” – to the extent necessary for knowledge and mindfulness. He abides detached, not clinging to anything in the world. When he no longer clings, he becomes free from fear; being free from fear, he is completely liberated; being completely liberated, he attains Nirvana, knowing clearly: “Birth is exhausted, the noble life has been fulfilled, what was to be done has been done, there is no more coming to any state of existence.”
Thus the bhikshu observes mental phenomena internally, establishing mindfulness of the mind, removing distracted thoughts and worries. He observes mental phenomena externally, and observes them both internally and externally, establishing mindfulness of the mind.
In this way the bhikshu continuously maintains awareness of the mind with mindfulness.
17. 「云何比丘法法相觀意止？
於是，比丘修念覺意，依觀、依無欲、依滅盡，捨諸惡法。
修法覺意、修精進覺意、修喜覺意、修猗覺意、修三昧覺意、修護覺意，依觀、依無欲、依滅盡，捨諸惡法。
如是，比丘法法相觀意止。
How does a bhikshu observe Dharma with mindfulness?
Here, a bhikshu cultivates the enlightenment factor of mindfulness, relying on contemplation, non-attachment and cessation, abandoning unwholesome states.
He cultivates the enlightenment factor of investigation of Dharma, the enlightenment factor of energy, the enlightenment factor of joy, the enlightenment factor of tranquility, the enlightenment factor of concentration, and the enlightenment factor of equanimity – all relying on contemplation, non-attachment and cessation, abandoning unwholesome states.
Thus does a bhikshu observe Dharma with mindfulness.
18. 「復次，比丘！於愛欲解脫，除惡不善法，有覺、有觀，有猗念，樂於初禪而自娛樂。
如是，比丘法法相觀意止。
Furthermore, O bhikshu! Freed from sensual desires and unwholesome states, he attains and dwells in the first jhaana, which is accompanied by applied thought, sustained thought, and the joy and bliss born of seclusion.
Thus does a bhikshu observe Dharma with mindfulness.
19. 「復次，比丘！捨有覺、有觀，內發歡喜，專其一意，成無覺、無觀，念猗喜安，遊二禪而自娛樂。
如是，比丘法法相觀意止。
Furthermore, O bhikshu!, with the stilling of applied and sustained thought, he attains and dwells in the second jhaana, which has internal confidence and unification of mind, is without applied and sustained thought, and is filled with the joy and bliss born of concentration.
Thus does a bhikshu observe Dharma with mindfulness.
20. 「復次，比丘！
捨於念，修於護，恒自覺知身覺樂，諸賢聖所求，護念清淨，行於三禪。如是，比丘法法相觀意止。
Furthermore, O bhikshu! With the fading away of joy, he dwells in equanimity, mindful and clearly comprehending, experiencing bliss with the body, and attains and dwells in the third jhaana, of which the noble ones declare: ‘He is blissful who dwells with equanimity and mindfulness.’
Thus does a bhikshu observe Dharma with mindfulness.
21. 「復次，比丘！捨苦樂心，無復憂喜，無苦無樂，護念清淨，樂於四禪。如是，比丘法法相觀意止。
彼行習法，行盡法，并行習盡之法而自娛樂，便得法意止而現在前。
可知可見，除去亂想，無所依猗，不起世間想；已不起想，便無畏怖；已無畏怖，生死便盡；梵行已立，所作已辦，更不復受有，如實知之。
諸比丘！依一入道眾生得清淨，遠愁憂，無復喜想，便逮智慧，得涅槃證。所謂滅五蓋，修四意止也。」
Furthermore, O bhikshu! With the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, he enters and dwells in the fourth jhaana, which is neither painful nor pleasant and includes the purity of mindfulness through equanimity.
Thus does a bhikshu observe Dharma with mindfulness.
He dwells contemplating the nature of arising in Dharma, the nature of passing away, and both arising and passing away. With clear awareness he reflects: “These Dharma exist” – to the extent necessary for knowledge and mindfulness. He abides detached, not clinging to anything in the world. When he no longer clings, he becomes free from fear; being free from fear, he is completely liberated, knowing clearly: “Birth is exhausted, the noble life has been fulfilled, what was to be done has been done, there is no more coming to any state of existence.”
O bhikshus, there is one path through which beings attain purification, overcome sorrow, abandon grief, realize supreme wisdom, and achieve Nirvana – that is, the elimination of the five hindrances and the cultivation of the four foundations of mindfulness.
22. 爾時，諸比丘聞佛所說，歡喜奉行。
When the bhikshus heard what the Budha said, they followed it with joy.