北傳:中阿含98經, 增壹阿含12品1經 南傳:中部10經, 長部22經 關涉主題:實踐/四念住 (更新)
中阿含98經/念處經(因品)(莊春江標點)
  我聞如是
  一時遊拘樓瘦,在劍磨瑟曇拘樓都邑。
  爾時,世尊告諸比丘
  「有一道,淨眾生,度憂畏,滅苦惱,斷啼哭,得正法,謂:四念處。若有過去諸如來無所著等正覺悉斷五蓋:心、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。
  云何為四?觀身如身念處,{如是觀覺心法}[觀覺如覺念處,觀心如心念處,觀法]如法念處。
  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{寐}[寤]則知眠寤。如是,比丘觀內身如身,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。
  復次,比丘觀身如身:比丘者,正知出入,善觀分別,屈伸低{昂}[仰],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。如是,比丘觀內身如身,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。
  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}[絣]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。如是,比丘觀內身如身,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。
  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,處處捉旋,自在打鍛,如是,比丘齒齒相著,舌逼上齶,以心治心,治斷滅止。如是,比丘觀內身如身,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。
  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,學一切身息入,{覺}[學]一切身息出,學止身行息入,學止口行息出。如是,比丘觀內身如身,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。
  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。如是,比丘觀內身如身,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。
  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,無緣得入,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。如是,比丘觀內身如身,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。
  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。如是,比丘觀內身如身,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。
  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。如是,比丘觀內身如身,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。
  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,心無有纏,修光明心,心終不為闇之所覆。如是,比丘觀內身如身,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。
  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。如是,比丘觀內身如身,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。
  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[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、淚、汗、涕、唾、膿、血、肪、髓、涎、{膽}[痰]、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[毛]、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、淚、汗、涕、唾、膿、血、肪、髓、涎、痰、小便。』如是,比丘觀內身如身,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。
  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,剝皮布{地於}[於地]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。』如是,比丘觀內身如身,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。
  復次,比丘觀身如身:比丘者,觀彼死屍,或一、二日……至六、七日,烏鵄所啄,豺狼所食,火燒埋地,悉腐爛壞,見已自比:『今我此身亦復如是,俱有此法,終不得離。』如是,比丘觀內身如身,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。
  復次,比丘觀身如身:比丘者,如本見息道,骸骨青色,爛腐{食}[餘]半,骨璅在地,見已自比:『今我此身亦復如是,俱有此法,終不得離。』如是,比丘觀內身如身,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。
  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,俱有此法,終不得離。』如是,比丘觀內身如身,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。
  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,俱有此法,終不得離。』如是,比丘觀內身如身,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。
  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,俱有此法,終不得離。』如是,比丘觀內身如身,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。
  云何觀覺如覺念處?比丘者,覺樂時便知覺樂覺;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[覺]……苦無欲覺……不苦不樂無欲覺時便知覺不苦不樂無欲覺。如是,比丘觀內覺如覺,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。
  云何觀心如心念處?比丘者,有欲心知有欲心如真,無欲心知無欲心如真,有恚無恚……有癡無癡……有穢污無穢污……有有散……有下有高……有小有大……修不修……定不定……有不解脫心知不解脫心如真,有解脫心知解脫心如真。如是,比丘觀內心如心,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。
  云何觀法如法念處?眼色生內結:比丘者,內實有結知內有結如真,內實無結知內無結如真,若未生內結而生者知如真,若已生內結滅不復生者知如真。如是,耳、鼻、舌、身,意緣法生內結:比丘者,內實有結知內有結如真,內實無結知內無結如真,若未生內結而生者知如真,若已生內結滅不復生者知如真。如是,比丘觀內法如法,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:內六處。
  復次,比丘觀法如法:比丘者,內實有欲知有欲如真,內實無欲知無欲如真,若未生欲而生者知如真,若已生欲滅不復生者知如真。如是,瞋恚、睡眠、{調}[掉]悔,內實有疑知有疑如真,內實無疑知無疑如真,若未生疑而生者知如真,若已生疑滅不復生者知如真。如是,比丘觀內法如法,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。
  復次,比丘觀法如法:比丘者,內實有念覺支知有念覺支如真,內實無念覺支知無念覺支如真,若未生念覺支而生者知如真,若已生念覺支便住不忘而不衰退,轉修增廣者知如真。如是,[擇]法……精進………………定……比丘者,內實有捨覺支知有捨覺支如真,內實無捨覺支知無捨覺支如真,若未生捨覺支而生者知如真,若已生捨覺支便住不忘而不衰退,轉修增廣者知如真。如是,比丘觀內法如法,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。
  若有比丘、比丘尼七年立心正住四念處者,彼必得二果,或現法究竟智,或有餘,得阿那含。置七年,六……五……四……三……二……一年……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……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……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。」
  佛說如是,彼諸比丘聞佛所說,歡喜奉行。

增壹阿含12品1經[佛光本83經/1法](莊春江標點)
  聞如是
  一時在舍衛國祇樹給孤獨園。
  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。
  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。
  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。
  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。
  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:此是腳,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。
  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。
  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。
  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。
  復次,比丘觀死屍骨節分散,散在異處,或手骨、腳骨各在一處,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。
  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。
  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。
  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[得]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。
  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。
  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}[心]觀意止。
  觀習法,觀盡法,并觀習盡之法,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。
  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{念}[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。
  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。
  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。
  復次,比丘捨於念,修於護,恆自覺知身覺樂,諸賢聖所求,護念清淨,行於三禪。如是,比丘法法相觀意止。
  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[離]愁憂,無{復}[憂]喜想,便逮智慧,得涅槃證,所謂:滅五蓋,修四意止也。」
  爾時,諸比丘聞佛所說,歡喜奉行。

中部10經/念住大經(根本法門品)(莊春江譯)
  我聽到這樣
  有一次世尊住在俱盧國,名叫葛馬沙達馬的俱盧國城鎮。
  在那裡,世尊召喚比丘們:「比丘們!」
  「尊師!」那些比丘回答世尊。
  世尊這麼說:
總說
  「比丘們!為了眾生的清淨、為了愁與悲的超越、為了苦與憂的滅沒、為了方法的獲得、為了涅槃的作證,這是無岔路之道,即:四念住,哪四個呢?比丘們!這裡,比丘住於在身上觀察身,熱心、正知、有念,能調伏對於世間的貪與憂;住於在受上觀察受,熱心、正知、有念,能調伏對於世間的貪與憂;住於在心上觀察心,熱心、正知、有念,能調伏對於世間的貪與憂;住於在法上觀察法,熱心、正知、有念,能調伏對於世間的貪與憂。
  總說終了。
觀察身‧入出息
  比丘們!比丘怎樣住於在身上觀察身呢?比丘們!這裡,比丘到林野,或到樹下,或到空屋,坐下,盤腿後,挺直身體,建立起面前的正念後他只正念地吸氣、只正念地呼氣:當吸氣長時,他了知:『我吸氣長。』或當呼氣長時,他了知:『我呼氣長。』當吸氣短時,他了知:『我吸氣短。』或當呼氣短時,他了知:『我呼氣短。』他學習:『經驗著一切身,我將吸氣。』他學習:『經驗著一切身,我將呼氣。』他學習:『使身行寧靜著,我將吸氣。』他學習:『使身行寧靜著,我將呼氣。』比丘們!猶如熟練的絞車工或絞車工的徒弟,當拉長的時,他了知:『我拉長的。』當拉短的時,他了知:『我拉短的。』同樣的,比丘們!比丘當吸氣長時,他了知:『我吸氣長。』或當呼氣長時,他了知:『我呼氣長。』當吸氣短時,他了知:『我吸氣短。』或當呼氣短時,他了知:『我呼氣短。』他學習:『經驗著一切身,我將吸氣。』他學習:『經驗著一切身,我將呼氣。』他學習:『使身行寧靜著,我將吸氣。』他學習:『使身行寧靜著,我將呼氣。』像這樣,或住於在自己的身上觀察身,或住於在外部的身上觀察身,或住於在自己的與外部的身上觀察身,或住於在身上觀察著集法,或住於在身上觀察消散法,或住於在身上觀察集法與消散法,或只為了智與憶念的程度而『有身體』的念被現起,並且住於無依止,他在世間中不執取任何事物。比丘們!比丘這樣住於在身上觀察身。
  入出息節終了。
觀察身‧舉止行為節
  再者,比丘們!比丘當行走時,他了知:『我行走。』或者,當站立時,他了知:『我站立。』或者,當坐著時,他了知:『我坐著。』或者,當躺著時,他了知:『我躺著。』或者,他如身體的動向而了知。 像這樣,或住於在自己的身上觀察身,或住於在外部的身上觀察身,或住於在自己的與外部的身上觀察身,或住於在身上觀察集法,或住於在身上觀察消散法,或住於在身上觀察集法與消散法,或只為了智與憶念的程度而『有身體』的念被現起,並且住於無依止,他在世間中不執取任何事物。比丘們!比丘這樣住於在身上觀察身。
  舉止行為節終了。
觀察身‧正知節
  再者,比丘們!比丘在前進、後退時是正知於行為者;在前視、後視時是正知於行為者;在[肢體]曲伸時是正知於行為者;在[穿]衣、持鉢與大衣時是正知於行為者;在飲、食、嚼、嚐時是正知於行為者;在大小便動作時是正知於行為者;在行、住、坐、臥、清醒、語、默時是正知於行為者。像這樣,或住於在自己的身上觀察身,……(中略)比丘們!比丘這樣住於在身上觀察身。
  正知節終了。
觀察身‧厭逆作意節
  再者,比丘們!比丘觀察此身從腳掌底往上,髮梢往下,皮膚所包覆充滿種種不淨的:『此身有頭髮、體毛、指甲、牙齒、皮膚、肌肉、筋腱、骨骼、骨髓、腎臟、心臟、肝臟、肋膜、脾臟、肺臟、腸子、腸間膜、胃、糞便、膽汁、痰、膿、血、汗、脂肪、眼淚、油脂、唾液、鼻涕、關節液、尿。』比丘們!猶如兩邊有[開]口的袋子放置滿滿的種種穀物,即:山米、紅米、綠豆,豌豆,胡麻,白米,有眼的男子倒出它後能觀察:『這些是山米,這些是紅米,這些是綠豆,這些是豌豆,這些是胡麻,這些是白米。』同樣的,比丘們!比丘觀察此身從腳掌底往上,髮梢往下,皮膚所包覆充滿種種不淨的:『此身有頭髮、體毛、……(中略)尿。』像這樣,或住於在自己的身上觀察身,……(中略)比丘們!比丘這樣住於在身上觀察身。
  厭逆作意節終了。
觀察身‧四界作意節
  再者,比丘們!比丘就此如其住立、如其志向、有界之身觀察:『在這身體中有地界、水界、火界、風界。』比丘們!猶如熟練的屠牛夫或屠牛夫的徒弟,殺牛後,一片一片地分解,然後會坐在大的十字路口。同樣的,比丘們!比丘就此如其住立、如其動向、有界之身觀察:『在這身體中有地界、水界、火界、風界。』像這樣,或住於在自己的身上觀察身,……(中略)比丘們!比丘這樣住於在身上觀察身。
  四界作意節終了。
觀察身‧九墓地節
  再者,比丘們!猶如比丘如果看見被捨棄在墓地的遺骸:已死一天、已死二天、已死三天,腫脹、青瘀、生膿爛,他就此身聯想:『此身也有這樣的法,將成為這樣,未跨越這樣。』像這樣,或住於在自己的身上觀察身,……(中略)比丘們!比丘這樣住於在身上觀察身。
  再者,比丘們!猶如比丘如果看見被捨棄在墓地的遺骸:被烏鴉、鷹、禿鷹、蒼鷺、狗、虎、豹、狐狼、各種生出的蟲吞食,他就此身聯想:『此身也有這樣的法,將成為這樣,未跨越這樣。』像這樣,或住於在自己的身上觀察身,……(中略)比丘們!比丘這樣住於在身上觀察身。
  再者,比丘們!猶如比丘如果看見被捨棄在墓地的遺骸:有血肉、連著筋的骨鎖,……(中略)無肉、沾血、連著筋的骨鎖,……(中略)無血肉、連著筋的骨鎖,……(中略)骨散亂地離散四處:手骨一處,腳骨一處,腳踝骨一處,小腿骨一處,大腿骨一處,腰骨一處,肋骨一處,脊椎骨一處,肩骨一處,頸骨一處,顎骨一處,齒骨一處,頭蓋骨一處,他就此身聯想:『此身也有這樣的法,將成為這樣,未跨越這樣。』像這樣,或住於在自己的身上觀察身,……(中略)比丘們!比丘這樣住於在身上觀察身。
  再者,比丘們!猶如比丘如果看見被捨棄在墓地的遺骸:類似螺貝顏色的白骨,……(中略)堆過一年的骨頭,……(中略)腐爛成粉末的骨頭,他就此身聯想:『此身也有這樣的法,將成為這樣,未跨越這樣。』像這樣,或住於在自己的身上觀察身,或住於在外部的身上觀察身,或住於在自己的與外部的身上觀察身,或住於在身上觀察集法,或住於在身上觀察消散法,或住於在身上觀察集法與消散法,或只為了智與憶念的程度而『有身體』的念被現起,並且住於無依止,他在世間中不執取任何事物。比丘們!比丘這樣住於在身上觀察身。
  九墓地節終了。
  十四觀察身終了。
觀察受
  又,比丘們!比丘怎樣住於在受上觀察受呢?比丘們!這裡,比丘當感受樂受時,他了知:『我感受樂受。』當感受苦受時,他了知:『我感受苦受。』當感受不苦不樂受時,他了知:『我感受不苦不樂受。』當感受肉體的樂受時,他了知:『我感受肉體的樂受。』當感受精神的樂受時,他了知:『我感受精神的樂受。』當感受肉體的苦受時,他了知:『我感受肉體的苦受。』當感受精神的苦受時,他了知:『我感受精神的苦受。』當感受肉體的不苦不樂受時,他了知:『我感受肉體的不苦不樂受。』當感受精神的不苦不樂受時,他了知:『我感受精神的不苦不樂受。』像這樣,或住於在自己的受上觀察受,或住於在外部的受上觀察受,或住於在自己的與外部的受上觀察受,或住於在受上觀察集法,或住於在受上觀察消散法,或住於在受上觀察集法與消散法,或只為了智與憶念的程度而『有受』的念被現起,並且住於無依止,他在世間中不執取任何事物。比丘們!比丘這樣住於在受上觀察受。
  觀察受終了。
觀察心
  又,比丘們!比丘怎樣住於在心上觀察心呢?比丘們!這裡,比丘了知『有貪的心』為有貪的心,了知『離貪的心』為離貪的心;了知『有瞋的心』為有瞋的心,了知『離瞋的心』為離瞋的心;了知『有癡的心』為有癡的心,了知『離癡的心』為離癡的心;了知『收斂的心』為收斂的心,了知『散亂的心』為散亂的心;了知『廣大的心』為廣大的心,了知『不廣大的心』為不廣大的心;了知『更上的心』為更上的心,了知『無更上的心』為無更上的心;了知『得定的心』為得定的心,了知『未得定的心』為未得定的心;了知『已解脫的心』為已解脫的心,了知『未解脫的心』為未解脫的心。像這樣,或住於在自己的心上觀察心,或住於在外部的心上觀察心,或住於在自己的與外部的心上觀察心,或住於在心上觀察集法,或住於在心上觀察消散法,或住於在心上觀察集法與消散法,或只為了智與憶念的程度而『有心』的念被現起,並且住於無依止,他在世間中不執取任何事物。比丘們!比丘這樣住於在心上觀察心。
  觀察心終了。
觀察法‧蓋節
  又,比丘們!比丘怎樣住於在法上觀察法呢?比丘們!這裡,比丘對五蓋住於在法上觀察法。而,比丘們!比丘怎樣對五蓋住於在法上觀察法呢?比丘們!這裡,比丘當有自己的欲的意欲時,他了知:『我有自己的欲的意欲。』當沒有自己的欲的意欲時,他了知:『我沒有自己的欲的意欲。』他如其未生起欲的意欲之生起而了知,如其已生起欲的意欲之捨斷而了知,如其已捨斷欲的意欲之未來不生起而了知。當有自己的惡意時,他了知:『我有自己的惡意。』當沒有自己的惡意時,他了知:『我沒有自己的惡意。』他如其未生起惡意之生起而了知,如其已生起惡意之捨斷而了知,如其已捨斷惡意之未來不生起而了知。當有自己的惛沈睡眠時,他了知:『我有自己的惛沈睡眠。』當沒有自己的惛沈睡眠時,他了知:『我沒有自己的惛沈睡眠。』他如其未生起惛沈睡眠之生起而了知,如其已生起惛沈睡眠之捨斷而了知,如其已捨斷惛沈睡眠之未來不生起而了知。當有自己的掉舉後悔時,他了知:『我有自己的掉舉後悔。』當沒有自己的掉舉後悔時,他了知:『我沒有自己的掉舉後悔。』他如其未生起掉舉後悔之生起而了知,如其已生起掉舉後悔之捨斷而了知,如其已捨斷掉舉後悔之未來不生起而了知。當有自己的疑惑時,他了知:『我有自己的疑惑。』當沒有自己的疑惑時,他了知:『我沒有自己的疑惑。』他如其未生起疑惑之生起而了知,如其已生起疑惑之捨斷而了知,如其已捨斷疑惑之未來不生起而了知。像這樣,或住於在自己的法上觀察法,或住於在外部的法上觀察法,或住於在自己的與外部的法上觀察法,或住於在法上觀察集法,或住於在法上觀察消散法,或住於在法上觀察集法與消散法,或只為了智與憶念的程度而『有法』的念被現起,並且住於無依止,他在世間中不執取任何事物。比丘們!比丘這樣住於對五蓋在法上觀察法。
  蓋節終了。
觀察法‧蘊節
  再者,比丘們!比丘對五取蘊住於在法上觀察法。而,比丘們!比丘怎樣對五取蘊住於在法上觀察法呢?這裡,比丘[了知]:『像這樣是色,像這樣是色的集起,像這樣是色的滅沒;像這樣是受,像這樣是受的集起,像這樣是受的滅沒;像這樣是想,像這樣是想的集起,像這樣是想的滅沒;像這樣是行,像這樣是行的集起,像這樣是行的滅沒;像這樣是識,像這樣是識的集起,像這樣是識的滅沒。』像這樣,或住於在自己的法上觀察法,或住於在外部的法上觀察法,或住於在自己的與外部的法上觀察法,或住於在法上觀察集法,或住於在法上觀察消散法,或住於在法上觀察集法與消散法,或只為了智與憶念的程度而『有法』的念被現起,並且住於無依止,他在世間中不執取任何事物。比丘們!比丘這樣住於對五取蘊在法上觀察法。
  蘊節終了。
觀察法‧處節
  再者,比丘們!比丘對六內外處住於在法上觀察法。而,比丘們!比丘怎樣對六內外處住於在法上觀察法呢?這裡,比丘了知眼,了知色,了知於這兩者生起的結縛,如其未生起結縛之生起而了知,如其已生起結縛之捨斷而了知,如其已捨斷結縛之未來不生起而了知;了知耳,了知聲,了知緣於這兩者生起的結縛,如其未生起結縛之生起而了知,如其已生起結縛之捨斷而了知,如其已捨斷結縛之未來不生起而了知;了知鼻,了知氣味,了知緣於這兩者生起的結縛,如其未生起結縛之生起而了知,如其已生起結縛之捨斷而了知,如其已捨斷結縛之未來不生起而了知;了知舌,了知味道,了知緣於這兩者生起的結縛,如其未生起結縛之生起而了知,如其已生起結縛之捨斷而了知,如其已捨斷結縛之未來不生起而了知;了知身,了知所觸,了知緣於這兩者生起的結縛,如其未生起結縛之生起而了知,如其已生起結縛之捨斷而了知,如其已捨斷結縛之未來不生起而了知;了知意,了知法,了知緣於這兩者生起的結縛,如其未生起結縛之生起而了知,如其已生起結縛之捨斷而了知,如其已捨斷結縛之未來不生起而了知。像這樣,或住於在自己的法上觀察法,或住於在外部的法上觀察法,或住於在自己的與外部的法上觀察法,或住於在法上觀察集法,或住於在法上觀察消散法,或住於在法上觀察集法與消散法,或只為了智與憶念的程度而『有法』的念被現起,並且住於無依止,他在世間中不執取任何事物。比丘們!比丘這樣住於對六內外處在法上觀察法。
  處節終了。
觀察法‧覺支節
  再者,比丘們!比丘對七覺支住於在法上觀察法。而,比丘們!比丘怎樣對七覺支住於在法上觀察法呢?這裡,比丘當自己有念覺支時,了知:『有我自己的念覺支。』當自己沒有念覺支時,了知:『沒有我自己的念覺支。』如其未生起念覺支之生起而了知,如其已生起念覺支之圓滿修習而了知;當自己有擇法覺支時,了知:『我有擇法覺支。』當自己沒有擇法覺支時,了知:『我沒有擇法覺支。』如其未生起擇法覺支之生起而了知,如其已生起擇法覺支之圓滿修習而了知;當自己有活力覺支時,了知:『有我自己的活力覺支。』當自己沒有活力覺支時,了知:『沒有我自己的活力覺支。』如其未生起活力覺支之生起而了知,如其已生起活力覺支之圓滿修習而了知;當自己有喜覺支時,了知:『有我自己的喜覺支。』當自己沒有喜覺支時,了知:『沒有我自己的喜覺支。』如其未生起喜覺支之生起而了知,如其已生起喜覺支之圓滿修習而了知;當自己有寧靜覺支時,了知:『有我自己的寧靜覺支。』當自己沒有寧靜覺支時,了知:『沒有我自己的寧靜覺支。』如其未生起寧靜覺支之生起而了知,如其已生起寧靜覺支之圓滿修習而了知;當自己有覺支時,了知:『有我自己的定覺支。』當自己沒有定覺支時,了知:『沒有我自己的定覺支。』如其未生起定覺支之生起而了知,如其已生起定覺支之圓滿修習而了知;當自己有平靜覺支時,了知:『有我自己的平靜覺支。』當自己沒有平靜覺支時,了知:『沒有我自己的平靜覺支。』如其未生起平靜覺支之生起而了知,如其已生起平靜覺支之圓滿修習而了知。像這樣,或住於在自己的法上觀察法,或住於在外部的法上觀察法,或住於在自己的與外部的法上觀察法,或住於在法上觀察集法,或住於在法上觀察消散法,或住於在法上觀察集法與消散法,或只為了智與憶念的程度而『有法』的念被現起,並且住於無依止,他在世間中不執取任何事物。比丘們!比丘這樣住於對七覺支在法上觀察法。
  覺支節終了。
觀察法‧諦節
  再者,比丘們!比丘對四聖諦住於在法上觀察法。而,比丘們!比丘怎樣對四聖諦住於在法上觀察法呢?這裡,比丘如實了知:『這是苦。』如實了知:『這是苦。』如實了知:『這是苦。』如實了知:『這是導向苦滅道跡。』
  初誦品終了。
苦諦的說明
  比丘們!什麼是苦聖諦呢?生是苦,老也是苦,死也是苦,愁、悲、苦、憂、絕望也是苦,與不愛的結合是苦,與所愛的別離是苦,所求不得也是苦,總括之,五取蘊是苦。
  而,比丘們!什麼是生呢?所有眾生中,關於每一種眾生類的生、出生、入[胎]、生起、再生、諸蘊顯現、得諸處,比丘們!這被稱為生。
  而,比丘們!什麼是老?所有眾生中,關於每一種眾生類的老、老衰、齒落、髮白、皮皺、壽命的衰退、諸根的退化,這被稱為老。
  而,比丘們!什麼是死?所有眾生中,由於每一種眾生類的過世、滅亡、崩解、消失、死亡、壽終、諸蘊的崩解、屍體的捨棄,命根斷絕,比丘們!這被稱為死。
  而,比丘們!什麼是愁?比丘們!凡具備(遭遇)一些不幸、接觸一些苦法者會有愁、悲傷、憂愁、內部的愁、內部的悲哀,比丘們!這被稱為愁。
  而,比丘們!什麼是悲?比丘們!凡具備(遭遇)一些不幸、接觸一些苦法者有悲歎、悲泣、悲歎著、悲泣著、悲歎的狀態、悲泣的狀態,比丘們!這被稱為悲。
  而,比丘們!什麼是苦?比丘們!凡身體的苦、身體的不合意,身觸所生的苦與不合意感受,比丘們!這被稱為苦。
  而,比丘們!什麼是憂?比丘們!凡心的苦、心的不合意,意觸所生的苦與不合意感受,比丘們!這被稱為憂。
  而,比丘們!什麼是絕望?比丘們!凡具備(遭遇)某些不幸、接觸某些苦法者的悲傷、絕望、悲傷的狀態、絕望的狀態,比丘們!這被稱為絕望。
  而,比丘們!什麼是與不愛的結合是苦?這裡,凡那些是不喜好的、不想要的、不合意的色、聲、氣味、味道、所觸、法,或凡那些是對他樂於無利益、不利、不安樂、不離軛安穩者,與那些一起會合、集合、結合、合一,比丘們!這被稱為與不愛的結合是苦。
  而,比丘們!什麼是與所愛的別離是苦?這裡,凡那些是喜好的、想要的、合意的色、聲、氣味、味道、所觸、法,或凡那些是對他樂於利益、有益、安樂、離軛安穩的母親、父親、兄弟、姊妹、朋友、同事、親族、血親者,與那些一起不會合、不集合、不結合、不合一,比丘們!這被稱為與所愛的別離是苦。
  而,比丘們!什麼是所求不得是苦?比丘們!生法的眾生生起這樣的欲求:『啊!願我們沒有生法!願我們的生不來!』但這不以欲求而能得到,這是所求不得是苦。比丘們!老法的眾生生起這樣的欲求:『啊!願我們沒有老法!願我們的老不來!』但這不以欲求而能得到,這是所求不得是苦。比丘們!病法的眾生生起這樣的欲求:『啊!願我們沒有病法!願我們的病不來!』但這不以欲求而能得到,這是所求不得是苦。比丘們!死法的眾生生起這樣的欲求:『啊!願我們沒有死法!願我們的死不來!』但這不以欲求而能得到,這是所求不得是苦。比丘們!愁、悲、苦、憂、絕望法的眾生生起這樣的欲求:『啊!願我們沒有愁、悲、苦、憂、絕望法!願我們的愁、悲、苦、憂、絕望不來!』但這不以欲求而能得到,這是所求不得是苦。
  而,比丘們!什麼是總括之,五取蘊是苦?即:色取蘊、受取蘊、想取蘊、行取蘊、識取蘊,比丘們!這被稱為總括之,五取蘊是苦。
  比丘們!這被稱為苦聖諦。
集諦的說明
  而,比丘們!什麼是苦集聖諦?是這導致再生、伴隨歡喜與貪、到處歡喜的渴愛,即:欲的渴愛、有的渴愛、虛無的渴愛
  而,比丘們!這渴愛當生起時,在哪裡生起呢?當安住時,在哪裡安住呢?凡在世間中的可愛樣子、合意樣子,這渴愛當生起時,在這裡生起,當安住時,在這裡安住。
  而,什麼是在世間中的可愛樣子、合意樣子呢?眼是在世間中的可愛樣子、合意樣子,這渴愛當生起時,在這裡生起,當安住時,在這裡安住;耳是在世間中……(中略)鼻是在世間中……舌是在世間中……身是在世間中……意是在世間中的可愛樣子、合意樣子,這渴愛當生起時,在這裡生起,當安住時,在這裡安住。色是在世間中……聲是在世間中……氣味是在世間中……味道是在世間中……所觸是在世間中……法是在世間中的可愛樣子、合意樣子,這渴愛當生起時,在這裡生起,當安住時,在這裡安住。眼識是在世間中……耳識是在世間中……鼻識是在世間中……舌識是在世間中……身識是在世間中……意識是在世間中的可愛樣子、合意樣子,這渴愛當生起時,在這裡生起,當安住時,在這裡安住。眼觸是在世間中……耳觸是在世間中……鼻觸是在世間中……舌觸是在世間中……身觸是在世間中……意觸是在世間中的可愛樣子、合意樣子,這渴愛當生起時,在這裡生起,當安住時,在這裡安住。眼觸所生受是在世間中……耳觸所生受是在世間中……鼻觸所生受是在世間中……舌觸所生受是在世間中……身觸所生受是在世間中……意觸所生受是在世間中的可愛樣子、合意樣子,這渴愛當生起時,在這裡生起,當安住時,在這裡安住。色之想是在世間中……聲之想是在世間中……氣味之想是在世間中……味道之想是在世間中……所觸之想是在世間中……法之想是在世間中的可愛樣子、合意樣子,這渴愛當生起時,在這裡生起,當安住時,在這裡安住。色之思是在世間中……聲之思是在世間中……氣味之思是在世間中……味道之思是在世間中……所觸之思是在世間中……法之思是在世間中的可愛樣子、合意樣子,這渴愛當生起時,在這裡生起,當安住時,在這裡安住。色之渴愛是在世間中……聲之渴愛是在世間中……氣味之渴愛是在世間中……味道之渴愛是在世間中……所觸之渴愛是在世間中……法之渴愛是在世間中的可愛樣子、合意樣子,這渴愛當生起時,在這裡生起,當安住時,在這裡安住。色之尋是在世間中……聲之尋是在世間中……氣味之尋是在世間中……味道之尋是在世間中……所觸之尋是在世間中……法之尋是在世間中的可愛樣子、合意樣子,這渴愛當生起時,在這裡生起,當安住時,在這裡安住。色之伺是在世間中……聲之伺是在世間中……氣味之伺是在世間中……味道之伺是在世間中……所觸之伺是在世間中……法之伺是在世間中的可愛樣子、合意樣子,這渴愛當生起時,在這裡生起,當安住時,在這裡安住。
  比丘們!這被稱為苦集聖諦。
滅諦的說明
  而,比丘們!什麼是苦滅聖諦?就是那渴愛的無餘褪去與滅、捨棄、斷念、解脫、無依住
  而,比丘們!這渴愛當被捨斷時,在哪裡被捨斷呢?當被滅時,在哪裡被滅呢?凡在世間中的可愛樣子、合意樣子,這渴愛當被捨斷時,在這裡被捨斷,當被滅時,在這裡被滅。
  而,什麼是在世間中的可愛樣子、合意樣子呢?眼是在世間中的可愛樣子、合意樣子,這渴愛當被捨斷時,在這裡被捨斷,當被滅時,在這裡被滅;耳是在世間中……(中略)鼻是在世間中……舌是在世間中……身是在世間中……意是在世間中的可愛樣子、合意樣子,這渴愛當被捨斷時,在這裡被捨斷,當被滅時,在這裡被滅。色是在世間中……聲是在世間中……氣味是在世間中……味道是在世間中……所觸是在世間中……法是在世間中的可愛樣子、合意樣子,這渴愛當被捨斷時,在這裡被捨斷,當被滅時,在這裡被滅。眼識是在世間中……耳識是在世間中……鼻識是在世間中……舌識是在世間中……身識是在世間中……意識是在世間中的可愛樣子、合意樣子,這渴愛當被捨斷時,在這裡被捨斷,當被滅時,在這裡被滅。眼觸是在世間中……耳觸是在世間中……鼻觸是在世間中……舌觸是在世間中……身觸是在世間中……意觸是在世間中的可愛樣子、合意樣子,這渴愛當被捨斷時,在這裡被捨斷,當被滅時,在這裡被滅。眼觸所生受是在世間中……耳觸所生受是在世間中……鼻觸所生受是在世間中……舌觸所生受是在世間中……身觸所生受是在世間中……意觸所生受是在世間中的可愛樣子、合意樣子,這渴愛當被捨斷時,在這裡被捨斷,當被滅時,在這裡被滅。色之想是在世間中……聲之想是在世間中……氣味之想是在世間中……味道之想是在世間中……所觸之想是在世間中……法之想是在世間中的可愛樣子、合意樣子,這渴愛當被捨斷時,在這裡被捨斷,當被滅時,在這裡被滅。色之思是在世間中……聲之思是在世間中……氣味之思是在世間中……味道之思是在世間中……所觸之思是在世間中……法之思是在世間中的可愛樣子、合意樣子,這渴愛當被捨斷時,在這裡被捨斷,當被滅時,在這裡被滅。色之渴愛是在世間中……聲之渴愛是在世間中……氣味之渴愛是在世間中……味道之渴愛是在世間中……所觸之渴愛是在世間中……法之渴愛是在世間中的可愛樣子、合意樣子,這渴愛當被捨斷時,在這裡被捨斷,當被滅時,在這裡被滅。色之尋是在世間中……聲之尋是在世間中……氣味之尋是在世間中……味道之尋是在世間中……所觸之尋是在世間中……法之尋是在世間中的可愛樣子、合意樣子,這渴愛當被捨斷時,在這裡被捨斷,當被滅時,在這裡被滅。色之伺是在世間中……聲之伺是在世間中……氣味之伺是在世間中……味道之伺是在世間中……所觸之伺是在世間中……法之伺是在世間中的可愛樣子、合意樣子,這渴愛當被捨斷時,在這裡被捨斷,當被滅時,在這裡被滅。
  比丘們!這被稱為苦滅聖諦。
道諦的說明
  而,比丘們!什麼是導向苦滅道跡聖諦?就是這八支聖道;即:正見、正志、正語、正業、正命、正精進、正念、正定。
  而,比丘們!什麼是正見?比丘們!苦之智,苦集之智,苦滅之智,導向苦滅道跡之智,比丘們!這被稱為正見。
  而,比丘們!什麼是正志?離欲的意向無惡意的意向無加害的意向,比丘們!這被稱為正志。
  而,比丘們!什麼是正語?戒絕妄語、戒絕離間語、戒絕粗惡語、戒絕雜穢語,比丘們!這被稱為正語。
  而,比丘們!什麼是正業?戒絕殺生、戒絕未給予而取、戒絕邪淫,比丘們!這被稱為正業。
  而,比丘們!什麼是正命?比丘們!這裡,聖弟子捨斷邪命後,以正命營生,比丘們!這被稱為正命。
  而,比丘們!什麼是正精進?比丘們!這裡,比丘為了未生起的惡不善法之不生起而生欲、努力、生起活力、盡心、勤奮;為了已生起的惡不善法之捨斷而生欲、努力、生起活力、盡心、勤奮;為了未生起的善法之生起而生欲、努力、生起活力、盡心、勤奮;為了已生起的善法之存續、不消失、增加、擴大、圓滿修習而生欲、努力、生起活力、盡心、勤奮,比丘們!這被稱為正精進。
  而,比丘們!什麼是正念?比丘們!這裡,比丘住於在身上觀察身,熱心、正知、有念,能調伏對於世間的貪與憂;住於在受上觀察受,熱心、正知、有念,能調伏對於世間的貪與憂;住於在心上觀察心,熱心、正知、有念,能調伏對於世間的貪與憂;住於在法上觀察法,熱心、正知、有念,能調伏對於世間的貪與憂,比丘們!這被稱為正念。
  而,比丘們!什麼是正定?比丘們!這裡,比丘從離欲、離不善法後,進入後住於有尋、有伺離而生喜、樂的初禪;以尋與伺的平息,自信一心,進入後住於無尋、無伺,定而生喜、樂的第二禪;以喜的褪去與住於平靜,正念、正知,以身體感受樂,進入後住於這聖弟子宣說:『他是平靜、專注、住於樂者』的第三禪;以樂的捨斷與苦的捨斷,及以之前喜悅與憂的滅沒,進入後住於不苦不樂,由平靜而正念遍淨的第四禪,比丘們!這被稱為正定。
  比丘們!這被稱為導向苦滅道跡聖諦。
  像這樣,或住於在自己的法上觀察法,或住於在外部的法上觀察法,或住於在自己的與外部的法上觀察法,或住於在法上觀察集法,或住於在法上觀察消散法,或住於在法上觀察集法與消散法,或只為了智與憶念的程度而『有法』的念被現起,並且住於無依止,他在世間中不執取任何事物。比丘們!比丘這樣住於對四聖諦在法上觀察法。
  諦節終了。
  觀察法終了。
  比丘們!如果任何人在這四念住上這麼修習七年,二果其中之一果應該可以被預期:當生完全智,或當存在有餘依時,為阿那含位。
  比丘們!別說七年,比丘們!如果任何人在這四念住上這麼修習六年,……(中略)五年……四年……三年……二年……一年……比丘們!別說一年,比丘們!如果任何人在這四念住上這麼修習七個月,二果其中之一果應該可以被預期:當生完全智,或當存在有餘依時,為阿那含位。比丘們!別說七個月,比丘們!如果任何人在這四念住上這麼修習六個月,……(中略)五個月,……四個月,……三個月,……二個月,……一個月,……半個月,……比丘們!別說半個月,比丘們!如果任何人在這四念住上這麼修習七天,對他來說,二果其中之一果應該可以被預期:當生完全智,或當存在有餘依時,為阿那含位。
  當像這樣說:『比丘們!為了眾生的清淨、為了愁與悲的超越、為了苦與憂的滅沒、為了方法的獲得、為了涅槃的作證,這是無岔路之道,即:四念住。』時,緣於此而說。」
  這就是世尊所說,那些悅意的比丘歡喜世尊所說。
  念住大經第十終了。
  根本法門品第一終了,其攝頌
  根本、善自制、法之繼承人,恐懼、無穢、希望、衣服,
  削減、正見、念住,無與倫比的最上之品善完成。

長部22經/念住大經(大品[第二])(莊春江譯)
  我聽到這樣
  (……與MN.10相同,編譯者刪略)
  這就是世尊所說,那些悅意的比丘歡喜世尊所說。
  念住大經第九終了。

巴利語經文(台灣嘉義法雨道場流通的word版本)
MN.10/(10) Mahāsatipaṭṭhānasuttaṃ
   105. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā kurūsu viharati kammāsadhammaṃ nāma kurūnaṃ nigamo. Tatra kho bhagavā bhikkhū āmantesi– “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca–
Uddeso
   106. “Ekāyano ayaṃ, bhikkhave, maggo sattānaṃ visuddhiyā, sokaparidevānaṃ samatikkamāya, dukkhadomanassānaṃ atthaṅgamāya, ñāyassa adhigamāya, nibbānassa sacchikiriyāya, yadidaṃ cattāro satipaṭṭhānā.
   “Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
  Uddeso niṭṭhito.
Kāyānupassanā ānāpānapabbaṃ
   107. “Kathañca, bhikkhave, bhikkhu kāye kāyānupassī viharati? Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati, pallaṅkaṃ ābhujitvā, ujuṃ kāyaṃ paṇidhāya, parimukhaṃ satiṃ upaṭṭhapetvā. So satova assasati, satova passasati. Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti, dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti, rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti, rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti, ‘sabbakāyapaṭisaṃvedī assasissāmī’ti sikkhati, ‘sabbakāyapaṭisaṃvedī passasissāmī’ti sikkhati ‘passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ti sikkhati, ‘passambhayaṃ kāyasaṅkhāraṃ passasissāmī’ti sikkhati.
   “Seyyathāpi, bhikkhave, dakkho bhamakāro vā bhamakārantevāsī vā dīghaṃ vā añchanto ‘dīghaṃ añchāmī’ti pajānāti, rassaṃ vā añchanto ‘rassaṃ añchāmī’ti pajānāti; evameva kho, bhikkhave, bhikkhu dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti, dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti, rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti, rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti; ‘sabbakāyapaṭisaṃvedī assasissāmī’ti sikkhati, ‘sabbakāyapaṭisaṃvedī passasissāmī’ti sikkhati; ‘passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ti sikkhati, ‘passambhayaṃ kāyasaṅkhāraṃ passasissāmī’ti sikkhati. Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati; samudayadhammānupassī vā kāyasmiṃ viharati, vayadhammānupassī vā kāyasmiṃ viharati, samudayavayadhammānupassī vā kāyasmiṃ viharati. ‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
  Ānāpānapabbaṃ niṭṭhitaṃ.
Kāyānupassanā iriyāpathapabbaṃ
   108. “Puna caparaṃ, bhikkhave, bhikkhu gacchanto vā ‘gacchāmī’ti pajānāti, ṭhito vā ‘ṭhitomhī’ti pajānāti, nisinno vā ‘nisinnomhī’ti pajānāti, sayāno vā ‘sayānomhī’ti pajānāti. Yathā yathā vā panassa kāyo paṇihito hoti tathā tathā naṃ pajānāti. Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati; samudayadhammānupassī vā kāyasmiṃ viharati, vayadhammānupassī vā kāyasmiṃ viharati, samudayavayadhammānupassī vā kāyasmiṃ viharati. ‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
  Iriyāpathapabbaṃ niṭṭhitaṃ.
Kāyānupassanā sampajānapabbaṃ
   109. “Puna caparaṃ, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti. Iti ajjhattaṃ vā kāye kāyānupassī viharati …pe… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
  Sampajānapabbaṃ niṭṭhitaṃ.
Kāyānupassanā paṭikūlamanasikārapabbaṃ
   110. “Puna caparaṃ, bhikkhave, bhikkhu imameva kāyaṃ uddhaṃ pādatalā, adho kesamatthakā, tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati– ‘atthi imasmiṃ kāye kesā lomā nakhā dantā taco maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ pittaṃ semhaṃ pubbo lohitaṃ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttan’ti.
   “Seyyathāpi, bhikkhave, ubhatomukhā putoḷi pūrā nānāvihitassa dhaññassa, seyyathidaṃ– sālīnaṃ vīhīnaṃ muggānaṃ māsānaṃ tilānaṃ taṇḍulānaṃ. Tamenaṃ cakkhumā puriso muñcitvā paccavekkheyya– ‘ime sālī ime vīhī ime muggā ime māsā ime tilā ime taṇḍulā’ti. Evameva kho, bhikkhave, bhikkhu imameva kāyaṃ uddhaṃ pādatalā, adho kesamatthakā, tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati– ‘atthi imasmiṃ kāye kesā lomā …pe… muttan’ti.
   “Iti ajjhattaṃ vā kāye kāyānupassī viharati …pe… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
  Paṭikūlamanasikārapabbaṃ niṭṭhitaṃ.
Kāyānupassanā dhātumanasikārapabbaṃ
   111. “Puna caparaṃ, bhikkhave, bhikkhu imameva kāyaṃ yathāṭhitaṃ yathāpaṇihitaṃ dhātuso paccavekkhati– ‘atthi imasmiṃ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti.
   “Seyyathāpi bhikkhave, dakkho goghātako vā goghātakantevāsī vā gāviṃ vadhitvā catumahāpathe bilaso vibhajitvā nisinno assa. Evameva kho, bhikkhave, bhikkhu imameva kāyaṃ yathāṭhitaṃ yathāpaṇihitaṃ dhātuso paccavekkhati– ‘atthi imasmiṃ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti. Iti ajjhattaṃ vā kāye kāyānupassī viharati …pe… evampi kho, bhikkhave bhikkhu kāye kāyānupassī viharati.
  Dhātumanasikārapabbaṃ niṭṭhitaṃ.
Kāyānupassanā navasivathikapabbaṃ
   112. “Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ ekāhamataṃ vā dvīhamataṃ vā tīhamataṃ vā uddhumātakaṃ vinīlakaṃ vipubbakajātaṃ. So imameva kāyaṃ upasaṃharati– ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃ-anatīto’ti. Iti ajjhattaṃ vā kāye kāyānupassī viharati …pe… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
   “Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ kākehi vā khajjamānaṃ kulalehi vā khajjamānaṃ gijjhehi vā khajjamānaṃ kaṅkehi vā khajjamānaṃ sunakhehi vā khajjamānaṃ byagghehi vā khajjamānaṃ dīpīhi vā khajjamānaṃ siṅgālehi vā khajjamānaṃ vividhehi vā pāṇakajātehi khajjamānaṃ. So imameva kāyaṃ upasaṃharati– ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃ-anatīto’ti. Iti ajjhattaṃ vā kāye kāyānupassī viharati …pe… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
   “Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhikasaṅkhalikaṃ samaṃsalohitaṃ nhārusambandhaṃ …pe… aṭṭhikasaṅkhalikaṃ nimaṃsalohitamakkhitaṃ nhārusambandhaṃ …pe… aṭṭhikasaṅkhalikaṃ apagatamaṃsalohitaṃ nhārusambandhaṃ …pe… aṭṭhikāni apagatasambandhāni disā vidisā vikkhittāni, aññena hatthaṭṭhikaṃ aññena pādaṭṭhikaṃ aññena gopphakaṭṭhikaṃ aññena jaṅghaṭṭhikaṃ aññena ūruṭṭhikaṃ aññena kaṭiṭṭhikaṃ aññena phāsukaṭṭhikaṃ aññena piṭṭhiṭṭhikaṃ aññena khandhaṭṭhikaṃ aññena gīvaṭṭhikaṃ aññena hanukaṭṭhikaṃ aññena dantaṭṭhikaṃ aññena sīsakaṭāhaṃ. So imameva kāyaṃ upasaṃharati– ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃ-anatīto’ti. Iti ajjhattaṃ vā kāye kāyānupassī viharati …pe… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
   “Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ, aṭṭhikāni setāni saṅkhavaṇṇapaṭibhāgāni …pe… aṭṭhikāni puñjakitāni terovassikāni …pe… aṭṭhikāni pūtīni cuṇṇakajātāni So imameva kāyaṃ upasaṃharati– ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃ-anatīto’ti. Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati; samudayadhammānupassī vā kāyasmiṃ viharati, vayadhammānupassī vā kāyasmiṃ viharati, samudayavayadhammānupassī vā kāyasmiṃ viharati. ‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
  Navasivathikapabbaṃ niṭṭhitaṃ.
  Cuddasakāyānupassanā niṭṭhitā.
Vedanānupassanā
   113. “Kathañca pana, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati? Idha, bhikkhave, bhikkhu sukhaṃ vā vedanaṃ vedayamāno ‘sukhaṃ vedanaṃ vedayāmī’ti pajānāti; dukkhaṃ vā vedanaṃ vedayamāno ‘dukkhaṃ vedanaṃ vedayāmī’ti pajānāti; adukkhamasukhaṃ vā vedanaṃ vedayamāno ‘adukkhamasukhaṃ vedanaṃ vedayāmī’ti pajānāti; sāmisaṃ vā sukhaṃ vedanaṃ vedayamāno ‘sāmisaṃ sukhaṃ vedanaṃ vedayāmī’ti pajānāti; nirāmisaṃ vā sukhaṃ vedanaṃ vedayamāno ‘nirāmisaṃ sukhaṃ vedanaṃ vedayāmī’ti pajānāti; sāmisaṃ vā dukkhaṃ vedanaṃ vedayamāno ‘sāmisaṃ dukkhaṃ vedanaṃ vedayāmī’ti pajānāti; nirāmisaṃ vā dukkhaṃ vedanaṃ vedayamāno ‘nirāmisaṃ dukkhaṃ vedanaṃ vedayāmī’ti pajānāti; sāmisaṃ vā adukkhamasukhaṃ vedanaṃ vedayamāno ‘sāmisaṃ adukkhamasukhaṃ vedanaṃ vedayāmī’ti pajānāti; nirāmisaṃ vā adukkhamasukhaṃ vedanaṃ vedayamāno ‘nirāmisaṃ adukkhamasukhaṃ vedanaṃ vedayāmī’ti pajānāti; iti ajjhattaṃ vā vedanāsu vedanānupassī viharati, bahiddhā vā vedanāsu vedanānupassī viharati, ajjhattabahiddhā vā vedanāsu vedanānupassī viharati; samudayadhammānupassī vā vedanāsu viharati, vayadhammānupassī vā vedanāsu viharati, samudayavayadhammānupassī vā vedanāsu viharati. ‘Atthi vedanā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati.
  Vedanānupassanā niṭṭhitā.
Cittānupassanā
   114. “Kathañca pana, bhikkhave, bhikkhu citte cittānupassī viharati? Idha, bhikkhave, bhikkhu sarāgaṃ vā cittaṃ ‘sarāgaṃ cittan’ti pajānāti, vītarāgaṃ vā cittaṃ ‘vītarāgaṃ cittan’ti pajānāti; sadosaṃ vā cittaṃ ‘sadosaṃ cittan’ti pajānāti, vītadosaṃ vā cittaṃ ‘vītadosaṃ cittan’ti pajānāti; samohaṃ vā cittaṃ ‘samohaṃ cittan’ti pajānāti, vītamohaṃ vā cittaṃ ‘vītamohaṃ cittan’ti pajānāti; saṃkhittaṃ vā cittaṃ ‘saṃkhittaṃ cittan’ti pajānāti, vikkhittaṃ vā cittaṃ ‘vikkhittaṃ cittan’ti pajānāti; mahaggataṃ vā cittaṃ ‘mahaggataṃ cittan’ti pajānāti, amahaggataṃ vā cittaṃ ‘amahaggataṃ cittan’ti pajānāti; sa-uttaraṃ vā cittaṃ ‘sa-uttaraṃ cittan’ti pajānāti, anuttaraṃ vā cittaṃ ‘anuttaraṃ cittan’ti pajānāti; samāhitaṃ vā cittaṃ ‘samāhitaṃ cittan’ti pajānāti, asamāhitaṃ vā cittaṃ ‘asamāhitaṃ cittan’ti pajānāti; vimuttaṃ vā cittaṃ ‘vimuttaṃ cittan’ti pajānāti, avimuttaṃ vā cittaṃ ‘avimuttaṃ cittan’ti pajānāti. Iti ajjhattaṃ vā citte cittānupassī viharati, bahiddhā vā citte cittānupassī viharati, ajjhattabahiddhā vā citte cittānupassī viharati; samudayadhammānupassī vā cittasmiṃ viharati, vayadhammānupassī vā cittasmiṃ viharati, samudayavayadhammānupassī vā cittasmiṃ viharati. ‘Atthi cittan’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati Evampi kho, bhikkhave, bhikkhu citte cittānupassī viharati.
  Cittānupassanā niṭṭhitā.
Dhammānupassanā nīvaraṇapabbaṃ
   115. “Kathañca, bhikkhave, bhikkhu dhammesu dhammānupassī viharati? Idha, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu?
   “Idha bhikkhave, bhikkhu santaṃ vā ajjhattaṃ kāmacchandaṃ ‘atthi me ajjhattaṃ kāmacchando’ti pajānāti, asantaṃ vā ajjhattaṃ kāmacchandaṃ ‘natthi me ajjhattaṃ kāmacchando’ti pajānāti; yathā ca anuppannassa kāmacchandassa uppādo hoti tañca pajānāti, yathā ca uppannassa kāmacchandassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa kāmacchandassa āyatiṃ anuppādo hoti tañca pajānāti.
   “Santaṃ vā ajjhattaṃ byāpādaṃ ‘atthi me ajjhattaṃ byāpādo’ti pajānāti, asantaṃ vā ajjhattaṃ byāpādaṃ ‘natthi me ajjhattaṃ byāpādo’ti pajānāti; yathā ca anuppannassa byāpādassa uppādo hoti tañca pajānāti, yathā ca uppannassa byāpādassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa byāpādassa āyatiṃ anuppādo hoti tañca pajānāti.
   “Santaṃ vā ajjhattaṃ thīnamiddhaṃ ‘atthi me ajjhattaṃ thīnamiddhan’ti pajānāti, asantaṃ vā ajjhattaṃ thīnamiddhaṃ ‘natthi me ajjhattaṃ thīnamiddhan’ti pajānāti, yathā ca anuppannassa thīnamiddhassa uppādo hoti tañca pajānāti, yathā ca uppannassa thīnamiddhassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa thīnamiddhassa āyatiṃ anuppādo hoti tañca pajānāti.
   “Santaṃ vā ajjhattaṃ uddhaccakukkuccaṃ ‘atthi me ajjhattaṃ uddhaccakukkuccan’ti pajānāti, asantaṃ vā ajjhattaṃ uddhaccakukkuccaṃ ‘natthi me ajjhattaṃ uddhaccakukkuccan’ti pajānāti; yathā ca anuppannassa uddhaccakukkuccassa uppādo hoti tañca pajānāti, yathā ca uppannassa uddhaccakukkuccassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa uddhaccakukkuccassa āyatiṃ anuppādo hoti tañca pajānāti.
   “Santaṃ vā ajjhattaṃ vicikicchaṃ ‘atthi me ajjhattaṃ vicikicchā’ti pajānāti, asantaṃ vā ajjhattaṃ vicikicchaṃ ‘natthi me ajjhattaṃ vicikicchā’ti pajānāti; yathā ca anuppannāya vicikicchāya uppādo hoti tañca pajānāti, yathā ca uppannāya vicikicchāya pahānaṃ hoti tañca pajānāti, yathā ca pahīnāya vicikicchāya āyatiṃ anuppādo hoti tañca pajānāti.
   “Iti ajjhattaṃ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati; samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati samudayavayadhammānupassī vā dhammesu viharati. ‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu.
  Nīvaraṇapabbaṃ niṭṭhitaṃ.
Dhammānupassanā khandhapabbaṃ
   116. “Puna caparaṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu? Idha, bhikkhave, bhikkhu– ‘iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo; iti saññā, iti saññāya samudayo, iti saññāya atthaṅgamo; iti saṅkhārā, iti saṅkhārānaṃ samudayo, iti saṅkhārānaṃ atthaṅgamo; iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti; iti ajjhattaṃ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati; samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. ‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu.
  Khandhapabbaṃ niṭṭhitaṃ.
Dhammānupassanā āyatanapabbaṃ
   117. “Puna caparaṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu?
   “Idha bhikkhave, bhikkhu cakkhuñca pajānāti, rūpe ca pajānāti, yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti.
   “Sotañca pajānāti, sadde ca pajānāti, yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti.
   “Ghānañca pajānāti, gandhe ca pajānāti, yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti.
   “Jivhañca pajānāti, rase ca pajānāti, yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti.
   “Kāyañca pajānāti, phoṭṭhabbe ca pajānāti, yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti.
   “Manañca pajānāti, dhamme ca pajānāti, yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti.
   “Iti ajjhattaṃ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati; samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. ‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu.
  Āyatanapabbaṃ niṭṭhitaṃ.
Dhammānupassanā bojjhaṅgapabbaṃ
   118. “Puna caparaṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu? Idha, bhikkhave, bhikkhu santaṃ vā ajjhattaṃ satisambojjhaṅgaṃ ‘atthi me ajjhattaṃ satisambojjhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ satisambojjhaṅgaṃ ‘natthi me ajjhattaṃ satisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa satisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa satisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.
   “Santaṃ vā ajjhattaṃ dhammavicayasambojjhaṅgaṃ ‘atthi me ajjhattaṃ dhammavicayasambojjhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ dhammavicayasambojjhaṅgaṃ ‘natthi me ajjhattaṃ dhammavicayasambojjhaṅgo’ti pajānāti, yathā ca anuppannassa dhammavicayasambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa dhammavicayasambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.
   “Santaṃ vā ajjhattaṃ vīriyasambojjhaṅgaṃ ‘atthi me ajjhattaṃ vīriyasambojjhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ vīriyasambojjhaṅgaṃ ‘natthi me ajjhattaṃ vīriyasambojjhaṅgo’ti pajānāti, yathā ca anuppannassa vīriyasambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa vīriyasambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.
   “Santaṃ vā ajjhattaṃ pītisambojjhaṅgaṃ ‘atthi me ajjhattaṃ pītisambojjhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ pītisambojjhaṅgaṃ ‘natthi me ajjhattaṃ pītisambojjhaṅgo’ti pajānāti yathā ca anuppannassa pītisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa pītisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.
   “Santaṃ vā ajjhattaṃ passaddhisambojjhaṅgaṃ ‘atthi me ajjhattaṃ passaddhisambojjhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ passaddhisambojjhaṅgaṃ ‘natthi me ajjhattaṃ passaddhisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa passaddhisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa passaddhisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.
   “Santaṃ vā ajjhattaṃ samādhisambojjhaṅgaṃ ‘atthi me ajjhattaṃ samādhisambojjhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ samādhisambojjhaṅgaṃ ‘natthi me ajjhattaṃ samādhisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa samādhisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa samādhisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.
   “Santaṃ vā ajjhattaṃ upekkhāsambojjhaṅgaṃ ‘atthi me ajjhattaṃ upekkhāsambojjhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ upekkhāsambojjhaṅgaṃ ‘natthi me ajjhattaṃ upekkhāsambojjhaṅgo’ti pajānāti, yathā ca anuppannassa upekkhāsambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa upekkhāsambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti
   “Iti ajjhattaṃ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati; samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. ‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu.
  Bojjhaṅgapabbaṃ niṭṭhitaṃ.
Dhammānupassanā saccapabbaṃ
   119. “Puna caparaṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu? Idha, bhikkhave, bhikkhu ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.
  Paṭhamabhāṇavāro niṭṭhito.
Dukkhasaccaniddeso
   120. “Katamañca bhikkhave, dukkhaṃ ariyasaccaṃ? Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṃ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogopi dukkho, piyehi vippayogopi dukkho, yampicchaṃ na labhati tampi dukkhaṃ, saṃkhittena pañcupādānakkhandhā dukkhā.
   121. “Katamā ca, bhikkhave, jāti? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṃ pātubhāvo āyatanānaṃ paṭilābho, ayaṃ vuccati, bhikkhave, jāti.
   122. “Katamā ca, bhikkhave, jarā? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ valittacatā āyuno saṃhāni indriyānaṃ paripāko, ayaṃ vuccati, bhikkhave, jarā.
   123. “Katamañca, bhikkhave, maraṇaṃ? Yaṃ tesaṃ tesaṃ sattānaṃ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṃ maccu maraṇaṃ kālaṅkiriyā khandhānaṃ bhedo kaḷevarassa nikkhepo jīvitindriyassupacchedo, idaṃ vuccati, bhikkhave, maraṇaṃ.
   124. “Katamo ca, bhikkhave, soko? Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa soko socanā socitattaṃ antosoko antoparisoko, ayaṃ vuccati, bhikkhave, soko.
   125. “Katamo ca, bhikkhave, paridevo? Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa ādevo paridevo ādevanā paridevanā ādevitattaṃ paridevitattaṃ, ayaṃ vuccati, bhikkhave, paridevo.
   126. “Katamañca, bhikkhave, dukkhaṃ? Yaṃ kho, bhikkhave, kāyikaṃ dukkhaṃ kāyikaṃ asātaṃ kāyasamphassajaṃ dukkhaṃ asātaṃ vedayitaṃ, idaṃ vuccati, bhikkhave, dukkhaṃ.
   127. “Katamañca, bhikkhave, domanassaṃ? Yaṃ kho, bhikkhave, cetasikaṃ dukkhaṃ cetasikaṃ asātaṃ manosamphassajaṃ dukkhaṃ asātaṃ vedayitaṃ, idaṃ vuccati, bhikkhave, domanassaṃ.
   128. “Katamo ca, bhikkhave, upāyāso? Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa āyāso upāyāso āyāsitattaṃ upāyāsitattaṃ, ayaṃ vuccati, bhikkhave, upāyāso.
   129. “Katamo ca, bhikkhave, appiyehi sampayogo dukkho? Idha yassa te honti aniṭṭhā akantā amanāpā rūpā saddā gandhā rasā phoṭṭhabbā dhammā, ye vā panassa te honti anatthakāmā ahitakāmā aphāsukakāmā ayogakkhemakāmā, yā tehi saddhiṃ saṅgati samāgamo samodhānaṃ missībhāvo, ayaṃ vuccati, bhikkhave, appiyehi sampayogo dukkho.
   130. “Katamo ca, bhikkhave, piyehi vippayogo dukkho? Idha yassa te honti iṭṭhā kantā manāpā rūpā saddā gandhā rasā phoṭṭhabbā dhammā, ye vā panassa te honti atthakāmā hitakāmā phāsukakāmā yogakkhemakāmā mātā vā pitā vā bhātā vā bhaginī vā mittā vā amaccā vā ñātisālohitā vā, yā tehi saddhiṃ asaṅgati asamāgamo asamodhānaṃ amissībhāvo, ayaṃ vuccati, bhikkhave, piyehi vippayogo dukkho.
   131. “Katamañca, bhikkhave, yampicchaṃ na labhati tampi dukkhaṃ? Jātidhammānaṃ, bhikkhave sattānaṃ evaṃ icchā uppajjati – ‘aho vata mayaṃ na jātidhammā assāma, na ca vata no jāti āgaccheyyā’ti. Na kho panetaṃ icchāya pattabbaṃ, idampi yampicchaṃ na labhati tampi dukkhaṃ. Jarādhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati– ‘aho vata mayaṃ na jarādhammā assāma, na ca vata no jarā āgaccheyyā’ti. Na kho panetaṃ icchāya pattabbaṃ, idampi yampicchaṃ na labhati tampi dukkhaṃ. Byādhidhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati– ‘aho vata mayaṃ na byādhidhammā assāma, na ca vata no byādhi āgaccheyyā’ti. Na kho panetaṃ icchāya pattabbaṃ, idampi yampicchaṃ na labhati tampi dukkhaṃ. Maraṇadhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati– ‘aho vata mayaṃ na maraṇadhammā assāma, na ca vata no maraṇaṃ āgaccheyyā’ti. Na kho panetaṃ icchāya pattabbaṃ, idampi yampicchaṃ na labhati tampi dukkhaṃ. Sokaparidevadukkhadomanassupāyāsadhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati– ‘aho vata mayaṃ na sokaparidevadukkhadomanassupāyāsadhammā assāma, na ca vata no sokaparidevadukkhadomanassupāyāsadhammā āgaccheyyun’ti. Na kho panetaṃ icchāya pattabbaṃ, idampi yampicchaṃ na labhati tampi dukkhaṃ.
   132. “Katame ca, bhikkhave, saṃkhittena pañcupādānakkhandhā dukkhā? Seyyathidaṃ– rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho , saṅkhārupādānakkhandho, viññāṇupādānakkhandho. Ime vuccanti, bhikkhave, saṃkhittena pañcupādānakkhandhā dukkhā. Idaṃ vuccati, bhikkhave, dukkhaṃ ariyasaccaṃ.
Samudayasaccaniddeso
   133. “Katamañca, bhikkhave, dukkhasamudayaṃ ariyasaccaṃ? Yāyaṃ taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī. Seyyathidaṃ– kāmataṇhā bhavataṇhā vibhavataṇhā.
   “Sā kho panesā, bhikkhave, taṇhā kattha uppajjamānā uppajjati, kattha nivisamānā nivisati? Yaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
   “Kiñca loke piyarūpaṃ sātarūpaṃ? Cakkhu loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sotaṃ loke …pe… ghānaṃ loke… jivhā loke… kāyo loke… mano loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
   “Rūpā loke… saddā loke… gandhā loke… rasā loke… phoṭṭhabbā loke… dhammā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
   “Cakkhuviññāṇaṃ loke… sotaviññāṇaṃ loke… ghānaviññāṇaṃ loke… jivhāviññāṇaṃ loke… kāyaviññāṇaṃ loke… manoviññāṇaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
   “Cakkhusamphasso loke… sotasamphasso loke… ghānasamphasso loke… jivhāsamphasso loke… kāyasamphasso loke… manosamphasso loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
   “Cakkhusamphassajā vedanā loke… sotasamphassajā vedanā loke… ghānasamphassajā vedanā loke… jivhāsamphassajā vedanā loke… kāyasamphassajā vedanā loke… manosamphassajā vedanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
   “Rūpasaññā loke… saddasaññā loke… gandhasaññā loke… rasasaññā loke… phoṭṭhabbasaññā loke… dhammasaññā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
   “Rūpasañcetanā loke… saddasañcetanā loke… gandhasañcetanā loke… rasasañcetanā loke… phoṭṭhabbasañcetanā loke… dhammasañcetanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
   “Rūpataṇhā loke… saddataṇhā loke… gandhataṇhā loke… rasataṇhā loke… phoṭṭhabbataṇhā loke… dhammataṇhā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
   “Rūpavitakko loke… saddavitakko loke… gandhavitakko loke… rasavitakko loke… phoṭṭhabbavitakko loke… dhammavitakko loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
   “Rūpavicāro loke… saddavicāro loke… gandhavicāro loke… rasavicāro loke… phoṭṭhabbavicāro loke… dhammavicāro loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Idaṃ vuccati, bhikkhave, dukkhasamudayaṃ ariyasaccaṃ.
Nirodhasaccaniddeso
   134. “Katamañca, bhikkhave, dukkhanirodhaṃ ariyasaccaṃ? Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo.
   “Sā kho panesā, bhikkhave, taṇhā kattha pahīyamānā pahīyati, kattha nirujjhamānā nirujjhati? Yaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
   “Kiñca loke piyarūpaṃ sātarūpaṃ? Cakkhu loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Sotaṃ loke …pe… ghānaṃ loke… jivhā loke… kāyo loke… mano loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
   “Rūpā loke… saddā loke… gandhā loke… rasā loke… phoṭṭhabbā loke… dhammā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
   “Cakkhuviññāṇaṃ loke… sotaviññāṇaṃ loke… ghānaviññāṇaṃ loke… jivhāviññāṇaṃ loke… kāyaviññāṇaṃ loke… manoviññāṇaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
   “Cakkhusamphasso loke… sotasamphasso loke… ghānasamphasso loke… jivhāsamphasso loke… kāyasamphasso loke… manosamphasso loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
   “Cakkhusamphassajā vedanā loke… sotasamphassajā vedanā loke… ghānasamphassajā vedanā loke… jivhāsamphassajā vedanā loke… kāyasamphassajā vedanā loke… manosamphassajā vedanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
   “Rūpasaññā loke… saddasaññā loke… gandhasaññā loke… rasasaññā loke… phoṭṭhabbasaññā loke… dhammasaññā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
   “Rūpasañcetanā loke… saddasañcetanā loke… gandhasañcetanā loke… rasasañcetanā loke… phoṭṭhabbasañcetanā loke… dhammasañcetanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
   “Rūpataṇhā loke… saddataṇhā loke… gandhataṇhā loke… rasataṇhā loke… phoṭṭhabbataṇhā loke… dhammataṇhā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
   “Rūpavitakko loke… saddavitakko loke… gandhavitakko loke… rasavitakko loke… phoṭṭhabbavitakko loke… dhammavitakko loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
   “Rūpavicāro loke… saddavicāro loke… gandhavicāro loke… rasavicāro loke… phoṭṭhabbavicāro loke… dhammavicāro loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhāmānā nirujjhati. Idaṃ vuccati, bhikkhave, dukkhanirodhaṃ ariyasaccaṃ.
Maggasaccaniddeso
   135. “Katamañca, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṃ? Ayameva ariyo aṭṭhaṅgiko maggo seyyathidaṃ – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammā-ājīvo sammāvāyāmo sammāsati sammāsamādhi.
   “Katamā ca, bhikkhave, sammādiṭṭhi? Yaṃ kho, bhikkhave, dukkhe ñāṇaṃ, dukkhasamudaye ñāṇaṃ, dukkhanirodhe ñāṇaṃ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ. Ayaṃ vuccati, bhikkhave, sammādiṭṭhi.
   “Katamo ca, bhikkhave, sammāsaṅkappo? Nekkhammasaṅkappo abyāpādasaṅkappo avihiṃsāsaṅkappo. Ayaṃ vuccati, bhikkhave, sammāsaṅkappo.
   “Katamā ca, bhikkhave, sammāvācā? Musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī Ayaṃ vuccati, bhikkhave, sammāvācā.
   “Katamo ca, bhikkhave, sammākammanto? Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī. Ayaṃ vuccati, bhikkhave, sammākammanto.
   “Katamo ca, bhikkhave, sammā-ājīvo? Idha, bhikkhave, ariyasāvako micchā-ājīvaṃ pahāya sammā-ājīvena jīvitaṃ kappeti. Ayaṃ vuccati, bhikkhave, sammā-ājīvo.
   “Katamo ca, bhikkhave, sammāvāyāmo? Idha, bhikkhave, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Ayaṃ vuccati, bhikkhave, sammāvāyāmo.
   “Katamā ca, bhikkhave, sammāsati? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ; vedanāsu vedanānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ; citte cittānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ; dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Ayaṃ vuccati, bhikkhave, sammāsati.
   “Katamo ca, bhikkhave, sammāsamādhi? Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave, sammāsamādhi. Idaṃ vuccati, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṃ.
   136. “Iti ajjhattaṃ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati; samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. ‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu.
  Saccapabbaṃ niṭṭhitaṃ.
  Dhammānupassanā niṭṭhitā.
   137. “Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya satta vassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ diṭṭheva dhamme aññā; sati vā upādisese anāgāmitā.
   “Tiṭṭhantu, bhikkhave, satta vassāni. Yo hi koci bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya cha vassāni …pe… pañca vassāni… cattāri vassāni… tīṇi vassāni… dve vassāni… ekaṃ vassaṃ… tiṭṭhatu, bhikkhave, ekaṃ vassaṃ. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya satta māsāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ diṭṭheva dhamme aññā; sati vā upādisese anāgāmitā. Tiṭṭhantu, bhikkhave, satta māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya cha māsāni …pe… pañca māsāni… cattāri māsāni… tīṇi māsāni… dve māsāni… ekaṃ māsaṃ… aḍḍhamāsaṃ… tiṭṭhatu, bhikkhave, aḍḍhamāso. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya sattāhaṃ, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ diṭṭheva dhamme aññā sati vā upādisese anāgāmitā”ti.
   138. “‘Ekāyano ayaṃ, bhikkhave, maggo sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya yadidaṃ cattāro satipaṭṭhānā’ti. Iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttan”ti.
   Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
   Mahāsatipaṭṭhānasuttaṃ niṭṭhitaṃ dasamaṃ.
   Mūlapariyāyavaggo niṭṭhito paṭhamo.
   Tassuddānaṃ–
   Mūlasusaṃvaradhammadāyādā, bheravānaṅgaṇākaṅkheyyavatthaṃ;
   Sallekhasammādiṭṭhisatipaṭṭhaṃ, vaggavaro asamo susamatto.

DN.22/(9) Mahāsatipaṭṭhānasuttaṃ
   372. Evaṃ me sutaṃ –
  (……與MN.10相同,編譯者刪略)
   Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
   Mahāsatipaṭṭhānasuttaṃ niṭṭhitaṃ navamaṃ.
南北傳經文比對(莊春江作):
  「為了智與憶念的程度」(ñāṇamattāya paṭissatimattāya),智髻比丘長老英譯為「為僅夠的理解與深切注意」(for bare knowledge and mindfulness, MN),Maurice Walshe先生英譯為「只在理解與注意到的必要程度」(just to the extent necessary for knowledge and awareness, DN)。
  「有身體」(Atthi kāyoti ),智髻比丘長老英譯為「有身體」(there is a body)。按:《破斥猶豫》、《吉祥悅意》說,這樣的念被現起:「只有身體(kāyova atthi),沒有眾生,沒有人,沒有女人,沒有男人,沒有真我,沒有屬於我的,沒有我,沒有我的,沒有任何人,沒有任何人的。」