B01030207satipaṭṭhānavibhaṅgo（念住分解論）

  1. Satipaṭṭhānavibhaṅgo

  2. Suttantabhājanīyaṃ

  3. Cattāro satipaṭṭhānā – idha bhikkhu ajjhattaṃ kāye kāyānupassī viharati bahiddhā kāye kāyānupassī viharati ajjhattabahiddhā kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ, ajjhattaṃ vedanāsu vedanānupassī viharati bahiddhā vedanāsu vedanānupassī viharati ajjhattabahiddhā vedanāsu vedanānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ, ajjhattaṃ citte cittānupassī viharati bahiddhā citte cittānupassī viharati ajjhattabahiddhā citte cittānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ, ajjhattaṃ dhammesu dhammānupassī viharati bahiddhā dhammesu dhammānupassī viharati ajjhattabahiddhā dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.

  4. Kāyānupassanāniddeso

  5. Kathañca bhikkhu ajjhattaṃ kāye kāyānupassī viharati? Idha bhikkhu ajjhattaṃ kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati – 『『atthi imasmiṃ kāye kesā lomā nakhā dantā taco maṃsaṃ nhāru [nahāru (sī.)] aṭṭhi aṭṭhimiñjaṃ [aṭṭhimiñjā (sī.)] vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ pittaṃ semhaṃ pubbo lohitaṃ sedo medo assu vasā kheḷo siṅghāṇikā lasikā mutta』』nti. So taṃ nimittaṃ āsevati bhāveti bahulīkaroti svāvatthitaṃ vavatthapeti. So taṃ nimittaṃ āsevitvā bhāvetvā bahulīkaritvā svāvatthitaṃ vavatthapetvā bahiddhā kāye cittaṃ upasaṃharati.

Kathañca bhikkhu bahiddhā kāye kāyānupassī viharati? Idha bhikkhu bahiddhā kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati – 『『atthissa 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 mutta』』nti. So taṃ nimittaṃ āsevati bhāveti bahulīkaroti svāvatthitaṃ vavatthapeti. So taṃ nimittaṃ āsevitvā bhāvetvā bahulīkaritvā svāvatthitaṃ vavatthapetvā ajjhattabahiddhā kāye cittaṃ upasaṃharati.

Kathañca bhikkhu ajjhattabahiddhā kāye kāyānupassī viharati? Idha bhikkhu ajjhattabahiddhā 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 mutta』』nti. Evaṃ bhikkhu ajjhattabahiddhā kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.

  1. Anupassīti. Tattha katamā anupassanā? Yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi – ayaṃ vuccati 『『anupassanā』』. Imāya anupassanāya upeto hoti samupeto upāgato samupāgato upapanno sampanno samannāgato. Tena vuccati 『『anupassī』』ti.

  2. Viharatīti. Iriyati vattati pāleti yapeti yāpeti carati viharati. Tena vuccati 『『viharatī』』ti.

  3. 念處分別

  4. 經分別
  5. 四念處 - 在此，比丘內身觀身而住，外身觀身而住，內外身觀身而住，熱誠、正知、正念，除世間貪憂；內受觀受而住，外受觀受而住，內外受觀受而住，熱誠、正知、正念，除世間貪憂；內心觀心而住，外心觀心而住，內外心觀心而住，熱誠、正知、正念，除世間貪憂；內法觀法而住，外法觀法而住，內外法觀法而住，熱誠、正知、正念，除世間貪憂。
  6. 身隨觀解說
  7. 比丘如何內身觀身而住？在此，比丘內身從足底向上、從頭頂向下、面板所包裹，觀察充滿種種不凈 - "此身中有發、毛、爪、齒、皮、肉、筋、骨、骨髓、腎、心、肝、膜、脾、肺、腸、腸間膜、胃中物、糞、膽、痰、膿、血、汗、脂、淚、脂膏、唾、鼻涕、關節滑液、尿"。他修習此相，培育、多作、善確立、善分別。他修習、培育、多作、善確立、善分別此相后，轉向外身。 比丘如何外身觀身而住？在此，比丘外身從足底向上、從頭頂向下、面板所包裹，觀察充滿種種不凈 - "他的身中有發、毛、爪、齒、皮、肉、筋、骨、骨髓、腎、心、肝、膜、脾、肺、腸、腸間膜、胃中物、糞、膽、痰、膿、血、汗、脂、淚、脂膏、唾、鼻涕、關節滑液、尿"。他修習此相，培育、多作、善確立、善分別。他修習、培育、多作、善確立、善分別此相后，轉向內外身。 比丘如何內外身觀身而住？在此，比丘內外身從足底向上、從頭頂向下、面板所包裹，觀察充滿種種不凈 - "此身中有發、毛、爪、齒、皮、肉、筋、骨、骨髓、腎、心、肝、膜、脾、肺、腸、腸間膜、胃中物、糞、膽、痰、膿、血、汗、脂、淚、脂膏、唾、鼻涕、關節滑液、尿"。如是比丘內外身觀身而住，熱誠、正知、正念，除世間貪憂。
  8. 隨觀。此中，何謂隨觀？凡是慧、了知......無癡、擇法、正見 - 此稱為"隨觀"。他具足、成就、達到、完全達到、具有此隨觀。因此稱為"隨觀"。

  9. 而住。行、轉、護、持續、維持、活動、住。因此稱為"而住"。

  10. Ātāpīti. Tattha katamo ātāpo [katamaṃ ātāpaṃ (sabbattha)]? Yo cetasiko vīriyārambho…pe… sammāvāyāmo – ayaṃ vuccati 『『ātāpo』』. Iminā ātāpena upeto hoti samupeto upāgato samupāgato upapanno sampanno samannāgato. Tena vuccati 『『ātāpī』』ti.

  11. Sampajānoti . Tattha katamaṃ sampajaññaṃ? Yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi – idaṃ vuccati 『『sampajaññaṃ』』. Iminā sampajaññena upeto hoti samupeto upāgato samupāgato upapanno sampanno samannāgato. Tena vuccati 『『sampajāno』』ti.

  12. Satimāti. Tattha katamā sati? Yā sati anussati…pe… sammāsati – ayaṃ vuccati 『『sati』』. Imāya satiyā upeto hoti samupeto upāgato samupāgato upapanno sampanno samannāgato. Tena vuccati 『『satimā』』ti.

  13. Vineyya loke abhijjhādomanassanti. Tattha katamo loko? Sveva kāyo loko. Pañcapi upādānakkhandhā loko. Ayaṃ vuccati 『『loko』』. Tattha katamā abhijjhā? Yo rāgo sārāgo…pe… cittassa sārāgo – ayaṃ vuccati 『『abhijjhā』』. Tattha katamaṃ domanassaṃ? Yaṃ cetasikaṃ asātaṃ cetasikaṃ dukkhaṃ cetosamphassajaṃ asātaṃ dukkhaṃ vedayitaṃ cetosamphassajā asātā dukkhā vedanā – idaṃ vuccati 『『domanassaṃ』』. Iti ayañca abhijjhā idañca domanassaṃ imamhi loke vinītā honti paṭivinītā santā samitā vūpasantā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantīkatā. Tena vuccati 『『vineyya loke abhijjhādomanassa』』nti.

Kāyānupassanāniddeso.

  1. Vedanānupassanāniddeso

  2. 熱誠。此中，何謂熱誠？凡是心的精進發起......正精進 - 此稱為"熱誠"。他具足、成就、達到、完全達到、具有此熱誠。因此稱為"熱誠"。

  3. 正知。此中，何謂正知？凡是慧、了知......無癡、擇法、正見 - 此稱為"正知"。他具足、成就、達到、完全達到、具有此正知。因此稱為"正知"。
  4. 正念。此中，何謂念？凡是念、隨念......正念 - 此稱為"念"。他具足、成就、達到、完全達到、具有此念。因此稱為"正念"。
  5. 除世間貪憂。此中，何謂世間？就是此身為世間。五取蘊為世間。此稱為"世間"。此中，何謂貪？凡是貪、染著......心的染著 - 此稱為"貪"。此中，何謂憂？凡是心的不悅、心的苦、心觸所生的不悅苦受、心觸所生的不悅苦受 - 此稱為"憂"。如是此貪與此憂在此世間被調伏、善調伏、寂靜、平息、止息、滅沒、消失、滅盡、乾枯、枯竭、斷絕。因此稱為"除世間貪憂"。 身隨觀解說完畢。

  6. 受隨觀解說

  7. Kathañca bhikkhu ajjhattaṃ vedanāsu vedanānupassī viharati? Idha bhikkhu sukhaṃ vedanaṃ vedayamāno 『『sukhaṃ vedanaṃ vedayāmī』』ti pajānāti, dukkhaṃ vedanaṃ vedayamāno 『『dukkhaṃ vedanaṃ vedayāmī』』ti pajānāti, adukkhamasukhaṃ 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. So taṃ nimittaṃ āsevati bhāveti bahulīkaroti svāvatthitaṃ vavatthapeti. So taṃ nimittaṃ āsevitvā bhāvetvā bahulīkaritvā svāvatthitaṃ vavatthapetvā bahiddhā vedanāsu cittaṃ upasaṃharati.

Kathañca bhikkhu bahiddhā vedanāsu vedanānupassī viharati? Idha bhikkhu sukhaṃ vedanaṃ vedayamānaṃ 『『sukhaṃ vedanaṃ vedayatī』』ti pajānāti, dukkhaṃ vedanaṃ vedayamānaṃ 『『dukkhaṃ vedanaṃ vedayatī』』ti pajānāti, adukkhamasukhaṃ vedanaṃ vedayamānaṃ 『『adukkhamasukhaṃ vedanaṃ vedayatī』』ti pajānāti, sāmisaṃ vā sukhaṃ vedanaṃ vedayamānaṃ 『『sāmisaṃ sukhaṃ vedanaṃ vedayatī』』ti pajānāti, nirāmisaṃ vā sukhaṃ vedanaṃ vedayamānaṃ 『『nirāmisaṃ sukhaṃ vedanaṃ vedayatī』』ti pajānāti, sāmisaṃ vā dukkhaṃ vedanaṃ vedayamānaṃ 『『sāmisaṃ dukkhaṃ vedanaṃ vedayatī』』ti pajānāti, nirāmisaṃ vā dukkhaṃ vedanaṃ vedayamānaṃ 『『nirāmisaṃ dukkhaṃ vedanaṃ vedayatī』』ti pajānāti, sāmisaṃ vā adukkhamasukhaṃ vedanaṃ vedayamānaṃ 『『sāmisaṃ adukkhamasukhaṃ vedanaṃ vedayatī』』ti pajānāti, nirāmisaṃ vā adukkhamasukhaṃ vedanaṃ vedayamānaṃ 『『nirāmisaṃ adukkhamasukhaṃ vedanaṃ vedayatī』』ti pajānāti. So taṃ nimittaṃ āsevati bhāveti bahulīkaroti svāvatthitaṃ vavatthapeti. So taṃ nimittaṃ āsevitvā bhāvetvā bahulīkaritvā svāvatthitaṃ vavatthapetvā ajjhattabahiddhā vedanāsu cittaṃ upasaṃharati.

Kathañca bhikkhu ajjhattabahiddhā vedanāsu vedanānupassī viharati? Idha bhikkhu sukhaṃ vedanaṃ 『『sukhā vedanā』』ti pajānāti, dukkhaṃ vedanaṃ 『『dukkhā vedanā』』ti pajānāti, adukkhamasukhaṃ vedanaṃ 『『adukkhamasukhā vedanā』』ti pajānāti, sāmisaṃ vā sukhaṃ vedanaṃ 『『sāmisā sukhā vedanā』』ti pajānāti, nirāmisaṃ vā sukhaṃ vedanaṃ 『『nirāmisā sukhā vedanā』』ti pajānāti, sāmisaṃ vā dukkhaṃ vedanaṃ 『『sāmisā dukkhā vedanā』』ti pajānāti, nirāmisaṃ vā dukkhaṃ vedanaṃ 『『nirāmisā dukkhā vedanā』』ti pajānāti, sāmisaṃ vā adukkhamasukhaṃ vedanaṃ 『『sāmisā adukkhamasukhā vedanā』』ti pajānāti, nirāmisaṃ vā adukkhamasukhaṃ vedanaṃ 『『nirāmisā adukkhamasukhā vedanā』』ti pajānāti. Evaṃ bhikkhu ajjhattabahiddhā vedanāsu vedanānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.

  1. 比丘如何內受觀受而住？在此，比丘感受樂受時，了知"我感受樂受"；感受苦受時，了知"我感受苦受"；感受不苦不樂受時，了知"我感受不苦不樂受"；感受有味樂受時，了知"我感受有味樂受"；感受無味樂受時，了知"我感受無味樂受"；感受有味苦受時，了知"我感受有味苦受"；感受無味苦受時，了知"我感受無味苦受"；感受有味不苦不樂受時，了知"我感受有味不苦不樂受"；感受無味不苦不樂受時，了知"我感受無味不苦不樂受"。他修習此相，培育、多作、善確立、善分別。他修習、培育、多作、善確立、善分別此相后，轉向外受。 比丘如何外受觀受而住？在此，比丘了知他人感受樂受時"他感受樂受"；了知他人感受苦受時"他感受苦受"；了知他人感受不苦不樂受時"他感受不苦不樂受"；了知他人感受有味樂受時"他感受有味樂受"；了知他人感受無味樂受時"他感受無味樂受"；了知他人感受有味苦受時"他感受有味苦受"；了知他人感受無味苦受時"他感受無味苦受"；了知他人感受有味不苦不樂受時"他感受有味不苦不樂受"；了知他人感受無味不苦不樂受時"他感受無味不苦不樂受"。他修習此相，培育、多作、善確立、善分別。他修習、培育、多作、善確立、善分別此相后，轉向內外受。 比丘如何內外受觀受而住？在此，比丘了知樂受為"樂受"；了知苦受為"苦受"；了知不苦不樂受為"不苦不樂受"；了知有味樂受為"有味樂受"；了知無味樂受為"無味樂受"；了知有味苦受為"有味苦受"；了知無味苦受為"無味苦受"；了知有味不苦不樂受為"有味不苦不樂受"；了知無味不苦不樂受為"無味不苦不樂受"。如是比丘內外受觀受而住，熱誠、正知、正念，除世間貪憂。

  2. Anupassīti …pe… viharatīti…pe… ātāpīti…pe… sampajānoti…pe… satimāti…pe… vineyya loke abhijjhādomanassanti. Tattha katamo loko? Sāyeva vedanā loko. Pañcapi upādānakkhandhā loko. Ayaṃ vuccati 『『loko』』. Tattha katamā abhijjhā? Yo rāgo sārāgo…pe… cittassa sārāgo – ayaṃ vuccati 『『abhijjhā』』. Tattha katamaṃ domanassaṃ? Yaṃ cetasikaṃ asātaṃ cetasikaṃ dukkhaṃ cetosamphassajaṃ asātaṃ dukkhaṃ vedayitaṃ cetosamphassajā asātā dukkhā vedanā – idaṃ vuccati 『『domanassaṃ』』. Iti ayañca abhijjhā idañca domanassaṃ imamhi loke vinītā honti paṭivinītā santā samitā vūpasantā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantīkatā. Tena vuccati 『『vineyya loke abhijjhādomanassa』』nti.

Vedanānupassanāniddeso.

  1. Cittānupassanāniddeso

  2. 隨觀......而住......熱誠......正知......正念......除世間貪憂。此中，何謂世間？就是此受為世間。五取蘊為世間。此稱為"世間"。此中，何謂貪？凡是貪、染著......心的染著 - 此稱為"貪"。此中，何謂憂？凡是心的不悅、心的苦、心觸所生的不悅苦受、心觸所生的不悅苦受 - 此稱為"憂"。如是此貪與此憂在此世間被調伏、善調伏、寂靜、平息、止息、滅沒、消失、滅盡、乾枯、枯竭、斷絕。因此稱為"除世間貪憂"。 受隨觀解說完畢。

  3. 心隨觀解說

  4. Kathañca bhikkhu ajjhattaṃ citte cittānupassī viharati? Idha bhikkhu sarāgaṃ vā cittaṃ 『『sarāgaṃ me citta』』nti pajānāti, vītarāgaṃ vā cittaṃ 『『vītarāgaṃ me citta』』nti pajānāti, sadosaṃ vā cittaṃ 『『sadosaṃ me citta』』nti pajānāti, vītadosaṃ vā cittaṃ 『『vītadosaṃ me citta』』nti pajānāti, samohaṃ vā cittaṃ 『『samohaṃ me citta』』nti pajānāti, vītamohaṃ vā cittaṃ 『『vītamohaṃ me citta』』nti pajānāti, saṃkhittaṃ vā cittaṃ 『『saṃkhittaṃ me citta』』nti pajānāti, vikkhittaṃ vā cittaṃ 『『vikkhittaṃ me citta』』nti pajānāti, mahaggataṃ vā cittaṃ 『『mahaggataṃ me citta』』nti pajānāti, amahaggataṃ vā cittaṃ 『『amahaggataṃ me citta』』nti pajānāti, sauttaraṃ vā cittaṃ 『『sauttaraṃ me citta』』nti pajānāti, anuttaraṃ vā cittaṃ 『『anuttaraṃ me citta』』nti pajānāti, samāhitaṃ vā cittaṃ 『『samāhitaṃ me citta』』nti pajānāti, asamāhitaṃ vā cittaṃ 『『asamāhitaṃ me citta』』nti pajānāti, vimuttaṃ vā cittaṃ 『『vimuttaṃ me citta』』nti pajānāti, avimuttaṃ vā cittaṃ 『『avimuttaṃ me citta』』nti pajānāti. So taṃ nimittaṃ āsevati bhāveti bahulīkaroti svāvatthitaṃ vavatthapeti. So taṃ nimittaṃ āsevitvā bhāvetvā bahulīkaritvā svāvatthitaṃ vavatthapetvā bahiddhā citte cittaṃ upasaṃharati.

Kathañca bhikkhu bahiddhā citte cittānupassī viharati? Idha bhikkhu sarāgaṃ vāssa cittaṃ 『『sarāgamassa citta』』nti pajānāti, vītarāgaṃ vāssa cittaṃ 『『vītarāgamassa citta』』nti pajānāti, sadosaṃ vāssa cittaṃ 『『sadosamassa citta』』nti pajānāti, vītadosaṃ vāssa cittaṃ 『『vītadosamassa citta』』nti pajānāti, samohaṃ vāssa cittaṃ 『『samohamassa citta』』nti pajānāti, vītamohaṃ vāssa cittaṃ 『『vītamohamassa citta』』nti pajānāti, saṃkhittaṃ vāssa cittaṃ 『『saṃkhittamassa citta』』nti pajānāti, vikkhittaṃ vāssa cittaṃ 『『vikkhittamassa citta』』nti pajānāti, mahaggataṃ vāssa cittaṃ 『『mahaggatamassa citta』』nti pajānāti, amahaggataṃ vāssa cittaṃ 『『amahaggatamassa citta』』nti pajānāti, sauttaraṃ vāssa cittaṃ 『『sauttaramassa citta』』nti pajānāti, anuttaraṃ vāssa cittaṃ 『『anuttaramassa citta』』nti pajānāti, samāhitaṃ vāssa cittaṃ 『『samāhitamassa citta』』nti pajānāti, asamāhitaṃ vāssa cittaṃ 『『asamāhitamassa citta』』nti pajānāti, vimuttaṃ vāssa cittaṃ 『『vimuttamassa citta』』nti pajānāti, avimuttaṃ vāssa cittaṃ 『『avimuttamassa citta』』nti pajānāti. So taṃ nimittaṃ āsevati bhāveti bahulīkaroti svāvatthitaṃ vavatthapeti. So taṃ nimittaṃ āsevitvā bhāvetvā bahulīkaritvā svāvatthitaṃ vavatthapetvā ajjhattabahiddhā citte cittaṃ upasaṃharati.

  1. 比丘如何在內心觀察心呢？在此，比丘若有貪慾之心，了知"我心有貪慾"；若無貪慾之心，了知"我心無貪慾"；若有嗔恨之心，了知"我心有嗔恨"；若無嗔恨之心，了知"我心無嗔恨"；若有愚癡之心，了知"我心有愚癡"；若無愚癡之心，了知"我心無愚癡"；若心收縮，了知"我心收縮"；若心散亂，了知"我心散亂"；若心廣大，了知"我心廣大"；若心不廣大，了知"我心不廣大"；若心有上，了知"我心有上"；若心無上，了知"我心無上"；若心專注，了知"我心專注"；若心不專注，了知"我心不專注"；若心解脫，了知"我心解脫"；若心未解脫，了知"我心未解脫"。他修習、培育、多作此相，使之善立、確立。他修習、培育、多作此相，使之善立、確立后，轉向觀察外在之心。 比丘如何觀察外在之心呢？在此，比丘若他人有貪慾之心，了知"他心有貪慾"；若他人無貪慾之心，了知"他心無貪慾"；若他人有嗔恨之心，了知"他心有嗔恨"；若他人無嗔恨之心，了知"他心無嗔恨"；若他人有愚癡之心，了知"他心有愚癡"；若他人無愚癡之心，了知"他心無愚癡"；若他人心收縮，了知"他心收縮"；若他人心散亂，了知"他心散亂"；若他人心廣大，了知"他心廣大"；若他人心不廣大，了知"他心不廣大"；若他人心有上，了知"他心有上"；若他人心無上，了知"他心無上"；若他人心專注，了知"他心專注"；若他人心不專注，了知"他心不專注"；若他人心解脫，了知"他心解脫"；若他人心未解脫，了知"他心未解脫"。他修習、培育、多作此相，使之善立、確立。他修習、培育、多作此相，使之善立、確立后，轉向觀察內外之心。

Kathañca bhikkhu ajjhattabahiddhā citte cittānupassī viharati? Idha bhikkhu sarāgaṃ vā cittaṃ 『『sarāgaṃ citta』』nti pajānāti, vītarāgaṃ vā cittaṃ 『『vītarāgaṃ citta』』nti pajānāti, sadosaṃ vā cittaṃ 『『sadosaṃ citta』』nti pajānāti, vītadosaṃ vā cittaṃ 『『vītadosaṃ citta』』nti pajānāti, samohaṃ vā cittaṃ 『『samohaṃ citta』』nti pajānāti, vītamohaṃ vā cittaṃ 『『vītamohaṃ citta』』nti pajānāti, saṃkhittaṃ vā cittaṃ 『『saṃkhittaṃ citta』』nti pajānāti, vikkhittaṃ vā cittaṃ 『『vikkhittaṃ citta』』nti pajānāti, mahaggataṃ vā cittaṃ 『『mahaggataṃ citta』』nti pajānāti, amahaggataṃ vā cittaṃ 『『amahaggataṃ citta』』nti pajānāti, sauttaraṃ vā cittaṃ 『『sauttaraṃ citta』』nti pajānāti, anuttaraṃ vā cittaṃ 『『anuttaraṃ citta』』nti pajānāti , samāhitaṃ vā cittaṃ 『『samāhitaṃ citta』』nti pajānāti, asamāhitaṃ vā cittaṃ 『『asamāhitaṃ citta』』nti pajānāti, vimuttaṃ vā cittaṃ 『『vimuttaṃ citta』』nti pajānāti, avimuttaṃ vā cittaṃ 『『avimuttaṃ citta』』nti pajānāti. Evaṃ bhikkhu ajjhattabahiddhā citte cittānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.

  1. Anupassīti…pe… viharatīti…pe… ātāpīti…pe… sampajānoti…pe… satimāti…pe… vineyya loke abhijjhādomanassanti. Tattha katamo loko? Taṃyeva cittaṃ loko. Pañcapi upādānakkhandhā loko – tattha katamā abhijjhā? Yo rāgo sārāgo…pe… cittassa sārāgo – ayaṃ vuccati 『『abhijjhā』』. Tattha katamaṃ domanassaṃ? Yaṃ cetasikaṃ asātaṃ cetasikaṃ dukkhaṃ cetosamphassajaṃ asātaṃ dukkhaṃ vedayitaṃ cetosamphassajā asātā dukkhā vedanā – idaṃ vuccati 『『domanassaṃ』』. Iti ayañca abhijjhā idañca domanassaṃ imamhi loke vinītā honti paṭivinītā santā samitā vūpasantā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantīkatā. Tena vuccati 『『vineyya loke abhijjhādomanassa』』nti.

Cittānupassanāniddeso.

  1. Dhammānupassanāniddeso

比丘如何觀察內外之心呢？在此，比丘若心有貪慾，了知"心有貪慾"；若心無貪慾，了知"心無貪慾"；若心有嗔恨，了知"心有嗔恨"；若心無嗔恨，了知"心無嗔恨"；若心有愚癡，了知"心有愚癡"；若心無愚癡，了知"心無愚癡"；若心收縮，了知"心收縮"；若心散亂，了知"心散亂"；若心廣大，了知"心廣大"；若心不廣大，了知"心不廣大"；若心有上，了知"心有上"；若心無上，了知"心無上"；若心專注，了知"心專注"；若心不專注，了知"心不專注"；若心解脫，了知"心解脫"；若心未解脫，了知"心未解脫"。如是，比丘觀察內外之心而住，精進、正知、正念，除去對世間的貪慾和憂惱。 366. 觀察……住……精進……正知……正念……除去對世間的貪慾和憂惱。此中，什麼是世間？那就是心即是世間。五取蘊是世間——此中，什麼是貪慾？凡是貪、染著……心的染著——這被稱為"貪慾"。此中，什麼是憂惱？凡是心的不悅、心的苦、由心觸所生的不悅苦受、由心觸所生的不悅苦的感受——這被稱為"憂惱"。如是，這貪慾和這憂惱在此世間被調伏、完全調伏、平息、止息、寂滅、消失、完全消失、滅盡、乾枯、枯竭、斷除。因此說"除去對世間的貪慾和憂惱"。 心隨觀念處解說完畢。 4. 法隨觀念處解說

  1. Kathañca bhikkhu ajjhattaṃ dhammesu dhammānupassī viharati? Idha 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…pe… santaṃ vā ajjhattaṃ thinamiddhaṃ [thīnamiddhaṃ (sī. syā.)] …pe… santaṃ vā ajjhattaṃ uddhaccakukkuccaṃ…pe… 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.

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…pe… santaṃ vā ajjhattaṃ vīriyasambojjhaṅgaṃ [viriyasambojjhaṅgaṃ (sī. syā.)] …pe… santaṃ vā ajjhattaṃ pītisambojjhaṅgaṃ …pe… santaṃ vā ajjhattaṃ passaddhisambojjhaṅgaṃ…pe… santaṃ vā ajjhattaṃ samādhisambojjhaṅgaṃ…pe… 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. So taṃ nimittaṃ āsevati bhāveti bahulīkaroti svāvatthitaṃ vavatthapeti. So taṃ nimittaṃ āsevitvā bhāvetvā bahulīkaritvā svāvatthitaṃ vavatthapetvā bahiddhā dhammesu cittaṃ upasaṃharati.

Kathañca bhikkhu bahiddhā dhammesu dhammānupassī viharati? Idha bhikkhu santaṃ vāssa kāmacchandaṃ 『『atthissa kāmacchando』』ti pajānāti, asantaṃ vāssa kāmacchandaṃ 『『natthissa 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 vāssa byāpādaṃ…pe… santaṃ vāssa thinamiddhaṃ…pe… santaṃ vāssa uddhaccakukkuccaṃ…pe… santaṃ vāssa vicikicchaṃ 『『atthissa vicikicchā』』ti pajānāti, asantaṃ vāssa vicikicchaṃ 『『natthissa 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.

  1. 比丘如何在內觀察諸法中的諸法而住？在此，比丘若內心有欲貪，了知"我內心有欲貪"；若內心無慾貪，了知"我內心無慾貪"；他了知未生起的欲貪如何生起，了知已生起的欲貪如何斷除，了知已斷除的欲貪如何在未來不再生起。若內心有嗔恚……若內心有昏沉睡眠……若內心有掉舉惡作……若內心有疑惑，了知"我內心有疑惑"；若內心無疑惑，了知"我內心無疑惑"；他了知未生起的疑惑如何生起，了知已生起的疑惑如何斷除，了知已斷除的疑惑如何在未來不再生起。 若內心有念覺支，了知"我內心有念覺支"；若內心無念覺支，了知"我內心無念覺支"；他了知未生起的念覺支如何生起，了知已生起的念覺支如何修習圓滿。若內心有擇法覺支……若內心有精進覺支……若內心有喜覺支……若內心有輕安覺支……若內心有定覺支……若內心有舍覺支，了知"我內心有舍覺支"；若內心無舍覺支，了知"我內心無舍覺支"；他了知未生起的舍覺支如何生起，了知已生起的舍覺支如何修習圓滿。他修習、培育、多作此相，使之善立、確立。他修習、培育、多作此相，使之善立、確立后，轉向觀察外在諸法。 比丘如何觀察外在諸法中的諸法而住？在此，比丘若他人有欲貪，了知"他有欲貪"；若他人無慾貪，了知"他無慾貪"；他了知未生起的欲貪如何生起，了知已生起的欲貪如何斷除，了知已斷除的欲貪如何在未來不再生起。若他人有嗔恚……若他人有昏沉睡眠……若他人有掉舉惡作……若他人有疑惑，了知"他有疑惑"；若他人無疑惑，了知"他無疑惑"；他了知未生起的疑惑如何生起，了知已生起的疑惑如何斷除，了知已斷除的疑惑如何在未來不再生起。

Santaṃ vāssa satisambojjhaṅgaṃ 『『atthissa satisambojjhaṅgo』』ti pajānāti, asantaṃ vāssa satisambojjhaṅgaṃ 『『natthissa satisambojjhaṅgo』』ti pajānāti, yathā ca anuppannassa satisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa satisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. Santaṃ vāssa dhammavicayasambojjhaṅgaṃ…pe… santaṃ vāssa vīriyasambojjhaṅgaṃ…pe… santaṃ vāssa pītisambojjhaṅgaṃ…pe… santaṃ vāssa passaddhisambojjhaṅgaṃ…pe… santaṃ vāssa samādhisambojjhaṅgaṃ…pe… santaṃ vāssa upekkhāsambojjhaṅgaṃ 『『atthissa upekkhāsambojjhaṅgo』』ti pajānāti, asantaṃ vāssa upekkhāsambojjhaṅgaṃ 『『natthissa upekkhāsambojjhaṅgo』』ti pajānāti, yathā ca anuppannassa upekkhāsambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa upekkhāsambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. So taṃ nimittaṃ āsevati bhāveti bahulīkaroti svāvatthitaṃ vavatthapeti. So taṃ nimittaṃ āsevitvā bhāvetvā bahulīkaritvā svāvatthitaṃ vavatthapetvā ajjhattabahiddhā dhammesu cittaṃ upasaṃharati.

Kathañca bhikkhu ajjhattabahiddhā dhammesu dhammānupassī viharati? Idha bhikkhu santaṃ vā kāmacchandaṃ 『『atthi kāmacchando』』ti pajānāti, asantaṃ vā kāmacchandaṃ 『『natthi 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 byāpādaṃ…pe… santaṃ vā thinamiddhaṃ…pe… santaṃ vā uddhaccakukkuccaṃ…pe… santaṃ vā vicikicchaṃ 『『atthi vicikicchā』』ti pajānāti, asantaṃ vā vicikicchaṃ 『『natthi 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.

Santaṃ vā satisambojjhaṅgaṃ 『『atthi satisambojjhaṅgo』』ti pajānāti, asantaṃ vā satisambojjhaṅgaṃ 『『natthi satisambojjhaṅgo』』ti pajānāti, yathā ca anuppannassa satisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa satisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. Santaṃ vā dhammavicayasambojjhaṅgaṃ…pe… santaṃ vā vīriyasambojjhaṅgaṃ…pe… santaṃ vā pītisambojjhaṅgaṃ…pe… santaṃ vā passaddhisambojjhaṅgaṃ…pe… santaṃ vā samādhisambojjhaṅgaṃ…pe… santaṃ vā upekkhāsambojjhaṅgaṃ 『『atthi upekkhāsambojjhaṅgo』』ti pajānāti, asantaṃ vā upekkhāsambojjhaṅgaṃ 『『natthi upekkhāsambojjhaṅgo』』ti pajānāti, yathā ca anuppannassa upekkhāsambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa upekkhāsambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. Evaṃ bhikkhu ajjhattabahiddhā dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.

  1. Anupassīti. Tattha katamā anupassanā? Yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi – ayaṃ vuccati anupassanā. Imāya anupassanāya upeto hoti samupeto upāgato samupāgato upapanno sampanno samannāgato. Tena vuccati 『『anupassī』』ti.

若他人有念覺支，了知"他有念覺支"；若他人無念覺支，了知"他無念覺支"；他了知未生起的念覺支如何生起，了知已生起的念覺支如何修習圓滿。若他人有擇法覺支……若他人有精進覺支……若他人有喜覺支……若他人有輕安覺支……若他人有定覺支……若他人有舍覺支，了知"他有舍覺支"；若他人無舍覺支，了知"他無舍覺支"；他了知未生起的舍覺支如何生起，了知已生起的舍覺支如何修習圓滿。他修習、培育、多作此相，使之善立、確立。他修習、培育、多作此相，使之善立、確立后，轉向觀察內外諸法。 比丘如何觀察內外諸法中的諸法而住？在此，比丘若有欲貪，了知"有欲貪"；若無慾貪，了知"無慾貪"；他了知未生起的欲貪如何生起，了知已生起的欲貪如何斷除，了知已斷除的欲貪如何在未來不再生起。若有嗔恚……若有昏沉睡眠……若有掉舉惡作……若有疑惑，了知"有疑惑"；若無疑惑，了知"無疑惑"；他了知未生起的疑惑如何生起，了知已生起的疑惑如何斷除，了知已斷除的疑惑如何在未來不再生起。 若有念覺支，了知"有念覺支"；若無念覺支，了知"無念覺支"；他了知未生起的念覺支如何生起，了知已生起的念覺支如何修習圓滿。若有擇法覺支……若有精進覺支……若有喜覺支……若有輕安覺支……若有定覺支……若有舍覺支，了知"有舍覺支"；若無舍覺支，了知"無舍覺支"；他了知未生起的舍覺支如何生起，了知已生起的舍覺支如何修習圓滿。如是，比丘觀察內外諸法中的諸法而住，精進、正知、正念，除去對世間的貪慾和憂惱。 368. 觀察。此中，什麼是觀察？凡是慧、了知……無癡、擇法、正見——這被稱為觀察。他具足、完全具足、達到、完全達到、獲得、完全獲得、成就此觀察。因此說"觀察"。

  1. Viharatīti. Iriyati vattati pāleti yapeti yāpeti carati viharati. Tena vuccati 『『viharatī』』ti.

  2. Ātāpīti. Tattha katamo ātāpo? Yo cetasiko vīriyārambho…pe… sammāvāyāmo – ayaṃ vuccati 『『ātāpo』』. Iminā ātāpena upeto hoti…pe… samannāgato. Tena vuccati 『『ātāpī』』ti.

  3. Sampajānoti . Tattha katamaṃ sampajaññaṃ? Yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi – idaṃ vuccati 『『sampajaññaṃ』』. Iminā sampajaññena upeto hoti…pe… samannāgato. Tena vuccati 『『sampajāno』』ti.

  4. Satimāti . Tattha katamā sati? Yā sati anussati…pe… sammāsati – ayaṃ vuccati 『『sati』』. Imāya satiyā upeto hoti…pe… samannāgato. Tena vuccati 『『satimā』』ti.

  5. Vineyya loke abhijjhādomanassanti. Tattha katamo loko? Teva dhammā loko. Pañcapi upādānakkhandhā loko. Ayaṃ vuccati 『『loko』』. Tattha katamā abhijjhā? Yo rāgo sārāgo…pe… cittassa sārāgo – ayaṃ vuccati 『『abhijjhā』』. Tattha katamaṃ domanassaṃ? Yaṃ cetasikaṃ asātaṃ cetasikaṃ dukkhaṃ cetosamphassajaṃ asātaṃ dukkhaṃ vedayitaṃ cetosamphassajā asātā dukkhā vedanā – idaṃ vuccati 『『domanassaṃ』』. Iti ayañca abhijjhā idañca domanassaṃ imamhi loke vinītā honti paṭivinītā santā samitā vūpasantā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantīkatā. Tena vuccati 『『vineyya loke abhijjhādomanassa』』nti.

Dhammānupassanāniddeso.

Suttantabhājanīyaṃ.

  1. Abhidhammabhājanīyaṃ

  2. Cattāro satipaṭṭhānā – idha bhikkhu kāye kāyānupassī viharati, vedanāsu vedanānupassī viharati, citte cittānupassī viharati, dhammesu dhammānupassī viharati.

  3. Kathañca bhikkhu kāye kāyānupassī viharati? Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ kāye kāyānupassī, yā tasmiṃ samaye sati anussati sammāsati satisambojjhaṅgo maggaṅgaṃ maggapariyāpannaṃ – idaṃ vuccati 『『satipaṭṭhānaṃ』』. Avasesā dhammā satipaṭṭhānasampayuttā.

  4. Kathañca bhikkhu vedanāsu vedanānupassī viharati? Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ vedanāsu vedanānupassī, yā tasmiṃ samaye sati anussati sammāsati satisambojjhaṅgo maggaṅgaṃ maggapariyāpannaṃ – idaṃ vuccati satipaṭṭhānaṃ. Avasesā dhammā satipaṭṭhānasampayuttā.

  5. Kathañca bhikkhu citte cittānupassī viharati? Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ citte cittānupassī, yā tasmiṃ samaye sati anussati sammāsati satisambojjhaṅgo maggaṅgaṃ maggapariyāpannaṃ – idaṃ vuccati 『『satipaṭṭhānaṃ』』. Avasesā dhammā satipaṭṭhānasampayuttā.

  6. 住。行、轉、護、持續、維持、行進、安住。因此說"住"。

  7. 精進。此中，什麼是精進？凡是心的精進發起……正精進——這被稱為"精進"。他具足、完全具足此精進。因此說"精進"。
  8. 正知。此中，什麼是正知？凡是慧、了知……無癡、擇法、正見——這被稱為"正知"。他具足、完全具足此正知。因此說"正知"。
  9. 具念。此中，什麼是念？凡是念、隨念……正念——這被稱為"念"。他具足、完全具足此念。因此說"具念"。
  10. 除去對世間的貪慾和憂惱。此中，什麼是世間？那些法即是世間。五取蘊是世間。這被稱為"世間"。此中，什麼是貪慾？凡是貪、染著……心的染著——這被稱為"貪慾"。此中，什麼是憂惱？凡是心的不悅、心的苦、由心觸所生的不悅苦受、由心觸所生的不悅苦的感受——這被稱為"憂惱"。如是，這貪慾和這憂惱在此世間被調伏、完全調伏、平息、止息、寂滅、消失、完全消失、滅盡、乾枯、枯竭、斷除。因此說"除去對世間的貪慾和憂惱"。 法隨觀念處解說完畢。 經分別解說完畢。
  11. 阿毗達摩分別
  12. 四念處——在此，比丘觀身而住于身，觀受而住于受，觀心而住於心，觀法而住於法。
  13. 比丘如何觀身而住于身？在此，比丘在修習出世間禪那時，爲了舍離邪見、證得初地而遠離諸欲……具足初禪而住，這是苦行道、遲通達，他觀身而住于身，在那時，凡是念、隨念、正念、念覺支、道支、道所攝——這被稱為"念處"。其餘諸法與念處相應。
  14. 比丘如何觀受而住于受？在此，比丘在修習出世間禪那時，爲了舍離邪見、證得初地而遠離諸欲……具足初禪而住，這是苦行道、遲通達，他觀受而住于受，在那時，凡是念、隨念、正念、念覺支、道支、道所攝——這被稱爲念處。其餘諸法與念處相應。

  15. 比丘如何觀心而住於心？在此，比丘在修習出世間禪那時，爲了舍離邪見、證得初地而遠離諸欲……具足初禪而住，這是苦行道、遲通達，他觀心而住於心，在那時，凡是念、隨念、正念、念覺支、道支、道所攝——這被稱為"念處"。其餘諸法與念處相應。

  16. Kathañca bhikkhu dhammesu dhammānupassī viharati? Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ dhammesu dhammānupassī, yā tasmiṃ samaye sati anussati sammāsati satisambojjhaṅgo maggaṅgaṃ maggapariyāpannaṃ – idaṃ vuccati 『『satipaṭṭhānaṃ』』. Avasesā dhammā satipaṭṭhānasampayuttā.

  17. Tattha katamaṃ satipaṭṭhānaṃ? Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ dhammesu dhammānupassī, yā tasmiṃ samaye sati anussati sammāsati satisambojjhaṅgo maggaṅgaṃ maggapariyāpannaṃ – idaṃ vuccati 『『satipaṭṭhānaṃ』』. Avasesā dhammā satipaṭṭhānasampayuttā.

  18. Cattāro satipaṭṭhānā – idha bhikkhu kāye kāyānupassī viharati, vedanāsu vedanānupassī viharati, citte cittānupassī viharati, dhammesu dhammānupassī viharati.

  19. Kathañca bhikkhu kāye kāyānupassī viharati? Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye phasso hoti…pe… avikkhepo hoti. Ime dhammā kusalā. Tasseva lokuttarassa kusalassa jhānassa katattā bhāvitattā vipākaṃ vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ suññataṃ kāye kāyānupassī, yā tasmiṃ samaye sati anussati sammāsati satisambojjhaṅgo maggaṅgaṃ maggapariyāpannaṃ – idaṃ vuccati 『『satipaṭṭhānaṃ』』. Avasesā dhammā satipaṭṭhānasampayuttā.

  20. Kathañca bhikkhu vedanāsu vedanānupassī viharati? Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye phasso hoti…pe… avikkhepo hoti. Ime dhammā kusalā. Tasseva lokuttarassa kusalassa jhānassa katattā bhāvitattā vipākaṃ vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ suññataṃ vedanāsu vedanānupassī, yā tasmiṃ samaye sati anussati sammāsati satisambojjhaṅgo maggaṅgaṃ maggapariyāpannaṃ – idaṃ vuccati 『『satipaṭṭhānaṃ』』. Avasesā dhammā satipaṭṭhānasampayuttā.

  21. 比丘如何觀法而住於法？在此，比丘在修習出世間禪那時，爲了舍離邪見、證得初地而遠離諸欲……具足初禪而住，這是苦行道、遲通達，他觀法而住於法，在那時，凡是念、隨念、正念、念覺支、道支、道所攝——這被稱為"念處"。其餘諸法與念處相應。

  22. 此中，什麼是念處？在此，比丘在修習出世間禪那時，爲了舍離邪見、證得初地而遠離諸欲……具足初禪而住，這是苦行道、遲通達，他觀法而住於法，在那時，凡是念、隨念、正念、念覺支、道支、道所攝——這被稱為"念處"。其餘諸法與念處相應。
  23. 四念處——在此，比丘觀身而住于身，觀受而住于受，觀心而住於心，觀法而住於法。
  24. 比丘如何觀身而住于身？在此，比丘在修習出世間禪那時，爲了舍離邪見、證得初地而遠離諸欲……具足初禪而住，這是苦行道、遲通達，在那時有觸……有不散亂。這些法是善的。由於修習、培育那出世間善禪那，其果報是遠離諸欲……具足初禪而住，這是苦行道、遲通達、空，他觀身而住于身，在那時，凡是念、隨念、正念、念覺支、道支、道所攝——這被稱為"念處"。其餘諸法與念處相應。

  25. 比丘如何觀受而住于受？在此，比丘在修習出世間禪那時，爲了舍離邪見、證得初地而遠離諸欲……具足初禪而住，這是苦行道、遲通達，在那時有觸……有不散亂。這些法是善的。由於修習、培育那出世間善禪那，其果報是遠離諸欲……具足初禪而住，這是苦行道、遲通達、空，他觀受而住于受，在那時，凡是念、隨念、正念、念覺支、道支、道所攝——這被稱為"念處"。其餘諸法與念處相應。

  26. Kathañca bhikkhu citte cittānupassī viharati? Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye phasso hoti…pe… avikkhepo hoti. Ime dhammā kusalā. Tasseva lokuttarassa kusalassa jhānassa katattā bhāvitattā vipākaṃ vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ suññataṃ citte cittānupassī, yā tasmiṃ samaye sati anussati sammāsati satisambojjhaṅgo maggaṅgaṃ maggapariyāpannaṃ – idaṃ vuccati 『『satipaṭṭhānaṃ』』. Avasesā dhammā satipaṭṭhānasampayuttā.

  27. Kathañca bhikkhu dhammesu dhammānupassī viharati? Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye phasso hoti…pe… avikkhepo hoti. Ime dhammā kusalā. Tasseva lokuttarassa kusalassa jhānassa katattā bhāvitattā vipākaṃ vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ suññataṃ dhammesu dhammānupassī, yā tasmiṃ samaye sati anussati sammāsati satisambojjhaṅgo maggaṅgaṃ maggapariyāpannaṃ – idaṃ vuccati 『『satipaṭṭhānaṃ』』. Avasesā dhammā satipaṭṭhānasampayuttā.

  28. Tattha katamaṃ satipaṭṭhānaṃ? Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye phasso hoti…pe… avikkhepo hoti. Ime dhammā kusalā. Tasseva lokuttarassa kusalassa jhānassa katattā bhāvitattā vipākaṃ vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ suññataṃ, yā tasmiṃ samaye sati anussati sammāsati satisambojjhaṅgo maggaṅgaṃ maggapariyāpannaṃ – idaṃ vuccati 『『satipaṭṭhānaṃ』』. Avasesā dhammā satipaṭṭhānasampayuttā.

Abhidhammabhājanīyaṃ.

  1. Pañhāpucchakaṃ

  2. Cattāro satipaṭṭhānā – idha 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.

  3. Catunnaṃ satipaṭṭhānānaṃ kati kusalā, kati akusalā, kati abyākatā…pe… kati saraṇā, kati araṇā?

  4. Tikaṃ

  5. 比丘如何觀心而住於心？在此，比丘在修習出世間禪那時，爲了舍離邪見、證得初地而遠離諸欲……具足初禪而住，這是苦行道、遲通達，在那時有觸……有不散亂。這些法是善的。由於修習、培育那出世間善禪那，其果報是遠離諸欲……具足初禪而住，這是苦行道、遲通達、空，他觀心而住於心，在那時，凡是念、隨念、正念、念覺支、道支、道所攝——這被稱為"念處"。其餘諸法與念處相應。

  6. 比丘如何觀法而住於法？在此，比丘在修習出世間禪那時，爲了舍離邪見、證得初地而遠離諸欲……具足初禪而住，這是苦行道、遲通達，在那時有觸……有不散亂。這些法是善的。由於修習、培育那出世間善禪那，其果報是遠離諸欲……具足初禪而住，這是苦行道、遲通達、空，他觀法而住於法，在那時，凡是念、隨念、正念、念覺支、道支、道所攝——這被稱為"念處"。其餘諸法與念處相應。
  7. 此中，什麼是念處？在此，比丘在修習出世間禪那時，爲了舍離邪見、證得初地而遠離諸欲……具足初禪而住，這是苦行道、遲通達，在那時有觸……有不散亂。這些法是善的。由於修習、培育那出世間善禪那，其果報是遠離諸欲……具足初禪而住，這是苦行道、遲通達、空，在那時，凡是念、隨念、正念、念覺支、道支、道所攝——這被稱為"念處"。其餘諸法與念處相應。 阿毗達摩分別解說完畢。
  8. 問答
  9. 四念處——在此，比丘觀身而住于身，精進、正知、具念，除去對世間的貪慾和憂惱；觀受而住于受，精進、正知、具念，除去對世間的貪慾和憂惱；觀心而住於心，精進、正知、具念，除去對世間的貪慾和憂惱；觀法而住於法，精進、正知、具念，除去對世間的貪慾和憂惱。
  10. 四念處中，幾個是善的，幾個是不善的，幾個是無記的……幾個是有所緣的，幾個是無所緣的？

  11. 三法

  12. Siyā kusalā, siyā abyākatā. Siyā sukhāya vedanāya sampayuttā, siyā adukkhamasukhāya vedanāya sampayuttā. Siyā vipākā siyā vipākadhammadhammā. Anupādinnaanupādāniyā. Asaṃkiliṭṭhaasaṃkilesikā. Siyā savitakkasavicārā, siyā avitakkavicāramattā, siyā avitakkaavicārā. Siyā pītisahagatā, siyā sukhasahagatā, siyā upekkhāsahagatā. Neva dassanena na bhāvanāya pahātabbā. Neva dassanena na bhāvanāya pahātabbahetukā. Siyā apacayagāmino, siyā nevācayagāmināpacayagāmino. Siyā sekkhā, siyā asekkhā. Appamāṇā. Appamāṇārammaṇā. Paṇītā. Siyā sammattaniyatā, siyā aniyatā. Na maggārammaṇā , siyā maggahetukā, siyā maggādhipatino, siyā na vattabbā maggahetukātipi, maggādhipatinotipi. Siyā uppannā, siyā anuppannā, siyā uppādino. Siyā atītā, siyā anāgatā, siyā paccuppannā. Na vattabbā atītārammaṇātipi, anāgatārammaṇātipi, paccuppannārammaṇātipi. Siyā ajjhattā, siyā bahiddhā, siyā ajjhattabahiddhā. Bahiddhārammaṇā. Anidassanaappaṭighā.

  13. Dukaṃ

  14. 可能是善的，可能是無記的。可能與樂受相應，可能與不苦不樂受相應。可能是果報，可能是能產生果報的法。非所取非能取。非雜染非能雜染。可能有尋有伺，可能無尋唯伺，可能無尋無伺。可能與喜俱行，可能與樂俱行，可能與舍俱行。非見所斷非修所斷。非見所斷因非修所斷因。可能是向滅的，可能是非向增非向滅的。可能是有學，可能是無學。無量。緣無量。勝妙。可能是正性決定，可能是不定。非緣道，可能是道因，可能是道增上，可能不可說是道因或道增上。可能是已生，可能是未生，可能是當生。可能是過去，可能是未來，可能是現在。不可說是緣過去、緣未來或緣現在。可能是內，可能是外，可能是內外。緣外。無見無對。

  15. 二法

  16. Na hetū. Sahetukā. Hetusampayuttā. Na vattabbā hetū ceva sahetukā cāti, sahetukā ceva na ca hetū. Na vattabbā hetū ceva hetusampayuttā cāti, hetusampayuttā ceva na ca hetū. Na hetū sahetukā.

Sappaccayā. Saṅkhatā. Anidassanā. Appaṭighā. Arūpā. Lokuttarā. Kenaci viññeyyā, kenaci na viññeyyā. No āsavā. Anāsavā. Āsavavippayuttā. Na vattabbā āsavā ceva sāsavācātipi, sāsavā ceva no ca āsavātipi. Na vattabbā āsavā ceva āsavasampayuttācātipi, āsavasampayuttā ceva no ca āsavātipi. Āsavavippayuttā. Anāsavā. No saṃyojanā…pe… no ganthā…pe… no oghā…pe… no yogā…pe… no nīvaraṇā…pe… no parāmāsā…pe… sārammaṇā. No cittā. Cetasikā. Cittasampayuttā. Cittasaṃsaṭṭhā. Cittasamuṭṭhānā. Cittasahabhuno. Cittānuparivattino. Cittasaṃsaṭṭhasamuṭṭhānā. Cittasaṃsaṭṭhasamuṭṭhānasahabhuno. Cittasaṃsaṭṭhasamuṭṭhānānuparivattino. Bāhirā. No upādā. Anupādinnā . No upādānā…pe… no kilesā…pe… na dassanena pahātabbā, na bhāvanāya pahātabbā. Na dassanena pahātabbahetukā. Na bhāvanāya pahātabbahetukā.

Siyā savitakkā, siyā avitakkā. Siyā savicārā, siyā avicārā. Siyā sappītikā, siyā appītikā . Siyā pītisahagatā, siyā na pītisahagatā. Siyā sukhasahagatā, siyā na sukhasahagatā. Siyā upekkhāsahagatā, siyā na upekkhāsahagatā. Na kāmāvacarā. Na rūpāvacarā. Na arūpāvacarā. Apariyāpannā. Siyā niyyānikā, siyā aniyyānikā. Siyā niyatā, siyā aniyatā. Anuttarā. Araṇāti.

Pañhāpucchakaṃ.

Satipaṭṭhānavibhaṅgo niṭṭhito.

  1. 非因。有因。與因相應。不可說既是因又是有因，而是有因但非因。不可說既是因又與因相應，而是與因相應但非因。非因而有因。 有緣。有為。不可見。無對。無色。出世間。可為某些所知，不可為某些所知。非漏。無漏。與漏不相應。不可說既是漏又是有漏，也不可說是有漏但非漏。不可說既是漏又與漏相應，也不可說與漏相應但非漏。與漏不相應。無漏。非結...非縛...非暴流...非軛...非蓋...非取...有所緣。非心。心所。與心相應。與心相雜。從心而生。與心俱有。隨心轉。與心相雜而生。與心相雜而生並俱有。與心相雜而生並隨轉。外。非所取。非所執取。非取...非煩惱...非見所斷，非修所斷。非見所斷因。非修所斷因。 或有尋，或無尋。或有伺，或無伺。或有喜，或無喜。或與喜俱行，或不與喜俱行。或與樂俱行，或不與樂俱行。或與舍俱行，或不與舍俱行。非欲界。非色界。非無色界。出離。或出離，或不出離。或決定，或不決定。無上。無諍。 問答已完。 念處分別已結束。