---
title: "中阿含經 · 98 念處經"
description: "中阿含经是佛教重要经典之一，由东晋时期译经师瞿昙僧伽提婆翻译。该经属于原始佛教阿含部经典，收录于汉传佛教大藏经中，与长阿含经、杂阿含经、增一阿含经并称四阿含。内容主要记载佛陀与弟子们的对话，涵盖佛教基本教义如四谛、八正道、十二因缘等核心思想。经文以中篇形式呈现，结构严谨，是研究早期佛教教理的重要文献。作为原始佛教经典，中阿含经在佛教史上具有重要地位，为后世各宗派共同尊奉，对理解佛陀原始教法具有不可替代的价值。"
url: "https://rushiwowen.co/en/r/cma7j43qr037qjl0a8052xvzc"
---

### （九八）中阿含因品念處經第二第二小土城誦

> Middle-length Discourses: Mindfulness Meditation Discourse 2<note>Second Minor City Recitation</note>

我聞如是：

> Thus have I heard:

一時，佛遊拘樓瘦，在劒磨瑟曇拘樓都邑。

> Once, the Buddha was traveling through the land of Kuru, staying near the town of Kammasadhamma in the Kuru country.

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——心穢、慧羸，立心正住於四念處，修七覺支，得覺無上正盡之覺。若有未來諸如來、無所著、等正覺，悉斷五蓋——心穢、慧羸，立心正住於四念處，修七覺支，得覺無上正盡之覺。我今現在如來、無所著、等正覺，我亦斷五蓋——心穢、慧羸，立心正住於四念處，修七覺支，得覺無上正盡之覺。

> At that time, the World-Honored One said to the monks: "There is one path that purifies beings, transcends fear and sorrow, extinguishes suffering and affliction, ends weeping, and attains the true Dharma—this is the Four Foundations of Mindfulness. If all past Tathāgatas, the Worthy Ones, the Fully Awakened Ones, cut off the Five Hindrances—which defile the mind and weaken wisdom—and establish the mind rightly in the Four Foundations of Mindfulness, cultivate the Seven Factors of Awakening, they attain the supreme, perfect enlightenment. If all future Tathāgatas, the Worthy Ones, the Fully Awakened Ones, likewise cut off the Five Hindrances—which defile the mind and weaken wisdom—and establish the mind rightly in the Four Foundations of Mindfulness, cultivate the Seven Factors of Awakening, they attain the supreme, perfect enlightenment. I, now the present Tathāgata, the Worthy One, the Fully Awakened One, also cut off the Five Hindrances—which defile the mind and weaken wisdom—and establish the mind rightly in the Four Foundations of Mindfulness, cultivate the Seven Factors of Awakening, and attain the supreme, perfect enlightenment."

「云何為四？觀身如身念處，如是觀覺、心、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，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。

> "What are the four? Contemplating the body as the body in the establishment of mindfulness, and likewise contemplating feelings, mind, and phenomena as they are in the establishment of mindfulness. How does one contemplate the body as the body? A monk, when walking, knows he is walking; when standing, knows he is standing; when sitting, knows he is sitting; when lying down, knows he is lying down; when sleeping, knows he is sleeping; when awake, knows he is awake; when asleep or awake, knows he is asleep or awake. Thus the monk contemplates the inner body as the body, contemplates the outer body as the body, establishes mindfulness on the body, with awareness and vision, with clarity and understanding—this is called a monk contemplating the body as the body. Furthermore, a monk contemplates the body as the body: he is fully aware of coming and going, clearly observes and discerns bending and stretching, lowering and raising, maintains proper deportment and graceful bearing, properly wears the monastic robe and handles the alms bowl, and is fully aware in walking, standing, sitting, lying down, sleeping, waking, speaking, and remaining silent. Thus the monk contemplates the inner body as the body, contemplates the outer body as the body, establishes mindfulness on the body, with awareness and vision, with clarity and understanding—this is called a monk contemplating the body as the body."

「復次，比丘觀身如身，比丘者，生惡不善念，以善法念治斷滅止，猶木工師、木工弟子，彼持墨繩，用拼於木，則以利斧斫治令直。如是比丘生惡不善念，以善法念治斷滅止。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，處處旋捉，自在打鍛。如是比丘齒齒相著，舌逼上齶，以心治心，治斷滅止。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。

> Again, monks, a monk observes the body as a body. When an unwholesome thought arises, he stops it, cuts it off, and brings it to an end by focusing on a wholesome thought—just as a skilled carpenter or his apprentice uses a marked string to snap a line on wood, then cuts it straight with a sharp axe. In the same way, a monk, when an unwholesome thought arises, stops it, cuts it off, and brings it to an end by focusing on a wholesome thought. Thus he observes the body internally as a body, observes the body externally as a body, and establishes mindfulness on the body, with knowledge, with vision, with clarity, and with understanding. This is how a monk observes the body as a body. Again, monks, a monk observes the body as a body. He presses his teeth together, presses his tongue against the roof of his mouth, and disciplines his mind with his mind, stopping, cutting off, and ending unwholesome thoughts—just as two strong men seize a weak person, spin them around, and subdue them at will. In the same way, a monk presses his teeth together, presses his tongue against the roof of his mouth, and disciplines his mind with his mind, stopping, cutting off, and ending unwholesome thoughts. Thus he observes the body internally as a body, observes the body externally as a body, and establishes mindfulness on the body, with knowledge, with vision, with clarity, and with understanding. This is how a monk observes the body as a body.

「復次，比丘觀身如身，比丘者，念入息即知念入息，念出息即知念出息，入息長即知入息長，出息長即知出息長，入息短即知入息短，出息短即知出息短；覺一切身息入，覺一切身息出，覺止身行息入，覺止口行息出。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。

> Furthermore, monks, a monk observes the body as the body. He is mindful of the in-breath and knows the in-breath; he is mindful of the out-breath and knows the out-breath. When the in-breath is long, he knows the in-breath is long; when the out-breath is long, he knows the out-breath is long. When the in-breath is short, he knows the in-breath is short; when the out-breath is short, he knows the out-breath is short. He feels the entire body with each in-breath and with each out-breath. He calms the bodily formations with the in-breath and calms the bodily formations with the out-breath. In this way, a monk observes the internal body as the body, observes the external body as the body, and establishes mindfulness on the body. With awareness and insight, with clarity and understanding, this is called a monk observing the body as the body.

「復次，比丘觀身如身，比丘者，離生喜樂，漬身潤澤，普遍充滿於此身中，離生喜樂無處不遍。猶工浴人器盛澡豆，水和成摶，水漬潤澤，普遍充滿無處不周。如是比丘離生喜樂，漬身潤澤，普遍充滿於此身中，離生喜樂無處不遍。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。

> Again, monks, a monk observes the body as a body. The monk, experiencing joy born of detachment, steeps and moisturizes his body, filling it completely with that joy so that no part of the body is untouched. It is like a skilled bath attendant who takes soap powder in a vessel, mixes it with water to form a paste, and then steeps and moisturizes it thoroughly, filling every part—nothing is left out. In the same way, the monk, with joy born of detachment, steeps and moisturizes his body, filling it completely, so that no part is untouched. Thus the monk observes the inner body as a body, observes the outer body as a body, establishes mindfulness on the body, with awareness and insight, with understanding and realization. This is how a monk observes the body as a body.

「復次，比丘觀身如身，比丘者，定生喜樂，漬身潤澤，普遍充滿於此身中，定生喜樂無處不遍。猶如山泉，清淨不濁，充滿流溢，四方水來，無緣得入，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。

> "Furthermore, a monk contemplates the body as a body. When a monk experiences the joy and pleasure born of concentration, it soaks into the body, saturates it, and fills it completely. The joy and pleasure born of concentration permeates every part of the body without exception. Just as a mountain spring, pure and clear, fills and overflows—though water may come from the four directions, there is no way for it to enter; the water wells up from the very bottom of that spring, overflowing outward, soaking the mountain and saturating it, filling it completely without exception—in the same way, a monk experiences the joy and pleasure born of concentration soaking into the body, saturating it, and filling it completely. The joy and pleasure born of concentration permeates every part of this body without exception. In this way, a monk contemplates the inner body as a body and the outer body as a body, establishing mindfulness on the body, with knowing and seeing, with clarity and understanding. This is what is meant by a monk contemplating the body as a body."

「復次，比丘觀身如身，比丘者，無喜生樂，漬身潤澤，普遍充滿於此身中，無喜生樂無處不遍。猶青蓮華，紅、赤、白蓮，水生水長，在於水底，彼根莖華葉悉漬潤澤，普遍充滿無處不周。如是比丘無喜生樂，漬身潤澤，普遍充滿於此身中，無喜生樂無處不遍。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。

> "Furthermore, a monk contemplates the body as a body. A monk here, with the joy of no delight arising, soaks and saturates this body, filling it completely. There is no place in this body not pervaded by the joy of no delight. Just as a blue lotus, a red lotus, a crimson lotus, or a white lotus is born in water, grows in water, and stays submerged beneath the water, with its roots, stems, flowers, and leaves all soaked and saturated, completely filled with no place left out—just so, a monk, with the joy of no delight arising, soaks and saturates this body, filling it completely. There is no place in this body not pervaded by the joy of no delight. In this way, a monk contemplates the inner body as a body, and contemplates the outer body as a body. Established in mindfulness on the body, one has knowledge and vision, clarity and understanding. This is how a monk contemplates the body as a body."

「復次，比丘觀身如身，比丘者，於此身中，以清淨心意解遍滿成就遊，於此身中，以清淨心無處不遍。猶有一人，被七肘衣或八肘衣，從頭至足，於其身體無處不覆。如是比丘於此身中，以清淨心無處不遍。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。

> "Again, a monk contemplates the body as body. Here, a monk suffuses and pervades this body with a pure mind, attaining and dwelling in that state. There is no place in this body that is not pervaded by a pure mind. It is like a person draped in a seven-cubit robe or an eight-cubit robe, covered from head to foot, with no part of the body left uncovered. In the same way, a monk pervades this body with a pure mind, leaving no place untouched. Thus a monk contemplates the inner body as body, and contemplates the outer body as body. He establishes mindfulness on the body, knowing and seeing, with clarity and understanding. This is what it means for a monk to contemplate the body as body."

「復次，比丘觀身如身，比丘者，念光明想，善受善持，善憶所念，如前後亦然，如後前亦然，如晝夜亦然，如夜晝亦然，如下上亦然，如上下亦然。如是不顛倒，心無有纏，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。

> "Again, a monk contemplates the body as body. A monk who focuses on the perception of light, well-apprehending it, well-holding it, well-remembering it—just as before, so after; just as after, so before; just as by day, so by night; just as by night, so by day; just as below, so above; just as above, so below. Thus, without distortion, with a mind free of entanglement, he cultivates a mind of light, and his mind is never covered by darkness. Thus a monk contemplates the inner body as body, contemplates the outer body as body, establishing mindfulness on the body, with knowing and seeing, with clarity and understanding. This is called a monk contemplating the body as body."

「復次，比丘觀身如身，比丘者，善受觀相，善憶所念，猶如有人，坐觀臥人，臥觀坐人。如是比丘善受觀相，善憶所念。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。

> "Again, a monk contemplates the body as body. A monk skillfully grasps the signs of contemplation and skillfully remembers what he has in mind—just as a person sitting can observe someone lying down, or a person lying down can observe someone sitting. In this way, a monk skillfully grasps the signs of contemplation and skillfully remembers what he has in mind. Thus a monk contemplates the inner body as body and contemplates the outer body as body. He establishes mindfulness on the body, with knowing and seeing, with clarity and understanding. This is called a monk contemplating the body as body."

「復次，比丘觀身如身，比丘者，此身隨住，隨其好惡，從頭至足，觀見種種不淨充滿：『我此身中有髮、髦、爪、齒、麁細薄膚、皮、肉、筋、骨、心、腎、肝、肺、大腸、小腸、脾、胃、摶糞、腦及腦根、淚、汗、涕、唾、膿、血、肪、髓、涎、膽、小便。』猶如器盛若干種子，有目之士，悉見分明，謂稻、粟種、蔓菁、芥子。如是比丘此身隨住，隨其好惡，從頭至足，觀見種種不淨充滿：『我此身中有髮、髦、爪、齒、麤細薄膚、皮、肉、筋、骨、心、腎、肝、肺、大腸、小腸、脾、胃、摶糞、腦及腦根、淚、汗、涕、唾、膿、血、肪、髓、涎、膽、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，犲狼所食，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，覺樂覺時，便知覺樂覺。覺苦覺時，便知覺苦覺。覺不苦不樂覺時，便知覺不苦不樂覺。覺樂身、苦身、不苦不樂身；樂心、苦心、不苦不樂心；樂食、苦食、不苦不樂食；樂無食、苦無食、不苦不樂無食；樂欲、苦欲、不苦不樂欲。樂無欲、苦無欲覺、不苦不樂無欲覺時，便知覺不苦不樂無欲覺。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。有合，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？眼緣色生內結，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，如是法、精進、喜、息、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，或現法得究竟智，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。

念處經第二竟三千一百三十七字

## 中阿含經卷第二十四八千六百九字第二小土城誦