第十 念處經
Chapter 10: The Discourse on Mindfulness
如是我聞。——
Thus have I heard.
一時，世尊在庫盧國康摩薩單摩之聚落。爾時，世尊呼諸比丘曰：「諸比丘！」彼等比丘應世尊言：「世尊！」世尊乃曰：
At one time, the Blessed One was staying in the village of Kammasadhamma in the country of the Kurus. Then the Blessed One addressed the monks, saying, "Monks!" And those monks replied to the Blessed One, "Lord!" Then the Blessed One spoke thus:
「諸比丘！於此，為有情之淨化、愁悲之超越、苦憂之消滅、正道之獲得、涅槃之作證，此有一法，即四念處也。四者何耶？曰：比丘！於此，於身隨觀身，熱心而注意，甚深持念，於世間除去貪憂。於受隨觀受，熱心而甚注意，有持念，於世間除去貪憂。於心隨觀心，熱心而甚注意，有持念，於世間除去貪憂。於法隨觀法，熱心而甚注意，有持念，於世間除去貪憂。〔如是謂四念處〕。
Monks, there is one path that leads to the purification of beings, the overcoming of sorrow and lamentation, the end of pain and distress, the attainment of the right path, and the realization of Nirvana. This path is the Four Foundations of Mindfulness.
What are these four? Monks, a practitioner dwells observing the body in the body, with diligence, clear awareness, and mindful attention, setting aside worldly desire and distress. They dwell observing feelings in feelings, with diligence, clear awareness, and mindful attention, setting aside worldly desire and distress. They dwell observing the mind in the mind, with diligence, clear awareness, and mindful attention, setting aside worldly desire and distress. They dwell observing phenomena in phenomena, with diligence, clear awareness, and mindful attention, setting aside worldly desire and distress. These are the Four Foundations of Mindfulness.
諸比丘！如何是比丘於身隨觀身耶？諸比丘！於此，比丘或行於閑林、或行於樹下、或行於空閑處，結跏趺坐，以身正直，當前立念。彼念而出息，念而入息。或長出息，知『予長出息』；或長入息，知『予長入息』；或短出息，知『予短出息』；或短入息，知『予短入息』。或修觀『予覺一切身而出息』；或修觀『予覺一切身而入息』。又修觀『予令靜止身行而出息』；或修觀『予令靜止身行而入息』。諸比丘！恰如精巧之轆轤工或轆轤工之弟子，或長旋轉而知『予長旋轉』，或短旋轉而知『予短旋轉』，如是，比丘或長出息而知『予長出息』……乃至……修觀『予令靜止身行而出息』。如是，於內身而隨觀身，於外身而隨觀身，於內外身而隨觀身。於身而隨觀某法、於身而隨觀滅法、於身而隨觀某滅之法。彼現『身是存在』之念，如是資其慧，資其思念。彼無有依止而住，即不執著世間。如是，比丘則於身隨觀身也。
Monks, how does a monk dwell observing the body as the body? Monks, here, a monk goes to a forest, to the foot of a tree, or to an empty place, sits down cross-legged, holds his body upright, and establishes mindfulness in front of him. Mindful, he breathes in; mindful, he breathes out. When breathing in a long breath, he knows, "I breathe in a long breath"; when breathing out a long breath, he knows, "I breathe out a long breath"; when breathing in a short breath, he knows, "I breathe in a short breath"; when breathing out a short breath, he knows, "I breathe out a short breath." He trains thus: "Aware of the whole body, I breathe in"; he trains thus: "Aware of the whole body, I breathe out." Again, he trains thus: "Calming the bodily activities, I breathe in"; he trains thus: "Calming the bodily activities, I breathe out." Monks, just as a skilled turner or a turner's apprentice, when making a long turn, knows, "I make a long turn," or when making a short turn, knows, "I make a short turn," so too does a monk, when breathing in a long breath, know, "I breathe in a long breath"... and so on... training thus: "Calming the bodily activities, I breathe out." Thus, he dwells observing the body as the body internally, dwells observing the body as the body externally, dwells observing the body as the body both internally and externally. He dwells observing the arising nature of the body, dwells observing the passing away nature of the body, dwells observing both the arising and passing away nature of the body. He establishes the thought, "The body exists," merely for the sake of wisdom and mindfulness. He dwells independent, without clinging to anything in the world. Thus, monks, does a monk dwell observing the body as the body.
諸比丘！復次，比丘或行，而知『予在行』，或立而知『予在立』，或坐而知『予在坐』，或臥而知『予在臥』。如彼身之所示，其知如是。如是，於內身而隨觀身……不執著世間也。如是，比丘於身隨觀身而住。
Monks, again, a monk walks and knows, "I am walking," or stands and knows, "I am standing," or sits and knows, "I am sitting," or lies down and knows, "I am lying down." Just as the body is positioned, so he knows it accordingly. Thus, he observes the body within the body... without clinging to the world. In this way, a monk dwells observing the body within the body.
諸比丘！復次，比丘是往、是歸，善識之；前觀、後觀，善識之；欲屈、欲伸，善識之；欲持大衣、衣鉢，善識之；在噉，飲、嚼、味，善識之；大小便時，善識之；在行、住、坐、眠、寤、言、默，善識之而住。如是，於內身隨觀身……不執世間也。如是，比丘於身隨觀身而住。
Monks, further: a monk is mindful in going forward and returning, mindful in looking ahead and looking aside, mindful in bending and stretching, mindful in wearing the robe and carrying the bowl, mindful in eating, drinking, chewing, and tasting, mindful in attending to bodily functions, and mindful in walking, standing, sitting, sleeping, waking, speaking, and remaining silent. In this way, he abides contemplating the body within the body... without clinging to the world. Thus, monks, a monk abides contemplating the body within the body.
復次，諸比丘！比丘善觀此身，從頭頂至足底止，皆為皮膚所覆，其中充滿種種不淨，即：『於此身有髮、髦、爪、齒、皮、肉、筋、骨、髓、腎、心、肝、肋、脾、肺、腸、臟腑、胃、糞、膽汁、痰、膿、血、汗、脂、淚、膏、唾、洟、滑液、小便也。』諸比丘！恰如有兩口之袋，以充〔填〕種種穀物，即：稻、粟、綠豆、豆顆、胡麻、米。以此，具眼者出而觀察『此是稻、此是粟、此是綠豆、此是豆顆、此是胡麻、此是大米也。』如是，比丘善觀此身，從頭頂至足底止，為皮膚所覆，其中充滿種種不淨，即：『此身有髮、髦、爪、齒、皮、肉、筋、胃、髓、腎、心、肝、肋、脾、肺、腸、臟腑、胃、糞、膽汁、痰、膿、血、汗、脂、淚、膏、唾、洟、滑液、小便也。』如是，於內身隨觀身……不執著世間。如是，比丘於身隨觀身而住。
Furthermore, O monks, a monk contemplates this very body, from the soles of the feet up to the crown of the head, encased in skin and full of various impurities: 'In this body there are hair, body hair, nails, teeth, skin, flesh, sinews, bones, marrow, kidneys, heart, liver, membranes, spleen, lungs, intestines, mesentery, stomach, excrement, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, nasal mucus, synovial fluid, urine.' Just as if there were a bag with openings at both ends, filled with various grains—such as rice, millet, green beans, beans, sesame, and husked rice—and a man with good eyesight, having opened it, were to examine it: 'These are rice, these are millet, these are green beans, these are beans, these are sesame, these are husked rice.' In the same way, a monk contemplates this very body, from the soles of the feet up to the crown of the head, encased in skin and full of various impurities: 'In this body there are hair, body hair, nails, teeth, skin, flesh, sinews, bones, marrow, kidneys, heart, liver, membranes, spleen, lungs, intestines, mesentery, stomach, excrement, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, nasal mucus, synovial fluid, urine.' Thus he dwells contemplating the body internally... not clinging to anything in the world. Thus, O monks, a monk dwells contemplating the body in the body.
復次，諸比丘！比丘以此身，其如所置、如其所示，以觀察界，即：『此身有地界、水界、火界、風界。』諸比丘！恰如熟練之屠牛者或屠牛者之弟子，於衢屠牛，坐乾路口，一分一分以割其體。如是，比丘以界觀察此身，其如所置、如其所示，以觀察界，即：『此身有地界、水界、火界、風界也。』如是，於內身隨觀身……不執著世間。如是，比丘於身隨觀身而住。
Again, monks, a monk observes this body according to how it is placed, according to how it is shown, by way of the elements: "In this body there are the earth element, the water element, the fire element, and the wind element." Just as a skilled butcher or a butcher's apprentice, having slaughtered a cow, sits at a crossroads and cuts the carcass into pieces piece by piece—in the same way, a monk observes this body by way of the elements, according to how it is placed, according to how it is shown: "In this body there are the earth element, the water element, the fire element, and the wind element." Thus he dwells observing the body internally... without clinging to anything in the world. Thus, a monk dwells observing the body in the body.
復次，諸比丘！譬如比丘，見死屍被遺棄於墓地，或經一日、或二日、或三日，膨脹而變色青黑，分化腐爛，彼致念此身：『觀此身亦如是法，成為如是，難免如此之狀況。』如是，於內身隨觀身……不執著世間。復次，諸比丘！譬如比丘見死屍被遺棄於墓地，或被鳥、兀鷹、鷲野狗、豺或被種種蟲類啄噉，彼致念此身：『觀此身亦如是法，成為如是，彼難免如是之狀況。』如是，於內身隨觀身……不執著世間。復次，諸比丘！比丘見死屍被遺棄於墓地，骸骨之連鎖，尚帶血肉，被筋連縛。又，連鎖之骸骨（已經）肉隤血污，被筋連縛。又，血肉皆無，唯筋連縛。又，骨節解散，散亂諸方，手骨、足骨、脛骨、腿骨、腰骨、脊骨、頭骸骨等，各於異處。彼致念此身：『此身亦如是之法、成為如是，彼難免如此之狀況。』如是，於內身隨觀身……而不執著世間。復次，諸比丘！比丘見死屍被遺棄於墓地，其骨白似螺色，經年堆積，又腐爛而為碎，彼致念此身：『觀此身亦如是之法，成為如是，彼難免如此之狀況。』如是，於內身隨觀身、於外身隨觀身、於內外身隨觀身而住。於身隨觀集法、於身隨觀滅法、於身隨觀集滅之法而住。彼現『身存在』之念，如是資其慧，資其思念。彼無有依止而住，不執著世間，如是，比丘於身隨觀身而住。
Furthermore, monks, consider a monk who sees a corpse abandoned in a charnel ground—one day old, two days old, or three days old—swollen, discolored to a bluish-black, and decomposing. He reflects on his own body: "This body, too, has the same nature, will become like that, and cannot escape such a fate." In this way, he observes the body internally, remaining free from attachment to the world.
Furthermore, monks, consider a monk who sees a corpse abandoned in a charnel ground, being devoured by birds, vultures, hawks, wild dogs, jackals, or various kinds of worms. He reflects on his own body: "This body, too, has the same nature, will become like that, and cannot escape such a fate." In this way, he observes the body internally, remaining free from attachment to the world.
Furthermore, monks, consider a monk who sees a corpse abandoned in a charnel ground—a skeleton with flesh and blood still attached, held together by sinews. Or a skeleton stripped of flesh but stained with blood, still bound by sinews. Or one with neither flesh nor blood, only sinews holding it together. Or one where the bones have fallen apart and scattered in all directions—hand bones, foot bones, shin bones, thigh bones, pelvic bones, spinal bones, and skull bones—each lying in a different place. He reflects on his own body: "This body, too, has the same nature, will become like that, and cannot escape such a fate." In this way, he observes the body internally, remaining free from attachment to the world.
Furthermore, monks, consider a monk who sees a corpse abandoned in a charnel ground, with bones white as conch shells, piled up after many years, or rotted and crumbling to dust. He reflects on his own body: "This body, too, has the same nature, will become like that, and cannot escape such a fate." In this way, he dwells observing the body internally, observing the body externally, and observing both internally and externally. He dwells observing the arising nature of the body, the passing nature of the body, and both the arising and passing nature of the body. He maintains the awareness, "There is a body," cultivating wisdom and mindfulness. He dwells without clinging, free from attachment to the world. In this way, a monk dwells observing the body.
諸比丘！比丘如何於受隨觀受而住耶？於此，比丘受樂受而知：『予受樂受。』受苦受而知：『予受苦受。』受不苦不樂受而知：『予受不苦不樂受。』受物質之樂受而知：『予受物質之樂受。』受非物質之樂受而知：『予受非物質之樂受。』受物質之苦受而知：『予受物質之苦受。』受非物質之苦受而知：『予受非物質之苦受。』受物質之不苦不樂受而知：『予受物質之不苦不樂受。』受非物質之不苦不樂受而知：『予受非物質之不苦不樂受。』如是，於內受而隨觀受，於外受而隨觀受，於內外受而隨觀受。於受而隨觀集法、於受而隨觀滅法、於受而隨觀集滅之法而住。若彼現『受存在』之念，如是資其慧，資其思念，彼無有依止而住。不執著世間。如是，比丘於受隨觀受而住。
Monks, how does a monk dwell observing feelings in feelings? Here, a monk experiences a pleasant feeling and knows, 'I experience a pleasant feeling.' He experiences a painful feeling and knows, 'I experience a painful feeling.' He experiences a neutral feeling and knows, 'I experience a neutral feeling.' He experiences a pleasant feeling of the material realm and knows, 'I experience a pleasant feeling of the material realm.' He experiences a pleasant feeling of the immaterial realm and knows, 'I experience a pleasant feeling of the immaterial realm.' He experiences a painful feeling of the material realm and knows, 'I experience a painful feeling of the material realm.' He experiences a painful feeling of the immaterial realm and knows, 'I experience a painful feeling of the immaterial realm.' He experiences a neutral feeling of the material realm and knows, 'I experience a neutral feeling of the material realm.' He experiences a neutral feeling of the immaterial realm and knows, 'I experience a neutral feeling of the immaterial realm.' In this way, he dwells observing feelings in internal feelings, observing feelings in external feelings, or observing feelings in both internal and external feelings. He dwells observing the arising nature of feelings, observing the passing away nature of feelings, or observing both the arising and passing away nature of feelings. As he maintains the awareness that 'feelings exist,' wisdom is cultivated, and mindfulness is established. He dwells without clinging, without grasping at anything in the world. In this way, a monk dwells observing feelings in feelings.
諸比丘！比丘如何於心隨觀心而住耶？於此，比丘有貪欲心而知：『有貪欲心。』無貪欲心而知：『無貪欲心。』有瞋恚心而知：『有瞋恚心。』無瞋恚心而知：『無瞋恚心。』有愚癡心而知：『有愚癡心。』無愚癡心而知：『無愚癡心。』攝心而知：『攝心。』散心而知：『散心。』高廣心而知：『高廣心。』非高廣心而知：『非高廣心。』有上心而知：『有上心。』無上心而知：『無上心。』定心而知：『定心。』非定心而知：『非定心。』解脫心而知：『解脫心。』非解脫心而知：『非解脫心。』如是，於內心隨觀心，於外心隨觀心，於內外心隨觀心而住。於心而隨觀集法，於心而隨觀滅法，於心而隨觀生滅之法而住。彼現『心存在』之念，如是資其慧、資其思念。彼無有依止而住，不執著世間。如是，比丘於心隨觀心而住。
Monks, how does a monk dwell observing the mind within the mind? Here, a monk who has a mind with desire knows: 'There is a mind with desire.' Who has a mind without desire knows: 'There is a mind without desire.' Who has a mind with anger knows: 'There is a mind with anger.' Who has a mind without anger knows: 'There is a mind without anger.' Who has a mind with delusion knows: 'There is a mind with delusion.' Who has a mind without delusion knows: 'There is a mind without delusion.' Who has a contracted mind knows: 'There is a contracted mind.' Who has a scattered mind knows: 'There is a scattered mind.' Who has an elevated mind knows: 'There is an elevated mind.' Who has a non-elevated mind knows: 'There is a non-elevated mind.' Who has a surpassable mind knows: 'There is a surpassable mind.' Who has an unsurpassable mind knows: 'There is an unsurpassable mind.' Who has a concentrated mind knows: 'There is a concentrated mind.' Who has an unconcentrated mind knows: 'There is an unconcentrated mind.' Who has a liberated mind knows: 'There is a liberated mind.' Who has an unliberated mind knows: 'There is an unliberated mind.'
Thus, he dwells observing the mind within the inner mind, observing the mind within the outer mind, and observing the mind within both the inner and outer mind. He dwells observing the arising nature of phenomena in the mind, observing the passing away nature of phenomena in the mind, and observing both the arising and passing away nature of phenomena in the mind. He maintains the awareness: 'There is a mind,' developing wisdom and developing mindfulness in this way. He dwells independently, clinging to nothing in the world. This is how a monk dwells observing the mind within the mind.
諸比丘！比丘如何於法隨觀法而住耶？曰：於此，比丘於五蓋法隨觀法而住。比丘如何於五蓋法隨觀法而住耶？諸比丘！於此，比丘內存有愛欲而知：『予內存有愛欲。』若內無愛欲而知：『予內無愛欲。』未生之愛欲生起者，其知之；已生之愛欲捨離者，其知之；所捨離之愛欲於未來不生者，其知之。又，於內有瞋恚而知：『予內有瞋恚。』內無瞋恚而知：『予於內無瞋恚。』有未生之瞋恚生起者，其知之；有已生瞋恚之捨離者，其知之；所捨離之瞋恚於未來不生者，其知之。於昏沈、睡眠、調悔、及疑，亦如是。如是，於內法隨觀法、於外法隨觀法於內外法隨觀法而住。於法隨觀集法而住，於法隨觀滅法而住，於法隨觀集滅之法而住。彼現『法存在』之念，如是資其慧、資其思念。彼無有依止而住，不執著世間。如是，比丘於五蓋法隨觀法而住。
Monks, how does a monk dwell observing the mind-objects as mind-objects? Here, a monk dwells observing the mind-objects as mind-objects in the five hindrances.
And how does a monk dwell observing the mind-objects as mind-objects in the five hindrances?
Monks, here, a monk, when sensual desire is present within him, knows: “Sensual desire is present within me.” When sensual desire is absent within him, he knows: “Sensual desire is absent within me.” He knows the arising of unarisen sensual desire, he knows the abandoning of arisen sensual desire, and he knows the non-arising in the future of the sensual desire that has been abandoned.
Again, when ill will is present within him, he knows: “Ill will is present within me.” When ill will is absent within him, he knows: “Ill will is absent within me.” He knows the arising of unarisen ill will, he knows the abandoning of arisen ill will, and he knows the non-arising in the future of the ill will that has been abandoned.
So too with dullness and drowsiness, restlessness and remorse, and doubt.
Thus, he dwells observing mind-objects internally, observing mind-objects externally, and observing mind-objects both internally and externally. He dwells observing the arising nature of mind-objects, he dwells observing the passing away nature of mind-objects, and he dwells observing both the arising and passing away nature of mind-objects.
He establishes the mindfulness that “mind-objects exist,” just enough for wisdom and reflection. He dwells independent, not clinging to anything in the world. Thus, monks, a monk dwells observing the mind-objects as mind-objects in the five hindrances.
復次，諸比丘！比丘於五取蘊之法隨觀法而住。諸比丘！比丘如何於五取蘊之法隨觀法而住耶？於此，比丘於：『有如是色、有如是色之集、有如是色之沒。有如是受、有如是受之集、有如是受之沒。有如是想……〔乃至〕……想之沒。有如是行……〔乃至〕……行之沒。有如是識、有如是識之集、有如是識之沒。』如是，於內法隨觀法……不執著世間。如是，比丘於五取蘊之法隨觀法而住。
Furthermore, monks, a monk dwells observing the nature of phenomena in the five aggregates of clinging. How does a monk dwell observing the nature of phenomena in the five aggregates of clinging? Here, a monk reflects: 'Such is form, such is the arising of form, such is the disappearance of form. Such is feeling, such is the arising of feeling, such is the disappearance of feeling. Such is perception... such is the disappearance of perception. Such are mental formations... such is the disappearance of mental formations. Such is consciousness, such is the arising of consciousness, such is the disappearance of consciousness.' Thus, he dwells observing phenomena internally... without clinging to anything in the world. In this way, a monk dwells observing the nature of phenomena in the five aggregates of clinging.
復次，諸比丘！比丘於六內外處之法隨觀法而住。諸比丘！比丘如何於六內外處之法隨觀法而住耶？於此，比丘知眼、知色、知緣此兩者而生結。未生之結生起者，其知之；已生之結捨離者，其知之；所捨離之結於未來不生者，其知之。知耳、知聲、知緣此兩者而生結……乃至……知鼻、知香、知緣此兩者而生結……知舌、知味、知緣此兩者而生結……知身、知觸、知緣此兩者而生結……知意、知法、知緣此兩者而生結。未生之結生起者，其知之；已生之結捨離者，其知之；已捨離之結於未來不生者，其知之。如是，於內法隨觀法而住……不執著世間。如是，比丘於六內外處之法隨觀法而住。
Furthermore, monks, a monk dwells observing the nature of phenomena in the six internal and external sense bases. How does a monk dwell observing the nature of phenomena in the six internal and external sense bases?
Here, a monk knows the eye, knows visible forms, and knows the fetter that arises dependent on both. He knows when an unarisen fetter arises; he knows when an arisen fetter is abandoned; and he knows when an abandoned fetter will not arise again in the future.
He knows the ear, knows sounds, and knows the fetter that arises dependent on both. He knows when an unarisen fetter arises; he knows when an arisen fetter is abandoned; and he knows when an abandoned fetter will not arise again in the future.
He knows the nose, knows smells, and knows the fetter that arises dependent on both. He knows when an unarisen fetter arises; he knows when an arisen fetter is abandoned; and he knows when an abandoned fetter will not arise again in the future.
He knows the tongue, knows tastes, and knows the fetter that arises dependent on both. He knows when an unarisen fetter arises; he knows when an arisen fetter is abandoned; and he knows when an abandoned fetter will not arise again in the future.
He knows the body, knows tangibles, and knows the fetter that arises dependent on both. He knows when an unarisen fetter arises; he knows when an arisen fetter is abandoned; and he knows when an abandoned fetter will not arise again in the future.
He knows the mind, knows mental objects, and knows the fetter that arises dependent on both. He knows when an unarisen fetter arises; he knows when an arisen fetter is abandoned; and he knows when an abandoned fetter will not arise again in the future.
Thus, he dwells observing the nature of phenomena internally... without clinging to anything in the world. In this way, a monk dwells observing the nature of phenomena in the six internal and external sense bases.
復次，諸比丘！比丘於七覺支法隨觀法而住。諸比丘！比丘如何於七覺支法隨觀法而住耶？諸比丘！於此，比丘內有念覺支而知：『予內有念覺支。』內無念覺知而知：『予內無念覺支。』若未生念覺支有生起者，其知之；有已生念覺支修習完滿者其知之。內有擇法覺支而知：『予內有擇法覺支。』內無擇法覺支而知：『予內無擇法覺支。』未生之擇法覺支有生起者，其知之；有已生之擇法覺支修習完滿者，其知之。……〔乃至〕……知精進覺支……〔乃至〕……喜覺支……〔乃至〕……輕安覺支……〔乃至〕……定覺支……〔乃至〕……捨覺支。如是，於內法隨觀法……不執著世間。如是，比丘於七覺支之法隨觀法而住。
Furthermore, monastics, a monk dwells observing the mind objects as mind objects in the seven factors of enlightenment. And how does a monk dwell observing mind objects as mind objects in the seven factors of enlightenment?
Here, monastics, when a monk has the enlightenment factor of mindfulness present internally, he knows, 'I have the enlightenment factor of mindfulness present internally.' When he does not have it present, he knows, 'I do not have the enlightenment factor of mindfulness present internally.' He knows how the unarisen enlightenment factor of mindfulness arises, and he knows how the arisen enlightenment factor of mindfulness is fully developed.
When he has the enlightenment factor of investigation of phenomena present internally, he knows, 'I have the enlightenment factor of investigation of phenomena present internally.' When he does not have it present, he knows, 'I do not have the enlightenment factor of investigation of phenomena present internally.' He knows how the unarisen enlightenment factor of investigation of phenomena arises, and he knows how the arisen enlightenment factor of investigation of phenomena is fully developed.
... and so he knows regarding the enlightenment factor of energy ... the enlightenment factor of joy ... the enlightenment factor of tranquility ... the enlightenment factor of concentration ... and the enlightenment factor of equanimity.
Thus he dwells observing mind objects as mind objects internally, externally, and both internally and externally. He observes how things arise, how they pass away, and how they both arise and pass away. He establishes mindfulness with the thought, 'Mind objects exist,' just enough for knowledge and awareness, and dwells independent, without clinging to anything in the world. In this way, a monk dwells observing mind objects as mind objects in the seven factors of enlightenment.
復次，諸比丘！比丘於四聖諦法隨觀法而住。比丘如何於四聖諦法隨觀法而住耶？諸比丘！比丘於此如實知『此是苦』，如實知『此是苦之集』，如實知『此是苦之滅』，如實知『此是致苦滅之道』。如是，於內法隨觀法而住、於外法隨觀法而住、於內外法隨觀法而住。於法隨觀集法、於法隨觀滅法、於法隨觀集滅之法而住。彼現『法存在』之念，如是資其慧、資其思念。彼無有依止而住，不執著世間。如是，比丘於四聖諦法隨觀法而住。
Furthermore, monks, a monk dwells observing the nature of phenomena in the Four Noble Truths. How does a monk dwell observing the nature of phenomena in the Four Noble Truths? Monks, in this regard, a monk truly understands: "This is suffering," truly understands: "This is the origin of suffering," truly understands: "This is the cessation of suffering," and truly understands: "This is the path leading to the cessation of suffering." Thus, he dwells observing the nature of phenomena internally, externally, and both internally and externally. He dwells observing the arising nature of phenomena, the passing nature of phenomena, and the arising-and-passing nature of phenomena. He establishes the mindfulness that "phenomena exist," thereby developing wisdom and developing reflection. He dwells without attachment, not clinging to the world. Thus, monks, a monk dwells observing the nature of phenomena in the Four Noble Truths.
諸比丘！此等四念處如是修習七年者，彼於二果中可豫期一果，即：於現法得究竟智，又，若有依者，則不還位也。雖不至七年，六年、五年、四年、三年、二年或一年，修習此四念處者；不，雖不至一年，於七個月修習此四念處者，彼於二果中可豫期一果：於現法得究竟智，若有依者，則不還位也。不，雖不至七月，實於六月、五月、四月、三月、二月、一月或半月；不，雖不至半月，僅七日修習此四念處者，彼於二果中可豫期一果，即：於現法得究竟智，又，若有依者，則不還位也。
如此說：『諸比丘！於此，為有情之淨化、愁悲之超越、苦憂之消滅、正道之到達、涅槃之作證，有此一法，即四念處也。』是緣此而說之也。」
世尊如是說已，彼等比丘歡喜信受世尊之所說。