4👑☸MA 98 念處經

kaya anu passana

1. Posture awareness


云何觀身如身念處？	“What is the satipaṭṭhāna of contemplating the body as a body?
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。	Walking a monk knows he is walking, standing he knows he is standing, sitting he knows he is sitting, lying down he knows he is lying down, [falling] asleep he knows he is [falling] asleep, waking up he knows he is waking up, [falling] asleep [or] waking up he knows he is [falling] asleep [or] waking up. “In this way a monk contemplates the body as a body internally and contemplates the body as a body externally. He establishes mindfulness in the body and is endowed with knowledge, vision, understanding, and penetration. This is reckoned how a monk contemplates the body as a body.

2. S&S: sati & sampajano

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。

“Again a monk contemplates the body as a body: a monk clearly knows he is going out and coming in, he contemplates and discerns it well; bending, stretching, lowering, or raising [any of his limbs], he does it with appropriate deportment; wearing his outer robe and [other] robes, and [carrying his] bowl, he does it properly; walking, standing, sitting, lying down, [falling] asleep, waking up, talking and keeping silent – all this he clearly knows.

“In this way a monk contemplates the body as a body internally and contemplates the body as a body externally. He establishes mindfulness in the body and is endowed with knowledge, vision, understanding, and penetration. This is reckoned how a monk contemplates the body as a body.

3. + 4. two similes from MN 20 for ceasing thoughts

「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 a monk contemplates the body as a body: [582c] [when] evil and unwholesome thoughts arise, a monk rectifies, abandons, eradicates, and stops them by recollecting wholesome states.

“It is just as a carpenter or a carpenter’s apprentice who might apply an inked string to a piece of wood [to mark a straight line] and then cut the wood with a sharp adze to make it straight. In the same way, [when] evil and unwholesome thoughts arise, a monk rectifies, abandons, eradicates, and stops them by recollecting wholesome states.

“In this way a monk contemplates the body as a body internally and contemplates the body as a body externally. He establishes mindfulness in the body and is endowed with knowledge, vision, understanding, and penetration. This is reckoned how a monk contemplates the body as a body.

“Again a monk contemplates the body as a body: with teeth clenched and tongue pressed against his palate a monk uses [the will-power of his own] mind to rectify his mind, to rectify, abandon, eradicate, and stop [evil thoughts].

“It is just as two strong men who might grab a weak man and, turning him this way and that way, might beat him up as they wish. In the same way with teeth clenched and tongue pressed against his palate a monk uses [the will-power of his own] mind to rectify his mind, to rectify, abandon, eradicate, and stop [evil thoughts].

“In this way a monk contemplates the body as a body internally and contemplates the body as a body externally. He establishes mindfulness in the body and is endowed with knowledge, vision, understanding, and penetration. This is reckoned how a monk contemplates the body as a body.

5. first 4 steps in 16 APS anapana, no simile unlike MN 10

「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，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。

“Again a monk contemplates the body as a body: a monk is mindful of breathing in and knows he is breathing in mindfully; he is mindful of breathing out and knows he is breathing out mindfully.

“Breathing in long, he knows he is breathing in long; breathing out long, he knows he is breathing out long. Breathing in short, he knows he is breathing in short; breathing out short, he knows he is breathing out short. He trains [in experiencing] the whole body when breathing in; he trains [in experiencing] the whole body when breathing out. He trains in calming bodily formations when breathing in; he trains in calming bodily formations when breathing out.5

“In this way a monk contemplates the body as a body internally and contemplates the body as a body externally. He establishes mindfulness in the body and is endowed with knowledge, vision, understanding, and penetration. This is reckoned how a monk contemplates the body as a body.

6. First jhana simile from AN 5.28

「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 a monk contemplates the body as a body: a monk completely drenches and pervades his body with joy and happiness born of seclusion [experienced in the first absorption], so that there is no part within his body that is not pervaded by joy and happiness born of seclusion.

“It is just as a bath attendant who, having filled a vessel with bathing powder, mixes it with water and kneads it, so that there is no part [of the powder] that is not completely drenched and pervaded with water.

“In the same way a monk completely drenches and pervades his body with joy and happiness born of seclusion, so that there is no part within his body that is not pervaded by joy and happiness born of seclusion.

“In this way a monk contemplates the body as a body internally and contemplates the body as a body externally. He establishes mindfulness in the body and is endowed with knowledge, vision, understanding, and penetration. This is reckoned how a monk contemplates the body as a body.

7. Second jhana simile from AN 5.28

「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。

“Again a monk contemplates the body as a body: a monk completely drenches and pervades his body with joy and happiness born of concentration [experienced in the second absorption], so that there is no part within his body that is not pervaded by joy and happiness born of concentration.

“It is just as a mountain spring that is full and overflowing with clear and clean water, [583a] so that water coming from any of the four directions cannot enter it, with the spring water welling up from the bottom on its own, flowing out and flooding the surroundings, completely drenching every part of the mountain so that there is no part that is not pervaded by it.

“In the same way a monk completely drenches and pervades his body with joy and happiness born of concentration so that there is no part within his body that is not pervaded by joy and happiness born of concentration.

“In this way a monk contemplates the body as a body internally and contemplates the body as a body externally. He establishes mindfulness in the body and is endowed with knowledge, vision, understanding, and penetration. This is reckoned how a monk contemplates the body as a body.

8. Third jhana simile from AN 5.28

(implicit 3rd jhana body work, note no ‘samadhi’ or ‘ekodi’)


「復次，比丘	“Again a monk
觀身如身，	contemplates the body as a body:
比丘者，	a monk,
無喜生樂，	without rapture (pīti) with pleasure (sukha),
漬身潤澤，	completely drenches and pervades his body with pleasure born of the absence of rapture [experienced in the third absorption],
普遍充滿於此身中，	so that there is no part within his body that is not pervaded
無喜生樂無處不遍。	by pleasure born of the absence of rapture.

(3rd jhana simile of lotus pond)


猶青蓮華，紅、赤、白蓮，	“It is just as a blue, red, or white lotus,
水生水長，在於水底，	being born in the water and having come to growth in the water, remains submerged in water,
彼根莖華葉悉漬潤澤，	with every part of its roots, stem, flower, and leaves completely drenched and pervaded [by water],
普遍充滿無處不周。	so that there is no part that is not pervaded by it.

(repeat implicit 3rd jhana body work)


如是比丘	“In the same way a monk
無喜生樂，	without rapture (pīti) with pleasure (sukha),
漬身潤澤，	completely drenches and pervades his body with pleasure born of the absence of rapture [experienced in the third absorption],
普遍充滿於此身中，	so that there is no part within his body that is not pervaded
無喜生樂無處不遍。	by pleasure born of the absence of rapture.

(Sati-paṭṭhāna refrain:)


如是比丘	“In this way a monk
觀內身如身，	contemplates the body as a body internally and
觀外身如身，	contemplates the body as a body externally.
立念在身，	He establishes mindfulness in the body
有知有見，	and is endowed with knowledge, vision,
有明有達，	understanding, and penetration.
是謂比丘觀身如身。	This is reckoned how a monk contemplates the body as a body.

9. Fourth jhana simile from AN 5.28

「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 a body: a monk mentally resolves to dwell having accomplished a complete pervasion of his body with mental purity [experienced in the fourth absorption], so that there is no part within his body that is not pervaded by mental purity.

“It is just as a man who covers himself from head to foot with a cloth measuring seven or eight units, so that no part of his body is not covered.

“In the same way a monk completely pervades his body with mental purity [experienced in the fourth absorption], so that there is no part within his body that is not pervaded by mental purity.

“In this way a monk contemplates the body as a body internally and contemplates the body as a body externally. He establishes mindfulness in the body and is endowed with knowledge, vision, understanding, and penetration. This is reckoned how a monk contemplates the body as a body.

10. perception of light from 4ip, not in MN 10 nor MN 119

「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 a body: a monk is mindful of the perception of light, properly taking hold of it, properly retaining it, and properly recollecting what he is mindful of, [so that] what is behind is like what is in front, what is in front is like what is behind, night is like day, day is like night, what is above is like what is below, and what is below is like what is above. In this way he cultivates an undistorted and undefiled mind, a mind that is bright and clear, a mind that is not at all obscured by impediments.

“In this way a monk contemplates the body as a body internally and contemplates the body as a body externally. He establishes mindfulness in the body and is endowed with knowledge, vision, understanding, and penetration. This is reckoned how a monk contemplates the body as a body.

11. Reviewing object from AN 5.28

「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 a body: a monk properly holds [in mind] the reviewing sign, recollecting properly what he is mindful of.

“It is just as a person who is seated and contemplates another person who is lying down, [583b] or while lying down contemplates another person who is seated. In the same way a monk properly holds [in mind] the reviewing sign, recollecting properly what he is mindful of.

“In this way a monk contemplates the body as a body internally and contemplates the body as a body externally. He establishes mindfulness in the body and is endowed with knowledge, vision, understanding, and penetration. This is reckoned how a monk contemplates the body as a body.

12. 31Asb body parts with simile, same as MN 10

「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。

“Again a monk contemplates the body as a body: a monk contemplates this body, according to its position and according to what is attractive and what is repulsive, from head to foot, seeing that it is full of various kinds of impurities: ‘Within this body of mine there are head hairs, body hairs, nails, teeth, rough and smooth epidermis,6 skin, flesh, sinews, bones, heart, kidneys, liver, lungs, large intestine, small intestine, spleen, stomach, lumps of faeces, brain and brain stem,7 tears, sweat, saliva,8 pus, blood, fat, marrow, mucus, phlegm,9 and urine.’

“It is just as a clear-sighted person who, on seeing a vessel full of various seeds, clearly distinguishes them all, that is, ‘rice, millet seed, turnip seed, or mustard seed’.

“In the same way a monk contemplates this body from head to foot, according to its position and according to what is attractive and what is repulsive, seeing that it is full of various kinds of impurities: ‘Within this body of mine there are head hairs, body hairs, nails, teeth, rough and smooth epidermis, skin, flesh, sinews, bones, heart, kidneys, liver, lungs, large intestine, small intestine, spleen, stomach, lumps of faeces, brain and brain stem, tears, sweat, mucus, saliva, pus, blood, fat, marrow, mucus, phlegm, and urine.’

“In this way a monk contemplates the body as a body internally and contemplates the body as a body externally. He establishes mindfulness in the body and is endowed with knowledge, vision, understanding, and penetration. This is reckoned how a monk contemplates the body as a body.

13. Four elements with simile, same as MN 10

「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。

“Again a monk contemplates the body as a body: a monk contemplates the body’s elements: ‘Within this body of mine there are the earth element, the water element, the fire element, the wind element, the space element, and the consciousness element.’

“It is just as a butcher who, on having slaughtered and skinned a cow, divides it into six parts and spreads them on the ground [for sale].

“In the same way a monk contemplates the body’s elements: ‘Within this body of mine there are the earth element, the water element, the fire element, the wind element, the space element, and the consciousness element.’

“In this way a monk contemplates the body as a body internally and contemplates the body as a body externally. He establishes mindfulness in the body and is endowed with knowledge, vision, understanding, and penetration. This is reckoned how a monk contemplates the body as a body.

14. 9 corpse decay contemplations, like MN 10


「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。	“Again a monk contemplates the body as a body: a monk contemplates a corpse dead for one or two days, or up to six or seven days, that is being pecked at by crows, devoured by jackals and wolves, burned by fire, or buried in the earth, or that is completely rotten and decomposed. Having seen this, he compares himself to it: ‘This present body of mine is also like this. It is of the same nature and in the end cannot escape [this fate].’ “In this way a monk contemplates the body as a body internally and contemplates the body as a body externally. He establishes mindfulness in the body and is endowed with knowledge, vision, understanding, and penetration. This is reckoned how a monk contemplates the body as a body.

「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。	“Again a monk contemplates the body as a body: [583c] similar to what he has formerly seen in a charnel ground, so a monk [recollects] a carcass of bluish colour, decomposed and half eaten [by animals], with the bones lying on the ground still connected together. Having seen this, he compares himself to it: ‘This present body of mine is also like this. It is of the same nature and in the end cannot escape [this fate].’ “In this way a monk contemplates the body as a body internally and contemplates the body as a body externally. He establishes mindfulness in the body and is endowed with knowledge, vision, understanding, and penetration. This is reckoned how a monk contemplates the body as a body.

「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。	“Again a monk contemplates the body as a body: similar to what he has formerly seen in a charnel ground, so a monk [recollects a skeleton] without skin, flesh, or blood, held together only by sinews. Having seen this, he compares himself to it: ‘This present body of mine is also like this. It is of the same nature and in the end cannot escape [this fate].’ “In this way a monk contemplates the body as a body internally and contemplates the body as a body externally. He establishes mindfulness in the body and is endowed with knowledge, vision, understanding, and penetration. This is reckoned how a monk contemplates the body as a body. “Again a monk contemplates the body as a body: similar to what he has formerly seen in a charnel ground, so a monk [recollects] disconnected bones scattered in all directions: foot bones, shin bones, thigh bones, a hip bone, vertebrae, shoulder bones, neck bones, and a skull, all in different places. Having seen this, he compares himself to it: ‘This present body of mine is also like this. It is of the same nature and in the end cannot escape [this fate].’ “In this way a monk contemplates the body as a body internally and contemplates the body as a body externally. He establishes mindfulness in the body and is endowed with knowledge, vision, understanding, and penetration. This is reckoned how a monk contemplates the body as a body. “Again a monk contemplates the body as a body: similar to what he has formerly seen in a charnel ground, so a monk [recollects] bones white like shells, or bluish like the colour of a pigeon, or red as if smeared with blood, rotting and decomposing, crumbling to dust. Having seen this, he compares himself to it: ‘This present body of mine is also like this. It is of the same nature and in the end cannot escape [this fate].’ “In this way a monk contemplates the body as a body internally and contemplates the body as a body externally. He establishes mindfulness in the body and is endowed with knowledge, vision, understanding, and penetration. This is reckoned how a monk contemplates the body as a body.
若比丘、比丘尼，如是少少觀身如身者，是謂觀身如身念處。	If a monk or a nun contemplates the body as a body in this way even for a short time, then this is what is reckoned to be the satipaṭṭhāna of contemplating the body as a body.

dhamma anu passana

1. 6 sense bases like MN 10

「云何觀法如法念處？

“What is the satipaṭṭhāna of contemplating dharmas as dharmas?

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。

In dependence on the eye and forms a fetter arises internally. Actually having a fetter internally, a monk knows, as it really is, that he has a fetter internally; actually not having a fetter internally, a monk knows, as it really is, that he does not have a fetter internally. He knows, as it really is, how an unarisen fetter arises internally; and he knows, as it really is, how an internally arisen fetter ceases and does not arise again.

“In the same way [in dependence on] the ear [and sounds a fetter arises internally. Actually having a fetter internally, a monk knows, as it really is, that he has a fetter internally; actually not having a fetter internally, a monk knows, as it really is, that he does not have a fetter internally. He knows, as it really is, how an unarisen fetter arises internally; and he knows, as it really is, how an internally arisen fetter ceases and does not arise again.

“In dependence on] the nose [and odours a fetter arises internally. Actually having a fetter internally, a monk knows, as it really is, that he has a fetter internally; actually not having a fetter internally, a monk knows, as it really is, that he does not have a fetter internally. He knows, as it really is, how an unarisen fetter arises internally; and he knows, as it really is, how an internally arisen fetter ceases and does not arise again.

“In dependence on] the tongue [and flavours a fetter arises internally. Actually having a fetter internally, a monk knows, as it really is, that he has a fetter internally; actually not having a fetter internally, a monk knows, as it really is, that he does not have a fetter internally. He knows, as it really is, how an unarisen fetter arises internally; and he knows, as it really is, how an internally arisen fetter ceases and does not arise again.

“In dependence on] the body [and tangibles a fetter arises internally. Actually having a fetter internally, a monk knows, as it really is, that he has a fetter internally; actually not having a fetter internally, a monk knows, as it really is, that he does not have a fetter internally. He knows, as it really is, how an unarisen fetter arises internally; and he knows, as it really is, how an internally arisen fetter ceases and does not arise again].

“In dependence on the mind and mind-objects a fetter arises internally. Actually having a fetter internally, a monk knows, as it really is, that he has a fetter internally; actually not having a fetter internally, a monk knows, as it really is, that he does not have a fetter internally. He knows, as it really is, how an unarisen fetter arises internally; and he knows, as it really is, how an internally arisen fetter ceases and does not arise again.

“In this way a monk contemplates dharmas as dharmas internally and contemplates dharmas as dharmas externally. He establishes mindfulness in dharmas and is endowed with knowledge, vision, understanding, and penetration. This is reckoned how a monk contemplates dharmas as dharmas, namely [in relation] to the six internal [sense-]spheres.

2. 5 hindrances like MN 10

「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。

“Again a monk contemplates dharmas as dharmas: actually having sensual desire internally, a monk knows, as it really is, that he has sensual desire; actually having no sensual desire internally, he knows, as it really is, that he has no sensual desire. He knows, as it really is, how unarisen sensual desire arises; and he knows, as it really is, how arisen sensual desire ceases and does not arise again.

“In the same way, [actually having] anger [internally he knows, as it really is, that he has anger; actually having no anger internally, he knows, as it really is, that he has no anger. He knows, as it really is, how unarisen anger arises; and he knows, as it really is, how arisen anger ceases and does not arise again.

“Actually having] sloth-and-torpor [internally he knows, as it really is, that he has sloth-and-torpor; actually having no sloth-and-torpor internally, he knows, as it really is, that he has no sloth-and-torpor. He knows, as it really is, how unarisen sloth-and-torpor arises; and he knows, as it really is, how sloth-and-torpor ceases and does not arise again.

“Actually having] restlessness-and-worry [internally he knows, as it really is, that he has restlessness-and-worry; actually having no restlessness-and-worry internally, he knows, as it really is, that he has no restlessness-and-worry. He knows, as it really is, how unarisen restlessness-and-worry arises; and he knows, as it really is, how arisen restlessness-and-worry ceases and does not arise again].

“Actually having doubt internally, he knows, as it really is, that he has doubt; actually having no doubt internally, he knows, as it really is, that he has no doubt. He knows, as it really is, how unarisen doubt arises; and he knows, as it really is, how arisen doubt ceases and does not arise again. [584b]

“In this way a monk contemplates dharmas as dharmas internally and he contemplates dharmas as dharmas externally. He establishes mindfulness in dharmas and is endowed with knowledge, vision, understanding, and penetration. This is reckoned how a monk contemplates dharmas as dharmas, namely [in relation] to the five hindrances.

3. 7 awakening factors like MN 10

「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。

“Again a monk contemplates dharmas as dharmas: actually having the mindfulness awakening factor within, a monk knows, as it really is, that he has the mindfulness awakening factor; actually not having the mindfulness awakening factor within, he knows, as it really is, that he does not have the mindfulness awakening factor. He knows, as it really is, how the unarisen mindfulness awakening factor arises; and he knows, as it really is, how the arisen mindfulness awakening factor is maintained without loss or deterioration, and how it is further developed and increased.

“In the same way, actually having the investigation-of-dharmas [awakening factor within, he knows, as it really is, that he has the investigation-of-dharmas awakening factor; actually not having the investigation-of-dharmas awakening factor within, he knows, as it really is, that he does not have the investigation-of-dharmas awakening factor. He knows, as it really is, how the unarisen investigation-of-dharmas awakening factor arises; and he knows, as it really is, how the arisen investigation-of-dharmas awakening factor is maintained without loss or deterioration, and how it is further developed and increased.

“Actually having] the energy [awakening factor within, he knows, as it really is, that he has the energy awakening factor; actually not having the energy awakening factor within, he knows, as it really is, that he does not have the energy awakening factor. He knows, as it really is, how the unarisen energy awakening factor arises; and he knows, as it really is, how the arisen energy awakening factor is maintained without loss or deterioration, and how it is further developed and increased.

“Actually having] the joy [awakening factor within, he knows, as it really is, that he has the joy awakening factor; actually not having the joy awakening factor within, he knows, as it really is, that he does not have the joy awakening factor. He knows, as it really is, how the unarisen joy awakening factor arises; and he knows, as it really is, how the arisen joy awakening factor is maintained without loss or deterioration, and how it is further developed and increased.

“Actually having] the tranquillity [awakening factor within, he knows, as it really is, that he has the tranquillity awakening factor; actually not having the tranquillity awakening factor within, he knows, as it really is, that he does not have the tranquillity awakening factor. He knows, as it really is, how the unarisen tranquillity awakening factor arises; and he knows, as it really is, how the arisen tranquillity awakening factor is maintained without loss or deterioration, and how it is further developed and increased.

“Actually having] the concentration [awakening factor within, he knows, as it really is, that he has the concentration awakening factor; actually not having the concentration awakening factor within, he knows, as it really is, that he does not have the concentration awakening factor. He knows, as it really is, how the unarisen concentration awakening factor arises; and he knows, as it really is, how the arisen concentration awakening factor is maintained without loss or deterioration, and how it is further developed and increased].

“Actually having the equanimity awakening factor within, a monk knows, as it really is, that he has the equanimity awakening factor; actually not having the equanimity awakening factor within, he knows, as it really is, that he does not have the equanimity awakening factor. He knows, as it really is, how the unarisen equanimity awakening factor arises; and he knows, as it really is, how the arisen equanimity awakening factor is maintained without loss or deterioration, and how it is further developed and increased.

“In this way a monk contemplates dharmas as dharmas internally and he contemplates dharmas as dharmas externally. He establishes mindfulness in dharmas and is endowed with knowledge, vision, understanding, and penetration. This is reckoned how a monk contemplates dharmas as dharmas, namely [in relation] to the seven factors of awakening. If a monk or a nun contemplates dharmas as dharmas in this way even for a short time, then this is reckoned the satipaṭṭhāna of contemplating dharmas as dharmas.

conclusion


「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。」	“If a monk or a nun with settled mind properly dwells in the four satipaṭṭhānas for seven years, then they will certainly attain one of two fruits: either final knowledge here and now, or, if there is a remainder [of clinging], the attainment of non-returning. “Let alone seven years, [if a monk or a nun with settled mind properly dwells in the four satipaṭṭhānas for] six years, [then they will certainly attain one of two fruits: either final knowledge here and now, or, if there is a remainder of clinging, the attainment of non-returning. “Let alone six years, if a monk or a nun with settled mind properly dwells in the four satipaṭṭhānas for] five [years, then they will certainly attain one of two fruits: either final knowledge here and now, or, if there is a remainder of clinging, the attainment of non-returning. “Let alone five years, if a monk or a nun with settled mind properly dwells in the four satipaṭṭhānas for] four [years, then they will certainly attain one of two fruits: either final knowledge here and now, or, if there is a remainder of clinging, the attainment of non-returning. “Let alone four years, if a monk or a nun with settled mind properly dwells in the four satipaṭṭhānas for] three [years, then they will certainly attain one of two fruits: either final knowledge here and now, or, if there is a remainder of clinging, the attainment of non-returning. “Let alone three years, if a monk or a nun with settled mind properly dwells in the four satipaṭṭhānas for] two [years, then they will certainly attain one of two fruits: either final knowledge here and now, or, if there is a remainder of clinging, the attainment of non-returning. “Let alone two years, if a monk or a nun with settled mind properly dwells in the four satipaṭṭhānas for] one year, [then they will certainly attain one of two fruits: either final knowledge here and now, or, if there is a remainder of clinging, the attainment of non-returning. “Let alone one year], if a monk or a nun with settled mind properly dwells in the four satipaṭṭhānas for seven months, then they will certainly attain one of two fruits: either final knowledge here and now, or, if there is a remainder [of clinging], the attainment of non-returning. “Let alone seven months [if a monk or a nun with settled mind properly dwells in the four satipaṭṭhānas for] six [months, then they will certainly attain one of two fruits: either final knowledge here and now, or, if there is a remainder of clinging, the attainment of non-returning. “Let alone six months, if a monk or a nun with settled mind properly dwells in the four satipaṭṭhānas for] five [months, then they will certainly attain one of two fruits: either final knowledge here and now, or, if there is a remainder of clinging, the attainment of non-returning. “Let alone five months, if a monk or a nun with settled mind properly dwells in the four satipaṭṭhānas for] four [months, then they will certainly attain one of two fruits: either final knowledge here and now, or, if there is a remainder of clinging, the attainment of non-returning. “Let alone four months, if a monk or a nun with settled mind properly dwells in the four satipaṭṭhānas for] three [months, then they will certainly attain one of two fruits: either final knowledge here and now, or, if there is a remainder of clinging, the attainment of non-returning. “Let alone three months, if a monk or a nun with settled mind properly dwells in the four satipaṭṭhānas for] two [months, then they will certainly attain one of two fruits: either final knowledge here and now, or, if there is a remainder of clinging, the attainment of non-returning. “Let alone two months, if a monk or a nun with settled mind properly dwells in the four satipaṭṭhānas for] one month, [then they will certainly attain one of two fruits: either final knowledge here and now, or, if there is a remainder of clinging, the attainment of non-returning. “Let alone one month], if a monk or a nun with settled mind properly dwells in the four satipaṭṭhānas for seven days and nights, then they will certainly attain one of two fruits: either final knowledge here and now, or, if there is a remainder [of clinging], the attainment of non-returning. Let alone seven days and nights, [if a monk or a nun with settled mind properly dwells in the four satipaṭṭhānas for] six [days and nights, then they will certainly attain one of two fruits: either final knowledge here and now, or, if there is a remainder of clinging, the attainment of non-returning. Let alone six days and nights, if a monk or a nun with settled mind properly dwells in the four satipaṭṭhānas for] five [days and nights, then they will certainly attain one of two fruits: either final knowledge here and now, or, if there is a remainder of clinging, the attainment of non-returning. Let alone five days and nights, if a monk or a nun with settled mind properly dwells in the four satipaṭṭhānas for] four [days and nights, then they will certainly attain one of two fruits: either final knowledge here and now, or, if there is a remainder of clinging, the attainment of non-returning. Let alone four days and nights, if a monk or a nun with settled mind properly dwells in the four satipaṭṭhānas for] three [days and nights, then they will certainly attain one of two fruits: either final knowledge here and now, or, if there is a remainder of clinging, the attainment of non-returning. Let alone three days and nights, if a monk or a nun with settled mind properly dwells in the four satipaṭṭhānas for] two [days and nights, then they will certainly attain one of two fruits: either final knowledge here and now, or, if there is a remainder of clinging, the attainment of non-returning. Let alone two days and nights, if a monk or a nun with settled mind properly dwells in the four satipaṭṭhānas for one day and night, then they will certainly attain one of two fruits: either final knowledge here and now, or, if there is a remainder of clinging, the attainment of non-returning]. “Let alone one day and night, if a monk or a nun with settled mind properly dwells in the four satipaṭṭhānas even for a short moment, then, practising in this way in the morning, they will certainly have made progress by the evening; practising in this way in the evening, they will certainly have made progress by the [next] morning.”

佛說如是。彼諸比丘聞佛所說，歡喜奉行。	This is what the Buddha said. The monks who had heard what the Buddha had said were delighted and received it respectfully.

念處經第二竟（三千一百三十七字）	The second chanting of Sutra (3,137 words)

中阿含經卷第二十四（八千六百九字）（第二小土城誦）	Chinese-Arab Book of Scripture No. 24 (eight thousand six hundred and ninety-nine characters) (Second Little Tucheng Recitation)


Madhyamāgama中阿含經
Chapter 9因品
98.（九八）念處經	(derived from B. Analayo trans.)
我聞如是：	Thus have I heard.

一時，佛遊拘樓瘦，在劒磨瑟曇拘樓都邑。	On one occasion the Buddha was living among the Kurus, at a town of the Kurus [called] Kammāsadhamma.

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。	“Whatever Tathāgatas there were in the past, free from attachment and fully awakened, they all attained unsurpassable and complete awakening by abandoning the five hindrances, which defile the mind and weaken wisdom, by dwelling with the mind well established in the four satipaṭṭhānas, and by cultivating the seven factors of awakening. “Whatever Tathāgatas there will be in the future, free from attachment and fully awakened, they will all attain unsurpassable and complete awakening by abandoning the five hindrances, which defile the mind and weaken wisdom, by dwelling with the mind well established in the four satipaṭṭhānas, and by cultivating the seven factors of awakening. “Now I, being the Tathāgata of the present, free from attachment and fully awakened, have attained unsurpassable and complete awakening by abandoning the five hindrances, which defile the mind and weaken wisdom, by dwelling with the mind well established in the four satipaṭṭhānas, and by cultivating the seven factors of awakening.
「云何為四？觀身如身念處，如是觀覺、心、法如法念處。	“What are the four? [They are] the satipaṭṭhāna of contemplating the body as a body, in the same way [the satipaṭṭhāna] of contemplating feelings [as feelings], [the satipaṭṭhāna of contemplating] mind [as mind], and the satipaṭṭhāna of contemplating dharmas as dharmas.

4👑☸ Cattāri Ariya-saccaṃ 四聖諦

MA 98 念處經