1.No. 721正法念處經，元魏婆羅門瞿曇般若流支譯
2.藏譯英The Application of Mindfulness of the Sacred Dharma, Saddharma smṛtyupasthāna https://read.84000.co/translation/toh287.html.
觀天品之二十四(夜摩天之十)
此優婆塞及優婆夷眷屬已說。云何比丘及比丘尼二種眷屬？彼有幾種？有何功德？有何等行？云何持戒？幾種持戒？
4.C. - 2893 “ ‘Once the categories of male and female lay practitioners have been explained, one may wonder, “Who make up the retinue of a spiritual practitioner? How many types are there? What are their qualities? What are they based on? What are their vows? How many ways are there to give rise to the vows of spiritual practitioners?
如是沙門——世尊弟子——或是比丘或比丘尼，求涅槃行，勤行精進若晝若夜，能令魔眾眷屬怖畏。
4.C. -2894 “ ‘The blessed ones’ nuns and monks practice for the sake of the transcendence of suffering, they train in concentration throughout the day and night, and they muster diligence such that they strike fear in the retinues of the māras.
幾比丘尼，黠慧正行，如法律行，心無所畏，向涅槃城求於實諦。求實諦故，持戒不越，如是則能入涅槃城。
· · · · The Nuns · · · ·
4.C. -2895 “ ‘Among the nuns, what are their characteristic features? They are learned, bright, and gentle. They are fearless, journey to the city of the transcendence of suffering, and inquire into the nature of reality. Endowed with discipline, they investigate things in such a way that they are able to enter the city of the transcendence of suffering.
修何等行，功德相應？一切女人愛欲、近欲，二是功德：一切善者，最初如是真實觀察男身自身，見彼男身，或與身等或大於身，如是見已，生於兄弟父母等想。如是修心：此婦女人欲樂為本，若相近者，意常悕望。
4.C. -2896 “ ‘What are the qualities of such women? They have no regard for wealth, no matter how extravagant. Likewise, from the very beginning they investigate the nature of reality. Regarding the bodies of men and themselves, when they see a well-built man, or man of outstanding physique, they train in regarding him as their brother or son. These are the three roots of virtuous training, and such a state of mind causes them to cut through all bonds.
若晝若夜、若坐若臥、若睡若寤，若餘所作，若少若老若是中年、若住平處若住惡處、若苦若樂、若病無病、若護不護、若禁不禁、若大姓生若小姓生、若媚若醜、若道邊住若家中住、若聚落中或於空處、若或莊嚴若不莊嚴、若繫在獄若不在獄、若夫愛樂若不愛樂、若近尊長在尊長前、若近卑賤、若近年少若近老年，一切婦女於一切時、於一切處，欲常縛心。
4.C. -2897 “ ‘Whether it is day or night, whether they are asleep or awake, infantile beings are attached to other pursuits. Whether young or old; whether balanced, upset, or happy; whether healthy or sick; whether industrious or lazy; whether living with a guardian, their family, [F.108.b] or unguarded and away from their family; whether beautiful or ugly; whether on the road or at home; whether surrounded by a mass of people or home alone; whether beautifully attired or with poor attire; whether roaming freely or imprisoned; whether sustained by their master or by their children; whether in the presence of teachers or inferior individuals; whether in fine health or tormented by disease —whatever the case may be, women are always, in every way, in all regards, and in every context bound by desire, and they act on that basis.
欲在心中，譬如火熱，如地之堅，如風輕動，如水濕潤。如四大中所有自相皆不顛倒，於一切時皆不自離。女欲如是常隨繫縛，不曾暫離。
4.C. -2898 “ ‘For example, the sun shines and fire burns, earth is solid, wind is light and moving, water is wet and liquid —this is how the characteristics of the four great elements have been conclusively determined. Similarly, women are always —at all times and in all circumstances —filled with desire and they pursue their desires.
如是女人復有二垢，所謂妬、嫉。如是二垢，復有餘垢共生不離，所謂諛諂。彼復有垢隨逐不離，所謂欺誑。彼復有垢隨逐不離，所謂憍慢。彼復有垢隨逐不離，謂衰惱處。衰惱處者，近於富男而共行欲。彼復有垢隨逐不離，所謂躁擾，心常不住。彼復有垢隨逐不離，所謂誣枉親舊知識、兄弟眷屬。彼復有垢隨逐不離，所謂能於大會之中損壞威儀。
This gives rise to two further stains, namely envy and stinginess. And these give rise to another stain, that of trickery. From that follows another stain, which is fraudulence. From that follows the stain of not becoming free from existence. From that follow the stains of hankering after good looks and disregarding those who do not have relations with them. From that follows the stain of being frivolous. [F.109.a] From that follows the stain of quarreling with their family and kin.
彼復有垢隨逐不離，所謂兩舌。彼復有垢隨逐不離，所謂私語。彼復有垢隨逐不離，所謂貪食。彼復有垢隨逐不離，所謂能行不應行欲。彼復有垢隨逐不離，所謂叵信。彼復有垢隨逐不離，所謂能說他之婦女壞威儀事。彼復有垢隨逐不離，所謂愛鬪。彼復有垢隨逐不離，所謂辱人。彼復有垢隨逐不離，所謂壞亂，能令村柵聚落壞亂。彼復有垢隨逐不離，所謂近此婦女因緣，墮於地獄。如是婦女，如屎如毒亦如利刀，如墮嶮岸、大火曠野、惡毒蛇等一切相似。婦女之心悉皆如是。
From that follows the stain of delighting in creating divisions. From that follows the stain of backbiting. 414 From that follows the stain of trespassing where they should not go. From that follows the stain of failing to have trust. From that follows the stain of teaching other women to behave divisively. From that follows the stain of not being able to appreciate anything. From that follows the stain of gluttony. 415 From that follows the stain of destroying the realm. From that follows the stain of going from darkness to more darkness, heading straight down to the hells. In this way, women are like bonds, poison, weapons, an abyss, fire, a ravine, snakes, and the like.
如是等心婦女之人，既見三寶，讚歎稱說，聽聞佛語，婦女之心則可柔軟。彼復更有希有之法，如是對治如是堅[革*卬]垢惡之心。對治二種，謂自生心或為他教，以信出家。自生心者，善熏心故；為他教者，近善知識。
4.C. - 2899 “ ‘However, seeing or hearing about the Three Jewels or hearing the Dharma of the buddhas may soften their minds and serve as a wondrous remedy against all that was just mentioned. Women who become purified in this way can then skillfully train in a gradual manner and thereby purify themselves, as well as others. As they go forth with faith, they connect with what is wholesome and train in virtue, whether on their own or by following a spiritual teacher.
彼如所說，諸過闇聚，從無始來依止心者，能令散失。
Just at the rising sun dispels the darkness in mountain caves and ravines, they conquer the darkness of all these numerous flaws that have followed their minds since time without beginning. [F.109.b] Likewise, as they engage in conversations on the sun of the Dharma, they crush a mountain of flaws.
彼初如是出家悕望比丘尼者，近善知識。何以故？此如所說諸垢對治，知說為說，令其善住，善能為解苦惱結縛，令得解脫，安隱樂住。善知識者，安慰示導，無始來闇能令失滅，示其善道，拔無始來惡欲等刺，於愛惡處則能救免，示常不生不死不老安隱之處。
4.C. -2900 “ ‘Therefore, those who desire to go forth in such ways and those who are already nuns should first of all avoid following anyone but holy people. This is because spiritual teachers are the cause of the aforementioned genuine remedies. They establish others on the true path. Liberating from all suffering, they establish one in happiness. They explain the excellent path. They conquer the darkness that has otherwise existed since time without beginning. They give instructions for the path of virtue. They free others permanently from the sharp pains of desire and the like. They are profoundly saddened by those who wander through the ravines of existence. They explain well the happy state of the city that is permanently free from aging and death.
彼如是垢對治之處，我今說之，如次第說，如隨逐垢如彼對治，令得寂靜，一切如是。婦女妬嫉多於男子，如是彼此逆順對治出離生死。
Therefore, I shall now deliver the kinds of statements that will reverse those stains. Those stains, which appear in the progression that was just outlined, will then be overcome and destroyed in that order. All of these faults are primarily related to women and not men; envy and stinginess are generally related to women. It is by going through the progression and reversal of those faults that their remedies are applied, and one is thus delivered from cyclic existence.
1.女欲多故，不淨對治，如身實見。身是病藏、不善之聚，一切不淨糞屎等處。彼於此身，或自或他，如其自相，如是觀察觀其本藏。此身本從何處出生？彼見精血不淨和合集聚如汁，二家惡汁合為一身。如是身者，不淨種子而生此身。又復彼女如是觀身，此身若從不淨種子而得生者，如此身中無少淨法。
4.C. -2901 “ ‘The bodies of such desirous females can be properly regarded with the remedying recognition of repulsiveness, so that one perceives the body as a basis for disease and a heap of filth. [F.110.a] Regardless of whether the aggregates thus explained constitute one’s own body or the body of another, one examines the body’s defining characteristics by asking, “Where does the body come from?” Inquiring in this way, one will see that the body emerges as the product and transformation of an impure conglomeration of semen and blood. In this way one analyzes the body, thinking of it in terms of its unpleasant and unclean form. One should ask oneself, “Given that the living body is so filthy, could our bodies possibly contain anything clean at all?”
2.彼比丘尼復更諦求觀身九種惡瘡不淨從身流出。如婦女身，男身亦爾，婦女、男子九種瘡流。婦女之身三種大過。何等為三？所謂婦女尿門寬大，兩乳汁流，是名三種。
4.C. -2902 “ ‘When thus pursuing and exploring the way things are, one may notice that filth oozes from nine wounds on the body. Both women and men have those wounds. What are those nine wounds? In fact, women have more than nine as they include the two breasts in addition to the anus, the urinal tract, and the nostrils from which flows mucus.
3.又復男女平等瘡流，鼻兩孔中竝皆流涕，兩目出淚，兩耳孔中或有垢出、或有血出或有膿出，口中氣臭或噉故臭，唾沫流出，於下分中，若屎若尿、血等不淨。如是如實觀察此身諸不淨已，如是憶念：此身聚中無有淨物，微塵許流，一切皆是不淨之物。
Tears are secreted from the eyes. Dirt is produced in the ears, and blood and pus emerge from the mouth. There are also hundreds of impure substances that ooze from the body, such as foul-smelling gas, gall, phlegm, blood, and excrement. That becomes clear to the one who examines the body in accordance with reality. Since our bodies do not contain the slightest bit or trace of anything clean, how could anyone perceive it as something pleasant?
4.如此身者，何物住中？何者依止？若有淨物來近此身，身猶不淨。身不淨故，如是淨物亦同不淨。隨何等物，本清淨者若來觸身，則為不淨。所謂彼物本清淨者，若食第一清淨之食，彼食入身則成糞屎。此身如是飲清淨物，入身成尿。
4.C. -2903 “ ‘Moreover, when things that are otherwise clean come into contact with this body, its filthy character will rub off on them. As one examines these matters, one will see how contact with the body makes clean things as filthy as the body itself. For example, when food and drink is consumed, they first disappear, only to emerge in the form of excrement as a result of their relationship with the body. [F.110.b] All the food that one eats is turned into filth.
5.外物觸身，由此身故，一切淨物皆為不淨。所謂淨者，一切香衣，若令身著汗出則臭。又復如花，本一切香，與身相著萎蔫氣臭。
4.C. -2904 “ ‘Contact with the outer surface of the body also has a soiling effect on things that are otherwise clean. For example, when something that is perfumed is placed on the body, the body’s sweat will make it stink. Likewise, contact with the body will cause fragrant flowers to decay and lose their fragrance.
彼比丘尼又觀察身，如此身者何處而住？於何處行？彼如是處為淨不淨？如是觀已，如實見知。一切所有清淨之處，隨何等處，如此之身若死若活，若在彼處，彼如是處則有虫垢髮毛骨等，能令彼處悉皆大臭。以如是身在彼處故。
4.C. -2905 “ ‘When a nun examines the body properly in this way, she will seek to determine whether the bodily function of motherhood is pure or impure. When a nun thus investigates, she will come to see that the bodies of all mothers in her family are also exceedingly unclean. Likewise, in her analysis of the body, the nun may examine whether the place or locality where the body is situated should be thought of as clean or unclean. She will then correctly notice that since the body comes with germs, stains, hair, and bones, even the most pristine and exalted setting will become smelly if a body —whether dead or alive —is placed there.
彼比丘尼為斷欲故，復觀察身。如是身者，為誰所食？云何觀察？如實見之。所謂羅剎諸惡鬼等諸不淨者之所食噉，非是鵝鴨及鴛鴦等淨潔眾生之所食噉。
4.C. -2906 “ ‘Likewise, as the nun inquires further in order to give up desire, she may ask herself, “Who would eat this body?” She will then realize, “Only rākṣasas, piśācas, or other filthy creatures of that sort would do so. This body would not be consumed by swans, ducks, or geese that live among pure lotus flowers.” [F.111.a]
6.彼比丘尼復觀察身，如此身者，何處住來？謂本在於母身藏中。母身云何，為淨不淨？彼比丘尼如是觀察：我母本性亦復如是一種不淨。彼比丘尼復實觀察如是身已，則見此身唯邪所攝，顛倒分別，不正觀察，闇眼現前，男子相近，欲繫縛心，不見不淨。彼以如是決定觀察，此無始來久習堅欲皆得斷滅，或令微少。一切垢中，癡垢最惡。一切婦女，欲為最惡。欲垢因緣，更生餘垢。若以對治除欲垢者，餘一切垢皆滅無餘。如日沒時光明盡沒，如是斷除垢根欲故，餘垢盡滅。彼比丘尼此道滅欲，彼欲滅故，餘共生垢一切皆滅。
4.C. -2907 “ ‘When her own body is seen in accordance with an accurate investigation of the way things are, the nun will realize that wholly inaccurate thinking, mistaken thoughts, and incorrect mental activity all have a blinding effect, such that the mere words man and woman come to be accepted as referring to something real. As she recognizes this, she will give rise to correct mental activity and thereby achieve understanding. At that time, all her desire will be relinquished, diminished, and fundamentally destroyed, because all of it is rooted in so-called “female desire.” All other stains arise from that, so relinquishing desire constitutes the remedy for relinquishing all the other stains. For example, whenever the sun is present, the light that shines in the world of humans will not fade. Likewise, desire is an especially fundamental stain, so when this stain is overcome, all the other stains will be conquered too. This is the path whereby the nun conquers desire.
何者共生？所謂妬嫉。若男若女所有妬嫉，皆因欲故。妬嫉二垢，欲是其根。彼欲斷故或微薄故，彼二則滅。
4.C. -2908 “ ‘What other co-emergent factors will be destroyed when desire is conquered? Envy and stinginess, which emerge from desire. Whether one is a man or a woman, those two factors emerge from desire. So, when desire is relinquished, or when it weakens, those two will weaken too.
又彼二垢復有餘垢隨逐繫縛。何者餘垢？1)所謂諛諂從妬嫉生。妬嫉滅故，諛諂亦滅。2)從諛諂垢復生餘垢隨逐繫縛，所謂欺誑。諛諂滅故，則無欺誑。3)從欺誑垢復生餘垢隨逐繫縛，所謂憍慢。欺誑滅故，則無憍慢。4)從憍慢垢復生餘垢隨逐繫縛，謂衰惱處。憍慢滅故，無衰惱處。5)從衰惱處復生餘垢隨逐繫縛，所謂躁擾。衰惱處滅，則無躁擾。6)從躁擾垢復生餘垢隨逐繫縛，所謂誣枉。躁擾滅故，則不誣枉。7)從誣枉垢復生餘垢隨逐繫縛，謂壞威儀。無誣枉故，不壞威儀。
4.C. -2909 “ ‘What further stain follows invariably from the former two? Trickery. Trickery is caused by envy and stinginess, and thus when those two disappear, so will deceit. Based on trickery follows another stain, fraudulence. When envy and stinginess disappear, one will not engage in fraudulence either. [F.111.b] But with fraudulence follows another stain, which is craving. When deception is destroyed, craving will not manifest and thus there will be no craving. When there is no craving, there will not be desire for those who cohabit and no rejection of those who do not cohabit. When such does not occur, another stain will likewise be absent, namely being frivolous.
8)從壞威儀復生餘垢隨逐繫縛，所謂兩舌。一切婦女兩舌破壞。不壞威儀，則無兩舌。9)從兩舌垢復生餘垢隨逐繫縛，所謂私語，屏處說他。兩舌滅故，則不私語。10)從私語垢復生餘垢隨逐繫縛，所謂貪食。婦女腹內飲食則多，一切婦女常貪飲食，多置腹中，自養其身。不私語故，則不貪食。11)從貪食垢復生餘垢隨逐繫縛，所謂能行不相應欲。一切婦女貪欲食故，則不相應惡邪欲發。彼貪飲食餐垢滅故，彼不相應邪欲則無。
When that is absent, there will not be quarrels or divisiveness either —women are otherwise prone to inciting discord. When that is not present in a woman, there is a further stain that will not be present either, which is backbiting. Women are intent on creating divisions and hence they backbite in all sorts of ways. When they give up divisiveness, they also give up backbiting. When that is relinquished, another, related factor will also disappear, which is gluttony. Women are eager to fill their stomachs and to overeat. 416 Hence, when the stain of gluttony is pacified, the stain of trespassing where one should not go will also be relinquished. Because of the flaw of gluttony, women go to men they should not go to. Hence, when they become free from the desire for filling their bellies, the stain of going where they should not go will also be pacified. Once that disappears, another stain will be pacified, which is being untrustworthy.
12)從彼惡邪不相應欲復生餘垢隨逐繫縛，所謂叵信。若有婦女不相應欲，一切諸人於彼婦女皆生疑慮，為一切人之所不愛。彼不相應邪欲垢滅，叵信則滅。13)從叵信垢復生餘垢隨逐繫縛，所謂能說他之婦女壞威儀事。叵信滅故，則不說他壞威儀事。14)從說他垢復生餘垢隨逐繫縛，所謂愛鬪。說他滅故，愛鬪則滅。15)從愛鬪垢復生餘垢隨逐繫縛，所謂辱人。愛鬪滅故，則不辱人。16)從辱人垢復生餘垢隨逐繫縛，所謂壞亂，能令村舍聚落壞亂。辱人滅故，則不壞亂。
When women trespass where they should not go, no man will trust them [F.112.a] and no man will be fond of them. Another stain that concurs with, and follows from, trespassing where one should not go is that of having intercourse. Once the desire to have intercourse has vanished, another factor will disappear. What is that? Taking pleasure in dispute. When there is no fondness for dispute, another related stain will disappear, which is that of destroying the realm. When there is no fondness for dispute there are no threats to the realm either, and so the realm is not destroyed.
此一切垢上上次第相住持者，一切皆滅。
4.C. -2910 “ ‘When men in various ways develop animosity and seek to hurt one another with weapons, the cause of that is generally women, and not any other cause. Hence, by conquering desire, all the various flaws that successively give rise to one another will also thereby disappear.
如是自體根本繫縛，婦女之心更無有法能令柔軟，唯除佛語。知識口說，從其得聞，彼婦女人如是聞已。如是難捨住處家業，捨而出家。若其不能盡滅諸漏，則能專心持戒修行。初修不殺不盜不婬，不作妄語、不破壞語、不作惡口、不作綺語。一切善修，常數數修，樂修多作。如是婦女身壞命終生於善道，欲界天中。
4.C. -2911 “ ‘The nature of a woman’s mind is such that she will be involved in and consumed by all of these faults. Only by hearing the words of the buddhas from the mouths of spiritual teachers can their minds become gentle, not in any other way. There is no other way that women can become gentle. However, when they do, they give up the household —that which is so difficult to give up —and with faith they go forth from the household to become homeless mendicants. Even if they are incapable of bringing an end to the defilements, they will nevertheless train in discipline by abstaining from killing, stealing, sexual misconduct, lying, harsh words, and divisive talk, giving up all such actions. Women who in this way attend to, cultivate, and increase their discipline will, upon the destruction of their bodies, go to the joyous higher realms and be born among the gods in the Heaven Free from Strife.
若不厭欲，業心自在，生夜摩天山樹具足地處之中，得丈夫身。善能如是持戒不缺。
Those who have not attained the path of freedom from desire for pleasures [F.112.b] but continue to pursue pleasures based on their karmic actions and minds will be born among the gods in Moving in Gatherings within in the Heaven Free from Strife. Once they are born there, they will live in insightful ways by virtue of their sublime practice of discipline.
如是既得彼天身已，則行放逸。放逸行天善業盡故，復墮地獄、餓鬼、畜生，復生如是上上垢惡婦女之身。
4.C. -2912 “ ‘Yet, gods who attain such a life will eventually become careless and act carelessly. Hence, when their karmic actions are exhausted, they will again be born as hell beings, starving spirits, or animals. Alternatively, they may also advance higher and higher among the gods and accomplish the life of a goddess.’
爾時，世尊而說偈言：
欲為妬嫉地，心如電火輪，是貪慢之藏，智者則不信。cf. Dhs.9.83-87
4.C. -2913“At this point, that blessed one included these verses: “ ‘The mind that is grounded in desire, envy, and deceit Is like a waterwheel, a flash of lightning, or burning iron. In the realms of pride, There is nothing whatsoever to rely on.
心體是欲羂，如利刀火等，心如墮嶮岸，難測深於海。
4.C. -2914 “ ‘Everything there is harmful, like weapons or fire. Caught in the noose of form, The minds of oneself and others Are like deep and terrible abysses.
心常緣如網，誑惑於他人，如金剛火燒，亦如毒能殺。
4.C. -2915 “ ‘Straight away, such beings make enemies As their minds are tricked by illusory magic. Then, as the untimely Lord of Death and vajra fire manifest, Time will feel like a mountain.
滿足諸過惡，無量種和集，婦女則無心，少分修持戒。
4.C. -2916 “ ‘Their minds engage in errors That assume so many different forms. 417
以欲勢力故，婦女不持戒，若離欲勢力，於戒則能持。
4.C. -2917 “ ‘If, for even a moment, a woman Develops discipline in her mind, She will be adorned by the light rays Of the sun of the buddhas’ speech.’
牟修樓陀夜摩天王如是為說本生持戒而語之言：汝等男天，如是人中女身持戒，生此天處。本婦女身持戒善業，汝身男生。如是生已，放逸故盡。汝等天眾如是自欺，從今以後，慎勿如是放逸而行。世尊如是已調伏天為作利益。
4.C. -2918 “Musulundha will then proclaim to the gods, ‘Gods, you were born here because of your deeds when you were women in the human realm.’ Thus, he teaches them about the discipline they practiced in other lives. He will then continue: ‘When a woman takes rebirth as a human or a god as the result of her practice of discipline, it would be extremely deluded to let that attainment come to nothing because of carelessness. Therefore —quick, quick —make sure that you are not careless! [F.113.a] This is how the Blessed One instructs the gods with loving concern. ’彼如是等一切正覺、正遍知者四種眷屬。彼眷屬中第二眷屬，婦女姊妹隨順次第，比丘眷屬如彼次第。比丘持戒，第一勝上，善修心意。如是比丘，自他惱亂，見則生畏，於世間中生死之道，則生厭離；其心怖畏一切生死，乃至微少塵許小惡，見則生畏；諦觀察行，無所悕望，第一深心，第一種姓，正行持戒，布施熏心，於四聖諦正念思惟。
” · · · · The Monks · · · ·
4.C. -2919 “ ‘The retinue of the perfectly awakened buddhas is fourfold. In addition to the retinue of sisters, there is also the retinue of monks. As the monks progressively assume their vows, their being becomes suffused with supremely vast virtues. They are wary of encountering suffering, afraid of the journey to other realms, and they become disenchanted by the whole of cyclic existence. They regard even the slightest unwholesomeness as frightening, yet they are undaunted when faced with any task, no matter how big. 418 Their virtues are supremely profound and vast, their minds are attuned to generosity and discipline, and they diligently train in the four truths of noble beings.
幾種比丘？幾種法行？比丘不越四種正法。何等為四？所謂一者不獨道行，是初比丘。何以故？獨行比丘行聚落中，則為輕賤。或復自在，以自在故，則破學句。若於村中、若城等中，人眾之處隨意念行，於餘比丘不生忌難，見多婦女則生疑慮，其心躁擾看彼婦女。俗人見之，則生譏嫌。見他譏嫌，則生瞋忿，如是比丘心中生此第二瞋過。如是比丘瞋欲覆故，心則愚癡。如是出家獨行沙門行於人中，三過增長。是故不應獨行人中，此是一種。
4.C. -2920 “ ‘What are the distinctive features of such monks? There are four things that such monks must refrain from. What are they? A monk must refrain from roaming alone and should not journey without company. Why is that? Because a monk who roams alone through the land will be derided. He might also become lax and will thus transgress the bases of training. In towns, cities, markets, and throughout the countryside he may, for selfish concerns, abandon his vows, for he will not be apprehensive of other monks. When he sees the women of the area, he may ogle them with a restless mind stirred by hope and fear. 419 When the householders and other people of the area see that, they will then deride the monk. When the monk becomes the object of their scorn, he might develop anger, and thus a second flaw will arise in his mind: anger. Swayed by desire and anger, he will become intensely bewildered in his ignorance. [F.113.b] In this way, three flaws will proliferate if a monk roams alone through the land. Therefore, do not roam the land alone. That is one point.
又復第二不越比丘。如是比丘念身而行。此比丘行欲在道行，專念自身，謂如是念：我舉此足，心及心數觀察其足。如是比丘從足至頭，一切身分皆悉觀察。或舉右足或舉左足，常觀此身脈網繫縛，脂骨皮筋繫縛足踝。業風吹行，心則不斷。
4.C. -2921 “ ‘Mindfulness of the body is another point that a monk must avoid transgressing. When a monk is on the road, he should develop mindfulness about all that is contained within his body. For example, when he lifts his foot, his mind and mental states should be employed in a process of thinking and contemplation that allows for an exploration of the entire body, from the feet upward. As he lifts one of his feet, he should notice how the muscles and tendons are all connected. The bones are covered by fat and skin and the joints held together by muscles. The mind, which moves due to the wind of karma, remains attentive.
若舉若下、若舒若屈，足舉則攝，足下則寬。如是脚者，筋網繫縛，大小五指和合為脚，舊爪、新爪合為足趺。觀足趺已，次觀足脛，猶如合汁甘蔗之莖。肉泥封塗，以筋繫縛，骨中孔長，筋纏其外。前因緣生，有毛覆皮。外有毛聚，皮如蠅翅以覆脛外。
He notices how raising his foot to take a step creates contraction, which is then released as the foot is placed on the ground. The legs and feet are nourished by veins that extend into the five toes, upon which grow the nails with their plates and margins. Then he proceeds to examine the knees, which resemble elongated cups to which lumps of flesh are attached, connected by sinew and hollow bones covered in nerves. The body, which is produced by the power of past actions, is enveloped in skin that has pores, thus attracting flies from the outside. The monk will examine each knee, which is wrapped in thick skin.
彼如是脛，一舉一下，如實觀之，經行處行，令身來去。次復觀察此身二髀，筋血脂肉骨等合成。如是觀察，心及心數，業風所吹，是故動行。
4.C. -2922 “ ‘When gradually analyzing the movements of his body as he walks, the monk will examine the knees, thighs, and calves with their lymph, blood, flesh, and bone. As his mind and mental states are moved by the wind of karma, that causes him to walk. [F.114.a]
又復觀察此身二髀，於脛為麁，多有筋肉迭相纏縛。以肉塗上、以肉傅上，血爛為汁，汁脂內滿，唯見外皮，心生愛染。若舉一脚下踏之時，如實觀察，復舉第二。舉第二脚亦如是觀，足舉則攝，著地則寬，或伸或屈。如是次第，堅處孔處一切觀察，欲行欲動，或餘種種皆是風吹。兩脚已上，如有瓶等，中有熟藏，所謂屎尿不淨惡汁。
Moreover, maintaining the notion of the body, he will apply his inquiry from above and all the way down. 420 He will notice how the flesh and the veins are connected and form large lumps of greasy flesh dripping with lymph and filled with blood and fat. Only the mere outer luster is attractive. Examining things in this way, he understands how the leg is a web of veins. When a foot is lifted, he recognizes precisely that. When a leg is bent or stretched, he notices the many fine veins. He discerns how the stomach functions by means of numerous moving and shifting winds, thus serving as the foundation for the production and excretion of feces and urine.
一切所見，不堅不淨。二脚行故，彼瓶隨去，并其所盛一切諸物皆悉隨行。彼於行時，如是如是隨順繫念。又彼比丘於彼上瓶搖動其身，觀察而行，作如是念：我云何行，上身動行？觀大小腸。彼見舉脚，氣共腸動，大腸小腸一切動轉，或從左廂去至右廂，或從右廂去至左廂。如是腸中有風黃冷，屎尿虫滿并腸轉動。
4.C. -2923 “ ‘As he is mindful of his own moving body in accordance with the way things are, he will say to himself, “When I walk, my intestines and colon are in movement. This occurs each time I take a step or draw a breath. In this way my intestines keep moving from side to side.” This is how he observes the movements of his intestines, which are filled with air, gall, mucus, excrement, slime, and worms.
又彼比丘觀察動已，如實觀察彼腸已上。所有生藏筋羂繫縛，下上傍廂脈網纏之，內有爛沫飲食水汁。彼食猶如新吐冷沫，為生藏覆，滿生藏中，第一大臭，上與咽連，筋脈骨持。唯有業風共心心數，相隨持行。
When the monk has observed his intestines, he will expand his examination to include the other bodies he may see. [F.114.b] Thus, he notices how the various intestines function as a web within which tasty food putrefies. The moment he considers this mass, he feels like vomiting. It contains bile, is full of diseases, and produces a terrifying stench. The monk also sees how the throat, eyes, organs, and bones are all merely held together by the wind of karmic action and the grasping of mind and mental states. This is how he examines his body as he walks and when the body otherwise moves.
比丘如是觀察身已，觀身動行。我身上面頰骨、齒骨、髑髏骨等，和合為頭。有二眼塊，并集成頭。眼中脂多，常睫不停。我今觀此婦女之身，筋皮羂縛，如繩纏木。念念生滅，退沒出生。在於聚落城邑等中而行乞食，以養身篋，如養蛇篋。如是養身，不為欲故，非貪飲食、非貪著味。如是比丘如是而行，如是第二精進比丘於法不越。
4.C. -2924 “ ‘The monk then thinks, “My mouth, cheekbones, and skull are all joined together. There are also two sockets for the eyes that can be either closed or opened to the eyeballs. All of these body parts of mine are joined with strings of sinew, just like a wooden marionette doll. In one moment it is born, only to die and transmigrate in the next. That is how it saunters through towns, cities, and markets. I shall not amble around with such passionate fondness for the contents of this assembled body, which is just like the innards of a poisonous snake. I shall not crave for food, and I shall not laugh.” In this way, in terms of moving around, the traveling monk does not transgress the second point.
又彼比丘，村城聚落多人住處，入中乞食。既乞食已，如是觀身，如是一切婦女男子普皆觀察。彼能如是善修習行，勤發精進，欲等離心，不入其心。如是比丘善調伏根，勝而不劣。如是比丘悕望利益，不越法行。
4.C. - 2925 “ ‘When he goes to obtain alms in towns, cities, and villages, he correctly examines his body. Men and women who thus meditate well on the body and engender diligence will harbor no flaws of desire or the like in their hearts. The monk in this way does not transgress the training, even at the cost of his life, [F.115.a] and thus he will not commit any breaches due to desire.
又復第三修行比丘，所謂比丘常修正念。正念比丘心不散亂，是善知識，常有善意、有不亂意。如是比丘，天常隨行，天魔不能與作妨亂。
4.C. - 2926 “ ‘There is also a third point that a monk should not transgress because a monk should practice constant mindfulness. Practicing mindfulness, he should be attentive. A monk who achieves a virtuous and undistracted mind due to the influence of his spiritual teacher will always be followed by the gods, and the gods of the māra class cannot hurt him. 421
云何正念？謂知欲行。心心數法已生、欲生，如是能知不放逸意，應緣不緣一切皆知。心心數法，若善、不善、無記等法，一切皆知，心如是念：我諸善法因緣故生，所謂我當利益安樂乃至涅槃。我今破壞餘不善法，以我善法心心數法生因緣故，則破不善。此不善法若不破壞，令我後時當不利益、當不安樂。如是善法及不善法如實而知，知已思量。如是等法，心意所知，分分觀察。
4.C. -2927 “ ‘How does he practice mindfulness in this way? Having first developed interest, he engages his mind and mental states, thus becoming attentive to what is currently present and what is not. He is then careful and attentive with regard to what has not yet manifested. Based on such observation, the mind and mental states that are either virtuous, unvirtuous, or neutral will manifest. There are also unique conditions that result in virtuous factors that are beneficial and delightful and that culminate in the transcendence of suffering. However, if those factors weaken, certain other unique conditions of the mind and mental states will result in factors that are unvirtuous, disturbed, and unpleasant. In this way, he recognizes the virtuous factors exactly as they are, discerns them, and keeps them in mind. He also analyzes unpleasant factors in this way.
有五種念不味不著，心不分別，先所作者不念不樂。何者五念？謂念眼色。若前境界可愛者來，眼境界色，若近若遠、善色惡色，本曾見來或他用來，種種諸色。
4.C. - 2928 “ ‘The monk does not relish objects due to the fivefold mindfulness, and his mind does not engage in thinking of them. What is the fivefold mindfulness? When experiencing the visual object of an attractive form, the monk does not savor it by first developing notions about it and then seeing it as either near or distant, as pretty or unattractive, as meager [F.115.b] or decayed from previous greatness, or as personally owned or enjoyed by others.
如是比丘見已不味，心不思惟何因緣來。捨彼因緣，如人畏燒，避火不異。如是比丘畏欲火燒，初染之時歡喜愛多，後時苦多。本所味色，心則不念，心不分別，不住於心。
Thereby the monk will not savor any form. He will not examine forms and will relinquish them, even those that arise due to circumstance. Just as people may avoid fire due to fear of being burned, the monk is afraid of craving desire, and thus he does not reminisce about forms that are associated with lustful desire and that culminate in suffering. He does not think of them and does not let his mind be preoccupied by them.
自本愛色，今不復念亦不分別，亦於他身憎愛之色，心則不念，不念於他。他所念色，心亦不求。如是自身或弟子等，自他俱遮，令不味著，不生隨喜，令住正道。如是比丘名為清淨，正念不貪，於不染法，相應正行。如是比丘眼不著色。
In this way, he does not concern himself with the many different past enjoyments of himself or others. He does not pursue them, and if his companions or followers indulge in such experiences, he will attempt to stop them. He will not condone what they do but instead seek to establish them on the path. Such an unwavering monk does not hanker or yearn for pleasures but practices mindfulness and is free from afflictive factors. As he maintains his commitments, his eye consciousness will not be carried away by its experience of forms.
又復比丘第二念者，謂念耳聲。如是比丘正念觀察，若耳所聞極可愛聲，若歌若舞、打鼓拍手戲樂等聲。曾所聞者，不念不味，心不樂著亦不分別何因緣聞。捨彼因緣，如畏燒者捨火不異。如是比丘捨離彼聲，或遮他人或自兄弟所聞之聲，一切皆遮令住善道，心不隨喜。如是比丘，自他利益，不貪音聲。以勝念故，於聲不著。是名比丘第二正念，如是比丘耳不著聲。
4.C. -2929 “ ‘Likewise, due to the second type of mindfulness, he will not reminisce about past enjoyments of delightful songs, music, laughter, games, or pleasures. He will not pay them any attention and will not conceive of them. All those innumerable events that occurred due to conditions he will abandon due to such conditions. Just as some people will completely stay away from a fire due to the condition of its burning, the monk will stay away from such factors due to such conditions. [F.116.a] Similarly, if his followers or companions indulge their ear consciousness in the experience of sound, he will not condone it but establish them on the path. A monk who thus practices supremely virtuous actions is not impressed by pleasures and is not swayed by the yearning for sound. He is not carried away by sound. A monk thus endowed with the second kind of mindfulness musters diligence. He conscientiously accustoms himself to the discipline of pure conduct.
又復比丘第三念者，謂發精進。正意寂靜，梵行持戒，如是比丘不念不味，意不生念。若本用香、若復熏香，若香若臭、若淨不淨、若遠若近，一切不念，於香無心何因緣來，捨彼因緣。若是他人、若自弟子，若鼻嗅香生味著者，如是比丘則便遮之，心不隨喜。
4.C. -2930 “ ‘Moreover, the monk does not cultivate, relish, or mentally register any past experiences of smell. He does not think of smells, whether they be fragrant, repulsive, inferior, superior, or close by. He does not let his mind focus on them. He relinquishes those that, due to conditions, have become inner factors. Moreover, he seeks to make his followers or companions disengage from the experience of smells by their olfactory consciousness, as well as from the mental preoccupation with such experiences. From the very beginning, he seeks to stop such activities and he does not condone them.
自行善業亦令他人住於善法，心常善念，正行不貪，鼻不貪香。如是比丘得名除垢，善修持戒，心生善念。
In this way, the monk makes both himself and others engage in virtuous practices, he is endowed with virtuous qualities, and he abides by mindfulness in a way that is conscientious and free from attachment. His consciousness will not be carried away by hankering for olfactory experiences.
又復比丘第四念者，先曾所得可愛諸味，若愛不愛、若久時味、若近時味，不念彼味，不味彼味，心不分別何因緣來。捨彼因緣，如畏燒者捨火不異。
Such a monk purifies unwholesome factors, adheres to excellent discipline, and abides by mindfulness. He does not let his mindfulness dwell on past experiences. He does not seek to relive pleasant events, whether they took place long ago or just recently, and he does not think of them. Those that occur due to conditions he will abandon as if they were fire. [F.116.b]
若於他人或自弟子，若貪著味，如是比丘則便遮之，心不隨喜。此名比丘不貪著味，善念正行，捨離諸惡，修行善戒，自他利益。
4.C. -2931 “ ‘Moreover, if his followers or companions become swayed by the experience of taste and are carried away by yearning for it, he will not rejoice in that, and he will try to stop them. Such a monk who is without attachment, abides by mindfulness, possesses alertness, vanquishes what is unwholesome, and is endowed with virtuous discipline is known to be someone who benefits both himself and others.
又復比丘第五念者。曾所得觸，先已觸來，彼觸染樂軟滑生垢。於彼欲法，不染不味，心不分別何因緣來。捨彼因緣，如畏燒者捨火不異。若他人身貪觸染著，不生隨喜，善觀觸法。此名比丘離觸清淨，名善持戒，修行善法，得名善住，次第乃至到於涅槃。
4.C. -2932 “ ‘Likewise, such a monk does not train in unwholesome discipline and does not touch anything that, if touched, would disturb his equipoise. Because the pleasures such things provide are afflictive, he does not relish the qualities of things that are thick, hard, or solid. He does not think about them and those that arise due to conditions he abandons like fire. He also encourages others to do the same. He does not rejoice if someone is carried away by craving for bodily textures. Such a monk, who has relinquished taste and touch, is alert, possesses pure discipline, practices pure conduct, and abides by virtuous qualities, is known as one who is destined for the transcendence of suffering.
又彼比丘復有五念應當修行。何等為五？一、念時節；二、念少年；三、念生死；四、念具足亡失散壞；五、念涅槃，欲到涅槃。
4.C. -2933 “ ‘There is also another fivefold practice of mindfulness that a monk must constantly engage in and keep in mind. Which is that practice? It is mindfulness of time, age, the transcendence of suffering, going, and staying.
1.如是比丘，云何念時？謂彼比丘常一切時繫念修行，不迷境界，不為境界之所破壞，不失不散。比丘不念此晝此夜，如是時節不念不知。
How should a monk practice mindfulness of time? In this regard, a monk cultivates constant mindfulness of the body such that he becomes undeluded and is not overcome by objects. He does not let his practice deteriorate. Monks must understand that they should recognize virtuous factors throughout the day and night. Without falling asleep, they will thus become endowed with the so-called diligence regarding breathing.
於覺悟時，出息入息與意相應，常不離意。如出入息，乃至一念皆決定知：出入二息在我腹內，是故我腹若起若減。以二息故，我陰入界而得存立。諸有為法一念不住，陰界入等出於暖氣。此共氣生，共氣俱滅，破壞爛盡，復於後時因緣異生，氣共生滅，一念不住。彼念比丘如是念時，繫念相應。
They think, “The exhalation and inhalation of the breath are momentary and experienced due to conditions. [F.117.a] When the chest is first empty and then expands, the abdomen likewise grows. This momentary process continues due to the elements and sense sources —this conditioned process occurs as the elements, aggregates, and sense sources come together. The winds that are associated with the closing and opening of the eyes, as well as the breath, are all conditioned phenomena. They all diminish, disintegrate, and end. The very moment that happens, other conditions produce new occurrences, and thus in each moment an ongoing process of breathing takes place.” In this way, the monk is mindful of time, engaging his mind in liberating activities so as to achieve discernment.
比丘如是自觀此身界陰入等和合聚集，一念不住，唯有苦惱。一切身分，非有作者、非有受者，迭相因緣，平等共生。如是身者，念念流轉，於念念中，生死老退諸行聚集。
4.C. -2934 “ ‘This body, which is a gathering of elements and sense sources, is harmed momentarily from within; it is empty and contains no agent or anyone who feels. This body is created due to a mutual relationship of causes and conditions. From moment to moment, it is born and dies. It is nothing but an aggregate of aging, death, transmigration, and rebirth. Such are all the aggregates of cyclic existence.
如是比丘修行不空。如是修行念時比丘，以念時故，決定必得四種清淨，一心清淨。心清淨故，面色清淨，善業清淨，未來利益，次第乃至到於涅槃。或復他人見其持戒，彼檀越主第一歡喜，生清淨心。如是四種持戒比丘，如是實義，思惟清淨，如是一切普清淨故，則得安眠，臥見善夢，隨順於法。
4.C. -2935 “ ‘The monk who meditates in this way ensures that these moments of time are not fruitless. Endowed with fourfold purity, his mind is pure, and so is his complexion. Moreover, his virtuous and unvirtuous actions become clear. When donors and benefactors examine the discipline of such a monk, who does what is beneficial beyond this world and is headed for the transcendence of suffering, they will feel enraptured, and thus their minds will become pleased. [F.117.b] A monk who is disciplined and supremely virtuous and who engages with the true meaning will be pure in this fourfold way. With such a mind that is pure in all regards, his sleep will be happy, and as he sleeps, he will be in possession of the Dharma and have excellent dreams that are related to the Dharma.
彼常如是不放逸行，不放逸故得七種法。何等為七？1)一法無礙，思惟善法，2)彼善業者，心則歡喜，歡喜增長。3)歡喜因緣，身則肥盛。身肥盛故，名色二法迭互因緣；此因緣故，身則肥盛，身無病患。4)身之與心迭互相依，則善聰明。5)言聰明者，念本作業，如是念故，聰明增長。6)念善法故，如是增長。既思惟已，樂亦增長；7)樂增長故，力亦增長。如是增長七種法故，夜則安眠；夜安眠故，修身修心。比丘如是念於夜時。
4.C. - 2936 “ ‘Without becoming infatuated, he will be careful, and thereby seven factors will increase. What are the seven? (1) He will attain Dharma acumen that discerns virtuous factors. (2) He will also attain joy in practicing virtuous activity, and this joy will greatly increase. (3) As his joy grows, there relationships between name and form 422 will bring further well-being. Such increasing and expanding causal factors will keep his body free from disease. (4) Due to the relationships between body and mind he will then develop excellent happiness and thus perspicacity. (5) With the attainment of perspicacity comes the ability to remember the virtuous factors he produced earlier, and thus his perspicacity will further increase. (6) Also, his continuous mindfulness of virtuous factors will increase. As he recollects virtuous factors, the happiness that is associated with that will increase. (7) With the increase in happiness comes an increase in power. As these seven factors grow, he will spend the night happily, and even while he sleeps he will be cultivating both his body and his mind.
云何比丘念於晝時？如是比丘念眼開合：我念眼合，時節已過，則念已過。如是時節共心心數，相與俱滅，皆悉散壞。如是時節次第失滅，或滅或生，於出息頃，命已盡滅。我今老時次第欲到，我少已盡。欲到餘有，漸次決定欲到死時。我一切命當失不久，一切方便不可得離。一切眾生無因緣怨，欲來壞命。譬如燃燈，火食蘇油，念念盡滅。如是如是，老死之火，燒命蘇油，念念盡滅。如是繫念，知無常已，勤修善法。
4.C. -2937 “ ‘In this way also he will be mindful of time. How may a monk be truly mindful of time during the day and night? Monks, such a monk knows when he closes and opens an eye. In the moment of closing the eye, the monk thus understands that the attainment of a timespan and the accompanying elements of mind and mental states will all soon disintegrate and decay. Is time also something that gradually ceases and arises? [F.118.a] Whoever has been born is subject to the expiration of life. That is to say, youth is depleted by aging. There is no one alive who is able to turn back the Lord of Death, the one who slays all living beings. He descends extremely swiftly and abruptly, and that marks the end of one’s life. Yet the karmic imprints for life are activated extremely quickly, and thus there is no cause for tears. For example, the fire that makes a lamp burn also consumes its oil. In the same way, all the factors of clinging consume the oil of life. Think of this, monks, and pursue what is definitively good!
此之內法如是速疾，念念無常，念念盡滅，誑生貪者，念念盡壞。如此內法，外亦如是，一切世間有為之法，速疾無常，念念盡滅。如是山河城邑聚落、藥草園林、一切人中、一切天中，必當失壞。如是園林蓮花河池，以一切天放逸而行，先已曾失，今失當失。彼為放逸之所壞故，墮於地獄、餓鬼、畜生，自業成熟。
4.C. -2938 “ ‘Just as inner entities are brought to exhaustion by four destructive factors, so outer conditioned entities are likewise demolished by those four. This applies to mountains, forests, rivers, cities, towns, markets, flatlands, and parks where people gather. This is also how the divine worlds disintegrate and disappear. As the gods enjoy themselves carelessly in their forests, parks, pools, and groves, they are utterly destroyed. As they disappear, they are instead reborn among hell beings, starving spirits, and animals.
如是，比丘！此如是等一切世間無量動轉，破壞無常。不亂其意，乃至一念意常不亂，堅固憶念，正念不亂，一心諦觀正意不亂。又彼比丘正念彼時：我如是威儀、如是正行：此時應起。此時行禪。如是時中親近尊者。此時我食。此時著衣。此時我去到檀越家，為其說法。我於此時離檀越家，如是行去。如是比丘念知行時。
4.C. -2939 “ ‘Without distraction, the monk will look at the way these beings of the world all experience their own karmic actions and thus are unable to remain. With a concentrated mind and stable and undistracted mindfulness, he regards reality. As he thus gains understanding, he is, at that very time, also endowed with mindfulness and alertness. Whatever that monk does, he will think, “Now it is time to perform my duties, 423 [F.118.b] abide by my vows, and purify stains. Now it is time to excel in concentration. Now it is time to overcome violations. Now it is time to attend to the teacher. Now it is time for my meal. Now it is time to gather my Dharma robes and sweep. Now it is time to go before benefactors and donors and teach the Dharma. Now it is time to go outside.” Such a monk is constantly mindful of time. This is how a monk comes to be mindful of time.
2.云何比丘念於少年？謂此比丘念於自身，乃至在胞胎中之時，念如是少。次第相續，如是少身念念不停，謂歌羅邏，次安浮陀，次肉團時，次身分時，次嬰孩時，次童子時，次中年時，次老年時。如是法體念念不停，少身次第。
4.C. -2940 “ ‘What is then mindfulness of the life stages? Monks, such a monk recollects everything, from the womb on through the various stages of life. Each stage in his physical development is momentary. This goes for the oval shape, the oblong, the hardened, the round, the lumpy, the development of major and minor body parts, 424 infancy, youth, adulthood, becoming aged, and so forth. The physical stages of development pass extremely quickly and they never stay the same. In this way, he observes the momentary character of the body.
此念念時，愚癡凡夫不覺不知，放逸破壞，疑水所漂在愛河中。如是漂已，復墮餘處同業眾中，業鎖繫縛，相續流轉，復生餘處。又自業行，於自身心，隨順繫縛，母精血中作安浮陀。次肉團時，次第開張，身分具足。人道中生，嬰孩童子、少年中年及老年時，次第至死。
4.C. -2941 “ ‘Childish ordinary people are destroyed by carelessness. They are caught in the snare of thought and carried away by the river of existence. Yet, without any awareness, they die and pass from one form of life into some other mode of existence, pulled along by the tight noose of their karmic actions. Birth as a human being occurs based on one’s karmic actions, and thus one’s mental and physical continua go through the stages of the oval shape, the oblong, the hardened, the round, the lumpy, and the development of major and minor body parts. Next follow the progressive stages of infancy, [F.119.a] youth, and adulthood, always terminating in death.
如是一人如是展轉，一切欲界、一切道中各各差別，皆以業風吹彼眾生，從少年等，次第而得。如是自業如是差別。如是比丘念於少年。
4.C. -2942 “ ‘This is not the fate of just one person, but of everyone in the realm of desire. Their bodies are formed due to the relationships of their past karmic actions, and the karmic actions, which accompany the body, create all the different stages of development. This is the situation for all beings. This is what is meant by a monk who is mindful of life stages.
3.又復比丘第三念者，精勤修行必定當得。念於何法？所謂生死。若晝若夜恒常修行，一切眾生乃至終盡，有命皆死。三界眾生，一切無常生死之法，有為衰惱，恩愛別離。天中退已，墮於地獄。地獄中出，生於天上。若人中死，生於地獄、餓鬼、畜生及天人中。餓鬼中死，生於地獄、餓鬼、畜生、人、天之中。如是下上傍廂生死業風所吹，旋轉而行，自業成就，流轉在於生死海中。
4.C. -2943 “ ‘There is also a third kind of mindfulness that a monk should observe, cultivate, and perfect. What is that? Mindfulness of death, transmigration, and rebirth. On this he should meditate even during the night. All sentient beings in the end will die. Those who are alive will become the dead. All beings in the three realms are subject to impermanence, arising, and ceasing. They are subject to harm and, though gathered, they must eventually part. When they pass away from the god realm, they transmigrate and take birth in the hells. When they pass away and transmigrate from one hell realm, they may be born in another. When they pass away and transmigrate from the hells, they may be born as gods. When humans die, they take birth as hell beings, starving spirits, animals, gods, or humans. When starving spirits die, they take birth as hell beings, starving spirits, animals, gods, or humans. In this way —below, in front, and above —the winds of karmic action keep sentient beings churning through the realms of cyclic existence. Thus they wander, experiencing their individual shares of karmic action. They circle throughout the great ocean of cyclic existence.
如是比丘若晝若夜修生死念，如是修已，彼若念慢，常令人迷，樂於虛妄。以正念故，此慢或薄或皆盡滅。第一勝念，謂念生退，是故欲入涅槃城者，修行此念。何以故？以我慢故，心常虛妄，顛倒求常，在生死中流轉常行。愛羂縛故，於彼常處，則不可得。
4.C. -2944 “ ‘Whether morning or evening, day or night, the monk practices single-pointedly the development of mindfulness of death, transmigration, and rebirth. In this way, his excitement and intense passion for being alive —all those misconceptions —will either diminish or entirely disappear. [F.119.b] This mindfulness of death, transmigration, and rebirth is supreme mindfulness. Therefore, those wishing to enter the city of the transcendence of suffering should practice such mindfulness and bear it in mind. If for some reason these beings are not mindful, 425 it is pointless for them to pursue the eternal stage. How could those who drift through cyclic existence, tied by the shackles of craving, possibly attain the stage of eternity?’
爾時，世尊而說偈言：
得脫於愛畏，無有諸悕望，勇健離疑者，則能得常處。cf. Dhs.9.83
4.C. -2945 “At that point, he teaches these verses: “ ‘Liberated from the terrors of existence And without attachment to anything, Those who desire nothing Abide within suffering’s transcendence.
若沒於有水，心常喜樂欲，彼人心虛妄，何能得常處？
4.C. -2946 “ ‘Those who sink into the faults of existence With fondness for austerities May wear out their minds, But could they ever reach peace?
若人虛妄心，境界中喜樂，彼人迷法道，則生地獄中。
4.C. -2947 “ ‘Those whose minds are in delusion And whose bodies are busily engaged Lose the path of Dharma And take birth in hell.
放逸妨亂心，不能真實見，放逸猶如火，是故應捨離。cf. Dhs.6.143-146
4.C. -2948 “ ‘With a mind disturbed by carelessness, One fails to see reality. Carelessness is like a fire. Therefore, strive to give it up entirely!
放逸故能失，一切善法藏，盡一切方便，不見八分道。
4.C. -2949 “ ‘Devastated by their carelessness, Beings are born in the realms of karmic action. In this way, they fail to see any Of the goodness of the eightfold path.
十法皆失壞，樂於放逸毒，亦以放逸故，四禪盡皆失。
4.C. -2950 “ ‘Those who carelessly indulge in objects Forsake the ten practices. Always lost in carelessness,They fail completely in meditation.
放逸縛眾生，能縛而非色，常處則是樂，離放逸則得。cf. Dhs.6.146
4.C. -2951 “ ‘Carelessness is the greatest of chains, Binding all beings. With respect to any stage of happiness, It is always said to result from carefulness.
若人意不迷，常畏於生死，彼則脫惡道，得安隱寂靜。
4.C. -2952 “ ‘Those who become free from ignorance Due to the teaching of the terrors of existence Are free from the horrors of the lower realms, And thus, as is taught, they abide within highest peace. [F.120.a]
如是修行，念生退念。如是修行生死念已，則常不迷。彼觀世間一切有為生退法已，厭離生死，種種觀已，觀生死苦有無量種。此無量種世間眾生一切放逸，隨何等時捨離放逸，能一切時觀察無常、觀察盡滅，見盡滅已，觀察佛念。如是之人則能盡苦。
4.C. -2953 “ ‘In this way the monk will cultivate mindfulness of death, transmigration, and birth. By cultivating that he will feel constant joy. Seeing death, transmigration, and birth with respect to conditioned entities, he contemplates the many sufferings of cyclic existence. Genuinely relinquishing the types of carelessness that give rise to worldly existence, the monk constantly observes impermanence and abides by it. That intelligent monk who observes exhaustion and establishment is mindful and attentive and possesses the power to break free from suffering.
4.又復比丘第四念者，所謂修行一切具足悉皆失壞，念彼具足一切失壞。此念比丘不樂利養，不貪檀越往返來去，亦不樂見王、若大臣。若見王者，不生樂心，愛不能妨。又於晝夜不生分別。
4.C. -2954 “ ‘A monk also practices a fourth type of mindfulness, for he also brings to mind prosperity and decline. Mindful of prosperity and decline, the monk will contemplate prosperity and decline, and he will have no fondness for wealth or respect. He will not associate with donors or benefactors out of desire. When he sees kings or royal ministers, and when he sees their pleasures, he does not apprehend any of that as delightful. He is not bound by craving. He does not think of pleasures during the day, nor does he do so at night. Nor does he appropriate for himself any other type of wealth that he investigates.
於他具足若臥具等，心不分別，不生悕求以為己物。如是見已，不生嫉妬，心如是念：如是眾生決定死亡，一切具足必定失壞。如是如是具足增長，如是如是愛亦增長。又復如是具足失故，悕望更得，有無量種無量分別，心生苦惱。彼苦惱者不可譬喻。
4.C. -2955 “ ‘He also regards others with an impartial attitude. He accustoms his mind to the thought that ultimately all beings are destined to decline, because all prosperity will end in decline. The greater and more exquisite the prosperity, the more powerful craving becomes. Then, as decline sets in, one will, at the future time of loss, [F.120.b] meet with a great variety of mental suffering because of one’s attachments. It is not easy to find an example to illustrate such suffering.
如是比丘如是觀見具足失壞，既觀見已，則於後時不悕天王，況復人王、若轉輪王。何以故？見無量種失壞苦故。若王大臣或大長者、剎利大姓種種具足，更有大力能破壞之，種種具足一切皆失，
4.C. -2956 “ ‘As the monk properly examines prosperity and decline, he does not even wish for the pleasures of the king of the gods. Therefore, how could he have any wish for the pleasures of human kings or universal monarchs, since he sees them all as various types of the suffering of decline? Any amount of achievements attained by other powerful beings —whether kings, ministers, householders, or nobility —will eventually decline, either all at once or repeatedly.
妻子奴婢、客等捨離。失財物故，得大衰惱；他強勝故，則為劣減。四出巷中處處而行，手足壞裂，脣乾衣破，飢渴羸瘦，身體枯燥，從城至城、從村至村、從山至山、從邊地處至邊地處，受如是等無量種苦；比丘如是既觀察已，復更思惟，墮於無量嶮岸惡處，於生死處生厭離心。
They must all part from their sons, male servants, female servants, staff, and laborers. As they fall into decline, they will become terrorized by others. When that happens, they will be found at the roadside or at intersections, with broken arms and legs, dripping with blood, in tatters, starving and thirsting. Desperately, they must migrate from city to city, town to town, mountain to mountain, valley to valley, undergoing unbearable, endless pain. As the monk sees how this will be their experience, and as he keeps that in mind, he becomes weary of cyclic existence, the abyss of objects.
如是比丘復見人中種種具足一切失壞，如是見故，如是比知思惟天處，若此人中如是無量多種怖畏，不得自在，刀賊水火王種衰惱，財寶具足富樂失壞，何況復於離肉骨污天樂處生。有天花鬘在頭莊嚴，無量百千天眾圍繞，多有無量諸天女眾遊戲歌舞，喜笑受樂。
4.C. -2957 “ ‘As the monk comes in this way to regard human prosperity as decline, he will also reflect on the state of the gods. He has noticed how humans suffer decline due to coming under the control of others, [F.121.a] or due to fire, water, robbers, thieves, or emissaries of the king. Their pains and terrors are numerous beyond description. The gods, on the other hand, have bodies without flesh, bones, and lymph, and they experience exquisite heavenly pleasures. Draped with lotus garlands of divine substance, they are surrounded by many thousands of other gods. In the midst of goddesses with indescribable qualities, they enjoy the pleasures of excitement, grace, and jest.
在天園林蓮花水池、山峯則有七寶光明，聚集樂行五樂音聲，種種天歌，七寶間雜堂殿光明，常一切時，身無量種勝勝妙事，不可譬喻。天境界中受樂成就，迭互相愛，無有鬪諍，隨所須念一切皆得，五樂音聲心受快樂。
Their divine parks, pools, and mountain summits are ablaze with brilliant jewels, and the music of the five types of instruments resounds continuously as they joyfully gallivant around. Within mansions made of the seven precious substances, these resplendent beings constantly indulge in a rich variety of indescribably delightful, pleasurable objects. They never harm one another, nor do they get into fights or disputes. Whatever the gods may wish for will manifest right then and there, simply by thinking of it, and thus, to the continuous music of the five types of instruments, their minds are constantly happy.
若如是樂具足失壞，則得苦惱。以業盡故，復墮地獄、餓鬼、畜生。臨欲墮時，如是生處次第無隔，已於久來無量種作，皆得苦惱，復生異處，種種苦惱。如是彼天若生地獄，彼地獄中大力熾火周匝燒身，甚為飢渴，不可譬喻受大苦惱。作地獄業，作業道已，見於自身墮活、黑繩、合、喚、大喚、熱、大熱等如是七種大地獄中，唯除阿鼻最大地獄。資生離別，生大苦惱，見苦惱事，彼苦惱事不可得說。如是比丘常一切時，晝夜修行，如是正念。
4.C. -2958 “ ‘Yet, even these gods face the pains of decline. Once their karmic actions are exhausted, they again fall into the realms of hell beings, starving spirits, and animals. They are all headed for such lives. Their previous acts will cause them to die and transmigrate into numerous, utterly different forms of life. When born in the hells, the former god will be ablaze in ferocious flames. Tormented by indescribably intense hunger and thirst, he will be born into the hells of Reviving, Black Line, Crushing, Howling, [F.121.b] Great Howling, Heat, or Intense Heat. In accordance with his previous karmic actions, he may descend into any of the eight hells, except Ultimate Torment. At that time, he will witness the great suffering of loss, and thus suffering will suffuse his body and mind. This is not even easy to talk about. Such is the mindfulness that the monk will cultivate again and again, throughout day and night.
又復比丘念彼如是財物具足資生失壞，修行此念，念天人中有如是事，自餘三道則無財物資生之具，何得有失？所謂地獄、餓鬼、畜生，人中少有相似樂受，非是自在。
4.C. -2959 “ ‘The monk thus persists in his mindfulness of the consequences of divine and human prosperity, seeing all of the three realms as nothing but decline. Is there any satisfactory prosperity to be found by hell beings, starving spirits, or animals? In the case of gods and humans, it may be possible to speak of a bit of happiness. Yet, like straying into a woven net, 426 all their prosperity only sets them up for unavoidable decline.
於彼人處，則有五種具足失壞。何等為五？謂眼於色，若愛若樂，見則悕求，悕求味著，為樂攝取。如此顛倒不利益者，則不愛樂，見不淨色，彼於色中心則惡之，是故無樂。如是具足與彼失壞，同一根本。
4.C. -2960 “ ‘There are five types of prosperity and decline that pertain to humans. What are they? First, when humans see forms that are delightful, agreeable, and attractive they look at them with craving. They relish what they see, wish for it, and feel happy. On the other hand, when they see something that is unhelpful, disagreeable, or unattractive, they lose their fondness and instead feel displeasure. This is how prosperity and decline apply to a single faculty.
又彼比丘隨順繫念具足失壞，何者具足？云何失壞？謂耳聞聲，耳聞聲已，隨順彼聲，愛樂相應，心生歡喜，如是具足。又所聞聲有異因緣，所謂四大。於四大聲，心不愛樂，不生歡喜，與心相違，不利益心，是名失壞。
4.C. -2961 “ ‘Another way that a monk considers the relationship between decline and prosperity is as follows. When one hears sounds that are delightful, agreeable, appealing, attractive, or enrapturing, such that the mind becomes captivated, then that is a form of prosperity. However, when due to other circumstances the sounds [F.122.a] become undesirable, unappealing, or repulsive, a state of mental displeasure follows. Such unpleasantness and discomfort are a form of decline.
又彼比丘聞好花香、和合末香、種種雜香，聞嗅香等種種諸香，順心受樂。彼香因緣，則生樂心，能令欲發。又彼比丘繫念思惟彼念香者，思惟彼人鼻嗅諸香。彼一一香有無量種，所謂爛臭與心違逆，聞糞屎等無量臭氣，心不喜樂。彼人如是，此物失壞。
4.C. -2962 “ ‘Likewise, the monk may experience the scents of a bouquet of flowers, perfumed powders, or other such enjoyable fragrances. At such times, his enjoyable feeling will be accompanied by mental pleasure. Yet the monk will still adhere to his training in maintaining a very stable mindfulness. On the other hand, when people register various kinds of unpleasant stenches — rotten, revolting, foul —those smells will be accompanied by mental unhappiness, and that is therefore a type of decline.
又彼比丘專心繫念，復有異種，世間之中具足失壞。云何繫念？於人世間舌味愛樂，順心喜樂，食味易消，消已則適，得命色力、樂、辯才等，心生喜樂。若復餘味不可愛樂，違心不樂，食之難消，心則不適，於命色力、安樂、辯才資用則微，唯生苦惱。彼人如是，此物失壞。
4.C. -2963 “ ‘There are also other ways that such a monk may keep mindful of prosperity and decline in the human world. For instance, he will consider how those in the human world taste with their tongues. When a taste is appealing and agreeable, it is satisfying, and thus an enjoyable ripening takes place. When in this way many kinds of empowering, colorful, and delightful tastes are registered, there will be mental happiness. That is an instance of prosperity.
又彼比丘復念身觸可愛可樂，寒時得溫，熱時得涼，順心生樂。人世間中如是具足。若異因緣，復令身觸不愛不樂，心不生樂，熱時不涼，寒時不溫，違心受苦，不喜不樂，唯生苦惱。世間人中，如是五種具足失壞。比丘如是若晝若夜繫念修行。
4.C. -2964 “ ‘Likewise, in terms of registering sensations with his body, the monk may, for example, consider the pleasant sensation of warmth when one is feeling cold. At such a time, he will connect that experience with mindfulness of decline. This also applies to being cooled off when one is hot —those are forms of prosperity in the human world. On the other hand,different causes and conditions will give rise to an unpleasant bodily sensation [F.122.b] and thus the enjoyment may cease due to different objects.
