Chinese
为知灭。若能如是观、若能如是求，名为知道。 “复次，善男子！随所随所法上心著名为苦。何以故？善男子！如来常说：随所心著名为苦，随所心着处不实。是故，从心着生集，名为集；苦不着心苦，名为灭。以何等智不着彼智，名为知道。 “善男子！我今依实谛智能说，诸菩萨若一劫及无量劫说而不可得尽。” 说此实谛智时，六万菩萨依实谛熏修智得不退转地，虚空中无量百千天女于诸法中远尘离垢得法眼净。 佛说法集经卷第三 大正藏第 17 册 No. 0761 佛说法集经 佛说法集经卷第四 元魏天竺三藏菩提流支译 尔时，奋迅慧菩萨语无所发菩萨言：“善男子！何者是菩萨摩诃萨心念处智？何者是念？云何心念处？” 尔时，无所发菩萨摩诃萨语奋迅慧菩萨言：“善男子！菩萨摩诃萨已于一切法中无生智，为心念处智，以无生智为最胜。诸菩萨彼无生智以无生智业得名一切处不乱、一切处直、一切处不动，如大海水不可量，一切声闻、辟支佛无能知。以何等心念能闻持一切诸佛如来所说法而不散失？是菩萨心念处诸佛如来现前知，此是如是菩萨心念处。 “彼菩萨心念处有十种处。何等为十？所谓身念处、受念处、心念处、 现代汉语译本 ‘为知灭。若能这样观察、若能这样寻求，就叫做知道。’ ‘再者，善男子！无论在什么法上，只要心有所执着，就叫做苦。为什么呢？善男子！如来常说：只要心有所执着，就叫做苦，心所执着的地方都不是真实的。因此，从心执着产生聚集，叫做集；苦不执着于心，就叫做灭。用什么样的智慧不执着于那些智慧，就叫做知道。’ ‘善男子！我现在依靠真实的谛智才能说，诸位菩萨即使花费一劫乃至无量劫的时间来说，也无法完全说完。’ 当宣说这真实谛智时，六万菩萨依靠真实谛的熏修，获得了不退转地，虚空中无数百千天女在各种法中远离尘垢，获得了法眼清净。 《佛说法集经》卷第三 大正藏第 17 册 No. 0761 《佛说法集经》 《佛说法集经》卷第四 元魏天竺三藏菩提流支译 当时，奋迅慧菩萨（Vigatakrodha Bodhisattva）对无所发菩萨（Anupalabdhi Bodhisattva）说：‘善男子！什么是菩萨摩诃萨的心念处智？什么是念？什么是心念处？’ 当时，无所发菩萨摩诃萨对奋迅慧菩萨说：‘善男子！菩萨摩诃萨已经在一切法中证得无生智，这就是心念处智，以无生智为最殊胜。诸位菩萨凭借这无生智的业力，被称为在一切处都不混乱、一切处都正直、一切处都不动摇，如同大海水一样不可测量，一切声闻、辟支佛都无法知晓。用什么样的心念能够听闻并保持一切诸佛如来所说的法而不散失呢？这就是菩萨的心念处，诸佛如来现前知晓，这就是这样的菩萨心念处。 ‘那位菩萨的心念处有十种处所。哪十种呢？就是身念处、受念处、心念处、’
English
English version 'Whence knowledge ceases. If one can thus observe, if one can thus seek, it is called knowing.' 'Furthermore, good son! To attach the mind to any dharma whatsoever is called suffering. Why? Good son! The Tathagata (如来) always says: To attach the mind to anything is called suffering, and where the mind is attached is not real. Therefore, from attachment of the mind arises accumulation, which is called accumulation; when suffering does not attach to the mind, it is called cessation. With what kind of wisdom does one not attach to that wisdom, which is called knowing.' 'Good son! I can now speak based on true wisdom, but even if all the Bodhisattvas (菩萨) were to speak for one kalpa (劫) or countless kalpas, they could not exhaust it.' When this true wisdom was spoken, sixty thousand Bodhisattvas, relying on the cultivation of true wisdom, attained the ground of non-retrogression, and countless hundreds of thousands of heavenly maidens in the empty sky, far from dust and defilement in all dharmas, attained the pure Dharma eye. The Buddha's Collection of Dharma Discourses, Volume 3 Taisho Tripitaka Volume 17, No. 0761, The Buddha's Collection of Dharma Discourses The Buddha's Collection of Dharma Discourses, Volume 4 Translated by Tripitaka Bodhiruci (菩提流支) of Yuan Wei (元魏) from India At that time, Vigatakrodha Bodhisattva (奋迅慧菩萨) said to Anupalabdhi Bodhisattva (无所发菩萨): 'Good son! What is the wisdom of the Bodhisattva-Mahasattva's (菩萨摩诃萨) mindfulness of mind? What is mindfulness? What is mindfulness of mind?' At that time, Anupalabdhi Bodhisattva-Mahasattva said to Vigatakrodha Bodhisattva: 'Good son! The Bodhisattva-Mahasattva has already attained the wisdom of non-origination in all dharmas, which is the wisdom of mindfulness of mind, with the wisdom of non-origination being the most supreme. These Bodhisattvas, through the karma of this wisdom of non-origination, are called undisturbed in all places, upright in all places, and unmoving in all places, like the immeasurable ocean water, which all Sravakas (声闻) and Pratyekabuddhas (辟支佛) cannot know. With what kind of mindfulness can one hear and retain all the dharmas spoken by all the Buddhas-Tathagatas (诸佛如来) without losing them? This is the Bodhisattva's mindfulness of mind, which all the Buddhas-Tathagatas know directly, this is such a Bodhisattva's mindfulness of mind.' 'That Bodhisattva's mindfulness of mind has ten places. What are the ten? They are mindfulness of body, mindfulness of feeling, mindfulness of mind,' --------------------------------------------------------------------------------
Chinese
法念处、念佛念处、念法、念僧、念戒、念舍、念天心念处，是名十种念处。 “善男子！何者是菩萨身念处？菩萨如是安心：‘此身来不从本际、去不至后际，不住本际、未来际，唯从虚妄分别心而生，无作者、无寿者，无前、中、后际，不住、无根本，无教者、无取者，而但以客尘言语而说若身体形状、若质、若入。’若如是观身，此身不坚固，唯是父母赤白和合不净而生，臭秽以为体，贪、瞋、痴怖以为贼乱、破坏、不住，种种无量百千万病以为家宅。 “复次，善男子！菩萨于身中如是安念：‘是身从头至足众分聚集，所谓足、足指、跟踝、𨄔、胫、髀、膝、臗骨、腰脊、胸胁、腹肋、观手、手指、肘、腕、肩、臂、颊、颐、颈、项、髑髅、眼、耳，如是等事积聚成身，以业有为作者，以种种烦恼随烦恼虚妄分别百千万种为窟宅。此身多有种种不净，所谓发、毛、爪、齿、血、肉、皮、骨、肝、胆、肠、胃、生熟二脏、脾、肾、心、肺、肪、膏、脑膜、黄白痰阴、涕唾、目泪、大小便利，臭秽可恶。是等无量不净物聚集，如是等中何者是身？’ “菩萨如是观身，作是思惟：‘此身无实，犹如虚空。’是名菩萨如虚空念处。如是安心，见一切法皆如虚空。菩萨如是知身，于诸法中无有动心 现代汉语译本：法念处（Dharma mindfulness），念佛念处（Buddha mindfulness），念法（Dharma），念僧（Sangha），念戒（Precepts），念舍（Generosity），念天心念处（Deva mindfulness），是名为十种念处。 ‘善男子！何者是菩萨身念处？菩萨如是安心：‘此身来不从本际（original beginning），去不至后际（final end），不住本际、未来际（future end），唯从虚妄分别心而生，无作者、无寿者，无前、中、后际，不住、无根本，无教者、无取者，而但以客尘言语而说若身体形状、若质、若入。’若如是观身，此身不坚固，唯是父母赤白和合不净而生，臭秽以为体，贪、瞋、痴怖以为贼乱、破坏、不住，种种无量百千万病以为家宅。 ‘复次，善男子！菩萨于身中如是安念：‘是身从头至足众分聚集，所谓足、足指、跟踝、𨄔、胫、髀、膝、臗骨、腰脊、胸胁、腹肋、观手、手指、肘、腕、肩、臂、颊、颐、颈、项、髑髅、眼、耳，如是等事积聚成身，以业有为作者，以种种烦恼随烦恼虚妄分别百千万种为窟宅。此身多有种种不净，所谓发、毛、爪、齿、血、肉、皮、骨、肝、胆、肠、胃、生熟二脏、脾、肾、心、肺、肪、膏、脑膜、黄白痰阴、涕唾、目泪、大小便利，臭秽可恶。是等无量不净物聚集，如是等中何者是身？’ ‘菩萨如是观身，作是思惟：‘此身无实，犹如虚空。’是名菩萨如虚空念处。如是安心，见一切法皆如虚空。菩萨如是知身，于诸法中无有动心。
English
English version: Dharma mindfulness, Buddha mindfulness, Dharma, Sangha, Precepts, Generosity, Deva mindfulness, these are called the ten kinds of mindfulness. ‘Good man! What is the Bodhisattva's body mindfulness? The Bodhisattva settles his mind thus: ‘This body comes not from an original beginning, goes not to a final end, abides not in the original beginning or future end, but arises solely from false discriminating thought. It has no maker, no life-span, no past, present, or future end. It does not abide, has no root, no teacher, no taker, but is spoken of in terms of transient, defiled language as having a body shape, substance, or entry.’ If one thus contemplates the body, this body is not firm, but is born from the impure union of the red and white substances of parents, with foulness and stench as its essence, and with greed, hatred, delusion, and fear as thieves that disturb, destroy, and prevent it from abiding. It is a dwelling place for countless hundreds of thousands of diseases. ‘Furthermore, good man! The Bodhisattva settles his mind on the body thus: ‘This body is an accumulation of parts from head to foot, namely, feet, toes, heels, ankles, calves, shanks, thighs, knees, hip bones, waist, spine, chest, ribs, abdomen, sides, hands, fingers, elbows, wrists, shoulders, arms, cheeks, jaws, necks, nape, skulls, eyes, ears. Such things accumulate to form the body, with karma as the active agent, and with various afflictions, secondary afflictions, and false discriminations in hundreds of thousands of ways as its dwelling place. This body has many kinds of impurities, namely, hair, body hair, nails, teeth, blood, flesh, skin, bones, liver, gallbladder, intestines, stomach, raw and cooked organs, spleen, kidneys, heart, lungs, fat, grease, meninges, yellow and white phlegm, mucus, saliva, tears, urine, and feces, which are foul and disgusting. These countless impure things accumulate. Among these, what is the body?’ ‘The Bodhisattva thus contemplates the body, thinking: ‘This body is unreal, like empty space.’ This is called the Bodhisattva's mindfulness of the body as empty space. Settling his mind thus, he sees all dharmas as being like empty space. The Bodhisattva thus knows the body, and in all dharmas, his mind is without agitation.’ --------------------------------------------------------------------------------
Chinese
、不住心，是菩萨不动、不住，名住念处。如是住念中能如是知，如菩提身亦如是，此中不可得生厌心。何以故？一切是邪念、非正念，于何等法中生厌心？是名菩萨摩诃萨身念处。 “又，善男子！何者是菩萨受念处？ “善男子！菩萨生如是心：言受者名为觉。彼觉有三种：谓颠倒、不颠倒、离彼二。又，颠倒受者，谓一切凡夫散乱心、颠倒心。彼诸凡夫以无常受为常、以苦受为乐、以无我受为我、以不净受为净，是名颠倒受。不颠倒受者，受无常为无常、受苦为苦、受无我为无我、受不净为不净，此谓声闻、辟支佛受，是名不颠倒受。离彼二受者，受无常，非常、非无常；受苦，非苦、非无苦；受无我，非我、非无我；受不净，非净、非不净，是名菩萨受念处。 “菩萨如是受而不见受者、不见能受者、亦不见所受。菩萨作是思惟：‘如来常说一切有为法以为受。若以一切法为受者，此中何等法以为受者？非所受以为能受，以彼所受非能受故，而非无为法能受有为法，离无为法，有为法无受者。’菩萨如是，彼所受不见能受、复不见所受者，能教彼所受者。是菩萨见如菩提所能受亦如是，是名菩萨摩诃萨受念处。 “又，善男子！何者是菩萨心念处？善男子！菩萨作是思惟：‘彼受唯 现代汉语译本：不执着于心，是菩萨的不动和不住，这被称为安住于念处。像这样安住于念中能够如此了知，如同菩提之身也是如此，在此中不可能生起厌恶之心。为什么呢？因为一切都是邪念而非正念，要在什么样的法中生起厌恶之心呢？这被称为菩萨摩诃萨的身念处。 ‘又，善男子！什么是菩萨的受念处呢？’ ‘善男子！菩萨生起这样的心念：所谓‘受’，就是觉。这种觉有三种：颠倒、不颠倒、以及远离这二者。颠倒的受，是指一切凡夫散乱的心、颠倒的心。这些凡夫以无常的受为常，以苦的受为乐，以无我的受为我，以不净的受为净，这被称为颠倒的受。不颠倒的受，是指受无常为无常，受苦为苦，受无我为无我，受不净为不净，这指的是声闻、辟支佛的受，这被称为不颠倒的受。远离这二者的受，是指受无常，非（是）常，也非（是）无常；受苦，非（是）苦，也非（是）无苦；受无我，非（是）我，也非（是）无我；受不净，非（是）净，也非（是）不净，这被称为菩萨的受念处。’ ‘菩萨这样感受，却不见感受者，不见能感受者，也不见所感受的。菩萨这样思惟：‘如来常说一切有为法都是受。如果一切法都是受，那么这其中什么法是能感受者呢？不是所受作为能受，因为那所受不是能受；而且无为法也不能感受有为法，离开无为法，有为法就没有感受者。’菩萨像这样，对于所受不见能受，也不见所受者，能够教导那所受。这是菩萨见到如同菩提所能感受的也是如此，这被称为菩萨摩诃萨的受念处。’ ‘又，善男子！什么是菩萨的心念处呢？善男子！菩萨这样思惟：‘那受只是’
English
English version: Not dwelling in the mind is the non-moving and non-dwelling of a Bodhisattva, which is called abiding in the mindfulness place. Abiding in mindfulness in this way, one can know thus, just as the body of Bodhi is also thus, and it is impossible to generate aversion in this. Why? Because everything is wrong thought and not right thought. In what kind of dharma should one generate aversion? This is called the body mindfulness place of a Bodhisattva-Mahasattva (great being). ‘Furthermore, good man! What is the feeling mindfulness place of a Bodhisattva?’ ‘Good man! A Bodhisattva generates such a thought: that ‘feeling’ is called awareness. This awareness is of three kinds: distorted, undistorted, and apart from these two. Moreover, distorted feeling refers to the scattered mind and distorted mind of all ordinary beings. These ordinary beings take impermanent feeling as permanent, suffering feeling as pleasure, selfless feeling as self, and impure feeling as pure. This is called distorted feeling. Undistorted feeling refers to experiencing impermanence as impermanence, suffering as suffering, selflessness as selflessness, and impurity as impurity. This refers to the feeling of Sravakas (hearers) and Pratyekabuddhas (solitary Buddhas), which is called undistorted feeling. Feeling apart from these two refers to experiencing impermanence as neither permanent nor impermanent; suffering as neither suffering nor non-suffering; selflessness as neither self nor non-self; impurity as neither pure nor impure. This is called the feeling mindfulness place of a Bodhisattva.’ ‘A Bodhisattva feels in this way but does not see the one who feels, does not see the one who can feel, and also does not see what is felt. A Bodhisattva thinks thus: ‘The Tathagata (Thus Come One) always says that all conditioned dharmas are feeling. If all dharmas are feeling, then what dharma among these is the one who can feel? It is not what is felt that is the one who can feel, because what is felt is not the one who can feel; and unconditioned dharma cannot feel conditioned dharma. Apart from unconditioned dharma, conditioned dharma has no one who feels.’ A Bodhisattva is like this; regarding what is felt, not seeing the one who can feel and also not seeing what is felt, is able to teach what is felt. This is a Bodhisattva seeing that what can be felt is like Bodhi (enlightenment) is also thus. This is called the feeling mindfulness place of a Bodhisattva-Mahasattva.’ ‘Furthermore, good man! What is the mind mindfulness place of a Bodhisattva? Good man! A Bodhisattva thinks thus: ‘That feeling is only’ --------------------------------------------------------------------------------