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29.05.2021 釋惠敏主講「四念住與念佛三昧」
課程一：<佛教禪修傳統與現代社會>；<腦的情緒生活與慈悲禪定腦影像>；<解脫三經>；<四念住與三重腦理論>；<筆寫？手寫？心寫？>；<愉悅羅盤：苦樂、善惡、上內>

課程二：<千年佛讚、詩偈悟境>; <心世界特快車>；<《觀經》落日觀之三意：獨處、反思、光明>；<臨終自知時至，身無病苦，心不貪戀>；<「大歷史」與「小思考」>

課程三：<四食知量，定慧成就>；<睡好與止觀雙運>；<晝夜作息與生死自在>：<「婆羅浮屠」曼陀羅之超出三界>；<博雅教育5×5倡議>；<西蓮博雅教育館>
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1a念佛一支香(止靜前)讚佛偈開始

1b念佛一支香(止靜前)六字佛號開始

2a念佛一支香(開靜)讚佛短句開始

2b念佛一支香(開靜)-六字佛號開始

香光念佛──五會新聲念佛法音殊勝 源遠流長 | 佛門網 – 香港佛教網站

五會念佛-法振法師領眾唱誦

五會念佛-香港佛學院1989年

復次，諸比丘！比丘於任何姿勢中，以各種界思惟觀察此身，即：此身有地界、水界、火界、風界。

諸比丘！猶如熟練之屠牛者，或屠牛者之弟子，屠宰牛隻，並將其肢解成塊後，坐於四衢道口。

如是，諸比丘！比丘於任何姿勢中，以各種界思惟觀察此身，即：此身有地界、水界、火界、風界。

12. “Again, bhikkhus, a bhikkhu reviews this same body, however it is placed, however disposed, as consisting of elements thus: ‘In this body there are the earth element, the water element, the fire element, and the air element.’  [58] Just as though a skilled butcher or his apprentice had killed a cow and was seated at the crossroads with it cut up into pieces; so too, a bhikkhu reviews this same body … as consisting of elements thus: ‘In this body there are the earth element, the water element, the fire element, and the air element.’

如是，比丘安住於身，觀照內身；安住於身，觀照外身；安住於身，觀照內外身。安住於身，隨觀生法；安住於身，隨觀滅法；安住於身，隨觀生滅法。

於是「有身」之念現起，唯有正念與覺照，無所依而住，不再貪著世間之任何事物。

諸比丘！此即比丘安住於身，循身觀察。

13. “In this way he abides contemplating the body as a body internally, externally, and both internally and externally … And he abides independent, not clinging to anything in the world. That too is how a bhikkhu abides contemplating the body as a body.

復次，諸比丘！比丘思惟此身，自足底而上、由頭髮而下，皮所覆包，遍滿不淨，思惟：於此身有髮、毛、爪、齒、皮、肉、筋、骨、髓、腎、心、肝、肋膜、脾、肺、腸、腸間膜、胃中物、糞、膽汁、痰、膿、血、汗、脂肪、淚、皮脂、唾、涕、關節液、尿。

諸比丘！猶如兩端開口之糧袋，裝入種種穀物，諸如：稻、米、綠豆、豌豆、芝麻、精米。視力佳者， 解開糧袋，觀察分辨：此是稻、此是米、此是綠豆、此是豌豆、此是芝麻、此是精米。

如此，諸比丘！比丘思惟此身，自足底而上、由頭髮而下，皮所覆包，遍滿不淨，思惟：於此身有髮、毛、爪、齒、皮、肉、筋、骨、髓、腎、心、肝、肋膜、脾、肺、腸、腸間膜、胃中物、糞、膽汁、痰、 膿、血、汗、脂肪、淚、皮脂、唾、涕、關節液、尿。

10. “Again, bhikkhus, a bhikkhu reviews this same body up from the soles of the feet and down from the top of the hair, bounded by skin, as full of many kinds of impurity thus: ‘In this body there are head-hairs, body-hairs, nails, teeth, skin, flesh, sinews, bones, bone-marrow, kidneys, heart, liver, diaphragm, spleen, lungs, large intestines, small intestines, contents of the stomach, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, spittle, snot, oil of the joints, and urine.’

Just as though there were a bag with an opening at both ends full of many sorts of grain, such as hill rice, red rice, beans, peas, millet, and white rice, and a man with good eyes were to open it and review it thus:

‘This is hill rice, this is red rice, these are beans, these are peas, this is millet, this is white rice’; so too, a bhikkhu reviews this same body … as full of many kinds of impurity thus: ‘In this body there are head-hairs … and urine.’

如是，比丘安住於身，觀照內身；安住於身，觀照外身；安住於身，觀照內外身。安住於身，隨觀生法；安住於身，隨觀滅法；安住於身，隨觀生滅法。

於是「有身」之念現起，唯有正念與覺照，無所依而住，不再貪著世間之任何事物。

諸比丘！此即比丘安住於身，循身觀察。

11. “In this way he abides contemplating the body as a body internally, externally, and both internally and externally … And he abides independent, not clinging to anything in the world. That too is how a bhikkhu abides contemplating the body as a body.

8. “Again, bhikkhus, a bhikkhu is one who acts in full awareness when going forward and returning;

who acts in full awareness when looking ahead and looking away;

who acts in full awareness when flexing and extending his limbs;

who acts in full awareness when wearing his robes and carrying his outer robe and bowl; who acts in full awareness when eating, drinking, consuming food, and tasting;

who acts in full awareness when defecating and urinating;

who acts in full awareness when walking, standing, sitting, falling asleep, waking up, talking, and keeping silent.

如是，比丘安住於身，觀照內身；安住於身，觀照外身；安住於身，觀照內外身。

安住於身，隨觀生法；安住於身，隨觀滅法；安住於身，隨觀生滅法。

於是「有身」之念現起，唯有正念與覺照，無所依而住，不再貪著世間之任何事物。

諸比丘！此即比丘安住於身，循身觀察。

9. “In this way he abides contemplating the body as a body internally, externally, and both internally and externally … And he abides independent, not clinging to anything in the world. That too is how a bhikkhu abides contemplating the body as a body.

復次，諸比丘！比丘行走時，了知：我行走；站立時，了知：我站立；

坐著時，了知：我坐著；躺臥時，了知：我躺臥。無論何種姿勢，皆如實了知。

6. “Again, bhikkhus, when walking, a bhikkhu understands: ‘I am walking’;

when standing, he understands: ‘I am standing’;

when sitting, [57] he understands: ‘I am sitting’;

when lying down, he understands: ‘I am lying down’;

or he understands accordingly however his body is disposed.

如是，比丘安住於身，觀照內身；安住於身，觀照外身；安住於身，觀照內外身。

安住於身，隨觀生法；安住於身，隨觀滅法；安住於身，隨觀生滅法。

於是「有身」之念現起，唯有正念與覺照，無所依而住，不再貪著世間之任何事物。

諸比丘！此即比丘安住於身，循身觀察。

7. “In this way he abides contemplating the body as a body internally, externally, and both internally and externally … And he abides independent, not clinging to anything in the world.

That too is how a bhikkhu abides contemplating the body as a body.

1.1 安般念（ānāpānasati 出入息念、觀息法）

諸比丘！比丘如何安住於身，循身觀察？

於此，諸比丘！比丘前往森林、樹下或空閒處，結跏趺坐，端正身體，置念面前，正念而出息，正念而入息。

出息長時，了知：我出息長；入息長時，了知：我入息長。

出息短時，了知：我出息短；入息短時，了知：我入息短。

修習：我當覺知（息之）全身而出息；修習：我當覺知（息之）全身而入息。

修習：我當寂靜身行而出息；修習：我當寂靜身行而入息。

諸比丘！就如熟練的轆轤匠，或轆轤匠之弟子，當拉長時，了知：我拉長；拉短時，了知：我拉短。

諸比丘！比丘如是在出息長時，了知：我出息長；入息長時，了知：我入息長。…………

修習：我當覺知（息之）全身而出息；修習：我當覺知（息之）全身而入息。

修習：我當寂靜身行而出息；修習：我當寂靜身行而入息。

4. “And how, bhikkhus, does a bhikkhu abide contemplating the body as a body?

Here a bhikkhu, gone to the forest or to the root of a tree or to an empty hut, sits down; having folded his legs crosswise, set his body erect, and established mindfulness in front of him, ever mindful he breathes in, mindful he breathes out.

Breathing in long, he understands: ‘I breathe in long’; or breathing out long, he understands: ‘I breathe out long.’

Breathing in short, he understands: ‘I breathe in short’; or breathing out short, he understands: ‘I breathe out short.’

He trains thus: ‘I shall breathe in experiencing the whole body [of breath]’; he trains thus: ‘I shall breathe out experiencing the whole body [of breath].’

He trains thus: ‘I shall breathe in tranquillizing the bodily formation’; he trains thus: ‘I shall breathe out tranquillizing the bodily formation.’

Just as a skilled turner or his apprentice, when making a long turn, understands: ‘I make a long turn’; or, when making a short turn, understands: ‘I make a short turn’;

so too, breathing in long, a bhikkhu understands: ‘I breathe in long’ … he trains thus: ‘I shall breathe out tranquillizing the bodily formation.’

如是，比丘安住於身，觀照內身；安住於身，觀照外身；安住於身，觀照內外身。

安住於身，隨觀生法；安住於身，隨觀滅法；安住於身，隨觀生滅法。

於是「有身」之念現起，唯有正念與覺照，無所依而住，不再貪著世間之任何事物。

諸比丘！此即比丘安住於身，循身觀察。

(INSIGHT)

5. “In this way he abides contemplating the body as a body internally, or he abides contemplating the body as a body externally, or he abides contemplating the body as a body both internally and externally.

Or else he abides contemplating in the body its arising factors, or he abides contemplating in the body its vanishing factors,

or he abides contemplating in the body both its arising and vanishing factors.

Or else mindfulness that ‘there is a body’ is simply established in him to the extent necessary for bare knowledge and mindfulness.

And he abides independent, not clinging to anything in the world.

That is how a bhikkhu abides contemplating the body as a body.

中譯取材自性空法師《念處之道；《大念處經》講記》

英譯取材自菩提比丘(BHIKKHU BODHI) 10. Satipatthana Sutta – The Foundations of Mindfulness

Middle Length Discourses of the Buddha (Wisdom Publications, Boston)

如是我聞，一時，佛在拘樓國劍磨瑟曇城中。

爾時佛呼諸比丘：諸比丘！諸比丘應諾：世尊！

1. THUS HAVE I HEARD. On one occasion the Blessed One was living in the Kuru country at a town of the Kurus named Kammasadhamma.

There he addressed the bhikkhus thus: “Bhikkhus.” – “Venerable sir,” they replied. The Blessed One said this:

世尊如此開示：諸比丘！此是使眾生清淨，超越愁悲，滅除苦憂，成就正道，體證涅槃之唯一道路，此即四念處。

2. “Bhikkhus, this is the direct path for the purification of beings [56], for the surmounting of sorrow and lamentation, for the disappearance of pain and grief, for the attainment of the true way, for the realisation of Nibbana – namely, the four foundations of mindfulness.

四者何耶？於此諸比丘！

比丘安住於身，循身觀察，熱誠、正知、正念，捨離對世間的貪欲與憂惱。

安住於受，隨觀感受，熱誠、正知、正念，捨離對世間的貪欲與憂惱。

安住於心，隨觀心識，熱誠、正知、正念，捨離對世間的貪欲與憂惱。

安住於法，隨觀諸法，熱誠、正知、正念，捨離對世間的貪欲與憂惱。