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。