本文的段落結構是參考無著比丘的著作《從比較的觀點看念住的實修方法》進行編排。基本的修行方法
中部 10 經/念住大經 (莊春江譯) 比丘怎樣對七覺支住於在法上隨觀法呢？ 這裡，比丘當自己有 [[ 念 ]] 覺支時，了知：『有我自己的念覺支。』當自己沒有念覺支時，了知：『沒有我自己的念覺支。』如其未生起念覺支之生起而了知，如其已生起念覺支之修習圓滿而了知； 當自己有 [[ 擇法 ]] 覺支時，了知：『我有擇法覺支。』當自己沒有擇法覺支時，了知：『我沒有擇法覺支。』如其未生起擇法覺支之生起而了知，如其已生起擇法覺支之修習圓滿而了知； 當自己有 [[ 活力 ]] 覺支時，了知：『有我自己的活力覺支。』當自己沒有活力覺支時，了知：『沒有我自己的活力覺支。』如其未生起活力覺支之生起而了知，如其已生起活力覺支之修習圓滿而了知； 當自己有 [[ 喜 ]] 覺支時，了知：『有我自己的喜覺支。』當自己沒有喜覺支時，了知：『沒有我自己的喜覺支。』如其未生起喜覺支之生起而了知，如其已生起喜覺支之修習圓滿而了知； 當自己有 [[ 寧靜 ]] 覺支時，了知：『有我自己的寧靜覺支。』當自己沒有寧靜覺支時，了知：『沒有我自己的寧靜覺支。』如其未生起寧靜覺支之生起而了知，如其已生起寧靜覺支之修習圓滿而了知； 當自己有 [[ 定 ]] 覺支時，了知：『有我自己的定覺支。』當自己沒有定覺支時，了知：『沒有我自己的定覺支。』如其未生起定覺支之生起而了知，如其已生起定覺支之修習圓滿而了知； 當自己有 [[ 平靜 ]] 覺支時，了知：『有我自己的平靜覺支。』當自己沒有平靜覺支時，了知：『沒有我自己的平靜覺支。』如其未生起平靜覺支之生起而了知，如其已生起平靜覺支之修習圓滿而了知。 像這樣，或住於在 [[ 自己 ]] 的法上隨觀法，或住於在 [[ 外部 ]] 的法上隨觀法，或住於在自己的與外部的法上隨觀法， 或住於在法上隨觀 [[ 集法 ]]，或住於在法上隨觀 [[ 消散法 ]]，或住於在法上隨觀集法與消散法， 或只為了 [[ 智 ]] 與 [[ 持念 ]] 的程度而『有法』的念被現起，並且住於無依止，他在世間中不執取任何事物。 比丘們！比丘這樣住於對七覺支在法上隨觀法。 Majjhima Nikāya 10 Satipaṭṭhāna sutta (SuttaCentral) And how, monastics, does a monastic meditate by observing an aspect of the principles of the seven factors of awakening? Here, a monastic who has the awakening factor of mindfulness clearly knows ‘I have the awakening factor of mindfulness’; when they don’t have the awakening factor of mindfulness they clearly know ‘I don’t have the awakening factor of mindfulness’; they clearly know how the unarisen awakening factor of mindfulness comes to arise; and they clearly know how the arisen awakening factor of mindfulness becomes perfected through development. (1) When they have the awakening factor of investigation of principles they clearly know ‘I have the awakening factor of investigation of principles’; when they don’t have the awakening factor of investigation of principles they clearly know ‘I don’t have the awakening factor of investigation of principles’; they clearly know how the unarisen awakening factor of investigation of principles comes to arise; and they clearly know how the arisen awakening factor of investigation of principles becomes perfected through development. (2) When they have the the awakening factor of energy they clearly know ‘I have the awakening factor of energy’; when they don’t have the awakening factor of energy they clearly know ‘I don’t have the awakening factor of energy’; they clearly know how the unarisen awakening factor of energy comes to arise; and they clearly know how the arisen awakening factor of energy becomes perfected through development. (3) When they have the the awakening factor of rapture they clearly know ‘I have the awakening factor of rapture’; when they don’t have the awakening factor of rapture they clearly know ‘I don’t have the awakening factor of rapture’; they clearly know how the unarisen awakening factor of rapture comes to arise; and they clearly know how the arisen awakening factor of rapture becomes perfected through development. (4) When they have the the awakening factor of tranquility they clearly know ‘I have the awakening factor of tranquility’; when they don’t have the awakening factor of tranquility they clearly know ‘I don’t have the awakening factor of tranquility’; they clearly know how the unarisen awakening factor of tranquility comes to arise; and they clearly know how the arisen awakening factor of tranquility becomes perfected through development. (5) When they have the the awakening factor of samādhi they clearly know ‘I have the awakening factor of samādhi’; when they don’t have the awakening factor of samādhi they clearly know ‘I don’t have the awakening factor of samādhi’; they clearly know how the unarisen awakening factor of samādhi comes to arise; and they clearly know how the arisen awakening factor of samādhi becomes perfected through development. (6) When they have the the awakening factor of equanimity they clearly know ‘I have the awakening factor of equanimity’; when they don’t have the awakening factor of equanimity they clearly know ‘I don’t have the awakening factor of equanimity’; they clearly know how the unarisen awakening factor of equanimity comes to arise; and they clearly know how the arisen awakening factor of equanimity becomes perfected through development. (7) In this way they meditate by observing an aspect of the principles inside; they meditate by observing an aspect of the principles outside; they meditate by observing an aspect of the principles inside and outside. They meditate by observing the reasons for the origination of the principles; they meditate by observing the reasons for the dissolution of the principles; they meditate by observing the reasons for the origination and dissolution of the principles. Or mindfulness is established that ‘There are principles’, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world. This is how a monastic meditates by observing an aspect of the principles with respect to the seven factors of awakening. Satipaṭṭhāna Sutta (MN 10) (translated by Ṭhānissaro Bhikkhu) And how does a monk remain focused on mental qualities in and of themselves with reference to the seven factors for awakening? There is the case where, there being mindfulness as a factor for awakening present within, he discerns, ‘Mindfulness as a factor for awakening is present within me.’ Or, there being no mindfulness as a factor for awakening present within, he discerns, ‘Mindfulness as a factor for awakening is not present within me.’ He discerns how there is the arising of unarisen mindfulness as a factor for awakening. And he discerns how there is the culmination of the development of mindfulness as a factor for awakening once it has arisen.18 [The same formula is repeated for the remaining factors for awakening: analysis of qualities, persistence, rapture, calm, concentration, and equanimity.] In this way he remains focused internally on mental qualities in and of themselves, or externally on mental qualities in and of themselves, or both internally and externally on mental qualities in and of themselves. Or he remains focused on the phenomenon of origination with regard to mental qualities, on the phenomenon of passing away with regard to mental qualities, or on the phenomenon of origination and passing away with regard to mental qualities. Or his mindfulness that ‘There are mental qualities’ is maintained to the extent of knowledge and remembrance. And he remains independent, unsustained by [not clinging to] anything in the world. This is how a monk remains focused on mental qualities in and of themselves with reference to the seven factors for awakening. 中阿含 98 經 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， 如是擇法、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。 增壹阿含 12 品 1 經 修念覺意，依觀、依無欲、依滅盡，捨諸惡法。 修擇法覺意、修精進覺意、修喜覺意、修猗覺意、修三昧覺意、修護覺意，依觀、依無欲、依滅盡，捨諸惡法。 雜阿含 729 經 何等為修七覺分？謂念覺分，乃至捨覺分，若比丘修念覺分，[[ 依遠離、依無欲、依滅、向於捨 ]]。 如是修擇法、精進、喜、猗、定、捨覺分，依遠離、依無欲、依滅、向於捨。 雜阿含 810 經 修念覺分，[[ 依遠離、依無欲、依滅、向於捨 ]]；修念覺分已，滿足明、解脫……修捨覺分，依遠離、依無欲、依滅、向於捨，如是修捨覺分已，明、解脫滿足。諸覺支和諸蓋
雜阿含 706 經 有五法，能為黑闇，能為無目，能為無智，能羸智慧，非明、非等覺，不轉趣涅槃。何等為五？謂貪欲、瞋恚、睡眠、掉悔、疑。…… 若有七覺支，能作大明，能為目，增長智慧，為明、為正覺，轉趣涅槃。何等為七？謂念覺支、擇法覺支、精進覺支、猗覺支、喜覺支、定覺支、捨覺支。 雜阿含 719 經 方便修念覺分時知思惟：「彼心不善解脫，不害 [[ 睡眠 ]]，不善調伏 [[ 掉悔 ]]，如我念覺處法思惟，精勤方便，不得平等。」如是擇法、精進、喜、猗、定、捨覺分。 雜阿含 714 經 若 [[ 微劣心 ]] 生、微劣猶豫，是時應修 [[ 擇法覺分、精進覺分、喜覺分 ]]。所以者何？微劣心生、微劣猶豫，以此諸法示、教、照、喜。譬如小火，欲令其燃，足其乾薪。…… 若 [[ 掉心 ]] 生、掉心猶豫，修 [[ 猗覺分、定覺分、捨覺分 ]]。所以者何？掉心生、掉心猶豫，此等諸法能令內住一心攝持。譬如燃火，欲令其滅，足其燋炭，彼火則滅。…… [[ 念覺分 ]] 者，一切兼助。 雜阿含 718 經 此七覺分決定而得，不勤而得，我隨所欲，覺分正受。若晨朝時、日中時、日暮時，若欲正受，隨其所欲，多入正受。 譬如王大臣，有種種衣服，置箱篋中，隨其所須，日中所須、日暮所須，隨欲自在。長養諸覺支
雜阿含 715 經 譬如身依食而住、依食而立；如是七覺分依食而住、依食而立。 何等為 [[ 念 ]] 覺分食？謂 [[ 四念處 ]] 思惟已，未生念覺分令起，已生念覺分轉生令增廣，是名念覺分食。 何等為 [[ 擇法 ]] 覺分食？有 [[ 擇善法 ]] ，有 [[ 擇不善法 ]]，彼思惟已，未生擇法覺分令起，已生擇法覺分重生令增廣，是名擇法覺分食。 何等為 [[ 精進 ]] 覺分食？彼 [[ 四正斷 ]] 思惟，未生精進覺分令起，已生精進覺分重生令增廣，是名精進覺分食。 何等為 [[ 喜 ]] 覺分食？有 [[ 喜 ]]，有 [[ 喜處 ]]，彼思惟，未生喜覺分令起，已生喜覺分重生令增廣，是名喜覺分食。 何等為 [[ 猗 ]] 覺分食，有 [[ 身猗息 ]]、[[ 心猗息 ]] 思惟，未生猗覺分令起，已生猗覺分重生令增廣，是名猗覺分食。 何等為 [[ 定 ]] 覺分食？謂有 [[ 四禪 ]] 思惟，未生定覺分令生起，已生定覺分重生令增廣，是名定覺分食。 何等為 [[ 捨 ]] 覺分食？有三界。何等為三？謂 [[ 斷 ]] 界、[[ 無欲 ]] 界、[[ 滅 ]] 界，彼思惟，未生捨覺分令起，已生捨覺分重生令增廣，是名捨覺分食。覺支現前
雜阿含 713 經 何等為七覺分說十四？有 [[ 內法 ]] 心念住、有 [[ 外法 ]] 心念住，彼內法念住即是念覺分，是智是等覺，能轉趣涅槃；彼外法念住即是念覺分，是智是等覺，能轉趣涅槃。 有 [[ 擇善法 ]] 、[[ 擇不善法 ]]。彼善法擇，即是擇法覺分，是智是等覺，能轉趣涅槃。彼不善法擇，即是擇法覺分，是智是等覺，能轉趣涅槃。 有 [[ 精進斷不善法 ]]，有 [[ 精進長養善法 ]]。彼斷不善法精進，即是精進覺分。是智是等覺，能轉趣涅槃。彼長養善法精進，即是精進覺分，是智是等覺，能轉趣涅槃。 有 [[ 喜 ]]，有 [[ 喜處 ]]。彼喜即是喜覺分，是智是等覺，能轉趣涅槃。彼喜處，亦即是喜覺分，是智是等覺，能轉趣涅槃。 有 [[ 身猗息 ]]，有 [[ 心猗息 ]]。彼身猗息，即是猗覺分，是智是等覺，能轉趣涅槃。彼心猗息，即是猗覺分，是智是等覺，能轉趣涅槃。 有 [[ 定 ]]，有 [[ 定相 ]]。彼定即是定覺分，是智是等覺，能轉趣涅槃。彼定相即是定覺分，是智是等覺，能轉趣涅槃。 有 [[ 捨善法 ]]，有 [[ 捨不善法 ]]。彼善法捨，即是捨覺分，是智是等覺，能轉趣涅槃。彼不善法捨，即是捨覺分，是智是等覺，能轉趣涅槃，是名七覺分說為十四。療癒與諸覺支
雜阿含 727 經 佛……告尊者阿難：「……我今背疾，欲小臥息。」 爾時，世尊厚襞僧伽梨枕頭，右脇而臥，足足相累，繫念明相，正念、正智，作起覺想，告尊者阿難：「汝說七覺分。」 時，尊者阿難即白佛言：「世尊！所謂念覺分，世尊自覺成等正覺，說依遠離、依無欲、依滅、向於捨，擇法、精進、喜、猗、定、捨覺分，世尊自覺成等正覺，說依遠離、依無欲、依滅、向於捨。」 佛告阿難：「汝說精進耶？」 阿難白佛：「我說精進，世尊！我說精進，善逝！」 佛告阿難：「唯精進，修習多修習，得阿耨多羅三藐三菩提。」說是語已，正坐端身繫念。 樂聞美妙法， 忍疾告人說， 比丘即說法， 轉於七覺分。 …… 念、擇法、精進、 喜、猗、定、捨覺， 此則七覺分， 微妙之善說。 聞說七覺分， 深達正覺味， 身嬰大苦患， 忍疾端坐聽。 …… 聞說如實法， 專心黠慧聽， 於佛所說法， 得離欲歡喜， 歡喜身猗息， 心自樂亦然， 心樂得正受， 正觀有事行。念住與諸覺支
雜阿含 810 經 身身觀念住，念住已，繫念住不忘，爾時方便修念覺分，修念覺分已，念覺分滿足。 念覺滿足已，於法選擇、思量，爾時方便修擇法覺分，修擇法覺分已，擇法覺分滿足。 於法選擇、分別、思量已，得精勤方便，爾時方便修習精進覺分，修精進覺分已，精進覺分滿足。 方便精進已，則心歡喜，爾時方便修喜覺分，修喜覺分已，喜覺分滿足。 歡喜已，身心猗息，爾時方便修猗覺分，修猗覺分已，猗覺分滿足。 身心樂已，得三昧，爾時修定覺分，修定覺分已，定覺分滿足。 定覺分滿足已，貪憂則滅，得平等捨，爾時方便修捨覺分，修捨覺分已，捨覺分滿足。 受……、心……、法法念處亦如是說。是名修四念處，滿足七覺分。參考資料
[1] 從比較的觀點看念住的實修方法, 無著比丘著, 釋心承、劉雅詩、呂文仁譯
