南傳上座部佛教

再者，諸比庫，比庫對七覺支而於法隨觀法而住。

諸比庫，比庫又如何對七覺支而於法隨觀法而住呢？

諸比庫，於此，比庫內[心]存在念覺支，瞭知『我內[心]有念覺支』；內[心]不存在念覺支，瞭知『我內[心]沒有念覺支』。他瞭知未生起的念覺支如何生起，也瞭知已生起的念覺支如何修習至圓滿。

內[心]存在擇法覺支，瞭知『我內[心]有擇法覺支』；內[心]不存在擇法覺支，瞭知『我內[心] 沒有擇法覺支』。他瞭知未生起的擇法覺支如何生起，也瞭知已生起的擇法覺支如何修習至圓滿。

內[心]存在精進覺支，瞭知『我內[心]有精進覺支』；內[心]不存在精進覺支，瞭知『我內[心] 沒有精進覺支』。他瞭知未生起的精進覺支如何生起，也瞭知已生起的精進覺支如何修習至圓滿。

內[心]存在喜覺支，瞭知『我內[心]有喜覺支』；內[心]不存在喜覺支，瞭知『我內[心]沒有喜覺支』。他瞭知未生起的喜覺支如何生起，也瞭知已生起的喜覺支如何修習至圓滿。

內[心]存在輕安覺支，瞭知『我內[心]有輕安覺支』；內[心]不存在輕安覺支，瞭知『我內[心] 沒有輕安覺支』。他瞭知未生起的輕安覺支如何生

起，也瞭知已生起的輕安覺支如何修習至圓滿。

內[心]存在定覺支，瞭知『我內[心]有定覺支。』內[心]不存在定覺支，瞭知『我內[心]沒有定覺支。』他瞭知未生起的定覺支如何生起，也瞭知已生起的定覺支如何修習至圓滿。

內[心]存在捨覺支，瞭知『我內[心]有捨覺支』；內[心]不存在捨覺支，瞭知『我內[心]沒有捨覺支』。他瞭知未生起的捨覺支如何生起，也瞭知已生起的捨覺支如何修習至圓滿。

如此，或於內法隨觀法而住，或於外法隨觀法而住，或於內外法隨觀法而住。或於法隨觀生起之法而住，或於法隨觀壞滅之法而住，或於法隨觀生起、壞滅之法而住。他現起『有法』之念，只是為了智與憶念的程度。他無所依而住，亦不執取世間的一切。

諸比庫，比庫乃如此對七覺支而於法隨觀法而住。

──覺支部分結束──

dhammavicayasambojjhaïgassa uppādo hoti tañca pajānāti, yathā ca uppannassa dhammavicayasam- bojjhaïgassa bhāvanāya pāripūrī hoti tañca pajānāti.

“Santaü vā ajjhattaü vīriyasambojjhaïgaü ‘atthi me ajjhattaü vīriyasambojjhaïgo’ti pajānāti, asantaü vā ajjhattaü vīriyasambojjhaïgaü ‘natthi me ajjhattaüvīriyasambojjhaïgo’ti pajānāti, yathā ca anuppannassa vīriyasambojjhaïgassa uppādo hoti tañca pajānāti, yathā ca uppannassa vīriyasambojjhaïgassa bhāvanāya pāripūrī hoti tañca pajānāti.

“Santaü vā ajjhattaü pītisambojjhaïgaü ‘atthi me ajjhattaü pītisambojjhaïgo’ti pajānāti, asantaü vā ajjhattaü pītisambojjhaïgaü ‘natthi me ajjhattaüpītisambojjhaïgo’ti pajānāti, yathā ca anuppannassa pītisambojjhaïgassa uppādo hoti tañca pajānāti, yathā ca uppannassa pītisambojjhaïgassa bhāvanāya pāripūrī hoti tañca pajānāti.

“Santaü vā ajjhattaü passaddhisambojjhaïgaü ‘atthi me ajjhattaüpassaddhisambojjhaïgo’ti pajānāti, asantaü vā ajjhattaü passaddhisambojjhaïgaü‘natthi me ajjhattaü passaddhisambojjhaïgo’ti pajānāti, yathā ca anuppannassa passaddhisambojjhaïgassa uppādo hoti tañca pajānāti, yathā ca uppannassa passaddhi- sambojjhaïgassa bhāvanāya pāripūrī hoti tañca pajānāti.

“Santaü vā ajjhattaü samādhisambojjhaïgaü ‘atthi me ajjhattaüsamādhisambojjhaïgo’ti pajānāti, asantaü vā ajjhattaü samādhisambojjhaïgaü ‘natthi me ajjhattaü samādhisambojjhaïgo’ti pajānāti, yathā ca anuppannassa samādhisambojjhaïgassa uppādo hoti tañca pajānāti, yathā ca uppannassa samādhisambojjhaïgassa bhāvanāya pāripūrī hoti tañca pajānāti.

“Santaü vā ajjhattaü upekkhāsambojjhaïgaü ‘atthi me ajjhattaüupekkhāsambojjhaïgo’ti pajānāti, asantaü vā ajjhattaü upekkhāsambojjhaïgaü ‘natthi me ajjhattaü upekkhāsambojjhaïgo’ti pajānāti, yathā ca anuppannassa upekkhāsambojjhaïgassa uppādo hoti tañca pajānāti, yathā ca uppannassa upekkhāsambojjhaïgassa bhāvanāya pāripūrī hoti tañca pajānāti.

“Iti ajjhattaü vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati. Samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vādhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati ‘atthi dhammā’ti vā panassa sati paccupaññhitā hoti yāvadeva ñāõamattāya pañissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.

“Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaïgesu.

Bojjhaïgapabbaü niññhitaü.