Chapter Six: The Four Applications of Mindfulness
第六章：四念住
6.1“Lokadhara, how are bodhisattva great beings skilled in the applications of mindfulness? Bodhisattva great beings discern and contemplate the four applications of mindfulness. What are these four? The contemplation of the body in relation to the body, the contemplation of feelings in relation to feelings, the contemplation of the mind in relation to the mind, and the contemplation of mental phenomena in relation to mental phenomena. How do they contemplate the body in relation to the body, and contemplate feelings, mind, [F.54.b] and mental phenomena in relation to feelings, mind, and mental phenomena?”
6.1「持世，菩薩大士如何善於念住的運用？菩薩大士分別思維四念住。這四者是什麼？身體對身體的思維，受對受的思維，心對心的思維，以及法對法的思維。他們如何思維身體對身體，思維受、心，[F.54.b] 以及法對受、心和法？」
Contemplation of the Body in Relation to the Body
身念住
6.2“Lokadhara, when bodhisattva great beings practice the contemplation of the body in relation to the body, they accurately contemplate the characteristics of the body. The body is characterized as impermanent, painful, like an ailment, like a blister, tormented by suffering, frail, fleeting, and destructible. This body is utterly unclean. It is filled with many ugly and foul elements. Foul things are constantly excreted from its nine orifices. The body reeks. It is like a living bag of vomit. If one investigates this body accurately, one cannot find even a single hair that is clean and pleasing. This body is bone and sinew wound together and wrapped with skin and flesh. It arises through the ripening of the causes, conditions, and results of past actions. It is understood to be bound by origination and appropriation. What are origination and appropriation in this context? That the body arises from past causes and conditions is designated appropriation . That we presently wash this body and then sustain it with food, clothing, seats, and medicine is called origination. In this fashion, the causes and conditions of the present moment are called origination, while all actions performed while bound by the power of the ripening of past results are termed appropriation . Furthermore, what we designate the body is formed of the four great elements, lacks definitive and true characteristics, and is included in the aggregate of form.
6.2「持世，菩薩大士修習身念住時，應該準確地思維身體的特性。身體具有無常、苦、如病、如癰、被苦所折磨、脆弱、易逝、可毀壞等特性。這個身體完全不淨，充滿了許多醜陋污穢的成分。污穢的東西不斷從它的九個孔竅排出。身體發出臭氣，就像一個活著的嘔吐物袋子。如果仔細觀察這個身體，你找不到哪怕一根乾淨舒適的毛髮。這個身體是骨骼和筋肉纏繞在一起，被皮膚和肌肉包裹著。它通過過去業行因緣成熟的結果而產生。它被理解為受集和執取的束縛。在這個背景下，什麼是集和執取呢？身體從過去的因緣而生，這被稱為執取。我們現在洗這個身體，然後用食物、衣服、座位和藥物來維持它，這叫做集。這樣，當下時刻的因緣被稱為集，而所有在過去業果成熟力量的束縛下所進行的業行都被稱為執取。此外，我們所說的身體是由四大所組成，缺乏決定性的真實相，被包含在色蘊當中。」
6.3“Why is it called the body? It is called the body because it is able to performs functions. It is called the body because one clings and is attached to this supportive locus. It is called the body because its actions follow the instructions of the mind. It is called the body because it arises from false concepts. It is called the body because it is produced from an illusory conjunction. It is called the body because it is conjoined with karma.
6.3「為什麼叫做身體？因為它能夠執行功能，所以叫做身體。因為人對這個支撐處所執著貪戀，所以叫做身體。因為它的行動遵循心的指示，所以叫做身體。因為它由虛妄的念想而生，所以叫做身體。因為它由幻化的結合而產生，所以叫做身體。因為它與業相結合，所以叫做身體。」
6.4“This body will meet its end before long. [F.55.a] It is fleeting, impermanent, and variable. It has no characteristics. The body does not exist inside the body, outside the body, or somewhere in-between. This body is not understood or seen as the body. This body does not act, move, or form hopes or aspirations. It has no mind, and is no different from stones and wood. The body has no characteristics of a body that can be ascertained. If one genuinely discerns and investigates the body in this manner, one will see that it is uncreated, has no agent, and has no past, no future, and no present. This body does not have a single feature of permanence, stability, or solidity. It is just like a water bubble that cannot withstand grabbing or grasping. This body is the home of eighty thousand worms. This body is harmed by all sorts of actions. This body suffers due to the three kinds of suffering. Given that it is without protector, it is vulnerable to the suffering of being conditioned, the suffering of change, and the suffering of suffering. Thus, all these miseries make it a container for much suffering.
6.4「這個身體不久就會走向終結。它是短暫的、無常的、易變的。它沒有真實相。身體不存在於身體內部，也不存在於身體外部，更不存在於二者之間。這個身體不被理解或看見為身體。這個身體不行動、不活動、也不形成希望或願望。它沒有心，與石頭和木頭沒有區別。身體沒有可以確認的身體特性。如果你真正分別和調查身體是這樣的，你就會看見它是無為的、沒有作者的，沒有過去、沒有未來、也沒有現在。這個身體沒有一絲永恆、穩定或堅固的特徵。它就像一個經不起抓取或握持的水泡。這個身體是八萬條蟲的家園。這個身體被各種業所傷害。這個身體因三苦而受苦。既然它沒有保護者，它就容易受到有為苦、壞苦和苦苦的困擾。因此，所有這些痛苦都使它成為許多苦難的容器。」
6.5“Having contemplated the body accurately in relation to the body, one will think, ‘The body is not the self. It is not something other. It is not independent or according to one’s own wishes. It is the production of a nonproduct.’ One will also think, ‘This body is insubstantial and is unobservable as a definite thing. This body is naturally empty, lacking any true characteristics. This body arises from falsity, like something created by a machine. Because it occurs from the causes and conditions of past actions, it is inappropriate to generate the perception of the body as I or mine, for we should not cherish our bodies and lives.’ When bodhisattvas contemplate accurately in this fashion, they do not observe the body as coming together or separating. [F.55.b] They do not see the body as coming from somewhere, going somewhere, or abiding anywhere. They do not think that this body exists in the past, present, or future. Thus, they do not rely on the body or life-force, and they are not attached to the body as I or mine. They discard grasping to the body. Such bodhisattvas realize this body to be emptiness, selfless, and unowned. Because they do not observe this body as I or mine, they do not observe it as having physical characteristics. Because such bodhisattvas do not observe the characteristics of the body, they have no expectations of engaging the body, so there is no way for the body to be produced or arise. What does engagement mean in this case? It is that the body lacks creation or arising. Because this body has the characteristic of being uncreated and unarisen, it is born of many causes and conditions. The body comes into being through the gathering of causes and conditions, yet causes and conditions are false, nonexistent, mistaken, empty, and insubstantial. The body is born of such causes and conditions. Because such causes and conditions themselves are unborn and without marks, when one is contemplating the body in this way, one will understand that the body has the characteristic of being unborn. Having applied oneself in this manner, one will realize how the body has no characteristics. By correctly realizing how the body has no characteristics, one will understand this body to be without marks. Because there are no marks to observe, the body is understood to be unborn.
6.5「菩薩已經準確地觀察了身體關於身體的特性之後，會這樣思考：『這個身體不是自我。它不是他人的東西。它不是獨立的，也不是按照自己的意願而存在的。它是無生之物的產生。』菩薩也會這樣思考：『這個身體是無我的，無法觀察為確定的事物。這個身體本來就是空，缺乏任何真實相。這個身體從虛妄而生，就像機器製造的東西一樣。因為它來自過去業行的因緣，所以不應該產生「這個身體是我或是我的」這種想法，因為我們不應該執著身體和生命。』當菩薩以這樣的方式準確地觀察時，他們不會觀察身體為聚合或分散。他們不會看到身體從某處而來、往某處而去或停留在某處。他們不會認為這個身體存在於過去、現在或未來。因此，他們不依賴身體或生命力，也不執著身體為我或是我的。他們放棄對身體的執取。這樣的菩薩認識到這個身體是空、無我和無主的。因為他們不觀察這個身體為我或是我的，所以他們不觀察它具有物質特徵。因為這樣的菩薩不觀察身體的特性，他們對於接觸身體就沒有期待，所以身體就沒有方法被生產或產生。這種情況下的接觸是什麼意思呢？就是身體缺乏生產或生起。因為這個身體具有無為和無生的特性，它是由許多因緣而生的。身體通過因緣的聚合而形成，但是因緣本身是虛妄的、無的、邪的、空的和無我的。身體是由這樣的因緣而生的。因為這樣的因緣本身是無生和無相的，當一個人以這樣的方式觀察身體時，他就會理解身體具有無生性。以這樣的方式精進之後，他會認識到身體沒有特性。通過正確地認識身體沒有特性，他會理解這個身體是無相的。因為沒有相可以觀察，所以身體被理解為無生。」
6.6“This body cannot be observed as having any marks of the past, marks of the present, or marks of the future. Why is this? Because the body in essence has no definitive qualities to observe, and because the body cannot be observed as self or other. When contemplating this, one will understand how the body does not come from anywhere or go anywhere. One will comprehend the nature of the body’s unborn and unceasing character. [F.56.a]
6.6「這個身體無法觀察到過去的相、現在的相或未來的相。為什麼呢？因為身體在本質上沒有確定的德性可以觀察，因為身體無法觀察為自己或他者。當這樣思考時，人將會理解身體不是從任何地方來，也不是去任何地方。人將會理解身體無生且不滅的本性。」
6.7“Lokadhara, bodhisattva great beings who thus contemplate the body in relation to the body and comprehend its true characteristics will dispel and disrupt any clinging or attachment to the body, thus causing their mindfulness to immediately settle upon the body in the proper manner. They are then called practitioners who contemplate the body in relation to the body.”
6.7「持世，菩薩大士若能如是思維身與身的關係，理解身的真實相，就會消除並破除對身體的執著與貪愛，使他們的念立即正確地安住於身體上。這樣的人就被稱為思維身與身關係的修行者。」
Contemplation of Feelings in Relation to Feelings
對感受作感受的思維
6.8“Lokadhara, how do bodhisattva great beings practice the contemplation of feelings in relation to feelings? When bodhisattva great beings contemplate the three varieties of feelings—painful feelings, pleasurable feelings, and feelings that are neither painful nor pleasurable—they understand that they do not come from anywhere or go anywhere. They understand them to be propped up by false conditions and the ripened results of past actions, in conjunction with delusion. They understand that feelings arise from false and inaccurate conceptuality. When bodhisattvas contemplate feelings in this manner, they do not observe them as past feelings, present feelings, or future feelings. Bodhisattvas see past feelings as empty, selfless, unowned, impermanent, unstable, insubstantial, and without the characteristic of changelessness. They realize past feelings in terms of their characteristic of emptiness, characteristic of peace, and characteristic of being without marks. They also see future feelings as empty, selfless, unowned, impermanent, unstable, insubstantial, and without the characteristic of changelessness. They understand future feelings in terms of their characteristic of emptiness, characteristic of peace, and characteristic of being without marks.
6.8「持世，菩薩大士如何修習受念於受呢？菩薩大士觀察三種受——苦受、樂受和非苦非樂受——他們理解這些受不從任何地方而來，也不往任何地方而去。他們明白這些受是由虛妄的條件和過去業的成熟果報，與癡相應而支撐起來的。他們理解受是從虛妄和不確實的念想而生起的。當菩薩們以這樣的方式觀察受時，他們不將受觀為過去的受、現在的受或未來的受。菩薩們將過去的受視為空、無我、無所有、無常、不穩定、無我、無常性的特性。他們認識過去的受具有空的特性、寂靜的特性和無相的特性。他們也將未來的受視為空、無我、無所有、無常、不穩定、無我、無常性的特性。他們理解未來的受具有空的特性、寂靜的特性和無相的特性。」
6.9“When bodhisattvas contemplate this, they think, ‘Feelings lack true characteristics, [F.56.b] are insubstantial, and lack any fixed attributes. Since they are variegated, they continuously arise and subside, without ever remaining still.’ This leads bodhisattvas to think further, ‘Feelings are uncreated and lack an agent. The three varieties of feeling are generated from the minds of childish ordinary beings with mistaken perception. These feelings owe their existence to the gathering of the causes of previous actions and concurrent conditions. Feelings are all empty, unstable, insubstantial, and false by nature. They are like empty houses.’
6.9「菩薩這樣思維時，思考說：『受沒有真實相，是無我的，也沒有任何固定的屬性。由於受是多樣的，它們不斷地生起和消滅，永遠無法保持靜止。』這引導菩薩進一步思考：『受是無為的，沒有作者。這三種受是從愚癡凡夫邪想的心而產生的。這些受的存在取決於過去業的原因和並行條件的聚集。受都是空、不穩定、無我、虛妄的本質。它們就像空屋子一樣。』」
6.10“When contemplating in this way, the mind rests one-pointedly in the absence of feelings. At that moment, bodhisattvas understand and know all feelings in their characteristic of coalescing and subsiding, yet they also view feelings as neither coming together nor dispersing. Moreover, they do not see feelings within feelings, but think, ‘Feelings are emptiness, because feelings are naturally empty.’ Thus they understand feelings as having the characteristic of being unborn. Because feelings are unborn and unceasing, they understand that they lack any characteristic of having come into being. Thus, considering them, when they experience feelings, they are never attached to them. They accurately see and understand the characteristics of feelings. Free from feelings, they do not dwell on feelings. Thus, their minds become equanimous concerning feelings, and thereby they attain the absorption of equanimity. Lokadhara, these bodhisattva great beings are called practitioners who contemplate feelings in relation to feelings .”
6.10「菩薩這樣思維時，心在沒有受的狀態中單一專注。在那一刻，菩薩理解並認知所有受在其聚合與消散的特性中，但他們也把受看作既不聚合也不分散。而且，他們不在受中看到受，而是這樣想：『受就是空，因為受本身就是空的。』因此他們理解受具有無生的特性。因為受是無生的也是不滅的，他們理解到受缺乏任何已經產生的特性。因此，思維它們時，當他們經歷受時，他們從不執著於受。他們準確地看到並理解受的特性。超越受，他們不停留在受上。因此，他們的心對受變得捨離，從而他們獲得捨定。持世啊，這些菩薩大士就被稱為思維受與受相關的修行者。」
Contemplation of the Mind in Relation to the Mind
心對心的思維觀察
6.11“Lokadhara, how do bodhisattva great beings practice the contemplation of the mind in relation to the mind? Bodhisattva great beings contemplate the mind in terms of the characteristics of arising, ceasing, remaining, and transitioning. When they contemplate this, they think, [F.57.a] ‘It does not come from anywhere. It does not go anywhere. Since it is born from consciousness and conditions, it is insubstantial and unobservable as any fixed quality. This mind does not come or go. It cannot be observed to remain or transition. This mind is neither past, present, nor future. This mind is born from consciousness, conditions, and thinking. This mind does not exist internally, externally, or somewhere in-between. This mind lacks even a single mark of birth or arising. This mind lacks intrinsic nature, fixed identity, a creator, and anything created. We speak of something called the mind because of myriad actions. We speak of something called the mind based on myriad conditions of consciousness. We speak of something called the mind based on thoughts arising and ceasing, moment by moment, in an unbroken continuity. This description is given so that ordinary beings can understand and know the characteristic of the mind that cognizes objects. The mind lacks the characteristic of mind. This mind is primordially unborn, unarisen, and essentially pure. It has false concepts because of being defiled by adventitious afflictions. But the mind cannot understand or see itself. Why is this? This mind is emptiness. Because it is emptiness, it is insubstantial. This mind does not possess a fixed quality, because it is unobservable as any fixed quality, and because this mind lacks the quality of being single or multiple. This mind is unobservable in the past, present, or future. This mind is formless and invisible; thus, the mind cannot see itself or know its own nature. It occurs simply because childish ordinary beings with mistaken perception make observations via false conditions and consciousness. [F.57.b] This mind is emptiness; it is selfless, unowned, impermanent, unstable, insubstantial, and does not have the quality of changelessness.’ When one thinks and contemplates in this way, one will accomplish the application of mindfulness related to the mind.
6.11「持世，菩薩大士如何修習心於心的觀察呢？菩薩大士依照生、滅、住、遷移的特性來觀察心。當他們這樣觀察時，會這樣想：『心不從任何地方而來，也不往任何地方而去。因為心是從識和條件而生，所以是無我的，無法觀察為任何固定的性質。這個心不來不去，無法觀察為住或遷移。這個心既不是過去、現在，也不是未來。這個心從識、條件和思維而生。這個心不存在於內、外或中間。這個心甚至缺乏生或起的任何標記。這個心缺乏自性、固定的身份、造者和被造物。我們之所以稱某物為心，是因為無數的業。我們基於無數識的條件而稱某物為心。我們基於思想刹那刹那地生滅、不間斷地相續而稱某物為心。給出這個描述是為了讓凡夫眾生能夠理解和認識認知對象的心的特性。心缺乏心的特性。這個心本來無生、無起，本質上是清淨的。因為被客塵煩惱所污染而有虛妄的想法。但是心無法理解或看見自己。為什麼呢？這個心是空。因為它是空，所以是無我的。這個心不具有固定的性質，因為它無法觀察為任何固定的性質，而且這個心缺乏單一或多數的性質。這個心在過去、現在或未來都無法觀察。這個心是無色無形的；因此，心無法看見自己或認識自己的自性。它的出現只是因為愚癡凡夫以虛妄的條件和識進行觀察。這個心是空；它是無我、無主、無常、不穩定、無我的，並且不具有不變的性質。』當一個人用這樣的方式思維和觀察時，就會成就與心相關的念的應用。」
6.12“At such a time, one does not wonder whether something is the mind or not. Instead, one will understand that the mind has the characteristic of being unborn, thereby realizing the mind to be unborn. Why is this? Because the mind has no real nature or true characteristics. The wise understand and realize how the mind is unborn and lacks characteristics in this way. At that moment, they accurately understand the mind’s characteristics of forming and subsiding. When understanding this, no characteristics of origination or cessation can be found in the mind. They will attain the characteristic of the pure nature of mind that is free from considering the mind as ceasing or not ceasing. Because bodhisattvas’ minds are pure in this way, they are not defiled by adventitious afflictions. Why is this? Bodhisattvas who see and know their own minds to be pure, thereby know that other beings’ minds are pure too, and thus they think the following: ‘When the mind is stained, beings are stained. When the mind is pure, beings are pure.’ As they consider this, they do not observe the mind to be characterized as stained or pure. They know that the mind as such perpetually has the characteristic of purity.”
6.12「在這個時候，人不會懷疑什麼是心或不是心。相反地，人將理解心具有無生的特性，從而認識到心是無生的。為什麼呢？因為心沒有真實的自性或真實相。智者用這種方式理解並認識到心是無生的，且缺乏特性。在那個時刻，他們準確地理解心的生滅特性。當理解這一點時，在心中找不到任何生起或滅盡的特性。他們將證得心的純淨自性的特性，超越將心視為滅盡或不滅盡的考慮。因為菩薩的心以這種方式純淨，他們不會被偶發的煩惱所污染。為什麼呢？菩薩看見並知道自己的心是純淨的，因此也知道其他眾生的心是純淨的，於是他們這樣思維：『當心被污染時，眾生被污染。當心純淨時，眾生純淨。』當他們這樣思考時，他們不觀察心具有被污染或純淨的特性。他們知道心就這樣永遠具有純淨的特性。」
Contemplation of Mental Phenomena in Relation to Mental Phenomena
法對法的思維觀察
6.13“Lokadhara, how do bodhisattva great beings practice the contemplation of mental phenomena in relation to mental phenomena? Bodhisattvas do not think that any mental phenomenon exists internally, externally, or somewhere in-between. Moreover, they do not observe mental phenomena to be past, present, or future. All mental phenomena arise from many conditions, are rooted in mistaken perception, and have no true characteristics. [F.58.a] That is to say, all mental phenomena are subject to the person. As for the basic nature of mental phenomena, all mental phenomena are devoid of mental phenomena. Mental phenomena do not exist inside mental phenomena, outside mental phenomena, or somewhere in-between. Mental phenomena neither conjoin with nor separate from mental phenomena. Mental phenomena are insubstantial and lack true characteristics. Because mental phenomena do not exist, they are unmoving and uncreated. All mental phenomena are like space in being nonexistent. All mental phenomena are deceptive and illusory, because the characteristic of illusion is unobservable. Mental phenomena are pure, because they are unstained by anything at all. Mental phenomena have the characteristic of being beyond appropriation, because there is no appropriation. Mental phenomena are dreamlike, because dreams are nonexistent. Mental phenomena are formless, because form is totally nonexistent. Mental phenomena are like reflections, because reflections themselves are nonexistent. Mental phenomena are nameless and without marks, because names and marks are nonexistent. Mental phenomena are like echoes, because they are nonexistent, arisen out of falsity. Mental phenomena are devoid of intrinsic nature, because their nature is unobservable. Mental phenomena are like mirages, because they are understood to be nonexistent.
6.13「持世，菩薩大士如何修習法對法的觀察？菩薩們不認為任何法存在於內部、外部或中間某處。並且，他們不觀察法為過去、現在或未來。所有的法都源於許多條件，根植於邪見，並且沒有真實相。[F.58.a] 也就是說，所有的法都屬於眾生。關於法的根本性質，所有的法都無法。法不存在於法內部、法外部或中間某處。法既不與法相合，也不與法分離。法是無我的，缺乏真實相。因為法不存在，它們是無動的、無為的。所有的法如虛空一樣不存在。所有的法都是虛偽的、幻化的，因為幻化的特性是不可見的。法是清淨的，因為它們完全沒有被任何東西所污染。法具有超越執取的特性，因為沒有執取。法是夢幻的，因為夢是不存在的。法是無相的，因為色完全不存在。法如影像一樣，因為影像本身是不存在的。法是無名無相的，因為名和相是不存在的。法如聲音一樣，因為它們不存在，從虛妄中生起。法無自性，因為它們的性質是不可見的。法如陽焰一樣，因為它們被理解為不存在的。」
6.14“When bodhisattvas contemplate mental phenomena in this manner, they will not see mental phenomena as having the characteristics of being single or multiple. They will not see mental phenomena as conjoined or separate. They will not see mental phenomena as present in mental phenomena. When they contemplate this, they will not see mental phenomena as coming from elsewhere. They will not see any mental phenomenon with a foundational basis. Why is this? Mental phenomena lack any foundation, any basis, and any source. [F.58.b] Mental phenomena have no foundation, because they lack any basis or locus, and because they lack any observable locus.
6.14菩薩如此思維觀察法的時候，不會見到法具有單一或多重的特性。不會見到法相互連結或分離。不會見到法存在於法之中。當他們這樣思維觀察時，不會見到法從其他地方而來。不會見到任何法具有基礎依處。為什麼呢？法缺乏任何依處、任何基礎和任何來源。法沒有依處，因為它缺乏任何基礎或處所，並且因為它缺乏任何可觀察的處所。
6.15“Lokadhara, mental phenomena are beyond distinction, for they lack any marks to distinguish them. Because they are born from many conditions, they function due to mistaken perception, yet mental phenomena do not exist in any location or direction. The wise observe mental phenomena as having neither a single characteristic, nor two characteristics, nor multifarious characteristics. Why is this? Lokadhara, mental phenomena are unborn, uncreated, unarisen, and unfabricated. Mental phenomena have no nature or essence, for they are beyond any nature. Mental phenomena are nonabiding, because they are beyond having a destination. When they contemplate mental phenomena in this manner, they understand and realize how mental phenomena are without self and without person. They will understand mental phenomena to be naturally empty. By understanding mental phenomena to be emptiness, they will understand mental phenomena to be without marks. By viewing them as having no marks, they will have no wishes regarding any mental phenomena. When they realize mental phenomena to be unborn, they will think, ‘There are certainly no mental phenomena here that arise or cease.’ When they contemplate this, their minds will rest one-pointedly. In this way, they will understand how mental phenomena are unborn. They will see and understand the exhaustion of the origination and cessation of all mental phenomena. They will understand how mental phenomena are without marks and without intrinsic nature. Why is this? Lokadhara, because mental phenomena lack true characteristics, they will understand how mental phenomena are without marks and free from marks.
6.15「持世，法超越分別，因為它們缺乏任何相來區分它們。因為它們生自眾多條件，它們因顛倒想而起作用，然而法不存在於任何處所或方向。智者觀察法既不具有單一相，也不具有二相，也不具有多種相。為什麼呢？持世，法是無生、無為、無起、無造作的。法沒有自性或本質，因為它們超越任何自性。法是無住的，因為它們超越有去處。當他們如此思維法時，他們理解並證悟法是無我、無人的。他們將理解法本身即是空。透過理解法是空，他們將理解法是無相的。透過如此觀察法無相，他們對任何法都將沒有願求。當他們證悟法是無生時，他們將思維：『確實沒有法在此而生或滅。』當他們如此思維時，他們的心將安住一處。如此，他們將理解法是無生的。他們將見證並理解一切法的集滅的窮盡。他們將理解法是無相的，沒有自性。為什麼呢？持世，因為法缺乏真實相，他們將理解法是無相的，遠離相。」
6.16“Lokadhara, this is how bodhisattva great beings practice the contemplation of mental phenomena in relation to mental phenomena. [F.59.a] As for this understanding, they do not observe or appropriate any mental phenomena. They exert themselves so as not to generate, dwell on, or stop mental phenomena. They see the characteristic of exhaustion and cessation of all mental phenomena, and their characteristic of pacification.”
6.16「持世，菩薩大士就是這樣修習心法相對於心法的觀想。對於這種智慧，他們不觀察或執取任何心法。他們努力做到不生起、不安住、不停止心法。他們看見一切心法的窮盡、寂滅的特性，以及它們的寂靜特性。」
6.17“Lokadhara, this is the bodhisattva great beings’ complete understanding of the four applications of mindfulness. Why are they called applications of mindfulness ? The application of mindfulness understands all phenomena as lacking any basis for ceasing, any basis for occurring, and any basis for abiding. When this occurs, it is called unflagging mindfulness or the application of mindfulness with regard to all phenomena. Moreover, the application of mindfulness means understanding and seeing all phenomena accurately as being nonabiding, unborn, and unappropriated.”
6.17「持世，這是菩薩大士對四念住的圓滿理解。為什麼稱為念住呢？念住理解一切法都沒有滅的依處、沒有起的依處、也沒有住的依處。當這樣發生時，就稱為不退轉的念，或對一切法的念住。而且，念住就是指準確地理解和觀察一切法為無常、無生、以及無取著的。」
6.18This was the sixth chapter: “The Four Applications of Mindfulness.”
6.18（結尾）