4. Indriyasaṃyuttaṃ

1. Suddhikavaggo

1. Suddhikasuttaṃ

471. Sāvatthinidānaṃ . ‘‘Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ – imāni kho, bhikkhave, pañcindriyānī’’ti. Paṭhamaṃ.

2. Paṭhamasotāpannasuttaṃ

472. ‘‘Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ. Yato kho, bhikkhave, ariyasāvako imesaṃ pañcannaṃ indriyānaṃ assādañca [samudayañca atthaṅgamañca assādañca (syā. kaṃ. pī. ka.) saṃ. ni. 2.175] ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti – ayaṃ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyaṇo’’ti. Dutiyaṃ.

3. Dutiyasotāpannasuttaṃ

473. ‘‘Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ. Yato kho, bhikkhave, ariyasāvako imesaṃ pañcannaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti – ayaṃ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyaṇo’’ti. Tatiyaṃ.

4. Paṭhamaarahantasuttaṃ

474. ‘‘Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ. Yato kho, bhikkhave, ariyasāvako imesaṃ pañcannaṃ indriyānaṃ assādañca [samudayañca atthaṅgamañca assādañca (syā. kaṃ. pī. ka.) saṃ. ni. 2.175] ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto hoti – ayaṃ vuccati, bhikkhave, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto’’ti. Catutthaṃ.

5. Dutiyaarahantasuttaṃ

475. ‘‘Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ. Yato kho, bhikkhave, bhikkhu imesaṃ pañcannaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto hoti – ayaṃ vuccati, bhikkhave, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto’’ti. Pañcamaṃ.

6. Paṭhamasamaṇabrāhmaṇasuttaṃ

476. ‘‘Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṃ…pe… paññindriyaṃ. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṃ pañcannaṃ indriyānaṃ assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānanti, na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca panete āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti.

‘‘Ye ca kho keci [ye ca kho te (syā. kaṃ. ka.) saṃ. ni. 2.174], bhikkhave, samaṇā vā brāhmaṇā vā imesaṃ pañcannaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānanti, te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā; te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī’’ti. Chaṭṭhaṃ.

7. Dutiyasamaṇabrāhmaṇasuttaṃ



4. 根相应
1. 清净品
1. 清净经
舍卫城因缘。"诸比丘,有这五根。哪五种?信根、精进根、念根、定根、慧根 - 诸比丘,这就是五根。"第一。
2. 第一预流经
"诸比丘,有这五根。哪五种?信根、精进根、念根、定根、慧根。诸比丘,当圣弟子如实了知这五根的味、集、灭、味、患、离时 - 诸比丘,这被称为圣弟子预流,不堕恶趣,决定,以正觉为归宿。"第二。
3. 第二预流经
"诸比丘,有这五根。哪五种?信根、精进根、念根、定根、慧根。诸比丘,当圣弟子如实了知这五根的集、灭、味、患、离时 - 诸比丘,这被称为圣弟子预流,不堕恶趣,决定,以正觉为归宿。"第三。
4. 第一阿罗汉经
"诸比丘,有这五根。哪五种?信根、精进根、念根、定根、慧根。诸比丘,当圣弟子如实知见这五根的味、患、离,无取而解脱时 - 诸比丘,这被称为比丘阿罗汉,漏尽,梵行已立,所作已办,舍重担,逮得己利,尽诸有结,正智解脱。"第四。
5. 第二阿罗汉经
"诸比丘,有这五根。哪五种?信根、精进根、念根、定根、慧根。诸比丘,当比丘如实知见这五根的集、灭、味、患、离,无取而解脱时 - 诸比丘,这被称为比丘阿罗汉,漏尽,梵行已立,所作已办,舍重担,逮得己利,尽诸有结,正智解脱。"第五。
6. 第一沙门婆罗门经
"诸比丘,有这五根。哪五种?信根......慧根。诸比丘,凡任何沙门或婆罗门不如实了知这五根的味、患、离,诸比丘,他们不被我认为是沙门中的沙门或婆罗门中的婆罗门,这些尊者也不能于现法中以自己的证智作证、成就、安住沙门义或婆罗门义。
诸比丘,凡任何沙门或婆罗门如实了知这五根的集、灭、味、患、离,诸比丘,他们被我认为是沙门中的沙门和婆罗门中的婆罗门,这些尊者也能于现法中以自己的证智作证、成就、安住沙门义和婆罗门义。"第六。
7. 第二沙门婆罗门经

477. ‘‘Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā saddhindriyaṃ nappajānanti, saddhindriyasamudayaṃ nappajānanti, saddhindriyanirodhaṃ nappajānanti, saddhindriyanirodhagāminiṃ paṭipadaṃ nappajānanti; vīriyindriyaṃ nappajānanti…pe… satindriyaṃ nappajānanti …pe… samādhindriyaṃ nappajānanti…pe… paññindriyaṃ nappajānanti, paññindriyasamudayaṃ nappajānanti, paññindriyanirodhaṃ nappajānanti, paññindriyanirodhagāminiṃ paṭipadaṃ nappajānanti, na me te, bhikkhave samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca panete āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti.

‘‘Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā saddhindriyaṃ pajānanti, saddhindriyasamudayaṃ pajānanti, saddhindriyanirodhaṃ pajānanti, saddhindriyanirodhagāminiṃ paṭipadaṃ pajānanti; vīriyindriyaṃ pajānanti, vīriyindriyasamudayaṃ pajānanti, vīriyindriyanirodhaṃ pajānanti, vīriyindriyanirodhagāminiṃ paṭipadaṃ pajānanti; satindriyaṃ pajānanti…pe… samādhindriyaṃ pajānanti…pe… paññindriyaṃ pajānanti, paññindriyasamudayaṃ pajānanti, paññindriyanirodhaṃ pajānanti, paññindriyanirodhagāminiṃ paṭipadaṃ pajānanti , te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī’’ti. Sattamaṃ.

8. Daṭṭhabbasuttaṃ

478. ‘‘Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṃ…pe… paññindriyaṃ. Kattha ca, bhikkhave, saddhindriyaṃ daṭṭhabbaṃ? Catūsu sotāpattiyaṅgesu – ettha saddhindriyaṃ daṭṭhabbaṃ. Kattha ca, bhikkhave, vīriyindriyaṃ daṭṭhabbaṃ? Catūsu sammappadhānesu – ettha vīriyindriyaṃ daṭṭhabbaṃ. Kattha ca, bhikkhave, satindriyaṃ daṭṭhabbaṃ? Catūsu satipaṭṭhānesu – ettha satindriyaṃ daṭṭhabbaṃ. Kattha ca, bhikkhave, samādhindriyaṃ daṭṭhabbaṃ? Catūsu jhānesu – ettha samādhindriyaṃ daṭṭhabbaṃ. Kattha ca, bhikkhave, paññindriyaṃ daṭṭhabbaṃ? Catūsu ariyasaccesu – ettha paññindriyaṃ daṭṭhabbaṃ. Imāni kho, bhikkhave, pañcindriyānī’’ti. Aṭṭhamaṃ.

9. Paṭhamavibhaṅgasuttaṃ

479. ‘‘Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṃ…pe… paññindriyaṃ. Katamañca, bhikkhave, saddhindriyaṃ? Idha, bhikkhave, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṃ – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti – idaṃ vuccati, bhikkhave, saddhindriyaṃ.

‘‘Katamañca, bhikkhave, vīriyindriyaṃ? Idha, bhikkhave, ariyasāvako āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu – idaṃ vuccati, bhikkhave, vīriyindriyaṃ.

‘‘Katamañca, bhikkhave, satindriyaṃ? Idha, bhikkhave, ariyasāvako satimā hoti paramena satinepakkena samannāgato cirakatampi cirabhāsitampi saritā anussaritā – idaṃ vuccati, bhikkhave, satindriyaṃ.

‘‘Katamañca, bhikkhave, samādhindriyaṃ? Idha, bhikkhave, ariyasāvako vossaggārammaṇaṃ karitvā labhati samādhiṃ, labhati cittassa ekaggataṃ – idaṃ vuccati, bhikkhave, samādhindriyaṃ.

‘‘Katamañca, bhikkhave, paññindriyaṃ? Idha, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya, sammā dukkhakkhayagāminiyā – idaṃ vuccati, bhikkhave, paññindriyaṃ. Imāni kho, bhikkhave, pañcindriyānī’’ti. Navamaṃ.

10. Dutiyavibhaṅgasuttaṃ



477. "诸比丘,凡任何沙门或婆罗门不了知信根,不了知信根集,不了知信根灭,不了知趣向信根灭的道路;不了知精进根......不了知念根......不了知定根......不了知慧根,不了知慧根集,不了知慧根灭,不了知趣向慧根灭的道路,诸比丘,他们不被我认为是沙门中的沙门或婆罗门中的婆罗门,这些尊者也不能于现法中以自己的证智作证、成就、安住沙门义或婆罗门义。
诸比丘,凡任何沙门或婆罗门了知信根,了知信根集,了知信根灭,了知趣向信根灭的道路;了知精进根,了知精进根集,了知精进根灭,了知趣向精进根灭的道路;了知念根......了知定根......了知慧根,了知慧根集,了知慧根灭,了知趣向慧根灭的道路,诸比丘,他们被我认为是沙门中的沙门和婆罗门中的婆罗门,这些尊者也能于现法中以自己的证智作证、成就、安住沙门义和婆罗门义。"第七。
8. 应见经
478. "诸比丘,有这五根。哪五种?信根......慧根。诸比丘,在哪里应见信根?在四预流支中 - 在这里应见信根。诸比丘,在哪里应见精进根?在四正勤中 - 在这里应见精进根。诸比丘,在哪里应见念根?在四念处中 - 在这里应见念根。诸比丘,在哪里应见定根?在四禅中 - 在这里应见定根。诸比丘,在哪里应见慧根?在四圣谛中 - 在这里应见慧根。诸比丘,这就是五根。"第八。
9. 第一分别经
479. "诸比丘,有这五根。哪五种?信根......慧根。诸比丘,什么是信根?在此,诸比丘,圣弟子有信,信如来的觉悟 - '世尊确实是阿罗汉、正等正觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊' - 诸比丘,这被称为信根。
诸比丘,什么是精进根?在此,诸比丘,圣弟子住于精进,为断不善法、具足善法而精进,坚固、勇猛、不舍善法的担子 - 诸比丘,这被称为精进根。
诸比丘,什么是念根?在此,诸比丘,圣弟子具念,成就最上的念和明觉,能忆念、随念长久以前所作、所说 - 诸比丘,这被称为念根。
诸比丘,什么是定根?在此,诸比丘,圣弟子以舍为所缘,获得定,获得心一境性 - 诸比丘,这被称为定根。
诸比丘,什么是慧根?在此,诸比丘,圣弟子有慧,成就观生灭的慧,具足圣、出离、正趣苦灭的慧 - 诸比丘,这被称为慧根。诸比丘,这就是五根。"第九。
10. 第二分别经

480. ‘‘Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṃ…pe… paññindriyaṃ. Katamañca, bhikkhave, saddhindriyaṃ? Idha, bhikkhave, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṃ – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti – idaṃ vuccati, bhikkhave, saddhindriyaṃ.

‘‘Katamañca , bhikkhave, vīriyindriyaṃ? Idha, bhikkhave, ariyasāvako āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. So anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā [samāpattiyā (syā. kaṃ. ka.)] asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati – idaṃ vuccati, bhikkhave, vīriyindriyaṃ.

‘‘Katamañca , bhikkhave, satindriyaṃ? Idha, bhikkhave, ariyasāvako satimā hoti paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā. So kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ – idaṃ vuccati, bhikkhave, satindriyaṃ.

‘‘Katamañca, bhikkhave, samādhindriyaṃ? Idha, bhikkhave, ariyasāvako vossaggārammaṇaṃ karitvā labhati samādhiṃ, labhati cittassa ekaggataṃ. So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati – idaṃ vuccati, bhikkhave, samādhindriyaṃ.

‘‘Katamañca , bhikkhave, paññindriyaṃ? Idha, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya, sammā dukkhakkhayagāminiyā. So ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti – idaṃ vuccati, bhikkhave, paññindriyaṃ. Imāni kho, bhikkhave, pañcindriyānī’’ti. Dasamaṃ.

Suddhikavaggo paṭhamo.

Tassuddānaṃ –

Suddhikañceva dve sotā, arahantā apare duve;

Samaṇabrāhmaṇā daṭṭhabbaṃ, vibhaṅgā apare duveti.

2. Mudutaravaggo

1. Paṭilābhasuttaṃ



480. "诸比丘,有这五根。哪五种?信根......慧根。诸比丘,什么是信根?在此,诸比丘,圣弟子有信,信如来的觉悟 - '世尊确实是阿罗汉、正等正觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊' - 诸比丘,这被称为信根。
诸比丘,什么是精进根?在此,诸比丘,圣弟子住于精进,为断不善法、具足善法而精进,坚固、勇猛、不舍善法的担子。他为了未生起的恶不善法不生起而生欲、努力、发勤、策励心、精进;为了已生起的恶不善法断除而生欲、努力、发勤、策励心、精进;为了未生起的善法生起而生欲、努力、发勤、策励心、精进;为了已生起的善法住立、不忘失、增长、广大、修习、圆满而生欲、努力、发勤、策励心、精进 - 诸比丘,这被称为精进根。
诸比丘,什么是念根?在此,诸比丘,圣弟子具念,成就最上的念和明觉,能忆念、随念长久以前所作、所说。他住于身观身,热诚、正知、具念,除去世间的贪忧;住于受观受......住于心观心......住于法观法,热诚、正知、具念,除去世间的贪忧 - 诸比丘,这被称为念根。
诸比丘,什么是定根?在此,诸比丘,圣弟子以舍为所缘,获得定,获得心一境性。他离欲、离不善法,有寻有伺,由离生喜乐,成就初禅而住。寻伺寂静,内心清净,心一境性,无寻无伺,由定生喜乐,成就第二禅而住。离喜而住,舍、念、正知,以身受乐,如圣者所说:'舍、具念、乐住',成就第三禅而住。断乐断苦,先前的喜忧已灭,不苦不乐,舍念清净,成就第四禅而住 - 诸比丘,这被称为定根。
诸比丘,什么是慧根?在此,诸比丘,圣弟子有慧,成就观生灭的慧,具足圣、出离、正趣苦灭的慧。他如实了知'这是苦',如实了知'这是苦集',如实了知'这是苦灭',如实了知'这是趣向苦灭之道' - 诸比丘,这被称为慧根。诸比丘,这就是五根。"第十。
清净品第一
其摘要：
清净和两个预流,两个阿罗汉,
两个沙门婆罗门,应见,两个分别。
2. 柔软品
1. 获得经

481. ‘‘Pañcimāni , bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṃ…pe… paññindriyaṃ…pe…. Katamañca, bhikkhave, saddhindriyaṃ? Idha, bhikkhave, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṃ – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti – idaṃ vuccati, bhikkhave, saddhindriyaṃ.

‘‘Katamañca, bhikkhave, vīriyindriyaṃ? Yaṃ kho, bhikkhave, cattāro sammappadhāne ārabbha vīriyaṃ paṭilabhati – idaṃ vuccati, bhikkhave, vīriyindriyaṃ.

‘‘Katamañca , bhikkhave, satindriyaṃ? Yaṃ kho, bhikkhave, cattāro satipaṭṭhāne ārabbha satiṃ paṭilabhati – idaṃ vuccati, bhikkhave, satindriyaṃ.

‘‘Katamañca, bhikkhave, samādhindriyaṃ? Idha, bhikkhave, ariyasāvako vossaggārammaṇaṃ karitvā labhati samādhiṃ, labhati cittassa ekaggataṃ – idaṃ vuccati, bhikkhave, samādhindriyaṃ.

‘‘Katamañca, bhikkhave, paññindriyaṃ? Idha, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā – idaṃ vuccati, bhikkhave, paññindriyaṃ. Imāni kho, bhikkhave, pañcindriyānī’’ti. Paṭhamaṃ.

2. Paṭhamasaṃkhittasuttaṃ

482. ‘‘Pañcimāni , bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṃ…pe… paññindriyaṃ – imāni kho, bhikkhave, pañcindriyāni. Imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ samattā paripūrattā arahaṃ hoti, tato mudutarehi anāgāmī hoti, tato mudutarehi sakadāgāmī hoti, tato mudutarehi sotāpanno hoti, tato mudutarehi dhammānusārī hoti, tato mudutarehi saddhānusārī hotī’’ti. Dutiyaṃ.

3. Dutiyasaṃkhittasuttaṃ

483. ‘‘Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṃ…pe… paññindriyaṃ – imāni kho, bhikkhave, pañcindriyāni. Imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ samattā paripūrattā arahaṃ hoti, tato mudutarehi anāgāmī hoti, tato mudutarehi sakadāgāmī hoti, tato mudutarehi sotāpanno hoti, tato mudutarehi dhammānusārī hoti, tato mudutarehi saddhānusārī hoti. Iti kho, bhikkhave, indriyavemattatā phalavemattatā hoti, phalavemattatā puggalavemattatā’’ti. Tatiyaṃ.

4. Tatiyasaṃkhittasuttaṃ

484. ‘‘Pañcimāni , bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṃ…pe… paññindriyaṃ – imāni kho, bhikkhave, pañcindriyāni. Imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ samattā paripūrattā arahaṃ hoti, tato mudutarehi anāgāmī hoti, tato mudutarehi sakadāgāmī hoti, tato mudutarehi sotāpanno hoti, tato mudutarehi dhammānusārī hoti, tato mudutarehi saddhānusārī hoti. Iti kho, bhikkhave, paripūraṃ paripūrakārī ārādheti, padesaṃ padesakārī ārādheti. ‘Avañjhāni tvevāhaṃ, bhikkhave, pañcindriyānī’ti vadāmī’’ti. Catutthaṃ.

5. Paṭhamavitthārasuttaṃ

485. ‘‘Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṃ…pe… paññindriyaṃ – imāni kho, bhikkhave, pañcindriyāni. Imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ samattā paripūrattā arahaṃ hoti, tato mudutarehi antarāparinibbāyī hoti, tato mudutarehi upahaccaparinibbāyī hoti, tato mudutarehi asaṅkhāraparinibbāyī hoti, tato mudutarehi sasaṅkhāraparinibbāyī hoti, tato mudutarehi uddhaṃsoto hoti akaniṭṭhagāmī, tato mudutarehi sakadāgāmī hoti, tato mudutarehi sotāpanno hoti, tato mudutarehi dhammānusārī hoti, tato mudutarehi saddhānusārī hotī’’ti. Pañcamaṃ.

6. Dutiyavitthārasuttaṃ



481. "诸比丘,有这五根。哪五种?信根......慧根......。诸比丘,什么是信根?在此,诸比丘,圣弟子有信,信如来的觉悟 - '世尊确实是阿罗汉、正等正觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊' - 诸比丘,这被称为信根。
诸比丘,什么是精进根?诸比丘,关于四正勤所获得的精进 - 诸比丘,这被称为精进根。
诸比丘,什么是念根?诸比丘,关于四念处所获得的念 - 诸比丘,这被称为念根。
诸比丘,什么是定根?在此,诸比丘,圣弟子以舍为所缘,获得定,获得心一境性 - 诸比丘,这被称为定根。
诸比丘,什么是慧根?在此,诸比丘,圣弟子有慧,成就观生灭的慧,具足圣、出离、正趣苦灭的慧 - 诸比丘,这被称为慧根。诸比丘,这就是五根。"第一。
2. 第一略说经
482. "诸比丘,有这五根。哪五种?信根......慧根 - 诸比丘,这就是五根。诸比丘,这五根圆满具足者为阿罗汉,比这稍弱者为阿那含,比这稍弱者为一来,比这稍弱者为预流,比这稍弱者为随法行者,比这稍弱者为随信行者。"第二。
3. 第二略说经
483. "诸比丘,有这五根。哪五种?信根......慧根 - 诸比丘,这就是五根。诸比丘,这五根圆满具足者为阿罗汉,比这稍弱者为阿那含,比这稍弱者为一来,比这稍弱者为预流,比这稍弱者为随法行者,比这稍弱者为随信行者。如是,诸比丘,根的差异导致果的差异,果的差异导致人的差异。"第三。
4. 第三略说经
484. "诸比丘,有这五根。哪五种?信根......慧根 - 诸比丘,这就是五根。诸比丘,这五根圆满具足者为阿罗汉,比这稍弱者为阿那含,比这稍弱者为一来,比这稍弱者为预流,比这稍弱者为随法行者,比这稍弱者为随信行者。如是,诸比丘,圆满者圆满成就,部分者部分成就。诸比丘,我说这五根不是空无果报的。"第四。
5. 第一广说经
485. "诸比丘,有这五根。哪五种?信根......慧根 - 诸比丘,这就是五根。诸比丘,这五根圆满具足者为阿罗汉,比这稍弱者为中般涅槃者,比这稍弱者为生般涅槃者,比这稍弱者为无行般涅槃者,比这稍弱者为有行般涅槃者,比这稍弱者为上流至色究竟天者,比这稍弱者为一来,比这稍弱者为预流,比这稍弱者为随法行者,比这稍弱者为随信行者。"第五。
6. 第二广说经

486. ‘‘Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṃ…pe… paññindriyaṃ – imāni kho, bhikkhave, pañcindriyāni. Imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ samattā paripūrattā arahaṃ hoti, tato mudutarehi antarāparinibbāyī hoti, tato mudutarehi upahaccaparinibbāyī hoti, tato mudutarehi asaṅkhāraparinibbāyī hoti, tato mudutarehi sasaṅkhāraparinibbāyī hoti, tato mudutarehi uddhaṃsoto hoti akaniṭṭhagāmī, tato mudutarehi sakadāgāmī hoti , tato mudutarehi sotāpanno hoti, tato mudutarehi dhammānusārī hoti, tato mudutarehi saddhānusārī hoti. Iti kho, bhikkhave, indriyavemattatā phalavemattatā hoti, phalavemattatā puggalavemattatā hotī’’ti. Chaṭṭhaṃ.

7. Tatiyavitthārasuttaṃ

487. ‘‘Pañcimāni , bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṃ…pe… paññindriyaṃ – imāni kho, bhikkhave, pañcindriyāni. Imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ samattā paripūrattā arahaṃ hoti, tato mudutarehi antarāparinibbāyī hoti, tato mudutarehi upahaccaparinibbāyī hoti, tato mudutarehi asaṅkhāraparinibbāyī hoti, tato mudutarehi sasaṅkhāraparinibbāyī hoti, tato mudutarehi uddhaṃsoto hoti akaniṭṭhagāmī, tato mudutarehi sakadāgāmī hoti, tato mudutarehi sotāpanno hoti, tato mudutarehi dhammānusārī hoti, tato mudutarehi saddhānusārī hoti. Iti kho, bhikkhave, paripūraṃ paripūrakārī ārādheti, padesaṃ padesakārī ārādheti. ‘Avañjhāni tvevāhaṃ, bhikkhave, pañcindriyānī’ti vadāmī’’ti. Sattamaṃ.

8. Paṭipannasuttaṃ

488. ‘‘Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṃ…pe… paññindriyaṃ – imāni kho, bhikkhave, pañcindriyāni. Imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ samattā paripūrattā arahaṃ hoti, tato mudutarehi arahattaphalasacchikiriyāya paṭipanno hoti, tato mudutarehi anāgāmī hoti, tato mudutarehi anāgāmiphalasacchikiriyāya paṭipanno hoti, tato mudutarehi sakadāgāmī hoti, tato mudutarehi sakadāgāmiphalasacchikiriyāya paṭipanno hoti, tato mudutarehi sotāpanno hoti, tato mudutarehi sotāpattiphalasacchikiriyāya paṭipanno hoti. Yassa kho, bhikkhave, imāni pañcindriyāni sabbena sabbaṃ sabbathā sabbaṃ natthi, tamahaṃ ‘bāhiro puthujjanapakkhe ṭhito’ti vadāmī’’ti. Aṭṭhamaṃ.

9. Sampannasuttaṃ

489. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca –

‘‘‘Indriyasampanno, indriyasampanno’ti, bhante, vuccati. Kittāvatā nu kho, bhante, indriyasampanno hotī’’ti? ‘‘Idha , bhikkhu, bhikkhu saddhindriyaṃ bhāveti upasamagāmiṃ sambodhagāmiṃ, vīriyindriyaṃ bhāveti upasamagāmiṃ sambodhagāmiṃ, satindriyaṃ bhāveti upasamagāmiṃ sambodhagāmiṃ , samādhindriyaṃ bhāveti upasamagāmiṃ sambodhagāmiṃ, paññindriyaṃ bhāveti upasamagāmiṃ sambodhagāmiṃ. Ettāvatā kho, bhikkhu, bhikkhu indriyasampanno hotī’’ti. Navamaṃ.

10. Āsavakkhayasuttaṃ

490. ‘‘Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṃ…pe… paññindriyaṃ – imāni kho, bhikkhave, pañcindriyāni. Imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ bhāvitattā bahulīkatattā bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’’ti. Dasamaṃ.

Mudutaravaggo dutiyo.

Tassuddānaṃ –

Paṭilābho tayo saṃkhittā, vitthārā apare tayo;

Paṭipanno ca sampanno [paṭipanno cūpasamo (syā. kaṃ. pī. ka.)], dasamaṃ āsavakkhayanti.

3. Chaḷindriyavaggo

1. Punabbhavasuttaṃ



486. "诸比丘,有这五根。哪五种?信根......慧根 - 诸比丘,这就是五根。诸比丘,这五根圆满具足者为阿罗汉,比这稍弱者为中般涅槃者,比这稍弱者为生般涅槃者,比这稍弱者为无行般涅槃者,比这稍弱者为有行般涅槃者,比这稍弱者为上流至色究竟天者,比这稍弱者为一来,比这稍弱者为预流,比这稍弱者为随法行者,比这稍弱者为随信行者。如是,诸比丘,根的差异导致果的差异,果的差异导致人的差异。"第六。
7. 第三广说经
487. "诸比丘,有这五根。哪五种?信根......慧根 - 诸比丘,这就是五根。诸比丘,这五根圆满具足者为阿罗汉,比这稍弱者为中般涅槃者,比这稍弱者为生般涅槃者,比这稍弱者为无行般涅槃者,比这稍弱者为有行般涅槃者,比这稍弱者为上流至色究竟天者,比这稍弱者为一来,比这稍弱者为预流,比这稍弱者为随法行者,比这稍弱者为随信行者。如是,诸比丘,圆满者圆满成就,部分者部分成就。诸比丘,我说这五根不是空无果报的。"第七。
8. 行道经
488. "诸比丘,有这五根。哪五种?信根......慧根 - 诸比丘,这就是五根。诸比丘,这五根圆满具足者为阿罗汉,比这稍弱者为证悟阿罗汉果的行道者,比这稍弱者为阿那含,比这稍弱者为证悟阿那含果的行道者,比这稍弱者为一来,比这稍弱者为证悟一来果的行道者,比这稍弱者为预流,比这稍弱者为证悟预流果的行道者。诸比丘,若有人完全没有这五根,我说他'处于外道凡夫之列'。"第八。
9. 具足经
489. 这时,有一位比丘来到世尊处。来到后,礼敬世尊,坐在一旁。坐在一旁的那位比丘对世尊如是说:
"尊者,人们说'根具足,根具足'。尊者,到什么程度才称为根具足呢?" "在此,比丘,比丘修习趣向寂静、趣向正觉的信根,修习趣向寂静、趣向正觉的精进根,修习趣向寂静、趣向正觉的念根,修习趣向寂静、趣向正觉的定根,修习趣向寂静、趣向正觉的慧根。比丘,到这种程度,比丘称为根具足。"第九。
10. 漏尽经
490. "诸比丘,有这五根。哪五种?信根......慧根 - 诸比丘,这就是五根。诸比丘,由于修习、多修这五根,比丘于现法中自证知、证得、成就、安住于漏尽、无漏的心解脱、慧解脱。"第十。
柔软品第二
其摘要:
获得和三个略说,三个广说,
行道和具足,第十是漏尽。
3. 六根品
1. 再有经

491. ‘‘Pañcimāni , bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṃ…pe… paññindriyaṃ. Yāvakīvañcāhaṃ, bhikkhave, imesaṃ pañcannaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nābbhaññāsiṃ, neva tāvāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ [abhisambuddho paccaññāsiṃ (sī. syā. kaṃ.)]. Yato ca khvāhaṃ, bhikkhave, imesaṃ pañcannaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ abbhaññāsiṃ, athāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ. Ñāṇañca pana me dassanaṃ udapādi – ‘akuppā me vimutti [cetovimutti (sī. pī. ka.)], ayamantimā jāti, natthidāni punabbhavo’’’ti. Paṭhamaṃ.

2. Jīvitindriyasuttaṃ

492. ‘‘Tīṇimāni , bhikkhave, indriyāni. Katamāni tīṇi? Itthindriyaṃ, purisindriyaṃ, jīvitindriyaṃ – imāni kho, bhikkhave, tīṇi indriyānī’’ti. Dutiyaṃ.

3. Aññindriyasuttaṃ

493. ‘‘Tīṇimāni, bhikkhave, indriyāni. Katamāni tīṇi? Anaññātaññassāmītindriyaṃ , aññindriyaṃ, aññātāvindriyaṃ – imāni kho, bhikkhave, tīṇi indriyānī’’ti. Tatiyaṃ.

4. Ekabījīsuttaṃ

494. ‘‘Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṃ…pe… paññindriyaṃ – imāni kho, bhikkhave, pañcindriyāni. Imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ samattā paripūrattā arahaṃ hoti, tato mudutarehi antarāparinibbāyī hoti, tato mudutarehi upahaccaparinibbāyī hoti, tato mudutarehi asaṅkhāraparinibbāyī hoti, tato mudutarehi sasaṅkhāraparinibbāyī hoti, tato mudutarehi uddhaṃsoto hoti akaniṭṭhagāmī, tato mudutarehi sakadāgāmī hoti, tato mudutarehi ekabījī [ekabīji (ka.)] hoti, tato mudutarehi kolaṃkolo hoti, tato mudutarehi sattakkhattuparamo hoti, tato mudutarehi dhammānusārī hoti, tato mudutarehi saddhānusārī hotī’’ti. Catutthaṃ.

5. Suddhakasuttaṃ

495. ‘‘Chayimāni, bhikkhave, indriyāni. Katamāni cha? Cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ , jivhindriyaṃ, kāyindriyaṃ, manindriyaṃ – imāni kho, bhikkhave, cha indriyānī’’ti. Pañcamaṃ.

6. Sotāpannasuttaṃ

496. ‘‘Chayimāni, bhikkhave, indriyāni. Katamāni cha? Cakkhundriyaṃ…pe… manindriyaṃ. Yato kho, bhikkhave, ariyasāvako imesaṃ channaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti – ayaṃ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyaṇo’’ti. Chaṭṭhaṃ.

7. Arahantasuttaṃ

497. ‘‘Chayimāni , bhikkhave, indriyāni. Katamāni cha? Cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ, manindriyaṃ. Yato kho, bhikkhave, bhikkhu imesaṃ channaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto hoti – ayaṃ vuccati, bhikkhave, ‘bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto’’’ti. Sattamaṃ.

8. Sambuddhasuttaṃ

498. ‘‘Chayimāni, bhikkhave, indriyāni. Katamāni cha? Cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ, manindriyaṃ. Yāvakīvañcāhaṃ , bhikkhave, imesaṃ channaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nābbhaññāsiṃ, neva tāvāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassa maṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ. Yato ca khvāhaṃ, bhikkhave, imesaṃ channaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ abbhaññāsiṃ, athāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ. Ñāṇañca pana me dassanaṃ udapādi – ‘akuppā me vimutti, ayamantimā jāti, natthidāni punabbhavo’’’ti. Aṭṭhamaṃ.



491. "诸比丘,有这五根。哪五种?信根......慧根。诸比丘,只要我还没有如实了知这五根的集、灭、味、患、离,诸比丘,我就不认为自己在天、魔、梵世界中,在沙门、婆罗门、天、人众中证得无上正等正觉。诸比丘,当我如实了知这五根的集、灭、味、患、离时,诸比丘,我才认为自己在天、魔、梵世界中,在沙门、婆罗门、天、人众中证得无上正等正觉。我生起了智见:'我的解脱不动摇,这是最后一生,不再有再有。'"第一。
2. 命根经
492. "诸比丘,有这三根。哪三种?女根、男根、命根 - 诸比丘,这就是三根。"第二。
3. 具知根经
493. "诸比丘,有这三根。哪三种?未知当知根、已知根、具知根 - 诸比丘,这就是三根。"第三。
4. 一种子经
494. "诸比丘,有这五根。哪五种?信根......慧根 - 诸比丘,这就是五根。诸比丘,这五根圆满具足者为阿罗汉,比这稍弱者为中般涅槃者,比这稍弱者为生般涅槃者,比这稍弱者为无行般涅槃者,比这稍弱者为有行般涅槃者,比这稍弱者为上流至色究竟天者,比这稍弱者为一来,比这稍弱者为一种子者,比这稍弱者为家家者,比这稍弱者为极七返者,比这稍弱者为随法行者,比这稍弱者为随信行者。"第四。
5. 清净经
495. "诸比丘,有这六根。哪六种?眼根、耳根、鼻根、舌根、身根、意根 - 诸比丘,这就是六根。"第五。
6. 预流经
496. "诸比丘,有这六根。哪六种?眼根......意根。诸比丘,当圣弟子如实了知这六根的集、灭、味、患、离时 - 诸比丘,这被称为圣弟子预流,不堕恶趣,决定,以正觉为归宿。"第六。
7. 阿罗汉经
497. "诸比丘,有这六根。哪六种?眼根、耳根、鼻根、舌根、身根、意根。诸比丘,当比丘如实知见这六根的集、灭、味、患、离,无取而解脱时 - 诸比丘,这被称为'比丘阿罗汉,漏尽,梵行已立,所作已办,舍重担,逮得己利,尽诸有结,正智解脱'。"第七。
8. 正觉经
498. "诸比丘,有这六根。哪六种?眼根、耳根、鼻根、舌根、身根、意根。诸比丘,只要我还没有如实了知这六根的集、灭、味、患、离,诸比丘,我就不认为自己在天、魔、梵世界中,在沙门、婆罗门、天、人众中证得无上正等正觉。诸比丘,当我如实了知这六根的集、灭、味、患、离时,诸比丘,我才认为自己在天、魔、梵世界中,在沙门、婆罗门、天、人众中证得无上正等正觉。我生起了智见:'我的解脱不动摇,这是最后一生,不再有再有。'"第八。

9. Paṭhamasamaṇabrāhmaṇasuttaṃ

499. ‘‘Chayimāni, bhikkhave, indriyāni. Katamāni cha? Cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ, manindriyaṃ. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṃ channaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānanti, na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca panete āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti’’. ‘‘Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṃ channaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānanti, te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī’’ti. Navamaṃ.

10. Dutiyasamaṇabrāhmaṇasuttaṃ

500. ‘‘Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā cakkhundriyaṃ nappajānanti, cakkhundriyasamudayaṃ nappajānanti, cakkhundriyanirodhaṃ nappajānanti, cakkhundriyanirodhagāminiṃ paṭipadaṃ nappajānanti; sotindriyaṃ…pe… ghānindriyaṃ…pe… jivhindriyaṃ…pe… kāyindriyaṃ…pe… manindriyaṃ nappajānanti, manindriyasamudayaṃ nappajānanti , manindriyanirodhaṃ nappajānanti, manindriyanirodhagāminiṃ paṭipadaṃ nappajānanti. Na me te, bhikkhave…pe… sayaṃ abhiññā sacchikatvā upasampajja viharanti.

‘‘Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā cakkhundriyaṃ pajānanti, cakkhundriyasamudayaṃ pajānanti, cakkhundriyanirodhaṃ pajānanti, cakkhundriyanirodhagāminiṃ paṭipadaṃ pajānanti, sotindriyaṃ…pe… ghānindriyaṃ…pe… jivhindriyaṃ…pe… kāyindriyaṃ…pe… manindriyaṃ pajānanti, manindriyasamudayaṃ pajānanti, manindriyanirodhaṃ pajānanti, manindriyanirodhagāminiṃ paṭipadaṃ pajānanti, te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī’’ti. Dasamaṃ.

Chaḷindriyavaggo tatiyo.

Tassuddānaṃ –

Punabbhavo jīvitaññāya, ekabījī ca suddhakaṃ;

Soto arahasambuddho, dve ca samaṇabrāhmaṇāti.

4. Sukhindriyavaggo

1. Suddhikasuttaṃ

501. ‘‘Pañcimāni , bhikkhave, indriyāni. Katamāni pañca? Sukhindriyaṃ, dukkhindriyaṃ, somanassindriyaṃ, domanassindriyaṃ, upekkhindriyaṃ – imāni kho, bhikkhave, pañcindriyānī’’ti. Paṭhamaṃ.

2. Sotāpannasuttaṃ

502. ‘‘Pañcimāni , bhikkhave, indriyāni. Katamāni pañca? Sukhindriyaṃ, dukkhindriyaṃ, somanassindriyaṃ, domanassindriyaṃ, upekkhindriyaṃ. Yato kho, bhikkhave, ariyasāvako imesaṃ pañcannaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti – ayaṃ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyaṇo’’ti. Dutiyaṃ.

3. Arahantasuttaṃ

503. ‘‘Pañcimāni , bhikkhave, indriyāni. Katamāni pañca? Sukhindriyaṃ, dukkhindriyaṃ, somanassindriyaṃ, domanassindriyaṃ, upekkhindriyaṃ. Yato kho, bhikkhave, bhikkhu imesaṃ pañcannaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto hoti – ayaṃ vuccati, bhikkhave, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto’’ti. Tatiyaṃ.

4. Paṭhamasamaṇabrāhmaṇasuttaṃ



9. 第一沙门婆罗门经
499. "诸比丘,有这六根。哪六种?眼根、耳根、鼻根、舌根、身根、意根。诸比丘,凡任何沙门或婆罗门不如实了知这六根的集、灭、味、患、离,诸比丘,他们不被我认为是沙门中的沙门或婆罗门中的婆罗门,这些尊者也不能于现法中以自己的证智作证、成就、安住沙门义或婆罗门义。诸比丘,凡任何沙门或婆罗门如实了知这六根的集、灭、味、患、离,诸比丘,他们被我认为是沙门中的沙门和婆罗门中的婆罗门,这些尊者也能于现法中以自己的证智作证、成就、安住沙门义和婆罗门义。"第九。
10. 第二沙门婆罗门经
500. "诸比丘,凡任何沙门或婆罗门不了知眼根,不了知眼根集,不了知眼根灭,不了知趣向眼根灭的道路;不了知耳根......不了知鼻根......不了知舌根......不了知身根......不了知意根,不了知意根集,不了知意根灭,不了知趣向意根灭的道路。诸比丘,他们不被我......以自己的证智作证、成就、安住。
诸比丘,凡任何沙门或婆罗门了知眼根,了知眼根集,了知眼根灭,了知趣向眼根灭的道路;了知耳根......了知鼻根......了知舌根......了知身根......了知意根,了知意根集,了知意根灭,了知趣向意根灭的道路,诸比丘,他们被我认为是沙门中的沙门和婆罗门中的婆罗门,这些尊者也能于现法中以自己的证智作证、成就、安住沙门义和婆罗门义。"第十。
六根品第三
其摘要:
再有、命、具知,一种子和清净,
预流、阿罗汉、正觉,两个沙门婆罗门。
4. 乐根品
1. 清净经
501. "诸比丘,有这五根。哪五种?乐根、苦根、喜根、忧根、舍根 - 诸比丘,这就是五根。"第一。
2. 预流经
502. "诸比丘,有这五根。哪五种?乐根、苦根、喜根、忧根、舍根。诸比丘,当圣弟子如实了知这五根的集、灭、味、患、离时 - 诸比丘,这被称为圣弟子预流,不堕恶趣,决定,以正觉为归宿。"第二。
3. 阿罗汉经
503. "诸比丘,有这五根。哪五种?乐根、苦根、喜根、忧根、舍根。诸比丘,当比丘如实知见这五根的集、灭、味、患、离,无取而解脱时 - 诸比丘,这被称为比丘阿罗汉,漏尽,梵行已立,所作已办,舍重担,逮得己利,尽诸有结,正智解脱。"第三。
4. 第一沙门婆罗门经

504. ‘‘Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Sukhindriyaṃ, dukkhindriyaṃ, somanassindriyaṃ, domanassindriyaṃ, upekkhindriyaṃ. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṃ pañcannaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānanti, na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca panete āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti.

‘‘Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṃ pañcannaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānanti, te kho me , bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī’’ti. Catutthaṃ.

5. Dutiyasamaṇabrāhmaṇasuttaṃ

505. ‘‘Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Sukhindriyaṃ, dukkhindriyaṃ, somanassindriyaṃ, domanassindriyaṃ, upekkhindriyaṃ. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā sukhindriyaṃ nappajānanti, sukhindriyasamudayaṃ nappajānanti, sukhindriyanirodhaṃ nappajānanti, sukhindriyanirodhagāminiṃ paṭipadaṃ nappajānanti; dukkhindriyaṃ nappajānanti…pe… somanassindriyaṃ nappajānanti…pe… domanassindriyaṃ nappajānanti …pe… upekkhindriyaṃ nappajānanti, upekkhindriyasamudayaṃ nappajānanti, upekkhindriyanirodhaṃ nappajānanti, upekkhindriyanirodhagāminiṃ paṭipadaṃ nappajānanti; na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca panete āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti.

‘‘Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā sukhindriyaṃ pajānanti, sukhindriyasamudayaṃ pajānanti, sukhindriyanirodhaṃ pajānanti, sukhindriyanirodhagāminiṃ paṭipadaṃ pajānanti; dukkhindriyaṃ pajānanti…pe… somanassindriyaṃ pajānanti… domanassindriyaṃ pajānanti… upekkhindriyaṃ pajānanti, upekkhindriyasamudayaṃ pajānanti, upekkhindriyanirodhaṃ pajānanti, upekkhindriyanirodhagāminiṃ paṭipadaṃ pajānanti, te ca kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī’’ti. Pañcamaṃ.

6. Paṭhamavibhaṅgasuttaṃ

506. ‘‘Pañcimāni , bhikkhave, indriyāni. Katamāni pañca? Sukhindriyaṃ, dukkhindriyaṃ, somanassindriyaṃ, domanassindriyaṃ, upekkhindriyaṃ.

‘‘Katamañca , bhikkhave, sukhindriyaṃ? Yaṃ kho, bhikkhave, kāyikaṃ sukhaṃ , kāyikaṃ sātaṃ, kāyasamphassajaṃ sukhaṃ sātaṃ vedayitaṃ – idaṃ vuccati, bhikkhave, sukhindriyaṃ.

‘‘Katamañca, bhikkhave, dukkhindriyaṃ? Yaṃ kho, bhikkhave, kāyikaṃ dukkhaṃ, kāyikaṃ asātaṃ, kāyasamphassajaṃ dukkhaṃ asātaṃ vedayitaṃ – idaṃ vuccati, bhikkhave, dukkhindriyaṃ.

‘‘Katamañca, bhikkhave, somanassindriyaṃ? Yaṃ kho, bhikkhave, cetasikaṃ sukhaṃ, cetasikaṃ sātaṃ, manosamphassajaṃ sukhaṃ sātaṃ vedayitaṃ – idaṃ vuccati, bhikkhave, somanassindriyaṃ.

‘‘Katamañca, bhikkhave, domanassindriyaṃ? Yaṃ kho, bhikkhave, cetasikaṃ dukkhaṃ, cetasikaṃ asātaṃ, manosamphassajaṃ dukkhaṃ asātaṃ vedayitaṃ – idaṃ vuccati, bhikkhave, domanassindriyaṃ.

‘‘Katamañca, bhikkhave, upekkhindriyaṃ? Yaṃ kho, bhikkhave, kāyikaṃ vā cetasikaṃ vā nevasātaṃ nāsātaṃ vedayitaṃ – idaṃ vuccati, bhikkhave, upekkhindriyaṃ. Imāni kho, bhikkhave, pañcindriyānī’’ti. Chaṭṭhaṃ.

7. Dutiyavibhaṅgasuttaṃ



504. "诸比丘,有这五根。哪五种?乐根、苦根、喜根、忧根、舍根。诸比丘,凡任何沙门或婆罗门不如实了知这五根的集、灭、味、患、离,诸比丘,他们不被我认为是沙门中的沙门或婆罗门中的婆罗门,这些尊者也不能于现法中以自己的证智作证、成就、安住沙门义或婆罗门义。
诸比丘,凡任何沙门或婆罗门如实了知这五根的集、灭、味、患、离,诸比丘,他们被我认为是沙门中的沙门和婆罗门中的婆罗门,这些尊者也能于现法中以自己的证智作证、成就、安住沙门义和婆罗门义。"第四。
5. 第二沙门婆罗门经
505. "诸比丘,有这五根。哪五种?乐根、苦根、喜根、忧根、舍根。诸比丘,凡任何沙门或婆罗门不了知乐根,不了知乐根集,不了知乐根灭,不了知趣向乐根灭的道路;不了知苦根......不了知喜根......不了知忧根......不了知舍根,不了知舍根集,不了知舍根灭,不了知趣向舍根灭的道路;诸比丘,他们不被我认为是沙门中的沙门或婆罗门中的婆罗门,这些尊者也不能于现法中以自己的证智作证、成就、安住沙门义或婆罗门义。
诸比丘,凡任何沙门或婆罗门了知乐根,了知乐根集,了知乐根灭,了知趣向乐根灭的道路;了知苦根......了知喜根......了知忧根......了知舍根,了知舍根集,了知舍根灭,了知趣向舍根灭的道路,诸比丘,他们被我认为是沙门中的沙门和婆罗门中的婆罗门,这些尊者也能于现法中以自己的证智作证、成就、安住沙门义和婆罗门义。"第五。
6. 第一分别经
506. "诸比丘,有这五根。哪五种?乐根、苦根、喜根、忧根、舍根。
诸比丘,什么是乐根?诸比丘,凡身体的乐、身体的适意、由身触所生的乐适意受 - 诸比丘,这被称为乐根。
诸比丘,什么是苦根?诸比丘,凡身体的苦、身体的不适意、由身触所生的苦不适意受 - 诸比丘,这被称为苦根。
诸比丘,什么是喜根?诸比丘,凡心理的乐、心理的适意、由意触所生的乐适意受 - 诸比丘,这被称为喜根。
诸比丘,什么是忧根?诸比丘,凡心理的苦、心理的不适意、由意触所生的苦不适意受 - 诸比丘,这被称为忧根。
诸比丘,什么是舍根?诸比丘,凡身体的或心理的既非适意亦非不适意的受 - 诸比丘,这被称为舍根。诸比丘,这就是五根。"第六。
7. 第二分别经

507. ‘‘Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Sukhindriyaṃ, dukkhindriyaṃ, somanassindriyaṃ, domanassindriyaṃ, upekkhindriyaṃ.

‘‘Katamañca , bhikkhave, sukhindriyaṃ? Yaṃ kho, bhikkhave, kāyikaṃ sukhaṃ, kāyikaṃ sātaṃ, kāyasamphassajaṃ sukhaṃ sātaṃ vedayitaṃ – idaṃ vuccati, bhikkhave, sukhindriyaṃ.

‘‘Katamañca, bhikkhave, dukkhindriyaṃ? Yaṃ kho, bhikkhave, kāyikaṃ dukkhaṃ , kāyikaṃ asātaṃ, kāyasamphassajaṃ dukkhaṃ asātaṃ vedayitaṃ – idaṃ vuccati, bhikkhave, dukkhindriyaṃ.

‘‘Katamañca, bhikkhave, somanassindriyaṃ? Yaṃ kho, bhikkhave, cetasikaṃ sukhaṃ, cetasikaṃ sātaṃ, manosamphassajaṃ sukhaṃ sātaṃ vedayitaṃ – idaṃ vuccati, bhikkhave, somanassindriyaṃ.

‘‘Katamañca , bhikkhave, domanassindriyaṃ? Yaṃ kho, bhikkhave, cetasikaṃ dukkhaṃ, cetasikaṃ asātaṃ, manosamphassajaṃ dukkhaṃ asātaṃ vedayitaṃ – idaṃ vuccati, bhikkhave, domanassindriyaṃ.

‘‘Katamañca, bhikkhave, upekkhindriyaṃ? Yaṃ kho, bhikkhave, kāyikaṃ vā cetasikaṃ vā nevasātaṃ nāsātaṃ vedayitaṃ – idaṃ vuccati, bhikkhave, upekkhindriyaṃ.

‘‘Tatra, bhikkhave, yañca sukhindriyaṃ yañca somanassindriyaṃ, sukhā sā vedanā daṭṭhabbā. Tatra, bhikkhave, yañca dukkhindriyaṃ yañca domanassindriyaṃ, dukkhā sā vedanā daṭṭhabbā. Tatra, bhikkhave, yadidaṃ upekkhindriyaṃ, adukkhamasukhā sā vedanā daṭṭhabbā. Imāni kho, bhikkhave, pañcindriyānī’’ti. Sattamaṃ.

8. Tatiyavibhaṅgasuttaṃ

508. ‘‘Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Sukhindriyaṃ, dukkhindriyaṃ, somanassindriyaṃ, domanassindriyaṃ, upekkhindriyaṃ.

‘‘Katamañca , bhikkhave, sukhindriyaṃ? Yaṃ kho, bhikkhave, kāyikaṃ sukhaṃ , kāyikaṃ sātaṃ, kāyasamphassajaṃ sukhaṃ sātaṃ vedayitaṃ – idaṃ vuccati, bhikkhave, sukhindriyaṃ.

‘‘Katamañca, bhikkhave, dukkhindriyaṃ? Yaṃ kho, bhikkhave, kāyikaṃ dukkhaṃ, kāyikaṃ asātaṃ, kāyasamphassajaṃ dukkhaṃ asātaṃ vedayitaṃ – idaṃ vuccati, bhikkhave, dukkhindriyaṃ.

‘‘Katamañca, bhikkhave, somanassindriyaṃ? Yaṃ kho, bhikkhave, cetasikaṃ sukhaṃ, cetasikaṃ sātaṃ, manosamphassajaṃ sukhaṃ sātaṃ vedayitaṃ – idaṃ vuccati, bhikkhave, somanassindriyaṃ.

‘‘Katamañca , bhikkhave, domanassindriyaṃ? Yaṃ kho, bhikkhave, cetasikaṃ dukkhaṃ, cetasikaṃ asātaṃ, manosamphassajaṃ dukkhaṃ asātaṃ vedayitaṃ – idaṃ vuccati, bhikkhave, domanassindriyaṃ.

‘‘Katamañca, bhikkhave, upekkhindriyaṃ? Yaṃ kho, bhikkhave, kāyikaṃ vā cetasikaṃ vā neva sātaṃ nāsātaṃ vedayitaṃ – idaṃ vuccati, bhikkhave, upekkhindriyaṃ.

‘‘Tatra, bhikkhave, yañca sukhindriyaṃ yañca somanassindriyaṃ, sukhā sā vedanā daṭṭhabbā. Tatra, bhikkhave, yañca dukkhindriyaṃ yañca domanassindriyaṃ, dukkhā sā vedanā daṭṭhabbā. Tatra, bhikkhave, yadidaṃ upekkhindriyaṃ, adukkhamasukhā sā vedanā daṭṭhabbā . Iti kho, bhikkhave, imāni pañcindriyāni pañca hutvā tīṇi honti, tīṇi hutvā pañca honti pariyāyenā’’ti. Aṭṭhamaṃ.

9. Kaṭṭhopamasuttaṃ



507. "诸比丘,有这五根。哪五种?乐根、苦根、喜根、忧根、舍根。
诸比丘,什么是乐根?诸比丘,凡身体的乐、身体的适意、由身触所生的乐适意受 - 诸比丘,这被称为乐根。
诸比丘,什么是苦根?诸比丘,凡身体的苦、身体的不适意、由身触所生的苦不适意受 - 诸比丘,这被称为苦根。
诸比丘,什么是喜根?诸比丘,凡心理的乐、心理的适意、由意触所生的乐适意受 - 诸比丘,这被称为喜根。
诸比丘,什么是忧根?诸比丘,凡心理的苦、心理的不适意、由意触所生的苦不适意受 - 诸比丘,这被称为忧根。
诸比丘,什么是舍根?诸比丘,凡身体的或心理的既非适意亦非不适意的受 - 诸比丘,这被称为舍根。
诸比丘,其中乐根和喜根,应视为乐受。诸比丘,其中苦根和忧根,应视为苦受。诸比丘,其中舍根,应视为不苦不乐受。诸比丘,这就是五根。"第七。
8. 第三分别经
508. "诸比丘,有这五根。哪五种?乐根、苦根、喜根、忧根、舍根。
诸比丘,什么是乐根?诸比丘,凡身体的乐、身体的适意、由身触所生的乐适意受 - 诸比丘,这被称为乐根。
诸比丘,什么是苦根?诸比丘,凡身体的苦、身体的不适意、由身触所生的苦不适意受 - 诸比丘,这被称为苦根。
诸比丘,什么是喜根?诸比丘,凡心理的乐、心理的适意、由意触所生的乐适意受 - 诸比丘,这被称为喜根。
诸比丘,什么是忧根?诸比丘,凡心理的苦、心理的不适意、由意触所生的苦不适意受 - 诸比丘,这被称为忧根。
诸比丘,什么是舍根?诸比丘,凡身体的或心理的既非适意亦非不适意的受 - 诸比丘,这被称为舍根。
诸比丘,其中乐根和喜根,应视为乐受。诸比丘,其中苦根和忧根,应视为苦受。诸比丘,其中舍根,应视为不苦不乐受。如是,诸比丘,这五根成为三,三成为五,以不同方式。"第八。
9. 木喻经

509. ‘‘Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Sukhindriyaṃ, dukkhindriyaṃ, somanassindriyaṃ, domanassindriyaṃ, upekkhindriyaṃ. Sukhavedaniyaṃ, bhikkhave, phassaṃ paṭicca uppajjati sukhindriyaṃ. So sukhitova samāno ‘sukhitosmī’ti pajānāti. Tasseva sukhavedaniyassa phassassa nirodhā ‘yaṃ tajjaṃ vedayitaṃ sukhavedaniyaṃ phassaṃ paṭicca uppannaṃ sukhindriyaṃ taṃ nirujjhati, taṃ vūpasammatī’ti pajānāti’’.

‘‘Dukkhavedaniyaṃ, bhikkhave, phassaṃ paṭicca uppajjati dukkhindriyaṃ. So dukkhitova samāno ‘dukkhitosmī’ti pajānāti. Tasseva dukkhavedaniyassa phassassa nirodhā ‘yaṃ tajjaṃ vedayitaṃ dukkhavedaniyaṃ phassaṃ paṭicca uppannaṃ dukkhindriyaṃ taṃ nirujjhati, taṃ vūpasammatī’ti pajānāti’’.

‘‘Somanassavedaniyaṃ, bhikkhave, phassaṃ paṭicca uppajjati somanassindriyaṃ. So sumanova samāno ‘sumanosmī’ti pajānāti. Tasseva somanassavedaniyassa phassassa nirodhā ‘yaṃ tajjaṃ vedayitaṃ somanassavedaniyaṃ phassaṃ paṭicca uppannaṃ somanassindriyaṃ taṃ nirujjhati, taṃ vūpasammatī’ti pajānāti’’.

‘‘Domanassavedaniyaṃ, bhikkhave, phassaṃ paṭicca uppajjati domanassindriyaṃ. So dummanova samāno ‘dummanosmī’ti pajānāti. Tasseva domanassavedaniyassa phassassa nirodhā ‘yaṃ tajjaṃ vedayitaṃ domanassavedaniyaṃ phassaṃ paṭicca uppannaṃ domanassindriyaṃ taṃ nirujjhati, taṃ vūpasammatī’ti pajānāti’’.

‘‘Upekkhāvedaniyaṃ, bhikkhave, phassaṃ paṭicca uppajjati upekkhindriyaṃ. So upekkhakova samāno ‘upekkhakosmī’ti pajānāti. Tasseva upekkhāvedaniyassa phassassa nirodhā ‘yaṃ tajjaṃ vedayitaṃ upekkhāvedaniyaṃ phassaṃ paṭicca uppannaṃ upekkhindriyaṃ taṃ nirujjhati, taṃ vūpasammatī’ti pajānāti’’.

‘‘Seyyathāpi, bhikkhave, dvinnaṃ kaṭṭhānaṃ saṅghaṭṭanasamodhānā [saṃghaṭṭanāsamodhānā (pī. ka.), saṃghaṭanasamodhānā (syā. kaṃ.)] usmā jāyati, tejo abhinibbattati; tesaṃyeva kaṭṭhānaṃ nānābhāvāvinikkhepā yā [nānābhāvanikkhepā (syā. kaṃ. pī. ka.)] tajjā usmā sā nirujjhati sā vūpasammati; evameva kho, bhikkhave, sukhavedaniyaṃ phassaṃ paṭicca uppajjati sukhindriyaṃ. So sukhitova samāno ‘sukhitosmī’ti pajānāti. Tasseva sukhavedaniyassa phassassa nirodhā ‘yaṃ tajjaṃ vedayitaṃ sukhavedaniyaṃ phassaṃ paṭicca uppajjati sukhindriyaṃ taṃ nirujjhati , taṃ vūpasammatī’ti pajānāti’’.

‘‘Dukkhavedaniyaṃ, bhikkhave, phassaṃ paṭicca…pe… somanassavedaniyaṃ, bhikkhave, phassaṃ paṭicca…pe… domanassavedaniyaṃ, bhikkhave, phassaṃ paṭicca…pe… upekkhāvedaniyaṃ, bhikkhave, phassaṃ paṭicca uppajjati upekkhindriyaṃ. So upekkhakova samāno ‘upekkhakosmī’ti pajānāti. Tasseva upekkhāvedaniyassa phassassa nirodhā ‘yaṃ tajjaṃ vedayitaṃ upekkhāvedaniyaṃ phassaṃ paṭicca uppajjati upekkhindriyaṃ taṃ nirujjhati, taṃ vūpasammatī’ti pajānāti’’. Navamaṃ.

10. Uppaṭipāṭikasuttaṃ



509. "诸比丘,有这五根。哪五种?乐根、苦根、喜根、忧根、舍根。诸比丘,缘乐受触生起乐根。他处于乐时,了知'我有乐'。他了知:'由于那乐受触的灭,缘彼而生的乐根也灭、止息'。
诸比丘,缘苦受触生起苦根。他处于苦时,了知'我有苦'。他了知:'由于那苦受触的灭,缘彼而生的苦根也灭、止息'。
诸比丘,缘喜受触生起喜根。他处于喜时,了知'我有喜'。他了知:'由于那喜受触的灭,缘彼而生的喜根也灭、止息'。
诸比丘,缘忧受触生起忧根。他处于忧时,了知'我有忧'。他了知:'由于那忧受触的灭,缘彼而生的忧根也灭、止息'。
诸比丘,缘舍受触生起舍根。他处于舍时,了知'我有舍'。他了知:'由于那舍受触的灭,缘彼而生的舍根也灭、止息'。
诸比丘,譬如由两木相擦而生热,生火;那两木分离时,所生之热即灭、止息。同样地,诸比丘,缘乐受触生起乐根。他处于乐时,了知'我有乐'。他了知:'由于那乐受触的灭,缘彼而生的乐根也灭、止息'。
诸比丘,缘苦受触......诸比丘,缘喜受触......诸比丘,缘忧受触......诸比丘,缘舍受触生起舍根。他处于舍时,了知'我有舍'。他了知:'由于那舍受触的灭,缘彼而生的舍根也灭、止息'。"第九。
10. 逆序经

510. ‘‘Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Dukkhindriyaṃ , domanassindriyaṃ, sukhindriyaṃ, somanassindriyaṃ, upekkhindriyaṃ. Idha, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato uppajjati dukkhindriyaṃ. So evaṃ pajānāti – ‘uppannaṃ kho me idaṃ dukkhindriyaṃ, tañca kho sanimittaṃ sanidānaṃ sasaṅkhāraṃ sappaccayaṃ. Tañca animittaṃ anidānaṃ asaṅkhāraṃ appaccayaṃ dukkhindriyaṃ uppajjissatīti – netaṃ ṭhānaṃ vijjati’. So dukkhindriyañca pajānāti, dukkhindriyasamudayañca pajānāti, dukkhindriyanirodhañca pajānāti, yattha cuppannaṃ dukkhindriyaṃ aparisesaṃ nirujjhati tañca pajānāti. Kattha cuppannaṃ dukkhindriyaṃ aparisesaṃ nirujjhati? Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati, ettha cuppannaṃ dukkhindriyaṃ aparisesaṃ nirujjhati. Ayaṃ vuccati, bhikkhave, ‘bhikkhu aññāsi dukkhindriyassa nirodhaṃ, tadatthāya cittaṃ upasaṃharati’’’.

‘‘Idha pana, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato uppajjati domanassindriyaṃ. So evaṃ pajānāti – ‘uppannaṃ kho me idaṃ domanassindriyaṃ, tañca kho sanimittaṃ sanidānaṃ sasaṅkhāraṃ sappaccayaṃ. Tañca animittaṃ anidānaṃ asaṅkhāraṃ appaccayaṃ domanassindriyaṃ uppajjissatīti – netaṃ ṭhānaṃ vijjati’ . So domanassindriyañca pajānāti, domanassindriyasamudayañca pajānāti, domanassindriyanirodhañca pajānāti, yattha cuppannaṃ domanassindriyaṃ aparisesaṃ nirujjhati tañca pajānāti. Kattha cuppannaṃ domanassindriyaṃ aparisesaṃ nirujjhati? Idha, bhikkhave, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati, ettha cuppannaṃ domanassindriyaṃ aparisesaṃ nirujjhati. Ayaṃ vuccati, bhikkhave, ‘bhikkhu aññāsi domanassindriyassa nirodhaṃ, tadatthāya cittaṃ upasaṃharati’’’.

‘‘Idha pana, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato uppajjati sukhindriyaṃ. So evaṃ pajānāti – ‘uppannaṃ kho me idaṃ sukhindriyaṃ, tañca kho sanimittaṃ sanidānaṃ sasaṅkhāraṃ sappaccayaṃ. Tañca animittaṃ anidānaṃ asaṅkhāraṃ appaccayaṃ sukhindriyaṃ uppajjissatīti – netaṃ ṭhānaṃ vijjati’. So sukhindriyañca pajānāti, sukhindriyasamudayañca pajānāti, sukhindriyanirodhañca pajānāti, yattha cuppannaṃ sukhindriyaṃ aparisesaṃ nirujjhati tañca pajānāti. Kattha cuppannaṃ sukhindriyaṃ aparisesaṃ nirujjhati? Idha, bhikkhave, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati, ettha cuppannaṃ sukhindriyaṃ aparisesaṃ nirujjhati. Ayaṃ vuccati, bhikkhave, ‘bhikkhu aññāsi sukhindriyassa nirodhaṃ, tadatthāya cittaṃ upasaṃharati’’’.

‘‘Idha pana, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato uppajjati somanassindriyaṃ. So evaṃ pajānāti – ‘uppannaṃ kho me idaṃ somanassindriyaṃ, tañca kho sanimittaṃ sanidānaṃ sasaṅkhāraṃ sappaccayaṃ. Tañca animittaṃ anidānaṃ asaṅkhāraṃ appaccayaṃ somanassindriyaṃ uppajjissatīti – netaṃ ṭhānaṃ vijjati’. So somanassindriyañca pajānāti, somanassindriyasamudayañca pajānāti, somanassindriyanirodhañca pajānāti, yattha cuppannaṃ somanassindriyaṃ aparisesaṃ nirujjhati tañca pajānāti. Kattha cuppannaṃ somanassindriyaṃ aparisesaṃ nirujjhati? Idha, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati, ettha cuppannaṃ somanassindriyaṃ aparisesaṃ nirujjhati. Ayaṃ vuccati, bhikkhave, ‘bhikkhu aññāsi somanassindriyassa nirodhaṃ, tadatthāya cittaṃ upasaṃharati’’’.


510. "诸比丘,有这五根。哪五种?苦根、忧根、乐根、喜根、舍根。诸比丘,在此,当比丘不放逸、热忱、精进而住时,生起苦根。他如是了知:'这苦根生起了,它有相、有因、有行、有缘。无相、无因、无行、无缘的苦根会生起 - 这是不可能的。'他了知苦根,了知苦根集,了知苦根灭,了知已生起的苦根在何处完全灭尽。在何处已生起的苦根完全灭尽?诸比丘,在此,比丘离欲、离不善法,有寻有伺,由离生喜乐,成就初禅而住,在此已生起的苦根完全灭尽。诸比丘,这被称为'比丘已知苦根的灭,为此而专注心'。
诸比丘,在此,当比丘不放逸、热忱、精进而住时,生起忧根。他如是了知:'这忧根生起了,它有相、有因、有行、有缘。无相、无因、无行、无缘的忧根会生起 - 这是不可能的。'他了知忧根,了知忧根集,了知忧根灭,了知已生起的忧根在何处完全灭尽。在何处已生起的忧根完全灭尽?诸比丘,在此,比丘寻伺寂静,内心清净,心一境性,无寻无伺,定生喜乐,成就第二禅而住,在此已生起的忧根完全灭尽。诸比丘,这被称为'比丘已知忧根的灭,为此而专注心'。
诸比丘,在此,当比丘不放逸、热忱、精进而住时,生起乐根。他如是了知:'这乐根生起了,它有相、有因、有行、有缘。无相、无因、无行、无缘的乐根会生起 - 这是不可能的。'他了知乐根,了知乐根集,了知乐根灭,了知已生起的乐根在何处完全灭尽。在何处已生起的乐根完全灭尽?诸比丘,在此,比丘离喜,住于舍,正念正知,以身受乐,如圣者所说的'舍、念、乐住',成就第三禅而住,在此已生起的乐根完全灭尽。诸比丘,这被称为'比丘已知乐根的灭,为此而专注心'。
诸比丘,在此,当比丘不放逸、热忱、精进而住时,生起喜根。他如是了知:'这喜根生起了,它有相、有因、有行、有缘。无相、无因、无行、无缘的喜根会生起 - 这是不可能的。'他了知喜根,了知喜根集,了知喜根灭,了知已生起的喜根在何处完全灭尽。在何处已生起的喜根完全灭尽?诸比丘,在此,比丘舍乐舍苦,先前的喜忧已灭,不苦不乐,舍念清净,成就第四禅而住,在此已生起的喜根完全灭尽。诸比丘,这被称为'比丘已知喜根的灭,为此而专注心'。


‘‘Idha pana, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato uppajjati upekkhindriyaṃ. So evaṃ pajānāti – ‘uppannaṃ kho me idaṃ upekkhindriyaṃ, tañca kho sanimittaṃ sanidānaṃ sasaṅkhāraṃ sappaccayaṃ. Tañca animittaṃ anidānaṃ asaṅkhāraṃ appaccayaṃ upekkhindriyaṃ uppajjissatīti – netaṃ ṭhānaṃ vijjati’. So upekkhindriyañca pajānāti, upekkhindriyasamudayañca pajānāti, upekkhindriyanirodhañca pajānāti, yattha cuppannaṃ upekkhindriyaṃ aparisesaṃ nirujjhati tañca pajānāti. Kattha cuppannaṃ upekkhindriyaṃ aparisesaṃ nirujjhati? Idha, bhikkhave, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, ettha cuppannaṃ upekkhindriyaṃ aparisesaṃ nirujjhati. Ayaṃ vuccati, bhikkhave, ‘bhikkhu aññāsi upekkhindriyassa nirodhaṃ, tadatthāya cittaṃ upasaṃharatī’’’ti. Dasamaṃ.

Sukhindriyavaggo catuttho.

Tassuddānaṃ –

Suddhikañca soto arahā, duve samaṇabrāhmaṇā;

Vibhaṅgena tayo vuttā, kaṭṭho uppaṭipāṭikanti.

5. Jarāvaggo

1. Jarādhammasuttaṃ

511. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde. Tena kho pana samayena bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito pacchātape nisinno hoti piṭṭhiṃ otāpayamāno.

Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā bhagavato gattāni pāṇinā anomajjanto bhagavantaṃ etadavoca – ‘‘acchariyaṃ, bhante , abbhutaṃ, bhante! Na cevaṃ dāni, bhante, bhagavato tāva parisuddho chavivaṇṇo pariyodāto, sithilāni ca gattāni sabbāni valiyajātāni, purato pabbhāro ca kāyo, dissati ca indriyānaṃ aññathattaṃ – cakkhundriyassa sotindriyassa ghānindriyassa jivhindriyassa kāyindriyassā’’ti.

‘‘Evañhetaṃ , ānanda, hoti – jarādhammo yobbaññe, byādhidhammo ārogye, maraṇadhammo jīvite. Na ceva tāva parisuddho hoti chavivaṇṇo pariyodāto, sithilāni ca honti gattāni sabbāni valiyajātāni, purato pabbhāro ca kāyo, dissati ca indriyānaṃ aññathattaṃ – cakkhundriyassa sotindriyassa ghānindriyassa jivhindriyassa kāyindriyassā’’ti.

‘‘Idamavoca bhagavā. Idaṃ vatvā ca sugato athāparaṃ etadavoca satthā –

‘‘Dhī taṃ jammi jare atthu, dubbaṇṇakaraṇī jare;

Tāva manoramaṃ bimbaṃ, jarāya abhimadditaṃ.

‘‘Yopi vassasataṃ jīve, sopi maccuparāyaṇo [sabbe maccuparāyanā (syā. kaṃ. ka.)];

Na kiñci parivajjeti, sabbamevābhimaddatī’’ti. paṭhamaṃ;

2. Uṇṇābhabrāhmaṇasuttaṃ



诸比丘,在此,当比丘不放逸、热忱、精进而住时,生起舍根。他如是了知:'这舍根生起了,它有相、有因、有行、有缘。无相、无因、无行、无缘的舍根会生起 - 这是不可能的。'他了知舍根,了知舍根集,了知舍根灭,了知已生起的舍根在何处完全灭尽。在何处已生起的舍根完全灭尽?诸比丘,在此,比丘超越一切非想非非想处,成就想受灭而住,在此已生起的舍根完全灭尽。诸比丘,这被称为'比丘已知舍根的灭,为此而专注心'。"第十。
乐根品第四
其摘要:
清净、预流、阿罗汉,两个沙门婆罗门,
三个分别所说,木喻和逆序。
5. 老年品
1. 老法经
511. 如是我闻。一时,世尊住舍卫城东园鹿子母讲堂。那时,世尊于黄昏时分从独坐起来,坐在后院晒背。
这时,尊者阿难来到世尊处。来到后,礼敬世尊,用手抚摸世尊身体,对世尊如是说:"希有啊,世尊!未曾有啊,世尊!世尊的肤色不再那么清净明亮,身体各处都松弛起皱,身体前倾,诸根明显变化 - 眼根、耳根、鼻根、舌根、身根。"
"阿难,确实如此。青春有老法,健康有病法,生命有死法。肤色不再清净明亮,身体各处都松弛起皱,身体前倾,诸根明显变化 - 眼根、耳根、鼻根、舌根、身根。"
世尊说了这话。说了这话后,善逝、导师又说了以下偈颂:
"呸!可恶的老,使人丑陋的老,
如此可爱的容颜,被老所压碎。
即使活一百岁,也终归于死,
无一能幸免,一切皆被压碎。"第一。
2. 温那婆罗门经


512. Sāvatthinidānaṃ. Atha kho uṇṇābho brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho uṇṇābho brāhmaṇo bhagavantaṃ etadavoca –

‘‘Pañcimāni, bho gotama, indriyāni nānāvisayāni nānāgocarāni, na aññamaññassa gocaravisayaṃ paccanubhonti. Katamāni pañca? Cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ . Imesaṃ nu kho, bho gotama, pañcannaṃ indriyānaṃ nānāvisayānaṃ nānāgocarānaṃ na aññamaññassa gocaravisayaṃ paccanubhontānaṃ kiṃ paṭisaraṇaṃ, ko ca nesaṃ gocaravisayaṃ paccanubhotī’’ti?

‘‘Pañcimāni, brāhmaṇa, indriyāni nānāvisayāni nānāgocarāni na aññamaññassa gocaravisayaṃ paccanubhonti. Katamāni pañca? Cakkhundriyaṃ, sotindriyaṃ , ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ. Imesaṃ kho, brāhmaṇa, pañcannaṃ indriyānaṃ nānāvisayānaṃ nānāgocarānaṃ na aññamaññassa gocaravisayaṃ paccanubhontānaṃ mano paṭisaraṇaṃ, manova nesaṃ gocaravisayaṃ paccanubhotī’’ti.

‘‘Manassa pana, bho gotama, kiṃ paṭisaraṇa’’nti? ‘‘Manassa kho, brāhmaṇa, sati paṭisaraṇa’’nti. ‘‘Satiyā pana, bho gotama, kiṃ paṭisaraṇa’’nti? ‘‘Satiyā kho, brāhmaṇa, vimutti paṭisaraṇa’’nti. ‘‘Vimuttiyā pana, bho gotama, kiṃ paṭisaraṇa’’nti? ‘‘Vimuttiyā kho, brāhmaṇa, nibbānaṃ paṭisaraṇa’’nti. ‘‘Nibbānassa pana, bho gotama, kiṃ paṭisaraṇa’’nti? ‘‘Accayāsi [accasarā (sī. syā. kaṃ.), ajjhaparaṃ (pī. ka.)], brāhmaṇa, pañhaṃ, nāsakkhi pañhassa pariyantaṃ gahetuṃ. Nibbānogadhañhi, brāhmaṇa, brahmacariyaṃ vussati nibbānaparāyaṇaṃ nibbānapariyosāna’’nti.

Atha kho uṇṇābho brāhmaṇo bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.

Atha kho bhagavā acirapakkante uṇṇābhe brāhmaṇe bhikkhū āmantesi – ‘‘seyyathāpi, bhikkhave, kūṭāgāre vā kūṭāgārasālāyaṃ vā [rasmiyo (syā. ka.)] pācīnavātapānā sūriye uggacchante vātapānena rasmi [kūṭāgāraṃ vā kūṭāgārasālaṃ vā uttarāya (ka. sī.)] pavisitvā kvāssa [kāya (syā. ka.)] patiṭṭhitā’’ti? ‘‘Pacchimāyaṃ, bhante, bhittiya’’nti. ‘‘Evameva kho, bhikkhave, uṇṇābhassa brāhmaṇassa tathāgate saddhā niviṭṭhā mūlajātā patiṭṭhitā daḷhā asaṃhāriyā samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ. Imamhi ce, bhikkhave, samaye uṇṇābho brāhmaṇo kālaṅkareyya, natthi saṃyojanaṃ yena saṃyojanena saṃyutto uṇṇābho brāhmaṇo puna imaṃ lokaṃ āgaccheyyā’’ti. Dutiyaṃ.

3. Sāketasuttaṃ



512. 舍卫城因缘。这时,温那婆罗门来到世尊处。来到后,与世尊互相问候。寒暄叙旧后,坐在一旁。坐在一旁的温那婆罗门对世尊如是说:
"乔达摩先生,这五根有不同的境界、不同的行处,不互相经验对方的行处境界。哪五种?眼根、耳根、鼻根、舌根、身根。乔达摩先生,对于这五根有不同的境界、不同的行处,不互相经验对方的行处境界,它们以什么为依归?谁经验它们的行处境界?"
"婆罗门,这五根有不同的境界、不同的行处,不互相经验对方的行处境界。哪五种?眼根、耳根、鼻根、舌根、身根。婆罗门,对于这五根有不同的境界、不同的行处,不互相经验对方的行处境界,意为它们的依归,意经验它们的行处境界。"
"乔达摩先生,意以什么为依归?""婆罗门,意以念为依归。"
"乔达摩先生,念以什么为依归?""婆罗门,念以解脱为依归。"
"乔达摩先生,解脱以什么为依归?""婆罗门,解脱以涅槃为依归。"
"乔达摩先生,涅槃以什么为依归?""婆罗门,你超越了问题,无法把握问题的边际。婆罗门,梵行是以涅槃为归依、以涅槃为趣向、以涅槃为终点而修行的。"
这时,温那婆罗门欢喜、随喜世尊所说,从座而起,礼敬世尊,右绕而去。
这时,世尊在温那婆罗门离去不久后对比丘们说:"诸比丘,譬如重阁或重阁堂的东窗,当太阳升起时,阳光从窗户射入,落在何处?""世尊,落在西墙上。"
"同样地,诸比丘,温那婆罗门对如来的信已确立、生根、稳固、坚定,不能被任何沙门、婆罗门、天、魔、梵天或世间任何人所动摇。诸比丘,如果此时温那婆罗门命终,没有任何结使温那婆罗门再来此世。"第二。
3. 娑鸡多经

513. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sākete viharati añjanavane migadāye. Tatra kho bhagavā bhikkhū āmantesi – ‘‘atthi nu kho, bhikkhave , pariyāyo yaṃ pariyāyaṃ āgamma yāni pañcindriyāni tāni pañca balāni honti, yāni pañca balāni tāni pañcindriyāni hontī’’ti?

‘‘Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī’’ti. ‘‘Atthi, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma yāni pañcindriyāni tāni pañca balāni honti, yāni pañca balāni tāni pañcindriyāni honti’’.

‘‘Katamo ca, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma yāni pañcindriyāni tāni pañca balāni honti, yāni pañca balāni tāni pañcindriyāni honti? Yaṃ, bhikkhave, saddhindriyaṃ taṃ saddhābalaṃ, yaṃ saddhābalaṃ taṃ saddhindriyaṃ; yaṃ vīriyindriyaṃ taṃ vīriyabalaṃ, yaṃ vīriyabalaṃ taṃ vīriyindriyaṃ; yaṃ satindriyaṃ taṃ satibalaṃ, yaṃ satibalaṃ taṃ satindriyaṃ; yaṃ samādhindriyaṃ taṃ samādhibalaṃ, yaṃ samādhibalaṃ taṃ samādhindriyaṃ; yaṃ paññindriyaṃ taṃ paññābalaṃ, yaṃ paññābalaṃ taṃ paññindriyaṃ. Seyyathāpi, bhikkhave, nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā, tassa majjhe dīpo. Atthi, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma tassā nadiyā eko soto tveva saṅkhyaṃ gacchati [saṅkhaṃ (sī. syā. kaṃ.)]. Atthi pana, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma tassā nadiyā dve sotāni tveva saṅkhyaṃ gacchanti.

‘‘Katamo ca, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma tassā nadiyā eko soto tveva saṅkhyaṃ gacchati? Yañca, bhikkhave, tassa dīpassa purimante [puratthimante (sī. syā. kaṃ. pī.)] udakaṃ, yañca pacchimante udakaṃ – ayaṃ kho, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma tassā nadiyā eko soto tveva saṅkhyaṃ gacchati.

‘‘Katamo ca, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma tassā nadiyā dve sotāni tveva saṅkhyaṃ gacchanti? Yañca, bhikkhave, tassa dīpassa uttarante udakaṃ, yañca dakkhiṇante udakaṃ – ayaṃ kho, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma tassā nadiyā dve sotāni tveva saṅkhyaṃ gacchanti. Evameva kho, bhikkhave, yaṃ saddhindriyaṃ taṃ saddhābalaṃ, yaṃ saddhābalaṃ taṃ saddhindriyaṃ; yaṃ vīriyindriyaṃ taṃ vīriyabalaṃ, yaṃ vīriyabalaṃ taṃ vīriyindriyaṃ; yaṃ satindriyaṃ taṃ satibalaṃ , yaṃ satibalaṃ taṃ satindriyaṃ; yaṃ samādhindriyaṃ taṃ samādhibalaṃ, yaṃ samādhibalaṃ taṃ samādhindriyaṃ; yaṃ paññindriyaṃ taṃ paññābalaṃ, yaṃ paññābalaṃ taṃ paññindriyaṃ. Pañcannaṃ, bhikkhave, indriyānaṃ bhāvitattā bahulīkatattā bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’’ti. Tatiyaṃ.

4. Pubbakoṭṭhakasuttaṃ



513. 如是我闻。一时,世尊住娑鸡多城(Sāketa)鹿野苑的青林。在那里,世尊对比丘们说:"诸比丘,是否有方法,依此方法,五根即是五力,五力即是五根?"
"世尊,我们的法以世尊为根本,以世尊为向导,以世尊为依归。善哉,世尊,请世尊开示此说的含义。听闻世尊所说,比丘们将受持。"
"诸比丘,有方法,依此方法,五根即是五力,五力即是五根。"
"诸比丘,什么是方法,依此方法,五根即是五力,五力即是五根?诸比丘,信根即是信力,信力即是信根;精进根即是精进力,精进力即是精进根;念根即是念力,念力即是念根;定根即是定力,定力即是定根;慧根即是慧力,慧力即是慧根。诸比丘,譬如一条向东流、向东倾斜、向东坡降的河,其中有一个岛。诸比丘,有方法,依此方法,那条河被称为一条水流。诸比丘,也有方法,依此方法,那条河被称为两条水流。
诸比丘,什么是方法,依此方法,那条河被称为一条水流?诸比丘,那个岛东边的水和西边的水 - 这就是方法,依此方法,那条河被称为一条水流。
诸比丘,什么是方法,依此方法,那条河被称为两条水流?诸比丘,那个岛北边的水和南边的水 - 这就是方法,依此方法,那条河被称为两条水流。同样地,诸比丘,信根即是信力,信力即是信根;精进根即是精进力,精进力即是精进根;念根即是念力,念力即是念根;定根即是定力,定力即是定根;慧根即是慧力,慧力即是慧根。诸比丘,由于修习、多修五根,比丘灭尽诸漏,于现法中自证知、作证、成就、安住无漏心解脱、慧解脱。"第三。
4. 东门经

514. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbakoṭṭhake. Tatra kho bhagavā āyasmantaṃ sāriputtaṃ āmantesi – ‘‘saddahasi [saddahāsi (sī. pī.)] tvaṃ, sāriputta – saddhindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyaṇaṃ amatapariyosānaṃ…pe… paññindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyaṇaṃ amatapariyosāna’’nti?

‘‘Na khvāhaṃ ettha, bhante, bhagavato saddhāya gacchāmi – saddhindriyaṃ…pe… paññindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyaṇaṃ amatapariyosānaṃ. Yesañhetaṃ, bhante, aññātaṃ assa adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ [apassitaṃ (sī. syā. kaṃ. ka.), aphusitaṃ (pī.)] paññāya, te tattha paresaṃ saddhāya gaccheyyuṃ – saddhindriyaṃ…pe… paññindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyaṇaṃ amatapariyosānaṃ. Yesañca kho etaṃ, bhante, ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya, nikkaṅkhā te tattha nibbicikicchā – saddhindriyaṃ…pe… paññindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyaṇaṃ amatapariyosānaṃ. Mayhañca kho etaṃ, bhante, ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya. Nikkaṅkhavāhaṃ tattha nibbicikiccho saddhindriyaṃ…pe… paññindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyaṇaṃ amatapariyosāna’’nti.

‘‘Sādhu sādhu, sāriputta! Yesañhetaṃ, sāriputta, aññātaṃ assa adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya, te tattha paresaṃ saddhāya gaccheyyuṃ – saddhindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyaṇaṃ amatapariyosānaṃ…pe… paññindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyaṇaṃ amatapariyosānaṃ. Yesañca kho etaṃ, sāriputta, ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya, nikkaṅkhā te tattha nibbicikicchā – saddhindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyaṇaṃ amatapariyosānaṃ…pe… paññindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyaṇaṃ amatapariyosāna’’nti. Catutthaṃ.

5. Paṭhamapubbārāmasuttaṃ

515. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde. Tatra kho bhagavā bhikkhū āmantesi – ‘‘katinaṃ nu kho, bhikkhave, indriyānaṃ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṃ byākaroti – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī’’ti?

Bhagavaṃmūlakā no, bhante, dhammā…pe… ‘‘ekassa kho, bhikkhave, indriyassa bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṃ byākaroti – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmīti. Katamassa ekassa paññindriyassa paññavato , bhikkhave, ariyasāvakassa tadanvayā saddhā saṇṭhāti, tadanvayaṃ vīriyaṃ saṇṭhāti, tadanvayā sati saṇṭhāti, tadanvayo samādhi saṇṭhāti. Imassa kho, bhikkhave, ekassa indriyassa bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṃ byākaroti – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī’’ti. Pañcamaṃ.

6. Dutiyapubbārāmasuttaṃ

516. Taṃyeva nidānaṃ. ‘‘Katinaṃ nu kho, bhikkhave, indriyānaṃ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṃ byākaroti – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī’’ti? Bhagavaṃmūlakā no, bhante, dhammā…pe… ‘‘dvinnaṃ kho, bhikkhave, indriyānaṃ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṃ byākaroti – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmīti. Katamesaṃ dvinnaṃ? Ariyāya ca paññāya, ariyāya ca vimuttiyā. Yā hissa, bhikkhave, ariyā paññā tadassa paññindriyaṃ. Yā hissa, bhikkhave, ariyā vimutti tadassa samādhindriyaṃ. Imesaṃ kho, bhikkhave, dvinnaṃ indriyānaṃ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṃ byākaroti – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī’’ti. Chaṭṭhaṃ.

7. Tatiyapubbārāmasuttaṃ



514. 如是我闻。一时,世尊住舍卫城东门。在那里,世尊对尊者舍利弗说:"舍利弗,你相信吗 - 修习、多修信根,以不死为归依,以不死为趣向,以不死为终点......修习、多修慧根,以不死为归依,以不死为趣向,以不死为终点?"
"世尊,对此我不是出于对世尊的信仰而接受 - 修习、多修信根......慧根,以不死为归依,以不死为趣向,以不死为终点。世尊,对于那些不知、不见、不了解、未证悟、未以智慧触及此的人,他们会出于对他人的信仰而接受 - 修习、多修信根......慧根,以不死为归依,以不死为趣向,以不死为终点。世尊,但对于那些已知、已见、已了解、已证悟、已以智慧触及此的人,他们对此无疑无惑 - 修习、多修信根......慧根,以不死为归依,以不死为趣向,以不死为终点。世尊,我已知、已见、已了解、已证悟、已以智慧触及此。我对此无疑无惑 - 修习、多修信根......慧根,以不死为归依,以不死为趣向,以不死为终点。"
"善哉!善哉!舍利弗。舍利弗,对于那些不知、不见、不了解、未证悟、未以智慧触及此的人,他们会出于对他人的信仰而接受 - 修习、多修信根,以不死为归依,以不死为趣向,以不死为终点......修习、多修慧根,以不死为归依,以不死为趣向,以不死为终点。舍利弗,但对于那些已知、已见、已了解、已证悟、已以智慧触及此的人,他们对此无疑无惑 - 修习、多修信根,以不死为归依,以不死为趣向,以不死为终点......修习、多修慧根,以不死为归依,以不死为趣向,以不死为终点。"第四。
5. 第一东园经
515. 如是我闻。一时,世尊住舍卫城东园鹿子母讲堂。在那里,世尊对比丘们说:"诸比丘,由于修习、多修几根,漏尽比丘自知并宣说:'生已尽,梵行已立,所作已办,不受后有'?"
"世尊,我们的法以世尊为根本......"
"诸比丘,由于修习、多修一根,漏尽比丘自知并宣说:'生已尽,梵行已立,所作已办,不受后有'。哪一根?诸比丘,对于具慧的圣弟子,随顺于慧根而信建立,随顺于慧根而精进建立,随顺于慧根而念建立,随顺于慧根而定建立。诸比丘,由于修习、多修这一根,漏尽比丘自知并宣说:'生已尽,梵行已立,所作已办,不受后有'。"第五。
6. 第二东园经
516. 同样的因缘。"诸比丘,由于修习、多修几根,漏尽比丘自知并宣说:'生已尽,梵行已立,所作已办,不受后有'?"
"世尊,我们的法以世尊为根本......"
"诸比丘,由于修习、多修两根,漏尽比丘自知并宣说:'生已尽,梵行已立,所作已办,不受后有'。哪两根?圣慧和圣解脱。诸比丘,他的圣慧即是他的慧根。诸比丘,他的圣解脱即是他的定根。诸比丘,由于修习、多修这两根,漏尽比丘自知并宣说:'生已尽,梵行已立,所作已办,不受后有'。"第六。
7. 第三东园经

517. Taṃyeva nidānaṃ. ‘‘Katinaṃ nu kho, bhikkhave, indriyānaṃ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṃ byākaroti – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī’’ti? Bhagavaṃmūlakā no, bhante, dhammā…pe… ‘‘catunnaṃ kho, bhikkhave, indriyānaṃ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṃ byākaroti – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmīti. Katamesaṃ catunnaṃ? Vīriyindriyassa, satindriyassa, samādhindriyassa, paññindriyassa – imesaṃ kho, bhikkhave, catunnaṃ indriyānaṃ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṃ byākaroti – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī’’ti. Sattamaṃ.

8. Catutthapubbārāmasuttaṃ

518. Taṃyeva nidānaṃ. ‘‘Katinaṃ nu kho, bhikkhave, indriyānaṃ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṃ byākaroti – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī’’ti? Bhagavaṃmūlakā no, bhante, dhammā…pe… ‘‘pañcannaṃ kho, bhikkhave, indriyānaṃ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṃ byākaroti – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmīti. Katamesaṃ pañcannaṃ? Saddhindriyassa , vīriyindriyassa, satindriyassa, samādhindriyassa, paññindriyassa – imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṃ byākaroti – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī’’ti. Aṭṭhamaṃ.

9. Piṇḍolabhāradvājasuttaṃ

519. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosambiyaṃ viharati ghositārāme. Tena kho pana samayena āyasmatā piṇḍolabhāradvājena aññā byākatā hoti – ‘‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ , nāparaṃ itthattāyāti pajānāmī’’ti. Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ –

‘‘Āyasmatā, bhante, piṇḍolabhāradvājena aññā byākatā – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmīti. Kiṃ nu kho, bhante, atthavasaṃ sampassamānena āyasmatā piṇḍolabhāradvājena aññā byākatā – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī’’ti?

‘‘Tiṇṇannaṃ kho, bhikkhave, indriyānaṃ bhāvitattā bahulīkatattā piṇḍolabhāradvājena bhikkhunā aññā byākatā – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmīti. Katamesaṃ tiṇṇannaṃ? Satindriyassa, samādhindriyassa, paññindriyassa – imesaṃ kho, bhikkhave, tiṇṇannaṃ indriyānaṃ bhāvitattā bahulīkatattā piṇḍolabhāradvājena bhikkhunā aññā byākatā – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmīti. Imāni ca, bhikkhave, tīṇindriyāni kimantāni? Khayantāni. Kissa khayantāni? Jātijarāmaraṇassa. ‘Jātijarāmaraṇaṃ khaya’nti kho, bhikkhave, sampassamānena piṇḍolabhāradvājena bhikkhunā aññā byākatā – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī’’ti. Navamaṃ.

10. Āpaṇasuttaṃ



517. 同样的因缘。"诸比丘,由于修习、多修几根,漏尽比丘自知并宣说:'生已尽,梵行已立,所作已办,不受后有'?"
"世尊,我们的法以世尊为根本......"
"诸比丘,由于修习、多修四根,漏尽比丘自知并宣说:'生已尽,梵行已立,所作已办,不受后有'。哪四根?精进根、念根、定根、慧根 - 诸比丘,由于修习、多修这四根,漏尽比丘自知并宣说:'生已尽,梵行已立,所作已办,不受后有'。"第七。
8. 第四东园经
518. 同样的因缘。"诸比丘,由于修习、多修几根,漏尽比丘自知并宣说:'生已尽,梵行已立,所作已办,不受后有'?"
"世尊,我们的法以世尊为根本......"
"诸比丘,由于修习、多修五根,漏尽比丘自知并宣说:'生已尽,梵行已立,所作已办,不受后有'。哪五根?信根、精进根、念根、定根、慧根 - 诸比丘,由于修习、多修这五根,漏尽比丘自知并宣说:'生已尽,梵行已立,所作已办,不受后有'。"第八。
9. 宾头卢跋罗堕阇经
519. 如是我闻。一时,世尊住拘睒弥(Kosambī)瞿师多园。那时,尊者宾头卢跋罗堕阇已宣说自知:'生已尽,梵行已立,所作已办,不受后有'。这时,众多比丘来到世尊处。来到后,礼敬世尊,坐在一旁。坐在一旁的那些比丘对世尊说:
"世尊,尊者宾头卢跋罗堕阇已宣说自知:'生已尽,梵行已立,所作已办,不受后有'。世尊,尊者宾头卢跋罗堕阇观察到什么理由而宣说自知:'生已尽,梵行已立,所作已办,不受后有'?"
"诸比丘,由于修习、多修三根,比丘宾头卢跋罗堕阇宣说自知:'生已尽,梵行已立,所作已办,不受后有'。哪三根?念根、定根、慧根 - 诸比丘,由于修习、多修这三根,比丘宾头卢跋罗堕阇宣说自知:'生已尽,梵行已立,所作已办,不受后有'。诸比丘,这三根以何为边际?以尽为边际。什么的尽?生老死的尽。诸比丘,观察到'生老死尽',比丘宾头卢跋罗堕阇宣说自知:'生已尽,梵行已立,所作已办,不受后有'。"第九。
10. 阿般经

520. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā aṅgesu viharati āpaṇaṃ nāma aṅgānaṃ nigamo. Tatra kho bhagavā āyasmantaṃ sāriputtaṃ āmantesi – ‘‘yo so, sāriputta, ariyasāvako tathāgate ekantagato [ekantigato (sī.)] abhippasanno, na so tathāgate vā tathāgatasāsane vā kaṅkheyya vā vicikiccheyya vā’’ti?

‘‘Yo so, bhante, ariyasāvako tathāgate ekantagato abhippasanno, na so tathāgate vā tathāgatasāsane vā kaṅkheyya vā vicikiccheyya vā. Saddhassa hi, bhante, ariyasāvakassa evaṃ pāṭikaṅkhaṃ yaṃ āraddhavīriyo viharissati – akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Yaṃ hissa, bhante, vīriyaṃ tadassa vīriyindriyaṃ.

‘‘Saddhassa hi , bhante, ariyasāvakassa āraddhavīriyassa etaṃ pāṭikaṅkhaṃ yaṃ satimā bhavissati, paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā. Yā hissa, bhante, sati tadassa satindriyaṃ.

‘‘Saddhassa hi, bhante, ariyasāvakassa āraddhavīriyassa upaṭṭhitassatino etaṃ pāṭikaṅkhaṃ yaṃ vossaggārammaṇaṃ karitvā labhissati samādhiṃ, labhissati cittassa ekaggataṃ. Yo hissa, bhante, samādhi tadassa samādhindriyaṃ.

‘‘Saddhassa hi, bhante, ariyasāvakassa āraddhavīriyassa upaṭṭhitassatino samāhitacittassa etaṃ pāṭikaṅkhaṃ yaṃ evaṃ pajānissati – anamataggo kho saṃsāro. Pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ. Avijjāya tveva tamokāyassa asesavirāganirodho santametaṃ padaṃ paṇītametaṃ padaṃ, yadidaṃ – sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṃ [nibbānanti (?)]. Yā hissa, bhante, paññā tadassa paññindriyaṃ.

‘‘Saddho so [sa kho so (sī. syā. kaṃ.)], bhante, ariyasāvako evaṃ padahitvā padahitvā evaṃ saritvā saritvā evaṃ samādahitvā samādahitvā evaṃ pajānitvā pajānitvā evaṃ abhisaddahati – ‘ime kho te dhammā ye me pubbe sutavā ahesuṃ. Tenāhaṃ etarahi kāyena ca phusitvā viharāmi, paññāya ca ativijjha [paṭivijjha (sī. ka.) tadaṭṭhakathāsu pana ativijjhitvāti vaṇṇitaṃ] passāmī’ti. Yā hissa, bhante, saddhā tadassa saddhindriya’’nti.

‘‘Sādhu sādhu, sāriputta! Yo so, sāriputta, ariyasāvako tathāgate ekantagato abhippasanno, na so tathāgate vā tathāgatasāsane vā kaṅkheyya vā vicikiccheyya vā. Saddhassa hi, sāriputta, ariyasāvakassa etaṃ pāṭikaṅkhaṃ yaṃ āraddhavīriyo viharissati – akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Yaṃ hissa, sāriputta, vīriyaṃ tadassa vīriyindriyaṃ.

‘‘Saddhassa hi, sāriputta, ariyasāvakassa āraddhavīriyassa etaṃ pāṭikaṅkhaṃ yaṃ satimā bhavissati, paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā. Yā hissa, sāriputta, sati tadassa satindriyaṃ.

‘‘Saddhassa hi, sāriputta, ariyasāvakassa āraddhavīriyassa upaṭṭhitassatino etaṃ pāṭikaṅkhaṃ yaṃ vossaggārammaṇaṃ karitvā labhissati samādhiṃ, labhissati cittassa ekaggataṃ. Yo hissa, sāriputta, samādhi tadassa samādhindriyaṃ.

‘‘Saddhassa hi, sāriputta, ariyasāvakassa āraddhavīriyassa upaṭṭhitassatino samāhitacittassa etaṃ pāṭikaṅkhaṃ yaṃ evaṃ pajānissati – anamataggo kho saṃsāro. Pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ. Avijjāya tveva tamokāyassa asesavirāganirodho santametaṃ padaṃ paṇītametaṃ padaṃ, yadidaṃ – sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṃ. Yā hissa, sāriputta, paññā tadassa paññindriyaṃ.


520. 如是我闻。一时,世尊住鸯伽国(Aṅga)名为阿般(Āpaṇa)的鸯伽人聚落。在那里,世尊对尊者舍利弗说:"舍利弗,那位对如来有不动摇的净信的圣弟子,他不会对如来或如来的教法有疑惑或犹豫。"
"世尊,那位对如来有不动摇的净信的圣弟子,他不会对如来或如来的教法有疑惑或犹豫。世尊,对于有信的圣弟子,可以期待他会精进而住 - 为断不善法,为具足善法,坚固勇猛,不舍善法的担子。世尊,他的精进即是他的精进根。
世尊,对于有信且精进的圣弟子,可以期待他会具念,具足最上的念和明觉,能忆念、回想长久以前所作、所说的。世尊,他的念即是他的念根。
世尊,对于有信、精进、具念的圣弟子,可以期待他会以舍为所缘而得定,得心一境性。世尊,他的定即是他的定根。
世尊,对于有信、精进、具念、心定的圣弟子,可以期待他会如是了知 - 轮回无始。无明所覆、爱结所系的众生流转轮回,其最初起点不可知。只有无明黑暗的无余离贪灭尽,这是寂静之处,这是殊胜之处,即:一切行的止息,一切依的舍离,爱尽、离贪、灭、涅槃。世尊,他的慧即是他的慧根。
世尊,那有信的圣弟子如是精进又精进,如是忆念又忆念,如是入定又入定,如是了知又了知,他如是深信:'这些法我以前只是听闻而已。现在我亲身触证而住,以慧洞见。'世尊,他的信即是他的信根。"
"善哉!善哉!舍利弗。舍利弗,那位对如来有不动摇的净信的圣弟子,他不会对如来或如来的教法有疑惑或犹豫。舍利弗,对于有信的圣弟子,可以期待他会精进而住 - 为断不善法,为具足善法,坚固勇猛,不舍善法的担子。舍利弗,他的精进即是他的精进根。
舍利弗,对于有信且精进的圣弟子,可以期待他会具念,具足最上的念和明觉,能忆念、回想长久以前所作、所说的。舍利弗,他的念即是他的念根。
舍利弗,对于有信、精进、具念的圣弟子,可以期待他会以舍为所缘而得定,得心一境性。舍利弗,他的定即是他的定根。
舍利弗,对于有信、精进、具念、心定的圣弟子,可以期待他会如是了知 - 轮回无始。无明所覆、爱结所系的众生流转轮回,其最初起点不可知。只有无明黑暗的无余离贪灭尽,这是寂静之处,这是殊胜之处,即:一切行的止息,一切依的舍离,爱尽、离贪、灭、涅槃。舍利弗


‘‘Saddho so [sa kho so (sī. syā. kaṃ. pī.)], sāriputta, ariyasāvako evaṃ padahitvā padahitvā evaṃ saritvā saritvā evaṃ samādahitvā samādahitvā evaṃ pajānitvā pajānitvā evaṃ abhisaddahati – ‘ime kho te dhammā ye me pubbe sutavā ahesuṃ. Tenāhaṃ etarahi kāyena ca phusitvā viharāmi, paññāya ca ativijjha [paṭivijjha (ka. sī. ka.)] passāmī’ti. Yā hissa, sāriputta, saddhā tadassa saddhindriya’’nti. Dasamaṃ.

Jarāvaggo pañcamo.

Tassuddānaṃ –

Jarā uṇṇābho brāhmaṇo, sāketo pubbakoṭṭhako;

Pubbārāme ca cattāri, piṇḍolo āpaṇena cāti [saddhena te dasāti (syā. kaṃ. ka.)].

6. Sūkarakhatavaggo

1. Sālasuttaṃ

521. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosalesu viharati sālāya brāhmaṇagāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘seyyathāpi, bhikkhave, ye keci tiracchānagatā pāṇā, sīho migarājā tesaṃ aggamakkhāyati, yadidaṃ – thāmena javena sūrena [sūriyena (sī. syā. kaṃ.)]; evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṃ tesaṃ aggamakkhāyati, yadidaṃ – bodhāya’’.

‘‘Katame ca, bhikkhave, bodhipakkhiyā dhammā? Saddhindriyaṃ, bhikkhave, bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati; vīriyindriyaṃ bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati; satindriyaṃ bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati; samādhindriyaṃ bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati; paññindriyaṃ bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati. Seyyathāpi , bhikkhave, ye keci tiracchānagatā pāṇā, sīho migarājā tesaṃ aggamakkhāyati, yadidaṃ – thāmena javena sūrena; evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṃ tesaṃ aggamakkhāyati, yadidaṃ – bodhāyā’’ti. Paṭhamaṃ.

2. Mallikasuttaṃ

522. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā mallesu [mallakesu (sī. syā. kaṃ.), mallikesu (ka.)] viharati uruvelakappaṃ nāma mallānaṃ nigamo. Tatra kho bhagavā bhikkhū āmantesi – ‘‘yāvakīvañca, bhikkhave, ariyasāvakassa ariyañāṇaṃ na uppannaṃ hoti neva tāva catunnaṃ indriyānaṃ saṇṭhiti hoti, neva tāva catunnaṃ indriyānaṃ avaṭṭhiti hoti. Yato ca kho, bhikkhave, ariyasāvakassa ariyañāṇaṃ uppannaṃ hoti, atha catunnaṃ indriyānaṃ saṇṭhiti hoti, atha catunnaṃ indriyānaṃ avaṭṭhiti hoti’’.

‘‘Seyyathāpi, bhikkhave, yāvakīvañca kūṭāgārassa kūṭaṃ na ussitaṃ hoti, neva tāva gopānasīnaṃ saṇṭhiti hoti, neva tāva gopānasīnaṃ avaṭṭhiti hoti. Yato ca kho, bhikkhave, kūṭāgārassa kūṭaṃ ussitaṃ hoti, atha gopānasīnaṃ saṇṭhiti hoti, atha gopānasīnaṃ avaṭṭhiti hoti. Evameva kho, bhikkhave, yāvakīvañca ariyasāvakassa ariyañāṇaṃ na uppannaṃ hoti, neva tāva catunnaṃ indriyānaṃ saṇṭhiti hoti, neva tāva catunnaṃ indriyānaṃ avaṭṭhiti hoti. Yato ca kho, bhikkhave, ariyasāvakassa ariyañāṇaṃ uppannaṃ hoti, atha catunnaṃ indriyānaṃ…pe… avaṭṭhiti hoti.

‘‘Katamesaṃ catunnaṃ? Saddhindriyassa , vīriyindriyassa, satindriyassa, samādhindriyassa. Paññavato, bhikkhave, ariyasāvakassa tadanvayā saddhā saṇṭhāti, tadanvayaṃ vīriyaṃ saṇṭhāti, tadanvayā sati saṇṭhāti, tadanvayo samādhi saṇṭhātī’’ti. Dutiyaṃ.

3. Sekhasuttaṃ



"舍利弗,那有信的圣弟子如是精进又精进,如是忆念又忆念,如是入定又入定,如是了知又了知,他如是深信:'这些法我以前只是听闻而已。现在我亲身触证而住,以慧洞见。'舍利弗,他的信即是他的信根。"第十。
老年品第五。
其摘要:
老、温那婆罗门、娑鸡多、东门,
东园四经、宾头卢、阿般。
6. 猪掘洞品
1. 娑罗经
521. 如是我闻。一时,世尊住拘萨罗国(Kosala)娑罗(Sālā)婆罗门村。在那里,世尊对比丘们说:"诸比丘,譬如一切畜生中,狮子兽王被称为最上,即在力量、速度、勇猛方面;同样地,诸比丘,一切菩提分法中,慧根被称为最上,即在觉悟方面。"
"诸比丘,什么是菩提分法?诸比丘,信根是菩提分法,它导向觉悟;精进根是菩提分法,它导向觉悟;念根是菩提分法,它导向觉悟;定根是菩提分法,它导向觉悟;慧根是菩提分法,它导向觉悟。诸比丘,譬如一切畜生中,狮子兽王被称为最上,即在力量、速度、勇猛方面;同样地,诸比丘,一切菩提分法中,慧根被称为最上,即在觉悟方面。"第一。
2. 末罗经
522. 如是我闻。一时,世尊住末罗国(Malla)名为郁鞞罗迦叶(Uruvelakappaṃ)的末罗人聚落。在那里,世尊对比丘们说:"诸比丘,只要圣弟子的圣智未生起,四根就不会稳固,四根就不会确立。诸比丘,当圣弟子的圣智生起时,四根就会稳固,四根就会确立。"
"诸比丘,譬如只要重阁的顶部未竖立,椽木就不会稳固,椽木就不会确立。诸比丘,当重阁的顶部竖立时,椽木就会稳固,椽木就会确立。同样地,诸比丘,只要圣弟子的圣智未生起,四根就不会稳固,四根就不会确立。诸比丘,当圣弟子的圣智生起时,四根就会......确立。"
"哪四根?信根、精进根、念根、定根。诸比丘,对于具慧的圣弟子,随顺于慧而信稳固,随顺于慧而精进稳固,随顺于慧而念稳固,随顺于慧而定稳固。"第二。
3. 有学经

523. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosambiyaṃ viharati ghositārāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘atthi nu kho, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma sekho bhikkhu sekhabhūmiyaṃ ṭhito ‘sekhosmī’ti pajāneyya, asekho bhikkhu asekhabhūmiyaṃ ṭhito ‘asekhosmī’ti pajāneyyā’’ti?

Bhagavaṃmūlakā no, bhante, dhammā…pe… ‘‘atthi, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma sekho bhikkhu sekhabhūmiyaṃ ṭhito ‘sekhosmī’ti pajāneyya, asekho bhikkhu asekhabhūmiyaṃ ṭhito ‘asekhosmī’ti pajāneyya’’.

‘‘Katamo ca, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma sekho bhikkhu sekhabhūmiyaṃ ṭhito ‘sekhosmī’ti pajānāti? Idha, bhikkhave, sekho bhikkhu ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti – ayampi kho, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma sekho bhikkhu sekhabhūmiyaṃ ṭhito ‘sekhosmī’ti pajānāti’’.

‘‘Puna caparaṃ, bhikkhave, sekho bhikkhu iti paṭisañcikkhati – ‘atthi nu kho ito bahiddhā añño samaṇo vā brāhmaṇo vā yo evaṃ bhūtaṃ tacchaṃ tathaṃ dhammaṃ deseti yathā bhagavā’ti? So evaṃ pajānāti – ‘natthi kho ito bahiddhā añño samaṇo vā brāhmaṇo vā yo evaṃ bhūtaṃ tacchaṃ tathaṃ dhammaṃ deseti yathā bhagavā’ti. Ayampi kho, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma sekho bhikkhu sekhabhūmiyaṃ ṭhito ‘sekhosmī’ti pajānāti’’.

‘‘Puna caparaṃ, bhikkhave, sekho bhikkhu pañcindriyāni pajānāti – saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ – yaṃgatikāni yaṃparamāni yaṃphalāni yaṃpariyosānāni. Na heva kho kāyena phusitvā viharati; paññāya ca ativijjha passati. Ayampi kho, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma sekho bhikkhu sekhabhūmiyaṃ ṭhito ‘sekhosmī’ti pajānāti’’.

‘‘Katamo ca, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma asekho bhikkhu asekhabhūmiyaṃ ṭhito ‘asekhosmī’ti pajānāti? Idha, bhikkhave, asekho bhikkhu pañcindriyāni pajānāti – saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ – yaṃgatikāni yaṃparamāni yaṃphalāni yaṃpariyosānāni. Kāyena ca phusitvā viharati; paññāya ca ativijjha passati. Ayampi kho, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma asekho bhikkhu asekhabhūmiyaṃ ṭhito ‘asekhosmī’ti pajānāti’’.

‘‘Puna caparaṃ, bhikkhave, asekho bhikkhu cha indriyāni pajānāti. ‘Cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ, manindriyaṃ – imāni kho cha indriyāni sabbena sabbaṃ sabbathā sabbaṃ aparisesaṃ nirujjhissanti, aññāni ca cha indriyāni na kuhiñci kismiñci uppajjissantī’ti pajānāti. Ayampi kho, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma asekho bhikkhu asekhabhūmiyaṃ ṭhito ‘asekhosmī’ti pajānātī’’ti. Tatiyaṃ.

4. Padasuttaṃ

524. ‘‘Seyyathāpi , bhikkhave, yāni kānici jaṅgalānaṃ [jaṅgamānaṃ (sī. pī.)] pāṇānaṃ padajātāni sabbāni tāni hatthipade samodhānaṃ gacchanti, hatthipadaṃ tesaṃ aggamakkhāyati, yadidaṃ – mahantattena; evameva kho, bhikkhave, yāni kānici padāni bodhāya saṃvattanti , paññindriyaṃ padaṃ tesaṃ aggamakkhāyati, yadidaṃ – bodhāya. Katamāni ca, bhikkhave, padāni bodhāya saṃvattanti? Saddhindriyaṃ, bhikkhave, padaṃ, taṃ bodhāya saṃvattati; vīriyindriyaṃ padaṃ, taṃ bodhāya saṃvattati; satindriyaṃ padaṃ, taṃ bodhāya saṃvattati; samādhindriyaṃ padaṃ, taṃ bodhāya saṃvattati; paññindriyaṃ padaṃ, taṃ bodhāya saṃvattati. Seyyathāpi, bhikkhave, yāni kānici jaṅgalānaṃ pāṇānaṃ padajātāni sabbāni tāni hatthipade samodhānaṃ gacchanti, hatthipadaṃ tesaṃ aggamakkhāyati, yadidaṃ – mahantattena; evameva kho, bhikkhave, yāni kānici padāni bodhāya saṃvattanti, paññindriyaṃ padaṃ tesaṃ aggamakkhāyati, yadidaṃ – bodhāyā’’ti. Catutthaṃ.

5. Sārasuttaṃ



523. 如是我闻。一时,世尊住拘睒弥(Kosambī)瞿师多园。在那里,世尊对比丘们说:"诸比丘,是否有方法,依此方法,有学比丘立于有学地而知'我是有学',无学比丘立于无学地而知'我是无学'?"
"世尊,我们的法以世尊为根本......"
"诸比丘,有方法,依此方法,有学比丘立于有学地而知'我是有学',无学比丘立于无学地而知'我是无学'。"
"诸比丘,什么是方法,依此方法,有学比丘立于有学地而知'我是有学'?在此,诸比丘,有学比丘如实知'这是苦',如实知'这是苦集',如实知'这是苦灭',如实知'这是趣向苦灭之道' - 诸比丘,这就是方法,依此方法,有学比丘立于有学地而知'我是有学'。"
"再者,诸比丘,有学比丘如是思惟:'除此之外,是否还有其他沙门或婆罗门能像世尊那样教导如是真实、如是正确的法?'他如是了知:'除此之外,没有其他沙门或婆罗门能像世尊那样教导如是真实、如是正确的法。'诸比丘,这也是方法,依此方法,有学比丘立于有学地而知'我是有学'。"
"再者,诸比丘,有学比丘了知五根 - 信根、精进根、念根、定根、慧根 - 它们的趣向、最上、果报、终点。但他并未亲身触证而住;只是以慧洞见。诸比丘,这也是方法,依此方法,有学比丘立于有学地而知'我是有学'。"
"诸比丘,什么是方法,依此方法,无学比丘立于无学地而知'我是无学'?在此,诸比丘,无学比丘了知五根 - 信根、精进根、念根、定根、慧根 - 它们的趣向、最上、果报、终点。他亲身触证而住,也以慧洞见。诸比丘,这就是方法,依此方法,无学比丘立于无学地而知'我是无学'。"
"再者,诸比丘,无学比丘了知六根。他了知:'眼根、耳根、鼻根、舌根、身根、意根 - 这六根将完全、彻底、全部、无余地灭尽,其他六根不会在任何处、任何地方生起。'诸比丘,这也是方法,依此方法,无学比丘立于无学地而知'我是无学'。"第三。
4. 足迹经
524. "诸比丘,譬如一切陆地动物的足迹,都包含在象足之中,象足被称为其中最大;同样地,诸比丘,一切导向觉悟的足迹中,慧根足迹被称为其中最上,即在觉悟方面。诸比丘,什么是导向觉悟的足迹?诸比丘,信根是足迹,它导向觉悟;精进根是足迹,它导向觉悟;念根是足迹,它导向觉悟;定根是足迹,它导向觉悟;慧根是足迹,它导向觉悟。诸比丘,譬如一切陆地动物的足迹,都包含在象足之中,象足被称为其中最大;同样地,诸比丘,一切导向觉悟的足迹中,慧根足迹被称为其中最上,即在觉悟方面。"第四。
5. 精髓经

525. ‘‘Seyyathāpi, bhikkhave, ye keci sāragandhā, lohitacandanaṃ tesaṃ aggamakkhāyati; evameva kho bhikkhave, ye keci bodhipakkhiyā dhammā , paññindriyaṃ tesaṃ aggamakkhāyati, yadidaṃ – bodhāya. Katame ca, bhikkhave, bodhipakkhiyā dhammā? Saddhindriyaṃ, bhikkhave, bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati. Vīriyindriyaṃ…pe… satindriyaṃ …pe… samādhindriyaṃ…pe… paññindriyaṃ bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati. Seyyathāpi, bhikkhave, ye keci sāragandhā, lohitacandanaṃ tesaṃ aggamakkhāyati; evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṃ tesaṃ aggamakkhāyati, yadidaṃ – bodhāyā’’ti. Pañcamaṃ.

6. Patiṭṭhitasuttaṃ

526. ‘‘Ekadhamme patiṭṭhitassa, bhikkhave, bhikkhuno pañcindriyāni bhāvitāni honti subhāvitāni. Katamasmiṃ ekadhamme? Appamāde. Katamo ca bhikkhave, appamādo? Idha, bhikkhave, bhikkhu cittaṃ rakkhati āsavesu ca sāsavesu ca dhammesu. Tassa cittaṃ rakkhato āsavesu ca sāsavesu ca dhammesu saddhindriyampi bhāvanāpāripūriṃ gacchati. Vīriyindriyampi bhāvanāpāripūriṃ gacchati. Satindriyampi bhāvanāpāripūriṃ gacchati. Samādhindriyampi bhāvanāpāripūriṃ gacchati. Paññindriyampi bhāvanāpāripūriṃ gacchati. Evampi kho, bhikkhave, ekadhamme patiṭṭhitassa bhikkhuno pañcindriyāni bhāvitāni honti subhāvitānī’’ti. Chaṭṭhaṃ.

7. Sahampatibrahmasuttaṃ

527. Ekaṃ samayaṃ bhagavā uruvelāyaṃ viharati najjā nerañjarāya tīre ajapālanigrodhe paṭhamābhisambuddho. Atha kho bhagavato rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘‘pañcindriyāni bhāvitāni bahulīkatāni amatogadhāni honti amataparāyaṇāni amatapariyosānāni. Katamāni pañca? Saddhindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyaṇaṃ amatapariyosānaṃ. Vīriyindriyaṃ…pe… satindriyaṃ…pe… samādhindriyaṃ…pe… paññindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyaṇaṃ amatapariyosānaṃ. Imāni pañcindriyāni bhāvitāni bahulīkatāni amatogadhāni honti amataparāyaṇāni amatapariyosānānī’’ti.

Atha kho brahmā sahampati bhagavato cetasā cetoparivitakkamaññāya – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evameva brahmaloke antarahito bhagavato purato pāturahosi. Atha kho brahmā sahampati ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca – ‘‘evametaṃ, bhagavā, evametaṃ sugata! Pañcindriyāni bhāvitāni bahulīkatāni amatogadhāni honti amataparāyaṇāni amatapariyosānāni. Katamāni pañca? Saddhindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyaṇaṃ amatapariyosānaṃ…pe… paññindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyaṇaṃ amatapariyosānaṃ. Imāni pañcindriyāni bhāvitāni bahulīkatāni amatogadhāni honti amataparāyaṇāni amatapariyosānāni’’.

‘‘Bhūtapubbāhaṃ , bhante, kassape sammāsambuddhe brahmacariyaṃ acariṃ. Tatrapi maṃ evaṃ jānanti – ‘sahako bhikkhu, sahako bhikkhū’ti. So khvāhaṃ, bhante, imesaṃyeva pañcannaṃ indriyānaṃ bhāvitattā bahulīkatattā kāmesu kāmacchandaṃ virājetvā kāyassa bhedā paraṃ maraṇā sugatiṃ brahmalokaṃ upapanno. Tatrapi maṃ evaṃ jānanti – ‘brahmā sahampati, brahmā sahampatī’’’ti. ‘‘Evametaṃ, bhagavā, evametaṃ sugata! Ahametaṃ jānāmi, ahametaṃ passāmi yathā imāni pañcindriyāni bhāvitāni bahulīkatāni amatogadhāni honti amataparāyaṇāni amatapariyosānānī’’ti. Sattamaṃ.

8. Sūkarakhatasuttaṃ



525. "诸比丘,譬如一切心材香中,红檀香被称为最上;同样地,诸比丘,一切菩提分法中,慧根被称为最上,即在觉悟方面。诸比丘,什么是菩提分法?诸比丘,信根是菩提分法,它导向觉悟。精进根......念根......定根......慧根是菩提分法,它导向觉悟。诸比丘,譬如一切心材香中,红檀香被称为最上;同样地,诸比丘,一切菩提分法中,慧根被称为最上,即在觉悟方面。"第五。
6. 安住经
526. "诸比丘,比丘安住于一法,五根就会修习、善修习。安住于哪一法?不放逸。诸比丘,什么是不放逸?在此,诸比丘,比丘守护心不受诸漏、有漏法。他守护心不受诸漏、有漏法时,信根达到修习圆满。精进根达到修习圆满。念根达到修习圆满。定根达到修习圆满。慧根达到修习圆满。诸比丘,如是比丘安住于一法,五根就会修习、善修习。"第六。
7. 娑婆主梵天经
527. 一时,世尊住优楼频螺(Uruvelā)尼连禅河(Nerañjarā)岸边的阿阇波罗尼拘律树下,初成正觉。那时,世尊独处静思,心中生起如是思惟:"五根修习、多修,以不死为归依,以不死为趣向,以不死为终点。哪五根?信根修习、多修,以不死为归依,以不死为趣向,以不死为终点。精进根......念根......定根......慧根修习、多修,以不死为归依,以不死为趣向,以不死为终点。这五根修习、多修,以不死为归依,以不死为趣向,以不死为终点。"
这时,娑婆主梵天以心知世尊心中所想 - 譬如力士伸屈臂顷,从梵界消失,出现在世尊面前。然后,娑婆主梵天偏袒右肩,向世尊合掌,对世尊说:"世尊,确实如此!善逝,确实如此!五根修习、多修,以不死为归依,以不死为趣向,以不死为终点。哪五根?信根修习、多修,以不死为归依,以不死为趣向,以不死为终点......慧根修习、多修,以不死为归依,以不死为趣向,以不死为终点。这五根修习、多修,以不死为归依,以不死为趣向,以不死为终点。"
"世尊,我过去在迦叶正等正觉者处修梵行。那时人们称我为'沙诃比丘,沙诃比丘'。世尊,由于修习、多修这五根,我离欲于诸欲,身坏命终后生于善趣梵界。那里人们称我为'娑婆主梵天,娑婆主梵天'。""世尊,确实如此!善逝,确实如此!我知道,我看到这五根修习、多修,以不死为归依,以不死为趣向,以不死为终点。"第七。
8. 猪掘洞经

528. Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate sūkarakhatāyaṃ. Tatra kho bhagavā āyasmantaṃ sāriputtaṃ āmantesi – ‘‘kiṃ nu kho, sāriputta, atthavasaṃ sampassamāno khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṃ pavattamāno pavattatī’’ti [pavattetīti (sī.)]? ‘‘Anuttarañhi , bhante, yogakkhemaṃ sampassamāno khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṃ pavattamāno pavattatī’’ti. ‘‘Sādhu sādhu, sāriputta! Anuttarañhi, sāriputta, yogakkhemaṃ sampassamāno khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṃ pavattamāno pavattatī’’ti.

‘‘Katamo ca, sāriputta, anuttaro yogakkhemo yaṃ sampassamāno khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṃ pavattamāno pavattatī’’ti? ‘‘Idha, bhante, khīṇāsavo bhikkhu saddhindriyaṃ bhāveti upasamagāmiṃ sambodhagāmiṃ, vīriyindriyaṃ bhāveti…pe… satindriyaṃ bhāveti…pe… samādhindriyaṃ bhāveti…pe… paññindriyaṃ bhāveti upasamagāmiṃ sambodhagāmiṃ. Ayaṃ kho, bhante, anuttaro yogakkhemo yaṃ sampassamāno khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṃ pavattamāno pavattatī’’ti. ‘‘Sādhu sādhu, sāriputta! Eso hi, sāriputta, anuttaro yogakkhemo yaṃ sampassamāno khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṃ pavattamāno pavattatī’’ti.

‘‘Katamo ca, sāriputta, paramanipaccakāro yaṃ khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṃ pavattamāno pavattatī’’ti? ‘‘Idha, bhante, khīṇāsavo bhikkhu satthari sagāravo viharati sappatisso [sappaṭisso (syā. kaṃ. ka.)], dhamme sagāravo viharati sappatisso, saṅghe sagāravo viharati sappatisso, sikkhāya sagāravo viharati sappatisso, samādhismiṃ sagāravo viharati sappatisso. Ayaṃ kho, bhante, paramanipaccakāro yaṃ khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṃ pavattamāno pavattatī’’ti. ‘‘Sādhu sādhu, sāriputta! Eso hi , sāriputta, paramanipaccakāro yaṃ khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṃ pavattamāno pavattatī’’ti. Aṭṭhamaṃ.

9. Paṭhamauppādasuttaṃ

529. Sāvatthinidānaṃ. ‘‘Pañcimāni, bhikkhave, indriyāni bhāvitāni bahulīkatāni anuppannāni uppajjanti, nāññatra tathāgatassa pātubhāvā arahato sammāsambuddhassa. Katamāni pañca? Saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ – imāni kho, bhikkhave, pañcindriyāni bhāvitāni bahulīkatāni anuppannāni uppajjanti, nāññatra tathāgatassa pātubhāvā arahato sammāsambuddhassā’’ti. Navamaṃ.

10. Dutiyauppādasuttaṃ

530. ‘‘Pañcimāni , bhikkhave, indriyāni bhāvitāni bahulīkatāni anuppannāni uppajjanti, nāññatra sugatavinayā. Katamāni pañca? Saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ – imāni kho, bhikkhave, pañcindriyāni bhāvitāni bahulīkatāni anuppannāni uppajjanti, nāññatra sugatavinayā’’ti. Dasamaṃ.

Sūkarakhatavaggo chaṭṭho.

Tassuddānaṃ –

Sālaṃ mallikaṃ sekho ca, padaṃ sāraṃ patiṭṭhitaṃ;

Brahmasūkarakhatāyo, uppādā apare duveti.

7. Bodhipakkhiyavaggo

1. Saṃyojanasuttaṃ

531. Sāvatthinidānaṃ . ‘‘Pañcimāni, bhikkhave, indriyāni bhāvitāni bahulīkatāni saṃyojanappahānāya [saṃyojanānaṃ pahānāya (syā. ka.)] saṃvattanti. Katamāni pañca? Saddhindriyaṃ…pe… paññindriyaṃ – imāni kho, bhikkhave, pañcindriyāni bhāvitāni bahulīkatāni saṃyojanappahānāya saṃvattantī’’ti. Paṭhamaṃ.

2. Anusayasuttaṃ

532. ‘‘Pañcimāni , bhikkhave, indriyāni bhāvitāni bahulīkatāni anusayasamugghātāya saṃvattanti. Katamāni pañca? Saddhindriyaṃ…pe… paññindriyaṃ – imāni kho , bhikkhave, pañcindriyāni bhāvitāni bahulīkatāni anusayasamugghātāya saṃvattantī’’ti. Dutiyaṃ.

3. Pariññāsuttaṃ



528. 一时,世尊住王舍城(Rājagaha)耆阇崛山(Gijjhakūṭa)猪掘洞。在那里,世尊对尊者舍利弗说:"舍利弗,漏尽比丘观察到什么理由,而对如来或如来的教法表示最高的恭敬?"
"世尊,漏尽比丘观察到无上的安稳,而对如来或如来的教法表示最高的恭敬。"
"善哉!善哉!舍利弗。舍利弗,漏尽比丘确实是观察到无上的安稳,而对如来或如来的教法表示最高的恭敬。"
"舍利弗,什么是无上的安稳,漏尽比丘观察到它而对如来或如来的教法表示最高的恭敬?"
"世尊,在此,漏尽比丘修习信根,趣向寂静,趣向正觉;修习精进根......念根......定根......修习慧根,趣向寂静,趣向正觉。世尊,这就是无上的安稳,漏尽比丘观察到它而对如来或如来的教法表示最高的恭敬。"
"善哉!善哉!舍利弗。舍利弗,这确实是无上的安稳,漏尽比丘观察到它而对如来或如来的教法表示最高的恭敬。"
"舍利弗,什么是最高的恭敬,漏尽比丘对如来或如来的教法表示这样的最高恭敬?"
"世尊,在此,漏尽比丘对导师恭敬而住,顺从;对法恭敬而住,顺从;对僧团恭敬而住,顺从;对学处恭敬而住,顺从;对定恭敬而住,顺从。世尊,这就是最高的恭敬,漏尽比丘对如来或如来的教法表示这样的最高恭敬。"
"善哉!善哉!舍利弗。舍利弗,这确实是最高的恭敬,漏尽比丘对如来或如来的教法表示这样的最高恭敬。"第八。
9. 第一生起经
529. 舍卫城因缘。"诸比丘,这五根修习、多修,未生起者生起,唯有在如来、阿罗汉、正等正觉者出现时。哪五根?信根、精进根、念根、定根、慧根 - 诸比丘,这五根修习、多修,未生起者生起,唯有在如来、阿罗汉、正等正觉者出现时。"第九。
10. 第二生起经
530. "诸比丘,这五根修习、多修,未生起者生起,唯有在善逝的教导中。哪五根?信根、精进根、念根、定根、慧根 - 诸比丘,这五根修习、多修,未生起者生起,唯有在善逝的教导中。"第十。
猪掘洞品第六。
其摘要:
娑罗、末罗、有学、足迹、精髓、安住,
梵天、猪掘洞、两个生起。
7. 菩提分品
1. 结经
531. 舍卫城因缘。"诸比丘,这五根修习、多修,导向断除结。哪五根?信根......慧根 - 诸比丘,这五根修习、多修,导向断除结。"第一。
2. 随眠经
532. "诸比丘,这五根修习、多修,导向根除随眠。哪五根?信根......慧根 - 诸比丘,这五根修习、多修,导向根除随眠。"第二。
3. 遍知经

533. ‘‘Pañcimāni, bhikkhave, indriyāni bhāvitāni bahulīkatāni addhānapariññāya saṃvattanti. Katamāni pañca? Saddhindriyaṃ…pe… paññindriyaṃ – imāni kho, bhikkhave, pañcindriyāni bhāvitāni bahulīkatāni addhānapariññāya saṃvattantī’’ti. Tatiyaṃ.

4. Āsavakkhayasuttaṃ

534. ‘‘Pañcimāni, bhikkhave, indriyāni bhāvitāni bahulīkatāni āsavānaṃ khayāya saṃvattanti. Katamāni pañca? Saddhindriyaṃ…pe… paññindriyaṃ – imāni kho, bhikkhave, pañcindriyāni bhāvitāni bahulīkatāni āsavānaṃ khayāya saṃvattantī’’ti.

‘‘Pañcimāni, bhikkhave, indriyāni bhāvitāni bahulīkatāni saṃyojanappahānāya saṃvattanti, anusayasamugghātāya saṃvattanti, addhānapariññāya saṃvattanti, āsavānaṃ khayāya saṃvattanti. Katamāni pañca? Saddhindriyaṃ…pe… paññindriyaṃ – imāni kho, bhikkhave, pañcindriyāni bhāvitāni bahulīkatāni saṃyojanappahānāya saṃvattanti, anusayasamugghātāya saṃvattanti, addhānapariññāya saṃvattanti, āsavānaṃ khayāya saṃvattantī’’ti. Catutthaṃ.

5. Paṭhamaphalasuttaṃ

535. ‘‘Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṃ…pe… paññindriyaṃ – imāni kho, bhikkhave, pañcindriyāni. Imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ bhāvitattā bahulīkatattā dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ – diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā’’ti. Pañcamaṃ.

6. Dutiyaphalasuttaṃ

536. ‘‘Pañcimāni , bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṃ…pe… paññindriyaṃ – imāni kho, bhikkhave, pañcindriyāni. Imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ bhāvitattā bahulīkatattā satta phalā sattānisaṃsā pāṭikaṅkhā. Katame satta phalā sattānisaṃsā? Diṭṭheva dhamme paṭikacca aññaṃ ārādheti, no ce diṭṭheva dhamme paṭikacca aññaṃ ārādheti, atha maraṇakāle aññaṃ ārādheti. No ce diṭṭheva dhamme aññaṃ ārādheti, no ce maraṇakāle aññaṃ ārādheti, atha pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti, upahaccaparinibbāyī hoti, asaṅkhāraparinibbāyī hoti, sasaṅkhāraparinibbāyī hoti, uddhaṃsoto hoti akaniṭṭhagāmī. Imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ bhāvitattā bahulīkatattā ime satta phalā sattānisaṃsā pāṭikaṅkhā’’ti. Chaṭṭhaṃ.

7. Paṭhamarukkhasuttaṃ

537. ‘‘Seyyathāpi bhikkhave, ye keci jambudīpakā rukkhā, jambū tesaṃ aggamakkhāyati; evameva kho bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṃ tesaṃ aggamakkhāyati, yadidaṃ – bodhāya. Katame ca, bhikkhave, bodhipakkhiyā dhammā? Saddhindriyaṃ, bhikkhave, bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati. Vīriyindriyaṃ…pe… satindriyaṃ…pe… samādhindriyaṃ…pe… paññindriyaṃ bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati. Seyyathāpi, bhikkhave, ye keci jambudīpakā rukkhā, jambū tesaṃ aggamakkhāyati; evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṃ tesaṃ aggamakkhāyati, yadidaṃ – bodhāyā’’ti. Sattamaṃ.

8. Dutiyarukkhasuttaṃ

538. ‘‘Seyyathāpi , bhikkhave, ye keci devānaṃ tāvatiṃsānaṃ rukkhā, pārichattako tesaṃ aggamakkhāyati; evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṃ tesaṃ aggamakkhāyati, yadidaṃ – bodhāya. Katame ca, bhikkhave, bodhipakkhiyā dhammā? Saddhindriyaṃ , bhikkhave, bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati. Vīriyindriyaṃ…pe… satindriyaṃ…pe… samādhindriyaṃ…pe… paññindriyaṃ bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati. Seyyathāpi, bhikkhave , ye keci devānaṃ tāvatiṃsānaṃ rukkhā, pārichattako tesaṃ aggamakkhāyati; evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṃ tesaṃ aggamakkhāyati, yadidaṃ – bodhāyā’’ti. Aṭṭhamaṃ.

9. Tatiyarukkhasuttaṃ



533. "诸比丘,这五根修习、多修,导向长久的遍知。哪五根?信根......慧根 - 诸比丘,这五根修习、多修,导向长久的遍知。"第三。
4. 漏尽经
534. "诸比丘,这五根修习、多修,导向诸漏的灭尽。哪五根?信根......慧根 - 诸比丘,这五根修习、多修,导向诸漏的灭尽。"
"诸比丘,这五根修习、多修,导向断除结,导向根除随眠,导向长久的遍知,导向诸漏的灭尽。哪五根?信根......慧根 - 诸比丘,这五根修习、多修,导向断除结,导向根除随眠,导向长久的遍知,导向诸漏的灭尽。"第四。
5. 第一果经
535. "诸比丘,有这五根。哪五根?信根......慧根 - 诸比丘,这就是五根。诸比丘,由于修习、多修这五根,可以期待两种果之一 - 现法中得究竟智,或者有余依时得不还。"第五。
6. 第二果经
536. "诸比丘,有这五根。哪五根?信根......慧根 - 诸比丘,这就是五根。诸比丘,由于修习、多修这五根,可以期待七种果、七种利益。哪七种果、七种利益?现法中速得究竟智;若现法中不速得究竟智,则临终时得究竟智;若现法中不得究竟智,也不在临终时得究竟智,则由于五下分结尽而成为中般涅槃者,成为生般涅槃者,成为无行般涅槃者,成为有行般涅槃者,成为上流至色究竟天者。诸比丘,由于修习、多修这五根,可以期待这七种果、七种利益。"第六。
7. 第一树经
537. "诸比丘,譬如一切阎浮提(Jambudīpa)的树中,阎浮树被称为最上;同样地,诸比丘,一切菩提分法中,慧根被称为最上,即在觉悟方面。诸比丘,什么是菩提分法?诸比丘,信根是菩提分法,它导向觉悟。精进根......念根......定根......慧根是菩提分法,它导向觉悟。诸比丘,譬如一切阎浮提的树中,阎浮树被称为最上;同样地,诸比丘,一切菩提分法中,慧根被称为最上,即在觉悟方面。"第七。
8. 第二树经
538. "诸比丘,譬如一切三十三天的树中,圆生树被称为最上;同样地,诸比丘,一切菩提分法中,慧根被称为最上,即在觉悟方面。诸比丘,什么是菩提分法?诸比丘,信根是菩提分法,它导向觉悟。精进根......念根......定根......慧根是菩提分法,它导向觉悟。诸比丘,譬如一切三十三天的树中,圆生树被称为最上;同样地,诸比丘,一切菩提分法中,慧根被称为最上,即在觉悟方面。"第八。
9. 第三树经

539. ‘‘Seyyathāpi, bhikkhave, ye keci asurānaṃ rukkhā, cittapāṭali tesaṃ aggamakkhāyati; evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṃ tesaṃ aggamakkhāyati, yadidaṃ – bodhāya. Katame ca, bhikkhave, bodhipakkhiyā dhammā? Saddhindriyaṃ, bhikkhave, bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati…pe… paññindriyaṃ bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati. Seyyathāpi bhikkhave, ye keci asurānaṃ rukkhā, cittapāṭali tesaṃ aggamakkhāyati; evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṃ tesaṃ aggamakkhāyati, yadidaṃ – bodhāyā’’ti. Navamaṃ.

10. Catuttharukkhasuttaṃ

540. ‘‘Seyyathāpi, bhikkhave, ye keci supaṇṇānaṃ rukkhā, kūṭasimbalī [koṭasimbali (syā. kaṃ.)] tesaṃ aggamakkhāyati; evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṃ tesaṃ aggamakkhāyati, yadidaṃ – bodhāya. Katame ca, bhikkhave, bodhipakkhiyā dhammā? Saddhindriyaṃ, bhikkhave, bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati…pe… paññindriyaṃ bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati. Seyyathāpi, bhikkhave, ye keci supaṇṇānaṃ rukkhā, kūṭasimbalī tesaṃ aggamakkhāyati; evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṃ tesaṃ aggamakkhāyati, yadidaṃ – bodhāyā’’ti. Dasamaṃ.

Bodhipakkhiyavaggo sattamo.

Tassuddānaṃ –

Saṃyojanā anusayā, pariññā āsavakkhayā;

Dve phalā caturo rukkhā, vaggo tena pavuccatīti.

8. Gaṅgāpeyyālavaggo

1-12. Pācīnādisuttadvādasakaṃ

541-552. ‘‘Seyyathāpi , bhikkhave, gaṅgā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā; evameva kho, bhikkhave, bhikkhu pañcindriyāni bhāvento pañcindriyāni bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro. Kathañca, bhikkhave, bhikkhu pañcindriyāni bhāvento pañcindriyāni bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro? Idha, bhikkhave, bhikkhu saddhindriyaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ, vīriyindriyaṃ…pe… satindriyaṃ… samādhindriyaṃ… paññindriyaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ kho, bhikkhave, bhikkhu pañcindriyāni bhāvento pañcindriyāni bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro’’ti. Dvādasamaṃ.

Gaṅgāpeyyālavaggo aṭṭhamo.

Tassuddānaṃ –

Cha pācīnato ninnā, cha ninnā ca samuddato;

Dvete cha dvādasa honti, vaggo tena pavuccatīti.

Appamādavaggo vitthāretabbo.

Tassuddānaṃ –

Tathāgataṃ padaṃ kūṭaṃ, mūlaṃ sārena vassikaṃ;

Rājā candimasūriyā, vatthena dasamaṃ padanti.

Balakaraṇīyavaggo vitthāretabbo.

Tassuddānaṃ –

Balaṃ bījañca nāgo ca, rukkho kumbhena sūkiyā;

Ākāsena ca dve meghā, nāvā āgantukā nadīti.

Esanāvaggo vitthāretabbo.

Tassuddānaṃ –

Esanā vidhā āsavo, bhavo ca dukkhatā tisso;

Khilaṃ malañca nīgho ca, vedanā taṇhā tasinā cāti.

12. Oghavaggo

1-10. Oghādisuttadasakaṃ

587-596. ‘‘Pañcimāni , bhikkhave, uddhambhāgiyāni saṃyojanāni. Katamāni pañca? Rūparāgo, arūparāgo, māno, uddhaccaṃ, avijjā – imāni kho, bhikkhave, pañcuddhambhāgiyāni saṃyojanāni. Imesaṃ kho, bhikkhave, pañcannaṃ uddhambhāgiyānaṃ saṃyojanānaṃ abhiññāya pariññāya parikkhayāya pahānāya pañcindriyāni bhāvetabbāni. Katamāni pañca? Idha, bhikkhave, bhikkhu saddhindriyaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ…pe… paññindriyaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Imesaṃ kho, bhikkhave, pañcannaṃ uddhambhāgiyānaṃ saṃyojanānaṃ abhiññāya pariññāya parikkhayāya pahānāya imāni pañcindriyāni bhāvetabbānī’’ti. Dasamaṃ. (Yathā maggasaṃyuttaṃ, tathā vitthāretabbaṃ.)

Oghavaggo dvādasamo.

Tassuddānaṃ –

Ogho yogo upādānaṃ, ganthā anusayena ca;

Kāmaguṇā nīvaraṇā, khandhā oruddhambhāgiyāti.

13. Gaṅgāpeyyālavaggo

1-12. Pācīnādisuttadvādasakaṃ

597-

539. "诸比丘,譬如一切阿修罗的树中,思想波罗蜜树被称为最上;同样地,诸比丘,一切菩提分法中,慧根被称为最上,即在觉悟方面。诸比丘,什么是菩提分法?诸比丘,信根是菩提分法,它导向觉悟......慧根是菩提分法,它导向觉悟。诸比丘,譬如一切阿修罗的树中,思想波罗蜜树被称为最上;同样地,诸比丘,一切菩提分法中,慧根被称为最上,即在觉悟方面。"第九。
10. 第四树经
540. "诸比丘,譬如一切金翅鸟的树中,巨型木棉树被称为最上;同样地,诸比丘,一切菩提分法中,慧根被称为最上,即在觉悟方面。诸比丘,什么是菩提分法?诸比丘,信根是菩提分法,它导向觉悟......慧根是菩提分法,它导向觉悟。诸比丘,譬如一切金翅鸟的树中,巨型木棉树被称为最上;同样地,诸比丘,一切菩提分法中,慧根被称为最上,即在觉悟方面。"第十。
菩提分品第七。
其摘要:
结、随眠、遍知、漏尽,
两果及四树,以此称为品。
8. 恒河广说品
1-12. 东方等十二经
541-552. "诸比丘,譬如恒河向东倾斜、向东倾注、向东流注;同样地,诸比丘,比丘修习五根、多修五根,倾向涅槃、趣向涅槃、流注涅槃。诸比丘,比丘如何修习五根、多修五根,倾向涅槃、趣向涅槃、流注涅槃?在此,诸比丘,比丘修习信根,依止远离、依止离贪、依止灭尽、趣向舍离;修习精进根......念根......定根......修习慧根,依止远离、依止离贪、依止灭尽、趣向舍离。诸比丘,比丘如是修习五根、多修五根,倾向涅槃、趣向涅槃、流注涅槃。"第十二。
恒河广说品第八。
其摘要:
六向东倾斜,六倾注入海,
这两个六成十二,以此称为品。
不放逸品应广说。
其摘要:
如来、足迹、屋顶、根、心材、雨季,
国王、月亮和太阳、衣服为第十。
力所作品应广说。
其摘要:
力、种子、龙象、树、瓶、梁,
虚空及两云、船、客、河。
寻求品应广说。
其摘要:
寻求、种类、漏、有及三苦,
荒秽、垢、结、受、渴爱、干渴。
12. 暴流品
1-10. 暴流等十经
587-596. "诸比丘,有这五种上分结。哪五种?色贪、无色贪、慢、掉举、无明 - 诸比丘,这就是五种上分结。诸比丘,为了证知、遍知、灭尽、断除这五种上分结,应修习五根。哪五根?在此,诸比丘,比丘修习信根,依止远离、依止离贪、依止灭尽、趣向舍离......修习慧根,依止远离、依止离贪、依止灭尽、趣向舍离。诸比丘,为了证知、遍知、灭尽、断除这五种上分结,应修习这五根。"第十。(应如道相应广说。)
暴流品第十二。
其摘要:
暴流、轭、取、系、随眠,
欲功德、盖、蕴、下分上分。
13. 恒河广说品
1-12. 东方等十二经
597-

608. ‘‘Seyyathāpi , bhikkhave, gaṅgā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā; evameva kho, bhikkhave, bhikkhu pañcindriyāni bhāvento pañcindriyāni bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro. Kathañca, bhikkhave, bhikkhu pañcindriyāni bhāvento pañcindriyāni bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro? Idha, bhikkhave, bhikkhu saddhindriyaṃ bhāveti rāgavinayapariyosānaṃ dosavinayapariyosānaṃ mohavinayapariyosānaṃ…pe… paññindriyaṃ bhāveti rāgavinayapariyosānaṃ dosavinayapariyosānaṃ mohavinayapariyosānaṃ. Evaṃ kho, bhikkhave, bhikkhu pañcindriyāni bhāvento pañcindriyāni bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro’’ti. Dvādasamaṃ.

Gaṅgāpeyyālavaggo terasamo.

Tassuddānaṃ –

Cha pācīnato ninnā, cha ninnā ca samuddato;

Dvete cha dvādasa honti, vaggo tena pavuccatīti.

Appamādavagga-balakaraṇīyavagga-esanāvaggā vitthāretabbā.

17. Oghavaggo

1-10. Oghādisuttadasakaṃ

641-

597-608. "诸比丘,譬如恒河向东倾斜、向东倾注、向东流注;同样地,诸比丘,比丘修习五根、多修五根,倾向涅槃、趣向涅槃、流注涅槃。诸比丘,比丘如何修习五根、多修五根,倾向涅槃、趣向涅槃、流注涅槃?在此,诸比丘,比丘修习信根,以调伏贪欲为终点,以调伏嗔恚为终点,以调伏愚痴为终点......修习慧根,以调伏贪欲为终点,以调伏嗔恚为终点,以调伏愚痴为终点。诸比丘,比丘如是修习五根、多修五根,倾向涅槃、趣向涅槃、流注涅槃。"第十二。
恒河广说品第十三。
其摘要:
六向东倾斜,六倾注入海,
这两个六成十二,以此称为品。
不放逸品、力所作品、寻求品应广说。
17. 暴流品
1-10. 暴流等十经
641-

650. ‘‘Pañcimāni , bhikkhave, uddhambhāgiyāni saṃyojanāni. Katamāni pañca? Rūparāgo, arūparāgo, māno, uddhaccaṃ, avijjā – imāni kho, bhikkhave, pañcuddhambhāgiyāni saṃyojanāni. Imesaṃ kho, bhikkhave, pañcannaṃ uddhambhāgiyānaṃ saṃyojanānaṃ abhiññāya pariññāya parikkhayāya pahānāya pañcindriyāni bhāvetabbāni. Katamāni pañca? Idha, bhikkhave, bhikkhu saddhindriyaṃ bhāveti rāgavinayapariyosānaṃ dosavinayapariyosānaṃ mohavinayapariyosānaṃ. Vīriyindriyaṃ …pe… satindriyaṃ… samādhindriyaṃ … paññindriyaṃ bhāveti rāgavinayapariyosānaṃ dosavinayapariyosānaṃ mohavinayapariyosānaṃ. Imesaṃ kho, bhikkhave, pañcannaṃ uddhambhāgiyānaṃ saṃyojanānaṃ abhiññāya pariññāya parikkhayāya pahānāya imāni pañcindriyāni bhāvetabbānī’’ti.

Oghavaggo sattarasamo.

Tassuddānaṃ –

Ogho yogo upādānaṃ, ganthā anusayena ca;

Kāmaguṇā nīvaraṇā, khandhā oruddhambhāgiyāti.

Indriyasaṃyuttaṃ catutthaṃ.

641-650. "诸比丘,有这五种上分结。哪五种?色贪、无色贪、慢、掉举、无明 - 诸比丘,这就是五种上分结。诸比丘,为了证知、遍知、灭尽、断除这五种上分结,应修习五根。哪五根?在此,诸比丘,比丘修习信根,以调伏贪欲为终点,以调伏嗔恚为终点,以调伏愚痴为终点。修习精进根......念根......定根......修习慧根,以调伏贪欲为终点,以调伏嗔恚为终点,以调伏愚痴为终点。诸比丘,为了证知、遍知、灭尽、断除这五种上分结,应修习这五根。"
暴流品第十七。
其摘要:
暴流、轭、取、系、随眠,
欲功德、盖、蕴、下分上分。
根相应第四。


