Namo tassa bhagavato arahato sammāsambuddhassa

Aṅguttaranikāyo

Dasakanipātapāḷi

1. Paṭhamapaṇṇāsakaṃ

1. Ānisaṃsavaggo

1. Kimatthiyasuttaṃ

1. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca –

‘‘Kimatthiyāni , bhante, kusalāni sīlāni kimānisaṃsānī’’ti? ‘‘Avippaṭisāratthāni kho, ānanda, kusalāni sīlāni avippaṭisārānisaṃsānī’’ti.

‘‘Avippaṭisāro pana, bhante, kimatthiyo kimānisaṃso’’ti? ‘‘Avippaṭisāro kho, ānanda, pāmojjattho pāmojjānisaṃso’’ti [pāmujjattho pāmujjānisaṃsoti (sī. syā. pī.) a. ni. 11.1].

‘‘Pāmojjaṃ pana, bhante, kimatthiyaṃ kimānisaṃsa’’nti? ‘‘Pāmojjaṃ kho, ānanda, pītatthaṃ pītānisaṃsa’’nti.

‘‘Pīti pana, bhante, kimatthiyā kimānisaṃsā’’ti? ‘‘Pīti kho, ānanda, passaddhatthā passaddhānisaṃsā’’ti.

‘‘Passaddhi pana, bhante, kimatthiyā kimānisaṃsā’’ti? ‘‘Passaddhi kho , ānanda, sukhatthā sukhānisaṃsā’’ti.

‘‘Sukhaṃ pana, bhante, kimatthiyaṃ kimānisaṃsa’’nti? ‘‘Sukhaṃ kho, ānanda, samādhatthaṃ samādhānisaṃsa’’nti .

‘‘Samādhi pana, bhante, kimatthiyo kimānisaṃso’’ti? ‘‘Samādhi kho, ānanda, yathābhūtañāṇadassanattho yathābhūtañāṇadassanānisaṃso’’ti.

‘‘Yathābhūtañāṇadassanaṃ pana, bhante, kimatthiyaṃ kimānisaṃsa’’nti? ‘‘Yathābhūtañāṇadassanaṃ kho, ānanda, nibbidāvirāgatthaṃ nibbidāvirāgānisaṃsa’’nti.

‘‘Nibbidāvirāgo pana, bhante kimatthiyo kimānisaṃso’’ti? ‘‘Nibbidāvirāgo kho, ānanda, vimuttiñāṇadassanattho vimuttiñāṇadassanānisaṃso [… nisaṃsoti (sī. ka.)].

‘‘Iti kho, ānanda, kusalāni sīlāni avippaṭisāratthāni avippaṭisārānisaṃsāni; avippaṭisāro pāmojjattho pāmojjānisaṃso; pāmojjaṃ pītatthaṃ pītānisaṃsaṃ; pīti passaddhatthā passaddhānisaṃsā; passaddhi sukhatthā sukhānisaṃsā; sukhaṃ samādhatthaṃ samādhānisaṃsaṃ; samādhi yathābhūtañāṇadassanattho yathābhūtañāṇadassanānisaṃso; yathābhūtañāṇadassanaṃ nibbidāvirāgatthaṃ nibbidāvirāgānisaṃsaṃ; nibbidāvirāgo vimuttiñāṇadassanattho vimuttiñāṇadassanānisaṃso. Iti kho, ānanda, kusalāni sīlāni anupubbena aggāya parentī’’ti [arahattāya pūrentīti (syā.)]. Paṭhamaṃ.

2. Cetanākaraṇīyasuttaṃ

2.[a. ni. 

礼敬世尊、阿罗汉、正等正觉者
增支部
十集
1. 第一个五十集
1. 功德品
1. 何义经
1. 如是我闻，一时世尊住在舍卫城(今尼泊尔境内萨赫特·马赫特地区)祇树给孤独园。那时，尊者阿难来到世尊所在处，来到后向世尊礼敬，然后坐在一旁。坐在一旁的尊者阿难对世尊如是说：
"世尊，善戒有何义、有何功德？""阿难，善戒以无悔为义，以无悔为功德。"
"世尊，无悔又有何义、有何功德？""阿难，无悔以欢悦为义，以欢悦为功德。"
"世尊，欢悦又有何义、有何功德？""阿难，欢悦以喜为义，以喜为功德。"
"世尊，喜又有何义、有何功德？""阿难，喜以轻安为义，以轻安为功德。"
"世尊，轻安又有何义、有何功德？""阿难，轻安以乐为义，以乐为功德。"
"世尊，乐又有何义、有何功德？""阿难，乐以定为义，以定为功德。"
"世尊，定又有何义、有何功德？""阿难，定以如实知见为义，以如实知见为功德。"
"世尊，如实知见又有何义、有何功德？""阿难，如实知见以厌离离欲为义，以厌离离欲为功德。"
"世尊，厌离离欲又有何义、有何功德？""阿难，厌离离欲以解脱知见为义，以解脱知见为功德。"
"阿难，如是善戒以无悔为义，以无悔为功德；无悔以欢悦为义，以欢悦为功德；欢悦以喜为义，以喜为功德；喜以轻安为义，以轻安为功德；轻安以乐为义，以乐为功德；乐以定为义，以定为功德；定以如实知见为义，以如实知见为功德；如实知见以厌离离欲为义，以厌离离欲为功德；厌离离欲以解脱知见为义，以解脱知见为功德。如是，阿难，善戒次第引向最上。"第一
2. 思作经
2.

11.2] ‘‘Sīlavato, bhikkhave, sīlasampannassa na cetanāya karaṇīyaṃ – ‘avippaṭisāro me uppajjatū’ti. Dhammatā esā, bhikkhave, yaṃ sīlavato sīlasampannassa avippaṭisāro uppajjati. Avippaṭisārissa, bhikkhave, na cetanāya karaṇīyaṃ – ‘pāmojjaṃ me uppajjatū’ti. Dhammatā esā, bhikkhave, yaṃ avippaṭisārissa pāmojjaṃ jāyati. Pamuditassa, bhikkhave, na cetanāya karaṇīyaṃ – ‘pīti me uppajjatū’ti. Dhammatā esā, bhikkhave, yaṃ pamuditassa pīti uppajjati. Pītimanassa, bhikkhave, na cetanāya karaṇīyaṃ – ‘kāyo me passambhatū’ti. Dhammatā esā, bhikkhave, yaṃ pītimanassa kāyo passambhati. Passaddhakāyassa, bhikkhave, na cetanāya karaṇīyaṃ – ‘sukhaṃ vediyāmī’ti. Dhammatā esā, bhikkhave, yaṃ passaddhakāyo sukhaṃ vediyati. Sukhino, bhikkhave, na cetanāya karaṇīyaṃ – ‘cittaṃ me samādhiyatū’ti. Dhammatā esā, bhikkhave, yaṃ sukhino cittaṃ samādhiyati. Samāhitassa, bhikkhave, na cetanāya karaṇīyaṃ – ‘yathābhūtaṃ jānāmi passāmī’ti. Dhammatā esā, bhikkhave, yaṃ samāhito yathābhūtaṃ jānāti passati. Yathābhūtaṃ, bhikkhave, jānato passato na cetanāya karaṇīyaṃ – ‘nibbindāmi virajjāmī’ti. Dhammatā esā, bhikkhave, yaṃ yathābhūtaṃ jānaṃ passaṃ nibbindati virajjati. Nibbinnassa [nibbindassa (sī. ka.)], bhikkhave, virattassa na cetanāya karaṇīyaṃ – ‘vimuttiñāṇadassanaṃ sacchikaromī’ti. Dhammatā esā, bhikkhave, yaṃ nibbinno [nibbindo (sī. ka.)] viratto vimuttiñāṇadassanaṃ sacchikaroti.

‘‘Iti kho, bhikkhave, nibbidāvirāgo vimuttiñāṇadassanattho vimuttiñāṇadassanānisaṃso; yathābhūtañāṇadassanaṃ nibbidāvirāgatthaṃ nibbidāvirāgānisaṃsaṃ; samādhi yathābhūtañāṇadassanattho yathābhūtañāṇadassanānisaṃso; sukhaṃ samādhatthaṃ samādhānisaṃsaṃ; passaddhi sukhatthā sukhānisaṃsā; pīti passaddhatthā passaddhānisaṃsā; pāmojjaṃ pītatthaṃ pītānisaṃsaṃ; avippaṭisāro pāmojjattho pāmojjānisaṃso; kusalāni sīlāni avippaṭisāratthāni avippaṭisārānisaṃsāni . Iti kho, bhikkhave, dhammā dhamme abhisandenti, dhammā dhamme paripūrenti apārā pāraṃ gamanāyā’’ti. Dutiyaṃ.

3. Paṭhamaupanisasuttaṃ

3.[a. ni. 5.24; 

"诸比丘，对于持戒者、具足戒者，不需思虑'愿无悔生起于我'。诸比丘，这是法性，即持戒者、具足戒者生起无悔。诸比丘，对于无悔者，不需思虑'愿欢悦生起于我'。诸比丘，这是法性，即无悔者生起欢悦。诸比丘，对于欢悦者，不需思虑'愿喜生起于我'。诸比丘，这是法性，即欢悦者生起喜。诸比丘，对于有喜者，不需思虑'愿我身轻安'。诸比丘，这是法性，即有喜者身得轻安。诸比丘，对于身轻安者，不需思虑'我感受乐'。诸比丘，这是法性，即身轻安者感受乐。诸比丘，对于乐者，不需思虑'愿我心得定'。诸比丘，这是法性，即乐者心得定。诸比丘，对于得定者，不需思虑'我如实知见'。诸比丘，这是法性，即得定者如实知见。诸比丘，对于如实知见者，不需思虑'我厌离离欲'。诸比丘，这是法性，即如实知见者生起厌离离欲。诸比丘，对于厌离者、离欲者，不需思虑'我证得解脱知见'。诸比丘，这是法性，即厌离者、离欲者证得解脱知见。"
"如是，诸比丘，厌离离欲以解脱知见为义，以解脱知见为功德；如实知见以厌离离欲为义，以厌离离欲为功德；定以如实知见为义，以如实知见为功德；乐以定为义，以定为功德；轻安以乐为义，以乐为功德；喜以轻安为义，以轻安为功德；欢悦以喜为义，以喜为功德；无悔以欢悦为义，以欢悦为功德；善戒以无悔为义，以无悔为功德。如是，诸比丘，诸法流向诸法，诸法圆满诸法，从此岸到达彼岸。"第二
3. 第一依经
3.

11.3] ‘‘Dussīlassa, bhikkhave, sīlavipannassa hatūpaniso hoti avippaṭisāro; avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṃ hoti pāmojjaṃ; pāmojje asati pāmojjavipannassa hatūpanisā hoti pīti; pītiyā asati pītivipannassa hatūpanisā hoti passaddhi; passaddhiyā asati passaddhivipannassa hatūpanisaṃ hoti sukhaṃ; sukhe asati sukhavipannassa hatūpaniso hoti sammāsamādhi; sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṃ hoti yathābhūtañāṇadassanaṃ; yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo ; nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṃ hoti vimuttiñāṇadassanaṃ. Seyyathāpi, bhikkhave, rukkho sākhāpalāsavipanno. Tassa papaṭikāpi na pāripūriṃ gacchati, tacopi… pheggupi… sāropi na pāripūriṃ gacchati. Evamevaṃ kho, bhikkhave, dussīlassa sīlavipannassa hatūpaniso hoti avippaṭisāro; avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṃ hoti…pe… vimuttiñāṇadassanaṃ.

‘‘Sīlavato, bhikkhave, sīlasampannassa upanisasampanno hoti avippaṭisāro; avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṃ hoti pāmojjaṃ; pāmojje sati pāmojjasampannassa upanisasampannā hoti pīti; pītiyā sati pītisampannassa upanisasampannā hoti passaddhi; passaddhiyā sati passaddhisampannassa upanisasampannaṃ hoti sukhaṃ; sukhe sati sukhasampannassa upanisasampanno hoti sammāsamādhi ; sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṃ hoti yathābhūtañāṇadassanaṃ; yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo; nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṃ hoti vimuttiñāṇadassanaṃ. Seyyathāpi, bhikkhave, rukkho sākhāpalāsasampanno. Tassa papaṭikāpi pāripūriṃ gacchati, tacopi… pheggupi… sāropi pāripūriṃ gacchati. Evamevaṃ kho, bhikkhave, sīlavato sīlasampannassa upanisasampanno hoti avippaṭisāro; avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṃ hoti…pe… vimuttiñāṇadassana’’nti. Tatiyaṃ.

4. Dutiyaupanisasuttaṃ

4.[a. ni. 11.4] Tatra kho āyasmā sāriputto bhikkhū āmantesi – ‘‘dussīlassa, āvuso, sīlavipannassa hatūpaniso hoti avippaṭisāro; avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṃ hoti…pe… vimuttiñāṇadassanaṃ. Seyyathāpi, āvuso, rukkho sākhāpalāsavipanno. Tassa papaṭikāpi na pāripūriṃ gacchati, tacopi… pheggupi… sāropi na pāripūriṃ gacchati. Evamevaṃ kho, āvuso, dussīlassa sīlavipannassa hatūpaniso hoti avippaṭisāro; avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṃ hoti…pe… vimuttiñāṇadassanaṃ.

‘‘Sīlavato , āvuso, sīlasampannassa upanisasampanno hoti avippaṭisāro; avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṃ hoti…pe. … vimuttiñāṇadassanaṃ. Seyyathāpi, āvuso, rukkho sākhāpalāsasampanno. Tassa papaṭikāpi pāripūriṃ gacchati, tacopi… pheggupi… sāropi pāripūriṃ gacchati. Evamevaṃ kho, āvuso, sīlavato sīlasampannassa upanisasampanno hoti avippaṭisāro; avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṃ hoti…pe… vimuttiñāṇadassana’’nti. Catutthaṃ.

5. Tatiyaupanisasuttaṃ

5.[a. ni. 

"诸比丘，对于破戒者、戒失坏者，无悔的根基已毁；无悔不存在时，对于无悔失坏者，欢悦的根基已毁；欢悦不存在时，对于欢悦失坏者，喜的根基已毁；喜不存在时，对于喜失坏者，轻安的根基已毁；轻安不存在时，对于轻安失坏者，乐的根基已毁；乐不存在时，对于乐失坏者，正定的根基已毁；正定不存在时，对于正定失坏者，如实知见的根基已毁；如实知见不存在时，对于如实知见失坏者，厌离离欲的根基已毁；厌离离欲不存在时，对于厌离离欲失坏者，解脱知见的根基已毁。诸比丘，譬如一棵枝叶失坏的树，其嫩皮不能圆满生长，外皮...心材...树心也不能圆满生长。如是，诸比丘，对于破戒者、戒失坏者，无悔的根基已毁；无悔不存在时，对于无悔失坏者，根基已毁...乃至...解脱知见。"
"诸比丘，对于持戒者、具足戒者，无悔的根基具足；无悔存在时，对于具足无悔者，欢悦的根基具足；欢悦存在时，对于具足欢悦者，喜的根基具足；喜存在时，对于具足喜者，轻安的根基具足；轻安存在时，对于具足轻安者，乐的根基具足；乐存在时，对于具足乐者，正定的根基具足；正定存在时，对于具足正定者，如实知见的根基具足；如实知见存在时，对于具足如实知见者，厌离离欲的根基具足；厌离离欲存在时，对于具足厌离离欲者，解脱知见的根基具足。诸比丘，譬如一棵枝叶具足的树，其嫩皮能圆满生长，外皮...心材...树心也能圆满生长。如是，诸比丘，对于持戒者、具足戒者，无悔的根基具足；无悔存在时，对于具足无悔者，根基具足...乃至...解脱知见。"第三
4. 第二依经
4. 在那里，尊者舍利弗对诸比丘说："贤友们，对于破戒者、戒失坏者，无悔的根基已毁；无悔不存在时，对于无悔失坏者，根基已毁...乃至...解脱知见。贤友们，譬如一棵枝叶失坏的树，其嫩皮不能圆满生长，外皮...心材...树心也不能圆满生长。如是，贤友们，对于破戒者、戒失坏者，无悔的根基已毁；无悔不存在时，对于无悔失坏者，根基已毁...乃至...解脱知见。"
"贤友们，对于持戒者、具足戒者，无悔的根基具足；无悔存在时，对于具足无悔者，根基具足...乃至...解脱知见。贤友们，譬如一棵枝叶具足的树，其嫩皮能圆满生长，外皮...心材...树心也能圆满生长。如是，贤友们，对于持戒者、具足戒者，无悔的根基具足；无悔存在时，对于具足无悔者，根基具足...乃至...解脱知见。"第四
5. 第三依经
5.

11.5] Tatra kho āyasmā ānando bhikkhū āmantesi – ‘‘dussīlassa, āvuso, sīlavipannassa hatūpaniso hoti avippaṭisāro; avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṃ hoti pāmojjaṃ; pāmojje asati pāmojjavipannassa hatūpanisā hoti pīti; pītiyā asati pītivipannassa hatūpanisā hoti passaddhi; passaddhiyā asati passaddhivipannassa hatūpanisaṃ hoti sukhaṃ; sukhe asati sukhavipannassa hatūpaniso hoti sammāsamādhi; sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṃ hoti yathābhūtañāṇadassanaṃ; yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo; nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṃ hoti vimuttiñāṇadassanaṃ. Seyyathāpi, āvuso, rukkho sākhāpalāsavipanno. Tassa papaṭikāpi na pāripūriṃ gacchati, tacopi… pheggupi… sāropi na pāripūriṃ gacchati. Evamevaṃ kho, āvuso, dussīlassa sīlavipannassa hatūpaniso hoti avippaṭisāro; avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṃ hoti…pe… vimuttiñāṇadassanaṃ.

‘‘Sīlavato, āvuso, sīlasampannassa upanisasampanno hoti avippaṭisāro; avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṃ hoti pāmojjaṃ; pāmojje sati pāmojjasampannassa upanisasampannā hoti pīti; pītiyā sati pītisampannassa upanisasampannā hoti passaddhi; passaddhiyā sati passaddhisampannassa upanisasampannaṃ hoti sukhaṃ; sukhe sati sukhasampannassa upanisasampanno hoti sammāsamādhi ; sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṃ hoti yathābhūtañāṇadassanaṃ ; yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo; nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṃ hoti vimuttiñāṇadassanaṃ. Seyyathāpi, āvuso, rukkho sākhāpalāsasampanno . Tassa papaṭikāpi pāripūriṃ gacchati, tacopi… pheggupi… sāropi pāripūriṃ gacchati. Evamevaṃ kho, āvuso, sīlavato sīlasampannassa upanisasampanno hoti avippaṭisāro; avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṃ hoti…pe… vimuttiñāṇadassana’’nti. Pañcamaṃ.

6. Samādhisuttaṃ

6.[a. ni. 

在那里，尊者阿难对诸比丘说："贤友们，对于破戒者、戒失坏者，无悔的根基已毁；无悔不存在时，对于无悔失坏者，欢悦的根基已毁；欢悦不存在时，对于欢悦失坏者，喜的根基已毁；喜不存在时，对于喜失坏者，轻安的根基已毁；轻安不存在时，对于轻安失坏者，乐的根基已毁；乐不存在时，对于乐失坏者，正定的根基已毁；正定不存在时，对于正定失坏者，如实知见的根基已毁；如实知见不存在时，对于如实知见失坏者，厌离离欲的根基已毁；厌离离欲不存在时，对于厌离离欲失坏者，解脱知见的根基已毁。贤友们，譬如一棵枝叶失坏的树，其嫩皮不能圆满生长，外皮...心材...树心也不能圆满生长。如是，贤友们，对于破戒者、戒失坏者，无悔的根基已毁；无悔不存在时，对于无悔失坏者，根基已毁...乃至...解脱知见。"
"贤友们，对于持戒者、具足戒者，无悔的根基具足；无悔存在时，对于具足无悔者，欢悦的根基具足；欢悦存在时，对于具足欢悦者，喜的根基具足；喜存在时，对于具足喜者，轻安的根基具足；轻安存在时，对于具足轻安者，乐的根基具足；乐存在时，对于具足乐者，正定的根基具足；正定存在时，对于具足正定者，如实知见的根基具足；如实知见存在时，对于具足如实知见者，厌离离欲的根基具足；厌离离欲存在时，对于具足厌离离欲者，解脱知见的根基具足。贤友们，譬如一棵枝叶具足的树，其嫩皮能圆满生长，外皮...心材...树心也能圆满生长。如是，贤友们，对于持戒者、具足戒者，无悔的根基具足；无悔存在时，对于具足无悔者，根基具足...乃至...解脱知见。"第五
6. 定经
6.

11.18] Atha kho āyasmā ānando yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – ‘‘siyā nu kho, bhante, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī [paṭhavisaññī (sī.), paṭhavīsaññī (syā.)] assa, na āpasmiṃ āposaññī assa, na tejasmiṃ tejosaññī assa, na vāyasmiṃ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa ; saññī ca pana assā’’ti? ‘‘Siyā, ānanda, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa, na āpasmiṃ āposaññī assa, na tejasmiṃ tejosaññī assa, na vāyasmiṃ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa; saññī ca pana assā’’ti.

‘‘Yathā kathaṃ pana, bhante, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa, na āpasmiṃ āposaññī assa na tejasmiṃ tejosaññī assa , na vāyasmiṃ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyattane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa; saññī ca pana assā’’ti?

‘‘Idhānanda, bhikkhu evaṃsaññī hoti – ‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbāna’nti. Evaṃ kho, ānanda, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa, na āpasmiṃ āposaññī assa, na tejasmiṃ tejosaññī assa, na vāyasmiṃ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa; saññī ca pana assā’’ti. Chaṭṭhaṃ.

7. Sāriputtasuttaṃ



那时尊者阿难来到世尊所在处...乃至...坐在一旁的尊者阿难对世尊如是说："世尊，比丘是否能获得如是定，即：既不于地想地想，不于水想水想，不于火想火想，不于风想风想，不于空无边处想空无边处想，不于识无边处想识无边处想，不于无所有处想无所有处想，不于非想非非想处想非想非非想处想，不于此世想此世想，不于他世想他世想；而仍有想？""阿难，比丘能获得如是定，即：既不于地想地想，不于水想水想，不于火想火想，不于风想风想，不于空无边处想空无边处想，不于识无边处想识无边处想，不于无所有处想无所有处想，不于非想非非想处想非想非非想处想，不于此世想此世想，不于他世想他世想；而仍有想。"
"世尊，比丘如何能获得如是定，即：既不于地想地想，不于水想水想，不于火想火想，不于风想风想，不于空无边处想空无边处想，不于识无边处想识无边处想，不于无所有处想无所有处想，不于非想非非想处想非想非非想处想，不于此世想此世想，不于他世想他世想；而仍有想？"
"阿难，于此比丘有如是想：'此是寂静，此是殊胜，即：一切行的止息，一切依的舍离，爱尽、离欲、灭、涅槃。'阿难，如是比丘能获得如是定，即：既不于地想地想，不于水想水想，不于火想火想，不于风想风想，不于空无边处想空无边处想，不于识无边处想识无边处想，不于无所有处想无所有处想，不于非想非非想处想非想非非想处想，不于此世想此世想，不于他世想他世想；而仍有想。"第六
7. 舍利弗经

7. Atha kho āyasmā ānando yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando āyasmantaṃ sāriputtaṃ etadavoca –

‘‘Siyā nu kho, āvuso sāriputta, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa, na āpasmiṃ āposaññī assa, na tejasmiṃ tejosaññī assa, na vāyasmiṃ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa; saññī ca pana assā’’ti?

‘‘Siyā , āvuso ānanda, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa…pe… na paraloke paralokasaññī assa; saññī ca pana assā’’ti.

‘‘Yathā kathaṃ pana, āvuso sāriputta, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa…pe… saññī ca pana assā’’ti? ‘‘Ekamidāhaṃ, āvuso ānanda, samayaṃ idheva sāvatthiyaṃ viharāmi andhavanasmiṃ. Tatthāhaṃ [athāhaṃ (ka.)] tathārūpaṃ samādhiṃ samāpajjiṃ [paṭilabhāmi (ka.)] yathā neva pathaviyaṃ pathavisaññī ahosiṃ, na āpasmiṃ āposaññī ahosiṃ, na tejasmiṃ tejosaññī ahosiṃ, na vāyasmiṃ vāyosaññī ahosiṃ, na ākāsānañcāyatane ākāsānañcāyatanasaññī ahosiṃ, na viññāṇañcāyatane viññāṇañcāyatanasaññī ahosiṃ, na ākiñcaññāyatane ākiñcaññāyatanasaññī ahosiṃ, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī ahosiṃ, na idhaloke idhalokasaññī ahosiṃ, na paraloke paralokasaññī ahosiṃ; saññī ca pana ahosi’’nti.

‘‘Kiṃsaññī panāyasmā sāriputto [kiṃ saññī panāvuso sāriputta (ka.)] tasmiṃ samaye ahosī’’ti? ‘‘Bhavanirodho nibbānaṃ bhavanirodho nibbāna’’nti kho me, āvuso, aññāva saññā uppajjati aññāva saññā nirujjhati. Seyyathāpi, āvuso, sakalikaggissa jhāyamānassa aññāva acci uppajjati aññāva acci nirujjhati; evamevaṃ kho, āvuso, ‘bhavanirodho nibbānaṃ bhavanirodho nibbāna’nti aññāva saññā uppajjati aññāva saññā nirujjhati. ‘Bhavanirodho nibbāna’nti [nibbānaṃ (sī. ka.)] saññī ca panāhaṃ, āvuso, tasmiṃ samaye ahosi’’nti. Sattamaṃ.

8. Jhānasuttaṃ


7. 这时，尊者阿难走近尊者舍利弗所在之处。走近后，与尊者舍利弗相互问候。寒暄友好的谈话结束后，坐在一旁。坐在一旁的尊者阿难对尊者舍利弗这样说：
"贤友舍利弗，比丘是否可能获得这样的禅定：在地上不生地想，在水中不生水想，在火中不生火想，在风中不生风想，在空无边处不生空无边处想，在识无边处不生识无边处想，在无所有处不生无所有处想，在非想非非想处不生非想非非想处想，在此世不生此世想，在他世不生他世想；但仍有知觉呢？"
"贤友阿难，比丘确实可能获得这样的禅定：在地上不生地想...乃至...在他世不生他世想；但仍有知觉。"
"贤友舍利弗，比丘怎样才能获得这样的禅定：在地上不生地想...乃至...但仍有知觉呢？" "贤友阿难，有一次我就住在这舍卫城（今尼泊尔边境拉梅德希镇）的暗林中。在那里，我证入这样的禅定：在地上不生地想，在水中不生水想，在火中不生火想，在风中不生风想，在空无边处不生空无边处想，在识无边处不生识无边处想，在无所有处不生无所有处想，在非想非非想处不生非想非非想处想，在此世不生此世想，在他世不生他世想；但我仍有知觉。"
"那时尊者舍利弗有什么样的知觉呢？" "贤友，'有的灭尽即涅槃，有的灭尽即涅槃'，这样的知觉在我心中生起又灭去。就像燃烧的木柴，火焰一个接一个地生起又灭去；同样地，贤友，'有的灭尽即涅槃，有的灭尽即涅槃'，这样的知觉也是一个接一个地生起又灭去。贤友，那时我就有'有的灭尽即涅槃'这样的知觉。" 第七经。
8. 禅定经
8. "诸比丘，比丘应当有信仰，但不应当...

8.71] sīlavā; evaṃ so tenaṅgena aparipūro hoti. Tena taṃ aṅgaṃ paripūretabbaṃ – ‘kintāhaṃ saddho ca assaṃ, sīlavā cā’ti! Yato ca kho, bhikkhave, bhikkhu saddho ca hoti sīlavā ca, evaṃ so tenaṅgena paripūro hoti.

‘‘Saddho ca, bhikkhave, bhikkhu hoti sīlavā ca, no ca bahussuto…pe… bahussuto ca, no ca dhammakathiko… dhammakathiko ca, no ca parisāvacaro… parisāvacaro ca, no ca visārado parisāya dhammaṃ deseti… visārado ca parisāya dhammaṃ deseti, no ca vinayadharo… vinayadharo ca, no ca āraññiko [āraññako (ka.)] pantasenāsano… āraññiko ca pantasenāsano, no ca catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī… catunnañca jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī, no ca āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Evaṃ so tenaṅgena aparipūro hoti. Tena taṃ aṅgaṃ paripūretabbaṃ – ‘kintāhaṃ saddho ca assaṃ, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṃ deseyyaṃ, vinayadharo ca, āraññiko ca pantasenāsano, catunnañca jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī assaṃ akicchalābhī akasiralābhī, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya’nti.

‘‘Yato ca kho, bhikkhave, bhikkhu saddho ca hoti, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṃ deseti, vinayadharo ca, āraññiko ca pantasenāsano, catunnañca jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati; evaṃ so tenaṅgena paripūro hoti. Imehi kho, bhikkhave, dasahi dhammehi samannāgato bhikkhu samantapāsādiko ca hoti sabbākāraparipūro cā’’ti. Aṭṭhamaṃ.

9. Santavimokkhasuttaṃ

9. ‘‘Saddho ca, bhikkhave, bhikkhu hoti, no ca sīlavā…pe… sīlavā ca, no ca bahussuto… bahussuto ca, no ca dhammakathiko… dhammakathiko ca, no ca parisāvacaro… parisāvacaro ca, no ca visārado parisāya dhammaṃ deseti… visārado ca parisāya dhammaṃ deseti, no ca vinayadharo… vinayadharo ca, no ca āraññiko pantasenāsano… āraññiko ca pantasenāsano, no ca ye te santā vimokkhā atikkamma rūpe āruppā te kāyena phusitvā viharati… ye te santā vimokkhā atikkamma rūpe āruppā te ca kāyena phusitvā viharati, no ca āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Evaṃ so tenaṅgena aparipūro hoti. Tena taṃ aṅgaṃ paripūretabbaṃ – ‘kintāhaṃ saddho ca assaṃ, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṃ deseyyaṃ, vinayadharo ca, āraññiko ca pantasenāsano, ye te santā vimokkhā atikkamma rūpe āruppā te ca kāyena phusitvā vihareyyaṃ, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya’nti.

‘‘Yato ca kho, bhikkhave, bhikkhu saddho ca hoti, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṃ deseti, vinayadharo ca, āraññiko ca pantasenāsano, ye te santā vimokkhā atikkamma rūpe āruppā te ca kāyena phusitvā viharati, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati; evaṃ so tenaṅgena paripūro hoti. Imehi kho, bhikkhave, dasahi dhammehi samannāgato bhikkhu samantapāsādiko ca hoti sabbākāraparipūro cā’’ti. Navamaṃ.

10. Vijjāsuttaṃ



持戒；这样他在这一方面就是不圆满的。他应当在这方面努力圆满——'我应当既有信仰又持戒！'诸比丘，当比丘既有信仰又持戒时，这样他在这一方面就是圆满的。
"诸比丘，比丘有信仰且持戒，但不多闻...乃至...多闻，但不是说法者...是说法者，但不亲近大众...亲近大众，但不能在大众中无畏说法...能在大众中无畏说法，但不持律...持律，但不是林野住者、边远住处住者...是林野住者、边远住处住者，但不能随意获得四种增上心现法乐住的禅定，不能轻易获得，不能无困难获得...能随意获得四种增上心现法乐住的禅定，能轻易获得，能无困难获得，但不能以自己的智慧证得、实现、成就并安住于当下现法中的无漏心解脱、慧解脱。这样他在这一方面就是不圆满的。他应当在这方面努力圆满——'我应当有信仰，持戒，多闻，是说法者，亲近大众，能在大众中无畏说法，持律，是林野住者、边远住处住者，能随意获得四种增上心现法乐住的禅定，能轻易获得，能无困难获得，并且能以自己的智慧证得、实现、成就并安住于当下现法中的无漏心解脱、慧解脱！'"
"诸比丘，当比丘有信仰，持戒，多闻，是说法者，亲近大众，能在大众中无畏说法，持律，是林野住者、边远住处住者，能随意获得四种增上心现法乐住的禅定，能轻易获得，能无困难获得，并且能以自己的智慧证得、实现、成就并安住于当下现法中的无漏心解脱、慧解脱时；这样他在这一方面就是圆满的。诸比丘，具足这十法的比丘既是令人喜悦的，又是各方面圆满的。"第八经。
9. 寂静解脱经
9. "诸比丘，比丘有信仰，但不持戒...乃至...持戒，但不多闻...多闻，但不是说法者...是说法者，但不亲近大众...亲近大众，但不能在大众中无畏说法...能在大众中无畏说法，但不持律...持律，但不是林野住者、边远住处住者...是林野住者、边远住处住者，但未能以身证得超越色界的无色界寂静解脱...以身证得超越色界的无色界寂静解脱，但不能以自己的智慧证得、实现、成就并安住于当下现法中的无漏心解脱、慧解脱。这样他在这一方面就是不圆满的。他应当在这方面努力圆满——'我应当有信仰，持戒，多闻，是说法者，亲近大众，能在大众中无畏说法，持律，是林野住者、边远住处住者，以身证得超越色界的无色界寂静解脱，并且能以自己的智慧证得、实现、成就并安住于当下现法中的无漏心解脱、慧解脱！'"
"诸比丘，当比丘有信仰，持戒，多闻，是说法者，亲近大众，能在大众中无畏说法，持律，是林野住者、边远住处住者，以身证得超越色界的无色界寂静解脱，并且能以自己的智慧证得、实现、成就并安住于当下现法中的无漏心解脱、慧解脱时；这样他在这一方面就是圆满的。诸比丘，具足这十法的比丘既是令人喜悦的，又是各方面圆满的。"第九经。
10. 明经

10. ‘‘Saddho ca, bhikkhave, bhikkhu hoti, no ca sīlavā. Evaṃ so tenaṅgena aparipūro hoti. Tena taṃ aṅgaṃ paripūretabbaṃ – ‘kintāhaṃ saddho ca assaṃ sīlavā cā’ti. Yato ca kho, bhikkhave, bhikkhu saddho ca hoti, sīlavā ca, evaṃ so tenaṅgena paripūro hoti.

‘‘Saddho ca, bhikkhave, bhikkhu hoti sīlavā ca, no ca bahussuto bahussuto ca, no ca dhammakathiko dhammakathiko ca, no ca parisāvacaro parisāvacaro ca, no ca visārado parisāya dhammaṃ deseti visārado ca parisāya dhammaṃ deseti, no ca vinayadharo vinayadharo ca, no ca anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Anekavihitañca…pe… pubbenivāsaṃ anussarati, no ca dibbena cakkhunā visuddhena atikkantamānusakena…pe… yathākammūpage satte pajānāti dibbena ca cakkhunā visuddhena atikkantamānusakena…pe… yathākammūpage satte pajānāti, no ca āsavānaṃ khayā…pe… sacchikatvā upasampajja viharati. Evaṃ so tenaṅgena aparipūro hoti. Tena taṃ aṅgaṃ paripūretabbaṃ – ‘kintāhaṃ saddho ca assaṃ, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṃ deseyyaṃ, vinayadharo ca, anekavihitañca pubbenivāsaṃ anussareyyaṃ, seyyathidaṃ, ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussareyyaṃ, dibbena ca cakkhunā visuddhena atikkantamānusakena…pe… yathākammūpage satte pajāneyyaṃ, āsavānañca khayā…pe… sacchikatvā upasampajja vihareyya’nti.

‘‘Yato ca kho, bhikkhave, bhikkhu saddho ca hoti, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṃ deseti, vinayadharo ca, anekavihitañca pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati, dibbena ca cakkhunā visuddhena atikkantamānusakena…pe… yathākammūpage satte pajānāti, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Evaṃ so tenaṅgena paripūro hoti. Imehi, kho, bhikkhave, dasahi dhammehi samannāgato bhikkhu samantapāsādiko ca hoti sabbākāraparipūro cā’’ti. Dasamaṃ.

Ānisaṃsavaggo paṭhamo.


10. "诸比丘，比丘有信仰，但不持戒。这样他在这一方面就是不圆满的。他应当在这方面努力圆满——'我应当既有信仰又持戒！'诸比丘，当比丘既有信仰又持戒时，这样他在这一方面就是圆满的。
"诸比丘，比丘有信仰且持戒，但不多闻。多闻，但不是说法者。是说法者，但不亲近大众。亲近大众，但不能在大众中无畏说法。能在大众中无畏说法，但不持律。持律，但不能忆念种种宿住，即：一生、二生...乃至...如是能忆念种种宿住及其细节与特征。能忆念种种宿住...乃至...，但不能以清净超人的天眼...乃至...了知众生随业流转。能以清净超人的天眼...乃至...了知众生随业流转，但不能因诸漏尽...乃至...证得并安住。这样他在这一方面就是不圆满的。他应当在这方面努力圆满——'我应当有信仰，持戒，多闻，是说法者，亲近大众，能在大众中无畏说法，持律，能忆念种种宿住，即：一生、二生...乃至...如是能忆念种种宿住及其细节与特征，能以清净超人的天眼...乃至...了知众生随业流转，并且能因诸漏尽...乃至...证得并安住！'"
"诸比丘，当比丘有信仰，持戒，多闻，是说法者，亲近大众，能在大众中无畏说法，持律，能忆念种种宿住，即：一生、二生...乃至...如是能忆念种种宿住及其细节与特征，能以清净超人的天眼...乃至...了知众生随业流转，并且能因诸漏尽而证得、实现、成就并安住于当下现法中的无漏心解脱、慧解脱时；这样他在这一方面就是圆满的。诸比丘，具足这十法的比丘既是令人喜悦的，又是各方面圆满的。"第十经。
功德品第一终。


Tassuddānaṃ –

Kimatthiyaṃ cetanā ca, tayo upanisāpi ca;

Samādhi sāriputto ca, jhānaṃ santena vijjayāti.

其摄颂：
为何利 与思惟 三种之所依
禅定与 舍利弗 禅寂及明智


