Namo tassa bhagavato arahato sammāsambuddhassa

Aṅguttaranikāyo

Ekādasakanipātapāḷi

1. Nissayavaggo

1. Kimatthiyasuttaṃ

1.[a. ni. 10.1] 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’’? ‘‘Avippaṭisāro kho, ānanda, pāmojjattho pāmojjānisaṃso’’.

‘‘Pāmojjaṃ pana, bhante, kimatthiyaṃ kimānisaṃsaṃ’’? ‘‘Pāmojjaṃ kho, ānanda, pītatthaṃ pītānisaṃsaṃ’’.

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

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

‘‘Sukhaṃ pana, bhante, kimatthiyaṃ kimānisaṃsaṃ’’? ‘‘Sukhaṃ kho, ānanda, samādhatthaṃ samādhānisaṃsaṃ’’.

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

‘‘Yathābhūtañāṇadassanaṃ pana, bhante, kimatthiyaṃ kimānisaṃsaṃ’’? ‘‘Yathābhūtañāṇadassanaṃ kho, ānanda, nibbidatthaṃ nibbidānisaṃsaṃ’’.

‘‘Nibbidā, pana, bhante, kimatthiyā kimānisaṃsā’’? ‘‘Nibbidā kho, ānanda, virāgatthā virāgānisaṃsā ’’.

‘‘Virāgo pana, bhante, kimatthiyo kimānisaṃso’’? ‘‘Virāgo kho, ānanda, vimuttiñāṇadassanattho vimuttiñāṇadassanānisaṃso.

‘‘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 nibbidatthaṃ nibbidānisaṃsaṃ, nibbidā virāgatthā virāgānisaṃsā, virāgo vimuttiñāṇadassanattho vimuttiñāṇadassanānisaṃso. Iti kho, ānanda, kusalāni sīlāni anupubbena aggāya parentī’’ti. Paṭhamaṃ.

2. Cetanākaraṇīyasuttaṃ

2.[a. ni. 

礼敬世尊、阿罗汉、正等正觉者
增支部
十一集
1. 依止品
1. 何义经
1. 如是我闻。一时，世尊住舍卫城(今尼泊尔境内)祇树给孤独园。当时，尊者阿难往诣世尊处，到已，礼敬世尊，坐于一旁。坐于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，无悔以喜悦为义，以喜悦为功德。"
"世尊，喜悦又有何义，有何功德？""阿难，喜悦以欢喜为义，以欢喜为功德。"
"世尊，欢喜又有何义，有何功德？""阿难，欢喜以轻安为义，以轻安为功德。"
"世尊，轻安又有何义，有何功德？""阿难，轻安以快乐为义，以快乐为功德。"
"世尊，快乐又有何义，有何功德？""阿难，快乐以定为义，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，如实知见以厌离为义，以厌离为功德。"
"世尊，厌离又有何义，有何功德？""阿难，厌离以离欲为义，以离欲为功德。"
"世尊，离欲又有何义，有何功德？""阿难，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；无悔以喜悦为义，以喜悦为功德；喜悦以欢喜为义，以欢喜为功德；欢喜以轻安为义，以轻安为功德；轻安以快乐为义，以快乐为功德；快乐以定为义，以定为功德；定以如实知见为义，以如实知见为功德；如实知见以厌离为义，以厌离为功德；厌离以离欲为义，以离欲为功德；离欲以解脱知见为义，以解脱知见为功德。如是，阿难，善戒次第引向至上。"第一
2. 思所作经
2.

10.2] ‘‘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 uppajjati.

‘‘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 – ‘nibbindāmī’ti. Dhammatā esā, bhikkhave, yaṃ yathābhūtaṃ jānaṃ passaṃ nibbindati.

‘‘Nibbinnassa, bhikkhave, na cetanāya karaṇīyaṃ – ‘virajjāmī’ti. Dhammatā esā, bhikkhave, yaṃ nibbinno virajjati.

‘‘Virattassa, bhikkhave, na cetanāya karaṇīyaṃ – ‘vimuttiñāṇadassanaṃ sacchikaromī’ti. Dhammatā esā, bhikkhave, yaṃ viratto vimuttiñāṇadassanaṃ sacchikaroti.

‘‘Iti kho, bhikkhave, virāgo vimuttiñāṇadassanattho vimuttiñāṇadassanānisaṃso, nibbidā virāgatthā virāgānisaṃsā, yathābhūtañāṇadassanaṃ nibbidatthaṃ nibbidānisaṃsaṃ, 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. Paṭhamaupanisāsuttaṃ

3.[a. ni. 5.24; 

"诸比丘，对持戒者、具足戒者，不必思虑'愿无悔生起于我'。诸比丘，此乃法性，于持戒者、具足戒者，无悔自然生起。
诸比丘，对无悔者，不必思虑'愿喜悦生起于我'。诸比丘，此乃法性，于无悔者，喜悦自然生起。
诸比丘，对喜悦者，不必思虑'愿欢喜生起于我'。诸比丘，此乃法性，于喜悦者，欢喜自然生起。
诸比丘，对欢喜者，不必思虑'愿我身轻安'。诸比丘，此乃法性，于欢喜者，身自然轻安。
诸比丘，对身轻安者，不必思虑'我感受乐'。诸比丘，此乃法性，于身轻安者，自然感受乐。
诸比丘，对乐者，不必思虑'愿我心得定'。诸比丘，此乃法性，于乐者，心自然得定。
诸比丘，对得定者，不必思虑'我如实知见'。诸比丘，此乃法性，于得定者，自然如实知见。
诸比丘，对如实知见者，不必思虑'我生厌离'。诸比丘，此乃法性，于如实知见者，自然生厌离。
诸比丘，对厌离者，不必思虑'我离欲'。诸比丘，此乃法性，于厌离者，自然离欲。
诸比丘，对离欲者，不必思虑'我证得解脱知见'。诸比丘，此乃法性，于离欲者，自然证得解脱知见。
如是，诸比丘，离欲以解脱知见为义，以解脱知见为功德；厌离以离欲为义，以离欲为功德；如实知见以厌离为义，以厌离为功德；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；欢喜以轻安为义，以轻安为功德；喜悦以欢喜为义，以欢喜为功德；无悔以喜悦为义，以喜悦为功德；善戒以无悔为义，以无悔为功德。如是，诸比丘，诸法次第流注，诸法次第圆满，以至彼岸。"第二
3. 第一依止经
3.

10.3] ‘‘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 hatūpanisā hoti nibbidā. Nibbidāya asati nibbidāvipannassa hatūpaniso hoti virāgo. Virāge asati virāgavipannassa 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 pāmojjaṃ…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 upanisasampannā hoti nibbidā, nibbidāya sati nibbidāsampannassa upanisasampanno hoti virāgo, virāge sati virāgasampannassa 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. Dutiyaupanisāsuttaṃ

4. Tatra kho āyasmā sāriputto bhikkhū āmantesi – ‘‘āvuso bhikkhave’’ti [bhikkhavoti (sī. syā. pī.) evaṃ sabbattha a. ni. 

"诸比丘，于破戒者、戒失坏者，无悔则失去依止。无悔不存在时，于无悔失坏者，喜悦则失去依止。喜悦不存在时，于喜悦失坏者，欢喜则失去依止。欢喜不存在时，于欢喜失坏者，轻安则失去依止。轻安不存在时，于轻安失坏者，乐则失去依止。乐不存在时，于乐失坏者，正定则失去依止。正定不存在时，于正定失坏者，如实知见则失去依止。如实知见不存在时，于如实知见失坏者，厌离则失去依止。厌离不存在时，于厌离失坏者，离欲则失去依止。离欲不存在时，于离欲失坏者，解脱知见则失去依止。
诸比丘，譬如一棵树，其枝叶失坏。其嫩皮不能圆满生长，外皮...边材...心材也不能圆满生长。如是，诸比丘，于破戒者、戒失坏者，无悔则失去依止，无悔不存在时，于无悔失坏者，喜悦则失去依止...乃至...解脱知见。
诸比丘，于持戒者、具足戒者，无悔具足依止。无悔存在时，于具足无悔者，喜悦具足依止。喜悦存在时，于具足喜悦者，欢喜具足依止。欢喜存在时，于具足欢喜者，轻安具足依止。轻安存在时，于具足轻安者，乐具足依止。乐存在时，于具足乐者，正定具足依止。正定存在时，于具足正定者，如实知见具足依止。如实知见存在时，于具足如实知见者，厌离具足依止。厌离存在时，于具足厌离者，离欲具足依止。离欲存在时，于具足离欲者，解脱知见具足依止。
诸比丘，譬如一棵树，其枝叶具足。其嫩皮得以圆满生长，外皮...边材...心材也得以圆满生长。如是，诸比丘，于持戒者、具足戒者，无悔具足依止，无悔存在时，于具足无悔者，具足依止...乃至...解脱知见。"第三
4. 第二依止经
4. 于此，尊者舍利弗告诸比丘："诸友比丘！"

10.4]. ‘‘Āvuso’’ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca –

‘‘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 hatūpanisā hoti nibbidā , nibbidāya asati nibbidāvipannassa hatūpaniso hoti virāgo, virāge asati virāgavipannassa 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 pāmojjaṃ…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 upanisasampannā hoti nibbidā, nibbidāya sati nibbidāsampannassa upanisasampanno hoti virāgo, virāge sati virāgasampannassa 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 pāmojjaṃ…pe… vimuttiñāṇadassana’’nti. Catutthaṃ.

5. Tatiyaupanisāsuttaṃ

5.[a. ni. 

诸比丘应诺尊者舍利弗："友!"尊者舍利弗如是说：
"友，于破戒者、戒失坏者，无悔则失去依止。无悔不存在时，于无悔失坏者，喜悦则失去依止。喜悦不存在时，于喜悦失坏者，欢喜则失去依止。欢喜不存在时，于欢喜失坏者，轻安则失去依止。轻安不存在时，于轻安失坏者，乐则失去依止。乐不存在时，于乐失坏者，正定则失去依止。正定不存在时，于正定失坏者，如实知见则失去依止。如实知见不存在时，于如实知见失坏者，厌离则失去依止。厌离不存在时，于厌离失坏者，离欲则失去依止。离欲不存在时，于离欲失坏者，解脱知见则失去依止。
友，譬如一棵树，其枝叶失坏。其嫩皮不能圆满生长，外皮...边材...心材也不能圆满生长。如是，友，于破戒者、戒失坏者，无悔则失去依止，无悔不存在时，于无悔失坏者，喜悦则失去依止...乃至...解脱知见。
友，于持戒者、具足戒者，无悔具足依止。无悔存在时，于具足无悔者，喜悦具足依止。喜悦存在时，于具足喜悦者，欢喜具足依止。欢喜存在时，于具足欢喜者，轻安具足依止。轻安存在时，于具足轻安者，乐具足依止。乐存在时，于具足乐者，正定具足依止。正定存在时，于具足正定者，如实知见具足依止。如实知见存在时，于具足如实知见者，厌离具足依止。厌离存在时，于具足厌离者，离欲具足依止。离欲存在时，于具足离欲者，解脱知见具足依止。
友，譬如一棵树，其枝叶具足。其嫩皮得以圆满生长，外皮...边材...心材也得以圆满生长。如是，友，于持戒者、具足戒者，无悔具足依止，无悔存在时，于具足无悔者，喜悦具足依止...乃至...解脱知见。"第四
5. 第三依止经
5.

10.5] Tatra kho āyasmā ānando bhikkhū āmantesi…pe… ‘‘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 hatūpanisā hoti nibbidā, nibbidāya asati nibbidāvipannassa hatūpaniso hoti virāgo, virāge asati virāgavipannassa 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 pāmojjaṃ…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 upanisasampannā hoti nibbidā, nibbidāya sati nibbidāsampannassa upanisasampanno hoti virāgo, virāge sati virāgasampannassa 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 pāmojjaṃ…pe… vimuttiñāṇadassana’’nti. Pañcamaṃ.

6. Byasanasuttaṃ

6. ‘‘Yo so, bhikkhave, bhikkhu akkosako paribhāsako ariyūpavādo sabrahmacārīnaṃ, ṭhānametaṃ avakāso yaṃ so ekādasannaṃ byasanānaṃ aññataraṃ byasanaṃ nigaccheyya.

Katamesaṃ ekādasannaṃ? Anadhigataṃ nādhigacchati, adhigatā parihāyati, saddhammassa na vodāyanti, saddhammesu vā adhimāniko hoti, anabhirato vā brahmacariyaṃ carati, aññataraṃ vā saṃkiliṭṭhaṃ āpattiṃ āpajjati, sikkhaṃ vā paccakkhāya hīnāyāvattati, gāḷhaṃ vā rogātaṅkaṃ phusati, ummādaṃ vā pāpuṇāti cittakkhepaṃ vā, sammūḷho kālaṃ karoti, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati – yo so, bhikkhave, bhikkhu akkosako paribhāsako ariyūpavādo sabrahmacārīnaṃ, ṭhānametaṃ avakāso yaṃ so imesaṃ ekādasannaṃ byasanānaṃ aññataraṃ byasanaṃ nigaccheyya. [( ) etthantare pāṭho sī. syā. kaṃ. pī. potthakesu na dissati]

‘‘Yo so, bhikkhave, bhikkhu akkosako paribhāsako ariyūpavādo sabrahmacārīnaṃ, aṭṭhānametaṃ anavakāso yaṃ so ekādasannaṃ byasanānaṃ aññataraṃ byasanaṃ na nigaccheyya.

Katamesaṃ ekādasannaṃ? Anadhigataṃ nādhigacchati, adhigatā parihāyati, saddhammassa na vodāyanti, saddhammesu vā adhimāniko hoti, anabhirato vā brahmacariyaṃ carati, aññataraṃ vā saṃkiliṭṭhaṃ āpattiṃ āpajjati, sikkhaṃ vā paccakkhāya hīnāyāvattati, gāḷhaṃ vā rogātaṅkaṃ phusati, ummādaṃ vā pāpuṇāti cittakkhepaṃ vā, sammūḷho kālaṃ karoti, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati – yo so, bhikkhave, bhikkhu akkosako paribhāsako ariyūpavādo sabrahmacārīnaṃ, aṭṭhānametaṃ anavakāso yaṃ so imesaṃ ekādasannaṃ byasanānaṃ aññataraṃ byasanaṃ na nigaccheyyā’’ti. Chaṭṭhaṃ.

7. Saññāsuttaṃ



于此，尊者阿难告诸比丘...乃至..."友，于破戒者、戒失坏者，无悔则失去依止。无悔不存在时，于无悔失坏者，喜悦则失去依止。喜悦不存在时，于喜悦失坏者，欢喜则失去依止。欢喜不存在时，于欢喜失坏者，轻安则失去依止。轻安不存在时，于轻安失坏者，乐则失去依止。乐不存在时，于乐失坏者，正定则失去依止。正定不存在时，于正定失坏者，如实知见则失去依止。如实知见不存在时，于如实知见失坏者，厌离则失去依止。厌离不存在时，于厌离失坏者，离欲则失去依止。离欲不存在时，于离欲失坏者，解脱知见则失去依止。
友，譬如一棵树，其枝叶失坏。其嫩皮不能圆满生长，外皮...边材...心材也不能圆满生长。如是，友，于破戒者、戒失坏者，无悔则失去依止，无悔不存在时，于无悔失坏者，喜悦则失去依止...乃至...解脱知见。
友，于持戒者、具足戒者，无悔具足依止。无悔存在时，于具足无悔者，喜悦具足依止。喜悦存在时，于具足喜悦者，欢喜具足依止。欢喜存在时，于具足欢喜者，轻安具足依止。轻安存在时，于具足轻安者，乐具足依止。乐存在时，于具足乐者，正定具足依止。正定存在时，于具足正定者，如实知见具足依止。如实知见存在时，于具足如实知见者，厌离具足依止。厌离存在时，于具足厌离者，离欲具足依止。离欲存在时，于具足离欲者，解脱知见具足依止。
友，譬如一棵树，其枝叶具足。其嫩皮得以圆满生长，外皮...边材...心材也得以圆满生长。如是，友，于持戒者、具足戒者，无悔具足依止，无悔存在时，于具足无悔者，喜悦具足依止...乃至...解脱知见。"第五
6. 衰损经
6. "诸比丘，若有比丘辱骂、诽谤同梵行者，诬蔑圣者，他必定遭遇十一种衰损中的某一种衰损，此乃必然。
何等为十一？未得不能得，已得则退失，于正法不能清净，或于诸正法起增上慢，或不喜修习梵行，或犯某一染污罪，或舍学还俗，或遭受重病痛，或发狂心乱，或迷乱而死，或身坏命终后往生恶趣、堕处、地狱。诸比丘，若有比丘辱骂、诽谤同梵行者，诬蔑圣者，他必定遭遇这十一种衰损中的某一种衰损，此乃必然。
诸比丘，若有比丘辱骂、诽谤同梵行者，诬蔑圣者，他不遭遇十一种衰损中的某一种衰损，此乃不可能。
何等为十一？未得不能得，已得则退失，于正法不能清净，或于诸正法起增上慢，或不喜修习梵行，或犯某一染污罪，或舍学还俗，或遭受重病痛，或发狂心乱，或迷乱而死，或身坏命终后往生恶趣、堕处、地狱。诸比丘，若有比丘辱骂、诽谤同梵行者，诬蔑圣者，他不遭遇这十一种衰损中的某一种衰损，此乃不可能。"第六
7. 想

7. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca –

‘‘Siyā nu kho, bhante, 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, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tatrāpi na saññī assa; saññī ca pana assāti?

‘‘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, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tatrāpi na saññī 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 ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tatrāpi na saññī assa, saññī ca pana assāti.

‘‘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, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tatrāpi na saññī assa, saññī ca pana assā’’ti.

Atha kho āyasmā ānando bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā 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…pe… yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tatrāpi na saññī assa, saññī pana assāti. ‘‘Siyā, āvuso ānanda, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa…pe… yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tatrāpi na saññī assa, saññī ca pana assā’’ti.


7. 经
当时，尊者阿难往诣世尊处，到已，礼敬世尊，坐于一旁。坐于一旁的尊者阿难对世尊如是说：
"世尊，比丘是否可能获得如是定？即不于地有地想，不于水有水想，不于火有火想，不于风有风想，不于空无边处有空无边处想，不于识无边处有识无边处想，不于无所有处有无所有处想，不于非想非非想处有非想非非想处想，不于此世有此世想，不于他世有他世想，凡所见、闻、觉、知、得、求、意所思维者，于彼亦无想，然而仍有想？"
"阿难，比丘确实可能获得如是定。即不于地有地想，不于水有水想，不于火有火想，不于风有风想，不于空无边处有空无边处想，不于识无边处有识无边处想，不于无所有处有无所有处想，不于非想非非想处有非想非非想处想，不于此世有此世想，不于他世有他世想，凡所见、闻、觉、知、得、求、意所思维者，于彼亦无想，然而仍有想。"
"世尊，比丘如何能获得如是定？即不于地有地想，不于水有水想，不于火有火想，不于风有风想，不于空无边处有空无边处想，不于识无边处有识无边处想，不于无所有处有无所有处想，不于非想非非想处有非想非非想处想，不于此世有此世想，不于他世有他世想，凡所见、闻、觉、知、得、求、意所思维者，于彼亦无想，然而仍有想？"
"阿难，于此，比丘如是想：'此为寂静，此为殊胜，即一切行的止息，一切依的舍离，爱尽、离欲、灭、涅槃。'阿难，比丘如是能获得如是定。即不于地有地想，不于水有水想，不于火有火想，不于风有风想，不于空无边处有空无边处想，不于识无边处有识无边处想，不于无所有处有无所有处想，不于非想非非想处有非想非非想处想，不于此世有此世想，不于他世有他世想，凡所见、闻、觉、知、得、求、意所思维者，于彼亦无想，然而仍有想。"
当时，尊者阿难欢喜随喜世尊之所说，从座起，礼敬世尊，右绕而去，往诣尊者舍利弗处。到已，与尊者舍利弗互相问候。寒暄叙旧已，坐于一旁。坐于一旁的尊者阿难对尊者舍利弗如是说：
"友舍利弗，比丘是否可能获得如是定？即不于地有地想⋯⋯乃至⋯⋯凡所见、闻、觉、知、得、求、意所思维者，于彼亦无想，然而仍有想？""友阿难，比丘确实可能获得如是定。即不于地有地想⋯⋯乃至⋯⋯凡所见、闻、觉、知、得、求、意所思维者，于彼亦无想，然而仍有想。"


‘‘Yathā kathaṃ panāvuso sāriputta, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa…pe… yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tatrāpi na saññī assa , saññī ca pana assā’’ti?

‘‘Idha, āvuso ānanda, bhikkhu evaṃsaññī hoti – ‘etaṃ santaṃ etaṃ paṇītaṃ, yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbāna’nti. Evaṃ kho, āvuso ānanda, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa…pe… yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tatrāpi na saññī assa, saññī ca pana assā’’ti.

‘‘Acchariyaṃ, āvuso, abbhutaṃ, āvuso! Yatra hi nāma satthu ceva sāvakassa ca atthena attho byañjanena byañjanaṃ saṃsandissati samessati na viggayhissati, yadidaṃ aggapadasmiṃ! Idānāhaṃ, āvuso, bhagavantaṃ upasaṅkamitvā etamatthaṃ apucchiṃ. Bhagavāpi me etehi akkharehi etehi padehi etehi byañjanehi etamatthaṃ byākāsi, seyyathāpi āyasmā sāriputto. Acchariyaṃ, āvuso, abbhutaṃ, āvuso, yatra hi nāma satthu ceva sāvakassa ca atthena attho byañjanena byañjanaṃ saṃsandissati samessati na viggayhissati, yadidaṃ aggapadasmi’’nti! Sattamaṃ.

8. Manasikārasuttaṃ

8. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca –

‘‘Siyā nu kho, bhante, bhikkhuno tathārūpo samādhipaṭilābho yathā na cakkhuṃ manasi kareyya, na rūpaṃ manasi kareyya, na sotaṃ manasi kareyya, na saddaṃ manasi kareyya, na ghānaṃ manasi kareyya, na gandhaṃ manasi kareyya, na jivhaṃ manasi kareyya, na rasaṃ manasi kareyya, na kāyaṃ manasi kareyya, na phoṭṭhabbaṃ manasi kareyya, na pathaviṃ manasi kareyya, na āpaṃ manasi kareyya, na tejaṃ manasi kareyya, na vāyaṃ manasi kareyya, na ākāsānañcāyatanaṃ manasi kareyya, na viññāṇañcāyatanaṃ manasi kareyya, na ākiñcaññāyatanaṃ manasi kareyya, na nevasaññānāsaññāyatanaṃ manasi kareyya, na idhalokaṃ manasi kareyya, na paralokaṃ manasi kareyya, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tampi na manasi kareyya; manasi ca pana kareyyā’’ti?

‘‘Siyā, ānanda, bhikkhuno tathārūpo samādhipaṭilābho yathā na cakkhuṃ manasi kareyya, na rūpaṃ manasi kareyya, na sotaṃ manasi kareyya, na saddaṃ manasi kareyya, na ghānaṃ manasi kareyya, na gandhaṃ manasi kareyya, na jivhaṃ manasi kareyya, na rasaṃ manasi kareyya, na kāyaṃ manasi kareyya, na phoṭṭhabbaṃ manasi kareyya, na pathaviṃ manasi kareyya, na āpaṃ manasi kareyya, na tejaṃ manasi kareyya, na vāyaṃ manasi kareyya, na ākāsānañcāyatanaṃ manasi kareyya, na viññāṇañcāyatanaṃ manasi kareyya, na ākiñcaññāyatanaṃ manasi kareyya, na nevasaññānāsaññāyatanaṃ manasi kareyya, na idhalokaṃ manasi kareyya, na paralokaṃ manasi kareyya, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tampi na manasi kareyya; manasi ca pana kareyyā’’ti.

‘‘Yathā kathaṃ pana, bhante, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā na cakkhuṃ manasi kareyya, na rūpaṃ manasi kareyya… yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tampi na manasi kareyya; manasi ca pana kareyyā’’ti?

‘‘Idhānanda, bhikkhu evaṃ manasi karoti – ‘etaṃ santaṃ etaṃ paṇītaṃ, yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbāna’nti. Evaṃ kho, ānanda, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā na cakkhuṃ manasi kareyya, na rūpaṃ manasi kareyya…pe… yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tampi na manasi kareyya; manasi ca pana kareyyā’’ti. Aṭṭhamaṃ.

9. Saddhasuttaṃ



"友舍利弗，比丘如何能获得如是定？即不于地有地想⋯⋯乃至⋯⋯凡所见、闻、觉、知、得、求、意所思维者，于彼亦无想，然而仍有想？"
"友阿难，于此比丘如是想：'此为寂静，此为殊胜，即一切行的止息，一切依的舍离，爱尽、离欲、灭、涅槃。'友阿难，比丘如是能获得如是定。即不于地有地想⋯⋯乃至⋯⋯凡所见、闻、觉、知、得、求、意所思维者，于彼亦无想，然而仍有想。"
"友，希有！友，未曾有！导师与弟子在义理与文句上竟能如此一致契合而无违背，尤其是在最上之处！友，我方才往诣世尊处请问此义。世尊也是用这些字、这些句、这些文来为我解说此义，正如尊者舍利弗一样。友，希有！友，未曾有！导师与弟子在义理与文句上竟能如此一致契合而无违背，尤其是在最上之处！"第七
8. 作意经
8. 当时，尊者阿难往诣世尊处，到已，礼敬世尊，坐于一旁。坐于一旁的尊者阿难对世尊如是说：
"世尊，比丘是否可能获得如是定？即不作意眼，不作意色，不作意耳，不作意声，不作意鼻，不作意香，不作意舌，不作意味，不作意身，不作意触，不作意地，不作意水，不作意火，不作意风，不作意空无边处，不作意识无边处，不作意无所有处，不作意非想非非想处，不作意此世，不作意他世，凡所见、闻、觉、知、得、求、意所思维者，亦不作意；然而仍有作意？"
"阿难，比丘确实可能获得如是定。即不作意眼，不作意色，不作意耳，不作意声，不作意鼻，不作意香，不作意舌，不作意味，不作意身，不作意触，不作意地，不作意水，不作意火，不作意风，不作意空无边处，不作意识无边处，不作意无所有处，不作意非想非非想处，不作意此世，不作意他世，凡所见、闻、觉、知、得、求、意所思维者，亦不作意；然而仍有作意。"
"世尊，比丘如何能获得如是定？即不作意眼，不作意色⋯⋯乃至⋯⋯凡所见、闻、觉、知、得、求、意所思维者，亦不作意；然而仍有作意？"
"阿难，于此，比丘如是作意：'此为寂静，此为殊胜，即一切行的止息，一切依的舍离，爱尽、离欲、灭、涅槃。'阿难，比丘如是能获得如是定。即不作意眼，不作意色⋯⋯乃至⋯⋯凡所见、闻、觉、知、得、求、意所思维者，亦不作意；然而仍有作意。"第八
9. 信经

9. Ekaṃ samayaṃ bhagavā nātike viharati giñjakāvasathe . Atha kho āyasmā saddho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ saddhaṃ bhagavā etadavoca –

‘‘Ājānīyajhāyitaṃ kho, saddha, jhāya; mā khaḷuṅkajhāyitaṃ [ājānīyajjhāyitaṃ kho saddha jhāyatha, mā khaḷuṅkajjhāyitaṃ (sī. pī.)]. Kathañca, khaḷuṅkajhāyitaṃ hoti? Assakhaḷuṅko hi , saddha, doṇiyā baddho [bandho (syā. ka.)] ‘yavasaṃ yavasa’nti jhāyati. Taṃ kissa hetu? Na hi, saddha, assakhaḷuṅkassa doṇiyā baddhassa evaṃ hoti – ‘kiṃ nu kho maṃ ajja assadammasārathi kāraṇaṃ kāressati, kimassāhaṃ [kammassāhaṃ (ka.)] paṭikaromī’ti. So doṇiyā baddho ‘yavasaṃ yavasa’nti jhāyati. Evamevaṃ kho, saddha, idhekacco purisakhaḷuṅko araññagatopi rukkhamūlagatopi suññāgāragatopi kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ nappajānāti. So kāmarāgaṃyeva antaraṃ katvā jhāyati pajjhāyati nijjhāyati avajjhāyati, byāpādapariyuṭṭhitena cetasā viharati… thinamiddhapariyuṭṭhitena cetasā viharati… uddhaccakukkuccapariyuṭṭhitena cetasā viharati… vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ nappajānāti. So vicikicchaṃyeva antaraṃ katvā jhāyati pajjhāyati nijjhāyati avajjhāyati. So pathavimpi nissāya jhāyati, āpampi nissāya jhāyati, tejampi nissāya jhāyati, vāyampi nissāya jhāyati, ākāsānañcāyatanampi nissāya jhāyati, viññāṇañcāyatanampi nissāya jhāyati, ākiñcaññāyatanampi nissāya jhāyati, nevasaññānāsaññāyatanampi nissāya jhāyati, idhalokampi nissāya jhāyati, paralokampi nissāya jhāyati, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tampi nissāya jhāyati. Evaṃ kho, saddha, purisakhaḷuṅkajhāyitaṃ hoti.

‘‘Kathañca , saddha , ājānīyajhāyitaṃ hoti? Bhadro hi, saddha, assājānīyo doṇiyā baddho na ‘yavasaṃ yavasa’nti jhāyati. Taṃ kissa hetu? Bhadrassa hi, saddha, assājānīyassa doṇiyā baddhassa evaṃ hoti – ‘kiṃ nu kho maṃ ajja assadammasārathi kāraṇaṃ kāressati, kimassāhaṃ paṭikaromī’ti. So doṇiyā baddho na ‘yavasaṃ yavasa’nti jhāyati. Bhadro hi, saddha, assājānīyo yathā iṇaṃ yathā bandhaṃ yathā jāniṃ yathā kaliṃ evaṃ patodassa ajjhoharaṇaṃ samanupassati. Evamevaṃ kho, saddha, bhadro purisājānīyo araññagatopi rukkhamūlagatopi suññāgāragatopi na kāmarāgapariyuṭṭhitena cetasā viharati na kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ pajānāti, na byāpādapariyuṭṭhitena cetasā viharati… na thinamiddhapariyuṭṭhitena cetasā viharati… na uddhaccakukkuccapariyuṭṭhitena cetasā viharati… na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ pajānāti. So neva pathaviṃ nissāya jhāyati, na āpaṃ nissāya jhāyati, na tejaṃ nissāya jhāyati, na vāyaṃ nissāya jhāyati, na ākāsānañcāyatanaṃ nissāya jhāyati, na viññāṇañcāyatanaṃ nissāya jhāyati, na ākiñcaññāyatanaṃ nissāya jhāyati, na nevasaññānāsaññāyatanaṃ nissāya jhāyati, na idhalokaṃ nissāya jhāyati, na paralokaṃ nissāya jhāyati, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tampi nissāya na jhāyati; jhāyati ca pana. Evaṃ jhāyiñca pana, saddha, bhadraṃ purisājānīyaṃ saindā devā sabrahmakā sapajāpatikā ārakāva namassanti –

‘‘Namo te purisājañña, namo te purisuttama;

Yassa te nābhijānāma, yampi nissāya jhāyasī’’ti.


9. 一时，世尊住那烂陀（Nātika）的砖房中。当时，尊者萨达往诣世尊处，到已，礼敬世尊，坐于一旁。世尊对坐于一旁的尊者萨达如是说：
"萨达，应修习良马的禅修，不要修习劣马的禅修。何为劣马的禅修？萨达，劣马被系在食槽边时，只是想着'草料，草料'而禅修。这是什么原因？萨达，劣马被系在食槽边时，不会想：'今日调马师将要我做什么？我该如何回报他？'它被系在食槽边，只是想着'草料，草料'而禅修。同样地，萨达，有些劣等人即使去到林中、树下、空闲处，也是以被贪欲缠缚的心而住，被贪欲所制，不如实了知已生起贪欲的出离之道。他只是把贪欲作为所缘而禅修，郁郁而思，沉思默想，邪思邪想。以被嗔恚缠缚的心而住...以被昏沉睡眠缠缚的心而住...以被掉举恶作缠缚的心而住...以被疑惑缠缚的心而住，被疑惑所制，不如实了知已生起疑惑的出离之道。他只是把疑惑作为所缘而禅修，郁郁而思，沉思默想，邪思邪想。他依地而禅修，依水而禅修，依火而禅修，依风而禅修，依空无边处而禅修，依识无边处而禅修，依无所有处而禅修，依非想非非想处而禅修，依此世而禅修，依他世而禅修，凡所见、闻、觉、知、得、求、意所思维者，他也依此而禅修。萨达，这就是劣等人的禅修。
萨达，何为良马的禅修？萨达，良马被系在食槽边时，不会想着'草料，草料'而禅修。这是什么原因？萨达，良马被系在食槽边时，会想：'今日调马师将要我做什么？我该如何回报他？'它被系在食槽边，不会想着'草料，草料'而禅修。萨达，良马视驭者的鞭打如负债、如束缚、如损失、如过失。同样地，萨达，良善人即使去到林中、树下、空闲处，也不以被贪欲缠缚的心而住，不被贪欲所制，如实了知已生起贪欲的出离之道。不以被嗔恚缠缚的心而住...不以被昏沉睡眠缠缚的心而住...不以被掉举恶作缠缚的心而住...不以被疑惑缠缚的心而住，不被疑惑所制，如实了知已生起疑惑的出离之道。他不依地而禅修，不依水而禅修，不依火而禅修，不依风而禅修，不依空无边处而禅修，不依识无边处而禅修，不依无所有处而禅修，不依非想非非想处而禅修，不依此世而禅修，不依他世而禅修，凡所见、闻、觉、知、得、求、意所思维者，他也不依此而禅修；然而他仍在禅修。萨达，有如是禅修的良善人，帝释天神、梵天、生主天等诸天即使远远地也向他礼敬：
'向汝礼敬，人中骏，向汝礼敬，人中上，
我等不知汝所依，而汝依之而禅修。'"


Evaṃ vutte āyasmā saddho bhagavantaṃ etadavoca – ‘‘kathaṃ jhāyī pana, bhante, bhadro purisājānīyo [purisājānīyo jhāyati, so (sī. syā. pī.), purisājānīyo, so (ka.)] neva pathaviṃ nissāya jhāyati, na āpaṃ nissāya jhāyati, na tejaṃ nissāya jhāyati, na vāyaṃ nissāya jhāyati, na ākāsānañcāyatanaṃ nissāya jhāyati, na viññāṇañcāyatanaṃ nissāya jhāyati, na ākiñcaññāyatanaṃ nissāya jhāyati, na nevasaññānāsaññāyatanaṃ nissāya jhāyati, na idhalokaṃ nissāya jhāyati , na paralokaṃ nissāya jhāyati, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tampi nissāya na jhāyati; jhāyati ca pana? Kathaṃ jhāyiñca pana, bhante, bhadraṃ purisājānīyaṃ saindā devā sabrahmakā sapajāpatikā ārakāva namassanti –

‘‘Namo te purisājañña, namo te purisuttama;

Yassa te nābhijānāma, yampi nissāya jhāyasī’’ti.

‘‘Idha, saddha, bhadrassa purisājānīyassa pathaviyaṃ pathavisaññā vibhūtā hoti, āpasmiṃ āposaññā vibhūtā hoti, tejasmiṃ tejosaññā vibhūtā hoti, vāyasmiṃ vāyosaññā vibhūtā hoti, ākāsānañcāyatane ākāsānañcāyatanasaññā vibhūtā hoti, viññāṇañcāyatane viññāṇañcāyatanasaññā vibhūtā hoti, ākiñcaññāyatane ākiñcaññāyatanasaññā vibhūtā hoti, nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññā vibhūtā hoti, idhaloke idhalokasaññā vibhūtā hoti, paraloke paralokasaññā vibhūtā hoti, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tatrāpi saññā vibhūtā hoti. Evaṃ jhāyī kho, saddha, bhadro purisājānīyo neva pathaviṃ nissāya jhāyati…pe… yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tampi nissāya na jhāyati; jhāyati ca pana. Evaṃ jhāyiñca pana, saddha, bhadraṃ purisājānīyaṃ saindā devā sabrahmakā sapajāpatikā ārakāva namassanti –

‘‘Namo te purisājañña, namo te purisuttama;

Yassa te nābhijānāma, yampi nissāya jhāyasī’’ti. navamaṃ;

10. Moranivāpasuttaṃ

10. Ekaṃ samayaṃ bhagavā rājagahe viharati moranivāpe paribbājakārāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

‘‘Tīhi, bhikkhave, dhammehi samannāgato bhikkhu accantaniṭṭho hoti accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānaṃ. Katamehi tīhi? Asekhena sīlakkhandhena, asekhena samādhikkhandhena , asekhena paññākkhandhena – imehi, kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu accantaniṭṭho hoti accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānaṃ.

‘‘Aparehipi, bhikkhave, tīhi dhammehi samannāgato bhikkhu accantaniṭṭho hoti accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānaṃ. Katamehi tīhi ? Iddhipāṭihāriyena, ādesanāpāṭihāriyena, anusāsanīpāṭihāriyena – imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu accantaniṭṭho hoti, accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānaṃ.

‘‘Aparehipi, bhikkhave, tīhi dhammehi samannāgato bhikkhu accantaniṭṭho hoti accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānaṃ. Katamehi tīhi? Sammādiṭṭhiyā, sammāñāṇena, sammāvimuttiyā – imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu accantaniṭṭho hoti accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānaṃ.

‘‘Dvīhi , bhikkhave, dhammehi samannāgato bhikkhu accantaniṭṭho hoti accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānaṃ. Katamehi dvīhi? Vijjāya, caraṇena – imehi kho, bhikkhave, dvīhi dhammehi samannāgato bhikkhu accantaniṭṭho hoti accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānaṃ. Brahmunā pesā, bhikkhave, sanaṅkumārena gāthā bhāsitā –

‘‘Khattiyo seṭṭho janetasmiṃ, ye gottapaṭisārino;

Vijjācaraṇasampanno, so seṭṭho devamānuse’’ti [dī. ni. 1.277; saṃ. ni. 1.182; 

如是说已，尊者萨达对世尊说："世尊，良善人如何禅修才能不依地而禅修，不依水而禅修，不依火而禅修，不依风而禅修，不依空无边处而禅修，不依识无边处而禅修，不依无所有处而禅修，不依非想非非想处而禅修，不依此世而禅修，不依他世而禅修，凡所见、闻、觉、知、得、求、意所思维者，也不依此而禅修；然而仍在禅修？世尊，如何禅修的良善人，帝释天神、梵天、生主天等诸天即使远远地也向他礼敬：
'向汝礼敬，人中骏，向汝礼敬，人中上，
我等不知汝所依，而汝依之而禅修'？"
"萨达，于此，良善人于地的地想已消失，于水的水想已消失，于火的火想已消失，于风的风想已消失，于空无边处的空无边处想已消失，于识无边处的识无边处想已消失，于无所有处的无所有处想已消失，于非想非非想处的非想非非想处想已消失，于此世的此世想已消失，于他世的他世想已消失，凡所见、闻、觉、知、得、求、意所思维者，于彼等的想也已消失。萨达，如是禅修的良善人不依地而禅修⋯⋯乃至⋯⋯凡所见、闻、觉、知、得、求、意所思维者，也不依此而禅修；然而仍在禅修。萨达，如是禅修的良善人，帝释天神、梵天、生主天等诸天即使远远地也向他礼敬：
'向汝礼敬，人中骏，向汝礼敬，人中上，
我等不知汝所依，而汝依之而禅修。'"第九
10. 孔雀苑经
10. 一时，世尊住王舍城（Rājagaha）孔雀苑游行者园。于此，世尊告诸比丘："诸比丘。"诸比丘应答世尊："尊者。"世尊如是说：
"诸比丘，具足三法的比丘是究竟了的、究竟安稳的、究竟梵行的、究竟圆满的、人天中最胜者。何等三法？无学戒蕴、无学定蕴、无学慧蕴。诸比丘，具足这三法的比丘是究竟了的、究竟安稳的、究竟梵行的、究竟圆满的、人天中最胜者。
诸比丘，具足其他三法的比丘也是究竟了的、究竟安稳的、究竟梵行的、究竟圆满的、人天中最胜者。何等三法？神变神通、他心神通、教诫神通。诸比丘，具足这三法的比丘是究竟了的、究竟安稳的、究竟梵行的、究竟圆满的、人天中最胜者。
诸比丘，具足其他三法的比丘也是究竟了的、究竟安稳的、究竟梵行的、究竟圆满的、人天中最胜者。何等三法？正见、正智、正解脱。诸比丘，具足这三法的比丘是究竟了的、究竟安稳的、究竟梵行的、究竟圆满的、人天中最胜者。
诸比丘，具足二法的比丘是究竟了的、究竟安稳的、究竟梵行的、究竟圆满的、人天中最胜者。何等二法？明与行。诸比丘，具足这二法的比丘是究竟了的、究竟安稳的、究竟梵行的、究竟圆满的、人天中最胜者。诸比丘，幼童梵天曾说此偈：
'刹帝利族中最胜，依种姓而自豪者；
明行具足最为胜，为人天中最上者。'"

2.245].

‘‘Sā kho panesā, bhikkhave, sanaṅkumārena gāthā bhāsitā subhāsitā, no dubbhāsitā; atthasaṃhitā , no anatthasaṃhitā; anumatā mayā. Ahampi, bhikkhave, evaṃ vadāmi –

‘‘Khattiyo seṭṭho janetasmiṃ, ye gottapaṭisārino;

Vijjācaraṇasampanno, so seṭṭho devamānuse’’ti. dasamaṃ;

Nissayavaggo [nissāyavaggo (syā. kaṃ.)] paṭhamo.


"诸比丘，幼童梵天所说此偈善说非恶说，有义非无义，我所认可。诸比丘，我也如是说：
'刹帝利族中最胜，依种姓而自豪者；
明行具足最为胜，为人天中最上者。'"第十
依止品第一



Tassuddānaṃ –

Kimatthiyā cetanā tayo, upanisā byasanena ca;

Dve saññā manasikāro, saddho moranivāpakanti.

其摄颂：
何义及思三，依止与衰损；
二想与作意，信与孔雀苑。


