B0102030502bojjhaṅgasaṃyuttaṃ（覺支相應）c3.5s

Bojjhaṅgasaṃyuttaṃ
Pabbatavaggo
Himavantasuttaṃ
Sāvatthinidānaṃ . 『『Seyyathāpi, bhikkhave, himavantaṃ pabbatarājānaṃ nissāya nāgā kāyaṃ vaḍḍhenti, balaṃ gāhenti; te tattha kāyaṃ vaḍḍhetvā balaṃ gāhetvā kusobbhe otaranti, kusobbhe otaritvā mahāsobbhe otaranti, mahāsobbhe otaritvā kunnadiyo otaranti, kunnadiyo otaritvā mahānadiyo otaranti, mahānadiyo otaritvā mahāsamuddasāgaraṃ otaranti; te tattha mahantattaṃ vepullattaṃ āpajjanti kāyena; evameva kho, bhikkhave, bhikkhu sīlaṃ nissāya sīle patiṭṭhāya satta bojjhaṅge bhāvento satta bojjhaṅge bahulīkaronto mahantattaṃ vepullattaṃ pāpuṇāti dhammesu. Kathañca, bhikkhave, bhikkhu sīlaṃ nissāya sīle patiṭṭhāya satta bojjhaṅge bhāvento satta bojjhaṅge bahulīkaronto mahantattaṃ vepullattaṃ pāpuṇāti dhammesūti? Idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ; dhammavicayasambojjhaṅgaṃ bhāveti…pe… vīriyasambojjhaṅgaṃ bhāveti…pe… pītisambojjhaṅgaṃ bhāveti…pe… passaddhisambojjhaṅgaṃ bhāveti…pe… samādhisambojjhaṅgaṃ bhāveti…pe… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ kho, bhikkhave, bhikkhu sīlaṃ nissāya sīle patiṭṭhāya satta bojjhaṅge bhāvento satta bojjhaṅge bahulīkaronto mahantattaṃ vepullattaṃ pāpuṇāti dhammesū』』ti. Paṭhamaṃ.
Kāyasuttaṃ
覺支相應
山品
雪山經舍衛城因緣。"諸比丘,正如依靠雪山(喜馬拉雅山)山王,龍象增長身體,獲得力量;它們在那裡增長身體,獲得力量后,進入小池,進入小池后,進入大池,進入大池后,進入小河,進入小河后,進入大河,進入大河后,進入大海洋;它們在那裡在身體上達到巨大和廣闊;同樣地,諸比丘,比丘依靠戒,立足於戒,修習七覺支,多修七覺支,在諸法中達到巨大和廣闊。諸比丘,比丘如何依靠戒,立足於戒,修習七覺支,多修七覺支,在諸法中達到巨大和廣闊呢?在此,諸比丘,比丘修習念覺支,依止遠離,依止離貪,依止滅,向于舍離;修習擇法覺支⋯⋯修習精進覺支⋯⋯修習喜覺支⋯⋯修習輕安覺支⋯⋯修習定覺支⋯⋯修習舍覺支,依止遠離,依止離貪,依止滅,向于舍離。諸比丘,比丘如是依靠戒,立足於戒,修習七覺支,多修七覺支,在諸法中達到巨大和廣闊。"第一。
身經
Sāvatthinidānaṃ . 『『Seyyathāpi, bhikkhave, ayaṃ kāyo āhāraṭṭhitiko, āhāraṃ paṭicca tiṭṭhati, anāhāro no tiṭṭhati; evameva kho, bhikkhave, pañca nīvaraṇā āhāraṭṭhitikā, āhāraṃ paṭicca tiṭṭhanti, anāhārā no tiṭṭhanti.

『『Ko ca, bhikkhave, āhāro anuppannassa vā kāmacchandassa uppādāya, uppannassa vā kāmacchandassa bhiyyobhāvāya vepullāya? Atthi, bhikkhave, subhanimittaṃ. Tattha ayonisomanasikārabahulīkāro – ayamāhāro anuppannassa vā kāmacchandassa uppādāya, uppannassa vā kāmacchandassa bhiyyobhāvāya vepullāya.

『『Ko ca, bhikkhave, āhāro anuppannassa vā byāpādassa uppādāya, uppannassa vā byāpādassa bhiyyobhāvāya vepullāya? Atthi, bhikkhave, paṭighanimittaṃ. Tattha ayonisomanasikārabahulīkāro – ayamāhāro anuppannassa vā byāpādassa uppādāya, uppannassa vā byāpādassa bhiyyobhāvāya vepullāya.

『『Ko ca, bhikkhave, āhāro anuppannassa vā thinamiddhassa uppādāya, uppannassa vā thinamiddhassa bhiyyobhāvāya vepullāya? Atthi , bhikkhave, arati tandi vijambhitā bhattasammado cetaso ca līnattaṃ. Tattha ayonisomanasikārabahulīkāro – ayamāhāro anuppannassa vā thinamiddhassa uppādāya, uppannassa vā thinamiddhassa bhiyyobhāvāya vepullāya.

『『Ko ca, bhikkhave, āhāro anuppannassa vā uddhaccakukkuccassa uppādāya, uppannassa vā uddhaccakukkuccassa bhiyyobhāvāya vepullāya? Atthi, bhikkhave, cetaso avūpasamo. Tattha ayonisomanasikārabahulīkāro – ayamāhāro anuppannassa vā uddhaccakukkuccassa uppādāya, uppannassa vā uddhaccakukkuccassa bhiyyobhāvāya vepullāya.

『『Ko ca, bhikkhave, āhāro anuppannāya vā vicikicchāya uppādāya, uppannāya vā vicikicchāya bhiyyobhāvāya vepullāya? Atthi, bhikkhave, vicikicchāṭṭhānīyā dhammā. Tattha ayonisomanasikārabahulīkāro – ayamāhāro anuppannāya vā vicikicchāya uppādāya, uppannāya vā vicikicchāya bhiyyobhāvāya vepullāya.

『『Seyyathāpi, bhikkhave, ayaṃ kāyo āhāraṭṭhitiko, āhāraṃ paṭicca tiṭṭhati, anāhāro no tiṭṭhati; evameva kho, bhikkhave, ime pañca nīvaraṇā āhāraṭṭhitikā, āhāraṃ paṭicca tiṭṭhanti, anāhārā no tiṭṭhanti.

『『Seyyathāpi , bhikkhave, ayaṃ kāyo āhāraṭṭhitiko, āhāraṃ paṭicca tiṭṭhati, anāhāro no tiṭṭhati; evameva kho, bhikkhave, satta bojjhaṅgā āhāraṭṭhitikā, āhāraṃ paṭicca tiṭṭhanti, anāhārā no tiṭṭhanti.

『『Ko ca, bhikkhave, āhāro anuppannassa vā satisambojjhaṅgassa uppādāya, uppannassa vā satisambojjhaṅgassa bhāvanāya pāripūriyā? Atthi, bhikkhave, satisambojjhaṅgaṭṭhānīyā dhammā. Tattha yonisomanasikārabahulīkāro – ayamāhāro anuppannassa vā satisambojjhaṅgassa uppādāya, uppannassa vā satisambojjhaṅgassa bhāvanāya pāripūriyā.

『『Ko ca, bhikkhave, āhāro anuppannassa vā dhammavicayasambojjhaṅgassa uppādāya, uppannassa vā dhammavicayasambojjhaṅgassa bhāvanāya pāripūriyā? Atthi, bhikkhave, kusalākusalā dhammā, sāvajjānavajjā dhammā, hīnapaṇītā dhammā, kaṇhasukkasappaṭibhāgā dhammā. Tattha yonisomanasikārabahulīkāro – ayamāhāro anuppannassa vā dhammavicayasambojjhaṅgassa uppādāya, uppannassa vā dhammavicayasambojjhaṅgassa bhāvanāya pāripūriyā.

『『Ko ca, bhikkhave, āhāro anuppannassa vā vīriyasambojjhaṅgassa uppādāya, uppannassa vā vīriyasambojjhaṅgassa bhāvanāya pāripūriyā? Atthi, bhikkhave, ārambhadhātu [ārabbhadhātu (syā. ka.)] nikkamadhātu parakkamadhātu. Tattha yonisomanasikārabahulīkāro – ayamāhāro anuppannassa vā vīriyasambojjhaṅgassa uppādāya, uppannassa vā vīriyasambojjhaṅgassa bhāvanāya pāripūriyā.

『『Ko ca, bhikkhave, āhāro anuppannassa vā pītisambojjhaṅgassa uppādāya, uppannassa vā pītisambojjhaṅgassa bhāvanāya pāripūriyā? Atthi, bhikkhave, pītisambojjhaṅgaṭṭhānīyā dhammā. Tattha yonisomanasikārabahulīkāro – ayamāhāro anuppannassa vā pītisambojjhaṅgassa uppādāya, uppannassa vā pītisambojjhaṅgassa bhāvanāya pāripūriyā.

舍衛城因緣。"諸比丘，正如此身依食而住，因食而存，無食則不存；同樣地，諸比丘，五蓋依食而住，因食而存，無食則不存。 "諸比丘，什麼是未生之慾貪生起，已生之慾貪增長廣大的食？諸比丘，有凈相。於此多作非如理作意——這是未生之慾貪生起，已生之慾貪增長廣大的食。 "諸比丘，什麼是未生之嗔恚生起，已生之嗔恚增長廣大的食？諸比丘，有違逆相。於此多作非如理作意——這是未生之嗔恚生起，已生之嗔恚增長廣大的食。 "諸比丘，什麼是未生之昏沉睡眠生起，已生之昏沉睡眠增長廣大的食？諸比丘，有不悅、倦怠、懶散、飯後昏沉、心的退縮。於此多作非如理作意——這是未生之昏沉睡眠生起，已生之昏沉睡眠增長廣大的食。 "諸比丘，什麼是未生之掉舉惡作生起，已生之掉舉惡作增長廣大的食？諸比丘，有心的不寂靜。於此多作非如理作意——這是未生之掉舉惡作生起，已生之掉舉惡作增長廣大的食。 "諸比丘，什麼是未生之疑惑生起，已生之疑惑增長廣大的食？諸比丘，有疑惑處諸法。於此多作非如理作意——這是未生之疑惑生起，已生之疑惑增長廣大的食。 "諸比丘，正如此身依食而住，因食而存，無食則不存；同樣地，諸比丘，這五蓋依食而住，因食而存，無食則不存。 "諸比丘，正如此身依食而住，因食而存，無食則不存；同樣地，諸比丘，七覺支依食而住，因食而存，無食則不存。 "諸比丘，什麼是未生之念覺支生起，已生之念覺支修習圓滿的食？諸比丘，有念覺支處諸法。於此多作如理作意——這是未生之念覺支生起，已生之念覺支修習圓滿的食。 "諸比丘，什麼是未生之擇法覺支生起，已生之擇法覺支修習圓滿的食？諸比丘，有善不善法、有罪無罪法、劣勝法、黑白相對法。於此多作如理作意——這是未生之擇法覺支生起，已生之擇法覺支修習圓滿的食。 "諸比丘，什麼是未生之精進覺支生起，已生之精進覺支修習圓滿的食？諸比丘，有發起界、出離界、精進界。於此多作如理作意——這是未生之精進覺支生起，已生之精進覺支修習圓滿的食。 "諸比丘，什麼是未生之喜覺支生起，已生之喜覺支修習圓滿的食？諸比丘，有喜覺支處諸法。於此多作如理作意——這是未生之喜覺支生起，已生之喜覺支修習圓滿的食。

『『Ko ca, bhikkhave, āhāro anuppannassa vā passaddhisambojjhaṅgassa uppādāya, uppannassa vā passaddhisambojjhaṅgassa bhāvanāya pāripūriyā? Atthi, bhikkhave , kāyapassaddhi, cittapassaddhi. Tattha yonisomanasikārabahulīkāro – ayamāhāro anuppannassa vā passaddhisambojjhaṅgassa uppādāya, uppannassa vā passaddhisambojjhaṅgassa bhāvanāya pāripūriyā.

『『Ko ca, bhikkhave, āhāro anuppannassa vā samādhisambojjhaṅgassa uppādāya, uppannassa vā samādhisambojjhaṅgassa bhāvanāya pāripūriyā? Atthi, bhikkhave, samathanimittaṃ [samādhinimittaṃ (syā.)] abyagganimittaṃ. Tattha yonisomanasikārabahulīkāro – ayamāhāro anuppannassa vā samādhisambojjhaṅgassa uppādāya, uppannassa vā samādhisambojjhaṅgassa bhāvanāya pāripūriyā.

『『Ko ca, bhikkhave, āhāro anuppannassa vā upekkhāsambojjhaṅgassa uppādāya, uppannassa vā upekkhāsambojjhaṅgassa bhāvanāya pāripūriyā? Atthi, bhikkhave, upekkhāsambojjhaṅgaṭṭhānīyā dhammā. Tattha yonisomanasikārabahulīkāro – ayamāhāro anuppannassa vā upekkhāsambojjhaṅgassa uppādāya, uppannassa vā upekkhāsambojjhaṅgassa bhāvanāya pāripūriyā.

『『Seyyathāpi, bhikkhave, ayaṃ kāyo āhāraṭṭhitiko, āhāraṃ paṭicca tiṭṭhati, anāhāro no tiṭṭhati; evameva kho, bhikkhave, ime satta bojjhaṅgā āhāraṭṭhitikā, āhāraṃ paṭicca tiṭṭhanti, anāhārā no tiṭṭhantī』』ti. Dutiyaṃ.

Sīlasuttaṃ

"諸比丘，什麼是未生之輕安覺支生起，已生之輕安覺支修習圓滿的食？諸比丘，有身輕安、心輕安。於此多作如理作意——這是未生之輕安覺支生起，已生之輕安覺支修習圓滿的食。 "諸比丘，什麼是未生之定覺支生起，已生之定覺支修習圓滿的食？諸比丘，有止相、不散亂相。於此多作如理作意——這是未生之定覺支生起，已生之定覺支修習圓滿的食。 "諸比丘，什麼是未生之舍覺支生起，已生之舍覺支修習圓滿的食？諸比丘，有舍覺支處諸法。於此多作如理作意——這是未生之舍覺支生起，已生之舍覺支修習圓滿的食。 "諸比丘，正如此身依食而住，因食而存，無食則不存；同樣地，諸比丘，這七覺支依食而住，因食而存，無食則不存。"第二。 3. 戒經

『『Ye te, bhikkhave, bhikkhū sīlasampannā samādhisampannā ñāṇasampannā vimuttisampannā vimuttiñāṇadassanasampannā, dassanampāhaṃ, bhikkhave, tesaṃ bhikkhūnaṃ bahukāraṃ [bahūpakāraṃ (syā.)] vadāmi; savanampāhaṃ, bhikkhave, tesaṃ bhikkhūnaṃ bahukāraṃ vadāmi; upasaṅkamanampāhaṃ, bhikkhave, tesaṃ bhikkhūnaṃ bahukāraṃ vadāmi; payirupāsanampāhaṃ, bhikkhave, tesaṃ bhikkhūnaṃ bahukāraṃ vadāmi; anussatimpāhaṃ, bhikkhave, tesaṃ bhikkhūnaṃ bahukāraṃ vadāmi; anupabbajjampāhaṃ, bhikkhave, tesaṃ bhikkhūnaṃ bahukāraṃ vadāmi. Taṃ kissa hetu? Tathārūpānaṃ, bhikkhave, bhikkhūnaṃ dhammaṃ sutvā dvayena vūpakāsena vūpakaṭṭho [dvayena vūpakaṭṭho (sī. syā.)] viharati – kāyavūpakāsena ca cittavūpakāsena ca. So tathā vūpakaṭṭho viharanto taṃ dhammaṃ anussarati anuvitakketi.

『『Yasmiṃ samaye, bhikkhave, bhikkhu tathā vūpakaṭṭho viharanto taṃ dhammaṃ anussarati anuvitakketi, satisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti; satisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti; satisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati. So tathā sato viharanto taṃ dhammaṃ paññāya pavicinati pavicarati parivīmaṃsamāpajjati.

『『Yasmiṃ samaye, bhikkhave, bhikkhu tathā sato viharanto taṃ dhammaṃ paññāya pavicinati pavicarati parivīmaṃsamāpajjati, dhammavicayasambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti; dhammavicayasambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti; dhammavicayasambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati. Tassa taṃ dhammaṃ paññāya pavicinato pavicarato parivīmaṃsamāpajjato āraddhaṃ hoti vīriyaṃ asallīnaṃ.

『『Yasmiṃ samaye, bhikkhave, bhikkhuno taṃ dhammaṃ paññāya pavicinato pavicarato parivīmaṃsamāpajjato āraddhaṃ hoti vīriyaṃ asallīnaṃ, vīriyasambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti; vīriyasambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti; vīriyasambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati. Āraddhavīriyassa uppajjati pīti nirāmisā.

『『Yasmiṃ samaye, bhikkhave, bhikkhuno āraddhavīriyassa uppajjati pīti nirāmisā, pītisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti; pītisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti; pītisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati. Pītimanassa kāyopi passambhati, cittampi passambhati.

『『Yasmiṃ samaye, bhikkhave, bhikkhuno pītimanassa kāyopi passambhati cittampi passambhati, passaddhisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti; passaddhisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti; passaddhisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati. Passaddhakāyassa sukhino cittaṃ samādhiyati.

『『Yasmiṃ samaye, bhikkhave, bhikkhuno passaddhakāyassa sukhino cittaṃ samādhiyati, samādhisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti ; samādhisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti; samādhisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati. So tathāsamāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti.

『『Yasmiṃ samaye, bhikkhave, bhikkhu tathāsamāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti, upekkhāsambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti; upekkhāsambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti; upekkhāsambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

"諸比丘，那些具足戒、具足定、具足慧、具足解脫、具足解脫知見的比丘們，諸比丘，我說見到這些比丘是大有益處的；諸比丘，我說聽聞這些比丘是大有益處的；諸比丘，我說親近這些比丘是大有益處的；諸比丘，我說侍奉這些比丘是大有益處的；諸比丘，我說憶念這些比丘是大有益處的；諸比丘，我說隨從這些比丘出家是大有益處的。為什麼呢？諸比丘，聽聞如是比丘的法后，以兩種遠離而遠離——身遠離和心遠離。他如是遠離而住，憶念、思惟那法。 "諸比丘，當比丘如是遠離而住，憶念、思惟那法時，念覺支在那時于比丘生起；比丘在那時修習念覺支；念覺支在那時于比丘修習圓滿。他如是念住而住，以慧審察、思考、深入觀察那法。 "諸比丘，當比丘如是念住而住，以慧審察、思考、深入觀察那法時，擇法覺支在那時于比丘生起；比丘在那時修習擇法覺支；擇法覺支在那時于比丘修習圓滿。當他以慧審察、思考、深入觀察那法時，不退縮的精進生起。 "諸比丘，當比丘以慧審察、思考、深入觀察那法，不退縮的精進生起時，精進覺支在那時于比丘生起；比丘在那時修習精進覺支；精進覺支在那時于比丘修習圓滿。精進者生起無染之喜。 "諸比丘，當精進的比丘生起無染之喜時，喜覺支在那時于比丘生起；比丘在那時修習喜覺支；喜覺支在那時于比丘修習圓滿。喜意者的身體輕安，心也輕安。 "諸比丘，當喜意的比丘身體輕安，心也輕安時，輕安覺支在那時于比丘生起；比丘在那時修習輕安覺支；輕安覺支在那時于比丘修習圓滿。身輕安、樂者的心得定。 "諸比丘，當身輕安、樂的比丘心得定時，定覺支在那時于比丘生起；比丘在那時修習定覺支；定覺支在那時于比丘修習圓滿。他善觀察如是等持之心。 "諸比丘，當比丘善觀察如是等持之心時，舍覺支在那時于比丘生起；比丘在那時修習舍覺支；舍覺支在那時于比丘修習圓滿。

『『Evaṃ bhāvitesu kho, bhikkhave, sattasu sambojjhaṅgesu evaṃ bahulīkatesu 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 paṭikacca aññaṃ ārādheti, no ce maraṇakāle aññaṃ ārādheti, atha pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti. No ce diṭṭheva dhamme paṭikacca aññaṃ ārādheti, no ce maraṇakāle aññaṃ ārādheti, no ce pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti, atha pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā upahaccaparinibbāyī hoti. No ce diṭṭheva dhamme paṭikacca aññaṃ ārādheti, no ce maraṇakāle aññaṃ ārādheti, no ce pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti, no ce pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā upahaccaparinibbāyī hoti, atha pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā asaṅkhāraparinibbāyī hoti. No ce diṭṭheva dhamme paṭikacca aññaṃ ārādheti, no ce maraṇakāle aññaṃ ārādheti, no ce pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti, no ce pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā upahaccaparinibbāyī hoti, no ce pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā asaṅkhāraparinibbāyī hoti, atha pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā sasaṅkhāraparinibbāyī hoti. No ce diṭṭheva dhamme paṭikacca aññaṃ ārādheti, no ce maraṇakāle aññaṃ ārādheti, no ce pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti , no ce pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā upahaccaparinibbāyī hoti, no ce pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā asaṅkhāraparinibbāyī hoti, no ce pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā sasaṅkhāraparinibbāyī hoti, atha pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā uddhaṃsoto hoti akaniṭṭhagāmī. Evaṃ bhāvitesu kho, bhikkhave, sattasu bojjhaṅgesu evaṃ bahulīkatesu ime satta phalā sattānisaṃsā pāṭikaṅkhā』』ti. Tatiyaṃ.

Vatthasuttaṃ

"諸比丘，如是修習七覺支，如是多修時，可期待七果、七功德。什麼是七果、七功德？現法中速證得究竟智。若不能在現法中速證得究竟智，則于命終時證得究竟智。若不能在現法中速證得究竟智，也不能于命終時證得究竟智，則因五下分結盡而成為中般涅槃者。若不能在現法中速證得究竟智，也不能于命終時證得究竟智，也不因五下分結盡而成為中般涅槃者，則因五下分結盡而成為生般涅槃者。若不能在現法中速證得究竟智，也不能于命終時證得究竟智，也不因五下分結盡而成為中般涅槃者，也不因五下分結盡而成為生般涅槃者，則因五下分結盡而成為無行般涅槃者。若不能在現法中速證得究竟智，也不能于命終時證得究竟智，也不因五下分結盡而成為中般涅槃者，也不因五下分結盡而成為生般涅槃者，也不因五下分結盡而成為無行般涅槃者，則因五下分結盡而成為有行般涅槃者。若不能在現法中速證得究竟智，也不能于命終時證得究竟智，也不因五下分結盡而成為中般涅槃者，也不因五下分結盡而成為生般涅槃者，也不因五下分結盡而成為無行般涅槃者，也不因五下分結盡而成為有行般涅槃者，則因五下分結盡而成為上流至色究竟天者。諸比丘，如是修習七覺支，如是多修時，可期待這七果、七功德。"第三。 4. 衣經

Ekaṃ samayaṃ āyasmā sāriputto sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho āyasmā sāriputto bhikkhū āmantesi – 『『āvuso, bhikkhavo』』ti! 『『Āvuso』』ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca –

『『Sattime, āvuso, bojjhaṅgā. Katame satta? Satisambojjhaṅgo, dhammavicayasambojjhaṅgo, vīriyasambojjhaṅgo, pītisambojjhaṅgo, passaddhisambojjhaṅgo, samādhisambojjhaṅgo, upekkhāsambojjhaṅgo – ime kho, āvuso, satta bojjhaṅgā. Imesaṃ khvāhaṃ, āvuso, sattannaṃ bojjhaṅgānaṃ yena yena bojjhaṅgena ākaṅkhāmi pubbaṇhasamayaṃ viharituṃ, tena tena bojjhaṅgena pubbaṇhasamayaṃ viharāmi; yena yena bojjhaṅgena ākaṅkhāmi majjhanhikaṃ samayaṃ viharituṃ, tena tena bojjhaṅgena majjhanhikaṃ samayaṃ viharāmi; yena yena bojjhaṅgena ākaṅkhāmi sāyanhasamayaṃ viharituṃ, tena tena bojjhaṅgena sāyanhasamayaṃ viharāmi. Satisambojjhaṅgo iti ce me, āvuso, hoti, 『appamāṇo』ti me hoti, 『susamāraddho』ti me hoti, tiṭṭhantañca naṃ 『tiṭṭhatī』ti pajānāmi. Sacepi me cavati, 『idappaccayā me cavatī』ti pajānāmi…pe… upekkhāsambojjhaṅgo iti ce me, āvuso, hoti, 『appamāṇo』ti me hoti, 『susamāraddho』ti me hoti, tiṭṭhantañca naṃ 『tiṭṭhatī』ti pajānāmi. Sacepi me cavati, 『idappaccayā me cavatī』ti pajānāmi.

『『Seyyathāpi, āvuso, rañño vā rājamahāmattassa vā nānārattānaṃ dussānaṃ dussakaraṇḍako pūro assa. So yaññadeva dussayugaṃ ākaṅkheyya pubbaṇhasamayaṃ pārupituṃ, taṃ tadeva dussayugaṃ pubbaṇhasamayaṃ pārupeyya; yaññadeva dussayugaṃ ākaṅkheyya majjhanhikaṃ samayaṃ pārupituṃ, taṃ tadeva dussayugaṃ majjhanhikaṃ samayaṃ pārupeyya; yaññadeva dussayugaṃ ākaṅkheyya sāyanhasamayaṃ pārupituṃ, taṃ tadeva dussayugaṃ sāyanhasamayaṃ pārupeyya. Evameva khvāhaṃ, āvuso, imesaṃ sattannaṃ bojjhaṅgānaṃ yena yena bojjhaṅgena ākaṅkhāmi pubbaṇhasamayaṃ viharituṃ, tena tena bojjhaṅgena pubbaṇhasamayaṃ viharāmi; yena yena bojjhaṅgena ākaṅkhāmi majjhanhikaṃ samayaṃ viharituṃ, tena tena bojjhaṅgena majjhanhikaṃ samayaṃ viharāmi; yena yena bojjhaṅgena ākaṅkhāmi sāyanhasamayaṃ viharituṃ, tena tena bojjhaṅgena sāyanhasamayaṃ viharāmi. Satisambojjhaṅgo iti ce me, āvuso, hoti, 『appamāṇo』ti me hoti, 『susamāraddho』ti me hoti, tiṭṭhantañca naṃ 『tiṭṭhatī』ti pajānāmi. Sacepi me cavati, 『idappaccayā me cavatī』ti pajānāmi…pe… upekkhāsambojjhaṅgo iti ce me, āvuso, hoti, 『appamāṇo』ti me hoti, 『susamāraddho』ti me hoti, tiṭṭhantañca naṃ 『tiṭṭhatī』ti pajānāmi. Sacepi me cavati, 『idappaccayā me cavatī』ti pajānāmī』』ti. Catutthaṃ.

Bhikkhusuttaṃ
Sāvatthinidānaṃ. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – 『『『bojjhaṅgā, bojjhaṅgā』ti, bhante, vuccanti. Kittāvatā nu kho, bhante, 『bojjhaṅgā』ti vuccantī』』ti? 『『Bodhāya saṃvattantīti kho, bhikkhu, tasmā 『bojjhaṅgā』ti vuccanti. Idha, bhikkhu, satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ…pe… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Tassime satta bojjhaṅge bhāvayato kāmāsavāpi cittaṃ vimuccati , bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. 『Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā』ti pajānāti. Bodhāya saṃvattantīti, bhikkhu, tasmā 『bojjhaṅgā』ti vuccantī』』ti. Pañcamaṃ.
Kuṇḍaliyasuttaṃ
一時,尊者舍利弗住在舍衛城祇樹給孤獨園。在那裡,尊者舍利弗對諸比丘說:"賢友們,諸比丘。""賢友。"那些比丘回答尊者舍利弗。尊者舍利弗如是說: "賢友們,有這七覺支。哪七種?念覺支、擇法覺支、精進覺支、喜覺支、輕安覺支、定覺支、舍覺支——賢友們,這就是七覺支。賢友們,對於這七覺支,我想以哪一覺支在上午時住,就以那一覺支在上午時住;我想以哪一覺支在中午時住,就以那一覺支在中午時住;我想以哪一覺支在傍晚時住,就以那一覺支在傍晚時住。賢友們,如果我有念覺支,我知道它是'無量的',我知道它是'善修的',我知道它'住立時是住立的'。如果它消失,我知道'它因這個緣故而消失'……乃至……賢友們,如果我有舍覺支,我知道它是'無量的',我知道它是'善修的',我知道它'住立時是住立的'。如果它消失,我知道'它因這個緣故而消失'。 "賢友們,就像國王或大臣有一個裝滿各色衣服的衣箱。他想在上午穿哪一套衣服,就在上午穿那一套衣服;他想在中午穿哪一套衣服,就在中午穿那一套衣服;他想在傍晚穿哪一套衣服,就在傍晚穿那一套衣服。同樣地,賢友們,對於這七覺支,我想以哪一覺支在上午時住,就以那一覺支在上午時住;我想以哪一覺支在中午時住,就以那一覺支在中午時住;我想以哪一覺支在傍晚時住,就以那一覺支在傍晚時住。賢友們,如果我有念覺支,我知道它是'無量的',我知道它是'善修的',我知道它'住立時是住立的'。如果它消失,我知道'它因這個緣故而消失'……乃至……賢友們,如果我有舍覺支,我知道它是'無量的',我知道它是'善修的',我知道它'住立時是住立的'。如果它消失,我知道'它因這個緣故而消失'。"第四。
比丘經
舍衛城因緣。那時,有一位比丘來到世尊處……坐在一旁后,那位比丘對世尊說:"大德,所謂'覺支,覺支',大德,到什麼程度稱為'覺支'呢?""比丘,因為導向覺悟,所以稱為'覺支'。在此,比丘,修習念覺支,依止遠離、依止離貪、依止滅、向于舍離……乃至……修習舍覺支,依止遠離、依止離貪、依止滅、向于舍離。對他而言,修習這七覺支時,心從欲漏解脫,心從有漏解脫,心從無明漏解脫。在解脫時,有'已解脫'的智。他了知:'生已盡,梵行已立,所作已辦,不受後有。'比丘,因為導向覺悟,所以稱為'覺支'。"第五。
昆達利耶經
Ekaṃ samayaṃ bhagavā sākete viharati añjanavane migadāye. Atha kho kuṇḍaliyo paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho kuṇḍaliyo paribbājako bhagavantaṃ etadavoca – 『『ahamasmi, bho gotama, ārāmanissayī [ārāmanisādī (sī.), ārāmaniyādī (syā.)] parisāvacaro. Tassa mayhaṃ, bho gotama, pacchābhattaṃ bhuttapātarāsassa ayamācāro [ayamāhāro (syā. ka.)] hoti – ārāmena ārāmaṃ uyyānena uyyānaṃ anucaṅkamāmi anuvicarāmi. So tattha passāmi eke samaṇabrāhmaṇe itivādappamokkhānisaṃsañceva kathaṃ kathente upārambhānisaṃsañca – 『bhavaṃ pana gotamo kimānisaṃso viharatī』』』ti? 『『Vijjāvimuttiphalānisaṃso kho, kuṇḍaliya, tathāgato viharatī』』ti.

『『Katame pana, bho gotama, dhammā bhāvitā bahulīkatā vijjāvimuttiṃ paripūrentī』』ti? 『『Satta kho, kuṇḍaliya, bojjhaṅgā bhāvitā bahulīkatā vijjāvimuttiṃ paripūrentī』』ti. 『『Katame pana, bho gotama, dhammā bhāvitā bahulīkatā satta bojjhaṅge paripūrentī』』ti? 『『Cattāro kho, kuṇḍaliya, satipaṭṭhānā bhāvitā bahulīkatā satta bojjhaṅge paripūrentī』』ti . 『『Katame pana, bho gotama, dhammā bhāvitā, bahulīkatā cattāro satipaṭṭhāne paripūrentī』』ti? 『『Tīṇi kho, kuṇḍaliya, sucaritāni bhāvitāni bahulīkatāni cattāro satipaṭṭhāne paripūrentī』』ti. 『『Katame pana, bho gotama, dhammā bhāvitā bahulīkatā tīṇi sucaritāni paripūrentī』』ti? 『『Indriyasaṃvaro kho, kuṇḍaliya, bhāvito bahulīkato tīṇi sucaritāni paripūretī』』ti.

『『Kathaṃ bhāvito ca, kuṇḍaliya, indriyasaṃvaro kathaṃ bahulīkato tīṇi sucaritāni paripūretīti? Idha, kuṇḍaliya, bhikkhu cakkhunā rūpaṃ disvā manāpaṃ nābhijjhati nābhihaṃsati, na rāgaṃ janeti. Tassa ṭhito ca kāyo hoti, ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ. Cakkhunā kho paneva rūpaṃ disvā amanāpaṃ na maṅku hoti appatiṭṭhitacitto adīnamānaso abyāpannacetaso. Tassa ṭhito ca kāyo hoti ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ.

『『Puna caparaṃ, kuṇḍaliya, bhikkhu sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā…pe… manasā dhammaṃ viññāya manāpaṃ nābhijjhati nābhihaṃsati, na rāgaṃ janeti. Tassa ṭhito ca kāyo hoti, ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ. Manasā kho paneva dhammaṃ viññāya amanāpaṃ na maṅku hoti appatiṭṭhitacitto adīnamānaso abyāpannacetaso. Tassa ṭhito ca kāyo hoti, ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ.

『『Yato kho, kuṇḍaliya, bhikkhuno cakkhunā rūpaṃ disvā manāpāmanāpesu rūpesu ṭhito ca kāyo hoti, ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…pe… jivhāya rasaṃ sāyitvā…pe… kāyena phoṭṭhabbaṃ phusitvā…pe… manasā dhammaṃ viññāya manāpāmanāpesu dhammesu ṭhito ca kāyo hoti, ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ . Evaṃ bhāvito kho, kuṇḍaliya, indriyasaṃvaro evaṃ bahulīkato tīṇi sucaritāni paripūreti.

『『Kathaṃ bhāvitāni ca, kuṇḍaliya, tīṇi sucaritāni kathaṃ bahulīkatāni cattāro satipaṭṭhāne paripūrenti? Idha, kuṇḍaliya, bhikkhu kāyaduccaritaṃ pahāya kāyasucaritaṃ bhāveti, vacīduccaritaṃ pahāya vacīsucaritaṃ bhāveti, manoduccaritaṃ pahāya manosucaritaṃ bhāveti. Evaṃ bhāvitāni kho, kuṇḍaliya, tīṇi sucaritāni evaṃ bahulīkatāni cattāro satipaṭṭhāne paripūrenti.

『『Kathaṃ bhāvitā ca, kuṇḍaliya, cattāro satipaṭṭhānā kathaṃ bahulīkatā satta bojjhaṅge paripūrenti? Idha, kuṇḍaliya, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Evaṃ bhāvitā kho, kuṇḍaliya, cattāro satipaṭṭhānā evaṃ bahulīkatā satta bojjhaṅge paripūrenti.

一時,世尊住在娑雞多城(現在的阿約提亞)的鹿野苑安阇那林中。那時,昆達利耶遊方者來到世尊處,來到后與世尊互相問候。寒暄敘舊后,坐在一旁。坐在一旁的昆達利耶遊方者對世尊說:"喬達摩先生,我是依靠園林而生活,隨眾而行的人。喬達摩先生,我在午餐后、早餐後有這樣的習慣——從一個園林到另一個園林,從一個花園到另一個花園,我漫步遊行。在那裡,我看到一些沙門婆羅門在討論關於解脫教義的利益和批評他人的利益。但喬達摩先生住於何種利益呢?" "昆達利耶,如來住于明與解脫果的利益。" "但是,喬達摩先生,修習、多修哪些法能圓滿明與解脫呢?" "昆達利耶,修習、多修七覺支能圓滿明與解脫。" "但是,喬達摩先生,修習、多修哪些法能圓滿七覺支呢?" "昆達利耶,修習、多修四念處能圓滿七覺支。" "但是,喬達摩先生,修習、多修哪些法能圓滿四念處呢?" "昆達利耶,修習、多修三善行能圓滿四念處。" "但是,喬達摩先生,修習、多修哪些法能圓滿三善行呢?" "昆達利耶,修習、多修根律儀能圓滿三善行。" "昆達利耶,如何修習、多修根律儀能圓滿三善行呢?在此,昆達利耶,比丘以眼見色后,對可意之色不貪著、不歡喜、不生起貪慾。他的身體保持穩定,心保持穩定,內在善立、善解脫。再者,以眼見色后,對不可意之色不憂惱、心不動搖、不沮喪、無嗔恨。他的身體保持穩定,心保持穩定,內在善立、善解脫。 "再者,昆達利耶,比丘以耳聞聲后……以鼻嗅香后……以舌嘗味后……以身觸所觸后……以意識法后,對可意之法不貪著、不歡喜、不生起貪慾。他的身體保持穩定,心保持穩定,內在善立、善解脫。再者,以意識法后,對不可意之法不憂惱、不動搖、不沮喪、無嗔恨。他的身體保持穩定,心保持穩定,內在善立、善解脫。 "昆達利耶,當比丘以眼見色后,對可意不可意之色,身體保持穩定,心保持穩定,內在善立、善解脫。以耳聞聲后……以鼻嗅香后……以舌嘗味后……以身觸所觸后……以意識法后,對可意不可意之法,身體保持穩定,心保持穩定,內在善立、善解脫昆達利耶,如是修習、多修根律儀能圓滿三善行。 "昆達利耶,如何修習、多修三善行能圓滿四念處呢?在此,昆達利耶,比丘捨棄身惡行,修習身善行;捨棄語惡行,修習語善行;捨棄意惡行,修習意善行。昆達利耶,如是修習、多修三善行能圓滿四念處。 "昆達利耶,如何修習、多修四念處能圓滿七覺支呢?在此,昆達利耶,比丘于身觀身而住,精勤、正知、正念,除去對世間的貪憂;于受……於心……於法觀法而住,精勤、正知、正念,除去對世間的貪憂。昆達利耶,如是修習、多修四念處能圓滿七覺支。

『『Kathaṃ bhāvitā ca, kuṇḍaliya, satta bojjhaṅgā kathaṃ bahulīkatā vijjāvimuttiṃ paripūrenti? Idha, kuṇḍaliya, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ…pe… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ bhāvitā kho, kuṇḍaliya, satta bojjhaṅgā evaṃ bahulīkatā vijjāvimuttiṃ paripūrentī』』ti.

Evaṃ vutte kuṇḍaliyo paribbājako bhagavantaṃ etadavoca – 『『abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya, cakkhumanto rūpāni dakkhantīti; evameva bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata』』nti. Chaṭṭhaṃ.

Kūṭāgārasuttaṃ
『『Seyyathāpi , bhikkhave, kūṭāgārassa yā kāci gopānasiyo, sabbā tā kūṭaninnā kūṭapoṇā kūṭapabbhārā; evameva kho, bhikkhave, bhikkhu satta bojjhaṅge bhāvento satta bojjhaṅge bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro.

『『Kathañca , bhikkhave, bhikkhu satta bojjhaṅge bhāvento satta bojjhaṅge bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro ? Idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ…pe… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ kho, bhikkhave, bhikkhu satta bojjhaṅge bhāvento satta bojjhaṅge bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro』』ti. Sattamaṃ.

Upavānasuttaṃ
Ekaṃ samayaṃ āyasmā ca upavāno āyasmā ca sāriputto kosambiyaṃ viharanti ghositārāme. Atha kho āyasmā sāriputto sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā upavāno tenupasaṅkami; upasaṅkamitvā āyasmatā upavānena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto āyasmantaṃ upavānaṃ etadavoca –

『『Jāneyya nu kho, āvuso upavāna, bhikkhu 『paccattaṃ yonisomanasikārā evaṃ susamāraddhā me satta bojjhaṅgā phāsuvihārāya saṃvattantī』』』ti? 『『Jāneyya kho, āvuso sāriputta , bhikkhu 『paccattaṃ yonisomanasikārā evaṃ susamāraddhā me satta bojjhaṅgā phāsuvihārāya saṃvattantī』』』ti.

『『Satisambojjhaṅgaṃ kho, āvuso, bhikkhu ārabbhamāno pajānāti 『cittañca me suvimuttaṃ, thinamiddhañca me susamūhataṃ, uddhaccakukkuccañca me suppaṭivinītaṃ, āraddhañca me vīriyaṃ, aṭṭhiṃkatvā manasi karomi, no ca līna』nti…pe… upekkhāsambojjhaṅgaṃ āvuso, bhikkhu ārabbhamāno pajānāti 『cittañca me suvimuttaṃ, thinamiddhañca me susamūhataṃ, uddhaccakukkuccañca me suppaṭivinītaṃ, āraddhañca me vīriyaṃ, aṭṭhiṃkatvā manasi karomi, no ca līna』nti. Evaṃ kho, āvuso sāriputta, bhikkhu jāneyya 『paccattaṃ yonisomanasikārā evaṃ susamāraddhā me satta bojjhaṅgā phāsuvihārāya saṃvattantī』』ti. Aṭṭhamaṃ.

Paṭhamauppannasuttaṃ
『『Sattime, bhikkhave, bojjhaṅgā bhāvitā bahulīkatā anuppannā uppajjanti, nāññatra tathāgatassa pātubhāvā arahato sammāsambuddhassa. Katame satta? Satisambojjhaṅgo…pe… upekkhāsambojjhaṅgo – ime kho, bhikkhave, satta bojjhaṅgā bhāvitā bahulīkatā anuppannā uppajjanti, nāññatra tathāgatassa pātubhāvā arahato sammāsambuddhassā』』ti. Navamaṃ.
Dutiyauppannasuttaṃ
『『Sattime, bhikkhave, bojjhaṅgā bhāvitā bahulīkatā anuppannā uppajjanti, nāññatra sugatavinayā. Katame satta? Satisambojjhaṅgo…pe… upekkhāsambojjhaṅgo – ime kho, bhikkhave, satta bojjhaṅgā bhāvitā bahulīkatā anuppannā uppajjanti, nāññatra sugatavinayā』』ti. Dasamaṃ.

Pabbatavaggo paṭhamo.

Tassuddānaṃ –

Himavantaṃ kāyaṃ sīlaṃ, vatthaṃ bhikkhu ca kuṇḍali;

Kūṭañca upavānañca, uppannā apare duveti.

Gilānavaggo
Pāṇasuttaṃ

"昆達利耶,如何修習、多修七覺支能圓滿明與解脫呢?在此,昆達利耶,比丘修習念覺支,依止遠離、依止離貪、依止滅、向于舍離……乃至……修習舍覺支,依止遠離、依止離貪、依止滅、向于舍離。昆達利耶,如是修習、多修七覺支能圓滿明與解脫。" 當這麼說時,昆達利耶遊方者對世尊說:"太奇妙了,喬達摩先生!太奇妙了,喬達摩先生!喬達摩先生,就像有人扶起倒下的東西,揭開遮蔽的東西,為迷路者指明道路,在黑暗中舉起油燈,讓有眼之人得見諸色。同樣地,喬達摩先生以種種方便開示了法。我歸依喬達摩先生、法和比丘僧團。愿喬達摩先生從今以後記住我為優婆塞,終生歸依。"第六。 7. 重閣經 188. "諸比丘,就像重閣的任何椽木,都傾向於屋頂、趨向于屋頂、倚靠于屋頂。同樣地,諸比丘,修習七覺支、多修七覺支的比丘傾向於涅槃、趨向于涅槃、倚靠于涅槃。 "諸比丘,比丘如何修習七覺支、多修七覺支而傾向於涅槃、趨向于涅槃、倚靠于涅槃呢?在此,諸比丘,比丘修習念覺支,依止遠離、依止離貪、依止滅、向于舍離……乃至……修習舍覺支,依止遠離、依止離貪、依止滅、向于舍離。諸比丘,比丘如是修習七覺支、多修七覺支而傾向於涅槃、趨向于涅槃、倚靠于涅槃。"第七。 8. 優波婆那經 189. 一時,尊者優波婆那和尊者舍利弗住在憍賞彌(現在的科薩姆比)的瞿師多園。那時,尊者舍利弗在傍晚從獨處起來,來到尊者優波婆那處。來到后,與尊者優波婆那互相問候。寒暄敘舊后,坐在一旁。坐在一旁的尊者舍利弗對尊者優波婆那說: "賢友優波婆那,比丘能否知道'通過自己如理作意,我的七覺支如是善修,導向安樂住'呢?""賢友舍利弗,比丘能知道'通過自己如理作意,我的七覺支如是善修,導向安樂住'。" "賢友,比丘修習念覺支時了知:'我的心善解脫,我的昏沉睡眠善除去,我的掉舉惡作善調伏,我的精進已發起,我專心作意,不懈怠'……乃至……賢友,比丘修習舍覺支時了知:'我的心善解脫,我的昏沉睡眠善除去,我的掉舉惡作善調伏,我的精進已發起,我專心作意,不懈怠'。賢友舍利弗,比丘如是能知道'通過自己如理作意,我的七覺支如是善修,導向安樂住'。"第八。 9. 第一未生經 190. "諸比丘,這七覺支修習、多修時,未生則生,唯有如來、阿羅漢、正等正覺者出現於世時才會生起。哪七種?念覺支……乃至……舍覺支——諸比丘,這七覺支修習、多修時,未生則生,唯有如來、阿羅漢、正等正覺者出現於世時才會生起。"第九。 10. 第二未生經 191. "諸比丘,這七覺支修習、多修時,未生則生,唯有善逝的教法中才會生起。哪七種?念覺支……乃至……舍覺支——諸比丘,這七覺支修習、多修時,未生則生,唯有善逝的教法中才會生起。"第十。第一山品其攝頌: 雪山、身、戒、衣、比丘和昆達利、重閣和優波婆那、兩個未生。 2. 病品 1. 生命經

『『Seyyathāpi , bhikkhave, ye keci pāṇā cattāro iriyāpathe kappenti – kālena gamanaṃ, kālena ṭhānaṃ, kālena nisajjaṃ, kālena seyyaṃ, sabbe te pathaviṃ nissāya pathaviyaṃ patiṭṭhāya evamete cattāro iriyāpathe kappenti; evameva kho, bhikkhave, bhikkhu sīlaṃ nissāya sīle patiṭṭhāya satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkaroti.

『『Kathañca , bhikkhave, bhikkhu sīlaṃ nissāya sīle patiṭṭhāya satta bojjhaṅge bhāveti satta bojjhaṅge bahulīkaroti? Idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ…pe… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ kho, bhikkhave, bhikkhu sīlaṃ nissāya sīle patiṭṭhāya satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkarotī』』ti. Paṭhamaṃ.

Paṭhamasūriyūpamasuttaṃ
『『Sūriyassa, bhikkhave, udayato etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ, yadidaṃ – aruṇuggaṃ; evameva kho, bhikkhave, bhikkhuno sattannaṃ bojjhaṅgānaṃ uppādāya etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ, yadidaṃ – kalyāṇamittatā. Kalyāṇamittassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ – satta bojjhaṅge bhāvessati, satta bojjhaṅge bahulīkarissati.

『『Kathañca , bhikkhave, bhikkhu kalyāṇamitto satta bojjhaṅge bhāveti satta bojjhaṅge bahulīkaroti? Idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ…pe… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ kho, bhikkhave, bhikkhu kalyāṇamitto satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkarotī』』ti. Dutiyaṃ.

Dutiyasūriyūpamasuttaṃ
『『Sūriyassa , bhikkhave, udayato etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ, yadidaṃ – aruṇuggaṃ; evameva kho, bhikkhave, bhikkhuno sattannaṃ bojjhaṅgānaṃ uppādāya etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ, yadidaṃ – yonisomanasikāro. Yonisomanasikārasampannassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ – satta bojjhaṅge bhāvessati, satta bojjhaṅge bahulīkarissati.

『『Kathañca, bhikkhave, bhikkhu yonisomanasikārasampanno satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkaroti? Idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ…pe… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ kho, bhikkhave, bhikkhu yonisomanasikārasampanno satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkarotī』』ti. Tatiyaṃ.

Paṭhamagilānasuttaṃ
Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena āyasmā mahākassapo pippaliguhāyaṃ [vipphaliguhāyaṃ (sī.)] viharati ābādhiko dukkhito bāḷhagilāno. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā mahākassapo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā āyasmantaṃ mahākassapaṃ etadavoca –

『『Kacci te, kassapa, khamanīyaṃ kacci yāpanīyaṃ? Kacci dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṃ paññāyati, no abhikkamo』』ti? 『『Na me, bhante, khamanīyaṃ, na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo』』ti.

『『Sattime, kassapa, bojjhaṅgā mayā sammadakkhātā bhāvitā bahulīkatā abhiññāya sambodhāya nibbānāya saṃvattanti. Katame satta? Satisambojjhaṅgo kho, kassapa, mayā sammadakkhāto bhāvito bahulīkato abhiññāya sambodhāya nibbānāya saṃvattati…pe… upekkhāsambojjhaṅgo kho, kassapa, mayā sammadakkhāto bhāvito bahulīkato abhiññāya sambodhāya nibbānāya saṃvattati. Ime kho, kassapa, satta bojjhaṅgā mayā sammadakkhātā bhāvitā bahulīkatā abhiññāya sambodhāya nibbānāya saṃvattantī』』ti. 『『Taggha, bhagavā, bojjhaṅgā; taggha, sugata, bojjhaṅgā』』ti.

Idamavoca bhagavā. Attamano āyasmā mahākassapo bhagavato bhāsitaṃ abhinandi. Vuṭṭhahi cāyasmā mahākassapo tamhā ābādhā. Tathāpahīno cāyasmato mahākassapassa so ābādho ahosīti. Catutthaṃ.

Dutiyagilānasuttaṃ
"諸比丘,就像任何生命都依四種威儀——適時行走、適時站立、適時坐下、適時臥倒,所有這些都依靠大地、立足於大地而行這四種威儀。同樣地,諸比丘,比丘依靠戒、立足於戒而修習七覺支,多修七覺支。 "諸比丘,比丘如何依靠戒、立足於戒而修習七覺支,多修七覺支呢?在此,諸比丘,比丘修習念覺支,依止遠離、依止離貪、依止滅、向于舍離……乃至……修習舍覺支,依止遠離、依止離貪、依止滅、向于舍離。諸比丘,比丘如是依靠戒、立足於戒而修習七覺支,多修七覺支。"第一。
第一太陽譬喻經
"諸比丘,太陽升起時,這是前兆,這是先兆,即曙光。同樣地,諸比丘,比丘生起七覺支時,這是前兆,這是先兆,即善知識。諸比丘,可以預期有善知識的比丘將修習七覺支,多修七覺支。 "諸比丘,有善知識的比丘如何修習七覺支,多修七覺支呢?在此,諸比丘,比丘修習念覺支,依止遠離……乃至……修習舍覺支,依止遠離、依止離貪、依止滅、向于舍離。諸比丘,有善知識的比丘如是修習七覺支,多修七覺支。"第二。
第二太陽譬喻經
"諸比丘,太陽升起時,這是前兆,這是先兆,即曙光。同樣地,諸比丘,比丘生起七覺支時,這是前兆,這是先兆,即如理作意。諸比丘,可以預期具足如理作意的比丘將修習七覺支,多修七覺支。 "諸比丘,具足如理作意的比丘如何修習七覺支,多修七覺支呢?在此,諸比丘,比丘修習念覺支,依止遠離……乃至……修習舍覺支,依止遠離、依止離貪、依止滅、向于舍離。諸比丘,具足如理作意的比丘如是修習七覺支,多修七覺支。"第三。
第一病經
一時,世尊住在王舍城(現在的拉杰吉爾)竹林栗鼠feeding ground。那時,尊者大迦葉住在畢缽羅洞,生病、痛苦、重病。那時,世尊在傍晚從獨處起來,來到尊者大迦葉處。來到后,坐在準備好的座位上。坐下後,世尊對尊者大迦葉說: "迦葉,你還能忍受嗎?還能維持嗎?痛苦的感受是在減退,不是在增長嗎?是否可見減退的跡象,不是增長?" "大德,我不能忍受,不能維持。劇烈的痛苦感受在增長,不是在減退;可見增長的跡象,不是減退。" "迦葉,我已正確宣說這七覺支,修習、多修能導向證智、正覺、涅槃。哪七種?迦葉,我已正確宣說念覺支,修習、多修能導向證智、正覺、涅槃……乃至……迦葉,我已正確宣說舍覺支,修習、多修能導向證智、正覺、涅槃。迦葉,我已正確宣說這七覺支,修習、多修能導向證智、正覺、涅槃。" "世尊,確實是覺支;善逝,確實是覺支。" 世尊說了這些。尊者大迦葉滿意歡喜世尊所說。尊者大迦葉從那病中康復。尊者大迦葉的病就這樣被斷除了。第四。
第二病經
Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena āyasmā mahāmoggallāno gijjhakūṭe pabbate viharati ābādhiko dukkhito bāḷhagilāno. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā āyasmantaṃ mahāmoggallānaṃ etadavoca –

『『Kacci te, moggallāna, khamanīyaṃ kacci yāpanīyaṃ? Kacci dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṃ paññāyati, no abhikkamo』』ti? 『『Na me, bhante, khamanīyaṃ, na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo』』ti.

『『Sattime, moggallāna, bojjhaṅgā mayā sammadakkhātā bhāvitā bahulīkatā abhiññāya sambodhāya nibbānāya saṃvattanti. Katame satta? Satisambojjhaṅgo kho, moggallāna, mayā sammadakkhāto bhāvito bahulīkato abhiññāya sambodhāya nibbānāya saṃvattati…pe… upekkhāsambojjhaṅgo kho, moggallāna, mayā sammadakkhāto bhāvito bahulīkato abhiññāya sambodhāya nibbānāya saṃvattati. Ime kho, moggallāna, satta bojjhaṅgā mayā sammadakkhātā bhāvitā bahulīkatā abhiññāya sambodhāya nibbānāya saṃvattantī』』ti. 『『Taggha , bhagavā, bojjhaṅgā; taggha, sugata, bojjhaṅgā』』ti.

Idamavoca bhagavā. Attamano āyasmā mahāmoggallāno bhagavato bhāsitaṃ abhinandi. Vuṭṭhahi cāyasmā mahāmoggallāno tamhā ābādhā. Tathāpahīno cāyasmato mahāmoggallānassa so ābādho ahosīti. Pañcamaṃ.

Tatiyagilānasuttaṃ
Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena bhagavā ābādhiko hoti dukkhito bāḷhagilāno. Atha kho āyasmā mahācundo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ mahācundaṃ bhagavā etadavoca – 『『paṭibhantu taṃ, cunda, bojjhaṅgā』』ti.

『『Sattime, bhante, bojjhaṅgā bhagavatā sammadakkhātā bhāvitā bahulīkatā abhiññāya sambodhāya nibbānāya saṃvattanti. Katame satta? Satisambojjhaṅgo kho, bhante, bhagavatā sammadakkhāto bhāvito bahulīkato abhiññāya sambodhāya nibbānāya saṃvattati…pe… upekkhāsambojjhaṅgo kho, bhante, bhagavatā sammadakkhāto bhāvito bahulīkato abhiññāya sambodhāya nibbānāya saṃvattati. Ime kho, bhante, satta bojjhaṅgā bhagavatā sammadakkhātā bhāvitā bahulīkatā abhiññāya sambodhāya nibbānāya saṃvattantī』』ti. 『『Taggha , cunda, bojjhaṅgā; taggha, cunda, bojjhaṅgā』』ti.

Idamavocāyasmā cundo. Samanuñño satthā ahosi. Vuṭṭhahi ca bhagavā tamhā ābādhā. Tathāpahīno ca bhagavato so ābādho ahosīti. Chaṭṭhaṃ.

Pāraṅgamasuttaṃ
『『Sattime, bhikkhave, bojjhaṅgā bhāvitā bahulīkatā apārā pāraṃ gamanāya saṃvattanti. Katame satta? Satisambojjhaṅgo…pe… upekkhāsambojjhaṅgo – ime kho, bhikkhave, satta bojjhaṅgā bhāvitā bahulīkatā apārā pāraṃ gamanāya saṃvattantī』』ti.

『『Appakā te manussesu, ye janā pāragāmino;

Athāyaṃ itarā pajā, tīramevānudhāvati.

『『Ye ca kho sammadakkhāte, dhamme dhammānuvattino;

Te janā pāramessanti, maccudheyyaṃ suduttaraṃ.

『『Kaṇhaṃ dhammaṃ vippahāya, sukkaṃ bhāvetha paṇḍito;

Okā anokamāgamma, viveke yattha dūramaṃ.

『『Tatrābhiratimiccheyya , hitvā kāme akiñcano;

Pariyodapeyya attānaṃ, cittaklesehi paṇḍito.

『『Yesaṃ sambodhiyaṅgesu, sammā cittaṃ subhāvitaṃ;

Ādānappaṭinissagge, anupādāya ye ratā;

Khīṇāsavā jutimanto, te loke parinibbutā』』ti. sattamaṃ;

Viraddhasuttaṃ
『『Yesaṃ kesañci, bhikkhave, satta bojjhaṅgā viraddhā, viraddho tesaṃ ariyo maggo sammā dukkhakkhayagāmī. Yesaṃ kesañci, bhikkhave, satta bojjhaṅgā āraddhā, āraddho tesaṃ ariyo maggo sammā dukkhakkhayagāmī. Katame satta? Satisambojjhaṅgo…pe… upekkhāsambojjhaṅgo – yesaṃ kesañci, bhikkhave, ime satta bojjhaṅgā viraddhā, viraddho tesaṃ ariyo maggo sammā dukkhakkhayagāmī. Yesaṃ kesañci, bhikkhave, ime satta bojjhaṅgā āraddhā, āraddho tesaṃ ariyo maggo sammā dukkhakkhayagāmī』』ti. Aṭṭhamaṃ.
Ariyasuttaṃ
一時,世尊住在王舍城(現在的拉杰吉爾)竹林栗鼠feeding ground。那時,尊者大目犍連住在靈鷲山,生病、痛苦、重病。那時,世尊在傍晚從獨處起來,來到尊者大目犍連處。來到后,坐在準備好的座位上。坐下後,世尊對尊者大目犍連說: "目犍連,你還能忍受嗎?還能維持嗎?痛苦的感受是在減退,不是在增長嗎?是否可見減退的跡象,不是增長?" "大德,我不能忍受,不能維持。劇烈的痛苦感受在增長,不是在減退;可見增長的跡象,不是減退。" "目犍連,我已正確宣說這七覺支,修習、多修能導向證智、正覺、涅槃。哪七種?目犍連,我已正確宣說念覺支,修習、多修能導向證智、正覺、涅槃……乃至……目犍連,我已正確宣說舍覺支,修習、多修能導向證智、正覺、涅槃。目犍連,我已正確宣說這七覺支,修習、多修能導向證智、正覺、涅槃。" "世尊,確實是覺支;善逝,確實是覺支。" 世尊說了這些。尊者大目犍連滿意歡喜世尊所說。尊者大目犍連從那病中康復。尊者大目犍連的病就這樣被斷除了。第五。
第三病經
一時,世尊住在王舍城竹林栗鼠feeding ground。那時,世尊生病、痛苦、重病。那時,尊者大純陀來到世尊處。來到后,禮敬世尊,坐在一旁。世尊對坐在一旁的尊者大純陀說:"純陀,請你說說覺支。" "大德,世尊已正確宣說這七覺支,修習、多修能導向證智、正覺、涅槃。哪七種?大德,世尊已正確宣說念覺支,修習、多修能導向證智、正覺、涅槃……乃至……大德,世尊已正確宣說舍覺支,修習、多修能導向證智、正覺、涅槃。大德,世尊已正確宣說這七覺支,修習、多修能導向證智、正覺、涅槃。" "純陀,確實是覺支;純陀,確實是覺支。" 尊者純陀說了這些。導師表示贊同。世尊從那病中康復。世尊的病就這樣被斷除了。第六。
到彼岸經
"諸比丘,這七覺支修習、多修能導致從此岸到彼岸。哪七種?念覺支……乃至……舍覺支——諸比丘,這七覺支修習、多修能導致從此岸到彼岸。" "人間少有人,能到達彼岸; 其餘諸眾生,徘徊於此岸。正法中隨法,如實而修行; 彼等當到達,難度死魔界。舍黑法修白,智者離家園; 獨處難喜處,應求樂其中。舍欲無所有,凈化自身心; 諸根善修習,智者除煩惱。正修覺支者,心善得解脫; 不取亦不著,喜樂於舍離; 漏盡具光明,此世般涅槃。"第七。
失修經
"諸比丘,任何人失修七覺支,他們就失修能正確導向苦滅的聖道。諸比丘,任何人修習七覺支,他們就修習能正確導向苦滅的聖道。哪七種?念覺支……乃至……舍覺支——諸比丘,任何人失修這七覺支,他們就失修能正確導向苦滅的聖道。諸比丘,任何人修習這七覺支,他們就修習能正確導向苦滅的聖道。"第八。
聖者經
『『Sattime, bhikkhave, bojjhaṅgā bhāvitā bahulīkatā ariyā niyyānikā nīyanti takkarassa sammā dukkhakkhayāya. Katame satta? Satisambojjhaṅgo…pe… upekkhāsambojjhaṅgo – ime kho, bhikkhave, satta bojjhaṅgā bhāvitā bahulīkatā ariyā niyyānikā nīyanti takkarassa sammā dukkhakkhayāyā』』ti. Navamaṃ.
Nibbidāsuttaṃ
『『Sattime , bhikkhave, bojjhaṅgā bhāvitā bahulīkatā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattanti. Katame satta? Satisambojjhaṅgo…pe… upekkhāsambojjhaṅgo – ime kho, bhikkhave, satta bojjhaṅgā bhāvitā bahulīkatā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattantī』』ti. Dasamaṃ.

Gilānavaggo dutiyo.

Tassuddānaṃ –

Pāṇā sūriyūpamā dve, gilānā apare tayo;

Pāraṅgāmī viraddho ca, ariyo nibbidāya cāti.

Udāyivaggo
Bodhāyasuttaṃ
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca –

『『『Bojjhaṅgā, bojjhaṅgā』ti, bhante, vuccanti. Kittāvatā nu kho, bhante, 『bojjhaṅgā』ti vuccantī』』ti? 『『『Bodhāya saṃvattantī』ti kho, bhikkhu, tasmā bojjhaṅgāti vuccanti. Idha, bhikkhu, satisambojjhaṅgaṃ bhāveti vivekanissitaṃ…pe… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. 『Bodhāya saṃvattantī』ti kho, bhikkhu, tasmā 『bojjhaṅgā』ti vuccantī』』ti. Paṭhamaṃ.

Bojjhaṅgadesanāsuttaṃ
『『Satta vo, bhikkhave, bojjhaṅge desessāmi; taṃ suṇātha. Katame ca, bhikkhave, satta bojjhaṅgā? Satisambojjhaṅgo…pe… upekkhāsambojjhaṅgo – ime kho, bhikkhave, satta bojjhaṅgā』』ti. Dutiyaṃ.
Ṭhāniyasuttaṃ
『『Kāmarāgaṭṭhāniyānaṃ , [kāmarāgaṭṭhānīyānaṃ (sī.)] bhikkhave, dhammānaṃ manasikārabahulīkārā anuppanno ceva kāmacchando uppajjati, uppanno ca kāmacchando bhiyyobhāvāya vepullāya saṃvattati. Byāpādaṭṭhāniyānaṃ, bhikkhave, dhammānaṃ manasikārabahulīkārā anuppanno ceva byāpādo uppajjati, uppanno ca byāpādo bhiyyobhāvāya vepullāya saṃvattati. Thinamiddhaṭṭhāniyānaṃ, bhikkhave, dhammānaṃ manasikārabahulīkārā anuppannañceva thinamiddhaṃ uppajjati, uppannañca thinamiddhaṃ bhiyyobhāvāya vepullāyaṃ saṃvattati. Uddhaccakukkuccaṭṭhāniyānaṃ, bhikkhave, dhammānaṃ manasikārabahulīkārā anuppannañceva uddhaccakukkuccaṃ uppajjati, uppannañca uddhaccakukkuccaṃ bhiyyobhāvāya vepullāya saṃvattati. Vicikicchāṭṭhāniyānaṃ, bhikkhave, dhammānaṃ manasikārabahulīkārā anuppannā ceva vicikicchā uppajjati, uppannā ca vicikicchā bhiyyobhāvāya vepullāya saṃvattati.

『『Satisambojjhaṅgaṭṭhāniyānaṃ, bhikkhave, dhammānaṃ manasikārabahulīkārā anuppanno ceva satisambojjhaṅgo uppajjati, uppanno ca satisambojjhaṅgo bhāvanāpāripūriṃ gacchati…pe… upekkhāsambojjhaṅgaṭṭhāniyānaṃ, bhikkhave, dhammānaṃ manasikārabahulīkārā anuppanno ceva upekkhāsambojjhaṅgo uppajjati, uppanno ca upekkhāsambojjhaṅgo bhāvanāpāripūriṃ gacchatī』』ti. Tatiyaṃ.

Ayonisomanasikārasuttaṃ
"諸比丘,這七覺支修習、多修是聖者的、出離的,能正確導致修習者苦滅。哪七種?念覺支……乃至……舍覺支——諸比丘,這七覺支修習、多修是聖者的、出離的,能正確導致修習者苦滅。"第九。
厭離經
"諸比丘,這七覺支修習、多修能導致徹底厭離、離貪、滅盡、寂靜、證智、正覺、涅槃。哪七種?念覺支……乃至……舍覺支——諸比丘,這七覺支修習、多修能導致徹底厭離、離貪、滅盡、寂靜、證智、正覺、涅槃。"第十。第二病品其攝頌: 生命、兩個太陽喻、三個病、到彼岸、失修、聖者和厭離。
優陀夷品
覺悟經
那時,有一位比丘來到世尊處……坐在一旁后,那位比丘對世尊說: "大德,所謂'覺支,覺支',大德,到什麼程度稱為'覺支'呢?" "比丘,因為導向覺悟,所以稱為'覺支'。在此,比丘,修習念覺支,依止遠離……乃至……修習舍覺支,依止遠離、依止離貪、依止滅、向于舍離。比丘,因為導向覺悟,所以稱為'覺支'。"第一。
覺支說示經
"諸比丘,我將為你們說七覺支,請聽。諸比丘,什麼是七覺支?念覺支……乃至……舍覺支——諸比丘,這就是七覺支。"第二。
因緣經
"諸比丘,多作意欲貪因緣的法,未生起的欲貪就會生起,已生起的欲貪就會增長廣大。諸比丘,多作意嗔恚因緣的法,未生起的嗔恚就會生起,已生起的嗔恚就會增長廣大。諸比丘,多作意昏沉睡眠因緣的法,未生起的昏沉睡眠就會生起,已生起的昏沉睡眠就會增長廣大。諸比丘,多作意掉舉惡作因緣的法,未生起的掉舉惡作就會生起,已生起的掉舉惡作就會增長廣大。諸比丘,多作意疑惑因緣的法,未生起的疑惑就會生起,已生起的疑惑就會增長廣大。 "諸比丘,多作意念覺支因緣的法,未生起的念覺支就會生起,已生起的念覺支就會修習圓滿……乃至……諸比丘,多作意舍覺支因緣的法,未生起的舍覺支就會生起,已生起的舍覺支就會修習圓滿。"第三。
不如理作意經
『『Ayoniso, bhikkhave, manasikaroto anuppanno ceva kāmacchando uppajjati, uppanno ca kāmacchando bhiyyobhāvāya vepullāya saṃvattati; anuppanno ceva byāpādo uppajjati, uppanno ca byāpādo bhiyyobhāvāya vepullāya saṃvattati; anuppannañceva thinamiddhaṃ uppajjati, uppannañca thinamiddhaṃ bhiyyobhāvāya vepullāya saṃvattati; anuppannañceva uddhaccakukkuccaṃ uppajjati, uppannañca uddhaccakukkuccaṃ bhiyyobhāvāya vepullāya saṃvattati; anuppannā ceva vicikicchā uppajjati, uppannā ca vicikicchā bhiyyobhāvāya vepullāya saṃvattati; anuppanno ceva satisambojjhaṅgo nuppajjati, uppanno ca satisambojjhaṅgo nirujjhati…pe… anuppanno ceva upekkhāsambojjhaṅgo nuppajjati, uppanno ca upekkhāsambojjhaṅgo nirujjhati.

Yoniso ca kho, bhikkhave, manasikaroto anuppanno ceva kāmacchando nuppajjati, uppanno ca kāmacchando pahīyati; anuppanno ceva byāpādo nuppajjati, uppanno ca byāpādo pahīyati; anuppannañceva thinamiddhaṃ nuppajjati, uppannañca thinamiddhaṃ pahīyati; anuppannañceva uddhaccakukkuccaṃ nuppajjati, uppannañca uddhaccakukkuccaṃ pahīyati; anuppannā ceva vicikicchā nuppajjati, uppannā ca vicikicchā pahīyati.

『『Anuppanno ceva satisambojjhaṅgo uppajjati, uppanno ca satisambojjhaṅgo bhāvanāpāripūriṃ gacchati…pe… anuppanno ceva upekkhāsambojjhaṅgo uppajjati, uppanno ca upekkhāsambojjhaṅgo bhāvanāpāripūriṃ gacchatī』』ti. Catutthaṃ.

Aparihāniyasuttaṃ
『『Satta vo, bhikkhave, aparihāniye dhamme desessāmi; taṃ suṇātha. Katame ca, bhikkhave, satta aparihāniyā dhammā? Yadidaṃ – satta bojjhaṅgā. Katame satta? Satisambojjhaṅgo…pe… upekkhāsambojjhaṅgo – ime kho, bhikkhave, satta aparihāniyā dhammā』』ti. Pañcamaṃ.
Taṇhakkhayasuttaṃ
『『Yo, bhikkhave, maggo yā paṭipadā taṇhakkhayāya saṃvattati, taṃ maggaṃ taṃ paṭipadaṃ bhāvetha. Katamo ca, bhikkhave, maggo katamā ca paṭipadā taṇhakkhayāya saṃvattati? Yadidaṃ – satta bojjhaṅgā. Katame satta? Satisambojjhaṅgo…pe… upekkhāsambojjhaṅgo』』ti. Evaṃ vutte āyasmā udāyī bhagavantaṃ etadavoca – 『『kathaṃ bhāvitā nu kho, bhante, satta bojjhaṅgā, kathaṃ bahulīkatā taṇhakkhayāya saṃvattantī』』ti?

『『Idha , udāyi, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ vipulaṃ mahaggataṃ appamāṇaṃ abyāpajjaṃ [abyāpajjhaṃ (sī. syā. pī.)]. Tassa satisambojjhaṅgaṃ bhāvayato vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ vipulaṃ mahaggataṃ appamāṇaṃ abyāpajjaṃ taṇhā pahīyati. Taṇhāya pahānā kammaṃ pahīyati. Kammassa pahānā dukkhaṃ pahīyati…pe… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ vipulaṃ mahaggataṃ appamāṇaṃ abyāpajjaṃ. Tassa upekkhāsambojjhaṅgaṃ bhāvayato vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ vipulaṃ mahaggataṃ appamāṇaṃ abyāpajjaṃ taṇhā pahīyati taṇhāya pahānā kammaṃ pahīyati . Kammassa pahānā dukkhaṃ pahīyati. Iti kho, udāyi, taṇhakkhayā kammakkhayo, kammakkhayā dukkhakkhayo』』ti. Chaṭṭhaṃ.

Taṇhānirodhasuttaṃ
『『Yo , bhikkhave, maggo yā paṭipadā taṇhānirodhāya saṃvattati, taṃ maggaṃ taṃ paṭipadaṃ bhāvetha. Katamo ca, bhikkhave, maggo katamā ca paṭipadā taṇhānirodhāya saṃvattati? Yadidaṃ – satta bojjhaṅgā. Katame satta? Satisambojjhaṅgo…pe… upekkhāsambojjhaṅgo. Kathaṃ bhāvitā, ca bhikkhave, satta bojjhaṅgā kathaṃ bahulīkatā taṇhānirodhāya saṃvattanti?

『『Idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ…pe… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ bhāvitā kho, bhikkhave, satta bojjhaṅgā evaṃ bahulīkatā taṇhānirodhāya saṃvattantī』』ti. Sattamaṃ.

Nibbedhabhāgiyasuttaṃ
"諸比丘,不如理作意時,未生起的欲貪就會生起,已生起的欲貪就會增長廣大;未生起的嗔恚就會生起,已生起的嗔恚就會增長廣大;未生起的昏沉睡眠就會生起,已生起的昏沉睡眠就會增長廣大;未生起的掉舉惡作就會生起,已生起的掉舉惡作就會增長廣大;未生起的疑惑就會生起,已生起的疑惑就會增長廣大;未生起的念覺支就不會生起,已生起的念覺支就會消失……乃至……未生起的舍覺支就不會生起,已生起的舍覺支就會消失。諸比丘,如理作意時,未生起的欲貪就不會生起,已生起的欲貪就會斷除;未生起的嗔恚就不會生起,已生起的嗔恚就會斷除;未生起的昏沉睡眠就不會生起,已生起的昏沉睡眠就會斷除;未生起的掉舉惡作就不會生起,已生起的掉舉惡作就會斷除;未生起的疑惑就不會生起,已生起的疑惑就會斷除。 "未生起的念覺支就會生起,已生起的念覺支就會修習圓滿……乃至……未生起的舍覺支就會生起,已生起的舍覺支就會修習圓滿。"第四。
不退失經
"諸比丘,我將為你們說七不退失法,請聽。諸比丘,什麼是七不退失法?即七覺支。哪七種?念覺支……乃至……舍覺支——諸比丘,這就是七不退失法。"第五。
愛盡經
"諸比丘,能導致愛盡的道路、行道,你們應當修習那道路、那行道。諸比丘,什麼是能導致愛盡的道路、行道?即七覺支。哪七種?念覺支……乃至……舍覺支。"當這麼說時,尊者優陀夷對世尊說:"大德,如何修習、多修七覺支能導致愛盡呢?" "優陀夷,在此,比丘修習念覺支,依止遠離、依止離貪、依止滅、向于舍離,廣大、高尚、無量、無惱。他修習念覺支,依止遠離、依止離貪、依止滅、向于舍離,廣大、高尚、無量、無惱時,愛就被斷除。愛斷除時,業就被斷除。業斷除時,苦就被斷除……乃至……修習舍覺支,依止遠離、依止離貪、依止滅、向于舍離,廣大、高尚、無量、無惱。他修習舍覺支,依止遠離、依止離貪、依止滅、向于舍離,廣大、高尚、無量、無惱時,愛就被斷除。愛斷除時,業就被斷除。業斷除時,苦就被斷除。優陀夷,如是由於愛盡而有業盡,由於業盡而有苦盡。"第六。
愛滅經
"諸比丘,能導致愛滅的道路、行道,你們應當修習那道路、那行道。諸比丘,什麼是能導致愛滅的道路、行道?即七覺支。哪七種?念覺支……乃至……舍覺支。諸比丘,如何修習、多修七覺支能導致愛滅呢? "在此,諸比丘,比丘修習念覺支,依止遠離、依止離貪、依止滅、向于舍離……乃至……修習舍覺支,依止遠離、依止離貪、依止滅、向于舍離。諸比丘,如是修習、多修七覺支能導致愛滅。"第七。
通達分經
『『Nibbedhabhāgiyaṃ vo, bhikkhave, maggaṃ desessāmi; taṃ suṇātha. Katamo ca, bhikkhave, nibbedhabhāgiyo maggo? Yadidaṃ – satta bojjhaṅgā. Katame satta? Satisambojjhaṅgo…pe… upekkhāsambojjhaṅgo』』ti. Evaṃ vutte āyasmā udāyī bhagavantaṃ etadavoca – 『『kathaṃ bhāvitā nu kho, bhante, satta bojjhaṅgā kathaṃ bahulīkatā nibbedhāya saṃvattantī』』ti?

『『Idha, udāyi, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ vipulaṃ mahaggataṃ appamāṇaṃ abyāpajjaṃ. So satisambojjhaṅgaṃ bhāvitena cittena anibbiddhapubbaṃ appadālitapubbaṃ lobhakkhandhaṃ nibbijjhati padāleti ; anibbiddhapubbaṃ appadālitapubbaṃ dosakkhandhaṃ nibbijjhati padāleti; anibbiddhapubbaṃ appadālitapubbaṃ mohakkhandhaṃ nibbijjhati padāleti…pe… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ vipulaṃ mahaggataṃ appamāṇaṃ abyāpajjaṃ. So upekkhāsambojjhaṅgaṃ bhāvitena cittena anibbiddhapubbaṃ appadālitapubbaṃ lobhakkhandhaṃ nibbijjhati padāleti; anibbiddhapubbaṃ appadālitapubbaṃ dosakkhandhaṃ nibbijjhati padāleti; anibbiddhapubbaṃ appadālitapubbaṃ mohakkhandhaṃ nibbijjhati padāleti. Evaṃ bhāvitā kho, udāyi, satta bojjhaṅgā evaṃ bahulīkatā nibbedhāya saṃvattantī』』ti. Aṭṭhamaṃ.

Ekadhammasuttaṃ
『『Nāhaṃ , bhikkhave, aññaṃ ekadhammampi samanupassāmi, yo evaṃ bhāvito bahulīkato saṃyojanīyānaṃ dhammānaṃ pahānāya saṃvattati, yathayidaṃ, bhikkhave, satta bojjhaṅgā. Katame satta? Satisambojjhaṅgo…pe… upekkhāsambojjhaṅgo. Kathaṃ bhāvitā ca, bhikkhave, satta bojjhaṅgā kathaṃ bahulīkatā saṃyojanīyānaṃ dhammānaṃ pahānāya saṃvattanti?

『『Idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ…pe… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ bhāvitā kho, bhikkhave, satta bojjhaṅgā evaṃ bahulīkatā saṃyojanīyānaṃ dhammānaṃ pahānāya saṃvattanti.

『『Katame ca, bhikkhave, saṃyojanīyā dhammā? Cakkhu, bhikkhave, saṃyojanīyo dhammo. Etthete uppajjanti saṃyojanavinibandhā ajjhosānā…pe… jivhā saṃyojanīyā dhammā. Etthete uppajjanti saṃyojanavinibandhā ajjhosānā…pe… mano saṃyojanīyo dhammo. Etthete uppajjanti saṃyojanavinibandhā ajjhosānā. Ime vuccanti, bhikkhave, saṃyojanīyā dhammā』』ti. Navamaṃ.

Udāyisuttaṃ
"諸比丘,我將為你們說通達分道,請聽。諸比丘,什麼是通達分道?即七覺支。哪七種?念覺支……乃至……舍覺支。"當這麼說時,尊者優陀夷對世尊說:"大德,如何修習、多修七覺支能導致通達呢?" "優陀夷,在此,比丘修習念覺支,依止遠離、依止離貪、依止滅、向于舍離,廣大、高尚、無量、無惱。他以修習念覺支的心,洞穿、破壞從未被洞穿、破壞過的貪蘊;洞穿、破壞從未被洞穿、破壞過的嗔蘊;洞穿、破壞從未被洞穿、破壞過的癡蘊……乃至……修習舍覺支,依止遠離、依止離貪、依止滅、向于舍離,廣大、高尚、無量、無惱。他以修習舍覺支的心,洞穿、破壞從未被洞穿、破壞過的貪蘊;洞穿、破壞從未被洞穿、破壞過的嗔蘊;洞穿、破壞從未被洞穿、破壞過的癡蘊。優陀夷,如是修習、多修七覺支能導致通達。"第八。
一法經
"諸比丘,我不見有任何其他一法,修習、多修能導致斷除結縛法,如這七覺支。哪七種?念覺支……乃至……舍覺支。諸比丘,如何修習、多修七覺支能導致斷除結縛法呢? "在此,諸比丘,比丘修習念覺支,依止遠離……乃至……修習舍覺支,依止遠離、依止離貪、依止滅、向于舍離。諸比丘,如是修習、多修七覺支能導致斷除結縛法。 "諸比丘,什麼是結縛法?諸比丘,眼是結縛法。在此生起結縛、繫縛、執著……乃至……舌是結縛法。在此生起結縛、繫縛、執著……乃至……意是結縛法。在此生起結縛、繫縛、執著。諸比丘,這些稱為結縛法。"第九。
優陀夷經
Ekaṃ samayaṃ bhagavā sumbhesu viharati setakaṃ nāma sumbhānaṃ nigamo. Atha kho āyasmā udāyī yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho āyasmā udāyī bhagavantaṃ etadavoca –

『『Acchariyaṃ, bhante, abbhutaṃ, bhante! Yāva bahukatañca me, bhante, bhagavati pemañca gāravo ca hirī ca ottappañca. Ahañhi, bhante, pubbe agārikabhūto samāno abahukato ahosiṃ dhammena [dhamme (?)] abahukato saṅghena. So khvāhaṃ bhagavati pemañca gāravañca hiriñca ottappañca sampassamāno agārasmā anagāriyaṃ pabbajito. Tassa me bhagavā dhammaṃ desesi – 『iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā…pe… iti saññā… iti saṅkhārā… iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo』ti.

『『So khvāhaṃ, bhante, suññāgāragato imesaṃ pañcupādānakkhandhānaṃ ukkujjāvakujjaṃ samparivattento 『idaṃ dukkha』nti yathābhūtaṃ abbhaññāsiṃ, 『ayaṃ dukkhasamudayo』ti yathābhūtaṃ abbhaññāsiṃ, 『ayaṃ dukkhanirodho』ti yathābhūtaṃ abbhaññāsiṃ, 『ayaṃ dukkhanirodhagāminī paṭipadā』ti yathābhūtaṃ abbhaññāsiṃ. Dhammo ca me, bhante, abhisamito, maggo ca me paṭiladdho; yo me bhāvito bahulīkato tathā tathā viharantaṃ tathattāya upanessati yathāhaṃ – 『khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā』ti pajānissāmi.

『『Satisambojjhaṅgo me, bhante, paṭiladdho, yo me bhāvito bahulīkato tathā tathā viharantaṃ tathattāya upanessati yathāhaṃ – 『khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā』ti pajānissāmi…pe… upekkhāsambojjhaṅgo me, bhante, paṭiladdho, yo me bhāvito bahulīkato tathā tathā viharantaṃ tathattāya upanessati yathāhaṃ – 『khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā』ti pajānissāmi. Ayaṃ kho me, bhante, maggo paṭiladdho, yo me bhāvito bahulīkato tathā tathā viharantaṃ tathattāya upanessati yathāhaṃ – 『khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā』ti pajānissāmī』』ti.

『『Sādhu sādhu, udāyi! Eso hi te, udāyi, maggo paṭiladdho, yo te bhāvito bahulīkato tathā tathā viharantaṃ tathattāya upanessati yathā tvaṃ – 『khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā』ti pajānissasī』』ti. Dasamaṃ.

Udāyivaggo tatiyo.

Tassuddānaṃ –

Bodhāya desanā ṭhānā, ayoniso cāparihānī;

Khayo nirodho nibbedho, ekadhammo udāyināti.

Nīvaraṇavaggo
Paṭhamakusalasuttaṃ
『『Ye keci, bhikkhave, dhammā kusalā kusalabhāgiyā kusalapakkhikā, sabbe te appamādamūlakā appamādasamosaraṇā; appamādo tesaṃ dhammānaṃ aggamakkhāyati. Appamattassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ – satta bojjhaṅge bhāvessati, satta bojjhaṅge bahulīkarissati.

『『Kathañca, bhikkhave, bhikkhu appamatto satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkaroti ? Idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ…pe… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ kho, bhikkhave, bhikkhu appamatto satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkarotī』』ti. Paṭhamaṃ.

Dutiyakusalasuttaṃ
『『Ye keci, bhikkhave, dhammā kusalā kusalabhāgiyā kusalapakkhikā, sabbe te yonisomanasikāramūlakā yonisomanasikārasamosaraṇā; yonisomanasikāro tesaṃ dhammānaṃ aggamakkhāyati. Yonisomanasikārasampannassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ – satta bojjhaṅge bhāvessati, satta bojjhaṅge bahulīkarissati.

『『Kathañca, bhikkhave, bhikkhu yonisomanasikārasampanno satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkaroti? Idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ…pe… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ kho, bhikkhave , bhikkhu yonisomanasikārasampanno satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkarotī』』ti. Dutiyaṃ.

Upakkilesasuttaṃ
一時,世尊住在蘇摩人中名為白的蘇摩人的城鎮。那時,尊者優陀夷來到世尊處……坐在一旁后,尊者優陀夷對世尊說: "大德,真是稀有!大德,真是未曾有!大德,我對世尊有多麼大的愛、恭敬、慚愧和畏懼。大德,我以前作在家人時,不重視法,不重視僧團。我看到對世尊的愛、恭敬、慚愧和畏懼,就從在家出家成為無家者。世尊為我說法:'這是色,這是色的生起,這是色的滅沒;這是受……這是想……這是行……這是識,這是識的生起,這是識的滅沒'。 "大德,我獨處空閑,反覆思維這五取蘊,如實了知'這是苦',如實了知'這是苦集',如實了知'這是苦滅',如實了知'這是趣向苦滅之道'。大德,我已證悟法,已獲得道,修習多修后,將引導我達到那種狀態,我將了知:'生已盡,梵行已立,所作已辦,不受後有'。 "大德,我已獲得念覺支,修習多修后,將引導我達到那種狀態,我將了知:'生已盡,梵行已立,所作已辦,不受後有'……乃至……大德,我已獲得舍覺支,修習多修后,將引導我達到那種狀態,我將了知:'生已盡,梵行已立,所作已辦,不受後有'。大德,這就是我已獲得的道,修習多修后,將引導我達到那種狀態,我將了知:'生已盡,梵行已立,所作已辦,不受後有'。" "善哉!善哉!優陀夷!這確實是你已獲得的道,修習多修后,將引導你達到那種狀態,你將了知:'生已盡,梵行已立,所作已辦,不受後有'。"第十。第三優陀夷品其攝頌: 覺悟、說示、因緣、不如理和不退失、愛盡、愛滅、通達、一法和優陀夷。
蓋品
第一善經
"諸比丘,任何善法、善分、善類,一切都以不放逸為根本,以不放逸為匯聚;不放逸被稱為這些法中最上。諸比丘,可以預期不放逸的比丘將修習七覺支,多修七覺支。 "諸比丘,不放逸的比丘如何修習七覺支,多修七覺支呢?在此,諸比丘,比丘修習念覺支,依止遠離……乃至……修習舍覺支,依止遠離、依止離貪、依止滅、向于舍離。諸比丘,不放逸的比丘如是修習七覺支,多修七覺支。"第一。
第二善經
"諸比丘,任何善法、善分、善類,一切都以如理作意為根本,以如理作意為匯聚;如理作意被稱為這些法中最上。諸比丘,可以預期具足如理作意的比丘將修習七覺支,多修七覺支。 "諸比丘,具足如理作意的比丘如何修習七覺支,多修七覺支呢?在此,諸比丘,比丘修習念覺支,依止遠離……乃至……修習舍覺支,依止遠離、依止離貪、依止滅、向于舍離。諸比丘,具足如理作意的比丘如是修習七覺支,多修七覺支。"第二。
隨煩惱經
『『Pañcime , bhikkhave, jātarūpassa upakkilesā, yehi upakkilesehi upakkiliṭṭhaṃ jātarūpaṃ na ceva mudu hoti na ca kammaniyaṃ, na ca pabhassaraṃ pabhaṅgu ca, na ca sammā upeti kammāya. Katame pañca? Ayo, bhikkhave, jātarūpassa upakkileso, yena upakkilesena upakkiliṭṭhaṃ jātarūpaṃ na ceva mudu hoti na ca kammaniyaṃ, na ca pabhassaraṃ pabhaṅgu ca, na ca sammā upeti kammāya. Lohaṃ, bhikkhave, jātarūpassa upakkileso, yena upakkilesena upakkiliṭṭhaṃ jātarūpaṃ…pe… tipu, bhikkhave, jātarūpassa upakkileso…pe… sīsaṃ, bhikkhave, jātarūpassa upakkileso…pe… sajjhu, bhikkhave, jātarūpassa upakkileso, yena upakkilesena upakkiliṭṭhaṃ jātarūpaṃ na ceva mudu hoti na ca kammaniyaṃ, na ca pabhassaraṃ pabhaṅgu ca, na ca sammā upeti kammāya. Ime kho, bhikkhave, pañca jātarūpassa upakkilesā, yehi upakkilesehi upakkiliṭṭhaṃ jātarūpaṃ na ceva mudu hoti na ca kammaniyaṃ, na ca pabhassaraṃ pabhaṅgu ca, na ca sammā upeti kammāya.

『『Evameva kho, bhikkhave, pañcime cittassa upakkilesā, yehi upakkilesehi upakkiliṭṭhaṃ cittaṃ na ceva mudu hoti na ca kammaniyaṃ, na ca pabhassaraṃ pabhaṅgu ca, na ca sammā samādhiyati āsavānaṃ khayāya. Katame pañca? Kāmacchando, bhikkhave, cittassa upakkileso, yena upakkilesena upakkiliṭṭhaṃ cittaṃ na ceva mudu hoti na ca kammaniyaṃ, na ca pabhassaraṃ pabhaṅgu ca, na ca sammā samādhiyati āsavānaṃ khayāya…pe… ime kho, bhikkhave, pañca cittassa upekkilesā, yehi upakkilesehi upakkiliṭṭhaṃ cittaṃ na ceva mudu hoti na ca kammaniyaṃ, na ca pabhassaraṃ pabhaṅgu ca, na ca sammā samādhiyati āsavānaṃ khayāyā』』ti. Tatiyaṃ.

Anupakkilesasuttaṃ
『『Sattime , bhikkhave, bojjhaṅgā anāvaraṇā anīvaraṇā cetaso anupakkilesā bhāvitā bahulīkatā vijjāvimuttiphalasacchikiriyāya saṃvattanti . Katame satta? Satisambojjhaṅgo, bhikkhave, anāvaraṇo anīvaraṇo cetaso anupakkileso bhāvito bahulīkato vijjāvimuttiphalasacchikiriyāya saṃvattati…pe… upekkhāsambojjhaṅgo, bhikkhave, anāvaraṇo anīvaraṇo cetaso anupakkileso bhāvito bahulīkato vijjāvimuttiphalasacchikiriyāya saṃvattati. Ime kho, bhikkhave, satta bojjhaṅgā anāvaraṇā anīvaraṇā cetaso anupakkilesā bhāvitā bahulīkatā vijjāvimuttiphalasacchikiriyāya saṃvattantī』』ti. Catutthaṃ.
Ayonisomanasikārasuttaṃ
『『Ayoniso, bhikkhave, manasikaroto anuppanno ceva kāmacchando uppajjati, uppanno ca kāmacchando bhiyyobhāvāya vepullāya saṃvattati; anuppanno ceva byāpādo uppajjati, uppanno ca byāpādo bhiyyobhāvāya vepullāya saṃvattati; anuppannañceva thinamiddhaṃ uppajjati, uppannañca thinamiddhaṃ bhiyyobhāvāya vepullāya saṃvattati; anuppannañceva uddhaccakukkuccaṃ uppajjati, uppannañca uddhaccakukkuccaṃ bhiyyobhāvāya vepullāya saṃvattati; anuppannā ceva vicikicchā uppajjati, uppannā ca vicikicchā bhiyyobhāvāya vepullāya saṃvattatī』』ti. Pañcamaṃ.
Yonisomanasikārasuttaṃ
『『Yoniso ca kho, bhikkhave, manasikaroto anuppanno ceva satisambojjhaṅgo uppajjati, uppanno ca satisambojjhaṅgo bhāvanāpāripūriṃ gacchati…pe… anuppanno ceva upekkhāsambojjhaṅgo uppajjati, uppanno ca upekkhāsambojjhaṅgo bhāvanāpāripūriṃ gacchatī』』ti. Chaṭṭhaṃ.
Buddhisuttaṃ
『『Sattime, bhikkhave, bojjhaṅgā bhāvitā bahulīkatā buddhiyā aparihānāya saṃvattanti. Katame satta? Satisambojjhaṅgo…pe… upekkhāsambojjhaṅgo. Ime kho, bhikkhave, satta bojjhaṅgā bhāvitā bahulīkatā buddhiyā aparihānāya saṃvattantī』』ti. Sattamaṃ.
Āvaraṇanīvaraṇasuttaṃ
"諸比丘,黃金有五種隨煩惱,被這些隨煩惱污染的黃金既不柔軟,也不適于加工,不明亮而易碎,不適合正確使用。哪五種?諸比丘,鐵是黃金的隨煩惱,被這種隨煩惱污染的黃金既不柔軟,也不適于加工,不明亮而易碎,不適合正確使用。諸比丘,銅是黃金的隨煩惱,被這種隨煩惱污染的黃金……乃至……諸比丘,錫是黃金的隨煩惱……乃至……諸比丘,鉛是黃金的隨煩惱……乃至……諸比丘,銀是黃金的隨煩惱,被這種隨煩惱污染的黃金既不柔軟,也不適于加工,不明亮而易碎,不適合正確使用。諸比丘,這就是黃金的五種隨煩惱,被這些隨煩惱污染的黃金既不柔軟,也不適于加工,不明亮而易碎,不適合正確使用。 "同樣地,諸比丘,心有五種隨煩惱,被這些隨煩惱污染的心既不柔軟,也不適于工作,不明亮而易碎,不能正確入定以滅盡諸漏。哪五種?諸比丘,欲貪是心的隨煩惱,被這種隨煩惱污染的心既不柔軟,也不適于工作,不明亮而易碎,不能正確入定以滅盡諸漏……乃至……諸比丘,這就是心的五種隨煩惱,被這些隨煩惱污染的心既不柔軟,也不適于工作,不明亮而易碎,不能正確入定以滅盡諸漏。"第三。
無隨煩惱經
"諸比丘,這七覺支無障礙、無遮蔽,是心的無隨煩惱,修習多修能導致證悟明與解脫之果。哪七種?諸比丘,念覺支無障礙、無遮蔽,是心的無隨煩惱,修習多修能導致證悟明與解脫之果……乃至……諸比丘,舍覺支無障礙、無遮蔽,是心的無隨煩惱,修習多修能導致證悟明與解脫之果。諸比丘,這七覺支無障礙、無遮蔽,是心的無隨煩惱,修習多修能導致證悟明與解脫之果。"第四。
不如理作意經
"諸比丘,不如理作意時,未生起的欲貪就會生起,已生起的欲貪就會增長廣大;未生起的嗔恚就會生起,已生起的嗔恚就會增長廣大;未生起的昏沉睡眠就會生起,已生起的昏沉睡眠就會增長廣大;未生起的掉舉惡作就會生起,已生起的掉舉惡作就會增長廣大;未生起的疑惑就會生起,已生起的疑惑就會增長廣大。"第五。
如理作意經
"諸比丘,如理作意時,未生起的念覺支就會生起,已生起的念覺支就會修習圓滿……乃至……未生起的舍覺支就會生起,已生起的舍覺支就會修習圓滿。"第六。
覺悟經
"諸比丘,這七覺支修習多修能導致覺悟不退失。哪七種?念覺支……乃至……舍覺支。諸比丘,這七覺支修習多修能導致覺悟不退失。"第七。
障礙遮蔽經
『『Pañcime, bhikkhave, āvaraṇā nīvaraṇā cetaso upakkilesā paññāya dubbalīkaraṇā. Katame pañca? Kāmacchando, bhikkhave, āvaraṇo nīvaraṇo cetaso upakkileso paññāya dubbalīkaraṇo. Byāpādo, bhikkhave, āvaraṇo nīvaraṇo cetaso upakkileso paññāya dubbalīkaraṇo. Thinamiddhaṃ, bhikkhave, āvaraṇaṃ nīvaraṇaṃ cetaso upakkilesaṃ paññāya dubbalīkaraṇaṃ. Uddhaccakukkuccaṃ , bhikkhave, āvaraṇaṃ nīvaraṇaṃ cetaso upakkilesaṃ paññāya dubbalīkaraṇaṃ. Vicikicchā, bhikkhave, āvaraṇā nīvaraṇā cetaso upakkilesā paññāya dubbalīkaraṇā. Ime kho, bhikkhave, pañca āvaraṇā nīvaraṇā cetaso upakkilesā paññāya dubbalīkaraṇā.

『『Sattime , bhikkhave, bojjhaṅgā anāvaraṇā anīvaraṇā cetaso anupakkilesā bhāvitā bahulīkatā vijjāvimuttiphalasacchikiriyāya saṃvattanti. Katame satta? Satisambojjhaṅgo, bhikkhave, anāvaraṇo anīvaraṇo cetaso anupakkileso bhāvito bahulīkato vijjāvimuttiphalasacchikiriyāya saṃvattati…pe… upekkhāsambojjhaṅgo, bhikkhave, anāvaraṇo anīvaraṇo cetaso anupakkileso bhāvito bahulīkato vijjāvimuttiphalasacchikiriyāya saṃvattati. Ime kho, bhikkhave, satta bojjhaṅgā anāvaraṇā anīvaraṇā cetaso anupakkilesā bhāvitā bahulīkatā vijjāvimuttiphalasacchikiriyāya saṃvattantīti.

『『Yasmiṃ, bhikkhave, samaye ariyasāvako aṭṭhiṃ katvā manasi katvā sabbaṃ cetaso samannāharitvā ohitasoto dhammaṃ suṇāti, imassa pañca nīvaraṇā tasmiṃ samaye na honti. Satta bojjhaṅgā tasmiṃ samaye bhāvanāpāripūriṃ gacchanti.

『『Katame pañca nīvaraṇā tasmiṃ samaye na honti? Kāmacchandanīvaraṇaṃ tasmiṃ samaye na hoti, byāpādanīvaraṇaṃ tasmiṃ samaye na hoti, thinamiddhanīvaraṇaṃ tasmiṃ samaye na hoti, uddhaccakukkuccanīvaraṇaṃ tasmiṃ samaye na hoti, vicikicchānīvaraṇaṃ tasmiṃ samaye na hoti. Imassa pañca nīvaraṇā tasmiṃ samaye na honti.

『『Katame satta bojjhaṅgā tasmiṃ samaye bhāvanāpāripūriṃ gacchanti ? Satisambojjhaṅgo tasmiṃ samaye bhāvanāpāripūriṃ gacchati…pe… upekkhāsambojjhaṅgo tasmiṃ samaye bhāvanāpāripūriṃ gacchati. Ime satta bojjhaṅgā tasmiṃ samaye bhāvanāpāripūriṃ gacchanti. Yasmiṃ , bhikkhave, samaye ariyasāvako aṭṭhiṃ katvā manasi katvā sabbaṃ cetaso samannāharitvā ohitasoto dhammaṃ suṇāti, imassa pañca nīvaraṇā tasmiṃ samaye na honti. Ime satta bojjhaṅgā tasmiṃ samaye bhāvanāpāripūriṃ gacchantī』』ti. Aṭṭhamaṃ.

Rukkhasuttaṃ
"諸比丘,這五種障礙、遮蔽是心的隨煩惱,使慧力減弱。哪五種?諸比丘,欲貪是障礙、遮蔽,是心的隨煩惱,使慧力減弱。諸比丘,嗔恚是障礙、遮蔽,是心的隨煩惱,使慧力減弱。諸比丘,昏沉睡眠是障礙、遮蔽,是心的隨煩惱,使慧力減弱。諸比丘,掉舉惡作是障礙、遮蔽,是心的隨煩惱,使慧力減弱。諸比丘,疑惑是障礙、遮蔽,是心的隨煩惱,使慧力減弱。諸比丘,這就是五種障礙、遮蔽,是心的隨煩惱,使慧力減弱。 "諸比丘,這七覺支無障礙、無遮蔽,是心的無隨煩惱,修習多修能導致證悟明與解脫之果。哪七種?諸比丘,念覺支無障礙、無遮蔽,是心的無隨煩惱,修習多修能導致證悟明與解脫之果……乃至……諸比丘,舍覺支無障礙、無遮蔽,是心的無隨煩惱,修習多修能導致證悟明與解脫之果。諸比丘,這七覺支無障礙、無遮蔽,是心的無隨煩惱,修習多修能導致證悟明與解脫之果。 "諸比丘,當聖弟子專注、作意、全心專注、傾耳聽法時,此時這五蓋不存在。七覺支此時達到修習圓滿。 "哪五蓋此時不存在?此時欲貪蓋不存在,嗔恚蓋不存在,昏沉睡眠蓋不存在,掉舉惡作蓋不存在,疑惑蓋不存在。這五蓋此時不存在。 "哪七覺支此時達到修習圓滿?此時念覺支達到修習圓滿……乃至……此時舍覺支達到修習圓滿。這七覺支此時達到修習圓滿。諸比丘,當聖弟子專注、作意、全心專注、傾耳聽法時,此時這五蓋不存在。這七覺支此時達到修習圓滿。"第八。
樹經
『『Santi, bhikkhave, mahārukkhā aṇubījā mahākāyā rukkhānaṃ ajjhāruhā, yehi rukkhā ajjhārūḷhā obhaggavibhaggā vipatitā senti. Katame ca te, bhikkhave, mahārukkhā aṇubījā mahākāyā rukkhānaṃ ajjhāruhā, yehi rukkhā ajjhārūḷhā obhaggavibhaggā vipatitā senti [senti. seyyathidaṃ (katthaci)]? Assattho, nigrodho, pilakkho, udumbaro, kacchako, kapitthano – ime kho te, bhikkhave, mahārukkhā aṇubījā mahākāyā rukkhānaṃ ajjhāruhā, yehi rukkhā ajjhārūḷhā obhaggavibhaggā vipatitā senti. Evameva kho, bhikkhave, idhekacco kulaputto yādisake kāme ohāya agārasmā anagāriyaṃ pabbajito hoti, so tādisakehi kāmehi tato vā pāpiṭṭhatarehi obhaggavibhaggo vipatito seti.

『『Pañcime, bhikkhave, āvaraṇā nīvaraṇā cetaso ajjhāruhā paññāya dubbalīkaraṇā. Katame pañca? Kāmacchando, bhikkhave, āvaraṇo nīvaraṇo cetaso ajjhāruho paññāya dubbalīkaraṇo. Byāpādo, bhikkhave, āvaraṇo nīvaraṇo cetaso ajjhāruho paññāya dubbalīkaraṇo. Thinamiddhaṃ, bhikkhave, āvaraṇaṃ nīvaraṇaṃ cetaso ajjhāruhaṃ paññāya dubbalīkaraṇaṃ. Uddhaccakukkuccaṃ, bhikkhave, āvaraṇaṃ nīvaraṇaṃ cetaso ajjhāruhaṃ paññāya dubbalīkaraṇaṃ. Vicikicchā, bhikkhave, āvaraṇā nīvaraṇā cetaso ajjhāruhā paññāya dubbalīkaraṇā. Ime kho, bhikkhave , pañca āvaraṇā nīvaraṇā cetaso ajjhāruhā paññāya dubbalīkaraṇā.

『『Sattime , bhikkhave, bojjhaṅgā anāvaraṇā anīvaraṇā cetaso anajjhāruhā bhāvitā bahulīkatā vijjāvimuttiphalasacchikiriyāya saṃvattanti. Katame satta? Satisambojjhaṅgo, bhikkhave, anāvaraṇo anīvaraṇo cetaso anajjhāruho bhāvito bahulīkato vijjāvimuttiphalasacchikiriyāya saṃvattati…pe… upekkhāsambojjhaṅgo, bhikkhave, anāvaraṇo anīvaraṇo cetaso anajjhāruho bhāvito bahulīkato vijjāvimuttiphalasacchikiriyāya saṃvattati. Ime kho, bhikkhave, satta bojjhaṅgā anāvaraṇā anīvaraṇā cetaso anajjhāruhā bhāvitā bahulīkatā vijjāvimuttiphalasacchikiriyāya saṃvattantī』』ti. Navamaṃ.

Nīvaraṇasuttaṃ
『『Pañcime, bhikkhave, nīvaraṇā andhakaraṇā acakkhukaraṇā aññāṇakaraṇā paññānirodhikā vighātapakkhiyā anibbānasaṃvattanikā. Katame pañca? Kāmacchandanīvaraṇaṃ, bhikkhave, andhakaraṇaṃ acakkhukaraṇaṃ aññāṇakaraṇaṃ paññānirodhikaṃ vighātapakkhiyaṃ anibbānasaṃvattanikaṃ . Byāpādanīvaraṇaṃ, bhikkhave…pe… thinamiddhanīvaraṇaṃ, bhikkhave… uddhaccakukkuccanīvaraṇaṃ, bhikkhave… vicikicchānīvaraṇaṃ, bhikkhave, andhakaraṇaṃ acakkhukaraṇaṃ aññāṇakaraṇaṃ paññānirodhikaṃ vighātapakkhiyaṃ anibbānasaṃvattanikaṃ. Ime kho, bhikkhave, pañca nīvaraṇā andhakaraṇā acakkhukaraṇā aññāṇakaraṇā paññānirodhikā vighātapakkhiyā anibbānasaṃvattanikā.

『『Sattime, bhikkhave, bojjhaṅgā cakkhukaraṇā ñāṇakaraṇā paññābuddhiyā avighātapakkhiyā nibbānasaṃvattanikā. Katame satta? Satisambojjhaṅgo, bhikkhave, cakkhukaraṇo ñāṇakaraṇo paññābuddhiyo avighātapakkhiyo nibbānasaṃvattaniko…pe… upekkhāsambojjhaṅgo, bhikkhave, cakkhukaraṇo ñāṇakaraṇo paññābuddhiyo avighātapakkhiyo nibbānasaṃvattaniko. Ime kho, bhikkhave , satta bojjhaṅgā cakkhukaraṇā ñāṇakaraṇā paññābuddhiyā avighātapakkhiyā nibbānasaṃvattanikā』』ti. Dasamaṃ.

Nīvaraṇavaggo catuttho.

Tassuddānaṃ –

Dve kusalā kilesā ca, dve yoniso ca buddhi ca;

Āvaraṇā nīvaraṇā rukkhaṃ, nīvaraṇañca te dasāti.

Cakkavattivaggo
Vidhāsuttaṃ
"諸比丘,有些大樹種子很小卻身軀巨大,攀附在其他樹上,被它們攀附的樹就會折斷、破碎、倒下。諸比丘,哪些是這種種子很小卻身軀巨大,攀附在其他樹上,被它們攀附的樹就會折斷、破碎、倒下的大樹呢?菩提樹、尼拘律樹、波羅蜜樹、烏暴婆樹、迦遮樹、劫比他樹——諸比丘,這些就是種子很小卻身軀巨大,攀附在其他樹上,被它們攀附的樹就會折斷、破碎、倒下的大樹。同樣地,諸比丘,在此有些族姓子捨棄了某種欲樂而從在家出家成為無家者,他卻被同樣的欲樂或更糟糕的欲樂折斷、破碎、倒下。 "諸比丘,這五種障礙、遮蔽攀附在心上,使慧力減弱。哪五種?諸比丘,欲貪是障礙、遮蔽,攀附在心上,使慧力減弱。諸比丘,嗔恚是障礙、遮蔽,攀附在心上,使慧力減弱。諸比丘,昏沉睡眠是障礙、遮蔽,攀附在心上,使慧力減弱。諸比丘,掉舉惡作是障礙、遮蔽,攀附在心上,使慧力減弱。諸比丘,疑惑是障礙、遮蔽,攀附在心上,使慧力減弱。諸比丘,這就是五種障礙、遮蔽,攀附在心上,使慧力減弱。 "諸比丘,這七覺支無障礙、無遮蔽,不攀附在心上,修習多修能導致證悟明與解脫之果。哪七種?諸比丘,念覺支無障礙、無遮蔽,不攀附在心上,修習多修能導致證悟明與解脫之果……乃至……諸比丘,舍覺支無障礙、無遮蔽,不攀附在心上,修習多修能導致證悟明與解脫之果。諸比丘,這七覺支無障礙、無遮蔽,不攀附在心上,修習多修能導致證悟明與解脫之果。"第九。
蓋經
"諸比丘,這五蓋使人盲目、無眼、無知,止息智慧,屬於煩惱分,不導向涅槃。哪五種?諸比丘,欲貪蓋使人盲目、無眼、無知,止息智慧,屬於煩惱分,不導向涅槃。諸比丘,嗔恚蓋……乃至……諸比丘,昏沉睡眠蓋……諸比丘,掉舉惡作蓋……諸比丘,疑惑蓋使人盲目、無眼、無知,止息智慧,屬於煩惱分,不導向涅槃。諸比丘,這五蓋使人盲目、無眼、無知,止息智慧,屬於煩惱分,不導向涅槃。 "諸比丘,這七覺支生眼、生智,增長智慧,不屬於煩惱分,導向涅槃。哪七種?諸比丘,念覺支生眼、生智,增長智慧,不屬於煩惱分,導向涅槃……乃至……諸比丘,舍覺支生眼、生智,增長智慧,不屬於煩惱分,導向涅槃。諸比丘,這七覺支生眼、生智,增長智慧,不屬於煩惱分,導向涅槃。"第十。第四蓋品其攝頌: 兩個善、隨煩惱、兩個如理作意、覺悟、障礙遮蔽、樹和蓋,這十經。
轉輪王品
分別經
Sāvatthinidānaṃ . 『『Ye hi keci, bhikkhave, atītamaddhānaṃ samaṇā vā brāhmaṇā vā tisso vidhā pajahiṃsu, sabbe te sattannaṃ bojjhaṅgānaṃ bhāvitattā bahulīkatattā. Ye hi keci, bhikkhave, anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā tisso vidhā pajahissanti, sabbe te sattannaṃ bojjhaṅgānaṃ bhāvitattā bahulīkatattā. Ye hi keci, bhikkhave, etarahi samaṇā vā brāhmaṇā vā tisso vidhā pajahanti, sabbe te sattannaṃ bojjhaṅgānaṃ bhāvitattā bahulīkatattā. Katamesaṃ sattannaṃ bojjhaṅgānaṃ? Satisambojjhaṅgassa…pe… upekkhāsambojjhaṅgassa. Ye hi keci, bhikkhave, atītamaddhānaṃ samaṇā vā brāhmaṇā vā tisso vidhā pajahiṃsu…pe… pajahissanti…pe… pajahanti, sabbe te imesaṃyeva sattannaṃ bojjhaṅgānaṃ bhāvitattā bahulīkatattā』』ti. Paṭhamaṃ.
Cakkavattisuttaṃ
『『Rañño , bhikkhave, cakkavattissa pātubhāvā sattannaṃ ratanānaṃ pātubhāvo hoti. Katamesaṃ sattannaṃ? Cakkaratanassa pātubhāvo hoti, hatthiratanassa pātubhāvo hoti, assaratanassa pātubhāvo hoti, maṇiratanassa pātubhāvo hoti, itthiratanassa pātubhāvo hoti, gahapatiratanassa pātubhāvo hoti, pariṇāyakaratanassa pātubhāvo hoti . Rañño, bhikkhave, cakkavattissa pātubhāvā imesaṃ sattannaṃ ratanānaṃ pātubhāvo hoti.

『『Tathāgatassa, bhikkhave, pātubhāvā arahato sammāsambuddhassa sattannaṃ bojjhaṅgaratanānaṃ pātubhāvo hoti. Katamesaṃ sattannaṃ? Satisambojjhaṅgassa ratanassa pātubhāvo hoti…pe… upekkhāsambojjhaṅgassa ratanassa pātubhāvo hoti. Tathāgatassa, bhikkhave, pātubhāvā arahato sammāsambuddhassa imesaṃ sattannaṃ bojjhaṅgaratanānaṃ pātubhāvo hotī』』ti. Dutiyaṃ.

Mārasuttaṃ
『『Mārasenappamaddanaṃ vo, bhikkhave, maggaṃ desessāmi; taṃ suṇātha. Katamo ca, bhikkhave, mārasenappamaddano maggo? Yadidaṃ – satta bojjhaṅgā. Katame satta? Satisambojjhaṅgo…pe… upekkhāsambojjhaṅgo – ayaṃ kho, bhikkhave, mārasenappamaddano maggo』』ti. Tatiyaṃ.
Duppaññasuttaṃ
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – 『『『duppañño eḷamūgo, duppañño eḷamūgo』ti , bhante, vuccati. Kittāvatā nu kho, bhante, 『duppañño eḷamūgo』ti vuccatī』』ti? 『『Sattannaṃ kho, bhikkhu, bojjhaṅgānaṃ abhāvitattā abahulīkatattā 『duppañño eḷamūgo』ti vuccati. Katamesaṃ sattannaṃ? Satisambojjhaṅgassa…pe… upekkhāsambojjhaṅgassa – imesaṃ kho, bhikkhu , sattannaṃ bojjhaṅgānaṃ abhāvitattā abahulīkatattā 『duppañño eḷamūgo』ti vuccatī』』ti. Catutthaṃ.
Paññavantasuttaṃ
『『『Paññavā aneḷamūgo, paññavā aneḷamūgo』ti, bhante, vuccati. Kittāvatā nu kho, bhante, 『paññavā aneḷamūgo』ti vuccatī』』ti? 『『Sattannaṃ kho, bhikkhu, bojjhaṅgānaṃ bhāvitattā bahulīkatattā 『paññavā aneḷamūgo』ti vuccati. Katamesaṃ sattannaṃ? Satisambojjhaṅgassa…pe… upekkhāsambojjhaṅgassa – imesaṃ kho, bhikkhu, sattannaṃ bojjhaṅgānaṃ bhāvitattā bahulīkatattā 『paññavā aneḷamūgo』ti vuccatī』』ti. Pañcamaṃ.
Daliddasuttaṃ
『『『Daliddo, daliddo』ti, bhante, vuccati. Kittāvatā nu kho, bhante, 『daliddo』ti vuccatī』』ti? 『『Sattannaṃ kho, bhikkhu, bojjhaṅgānaṃ abhāvitattā abahulīkatattā 『daliddo』ti vuccati. Katamesaṃ sattannaṃ? Satisambojjhaṅgassa…pe… upekkhāsambojjhaṅgassa – imesaṃ kho, bhikkhu, sattannaṃ bojjhaṅgānaṃ abhāvitattā abahulīkatattā 『daliddo』ti vuccatī』』ti. Chaṭṭhaṃ.
Adaliddasuttaṃ
『『『Adaliddo , adaliddo』ti, bhante, vuccati. Kittāvatā nu kho, bhante, 『adaliddo』ti vuccatī』』ti? 『『Sattannaṃ kho, bhikkhu, bojjhaṅgānaṃ bhāvitattā bahulīkatattā 『adaliddo』ti vuccati. Katamesaṃ sattannaṃ? Satisambojjhaṅgassa …pe… upekkhāsambojjhaṅgassa – imesaṃ kho, bhikkhu, sattannaṃ bojjhaṅgānaṃ bhāvitattā bahulīkatattā 『adaliddo』ti vuccatī』』ti. Sattamaṃ.
Ādiccasuttaṃ
舍衛城因緣。"諸比丘,過去時任何沙門或婆羅門斷除了三種分別,他們全都是因為修習、多修七覺支。諸比丘,未來時任何沙門或婆羅門將斷除三種分別,他們全都是因為修習、多修七覺支。諸比丘,現在任何沙門或婆羅門斷除三種分別,他們全都是因為修習、多修七覺支。哪七種覺支?念覺支……乃至……舍覺支。諸比丘,過去時任何沙門或婆羅門斷除了……乃至……將斷除……乃至……斷除三種分別,他們全都是因為修習、多修這七覺支。"第一。
轉輪王經
"諸比丘,轉輪王出現時,七寶也會出現。哪七種?輪寶出現,象寶出現,馬寶出現,摩尼寶出現,女寶出現,居士寶出現,主兵臣寶出現。諸比丘,轉輪王出現時,這七寶會出現。 "諸比丘,如來、阿羅漢、正等正覺者出現時,七覺支寶會出現。哪七種?念覺支寶出現……乃至……舍覺支寶出現。諸比丘,如來、阿羅漢、正等正覺者出現時,這七覺支寶會出現。"第二。
魔羅經
"諸比丘,我將為你們說能摧毀魔軍的道路,請聽。諸比丘,什麼是能摧毀魔軍的道路?即七覺支。哪七種?念覺支……乃至……舍覺支——諸比丘,這就是能摧毀魔軍的道路。"第三。
愚鈍經
那時,有一位比丘來到世尊處……坐在一旁后,那位比丘對世尊說:"大德,'愚鈍、啞巴,愚鈍、啞巴'這樣說。大德,怎樣才稱為'愚鈍、啞巴'呢?""比丘,因為沒有修習、多修七覺支,所以稱為'愚鈍、啞巴'。哪七種?念覺支……乃至……舍覺支——比丘,因為沒有修習、多修這七覺支,所以稱為'愚鈍、啞巴'。"第四。
有慧經
"'有慧、不啞,有慧、不啞'這樣說。大德,怎樣才稱為'有慧、不啞'呢?""比丘,因為修習、多修七覺支,所以稱為'有慧、不啞'。哪七種?念覺支……乃至……舍覺支——比丘,因為修習、多修這七覺支,所以稱為'有慧、不啞'。"第五。
貧窮經
"'貧窮、貧窮'這樣說。大德,怎樣才稱為'貧窮'呢?""比丘,因為沒有修習、多修七覺支,所以稱為'貧窮'。哪七種?念覺支……乃至……舍覺支——比丘,因為沒有修習、多修這七覺支,所以稱為'貧窮'。"第六。
不貧窮經
"'不貧窮、不貧窮'這樣說。大德,怎樣才稱為'不貧窮'呢?""比丘,因為修習、多修七覺支,所以稱為'不貧窮'。哪七種?念覺支……乃至……舍覺支——比丘,因為修習、多修這七覺支,所以稱為'不貧窮'。"第七。
太陽經
『『Ādiccassa , bhikkhave, udayato etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ, yadidaṃ – aruṇuggaṃ. Evameva kho, bhikkhave, bhikkhuno sattannaṃ bojjhaṅgānaṃ uppādāya etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ, yadidaṃ – kalyāṇamittatā. Kalyāṇamittassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ – satta bojjhaṅge bhāvessati, satta bojjhaṅge bahulīkarissati. Kathañca, bhikkhave, bhikkhu kalyāṇamitto satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkaroti? Idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ…pe… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ kho, bhikkhave, bhikkhu kalyāṇamitto satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkarotī』』ti. Aṭṭhamaṃ.
Ajjhattikaṅgasuttaṃ
『『Ajjhattikaṃ, bhikkhave, aṅganti karitvā nāññaṃ ekaṅgampi samanupassāmi sattannaṃ bojjhaṅgānaṃ uppādāya, yathayidaṃ – bhikkhave, yonisomanasikāro. Yonisomanasikārasampannassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ – satta bojjhaṅge bhāvessati, satta bojjhaṅge bahulīkarissati. Kathañca, bhikkhave, bhikkhu yonisomanasikārasampanno satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkaroti? Idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ…pe… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ kho, bhikkhave, bhikkhu yonisomanasikārasampanno satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkarotī』』ti. Navamaṃ.
Bāhiraṅgasuttaṃ
『『Bāhiraṃ , bhikkhave, aṅganti karitvā nāññaṃ ekaṅgampi samanupassāmi sattannaṃ bojjhaṅgānaṃ uppādāya, yathayidaṃ – bhikkhave, kalyāṇamittatā. Kalyāṇamittassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ – satta bojjhaṅge bhāvessati, satta bojjhaṅge bahulīkarissati. Kathañca, bhikkhave, bhikkhu kalyāṇamitto satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkaroti? Idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ…pe… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ kho, bhikkhave, bhikkhu kalyāṇamitto satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkarotī』』ti. Dasamaṃ.

Cakkavattivaggo pañcamo.

Tassuddānaṃ –

Vidhā cakkavatti māro, duppañño paññavena ca;

Daliddo adaliddo ca, ādiccaṅgena te dasāti.

Sākacchavaggo
Āhārasuttaṃ
"諸比丘,太陽升起時,這是前兆,這是先兆,即黎明。同樣地,諸比丘,對於比丘生起七覺支,這是前兆,這是先兆,即善友。諸比丘,可以預期有善友的比丘將修習七覺支,多修七覺支。諸比丘,有善友的比丘如何修習七覺支,多修七覺支呢?在此,諸比丘,比丘修習念覺支,依止遠離……乃至……修習舍覺支,依止遠離、依止離貪、依止滅、向于舍離。諸比丘,有善友的比丘如是修習七覺支,多修七覺支。"第八。
內支分經
"諸比丘,就內在支分而言,我不見有任何其他一支分能如此導致七覺支的生起,如這個,諸比丘,如理作意。諸比丘,可以預期具足如理作意的比丘將修習七覺支,多修七覺支。諸比丘,具足如理作意的比丘如何修習七覺支,多修七覺支呢?在此,諸比丘,比丘修習念覺支,依止遠離……乃至……修習舍覺支,依止遠離、依止離貪、依止滅、向于舍離。諸比丘,具足如理作意的比丘如是修習七覺支,多修七覺支。"第九。
外支分經
"諸比丘,就外在支分而言,我不見有任何其他一支分能如此導致七覺支的生起,如這個,諸比丘,善友。諸比丘,可以預期有善友的比丘將修習七覺支,多修七覺支。諸比丘,有善友的比丘如何修習七覺支,多修七覺支呢?在此,諸比丘,比丘修習念覺支,依止遠離……乃至……修習舍覺支,依止遠離、依止離貪、依止滅、向于舍離。諸比丘,有善友的比丘如是修習七覺支,多修七覺支。"第十。第五轉輪王品其攝頌: 分別、轉輪王、魔羅、愚鈍和有慧、貧窮和不貧窮、太陽和支分,這十經。
論說品
食經
Sāvatthinidānaṃ . 『『Pañcannañca, bhikkhave, nīvaraṇānaṃ sattannañca bojjhaṅgānaṃ āhārañca anāhārañca desessāmi; taṃ suṇātha. Ko ca, bhikkhave, āhāro anuppannassa vā kāmacchandassa uppādāya, uppannassa vā kāmacchandassa bhiyyobhāvāya vepullāya? Atthi, bhikkhave , subhanimittaṃ. Tattha ayonisomanasikārabahulīkāro – ayamāhāro anuppannassa vā kāmacchandassa uppādāya, uppannassa vā kāmacchandassa bhiyyobhāvāya vepullāya.

『『Ko ca, bhikkhave, āhāro anuppannassa vā byāpādassa uppādāya, uppannassa vā byāpādassa bhiyyobhāvāya vepullāya? Atthi, bhikkhave, paṭighanimittaṃ . Tattha ayonisomanasikārabahulīkāro – ayamāhāro anuppannassa vā byāpādassa uppādāya, uppannassa vā byāpādassa bhiyyobhāvāya vepullāya.

『『Ko ca, bhikkhave, āhāro anuppannassa vā thinamiddhassa uppādāya, uppannassa vā thinamiddhassa bhiyyobhāvāya vepullāya? Atthi, bhikkhave, arati tandi vijambhitā bhattasammado cetaso ca līnattaṃ. Tattha ayonisomanasikārabahulīkāro – ayamāhāro anuppannassa vā thinamiddhassa uppādāya, uppannassa vā thinamiddhassa bhiyyobhāvāya vepullāya.

『『Ko ca, bhikkhave, āhāro anuppannassa vā uddhaccakukkuccassa uppādāya, uppannassa vā uddhaccakukkuccassa bhiyyobhāvāya vepullāya? Atthi, bhikkhave, cetaso avūpasamo. Tattha ayonisomanasikārabahulīkāro – ayamāhāro anuppannassa vā uddhaccakukkuccassa uppādāya, uppannassa vā uddhaccakukkuccassa bhiyyobhāvāya vepullāya.

『『Ko ca, bhikkhave, āhāro anuppannāya vā vicikicchāya uppādāya, uppannāya vā vicikicchāya bhiyyobhāvāya vepullāya? Atthi, bhikkhave, vicikicchāṭṭhānīyā dhammā. Tattha ayonisomanasikārabahulīkāro – ayamāhāro anuppannāya vā vicikicchāya uppādāya, uppannāya vā vicikicchāya bhiyyobhāvāya vepullāya.

『『Ko ca, bhikkhave, āhāro anuppannassa vā satisambojjhaṅgassa uppādāya, uppannassa vā satisambojjhaṅgassa bhāvanāya pāripūriyā? Atthi, bhikkhave, satisambojjhaṅgaṭṭhānīyā dhammā. Tattha yonisomanasikārabahulīkāro – ayamāhāro anuppannassa vā satisambojjhaṅgassa uppādāya, uppannassa vā satisambojjhaṅgassa bhāvanāya pāripūriyā.

『『Ko ca, bhikkhave, āhāro anuppannassa vā dhammavicayasambojjhaṅgassa uppādāya, uppannassa vā dhammavicayasambojjhaṅgassa bhāvanāya pāripūriyā? Atthi, bhikkhave, kusalākusalā dhammā sāvajjānavajjā dhammā hīnapaṇītā dhammā kaṇhasukkasappaṭibhāgā dhammā. Tattha yonisomanasikārabahulīkāro – ayamāhāro anuppannassa vā dhammavicayasambojjhaṅgassa uppādāya, uppannassa vā dhammavicayasambojjhaṅgassa bhāvanāya pāripūriyā.

『『Ko ca, bhikkhave, āhāro anuppannassa vā vīriyasambojjhaṅgassa uppādāya, uppannassa vā vīriyasambojjhaṅgassa bhāvanāya pāripūriyā? Atthi, bhikkhave, ārambhadhātu nikkamadhātu parakkamadhātu. Tattha yonisomanasikārabahulīkāro – ayamāhāro anuppannassa vā vīriyasambojjhaṅgassa uppādāya, uppannassa vā vīriyasambojjhaṅgassa bhāvanāya pāripūriyā.

『『Ko ca, bhikkhave, āhāro anuppannassa vā pītisambojjhaṅgassa uppādāya, uppannassa vā pītisambojjhaṅgassa bhāvanāya pāripūriyā? Atthi, bhikkhave, pītisambojjhaṅgaṭṭhānīyā dhammā. Tattha yonisomanasikārabahulīkāro – ayamāhāro anuppannassa vā pītisambojjhaṅgassa uppādāya, uppannassa vā pītisambojjhaṅgassa bhāvanāya pāripūriyā.

『『Ko ca, bhikkhave, āhāro anuppannassa vā passaddhisambojjhaṅgassa uppādāya, uppannassa vā passaddhisambojjhaṅgassa bhāvanāya pāripūriyā? Atthi, bhikkhave, kāyappassaddhi cittappassaddhi . Tattha yonisomanasikārabahulīkāro – ayamāhāro anuppannassa vā passaddhisambojjhaṅgassa uppādāya, uppannassa vā passaddhisambojjhaṅgassa bhāvanāya pāripūriyā.

『『Ko ca, bhikkhave, āhāro anuppannassa vā samādhisambojjhaṅgassa uppādāya, uppannassa vā samādhisambojjhaṅgassa bhāvanāya pāripūriyā? Atthi, bhikkhave, samathanimittaṃ abyagganimittaṃ. Tattha yonisomanasikārabahulīkāro – ayamāhāro anuppannassa vā samādhisambojjhaṅgassa uppādāya, uppannassa vā samādhisambojjhaṅgassa bhāvanāya pāripūriyā.

舍衛城因緣。"諸比丘,我將為你們說五蓋和七覺支的食與非食,請聽。 "諸比丘,什麼是未生起的欲貪生起、已生起的欲貪增長廣大的食?諸比丘,有凈相。對此多作不如理作意——這是未生起的欲貪生起、已生起的欲貪增長廣大的食。 "諸比丘,什麼是未生起的嗔恚生起、已生起的嗔恚增長廣大的食?諸比丘,有瞋相。對此多作不如理作意——這是未生起的嗔恚生起、已生起的嗔恚增長廣大的食。 "諸比丘,什麼是未生起的昏沉睡眠生起、已生起的昏沉睡眠增長廣大的食?諸比丘,有不樂、倦怠、懶散、飯後昏沉、心的退縮。對此多作不如理作意——這是未生起的昏沉睡眠生起、已生起的昏沉睡眠增長廣大的食。 "諸比丘,什麼是未生起的掉舉惡作生起、已生起的掉舉惡作增長廣大的食?諸比丘,有心的不寂靜。對此多作不如理作意——這是未生起的掉舉惡作生起、已生起的掉舉惡作增長廣大的食。 "諸比丘,什麼是未生起的疑惑生起、已生起的疑惑增長廣大的食?諸比丘,有引起疑惑的法。對此多作不如理作意——這是未生起的疑惑生起、已生起的疑惑增長廣大的食。 "諸比丘,什麼是未生起的念覺支生起、已生起的念覺支修習圓滿的食?諸比丘,有念覺支所緣的法。對此多作如理作意——這是未生起的念覺支生起、已生起的念覺支修習圓滿的食。 "諸比丘,什麼是未生起的擇法覺支生起、已生起的擇法覺支修習圓滿的食?諸比丘,有善法、不善法,有罪法、無罪法,劣法、勝法,黑白相對的法。對此多作如理作意——這是未生起的擇法覺支生起、已生起的擇法覺支修習圓滿的食。 "諸比丘,什麼是未生起的精進覺支生起、已生起的精進覺支修習圓滿的食?諸比丘,有發起界、出離界、精進界。對此多作如理作意——這是未生起的精進覺支生起、已生起的精進覺支修習圓滿的食。 "諸比丘,什麼是未生起的喜覺支生起、已生起的喜覺支修習圓滿的食?諸比丘,有喜覺支所緣的法。對此多作如理作意——這是未生起的喜覺支生起、已生起的喜覺支修習圓滿的食。 "諸比丘,什麼是未生起的輕安覺支生起、已生起的輕安覺支修習圓滿的食?諸比丘,有身輕安、心輕安。對此多作如理作意——這是未生起的輕安覺支生起、已生起的輕安覺支修習圓滿的食。 "諸比丘,什麼是未生起的定覺支生起、已生起的定覺支修習圓滿的食?諸比丘,有止相、不散亂相。對此多作如理作意——這是未生起的定覺支生起、已生起的定覺支修習圓滿的食。

『『Ko ca, bhikkhave, āhāro anuppannassa vā upekkhāsambojjhaṅgassa uppādāya, uppannassa vā upekkhāsambojjhaṅgassa bhāvanāya pāripūriyā? Atthi, bhikkhave, upekkhāsambojjhaṅgaṭṭhānīyā dhammā. Tattha yonisomanasikārabahulīkāro – ayamāhāro anuppannassa vā upekkhāsambojjhaṅgassa uppādāya, uppannassa vā upekkhāsambojjhaṅgassa bhāvanāya pāripūriyā.

『『Ko ca, bhikkhave, anāhāro anuppannassa vā kāmacchandassa uppādāya, uppannassa vā kāmacchandassa bhiyyobhāvāya vepullāya? Atthi, bhikkhave, asubhanimittaṃ . Tattha yonisomanasikārabahulīkāro – ayamanāhāro anuppannassa vā kāmacchandassa uppādāya, uppannassa vā kāmacchandassa bhiyyobhāvāya vepullāya.

『『Ko ca, bhikkhave, anāhāro anuppannassa vā byāpādassa uppādāya, uppannassa vā byāpādassa bhiyyobhāvāya vepullāya? Atthi, bhikkhave, mettācetovimutti. Tattha yonisomanasikārabahulīkāro – ayamanāhāro anuppannassa vā byāpādassa uppādāya, uppannassa vā byāpādassa bhiyyobhāvāya vepullāya.

『『Ko ca, bhikkhave, anāhāro anuppannassa vā thinamiddhassa uppādāya, uppannassa vā thinamiddhassa bhiyyobhāvāya vepullāya? Atthi, bhikkhave, ārambhadhātu nikkamadhātu parakkamadhātu. Tattha yonisomanasikārabahulīkāro – ayamanāhāro anuppannassa vā thinamiddhassa uppādāya , uppannassa vā thinamiddhassa bhiyyobhāvāya vepullāya.

『『Ko ca, bhikkhave, anāhāro anuppannassa vā uddhaccakukkuccassa uppādāya, uppannassa vā uddhaccakukkuccassa bhiyyobhāvāya vepullāya? Atthi, bhikkhave, cetaso vūpasamo. Tattha yonisomanasikārabahulīkāro – ayamanāhāro anuppannassa vā uddhaccakukkuccassa uppādāya, uppannassa vā uddhaccakukkuccassa bhiyyobhāvāya vepullāya.

『『Ko ca, bhikkhave, anāhāro anuppannāya vā vicikicchāya uppādāya, uppannāya vā vicikicchāya bhiyyobhāvāya vepullāya? Atthi, bhikkhave, kusalākusalā dhammā sāvajjānavajjā dhammā hīnapaṇītā dhammā kaṇhasukkasappaṭibhāgā dhammā. Tattha yonisomanasikārabahulīkāro – ayamanāhāro anuppannāya vā vicikicchāya uppādāya, uppannāya vā vicikicchāya bhiyyobhāvāya vepullāya.

『『Ko ca, bhikkhave, anāhāro anuppannassa vā satisambojjhaṅgassa uppādāya, uppannassa vā satisambojjhaṅgassa bhāvanāya pāripūriyā? Atthi, bhikkhave, satisambojjhaṅgaṭṭhānīyā dhammā. Tattha amanasikārabahulīkāro – ayamanāhāro anuppannassa vā satisambojjhaṅgassa uppādāya, uppannassa vā satisambojjhaṅgassa bhāvanāya pāripūriyā.

『『Ko ca, bhikkhave, anāhāro anuppannassa vā dhammavicayasambojjhaṅgassa uppādāya, uppannassa vā dhammavicayasambojjhaṅgassa bhāvanāya pāripūriyā? Atthi, bhikkhave, kusalākusalā dhammā sāvajjānavajjā dhammā hīnapaṇītā dhammā kaṇhasukkasappaṭibhāgā dhammā. Tattha amanasikārabahulīkāro – ayamanāhāro anuppannassa vā dhammavicayasambojjhaṅgassa uppādāya, uppannassa vā dhammavicayasambojjhaṅgassa bhāvanāya pāripūriyā.

『『Ko ca, bhikkhave, anāhāro anuppannassa vā vīriyasambojjhaṅgassa uppādāya, uppannassa vā vīriyasambojjhaṅgassa bhāvanāya pāripūriyā? Atthi, bhikkhave, ārambhadhātu nikkamadhātu parakkamadhātu. Tattha amanasikārabahulīkāro – ayamanāhāro anuppannassa vā vīriyasambojjhaṅgassa uppādāya, uppannassa vā vīriyasambojjhaṅgassa bhāvanāya pāripūriyā.

『『Ko ca, bhikkhave, anāhāro anuppannassa vā pītisambojjhaṅgassa uppādāya, uppannassa vā pītisambojjhaṅgassa bhāvanāya pāripūriyā? Atthi, bhikkhave, pītisambojjhaṅgaṭṭhānīyā dhammā. Tattha amanasikārabahulīkāro – ayamanāhāro anuppannassa vā pītisambojjhaṅgassa uppādāya, uppannassa vā pītisambojjhaṅgassa bhāvanāya pāripūriyā.

『『Ko ca, bhikkhave, anāhāro anuppannassa vā passaddhisambojjhaṅgassa uppādāya, uppannassa vā passaddhisambojjhaṅgassa bhāvanāya pāripūriyā? Atthi, bhikkhave, kāyappassaddhi cittappassaddhi. Tattha amanasikārabahulīkāro – ayamanāhāro anuppannassa vā passaddhisambojjhaṅgassa uppādāya, uppannassa vā passaddhisambojjhaṅgassa bhāvanāya pāripūriyā.

"諸比丘,什麼是未生起的舍覺支生起、已生起的舍覺支修習圓滿的食?諸比丘,有舍覺支所緣的法。對此多作如理作意——這是未生起的舍覺支生起、已生起的舍覺支修習圓滿的食。 "諸比丘,什麼是未生起的欲貪不生起、已生起的欲貪不增長廣大的非食?諸比丘,有不凈相。對此多作如理作意——這是未生起的欲貪不生起、已生起的欲貪不增長廣大的非食。 "諸比丘,什麼是未生起的嗔恚不生起、已生起的嗔恚不增長廣大的非食?諸比丘,有慈心解脫。對此多作如理作意——這是未生起的嗔恚不生起、已生起的嗔恚不增長廣大的非食。 "諸比丘,什麼是未生起的昏沉睡眠不生起、已生起的昏沉睡眠不增長廣大的非食?諸比丘,有發起界、出離界、精進界。對此多作如理作意——這是未生起的昏沉睡眠不生起、已生起的昏沉睡眠不增長廣大的非食。 "諸比丘,什麼是未生起的掉舉惡作不生起、已生起的掉舉惡作不增長廣大的非食?諸比丘,有心的寂靜。對此多作如理作意——這是未生起的掉舉惡作不生起、已生起的掉舉惡作不增長廣大的非食。 "諸比丘,什麼是未生起的疑惑不生起、已生起的疑惑不增長廣大的非食?諸比丘,有善法、不善法,有罪法、無罪法,劣法、勝法,黑白相對的法。對此多作如理作意——這是未生起的疑惑不生起、已生起的疑惑不增長廣大的非食。 "諸比丘,什麼是未生起的念覺支不生起、已生起的念覺支不修習圓滿的非食?諸比丘,有念覺支所緣的法。對此多不作意——這是未生起的念覺支不生起、已生起的念覺支不修習圓滿的非食。 "諸比丘,什麼是未生起的擇法覺支不生起、已生起的擇法覺支不修習圓滿的非食?諸比丘,有善法、不善法,有罪法、無罪法,劣法、勝法,黑白相對的法。對此多不作意——這是未生起的擇法覺支不生起、已生起的擇法覺支不修習圓滿的非食。 "諸比丘,什麼是未生起的精進覺支不生起、已生起的精進覺支不修習圓滿的非食?諸比丘,有發起界、出離界、精進界。對此多不作意——這是未生起的精進覺支不生起、已生起的精進覺支不修習圓滿的非食。 "諸比丘,什麼是未生起的喜覺支不生起、已生起的喜覺支不修習圓滿的非食?諸比丘,有喜覺支所緣的法。對此多不作意——這是未生起的喜覺支不生起、已生起的喜覺支不修習圓滿的非食。 "諸比丘,什麼是未生起的輕安覺支不生起、已生起的輕安覺支不修習圓滿的非食?諸比丘,有身輕安、心輕安。對此多不作意——這是未生起的輕安覺支不生起、已生起的輕安覺支不修習圓滿的非食。

『『Ko ca, bhikkhave, anāhāro anuppannassa vā samādhisambojjhaṅgassa uppādāya, uppannassa vā samādhisambojjhaṅgassa bhāvanāya pāripūriyā? Atthi, bhikkhave, samathanimittaṃ abyagganimittaṃ. Tattha amanasikārabahulīkāro – ayamanāhāro anuppannassa vā samādhisambojjhaṅgassa uppādāya, uppannassa vā samādhisambojjhaṅgassa bhāvanāya pāripūriyā.

『『Ko ca, bhikkhave, anāhāro anuppannassa vā upekkhāsambojjhaṅgassa uppādāya, uppannassa vā upekkhāsambojjhaṅgassa bhāvanāya pāripūriyā? Atthi, bhikkhave, upekkhāsambojjhaṅgaṭṭhānīyā dhammā. Tattha amanasikārabahulīkāro – ayamanāhāro anuppannassa vā upekkhāsambojjhaṅgassa uppādāya , uppannassa vā upekkhāsambojjhaṅgassa bhāvanāya pāripūriyā』』ti. Paṭhamaṃ.

Pariyāyasuttaṃ

"諸比丘,什麼是未生起的定覺支不生起、已生起的定覺支不修習圓滿的非食?諸比丘,有止相、不散亂相。對此多不作意——這是未生起的定覺支不生起、已生起的定覺支不修習圓滿的非食。 "諸比丘,什麼是未生起的舍覺支不生起、已生起的舍覺支不修習圓滿的非食?諸比丘,有舍覺支所緣的法。對此多不作意——這是未生起的舍覺支不生起、已生起的舍覺支不修習圓滿的非食。"第一。 2. 方法經

Atha kho sambahulā bhikkhū pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pavisiṃsu. Atha kho tesaṃ bhikkhūnaṃ etadahosi – 『『atippago kho tāva sāvatthiyaṃ piṇḍāya carituṃ. Yaṃnūna mayaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyyāmā』』ti.

Atha kho te bhikkhū yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkamiṃsu; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho te bhikkhū aññatitthiyā paribbājakā etadavocuṃ –

『『Samaṇo, āvuso, gotamo sāvakānaṃ evaṃ dhammaṃ deseti – 『etha tumhe, bhikkhave, pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe satta bojjhaṅge yathābhūtaṃ bhāvethā』ti. Mayampi kho, āvuso, sāvakānaṃ evaṃ dhammaṃ desema – 『etha tumhe, āvuso, pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe satta bojjhaṅge yathābhūtaṃ bhāvethā』ti. Idha no, āvuso, ko viseso, ko adhippayāso, kiṃ nānākaraṇaṃ samaṇassa vā gotamassa amhākaṃ vā, yadidaṃ – dhammadesanāya vā dhammadesanaṃ, anusāsaniyā vā anusāsani』』nti?

Atha kho te bhikkhū tesaṃ aññatitthiyānaṃ paribbājakānaṃ bhāsitaṃ neva abhinandiṃsu nappaṭikkosiṃsu; anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamiṃsu – 『『bhagavato santike etassa bhāsitassa atthaṃ ājānissāmā』』ti. Atha kho te bhikkhū sāvatthiṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ –

『『Idha mayaṃ, bhante, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pavisimha. Tesaṃ no, bhante, amhākaṃ etadahosi – 『atippago kho tāva sāvatthiyaṃ piṇḍāya carituṃ, yaṃnūna mayaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyyāmā』ti. Atha kho mayaṃ, bhante, yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkamimha; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodimha. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdimha. Ekamantaṃ nisinne kho amhe, bhante, aññatitthiyā paribbājakā etadavocuṃ –

『『Samaṇo, āvuso, gotamo sāvakānaṃ evaṃ dhammaṃ deseti 『etha tumhe, bhikkhave, pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe satta bojjhaṅge yathābhūtaṃ bhāvethā』ti. Mayampi kho, āvuso, sāvakānaṃ evaṃ dhammaṃ desema – 『etha tumhe, āvuso, pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe satta bojjhaṅge yathābhūtaṃ bhāvethā』ti. Idha no, āvuso, ko viseso, ko adhippayāso, kiṃ nānākaraṇaṃ samaṇassa vā gotamassa amhākaṃ vā, yadidaṃ – dhammadesanāya vā dhammadesanaṃ, anusāsaniyā vā anusāsani』』nti?

『『Atha kho mayaṃ, bhante, tesaṃ aññatitthiyānaṃ paribbājakānaṃ bhāsitaṃ neva abhinandimha nappaṭikkosimha, anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamimha – 『bhagavato santike etassa bhāsitassa atthaṃ ājānissāmā』』』ti.

『『Evaṃvādino , bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā – 『atthi panāvuso, pariyāyo, yaṃ pariyāyaṃ āgamma pañca nīvaraṇā dasa honti, satta bojjhaṅgā catuddasā』ti. Evaṃ puṭṭhā, bhikkhave, aññatitthiyā paribbājakā na ceva sampāyissanti, uttariñca vighātaṃ āpajjissanti. Taṃ kissa hetu? Yathā taṃ, bhikkhave, avisayasmiṃ. 『『Nāhaṃ taṃ, bhikkhave, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya, yo imesaṃ pañhānaṃ veyyākaraṇena cittaṃ ārādheyya, aññatra tathāgatena vā tathāgatasāvakena vā ito vā pana sutvā』』.

那時,許多比丘在上午穿好衣服,拿著缽和衣進入舍衛城乞食。然後那些比丘想:"現在進入舍衛城乞食還太早。我們不如去其他外道遊行者的園林。" 於是那些比丘來到其他外道遊行者的園林。到達后,與那些外道遊行者互相問候。寒暄完畢,坐在一旁。坐在一旁的那些比丘,外道遊行者對他們說: "朋友們,沙門喬達摩對弟子們這樣說法:'來吧,比丘們,捨棄五蓋,這些是心的污染,使慧力減弱,如實修習七覺支。'朋友們,我們也對弟子們這樣說法:'來吧,朋友們,捨棄五蓋,這些是心的污染,使慧力減弱,如實修習七覺支。'朋友們,在這裡沙門喬達摩和我們有什麼區別,有什麼特殊,有什麼不同,即在說法或教導方面?" 那時,那些比丘對外道遊行者所說既不歡喜也不反對。不歡喜不反對后,從座起身離開,想:"我們將從世尊處瞭解這番話的含義。" 然後那些比丘在舍衛城乞食,飯後返回,來到世尊處。來到后,禮敬世尊,坐在一旁。坐在一旁的那些比丘對世尊說: "大德,我們今天上午穿好衣服,拿著缽和衣進入舍衛城乞食。大德,我們想:'現在進入舍衛城乞食還太早。我們不如去其他外道遊行者的園林。'大德,於是我們來到其他外道遊行者的園林。到達后,與那些外道遊行者互相問候。寒暄完畢,坐在一旁。大德,坐在一旁的我們,外道遊行者對我們說: "'朋友們,沙門喬達摩對弟子們這樣說法:"來吧,比丘們,捨棄五蓋,這些是心的污染,使慧力減弱,如實修習七覺支。"朋友們,我們也對弟子們這樣說法:"來吧,朋友們,捨棄五蓋,這些是心的污染,使慧力減弱,如實修習七覺支。"朋友們,在這裡沙門喬達摩和我們有什麼區別,有什麼特殊,有什麼不同,即在說法或教導方面?' "大德,然後我們對外道遊行者所說既不歡喜也不反對。不歡喜不反對后,從座起身離開,想:'我們將從世尊處瞭解這番話的含義。'" "諸比丘,對於這樣說的外道遊行者,應該這樣回答:'朋友們,有沒有一種方法,依此方法五蓋成為十,七覺支成為十四?'諸比丘,如此被問,外道遊行者將無法回答,而且會陷入更大的困惑。為什麼?因為這超出了他們的範圍。諸比丘,我不見有誰能以回答這些問題使心滿意,除了如來、如來的弟子,或從這裡聽聞者,在這有天神、魔羅、梵天的世界,有沙門、婆羅門、天神和人的眾生中。

『『Katamo ca, bhikkhave, pariyāyo, yaṃ pariyāyaṃ āgamma pañca nīvaraṇā dasa honti? Yadapi, bhikkhave, ajjhattaṃ kāmacchando tadapi nīvaraṇaṃ, yadapi bahiddhā kāmacchando tadapi nīvaraṇaṃ. 『Kāmacchandanīvaraṇa』nti iti hidaṃ uddesaṃ gacchati. Tadamināpetaṃ pariyāyena dvayaṃ hoti. Yadapi, bhikkhave, ajjhattaṃ byāpādo tadapi nīvaraṇaṃ, yadapi bahiddhā byāpādo tadapi nīvaraṇaṃ. 『Byāpādanīvaraṇa』nti iti hidaṃ uddesaṃ gacchati. Tadamināpetaṃ pariyāyena dvayaṃ hoti. Yadapi, bhikkhave, thinaṃ tadapi nīvaraṇaṃ, yadapi middhaṃ tadapi nīvaraṇaṃ. 『Thinamiddhanīvaraṇa』nti iti hidaṃ uddesaṃ gacchati. Tadamināpetaṃ pariyāyena dvayaṃ hoti. Yadapi, bhikkhave, uddhaccaṃ tadapi nīvaraṇaṃ, yadapi kukkuccaṃ tadapi nīvaraṇaṃ. 『Uddhaccakukkuccanīvaraṇa』nti iti hidaṃ uddesaṃ gacchati. Tadamināpetaṃ pariyāyena dvayaṃ hoti. Yadapi, bhikkhave, ajjhattaṃ dhammesu vicikicchā tadapi nīvaraṇaṃ, yadapi bahiddhā dhammesu vicikicchā tadapi nīvaraṇaṃ. 『Vicikicchānīvaraṇa』nti iti hidaṃ uddesaṃ gacchati. Tadamināpetaṃ pariyāyena dvayaṃ hoti. Ayaṃ kho, bhikkhave, pariyāyo, yaṃ pariyāyaṃ āgamma pañca nīvaraṇā dasa honti.

『『Katamo ca, bhikkhave, pariyāyo, yaṃ pariyāyaṃ āgamma satta bojjhaṅgā catuddasa honti? Yadapi, bhikkhave, ajjhattaṃ dhammesu sati tadapi satisambojjhaṅgo, yadapi bahiddhā dhammesu sati tadapi satisambojjhaṅgo. 『Satisambojjhaṅgo』ti iti hidaṃ uddesaṃ gacchati. Tadamināpetaṃ pariyāyena dvayaṃ hoti.

『『Yadapi , bhikkhave, ajjhattaṃ dhammesu paññāya pavicinati [pavicināti (ka.)] pavicarati parivīmaṃsamāpajjati tadapi dhammavicayasambojjhaṅgo, yadapi bahiddhā dhammesu paññāya pavicinati pavicarati parivīmaṃsamāpajjati tadapi dhammavicayasambojjhaṅgo. 『Dhammavicayasambojjhaṅgo』ti iti hidaṃ uddesaṃ gacchati. Tadamināpetaṃ pariyāyena dvayaṃ hoti.

『『Yadapi, bhikkhave, kāyikaṃ vīriyaṃ tadapi vīriyasambojjhaṅgo, yadapi cetasikaṃ vīriyaṃ tadapi vīriyasambojjhaṅgo. 『Vīriyasambojjhaṅgo』ti iti hidaṃ uddesaṃ gacchati. Tadamināpetaṃ pariyāyena dvayaṃ hoti.

『『Yadapi , bhikkhave, savitakkasavicārā pīti tadapi pītisambojjhaṅgo, yadapi avitakkaavicārā pīti tadapi pītisambojjhaṅgo. 『Pītisambojjhaṅgo』ti iti hidaṃ uddesaṃ gacchati. Tadamināpetaṃ pariyāyena dvayaṃ hoti.

『『Yadapi, bhikkhave, kāyappassaddhi tadapi passaddhisambojjhaṅgo, yadapi cittappassaddhi tadapi passaddhisambojjhaṅgo. 『Passaddhisambojjhaṅgo』ti iti hidaṃ uddesaṃ gacchati. Tadamināpetaṃ pariyāyena dvayaṃ hoti.

『『Yadapi, bhikkhave, savitakko savicāro samādhi tadapi samādhisambojjhaṅgo, yadapi avitakkaavicāro samādhi tadapi samādhisambojjhaṅgo. 『Samādhisambojjhaṅgo』ti iti hidaṃ uddesaṃ gacchati. Tadamināpetaṃ pariyāyena dvayaṃ hoti.

『『Yadapi, bhikkhave, ajjhattaṃ dhammesu upekkhā tadapi upekkhāsambojjhaṅgo, yadapi bahiddhā dhammesu upekkhā tadapi upekkhāsambojjhaṅgo. 『Upekkhāsambojjhaṅgo』ti iti hidaṃ uddesaṃ gacchati. Tadamināpetaṃ pariyāyena dvayaṃ hoti. Ayaṃ kho, bhikkhave, pariyāyo, yaṃ pariyāyaṃ āgamma satta bojjhaṅgā catuddasā』』ti. Dutiyaṃ.

Aggisuttaṃ

"諸比丘,什麼是使五蓋成為十的方法?諸比丘,內在的欲貪是蓋,外在的欲貪也是蓋。'欲貪蓋'這樣說,依此方法成為兩種。諸比丘,內在的嗔恚是蓋,外在的嗔恚也是蓋。'嗔恚蓋'這樣說,依此方法成為兩種。諸比丘,昏沉是蓋,睡眠也是蓋。'昏沉睡眠蓋'這樣說,依此方法成為兩種。諸比丘,掉舉是蓋,惡作也是蓋。'掉舉惡作蓋'這樣說,依此方法成為兩種。諸比丘,對內在法的疑惑是蓋,對外在法的疑惑也是蓋。'疑惑蓋'這樣說,依此方法成為兩種。諸比丘,這就是使五蓋成為十的方法。 "諸比丘,什麼是使七覺支成為十四的方法?諸比丘,對內在法的念是念覺支,對外在法的念也是念覺支。'念覺支'這樣說,依此方法成為兩種。 "諸比丘,以智慧對內在法觀察、思考、審查是擇法覺支,以智慧對外在法觀察、思考、審查也是擇法覺支。'擇法覺支'這樣說,依此方法成為兩種。 "諸比丘,身體的精進是精進覺支,心理的精進也是精進覺支。'精進覺支'這樣說,依此方法成為兩種。 "諸比丘,有尋有伺的喜是喜覺支,無尋無伺的喜也是喜覺支。'喜覺支'這樣說,依此方法成為兩種。 "諸比丘,身輕安是輕安覺支,心輕安也是輕安覺支。'輕安覺支'這樣說,依此方法成為兩種。 "諸比丘,有尋有伺的定是定覺支,無尋無伺的定也是定覺支。'定覺支'這樣說,依此方法成為兩種。 "諸比丘,對內在法的舍是舍覺支,對外在法的舍也是舍覺支。'舍覺支'這樣說,依此方法成為兩種。諸比丘,這就是使七覺支成為十四的方法。"第二。 3. 火經

Atha kho sambahulā bhikkhū pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiyaṃ piṇḍāya pavisiṃsu . (Pariyāyasuttasadisaṃ).

『『Evaṃvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā – 『yasmiṃ, āvuso, samaye līnaṃ cittaṃ hoti, katamesaṃ tasmiṃ samaye bojjhaṅgānaṃ akālo bhāvanāya, katamesaṃ tasmiṃ samaye bojjhaṅgānaṃ kālo bhāvanāya? Yasmiṃ panāvuso, samaye uddhataṃ cittaṃ hoti, katamesaṃ tasmiṃ samaye bojjhaṅgānaṃ akālo bhāvanāya, katamesaṃ tasmiṃ samaye bojjhaṅgānaṃ kālo bhāvanāyā』ti? Evaṃ puṭṭhā , bhikkhave, aññatitthiyā paribbājakā na ceva sampāyissanti, uttariñca vighātaṃ āpajjissanti. Taṃ kissa hetu? Yathā taṃ, bhikkhave, avisayasmiṃ.

『『Nāhaṃ taṃ, bhikkhave, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yo imesaṃ pañhānaṃ veyyākaraṇena cittaṃ ārādheyya, aññatra tathāgatena vā tathāgatasāvakena vā ito vā pana sutvā.

『『Yasmiṃ, bhikkhave, samaye līnaṃ cittaṃ hoti, akālo tasmiṃ samaye passaddhisambojjhaṅgassa bhāvanāya, akālo samādhisambojjhaṅgassa bhāvanāya, akālo upekkhāsambojjhaṅgassa bhāvanāya. Taṃ kissa hetu? Līnaṃ, bhikkhave, cittaṃ taṃ etehi dhammehi dussamuṭṭhāpayaṃ hoti.

『『Seyyathāpi, bhikkhave, puriso parittaṃ aggiṃ ujjāletukāmo assa. So tattha allāni ceva tiṇāni pakkhipeyya, allāni ca gomayāni pakkhipeyya, allāni ca kaṭṭhāni pakkhipeyya , udakavātañca dadeyya, paṃsukena ca okireyya; bhabbo nu kho so puriso parittaṃ aggiṃ ujjālitu』』nti? 『『No hetaṃ, bhante』』.

『『Evameva kho, bhikkhave, yasmiṃ samaye līnaṃ cittaṃ hoti, akālo tasmiṃ samaye passaddhisambojjhaṅgassa bhāvanāya, akālo samādhisambojjhaṅgassa bhāvanāya, akālo upekkhāsambojjhaṅgassa bhāvanāya. Taṃ kissa hetu? Līnaṃ, bhikkhave, cittaṃ taṃ etehi dhammehi dussamuṭṭhāpayaṃ hoti.

『『Yasmiñca kho, bhikkhave, samaye līnaṃ cittaṃ hoti, kālo tasmiṃ samaye dhammavicayasambojjhaṅgassa bhāvanāya, kālo vīriyasambojjhaṅgassa bhāvanāya, kālo pītisambojjhaṅgassa bhāvanāya. Taṃ kissa hetu? Līnaṃ, bhikkhave, cittaṃ taṃ etehi dhammehi susamuṭṭhāpayaṃ hoti.

『『Seyyathāpi, bhikkhave, puriso parittaṃ aggiṃ ujjāletukāmo assa. So tattha sukkhāni ceva tiṇāni pakkhipeyya, sukkhāni gomayāni pakkhipeyya, sukkhāni kaṭṭhāni pakkhipeyya, mukhavātañca dadeyya, na ca paṃsukena okireyya; bhabbo nu kho so puriso parittaṃ aggiṃ ujjālitu』』nti? 『『Evaṃ, bhante』』.

『『Evameva kho, bhikkhave, yasmiṃ samaye līnaṃ cittaṃ hoti, kālo tasmiṃ samaye dhammavicayasambojjhaṅgassa bhāvanāya, kālo vīriyasambojjhaṅgassa bhāvanāya, kālo pītisambojjhaṅgassa bhāvanāya. Taṃ kissa hetu? Līnaṃ, bhikkhave, cittaṃ taṃ etehi dhammehi susamuṭṭhāpayaṃ hoti.

『『Yasmiṃ , bhikkhave, samaye uddhattaṃ cittaṃ hoti, akālo tasmiṃ samaye dhammavicayasambojjhaṅgassa bhāvanāya, akālo vīriyasambojjhaṅgassa bhāvanāya, akālo pītisambojjhaṅgassa bhāvanāya. Taṃ kissa hetu? Uddhataṃ, bhikkhave, cittaṃ taṃ etehi dhammehi duvūpasamayaṃ hoti.

『『Seyyathāpi , bhikkhave, puriso mahantaṃ aggikkhandhaṃ nibbāpetukāmo assa. So tattha sukkhāni ceva tiṇāni pakkhipeyya, sukkhāni ca gomayāni pakkhipeyya, sukkhāni ca kaṭṭhāni pakkhipeyya, mukhavātañca dadeyya, na ca paṃsukena okireyya; bhabbo nu kho so puriso mahantaṃ aggikkhandhaṃ nibbāpetu』』nti? 『『No hetaṃ, bhante』』.

『『Evameva kho, bhikkhave, yasmiṃ samaye uddhataṃ cittaṃ hoti, akālo tasmiṃ samaye dhammavicayasambojjhaṅgassa bhāvanāya, akālo vīriyasambojjhaṅgassa bhāvanāya, akālo pītisambojjhaṅgassa bhāvanāya. Taṃ kissa hetu? Uddhataṃ, bhikkhave, cittaṃ taṃ etehi dhammehi duvūpasamayaṃ hoti.

『『Yasmiñca kho, bhikkhave, samaye uddhataṃ cittaṃ hoti, kālo tasmiṃ samaye passaddhisambojjhaṅgassa bhāvanāya, kālo samādhisambojjhaṅgassa bhāvanāya, kālo upekkhāsambojjhaṅgassa bhāvanāya. Taṃ kissa hetu? Uddhataṃ, bhikkhave, cittaṃ taṃ etehi dhammehi suvūpasamayaṃ hoti.

那時,許多比丘在上午穿好衣服,拿著缽和衣進入舍衛城乞食。(如方法經) "諸比丘,對於這樣說的外道遊行者,應該這樣回答:'朋友們,當心沉淪時,哪些覺支不適合修習,哪些覺支適合修習?朋友們,當心浮動時,哪些覺支不適合修習,哪些覺支適合修習?'諸比丘,如此被問,外道遊行者將無法回答,而且會陷入更大的困惑。為什麼?因為這超出了他們的範圍。 "諸比丘,我不見有誰能以回答這些問題使心滿意,除了如來、如來的弟子,或從這裡聽聞者,在這有天神、魔羅、梵天的世界,有沙門、婆羅門、天神和人的眾生中。 "諸比丘,當心沉淪時,不適合修習輕安覺支,不適合修習定覺支,不適合修習舍覺支。為什麼?諸比丘,沉淪的心難以被這些法喚醒。 "諸比丘,就像一個人想要點燃小火。他在那裡放入濕草、濕牛糞、濕木柴,吹入水汽,撒上塵土。那個人能點燃小火嗎?""不能,大德。" "同樣地,諸比丘,當心沉淪時,不適合修習輕安覺支,不適合修習定覺支,不適合修習舍覺支。為什麼?諸比丘,沉淪的心難以被這些法喚醒。 "諸比丘,當心沉淪時,適合修習擇法覺支,適合修習精進覺支,適合修習喜覺支。為什麼?諸比丘,沉淪的心容易被這些法喚醒。 "諸比丘,就像一個人想要點燃小火。他在那裡放入乾草、干牛糞、干木柴,吹入口氣,不撒上塵土。那個人能點燃小火嗎?""能,大德。" "同樣地,諸比丘,當心沉淪時,適合修習擇法覺支,適合修習精進覺支,適合修習喜覺支。為什麼?諸比丘,沉淪的心容易被這些法喚醒。 "諸比丘,當心浮動時,不適合修習擇法覺支,不適合修習精進覺支,不適合修習喜覺支。為什麼?諸比丘,浮動的心難以被這些法平靜。 "諸比丘,就像一個人想要熄滅大火堆。他在那裡放入乾草、干牛糞、干木柴,吹入口氣,不撒上塵土。那個人能熄滅大火堆嗎?""不能,大德。" "同樣地,諸比丘,當心浮動時,不適合修習擇法覺支,不適合修習精進覺支,不適合修習喜覺支。為什麼?諸比丘,浮動的心難以被這些法平靜。 "諸比丘,當心浮動時,適合修習輕安覺支,適合修習定覺支,適合修習舍覺支。為什麼?諸比丘,浮動的心容易被這些法平靜。

『『Seyyathāpi, bhikkhave, puriso mahantaṃ aggikkhandhaṃ nibbāpetukāmo assa. So tattha allāni ceva tiṇāni pakkhipeyya, allāni ca gomayāni pakkhipeyya, allāni ca kaṭṭhāni pakkhipeyya, udakavātañca dadeyya, paṃsukena ca okireyya; bhabbo nu kho so puriso mahantaṃ aggikkhandhaṃ nibbāpetu』』nti? 『『Evaṃ, bhante』』.

『『Evameva kho, bhikkhave, yasmiṃ samaye uddhataṃ cittaṃ hoti, kālo tasmiṃ samaye passaddhisambojjhaṅgassa bhāvanāya, kālo samādhisambojjhaṅgassa bhāvanāya, kālo upekkhāsambojjhaṅgassa bhāvanāya. Taṃ kissa hetu? Uddhataṃ, bhikkhave, cittaṃ taṃ etehi dhammehi suvūpasamayaṃ hoti. Satiñca khvāhaṃ, bhikkhave, sabbatthikaṃ vadāmī』』ti. Tatiyaṃ.

Mettāsahagatasuttaṃ

"諸比丘,就像一個人想要熄滅大火堆。他在那裡放入濕草、濕牛糞、濕木柴,吹入水汽,撒上塵土。那個人能熄滅大火堆嗎?""能,大德。" "同樣地,諸比丘,當心浮動時,適合修習輕安覺支,適合修習定覺支,適合修習舍覺支。為什麼?諸比丘,浮動的心容易被這些法平靜。諸比丘,我說念是在一切處都需要的。"第三。 4. 慈心相應經

Ekaṃ samayaṃ bhagavā koliyesu viharati haliddavasanaṃ nāma koliyānaṃ nigamo. Atha kho sambahulā bhikkhū pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya haliddavasanaṃ piṇḍāya pavisiṃsu . Atha kho tesaṃ bhikkhūnaṃ etadahosi – 『『atippago kho tāva haliddavasane piṇḍāya carituṃ. Yaṃnūna mayaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyyāmā』』ti.

Atha kho te bhikkhū yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkamiṃsu; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho te bhikkhū aññatitthiyā paribbājakā etadavocuṃ –

『『Samaṇo, āvuso, gotamo sāvakānaṃ evaṃ dhammaṃ deseti – 『etha tumhe, bhikkhave, pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharatha, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharatha. Karuṇāsahagatena cetasā ekaṃ disaṃ pharitvā viharatha, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ karuṇāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharatha. Muditāsahagatena cetasā ekaṃ disaṃ pharitvā viharatha, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ muditāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharatha. Upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharatha, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharathā』』』ti.

『『Mayampi kho, āvuso, sāvakānaṃ evaṃ dhammaṃ desema – 『etha tumhe, āvuso, pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharatha…pe… karuṇāsahagatena cetasā… muditāsahagatena cetasā… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharatha, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharathā』ti. Idha no, āvuso, ko viseso, ko adhippayāso, kiṃ nānākaraṇaṃ samaṇassa vā gotamassa amhākaṃ vā, yadidaṃ – dhammadesanāya vā dhammadesanaṃ, anusāsaniyā vā anusāsani』』nti?

Atha kho te bhikkhū tesaṃ aññatitthiyānaṃ paribbājakānaṃ bhāsitaṃ neva abhinandiṃsu nappaṭikkosiṃsu. Anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamiṃsu – 『『bhagavato santike etassa bhāsitassa atthaṃ ājānissāmā』』ti. Atha kho te bhikkhū haliddavasane piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ –

『『Idha mayaṃ, bhante, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya haliddavasane piṇḍāya pavisimha. Tesaṃ no, bhante, amhākaṃ etadahosi – 『atippago kho tāva haliddavasane piṇḍāya carituṃ. Yaṃnūna mayaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyyāmā』』』ti.

一時,世尊住在拘利族中,在一個名叫哈利達瓦薩那的拘利族市鎮。那時,許多比丘在上午穿好衣服,拿著缽和衣進入哈利達瓦薩那乞食。然後那些比丘想:"現在進入哈利達瓦薩那乞食還太早。我們不如去其他外道遊行者的園林。" 於是那些比丘來到其他外道遊行者的園林。到達后,與那些外道遊行者互相問候。寒暄完畢,坐在一旁。坐在一旁的那些比丘,外道遊行者對他們說: "朋友們,沙門喬達摩對弟子們這樣說法:'來吧,比丘們,捨棄五蓋,這些是心的污染,使慧力減弱,以慈心遍滿一方而住,如是第二方,如是第三方,如是第四方;如是上下四維,普遍一切處,心與慈俱,廣大、無量、無怨、無害,遍滿而住。以悲心遍滿一方而住,如是第二方,如是第三方,如是第四方;如是上下四維,普遍一切處,心與悲俱,廣大、無量、無怨、無害,遍滿而住。以喜心遍滿一方而住,如是第二方,如是第三方,如是第四方;如是上下四維,普遍一切處,心與喜俱,廣大、無量、無怨、無害,遍滿而住。以舍心遍滿一方而住,如是第二方,如是第三方,如是第四方;如是上下四維,普遍一切處,心與舍俱,廣大、無量、無怨、無害,遍滿而住。' "朋友們,我們也對弟子們這樣說法:'來吧,朋友們,捨棄五蓋,這些是心的污染,使慧力減弱,以慈心遍滿一方而住...以悲心...以喜心...以舍心遍滿一方而住,如是第二方,如是第三方,如是第四方;如是上下四維,普遍一切處,心與舍俱,廣大、無量、無怨、無害,遍滿而住。'朋友們,在這裡沙門喬達摩和我們有什麼區別,有什麼特殊,有什麼不同,即在說法或教導方面?" 那時,那些比丘對外道遊行者所說既不歡喜也不反對。不歡喜不反對后,從座起身離開,想:"我們將從世尊處瞭解這番話的含義。"然後那些比丘在哈利達瓦薩那乞食,飯後返回,來到世尊處。來到后,禮敬世尊,坐在一旁。坐在一旁的那些比丘對世尊說: "大德,我們今天上午穿好衣服,拿著缽和衣進入哈利達瓦薩那乞食。大德,我們想:'現在進入哈利達瓦薩那乞食還太早。我們不如去其他外道遊行者的園林。'"

『『Atha kho mayaṃ, bhante, yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkamimha, upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodimha. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdimha. Ekamantaṃ nisinne kho amhe, bhante, te aññatitthiyā paribbājakā etadavocuṃ –

『『Samaṇo, āvuso, gotamo sāvakānaṃ evaṃ dhammaṃ deseti – 『etha tumhe, bhikkhave, pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharatha…pe… karuṇāsahagatena cetasā … muditāsahagatena cetasā… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharatha, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharathā』』』ti.

『『Mayampi kho, āvuso, sāvakānaṃ evaṃ dhammaṃ desema – 『etha tumhe, āvuso, pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharatha…pe… karuṇāsahagatena cetasā…pe… muditāsahagatena cetasā…pe… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharatha, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharathā』ti. Idha no, āvuso, ko viseso, ko adhippayāso, kiṃ nānākaraṇaṃ samaṇassa vā gotamassa amhākaṃ vā, yadidaṃ, dhammadesanāya vā dhammadesanaṃ, anusāsaniyā vā anusāsani』』nti?

Atha kho mayaṃ, bhante, tesaṃ aññatitthiyānaṃ paribbājakānaṃ bhāsitaṃ neva abhinandimha nappaṭikkosimha, anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamimha – 『bhagavato santike etassa bhāsitassa atthaṃ ājānissāmā』ti.

『『Evaṃvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā – 『kathaṃ bhāvitā panāvuso, mettācetovimutti, kiṃgatikā hoti, kiṃparamā, kiṃphalā, kiṃpariyosānā? Kathaṃ bhāvitā panāvuso, karuṇācetovimutti, kiṃgatikā hoti, kiṃparamā, kiṃphalā, kiṃpariyosānā? Kathaṃ bhāvitā panāvuso, muditācetovimutti, kiṃgatikā hoti, kiṃparamā, kiṃphalā, kiṃpariyosānā? Kathaṃ bhāvitā panāvuso, upekkhācetovimutti, kiṃgatikā hoti, kiṃparamā, kiṃphalā, kiṃpariyosānā』』』ti? Evaṃ puṭṭhā, bhikkhave, aññatitthiyā paribbājakā na ceva sampāyissanti, uttariñca vighātaṃ āpajjissanti. Taṃ kissa hetu? Yathā taṃ, bhikkhave, avisayasmiṃ. 『『Nāhaṃ taṃ, bhikkhave, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya, yo imesaṃ pañhānaṃ veyyākaraṇena cittaṃ ārādheyya, aññatra tathāgatena vā tathāgatasāvakena vā ito vā pana sutvā』』.

『『Kathaṃ bhāvitā ca, bhikkhave, mettācetovimutti, kiṃgatikā hoti, kiṃparamā, kiṃphalā, kiṃpariyosānā? Idha, bhikkhave, bhikkhu mettāsahagataṃ satisambojjhaṅgaṃ bhāveti…pe… mettāsahagataṃ upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. So sace ākaṅkhati 『appaṭikūle paṭikūlasaññī vihareyya』nti, paṭikūlasaññī tattha viharati. Sace ākaṅkhati 『paṭikūle appaṭikūlasaññī vihareyya』nti, appaṭikūlasaññī tattha viharati. Sace ākaṅkhati 『appaṭikūle ca paṭikūle ca paṭikūlasaññī vihareyya』nti, paṭikūlasaññī tattha viharati. Sace ākaṅkhati 『paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyya』nti, appaṭikūlasaññī tattha viharati. Sace ākaṅkhati 『appaṭikūlañca paṭikūlañca tadubhayaṃ abhinivajjetvā upekkhako vihareyyaṃ sato sampajāno』ti, upekkhako ca tattha viharati sato sampajāno, subhaṃ vā kho pana vimokkhaṃ upasampajja viharati. Subhaparamāhaṃ, bhikkhave, mettācetovimuttiṃ vadāmi, idhapaññassa bhikkhuno uttarivimuttiṃ appaṭivijjhato.

"大德,於是我們來到其他外道遊行者的園林。到達后,與那些外道遊行者互相問候。寒暄完畢,坐在一旁。大德,坐在一旁的我們,那些外道遊行者對我們說: "'朋友們,沙門喬達摩對弟子們這樣說法:"來吧,比丘們,捨棄五蓋,這些是心的污染,使慧力減弱,以慈心遍滿一方而住...以悲心...以喜心...以舍心遍滿一方而住,如是第二方,如是第三方,如是第四方;如是上下四維,普遍一切處,心與舍俱,廣大、無量、無怨、無害,遍滿而住。"' "'朋友們,我們也對弟子們這樣說法:"來吧,朋友們,捨棄五蓋,這些是心的污染,使慧力減弱,以慈心遍滿一方而住...以悲心...以喜心...以舍心遍滿一方而住,如是第二方,如是第三方,如是第四方;如是上下四維,普遍一切處,心與舍俱,廣大、無量、無怨、無害,遍滿而住。"朋友們,在這裡沙門喬達摩和我們有什麼區別,有什麼特殊,有什麼不同,即在說法或教導方面?' "大德,然後我們對外道遊行者所說既不歡喜也不反對。不歡喜不反對后,從座起身離開,想:'我們將從世尊處瞭解這番話的含義。'" "諸比丘,對於這樣說的外道遊行者,應該這樣回答:'朋友們,如何修習慈心解脫,有什麼歸趣,有什麼最高,有什麼果,有什麼究竟?朋友們,如何修習悲心解脫,有什麼歸趣,有什麼最高,有什麼果,有什麼究竟?朋友們,如何修習喜心解脫,有什麼歸趣,有什麼最高,有什麼果,有什麼究竟?朋友們,如何修習舍心解脫,有什麼歸趣,有什麼最高,有什麼果,有什麼究竟?'諸比丘,如此被問,外道遊行者將無法回答,而且會陷入更大的困惑。為什麼?因為這超出了他們的範圍。諸比丘,我不見有誰能以回答這些問題使心滿意,除了如來、如來的弟子,或從這裡聽聞者,在這有天神、魔羅、梵天的世界,有沙門、婆羅門、天神和人的眾生中。 "諸比丘,如何修習慈心解脫,有什麼歸趣,有什麼最高,有什麼果,有什麼究竟?在此,諸比丘,比丘修習與慈俱的念覺支...修習與慈俱的舍覺支,依止遠離、依止離貪、依止滅盡,迴向于舍。如果他希望:'愿我于不可意中住于可意想',他即于其中住于可意想。如果他希望:'愿我于可意中住于不可意想',他即于其中住于不可意想。如果他希望:'愿我于不可意和可意中住于可意想',他即于其中住于可意想。如果他希望:'愿我于可意和不可意中住于不可意想',他即于其中住于不可意想。如果他希望:'愿我捨棄不可意和可意二者,住于舍,念和正知',他即于其中住于舍,念和正知。或者,他證得並住于凈解脫。諸比丘,我說慈心解脫以凈為最高,這是對於未通達更上解脫的有慧比丘而言。

『『Kathaṃ bhāvitā ca, bhikkhave, karuṇācetovimutti, kiṃgatikā hoti, kiṃparamā, kiṃphalā, kiṃpariyosānā? Idha, bhikkhave, bhikkhu karuṇāsahagataṃ satisambojjhaṅgaṃ bhāveti…pe… karuṇāsahagataṃ upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ . So sace ākaṅkhati 『appaṭikūle paṭikūlasaññī vihareyya』nti, paṭikūlasaññī tattha viharati…pe… sace ākaṅkhati 『appaṭikūlañca paṭikūlañca tadubhayaṃ abhinivajjetvā upekkhako vihareyyaṃ sato sampajāno』ti, upekkhako tattha viharati sato sampajāno. Sabbaso vā pana rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā 『ananto ākāso』ti ākāsānañcāyatanaṃ upasampajja viharati. Ākāsānañcāyatanaparamāhaṃ , bhikkhave, karuṇācetovimuttiṃ vadāmi, idhapaññassa bhikkhuno uttarivimuttiṃ appaṭivijjhato.

『『Kathaṃ bhāvitā ca, bhikkhave, muditācetovimutti, kiṃgatikā hoti, kiṃparamā, kiṃphalā, kiṃpariyosānā? Idha, bhikkhave, bhikkhu muditāsahagataṃ satisambojjhaṅgaṃ bhāveti…pe… muditāsahagataṃ upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. So sace ākaṅkhati 『appaṭikūle paṭikūlasaññī vihareyya』nti, paṭikūlasaññī tattha viharati …pe… sace ākaṅkhati 『appaṭikūlañca paṭikūlañca tadubhayaṃ abhinivajjetvā upekkhako vihareyyaṃ sato sampajāno』ti, upekkhako tattha viharati sato sampajāno. Sabbaso vā pana ākāsānañcāyatanaṃ samatikkamma 『anantaṃ viññāṇa』nti viññāṇañcāyatanaṃ upasampajja viharati. Viññāṇañcāyatanaparamāhaṃ, bhikkhave, muditācetovimuttiṃ vadāmi, idhapaññassa bhikkhuno uttarivimuttiṃ appaṭivijjhato.

『『Kathaṃ bhāvitā ca, bhikkhave, upekkhācetovimutti, kiṃgatikā hoti, kiṃparamā, kiṃphalā, kiṃpariyosānā? Idha, bhikkhave, bhikkhu upekkhāsahagataṃ satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ…pe… upekkhāsahagataṃ upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. So sace ākaṅkhati 『appaṭikūle paṭikūlasaññī vihareyya』nti, paṭikūlasaññī tattha viharati. Sace ākaṅkhati 『paṭikūle appaṭikūlasaññī vihareyya』nti, appaṭikūlasaññī tattha viharati. Sace ākaṅkhati 『appaṭikūle ca paṭikūle ca paṭikūlasaññī vihareyya』nti, paṭikūlasaññī tattha viharati. Sace ākaṅkhati 『paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyya』nti, appaṭikūlasaññī tattha viharati. Sace ākaṅkhati 『appaṭikūlañca paṭikūlañca tadubhayaṃ abhinivajjetvā upekkhako vihareyyaṃ sato sampajāno』ti, upekkhako tattha viharati sato sampajāno. Sabbaso vā pana viññāṇañcāyatanaṃ samatikkamma 『natthi kiñcī』ti ākiñcaññāyatanaṃ upasampajja viharati. Ākiñcaññāyatanaparamāhaṃ, bhikkhave, upekkhācetovimuttiṃ vadāmi, idhapaññassa bhikkhuno uttarivimuttiṃ appaṭivijjhato』』ti. Catutthaṃ.

Saṅgāravasuttaṃ

"諸比丘,如何修習悲心解脫,有什麼歸趣,有什麼最高,有什麼果,有什麼究竟?在此,諸比丘,比丘修習與悲俱的念覺支...修習與悲俱的舍覺支,依止遠離、依止離貪、依止滅盡,迴向于舍。如果他希望:'愿我于不可意中住于可意想',他即于其中住于可意想...如果他希望:'愿我捨棄不可意和可意二者,住于舍,念和正知',他即于其中住于舍,念和正知。或者,他完全超越色想,滅除有對想,不作意種種想,認為'虛空無邊',證得並住于空無邊處。諸比丘,我說悲心解脫以空無邊處為最高,這是對於未通達更上解脫的有慧比丘而言。 "諸比丘,如何修習喜心解脫,有什麼歸趣,有什麼最高,有什麼果,有什麼究竟?在此,諸比丘,比丘修習與喜俱的念覺支...修習與喜俱的舍覺支,依止遠離、依止離貪、依止滅盡,迴向于舍。如果他希望:'愿我于不可意中住于可意想',他即于其中住于可意想...如果他希望:'愿我捨棄不可意和可意二者,住于舍,念和正知',他即于其中住于舍,念和正知。或者,他完全超越空無邊處,認為'識無邊',證得並住于識無邊處。諸比丘,我說喜心解脫以識無邊處為最高,這是對於未通達更上解脫的有慧比丘而言。 "諸比丘,如何修習舍心解脫,有什麼歸趣,有什麼最高,有什麼果,有什麼究竟?在此,諸比丘,比丘修習與舍俱的念覺支,依止遠離、依止離貪、依止滅盡,迴向于舍...修習與舍俱的舍覺支,依止遠離、依止離貪、依止滅盡,迴向于舍。如果他希望:'愿我于不可意中住于可意想',他即于其中住于可意想。如果他希望:'愿我于可意中住于不可意想',他即于其中住于不可意想。如果他希望:'愿我于不可意和可意中住于可意想',他即于其中住于可意想。如果他希望:'愿我于可意和不可意中住于不可意想',他即于其中住于不可意想。如果他希望:'愿我捨棄不可意和可意二者,住于舍,念和正知',他即于其中住于舍,念和正知。或者,他完全超越識無邊處,認為'無所有',證得並住于無所有處。諸比丘,我說舍心解脫以無所有處為最高,這是對於未通達更上解脫的有慧比丘而言。"第四。 5. 桑伽羅婆經

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

『『Ko nu kho, bho gotama, hetu, ko paccayo yenekadā dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā? Ko pana, bho gotama, hetu, ko paccayo yenekadā dīgharattaṃ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā』』ti?

『『Yasmiṃ kho, brāhmaṇa, samaye kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati, paratthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati, ubhayatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati; dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.

『『Seyyathāpi, brāhmaṇa, udapatto saṃsaṭṭho lākhāya vā haliddiyā vā nīliyā vā mañjiṭṭhāya vā. Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ na jāneyya na passeyya. Evameva kho, brāhmaṇa, yasmiṃ samaye kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati, paratthampi…pe… ubhayatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati; dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.

『『Puna caparaṃ, brāhmaṇa, yasmiṃ samaye byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati, paratthampi…pe… ubhayatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati; dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.

『『Seyyathāpi, brāhmaṇa, udapatto agginā santatto pakkuthito [pakkudhito (ka.), ukkaṭṭhito (sī.), ukkuṭṭhito (syā.)] usmudakajāto [ussadakajāto (sī.), usmādakajāto (syā.)]. Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ na jāneyya na passeyya. Evameva kho, brāhmaṇa, yasmiṃ samaye byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati, paratthampi tasmiṃ samaye…pe… ubhayatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati; dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.

『『Puna caparaṃ, brāhmaṇa, yasmiṃ samaye thinamiddhapariyuṭṭhitena cetasā viharati thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati, paratthampi…pe… ubhayatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati; dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.

『『Seyyathāpi, brāhmaṇa, udapatto sevālapaṇakapariyonaddho. Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ na jāneyya na passeyya. Evameva kho, brāhmaṇa, yasmiṃ samaye thinamiddhapariyuṭṭhitena cetasā viharati thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati, paratthampi…pe… ubhayatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati; dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.

『『Puna caparaṃ, brāhmaṇa, yasmiṃ samaye uddhaccakukkuccapariyuṭṭhitena cetasā viharati uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati, paratthampi…pe… ubhayatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati; dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.

舍衛城因緣。那時,桑伽羅婆婆羅門來到世尊處。來到后,與世尊互相問候。寒暄完畢,坐在一旁。坐在一旁的桑伽羅婆婆羅門對世尊說: "尊者喬達摩,什麼是原因,什麼是條件,使得有時即使長期誦習的咒語也不現前,更不用說未誦習的?尊者喬達摩,什麼又是原因,什麼是條件,使得有時即使長期未誦習的咒語也現前,更不用說已誦習的?" "婆羅門,當一個人心被欲貪佔據,被欲貪征服,對已生起的欲貪的出離不如實了知時,他在那時不如實知見自己的利益,也不如實知見他人的利益,也不如實知見兩者的利益;即使長期誦習的咒語也不現前,更不用說未誦習的。 "婆羅門,就像一碗水混合了胭脂、薑黃、靛青或茜草。有眼之人在其中觀察自己的面像,不能如實知見。同樣地,婆羅門,當一個人心被欲貪佔據,被欲貪征服,對已生起的欲貪的出離不如實了知時,他在那時不如實知見自己的利益,也不如實知見他人的利益,也不如實知見兩者的利益;即使長期誦習的咒語也不現前,更不用說未誦習的。 "再者,婆羅門,當一個人心被嗔恚佔據,被嗔恚征服,對已生起的嗔恚的出離不如實了知時,他在那時不如實知見自己的利益,也不如實知見他人的利益,也不如實知見兩者的利益;即使長期誦習的咒語也不現前,更不用說未誦習的。 "婆羅門,就像一碗被火加熱、沸騰、冒泡的水。有眼之人在其中觀察自己的面像,不能如實知見。同樣地,婆羅門,當一個人心被嗔恚佔據,被嗔恚征服,對已生起的嗔恚的出離不如實了知時,他在那時不如實知見自己的利益,也不如實知見他人的利益,也不如實知見兩者的利益;即使長期誦習的咒語也不現前,更不用說未誦習的。 "再者,婆羅門,當一個人心被昏沉睡眠佔據,被昏沉睡眠征服,對已生起的昏沉睡眠的出離不如實了知時,他在那時不如實知見自己的利益,也不如實知見他人的利益,也不如實知見兩者的利益;即使長期誦習的咒語也不現前,更不用說未誦習的。 "婆羅門,就像一碗被水藻和水草覆蓋的水。有眼之人在其中觀察自己的面像,不能如實知見。同樣地,婆羅門,當一個人心被昏沉睡眠佔據,被昏沉睡眠征服,對已生起的昏沉睡眠的出離不如實了知時,他在那時不如實知見自己的利益,也不如實知見他人的利益,也不如實知見兩者的利益;即使長期誦習的咒語也不現前,更不用說未誦習的。 "再者,婆羅門,當一個人心被掉舉惡作佔據,被掉舉惡作征服,對已生起的掉舉惡作的出離不如實了知時,他在那時不如實知見自己的利益,也不如實知見他人的利益,也不如實知見兩者的利益;即使長期誦習的咒語也不現前,更不用說未誦習的。

『『Seyyathāpi, brāhmaṇa, udapatto vāterito calito bhanto ūmijāto. Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ na jāneyya na passeyya. Evameva kho, brāhmaṇa, yasmiṃ samaye uddhaccakukkuccapariyuṭṭhitena cetasā viharati uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati, paratthampi…pe… ubhayatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati; dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.

『『Puna caparaṃ, brāhmaṇa, yasmiṃ samaye vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati, paratthampi…pe… ubhayatthampi… dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.

『『Seyyathāpi, brāhmaṇa, udapatto āvilo luḷito kalalībhūto andhakāre nikkhitto. Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ na jāneyya na passeyya. Evameva kho, brāhmaṇa, yasmiṃ samaye vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati, paratthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati, ubhayatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati; dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. Ayaṃ kho, brāhmaṇa, hetu ayaṃ paccayo yenekadā dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.

『『Yasmiñca kho, brāhmaṇa, samaye na kāmarāgapariyuṭṭhitena cetasā viharati na kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ pajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ jānāti passati, paratthampi tasmiṃ samaye yathābhūtaṃ jānāti passati, ubhayatthampi tasmiṃ samaye yathābhūtaṃ jānāti passati; dīgharattaṃ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.

『『Seyyathāpi , brāhmaṇa, udapatto asaṃsaṭṭho lākhāya vā haliddiyā vā nīliyā vā mañjiṭṭhāya vā. Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ jāneyya passeyya. Evameva kho, brāhmaṇa, yasmiṃ samaye na kāmarāgapariyuṭṭhitena cetasā viharati na kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ pajānāti…pe….

『『Puna caparaṃ, brāhmaṇa, yasmiṃ samaye na byāpādapariyuṭṭhitena cetasā viharati na byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṃ yathābhūtaṃ pajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ jānāti passati, paratthampi…pe… ubhayatthampi… dīgharattaṃ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.

『『Seyyathāpi, brāhmaṇa, udapatto na agginā santatto na pakkuthito na usmudakajāto, tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ jāneyya passeyya . Evameva kho, brāhmaṇa, yasmiṃ samaye na byāpādapariyuṭṭhitena cetasā viharati na byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṃ yathābhūtaṃ pajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ jānāti passati, paratthampi…pe… ubhayatthampi… dīgharattaṃ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.

『『Puna caparaṃ, brāhmaṇa, yasmiṃ samaye na thinamiddhapariyuṭṭhitena cetasā viharati na thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṃ yathābhūtaṃ pajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ jānāti passati, paratthampi…pe… ubhayatthampi … dīgharattaṃ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.

"婆羅門,就像一碗被風吹動、搖晃、波動、起浪的水。有眼之人在其中觀察自己的面像,不能如實知見。同樣地,婆羅門,當一個人心被掉舉惡作佔據,被掉舉惡作征服,對已生起的掉舉惡作的出離不如實了知時,他在那時不如實知見自己的利益,也不如實知見他人的利益,也不如實知見兩者的利益;即使長期誦習的咒語也不現前,更不用說未誦習的。 "再者,婆羅門,當一個人心被疑惑佔據,被疑惑征服,對已生起的疑惑的出離不如實了知時,他在那時不如實知見自己的利益,也不如實知見他人的利益,也不如實知見兩者的利益;即使長期誦習的咒語也不現前,更不用說未誦習的。 "婆羅門,就像一碗渾濁、攪動、混沌、置於黑暗中的水。有眼之人在其中觀察自己的面像,不能如實知見。同樣地,婆羅門,當一個人心被疑惑佔據,被疑惑征服,對已生起的疑惑的出離不如實了知時,他在那時不如實知見自己的利益,也不如實知見他人的利益,也不如實知見兩者的利益;即使長期誦習的咒語也不現前,更不用說未誦習的。婆羅門,這就是原因,這就是條件,使得有時即使長期誦習的咒語也不現前,更不用說未誦習的。 "婆羅門,當一個人心不被欲貪佔據,不被欲貪征服,對已生起的欲貪的出離如實了知時,他在那時如實知見自己的利益,也如實知見他人的利益,也如實知見兩者的利益;即使長期未誦習的咒語也現前,更不用說已誦習的。 "婆羅門,就像一碗未混合胭脂、薑黃、靛青或茜草的水。有眼之人在其中觀察自己的面像,能如實知見。同樣地,婆羅門,當一個人心不被欲貪佔據,不被欲貪征服,對已生起的欲貪的出離如實了知時... "再者,婆羅門,當一個人心不被嗔恚佔據,不被嗔恚征服,對已生起的嗔恚的出離如實了知時,他在那時如實知見自己的利益,也如實知見他人的利益,也如實知見兩者的利益;即使長期未誦習的咒語也現前,更不用說已誦習的。 "婆羅門,就像一碗未被火加熱、未沸騰、未冒泡的水。有眼之人在其中觀察自己的面像,能如實知見。同樣地,婆羅門,當一個人心不被嗔恚佔據,不被嗔恚征服,對已生起的嗔恚的出離如實了知時,他在那時如實知見自己的利益,也如實知見他人的利益,也如實知見兩者的利益;即使長期未誦習的咒語也現前,更不用說已誦習的。 "再者,婆羅門,當一個人心不被昏沉睡眠佔據,不被昏沉睡眠征服,對已生起的昏沉睡眠的出離如實了知時,他在那時如實知見自己的利益,也如實知見他人的利益,也如實知見兩者的利益;即使長期未誦習的咒語也現前,更不用說已誦習的。

『『Seyyathāpi, brāhmaṇa, udapatto na sevālapaṇakapariyonaddho. Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ jāneyya passeyya. Evameva kho, brāhmaṇa, yasmiṃ samaye na thinamiddhapariyuṭṭhitena cetasā viharati na thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṃ yathābhūtaṃ pajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ jānāti passati, paratthampi…pe… ubhayatthampi… dīgharattaṃ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.

『『Puna caparaṃ, brāhmaṇa, yasmiṃ samaye na uddhaccakukkuccapariyuṭṭhitena cetasā viharati na uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṃ yathābhūtaṃ pajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ jānāti passati, paratthampi…pe… ubhayatthampi… dīgharattaṃ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.

『『Seyyathāpi, brāhmaṇa, udapatto na vāterito na calito na bhanto na ūmijāto. Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ jāneyya passeyya. Evameva kho, brāhmaṇa, yasmiṃ samaye na uddhaccakukkuccapariyuṭṭhitena cetasā viharati na uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṃ yathābhūtaṃ pajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ jānāti passati, paratthampi…pe… ubhayatthampi… dīgharattaṃ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.

『『Puna caparaṃ, brāhmaṇa, yasmiṃ samaye na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ pajānāti [pajānāti passati (syā.)], attatthampi tasmiṃ samaye yathābhūtaṃ jānāti passati, paratthampi tasmiṃ samaye yathābhūtaṃ jānāti passati; ubhayatthampi tasmiṃ samaye yathābhūtaṃ jānāti passati; dīgharattaṃ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.

『『Seyyathāpi , brāhmaṇa, udapatto accho vippasanno anāvilo āloke nikkhitto. Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ jāneyya passeyya. Evameva kho, brāhmaṇa, yasmiṃ samaye na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ pajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ jānāti passati, paratthampi tasmiṃ samaye yathābhūtaṃ jānāti passati, ubhayatthampi tasmiṃ samaye yathābhūtaṃ jānāti passati; dīgharattaṃ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā. Ayaṃ kho, brāhmaṇa, hetu ayaṃ paccayo yenekadā dīgharattaṃ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.

『『Sattime , brāhmaṇa, bojjhaṅgā anāvaraṇā anīvaraṇā cetaso anupakkilesā bhāvitā bahulīkatā vijjāvimuttiphalasacchikiriyāya saṃvattanti. Katame satta? Satisambojjhaṅgo kho, brāhmaṇa, anāvaraṇo anīvaraṇo cetaso anupakkileso bhāvito bahulīkato vijjāvimuttiphalasacchikiriyāya saṃvattati…pe… upekkhāsambojjhaṅgo kho, brāhmaṇa, anāvaraṇo anīvaraṇo cetaso anupakkileso bhāvito bahulīkato vijjāvimuttiphalasacchikiriyāya saṃvattati. Ime kho, brāhmaṇa, satta bojjhaṅgā anāvaraṇā anīvaraṇā cetaso anupakkilesā bhāvitā bahulīkatā vijjāvimuttiphalasacchikiriyāya saṃvattantī』』ti. Evaṃ vutte saṅgāravo brāhmaṇo bhagavantaṃ etadavoca – 『『abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata』』nti. Pañcamaṃ.

Abhayasuttaṃ

"婆羅門,就像一碗未被水藻和水草覆蓋的水。有眼之人在其中觀察自己的面像,能如實知見。同樣地,婆羅門,當一個人心不被昏沉睡眠佔據,不被昏沉睡眠征服,對已生起的昏沉睡眠的出離如實了知時,他在那時如實知見自己的利益,也如實知見他人的利益,也如實知見兩者的利益;即使長期未誦習的咒語也現前,更不用說已誦習的。 "再者,婆羅門,當一個人心不被掉舉惡作佔據,不被掉舉惡作征服,對已生起的掉舉惡作的出離如實了知時,他在那時如實知見自己的利益,也如實知見他人的利益,也如實知見兩者的利益;即使長期未誦習的咒語也現前,更不用說已誦習的。 "婆羅門,就像一碗未被風吹動、未搖晃、未波動、未起浪的水。有眼之人在其中觀察自己的面像,能如實知見。同樣地,婆羅門,當一個人心不被掉舉惡作佔據,不被掉舉惡作征服,對已生起的掉舉惡作的出離如實了知時,他在那時如實知見自己的利益,也如實知見他人的利益,也如實知見兩者的利益;即使長期未誦習的咒語也現前,更不用說已誦習的。 "再者,婆羅門,當一個人心不被疑惑佔據,不被疑惑征服,對已生起的疑惑的出離如實了知時,他在那時如實知見自己的利益,也如實知見他人的利益,也如實知見兩者的利益;即使長期未誦習的咒語也現前,更不用說已誦習的。 "婆羅門,就像一碗清澈、透明、不渾濁、置於光明中的水。有眼之人在其中觀察自己的面像,能如實知見。同樣地,婆羅門,當一個人心不被疑惑佔據,不被疑惑征服,對已生起的疑惑的出離如實了知時,他在那時如實知見自己的利益,也如實知見他人的利益,也如實知見兩者的利益;即使長期未誦習的咒語也現前,更不用說已誦習的。婆羅門,這就是原因,這就是條件,使得有時即使長期未誦習的咒語也現前,更不用說已誦習的。 "婆羅門,這七覺支是無障礙、無阻礙、不染污心的,若修習、多修習,能導致證悟明與解脫之果。哪七種?婆羅門,念覺支是無障礙、無阻礙、不染污心的,若修習、多修習,能導致證悟明與解脫之果...舍覺支是無障礙、無阻礙、不染污心的,若修習、多修習,能導致證悟明與解脫之果。婆羅門,這七覺支是無障礙、無阻礙、不染污心的,若修習、多修習,能導致證悟明與解脫之果。" 當這樣說時,桑伽羅婆婆羅門對世尊說:"殊勝啊,尊者喬達摩...愿尊者喬達摩從今日起終生記我為皈依的優婆塞。"第五。 6. 無畏經

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. Atha kho abhayo rājakumāro yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho abhayo rājakumāro bhagavantaṃ etadavoca – 『『pūraṇo, bhante, kassapo evamāha – 『natthi hetu, natthi paccayo aññāṇāya adassanāya. Ahetu, appaccayo [appaccayā (sī.), appaccayaṃ (?)] aññāṇaṃ adassanaṃ hoti. Natthi hetu, natthi paccayo ñāṇāya dassanāya. Ahetu, appaccayo ñāṇaṃ dassanaṃ hotī』ti. Idha bhagavā kimāhā』』ti? 『『Atthi, rājakumāra, hetu, atthi paccayo aññāṇāya adassanāya. Sahetu, sappaccayo [sappaccayā (sī.), sappaccayaṃ (?)] aññāṇaṃ adassanaṃ hoti. Atthi , rājakumāra, hetu, atthi paccayo ñāṇāya dassanāya. Sahetu, sappaccayo ñāṇaṃ dassanaṃ hotī』』ti.

『『Katamo pana, bhante, hetu, katamo paccayo aññāṇāya adassanāya? Kathaṃ sahetu, sappaccayo aññāṇaṃ adassanaṃ hotī』』ti? 『『Yasmiṃ kho, rājakumāra, samaye kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ na jānāti na passati – ayampi kho, rājakumāra, hetu, ayaṃ paccayo aññāṇāya adassanāya. Evampi sahetu sappaccayo aññāṇaṃ adassanaṃ hoti.

『『Puna caparaṃ, rājakumāra, yasmiṃ samaye byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena…pe… thinamiddhapariyuṭṭhitena… uddhaccakukkuccapariyuṭṭhitena… vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ na jānāti na passati – ayampi kho, rājakumāra, hetu, ayaṃ paccayo aññāṇāya adassanāya. Evampi sahetu sappaccayo aññāṇaṃ adassanaṃ hotī』』ti.

『『Ko nāmāyaṃ, bhante, dhammapariyāyo』』ti? 『『Nīvaraṇā nāmete, rājakumārā』』ti. 『『Taggha, bhagavā, nīvaraṇā; taggha, sugata, nīvaraṇā! Ekamekenapi kho, bhante, nīvaraṇena abhibhūto yathābhūtaṃ na jāneyya na passeyya, ko pana vādo pañcahi nīvaraṇehi?

『『Katamo pana, bhante, hetu, katamo paccayo ñāṇāya dassanāya? Kathaṃ sahetu, sappaccayo ñāṇaṃ dassanaṃ hotī』』ti? 『『Idha , rājakumāra, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. So satisambojjhaṅgaṃ bhāvitena cittena yathābhūtaṃ jānāti passati – ayampi kho, rājakumāra, hetu, ayaṃ paccayo ñāṇāya dassanāya. Evampi sahetu, sappaccayo ñāṇaṃ dassanaṃ hoti.

『『Puna caparaṃ, rājakumāra, bhikkhu…pe… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. So upekkhāsambojjhaṅgaṃ bhāvitena cittena yathābhūtaṃ jānāti passati – ayampi kho, rājakumāra, hetu, ayaṃ paccayo ñāṇāya dassanāya. Evaṃ sahetu, sappaccayo ñāṇaṃ dassanaṃ hotī』』ti.

『『Ko nāmāyaṃ, bhante, dhammapariyāyo』』ti? 『『Bojjhaṅgā nāmete, rājakumārā』』ti. 『『Taggha, bhagavā, bojjhaṅgā; taggha, sugata, bojjhaṅgā! Ekamekenapi kho, bhante, bojjhaṅgena samannāgato yathābhūtaṃ jāneyya passeyya, ko pana vādo sattahi bojjhaṅgehi? Yopi me, bhante, gijjhakūṭaṃ pabbataṃ ārohantassa kāyakilamatho cittakilamatho, sopi me paṭippassaddho, dhammo ca me abhisamito』』ti. Chaṭṭhaṃ.

Sākacchavaggo chaṭṭho.

Tassuddānaṃ –

Āhārā pariyāyamaggi, mettaṃ saṅgāravena ca;

Abhayo pucchito pañhaṃ, gijjhakūṭamhi pabbateti.

Ānāpānavaggo
Aṭṭhikamahapphalasuttaṃ
如是我聞。一時,世尊住在王舍城(現在的拉杰吉爾)耆阇崛山。那時,無畏王子來到世尊處。來到后,禮敬世尊,坐在一旁。坐在一旁的無畏王子對世尊說:"大德,富蘭那迦葉這樣說:'無因無緣于無知無見。無因無緣而有無知無見。無因無緣于知見。無因無緣而有知見。'在此,世尊怎麼說?" "王子,有因有緣于無知無見。有因有緣而有無知無見。王子,有因有緣于知見。有因有緣而有知見。" "大德,什麼是無知無見的因,什麼是緣?如何有因有緣而有無知無見?" "王子,當一個人心被欲貪佔據,被欲貪征服,對已生起的欲貪的出離不如實知見時 - 王子,這也是無知無見的因,這是緣。如此有因有緣而有無知無見。 "再者,王子,當一個人心被嗔恚佔據,被嗔恚征服...被昏沉睡眠佔據...被掉舉惡作佔據...被疑惑佔據,被疑惑征服,對已生起的疑惑的出離不如實知見時 - 王子,這也是無知無見的因,這是緣。如此有因有緣而有無知無見。" "大德,這個法門叫什麼名字?" "王子,這些叫做蓋。" "的確,世尊,是蓋;的確,善逝,是蓋!大德,即使被一種蓋所征服,也不能如實知見,更何況是五蓋? "大德,什麼是知見的因,什麼是緣?如何有因有緣而有知見?" "在此,王子,比丘修習念覺支,依止遠離、依止離貪、依止滅盡,迴向于舍。他以修習念覺支的心如實知見 - 王子,這也是知見的因,這是緣。如此有因有緣而有知見。 "再者,王子,比丘...修習舍覺支,依止遠離、依止離貪、依止滅盡,迴向于舍。他以修習舍覺支的心如實知見 - 王子,這也是知見的因,這是緣。如此有因有緣而有知見。" "大德,這個法門叫什麼名字?" "王子,這些叫做覺支。" "的確,世尊,是覺支;的確,善逝,是覺支!大德,即使具足一種覺支,也能如實知見,更何況是七覺支?大德,我攀登耆阇崛山時的身心疲勞,現在也平息了,我也證悟了法。"第六。第六對話品其攝頌: 食、次第、火、慈,以及桑伽羅婆, 無畏所問之問,在耆阇崛山上。
入出息品
骨想大果經
Sāvatthinidānaṃ . 『『Aṭṭhikasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā. Kathaṃ bhāvitā ca, bhikkhave, aṭṭhikasaññā kathaṃ bahulīkatā mahapphalā hoti mahānisaṃsā? Idha, bhikkhave, bhikkhu aṭṭhikasaññāsahagataṃ satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ…pe… aṭṭhikasaññāsahagataṃ upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ bhāvitā kho, bhikkhave, aṭṭhikasaññā evaṃ bahulīkatā mahapphalā hoti mahānisaṃsā』』ti.

Aññataraphalasuttaṃ

『『Aṭṭhikasaññāya, bhikkhave, bhāvitāya bahulīkatāya dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ – diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā. Kathaṃ bhāvitāya ca kho , bhikkhave, aṭṭhikasaññāya kathaṃ bahulīkatāya dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ – diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā? Idha, bhikkhave, bhikkhu aṭṭhikasaññāsahagataṃ satisambojjhaṅgaṃ bhāveti…pe… aṭṭhikasaññāsahagataṃ upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ bhāvitāya kho, bhikkhave, aṭṭhikasaññāya evaṃ bahulīkatāya dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ – diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā』』ti.

Mahatthasuttaṃ

『『Aṭṭhikasaññā , bhikkhave, bhāvitā bahulīkatā mahato atthāya saṃvattati. Kathaṃ bhāvitā ca, bhikkhave, aṭṭhikasaññā kathaṃ bahulīkatā mahato atthāya saṃvattati? Idha, bhikkhave, bhikkhu aṭṭhikasaññāsahagataṃ satisambojjhaṅgaṃ bhāveti…pe… aṭṭhikasaññāsahagataṃ upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ bhāvitā kho, bhikkhave, aṭṭhikasaññā evaṃ bahulīkatā mahato atthāya saṃvattatī』』ti.

Yogakkhemasuttaṃ

『『Aṭṭhikasaññā, bhikkhave, bhāvitā bahulīkatā mahato yogakkhemāya saṃvattati. Kathaṃ bhāvitā ca, bhikkhave, aṭṭhikasaññā kathaṃ bahulīkatā mahato yogakkhemāya saṃvattati? Idha, bhikkhave, bhikkhu aṭṭhikasaññāsahagataṃ satisambojjhaṅgaṃ bhāveti…pe… aṭṭhikasaññāsahagataṃ upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ bhāvitā kho, bhikkhave, aṭṭhikasaññā evaṃ bahulīkatā mahato yogakkhemāya saṃvattatī』』ti.

Saṃvegasuttaṃ

『『Aṭṭhikasaññā , bhikkhave, bhāvitā bahulīkatā mahato saṃvegāya saṃvattati. Kathaṃ bhāvitā ca, bhikkhave, aṭṭhikasaññā kathaṃ bahulīkatā mahato saṃvegāya saṃvattati? Idha, bhikkhave, bhikkhu aṭṭhikasaññāsahagataṃ satisambojjhaṅgaṃ bhāveti…pe… aṭṭhikasaññāsahagataṃ upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ bhāvitā kho, bhikkhave, aṭṭhikasaññā evaṃ bahulīkatā mahato saṃvegāya saṃvattatī』』ti.

Phāsuvihārasuttaṃ

『『Aṭṭhikasaññā , bhikkhave, bhāvitā bahulīkatā mahato phāsuvihārāya saṃvattati. Kathaṃ bhāvitā ca, bhikkhave, aṭṭhikasaññā kathaṃ bahulīkatā mahato phāsuvihārāya saṃvattati? Idha, bhikkhave, bhikkhu aṭṭhikasaññāsahagataṃ satisambojjhaṅgaṃ bhāveti…pe… aṭṭhikasaññāsahagataṃ upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ bhāvitā kho, bhikkhave, aṭṭhikasaññā evaṃ bahulīkatā mahato phāsuvihārāya saṃvattatī』』ti. Paṭhamaṃ.

Puḷavakasuttaṃ
『『Puḷavakasaññā [puḷuvakasaññā (ka.)], bhikkhave, bhāvitā…pe… dutiyaṃ.
Vinīlakasuttaṃ
『『Vinīlakasaññā, bhikkhave…pe… tatiyaṃ.
Vicchiddakasuttaṃ
『『Vicchiddakasaññā, bhikkhave…pe… catutthaṃ.
Uddhumātakasuttaṃ
『『Uddhumātakasaññā, bhikkhave…pe… pañcamaṃ.
Mettāsuttaṃ
『『Mettā, bhikkhave, bhāvitā…pe… chaṭṭhaṃ.
Karuṇāsuttaṃ
『『Karuṇā, bhikkhave, bhāvitā…pe… sattamaṃ.
Muditāsuttaṃ
『『Muditā, bhikkhave, bhāvitā…pe… aṭṭhamaṃ.
Upekkhāsuttaṃ
『『Upekkhā , bhikkhave, bhāvitā…pe… navamaṃ.
Ānāpānasuttaṃ
舍衛城因緣。"諸比丘,骨想若修習、多修習,有大果、大利益。諸比丘,如何修習骨想,如何多修習,有大果、大利益?在此,諸比丘,比丘修習與骨想俱的念覺支,依止遠離、依止離貪、依止滅盡,迴向于舍...修習與骨想俱的舍覺支,依止遠離、依止離貪、依止滅盡,迴向于舍。諸比丘,如此修習骨想,如此多修習,有大果、大利益。" 某果經 "諸比丘,骨想若修習、多修習,可期待兩種果中的一種果:現法中的究竟智,或有餘依時的不還果。諸比丘,如何修習骨想,如何多修習,可期待兩種果中的一種果:現法中的究竟智,或有餘依時的不還果?在此,諸比丘,比丘修習與骨想俱的念覺支...修習與骨想俱的舍覺支,依止遠離、依止離貪、依止滅盡,迴向于舍。諸比丘,如此修習骨想,如此多修習,可期待兩種果中的一種果:現法中的究竟智,或有餘依時的不還果。" 大利經 "諸比丘,骨想若修習、多修習,導向大利。諸比丘,如何修習骨想,如何多修習,導向大利?在此,諸比丘,比丘修習與骨想俱的念覺支...修習與骨想俱的舍覺支,依止遠離、依止離貪、依止滅盡,迴向于舍。諸比丘,如此修習骨想,如此多修習,導向大利。" 安穩經 "諸比丘,骨想若修習、多修習,導向大安穩。諸比丘,如何修習骨想,如何多修習,導向大安穩?在此,諸比丘,比丘修習與骨想俱的念覺支...修習與骨想俱的舍覺支,依止遠離、依止離貪、依止滅盡,迴向于舍。諸比丘,如此修習骨想,如此多修習,導向大安穩。" 悚懼經 "諸比丘,骨想若修習、多修習,導向大悚懼。諸比丘,如何修習骨想,如何多修習,導向大悚懼?在此,諸比丘,比丘修習與骨想俱的念覺支...修習與骨想俱的舍覺支,依止遠離、依止離貪、依止滅盡,迴向于舍。諸比丘,如此修習骨想,如此多修習,導向大悚懼。" 安樂住經 "諸比丘,骨想若修習、多修習,導向大安樂住。諸比丘,如何修習骨想,如何多修習,導向大安樂住?在此,諸比丘,比丘修習與骨想俱的念覺支...修習與骨想俱的舍覺支,依止遠離、依止離貪、依止滅盡,迴向于舍。諸比丘,如此修習骨想,如此多修習,導向大安樂住。"第一。
蟲想經
"諸比丘,蟲想若修習...第二。
青瘀想經
"諸比丘,青瘀想...第三。
破壞想經
"諸比丘,破壞想...第四。
膨脹想經
"諸比丘,膨脹想...第五。
慈經
"諸比丘,慈若修習...第六。
悲經
"諸比丘,悲若修習...第七。
喜經
"諸比丘,喜若修習...第八。
舍經
"諸比丘,舍若修習...第九。
入出息經
『『Ānāpānassati , bhikkhave, bhāvitā…pe… dasamaṃ.

Ānāpānavaggo sattamo.

Tassuddānaṃ –

Aṭṭhikapuḷavakaṃ vinīlakaṃ, vicchiddakaṃ uddhumātena pañcamaṃ;

Mettā karuṇā muditā upekkhā, ānāpānena te dasāti.

Nirodhavaggo
Asubhasuttaṃ
『『Asubhasaññā , bhikkhave…pe… paṭhamaṃ.
Maraṇasuttaṃ
『『Maraṇasaññā , bhikkhave…pe… dutiyaṃ.
Āhārepaṭikūlasuttaṃ
『『Āhāre paṭikūlasaññā, bhikkhave…pe… tatiyaṃ.
Anabhiratisuttaṃ
『『Sabbaloke anabhiratisaññā, bhikkhave…pe… catutthaṃ.
Aniccasuttaṃ
『『Aniccasaññā, bhikkhave…pe… pañcamaṃ.
Dukkhasuttaṃ
『『Anicce dukkhasaññā, bhikkhave…pe… chaṭṭhaṃ.
Anattasuttaṃ
『『Dukkhe anattasaññā, bhikkhave…pe… sattamaṃ.
Pahānasuttaṃ
『『Pahānasaññā, bhikkhave…pe… aṭṭhamaṃ.
Virāgasuttaṃ
『『Virāgasaññā, bhikkhave…pe… navamaṃ.
Nirodhasuttaṃ
『『Nirodhasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā. Kathaṃ bhāvitā ca, bhikkhave, nirodhasaññā kathaṃ bahulīkatā mahapphalā hoti mahānisaṃsā? Idha, bhikkhave, bhikkhu nirodhasaññāsahagataṃ satisambojjhaṅgaṃ bhāveti…pe… nirodhasaññāsahagataṃ upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ bhāvitā kho, bhikkhave, nirodhasaññā evaṃ bahulīkatā mahapphalā hoti mahānisaṃsāti.

『『Nirodhasaññāya, bhikkhave, bhāvitāya bahulīkatāya dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ – diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā. Kathaṃ bhāvitāya, bhikkhave, nirodhasaññāya kathaṃ bahulīkatāya dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ – diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā? Idha, bhikkhave, bhikkhu nirodhasaññāsahagataṃ satisambojjhaṅgaṃ bhāveti…pe… nirodhasaññāsahagataṃ upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ bhāvitāya kho, bhikkhave, nirodhasaññāya evaṃ bahulīkatāya dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ – diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā』』ti.

『『Nirodhasaññā, bhikkhave, bhāvitā bahulīkatā mahato atthāya saṃvattati, mahato yogakkhemāya saṃvattati, mahato saṃvegāya saṃvattati, mahato phāsuvihārāya saṃvattati. Kathaṃ bhāvitā ca, bhikkhave, nirodhasaññā kathaṃ bahulīkatā mahato atthāya saṃvattati, mahato yogakkhemāya saṃvattati, mahato saṃvegāya saṃvattati, mahato phāsuvihārāya saṃvattati? Idha, bhikkhave , bhikkhu nirodhasaññāsahagataṃ satisambojjhaṅgaṃ bhāveti…pe… nirodhasaññāsahagataṃ upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ bhāvitā kho, bhikkhave, nirodhasaññā evaṃ bahulīkatā mahato atthāya saṃvattati, mahato yogakkhemāya saṃvattati, mahato saṃvegāya saṃvattati, mahato phāsuvihārāya saṃvattatī』』ti. Dasamaṃ.

Nirodhavaggo aṭṭhamo.

Tassuddānaṃ –

Asubhamaraṇaāhāre, paṭikūlaanabhiratena [paṭikūlena ca sabbaloke (syā.)];

Aniccadukkhaanattapahānaṃ, virāganirodhena te dasāti.

Gaṅgāpeyyālavaggo

1-12. Gaṅgānadīādisuttaṃ

258-269. 『『Seyyathāpi, bhikkhave, gaṅgā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā; evameva kho, bhikkhave, bhikkhu satta bojjhaṅge bhāvento satta bojjhaṅge bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro. Kathañca, bhikkhave, bhikkhu satta bojjhaṅge bhāvento satta bojjhaṅge bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro? Idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti…pe… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ…pe… evaṃ kho, bhikkhave, bhikkhu satta bojjhaṅge bhāvento satta bojjhaṅge bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro』』ti. (Yāva esanā pāḷi vitthāretabbā).

Gaṅgāpeyyālavaggo navamo.

Tassuddānaṃ –

Cha pācīnato ninnā, cha ninnā ca samuddato;

Dvete cha dvādasa honti, vaggo tena pavuccatīti.

Appamādavaggo

1-10. Tathāgatādisuttaṃ

"諸比丘,入出息念若修習...第十。第七入出息品其攝頌: 骨想、蟲想、青瘀想,破壞想、膨脹想第五, 慈、悲、喜、舍,入出息為第十。
滅品
不凈經
"諸比丘,不凈想...第一。
死想經
"諸比丘,死想...第二。
食厭想經
"諸比丘,對食物的厭惡想...第三。
不樂想經
"諸比丘,對一切世間的不樂想...第四。
無常經
"諸比丘,無常想...第五。
苦經
"諸比丘,無常中的苦想...第六。
無我經
"諸比丘,苦中的無我想...第七。
斷想經
"諸比丘,斷想...第八。
離貪經
"諸比丘,離貪想...第九。
滅盡經
"諸比丘,滅盡想若修習、多修習,有大果、大利益。諸比丘,如何修習滅盡想,如何多修習,有大果、大利益?在此,諸比丘,比丘修習與滅盡想俱的念覺支...修習與滅盡想俱的舍覺支,依止遠離、依止離貪、依止滅盡,迴向于舍。諸比丘,如此修習滅盡想,如此多修習,有大果、大利益。 "諸比丘,滅盡想若修習、多修習,可期待兩種果中的一種果:現法中的究竟智,或有餘依時的不還果。諸比丘,如何修習滅盡想,如何多修習,可期待兩種果中的一種果:現法中的究竟智,或有餘依時的不還果?在此,諸比丘,比丘修習與滅盡想俱的念覺支...修習與滅盡想俱的舍覺支,依止遠離、依止離貪、依止滅盡,迴向于舍。諸比丘,如此修習滅盡想,如此多修習,可期待兩種果中的一種果:現法中的究竟智,或有餘依時的不還果。 "諸比丘,滅盡想若修習、多修習,導向大利,導向大安穩,導向大悚懼,導向大安樂住。諸比丘,如何修習滅盡想,如何多修習,導向大利,導向大安穩,導向大悚懼,導向大安樂住?在此,諸比丘,比丘修習與滅盡想俱的念覺支...修習與滅盡想俱的舍覺支,依止遠離、依止離貪、依止滅盡,迴向于舍。諸比丘,如此修習滅盡想,如此多修習,導向大利,導向大安穩,導向大悚懼,導向大安樂住。"第十。第八滅品其攝頌: 不凈、死、食物厭惡,不樂及無常, 苦、無我、斷、離貪,滅盡為第十。
恒河廣說品 1-12. 恒河等經 258-269. "諸比丘,猶如恒河向東傾斜、向東傾注、向東流注;同樣地,諸比丘,比丘修習七覺支、多修習七覺支,向涅槃傾斜、向涅槃傾注、向涅槃流注。諸比丘,比丘如何修習七覺支、多修習七覺支,向涅槃傾斜、向涅槃傾注、向涅槃流注?在此,諸比丘,比丘修習念覺支...修習舍覺支,依止遠離、依止離貪、依止滅盡,迴向于舍...諸比丘,如是比丘修習七覺支、多修習七覺支,向涅槃傾斜、向涅槃傾注、向涅槃流注。"(應詳述至尋求品) 第九恒河廣說品其攝頌: 六向東傾斜,六傾注入海, 這兩個六成十二,故稱此品。
不放逸品 1-10. 如來等經
『『Yāvatā, bhikkhave, sattā apadā vā dvipadā vā catuppadā vā bahuppadā vāti vitthāretabbaṃ .

Appamādavaggo dasamo.

Tassuddānaṃ –

Tathāgataṃ padaṃ kūṭaṃ, mūlaṃ sārena vassikaṃ;

Rājā candimasūriyā ca, vatthena dasamaṃ padanti.

(Appamādavaggo bojjhaṅgasaṃyuttassa bojjhaṅgavasena vitthāretabbā).

Balakaraṇīyavaggo

1-12. Balādisuttaṃ

『『Seyyathāpi, bhikkhave, ye keci balakaraṇīyā kammantā karīyanti…pe… .

Balakaraṇīyavaggo ekādasamo.

Tassuddānaṃ –

Balaṃ bījañca nāgo ca, rukkho kumbhena sūkiyā;

Ākāsena ca dve meghā, nāvā āgantukā nadīti.

(Balakaraṇīyavaggo bojjhaṅgasaṃyuttassa bojjhaṅgavasena vitthāretabbā).

Esanāvaggo

1-10. Esanādisuttaṃ

『『Tisso imā, bhikkhave, esanā. Katamā tisso? Kāmesanā, bhavesanā, brahmacariyesanāti vitthāretabbaṃ.

Esanāvaggo dvādasamo.

Tassuddānaṃ –

Esanā vidhā āsavo, bhavo ca dukkhatā tisso;

Khilaṃ malañca nīgho ca, vedanā taṇhā tasināya cāti.

(Bojjhaṅgasaṃyuttassa esanāpeyyālaṃ vivekanissitato vitthāretabbaṃ).

Oghavaggo

1-8. Oghādisuttaṃ

『『Cattārome bhikkhave , oghā. Katame cattāro? Kāmogho, bhavogho, diṭṭhogho, avijjoghoti vitthāretabbaṃ.
Uddhambhāgiyasuttaṃ
Sāvatthinidānaṃ. 『『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 satta bojjhaṅgā bhāvetabbā. Katame satta? Idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ…pe… upekkhāsambojjhaṅgaṃ bhāveti rāgavinayapariyosānaṃ dosavinayapariyosānaṃ mohavinayapariyosānaṃ… amatogadhaṃ amataparāyanaṃ amatapariyosānaṃ… nibbānaninnaṃ nibbānapoṇaṃ nibbānapabbhāraṃ. Imesaṃ kho, bhikkhave, bhikkhu pañcannaṃ uddhambhāgiyānaṃ saṃyojanānaṃ abhiññāya pariññāya parikkhayāya pahānāya ime satta bojjhaṅgā bhāvetabbā』』ti. Dasamaṃ.

Oghavaggo terasamo.

Tassuddānaṃ –

Ogho yogo upādānaṃ, ganthā anusayena ca;

Kāmaguṇā nīvaraṇā, khandhā oruddhambhāgiyānīti.

Punagaṅgāpeyyālavaggo

312-323

Punagaṅgānadīādisuttaṃ

Vaggo cuddasamo.

Uddānaṃ –

Cha pācīnato ninnā, cha ninnā ca samuddato;

Dvete cha dvādasa honti, vaggo tena pavuccatīti.

(Bojjhaṅgasaṃyuttassa gaṅgāpeyyālaṃ rāgavasena vitthāretabbaṃ).

Punaappamādavaggo

324-333

Tathāgatādisuttaṃ

Pannarasamo.

Uddānaṃ –

Tathāgataṃ padaṃ kūṭaṃ, mūlaṃ sārena vassikaṃ;

Rājā candimasūriyā ca, vatthena dasamaṃ padanti.

(Appamādavaggo rāgavasena vitthāretabbo).

Punabalakaraṇīyavaggo

334-345

Punabalādisuttaṃ

Soḷasamo.

Uddānaṃ –

Balaṃ bījañca nāgo ca, rukkho kumbhena sūkiyā;

Ākāsena ca dve meghā, nāvā āgantukā nadīti.

(Bojjhaṅgasaṃyuttassa balakaraṇīyavaggo rāgavasena vitthāretabbo).

Punaesanāvaggo

346-356

Punaesanādisuttaṃ

Punaesanāvaggo sattarasamo.

Uddānaṃ –

Esanā vidhā āsavo, bhavo ca dukkhatā tisso;

Khilaṃ malañca nīgho ca, vedanātaṇhā tasināya cāti.

"諸比丘,凡是無足、兩足、四足或多足的眾生..."(應詳述)。第十不放逸品其攝頌: 如來、足跡、屋頂,根本、心材、夏季, 國王、月亮、太陽,衣服為第十。 (應以覺支的方式詳述不放逸品中的覺支相應)
力所作品 1-12. 力等經
"諸比丘,猶如任何需要力量完成的工作..."(應詳述)。第十一力所作品其攝頌: 力、種子、龍象,樹木、水瓶、針, 虛空及兩云,船隻、客人、河流。 (應以覺支的方式詳述力所作品中的覺支相應)
尋求品 1-10. 尋求等經
"諸比丘,有這三種尋求。哪三種?欲尋求、有尋求、梵行尋求。"(應詳述) 第十二尋求品其攝頌: 尋求、種類、漏,有及三種苦, 荒穢、垢、災難,受、愛、渴愛。 (應從依止遠離開始詳述覺支相應的尋求廣說)
暴流品 1-8. 暴流等經
"諸比丘,有四種暴流。哪四種?欲暴流、有暴流、見暴流、無明暴流。"(應詳述)
上分結經
舍衛城因緣。"諸比丘,有這五種上分結。哪五種?色貪、無色貪、慢、掉舉、無明。諸比丘,這就是五種上分結。諸比丘,爲了徹知、遍知、滅盡、斷除這五種上分結,應修習七覺支。哪七種?在此,諸比丘,比丘修習念覺支,依止遠離、依止離貪、依止滅盡,迴向于舍...修習舍覺支,以調伏貪慾為終點,以調伏嗔恚為終點,以調伏愚癡為終點...以不死為歸趣,以不死為目標,以不死為終點...向涅槃傾斜、向涅槃傾注、向涅槃流注。諸比丘,比丘爲了徹知、遍知、滅盡、斷除這五種上分結,應修習這七覺支。"第十。第十三暴流品其攝頌: 暴流、軛、取,結、隨眠, 五欲功德、蓋,蘊及上下分。
再恒河廣說品 312-323 再恒河等經第十四品攝頌: 六向東傾斜,六傾注入海, 這兩個六成十二,故稱此品。 (應以貪的方式詳述覺支相應的恒河廣說)
再不放逸品 324-333 再如來等經第十五品攝頌: 如來、足跡、屋頂,根本、心材、夏季, 國王、月亮、太陽,衣服為第十。 (應以貪的方式詳述不放逸品)
再力所作品 334-345 再力等經第十六品攝頌: 力、種子、龍象,樹木、水瓶、針, 虛空及兩云,船隻、客人、河流。 (應以貪的方式詳述覺支相應的力所作品)
再尋求品 346-356 再尋求等經第十七再尋求品攝頌: 尋求、種類、漏,有及三種苦, 荒穢、垢、災難,受、愛、渴愛。
Punaoghavaggo

357-366

Punaoghādisuttaṃ

Bojjhaṅgasaṃyutassa punaoghavaggo aṭṭhārasamo.

Uddānaṃ –

Ogho yogo upādānaṃ, ganthā anusayena ca;

Kāmaguṇā nīvaraṇā, khandhā oruddhambhāgiyānīti.

(Rāgavinayapariyosāna-dosavinayapariyosāna-mohavinayapariyosānavaggo vitthāretabbo). (Yadapi maggasaṃyuttaṃ vitthāretabbaṃ, tadapi bojjhaṅgasaṃyuttaṃ vitthāretabbaṃ).

Bojjhaṅgasaṃyuttaṃ dutiyaṃ.

再暴流品 357-366 再暴流等經覺支相應的第十八再暴流品攝頌: 暴流、軛、取,結、隨眠, 五欲功德、蓋,蘊及上下分。 (應詳述以調伏貪慾為終點、以調伏嗔恚為終點、以調伏愚癡為終點的品)。(凡是應詳述道相應的,也應詳述覺支相應的)。第二覺支相應