B0102030503satipaṭṭhānasaṃyuttaṃ（念處相應）c3.5s

Satipaṭṭhānasaṃyuttaṃ
Ambapālivaggo
Ambapālisuttaṃ
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā vesāliyaṃ viharati ambapālivane. Tatra kho bhagavā bhikkhū āmantesi – 『『bhikkhavo』』ti. 『『Bhadante』』ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

『『Ekāyano ayaṃ, bhikkhave, maggo sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ – cattāro satipaṭṭhānā. Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ekāyano ayaṃ, bhikkhave, maggo sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ – cattāro satipaṭṭhānā』』ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti. Paṭhamaṃ.

Satisuttaṃ
Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati ambapālivane. Tatra kho bhagavā bhikkhū āmantesi – 『『bhikkhavo』』ti. 『『Bhadante』』ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

『『Sato, bhikkhave, bhikkhu vihareyya sampajāno. Ayaṃ vo amhākaṃ anusāsanī. Kathañca, bhikkhave, bhikkhu sato hoti? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Evaṃ kho, bhikkhave, bhikkhu sato hoti.

『『Kathañca, bhikkhave, bhikkhu sampajāno hoti? Idha, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti. Evaṃ kho, bhikkhave, bhikkhu sampajānakārī hoti. Sato, bhikkhave, bhikkhu vihareyya sampajāno. Ayaṃ vo amhākaṃ anusāsanī』』ti. Dutiyaṃ.

Bhikkhusuttaṃ
念處相應
庵婆波利品
庵婆波利經
如是我聞。一時，世尊住在毗舍離(現在的印度比哈爾邦)的庵婆波利園。在那裡，世尊對比丘們說："諸比丘。"那些比丘回答世尊說："尊者。"世尊如是說： "諸比丘，這是使眾生清凈、超越憂悲、滅除苦惱、得正道、證涅槃的一乘道，即四念處。哪四種？在此，諸比丘，比丘于身觀身而住，精勤、正知、正念，除去對世間的貪憂；于受觀受而住，精勤、正知、正念，除去對世間的貪憂；於心觀心而住，精勤、正知、正念，除去對世間的貪憂；於法觀法而住，精勤、正知、正念，除去對世間的貪憂。諸比丘，這是使眾生清凈、超越憂悲、滅除苦惱、得正道、證涅槃的一乘道，即四念處。" 世尊如是說。那些比丘滿意歡喜世尊所說。第一。
正念經
一時，世尊住在毗舍離的庵婆波利園。在那裡，世尊對比丘們說："諸比丘。"那些比丘回答世尊說："尊者。"世尊如是說： "諸比丘，比丘應當保持正念、正知而住。這是我對你們的教誡。諸比丘，比丘如何保持正念？在此，諸比丘，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。諸比丘，這就是比丘如何保持正念。諸比丘，比丘如何保持正知？在此，諸比丘，比丘在前進後退時保持正知，在觀看周圍時保持正知，在彎曲伸展時保持正知，在穿著僧伽梨、持缽、著衣時保持正知，在吃喝咀嚼品嚐時保持正知，在大小便時保持正知，在行走、站立、坐臥、睡眠、醒覺、說話、沉默時保持正知。諸比丘，這就是比丘如何保持正知。諸比丘，比丘應當保持正念、正知而住。這是我對你們的教誡。"第二。
比丘經
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – 『『sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyya』』nti. 『『Evameva panidhekacce moghapurisā mañceva [mameva (sī.)] ajjhesanti, dhamme ca bhāsite mameva anubandhitabbaṃ maññantī』』ti. 『『Desetu me, bhante, bhagavā saṃkhittena dhammaṃ, desetu sugato saṃkhittena dhammaṃ. Appeva nāmāhaṃ bhagavato bhāsitassa atthaṃ jāneyyaṃ, appeva nāmāhaṃ bhagavato bhāsitassa dāyādo assa』』nti. 『『Tasmātiha tvaṃ, bhikkhu, ādimeva visodhehi kusalesu dhammesu. Ko cādi kusalānaṃ dhammānaṃ? Sīlañca suvisuddhaṃ, diṭṭhi ca ujukā. Yato kho te, bhikkhu, sīlañca suvisuddhaṃ bhavissati diṭṭhi ca ujukā, tato tvaṃ, bhikkhu, sīlaṃ nissāya sīle patiṭṭhāya cattāro satipaṭṭhāne tividhena bhāveyyāsi.

Katame cattāro? Idha tvaṃ, bhikkhu, ajjhattaṃ vā kāye kāyānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; bahiddhā vā kāye kāyānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; ajjhattabahiddhā vā kāye kāyānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ajjhattaṃ vā vedanāsu…pe… bahiddhā vā vedanāsu…pe… ajjhattabahiddhā vā vedanāsu vedanānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ajjhattaṃ vā citte…pe… bahiddhā vā citte…pe… ajjhattabahiddhā vā citte cittānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ajjhattaṃ vā dhammesu…pe… bahiddhā vā dhammesu…pe… ajjhattabahiddhā vā dhammesu dhammānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Yato kho tvaṃ, bhikkhu, sīlaṃ nissāya sīle patiṭṭhāya ime cattāro satipaṭṭhāne evaṃ tividhena bhāvessasi, tato tuyhaṃ, bhikkhu, yā ratti vā divaso vā āgamissati vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihānī』』ti.

Atha kho so bhikkhu bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho so bhikkhu eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati . 『『Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā』』ti abbhaññāsi. Aññataro ca pana so bhikkhu arahataṃ ahosīti. Tatiyaṃ.

Sālasuttaṃ
比丘經
一時，世尊住在舍衛城(現在的印度北方邦)祇樹給孤獨園。那時，有一位比丘來到世尊處，來到後向世尊禮拜，然後坐在一旁。坐在一旁的那位比丘對世尊如是說："尊者，請世尊為我簡要說法，我聽聞世尊之法后，可以獨處、遠離、不放逸、精進、專注而住。" "正是如此，有些愚人請求我說法，但在法被宣說后，他們認為應該跟隨我。" "尊者，請世尊為我簡要說法，請善逝為我簡要說法。也許我能理解世尊所說的意義，也許我能成為世尊所說之法的繼承人。" "那麼，比丘，你應當首先凈化善法。什麼是善法的開端？是清凈的戒和正直的見。比丘，當你的戒清凈，見正直時，你應當依戒而住，立於戒，以三種方式修習四念處。哪四種？在此，比丘，你應當于內身觀身而住，精勤、正知、正念，除去對世間的貪憂；于外身觀身而住，精勤、正知、正念，除去對世間的貪憂；于內外身觀身而住，精勤、正知、正念，除去對世間的貪憂。于內受......于外受......于內外受觀受而住，精勤、正知、正念，除去對世間的貪憂。于內心......于外心......于內外心觀心而住，精勤、正知、正念，除去對世間的貪憂。于內法......于外法......于內外法觀法而住，精勤、正知、正念，除去對世間的貪憂。比丘，當你依戒而住，立於戒，以這三種方式修習這四念處時，無論是夜晚還是白天到來，你都可以期待在善法上增長，而不會衰退。" 然後，那位比丘歡喜讚歎世尊所說，從座位起身，向世尊禮拜，右繞后離去。那位比丘獨處、遠離、不放逸、精進、專注而住，不久就實現了 - 善男子正確地從在家出家的最終目標 - 在現法中自己證知、證悟、成就並安住于無上梵行的圓滿。他了知："生已盡，梵行已立，所作已辦，不受後有。"那位比丘成為阿羅漢之一。第三。
沙羅樹經
Ekaṃ samayaṃ bhagavā kosalesu viharati sālāya brāhmaṇagāme. Tatra kho bhagavā bhikkhū āmantesi…pe… etadavoca –

『『Ye te, bhikkhave, bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ, te vo, bhikkhave, bhikkhū catunnaṃ satipaṭṭhānānaṃ bhāvanāya samādapetabbā nivesetabbā patiṭṭhāpetabbā. Katamesaṃ catunnaṃ? Etha tumhe, āvuso, kāye kāyānupassino viharatha ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, kāyassa yathābhūtaṃ ñāṇāya; vedanāsu vedanānupassino viharatha ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, vedanānaṃ yathābhūtaṃ ñāṇāya; citte cittānupassino viharatha ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, cittassa yathābhūtaṃ ñāṇāya; dhammesu dhammānupassino viharatha ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, dhammānaṃ yathābhūtaṃ ñāṇāya. Yepi te, bhikkhave, bhikkhū sekhā appattamānasā anuttaraṃ yogakkhemaṃ patthayamānā viharanti, tepi kāye kāyānupassino viharanti ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā , kāyassa pariññāya; vedanāsu vedanānupassino viharanti ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, vedanānaṃ pariññāya; citte cittānupassino viharanti ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, cittassa pariññāya; dhammesu dhammānupassino viharanti ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, dhammānaṃ pariññāya.

『『Yepi te, bhikkhave, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññā vimuttā, tepi kāye kāyānupassino viharanti ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, kāyena visaṃyuttā; vedanāsu vedanānupassino viharanti ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, vedanāhi visaṃyuttā; citte cittānupassino viharanti ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, cittena visaṃyuttā; dhammesu dhammānupassino viharanti ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, dhammehi visaṃyuttā.

『『Yepi te, bhikkhave, bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ, te vo, bhikkhave, bhikkhū imesaṃ catunnaṃ satipaṭṭhānānaṃ bhāvanāya samādapetabbā nivesetabbā patiṭṭhāpetabbā』』ti. Catutthaṃ.

Akusalarāsisuttaṃ
Sāvatthinidānaṃ . Tatra kho bhagavā etadavoca – 『『『akusalarāsī』ti, bhikkhave, vadamāno pañca nīvaraṇe sammā vadamāno vadeyya. Kevalo hāyaṃ, bhikkhave, akusalarāsi, yadidaṃ – pañca nīvaraṇā. Katame pañca? Kāmacchandanīvaraṇaṃ , byāpādanīvaraṇaṃ, thinamiddhanīvaraṇaṃ, uddhaccakukkuccanīvaraṇaṃ, vicikicchānīvaraṇaṃ. 『Akusalarāsī』ti, bhikkhave, vadamāno ime pañca nīvaraṇe sammā vadamāno vadeyya. Kevalo hāyaṃ, bhikkhave, akusalarāsi, yadidaṃ – pañca nīvaraṇā.

『『『Kusalarāsī』ti, bhikkhave, vadamāno cattāro satipaṭṭhāne sammā vadamāno vadeyya. Kevalo hāyaṃ, bhikkhave, kusalarāsi, yadidaṃ – cattāro satipaṭṭhānā. Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ . 『Kusalarāsī』ti, bhikkhave, vadamāno ime cattāro satipaṭṭhāne sammā vadamāno vadeyya. Kevalo hāyaṃ, bhikkhave, kusalarāsi, yadidaṃ – cattāro satipaṭṭhānā』』ti. Pañcamaṃ.

Sakuṇagghisuttaṃ
一時，世尊住在俱薩羅國(現在的印度北方邦)的沙羅婆羅門村。在那裡，世尊對比丘們說......如是說： "諸比丘，那些新出家不久、剛來到這法與律中的比丘們，你們應當鼓勵、安置、建立他們修習四念處。哪四種？來吧，朋友們，你們應當于身觀身而住，精勤、正知、專一、心清凈、心定、心一境性，為如實知身；于受觀受而住，精勤、正知、專一、心清凈、心定、心一境性，為如實知受；於心觀心而住，精勤、正知、專一、心清凈、心定、心一境性，為如實知心；於法觀法而住，精勤、正知、專一、心清凈、心定、心一境性，為如實知法。諸比丘，那些還在學習、尚未達到目標、希求無上安穩的比丘們，他們也于身觀身而住，精勤、正知、專一、心清凈、心定、心一境性，為遍知身；于受觀受而住，精勤、正知、專一、心清凈、心定、心一境性，為遍知受；於心觀心而住，精勤、正知、專一、心清凈、心定、心一境性，為遍知心；於法觀法而住，精勤、正知、專一、心清凈、心定、心一境性，為遍知法。諸比丘，那些阿羅漢、漏盡、梵行已立、所作已辦、舍下重擔、達到自己的目標、徹底斷除有結、正智解脫的比丘們，他們也于身觀身而住，精勤、正知、專一、心清凈、心定、心一境性，與身份離；于受觀受而住，精勤、正知、專一、心清凈、心定、心一境性，與受分離；於心觀心而住，精勤、正知、專一、心清凈、心定、心一境性，與心分離；於法觀法而住，精勤、正知、專一、心清凈、心定、心一境性，與法分離。諸比丘，那些新出家不久、剛來到這法與律中的比丘們，你們應當鼓勵、安置、建立他們修習這四念處。"第四。
不善聚經
舍衛城因緣。在那裡，世尊如是說："諸比丘，如果要正確地說'不善聚'，就應該說五蓋。諸比丘，這整個不善聚就是這五蓋。哪五種？欲貪蓋、嗔恚蓋、昏沉睡眠蓋、掉舉惡作蓋、疑蓋。諸比丘，如果要正確地說'不善聚'，就應該說這五蓋。諸比丘，這整個不善聚就是這五蓋。諸比丘，如果要正確地說'善聚'，就應該說四念處。諸比丘，這整個善聚就是這四念處。哪四種？在此，諸比丘，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。諸比丘，如果要正確地說'善聚'，就應該說這四念處。諸比丘，這整個善聚就是這四念處。"第五。
鷹經
『『Bhūtapubbaṃ, bhikkhave, sakuṇagghi lāpaṃ sakuṇaṃ sahasā ajjhappattā aggahesi. Atha kho, bhikkhave, lāpo sakuṇo sakuṇagghiyā hariyamāno evaṃ paridevasi – 『mayamevamha [mayamevāmha (ka.)] alakkhikā, mayaṃ appapuññā, ye mayaṃ agocare carimha paravisaye. Sacejja mayaṃ gocare careyyāma sake pettike visaye, na myāyaṃ [na cāyaṃ (sī.)], sakuṇagghi, alaṃ abhavissa, yadidaṃ – yuddhāyā』ti. 『Ko pana te, lāpa, gocaro sako pettiko visayo』ti? 『Yadidaṃ – naṅgalakaṭṭhakaraṇaṃ leḍḍuṭṭhāna』』』nti. 『『Atha kho, bhikkhave, sakuṇagghi sake bale apatthaddhā sake bale asaṃvadamānā [avacamānā (sī.)] lāpaṃ sakuṇaṃ pamuñci – 『gaccha kho tvaṃ, lāpa, tatrapi me gantvā na mokkhasī』』』ti.

『『Atha kho, bhikkhave, lāpo sakuṇo naṅgalakaṭṭhakaraṇaṃ leḍḍuṭṭhānaṃ gantvā mahantaṃ leḍḍuṃ abhiruhitvā sakuṇagghiṃ vadamāno aṭṭhāsi – 『ehi kho dāni me, sakuṇagghi, ehi kho dāni me, sakuṇagghī』ti. Atha kho sā, bhikkhave, sakuṇagghi sake bale apatthaddhā sake bale asaṃvadamānā ubho pakkhe sannayha [sandhāya (sī. syā.)] lāpaṃ sakuṇaṃ sahasā ajjhappattā. Yadā kho, bhikkhave, aññāsi lāpo sakuṇo 『bahuāgato kho myāyaṃ sakuṇagghī』ti, atha tasseva leḍḍussa antaraṃ paccupādi. Atha kho, bhikkhave, sakuṇagghi tattheva uraṃ paccatāḷesi. Evañhi taṃ [evaṃ hetaṃ (sī.)], bhikkhave, hoti yo agocare carati paravisaye.

『『Tasmātiha, bhikkhave, mā agocare carittha paravisaye. Agocare, bhikkhave, carataṃ paravisaye lacchati māro otāraṃ, lacchati māro ārammaṇaṃ. Ko ca, bhikkhave, bhikkhuno agocaro paravisayo? Yadidaṃ – pañca kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, sotaviññeyyā saddā…pe… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā – ayaṃ, bhikkhave, bhikkhuno agocaro paravisayo.

『『Gocare, bhikkhave, caratha sake pettike visaye. Gocare, bhikkhave, carataṃ sake pettike visaye na lacchati māro otāraṃ, na lacchati māro ārammaṇaṃ. Ko ca, bhikkhave, bhikkhuno gocaro sako pettiko visayo? Yadidaṃ – cattāro satipaṭṭhānā. Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ – ayaṃ, bhikkhave, bhikkhuno gocaro sako pettiko visayo』』ti. Chaṭṭhaṃ.

Makkaṭasuttaṃ
"諸比丘，從前有一隻鷹突然俯衝抓住了一隻鵪鶉。諸比丘，那隻鵪鶉被鷹抓走時這樣哀叫：'我們真是不幸，我們福薄，因為我們在不該去的地方、他人的領域遊蕩。如果我們今天在自己的領域、祖傳的地盤遊蕩，這隻鷹就不是我的對手，不能與我戰鬥。'鷹問：'鵪鶉啊，什麼是你的領域、你祖傳的地盤？''就是那被犁耕過、土塊堆積的地方。' 諸比丘，那隻鷹對自己的力量沒有自信，對自己的力量沒有把握，就放開了鵪鶉，說：'去吧，鵪鶉，即使你去了那裡，你也逃不脫我。' 諸比丘，那隻鵪鶉飛到被犁耕過、土塊堆積的地方，爬上一個大土塊，站在那裡對鷹說：'來吧，鷹，現在來吧，鷹。'諸比丘，那隻鷹對自己的力量沒有自信，對自己的力量沒有把握，收攏雙翅，突然向鵪鶉俯衝而下。諸比丘，當鵪鶉知道'這隻鷹已經飛近了'時，它就鉆到那土塊下面去了。諸比丘，鷹就在那裡撞傷了胸部。諸比丘，這就是在不該去的地方、他人的領域遊蕩的下場。因此，諸比丘，不要在不該去的地方、他人的領域遊蕩。諸比丘，在不該去的地方、他人的領域遊蕩時，魔羅會得到機會，魔羅會得到目標。諸比丘，什麼是比丘不該去的地方、他人的領域？就是五種欲樂。哪五種？眼識可識別的色，可愛、可意、可悅、可喜、與欲相應、能引起貪愛；耳識可識別的聲......鼻識可識別的香......舌識可識別的味......身識可識別的觸，可愛、可意、可悅、可喜、與欲相應、能引起貪愛。諸比丘，這就是比丘不該去的地方、他人的領域。諸比丘，你們應當在自己的領域、祖傳的地盤遊蕩。諸比丘，在自己的領域、祖傳的地盤遊蕩時，魔羅不會得到機會，魔羅不會得到目標。諸比丘，什麼是比丘自己的領域、祖傳的地盤？就是四念處。哪四種？在此，諸比丘，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。諸比丘，這就是比丘自己的領域、祖傳的地盤。"第六。
猴子經
『『Atthi, bhikkhave, himavato pabbatarājassa duggā visamā desā, yattha neva makkaṭānaṃ cārī na manussānaṃ. Atthi, bhikkhave, himavato pabbatarājassa duggā visamā desā, yattha makkaṭānañhi kho cārī, na manussānaṃ. Atthi, bhikkhave, himavato pabbatarājassa samā bhūmibhāgā ramaṇīyā, yattha makkaṭānañceva cārī manussānañca. Tatra, bhikkhave, luddā makkaṭavīthīsu lepaṃ oḍḍenti makkaṭānaṃ bādhanāya.

『『Tatra, bhikkhave, ye te makkaṭā abālajātikā alolajātikā, te taṃ lepaṃ disvā ārakā parivajjanti. Yo pana so hoti makkaṭo bālajātiko lolajātiko, so taṃ lepaṃ upasaṅkamitvā hatthena gaṇhāti. So tattha bajjhati. 『Hatthaṃ mocessāmī』ti dutiyena hatthena gaṇhāti. So tattha bajjhati. 『Ubho hatthe mocessāmī』ti pādena gaṇhāti. So tattha bajjhati. 『Ubho hatthe mocessāmi pādañcā』ti dutiyena pādena gaṇhāti. So tattha bajjhati. 『Ubho hatthe mocessāmi pāde cā』ti tuṇḍena gaṇhāti. So tattha bajjhati. Evañhi so, bhikkhave, makkaṭo pañcoḍḍito thunaṃ seti anayaṃ āpanno byasanaṃ āpanno yathākāmakaraṇīyo luddassa. Tamenaṃ, bhikkhave, luddo vijjhitvā tasmiṃyeva kaṭṭhakataṅgāre [tasmiṃyeva makkaṭaṃ uddharitvā (sī. syā.)] avassajjetvā yena kāmaṃ pakkamati. Evaṃ so taṃ, bhikkhave, hoti yo agocare carati paravisaye.

『『Tasmātiha, bhikkhave, mā agocare carittha paravisaye. Agocare, bhikkhave, carataṃ paravisaye lacchati māro otāraṃ, lacchati māro ārammaṇaṃ. Ko ca, bhikkhave, bhikkhuno agocaro paravisayo? Yadidaṃ – pañca kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, sotaviññeyyā saddā…pe… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ayaṃ, bhikkhave, bhikkhuno agocaro paravisayo.

『『Gocare, bhikkhave, caratha sake pettike visaye. Gocare, bhikkhave , carataṃ sake pettike visaye na lacchati māro otāraṃ, na lacchati māro ārammaṇaṃ. Ko ca, bhikkhave, bhikkhuno gocaro sako pettiko visayo? Yadidaṃ – cattāro satipaṭṭhānā. Katame cattāro ? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ayaṃ, bhikkhave, bhikkhuno gocaro sako pettiko visayo』』ti. Sattamaṃ.

Sūdasuttaṃ
"諸比丘，在雪山王上有些險峻難行的地方，那裡既不是猴子的活動範圍，也不是人類的活動範圍。諸比丘，在雪山王上有些險峻難行的地方，那裡是猴子的活動範圍，但不是人類的活動範圍。諸比丘，在雪山王上有些平坦美麗的地方，那裡既是猴子的活動範圍，也是人類的活動範圍。在那裡，諸比丘，獵人在猴子常走的路上設定粘膠陷阱來捕捉猴子。諸比丘，那些不愚蠢、不貪婪的猴子看到那粘膠陷阱就遠遠地避開。但是那些愚蠢、貪婪的猴子接近那粘膠陷阱，用手去抓。它的手就粘住了。它想'我要解放我的手'，就用另一隻手去抓。那隻手也粘住了。它想'我要解放兩隻手'，就用腳去抓。那隻腳也粘住了。它想'我要解放兩隻手和一隻腳'，就用另一隻腳去抓。那隻腳也粘住了。它想'我要解放兩隻手和兩隻腳'，就用嘴去咬。嘴也粘住了。就這樣，諸比丘，那隻猴子被五處束縛，躺在那裡哀號，陷入困境，遭遇不幸，任由獵人處置。諸比丘，獵人刺殺它，把它放在那根木棒上，然後隨意離去。諸比丘，這就是在不該去的地方、他人的領域遊蕩的下場。因此，諸比丘，不要在不該去的地方、他人的領域遊蕩。諸比丘，在不該去的地方、他人的領域遊蕩時，魔羅會得到機會，魔羅會得到目標。諸比丘，什麼是比丘不該去的地方、他人的領域？就是五種欲樂。哪五種？眼識可識別的色，可愛、可意、可悅、可喜、與欲相應、能引起貪愛；耳識可識別的聲......鼻識可識別的香......舌識可識別的味......身識可識別的觸，可愛、可意、可悅、可喜、與欲相應、能引起貪愛。諸比丘，這就是比丘不該去的地方、他人的領域。諸比丘，你們應當在自己的領域、祖傳的地盤遊蕩。諸比丘，在自己的領域、祖傳的地盤遊蕩時，魔羅不會得到機會，魔羅不會得到目標。諸比丘，什麼是比丘自己的領域、祖傳的地盤？就是四念處。哪四種？在此，諸比丘，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。諸比丘，這就是比丘自己的領域、祖傳的地盤。"第七。
廚師經
『『Seyyathāpi, bhikkhave, bālo abyatto akusalo sūdo rājānaṃ vā rājamahāmattaṃ vā [rājamahāmattānaṃ vā (sī.)] nānaccayehi sūpehi paccupaṭṭhito assa – ambilaggehipi, tittakaggehipi, kaṭukaggehipi, madhuraggehipi, khārikehipi, akhārikehipi, loṇikehipi, aloṇikehipi.

『『Sa kho so, bhikkhave, bālo abyatto akusalo sūdo sakassa bhattu nimittaṃ na uggaṇhāti – 『idaṃ vā me ajja bhattu sūpeyyaṃ ruccati, imassa vā abhiharati, imassa vā bahuṃ gaṇhāti, imassa vā vaṇṇaṃ bhāsati. Ambilaggaṃ vā me ajja bhattu sūpeyyaṃ ruccati , ambilaggassa vā abhiharati, ambilaggassa vā bahuṃ gaṇhāti, ambilaggassa vā vaṇṇaṃ bhāsati. Tittakaggaṃ vā me ajja… kaṭukaggaṃ vā me ajja… madhuraggaṃ vā me ajja… khārikaṃ vā me ajja… akhārikaṃ vā me ajja… loṇikaṃ vā me ajja… aloṇikaṃ vā me ajja bhattu sūpeyyaṃ ruccati, aloṇikassa vā abhiharati, aloṇikassa vā bahuṃ gaṇhāti, aloṇikassa vā vaṇṇaṃ bhāsatī』』』ti.

『『Sa kho so, bhikkhave, bālo abyatto akusalo sūdo na ceva lābhī hoti acchādanassa, na lābhī vetanassa, na lābhī abhihārānaṃ. Taṃ kissa hetu? Tathā hi so, bhikkhave, bālo abyatto akusalo sūdo sakassa bhattu nimittaṃ na uggaṇhāti. Evameva kho, bhikkhave, idhekacco bālo abyatto akusalo bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Tassa kāye kāyānupassino viharato cittaṃ na samādhiyati, upakkilesā na pahīyanti. So taṃ nimittaṃ na uggaṇhāti. Vedanāsu vedanānupassī viharati…pe… citte cittānupassī viharati …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Tassa dhammesu dhammānupassino viharato cittaṃ na samādhiyati, upakkilesā na pahīyanti. So taṃ nimittaṃ na uggaṇhāti.

『『Sa kho so, bhikkhave, bālo abyatto akusalo bhikkhu na ceva lābhī hoti diṭṭheva dhamme sukhavihārānaṃ, na lābhī satisampajaññassa . Taṃ kissa hetu? Tathā hi so, bhikkhave, bālo abyatto akusalo bhikkhu sakassa cittassa nimittaṃ na uggaṇhāti.

『『Seyyathāpi, bhikkhave, paṇḍito byatto kusalo sūdo rājānaṃ vā rājamahāmattaṃ vā nānaccayehi sūpehi paccupaṭṭhito assa – ambilaggehipi, tittakaggehipi, kaṭukaggehipi, madhuraggehipi, khārikehipi, akhārikehipi, loṇikehipi, aloṇikehipi.

『『Sa kho so, bhikkhave, paṇḍito byatto kusalo sūdo sakassa bhattu nimittaṃ uggaṇhāti – 『idaṃ vā me ajja bhattu sūpeyyaṃ ruccati, imassa vā abhiharati, imassa vā bahuṃ gaṇhāti, imassa vā vaṇṇaṃ bhāsati. Ambilaggaṃ vā me ajja bhattu sūpeyyaṃ ruccati , ambilaggassa vā abhiharati, ambilaggassa vā bahuṃ gaṇhāti, ambilaggassa vā vaṇṇaṃ bhāsati. Tittakaggaṃ vā me ajja… kaṭukaggaṃ vā me ajja… madhuraggaṃ vā me ajja… khārikaṃ vā me ajja… akhārikaṃ vā me ajja… loṇikaṃ vā me ajja… aloṇikaṃ vā me ajja bhattu sūpeyyaṃ ruccati, aloṇikassa vā abhiharati, aloṇikassa vā bahuṃ gaṇhāti, aloṇikassa vā vaṇṇaṃ bhāsatī』』』ti.

『『Sa kho so, bhikkhave, paṇḍito byatto kusalo sūdo lābhī ceva hoti acchādanassa, lābhī vetanassa, lābhī abhihārānaṃ. Taṃ kissa hetu? Tathā hi so, bhikkhave, paṇḍito byatto kusalo sūdo sakassa bhattu nimittaṃ uggaṇhāti. Evameva kho, bhikkhave, idhekacco paṇḍito byatto kusalo bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Tassa kāye kāyānupassino viharato cittaṃ samādhiyati, upakkilesā pahīyanti . So taṃ nimittaṃ uggaṇhāti. Vedanāsu vedanānupassī viharati…pe… citte cittānupassī viharati…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Tassa dhammesu dhammānupassino viharato cittaṃ samādhiyati, upakkilesā pahīyanti. So taṃ nimittaṃ uggaṇhāti.

『『Sa kho so, bhikkhave, paṇḍito byatto kusalo bhikkhu lābhī ceva hoti diṭṭheva dhamme sukhavihārānaṃ, lābhī hoti satisampajaññassa. Taṃ kissa hetu? Tathā hi so, bhikkhave, paṇḍito byatto kusalo bhikkhu sakassa cittassa nimittaṃ uggaṇhātī』』ti. Aṭṭhamaṃ.

Gilānasuttaṃ
"諸比丘，就像一個愚蠢、無能、不熟練的廚師為國王或大臣準備各種調味的咖喱 - 酸的、苦的、辣的、甜的、堿性的、非堿性的、鹹的、不鹹的。諸比丘，那個愚蠢、無能、不熟練的廚師不瞭解他主人的喜好 - '今天我的主人喜歡這道咖喱，或者他伸手去拿這個，或者他多吃這個，或者他稱讚這個。今天我的主人喜歡酸味的咖喱，或者他伸手去拿酸味的，或者他多吃酸味的，或者他稱讚酸味的。今天我的主人喜歡苦味的......辣味的......甜味的......堿性的......非堿性的......鹹的......不鹹的咖喱，或者他伸手去拿不鹹的，或者他多吃不鹹的，或者他稱讚不鹹的。' 諸比丘，那個愚蠢、無能、不熟練的廚師既得不到衣服，也得不到工資，也得不到賞賜。為什麼？因為那個愚蠢、無能、不熟練的廚師不瞭解他主人的喜好。同樣地，諸比丘，在這裡，某個愚蠢、無能、不熟練的比丘于身觀身而住，精勤、正知、正念，除去對世間的貪憂。當他于身觀身而住時，他的心不能定下來，煩惱不能去除。他不瞭解這個征相。他于受觀受而住......於心觀心而住......於法觀法而住，精勤、正知、正念，除去對世間的貪憂。當他於法觀法而住時，他的心不能定下來，煩惱不能去除。他不瞭解這個征相。諸比丘，那個愚蠢、無能、不熟練的比丘既得不到現法樂住，也得不到正念正知。為什麼？因為那個愚蠢、無能、不熟練的比丘不瞭解自己心的征相。諸比丘，就像一個聰明、能幹、熟練的廚師為國王或大臣準備各種調味的咖喱 - 酸的、苦的、辣的、甜的、堿性的、非堿性的、鹹的、不鹹的。諸比丘，那個聰明、能幹、熟練的廚師瞭解他主人的喜好 - '今天我的主人喜歡這道咖喱，或者他伸手去拿這個，或者他多吃這個，或者他稱讚這個。今天我的主人喜歡酸味的咖喱，或者他伸手去拿酸味的，或者他多吃酸味的，或者他稱讚酸味的。今天我的主人喜歡苦味的......辣味的......甜味的......堿性的......非堿性的......鹹的......不鹹的咖喱，或者他伸手去拿不鹹的，或者他多吃不鹹的，或者他稱讚不鹹的。' 諸比丘，那個聰明、能幹、熟練的廚師既得到衣服，也得到工資，也得到賞賜。為什麼？因為那個聰明、能幹、熟練的廚師瞭解他主人的喜好。同樣地，諸比丘，在這裡，某個聰明、能幹、熟練的比丘于身觀身而住，精勤、正知、正念，除去對世間的貪憂。當他于身觀身而住時，他的心能定下來，煩惱能去除。他了解這個征相。他于受觀受而住......於心觀心而住......於法觀法而住，精勤、正知、正念，除去對世間的貪憂。當他於法觀法而住時，他的心能定下來，煩惱能去除。他了解這個征相。諸比丘，那個聰明、能幹、熟練的比丘既得到現法樂住，也得到正念正知。為什麼？因為那個聰明、能幹、熟練的比丘瞭解自己心的征相。"第八。
病人經
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā vesāliyaṃ viharati veḷuvagāmake [beluvagāmake (sī. syā. kaṃ. pī.)]. Tatra kho bhagavā bhikkhū āmantesi – 『『etha tumhe, bhikkhave, samantā vesāliyā yathāmittaṃ yathāsandiṭṭhaṃ yathāsambhattaṃ vassaṃ upetha. Idhevāhaṃ veḷuvagāmake vassaṃ upagacchāmī』』ti. 『『Evaṃ, bhante』』ti kho te bhikkhū bhagavato paṭissutvā samantā vesāliyā yathāmittaṃ yathāsandiṭṭhaṃ yathāsambhattaṃ vassaṃ upagacchuṃ. Bhagavā pana tattheva veḷuvagāmake vassaṃ upagacchi [upagañchi (sī. pī.)].

Atha kho bhagavato vassūpagatassa kharo ābādho uppajji, bāḷhā vedanā vattanti māraṇantikā. Tatra sudaṃ bhagavā sato sampajāno adhivāsesi avihaññamāno. Atha kho bhagavato etadahosi – 『『na kho me taṃ patirūpaṃ, yohaṃ anāmantetvā upaṭṭhāke anapaloketvā bhikkhusaṅghaṃ parinibbāyeyyaṃ. Yaṃnūnāhaṃ imaṃ ābādhaṃ vīriyena paṭipaṇāmetvā jīvitasaṅkhāraṃ adhiṭṭhāya vihareyya』』nti. Atha kho bhagavā taṃ ābādhaṃ vīriyena paṭipaṇāmetvā jīvitasaṅkhāraṃ adhiṭṭhāya vihāsi. (Atha kho bhagavato so ābādho paṭippassambhi) [( ) dī. ni. 2.164 dissati].

Atha kho bhagavā gilānā vuṭṭhito [gilānavuṭṭhito (saddanīti)] aciravuṭṭhito gelaññā vihārā nikkhamitvā vihārapacchāyāyaṃ [vihārapacchāchāyāyaṃ (bahūsu)] paññatte āsane nisīdi. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – 『『diṭṭho me, bhante, bhagavato phāsu; diṭṭhaṃ, bhante, bhagavato khamanīyaṃ; diṭṭhaṃ, bhante, bhagavato yāpanīyaṃ. Api ca me, bhante, madhurakajāto viya kāyo, disāpi me na pakkhāyanti, dhammāpi maṃ nappaṭibhanti bhagavato gelaññena. Api ca me, bhante, ahosi kācideva assāsamattā – 『na tāva bhagavā parinibbāyissati, na yāva bhagavā bhikkhusaṅghaṃ ārabbha kiñcideva udāharatī』』』ti.

『『Kiṃ pana dāni, ānanda, bhikkhusaṅgho mayi paccāsīsati [paccāsiṃsati (sī. syā. kaṃ. pī.)]? Desito, ānanda, mayā dhammo anantaraṃ abāhiraṃ karitvā. Natthānanda, tathāgatassa dhammesu ācariyamuṭṭhi. Yassa nūna, ānanda, evamassa – 『ahaṃ bhikkhusaṅghaṃ pariharissāmī』ti vā, 『mamuddesiko bhikkhusaṅgho』ti vā, so nūna, ānanda, bhikkhusaṅghaṃ ārabbha kiñcideva udāhareyya. Tathāgatassa kho, ānanda, na evaṃ hoti – 『ahaṃ bhikkhusaṅghaṃ pariharissāmī』ti vā , 『mamuddesiko bhikkhusaṅgho』ti vā. Sa kiṃ [so nūna (sī. pī.)], ānanda, tathāgato bhikkhusaṅghaṃ ārabbha kiñcideva udāharissati! Etarahi kho panāhaṃ, ānanda, jiṇṇo vuddho mahallako addhagato vayoanuppatto. Āsītiko me vayo vattati. Seyyathāpi, ānanda, jajjarasakaṭaṃ [jarasakaṭaṃ (sabbattha)] veḷamissakena [vegamissakena (sī.), veḷumissakena (syā. kaṃ.), vedhamissakena (pī. ka.), vekhamissakena (ka.)] yāpeti; evameva kho, ānanda, vedhamissakena maññe tathāgatassa kāyo yāpeti.

『『Yasmiṃ , ānanda, samaye tathāgato sabbanimittānaṃ amanasikārā ekaccānaṃ vedanānaṃ nirodhā animittaṃ cetosamādhiṃ upasampajja viharati, phāsutaro [phāsutaraṃ (sabbattha)], ānanda, tasmiṃ samaye tathāgatassa kāyo hoti [tathāgatassa hoti (bahūsu)]. Tasmātihānanda, attadīpā viharatha attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā.

『『Kathañcānanda, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo? Idhānanda, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Evaṃ kho, ānanda, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo. Ye hi keci, ānanda, etarahi vā mamaccaye vā attadīpā viharissanti attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā ; tamatagge mete, ānanda, bhikkhū bhavissanti ye keci sikkhākāmā』』ti. Navamaṃ.

Bhikkhunupassayasuttaṃ
如是我聞。一時，世尊住在毗舍離(現在的印度比哈爾邦)附近的竹林村。在那裡，世尊對比丘們說："來吧，諸比丘，你們在毗舍離周圍，根據朋友、熟人、同伴的關係安居。我就在這竹林村安居。"那些比丘回答世尊說："是的，尊者。"然後他們在毗舍離周圍，根據朋友、熟人、同伴的關係安居。世尊則在竹林村安居。世尊安居期間，生起了嚴重的疾病，產生了瀕死的劇痛。世尊正念正知地忍受，不受困擾。然後世尊想："如果我不告訴侍者，不通知比丘僧團就入涅槃，這對我來說是不恰當的。我應該以精進力驅除這疾病，住于命行，繼續生存。"於是世尊以精進力驅除疾病，住于命行，繼續生存。（然後世尊的疾病平息了。）世尊從病中康復，病癒不久，從住處出來，坐在住處後面準備好的座位上。這時，尊者阿難來到世尊處，向世尊禮拜後坐在一旁。坐在一旁的尊者阿難對世尊說："尊者，我看到世尊安康；尊者，我看到世尊忍受；尊者，我看到世尊能維持生命。但是，尊者，因為世尊的病，我的身體變得像麻木一樣，方向感都失去了，法也不明瞭。然而，尊者，我還有一點安慰，那就是'世尊不會在沒有對比丘僧團說些什麼之前就入涅槃'。" "阿難，比丘僧團現在還期待我什麼呢？阿難，我已經毫無保留地教導了法，既不是內部的也不是外部的。阿難，如來對法沒有秘而不宣的。阿難，如果有人認為'我要照顧比丘僧團'或'比丘僧團依賴我'，那麼他可能會對比丘僧團說些什麼。阿難，如來沒有這樣的想法：'我要照顧比丘僧團'或'比丘僧團依賴我'。那麼，阿難，如來為什麼要對比丘僧團說些什麼呢？阿難，現在我已經衰老、年邁、高齡、年事已高、到了晚年。我的年齡已經八十歲了。阿難，就像一輛破舊的車子靠修補才能繼續使用；同樣地，阿難，如來的身體似乎也是靠修補才能維持。阿難，當如來不作意一切相，滅除某些受，進入無相心定而住時，那時如來的身體會更舒適。因此，阿難，你們應當以自己為洲，以自己為歸依，不以他人為歸依；以法為洲，以法為歸依，不以他人為歸依。阿難，比丘如何以自己為洲，以自己為歸依，不以他人為歸依；以法為洲，以法為歸依，不以他人為歸依？在此，阿難，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。阿難，這就是比丘如何以自己為洲，以自己為歸依，不以他人為歸依；以法為洲，以法為歸依，不以他人為歸依。阿難，無論是現在還是我去世后，凡是以自己為洲，以自己為歸依，不以他人為歸依；以法為洲，以法為歸依，不以他人為歸依的人，只要他們熱愛學習，他們就會成為最上等的比丘。"第九。
比丘尼精舍經
Atha kho āyasmā ānando pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena aññataro bhikkhunupassayo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho sambahulā bhikkhuniyo yenāyasmā ānando tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho tā bhikkhuniyo āyasmantaṃ ānandaṃ etadavocuṃ –

『『Idha, bhante ānanda, sambahulā bhikkhuniyo catūsu satipaṭṭhānesu suppatiṭṭhitacittā [supaṭṭhitacittā (sī. pī. ka.)] viharantiyo uḷāraṃ pubbenāparaṃ visesaṃ sañjānantī』』ti [sampajānantīti (ka.)]. 『『Evametaṃ , bhaginiyo, evametaṃ, bhaginiyo! Yo hi koci, bhaginiyo, bhikkhu vā bhikkhunī vā catūsu satipaṭṭhānesu suppatiṭṭhitacitto viharati, tassetaṃ pāṭikaṅkhaṃ – 『uḷāraṃ pubbenāparaṃ visesaṃ sañjānissatī』』』ti.

Atha kho āyasmā ānando tā bhikkhuniyo dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmi. Atha kho āyasmā ānando sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkamiṃ; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca –

『『Idhāhaṃ, bhante, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena aññataro bhikkhunupassayo tenupasaṅkamiṃ; upasaṅkamitvā paññatte āsane nisīdiṃ. Atha kho, bhante, sambahulā bhikkhuniyo yenāhaṃ tenupasaṅkamiṃsu; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho, bhante, tā bhikkhuniyo maṃ etadavocuṃ – 『idha, bhante ānanda, sambahulā bhikkhuniyo catūsu satipaṭṭhānesu suppatiṭṭhitacittā viharantiyo uḷāraṃ pubbenāparaṃ visesaṃ sañjānantī』ti. Evaṃ vuttāhaṃ, bhante, tā bhikkhuniyo etadavocaṃ – 『evametaṃ, bhaginiyo, evametaṃ, bhaginiyo! Yo hi koci, bhaginiyo, bhikkhu vā bhikkhunī vā catūsu satipaṭṭhānesu suppatiṭṭhitacitto viharati, tassetaṃ pāṭikaṅkhaṃ – uḷāraṃ pubbenāparaṃ visesaṃ sañjānissatī』』』ti.

『『Evametaṃ, ānanda, evametaṃ, ānanda! Yo hi koci, ānanda, bhikkhu vā bhikkhunī vā catūsu satipaṭṭhānesu suppatiṭṭhitacitto viharati, tassetaṃ pāṭikaṅkhaṃ – 『uḷāraṃ pubbenāparaṃ visesaṃ sañjānissati』』』 [sañjānissatīti (bahūsu)].

『『Katamesu catūsu? Idhānanda, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Tassa kāye kāyānupassino viharato kāyārammaṇo vā uppajjati kāyasmiṃ pariḷāho, cetaso vā līnattaṃ, bahiddhā vā cittaṃ vikkhipati. Tenānanda [tenahānanda (sī.)], bhikkhunā kismiñcideva pasādanīye nimitte cittaṃ paṇidahitabbaṃ. Tassa kismiñcideva pasādanīye nimitte cittaṃ paṇidahato pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedayati [vediyati (sī.)]. Sukhino cittaṃ samādhiyati. So iti paṭisañcikkhati – 『yassa khvāhaṃ atthāya cittaṃ paṇidahiṃ, so me attho abhinipphanno. Handa, dāni paṭisaṃharāmī』ti. So paṭisaṃharati ceva na ca vitakketi na ca vicāreti. 『Avitakkomhi avicāro, ajjhattaṃ satimā sukhamasmī』ti pajānāti』』.

『『Puna caparaṃ, ānanda, bhikkhu vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Tassa dhammesu dhammānupassino viharato dhammārammaṇo vā uppajjati kāyasmiṃ pariḷāho, cetaso vā līnattaṃ, bahiddhā vā cittaṃ vikkhipati. Tenānanda, bhikkhunā kismiñcideva pasādanīye nimitte cittaṃ paṇidahitabbaṃ. Tassa kismiñcideva pasādanīye nimitte cittaṃ paṇidahato pāmojjaṃ jāyati . Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedayati. Sukhino cittaṃ samādhiyati. So iti paṭisañcikkhati – 『yassa khvāhaṃ atthāya cittaṃ paṇidahiṃ, so me attho abhinipphanno. Handa, dāni paṭisaṃharāmī』ti. So paṭisaṃharati ceva na ca vitakketi na ca vicāreti. 『Avitakkomhi avicāro, ajjhattaṃ satimā sukhamasmī』ti pajānāti. Evaṃ kho, ānanda, paṇidhāya bhāvanā hoti.

那時，尊者阿難在上午穿好衣服，拿著缽和衣，來到一處比丘尼精舍。到達后，坐在準備好的座位上。然後，許多比丘尼來到尊者阿難處，向尊者阿難禮拜後坐在一旁。坐在一旁的那些比丘尼對尊者阿難如是說： "尊者阿難，在這裡，許多比丘尼安住於四念處，心善安立，體驗到比以前更殊勝的境界。" "姐妹們，確實如此，確實如此！任何比丘或比丘尼，如果安住於四念處，心善安立，可以期待他們會體驗到比以前更殊勝的境界。" 然後，尊者阿難以法語開示、勸導、鼓勵、令那些比丘尼歡喜后，從座位起身離去。之後，尊者阿難在舍衛城(現在的印度北方邦)托缽，飯後返回時來到世尊處。到達后，向世尊禮拜，然後坐在一旁。坐在一旁的尊者阿難對世尊如是說： "尊者，今天上午我穿好衣服，拿著缽和衣，來到一處比丘尼精舍。到達后，我坐在準備好的座位上。然後，尊者，許多比丘尼來到我這裡，向我禮拜後坐在一旁。坐在一旁的那些比丘尼對我如是說：'尊者阿難，在這裡，許多比丘尼安住於四念處，心善安立，體驗到比以前更殊勝的境界。'尊者，我聽到這話后，對那些比丘尼如是說：'姐妹們，確實如此，確實如此！任何比丘或比丘尼，如果安住於四念處，心善安立，可以期待他們會體驗到比以前更殊勝的境界。'" "確實如此，阿難，確實如此！任何比丘或比丘尼，如果安住於四念處，心善安立，可以期待他們會體驗到比以前更殊勝的境界。哪四種？阿難，在此，比丘于身觀身而住，精勤、正知、正念，除去對世間的貪憂。當他于身觀身而住時，或者生起以身為所緣的熱惱，或者心生怯弱，或者心向外散亂。阿難，那時比丘應當將心安立於某種令人愉悅的相上。當他將心安立於某種令人愉悅的相上時，歡喜生起。對於歡喜的人，喜悅生起。心有喜悅的人，身體輕安。身體輕安的人感受到快樂。有快樂的人，心得定。他如是思惟：'我爲了這個目的而安立心，現在這個目的已經達成。現在我要收攝心。'他收攝心，既不尋也不伺。他了知：'我無尋無伺，內心正念，安樂。' 再者，阿難，比丘于受......於心......於法觀法而住，精勤、正知、正念，除去對世間的貪憂。當他於法觀法而住時，或者生起以法為所緣的熱惱，或者心生怯弱，或者心向外散亂。阿難，那時比丘應當將心安立於某種令人愉悅的相上。當他將心安立於某種令人愉悅的相上時，歡喜生起。對於歡喜的人，喜悅生起。心有喜悅的人，身體輕安。身體輕安的人感受到快樂。有快樂的人，心得定。他如是思惟：'我爲了這個目的而安立心，現在這個目的已經達成。現在我要收攝心。'他收攝心，既不尋也不伺。他了知：'我無尋無伺，內心正念，安樂。'阿難，這就是有目標的修習。

『『Kathañcānanda , appaṇidhāya bhāvanā hoti? Bahiddhā , ānanda, bhikkhu cittaṃ appaṇidhāya 『appaṇihitaṃ me bahiddhā citta』nti pajānāti. Atha pacchāpure 『asaṃkhittaṃ vimuttaṃ appaṇihita』nti pajānāti. Atha ca pana 『kāye kāyānupassī viharāmi ātāpī sampajāno satimā sukhamasmī』ti pajānāti. Bahiddhā, ānanda, bhikkhu cittaṃ appaṇidhāya 『appaṇihitaṃ me bahiddhā citta』nti pajānāti. Atha pacchāpure 『asaṃkhittaṃ vimuttaṃ appaṇihita』nti pajānāti. Atha ca pana 『vedanāsu vedanānupassī viharāmi ātāpī sampajāno satimā sukhamasmī』ti pajānāti. Bahiddhā, ānanda, bhikkhu cittaṃ appaṇidhāya 『appaṇihitaṃ me bahiddhā citta』nti pajānāti. Atha pacchāpure 『asaṃkhittaṃ vimuttaṃ appaṇihita』nti pajānāti. Atha ca pana 『citte cittānupassī viharāmi ātāpī sampajāno satimā sukhamasmī』ti pajānāti. Bahiddhā, ānanda, bhikkhu cittaṃ appaṇidhāya 『appaṇihitaṃ me bahiddhā citta』nti pajānāti. Atha pacchāpure 『asaṃkhittaṃ vimuttaṃ appaṇihita』nti pajānāti. Atha ca pana 『dhammesu dhammānupassī viharāmi ātāpī sampajāno satimā sukhamasmī』ti pajānāti. Evaṃ kho, ānanda, appaṇidhāya bhāvanā hoti.

『『Iti kho, ānanda, desitā mayā paṇidhāya bhāvanā, desitā appaṇidhāya bhāvanā. Yaṃ, ānanda, satthārā karaṇīyaṃ sāvakānaṃ hitesinā anukampakena anukampaṃ upādāya, kataṃ vo taṃ mayā. Etāni, ānanda, rukkhamūlāni, etāni suññāgārāni! Jhāyathānanda, mā pamādattha; mā pacchā vippaṭisārino ahuvattha! Ayaṃ vo amhākaṃ anusāsanī』』ti.

Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti. Dasamaṃ.

Ambapālivaggo paṭhamo.

Tassuddānaṃ –

Ambapāli sato bhikkhu, sālā kusalarāsi ca;

Sakuṇagdhi makkaṭo sūdo, gilāno bhikkhunupassayoti.

Nālandavaggo
Mahāpurisasuttaṃ
Sāvatthinidānaṃ . Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca – 『『『mahāpuriso, mahāpuriso』ti, bhante, vuccati. Kittāvatā nu kho, bhante, mahāpuriso hotī』』ti? 『『Vimuttacittattā khvāhaṃ, sāriputta, 『mahāpuriso』ti vadāmi. Avimuttacittattā 『no mahāpuriso』ti vadāmi』』.

『『Kathañca, sāriputta, vimuttacitto hoti? Idha, sāriputta, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Tassa kāye kāyānupassino viharato cittaṃ virajjati, vimuccati anupādāya āsavehi. Vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Tassa dhammesu dhammānupassino viharato cittaṃ virajjati, vimuccati anupādāya āsavehi. Evaṃ kho, sāriputta, vimuttacitto hoti. Vimuttacittattā khvāhaṃ, sāriputta, 『mahāpuriso』ti vadāmi. Avimuttacittattā 『no mahāpuriso』ti vadāmī』』ti. Paṭhamaṃ.

Nālandasuttaṃ

"阿難，如何是無目標的修習？阿難，比丘不將心安立於外境，了知'我的心沒有安立於外境'。然後他了知'前後都不收縮、解脫、無所安立'。接著他了知'我于身觀身而住，精勤、正知、正念，我安樂'。阿難，比丘不將心安立於外境，了知'我的心沒有安立於外境'。然後他了知'前後都不收縮、解脫、無所安立'。接著他了知'我于受觀受而住，精勤、正知、正念，我安樂'。阿難，比丘不將心安立於外境，了知'我的心沒有安立於外境'。然後他了知'前後都不收縮、解脫、無所安立'。接著他了知'我於心觀心而住，精勤、正知、正念，我安樂'。阿難，比丘不將心安立於外境，了知'我的心沒有安立於外境'。然後他了知'前後都不收縮、解脫、無所安立'。接著他了知'我於法觀法而住，精勤、正知、正念，我安樂'。阿難，這就是無目標的修習。阿難，我已經教導了有目標的修習，也教導了無目標的修習。阿難，凡是導師出於慈悲、爲了弟子們的利益所應該做的，我都已經為你們做了。阿難，這些是樹下，這些是空閑處！阿難，你們要禪修，不要放逸，不要後悔！這是我對你們的教誨。" 世尊說了這些。尊者阿難歡喜、隨喜世尊所說。第十。第一庵婆波利品完。其攝頌：庵婆波利、正念、比丘、沙羅、善聚、鷹、猴子、廚師、病人、比丘尼精舍。 2. 那爛陀品 1. 大人經 377. 舍衛城因緣。那時，尊者舍利弗來到世尊處，向世尊禮拜後坐在一旁。坐在一旁的尊者舍利弗對世尊如是說："尊者，人們說'大人、大人'。尊者，到什麼程度才稱為大人呢？" "舍利弗，我說因為心解脫而稱為'大人'。因為心未解脫而說'非大人'。舍利弗，如何是心解脫？在此，舍利弗，比丘于身觀身而住，精勤、正知、正念，除去對世間的貪憂。當他于身觀身而住時，心離貪，無取著而從諸漏解脫。于受......於心......於法觀法而住，精勤、正知、正念，除去對世間的貪憂。當他於法觀法而住時，心離貪，無取著而從諸漏解脫。舍利弗，這就是心解脫。舍利弗，我說因為心解脫而稱為'大人'。因為心未解脫而說'非大人'。"第一。 2. 那爛陀經

Ekaṃ samayaṃ bhagavā nālandāyaṃ viharati pāvārikambavane. Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca – 『『evaṃpasanno ahaṃ, bhante, bhagavati! Na cāhu, na ca bhavissati, na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro, yadidaṃ – sambodhiya』』nti. 『『Uḷārā kho tyāyaṃ, sāriputta, āsabhī vācā bhāsitā, ekaṃso gahito, sīhanādo nadito – 『evaṃpasanno ahaṃ, bhante, bhagavati! Na cāhu, na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro, yadidaṃ – sambodhiya』』』nti.

『『Kiṃ nu te, sāriputta, ye te ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā, sabbe te bhagavanto cetasā ceto paricca viditā – 『evaṃsīlā te bhagavanto ahesuṃ』 iti vā, 『evaṃdhammā te bhagavanto ahesuṃ』 iti vā, 『evaṃpaññā te bhagavanto ahesuṃ』 iti vā, 『evaṃvihārino te bhagavanto ahesuṃ』 iti vā, 『evaṃvimuttā te bhagavanto ahesuṃ』 iti vā』』ti? 『『No hetaṃ, bhante』』!

『『Kiṃ pana te, sāriputta, ye te bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā, sabbe te bhagavanto cetasā ceto paricca viditā – 『evaṃsīlā te bhagavanto bhavissanti』 iti vā, 『evaṃdhammā te bhagavanto bhavissanti』 iti vā, 『evaṃpaññā te bhagavanto bhavissanti』 iti vā, 『evaṃvihārino te bhagavanto bhavissanti』 iti vā, 『evaṃvimuttā te bhagavanto bhavissanti』 iti vā』』ti? 『『No hetaṃ, bhante』』.

『『Kiṃ pana tyāhaṃ [kiṃ pana te (sī.)], sāriputta, etarahi, arahaṃ sammāsambuddho cetasā ceto paricca vidito – 『evaṃsīlo bhagavā』 iti vā, 『evaṃdhammo bhagavā』 iti vā, 『evaṃpañño bhagavā』 iti vā, 『evaṃvihārī bhagavā』 iti vā, 『evaṃvimutto bhagavā』 iti vā』』ti? 『『No hetaṃ, bhante』』.

『『Ettha ca te, sāriputta, atītānāgatapaccuppannesu arahantesu sammāsambuddhesu cetopariyañāṇaṃ [cetopariyāyañāṇaṃ (bahūsu)] natthi. Atha kiñcarahi tyāyaṃ, sāriputta, uḷārā āsabhī vācā bhāsitā, ekaṃso gahito, sīhanādo nadito – 『evaṃpasanno ahaṃ, bhante, bhagavati! Na cāhu, na ca bhavissati, na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā』 bhiyyobhiññataro, yadidaṃ – sambodhiya』』nti?

『『Na kho me [na kho me taṃ (syā. kaṃ. ka.)], bhante, atītānāgatapaccuppannesu arahantesu sammāsambuddhesu cetopariyañāṇaṃ atthi, api ca me dhammanvayo vidito. Seyyathāpi, bhante, rañño paccantimaṃ nagaraṃ daḷhuddhāpaṃ [daḷhuddāpaṃ (sī. pī. ka.), daḷhaddhāpaṃ (syā. kaṃ.)] daḷhapākāratoraṇaṃ ekadvāraṃ. Tatrassa dovāriko paṇḍito byatto medhāvī aññātānaṃ nivāretā ñātānaṃ pavesetā. So tassa nagarassa samantā anupariyāyapathaṃ anukkamamāno na passeyya pākārasandhiṃ vā pākāravivaraṃ vā, antamaso biḷāranikkhamanamattampi. Tassa evamassa – 『ye kho keci oḷārikā pāṇā imaṃ nagaraṃ pavisanti vā nikkhamanti vā, sabbe te imināva dvārena pavisanti vā nikkhamanti vā』ti. Evameva kho me, bhante, dhammanvayo vidito – 『yepi te, bhante, ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā, sabbe te bhagavanto pañca nīvaraṇe pahāya, cetaso upakkilese paññāya dubbalīkaraṇe, catūsu satipaṭṭhānesu suppatiṭṭhitacittā, satta bojjhaṅge yathābhūtaṃ bhāvetvā, anuttaraṃ sammāsambodhiṃ abhisambujjhiṃsu. Yepi te, bhante, bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā, sabbe te bhagavanto pañca nīvaraṇe pahāya, cetaso upakkilese paññāya dubbalīkaraṇe, catūsu satipaṭṭhānesu suppatiṭṭhitacittā, satta bojjhaṅge yathābhūtaṃ bhāvetvā, anuttaraṃ sammāsambodhiṃ abhisambujjhissanti. Bhagavāpi, bhante, etarahi arahaṃ sammāsambuddho pañca nīvaraṇe pahāya, cetaso upakkilese paññāya dubbalīkaraṇe, catūsu satipaṭṭhānesu suppatiṭṭhitacitto, satta bojjhaṅge yathābhūtaṃ bhāvetvā, anuttaraṃ sammāsambodhiṃ abhisambuddho』』』ti.

一時，世尊住在那爛陀(現在的印度比哈爾邦)的波婆利卡芒果園。那時，尊者舍利弗來到世尊處，向世尊禮拜後坐在一旁。坐在一旁的尊者舍利弗對世尊如是說："尊者，我對世尊有如此的信心:過去沒有、將來不會有、現在也沒有其他沙門或婆羅門在正等覺方面比世尊更殊勝。" "舍利弗，你說了這樣高尚的話，作了斷言，發出了獅子吼:'尊者，我對世尊有如此的信心:過去沒有、將來不會有、現在也沒有其他沙門或婆羅門在正等覺方面比世尊更殊勝。' 舍利弗，那麼過去的阿羅漢、正等正覺者，你是否以心識遍知他們的心:'那些世尊是如此戒行'或'那些世尊是如此法'或'那些世尊是如此智慧'或'那些世尊是如此安住'或'那些世尊是如此解脫'?" "不是的,尊者。" "那麼,舍利弗,將來的阿羅漢、正等正覺者,你是否以心識遍知他們的心:'那些世尊將如此戒行'或'那些世尊將如此法'或'那些世尊將如此智慧'或'那些世尊將如此安住'或'那些世尊將如此解脫'?" "不是的,尊者。" "那麼,舍利弗,現在的我,阿羅漢、正等正覺者,你是否以心識遍知我的心:'世尊如此戒行'或'世尊如此法'或'世尊如此智慧'或'世尊如此安住'或'世尊如此解脫'?" "不是的,尊者。" "舍利弗,在這裡你對過去、未來、現在的阿羅漢、正等正覺者沒有他心智。那麼為什麼你說了這樣高尚的話,作了斷言,發出了獅子吼:'尊者,我對世尊有如此的信心:過去沒有、將來不會有、現在也沒有其他沙門或婆羅門在正等覺方面比世尊更殊勝'?" "尊者,我對過去、未來、現在的阿羅漢、正等正覺者沒有他心智,但我知道法的類推。尊者,就像國王的邊境城市,城墻高大堅固,城門堅固,只有一個門。那裡有一個聰明、能幹、有智慧的守門人,不讓陌生人進入,只讓熟人進入。他沿著城墻周圍的道路巡視,看不到城墻的裂縫或洞口,甚至連貓能鑽出去的洞都沒有。他會這樣想:'凡是較大的生物進出這個城市,都是從這個門進出。'同樣地,尊者,我知道法的類推:'尊者,過去的阿羅漢、正等正覺者,都是斷除了五蓋,去除了使慧力羸弱的心染,心善安立於四念處,如實修習七覺支,而證得無上正等覺。尊者,將來的阿羅漢、正等正覺者,都將斷除五蓋,去除使慧力羸弱的心染,心善安立於四念處,如實修習七覺支,而證得無上正等覺。尊者,現在世尊,阿羅漢、正等正覺者,也是斷除了五蓋,去除了使慧力羸弱的心染,心善安立於四念處,如實修習七覺支,而證得無上正等覺。'"

『『Sādhu sādhu, sāriputta! Tasmātiha tvaṃ, sāriputta, imaṃ dhammapariyāyaṃ abhikkhaṇaṃ bhāseyyāsi bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ. Yesampi hi, sāriputta, moghapurisānaṃ bhavissati tathāgate kaṅkhā vā vimati vā, tesampimaṃ dhammapariyāyaṃ sutvā yā tathāgate kaṅkhā vā vimati vā sā pahīyissatī』』ti. Dutiyaṃ.

Cundasuttaṃ
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā sāriputto magadhesu viharati nālakagāmake ābādhiko dukkhito bāḷhagilāno. Cundo ca samaṇuddeso āyasmato sāriputtassa upaṭṭhāko hoti.

Atha kho āyasmā sāriputto teneva ābādhena parinibbāyi. Atha kho cundo samaṇuddeso āyasmato sāriputtassa pattacīvaramādāya yena sāvatthi jetavanaṃ anāthapiṇḍikassa ārāmo yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho cundo samaṇuddeso āyasmantaṃ ānandaṃ etadavoca – 『『āyasmā, bhante, sāriputto parinibbuto. Idamassa pattacīvara』』nti.

『『Atthi kho idaṃ, āvuso cunda, kathāpābhataṃ bhagavantaṃ dassanāya. Āyāmāvuso cunda, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā bhagavato etamatthaṃ ārocessāmā』』ti. 『『Evaṃ, bhante』』ti kho cundo samaṇuddeso āyasmato ānandassa paccassosi.

Atha kho āyasmā ca ānando cundo ca samaṇuddeso yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – 『『ayaṃ, bhante, cundo samaṇuddeso evamāha – 『āyasmā, bhante, sāriputto parinibbuto; idamassa pattacīvara』nti. Api ca me, bhante, madhurakajāto viya kāyo, disāpi me na pakkhāyanti, dhammāpi maṃ nappaṭibhanti 『āyasmā sāriputto parinibbuto』ti sutvā』』.

『『Kiṃ nu kho te, ānanda, sāriputto sīlakkhandhaṃ vā ādāya parinibbuto, samādhikkhandhaṃ vā ādāya parinibbuto, paññākkhandhaṃ vā ādāya parinibbuto, vimuttikkhandhaṃ vā ādāya parinibbuto, vimuttiñāṇadassanakkhandhaṃ vā ādāya parinibbuto』』ti? 『『Na ca kho me, bhante, āyasmā sāriputto sīlakkhandhaṃ vā ādāya parinibbuto, samādhikkhandhaṃ vā…pe… paññākkhandhaṃ vā… vimuttikkhandhaṃ vā… vimuttiñāṇadassanakkhandhaṃ vā ādāya parinibbuto. Api ca me, bhante, āyasmā sāriputto ovādako ahosi otiṇṇo viññāpako sandassako samādapako samuttejako sampahaṃsako, akilāsu dhammadesanāya, anuggāhako sabrahmacārīnaṃ. Taṃ mayaṃ āyasmato sāriputtassa dhammojaṃ dhammabhogaṃ dhammānuggahaṃ anussarāmā』』ti.

『『Nanu taṃ, ānanda, mayā paṭikacceva [paṭigacceva (sī. pī.)] akkhātaṃ – 『sabbehi piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo . Taṃ kutettha, ānanda, labbhā! Yaṃ taṃ jātaṃ bhūtaṃ saṅkhataṃ palokadhammaṃ, taṃ vata mā palujjīti – netaṃ ṭhānaṃ vijjati. Seyyathāpi, ānanda, mahato rukkhassa tiṭṭhato sāravato yo mahantataro khandho so palujjeyya; evameva kho ānanda, mahato bhikkhusaṅghassa tiṭṭhato sāravato sāriputto parinibbuto. Taṃ kutettha, ānanda, labbhā! Yaṃ taṃ jātaṃ bhūtaṃ saṅkhataṃ palokadhammaṃ, taṃ vata mā palujjī』ti – netaṃ ṭhānaṃ vijjati. Tasmātihānanda, attadīpā viharatha attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā.

『『Kathañcānanda, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo? Idhānanda, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Evaṃ kho, ānanda, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo. Ye hi keci, ānanda, etarahi vā mamaccaye vā attadīpā viharissanti attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā; tamatagge mete, ānanda, bhikkhū bhavissanti ye keci sikkhākāmā』』ti. Tatiyaṃ.

Ukkacelasuttaṃ

"善哉!善哉!舍利弗。因此,舍利弗,你應當經常向比丘、比丘尼、優婆塞、優婆夷宣說這個法門。舍利弗,如果有一些愚人對如來還有疑惑或猶豫,他們聽了這個法門后,對如來的疑惑或猶豫就會消除。"第二。 3. 純陀經 379. 一時,世尊住在舍衛城(現在的印度北方邦)祇樹給孤獨園。那時,尊者舍利弗住在摩揭陀國(現在的印度比哈爾邦)的那羅迦村,生病、痛苦、重病。沙彌純陀是尊者舍利弗的侍者。那時,尊者舍利弗因那病而般涅槃。然後沙彌純陀拿著尊者舍利弗的缽和衣,來到舍衛城祇樹給孤獨園,到尊者阿難處。到達后,向尊者阿難禮拜,然後坐在一旁。坐在一旁的沙彌純陀對尊者阿難如是說:"尊者,尊者舍利弗已經般涅槃。這是他的缽和衣。" "朋友純陀,這確實是一個需要見世尊的話題。朋友純陀,我們去見世尊吧。去後,我們將把這件事告訴世尊。""是的,尊者。"沙彌純陀回答尊者阿難。然後尊者阿難和沙彌純陀來到世尊處。到達后,向世尊禮拜,然後坐在一旁。坐在一旁的尊者阿難對世尊如是說:"尊者,這位沙彌純陀這樣說:'尊者,尊者舍利弗已經般涅槃。這是他的缽和衣。'而且,尊者,聽到'尊者舍利弗已經般涅槃'后,我的身體好像變得麻木,方向感都失去了,法也不明瞭。" "阿難,舍利弗是帶走了戒蘊而般涅槃,還是帶走了定蘊而般涅槃,還是帶走了慧蘊而般涅槃,還是帶走了解脫蘊而般涅槃,還是帶走了解脫知見蘊而般涅槃?" "尊者,尊者舍利弗不是帶走了戒蘊而般涅槃,不是帶走了定蘊......不是帶走了慧蘊......不是帶走了解脫蘊......不是帶走了解脫知見蘊而般涅槃。但是,尊者,尊者舍利弗是我的教導者,善巧解說,善於開示、教導、鼓勵、激勵、令人歡喜,不厭倦于說法,幫助同梵行者。我們憶念尊者舍利弗的法之精華、法之財富、法之幫助。" "阿難,我不是早就告訴過你:'一切可愛、可意的事物都有離別、分離、變異。阿難,怎麼可能呢?凡是生、有、有為、壞滅法,要它不壞滅 - 這是不可能的。阿難,就像一棵大樹,直立、有實質,它最大的枝幹會折斷;同樣地,阿難,在大比丘僧團中,直立、有實質的舍利弗已經般涅槃。阿難,怎麼可能呢?凡是生、有、有為、壞滅法,要它不壞滅 - 這是不可能的。因此,阿難,你們應當以自己為洲,以自己為歸依,不以他人為歸依;以法為洲,以法為歸依,不以他人為歸依。阿難,比丘如何以自己為洲,以自己為歸依,不以他人為歸依;以法為洲,以法為歸依,不以他人為歸依?在此,阿難,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。阿難,這就是比丘如何以自己為洲,以自己為歸依,不以他人為歸依;以法為洲,以法為歸依,不以他人為歸依。阿難,無論是現在還是我去世后,凡是以自己為洲,以自己為歸依,不以他人為歸依;以法為洲,以法為歸依,不以他人為歸依的人,只要他們熱愛學習,他們就會成為最上等的比丘。"第三。 4. 優迦羅經

Ekaṃ samayaṃ bhagavā vajjīsu viharati ukkacelāyaṃ gaṅgāya nadiyā tīre mahatā bhikkhusaṅghena saddhiṃ aciraparinibbutesu sāriputtamoggallānesu. Tena kho pana samayena bhagavā bhikkhusaṅghaparivuto ajjhokāse nisinno hoti.

Atha kho bhagavā tuṇhībhūtaṃ bhikkhusaṅghaṃ anuviloketvā bhikkhū āmantesi – 『『api myāyaṃ, bhikkhave, parisā suññā viya khāyati parinibbutesu sāriputtamoggallānesu. Asuññā me, bhikkhave, parisā hoti , anapekkhā tassaṃ disāyaṃ hoti, yassaṃ disāyaṃ sāriputtamoggallānā viharanti. Ye hi te, bhikkhave, ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā, tesampi bhagavantānaṃ etapparamaṃyeva sāvakayugaṃ [etaparamaṃyeva (sī. syā. kaṃ. pī.)] ahosi – seyyathāpi mayhaṃ sāriputtamoggallānā. Yepi te, bhikkhave, bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā, tesampi bhagavantānaṃ etapparamaṃyeva sāvakayugaṃ bhavissati – seyyathāpi mayhaṃ sāriputtamoggallānā. Acchariyaṃ, bhikkhave, sāvakānaṃ! Abbhutaṃ, bhikkhave, sāvakānaṃ! Satthu ca nāma sāsanakarā bhavissanti ovādappaṭikarā, catunnañca parisānaṃ piyā bhavissanti manāpā garubhāvanīyā ca! Acchariyaṃ, bhikkhave, tathāgatassa, abbhutaṃ, bhikkhave, tathāgatassa! Evarūpepi nāma sāvakayuge parinibbute natthi tathāgatassa soko vā paridevo vā! Taṃ kutettha, bhikkhave, labbhā! Yaṃ taṃ jātaṃ bhūtaṃ saṅkhataṃ palokadhammaṃ, taṃ vata mā palujjīti – netaṃ ṭhānaṃ vijjati. Seyyathāpi, bhikkhave, mahato rukkhassa tiṭṭhato sāravato ye mahantatarā khandhā te palujjeyyuṃ; evameva kho, bhikkhave, mahato bhikkhusaṅghassa tiṭṭhato sāravato sāriputtamoggallānā parinibbutā. Taṃ kutettha, bhikkhave, labbhā! Yaṃ taṃ jātaṃ bhūtaṃ saṅkhataṃ palokadhammaṃ, taṃ vata mā palujjīti – netaṃ ṭhānaṃ vijjati. Tasmātiha, bhikkhave, attadīpā viharatha attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā.

『『Kathañca, bhikkhave, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Evaṃ kho, bhikkhave, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo. Ye hi keci, bhikkhave, etarahi vā mamaccaye vā attadīpā viharissanti attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā; tamatagge mete, bhikkhave, bhikkhū bhavissanti ye keci sikkhākāmā』』ti. Catutthaṃ.

Bāhiyasuttaṃ
一時，世尊與大比丘僧團一起住在跋耆國(現在的印度比哈爾邦)優迦羅村恒河岸邊，那時舍利弗和目犍連剛剛般涅槃不久。當時，世尊坐在露天處，被比丘僧團圍繞。那時，世尊觀察寂靜的比丘僧團后，對比丘們說："諸比丘，舍利弗和目犍連般涅槃后，這個僧團對我來說似乎變得空虛了。諸比丘，對我來說，這個僧團不是空虛的，我對舍利弗和目犍連所在的方向也不再有期待。諸比丘，過去的阿羅漢、正等正覺者，他們也有最殊勝的弟子對，就像我有舍利弗和目犍連一樣。諸比丘，未來的阿羅漢、正等正覺者，他們也將有最殊勝的弟子對，就像我有舍利弗和目犍連一樣。諸比丘，弟子們真是稀有！諸比丘，弟子們真是罕見！他們會遵行導師的教導，接受教誡，對四眾來說是可愛的、可意的、值得尊敬和崇拜的。諸比丘，如來真是稀有！諸比丘，如來真是罕見！即使這樣的弟子對般涅槃了，如來也沒有憂愁或悲嘆！諸比丘，怎麼可能呢？凡是生、有、有為、壞滅法，要它不壞滅 - 這是不可能的。諸比丘，就像一棵大樹，直立、有實質，它最大的枝幹會折斷；同樣地，諸比丘，在大比丘僧團中，直立、有實質的舍利弗和目犍連已經般涅槃。諸比丘，怎麼可能呢？凡是生、有、有為、壞滅法，要它不壞滅 - 這是不可能的。因此，諸比丘，你們應當以自己為洲，以自己為歸依，不以他人為歸依；以法為洲，以法為歸依，不以他人為歸依。諸比丘，比丘如何以自己為洲，以自己為歸依，不以他人為歸依；以法為洲，以法為歸依，不以他人為歸依？在此，諸比丘，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。諸比丘，這就是比丘如何以自己為洲，以自己為歸依，不以他人為歸依；以法為洲，以法為歸依，不以他人為歸依。諸比丘，無論是現在還是我去世后，凡是以自己為洲，以自己為歸依，不以他人為歸依；以法為洲，以法為歸依，不以他人為歸依的人，只要他們熱愛學習，他們就會成為最上等的比丘。"第四。
婆醯耶經
Sāvatthinidānaṃ . Atha kho āyasmā bāhiyo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā bāhiyo bhagavantaṃ etadavoca – 『『sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyya』』nti. 『『Tasmātiha tvaṃ, bāhiya, ādimeva visodhehi kusalesu dhammesu. Ko cādi kusalānaṃ dhammānaṃ? Sīlañca suvisuddhaṃ, diṭṭhi ca ujukā. Yato ca kho te, bāhiya, sīlañca suvisuddhaṃ bhavissati, diṭṭhi ca ujukā, tato tvaṃ, bāhiya, sīlaṃ nissāya sīle patiṭṭhāya cattāro satipaṭṭhāne bhāveyyāsi』』.

『『Katame cattāro? Idha, tvaṃ, bāhiya, kāye kāyānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Yato kho tvaṃ, bāhiya, sīlaṃ nissāya sīle patiṭṭhāya ime cattāro satipaṭṭhāne evaṃ bhāvessasi, tato tuyhaṃ, bāhiya, yā ratti vā divaso vā āgamissati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihānī』』ti.

Atha kho āyasmā bāhiyo bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho āyasmā bāhiyo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi . 『『Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā』』ti abbhaññāsi. Aññataro ca panāyasmā bāhiyo arahataṃ ahosīti. Pañcamaṃ.

Uttiyasuttaṃ
Sāvatthinidānaṃ. Atha kho āyasmā uttiyo yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho āyasmā uttiyo bhagavantaṃ etadavoca – 『『sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyya』』nti. 『『Tasmātiha tvaṃ, uttiya, ādimeva visodhehi kusalesu dhammesu. Ko cādi kusalānaṃ dhammānaṃ? Sīlañca suvisuddhaṃ, diṭṭhi ca ujukā. Yato ca kho te, uttiya, sīlañca suvisuddhaṃ bhavissati, diṭṭhi ca ujukā, tato tvaṃ, uttiya, sīlaṃ nissāya sīle patiṭṭhāya cattāro satipaṭṭhāne bhāveyyāsi』』.

『『Katame cattāro? Idha tvaṃ, uttiya, kāye kāyānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Yato kho tvaṃ, uttiya, sīlaṃ nissāya sīle patiṭṭhāya ime cattāro satipaṭṭhāne evaṃ bhāvessasi, tato tvaṃ, uttiya, gamissasi maccudheyyassa pāra』』nti.

Atha kho āyasmā uttiyo bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho āyasmā uttiyo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. 『『Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā』』ti abbhaññāsi. Aññataro ca panāyasmā uttiyo arahataṃ ahosīti. Chaṭṭhaṃ.

Ariyasuttaṃ
『『Cattārome , bhikkhave, satipaṭṭhānā bhāvitā bahulīkatā ariyā niyyānikā niyyanti takkarassa sammā dukkhakkhayāya. Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ime kho, bhikkhave, cattāro satipaṭṭhānā bhāvitā bahulīkatā ariyā niyyānikā niyyanti takkarassa sammā dukkhakkhayāyā』』ti. Sattamaṃ.
Brahmasuttaṃ
舍衛城因緣。那時，尊者婆醯耶來到世尊處。到達后，向世尊禮拜，然後坐在一旁。坐在一旁的尊者婆醯耶對世尊如是說："尊者，請世尊為我簡要地說法，我聽了世尊的法后，將獨自隱居，不放逸、熱心、專注地安住。" "因此，婆醯耶，你應當首先凈化善法。什麼是善法的開始？就是戒行清凈，見解正直。婆醯耶，當你的戒行清凈，見解正直時，那時你應當依止戒，安住于戒，修習四念處。哪四種？在此，婆醯耶，你應于身觀身而住，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。婆醯耶，當你依止戒，安住于戒，如此修習這四念處時，無論是夜晚還是白天，你都可以期待在善法上增長，不會衰退。" 然後尊者婆醯耶歡喜、隨喜世尊所說，從座位起身，向世尊禮拜，右繞后離去。之後，尊者婆醯耶獨自隱居，不放逸、熱心、專注地安住，不久就證得了 - 善男子正確地從在家出家所追求的 - 無上梵行的究竟。他現法自知、作證、具足住，了知："生已盡，梵行已立，所作已辦，不受後有。"尊者婆醯耶成為阿羅漢之一。第五。
郁低迦經
舍衛城因緣。那時，尊者郁低迦來到世尊處......坐在一旁的尊者郁低迦對世尊如是說："尊者，請世尊為我簡要地說法，我聽了世尊的法后，將獨自隱居，不放逸、熱心、專注地安住。" "因此，郁低迦，你應當首先凈化善法。什麼是善法的開始？就是戒行清凈，見解正直。郁低迦，當你的戒行清凈，見解正直時，那時你應當依止戒，安住于戒，修習四念處。哪四種？在此，郁低迦，你應于身觀身而住，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。郁低迦，當你依止戒，安住于戒，如此修習這四念處時，你將超越死魔的領域。" 然後尊者郁低迦歡喜、隨喜世尊所說，從座位起身，向世尊禮拜，右繞后離去。之後，尊者郁低迦獨自隱居，不放逸、熱心、專注地安住，不久就證得了 - 善男子正確地從在家出家所追求的 - 無上梵行的究竟。他現法自知、作證、具足住，了知："生已盡，梵行已立，所作已辦，不受後有。"尊者郁低迦成為阿羅漢之一。第六。
聖者經
"諸比丘，這四種念處，如果修習、多修，是聖者的、出離的，能引導修習者正確地滅盡苦。哪四種？在此，諸比丘，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。諸比丘，這四種念處，如果修習、多修，是聖者的、出離的，能引導修習者正確地滅盡苦。"第七。
梵天經
Ekaṃ samayaṃ bhagavā uruvelāyaṃ viharati najjā nerañjarāya tīre ajapālanigrodhe paṭhamābhisambuddho. Atha kho bhagavato rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – 『『ekāyano ayaṃ maggo sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ – cattāro satipaṭṭhānā』』.

『『Katame cattāro? Kāye vā bhikkhu kāyānupassī vihareyya ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu vā bhikkhu…pe… citte vā bhikkhu…pe… dhammesu vā bhikkhu dhammānupassī vihareyya ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ekāyano ayaṃ maggo sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ – cattāro satipaṭṭhānā』』ti.

Atha kho brahmā sahampati bhagavato cetasā cetoparivitakkamaññāya – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evameva – brahmaloke antarahito bhagavato purato pāturahosi. Atha kho brahmā sahampati ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca – 『『evametaṃ, bhagavā, evametaṃ, sugata! Ekāyano ayaṃ, bhante, maggo sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ – cattāro satipaṭṭhānā』』 .

『『Katame cattāro? Kāye vā, bhante, bhikkhu kāyānupassī vihareyya ātāpī sampajāno satimā , vineyya loke abhijjhādomanassaṃ; vedanāsu vā, bhante, bhikkhu…pe… citte vā, bhante, bhikkhu…pe… dhammesu vā, bhante, bhikkhu dhammānupassī vihareyya ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ekāyano ayaṃ, bhante, maggo sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ – cattāro satipaṭṭhānā』』ti.

Idamavoca brahmā sahampati. Idaṃ vatvā athāparaṃ etadavoca –

『『Ekāyanaṃ jātikhayantadassī, maggaṃ pajānāti hitānukampī;

Etena maggena tariṃsu pubbe, tarissanti ye ca taranti ogha』』nti. aṭṭhamaṃ;

Sedakasuttaṃ
一時，世尊住在烏魯維羅(現在的印度比哈爾邦菩提伽耶)尼連禪河岸邊的阿阇波羅尼拘律樹下，剛剛成正等覺。那時，世尊獨處靜坐時，心中生起這樣的思惟："這是使眾生清凈、超越憂悲、滅除苦惱、得真理、證涅槃的一乘道，也就是四念處。哪四種？比丘或於身觀身而住，精勤、正知、正念，除去對世間的貪憂；或於受......或於心......或於法觀法而住，精勤、正知、正念，除去對世間的貪憂。這是使眾生清凈、超越憂悲、滅除苦惱、得真理、證涅槃的一乘道，也就是四念處。" 那時，娑婆世界主梵天知道了世尊心中的思惟，就像強壯的人伸直彎曲的手臂或彎曲伸直的手臂那樣快速地從梵天界消失，出現在世尊面前。然後，娑婆世界主梵天偏袒右肩，向世尊合掌，對世尊如是說："世尊，確實如此！善逝，確實如此！尊者，這是使眾生清凈、超越憂悲、滅除苦惱、得真理、證涅槃的一乘道，也就是四念處。哪四種？尊者，比丘或於身觀身而住，精勤、正知、正念，除去對世間的貪憂；或於受......或於心......或於法觀法而住，精勤、正知、正念，除去對世間的貪憂。尊者，這是使眾生清凈、超越憂悲、滅除苦惱、得真理、證涅槃的一乘道，也就是四念處。" 娑婆世界主梵天說了這些。說完后，他又說： "見到生滅盡頭的一乘道，慈悲眾生的
Ekaṃ samayaṃ bhagavā sumbhesu viharati sedakaṃ nāma sumbhānaṃ nigamo. Tatra kho bhagavā bhikkhū āmantesi – 『『bhūtapubbaṃ, bhikkhave, caṇḍālavaṃsiko caṇḍālavaṃsaṃ ussāpetvā medakathālikaṃ antevāsiṃ āmantesi – 『ehi tvaṃ, samma medakathālike, caṇḍālavaṃsaṃ abhiruhitvā mama uparikhandhe tiṭṭhāhī』ti. 『Evaṃ, ācariyā』ti kho, bhikkhave, medakathālikā antevāsī caṇḍālavaṃsikassa paṭissutvā caṇḍālavaṃsaṃ abhiruhitvā ācariyassa uparikhandhe aṭṭhāsi. Atha kho, bhikkhave, caṇḍālavaṃsiko medakathālikaṃ antevāsiṃ etadavoca – 『tvaṃ, samma medakathālike, mamaṃ rakkha, ahaṃ taṃ rakkhissāmi. Evaṃ mayaṃ aññamaññaṃ guttā aññamaññaṃ rakkhitā sippāni ceva dassessāma, lābhañca [lābhe ca (sī.)] lacchāma, sotthinā ca caṇḍālavaṃsā orohissāmā』ti. Evaṃ vutte, bhikkhave, medakathālikā antevāsī caṇḍālavaṃsikaṃ etadavoca – 『na kho panetaṃ, ācariya, evaṃ bhavissati. Tvaṃ, ācariya, attānaṃ rakkha, ahaṃ attānaṃ rakkhissāmi. Evaṃ mayaṃ attaguttā attarakkhitā sippāni ceva dassessāma, lābhañca lacchāma, sotthinā ca caṇḍālavaṃsā orohissāmā』』』ti. 『『So tattha ñāyo』』ti bhagavā etadavoca, 『『yathā medakathālikā antevāsī ācariyaṃ avoca. Attānaṃ, bhikkhave, rakkhissāmīti satipaṭṭhānaṃ sevitabbaṃ; paraṃ rakkhissāmīti satipaṭṭhānaṃ sevitabbaṃ. Attānaṃ, bhikkhave, rakkhanto paraṃ rakkhati, paraṃ rakkhanto attānaṃ rakkhati』』.

『『Kathañca , bhikkhave, attānaṃ rakkhanto paraṃ rakkhati? Āsevanāya, bhāvanāya, bahulīkammena – evaṃ kho, bhikkhave, attānaṃ rakkhanto paraṃ rakkhati. Kathañca, bhikkhave, paraṃ rakkhanto attānaṃ rakkhati? Khantiyā, avihiṃsāya, mettacittatāya, anudayatāya – evaṃ kho, bhikkhave, paraṃ rakkhanto attānaṃ rakkhati. Attānaṃ, bhikkhave, rakkhissāmīti satipaṭṭhānaṃ sevitabbaṃ; paraṃ rakkhissāmīti satipaṭṭhānaṃ sevitabbaṃ. Attānaṃ, bhikkhave, rakkhanto paraṃ rakkhati, paraṃ rakkhanto attānaṃ rakkhatī』』ti. Navamaṃ.

Janapadakalyāṇīsuttaṃ
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sumbhesu viharati sedakaṃ nāma sumbhānaṃ nigamo. Tatra kho bhagavā bhikkhū āmantesi – 『『bhikkhavo』』ti. 『『Bhadante』』ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

『『Seyyathāpi, bhikkhave, 『janapadakalyāṇī, janapadakalyāṇī』ti kho, bhikkhave, mahājanakāyo sannipateyya. 『Sā kho panassa janapadakalyāṇī paramapāsāvinī nacce, paramapāsāvinī gīte. Janapadakalyāṇī naccati gāyatī』ti kho, bhikkhave, bhiyyosomattāya mahājanakāyo sannipateyya. Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikūlo. Tamenaṃ evaṃ vadeyya – 『ayaṃ te, ambho purisa, samatittiko telapatto antarena ca mahāsamajjaṃ antarena ca janapadakalyāṇiyā pariharitabbo. Puriso ca te ukkhittāsiko piṭṭhito piṭṭhito anubandhissati. Yattheva naṃ thokampi chaḍḍessati tattheva te siro pātessatī』ti. Taṃ kiṃ maññatha, bhikkhave, api nu so puriso amuṃ telapattaṃ amanasikaritvā bahiddhā pamādaṃ āhareyyā』』ti? 『『No hetaṃ, bhante』』.

『『Upamā kho myāyaṃ, bhikkhave, katā atthassa viññāpanāya. Ayaṃ cevettha attho – samatittiko telapattoti kho, bhikkhave, kāyagatāya etaṃ satiyā adhivacanaṃ. Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ – 『kāyagatā sati no bhāvitā bhavissati bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā』ti. Evañhi kho, bhikkhave, sikkhitabba』』nti. Dasamaṃ.

Nālandavaggo dutiyo.

Tassuddānaṃ –

Mahāpuriso nālandaṃ, cundo celañca bāhiyo;

Uttiyo ariyo brahmā, sedakaṃ janapadena cāti.

Sīlaṭṭhitivaggo
Sīlasuttaṃ

以下是簡體中文直譯: 385. 有一次,世尊住在蘇摩國的一個名叫舍達卡的蘇摩人市鎮。在那裡,世尊對比丘們說:"比丘們,從前有一個雜技演員豎起竹竿,對他的學徒梅達卡塔利卡說:'來吧,朋友梅達卡塔利卡,爬上竹竿,站在我的肩上。'比丘們,梅達卡塔利卡學徒回答雜技演員說:'好的,老師',然後爬上竹竿,站在老師的肩上。比丘們,那時雜技演員對梅達卡塔利卡學徒說:'朋友梅達卡塔利卡,你保護我,我會保護你。這樣我們互相守護、互相保護,就能展示技藝,獲得利益,並安全地從竹竿上下來。'比丘們,聽到這話,梅達卡塔利卡學徒對雜技演員說:'老師,這樣是不行的。老師,你保護自己,我會保護自己。這樣我們自我守護、自我保護,就能展示技藝,獲得利益,並安全地從竹竿上下來。'"世尊說:"這裡的正確方法就是梅達卡塔利卡學徒對老師所說的。比丘們,'我要保護自己'時,應當修習念處;'我要保護他人'時,應當修習念處。比丘們,保護自己就是保護他人,保護他人就是保護自己。" "比丘們,如何保護自己就是保護他人呢?通過修習、培養和多作。比丘們,這就是保護自己就是保護他人。比丘們,如何保護他人就是保護自己呢?通過忍耐、無害、慈心和同情。比丘們,這就是保護他人就是保護自己。比丘們,'我要保護自己'時,應當修習念處;'我要保護他人'時,應當修習念處。比丘們,保護自己就是保護他人,保護他人就是保護自己。"第九。 10. 國色天香經 386. 如是我聞。有一次,世尊住在蘇摩國的一個名叫舍達卡的蘇摩人市鎮。在那裡,世尊對比丘們說:"比丘們。""尊者。"那些比丘回答世尊。世尊說: "比丘們,假如有'國色天香,國色天香'的傳言,比丘們,大眾就會聚集。'那個國色天香舞蹈技藝高超,歌唱技藝高超。國色天香在跳舞唱歌。'比丘們,更多的大眾會聚集。這時有一個人來了,他想活命,不想死,想快樂,厭惡痛苦。有人對他說:'喂,朋友,這裡有一個裝滿油的碗,你必須在大眾集會和國色天香之間攜帶它。一個持劍的人會跟在你後面。如果你灑出一點點,他就會砍下你的頭。'比丘們,你們認為那個人會不注意那個油碗而分心於外界嗎?""不會,尊者。" "比丘們,我用這個比喻來說明意思。這裡的意思是:裝滿油的碗是身唸的代稱。因此,比丘們,你們應當這樣學習:'我們要培養、多修、常作、確立、堅持、熟練、善巧地修習身念。'比丘們,你們應當這樣學習。"第十。第二那蘭陀品。其摘要如下: 大人、那蘭陀、純陀、衣服、婆醯耶、郁低迦、聖者、梵天、舍達卡和國色天香。 3. 戒住品 1. 戒經

Evaṃ me sutaṃ – ekaṃ samayaṃ āyasmā ca ānando āyasmā ca bhaddo pāṭaliputte viharanti kukkuṭārāme. Atha kho āyasmā bhaddo sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā bhaddo āyasmantaṃ ānandaṃ etadavoca – 『『yānimāni, āvuso ānanda, kusalāni sīlāni vuttāni bhagavatā, imāni kusalāni sīlāni kimatthiyāni vuttāni bhagavatā』』ti?

『『Sādhu sādhu, āvuso bhadda! Bhaddako kho te, āvuso bhadda, ummaṅgo [ummaggo (sī. syā. kaṃ.)], bhaddakaṃ paṭibhānaṃ, kalyāṇī paripucchā. Evañhi tvaṃ, āvuso bhadda, pucchasi – 『yānimāni āvuso ānanda, kusalāni sīlāni vuttāni bhagavatā, imāni kusalāni sīlāni kimatthiyāni vuttāni bhagavatā』』』ti? 『『Evamāvuso』』ti. 『『Yānimāni, āvuso bhadda, kusalāni sīlāni vuttāni bhagavatā, imāni kusalāni sīlāni yāvadeva catunnaṃ satipaṭṭhānānaṃ bhāvanāya vuttāni bhagavatā』』.

『『Katamesaṃ catunnaṃ? Idhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Yānimāni , āvuso bhadda, kusalāni sīlāni vuttāni bhagavatā, imāni kusalāni sīlāni yāvadeva imesaṃ catunnaṃ satipaṭṭhānānaṃ bhāvanāya vuttāni bhagavatā』』ti. Paṭhamaṃ.

Ciraṭṭhitisuttaṃ
Taṃyeva nidānaṃ. Ekamantaṃ nisinno kho āyasmā bhaddo āyasmantaṃ ānandaṃ etadavoca – 『『ko nu kho, āvuso ānanda, hetu, ko paccayo yena tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti? Ko panāvuso ānanda, hetu, ko paccayo yena tathāgate parinibbute saddhammo ciraṭṭhitiko hotī』』ti?

『『Sādhu sādhu, āvuso bhadda! Bhaddako kho te, āvuso bhadda, ummaṅgo, bhaddakaṃ paṭibhānaṃ, kalyāṇī paripucchā. Evañhi tvaṃ, āvuso bhadda, pucchasi – 『ko nu kho, āvuso ānanda, hetu, ko paccayo yena tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti? Ko panāvuso ānanda, hetu, ko paccayo yena tathāgate parinibbute saddhammo ciraṭṭhitiko hotī』』』ti? 『『Evamāvuso』』ti. 『『Catunnaṃ kho, āvuso, satipaṭṭhānānaṃ abhāvitattā abahulīkatattā tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti. Catunnañca kho, āvuso, satipaṭṭhānānaṃ bhāvitattā bahulīkatattā tathāgate parinibbute saddhammo ciraṭṭhitiko hoti』』.

『『Katamesaṃ catunnaṃ? Idhāvuso , bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Imesaṃ kho, āvuso, catunnaṃ satipaṭṭhānānaṃ abhāvitattā abahulīkatattā tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti. Imesañca kho, āvuso, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā tathāgate parinibbute saddhammo ciraṭṭhitiko hotī』』ti. Dutiyaṃ.

Parihānasuttaṃ

以下是簡體中文直譯: 387. 如是我聞。有一次,尊者阿難和尊者跋陀住在巴連弗邑(現在的巴特那)的雞園。那時,尊者跋陀在傍晚從獨處中起來,走到尊者阿難那裡。到了之後,與尊者阿難相互問候。寒暄完畢后,坐在一旁。坐在一旁的尊者跋陀對尊者阿難說:"朋友阿難,世尊所說的這些善戒,世尊說這些善戒是爲了什麼目的?" "很好,很好,朋友跋陀!朋友跋陀,你的思路很好,你的理解力很好,你的問題很好。你是這樣問的:'朋友阿難,世尊所說的這些善戒,世尊說這些善戒是爲了什麼目的?'" "是的,朋友。" "朋友跋陀,世尊所說的這些善戒,世尊說這些善戒就是爲了修習四念處。" "哪四種?在此,朋友,比丘對身體隨觀身體而住,熱誠、正知、具念,除去對世間的貪憂;對感受...對心...對法隨觀法而住,熱誠、正知、具念,除去對世間的貪憂。朋友跋陀,世尊所說的這些善戒,世尊說這些善戒就是爲了修習這四念處。"第一。 2. 長久住立經 388. 同樣的緣起。坐在一旁的尊者跋陀對尊者阿難說:"朋友阿難,如來般涅槃后,正法不能長久住立的原因和條件是什麼?朋友阿難,如來般涅槃后,正法能長久住立的原因和條件又是什麼?" "很好,很好,朋友跋陀!朋友跋陀,你的思路很好,你的理解力很好,你的問題很好。你是這樣問的:'朋友阿難,如來般涅槃后,正法不能長久住立的原因和條件是什麼?朋友阿難,如來般涅槃后,正法能長久住立的原因和條件又是什麼?'" "是的,朋友。" "朋友,由於不修習、不多修四念處,如來般涅槃后,正法不能長久住立。朋友,由於修習、多修四念處,如來般涅槃后,正法能長久住立。" "哪四種?在此,朋友,比丘對身體隨觀身體而住,熱誠、正知、具念,除去對世間的貪憂;對感受...對心...對法隨觀法而住,熱誠、正知、具念,除去對世間的貪憂。朋友,由於不修習、不多修這四念處,如來般涅槃后,正法不能長久住立。朋友,由於修習、多修這四念處,如來般涅槃后,正法能長久住立。"第二。 3. 退失經

Ekaṃ samayaṃ āyasmā ca ānando āyasmā ca bhaddo pāṭaliputte viharanti kukkuṭārāme. Atha kho āyasmā bhaddo sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā bhaddo āyasmantaṃ ānandaṃ etadavoca – 『『ko nu kho, āvuso ānanda, hetu, ko paccayo yena saddhammaparihānaṃ hoti? Ko nu kho, āvuso ānanda, hetu, ko paccayo yena saddhammaaparihānaṃ hotī』』ti?

『『Sādhu sādhu, āvuso bhadda! Bhaddako kho te, āvuso bhadda, ummaṅgo, bhaddakaṃ paṭibhānaṃ, kalyāṇī paripucchā. Evañhi tvaṃ, āvuso bhadda, pucchasi – 『ko nu kho, āvuso ānanda, hetu, ko paccayo yena saddhammaparihānaṃ hoti? Ko panāvuso ānanda, hetu, ko paccayo yena saddhammaaparihānaṃ hotī』』』ti? 『『Evamāvuso』』ti. 『『Catunnaṃ kho, āvuso , satipaṭṭhānānaṃ abhāvitattā abahulīkatattā saddhammaparihānaṃ hoti. Catunnañca kho, āvuso, satipaṭṭhānānaṃ bhāvitattā bahulīkatattā saddhammaaparihānaṃ hoti』』.

『『Katamesaṃ catunnaṃ? Idhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Imesaṃ kho, āvuso, catunnaṃ satipaṭṭhānānaṃ abhāvitattā abahulīkatattā saddhammaparihānaṃ hoti. Imesañca kho, āvuso, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā saddhammaaparihānaṃ hotī』』ti. Tatiyaṃ.

Suddhasuttaṃ
Sāvatthinidānaṃ. 『『Cattārome, bhikkhave, satipaṭṭhānā. Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ime kho, bhikkhave, cattāro satipaṭṭhānā』』ti. Catutthaṃ.
Aññatarabrāhmaṇasuttaṃ
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so brāhmaṇo bhagavantaṃ etadavoca – 『『ko nu kho, bho gotama, hetu, ko paccayo yena tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti? Ko pana, bho gotama, hetu, ko paccayo yena tathāgate parinibbute saddhammo ciraṭṭhitiko hotī』』ti?

『『Catunnaṃ kho, brāhmaṇa, satipaṭṭhānānaṃ abhāvitattā abahulīkatattā tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti. Catunnañca kho, brāhmaṇa, satipaṭṭhānānaṃ bhāvitattā bahulīkatattā tathāgate parinibbute saddhammo ciraṭṭhitiko hoti.

『『Katamesaṃ catunnaṃ? Idha, brāhmaṇa, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Imesaṃ kho, brāhmaṇa, catunnaṃ satipaṭṭhānānaṃ abhāvitattā abahulīkatattā tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti. Imesañca kho, brāhmaṇa, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā tathāgate parinibbute saddhammo ciraṭṭhitiko hotī』』ti.

Evaṃ vutte so brāhmaṇo bhagavantaṃ etadavoca – 『『abhikkantaṃ , bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata』』nti. Pañcamaṃ.

Padesasuttaṃ

以下是簡體中文直譯: 389. 有一次,尊者阿難和尊者跋陀住在巴連弗邑(現在的巴特那)的雞園。那時,尊者跋陀在傍晚從獨處中起來,走到尊者阿難那裡。到了之後,與尊者阿難相互問候。寒暄完畢后,坐在一旁。坐在一旁的尊者跋陀對尊者阿難說:"朋友阿難,正法退失的原因和條件是什麼?朋友阿難,正法不退失的原因和條件又是什麼?" "很好,很好,朋友跋陀!朋友跋陀,你的思路很好,你的理解力很好,你的問題很好。你是這樣問的:'朋友阿難,正法退失的原因和條件是什麼?朋友阿難,正法不退失的原因和條件又是什麼?'" "是的,朋友。" "朋友,由於不修習、不多修四念處,正法退失。朋友,由於修習、多修四念處,正法不退失。" "哪四種?在此,朋友,比丘對身體隨觀身體而住,熱誠、正知、具念,除去對世間的貪憂;對感受...對心...對法隨觀法而住,熱誠、正知、具念,除去對世間的貪憂。朋友,由於不修習、不多修這四念處,正法退失。朋友,由於修習、多修這四念處,正法不退失。"第三。 4. 清凈經 390. 舍衛城因緣。"比丘們,有四種念處。哪四種?在此,比丘們,比丘對身體隨觀身體而住,熱誠、正知、具念,除去對世間的貪憂;對感受...對心...對法隨觀法而住,熱誠、正知、具念,除去對世間的貪憂。比丘們,這就是四種念處。"第四。 5. 某婆羅門經 391. 如是我聞。有一次,世尊住在舍衛城祇樹給孤獨園。那時,有一個婆羅門走到世尊那裡。到了之後,與世尊相互問候。寒暄完畢后,坐在一旁。坐在一旁的那個婆羅門對世尊說:"尊者喬達摩,如來般涅槃后,正法不能長久住立的原因和條件是什麼?尊者喬達摩,如來般涅槃后,正法能長久住立的原因和條件又是什麼?" "婆羅門,由於不修習、不多修四念處,如來般涅槃后,正法不能長久住立。婆羅門,由於修習、多修四念處,如來般涅槃后,正法能長久住立。" "哪四種?在此,婆羅門,比丘對身體隨觀身體而住,熱誠、正知、具念,除去對世間的貪憂;對感受...對心...對法隨觀法而住,熱誠、正知、具念,除去對世間的貪憂。婆羅門,由於不修習、不多修這四念處,如來般涅槃后,正法不能長久住立。婆羅門,由於修習、多修這四念處,如來般涅槃后,正法能長久住立。" 聽了這話,那個婆羅門對世尊說:"太好了,尊者喬達摩...請尊者喬達摩接受我為優婆塞,從今天起終生歸依。"第五。 6. 部分經

Ekaṃ samayaṃ āyasmā ca sāriputto āyasmā ca mahāmoggallāno āyasmā ca anuruddho sākete viharanti kaṇḍakīvane [kaṇṭakīvane (sī. syā. kaṃ. pī.)]. Atha kho āyasmā ca sāriputto āyasmā ca mahāmoggallāno sāyanhasamayaṃ paṭisallānā vuṭṭhitā yenāyasmā aniruddho tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā anuruddhena saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho āyasmā sāriputto āyasmantaṃ anuruddhaṃ etadavoca – 『『『sekho, sekho』ti [sekkho sekkhoti (syā. kaṃ.)], āvuso anuruddha, vuccati. Kittāvatā nu kho, āvuso, sekho hotī』』ti? 『『Catunnaṃ kho, āvuso, satipaṭṭhānānaṃ padesaṃ bhāvitattā sekho hoti』』.

『『Katamesaṃ catunnaṃ? Idhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Imesaṃ kho, āvuso, catunnaṃ satipaṭṭhānānaṃ padesaṃ bhāvitattā sekho hotī』』ti. Chaṭṭhaṃ.

Samattasuttaṃ
Taṃyeva nidānaṃ. Ekamantaṃ nisinno kho āyasmā sāriputto āyasmantaṃ anuruddhaṃ etadavoca – 『『『asekho , asekho』ti, āvuso anuruddha, vuccati. Kittāvatā nu kho, āvuso, asekho hotī』』ti? 『『Catunnaṃ kho, āvuso, satipaṭṭhānānaṃ samattaṃ bhāvitattā asekho hoti』』.

『『Katamesaṃ catunnaṃ? Idhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Imesaṃ kho , āvuso, catunnaṃ satipaṭṭhānānaṃ samattaṃ bhāvitattā asekho hotī』』ti. Sattamaṃ.

Lokasuttaṃ
Taṃyeva nidānaṃ. Ekamantaṃ nisinno kho āyasmā sāriputto āyasmantaṃ anuruddhaṃ etadavoca – 『『katamesaṃ, āvuso anuruddha, dhammānaṃ bhāvitattā bahulīkatattā mahābhiññataṃ [mahābhiññātaṃ (pī.)] patto』』ti? 『『Catunnaṃ , āvuso, satipaṭṭhānānaṃ bhāvitattā bahulīkatattā mahābhiññataṃ patto』』.

『『Katamesaṃ catunnaṃ? Idhāhaṃ, āvuso, kāye kāyānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Imesaṃ khvāhaṃ, āvuso , catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā mahābhiññataṃ patto. Imesañca panāhaṃ, āvuso, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā sahassaṃ lokaṃ abhijānāmī』』ti. Aṭṭhamaṃ.

Sirivaḍḍhasuttaṃ

以下是簡體中文直譯: 392. 有一次,尊者舍利弗、尊者大目犍連和尊者阿那律住在娑雞多城的刺林。那時,尊者舍利弗和尊者大目犍連在傍晚從獨處中起來,走到尊者阿那律那裡。到了之後,與尊者阿那律相互問候。寒暄完畢后,坐在一旁。坐在一旁的尊者舍利弗對尊者阿那律說:"朋友阿那律,人們說'有學,有學'。朋友,到什麼程度才是有學呢?" "朋友,由於部分修習四念處,就是有學。" "哪四種?在此,朋友,比丘對身體隨觀身體而住,熱誠、正知、具念,除去對世間的貪憂;對感受...對心...對法隨觀法而住,熱誠、正知、具念,除去對世間的貪憂。朋友,由於部分修習這四念處,就是有學。"第六。 7. 完全經 393. 同樣的緣起。坐在一旁的尊者舍利弗對尊者阿那律說:"朋友阿那律,人們說'無學,無學'。朋友,到什麼程度才是無學呢?" "朋友,由於完全修習四念處,就是無學。" "哪四種?在此,朋友,比丘對身體隨觀身體而住,熱誠、正知、具念,除去對世間的貪憂;對感受...對心...對法隨觀法而住,熱誠、正知、具念,除去對世間的貪憂。朋友,由於完全修習這四念處,就是無學。"第七。 8. 世間經 394. 同樣的緣起。坐在一旁的尊者舍利弗對尊者阿那律說:"朋友阿那律,由於修習、多修哪些法,你獲得了大神通?" "朋友,由於修習、多修四念處,我獲得了大神通。" "哪四種?在此,朋友,我對身體隨觀身體而住,熱誠、正知、具念,除去對世間的貪憂;對感受...對心...對法隨觀法而住,熱誠、正知、具念,除去對世間的貪憂。朋友,由於修習、多修這四念處,我獲得了大神通。朋友,由於修習、多修這四念處,我能了知千世界。"第八。 9. 吉利瓦達經

Ekaṃ samayaṃ āyasmā ānando rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena sirivaḍḍho [sirīvaḍḍho (ka.)] gahapati ābādhiko hoti dukkhito bāḷhagilāno. Atha kho sirivaḍḍho gahapati aññataraṃ purisaṃ āmantesi – 『『ehi tvaṃ, ambho purisa, yenāyasmā ānando tenupasaṅkama; upasaṅkamitvā mama vacanena āyasmato ānandassa pāde sirasā vanda – 『sirivaḍḍho, bhante, gahapati ābādhiko dukkhito bāḷhagilāno. So āyasmato ānandassa pāde sirasā vandatī』ti. Evañca vadehi – 『sādhu kira, bhante, āyasmā ānando yena sirivaḍḍhassa gahapatissa nivesanaṃ tenupasaṅkamatu anukampaṃ upādāyā』』』ti. 『『Evaṃ, bhante』』ti kho so puriso sirivaḍḍhassa gahapatissa paṭissutvā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so puriso āyasmantaṃ ānandaṃ etadavoca – 『『sirivaḍḍho, bhante, gahapati ābādhiko dukkhito bāḷhagilāno, so āyasmato ānandassa pāde sirasā vandati. Evañca vadeti – 『sādhu kira, bhante, āyasmā ānando yena sirivaḍḍhassa gahapatissa nivesanaṃ tenupasaṅkamatu anukampaṃ upādāyā』』』ti. Adhivāsesi kho āyasmā ānando tuṇhībhāvena.

Atha kho āyasmā ānando pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena sirivaḍḍhassa gahapatissa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho āyasmā ānando sirivaḍḍhaṃ gahapatiṃ etadavoca – 『『kacci te, gahapati, 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.

『『Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – 『kāye kāyānupassī viharissāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharissāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassa』nti. Evañhi te, gahapati, sikkhitabba』』nti.

『『Yeme, bhante, bhagavatā cattāro satipaṭṭhānā desitā saṃvijjanti, te dhammā [saṃvijjante ratanadhammā (sī.)] mayi, ahañca tesu dhammesu sandissāmi. Ahañhi, bhante, kāye kāyānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Yāni cimāni, bhante, bhagavatā pañcorambhāgiyāni saṃyojanāni desitāni, nāhaṃ, bhante, tesaṃ kiñci attani appahīnaṃ samanupassāmī』』ti. 『『Lābhā te, gahapati, suladdhaṃ te, gahapati! Anāgāmiphalaṃ tayā, gahapati, byākata』』nti. Navamaṃ.

Mānadinnasuttaṃ
Taṃyeva nidānaṃ. Tena kho pana samayena mānadinno gahapati ābādhiko hoti dukkhito bāḷhagilāno. Atha kho mānadinno gahapati aññataraṃ purisaṃ āmantesi – 『『ehi tvaṃ, ambho purisa…pe… na me, bhante, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamoti. Evarūpāya cāhaṃ, bhante, dukkhāya vedanāya phuṭṭho samāno kāye kāyānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Yāni cimāni, bhante, bhagavatā pañcorambhāgiyāni saṃyojanāni desitāni, nāhaṃ, bhante, tesaṃ kiñci attani appahīnaṃ samanupassāmī』』ti. 『『Lābhā te, gahapati, suladdhaṃ te, gahapati! Anāgāmiphalaṃ tayā, gahapati, byākata』』nti. Dasamaṃ.

Sīlaṭṭhitivaggo tatiyo.

Tassuddānaṃ –

Sīlaṃ ṭhiti parihānaṃ, suddhaṃ brāhmaṇapadesaṃ;

Samattaṃ loko sirivaḍḍho, mānadinnena te dasāti.

Ananussutavaggo
Ananussutasuttaṃ

以下是簡體中文直譯: 395. 有一次,尊者阿難住在王舍城竹林栗鼠feeding ground。那時,居士吉利瓦達生病,痛苦,重病。於是,居士吉利瓦達對一個人說:"來吧,朋友,去尊者阿難那裡。到了之後,以我的名義頂禮尊者阿難的雙足,說:'尊者,居士吉利瓦達生病,痛苦,重病。他頂禮尊者阿難的雙足。'然後這樣說:'尊者,請尊者阿難慈悲,到居士吉利瓦達的住處來。'" "是的,先生。"那個人回答居士吉利瓦達后,就去尊者阿難那裡。到了之後,向尊者阿難禮拜,然後坐在一旁。坐在一旁的那個人對尊者阿難說:"尊者,居士吉利瓦達生病,痛苦,重病。他頂禮尊者阿難的雙足。他這樣說:'尊者,請尊者阿難慈悲,到居士吉利瓦達的住處來。'"尊者阿難以沉默表示同意。然後,尊者阿難在上午穿好衣服,拿著衣缽,去居士吉利瓦達的住處。到了之後,坐在準備好的座位上。坐下後,尊者阿難對居士吉利瓦達說:"居士,你還好嗎?能忍受嗎?痛苦減輕,不增加嗎?有減輕的跡象,不是增加嗎?" "尊者,我不好,不能忍受。劇烈的痛苦在增加,不減輕;有增加的跡象,不是減輕。" "那麼,居士,你應當這樣學習:'我將對身體隨觀身體而住,熱誠、正知、具念,除去對世間的貪憂;對感受...對心...對法隨觀法而住,熱誠、正知、具念,除去對世間的貪憂。'居士,你應當這樣學習。" "尊者,世尊所說的這四念處,這些法在我身上存在,我也在這些法中顯現。尊者,我對身體隨觀身體而住,熱誠、正知、具念,除去對世間的貪憂;對感受...對心...對法隨觀法而住,熱誠、正知、具念,除去對世間的貪憂。尊者,世尊所說的這五下分結,我不見自己有任何未斷的。" "居士,這是你的收穫,這是你的善得!居士,你已經宣說了不還果。"第九。 10. 瑪那丁那經 396. 同樣的緣起。那時,居士瑪那丁那生病,痛苦,重病。於是,居士瑪那丁那對一個人說:"來吧,朋友...尊者,我不好,不能忍受。劇烈的痛苦在增加,不減輕;有增加的跡象,不是減輕。尊者,雖然我被這樣的痛苦所觸,我仍對身體隨觀身體而住,熱誠、正知、具念,除去對世間的貪憂;對感受...對心...對法隨觀法而住,熱誠、正知、具念,除去對世間的貪憂。尊者,世尊所說的這五下分結,我不見自己有任何未斷的。" "居士,這是你的收穫,這是你的善得!居士,你已經宣說了不還果。"第十。第三戒住品。其摘要如下: 戒、住立、退失、清凈、婆羅門、部分、完全、世間、吉利瓦達、瑪那丁那,這十經。 4. 未聞品 1. 未聞經

Sāvatthinidānaṃ . 『『『Ayaṃ kāye kāyānupassanā』ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. 『Sā kho panāyaṃ kāye kāyānupassanā bhāvetabbā』ti me, bhikkhave…pe… bhāvitā』ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi』』.

『『『Ayaṃ vedanāsu vedanānupassanā』ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. 『Sā kho panāyaṃ vedanāsu vedanānupassanā bhāvetabbā』ti me, bhikkhave…pe… bhāvitā』ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

『『『Ayaṃ citte cittānupassanā』ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. 『Sā kho panāyaṃ citte cittānupassanā bhāvetabbā』ti me, bhikkhave…pe… bhāvitā』ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

『『『Ayaṃ dhammesu dhammānupassanā』ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. 『Sā kho panāyaṃ dhammesu dhammānupassanā bhāvetabbā』ti me, bhikkhave…pe… bhāvitā』ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādī』』ti. Paṭhamaṃ.

Virāgasuttaṃ
『『Cattārome, bhikkhave, satipaṭṭhānā bhāvitā bahulīkatā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattanti.

『『Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ime kho, bhikkhave, cattāro satipaṭṭhānā bhāvitā bahulīkatā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattantī』』ti. Dutiyaṃ.

Viraddhasuttaṃ
『『Yesaṃ kesañci, bhikkhave, cattāro satipaṭṭhānā viraddhā, viraddho tesaṃ ariyo maggo [ariyo aṭṭhaṅkiko maggo (ka.) imasmiṃ yeva sutte dissati aṭṭhaṅgikotipadaṃ, na panāññattha iddhipāda anuruddhādīsu] sammā dukkhakkhayagāmī. Yesaṃ kesañci, bhikkhave, cattāro satipaṭṭhānā āraddhā, āraddho tesaṃ ariyo maggo sammā dukkhakkhayagāmī.

『『Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Yesaṃ kesañci , bhikkhave, ime cattāro satipaṭṭhānā viraddhā, viraddho tesaṃ ariyo maggo sammā dukkhakkhayagāmī. Yesaṃ kesañci, bhikkhave, ime cattāro satipaṭṭhānā āraddhā, āraddho tesaṃ ariyo maggo sammā dukkhakkhayagāmī』』ti. Tatiyaṃ.

Bhāvitasuttaṃ
『『Cattārome, bhikkhave, satipaṭṭhānā bhāvitā bahulīkatā apārā pāraṃ gamanāya saṃvattanti.

『『Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ime kho, bhikkhave, cattāro satipaṭṭhānā bhāvitā bahulīkatā apārā pāraṃ gamanāya saṃvattantī』』ti. Catutthaṃ.

Satisuttaṃ

以下是簡體中文直譯: 397. 舍衛城因緣。"比丘們,'這是對身體隨觀身體',對於這些以前未聞的法,我生起了眼,生起了智,生起了慧,生起了明,生起了光。比丘們,'這對身體隨觀身體應當修習'...比丘們,'這對身體隨觀身體已修習',對於這些以前未聞的法,我生起了眼,生起了智,生起了慧,生起了明,生起了光。" "比丘們,'這是對感受隨觀感受',對於這些以前未聞的法,我生起了眼,生起了智,生起了慧,生起了明,生起了光。比丘們,'這對感受隨觀感受應當修習'...比丘們,'這對感受隨觀感受已修習',對於這些以前未聞的法,我生起了眼,生起了智,生起了慧,生起了明,生起了光。" "比丘們,'這是對心隨觀心',對於這些以前未聞的法,我生起了眼,生起了智,生起了慧,生起了明,生起了光。比丘們,'這對心隨觀心應當修習'...比丘們,'這對心隨觀心已修習',對於這些以前未聞的法,我生起了眼,生起了智,生起了慧,生起了明,生起了光。" "比丘們,'這是對法隨觀法',對於這些以前未聞的法,我生起了眼,生起了智,生起了慧,生起了明,生起了光。比丘們,'這對法隨觀法應當修習'...比丘們,'這對法隨觀法已修習',對於這些以前未聞的法,我生起了眼,生起了智,生起了慧,生起了明,生起了光。"第一。 2. 離貪經 398. "比丘們,這四念處若修習、多修,必定導向徹底厭離、離貪、滅盡、寂靜、證智、正覺、涅槃。" "哪四種?在此,比丘們,比丘對身體隨觀身體而住,熱誠、正知、具念,除去對世間的貪憂;對感受...對心...對法隨觀法而住,熱誠、正知、具念,除去對世間的貪憂。比丘們,這四念處若修習、多修,必定導向徹底厭離、離貪、滅盡、寂靜、證智、正覺、涅槃。"第二。 3. 失誤經 399. "比丘們,對任何人來說,若四念處失誤,則導向苦滅的聖道也失誤。比丘們,對任何人來說,若四念處成就,則導向苦滅的聖道也成就。" "哪四種?在此,比丘們,比丘對身體隨觀身體而住,熱誠、正知、具念,除去對世間的貪憂;對感受...對心...對法隨觀法而住,熱誠、正知、具念,除去對世間的貪憂。比丘們,對任何人來說,若這四念處失誤,則導向苦滅的聖道也失誤。比丘們,對任何人來說,若這四念處成就,則導向苦滅的聖道也成就。"第三。 4. 修習經 400. "比丘們,這四念處若修習、多修,必定導向從此岸到彼岸。" "哪四種?在此,比丘們,比丘對身體隨觀身體而住,熱誠、正知、具念,除去對世間的貪憂;對感受...對心...對法隨觀法而住,熱誠、正知、具念,除去對世間的貪憂。比丘們,這四念處若修習、多修,必定導向從此岸到彼岸。"第四。 5. 唸經

Sāvatthinidānaṃ. 『『Sato, bhikkhave, bhikkhu vihareyya sampajāno. Ayaṃ vo amhākaṃ anusāsanī』』.

『『Kathañca, bhikkhave, bhikkhu sato hoti? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Evaṃ kho, bhikkhave, bhikkhu sato hoti.

『『Kathañca , bhikkhave, bhikkhu sampajāno hoti? Idha, bhikkhave, bhikkhuno viditā vedanā uppajjanti, viditā upaṭṭhahanti , viditā abbhatthaṃ gacchanti. Viditā vitakkā uppajjanti , viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. Viditā saññā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. Evaṃ kho, bhikkhave, bhikkhu sampajāno hoti. Sato, bhikkhave, bhikkhu vihareyya sampajāno. Ayaṃ vo amhākaṃ anusāsanī』』ti. Pañcamaṃ.

Aññāsuttaṃ
『『Cattārome, bhikkhave, satipaṭṭhānā. Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ime kho, bhikkhave, cattāro satipaṭṭhānā. Imesaṃ kho, bhikkhave, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ – diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā』』ti. Chaṭṭhaṃ.
Chandasuttaṃ
『『Cattārome, bhikkhave, satipaṭṭhānā. Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Tassa kāye kāyānupassino viharato yo kāyasmiṃ chando so pahīyati. Chandassa pahānā amataṃ sacchikataṃ hoti.

『『Vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Tassa vedanāsu vedanānupassino viharato yo vedanāsu chando so pahīyati. Chandassa pahānā amataṃ sacchikataṃ hoti.

『『Citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Tassa citte cittānupassino viharato yo cittamhi chando so pahīyati. Chandassa pahānā amataṃ sacchikataṃ hoti.

『『Dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Tassa dhammesu dhammānupassino viharato yo dhammesu chando so pahīyati. Chandassa pahānā amataṃ sacchikataṃ hotī』』ti. Sattamaṃ.

Pariññātasuttaṃ
『『Cattārome, bhikkhave, satipaṭṭhānā. Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Tassa kāye kāyānupassino viharato kāyo pariññāto hoti. Kāyassa pariññātattā amataṃ sacchikataṃ hoti.

『『Vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Tassa vedanāsu vedanānupassino viharato vedanā pariññātā honti. Vedanānaṃ pariññātattā amataṃ sacchikataṃ hoti.

『『Citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Tassa citte cittānupassino viharato cittaṃ pariññātaṃ hoti. Cittassa pariññātattā amataṃ sacchikataṃ hoti.

『『Dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Tassa dhammesu dhammānupassino viharato dhammā pariññātā honti. Dhammānaṃ pariññātattā amataṃ sacchikataṃ hotī』』ti. Aṭṭhamaṃ.

Bhāvanāsuttaṃ
『『Catunnaṃ , bhikkhave, satipaṭṭhānānaṃ bhāvanaṃ desessāmi. Taṃ suṇātha』』. 『『Katamā, bhikkhave, catunnaṃ satipaṭṭhānānaṃ bhāvanā? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ayaṃ kho, bhikkhave, catunnaṃ satipaṭṭhānānaṃ bhāvanā』』ti. Navamaṃ.
Vibhaṅgasuttaṃ

以下是簡體中文直譯: 401. 舍衛城因緣。"比丘們,比丘應當具念、正知而住。這是我們對你們的教導。" "比丘們,比丘如何具念?在此,比丘們,比丘對身體隨觀身體而住,熱誠、正知、具念,除去對世間的貪憂;對感受...對心...對法隨觀法而住,熱誠、正知、具念,除去對世間的貪憂。比丘們,這就是比丘如何具念。" "比丘們,比丘如何正知?在此,比丘們,比丘知道感受生起,知道感受存在,知道感受消失。知道尋生起,知道尋存在,知道尋消失。知道想生起,知道想存在,知道想消失。比丘們,這就是比丘如何正知。比丘們,比丘應當具念、正知而住。這是我們對你們的教導。"第五。 6. 智經 402. "比丘們,有四種念處。哪四種?在此,比丘們,比丘對身體隨觀身體而住,熱誠、正知、具念,除去對世間的貪憂;對感受...對心...對法隨觀法而住,熱誠、正知、具念,除去對世間的貪憂。比丘們,這就是四種念處。比丘們,由於修習、多修這四種念處,可以期待兩種果中的一種果:現法中的究竟智,或者有餘依時的不還。"第六。 7. 欲經 403. "比丘們,有四種念處。哪四種?在此,比丘們,比丘對身體隨觀身體而住,熱誠、正知、具念,除去對世間的貪憂。當他對身體隨觀身體而住時,對身體的慾望被斷除。由於慾望的斷除,不死被證悟。" "對感受隨觀感受而住,熱誠、正知、具念,除去對世間的貪憂。當他對感受隨觀感受而住時,對感受的慾望被斷除。由於慾望的斷除,不死被證悟。" "對心隨觀心而住,熱誠、正知、具念,除去對世間的貪憂。當他對心隨觀心而住時,對心的慾望被斷除。由於慾望的斷除,不死被證悟。" "對法隨觀法而住,熱誠、正知、具念,除去對世間的貪憂。當他對法隨觀法而住時,對法的慾望被斷除。由於慾望的斷除,不死被證悟。"第七。 8. 遍知經 404. "比丘們,有四種念處。哪四種?在此,比丘們,比丘對身體隨觀身體而住,熱誠、正知、具念,除去對世間的貪憂。當他對身體隨觀身體而住時,身體被遍知。由於身體被遍知,不死被證悟。" "對感受隨觀感受而住,熱誠、正知、具念,除去對世間的貪憂。當他對感受隨觀感受而住時,感受被遍知。由於感受被遍知,不死被證悟。" "對心隨觀心而住,熱誠、正知、具念,除去對世間的貪憂。當他對心隨觀心而住時,心被遍知。由於心被遍知,不死被證悟。" "對法隨觀法而住,熱誠、正知、具念,除去對世間的貪憂。當他對法隨觀法而住時,法被遍知。由於法被遍知,不死被證悟。"第八。 9. 修習經 405. "比丘們,我將教導四念處的修習。請聽。" "比丘們,什麼是四念處的修習?在此,比丘們,比丘對身體隨觀身體而住,熱誠、正知、具念,除去對世間的貪憂;對感受...對心...對法隨觀法而住,熱誠、正知、具念,除去對世間的貪憂。比丘們,這就是四念處的修習。"第九。 10. 分別經

『『Satipaṭṭhānañca vo, bhikkhave, desessāmi satipaṭṭhānabhāvanañca satipaṭṭhānabhāvanāgāminiñca paṭipadaṃ. Taṃ suṇātha』』. 『『Katamañca, bhikkhave, satipaṭṭhānaṃ? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu vedanānupassī viharati…pe… citte cittānupassī viharati…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Idaṃ vuccati, bhikkhave, satipaṭṭhānaṃ』』.

『『Katamā ca, bhikkhave, satipaṭṭhānabhāvanā? Idha, bhikkhave, bhikkhu samudayadhammānupassī kāyasmiṃ viharati, vayadhammānupassī kāyasmiṃ viharati, samudayavayadhammānupassī kāyasmiṃ viharati, ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Samudayadhammānupassī vedanāsu viharati…pe… samudayadhammānupassī citte viharati… samudayadhammānupassī dhammesu viharati, vayadhammānupassī dhammesu viharati, samudayavayadhammānupassī dhammesu viharati, ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ayaṃ vuccati, bhikkhave, satipaṭṭhānabhāvanā.

『『Katamā ca, bhikkhave, satipaṭṭhānabhāvanāgāminī paṭipadā? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. Ayaṃ vuccati, bhikkhave, satipaṭṭhānabhāvanāgāminī paṭipadā』』ti. Dasamaṃ.

Ananussutavaggo catuttho.

Tassuddānaṃ –

Ananussutaṃ virāgo, viraddho bhāvanā sati;

Aññā chandaṃ pariññāya, bhāvanā vibhaṅgena cāti.

Amatavaggo
Amatasuttaṃ
Sāvatthinidānaṃ . 『『Catūsu, bhikkhave, satipaṭṭhānesu suppatiṭṭhitacittā viharatha. Mā vo amataṃ panassa. Katamesu catūsu? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Imesu, bhikkhave, catūsu satipaṭṭhānesu suppatiṭṭhitacittā viharatha. Mā vo amataṃ panassā』』ti. Paṭhamaṃ.
Samudayasuttaṃ
『『Catunnaṃ, bhikkhave, satipaṭṭhānānaṃ samudayañca atthaṅgamañca desessāmi. Taṃ suṇātha. Ko ca, bhikkhave, kāyassa samudayo? Āhārasamudayā kāyassa samudayo; āhāranirodhā kāyassa atthaṅgamo. Phassasamudayā vedanānaṃ samudayo; phassanirodhā vedanānaṃ atthaṅgamo. Nāmarūpasamudayā cittassa samudayo; nāmarūpanirodhā cittassa atthaṅgamo. Manasikārasamudayā dhammānaṃ samudayo; manasikāranirodhā dhammānaṃ atthaṅgamo』』ti. Dutiyaṃ.
Maggasuttaṃ

以下是簡體中文直譯: 406. "比丘們,我將為你們講說念處、念處的修習和導向念處修習的道路。請聽。" "比丘們,什麼是念處?在此,比丘們,比丘對身體隨觀身體而住,熱誠、正知、具念,除去對世間的貪憂;對感受隨觀感受而住...對心隨觀心而住...對法隨觀法而住,熱誠、正知、具念,除去對世間的貪憂。比丘們,這稱爲念處。" "比丘們,什麼是念處的修習?在此,比丘們,比丘對身體隨觀生起法而住,對身體隨觀滅去法而住,對身體隨觀生起滅去法而住,熱誠、正知、具念,除去對世間的貪憂。對感受隨觀生起法而住...對心隨觀生起法而住...對法隨觀生起法而住,對法隨觀滅去法而住,對法隨觀生起滅去法而住,熱誠、正知、具念,除去對世間的貪憂。比丘們,這稱爲念處的修習。" "比丘們,什麼是導向念處修習的道路?就是這八支聖道,即:正見、正思惟、正語、正業、正命、正精進、正念、正定。比丘們,這稱為導向念處修習的道路。"第十。第四未聞品。其摘要如下: 未聞、離貪、失誤、修習、念、智、欲、遍知、修習、分別。 5. 不死品 1. 不死經 407. 舍衛城因緣。"比丘們,你們應當在四念處中安住心。不要讓不死失去。哪四種?在此,比丘們,比丘對身體隨觀身體而住,熱誠、正知、具念,除去對世間的貪憂;對感受...對心...對法隨觀法而住,熱誠、正知、具念,除去對世間的貪憂。比丘們,你們應當在這四念處中安住心。不要讓不死失去。"第一。 2. 生起經 408. "比丘們,我將講說四念處的生起和消失。請聽。比丘們,什麼是身體的生起?由於食物的生起,身體生起;由於食物的滅盡,身體消失。由於觸的生起,感受生起;由於觸的滅盡,感受消失。由於名色的生起,心生起;由於名色的滅盡,心消失。由於作意的生起,法生起;由於作意的滅盡,法消失。"第二。 3. 道經

Sāvatthinidānaṃ . Tatra kho bhagavā bhikkhū āmantesi – 『『ekamidāhaṃ, bhikkhave, samayaṃ uruvelāyaṃ viharāmi najjā nerañjarāya tīre ajapālanigrodhe paṭhamābhisambuddho. Tassa mayhaṃ, bhikkhave, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – 『ekāyano ayaṃ maggo sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ – cattāro satipaṭṭhānā』』』.

『『Katame cattāro? Kāye vā bhikkhu kāyānupassī vihareyya ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu vā bhikkhu vedanānupassī vihareyya…pe… citte vā bhikkhu cittānupassī vihareyya…pe… dhammesu vā bhikkhu dhammānupassī vihareyya ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ekāyano ayaṃ maggo sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ – cattāro satipaṭṭhānā』』ti.

『『Atha kho, bhikkhave, brahmā sahampati mama cetasā cetoparivitakkamaññāya – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evameva – brahmaloke antarahito mama purato pāturahosi. Atha kho, bhikkhave, brahmā sahampati ekaṃsaṃ uttarāsaṅgaṃ karitvā yenāhaṃ tenañjaliṃ paṇāmetvā maṃ etadavoca – 『evametaṃ, bhagavā, evametaṃ, sugata! Ekāyano ayaṃ, bhante, maggo sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ – cattāro satipaṭṭhānā』』』.

『『Katame cattāro? Kāye vā, bhante, bhikkhu kāyānupassī vihareyya ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu vā…pe… citte vā …pe… dhammesu vā, bhante, bhikkhu dhammānupassī vihareyya ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ekāyano ayaṃ, bhante, maggo sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ – cattāro satipaṭṭhānā』』ti.

『『Idamavoca, bhikkhave, brahmā sahampati. Idaṃ vatvā athāparaṃ etadavoca –

『Ekāyanaṃ jātikhayantadassī, maggaṃ pajānāti hitānukampī;

Etena maggena tariṃsu pubbe, tarissanti ye ca taranti ogha』』』nti. tatiyaṃ;

Satisuttaṃ
『『Sato , bhikkhave, bhikkhu vihareyya. Ayaṃ vo amhākaṃ anusāsanī. Kathañca, bhikkhave, bhikkhu sato hoti? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Evaṃ kho, bhikkhave, bhikkhu sato hoti. Sato, bhikkhave, bhikkhu vihareyya. Ayaṃ vo amhākaṃ anusāsanī』』ti. Catutthaṃ.
Kusalarāsisuttaṃ
『『『Kusalarāsī』ti, bhikkhave, vadamāno cattāro satipaṭṭhāne sammā vadamāno vadeyya. Kevalo hāyaṃ, bhikkhave, kusalarāsi, yadidaṃ – cattāro satipaṭṭhānā.

『『Katame cattāro? Idha , bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… cittānupassī…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. 『Kusalarāsī』ti, bhikkhave, vadamāno ime cattāro satipaṭṭhāne sammā vadamāno vadeyya. Kevalo hāyaṃ, bhikkhave, kusalarāsi, yadidaṃ – cattāro satipaṭṭhānā』』ti. Pañcamaṃ.

Pātimokkhasaṃvarasuttaṃ

以下是簡體中文直譯: 409. 舍衛城因緣。在那裡,世尊對比丘們說:"比丘們,有一次我住在優樓頻螺(烏魯維爾)尼連禪河邊的阿阇波羅尼拘律樹下,剛剛成佛。比丘們,當我獨處靜思時,心中生起這樣的想法:'這是使眾生清凈、超越憂悲、滅盡苦憂、得正道、證涅槃的一乘道,即四念處。'" "哪四種?比丘對身體隨觀身體而住,熱誠、正知、具念,除去對世間的貪憂;比丘對感受隨觀感受而住...比丘對心隨觀心而住...比丘對法隨觀法而住,熱誠、正知、具念,除去對世間的貪憂。這是使眾生清凈、超越憂悲、滅盡苦憂、得正道、證涅槃的一乘道,即四念處。" "比丘們,那時娑婆世界主梵天知道了我的心念,就像強壯的人伸直彎曲的手臂或彎曲伸直的手臂那樣,從梵天界消失,出現在我面前。比丘們,娑婆世界主梵天偏袒右肩,向我合掌,對我說:'世尊,確實如此!善逝,確實如此!尊者,這是使眾生清凈、超越憂悲、滅盡苦憂、得正道、證涅槃的一乘道,即四念處。'" "哪四種?尊者,比丘對身體隨觀身體而住,熱誠、正知、具念,除去對世間的貪憂;對感受...對心...尊者,比丘對法隨觀法而住,熱誠、正知、具念,除去對世間的貪憂。尊者,這是使眾生清凈、超越憂悲、滅盡苦憂、得正道、證涅槃的一乘道,即四念處。" "比丘們,娑婆世界主梵天說了這些。說完后,他又說: '見盡生死者知一乘道,悲憫眾生者了知此道; 過去以此道度過暴流,現在未來亦以此度流。'"第三。 4. 唸經 410. "比丘們,比丘應當具念而住。這是我們對你們的教導。比丘們,比丘如何具念?在此,比丘們,比丘對身體隨觀身體而住,熱誠、正知、具念,除去對世間的貪憂;對感受...對心...對法隨觀法而住,熱誠、正知、具念,除去對世間的貪憂。比丘們,這就是比丘如何具念。比丘們,比丘應當具念而住。這是我們對你們的教導。"第四。 5. 善聚經 411. "比丘們,若說'善聚',正確地說就是指四念處。比丘們,這整個善聚就是四念處。" "哪四種?在此,比丘們,比丘對身體隨觀身體而住,熱誠、正知、具念,除去對世間的貪憂;對感受...對心...對法隨觀法而住,熱誠、正知、具念,除去對世間的貪憂。比丘們,若說'善聚',正確地說就是指這四念處。比丘們,這整個善聚就是四念處。"第五。 6. 波羅提木叉律儀經

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

『『Sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyya』』nti. 『『Tasmātiha tvaṃ, bhikkhu, ādimeva visodhehi kusalesu dhammesu. Ko cādi kusalānaṃ dhammānaṃ? Idha tvaṃ, bhikkhu, pātimokkhasaṃvarasaṃvuto viharāhi ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhassu sikkhāpadesu. Yato kho tvaṃ, bhikkhu, pātimokkhasaṃvarasaṃvuto viharissasi ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī samādāya sikkhissu sikkhāpadesu; tato tvaṃ, bhikkhu, sīlaṃ nissāya sīle patiṭṭhāya cattāro satipaṭṭhāne bhāveyyāsi』』.

『『Katame cattāro? Idha tvaṃ, bhikkhu, kāye kāyānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ . Yato kho tvaṃ, bhikkhu, sīlaṃ nissāya sīle patiṭṭhāya ime cattāro satipaṭṭhāne evaṃ bhāvessasi, tato tuyhaṃ, bhikkhu, yā ratti vā divaso vā āgamissati vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihānī』』ti.

Atha kho so bhikkhu bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho so bhikkhu eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. 『『Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā』』ti abbhaññāsi. Aññataro ca pana so bhikkhu arahataṃ ahosīti. Chaṭṭhaṃ.

Duccaritasuttaṃ
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami…pe… 『『sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyya』』nti. 『『Tasmātiha tvaṃ, bhikkhu, ādimeva visodhehi kusalesu dhammesu. Ko cādi kusalānaṃ dhammānaṃ? Idha tvaṃ, bhikkhu, kāyaduccaritaṃ pahāya kāyasucaritaṃ bhāvessasi. Vacīduccaritaṃ pahāya vacīsucaritaṃ bhāvessasi. Manoduccaritaṃ pahāya manosucaritaṃ bhāvessasi. Yato kho tvaṃ, bhikkhu, kāyaduccaritaṃ pahāya kāyasucaritaṃ bhāvessasi, vacīduccaritaṃ pahāya vacīsucaritaṃ bhāvessasi, manoduccaritaṃ pahāya manosucaritaṃ bhāvessasi, tato tvaṃ, bhikkhu, sīlaṃ nissāya sīle patiṭṭhāya cattāro satipaṭṭhāne bhāveyyāsi』』.

『『Katame cattāro? Idha tvaṃ, bhikkhu, kāye kāyānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Yato kho tvaṃ, bhikkhu, sīlaṃ nissāya sīle patiṭṭhāya ime cattāro satipaṭṭhāne evaṃ bhāvessasi, tato tuyhaṃ, bhikkhu, yā ratti vā divaso vā āgamissati vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihānī』』ti…pe… aññataro ca pana so bhikkhu arahataṃ ahosīti. Sattamaṃ.

Mittasuttaṃ
『『Ye , bhikkhave, anukampeyyātha, ye ca kho sotabbaṃ maññeyyuṃ mittā vā amaccā vā ñātī vā sālohitā vā, te vo, bhikkhave, catunnaṃ satipaṭṭhānānaṃ bhāvanāya samādapetabbā nivesetabbā patiṭṭhāpetabbā.

『『Katamesaṃ, catunnaṃ? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ye, bhikkhave, anukampeyyātha, ye ca sotabbaṃ maññeyyuṃ mittā vā amaccā vā ñātī vā sālohitā vā, te vo, bhikkhave, imesaṃ catunnaṃ satipaṭṭhānānaṃ bhāvanāya samādapetabbā nivesetabbā patiṭṭhāpetabbā』』ti. Aṭṭhamaṃ.

Vedanāsuttaṃ

以下是簡體中文直譯: 412. 有一位比丘來到世尊那裡...坐在一旁后,那位比丘對世尊說: "尊者,請世尊為我簡要地說法,我聽了世尊的法后,可以獨處、遠離、不放逸、熱誠、專心而住。" "那麼,比丘,你應當先凈化善法的根本。什麼是善法的根本?在此,比丘,你應當守護波羅提木叉律儀而住,具足威儀行處,對微小的過失也見到危險,受持學處而學習。比丘,當你守護波羅提木叉律儀而住,具足威儀行處,對微小的過失也見到危險,受持學處而學習時,那時,比丘,你應當依戒、住戒而修習四念處。" "哪四種?在此,比丘,你應當對身體隨觀身體而住,熱誠、正知、具念,除去對世間的貪憂;對感受...對心...對法隨觀法而住,熱誠、正知、具念,除去對世間的貪憂。比丘,當你依戒、住戒而這樣修習這四念處時,那時,比丘,無論是夜晚還是白天,你都可以期待在善法上增長,而不會退失。" 那位比丘歡喜、隨喜世尊所說,從座位起來,禮敬世尊,右繞后離去。那位比丘獨處、遠離、不放逸、熱誠、專心而住,不久就...爲了善男子正確地從家出家而到非家的目的,那無上梵行的終極,現法自知、作證、具足而住。他了知:"生已盡,梵行已立,所作已辦,不受後有。"那位比丘成為阿羅漢之一。第六。 7. 惡行經 413. 有一位比丘來到世尊那裡..."尊者,請世尊為我簡要地說法,我聽了世尊的法后,可以獨處、遠離、不放逸、熱誠、專心而住。" "那麼,比丘,你應當先凈化善法的根本。什麼是善法的根本?在此,比丘,你應當斷除身惡行,修習身善行。斷除語惡行,修習語善行。斷除意惡行,修習意善行。比丘,當你斷除身惡行,修習身善行,斷除語惡行,修習語善行,斷除意惡行,修習意善行時,那時,比丘,你應當依戒、住戒而修習四念處。" "哪四種?在此,比丘,你應當對身體隨觀身體而住,熱誠、正知、具念,除去對世間的貪憂;對感受...對心...對法隨觀法而住,熱誠、正知、具念,除去對世間的貪憂。比丘,當你依戒、住戒而這樣修習這四念處時,那時,比丘,無論是夜晚還是白天,你都可以期待在善法上增長,而不會退失。"...那位比丘成為阿羅漢之一。第七。 8. 朋友經 414. "比丘們,那些你們應當同情的,那些認為應當聽從的朋友、同事、親屬、血親,你們應當勸導他們、安置他們、建立他們於四念處的修習中。" "哪四種?在此,比丘們,比丘對身體隨觀身體而住,熱誠、正知、具念,除去對世間的貪憂;對感受...對心...對法隨觀法而住,熱誠、正知、具念,除去對世間的貪憂。比丘們,那些你們應當同情的,那些認為應當聽從的朋友、同事、親屬、血親,你們應當勸導他們、安置他們、建立他們于這四念處的修習中。"第八。 9. 感受經

『『Tisso imā, bhikkhave, vedanā. Katamā tisso? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā kho, bhikkhave, tisso vedanā. Imāsaṃ kho, bhikkhave, tissannaṃ vedanānaṃ pariññāya cattāro satipaṭṭhānā bhāvetabbā.

『『Katame cattāro? Idha bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Imāsaṃ kho, bhikkhave, tissannaṃ vedanānaṃ pariññāya ime cattāro satipaṭṭhānā bhāvetabbā』』ti. Navamaṃ.

Āsavasuttaṃ
『『Tayome , bhikkhave āsavā. Katame tayo? Kāmāsavo, bhavāsavo, avijjāsavo – ime kho, bhikkhave, tayo āsavā. Imesaṃ kho, bhikkhave, tiṇṇannaṃ āsavānaṃ pahānāya cattāro satipaṭṭhānā bhāvetabbā.

『『Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Imesaṃ kho, bhikkhave, tiṇṇannaṃ āsavānaṃ pahānāya ime cattāro satipaṭṭhānā bhāvetabbā』』ti. Dasamaṃ.

Amatavaggo pañcamo.

Tassuddānaṃ –

Amataṃ samudayo maggo, sati kusalarāsi ca;

Pātimokkhaṃ duccaritaṃ, mittavedanā āsavena cāti.

Gaṅgāpeyyālavaggo

1-12. Gaṅgānadīādisuttadvādasakaṃ

417-428. 『『Seyyathāpi , bhikkhave, gaṅgā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā; evameva kho, bhikkhave, bhikkhu cattāro satipaṭṭhāne bhāvento cattāro satipaṭṭhāne bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro.

『『Kathañca, bhikkhave, bhikkhu cattāro satipaṭṭhāne bhāvento cattāro satipaṭṭhāne bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Evaṃ kho, bhikkhave, bhikkhu cattāro satipaṭṭhāne bhāvento cattāro satipaṭṭhāne bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro』』ti vitthāretabbaṃ.

Gaṅgāpeyyālavaggo chaṭṭho.

Tassuddānaṃ –

Cha pācīnato ninnā, cha ninnā ca samuddato;

Ete dve cha dvādasa honti, vaggo tena pavuccatīti.

Appamādavaggo

1-10. Tathāgatādisuttadasakaṃ

429-438. Yāvatā, bhikkhave, sattā apadā vā dvipadā vā catuppadā vā bahuppadā vāti vitthāretabbaṃ.

Appamādavaggo sattamo.

Tassuddānaṃ –

Tathāgataṃ padaṃ kūṭaṃ, mūlaṃ sāro ca vassikaṃ;

Rājā candimasūriyā, vatthena dasamaṃ padanti.

Balakaraṇīyavaggo

1-12. Balādisuttadvādasakaṃ

439-450. Seyyathāpi , bhikkhave, ye keci balakaraṇīyā kammantā karīyantīti vitthāretabbaṃ.

Balakaraṇīyavaggo aṭṭhamo.

Tassuddānaṃ –

Balaṃ bījañca nāgo ca, rukkho kumbhena sūkiyā;

Ākāsena ca dve meghā, nāvā āgantukā nadīti.

Esanāvaggo

1-10. Esanādisuttadasakaṃ

451-460. Tisso imā, bhikkhave, esanā. Katamā tisso? Kāmesanā, bhavesanā, brahmacariyesanāti vitthāretabbaṃ.

Esanāvaggo navamo.

Tassuddānaṃ –

Esanā vidhā āsavo, bhavo ca dukkhatā tisso;

Khilaṃ malañca nīgho ca, vedanā taṇhā tasināya cāti.

Oghavaggo

1-10. Uddhambhāgiyādisuttadasakaṃ

461-

以下是簡體中文直譯: 415. "比丘們,有這三種感受。哪三種?樂受、苦受、不苦不樂受 - 比丘們,這就是三種感受。比丘們,爲了完全了知這三種感受,應當修習四念處。" "哪四種?在此,比丘們,比丘對身體隨觀身體而住,熱誠、正知、具念,除去對世間的貪憂;對感受...對心...對法隨觀法而住,熱誠、正知、具念,除去對世間的貪憂。比丘們,爲了完全了知這三種感受,應當修習這四念處。"第九。 10. 漏經 416. "比丘們,有這三種漏。哪三種?欲漏、有漏、無明漏 - 比丘們,這就是三種漏。比丘們,爲了斷除這三種漏,應當修習四念處。" "哪四種?在此,比丘們,比丘對身體隨觀身體而住,熱誠、正知、具念,除去對世間的貪憂;對感受...對心...對法隨觀法而住,熱誠、正知、具念,除去對世間的貪憂。比丘們,爲了斷除這三種漏,應當修習這四念處。"第十。第五不死品。其摘要如下: 不死、生起、道、念、善聚、波羅提木叉、惡行、朋友、感受、漏。 6. 恒河廣說品 1-12. 恒河等十二經 417-428. "比丘們,就像恒河向東傾斜、向東傾注、向東流向;同樣地,比丘們,修習四念處、多修四念處的比丘,傾向涅槃、傾注涅槃、流向涅槃。" "比丘們,比丘如何修習四念處、多修四念處而傾向涅槃、傾注涅槃、流向涅槃?在此,比丘們,比丘對身體隨觀身體而住,熱誠、正知、具念,除去對世間的貪憂;對感受...對心...對法隨觀法而住,熱誠、正知、具念,除去對世間的貪憂。比丘們,這就是比丘如何修習四念處、多修四念處而傾向涅槃、傾注涅槃、流向涅槃。"應當詳細說明。第六恒河廣說品。其摘要如下: 六向東傾斜,六傾斜向海; 這兩個六成十二,因此稱為一品。 7. 不放逸品 1-10. 如來等十經 429-438. "比丘們,凡是無足、二足、四足或多足的眾生..."應當詳細說明。第七不放逸品。其摘要如下: 如來、足跡、屋頂、根、核心、茉莉、國王、月亮和太陽、衣服為第十。 8. 力所作品 1-12. 力等十二經 439-450. "比丘們,就像任何需要力量才能完成的工作..."應當詳細說明。第八力所作品。其摘要如下: 力、種子、龍象、樹、水瓶、樹幹、虛空、兩個云、船、客人、河。 9. 尋求品 1-10. 尋求等十經 451-460. "比丘們,有這三種尋求。哪三種?欲尋求、有尋求、梵行尋求..."應當詳細說明。第九尋求品。其摘要如下: 尋求、種類、漏、有、三種苦、荒穢、垢、障礙、受、愛、渴。 10. 暴流品 1-10. 上分等十經 461-

『『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 cattāro satipaṭṭhānā bhāvetabbā.

『『Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Imesaṃ kho, bhikkhave, pañcannaṃ uddhambhāgiyānaṃ saṃyojanānaṃ abhiññāya pariññāya parikkhayāya pahānāya ime cattāro satipaṭṭhānā bhāvetabbā』』ti.

(Yathā maggasaṃyuttaṃ tathā satipaṭṭhānasaṃyuttaṃ vitthāretabbaṃ).

Oghavaggo dasamo.

Tassuddānaṃ –

Ogho yogo upādānaṃ, ganthā anusayena ca;

Kāmaguṇā nīvaraṇā, khandhā oruddhambhāgiyāti.

以下是簡體中文直譯: 461-470. "比丘們,有這五種上分結。哪五種?色貪、無色貪、慢、掉舉、無明 - 比丘們,這就是五種上分結。比丘們,爲了證知、遍知、徹底滅盡、斷除這五種上分結,應當修習四念處。" "哪四種?在此,比丘們,比丘對身體隨觀身體而住,熱誠、正知、具念,除去對世間的貪憂;對感受...對心...對法隨觀法而住,熱誠、正知、具念,除去對世間的貪憂。比丘們,爲了證知、遍知、徹底滅盡、斷除這五種上分結,應當修習這四念處。" (應當像道相應那樣詳細說明念處相應。) 第十暴流品。其摘要如下: 暴流、軛、取、系、隨眠、五欲功德、蓋、蘊、下分和上分。

Satipaṭṭhānasaṃyuttaṃ tatiyaṃ.

以下是簡體中文直譯: 第三念處相應。