B0102030504indriyasaṃyuttaṃ（根相應）c3.5s

Indriyasaṃyuttaṃ
Suddhikavaggo
Suddhikasuttaṃ
Sāvatthinidānaṃ . 『『Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ – imāni kho, bhikkhave, pañcindriyānī』』ti. Paṭhamaṃ.
Paṭhamasotāpannasuttaṃ
『『Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ. Yato kho, bhikkhave, ariyasāvako imesaṃ pañcannaṃ indriyānaṃ assādañca [samudayañca atthaṅgamañca assādañca (syā. kaṃ. pī. ka.) saṃ. ni. 2.175] ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti – ayaṃ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyaṇo』』ti. Dutiyaṃ.
Dutiyasotāpannasuttaṃ
『『Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ. Yato kho, bhikkhave, ariyasāvako imesaṃ pañcannaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti – ayaṃ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyaṇo』』ti. Tatiyaṃ.
Paṭhamaarahantasuttaṃ
『『Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ. Yato kho, bhikkhave, ariyasāvako imesaṃ pañcannaṃ indriyānaṃ assādañca [samudayañca atthaṅgamañca assādañca (syā. kaṃ. pī. ka.) saṃ. ni. 2.175] ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto hoti – ayaṃ vuccati, bhikkhave, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto』』ti. Catutthaṃ.
Dutiyaarahantasuttaṃ
『『Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ. Yato kho, bhikkhave, bhikkhu imesaṃ pañcannaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto hoti – ayaṃ vuccati, bhikkhave, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto』』ti. Pañcamaṃ.
Paṭhamasamaṇabrāhmaṇasuttaṃ
『『Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṃ…pe… paññindriyaṃ. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṃ pañcannaṃ indriyānaṃ assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānanti, na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca panete āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti.

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

Dutiyasamaṇabrāhmaṇasuttaṃ
根相應
清凈品
清凈經舍衛城因緣。"諸比丘,有這五根。哪五種?信根、精進根、念根、定根、慧根 - 諸比丘,這就是五根。"第一。
第一預流經 "諸比丘,有這五根。哪五種?信根、精進根、念根、定根、慧根。諸比丘,當聖弟子如實了知這五根的味、集、滅、味、患、離時 - 諸比丘,這被稱為聖弟子預流,不墮惡趣,決定,以正覺為歸宿。"第二。
第二預流經 "諸比丘,有這五根。哪五種?信根、精進根、念根、定根、慧根。諸比丘,當聖弟子如實了知這五根的集、滅、味、患、離時 - 諸比丘,這被稱為聖弟子預流,不墮惡趣,決定,以正覺為歸宿。"第三。
第一阿羅漢經 "諸比丘,有這五根。哪五種?信根、精進根、念根、定根、慧根。諸比丘,當聖弟子如實知見這五根的味、患、離,無取而解脫時 - 諸比丘,這被稱為比丘阿羅漢,漏盡,梵行已立,所作已辦,舍重擔,逮得己利,盡諸有結,正智解脫。"第四。
第二阿羅漢經 "諸比丘,有這五根。哪五種?信根、精進根、念根、定根、慧根。諸比丘,當比丘如實知見這五根的集、滅、味、患、離,無取而解脫時 - 諸比丘,這被稱為比丘阿羅漢,漏盡,梵行已立,所作已辦,舍重擔,逮得己利,盡諸有結,正智解脫。"第五。
第一沙門婆羅門經 "諸比丘,有這五根。哪五種?信根......慧根。諸比丘,凡任何沙門或婆羅門不如實了知這五根的味、患、離,諸比丘,他們不被我認為是沙門中的沙門或婆羅門中的婆羅門,這些尊者也不能于現法中以自己的證智作證、成就、安住沙門義或婆羅門義。諸比丘,凡任何沙門或婆羅門如實了知這五根的集、滅、味、患、離,諸比丘,他們被我認為是沙門中的沙門和婆羅門中的婆羅門,這些尊者也能于現法中以自己的證智作證、成就、安住沙門義和婆羅門義。"第六。
第二沙門婆羅門經
『『Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā saddhindriyaṃ nappajānanti, saddhindriyasamudayaṃ nappajānanti, saddhindriyanirodhaṃ nappajānanti, saddhindriyanirodhagāminiṃ paṭipadaṃ nappajānanti; vīriyindriyaṃ nappajānanti…pe… satindriyaṃ nappajānanti …pe… samādhindriyaṃ nappajānanti…pe… paññindriyaṃ nappajānanti, paññindriyasamudayaṃ nappajānanti, paññindriyanirodhaṃ nappajānanti, paññindriyanirodhagāminiṃ paṭipadaṃ nappajānanti, na me te, bhikkhave samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca panete āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti.

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

Daṭṭhabbasuttaṃ
『『Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṃ…pe… paññindriyaṃ. Kattha ca, bhikkhave, saddhindriyaṃ daṭṭhabbaṃ? Catūsu sotāpattiyaṅgesu – ettha saddhindriyaṃ daṭṭhabbaṃ. Kattha ca, bhikkhave, vīriyindriyaṃ daṭṭhabbaṃ? Catūsu sammappadhānesu – ettha vīriyindriyaṃ daṭṭhabbaṃ. Kattha ca, bhikkhave, satindriyaṃ daṭṭhabbaṃ? Catūsu satipaṭṭhānesu – ettha satindriyaṃ daṭṭhabbaṃ. Kattha ca, bhikkhave, samādhindriyaṃ daṭṭhabbaṃ? Catūsu jhānesu – ettha samādhindriyaṃ daṭṭhabbaṃ. Kattha ca, bhikkhave, paññindriyaṃ daṭṭhabbaṃ? Catūsu ariyasaccesu – ettha paññindriyaṃ daṭṭhabbaṃ. Imāni kho, bhikkhave, pañcindriyānī』』ti. Aṭṭhamaṃ.
Paṭhamavibhaṅgasuttaṃ
『『Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṃ…pe… paññindriyaṃ. Katamañca, bhikkhave, saddhindriyaṃ? Idha, bhikkhave, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṃ – 『itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā』ti – idaṃ vuccati, bhikkhave, saddhindriyaṃ.

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

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

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

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

Dutiyavibhaṅgasuttaṃ
"諸比丘,凡任何沙門或婆羅門不了知信根,不了知信根集,不了知信根滅,不了知趣向信根滅的道路;不了知精進根......不了知念根......不了知定根......不了知慧根,不了知慧根集,不了知慧根滅,不了知趣向慧根滅的道路,諸比丘,他們不被我認為是沙門中的沙門或婆羅門中的婆羅門,這些尊者也不能于現法中以自己的證智作證、成就、安住沙門義或婆羅門義。諸比丘,凡任何沙門或婆羅門了知信根,了知信根集,了知信根滅,了知趣向信根滅的道路;了知精進根,了知精進根集,了知精進根滅,了知趣向精進根滅的道路;了知念根......了知定根......了知慧根,了知慧根集,了知慧根滅,了知趣向慧根滅的道路,諸比丘,他們被我認為是沙門中的沙門和婆羅門中的婆羅門,這些尊者也能于現法中以自己的證智作證、成就、安住沙門義和婆羅門義。"第七。
應見經
"諸比丘,有這五根。哪五種?信根......慧根。諸比丘,在哪裡應見信根?在四預流支中 - 在這裡應見信根。諸比丘,在哪裡應見精進根?在四正勤中 - 在這裡應見精進根。諸比丘,在哪裡應見念根?在四念處中 - 在這裡應見念根。諸比丘,在哪裡應見定根?在四禪中 - 在這裡應見定根。諸比丘,在哪裡應見慧根?在四聖諦中 - 在這裡應見慧根。諸比丘,這就是五根。"第八。
第一分別經
"諸比丘,有這五根。哪五種?信根......慧根。諸比丘,什麼是信根?在此,諸比丘,聖弟子有信,信如來的覺悟 - '世尊確實是阿羅漢、正等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊' - 諸比丘,這被稱為信根。諸比丘,什麼是精進根?在此,諸比丘,聖弟子住于精進,為斷不善法、具足善法而精進,堅固、勇猛、不捨善法的擔子 - 諸比丘,這被稱為精進根。諸比丘,什麼是念根?在此,諸比丘,聖弟子具念,成就最上的念和明覺,能憶念、隨念長久以前所作、所說 - 諸比丘,這被稱爲念根。諸比丘,什麼是定根?在此,諸比丘,聖弟子以舍為所緣,獲得定,獲得心一境性 - 諸比丘,這被稱為定根。諸比丘,什麼是慧根?在此,諸比丘,聖弟子有慧,成就觀生滅的慧,具足聖、出離、正趣苦滅的慧 - 諸比丘,這被稱為慧根。諸比丘,這就是五根。"第九。
第二分別經
『『Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṃ…pe… paññindriyaṃ. Katamañca, bhikkhave, saddhindriyaṃ? Idha, bhikkhave, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṃ – 『itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā』ti – idaṃ vuccati, bhikkhave, saddhindriyaṃ.

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

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

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

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

Suddhikavaggo paṭhamo.

Tassuddānaṃ –

Suddhikañceva dve sotā, arahantā apare duve;

Samaṇabrāhmaṇā daṭṭhabbaṃ, vibhaṅgā apare duveti.

Mudutaravaggo
Paṭilābhasuttaṃ
"諸比丘,有這五根。哪五種?信根......慧根。諸比丘,什麼是信根?在此,諸比丘,聖弟子有信,信如來的覺悟 - '世尊確實是阿羅漢、正等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊' - 諸比丘,這被稱為信根。諸比丘,什麼是精進根?在此,諸比丘,聖弟子住于精進,為斷不善法、具足善法而精進,堅固、勇猛、不捨善法的擔子。他爲了未生起的惡不善法不生起而生欲、努力、發勤、策勵心、精進;爲了已生起的惡不善法斷除而生欲、努力、發勤、策勵心、精進;爲了未生起的善法生起而生欲、努力、發勤、策勵心、精進;爲了已生起的善法住立、不忘失、增長、廣大、修習、圓滿而生欲、努力、發勤、策勵心、精進 - 諸比丘,這被稱為精進根。諸比丘,什麼是念根?在此,諸比丘,聖弟子具念,成就最上的念和明覺,能憶念、隨念長久以前所作、所說。他住于身觀身,熱誠、正知、具念,除去世間的貪憂;住于受觀受......住於心觀心......住於法觀法,熱誠、正知、具念,除去世間的貪憂 - 諸比丘,這被稱爲念根。諸比丘,什麼是定根?在此,諸比丘,聖弟子以舍為所緣,獲得定,獲得心一境性。他離欲、離不善法,有尋有伺,由離生喜樂,成就初禪而住。尋伺寂靜,內心清凈,心一境性,無尋無伺,由定生喜樂,成就第二禪而住。離喜而住,舍、念、正知,以身受樂,如聖者所說:'舍、具念、樂住',成就第三禪而住。斷樂斷苦,先前的喜憂已滅,不苦不樂,舍念清凈,成就第四禪而住 - 諸比丘,這被稱為定根。諸比丘,什麼是慧根?在此,諸比丘,聖弟子有慧,成就觀生滅的慧,具足聖、出離、正趣苦滅的慧。他如實了知'這是苦',如實了知'這是苦集',如實了知'這是苦滅',如實了知'這是趣向苦滅之道' - 諸比丘,這被稱為慧根。諸比丘,這就是五根。"第十。清凈品第一其摘要：清凈和兩個預流,兩個阿羅漢, 兩個沙門婆羅門,應見,兩個分別。
柔軟品
獲得經
『『Pañcimāni , bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṃ…pe… paññindriyaṃ…pe…. Katamañca, bhikkhave, saddhindriyaṃ? Idha, bhikkhave, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṃ – 『itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā』ti – idaṃ vuccati, bhikkhave, saddhindriyaṃ.

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

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

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

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

Paṭhamasaṃkhittasuttaṃ
『『Pañcimāni , bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṃ…pe… paññindriyaṃ – imāni kho, bhikkhave, pañcindriyāni. Imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ samattā paripūrattā arahaṃ hoti, tato mudutarehi anāgāmī hoti, tato mudutarehi sakadāgāmī hoti, tato mudutarehi sotāpanno hoti, tato mudutarehi dhammānusārī hoti, tato mudutarehi saddhānusārī hotī』』ti. Dutiyaṃ.
Dutiyasaṃkhittasuttaṃ
『『Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṃ…pe… paññindriyaṃ – imāni kho, bhikkhave, pañcindriyāni. Imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ samattā paripūrattā arahaṃ hoti, tato mudutarehi anāgāmī hoti, tato mudutarehi sakadāgāmī hoti, tato mudutarehi sotāpanno hoti, tato mudutarehi dhammānusārī hoti, tato mudutarehi saddhānusārī hoti. Iti kho, bhikkhave, indriyavemattatā phalavemattatā hoti, phalavemattatā puggalavemattatā』』ti. Tatiyaṃ.
Tatiyasaṃkhittasuttaṃ
『『Pañcimāni , bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṃ…pe… paññindriyaṃ – imāni kho, bhikkhave, pañcindriyāni. Imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ samattā paripūrattā arahaṃ hoti, tato mudutarehi anāgāmī hoti, tato mudutarehi sakadāgāmī hoti, tato mudutarehi sotāpanno hoti, tato mudutarehi dhammānusārī hoti, tato mudutarehi saddhānusārī hoti. Iti kho, bhikkhave, paripūraṃ paripūrakārī ārādheti, padesaṃ padesakārī ārādheti. 『Avañjhāni tvevāhaṃ, bhikkhave, pañcindriyānī』ti vadāmī』』ti. Catutthaṃ.
Paṭhamavitthārasuttaṃ
『『Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṃ…pe… paññindriyaṃ – imāni kho, bhikkhave, pañcindriyāni. Imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ samattā paripūrattā arahaṃ hoti, tato mudutarehi antarāparinibbāyī hoti, tato mudutarehi upahaccaparinibbāyī hoti, tato mudutarehi asaṅkhāraparinibbāyī hoti, tato mudutarehi sasaṅkhāraparinibbāyī hoti, tato mudutarehi uddhaṃsoto hoti akaniṭṭhagāmī, tato mudutarehi sakadāgāmī hoti, tato mudutarehi sotāpanno hoti, tato mudutarehi dhammānusārī hoti, tato mudutarehi saddhānusārī hotī』』ti. Pañcamaṃ.
Dutiyavitthārasuttaṃ
"諸比丘,有這五根。哪五種?信根......慧根......。諸比丘,什麼是信根?在此,諸比丘,聖弟子有信,信如來的覺悟 - '世尊確實是阿羅漢、正等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊' - 諸比丘,這被稱為信根。諸比丘,什麼是精進根?諸比丘,關於四正勤所獲得的精進 - 諸比丘,這被稱為精進根。諸比丘,什麼是念根?諸比丘,關於四念處所獲得的念 - 諸比丘,這被稱爲念根。諸比丘,什麼是定根?在此,諸比丘,聖弟子以舍為所緣,獲得定,獲得心一境性 - 諸比丘,這被稱為定根。諸比丘,什麼是慧根?在此,諸比丘,聖弟子有慧,成就觀生滅的慧,具足聖、出離、正趣苦滅的慧 - 諸比丘,這被稱為慧根。諸比丘,這就是五根。"第一。
第一略說經
"諸比丘,有這五根。哪五種?信根......慧根 - 諸比丘,這就是五根。諸比丘,這五根圓滿具足者為阿羅漢,比這稍弱者為阿那含,比這稍弱者為一來,比這稍弱者為預流,比這稍弱者為隨法行者,比這稍弱者為隨信行者。"第二。
第二略說經
"諸比丘,有這五根。哪五種?信根......慧根 - 諸比丘,這就是五根。諸比丘,這五根圓滿具足者為阿羅漢,比這稍弱者為阿那含,比這稍弱者為一來,比這稍弱者為預流,比這稍弱者為隨法行者,比這稍弱者為隨信行者。如是,諸比丘,根的差異導致果的差異,果的差異導致人的差異。"第三。
第三略說經
"諸比丘,有這五根。哪五種?信根......慧根 - 諸比丘,這就是五根。諸比丘,這五根圓滿具足者為阿羅漢,比這稍弱者為阿那含,比這稍弱者為一來,比這稍弱者為預流,比這稍弱者為隨法行者,比這稍弱者為隨信行者。如是,諸比丘,圓滿者圓滿成就,部分者部分成就。諸比丘,我說這五根不是空無果報的。"第四。
第一廣說經
"諸比丘,有這五根。哪五種?信根......慧根 - 諸比丘,這就是五根。諸比丘,這五根圓滿具足者為阿羅漢,比這稍弱者為中般涅槃者,比這稍弱者為生般涅槃者,比這稍弱者為無行般涅槃者,比這稍弱者為有行般涅槃者,比這稍弱者為上流至色究竟天者,比這稍弱者為一來,比這稍弱者為預流,比這稍弱者為隨法行者,比這稍弱者為隨信行者。"第五。
第二廣說經
『『Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṃ…pe… paññindriyaṃ – imāni kho, bhikkhave, pañcindriyāni. Imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ samattā paripūrattā arahaṃ hoti, tato mudutarehi antarāparinibbāyī hoti, tato mudutarehi upahaccaparinibbāyī hoti, tato mudutarehi asaṅkhāraparinibbāyī hoti, tato mudutarehi sasaṅkhāraparinibbāyī hoti, tato mudutarehi uddhaṃsoto hoti akaniṭṭhagāmī, tato mudutarehi sakadāgāmī hoti , tato mudutarehi sotāpanno hoti, tato mudutarehi dhammānusārī hoti, tato mudutarehi saddhānusārī hoti. Iti kho, bhikkhave, indriyavemattatā phalavemattatā hoti, phalavemattatā puggalavemattatā hotī』』ti. Chaṭṭhaṃ.
Tatiyavitthārasuttaṃ
『『Pañcimāni , bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṃ…pe… paññindriyaṃ – imāni kho, bhikkhave, pañcindriyāni. Imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ samattā paripūrattā arahaṃ hoti, tato mudutarehi antarāparinibbāyī hoti, tato mudutarehi upahaccaparinibbāyī hoti, tato mudutarehi asaṅkhāraparinibbāyī hoti, tato mudutarehi sasaṅkhāraparinibbāyī hoti, tato mudutarehi uddhaṃsoto hoti akaniṭṭhagāmī, tato mudutarehi sakadāgāmī hoti, tato mudutarehi sotāpanno hoti, tato mudutarehi dhammānusārī hoti, tato mudutarehi saddhānusārī hoti. Iti kho, bhikkhave, paripūraṃ paripūrakārī ārādheti, padesaṃ padesakārī ārādheti. 『Avañjhāni tvevāhaṃ, bhikkhave, pañcindriyānī』ti vadāmī』』ti. Sattamaṃ.
Paṭipannasuttaṃ
『『Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṃ…pe… paññindriyaṃ – imāni kho, bhikkhave, pañcindriyāni. Imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ samattā paripūrattā arahaṃ hoti, tato mudutarehi arahattaphalasacchikiriyāya paṭipanno hoti, tato mudutarehi anāgāmī hoti, tato mudutarehi anāgāmiphalasacchikiriyāya paṭipanno hoti, tato mudutarehi sakadāgāmī hoti, tato mudutarehi sakadāgāmiphalasacchikiriyāya paṭipanno hoti, tato mudutarehi sotāpanno hoti, tato mudutarehi sotāpattiphalasacchikiriyāya paṭipanno hoti. Yassa kho, bhikkhave, imāni pañcindriyāni sabbena sabbaṃ sabbathā sabbaṃ natthi, tamahaṃ 『bāhiro puthujjanapakkhe ṭhito』ti vadāmī』』ti. Aṭṭhamaṃ.
Sampannasuttaṃ
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca –

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

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

Mudutaravaggo dutiyo.

Tassuddānaṃ –

Paṭilābho tayo saṃkhittā, vitthārā apare tayo;

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

Chaḷindriyavaggo
Punabbhavasuttaṃ
"諸比丘,有這五根。哪五種?信根......慧根 - 諸比丘,這就是五根。諸比丘,這五根圓滿具足者為阿羅漢,比這稍弱者為中般涅槃者,比這稍弱者為生般涅槃者,比這稍弱者為無行般涅槃者,比這稍弱者為有行般涅槃者,比這稍弱者為上流至色究竟天者,比這稍弱者為一來,比這稍弱者為預流,比這稍弱者為隨法行者,比這稍弱者為隨信行者。如是,諸比丘,根的差異導致果的差異,果的差異導致人的差異。"第六。
第三廣說經
"諸比丘,有這五根。哪五種?信根......慧根 - 諸比丘,這就是五根。諸比丘,這五根圓滿具足者為阿羅漢,比這稍弱者為中般涅槃者,比這稍弱者為生般涅槃者,比這稍弱者為無行般涅槃者,比這稍弱者為有行般涅槃者,比這稍弱者為上流至色究竟天者,比這稍弱者為一來,比這稍弱者為預流,比這稍弱者為隨法行者,比這稍弱者為隨信行者。如是,諸比丘,圓滿者圓滿成就,部分者部分成就。諸比丘,我說這五根不是空無果報的。"第七。
行道經
"諸比丘,有這五根。哪五種?信根......慧根 - 諸比丘,這就是五根。諸比丘,這五根圓滿具足者為阿羅漢,比這稍弱者為證悟阿羅漢果的行道者,比這稍弱者為阿那含,比這稍弱者為證悟阿那含果的行道者,比這稍弱者為一來,比這稍弱者為證悟一來果的行道者,比這稍弱者為預流,比這稍弱者為證悟預流果的行道者。諸比丘,若有人完全沒有這五根,我說他'處於外道凡夫之列'。"第八。
具足經
這時,有一位比丘來到世尊處。來到后,禮敬世尊,坐在一旁。坐在一旁的那位比丘對世尊如是說: "尊者,人們說'根具足,根具足'。尊者,到什麼程度才稱為根具足呢?" "在此,比丘,比丘修習趣向寂靜、趣向正覺的信根,修習趣向寂靜、趣向正覺的精進根,修習趣向寂靜、趣向正覺的念根,修習趣向寂靜、趣向正覺的定根,修習趣向寂靜、趣向正覺的慧根。比丘,到這種程度,比丘稱為根具足。"第九。
漏盡經
"諸比丘,有這五根。哪五種?信根......慧根 - 諸比丘,這就是五根。諸比丘,由於修習、多修這五根,比丘于現法中自證知、證得、成就、安住于漏盡、無漏的心解脫、慧解脫。"第十。柔軟品第二其摘要: 獲得和三個略說,三個廣說, 行道和具足,第十是漏盡。
六根品
再有經
『『Pañcimāni , bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṃ…pe… paññindriyaṃ. Yāvakīvañcāhaṃ, bhikkhave, imesaṃ pañcannaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nābbhaññāsiṃ, neva tāvāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya 『anuttaraṃ sammāsambodhiṃ abhisambuddho』ti paccaññāsiṃ [abhisambuddho paccaññāsiṃ (sī. syā. kaṃ.)]. Yato ca khvāhaṃ, bhikkhave, imesaṃ pañcannaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ abbhaññāsiṃ, athāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya 『anuttaraṃ sammāsambodhiṃ abhisambuddho』ti paccaññāsiṃ. Ñāṇañca pana me dassanaṃ udapādi – 『akuppā me vimutti [cetovimutti (sī. pī. ka.)], ayamantimā jāti, natthidāni punabbhavo』』』ti. Paṭhamaṃ.
Jīvitindriyasuttaṃ
『『Tīṇimāni , bhikkhave, indriyāni. Katamāni tīṇi? Itthindriyaṃ, purisindriyaṃ, jīvitindriyaṃ – imāni kho, bhikkhave, tīṇi indriyānī』』ti. Dutiyaṃ.
Aññindriyasuttaṃ
『『Tīṇimāni, bhikkhave, indriyāni. Katamāni tīṇi? Anaññātaññassāmītindriyaṃ , aññindriyaṃ, aññātāvindriyaṃ – imāni kho, bhikkhave, tīṇi indriyānī』』ti. Tatiyaṃ.
Ekabījīsuttaṃ
『『Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṃ…pe… paññindriyaṃ – imāni kho, bhikkhave, pañcindriyāni. Imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ samattā paripūrattā arahaṃ hoti, tato mudutarehi antarāparinibbāyī hoti, tato mudutarehi upahaccaparinibbāyī hoti, tato mudutarehi asaṅkhāraparinibbāyī hoti, tato mudutarehi sasaṅkhāraparinibbāyī hoti, tato mudutarehi uddhaṃsoto hoti akaniṭṭhagāmī, tato mudutarehi sakadāgāmī hoti, tato mudutarehi ekabījī [ekabīji (ka.)] hoti, tato mudutarehi kolaṃkolo hoti, tato mudutarehi sattakkhattuparamo hoti, tato mudutarehi dhammānusārī hoti, tato mudutarehi saddhānusārī hotī』』ti. Catutthaṃ.
Suddhakasuttaṃ
『『Chayimāni, bhikkhave, indriyāni. Katamāni cha? Cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ , jivhindriyaṃ, kāyindriyaṃ, manindriyaṃ – imāni kho, bhikkhave, cha indriyānī』』ti. Pañcamaṃ.
Sotāpannasuttaṃ
『『Chayimāni, bhikkhave, indriyāni. Katamāni cha? Cakkhundriyaṃ…pe… manindriyaṃ. Yato kho, bhikkhave, ariyasāvako imesaṃ channaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti – ayaṃ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyaṇo』』ti. Chaṭṭhaṃ.
Arahantasuttaṃ
『『Chayimāni , bhikkhave, indriyāni. Katamāni cha? Cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ, manindriyaṃ. Yato kho, bhikkhave, bhikkhu imesaṃ channaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto hoti – ayaṃ vuccati, bhikkhave, 『bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto』』』ti. Sattamaṃ.
Sambuddhasuttaṃ
『『Chayimāni, bhikkhave, indriyāni. Katamāni cha? Cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ, manindriyaṃ. Yāvakīvañcāhaṃ , bhikkhave, imesaṃ channaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nābbhaññāsiṃ, neva tāvāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassa maṇabrāhmaṇiyā pajāya sadevamanussāya 『anuttaraṃ sammāsambodhiṃ abhisambuddho』ti paccaññāsiṃ. Yato ca khvāhaṃ, bhikkhave, imesaṃ channaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ abbhaññāsiṃ, athāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya 『anuttaraṃ sammāsambodhiṃ abhisambuddho』ti paccaññāsiṃ. Ñāṇañca pana me dassanaṃ udapādi – 『akuppā me vimutti, ayamantimā jāti, natthidāni punabbhavo』』』ti. Aṭṭhamaṃ.
"諸比丘,有這五根。哪五種?信根......慧根。諸比丘,只要我還沒有如實了知這五根的集、滅、味、患、離,諸比丘,我就不認為自己在天、魔、梵世界中,在沙門、婆羅門、天、人眾中證得無上正等正覺。諸比丘,當我如實了知這五根的集、滅、味、患、離時,諸比丘,我才認為自己在天、魔、梵世界中,在沙門、婆羅門、天、人眾中證得無上正等正覺。我生起了智見:'我的解脫不動搖,這是最後一生,不再有再有。'"第一。
命根經
"諸比丘,有這三根。哪三種?女根、男根、命根 - 諸比丘,這就是三根。"第二。
具知根經
"諸比丘,有這三根。哪三種?未知當知根、已知根、具知根 - 諸比丘,這就是三根。"第三。
一種子經
"諸比丘,有這五根。哪五種?信根......慧根 - 諸比丘,這就是五根。諸比丘,這五根圓滿具足者為阿羅漢,比這稍弱者為中般涅槃者,比這稍弱者為生般涅槃者,比這稍弱者為無行般涅槃者,比這稍弱者為有行般涅槃者,比這稍弱者為上流至色究竟天者,比這稍弱者為一來,比這稍弱者為一種子者,比這稍弱者為家家者,比這稍弱者為極七返者,比這稍弱者為隨法行者,比這稍弱者為隨信行者。"第四。
清凈經
"諸比丘,有這六根。哪六種?眼根、耳根、鼻根、舌根、身根、意根 - 諸比丘,這就是六根。"第五。
預流經
"諸比丘,有這六根。哪六種?眼根......意根。諸比丘,當聖弟子如實了知這六根的集、滅、味、患、離時 - 諸比丘,這被稱為聖弟子預流,不墮惡趣,決定,以正覺為歸宿。"第六。
阿羅漢經
"諸比丘,有這六根。哪六種?眼根、耳根、鼻根、舌根、身根、意根。諸比丘,當比丘如實知見這六根的集、滅、味、患、離,無取而解脫時 - 諸比丘,這被稱為'比丘阿羅漢,漏盡,梵行已立,所作已辦,舍重擔,逮得己利,盡諸有結,正智解脫'。"第七。
正覺經
"諸比丘,有這六根。哪六種?眼根、耳根、鼻根、舌根、身根、意根。諸比丘,只要我還沒有如實了知這六根的集、滅、味、患、離,諸比丘,我就不認為自己在天、魔、梵世界中,在沙門、婆羅門、天、人眾中證得無上正等正覺。諸比丘,當我如實了知這六根的集、滅、味、患、離時,諸比丘,我才認為自己在天、魔、梵世界中,在沙門、婆羅門、天、人眾中證得無上正等正覺。我生起了智見:'我的解脫不動搖,這是最後一生,不再有再有。'"第八。
Paṭhamasamaṇabrāhmaṇasuttaṃ
『『Chayimāni, bhikkhave, indriyāni. Katamāni cha? Cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ, manindriyaṃ. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṃ channaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānanti, na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca panete āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti』』. 『『Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṃ channaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānanti, te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī』』ti. Navamaṃ.
Dutiyasamaṇabrāhmaṇasuttaṃ
『『Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā cakkhundriyaṃ nappajānanti, cakkhundriyasamudayaṃ nappajānanti, cakkhundriyanirodhaṃ nappajānanti, cakkhundriyanirodhagāminiṃ paṭipadaṃ nappajānanti; sotindriyaṃ…pe… ghānindriyaṃ…pe… jivhindriyaṃ…pe… kāyindriyaṃ…pe… manindriyaṃ nappajānanti, manindriyasamudayaṃ nappajānanti , manindriyanirodhaṃ nappajānanti, manindriyanirodhagāminiṃ paṭipadaṃ nappajānanti. Na me te, bhikkhave…pe… sayaṃ abhiññā sacchikatvā upasampajja viharanti.

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

Chaḷindriyavaggo tatiyo.

Tassuddānaṃ –

Punabbhavo jīvitaññāya, ekabījī ca suddhakaṃ;

Soto arahasambuddho, dve ca samaṇabrāhmaṇāti.

Sukhindriyavaggo
Suddhikasuttaṃ
『『Pañcimāni , bhikkhave, indriyāni. Katamāni pañca? Sukhindriyaṃ, dukkhindriyaṃ, somanassindriyaṃ, domanassindriyaṃ, upekkhindriyaṃ – imāni kho, bhikkhave, pañcindriyānī』』ti. Paṭhamaṃ.
Sotāpannasuttaṃ
『『Pañcimāni , bhikkhave, indriyāni. Katamāni pañca? Sukhindriyaṃ, dukkhindriyaṃ, somanassindriyaṃ, domanassindriyaṃ, upekkhindriyaṃ. Yato kho, bhikkhave, ariyasāvako imesaṃ pañcannaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti – ayaṃ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyaṇo』』ti. Dutiyaṃ.
Arahantasuttaṃ
『『Pañcimāni , bhikkhave, indriyāni. Katamāni pañca? Sukhindriyaṃ, dukkhindriyaṃ, somanassindriyaṃ, domanassindriyaṃ, upekkhindriyaṃ. Yato kho, bhikkhave, bhikkhu imesaṃ pañcannaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto hoti – ayaṃ vuccati, bhikkhave, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto』』ti. Tatiyaṃ.
Paṭhamasamaṇabrāhmaṇasuttaṃ
第一沙門婆羅門經
"諸比丘,有這六根。哪六種?眼根、耳根、鼻根、舌根、身根、意根。諸比丘,凡任何沙門或婆羅門不如實了知這六根的集、滅、味、患、離,諸比丘,他們不被我認為是沙門中的沙門或婆羅門中的婆羅門,這些尊者也不能于現法中以自己的證智作證、成就、安住沙門義或婆羅門義。諸比丘,凡任何沙門或婆羅門如實了知這六根的集、滅、味、患、離,諸比丘,他們被我認為是沙門中的沙門和婆羅門中的婆羅門,這些尊者也能于現法中以自己的證智作證、成就、安住沙門義和婆羅門義。"第九。
第二沙門婆羅門經
"諸比丘,凡任何沙門或婆羅門不了知眼根,不了知眼根集,不了知眼根滅,不了知趣向眼根滅的道路;不了知耳根......不了知鼻根......不了知舌根......不了知身根......不了知意根,不了知意根集,不了知意根滅,不了知趣向意根滅的道路。諸比丘,他們不被我......以自己的證智作證、成就、安住。諸比丘,凡任何沙門或婆羅門了知眼根,了知眼根集,了知眼根滅,了知趣向眼根滅的道路;了知耳根......了知鼻根......了知舌根......了知身根......了知意根,了知意根集,了知意根滅,了知趣向意根滅的道路,諸比丘,他們被我認為是沙門中的沙門和婆羅門中的婆羅門,這些尊者也能于現法中以自己的證智作證、成就、安住沙門義和婆羅門義。"第十。六根品第三其摘要: 再有、命、具知,一種子和清凈, 預流、阿羅漢、正覺,兩個沙門婆羅門。
樂根品
清凈經
"諸比丘,有這五根。哪五種?樂根、苦根、喜根、憂根、舍根 - 諸比丘,這就是五根。"第一。
預流經
"諸比丘,有這五根。哪五種?樂根、苦根、喜根、憂根、舍根。諸比丘,當聖弟子如實了知這五根的集、滅、味、患、離時 - 諸比丘,這被稱為聖弟子預流,不墮惡趣,決定,以正覺為歸宿。"第二。
阿羅漢經
"諸比丘,有這五根。哪五種?樂根、苦根、喜根、憂根、舍根。諸比丘,當比丘如實知見這五根的集、滅、味、患、離,無取而解脫時 - 諸比丘,這被稱為比丘阿羅漢,漏盡,梵行已立,所作已辦,舍重擔,逮得己利,盡諸有結,正智解脫。"第三。
第一沙門婆羅門經
『『Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Sukhindriyaṃ, dukkhindriyaṃ, somanassindriyaṃ, domanassindriyaṃ, upekkhindriyaṃ. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṃ pañcannaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānanti, na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca panete āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti.

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

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

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

Paṭhamavibhaṅgasuttaṃ
『『Pañcimāni , bhikkhave, indriyāni. Katamāni pañca? Sukhindriyaṃ, dukkhindriyaṃ, somanassindriyaṃ, domanassindriyaṃ, upekkhindriyaṃ.

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

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

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

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

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

Dutiyavibhaṅgasuttaṃ
"諸比丘,有這五根。哪五種?樂根、苦根、喜根、憂根、舍根。諸比丘,凡任何沙門或婆羅門不如實了知這五根的集、滅、味、患、離,諸比丘,他們不被我認為是沙門中的沙門或婆羅門中的婆羅門,這些尊者也不能于現法中以自己的證智作證、成就、安住沙門義或婆羅門義。諸比丘,凡任何沙門或婆羅門如實了知這五根的集、滅、味、患、離,諸比丘,他們被我認為是沙門中的沙門和婆羅門中的婆羅門,這些尊者也能于現法中以自己的證智作證、成就、安住沙門義和婆羅門義。"第四。
第二沙門婆羅門經
"諸比丘,有這五根。哪五種?樂根、苦根、喜根、憂根、舍根。諸比丘,凡任何沙門或婆羅門不了知樂根,不了知樂根集,不了知樂根滅,不了知趣向樂根滅的道路;不了知苦根......不了知喜根......不了知憂根......不了知舍根,不了知舍根集,不了知舍根滅,不了知趣向舍根滅的道路;諸比丘,他們不被我認為是沙門中的沙門或婆羅門中的婆羅門,這些尊者也不能于現法中以自己的證智作證、成就、安住沙門義或婆羅門義。諸比丘,凡任何沙門或婆羅門了知樂根,了知樂根集,了知樂根滅,了知趣向樂根滅的道路;了知苦根......了知喜根......了知憂根......了知舍根,了知舍根集,了知舍根滅,了知趣向舍根滅的道路,諸比丘,他們被我認為是沙門中的沙門和婆羅門中的婆羅門,這些尊者也能于現法中以自己的證智作證、成就、安住沙門義和婆羅門義。"第五。
第一分別經
"諸比丘,有這五根。哪五種?樂根、苦根、喜根、憂根、舍根。諸比丘,什麼是樂根?諸比丘,凡身體的樂、身體的適意、由身觸所生的樂適意受 - 諸比丘,這被稱為樂根。諸比丘,什麼是苦根?諸比丘,凡身體的苦、身體的不適意、由身觸所生的苦不適意受 - 諸比丘,這被稱為苦根。諸比丘,什麼是喜根?諸比丘,凡心理的樂、心理的適意、由意觸所生的樂適意受 - 諸比丘,這被稱為喜根。諸比丘,什麼是憂根?諸比丘,凡心理的苦、心理的不適意、由意觸所生的苦不適意受 - 諸比丘,這被稱為憂根。諸比丘,什麼是舍根?諸比丘,凡身體的或心理的既非適意亦非不適意的受 - 諸比丘,這被稱為舍根。諸比丘,這就是五根。"第六。
第二分別經
『『Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Sukhindriyaṃ, dukkhindriyaṃ, somanassindriyaṃ, domanassindriyaṃ, upekkhindriyaṃ.

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

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

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

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

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

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

Tatiyavibhaṅgasuttaṃ
『『Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Sukhindriyaṃ, dukkhindriyaṃ, somanassindriyaṃ, domanassindriyaṃ, upekkhindriyaṃ.

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

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

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

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

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

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

Kaṭṭhopamasuttaṃ
"諸比丘,有這五根。哪五種?樂根、苦根、喜根、憂根、舍根。諸比丘,什麼是樂根?諸比丘,凡身體的樂、身體的適意、由身觸所生的樂適意受 - 諸比丘,這被稱為樂根。諸比丘,什麼是苦根?諸比丘,凡身體的苦、身體的不適意、由身觸所生的苦不適意受 - 諸比丘,這被稱為苦根。諸比丘,什麼是喜根?諸比丘,凡心理的樂、心理的適意、由意觸所生的樂適意受 - 諸比丘,這被稱為喜根。諸比丘,什麼是憂根?諸比丘,凡心理的苦、心理的不適意、由意觸所生的苦不適意受 - 諸比丘,這被稱為憂根。諸比丘,什麼是舍根?諸比丘,凡身體的或心理的既非適意亦非不適意的受 - 諸比丘,這被稱為舍根。諸比丘,其中樂根和喜根,應視為樂受。諸比丘,其中苦根和憂根,應視為苦受。諸比丘,其中舍根,應視為不苦不樂受。諸比丘,這就是五根。"第七。
第三分別經
"諸比丘,有這五根。哪五種?樂根、苦根、喜根、憂根、舍根。諸比丘,什麼是樂根?諸比丘,凡身體的樂、身體的適意、由身觸所生的樂適意受 - 諸比丘,這被稱為樂根。諸比丘,什麼是苦根?諸比丘,凡身體的苦、身體的不適意、由身觸所生的苦不適意受 - 諸比丘,這被稱為苦根。諸比丘,什麼是喜根?諸比丘,凡心理的樂、心理的適意、由意觸所生的樂適意受 - 諸比丘,這被稱為喜根。諸比丘,什麼是憂根?諸比丘,凡心理的苦、心理的不適意、由意觸所生的苦不適意受 - 諸比丘,這被稱為憂根。諸比丘,什麼是舍根?諸比丘,凡身體的或心理的既非適意亦非不適意的受 - 諸比丘,這被稱為舍根。諸比丘,其中樂根和喜根,應視為樂受。諸比丘,其中苦根和憂根,應視為苦受。諸比丘,其中舍根,應視為不苦不樂受。如是,諸比丘,這五根成為三,三成為五,以不同方式。"第八。
木喻經
『『Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Sukhindriyaṃ, dukkhindriyaṃ, somanassindriyaṃ, domanassindriyaṃ, upekkhindriyaṃ. Sukhavedaniyaṃ, bhikkhave, phassaṃ paṭicca uppajjati sukhindriyaṃ. So sukhitova samāno 『sukhitosmī』ti pajānāti. Tasseva sukhavedaniyassa phassassa nirodhā 『yaṃ tajjaṃ vedayitaṃ sukhavedaniyaṃ phassaṃ paṭicca uppannaṃ sukhindriyaṃ taṃ nirujjhati, taṃ vūpasammatī』ti pajānāti』』.

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

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

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

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

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

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

Uppaṭipāṭikasuttaṃ
"諸比丘,有這五根。哪五種?樂根、苦根、喜根、憂根、舍根。諸比丘,緣樂受觸生起樂根。他處於樂時,了知'我有樂'。他了知:'由於那樂受觸的滅,緣彼而生的樂根也滅、止息'。諸比丘,緣苦受觸生起苦根。他處於苦時,了知'我有苦'。他了知:'由於那苦受觸的滅,緣彼而生的苦根也滅、止息'。諸比丘,緣喜受觸生起喜根。他處於喜時,了知'我有喜'。他了知:'由於那喜受觸的滅,緣彼而生的喜根也滅、止息'。諸比丘,緣憂受觸生起憂根。他處於憂時,了知'我有憂'。他了知:'由於那憂受觸的滅,緣彼而生的憂根也滅、止息'。諸比丘,緣舍受觸生起舍根。他處於舍時,了知'我有舍'。他了知:'由於那舍受觸的滅,緣彼而生的舍根也滅、止息'。諸比丘,譬如由兩木相擦而生熱,生火;那兩木分離時,所生之熱即滅、止息。同樣地,諸比丘,緣樂受觸生起樂根。他處於樂時,了知'我有樂'。他了知:'由於那樂受觸的滅,緣彼而生的樂根也滅、止息'。諸比丘,緣苦受觸......諸比丘,緣喜受觸......諸比丘,緣憂受觸......諸比丘,緣舍受觸生起舍根。他處於舍時,了知'我有舍'。他了知:'由於那舍受觸的滅,緣彼而生的舍根也滅、止息'。"第九。
逆序經
『『Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Dukkhindriyaṃ , domanassindriyaṃ, sukhindriyaṃ, somanassindriyaṃ, upekkhindriyaṃ. Idha, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato uppajjati dukkhindriyaṃ. So evaṃ pajānāti – 『uppannaṃ kho me idaṃ dukkhindriyaṃ, tañca kho sanimittaṃ sanidānaṃ sasaṅkhāraṃ sappaccayaṃ. Tañca animittaṃ anidānaṃ asaṅkhāraṃ appaccayaṃ dukkhindriyaṃ uppajjissatīti – netaṃ ṭhānaṃ vijjati』. So dukkhindriyañca pajānāti, dukkhindriyasamudayañca pajānāti, dukkhindriyanirodhañca pajānāti, yattha cuppannaṃ dukkhindriyaṃ aparisesaṃ nirujjhati tañca pajānāti. Kattha cuppannaṃ dukkhindriyaṃ aparisesaṃ nirujjhati? Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati, ettha cuppannaṃ dukkhindriyaṃ aparisesaṃ nirujjhati. Ayaṃ vuccati, bhikkhave, 『bhikkhu aññāsi dukkhindriyassa nirodhaṃ, tadatthāya cittaṃ upasaṃharati』』』.

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

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

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

"諸比丘,有這五根。哪五種?苦根、憂根、樂根、喜根、舍根。諸比丘,在此,當比丘不放逸、熱忱、精進而住時,生起苦根。他如是了知:'這苦根生起了,它有相、有因、有行、有緣。無相、無因、無行、無緣的苦根會生起 - 這是不可能的。'他了知苦根,了知苦根集,了知苦根滅,了知已生起的苦根在何處完全滅盡。在何處已生起的苦根完全滅盡?諸比丘,在此,比丘離欲、離不善法,有尋有伺,由離生喜樂,成就初禪而住,在此已生起的苦根完全滅盡。諸比丘,這被稱為'比丘已知苦根的滅,為此而專注心'。諸比丘,在此,當比丘不放逸、熱忱、精進而住時,生起憂根。他如是了知:'這憂根生起了,它有相、有因、有行、有緣。無相、無因、無行、無緣的憂根會生起 - 這是不可能的。'他了知憂根,了知憂根集,了知憂根滅,了知已生起的憂根在何處完全滅盡。在何處已生起的憂根完全滅盡?諸比丘,在此,比丘尋伺寂靜,內心清凈,心一境性,無尋無伺,定生喜樂,成就第二禪而住,在此已生起的憂根完全滅盡。諸比丘,這被稱為'比丘已知憂根的滅,為此而專注心'。諸比丘,在此,當比丘不放逸、熱忱、精進而住時,生起樂根。他如是了知:'這樂根生起了,它有相、有因、有行、有緣。無相、無因、無行、無緣的樂根會生起 - 這是不可能的。'他了知樂根,了知樂根集,了知樂根滅,了知已生起的樂根在何處完全滅盡。在何處已生起的樂根完全滅盡?諸比丘,在此,比丘離喜,住于舍,正念正知,以身受樂,如聖者所說的'舍、念、樂住',成就第三禪而住,在此已生起的樂根完全滅盡。諸比丘,這被稱為'比丘已知樂根的滅,為此而專注心'。諸比丘,在此,當比丘不放逸、熱忱、精進而住時,生起喜根。他如是了知:'這喜根生起了,它有相、有因、有行、有緣。無相、無因、無行、無緣的喜根會生起 - 這是不可能的。'他了知喜根,了知喜根集,了知喜根滅,了知已生起的喜根在何處完全滅盡。在何處已生起的喜根完全滅盡?諸比丘,在此,比丘舍樂舍苦,先前的喜憂已滅,不苦不樂,舍念清凈,成就第四禪而住,在此已生起的喜根完全滅盡。諸比丘,這被稱為'比丘已知喜根的滅,為此而專注心'。

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

Sukhindriyavaggo catuttho.

Tassuddānaṃ –

Suddhikañca soto arahā, duve samaṇabrāhmaṇā;

Vibhaṅgena tayo vuttā, kaṭṭho uppaṭipāṭikanti.

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

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

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

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

『『Dhī taṃ jammi jare atthu, dubbaṇṇakaraṇī jare;

Tāva manoramaṃ bimbaṃ, jarāya abhimadditaṃ.

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

Na kiñci parivajjeti, sabbamevābhimaddatī』』ti. paṭhamaṃ;

Uṇṇābhabrāhmaṇasuttaṃ

諸比丘,在此,當比丘不放逸、熱忱、精進而住時,生起舍根。他如是了知:'這舍根生起了,它有相、有因、有行、有緣。無相、無因、無行、無緣的舍根會生起 - 這是不可能的。'他了知舍根,了知舍根集,了知舍根滅,了知已生起的舍根在何處完全滅盡。在何處已生起的舍根完全滅盡?諸比丘,在此,比丘超越一切非想非非想處,成就想受滅而住,在此已生起的舍根完全滅盡。諸比丘,這被稱為'比丘已知舍根的滅,為此而專注心'。"第十。樂根品第四其摘要: 清凈、預流、阿羅漢,兩個沙門婆羅門, 三個分別所說,木喻和逆序。 5. 老年品 1. 老法經 511. 如是我聞。一時,世尊住舍衛城東園鹿子母講堂。那時,世尊于黃昏時分從獨坐起來,坐在後院曬背。這時,尊者阿難來到世尊處。來到后,禮敬世尊,用手撫摸世尊身體,對世尊如是說:"希有啊,世尊!未曾有啊,世尊!世尊的膚色不再那麼清凈明亮,身體各處都鬆弛起皺,身體前傾,諸根明顯變化 - 眼根、耳根、鼻根、舌根、身根。" "阿難,確實如此。青春有老法,健康有病法,生命有死法。膚色不再清凈明亮,身體各處都鬆弛起皺,身體前傾,諸根明顯變化 - 眼根、耳根、鼻根、舌根、身根。" 世尊說了這話。說了這話后,善逝、導師又說了以下偈頌: "呸!可惡的老,使人醜陋的老, 如此可愛的容顏,被老所壓碎。即使活一百歲,也終歸於死, 無一能倖免,一切皆被壓碎。"第一。 2. 溫那婆羅門經

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

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

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

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

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

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

Sāketasuttaṃ
舍衛城因緣。這時,溫那婆羅門來到世尊處。來到后,與世尊互相問候。寒暄敘舊后,坐在一旁。坐在一旁的溫那婆羅門對世尊如是說: "喬達摩先生,這五根有不同的境界、不同的行處,不互相經驗對方的行處境界。哪五種?眼根、耳根、鼻根、舌根、身根。喬達摩先生,對於這五根有不同的境界、不同的行處,不互相經驗對方的行處境界,它們以什麼為依歸?誰經驗它們的行處境界?" "婆羅門,這五根有不同的境界、不同的行處,不互相經驗對方的行處境界。哪五種?眼根、耳根、鼻根、舌根、身根。婆羅門,對於這五根有不同的境界、不同的行處,不互相經驗對方的行處境界,意為它們的依歸,意經驗它們的行處境界。" "喬達摩先生,意以什麼為依歸?""婆羅門,意以念為依歸。" "喬達摩先生,念以什麼為依歸?""婆羅門,念以解脫為依歸。" "喬達摩先生,解脫以什麼為依歸?""婆羅門,解脫以涅槃為依歸。" "喬達摩先生,涅槃以什麼為依歸?""婆羅門,你超越了問題,無法把握問題的邊際。婆羅門,梵行是以涅槃為歸依、以涅槃為趣向、以涅槃為終點而修行的。" 這時,溫那婆羅門歡喜、隨喜世尊所說,從座而起,禮敬世尊,右繞而去。這時,世尊在溫那婆羅門離去不久后對比丘們說:"諸比丘,譬如重閣或重閣堂的東窗,當太陽升起時,陽光從窗戶射入,落在何處?""世尊,落在西墻上。" "同樣地,諸比丘,溫那婆羅門對如來的信已確立、生根、穩固、堅定,不能被任何沙門、婆羅門、天、魔、梵天或世間任何人所動搖。諸比丘,如果此時溫那婆羅門命終,沒有任何結使溫那婆羅門再來此世。"第二。
娑雞多經
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sākete viharati añjanavane migadāye. Tatra kho bhagavā bhikkhū āmantesi – 『『atthi nu kho, bhikkhave , pariyāyo yaṃ pariyāyaṃ āgamma yāni pañcindriyāni tāni pañca balāni honti, yāni pañca balāni tāni pañcindriyāni hontī』』ti?

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

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

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

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

Pubbakoṭṭhakasuttaṃ
如是我聞。一時,世尊住娑雞多城(Sāketa)鹿野苑的青林。在那裡,世尊對比丘們說:"諸比丘,是否有方法,依此方法,五根即是五力,五力即是五根?" "世尊,我們的法以世尊為根本,以世尊為嚮導,以世尊為依歸。善哉,世尊,請世尊開示此說的含義。聽聞世尊所說,比丘們將受持。" "諸比丘,有方法,依此方法,五根即是五力,五力即是五根。" "諸比丘,什麼是方法,依此方法,五根即是五力,五力即是五根?諸比丘,信根即是信力,信力即是信根;精進根即是精進力,精進力即是精進根;念根即是念力,念力即是念根;定根即是定力,定力即是定根;慧根即是慧力,慧力即是慧根。諸比丘,譬如一條向東流、向東傾斜、向東坡降的河,其中有一個島。諸比丘,有方法,依此方法,那條河被稱為一條水流。諸比丘,也有方法,依此方法,那條河被稱為兩條水流。諸比丘,什麼是方法,依此方法,那條河被稱為一條水流?諸比丘,那個島東邊的水和西邊的水 - 這就是方法,依此方法,那條河被稱為一條水流。諸比丘,什麼是方法,依此方法,那條河被稱為兩條水流?諸比丘,那個島北邊的水和南邊的水 - 這就是方法,依此方法,那條河被稱為兩條水流。同樣地,諸比丘,信根即是信力,信力即是信根;精進根即是精進力,精進力即是精進根;念根即是念力,念力即是念根;定根即是定力,定力即是定根;慧根即是慧力,慧力即是慧根。諸比丘,由於修習、多修五根,比丘滅盡諸漏,于現法中自證知、作證、成就、安住無漏心解脫、慧解脫。"第三。
東門經
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbakoṭṭhake. Tatra kho bhagavā āyasmantaṃ sāriputtaṃ āmantesi – 『『saddahasi [saddahāsi (sī. pī.)] tvaṃ, sāriputta – saddhindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyaṇaṃ amatapariyosānaṃ…pe… paññindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyaṇaṃ amatapariyosāna』』nti?

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

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

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

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

Dutiyapubbārāmasuttaṃ
Taṃyeva nidānaṃ. 『『Katinaṃ nu kho, bhikkhave, indriyānaṃ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṃ byākaroti – 『khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā』ti pajānāmī』』ti? Bhagavaṃmūlakā no, bhante, dhammā…pe… 『『dvinnaṃ kho, bhikkhave, indriyānaṃ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṃ byākaroti – 『khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā』ti pajānāmīti. Katamesaṃ dvinnaṃ? Ariyāya ca paññāya, ariyāya ca vimuttiyā. Yā hissa, bhikkhave, ariyā paññā tadassa paññindriyaṃ. Yā hissa, bhikkhave, ariyā vimutti tadassa samādhindriyaṃ. Imesaṃ kho, bhikkhave, dvinnaṃ indriyānaṃ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṃ byākaroti – 『khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā』ti pajānāmī』』ti. Chaṭṭhaṃ.
Tatiyapubbārāmasuttaṃ
如是我聞。一時,世尊住舍衛城東門。在那裡,世尊對尊者舍利弗說:"舍利弗,你相信嗎 - 修習、多修信根,以不死為歸依,以不死為趣向,以不死為終點......修習、多修慧根,以不死為歸依,以不死為趣向,以不死為終點?" "世尊,對此我不是出於對世尊的信仰而接受 - 修習、多修信根......慧根,以不死為歸依,以不死為趣向,以不死為終點。世尊,對於那些不知、不見、不瞭解、未證悟、未以智慧觸及此的人,他們會出于對他人的信仰而接受 - 修習、多修信根......慧根,以不死為歸依,以不死為趣向,以不死為終點。世尊,但對於那些已知、已見、已瞭解、已證悟、已以智慧觸及此的人,他們對此無疑無惑 - 修習、多修信根......慧根,以不死為歸依,以不死為趣向,以不死為終點。世尊,我已知、已見、已瞭解、已證悟、已以智慧觸及此。我對此無疑無惑 - 修習、多修信根......慧根,以不死為歸依,以不死為趣向,以不死為終點。" "善哉!善哉!舍利弗。舍利弗,對於那些不知、不見、不瞭解、未證悟、未以智慧觸及此的人,他們會出于對他人的信仰而接受 - 修習、多修信根,以不死為歸依,以不死為趣向,以不死為終點......修習、多修慧根,以不死為歸依,以不死為趣向,以不死為終點。舍利弗,但對於那些已知、已見、已瞭解、已證悟、已以智慧觸及此的人,他們對此無疑無惑 - 修習、多修信根,以不死為歸依,以不死為趣向,以不死為終點......修習、多修慧根,以不死為歸依,以不死為趣向,以不死為終點。"第四。
第一東園經
如是我聞。一時,世尊住舍衛城東園鹿子母講堂。在那裡,世尊對比丘們說:"諸比丘,由於修習、多修幾根,漏盡比丘自知並宣說:'生已盡,梵行已立,所作已辦,不受後有'?" "世尊,我們的法以世尊為根本......" "諸比丘,由於修習、多修一根,漏盡比丘自知並宣說:'生已盡,梵行已立,所作已辦,不受後有'。哪一根?諸比丘,對於具慧的聖弟子,隨順於慧根而信建立,隨順於慧根而精進建立,隨順於慧根而念建立,隨順於慧根而定建立。諸比丘,由於修習、多修這一根,漏盡比丘自知並宣說:'生已盡,梵行已立,所作已辦,不受後有'。"第五。
第二東園經
同樣的因緣。"諸比丘,由於修習、多修幾根,漏盡比丘自知並宣說:'生已盡,梵行已立,所作已辦,不受後有'?" "世尊,我們的法以世尊為根本......" "諸比丘,由於修習、多修兩根,漏盡比丘自知並宣說:'生已盡,梵行已立,所作已辦,不受後有'。哪兩根?聖慧和聖解脫。諸比丘,他的聖慧即是他的慧根。諸比丘,他的聖解脫即是他的定根。諸比丘,由於修習、多修這兩根,漏盡比丘自知並宣說:'生已盡,梵行已立,所作已辦,不受後有'。"第六。
第三東園經
Taṃyeva nidānaṃ. 『『Katinaṃ nu kho, bhikkhave, indriyānaṃ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṃ byākaroti – 『khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā』ti pajānāmī』』ti? Bhagavaṃmūlakā no, bhante, dhammā…pe… 『『catunnaṃ kho, bhikkhave, indriyānaṃ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṃ byākaroti – 『khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā』ti pajānāmīti. Katamesaṃ catunnaṃ? Vīriyindriyassa, satindriyassa, samādhindriyassa, paññindriyassa – imesaṃ kho, bhikkhave, catunnaṃ indriyānaṃ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṃ byākaroti – 『khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā』ti pajānāmī』』ti. Sattamaṃ.
Catutthapubbārāmasuttaṃ
Taṃyeva nidānaṃ. 『『Katinaṃ nu kho, bhikkhave, indriyānaṃ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṃ byākaroti – 『khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā』ti pajānāmī』』ti? Bhagavaṃmūlakā no, bhante, dhammā…pe… 『『pañcannaṃ kho, bhikkhave, indriyānaṃ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṃ byākaroti – 『khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā』ti pajānāmīti. Katamesaṃ pañcannaṃ? Saddhindriyassa , vīriyindriyassa, satindriyassa, samādhindriyassa, paññindriyassa – imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṃ byākaroti – 『khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā』ti pajānāmī』』ti. Aṭṭhamaṃ.
Piṇḍolabhāradvājasuttaṃ
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosambiyaṃ viharati ghositārāme. Tena kho pana samayena āyasmatā piṇḍolabhāradvājena aññā byākatā hoti – 『『khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ , nāparaṃ itthattāyāti pajānāmī』』ti. Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ –

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

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

Āpaṇasuttaṃ
同樣的因緣。"諸比丘,由於修習、多修幾根,漏盡比丘自知並宣說:'生已盡,梵行已立,所作已辦,不受後有'?" "世尊,我們的法以世尊為根本......" "諸比丘,由於修習、多修四根,漏盡比丘自知並宣說:'生已盡,梵行已立,所作已辦,不受後有'。哪四根?精進根、念根、定根、慧根 - 諸比丘,由於修習、多修這四根,漏盡比丘自知並宣說:'生已盡,梵行已立,所作已辦,不受後有'。"第七。
第四東園經
同樣的因緣。"諸比丘,由於修習、多修幾根,漏盡比丘自知並宣說:'生已盡,梵行已立,所作已辦,不受後有'?" "世尊,我們的法以世尊為根本......" "諸比丘,由於修習、多修五根,漏盡比丘自知並宣說:'生已盡,梵行已立,所作已辦,不受後有'。哪五根?信根、精進根、念根、定根、慧根 - 諸比丘,由於修習、多修這五根,漏盡比丘自知並宣說:'生已盡,梵行已立,所作已辦,不受後有'。"第八。
賓頭盧跋羅墮阇經
如是我聞。一時,世尊住拘睒彌(Kosambī)瞿師多園。那時,尊者賓頭盧跋羅墮阇已宣說自知:'生已盡,梵行已立,所作已辦,不受後有'。這時,眾多比丘來到世尊處。來到后,禮敬世尊,坐在一旁。坐在一旁的那些比丘對世尊說: "世尊,尊者賓頭盧跋羅墮阇已宣說自知:'生已盡,梵行已立,所作已辦,不受後有'。世尊,尊者賓頭盧跋羅墮阇觀察到什麼理由而宣說自知:'生已盡,梵行已立,所作已辦,不受後有'?" "諸比丘,由於修習、多修三根,比丘賓頭盧跋羅墮阇宣說自知:'生已盡,梵行已立,所作已辦,不受後有'。哪三根?念根、定根、慧根 - 諸比丘,由於修習、多修這三根,比丘賓頭盧跋羅墮阇宣說自知:'生已盡,梵行已立,所作已辦,不受後有'。諸比丘,這三根以何為邊際?以盡為邊際。什麼的盡?生老死的盡。諸比丘,觀察到'生老死盡',比丘賓頭盧跋羅墮阇宣說自知:'生已盡,梵行已立,所作已辦,不受後有'。"第九。
阿般經
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā aṅgesu viharati āpaṇaṃ nāma aṅgānaṃ nigamo. Tatra kho bhagavā āyasmantaṃ sāriputtaṃ āmantesi – 『『yo so, sāriputta, ariyasāvako tathāgate ekantagato [ekantigato (sī.)] abhippasanno, na so tathāgate vā tathāgatasāsane vā kaṅkheyya vā vicikiccheyya vā』』ti?

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

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

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

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

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

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

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

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

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

如是我聞。一時,世尊住鴦伽國(Aṅga)名為阿般(Āpaṇa)的鴦伽人聚落。在那裡,世尊對尊者舍利弗說:"舍利弗,那位對如來有不動搖的凈信的聖弟子,他不會對如來或如來的教法有疑惑或猶豫。" "世尊,那位對如來有不動搖的凈信的聖弟子,他不會對如來或如來的教法有疑惑或猶豫。世尊,對於有信的聖弟子,可以期待他會精進而住 - 為斷不善法,為具足善法,堅固勇猛,不捨善法的擔子。世尊,他的精進即是他的精進根。世尊,對於有信且精進的聖弟子,可以期待他會具念,具足最上的念和明覺,能憶念、回想長久以前所作、所說的。世尊,他的念即是他的念根。世尊,對於有信、精進、具唸的聖弟子,可以期待他會以舍為所緣而得定,得心一境性。世尊,他的定即是他的定根。世尊,對於有信、精進、具念、心定的聖弟子,可以期待他會如是了知 - 輪迴無始。無明所覆、愛結所繫的眾生流轉輪迴,其最初起點不可知。只有無明黑暗的無餘離貪滅盡,這是寂靜之處,這是殊勝之處,即:一切行的止息,一切依的舍離,愛盡、離貪、滅、涅槃。世尊,他的慧即是他的慧根。世尊,那有信的聖弟子如是精進又精進,如是憶念又憶念,如是入定又入定,如是了知又了知,他如是深信:'這些法我以前只是聽聞而已。現在我親身觸證而住,以慧洞見。'世尊,他的信即是他的信根。" "善哉!善哉!舍利弗。舍利弗,那位對如來有不動搖的凈信的聖弟子,他不會對如來或如來的教法有疑惑或猶豫。舍利弗,對於有信的聖弟子,可以期待他會精進而住 - 為斷不善法,為具足善法,堅固勇猛,不捨善法的擔子。舍利弗,他的精進即是他的精進根。舍利弗,對於有信且精進的聖弟子,可以期待他會具念,具足最上的念和明覺,能憶念、回想長久以前所作、所說的。舍利弗,他的念即是他的念根。舍利弗,對於有信、精進、具唸的聖弟子,可以期待他會以舍為所緣而得定,得心一境性。舍利弗,他的定即是他的定根。舍利弗,對於有信、精進、具念、心定的聖弟子,可以期待他會如是了知 - 輪迴無始。無明所覆、愛結所繫的眾生流轉輪迴,其最初起點不可知。只有無明黑暗的無餘離貪滅盡,這是寂靜之處,這是殊勝之處,即:一切行的止息,一切依的舍離,愛盡、離貪、滅、涅槃。舍利弗

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

Jarāvaggo pañcamo.

Tassuddānaṃ –

Jarā uṇṇābho brāhmaṇo, sāketo pubbakoṭṭhako;

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

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

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

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

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

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

Sekhasuttaṃ

"舍利弗,那有信的聖弟子如是精進又精進,如是憶念又憶念,如是入定又入定,如是了知又了知,他如是深信:'這些法我以前只是聽聞而已。現在我親身觸證而住,以慧洞見。'舍利弗,他的信即是他的信根。"第十。老年品第五。其摘要: 老、溫那婆羅門、娑雞多、東門, 東園四經、賓頭盧、阿般。 6. 豬掘洞品 1. 娑羅經 521. 如是我聞。一時,世尊住拘薩羅國(Kosala)娑羅(Sālā)婆羅門村。在那裡,世尊對比丘們說:"諸比丘,譬如一切畜生中,獅子獸王被稱為最上,即在力量、速度、勇猛方面;同樣地,諸比丘,一切菩提分法中,慧根被稱為最上,即在覺悟方面。" "諸比丘,什麼是菩提分法?諸比丘,信根是菩提分法,它導向覺悟;精進根是菩提分法,它導向覺悟;念根是菩提分法,它導向覺悟;定根是菩提分法,它導向覺悟;慧根是菩提分法,它導向覺悟。諸比丘,譬如一切畜生中,獅子獸王被稱為最上,即在力量、速度、勇猛方面;同樣地,諸比丘,一切菩提分法中,慧根被稱為最上,即在覺悟方面。"第一。 2. 末羅經 522. 如是我聞。一時,世尊住末羅國(Malla)名為郁鞞羅迦葉(Uruvelakappaṃ)的末羅人聚落。在那裡,世尊對比丘們說:"諸比丘,只要聖弟子的聖智未生起,四根就不會穩固,四根就不會確立。諸比丘,當聖弟子的聖智生起時,四根就會穩固,四根就會確立。" "諸比丘,譬如只要重閣的頂部未豎立,椽木就不會穩固,椽木就不會確立。諸比丘,當重閣的頂部豎立時,椽木就會穩固,椽木就會確立。同樣地,諸比丘,只要聖弟子的聖智未生起,四根就不會穩固,四根就不會確立。諸比丘,當聖弟子的聖智生起時,四根就會......確立。" "哪四根?信根、精進根、念根、定根。諸比丘,對於具慧的聖弟子,隨順於慧而信穩固,隨順於慧而精進穩固,隨順於慧而念穩固,隨順於慧而定穩固。"第二。 3. 有學經

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

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

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

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

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

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

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

Padasuttaṃ
『『Seyyathāpi , bhikkhave, yāni kānici jaṅgalānaṃ [jaṅgamānaṃ (sī. pī.)] pāṇānaṃ padajātāni sabbāni tāni hatthipade samodhānaṃ gacchanti, hatthipadaṃ tesaṃ aggamakkhāyati, yadidaṃ – mahantattena; evameva kho, bhikkhave, yāni kānici padāni bodhāya saṃvattanti , paññindriyaṃ padaṃ tesaṃ aggamakkhāyati, yadidaṃ – bodhāya. Katamāni ca, bhikkhave, padāni bodhāya saṃvattanti? Saddhindriyaṃ, bhikkhave, padaṃ, taṃ bodhāya saṃvattati; vīriyindriyaṃ padaṃ, taṃ bodhāya saṃvattati; satindriyaṃ padaṃ, taṃ bodhāya saṃvattati; samādhindriyaṃ padaṃ, taṃ bodhāya saṃvattati; paññindriyaṃ padaṃ, taṃ bodhāya saṃvattati. Seyyathāpi, bhikkhave, yāni kānici jaṅgalānaṃ pāṇānaṃ padajātāni sabbāni tāni hatthipade samodhānaṃ gacchanti, hatthipadaṃ tesaṃ aggamakkhāyati, yadidaṃ – mahantattena; evameva kho, bhikkhave, yāni kānici padāni bodhāya saṃvattanti, paññindriyaṃ padaṃ tesaṃ aggamakkhāyati, yadidaṃ – bodhāyā』』ti. Catutthaṃ.
Sārasuttaṃ
如是我聞。一時,世尊住拘睒彌(Kosambī)瞿師多園。在那裡,世尊對比丘們說:"諸比丘,是否有方法,依此方法,有學比丘立於有學地而知'我是有學',無學比丘立於無學地而知'我是無學'?" "世尊,我們的法以世尊為根本......" "諸比丘,有方法,依此方法,有學比丘立於有學地而知'我是有學',無學比丘立於無學地而知'我是無學'。" "諸比丘,什麼是方法,依此方法,有學比丘立於有學地而知'我是有學'?在此,諸比丘,有學比丘如實知'這是苦',如實知'這是苦集',如實知'這是苦滅',如實知'這是趣向苦滅之道' - 諸比丘,這就是方法,依此方法,有學比丘立於有學地而知'我是有學'。" "再者,諸比丘,有學比丘如是思惟:'除此之外,是否還有其他沙門或婆羅門能像世尊那樣教導如是真實、如是正確的法?'他如是了知:'除此之外,沒有其他沙門或婆羅門能像世尊那樣教導如是真實、如是正確的法。'諸比丘,這也是方法,依此方法,有學比丘立於有學地而知'我是有學'。" "再者,諸比丘,有學比丘了知五根 - 信根、精進根、念根、定根、慧根 - 它們的趣向、最上、果報、終點。但他並未親身觸證而住;只是以慧洞見。諸比丘,這也是方法,依此方法,有學比丘立於有學地而知'我是有學'。" "諸比丘,什麼是方法,依此方法,無學比丘立於無學地而知'我是無學'?在此,諸比丘,無學比丘了知五根 - 信根、精進根、念根、定根、慧根 - 它們的趣向、最上、果報、終點。他親身觸證而住,也以慧洞見。諸比丘,這就是方法,依此方法,無學比丘立於無學地而知'我是無學'。" "再者,諸比丘,無學比丘了知六根。他了知:'眼根、耳根、鼻根、舌根、身根、意根 - 這六根將完全、徹底、全部、無餘地滅盡,其他六根不會在任何處、任何地方生起。'諸比丘,這也是方法,依此方法,無學比丘立於無學地而知'我是無學'。"第三。
足跡經
"諸比丘,譬如一切陸地動物的足跡,都包含在象足之中,象足被稱為其中最大;同樣地,諸比丘,一切導向覺悟的足跡中,慧根足跡被稱為其中最上,即在覺悟方面。諸比丘,什麼是導向覺悟的足跡?諸比丘,信根是足跡,它導向覺悟;精進根是足跡,它導向覺悟;念根是足跡,它導向覺悟;定根是足跡,它導向覺悟;慧根是足跡,它導向覺悟。諸比丘,譬如一切陸地動物的足跡,都包含在象足之中,象足被稱為其中最大;同樣地,諸比丘,一切導向覺悟的足跡中,慧根足跡被稱為其中最上,即在覺悟方面。"第四。
精髓經
『『Seyyathāpi, bhikkhave, ye keci sāragandhā, lohitacandanaṃ tesaṃ aggamakkhāyati; evameva kho bhikkhave, ye keci bodhipakkhiyā dhammā , paññindriyaṃ tesaṃ aggamakkhāyati, yadidaṃ – bodhāya. Katame ca, bhikkhave, bodhipakkhiyā dhammā? Saddhindriyaṃ, bhikkhave, bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati. Vīriyindriyaṃ…pe… satindriyaṃ …pe… samādhindriyaṃ…pe… paññindriyaṃ bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati. Seyyathāpi, bhikkhave, ye keci sāragandhā, lohitacandanaṃ tesaṃ aggamakkhāyati; evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṃ tesaṃ aggamakkhāyati, yadidaṃ – bodhāyā』』ti. Pañcamaṃ.
Patiṭṭhitasuttaṃ
『『Ekadhamme patiṭṭhitassa, bhikkhave, bhikkhuno pañcindriyāni bhāvitāni honti subhāvitāni. Katamasmiṃ ekadhamme? Appamāde. Katamo ca bhikkhave, appamādo? Idha, bhikkhave, bhikkhu cittaṃ rakkhati āsavesu ca sāsavesu ca dhammesu. Tassa cittaṃ rakkhato āsavesu ca sāsavesu ca dhammesu saddhindriyampi bhāvanāpāripūriṃ gacchati. Vīriyindriyampi bhāvanāpāripūriṃ gacchati. Satindriyampi bhāvanāpāripūriṃ gacchati. Samādhindriyampi bhāvanāpāripūriṃ gacchati. Paññindriyampi bhāvanāpāripūriṃ gacchati. Evampi kho, bhikkhave, ekadhamme patiṭṭhitassa bhikkhuno pañcindriyāni bhāvitāni honti subhāvitānī』』ti. Chaṭṭhaṃ.
Sahampatibrahmasuttaṃ
Ekaṃ samayaṃ bhagavā uruvelāyaṃ viharati najjā nerañjarāya tīre ajapālanigrodhe paṭhamābhisambuddho. Atha kho bhagavato rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – 『『pañcindriyāni bhāvitāni bahulīkatāni amatogadhāni honti amataparāyaṇāni amatapariyosānāni. Katamāni pañca? Saddhindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyaṇaṃ amatapariyosānaṃ. Vīriyindriyaṃ…pe… satindriyaṃ…pe… samādhindriyaṃ…pe… paññindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyaṇaṃ amatapariyosānaṃ. Imāni pañcindriyāni bhāvitāni bahulīkatāni amatogadhāni honti amataparāyaṇāni amatapariyosānānī』』ti.

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

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

Sūkarakhatasuttaṃ
"諸比丘,譬如一切心材香中,紅檀香被稱為最上;同樣地,諸比丘,一切菩提分法中,慧根被稱為最上,即在覺悟方面。諸比丘,什麼是菩提分法?諸比丘,信根是菩提分法,它導向覺悟。精進根......念根......定根......慧根是菩提分法,它導向覺悟。諸比丘,譬如一切心材香中,紅檀香被稱為最上;同樣地,諸比丘,一切菩提分法中,慧根被稱為最上,即在覺悟方面。"第五。
安住經
"諸比丘,比丘安住於一法,五根就會修習、善修習。安住于哪一法?不放逸。諸比丘,什麼是不放逸?在此,諸比丘,比丘守護心不受諸漏、有漏法。他守護心不受諸漏、有漏法時,信根達到修習圓滿。精進根達到修習圓滿。念根達到修習圓滿。定根達到修習圓滿。慧根達到修習圓滿。諸比丘,如是比丘安住於一法,五根就會修習、善修習。"第六。
娑婆主梵天經
一時,世尊住優樓頻螺(Uruvelā)尼連禪河(Nerañjarā)岸邊的阿阇波羅尼拘律樹下,初成正覺。那時,世尊獨處靜思,心中生起如是思惟:"五根修習、多修,以不死為歸依,以不死為趣向,以不死為終點。哪五根?信根修習、多修,以不死為歸依,以不死為趣向,以不死為終點。精進根......念根......定根......慧根修習、多修,以不死為歸依,以不死為趣向,以不死為終點。這五根修習、多修,以不死為歸依,以不死為趣向,以不死為終點。" 這時,娑婆主梵天以心知世尊心中所想 - 譬如力士伸屈臂頃,從梵界消失,出現在世尊面前。然後,娑婆主梵天偏袒右肩,向世尊合掌,對世尊說:"世尊,確實如此!善逝,確實如此!五根修習、多修,以不死為歸依,以不死為趣向,以不死為終點。哪五根?信根修習、多修,以不死為歸依,以不死為趣向,以不死為終點......慧根修習、多修,以不死為歸依,以不死為趣向,以不死為終點。這五根修習、多修,以不死為歸依,以不死為趣向,以不死為終點。" "世尊,我過去在迦葉正等正覺者處修梵行。那時人們稱我為'沙訶比丘,沙訶比丘'。世尊,由於修習、多修這五根,我離欲于諸欲,身壞命終後生于善趣梵界。那裡人們稱我為'娑婆主梵天,娑婆主梵天'。""世尊,確實如此!善逝,確實如此!我知道,我看到這五根修習、多修,以不死為歸依,以不死為趣向,以不死為終點。"第七。
豬掘洞經
Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate sūkarakhatāyaṃ. Tatra kho bhagavā āyasmantaṃ sāriputtaṃ āmantesi – 『『kiṃ nu kho, sāriputta, atthavasaṃ sampassamāno khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṃ pavattamāno pavattatī』』ti [pavattetīti (sī.)]? 『『Anuttarañhi , bhante, yogakkhemaṃ sampassamāno khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṃ pavattamāno pavattatī』』ti. 『『Sādhu sādhu, sāriputta! Anuttarañhi, sāriputta, yogakkhemaṃ sampassamāno khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṃ pavattamāno pavattatī』』ti.

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

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

Paṭhamauppādasuttaṃ
Sāvatthinidānaṃ. 『『Pañcimāni, bhikkhave, indriyāni bhāvitāni bahulīkatāni anuppannāni uppajjanti, nāññatra tathāgatassa pātubhāvā arahato sammāsambuddhassa. Katamāni pañca? Saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ – imāni kho, bhikkhave, pañcindriyāni bhāvitāni bahulīkatāni anuppannāni uppajjanti, nāññatra tathāgatassa pātubhāvā arahato sammāsambuddhassā』』ti. Navamaṃ.
Dutiyauppādasuttaṃ
『『Pañcimāni , bhikkhave, indriyāni bhāvitāni bahulīkatāni anuppannāni uppajjanti, nāññatra sugatavinayā. Katamāni pañca? Saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ – imāni kho, bhikkhave, pañcindriyāni bhāvitāni bahulīkatāni anuppannāni uppajjanti, nāññatra sugatavinayā』』ti. Dasamaṃ.

Sūkarakhatavaggo chaṭṭho.

Tassuddānaṃ –

Sālaṃ mallikaṃ sekho ca, padaṃ sāraṃ patiṭṭhitaṃ;

Brahmasūkarakhatāyo, uppādā apare duveti.

Bodhipakkhiyavaggo
Saṃyojanasuttaṃ
Sāvatthinidānaṃ . 『『Pañcimāni, bhikkhave, indriyāni bhāvitāni bahulīkatāni saṃyojanappahānāya [saṃyojanānaṃ pahānāya (syā. ka.)] saṃvattanti. Katamāni pañca? Saddhindriyaṃ…pe… paññindriyaṃ – imāni kho, bhikkhave, pañcindriyāni bhāvitāni bahulīkatāni saṃyojanappahānāya saṃvattantī』』ti. Paṭhamaṃ.
Anusayasuttaṃ
『『Pañcimāni , bhikkhave, indriyāni bhāvitāni bahulīkatāni anusayasamugghātāya saṃvattanti. Katamāni pañca? Saddhindriyaṃ…pe… paññindriyaṃ – imāni kho , bhikkhave, pañcindriyāni bhāvitāni bahulīkatāni anusayasamugghātāya saṃvattantī』』ti. Dutiyaṃ.
Pariññāsuttaṃ
一時,世尊住王舍城(Rājagaha)耆阇崛山(Gijjhakūṭa)豬掘洞。在那裡,世尊對尊者舍利弗說:"舍利弗,漏盡比丘觀察到什麼理由,而對如來或如來的教法表示最高的恭敬?" "世尊,漏盡比丘觀察到無上的安穩,而對如來或如來的教法表示最高的恭敬。" "善哉!善哉!舍利弗。舍利弗,漏盡比丘確實是觀察到無上的安穩,而對如來或如來的教法表示最高的恭敬。" "舍利弗,什麼是無上的安穩,漏盡比丘觀察到它而對如來或如來的教法表示最高的恭敬?" "世尊,在此,漏盡比丘修習信根,趣向寂靜,趣向正覺;修習精進根......念根......定根......修習慧根,趣向寂靜,趣向正覺。世尊,這就是無上的安穩,漏盡比丘觀察到它而對如來或如來的教法表示最高的恭敬。" "善哉!善哉!舍利弗。舍利弗,這確實是無上的安穩,漏盡比丘觀察到它而對如來或如來的教法表示最高的恭敬。" "舍利弗,什麼是最高的恭敬,漏盡比丘對如來或如來的教法表示這樣的最高恭敬?" "世尊,在此,漏盡比丘對導師恭敬而住,順從;對法恭敬而住,順從;對僧團恭敬而住,順從;對學處恭敬而住,順從;對定恭敬而住,順從。世尊,這就是最高的恭敬,漏盡比丘對如來或如來的教法表示這樣的最高恭敬。" "善哉!善哉!舍利弗。舍利弗,這確實是最高的恭敬,漏盡比丘對如來或如來的教法表示這樣的最高恭敬。"第八。
第一生起經
舍衛城因緣。"諸比丘,這五根修習、多修,未生起者生起,唯有在如來、阿羅漢、正等正覺者出現時。哪五根?信根、精進根、念根、定根、慧根 - 諸比丘,這五根修習、多修,未生起者生起,唯有在如來、阿羅漢、正等正覺者出現時。"第九。
第二生起經
"諸比丘,這五根修習、多修,未生起者生起,唯有在善逝的教導中。哪五根?信根、精進根、念根、定根、慧根 - 諸比丘,這五根修習、多修,未生起者生起,唯有在善逝的教導中。"第十。豬掘洞品第六。其摘要: 娑羅、末羅、有學、足跡、精髓、安住, 梵天、豬掘洞、兩個生起。
菩提分品
結經
舍衛城因緣。"諸比丘,這五根修習、多修,導向斷除結。哪五根?信根......慧根 - 諸比丘,這五根修習、多修,導向斷除結。"第一。
隨眠經
"諸比丘,這五根修習、多修,導向根除隨眠。哪五根?信根......慧根 - 諸比丘,這五根修習、多修,導向根除隨眠。"第二。
遍知經
『『Pañcimāni, bhikkhave, indriyāni bhāvitāni bahulīkatāni addhānapariññāya saṃvattanti. Katamāni pañca? Saddhindriyaṃ…pe… paññindriyaṃ – imāni kho, bhikkhave, pañcindriyāni bhāvitāni bahulīkatāni addhānapariññāya saṃvattantī』』ti. Tatiyaṃ.
Āsavakkhayasuttaṃ
『『Pañcimāni, bhikkhave, indriyāni bhāvitāni bahulīkatāni āsavānaṃ khayāya saṃvattanti. Katamāni pañca? Saddhindriyaṃ…pe… paññindriyaṃ – imāni kho, bhikkhave, pañcindriyāni bhāvitāni bahulīkatāni āsavānaṃ khayāya saṃvattantī』』ti.

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

Paṭhamaphalasuttaṃ
『『Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṃ…pe… paññindriyaṃ – imāni kho, bhikkhave, pañcindriyāni. Imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ bhāvitattā bahulīkatattā dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ – diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā』』ti. Pañcamaṃ.
Dutiyaphalasuttaṃ
『『Pañcimāni , bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṃ…pe… paññindriyaṃ – imāni kho, bhikkhave, pañcindriyāni. Imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ bhāvitattā bahulīkatattā satta phalā sattānisaṃsā pāṭikaṅkhā. Katame satta phalā sattānisaṃsā? Diṭṭheva dhamme paṭikacca aññaṃ ārādheti, no ce diṭṭheva dhamme paṭikacca aññaṃ ārādheti, atha maraṇakāle aññaṃ ārādheti. No ce diṭṭheva dhamme aññaṃ ārādheti, no ce maraṇakāle aññaṃ ārādheti, atha pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti, upahaccaparinibbāyī hoti, asaṅkhāraparinibbāyī hoti, sasaṅkhāraparinibbāyī hoti, uddhaṃsoto hoti akaniṭṭhagāmī. Imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ bhāvitattā bahulīkatattā ime satta phalā sattānisaṃsā pāṭikaṅkhā』』ti. Chaṭṭhaṃ.
Paṭhamarukkhasuttaṃ
『『Seyyathāpi bhikkhave, ye keci jambudīpakā rukkhā, jambū tesaṃ aggamakkhāyati; evameva kho bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṃ tesaṃ aggamakkhāyati, yadidaṃ – bodhāya. Katame ca, bhikkhave, bodhipakkhiyā dhammā? Saddhindriyaṃ, bhikkhave, bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati. Vīriyindriyaṃ…pe… satindriyaṃ…pe… samādhindriyaṃ…pe… paññindriyaṃ bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati. Seyyathāpi, bhikkhave, ye keci jambudīpakā rukkhā, jambū tesaṃ aggamakkhāyati; evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṃ tesaṃ aggamakkhāyati, yadidaṃ – bodhāyā』』ti. Sattamaṃ.
Dutiyarukkhasuttaṃ
『『Seyyathāpi , bhikkhave, ye keci devānaṃ tāvatiṃsānaṃ rukkhā, pārichattako tesaṃ aggamakkhāyati; evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṃ tesaṃ aggamakkhāyati, yadidaṃ – bodhāya. Katame ca, bhikkhave, bodhipakkhiyā dhammā? Saddhindriyaṃ , bhikkhave, bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati. Vīriyindriyaṃ…pe… satindriyaṃ…pe… samādhindriyaṃ…pe… paññindriyaṃ bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati. Seyyathāpi, bhikkhave , ye keci devānaṃ tāvatiṃsānaṃ rukkhā, pārichattako tesaṃ aggamakkhāyati; evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṃ tesaṃ aggamakkhāyati, yadidaṃ – bodhāyā』』ti. Aṭṭhamaṃ.
Tatiyarukkhasuttaṃ
"諸比丘,這五根修習、多修,導向長久的遍知。哪五根?信根......慧根 - 諸比丘,這五根修習、多修,導向長久的遍知。"第三。
漏盡經
"諸比丘,這五根修習、多修,導向諸漏的滅盡。哪五根?信根......慧根 - 諸比丘,這五根修習、多修,導向諸漏的滅盡。" "諸比丘,這五根修習、多修,導向斷除結,導向根除隨眠,導向長久的遍知,導向諸漏的滅盡。哪五根?信根......慧根 - 諸比丘,這五根修習、多修,導向斷除結,導向根除隨眠,導向長久的遍知,導向諸漏的滅盡。"第四。
第一果經
"諸比丘,有這五根。哪五根?信根......慧根 - 諸比丘,這就是五根。諸比丘,由於修習、多修這五根,可以期待兩種果之一 - 現法中得究竟智,或者有餘依時得不還。"第五。
第二果經
"諸比丘,有這五根。哪五根?信根......慧根 - 諸比丘,這就是五根。諸比丘,由於修習、多修這五根,可以期待七種果、七種利益。哪七種果、七種利益?現法中速得究竟智;若現法中不速得究竟智,則臨終時得究竟智;若現法中不得究竟智,也不在臨終時得究竟智,則由於五下分結盡而成為中般涅槃者,成為生般涅槃者,成為無行般涅槃者,成為有行般涅槃者,成為上流至色究竟天者。諸比丘,由於修習、多修這五根,可以期待這七種果、七種利益。"第六。
第一樹經
"諸比丘,譬如一切閻浮提(Jambudīpa)的樹中,閻浮樹被稱為最上;同樣地,諸比丘,一切菩提分法中,慧根被稱為最上,即在覺悟方面。諸比丘,什麼是菩提分法?諸比丘,信根是菩提分法,它導向覺悟。精進根......念根......定根......慧根是菩提分法,它導向覺悟。諸比丘,譬如一切閻浮提的樹中,閻浮樹被稱為最上;同樣地,諸比丘,一切菩提分法中,慧根被稱為最上,即在覺悟方面。"第七。
第二樹經
"諸比丘,譬如一切三十三天的樹中,圓生樹被稱為最上;同樣地,諸比丘,一切菩提分法中,慧根被稱為最上,即在覺悟方面。諸比丘,什麼是菩提分法?諸比丘,信根是菩提分法,它導向覺悟。精進根......念根......定根......慧根是菩提分法,它導向覺悟。諸比丘,譬如一切三十三天的樹中,圓生樹被稱為最上;同樣地,諸比丘,一切菩提分法中,慧根被稱為最上,即在覺悟方面。"第八。
第三樹經
『『Seyyathāpi, bhikkhave, ye keci asurānaṃ rukkhā, cittapāṭali tesaṃ aggamakkhāyati; evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṃ tesaṃ aggamakkhāyati, yadidaṃ – bodhāya. Katame ca, bhikkhave, bodhipakkhiyā dhammā? Saddhindriyaṃ, bhikkhave, bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati…pe… paññindriyaṃ bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati. Seyyathāpi bhikkhave, ye keci asurānaṃ rukkhā, cittapāṭali tesaṃ aggamakkhāyati; evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṃ tesaṃ aggamakkhāyati, yadidaṃ – bodhāyā』』ti. Navamaṃ.
Catuttharukkhasuttaṃ
『『Seyyathāpi, bhikkhave, ye keci supaṇṇānaṃ rukkhā, kūṭasimbalī [koṭasimbali (syā. kaṃ.)] tesaṃ aggamakkhāyati; evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṃ tesaṃ aggamakkhāyati, yadidaṃ – bodhāya. Katame ca, bhikkhave, bodhipakkhiyā dhammā? Saddhindriyaṃ, bhikkhave, bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati…pe… paññindriyaṃ bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati. Seyyathāpi, bhikkhave, ye keci supaṇṇānaṃ rukkhā, kūṭasimbalī tesaṃ aggamakkhāyati; evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṃ tesaṃ aggamakkhāyati, yadidaṃ – bodhāyā』』ti. Dasamaṃ.

Bodhipakkhiyavaggo sattamo.

Tassuddānaṃ –

Saṃyojanā anusayā, pariññā āsavakkhayā;

Dve phalā caturo rukkhā, vaggo tena pavuccatīti.

Gaṅgāpeyyālavaggo

1-12. Pācīnādisuttadvādasakaṃ

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

Gaṅgāpeyyālavaggo aṭṭhamo.

Tassuddānaṃ –

Cha pācīnato ninnā, cha ninnā ca samuddato;

Dvete cha dvādasa honti, vaggo tena pavuccatīti.

Appamādavaggo vitthāretabbo.

Tassuddānaṃ –

Tathāgataṃ padaṃ kūṭaṃ, mūlaṃ sārena vassikaṃ;

Rājā candimasūriyā, vatthena dasamaṃ padanti.

Balakaraṇīyavaggo vitthāretabbo.

Tassuddānaṃ –

Balaṃ bījañca nāgo ca, rukkho kumbhena sūkiyā;

Ākāsena ca dve meghā, nāvā āgantukā nadīti.

Esanāvaggo vitthāretabbo.

Tassuddānaṃ –

Esanā vidhā āsavo, bhavo ca dukkhatā tisso;

Khilaṃ malañca nīgho ca, vedanā taṇhā tasinā cāti.

Oghavaggo

1-10. Oghādisuttadasakaṃ

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

Oghavaggo dvādasamo.

Tassuddānaṃ –

Ogho yogo upādānaṃ, ganthā anusayena ca;

Kāmaguṇā nīvaraṇā, khandhā oruddhambhāgiyāti.

Gaṅgāpeyyālavaggo

1-12. Pācīnādisuttadvādasakaṃ

597-

"諸比丘,譬如一切阿修羅的樹中,思想波羅蜜樹被稱為最上;同樣地,諸比丘,一切菩提分法中,慧根被稱為最上,即在覺悟方面。諸比丘,什麼是菩提分法?諸比丘,信根是菩提分法,它導向覺悟......慧根是菩提分法,它導向覺悟。諸比丘,譬如一切阿修羅的樹中,思想波羅蜜樹被稱為最上;同樣地,諸比丘,一切菩提分法中,慧根被稱為最上,即在覺悟方面。"第九。
第四樹經
"諸比丘,譬如一切金翅鳥的樹中,巨型木棉樹被稱為最上;同樣地,諸比丘,一切菩提分法中,慧根被稱為最上,即在覺悟方面。諸比丘,什麼是菩提分法?諸比丘,信根是菩提分法,它導向覺悟......慧根是菩提分法,它導向覺悟。諸比丘,譬如一切金翅鳥的樹中,巨型木棉樹被稱為最上;同樣地,諸比丘,一切菩提分法中,慧根被稱為最上,即在覺悟方面。"第十。菩提分品第七。其摘要: 結、隨眠、遍知、漏盡, 兩果及四樹,以此稱為品。
恒河廣說品 1-12. 東方等十二經 541-552. "諸比丘,譬如恒河向東傾斜、向東傾注、向東流注;同樣地,諸比丘,比丘修習五根、多修五根,傾向涅槃、趣向涅槃、流注涅槃。諸比丘,比丘如何修習五根、多修五根,傾向涅槃、趣向涅槃、流注涅槃?在此,諸比丘,比丘修習信根,依止遠離、依止離貪、依止滅盡、趣向舍離;修習精進根......念根......定根......修習慧根,依止遠離、依止離貪、依止滅盡、趣向舍離。諸比丘,比丘如是修習五根、多修五根,傾向涅槃、趣向涅槃、流注涅槃。"第十二。恒河廣說品第八。其摘要: 六向東傾斜,六傾注入海, 這兩個六成十二,以此稱為品。不放逸品應廣說。其摘要: 如來、足跡、屋頂、根、心材、雨季, 國王、月亮和太陽、衣服為第十。力所作品應廣說。其摘要: 力、種子、龍象、樹、瓶、梁, 虛空及兩云、船、客、河。尋求品應廣說。其摘要: 尋求、種類、漏、有及三苦, 荒穢、垢、結、受、渴愛、乾渴。
暴流品 1-10. 暴流等十經 587-596. "諸比丘,有這五種上分結。哪五種?色貪、無色貪、慢、掉舉、無明 - 諸比丘,這就是五種上分結。諸比丘,爲了證知、遍知、滅盡、斷除這五種上分結,應修習五根。哪五根?在此,諸比丘,比丘修習信根,依止遠離、依止離貪、依止滅盡、趣向舍離......修習慧根,依止遠離、依止離貪、依止滅盡、趣向舍離。諸比丘,爲了證知、遍知、滅盡、斷除這五種上分結,應修習這五根。"第十。(應如道相應廣說。) 暴流品第十二。其摘要: 暴流、軛、取、系、隨眠, 欲功德、蓋、蘊、下分上分。
恒河廣說品 1-12. 東方等十二經 597-
『『Seyyathāpi , bhikkhave, gaṅgā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā; evameva kho, bhikkhave, bhikkhu pañcindriyāni bhāvento pañcindriyāni bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro. Kathañca, bhikkhave, bhikkhu pañcindriyāni bhāvento pañcindriyāni bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro? Idha, bhikkhave, bhikkhu saddhindriyaṃ bhāveti rāgavinayapariyosānaṃ dosavinayapariyosānaṃ mohavinayapariyosānaṃ…pe… paññindriyaṃ bhāveti rāgavinayapariyosānaṃ dosavinayapariyosānaṃ mohavinayapariyosānaṃ. Evaṃ kho, bhikkhave, bhikkhu pañcindriyāni bhāvento pañcindriyāni bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro』』ti. Dvādasamaṃ.

Gaṅgāpeyyālavaggo terasamo.

Tassuddānaṃ –

Cha pācīnato ninnā, cha ninnā ca samuddato;

Dvete cha dvādasa honti, vaggo tena pavuccatīti.

Appamādavagga-balakaraṇīyavagga-esanāvaggā vitthāretabbā.

Oghavaggo

1-10. Oghādisuttadasakaṃ

641-

597-608. "諸比丘,譬如恒河向東傾斜、向東傾注、向東流注;同樣地,諸比丘,比丘修習五根、多修五根,傾向涅槃、趣向涅槃、流注涅槃。諸比丘,比丘如何修習五根、多修五根,傾向涅槃、趣向涅槃、流注涅槃?在此,諸比丘,比丘修習信根,以調伏貪慾為終點,以調伏嗔恚為終點,以調伏愚癡為終點......修習慧根,以調伏貪慾為終點,以調伏嗔恚為終點,以調伏愚癡為終點。諸比丘,比丘如是修習五根、多修五根,傾向涅槃、趣向涅槃、流注涅槃。"第十二。恒河廣說品第十三。其摘要: 六向東傾斜,六傾注入海, 這兩個六成十二,以此稱為品。不放逸品、力所作品、尋求品應廣說。 17. 暴流品 1-10. 暴流等十經 641-

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

Oghavaggo sattarasamo.

Tassuddānaṃ –

Ogho yogo upādānaṃ, ganthā anusayena ca;

Kāmaguṇā nīvaraṇā, khandhā oruddhambhāgiyāti.

Indriyasaṃyuttaṃ catutthaṃ.

641-650. "諸比丘,有這五種上分結。哪五種?色貪、無色貪、慢、掉舉、無明 - 諸比丘,這就是五種上分結。諸比丘,爲了證知、遍知、滅盡、斷除這五種上分結,應修習五根。哪五根?在此,諸比丘,比丘修習信根,以調伏貪慾為終點,以調伏嗔恚為終點,以調伏愚癡為終點。修習精進根......念根......定根......修習慧根,以調伏貪慾為終點,以調伏嗔恚為終點,以調伏愚癡為終點。諸比丘,爲了證知、遍知、滅盡、斷除這五種上分結,應修習這五根。" 暴流品第十七。其摘要: 暴流、軛、取、系、隨眠, 欲功德、蓋、蘊、下分上分。根相應第四。