B0102040503pañcaṅgikavaggo（五分品）

1. Pañcaṅgikavaggo

2. Paṭhamaagāravasuttaṃ

3. 『『So vata, bhikkhave, bhikkhu agāravo appatisso asabhāgavuttiko 『sabrahmacārīsu ābhisamācārikaṃ dhammaṃ paripūressatī』ti netaṃ ṭhānaṃ vijjati. 『Ābhisamācārikaṃ dhammaṃ aparipūretvā sekhaṃ [sekkhaṃ (ka.)] dhammaṃ paripūressatī』ti netaṃ ṭhānaṃ vijjati. 『Sekhaṃ dhammaṃ aparipūretvā sīlāni paripūressatī』ti netaṃ ṭhānaṃ vijjati. 『Sīlāni aparipūretvā sammādiṭṭhiṃ paripūressatī』ti netaṃ ṭhānaṃ vijjati. 『Sammādiṭṭhiṃ aparipūretvā sammāsamādhiṃ paripūressatī』ti netaṃ ṭhānaṃ vijjati.

『『So vata, bhikkhave, bhikkhu sagāravo sappatisso sabhāgavuttiko 『sabrahmacārīsu ābhisamācārikaṃ dhammaṃ paripūressatī』ti ṭhānametaṃ vijjati. 『Ābhisamācārikaṃ dhammaṃ paripūretvā sekhaṃ dhammaṃ paripūressatī』ti ṭhānametaṃ vijjati. 『Sekhaṃ dhammaṃ paripūretvā sīlāni paripūressatī』ti ṭhānametaṃ vijjati. 『Sīlāni paripūretvā sammādiṭṭhiṃ paripūressatī』ti ṭhānametaṃ vijjati. 『Sammādiṭṭhiṃ paripūretvā sammāsamādhiṃ paripūressatī』ti ṭhānametaṃ vijjatī』』ti. Paṭhamaṃ.

1. Dutiyaagāravasuttaṃ

2. 『『So vata, bhikkhave, bhikkhu agāravo appatisso asabhāgavuttiko 『sabrahmacārīsu ābhisamācārikaṃ dhammaṃ paripūressatī』ti netaṃ ṭhānaṃ vijjati. 『Ābhisamācārikaṃ dhammaṃ aparipūretvā sekhaṃ dhammaṃ paripūressatī』ti netaṃ ṭhānaṃ vijjati. 『Sekhaṃ dhammaṃ aparipūretvā sīlakkhandhaṃ paripūressatī』ti netaṃ ṭhānaṃ vijjati. 『Sīlakkhandhaṃ aparipūretvā samādhikkhandhaṃ paripūressatī』ti netaṃ ṭhānaṃ vijjati. 『Samādhikkhandhaṃ aparipūretvā paññākkhandhaṃ paripūressatī』ti netaṃ ṭhānaṃ vijjati.

『『So vata, bhikkhave, bhikkhu sagāravo sappatisso sabhāgavuttiko 『sabrahmacārīsu ābhisamācārikaṃ dhammaṃ paripūressatī』ti ṭhānametaṃ vijjati. 『Ābhisamācārikaṃ dhammaṃ paripūretvā sekhaṃ dhammaṃ paripūressatī』ti ṭhānametaṃ vijjati. Sekhaṃ dhammaṃ paripūretvā sīlakkhandhaṃ paripūressatī』ti ṭhānametaṃ vijjati. 『Sīlakkhandhaṃ paripūretvā samādhikkhandhaṃ paripūressatī』ti ṭhānametaṃ vijjati. 『Samādhikkhandhaṃ paripūretvā paññākkhandhaṃ paripūressatī』ti ṭhānametaṃ vijjatī』』ti. Dutiyaṃ.

1. Upakkilesasuttaṃ

2. 『『Pañcime, bhikkhave, jātarūpassa upakkilesā, yehi upakkilesehi upakkiliṭṭhaṃ jātarūpaṃ na ceva mudu hoti na ca kammaniyaṃ na ca pabhassaraṃ pabhaṅgu ca na ca sammā upeti kammāya. Katame pañca? Ayo, lohaṃ, tipu, sīsaṃ, sajjhaṃ [sajjhu (sī.)] – ime kho, bhikkhave, pañca jātarūpassa upakkilesā , yehi upakkilesehi upakkiliṭṭhaṃ jātarūpaṃ na ceva mudu hoti na ca kammaniyaṃ na ca pabhassaraṃ pabhaṅgu ca na ca sammā upeti kammāya. Yato ca kho, bhikkhave, jātarūpaṃ imehi pañcahi upakkilesehi vimuttaṃ [vippamuttaṃ (sī.)] hoti, taṃ hoti jātarūpaṃ mudu ca kammaniyañca pabhassarañca na ca pabhaṅgu sammā upeti kammāya. Yassā yassā ca [yassa kassaci (syā. pī.)] piḷandhanavikatiyā ākaṅkhati – yadi muddikāya yadi kuṇḍalāya yadi gīveyyakāya [gīveyyakena (syā. kaṃ. ka., a. ni.

3. 五支品

4. 第一不恭敬經 "諸比丘,那個不恭敬、不順從、不和善共住的比丘,'將在同修中圓滿行爲規範'是不可能的。'不圓滿行爲規範而圓滿有學法'是不可能的。'不圓滿有學法而圓滿戒'是不可能的。'不圓滿戒而圓滿正見'是不可能的。'不圓滿正見而圓滿正定'是不可能的。 諸比丘,那個恭敬、順從、和善共住的比丘,'將在同修中圓滿行爲規範'是可能的。'圓滿行爲規範后將圓滿有學法'是可能的。'圓滿有學法后將圓滿戒'是可能的。'圓滿戒后將圓滿正見'是可能的。'圓滿正見后將圓滿正定'是可能的。"第一。
5. 第二不恭敬經 "諸比丘,那個不恭敬、不順從、不和善共住的比丘,'將在同修中圓滿行爲規範'是不可能的。'不圓滿行爲規範而圓滿有學法'是不可能的。'不圓滿有學法而圓滿戒蘊'是不可能的。'不圓滿戒蘊而圓滿定蘊'是不可能的。'不圓滿定蘊而圓滿慧蘊'是不可能的。 諸比丘,那個恭敬、順從、和善共住的比丘,'將在同修中圓滿行爲規範'是可能的。'圓滿行爲規範后將圓滿有學法'是可能的。'圓滿有學法后將圓滿戒蘊'是可能的。'圓滿戒蘊后將圓滿定蘊'是可能的。'圓滿定蘊后將圓滿慧蘊'是可能的。"第二。
6. 雜染經 "諸比丘,有這五種黃金的雜染,被這些雜染污染的黃金既不柔軟,也不適合加工,不閃耀,易碎,不適合製作。哪五種?鐵、銅、錫、鉛、銀 - 諸比丘,這就是黃金的五種雜染,被這些雜染污染的黃金既不柔軟,也不適合加工,不閃耀,易碎,不適合製作。諸比丘,當黃金從這五種雜染中解脫時,它就變得柔軟、適合加工、閃耀、不易碎,適合製作。無論想要製作什麼裝飾品 - 無論是戒指、耳環、項鍊

3.102)] yadi suvaṇṇamālāya – tañcassa atthaṃ anubhoti.

『『Evamevaṃ kho, bhikkhave, pañcime cittassa upakkilesā, yehi upakkilesehi upakkiliṭṭhaṃ cittaṃ na ceva mudu hoti na ca kammaniyaṃ na ca pabhassaraṃ pabhaṅgu ca na ca sammā samādhiyati āsavānaṃ khayāya. Katame pañca? Kāmacchando, byāpādo, thinamiddhaṃ [thīnamiddhaṃ (sī. syā. kaṃ. pī.)], uddhaccakukkuccaṃ, vicikicchā – ime kho, bhikkhave, pañca cittassa upakkilesā yehi upakkilesehi upakkiliṭṭhaṃ cittaṃ na ceva mudu hoti na ca kammaniyaṃ na ca pabhassaraṃ pabhaṅgu ca na ca sammā samādhiyati āsavānaṃ khayāya. Yato ca kho, bhikkhave, cittaṃ imehi pañcahi upakkilesehi vimuttaṃ hoti, taṃ hoti cittaṃ mudu ca kammaniyañca pabhassarañca na ca pabhaṅgu sammā samādhiyati āsavānaṃ khayāya. Yassa yassa ca abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññāsacchikiriyāya tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.

『『So sace ākaṅkhati – 『anekavihitaṃ iddhividhaṃ paccanubhaveyyaṃ – ekopi hutvā bahudhā assaṃ, bahudhāpi hutvā eko assaṃ; āvibhāvaṃ, tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gaccheyyaṃ, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ kareyyaṃ, seyyathāpi udake; udakepi abhijjamāno gaccheyyaṃ, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kameyyaṃ, seyyathāpi pakkhī sakuṇo; imepi candimasūriye [candimasuriye (sī. syā. kaṃ. pī.)] evaṃmahiddhike evaṃmahānubhāve pāṇinā parimaseyyaṃ [parāmaseyyaṃ (ka.)] parimajjeyyaṃ yāva brahmalokāpi kāyena vasaṃ vatteyya』nti, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.

『『So sace ākaṅkhati – 『dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇeyyaṃ – dibbe ca mānuse ca ye dūre santike cā』ti, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.

『『So sace ākaṅkhati – 『parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajāneyyaṃ – sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajāneyyaṃ, vītarāgaṃ vā cittaṃ vītarāgaṃ cittanti pajāneyyaṃ, sadosaṃ vā cittaṃ sadosaṃ cittanti pajāneyyaṃ, vītadosaṃ vā cittaṃ vītadosaṃ cittanti pajāneyyaṃ, samohaṃ vā cittaṃ samohaṃ cittanti pajāneyyaṃ, vītamohaṃ vā cittaṃ vītamohaṃ cittanti pajāneyyaṃ, saṃkhittaṃ vā cittaṃ saṃkhittaṃ cittanti pajāneyyaṃ, vikkhittaṃ vā cittaṃ vikkhittaṃ cittanti pajāneyyaṃ, mahaggataṃ vā cittaṃ mahaggataṃ cittanti pajāneyyaṃ, amahaggataṃ vā cittaṃ amahaggataṃ cittanti pajāneyyaṃ, sauttaraṃ vā cittaṃ sauttaraṃ cittanti pajāneyyaṃ, anuttaraṃ vā cittaṃ anuttaraṃ cittanti pajāneyyaṃ, samāhitaṃ vā cittaṃ samāhitaṃ cittanti pajāneyyaṃ, asamāhitaṃ vā cittaṃ asamāhitaṃ cittanti pajāneyyaṃ, vimuttaṃ vā cittaṃ vimuttaṃ cittanti pajāneyyaṃ, avimuttaṃ vā cittaṃ avimuttaṃ cittanti pajāneyya』nti, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.

『『So sace ākaṅkhati – 『anekavihitaṃ pubbenivāsaṃ anussareyyaṃ, seyyathidaṃ [seyyathīdaṃ (sī. syā. kaṃ. pī.)] – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattārīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe – amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapannoti, iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussareyya』nti, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.

這樣確實，比丘們，有五種心的污垢，被這些污垢污染的心既不柔軟，也不適于工作，也不光明，而且易碎，不能正確地定下來以滅盡諸漏。哪五種?貪慾、嗔恨、昏沉睡眠、掉舉惡作、疑惑 - 比丘們，這就是五種心的污垢，被這些污垢污染的心既不柔軟，也不適于工作，也不光明，而且易碎，不能正確地定下來以滅盡諸漏。但是，比丘們，當心從這五種污垢中解脫出來時，那心就變得柔軟、適於工作、光明、不易碎，能正確地定下來以滅盡諸漏。對於任何應以神通證知的法，他的心轉向以神通證知時，在那裡他就能獲得親身經驗的能力，只要有適當的基礎。 如果他希望:"愿我體驗各種神通:一身變多身,多身變一身;顯現、隱形;穿墻過壁、穿山越嶺,如行空中;出沒于地中,如在水中;行走水面不沉沒,如履平地;結跏趺坐飛行虛空,如有翼之鳥;以手觸控撫摸這樣大神通力、大威力的日月;乃至以身自在行至梵天界。"在那裡他就能獲得親身經驗的能力,只要有適當的基礎。 如果他希望:"愿我以清凈超人的天耳界,聽到兩種聲音 - 天上的和人間的,遠處的和近處的。"在那裡他就能獲得親身經驗的能力,只要有適當的基礎。 如果他希望:"愿我以心識別其他眾生、其他人的心 - 有貪慾的心我知道是有貪慾的心,離貪慾的心我知道是離貪慾的心;有嗔恨的心我知道是有嗔恨的心,離嗔恨的心我知道是離嗔恨的心;有愚癡的心我知道是有愚癡的心,離愚癡的心我知道是離愚癡的心;收縮的心我知道是收縮的心,散亂的心我知道是散亂的心;廣大的心我知道是廣大的心,不廣大的心我知道是不廣大的心;有上的心我知道是有上的心,無上的心我知道是無上的心;定的心我知道是定的心,不定的心我知道是不定的心;解脫的心我知道是解脫的心,未解脫的心我知道是未解脫的心。"在那裡他就能獲得親身經驗的能力,只要有適當的基礎。 如果他希望:"愿我憶念種種宿世,即一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、百千生,許多壞劫、許多成劫、許多壞成劫:'在那裡我有如是名、如是種姓、如是容貌、如是食物、如是苦樂感受、如是壽量。我從那裡死後生到那裡。在那裡我又有如是名、如是種姓、如是容貌、如是食物、如是苦樂感受、如是壽量。我從那裡死後生到這裡。'如是憶念種種宿世的狀況和細節。"在那裡他就能獲得親身經驗的能力,只要有適當的基礎。

『『So sace ākaṅkhati – 『dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṃ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajāneyyaṃ – ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannāti, iti dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṃ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajāneyya』nti, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.

『『So sace ākaṅkhati – 『āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya』nti, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane』』ti. Tatiyaṃ.

1. Dussīlasuttaṃ

24.[a. ni. 5.168; 6.50; 7.65] 『『Dussīlassa , bhikkhave, sīlavipannassa hatūpaniso hoti sammāsamādhi; sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṃ hoti yathābhūtañāṇadassanaṃ; yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo; nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṃ hoti vimuttiñāṇadassanaṃ. Seyyathāpi , bhikkhave, rukkho sākhāpalāsavipanno. Tassa papaṭikāpi na pāripūriṃ gacchati, tacopi na pāripūriṃ gacchati, pheggupi na pāripūriṃ gacchati, sāropi na pāripūriṃ gacchati; evamevaṃ kho, bhikkhave, dussīlassa sīlavipannassa hatūpaniso hoti sammāsamādhi; sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṃ hoti yathābhūtañāṇadassanaṃ; yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo; nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṃ hoti vimuttiñāṇadassanaṃ.

『『Sīlavato, bhikkhave, sīlasampannassa upanisasampanno hoti sammāsamādhi; sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṃ hoti yathābhūtañāṇadassanaṃ; yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo; nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṃ hoti vimuttiñāṇadassanaṃ. Seyyathāpi, bhikkhave, rukkho sākhāpalāsasampanno. Tassa papaṭikāpi pāripūriṃ gacchati, tacopi pāripūriṃ gacchati, pheggupi pāripūriṃ gacchati, sāropi pāripūriṃ gacchati; evamevaṃ kho, bhikkhave, sīlavato sīlasampannassa upanisasampanno hoti sammāsamādhi; sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṃ hoti yathābhūtañāṇadassanaṃ; yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo; nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṃ hoti vimuttiñāṇadassana』』nti. Catutthaṃ.

1. Anuggahitasuttaṃ

2. 『『Pañcahi, bhikkhave, aṅgehi anuggahitā sammādiṭṭhi cetovimuttiphalā ca hoti cetovimuttiphalānisaṃsā ca, paññāvimuttiphalā ca hoti paññāvimuttiphalānisaṃsā ca.

『『Katamehi pañcahi? Idha , bhikkhave, sammādiṭṭhi sīlānuggahitā ca hoti, sutānuggahitā ca hoti, sākacchānuggahitā ca hoti, samathānuggahitā ca hoti, vipassanānuggahitā ca hoti. Imehi kho, bhikkhave, pañcahi aṅgehi anuggahitā sammādiṭṭhi cetovimuttiphalā ca hoti cetovimuttiphalānisaṃsā ca, paññāvimuttiphalā ca hoti paññāvimuttiphalānisaṃsā cā』』ti. Pañcamaṃ.

1. Vimuttāyatanasuttaṃ

如果他希望:"愿我以清凈超人的天眼,看見眾生死時生時,低賤的高貴的,美麗的醜陋的,幸運的不幸的,了知眾生隨業而行 - '這些尊貴的眾生具足身惡行、語惡行、意惡行,誹謗聖者,持邪見,行邪見業,他們身壞命終后,生於惡趣、惡道、墮處、地獄;或者這些尊貴的眾生具足身善行、語善行、意善行,不誹謗聖者,持正見,行正見業,他們身壞命終后,生於善趣、天界。'如是以清凈超人的天眼,看見眾生死時生時,低賤的高貴的,美麗的醜陋的,幸運的不幸的,了知眾生隨業而行。"在那裡他就能獲得親身經驗的能力,只要有適當的基礎。 如果他希望:"愿我以諸漏盡,于現法中自證知、作證、具足住于無漏心解脫、慧解脫。"在那裡他就能獲得親身經驗的能力,只要有適當的基礎。"第三。 4. 破戒經 比丘們,對於破戒者、戒行缺失者,正定的近因已被破壞;正定不存在時,對於正定缺失者,如實知見的近因已被破壞;如實知見不存在時,對於如實知見缺失者,厭離離欲的近因已被破壞;厭離離欲不存在時,對於厭離離欲缺失者,解脫知見的近因已被破壞。比丘們,就像一棵樹枝葉缺失。它的樹皮不能圓滿生長,它的外皮不能圓滿生長,它的內皮不能圓滿生長,它的心材不能圓滿生長。同樣地,比丘們,對於破戒者、戒行缺失者,正定的近因已被破壞;正定不存在時,對於正定缺失者,如實知見的近因已被破壞;如實知見不存在時,對於如實知見缺失者,厭離離欲的近因已被破壞;厭離離欲不存在時,對於厭離離欲缺失者,解脫知見的近因已被破壞。 比丘們,對於持戒者、戒行具足者,正定的近因具足;正定存在時,對於正定具足者,如實知見的近因具足;如實知見存在時,對於如實知見具足者,厭離離欲的近因具足;厭離離欲存在時,對於厭離離欲具足者,解脫知見的近因具足。比丘們,就像一棵樹枝葉具足。它的樹皮能圓滿生長,它的外皮能圓滿生長,它的內皮能圓滿生長,它的心材能圓滿生長。同樣地,比丘們,對於持戒者、戒行具足者,正定的近因具足;正定存在時,對於正定具足者,如實知見的近因具足;如實知見存在時,對於如實知見具足者,厭離離欲的近因具足;厭離離欲存在時,對於厭離離欲具足者,解脫知見的近因具足。"第四。 5. 支援經 "比丘們,正見由五支所支援時,能結出心解脫之果及心解脫之果的利益,能結出慧解脫之果及慧解脫之果的利益。 哪五支?在此,比丘們,正見由戒所支援,由聞所支援,由討論所支援,由止所支援,由觀所支援。比丘們,正見由這五支所支援時,能結出心解脫之果及心解脫之果的利益,能結出慧解脫之果及慧解脫之果的利益。"第五。 6. 解脫處經

1. 『『Pañcimāni , bhikkhave, vimuttāyatanāni yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṃ vā cittaṃ vimuccati, aparikkhīṇā vā āsavā parikkhayaṃ gacchanti, ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇāti.

『『Katamāni pañca? Idha, bhikkhave, bhikkhuno satthā dhammaṃ deseti aññataro vā garuṭṭhāniyo sabrahmacārī. Yathā yathā, bhikkhave, tassa bhikkhuno satthā dhammaṃ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, tathā tathā so tasmiṃ dhamme atthapaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca. Tassa atthapaṭisaṃvedino dhammapaṭisaṃvedino pāmojjaṃ [pāmujjaṃ (sī. syā. kaṃ.) dī. ni.

1. 解脫處經
2. "比丘們,有五種解脫處,在那裡,不放逸、熱忱、專注地安住的比丘,未解脫的心得以解脫,未盡的漏得以滅盡,未達到的無上安穩得以達到。 哪五種?在此,比丘們,導師或某位值得尊敬的同梵行者為比丘說法。比丘們,當導師或某位值得尊敬的同梵行者為那位比丘說法時,他對那法義有所體會,對那法有所體會。當他對法義有所體會,對法有所體會時,歡喜生起。

3.322] jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedeti [vediyati (sī.)]. Sukhino cittaṃ samādhiyati. Idaṃ, bhikkhave, paṭhamaṃ vimuttāyatanaṃ yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṃ vā cittaṃ vimuccati, aparikkhīṇā vā āsavā parikkhayaṃ gacchanti, ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇāti.

『『Puna caparaṃ, bhikkhave, bhikkhuno na heva kho satthā dhammaṃ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, api ca kho yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti. Yathā yathā, bhikkhave, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti tathā tathā so tasmiṃ dhamme atthapaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca. Tassa atthapaṭisaṃvedino dhammapaṭisaṃvedino pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedeti. Sukhino cittaṃ samādhiyati. Idaṃ, bhikkhave, dutiyaṃ vimuttāyatanaṃ yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṃ vā cittaṃ vimuccati, aparikkhīṇā vā āsavā parikkhayaṃ gacchanti, ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇāti.

『『Puna caparaṃ, bhikkhave, bhikkhuno na heva kho satthā dhammaṃ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, nāpi yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti, api ca kho yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karoti. Yathā yathā, bhikkhave , bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karoti tathā tathā so tasmiṃ dhamme atthapaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca. Tassa atthapaṭisaṃvedino dhammapaṭisaṃvedino pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedeti. Sukhino cittaṃ samādhiyati. Idaṃ, bhikkhave, tatiyaṃ vimuttāyatanaṃ yattha bhikkhuno appamattassa ātāpino…pe… yogakkhemaṃ anupāpuṇāti.

『『Puna caparaṃ, bhikkhave, bhikkhuno na heva kho satthā dhammaṃ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, nāpi yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti, nāpi yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karoti; api ca kho yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati. Yathā yathā, bhikkhave, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati tathā tathā so tasmiṃ dhamme atthapaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca. Tassa atthapaṭisaṃvedino dhammapaṭisaṃvedino pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedeti. Sukhino cittaṃ samādhiyati. Idaṃ, bhikkhave, catutthaṃ vimuttāyatanaṃ yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṃ vā cittaṃ vimuccati, aparikkhīṇā vā āsavā parikkhayaṃ gacchanti, ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇāti.

歡喜者生起喜悅。喜悅者身體輕安。身體輕安者感受樂。樂者的心得定。比丘們,這是第一種解脫處,在那裡,不放逸、熱忱、專注地安住的比丘,未解脫的心得以解脫,未盡的漏得以滅盡,未達到的無上安穩得以達到。 再者,比丘們,不是導師為比丘說法,也不是某位值得尊敬的同梵行者為比丘說法,而是比丘如其所聞、所學的法為他人詳細講說。比丘們,當比丘如其所聞、所學的法為他人詳細講說時,他對那法義有所體會,對那法有所體會。當他對法義有所體會,對法有所體會時,歡喜生起。歡喜者生起喜悅。喜悅者身體輕安。身體輕安者感受樂。樂者的心得定。比丘們,這是第二種解脫處,在那裡,不放逸、熱忱、專注地安住的比丘,未解脫的心得以解脫,未盡的漏得以滅盡,未達到的無上安穩得以達到。 再者,比丘們,不是導師為比丘說法,也不是某位值得尊敬的同梵行者為比丘說法,也不是比丘如其所聞、所學的法為他人詳細講說,而是比丘如其所聞、所學的法詳細誦讀。比丘們,當比丘如其所聞、所學的法詳細誦讀時,他對那法義有所體會,對那法有所體會。當他對法義有所體會,對法有所體會時,歡喜生起。歡喜者生起喜悅。喜悅者身體輕安。身體輕安者感受樂。樂者的心得定。比丘們,這是第三種解脫處,在那裡,不放逸、熱忱、專注地安住的比丘......得以達到無上安穩。 再者,比丘們,不是導師為比丘說法,也不是某位值得尊敬的同梵行者為比丘說法,也不是比丘如其所聞、所學的法為他人詳細講說,也不是比丘如其所聞、所學的法詳細誦讀;而是比丘如其所聞、所學的法在心中思維、深思、以意觀察。比丘們,當比丘如其所聞、所學的法在心中思維、深思、以意觀察時,他對那法義有所體會,對那法有所體會。當他對法義有所體會,對法有所體會時,歡喜生起。歡喜者生起喜悅。喜悅者身體輕安。身體輕安者感受樂。樂者的心得定。比丘們,這是第四種解脫處,在那裡,不放逸、熱忱、專注地安住的比丘,未解脫的心得以解脫,未盡的漏得以滅盡,未達到的無上安穩得以達到。

『『Puna caparaṃ, bhikkhave, bhikkhuno na heva kho satthā dhammaṃ deseti aññataro vā garuṭṭhāniyo sabrahmacārī, nāpi yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti , nāpi yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karoti, nāpi yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati; api ca khvassa aññataraṃ samādhinimittaṃ suggahitaṃ hoti sumanasikataṃ sūpadhāritaṃ suppaṭividdhaṃ paññāya. Yathā yathā, bhikkhave, bhikkhuno aññataraṃ samādhinimittaṃ suggahitaṃ hoti sumanasikataṃ sūpadhāritaṃ suppaṭividdhaṃ paññāya tathā tathā so tasmiṃ dhamme atthapaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca. Tassa atthapaṭisaṃvedino dhammapaṭisaṃvedino pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedeti. Sukhino cittaṃ samādhiyati. Idaṃ, bhikkhave, pañcamaṃ vimuttāyatanaṃ yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṃ vā cittaṃ vimuccati, aparikkhīṇā vā āsavā parikkhayaṃ gacchanti, ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇāti.

『『Imāni kho, bhikkhave, pañca vimuttāyatanāni yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṃ vā cittaṃ vimuccati, aparikkhīṇā vā āsavā parikkhayaṃ gacchanti, ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇātī』』ti. Chaṭṭhaṃ.

1. Samādhisuttaṃ

2. 『『Samādhiṃ, bhikkhave, bhāvetha appamāṇaṃ nipakā patissatā. Samādhiṃ, bhikkhave, bhāvayataṃ appamāṇaṃ nipakānaṃ patissatānaṃ pañca ñāṇāni paccattaññeva uppajjanti. Katamāni pañca? 『Ayaṃ samādhi paccuppannasukho ceva āyatiñca sukhavipāko』ti paccattaññeva ñāṇaṃ uppajjati, 『ayaṃ samādhi ariyo nirāmiso』ti paccattaññeva ñāṇaṃ uppajjati, 『ayaṃ samādhi akāpurisasevito』ti [mahāpurisasevitoti (ka.)] paccattaññeva ñāṇaṃ uppajjati, 『ayaṃ samādhi santo paṇīto paṭippassaddhaladdho ekodibhāvādhigato, na saṅkhāraniggayhavāritagato』ti [na ca sasaṅkhāraniggayhavāritappatitoti (sī.), na ca sasaṅkhāraniggayhavāritapattoti (syā.), na ca sasaṅkhāraniggayhavārivāvaṭoti (ka.), na sasaṅkhāraniggayhavāriyādhigatoti (?) dī. ni. 3.355; a. ni. 3.102; 9.27] paccattaññeva ñāṇaṃ uppajjati, 『sato kho panāhaṃ imaṃ samāpajjāmi sato vuṭṭhahāmī』ti [so kho panāhaṃ imaṃ samādhiṃ satova samāpajjāmi, sato uṭṭhahāmīti (sī. syā. kaṃ.)] paccattaññeva ñāṇaṃ uppajjati.

『『Samādhiṃ, bhikkhave, bhāvetha appamāṇaṃ nipakā patissatā. Samādhiṃ, bhikkhave, bhāvayataṃ appamāṇaṃ nipakānaṃ patissatānaṃ imāni pañca ñāṇāni paccattaññeva uppajjantī』』ti. Sattamaṃ.

1. Pañcaṅgikasuttaṃ

再者,比丘們,不是導師為比丘說法,也不是某位值得尊敬的同梵行者為比丘說法,也不是比丘如其所聞、所學的法為他人詳細講說,也不是比丘如其所聞、所學的法詳細誦讀,也不是比丘如其所聞、所學的法在心中思維、深思、以意觀察;而是比丘對某種定相善加把握,善加作意,善加記憶,以慧善加通達。比丘們,當比丘對某種定相善加把握,善加作意,善加記憶,以慧善加通達時,他對那法義有所體會,對那法有所體會。當他對法義有所體會,對法有所體會時,歡喜生起。歡喜者生起喜悅。喜悅者身體輕安。身體輕安者感受樂。樂者的心得定。比丘們,這是第五種解脫處,在那裡,不放逸、熱忱、專注地安住的比丘,未解脫的心得以解脫,未盡的漏得以滅盡,未達到的無上安穩得以達到。 比丘們,這就是五種解脫處,在那裡,不放逸、熱忱、專注地安住的比丘,未解脫的心得以解脫,未盡的漏得以滅盡,未達到的無上安穩得以達到。"第六。 7. 定經 27. "比丘們,你們應當修習無量定,要謹慎、具念。比丘們,對於修習無量定、謹慎、具唸的人,五種智慧會在自身中生起。哪五種?'這定是現在安樂且未來有樂報'的智慧在自身中生起,'這定是聖者的、無慾的'的智慧在自身中生起,'這定是非凡夫所行的'的智慧在自身中生起,'這定是寂靜、殊勝、寂止所得、達到專一,不是由制伏行為而得到的'的智慧在自身中生起,'我具念地入此定,具念地出此定'的智慧在自身中生起。 比丘們,你們應當修習無量定,要謹慎、具念。比丘們,對於修習無量定、謹慎、具唸的人,這五種智慧會在自身中生起。"第七。 8. 五支經

1. 『『Ariyassa , bhikkhave, pañcaṅgikassa sammāsamādhissa bhāvanaṃ desessāmi. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī』』ti. 『『Evaṃ, bhante』』ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

『『Katamā ca, bhikkhave, ariyassa pañcaṅgikassa sammāsamādhissa bhāvanā? Idha, bhikkhave , bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati; nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti. Seyyathāpi, bhikkhave, dakkho nhāpako [nahāpako (sī. pī.)] vā nhāpakantevāsī vā kaṃsathāle nhānīyacuṇṇāni [nahānīyacuṇṇāni (sī. pī.)] ākiritvā udakena paripphosakaṃ paripphosakaṃ sanneyya. Sāyaṃ nhānīyapiṇḍi [sāssa nahānīyapiṇḍī (sī. syā. kaṃ.)] snehānugatā snehaparetā santarabāhirā phuṭā snehena, na ca paggharinī. Evamevaṃ kho, bhikkhave, bhikkhu imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati; nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti. Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa ayaṃ paṭhamā bhāvanā.

『『Puna caparaṃ, bhikkhave, bhikkhu vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati; nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti. Seyyathāpi, bhikkhave, udakarahado gambhīro ubbhidodako [ubbhitodako (syā. kaṃ. ka.)]. Tassa nevassa puratthimāya disāya udakassa āyamukhaṃ, na pacchimāya disāya udakassa āyamukhaṃ, na uttarāya disāya udakassa āyamukhaṃ, na dakkhiṇāya disāya udakassa āyamukhaṃ, devo ca kālena kālaṃ sammā dhāraṃ nānuppaveccheyya [devo ca na kālena… anupaveccheyya (dī. ni. 1.227 ādayo; ma. ni.

1. "比丘們,我將教導你們修習聖者的五支正定。請諦聽,善加作意,我將說法。""是的,尊者。"那些比丘回答世尊。世尊如此說道: "比丘們,什麼是修習聖者的五支正定?在此,比丘們,比丘遠離欲樂......進入並安住于初禪。他以離生喜樂浸潤、遍滿、充滿、遍佈此身,全身無有任何部分不被離生喜樂所遍滿。比丘們,就像熟練的洗浴師或洗浴師的弟子,在銅盆中撒上沐浴粉,然後灑水揉搓,使之成為一團沐浴球,內外都被水分浸透,但不至於滴水。同樣地,比丘們,比丘以離生喜樂浸潤、遍滿、充滿、遍佈此身,全身無有任何部分不被離生喜樂所遍滿。比丘們,這是聖者五支正定的第一種修習。 再者,比丘們,比丘平息尋伺......進入並安住于第二禪。他以定生喜樂浸潤、遍滿、充滿、遍佈此身,全身無有任何部分不被定生喜樂所遍滿。比丘們,就像有一個深潭,水從底部涌出。它既沒有從東方流入的水源,也沒有從西方流入的水源,也沒有從北方流入的水源,也沒有從南方流入的水源,天也不時降下適量的雨水。

2.251 ādayo]. Atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṃ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya; nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṃ assa. Evamevaṃ kho, bhikkhave, bhikkhu imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati; nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti. Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa ayaṃ dutiyā bhāvanā.

『『Puna caparaṃ, bhikkhave, bhikkhu pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati; nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti. Seyyathāpi, bhikkhave, uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni anto nimuggaposīni. Tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni paripūrāni paripphuṭāni; nāssa kiñci sabbāvataṃ uppalānaṃ vā padumānaṃ vā puṇḍarīkānaṃ vā sītena vārinā apphuṭaṃ assa. Evamevaṃ kho, bhikkhave, bhikkhu imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati; nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti. Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa ayaṃ tatiyā bhāvanā.

『『Puna caparaṃ, bhikkhave, bhikkhu sukhassa ca pahānā …pe… catutthaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti; nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti. Seyyathāpi, bhikkhave, puriso odātena vatthena sasīsaṃ pārupitvā nisinno assa; nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṃ assa. Evamevaṃ kho, bhikkhave, bhikkhu imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti; nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti. Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa ayaṃ catutthā bhāvanā.

『『Puna caparaṃ, bhikkhave, bhikkhuno paccavekkhaṇānimittaṃ suggahitaṃ hoti sumanasikataṃ sūpadhāritaṃ suppaṭividdhaṃ paññāya. Seyyathāpi, bhikkhave, aññova aññaṃ [añño vā aññaṃ vā (sī.), añño vā aññaṃ (syā. kaṃ.), añño aññaṃ (?)] paccavekkheyya, ṭhito vā nisinnaṃ paccavekkheyya, nisinno vā nipannaṃ paccavekkheyya. Evamevaṃ kho, bhikkhave, bhikkhuno paccavekkhaṇānimittaṃ suggahitaṃ hoti sumanasikataṃ sūpadhāritaṃ suppaṭividdhaṃ paññāya. Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa ayaṃ pañcamā [pañcamī (sī.)] bhāvanā. Evaṃ bhāvite kho , bhikkhave, bhikkhu [evaṃ bhāvite kho bhikkhave (sī.)] ariye pañcaṅgike sammāsamādhimhi evaṃ bahulīkate yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.

『『Seyyathāpi, bhikkhave, udakamaṇiko ādhāre ṭhapito pūro udakassa samatittiko kākapeyyo . Tamenaṃ balavā puriso yato yato āvajjeyya [āvaṭṭeyya (syā. kaṃ.)], āgaccheyya udaka』』nti? 『『Evaṃ, bhante』』 . 『『Evamevaṃ kho, bhikkhave, bhikkhu evaṃ bhāvite ariye pañcaṅgike sammāsamādhimhi evaṃ bahulīkate yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.

『『Seyyathāpi, bhikkhave, same bhūmibhāge pokkharaṇī caturaṃsā ālibaddhā pūrā udakassa samatittikā kākapeyyā. Tamenaṃ balavā puriso yato yato āliṃ muñceyya, āgaccheyya udaka』』nti? 『『Evaṃ, bhante』』. 『『Evamevaṃ kho, bhikkhave, bhikkhu evaṃ bhāvite ariye pañcaṅgike sammāsamādhimhi evaṃ bahulīkate yassa yassa abhiññāsacchikaraṇīyassa dhammassa…pe… sati sati āyatane.

然而,從那深潭中涌出的冷水流會浸潤、遍滿、充滿、遍佈整個深潭,使得整個深潭無有任何部分不被冷水所遍滿。同樣地,比丘們,比丘以定生喜樂浸潤、遍滿、充滿、遍佈此身,全身無有任何部分不被定生喜樂所遍滿。比丘們,這是聖者五支正定的第二種修習。 再者,比丘們,比丘離喜......進入並安住于第三禪。他以離喜之樂浸潤、遍滿、充滿、遍佈此身,全身無有任何部分不被離喜之樂所遍滿。比丘們,就像在青蓮池、紅蓮池或白蓮池中,有些青蓮、紅蓮或白蓮生於水中、長於水中、不出水面,沉在水下。它們從頂端到根部都被冷水浸透、遍滿、充滿、遍佈,無有任何部分不被冷水所遍滿。同樣地,比丘們,比丘以離喜之樂浸潤、遍滿、充滿、遍佈此身,全身無有任何部分不被離喜之樂所遍滿。比丘們,這是聖者五支正定的第三種修習。 再者,比丘們,比丘舍樂......進入並安住于第四禪。他以清凈遍凈之心遍滿此身而坐,全身無有任何部分不被清凈遍凈之心所遍滿。比丘們,就像有人以白布包裹全身包括頭部而坐,全身無有任何部分不被白布所覆蓋。同樣地,比丘們,比丘以清凈遍凈之心遍滿此身而坐,全身無有任何部分不被清凈遍凈之心所遍滿。比丘們,這是聖者五支正定的第四種修習。 再者,比丘們,比丘善把握、善作意、善憶持、以慧善通達觀察相。比丘們,就像一個人觀察另一個人,站著的人觀察坐著的人,或坐著的人觀察躺著的人。同樣地,比丘們,比丘善把握、善作意、善憶持、以慧善通達觀察相。比丘們,這是聖者五支正定的第五種修習。比丘們,當比丘如此修習、多修習聖者的五支正定時,對於任何應以神通證知的法,他的心轉向以神通證知時,在那裡他就能獲得親身經驗的能力,只要有適當的基礎。 比丘們,就像一個水罐,裝滿水至邊緣,烏鴉都能飲用,放在架子上。如果一個強壯的人從任何方向傾斜它,水會流出來嗎?""是的,尊者。""同樣地,比丘們,當比丘如此修習、多修習聖者的五支正定時,對於任何應以神通證知的法,他的心轉向以神通證知時,在那裡他就能獲得親身經驗的能力,只要有適當的基礎。 比丘們,就像在平地上有一個四方形的池塘,四周有堤防,裝滿水至邊緣,烏鴉都能飲用。如果一個強壯的人從任何方向打開堤防,水會流出來嗎?""是的,尊者。""同樣地,比丘們,當比丘如此修習、多修習聖者的五支正定時,對於任何應以神通證知的法......只要有適當的基礎。

『『Seyyathāpi, bhikkhave, subhūmiyaṃ catumahāpathe [cātummahāpathe (sī. pī.), catummahāpathe (syā. kaṃ.)] ājaññaratho yutto assa ṭhito odhastapatodo . Tamenaṃ dakkho yoggācariyo assadammasārathi abhiruhitvā vāmena hatthena rasmiyo gahetvā dakkhiṇena hatthena patodaṃ gahetvā yenicchakaṃ yadicchakaṃ sāreyyapi paccāsāreyyapi. Evamevaṃ kho, bhikkhave, bhikkhu evaṃ bhāvite ariye pañcaṅgike sammāsamādhimhi evaṃ bahulīkate yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.

『『So sace ākaṅkhati – 『anekavihitaṃ iddhividhaṃ paccanubhaveyyaṃ – ekopi hutvā bahudhā assaṃ…pe… yāva brahmalokāpi kāyena vasaṃ vatteyya』nti, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.

『『So sace ākaṅkhati – 『dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇeyyaṃ – dibbe ca mānuse ca ye dūre santike cā』ti, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.

『『So sace akaṅkhati – 『parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajāneyyaṃ – sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajāneyyaṃ, vītarāgaṃ vā cittaṃ vītarāgaṃ cittanti pajāneyyaṃ, sadosaṃ vā cittaṃ… vītadosaṃ vā cittaṃ… samohaṃ vā cittaṃ… vītamohaṃ vā cittaṃ… saṃkhittaṃ vā cittaṃ… vikkhittaṃ vā cittaṃ… mahaggataṃ vā cittaṃ… amahaggataṃ vā cittaṃ… sauttaraṃ vā cittaṃ… anuttaraṃ vā cittaṃ… samāhitaṃ vā cittaṃ… asamāhitaṃ vā cittaṃ… vimuttaṃ vā cittaṃ… avimuttaṃ vā cittaṃ avimuttaṃ cittanti pajāneyya』nti, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.

『『So sace ākaṅkhati – 『anekavihitaṃ pubbenivāsaṃ anussareyyaṃ, seyyathidaṃ – ekampi jātiṃ, dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussareyya』nti, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.

『『So sace ākaṅkhati – 『dibbena cakkhunā visuddhena atikkantamānusakena…pe… yathākammūpage satte pajāneyya』nti, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.

『『So sace ākaṅkhati – 『āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya』nti, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane』』ti. Aṭṭhamaṃ.

1. Caṅkamasuttaṃ

2. 『『Pañcime, bhikkhave, caṅkame ānisaṃsā. Katame pañca? Addhānakkhamo hoti, padhānakkhamo hoti, appābādho hoti, asitaṃ pītaṃ khāyitaṃ sāyitaṃ sammā pariṇāmaṃ gacchati, caṅkamādhigato samādhi ciraṭṭhitiko hoti. Ime kho, bhikkhave, pañca caṅkame ānisaṃsā』』ti. Navamaṃ.

3. Nāgitasuttaṃ

4. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ yena icchānaṅgalaṃ nāma kosalānaṃ brāhmaṇagāmo tadavasari. Tatra sudaṃ bhagavā icchānaṅgale viharati icchānaṅgalavanasaṇḍe. Assosuṃ kho icchānaṅgalakā [icchānaṅgalikā (sī.) a. ni. 6.42; a. ni.

比丘們,就像在平坦的地面上,四通八達的十字路口,有一輛繫好的良種馬車停在那裡,鞭子放在車上。一位熟練的馭者、調馬師登上車,左手握韁繩,右手拿鞭子,就能隨心所欲地駕駛前進或後退。同樣地,比丘們,當比丘如此修習、多修習聖者的五支正定時,對於任何應以神通證知的法,他的心轉向以神通證知時,在那裡他就能獲得親身經驗的能力,只要有適當的基礎。 如果他希望:'愿我體驗種種神通:一身變多身......乃至以身自在力達到梵天界。'在那裡他就能獲得親身經驗的能力,只要有適當的基礎。 如果他希望:'愿我以清凈超人的天耳,聽到人天兩界遠近的聲音。'在那裡他就能獲得親身經驗的能力,只要有適當的基礎。 如果他希望:'愿我以心識別其他眾生、其他人的心:有貪的心知是有貪的心,離貪的心知是離貪的心,有嗔的心......離嗔的心......有癡的心......離癡的心......收縮的心......散亂的心......廣大的心......不廣大的心......有上的心......無上的心......定的心......不定的心......解脫的心......未解脫的心知是未解脫的心。'在那裡他就能獲得親身經驗的能力,只要有適當的基礎。 如果他希望:'愿我憶念種種宿世,即一生、二生......如是憶念種種宿世的狀況與細節。'在那裡他就能獲得親身經驗的能力,只要有適當的基礎。 如果他希望:'愿我以清凈超人的天眼......了知眾生隨業而行。'在那裡他就能獲得親身經驗的能力,只要有適當的基礎。 如果他希望:'愿我以諸漏盡,于現法中自證知、作證、具足住于無漏心解脫、慧解脫。'在那裡他就能獲得親身經驗的能力,只要有適當的基礎。"第八。 9. 經行經 29. "比丘們,經行有五種利益。哪五種?能耐長途跋涉,能耐精進,少病,所吃所喝所咀嚼所品嚐的能良好消化,經行所得的定力能持久。比丘們,這就是經行的五種利益。"第九。 10. 那吉多經 30. 如是我聞。一時,世尊與大比丘僧團一起在俱薩羅國遊行,來到一個名叫伊車能伽羅的俱薩羅國婆羅門村。那時,世尊住在伊車能伽羅的伊車能伽羅林中。伊車能伽羅的

8.86] brāhmaṇagahapatikā – 『『samaṇo khalu bho gotamo sakyaputto sakyakulā pabbajito icchānaṅgalaṃ anuppatto; icchānaṅgale viharati icchānaṅgalavanasaṇḍe. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi, satthā devamanussānaṃ buddho bhagavāti. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī』』ti. Atha kho icchānaṅgalakā brāhmaṇagahapatikā tassā rattiyā accayena pahūtaṃ khādanīyaṃ bhojanīyaṃ ādāya yena icchānaṅgalavanasaṇḍo tenupasaṅkamiṃsu; upasaṅkamitvā bahidvārakoṭṭhake aṭṭhaṃsu uccāsaddamahāsaddā.

Tena kho pana samayena āyasmā nāgito bhagavato upaṭṭhāko hoti. Atha kho bhagavā āyasmantaṃ nāgitaṃ āmantesi – 『『ke pana kho, nāgita, uccāsaddamahāsaddā, kevaṭṭā maññe macchavilope』』ti? 『『Ete, bhante, icchānaṅgalakā brāhmaṇagahapatikā pahūtaṃ khādanīyaṃ bhojanīyaṃ ādāya bahidvārakoṭṭhake ṭhitā bhagavantaññeva uddissa bhikkhusaṅghañcā』』ti. 『『Māhaṃ, nāgita, yasena samāgamaṃ, mā ca mayā yaso. Yo kho, nāgita, nayimassa nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī assa akicchalābhī akasiralābhī, yassāhaṃ nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī akicchalābhī akasiralābhī. So taṃ [sohaṃ (ka.), so (syā. kaṃ.)] mīḷhasukhaṃ middhasukhaṃ lābhasakkārasilokasukhaṃ sādiyeyyā』』ti.

『『Adhivāsetu dāni, bhante, bhagavā, adhivāsetu sugato; adhivāsanakālo dāni, bhante, bhagavato. Yena yeneva dāni bhagavā gamissati taṃninnāva gamissanti brāhmaṇagahapatikā negamā ceva jānapadā ca. Seyyathāpi, bhante, thullaphusitake deve vassante yathāninnaṃ udakāni pavattanti; evamevaṃ kho, bhante, yena yeneva dāni bhagavā gamissati, taṃninnāva gamissanti brāhmaṇagahapatikā negamā ceva jānapadā ca. Taṃ kissa hetu? Tathā hi, bhante, bhagavato sīlapaññāṇa』』nti.

『『Māhaṃ , nāgita, yasena samāgamaṃ, mā ca mayā yaso. Yo kho, nāgita, nayimassa nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī assa akicchalābhī akasiralābhī, yassāhaṃ nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī akicchalābhī akasiralābhī. So taṃ mīḷhasukhaṃ middhasukhaṃ lābhasakkārasilokasukhaṃ sādiyeyya. Asitapītakhāyitasāyitassa kho, nāgita, uccārapassāvo – eso tassa nissando. Piyānaṃ kho, nāgita, vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā – eso tassa nissando. Asubhanimittānuyogaṃ anuyuttassa kho, nāgita, subhanimitte pāṭikulyatā [paṭikkūlatā (sī.), paṭikkūlyatā (syā. kaṃ.)] saṇṭhāti – eso tassa nissando. Chasu kho, nāgita, phassāyatanesu aniccānupassino viharato phasse pāṭikulyatā saṇṭhāti – eso tassa nissando. Pañcasu kho, nāgita, upādānakkhandhesu udayabbayānupassino viharato upādāne pāṭikulyatā saṇṭhāti – eso tassa nissando』』ti. Dasamaṃ.

Pañcaṅgikavaggo tatiyo.

8.86] brāhmaṇagahapatikā – 『『samaṇo khalu bho gotamo sakyaputto sakyakulā pabbajito icchānaṅgalaṃ anuppatto; icchānaṅgale viharati icchānaṅgalavanasaṇḍe. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi, satthā devamanussānaṃ buddho bhagavāti. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī』』ti. Atha kho icchānaṅgalakā brāhmaṇagahapatikā tassā rattiyā accayena pahūtaṃ khādanīyaṃ bhojanīyaṃ ādāya yena icchānaṅgalavanasaṇḍo tenupasaṅkamiṃsu; upasaṅkamitvā bahidvārakoṭṭhake aṭṭhaṃsu uccāsaddamahāsaddā.

Tena kho pana samayena āyasmā nāgito bhagavato upaṭṭhāko hoti. Atha kho bhagavā āyasmantaṃ nāgitaṃ āmantesi – 『『ke pana kho, nāgita, uccāsaddamahāsaddā, kevaṭṭā maññe macchavilope』』ti? 『『Ete, bhante, icchānaṅgalakā brāhmaṇagahapatikā pahūtaṃ khādanīyaṃ bhojanīyaṃ ādāya bahidvārakoṭṭhake ṭhitā bhagavantaññeva uddissa bhikkhusaṅghañcā』』ti. 『『Māhaṃ, nāgita, yasena samāgamaṃ, mā ca mayā yaso. Yo kho, nāgita, nayimassa nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī assa akicchalābhī akasiralābhī, yassāhaṃ nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī akicchalābhī akasiralābhī. So taṃ [sohaṃ (ka.), so (syā. kaṃ.)] mīḷhasukhaṃ middhasukhaṃ lābhasakkārasilokasukhaṃ sādiyeyyā』』ti.

『『Adhivāsetu dāni, bhante, bhagavā, adhivāsetu sugato; adhivāsanakālo dāni, bhante, bhagavato. Yena yeneva dāni bhagavā gamissati taṃninnāva gamissanti brāhmaṇagahapatikā negamā ceva jānapadā ca. Seyyathāpi, bhante, thullaphusitake deve vassante yathāninnaṃ udakāni pavattanti; evamevaṃ kho, bhante, yena yeneva dāni bhagavā gamissati, taṃninnāva gamissanti brāhmaṇagahapatikā negamā ceva jānapadā ca. Taṃ kissa hetu? Tathā hi, bhante, bhagavato sīlapaññāṇa』』nti.

『『Māhaṃ , nāgita, yasena samāgamaṃ, mā ca mayā yaso. Yo kho, nāgita, nayimassa nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī assa akicchalābhī akasiralābhī, yassāhaṃ nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī akicchalābhī akasiralābhī. So taṃ mīḷhasukhaṃ middhasukhaṃ lābhasakkārasilokasukhaṃ sādiyeyya. Asitapītakhāyitasāyitassa kho, nāgita, uccārapassāvo – eso tassa nissando. Piyānaṃ kho, nāgita, vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā – eso tassa nissando. Asubhanimittānuyogaṃ anuyuttassa kho, nāgita, subhanimitte pāṭikulyatā [paṭikkūlatā (sī.), paṭikkūlyatā (syā. kaṃ.)] saṇṭhāti – eso tassa nissando. Chasu kho, nāgita, phassāyatanesu aniccānupassino viharato phasse pāṭikulyatā saṇṭhāti – eso tassa nissando. Pañcasu kho, nāgita, upādānakkhandhesu udayabbayānupassino viharato upādāne pāṭikulyatā saṇṭhāti – eso tassa nissando』』ti. Dasamaṃ.

Pañcaṅgikavaggo tatiyo.

以下是簡體中文直譯: 8.86] 婆羅門和居士們(說):"確實,尊敬的喬達摩沙門,釋迦族之子,從釋迦族出家,來到了伊車能伽羅(Icchānaṅgala);他住在伊車能伽羅的伊車能伽羅林中。關於這位尊敬的喬達摩,如此美好的名聲已經傳開 - 他是世尊、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、佛陀、世尊。他以自己的智慧證悟並宣說這個包括天、魔、梵天、沙門、婆羅門、天、人的世界。他宣說的法義,初善、中善、后善,有義理、有文采,顯示完全圓滿清凈的梵行。見到這樣的阿羅漢是很好的。"於是,伊車能伽羅的婆羅門和居士們在那夜過後,帶著大量的硬食和軟食,來到伊車能伽羅林;到達后,站在外門處,發出高聲大叫。 那時,尊者那祇多是世尊的侍者。世尊對尊者那祇多說:"那祇多,是誰在高聲大叫?好像漁夫在捕魚一樣。""世尊,是這些伊車能伽羅的婆羅門和居士們帶著大量的硬食和軟食,站在外門處,爲了世尊和比丘僧團。""那祇多,愿我不要遇到名聲,愿名聲不要遇到我。那祇多,如果有人不能隨意、不費力、不困難地獲得出離之樂、遠離之樂、寂靜之樂、正覺之樂,而我能隨意、不費力、不困難地獲得出離之樂、遠離之樂、寂靜之樂、正覺之樂。他會喜歡那糞便之樂、睡眠之樂、利養恭敬稱讚之樂。" "世尊,請接受吧,善逝,請接受吧;世尊,現在是接受的時候了。無論世尊現在去哪裡,婆羅門和居士們,城鎮和鄉村的人都會傾向於那裡。世尊,就像大雨滴落時,水會向低處流;同樣地,世尊,無論世尊現在去哪裡,婆羅門和居士們,城鎮和鄉村的人都會傾向於那裡。這是為什麼呢?因為世尊的戒和慧是如此。" "那祇多,愿我不要遇到名聲,愿名聲不要遇到我。那祇多,如果有人不能隨意、不費力、不困難地獲得出離之樂、遠離之樂、寂靜之樂、正覺之樂,而我能隨意、不費力、不困難地獲得出離之樂、遠離之樂、寂靜之樂、正覺之樂。他會喜歡那糞便之樂、睡眠之樂、利養恭敬稱讚之樂。那祇多,對於吃喝咀嚼品嚐過的東西,大小便是它的結果。那祇多,對於所愛之物的變化和改變,會產生悲傷、哀嘆、痛苦、憂愁和絕望 - 這是它的結果。那祇多,對於專注于不凈相的人,對於凈相會建立厭惡 - 這是它的結果。那祇多,對於在六觸處觀無常而住的人,對觸會建立厭惡 - 這是它的結果。那祇多,對於在五取蘊中觀生滅而住的人,對取會建立厭惡 - 這是它的結果。"第十。 第三 五支品。

Tassuddānaṃ –

Dve agāravupakkilesā, dussīlānuggahitena ca;

Vimuttisamādhipañcaṅgikā, caṅkamaṃ nāgitena cāti.

以下是簡體中文直譯: 其摘要: 兩個在家的污染，以及不道德的支援， 解脫、定、五支， 經行，以及那祇多。