B0102040904mahāvaggo（大品）

Mahāvaggo
Anupubbavihārasuttaṃ

32.[dī. ni. 3.344, 359] 『『Navayime , bhikkhave, anupubbavihārā. Katame nava? [ettha sī. pī. potthakesu 『『idha bhikkhave bhikkhu vivicceva kāmehī』』 tiādinā vittharena pāṭho dissati] Paṭhamaṃ jhānaṃ, dutiyaṃ jhānaṃ, tatiyaṃ jhānaṃ, catutthaṃ jhānaṃ, ākāsānañcāyatanaṃ, viññāṇañcāyatanaṃ, ākiñcaññāyatanaṃ, nevasaññānāsaññāyatanaṃ, saññāvedayitanirodho – ime kho, bhikkhave, nava anupubbavihārā』』ti. Paṭhamaṃ.

Anupubbavihārasamāpattisuttaṃ

我來幫您將這段巴利文翻譯成簡體中文： 4. 大品 1. 次第住經 32. "諸比丘，有九種次第住。是哪九種？第一禪、第二禪、第三禪、第四禪、空無邊處、識無邊處、無所有處、非想非非想處、想受滅 - 諸比丘，這就是九種次第住。"第一經。 2. 次第住等至經【註：經文中提到了[長部 3.344, 359]的引用原文中提到在錫蘭版和PTS版中有"諸比丘，於此比丘遠離諸欲..."等詳細經文這是逐字翻譯，保持了原文的簡潔風格】

『『Navayimā, bhikkhave [nava bhikkhave (?)], anupubbavihārasamāpattiyo desessāmi, taṃ suṇātha…pe… katamā ca, bhikkhave, nava anupubbavihārasamāpattiyo? Yattha kāmā nirujjhanti, ye ca kāme nirodhetvā nirodhetvā viharanti, 『addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā』ti vadāmi. 『Kattha kāmā nirujjhanti, ke ca kāme nirodhetvā nirodhetvā viharanti – ahametaṃ na jānāmi ahametaṃ na passāmī』ti, iti yo evaṃ vadeyya, so evamassa vacanīyo – 『idhāvuso , bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Ettha kāmā nirujjhanti, te ca kāme nirodhetvā nirodhetvā viharantī』ti. Addhā, bhikkhave, asaṭho amāyāvī 『sādhū』ti bhāsitaṃ abhinandeyya anumodeyya; 『sādhū』ti bhāsitaṃ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya.

『『Yattha vitakkavicārā nirujjhanti, ye ca vitakkavicāre nirodhetvā nirodhetvā viharanti, 『addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā』ti vadāmi. 『Kattha vitakkavicārā nirujjhanti, ke ca vitakkavicāre nirodhetvā nirodhetvā viharanti – ahametaṃ na jānāmi ahametaṃ na passāmī』ti, iti yo evaṃ vadeyya, so evamassa vacanīyo – 『idhāvuso, bhikkhu vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati; ettha vitakkavicārā nirujjhanti, te ca vitakkavicāre nirodhetvā nirodhetvā viharantī』ti. Addhā, bhikkhave, asaṭho amāyāvī 『sādhū』ti bhāsitaṃ abhinandeyya anumodeyya; 『sādhū』ti bhāsitaṃ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya.

『『Yattha pīti nirujjhati, ye ca pītiṃ nirodhetvā nirodhetvā viharanti, 『addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā』ti vadāmi. 『Kattha pīti nirujjhati, ke ca pītiṃ nirodhetvā nirodhetvā viharanti – ahametaṃ na jānāmi ahametaṃ na passāmī』ti, iti yo evaṃ vadeyya, so evamassa vacanīyo – 『idhāvuso, bhikkhu pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati; ettha pīti nirujjhati, te ca pītiṃ nirodhetvā nirodhetvā viharantī』ti. Addhā, bhikkhave, asaṭho amāyāvī 『sādhū』ti bhāsitaṃ abhinandeyya anumodeyya; 『sādhū』ti bhāsitaṃ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya.

『『Yattha upekkhāsukhaṃ nirujjhati, ye ca upekkhāsukhaṃ nirodhetvā nirodhetvā viharanti, 『addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā』ti vadāmi. 『Kattha upekkhāsukhaṃ nirujjhati, ke ca upekkhāsukhaṃ nirodhetvā nirodhetvā viharanti – ahametaṃ na jānāmi ahametaṃ na passāmī』ti, iti yo evaṃ vadeyya, so evamassa vacanīyo – 『idhāvuso, bhikkhu sukhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharati; ettha upekkhāsukhaṃ nirujjhati, te ca upekkhāsukhaṃ nirodhetvā nirodhetvā viharantī』ti. Addhā, bhikkhave, asaṭho amāyāvī 『sādhū』ti bhāsitaṃ abhinandeyya anumodeyya; 『sādhū』ti bhāsitaṃ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya.

『『Yattha rūpasaññā nirujjhati, ye ca rūpasaññaṃ [yattha rūpasaññā nirujjhanti, ye ca rūpasaññā (sī. syā. pī.)] nirodhetvā nirodhetvā viharanti, 『addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā』ti vadāmi. 『Kattha rūpasaññā nirujjhati , ke ca rūpasaññaṃ nirodhetvā nirodhetvā viharanti – ahametaṃ na jānāmi ahametaṃ na passāmī』ti, iti yo evaṃ vadeyya, so evamassa vacanīyo – 『idhāvuso, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ananto ākāsoti ākāsānañcāyatanaṃ upasampajja viharati. Ettha rūpasaññā nirujjhati, te ca rūpasaññaṃ nirodhetvā nirodhetvā viharantī』ti. Addhā, bhikkhave, asaṭho amāyāvī 『sādhū』ti bhāsitaṃ abhinandeyya anumodeyya; 『sādhū』ti bhāsitaṃ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya.

"諸比丘，我將為你們開示九種次第住等至，且聽，且諦聽。諸比丘，何為九種次第住等至？諸欲在何處滅盡，誰滅盡諸欲而住？我說這些長老確實已無飢渴、寂滅、已度、已到彼岸。若有人如是說：'諸欲在何處滅盡，誰滅盡諸欲而住 - 我不知此，我不見此'，應當如是告之：'賢友，比丘於此離諸欲、離不善法，有尋有伺，離生喜樂，具足初禪而住。諸欲在此滅盡，他們滅盡諸欲而住。'諸比丘，若無詐無諂者，必定會歡喜隨喜說'善哉'；歡喜隨喜說'善哉'已，應當合掌禮敬親近。尋伺在何處滅盡，誰滅盡尋伺而住？我說這些長老確實已無飢渴、寂滅、已度、已到彼岸。若有人如是說：'尋伺在何處滅盡，誰滅盡尋伺而住 - 我不知此，我不見此'，應當如是告之：'賢友，比丘於此尋伺寂靜......具足第二禪而住。尋伺在此滅盡，他們滅盡尋伺而住。'諸比丘，若無詐無諂者，必定會歡喜隨喜說'善哉'；歡喜隨喜說'善哉'已，應當合掌禮敬親近。喜在何處滅盡，誰滅盡喜而住？我說這些長老確實已無飢渴、寂滅、已度、已到彼岸。若有人如是說：'喜在何處滅盡，誰滅盡喜而住 - 我不知此，我不見此'，應當如是告之：'賢友，比丘於此離喜......具足第三禪而住。喜在此滅盡，他們滅盡喜而住。'諸比丘，若無詐無諂者，必定會歡喜隨喜說'善哉'；歡喜隨喜說'善哉'已，應當合掌禮敬親近。舍樂在何處滅盡，誰滅盡舍樂而住？我說這些長老確實已無飢渴、寂滅、已度、已到彼岸。若有人如是說：'舍樂在何處滅盡，誰滅盡舍樂而住 - 我不知此，我不見此'，應當如是告之：'賢友，比丘於此斷樂......具足第四禪而住。舍樂在此滅盡，他們滅盡舍樂而住。'諸比丘，若無詐無諂者，必定會歡喜隨喜說'善哉'；歡喜隨喜說'善哉'已，應當合掌禮敬親近。色想在何處滅盡，誰滅盡色想而住？我說這些長老確實已無飢渴、寂滅、已度、已到彼岸。若有人如是說：'色想在何處滅盡，誰滅盡色想而住 - 我不知此，我不見此'，應當如是告之：'賢友，比丘於此超越一切色想，滅有對想，不作意種種想，思維"虛空無邊"，具足空無邊處而住。色想在此滅盡，他們滅盡色想而住。'諸比丘，若無詐無諂者，必定會歡喜隨喜說'善哉'；歡喜隨喜說'善哉'已，應當合掌禮敬親近。"

『『Yattha ākāsānañcāyatanasaññā nirujjhati, ye ca ākāsānañcāyatanasaññaṃ nirodhetvā nirodhetvā viharanti, 『addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā』ti vadāmi. 『Kattha ākāsānañcāyatanasaññā nirujjhati, ke ca ākāsānañcāyatanasaññaṃ nirodhetvā nirodhetvā viharanti – ahametaṃ na jānāmi ahametaṃ na passāmī』ti, iti yo evaṃ vadeyya, so evamassa vacanīyo – 『idhāvuso, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma anantaṃ viññāṇanti viññāṇañcāyatanaṃ upasampajja viharati. Ettha ākāsānañcāyatanasaññā nirujjhati, te ca ākāsānañcāyatanasaññaṃ nirodhetvā nirodhetvā viharantī』ti. Addhā, bhikkhave, asaṭho amāyāvī 『sādhū』ti bhāsitaṃ abhinandeyya anumodeyya; 『sādhū』ti bhāsitaṃ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya.

『『Yattha viññāṇañcāyatanasaññā nirujjhati, ye ca viññāṇañcāyatanasaññaṃ nirodhetvā nirodhetvā viharanti, 『addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā』ti vadāmi. 『Kattha viññāṇañcāyatanasaññā nirujjhati, ke ca viññāṇañcāyatanasaññaṃ nirodhetvā nirodhetvā viharanti – ahametaṃ na jānāmi ahametaṃ na passāmī』ti, iti yo evaṃ vadeyya, so evamassa vacanīyo – 『idhāvuso, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma natthi kiñcīti ākiñcaññāyatanaṃ upasampajja viharati. Ettha viññāṇañcāyatanasaññā nirujjhati, te ca viññāṇañcāyatanasaññaṃ nirodhetvā nirodhetvā viharantī』ti. Addhā, bhikkhave, asaṭho amāyāvī 『sādhū』ti bhāsitaṃ abhinandeyya anumodeyya ; 『sādhū』ti bhāsitaṃ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya.

『『Yattha ākiñcaññāyatanasaññā nirujjhati, ye ca ākiñcaññāyatanasaññaṃ nirodhetvā nirodhetvā viharanti, 『addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā』ti vadāmi. 『Kattha ākiñcaññāyatanasaññā nirujjhati, ke ca ākiñcaññāyatanasaññaṃ nirodhetvā nirodhetvā viharanti – ahametaṃ na jānāmi ahametaṃ na passāmī』ti, iti yo evaṃ vadeyya, so evamassa vacanīyo – 『idhāvuso, bhikkhu sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. Ettha ākiñcaññāyatanasaññā nirujjhati, te ca ākiñcaññāyatanasaññaṃ nirodhetvā nirodhetvā viharantī』ti. Addhā, bhikkhave, asaṭho amāyāvī 『sādhū』ti bhāsitaṃ abhinandeyya anumodeyya; 『sādhū』ti bhāsitaṃ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya.

『『Yattha nevasaññānāsaññāyatanasaññā nirujjhati, ye ca nevasaññānāsaññāyatanasaññaṃ nirodhetvā nirodhetvā viharanti, 『addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā』ti vadāmi. 『Kattha nevasaññānāsaññāyatanasaññā nirujjhati, ke ca nevasaññānāsaññāyatanasaññaṃ nirodhetvā nirodhetvā viharanti – ahametaṃ na jānāmi ahametaṃ na passāmī』ti, iti yo evaṃ vadeyya, so evamassa vacanīyo – 『idhāvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati. Ettha nevasaññānāsaññāyatanasaññā nirujjhati, te ca nevasaññānāsaññāyatanasaññaṃ nirodhetvā nirodhetvā viharantī』ti. Addhā, bhikkhave, asaṭho amāyāvī 『sādhū』ti bhāsitaṃ abhinandeyya anumodeyya; 『sādhū』ti bhāsitaṃ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya. Imā kho, bhikkhave, nava anupubbavihārasamāpattiyo』』ti. Dutiyaṃ.

Nibbānasukhasuttaṃ

"空無邊處想在何處滅盡，誰滅盡空無邊處想而住？我說這些長老確實已無飢渴、寂滅、已度、已到彼岸。若有人如是說：'空無邊處想在何處滅盡，誰滅盡空無邊處想而住 - 我不知此，我不見此'，應當如是告之：'賢友，比丘於此超越一切空無邊處，思維"識無邊"，具足識無邊處而住。空無邊處想在此滅盡，他們滅盡空無邊處想而住。'諸比丘，若無詐無諂者，必定會歡喜隨喜說'善哉'；歡喜隨喜說'善哉'已，應當合掌禮敬親近。識無邊處想在何處滅盡，誰滅盡識無邊處想而住？我說這些長老確實已無飢渴、寂滅、已度、已到彼岸。若有人如是說：'識無邊處想在何處滅盡，誰滅盡識無邊處想而住 - 我不知此，我不見此'，應當如是告之：'賢友，比丘於此超越一切識無邊處，思維"無所有"，具足無所有處而住。識無邊處想在此滅盡，他們滅盡識無邊處想而住。'諸比丘，若無詐無諂者，必定會歡喜隨喜說'善哉'；歡喜隨喜說'善哉'已，應當合掌禮敬親近。無所有處想在何處滅盡，誰滅盡無所有處想而住？我說這些長老確實已無飢渴、寂滅、已度、已到彼岸。若有人如是說：'無所有處想在何處滅盡，誰滅盡無所有處想而住 - 我不知此，我不見此'，應當如是告之：'賢友，比丘於此超越一切無所有處，具足非想非非想處而住。無所有處想在此滅盡，他們滅盡無所有處想而住。'諸比丘，若無詐無諂者，必定會歡喜隨喜說'善哉'；歡喜隨喜說'善哉'已，應當合掌禮敬親近。非想非非想處想在何處滅盡，誰滅盡非想非非想處想而住？我說這些長老確實已無飢渴、寂滅、已度、已到彼岸。若有人如是說：'非想非非想處想在何處滅盡，誰滅盡非想非非想處想而住 - 我不知此，我不見此'，應當如是告之：'賢友，比丘於此超越一切非想非非想處，具足想受滅而住。非想非非想處想在此滅盡，他們滅盡非想非非想處想而住。'諸比丘，若無詐無諂者，必定會歡喜隨喜說'善哉'；歡喜隨喜說'善哉'已，應當合掌禮敬親近。諸比丘，這就是九種次第住等至。"第二經。 3. 涅槃樂經

Ekaṃ samayaṃ āyasmā sāriputto rājagahe viharati veḷuvane kalandakanivāpe. Tatra kho āyasmā sāriputto bhikkhū āmantesi – 『『sukhamidaṃ, āvuso, nibbānaṃ. Sukhamidaṃ , āvuso, nibbāna』』nti. Evaṃ vutte āyasmā udāyī āyasmantaṃ sāriputtaṃ etadavoca – 『『kiṃ panettha, āvuso sāriputta, sukhaṃ yadettha natthi vedayita』』nti? 『『Etadeva khvettha, āvuso, sukhaṃ yadettha natthi vedayitaṃ. Pañcime, āvuso, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, sotaviññeyyā saddā…pe… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā – ime kho, āvuso, pañca kāmaguṇā. Yaṃ kho, āvuso, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ, idaṃ vuccatāvuso, kāmasukhaṃ.

『『Idhāvuso, bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati. Tassa ce, āvuso, bhikkhuno iminā vihārena viharato kāmasahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho. Seyyathāpi, āvuso, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya; evamevassa te kāmasahagatā saññāmanasikārā samudācaranti. Svassa hoti ābādho. Yo kho panāvuso, ābādho dukkhametaṃ vuttaṃ bhagavatā. Imināpi kho etaṃ, āvuso, pariyāyena veditabbaṃ yathā sukhaṃ nibbānaṃ.

『『Puna caparaṃ, āvuso, bhikkhu vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati. Tassa ce, āvuso, bhikkhuno iminā vihārena viharato vitakkasahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho. Seyyathāpi, āvuso, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya; evamevassa te vitakkasahagatā saññāmanasikārā samudācaranti . Svassa hoti ābādho. Yo kho panāvuso, ābādho dukkhametaṃ vuttaṃ bhagavatā. Imināpi kho etaṃ, āvuso, pariyāyena veditabbaṃ yathā sukhaṃ nibbānaṃ.

『『Puna caparaṃ, āvuso, bhikkhu pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati. Tassa ce, āvuso, bhikkhuno iminā vihārena viharato pītisahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho. Seyyathāpi , āvuso, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya; evamevassa te pītisahagatā saññāmanasikārā samudācaranti. Svassa hoti ābādho. Yo kho panāvuso, ābādho dukkhametaṃ vuttaṃ bhagavatā. Imināpi kho etaṃ, āvuso, pariyāyena veditabbaṃ yathā sukhaṃ nibbānaṃ.

『『Puna caparaṃ, āvuso, bhikkhu sukhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharati. Tassa ce, āvuso, bhikkhuno iminā vihārena viharato upekkhāsahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho. Seyyathāpi, āvuso, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya; evamevassa te upekkhāsahagatā saññāmanasikārā samudācaranti. Svassa hoti ābādho. Yo kho panāvuso, ābādho dukkhametaṃ vuttaṃ bhagavatā. Imināpi kho etaṃ, āvuso, pariyāyena veditabbaṃ yathā sukhaṃ nibbānaṃ.

『『Puna caparaṃ, āvuso, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ananto ākāsoti ākāsānañcāyatanaṃ upasampajja viharati. Tassa ce, āvuso, bhikkhuno iminā vihārena viharato rūpasahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho. Seyyathāpi, āvuso, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya; evamevassa te rūpasahagatā saññāmanasikārā samudācaranti . Svassa hoti ābādho. Yo kho panāvuso, ābādho dukkhametaṃ vuttaṃ bhagavatā. Imināpi kho etaṃ, āvuso, pariyāyena veditabbaṃ yathā sukhaṃ nibbānaṃ.

『『Puna caparaṃ, āvuso, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma anantaṃ viññāṇanti viññāṇañcāyatanaṃ upasampajja viharati. Tassa ce , āvuso, bhikkhuno iminā vihārena viharato ākāsānañcāyatanasahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho. Seyyathāpi, āvuso, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya; evamevassa te ākāsānañcāyatanasahagatā saññāmanasikārā samudācaranti. Svassa hoti ābādho. Yo kho panāvuso, ābādho dukkhametaṃ vuttaṃ bhagavatā. Imināpi kho etaṃ, āvuso, pariyāyena veditabbaṃ yathā sukhaṃ nibbānaṃ.

一時，尊者舍利弗住在王舍城（今印度比哈爾邦首府巴特那附近）竹林園栗鼠養飼處。在那裡，尊者舍利弗對諸比丘說："賢友們，此涅槃是樂。賢友們，此涅槃是樂。"說此時，尊者優陀夷對尊者舍利弗說："賢友舍利弗，既然無有感受，此中何樂之有？" "賢友，正因為此中無有感受，此即是樂。賢友，有五種欲功德。何為五？眼所識可意、可愛、可樂、可喜、與欲相應、令人貪著之色，耳所識聲音......鼻所識香......舌所識味......身所識觸，可意、可愛、可樂、可喜、與欲相應、令人貪著。賢友，這就是五種欲功德。賢友，緣此五欲功德所生之樂、喜悅，此稱為欲樂。 "賢友，比丘於此離諸欲......具足初禪而住。賢友，若此比丘住此住時，與欲相應之想、作意生起，這對他是一種病。賢友，譬如樂者生起痛苦以至於病；如是與欲相應之想、作意生起，這對他是一種病。賢友，世尊說凡是病即是苦。賢友，以此方式應知涅槃是樂。 "複次，賢友，比丘尋伺寂靜......具足第二禪而住。賢友，若此比丘住此住時，與尋相應之想、作意生起，這對他是一種病。賢友，譬如樂者生起痛苦以至於病；如是與尋相應之想、作意生起，這對他是一種病。賢友，世尊說凡是病即是苦。賢友，以此方式應知涅槃是樂。 "複次，賢友，比丘離喜......具足第三禪而住。賢友，若此比丘住此住時，與喜相應之想、作意生起，這對他是一種病。賢友，譬如樂者生起痛苦以至於病；如是與喜相應之想、作意生起，這對他是一種病。賢友，世尊說凡是病即是苦。賢友，以此方式應知涅槃是樂。 "複次，賢友，比丘斷樂......具足第四禪而住。賢友，若此比丘住此住時，與舍相應之想、作意生起，這對他是一種病。賢友，譬如樂者生起痛苦以至於病；如是與舍相應之想、作意生起，這對他是一種病。賢友，世尊說凡是病即是苦。賢友，以此方式應知涅槃是樂。 "複次，賢友，比丘超越一切色想，滅有對想，不作意種種想，思維'虛空無邊'，具足空無邊處而住。賢友，若此比丘住此住時，與色相應之想、作意生起，這對他是一種病。賢友，譬如樂者生起痛苦以至於病；如是與色相應之想、作意生起，這對他是一種病。賢友，世尊說凡是病即是苦。賢友，以此方式應知涅槃是樂。 "複次，賢友，比丘超越一切空無邊處，思維'識無邊'，具足識無邊處而住。賢友，若此比丘住此住時，與空無邊處相應之想、作意生起，這對他是一種病。賢友，譬如樂者生起痛苦以至於病；如是與空無邊處相應之想、作意生起，這對他是一種病。賢友，世尊說凡是病即是苦。賢友，以此方式應知涅槃是樂。

『『Puna caparaṃ, āvuso, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma, natthi kiñcīti ākiñcaññāyatanaṃ upasampajja viharati. Tassa ce, āvuso, bhikkhuno iminā vihārena viharato viññāṇañcāyatanasahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho. Seyyathāpi, āvuso, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya; evamevassa te viññāṇañcāyatanasahagatā saññāmanasikārā samudācaranti. Svassa hoti ābādho. Yo kho panāvuso, ābādho dukkhametaṃ vuttaṃ bhagavatā. Imināpi kho etaṃ, āvuso, pariyāyena veditabbaṃ yathā sukhaṃ nibbānaṃ.

『『Puna caparaṃ, āvuso, bhikkhu sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. Tassa ce, āvuso, bhikkhuno iminā vihārena viharato ākiñcaññāyatanasahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho. Seyyathāpi, āvuso, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya; evamevassa te ākiñcaññāyatanasahagatā saññāmanasikārā samudācaranti. Svassa hoti ābādho. Yo kho panāvuso, ābādho dukkhametaṃ vuttaṃ bhagavatā. Imināpi kho etaṃ, āvuso, pariyāyena veditabbaṃ yathā sukhaṃ nibbānaṃ.

『『Puna caparaṃ, āvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti. Imināpi kho etaṃ, āvuso, pariyāyena veditabbaṃ yathā sukhaṃ nibbāna』』nti. Tatiyaṃ.

Gāvīupamāsuttaṃ

"複次，賢友，比丘超越一切識無邊處，思維'無所有'，具足無所有處而住。賢友，若此比丘住此住時，與識無邊處相應之想、作意生起，這對他是一種病。賢友，譬如樂者生起痛苦以至於病；如是與識無邊處相應之想、作意生起，這對他是一種病。賢友，世尊說凡是病即是苦。賢友，以此方式應知涅槃是樂。 "複次，賢友，比丘超越一切無所有處，具足非想非非想處而住。賢友，若此比丘住此住時，與無所有處相應之想、作意生起，這對他是一種病。賢友，譬如樂者生起痛苦以至於病；如是與無所有處相應之想、作意生起，這對他是一種病。賢友，世尊說凡是病即是苦。賢友，以此方式應知涅槃是樂。 "複次，賢友，比丘超越一切非想非非想處，具足想受滅而住，以慧見諸漏已盡。賢友，以此方式應知涅槃是樂。"第三經。 4. 牛的譬喻經

『『Seyyathāpi , bhikkhave, gāvī pabbateyyā bālā abyattā akhettaññū akusalā visame pabbate carituṃ. Tassā evamassa – 『yaṃnūnāhaṃ agatapubbañceva disaṃ gaccheyyaṃ, akhāditapubbāni ca tiṇāni khādeyyaṃ, apītapubbāni ca pānīyāni piveyya』nti. Sā purimaṃ pādaṃ na suppatiṭṭhitaṃ patiṭṭhāpetvā pacchimaṃ pādaṃ uddhareyya. Sā na ceva agatapubbaṃ disaṃ gaccheyya, na ca akhāditapubbāni tiṇāni khādeyya, na ca apītapubbāni pānīyāni piveyya; yasmiṃ cassā padese ṭhitāya evamassa – 『yaṃnūnāhaṃ agatapubbañceva disaṃ gaccheyyaṃ, akhāditapubbāni ca tiṇāni khādeyyaṃ, apītapubbāni ca pānīyāni piveyya』nti tañca padesaṃ na sotthinā paccāgaccheyya. Taṃ kissa hetu? Tathā hi sā, bhikkhave, gāvī pabbateyyā bālā abyattā akhettaññū akusalā visame pabbate carituṃ. Evamevaṃ kho, bhikkhave, idhekacco bhikkhu bālo abyatto akhettaññū akusalo vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati; so taṃ nimittaṃ na āsevati na bhāveti na bahulīkaroti na svādhiṭṭhitaṃ adhiṭṭhāti.

『『Tassa evaṃ hoti – 『yaṃnūnāhaṃ vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja vihareyya』nti. So na sakkoti vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharituṃ. Tassa evaṃ hoti – 『yaṃnūnāhaṃ vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja vihareyya』nti. So na sakkoti vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharituṃ. Ayaṃ vuccati, bhikkhave, 『bhikkhu ubhato bhaṭṭho ubhato parihīno, seyyathāpi sā gāvī pabbateyyā bālā abyattā akhettaññū akusalā visame pabbate carituṃ』』』.

『『Seyyathāpi, bhikkhave, gāvī pabbateyyā paṇḍitā byattā khettaññū kusalā visame pabbate carituṃ. Tassā evamassa – 『yaṃnūnāhaṃ agatapubbañceva disaṃ gaccheyyaṃ, akhāditapubbāni ca tiṇāni khādeyyaṃ, apītapubbāni ca pānīyāni piveyya』nti. Sā purimaṃ pādaṃ suppatiṭṭhitaṃ patiṭṭhāpetvā pacchimaṃ pādaṃ uddhareyya. Sā agatapubbañceva disaṃ gaccheyya, akhāditapubbāni ca tiṇāni khādeyya, apītapubbāni ca pānīyāni piveyya. Yasmiṃ cassā padese ṭhitāya evamassa – 『yaṃnūnāhaṃ agatapubbañceva disaṃ gaccheyyaṃ, akhāditapubbāni ca tiṇāni khādeyyaṃ, apītapubbāni ca pānīyāni piveyya』nti tañca padesaṃ sotthinā paccāgaccheyya. Taṃ kissa hetu? Tathā hi sā, bhikkhave, gāvī pabbateyyā paṇḍitā byattā khettaññū kusalā visame pabbate carituṃ. Evamevaṃ kho, bhikkhave, idhekacco bhikkhu paṇḍito byatto khettaññū kusalo vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. So taṃ nimittaṃ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṃ adhiṭṭhāti.

『『Tassa evaṃ hoti – 『yaṃnūnāhaṃ vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja vihareyya』nti. So dutiyaṃ jhānaṃ anabhihiṃsamāno vitakkavicārānaṃ vūpasamā… dutiyaṃ jhānaṃ upasampajja viharati. So taṃ nimittaṃ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṃ adhiṭṭhāti.

『『Tassa evaṃ hoti – 『yaṃnūnāhaṃ pītiyā ca virāgā upekkhako ca vihareyyaṃ sato ca sampajāno, sukhañca kāyena paṭisaṃvedeyyaṃ yaṃ taṃ ariyā ācikkhanti – upekkhako satimā sukhavihārīti tatiyaṃ jhānaṃ upasampajja vihareyya』nti. So tatiyaṃ jhānaṃ anabhihiṃsamāno pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati. So taṃ nimittaṃ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṃ adhiṭṭhāti.

『『Tassa evaṃ hoti – 『yaṃnūnāhaṃ sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja vihareyya』nti. So catutthaṃ jhānaṃ anabhihiṃsamāno sukhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharati. So taṃ nimittaṃ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṃ adhiṭṭhāti.

"諸比丘，譬如一頭愚笨、無知、不識地勢、不善於在崎嶇山地行走的山牛。它心想：'我應該去從未去過的方向，吃從未吃過的草，喝從未喝過的水。'它在前足未站穩時就抬起後足。它既不能到達未去過的方向，也不能吃到未吃過的草，也不能喝到未喝過的水，而且從它站立之處想：'我應該去從未去過的方向，吃從未吃過的草，喝從未喝過的水'，它也不能安全地回到那個地方。為什麼呢？因為，諸比丘，那頭山牛愚笨、無知、不識地勢、不善於在崎嶇山地行走。同樣地，諸比丘，此處某比丘愚笨、無知、不識地勢、不善，離諸欲、離不善法，有尋有伺，離生喜樂，具足初禪而住。他不修習、不培育、不多作此相，不善確立。 "他心想：'我應該因尋伺寂靜，內心清凈，心一境性，無尋無伺，定生喜樂，具足第二禪而住。'他不能因尋伺寂靜......具足第二禪而住。他心想：'我應該離諸欲、離不善法，有尋有伺，離生喜樂，具足初禪而住。'他不能離諸欲......具足初禪而住。諸比丘，這稱為'比丘兩邊俱失，兩邊退失，如那頭山牛愚笨、無知、不識地勢、不善於在崎嶇山地行走'。 "諸比丘，譬如一頭聰明、有智、識地勢、善於在崎嶇山地行走的山牛。它心想：'我應該去從未去過的方向，吃從未吃過的草，喝從未喝過的水。'它在前足站穩后才抬起後足。它能到達未去過的方向，能吃到未吃過的草，能喝到未喝過的水，而且從它站立之處想：'我應該去從未去過的方向，吃從未吃過的草，喝從未喝過的水'，它也能安全地回到那個地方。為什麼呢？因為，諸比丘，那頭山牛聰明、有智、識地勢、善於在崎嶇山地行走。同樣地，諸比丘，此處某比丘聰明、有智、識地勢、善巧，離諸欲、離不善法，有尋有伺，離生喜樂，具足初禪而住。他修習、培育、多作此相，善確立。 "他心想：'我應該因尋伺寂靜，內心清凈，心一境性，無尋無伺，定生喜樂，具足第二禪而住。'他不執著第二禪，因尋伺寂靜......具足第二禪而住。他修習、培育、多作此相，善確立。 "他心想：'我應該離喜，住于舍，具念正知，以身受樂，如諸聖者所說 - 舍念樂住，具足第三禪而住。'他不執著第三禪，離喜......具足第三禪而住。他修習、培育、多作此相，善確立。 "他心想：'我應該斷樂斷苦，先前已滅憂喜，不苦不樂，舍念清凈，具足第四禪而住。'他不執著第四禪，斷樂......具足第四禪而住。他修習、培育、多作此相，善確立。

『『Tassa evaṃ hoti – 『yaṃnūnāhaṃ sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ananto ākāsoti ākāsānañcāyatanaṃ upasampajja vihareyya』nti. So ākāsānañcāyatanaṃ anabhihiṃsamāno sabbaso rūpasaññānaṃ samatikkamā …pe… ākāsānañcāyatanaṃ upasampajja viharati. So taṃ nimittaṃ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṃ adhiṭṭhāti.

『『Tassa evaṃ hoti – 『yaṃnūnāhaṃ sabbaso ākāsānañcāyatanaṃ samatikkamma anantaṃ viññāṇanti viññāṇañcāyatanaṃ upasampajja vihareyya』nti. So viññāṇañcāyatanaṃ anabhihiṃsamāno sabbaso ākāsānañcāyatanaṃ samatikkamma 『anantaṃ viññāṇa』nti viññāṇañcāyatanaṃ upasampajja viharati. So taṃ nimittaṃ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṃ adhiṭṭhāti.

『『Tassa evaṃ hoti – 『yaṃnūnāhaṃ sabbaso viññāṇañcāyatanaṃ samatikkamma natthi kiñcīti ākiñcaññāyatanaṃ upasampajja vihareyya』nti. So ākiñcaññāyatanaṃ anabhihiṃsamāno sabbaso viññāṇañcāyatanaṃ samatikkamma 『natthi kiñcī』ti ākiñcaññāyatanaṃ upasampajja viharati. So taṃ nimittaṃ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṃ adhiṭṭhāti.

『『Tassa evaṃ hoti – 『yaṃnūnāhaṃ sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja vihareyya』nti. So nevasaññānāsaññāyatanaṃ anabhihiṃsamāno sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. So taṃ nimittaṃ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṃ adhiṭṭhāti.

『『Tassa evaṃ hoti – 『yaṃnūnāhaṃ sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja vihareyya』nti. So saññāvedayitanirodhaṃ anabhihiṃsamāno sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati.

『『Yato kho, bhikkhave, bhikkhu taṃ tadeva samāpattiṃ samāpajjatipi vuṭṭhātipi, tassa mudu cittaṃ hoti kammaññaṃ. Mudunā kammaññena cittena appamāṇo samādhi hoti subhāvito. So appamāṇena samādhinā subhāvitena yassa yassa 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…pe… yāva brahmalokāpi kāyena vasaṃ vatteyya』nti, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.

『『So sace ākaṅkhati – dibbāya sotadhātuyā…pe… 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… 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. Catutthaṃ.

Jhānasuttaṃ

"他心想：'我應該超越一切色想，滅有對想，不作意種種想，思維"虛空無邊"，具足空無邊處而住。'他不執著空無邊處，超越一切色想......具足空無邊處而住。他修習、培育、多作此相，善確立。 "他心想：'我應該超越一切空無邊處，思維"識無邊"，具足識無邊處而住。'他不執著識無邊處，超越一切空無邊處，思維'識無邊'，具足識無邊處而住。他修習、培育、多作此相，善確立。 "他心想：'我應該超越一切識無邊處，思維"無所有"，具足無所有處而住。'他不執著無所有處，超越一切識無邊處，思維'無所有'，具足無所有處而住。他修習、培育、多作此相，善確立。 "他心想：'我應該超越一切無所有處，具足非想非非想處而住。'他不執著非想非非想處，超越一切無所有處，具足非想非非想處而住。他修習、培育、多作此相，善確立。 "他心想：'我應該超越一切非想非非想處，具足想受滅而住。'他不執著想受滅，超越一切非想非非想處，具足想受滅而住。 "諸比丘，當比丘能入住出此等至時，他的心變得柔軟適業。以柔軟適業之心，無量定得到善修。以善修的無量定，對於應以神通證知的法，他轉向其心以神通證知，在具足因緣時能成為親證者。 "若他希望：'愿我體驗種種神通：一身成多身，多身成一身......乃至以身自在到達梵界'，在具足因緣時能成為親證者。 "若他希望：以天耳界......在具足因緣時能成為親證者。 "若他希望：'愿我以心了知其他眾生、其他人的心，了知有貪心為有貪心，了知離貪心為離貪心，了知有嗔心為有嗔心，了知離嗔心為離嗔心，了知有癡心為有癡心，了知離癡心......了知集中心......了知散亂心......了知廣大心......了知不廣大心......了知有上心......了知無上心......了知定心......了知不定心......了知解脫心......了知未解脫心為未解脫心'，在具足因緣時能成為親證者。 "若他希望：'愿我憶念種種宿命：即一生、二生......如是憶念種種宿命及其詳細狀況'，在具足因緣時能成為親證者。 "若他希望：'以清凈超人的天眼......了知眾生隨業流轉'，在具足因緣時能成為親證者。 "若他希望：'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'，在具足因緣時能成為親證者。"第四經。 5. 禪經

『『Paṭhamampāhaṃ , bhikkhave, jhānaṃ nissāya āsavānaṃ khayaṃ vadāmi ; dutiyampāhaṃ, bhikkhave, jhānaṃ nissāya āsavānaṃ khayaṃ vadāmi; tatiyampāhaṃ, bhikkhave, jhānaṃ nissāya āsavānaṃ khayaṃ vadāmi; catutthampāhaṃ, bhikkhave, jhānaṃ nissāya āsavānaṃ khayaṃ vadāmi; ākāsānañcāyatanampāhaṃ, bhikkhave, nissāya āsavānaṃ khayaṃ vadāmi; viññāṇañcāyatanampāhaṃ, bhikkhave, nissāya āsavānaṃ khayaṃ vadāmi; ākiñcaññāyatanampāhaṃ, bhikkhave, nissāya āsavānaṃ khayaṃ vadāmi; nevasaññānāsaññāyatanampāhaṃ, bhikkhave, nissāya āsavānaṃ khayaṃ vadāmi; saññāvedayitanirodhampāhaṃ, bhikkhave, nissāya āsavānaṃ khayaṃ vadāmi.

『『『Paṭhamampāhaṃ, bhikkhave, jhānaṃ nissāya āsavānaṃ khayaṃ vadāmī』ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Idha, bhikkhave, bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati. So yadeva tattha hoti rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. So tehi dhammehi cittaṃ paṭivāpeti [patiṭṭhāpeti (syā.), paṭipādeti (ka.) ma. ni. 2.133 passitabbaṃ]. So tehi dhammehi cittaṃ paṭivāpetvā [patiṭṭhāpetvā (syā.), paṭipādetvā (ka.)] amatāya dhātuyā cittaṃ upasaṃharati – 『etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbāna』nti. So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti. No ce āsavānaṃ khayaṃ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.

『『Seyyathāpi, bhikkhave, issāso vā issāsantevāsī vā tiṇapurisarūpake vā mattikāpuñje vā yoggaṃ karitvā, so aparena samayena dūrepātī ca hoti akkhaṇavedhī ca mahato ca kāyassa padāletā [padālitā (ka.) a. ni. 3.134;

"諸比丘，我說依靠初禪可滅盡諸漏；諸比丘，我說依靠第二禪可滅盡諸漏；諸比丘，我說依靠第三禪可滅盡諸漏；諸比丘，我說依靠第四禪可滅盡諸漏；諸比丘，我說依靠空無邊處可滅盡諸漏；諸比丘，我說依靠識無邊處可滅盡諸漏；諸比丘，我說依靠無所有處可滅盡諸漏；諸比丘，我說依靠非想非非想處可滅盡諸漏；諸比丘，我說依靠想受滅可滅盡諸漏。 "'我說依靠初禪可滅盡諸漏'，這是所說。為何這樣說？諸比丘，此處比丘離諸欲......具足初禪而住。其中凡是色、受、想、行、識，他觀察這些法為無常、苦、病、瘡、箭、惡、疾、他、壞、空、無我。他使心從這些法轉離。使心從這些法轉離后，他引導心趣向不死界：'此是寂靜，此是殊勝，即一切行的止息，一切依的舍離，愛盡、離欲、滅、涅槃。'他住於此而達到諸漏盡。若未達到諸漏盡，以其法貪、法喜，滅盡五下分結，成為化生者，在那裡般涅槃，不再從彼世界返回。 "諸比丘，譬如射手或射手的弟子，在草人或土堆上練習，後來成為能遠射、能善中靶、能射穿大物的人。

4.181]; evamevaṃ kho , bhikkhave, bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati. So yadeva tattha hoti rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. So tehi dhammehi cittaṃ paṭivāpeti . So tehi dhammehi cittaṃ paṭivāpetvā amatāya dhātuyā cittaṃ upasaṃharati – 『etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbāna』nti. So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti. No ce āsavānaṃ khayaṃ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. 『Paṭhamampāhaṃ , bhikkhave, jhānaṃ nissāya āsavānaṃ khayaṃ vadāmī』ti, iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

『『Dutiyampāhaṃ, bhikkhave, jhānaṃ nissāya…pe… tatiyampāhaṃ, bhikkhave, jhānaṃ nissāya… 『catutthampāhaṃ, bhikkhave, jhānaṃ nissāya āsavānaṃ khayaṃ vadāmī』ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Idha, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. So yadeva tattha hoti rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. So tehi dhammehi cittaṃ paṭivāpeti. So tehi dhammehi cittaṃ paṭivāpetvā amatāya dhātuyā cittaṃ upasaṃharati – 『etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbāna』nti. So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti. No ce āsavānaṃ khayaṃ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.

『『Seyyathāpi , bhikkhave, issāso vā issāsantevāsī vā tiṇapurisarūpake vā mattikāpuñje vā yoggaṃ karitvā, so aparena samayena dūrepātī ca hoti akkhaṇavedhī ca mahato ca kāyassa padāletā ; evamevaṃ kho, bhikkhave, bhikkhu sukhassa ca pahānā, dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. So yadeva tattha hoti rūpagataṃ vedanāgataṃ…pe… anāvattidhammo tasmā lokā. 『Catutthampāhaṃ , bhikkhave, jhānaṃ nissāya āsavānaṃ khayaṃ vadāmī』ti, iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

『『『Ākāsānañcāyatanampāhaṃ, bhikkhave, jhānaṃ nissāya āsavānaṃ khayaṃ vadāmī』ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Idha, bhikkhave, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā 『ananto ākāso』ti ākāsānañcāyatanaṃ upasampajja viharati. So yadeva tattha hoti vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. So tehi dhammehi cittaṃ paṭivāpeti. So tehi dhammehi cittaṃ paṭivāpetvā amatāya dhātuyā cittaṃ upasaṃharati – 『etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbāna』nti. So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti. No ce āsavānaṃ khayaṃ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.

"同樣地，諸比丘，比丘離諸欲......具足初禪而住。其中凡是色、受、想、行、識，他觀察這些法為無常、苦、病、瘡、箭、惡、疾、他、壞、空、無我。他使心從這些法轉離。使心從這些法轉離后，他引導心趣向不死界：'此是寂靜，此是殊勝，即一切行的止息，一切依的舍離，愛盡、離欲、滅、涅槃。'他住於此而達到諸漏盡。若未達到諸漏盡，以其法貪、法喜，滅盡五下分結，成為化生者，在那裡般涅槃，不再從彼世界返回。'我說依靠初禪可滅盡諸漏'，這是所說，這就是為何這樣說。 "諸比丘，我說依靠第二禪......第三禪......"我說依靠第四禪可滅盡諸漏"，這是所說。為何這樣說？諸比丘，此處比丘斷樂斷苦，先前已滅憂喜，不苦不樂，具足第四禪的舍念清凈而住。其中凡是色、受、想、行、識，他觀察這些法為無常、苦、病、瘡、箭、惡、疾、他、壞、空、無我。他使心從這些法轉離。使心從這些法轉離后，他引導心趣向不死界：'此是寂靜，此是殊勝，即一切行的止息，一切依的舍離，愛盡、離欲、滅、涅槃。'他住於此而達到諸漏盡。若未達到諸漏盡，以其法貪、法喜，滅盡五下分結，成為化生者，在那裡般涅槃，不再從彼世界返回。 "諸比丘，譬如射手或射手的弟子在草人或土堆上練習，後來成為能遠射、能善中靶、能射穿大物的人；同樣地，諸比丘，比丘斷樂斷苦，先前已滅憂喜，不苦不樂，具足第四禪的舍念清凈而住。其中凡是色、受......不再從彼世界返回。'我說依靠第四禪可滅盡諸漏'，這是所說，這就是為何這樣說。 "'我說依靠空無邊處可滅盡諸漏'，這是所說。為何這樣說？諸比丘，此處比丘超越一切色想，滅有對想，不作意種種想，思維'虛空無邊'，具足空無邊處而住。其中凡是受、想、行、識，他觀察這些法為無常、苦、病、瘡、箭、惡、疾、他、壞、空、無我。他使心從這些法轉離。使心從這些法轉離后，他引導心趣向不死界：'此是寂靜，此是殊勝，即一切行的止息，一切依的舍離，愛盡、離欲、滅、涅槃。'他住於此而達到諸漏盡。若未達到諸漏盡，以其法貪、法喜，滅盡五下分結，成為化生者，在那裡般涅槃，不再從彼世界返回。

『『Seyyathāpi, bhikkhave, issāso vā issāsantevāsī vā tiṇapurisarūpake vā mattikāpuñje vā yoggaṃ karitvā, so aparena samayena dūrepātī ca hoti akkhaṇavedhī ca mahato ca kāyassa padāletā; evamevaṃ kho, bhikkhave, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā 『ananto ākāso』ti ākāsānañcāyatanaṃ upasampajja viharati. So yadeva tattha hoti vedanāgataṃ saññāgataṃ…pe… anāvattidhammo tasmā lokā. 『Ākāsānañcāyatanampāhaṃ, bhikkhave, nissāya āsavānaṃ khayaṃ vadāmī』ti, iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

『『『Viññāṇañcāyatanampāhaṃ , bhikkhave, nissāya…pe… ākiñcaññāyatanampāhaṃ, bhikkhave, nissāya āsavānaṃ khayaṃ vadāmī』ti, iti kho panetaṃ vuttaṃ . Kiñcetaṃ paṭicca vuttaṃ? Idha , bhikkhave, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma 『natthi kiñcī』ti ākiñcaññāyatanaṃ upasampajja viharati. So yadeva tattha hoti vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. So tehi dhammehi cittaṃ paṭivāpeti. So tehi dhammehi cittaṃ paṭivāpetvā amatāya dhātuyā cittaṃ upasaṃharati – 『etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbāna』nti. So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti. No ce āsavānaṃ khayaṃ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.

『『Seyyathāpi, bhikkhave, issāso vā issāsantevāsī vā tiṇapurisarūpake vā mattikāpuñje vā yoggaṃ karitvā, so aparena samayena dūrepātī ca hoti akkhaṇavedhī ca mahato ca kāyassa padāletā; evamevaṃ kho, bhikkhave, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma 『natthi kiñcī』ti ākiñcaññāyatanaṃ upasampajja viharati. So yadeva tattha hoti vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. So tehi dhammehi cittaṃ paṭivāpeti. So tehi dhammehi cittaṃ paṭivāpetvā amatāya dhātuyā cittaṃ upasaṃharati – 『etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbāna』nti. So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti. No ce āsavānaṃ khayaṃ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. 『Ākiñcaññāyatanampāhaṃ, nissāya āsavānaṃ khayaṃ vadāmī』ti, iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

『『Iti kho, bhikkhave, yāvatā saññāsamāpatti tāvatā aññāpaṭivedho. Yāni ca kho imāni, bhikkhave, nissāya dve āyatanāni – nevasaññānāsaññāyatanasamāpatti ca saññāvedayitanirodho ca, jhāyīhete , bhikkhave, samāpattikusalehi samāpattivuṭṭhānakusalehi samāpajjitvā vuṭṭhahitvā sammā akkhātabbānīti vadāmī』』ti. Pañcamaṃ.

Ānandasuttaṃ

"諸比丘，譬如射手或射手的弟子在草人或土堆上練習，後來成為能遠射、能善中靶、能射穿大物的人；同樣地，諸比丘，比丘超越一切色想，滅有對想，不作意種種想，思維'虛空無邊'，具足空無邊處而住。其中凡是受、想......不再從彼世界返回。'我說依靠空無邊處可滅盡諸漏'，這是所說，這就是為何這樣說。 "'我說依靠識無邊處......我說依靠無所有處可滅盡諸漏'，這是所說。為何這樣說？諸比丘，此處比丘超越一切識無邊處，思維'無所有'，具足無所有處而住。其中凡是受、想、行、識，他觀察這些法為無常、苦、病、瘡、箭、惡、疾、他、壞、空、無我。他使心從這些法轉離。使心從這些法轉離后，他引導心趣向不死界：'此是寂靜，此是殊勝，即一切行的止息，一切依的舍離，愛盡、離欲、滅、涅槃。'他住於此而達到諸漏盡。若未達到諸漏盡，以其法貪、法喜，滅盡五下分結，成為化生者，在那裡般涅槃，不再從彼世界返回。 "諸比丘，譬如射手或射手的弟子在草人或土堆上練習，後來成為能遠射、能善中靶、能射穿大物的人；同樣地，諸比丘，比丘超越一切識無邊處，思維'無所有'，具足無所有處而住。其中凡是受、想、行、識，他觀察這些法為無常、苦、病、瘡、箭、惡、疾、他、壞、空、無我。他使心從這些法轉離。使心從這些法轉離后，他引導心趣向不死界：'此是寂靜，此是殊勝，即一切行的止息，一切依的舍離，愛盡、離欲、滅、涅槃。'他住於此而達到諸漏盡。若未達到諸漏盡，以其法貪、法喜，滅盡五下分結，成為化生者，在那裡般涅槃，不再從彼世界返回。'我說依靠無所有處可滅盡諸漏'，這是所說，這就是為何這樣說。 "如是，諸比丘，直至有想等至之處，即有智見的通達。諸比丘，對於這兩種處——非想非非想處等至和想受滅——我說這些應由禪修者、善巧于等至、善巧于出定者，入已出已正確宣說。"第五經。 6. 阿難經

Ekaṃ samayaṃ āyasmā ānando kosambiyaṃ viharati ghositārāme. Tatra kho āyasmā ānando bhikkhū āmantesi – 『『āvuso bhikkhave』』ti. 『『Āvuso』』ti kho te bhikkhū āyasmato ānandassa paccassosuṃ. Āyasmā ānando etadavoca –

『『Acchariyaṃ, āvuso, abbhutaṃ, āvuso! Yāvañcidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena sambādhe okāsādhigamo anubuddho sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya. Tadeva nāma cakkhuṃ bhavissati te rūpā tañcāyatanaṃ no paṭisaṃvedissati [paṭisaṃvedayati (ka.)]. Tadeva nāma sotaṃ bhavissati te saddā tañcāyatanaṃ no paṭisaṃvedissati. Tadeva nāma ghānaṃ bhavissati te gandhā tañcāyatanaṃ no paṭisaṃvedissati. Sāva nāma jivhā bhavissati te rasā tañcāyatanaṃ no paṭisaṃvedissati. Sova nāma kāyo bhavissati te phoṭṭhabbā tañcāyatanaṃ no paṭisaṃvedissatī』』ti.

Evaṃ vutte āyasmā udāyī āyasmantaṃ ānandaṃ etadavoca – 『『saññīmeva nu kho, āvuso ānanda, tadāyatanaṃ no paṭisaṃvedeti udāhu asaññī』』ti? 『『Saññīmeva kho, āvuso, tadāyatanaṃ no paṭisaṃvedeti, no asaññī』』ti.

『『Kiṃsaññī panāvuso, tadāyatanaṃ no paṭisaṃvedetī』』ti? 『『Idhāvuso, bhikkhu, sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā 『ananto ākāso』ti ākāsānañcāyatanaṃ upasampajja viharati. Evaṃsaññīpi kho, āvuso, tadāyatanaṃ no paṭisaṃvedeti.

『『Puna caparaṃ, āvuso, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma 『anantaṃ viññāṇa』nti viññāṇañcāyatanaṃ upasampajja viharati. Evaṃsaññīpi kho, āvuso, tadāyatanaṃ no paṭisaṃvedeti.

『『Puna caparaṃ, āvuso, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma 『natthi kiñcī』ti ākiñcaññāyatanaṃ upasampajja viharati. Evaṃsaññīpi kho , āvuso, tadāyatanaṃ no paṭisaṃvedetī』』ti.

『『Ekamidāhaṃ, āvuso, samayaṃ sākete viharāmi añjanavane migadāye. Atha kho, āvuso, jaṭilavāsikā [jaṭilagāhiyā (sī. pī.), jaḍilabhāgikā (syā.)] bhikkhunī yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho, āvuso, jaṭilavāsikā bhikkhunī maṃ etadavoca – 『yāyaṃ, bhante ānanda, samādhi na cābhinato na cāpanato na ca sasaṅkhāraniggayhavāritagato [sasaṅkhāraniggayhavāritavato (sī. syā. kaṃ. pī.), sasaṅkhāraniggayhavārivāvaṭo (ka.) a. ni. 3.102; 5.27; dī. ni. 3.355], vimuttattā ṭhito, ṭhitattā santusito, santusitattā no paritassati. Ayaṃ, bhante ānanda, samādhi kiṃphalo vutto bhagavatā』』』ti?

『『Evaṃ vutte, sohaṃ, āvuso, jaṭilavāsikaṃ bhikkhuniṃ etadavocaṃ – 『yāyaṃ, bhagini, samādhi na cābhinato na cāpanato na ca sasaṅkhāraniggayhavāritagato, vimuttattā ṭhito, ṭhitattā santusito, santusitattā no paritassati. Ayaṃ, bhagini, samādhi aññāphalo vutto bhagavatā』ti. Evaṃsaññīpi kho, āvuso, tadāyatanaṃ no paṭisaṃvedetī』』ti. Chaṭṭhaṃ.

Lokāyatikasuttaṃ
一時，尊者阿難住在拘睒彌（現今印度北方邦阿拉哈巴德市附近）的瞿師多園。在那裡，尊者阿難對諸比丘說："賢友諸比丘。""賢友"，那些比丘應答尊者阿難。尊者阿難說： "賢友，希有！賢友，未曾有！彼世尊、知者、見者、阿羅漢、正等正覺者，在狹隘中發現了空間，為眾生的清凈、超越憂悲、滅除苦惱、得達真理、證悟涅槃。那同樣的眼將存在，那些色將存在，而那處將不被體驗。那同樣的耳將存在，那些聲將存在，而那處將不被體驗。那同樣的鼻將存在，那些香將存在，而那處將不被體驗。那同樣的舌將存在，那些味將存在，而那處將不被體驗。那同樣的身將存在，那些觸將存在，而那處將不被體驗。" 如是說已，尊者優陀夷對尊者阿難說："賢友阿難，是有想而那處不被體驗，還是無想？""賢友，是有想而那處不被體驗，不是無想。" "賢友，以何想而那處不被體驗？""賢友，此處比丘超越一切色想，滅有對想，不作意種種想，思維'虛空無邊'，具足空無邊處而住。賢友，以如是想而那處不被體驗。 "複次，賢友，比丘超越一切空無邊處，思維'識無邊'，具足識無邊處而住。賢友，以如是想而那處不被體驗。 "複次，賢友，比丘超越一切識無邊處，思維'無所有'，具足無所有處而住。賢友，以如是想而那處不被體驗。 "賢友，一時我住在娑計多（現今印度北方邦昌達西市附近）的安阇那林鹿野苑。那時，賢友，結髮住者比丘尼來到我處，來已禮敬我，站在一旁。站在一旁的結髮住者比丘尼對我說：'阿難尊者，這種既不傾向前，又不傾向后，也不是以行作壓制遮止而得的定，因解脫而住立，因住立而知足，因知足而不恐懼。阿難尊者，世尊說這種定有何果？' "如是說已，賢友，我對結髮住者比丘尼說：'姊妹，這種既不傾向前，又不傾向后，也不是以行作壓制遮止而得的定，因解脫而住立，因住立而知足，因知足而不恐懼。姊妹，世尊說這種定以智為果。'賢友，以如是想而那處不被體驗。"第六經。
順世派經
Atha kho dve lokāyatikā brāhmaṇā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavatā saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te brāhmaṇā bhagavantaṃ etadavocuṃ –

『『Pūraṇo, bho gotama, kassapo sabbaññū sabbadassāvī aparisesaṃ ñāṇadassanaṃ paṭijānāti – 『carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhita』nti. So evamāha – 『ahaṃ anantena ñāṇena anantaṃ lokaṃ jānaṃ passaṃ viharāmī』ti. Ayampi [ayampi hi (syā. ka.)], bho gotama, nigaṇṭho nāṭaputto sabbaññū sabbadassāvī aparisesaṃ ñāṇadassanaṃ paṭijānāti – 『carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhita』nti. So [sopi (?)] evamāha – 『ahaṃ anantena ñāṇena anantaṃ lokaṃ jānaṃ passaṃ viharāmī』ti. Imesaṃ, bho gotama, ubhinnaṃ ñāṇavādānaṃ ubhinnaṃ aññamaññaṃ vipaccanīkavādānaṃ ko saccaṃ āha ko musā』』ti?

『『Alaṃ, brāhmaṇā! Tiṭṭhatetaṃ – 『imesaṃ ubhinnaṃ ñāṇavādānaṃ ubhinnaṃ aññamaññaṃ vipaccanīkavādānaṃ ko saccaṃ āha ko musā』ti. Dhammaṃ vo, brāhmaṇā, desessāmi, taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī』』ti. 『『Evaṃ, bho』』ti kho te brāhmaṇā bhagavato paccassosuṃ. Bhagavā etadavoca –

『『Seyyathāpi, brāhmaṇā, cattāro purisā catuddisā ṭhitā paramena javena ca samannāgatā paramena ca padavītihārena. Te evarūpena javena samannāgatā assu, seyyathāpi nāma daḷhadhammā [daḷhadhammo (sabbattha) a. ni. 4.45; ma. ni. 1.116 ca, taṃsaṃvaṇṇanāṭīkāyo ca moggallānabyākaraṇañca oloketabbā] dhanuggaho sikkhito katahattho katūpāsano lahukena asanena appakasirena tiriyaṃ tālacchāyaṃ [tālacchātiṃ (sī. syā. pī.), tālacchādiṃ (ka.) a. ni. 4.45; ma. ni.

那時，兩位順世派婆羅門來到世尊處，來已與世尊互相問候。寒暄歡愉的談話后，坐在一旁。坐在一旁的那些婆羅門對世尊說： "喬達摩尊者，富蘭那·迦葉自稱是一切知者、一切見者，宣稱具有無餘的智見：'無論我行走、站立、睡眠、清醒，智見常時現前。'他這樣說：'我以無邊智知見無邊世界而住。'喬達摩尊者，這位尼乾子也自稱是一切知者、一切見者，宣稱具有無餘的智見：'無論我行走、站立、睡眠、清醒，智見常時現前。'他也這樣說：'我以無邊智知見無邊世界而住。'喬達摩尊者，這兩位智論者互相對立的說法中，誰說真實，誰說虛妄？" "婆羅門們，且止！放下'這兩位智論者互相對立的說法中，誰說真實，誰說虛妄'。婆羅門們，我為你們說法，你們聽，善加作意，我將說。""如是，尊者"，那些婆羅門應答世尊。世尊說： "婆羅門們，譬如四個人站在四方，具有最高的速度和步伐。他們具有如此的速度，如同熟練、練習純熟、善射的弓箭手，以輕箭無困難地射穿橫置的棕櫚樹影。

1.161 passitabbaṃ] atipāteyya; evarūpena ca padavītihārena, seyyathāpi nāma puratthimā samuddā pacchimo samuddo atha puratthimāya disāya ṭhito puriso evaṃ vadeyya – 『ahaṃ gamanena lokassa antaṃ pāpuṇissāmī』ti. So aññatreva asitapītakhāyitasāyitā aññatra uccārapassāvakammā aññatra niddākilamathapaṭivinodanā vassasatāyuko vassasatajīvī vassasataṃ gantvā appatvāva lokassa antaṃ antarā kālaṃ kareyya. Atha pacchimāya disāya…pe… atha uttarāya disāya… atha dakkhiṇāya disāya ṭhito puriso evaṃ vadeyya – 『ahaṃ gamanena lokassa antaṃ pāpuṇissāmī』ti. So aññatreva asitapītakhāyitasāyitā aññatra uccārapassāvakammā aññatra niddākilamathapaṭivinodanā vassasatāyuko vassasatajīvī vassasataṃ gantvā appatvāva lokassa antaṃ antarā kālaṃ kareyya. Taṃ kissa hetu? Nāhaṃ, brāhmaṇā, evarūpāya sandhāvanikāya lokassa antaṃ ñāteyyaṃ daṭṭheyyaṃ patteyyanti vadāmi. Na cāhaṃ, brāhmaṇā, appatvāva lokassa antaṃ dukkhassa antakiriyaṃ vadāmi.

『『Pañcime, brāhmaṇā, kāmaguṇā ariyassa vinaye lokoti vuccati. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā; sotaviññeyyā saddā…pe… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā; ime kho, brāhmaṇā, pañca kāmaguṇā ariyassa vinaye lokoti vuccati.

『『Idha, brāhmaṇā, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, brāhmaṇā, 『bhikkhu lokassa antamāgamma, lokassa ante viharati』. Tamaññe evamāhaṃsu – 『ayampi lokapariyāpanno, ayampi anissaṭo lokamhā』ti. Ahampi hi [ahampi (sī. pī.)], brāhmaṇā, evaṃ vadāmi – 『ayampi lokapariyāpanno, ayampi anissaṭo lokamhā』』』ti.

『『Puna caparaṃ, brāhmaṇā, bhikkhu vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, brāhmaṇā, 『bhikkhu lokassa antamāgamma lokassa ante viharati』. Tamaññe evamāhaṃsu – 『ayampi lokapariyāpanno, ayampi anissaṭo lokamhā』ti. Ahampi hi, brāhmaṇā, evaṃ vadāmi – 『ayampi lokapariyāpanno, ayampi anissaṭo lokamhā』』』ti.

『『Puna caparaṃ, brāhmaṇā, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā 『ananto ākāso』ti ākāsānañcāyatanaṃ upasampajja viharati. Ayaṃ vuccati, brāhmaṇā, 『bhikkhu lokassa antamāgamma lokassa ante viharati』. Tamaññe evamāhaṃsu – 『ayampi lokapariyāpanno, ayampi anissaṭo lokamhā』ti . Ahampi hi, brāhmaṇā, evaṃ vadāmi – 『ayampi lokapariyāpanno, ayampi anissaṭo lokamhā』』』ti.

『『Puna caparaṃ, brāhmaṇā, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma 『anantaṃ viññāṇa』nti viññāṇañcāyatanaṃ upasampajja viharati…pe… sabbaso viññāṇañcāyatanaṃ samatikkamma 『natthi kiñcī』ti ākiñcaññāyatanaṃ upasampajja viharati…pe… sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. Ayaṃ vuccati, brāhmaṇā , 『bhikkhu lokassa antamāgamma lokassa ante viharati』. Tamaññe evamāhaṃsu – 『ayampi lokapariyāpanno, ayampi anissaṭo lokamhā』ti. Ahampi hi, brāhmaṇā, evaṃ vadāmi – 『ayampi lokapariyāpanno, ayampi anissaṭo lokamhā』』』ti.

『『Puna caparaṃ, brāhmaṇā, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti. Ayaṃ vuccati, brāhmaṇā, 『bhikkhu lokassa antamāgamma lokassa ante viharati tiṇṇo loke visattika』』』nti. Sattamaṃ.

Devāsurasaṅgāmasuttaṃ

"具有如此的步伐，如同從東海到西海。那時，站在東方的人這樣說：'我將以行走到達世界的邊際。'他除了飲食、大小便、睡眠消除疲勞外，活一百歲的人活一百年，行走一百年，未到達世界的邊際就會中途死亡。那時，站在西方的......站在北方的......站在南方的人這樣說：'我將以行走到達世界的邊際。'他除了飲食、大小便、睡眠消除疲勞外，活一百歲的人活一百年，行走一百年，未到達世界的邊際就會中途死亡。為什麼這樣？婆羅門們，我說不能以這樣的奔走知見或到達世界的邊際。婆羅門們，我說不到達世界的邊際就不能作苦的終結。 "婆羅門們，這五種欲功德在聖者律中稱為世界。哪五種？眼所識可意、可愛、可悅、可樂、與欲相應、能起貪的色；耳所識的聲......鼻所識的香......舌所識的味......身所識可意、可愛、可悅、可樂、與欲相應、能起貪的觸。婆羅門們，這五種欲功德在聖者律中稱為世界。 "在此，婆羅門們，比丘離諸欲、離諸不善法，有尋有伺，具足由離生喜樂的初禪而住。婆羅門們，這稱為'比丘到達世界的邊際，住於世界的邊際'。其他人這樣說：'這也是屬於世界的，這也未脫離世界。'婆羅門們，我也這樣說：'這也是屬於世界的，這也未脫離世界。' "複次，婆羅門們，比丘尋伺寂靜......具足第二禪......第三禪......第四禪而住。婆羅門們，這稱為'比丘到達世界的邊際，住於世界的邊際'。其他人這樣說：'這也是屬於世界的，這也未脫離世界。'婆羅門們，我也這樣說：'這也是屬於世界的，這也未脫離世界。' "複次，婆羅門們，比丘超越一切色想，滅有對想，不作意種種想，思維'虛空無邊'，具足空無邊處而住。婆羅門們，這稱為'比丘到達世界的邊際，住於世界的邊際'。其他人這樣說：'這也是屬於世界的，這也未脫離世界。'婆羅門們，我也這樣說：'這也是屬於世界的，這也未脫離世界。' "複次，婆羅門們，比丘超越一切空無邊處，思維'識無邊'，具足識無邊處而住......超越一切識無邊處，思維'無所有'，具足無所有處而住......超越一切無所有處，具足非想非非想處而住。婆羅門們，這稱為'比丘到達世界的邊際，住於世界的邊際'。其他人這樣說：'這也是屬於世界的，這也未脫離世界。'婆羅門們，我也這樣說：'這也是屬於世界的，這也未脫離世界。' "複次，婆羅門們，比丘超越一切非想非非想處，具足想受滅而住，以慧見諸漏已盡。婆羅門們，這稱為'比丘到達世界的邊際，住於世界的邊際，超越世間執著。'"第七經。 8. 天阿修羅戰爭經

『『Bhūtapubbaṃ, bhikkhave, devāsurasaṅgāmo samupabyūḷho [samupabbūḷho (sī. pī.)] ahosi. Tasmiṃ kho pana, bhikkhave, saṅgāme asurā jiniṃsu, devā parājayiṃsu [parājiyiṃsu (sī. syā. ka.)]. Parājitā ca, bhikkhave, devā [devā bhītā (pī.)] apayiṃsuyeva [apayaṃsveva (sī.)] uttarenābhimukhā, abhiyiṃsu [abhiyaṃsu (sī.)] asurā. Atha kho, bhikkhave, devānaṃ etadahosi – 『abhiyanteva kho asurā. Yaṃnūna mayaṃ dutiyampi asurehi saṅgāmeyyāmā』ti. Dutiyampi kho, bhikkhave, devā asurehi saṅgāmesuṃ. Dutiyampi kho, bhikkhave, asurāva jiniṃsu, devā parājayiṃsu. Parājitā ca, bhikkhave, devā apayiṃsuyeva uttarenābhimukhā, abhiyiṃsu asurā』』.

Atha kho, bhikkhave, devānaṃ etadahosi – 『abhiyanteva kho asurā. Yaṃnūna mayaṃ tatiyampi asurehi saṅgāmeyyāmā』ti. Tatiyampi kho, bhikkhave, devā asurehi saṅgāmesuṃ. Tatiyampi kho , bhikkhave, asurāva jiniṃsu, devā parājayiṃsu. Parājitā ca, bhikkhave, devā bhītā devapuraṃyeva pavisiṃsu. Devapuragatānañca pana [puna (ka.)], bhikkhave, devānaṃ etadahosi – 『bhīruttānagatena kho dāni mayaṃ etarahi attanā viharāma akaraṇīyā asurehī』ti. Asurānampi, bhikkhave, etadahosi – 『bhīruttānagatena kho dāni devā etarahi attanā viharanti akaraṇīyā amhehī』ti.

『『Bhūtapubbaṃ , bhikkhave, devāsurasaṅgāmo samupabyūḷho ahosi. Tasmiṃ kho pana, bhikkhave, saṅgāme devā jiniṃsu, asurā parājayiṃsu. Parājitā ca, bhikkhave, asurā apayiṃsuyeva dakkhiṇenābhimukhā, abhiyiṃsu devā. Atha kho, bhikkhave, asurānaṃ etadahosi – 『abhiyanteva kho devā. Yaṃnūna mayaṃ dutiyampi devehi saṅgāmeyyāmā』ti. Dutiyampi kho, bhikkhave, asurā devehi saṅgāmesuṃ. Dutiyampi kho, bhikkhave, devā jiniṃsu, asurā parājayiṃsu. Parājitā ca, bhikkhave, asurā apayiṃsuyeva dakkhiṇenābhimukhā, abhiyiṃsu devā』』.

Atha kho, bhikkhave, asurānaṃ etadahosi – 『abhiyanteva kho devā. Yaṃnūna mayaṃ tatiyampi devehi saṅgāmeyyāmā』ti. Tatiyampi kho, bhikkhave, asurā devehi saṅgāmesuṃ. Tatiyampi kho, bhikkhave, devā jiniṃsu, asurā parājayiṃsu. Parājitā ca, bhikkhave, asurā bhītā asurapuraṃyeva pavisiṃsu. Asurapuragatānañca pana, bhikkhave, asurānaṃ etadahosi – 『bhīruttānagatena kho dāni mayaṃ etarahi attanā viharāma akaraṇīyā devehī』ti. Devānampi, bhikkhave, etadahosi – 『bhīruttānagatena kho dāni asurā etarahi attanā viharanti akaraṇīyā amhehī』ti.

『『Evamevaṃ kho, bhikkhave, yasmiṃ samaye bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati, tasmiṃ, bhikkhave, samaye bhikkhussa evaṃ hoti – 『bhīruttānagatena kho dānāhaṃ etarahi attanā viharāmi akaraṇīyo mārassā』ti . Mārassāpi, bhikkhave, pāpimato evaṃ hoti – 『bhīruttānagatena kho dāni bhikkhu etarahi attanā viharati akaraṇīyo mayha』』』nti.

『『Yasmiṃ, bhikkhave, samaye bhikkhu vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja viharati, tasmiṃ, bhikkhave, samaye bhikkhussa evaṃ hoti – 『bhīruttānagatena kho dānāhaṃ etarahi attanā viharāmi akaraṇīyo mārassā』ti. Mārassāpi, bhikkhave, pāpimato evaṃ hoti – 『bhīruttānagatena kho dāni bhikkhu etarahi attanā viharati, akaraṇīyo mayha』』』nti.

『『Yasmiṃ, bhikkhave, samaye bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā 『ananto ākāso』ti ākāsānañcāyatanaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave, 『bhikkhu antamakāsi māraṃ, apadaṃ vadhitvā māracakkhuṃ adassanaṃ gato pāpimato tiṇṇo loke visattika』』』nti.

"諸比丘，從前，天與阿修羅的戰爭爆發了。在那場戰爭中，諸比丘，阿修羅勝利，諸天失敗。失敗的諸天向北方退卻，阿修羅追擊。那時，諸比丘，諸天想：'阿修羅還在追擊。讓我們再次與阿修羅作戰吧。'諸比丘，諸天第二次與阿修羅作戰。諸比丘，阿修羅又勝利，諸天失敗。失敗的諸天向北方退卻，阿修羅追擊。 "那時，諸比丘，諸天想：'阿修羅還在追擊。讓我們第三次與阿修羅作戰吧。'諸比丘，諸天第三次與阿修羅作戰。諸比丘，阿修羅又勝利，諸天失敗。失敗的諸天恐懼地退入天城。諸比丘，退入天城的諸天想：'我們如今以恐懼為庇護而住，不能與阿修羅作對。'諸比丘，阿修羅也想：'諸天如今以恐懼為庇護而住，不能與我們作對。' "諸比丘，從前，天與阿修羅的戰爭爆發了。在那場戰爭中，諸比丘，諸天勝利，阿修羅失敗。失敗的阿修羅向南方退卻，諸天追擊。那時，諸比丘，阿修羅想：'諸天還在追擊。讓我們再次與諸天作戰吧。'諸比丘，阿修羅第二次與諸天作戰。諸比丘，諸天又勝利，阿修羅失敗。失敗的阿修羅向南方退卻，諸天追擊。 "那時，諸比丘，阿修羅想：'諸天還在追擊。讓我們第三次與諸天作戰吧。'諸比丘，阿修羅第三次與諸天作戰。諸比丘，諸天又勝利，阿修羅失敗。失敗的阿修羅恐懼地退入阿修羅城。諸比丘，退入阿修羅城的阿修羅想：'我們如今以恐懼為庇護而住，不能與諸天作對。'諸比丘，諸天也想：'阿修羅如今以恐懼為庇護而住，不能與我們作對。' "同樣地，諸比丘，當比丘離諸欲、離諸不善法，有尋有伺，具足由離生喜樂的初禪而住時，諸比丘，那時比丘這樣想：'我如今以恐懼為庇護而住，魔羅不能對我作什麼。'諸比丘，惡魔魔羅也這樣想：'這比丘如今以恐懼為庇護而住，我不能對他作什麼。' "諸比丘，當比丘尋伺寂靜......具足第二禪......第三禪......第四禪而住時，諸比丘，那時比丘這樣想：'我如今以恐懼為庇護而住，魔羅不能對我作什麼。'諸比丘，惡魔魔羅也這樣想：'這比丘如今以恐懼為庇護而住，我不能對他作什麼。' "諸比丘，當比丘超越一切色想，滅有對想，不作意種種想，思維'虛空無邊'，具足空無邊處而住時。諸比丘，這稱為'比丘使魔羅走投無路，破壞魔眼，不被惡者所見，超越世間執著。'"

『『Yasmiṃ, bhikkhave, samaye bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma 『anantaṃ viññāṇa』nti viññāṇañcāyatanaṃ upasampajja viharati… sabbaso viññāṇañcāyatanaṃ samatikkamma 『natthi kiñcī』ti ākiñcaññāyatanaṃ upasampajja viharati… sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati… sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti. Ayaṃ vuccati, bhikkhave, 『bhikkhu antamakāsi māraṃ, apadaṃ vadhitvā māracakkhuṃ adassanaṃ gato pāpimato tiṇṇo loke visattika』』』nti. Aṭṭhamaṃ.

Nāgasuttaṃ

"諸比丘，當比丘超越一切空無邊處，思維'識無邊'，具足識無邊處而住......超越一切識無邊處，思維'無所有'，具足無所有處而住......超越一切無所有處，具足非想非非想處而住......超越一切非想非非想處，具足想受滅而住，以慧見諸漏已盡時。諸比丘，這稱為'比丘使魔羅走投無路，破壞魔眼，不被惡者所見，超越世間執著。'"第八經。 9. 龍經

『『Yasmiṃ , bhikkhave, samaye āraññikassa nāgassa gocarapasutassa hatthīpi hatthiniyopi hatthikalabhāpi hatthicchāpāpi purato purato gantvā tiṇaggāni chindanti, tena, bhikkhave, āraññiko nāgo aṭṭīyati harāyati jigucchati. Yasmiṃ, bhikkhave, samaye āraññikassa nāgassa gocarapasutassa hatthīpi hatthiniyopi hatthikalabhāpi hatthicchāpāpi obhaggobhaggaṃ sākhābhaṅgaṃ khādanti, tena, bhikkhave, āraññiko nāgo aṭṭīyati harāyati jigucchati. Yasmiṃ , bhikkhave, samaye āraññikassa nāgassa ogāhaṃ otiṇṇassa hatthīpi hatthiniyopi hatthikalabhāpi hatthicchāpāpi purato purato gantvā soṇḍāya udakaṃ āloḷenti, tena, bhikkhave, āraññiko nāgo aṭṭīyati harāyati jigucchati. Yasmiṃ, bhikkhave, samaye āraññikassa nāgassa ogāhā uttiṇṇassa hatthiniyo kāyaṃ upanighaṃsantiyo gacchanti, tena, bhikkhave, āraññiko nāgo aṭṭīyati harāyati jigucchati.

『『Tasmiṃ, bhikkhave, samaye āraññikassa nāgassa evaṃ hoti – 『ahaṃ kho etarahi ākiṇṇo viharāmi hatthīhi hatthinīhi hatthikalabhehi hatthicchāpehi . Chinnaggāni ceva tiṇāni khādāmi, obhaggobhaggañca me sākhābhaṅgaṃ khādanti [khāditaṃ (syā. ka.) mahāva. 467 passitabbaṃ], āvilāni ca pānīyāni pivāmi, ogāhā ca [ogāhāpi ca (syā. ka.) mahāva. 467 passitabbaṃ] me uttiṇṇassa hatthiniyo kāyaṃ upanighaṃsantiyo gacchanti. Yaṃnūnāhaṃ eko gaṇasmā vūpakaṭṭho vihareyya』nti. So aparena samayena eko gaṇasmā vūpakaṭṭho viharati, acchinnaggāni ceva tiṇāni khādati, obhaggobhaggañcassa sākhābhaṅgaṃ na khādanti [na obhaggobhaggañca sākhābhaṅga khādati (syā. ka.)], anāvilāni ca pānīyāni pivati, ogāhā cassa uttiṇṇassa na hatthiniyo kāyaṃ upanighaṃsantiyo gacchanti.

『『Tasmiṃ, bhikkhave, samaye āraññikassa nāgassa evaṃ hoti – 『ahaṃ kho pubbe ākiṇṇo vihāsiṃ hatthīhi hatthinīhi hatthikalabhehi hatthicchāpehi, chinnaggāni ceva tiṇāni khādiṃ, obhaggobhaggañca me sākhābhaṅgaṃ khādiṃsu, āvilāni ca pānīyāni apāyiṃ, ogāhā [ettha pisaddo sabbatthapi natthi] ca me uttiṇṇassa hatthiniyo kāyaṃ upanighaṃsantiyo agamaṃsu. Sohaṃ etarahi eko gaṇasmā vūpakaṭṭho viharāmi, acchinnaggāni ceva tiṇāni khādāmi, obhaggobhaggañca me sākhābhaṅgaṃ na khādanti, anāvilāni ca pānīyāni pivāmi, ogāhā ca me uttiṇṇassa na hatthiniyo kāyaṃ upanighaṃsantiyo gacchantī』ti. So soṇḍāya sākhābhaṅgaṃ bhañjitvā sākhābhaṅgena kāyaṃ parimajjitvā attamano soṇḍaṃ saṃharati [kaṇḍuṃ saṃhanti (sī. pī.) kaṇḍuṃ saṃhanati (syā.), ettha kaṇḍuvanadukkhaṃ vinetīti attho],.

『『Evamevaṃ kho, bhikkhave, yasmiṃ samaye bhikkhu ākiṇṇo viharati bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi, tasmiṃ, bhikkhave, samaye bhikkhussa evaṃ hoti – 『ahaṃ kho etarahi ākiṇṇo viharāmi bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi. Yaṃnūnāhaṃ eko gaṇasmā vūpakaṭṭho vihareyya』nti. So vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ . So araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.

"諸比丘，當野生象覓食時，公象、母象、幼象、小像在前面行走，割斷草尖，因此，諸比丘，野生象感到厭煩、慚愧、嫌惡。當野生象覓食時，公象、母象、幼象、小象啃食折斷的樹枝，因此，諸比丘，野生象感到厭煩、慚愧、嫌惡。當野生象下水時，公象、母象、幼象、小像在前面行走，用鼻攪動水，因此，諸比丘，野生象感到厭煩、慚愧、嫌惡。當野生象從水中上來時，母象們以身體摩擦著走過，因此，諸比丘，野生象感到厭煩、慚愧、嫌惡。 "那時，諸比丘，野生像這樣想：'我如今與公象、母象、幼象、小象混雜而住。我吃被割斷尖的草，它們吃我折斷的樹枝，我喝渾濁的水，當我從水中上來時，母象們以身體摩擦著走過。讓我獨自離群而住吧。'它後來獨自離群而住，吃未被割斷尖的草，它折斷的樹枝不被吃，喝清凈的水，從水中上來時，母象們不以身體摩擦著走過。 "那時，諸比丘，野生像這樣想：'我從前與公象、母象、幼象、小象混雜而住，我吃被割斷尖的草，它們吃我折斷的樹枝，我喝渾濁的水，從水中上來時，母象們以身體摩擦著走過。如今我獨自離群而住，吃未被割斷尖的草，它們不吃我折斷的樹枝，我喝清凈的水，從水中上來時，母象們不以身體摩擦著走過。'它用鼻折斷樹枝，用樹枝擦拭身體，心滿意足地收起鼻子。 "同樣地，諸比丘，當比丘與比丘、比丘尼、優婆塞、優婆夷、國王、大臣、外道、外道弟子混雜而住時，諸比丘，那時比丘這樣想：'我如今與比丘、比丘尼、優婆塞、優婆夷、國王、大臣、外道、外道弟子混雜而住。讓我獨自離群而住吧。'他親近遠離的住處——林野、樹下、山嶽、山谷、山洞、墳場、森林、露地、草堆。他到了林野，或到了樹下，或到了空閑處，結跏趺坐，保持身體正直，安立念于面前。

『『So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti; byāpādapadosaṃ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodheti; thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṃ parisodheti; uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti; vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti. So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. So attamano soṇḍaṃ saṃharati [kaṇḍuṃ saṃhanti (sī. pī.), kaṇḍuṃ saṃhanati (syā.), ettha kaṇḍuvanasadisaṃ jhānapaṭipakkhaṃ kilesadukkhaṃ vinetīti attho]. Vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja viharati. So attamano soṇḍaṃ saṃharati.

『『Sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā 『ananto ākāso』ti ākāsānañcāyatanaṃ upasampajja viharati. So attamano soṇḍaṃ saṃharati. Sabbaso ākāsānañcāyatanaṃ samatikkamma 『anantaṃ viññāṇa』nti viññāṇañcāyatanaṃ upasampajja viharati… sabbaso viññāṇañcāyatanaṃ samatikkamma 『natthi kiñcī』ti ākiñcaññāyatanaṃ upasampajja viharati… sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati… sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti. So attamano soṇḍaṃ saṃharatī』』ti. Navamaṃ.

Tapussasuttaṃ

"他斷除對世間的貪慾，以離貪的心而住，凈化心中的貪慾；斷除瞋恚與惱害，以無瞋的心而住，對一切生命以利益慈悲，凈化心中的瞋恚與惱害；斷除昏沉睡眠，以離昏沉睡眠而住，具光明想，正念正知，凈化心中的昏沉睡眠；斷除掉舉與悔恨，以不掉舉而住，內心寂靜，凈化心中的掉舉與悔恨；斷除疑惑，超越疑惑而住，于善法無疑，凈化心中的疑惑。他斷除這五蓋，凈除心的污垢，使慧力羸弱，離諸欲、離諸不善法，有尋有伺，具足由離生喜樂的初禪而住。他心滿意足地收起鼻子。由於尋伺寂靜......具足第二禪......第三禪......第四禪而住。他心滿意足地收起鼻子。 "超越一切色想，滅有對想，不作意種種想，思維'虛空無邊'，具足空無邊處而住。他心滿意足地收起鼻子。超越一切空無邊處，思維'識無邊'，具足識無邊處而住......超越一切識無邊處，思維'無所有'，具足無所有處而住......超越一切無所有處，具足非想非非想處而住......超越一切非想非非想處，具足想受滅而住，以慧見諸漏已盡。他心滿意足地收起鼻子。"第九經。 10. 多梵經

Ekaṃ samayaṃ bhagavā mallesu viharati uruvelakappaṃ nāma mallānaṃ nigamo. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya uruvelakappaṃ piṇḍāya pāvisi. Uruvelakappe piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto āyasmantaṃ ānandaṃ āmantesi – 『『idheva tāva tvaṃ, ānanda, hohi, yāvāhaṃ mahāvanaṃ ajjhogāhāmi divāvihārāyā』』ti. 『『Evaṃ, bhante』』ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā mahāvanaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi.

Atha kho tapusso gahapati yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho tapusso gahapati āyasmantaṃ ānandaṃ etadavoca –

『『Mayaṃ, bhante ānanda, gihī kāmabhogino kāmārāmā kāmaratā kāmasammuditā. Tesaṃ no, bhante, amhākaṃ gihīnaṃ kāmabhogīnaṃ kāmārāmānaṃ kāmaratānaṃ kāmasammuditānaṃ papāto viya khāyati, yadidaṃ nekkhammaṃ. Sutaṃ metaṃ, bhante, 『imasmiṃ dhammavinaye daharānaṃ daharānaṃ bhikkhūnaṃ nekkhamme cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati etaṃ santanti passato』 [passataṃ (?)]. Tayidaṃ, bhante, imasmiṃ dhammavinaye bhikkhūnaṃ bahunā janena visabhāgo, yadidaṃ nekkhamma』』nti.

『『Atthi kho etaṃ, gahapati, kathāpābhataṃ bhagavantaṃ dassanāya. Āyāma, gahapati, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā bhagavato etamatthaṃ ārocessāma. Yathā no bhagavā byākarissati tathā naṃ dhāressāmā』』ti.

『『Evaṃ, bhante』』ti kho tapusso gahapati āyasmato ānandassa paccassosi. Atha kho āyasmā ānando tapussena gahapatinā saddhiṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca –

『『Ayaṃ , bhante, tapusso gahapati evamāha – 『mayaṃ, bhante ānanda, gihī kāmabhogino kāmārāmā kāmaratā kāmasammuditā, tesaṃ no bhante, amhākaṃ gihīnaṃ kāmabhogīnaṃ kāmārāmānaṃ kāmaratānaṃ kāmasammuditānaṃ papāto viya khāyati, yadidaṃ nekkhammaṃ』. Sutaṃ metaṃ, bhante, 『imasmiṃ dhammavinaye daharānaṃ daharānaṃ bhikkhūnaṃ nekkhamme cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati etaṃ santanti passato. Tayidaṃ, bhante, imasmiṃ dhammavinaye bhikkhūnaṃ bahunā janena visabhāgo yadidaṃ nekkhamma』』』nti.

『『Evametaṃ, ānanda, evametaṃ, ānanda! Mayhampi kho, ānanda, pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi – 『sādhu nekkhammaṃ , sādhu paviveko』ti. Tassa mayhaṃ, ānanda, nekkhamme cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato. Tassa mayhaṃ, ānanda, etadahosi – 『ko nu kho hetu ko paccayo, yena me nekkhamme cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato』? Tassa mayhaṃ, ānanda, etadahosi – 『kāmesu kho me ādīnavo adiṭṭho, so ca me abahulīkato, nekkhamme ca ānisaṃso anadhigato, so ca me anāsevito . Tasmā me nekkhamme cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato』. Tassa mayhaṃ, ānanda, etadahosi – 『sace kho ahaṃ kāmesu ādīnavaṃ disvā taṃ bahulaṃ kareyyaṃ [bahulīkareyyaṃ (sī. syā. pī.)], nekkhamme ānisaṃsaṃ adhigamma tamāseveyyaṃ, ṭhānaṃ kho panetaṃ vijjati yaṃ me nekkhamme cittaṃ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṃ santanti passato』. So kho ahaṃ, ānanda, aparena samayena kāmesu ādīnavaṃ disvā taṃ bahulamakāsiṃ, nekkhamme ānisaṃsaṃ adhigamma tamāseviṃ. Tassa mayhaṃ, ānanda, nekkhamme cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati etaṃ santanti passato. So kho ahaṃ, ānanda, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāmi. Tassa mayhaṃ, ānanda, iminā vihārena viharato kāmasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho . Seyyathāpi, ānanda, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya; evamevassa me kāmasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.

一時，世尊住在末羅族中，在末羅族名為烏魯韋拉迦帕的市鎮。那時，世尊在上午時分，著衣持缽，入烏魯韋拉迦帕托缽。在烏魯韋拉迦帕托缽后，飯食訖，告具壽阿難說："阿難，你且在此處，待我入大林中午休。""是的，尊者"，具壽阿難應答世尊。那時，世尊入大林后，在某棵樹下坐下午休。那時，居士多梵來到具壽阿難處，來已禮敬具壽阿難，坐在一旁。坐在一旁的居士多梵對具壽阿難說： "阿難尊者，我們是在家人，享受欲樂，喜愛慾樂，樂於欲樂，歡喜欲樂。對我們這些在家人，享受欲樂，喜愛慾樂，樂於欲樂，歡喜欲樂的人來說，出離就像懸崖一樣。尊者，我聽說'在這法律中，年輕的比丘們，因見此為寂靜，他們的心傾向、信樂、安住、解脫于出離。'尊者，在這法律中，這對比丘們與大眾是不同的，即是出離。" "居士，這確實是值得去見世尊談論的話題。來吧，居士，我們去世尊處，去已將此事告知世尊。世尊如何解答，我們就如何受持。" "是的，尊者"，居士多梵應答具壽阿難。那時，具壽阿難與居士多梵一起去世尊處，去已禮敬世尊，坐在一旁。坐在一旁的具壽阿難對世尊說： "尊者，這位居士多梵這樣說：'阿難尊者，我們是在家人，享受欲樂，喜愛慾樂，樂於欲樂，歡喜欲樂。對我們這些在家人，享受欲樂，喜愛慾樂，樂於欲樂，歡喜欲樂的人來說，出離就像懸崖一樣。尊者，我聽說在這法律中，年輕的比丘們，因見此為寂靜，他們的心傾向、信樂、安住、解脫于出離。尊者，在這法律中，這對比丘們與大眾是不同的，即是出離。'" "阿難，如是，阿難，如是！阿難，我在證悟之前，當還是菩薩時，我也這樣想：'出離善哉，遠離善哉！'阿難，那時我的心不傾向、不信樂、不安住、不解脫于出離，雖見此為寂靜。阿難，我這樣想：'是什麼因、什麼緣，使我的心不傾向、不信樂、不安住、不解脫于出離，雖見此為寂靜？'阿難，我這樣想：'我未見欲樂的過患，也未多作思惟；未得出離的功德，也未修習。因此，我的心不傾向、不信樂、不安住、不解脫于出離，雖見此為寂靜。'阿難，我這樣想：'如果我見到欲樂的過患並多作思惟，得到出離的功德並修習，或許我的心會傾向、信樂、安住、解脫于出離，見此為寂靜。'阿難，後來我見到欲樂的過患並多作思惟，得到出離的功德並修習。阿難，那時我的心傾向、信樂、安住、解脫于出離，見此為寂靜。阿難，我離諸欲、離諸不善法，有尋有伺，具足由離生喜樂的初禪而住。阿難，當我住此住時，與欲相應的想和作意現起，這對我是一種病。阿難，就如快樂者生起痛苦只為成病；同樣地，與欲相應的想和作意現起，這對我是一種病。

『『Tassa mayhaṃ, ānanda, etadahosi – 『yaṃnūnāhaṃ vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja vihareyya』nti. Tassa mayhaṃ, ānanda, avitakke cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato. Tassa mayhaṃ, ānanda, etadahosi – 『ko nu kho hetu ko paccayo, yena me avitakke cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato』? Tassa mayhaṃ, ānanda, etadahosi – 『vitakkesu kho me ādīnavo adiṭṭho, so ca me abahulīkato, avitakke ca ānisaṃso anadhigato, so ca me anāsevito. Tasmā me avitakke cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato』. Tassa mayhaṃ, ānanda, etadahosi – 『sace kho ahaṃ vitakkesu ādīnavaṃ disvā taṃ bahulaṃ kareyyaṃ, avitakke ānisaṃsaṃ adhigamma tamāseveyyaṃ, ṭhānaṃ kho panetaṃ vijjati yaṃ me avitakke cittaṃ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṃ santanti passato』. So kho ahaṃ, ānanda, aparena samayena vitakkesu ādīnavaṃ disvā taṃ bahulamakāsiṃ, avitakke ānisaṃsaṃ adhigamma tamāseviṃ. Tassa mayhaṃ, ānanda, avitakke cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati etaṃ santanti passato. So kho ahaṃ, ānanda, vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharāmi. Tassa mayhaṃ, ānanda, iminā vihārena viharato vitakkasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. Seyyathāpi, ānanda, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya; evamevassa me vitakkasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.

『『Tassa mayhaṃ, ānanda, etadahosi – 『yaṃnūnāhaṃ pītiyā ca virāgā upekkhako ca vihareyyaṃ sato ca sampajāno sukhañca kāyena paṭisaṃvedeyyaṃ yaṃ taṃ ariyā ācikkhanti – upekkhako satimā sukhavihārīti tatiyaṃ jhānaṃ upasampajja vihareyya』nti. Tassa mayhaṃ, ānanda, nippītike cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato. Tassa mayhaṃ, ānanda, etadahosi – 『ko nu kho hetu ko paccayo , yena me nippītike cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato』? Tassa mayhaṃ, ānanda, etadahosi – 『pītiyā kho me ādīnavo adiṭṭho, so ca me abahulīkato, nippītike ca ānisaṃso anadhigato, so ca me anāsevito. Tasmā me nippītike cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato』. Tassa mayhaṃ, ānanda, etadahosi – 『sace kho ahaṃ pītiyā ādīnavaṃ disvā taṃ bahulaṃ kareyyaṃ, nippītike ānisaṃsaṃ adhigamma tamāseveyyaṃ, ṭhānaṃ kho panetaṃ vijjati yaṃ me nippītike cittaṃ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṃ santanti passato』. So kho ahaṃ, ānanda, aparena samayena pītiyā ādīnavaṃ disvā taṃ bahulamakāsiṃ, nippītike ānisaṃsaṃ adhigamma tamāseviṃ. Tassa mayhaṃ, ānanda, nippītike cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati etaṃ santanti passato. So kho ahaṃ, ānanda, pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharāmi. Tassa mayhaṃ, ānanda, iminā vihārena viharato pītisahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. Seyyathāpi, ānanda, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya; evamevassa me pītisahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.

"阿難，我這樣想：'讓我尋伺寂靜......具足第二禪而住。'阿難，那時我的心不傾向、不信樂、不安住、不解脫于無尋，雖見此為寂靜。阿難，我這樣想：'是什麼因、什麼緣，使我的心不傾向、不信樂、不安住、不解脫于無尋，雖見此為寂靜？'阿難，我這樣想：'我未見尋的過患，也未多作思惟；未得無尋的功德，也未修習。因此，我的心不傾向、不信樂、不安住、不解脫于無尋，雖見此為寂靜。'阿難，我這樣想：'如果我見到尋的過患並多作思惟，得到無尋的功德並修習，或許我的心會傾向、信樂、安住、解脫于無尋，見此為寂靜。'阿難，後來我見到尋的過患並多作思惟，得到無尋的功德並修習。阿難，那時我的心傾向、信樂、安住、解脫于無尋，見此為寂靜。阿難，我由於尋伺寂靜......具足第二禪而住。阿難，當我住此住時，與尋相應的想和作意現起，這對我是一種病。阿難，就如快樂者生起痛苦只為成病；同樣地，與尋相應的想和作意現起，這對我是一種病。 "阿難，我這樣想：'讓我離喜，住于舍，具念正知，以身受樂，如諸聖者所說——具舍、具念、樂住者，具足第三禪而住。'阿難，那時我的心不傾向、不信樂、不安住、不解脫于離喜，雖見此為寂靜。阿難，我這樣想：'是什麼因、什麼緣，使我的心不傾向、不信樂、不安住、不解脫于離喜，雖見此為寂靜？'阿難，我這樣想：'我未見喜的過患，也未多作思惟；未得離喜的功德，也未修習。因此，我的心不傾向、不信樂、不安住、不解脫于離喜，雖見此為寂靜。'阿難，我這樣想：'如果我見到喜的過患並多作思惟，得到離喜的功德並修習，或許我的心會傾向、信樂、安住、解脫于離喜，見此為寂靜。'阿難，後來我見到喜的過患並多作思惟，得到離喜的功德並修習。阿難，那時我的心傾向、信樂、安住、解脫于離喜，見此為寂靜。阿難，我離喜......具足第三禪而住。阿難，當我住此住時，與喜相應的想和作意現起，這對我是一種病。阿難，就如快樂者生起痛苦只為成病；同樣地，與喜相應的想和作意現起，這對我是一種病。

『『Tassa mayhaṃ, ānanda, etadahosi – 『yaṃnūnāhaṃ sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja vihareyya』nti. Tassa mayhaṃ, ānanda, adukkhamasukhe cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato. Tassa mayhaṃ, ānanda, etadahosi – 『ko nu kho hetu ko paccayo, yena me adukkhamasukhe cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato』? Tassa mayhaṃ, ānanda, etadahosi – 『upekkhāsukhe kho me ādīnavo adiṭṭho, so ca me abahulīkato, adukkhamasukhe ca ānisaṃso anadhigato, so ca me anāsevito. Tasmā me adukkhamasukhe cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato』. Tassa mayhaṃ, ānanda, etadahosi – 『sace kho ahaṃ upekkhāsukhe ādīnavaṃ disvā taṃ bahulaṃ kareyyaṃ, adukkhamasukhe ānisaṃsaṃ adhigamma tamāseveyyaṃ, ṭhānaṃ kho panetaṃ vijjati yaṃ me adukkhamasukhe cittaṃ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṃ santanti passato』. So kho ahaṃ, ānanda, aparena samayena upekkhāsukhe ādīnavaṃ disvā taṃ bahulamakāsiṃ adukkhamasukhe ānisaṃsaṃ adhigamma tamāseviṃ. Tassa mayhaṃ, ānanda, adukkhamasukhe cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati etaṃ santanti passato. So kho ahaṃ, ānanda, sukhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharāmi. Tassa mayhaṃ, ānanda, iminā vihārena viharato upekkhāsahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. Seyyathāpi, ānanda, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya; evamevassa me upekkhāsahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.

『『Tassa mayhaṃ, ānanda, etadahosi – 『yaṃnūnāhaṃ sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā 『『ananto ākāso』』ti ākāsānañcāyatanaṃ upasampajja vihareyya』nti. Tassa mayhaṃ, ānanda, ākāsānañcāyatane cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato. Tassa mayhaṃ, ānanda, etadahosi – 『ko nu kho hetu ko paccayo, yena me ākāsānañcāyatane cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato』? Tassa mayhaṃ, ānanda, etadahosi – 『rūpesu kho me ādīnavo adiṭṭho, so ca abahulīkato, ākāsānañcāyatane ca ānisaṃso anadhigato, so ca me anāsevito. Tasmā me ākāsānañcāyatane cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato』. Tassa mayhaṃ, ānanda, etadahosi – 『sace kho ahaṃ rūpesu ādīnavaṃ disvā taṃ bahulaṃ kareyyaṃ, ākāsānañcāyatane ānisaṃsaṃ adhigamma tamāseveyyaṃ, ṭhānaṃ kho panetaṃ vijjati yaṃ me ākāsānañcāyatane cittaṃ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṃ santanti passato』. So kho ahaṃ, ānanda, aparena samayena rūpesu ādīnavaṃ disvā taṃ bahulamakāsiṃ, ākāsānañcāyatane ānisaṃsaṃ adhigamma tamāseviṃ. Tassa mayhaṃ, ānanda, ākāsānañcāyatane cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati etaṃ santanti passato. So kho ahaṃ, ānanda, sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā 『ananto ākāso』ti ākāsānañcāyatanaṃ upasampajja viharāmi. Tassa mayhaṃ, ānanda, iminā vihārena viharato rūpasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. Seyyathāpi, ānanda, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya; evamevassa me rūpasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.

"阿難，我這樣想：'讓我斷樂，斷苦，先前已滅喜憂，不苦不樂，舍念清凈，具足第四禪而住。'阿難，那時我的心不傾向、不信樂、不安住、不解脫于不苦不樂，雖見此為寂靜。阿難，我這樣想：'是什麼因、什麼緣，使我的心不傾向、不信樂、不安住、不解脫于不苦不樂，雖見此為寂靜？'阿難，我這樣想：'我未見舍樂的過患，也未多作思惟；未得不苦不樂的功德，也未修習。因此，我的心不傾向、不信樂、不安住、不解脫于不苦不樂，雖見此為寂靜。'阿難，我這樣想：'如果我見到舍樂的過患並多作思惟，得到不苦不樂的功德並修習，或許我的心會傾向、信樂、安住、解脫于不苦不樂，見此為寂靜。'阿難，後來我見到舍樂的過患並多作思惟，得到不苦不樂的功德並修習。阿難，那時我的心傾向、信樂、安住、解脫于不苦不樂，見此為寂靜。阿難，我斷樂......具足第四禪而住。阿難，當我住此住時，與舍相應的想和作意現起，這對我是一種病。阿難，就如快樂者生起痛苦只為成病；同樣地，與舍相應的想和作意現起，這對我是一種病。 "阿難，我這樣想：'讓我超越一切色想，滅有對想，不作意種種想，思維"虛空無邊"，具足空無邊處而住。'阿難，那時我的心不傾向、不信樂、不安住、不解脫于空無邊處，雖見此為寂靜。阿難，我這樣想：'是什麼因、什麼緣，使我的心不傾向、不信樂、不安住、不解脫于空無邊處，雖見此為寂靜？'阿難，我這樣想：'我未見色的過患，也未多作思惟；未得空無邊處的功德，也未修習。因此，我的心不傾向、不信樂、不安住、不解脫于空無邊處，雖見此為寂靜。'阿難，我這樣想：'如果我見到色的過患並多作思惟，得到空無邊處的功德並修習，或許我的心會傾向、信樂、安住、解脫于空無邊處，見此為寂靜。'阿難，後來我見到色的過患並多作思惟，得到空無邊處的功德並修習。阿難，那時我的心傾向、信樂、安住、解脫于空無邊處，見此為寂靜。阿難，我超越一切色想，滅有對想，不作意種種想，思維'虛空無邊'，具足空無邊處而住。阿難，當我住此住時，與色相應的想和作意現起，這對我是一種病。阿難，就如快樂者生起痛苦只為成病；同樣地，與色相應的想和作意現起，這對我是一種病。

『『Tassa mayhaṃ, ānanda, etadahosi – 『yaṃnūnāhaṃ sabbaso ākāsānañcāyatanaṃ samatikkamma 『『anantaṃ viññāṇa』』nti viññāṇañcāyatanaṃ upasampajja vihareyya』nti. Tassa mayhaṃ, ānanda, viññāṇañcāyatane cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato. Tassa mayhaṃ, ānanda, etadahosi – 『ko nu kho hetu ko paccayo, yena me viññāṇañcāyatane cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato』? Tassa mayhaṃ, ānanda, etadahosi – 『ākāsānañcāyatane kho me ādīnavo adiṭṭho, so ca abahulīkato, viññāṇañcāyatane ca ānisaṃso anadhigato, so ca me anāsevito. Tasmā me viññāṇañcāyatane cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato』. Tassa mayhaṃ, ānanda, etadahosi – 『sace kho ahaṃ ākāsānañcāyatane ādīnavaṃ disvā taṃ bahulaṃ kareyyaṃ, viññāṇañcāyatane ānisaṃsaṃ adhigamma tamāseveyyaṃ, ṭhānaṃ kho panetaṃ vijjati yaṃ me viññāṇañcāyatane cittaṃ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṃ santanti passato』. So kho ahaṃ, ānanda, aparena samayena ākāsānañcāyatane ādīnavaṃ disvā taṃ bahulamakāsiṃ, viññāṇañcāyatane ānisaṃsaṃ adhigamma tamāseviṃ. Tassa mayhaṃ, ānanda, viññāṇañcāyatane cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati etaṃ santanti passato. So kho ahaṃ, ānanda, sabbaso ākāsānañcāyatanaṃ samatikkamma 『anantaṃ viññāṇa』nti viññāṇañcāyatanaṃ upasampajja viharāmi. Tassa mayhaṃ, ānanda, iminā vihārena viharato ākāsānañcāyatanasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. Seyyathāpi, ānanda, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya ; evamevassa me ākāsānañcāyatanasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.

『『Tassa mayhaṃ, ānanda, etadahosi – 『yaṃnūnāhaṃ sabbaso viññāṇañcāyatanaṃ samatikkamma natthi kiñcīti ākiñcaññāyatanaṃ upasampajja vihareyya』nti. Tassa mayhaṃ, ānanda, ākiñcaññāyatane cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato. Tassa mayhaṃ, ānanda, etadahosi – 『ko nu kho hetu ko paccayo, yena me ākiñcaññāyatane cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato』? Tassa mayhaṃ, ānanda, etadahosi – 『viññāṇañcāyatane kho me ādīnavo adiṭṭho, so ca me abahulīkato, ākiñcaññāyatane ca ānisaṃso anadhigato, so ca me anāsevito. Tasmā me ākiñcaññāyatane cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato』. Tassa mayhaṃ, ānanda, etadahosi – 『sace kho ahaṃ viññāṇañcāyatane ādīnavaṃ disvā taṃ bahulaṃ kareyyaṃ, ākiñcaññāyatane ānisaṃsaṃ adhigamma tamāseveyyaṃ, ṭhānaṃ kho panetaṃ vijjati yaṃ me ākiñcaññāyatane cittaṃ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṃ santanti passato』. So kho ahaṃ, ānanda, aparena samayena viññāṇañcāyatane ādīnavaṃ disvā taṃ bahulamakāsiṃ, ākiñcaññāyatane ānisaṃsaṃ adhigamma tamāseviṃ. Tassa mayhaṃ, ānanda, ākiñcaññāyatane cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati etaṃ santanti passato. So kho ahaṃ, ānanda, sabbaso viññāṇañcāyatanaṃ samatikkamma 『natthi kiñcī』ti ākiñcaññāyatanaṃ upasampajja viharāmi. Tassa mayhaṃ, ānanda, iminā vihārena viharato viññāṇañcāyatanasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. Seyyathāpi, ānanda, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya; evamevassa me viññāṇañcāyatanasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.

"阿難，我這樣想：'讓我超越一切空無邊處，思維"識無邊"，具足識無邊處而住。'阿難，那時我的心不傾向、不信樂、不安住、不解脫于識無邊處，雖見此為寂靜。阿難，我這樣想：'是什麼因、什麼緣，使我的心不傾向、不信樂、不安住、不解脫于識無邊處，雖見此為寂靜？'阿難，我這樣想：'我未見空無邊處的過患，也未多作思惟；未得識無邊處的功德，也未修習。因此，我的心不傾向、不信樂、不安住、不解脫于識無邊處，雖見此為寂靜。'阿難，我這樣想：'如果我見到空無邊處的過患並多作思惟，得到識無邊處的功德並修習，或許我的心會傾向、信樂、安住、解脫于識無邊處，見此為寂靜。'阿難，後來我見到空無邊處的過患並多作思惟，得到識無邊處的功德並修習。阿難，那時我的心傾向、信樂、安住、解脫于識無邊處，見此為寂靜。阿難，我超越一切空無邊處，思維'識無邊'，具足識無邊處而住。阿難，當我住此住時，與空無邊處相應的想和作意現起，這對我是一種病。阿難，就如快樂者生起痛苦只為成病；同樣地，與空無邊處相應的想和作意現起，這對我是一種病。 "阿難，我這樣想：'讓我超越一切識無邊處，思維"無所有"，具足無所有處而住。'阿難，那時我的心不傾向、不信樂、不安住、不解脫于無所有處，雖見此為寂靜。阿難，我這樣想：'是什麼因、什麼緣，使我的心不傾向、不信樂、不安住、不解脫于無所有處，雖見此為寂靜？'阿難，我這樣想：'我未見識無邊處的過患，也未多作思惟；未得無所有處的功德，也未修習。因此，我的心不傾向、不信樂、不安住、不解脫于無所有處，雖見此為寂靜。'阿難，我這樣想：'如果我見到識無邊處的過患並多作思惟，得到無所有處的功德並修習，或許我的心會傾向、信樂、安住、解脫于無所有處，見此為寂靜。'阿難，後來我見到識無邊處的過患並多作思惟，得到無所有處的功德並修習。阿難，那時我的心傾向、信樂、安住、解脫于無所有處，見此為寂靜。阿難，我超越一切識無邊處，思維'無所有'，具足無所有處而住。阿難，當我住此住時，與識無邊處相應的想和作意現起，這對我是一種病。阿難，就如快樂者生起痛苦只為成病；同樣地，與識無邊處相應的想和作意現起，這對我是一種病。

『『Tassa mayhaṃ, ānanda, etadahosi – 『yaṃnūnāhaṃ sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja vihareyya』nti. Tassa mayhaṃ, ānanda, nevasaññānāsaññāyatane cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato. Tassa mayhaṃ, ānanda, etadahosi – 『ko nu kho hetu ko paccayo, yena me nevasaññānāsaññāyatane cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato』? Tassa mayhaṃ, ānanda, etadahosi – 『ākiñcaññāyatane kho me ādīnavo adiṭṭho, so ca me abahulīkato, nevasaññānāsaññāyatane ca ānisaṃso anadhigato, so ca me anāsevito. Tasmā me nevasaññānāsaññāyatane cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato』. Tassa mayhaṃ, ānanda, etadahosi – 『sace kho ahaṃ ākiñcaññāyatane ādīnavaṃ disvā taṃ bahulaṃ kareyyaṃ, nevasaññānāsaññāyatane ānisaṃsaṃ adhigamma tamāseveyyaṃ, ṭhānaṃ kho panetaṃ vijjati yaṃ me nevasaññānāsaññāyatane cittaṃ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṃ santanti passato』. So kho ahaṃ, ānanda, aparena samayena ākiñcaññāyatane ādīnavaṃ disvā taṃ bahulamakāsiṃ, nevasaññānāsaññāyatane ānisaṃsaṃ adhigamma tamāseviṃ. Tassa mayhaṃ, ānanda, nevasaññānāsaññāyatane cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati etaṃ santanti passato. So kho ahaṃ, ānanda, sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharāmi. Tassa mayhaṃ, ānanda, iminā vihārena viharato ākiñcaññāyatanasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. Seyyathāpi, ānanda, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya; evamevassa me ākiñcaññāyatanasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.

『『Tassa mayhaṃ, ānanda, etadahosi – 『yaṃnūnāhaṃ nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja vihareyya』nti. Tassa mayhaṃ, ānanda, saññāvedayitanirodhe cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato. Tassa mayhaṃ, ānanda, etadahosi – 『ko nu kho hetu, ko paccayo, yena me saññāvedayitanirodhe cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato』? Tassa mayhaṃ, ānanda, etadahosi – 『nevasaññānāsaññāyatane kho me ādīnavo adiṭṭho, so ca me abahulīkato, saññāvedayitanirodhe ca ānisaṃso anadhigato, so ca me anāsevito. Tasmā me saññāvedayitanirodhe cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato』. Tassa mayhaṃ, ānanda, etadahosi – 『sace kho ahaṃ nevasaññānāsaññāyatane ādīnavaṃ disvā taṃ bahulaṃ kareyyaṃ, saññāvedayitanirodhe ānisaṃsaṃ adhigamma tamāseveyyaṃ, ṭhānaṃ kho panetaṃ vijjati yaṃ me saññāvedayitanirodhe cittaṃ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṃ santanti passato』. So kho ahaṃ, ānanda, aparena samayena nevasaññānāsaññāyatane ādīnavaṃ disvā taṃ bahulamakāsiṃ , saññāvedayitanirodhe ānisaṃsaṃ adhigamma tamāseviṃ. Tassa mayhaṃ, ānanda, saññāvedayitanirodhe cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati etaṃ santanti passato. So kho ahaṃ, ānanda, sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharāmi, paññāya ca me disvā āsavā parikkhayaṃ agamaṃsu.

『『Yāvakīvañcāhaṃ , ānanda, imā nava anupubbavihārasamāpattiyo na evaṃ anulomapaṭilomaṃ samāpajjimpi vuṭṭhahimpi, neva tāvāhaṃ, ānanda, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya 『anuttaraṃ sammāsambodhiṃ abhisambuddho』ti paccaññāsiṃ. Yato ca kho ahaṃ, ānanda, imā nava anupubbavihārasamāpattiyo evaṃ anulomapaṭilomaṃ samāpajjimpi vuṭṭhahimpi, athāhaṃ, ānanda, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya 『anuttaraṃ sammāsambodhiṃ abhisambuddho』ti paccaññāsiṃ. Ñāṇañca pana me dassanaṃ udapādi – 『akuppā me cetovimutti [vimutti (ka. sī. ka.)], ayamantimā jāti, natthi dāni punabbhavo』』』ti. Dasamaṃ.

"阿難，我這樣想：'讓我超越一切無所有處，具足非想非非想處而住。'阿難，那時我的心不傾向、不信樂、不安住、不解脫于非想非非想處，雖見此為寂靜。阿難，我這樣想：'是什麼因、什麼緣，使我的心不傾向、不信樂、不安住、不解脫于非想非非想處，雖見此為寂靜？'阿難，我這樣想：'我未見無所有處的過患，也未多作思惟；未得非想非非想處的功德，也未修習。因此，我的心不傾向、不信樂、不安住、不解脫于非想非非想處，雖見此為寂靜。'阿難，我這樣想：'如果我見到無所有處的過患並多作思惟，得到非想非非想處的功德並修習，或許我的心會傾向、信樂、安住、解脫于非想非非想處，見此為寂靜。'阿難，後來我見到無所有處的過患並多作思惟，得到非想非非想處的功德並修習。阿難，那時我的心傾向、信樂、安住、解脫于非想非非想處，見此為寂靜。阿難，我超越一切無所有處，具足非想非非想處而住。阿難，當我住此住時，與無所有處相應的想和作意現起，這對我是一種病。阿難，就如快樂者生起痛苦只為成病；同樣地，與無所有處相應的想和作意現起，這對我是一種病。 "阿難，我這樣想：'讓我超越非想非非想處，具足想受滅而住。'阿難，那時我的心不傾向、不信樂、不安住、不解脫于想受滅，雖見此為寂靜。阿難，我這樣想：'是什麼因、什麼緣，使我的心不傾向、不信樂、不安住、不解脫于想受滅，雖見此為寂靜？'阿難，我這樣想：'我未見非想非非想處的過患，也未多作思惟；未得想受滅的功德，也未修習。因此，我的心不傾向、不信樂、不安住、不解脫于想受滅，雖見此為寂靜。'阿難，我這樣想：'如果我見到非想非非想處的過患並多作思惟，得到想受滅的功德並修習，或許我的心會傾向、信樂、安住、解脫于想受滅，見此為寂靜。'阿難，後來我見到非想非非想處的過患並多作思惟，得到想受滅的功德並修習。阿難，那時我的心傾向、信樂、安住、解脫于想受滅，見此為寂靜。阿難，我超越一切非想非非想處，具足想受滅而住，以慧見諸漏已盡。 "阿難，只要我還未如是順逆地入住出離這九種次第住定，我就不承認在這天、魔、梵的世界，在這包含沙門、婆羅門、天、人的眾生界中，已證得無上正等正覺。阿難，當我如是順逆地入住出離這九種次第住定時，我才承認在這天、魔、梵的世界，在這包含沙門、婆羅門、天、人的眾生界中，已證得無上正等正覺。智見生起：'我的心解脫不動，此是最後生，不再有後有。'"第十經。

Mahāvaggo catuttho.

第四大品。

Tassuddānaṃ –

Dve vihārā ca nibbānaṃ, gāvī jhānena pañcamaṃ;

Ānando brāhmaṇā devo, nāgena tapussena cāti.

其攝頌：兩個安住與涅槃，母牛與禪為第五；阿難婆羅門天神，龍象與多梵為終