B0102041001ānisaṃsavaggo（利益品）

Namo tassa bhagavato arahato sammāsambuddhassa

Aṅguttaranikāyo

Dasakanipātapāḷi

Paṭhamapaṇṇāsakaṃ
Ānisaṃsavaggo
Kimatthiyasuttaṃ
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca –

『『Kimatthiyāni , bhante, kusalāni sīlāni kimānisaṃsānī』』ti? 『『Avippaṭisāratthāni kho, ānanda, kusalāni sīlāni avippaṭisārānisaṃsānī』』ti.

『『Avippaṭisāro pana, bhante, kimatthiyo kimānisaṃso』』ti? 『『Avippaṭisāro kho, ānanda, pāmojjattho pāmojjānisaṃso』』ti [pāmujjattho pāmujjānisaṃsoti (sī. syā. pī.) a. ni. 11.1].

『『Pāmojjaṃ pana, bhante, kimatthiyaṃ kimānisaṃsa』』nti? 『『Pāmojjaṃ kho, ānanda, pītatthaṃ pītānisaṃsa』』nti.

『『Pīti pana, bhante, kimatthiyā kimānisaṃsā』』ti? 『『Pīti kho, ānanda, passaddhatthā passaddhānisaṃsā』』ti.

『『Passaddhi pana, bhante, kimatthiyā kimānisaṃsā』』ti? 『『Passaddhi kho , ānanda, sukhatthā sukhānisaṃsā』』ti.

『『Sukhaṃ pana, bhante, kimatthiyaṃ kimānisaṃsa』』nti? 『『Sukhaṃ kho, ānanda, samādhatthaṃ samādhānisaṃsa』』nti .

『『Samādhi pana, bhante, kimatthiyo kimānisaṃso』』ti? 『『Samādhi kho, ānanda, yathābhūtañāṇadassanattho yathābhūtañāṇadassanānisaṃso』』ti.

『『Yathābhūtañāṇadassanaṃ pana, bhante, kimatthiyaṃ kimānisaṃsa』』nti? 『『Yathābhūtañāṇadassanaṃ kho, ānanda, nibbidāvirāgatthaṃ nibbidāvirāgānisaṃsa』』nti.

『『Nibbidāvirāgo pana, bhante kimatthiyo kimānisaṃso』』ti? 『『Nibbidāvirāgo kho, ānanda, vimuttiñāṇadassanattho vimuttiñāṇadassanānisaṃso [… nisaṃsoti (sī. ka.)].

『『Iti kho, ānanda, kusalāni sīlāni avippaṭisāratthāni avippaṭisārānisaṃsāni; avippaṭisāro pāmojjattho pāmojjānisaṃso; pāmojjaṃ pītatthaṃ pītānisaṃsaṃ; pīti passaddhatthā passaddhānisaṃsā; passaddhi sukhatthā sukhānisaṃsā; sukhaṃ samādhatthaṃ samādhānisaṃsaṃ; samādhi yathābhūtañāṇadassanattho yathābhūtañāṇadassanānisaṃso; yathābhūtañāṇadassanaṃ nibbidāvirāgatthaṃ nibbidāvirāgānisaṃsaṃ; nibbidāvirāgo vimuttiñāṇadassanattho vimuttiñāṇadassanānisaṃso. Iti kho, ānanda, kusalāni sīlāni anupubbena aggāya parentī』』ti [arahattāya pūrentīti (syā.)]. Paṭhamaṃ.

Cetanākaraṇīyasuttaṃ

2.[a. ni.

禮敬世尊、阿羅漢、正等正覺者增支部十集 1. 第一個五十集 1. 功德品 1. 何義經 1. 如是我聞，一時世尊住在舍衛城(今尼泊爾境內薩赫特·馬赫特地區)祇樹給孤獨園。那時，尊者阿難來到世尊所在處，來到後向世尊禮敬，然後坐在一旁。坐在一旁的尊者阿難對世尊如是說： "世尊，善戒有何義、有何功德？""阿難，善戒以無悔為義，以無悔為功德。" "世尊，無悔又有何義、有何功德？""阿難，無悔以歡悅為義，以歡悅為功德。" "世尊，歡悅又有何義、有何功德？""阿難，歡悅以喜為義，以喜為功德。" "世尊，喜又有何義、有何功德？""阿難，喜以輕安為義，以輕安為功德。" "世尊，輕安又有何義、有何功德？""阿難，輕安以樂為義，以樂為功德。" "世尊，樂又有何義、有何功德？""阿難，樂以定為義，以定為功德。" "世尊，定又有何義、有何功德？""阿難，定以如實知見為義，以如實知見為功德。" "世尊，如實知見又有何義、有何功德？""阿難，如實知見以厭離離欲為義，以厭離離欲為功德。" "世尊，厭離離欲又有何義、有何功德？""阿難，厭離離欲以解脫知見為義，以解脫知見為功德。" "阿難，如是善戒以無悔為義，以無悔為功德；無悔以歡悅為義，以歡悅為功德；歡悅以喜為義，以喜為功德；喜以輕安為義，以輕安為功德；輕安以樂為義，以樂為功德；樂以定為義，以定為功德；定以如實知見為義，以如實知見為功德；如實知見以厭離離欲為義，以厭離離欲為功德；厭離離欲以解脫知見為義，以解脫知見為功德。如是，阿難，善戒次第引向最上。"第一 2. 思作經 2.

11.2] 『『Sīlavato, bhikkhave, sīlasampannassa na cetanāya karaṇīyaṃ – 『avippaṭisāro me uppajjatū』ti. Dhammatā esā, bhikkhave, yaṃ sīlavato sīlasampannassa avippaṭisāro uppajjati. Avippaṭisārissa, bhikkhave, na cetanāya karaṇīyaṃ – 『pāmojjaṃ me uppajjatū』ti. Dhammatā esā, bhikkhave, yaṃ avippaṭisārissa pāmojjaṃ jāyati. Pamuditassa, bhikkhave, na cetanāya karaṇīyaṃ – 『pīti me uppajjatū』ti. Dhammatā esā, bhikkhave, yaṃ pamuditassa pīti uppajjati. Pītimanassa, bhikkhave, na cetanāya karaṇīyaṃ – 『kāyo me passambhatū』ti. Dhammatā esā, bhikkhave, yaṃ pītimanassa kāyo passambhati. Passaddhakāyassa, bhikkhave, na cetanāya karaṇīyaṃ – 『sukhaṃ vediyāmī』ti. Dhammatā esā, bhikkhave, yaṃ passaddhakāyo sukhaṃ vediyati. Sukhino, bhikkhave, na cetanāya karaṇīyaṃ – 『cittaṃ me samādhiyatū』ti. Dhammatā esā, bhikkhave, yaṃ sukhino cittaṃ samādhiyati. Samāhitassa, bhikkhave, na cetanāya karaṇīyaṃ – 『yathābhūtaṃ jānāmi passāmī』ti. Dhammatā esā, bhikkhave, yaṃ samāhito yathābhūtaṃ jānāti passati. Yathābhūtaṃ, bhikkhave, jānato passato na cetanāya karaṇīyaṃ – 『nibbindāmi virajjāmī』ti. Dhammatā esā, bhikkhave, yaṃ yathābhūtaṃ jānaṃ passaṃ nibbindati virajjati. Nibbinnassa [nibbindassa (sī. ka.)], bhikkhave, virattassa na cetanāya karaṇīyaṃ – 『vimuttiñāṇadassanaṃ sacchikaromī』ti. Dhammatā esā, bhikkhave, yaṃ nibbinno [nibbindo (sī. ka.)] viratto vimuttiñāṇadassanaṃ sacchikaroti.

『『Iti kho, bhikkhave, nibbidāvirāgo vimuttiñāṇadassanattho vimuttiñāṇadassanānisaṃso; yathābhūtañāṇadassanaṃ nibbidāvirāgatthaṃ nibbidāvirāgānisaṃsaṃ; samādhi yathābhūtañāṇadassanattho yathābhūtañāṇadassanānisaṃso; sukhaṃ samādhatthaṃ samādhānisaṃsaṃ; passaddhi sukhatthā sukhānisaṃsā; pīti passaddhatthā passaddhānisaṃsā; pāmojjaṃ pītatthaṃ pītānisaṃsaṃ; avippaṭisāro pāmojjattho pāmojjānisaṃso; kusalāni sīlāni avippaṭisāratthāni avippaṭisārānisaṃsāni . Iti kho, bhikkhave, dhammā dhamme abhisandenti, dhammā dhamme paripūrenti apārā pāraṃ gamanāyā』』ti. Dutiyaṃ.

Paṭhamaupanisasuttaṃ

3.[a. ni. 5.24;

"諸比丘，對於持戒者、具足戒者，不需思慮'愿無悔生起於我'。諸比丘，這是法性，即持戒者、具足戒者生起無悔。諸比丘，對於無悔者，不需思慮'愿歡悅生起於我'。諸比丘，這是法性，即無悔者生起歡悅。諸比丘，對於歡悅者，不需思慮'愿喜生起於我'。諸比丘，這是法性，即歡悅者生起喜。諸比丘，對於有喜者，不需思慮'愿我身輕安'。諸比丘，這是法性，即有喜者身得輕安。諸比丘，對於身輕安者，不需思慮'我感受樂'。諸比丘，這是法性，即身輕安者感受樂。諸比丘，對於樂者，不需思慮'愿我心得定'。諸比丘，這是法性，即樂者心得定。諸比丘，對於得定者，不需思慮'我如實知見'。諸比丘，這是法性，即得定者如實知見。諸比丘，對於如實知見者，不需思慮'我厭離離欲'。諸比丘，這是法性，即如實知見者生起厭離離欲。諸比丘，對於厭離者、離欲者，不需思慮'我證得解脫知見'。諸比丘，這是法性，即厭離者、離欲者證得解脫知見。" "如是，諸比丘，厭離離欲以解脫知見為義，以解脫知見為功德；如實知見以厭離離欲為義，以厭離離欲為功德；定以如實知見為義，以如實知見為功德；樂以定為義，以定為功德；輕安以樂為義，以樂為功德；喜以輕安為義，以輕安為功德；歡悅以喜為義，以喜為功德；無悔以歡悅為義，以歡悅為功德；善戒以無悔為義，以無悔為功德。如是，諸比丘，諸法流向諸法，諸法圓滿諸法，從此岸到達彼岸。"第二 3. 第一依經 3.

11.3] 『『Dussīlassa, bhikkhave, sīlavipannassa hatūpaniso hoti avippaṭisāro; avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṃ hoti pāmojjaṃ; pāmojje asati pāmojjavipannassa hatūpanisā hoti pīti; pītiyā asati pītivipannassa hatūpanisā hoti passaddhi; passaddhiyā asati passaddhivipannassa hatūpanisaṃ hoti sukhaṃ; sukhe asati sukhavipannassa 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… pheggupi… sāropi na pāripūriṃ gacchati. Evamevaṃ kho, bhikkhave, dussīlassa sīlavipannassa hatūpaniso hoti avippaṭisāro; avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṃ hoti…pe… vimuttiñāṇadassanaṃ.

『『Sīlavato, bhikkhave, sīlasampannassa upanisasampanno hoti avippaṭisāro; avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṃ hoti pāmojjaṃ; pāmojje sati pāmojjasampannassa upanisasampannā hoti pīti; pītiyā sati pītisampannassa upanisasampannā hoti passaddhi; passaddhiyā sati passaddhisampannassa upanisasampannaṃ hoti sukhaṃ; sukhe sati sukhasampannassa 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… pheggupi… sāropi pāripūriṃ gacchati. Evamevaṃ kho, bhikkhave, sīlavato sīlasampannassa upanisasampanno hoti avippaṭisāro; avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṃ hoti…pe… vimuttiñāṇadassana』』nti. Tatiyaṃ.

Dutiyaupanisasuttaṃ

4.[a. ni. 11.4] Tatra kho āyasmā sāriputto bhikkhū āmantesi – 『『dussīlassa, āvuso, sīlavipannassa hatūpaniso hoti avippaṭisāro; avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṃ hoti…pe… vimuttiñāṇadassanaṃ. Seyyathāpi, āvuso, rukkho sākhāpalāsavipanno. Tassa papaṭikāpi na pāripūriṃ gacchati, tacopi… pheggupi… sāropi na pāripūriṃ gacchati. Evamevaṃ kho, āvuso, dussīlassa sīlavipannassa hatūpaniso hoti avippaṭisāro; avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṃ hoti…pe… vimuttiñāṇadassanaṃ.

『『Sīlavato , āvuso, sīlasampannassa upanisasampanno hoti avippaṭisāro; avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṃ hoti…pe. … vimuttiñāṇadassanaṃ. Seyyathāpi, āvuso, rukkho sākhāpalāsasampanno. Tassa papaṭikāpi pāripūriṃ gacchati, tacopi… pheggupi… sāropi pāripūriṃ gacchati. Evamevaṃ kho, āvuso, sīlavato sīlasampannassa upanisasampanno hoti avippaṭisāro; avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṃ hoti…pe… vimuttiñāṇadassana』』nti. Catutthaṃ.

Tatiyaupanisasuttaṃ

5.[a. ni.

"諸比丘，對於破戒者、戒失壞者，無悔的根基已毀；無悔不存在時，對於無悔失壞者，歡悅的根基已毀；歡悅不存在時，對於歡悅失壞者，喜的根基已毀；喜不存在時，對於喜失壞者，輕安的根基已毀；輕安不存在時，對於輕安失壞者，樂的根基已毀；樂不存在時，對於樂失壞者，正定的根基已毀；正定不存在時，對於正定失壞者，如實知見的根基已毀；如實知見不存在時，對於如實知見失壞者，厭離離欲的根基已毀；厭離離欲不存在時，對於厭離離欲失壞者，解脫知見的根基已毀。諸比丘，譬如一棵枝葉失壞的樹，其嫩皮不能圓滿生長，外皮...心材...樹心也不能圓滿生長。如是，諸比丘，對於破戒者、戒失壞者，無悔的根基已毀；無悔不存在時，對於無悔失壞者，根基已毀...乃至...解脫知見。" "諸比丘，對於持戒者、具足戒者，無悔的根基具足；無悔存在時，對於具足無悔者，歡悅的根基具足；歡悅存在時，對於具足歡悅者，喜的根基具足；喜存在時，對於具足喜者，輕安的根基具足；輕安存在時，對於具足輕安者，樂的根基具足；樂存在時，對於具足樂者，正定的根基具足；正定存在時，對於具足正定者，如實知見的根基具足；如實知見存在時，對於具足如實知見者，厭離離欲的根基具足；厭離離欲存在時，對於具足厭離離欲者，解脫知見的根基具足。諸比丘，譬如一棵枝葉具足的樹，其嫩皮能圓滿生長，外皮...心材...樹心也能圓滿生長。如是，諸比丘，對於持戒者、具足戒者，無悔的根基具足；無悔存在時，對於具足無悔者，根基具足...乃至...解脫知見。"第三 4. 第二依經 4. 在那裡，尊者舍利弗對諸比丘說："賢友們，對於破戒者、戒失壞者，無悔的根基已毀；無悔不存在時，對於無悔失壞者，根基已毀...乃至...解脫知見。賢友們，譬如一棵枝葉失壞的樹，其嫩皮不能圓滿生長，外皮...心材...樹心也不能圓滿生長。如是，賢友們，對於破戒者、戒失壞者，無悔的根基已毀；無悔不存在時，對於無悔失壞者，根基已毀...乃至...解脫知見。" "賢友們，對於持戒者、具足戒者，無悔的根基具足；無悔存在時，對於具足無悔者，根基具足...乃至...解脫知見。賢友們，譬如一棵枝葉具足的樹，其嫩皮能圓滿生長，外皮...心材...樹心也能圓滿生長。如是，賢友們，對於持戒者、具足戒者，無悔的根基具足；無悔存在時，對於具足無悔者，根基具足...乃至...解脫知見。"第四 5. 第三依經 5.

11.5] Tatra kho āyasmā ānando bhikkhū āmantesi – 『『dussīlassa, āvuso, sīlavipannassa hatūpaniso hoti avippaṭisāro; avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṃ hoti pāmojjaṃ; pāmojje asati pāmojjavipannassa hatūpanisā hoti pīti; pītiyā asati pītivipannassa hatūpanisā hoti passaddhi; passaddhiyā asati passaddhivipannassa hatūpanisaṃ hoti sukhaṃ; sukhe asati sukhavipannassa hatūpaniso hoti sammāsamādhi; sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṃ hoti yathābhūtañāṇadassanaṃ; yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo; nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṃ hoti vimuttiñāṇadassanaṃ. Seyyathāpi, āvuso, rukkho sākhāpalāsavipanno. Tassa papaṭikāpi na pāripūriṃ gacchati, tacopi… pheggupi… sāropi na pāripūriṃ gacchati. Evamevaṃ kho, āvuso, dussīlassa sīlavipannassa hatūpaniso hoti avippaṭisāro; avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṃ hoti…pe… vimuttiñāṇadassanaṃ.

『『Sīlavato, āvuso, sīlasampannassa upanisasampanno hoti avippaṭisāro; avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṃ hoti pāmojjaṃ; pāmojje sati pāmojjasampannassa upanisasampannā hoti pīti; pītiyā sati pītisampannassa upanisasampannā hoti passaddhi; passaddhiyā sati passaddhisampannassa upanisasampannaṃ hoti sukhaṃ; sukhe sati sukhasampannassa upanisasampanno hoti sammāsamādhi ; sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṃ hoti yathābhūtañāṇadassanaṃ ; yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo; nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṃ hoti vimuttiñāṇadassanaṃ. Seyyathāpi, āvuso, rukkho sākhāpalāsasampanno . Tassa papaṭikāpi pāripūriṃ gacchati, tacopi… pheggupi… sāropi pāripūriṃ gacchati. Evamevaṃ kho, āvuso, sīlavato sīlasampannassa upanisasampanno hoti avippaṭisāro; avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṃ hoti…pe… vimuttiñāṇadassana』』nti. Pañcamaṃ.

Samādhisuttaṃ

6.[a. ni.

在那裡，尊者阿難對諸比丘說："賢友們，對於破戒者、戒失壞者，無悔的根基已毀；無悔不存在時，對於無悔失壞者，歡悅的根基已毀；歡悅不存在時，對於歡悅失壞者，喜的根基已毀；喜不存在時，對於喜失壞者，輕安的根基已毀；輕安不存在時，對於輕安失壞者，樂的根基已毀；樂不存在時，對於樂失壞者，正定的根基已毀；正定不存在時，對於正定失壞者，如實知見的根基已毀；如實知見不存在時，對於如實知見失壞者，厭離離欲的根基已毀；厭離離欲不存在時，對於厭離離欲失壞者，解脫知見的根基已毀。賢友們，譬如一棵枝葉失壞的樹，其嫩皮不能圓滿生長，外皮...心材...樹心也不能圓滿生長。如是，賢友們，對於破戒者、戒失壞者，無悔的根基已毀；無悔不存在時，對於無悔失壞者，根基已毀...乃至...解脫知見。" "賢友們，對於持戒者、具足戒者，無悔的根基具足；無悔存在時，對於具足無悔者，歡悅的根基具足；歡悅存在時，對於具足歡悅者，喜的根基具足；喜存在時，對於具足喜者，輕安的根基具足；輕安存在時，對於具足輕安者，樂的根基具足；樂存在時，對於具足樂者，正定的根基具足；正定存在時，對於具足正定者，如實知見的根基具足；如實知見存在時，對於具足如實知見者，厭離離欲的根基具足；厭離離欲存在時，對於具足厭離離欲者，解脫知見的根基具足。賢友們，譬如一棵枝葉具足的樹，其嫩皮能圓滿生長，外皮...心材...樹心也能圓滿生長。如是，賢友們，對於持戒者、具足戒者，無悔的根基具足；無悔存在時，對於具足無悔者，根基具足...乃至...解脫知見。"第五 6. 定經 6.

11.18] Atha kho āyasmā ānando yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – 『『siyā nu kho, bhante, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī [paṭhavisaññī (sī.), paṭhavīsaññī (syā.)] assa, na āpasmiṃ āposaññī assa, na tejasmiṃ tejosaññī assa, na vāyasmiṃ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa ; saññī ca pana assā』』ti? 『『Siyā, ānanda, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa, na āpasmiṃ āposaññī assa, na tejasmiṃ tejosaññī assa, na vāyasmiṃ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa; saññī ca pana assā』』ti.

『『Yathā kathaṃ pana, bhante, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa, na āpasmiṃ āposaññī assa na tejasmiṃ tejosaññī assa , na vāyasmiṃ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyattane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa; saññī ca pana assā』』ti?

『『Idhānanda, bhikkhu evaṃsaññī hoti – 『etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbāna』nti. Evaṃ kho, ānanda, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa, na āpasmiṃ āposaññī assa, na tejasmiṃ tejosaññī assa, na vāyasmiṃ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa; saññī ca pana assā』』ti. Chaṭṭhaṃ.

Sāriputtasuttaṃ

那時尊者阿難來到世尊所在處...乃至...坐在一旁的尊者阿難對世尊如是說："世尊，比丘是否能獲得如是定，即：既不于地想地想，不於水想水想，不於火想火想，不于風想風想，不于空無邊處想空無邊處想，不于識無邊處想識無邊處想，不于無所有處想無所有處想，不于非想非非想處想非想非非想處想，不於此世想此世想，不於他世想他世想；而仍有想？""阿難，比丘能獲得如是定，即：既不于地想地想，不於水想水想，不於火想火想，不于風想風想，不于空無邊處想空無邊處想，不于識無邊處想識無邊處想，不于無所有處想無所有處想，不于非想非非想處想非想非非想處想，不於此世想此世想，不於他世想他世想；而仍有想。" "世尊，比丘如何能獲得如是定，即：既不于地想地想，不於水想水想，不於火想火想，不于風想風想，不于空無邊處想空無邊處想，不于識無邊處想識無邊處想，不于無所有處想無所有處想，不于非想非非想處想非想非非想處想，不於此世想此世想，不於他世想他世想；而仍有想？" "阿難，於此比丘有如是想：'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。'阿難，如是比丘能獲得如是定，即：既不于地想地想，不於水想水想，不於火想火想，不于風想風想，不于空無邊處想空無邊處想，不于識無邊處想識無邊處想，不于無所有處想無所有處想，不于非想非非想處想非想非非想處想，不於此世想此世想，不於他世想他世想；而仍有想。"第六 7. 舍利弗經

Atha kho āyasmā ānando yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando āyasmantaṃ sāriputtaṃ etadavoca –

『『Siyā nu kho, āvuso sāriputta, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa, na āpasmiṃ āposaññī assa, na tejasmiṃ tejosaññī assa, na vāyasmiṃ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa; saññī ca pana assā』』ti?

『『Siyā , āvuso ānanda, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa…pe… na paraloke paralokasaññī assa; saññī ca pana assā』』ti.

『『Yathā kathaṃ pana, āvuso sāriputta, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa…pe… saññī ca pana assā』』ti? 『『Ekamidāhaṃ, āvuso ānanda, samayaṃ idheva sāvatthiyaṃ viharāmi andhavanasmiṃ. Tatthāhaṃ [athāhaṃ (ka.)] tathārūpaṃ samādhiṃ samāpajjiṃ [paṭilabhāmi (ka.)] yathā neva pathaviyaṃ pathavisaññī ahosiṃ, na āpasmiṃ āposaññī ahosiṃ, na tejasmiṃ tejosaññī ahosiṃ, na vāyasmiṃ vāyosaññī ahosiṃ, na ākāsānañcāyatane ākāsānañcāyatanasaññī ahosiṃ, na viññāṇañcāyatane viññāṇañcāyatanasaññī ahosiṃ, na ākiñcaññāyatane ākiñcaññāyatanasaññī ahosiṃ, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī ahosiṃ, na idhaloke idhalokasaññī ahosiṃ, na paraloke paralokasaññī ahosiṃ; saññī ca pana ahosi』』nti.

『『Kiṃsaññī panāyasmā sāriputto [kiṃ saññī panāvuso sāriputta (ka.)] tasmiṃ samaye ahosī』』ti? 『『Bhavanirodho nibbānaṃ bhavanirodho nibbāna』』nti kho me, āvuso, aññāva saññā uppajjati aññāva saññā nirujjhati. Seyyathāpi, āvuso, sakalikaggissa jhāyamānassa aññāva acci uppajjati aññāva acci nirujjhati; evamevaṃ kho, āvuso, 『bhavanirodho nibbānaṃ bhavanirodho nibbāna』nti aññāva saññā uppajjati aññāva saññā nirujjhati. 『Bhavanirodho nibbāna』nti [nibbānaṃ (sī. ka.)] saññī ca panāhaṃ, āvuso, tasmiṃ samaye ahosi』』nti. Sattamaṃ.

Jhānasuttaṃ
這時，尊者阿難走近尊者舍利弗所在之處。走近后，與尊者舍利弗相互問候。寒暄友好的談話結束后，坐在一旁。坐在一旁的尊者阿難對尊者舍利弗這樣說： "賢友舍利弗，比丘是否可能獲得這樣的禪定：在地上不生地想，在水中不生水想，在火中不生火想，在風中不生風想，在空無邊處不生空無邊處想，在識無邊處不生識無邊處想，在無所有處不生無所有處想，在非想非非想處不生非想非非想處想，在此世不生此世想，在他世不生他世想；但仍有知覺呢？" "賢友阿難，比丘確實可能獲得這樣的禪定：在地上不生地想...乃至...在他世不生他世想；但仍有知覺。" "賢友舍利弗，比丘怎樣才能獲得這樣的禪定：在地上不生地想...乃至...但仍有知覺呢？" "賢友阿難，有一次我就住在這舍衛城（今尼泊爾邊境拉梅德希鎮）的暗林中。在那裡，我證入這樣的禪定：在地上不生地想，在水中不生水想，在火中不生火想，在風中不生風想，在空無邊處不生空無邊處想，在識無邊處不生識無邊處想，在無所有處不生無所有處想，在非想非非想處不生非想非非想處想，在此世不生此世想，在他世不生他世想；但我仍有知覺。" "那時尊者舍利弗有什麼樣的知覺呢？" "賢友，'有的滅盡即涅槃，有的滅盡即涅槃'，這樣的知覺在我心中生起又滅去。就像燃燒的木柴，火焰一個接一個地生起又滅去；同樣地，賢友，'有的滅盡即涅槃，有的滅盡即涅槃'，這樣的知覺也是一個接一個地生起又滅去。賢友，那時我就有'有的滅盡即涅槃'這樣的知覺。" 第七經。
禪定經
"諸比丘，比丘應當有信仰，但不應當...

8.71] sīlavā; evaṃ so tenaṅgena aparipūro hoti. Tena taṃ aṅgaṃ paripūretabbaṃ – 『kintāhaṃ saddho ca assaṃ, sīlavā cā』ti! Yato ca kho, bhikkhave, bhikkhu saddho ca hoti sīlavā ca, evaṃ so tenaṅgena paripūro hoti.

『『Saddho ca, bhikkhave, bhikkhu hoti sīlavā ca, no ca bahussuto…pe… bahussuto ca, no ca dhammakathiko… dhammakathiko ca, no ca parisāvacaro… parisāvacaro ca, no ca visārado parisāya dhammaṃ deseti… visārado ca parisāya dhammaṃ deseti, no ca vinayadharo… vinayadharo ca, no ca āraññiko [āraññako (ka.)] pantasenāsano… āraññiko ca pantasenāsano, no ca catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī… catunnañca jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī, no ca āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Evaṃ so tenaṅgena aparipūro hoti. Tena taṃ aṅgaṃ paripūretabbaṃ – 『kintāhaṃ saddho ca assaṃ, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṃ deseyyaṃ, vinayadharo ca, āraññiko ca pantasenāsano, catunnañca jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī assaṃ akicchalābhī akasiralābhī, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya』nti.

『『Yato ca kho, bhikkhave, bhikkhu saddho ca hoti, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṃ deseti, vinayadharo ca, āraññiko ca pantasenāsano, catunnañca jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati; evaṃ so tenaṅgena paripūro hoti. Imehi kho, bhikkhave, dasahi dhammehi samannāgato bhikkhu samantapāsādiko ca hoti sabbākāraparipūro cā』』ti. Aṭṭhamaṃ.

Santavimokkhasuttaṃ
『『Saddho ca, bhikkhave, bhikkhu hoti, no ca sīlavā…pe… sīlavā ca, no ca bahussuto… bahussuto ca, no ca dhammakathiko… dhammakathiko ca, no ca parisāvacaro… parisāvacaro ca, no ca visārado parisāya dhammaṃ deseti… visārado ca parisāya dhammaṃ deseti, no ca vinayadharo… vinayadharo ca, no ca āraññiko pantasenāsano… āraññiko ca pantasenāsano, no ca ye te santā vimokkhā atikkamma rūpe āruppā te kāyena phusitvā viharati… ye te santā vimokkhā atikkamma rūpe āruppā te ca kāyena phusitvā viharati, no ca āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Evaṃ so tenaṅgena aparipūro hoti. Tena taṃ aṅgaṃ paripūretabbaṃ – 『kintāhaṃ saddho ca assaṃ, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṃ deseyyaṃ, vinayadharo ca, āraññiko ca pantasenāsano, ye te santā vimokkhā atikkamma rūpe āruppā te ca kāyena phusitvā vihareyyaṃ, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya』nti.

『『Yato ca kho, bhikkhave, bhikkhu saddho ca hoti, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṃ deseti, vinayadharo ca, āraññiko ca pantasenāsano, ye te santā vimokkhā atikkamma rūpe āruppā te ca kāyena phusitvā viharati, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati; evaṃ so tenaṅgena paripūro hoti. Imehi kho, bhikkhave, dasahi dhammehi samannāgato bhikkhu samantapāsādiko ca hoti sabbākāraparipūro cā』』ti. Navamaṃ.

Vijjāsuttaṃ

持戒；這樣他在這一方面就是不圓滿的。他應當在這方面努力圓滿——'我應當既有信仰又持戒！'諸比丘，當比丘既有信仰又持戒時，這樣他在這一方面就是圓滿的。 "諸比丘，比丘有信仰且持戒，但不多聞...乃至...多聞，但不是說法者...是說法者，但不親近大眾...親近大眾，但不能在大眾中無畏說法...能在大眾中無畏說法，但不持律...持律，但不是林野住者、邊遠住處住者...是林野住者、邊遠住處住者，但不能隨意獲得四種增上心現法樂住的禪定，不能輕易獲得，不能無困難獲得...能隨意獲得四種增上心現法樂住的禪定，能輕易獲得，能無困難獲得，但不能以自己的智慧證得、實現、成就並安住于當下現法中的無漏心解脫、慧解脫。這樣他在這一方面就是不圓滿的。他應當在這方面努力圓滿——'我應當有信仰，持戒，多聞，是說法者，親近大眾，能在大眾中無畏說法，持律，是林野住者、邊遠住處住者，能隨意獲得四種增上心現法樂住的禪定，能輕易獲得，能無困難獲得，並且能以自己的智慧證得、實現、成就並安住于當下現法中的無漏心解脫、慧解脫！'" "諸比丘，當比丘有信仰，持戒，多聞，是說法者，親近大眾，能在大眾中無畏說法，持律，是林野住者、邊遠住處住者，能隨意獲得四種增上心現法樂住的禪定，能輕易獲得，能無困難獲得，並且能以自己的智慧證得、實現、成就並安住于當下現法中的無漏心解脫、慧解脫時；這樣他在這一方面就是圓滿的。諸比丘，具足這十法的比丘既是令人喜悅的，又是各方面圓滿的。"第八經。 9. 寂靜解脫經 9. "諸比丘，比丘有信仰，但不持戒...乃至...持戒，但不多聞...多聞，但不是說法者...是說法者，但不親近大眾...親近大眾，但不能在大眾中無畏說法...能在大眾中無畏說法，但不持律...持律，但不是林野住者、邊遠住處住者...是林野住者、邊遠住處住者，但未能以身證得超越色界的無色界寂靜解脫...以身證得超越色界的無色界寂靜解脫，但不能以自己的智慧證得、實現、成就並安住于當下現法中的無漏心解脫、慧解脫。這樣他在這一方面就是不圓滿的。他應當在這方面努力圓滿——'我應當有信仰，持戒，多聞，是說法者，親近大眾，能在大眾中無畏說法，持律，是林野住者、邊遠住處住者，以身證得超越色界的無色界寂靜解脫，並且能以自己的智慧證得、實現、成就並安住于當下現法中的無漏心解脫、慧解脫！'" "諸比丘，當比丘有信仰，持戒，多聞，是說法者，親近大眾，能在大眾中無畏說法，持律，是林野住者、邊遠住處住者，以身證得超越色界的無色界寂靜解脫，並且能以自己的智慧證得、實現、成就並安住于當下現法中的無漏心解脫、慧解脫時；這樣他在這一方面就是圓滿的。諸比丘，具足這十法的比丘既是令人喜悅的，又是各方面圓滿的。"第九經。 10. 明經

『『Saddho ca, bhikkhave, bhikkhu hoti, no ca sīlavā. Evaṃ so tenaṅgena aparipūro hoti. Tena taṃ aṅgaṃ paripūretabbaṃ – 『kintāhaṃ saddho ca assaṃ sīlavā cā』ti. Yato ca kho, bhikkhave, bhikkhu saddho ca hoti, sīlavā ca, evaṃ so tenaṅgena paripūro hoti.

『『Saddho ca, bhikkhave, bhikkhu hoti sīlavā ca, no ca bahussuto bahussuto ca, no ca dhammakathiko dhammakathiko ca, no ca parisāvacaro parisāvacaro ca, no ca visārado parisāya dhammaṃ deseti visārado ca parisāya dhammaṃ deseti, no ca vinayadharo vinayadharo ca, no ca anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Anekavihitañca…pe… pubbenivāsaṃ anussarati, no ca dibbena cakkhunā visuddhena atikkantamānusakena…pe… yathākammūpage satte pajānāti dibbena ca cakkhunā visuddhena atikkantamānusakena…pe… yathākammūpage satte pajānāti, no ca āsavānaṃ khayā…pe… sacchikatvā upasampajja viharati. Evaṃ so tenaṅgena aparipūro hoti. Tena taṃ aṅgaṃ paripūretabbaṃ – 『kintāhaṃ saddho ca assaṃ, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṃ deseyyaṃ, vinayadharo ca, anekavihitañca pubbenivāsaṃ anussareyyaṃ, seyyathidaṃ, ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussareyyaṃ, dibbena ca cakkhunā visuddhena atikkantamānusakena…pe… yathākammūpage satte pajāneyyaṃ, āsavānañca khayā…pe… sacchikatvā upasampajja vihareyya』nti.

『『Yato ca kho, bhikkhave, bhikkhu saddho ca hoti, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṃ deseti, vinayadharo ca, anekavihitañca pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati, dibbena ca cakkhunā visuddhena atikkantamānusakena…pe… yathākammūpage satte pajānāti, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Evaṃ so tenaṅgena paripūro hoti. Imehi, kho, bhikkhave, dasahi dhammehi samannāgato bhikkhu samantapāsādiko ca hoti sabbākāraparipūro cā』』ti. Dasamaṃ.

Ānisaṃsavaggo paṭhamo.

"諸比丘，比丘有信仰，但不持戒。這樣他在這一方面就是不圓滿的。他應當在這方面努力圓滿——'我應當既有信仰又持戒！'諸比丘，當比丘既有信仰又持戒時，這樣他在這一方面就是圓滿的。 "諸比丘，比丘有信仰且持戒，但不多聞。多聞，但不是說法者。是說法者，但不親近大眾。親近大眾，但不能在大眾中無畏說法。能在大眾中無畏說法，但不持律。持律，但不能憶念種種宿住，即：一生、二生...乃至...如是能憶念種種宿住及其細節與特徵。能憶念種種宿住...乃至...，但不能以清凈超人的天眼...乃至...了知眾生隨業流轉。能以清凈超人的天眼...乃至...了知眾生隨業流轉，但不能因諸漏盡...乃至...證得並安住。這樣他在這一方面就是不圓滿的。他應當在這方面努力圓滿——'我應當有信仰，持戒，多聞，是說法者，親近大眾，能在大眾中無畏說法，持律，能憶念種種宿住，即：一生、二生...乃至...如是能憶念種種宿住及其細節與特徵，能以清凈超人的天眼...乃至...了知眾生隨業流轉，並且能因諸漏盡...乃至...證得並安住！'" "諸比丘，當比丘有信仰，持戒，多聞，是說法者，親近大眾，能在大眾中無畏說法，持律，能憶念種種宿住，即：一生、二生...乃至...如是能憶念種種宿住及其細節與特徵，能以清凈超人的天眼...乃至...了知眾生隨業流轉，並且能因諸漏盡而證得、實現、成就並安住于當下現法中的無漏心解脫、慧解脫時；這樣他在這一方面就是圓滿的。諸比丘，具足這十法的比丘既是令人喜悅的，又是各方面圓滿的。"第十經。功德品第一終。

Tassuddānaṃ –

Kimatthiyaṃ cetanā ca, tayo upanisāpi ca;

Samādhi sāriputto ca, jhānaṃ santena vijjayāti.

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