B0102041101nissayavaggo（依靠品）

Namo tassa bhagavato arahato sammāsambuddhassa

Aṅguttaranikāyo

Ekādasakanipātapāḷi

Nissayavaggo
Kimatthiyasuttaṃ

1.[a. ni. 10.1] 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』』? 『『Avippaṭisāro kho, ānanda, pāmojjattho pāmojjānisaṃso』』.

『『Pāmojjaṃ pana, bhante, kimatthiyaṃ kimānisaṃsaṃ』』? 『『Pāmojjaṃ kho, ānanda, pītatthaṃ pītānisaṃsaṃ』』.

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

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

『『Sukhaṃ pana, bhante, kimatthiyaṃ kimānisaṃsaṃ』』? 『『Sukhaṃ kho, ānanda, samādhatthaṃ samādhānisaṃsaṃ』』.

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

『『Yathābhūtañāṇadassanaṃ pana, bhante, kimatthiyaṃ kimānisaṃsaṃ』』? 『『Yathābhūtañāṇadassanaṃ kho, ānanda, nibbidatthaṃ nibbidānisaṃsaṃ』』.

『『Nibbidā, pana, bhante, kimatthiyā kimānisaṃsā』』? 『『Nibbidā kho, ānanda, virāgatthā virāgānisaṃsā 』』.

『『Virāgo pana, bhante, kimatthiyo kimānisaṃso』』? 『『Virāgo kho, ānanda, vimuttiñāṇadassanattho vimuttiñāṇadassanānisaṃso.

『『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 nibbidatthaṃ nibbidānisaṃsaṃ, nibbidā virāgatthā virāgānisaṃsā, virāgo vimuttiñāṇadassanattho vimuttiñāṇadassanānisaṃso. Iti kho, ānanda, kusalāni sīlāni anupubbena aggāya parentī』』ti. Paṭhamaṃ.

Cetanākaraṇīyasuttaṃ

2.[a. ni.

禮敬世尊、阿羅漢、正等正覺者增支部十一集 1. 依止品 1. 何義經 1. 如是我聞。一時，世尊住舍衛城(今尼泊爾境內)祇樹給孤獨園。當時，尊者阿難往詣世尊處，到已，禮敬世尊，坐於一旁。坐於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，無悔以喜悅為義，以喜悅為功德。" "世尊，喜悅又有何義，有何功德？""阿難，喜悅以歡喜為義，以歡喜為功德。" "世尊，歡喜又有何義，有何功德？""阿難，歡喜以輕安為義，以輕安為功德。" "世尊，輕安又有何義，有何功德？""阿難，輕安以快樂為義，以快樂為功德。" "世尊，快樂又有何義，有何功德？""阿難，快樂以定為義，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，如實知見以厭離為義，以厭離為功德。" "世尊，厭離又有何義，有何功德？""阿難，厭離以離欲為義，以離欲為功德。" "世尊，離欲又有何義，有何功德？""阿難，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；無悔以喜悅為義，以喜悅為功德；喜悅以歡喜為義，以歡喜為功德；歡喜以輕安為義，以輕安為功德；輕安以快樂為義，以快樂為功德；快樂以定為義，以定為功德；定以如實知見為義，以如實知見為功德；如實知見以厭離為義，以厭離為功德；厭離以離欲為義，以離欲為功德；離欲以解脫知見為義，以解脫知見為功德。如是，阿難，善戒次第引向至上。"第一 2. 思所作經 2.

10.2] 『『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 uppajjati.

『『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 – 『nibbindāmī』ti. Dhammatā esā, bhikkhave, yaṃ yathābhūtaṃ jānaṃ passaṃ nibbindati.

『『Nibbinnassa, bhikkhave, na cetanāya karaṇīyaṃ – 『virajjāmī』ti. Dhammatā esā, bhikkhave, yaṃ nibbinno virajjati.

『『Virattassa, bhikkhave, na cetanāya karaṇīyaṃ – 『vimuttiñāṇadassanaṃ sacchikaromī』ti. Dhammatā esā, bhikkhave, yaṃ viratto vimuttiñāṇadassanaṃ sacchikaroti.

『『Iti kho, bhikkhave, virāgo vimuttiñāṇadassanattho vimuttiñāṇadassanānisaṃso, nibbidā virāgatthā virāgānisaṃsā, yathābhūtañāṇadassanaṃ nibbidatthaṃ nibbidānisaṃsaṃ, 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.

Paṭhamaupanisāsuttaṃ

3.[a. ni. 5.24;

"諸比丘，對持戒者、具足戒者，不必思慮'愿無悔生起於我'。諸比丘，此乃法性，于持戒者、具足戒者，無悔自然生起。諸比丘，對無悔者，不必思慮'愿喜悅生起於我'。諸比丘，此乃法性，于無悔者，喜悅自然生起。諸比丘，對喜悅者，不必思慮'愿歡喜生起於我'。諸比丘，此乃法性，于喜悅者，歡喜自然生起。諸比丘，對歡喜者，不必思慮'愿我身輕安'。諸比丘，此乃法性，于歡喜者，身自然輕安。諸比丘，對身輕安者，不必思慮'我感受樂'。諸比丘，此乃法性，于身輕安者，自然感受樂。諸比丘，對樂者，不必思慮'愿我心得定'。諸比丘，此乃法性，於樂者，心自然得定。諸比丘，對得定者，不必思慮'我如實知見'。諸比丘，此乃法性，于得定者，自然如實知見。諸比丘，對如實知見者，不必思慮'我生厭離'。諸比丘，此乃法性，于如實知見者，自然生厭離。諸比丘，對厭離者，不必思慮'我離欲'。諸比丘，此乃法性，于厭離者，自然離欲。諸比丘，對離欲者，不必思慮'我證得解脫知見'。諸比丘，此乃法性，于離欲者，自然證得解脫知見。如是，諸比丘，離欲以解脫知見為義，以解脫知見為功德；厭離以離欲為義，以離欲為功德；如實知見以厭離為義，以厭離為功德；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；歡喜以輕安為義，以輕安為功德；喜悅以歡喜為義，以歡喜為功德；無悔以喜悅為義，以喜悅為功德；善戒以無悔為義，以無悔為功德。如是，諸比丘，諸法次第流注，諸法次第圓滿，以至彼岸。"第二 3. 第一依止經 3.

10.3] 『『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 hatūpanisā hoti nibbidā. Nibbidāya asati nibbidāvipannassa hatūpaniso hoti virāgo. Virāge asati virāgavipannassa 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 pāmojjaṃ…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 upanisasampannā hoti nibbidā, nibbidāya sati nibbidāsampannassa upanisasampanno hoti virāgo, virāge sati virāgasampannassa 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.

Dutiyaupanisāsuttaṃ
Tatra kho āyasmā sāriputto bhikkhū āmantesi – 『『āvuso bhikkhave』』ti [bhikkhavoti (sī. syā. pī.) evaṃ sabbattha a. ni.

"諸比丘，于破戒者、戒失壞者，無悔則失去依止。無悔不存在時，于無悔失壞者，喜悅則失去依止。喜悅不存在時，于喜悅失壞者，歡喜則失去依止。歡喜不存在時，于歡喜失壞者，輕安則失去依止。輕安不存在時，于輕安失壞者，樂則失去依止。樂不存在時，於樂失壞者，正定則失去依止。正定不存在時，于正定失壞者，如實知見則失去依止。如實知見不存在時，于如實知見失壞者，厭離則失去依止。厭離不存在時，于厭離失壞者，離欲則失去依止。離欲不存在時，于離欲失壞者，解脫知見則失去依止。諸比丘，譬如一棵樹，其枝葉失壞。其嫩皮不能圓滿生長，外皮...邊材...心材也不能圓滿生長。如是，諸比丘，于破戒者、戒失壞者，無悔則失去依止，無悔不存在時，于無悔失壞者，喜悅則失去依止...乃至...解脫知見。諸比丘，于持戒者、具足戒者，無悔具足依止。無悔存在時，于具足無悔者，喜悅具足依止。喜悅存在時，于具足喜悅者，歡喜具足依止。歡喜存在時，于具足歡喜者，輕安具足依止。輕安存在時，于具足輕安者，樂具足依止。樂存在時，于具足樂者，正定具足依止。正定存在時，于具足正定者，如實知見具足依止。如實知見存在時，于具足如實知見者，厭離具足依止。厭離存在時，于具足厭離者，離欲具足依止。離欲存在時，于具足離欲者，解脫知見具足依止。諸比丘，譬如一棵樹，其枝葉具足。其嫩皮得以圓滿生長，外皮...邊材...心材也得以圓滿生長。如是，諸比丘，于持戒者、具足戒者，無悔具足依止，無悔存在時，于具足無悔者，具足依止...乃至...解脫知見。"第三 4. 第二依止經 4. 於此，尊者舍利弗告諸比丘："諸友比丘！"

10.4]. 『『Āvuso』』ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca –

『『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 hatūpanisā hoti nibbidā , nibbidāya asati nibbidāvipannassa hatūpaniso hoti virāgo, virāge asati virāgavipannassa 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 pāmojjaṃ…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 upanisasampannā hoti nibbidā, nibbidāya sati nibbidāsampannassa upanisasampanno hoti virāgo, virāge sati virāgasampannassa 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 pāmojjaṃ…pe… vimuttiñāṇadassana』』nti. Catutthaṃ.

Tatiyaupanisāsuttaṃ

5.[a. ni.

諸比丘應諾尊者舍利弗："友!"尊者舍利弗如是說： "友，于破戒者、戒失壞者，無悔則失去依止。無悔不存在時，于無悔失壞者，喜悅則失去依止。喜悅不存在時，于喜悅失壞者，歡喜則失去依止。歡喜不存在時，于歡喜失壞者，輕安則失去依止。輕安不存在時，于輕安失壞者，樂則失去依止。樂不存在時，於樂失壞者，正定則失去依止。正定不存在時，于正定失壞者，如實知見則失去依止。如實知見不存在時，于如實知見失壞者，厭離則失去依止。厭離不存在時，于厭離失壞者，離欲則失去依止。離欲不存在時，于離欲失壞者，解脫知見則失去依止。友，譬如一棵樹，其枝葉失壞。其嫩皮不能圓滿生長，外皮...邊材...心材也不能圓滿生長。如是，友，于破戒者、戒失壞者，無悔則失去依止，無悔不存在時，于無悔失壞者，喜悅則失去依止...乃至...解脫知見。友，于持戒者、具足戒者，無悔具足依止。無悔存在時，于具足無悔者，喜悅具足依止。喜悅存在時，于具足喜悅者，歡喜具足依止。歡喜存在時，于具足歡喜者，輕安具足依止。輕安存在時，于具足輕安者，樂具足依止。樂存在時，于具足樂者，正定具足依止。正定存在時，于具足正定者，如實知見具足依止。如實知見存在時，于具足如實知見者，厭離具足依止。厭離存在時，于具足厭離者，離欲具足依止。離欲存在時，于具足離欲者，解脫知見具足依止。友，譬如一棵樹，其枝葉具足。其嫩皮得以圓滿生長，外皮...邊材...心材也得以圓滿生長。如是，友，于持戒者、具足戒者，無悔具足依止，無悔存在時，于具足無悔者，喜悅具足依止...乃至...解脫知見。"第四 5. 第三依止經 5.

10.5] Tatra kho āyasmā ānando bhikkhū āmantesi…pe… 『『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 hatūpanisā hoti nibbidā, nibbidāya asati nibbidāvipannassa hatūpaniso hoti virāgo, virāge asati virāgavipannassa 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 pāmojjaṃ…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 upanisasampannā hoti nibbidā, nibbidāya sati nibbidāsampannassa upanisasampanno hoti virāgo, virāge sati virāgasampannassa 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 pāmojjaṃ…pe… vimuttiñāṇadassana』』nti. Pañcamaṃ.

Byasanasuttaṃ
『『Yo so, bhikkhave, bhikkhu akkosako paribhāsako ariyūpavādo sabrahmacārīnaṃ, ṭhānametaṃ avakāso yaṃ so ekādasannaṃ byasanānaṃ aññataraṃ byasanaṃ nigaccheyya.

Katamesaṃ ekādasannaṃ? Anadhigataṃ nādhigacchati, adhigatā parihāyati, saddhammassa na vodāyanti, saddhammesu vā adhimāniko hoti, anabhirato vā brahmacariyaṃ carati, aññataraṃ vā saṃkiliṭṭhaṃ āpattiṃ āpajjati, sikkhaṃ vā paccakkhāya hīnāyāvattati, gāḷhaṃ vā rogātaṅkaṃ phusati, ummādaṃ vā pāpuṇāti cittakkhepaṃ vā, sammūḷho kālaṃ karoti, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati – yo so, bhikkhave, bhikkhu akkosako paribhāsako ariyūpavādo sabrahmacārīnaṃ, ṭhānametaṃ avakāso yaṃ so imesaṃ ekādasannaṃ byasanānaṃ aññataraṃ byasanaṃ nigaccheyya. [( ) etthantare pāṭho sī. syā. kaṃ. pī. potthakesu na dissati]

『『Yo so, bhikkhave, bhikkhu akkosako paribhāsako ariyūpavādo sabrahmacārīnaṃ, aṭṭhānametaṃ anavakāso yaṃ so ekādasannaṃ byasanānaṃ aññataraṃ byasanaṃ na nigaccheyya.

Katamesaṃ ekādasannaṃ? Anadhigataṃ nādhigacchati, adhigatā parihāyati, saddhammassa na vodāyanti, saddhammesu vā adhimāniko hoti, anabhirato vā brahmacariyaṃ carati, aññataraṃ vā saṃkiliṭṭhaṃ āpattiṃ āpajjati, sikkhaṃ vā paccakkhāya hīnāyāvattati, gāḷhaṃ vā rogātaṅkaṃ phusati, ummādaṃ vā pāpuṇāti cittakkhepaṃ vā, sammūḷho kālaṃ karoti, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati – yo so, bhikkhave, bhikkhu akkosako paribhāsako ariyūpavādo sabrahmacārīnaṃ, aṭṭhānametaṃ anavakāso yaṃ so imesaṃ ekādasannaṃ byasanānaṃ aññataraṃ byasanaṃ na nigaccheyyā』』ti. Chaṭṭhaṃ.

Saññāsuttaṃ

於此，尊者阿難告諸比丘...乃至..."友，于破戒者、戒失壞者，無悔則失去依止。無悔不存在時，于無悔失壞者，喜悅則失去依止。喜悅不存在時，于喜悅失壞者，歡喜則失去依止。歡喜不存在時，于歡喜失壞者，輕安則失去依止。輕安不存在時，于輕安失壞者，樂則失去依止。樂不存在時，於樂失壞者，正定則失去依止。正定不存在時，于正定失壞者，如實知見則失去依止。如實知見不存在時，于如實知見失壞者，厭離則失去依止。厭離不存在時，于厭離失壞者，離欲則失去依止。離欲不存在時，于離欲失壞者，解脫知見則失去依止。友，譬如一棵樹，其枝葉失壞。其嫩皮不能圓滿生長，外皮...邊材...心材也不能圓滿生長。如是，友，于破戒者、戒失壞者，無悔則失去依止，無悔不存在時，于無悔失壞者，喜悅則失去依止...乃至...解脫知見。友，于持戒者、具足戒者，無悔具足依止。無悔存在時，于具足無悔者，喜悅具足依止。喜悅存在時，于具足喜悅者，歡喜具足依止。歡喜存在時，于具足歡喜者，輕安具足依止。輕安存在時，于具足輕安者，樂具足依止。樂存在時，于具足樂者，正定具足依止。正定存在時，于具足正定者，如實知見具足依止。如實知見存在時，于具足如實知見者，厭離具足依止。厭離存在時，于具足厭離者，離欲具足依止。離欲存在時，于具足離欲者，解脫知見具足依止。友，譬如一棵樹，其枝葉具足。其嫩皮得以圓滿生長，外皮...邊材...心材也得以圓滿生長。如是，友，于持戒者、具足戒者，無悔具足依止，無悔存在時，于具足無悔者，喜悅具足依止...乃至...解脫知見。"第五 6. 衰損經 6. "諸比丘，若有比丘辱罵、誹謗同梵行者，誣衊聖者，他必定遭遇十一種衰損中的某一種衰損，此乃必然。何等為十一？未得不能得，已得則退失，于正法不能清凈，或於諸正法起增上慢，或不喜修習梵行，或犯某一染污罪，或舍學還俗，或遭受重病痛，或發狂心亂，或迷亂而死，或身壞命終后往生惡趣、墮處、地獄。諸比丘，若有比丘辱罵、誹謗同梵行者，誣衊聖者，他必定遭遇這十一種衰損中的某一種衰損，此乃必然。諸比丘，若有比丘辱罵、誹謗同梵行者，誣衊聖者，他不遭遇十一種衰損中的某一種衰損，此乃不可能。何等為十一？未得不能得，已得則退失，于正法不能清凈，或於諸正法起增上慢，或不喜修習梵行，或犯某一染污罪，或舍學還俗，或遭受重病痛，或發狂心亂，或迷亂而死，或身壞命終后往生惡趣、墮處、地獄。諸比丘，若有比丘辱罵、誹謗同梵行者，誣衊聖者，他不遭遇這十一種衰損中的某一種衰損，此乃不可能。"第六 7. 想

Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca –

『『Siyā nu kho, bhante, 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, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tatrāpi na saññī assa; saññī ca pana assāti?

『『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, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tatrāpi na saññī 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 ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tatrāpi na saññī assa, saññī ca pana assāti.

『『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, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tatrāpi na saññī assa, saññī ca pana assā』』ti.

Atha kho āyasmā ānando bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā 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…pe… yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tatrāpi na saññī assa, saññī pana assāti. 『『Siyā, āvuso ānanda, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa…pe… yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tatrāpi na saññī assa, saññī ca pana assā』』ti.

經當時，尊者阿難往詣世尊處，到已，禮敬世尊，坐於一旁。坐於一旁的尊者阿難對世尊如是說： "世尊，比丘是否可能獲得如是定？即不于地有地想，不於水有水想，不於火有火想，不于風有風想，不于空無邊處有空無邊處想，不于識無邊處有識無邊處想，不于無所有處有無所有處想，不于非想非非想處有非想非非想處想，不於此世有此世想，不於他世有他世想，凡所見、聞、覺、知、得、求、意所思維者，于彼亦無想，然而仍有想？" "阿難，比丘確實可能獲得如是定。即不于地有地想，不於水有水想，不於火有火想，不于風有風想，不于空無邊處有空無邊處想，不于識無邊處有識無邊處想，不于無所有處有無所有處想，不于非想非非想處有非想非非想處想，不於此世有此世想，不於他世有他世想，凡所見、聞、覺、知、得、求、意所思維者，于彼亦無想，然而仍有想。" "世尊，比丘如何能獲得如是定？即不于地有地想，不於水有水想，不於火有火想，不于風有風想，不于空無邊處有空無邊處想，不于識無邊處有識無邊處想，不于無所有處有無所有處想，不于非想非非想處有非想非非想處想，不於此世有此世想，不於他世有他世想，凡所見、聞、覺、知、得、求、意所思維者，于彼亦無想，然而仍有想？" "阿難，於此，比丘如是想：'此為寂靜，此為殊勝，即一切行的止息，一切依的舍離，愛盡、離欲、滅、涅槃。'阿難，比丘如是能獲得如是定。即不于地有地想，不於水有水想，不於火有火想，不于風有風想，不于空無邊處有空無邊處想，不于識無邊處有識無邊處想，不于無所有處有無所有處想，不于非想非非想處有非想非非想處想，不於此世有此世想，不於他世有他世想，凡所見、聞、覺、知、得、求、意所思維者，于彼亦無想，然而仍有想。" 當時，尊者阿難歡喜隨喜世尊之所說，從座起，禮敬世尊，右繞而去，往詣尊者舍利弗處。到已，與尊者舍利弗互相問候。寒暄敘舊已，坐於一旁。坐於一旁的尊者阿難對尊者舍利弗如是說： "友舍利弗，比丘是否可能獲得如是定？即不于地有地想⋯⋯乃至⋯⋯凡所見、聞、覺、知、得、求、意所思維者，于彼亦無想，然而仍有想？""友阿難，比丘確實可能獲得如是定。即不于地有地想⋯⋯乃至⋯⋯凡所見、聞、覺、知、得、求、意所思維者，于彼亦無想，然而仍有想。"

『『Yathā kathaṃ panāvuso sāriputta, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa…pe… yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tatrāpi na saññī assa , saññī ca pana assā』』ti?

『『Idha, āvuso ānanda, bhikkhu evaṃsaññī hoti – 『etaṃ santaṃ etaṃ paṇītaṃ, yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbāna』nti. Evaṃ kho, āvuso ānanda, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa…pe… yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tatrāpi na saññī assa, saññī ca pana assā』』ti.

『『Acchariyaṃ, āvuso, abbhutaṃ, āvuso! Yatra hi nāma satthu ceva sāvakassa ca atthena attho byañjanena byañjanaṃ saṃsandissati samessati na viggayhissati, yadidaṃ aggapadasmiṃ! Idānāhaṃ, āvuso, bhagavantaṃ upasaṅkamitvā etamatthaṃ apucchiṃ. Bhagavāpi me etehi akkharehi etehi padehi etehi byañjanehi etamatthaṃ byākāsi, seyyathāpi āyasmā sāriputto. Acchariyaṃ, āvuso, abbhutaṃ, āvuso, yatra hi nāma satthu ceva sāvakassa ca atthena attho byañjanena byañjanaṃ saṃsandissati samessati na viggayhissati, yadidaṃ aggapadasmi』』nti! Sattamaṃ.

Manasikārasuttaṃ
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca –

『『Siyā nu kho, bhante, bhikkhuno tathārūpo samādhipaṭilābho yathā na cakkhuṃ manasi kareyya, na rūpaṃ manasi kareyya, na sotaṃ manasi kareyya, na saddaṃ manasi kareyya, na ghānaṃ manasi kareyya, na gandhaṃ manasi kareyya, na jivhaṃ manasi kareyya, na rasaṃ manasi kareyya, na kāyaṃ manasi kareyya, na phoṭṭhabbaṃ manasi kareyya, na pathaviṃ manasi kareyya, na āpaṃ manasi kareyya, na tejaṃ manasi kareyya, na vāyaṃ manasi kareyya, na ākāsānañcāyatanaṃ manasi kareyya, na viññāṇañcāyatanaṃ manasi kareyya, na ākiñcaññāyatanaṃ manasi kareyya, na nevasaññānāsaññāyatanaṃ manasi kareyya, na idhalokaṃ manasi kareyya, na paralokaṃ manasi kareyya, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tampi na manasi kareyya; manasi ca pana kareyyā』』ti?

『『Siyā, ānanda, bhikkhuno tathārūpo samādhipaṭilābho yathā na cakkhuṃ manasi kareyya, na rūpaṃ manasi kareyya, na sotaṃ manasi kareyya, na saddaṃ manasi kareyya, na ghānaṃ manasi kareyya, na gandhaṃ manasi kareyya, na jivhaṃ manasi kareyya, na rasaṃ manasi kareyya, na kāyaṃ manasi kareyya, na phoṭṭhabbaṃ manasi kareyya, na pathaviṃ manasi kareyya, na āpaṃ manasi kareyya, na tejaṃ manasi kareyya, na vāyaṃ manasi kareyya, na ākāsānañcāyatanaṃ manasi kareyya, na viññāṇañcāyatanaṃ manasi kareyya, na ākiñcaññāyatanaṃ manasi kareyya, na nevasaññānāsaññāyatanaṃ manasi kareyya, na idhalokaṃ manasi kareyya, na paralokaṃ manasi kareyya, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tampi na manasi kareyya; manasi ca pana kareyyā』』ti.

『『Yathā kathaṃ pana, bhante, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā na cakkhuṃ manasi kareyya, na rūpaṃ manasi kareyya… yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tampi na manasi kareyya; manasi ca pana kareyyā』』ti?

『『Idhānanda, bhikkhu evaṃ manasi karoti – 『etaṃ santaṃ etaṃ paṇītaṃ, yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbāna』nti. Evaṃ kho, ānanda, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā na cakkhuṃ manasi kareyya, na rūpaṃ manasi kareyya…pe… yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tampi na manasi kareyya; manasi ca pana kareyyā』』ti. Aṭṭhamaṃ.

Saddhasuttaṃ

"友舍利弗，比丘如何能獲得如是定？即不于地有地想⋯⋯乃至⋯⋯凡所見、聞、覺、知、得、求、意所思維者，于彼亦無想，然而仍有想？" "友阿難，於此比丘如是想：'此為寂靜，此為殊勝，即一切行的止息，一切依的舍離，愛盡、離欲、滅、涅槃。'友阿難，比丘如是能獲得如是定。即不于地有地想⋯⋯乃至⋯⋯凡所見、聞、覺、知、得、求、意所思維者，于彼亦無想，然而仍有想。" "友，希有！友，未曾有！導師與弟子在義理與文句上竟能如此一致契合而無違背，尤其是在最上之處！友，我方才往詣世尊處請問此義。世尊也是用這些字、這些句、這些文來為我解說此義，正如尊者舍利弗一樣。友，希有！友，未曾有！導師與弟子在義理與文句上竟能如此一致契合而無違背，尤其是在最上之處！"第七 8. 作意經 8. 當時，尊者阿難往詣世尊處，到已，禮敬世尊，坐於一旁。坐於一旁的尊者阿難對世尊如是說： "世尊，比丘是否可能獲得如是定？即不作意眼，不作意色，不作意耳，不作意聲，不作意鼻，不作意香，不作意舌，不作意味，不作意身，不作意觸，不作意地，不作意水，不作意火，不作意風，不作意空無邊處，不作意識無邊處，不作意無所有處，不作意非想非非想處，不作意此世，不作意他世，凡所見、聞、覺、知、得、求、意所思維者，亦不作意；然而仍有作意？" "阿難，比丘確實可能獲得如是定。即不作意眼，不作意色，不作意耳，不作意聲，不作意鼻，不作意香，不作意舌，不作意味，不作意身，不作意觸，不作意地，不作意水，不作意火，不作意風，不作意空無邊處，不作意識無邊處，不作意無所有處，不作意非想非非想處，不作意此世，不作意他世，凡所見、聞、覺、知、得、求、意所思維者，亦不作意；然而仍有作意。" "世尊，比丘如何能獲得如是定？即不作意眼，不作意色⋯⋯乃至⋯⋯凡所見、聞、覺、知、得、求、意所思維者，亦不作意；然而仍有作意？" "阿難，於此，比丘如是作意：'此為寂靜，此為殊勝，即一切行的止息，一切依的舍離，愛盡、離欲、滅、涅槃。'阿難，比丘如是能獲得如是定。即不作意眼，不作意色⋯⋯乃至⋯⋯凡所見、聞、覺、知、得、求、意所思維者，亦不作意；然而仍有作意。"第八 9. 信經

Ekaṃ samayaṃ bhagavā nātike viharati giñjakāvasathe . Atha kho āyasmā saddho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ saddhaṃ bhagavā etadavoca –

『『Ājānīyajhāyitaṃ kho, saddha, jhāya; mā khaḷuṅkajhāyitaṃ [ājānīyajjhāyitaṃ kho saddha jhāyatha, mā khaḷuṅkajjhāyitaṃ (sī. pī.)]. Kathañca, khaḷuṅkajhāyitaṃ hoti? Assakhaḷuṅko hi , saddha, doṇiyā baddho [bandho (syā. ka.)] 『yavasaṃ yavasa』nti jhāyati. Taṃ kissa hetu? Na hi, saddha, assakhaḷuṅkassa doṇiyā baddhassa evaṃ hoti – 『kiṃ nu kho maṃ ajja assadammasārathi kāraṇaṃ kāressati, kimassāhaṃ [kammassāhaṃ (ka.)] paṭikaromī』ti. So doṇiyā baddho 『yavasaṃ yavasa』nti jhāyati. Evamevaṃ kho, saddha, idhekacco purisakhaḷuṅko araññagatopi rukkhamūlagatopi suññāgāragatopi kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ nappajānāti. So kāmarāgaṃyeva antaraṃ katvā jhāyati pajjhāyati nijjhāyati avajjhāyati, byāpādapariyuṭṭhitena cetasā viharati… thinamiddhapariyuṭṭhitena cetasā viharati… uddhaccakukkuccapariyuṭṭhitena cetasā viharati… vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ nappajānāti. So vicikicchaṃyeva antaraṃ katvā jhāyati pajjhāyati nijjhāyati avajjhāyati. So pathavimpi nissāya jhāyati, āpampi nissāya jhāyati, tejampi nissāya jhāyati, vāyampi nissāya jhāyati, ākāsānañcāyatanampi nissāya jhāyati, viññāṇañcāyatanampi nissāya jhāyati, ākiñcaññāyatanampi nissāya jhāyati, nevasaññānāsaññāyatanampi nissāya jhāyati, idhalokampi nissāya jhāyati, paralokampi nissāya jhāyati, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tampi nissāya jhāyati. Evaṃ kho, saddha, purisakhaḷuṅkajhāyitaṃ hoti.

『『Kathañca , saddha , ājānīyajhāyitaṃ hoti? Bhadro hi, saddha, assājānīyo doṇiyā baddho na 『yavasaṃ yavasa』nti jhāyati. Taṃ kissa hetu? Bhadrassa hi, saddha, assājānīyassa doṇiyā baddhassa evaṃ hoti – 『kiṃ nu kho maṃ ajja assadammasārathi kāraṇaṃ kāressati, kimassāhaṃ paṭikaromī』ti. So doṇiyā baddho na 『yavasaṃ yavasa』nti jhāyati. Bhadro hi, saddha, assājānīyo yathā iṇaṃ yathā bandhaṃ yathā jāniṃ yathā kaliṃ evaṃ patodassa ajjhoharaṇaṃ samanupassati. Evamevaṃ kho, saddha, bhadro purisājānīyo araññagatopi rukkhamūlagatopi suññāgāragatopi na kāmarāgapariyuṭṭhitena cetasā viharati na kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ pajānāti, na byāpādapariyuṭṭhitena cetasā viharati… na thinamiddhapariyuṭṭhitena cetasā viharati… na uddhaccakukkuccapariyuṭṭhitena cetasā viharati… na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ pajānāti. So neva pathaviṃ nissāya jhāyati, na āpaṃ nissāya jhāyati, na tejaṃ nissāya jhāyati, na vāyaṃ nissāya jhāyati, na ākāsānañcāyatanaṃ nissāya jhāyati, na viññāṇañcāyatanaṃ nissāya jhāyati, na ākiñcaññāyatanaṃ nissāya jhāyati, na nevasaññānāsaññāyatanaṃ nissāya jhāyati, na idhalokaṃ nissāya jhāyati, na paralokaṃ nissāya jhāyati, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tampi nissāya na jhāyati; jhāyati ca pana. Evaṃ jhāyiñca pana, saddha, bhadraṃ purisājānīyaṃ saindā devā sabrahmakā sapajāpatikā ārakāva namassanti –

『『Namo te purisājañña, namo te purisuttama;

Yassa te nābhijānāma, yampi nissāya jhāyasī』』ti.

一時，世尊住那爛陀（Nātika）的磚房中。當時，尊者薩達往詣世尊處，到已，禮敬世尊，坐於一旁。世尊對坐於一旁的尊者薩達如是說： "薩達，應修習良馬的禪修，不要修習劣馬的禪修。何為劣馬的禪修？薩達，劣馬被繫在食槽邊時，只是想著'草料，草料'而禪修。這是什麼原因？薩達，劣馬被繫在食槽邊時，不會想：'今日調馬師將要我做什麼？我該如何回報他？'它被繫在食槽邊，只是想著'草料，草料'而禪修。同樣地，薩達，有些劣等人即使去到林中、樹下、空閑處，也是以被貪慾纏縛的心而住，被貪慾所制，不如實了知已生起貪慾的出離之道。他只是把貪慾作為所緣而禪修，鬱鬱而思，沉思默想，邪思邪想。以被嗔恚纏縛的心而住...以被昏沉睡眠纏縛的心而住...以被掉舉惡作纏縛的心而住...以被疑惑纏縛的心而住，被疑惑所制，不如實了知已生起疑惑的出離之道。他只是把疑惑作為所緣而禪修，鬱鬱而思，沉思默想，邪思邪想。他依地而禪修，依水而禪修，依火而禪修，依風而禪修，依空無邊處而禪修，依識無邊處而禪修，依無所有處而禪修，依非想非非想處而禪修，依此世而禪修，依他世而禪修，凡所見、聞、覺、知、得、求、意所思維者，他也依此而禪修。薩達，這就是劣等人的禪修。薩達，何為良馬的禪修？薩達，良馬被繫在食槽邊時，不會想著'草料，草料'而禪修。這是什麼原因？薩達，良馬被繫在食槽邊時，會想：'今日調馬師將要我做什麼？我該如何回報他？'它被繫在食槽邊，不會想著'草料，草料'而禪修。薩達，良馬視馭者的鞭打如負債、如束縛、如損失、如過失。同樣地，薩達，良善人即使去到林中、樹下、空閑處，也不以被貪慾纏縛的心而住，不被貪慾所制，如實了知已生起貪慾的出離之道。不以被嗔恚纏縛的心而住...不以被昏沉睡眠纏縛的心而住...不以被掉舉惡作纏縛的心而住...不以被疑惑纏縛的心而住，不被疑惑所制，如實了知已生起疑惑的出離之道。他不依地而禪修，不依水而禪修，不依火而禪修，不依風而禪修，不依空無邊處而禪修，不依識無邊處而禪修，不依無所有處而禪修，不依非想非非想處而禪修，不依此世而禪修，不依他世而禪修，凡所見、聞、覺、知、得、求、意所思維者，他也不依此而禪修；然而他仍在禪修。薩達，有如是禪修的良善人，帝釋天神、梵天、生主天等諸天即使遠遠地也向他禮敬： '向汝禮敬，人中駿，向汝禮敬，人中上，我等不知汝所依，而汝依之而禪修。'"

Evaṃ vutte āyasmā saddho bhagavantaṃ etadavoca – 『『kathaṃ jhāyī pana, bhante, bhadro purisājānīyo [purisājānīyo jhāyati, so (sī. syā. pī.), purisājānīyo, so (ka.)] neva pathaviṃ nissāya jhāyati, na āpaṃ nissāya jhāyati, na tejaṃ nissāya jhāyati, na vāyaṃ nissāya jhāyati, na ākāsānañcāyatanaṃ nissāya jhāyati, na viññāṇañcāyatanaṃ nissāya jhāyati, na ākiñcaññāyatanaṃ nissāya jhāyati, na nevasaññānāsaññāyatanaṃ nissāya jhāyati, na idhalokaṃ nissāya jhāyati , na paralokaṃ nissāya jhāyati, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tampi nissāya na jhāyati; jhāyati ca pana? Kathaṃ jhāyiñca pana, bhante, bhadraṃ purisājānīyaṃ saindā devā sabrahmakā sapajāpatikā ārakāva namassanti –

『『Namo te purisājañña, namo te purisuttama;

Yassa te nābhijānāma, yampi nissāya jhāyasī』』ti.

『『Idha, saddha, bhadrassa purisājānīyassa pathaviyaṃ pathavisaññā vibhūtā hoti, āpasmiṃ āposaññā vibhūtā hoti, tejasmiṃ tejosaññā vibhūtā hoti, vāyasmiṃ vāyosaññā vibhūtā hoti, ākāsānañcāyatane ākāsānañcāyatanasaññā vibhūtā hoti, viññāṇañcāyatane viññāṇañcāyatanasaññā vibhūtā hoti, ākiñcaññāyatane ākiñcaññāyatanasaññā vibhūtā hoti, nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññā vibhūtā hoti, idhaloke idhalokasaññā vibhūtā hoti, paraloke paralokasaññā vibhūtā hoti, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tatrāpi saññā vibhūtā hoti. Evaṃ jhāyī kho, saddha, bhadro purisājānīyo neva pathaviṃ nissāya jhāyati…pe… yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tampi nissāya na jhāyati; jhāyati ca pana. Evaṃ jhāyiñca pana, saddha, bhadraṃ purisājānīyaṃ saindā devā sabrahmakā sapajāpatikā ārakāva namassanti –

『『Namo te purisājañña, namo te purisuttama;

Yassa te nābhijānāma, yampi nissāya jhāyasī』』ti. navamaṃ;

Moranivāpasuttaṃ
Ekaṃ samayaṃ bhagavā rājagahe viharati moranivāpe paribbājakārāme. Tatra kho bhagavā bhikkhū āmantesi – 『『bhikkhavo』』ti. 『『Bhadante』』ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

『『Tīhi, bhikkhave, dhammehi samannāgato bhikkhu accantaniṭṭho hoti accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānaṃ. Katamehi tīhi? Asekhena sīlakkhandhena, asekhena samādhikkhandhena , asekhena paññākkhandhena – imehi, kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu accantaniṭṭho hoti accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānaṃ.

『『Aparehipi, bhikkhave, tīhi dhammehi samannāgato bhikkhu accantaniṭṭho hoti accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānaṃ. Katamehi tīhi ? Iddhipāṭihāriyena, ādesanāpāṭihāriyena, anusāsanīpāṭihāriyena – imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu accantaniṭṭho hoti, accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānaṃ.

『『Aparehipi, bhikkhave, tīhi dhammehi samannāgato bhikkhu accantaniṭṭho hoti accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānaṃ. Katamehi tīhi? Sammādiṭṭhiyā, sammāñāṇena, sammāvimuttiyā – imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu accantaniṭṭho hoti accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānaṃ.

『『Dvīhi , bhikkhave, dhammehi samannāgato bhikkhu accantaniṭṭho hoti accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānaṃ. Katamehi dvīhi? Vijjāya, caraṇena – imehi kho, bhikkhave, dvīhi dhammehi samannāgato bhikkhu accantaniṭṭho hoti accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānaṃ. Brahmunā pesā, bhikkhave, sanaṅkumārena gāthā bhāsitā –

『『Khattiyo seṭṭho janetasmiṃ, ye gottapaṭisārino;

Vijjācaraṇasampanno, so seṭṭho devamānuse』』ti [dī. ni. 1.277; saṃ. ni. 1.182;

如是說已，尊者薩達對世尊說："世尊，良善人如何禪修才能不依地而禪修，不依水而禪修，不依火而禪修，不依風而禪修，不依空無邊處而禪修，不依識無邊處而禪修，不依無所有處而禪修，不依非想非非想處而禪修，不依此世而禪修，不依他世而禪修，凡所見、聞、覺、知、得、求、意所思維者，也不依此而禪修；然而仍在禪修？世尊，如何禪修的良善人，帝釋天神、梵天、生主天等諸天即使遠遠地也向他禮敬： '向汝禮敬，人中駿，向汝禮敬，人中上，我等不知汝所依，而汝依之而禪修'？" "薩達，於此，良善人于地的地想已消失，於水的水想已消失，於火的火想已消失，于風的風想已消失，于空無邊處的空無邊處想已消失，于識無邊處的識無邊處想已消失，于無所有處的無所有處想已消失，于非想非非想處的非想非非想處想已消失，於此世的此世想已消失，於他世的他世想已消失，凡所見、聞、覺、知、得、求、意所思維者，于彼等的想也已消失。薩達，如是禪修的良善人不依地而禪修⋯⋯乃至⋯⋯凡所見、聞、覺、知、得、求、意所思維者，也不依此而禪修；然而仍在禪修。薩達，如是禪修的良善人，帝釋天神、梵天、生主天等諸天即使遠遠地也向他禮敬： '向汝禮敬，人中駿，向汝禮敬，人中上，我等不知汝所依，而汝依之而禪修。'"第九 10. 孔雀苑經 10. 一時，世尊住王舍城（Rājagaha）孔雀苑遊行者園。於此，世尊告諸比丘："諸比丘。"諸比丘應答世尊："尊者。"世尊如是說： "諸比丘，具足三法的比丘是究竟了的、究竟安穩的、究竟梵行的、究竟圓滿的、人天中最勝者。何等三法？無學戒蘊、無學定蘊、無學慧蘊。諸比丘，具足這三法的比丘是究竟了的、究竟安穩的、究竟梵行的、究竟圓滿的、人天中最勝者。諸比丘，具足其他三法的比丘也是究竟了的、究竟安穩的、究竟梵行的、究竟圓滿的、人天中最勝者。何等三法？神變神通、他心神通、教誡神通。諸比丘，具足這三法的比丘是究竟了的、究竟安穩的、究竟梵行的、究竟圓滿的、人天中最勝者。諸比丘，具足其他三法的比丘也是究竟了的、究竟安穩的、究竟梵行的、究竟圓滿的、人天中最勝者。何等三法？正見、正智、正解脫。諸比丘，具足這三法的比丘是究竟了的、究竟安穩的、究竟梵行的、究竟圓滿的、人天中最勝者。諸比丘，具足二法的比丘是究竟了的、究竟安穩的、究竟梵行的、究竟圓滿的、人天中最勝者。何等二法？明與行。諸比丘，具足這二法的比丘是究竟了的、究竟安穩的、究竟梵行的、究竟圓滿的、人天中最勝者。諸比丘，幼童梵天曾說此偈： '剎帝利族中最勝，依種姓而自豪者；明行具足最為勝，為人天中最上者。'"

2.245].

『『Sā kho panesā, bhikkhave, sanaṅkumārena gāthā bhāsitā subhāsitā, no dubbhāsitā; atthasaṃhitā , no anatthasaṃhitā; anumatā mayā. Ahampi, bhikkhave, evaṃ vadāmi –

『『Khattiyo seṭṭho janetasmiṃ, ye gottapaṭisārino;

Vijjācaraṇasampanno, so seṭṭho devamānuse』』ti. dasamaṃ;

Nissayavaggo [nissāyavaggo (syā. kaṃ.)] paṭhamo.

"諸比丘，幼童梵天所說此偈善說非惡說，有義非無義，我所認可。諸比丘，我也如是說： '剎帝利族中最勝，依種姓而自豪者；明行具足最為勝，為人天中最上者。'"第十依止品第一

Tassuddānaṃ –

Kimatthiyā cetanā tayo, upanisā byasanena ca;

Dve saññā manasikāro, saddho moranivāpakanti.

其攝頌：何義及思三，依止與衰損；二想與作意，信與孔雀苑。