北傳:增壹阿含29品7經 南傳:相應部51相應11經 關涉主題:(略) (更新)
增壹阿含29品7經[佛光本258經/4法](苦樂品)(莊春江標點)
  聞如是
  一時在舍衛國祇樹給孤獨園。
  爾時,世尊告諸比丘
  「有四神足,云何為四?自在三昧行盡神足,心三昧行盡神足,精進三昧行盡神足,誡三昧行盡神足
  彼云何為自在三昧行盡神足?所謂諸有三昧,自在意所欲,心所樂,使身體輕便,能隱形極細,是謂第一神足。
  彼云何心三昧行盡神足?所謂心所知法,遍滿十方,石壁皆過,無所罣礙,是謂名為心三昧行盡神足。
  彼云何名為精進三昧行盡神足?所謂此三昧無有懈惓(倦),亦無所畏,有勇猛意,是謂名為精進三昧行盡神足。
  彼云何名為誡三昧行盡神足?諸有三昧,知眾生心中所念,生時、滅時,皆悉知之。有欲心、無欲心,有瞋恚心、無瞋恚心,有愚癡心、無愚癡心,有疾心、無疾心,有亂心、無亂心,[有散心、無散心?,]有少心、無少心,有大心、無大心,有量心、無量心,有定心、無定心,有解脫心、無解脫心,一切了知,是謂名為誡三昧行盡神足。
  如是,比丘!有此四神足,欲知一切眾生心中所念者,當修行此四神足。如是,諸比丘!當作是學。」
  爾時,諸比丘聞佛所說,歡喜奉行。

相應部51相應11經/以前經(神足相應/大篇/修多羅)(莊春江譯)
  起源於舍衛城。
  「比丘們!當我正覺以前,還是未現正覺菩薩時,這麼想:『什麼因、什麼緣而[能]有神足的修習呢?』比丘們!我這麼想:『這裡,比丘修習具備欲定勤奮之行的神足[,心想]:「像這樣,我的欲將不過於鬆,也不過於緊;不過於內斂,也不過於外散。」他住於前後有感知的:「後如前那樣地,前如後那樣地;上如下那樣地,下如上那樣地;夜晚如白天那樣地,白天如夜晚那樣地。」像這樣,以無遮蔽、不被覆蓋的心,修習有光輝的心。
  他修習具備活力定勤奮之行的神足[,心想]:「像這樣,我的活力將不過於鬆,也不過於緊;不過於內斂,也不過於外散。」他住於前後有感知的:「後如前那樣地,前如後那樣地;上如下那樣地,下如上那樣地;夜晚如白天那樣地,白天如夜晚那樣地。」像這樣,以無遮蔽、不被覆蓋的心,修習有光輝的心。
  他修習具備心定勤奮之行的神足[,心想]:「像這樣,我的心將不過於鬆,也不過於緊;不過於內斂,也不過於外散。」他住於前後有感知的:「後如前那樣地,前如後那樣地;上如下那樣地,下如上那樣地;夜晚如白天那樣地,白天如夜晚那樣地。」像這樣,以無遮蔽、不被覆蓋的心,修習有光輝的心。
  他修習具備考察定勤奮之行的神足[,心想]:「像這樣,我的考察將不過於鬆,也不過於緊;不過於內斂,也不過於外散。」他住於前後有感知的:「後如前那樣地,前如後那樣地;上如下那樣地,下如上那樣地;夜晚如白天那樣地,白天如夜晚那樣地。」像這樣,以無遮蔽、不被覆蓋的心,修習有光輝的心。
  比丘們!當四神足已這麼修習、已這麼多修習時,他經驗各種神通:有了一個後變成多個,有了多個後變成一個;現身、隱身;無阻礙地穿牆、穿壘、穿山而行猶如在虛空中;在地中作浮出與潛入猶如在水中;在水上行走不沉沒猶如在地上;以盤腿而坐在空中前進猶如有翅膀的鳥;以手碰觸、撫摸日月這樣大神力、大威力;以身體自在行進直到梵天世界。
  比丘們!當四神足已這麼修習、已這麼多修習時,他以清淨、超越人的天耳界聽見天與人二者不論是遠、是近的聲音。
  比丘們!當四神足已這麼修習、已這麼多修習時,他以心熟知心後,能了知其他眾生、其他個人:有貪的心了知為「有貪的心」,離貪的心了知為「離貪的心」;有瞋的心了知為「有瞋的心」,離瞋的心了知為「離瞋的心」;有癡的心了知為「有癡的心」,離癡的心了知為「離癡的心」;收斂的心了知為「收斂的心」,散亂的心了知為「散亂的心」;廣大的心了知為「廣大的心」,未廣大的心了知為「未廣大的心」;更上的心了知為「更上的心」,無更上的心了知為「無更上的心」;得定的心了知為「得定的心」,未得定的心了知為「未得定的心」;已解脫的心了知為「已解脫的心」,未解脫的心了知為「未解脫的心」。
  比丘們!當四神足已這麼修習、已這麼多修習時,他回憶起許多前世住處,即:一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、十萬生、許多壞劫、許多成劫、許多壞成劫:「在那裡是這樣的名、這樣的姓氏、這樣的容貌、[吃]這樣的食物、這樣的苦樂感受、這樣的壽長,從那裡死後生於那裡,而在那裡又是這樣的名、這樣的姓氏、這樣的容貌、[吃]這樣的食物、這樣的苦樂感受、這樣的壽長,從那裡死後生於這裡。」像這樣,他回憶起許多前世住處有這樣的行相與境遇
  比丘們!當四神足已這麼修習、已這麼多修習時,他以清淨、超越人的天眼,看見當眾生死時、往生時,在下劣、勝妙,美、醜,幸、不幸中,了知眾生依業流轉:「這些眾生諸君,具備身惡行、語惡行、意惡行,斥責聖者,邪見與持邪見之業行,他們以身體的崩解,死後往生到苦界惡趣下界、地獄,或者這些眾生諸君,具備身善行、語善行、意善行,不斥責聖者,正見與持正見之業行,他們以身體的崩解,死後往生到善趣、天界。」像這樣,他以清淨、超越人眼的天眼,看見當眾生死時、往生時,在下劣、勝妙,美、醜,幸、不幸中,了知眾生依業流轉。
  比丘們!當四神足已這麼修習、已這麼多修習時,他以諸煩惱的滅盡,以證智自作證後,在當生中以進入後住於無煩惱的心解脫慧解脫。』」

巴利語經文(台灣嘉義法雨道場流通的word版本)
SN.51.11/ 11.(1) Pubbasuttaṃ
   823. Sāvatthinidānaṃ “Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi – ‘ko nu kho hetu, ko paccayo iddhipādabhāvanāyā’ti? Tassa mayhaṃ, bhikkhave, etadahosi– ‘idha bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti– iti me chando na ca atilīno bhavissati, na ca atippaggahito bhavissati, na ca ajjhattaṃ saṃkhitto bhavissati, na ca bahiddhā vikkhitto bhavissati. Pacchāpuresaññī ca viharati– yathā pure tathā pacchā, yathā pacchā tathā pure; yathā adho tathā uddhaṃ, yathā uddhaṃ tathā adho; yathā divā tathā rattiṃ, yathā rattiṃ tathā divā. Iti vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveti’”.
   “Vīriyasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti– iti me vīriyaṃ na ca atilīnaṃ bhavissati, na ca atippaggahitaṃ bhavissati, na ca ajjhattaṃ saṃkhittaṃ bhavissati, na ca bahiddhā vikkhittaṃ bhavissati. Pacchāpuresaññī ca viharati– yathā pure tathā pacchā, yathā pacchā tathā pure; yathā adho tathā uddhaṃ, yathā uddhaṃ tathā adho; yathā divā tathā rattiṃ, yathā rattiṃ tathā divā. Iti vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveti.
   “Cittasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti– iti me cittaṃ na ca atilīnaṃ bhavissati, na ca atippaggahitaṃ bhavissati, na ca ajjhattaṃ saṃkhittaṃ bhavissati, na ca bahiddhā vikkhittaṃ bhavissati. Pacchāpuresaññī ca viharati– yathā pure tathā pacchā, yathā pacchā tathā pure; yathā adho tathā uddhaṃ, yathā uddhaṃ tathā adho; yathā divā tathā rattiṃ, yathā rattiṃ tathā divā. Iti vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveti.
   “Vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti– iti me vīmaṃsā na ca atilīnā bhavissati, na ca atippaggahitā bhavissati, na ca ajjhattaṃ saṃkhittā bhavissati na ca bahiddhā vikkhittā bhavissati. Pacchāpuresaññī ca viharati– yathā pure tathā pacchā, yathā pacchā tathā pure; yathā adho tathā uddhaṃ, yathā uddhaṃ tathā adho; yathā divā tathā rattiṃ, yathā rattiṃ tathā divā. Iti vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveti.
   “Evaṃ bhāvitesu kho, bhikkhu, catūsu iddhipādesu evaṃ bahulīkatesu, anekavihitaṃ iddhividhaṃ paccanubhoti– ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṃ, tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karoti, seyyathāpi udake; udakepi abhijjamāne gacchati, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimasati parimajjati; yāva brahmalokāpi kāyena vasaṃ vatteti.
   “Evaṃ bhāvitesu kho, bhikkhu, catūsu iddhipādesu evaṃ bahulīkatesu dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti– dibbe ca mānuse ca, dūre santike cāti.
   “Evaṃ bhāvitesu kho, bhikkhu, catūsu iddhipādesu evaṃ bahulīkatesu, parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāti. Sarāgaṃ vā cittaṃ ‘sarāgaṃ cittan’ti pajānāti; vītarāgaṃ vā cittaṃ ‘vītarāgaṃ cittan’ti pajānāti; sadosaṃ vā cittaṃ ‘sadosaṃ cittan’ti pajānāti; vītadosaṃ vā cittaṃ ‘vītadosaṃ cittan’ti pajānāti; samohaṃ vā cittaṃ ‘samohaṃ cittan’ti pajānāti; vītamohaṃ vā cittaṃ ‘vītamohaṃ cittan’ti pajānāti; saṃkhittaṃ vā cittaṃ ‘saṃkhittaṃ cittan’ti pajānāti; vikkhittaṃ vā cittaṃ ‘vikkhittaṃ cittan’ti pajānāti; mahaggataṃ vā cittaṃ ‘mahaggataṃ cittan’ti pajānāti; amahaggataṃ vā cittaṃ ‘amahaggataṃ cittan’ti pajānāti; sa-uttaraṃ vā cittaṃ ‘sa-uttaraṃ cittan’ti pajānāti; anuttaraṃ vā cittaṃ ‘anuttaraṃ cittan’ti pajānāti; samāhitaṃ vā cittaṃ ‘samāhitaṃ cittan’ti pajānāti; asamāhitaṃ vā cittaṃ ‘asamāhitaṃ cittan’ti pajānāti; vimuttaṃ vā cittaṃ ‘vimuttaṃ cittan’ti pajānāti; avimuttaṃ vā cittaṃ ‘avimuttaṃ cittan’ti pajānāti”.
   “Evaṃ bhāvitesu kho, bhikkhu, catūsu iddhipādesu evaṃ bahulīkatesu, anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ– ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe– ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkha-ppaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sa-uddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.
   “Evaṃ bhāvitesu kho bhikkhu, catūsu iddhipādesu evaṃ bahulīkatesu, dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti– ‘ime vata, bhonto, sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā; te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana, bhonto, sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā; te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti.
   “Evaṃ bhāvitesu kho, bhikkhu, catūsu iddhipādesu evaṃ bahulīkatesu, āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī”ti. Paṭhamaṃ.
南北傳經文比對(莊春江作):