經號： 　　
　　 (AN.3.103 更新)
增支部3集103經/相經(莊春江譯)[SA.1247]
　　「比丘們！三相應該被專修增上心的比丘作意：定相應該被經常地作意、努力相應該被經常地作意、平靜相應該被經常地作意。比丘們！如果專修增上心的比丘只一向地作意定相，那存在可能性：轉起心懈怠。比丘們！如果專修增上心的比丘只一向地作意努力相，那存在可能性：轉起心掉舉。比丘們！如果專修增上心的比丘只一向地作意平靜相，那存在可能性：心不為了諸漏的滅盡正確地入定。比丘們！但當專修增上心的比丘經常地作意定相、經常地作意努力相、經常地作意平靜相，那顆心成為柔軟的、適合作業的、極光淨的、不易破壞的，為了諸漏的滅盡正確地入定。
　　比丘們！猶如金匠或金匠弟子組成鍛冶場，組成鍛冶場後，點燃鍛冶爐；點燃鍛冶爐、以鉗子拿起黃金後，放入鍛冶爐；放入鍛冶爐後，對它有時用力吹，有時以水灑，有時旁觀[MN.410, 360段]。比丘們！如果金匠或金匠弟子一向地對那個金大力吹，那存在可能性：金燃燒。比丘們！如果金匠或金匠弟子一向地對那個金以水灑，那存在可能性：金冷卻。比丘們！如果金匠或金匠弟子一向地對那個金旁觀，那存在可能性：金不正確地走到遍熟。比丘們！但當金匠或金匠弟子經常地對那個金大力吹、經常地以水灑、經常地旁觀，那個金成為柔軟的、適合作業的、極光淨的、不易破壞的，正確地來到工作。而凡希望一一裝飾製品：不論薄片，不論耳環，不論項鍊，不論金花鬘，它隨成為他的目的。
　　同樣的，比丘們！三相應該被專修增上心的比丘作意：定相應該被經常地作意、努力相應該被經常地作意、平靜相應該被經常地作意。比丘們！如果專修增上心的比丘只一向地作意定相，那存在可能性：轉起心懈怠。比丘們！如果專修增上心的比丘只一向地作意努力相，那存在可能性：轉起心掉舉。比丘們！如果專修增上心的比丘只一向地作意平靜相，那存在可能性：心不為了諸漏的滅盡正確地入定。比丘們！但當專修增上心的比丘經常地作意定相、經常地作意努力相、經常地作意平靜相，那顆心成為柔軟的、適合作業的、極光淨的、不易破壞的，為了諸漏的滅盡正確地入定，而為了神通的作證使心轉向一一能被神通作證的法，在處一一存在時，都一一在那裡到達有能力見證的狀態。
　　如果他希望：『願我體驗各種神通種類……（中略，應該使六神通智詳細）願我以諸漏的滅盡，以證智自作證後，在當生中能進入後住於無漏心解脫、慧解脫。』在處一一存在時，都一一在那裡到達有能力見證的狀態。」
　　一鍋鹽品第五，其攝頌：
　　「緊急、遠離，秋、團體，
　　　三則駿馬與樹皮衣，鹽、洗滌、相。」
　　第二個五十則完成。
AN.3.103/ 11. Nimittasuttaṃ
　　 103. “Adhicittamanuyuttena, bhikkhave, bhikkhunā tīṇi nimittāni kālena kālaṃ manasi kātabbāni– kālena kālaṃ samādhinimittaṃ manasi kātabbaṃ, kālena kālaṃ paggahanimittaṃ manasi kātabbaṃ, kālena kālaṃ upekkhānimittaṃ manasi kātabbaṃ. Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṃ samādhinimittaṃyeva manasi kareyya, ṭhānaṃ taṃ cittaṃ kosajjāya saṃvatteyya. Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṃ paggahanimittaṃyeva manasi kareyya, ṭhānaṃ taṃ cittaṃ uddhaccāya saṃvatteyya. Sace, bhikkhave adhicittamanuyutto bhikkhu ekantaṃ upekkhānimittaṃyeva manasi kareyya, ṭhānaṃ taṃ cittaṃ na sammā samādhiyeyya āsavānaṃ khayāya. Yato ca kho, bhikkhave, adhicittamanuyutto bhikkhu kālena kālaṃ samādhinimittaṃ manasi karoti, kālena kālaṃ paggahanimittaṃ manasi karoti, kālena kālaṃ upekkhānimittaṃ manasi karoti, taṃ hoti cittaṃ muduñca kammaniyañca pabhassarañca, na ca pabhaṅgu, sammā samādhiyati āsavānaṃ khayāya.
　　 “Seyyathāpi, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā ukkaṃ bandheyya, ukkaṃ bandhitvā ukkāmukhaṃ ālimpeyya, ukkāmukhaṃ ālimpetvā saṇḍāsena jātarūpaṃ gahetvā ukkāmukhe pakkhipeyya, ukkāmukhe pakkhipitvā kālena kālaṃ abhidhamati, kālena kālaṃ udakena paripphoseti, kālena kālaṃ ajjhupekkhati. Sace, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṃ jātarūpaṃ ekantaṃ abhidhameyya, ṭhānaṃ taṃ jātarūpaṃ ḍaheyya. Sace, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṃ jātarūpaṃ ekantaṃ udakena paripphoseyya, ṭhānaṃ taṃ jātarūpaṃ nibbāpeyya. Sace, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṃ jātarūpaṃ ekantaṃ ajjhupekkheyya, ṭhānaṃ taṃ jātarūpaṃ na sammā paripākaṃ gaccheyya. Yato ca kho, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṃ jātarūpaṃ kālena kālaṃ abhidhamati, kālena kālaṃ udakena paripphoseti, kālena kālaṃ ajjhupekkhati, taṃ hoti jātarūpaṃ muduñca kammaniyañca pabhassarañca, na ca pabhaṅgu, sammā upeti kammāya. Yassā yassā ca pilandhanavikatiyā ākaṅkhati– yadi paṭṭikāya, yadi kuṇḍalāya, yadi gīveyyake, yadi suvaṇṇamālāya– tañcassa atthaṃ anubhoti.
　　 “Evamevaṃ kho, bhikkhave, adhicittamanuyuttena bhikkhunā tīṇi nimittāni kālena kālaṃ manasi kātabbāni– kālena kālaṃ samādhinimittaṃ manasi kātabbaṃ, kālena kālaṃ paggahanimittaṃ manasi kātabbaṃ, kālena kālaṃ upekkhānimittaṃ manasi kātabbaṃ. Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṃ samādhinimittaṃyeva manasi kareyya ṭhānaṃ taṃ cittaṃ kosajjāya saṃvatteyya. Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṃ paggahanimittaṃyeva manasi kareyya, ṭhānaṃ taṃ cittaṃ uddhaccāya saṃvatteyya. Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṃ upekkhānimittaṃyeva manasi kareyya, ṭhānaṃ taṃ cittaṃ na sammā samādhiyeyya āsavānaṃ khayāya. Yato ca kho, bhikkhave, adhicittamanuyutto bhikkhu kālena kālaṃ samādhinimittaṃ manasi karoti, kālena kālaṃ paggahanimittaṃ manasi karoti, kālena kālaṃ upekkhānimittaṃ manasi karoti, taṃ hoti cittaṃ muduñca kammaniyañca pabhassarañca, na ca pabhaṅgu, sammā samādhiyati āsavānaṃ khayāya. Yassa yassa ca abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati-āyatane.
　　 “So sace ākaṅkhati– ‘anekavihitaṃ iddhividhaṃ paccanubhaveyyaṃ …pe… (cha abhiññā vitthāretabbā) āsavānaṃ khayā …pe… sacchikatvā upasampajja vihareyyan’ti, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati-āyatane”ti. Ekādasamaṃ.
　　 Loṇakapallavaggo pañcamo.
　　 Tassuddānaṃ–
　　 Accāyikaṃ pavivekaṃ, sarado parisā tayo;
　　 Ājānīyā potthako ca, loṇaṃ dhovati nimittānīti.
　　 Dutiyo paṇṇāsako samatto.
漢巴經文比對(莊春江作)：
　　「淨心進向比丘(SA.1246)」，南傳作「專修增上心的比丘」(adhicittamanuyuttassa bhikkhuno)，菩提比丘長老英譯為「專心於較高之心的比丘」(a bhikkhu is devoted to the higher mind)。按：《滿足希求》以「止觀的心」(samathavipassanācittaṃ)解說「增上心」。