經號:   
   (AN.9.36 更新)
增支部9集36經/禪經(莊春江譯)
  「比丘們!我說:依止初禪後,有諸煩惱的滅盡;比丘們!我說:依止第二禪後,有諸煩惱的滅盡;比丘們!我說:依止第三禪後,有諸煩惱的滅盡;比丘們!我說:依止第四禪後,有諸煩惱的滅盡;比丘們!我說:依止虛空無邊處後,有諸煩惱的滅盡;比丘們!我說:依止識無邊處後,有諸煩惱的滅盡;比丘們!我說:依止無所有處後,有諸煩惱的滅盡;比丘們!我說:依止非想非非想處後,有諸煩惱的滅盡;比丘們!我說:依止想受滅後,有諸煩惱的滅盡。
  『比丘們!我說:依止初禪後,有諸煩惱的滅盡。』當它被像這樣說時,這是於什麼而說呢?這裡,比丘從離欲、[離不善法後,進入後住於有尋、有伺離而生喜、樂的]初禪,在那裡,所有色之類、受之類、想之類、行之類、識之類,他看那些法作無常的、苦的、病的、腫瘤的、箭的、禍的、疾病的、另一邊的、敗壞的、空的、無我的,他使心從那些法脫離;他使心從那些法脫離後,心集中於不死界:『這是寂靜的,這是勝妙的,即:一切行的止、一切依著斷念、渴愛的滅盡、離貪、涅槃。』當他在那裡住立時,到達諸煩惱的滅盡。如果因為那法貪、那法喜而沒達到諸煩惱的滅盡,則以五下分結的滅盡而為化生者,在那裡入了究竟涅槃,為不從彼世轉回者。
  比丘們!猶如弓箭手或弓箭手的徒弟在[稻]草人形或泥堆上作訓練後,過些時候,他成為遠距離的射手、閃電般的射手、巨大身體的破壞者。同樣的,比丘們!比丘從離欲、……(中略)初禪,在那裡,所有色之類、受之類、想之類、行之類、識之類,他看那些法作無常的、苦的、病的、腫瘤的、箭的、禍的、疾病的、另一邊的、敗壞的、空的、無我的,他使心從那些法脫離;他使心從那些法脫離後,心集中於不死界:『這是寂靜的,這是勝妙的,即:一切行的止、一切依著的斷念、渴愛的滅盡、離貪、滅、涅槃。』當他在那裡住立時,到達諸煩惱的滅盡。如果因為那法貪、那法喜而沒達到諸煩惱的滅盡,則以五下分結的滅盡而為化生者,在那裡入了究竟涅槃,為不從彼世轉回者。『比丘們!我說:依止初禪後,有諸煩惱的滅盡。』當它被像這樣說時,這是緣於此而說。
  『比丘們!我說:依止第二禪後,……(中略)比丘們!我說:依止第三禪後,……(中略)比丘們!我說:依止第四禪後,有諸煩惱的滅盡。』當它被像這樣說時,這是緣於什麼而說呢?這裡,比丘以樂的捨斷與苦的捨斷,及以之前喜悅與憂的滅沒,進入後住於不苦不樂,由平靜而念遍淨的第四禪,在那裡,所有色之類、受之類、想之類、行之類、識之類,他看那些法作無常的、苦的、病的、腫瘤的、箭的、禍的、疾病的、另一邊的、敗壞的、空的、無我的,他使心從那些法脫離;他使心從那些法脫離後,心集中於不死界:『這是寂靜的,這是勝妙的,即:一切行的止、一切依著的斷念、渴愛的滅盡、離貪、滅、涅槃。』當他在那裡住立時,到達諸煩惱的滅盡。如果因為那法貪、那法喜而沒達到諸煩惱的滅盡,則以五下分結的滅盡而為化生者,在那裡入了究竟涅槃,為不從彼世轉回者。
  比丘們!猶如弓箭手或弓箭手的徒弟在[稻]草人形或泥堆上作訓練後,過些時候,他成為遠距離的射手、閃電般的射手、巨大身體的破壞者。同樣的,比丘們!比丘以樂的捨斷與苦的捨斷,及以之前喜悅與憂的滅沒,進入後住於不苦不樂,由平靜而念遍淨的第四禪,凡存在於那裡的色之類、受之類、……(中略)為不從彼世轉回者。『比丘們!我說:依止第四禪後,有諸煩惱的滅盡。』當它被像這樣說時,這是緣於此而說。
  『比丘們!我說:依止虛空無邊處{禪}後,有諸煩惱的滅盡。』當它被像這樣說時,這是緣於什麼而說呢?這裡,比丘以一切色想的超越,以有對想的滅沒,以不作意種種想[而知]:『虛空是無邊的』,進入後住於虛空無邊處,在那裡,所有受之類、想之類、行之類、識之類,他看那些法作無常的、苦的、病的、腫瘤的、箭的、禍的、疾病的、另一邊的、敗壞的、空的、無我的,他使心從那些法脫離;他使心從那些法脫離後,心集中於不死界:『這是寂靜的,這是勝妙的,即:一切行的止、一切依著的斷念、渴愛的滅盡、離貪、滅、涅槃。』當他在那裡住立時,到達諸煩惱的滅盡。如果因為那法貪、那法喜而沒達到諸煩惱的滅盡,則以五下分結的滅盡而為化生者,在那裡入了究竟涅槃,為不從彼世轉回者。
  比丘們!猶如弓箭手或弓箭手的徒弟在[稻]草人形或泥堆上作訓練後,過些時候,他成為遠距離的射手、閃電般的射手、巨大身體的破壞者。同樣的,比丘們!比丘以一切色想的超越,以有對想的滅沒,以不作意種種想[而知]:『虛空是無邊的』,進入後住於虛空無邊處,凡存在於那裡的受之類、……(中略)為不從彼世轉回者。『比丘們!我說:依止虛空無邊處後,有諸煩惱的滅盡。』當它被像這樣說時,這是緣於此而說。
  『比丘們!我說:依止識無邊處後,……(中略)比丘們!我說:依止無所有處後,有諸煩惱的滅盡。』當它被像這樣說時,這是緣於什麼而說呢?這裡,比丘超越一切識無邊處後[而知]:『什麼都沒有』,進入後住於無所有處,在那裡,所有受之類、想之類、行之類、識之類,他看那些法作無常的、苦的、病的、腫瘤的、箭的、禍的、疾病的、另一邊的、敗壞的、空的、無我的,他使心從那些法脫離;他使心從那些法脫離後,心集中於不死界:『這是寂靜的,這是勝妙的,即:一切行的止、一切依著的斷念、渴愛的滅盡、離貪、滅、涅槃。』當他在那裡住立時,到達諸煩惱的滅盡。如果因為那法貪、那法喜而沒達到諸煩惱的滅盡,則以五下分結的滅盡而為化生者,在那裡入了究竟涅槃,為不從彼世轉回者。
  比丘們!猶如弓箭手或弓箭手的徒弟在[稻]草人形或泥堆上作訓練後,過些時候,他成為遠距離的射手、閃電般的射手、巨大身體的破壞者。同樣的,比丘們!比丘超越一切識無邊處後[而知]:『什麼都沒有』,進入後住於無所有處,在那裡,所有受之類、想之類、行之類、識之類,他看那些法作無常的、苦的、病的、腫瘤的、箭的、禍的、疾病的、另一邊的、敗壞的、空的、無我的,他使心從那些法脫離;他使心從那些法脫離後,心集中於不死界:『這是寂靜的,這是勝妙的,即:一切行的止、一切依著的斷念、渴愛的滅盡、離貪、滅、涅槃。』當他在那裡住立時,到達諸煩惱的滅盡。如果因為那法貪、那法喜而沒達到諸煩惱的滅盡,則以五下分結的滅盡而為化生者,在那裡入了究竟涅槃,為不從彼世轉回者。『比丘們!我說:依止無所有處後,有諸煩惱的滅盡。』當它被像這樣說時,這是緣於此而說。
  比丘們!像這樣,所有想等至之所及,都有完全智的貫通,比丘們!凡依止這二處:非想非非想處等至與想受滅等至,比丘們!我說:『這些應該以禪修者的等至善巧與出等至善巧進、出後正確地告知。』」
AN.9.36/ 5. Jhānasuttaṃ
   36. “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. So tehi dhammehi cittaṃ paṭivāpetvā amatāya dhātuyā cittaṃ upasaṃharati– ‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti. 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 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 nibbānan’ti. 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 nibbānan’ti. 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 nibbānan’ti. 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 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 nibbānan’ti. 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 nibbānan’ti. 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 samāpattivuṭṭhāna-kusalehi samāpajjitvā vuṭṭhahitvā sammā akkhātabbānīti vadāmī”ti. Pañcamaṃ.
漢巴經文比對(莊春江作):
  「正確地告知」(sammā akkhātabbānīti, samakkhātabbānīti),菩提比丘長老依錫蘭本(samakkhātabbānīti)英譯為「被描述」(to be described)。按:《滿足希求》以「應該正確地告知(akkhātabbāni):『善的、勝妙的』唯這樣告知、稱讚、讚賞(evaṃ kevalaṃ ācikkhitabbāni thometabbāni vaṇṇetabbānīti)」解說Samakkhātabbānīti,今準此譯。