增支部10集53經/停滯經(莊春江譯)
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比丘們！我不稱讚
在善法上的停滯，更何況衰退！比丘們！我稱讚在善法上的增長，而非停滯、減退。
比丘們！而怎樣是在善法上的減退，而非停滯、增長呢？比丘們！這裡，比丘有某種程度的信、戒、聞、施捨、慧、辯才，他的那些法不
住立、不增長，比丘們！我說，這是在善法上的減退，而非停滯、增長。比丘們！這樣是在善法上的減退，而非停滯、增長。
比丘們！而怎樣是在善法上的停滯，而非減退、增長呢？比丘們！這裡，比丘有某種程度的信、戒、聞、施捨、慧、辯才，他的那些法既不減退，也不增長，比丘們！我說，這是在善法上的停滯，而非減退、增長。比丘們！這樣是在善法上的停滯，而非減退、增長。
比丘們！而怎樣是在善法上的增長，而非停滯、減退呢？比丘們！這裡，比丘有某種程度的信、戒、聞、施捨、慧、辯才，他的那些法既不停滯，也不減退，比丘們！我說，這是在善法上的增長，而非停滯、減退。比丘們！這樣是在善法上的增長，而非停滯、減退。
比丘們！如果比丘不是他心法門的熟練者，那時[應該這麼學]：『我將成為自心法門的熟練者。』比丘們！應該被你們這麼學。
比丘們！而怎樣比丘是自心法門的熟練者呢？比丘們！猶如年輕而喜歡裝飾的女子或男子，當在鏡中，或在遍淨、潔淨、清澈的水鉢中省察自己的面相時，在那裡，如果看見塵垢或污穢，他為塵垢或污穢的捨斷而努力。在那裡，如果沒看見塵垢或污穢，因為那樣，他成為悅意的、
意向圓滿的：『確實是我的利得，確實是我的遍純淨的。』同樣的，比丘們！比丘的觀察在善法上是非常有用的：『我多住於
貪婪嗎？我多住於不貪婪嗎？我多住於有瞋害心嗎？我多住於無瞋害心嗎？我多住於被惛沈睡眠纏縛嗎？我多住於離惛沈睡眠嗎？我多住於掉舉嗎？我多住於不掉舉嗎？我多住於疑嗎？我多住於脫離疑嗎？我多住於有憤怒嗎？我多住於無憤怒嗎？我多住於心被污染嗎？我多住於心不被污染嗎？我多住於
身體躁動嗎？我多住於身體不躁動嗎？我多住於懈怠嗎？我多住於活力已被發動嗎？我多住於得定嗎？我多住於不得定嗎？』
比丘們！如果比丘觀察時，這麼知道：『我多住於貪婪，我多住於有瞋害心，我多住於被惛沈睡眠纏縛，我多住於掉舉，我多住於疑，我多住於有憤怒，我多住於心被污染，我多住於身體躁動，我多住於懈怠，我多住於不得定。』比丘們！因為那樣，比丘應該為那些惡不善法的捨斷作
極度的意欲、精進、勇猛、努力、不畏縮、念、正知。比丘們！猶如衣服已被燒，或頭已被燒，就應該為那衣服或頭的熄滅作極度的意欲、精進、勇猛、努力、不畏縮、念、正知。同樣的，比丘們！因為那樣，比丘應該為那些惡不善法的捨斷作極度的意欲、精進、勇猛、努力、不畏縮、念、正知。
比丘們！但如果比丘觀察時，這麼知道：『我多住於不貪婪，我多住於無瞋害心，我多住於離惛沈睡眠，我多住於不掉舉，我多住於脫離疑，我多住於無憤怒，我多住於心不被污染，我多住於身體不躁動，我多住於活力已被發動，我多住於得定。』比丘們！因為那樣，比丘就在那些善法上住立後，更應該為諸漏的滅盡作努力。」
AN.10.53/ 3. Ṭhitisuttaṃ
53. “Ṭhitimpāhaṃ bhikkhave, na vaṇṇayāmi kusalesu dhammesu, pageva parihāniṃ. Vuḍḍhiñca kho ahaṃ, bhikkhave, vaṇṇayāmi kusalesu dhammesu, no ṭhitiṃ no hāniṃ.
“Kathañca, bhikkhave, hāni hoti kusalesu dhammesu, no ṭhiti no vuḍḍhi? Idha, bhikkhave, bhikkhu yattako hoti saddhāya sīlena sutena cāgena paññāya paṭibhānena, tassa te dhammā neva tiṭṭhanti no vaḍḍhanti. Hānimetaṃ, bhikkhave, vadāmi kusalesu dhammesu, no ṭhitiṃ no vuḍḍhiṃ. Evaṃ kho, bhikkhave, hāni hoti kusalesu dhammesu, no ṭhiti no vuḍḍhi.
“Kathañca, bhikkhave ṭhiti hoti kusalesu dhammesu, no hāni no vuḍḍhi? Idha, bhikkhave, bhikkhu yattako hoti saddhāya sīlena sutena cāgena paññāya paṭibhānena, tassa te dhammā neva hāyanti no vaḍḍhanti Ṭhitimetaṃ, bhikkhave, vadāmi kusalesu dhammesu, no hāniṃ no vuḍḍhiṃ. Evaṃ kho, bhikkhave, ṭhiti hoti kusalesu dhammesu, no vuḍḍhi no hāni.
“Kathañca, bhikkhave, vuḍḍhi hoti kusalesu dhammesu, no ṭhiti no hāni? Idha, bhikkhave, bhikkhu yattako hoti saddhāya sīlena sutena cāgena paññāya paṭibhānena, tassa te dhammā neva tiṭṭhanti no hāyanti. Vuḍḍhimetaṃ, bhikkhave, vadāmi kusalesu dhammesu, no ṭhitiṃ no hāniṃ. Evaṃ kho, bhikkhave, vuḍḍhi hoti kusalesu dhammesu, no ṭhiti no hāni.
“No ce, bhikkhave, bhikkhu paracittapariyāyakusalo hoti, atha ‘sacittapariyāyakusalo bhavissāmī’ti– evañhi vo, bhikkhave, sikkhitabbaṃ.
“Kathañca, bhikkhave, bhikkhu sacittapariyāyakusalo hoti? Seyyathāpi bhikkhave, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udapatte sakaṃ mukhanimittaṃ paccavekkhamāno sace tattha passati rajaṃ vā aṅgaṇaṃ vā, tasseva rajassa vā aṅgaṇassa vā pahānāya vāyamati. No ce tattha passati rajaṃ vā aṅgaṇaṃ vā, tenevattamano hoti paripuṇṇasaṅkappo– ‘lābhā vata me, parisuddhaṃ vata me’ti. Evamevaṃ kho, bhikkhave, bhikkhuno paccavekkhaṇā bahukārā hoti kusalesu dhammesu– ‘abhijjhālu nu kho bahulaṃ viharāmi, anabhijjhālu nu kho bahulaṃ viharāmi, byāpannacitto nu kho bahulaṃ viharāmi, abyāpannacitto nu kho bahulaṃ viharāmi, thinamiddhapariyuṭṭhito nu kho bahulaṃ viharāmi, vigatathinamiddho nu kho bahulaṃ viharāmi, uddhato nu kho bahulaṃ viharāmi, anuddhato nu kho bahulaṃ viharāmi, vicikiccho nu kho bahulaṃ viharāmi, tiṇṇavicikiccho nu kho bahulaṃ viharāmi, kodhano nu kho bahulaṃ viharāmi, akkodhano nu kho bahulaṃ viharāmi, saṃkiliṭṭhacitto nu kho bahulaṃ viharāmi, asaṃkiliṭṭhacitto nu kho bahulaṃ viharāmi, sāraddhakāyo nu kho bahulaṃ viharāmi, asāraddhakāyo nu kho bahulaṃ viharāmi, kusīto nu kho bahulaṃ viharāmi, āraddhavīriyo nu kho bahulaṃ viharāmi, samāhito nu kho bahulaṃ viharāmi, asamāhito nu kho bahulaṃ viharāmī’ti.
“Sace, bhikkhave, bhikkhu paccavekkhamāno evaṃ jānāti– ‘abhijjhālu bahulaṃ viharāmi, byāpannacitto bahulaṃ viharāmi, thinamiddhapariyuṭṭhito bahulaṃ viharāmi, uddhato bahulaṃ viharāmi, vicikiccho bahulaṃ viharāmi, kodhano bahulaṃ viharāmi, saṃkiliṭṭhacitto bahulaṃ viharāmi, sāraddhakāyo bahulaṃ viharāmi, kusīto bahulaṃ viharāmi, asamāhito bahulaṃ viharāmī’ti, tena, bhikkhave, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ. Seyyathāpi, bhikkhave, ādittacelo vā ādittasīso vā. Tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṃ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya; evamevaṃ kho, bhikkhave, tena bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ.
“Sace pana, bhikkhave, bhikkhu paccavekkhamāno evaṃ jānāti – ‘anabhijjhālu bahulaṃ viharāmi, abyāpannacitto bahulaṃ viharāmi, vigatathinamiddho bahulaṃ viharāmi, anuddhato bahulaṃ viharāmi, tiṇṇavicikiccho bahulaṃ viharāmi, akkodhano bahulaṃ viharāmi, asaṃkiliṭṭhacitto bahulaṃ viharāmi, asāraddhakāyo bahulaṃ viharāmi, āraddhavīriyo bahulaṃ viharāmi, samāhito bahulaṃ viharāmī’ti, tena, bhikkhave, bhikkhunā tesuyeva kusalesu dhammesu patiṭṭhāya uttari āsavānaṃ khayāya yogo karaṇīyo”ti. Tatiyaṃ.