北傳:雜阿含550經 南傳:增支部6集26經 關涉主題:教理/一乘道(一道)‧實踐/六念 (更新)
雜阿含550經[正聞本1625經/佛光本549經](大迦旃延相應/雜因誦/弟子記說)(莊春江標點)
  如是我聞
  一時住舍衛國祇樹給孤獨園。
  爾時,尊者摩訶迦旃延在舍衛國祇樹給孤獨園。
  尊者摩訶迦旃延語諸比丘
  「佛、世尊、如來、應、等正覺所知所見說六法,出苦處昇於勝處,說一乘道淨諸眾生,離諸惱苦,憂悲悉滅,得真如法,何等為六?謂:
  聖弟子如來等正覺所行法,{淨}[念]如來、應、等正覺、明行足善逝世間解無上士調御丈夫天人師、佛、世尊。聖弟子念如來應所行法故,離貪欲覺、離瞋恚覺、離害覺,如是,聖弟子出染著心,何等為染著心?謂:五欲功德。於此五欲功德離貪、恚、癡,安住正念、正智,乘於直道,修習念佛,正向涅槃,是名如來、應、等正覺所知所見,說第一出苦處,昇於勝處,一乘道淨於眾生,離苦惱,滅憂悲,得如實法。
  復次,聖弟子念於正法,念於世尊現法律,離諸熱惱,非時通達,即於現法,緣自覺悟。爾時,聖弟子念此正法時,不起欲覺、瞋恚、害覺,如是,聖弟子出染著心,何等為染著心?謂:五欲功德。於此五欲功德離貪、恚、癡,安住正念、正知,乘於直道,修習念法,正向涅槃,是名如來、應、等正覺所知所見說第二出苦處,昇於勝處,一乘道淨於眾生,離苦惱,滅憂悲,得如實法。
  復次,聖弟子念於僧法,善向、正向、直向、等向,修隨順行,謂:向須陀洹、得須陀洹果、向斯陀含、得斯陀含、向阿那含、得阿那含、向阿羅漢、得阿羅漢,如是四雙八士,是名世尊弟子僧戒具足、定具足、慧具足、解脫具足、解脫知見具足,供養恭敬禮拜處,世間無上福田。聖弟子如是念僧時,爾時,聖弟子不起欲覺、瞋恚、害覺,如是,聖弟子出染著心,何等為染著心?謂:五欲功德。於此五欲功德離貪、恚、癡、安住正念、正知,乘於直道,修習念僧,正向涅槃,是名如來、應、等正覺所知所見,說第三出苦處,昇於勝處,一乘道淨於眾生,離苦惱,滅憂悲,得如實法。
  復次,聖弟子念於戒德,念不缺戒、不斷戒、純厚戒、不離戒、非盜取戒、善究竟戒、可讚歎戒、梵行不憎惡戒。若聖弟子念此戒時,自念身中所成就戒,當於爾時不起欲覺、瞋恚、害覺,如是,聖弟子出染著心,何等為染著心?謂:五欲功德。於此五欲功德離貪、恚、癡,安住正念、正知,乘於直道,修戒念,正向涅槃,是名如來、應、等正覺所知所見,說第四出苦處,昇於勝處,一乘道淨於眾生,離苦惱,滅憂悲,得如實法。
  復次,聖弟子自念施法,心自欣慶:我今離慳貪垢,{離}[雖]在居家,解脫心施,常施、捨施、樂施、具足施、平等施。若聖弟子念於自所施法時,不起欲覺、瞋恚、害覺,如是,聖弟子出染著心。於何染著?謂:五欲功德。於此五欲功德離貪、恚、癡,安住正念、正知,乘於直道,修施念,正向涅槃,是名如來、應、等正覺所知所見說第五出苦處,昇於勝處,一乘道淨於眾生,離苦惱、滅憂悲,得如實法。
  復次,聖弟子念於天德,念四王天、三十三天、炎摩天、兜率陀天、化樂天、他化自在天,清淨信心於此命終生彼諸天,我亦如是信、戒、施、聞、慧,於此命終,生彼天中。如是,聖弟子念天功德時,不起欲覺、瞋恚、害覺,如是,聖弟子出染著心。於何染著?謂:五欲功德。於此五欲功德離貪、恚、癡,安住正念、正知,乘於直道,修天念,正向涅槃,是名如來、應、等正覺所知所見,說第六出苦處,昇於勝處,一乘道淨於眾生,離苦惱,滅憂悲,得如實法。」
  尊者摩訶迦旃延說此經已,諸比丘聞其所說,歡喜奉行。

增支部6集26經/摩訶迦旃延經(莊春江譯)
  在那裡,尊者摩訶迦旃延召喚比丘們:
  「比丘學友們!」
  「學友!」那些比丘們回答尊者摩訶迦旃延。
  尊者摩訶迦旃延這麼說:
  「不可思議啊,學友們!未曾有啊,學友們!到此,為了眾生的清淨、為了愁與悲的超越、為了苦與憂的滅沒、為了方法的獲得、為了涅槃的作證,到達在障礙中的空間被那有知、有見的世尊、阿羅漢、遍正覺者領悟,即:六回憶處,哪六個呢?
  學友們!這裡,聖弟子回憶如來:『像這樣,那位世尊……(中略)人天之師、佛陀、世尊。』學友們!每當聖弟子回憶如來時,那時,心不被貪纏縛,心不被瞋纏縛,心不被癡纏縛,那時,心只正直而行,從貪求中出離、釋放、起來。學友們!『貪求』,這是五種欲的同義語。學友們!那位聖弟子住於心全部與虛空相同:廣大的、高大的、無量的,無怨恨的、無惡意的,學友們!以此作為所緣後,這樣,這裡一些眾生有清淨法。
  再者,學友們!聖弟子回憶法:『法是被世尊善說的、……(中略)智者應該自己經驗的。』學友們!每當聖弟子回憶法時,那時,心不被貪纏縛,心不被瞋纏縛,心不被癡纏縛,那時,心只正直而行,從貪求中出離、釋放、起來。學友們!『貪求』,這是五種欲的同義語。學友們!那位聖弟子住於心全部與虛空相同:廣大的、高大的、無量的,無怨恨的、無惡意的,學友們!以此作為所緣後,這樣,這裡一些眾生有清淨法。
  再者,學友們!聖弟子回憶僧團:『世尊的弟子僧團是依善而行者,……為世間的無上福田。』學友們!每當聖弟子回憶僧團時,那時,心不被貪纏縛,心不被瞋纏縛,心不被癡纏縛,那時,心只正直而行,從貪求中出離、釋放、起來。學友們!『貪求』,這是五種欲的同義語。學友們!那位聖弟子住於心全部與虛空相同:廣大的、高大的、無量的,無怨恨的、無惡意的,學友們!以此作為所緣後,這樣,這裡一些眾生有清淨法。
  再者,學友們!聖弟子回憶自己的戒:『無毀壞的、……(中略)導向定的。』學友們!每當聖弟子回憶自己的戒時,那時,心不被貪纏縛,心不被瞋纏縛,心不被癡纏縛,那時,心只正直而行,從貪求中出離、釋放、起來。學友們!『貪求』,這是五種欲的同義語。學友們!那位聖弟子住於心全部與虛空相同:廣大的、高大的、無量的,無怨恨的、無惡意的,學友們!以此作為所緣後,這樣,這裡一些眾生有清淨法。
  再者,學友們!聖弟子回憶自己的施捨:『這確實是我的獲得,確實是我的好獲得……(中略)回應乞求、樂於均分與布施。』學友們!每當聖弟子回憶自己的施捨時,那時,心不被貪纏縛,心不被瞋纏縛,心不被癡纏縛,那時,心只正直而行,從貪求中出離、釋放、起來。學友們!『貪求』,這是五種欲的同義語。學友們!那位聖弟子住於心全部與虛空相同:廣大的、高大的、無量的,無怨恨的、無惡意的,學友們!以此作為所緣後,這樣,這裡一些眾生有清淨法。
  再者,學友們!聖弟子回憶諸天:『有四大王天,……(中略)有其他更高之諸天。這些天以具備這模樣的信,從此處死後,往生到那裡,我也存在著像那模樣的信;戒……(中略)……所聞……施捨……這些天以具備這模樣的慧,從此處死後,往生到那裡,我也存在著像那模樣的慧。』學友們!每當聖弟子回憶天時,那時,心不被貪纏縛,心不被瞋纏縛,心不被癡纏縛,那時,心只正直而行,從貪求中出離、釋放、起來。學友們!『貪求』,這是五種欲的同義語。學友們!那位聖弟子住於心全部與虛空相同:廣大的、高大的、無量的,無怨恨的、無惡意的,學友們!以此作為所緣後,這樣,這裡一些眾生有清淨法。
  不可思議啊,學友們!未曾有啊,學友們!到此,為了眾生的清淨、為了愁與悲的超越、為了苦與憂的滅沒、為了方法的獲得、為了涅槃的作證,到達在障礙中的空間被那有知、有見的世尊、阿羅漢、遍正覺者領悟,即:六回憶處。」

巴利語經文(台灣嘉義法雨道場流通的word版本)
AN.6.26/ 6. Mahākaccānasuttaṃ
   26. Tatra kho āyasmā mahākaccāno bhikkhū āmantesi– “āvuso bhikkhave”ti. “Āvuso”ti kho te bhikkhū āyasmato mahākaccānassa paccassosuṃ. Āyasmā mahākaccāno etadavoca– “acchariyaṃ, āvuso; abbhutaṃ, āvuso! Yāvañcidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena sambādhe okāsādhigamo anubuddho sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ cha anussatiṭṭhānāni.
   “Katamāni cha? Idhāvuso, ariyasāvako tathāgataṃ anussarati– ‘itipi so bhagavā …pe… satthā devamanussānaṃ buddho bhagavā’ti. Yasmiṃ, āvuso, samaye ariyasāvako tathāgataṃ anussarati nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti, nikkhantaṃ muttaṃ vuṭṭhitaṃ gedhamhā. ‘Gedho’ti kho, āvuso, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ. Sa kho so, āvuso, ariyasāvako sabbaso ākāsasamena cetasā viharati vipulena mahaggatena appamāṇena averena abyāpajjena. Idampi kho, āvuso, ārammaṇaṃ karitvā evamidhekacce sattā visuddhidhammā bhavanti.
   “Puna caparaṃ, āvuso, ariyasāvako dhammaṃ anussarati– ‘svākkhāto bhagavatā dhammo …pe… paccattaṃ veditabbo viññūhī’ti. Yasmiṃ, āvuso, samaye ariyasāvako dhammaṃ anussarati nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti, nikkhantaṃ muttaṃ vuṭṭhitaṃ gedhamhā. ‘Gedho’ti kho, āvuso, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ. Sa kho so, āvuso, ariyasāvako sabbaso ākāsasamena cetasā viharati vipulena mahaggatena appamāṇena averena abyāpajjena Idampi kho, āvuso, ārammaṇaṃ karitvā evamidhekacce sattā visuddhidhammā bhavanti.
   “Puna caparaṃ, āvuso, ariyasāvako saṅghaṃ anussarati– ‘suppaṭipanno bhagavato sāvakasaṅgho …pe… anuttaraṃ puññakkhettaṃ lokassā’ti. Yasmiṃ, āvuso, samaye ariyasāvako saṅghaṃ anussarati nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti, nikkhantaṃ muttaṃ vuṭṭhitaṃ gedhamhā. ‘Gedho’ti kho, āvuso, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ. Sa kho so, āvuso, ariyasāvako sabbaso ākāsasamena cetasā viharati vipulena mahaggatena appamāṇena averena abyāpajjena. Idampi kho, āvuso, ārammaṇaṃ karitvā evamidhekacce sattā visuddhidhammā bhavanti.
   “Puna caparaṃ, āvuso, ariyasāvako attano sīlāni anussarati akhaṇḍāni …pe… samādhisaṃvattanikāni. Yasmiṃ, āvuso, samaye ariyasāvako attano sīlaṃ anussarati nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti, nikkhantaṃ muttaṃ vuṭṭhitaṃ gedhamhā. ‘Gedho’ti kho, āvuso, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ. Sa kho so, āvuso, ariyasāvako sabbaso ākāsasamena cetasā viharati vipulena mahaggatena appamāṇena averena abyāpajjena. Idampi kho, āvuso, ārammaṇaṃ karitvā evamidhekacce sattā visuddhidhammā bhavanti.
   “Puna caparaṃ, āvuso, ariyasāvako attano cāgaṃ anussarati – ‘lābhā vata me, suladdhaṃ vata me …pe… yācayogo dānasaṃvibhāgarato’ti. Yasmiṃ, āvuso, samaye ariyasāvako attano cāgaṃ anussarati nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti, nikkhantaṃ muttaṃ vuṭṭhitaṃ gedhamhā. ‘Gedho’ti kho, āvuso, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ. Sa kho so, āvuso, ariyasāvako sabbaso ākāsasamena cetasā viharati vipulena mahaggatena appamāṇena averena abyāpajjena. Idampi kho, āvuso, ārammaṇaṃ karitvā evamidhekacce sattā visuddhidhammā bhavanti.
   “Puna caparaṃ, āvuso, ariyasāvako devatā anussarati– ‘santi devā cātumahārājikā, santi devā …pe… tatuttari. Yathārūpāya saddhāya samannāgatā tā devatā ito cutā tattha upapannā; mayhampi tathārūpā saddhā saṃvijjati Yathārūpena sīlena …pe… sutena… cāgena… paññāya samannāgatā tā devatā ito cutā tattha upapannā; mayhampi tathārūpā paññā saṃvijjatī’ti. Yasmiṃ, āvuso, samaye ariyasāvako attano ca tāsañca devatānaṃ saddhañca sīlañca sutañca cāgañca paññañca anussarati nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti, nikkhantaṃ muttaṃ vuṭṭhitaṃ gedhamhā. ‘Gedho’ti kho, āvuso, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ. Sa kho so, āvuso, ariyasāvako sabbaso ākāsasamena cetasā viharati vipulena mahaggatena appamāṇena averena abyāpajjena. Idampi kho, āvuso, ārammaṇaṃ karitvā evamidhekacce sattā visuddhidhammā bhavanti.
   “Acchariyaṃ āvuso; abbhutaṃ, āvuso! Yāvañcidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena sambādhe okāsādhigamo anubuddho sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ cha anussatiṭṭhānānī”ti. Chaṭṭhaṃ.
南北傳經文比對(莊春江作):
  「現法律,……緣自覺悟」,南傳作「法是被世尊善說的、……智者應該自己經驗的」,此為關於「法」的定型句,參看《雜阿含215經》附記。
  「以此作為所緣後」(Idampi…ārammaṇaṃ karitvā),菩提比丘長老英譯為「作了這個(為)基礎後」(Having made this a basis)。按:《滿足希求》以「以此佛隨念業處(buddhānussatikammaṭṭhānaṃ)作為所緣後」解說。