北傳:雜阿含810經 南傳:相應部54相應13經 關涉主題:實踐/從安般念修四念住、從四念住修七覺支、從七覺支完成明與解脫 (更新)
雜阿含810經[正聞本1098經/佛光本822經](安那般那念相應/道品誦/修多羅)(莊春江標點)
  如是我聞
  一時住金剛跋求摩河側薩羅梨林中。
  爾時,尊者阿難獨一靜處,思惟禪思,作如是念:
  「頗有一法修習、多修習,令四法滿足;四法滿足已,七法滿足;七法滿足已,二法滿足?」
  時,尊者阿難從禪覺已,往詣佛所,稽首禮足,退坐一面,白佛言:
  「世尊!我獨一靜處,思惟禪思,作是念:『頗有一法多修習已,令四法滿足,……乃至二法滿足?』我今問世尊:『寧有一法多修習已,能令乃至二法滿足耶?』」
  佛告阿難:
  「有一法,多修習已,……乃至能令二法滿足。
  何等為一法?謂:安那般那念多修習已,能令四念處滿足;四念處滿足已,七覺分滿足;七覺分滿足已,明、解脫滿足。
  云何修安那般那念,四念處滿足?
  是比丘依止聚落,……乃至如滅出息念學。阿難!如是,聖弟子入息念時,如入息念學;出息念時,如出息念學:若長、若短、一切身行覺知入息念時,如入息念學;出息念時,如出息念學、身行休息入息念時,如身行休息入息念學;身行休息出息念時,如身行休息出息念學,聖弟子爾時身身觀念住,異於身者,彼亦如是隨身比思惟。
  若有時聖弟子喜覺知、樂覺知、心行覺知、心行息覺知入息念時,如心行息入息念學;心行息出息念時,如心行息出息念學,是聖弟子爾時受受觀念住,若復異受者,彼亦{受隨身}[隨受]比思惟。
  有時聖弟子心覺知心悅心定心解脫覺知入息念時,如入息念學;心解脫出息念時,如心解脫出息念學,是聖弟子爾時心心觀念住,若有異心者,彼亦隨心比思惟。
  若聖弟子有時觀無常、無欲、,如無常、斷、無欲、滅觀住學,是聖弟子爾時法法觀念住,異於法者,亦隨法比思惟。
  是名修安那般那念,滿足四念處。」
  阿難白佛:「如是,修習安那般那念令四念處滿足,云何修四念處令七覺分滿足?」
  佛告阿難:
  「若比丘身身觀念住,念住已繫念住不忘,爾時方便修念覺分;修念覺分已,念覺分滿足。
  念覺滿足已,於法選擇、思量,爾時方便修擇法覺分;修擇法覺分已,擇法覺分滿足。
  於法選擇、分別、思量已,得精勤方便,爾時方便修習精進覺分;修精進覺分已,精進覺分滿足。
  方便精進已,則心歡喜,爾時方便修喜覺分;修喜覺分已,喜覺分滿足。
  歡喜已,身、心猗息,爾時方便修猗覺分;修猗覺分已,猗覺分滿足。
  身心樂已,得三昧,爾時修覺分;修定覺分已,定覺分滿足。
  定覺分滿足已,貪憂則滅,得平等捨,爾時方便修捨覺分;修捨覺分已,捨覺分滿足。
  受……心……法法念處亦如是說,是名修四念處,滿足七覺分。」
  阿難白佛:
  「是名修四念處滿足七覺分,云何修七覺分滿足明、解脫?」
  佛告阿難:
  「若比丘修念覺分,依遠離、依無欲、依滅、向於捨修念覺分已,滿足明、解脫,……乃至修捨覺分,依遠離、依無欲、依滅、向於捨,如是修捨覺分已、明、解脫滿足。
  阿難!是名法法相類,法法相潤,如是,十三法,一法為增上,一法為門,次第增進,修習滿足。」
  佛說此經已,尊者阿難聞佛所說,歡喜奉行。

相應部54相應13經/阿難經第一(入出息相應/大篇/修多羅)(莊春江譯)
  起源於舍衛城。
  那時,尊者阿難去見世尊。抵達後,向世尊問訊,接著在一旁坐下。在一旁坐好後,尊者阿難對世尊這麼說:
  「大德!當有一法已修習、已多修習時,使四法完成;當四法已修習、已多修習時,使七法完成;當七法已修習、已多修習時,使二法完成嗎?」
  「阿難!當有一法已修習、已多修習時,使四法完成;當四法已修習、已多修習時,使七法完成;當七法已修習、已多修習時,使二法完成。」
  「但,大德!什麼是一法,當已修習、已多修習時,使四法完成;當四法已修習、已多修習時,使七法完成;當七法已修習、已多修習時,使二法完成呢?」
  「阿難!入出息念之定是一法,當已修習、已多修習時,使四念住完成;當四念住已修習、已多修習時,使七覺支完成;當七覺支已修習、已多修習時,使明與解脫完成。
  阿難!當入出息念之定如何已修習、如何已多修習時,使四念住完成呢?阿難!這裡,比丘林野,或到樹下,或到空屋,坐下,盤腿後,挺直身體,建立起面前的念後他只具念地吸氣、只具念地呼氣:
  當吸氣長時,他了知:『我吸氣長。』或當呼氣長時,他了知:『我呼氣長。』
  ……(中略)
  他學習:『隨觀斷念,我將吸氣。』他學習:『隨觀斷念,我將呼氣。』
  阿難!比丘每當吸氣長時,他了知:『我吸氣長。』或當呼氣長時,他了知:『我呼氣長』、……短……(中略)他學習:『使身行寧靜著,我將吸氣。』他學習:『使身行寧靜著,我將呼氣。』阿難!那時,比丘住於在身上隨觀身,熱心、正知、有念,能調伏對於世間的貪婪、憂,那是什麼原因呢?阿難!我說這是身的一種,即:吸氣與呼氣。阿難!因此,在這裡,那時,比丘住於在身上隨觀身,熱心、正知、有念,能調伏對於世間的貪婪、憂。
  阿難!比丘每當他學習:『經驗著喜,我將吸氣。』……(中略)經驗著樂……(中略)經驗著心行……(中略)他學習:『使心行寧靜著,我將吸氣。』他學習:『使心行寧靜著,我將呼氣。』阿難!那時,比丘住於在受上隨觀受,熱心、正知、有念,能調伏對於世間的貪婪、憂,那是什麼原因呢?阿難!我說這是受的一種,即:吸氣與呼氣的好好作意。阿難!因此,在這裡,那時,比丘住於在受上隨觀受,熱心、正知、有念,能調伏對於世間的貪婪、憂。
  阿難!比丘每當他學習:『經驗著心,我將吸氣。』他學習:『經驗著心,我將呼氣。』……使心喜悅著……(中略)集中著心……(中略)他學習:『使心解脫著,我將吸氣。』他學習:『使心解脫著,我將呼氣。』阿難!那時,比丘住於在心上隨觀心,熱心、正知、有念,能調伏對於世間的貪婪、憂,那是什麼原因呢?阿難!我說念已忘失、不正知者無入出息念之定的修習。阿難!因此,在這裡,那時,比丘住於在心上隨觀心,熱心、正知、有念,能調伏對於世間的貪婪、憂。
  阿難!比丘每當……隨觀無常……(中略)隨觀離貪……(中略)隨觀滅……(中略)他學習:『隨觀斷念,我將吸氣。』他學習:『隨觀斷念,我將呼氣。』阿難!那時,比丘住於在法上隨觀法,熱心、正知、有念,能調伏對於世間的貪婪、憂,凡以慧看見貪婪、憂的捨斷後,他是善旁觀者。阿難!因此,在這裡,那時,比丘住於在法上隨觀法,熱心、正知、有念,能調伏對於世間的貪婪、憂。
  阿難!當入出息念之定這麼已修習、這麼已多修習時,使四念住完成。
  阿難!當四念住如何已修習、如何已多修習時,使七覺支完成呢?
  阿難!比丘每當他住於在身上看到身時,那時,比丘之念已現前而不忘失。阿難!每當比丘之念已現前而不忘失時,那時,比丘的念覺支已被發動,那時,比丘修習念覺支,那時,比丘的念覺支到達圓滿的修習。
  當住於像這樣的念時,他對那法以慧考察、伺察、到達審慮。阿難!每當比丘住於像這樣的念,他對那法以慧考察、伺察、到達審慮時,那時,比丘的擇法覺支已被發動,那時,比丘修習擇法覺支,那時,比丘的擇法覺支到達圓滿的修習。
  當他對那法以慧考察、伺察、到達審慮時,活力已被激發而不退。阿難!每當他對那法以慧考察、伺察、到達審慮,比丘的活力已被激發而不退時,那時,比丘的活力覺支已被發動,那時,比丘修習活力覺支,那時,比丘的活力覺支到達圓滿的修習。
  當活力已被發動時,精神的喜生起。阿難!每當活力已被發動比丘之精神的喜生起時,比丘的喜覺支已被發動,那時,比丘修習喜覺支,那時,比丘的喜覺支到達圓滿的修習。
  當意喜時,身寧靜心也寧靜。阿難!每當意喜比丘的身寧靜、心也寧靜時,那時,比丘的寧靜覺支已被發動,那時,比丘修習寧靜覺支,那時,比丘的寧靜覺支到達圓滿的修習。
  當身寧靜時,有樂者的心入定。阿難!每當身寧靜、有樂比丘的心入定時,比丘的定覺支就已被發動,那時,比丘修習定覺支,那時,比丘的定覺支到達圓滿的修習。
  他成為這樣得定的心之善旁觀者。阿難!每當比丘成為這樣得定的心之善旁觀者時,那時,比丘的平靜覺支已被發動,那時,比丘修習平靜覺支,那時,比丘的平靜覺支到達圓滿的修習。
  阿難!每當比丘住於在受上……(中略)在心上……(中略)住於在法上隨觀法時,那時,比丘之念已現前而不忘失。
  阿難!每當比丘之念已現前而不忘失時,那時,比丘的念覺支已被發動,那時,比丘修習念覺支,那時,比丘的念覺支到達圓滿的修習。(……應該如同最初念住那樣使之詳細)
  他成為這樣得定的心之善旁觀者。阿難!每當比丘成為這樣得定的心之善旁觀者時,那時,比丘的平靜覺支已被發動,那時,比丘修習平靜覺支,那時,比丘的平靜覺支到達圓滿的修習。
  阿難!當四念住這麼已修習、這麼已多修習時,使七覺支完成。
  阿難!當七覺支如何已修習、如何已多修習時,使明與解脫完成呢?阿難!這裡,比丘依止遠離、依止離貪、依止滅、捨棄的圓熟修習念覺支,……修習擇法覺支……(中略)依止遠離、依止離貪、依止滅、捨棄的圓熟修習平靜覺支。阿難!當七覺支這麼已修習、這麼已多修習時,使明與解脫完成。」

巴利語經文(台灣嘉義法雨道場流通的word版本)
SN.54.13/(3) Paṭhama-ānandasuttaṃ
   989. Sāvatthinidānaṃ. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca– “atthi nu kho, bhante ekadhammo bhāvito bahulīkato cattāro dhamme paripūreti, cattāro dhammā bhāvitā bahulīkatā satta dhamme paripūrenti, satta dhammā bhāvitā bahulīkatā dve dhamme paripūrentī”ti?
   “Atthi kho, ānanda, ekadhammo bhāvito bahulīkato cattāro dhamme paripūreti, cattāro dhammā bhāvitā bahulīkatā satta dhamme paripūrenti, satta dhammā bhāvitā bahulīkatā dve dhamme paripūrentī”ti.
   “Katamo pana, bhante, ekadhammo bhāvito bahulīkato cattāro dhamme paripūreti, cattāro dhammā bhāvitā bahulīkatā satta dhamme paripūrenti, satta dhammā bhāvitā bahulīkatā dve dhamme paripūrentī”ti? “Ānāpānassatisamādhi kho, ānanda, ekadhammo bhāvito bahulīkato cattāro satipaṭṭhāne paripūreti, cattāro satipaṭṭhānā bhāvitā bahulīkatā satta bojjhaṅge paripūrenti, satta bojjhaṅgā bhāvitā bahulīkatā vijjāvimuttiṃ paripūrenti”.
   “Kathaṃ bhāvito, ānanda, ānāpānassatisamādhi kathaṃ bahulīkato cattāro satipaṭṭhāne paripūreti? Idhānanda, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So satova assasati, satova passasati. Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti, dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti …pe… ‘paṭinissaggānupassī assasissāmī’ti sikkhati, ‘paṭinissaggānupassī passasissāmī’ti sikkhati”. “Yasmiṃ samaye, ānanda, bhikkhu dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti, dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti; rassaṃ vā …pe… ‘passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ti sikkhati, ‘passambhayaṃ kāyasaṅkhāraṃ passasissāmī’ti sikkhati– kāye kāyānupassī, ānanda, bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Taṃ kissa hetu? Kāyaññatarāhaṃ, ānanda, etaṃ vadāmi, yadidaṃ– assāsapassāsaṃ Tasmātihānanda, kāye kāyānupassī bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ”.
   “Yasmiṃ samaye, ānanda, bhikkhu ‘pītippaṭisaṃvedī assasissāmī’ti sikkhati …pe… sukhappaṭisaṃvedī …pe… cittasaṅkhārappaṭisaṃvedī …pe… ‘passambhayaṃ cittasaṅkhāraṃ assasissāmī’ti sikkhati, ‘passambhayaṃ cittasaṅkhāraṃ passasissāmī’ti sikkhati– vedanāsu vedanānupassī, ānanda, bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Taṃ kissa hetu? Vedanāññatarāhaṃ, ānanda, etaṃ vadāmi, yadidaṃ– assāsapassāsānaṃ sādhukaṃ manasikāraṃ. Tasmātihānanda, vedanāsu vedanānupassī bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
   “Yasmiṃ samaye, ānanda, bhikkhu ‘cittappaṭisaṃvedī assasissāmī’ti sikkhati, ‘cittappaṭisaṃvedī passasissāmī’ti sikkhati; abhippamodayaṃ cittaṃ …pe… samādahaṃ cittaṃ …pe… ‘vimocayaṃ cittaṃ assasissāmī’ti sikkhati, ‘vimocayaṃ cittaṃ passasissāmī’ti sikkhati– citte cittānupassī, ānanda, bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Taṃ kissa hetu? Nāhaṃ, ānanda, muṭṭhassatissa asampajānassa ānāpānassatisamādhibhāvanaṃ vadāmi. Tasmātihānanda, citte cittānupassī bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
   “Yasmiṃ samaye, ānanda, bhikkhu aniccānupassī …pe… virāgānupassī …pe… nirodhānupassī …pe… ‘paṭinissaggānupassī assasissāmī’ti sikkhati, ‘paṭinissaggānupassī passasissāmī’ti sikkhati– dhammesu dhammānupassī, ānanda, bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. So yaṃ taṃ hoti abhijjhādomanassānaṃ pahānaṃ taṃ paññāya disvā sādhukaṃ ajjhupekkhitā hoti. Tasmātihānanda, dhammesu dhammānupassī bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
   “Evaṃ bhāvito kho, ānanda, ānāpānassatisamādhi evaṃ bahulīkato cattāro satipaṭṭhāne paripūreti.
   “Kathaṃ bhāvitā cānanda, cattāro satipaṭṭhānā kathaṃ bahulīkatā satta bojjhaṅge paripūrenti? Yasmiṃ samaye, ānanda, bhikkhu kāye kāyānupassī viharati– upaṭṭhitāssa tasmiṃ samaye bhikkhuno sati hoti asammuṭṭhā. Yasmiṃ samaye, ānanda, bhikkhuno upaṭṭhitā sati hoti asammuṭṭhā– satisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti, satisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, satisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.
   “So tathā sato viharanto taṃ dhammaṃ paññāya pavicinati pavicarati parivīmaṃsamāpajjati. Yasmiṃ samaye, ānanda, bhikkhu tathā sato viharanto taṃ dhammaṃ paññāya pavicinati pavicarati parivīmaṃsamāpajjati– dhammavicayasambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti, dhammavicayasambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, dhammavicayasambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.
   “Tassa taṃ dhammaṃ paññāya pavicinato pavicarato parivīmaṃsamāpajjato āraddhaṃ hoti vīriyaṃ asallīnaṃ. Yasmiṃ samaye, ānanda, bhikkhuno taṃ dhammaṃ paññāya pavicinato pavicarato parivīmaṃsamāpajjato āraddhaṃ hoti vīriyaṃ asallīnaṃ– vīriyasambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti, vīriyasambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, vīriyasambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.
   “Āraddhavīriyassa uppajjati pīti nirāmisā. Yasmiṃ samaye, ānanda, bhikkhuno āraddhavīriyassa uppajjati pīti nirāmisā– pītisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti, pītisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, pītisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.
   “Pītimanassa kāyopi passambhati, cittampi passambhati. Yasmiṃ samaye, ānanda, bhikkhuno pītimanassa kāyopi passambhati, cittampi passambhati– passaddhisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti, passaddhisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, passaddhisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.
   “Passaddhakāyassa sukhino cittaṃ samādhiyati. Yasmiṃ samaye, ānanda, bhikkhuno passaddhakāyassa sukhino cittaṃ samādhiyati– samādhisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti, samādhisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, samādhisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.
   “So tathāsamāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti. Yasmiṃ samaye, ānanda, bhikkhu tathāsamāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti– upekkhāsambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti, upekkhāsambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti upekkhāsambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.
   “Yasmiṃ samaye, ānanda, bhikkhu vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharati– upaṭṭhitāssa tasmiṃ samaye bhikkhuno sati hoti asammuṭṭhā. Yasmiṃ samaye, ānanda, bhikkhuno upaṭṭhitā sati hoti asammuṭṭhā– satisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti, satisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, satisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati. (yathā paṭhamaṃ satipaṭṭhānaṃ, evaṃ vitthāretabbaṃ).
   “So tathāsamāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti. Yasmiṃ samaye, ānanda, bhikkhu tathāsamāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti– upekkhāsambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti, upekkhāsambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, upekkhāsambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati. Evaṃ bhāvitā kho, ānanda, cattāro satipaṭṭhānā evaṃ bahulīkatā satta bojjhaṅge paripūrenti.
   “Kathaṃ bhāvitā, ānanda, satta bojjhaṅgā kathaṃ bahulīkatā vijjāvimuttiṃ paripūrenti? Idhānanda, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ, dhammavicayasambojjhaṅgaṃ bhāveti …pe… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ bhāvitā kho, ānanda, satta bojjhaṅgā evaṃ bahulīkatā vijjāvimuttiṃ paripūrentī”ti. Tatiyaṃ.
南北傳經文比對(莊春江作):