北傳:雜阿含858經 南傳:增支部11集13經 關涉主題:實踐/六念 (更新)
雜阿含858經[正聞本1162經/佛光本870經](不壞淨相應/道品誦/修多羅)(莊春江標點)
  如是我聞
  一時住舍衛國祇樹給孤獨園,前三月夏安居
  時,有釋氏難提聞佛於舍衛國祇樹給孤獨園前三月結夏安居,聞已,作是念:
  「我當往彼,幷復於彼造作供養眾事,供給如來比丘僧。」即到彼。
  三月竟,時,眾多比丘集於食堂,為世尊縫衣,而作是言:
  「如來不久作衣竟,著衣持鉢,人間遊行。」
  時,釋氏難提聞眾多比丘集於食堂,言:「如來不久作衣竟,著衣持鉢,人間遊行。」聞已,來詣佛所,稽首禮足,退住一面,白佛言:
  「世尊!我今四體支解,四方易韻,先所受法,今悉迷忘,我聞世尊人間遊行,我何時當復更見世尊及諸知識比丘?」
  佛告釋氏難提:
  「若見如來、若不見,若見知識比丘、若不見,汝當隨時修於六念,何等為六?當念如來、法、僧事、自所持戒、自所行施,及念諸天。」
  佛說此經已,釋氏難提聞佛所說,歡喜、隨喜,作禮而去。

增支部11集13經/難提經(莊春江譯)
  有一次世尊住在釋迦族的迦毘羅衛城尼拘律園。那時,世尊想要到舍衛城雨季安居。
  釋迦族難提聽聞:「聽說世尊想要到舍衛城雨季安居。」那時,釋迦族難提想這個:「讓我也到舍衛城雨季安居,在那裡執行工作,同時也將得到經常見世尊。」
  那時,世尊到舍衛城雨季安居,釋迦族難提也到舍衛城雨季安居,在那裡執行工作,同時也得到經常見世尊。當時,眾多比丘為世尊作衣服的工作:「經過三個月,完成衣服的世尊將出發遊行。」
  釋迦族難提聽聞:「聽說眾多比丘為世尊作衣服的工作:『經過三個月,完成衣服的世尊將出發遊行。』」那時,釋迦族難提去見世尊。抵達後,向世尊問訊後,在一旁坐下。在一旁坐下的釋迦族難提對世尊說這個:「大德!這被我聽聞:『聽說眾多比丘為世尊作衣服的工作:「經過三個月,完成衣服的世尊將出發遊行。」』大德!對那些以種種住處住的我們,以哪個住處應該被他住?」
  「難提!好!好!難提!對善男子的你們,這是適當的:凡你們來見如來應該問:『大德!對那些以種種住處住的我們,以哪個住處應該被他住?』難提!有信者是成功的,非無信者;持戒者是成功的,非破戒者;活力已發動者是成功的,非怠惰者;念已現起者是成功的,非念已忘失者;得定者是成功的,非不得定者;有慧者是成功的,非劣慧者。難提!在這六法上住立後,在五法上自身內的念應該被現起。
  難提!這裡,你應該隨念(回憶)如來:『像這樣,那位世尊是阿羅漢遍正覺者明行具足者善逝世間知者應該被調御人的無上調御者天-人們的大師佛陀、世尊。』難提!像這樣,關於對如來,自身內的念應該被現起。
  再者,難提!你應該隨念法:『被世尊善說的法是直接可見的、即時的、請你來看的、能引導的、應該被智者各自經驗的。』難提!像這樣,關於對法,自身內的念應該被現起。
  再者,難提!你應該回憶諸善友:『確實是我的利得,確實是我的善得的:凡我有憐愍的、想要有利的、告誡的、教誡的諸善友。』難提!像這樣,關於對諸善友,自身內的念應該被現起。
  再者,難提!你應該隨念自己的施捨:『確實是我的利得,確實是我的善得的:我在被慳垢纏縛的世代中,以離慳垢之心住於在家,是自由施捨者、以親手施與者、樂於棄捨者、回應乞求者、樂於布施物均分者。』難提!像這樣,關於對施捨,自身內的念應該被現起。
  再者,難提!你應該隨念諸天:『凡諸天就超越物質食物為食諸天的共住狀態後,往生另一個意生身,祂們不認為自己有應該被作的,或已作的增加,難提!猶如非暫時解脫的比丘不認為自己有應該被作的,或已作的增加。同樣的,難提!凡那些諸天就超越物質食物為食諸天的共住狀態,往生另一個意生身,祂們不認自己有應該被作的,或已作的增加。』難提!像這樣,關於對諸天,自身內的念應該被現起。
  難提!具備這十一法的聖弟子就捨斷諸惡不善法,不執取。難提!猶如倒下的瓶子就吐出水,不逆吞回吐出的,難提!又或,猶如在乾草原上放出的火就走到燃燒,已燃燒的不回轉。同樣的,難提!具備這十一法的聖弟子就捨斷諸惡不善法,不執取。」

巴利語經文(台灣嘉義法雨道場流通的word版本)
AN.11.13/ 3. Nandiyasuttaṃ
   13. Ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Tena kho pana samayena bhagavā sāvatthiyaṃ vassāvāsaṃ upagantukāmo hoti.
   Assosi kho nandiyo sakko– “bhagavā kira sāvatthiyaṃ vassāvāsaṃ upagantukāmo”ti. Atha kho nandiyassa sakkassa etadahosi– “yaṃnūnāhampi sāvatthiyaṃ vassāvāsaṃ upagaccheyyaṃ. Tattha kammantañceva adhiṭṭhahissāmi, bhagavantañca lacchāmi kālena kālaṃ dassanāyā”ti.
   Atha kho bhagavā sāvatthiyaṃ vassāvāsaṃ upagacchi. Nandiyopi kho sakko sāvatthiyaṃ vassāvāsaṃ upagacchi. Tattha kammantañceva adhiṭṭhāsi, bhagavantañca labhi kālena kālaṃ dassanāya. Tena kho pana samayena sambahulā bhikkhū bhagavato cīvarakammaṃ karonti– “niṭṭhitacīvaro bhagavā temāsaccayena cārikaṃ pakkamissatī”ti.
   Assosi kho nandiyo sakko– “sambahulā kira bhikkhū bhagavato cīvarakammaṃ karonti– ‘niṭṭhitacīvaro bhagavā temāsaccayena cārikaṃ pakkamissatī’”ti. Atha kho nandiyo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho nandiyo sakko bhagavantaṃ etadavoca– “sutaṃ metaṃ, bhante ‘sambahulā kira bhikkhū bhagavato cīvarakammaṃ karonti– niṭṭhitacīvaro bhagavā temāsaccayena cārikaṃ pakkamissatī’ti. Tesaṃ no, bhante, nānāvihārehi viharataṃ kenassa vihārena vihātabban”ti?
   “Sādhu sādhu, nandiya! Etaṃ kho, nandiya, tumhākaṃ patirūpaṃ kulaputtānaṃ, yaṃ tumhe tathāgataṃ upasaṅkamitvā puccheyyātha– ‘tesaṃ no, bhante, nānāvihārehi viharataṃ kenassa vihārena vihātabban’ti? Saddho kho, nandiya, ārādhako hoti, no assaddho; sīlavā ārādhako hoti, no dussīlo; āraddhavīriyo ārādhako hoti, no kusīto; upaṭṭhitassati ārādhako hoti, no muṭṭhassati; samāhito ārādhako hoti, no asamāhito; paññavā ārādhako hoti, no duppañño. Imesu kho te, nandiya, chasu dhammesu patiṭṭhāya pañcasu dhammesu ajjhattaṃ sati upaṭṭhāpetabbā.
   “Idha tvaṃ, nandiya, tathāgataṃ anussareyyāsi– ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. Iti kho te, nandiya, tathāgataṃ ārabbha ajjhattaṃ sati upaṭṭhāpetabbā.
   “Puna caparaṃ tvaṃ, nandiya, dhammaṃ anussareyyāsi– ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti. Iti kho te, nandiya, dhammaṃ ārabbha ajjhattaṃ sati upaṭṭhāpetabbā.
   “Puna caparaṃ tvaṃ, nandiya, kalyāṇamitte anussareyyāsi– ‘lābhā vata me, suladdhaṃ vata me, yassa me kalyāṇamittā anukampakā atthakāmā ovādakā anusāsakā’ti. Iti kho te, nandiya, kalyāṇamitte ārabbha ajjhattaṃ sati upaṭṭhāpetabbā.
   “Puna caparaṃ tvaṃ, nandiya, attano cāgaṃ anussareyyāsi– ‘lābhā vata me, suladdhaṃ vata me, yohaṃ maccheramalapariyuṭṭhitāya pajāya vigatamalamaccherena cetasā agāraṃ ajjhāvasāmi muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato’ti. Iti kho te, nandiya, cāgaṃ ārabbha ajjhattaṃ sati upaṭṭhāpetabbā.
   “Puna caparaṃ tvaṃ, nandiya, devatā anussareyyāsi– ‘yā devatā atikkammeva kabaḷīkārāhārabhakkhānaṃ devatānaṃ sahabyataṃ aññataraṃ manomayaṃ kāyaṃ upapannā, tā karaṇīyaṃ attano na samanupassanti katassa vā paticayaṃ. Seyyathāpi, nandiya, bhikkhu asamayavimutto karaṇīyaṃ attano na samanupassati katassa vā paticayaṃ; evamevaṃ kho, nandiya, yā tā devatā atikkammeva kabaḷīkārāhārabhakkhānaṃ devatānaṃ sahabyataṃ aññataraṃ manomayaṃ kāyaṃ upapannā, tā karaṇīyaṃ attano na samanupassanti katassa vā paticayaṃ. Iti kho te, nandiya, devatā ārabbha ajjhattaṃ sati upaṭṭhāpetabbā.
   “Imehi kho, nandiya, ekādasahi dhammehi samannāgato ariyasāvako pajahateva pāpake akusale dhamme, na upādiyati. Seyyathāpi, nandiya, kumbho nikkujjo vamateva udakaṃ, no vantaṃ paccāvamati; seyyathāpi vā pana, nandiya, sukkhe tiṇadāye aggi mutto ḍahaññeva gacchati, no daḍḍhaṃ paccudāvattati evamevaṃ kho, nandiya, imehi ekādasahi dhammehi samannāgato ariyasāvako pajahateva pāpake akusale dhamme, na upādiyatī”ti. Tatiyaṃ.
南北傳經文比對(莊春江作):