經號:   
   (SN.22.5 更新)
相應部22相應5經/定經(蘊相應/蘊篇/修多羅)(莊春江譯)
  我聽到這樣
  有一次世尊住在舍衛城祇樹林給孤獨園。
  在那裡,世尊召喚比丘們:「比丘們!」
  「尊師!」那些比丘回答世尊。
  世尊這麼說:
  「比丘們!你們要修習。比丘們!得定的比丘如實了知,如實了知什麼呢?色的集起與滅沒,受的集起與滅沒,想的集起與滅沒,行的集起與滅沒,識的集起與滅沒。
  而,比丘們!什麼是色的集起?什麼是受的集起?什麼是想的集起?什麼是行的集起?什麼是識的集起?
  比丘們!這裡,比丘歡喜、歡迎、持續固持;歡喜、歡迎、持續固持什麼呢?歡喜、歡迎、持續固持色;當歡喜、歡迎、持續固持那個色時,則生起歡喜;凡在色上歡喜者,則是取;以其取為緣而有有;以有為緣而有生;以生為緣而有老、死、愁、悲、苦、憂、絕望生起,這樣是這整個苦蘊
  受……(中略)……想……行……歡喜、歡迎、持續固持識;當歡喜、歡迎、持續固持那個識時,則生起歡喜;凡在識上歡喜者,則是取;以其取為緣而有有;以有為緣而有生;以生為緣而有老、死、愁、悲、苦、憂、絕望生起,這樣是這整個苦蘊的集。
  比丘們!這是色的集起,這是受的集起,這是想的集起,這是行的集起,這是識的集起。
  而,比丘們!什麼是色的滅沒?什麼是受的滅沒?什麼是想的滅沒?什麼是行的滅沒?什麼是識的滅沒?
  比丘們!這裡,比丘不歡喜、不歡迎、不持續固持;不歡喜、不歡迎、不持續固持什麼呢?不歡喜、不歡迎、不持續固持色;對色不歡喜、不歡迎、不持續固持後,則在色上的歡喜滅;以其歡喜的滅而取滅;以取滅而有滅……(中略)這樣是這整個苦蘊的滅。
  不歡喜、不歡迎、不持續固持受;對受不歡喜、不歡迎、不持續固持後,則在受上的歡喜滅;以其歡喜的滅而取滅;以取滅而有滅……(中略)這樣是這整個苦蘊的滅。不歡喜、不歡迎、不持續固持想……(中略)不歡喜、不歡迎、不持續固持行;對行不歡喜、不歡迎、不持續固持後,則在行上的歡喜滅;以其歡喜的滅而取滅;以取滅而有滅……(中略)這樣是這整個苦蘊的滅。不歡喜、不歡迎、不持續固持識;對識不歡喜、不歡迎、不持續固持後,則在識上的歡喜滅;以其歡喜的滅而取滅;以取滅而有滅……(中略)這樣是這整個苦蘊的滅。
  比丘們!這是色的滅沒,這是受的滅沒,這是想的滅沒,這是行的滅沒,這是識的滅沒。」
SN.22.5/(5). Samādhisuttaṃ
   5. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi– “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca– “samādhiṃ, bhikkhave, bhāvetha; samāhito, bhikkhave, bhikkhu yathābhūtaṃ pajānāti. Kiñca yathābhūtaṃ pajānāti? Rūpassa samudayañca atthaṅgamañca, vedanāya samudayañca atthaṅgamañca saññāya samudayañca atthaṅgamañca, saṅkhārānaṃ samudayañca atthaṅgamañca, viññāṇassa samudayañca atthaṅgamañca”.
   “Ko ca, bhikkhave, rūpassa samudayo, ko vedanāya samudayo, ko saññāya samudayo, ko saṅkhārānaṃ samudayo, ko viññāṇassa samudayo? Idha, bhikkhave, bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati.
   “Kiñca abhinandati abhivadati ajjhosāya tiṭṭhati? Rūpaṃ abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa rūpaṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. Yā rūpe nandī tadupādānaṃ. Tassupādānapaccayā bhavo; bhavapaccayā jāti; jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.
   “Vedanaṃ abhinandati …pe… saññaṃ abhinandati… saṅkhāre abhinandati… viññāṇaṃ abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa viññāṇaṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. Yā viññāṇe nandī tadupādānaṃ. Tassupādānapaccayā bhavo; bhavapaccayā jāti; jātipaccayā …pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti.
   “Ayaṃ, bhikkhave, rūpassa samudayo; ayaṃ vedanāya samudayo; ayaṃ saññāya samudayo; ayaṃ saṅkhārānaṃ samudayo; ayaṃ viññāṇassa samudayo.
   “Ko ca, bhikkhave, rūpassa atthaṅgamo, ko vedanāya… ko saññāya… ko saṅkhārānaṃ… ko viññāṇassa atthaṅgamo?
   Idha, bhikkhave, nābhinandati nābhivadati nājjhosāya tiṭṭhati.
   “Kiñca nābhinandati nābhivadati nājjhosāya tiṭṭhati? Rūpaṃ nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa rūpaṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā rūpe nandī sā nirujjhati. Tassa nandīnirodhā upādānanirodho; upādānanirodhā bhavanirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti.
   “Vedanaṃ nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa vedanaṃ anabhinandato anabhivadato anajjhosā tiṭṭhato yā vedanāya nandī sā nirujjhati. Tassa nandīnirodhā upādānanirodho; upādānanirodhā bhavanirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti.
   “Saññaṃ nābhinandati …pe… saṅkhāre nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa saṅkhāre anabhinandato anabhivadato anajjhosāya tiṭṭhato yā saṅkhāresu nandī sā nirujjhati. Tassa nandīnirodhā upādānanirodho; upādānanirodhā bhavanirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti.
   “Viññāṇaṃ nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa viññāṇaṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā viññāṇe nandī sā nirujjhati. Tassa nandīnirodhā upādānanirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti.
   “Ayaṃ bhikkhave, rūpassa atthaṅgamo, ayaṃ vedanāya atthaṅgamo, ayaṃ saññāya atthaṅgamo, ayaṃ saṅkhārānaṃ atthaṅgamo, ayaṃ viññāṇassa atthaṅgamo”ti. Pañcamaṃ.
漢巴經文比對(莊春江作):
  「取緣有(SA.67)」,南傳作「以其取為緣而有有」(tassupādānapaccayā bhavo),菩提比丘長老英譯為「以取為條件,[結果是]存在」(with one’s clinging as conditions, existence [comes to be])。按:「愛緣取,取緣有,有緣生,生緣老死、憂、悲、惱、苦」即「緣起五支說」,參看SA.283。
  「得定的」(samāhita,另音譯為「三摩呬多」,義譯為「等引」,另譯為「已定置;入定;入定者;等持者;得定者」),菩提比丘長老英譯為「集中貫注者」(who is concentrated)。按:《顯揚真義》以「近行、安止」(upacārappanāhi)解說。