經號:   
   (SN.48.10 更新)
相應部48相應10經/解析經第二(根相應/大篇/修多羅)(莊春江譯)
  「比丘們!有這五根,哪五個呢?信根、……(中略)慧根。
  比丘們!什麼是信根?比丘們!這裡,聖弟子是有信者,他信如來的:『像這樣,那位世尊是阿羅漢、遍正覺者、明與行具足者、善逝、世間知者應該被調御人的無上調御者人天之師、佛陀、世尊。』比丘們!這被稱為信根。
  比丘們!什麼是活力根?比丘們!這裡,聖弟子住於為了不善法的捨斷、為了善法的具足而活力已被發動的,剛毅、堅固的努力,不輕忽在善法上的責任。
  他為了未生起的惡不善法之不生起而生欲、努力、生起活力、盡心、勤奮;為了已生起的惡不善法之捨斷而生欲、努力、生起活力、盡心、勤奮;為了未生起的善法之生起而生欲、努力、生起活力、盡心、勤奮;為了已生起的善法之存續、不消失、增加、擴大、圓滿修習而生欲、努力、生起活力、盡心、勤奮。比丘們!這被稱為活力根。
  比丘們!什麼是念根?比丘們!這裡,聖弟子是有念者,具備最高的念與聰敏,是很久以前做過的、很久以前說過的記憶者與回憶者。
  他住於在身上隨觀身,熱心、正知、有念,能調伏對於世間的貪婪、憂;在受上……(中略)在心上……(中略)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。比丘們!這被稱為念根。
  比丘們!什麼是定根?比丘們!這裡,聖弟子作棄捨所緣後,得到定、得到心一境性。
  他從離欲、離不善法後,進入後住於有尋、有伺離而生喜、樂的初禪;以尋與伺的平息,自信一心,進入後住於無尋、無伺,定而生喜、樂的第二禪;以喜的褪去與住於平靜,有念、正知,以身體感受樂,進入後住於這聖弟子宣說:『他是平靜、具念、住於樂者』的第三禪;以樂的捨斷與苦的捨斷,及以之前喜悅與憂的滅沒,進入後住於不苦不樂,由平靜而念遍淨的第四禪。比丘們!這被稱為定根。
  比丘們!什麼是慧根?比丘們!這裡,聖弟子是有慧者,具備導向生起與滅沒之慧;聖、洞察,導向苦的完全滅盡[之慧]。
  他如實了知『這是苦』,如實了知『這是苦集』,如實了知『這是苦滅』,如實了知『這是導向苦滅道跡』。比丘們!這被稱為慧根。
  比丘們!這些被稱為五根。」
  單純品第一,其攝頌
  「單純的、流二則,阿羅漢二則在後,
   沙門婆羅門、應該被見,解析二則在後。」
SN.48.10/(10) Dutiyavibhaṅgasuttaṃ
   480. “Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṃ …pe… paññindriyaṃ. Katamañca, bhikkhave, saddhindriyaṃ? Idha, bhikkhave, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṃ– ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti– idaṃ vuccati, bhikkhave, saddhindriyaṃ.
   “Katamañca bhikkhave, vīriyindriyaṃ? Idha, bhikkhave, ariyasāvako āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. So anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati– idaṃ vuccati, bhikkhave, vīriyindriyaṃ.
   “Katamañca bhikkhave, satindriyaṃ? Idha, bhikkhave, ariyasāvako satimā hoti paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā. So kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ– idaṃ vuccati, bhikkhave, satindriyaṃ.
   “Katamañca, bhikkhave, samādhindriyaṃ? Idha, bhikkhave, ariyasāvako vossaggārammaṇaṃ karitvā labhati samādhiṃ, labhati cittassa ekaggataṃ. So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati– idaṃ vuccati, bhikkhave, samādhindriyaṃ.
   “Katamañca bhikkhave, paññindriyaṃ? Idha, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya, sammā dukkhakkhayagāminiyā. So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti– idaṃ vuccati, bhikkhave, paññindriyaṃ. Imāni kho, bhikkhave, pañcindriyānī”ti. Dasamaṃ.
   Suddhikavaggo paṭhamo.
   Tassuddānaṃ–
   Suddhikañceva dve sotā, arahantā apare duve;
   Samaṇabrāhmaṇā daṭṭhabbaṃ, vibhaṅgā apare duveti.
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