經號:   
   (AN.3.40 更新)
增支部3集40經/增上經(莊春江譯)
  「比丘們!有這三種增上,哪三種?自增上、世間增上、法增上。
  比丘們!而哪一種是自增上?比丘們!這裡,到林野的,或到樹下的,或到空屋的比丘像這樣深慮:『然而,我非衣服之因從在家出家成為無家者;非施食之因、非如是有無之因從在家出家成為無家者,而是:「我是陷入生、老、死、愁、悲、苦、憂、絕望者,陷入苦者,被苦征服者,也許這整個苦蘊的作終結能被知道。[MN.68, 167段]」然而,我捨去任何的欲後,從在家出家成為無家者,如果我同時也遍求像這樣的諸欲,或比那個更惡欲求的,這對我是不適當的。』他像這樣深慮:『又,我的活力已被發動將成為不退縮的,念已現起成為不忘失的,身已寧靜成為無激情的,已得定成為心一境。』他就作自增上後,捨斷不善的,修習善的;捨斷有罪過的,修習無罪過的,保護純淨的自己,比丘們!這被稱為自增上。
  比丘們!而哪一種是世間增上?比丘們!這裡,到林野的,或到樹下的,或到空屋的比丘像這樣深慮:『然而,我非衣服之因從在家出家成為無家者;非施食之因、非如是有無之因從在家出家成為無家者,而是:「我是陷入生、老、死、愁、悲、苦、憂、絕望者,陷入苦者,被苦征服者,也許這整個苦蘊的作終結能被知道。」然而,成為這樣出家者的我如果同時也尋思欲尋,或尋思惡意尋,或尋思加害尋,然而,這個共住世間是大的,又,有神通、天眼、知他心的沙門婆羅門存在於廣大的共住世間中,他們雖從遠處看見,但沒看見近的[自己],也以心知道心,他們也會這麼知道我:「先生!請你們看這位善男子:當以信從在家出家成為無家者時,住於被惡不善法覆蓋。」有自身神通、天眼、自身知他心的天神也存在,他們雖從遠處看見,但沒看見近的,也以心知道心,他們也會這麼知道我:「先生!請你們看這位善男子:當以信從在家出家成為無家者時,住於被惡不善法覆蓋。」』他像這樣深慮:『我的活力已被發動將成為不退縮的,念已現起成為不忘失的,身已寧靜成為無激情的,已得定成為心一境。』他就作世間增上後,捨斷不善的,修習善的;捨斷有罪過的,修習無罪過的,保護純淨的自己,比丘們!這被稱為世間增上。
  比丘們!而哪一種是法增上?比丘們!這裡,到林野的,或到樹下的,或到空屋的比丘像這樣深慮:『然而,我非衣服之因從在家出家成為無家者;非施食之因、非如是有無之因從在家出家成為無家者,而是:「我是陷入生、老、死、愁、悲、苦、憂、絕望者,陷入苦者,被苦征服者,也許這整個苦蘊的作終結能被知道家成為無家者,而是:「我已陷入生、老、死、愁悲苦憂惱,已陷入苦,已被苦征服,如果能了知得到這整個苦蘊的結束就好了。」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,又,有我的同梵行者們住於成為知者、見者,然而,當我在這麼善說的法律中出家時,如果同時也住於懈怠、放逸,這對我是不適當的。』他像這樣深慮:『我的活力已被發動將成為不退縮的,念已現起成為不忘失的,身已寧靜成為無激情的,已得定成為心一境。』他就作法增上後,捨斷不善的,修習善的;捨斷有罪過的,修習無罪過的,保護純淨的自己,比丘們!這被稱為法增上。比丘們!這是三種增上。」
  「世間沒有所謂秘密:對作惡行為者,
   男子!你自己知道:真實又或虛妄。
   先生!證人的你確實輕蔑,善的自己,
   凡在自己中存在惡的,你對自己隱藏。
   天神們與如來們看見,世間中行不正的愚者,
   因此自增上者,以及世間增上者是明智者與禪修者
   而法增上者是隨法行者,真理努力者、牟尼不衰退。
   征服魔、打勝死神後,但凡勤奮者觸達生的滅盡,
   那位像那樣者、世間知者、極聰明者,牟尼在一切法上是不等同彼者。」
   天使品第四,其攝頌
  「梵天、阿難、舍利弗,因由、如手,
   使者、二則王,柔軟、增上。」
AN.3.40/ 10. Ādhipateyyasuttaṃ
   40. “Tīṇimāni bhikkhave, ādhipateyyāni. Katamāni tīṇi? Attādhipateyyaṃ, lokādhipateyyaṃ, dhammādhipateyyaṃ. Katamañca, bhikkhave, attādhipateyyaṃ? Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati– ‘na kho panāhaṃ cīvarahetu agārasmā anagāriyaṃ pabbajito. Na piṇḍapātahetu, na senāsanahetu, na itibhavābhavahetu agārasmā anagāriyaṃ pabbajito. Api ca khomhi otiṇṇo jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto. Appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethāti. Ahañceva kho pana yādisake kāme ohāya agārasmā anagāriyaṃ pabbajito tādisake vā kāme pariyeseyyaṃ tato vā pāpiṭṭhatare, na metaṃ patirūpan’ti. So iti paṭisañcikkhati– ‘āraddhaṃ kho pana me vīriyaṃ bhavissati asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggan’ti. So attānaṃyeva adhipatiṃ karitvā akusalaṃ pajahati, kusalaṃ bhāveti, sāvajjaṃ pajahati, anavajjaṃ bhāveti, suddhaṃ attānaṃ pariharati. Idaṃ vuccati, bhikkhave, attādhipateyyaṃ.
   “Katamañca, bhikkhave, lokādhipateyyaṃ? Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati– ‘na kho panāhaṃ cīvarahetu agārasmā anagāriyaṃ pabbajito. Na piṇḍapātahetu, na senāsanahetu, na itibhavābhavahetu agārasmā anagāriyaṃ pabbajito. Api ca khomhi otiṇṇo jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto. Appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. Ahañceva kho pana evaṃ pabbajito samāno kāmavitakkaṃ vā vitakkeyyaṃ, byāpādavitakkaṃ vā vitakkeyyaṃ, vihiṃsāvitakkaṃ vā vitakkeyyaṃ, mahā kho panāyaṃ lokasannivāso. Mahantasmiṃ kho pana lokasannivāse santi samaṇabrāhmaṇā iddhimanto dibbacakkhukā paracittaviduno. Te dūratopi passanti, āsannāpi na dissanti, cetasāpi cittaṃ pajānanti. Tepi maṃ evaṃ jāneyyuṃ– ‘passatha, bho, imaṃ kulaputtaṃ saddhā agārasmā anagāriyaṃ pabbajito samāno vokiṇṇo viharati pāpakehi akusalehi dhammehī’ti. Devatāpi kho santi iddhimantiniyo dibbacakkhukā paracittaviduniyo. Tā dūratopi passanti, āsannāpi na dissanti, cetasāpi cittaṃ jānanti. Tāpi maṃ evaṃ jāneyyuṃ– ‘passatha, bho, imaṃ kulaputtaṃ saddhā agārasmā anagāriyaṃ pabbajito samāno vokiṇṇo viharati pāpakehi akusalehi dhammehī’ti. So iti paṭisañcikkhati– ‘āraddhaṃ kho pana me vīriyaṃ bhavissati asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggan’ti. So lokaṃyeva adhipatiṃ karitvā akusalaṃ pajahati, kusalaṃ bhāveti, sāvajjaṃ pajahati, anavajjaṃ bhāveti, suddhaṃ attānaṃ pariharati. Idaṃ vuccati, bhikkhave, lokādhipateyyaṃ.
   “Katamañca, bhikkhave, dhammādhipateyyaṃ? Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati– ‘na kho panāhaṃ cīvarahetu agārasmā anagāriyaṃ pabbajito. Na piṇḍapātahetu, na senāsanahetu, na itibhavābhavahetu agārasmā anagāriyaṃ pabbajito. Api ca khomhi otiṇṇo jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto. Appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethāti. Svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhīti. Santi kho pana me sabrahmacārī jānaṃ passaṃ viharanti. Ahañceva kho pana evaṃ svākkhāte dhammavinaye pabbajito samāno kusīto vihareyyaṃ pamatto, na metaṃ assa patirūpan’ti. So iti paṭisañcikkhati– ‘āraddhaṃ kho pana me vīriyaṃ bhavissati asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggan’ti. So dhammaṃyeva adhipatiṃ karitvā akusalaṃ pajahati, kusalaṃ bhāveti, sāvajjaṃ pajahati, anavajjaṃ bhāveti, suddhaṃ attānaṃ pariharati. Idaṃ vuccati, bhikkhave, dhammādhipateyyaṃ. Imāni kho, bhikkhave, tīṇi ādhipateyyānī”ti.
  “Natthi loke raho nāma, pāpakammaṃ pakubbato;
  Attā te purisa jānāti, saccaṃ vā yadi vā musā.
  “Kalyāṇaṃ vata bho sakkhi, attānaṃ atimaññasi;
  Yo santaṃ attani pāpaṃ, attānaṃ parigūhasi.
  “Passanti devā ca tathāgatā ca, lokasmiṃ bālaṃ visamaṃ carantaṃ.
  Tasmā hi attādhipateyyako ca, lokādhipo ca nipako ca jhāyī.
  “Dhammādhipo ca anudhammacārī, na hīyati saccaparakkamo muni.
  Pasayha māraṃ abhibhuyya antakaṃ, yo ca phusī jātikkhayaṃ padhānavā.
  So tādiso lokavidū sumedho, sabbesu dhammesu atammayo munī”ti. Dasamaṃ.
   Devadūtavaggo catuttho.
   Tassuddānaṃ–
   Brahma ānanda sāriputto, nidānaṃ hatthakena ca;
   Dūtā duve ca rājāno, sukhumālādhipateyyena cāti.
漢巴經文比對(莊春江作):
  「我增盛(DA)」,南傳作「自增上」(Attādhipateyyaṃ),菩提比丘長老英譯為「自己為自己的權威」(Oneself as one's authority)。「增上」(adhipateyyaṃ),另譯為「支配;權力;威力,卓越性」,與「增上戒學、增上意學、增上慧學」的「增上」(adhi,另譯為「在......之上;更上的」)不同。
  「因此自增上者,以及世間增上者是明智者與禪修者」(Tasmā hi attādhipateyyako ca, lokādhipo ca nipako ca jhāyī),另版作「因此自增上者應該具念地行,世間增上者是明智者與禪修者」(Tasmā hi attādhipako sato care lokādhipo ca nipako ca jhāyī)。