增支部10集53經/停滯經(莊春江譯)[MA.95]
「
比丘們！我不稱讚即使
在諸善法上的停滯，更何況衰退！比丘們！而我稱讚在諸善法上的增長，非停滯、非減損。
比丘們！而怎樣是在諸善法上的減損，非停滯、非增長？比丘們！這裡，比丘有某種程度的信、戒、所聞、施捨、慧、辯才(比丘以信、戒、所聞、施捨、慧、辯才是某種程度者)，他的那些法既不住留，也不增長，比丘們！我說，這是在諸善法上的減損，非停滯、非增長。比丘們！這樣是在諸善法上的減損，非停滯、非增長。
比丘們！而怎樣是在諸善法上的停滯，非減損、非增長？比丘們！這裡，比丘有某種程度的信、戒、所聞、施捨、慧、辯才，他的那些法既不減損，也不增長，比丘們！我說，這是在諸善法上的停滯，非減損、非增長。比丘們！這樣是在諸善法上的停滯，而非減損、增長。
比丘們！而怎樣是在諸善法上的增長，非停滯、非減損？比丘們！這裡，比丘有某種程度的信、戒、所聞、施捨、慧、辯才，他的那些法既不住留，也不減損，比丘們！我說，這是在諸善法上的增長，非停滯、非減損。比丘們！這樣是在諸善法上的增長，非停滯、非減損。
比丘們！如果比丘不是他心法門的熟練者，那時：『我將成為自心法門的熟練者。』比丘們！應該被你們這麼學。
比丘們！而怎樣比丘是自心法門的熟練者？比丘們！猶如年輕年少的、喜好裝飾之類的女子或男子，當在鏡中，或在遍淨、潔淨、清澈的水鉢中省察自己的面相時，在那裡，如果看見塵垢或污穢，就為了他的塵垢或污穢的捨斷努力。在那裡，如果沒看見塵垢或污穢，以那個，就成為悅意的、
意向圓滿的：『確實是我的利得，確實是我的遍純淨的。』[MN.15]同樣的，比丘們！比丘的省察在諸善法上是多助益的：『我多住於
貪婪的嗎？我多住於無貪婪的嗎？我多住於有瞋害心的嗎？我多住於無瞋害心的嗎？我多住於被惛沈睡眠纏縛的嗎？我多住於離惛沈睡眠的嗎？我多住於掉舉的嗎？我多住於無掉舉的嗎？我多住於疑嗎？我多住於度脫疑的嗎？我多住於易憤怒的嗎？我多住於不易憤怒的嗎？我多住於心被污染的嗎？我多住於心不被污染的嗎？我多住於
身體躁動的嗎？我多住於無身體躁動的嗎？我多住於懈怠的嗎？我多住於活力已被發動的嗎？我多住於得定的嗎？我多住於不得定的嗎？』
比丘們！如果當比丘省察時，這麼知道：『我多住於貪婪的，我多住於有瞋害心的，我多住於被惛沈睡眠纏縛的，我多住於掉舉的，我多住於疑，我多住於易憤怒的，我多住於心被污染的，我多住於身體躁動，我多住於懈怠的，我多住於不得定的。』比丘們！以那個，就為了那些惡不善法的捨斷，
極度的意欲、精進、勇猛、努力、不畏縮、念、正知應該被比丘做。比丘們！猶如衣服已被燒，或頭已被燒，就為了使他的衣服或頭的熄滅，極度的意欲、精進、勇猛、努力、不畏縮、念、正知應該被做。同樣的，比丘們！以那個，就為了那些惡不善法的捨斷，極度的意欲、精進、勇猛、努力、不畏縮、念、正知應該被比丘做。
比丘們！但如果當比丘省察時，這麼知道：『我多住於無貪婪的，我多住於無瞋害心的，我多住於離惛沈睡眠的，我多住於無掉舉的，我多住於脫離疑的，我多住於不易憤怒的，我多住於心不被污染的，我多住於無身體躁動的，我多住於活力已被發動的，我多住於得定的。』比丘們！以那個，就在那些善法上住立後，更進一步在諸
漏的滅盡上努力應該被比丘做。」
AN.10.53/ 3. Ṭhitisuttaṃ
53. “Ṭhitimpāhaṃ bhikkhave, na vaṇṇayāmi kusalesu dhammesu, pageva parihāniṃ. Vuḍḍhiñca kho ahaṃ, bhikkhave, vaṇṇayāmi kusalesu dhammesu, no ṭhitiṃ no hāniṃ.
“Kathañca, bhikkhave, hāni hoti kusalesu dhammesu, no ṭhiti no vuḍḍhi? Idha, bhikkhave, bhikkhu yattako hoti saddhāya sīlena sutena cāgena paññāya paṭibhānena, tassa te dhammā neva tiṭṭhanti no vaḍḍhanti. Hānimetaṃ, bhikkhave, vadāmi kusalesu dhammesu, no ṭhitiṃ no vuḍḍhiṃ. Evaṃ kho, bhikkhave, hāni hoti kusalesu dhammesu, no ṭhiti no vuḍḍhi.
“Kathañca, bhikkhave ṭhiti hoti kusalesu dhammesu, no hāni no vuḍḍhi? Idha, bhikkhave, bhikkhu yattako hoti saddhāya sīlena sutena cāgena paññāya paṭibhānena, tassa te dhammā neva hāyanti no vaḍḍhanti Ṭhitimetaṃ, bhikkhave, vadāmi kusalesu dhammesu, no hāniṃ no vuḍḍhiṃ. Evaṃ kho, bhikkhave, ṭhiti hoti kusalesu dhammesu, no vuḍḍhi no hāni.
“Kathañca, bhikkhave, vuḍḍhi hoti kusalesu dhammesu, no ṭhiti no hāni? Idha, bhikkhave, bhikkhu yattako hoti saddhāya sīlena sutena cāgena paññāya paṭibhānena, tassa te dhammā neva tiṭṭhanti no hāyanti. Vuḍḍhimetaṃ, bhikkhave, vadāmi kusalesu dhammesu, no ṭhitiṃ no hāniṃ. Evaṃ kho, bhikkhave, vuḍḍhi hoti kusalesu dhammesu, no ṭhiti no hāni.
“No ce, bhikkhave, bhikkhu paracittapariyāyakusalo hoti, atha ‘sacittapariyāyakusalo bhavissāmī’ti– evañhi vo, bhikkhave, sikkhitabbaṃ.
“Kathañca, bhikkhave, bhikkhu sacittapariyāyakusalo hoti? Seyyathāpi bhikkhave, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udapatte sakaṃ mukhanimittaṃ paccavekkhamāno sace tattha passati rajaṃ vā aṅgaṇaṃ vā, tasseva rajassa vā aṅgaṇassa vā pahānāya vāyamati. No ce tattha passati rajaṃ vā aṅgaṇaṃ vā, tenevattamano hoti paripuṇṇasaṅkappo– ‘lābhā vata me, parisuddhaṃ vata me’ti. Evamevaṃ kho, bhikkhave, bhikkhuno paccavekkhaṇā bahukārā hoti kusalesu dhammesu– ‘abhijjhālu nu kho bahulaṃ viharāmi, anabhijjhālu nu kho bahulaṃ viharāmi, byāpannacitto nu kho bahulaṃ viharāmi, abyāpannacitto nu kho bahulaṃ viharāmi, thinamiddhapariyuṭṭhito nu kho bahulaṃ viharāmi, vigatathinamiddho nu kho bahulaṃ viharāmi, uddhato nu kho bahulaṃ viharāmi, anuddhato nu kho bahulaṃ viharāmi, vicikiccho nu kho bahulaṃ viharāmi, tiṇṇavicikiccho nu kho bahulaṃ viharāmi, kodhano nu kho bahulaṃ viharāmi, akkodhano nu kho bahulaṃ viharāmi, saṃkiliṭṭhacitto nu kho bahulaṃ viharāmi, asaṃkiliṭṭhacitto nu kho bahulaṃ viharāmi, sāraddhakāyo nu kho bahulaṃ viharāmi, asāraddhakāyo nu kho bahulaṃ viharāmi, kusīto nu kho bahulaṃ viharāmi, āraddhavīriyo nu kho bahulaṃ viharāmi, samāhito nu kho bahulaṃ viharāmi, asamāhito nu kho bahulaṃ viharāmī’ti.
“Sace, bhikkhave, bhikkhu paccavekkhamāno evaṃ jānāti– ‘abhijjhālu bahulaṃ viharāmi, byāpannacitto bahulaṃ viharāmi, thinamiddhapariyuṭṭhito bahulaṃ viharāmi, uddhato bahulaṃ viharāmi, vicikiccho bahulaṃ viharāmi, kodhano bahulaṃ viharāmi, saṃkiliṭṭhacitto bahulaṃ viharāmi, sāraddhakāyo bahulaṃ viharāmi, kusīto bahulaṃ viharāmi, asamāhito bahulaṃ viharāmī’ti, tena, bhikkhave, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ. Seyyathāpi, bhikkhave, ādittacelo vā ādittasīso vā. Tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṃ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya; evamevaṃ kho, bhikkhave, tena bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ.
“Sace pana, bhikkhave, bhikkhu paccavekkhamāno evaṃ jānāti – ‘anabhijjhālu bahulaṃ viharāmi, abyāpannacitto bahulaṃ viharāmi, vigatathinamiddho bahulaṃ viharāmi, anuddhato bahulaṃ viharāmi, tiṇṇavicikiccho bahulaṃ viharāmi, akkodhano bahulaṃ viharāmi, asaṃkiliṭṭhacitto bahulaṃ viharāmi, asāraddhakāyo bahulaṃ viharāmi, āraddhavīriyo bahulaṃ viharāmi, samāhito bahulaṃ viharāmī’ti, tena, bhikkhave, bhikkhunā tesuyeva kusalesu dhammesu patiṭṭhāya uttari āsavānaṃ khayāya yogo karaṇīyo”ti. Tatiyaṃ.