增支部10集72經/刺經(莊春江譯)[MA.84]
有一次，
世尊住在毘舍離大林重閣講堂，與眾多有名的
上座弟子在一起：
尊者遮羅、尊者優玻遮羅、尊者大古古刀、尊者葛林玻、尊者尼葛刀、尊者葛低沙喝，以及其他各個有名的上座弟子在一起。
當時，眾多有名的離車族人為了見世尊，以一輛輛吉祥車，高聲、大聲地進入大林。那時，那些尊者們想這個：
「這些眾多有名的離車族人為了見世尊，以一輛輛吉祥車，高聲、大聲地進入大林。『對禪定來說，聲音是刺』被世尊說，讓我們去牛角沙羅森林，在那裡，我們能住於少聲的、少雜亂的、安樂的。」
那時，那些尊者去牛角沙羅森林，在那裡，那些尊者住於少聲的、少雜亂的、安樂的。
那時，世尊召喚
比丘們：
「比丘們！遮羅在哪裡？優玻遮羅在哪裡？大古古刀在哪裡？葛林玻在哪裡？尼葛刀在哪裡？葛低沙喝在哪裡？比丘們！那些上座弟子到哪裡去了呢？」
「
大德！這裡，那些尊者想這個：『這些眾多有名的離車族人為了見世尊，以一輛輛吉祥車，高聲、大聲地進入大林。「對禪定來說，聲音是刺」被世尊說，讓我們去牛角沙羅森林，在那裡，我們能住於少聲的、少雜亂的、安樂的。』大德！那時，那些尊者去牛角沙羅森林，在那裡，那些尊者住於少聲的、少雜亂的、安樂的。」
「比丘們！
好！好！當他們解說我所說的『對禪定來說，聲音是刺』時，那些大弟子正確地解說了。比丘們！有這十種刺，哪十種？對樂於遠離者來說，樂於聚會是刺。對致力於
不淨相實踐者來說，致力於淨相是刺。對
在諸根上守護門者來說，看表演是刺。對梵行者來說，
接近婦女是刺。對初禪來說，聲音是刺。對第二禪來說，尋伺是刺。對第三禪來說，喜是刺。對第四禪來說，入息出息是刺。對
想受滅等至來說，想與受是刺。貪是刺，瞋是刺，癡是刺。
比丘們！你們要住於無刺，比丘們！你們要住於離刺，比丘們！你們要住於無刺與離刺。比丘們！阿羅漢是無刺的，比丘們！阿羅漢是離刺的，比丘們！阿羅漢是無刺的與離刺的。」
AN.10.72/ 2. Kaṇṭakasuttaṃ
72. Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ sambahulehi abhiññātehi abhiññātehi therehi sāvakehi saddhiṃ– āyasmatā ca cālena, āyasmatā ca upacālena, āyasmatā ca kukkuṭena, āyasmatā ca kaḷimbhena, āyasmatā ca nikaṭena, āyasmatā ca kaṭissahena; aññehi ca abhiññātehi abhiññātehi therehi sāvakehi saddhiṃ.
Tena kho pana samayena sambahulā abhiññātā abhiññātā licchavī bhadrehi bhadrehi yānehi parapurāya uccāsaddā mahāsaddā mahāvanaṃ ajjhogāhanti bhagavantaṃ dassanāya. Atha kho tesaṃ āyasmantānaṃ etadahosi– “ime kho sambahulā abhiññātā abhiññātā licchavī bhadrehi bhadrehi yānehi parapurāya uccāsaddā mahāsaddā mahāvanaṃ ajjhogāhanti bhagavantaṃ dassanāya. ‘Saddakaṇṭakā kho pana jhānā’ vuttā bhagavatā. Yaṃnūna mayaṃ yena gosiṅgasālavanadāyo tenupasaṅkameyyāma Tattha mayaṃ appasaddā appākiṇṇā phāsuṃ vihareyyāmā”ti. Atha kho te āyasmanto yena gosiṅgasālavanadāyo tenupasaṅkamiṃsu; tattha te āyasmanto appasaddā appākiṇṇā phāsuṃ viharanti.
Atha kho bhagavā bhikkhū āmantesi– “kahaṃ nu kho, bhikkhave, cālo, kahaṃ upacālo, kahaṃ kukkuṭo, kahaṃ kaḷimbho, kahaṃ nikaṭo, kahaṃ kaṭissaho; kahaṃ nu kho te, bhikkhave, therā sāvakā gatā”ti?
“Idha, bhante, tesaṃ āyasmantānaṃ etadahosi– ‘ime kho sambahulā abhiññātā abhiññātā licchavī bhadrehi bhadrehi yānehi parapurāya uccāsaddā mahāsaddā mahāvanaṃ ajjhogāhanti bhagavantaṃ dassanāya ‘saddakaṇṭakā kho pana jhānāvuttā bhagavatā yaṃnūna mayaṃ yena gosiṅgasālavanadāyo tenupasaṅkameyyāma tattha mayaṃ appasaddā appākiṇṇā phāsuṃ vihareyyāmā’ti. Atha kho te, bhante, āyasmanto yena gosiṅgasālavanadāyo tenupasaṅkamiṃsu. Tattha te āyasmanto appasaddā appākiṇṇā phāsuṃ viharantī”ti
“Sādhu sādhu, bhikkhave, yathā te mahāsāvakā sammā byākaramānā byākareyyuṃ, ‘saddakaṇṭakā hi, bhikkhave, jhānā’ vuttā mayā.
“Dasayime, bhikkhave, kaṇṭakā. Katame dasa? Pavivekārāmassa saṅgaṇikārāmatā kaṇṭako, asubhanimittānuyogaṃ anuyuttassa subhanimittānuyogo kaṇṭako, indriyesu guttadvārassa visūkadassanaṃ kaṇṭako, brahmacariyassa mātugāmūpacāro kaṇṭako, paṭhamassa jhānassa saddo kaṇṭako, dutiyassa jhānassa vitakkavicārā kaṇṭakā, tatiyassa jhānassa pīti kaṇṭako, catutthassa jhānassa assāsapassāso kaṇṭako, saññāvedayitanirodhasamāpattiyā saññā ca vedanā ca kaṇṭako rāgo kaṇṭako doso kaṇṭako moho kaṇṭako.
“Akaṇṭakā bhikkhave, viharatha. Nikkaṇṭakā, bhikkhave, viharatha. Akaṇṭakanikkaṇṭakā, bhikkhave, viharatha. Akaṇṭakā, bhikkhave, arahanto; nikkaṇṭakā, bhikkhave, arahanto; akaṇṭakanikkaṇṭakā, bhikkhave, arahanto”ti. Dutiyaṃ.