北傳:雜阿含931經, 別譯雜阿含156經 南傳:增支部6集10經 關涉主題:實踐/六念 (更新)
雜阿含931經[正聞本13271經/佛光本923經](釋氏相應/道品誦/如來記說)(莊春江標點)
  如是我聞
  一時住迦毗羅衛國尼拘律園中。
  爾時,釋氏摩訶男來詣佛所,稽首禮足,退坐一面,白佛言:
  「世尊!若比丘在於學地,求所未得,上昇進道安隱涅槃,世尊!彼當云何修習、多修習住,於此法律,得諸漏盡,無心解脫慧解脫現法自知作證:『我生已盡梵行已立所作已作自知不受後有。』?」
  佛告摩訶男:
  「若比丘在於學地,求所未得,上昇進道,安隱涅槃,彼於爾時,當修六念,……乃至進得涅槃。
  譬如:飢人身體羸瘦,得美味食,身體肥澤,如是,比丘住在學地,求所未得,上昇進道,安隱涅槃,修六隨念,……乃至疾得安隱涅槃,何等六念?
  謂:聖弟子念如來事:『如來等正覺明行足善逝世間解無上士調御丈夫天人師、佛、世尊。』聖弟子如是念時,不起貪欲纏,不起瞋恚、愚癡心,其心正直,得如來義得如來正法,於如來正法、於如來所得隨喜心;隨喜心已,歡悅;歡悅已,身猗息;身猗息已,覺受樂;覺受樂已,其心定;心定已,彼聖弟子於兇嶮眾生中無諸罣閡,入法流水,……乃至涅槃。
  復次,聖弟子念於法事:『世尊法律,現法、能離生死熾然、不待時節、通達現法、緣自覺知。』聖弟子如是念法者,不起貪欲、瞋恚、愚癡,……乃至念法所熏,昇進涅槃。
  復次,聖弟子念於僧事:『世尊弟子善向、正向、直向、誠向、行隨順法,有向須陀洹得須陀洹、向斯陀含、得斯陀含、向阿那含、得阿那含、向阿羅漢、得阿羅漢,此是四雙八輩賢聖,是名世尊弟子僧淨戒具足、三昧具足、智慧具足、解脫具足、解脫知見具足,所應奉迎、承事、供養,為良福田。』聖弟子如是念僧事時,不起貪欲、瞋恚、愚癡,……乃至念僧所熏,昇進涅槃。
  復次,聖弟子自念淨戒:『不壞戒、不缺戒、不污戒、不雜戒、不他取戒、善護戒、明者稱譽戒、智者不厭戒。』聖弟子如是念戒時,不起貪欲、瞋恚、愚癡,……乃至念戒所熏,昇進涅槃。
  復次,聖弟子自念施事:『我得善利,於慳垢眾生中而得離慳垢處於非家,行解脫施、常自手施、樂行捨法、具足等施。』聖弟子如是念施時,不起貪欲、瞋恚、愚癡,……乃至念施所熏,昇進涅槃。
  復次,聖弟子念諸天事:『有四大天王[王天?]、三十三天、焰摩天、兜率陀天、化樂天、他化自在天,若有正信心者,於此命終,生彼諸天,我亦當行此正信;彼得淨戒、施、聞、{捨、?}慧,於此命終,生彼諸天,我今亦當行此戒、施、聞、慧。』聖弟子如是念天事者,不起貪欲、瞋恚、愚癡,其心正直,緣彼諸天;彼聖弟子如是直心者,得深法利,得深義利,得彼諸天饒益隨喜;隨喜已,生欣悅;欣悅已,身猗息;身猗息已,覺受樂;覺受樂已,得心定;心定已,彼聖弟子處兇嶮眾生中,無諸罣閡,入法水流,念天所熏故,昇進涅槃。
  摩訶男!若比丘住於學地,欲求上昇安樂涅槃,如是多修習,疾得涅槃者,於正法律,速盡諸漏,無漏心解脫、慧解脫,現法自知作證:『我生已盡,梵行已立,所作已作,自知不受後有。』」
  時,釋氏摩訶男聞佛所說,歡喜、隨喜,從坐起,作禮而去。

別譯雜阿含156經(莊春江標點)
  如是我聞
  一時在迦毘羅衛國尼拘陀林。
  爾時,釋摩男往詣佛所,頂禮佛足,在一面坐,而白佛言:
  「世尊!若有比丘在於學地,所作未辦,常欲進求阿羅漢果,入於涅槃,云何比丘修習幾法,盡諸有漏,心得無漏,心得解脫、慧得解脫,於現在世,獲其果證,得無漏戒,決定自知:『我生已盡,梵行已立,所作已辦,不受後有。』?」
  佛告摩訶男:
  「若有比丘在於學地,未得無學,意恒進求,欲得涅槃,常修六念。譬如:有人身體羸瘦,欲食美膳,為自樂故,諸比丘等,亦復如是,為涅槃故,修於六念,何等為六?
  一者、念於如來、應供、正遍知、明行足、善逝、世間解、無上士調御丈夫、天人師、佛、世尊。當于爾時,無有貪欲、瞋恚、愚癡,唯有清淨、質直之心;以直心故,得法得義、得親近佛,心生歡喜;以歡喜故,身得猗樂;以身樂故,其心得定;以得定故,怨家及己親族,於此二人,無怨憎想,心常平等,住法流水,入於定心修念佛,心趣向涅槃,是名念佛。
  二者、念法:所謂法者,即是如來所有功德:十力、無畏,必趣涅槃,應當至心觀察是法,智者自知,聖弟子者,應修念法。爾時,離於貪欲、瞋恚、愚癡,唯有清淨、質直之心;以直心故,得義、得法;以親近法,心生歡喜;以歡喜故,身得猗樂;得猗樂故,其心得定;以得定故,於怨憎所其心平等,無有愛瞋,住法流水,入於定心,修念法觀,趣向涅槃,是名念法。
  三者、念僧:所謂僧者,如來弟子得無漏法,能為世間作良福田,何等名為良福田耶?有向須陀洹、有得須陀洹已、有向斯陀含、有得斯陀含、有向阿那含、有得阿那含、有向阿羅漢、有得阿羅漢,是則名為良祐福田,具戒、定、慧、解脫、解脫知見,應當合掌恭敬其人。以念僧故,得法、得義、得親近僧,心生歡喜;生歡喜故,乃得快樂;得快樂故,其心得定;以得定故,於怨憎所其心平等,無有貪欲、瞋恚、愚癡,唯有清淨、質直之心,住法流水,入於定心修念僧觀,趣向涅槃,是名念僧。
  云何念戒?所謂:不壞戒、不缺戒、不雜戒、無垢戒、離恐懼戒、非戒盜戒、清淨戒、具善戒。念如是等諸禁戒時,即得離於貪欲、瞋恚、愚癡、邪見,離諸惡故,得法、得義、得親近戒,心生歡喜;以心喜故,乃得快樂;心得樂故,其心得定;以得定故,於怨憎所其心平等,清淨、質直住法流水,入於定心修念戒想,是名念戒。
  云何念施?念己所施護得善利:一切世間為慳嫉所覆,我於今者,得離如是慳貪之垢,住捨心中,於一切物心無吝惜,持用布施,既布施已,我心應喜,猶如大祠分己財物捨與他人。若能如是修施心者,於現世中得法、得義、得親近施,無有貪欲、瞋恚、愚癡,唯有清淨、質直之心,應生歡喜;以歡喜故,身得快樂;身快樂故,其心得定;以心定故,於怨憎所心無高下,住法流水,入於定心修念施想,是名念施。
  云何念天?所謂:四天王、三十三天、炎摩天、兜率天、化樂天、他化自在天,此諸天等,若當信心因緣力故生彼天者,我亦有信、戒、施、聞、慧,亦復如是;以此功德生天上者,我亦具有如是功德,當生彼天。念如斯天,以念天故,離於貪欲、瞋恚、愚癡,唯有清淨、質直之心,於現世中得法、得義、得親近天,心生歡喜;心歡喜故,身得快樂;得快樂故,其心得定;心得定故,於怨憎所心無高下,住法流水,入於定心修念天想,是名念天。
  摩訶男!若有比丘住於學地,所作未辦,常欲進求阿羅漢果,入於涅槃,應當至心修是六念;以能修習斯六念故,盡諸有漏,心得解脫、慧得解脫,於現在世獲其證果,即得證已,作是唱言:『我生已盡,梵行已立,所作已辦,不受後有。』」
  時,摩訶男及諸比丘聞佛所說,歡喜奉行。

增支部6集10經/摩訶男經(莊春江譯)
  我聽到這樣
  有一次世尊住在釋迦族人的迦毘羅衛城尼拘律園。
  那時,釋迦族人摩訶男去見世尊。抵達後,向世尊問訊,接著在一旁坐下。在一旁坐好後,釋迦族人摩訶男對世尊這麼說:
  「大德!已證果、已了知教說的聖弟子,多住於什麼住處呢?」
  「摩訶男!已證果、已了知教說的聖弟子,多住於這住處:
  摩訶男!這裡,聖弟子回憶如來:『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。』摩訶男!每當聖弟子回憶如來時,那時,心不被貪纏縛,心不被瞋纏縛,心不被癡纏縛,那時,心只向關於如來正直而行,而,摩訶男!心正直而行的聖弟子得義的信受得法的信受、得伴隨法的欣悅。當已歡悅時,則喜被生;當意喜時,則身寧靜;身已寧靜者,則感受樂;心樂者,則入定,摩訶男!這被稱為:聖弟子在不平順的世代中住於已得平順;在有瞋害的世代中住於無瞋害,已進入法流者修習佛隨念
  再者,摩訶男!聖弟子回憶法:『法是被世尊善說的、直接可見的、即時的、請你來見的、能引導的、智者應該自己經驗的。』摩訶男!每當聖弟子回憶法時,那時,心不被貪纏縛,心不被瞋纏縛,心不被癡纏縛,那時,心只向關於法正直而行,而,摩訶男!心正直而行的聖弟子得義的信受、得法的信受、得伴隨法的欣悅。當已歡悅時,則喜被生;當意喜時,則身寧靜;身已寧靜者,則感受樂;心樂者,則入定,摩訶男!這被稱為:聖弟子在不平順的世代中住於已得平順;在有瞋害的世代中住於無瞋害,已進入法流者修習法隨念。
  再者,摩訶男!聖弟子回憶僧團:『世尊的弟子僧團是依善而行者,世尊的弟子僧團是依正直而行者,世尊的弟子僧團是依真理而行者,世尊的弟子僧團是如法而行者,即:四雙之人、八輩之士,這世尊的弟子僧團應該被奉獻、應該被供奉、應該被供養、應該被合掌,為世間的無上福田。』摩訶男!每當聖弟子回憶僧團時,那時,心不被貪纏縛,心不被瞋纏縛,心不被癡纏縛,那時,心只向關於僧團正直而行,而,摩訶男!心正直而行的聖弟子得義的信受、得法的信受、得伴隨法的欣悅。當已歡悅時,則喜被生;當意喜時,則身寧靜;身已寧靜者,則感受樂;心樂者,則入定,摩訶男!這被稱為:聖弟子在不平順的世代中住於已得平順;在有瞋害的世代中住於無瞋害,已進入法流者修習僧團隨念。
  再者,摩訶男!聖弟子回憶自己的戒:『無毀壞的、無瑕疵的、無污點的、無雜色的、自由的、智者所稱讚的、不取著的、導向定的。』摩訶男!每當聖弟子回憶戒時,那時,心不被貪纏縛,心不被瞋纏縛,心不被癡纏縛,那時,心只向關於戒正直而行,而,摩訶男!心正直而行的聖弟子得義的信受、得法的信受、得伴隨法的欣悅。當已歡悅時,則喜被生;當意喜時,則身寧靜;身已寧靜者,則感受樂;心樂者,則入定,摩訶男!這被稱為:聖弟子在不平順的世代中住於已得平順;在有瞋害的世代中住於無瞋害,已進入法流者修習戒隨念。
  再者,摩訶男!聖弟子回憶自己的施捨:『這確實是我的獲得,確實是我的好獲得,我在被慳垢纏縛的人人中,以離慳垢之心住於在家,自在施捨,親手施與,樂於捨,回應乞求、樂於均分與布施。』摩訶男!每當聖弟子回憶施捨時,那時,心不被貪纏縛,心不被瞋纏縛,心不被癡纏縛,那時,心只向關於施捨正直而行,而,摩訶男!心正直而行的聖弟子得義的信受、得法的信受、得伴隨法的欣悅。當已歡悅時,則喜被生;當意喜時,則身寧靜;身已寧靜者,則感受樂;心樂者,則入定,摩訶男!這被稱為:聖弟子在不平順的世代中住於已得平順;在有瞋害的世代中住於無瞋害,已進入法流者修習施捨隨念。
  再者,摩訶男!聖弟子回憶諸天:『有四大王天,有三十三天,有夜摩天,有兜率天,有化樂天,有他化自在天,有梵眾天,有其他更高之諸天。這些天具備這模樣的信,從此處死後,往生到那裡,我也存在著像那模樣的信;這些天具備這模樣的戒,從此處死後,往生到那裡,我也存在著像那模樣的戒;這些天具備這模樣的博聞,從此處死後,往生到那裡,我也存在著像那模樣的博聞;這些天具備這模樣的施捨,從此處死後,往生到那裡,我也存在著像那模樣的施捨;這些天具備這模樣的慧,從此處死後,往生到那裡,我也存在著像那模樣的慧。』摩訶男!每當聖弟子回憶自己與諸天的信、戒、博聞、施捨、慧時,那時,心不被貪纏縛,心不被瞋纏縛,心不被癡纏縛,那時,心只向關於諸天正直而行,而,摩訶男!心正直而行的聖弟子得義的信受、得法的信受、得伴隨法的欣悅。當已歡悅時,則喜被生;當意喜時,則身寧靜;身已寧靜者,則感受樂;心樂者,則入定,摩訶男!這被稱為:聖弟子在不平順的世代中住於已得平順;在有瞋害的世代中住於無瞋害,已進入法流者修習諸天隨念。
  摩訶男!已證果、已了知教說的聖弟子,多住於這住處。」
  應該被奉獻品第一,其攝頌
  「二則應該被奉獻、根,力、三則駿馬,
   無上、隨念,摩訶男,它們為十則。」

巴利語經文(台灣嘉義法雨道場流通的word版本)
AN.6.10/ 10. Mahānāmasuttaṃ
   10. Ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno, kho mahānāmo sakko bhagavantaṃ etadavoca– “yo so, bhante, ariyasāvako āgataphalo viññātasāsano, so katamena vihārena bahulaṃ viharatī”ti?
   “Yo so, mahānāma, ariyasāvako āgataphalo viññātasāsano, so iminā vihārena bahulaṃ viharati. Idha, mahānāma, ariyasāvako tathāgataṃ anussarati– ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. Yasmiṃ, mahānāma, samaye ariyasāvako tathāgataṃ anussarati nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti tathāgataṃ ārabbha. Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vediyati, sukhino cittaṃ samādhiyati. Ayaṃ vuccati, mahānāma– ‘ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotaṃ samāpanno buddhānussatiṃ bhāveti’”.
   “Puna caparaṃ, mahānāma, ariyasāvako dhammaṃ anussarati– ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti. Yasmiṃ, mahānāma, samaye ariyasāvako dhammaṃ anussarati nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti ujugatamevassa tasmiṃ samaye cittaṃ hoti dhammaṃ ārabbha. Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhita pāmojjaṃ. Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vediyati, sukhino cittaṃ samādhiyati. Ayaṃ vuccati, mahānāma– ‘ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati dhammasotaṃ samāpanno dhammānussatiṃ bhāveti’”.
   “Puna caparaṃ, mahānāma, ariyasāvako saṅghaṃ anussarati– ‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’ti. Yasmiṃ, mahānāma, samaye ariyasāvako saṅghaṃ anussarati nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti saṅghaṃ ārabbha. Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vediyati, sukhino cittaṃ samādhiyati. Ayaṃ vuccati, mahānāma– ‘ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotaṃ samāpanno saṅghānussatiṃ bhāveti’”.
   “Puna caparaṃ, mahānāma, ariyasāvako attano sīlāni anussarati akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni Yasmiṃ, mahānāma, samaye ariyasāvako sīlaṃ anussarati nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti sīlaṃ ārabbha. Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vediyati, sukhino cittaṃ samādhiyati. Ayaṃ vuccati, mahānāma– ‘ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotaṃ samāpanno sīlānussatiṃ bhāveti’”.
   “Puna caparaṃ, mahānāma, ariyasāvako attano cāgaṃ anussarati– ‘lābhā vata me, suladdhaṃ vata me! Yohaṃ maccheramalapariyuṭṭhitāya pajāya vigatamalamaccherena cetasā agāraṃ ajjhāvasāmi muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato’ti. Yasmiṃ, mahānāma, samaye ariyasāvako cāgaṃ anussarati nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti cāgaṃ ārabbha. Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vediyati, sukhino cittaṃ samādhiyati. Ayaṃ vuccati, mahānāma– ‘ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotaṃ samāpanno cāgānussatiṃ bhāveti’”.
   “Puna caparaṃ, mahānāma, ariyasāvako devatānussatiṃ bhāveti – ‘santi devā cātumahārājikā, santi devā tāvatiṃsā, santi devā yāmā, santi devā tusitā, santi devā nimmānaratino, santi devā paranimmitavasavattino, santi devā brahmakāyikā, santi devā tatuttari. Yathārūpāya saddhāya samannāgatā tā devatā ito cutā tattha upapannā, mayhampi tathārūpā saddhā saṃvijjati. Yathārūpena sīlena samannāgatā tā devatā ito cutā tattha upapannā, mayhampi tathārūpaṃ sīlaṃ saṃvijjati. Yathārūpena sutena samannāgatā tā devatā ito cutā tattha upapannā, mayhampi tathārūpaṃ sutaṃ saṃvijjati. Yathārūpena cāgena samannāgatā tā devatā ito cutā tattha upapannā, mayhampi tathārūpo cāgo saṃvijjati. Yathārūpāya paññāya samannāgatā tā devatā ito cutā tattha upapannā, mayhampi tathārūpā paññā saṃvijjatī’ti. Yasmiṃ mahānāma, samaye ariyasāvako attano ca tāsañca devatānaṃ saddhañca sīlañca sutañca cāgañca paññañca anussarati nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti tā devatā ārabbha. Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vediyati, sukhino cittaṃ samādhiyati. Ayaṃ vuccati, mahānāma– ‘ariyasāvako visamagatāya pajāya samappatto viharati sabyāpajjāya pajāya abyāpajjo viharati, dhammasotaṃ samāpanno devatānussatiṃ bhāveti’”.
   “Yo so, mahānāma, ariyasāvako āgataphalo viññātasāsano, so iminā vihārena bahulaṃ viharatī”ti. Dasamaṃ.
   Āhuneyyavaggo paṭhamo.
   Tassuddānaṃ–
   Dve āhuneyyā indriya, balāni tayo ājānīyā;
   Anuttariya anussatī, mahānāmena te dasāti.
南北傳經文比對(莊春江作):