SN 48 · 4. 根相应
14. 根相应
4. Indriyasaṃyuttaṃ
21. 纯净品
1. Suddhikavaggo
31. 纯净经
1. Suddhikasuttaṃ
471舍卫城因缘。「诸比丘，这五根。哪五种？信根、精进根、念根、定根、慧根——诸比丘，这是五根。」第一经。
Sāvatthinidānaṃ . ‘‘Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ – imāni kho, bhikkhave, pañcindriyānī’’ti. Paṭhamaṃ.
52. 第一入流者经
2. Paṭhamasotāpannasuttaṃ
472“诸比丘，有这五根。哪五种呢？乐根、苦根、喜根、忧根、舍根。诸比丘，任何沙门或婆罗门，不了知乐根，不了知乐根的集起，不了知乐根的灭，不了知导向乐根灭的道路；不了知苦根……（中略）……不了知喜根……（中略）……不了知忧根……（中略）……不了知舍根，不了知舍根的集起，不了知舍根的灭，不了知导向舍根灭的道路；诸比丘，我不认为这些沙门或婆罗门在沙门中被尊为沙门，或在婆罗门中被尊为婆罗门。而且，这些贤者也不能就在这现世，自己证知、现证、安住于沙门的义利或婆罗门的义利。”
‘‘Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ. Yato kho, bhikkhave, ariyasāvako imesaṃ pañcannaṃ indriyānaṃ assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti – ayaṃ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyaṇo’’ti. Dutiyaṃ.
73. 第二入流者经
3. Dutiyasotāpannasuttaṃ
473「诸比丘，这五根。哪五种？信根、精进根、念根、定根、慧根。诸比丘，当圣弟子如实了知这五根的集、灭、味、患、离时——诸比丘，这称为入流者的圣弟子，不退堕法，决定，以正觉为彼岸。」第三经。
‘‘Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ. Yato kho, bhikkhave, ariyasāvako imesaṃ pañcannaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti – ayaṃ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyaṇo’’ti. Tatiyaṃ.
94. 第一阿拉汉经
4. Paṭhamaarahantasuttaṃ
474「诸比丘，这五根。哪五种？信根、精进根、念根、定根、慧根。诸比丘，当圣弟子如实知这五根的味、患、离后，以不取而解脱时——诸比丘，这称为阿拉汉比丘，漏尽者，已住梵行，应作已作，已舍重担，已达自己的利益，有结已尽，以正智而解脱。」第四经。
‘‘Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ. Yato kho, bhikkhave, ariyasāvako imesaṃ pañcannaṃ indriyānaṃ assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto hoti – ayaṃ vuccati, bhikkhave, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto’’ti. Catutthaṃ.
115. 第二阿拉汉经
5. Dutiyaarahantasuttaṃ
475「诸比丘，这五根。哪五种？信根、精进根、念根、定根、慧根。诸比丘，当比丘如实知这五根的集、灭、味、患、离后，以不取而解脱时——诸比丘，这称为阿拉汉比丘，漏尽者，已住梵行，应作已作，已舍重担，已达自己的利益，有结已尽，以正智而解脱。」第五经。
‘‘Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ. Yato kho, bhikkhave, bhikkhu imesaṃ pañcannaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto hoti – ayaṃ vuccati, bhikkhave, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto’’ti. Pañcamaṃ.
136. 第一沙门婆罗门经
6. Paṭhamasamaṇabrāhmaṇasuttaṃ
476「诸比丘，这五根。哪五种？信根……乃至……慧根。诸比丘，凡任何沙门或婆罗门没真正了知这五根的味、患、离者，诸比丘，我不认为他们是沙门中的真沙门，或婆罗门中的真婆罗门，而且那些具寿也不能于现法中以自己的证智作证、具足、住于沙门义或婆罗门义。
‘‘Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṃ…pe… paññindriyaṃ. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṃ pañcannaṃ indriyānaṃ assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānanti, na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca panete āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti.
15比丘们，而任何沙门或婆罗门，如果对这五种根的集起、灭去、乐味、过患和出离如实了知，那么，比丘们，我认为这些沙门或婆罗门在沙门中被尊为沙门，在婆罗门中被尊为婆罗门，而且，这些尊者就在现法中，亲自以证智证得并达到后，安住于沙门的目标和婆罗门的目标。第六经。
‘‘Ye ca kho keci , bhikkhave, samaṇā vā brāhmaṇā vā imesaṃ pañcannaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānanti, te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā; te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī’’ti. Chaṭṭhaṃ.
167. 第二沙门婆罗门经
7. Dutiyasamaṇabrāhmaṇasuttaṃ
477比丘们，任何沙门或婆罗门，不了知信根，不了知信根的集起，不了知信根的灭尽，不了知导向信根灭尽的修行方法；不了知精进根……乃至……不了知念根……乃至……不了知定根……乃至……不了知慧根，不了知慧根的集起，不了知慧根的灭尽，不了知导向慧根灭尽的修行方法，那么，比丘们，我并不认为这些沙门或婆罗门在沙门中被尊为沙门，或在婆罗门中被尊为婆罗门，而且，这些尊者也没有就在现法中，亲自以证智证得并达到后，安住于沙门的目标或婆罗门的目标。
‘‘Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā saddhindriyaṃ nappajānanti, saddhindriyasamudayaṃ nappajānanti, saddhindriyanirodhaṃ nappajānanti, saddhindriyanirodhagāminiṃ paṭipadaṃ nappajānanti; vīriyindriyaṃ nappajānanti…pe… satindriyaṃ nappajānanti …pe… samādhindriyaṃ nappajānanti…pe… paññindriyaṃ nappajānanti, paññindriyasamudayaṃ nappajānanti, paññindriyanirodhaṃ nappajānanti, paññindriyanirodhagāminiṃ paṭipadaṃ nappajānanti, na me te, bhikkhave samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca panete āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti.
18“诸比丘，而任何沙门或婆罗门，了知乐根，了知乐根的集起，了知乐根的灭，了知导向乐根灭的道路；了知苦根……（中略）……了知喜根……了知忧根……了知舍根，了知舍根的集起，了知舍根的灭，了知导向舍根灭的道路；诸比丘，我就认为这些沙门或婆罗门在沙门中被尊为沙门，在婆罗门中被尊为婆罗门。而且，这些贤者能就在这现世，自己证知、现证、安住于沙门的义利和婆罗门的义利。”第五篇。
‘‘Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā saddhindriyaṃ pajānanti, saddhindriyasamudayaṃ pajānanti, saddhindriyanirodhaṃ pajānanti, saddhindriyanirodhagāminiṃ paṭipadaṃ pajānanti; vīriyindriyaṃ pajānanti, vīriyindriyasamudayaṃ pajānanti, vīriyindriyanirodhaṃ pajānanti, vīriyindriyanirodhagāminiṃ paṭipadaṃ pajānanti; satindriyaṃ pajānanti…pe… samādhindriyaṃ pajānanti…pe… paññindriyaṃ pajānanti, paññindriyasamudayaṃ pajānanti, paññindriyanirodhaṃ pajānanti, paññindriyanirodhagāminiṃ paṭipadaṃ pajānanti , te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī’’ti. Sattamaṃ.
198. 应见经
8. Daṭṭhabbasuttaṃ
208. 应见经
8. Daṭṭhabbasuttaṃ
478「诸比丘，有这五根。哪五种呢？信根……乃至……慧根。诸比丘，又应当在哪里见到信根？在四入流支中——应当在这里见到信根。诸比丘，又应当在哪里见到精进根？在四正勤中——应当在这里见到精进根。诸比丘，又应当在哪里见到念根？在四念处中——应当在这里见到念根。诸比丘，又应当在哪里见到定根？在四禅那中——应当在这里见到定根。诸比丘，又应当在哪里见到慧根？在四圣谛中——应当在这里见到慧根。诸比丘，这些就是五根。」第八。
‘‘Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṃ…pe… paññindriyaṃ. Kattha ca, bhikkhave, saddhindriyaṃ daṭṭhabbaṃ? Catūsu sotāpattiyaṅgesu – ettha saddhindriyaṃ daṭṭhabbaṃ. Kattha ca, bhikkhave, vīriyindriyaṃ daṭṭhabbaṃ? Catūsu sammappadhānesu – ettha vīriyindriyaṃ daṭṭhabbaṃ. Kattha ca, bhikkhave, satindriyaṃ daṭṭhabbaṃ? Catūsu satipaṭṭhānesu – ettha satindriyaṃ daṭṭhabbaṃ. Kattha ca, bhikkhave, samādhindriyaṃ daṭṭhabbaṃ? Catūsu jhānesu – ettha samādhindriyaṃ daṭṭhabbaṃ. Kattha ca, bhikkhave, paññindriyaṃ daṭṭhabbaṃ? Catūsu ariyasaccesu – ettha paññindriyaṃ daṭṭhabbaṃ. Imāni kho, bhikkhave, pañcindriyānī’’ti. Aṭṭhamaṃ.
229. 第一分别经
9. Paṭhamavibhaṅgasuttaṃ
479「诸比丘，有此五根。哪五种？信根……慧根。诸比丘，什么是信根？诸比丘，于此，圣弟子有信，信如来之觉悟——『如是，彼世尊是阿拉汉、正自觉者、明行足、善逝、世间解、无上士调御丈夫、天人师、佛陀、世尊』——诸比丘，这称为信根。」
‘‘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.
24诸比丘，什么是精进根呢？诸比丘，在此，圣弟子住于勤发精进，为断除不善法、为成就善法，他强健有力、坚毅奋发，在善法上不放下该做之事——诸比丘，这就叫作精进根。
‘‘Katamañca, bhikkhave, vīriyindriyaṃ? Idha, bhikkhave, ariyasāvako āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu – idaṃ vuccati, bhikkhave, vīriyindriyaṃ.
25诸比丘，什么是念根呢？诸比丘，在此，圣弟子有念，具备最高的念力与精明，能记忆并回忆起很久以前做过、很久以前说过的事——诸比丘，这就叫作念根。
‘‘Katamañca, bhikkhave, satindriyaṃ? Idha, bhikkhave, ariyasāvako satimā hoti paramena satinepakkena samannāgato cirakatampi cirabhāsitampi saritā anussaritā – idaṃ vuccati, bhikkhave, satindriyaṃ.
26那么，诸比丘，什么是定根呢？诸比丘，在此，圣弟子以舍弃为所缘，获得定，获得心一境性——诸比丘，这就称为定根。
‘‘Katamañca, bhikkhave, samādhindriyaṃ? Idha, bhikkhave, ariyasāvako vossaggārammaṇaṃ karitvā labhati samādhiṃ, labhati cittassa ekaggataṃ – idaṃ vuccati, bhikkhave, samādhindriyaṃ.
27那么，诸比丘，什么是慧根呢？诸比丘，在此，圣弟子是有慧的，他具足导向生灭的慧、圣的、能洞察的、正确导向苦尽的慧——诸比丘，这就称为慧根。诸比丘，这些就是五根。第一经。
‘‘Katamañca, bhikkhave, paññindriyaṃ? Idha, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya, sammā dukkhakkhayagāminiyā – idaṃ vuccati, bhikkhave, paññindriyaṃ. Imāni kho, bhikkhave, pañcindriyānī’’ti. Navamaṃ.
2810. 第二分别经
10. Dutiyavibhaṅgasuttaṃ
480「诸比丘，这五根。哪五种？信根……乃至……慧根。诸比丘，什么是信根？诸比丘，在此，圣弟子有信，信如来的觉悟——『彼世尊即是阿拉汉、正自觉者、明行足、善逝、世间解、无上士调御丈夫、天人师、佛陀、世尊』——诸比丘，这称为信根。
‘‘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.
30诸比丘，什么是精进根呢？诸比丘，在此，圣弟子住于勤发精进，为断除不善法、为成就善法，他强健有力、坚毅奋发，在善法上不放下该做之事。他为了不让未生起的邪恶不善法生起而生欲、努力、发精进、策励心、精勤；为了断除已生起的邪恶不善法而生欲、努力、发精进、策励心、精勤；为了让未生起的善法生起而生欲、努力、发精进、策励心、精勤；为了让已生起的善法住立、不错乱、增长、广大、修习、圆满而生欲、努力、发精进、策励心、精勤——诸比丘，这就叫作精进根。
‘‘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.
31「诸比丘，什么是念根？诸比丘，在此，圣弟子具念，具备最高的念与正知，能忆念、随念很久以前所作、很久以前所说之事。他于身随观身而住，热诚、正知、具念，调伏世间的贪忧；于受……乃至……于心……乃至……于法随观法而住，热诚、正知、具念，调伏世间的贪忧——诸比丘，这称为念根。
‘‘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.
32「诸比丘！什么是定根？诸比丘！在此，圣弟子以舍离为所缘而获得定，获得心的一境性。他离诸欲、离诸不善法后，有寻、有伺，具离生喜乐，达到并住于初禅那。由于寻和伺的止息，内洁净，心成一性，无寻、无伺，具定生喜乐，达到并住于第二禅那。由于喜的退去，他住于舍，具念、正知，以身体验受乐，正如圣者们所说的『具舍、具念、乐住』，达到并住于第三禅那。由于乐的舍断和苦的舍断，先前喜忧的灭没，不苦不乐，舍念清净，达到并住于第四禅那——诸比丘！这称为定根。」
‘‘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.
33「诸比丘，什么是慧根？诸比丘，在此，圣弟子有慧，具备导向生灭的慧，圣者的、能洞察的、正导至苦尽的。他如实了知『这是苦』，如实了知『这是苦集』，如实了知『这是苦灭』，如实了知『这是导至苦灭之道』——诸比丘，这称为慧根。诸比丘，这些是五根。」第十经。
‘‘Katamañca , bhikkhave, paññindriyaṃ? Idha, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya, sammā dukkhakkhayagāminiyā. So ‘idaṃ dukkha’nti 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.
34清净品第一
Suddhikavaggo paṭhamo.
35其摄颂——
Tassuddānaṃ –
36其摄颂——
Tassuddānaṃ –
37清净与两种流，另有两种阿拉汉；
Suddhikañceva dve sotā, arahantā apare duve;
38沙门婆罗门、应见，另有两种分别论。
Samaṇabrāhmaṇā daṭṭhabbaṃ, vibhaṅgā apare duveti.
392. 较弱品
2. Mudutaravaggo
401. 获得经
1. Paṭilābhasuttaṃ
412. 较弱品
2. Mudutaravaggo
421. 获得经
1. Paṭilābhasuttaṃ
481「诸比丘，这五根。哪五个？信根……(中略)……慧根……(中略)……。诸比丘，什么是信根？诸比丘，在此，圣弟子有信，信如来的觉悟——『如是，彼世尊是阿拉汉、正自觉者、明行足、善逝、世间解、无上士调御丈夫、天人师、佛陀、世尊』——诸比丘，这称为信根。
‘‘Pañcimāni , bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṃ…pe… paññindriyaṃ…pe…. 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.
44那么，诸比丘，什么是精进根呢？诸比丘，基于四正勤而获得的精进——诸比丘，这就称为精进根。
‘‘Katamañca, bhikkhave, vīriyindriyaṃ? Yaṃ kho, bhikkhave, cattāro sammappadhāne ārabbha vīriyaṃ paṭilabhati – idaṃ vuccati, bhikkhave, vīriyindriyaṃ.
45那么，诸比丘，什么是念根呢？诸比丘，基于四念处而获得的念——诸比丘，这就称为念根。
‘‘Katamañca , bhikkhave, satindriyaṃ? Yaṃ kho, bhikkhave, cattāro satipaṭṭhāne ārabbha satiṃ paṭilabhati – idaṃ vuccati, bhikkhave, satindriyaṃ.
46「诸比丘，什么是定根？诸比丘，在此，圣弟子以舍为所缘而获得定，获得心一境性——诸比丘，这称为定根。
‘‘Katamañca, bhikkhave, samādhindriyaṃ? Idha, bhikkhave, ariyasāvako vossaggārammaṇaṃ karitvā labhati samādhiṃ, labhati cittassa ekaggataṃ – idaṃ vuccati, bhikkhave, samādhindriyaṃ.
47「诸比丘，什么是慧根？诸比丘，在此，圣弟子有慧，具足导向生灭的慧，具足圣者的、洞察的、正导至苦尽的慧——诸比丘，这称为慧根。诸比丘，这些是五根。」第一经。
‘‘Katamañca, bhikkhave, paññindriyaṃ? Idha, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā – idaṃ vuccati, bhikkhave, paññindriyaṃ. Imāni kho, bhikkhave, pañcindriyānī’’ti. Paṭhamaṃ.
482. 第一略经
2. Paṭhamasaṃkhittasuttaṃ
482「诸比丘，这五根。哪五个？信根……(中略)……慧根——诸比丘，这些是五根。诸比丘，这五根的平等与圆满，是阿拉汉；比那较弱者，是不来者；比那较弱者，是一来者；比那较弱者，是入流者；比那较弱者，是随法行者；比那较弱者，是随信行者。」第二经。
‘‘Pañcimāni , bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṃ…pe… paññindriyaṃ – imāni kho, bhikkhave, pañcindriyāni. Imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ samattā paripūrattā arahaṃ hoti, tato mudutarehi anāgāmī hoti, tato mudutarehi sakadāgāmī hoti, tato mudutarehi sotāpanno hoti, tato mudutarehi dhammānusārī hoti, tato mudutarehi saddhānusārī hotī’’ti. Dutiyaṃ.
503. 第二略经
3. Dutiyasaṃkhittasuttaṃ
483「诸比丘，这五根。哪五个？信根……(中略)……慧根——诸比丘，这些是五根。诸比丘，这五根的平等与圆满，是阿拉汉；比那较弱者，是不来者；比那较弱者，是一来者；比那较弱者，是入流者；比那较弱者，是随法行者；比那较弱者，是随信行者。诸比丘，如是，根的差别即是果的差别，果的差别即是补特伽罗的差别。」第三经。
‘‘Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṃ…pe… paññindriyaṃ – imāni kho, bhikkhave, pañcindriyāni. Imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ samattā paripūrattā arahaṃ hoti, tato mudutarehi anāgāmī hoti, tato mudutarehi sakadāgāmī hoti, tato mudutarehi sotāpanno hoti, tato mudutarehi dhammānusārī hoti, tato mudutarehi saddhānusārī hoti. Iti kho, bhikkhave, indriyavemattatā phalavemattatā hoti, phalavemattatā puggalavemattatā’’ti. Tatiyaṃ.
524. 第三略经
4. Tatiyasaṃkhittasuttaṃ
484「诸比丘，这五根。哪五种？信根……(中略)……慧根——诸比丘，这些是五根。诸比丘，这五根的平等与圆满者是阿拉汉，比那更弱者是不来者，比那更弱者是一来者，比那更弱者是入流者，比那更弱者是随法行者，比那更弱者是随信行者。诸比丘，如此，圆满者成就圆满，部分者成就部分。诸比丘，我说：『这五根确实不是无果的。』」第四经。
‘‘Pañcimāni , bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṃ…pe… paññindriyaṃ – imāni kho, bhikkhave, pañcindriyāni. Imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ samattā paripūrattā arahaṃ hoti, tato mudutarehi anāgāmī hoti, tato mudutarehi sakadāgāmī hoti, tato mudutarehi sotāpanno hoti, tato mudutarehi dhammānusārī hoti, tato mudutarehi saddhānusārī hoti. Iti kho, bhikkhave, paripūraṃ paripūrakārī ārādheti, padesaṃ padesakārī ārādheti. ‘Avañjhāni tvevāhaṃ, bhikkhave, pañcindriyānī’ti vadāmī’’ti. Catutthaṃ.
545. 第一广经
5. Paṭhamavitthārasuttaṃ
485「诸比丘，这五根。哪五种？信根……(中略)……慧根——诸比丘，这些是五根。诸比丘，这五根的平等与圆满者是阿拉汉，比那更弱者是中般涅槃者，比那更弱者是生般涅槃者，比那更弱者是无行般涅槃者，比那更弱者是有行般涅槃者，比那更弱者是上流者、往色究竟天者，比那更弱者是一来者，比那更弱者是入流者，比那更弱者是随法行者，比那更弱者是随信行者。」第五经。
‘‘Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṃ…pe… paññindriyaṃ – imāni kho, bhikkhave, pañcindriyāni. Imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ samattā paripūrattā arahaṃ hoti, tato mudutarehi antarāparinibbāyī hoti, tato mudutarehi upahaccaparinibbāyī hoti, tato mudutarehi asaṅkhāraparinibbāyī hoti, tato mudutarehi sasaṅkhāraparinibbāyī hoti, tato mudutarehi uddhaṃsoto hoti akaniṭṭhagāmī, tato mudutarehi sakadāgāmī hoti, tato mudutarehi sotāpanno hoti, tato mudutarehi dhammānusārī hoti, tato mudutarehi saddhānusārī hotī’’ti. Pañcamaṃ.
566. 第二广经
6. Dutiyavitthārasuttaṃ
486「诸比丘，这五根。哪五种？信根……(中略)……慧根——诸比丘，这些是五根。诸比丘，这五根的平等与圆满者是阿拉汉，比那更弱者是中般涅槃者，比那更弱者是生般涅槃者，比那更弱者是无行般涅槃者，比那更弱者是有行般涅槃者，比那更弱者是上流者、往色究竟天者，比那更弱者是一来者，比那更弱者是入流者，比那更弱者是随法行者，比那更弱者是随信行者。诸比丘，如此，诸根的差别即是果的差别，果的差别即是补特伽罗的差别。」第六经。
‘‘Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṃ…pe… paññindriyaṃ – imāni kho, bhikkhave, pañcindriyāni. Imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ samattā paripūrattā arahaṃ hoti, tato mudutarehi antarāparinibbāyī hoti, tato mudutarehi upahaccaparinibbāyī hoti, tato mudutarehi asaṅkhāraparinibbāyī hoti, tato mudutarehi sasaṅkhāraparinibbāyī hoti, tato mudutarehi uddhaṃsoto hoti akaniṭṭhagāmī, tato mudutarehi sakadāgāmī hoti , tato mudutarehi sotāpanno hoti, tato mudutarehi dhammānusārī hoti, tato mudutarehi saddhānusārī hoti. Iti kho, bhikkhave, indriyavemattatā phalavemattatā hoti, phalavemattatā puggalavemattatā hotī’’ti. Chaṭṭhaṃ.
587. 第三广经
7. Tatiyavitthārasuttaṃ
487「诸比丘，这五根。哪五种？信根……(中略)……慧根——诸比丘，这些是五根。诸比丘，这五根的平等与圆满者是阿拉汉，比那更弱者是中般涅槃者，比那更弱者是生般涅槃者，比那更弱者是无行般涅槃者，比那更弱者是有行般涅槃者，比那更弱者是上流者、往色究竟天者，比那更弱者是一来者，比那更弱者是入流者，比那更弱者是随法行者，比那更弱者是随信行者。诸比丘，如此，圆满者成就圆满，部分者成就部分。诸比丘，我说：『这五根确实不是无果的。』」第七经。
‘‘Pañcimāni , bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṃ…pe… paññindriyaṃ – imāni kho, bhikkhave, pañcindriyāni. Imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ samattā paripūrattā arahaṃ hoti, tato mudutarehi antarāparinibbāyī hoti, tato mudutarehi upahaccaparinibbāyī hoti, tato mudutarehi asaṅkhāraparinibbāyī hoti, tato mudutarehi sasaṅkhāraparinibbāyī hoti, tato mudutarehi uddhaṃsoto hoti akaniṭṭhagāmī, tato mudutarehi sakadāgāmī hoti, tato mudutarehi sotāpanno hoti, tato mudutarehi dhammānusārī hoti, tato mudutarehi saddhānusārī hoti. Iti kho, bhikkhave, paripūraṃ paripūrakārī ārādheti, padesaṃ padesakārī ārādheti. ‘Avañjhāni tvevāhaṃ, bhikkhave, pañcindriyānī’ti vadāmī’’ti. Sattamaṃ.
608. 已行道经
8. Paṭipannasuttaṃ
618. 已行道经
8. Paṭipannasuttaṃ
488「诸比丘，这五根。哪五种？信根……(中略)……慧根——诸比丘，这些是五根。诸比丘，这五根的平等与圆满者是阿拉汉，比那更弱者是为作证阿拉汉果而行道者，比那更弱者是不来者，比那更弱者是为作证不来果而行道者，比那更弱者是一来者，比那更弱者是为作证一来果而行道者，比那更弱者是入流者，比那更弱者是为作证入流果而行道者。诸比丘，凡这五根完全地、一切地、全部地都没有者，我说他是『住于外、住于凡夫之类』。」第八经。
‘‘Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṃ…pe… paññindriyaṃ – imāni kho, bhikkhave, pañcindriyāni. Imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ samattā paripūrattā arahaṃ hoti, tato mudutarehi arahattaphalasacchikiriyāya paṭipanno hoti, tato mudutarehi anāgāmī hoti, tato mudutarehi anāgāmiphalasacchikiriyāya paṭipanno hoti, tato mudutarehi sakadāgāmī hoti, tato mudutarehi sakadāgāmiphalasacchikiriyāya paṭipanno hoti, tato mudutarehi sotāpanno hoti, tato mudutarehi sotāpattiphalasacchikiriyāya paṭipanno hoti. Yassa kho, bhikkhave, imāni pañcindriyāni sabbena sabbaṃ sabbathā sabbaṃ natthi, tamahaṃ ‘bāhiro puthujjanapakkhe ṭhito’ti vadāmī’’ti. Aṭṭhamaṃ.
639. 已具足经
9. Sampannasuttaṃ
649. 已具足经
9. Sampannasuttaṃ
489那时，有位比丘来到世尊那里。到了之后，向世尊礼敬，然后坐在一边。坐在一边后，那位比丘对世尊这样说：
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca –
66“尊者，人们说‘具足根的人，具足根的人’。那么，怎么样才算是一个具足根的人呢？”“比丘，在这里，有比丘修习信根，导向寂止、导向正觉；修习精进根，导向寂止、导向正觉；修习念根，导向寂止、导向正觉；修习定根，导向寂止、导向正觉；修习慧根，导向寂止、导向正觉。比丘，到了这个程度，这位比丘就是一个具足根的人了。”第九经。
‘‘‘Indriyasampanno, indriyasampanno’ti, bhante, vuccati. Kittāvatā nu kho, bhante, indriyasampanno hotī’’ti? ‘‘Idha , bhikkhu, bhikkhu saddhindriyaṃ bhāveti upasamagāmiṃ sambodhagāmiṃ, vīriyindriyaṃ bhāveti upasamagāmiṃ sambodhagāmiṃ, satindriyaṃ bhāveti upasamagāmiṃ sambodhagāmiṃ , samādhindriyaṃ bhāveti upasamagāmiṃ sambodhagāmiṃ, paññindriyaṃ bhāveti upasamagāmiṃ sambodhagāmiṃ. Ettāvatā kho, bhikkhu, bhikkhu indriyasampanno hotī’’ti. Navamaṃ.
6710. 漏尽经
10. Āsavakkhayasuttaṃ
490「诸比丘，这五根。哪五种？信根……(中略)……慧根——诸比丘，这些是五根。诸比丘，由于修习、多修习这五根，比丘以诸漏尽，于现法自己以证智作证后，证入无漏的心解脱、慧解脱而住。」第十经。
‘‘Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṃ…pe… paññindriyaṃ – imāni kho, bhikkhave, pañcindriyāni. Imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ bhāvitattā bahulīkatattā bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’’ti. Dasamaṃ.
69柔软品第二
Mudutaravaggo dutiyo.
70其摄颂——
Tassuddānaṃ –
71其摄颂——
Tassuddānaṃ –
72“获得、三种简要，另外三种是广说。”
Paṭilābho tayo saṃkhittā, vitthārā apare tayo;
73是行道者与具足者，第十是诸漏灭尽。
Paṭipanno ca sampanno , dasamaṃ āsavakkhayanti.
743. 六根品
3. Chaḷindriyavaggo
751. 再有经
1. Punabbhavasuttaṃ
763. 六根品
3. Chaḷindriyavaggo
771. 再有经
1. Punabbhavasuttaṃ
491「诸比丘，有这五根。哪五种？信根……(中略)……慧根。诸比丘，只要我对于这五根的集、灭、味、患、离如实不通达，诸比丘，我就不在含天、魔、梵的世间，含沙门、婆罗门、天、人的众生界中宣称『已现证无上正等正觉』。诸比丘，然而当我对于这五根的集、灭、味、患、离如实通达时，诸比丘，我才在含天、魔、梵的世间，含沙门、婆罗门、天、人的众生界中宣称『已现证无上正等正觉』。而且我的智与见生起——『我的解脱不可动摇，这是最后生，现在不再有后有。』」第一经
‘‘Pañcimāni , bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṃ…pe… paññindriyaṃ. Yāvakīvañcāhaṃ, bhikkhave, imesaṃ pañcannaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nābbhaññāsiṃ, neva tāvāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ . Yato ca khvāhaṃ, bhikkhave, imesaṃ pañcannaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ abbhaññāsiṃ, athāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ. Ñāṇañca pana me dassanaṃ udapādi – ‘akuppā me vimutti , ayamantimā jāti, natthidāni punabbhavo’’’ti. Paṭhamaṃ.
792. 命根经
2. Jīvitindriyasuttaṃ
492“诸比丘，有这三根。哪三根？女根、男根、命根——诸比丘，这就是三根。”第二。
‘‘Tīṇimāni , bhikkhave, indriyāni. Katamāni tīṇi? Itthindriyaṃ, purisindriyaṃ, jīvitindriyaṃ – imāni kho, bhikkhave, tīṇi indriyānī’’ti. Dutiyaṃ.
813. 已知根经
3. Aññindriyasuttaṃ
823. 已知根经
3. Aññindriyasuttaṃ
493“诸比丘，有这三根。哪三根？‘我将知道未知’根、已知根、具已知根——诸比丘，这就是三根。”第三。
‘‘Tīṇimāni, bhikkhave, indriyāni. Katamāni tīṇi? Anaññātaññassāmītindriyaṃ , aññindriyaṃ, aññātāvindriyaṃ – imāni kho, bhikkhave, tīṇi indriyānī’’ti. Tatiyaṃ.
844. 一种子经
4. Ekabījīsuttaṃ
854. 一种子经
4. Ekabījīsuttaṃ
494「诸比丘，有这五根。哪五种？信根……(中略)……慧根——诸比丘，这是五根。诸比丘，由于这五根的平等、圆满，成为阿拉汉；比那更弱者，成为中般涅槃者；比那更弱者，成为生般涅槃者；比那更弱者，成为无行般涅槃者；比那更弱者，成为有行般涅槃者；比那更弱者，成为上流者，往色究竟天；比那更弱者，成为一来者；比那更弱者，成为一种子者；比那更弱者，成为家家者；比那更弱者，成为七有者；比那更弱者，成为随法行者；比那更弱者，成为随信行者。」第四经
‘‘Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṃ…pe… paññindriyaṃ – imāni kho, bhikkhave, pañcindriyāni. Imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ samattā paripūrattā arahaṃ hoti, tato mudutarehi antarāparinibbāyī hoti, tato mudutarehi upahaccaparinibbāyī hoti, tato mudutarehi asaṅkhāraparinibbāyī hoti, tato mudutarehi sasaṅkhāraparinibbāyī hoti, tato mudutarehi uddhaṃsoto hoti akaniṭṭhagāmī, tato mudutarehi sakadāgāmī hoti, tato mudutarehi ekabījī hoti, tato mudutarehi kolaṃkolo hoti, tato mudutarehi sattakkhattuparamo hoti, tato mudutarehi dhammānusārī hoti, tato mudutarehi saddhānusārī hotī’’ti. Catutthaṃ.
875. 纯净经
5. Suddhakasuttaṃ
885. 纯净经
5. Suddhakasuttaṃ
495比丘们，有这六根。哪六根呢？眼根、耳根、鼻根、舌根、身根、意根。比丘们，这就是六根。第五经。
‘‘Chayimāni, bhikkhave, indriyāni. Katamāni cha? Cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ , jivhindriyaṃ, kāyindriyaṃ, manindriyaṃ – imāni kho, bhikkhave, cha indriyānī’’ti. Pañcamaṃ.
906. 入流者经
6. Sotāpannasuttaṃ
916. 入流者经
6. Sotāpannasuttaṃ
496「诸比丘，这六根。哪六个？眼根……乃至……意根。诸比丘，当圣弟子如实了知这六根的集、灭、味、患、离时——诸比丘，这称为入流者圣弟子，不退堕法，决定，以正觉为彼岸。」第六经
‘‘Chayimāni, bhikkhave, indriyāni. Katamāni cha? Cakkhundriyaṃ…pe… manindriyaṃ. Yato kho, bhikkhave, ariyasāvako imesaṃ channaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti – ayaṃ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyaṇo’’ti. Chaṭṭhaṃ.
937. 阿拉汉经
7. Arahantasuttaṃ
947. 阿拉汉经
7. Arahantasuttaṃ
497「诸比丘，这六根。哪六个？眼根、耳根、鼻根、舌根、身根、意根。诸比丘，当比丘如实知这六根的集、灭、味、患、离后，以无取而解脱时——诸比丘，这称为『比丘是阿拉汉、漏尽者、已修习者、应作已作者、已放下重担者、已达自利者、已尽有结者、以正智而解脱者』。」第七经
‘‘Chayimāni , bhikkhave, indriyāni. Katamāni cha? Cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ, manindriyaṃ. Yato kho, bhikkhave, bhikkhu imesaṃ channaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto hoti – ayaṃ vuccati, bhikkhave, ‘bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto’’’ti. Sattamaṃ.
968. 正自觉者经
8. Sambuddhasuttaṃ
978. 正自觉者经
8. Sambuddhasuttaṃ
498「诸比丘，这六根。哪六个？眼根、耳根、鼻根、舌根、身根、意根。诸比丘，只要我对这六根的集、灭、味、患、离还未如实证知，诸比丘，我就不在有天、魔、梵的世间，有沙门、婆罗门、天、人的世代中宣称『已证得无上正等正觉』。诸比丘，然而当我对这六根的集、灭、味、患、离如实证知后，诸比丘，我才在有天、魔、梵的世间，有沙门、婆罗门、天、人的世代中宣称『已证得无上正等正觉』。而且我的智与见生起——『我的解脱不动摇，这是最后生，现在不再有后有。』」第八经
‘‘Chayimāni, bhikkhave, indriyāni. Katamāni cha? Cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ, manindriyaṃ. Yāvakīvañcāhaṃ , bhikkhave, imesaṃ channaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nābbhaññāsiṃ, neva tāvāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassa maṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ. Yato ca khvāhaṃ, bhikkhave, imesaṃ channaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ abbhaññāsiṃ, athāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ. Ñāṇañca pana me dassanaṃ udapādi – ‘akuppā me vimutti, ayamantimā jāti, natthidāni punabbhavo’’’ti. Aṭṭhamaṃ.
999. 第一沙门婆罗门经
9. Paṭhamasamaṇabrāhmaṇasuttaṃ
499「诸比丘，这六根。哪六个？眼根、耳根、鼻根、舌根、身根、意根。诸比丘，凡任何沙门或婆罗门没真正了知这六根的集、灭、味、患、离者，诸比丘，我不认为他们是沙门中的真沙门或婆罗门中的真婆罗门，而且那些具寿也不能在现法中以自己的证智实现、证得、具足而住于沙门义或婆罗门义。」「诸比丘，然而凡任何沙门或婆罗门如实了知这六根的集、灭、味、患、离者，诸比丘，我认为他们是沙门中的真沙门和婆罗门中的真婆罗门，而且那些具寿在现法中以自己的证智实现、证得、具足而住于沙门义和婆罗门义。」第九经
‘‘Chayimāni, bhikkhave, indriyāni. Katamāni cha? Cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ, manindriyaṃ. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṃ channaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānanti, na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca panete āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti’’. ‘‘Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṃ channaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānanti, te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī’’ti. Navamaṃ.
10110. 第二沙门婆罗门经
10. Dutiyasamaṇabrāhmaṇasuttaṃ
500「诸比丘，凡任何沙门或婆罗门不了知眼根，不了知眼根集，不了知眼根灭，不了知导向眼根灭的道；不了知耳根……乃至……不了知鼻根……乃至……不了知舌根……乃至……不了知身根……乃至……不了知意根，不了知意根集，不了知意根灭，不了知导向意根灭的道。诸比丘，我不认为他们……乃至……以自己的证智实现、证得、具足而住。
‘‘Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā cakkhundriyaṃ nappajānanti, cakkhundriyasamudayaṃ nappajānanti, cakkhundriyanirodhaṃ nappajānanti, cakkhundriyanirodhagāminiṃ paṭipadaṃ nappajānanti; sotindriyaṃ…pe… ghānindriyaṃ…pe… jivhindriyaṃ…pe… kāyindriyaṃ…pe… manindriyaṃ nappajānanti, manindriyasamudayaṃ nappajānanti , manindriyanirodhaṃ nappajānanti, manindriyanirodhagāminiṃ paṭipadaṃ nappajānanti. Na me te, bhikkhave…pe… sayaṃ abhiññā sacchikatvā upasampajja viharanti.
103比丘们，不论哪些沙门或婆罗门，他们了知眼根，了知眼根的集起，了知眼根的息灭，了知导向眼根息灭的修行道路；了知耳根……鼻根……舌根……身根……意根，了知意根的集起，了知意根的息灭，了知导向意根息灭的修行道路——比丘们，我认为这些沙门或婆罗门，才真正被尊为沙门中的沙门、婆罗门中的婆罗门，而且这些尊者也就在这一生中，亲自证悟沙门的意义和婆罗门的意义，圆满地安住。’第十。
‘‘Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā cakkhundriyaṃ pajānanti, cakkhundriyasamudayaṃ pajānanti, cakkhundriyanirodhaṃ pajānanti, cakkhundriyanirodhagāminiṃ paṭipadaṃ pajānanti, sotindriyaṃ…pe… ghānindriyaṃ…pe… jivhindriyaṃ…pe… kāyindriyaṃ…pe… manindriyaṃ pajānanti, manindriyasamudayaṃ pajānanti, manindriyanirodhaṃ pajānanti, manindriyanirodhagāminiṃ paṭipadaṃ pajānanti, te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī’’ti. Dasamaṃ.
104六根品第三
Chaḷindriyavaggo tatiyo.
105其摄颂——
Tassuddānaṃ –
106其摄颂——
Tassuddānaṃ –
107再生是另一生，一种子与清净者；
Punabbhavo jīvitaññāya, ekabījī ca suddhakaṃ;
108入流与阿拉汉正自觉者，以及两种沙门婆罗门。
Soto arahasambuddho, dve ca samaṇabrāhmaṇāti.
1094. 乐根品
4. Sukhindriyavaggo
1101. 纯净经
1. Suddhikasuttaṃ
1114. 乐根品
4. Sukhindriyavaggo
1121. 纯净经
1. Suddhikasuttaṃ
501「诸比丘，这五根。哪五种？乐根、苦根、喜根、忧根、舍根——诸比丘，这是五根。」第一经。
‘‘Pañcimāni , bhikkhave, indriyāni. Katamāni pañca? Sukhindriyaṃ, dukkhindriyaṃ, somanassindriyaṃ, domanassindriyaṃ, upekkhindriyaṃ – imāni kho, bhikkhave, pañcindriyānī’’ti. Paṭhamaṃ.
1142. 入流者经
2. Sotāpannasuttaṃ
1152. 入流者经
2. Sotāpannasuttaṃ
502「诸比丘！有这五根。哪五种？乐根、苦根、喜根、忧根、舍根。诸比丘！当圣弟子如实了知这五根的集起、灭没、乐味、过患和出离时——诸比丘！这被称为入流的圣弟子，不退堕法，决定，以正觉为彼岸。」
第二经。
‘‘Pañcimāni , bhikkhave, indriyāni. Katamāni pañca? Sukhindriyaṃ, dukkhindriyaṃ, somanassindriyaṃ, domanassindriyaṃ, upekkhindriyaṃ. Yato kho, bhikkhave, ariyasāvako imesaṃ pañcannaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti – ayaṃ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyaṇo’’ti. Dutiyaṃ.
1173. 阿拉汉经
3. Arahantasuttaṃ
1183. 阿拉汉经
3. Arahantasuttaṃ
503「诸比丘，这五根。哪五种？乐根、苦根、喜根、忧根、舍根。诸比丘，当比丘如实知这五根的集、灭、味、患、离后，以不执取而解脱时——诸比丘，这称为阿拉汉比丘，漏尽者，已修习者，应作已作者，已放下重担者，已达自己目的者，已尽有结者，以正智解脱者。」第三经。
‘‘Pañcimāni , bhikkhave, indriyāni. Katamāni pañca? Sukhindriyaṃ, dukkhindriyaṃ, somanassindriyaṃ, domanassindriyaṃ, upekkhindriyaṃ. Yato kho, bhikkhave, bhikkhu imesaṃ pañcannaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto hoti – ayaṃ vuccati, bhikkhave, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto’’ti. Tatiyaṃ.
1204. 第一沙门婆罗门经
4. Paṭhamasamaṇabrāhmaṇasuttaṃ
504「诸比丘，这五根。哪五种？乐根、苦根、喜根、忧根、舍根。诸比丘，凡任何沙门或婆罗门没真正了知这五根的集、灭、味、患、离者，诸比丘，我不认为他们是沙门中的真沙门，或婆罗门中的真婆罗门，而且那些具寿也不能于现法中以自己的证智作证、具足后而住于沙门义或婆罗门义。
‘‘Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Sukhindriyaṃ, dukkhindriyaṃ, somanassindriyaṃ, domanassindriyaṃ, upekkhindriyaṃ. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṃ pañcannaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānanti, na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca panete āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti.
122“诸比丘，而任何沙门或婆罗门，如果能如实了知这五根的集起、灭去、乐味、过患和出离，诸比丘，我就认为这些沙门或婆罗门在沙门中被尊为沙门，在婆罗门中被尊为婆罗门。而且，这些贤者能就在这现世，自己证知、现证、安住于沙门的义利和婆罗门的义利。”第四篇。
‘‘Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṃ pañcannaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānanti, te kho me , bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī’’ti. Catutthaṃ.
1235. 第二沙门婆罗门经
5. Dutiyasamaṇabrāhmaṇasuttaṃ
505「诸比丘，这五根。哪五种？乐根、苦根、喜根、忧根、舍根。诸比丘，凡任何沙门或婆罗门不了知乐根，不了知乐根之集，不了知乐根之灭，不了知导向乐根灭之道；不了知苦根……不了知喜根……不了知忧根……不了知舍根，不了知舍根之集，不了知舍根之灭，不了知导向舍根灭之道；诸比丘，对我来说，那些沙门或婆罗门，在沙门中不被认可为沙门，在婆罗门中不被认可为婆罗门，而且那些具寿也不能于现法中以自己的证智实证、证得、具足而住于沙门义或婆罗门义。」
‘‘Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Sukhindriyaṃ, dukkhindriyaṃ, somanassindriyaṃ, domanassindriyaṃ, upekkhindriyaṃ. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā sukhindriyaṃ nappajānanti, sukhindriyasamudayaṃ nappajānanti, sukhindriyanirodhaṃ nappajānanti, sukhindriyanirodhagāminiṃ paṭipadaṃ nappajānanti; dukkhindriyaṃ nappajānanti…pe… somanassindriyaṃ nappajānanti…pe… domanassindriyaṃ nappajānanti …pe… upekkhindriyaṃ nappajānanti, upekkhindriyasamudayaṃ nappajānanti, upekkhindriyanirodhaṃ nappajānanti, upekkhindriyanirodhagāminiṃ paṭipadaṃ nappajānanti; na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca panete āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti.
125「诸比丘，凡任何沙门或婆罗门了知乐根，了知乐根之集，了知乐根之灭，了知导向乐根灭之道；了知苦根……了知喜根……了知忧根……了知舍根，了知舍根之集，了知舍根之灭，了知导向舍根灭之道，诸比丘，对我来说，那些沙门或婆罗门，在沙门中被认可为沙门，在婆罗门中被认可为婆罗门，而且那些具寿也能于现法中以自己的证智实证、证得、具足而住于沙门义和婆罗门义。」第五经。
‘‘Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā sukhindriyaṃ pajānanti, sukhindriyasamudayaṃ pajānanti, sukhindriyanirodhaṃ pajānanti, sukhindriyanirodhagāminiṃ paṭipadaṃ pajānanti; dukkhindriyaṃ pajānanti…pe… somanassindriyaṃ pajānanti… domanassindriyaṃ pajānanti… upekkhindriyaṃ pajānanti, upekkhindriyasamudayaṃ pajānanti, upekkhindriyanirodhaṃ pajānanti, upekkhindriyanirodhagāminiṃ paṭipadaṃ pajānanti, te ca kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī’’ti. Pañcamaṃ.
1266. 第一分别经
6. Paṭhamavibhaṅgasuttaṃ
506「诸比丘，这五根。哪五种？乐根、苦根、喜根、忧根、舍根。」
‘‘Pañcimāni , bhikkhave, indriyāni. Katamāni pañca? Sukhindriyaṃ, dukkhindriyaṃ, somanassindriyaṃ, domanassindriyaṃ, upekkhindriyaṃ.
128诸比丘，什么是乐根？诸比丘，凡是身体上的快乐，身体上的舒适，由身体接触产生的快乐、舒适的感受——这就叫做乐根。
‘‘Katamañca , bhikkhave, sukhindriyaṃ? Yaṃ kho, bhikkhave, kāyikaṃ sukhaṃ , kāyikaṃ sātaṃ, kāyasamphassajaṃ sukhaṃ sātaṃ vedayitaṃ – idaṃ vuccati, bhikkhave, sukhindriyaṃ.
129诸比丘，什么是苦根？诸比丘，凡是身体上的痛苦，身体上的不舒适，由身体接触产生的痛苦、不舒适的感受——这就叫做苦根。
‘‘Katamañca, bhikkhave, dukkhindriyaṃ? Yaṃ kho, bhikkhave, kāyikaṃ dukkhaṃ, kāyikaṃ asātaṃ, kāyasamphassajaṃ dukkhaṃ asātaṃ vedayitaṃ – idaṃ vuccati, bhikkhave, dukkhindriyaṃ.
130诸比丘，什么是喜根？诸比丘，凡是心理上的快乐，心理上的舒适，由心接触产生的快乐、舒适的感受——这就叫做喜根。
‘‘Katamañca, bhikkhave, somanassindriyaṃ? Yaṃ kho, bhikkhave, cetasikaṃ sukhaṃ, cetasikaṃ sātaṃ, manosamphassajaṃ sukhaṃ sātaṃ vedayitaṃ – idaṃ vuccati, bhikkhave, somanassindriyaṃ.
131“诸比丘，什么是忧根？那心理的痛苦、心理的不适，由意接触所产生的痛苦、不适的感受——这被称为忧根。”
‘‘Katamañca, bhikkhave, domanassindriyaṃ? Yaṃ kho, bhikkhave, cetasikaṃ dukkhaṃ, cetasikaṃ asātaṃ, manosamphassajaṃ dukkhaṃ asātaṃ vedayitaṃ – idaṃ vuccati, bhikkhave, domanassindriyaṃ.
132诸比丘，什么是舍根？诸比丘，凡是身体上或心理上既非舒适也非不舒适的感受——这就叫做舍根。
‘‘Katamañca, bhikkhave, upekkhindriyaṃ? Yaṃ kho, bhikkhave, kāyikaṃ vā cetasikaṃ vā nevasātaṃ nāsātaṃ vedayitaṃ – idaṃ vuccati, bhikkhave, upekkhindriyaṃ. Imāni kho, bhikkhave, pañcindriyānī’’ti. Chaṭṭhaṃ.
1337. 第二分别经
7. Dutiyavibhaṅgasuttaṃ
507「诸比丘，这五根。哪五种？乐根、苦根、喜根、忧根、舍根。
‘‘Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Sukhindriyaṃ, dukkhindriyaṃ, somanassindriyaṃ, domanassindriyaṃ, upekkhindriyaṃ.
135「诸比丘，什么是乐根？诸比丘，凡身的乐、身的愉悦、身触所生的乐与愉悦的所感受——诸比丘，这称为乐根。
‘‘Katamañca , bhikkhave, sukhindriyaṃ? Yaṃ kho, bhikkhave, kāyikaṃ sukhaṃ, kāyikaṃ sātaṃ, kāyasamphassajaṃ sukhaṃ sātaṃ vedayitaṃ – idaṃ vuccati, bhikkhave, sukhindriyaṃ.
136「诸比丘，什么是苦根？诸比丘，凡身的苦、身的不愉悦、身触所生的苦与不愉悦的所感受——诸比丘，这称为苦根。
‘‘Katamañca, bhikkhave, dukkhindriyaṃ? Yaṃ kho, bhikkhave, kāyikaṃ dukkhaṃ , kāyikaṃ asātaṃ, kāyasamphassajaṃ dukkhaṃ asātaṃ vedayitaṃ – idaṃ vuccati, bhikkhave, dukkhindriyaṃ.
137「诸比丘，什么是喜根？诸比丘，凡心的乐、心的愉悦、意触所生的乐与愉悦的所感受——诸比丘，这称为喜根。
‘‘Katamañca, bhikkhave, somanassindriyaṃ? Yaṃ kho, bhikkhave, cetasikaṃ sukhaṃ, cetasikaṃ sātaṃ, manosamphassajaṃ sukhaṃ sātaṃ vedayitaṃ – idaṃ vuccati, bhikkhave, somanassindriyaṃ.
138诸比丘，什么是忧根？诸比丘，凡是心理上的痛苦，心理上的不舒适，由心接触产生的痛苦、不舒适的感受——这就叫做忧根。
‘‘Katamañca , bhikkhave, domanassindriyaṃ? Yaṃ kho, bhikkhave, cetasikaṃ dukkhaṃ, cetasikaṃ asātaṃ, manosamphassajaṃ dukkhaṃ asātaṃ vedayitaṃ – idaṃ vuccati, bhikkhave, domanassindriyaṃ.
139「诸比丘，什么是舍根？诸比丘，凡身的或心的非愉悦非不愉悦的所感受——诸比丘，这称为舍根。
‘‘Katamañca, bhikkhave, upekkhindriyaṃ? Yaṃ kho, bhikkhave, kāyikaṃ vā cetasikaṃ vā nevasātaṃ nāsātaṃ vedayitaṃ – idaṃ vuccati, bhikkhave, upekkhindriyaṃ.
140比丘们，在这里，乐根和喜根，应视为乐受。比丘们，在这里，苦根和忧根，应视为苦受。比丘们，在这里，这个舍根，应视为不苦不乐受。比丘们，这样，这五根通过这种方式，五成为三，三成为五。第八经。
‘‘Tatra, bhikkhave, yañca sukhindriyaṃ yañca somanassindriyaṃ, sukhā sā vedanā daṭṭhabbā. Tatra, bhikkhave, yañca dukkhindriyaṃ yañca domanassindriyaṃ, dukkhā sā vedanā daṭṭhabbā. Tatra, bhikkhave, yadidaṃ upekkhindriyaṃ, adukkhamasukhā sā vedanā daṭṭhabbā. Imāni kho, bhikkhave, pañcindriyānī’’ti. Sattamaṃ.
1418. 第三分别经
8. Tatiyavibhaṅgasuttaṃ
508「诸比丘，这五根。哪五种？乐根、苦根、喜根、忧根、舍根。
‘‘Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Sukhindriyaṃ, dukkhindriyaṃ, somanassindriyaṃ, domanassindriyaṃ, upekkhindriyaṃ.
143「诸比丘，什么是乐根？诸比丘，凡身的乐、身的适意，身触所生的乐、适意的所感受——诸比丘，这称为乐根。
‘‘Katamañca , bhikkhave, sukhindriyaṃ? Yaṃ kho, bhikkhave, kāyikaṃ sukhaṃ , kāyikaṃ sātaṃ, kāyasamphassajaṃ sukhaṃ sātaṃ vedayitaṃ – idaṃ vuccati, bhikkhave, sukhindriyaṃ.
144「诸比丘，什么是苦根？诸比丘，凡身的苦、身的不适意，身触所生的苦、不适意的所感受——诸比丘，这称为苦根。
‘‘Katamañca, bhikkhave, dukkhindriyaṃ? Yaṃ kho, bhikkhave, kāyikaṃ dukkhaṃ, kāyikaṃ asātaṃ, kāyasamphassajaṃ dukkhaṃ asātaṃ vedayitaṃ – idaṃ vuccati, bhikkhave, dukkhindriyaṃ.
145「诸比丘，什么是喜根？诸比丘，凡心的乐、心的适意，意触所生的乐、适意的所感受——诸比丘，这称为喜根。
‘‘Katamañca, bhikkhave, somanassindriyaṃ? Yaṃ kho, bhikkhave, cetasikaṃ sukhaṃ, cetasikaṃ sātaṃ, manosamphassajaṃ sukhaṃ sātaṃ vedayitaṃ – idaṃ vuccati, bhikkhave, somanassindriyaṃ.
146「诸比丘，什么是忧根？诸比丘，凡心的苦、心的不适意，意触所生的苦、不适意的所感受——诸比丘，这称为忧根。
‘‘Katamañca , bhikkhave, domanassindriyaṃ? Yaṃ kho, bhikkhave, cetasikaṃ dukkhaṃ, cetasikaṃ asātaṃ, manosamphassajaṃ dukkhaṃ asātaṃ vedayitaṃ – idaṃ vuccati, bhikkhave, domanassindriyaṃ.
147「诸比丘，什么是舍根？诸比丘，凡身的或心的非适意非不适意的所感受——诸比丘，这称为舍根。
‘‘Katamañca, bhikkhave, upekkhindriyaṃ? Yaṃ kho, bhikkhave, kāyikaṃ vā cetasikaṃ vā neva sātaṃ nāsātaṃ vedayitaṃ – idaṃ vuccati, bhikkhave, upekkhindriyaṃ.
148「诸比丘，于此，凡乐根与喜根，应见那是乐受。诸比丘，于此，凡苦根与忧根，应见那是苦受。诸比丘，于此，凡此舍根，应见那是不苦不乐受。诸比丘，如此，这五根成为五而成为三，成为三而成为五，以此方式。」第八经。
‘‘Tatra, bhikkhave, yañca sukhindriyaṃ yañca somanassindriyaṃ, sukhā sā vedanā daṭṭhabbā. Tatra, bhikkhave, yañca dukkhindriyaṃ yañca domanassindriyaṃ, dukkhā sā vedanā daṭṭhabbā. Tatra, bhikkhave, yadidaṃ upekkhindriyaṃ, adukkhamasukhā sā vedanā daṭṭhabbā . Iti kho, bhikkhave, imāni pañcindriyāni pañca hutvā tīṇi honti, tīṇi hutvā pañca honti pariyāyenā’’ti. Aṭṭhamaṃ.
1499. 木喻经
9. Kaṭṭhopamasuttaṃ
1509. 木喻经
9. Kaṭṭhopamasuttaṃ
509「诸比丘，这五根。哪五种？乐根、苦根、喜根、忧根、舍根。诸比丘，缘于引生乐受的触，乐根生起。他感受乐，了知『我感受乐』。由于那引生乐受的触灭，『缘于引生乐受的触而生起的、那相应的所受——乐根，灭了，止息了』，他了知。」
‘‘Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Sukhindriyaṃ, dukkhindriyaṃ, somanassindriyaṃ, domanassindriyaṃ, upekkhindriyaṃ. Sukhavedaniyaṃ, bhikkhave, phassaṃ paṭicca uppajjati sukhindriyaṃ. So sukhitova samāno ‘sukhitosmī’ti pajānāti. Tasseva sukhavedaniyassa phassassa nirodhā ‘yaṃ tajjaṃ vedayitaṃ sukhavedaniyaṃ phassaṃ paṭicca uppannaṃ sukhindriyaṃ taṃ nirujjhati, taṃ vūpasammatī’ti pajānāti’’.
152比丘们，依于能带来苦受的触，生起苦根。当他正在感受苦时，他知道：‘我正感受苦。’当那个能带来苦受的触灭去时，他知道：‘由那个能带来苦受的触为缘而生起的、与之相应的苦受——苦根，它灭去了，它平息了。’
‘‘Dukkhavedaniyaṃ, bhikkhave, phassaṃ paṭicca uppajjati dukkhindriyaṃ. So dukkhitova samāno ‘dukkhitosmī’ti pajānāti. Tasseva dukkhavedaniyassa phassassa nirodhā ‘yaṃ tajjaṃ vedayitaṃ dukkhavedaniyaṃ phassaṃ paṭicca uppannaṃ dukkhindriyaṃ taṃ nirujjhati, taṃ vūpasammatī’ti pajānāti’’.
153比丘们，依于能带来喜悦的触，生起喜根。当他心中喜悦时，他知道：‘我心中喜悦。’当那个能带来喜悦的触灭去时，他知道：‘由那个能带来喜悦的触为缘而生起的、与之相应的喜悦感受——喜根，它灭去了，它平息了。’
‘‘Somanassavedaniyaṃ, bhikkhave, phassaṃ paṭicca uppajjati somanassindriyaṃ. So sumanova samāno ‘sumanosmī’ti pajānāti. Tasseva somanassavedaniyassa phassassa nirodhā ‘yaṃ tajjaṃ vedayitaṃ somanassavedaniyaṃ phassaṃ paṭicca uppannaṃ somanassindriyaṃ taṃ nirujjhati, taṃ vūpasammatī’ti pajānāti’’.
154比丘们，依于能带来忧的触，生起忧根。当他心中忧恼时，他知道：‘我心中忧恼。’当那个能带来忧的触灭去时，他知道：‘由那个能带来忧的触为缘而生起的、与之相应的忧恼感受——忧根，它灭去了，它平息了。’
‘‘Domanassavedaniyaṃ, bhikkhave, phassaṃ paṭicca uppajjati domanassindriyaṃ. So dummanova samāno ‘dummanosmī’ti pajānāti. Tasseva domanassavedaniyassa phassassa nirodhā ‘yaṃ tajjaṃ vedayitaṃ domanassavedaniyaṃ phassaṃ paṭicca uppannaṃ domanassindriyaṃ taṃ nirujjhati, taṃ vūpasammatī’ti pajānāti’’.
155“比丘们，缘于应被感受为舍的触，舍根生起。当他处于舍的状态时，他了知：‘我处于舍的状态。’随着那应被感受为舍的触的灭去，他了知：‘那由此而生起的感受——即缘于应被感受为舍的触而生起的舍根——它灭去，它平息下来。’”
‘‘Upekkhāvedaniyaṃ, bhikkhave, phassaṃ paṭicca uppajjati upekkhindriyaṃ. So upekkhakova samāno ‘upekkhakosmī’ti pajānāti. Tasseva upekkhāvedaniyassa phassassa nirodhā ‘yaṃ tajjaṃ vedayitaṃ upekkhāvedaniyaṃ phassaṃ paṭicca uppannaṃ upekkhindriyaṃ taṃ nirujjhati, taṃ vūpasammatī’ti pajānāti’’.
156“比丘们，譬如，由两根木棒的摩擦、结合而产生热量，生起火来；当那两根木棒被分开、被散置时，由其产生的热量便灭去、平息下来。同样地，比丘们，缘于应被感受为乐的触，乐根生起。当他处于乐的状态时，他了知：‘我处于乐的状态。’随着那应被感受为乐的触的灭去，他了知：‘那由此而生起的感受——即缘于应被感受为乐的触而生起的乐根——它灭去，它平息下来。’”
‘‘Seyyathāpi, bhikkhave, dvinnaṃ kaṭṭhānaṃ saṅghaṭṭanasamodhānā usmā jāyati, tejo abhinibbattati; tesaṃyeva kaṭṭhānaṃ nānābhāvāvinikkhepā yā tajjā usmā sā nirujjhati sā vūpasammati; evameva kho, bhikkhave, sukhavedaniyaṃ phassaṃ paṭicca uppajjati sukhindriyaṃ. So sukhitova samāno ‘sukhitosmī’ti pajānāti. Tasseva sukhavedaniyassa phassassa nirodhā ‘yaṃ tajjaṃ vedayitaṃ sukhavedaniyaṃ phassaṃ paṭicca uppajjati sukhindriyaṃ taṃ nirujjhati , taṃ vūpasammatī’ti pajānāti’’.
157“比丘们，缘于应被感受为苦的触……（中略）……比丘们，缘于应被感受为悦的触……（中略）……比丘们，缘于应被感受为忧的触……（中略）……比丘们，缘于应被感受为舍的触，舍根生起。当他处于舍的状态时，他了知：‘我处于舍的状态。’随着那应被感受为舍的触的灭去，他了知：‘那由此而生起的感受——即缘于应被感受为舍的触而生起的舍根——它灭去，它平息下来。’”第九经。”
‘‘Dukkhavedaniyaṃ, bhikkhave, phassaṃ paṭicca…pe… somanassavedaniyaṃ, bhikkhave, phassaṃ paṭicca…pe… domanassavedaniyaṃ, bhikkhave, phassaṃ paṭicca…pe… upekkhāvedaniyaṃ, bhikkhave, phassaṃ paṭicca uppajjati upekkhindriyaṃ. So upekkhakova samāno ‘upekkhakosmī’ti pajānāti. Tasseva upekkhāvedaniyassa phassassa nirodhā ‘yaṃ tajjaṃ vedayitaṃ upekkhāvedaniyaṃ phassaṃ paṭicca uppajjati upekkhindriyaṃ taṃ nirujjhati, taṃ vūpasammatī’ti pajānāti’’. Navamaṃ.
15810. 次第经
10. Uppaṭipāṭikasuttaṃ
510“比丘们，有这五种根。是哪五种呢？苦根、忧根、乐根、悦根、舍根。比丘们，在此，一位比丘住于不放逸、热忱、努力精进之时，苦根生起了。他如此了知：‘我的这个苦根已生起，而它确实是有征兆的、有原因的、有行作的、有缘的。要说这个苦根能在无征兆、无原因、无行作、无缘的情况下生起——这是不可能的。’他了知苦根，了知苦根的集起，了知苦根的灭去，并且了知那已生起的苦根在何处无余灭尽。那么，已生起的苦根在何处无余灭尽呢？比丘们，在此，比丘远离感官欲乐，远离不善法，进入并住于有寻、有伺，由远离而生起喜与乐的初禅，在这里，已生起的苦根无余灭尽。比丘们，这被称为：‘这位比丘知晓了苦根的灭，并为了那个目的而引导其心。’”
‘‘Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Dukkhindriyaṃ , domanassindriyaṃ, sukhindriyaṃ, somanassindriyaṃ, upekkhindriyaṃ. Idha, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato uppajjati dukkhindriyaṃ. So evaṃ pajānāti – ‘uppannaṃ kho me idaṃ dukkhindriyaṃ, tañca kho sanimittaṃ sanidānaṃ sasaṅkhāraṃ sappaccayaṃ. Tañca animittaṃ anidānaṃ asaṅkhāraṃ appaccayaṃ dukkhindriyaṃ uppajjissatīti – netaṃ ṭhānaṃ vijjati’. So dukkhindriyañca pajānāti, dukkhindriyasamudayañca pajānāti, dukkhindriyanirodhañca pajānāti, yattha cuppannaṃ dukkhindriyaṃ aparisesaṃ nirujjhati tañca pajānāti. Kattha cuppannaṃ dukkhindriyaṃ aparisesaṃ nirujjhati? Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati, ettha cuppannaṃ dukkhindriyaṃ aparisesaṃ nirujjhati. Ayaṃ vuccati, bhikkhave, ‘bhikkhu aññāsi dukkhindriyassa nirodhaṃ, tadatthāya cittaṃ upasaṃharati’’’.
160“再者，比丘们，在此，一位比丘住于不放逸、热忱、努力精进之时，忧根生起了。他如此了知：‘我的这个忧根已生起，而它确实是有征兆的、有原因的、有行作的、有缘的。要说这个忧根能在无征兆、无原因、无行作、无缘的情况下生起——这是不可能的。’他了知忧根，了知忧根的集起，了知忧根的灭去，并且了知那已生起的忧根在何处无余灭尽。那么，已生起的忧根在何处无余灭尽呢？比丘们，在此，比丘由于寻与伺的平息，进入并住于内心洁净、心念专一、无寻、无伺、由定而生起喜与乐的第二禅，在这里，已生起的忧根无余灭尽。比丘们，这被称为：‘这位比丘知晓了忧根的灭，并为了那个目的而引导其心。’”
‘‘Idha pana, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato uppajjati domanassindriyaṃ. So evaṃ pajānāti – ‘uppannaṃ kho me idaṃ domanassindriyaṃ, tañca kho sanimittaṃ sanidānaṃ sasaṅkhāraṃ sappaccayaṃ. Tañca animittaṃ anidānaṃ asaṅkhāraṃ appaccayaṃ domanassindriyaṃ uppajjissatīti – netaṃ ṭhānaṃ vijjati’ . So domanassindriyañca pajānāti, domanassindriyasamudayañca pajānāti, domanassindriyanirodhañca pajānāti, yattha cuppannaṃ domanassindriyaṃ aparisesaṃ nirujjhati tañca pajānāti. Kattha cuppannaṃ domanassindriyaṃ aparisesaṃ nirujjhati? Idha, bhikkhave, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati, ettha cuppannaṃ domanassindriyaṃ aparisesaṃ nirujjhati. Ayaṃ vuccati, bhikkhave, ‘bhikkhu aññāsi domanassindriyassa nirodhaṃ, tadatthāya cittaṃ upasaṃharati’’’.
161「诸比丘，于此，比丘不放逸、热诚、自励而住时，生起乐根。他如此了知：『我生起了此乐根，那是有相的、有因的、有行的、有缘的。无相、无因、无行、无缘的乐根将生起，此无处可得。』他了知乐根，了知乐根集，了知乐根灭，了知已生起的乐根无余灭之处。已生起的乐根在何处无余灭？诸比丘，于此，比丘由于喜的离去而住于舍，具念、正知，以身受乐，诸圣者宣说『舍、具念、乐住』，具足第三禅而住，已生起的乐根在此处无余灭。诸比丘，此称为『比丘了知乐根之灭，为此而引导心』。」
‘‘Idha pana, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato uppajjati sukhindriyaṃ. So evaṃ pajānāti – ‘uppannaṃ kho me idaṃ sukhindriyaṃ, tañca kho sanimittaṃ sanidānaṃ sasaṅkhāraṃ sappaccayaṃ. Tañca animittaṃ anidānaṃ asaṅkhāraṃ appaccayaṃ sukhindriyaṃ uppajjissatīti – netaṃ ṭhānaṃ vijjati’. So sukhindriyañca pajānāti, sukhindriyasamudayañca pajānāti, sukhindriyanirodhañca pajānāti, yattha cuppannaṃ sukhindriyaṃ aparisesaṃ nirujjhati tañca pajānāti. Kattha cuppannaṃ sukhindriyaṃ aparisesaṃ nirujjhati? Idha, bhikkhave, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati, ettha cuppannaṃ sukhindriyaṃ aparisesaṃ nirujjhati. Ayaṃ vuccati, bhikkhave, ‘bhikkhu aññāsi sukhindriyassa nirodhaṃ, tadatthāya cittaṃ upasaṃharati’’’.
162「诸比丘，此处，比丘不放逸、热诚、勤奋地住，喜根生起。他如此了知——『此喜根已于我生起，而且是有相的、有因的、有作的、有缘的。而无相的、无因的、无作的、无缘的喜根将生起——这个状况是不存在的。』他了知喜根，他了知喜根之集，他了知喜根之灭，他了知已生起的喜根无余灭尽之处。已生起的喜根在何处无余灭尽呢？诸比丘，此处，比丘由于舍断乐与舍断苦，先前喜忧已灭没，不苦不乐，舍念清净，成就第四禅那而住，在此处已生起的喜根无余灭尽。诸比丘，这被称为『比丘了知喜根之灭，为此而引导心。』」
‘‘Idha pana, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato uppajjati somanassindriyaṃ. So evaṃ pajānāti – ‘uppannaṃ kho me idaṃ somanassindriyaṃ, tañca kho sanimittaṃ sanidānaṃ sasaṅkhāraṃ sappaccayaṃ. Tañca animittaṃ anidānaṃ asaṅkhāraṃ appaccayaṃ somanassindriyaṃ uppajjissatīti – netaṃ ṭhānaṃ vijjati’. So somanassindriyañca pajānāti, somanassindriyasamudayañca pajānāti, somanassindriyanirodhañca pajānāti, yattha cuppannaṃ somanassindriyaṃ aparisesaṃ nirujjhati tañca pajānāti. Kattha cuppannaṃ somanassindriyaṃ aparisesaṃ nirujjhati? Idha, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati, ettha cuppannaṃ somanassindriyaṃ aparisesaṃ nirujjhati. Ayaṃ vuccati, bhikkhave, ‘bhikkhu aññāsi somanassindriyassa nirodhaṃ, tadatthāya cittaṃ upasaṃharati’’’.
163「再者，诸比丘，在这里，比丘不放逸、热诚、自我策励而住时，舍根生起。他如此了知：‘我的这个舍根已生起，而且它是有相、有因、有行、有缘的。若说无相、无因、无行、无缘的舍根将会生起——这是不可能的。’他了知舍根，也了知舍根之集，也了知舍根之灭，也了知已生起的舍根在哪里无余灭尽。已生起的舍根在哪里无余灭尽呢？诸比丘，在这里，比丘完全超越非想非非想处，进入并住于想受灭，在这里，已生起的舍根无余灭尽。诸比丘，这称为‘比丘了知舍根之灭，并为此目的而引导心’。」第十。
‘‘Idha pana, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato uppajjati upekkhindriyaṃ. So evaṃ pajānāti – ‘uppannaṃ kho me idaṃ upekkhindriyaṃ, tañca kho sanimittaṃ sanidānaṃ sasaṅkhāraṃ sappaccayaṃ. Tañca animittaṃ anidānaṃ asaṅkhāraṃ appaccayaṃ upekkhindriyaṃ uppajjissatīti – netaṃ ṭhānaṃ vijjati’. So upekkhindriyañca pajānāti, upekkhindriyasamudayañca pajānāti, upekkhindriyanirodhañca pajānāti, yattha cuppannaṃ upekkhindriyaṃ aparisesaṃ nirujjhati tañca pajānāti. Kattha cuppannaṃ upekkhindriyaṃ aparisesaṃ nirujjhati? Idha, bhikkhave, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, ettha cuppannaṃ upekkhindriyaṃ aparisesaṃ nirujjhati. Ayaṃ vuccati, bhikkhave, ‘bhikkhu aññāsi upekkhindriyassa nirodhaṃ, tadatthāya cittaṃ upasaṃharatī’’’ti. Dasamaṃ.
164乐根品第四
Sukhindriyavaggo catuttho.
165其摄颂：
Tassuddānaṃ –
166其摄颂：
Tassuddānaṃ –
167单纯经、入流、阿拉汉，还有两则是沙门、婆罗门；
Suddhikañca soto arahā, duve samaṇabrāhmaṇā;
168以分别论说三，木、逆次第。
Vibhaṅgena tayo vuttā, kaṭṭho uppaṭipāṭikanti.
1695. 老品
5. Jarāvaggo
1701. 老法经
1. Jarādhammasuttaṃ
1715. 老品
5. Jarāvaggo
1721. 老法经
1. Jarādhammasuttaṃ
511如是我闻：一时，世尊住在舍卫城东园鹿母讲堂。那时，世尊在傍晚时分从静处中起来，坐在阳光下晒着背。
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde. Tena kho pana samayena bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito pacchātape nisinno hoti piṭṭhiṃ otāpayamāno.
174那时，具寿阿难来到世尊这里。走到之后，向世尊行礼，用手轻轻触摸着世尊的肢体，对世尊这样说：“稀有啊，大德！未曾有啊，大德！现在，大德，世尊的肤色不再那样清净、皎洁，四肢全都松弛，布满了皱纹，身体向前倾弯着，而且可以见到诸根的变化——眼根、耳根、鼻根、舌根、身根的变化。”
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā bhagavato gattāni pāṇinā anomajjanto bhagavantaṃ etadavoca – ‘‘acchariyaṃ, bhante , abbhutaṃ, bhante! Na cevaṃ dāni, bhante, bhagavato tāva parisuddho chavivaṇṇo pariyodāto, sithilāni ca gattāni sabbāni valiyajātāni, purato pabbhāro ca kāyo, dissati ca indriyānaṃ aññathattaṃ – cakkhundriyassa sotindriyassa ghānindriyassa jivhindriyassa kāyindriyassā’’ti.
175“正是这样，阿难。青春中，有老朽的必然性；健康中，有疾病的必然性；生命中，有死亡的必然性。肤色不再清净、皎洁，四肢松弛、布满皱纹，身体向前倾弯，而且可以见到诸根的变化——眼根、耳根、鼻根、舌根、身根的变化。”
‘‘Evañhetaṃ , ānanda, hoti – jarādhammo yobbaññe, byādhidhammo ārogye, maraṇadhammo jīvite. Na ceva tāva parisuddho hoti chavivaṇṇo pariyodāto, sithilāni ca honti gattāni sabbāni valiyajātāni, purato pabbhāro ca kāyo, dissati ca indriyānaṃ aññathattaṃ – cakkhundriyassa sotindriyassa ghānindriyassa jivhindriyassa kāyindriyassā’’ti.
176世尊说了这些。善逝这样说了之后，导师又接着说：
‘‘Idamavoca bhagavā. Idaṃ vatvā ca sugato athāparaṃ etadavoca satthā –
177“呸！可恶的老！你这令人变丑的老！
‘‘Dhī taṃ jammi jare atthu, dubbaṇṇakaraṇī jare;
178如此可爱的身体，竟被老所摧残。”
Tāva manoramaṃ bimbaṃ, jarāya abhimadditaṃ.
179'即使有人活上一百年，他也终究会迈向死亡；'
‘‘Yopi vassasataṃ jīve, sopi maccuparāyaṇo ;
180'死亡不会遗漏任何众生，它会把一切都碾碎摧毁。’这是第一首。
Na kiñci parivajjeti, sabbamevābhimaddatī’’ti. paṭhamaṃ;
1812. 伍那巴婆罗门经
2. Uṇṇābhabrāhmaṇasuttaṃ
512在沙瓦提城。那时，乌纳巴婆罗门来到世尊所在的地方。到了之后，与世尊互相问候，寒暄交谈。说完客气话、令人难忘的话后，他坐在一边。坐在一边后，乌纳巴婆罗门对世尊这样说：
Sāvatthinidānaṃ. Atha kho uṇṇābho brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho uṇṇābho brāhmaṇo bhagavantaṃ etadavoca –
183'乔达摩大师，有这五根，它们的领域各自不同，运作范围各自不同，彼此无法经验对方的领域和范围。哪五根呢？眼根、耳根、鼻根、舌根、身根。乔达摩大师，这五根的领域各自不同，运作范围各自不同，彼此无法经验对方的领域和范围，那它们归趣于什么呢？又是什么在经验它们的领域和范围呢？'
‘‘Pañcimāni, bho gotama, indriyāni nānāvisayāni nānāgocarāni, na aññamaññassa gocaravisayaṃ paccanubhonti. Katamāni pañca? Cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ . Imesaṃ nu kho, bho gotama, pañcannaṃ indriyānaṃ nānāvisayānaṃ nānāgocarānaṃ na aññamaññassa gocaravisayaṃ paccanubhontānaṃ kiṃ paṭisaraṇaṃ, ko ca nesaṃ gocaravisayaṃ paccanubhotī’’ti?
184'婆罗门，有这五根，它们的领域各自不同，运作范围各自不同，彼此无法经验对方的领域和范围。哪五根呢？眼根、耳根、鼻根、舌根、身根。婆罗门，这五根的领域各自不同，运作范围各自不同，彼此无法经验对方的领域和范围，但它们归趣于心，是心在经验它们的领域和范围。'
‘‘Pañcimāni, brāhmaṇa, indriyāni nānāvisayāni nānāgocarāni na aññamaññassa gocaravisayaṃ paccanubhonti. Katamāni pañca? Cakkhundriyaṃ, sotindriyaṃ , ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ. Imesaṃ kho, brāhmaṇa, pañcannaṃ indriyānaṃ nānāvisayānaṃ nānāgocarānaṃ na aññamaññassa gocaravisayaṃ paccanubhontānaṃ mano paṭisaraṇaṃ, manova nesaṃ gocaravisayaṃ paccanubhotī’’ti.
185'乔达摩大师，那么，心又归趣于什么呢？' '婆罗门，心归趣于念。' '乔达摩大师，那么，念又归趣于什么呢？' '婆罗门，念归趣于解脱。' '乔达摩大师，那么，解脱又归趣于什么呢？' '婆罗门，解脱归趣于涅槃。' '乔达摩大师，那么，涅槃又归趣于什么呢？' '婆罗门，你的问题已经超范围了，你没能抓住这个问题的极限。婆罗门，因为梵行就是融入涅槃、迈向涅槃、以涅槃为最终目标而生活的。'
‘‘Manassa pana, bho gotama, kiṃ paṭisaraṇa’’nti? ‘‘Manassa kho, brāhmaṇa, sati paṭisaraṇa’’nti. ‘‘Satiyā pana, bho gotama, kiṃ paṭisaraṇa’’nti? ‘‘Satiyā kho, brāhmaṇa, vimutti paṭisaraṇa’’nti. ‘‘Vimuttiyā pana, bho gotama, kiṃ paṭisaraṇa’’nti? ‘‘Vimuttiyā kho, brāhmaṇa, nibbānaṃ paṭisaraṇa’’nti. ‘‘Nibbānassa pana, bho gotama, kiṃ paṭisaraṇa’’nti? ‘‘Accayāsi , brāhmaṇa, pañhaṃ, nāsakkhi pañhassa pariyantaṃ gahetuṃ. Nibbānogadhañhi, brāhmaṇa, brahmacariyaṃ vussati nibbānaparāyaṇaṃ nibbānapariyosāna’’nti.
186那时，温那跋婆罗门欢喜、随喜世尊所说后，从座起立，礼敬世尊，作右绕后离去。
Atha kho uṇṇābho brāhmaṇo bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.
187那时，世尊在乌恩那婆罗门离开后不久，对诸比丘说：'诸比丘，好比在一座尖顶楼阁或尖顶会堂里，当太阳升起时，阳光透过朝东的窗户射进来，它会落在哪里？''世尊，会落在西边的墙上。''正是如此，诸比丘，乌恩那婆罗门对如来的信已经安住、扎根、确立、坚固，世间任何沙门、婆罗门、天、魔、梵天或任何人都无法动摇。诸比丘，如果这时候乌恩那婆罗门命终，那么没有任何束缚能够系缚他，使他再次回到这个世界。'第二次。
Atha kho bhagavā acirapakkante uṇṇābhe brāhmaṇe bhikkhū āmantesi – ‘‘seyyathāpi, bhikkhave, kūṭāgāre vā kūṭāgārasālāyaṃ vā pācīnavātapānā sūriye uggacchante vātapānena rasmi pavisitvā kvāssa patiṭṭhitā’’ti? ‘‘Pacchimāyaṃ, bhante, bhittiya’’nti. ‘‘Evameva kho, bhikkhave, uṇṇābhassa brāhmaṇassa tathāgate saddhā niviṭṭhā mūlajātā patiṭṭhitā daḷhā asaṃhāriyā samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ. Imamhi ce, bhikkhave, samaye uṇṇābho brāhmaṇo kālaṅkareyya, natthi saṃyojanaṃ yena saṃyojanena saṃyutto uṇṇābho brāhmaṇo puna imaṃ lokaṃ āgaccheyyā’’ti. Dutiyaṃ.
1883. 沙盖德经
3. Sāketasuttaṃ
1893. 沙盖德经
3. Sāketasuttaṃ
513如是我闻：有一次，世尊住在娑祇多的安阇那林鹿野苑。在那里，世尊对诸比丘说：'诸比丘，有没有一种方法，依据这种方法，五根就是五力，五力就是五根呢？'
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sākete viharati añjanavane migadāye. Tatra kho bhagavā bhikkhū āmantesi – ‘‘atthi nu kho, bhikkhave , pariyāyo yaṃ pariyāyaṃ āgamma yāni pañcindriyāni tāni pañca balāni honti, yāni pañca balāni tāni pañcindriyāni hontī’’ti?
191'世尊，这些法以世尊为根本，以世尊为引导，以世尊为依归。世尊，如果能请世尊亲自开示这番话的意义，那就太好了。诸比丘听了世尊的教导后会记住的。''诸比丘，有这种方法。依据这种方法，五根就是五力，五力就是五根。'
‘‘Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī’’ti. ‘‘Atthi, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma yāni pañcindriyāni tāni pañca balāni honti, yāni pañca balāni tāni pañcindriyāni honti’’.
192那么，比丘们，什么是得以说那条河为‘二股水流’的方便说呢？比丘们，那个岛的北岸的水，以及南岸的水——比丘们，这就是得以说那条河为‘二股水流’的方便说。同样地，比丘们，信根即是信力，信力即是信根；精进根即是精进力，精进力即是精进根；念根即是念力，念力即是念根；定根即是定力，定力即是定根；慧根即是慧力，慧力即是慧根。比丘们，由于修习、多修这五根，比丘灭尽诸漏，就在当下此时，自己以证智证得无漏的心解脱、慧解脱，具足而住。”第三经。
‘‘Katamo ca, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma yāni pañcindriyāni tāni pañca balāni honti, yāni pañca balāni tāni pañcindriyāni honti? Yaṃ, bhikkhave, saddhindriyaṃ taṃ saddhābalaṃ, yaṃ saddhābalaṃ taṃ saddhindriyaṃ; yaṃ vīriyindriyaṃ taṃ vīriyabalaṃ, yaṃ vīriyabalaṃ taṃ vīriyindriyaṃ; yaṃ satindriyaṃ taṃ satibalaṃ, yaṃ satibalaṃ taṃ satindriyaṃ; yaṃ samādhindriyaṃ taṃ samādhibalaṃ, yaṃ samādhibalaṃ taṃ samādhindriyaṃ; yaṃ paññindriyaṃ taṃ paññābalaṃ, yaṃ paññābalaṃ taṃ paññindriyaṃ. Seyyathāpi, bhikkhave, nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā, tassa majjhe dīpo. Atthi, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma tassā nadiyā eko soto tveva saṅkhyaṃ gacchati . Atthi pana, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma tassā nadiyā dve sotāni tveva saṅkhyaṃ gacchanti.
193「比丘们，什么是方法，依那方法，那条河只被计算为一股水流？比丘们，那岛屿东边的水和西边的水——比丘们，这就是方法，依那方法，那条河只被计算为一股水流。」
‘‘Katamo ca, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma tassā nadiyā eko soto tveva saṅkhyaṃ gacchati? Yañca, bhikkhave, tassa dīpassa purimante udakaṃ, yañca pacchimante udakaṃ – ayaṃ kho, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma tassā nadiyā eko soto tveva saṅkhyaṃ gacchati.
194「诸比丘！什么是方法，依照那个方法，那条河被算作恰好两条水流呢？诸比丘！那个岛北边的水和南边的水——诸比丘！这就是方法，依照那个方法，那条河被算作恰好两条水流。同样地，诸比丘！信根即是信力，信力即是信根；精进根即是精进力，精进力即是精进根；念根即是念力，念力即是念根；定根即是定力，定力即是定根；慧根即是慧力，慧力即是慧根。诸比丘！由于修习、多修习五根，比丘以诸漏尽，于现法自己以证智作证后，证入无漏的心解脱、慧解脱而住。」第三经。
‘‘Katamo ca, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma tassā nadiyā dve sotāni tveva saṅkhyaṃ gacchanti? Yañca, bhikkhave, tassa dīpassa uttarante udakaṃ, yañca dakkhiṇante udakaṃ – ayaṃ kho, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma tassā nadiyā dve sotāni tveva saṅkhyaṃ gacchanti. Evameva kho, bhikkhave, yaṃ saddhindriyaṃ taṃ saddhābalaṃ, yaṃ saddhābalaṃ taṃ saddhindriyaṃ; yaṃ vīriyindriyaṃ taṃ vīriyabalaṃ, yaṃ vīriyabalaṃ taṃ vīriyindriyaṃ; yaṃ satindriyaṃ taṃ satibalaṃ , yaṃ satibalaṃ taṃ satindriyaṃ; yaṃ samādhindriyaṃ taṃ samādhibalaṃ, yaṃ samādhibalaṃ taṃ samādhindriyaṃ; yaṃ paññindriyaṃ taṃ paññābalaṃ, yaṃ paññābalaṃ taṃ paññindriyaṃ. Pañcannaṃ, bhikkhave, indriyānaṃ bhāvitattā bahulīkatattā bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’’ti. Tatiyaṃ.
1954. 东厅经
4. Pubbakoṭṭhakasuttaṃ
514如是我闻：一时，世尊住在舍卫城的东园。在那里，世尊对具寿舍利弗说：「舍利弗！你相信吗——信根已修习、已多修习，趣向不死、以不死为彼岸、以不死为终极……慧根已修习、已多修习，趣向不死、以不死为彼岸、以不死为终极？」
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbakoṭṭhake. Tatra kho bhagavā āyasmantaṃ sāriputtaṃ āmantesi – ‘‘saddahasi tvaṃ, sāriputta – saddhindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyaṇaṃ amatapariyosānaṃ…pe… paññindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyaṇaṃ amatapariyosāna’’nti?
197“大德，对此，我不是凭着对世尊的信仰就去相信：‘当信根……（中略）……当慧根修习已多修时，它导向不死，以不死为归宿，以不死为终点。’大德，对于那些对此事未知、未见、未了知、未证、未以慧触证的人来说，他们在这里就可以凭着对他人的信仰去相信：‘当信根……（中略）……当慧根修习已多修时，它导向不死，以不死为归宿，以不死为终点。’但是，大德，对于那些对此事已知、已见、已了知、已证、已以慧触证的人来说，他们对此无疑无惑：‘当信根……（中略）……当慧根修习已多修时，它导向不死，以不死为归宿，以不死为终点。’大德，我对此事已经已知、已见、已了知、已证、已以慧触证。我对此无疑无惑：‘当信根……（中略）……当慧根修习已多修时，它导向不死，以不死为归宿，以不死为终点。’”
‘‘Na khvāhaṃ ettha, bhante, bhagavato saddhāya gacchāmi – saddhindriyaṃ…pe… paññindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyaṇaṃ amatapariyosānaṃ. Yesañhetaṃ, bhante, aññātaṃ assa adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya, te tattha paresaṃ saddhāya gaccheyyuṃ – saddhindriyaṃ…pe… paññindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyaṇaṃ amatapariyosānaṃ. Yesañca kho etaṃ, bhante, ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya, nikkaṅkhā te tattha nibbicikicchā – saddhindriyaṃ…pe… paññindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyaṇaṃ amatapariyosānaṃ. Mayhañca kho etaṃ, bhante, ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya. Nikkaṅkhavāhaṃ tattha nibbicikiccho saddhindriyaṃ…pe… paññindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyaṇaṃ amatapariyosāna’’nti.
198“善哉，善哉，舍利弗！舍利弗，对于那些对此事未知、未见、未了知、未证、未以慧触证的人来说，他们在这里就可以凭着对他人的信仰去相信：‘当信根修习已多修时，它导向不死，以不死为归宿，以不死为终点……（中略）……当慧根修习已多修时，它导向不死，以不死为归宿，以不死为终点。’而对于那些对此事已知、已见、已了知、已证、已以慧触证的人来说，舍利弗，他们对此无疑无惑：‘当信根修习已多修时，它导向不死，以不死为归宿，以不死为终点……（中略）……当慧根修习已多修时，它导向不死，以不死为归宿，以不死为终点。’”第四经。
‘‘Sādhu sādhu, sāriputta! Yesañhetaṃ, sāriputta, aññātaṃ assa adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya, te tattha paresaṃ saddhāya gaccheyyuṃ – saddhindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyaṇaṃ amatapariyosānaṃ…pe… paññindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyaṇaṃ amatapariyosānaṃ. Yesañca kho etaṃ, sāriputta, ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya, nikkaṅkhā te tattha nibbicikicchā – saddhindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyaṇaṃ amatapariyosānaṃ…pe… paññindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyaṇaṃ amatapariyosāna’’nti. Catutthaṃ.
1995. 第一东园经
5. Paṭhamapubbārāmasuttaṃ
515如是我闻：一时，世尊住在舍卫城东园鹿母讲堂。在那里，世尊对诸比丘说：「诸比丘！由于修习、多修习多少根，漏尽的比丘记说智——『我了知：生已尽，梵行已立，应作已作，不再有此存在』?」
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde. Tatra kho bhagavā bhikkhū āmantesi – ‘‘katinaṃ nu kho, bhikkhave, indriyānaṃ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṃ byākaroti – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī’’ti?
201“大德，我们的教法以世尊为根源……（中略）”“比丘们，因为修习、多修一种根，漏尽比丘才如此自证宣告：‘我这样了知：生已尽，梵行已立，应作已作，不再有来生’。是哪一种根呢？就是慧根。比丘们，对于有慧的圣弟子来说，与慧相应的信就得以确立，与慧相应的精进就得以确立，与慧相应的念就得以确立，与慧相应的定就得以确立。比丘们，因为修习、多修这一种根，漏尽比丘才如此自证宣告：‘我这样了知：生已尽，梵行已立，应作已作，不再有来生。’”第五经。
Bhagavaṃmūlakā no, bhante, dhammā…pe… ‘‘ekassa kho, bhikkhave, indriyassa bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṃ byākaroti – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmīti. Katamassa ekassa paññindriyassa paññavato , bhikkhave, ariyasāvakassa tadanvayā saddhā saṇṭhāti, tadanvayaṃ vīriyaṃ saṇṭhāti, tadanvayā sati saṇṭhāti, tadanvayo samādhi saṇṭhāti. Imassa kho, bhikkhave, ekassa indriyassa bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṃ byākaroti – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī’’ti. Pañcamaṃ.
2026. 第二东园经
6. Dutiyapubbārāmasuttaṃ
516同样的因缘。「诸比丘！漏尽的比丘由于修习、多修习哪几根，而能如实宣说此智：『我已了知：生已尽，梵行已立，应作已作，不再有如此状态』？」「尊者！我们的法以世尊为根本……」「诸比丘！漏尽的比丘由于修习、多修习二根，而能如实宣说此智：『我已了知：生已尽，梵行已立，应作已作，不再有如此状态』。哪二根？圣慧与圣解脱。诸比丘！凡属他的圣慧，即是他的慧根；凡属他的圣解脱，即是他的定根。诸比丘！由于修习、多修习这二根，漏尽的比丘能如实宣说此智：『我已了知：生已尽，梵行已立，应作已作，不再有如此状态』。」第六经。
Taṃyeva nidānaṃ. ‘‘Katinaṃ nu kho, bhikkhave, indriyānaṃ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṃ byākaroti – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī’’ti? Bhagavaṃmūlakā no, bhante, dhammā…pe… ‘‘dvinnaṃ kho, bhikkhave, indriyānaṃ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṃ byākaroti – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmīti. Katamesaṃ dvinnaṃ? Ariyāya ca paññāya, ariyāya ca vimuttiyā. Yā hissa, bhikkhave, ariyā paññā tadassa paññindriyaṃ. Yā hissa, bhikkhave, ariyā vimutti tadassa samādhindriyaṃ. Imesaṃ kho, bhikkhave, dvinnaṃ indriyānaṃ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṃ byākaroti – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī’’ti. Chaṭṭhaṃ.
2047. 第三东园经
7. Tatiyapubbārāmasuttaṃ
517同样的因缘。「诸比丘！由于修习、多修习多少根，漏尽的比丘记说智——『我了知：生已尽，梵行已立，应作已作，不再有此存在』?」「尊者！我们的法以世尊为根本……「诸比丘！由于修习、多修习四根，漏尽的比丘记说智——『我了知：生已尽，梵行已立，应作已作，不再有此存在』。哪四根？精进根、念根、定根、慧根——诸比丘！由于修习、多修习这四根，漏尽的比丘记说智——『我了知：生已尽，梵行已立，应作已作，不再有此存在』。」第七经。
Taṃyeva nidānaṃ. ‘‘Katinaṃ nu kho, bhikkhave, indriyānaṃ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṃ byākaroti – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī’’ti? Bhagavaṃmūlakā no, bhante, dhammā…pe… ‘‘catunnaṃ kho, bhikkhave, indriyānaṃ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṃ byākaroti – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmīti. Katamesaṃ catunnaṃ? Vīriyindriyassa, satindriyassa, samādhindriyassa, paññindriyassa – imesaṃ kho, bhikkhave, catunnaṃ indriyānaṃ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṃ byākaroti – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī’’ti. Sattamaṃ.
2068. 第四东园经
8. Catutthapubbārāmasuttaṃ
518同样的因缘。「诸比丘，由于修习、多修习多少根，漏尽比丘宣称智——『我了知：生已尽，梵行已立，应作已作，不再有此存在』?」「尊者，我们的法以尊者为根本……(中略)……」「诸比丘，由于修习、多修习五根，漏尽比丘宣称智——『我了知：生已尽，梵行已立，应作已作，不再有此存在』。哪五个？信根、精进根、念根、定根、慧根——诸比丘，由于修习、多修习这五根，漏尽比丘宣称智——『我了知：生已尽，梵行已立，应作已作，不再有此存在』。」第八。
Taṃyeva nidānaṃ. ‘‘Katinaṃ nu kho, bhikkhave, indriyānaṃ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṃ byākaroti – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī’’ti? Bhagavaṃmūlakā no, bhante, dhammā…pe… ‘‘pañcannaṃ kho, bhikkhave, indriyānaṃ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṃ byākaroti – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmīti. Katamesaṃ pañcannaṃ? Saddhindriyassa , vīriyindriyassa, satindriyassa, samādhindriyassa, paññindriyassa – imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṃ byākaroti – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī’’ti. Aṭṭhamaṃ.
2089. 宾多纳帕拉德瓦迦经
9. Piṇḍolabhāradvājasuttaṃ
519如是我闻：有一次，世尊住在拘睒弥的瞿师罗园。在那里，世尊对比丘们说：“比丘们，有没有一个法门，依凭这个法门，一位有学比丘立足于有学的阶位上，就能知道自己‘我是有学’；一位无学比丘立足于无学的阶位上，就能知道自己‘我是无学’呢？”
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosambiyaṃ viharati ghositārāme. Tena kho pana samayena āyasmatā piṇḍolabhāradvājena aññā byākatā hoti – ‘‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ , nāparaṃ itthattāyāti pajānāmī’’ti. Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ –
210「尊者，具寿宾度罗婆罗堕阇宣称了智——『我了知：生已尽，梵行已立，应作已作，不再有此存在』。尊者，具寿宾度罗婆罗堕阇见到什么义利而宣称智——『我了知：生已尽，梵行已立，应作已作，不再有此存在』?」
‘‘Āyasmatā, bhante, piṇḍolabhāradvājena aññā byākatā – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmīti. Kiṃ nu kho, bhante, atthavasaṃ sampassamānena āyasmatā piṇḍolabhāradvājena aññā byākatā – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī’’ti?
211「诸比丘，由于修习、多修习三根，比丘宾度罗婆罗堕阇宣称了智——『我了知：生已尽，梵行已立，应作已作，不再有此存在』。哪三个？念根、定根、慧根——诸比丘，由于修习、多修习这三根，比丘宾度罗婆罗堕阇宣称了智——『我了知：生已尽，梵行已立，应作已作，不再有此存在』。诸比丘，这三根以什么为终极？以灭尽为终极。什么的灭尽？生老死的灭尽。诸比丘，见到『生老死灭尽』，比丘宾度罗婆罗堕阇宣称了智——『我了知：生已尽，梵行已立，应作已作，不再有此存在』。」第九。
‘‘Tiṇṇannaṃ kho, bhikkhave, indriyānaṃ bhāvitattā bahulīkatattā piṇḍolabhāradvājena bhikkhunā aññā byākatā – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmīti. Katamesaṃ tiṇṇannaṃ? Satindriyassa, samādhindriyassa, paññindriyassa – imesaṃ kho, bhikkhave, tiṇṇannaṃ indriyānaṃ bhāvitattā bahulīkatattā piṇḍolabhāradvājena bhikkhunā aññā byākatā – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmīti. Imāni ca, bhikkhave, tīṇindriyāni kimantāni? Khayantāni. Kissa khayantāni? Jātijarāmaraṇassa. ‘Jātijarāmaraṇaṃ khaya’nti kho, bhikkhave, sampassamānena piṇḍolabhāradvājena bhikkhunā aññā byākatā – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī’’ti. Navamaṃ.
21210. 店铺经
10. Āpaṇasuttaṃ
21310. 店铺经
10. Āpaṇasuttaṃ
520如是我闻：一时，世尊住在盎伽人中，名为阿巴那的盎伽人城镇。在那里，世尊称呼具寿舍利弗：「舍利弗，那位对如来一向趣入、净信的圣弟子，他不会对如来或如来的教法怀疑或犹豫吗？」
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā aṅgesu viharati āpaṇaṃ nāma aṅgānaṃ nigamo. Tatra kho bhagavā āyasmantaṃ sāriputtaṃ āmantesi – ‘‘yo so, sāriputta, ariyasāvako tathāgate ekantagato abhippasanno, na so tathāgate vā tathāgatasāsane vā kaṅkheyya vā vicikiccheyya vā’’ti?
215"尊者，那位对如来一心归向、完全净信的圣弟子，不会对如来或如来的教法感到怀疑或犹豫。尊者，对于有信的圣弟子，可以预期他会这样精进地安住——为了断除不善法、成就善法，坚定、勇猛、不放松责任地修行善法。尊者，他的那种精进，就是他的精进根。"
‘‘Yo so, bhante, ariyasāvako tathāgate ekantagato abhippasanno, na so tathāgate vā tathāgatasāsane vā kaṅkheyya vā vicikiccheyya vā. Saddhassa hi, bhante, ariyasāvakassa evaṃ pāṭikaṅkhaṃ yaṃ āraddhavīriyo viharissati – akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Yaṃ hissa, bhante, vīriyaṃ tadassa vīriyindriyaṃ.
216"尊者，对于有信、已发起精进的圣弟子，可以预期他会成为有念的人，具备最高的正念与明智，连很久以前做过、很久以前说过的事都能记得、回忆起来。尊者，他的那种念，就是他的念根。"
‘‘Saddhassa hi , bhante, ariyasāvakassa āraddhavīriyassa etaṃ pāṭikaṅkhaṃ yaṃ satimā bhavissati, paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā. Yā hissa, bhante, sati tadassa satindriyaṃ.
217"尊者，对于有信、已发起精进、正念现前、心得定的圣弟子，可以预期他会这样了知：轮回没有可知的起点。被无明覆盖、被渴爱束缚的众生，流转轮回的起点是看不到的。而无明这团黑暗完全褪尽、灭尽，那才是寂静的境界，那才是殊胜的境界——也就是一切行的止息、一切依着的彻底放下、渴爱的灭尽、褪去、止灭、涅槃。尊者，他的那种慧，就是他的慧根。"
‘‘Saddhassa hi, bhante, ariyasāvakassa āraddhavīriyassa upaṭṭhitassatino etaṃ pāṭikaṅkhaṃ yaṃ vossaggārammaṇaṃ karitvā labhissati samādhiṃ, labhissati cittassa ekaggataṃ. Yo hissa, bhante, samādhi tadassa samādhindriyaṃ.
218「尊者！对于具信的圣弟子，已发精进的、已现起念的、心已得定的，这是应当期待的：他将如此了知——『轮回确实是无始的。被无明所盖、被渴爱所系缚的有情们流转轮回，其前际不可知。然而，就是这无明暗聚的无余离贪、灭尽，这是寂静之境，这是殊胜之境，即：一切行的止息、一切依的舍弃、渴爱的灭尽、离贪、灭、涅槃。』尊者！凡是他的慧，那就是他的慧根。」
‘‘Saddhassa hi, bhante, ariyasāvakassa āraddhavīriyassa upaṭṭhitassatino samāhitacittassa etaṃ pāṭikaṅkhaṃ yaṃ evaṃ pajānissati – anamataggo kho saṃsāro. Pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ. Avijjāya tveva tamokāyassa asesavirāganirodho santametaṃ padaṃ paṇītametaṃ padaṃ, yadidaṃ – sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṃ . Yā hissa, bhante, paññā tadassa paññindriyaṃ.
219"尊者，那位有信的圣弟子，这样不断地精进之后，这样不断地忆念之后，这样不断地入定之后，这样不断地以慧了知之后，便这样深信：'这些法，就是我以前通过听闻而了解的那些法。现在我已经通过身体亲自触碰而安住于其中，并且通过智慧洞察而看见它们。'尊者，他的那种信，就是他的信根。"
‘‘Saddho so , bhante, ariyasāvako evaṃ padahitvā padahitvā evaṃ saritvā saritvā evaṃ samādahitvā samādahitvā evaṃ pajānitvā pajānitvā evaṃ abhisaddahati – ‘ime kho te dhammā ye me pubbe sutavā ahesuṃ. Tenāhaṃ etarahi kāyena ca phusitvā viharāmi, paññāya ca ativijjha passāmī’ti. Yā hissa, bhante, saddhā tadassa saddhindriya’’nti.
220“很好，很好，舍利弗！舍利弗，一位对如来有坚定、全然净信的圣弟子，对于如来或如来的教导，是不会怀疑或犹豫的。舍利弗，对于有信的圣弟子来说，这是可以预期的：他会精进地安住——为了断除不善法，为了具足善法，会坚定、勇猛、不懈地致力于善法。舍利弗，他的这种精进，就是他的精进根。”
‘‘Sādhu sādhu, sāriputta! Yo so, sāriputta, ariyasāvako tathāgate ekantagato abhippasanno, na so tathāgate vā tathāgatasāsane vā kaṅkheyya vā vicikiccheyya vā. Saddhassa hi, sāriputta, ariyasāvakassa etaṃ pāṭikaṅkhaṃ yaṃ āraddhavīriyo viharissati – akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Yaṃ hissa, sāriputta, vīriyaṃ tadassa vīriyindriyaṃ.
221“舍利弗，对于有信、精进、念现前、心得定的圣弟子来说，这是可以预期的：他会这样了知——轮回是无始的。无明所遮蔽、渴爱所束缚的众生，流转轮回，其起点是不可知的。而无明这整个黑暗聚的彻底消退、灭尽，才是寂静的境界、殊胜的境界，也就是：一切行的止息、一切执着的舍离、渴爱的灭尽、离欲、止灭、涅槃。舍利弗，他的这种慧，就是他的慧根。”
‘‘Saddhassa hi, sāriputta, ariyasāvakassa āraddhavīriyassa etaṃ pāṭikaṅkhaṃ yaṃ satimā bhavissati, paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā. Yā hissa, sāriputta, sati tadassa satindriyaṃ.
222「舍利弗！对于具信的圣弟子、已发精进的、已现起念的，这是应当期待的：以舍为所缘而作，他将获得定，将获得心一境性。舍利弗！凡是他的定，那就是他的定根。」
‘‘Saddhassa hi, sāriputta, ariyasāvakassa āraddhavīriyassa upaṭṭhitassatino etaṃ pāṭikaṅkhaṃ yaṃ vossaggārammaṇaṃ karitvā labhissati samādhiṃ, labhissati cittassa ekaggataṃ. Yo hissa, sāriputta, samādhi tadassa samādhindriyaṃ.
223「舍利弗！对于具信的圣弟子，已发精进的、已现起念的、心已得定的，这是应当期待的：他将如此了知——『轮回确实是无始的。被无明所盖、被渴爱所系缚的有情们流转轮回，其前际不可知。然而，就是这无明暗聚的无余离贪、灭尽，这是寂静之境，这是殊胜之境，即：一切行的止息、一切依的舍弃、渴爱的灭尽、离贪、灭、涅槃。』舍利弗！凡是他的慧，那就是他的慧根。」
‘‘Saddhassa hi, sāriputta, ariyasāvakassa āraddhavīriyassa upaṭṭhitassatino samāhitacittassa etaṃ pāṭikaṅkhaṃ yaṃ evaṃ pajānissati – anamataggo kho saṃsāro. Pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ. Avijjāya tveva tamokāyassa asesavirāganirodho santametaṃ padaṃ paṇītametaṃ padaṃ, yadidaṃ – sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṃ. Yā hissa, sāriputta, paññā tadassa paññindriyaṃ.
224“舍利弗，那位有信的圣弟子，这样不断地精进之后，这样不断地忆念之后，这样不断地入定之后，这样不断地以慧了知之后，就会如此深信：‘这些法，就是我之前听闻过的。现在，我以身体证得并安住于它，也以智慧完全洞察、看见了它。’舍利弗，他的这种信，就是他的信根。”
‘‘Saddho so , sāriputta, ariyasāvako evaṃ padahitvā padahitvā evaṃ saritvā saritvā evaṃ samādahitvā samādahitvā evaṃ pajānitvā pajānitvā evaṃ abhisaddahati – ‘ime kho te dhammā ye me pubbe sutavā ahesuṃ. Tenāhaṃ etarahi kāyena ca phusitvā viharāmi, paññāya ca ativijjha passāmī’ti. Yā hissa, sāriputta, saddhā tadassa saddhindriya’’nti. Dasamaṃ.
225老品第五
Jarāvaggo pañcamo.
226其摄颂——
Tassuddānaṃ –
227老品第五
Jarāvaggo pañcamo.
228其摄颂——
Tassuddānaṃ –
229老年的乌那婆婆罗门、萨咖答、布巴果他咖；
Jarā uṇṇābho brāhmaṇo, sāketo pubbakoṭṭhako;
230又在东园讲了四篇，宾头卢和店铺的事。
Pubbārāme ca cattāri, piṇḍolo āpaṇena cāti .
2316. 苏咖拉卡他品
6. Sūkarakhatavaggo
2321. 沙喇经
1. Sālasuttaṃ
2336. 苏咖拉卡他品
6. Sūkarakhatavaggo
2341. 沙喇经
1. Sālasuttaṃ
521如是我闻：有一次，世尊住在高沙喇国的沙拉村，一个婆罗门村庄里。在那里，世尊对比丘们说：“比丘们，就好像无论任何在畜生道中的众生，兽王狮子被公认为它们当中最出色的，也就是在力量、速度与勇敢方面；同样地，比丘们，无论任何导向菩提的法，慧根被公认为它们当中最出色的，也就是能导向觉悟。”
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosalesu viharati sālāya brāhmaṇagāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘seyyathāpi, bhikkhave, ye keci tiracchānagatā pāṇā, sīho migarājā tesaṃ aggamakkhāyati, yadidaṃ – thāmena javena sūrena ; evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṃ tesaṃ aggamakkhāyati, yadidaṃ – bodhāya’’.
236“比丘们，什么是导向菩提的法呢？信根是导向菩提的法，它能导向觉悟；精进根是导向菩提的法，它能导向觉悟；念根是导向菩提的法，它能导向觉悟；定根是导向菩提的法，它能导向觉悟；慧根是导向菩提的法，它能导向觉悟。比丘们，就好像无论任何在畜生道中的众生，兽王狮子被公认为它们当中最出色的，也就是在力量、速度与勇敢方面；同样地，比丘们，无论任何导向菩提的法，慧根被公认为它们当中最出色的，也就是能导向觉悟。”第一篇。
‘‘Katame ca, bhikkhave, bodhipakkhiyā dhammā? Saddhindriyaṃ, bhikkhave, bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati; vīriyindriyaṃ bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati; satindriyaṃ bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati; samādhindriyaṃ bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati; paññindriyaṃ bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati. Seyyathāpi , bhikkhave, ye keci tiracchānagatā pāṇā, sīho migarājā tesaṃ aggamakkhāyati, yadidaṃ – thāmena javena sūrena; evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṃ tesaṃ aggamakkhāyati, yadidaṃ – bodhāyā’’ti. Paṭhamaṃ.
2372. 玛丽嘉经
2. Mallikasuttaṃ
2382. 玛丽嘉经
2. Mallikasuttaṃ
522如是我闻：有一次，世尊住在末罗国一个名叫伍卢维喇咖拔的末罗人城镇。在那里，世尊对比丘们说：“比丘们，只要圣弟子的圣智还没有生起，那么另外四根就还没有稳定确立，四根就还没有牢固安住。然而，比丘们，当圣弟子的圣智生起之后，这时候四根才稳定确立，这时候四根才牢固安住。”
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā mallesu viharati uruvelakappaṃ nāma mallānaṃ nigamo. Tatra kho bhagavā bhikkhū āmantesi – ‘‘yāvakīvañca, bhikkhave, ariyasāvakassa ariyañāṇaṃ na uppannaṃ hoti neva tāva catunnaṃ indriyānaṃ saṇṭhiti hoti, neva tāva catunnaṃ indriyānaṃ avaṭṭhiti hoti. Yato ca kho, bhikkhave, ariyasāvakassa ariyañāṇaṃ uppannaṃ hoti, atha catunnaṃ indriyānaṃ saṇṭhiti hoti, atha catunnaṃ indriyānaṃ avaṭṭhiti hoti’’.
240「诸比丘，譬如只要尖顶屋的屋顶尚未竖立，那时诸椽既无确立，那时诸椽亦无确定。诸比丘，当尖顶屋的屋顶已竖立时，那时诸椽才有确立，那时诸椽才有确定。同样地，诸比丘，只要圣弟子的圣智尚未生起，那时四根既无确立，那时四根亦无确定。诸比丘，当圣弟子的圣智已生起时，那时四根……(中略)……才有确定。
‘‘Seyyathāpi, bhikkhave, yāvakīvañca kūṭāgārassa kūṭaṃ na ussitaṃ hoti, neva tāva gopānasīnaṃ saṇṭhiti hoti, neva tāva gopānasīnaṃ avaṭṭhiti hoti. Yato ca kho, bhikkhave, kūṭāgārassa kūṭaṃ ussitaṃ hoti, atha gopānasīnaṃ saṇṭhiti hoti, atha gopānasīnaṃ avaṭṭhiti hoti. Evameva kho, bhikkhave, yāvakīvañca ariyasāvakassa ariyañāṇaṃ na uppannaṃ hoti, neva tāva catunnaṃ indriyānaṃ saṇṭhiti hoti, neva tāva catunnaṃ indriyānaṃ avaṭṭhiti hoti. Yato ca kho, bhikkhave, ariyasāvakassa ariyañāṇaṃ uppannaṃ hoti, atha catunnaṃ indriyānaṃ…pe… avaṭṭhiti hoti.
241“是哪四根呢？信根、精进根、念根、定根。比丘们，对于有慧的圣弟子，随之而起的信也就稳固了，随之而起的精进也就稳固了，随之而起的念也就稳固了，随之而起的定也就稳固了。”第二经。
‘‘Katamesaṃ catunnaṃ? Saddhindriyassa , vīriyindriyassa, satindriyassa, samādhindriyassa. Paññavato, bhikkhave, ariyasāvakassa tadanvayā saddhā saṇṭhāti, tadanvayaṃ vīriyaṃ saṇṭhāti, tadanvayā sati saṇṭhāti, tadanvayo samādhi saṇṭhātī’’ti. Dutiyaṃ.
2423. 有学经
3. Sekhasuttaṃ
2433. 有学经
3. Sekhasuttaṃ
523如是我闻：一时，世尊住在国桑比的瞿师多园。于此，世尊对诸比丘说：「诸比丘，是否有方法，依此方法，有学比丘住于有学地能了知『我是有学』，无学比丘住于无学地能了知『我是无学』?」
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosambiyaṃ viharati ghositārāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘atthi nu kho, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma sekho bhikkhu sekhabhūmiyaṃ ṭhito ‘sekhosmī’ti pajāneyya, asekho bhikkhu asekhabhūmiyaṃ ṭhito ‘asekhosmī’ti pajāneyyā’’ti?
245“尊者，我们的法是以世尊为根源的……”“比丘们，有一个法门，依凭这个法门，一位有学比丘立足于有学的阶位上，就能知道自己‘我是有学’；一位无学比丘立足于无学的阶位上，就能知道自己‘我是无学’。”
Bhagavaṃmūlakā no, bhante, dhammā…pe… ‘‘atthi, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma sekho bhikkhu sekhabhūmiyaṃ ṭhito ‘sekhosmī’ti pajāneyya, asekho bhikkhu asekhabhūmiyaṃ ṭhito ‘asekhosmī’ti pajāneyya’’.
246「诸比丘，什么是方法，依此方法，有学比丘住于有学地了知『我是有学』？诸比丘，于此，有学比丘如实了知『此是苦』，如实了知『此是苦集』，如实了知『此是苦灭』，如实了知『此是导至苦灭之道』——诸比丘，这也是方法，依此方法，有学比丘住于有学地了知『我是有学』。」
‘‘Katamo ca, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma sekho bhikkhu sekhabhūmiyaṃ ṭhito ‘sekhosmī’ti pajānāti? Idha, bhikkhave, sekho bhikkhu ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti – ayampi kho, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma sekho bhikkhu sekhabhūmiyaṃ ṭhito ‘sekhosmī’ti pajānāti’’.
247“再者，比丘们，有学比丘这样深思：‘在这之外，还有其他沙门或婆罗门，能像世尊那样宣说如此真实、确切、如实的法吗？’他这样了知：‘在这之外，没有其他沙门或婆罗门，能像世尊那样宣说如此真实、确切、如实的法。’比丘们，这也是一个法门，依凭它，一位有学比丘立足于有学的阶位上，就能知道自己‘我是有学’。”
‘‘Puna caparaṃ, bhikkhave, sekho bhikkhu iti paṭisañcikkhati – ‘atthi nu kho ito bahiddhā añño samaṇo vā brāhmaṇo vā yo evaṃ bhūtaṃ tacchaṃ tathaṃ dhammaṃ deseti yathā bhagavā’ti? So evaṃ pajānāti – ‘natthi kho ito bahiddhā añño samaṇo vā brāhmaṇo vā yo evaṃ bhūtaṃ tacchaṃ tathaṃ dhammaṃ deseti yathā bhagavā’ti. Ayampi kho, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma sekho bhikkhu sekhabhūmiyaṃ ṭhito ‘sekhosmī’ti pajānāti’’.
248「再者，诸比丘，有学比丘了知五根——信根、精进根、念根、定根、慧根——其所趣、其最上、其果、其终极。他虽未以身触而住，但以慧通达而见。诸比丘，这也是方法，依此方法，有学比丘住于有学地了知『我是有学』。」
‘‘Puna caparaṃ, bhikkhave, sekho bhikkhu pañcindriyāni pajānāti – saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ – yaṃgatikāni yaṃparamāni yaṃphalāni yaṃpariyosānāni. Na heva kho kāyena phusitvā viharati; paññāya ca ativijjha passati. Ayampi kho, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma sekho bhikkhu sekhabhūmiyaṃ ṭhito ‘sekhosmī’ti pajānāti’’.
249「诸比丘，什么是方法，依此方法，无学比丘住于无学地了知『我是无学』？诸比丘，于此，无学比丘了知五根——信根、精进根、念根、定根、慧根——其所趣、其最上、其果、其终极。他以身触而住，并以慧通达而见。诸比丘，这也是方法，依此方法，无学比丘住于无学地了知『我是无学』。」
‘‘Katamo ca, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma asekho bhikkhu asekhabhūmiyaṃ ṭhito ‘asekhosmī’ti pajānāti? Idha, bhikkhave, asekho bhikkhu pañcindriyāni pajānāti – saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ – yaṃgatikāni yaṃparamāni yaṃphalāni yaṃpariyosānāni. Kāyena ca phusitvā viharati; paññāya ca ativijjha passati. Ayampi kho, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma asekho bhikkhu asekhabhūmiyaṃ ṭhito ‘asekhosmī’ti pajānāti’’.
250「再者，诸比丘，无学比丘了知六根。『眼根、耳根、鼻根、舌根、身根、意根——这六根将一切、一切种、一切方式、完全无余地灭尽，其他六根将不会在任何地方、任何情况下生起』，他如此了知。诸比丘，这也是方法，依此方法，无学比丘住于无学地了知『我是无学』。」第三经。
‘‘Puna caparaṃ, bhikkhave, asekho bhikkhu cha indriyāni pajānāti. ‘Cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ, manindriyaṃ – imāni kho cha indriyāni sabbena sabbaṃ sabbathā sabbaṃ aparisesaṃ nirujjhissanti, aññāni ca cha indriyāni na kuhiñci kismiñci uppajjissantī’ti pajānāti. Ayampi kho, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma asekho bhikkhu asekhabhūmiyaṃ ṭhito ‘asekhosmī’ti pajānātī’’ti. Tatiyaṃ.
2514. 足迹经
4. Padasuttaṃ
2524. 足迹经
4. Padasuttaṃ
524「诸比丘，譬如一切林野众生的足迹，皆汇入象足之中，象足以其巨大而被称为其中第一；诸比丘，同样地，一切导向正觉之道，慧根之道被称为其中第一，即为了正觉。诸比丘，什么是导向正觉之道？诸比丘，信根之道，它导向正觉；精进根之道，它导向正觉；念根之道，它导向正觉；定根之道，它导向正觉；慧根之道，它导向正觉。诸比丘，譬如一切林野众生的足迹，皆汇入象足之中，象足以其巨大而被称为其中第一；诸比丘，同样地，一切导向正觉之道，慧根之道被称为其中第一，即为了正觉。」第四经。
‘‘Seyyathāpi , bhikkhave, yāni kānici jaṅgalānaṃ pāṇānaṃ padajātāni sabbāni tāni hatthipade samodhānaṃ gacchanti, hatthipadaṃ tesaṃ aggamakkhāyati, yadidaṃ – mahantattena; evameva kho, bhikkhave, yāni kānici padāni bodhāya saṃvattanti , paññindriyaṃ padaṃ tesaṃ aggamakkhāyati, yadidaṃ – bodhāya. Katamāni ca, bhikkhave, padāni bodhāya saṃvattanti? Saddhindriyaṃ, bhikkhave, padaṃ, taṃ bodhāya saṃvattati; vīriyindriyaṃ padaṃ, taṃ bodhāya saṃvattati; satindriyaṃ padaṃ, taṃ bodhāya saṃvattati; samādhindriyaṃ padaṃ, taṃ bodhāya saṃvattati; paññindriyaṃ padaṃ, taṃ bodhāya saṃvattati. Seyyathāpi, bhikkhave, yāni kānici jaṅgalānaṃ pāṇānaṃ padajātāni sabbāni tāni hatthipade samodhānaṃ gacchanti, hatthipadaṃ tesaṃ aggamakkhāyati, yadidaṃ – mahantattena; evameva kho, bhikkhave, yāni kānici padāni bodhāya saṃvattanti, paññindriyaṃ padaṃ tesaṃ aggamakkhāyati, yadidaṃ – bodhāyā’’ti. Catutthaṃ.
2545. 心材经
5. Sārasuttaṃ
2555. 心材经
5. Sārasuttaṃ
525「诸比丘！譬如凡是诸心材之香，红栴檀被称为其中第一；同样地，诸比丘！凡是诸觉支分法，慧根被称为其中第一，即是为了觉悟。诸比丘！什么是觉支分法？诸比丘！信根是觉支分法，它导向觉悟。精进根……念根……定根……慧根是觉支分法，它导向觉悟。诸比丘！譬如凡是诸心材之香，红栴檀被称为其中第一；同样地，诸比丘！凡是诸觉支分法，慧根被称为其中第一，即是为了觉悟。」第五经。
‘‘Seyyathāpi, bhikkhave, ye keci sāragandhā, lohitacandanaṃ tesaṃ aggamakkhāyati; evameva kho bhikkhave, ye keci bodhipakkhiyā dhammā , paññindriyaṃ tesaṃ aggamakkhāyati, yadidaṃ – bodhāya. Katame ca, bhikkhave, bodhipakkhiyā dhammā? Saddhindriyaṃ, bhikkhave, bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati. Vīriyindriyaṃ…pe… satindriyaṃ …pe… samādhindriyaṃ…pe… paññindriyaṃ bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati. Seyyathāpi, bhikkhave, ye keci sāragandhā, lohitacandanaṃ tesaṃ aggamakkhāyati; evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṃ tesaṃ aggamakkhāyati, yadidaṃ – bodhāyā’’ti. Pañcamaṃ.
2576. 已确立经
6. Patiṭṭhitasuttaṃ
2586. 已确立经
6. Patiṭṭhitasuttaṃ
526「诸比丘！确立于非法品的比丘，五根已修习、已善修习。确立于哪非法品？不放逸。诸比丘！什么是不放逸？诸比丘！于此，比丘守护心于诸漏及有漏法。当他守护心于诸漏及有漏法时，信根也达到修习的圆满。精进根也达到修习的圆满。念根也达到修习的圆满。定根也达到修习的圆满。慧根也达到修习的圆满。诸比丘！如此，确立于非法品的比丘，五根已修习、已善修习。」第六经。
‘‘Ekadhamme patiṭṭhitassa, bhikkhave, bhikkhuno pañcindriyāni bhāvitāni honti subhāvitāni. Katamasmiṃ ekadhamme? Appamāde. Katamo ca bhikkhave, appamādo? Idha, bhikkhave, bhikkhu cittaṃ rakkhati āsavesu ca sāsavesu ca dhammesu. Tassa cittaṃ rakkhato āsavesu ca sāsavesu ca dhammesu saddhindriyampi bhāvanāpāripūriṃ gacchati. Vīriyindriyampi bhāvanāpāripūriṃ gacchati. Satindriyampi bhāvanāpāripūriṃ gacchati. Samādhindriyampi bhāvanāpāripūriṃ gacchati. Paññindriyampi bhāvanāpāripūriṃ gacchati. Evampi kho, bhikkhave, ekadhamme patiṭṭhitassa bhikkhuno pañcindriyāni bhāvitāni honti subhāvitānī’’ti. Chaṭṭhaṃ.
2607. 娑婆主梵天经
7. Sahampatibrahmasuttaṃ
527有一次，世尊住在优楼频螺，尼连禅河边的牧羊人榕树下，刚成正觉不久。那时，世尊独自安静独处，心里生起了这样的想法：'这五根，反复修习、充分修习，能融入不死，导向不死，以不死为终点。哪五个呢？信根，反复修习、充分修习，能融入不死，导向不死，以不死为终点。精进根……念根……定根……慧根，反复修习、充分修习，能融入不死，导向不死，以不死为终点。这五根，反复修习、充分修习，能融入不死，导向不死，以不死为终点。'
Ekaṃ samayaṃ bhagavā uruvelāyaṃ viharati najjā nerañjarāya tīre ajapālanigrodhe paṭhamābhisambuddho. Atha kho bhagavato rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘‘pañcindriyāni bhāvitāni bahulīkatāni amatogadhāni honti amataparāyaṇāni amatapariyosānāni. Katamāni pañca? Saddhindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyaṇaṃ amatapariyosānaṃ. Vīriyindriyaṃ…pe… satindriyaṃ…pe… samādhindriyaṃ…pe… paññindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyaṇaṃ amatapariyosānaṃ. Imāni pañcindriyāni bhāvitāni bahulīkatāni amatogadhāni honti amataparāyaṇāni amatapariyosānānī’’ti.
262那时，梵天娑婆主凭自心领知了世尊心里的想法，就像一位壮汉，将弯曲的手臂伸直，或将伸直的手臂弯曲那样，一下子就从梵天世界消失了，出现在世尊面前。那时，梵天娑婆主把上衣搭到一边的肩膀上，朝世尊的方向合掌致意，对世尊这样说：'正是这样，世尊！正是这样，善逝！这五根，反复修习、充分修习，能融入不死，导向不死，以不死为终点。哪五个呢？信根，反复修习、充分修习，能融入不死，导向不死，以不死为终点……慧根，反复修习、充分修习，能融入不死，导向不死，以不死为终点。这五根，反复修习、充分修习，能融入不死，导向不死，以不死为终点。'
Atha kho brahmā sahampati bhagavato cetasā cetoparivitakkamaññāya – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evameva brahmaloke antarahito bhagavato purato pāturahosi. Atha kho brahmā sahampati ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca – ‘‘evametaṃ, bhagavā, evametaṃ sugata! Pañcindriyāni bhāvitāni bahulīkatāni amatogadhāni honti amataparāyaṇāni amatapariyosānāni. Katamāni pañca? Saddhindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyaṇaṃ amatapariyosānaṃ…pe… paññindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyaṇaṃ amatapariyosānaṃ. Imāni pañcindriyāni bhāvitāni bahulīkatāni amatogadhāni honti amataparāyaṇāni amatapariyosānāni’’.
263「尊者！过去世我在迦叶正自觉者座下行梵行。在那里他们也这样知道我：『沙哈咖比丘，沙哈咖比丘。』尊者！我正是因为这五根的已修习性、已多修习性，对诸欲离染欲贪，身坏命终后，往生善趣梵天界。在那里他们也这样知道我：『梵天沙汉巴帝，梵天沙汉巴帝。』」「世尊！确实如此，善逝！确实如此！我知道这个，我见到这个：这五根已修习、已多修习，趣向不死、以不死为彼岸、以不死为终极。」第七经。
‘‘Bhūtapubbāhaṃ , bhante, kassape sammāsambuddhe brahmacariyaṃ acariṃ. Tatrapi maṃ evaṃ jānanti – ‘sahako bhikkhu, sahako bhikkhū’ti. So khvāhaṃ, bhante, imesaṃyeva pañcannaṃ indriyānaṃ bhāvitattā bahulīkatattā kāmesu kāmacchandaṃ virājetvā kāyassa bhedā paraṃ maraṇā sugatiṃ brahmalokaṃ upapanno. Tatrapi maṃ evaṃ jānanti – ‘brahmā sahampati, brahmā sahampatī’’’ti. ‘‘Evametaṃ, bhagavā, evametaṃ sugata! Ahametaṃ jānāmi, ahametaṃ passāmi yathā imāni pañcindriyāni bhāvitāni bahulīkatāni amatogadhāni honti amataparāyaṇāni amatapariyosānānī’’ti. Sattamaṃ.
2648. 猪地经
8. Sūkarakhatasuttaṃ
528有一次，世尊住在王舍城，灵鹫山上的野猪洞穴。在那里，世尊对具寿舍利弗说：'舍利弗，一位漏尽比丘，是看到了什么样的意义，才对如来或如来的教法展现出最高的尊重呢？' '大德，一位漏尽比丘，看到的是无上的离系安稳，所以对如来或如来的教法展现出最高的尊重。' '很好，很好，舍利弗！舍利弗，一位漏尽比丘，看到的是无上的离系安稳，所以对如来或如来的教法展现出最高的尊重。'
Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate sūkarakhatāyaṃ. Tatra kho bhagavā āyasmantaṃ sāriputtaṃ āmantesi – ‘‘kiṃ nu kho, sāriputta, atthavasaṃ sampassamāno khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṃ pavattamāno pavattatī’’ti ? ‘‘Anuttarañhi , bhante, yogakkhemaṃ sampassamāno khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṃ pavattamāno pavattatī’’ti. ‘‘Sādhu sādhu, sāriputta! Anuttarañhi, sāriputta, yogakkhemaṃ sampassamāno khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṃ pavattamāno pavattatī’’ti.
266'舍利弗，什么是那位漏尽比丘看到后，就对如来或如来的教法展现出最高尊重的“无上离系安稳”呢？' '大德，在这里，一位漏尽比丘修习信根，导向寂止、导向正觉；修习精进根……修习念根……修习定根……修习慧根，导向寂止、导向正觉。大德，这就是那位漏尽比丘看到后，就对如来或如来的教法展现出最高尊重的无上离系安稳。' '很好，很好，舍利弗！舍利弗，正是这个无上离系安稳，那位漏尽比丘看到后，就对如来或如来的教法展现出最高的尊重。'
‘‘Katamo ca, sāriputta, anuttaro yogakkhemo yaṃ sampassamāno khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṃ pavattamāno pavattatī’’ti? ‘‘Idha, bhante, khīṇāsavo bhikkhu saddhindriyaṃ bhāveti upasamagāmiṃ sambodhagāmiṃ, vīriyindriyaṃ bhāveti…pe… satindriyaṃ bhāveti…pe… samādhindriyaṃ bhāveti…pe… paññindriyaṃ bhāveti upasamagāmiṃ sambodhagāmiṃ. Ayaṃ kho, bhante, anuttaro yogakkhemo yaṃ sampassamāno khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṃ pavattamāno pavattatī’’ti. ‘‘Sādhu sādhu, sāriputta! Eso hi, sāriputta, anuttaro yogakkhemo yaṃ sampassamāno khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṃ pavattamāno pavattatī’’ti.
267'舍利弗，什么是那位漏尽比丘对如来或如来的教法展现出的“最高尊重”呢？' '大德，在这里，一位漏尽比丘，安住于对导师的恭敬与遵从，安住于对法的恭敬与遵从，安住于对僧团的恭敬与遵从，安住于对戒学的恭敬与遵从，安住于对定的恭敬与遵从。大德，这就是那位漏尽比丘对如来或如来的教法所展现出的最高尊重。' '很好，很好，舍利弗！舍利弗，正是这个最高尊重，那位漏尽比丘对如来或如来的教法展现出来。'第八篇。
‘‘Katamo ca, sāriputta, paramanipaccakāro yaṃ khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṃ pavattamāno pavattatī’’ti? ‘‘Idha, bhante, khīṇāsavo bhikkhu satthari sagāravo viharati sappatisso , dhamme sagāravo viharati sappatisso, saṅghe sagāravo viharati sappatisso, sikkhāya sagāravo viharati sappatisso, samādhismiṃ sagāravo viharati sappatisso. Ayaṃ kho, bhante, paramanipaccakāro yaṃ khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṃ pavattamāno pavattatī’’ti. ‘‘Sādhu sādhu, sāriputta! Eso hi , sāriputta, paramanipaccakāro yaṃ khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṃ pavattamāno pavattatī’’ti. Aṭṭhamaṃ.
2689. 第一生起经
9. Paṭhamauppādasuttaṃ
529舍卫城因缘。「诸比丘，这五根已修习、已多修习，未生起者生起，除了如来、阿拉汉、正自觉者出现之外，别无他处。哪五种？信根、精进根、念根、定根、慧根——诸比丘，这五根已修习、已多修习，未生起者生起，除了如来、阿拉汉、正自觉者出现之外，别无他处。」第九。
Sāvatthinidānaṃ. ‘‘Pañcimāni, bhikkhave, indriyāni bhāvitāni bahulīkatāni anuppannāni uppajjanti, nāññatra tathāgatassa pātubhāvā arahato sammāsambuddhassa. Katamāni pañca? Saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ – imāni kho, bhikkhave, pañcindriyāni bhāvitāni bahulīkatāni anuppannāni uppajjanti, nāññatra tathāgatassa pātubhāvā arahato sammāsambuddhassā’’ti. Navamaṃ.
27010. 第二生起经
10. Dutiyauppādasuttaṃ
530「诸比丘，这五根已修习、已多修习，未生起者生起，除了善逝之律之外，别无他处。哪五种？信根、精进根、念根、定根、慧根——诸比丘，这五根已修习、已多修习，未生起者生起，除了善逝之律之外，别无他处。」第十。
‘‘Pañcimāni , bhikkhave, indriyāni bhāvitāni bahulīkatāni anuppannāni uppajjanti, nāññatra sugatavinayā. Katamāni pañca? Saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ – imāni kho, bhikkhave, pañcindriyāni bhāvitāni bahulīkatāni anuppannāni uppajjanti, nāññatra sugatavinayā’’ti. Dasamaṃ.
272猪地品第六
Sūkarakhatavaggo chaṭṭho.
273其摄颂——
Tassuddānaṃ –
274其摄颂——
Tassuddānaṃ –
275沙喇、玛莉咖、有学，足、心材、已确立；
Sālaṃ mallikaṃ sekho ca, padaṃ sāraṃ patiṭṭhitaṃ;
276梵天、野猪、挖掘者，生起与其余二。
Brahmasūkarakhatāyo, uppādā apare duveti.
277第七品 觉分品
7. Bodhipakkhiyavaggo
2781. 结经
1. Saṃyojanasuttaṃ
2791. 结经
1. Saṃyojanasuttaṃ
531起源于舍卫城。“诸比丘，有这五种根，如果修习、多修习，就能导向结缚的断除。是哪五种呢？信根……乃至……慧根——诸比丘，就是这五种根，如果修习、多修习，就能导向结缚的断除。”第一经。
Sāvatthinidānaṃ . ‘‘Pañcimāni, bhikkhave, indriyāni bhāvitāni bahulīkatāni saṃyojanappahānāya saṃvattanti. Katamāni pañca? Saddhindriyaṃ…pe… paññindriyaṃ – imāni kho, bhikkhave, pañcindriyāni bhāvitāni bahulīkatāni saṃyojanappahānāya saṃvattantī’’ti. Paṭhamaṃ.
2812. 随眠经
2. Anusayasuttaṃ
2822. 随眠经
2. Anusayasuttaṃ
532「诸比丘，这五根已修习、已多修习，导向随眠的根除。哪五种？信根……乃至……慧根——诸比丘，这五根已修习、已多修习，导向随眠的根除。」第二。
‘‘Pañcimāni , bhikkhave, indriyāni bhāvitāni bahulīkatāni anusayasamugghātāya saṃvattanti. Katamāni pañca? Saddhindriyaṃ…pe… paññindriyaṃ – imāni kho , bhikkhave, pañcindriyāni bhāvitāni bahulīkatāni anusayasamugghātāya saṃvattantī’’ti. Dutiyaṃ.
2843. 遍知经
3. Pariññāsuttaṃ
2853. 遍知经
3. Pariññāsuttaṃ
533「诸比丘！这五根，已修习、已多修习，导向旅程的遍知。哪五种？信根……乃至……慧根——诸比丘！这五根，已修习、已多修习，导向旅程的遍知。」第三经。
‘‘Pañcimāni, bhikkhave, indriyāni bhāvitāni bahulīkatāni addhānapariññāya saṃvattanti. Katamāni pañca? Saddhindriyaṃ…pe… paññindriyaṃ – imāni kho, bhikkhave, pañcindriyāni bhāvitāni bahulīkatāni addhānapariññāya saṃvattantī’’ti. Tatiyaṃ.
2874. 漏尽经
4. Āsavakkhayasuttaṃ
534「诸比丘！这五根，已修习、已多修习，导向诸漏的灭尽。哪五种？信根……乃至……慧根——诸比丘！这五根，已修习、已多修习，导向诸漏的灭尽。」
‘‘Pañcimāni, bhikkhave, indriyāni bhāvitāni bahulīkatāni āsavānaṃ khayāya saṃvattanti. Katamāni pañca? Saddhindriyaṃ…pe… paññindriyaṃ – imāni kho, bhikkhave, pañcindriyāni bhāvitāni bahulīkatāni āsavānaṃ khayāya saṃvattantī’’ti.
289「诸比丘！这五根，已修习、已多修习，导向结的舍断，导向随眠的根除，导向旅程的遍知，导向诸漏的灭尽。哪五种？信根……乃至……慧根——诸比丘！这五根，已修习、已多修习，导向结的舍断，导向随眠的根除，导向旅程的遍知，导向诸漏的灭尽。」第四经。
‘‘Pañcimāni, bhikkhave, indriyāni bhāvitāni bahulīkatāni saṃyojanappahānāya saṃvattanti, anusayasamugghātāya saṃvattanti, addhānapariññāya saṃvattanti, āsavānaṃ khayāya saṃvattanti. Katamāni pañca? Saddhindriyaṃ…pe… paññindriyaṃ – imāni kho, bhikkhave, pañcindriyāni bhāvitāni bahulīkatāni saṃyojanappahānāya saṃvattanti, anusayasamugghātāya saṃvattanti, addhānapariññāya saṃvattanti, āsavānaṃ khayāya saṃvattantī’’ti. Catutthaṃ.
2905. 第一果经
5. Paṭhamaphalasuttaṃ
535「诸比丘！有这五根。哪五种？信根……乃至……慧根——诸比丘！这是五根。诸比丘！由于这五根的已修习、已多修习，应当期待两种果的任何一种果——于现法智，或者若有余依，则为不来。」第五经。
‘‘Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṃ…pe… paññindriyaṃ – imāni kho, bhikkhave, pañcindriyāni. Imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ bhāvitattā bahulīkatattā dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ – diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā’’ti. Pañcamaṃ.
2926. 第二果经
6. Dutiyaphalasuttaṃ
536「诸比丘！有这五根。哪五种？信根……乃至……慧根——诸比丘！这是五根。诸比丘！由于这五根的已修习、已多修习，应当期待七果七利益。哪七果七利益？于现法即时证得智，若不于现法即时证得智，则于死时证得智。若不于现法证得智，若不于死时证得智，则由于五下分结的灭尽，成为中般涅槃者、生般涅槃者、无行般涅槃者、有行般涅槃者、上流者、往色究竟天者。诸比丘！由于这五根的已修习、已多修习，应当期待这七果七利益。」第六经。
‘‘Pañcimāni , bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṃ…pe… paññindriyaṃ – imāni kho, bhikkhave, pañcindriyāni. Imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ bhāvitattā bahulīkatattā satta phalā sattānisaṃsā pāṭikaṅkhā. Katame satta phalā sattānisaṃsā? Diṭṭheva dhamme paṭikacca aññaṃ ārādheti, no ce diṭṭheva dhamme paṭikacca aññaṃ ārādheti, atha maraṇakāle aññaṃ ārādheti. No ce diṭṭheva dhamme aññaṃ ārādheti, no ce maraṇakāle aññaṃ ārādheti, atha pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti, upahaccaparinibbāyī hoti, asaṅkhāraparinibbāyī hoti, sasaṅkhāraparinibbāyī hoti, uddhaṃsoto hoti akaniṭṭhagāmī. Imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ bhāvitattā bahulīkatattā ime satta phalā sattānisaṃsā pāṭikaṅkhā’’ti. Chaṭṭhaṃ.
2947. 第一树经
7. Paṭhamarukkhasuttaṃ
537“诸比丘，就像在阎浮提的所有树木中，阎浮树被称为它们中最殊胜的；同样的，诸比丘，在那些菩提分法中，慧根被称为它们中最殊胜的，也就是为了觉悟。那么，诸比丘，什么是菩提分法呢？诸比丘，信根是菩提分法，它能导向觉悟。精进根……念根……定根……慧根是菩提分法，它能导向觉悟。诸比丘，就像在阎浮提的所有树木中，阎浮树被称为它们中最殊胜的；同样的，诸比丘，在那些菩提分法中，慧根被称为它们中最殊胜的，也就是为了觉悟。”第七经。
‘‘Seyyathāpi bhikkhave, ye keci jambudīpakā rukkhā, jambū tesaṃ aggamakkhāyati; evameva kho bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṃ tesaṃ aggamakkhāyati, yadidaṃ – bodhāya. Katame ca, bhikkhave, bodhipakkhiyā dhammā? Saddhindriyaṃ, bhikkhave, bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati. Vīriyindriyaṃ…pe… satindriyaṃ…pe… samādhindriyaṃ…pe… paññindriyaṃ bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati. Seyyathāpi, bhikkhave, ye keci jambudīpakā rukkhā, jambū tesaṃ aggamakkhāyati; evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṃ tesaṃ aggamakkhāyati, yadidaṃ – bodhāyā’’ti. Sattamaṃ.
2968. 第二树经
8. Dutiyarukkhasuttaṃ
538“诸比丘，就像在三十三天诸天的一切树木中，刺桐树被称为它们中最殊胜的；同样的，诸比丘，在那些菩提分法中，慧根被称为它们中最殊胜的，也就是为了觉悟。那么，诸比丘，什么是菩提分法呢？诸比丘，信根是菩提分法，它能导向觉悟。精进根……念根……定根……慧根是菩提分法，它能导向觉悟。诸比丘，就像在三十三天诸天的一切树木中，刺桐树被称为它们中最殊胜的；同样的，诸比丘，在那些菩提分法中，慧根被称为它们中最殊胜的，也就是为了觉悟。”第八经。
‘‘Seyyathāpi , bhikkhave, ye keci devānaṃ tāvatiṃsānaṃ rukkhā, pārichattako tesaṃ aggamakkhāyati; evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṃ tesaṃ aggamakkhāyati, yadidaṃ – bodhāya. Katame ca, bhikkhave, bodhipakkhiyā dhammā? Saddhindriyaṃ , bhikkhave, bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati. Vīriyindriyaṃ…pe… satindriyaṃ…pe… samādhindriyaṃ…pe… paññindriyaṃ bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati. Seyyathāpi, bhikkhave , ye keci devānaṃ tāvatiṃsānaṃ rukkhā, pārichattako tesaṃ aggamakkhāyati; evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṃ tesaṃ aggamakkhāyati, yadidaṃ – bodhāyā’’ti. Aṭṭhamaṃ.
2989. 第三树经
9. Tatiyarukkhasuttaṃ
539“诸比丘，就像在阿苏罗的所有树木中，花斑刺桐被称为它们中最殊胜的；同样的，诸比丘，在那些菩提分法中，慧根被称为它们中最殊胜的，也就是为了觉悟。那么，诸比丘，什么是菩提分法呢？诸比丘，信根是菩提分法，它能导向觉悟……慧根是菩提分法，它能导向觉悟。诸比丘，就像在阿苏罗的所有树木中，花斑刺桐被称为它们中最殊胜的；同样的，诸比丘，在那些菩提分法中，慧根被称为它们中最殊胜的，也就是为了觉悟。”第九经。
‘‘Seyyathāpi, bhikkhave, ye keci asurānaṃ rukkhā, cittapāṭali tesaṃ aggamakkhāyati; evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṃ tesaṃ aggamakkhāyati, yadidaṃ – bodhāya. Katame ca, bhikkhave, bodhipakkhiyā dhammā? Saddhindriyaṃ, bhikkhave, bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati…pe… paññindriyaṃ bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati. Seyyathāpi bhikkhave, ye keci asurānaṃ rukkhā, cittapāṭali tesaṃ aggamakkhāyati; evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṃ tesaṃ aggamakkhāyati, yadidaṃ – bodhāyā’’ti. Navamaṃ.
30010. 第四树经
10. Catuttharukkhasuttaṃ
540「诸比丘！譬如凡是金翅鸟的树，木棉树被称为它们当中的第一；同样地，诸比丘！凡是觉支分法，慧根被称为它们当中的第一，即是为了觉悟。诸比丘！什么是觉支分法？诸比丘！信根是觉支分法，它导向觉悟……(中略)……慧根是觉支分法，它导向觉悟。诸比丘！譬如凡是金翅鸟的树，木棉树被称为它们当中的第一；同样地，诸比丘！凡是觉支分法，慧根被称为它们当中的第一，即是为了觉悟。」第十经。
‘‘Seyyathāpi, bhikkhave, ye keci supaṇṇānaṃ rukkhā, kūṭasimbalī tesaṃ aggamakkhāyati; evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṃ tesaṃ aggamakkhāyati, yadidaṃ – bodhāya. Katame ca, bhikkhave, bodhipakkhiyā dhammā? Saddhindriyaṃ, bhikkhave, bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati…pe… paññindriyaṃ bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati. Seyyathāpi, bhikkhave, ye keci supaṇṇānaṃ rukkhā, kūṭasimbalī tesaṃ aggamakkhāyati; evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṃ tesaṃ aggamakkhāyati, yadidaṃ – bodhāyā’’ti. Dasamaṃ.
302菩提分品第七
Bodhipakkhiyavaggo sattamo.
303其摄颂：
Tassuddānaṃ –
304其摄颂：
Tassuddānaṃ –
305结缚、随眠、遍知、漏尽；
Saṃyojanā anusayā, pariññā āsavakkhayā;
306两果、四树，由此被称为品。
Dve phalā caturo rukkhā, vaggo tena pavuccatīti.
3078. 恒河广说品
8. Gaṅgāpeyyālavaggo
3081-12. 东方等经十二则
1-12. Pācīnādisuttadvādasakaṃ
541-552“诸比丘，就像恒河朝向东方、斜向东方、倾向东方；同样地，诸比丘，比丘修习五根、多修五根，就朝向涅槃、斜向涅槃、倾向涅槃。那么，诸比丘，比丘怎样修习五根、多修五根，就朝向涅槃、斜向涅槃、倾向涅槃呢？诸比丘，这里，比丘修习依止远离、依止离贪、依止灭尽、导向舍弃的信根……精进根……念根……定根……修习依止远离、依止离贪、依止灭尽、导向舍弃的慧根。诸比丘，就是这样，比丘修习五根、多修五根，就朝向涅槃、斜向涅槃、倾向涅槃。”第十二经。
‘‘Seyyathāpi , bhikkhave, gaṅgā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā; evameva kho, bhikkhave, bhikkhu pañcindriyāni bhāvento pañcindriyāni bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro. Kathañca, bhikkhave, bhikkhu pañcindriyāni bhāvento pañcindriyāni bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro? Idha, bhikkhave, bhikkhu saddhindriyaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ, vīriyindriyaṃ…pe… satindriyaṃ… samādhindriyaṃ… paññindriyaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ kho, bhikkhave, bhikkhu pañcindriyāni bhāvento pañcindriyāni bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro’’ti. Dvādasamaṃ.
310恒河广说品第八
Gaṅgāpeyyālavaggo aṭṭhamo.
311其摄颂：
Tassuddānaṃ –
312其摄颂：
Tassuddānaṃ –
313六种倾向东方，六种倾向大海；
Cha pācīnato ninnā, cha ninnā ca samuddato;
314这两个六合起来就是十二，这品因此而得名。
Dvete cha dvādasa honti, vaggo tena pavuccatīti.
315不放逸品应详说
Appamādavaggo vitthāretabbo.
316其摄颂——
Tassuddānaṃ –
317其摄颂——
Tassuddānaṃ –
318如来、足迹、屋顶、根，与心材、雨季花；
Tathāgataṃ padaṃ kūṭaṃ, mūlaṃ sārena vassikaṃ;
319王、月、日，以布为第十足迹。
Rājā candimasūriyā, vatthena dasamaṃ padanti.
320力所作品应详说
Balakaraṇīyavaggo vitthāretabbo.
321其摄颂——
Tassuddānaṃ –
322其摄颂——
Tassuddānaṃ –
323力、种子、龙，树、瓶与针；
Balaṃ bījañca nāgo ca, rukkho kumbhena sūkiyā;
324虚空和二云，船与来客，以及河。
Ākāsena ca dve meghā, nāvā āgantukā nadīti.
325寻求品应详说
Esanāvaggo vitthāretabbo.
326其摄颂——
Tassuddānaṃ –
327其摄颂——
Tassuddānaṃ –
328寻求、种类、漏，有，以及三种苦性；
Esanā vidhā āsavo, bhavo ca dukkhatā tisso;
329荒芜和垢染，灾祸，受、渴爱、贪求。
Khilaṃ malañca nīgho ca, vedanā taṇhā tasinā cāti.
33012. 暴流品
12. Oghavaggo
33112. 暴流品
12. Oghavaggo
3321-10. 暴流等经十则
1-10. Oghādisuttadasakaṃ
587-596＂诸比丘，有这五上分结。哪五种呢？色贪、无色贪、慢、掉举、无明——诸比丘，这些就是五上分结。诸比丘，为了彻底证知、遍知、灭尽、断除这五上分结，应当修习五根。哪五种呢？诸比丘，在此一位比丘修习信根，最终导向贪的调伏、瞋的调伏、痴的调伏；修习精进根……（中略）……修习念根……修习定根……修习慧根，最终导向贪的调伏、瞋的调伏、痴的调伏。诸比丘，为了彻底证知、遍知、灭尽、断除这五上分结，就应当修习这些五根。＂
‘‘Pañcimāni , bhikkhave, uddhambhāgiyāni saṃyojanāni. Katamāni pañca? Rūparāgo, arūparāgo, māno, uddhaccaṃ, avijjā – imāni kho, bhikkhave, pañcuddhambhāgiyāni saṃyojanāni. Imesaṃ kho, bhikkhave, pañcannaṃ uddhambhāgiyānaṃ saṃyojanānaṃ abhiññāya pariññāya parikkhayāya pahānāya pañcindriyāni bhāvetabbāni. Katamāni pañca? Idha, bhikkhave, bhikkhu saddhindriyaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ…pe… paññindriyaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Imesaṃ kho, bhikkhave, pañcannaṃ uddhambhāgiyānaṃ saṃyojanānaṃ abhiññāya pariññāya parikkhayāya pahānāya imāni pañcindriyāni bhāvetabbānī’’ti. Dasamaṃ. (Yathā maggasaṃyuttaṃ, tathā vitthāretabbaṃ.)
334暴流品第十二
Oghavaggo dvādasamo.
335其摄颂——
Tassuddānaṃ –
336其摄颂——
Tassuddānaṃ –
337暴流、轭、取、缠与随眠，
Ogho yogo upādānaṃ, ganthā anusayena ca;
338欲功德、盖、蕴与下上分。
Kāmaguṇā nīvaraṇā, khandhā oruddhambhāgiyāti.
33913. 恒河广说品
13. Gaṅgāpeyyālavaggo
3401-12. 东方等经十二则
1-12. Pācīnādisuttadvādasakaṃ
597-608「诸比丘，譬如恒河向东低斜、向东倾斜、向东趣向；同样地，诸比丘，比丘修习五根、多修习五根者，向涅槃低斜、向涅槃倾斜、向涅槃趣向。诸比丘，比丘如何修习五根、多修习五根而向涅槃低斜、向涅槃倾斜、向涅槃趣向？诸比丘，于此，比丘修习信根，以离贪为终极、以离嗔为终极、以离痴为终极……(中略)……修习慧根，以离贪为终极、以离嗔为终极、以离痴为终极。诸比丘，比丘如此修习五根、多修习五根者，向涅槃低斜、向涅槃倾斜、向涅槃趣向。」第十二。
‘‘Seyyathāpi , bhikkhave, gaṅgā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā; evameva kho, bhikkhave, bhikkhu pañcindriyāni bhāvento pañcindriyāni bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro. Kathañca, bhikkhave, bhikkhu pañcindriyāni bhāvento pañcindriyāni bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro? Idha, bhikkhave, bhikkhu saddhindriyaṃ bhāveti rāgavinayapariyosānaṃ dosavinayapariyosānaṃ mohavinayapariyosānaṃ…pe… paññindriyaṃ bhāveti rāgavinayapariyosānaṃ dosavinayapariyosānaṃ mohavinayapariyosānaṃ. Evaṃ kho, bhikkhave, bhikkhu pañcindriyāni bhāvento pañcindriyāni bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro’’ti. Dvādasamaṃ.
342恒河广说品第十三
Gaṅgāpeyyālavaggo terasamo.
343其摄颂——
Tassuddānaṃ –
344其摄颂——
Tassuddānaṃ –
345六向东低斜，六低斜向海；此二六为十二，以此称为品。
Cha pācīnato ninnā, cha ninnā ca samuddato;
346这两个与十二个，因此被称为品。
Dvete cha dvādasa honti, vaggo tena pavuccatīti.
347不放逸品、力所作品、寻求品应详说。
Appamādavagga-balakaraṇīyavagga-esanāvaggā vitthāretabbā.
34817. 暴流品
17. Oghavaggo
34917. 暴流品
17. Oghavaggo
3501-10. 暴流等经十则
1-10. Oghādisuttadasakaṃ
641-650「诸比丘，有此等五上分结。哪五种？色贪、无色贪、慢、掉举、无明——诸比丘，此等为五上分结。诸比丘，为了对此等五上分结的证知、遍知、遍尽、断除，应修习五根。哪五种？诸比丘，于此，比丘修习信根，以离贪为终极、以离嗔为终极、以离痴为终极。修习精进根……(中略)……念根……定根……修习慧根，以离贪为终极、以离嗔为终极、以离痴为终极。诸比丘，为了对此等五上分结的证知、遍知、遍尽、断除，应修习此等五根。」
‘‘Pañcimāni , bhikkhave, uddhambhāgiyāni saṃyojanāni. Katamāni pañca? Rūparāgo, arūparāgo, māno, uddhaccaṃ, avijjā – imāni kho, bhikkhave, pañcuddhambhāgiyāni saṃyojanāni. Imesaṃ kho, bhikkhave, pañcannaṃ uddhambhāgiyānaṃ saṃyojanānaṃ abhiññāya pariññāya parikkhayāya pahānāya pañcindriyāni bhāvetabbāni. Katamāni pañca? Idha, bhikkhave, bhikkhu saddhindriyaṃ bhāveti rāgavinayapariyosānaṃ dosavinayapariyosānaṃ mohavinayapariyosānaṃ. Vīriyindriyaṃ …pe… satindriyaṃ… samādhindriyaṃ … paññindriyaṃ bhāveti rāgavinayapariyosānaṃ dosavinayapariyosānaṃ mohavinayapariyosānaṃ. Imesaṃ kho, bhikkhave, pañcannaṃ uddhambhāgiyānaṃ saṃyojanānaṃ abhiññāya pariññāya parikkhayāya pahānāya imāni pañcindriyāni bhāvetabbānī’’ti.
352暴流品第十七
Oghavaggo sattarasamo.
353其摄颂——
Tassuddānaṃ –
354其摄颂——
Tassuddānaṃ –
355暴流、轭、取、结与随眠，
Ogho yogo upādānaṃ, ganthā anusayena ca;
356欲的功德、盖、蕴、下分结与上分结。
Kāmaguṇā nīvaraṇā, khandhā oruddhambhāgiyāti.
357根相应第四
Indriyasaṃyuttaṃ catutthaṃ.