《瑜伽師地論》伽他選

五  常有怖世間 眾生恆所厭 於未生眾苦 或復已生中 若有少無怖 今請為我說  天我觀解脫 不離智精進 不離攝諸根 不離一切捨  我觀極久遠 梵志般涅槃 已過諸恐怖 超世間貪著 （雜阿含596經）  This mind is always anxious; this mind is always stressed about stresses that haven’t arisen and those that have. If there is a state free of anxiety, please answer my question.  Not without understanding and austerity, not without restraining the sense faculties, not without letting go of everything, do I see safety for living creatures. （SN. 2.17）（南傳只有前二頌）  以上三頌非常簡單。有一个猶無足有道行嗌神仙感覺這个世界真可怕，問佛陀將有無怖之法。佛陀講，除了有意義嗌苦行（智精進）、自制（攝諸根）、放下一切（一切捨），無其他嗌辦法。佛陀一貫嗌思考方式就是如此；不可想欲戰勝驚惶，要想安怎才不會輸予驚惶。 最後一頌是神仙嗌回應，認為佛陀講得真對，以各種無上功德來讚歎如來。 智精進是針對不當嗌苦行而說，攝諸根雖可入禪定，猶得會當一切捨才能決定無有眾苦。如果只是苦行，遠離智慧，便不知密護根門，貪欲不斷，不能達眾苦邊際。外道之中，也有對貪欲過患稍絓了解嗌，但不見不識眾苦邊際，以為定境便是解脫；由此因緣，捨「下自體」，愛「上自體」，仝款不達眾苦邊際。  （以上屬於《瑜伽師地論》卷第十七）

四  云何苾芻多所住　越五暴流當度六 云何定者能度廣　欲愛而未得腰舟  身輕安心善解脫　無作繫念不傾動 了法修習無尋定　憤愛惛沉過解脫 如是苾芻多所住　越五暴流當度六 如是定者能度廣　欲愛而未得腰舟　（雜阿含1092經）  How does a mendicant who has crossed five floods usually meditate here while crossing the sixth? How do they usually practice absorption so that sensual perceptions are kept out and don’t get hold of them?  With tranquil body and mind well freed, without making plans（無作）, mindful（繫念）, homeless; understanding the teaching, they practice absorption without placing the mind; they’re not shaking or drifting or rigid（無動）. That’s how a mendicant who has crossed five floods usually meditates here while crossing the sixth. That’s how they usually practice absorption so that sensual perceptions are kept out and don’t get hold of them.　　（SN. 4.25）  釋文講，此因天女所問伽他。天女其實是魔波旬嗌女兒。波旬之女想欲知曉佛陀是修什麼禪才會當擺脫第六暴流（指意暴流之欲愛），對伊嗌妙體都不顧眄，對伊嗌美麗都無感覺。第二頌是佛陀嗌回答，第三頌較無重要，只是覆述問題。  暴流有六，即是人嗌六處感官，眼、耳、鼻、舌、身、意。佛聖弟子，已經見道者，眼見妙色不住於愛，於惡色不住於恚。欲貪纏、瞋恚纏，或者是愚癡纏，得不現行，輕安而住，這叫作得身輕安而未得心善解脫。心...

三  欲貪所摧蔽　我心徧燒然 唯大仙哀愍　為說令寂靜  由汝想顛倒　令心徧燒然 是故常遠離　引貪淨妙相 汝當修不淨　常定於一境 為貪火速滅　數數應澆灌  觀非妙諸行　為苦為無我 亦繫念於身　多修習厭離 修習於無相　壞慢及隨眠 由於慢現觀　當證苦邊際　（雜阿含1214經）  With sensual lust I burn. My mind is on fire. Please, Gotama, from compassion, tell me how to put it out. From distorted perception your mind is on fire. Shun the theme of the beautiful accompanied by lust. See mental fabrications as other, as stress, & not-self. Extinguish your great lust. Don't keep burning again & again. Develop the mind — well-centered & one — in the foul, through the foul. Have your mindfulness immersed in the body. Be one who pursues disenchantment. Develop the theme-less. Cast out conceit. Then, from breaking through conceit, you will go on your way at peace.　　（SN. 8.4）　  第一頌裡嗌大仙，便是雜阿含1214經裡嗌阿難。婆耆舍和阿難作陣入舍衛城托缽，路裡看著一个媠姑娘，起了色心，一時當不會住，拜託阿難給解救。阿難講伊就是想顛倒去才會起邪念；要伊先攝諸根（譬如莫要攑頭），不可隨邪念起舞；要遠離令人起邪念嗌淨妙相（引貪淨妙相）。  不會：bhe；台語省作一个音節 莫要：mai；台語省作一个音節   云何想顛倒去？謂於不淨境，捨不淨相，不正思惟，取淨妙相，及取隨好。云何常定一境，修習不淨？...