B0102010102sāmaññaphalasuttaṃ（沙門果經）c3.5s

  1. Sāmaññaphalasuttaṃ

Rājāmaccakathā

  1. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati jīvakassa komārabhaccassa ambavane mahatā bhikkhusaṅghena saddhiṃ aḍḍhateḷasehi bhikkhusatehi. Tena kho pana samayena rājā māgadho ajātasattu vedehiputto tadahuposathe pannarase komudiyā cātumāsiniyā puṇṇāya puṇṇamāya rattiyā rājāmaccaparivuto uparipāsādavaragato nisinno hoti. Atha kho rājā māgadho ajātasattu vedehiputto tadahuposathe udānaṃ udānesi – 『『ramaṇīyā vata bho dosinā ratti, abhirūpā vata bho dosinā ratti, dassanīyā vata bho dosinā ratti, pāsādikā vata bho dosinā ratti, lakkhaññā vata bho dosinā ratti. Kaṃ nu khvajja samaṇaṃ vā brāhmaṇaṃ vā payirupāseyyāma, yaṃ no payirupāsato cittaṃ pasīdeyyā』』ti?

  2. Evaṃ vutte, aññataro rājāmacco rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ etadavoca – 『『ayaṃ, deva, pūraṇo kassapo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto. Taṃ devo pūraṇaṃ kassapaṃ payirupāsatu. Appeva nāma devassa pūraṇaṃ kassapaṃ payirupāsato cittaṃ pasīdeyyā』』ti. Evaṃ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi.

  3. Aññataropi kho rājāmacco rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ etadavoca – 『『ayaṃ, deva, makkhali gosālo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto. Taṃ devo makkhaliṃ gosālaṃ payirupāsatu. Appeva nāma devassa makkhaliṃ gosālaṃ payirupāsato cittaṃ pasīdeyyā』』ti. Evaṃ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi.

  4. Aññataropi kho rājāmacco rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ etadavoca – 『『ayaṃ, deva, ajito kesakambalo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto. Taṃ devo ajitaṃ kesakambalaṃ payirupāsatu. Appeva nāma devassa ajitaṃ kesakambalaṃ payirupāsato cittaṃ pasīdeyyā』』ti. Evaṃ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi.

  5. Aññataropi kho rājāmacco rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ etadavoca – 『『ayaṃ, deva, pakudho [pakuddho (sī.)] kaccāyano saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto. Taṃ devo pakudhaṃ kaccāyanaṃ payirupāsatu. Appeva nāma devassa pakudhaṃ kaccāyanaṃ payirupāsato cittaṃ pasīdeyyā』』ti. Evaṃ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi.

  6. Aññataropi kho rājāmacco rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ etadavoca – 『『ayaṃ, deva, sañcayo [sañjayo (sī. syā.)] belaṭṭhaputto [bellaṭṭhiputto (sī.), velaṭṭhaputto (syā.)] saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto. Taṃ devo sañcayaṃ belaṭṭhaputtaṃ payirupāsatu. Appeva nāma devassa sañcayaṃ belaṭṭhaputtaṃ payirupāsato cittaṃ pasīdeyyā』』ti. Evaṃ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi.

  7. Aññataropi kho rājāmacco rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ etadavoca – 『『ayaṃ, deva, nigaṇṭho nāṭaputto [nāthaputto (sī.), nātaputto (pī.)] saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto. Taṃ devo nigaṇṭhaṃ nāṭaputtaṃ payirupāsatu. Appeva nāma devassa nigaṇṭhaṃ nāṭaputtaṃ payirupāsato cittaṃ pasīdeyyā』』ti. Evaṃ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi.

Komārabhaccajīvakakathā

這是我對所給文字的完整直譯: 沙門果經 國王與大臣的對話 如是我聞。一時，世尊與一千二百五十位比丘組成的大比丘僧團一起住在王舍城(現在的拉杰吉爾)耆婆·童子醫師的芒果園中。那時，摩揭陀國王阿阇世·韋提希子在十五布薩日的月圓之夜，在迦底迦月的滿月之夜，在四個月一次的布薩日，登上王宮最高處，與大臣們一起坐著。這時，摩揭陀國王阿阇世·韋提希子在布薩日發出感嘆:"啊,多麼美好的月夜啊!啊,多麼迷人的月夜啊!啊,多麼值得一看的月夜啊!啊,多麼令人愉悅的月夜啊!啊,多麼吉祥的月夜啊!今晚我們應該拜訪哪位沙門或婆羅門,以使我們的心得到凈化呢?" 當這樣說時,一位大臣對摩揭陀國王阿阇世·韋提希子說道:"陛下,這位富蘭那·迦葉是僧團的領袖、教派的首領、教派的導師,著名、有聲望、創立教派者,為眾人所尊敬,經驗豐富,出家已久,年高德劭。陛下應該去拜訪富蘭那·迦葉。也許陛下拜訪富蘭那·迦葉后,心會得到凈化。"這樣說時,摩揭陀國王阿阇世·韋提希子保持沉默。 另一位大臣對摩揭陀國王阿阇世·韋提希子說道:"陛下,這位末伽梨·瞿舍羅是僧團的領袖、教派的首領、教派的導師,著名、有聲望、創立教派者,為眾人所尊敬,經驗豐富,出家已久,年高德劭。陛下應該去拜訪末伽梨·瞿舍羅。也許陛下拜訪末伽梨·瞿舍羅后,心會得到凈化。"這樣說時,摩揭陀國王阿阇世·韋提希子保持沉默。 另一位大臣對摩揭陀國王阿阇世·韋提希子說道:"陛下,這位阿耆多·翅舍欽婆羅是僧團的領袖、教派的首領、教派的導師,著名、有聲望、創立教派者,為眾人所尊敬,經驗豐富,出家已久,年高德劭。陛下應該去拜訪阿耆多·翅舍欽婆羅。也許陛下拜訪阿耆多·翅舍欽婆羅后,心會得到凈化。"這樣說時,摩揭陀國王阿阇世·韋提希子保持沉默。 另一位大臣對摩揭陀國王阿阇世·韋提希子說道:"陛下,這位波拘陀·迦旃延是僧團的領袖、教派的首領、教派的導師,著名、有聲望、創立教派者,為眾人所尊敬,經驗豐富,出家已久,年高德劭。陛下應該去拜訪波拘陀·迦旃延。也許陛下拜訪波拘陀·迦旃延後,心會得到凈化。"這樣說時,摩揭陀國王阿阇世·韋提希子保持沉默。 另一位大臣對摩揭陀國王阿阇世·韋提希子說道:"陛下,這位散若耶·毗羅梨子是僧團的領袖、教派的首領、教派的導師,著名、有聲望、創立教派者,為眾人所尊敬,經驗豐富,出家已久,年高德劭。陛下應該去拜訪散若耶·毗羅梨子。也許陛下拜訪散若耶·毗羅梨子后,心會得到凈化。"這樣說時,摩揭陀國王阿阇世·韋提希子保持沉默。 另一位大臣對摩揭陀國王阿阇世·韋提希子說道:"陛下,這位尼干陀·若提子是僧團的領袖、教派的首領、教派的導師,著名、有聲望、創立教派者,為眾人所尊敬,經驗豐富,出家已久,年高德劭。陛下應該去拜訪尼干陀·若提子。也許陛下拜訪尼干陀·若提子后,心會得到凈化。"這樣說時,摩揭陀國王阿阇世·韋提希子保持沉默。 耆婆·童子醫師的話

  1. Tena kho pana samayena jīvako komārabhacco rañño māgadhassa ajātasattussa vedehiputtassa avidūre tuṇhībhūto nisinno hoti. Atha kho rājā māgadho ajātasattu vedehiputto jīvakaṃ komārabhaccaṃ etadavoca – 『『tvaṃ pana, samma jīvaka, kiṃ tuṇhī』』ti? 『『Ayaṃ, deva, bhagavā arahaṃ sammāsambuddho amhākaṃ ambavane viharati mahatā bhikkhusaṅghena saddhiṃ aḍḍhateḷasehi bhikkhusatehi. Taṃ kho pana bhagavantaṃ [bhagavantaṃ gotamaṃ (sī. ka. pī.)] evaṃ kalyāṇo kittisaddo abbhuggato – 『itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā』ti. Taṃ devo bhagavantaṃ payirupāsatu. Appeva nāma devassa bhagavantaṃ payirupāsato cittaṃ pasīdeyyā』ti.

  2. 『『Tena hi, samma jīvaka, hatthiyānāni kappāpehī』』ti. 『『Evaṃ, devā』』ti kho jīvako komārabhacco rañño māgadhassa ajātasattussa vedehiputtassa paṭissuṇitvā pañcamattāni hatthinikāsatāni kappāpetvā rañño ca ārohaṇīyaṃ nāgaṃ, rañño māgadhassa ajātasattussa vedehiputtassa paṭivedesi – 『『kappitāni kho te, deva, hatthiyānāni, yassadāni kālaṃ maññasī』』ti.

  3. Atha kho rājā māgadho ajātasattu vedehiputto pañcasu hatthinikāsatesu paccekā itthiyo āropetvā ārohaṇīyaṃ nāgaṃ abhiruhitvā ukkāsu dhāriyamānāsu rājagahamhā niyyāsi mahaccarājānubhāvena, yena jīvakassa komārabhaccassa ambavanaṃ tena pāyāsi.

Atha kho rañño māgadhassa ajātasattussa vedehiputtassa avidūre ambavanassa ahudeva bhayaṃ, ahu chambhitattaṃ, ahu lomahaṃso. Atha kho rājā māgadho ajātasattu vedehiputto bhīto saṃviggo lomahaṭṭhajāto jīvakaṃ komārabhaccaṃ etadavoca – 『『kacci maṃ, samma jīvaka, na vañcesi? Kacci maṃ, samma jīvaka, na palambhesi? Kacci maṃ, samma jīvaka, na paccatthikānaṃ desi ? Kathañhi nāma tāva mahato bhikkhusaṅghassa aḍḍhateḷasānaṃ bhikkhusatānaṃ neva khipitasaddo bhavissati, na ukkāsitasaddo na nigghoso』』ti.

『『Mā bhāyi, mahārāja, mā bhāyi, mahārāja. Na taṃ deva, vañcemi; na taṃ, deva, palambhāmi ; na taṃ, deva, paccatthikānaṃ demi. Abhikkama, mahārāja, abhikkama, mahārāja, ete maṇḍalamāḷe dīpā [padīpā (sī. syā.)] jhāyantī』』ti.

Sāmaññaphalapucchā

  1. Atha kho rājā māgadho ajātasattu vedehiputto yāvatikā nāgassa bhūmi nāgena gantvā, nāgā paccorohitvā, pattikova [padikova (syā.)] yena maṇḍalamāḷassa dvāraṃ tenupasaṅkami; upasaṅkamitvā jīvakaṃ komārabhaccaṃ etadavoca – 『『kahaṃ pana, samma jīvaka, bhagavā』』ti? 『『Eso, mahārāja, bhagavā; eso, mahārāja, bhagavā majjhimaṃ thambhaṃ nissāya puratthābhimukho nisinno purakkhato bhikkhusaṅghassā』』ti.

  2. Atha kho rājā māgadho ajātasattu vedehiputto yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho rājā māgadho ajātasattu vedehiputto tuṇhībhūtaṃ tuṇhībhūtaṃ bhikkhusaṅghaṃ anuviloketvā rahadamiva vippasannaṃ udānaṃ udānesi – 『『iminā me upasamena udayabhaddo [udāyibhaddo (sī. pī.)] kumāro samannāgato hotu, yenetarahi upasamena bhikkhusaṅgho samannāgato』』ti. 『『Agamā kho tvaṃ, mahārāja, yathāpema』』nti. 『『Piyo me, bhante, udayabhaddo kumāro. Iminā me, bhante, upasamena udayabhaddo kumāro samannāgato hotu yenetarahi upasamena bhikkhusaṅgho samannāgato』』ti.

  3. Atha kho rājā māgadho ajātasattu vedehiputto bhagavantaṃ abhivādetvā, bhikkhusaṅghassa añjaliṃ paṇāmetvā , ekamantaṃ nisīdi. Ekamantaṃ nisinno kho rājā māgadho ajātasattu vedehiputto bhagavantaṃ etadavoca – 『『puccheyyāmahaṃ, bhante, bhagavantaṃ kiñcideva desaṃ [kiñcideva desaṃ lesamattaṃ (syā. kaṃ. ka.)]; sace me bhagavā okāsaṃ karoti pañhassa veyyākaraṇāyā』』ti. 『『Puccha, mahārāja, yadākaṅkhasī』』ti.

以下是所給文字的完整直譯: 那時,耆婆·童子醫師靜靜地坐在離摩揭陀國王阿阇世·韋提希子不遠處。於是摩揭陀國王阿阇世·韋提希子對耆婆·童子醫師說:"朋友耆婆,你為什麼保持沉默呢?""陛下,世尊、阿羅漢、正等正覺者與一千二百五十位比丘組成的大比丘僧團一起住在我們的芒果園中。關於那位世尊,有這樣美好的聲譽傳播開來:'這位世尊是阿羅漢、正等正覺者、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛陀、世尊。'陛下應該去拜訪世尊。也許陛下拜訪世尊后,心會得到凈化。" "那麼,朋友耆婆,準備大象吧。""是,陛下。"耆婆·童子醫師回答摩揭陀國王阿阇世·韋提希子后,準備了五百頭母象,以及國王的坐騎象,然後向摩揭陀國王阿阇世·韋提希子報告:"陛下,大象已經準備好了,請陛下自行決定時間。" 於是摩揭陀國王阿阇世·韋提希子讓每頭母象上坐一位女子,自己騎上坐騎象,在火把的照耀下,以盛大的王者威儀離開王舍城(現在的拉杰吉爾),前往耆婆·童子醫師的芒果園。 當摩揭陀國王阿阇世·韋提希子接近芒果園時,突然感到恐懼、戰慄、毛骨悚然。於是摩揭陀國王阿阇世·韋提希子恐懼、驚慌、毛髮豎立,對耆婆·童子醫師說:"朋友耆婆,你不會欺騙我吧?朋友耆婆,你不會誤導我吧?朋友耆婆,你不會把我交給敵人吧?為什麼如此龐大的比丘僧團,一千二百五十位比丘,既沒有咳嗽聲,也沒有清嗓子的聲音,甚至沒有任何聲響呢?" "大王,不要害怕,大王,不要害怕。陛下,我不會欺騙你;陛下,我不會誤導你;陛下,我不會把你交給敵人。大王,請前進,大王,請前進,那裡圓形講堂里的燈在燃燒。" 沙門果的問題 於是摩揭陀國王阿阇世·韋提希子騎象前行,直到象可以前進的地方,然後下象,步行來到圓形講堂的門口。到達后,他對耆婆·童子醫師說:"朋友耆婆,世尊在哪裡?""大王,那就是世尊;大王,那就是世尊,靠著中間的柱子面向東方而坐,在比丘僧團的前面。" 於是摩揭陀國王阿阇世·韋提希子走向世尊;走近后,站在一旁。站在一旁的摩揭陀國王阿阇世·韋提希子看著沉默不語的比丘僧團,如同平靜的湖水,發出感嘆:"愿我的兒子優陀耶跋陀王子也能擁有比丘僧團現在所擁有的這種平靜。""大王,你的想法已經表達出來了。""尊者,優陀耶跋陀王子是我所愛的。尊者,愿我的兒子優陀耶跋陀王子也能擁有比丘僧團現在所擁有的這種平靜。" 然後摩揭陀國王阿阇世·韋提希子向世尊行禮,向比丘僧團合掌致意,然後坐在一旁。坐在一旁的摩揭陀國王阿阇世·韋提希子對世尊說:"尊者,我想向世尊請教一些問題;如果世尊允許我提問並回答的話。""大王,請隨意問你想問的。"

  1. 『『Yathā nu kho imāni, bhante, puthusippāyatanāni, seyyathidaṃ – hatthārohā assārohā rathikā dhanuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsikaputtā āḷārikā kappakā nhāpakā [nahāpikā (sī.), nhāpikā (syā.)] sūdā mālākārā rajakā pesakārā naḷakārā kumbhakārā gaṇakā muddikā, yāni vā panaññānipi evaṃgatāni puthusippāyatanāni, te diṭṭheva dhamme sandiṭṭhikaṃ sippaphalaṃ upajīvanti; te tena attānaṃ sukhenti pīṇenti [pīnenti (katthaci)], mātāpitaro sukhenti pīṇenti, puttadāraṃ sukhenti pīṇenti, mittāmacce sukhenti pīṇenti, samaṇabrāhmaṇesu [samaṇesu brāhmaṇesu (ka.)] uddhaggikaṃ dakkhiṇaṃ patiṭṭhapenti sovaggikaṃ sukhavipākaṃ saggasaṃvattanikaṃ. Sakkā nu kho, bhante, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetu』』nti?

  2. 『『Abhijānāsi no tvaṃ, mahārāja, imaṃ pañhaṃ aññe samaṇabrāhmaṇe pucchitā』』ti ? 『『Abhijānāmahaṃ, bhante, imaṃ pañhaṃ aññe samaṇabrāhmaṇe pucchitā』』ti. 『『Yathā kathaṃ pana te, mahārāja, byākariṃsu, sace te agaru bhāsassū』』ti. 『『Na kho me, bhante, garu, yatthassa bhagavā nisinno, bhagavantarūpo vā』』ti [cāti (sī. ka.)]. 『『Tena hi, mahārāja, bhāsassū』』ti.

Pūraṇakassapavādo

  1. 『『Ekamidāhaṃ, bhante, samayaṃ yena pūraṇo kassapo tenupasaṅkami; upasaṅkamitvā pūraṇena kassapena saddhiṃ sammodiṃ. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinno kho ahaṃ, bhante, pūraṇaṃ kassapaṃ etadavocaṃ – 『yathā nu kho imāni, bho kassapa, puthusippāyatanāni, seyyathidaṃ – hatthārohā assārohā rathikā dhanuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsikaputtā āḷārikā kappakā nhāpakā sūdā mālākārā rajakā pesakārā naḷakārā kumbhakārā gaṇakā muddikā, yāni vā panaññānipi evaṃgatāni puthusippāyatanāni- te diṭṭheva dhamme sandiṭṭhikaṃ sippaphalaṃ upajīvanti; te tena attānaṃ sukhenti pīṇenti, mātāpitaro sukhenti pīṇenti, puttadāraṃ sukhenti pīṇenti, mittāmacce sukhenti pīṇenti, samaṇabrāhmaṇesu uddhaggikaṃ dakkhiṇaṃ patiṭṭhapenti sovaggikaṃ sukhavipākaṃ saggasaṃvattanikaṃ. Sakkā nu kho, bho kassapa, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetu』nti?

  2. 『『Evaṃ vutte, bhante, pūraṇo kassapo maṃ etadavoca – 『karoto kho, mahārāja, kārayato, chindato chedāpayato, pacato pācāpayato socayato, socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātāpayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato, karoto na karīyati pāpaṃ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Dakkhiṇaṃ cepi gaṅgāya tīraṃ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento yajanto yajāpento, natthi tatonidānaṃ puññaṃ, natthi puññassa āgamo. Dānena damena saṃyamena saccavajjena natthi puññaṃ, natthi puññassa āgamo』ti. Itthaṃ kho me, bhante, pūraṇo kassapo sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno akiriyaṃ byākāsi.

『『Seyyathāpi, bhante, ambaṃ vā puṭṭho labujaṃ byākareyya , labujaṃ vā puṭṭho ambaṃ byākareyya; evameva kho me, bhante, pūraṇo kassapo sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno akiriyaṃ byākāsi. Tassa mayhaṃ, bhante, etadahosi – 『kathañhi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ apasādetabbaṃ maññeyyā』ti. So kho ahaṃ, bhante, pūraṇassa kassapassa bhāsitaṃ neva abhinandiṃ nappaṭikkosiṃ. Anabhinanditvā appaṭikositvā anattamano, anattamanavācaṃ anicchāretvā, tameva vācaṃ anuggaṇhanto anikkujjanto [anikkujjento (syā. kaṃ. ka.)] uṭṭhāyāsanā pakkamiṃ [pakkāmiṃ (sī. syā. kaṃ. pī.)].

Makkhaligosālavādo

以下是所給文字的完整直譯: "尊者,就像這些各種技藝,例如:象夫、騎兵、車伕、弓箭手、旗手、軍需官、高級軍官、突擊隊員、大力士勇士、皮甲戰士、奴隸之子、廚師、理髮師、浴室服務員、糕點師、花環製作者、洗衣工、織工、箭筒製作者、陶工、會計師、印章製作者,以及其他類似的各種技藝,他們在現世就能享受到明顯的技藝成果;他們用這些使自己快樂滿足,使父母快樂滿足,使妻兒快樂滿足,使朋友同事快樂滿足,他們還向沙門婆羅門佈施上供,這會帶來天界的快樂果報,導向天界。尊者,是否也能同樣在現世指出明顯的沙門果報呢?" "大王,你記得曾經向其他沙門婆羅門問過這個問題嗎?""尊者,我記得曾經向其他沙門婆羅門問過這個問題。""大王,如果你不介意的話,他們是如何回答的?""尊者,在世尊或像世尊這樣的人面前,我不會介意。""那麼,大王,請說吧。" 富蘭那·迦葉的主張 "尊者,有一次我去拜訪富蘭那·迦葉;到達后,我與富蘭那·迦葉互相問候。寒暄過後,我坐在一旁。坐在一旁后,尊者,我對富蘭那·迦葉這樣說:'迦葉先生,就像這些各種技藝,例如:象夫、騎兵、車伕、弓箭手、旗手、軍需官、高級軍官、突擊隊員、大力士勇士、皮甲戰士、奴隸之子、廚師、理髮師、浴室服務員、糕點師、花環製作者、洗衣工、織工、箭筒製作者、陶工、會計師、印章製作者,以及其他類似的各種技藝,他們在現世就能享受到明顯的技藝成果;他們用這些使自己快樂滿足,使父母快樂滿足,使妻兒快樂滿足,使朋友同事快樂滿足,他們還向沙門婆羅門佈施上供,這會帶來天界的快樂果報,導向天界。迦葉先生,是否也能同樣在現世指出明顯的沙門果報呢?' "尊者,當我這樣說時,富蘭那·迦葉對我說:'大王,無論是自己做還是教唆他人做,無論是自己切割還是教唆他人切割,無論是自己燒烤還是教唆他人燒烤,無論是自己使人悲傷還是教唆他人使人悲傷,無論是自己折磨還是教唆他人折磨,無論是自己恐嚇還是教唆他人恐嚇,無論是殺生、偷盜、入室搶劫、搶奪、伏擊、通姦、說謊,做這些事都不會造成罪惡。即使有人用鋒利如剃刀邊緣的輪子,把這個地球上的生命切成一堆肉,也不會因此而有罪惡,罪惡不會因此而來。即使有人到恒河南岸去殺戮、屠殺、切割、教唆切割、燒烤、教唆燒烤,也不會因此而有罪惡,罪惡不會因此而來。即使有人到恒河北岸去佈施、教唆佈施、祭祀、教唆祭祀,也不會因此而有功德,功德不會因此而來。通過佈施、自製、克制、說實話,不會有功德,功德不會因此而來。'尊者,富蘭那·迦葉在被問到明顯的沙門果報時,卻回答了無作論。 "尊者,就像被問到芒果卻回答麵包果,或被問到麵包果卻回答芒果;同樣地,尊者,富蘭那·迦葉在被問到明顯的沙門果報時,卻回答了無作論。尊者,我心想:'像我這樣的人怎麼能認為應該貶低住在自己國土上的沙門或婆羅門呢?'所以,尊者,我既不贊同也不反對富蘭那·迦葉的話。不贊同也不反對,內心不滿意,但沒有表達不滿的話,沒有接受他的話,也沒有否定,我從座位上起身離開了。 末伽梨·瞿舍羅的主張

  1. 『『Ekamidāhaṃ, bhante, samayaṃ yena makkhali gosālo tenupasaṅkamiṃ; upasaṅkamitvā makkhalinā gosālena saddhiṃ sammodiṃ. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinno kho ahaṃ, bhante, makkhaliṃ gosālaṃ etadavocaṃ – 『yathā nu kho imāni, bho gosāla, puthusippāyatanāni…pe… sakkā nu kho, bho gosāla, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetu』nti?

  2. 『『Evaṃ vutte, bhante, makkhali gosālo maṃ etadavoca – 『natthi mahārāja hetu natthi paccayo sattānaṃ saṃkilesāya, ahetū [ahetu (katthaci)] apaccayā sattā saṃkilissanti. Natthi hetu, natthi paccayo sattānaṃ visuddhiyā, ahetū apaccayā sattā visujjhanti. Natthi attakāre, natthi parakāre, natthi purisakāre, natthi balaṃ, natthi vīriyaṃ, natthi purisathāmo, natthi purisaparakkamo . Sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṃ [sukhañca dukkhañca (syā.)] paṭisaṃvedenti. Cuddasa kho panimāni yonipamukhasatasahassāni saṭṭhi ca satāni cha ca satāni pañca ca kammuno satāni pañca ca kammāni tīṇi ca kammāni kamme ca aḍḍhakamme ca dvaṭṭhipaṭipadā dvaṭṭhantarakappā chaḷābhijātiyo aṭṭha purisabhūmiyo ekūnapaññāsa ājīvakasate ekūnapaññāsa paribbājakasate ekūnapaññāsa nāgāvāsasate vīse indriyasate tiṃse nirayasate chattiṃsa rajodhātuyo satta saññīgabbhā satta asaññīgabbhā satta nigaṇṭhigabbhā satta devā satta mānusā satta pisācā satta sarā satta pavuṭā [sapuṭā (ka.), pabuṭā (sī.)] satta pavuṭasatāni satta papātā satta papātasatāni satta supinā satta supinasatāni cullāsīti mahākappino [mahākappuno (ka. sī. pī.)] satasahassāni, yāni bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissanti. Tattha natthi 『『imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā aparipakkaṃ vā kammaṃ paripācessāmi, paripakkaṃ vā kammaṃ phussa phussa byantiṃ karissāmī』ti hevaṃ natthi. Doṇamite sukhadukkhe pariyantakate saṃsāre , natthi hāyanavaḍḍhane, natthi ukkaṃsāvakaṃse. Seyyathāpi nāma suttaguḷe khitte nibbeṭhiyamānameva paleti, evameva bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissantī』ti.

  3. 『『Itthaṃ kho me, bhante, makkhali gosālo sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno saṃsārasuddhiṃ byākāsi. Seyyathāpi, bhante, ambaṃ vā puṭṭho labujaṃ byākareyya, labujaṃ vā puṭṭho ambaṃ byākareyya; evameva kho me, bhante, makkhali gosālo sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno saṃsārasuddhiṃ byākāsi. Tassa mayhaṃ, bhante, etadahosi – 『kathañhi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ apasādetabbaṃ maññeyyā』ti. So kho ahaṃ, bhante, makkhalissa gosālassa bhāsitaṃ neva abhinandiṃ nappaṭikkosiṃ. Anabhinanditvā appaṭikkositvā anattamano, anattamanavācaṃ anicchāretvā, tameva vācaṃ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṃ.

Ajitakesakambalavādo

  1. 『『Ekamidāhaṃ, bhante, samayaṃ yena ajito kesakambalo tenupasaṅkamiṃ; upasaṅkamitvā ajitena kesakambalena saddhiṃ sammodiṃ. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinno kho ahaṃ, bhante, ajitaṃ kesakambalaṃ etadavocaṃ – 『yathā nu kho imāni, bho ajita, puthusippāyatanāni…pe… sakkā nu kho, bho ajita, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetu』nti?

以下是所給文字的完整直譯: "尊者,有一次我去拜訪末伽梨·瞿舍羅;到達后,我與末伽梨·瞿舍羅互相問候。寒暄過後,我坐在一旁。坐在一旁后,尊者,我對末伽梨·瞿舍羅這樣說:'瞿舍羅先生,就像這些各種技藝......瞿舍羅先生,是否也能同樣在現世指出明顯的沙門果報呢?' "尊者,當我這樣說時,末伽梨·瞿舍羅對我說:'大王,眾生污染沒有原因,沒有條件,眾生無因無緣地污染。眾生清凈沒有原因,沒有條件,眾生無因無緣地清凈。沒有自作,沒有他作,沒有人作,沒有力量,沒有精進,沒有人的力量,沒有人的努力。所有眾生、所有生命、所有存在、所有生物都無自主,無力量,無精進,被命運、環境和自然傾向所決定,在六種類別中經歷苦樂。有一百四十萬種主要的生命起源,六千種和六百種,五百種業,五種業,三種業,一種業和半種業,六十二種修行方法,六十二種中間劫,六種人種,八種人生階段,四千九百種生計,四千九百種遊方者,四千九百種龍的住處,二千種感官,三千種地獄,三十六種塵界,七種有想胎,七種無想胎,七種節胎,七種天,七種人,七種鬼,七個湖,七個結,七百個結,七個懸崖,七百個懸崖,七個夢,七百個夢,八百四十萬大劫,愚者和智者都要經歷輪迴才能結束苦難。在這裡沒有"我要通過這種戒律、誓言、苦行或梵行使未成熟的業成熟,或者通過反覆接觸使已成熟的業消失"這樣的想法。苦樂已經用斗量好了,輪迴已經有了界限,沒有減少或增加,沒有上升或下降。就像拋出一團線,它會自己展開直到結束;同樣地,愚者和智者經過輪迴流轉后將結束苦難。' "尊者,末伽梨·瞿舍羅在被問到明顯的沙門果報時,卻回答了輪迴清凈論。尊者,就像被問到芒果卻回答麵包果,或被問到麵包果卻回答芒果;同樣地,尊者,末伽梨·瞿舍羅在被問到明顯的沙門果報時,卻回答了輪迴清凈論。尊者,我心想:'像我這樣的人怎麼能認為應該貶低住在自己國土上的沙門或婆羅門呢?'所以,尊者,我既不贊同也不反對末伽梨·瞿舍羅的話。不贊同也不反對,內心不滿意,但沒有表達不滿的話,沒有接受他的話,也沒有否定,我從座位上起身離開了。 阿耆多·翅舍欽婆羅的主張 "尊者,有一次我去拜訪阿耆多·翅舍欽婆羅;到達后,我與阿耆多·翅舍欽婆羅互相問候。寒暄過後,我坐在一旁。坐在一旁后,尊者,我對阿耆多·翅舍欽婆羅這樣說:'阿耆多先生,就像這些各種技藝......阿耆多先生,是否也能同樣在現世指出明顯的沙門果報呢?'

  1. 『『Evaṃ vutte, bhante, ajito kesakambalo maṃ etadavoca – 『natthi, mahārāja, dinnaṃ , natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko [paraloko (syā.)], natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā [samaggatā (ka.), samaggatā (syā.)] sammāpaṭipannā, ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedenti. Cātumahābhūtiko ayaṃ puriso, yadā kālaṅkaroti, pathavī pathavikāyaṃ anupeti anupagacchati, āpo āpokāyaṃ anupeti anupagacchati, tejo tejokāyaṃ anupeti anupagacchati, vāyo vāyokāyaṃ anupeti anupagacchati, ākāsaṃ indriyāni saṅkamanti. Āsandipañcamā purisā mataṃ ādāya gacchanti. Yāvāḷāhanā padāni paññāyanti. Kāpotakāni aṭṭhīni bhavanti, bhassantā āhutiyo. Dattupaññattaṃ yadidaṃ dānaṃ. Tesaṃ tucchaṃ musā vilāpo ye keci atthikavādaṃ vadanti. Bāle ca paṇḍite ca kāyassa bhedā ucchijjanti vinassanti, na honti paraṃ maraṇā』ti.

  2. 『『Itthaṃ kho me, bhante, ajito kesakambalo sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno ucchedaṃ byākāsi. Seyyathāpi, bhante, ambaṃ vā puṭṭho labujaṃ byākareyya , labujaṃ vā puṭṭho ambaṃ byākareyya; evameva kho me, bhante, ajito kesakambalo sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno ucchedaṃ byākāsi. Tassa mayhaṃ, bhante, etadahosi – 『kathañhi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ apasādetabbaṃ maññeyyā』ti. So kho ahaṃ, bhante, ajitassa kesakambalassa bhāsitaṃ neva abhinandiṃ nappaṭikkosiṃ. Anabhinanditvā appaṭikkositvā anattamano anattamanavācaṃ anicchāretvā tameva vācaṃ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṃ.

Pakudhakaccāyanavādo

  1. 『『Ekamidāhaṃ, bhante, samayaṃ yena pakudho kaccāyano tenupasaṅkamiṃ; upasaṅkamitvā pakudhena kaccāyanena saddhiṃ sammodiṃ. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinno kho ahaṃ, bhante, pakudhaṃ kaccāyanaṃ etadavocaṃ – 『yathā nu kho imāni, bho kaccāyana, puthusippāyatanāni…pe… sakkā nu kho, bho kaccāyana, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetu』nti?

  2. 『『Evaṃ vutte, bhante, pakudho kaccāyano maṃ etadavoca – 『sattime, mahārāja, kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā. Te na iñjanti , na vipariṇamanti, na aññamaññaṃ byābādhenti, nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. Katame satta? Pathavikāyo, āpokāyo, tejokāyo, vāyokāyo, sukhe, dukkhe, jīve sattame – ime satta kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā. Te na iñjanti, na vipariṇamanti, na aññamaññaṃ byābādhenti, nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. Tattha natthi hantā vā ghātetā vā, sotā vā sāvetā vā, viññātā vā viññāpetā vā. Yopi tiṇhena satthena sīsaṃ chindati, na koci kiñci [kañci (kaṃ.)] jīvitā voropeti; sattannaṃ tveva [sattannaṃ yeva (sī. syā. kaṃ. pī.)] kāyānamantarena satthaṃ vivaramanupatatī』ti.

  3. 『『Itthaṃ kho me, bhante, pakudho kaccāyano sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno aññena aññaṃ byākāsi. Seyyathāpi, bhante, ambaṃ vā puṭṭho labujaṃ byākareyya, labujaṃ vā puṭṭho ambaṃ byākareyya; evameva kho me, bhante, pakudho kaccāyano sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno aññena aññaṃ byākāsi. Tassa mayhaṃ, bhante, etadahosi – 『kathañhi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ apasādetabbaṃ maññeyyā』ti. So kho ahaṃ, bhante, pakudhassa kaccāyanassa bhāsitaṃ neva abhinandiṃ nappaṭikkosiṃ, anabhinanditvā appaṭikkositvā anattamano, anattamanavācaṃ anicchāretvā tameva vācaṃ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṃ.

Nigaṇṭhanāṭaputtavādo

以下是所給文字的完整直譯: "尊者,當我這樣說時,阿耆多·翅舍欽婆羅對我說:'大王,沒有佈施,沒有供養,沒有祭祀,沒有善惡業的果報,沒有今世,沒有來世,沒有母親,沒有父親,沒有化生的眾生,在世間沒有正確修行的沙門婆羅門,他們通過自己的智慧證悟並宣說此世和他世。這個人由四大元素組成,當他死亡時,地迴歸地界,水迴歸水界,火迴歸火界,風迴歸風界,感官迴歸虛空。四個人抬著屍體,抬尸架作為第五,一直到火葬場都能看到腳印。骨頭變成灰白色,供品化為灰燼。佈施是愚人設立的。任何主張有實在的人都是空談妄語。愚者和智者alike,身體分解后就斷滅消失,死後不再存在。' "尊者,阿耆多·翅舍欽婆羅在被問到明顯的沙門果報時,卻回答了斷滅論。尊者,就像被問到芒果卻回答麵包果,或被問到麵包果卻回答芒果;同樣地,尊者,阿耆多·翅舍欽婆羅在被問到明顯的沙門果報時,卻回答了斷滅論。尊者,我心想:'像我這樣的人怎麼能認為應該貶低住在自己國土上的沙門或婆羅門呢?'所以,尊者,我既不贊同也不反對阿耆多·翅舍欽婆羅的話。不贊同也不反對,內心不滿意,但沒有表達不滿的話,沒有接受他的話,也沒有否定,我從座位上起身離開了。 波拘陀·迦旃延的主張 "尊者,有一次我去拜訪波拘陀·迦旃延;到達后,我與波拘陀·迦旃延互相問候。寒暄過後,我坐在一旁。坐在一旁后,尊者,我對波拘陀·迦旃延這樣說:'迦旃延先生,就像這些各種技藝......迦旃延先生,是否也能同樣在現世指出明顯的沙門果報呢?' "尊者,當我這樣說時,波拘陀·迦旃延對我說:'大王,有七種物質,它們不是被造的,不是被創造的,不是被產生的,是不生育的,堅固如山峰,穩固如柱子。它們不動搖,不改變,不相互妨礙,不能給予彼此快樂或痛苦或快樂和痛苦。是哪七種?地界、水界、火界、風界、樂、苦和第七種生命。這七種物質不是被造的,不是被創造的,不是被產生的,是不生育的,堅固如山峰,穩固如柱子。它們不動搖,不改變,不相互妨礙,不能給予彼此快樂或痛苦或快樂和痛苦。在這裡沒有殺者或使人殺者,沒有聽者或使人聽者,沒有知者或使人知者。即使有人用鋒利的劍砍下頭顱,也沒有人奪取任何人的生命;劍只是穿過七種物質之間的空隙。' "尊者,波拘陀·迦旃延在被問到明顯的沙門果報時,卻回答了其他無關的事。尊者,就像被問到芒果卻回答麵包果,或被問到麵包果卻回答芒果;同樣地,尊者,波拘陀·迦旃延在被問到明顯的沙門果報時,卻回答了其他無關的事。尊者,我心想:'像我這樣的人怎麼能認為應該貶低住在自己國土上的沙門或婆羅門呢?'所以,尊者,我既不贊同也不反對波拘陀·迦旃延的話。不贊同也不反對,內心不滿意,但沒有表達不滿的話,沒有接受他的話,也沒有否定,我從座位上起身離開了。 尼干陀·若提子的主張

  1. 『『Ekamidāhaṃ, bhante, samayaṃ yena nigaṇṭho nāṭaputto tenupasaṅkamiṃ ; upasaṅkamitvā nigaṇṭhena nāṭaputtena saddhiṃ sammodiṃ. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinno kho ahaṃ, bhante, nigaṇṭhaṃ nāṭaputtaṃ etadavocaṃ – 『yathā nu kho imāni, bho aggivessana, puthusippāyatanāni…pe… sakkā nu kho, bho aggivessana, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetu』nti?

  2. 『『Evaṃ vutte, bhante, nigaṇṭho nāṭaputto maṃ etadavoca – 『idha, mahārāja, nigaṇṭho cātuyāmasaṃvarasaṃvuto hoti. Kathañca, mahārāja, nigaṇṭho cātuyāmasaṃvarasaṃvuto hoti? Idha, mahārāja, nigaṇṭho sabbavārivārito ca hoti, sabbavāriyutto ca, sabbavāridhuto ca, sabbavāriphuṭo ca. Evaṃ kho, mahārāja, nigaṇṭho cātuyāmasaṃvarasaṃvuto hoti . Yato kho, mahārāja, nigaṇṭho evaṃ cātuyāmasaṃvarasaṃvuto hoti; ayaṃ vuccati, mahārāja, nigaṇṭho [nigaṇṭho nāṭaputto (syā. ka.)] gatatto ca yatatto ca ṭhitatto cā』ti.

  3. 『『Itthaṃ kho me, bhante, nigaṇṭho nāṭaputto sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno cātuyāmasaṃvaraṃ byākāsi. Seyyathāpi, bhante, ambaṃ vā puṭṭho labujaṃ byākareyya, labujaṃ vā puṭṭho ambaṃ byākareyya; evameva kho me, bhante, nigaṇṭho nāṭaputto sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno cātuyāmasaṃvaraṃ byākāsi. Tassa mayhaṃ, bhante, etadahosi – 『kathañhi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ apasādetabbaṃ maññeyyā』ti . So kho ahaṃ, bhante, nigaṇṭhassa nāṭaputtassa bhāsitaṃ neva abhinandiṃ nappaṭikkosiṃ. Anabhinanditvā appaṭikkositvā anattamano anattamanavācaṃ anicchāretvā tameva vācaṃ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṃ.

Sañcayabelaṭṭhaputtavādo

  1. 『『Ekamidāhaṃ, bhante, samayaṃ yena sañcayo belaṭṭhaputto tenupasaṅkamiṃ; upasaṅkamitvā sañcayena belaṭṭhaputtena saddhiṃ sammodiṃ. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinno kho ahaṃ bhante, sañcayaṃ belaṭṭhaputtaṃ etadavocaṃ – 『yathā nu kho imāni, bho sañcaya, puthusippāyatanāni…pe… sakkā nu kho, bho sañcaya, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetu』nti?

  2. 『『Evaṃ vutte, bhante, sañcayo belaṭṭhaputto maṃ etadavoca – 『atthi paro lokoti iti ce maṃ pucchasi, atthi paro lokoti iti ce me assa, atthi paro lokoti iti te naṃ byākareyyaṃ. Evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no. Natthi paro loko…pe… atthi ca natthi ca paro loko…pe… nevatthi na natthi paro loko…pe… atthi sattā opapātikā…pe… natthi sattā opapātikā…pe… atthi ca natthi ca sattā opapātikā…pe… nevatthi na natthi sattā opapātikā…pe… atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko…pe… natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko…pe…atthi ca natthi ca sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko…pe… nevatthi na natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko…pe… hoti tathāgato paraṃ maraṇā…pe… na hoti tathāgato paraṃ maraṇā…pe… hoti ca na ca hoti tathāgato paraṃ maraṇā…pe… neva hoti na na hoti tathāgato paraṃ maraṇāti iti ce maṃ pucchasi, neva hoti na na hoti tathāgato paraṃ maraṇāti iti ce me assa, neva hoti na na hoti tathāgato paraṃ maraṇāti iti te naṃ byākareyyaṃ. Evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no』ti.

以下是所給文字的完整直譯: "尊者,有一次我去拜訪尼干陀·若提子;到達后,我與尼干陀·若提子互相問候。寒暄過後,我坐在一旁。坐在一旁后,尊者,我對尼干陀·若提子這樣說:'阿耆毗沙先生,就像這些各種技藝......阿耆毗沙先生,是否也能同樣在現世指出明顯的沙門果報呢?' "尊者,當我這樣說時,尼干陀·若提子對我說:'在這裡,大王,尼干陀遵守四種約束。大王,尼干陀如何遵守四種約束?在這裡,大王,尼干陀禁止一切水,遠離一切水,凈化一切水,充滿一切水。大王,這就是尼干陀如何遵守四種約束。大王,當尼干陀這樣遵守四種約束時,他被稱為已達到目標、已控制自己、已建立自己。' "尊者,尼干陀·若提子在被問到明顯的沙門果報時,卻回答了四種約束。尊者,就像被問到芒果卻回答麵包果,或被問到麵包果卻回答芒果;同樣地,尊者,尼干陀·若提子在被問到明顯的沙門果報時,卻回答了四種約束。尊者,我心想:'像我這樣的人怎麼能認為應該貶低住在自己國土上的沙門或婆羅門呢?'所以,尊者,我既不贊同也不反對尼干陀·若提子的話。不贊同也不反對,內心不滿意,但沒有表達不滿的話,沒有接受他的話,也沒有否定,我從座位上起身離開了。 散若耶·毗羅梨子的主張 "尊者,有一次我去拜訪散若耶·毗羅梨子;到達后,我與散若耶·毗羅梨子互相問候。寒暄過後,我坐在一旁。坐在一旁后,尊者,我對散若耶·毗羅梨子這樣說:'散若耶先生,就像這些各種技藝......散若耶先生,是否也能同樣在現世指出明顯的沙門果報呢?' "尊者,當我這樣說時,散若耶·毗羅梨子對我說:'如果你問我"有來世嗎?",如果我認為有來世,我會回答你"有來世"。但我不這樣認為,不那樣認為,也不另外認為,不認為"不是",也不認為"不是不是"。如果問"沒有來世"......如果問"既有來世又沒有來世"......如果問"既不是有來世也不是沒有來世"......如果問"有化生的眾生嗎?"......如果問"沒有化生的眾生嗎?"......如果問"既有化生的眾生又沒有化生的眾生嗎?"......如果問"既不是有化生的眾生也不是沒有化生的眾生嗎?"......如果問"善惡業有果報嗎?"......如果問"善惡業沒有果報嗎?"......如果問"善惡業既有果報又沒有果報嗎?"......如果問"善惡業既不是有果報也不是沒有果報嗎?"......如果問"如來死後存在嗎?"......如果問"如來死後不存在嗎?"......如果問"如來死後既存在又不存在嗎?"......如果你問我"如來死後既不存在也不是不存在嗎?",如果我認為如來死後既不存在也不是不存在,我會回答你"如來死後既不存在也不是不存在"。但我不這樣認為,不那樣認為,也不另外認為,不認為"不是",也不認為"不是不是"。'

  1. 『『Itthaṃ kho me, bhante, sañcayo belaṭṭhaputto sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno vikkhepaṃ byākāsi. Seyyathāpi, bhante, ambaṃ vā puṭṭho labujaṃ byākareyya, labujaṃ vā puṭṭho ambaṃ byākareyya; evameva kho me, bhante, sañcayo belaṭṭhaputto sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno vikkhepaṃ byākāsi. Tassa mayhaṃ, bhante, etadahosi – 『ayañca imesaṃ samaṇabrāhmaṇānaṃ sabbabālo sabbamūḷho. Kathañhi nāma sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno vikkhepaṃ byākarissatī』ti. Tassa mayhaṃ, bhante, etadahosi – 『kathañhi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ apasādetabbaṃ maññeyyā』ti. So kho ahaṃ, bhante, sañcayassa belaṭṭhaputtassa bhāsitaṃ neva abhinandiṃ nappaṭikkosiṃ. Anabhinanditvā appaṭikkositvā anattamano anattamanavācaṃ anicchāretvā tameva vācaṃ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṃ.

Paṭhamasandiṭṭhikasāmaññaphalaṃ

  1. 『『Sohaṃ, bhante, bhagavantampi pucchāmi – 『yathā nu kho imāni, bhante, puthusippāyatanāni seyyathidaṃ – hatthārohā assārohā rathikā dhanuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsikaputtā āḷārikā kappakā nhāpakā sūdā mālākārā rajakā pesakārā naḷakārā kumbhakārā gaṇakā muddikā, yāni vā panaññānipi evaṃgatāni puthusippāyatanāni, te diṭṭheva dhamme sandiṭṭhikaṃ sippaphalaṃ upajīvanti, te tena attānaṃ sukhenti pīṇenti, mātāpitaro sukhenti pīṇenti, puttadāraṃ sukhenti pīṇenti, mittāmacce sukhenti pīṇenti, samaṇabrāhmaṇesu uddhaggikaṃ dakkhiṇaṃ patiṭṭhapenti sovaggikaṃ sukhavipākaṃ saggasaṃvattanikaṃ. Sakkā nu kho me , bhante, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetu』nti?

  2. 『『Sakkā, mahārāja. Tena hi, mahārāja, taññevettha paṭipucchissāmi. Yathā te khameyya, tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, mahārāja, idha te assa puriso dāso kammakāro [kammakaro (sī. syā. kaṃ. pī.)] pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī mukhullokako [mukhullokiko (syā. kaṃ. ka.)]. Tassa evamassa – 『acchariyaṃ, vata bho, abbhutaṃ, vata bho, puññānaṃ gati, puññānaṃ vipāko. Ayañhi rājā māgadho ajātasattu vedehiputto manusso ; ahampi manusso. Ayañhi rājā māgadho ajātasattu vedehiputto pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti, devo maññe. Ahaṃ panamhissa dāso kammakāro pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī mukhullokako. So vatassāhaṃ puññāni kareyyaṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya』nti. So aparena samayena kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya. So evaṃ pabbajito samāno kāyena saṃvuto vihareyya, vācāya saṃvuto vihareyya, manasā saṃvuto vihareyya, ghāsacchādanaparamatāya santuṭṭho, abhirato paviveke. Taṃ ce te purisā evamāroceyyuṃ – 『yagghe deva jāneyyāsi, yo te so puriso [yo te puriso (sī. ka.)] dāso kammakāro pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī mukhullokako; so, deva, kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajito. So evaṃ pabbajito samāno kāyena saṃvuto viharati, vācāya saṃvuto viharati, manasā saṃvuto viharati, ghāsacchādanaparamatāya santuṭṭho, abhirato paviveke』ti. Api nu tvaṃ evaṃ vadeyyāsi – 『etu me, bho, so puriso, punadeva hotu dāso kammakāro pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī mukhullokako』ti?

  3. 『『No hetaṃ, bhante. Atha kho naṃ mayameva abhivādeyyāmapi , paccuṭṭheyyāmapi, āsanenapi nimanteyyāma, abhinimanteyyāmapi naṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi, dhammikampissa rakkhāvaraṇaguttiṃ saṃvidaheyyāmā』』ti.

"尊者，當我向散若·毗羅梨子詢問現世可見的沙門果報時，他給出了模棱兩可的回答。就像有人被問到芒果卻回答麵包果，或被問到麵包果卻回答芒果一樣；同樣地，尊者，當我向散若·毗羅梨子詢問現世可見的沙門果報時，他給出了模棱兩可的回答。尊者，我當時心想：'這個人在所有沙門婆羅門中是最愚蠢最糊塗的。為什麼被問到現世可見的沙門果報時會給出模棱兩可的回答呢？'尊者，我又想：'像我這樣的人怎麼能認為應該貶低在自己領地內居住的沙門或婆羅門呢？'因此，尊者，我對散若·毗羅梨子所說的話既不贊同也不反對。既不贊同也不反對后，我心裡不高興，但沒有說出不高興的話，只是記住他的話而不否定，然後從座位上起身離開了。 第一種現世可見的沙門果報 "尊者，我現在也要問世尊 - '尊者，就像這些各種技藝，例如：象夫、馬伕、車伕、弓箭手、旗手、軍隊配給員、高級軍官、突擊隊員、大力士勇士、皮甲武士、奴隸之子、廚師、理髮師、浴室服務員、糕點師、花環製作者、漂洗工、織工、籃子製作者、陶工、會計師、印章製作者，以及其他類似的各種技藝。他們在現世就能享受到明顯的技藝成果，靠此維持生計，讓自己快樂滿足，讓父母快樂滿足，讓妻兒快樂滿足，讓朋友同事快樂滿足，他們還能向沙門婆羅門佈施，這種佈施能帶來天界的快樂果報，引導往生天界。尊者，是否也能同樣地向我說明在現世就能看到的沙門果報呢？' "大王，是可以的。那麼大王，我現在要反問你這個問題。你覺得如何就如何回答。大王，你怎麼看？假設你有一個奴隸，是個工人，早起晚睡，聽從指揮，行為討人喜歡，說話令人愉悅，時常仰望你的臉色。他心裡這麼想：'真是奇妙啊，真是不可思議啊，功德的歸宿，功德的果報。這位摩揭陀國阿阇世王韋提希子是個人，我也是個人。這位摩揭陀國阿阇世王韋提希子享受著五種感官欲樂，過著奢華的生活，簡直像天神一樣。而我卻是他的奴隸，是個工人，早起晚睡，聽從指揮，行為討人喜歡，說話令人愉悅，時常仰望他的臉色。我應該積累功德。不如我剃除鬚髮，披上袈裟，從家庭生活出家，過無家的生活。'過了一段時間，他真的剃除鬚髮，披上袈裟，從家庭生活出家，過起了無家的生活。他出家后，約束自己的身體，約束自己的言語，約束自己的思想，滿足於最基本的飲食衣服，樂於獨處。如果有人這樣告訴你：'陛下請知道，您那個奴隸，那個工人，早起晚睡，聽從指揮，行為討人喜歡，說話令人愉悅，時常仰望您臉色的人；陛下，他已經剃除鬚髮，披上袈裟，從家庭生活出家，過起了無家的生活。他出家后，約束自己的身體，約束自己的言語，約束自己的思想，滿足於最基本的飲食衣服，樂於獨處。'你會不會說：'讓那個人回來吧，重新做我的奴隸，做工人，早起晚睡，聽從指揮，行為討人喜歡，說話令人愉悅，時常仰望我的臉色'？" "不會的，尊者。相反，我們會向他致敬，起身迎接他，邀請他就座，我們會供養他袈裟、飲食、臥具、醫藥等必需品，我們還會為他安排如法的保護、防衛和照顧。"

  1. 『『Taṃ kiṃ maññasi, mahārāja, yadi evaṃ sante hoti vā sandiṭṭhikaṃ sāmaññaphalaṃ no vā』』ti? 『『Addhā kho, bhante, evaṃ sante hoti sandiṭṭhikaṃ sāmaññaphala』』nti. 『『Idaṃ kho te, mahārāja, mayā paṭhamaṃ diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññatta』』nti.

Dutiyasandiṭṭhikasāmaññaphalaṃ

  1. 『『Sakkā pana, bhante, aññampi evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetu』』nti? 『『Sakkā, mahārāja. Tena hi, mahārāja, taññevettha paṭipucchissāmi. Yathā te khameyya, tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, mahārāja, idha te assa puriso kassako gahapatiko karakārako rāsivaḍḍhako. Tassa evamassa – 『acchariyaṃ vata bho, abbhutaṃ vata bho, puññānaṃ gati, puññānaṃ vipāko. Ayañhi rājā māgadho ajātasattu vedehiputto manusso, ahampi manusso. Ayañhi rājā māgadho ajātasattu vedehiputto pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti, devo maññe. Ahaṃ panamhissa kassako gahapatiko karakārako rāsivaḍḍhako. So vatassāhaṃ puññāni kareyyaṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya』nti.

『『So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya mahantaṃ vā bhogakkhandhaṃ pahāya, appaṃ vā ñātiparivaṭṭaṃ pahāya mahantaṃ vā ñātiparivaṭṭaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya. So evaṃ pabbajito samāno kāyena saṃvuto vihareyya, vācāya saṃvuto vihareyya, manasā saṃvuto vihareyya, ghāsacchādanaparamatāya santuṭṭho, abhirato paviveke. Taṃ ce te purisā evamāroceyyuṃ – 『yagghe, deva jāneyyāsi, yo te so puriso [yo te puriso (sī.)] kassako gahapatiko karakārako rāsivaḍḍhako; so deva kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajito. So evaṃ pabbajito samāno kāyena saṃvuto viharati, vācāya saṃvuto viharati, manasā saṃvuto viharati, ghāsacchādanaparamatāya santuṭṭho, abhirato paviveke』』ti. Api nu tvaṃ evaṃ vadeyyāsi – 『etu me, bho, so puriso, punadeva hotu kassako gahapatiko karakārako rāsivaḍḍhako』ti?

  1. 『『No hetaṃ, bhante. Atha kho naṃ mayameva abhivādeyyāmapi, paccuṭṭheyyāmapi, āsanenapi nimanteyyāma, abhinimanteyyāmapi naṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi, dhammikampissa rakkhāvaraṇaguttiṃ saṃvidaheyyāmā』』ti.

  2. 『『Taṃ kiṃ maññasi, mahārāja? Yadi evaṃ sante hoti vā sandiṭṭhikaṃ sāmaññaphalaṃ no vā』』ti? 『『Addhā kho, bhante, evaṃ sante hoti sandiṭṭhikaṃ sāmaññaphala』』nti . 『『Idaṃ kho te, mahārāja, mayā dutiyaṃ diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññatta』』nti.

Paṇītatarasāmaññaphalaṃ

  1. 『『Sakkā pana, bhante, aññampi diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetuṃ imehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañcā』』ti? 『『Sakkā, mahārāja. Tena hi, mahārāja, suṇohi, sādhukaṃ manasi karohi, bhāsissāmī』』ti. 『『Evaṃ, bhante』』ti kho rājā māgadho ajātasattu vedehiputto bhagavato paccassosi.

  2. Bhagavā etadavoca – 『『idha, mahārāja, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti.

  3. 『『Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto. So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati – 『sambādho gharāvāso rajopatho, abbhokāso pabbajjā. Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya』nti.

"大王，你怎麼看？如果是這樣的話，是否存在現世可見的沙門果報？" "尊者，如果是這樣的話，確實存在現世可見的沙門果報。" "大王，這就是我向你說明的第一種現世可見的沙門果報。" 第二種現世可見的沙門果報 "尊者，能否再說明另一種同樣在現世可見的沙門果報？" "可以的，大王。那麼大王，我現在要反問你這個問題。你覺得如何就如何回答。大王，你怎麼看？假設你有一個人是農夫，是個家主，納稅人，積累財富的人。他心裡這麼想：'真是奇妙啊，真是不可思議啊，功德的歸宿，功德的果報。這位摩揭陀國阿阇世王韋提希子是個人，我也是個人。這位摩揭陀國阿阇世王韋提希子享受著五種感官欲樂，過著奢華的生活，簡直像天神一樣。而我卻是他的農夫，是個家主，納稅人，積累財富的人。我應該積累功德。不如我剃除鬚髮，披上袈裟，從家庭生活出家，過無家的生活。' "過了一段時間，他放棄了少量或大量的財富，放棄了小範圍或大範圍的親屬圈，剃除鬚髮，披上袈裟，從家庭生活出家，過起了無家的生活。他出家后，約束自己的身體，約束自己的言語，約束自己的思想，滿足於最基本的飲食衣服，樂於獨處。如果有人這樣告訴你：'陛下請知道，您那個農夫，那個家主，納稅人，積累財富的人；陛下，他已經剃除鬚髮，披上袈裟，從家庭生活出家，過起了無家的生活。他出家后，約束自己的身體，約束自己的言語，約束自己的思想，滿足於最基本的飲食衣服，樂於獨處。'你會不會說：'讓那個人回來吧，重新做農夫，做家主，做納稅人，做積累財富的人'？" "不會的，尊者。相反，我們會向他致敬，起身迎接他，邀請他就座，我們會供養他袈裟、飲食、臥具、醫藥等必需品，我們還會為他安排如法的保護、防衛和照顧。" "大王，你怎麼看？如果是這樣的話，是否存在現世可見的沙門果報？" "尊者，如果是這樣的話，確實存在現世可見的沙門果報。" "大王，這就是我向你說明的第二種現世可見的沙門果報。" 更殊勝的沙門果報 "尊者，能否說明另一種現世可見的沙門果報，比這些現世可見的沙門果報更殊勝、更微妙？" "可以的，大王。那麼大王，請聽，好好注意，我要說了。" "是的，尊者。"摩揭陀國阿阇世王韋提希子回答世尊。 世尊說道："大王，如來出現於世間，是阿羅漢、正等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛陀、世尊。他以自己的智慧證悟並宣說這個世界，包括天界、魔界、梵天界，以及沙門婆羅門、天神人類。他宣說的法義，開始善巧，中間善巧，結尾善巧，具足意義，具足文句，宣示完全圓滿清凈的梵行。 "一個居士或居士之子，或者生在其他某個家庭的人，聽聞了這個法。聽聞這個法后，他對如來生起信心。具足這種信心后，他這樣思考：'在家生活是拘束的，是塵垢之道；出家生活是開放的。在家居住很難修習完全圓滿、完全清凈、如貝殼般光潔的梵行。我何不剃除鬚髮，披上袈裟，從家庭生活出家，過無家的生活呢？'

  1. 『『So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya mahantaṃ vā bhogakkhandhaṃ pahāya appaṃ vā ñātiparivaṭṭaṃ pahāya mahantaṃ vā ñātiparivaṭṭaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati.

  2. 『『So evaṃ pabbajito samāno pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu, kāyakammavacīkammena samannāgato kusalena, parisuddhājīvo sīlasampanno, indriyesu guttadvāro [guttadvāro, bhojane mattaññū (ka.)], satisampajaññena samannāgato, santuṭṭho.

Cūḷasīlaṃ

  1. 『『Kathañca, mahārāja, bhikkhu sīlasampanno hoti? Idha, mahārāja, bhikkhu pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti. Nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. Idampissa hoti sīlasmiṃ.

『『Adinnādānaṃ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharati. Idampissa hoti sīlasmiṃ.

『『Abrahmacariyaṃ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā. Idampissa hoti sīlasmiṃ.

『『Musāvādaṃ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṃvādako lokassa. Idampissa hoti sīlasmiṃ.

『『Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti; ito sutvā na amutra akkhātā imesaṃ bhedāya; amutra vā sutvā na imesaṃ akkhātā, amūsaṃ bhedāya. Iti bhinnānaṃ vā sandhātā, sahitānaṃ vā anuppadātā, samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā hoti. Idampissa hoti sīlasmiṃ.

『『Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti; yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā hoti. Idampissa hoti sīlasmiṃ.

『『Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā hoti kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ. Idampissa hoti sīlasmiṃ.

『『Bījagāmabhūtagāmasamārambhā paṭivirato hoti…pe… ekabhattiko hoti rattūparato virato vikālabhojanā. Naccagītavāditavisūkadassanā paṭivirato hoti. Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti. Uccāsayanamahāsayanā paṭivirato hoti. Jātarūparajatapaṭiggahaṇā paṭivirato hoti. Āmakadhaññapaṭiggahaṇā paṭivirato hoti. Āmakamaṃsapaṭiggahaṇā paṭivirato hoti. Itthikumārikapaṭiggahaṇā paṭivirato hoti. Dāsidāsapaṭiggahaṇā paṭivirato hoti. Ajeḷakapaṭiggahaṇā paṭivirato hoti. Kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti. Hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti. Khettavatthupaṭiggahaṇā paṭivirato hoti . Dūteyyapahiṇagamanānuyogā paṭivirato hoti. Kayavikkayā paṭivirato hoti. Tulākūṭakaṃsakūṭamānakūṭā paṭivirato hoti. Ukkoṭanavañcananikatisāciyogā paṭivirato hoti. Chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti. Idampissa hoti sīlasmiṃ.

Cūḷasīlaṃ niṭṭhitaṃ.

Majjhimasīlaṃ

  1. 『『Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ bījagāmabhūtagāmasamārambhaṃ anuyuttā viharanti. Seyyathidaṃ – mūlabījaṃ khandhabījaṃ phaḷubījaṃ aggabījaṃ bījabījameva pañcamaṃ, iti evarūpā bījagāmabhūtagāmasamārambhā paṭivirato hoti. Idampissa hoti sīlasmiṃ.

  2. 『『Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ sannidhikāraparibhogaṃ anuyuttā viharanti. Seyyathidaṃ – annasannidhiṃ pānasannidhiṃ vatthasannidhiṃ yānasannidhiṃ sayanasannidhiṃ gandhasannidhiṃ āmisasannidhiṃ, iti vā iti evarūpā sannidhikāraparibhogā paṭivirato hoti. Idampissa hoti sīlasmiṃ.

"過了一段時間，他放棄了少量或大量的財富，放棄了小範圍或大範圍的親屬圈，剃除鬚髮，披上袈裟，從家庭生活出家，過起了無家的生活。 "他這樣出家后，遵守波羅提木叉戒律而生活，具足良好的行為和正當的生活方式，對微小的過失也心生畏懼，受持學處，身業語業都是善的，生活清凈，具足戒行，守護諸根門，具足正念正知，知足。 小戒 "大王，比丘如何具足戒行呢？在這裡，大王，比丘捨棄殺生，遠離殺生。他放下棍杖，放下刀劍，有慚愧心，具有同情心，為一切眾生的利益和幸福而生活。這是他的戒行之一。 "捨棄不與取，遠離不與取。他只取他人給予的，期待他人給予，以不偷盜、清凈的自我而生活。這也是他的戒行之一。 "捨棄非梵行，成為梵行者，遠離淫慾，遠離村俗之法。這也是他的戒行之一。 "捨棄妄語，遠離妄語。他說實話，誠實可靠，可信賴，不欺騙世人。這也是他的戒行之一。 "捨棄離間語，遠離離間語。他不會把這裡聽到的傳到那裡去離間這些人，也不會把那裡聽到的傳到這裡來離間那些人。他調解分裂的人，鼓勵團結的人，喜愛和合，樂於和合，歡喜和合，說能促進和合的話。這也是他的戒行之一。 "捨棄粗惡語，遠離粗惡語。他說的話柔和悅耳，令人喜愛，動人心絃，文雅，令眾人喜歡，令眾人愉悅。這也是他的戒行之一。 "捨棄綺語，遠離綺語。他說話應時，說真實語，說有意義的話，說法語，說律語，說值得珍藏的話，適時而言，有理有據，適可而止，對人有益。這也是他的戒行之一。 "他遠離損害種子和植物...他一日一食，過午不食，遠離非時食。他遠離觀看歌舞、音樂、表演等娛樂。他遠離使用花環、香水、化妝品、裝飾品和裝飾物。他遠離使用高大的床和豪華的床。他遠離接受金銀。他遠離接受生谷。他遠離接受生肉。他遠離接受婦女和少女。他遠離接受奴僕。他遠離接受山羊和綿羊。他遠離接受雞和豬。他遠離接受象、牛、馬、騾。他遠離接受田地和房產。他遠離從事信使工作。他遠離買賣。他遠離欺騙性的稱量、使用假錢和不正當的計量。他遠離賄賂、欺詐、欺騙和不誠實的行為。他遠離傷害、殺戮、囚禁、搶劫、掠奪和暴力行為。這也是他的戒行之一。 小戒完 中戒 "正如某些沙門婆羅門食用信眾供養的食物，卻從事破壞種子和植物的活動。例如：根種、莖種、節種、芽種，以及第五種子種，他遠離這樣破壞種子和植物的活動。這也是他的戒行之一。 "正如某些沙門婆羅門食用信眾供養的食物，卻從事儲存和享用的活動。例如：儲存食物、飲料、衣服、車乘、床具、香料、肉類等，他遠離這樣儲存和享用的活動。這也是他的戒行之一。

  1. 『『Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ visūkadassanaṃ anuyuttā viharanti. Seyyathidaṃ – naccaṃ gītaṃ vāditaṃ pekkhaṃ akkhānaṃ pāṇissaraṃ vetāḷaṃ kumbhathūṇaṃ sobhanakaṃ caṇḍālaṃ vaṃsaṃ dhovanaṃ hatthiyuddhaṃ assayuddhaṃ mahiṃsayuddhaṃ usabhayuddhaṃ ajayuddhaṃ meṇḍayuddhaṃ kukkuṭayuddhaṃ vaṭṭakayuddhaṃ daṇḍayuddhaṃ muṭṭhiyuddhaṃ nibbuddhaṃ uyyodhikaṃ balaggaṃ senābyūhaṃ anīkadassanaṃ iti vā iti evarūpā visūkadassanā paṭivirato hoti. Idampissa hoti sīlasmiṃ.

  2. 『『Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ jūtappamādaṭṭhānānuyogaṃ anuyuttā viharanti. Seyyathidaṃ – aṭṭhapadaṃ dasapadaṃ ākāsaṃ parihārapathaṃ santikaṃ khalikaṃ ghaṭikaṃ salākahatthaṃ akkhaṃ paṅgacīraṃ vaṅkakaṃ mokkhacikaṃ ciṅgulikaṃ pattāḷhakaṃ rathakaṃ dhanukaṃ akkharikaṃ manesikaṃ yathāvajjaṃ iti vā iti evarūpā jūtappamādaṭṭhānānuyogā paṭivirato hoti. Idampissa hoti sīlasmiṃ.

  3. 『『Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ uccāsayanamahāsayanaṃ anuyuttā viharanti. Seyyathidaṃ – āsandiṃ pallaṅkaṃ gonakaṃ cittakaṃ paṭikaṃ paṭalikaṃ tūlikaṃ vikatikaṃ uddalomiṃ ekantalomiṃ kaṭṭissaṃ koseyyaṃ kuttakaṃ hatthattharaṃ assattharaṃ rathattharaṃ ajinappaveṇiṃ kadalimigapavarapaccattharaṇaṃ sauttaracchadaṃ ubhatolohitakūpadhānaṃ iti vā iti evarūpā uccāsayanamahāsayanā paṭivirato hoti. Idampissa hoti sīlasmiṃ.

  4. 『『Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ maṇḍanavibhūsanaṭṭhānānuyogaṃ anuyuttā viharanti. Seyyathidaṃ – ucchādanaṃ parimaddanaṃ nhāpanaṃ sambāhanaṃ ādāsaṃ añjanaṃ mālāgandhavilepanaṃ mukhacuṇṇaṃ mukhalepanaṃ hatthabandhaṃ sikhābandhaṃ daṇḍaṃ nāḷikaṃ asiṃ [khaggaṃ (sī. pī.), asiṃ khaggaṃ (syā. kaṃ.), khaggaṃ asiṃ (ka.)] chattaṃ citrupāhanaṃ uṇhīsaṃ maṇiṃ vālabījaniṃ odātāni vatthāni dīghadasāni iti vā iti evarūpā maṇḍanavibhūsanaṭṭhānānuyogā paṭivirato hoti. Idampissa hoti sīlasmiṃ.

  5. 『『Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ tiracchānakathaṃ anuyuttā viharanti. Seyyathidaṃ – rājakathaṃ corakathaṃ mahāmattakathaṃ senākathaṃ bhayakathaṃ yuddhakathaṃ annakathaṃ pānakathaṃ vatthakathaṃ sayanakathaṃ mālākathaṃ gandhakathaṃ ñātikathaṃ yānakathaṃ gāmakathaṃ nigamakathaṃ nagarakathaṃ janapadakathaṃ itthikathaṃ [itthikathaṃ purisakathaṃ kumārakathaṃ kumārikathaṃ (ka.)] sūrakathaṃ visikhākathaṃ kumbhaṭṭhānakathaṃ pubbapetakathaṃ nānattakathaṃ lokakkhāyikaṃ samuddakkhāyikaṃ itibhavābhavakathaṃ iti vā iti evarūpāya tiracchānakathāya paṭivirato hoti. Idampissa hoti sīlasmiṃ.

  6. 『『Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ viggāhikakathaṃ anuyuttā viharanti. Seyyathidaṃ – na tvaṃ imaṃ dhammavinayaṃ ājānāsi, ahaṃ imaṃ dhammavinayaṃ ājānāmi, kiṃ tvaṃ imaṃ dhammavinayaṃ ājānissasi, micchā paṭipanno tvamasi, ahamasmi sammā paṭipanno, sahitaṃ me, asahitaṃ te, pure vacanīyaṃ pacchā avaca, pacchā vacanīyaṃ pure avaca, adhiciṇṇaṃ te viparāvattaṃ, āropito te vādo, niggahito tvamasi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosīti iti vā iti evarūpāya viggāhikakathāya paṭivirato hoti. Idampissa hoti sīlasmiṃ.

  7. 『『Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ dūteyyapahiṇagamanānuyogaṃ anuyuttā viharanti. Seyyathidaṃ – raññaṃ, rājamahāmattānaṃ, khattiyānaṃ, brāhmaṇānaṃ, gahapatikānaṃ, kumārānaṃ – 『idha gaccha, amutrāgaccha, idaṃ hara, amutra idaṃ āharā』ti iti vā iti evarūpā dūteyyapahiṇagamanānuyogā paṭivirato hoti. Idampissa hoti sīlasmiṃ.

"正如某些沙門婆羅門食用信眾供養的食物，卻從事觀看這樣的表演活動。例如：舞蹈、歌唱、音樂、戲劇、說書、手鼓音樂、缽盂音樂、木鼓、魔術表演、雜技、竹竿表演、洗骨儀式、象斗、馬斗、水牛斗、公牛斗、山羊斗、公羊斗、雞斗、鵪鶉斗、棍斗、拳擊、摔跤、軍事演習、軍佇列陣、閱兵等，他遠離觀看這樣的表演活動。這也是他的戒行之一。 "正如某些沙門婆羅門食用信眾供養的食物，卻從事這樣的賭博放逸活動。例如：八格棋、十格棋、虛空棋、跳棋、骰子、棍棒遊戲、手指遊戲、骰子游戲、笛子游戲、犁遊戲、翻筋斗、風車遊戲、量米遊戲、車遊戲、弓遊戲、猜字遊戲、猜意遊戲、模仿殘疾人等，他遠離這樣的賭博放逸活動。這也是他的戒行之一。 "正如某些沙門婆羅門食用信眾供養的食物，卻使用這樣的高大床和豪華床。例如：高腳床、獸腳床、長毛毯、彩色毯、白毛毯、花毯、棉被、繡花毯、兩面毛毯、單面毛毯、寶石鑲嵌毯、絲毯、大毯、象毯、馬毯、車毯、羚羊皮毯、鹿皮精緻毯、有頂蓋的床、兩端有紅色枕頭的床等，他遠離使用這樣的高大床和豪華床。這也是他的戒行之一。 "正如某些沙門婆羅門食用信眾供養的食物，卻從事這樣的裝飾和美化活動。例如：塗油、按摩、沐浴、搓背、照鏡子、涂眼影、戴花環、涂香、搽粉、涂臉、戴手鐲、梳髮髻、拄枴杖、拿藥筒、佩劍、撐傘、穿彩鞋、戴頭巾、佩寶石、用拂塵、穿白衣、穿長衣等，他遠離這樣的裝飾和美化活動。這也是他的戒行之一。 "正如某些沙門婆羅門食用信眾供養的食物，卻從事這樣的閑談。例如：談論國王、盜賊、大臣、軍隊、恐懼、戰爭、食物、飲料、衣服、臥具、花環、香料、親戚、車乘、村莊、市鎮、城市、國家、婦女、英雄、街道、井邊、祖先、瑣事、世界起源、海洋起源、有無等，他遠離這樣的閑談。這也是他的戒行之一。 "正如某些沙門婆羅門食用信眾供養的食物，卻從事這樣的爭論。例如：'你不懂這個法和律，我懂這個法和律。你怎麼會懂這個法和律呢？你的修行是錯誤的，我的修行是正確的。我的話前後一致，你的話前後矛盾。你應該先說的反而後說，應該后說的反而先說。你的論點已經被駁倒了。你的觀點已經被否定了。去努力解釋你的觀點吧。如果可以的話，就來反駁我吧。'他遠離這樣的爭論。這也是他的戒行之一。 "正如某些沙門婆羅門食用信眾供養的食物，卻從事這樣的信使工作。例如：為國王、大臣、剎帝利、婆羅門、居士、王子傳遞資訊，'去這裡'，'去那裡'，'帶這個去'，'把那個帶來'等，他遠離這樣的信使工作。這也是他的戒行之一。

  1. 『『Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te kuhakā ca honti lapakā ca nemittikā ca nippesikā ca lābhena lābhaṃ nijigīṃsitāro ca. Iti evarūpā kuhanalapanā paṭivirato hoti. Idampissa hoti sīlasmiṃ』』.

Majjhimasīlaṃ niṭṭhitaṃ.

Mahāsīlaṃ

  1. 『『Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti. Seyyathidaṃ – aṅgaṃ nimittaṃ uppātaṃ supinaṃ lakkhaṇaṃ mūsikacchinnaṃ aggihomaṃ dabbihomaṃ thusahomaṃ kaṇahomaṃ taṇḍulahomaṃ sappihomaṃ telahomaṃ mukhahomaṃ lohitahomaṃ aṅgavijjā vatthuvijjā khattavijjā sivavijjā bhūtavijjā bhūrivijjā ahivijjā visavijjā vicchikavijjā mūsikavijjā sakuṇavijjā vāyasavijjā pakkajjhānaṃ saraparittāṇaṃ migacakkaṃ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Idampissa hoti sīlasmiṃ.

  2. 『『Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti. Seyyathidaṃ – maṇilakkhaṇaṃ vatthalakkhaṇaṃ daṇḍalakkhaṇaṃ satthalakkhaṇaṃ asilakkhaṇaṃ usulakkhaṇaṃ dhanulakkhaṇaṃ āvudhalakkhaṇaṃ itthilakkhaṇaṃ purisalakkhaṇaṃ kumāralakkhaṇaṃ kumārilakkhaṇaṃ dāsalakkhaṇaṃ dāsilakkhaṇaṃ hatthilakkhaṇaṃ assalakkhaṇaṃ mahiṃsalakkhaṇaṃ usabhalakkhaṇaṃ golakkhaṇaṃ ajalakkhaṇaṃ meṇḍalakkhaṇaṃ kukkuṭalakkhaṇaṃ vaṭṭakalakkhaṇaṃ godhālakkhaṇaṃ kaṇṇikalakkhaṇaṃ kacchapalakkhaṇaṃ migalakkhaṇaṃ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Idampissa hoti sīlasmiṃ.

  3. 『『Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti. Seyyathidaṃ – raññaṃ niyyānaṃ bhavissati, raññaṃ aniyyānaṃ bhavissati, abbhantarānaṃ raññaṃ upayānaṃ bhavissati, bāhirānaṃ raññaṃ apayānaṃ bhavissati, bāhirānaṃ raññaṃ upayānaṃ bhavissati, abbhantarānaṃ raññaṃ apayānaṃ bhavissati, abbhantarānaṃ raññaṃ jayo bhavissati, bāhirānaṃ raññaṃ parājayo bhavissati, bāhirānaṃ raññaṃ jayo bhavissati, abbhantarānaṃ raññaṃ parājayo bhavissati, iti imassa jayo bhavissati, imassa parājayo bhavissati iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Idampissa hoti sīlasmiṃ.

  4. 『『Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti. Seyyathidaṃ – candaggāho bhavissati, sūriyaggāho bhavissati, nakkhattaggāho bhavissati, candimasūriyānaṃ pathagamanaṃ bhavissati, candimasūriyānaṃ uppathagamanaṃ bhavissati, nakkhattānaṃ pathagamanaṃ bhavissati, nakkhattānaṃ uppathagamanaṃ bhavissati , ukkāpāto bhavissati, disāḍāho bhavissati, bhūmicālo bhavissati, devadudrabhi bhavissati, candimasūriyanakkhattānaṃ uggamanaṃ ogamanaṃ saṃkilesaṃ vodānaṃ bhavissati, evaṃvipāko candaggāho bhavissati, evaṃvipāko sūriyaggāho bhavissati, evaṃvipāko nakkhattaggāho bhavissati, evaṃvipākaṃ candimasūriyānaṃ pathagamanaṃ bhavissati, evaṃvipākaṃ candimasūriyānaṃ uppathagamanaṃ bhavissati, evaṃvipākaṃ nakkhattānaṃ pathagamanaṃ bhavissati, evaṃvipākaṃ nakkhattānaṃ uppathagamanaṃ bhavissati, evaṃvipāko ukkāpāto bhavissati, evaṃvipāko disāḍāho bhavissati, evaṃvipāko bhūmicālo bhavissati, evaṃvipāko devadudrabhi bhavissati, evaṃvipākaṃ candimasūriyanakkhattānaṃ uggamanaṃ ogamanaṃ saṃkilesaṃ vodānaṃ bhavissati iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Idampissa hoti sīlasmiṃ.

"正如某些沙門婆羅門食用信眾供養的食物，卻成為騙子、花言巧語者、占卜者、欺詐者，以利養求利養。他遠離這樣的欺騙和花言巧語。這也是他的戒行之一。" 中戒完 大戒 "正如某些沙門婆羅門食用信眾供養的食物，卻以這樣的低階知識和邪命謀生。例如：解讀身體特徵、解讀徵兆、解讀天象、解夢、相面、老鼠咬痕占卜、火祭、勺祭、穀殼祭、米糠祭、米粒祭、酥油祭、油祭、口祭、血祭、肢體占卜、房屋占卜、政治占卜、墓地佔卜、鬼神占卜、土地佔卜、蛇占卜、毒藥占卜、蝎子占卜、老鼠占卜、鳥占卜、烏鴉占卜、預測壽命、箭傷治療咒語、動物語言等，他遠離這樣的低階知識和邪命。這也是他的戒行之一。 "正如某些沙門婆羅門食用信眾供養的食物，卻以這樣的低階知識和邪命謀生。例如：解讀寶石、衣服、手杖、刀劍、箭、弓、武器的特徵，解讀婦女、男人、男孩、女孩、男僕、女僕的特徵，解讀象、馬、水牛、公牛、牛、山羊、公羊、雞、鵪鶉、蜥蜴、耳環、烏龜、鹿的特徵等，他遠離這樣的低階知識和邪命。這也是他的戒行之一。 "正如某些沙門婆羅門食用信眾供養的食物，卻以這樣的低階知識和邪命謀生。例如：預言國王將出征，國王將不出征，國內的國王將進攻，國外的國王將撤退，國外的國王將進攻，國內的國王將撤退，國內的國王將勝利，國外的國王將失敗，國外的國王將勝利，國內的國王將失敗，這個將勝利，那個將失敗等，他遠離這樣的低階知識和邪命。這也是他的戒行之一。 "正如某些沙門婆羅門食用信眾供養的食物，卻以這樣的低階知識和邪命謀生。例如：預言將發生月食、日食、星食，月亮和太陽將按正常軌道執行，月亮和太陽將偏離正常軌道，星辰將按正常軌道執行，星辰將偏離正常軌道，將有流星墜落，將有天火，將發生地震，將有天雷，月亮、太陽、星辰將升起、落下、變暗、變亮，月食將有這樣的結果，日食將有這樣的結果，星食將有這樣的結果，月亮和太陽按正常軌道執行將有這樣的結果，月亮和太陽偏離正常軌道將有這樣的結果，星辰按正常軌道執行將有這樣的結果，星辰偏離正常軌道將有這樣的結果，流星墜落將有這樣的結果，天火將有這樣的結果，地震將有這樣的結果，天雷將有這樣的結果，月亮、太陽、星辰的升起、落下、變暗、變亮將有這樣的結果等，他遠離這樣的低階知識和邪命。這也是他的戒行之一。

  1. 『『Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti. Seyyathidaṃ – suvuṭṭhikā bhavissati, dubbuṭṭhikā bhavissati, subhikkhaṃ bhavissati, dubbhikkhaṃ bhavissati, khemaṃ bhavissati, bhayaṃ bhavissati, rogo bhavissati, ārogyaṃ bhavissati, muddā, gaṇanā, saṅkhānaṃ, kāveyyaṃ, lokāyataṃ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Idampissa hoti sīlasmiṃ.

  2. 『『Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti. Seyyathidaṃ – āvāhanaṃ vivāhanaṃ saṃvaraṇaṃ vivaraṇaṃ saṅkiraṇaṃ vikiraṇaṃ subhagakaraṇaṃ dubbhagakaraṇaṃ viruddhagabbhakaraṇaṃ jivhānibandhanaṃ hanusaṃhananaṃ hatthābhijappanaṃ hanujappanaṃ kaṇṇajappanaṃ ādāsapañhaṃ kumārikapañhaṃ devapañhaṃ ādiccupaṭṭhānaṃ mahatupaṭṭhānaṃ abbhujjalanaṃ sirivhāyanaṃ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Idampissa hoti sīlasmiṃ.

  3. 『『Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti . Seyyathidaṃ – santikammaṃ paṇidhikammaṃ bhūtakammaṃ bhūrikammaṃ vassakammaṃ vossakammaṃ vatthukammaṃ vatthuparikammaṃ ācamanaṃ nhāpanaṃ juhanaṃ vamanaṃ virecanaṃ uddhaṃvirecanaṃ adhovirecanaṃ sīsavirecanaṃ kaṇṇatelaṃ nettatappanaṃ natthukammaṃ añjanaṃ paccañjanaṃ sālākiyaṃ sallakattiyaṃ dārakatikicchā, mūlabhesajjānaṃ anuppadānaṃ, osadhīnaṃ paṭimokkho iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Idampissa hoti sīlasmiṃ.

  4. 『『Sa kho so, mahārāja, bhikkhu evaṃ sīlasampanno na kutoci bhayaṃ samanupassati, yadidaṃ sīlasaṃvarato. Seyyathāpi – mahārāja, rājā khattiyo muddhābhisitto nihatapaccāmitto na kutoci bhayaṃ samanupassati, yadidaṃ paccatthikato; evameva kho, mahārāja, bhikkhu evaṃ sīlasampanno na kutoci bhayaṃ samanupassati, yadidaṃ sīlasaṃvarato. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti. Evaṃ kho, mahārāja, bhikkhu sīlasampanno hoti.

Mahāsīlaṃ niṭṭhitaṃ.

Indriyasaṃvaro

  1. 『『Kathañca, mahārāja, bhikkhu indriyesu guttadvāro hoti? Idha, mahārāja, bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhā domanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…pe… jivhāya rasaṃ sāyitvā…pe… kāyena phoṭṭhabbaṃ phusitvā…pe… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhā domanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati. So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedeti. Evaṃ kho, mahārāja, bhikkhu indriyesu guttadvāro hoti.

Satisampajaññaṃ

  1. 『『Kathañca , mahārāja, bhikkhu satisampajaññena samannāgato hoti? Idha, mahārāja, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti. Evaṃ kho, mahārāja , bhikkhu satisampajaññena samannāgato hoti.

Santoso

"正如某些沙門婆羅門食用信眾供養的食物，卻以這樣的低階知識和邪命謀生。例如：預言將有好雨，將有旱災，將豐收，將歉收，將太平，將有危險，將有疾病，將健康，還有手勢語言、計算、會計、詩歌創作、世俗哲學等，他遠離這樣的低階知識和邪命。這也是他的戒行之一。 "正如某些沙門婆羅門食用信眾供養的食物，卻以這樣的低階知識和邪命謀生。例如：安排婚禮、主持婚禮、調解、製造分裂、求財、散財、求好運、降厄運、墮胎、使舌頭僵硬、使下巴僵硬、念手咒、念下巴咒、念耳咒、問鏡子、問少女、問神、祭拜太陽、祭拜大自在天、噴火、召喚吉祥女神等，他遠離這樣的低階知識和邪命。這也是他的戒行之一。 "正如某些沙門婆羅門食用信眾供養的食物，卻以這樣的低階知識和邪命謀生。例如：祈福儀式、許願儀式、鬼神儀式、地神儀式、男性生育儀式、女性生育儀式、建房儀式、房屋奉獻儀式、漱口儀式、沐浴儀式、獻祭儀式、催吐、瀉藥、上吐下瀉藥、頭部瀉藥、耳油、眼藥、鼻藥、眼膏、藥膏、外科手術、兒科治療、施用草藥、解除藥物等，他遠離這樣的低階知識和邪命。這也是他的戒行之一。 "大王，這樣具足戒行的比丘不會因為守護戒律而從任何方面看到恐懼。大王，就像一位已受灌頂的剎帝利國王，已經擊敗了所有敵人，不會因為敵對勢力而從任何方面看到恐懼；同樣地，大王，這樣具足戒行的比丘不會因為守護戒律而從任何方面看到恐懼。他具足這種聖潔的戒蘊，內心體驗無過失的快樂。大王，這就是比丘如何具足戒行。" 大戒完 守護諸根 "大王，比丘如何守護諸根門呢？在這裡，大王，比丘看見色法時不執取相，不執取細相。因為如果他住于不防護眼根，貪慾、憂惱等惡不善法就會流入，所以他實行防護，守護眼根，成就眼根的防護。聽到聲音時...聞到氣味時...嚐到味道時...觸到觸覺時...了知法塵時，不執取相，不執取細相。因為如果他住于不防護意根，貪慾、憂惱等惡不善法就會流入，所以他實行防護，守護意根，成就意根的防護。他具足這種聖潔的根防護，內心體驗無染污的快樂。大王，這就是比丘如何守護諸根門。 正念正知 "大王，比丘如何具足正念正知呢？在這裡，大王，比丘在前進、後退時保持正知，在前視、后視時保持正知，在屈伸肢體時保持正知，在穿袈裟、持缽、著衣時保持正知，在吃、喝、咀嚼、品嚐時保持正知，在大小便時保持正知，在行、住、坐、臥、醒、語、默時保持正知。大王，這就是比丘如何具足正念正知。 知足

  1. 『『Kathañca, mahārāja, bhikkhu santuṭṭho hoti? Idha, mahārāja, bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena . So yena yeneva pakkamati, samādāyeva pakkamati. Seyyathāpi, mahārāja, pakkhī sakuṇo yena yeneva ḍeti, sapattabhārova ḍeti. Evameva kho, mahārāja, bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati. Evaṃ kho, mahārāja, bhikkhu santuṭṭho hoti.

Nīvaraṇappahānaṃ

  1. 『『So iminā ca ariyena sīlakkhandhena samannāgato, iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. So pacchābhattaṃ piṇḍapātappaṭikkanto nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.

  2. 『『So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti. Byāpādapadosaṃ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodheti. Thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī, sato sampajāno, thinamiddhā cittaṃ parisodheti. Uddhaccakukkuccaṃ pahāya anuddhato viharati, ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti. Vicikicchaṃ pahāya tiṇṇavicikiccho viharati, akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.

  3. 『『Seyyathāpi , mahārāja, puriso iṇaṃ ādāya kammante payojeyya. Tassa te kammantā samijjheyyuṃ. So yāni ca porāṇāni iṇamūlāni, tāni ca byantiṃ kareyya [byantīkareyya (sī. syā. kaṃ.)], siyā cassa uttariṃ avasiṭṭhaṃ dārabharaṇāya. Tassa evamassa – 『ahaṃ kho pubbe iṇaṃ ādāya kammante payojesiṃ. Tassa me te kammantā samijjhiṃsu. Sohaṃ yāni ca porāṇāni iṇamūlāni, tāni ca byantiṃ akāsiṃ, atthi ca me uttariṃ avasiṭṭhaṃ dārabharaṇāyā』ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.

  4. 『『Seyyathāpi, mahārāja, puriso ābādhiko assa dukkhito bāḷhagilāno; bhattañcassa nacchādeyya, na cassa kāye balamattā. So aparena samayena tamhā ābādhā mucceyya; bhattaṃ cassa chādeyya, siyā cassa kāye balamattā. Tassa evamassa – 『ahaṃ kho pubbe ābādhiko ahosiṃ dukkhito bāḷhagilāno; bhattañca me nacchādesi, na ca me āsi [na cassa me (ka.)] kāye balamattā. Somhi etarahi tamhā ābādhā mutto; bhattañca me chādeti, atthi ca me kāye balamattā』ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.

  5. 『『Seyyathāpi, mahārāja, puriso bandhanāgāre baddho assa. So aparena samayena tamhā bandhanāgārā mucceyya sotthinā abbhayena [ubbayena (sī. ka.)], na cassa kiñci bhogānaṃ vayo. Tassa evamassa – 『ahaṃ kho pubbe bandhanāgāre baddho ahosiṃ, somhi etarahi tamhā bandhanāgārā mutto sotthinā abbhayena. Natthi ca me kiñci bhogānaṃ vayo』ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.

  6. 『『Seyyathāpi, mahārāja, puriso dāso assa anattādhīno parādhīno na yenakāmaṃgamo. So aparena samayena tamhā dāsabyā mucceyya attādhīno aparādhīno bhujisso yenakāmaṃgamo. Tassa evamassa – 『ahaṃ kho pubbe dāso ahosiṃ anattādhīno parādhīno na yenakāmaṃgamo. Somhi etarahi tamhā dāsabyā mutto attādhīno aparādhīno bhujisso yenakāmaṃgamo』ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.

  7. 『『Seyyathāpi, mahārāja, puriso sadhano sabhogo kantāraddhānamaggaṃ paṭipajjeyya dubbhikkhaṃ sappaṭibhayaṃ. So aparena samayena taṃ kantāraṃ nitthareyya sotthinā, gāmantaṃ anupāpuṇeyya khemaṃ appaṭibhayaṃ. Tassa evamassa – 『ahaṃ kho pubbe sadhano sabhogo kantāraddhānamaggaṃ paṭipajjiṃ dubbhikkhaṃ sappaṭibhayaṃ. Somhi etarahi taṃ kantāraṃ nitthiṇṇo sotthinā, gāmantaṃ anuppatto khemaṃ appaṭibhaya』nti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.

"大王，比丘如何知足呢？在這裡，大王，比丘對保護身體的衣服感到滿足，對填飽肚子的食物感到滿足。他無論去哪裡，都只帶著這些必需品。大王，就像有翼的鳥兒飛到哪裡，都只帶著翅膀；同樣地，大王，比丘對保護身體的衣服感到滿足，對填飽肚子的食物感到滿足。他無論去哪裡，都只帶著這些必需品。大王，這就是比丘如何知足。 斷除五蓋 "他具足這種聖潔的戒蘊，具足這種聖潔的根防護，具足這種聖潔的正念正知，具足這種聖潔的知足，他選擇寂靜的住處 - 森林、樹下、山巖、山洞、墳場、叢林、露地、草堆。他在用過午餐、從乞食回來后，結跏趺坐，保持身體正直，在面前建立正念。 "他捨棄對世間的貪慾，以無貪的心安住，凈化心中的貪慾。捨棄嗔恚，以無嗔的心安住，對一切眾生懷有慈悲，凈化心中的嗔恚。捨棄昏沉睡眠，遠離昏沉睡眠而安住，保持光明想，正念正知，凈化心中的昏沉睡眠。捨棄掉舉惡作，不掉舉而安住，內心平靜，凈化心中的掉舉惡作。捨棄疑惑，超越疑惑而安住，對善法不再猶豫，凈化心中的疑惑。 "大王，就像一個人借債經商，他的生意成功了。他還清了舊債，還有剩餘可以養家。他會這樣想：'我以前借債經商，現在我的生意成功了。我已經還清了舊債，還有剩餘可以養家。'他因此而感到歡喜，獲得快樂。 "大王，就像一個人生病了，痛苦、重病，沒有胃口，身體沒有力氣。後來他從病中康復了，恢復了胃口，身體也有了力氣。他會這樣想：'我以前生病了，痛苦、重病，沒有胃口，身體沒有力氣。現在我已經康復了，恢復了胃口，身體也有了力氣。'他因此而感到歡喜，獲得快樂。 "大王，就像一個人被關在監獄裡。後來他安全地從監獄裡釋放出來，沒有任何財產損失。他會這樣想：'我以前被關在監獄裡，現在我已經安全地從監獄裡釋放出來，沒有任何財產損失。'他因此而感到歡喜，獲得快樂。 "大王，就像一個人是奴隸，不能自主，受制於他人，不能隨心所欲地去任何地方。後來他從奴隸身份中解放出來，能夠自主，不受制於他人，獲得自由，可以隨心所欲地去任何地方。他會這樣想：'我以前是奴隸，不能自主，受制於他人，不能隨心所欲地去任何地方。現在我已經從奴隸身份中解放出來，能夠自主，不受制於他人，獲得自由，可以隨心所欲地去任何地方。'他因此而感到歡喜，獲得快樂。 "大王，就像一個有錢有財的人踏上一段危險的沙漠旅程，缺乏食物，充滿危險。後來他安全地穿越了沙漠，到達了安全無虞的村莊邊緣。他會這樣想：'我以前有錢有財，踏上了一段危險的沙漠旅程，缺乏食物，充滿危險。現在我已經安全地穿越了沙漠，到達了安全無虞的村莊邊緣。'他因此而感到歡喜，獲得快樂。

  1. 『『Evameva kho, mahārāja, bhikkhu yathā iṇaṃ yathā rogaṃ yathā bandhanāgāraṃ yathā dāsabyaṃ yathā kantāraddhānamaggaṃ, evaṃ ime pañca nīvaraṇe appahīne attani samanupassati.

  2. 『『Seyyathāpi, mahārāja, yathā āṇaṇyaṃ yathā ārogyaṃ yathā bandhanāmokkhaṃ yathā bhujissaṃ yathā khemantabhūmiṃ; evameva kho, mahārāja, bhikkhu ime pañca nīvaraṇe pahīne attani samanupassati.

  3. 『『Tassime pañca nīvaraṇe pahīne attani samanupassato pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati.

Paṭhamajjhānaṃ

  1. 『『So vivicceva kāmehi, vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti.

  2. 『『Seyyathāpi , mahārāja, dakkho nhāpako vā nhāpakantevāsī vā kaṃsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṃ paripphosakaṃ sanneyya, sāyaṃ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā phuṭā snehena, na ca paggharaṇī; evameva kho, mahārāja, bhikkhu imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti. Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

Dutiyajjhānaṃ

  1. 『『Puna caparaṃ, mahārāja, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti.

  2. 『『Seyyathāpi, mahārāja, udakarahado gambhīro ubbhidodako [ubbhitodako (syā. kaṃ. ka.)] tassa nevassa puratthimāya disāya udakassa āyamukhaṃ, na dakkhiṇāya disāya udakassa āyamukhaṃ, na pacchimāya disāya udakassa āyamukhaṃ, na uttarāya disāya udakassa āyamukhaṃ, devo ca na kālenakālaṃ sammādhāraṃ anuppaveccheyya. Atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṃ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya, nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṃ assa. Evameva kho, mahārāja, bhikkhu imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti. Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

Tatiyajjhānaṃ

  1. 『『Puna caparaṃ, mahārāja, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti – 『upekkhako satimā sukhavihārī』ti, tatiyaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti.

  2. 『『Seyyathāpi, mahārāja, uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni antonimuggaposīni, tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni [abhisandāni parisandāni (ka.)] paripūrāni paripphuṭāni [paripphuṭṭhāni (pī.)], nāssa kiñci sabbāvataṃ uppalānaṃ vā padumānaṃ vā puṇḍarīkānaṃ vā sītena vārinā apphuṭaṃ assa; evameva kho, mahārāja, bhikkhu imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti. Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

Catutthajjhānaṃ

"大王，正是如此，比丘視這五蓋未斷除于自身，如同負債、生病、被囚禁、為奴、穿越危險的沙漠。 "大王，正如無債、健康、從監獄釋放、獲得自由、到達安全之地；同樣地，大王，比丘視這五蓋已斷除于自身。 "當他看到自己已斷除這五蓋時，歡喜生起；歡喜者，喜悅生起；心中喜悅者，身體輕安；身體輕安者，感受快樂；快樂者，心得定。 初禪 "他遠離欲樂，遠離不善法，具有尋、伺，由遠離而生喜、樂，進入並安住于初禪。他以由遠離而生的喜、樂浸潤、遍滿、充滿、遍佈這個身體，他的整個身體沒有任何部分不被由遠離而生的喜、樂所遍滿。 "大王，就像熟練的澡堂師或澡堂師的學徒在銅盆裡撒上沐浴粉，然後慢慢地灑水揉搓，使沐浴球浸透水分，內外都被水分滲透，但不會滴水。同樣地，大王，比丘以由遠離而生的喜、樂浸潤、遍滿、充滿、遍佈這個身體，他的整個身體沒有任何部分不被由遠離而生的喜、樂所遍滿。大王，這也是現世可見的沙門果報，比之前的現世可見的沙門果報更殊勝、更微妙。 第二禪 "再者，大王，比丘平息了尋、伺，內心寧靜，心一境性，無尋、無伺，具有由定而生的喜、樂，進入並安住于第二禪。他以由定而生的喜、樂浸潤、遍滿、充滿、遍佈這個身體，他的整個身體沒有任何部分不被由定而生的喜、樂所遍滿。 "大王，就像一個深潭，水從泉源涌出，既沒有從東方流入的水道，也沒有從南方、西方、北方流入的水道，天也不時降下大雨。但是從那個深潭中涌出的涼水流會浸潤、遍滿、充滿、遍佈整個深潭，整個深潭沒有任何部分不被涼水所遍滿。同樣地，大王，比丘以由定而生的喜、樂浸潤、遍滿、充滿、遍佈這個身體，他的整個身體沒有任何部分不被由定而生的喜、樂所遍滿。大王，這也是現世可見的沙門果報，比之前的現世可見的沙門果報更殊勝、更微妙。 第三禪 "再者，大王，比丘離喜，住于舍，具念正知，以身感受樂，正如聖者們所說的'舍念樂住'，進入並安住于第三禪。他以離喜之樂浸潤、遍滿、充滿、遍佈這個身體，他的整個身體沒有任何部分不被離喜之樂所遍滿。 "大王，就像在青蓮池、紅蓮池或白蓮池中，有些青蓮、紅蓮或白蓮生於水中、長於水中、不出水面、沉在水下，從頂端到根部都被涼水浸透、遍滿、充滿、遍佈，這些蓮花沒有任何部分不被涼水所遍滿。同樣地，大王，比丘以離喜之樂浸潤、遍滿、充滿、遍佈這個身體，他的整個身體沒有任何部分不被離喜之樂所遍滿。大王，這也是現世可見的沙門果報，比之前的現世可見的沙門果報更殊勝、更微妙。 第四禪

  1. 『『Puna caparaṃ, mahārāja, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati, so imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti.

  2. 『『Seyyathāpi , mahārāja, puriso odātena vatthena sasīsaṃ pārupitvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṃ assa; evameva kho, mahārāja, bhikkhu imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti. Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

Vipassanāñāṇaṃ

  1. 『『So [puna caparaṃ mahārāja bhikkhu so (ka.)] evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṃ abhinīharati abhininnāmeti. So evaṃ pajānāti – 『ayaṃ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādana-parimaddana-bhedana-viddhaṃsana-dhammo; idañca pana me viññāṇaṃ ettha sitaṃ ettha paṭibaddha』nti.

  2. 『『Seyyathāpi, mahārāja, maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato accho vippasanno anāvilo sabbākārasampanno. Tatrāssa suttaṃ āvutaṃ nīlaṃ vā pītaṃ vā lohitaṃ vā [pītakaṃ vā lohitakaṃ vā (ka.)] odātaṃ vā paṇḍusuttaṃ vā. Tamenaṃ cakkhumā puriso hatthe karitvā paccavekkheyya – 『ayaṃ kho maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato accho vippasanno anāvilo sabbākārasampanno; tatridaṃ suttaṃ āvutaṃ nīlaṃ vā pītaṃ vā lohitaṃ vā odātaṃ vā paṇḍusuttaṃ vā』ti. Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṃ abhinīharati abhininnāmeti. So evaṃ pajānāti – 『ayaṃ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṃsanadhammo; idañca pana me viññāṇaṃ ettha sitaṃ ettha paṭibaddha』nti. Idampi kho, mahārāja , sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

Manomayiddhiñāṇaṃ

  1. 『『So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte manomayaṃ kāyaṃ abhinimmānāya cittaṃ abhinīharati abhininnāmeti. So imamhā kāyā aññaṃ kāyaṃ abhinimmināti rūpiṃ manomayaṃ sabbaṅgapaccaṅgiṃ ahīnindriyaṃ.

  2. 『『Seyyathāpi, mahārāja, puriso muñjamhā īsikaṃ pavāheyya [pabbāheyya (syā. ka.)]. Tassa evamassa – 『ayaṃ muñjo, ayaṃ īsikā, añño muñjo, aññā īsikā, muñjamhā tveva īsikā pavāḷhā』ti [pabbāḷhāti (syā. ka.)]. Seyyathā vā pana, mahārāja, puriso asiṃ kosiyā pavāheyya. Tassa evamassa – 『ayaṃ asi, ayaṃ kosi, añño asi, aññā kosi, kosiyā tveva asi pavāḷho』』ti. Seyyathā vā pana, mahārāja, puriso ahiṃ karaṇḍā uddhareyya. Tassa evamassa – 『ayaṃ ahi, ayaṃ karaṇḍo. Añño ahi, añño karaṇḍo, karaṇḍā tveva ahi ubbhato』ti [uddharito (syā. kaṃ.)]. Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte manomayaṃ kāyaṃ abhinimmānāya cittaṃ abhinīharati abhininnāmeti. So imamhā kāyā aññaṃ kāyaṃ abhinimmināti rūpiṃ manomayaṃ sabbaṅgapaccaṅgiṃ ahīnindriyaṃ. Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

Iddhividhañāṇaṃ

"再者，大王，比丘舍樂、舍苦，先前的喜、憂已滅，不苦不樂，舍念清凈，進入並安住于第四禪。他以清凈、明亮的心遍滿全身而坐，他的整個身體沒有任何部分不被清凈、明亮的心所遍滿。 "大王，就像一個人全身包裹著白布而坐，他的整個身體沒有任何部分不被白布所覆蓋。同樣地，大王，比丘以清凈、明亮的心遍滿全身而坐，他的整個身體沒有任何部分不被清凈、明亮的心所遍滿。大王，這也是現世可見的沙門果報，比之前的現世可見的沙門果報更殊勝、更微妙。 觀智 "他的心如此入定，清凈、明亮、無垢、離染、柔軟、適業、穩固、不動搖，他引導、傾向心於智見。他如此了知：'這是我的身體，有色，由四大組成，父母所生，飯糰所養，是無常、受摩擦、壓迫、破壞、分散之法；而這是我的識，依止於此，縛著於此。' "大王，就像有一顆美麗的毗琉璃寶石，八面體，精工雕琢，清澈、透明、無瑕，具足一切優良品質。其中穿有一條線，可能是藍色、黃色、紅色、白色或淡黃色。有眼力的人把它拿在手中觀察：'這是一顆美麗的毗琉璃寶石，八面體，精工雕琢，清澈、透明、無瑕，具足一切優良品質；其中穿有一條線，是藍色、黃色、紅色、白色或淡黃色。'同樣地，大王，比丘的心如此入定，清凈、明亮、無垢、離染、柔軟、適業、穩固、不動搖，他引導、傾向心於智見。他如此了知：'這是我的身體，有色，由四大組成，父母所生，飯糰所養，是無常、受摩擦、壓迫、破壞、分散之法；而這是我的識，依止於此，縛著於此。'大王，這也是現世可見的沙門果報，比之前的現世可見的沙門果報更殊勝、更微妙。 意生身智 "他的心如此入定，清凈、明亮、無垢、離染、柔軟、適業、穩固、不動搖，他引導、傾向心於創造意生身。他從這個身體中創造出另一個有色的意生身，具有一切肢體和器官，諸根完具。 "大王，就像一個人從蘆葦中抽出葦芯。他會這樣想：'這是蘆葦，這是葦芯，蘆葦是一回事，葦芯是另一回事，但葦芯是從蘆葦中抽出來的。'或者，大王，就像一個人從劍鞘中抽出劍。他會這樣想：'這是劍，這是劍鞘，劍是一回事，劍鞘是另一回事，但劍是從劍鞘中抽出來的。'或者，大王，就像一個人從蛇簍中取出蛇。他會這樣想：'這是蛇，這是蛇簍，蛇是一回事，蛇簍是另一回事，但蛇是從蛇簍中取出來的。'同樣地，大王，比丘的心如此入定，清凈、明亮、無垢、離染、柔軟、適業、穩固、不動搖，他引導、傾向心於創造意生身。他從這個身體中創造出另一個有色的意生身，具有一切肢體和器官，諸根完具。大王，這也是現世可見的沙門果報，比之前的現世可見的沙門果報更殊勝、更微妙。 神變智

  1. 『『So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya cittaṃ abhinīharati abhininnāmeti . So anekavihitaṃ iddhividhaṃ paccanubhoti – ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṃ tirobhāvaṃ tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati seyyathāpi ākāse. Pathaviyāpi ummujjanimujjaṃ karoti seyyathāpi udake. Udakepi abhijjamāne gacchati [abhijjamāno (sī. ka.)] seyyathāpi pathaviyā . Ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo. Imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parāmasati parimajjati. Yāva brahmalokāpi kāyena vasaṃ vatteti.

  2. 『『Seyyathāpi, mahārāja, dakkho kumbhakāro vā kumbhakārantevāsī vā suparikammakatāya mattikāya yaṃ yadeva bhājanavikatiṃ ākaṅkheyya, taṃ tadeva kareyya abhinipphādeyya. Seyyathā vā pana, mahārāja, dakkho dantakāro vā dantakārantevāsī vā suparikammakatasmiṃ dantasmiṃ yaṃ yadeva dantavikatiṃ ākaṅkheyya, taṃ tadeva kareyya abhinipphādeyya. Seyyathā vā pana, mahārāja, dakkho suvaṇṇakāro vā suvaṇṇakārantevāsī vā suparikammakatasmiṃ suvaṇṇasmiṃ yaṃ yadeva suvaṇṇavikatiṃ ākaṅkheyya, taṃ tadeva kareyya abhinipphādeyya. Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya cittaṃ abhinīharati abhininnāmeti. So anekavihitaṃ iddhividhaṃ paccanubhoti – ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṃ tirobhāvaṃ tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati seyyathāpi ākāse. Pathaviyāpi ummujjanimujjaṃ karoti seyyathāpi udake. Udakepi abhijjamāne gacchati seyyathāpi pathaviyā. Ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo. Imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parāmasati parimajjati. Yāva brahmalokāpi kāyena vasaṃ vatteti. Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

Dibbasotañāṇaṃ

  1. 『『So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte dibbāya sotadhātuyā cittaṃ abhinīharati abhininnāmeti. So dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca ye dūre santike ca.

  2. 『『Seyyathāpi , mahārāja, puriso addhānamaggappaṭipanno. So suṇeyya bherisaddampi mudiṅgasaddampi [mutiṅgasaddampi (sī. pī.)] saṅkhapaṇavadindimasaddampi [saṅkhapaṇavadeṇḍimasaddampi (sī. pī.), saṅkhasaddaṃpi paṇavasaddaṃpi dendimasaddaṃpi (syā. kaṃ.)]. Tassa evamassa – 『bherisaddo』 itipi, 『mudiṅgasaddo』 itipi, 『saṅkhapaṇavadindimasaddo』 itipi [saṅkhasaddo itipi paṇavasaddo itipi dendimasaddo itipi (syā. kaṃ.)]. Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte dibbāya sotadhātuyā cittaṃ abhinīharati abhininnāmeti. So dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca ye dūre santike ca. Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

Cetopariyañāṇaṃ

"他的心如此入定，清凈、明亮、無垢、離染、柔軟、適業、穩固、不動搖，他引導、傾向心於種種神變。他體驗各種神變：一身變多身，多身合一身；顯現、隱形；穿墻、穿壁、穿山而過，無阻無礙，如行空中；出沒于地中，如在水中；行於水上不沉沒，如履平地；結跏趺坐而飛行，如有翼之鳥；以手觸控撫摸日月這樣有大神力、大威德的天體；乃至能以身自在行至梵天界。 "大王，就像熟練的陶工或陶工的學徒，用精製的黏土可以製作任何想要的器皿。或者，大王，就像熟練的象牙工匠或象牙工匠的學徒，用精製的象牙可以製作任何想要的象牙製品。或者，大王，就像熟練的金匠或金匠的學徒，用精煉的黃金可以製作任何想要的金飾。同樣地，大王，比丘的心如此入定，清凈、明亮、無垢、離染、柔軟、適業、穩固、不動搖，他引導、傾向心於種種神變。他體驗各種神變：一身變多身，多身合一身；顯現、隱形；穿墻、穿壁、穿山而過，無阻無礙，如行空中；出沒于地中，如在水中；行於水上不沉沒，如履平地；結跏趺坐而飛行，如有翼之鳥；以手觸控撫摸日月這樣有大神力、大威德的天體；乃至能以身自在行至梵天界。大王，這也是現世可見的沙門果報，比之前的現世可見的沙門果報更殊勝、更微妙。 天耳智 "他的心如此入定，清凈、明亮、無垢、離染、柔軟、適業、穩固、不動搖，他引導、傾向心於天耳界。他以清凈的天耳，超越人耳，聽聞兩種聲音：天界的和人間的，無論遠近。 "大王，就像一個人在旅途中，他能聽到鼓聲、小鼓聲、螺貝聲、鐃鈸聲和大鼓聲。他會想：'這是鼓聲'，'這是小鼓聲'，'這是螺貝聲、鐃鈸聲和大鼓聲'。同樣地，大王，比丘的心如此入定，清凈、明亮、無垢、離染、柔軟、適業、穩固、不動搖，他引導、傾向心於天耳界。他以清凈的天耳，超越人耳，聽聞兩種聲音：天界的和人間的，無論遠近。大王，這也是現世可見的沙門果報，比之前的現世可見的沙門果報更殊勝、更微妙。 他心智

  1. 『『So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte cetopariyañāṇāya cittaṃ abhinīharati abhininnāmeti. So parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāti – sarāgaṃ vā cittaṃ 『sarāgaṃ citta』nti pajānāti, vītarāgaṃ vā cittaṃ 『vītarāgaṃ citta』nti pajānāti, sadosaṃ vā cittaṃ 『sadosaṃ citta』nti pajānāti, vītadosaṃ vā cittaṃ 『vītadosaṃ citta』nti pajānāti, samohaṃ vā cittaṃ 『samohaṃ citta』nti pajānāti, vītamohaṃ vā cittaṃ 『vītamohaṃ citta』nti pajānāti, saṅkhittaṃ vā cittaṃ 『saṅkhittaṃ citta』nti pajānāti, vikkhittaṃ vā cittaṃ 『vikkhittaṃ citta』nti pajānāti, mahaggataṃ vā cittaṃ 『mahaggataṃ citta』nti pajānāti, amahaggataṃ vā cittaṃ 『amahaggataṃ citta』nti pajānāti, sauttaraṃ vā cittaṃ 『sauttaraṃ citta』nti pajānāti, anuttaraṃ vā cittaṃ 『anuttaraṃ citta』nti pajānāti, samāhitaṃ vā cittaṃ 『samāhitaṃ citta』nti pajānāti, asamāhitaṃ vā cittaṃ 『asamāhitaṃ citta』nti pajānāti , vimuttaṃ vā cittaṃ 『vimuttaṃ citta』nti pajānāti, avimuttaṃ vā cittaṃ 『avimuttaṃ citta』nti pajānāti.

  2. 『『Seyyathāpi , mahārāja, itthī vā puriso vā daharo yuvā maṇḍanajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṃ mukhanimittaṃ paccavekkhamāno sakaṇikaṃ vā 『sakaṇika』nti jāneyya, akaṇikaṃ vā 『akaṇika』nti jāneyya; evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte cetopariyañāṇāya cittaṃ abhinīharati abhininnāmeti. So parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāti – sarāgaṃ vā cittaṃ 『sarāgaṃ citta』nti pajānāti, vītarāgaṃ vā cittaṃ 『vītarāgaṃ citta』nti pajānāti, sadosaṃ vā cittaṃ 『sadosaṃ citta』nti pajānāti, vītadosaṃ vā cittaṃ 『vītadosaṃ citta』nti pajānāti, samohaṃ vā cittaṃ 『samohaṃ citta』nti pajānāti, vītamohaṃ vā cittaṃ 『vītamohaṃ citta』nti pajānāti, saṅkhittaṃ vā cittaṃ 『saṅkhittaṃ citta』nti pajānāti, vikkhittaṃ vā cittaṃ 『vikkhittaṃ citta』nti pajānāti, mahaggataṃ vā cittaṃ 『mahaggataṃ citta』nti pajānāti, amahaggataṃ vā cittaṃ 『amahaggataṃ citta』nti pajānāti, sauttaraṃ vā cittaṃ 『sauttaraṃ citta』nti pajānāti, anuttaraṃ vā cittaṃ 『anuttaraṃ citta』nti pajānāti, samāhitaṃ vā cittaṃ 『samāhitaṃ citta』nti pajānāti, asamāhitaṃ vā cittaṃ 『asamāhitaṃ citta』nti pajānāti, vimuttaṃ vā cittaṃ 『vimuttaṃ citta』』nti pajānāti, avimuttaṃ vā cittaṃ 『avimuttaṃ citta』nti pajānāti. Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

Pubbenivāsānussatiñāṇaṃ

  1. 『『So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhinīharati abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe, 『amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno』ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.

"他的心如此入定，清凈、明亮、無垢、離染、柔軟、適業、穩固、不動搖，他引導、傾向心於他心智。他以心識遍知其他眾生、其他個人的心：有貪的心知道是'有貪的心'，離貪的心知道是'離貪的心'，有嗔的心知道是'有嗔的心'，離嗔的心知道是'離嗔的心'，有癡的心知道是'有癡的心'，離癡的心知道是'離癡的心'，收縮的心知道是'收縮的心'，散亂的心知道是'散亂的心'，廣大的心知道是'廣大的心'，不廣大的心知道是'不廣大的心'，有上的心知道是'有上的心'，無上的心知道是'無上的心'，定的心知道是'定的心'，不定的心知道是'不定的心'，解脫的心知道是'解脫的心'，未解脫的心知道是'未解脫的心'。 "大王，就像一個年輕愛美的男子或女子，在清凈明亮的鏡子里或清澈的水盆中觀看自己的面容，如果有斑點就知道'有斑點'，如果沒有斑點就知道'沒有斑點'。同樣地，大王，比丘的心如此入定，清凈、明亮、無垢、離染、柔軟、適業、穩固、不動搖，他引導、傾向心於他心智。他以心識遍知其他眾生、其他個人的心：有貪的心知道是'有貪的心'，離貪的心知道是'離貪的心'，有嗔的心知道是'有嗔的心'，離嗔的心知道是'離嗔的心'，有癡的心知道是'有癡的心'，離癡的心知道是'離癡的心'，收縮的心知道是'收縮的心'，散亂的心知道是'散亂的心'，廣大的心知道是'廣大的心'，不廣大的心知道是'不廣大的心'，有上的心知道是'有上的心'，無上的心知道是'無上的心'，定的心知道是'定的心'，不定的心知道是'不定的心'，解脫的心知道是'解脫的心'，未解脫的心知道是'未解脫的心'。大王，這也是現世可見的沙門果報，比之前的現世可見的沙門果報更殊勝、更微妙。 宿命隨念智 "他的心如此入定，清凈、明亮、無垢、離染、柔軟、適業、穩固、不動搖，他引導、傾向心於宿命隨念智。他回憶起許多前世，即一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、百千生，許多成劫、許多壞劫、許多成壞劫：'在那裡，我有如是名、如是姓、如是容貌、如是食物、如是苦樂感受、如是壽命；從那裡死後，我又生在那裡；在那裡，我又有如是名、如是姓、如是容貌、如是食物、如是苦樂感受、如是壽命；從那裡死後，我又生在這裡。'他如此回憶起許多前世的狀況和細節。

  1. 『『Seyyathāpi, mahārāja, puriso sakamhā gāmā aññaṃ gāmaṃ gaccheyya, tamhāpi gāmā aññaṃ gāmaṃ gaccheyya. So tamhā gāmā sakaṃyeva gāmaṃ paccāgaccheyya. Tassa evamassa – 『ahaṃ kho sakamhā gāmā amuṃ gāmaṃ agacchiṃ [agañchiṃ (syā. kaṃ.)], tatrāpi evaṃ aṭṭhāsiṃ, evaṃ nisīdiṃ, evaṃ abhāsiṃ, evaṃ tuṇhī ahosiṃ, tamhāpi gāmā amuṃ gāmaṃ agacchiṃ, tatrāpi evaṃ aṭṭhāsiṃ, evaṃ nisīdiṃ, evaṃ abhāsiṃ, evaṃ tuṇhī ahosiṃ, somhi tamhā gāmā sakaṃyeva gāmaṃ paccāgato』ti. Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhinīharati abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe, 『amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno』ti, iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

Dibbacakkhuñāṇaṃ

  1. 『『So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhinīharati abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti – 『ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā』ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti.

"大王，就像一個人從自己的村子去另一個村子，然後從那個村子又去另一個村子。之後他從那個村子回到自己的村子。他會這樣想：'我從自己的村子去了那個村子，在那裡我這樣站著，這樣坐著，這樣說話，這樣保持沉默。然後我從那個村子又去了另一個村子，在那裡我也這樣站著，這樣坐著，這樣說話，這樣保持沉默。現在我從那個村子回到了自己的村子。'同樣地，大王，比丘的心如此入定，清凈、明亮、無垢、離染、柔軟、適業、穩固、不動搖，他引導、傾向心於宿命隨念智。他回憶起許多前世，即一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、百千生，許多成劫、許多壞劫、許多成壞劫：'在那裡，我有如是名、如是姓、如是容貌、如是食物、如是苦樂感受、如是壽命；從那裡死後，我又生在那裡；在那裡，我又有如是名、如是姓、如是容貌、如是食物、如是苦樂感受、如是壽命；從那裡死後，我又生在這裡。'他如此回憶起許多前世的狀況和細節。大王，這也是現世可見的沙門果報，比之前的現世可見的沙門果報更殊勝、更微妙。 天眼智 "他的心如此入定，清凈、明亮、無垢、離染、柔軟、適業、穩固、不動搖，他引導、傾向心於眾生死生智。他以清凈的天眼，超越人眼，看見眾生死時、生時，看見低賤的、高貴的、美麗的、醜陋的、幸運的、不幸的，了知眾生隨業而去：'這些眾生具足身惡行、語惡行、意惡行，誹謗聖者，懷有邪見，受持邪見業。他們身壞命終后，生於惡趣、墮處、地獄。或者，這些眾生具足身善行、語善行、意善行，不誹謗聖者，懷有正見，受持正見業。他們身壞命終后，生於善趣、天界。'他以清凈的天眼，超越人眼，如此看見眾生死時、生時，看見低賤的、高貴的、美麗的、醜陋的、幸運的、不幸的，了知眾生隨業而去。

  1. 『『Seyyathāpi, mahārāja, majjhe siṅghāṭake pāsādo. Tattha cakkhumā puriso ṭhito passeyya manusse gehaṃ pavisantepi nikkhamantepi rathikāyapi vīthiṃ sañcarante [rathiyāpī rathiṃ sañcarante (sī.), rathiyāya vithiṃ sañcarantepi (syā.)] majjhe siṅghāṭake nisinnepi. Tassa evamassa – 『ete manussā gehaṃ pavisanti, ete nikkhamanti, ete rathikāya vīthiṃ sañcaranti, ete majjhe siṅghāṭake nisinnā』ti. Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhinīharati abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti – 『ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā』ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate; yathākammūpage satte pajānāti. 『Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

Āsavakkhayañāṇaṃ

  1. 『『So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhinīharati abhininnāmeti. So idaṃ dukkhanti yathābhūtaṃ pajānāti , ayaṃ dukkhasamudayoti yathābhūtaṃ pajānāti, ayaṃ dukkhanirodhoti yathābhūtaṃ pajānāti, ayaṃ dukkhanirodhagāminī paṭipadāti yathābhūtaṃ pajānāti. Ime āsavāti yathābhūtaṃ pajānāti, ayaṃ āsavasamudayoti yathābhūtaṃ pajānāti, ayaṃ āsavanirodhoti yathābhūtaṃ pajānāti, ayaṃ āsavanirodhagāminī paṭipadāti yathābhūtaṃ pajānāti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati, 『vimuttasmiṃ vimuttami』ti ñāṇaṃ hoti, 『khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā』ti pajānāti.

  2. 『『Seyyathāpi, mahārāja, pabbatasaṅkhepe udakarahado accho vippasanno anāvilo. Tattha cakkhumā puriso tīre ṭhito passeyya sippisambukampi sakkharakathalampi macchagumbampi carantampi tiṭṭhantampi. Tassa evamassa – 『ayaṃ kho udakarahado accho vippasanno anāvilo. Tatrime sippisambukāpi sakkharakathalāpi macchagumbāpi carantipi tiṭṭhantipī』ti. Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhinīharati abhininnāmeti. 『So idaṃ dukkha』nti yathābhūtaṃ pajānāti, 『ayaṃ dukkhasamudayo』ti yathābhūtaṃ pajānāti , 『ayaṃ dukkhanirodho』ti yathābhūtaṃ pajānāti, 『ayaṃ dukkhanirodhagāminī paṭipadā』ti yathābhūtaṃ pajānāti. 『Ime āsavāti yathābhūtaṃ pajānāti, 『ayaṃ āsavasamudayo』ti yathābhūtaṃ pajānāti, 『ayaṃ āsavanirodho』ti yathābhūtaṃ pajānāti, 『ayaṃ āsavanirodhagāminī paṭipadāti yathābhūtaṃ pajānāti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati, 『vimuttasmiṃ vimuttamiti ñāṇaṃ hoti, 『khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā』ti pajānāti. Idaṃ kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca. Imasmā ca pana, mahārāja, sandiṭṭhikā sāmaññaphalā aññaṃ sandiṭṭhikaṃ sāmaññaphalaṃ uttaritaraṃ vā paṇītataraṃ vā natthī』』ti.

Ajātasattuupāsakattapaṭivedanā

"大王，就像在十字路口中央有一座高樓。有眼力的人站在那裡，能看見人們進出房屋，在街道上行走，坐在十字路口中央。他會想：'這些人進入房屋，這些人走出房屋，這些人在街道上行走，這些人坐在十字路口中央。'同樣地，大王，比丘的心如此入定，清凈、明亮、無垢、離染、柔軟、適業、穩固、不動搖，他引導、傾向心於眾生死生智。他以清凈的天眼，超越人眼，看見眾生死時、生時，看見低賤的、高貴的、美麗的、醜陋的、幸運的、不幸的，了知眾生隨業而去：'這些眾生具足身惡行、語惡行、意惡行，誹謗聖者，懷有邪見，受持邪見業。他們身壞命終后，生於惡趣、墮處、地獄。或者，這些眾生具足身善行、語善行、意善行，不誹謗聖者，懷有正見，受持正見業。他們身壞命終后，生於善趣、天界。'他以清凈的天眼，超越人眼，如此看見眾生死時、生時，看見低賤的、高貴的、美麗的、醜陋的、幸運的、不幸的，了知眾生隨業而去。大王，這也是現世可見的沙門果報，比之前的現世可見的沙門果報更殊勝、更微妙。 漏盡智 "他的心如此入定，清凈、明亮、無垢、離染、柔軟、適業、穩固、不動搖，他引導、傾向心於漏盡智。他如實了知：'這是苦'，如實了知：'這是苦的生起'，如實了知：'這是苦的滅盡'，如實了知：'這是導向苦滅的道路'。他如實了知：'這些是漏'，如實了知：'這是漏的生起'，如實了知：'這是漏的滅盡'，如實了知：'這是導向漏滅的道路'。當他如此知、如此見時，他的心從欲漏解脫，從有漏解脫，從無明漏解脫。在解脫時，有'已解脫'的智慧。他了知：'生已盡，梵行已立，所作已辦，不受後有。' "大王，就像在山間有一個清澈、明凈、不渾濁的水池。有眼力的人站在岸邊，能看見貝殼、沙石、魚群遊動或靜止。他會想：'這個水池清澈、明凈、不渾濁。這裡有貝殼、沙石、魚群在遊動或靜止。'同樣地，大王，比丘的心如此入定，清凈、明亮、無垢、離染、柔軟、適業、穩固、不動搖，他引導、傾向心於漏盡智。他如實了知：'這是苦'，如實了知：'這是苦的生起'，如實了知：'這是苦的滅盡'，如實了知：'這是導向苦滅的道路'。他如實了知：'這些是漏'，如實了知：'這是漏的生起'，如實了知：'這是漏的滅盡'，如實了知：'這是導向漏滅的道路'。當他如此知、如此見時，他的心從欲漏解脫，從有漏解脫，從無明漏解脫。在解脫時，有'已解脫'的智慧。他了知：'生已盡，梵行已立，所作已辦，不受後有。'大王，這是現世可見的沙門果報，比之前的現世可見的沙門果報更殊勝、更微妙。大王，沒有比這更殊勝、更微妙的現世可見的沙門果報了。" 阿阇世王表白為優婆塞

  1. Evaṃ vutte, rājā māgadho ajātasattu vedehiputto bhagavantaṃ etadavoca – 『『abhikkantaṃ, bhante, abhikkantaṃ, bhante. Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya 『cakkhumanto rūpāni dakkhantī』ti; evamevaṃ, bhante, bhagavatā anekapariyāyena dhammo pakāsito . Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gataṃ. Accayo maṃ, bhante, accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yohaṃ pitaraṃ dhammikaṃ dhammarājānaṃ issariyakāraṇā jīvitā voropesiṃ. Tassa me, bhante bhagavā accayaṃ accayato paṭiggaṇhātu āyatiṃ saṃvarāyā』』ti.

  2. 『『Taggha tvaṃ, mahārāja, accayo accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yaṃ tvaṃ pitaraṃ dhammikaṃ dhammarājānaṃ jīvitā voropesi. Yato ca kho tvaṃ, mahārāja, accayaṃ accayato disvā yathādhammaṃ paṭikarosi, taṃ te mayaṃ paṭiggaṇhāma. Vuddhihesā, mahārāja, ariyassa vinaye, yo accayaṃ accayato disvā yathādhammaṃ paṭikaroti, āyatiṃ saṃvaraṃ āpajjatī』』ti.

  3. Evaṃ vutte, rājā māgadho ajātasattu vedehiputto bhagavantaṃ etadavoca – 『『handa ca dāni mayaṃ, bhante, gacchāma bahukiccā mayaṃ bahukaraṇīyā』』ti. 『『Yassadāni tvaṃ, mahārāja, kālaṃ maññasī』』ti. Atha kho rājā māgadho ajātasattu vedehiputto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.

當這麼說時，摩揭陀國王阿阇世·韋提希子對世尊如此說道："殊勝啊，世尊！殊勝啊，世尊！就像一個人扶起倒下的東西，揭開遮蔽的東西，為迷路者指明道路，在黑暗中舉起油燈，讓有眼之人得見諸色。同樣地，世尊以種種方便闡明了法。世尊，我今皈依世尊、法和比丘僧團。愿世尊接受我為優婆塞，從今日起終生皈依。世尊，我犯了過錯，如愚人、如癡人、如不善者，我爲了王權殺害了我的父親，一位如法的法王。愿世尊接受我的懺悔，認識到這是過錯，爲了未來的約束。" "確實如此，大王，你犯了過錯，如愚人、如癡人、如不善者，你殺害了你的父親，一位如法的法王。但是大王，既然你已經認識到這是過錯，並如法地懺悔，我們接受你的懺悔。大王，在聖者的律中，這是一種進步，即認識到過錯是過錯，如法地懺悔，並在未來加以約束。" 當這麼說時，摩揭陀國王阿阇世·韋提希子對世尊如此說道："好了，世尊，我們現在該走了，我們有許多事務，許多職責。""大王，你認為現在是時候就請便吧。"於是摩揭陀國王阿阇世·韋提希子歡喜讚歎世尊所說，從座位上起身，向世尊禮拜，右繞后離去。

  1. Atha kho bhagavā acirapakkantassa rañño māgadhassa ajātasattussa vedehiputtassa bhikkhū āmantesi – 『『khatāyaṃ, bhikkhave, rājā. Upahatāyaṃ, bhikkhave, rājā. Sacāyaṃ, bhikkhave, rājā pitaraṃ dhammikaṃ dhammarājānaṃ jīvitā na voropessatha, imasmiññeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ uppajjissathā』』ti. Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Sāmaññaphalasuttaṃ niṭṭhitaṃ dutiyaṃ.

摩揭陀國王阿阇世·韋提希子離開不久，世尊對比丘們說道："比丘們，這個國王已經毀了自己。比丘們，這個國王已經傷害了自己。比丘們，如果這個國王沒有殺害他的父親，一位如法的法王，他就會在這個座位上生起遠塵離垢的法眼。"世尊如此說。那些比丘們滿意歡喜世尊所說。 沙門果經第二終。