B0102020105cūḷayamakavaggo（小對經）c3.5s

1. Cūḷayamakavaggo

2. Sāleyyakasuttaṃ

3. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ yena sālā nāma kosalānaṃ brāhmaṇagāmo tadavasari. Assosuṃ kho sāleyyakā brāhmaṇagahapatikā – 『『samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ sālaṃ anuppatto. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – 『itipi so bhagavā 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』. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī』』ti.

Atha kho sāleyyakā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā appekacce bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu; appekacce bhagavatā saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu; appekacce yena bhagavā tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu; appekacce bhagavato santike nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu; appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho sāleyyakā brāhmaṇagahapatikā bhagavantaṃ etadavocuṃ – 『『ko nu kho, bho gotama, hetu, ko paccayo, yena midhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti ? Ko pana, bho gotama, hetu, ko paccayo, yena midhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī』』ti?

『『Adhammacariyāvisamacariyāhetu kho, gahapatayo, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti. Dhammacariyāsamacariyāhetu kho, gahapatayo, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī』』ti .

『『Na kho mayaṃ imassa bhoto gotamassa saṃkhittena bhāsitassa, vitthārena atthaṃ avibhattassa, vitthārena atthaṃ ājānāma. Sādhu no bhavaṃ gotamo tathā dhammaṃ desetu, yathā mayaṃ imassa bhoto gotamassa saṃkhittena bhāsitassa, vitthārena atthaṃ avibhattassa, vitthārena atthaṃ ājāneyyāmā』』ti. 『『Tena hi, gahapatayo, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī』』ti. 『『Evaṃ, bho』』ti kho sāleyyakā brāhmaṇagahapatikā bhagavato paccassosuṃ. Bhagavā etadavoca –

這是我聽到的：有一次，世尊與眾多比丘一起在憍薩羅國遊行，來到了一個名叫沙羅的憍薩羅國婆羅門村。沙羅村的婆羅門居士們聽說："據說，尊貴的喬達摩沙門,釋迦族人,從釋迦族出家,正與眾多比丘一起在憍薩羅國遊行,已經到達沙羅村。關於這位喬達摩尊者,有如此美好的名聲流傳:'他是世尊、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有天神、魔羅、梵天的世界,以及包括沙門婆羅門在內的天人。他宣說的法,開始善、中間善、結尾善,有意義,措辭優美;他闡明完整圓滿、清凈的梵行。'能見到這樣的阿羅漢是很好的。" 於是沙羅村的婆羅門居士們來到世尊所在的地方。來到后,有些人向世尊禮拜,然後坐在一旁;有些人與世尊互相問候,寒暄後坐在一旁;有些人向世尊合掌,然後坐在一旁;有些人在世尊面前報上自己的姓名,然後坐在一旁;有些人默默地坐在一旁。坐在一旁的沙羅村婆羅門居士們對世尊說:"尊敬的喬達摩先生,是什麼原因,什麼條件,使得這裡有些眾生身壞命終后往生到惡趣、惡道、墮處、地獄?又是什麼原因,什麼條件,使得這裡有些眾生身壞命終后往生到善趣、天界?" "居士們,正是由於非法行為、不正行為,這裡有些眾生身壞命終后往生到惡趣、惡道、墮處、地獄。居士們,正是由於如法行為、正當行爲,這裡有些眾生身壞命終后往生到善趣、天界。" "尊敬的喬達摩先生,我們不理解您簡略說的、未詳細解釋的這番話的詳細含義。請喬達摩先生為我們講說法,使我們能理解您簡略說的、未詳細解釋的這番話的詳細含義。""那麼,居士們,請仔細聽,好好用心,我要講了。""是的,先生。"沙羅村的婆羅門居士們回答世尊。世尊說道:

1. 『『Tividhaṃ kho, gahapatayo, kāyena adhammacariyāvisamacariyā hoti, catubbidhaṃ vācāya adhammacariyāvisamacariyā hoti, tividhaṃ manasā adhammacariyāvisamacariyā hoti.

『『Kathañca, gahapatayo, tividhaṃ kāyena adhammacariyāvisamacariyā hoti? Idha, gahapatayo, ekacco pāṇātipātī hoti, luddo [luddo dāruṇo (ka.) ṭīkā oloketabbā] lohitapāṇi hatappahate niviṭṭho adayāpanno pāṇabhūtesu [sabbapāṇabhūtesu (syā. kaṃ. ka.)].

『『Adinnādāyī kho pana hoti. Yaṃ taṃ parassa paravittūpakaraṇaṃ, gāmagataṃ vā araññagataṃ vā, taṃ adinnaṃ theyyasaṅkhātaṃ ādātā hoti.

『『Kāmesumicchācārī kho pana hoti. Yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sassāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi, tathārūpāsu cārittaṃ āpajjitā hoti. Evaṃ kho, gahapatayo, tividhaṃ kāyena adhammacariyāvisamacariyā hoti.

『『Kathañca , gahapatayo, catubbidhaṃ vācāya adhammacariyāvisamacariyā hoti? Idha, gahapatayo, ekacco musāvādī hoti. Sabhāgato vā parisāgato vā, ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā, abhinīto sakkhipuṭṭho – 『ehambho purisa, yaṃ jānāsi taṃ vadehī』ti , so ajānaṃ vā āha – 『jānāmī』ti, jānaṃ vā āha – 『na jānāmī』ti, apassaṃ vā āha – 『passāmī』ti, passaṃ vā āha – 『na passāmī』ti [so āha ajānaṃ vā ahaṃ jānāmīti jānaṃ vā ahaṃ na jānāmīti apassaṃ vā ahaṃ passāmīti passaṃ vā ahaṃ na passāmīti (ka.)]. Iti attahetu vā parahetu vā āmisakiñcikkhahetu vā sampajānamusā bhāsitā hoti.

『『Pisuṇavāco kho pana hoti. Ito sutvā amutra akkhātā imesaṃ bhedāya, amutra vā sutvā imesaṃ akkhātā amūsaṃ bhedāya. Iti samaggānaṃ vā bhettā [bhedakā (ka.), bhedetā (syā. kaṃ.), tadaṭṭhakathāyaṃ pana bhettāti dissati], bhinnānaṃ vā anuppadātā, vaggārāmo vaggarato vagganandī vaggakaraṇiṃ vācaṃ bhāsitā hoti.

『『Pharusavāco kho pana hoti. Yā sā vācā aṇḍakā [kaṇḍakā (ka.)] kakkasā parakaṭukā parābhisajjanī kodhasāmantā asamādhisaṃvattanikā , tathārūpiṃ vācaṃ bhāsitā hoti.

『『Samphappalāpī kho pana hoti. Akālavādī abhūtavādī anatthavādī adhammavādī avinayavādī. Anidhānavatiṃ vācaṃ bhāsitā hoti akālena anapadesaṃ apariyantavatiṃ anatthasaṃhitaṃ. Evaṃ kho, gahapatayo, catubbidhaṃ vācāya adhammacariyāvisamacariyā hoti.

『『Kathañca, gahapatayo, tividhaṃ manasā adhammacariyāvisamacariyā hoti? Idha, gahapatayo, ekacco abhijjhālu hoti, yaṃ taṃ parassa paravittūpakaraṇaṃ taṃ abhijjhātā hoti – 『aho vata yaṃ parassa taṃ mamassā』』』ti!

『『Byāpannacitto kho pana hoti paduṭṭhamanasaṅkappo – 『ime sattā haññantu vā vajjhantu vā ucchijjantu vā vinassantu vā mā vā ahesu』』』nti [mā vā ahesuṃ iti vāti (sī. pī. ka.)].

『『Micchādiṭṭhiko kho pana hoti viparītadassano – 『natthi dinnaṃ natthi yiṭṭhaṃ natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko natthi paro loko, natthi mātā natthi pitā, natthi sattā opapātikā , natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī』ti. Evaṃ kho, gahapatayo, tividhaṃ manasā adhammacariyāvisamacariyā hoti.

『『Evaṃ adhammacariyāvisamacariyāhetu kho, gahapatayo, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti.

"居士們,身體有三種非法行為、不正行為,語言有四種非法行為、不正行為,意念有三種非法行為、不正行為。 "居士們,什麼是身體的三種非法行為、不正行為?居士們,這裡有人殺生,殘忍嗜血,手沾鮮血,專事殺戮,對眾生毫無憐憫之心。 "他偷盜。凡是他人的財物,無論在村裡還是在林中,他都會以偷盜的方式拿走不屬於自己的東西。 "他邪淫。與受母親保護的、受父親保護的、受父母保護的、受兄弟保護的、受姐妹保護的、受親屬保護的、受宗族保護的、受法律保護的、有丈夫的、有懲罰約束的,乃至用花環訂婚的女子發生關係。居士們,這就是身體的三種非法行為、不正行為。 "居士們,什麼是語言的四種非法行為、不正行為?居士們,這裡有人妄語。無論是在集會上,在人群中,在親屬中,在團體中,還是在王室中,被傳喚作證時,被問到:'來吧,好人,說出你所知道的',他不知道卻說'我知道',知道卻說'我不知道',沒看見卻說'我看見了',看見了卻說'我沒看見'。爲了自己的利益,爲了他人的利益,或爲了一點小利,他故意說謊。 "他兩舌。他在這裡聽到后在那裡說,爲了離間這些人;或在那裡聽到后在這裡說,爲了離間那些人。他分裂團結的人,鼓動分裂的人,喜歡分黨,樂於分黨,欣賞分黨,說導致分黨的話。 "他惡口。他說粗鄙、粗暴、刺耳、傷人、近於憤怒、不利於定的話。 "他綺語。他不合時宜地說話,說虛假的話,說無意義的話,說非法的話,說不合律的話。他說無價值的話,不合時宜,無根據,無限制,無益處。居士們,這就是語言的四種非法行為、不正行為。 "居士們,什麼是意念的三種非法行為、不正行為?居士們,這裡有人貪婪,他貪求他人的財物:'但願別人的東西變成我的!' "他懷有惡意,心中充滿邪惡的想法:'愿這些眾生被殺,被屠殺,被消滅,被毀滅,不復存在!' "他持邪見,有顛倒的見解:'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;世上沒有正道正行的沙門婆羅門,能以自己的智慧證悟並宣說今世來世的。'居士們,這就是意念的三種非法行為、不正行為。 "居士們,正是由於這些非法行為、不正行為,這裡有些眾生身壞命終后往生到惡趣、惡道、墮處、地獄。

1. 『『Tividhaṃ kho, gahapatayo, kāyena dhammacariyāsamacariyā hoti, catubbidhaṃ vācāya dhammacariyāsamacariyā hoti, tividhaṃ manasā dhammacariyāsamacariyā hoti.

『『Kathañca, gahapatayo, tividhaṃ kāyena dhammacariyāsamacariyā hoti? Idha, gahapatayo, ekacco pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.

『『Adinnādānaṃ pahāya adinnādānā paṭivirato hoti. Yaṃ taṃ parassa paravittūpakaraṇaṃ, gāmagataṃ vā araññagataṃ vā, taṃ nādinnaṃ theyyasaṅkhātaṃ ādātā hoti.

『『Kāmesumicchācāraṃ pahāya kāmesumicchācārā paṭivirato hoti. Yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sassāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi, tathārūpāsu na cārittaṃ āpajjitā hoti. Evaṃ kho, gahapatayo, tividhaṃ kāyena dhammacariyāsamacariyā hoti.

『『Kathañca, gahapatayo, catubbidhaṃ vācāya dhammacariyāsamacariyā hoti? Idha, gahapatayo, ekacco musāvādaṃ pahāya musāvādā paṭivirato hoti. Sabhāgato vā parisāgato vā, ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā, abhinīto sakkhipuṭṭho – 『ehambho purisa, yaṃ jānāsi taṃ vadehī』ti, so ajānaṃ vā āha – 『na jānāmī』ti, jānaṃ vā āha – 『jānāmī』ti, apassaṃ vā āha – 『na passāmī』ti, passaṃ vā āha – 『passāmī』ti. Iti attahetu vā parahetu vā āmisakiñcikkhahetu vā na sampajānamusā bhāsitā hoti.

『『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.

『『Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā – tathārūpiṃ vācaṃ bhāsitā hoti.

『『Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti. Kālavādī bhūtavādī atthavādī dhammavādī vinayavādī nidhānavatiṃ vācaṃ bhāsitā hoti kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ. Evaṃ kho, gahapatayo, catubbidhaṃ vācāya dhammacariyāsamacariyā hoti.

『『Kathañca, gahapatayo, tividhaṃ manasā dhammacariyāsamacariyā hoti? Idha, gahapatayo, ekacco anabhijjhālu hoti, yaṃ taṃ parassa paravittūpakaraṇaṃ taṃ nābhijjhātā hoti – 『aho vata yaṃ parassa taṃ mamassā』ti!

『『Abyāpannacitto kho pana hoti appaduṭṭhamanasaṅkappo – 『ime sattā averā abyābajjhā anīghā sukhī attānaṃ pariharantū』ti.

『『Sammādiṭṭhiko kho pana hoti aviparītadassano – 『atthi dinnaṃ atthi yiṭṭhaṃ atthi hutaṃ, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, atthi ayaṃ loko atthi paro loko, atthi mātā atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī』ti. Evaṃ kho, gahapatayo, tividhaṃ manasā dhammacariyāsamacariyā hoti.

『『Evaṃ dhammacariyāsamacariyāhetu kho, gahapatayo, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.

"居士們,身體有三種如法行為、正當行爲,語言有四種如法行為、正當行爲,意念有三種如法行為、正當行爲。 "居士們,什麼是身體的三種如法行為、正當行爲?居士們,這裡有人捨棄殺生,遠離殺生,放下刀杖,有羞恥心,有同情心,懷著利益一切眾生的慈悲心而生活。 "他捨棄不與取,遠離不與取。凡是他人的財物,無論在村裡還是在林中,他都不會以偷盜的方式拿走不屬於自己的東西。 "他捨棄邪淫,遠離邪淫。他不與受母親保護的、受父親保護的、受父母保護的、受兄弟保護的、受姐妹保護的、受親屬保護的、受宗族保護的、受法律保護的、有丈夫的、有懲罰約束的,乃至用花環訂婚的女子發生性行為。居士們,這就是身體的三種如法行為、正當行爲。 "居士們,什麼是語言的四種如法行為、正當行爲?居士們,這裡有人捨棄妄語,遠離妄語。無論是在**上,在人群中,在親屬中,在團體中,還是在王室中,被傳喚作證時,被問到:'來吧,好人,說出你所知道的',他不知道就說'我不知道',知道就說'我知道',沒看見就說'我沒看見',看見了就說'我看見了'。他不會爲了自己的利益,爲了他人的利益,或爲了一點小利而故意說謊。 "他捨棄兩舌,遠離兩舌。他不會在這裡聽到后在那裡說,爲了離間這些人;也不會在那裡聽到后在這裡說,爲了離間那些人。他調解分裂的人,促進團結的人,喜歡和諧,樂於和諧,欣賞和諧,說導致和諧的話。 "他捨棄惡口,遠離惡口。他說溫和、悅耳、親切、入心、優雅、令眾人喜歡、令眾人愉悅的話。 "他捨棄綺語,遠離綺語。他合時宜地說話,說真實的話,說有意義的話,說如法的話,說如律的話。他說有價值的話,合時宜,有根據,有限度,有益處。居士們,這就是語言的四種如法行為、正當行爲。 "居士們,什麼是意念的三種如法行為、正當行爲?居士們,這裡有人不貪婪,他不貪求他人的財物,不會想:'但願別人的東西變成我的!' "他沒有惡意,心中沒有邪惡的想法,而是想:'愿這些眾生沒有敵意,沒有怨恨,沒有痛苦,快樂地保護自己!' "他持正見,有正確的見解:'有佈施,有供養,有祭祀;有善惡業的果報;有今世,有來世;有母親,有父親;有化生的眾生;世上有正道正行的沙門婆羅門,能以自己的智慧證悟並宣說今世來世的。'居士們,這就是意念的三種如法行為、正當行爲。 "居士們,正是由於這些如法行為、正當行爲,這裡有些眾生身壞命終后往生到善趣、天界。

1. 『『Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī – 『aho vatāhaṃ kāyassa bhedā paraṃ maraṇā khattiyamahāsālānaṃ sahabyataṃ upapajjeyya』nti; ṭhānaṃ kho panetaṃ vijjati, yaṃ so kāyassa bhedā paraṃ maraṇā khattiyamahāsālānaṃ sahabyataṃ upapajjeyya. Taṃ kissa hetu? Tathā hi so dhammacārī samacārī.

『『Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī – 『aho vatāhaṃ kāyassa bhedā paraṃ maraṇā brāhmaṇamahāsālānaṃ…pe… gahapatimahāsālānaṃ sahabyataṃ upapajjeyya』nti; ṭhānaṃ kho panetaṃ vijjati, yaṃ so kāyassa bhedā paraṃ maraṇā gahapatimahāsālānaṃ sahabyataṃ upapajjeyya. Taṃ kissa hetu? Tathā hi so dhammacārī samacārī.

『『Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī – 『aho vatāhaṃ kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjeya』nti; ṭhānaṃ kho panetaṃ vijjati, yaṃ so kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjeyya. Taṃ kissa hetu? Tathā hi so dhammacārī samacārī.

『『Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī – 『aho vatāhaṃ kāyassa bhedā paraṃ maraṇā tāvatiṃsānaṃ devānaṃ…pe… yāmānaṃ devānaṃ… tusitānaṃ devānaṃ… nimmānaratīnaṃ devānaṃ… paranimmitavasavattīnaṃ devānaṃ… brahmakāyikānaṃ devānaṃ sahabyataṃ upapajjeyya』nti; ṭhānaṃ kho panetaṃ vijjati, yaṃ so kāyassa bhedā paraṃ maraṇā brahmakāyikānaṃ devānaṃ sahabyataṃ upapajjeyya. Taṃ kissa hetu? Tathā hi so dhammacārī samacārī.

『『Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī – 『aho vatāhaṃ kāyassa bhedā paraṃ maraṇā ābhānaṃ devānaṃ sahabyataṃ upapajjeyya』nti; ṭhānaṃ kho panetaṃ vijjati, yaṃ so kāyassa bhedā paraṃ maraṇā ābhānaṃ devānaṃ sahabyataṃ upapajjeyya. Taṃ kissa hetu? Tathā hi so dhammacārī samacārī.

『『Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī – 『aho vatāhaṃ kāyassa bhedā paraṃ maraṇā parittābhānaṃ devānaṃ…pe… appamāṇābhānaṃ devānaṃ… ābhassarānaṃ devānaṃ… parittasubhānaṃ devānaṃ… appamāṇasubhānaṃ devānaṃ… subhakiṇhānaṃ devānaṃ… vehapphalānaṃ devānaṃ… avihānaṃ devānaṃ… atappānaṃ devānaṃ… sudassānaṃ devānaṃ… sudassīnaṃ devānaṃ… akaniṭṭhānaṃ devānaṃ… ākāsānañcāyatanūpagānaṃ devānaṃ… viññāṇañcāyatanūpagānaṃ devānaṃ … ākiñcaññāyatanūpagānaṃ devānaṃ… nevasaññānāsaññāyatanūpagānaṃ devānaṃ sahabyataṃ upapajjeyya』nti; ṭhānaṃ kho panetaṃ vijjati, yaṃ so kāyassa bhedā paraṃ maraṇā nevasaññānāsaññāyatanūpagānaṃ devānaṃ sahabyataṃ upapajjeyya. Taṃ kissa hetu? Tathā hi so dhammacārī samacārī.

『『Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī – 『aho vatāhaṃ āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya』nti; ṭhānaṃ kho panetaṃ vijjati, yaṃ so āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya. Taṃ kissa hetu? Tathā hi so dhammacārī samacārī』』ti.

1. Evaṃ vutte, sāleyyakā brāhmaṇagahapatikā bhagavantaṃ etadavocuṃ – 『『abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya, cakkhumanto rūpāni dakkhantīti. Evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Ete mayaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāma dhammañca bhikkhusaṅghañca. Upāsake no bhavaṃ gotamo dhāretu ajjatagge pāṇupete [pāṇupetaṃ (ka.)] saraṇaṃ gate』』ti.

Sāleyyakasuttaṃ niṭṭhitaṃ paṭhamaṃ.

1. Verañjakasuttaṃ

"居士們,如果一個如法行事、正當行事的人希望:'啊,但願我身壞命終后能往生到剎帝利大富豪家中!'這是可能的,他可能會身壞命終后往生到剎帝利大富豪家中。為什麼?因為他是如法行事、正當行事的人。 "居士們,如果一個如法行事、正當行事的人希望:'啊,但願我身壞命終后能往生到婆羅門大富豪家中...居士大富豪家中!'這是可能的,他可能會身壞命終后往生到居士大富豪家中。為什麼?因為他是如法行事、正當行事的人。 "居士們,如果一個如法行事、正當行事的人希望:'啊,但願我身壞命終后能往生到四大王天!'這是可能的,他可能會身壞命終后往生到四大王天。為什麼?因為他是如法行事、正當行事的人。 "居士們,如果一個如法行事、正當行事的人希望:'啊,但願我身壞命終后能往生到三十三天...夜摩天...兜率天...化樂天...他化自在天...梵眾天!'這是可能的,他可能會身壞命終后往生到梵眾天。為什麼?因為他是如法行事、正當行事的人。 "居士們,如果一個如法行事、正當行事的人希望:'啊,但願我身壞命終后能往生到光音天!'這是可能的,他可能會身壞命終后往生到光音天。為什麼?因為他是如法行事、正當行事的人。 "居士們,如果一個如法行事、正當行事的人希 :'啊,但願我身壞命終后能往生到少光天...無量光天...光音天...少凈天...無量凈天...遍凈天...廣果天...無想天...無煩天...善現天...善見天...色究竟天...空無邊處天...識無邊處天...無所有處天...非想非非想處天!'這是可能的,他可能會身壞命終后往生到非想非非想處天。為什麼?因為他是如法行事、正當行事的人。 "居士們,如果一個如法行事、正當行事的人希望:'啊,但願我能在現法中滅盡諸漏,證得無漏的心解脫、慧解脫,自己證知、實現、成就並安住!'這是可能的,他可能會在現法中滅盡諸漏,證得無漏的心解脫、慧解脫,自己證知、實現、成就並安住。為什麼?因為他是如法行事、正當行事的人。" 聽了這番話,沙羅村的婆羅 居士們對世尊說:"太妙了,喬達摩先生!太妙了,喬達摩先生!喬達摩先生,就像有人扶起倒下的東西,揭開遮蔽的東西,為迷路的人指明道路,在黑暗中舉起油燈,讓有眼之人得見諸色。同樣地,喬達摩先生以種種方便闡明了法。我們皈依喬達摩先生、法和比丘僧團。愿喬達摩先生接受我們為優婆塞,從今以後終生皈依。" 沙羅村經完 毗蘭若經

1. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena verañjakā brāhmaṇagahapatikā sāvatthiyaṃ paṭivasanti kenacideva karaṇīyena. Assosuṃ kho verañjakā brāhmaṇagahapatikā – 『『samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – 『itipi so bhagavā 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』. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī』』ti.

Atha kho verañjakā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā appekacce bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu; appekacce bhagavatā saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu; appekacce yena bhagavā tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu; appekacce bhagavato santike nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu; appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho verañjakā brāhmaṇagahapatikā bhagavantaṃ etadavocuṃ – 『『ko nu kho, bho gotama, hetu, ko paccayo yena midhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti? Ko pana, bho gotama, hetu, ko paccayo yena midhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī』』ti?

『『Adhammacariyāvisamacariyāhetu kho, gahapatayo, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti. Dhammacariyāsamacariyāhetu kho, gahapatayo , evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī』』ti.

『『Na kho mayaṃ imassa bhoto gotamassa saṃkhittena bhāsitassa, vitthārena atthaṃ avibhattassa, vitthārena atthaṃ ājānāma. Sādhu no bhavaṃ gotamo tathā dhammaṃ desetu yathā mayaṃ imassa bhoto gotamassa saṃkhittena bhāsitassa, vitthārena atthaṃ avibhattassa, vitthārena atthaṃ ājāneyyāmā』』ti. 『『Tena hi, gahapatayo, suṇātha sādhukaṃ manasi karotha, bhāsissāmī』』ti. 『『Evaṃ bho』』ti kho verañjakā brāhmaṇagahapatikā bhagavato paccassosuṃ. Bhagavā etadavoca –

這是我聽到的：有一次,世尊住在舍衛城(現在的沙赫特-馬赫特遺址)祇樹給孤獨園。那時,毗蘭若的婆羅門居士們因某些事務住在舍衛城。毗蘭若的婆羅門居士們聽說:"據說,尊貴的喬達摩沙門,釋迦族人,從釋迦族出家,現住在舍衛城祇樹給孤獨園。關於這位喬達摩尊者,有如此美好的名聲流傳:'他是世尊、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有天神、魔羅、梵天的世界,以及包括沙門婆羅門在內的天人。他宣說的法,開始善、中間善、結尾善,有意義,措辭優美;他闡明完整圓滿、清凈的梵行。'能見到這樣的阿羅漢是很好的。" 於是毗蘭若的婆羅門居士們來到世尊所在的地方。來到后,有些人向世尊禮拜,然後坐在一旁;有些人與世尊互相問候,寒暄後坐在一旁;有些人向世尊合掌,然後坐在一旁;有些人在世尊面前報上自己的姓名,然後坐在一旁;有些人默默地坐在一旁。坐在一旁的毗蘭若婆羅門居士們對世尊說:"尊敬的喬達摩先生,是什麼原因,什麼條件,使得這裡有些眾生身壞命終后往生到惡趣、惡道、墮處、地獄?又是什麼原因,什麼條件,使得這裡有些眾生身壞命終后往生到善趣、天界?" "居士們,正是由於非法行為、不正行為,這裡有些眾生身壞命終后往生到惡趣、惡道、墮處、地獄。居士們,正是由於如法行為、正當行爲,這裡有些眾生身壞命終后往生到善趣、天界。" "尊敬的喬達摩先生,我們不理解您簡略說的、未詳細解釋的這番話的詳細含義。請喬達摩先生為我們講說法,使我們能理解您簡略說的、未詳細解釋的這番話的詳細含義。""那麼,居士們,請仔細聽,好好用心,我要講了。""是的,先生。"毗蘭若的婆羅門居士們回答世尊。世尊說道:

1. 『『Tividhaṃ kho, gahapatayo, kāyena adhammacārī visamacārī hoti, catubbidhaṃ vācāya adhammacārī visamacārī hoti, tividhaṃ manasā adhammacārī visamacārī hoti.

『『Kathañca, gahapatayo , tividhaṃ kāyena adhammacārī visamacārī hoti? Idha, gahapatayo, ekacco pāṇātipātī hoti. Luddo lohitapāṇi hatappahate niviṭṭho adayāpanno pāṇabhūtesu. Adinnādāyī kho pana hoti. Yaṃ taṃ parassa paravittūpakaraṇaṃ… taṃ adinnaṃ theyyasaṅkhātaṃ ādātā hoti. Kāmesumicchācārī kho pana hoti. Yā tā māturakkhitā… tathārūpāsu cārittaṃ āpajjitā hoti. Evaṃ kho, gahapatayo, tividhaṃ kāyena adhammacārī visamacārī hoti.

『『Kathañca, gahapatayo, catubbidhaṃ vācāya adhammacārī visamacārī hoti? Idha, gahapatayo, ekacco musāvādī hoti. Sabhāgato vā… sampajānamusā bhāsitā hoti. Pisuṇavāco kho pana hoti. Ito sutvā amutra akkhātā… vaggakaraṇiṃ vācaṃ bhāsitā hoti. Pharusavāco kho pana hoti. Yā sā vācā aṇḍakā kakkasā… tathārūpiṃ vācaṃ bhāsitā hoti. Samphappalāpī kho pana hoti. Akālavādī… apariyantavatiṃ anatthasaṃhitaṃ. Evaṃ kho, gahapatayo, catubbidhaṃ vācāya adhammacārī visamacārī hoti.

『『Kathañca, gahapatayo, tividhaṃ manasā adhammacārī visamacārī hoti? Idha, gahapatayo, ekacco abhijjhālu hoti…pe… taṃ mamassā』ti. Byāpannacitto kho pana hoti paduṭṭhamanasaṅkappo – ime sattā haññantu vā… mā vā ahesu』nti. Micchādiṭṭhiko kho pana hoti viparītadassano – 『natthi dinnaṃ, natthi yiṭṭhaṃ… sacchikatvā pavedentī』ti. Evaṃ kho, gahapatayo, tividhaṃ manasā adhammacārī visamacārī hoti.

『『Evaṃ adhammacariyāvisamacariyāhetu kho, gahapatayo, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti.

1. 『『Tividhaṃ kho, gahapatayo, kāyena dhammacārī samacārī hoti, catubbidhaṃ vācāya dhammacārī samacārī hoti, tividhaṃ manasā dhammacārī samacārī hoti.

『『Kathañca, gahapatayo, tividhaṃ kāyena dhammacārī samacārī hoti? Idha, gahapatayo, ekacco pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. Adinnādānaṃ pahāya adinnādānā paṭivirato hoti, yaṃ taṃ parassa… taṃ nādinnaṃ theyyasaṅkhātaṃ ādātā hoti. Kāmesumicchācāraṃ pahāya… tathārūpāsu na cārittaṃ āpajjitā hoti. Evaṃ kho, gahapatayo, tividhaṃ kāyena dhammacārī samacārī hoti.

『『Kathañca, gahapatayo, catubbidhaṃ vācāya dhammacārī samacārī hoti? Idha, gahapatayo, ekacco musāvādaṃ pahāya musāvādā paṭivirato hoti. Sabhāgato vā…pe… na sampajānamusā bhāsitā hoti. Pisuṇaṃ vācaṃ pahāya… samaggakaraṇiṃ vācaṃ bhāsitā hoti. Pharusaṃ vācaṃ pahāya… tathārūpiṃ vācaṃ bhāsitā hoti. Samphappalāpaṃ pahāya… kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ . Evaṃ kho, gahapatayo, catubbidhaṃ vācāya dhammacārī samacārī hoti.

『『Kathañca, gahapatayo, tividhaṃ manasā dhammacārī samacārī hoti? Idha, gahapatayo, ekacco anabhijjhālu hoti. Yaṃ taṃ parassa paravittūpakaraṇaṃ taṃ nābhijjhātā hoti 『aho vata yaṃ parassa, taṃ mamassā』ti. Abyāpannacitto kho pana hoti appaduṭṭhamanasaṅkappo – 『ime sattā averā abyābajjhā anīghā sukhī attānaṃ pariharantū』ti. Sammādiṭṭhiko kho pana hoti aviparītadassano – 『atthi dinnaṃ, atthi yiṭṭhaṃ… sayaṃ abhiññā sacchikatvā pavedentī』ti. Evaṃ kho, gahapatayo, tividhaṃ manasā dhammacārī samacārī hoti.

『『Evaṃ dhammacariyāsamacariyāhetu kho, gahapatayo, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.

"居士們,身體有三種非法行為、不正行為,語言有四種非法行為、不正行為,意念有三種非法行為、不正行為。 "居士們,什麼是身體的三種非法行為、不正行為?居士們,這裡有人殺生,殘忍嗜血,手沾鮮血,專事殺戮,對眾生毫無憐憫之心。他偷盜。凡是他人的財物...他都會以偷盜的方式拿走不屬於自己的東西。他邪淫。與受母親保護的...這樣的女子發生關係。居士們,這就是身體的三種非法行為、不正行為。 "居士們,什麼是語言的四種非法行為、不正行為?居士們,這裡有人妄語。無論是在集會上...他故意說謊。他兩舌。他在這裡聽到后在那裡說...說導致分黨的話。他惡口。他說粗鄙、粗暴的...這樣的話。他綺語。他不合時宜地說話...無限制,無益處。居士們,這就是語言的四種非法行為、不正行為。 "居士們,什麼是意念的三種非法行為、不正行為?居士們,這裡有人貪婪...變成我的!'他懷有惡意,心中充滿邪惡的想法:'愿這些眾生被殺...不復存在!'他持邪見,有顛倒的見解:'沒有佈施,沒有供養...宣說今世來世的。'居士們,這就是意念的三種非法行為、不正行為。 "居士們,正是由於這些非法行為、不正行為,這裡有些眾生身壞命終后往生到惡趣、惡道、墮處、地獄。 "居士們,身體有三種如法行為、正當行爲,語言有四種如法行為、正當行爲,意念有三種如法行為、正當行爲。 "居士們,什麼是身體的三種如法行為、正當行爲?居士們,這裡有人捨棄殺生,遠離殺生,放下刀杖,有羞恥心,有同情心,懷著利益一切眾生的慈悲心而生活。他捨棄不與取,遠離不與取。凡是他人的...他都不會以偷盜的方式拿走不屬於自己的東西。他捨棄邪淫...不與這樣的女子發生性行為。居士們,這就是身體的三種如法行為、正當行爲。 "居士們,什麼是語言的四種如法行為、正當行爲?居士們,這裡有人捨棄妄語,遠離妄語。無論是在集會上...他不會故意說謊。他捨棄兩舌...說導致和諧的話。他捨棄惡口...說這樣的話。他捨棄綺語...合時宜,有根據,有限度,有益處。居士們,這就是語言的四種如法行為、正當行爲。 "居士們,什麼是意念的三種如法行為、正當行爲?居士們,這裡有人不貪婪。凡是他人的財物,他不貪求:'但願別人的東西變成我的!'他沒有惡意,心中沒有邪惡的想法,而是想:'愿這些眾生沒有敵意,沒有怨恨,沒有痛苦,快樂地保護自己!'他持正見,有正確的見解:'有佈施,有供養...能以自己的智慧證悟並宣說今世來世的。'居士們,這就是意念的三種如法行為、正當行爲。 "居士們,正是由於這些如法行為、正當行爲,這裡有些眾生身壞命終后往生到善趣、天界。

1. 『『Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī – 『aho vatāhaṃ kāyassa bhedā paraṃ maraṇā khattiyamahāsālānaṃ sahabyataṃ upapajjeyya』nti ; ṭhānaṃ kho panetaṃ vijjati, yaṃ so kāyassa bhedā paraṃ maraṇā khattiyamahāsālānaṃ sahabyataṃ upapajjeyya. Taṃ kissa hetu? Tathā hi so dhammacārī samacārī.

『『Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī – 『aho vatāhaṃ kāyassa bhedā paraṃ maraṇā brāhmaṇamahāsālānaṃ gahapatimahāsālānaṃ sahabyataṃ upapajjeyya』nti; ṭhānaṃ kho panetaṃ vijjati, yaṃ so kāyassa bhedā paraṃ maraṇā gahapatimahāsālānaṃ sahabyataṃ upapajjeyya. Taṃ kissa hetu ? Tathā hi so dhammacārī samacārī.

『『Ākaṅkeyya ce, gahapatayo, dhammacārī samacārī – 『aho vatāhaṃ kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjeyya』nti; ṭhānaṃ kho panetaṃ vijjati, yaṃ so kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjeyya. Taṃ kissa hetu? Tathā hi so dhammacārī samacārī.

『『Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī – 『aho vatāhaṃ kāyassa bhedā paraṃ maraṇā tāvatiṃsānaṃ devānaṃ… yāmānaṃ devānaṃ… tusitānaṃ devānaṃ… nimmānaratīnaṃ devānaṃ… paranimmitavasavattīnaṃ devānaṃ… brahmakāyikānaṃ devānaṃ sahabyataṃ upapajjeyya』nti; ṭhānaṃ kho panetaṃ vijjati, yaṃ so kāyassa bhedā paraṃ maraṇā brahmakāyikānaṃ devānaṃ sahabyataṃ upapajjeyya. Taṃ kissa hetu? Tathā hi so dhammacārī samacārī.

『『Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī – 『aho vatāhaṃ kāyassa bhedā paraṃ maraṇā ābhānaṃ devānaṃ sahabyataṃ upapajjeyya』nti; ṭhānaṃ kho panetaṃ vijjati, yaṃ so kāyassa bhedā paraṃ maraṇā ābhānaṃ devānaṃ sahabyataṃ upapajjeyya. Taṃ kissa hetu? Tathā hi so dhammacārī samacārī.

『『Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī 『aho vatāhaṃ kāyassa bhedā paraṃ maraṇā parittābhānaṃ devānaṃ…pe… appamāṇābhānaṃ devānaṃ… ābhassarānaṃ devānaṃ… parittasubhānaṃ devānaṃ… appamāṇasubhānaṃ devānaṃ… subhakiṇhānaṃ devānaṃ … vehapphalānaṃ devānaṃ… avihānaṃ devānaṃ… atappānaṃ devānaṃ… sudassānaṃ devānaṃ… sudassīnaṃ devānaṃ… akaniṭṭhānaṃ devānaṃ… ākāsānañcāyatanūpagānaṃ devānaṃ… viññāṇañcāyatanūpagānaṃ devānaṃ… ākiñcaññāyatanūpagānaṃ devānaṃ… nevasaññānāsaññāyatanūpagānaṃ devānaṃ sahabyataṃ upapajjeyya』nti; ṭhānaṃ kho panetaṃ vijjati, yaṃ so kāyassa bhedā paraṃ maraṇā nevasaññānāsaññāyatanūpagānaṃ devānaṃ sahabyataṃ upapajjeyya. Taṃ kissa hetu? Tathā hi so dhammacārī samacārī.

『『Ākaṅkheyya ce gahapatayo dhammacārī samacārī – 『aho vatāhaṃ āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya』nti; ṭhānaṃ kho panetaṃ vijjati, 『yaṃ so āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya. Taṃ kissa hetu? Tathā hi so dhammacārī samacārī』』』ti.

1. Evaṃ vutte, verañjakā brāhmaṇagahapatikā bhagavantaṃ etadavocuṃ – 『『abhikkantaṃ, bho gotama, abhikkantaṃ bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya, cakkhumanto rūpāni dakkhantīti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Ete mayaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāma dhammañca bhikkhusaṅghañca. Upāsake no bhavaṃ gotamo dhāretu ajjatagge pāṇupete saraṇaṃ gate』』ti.

Verañjakasuttaṃ niṭṭhitaṃ dutiyaṃ.

1. Mahāvedallasuttaṃ

"居士們,如果一個如法行事、正當行事的人希望:'啊,但願我身壞命終后能往生到剎帝利大富豪家中!'這是可能的,他可能會身壞命終后往生到剎帝利大富豪家中。為什麼?因為他是如法行事、正當行事的人。 "居士們,如果一個如法行事、正當行事的人希望:'啊,但願我身壞命終后能往生到婆羅門大富豪家中...居士大富豪家中!'這是可能的,他可能會身壞命終后往生到居士大富豪家中。為什麼?因為他是如法行事、正當行事的人。 "居士們,如果一個如法行事、正當行事的人希望:'啊,但願我身壞命終后能往生到四大王天!'這是可能的,他可能會身壞命終后往生到四大王天。為什麼?因為他是如法行事、正當行事的人。 "居士們,如果一個如法行事、正當行事的人希望:'啊,但願我身壞命終后能往生到三十三天...夜摩天...兜率天...化樂天...他化自在天...梵眾天!'這是可能的,他可能會身壞命終后往生到梵眾天。為什麼?因為他是如法行事、正當行事的人。 "居士們,如果一個如法行事、正當行事的人希望:'啊,但願我身壞命終后能往生到光音天!'這是可能的,他可能會身壞命終后往生到光音天。為什麼?因為他是如法行事、正當行事的人。 "居士們,如果一個如法行事、正當行事的人希望:'啊,但願我身壞命終后能往生到少光天...無量光天...光音天...少凈天...無量凈天...遍凈天...廣果天...無想天...無煩天...善現天...善見天...色究竟天...空無邊處天...識無邊處天...無所有處天...非想非非想處天!'這是可能的,他可能會身壞命終后往生到非想非非想處天。為什麼?因為他是如法行事、正當行事的人。 "居士們,如果一個如法行事、正當行事的人希望:'啊,但願我能在現法中滅盡諸漏,證得無漏的心解脫、慧解脫,自己證知、實現、成就並安住!'這是可能的,他可能會在現法中滅盡諸漏,證得無漏的心解脫、慧解脫,自己證知、實現、成就並安住。為什麼?因為他是如法行事、正當行事的人。" 聽了這番話,毗蘭若的婆羅門居士們對世尊說:"太妙了,喬達摩先生!太妙了,喬達摩先生!喬達摩先生,就像有人扶起倒下的東西,揭開遮蔽的東西,為迷路的人指明道路,在黑暗中舉起油燈,讓有眼之人得見諸色。同樣地,喬達摩先生以種種方便闡明了法。我們皈依喬達摩先生、法和比丘僧團。愿喬達摩先生接受我們為優婆塞,從今以後終生皈依。" 毗蘭若經完 大廣解經

1. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho āyasmā mahākoṭṭhiko sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṃ sāriputtaṃ etadavoca –

『『『Duppañño duppañño』ti, āvuso, vuccati. Kittāvatā nu kho, āvuso, duppaññoti vuccatī』』ti?

『『『Nappajānāti nappajānātī』ti kho, āvuso, tasmā duppaññoti vuccati.

『『Kiñca nappajānāti? 『Idaṃ dukkha』nti nappajānāti, 『ayaṃ dukkhasamudayo』ti nappajānāti, 『ayaṃ dukkhanirodho』ti nappajānāti, 『ayaṃ dukkhanirodhagāminī paṭipadā』ti nappajānāti. 『Nappajānāti nappajānātī』ti kho, āvuso, tasmā duppaññoti vuccatī』』ti.

『『『Sādhāvuso』ti kho āyasmā mahākoṭṭhiko āyasmato sāriputtassa bhāsitaṃ abhinanditvā anumoditvā āyasmantaṃ sāriputtaṃ uttariṃ pañhaṃ apucchi –

『『『Paññavā paññavā』ti, āvuso, vuccati. Kittāvatā nu kho, āvuso, paññavāti vuccatī』』ti?

『『『Pajānāti pajānātī』ti kho, āvuso, tasmā paññavāti vuccati.

『『Kiñca pajānāti? 『Idaṃ dukkha』nti pajānāti, 『ayaṃ dukkhasamudayo』ti pajānāti, 『ayaṃ dukkhanirodho』ti pajānāti, 『ayaṃ dukkhanirodhagāminī paṭipadā』ti pajānāti. 『Pajānāti pajānātī』ti kho, āvuso, tasmā paññavāti vuccatī』』ti.

『『『Viññāṇaṃ viññāṇa』nti, āvuso, vuccati. Kittāvatā nu kho, āvuso, viññāṇanti vuccatī』』ti?

『『『Vijānāti vijānātī』ti kho, āvuso, tasmā viññāṇanti vuccati.

『『Kiñca vijānāti? Sukhantipi vijānāti, dukkhantipi vijānāti, adukkhamasukhantipi vijānāti. 『Vijānāti vijānātī』ti kho, āvuso, tasmā viññāṇanti vuccatī』』ti.

『『Yā cāvuso, paññā yañca viññāṇaṃ – ime dhammā saṃsaṭṭhā udāhu visaṃsaṭṭhā? Labbhā ca panimesaṃ dhammānaṃ vinibbhujitvā [vinibbhujjitvā vinibbhujjitvā (ka.)] vinibbhujitvā nānākaraṇaṃ paññāpetu』』nti? 『『Yā cāvuso, paññā yañca viññāṇaṃ – ime dhammā saṃsaṭṭhā, no visaṃsaṭṭhā. Na ca labbhā imesaṃ dhammānaṃ vinibbhujitvā vinibbhujitvā nānākaraṇaṃ paññāpetuṃ. Yaṃ hāvuso [yañcāvuso (syā. kaṃ. ka.)], pajānāti taṃ vijānāti, yaṃ vijānāti taṃ pajānāti. Tasmā ime dhammā saṃsaṭṭhā, no visaṃsaṭṭhā. Na ca labbhā imesaṃ dhammānaṃ vinibbhujitvā vinibbhujitvā nānākaraṇaṃ paññāpetu』』nti.

『『Yā cāvuso, paññā yañca viññāṇaṃ – imesaṃ dhammānaṃ saṃsaṭṭhānaṃ no visaṃsaṭṭhānaṃ kiṃ nānākaraṇa』』nti? 『『Yā cāvuso, paññā yañca viññāṇaṃ – imesaṃ dhammānaṃ saṃsaṭṭhānaṃ no visaṃsaṭṭhānaṃ paññā bhāvetabbā, viññāṇaṃ pariññeyyaṃ. Idaṃ nesaṃ nānākaraṇa』』nti.

1. 『『『Vedanā vedanā』ti, āvuso, vuccati. Kittāvatā nu kho, āvuso , vedanāti vuccatī』』ti?

『『『Vedeti vedetī』ti kho, āvuso, tasmā vedanāti vuccati.

『『Kiñca vedeti? Sukhampi vedeti, dukkhampi vedeti, adukkhamasukhampi vedeti. 『Vedeti vedetī』ti kho, āvuso, tasmā vedanāti vuccatī』』ti.

『『『Saññā saññā』ti, āvuso, vuccati. Kittāvatā nu kho, āvuso, saññāti vuccatī』』ti?

『『『Sañjānāti sañjānātī』ti kho, āvuso, tasmā saññāti vuccati.

『『Kiñca sañjānāti? Nīlakampi sañjānāti, pītakampi sañjānāti, lohitakampi sañjānāti, odātampi sañjānāti. 『Sañjānāti sañjānātī』ti kho, āvuso, tasmā saññāti vuccatī』』ti.

『『Yā cāvuso, vedanā yā ca saññā yañca viññāṇaṃ – ime dhammā saṃsaṭṭhā udāhu visaṃsaṭṭhā? Labbhā ca panimesaṃ dhammānaṃ vinibbhujitvā vinibbhujitvā nānākaraṇaṃ paññāpetu』』nti? 『『Yā cāvuso, vedanā yā ca saññā yañca viññāṇaṃ – ime dhammā saṃsaṭṭhā, no visaṃsaṭṭhā. Na ca labbhā imesaṃ dhammānaṃ vinibbhujitvā vinibbhujitvā nānākaraṇaṃ paññāpetuṃ. Yaṃ hāvuso [yañcāvuso (syā. kaṃ. ka.)], vedeti taṃ sañjānāti, yaṃ sañjānāti taṃ vijānāti. Tasmā ime dhammā saṃsaṭṭhā no visaṃsaṭṭhā. Na ca labbhā imesaṃ dhammānaṃ vinibbhujitvā vinibbhujitvā nānākaraṇaṃ paññāpetu』』nti.

這是我聽到的：有一次,世尊住在舍衛城(現在的沙赫特-馬赫特遺址)祇樹給孤獨園。那時,尊者大拘絺羅在傍晚結束禪修后,來到尊者舍利弗所在的地方。來到后,與尊者舍利弗互相問候。寒暄后,坐在一旁。坐在一旁的尊者大拘絺羅對尊者舍利弗說: "賢友,人們說'愚鈍,愚鈍'。賢友,到什麼程度才稱為愚鈍呢?" "賢友,因為'不了知,不了知',所以稱為愚鈍。" "不了知什麼?不了知'這是苦',不了知'這是苦的生起',不了知'這是苦的止息',不了知'這是導向苦止息的道路'。賢友,因為'不了知,不了知',所以稱為愚鈍。" 尊者大拘絺羅對尊者舍利弗的話表示贊同和隨喜,然後又問了更深入的問題: "賢友,人們說'有智慧,有智慧'。賢友,到什麼程度才稱為有智慧呢?" "賢友,因為'了知,了知',所以稱為有智慧。" "了知什麼?了知'這是苦',了知'這是苦的生起',了知'這是苦的止息',了知'這是導向苦止息的道路'。賢友,因為'了知,了知',所以稱為有智慧。" "賢友,人們說'識,識'。賢友,到什麼程度才稱為識呢?" "賢友,因為'識知,識知',所以稱為識。" "識知什麼?識知樂,也識知苦,也識知不苦不樂。賢友,因為'識知,識知',所以稱為識。" "賢友,這智慧和這識,這些法是相混合的還是分開的?能否把這些法分開來說明它們的區別?" "賢友,這智慧和這識,這些法是相混合的,不是分開的。不能把這些法分開來說明它們的區別。賢友,凡是了知的就是識知的,凡是識知的就是了知的。因此這些法是相混合的,不是分開的。不能把這些法分開來說明它們的區別。" "賢友,這智慧和這識,這些相混合而不分開的法,它們有什麼區別?" "賢友,這智慧和這識,這些相混合而不分開的法,智慧應當被修習,識應當被遍知。這就是它們的區別。" "賢友,人們說'受,受'。賢友,到什麼程度才稱為受呢?" "賢友,因為'感受,感受',所以稱為受。" "感受什麼?感受樂,也感受苦,也感受不苦不樂。賢友,因為'感受,感受',所以稱為受。" "賢友,人們說'想,想'。賢友,到什麼程度才稱為想呢?" "賢友,因為'認知,認知',所以稱為想。" "認知什麼?認知藍色,也認知黃色,也認知紅色,也認知白色。賢友,因為'認知,認知',所以稱為想。" "賢友,這受和這想和這識,這些法是相混合的還是分開的?能否把這些法分開來說明它們的區別?" "賢友,這受和這想和這識,這些法是相混合的,不是分開的。不能把這些法分開來說明它們的區別。賢友,凡是感受的就是認知的,凡是認知的就是識知的。因此這些法是相混合的,不是分開的。不能把這些法分開來說明它們的區別。"

1. 『『Nissaṭṭhena hāvuso [nissaṭṭhena panāvuso (?)], pañcahi indriyehi parisuddhena manoviññāṇena kiṃ neyya』』nti?

『『Nissaṭṭhena āvuso, pañcahi indriyehi parisuddhena manoviññāṇena 『ananto ākāso』ti ākāsānañcāyatanaṃ neyyaṃ, 『anantaṃ viññāṇa』nti viññāṇañcāyatanaṃ neyyaṃ, 『natthi kiñcī』ti ākiñcaññāyatanaṃ neyya』』nti.

『『Neyyaṃ panāvuso, dhammaṃ kena pajānātī』』ti?

『『Neyyaṃ kho, āvuso, dhammaṃ paññācakkhunā pajānātī』』ti.

『『Paññā panāvuso, kimatthiyā』』ti?

『『Paññā kho, āvuso, abhiññatthā pariññatthā pahānatthā』』ti.

1. 『『Kati panāvuso, paccayā sammādiṭṭhiyā uppādāyā』』ti?

『『Dve kho, āvuso, paccayā sammādiṭṭhiyā uppādāya – parato ca ghoso, yoniso ca manasikāro. Ime kho, āvuso, dve paccayā sammādiṭṭhiyā uppādāyā』』ti.

『『Katihi panāvuso, aṅgehi anuggahitā sammādiṭṭhi cetovimuttiphalā ca hoti cetovimuttiphalānisaṃsā ca, paññāvimuttiphalā ca hoti paññāvimuttiphalānisaṃsā cā』』ti?

『『Pañcahi kho, āvuso, aṅgehi anuggahitā sammādiṭṭhi cetovimuttiphalā ca hoti cetovimuttiphalānisaṃsā ca, paññāvimuttiphalā ca hoti paññāvimuttiphalānisaṃsā ca. Idhāvuso, sammādiṭṭhi sīlānuggahitā ca hoti, sutānuggahitā ca hoti, sākacchānuggahitā ca hoti, samathānuggahitā ca hoti, vipassanānuggahitā ca hoti. Imehi kho, āvuso, pañcahaṅgehi anuggahitā sammādiṭṭhi cetovimuttiphalā ca hoti cetovimuttiphalānisaṃsā ca, paññāvimuttiphalā ca hoti paññāvimuttiphalānisaṃsā cā』』ti.

1. 『『Kati panāvuso, bhavā』』ti?

『『Tayome, āvuso, bhavā – kāmabhavo , rūpabhavo, arūpabhavo』』ti.

『『Kathaṃ panāvuso, āyatiṃ punabbhavābhinibbatti hotī』』ti?

『『Avijjānīvaraṇānaṃ kho, āvuso, sattānaṃ taṇhāsaṃyojanānaṃ tatratatrābhinandanā – evaṃ āyatiṃ punabbhavābhinibbatti hotī』』ti.

『『Kathaṃ panāvuso, āyatiṃ punabbhavābhinibbatti na hotī』』ti?

『『Avijjāvirāgā kho, āvuso, vijjuppādā taṇhānirodhā – evaṃ āyatiṃ punabbhavābhinibbatti na hotī』』ti.

1. 『『Katamaṃ panāvuso, paṭhamaṃ jhāna』』nti?

『『Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati – idaṃ vuccati, āvuso, paṭhamaṃ jhāna』』nti.

『『Paṭhamaṃ panāvuso, jhānaṃ katiaṅgika』』nti?

『『Paṭhamaṃ kho, āvuso, jhānaṃ pañcaṅgikaṃ. Idhāvuso, paṭhamaṃ jhānaṃ samāpannassa bhikkhuno vitakko ca vattati, vicāro ca pīti ca sukhañca cittekaggatā ca. Paṭhamaṃ kho, āvuso, jhānaṃ evaṃ pañcaṅgika』』nti.

『『Paṭhamaṃ panāvuso, jhānaṃ kataṅgavippahīnaṃ kataṅgasamannāgata』』nti?

『『Paṭhamaṃ kho, āvuso, jhānaṃ pañcaṅgavippahīnaṃ, pañcaṅgasamannāgataṃ. Idhāvuso, paṭhamaṃ jhānaṃ samāpannassa bhikkhuno kāmacchando pahīno hoti, byāpādo pahīno hoti, thīnamiddhaṃ pahīnaṃ hoti, uddhaccakukkuccaṃ pahīnaṃ hoti, vicikicchā pahīnā hoti; vitakko ca vattati, vicāro ca pīti ca sukhañca cittekaggatā ca. Paṭhamaṃ kho, āvuso, jhānaṃ evaṃ pañcaṅgavippahīnaṃ pañcaṅgasamannāgata』』nti.

1. 『『Pañcimāni , āvuso, indriyāni nānāvisayāni nānāgocarāni, na aññamaññassa gocaravisayaṃ paccanubhonti, seyyathidaṃ – cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ. Imesaṃ kho, āvuso, pañcannaṃ indriyānaṃ nānāvisayānaṃ nānāgocarānaṃ, na aññamaññassa gocaravisayaṃ paccanubhontānaṃ, kiṃ paṭisaraṇaṃ, ko ca nesaṃ gocaravisayaṃ paccanubhotī』』ti?

『『Pañcimāni, āvuso, indriyāni nānāvisayāni nānāgocarāni, na aññamaññassa gocaravisayaṃ paccanubhonti, seyyathidaṃ – cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ. Imesaṃ kho, āvuso, pañcannaṃ indriyānaṃ nānāvisayānaṃ nānāgocarānaṃ, na aññamaññassa gocaravisayaṃ paccanubhontānaṃ, mano paṭisaraṇaṃ, mano ca nesaṃ gocaravisayaṃ paccanubhotī』』ti.

"賢友,離開五根,以清凈的意識,應當了知什麼?" "賢友,離開五根,以清凈的意識,應當了知'虛空無邊'而進入空無邊處,應當了知'識無邊'而進入識無邊處,應當了知'無所有'而進入無所有處。" "賢友,以什麼來了知應當了知的法?" "賢友,以慧眼來了知應當了知的法。" "賢友,智慧有什麼用?" "賢友,智慧是爲了證知、遍知、斷除。" "賢友,有幾種因緣能生起正見?" "賢友,有兩種因緣能生起正見 - 聽聞他人的聲音和如理作意。賢友,這兩種因緣能生起正見。" "賢友,正見由幾種支分輔助,才能成為心解脫的果和心解脫的利益,慧解脫的果和慧解脫的利益?" "賢友,正見由五種支分輔助,才能成為心解脫的果和心解脫的利益,慧解脫的果和慧解脫的利益。賢友,在這裡,正見由戒輔助,由聞輔助,由論輔助,由止輔助,由觀輔助。賢友,由這五種支分輔助的正見,才能成為心解脫的果和心解脫的利益,慧解脫的果和慧解脫的利益。" "賢友,有幾種有?" "賢友,有三種有 - 欲有、色有、無色有。" "賢友,未來如何再生?" "賢友,無明所覆、愛結所繫的眾生,對此處彼處的喜愛 - 這樣就有未來的再生。" "賢友,未來如何不再生?" "賢友,無明離貪、明生起、愛滅 - 這樣就沒有未來的再生。" "賢友,什麼是初禪?" "賢友,在這裡,比丘離欲、離不善法,有尋有伺,由離生喜樂,成就初禪而住。賢友,這稱為初禪。" "賢友,初禪有幾支?" "賢友,初禪有五支。賢友,在這裡,入初禪的比丘有尋、伺、喜、樂、心一境性。賢友,初禪就是這樣有五支。" "賢友,初禪舍離幾支,具足幾支?" "賢友,初禪舍離五支,具足五支。賢友,在這裡,入初禪的比丘舍離了欲貪、嗔恚、昏沉睡眠、掉舉惡作、疑;具足了尋、伺、喜、樂、心一境性。賢友,初禪就是這樣舍離五支,具足五支。" "賢友,這五根各有不同的境界、不同的行處,不互相感受對方的行處境界,即眼根、耳根、鼻根、舌根、身根。這五根各有不同的境界、不同的行處,不互相感受對方的行處境界,它們以什麼為依止?什麼能感受它們的行處境界?" "賢友,這五根各有不同的境界、不同的行處,不互相感受對方的行處境界,即眼根、耳根、鼻根、舌根、身根。這五根各有不同的境界、不同的行處,不互相感受對方的行處境界,它們以意為依止,意能感受它們的行處境界。"

1. 『『Pañcimāni, āvuso, indriyāni, seyyathidaṃ – cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ. Imāni kho, āvuso, pañcindriyāni kiṃ paṭicca tiṭṭhantī』』ti?

『『Pañcimāni, āvuso, indriyāni, seyyathidaṃ – cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ. Imāni kho, āvuso, pañcindriyāni āyuṃ paṭicca tiṭṭhantī』』ti.

『『Āyu panāvuso, kiṃ paṭicca tiṭṭhatī』』ti?

『『Āyu usmaṃ paṭicca tiṭṭhatī』』ti.

『『Usmā panāvuso, kiṃ paṭicca tiṭṭhatī』』ti?

『『Usmā āyuṃ paṭicca tiṭṭhatī』』ti.

『『Idāneva kho mayaṃ, āvuso, āyasmato sāriputtassa bhāsitaṃ evaṃ ājānāma – 『āyu usmaṃ paṭicca tiṭṭhatī』ti. Idāneva pana mayaṃ, āvuso, āyasmato sāriputtassa bhāsitaṃ evaṃ ājānāma – 『usmā āyuṃ paṭicca tiṭṭhatī』ti.

『『Yathā kathaṃ panāvuso, imassa bhāsitassa attho daṭṭhabbo』』ti?

『『Tena hāvuso, upamaṃ te karissāmi; upamāyapidhekacce viññū purisā bhāsitassa atthaṃ ājānanti. Seyyathāpi, āvuso, telappadīpassa jhāyato acciṃ paṭicca ābhā paññāyati, ābhaṃ paṭicca acci paññāyati; evameva kho, āvuso, āyu usmaṃ paṭicca tiṭṭhati, usmā āyuṃ paṭicca tiṭṭhatī』』ti.

1. 『『Teva nu kho, āvuso, āyusaṅkhārā, te vedaniyā dhammā udāhu aññe āyusaṅkhārā aññe vedaniyā dhammā』』ti? 『『Na kho , āvuso, teva āyusaṅkhārā te vedaniyā dhammā. Te ca hāvuso, āyusaṅkhārā abhaviṃsu te vedaniyā dhammā, na yidaṃ saññāvedayitanirodhaṃ samāpannassa bhikkhuno vuṭṭhānaṃ paññāyetha. Yasmā ca kho, āvuso, aññe āyusaṅkhārā aññe vedaniyā dhammā, tasmā saññāvedayitanirodhaṃ samāpannassa bhikkhuno vuṭṭhānaṃ paññāyatī』』ti.

『『Yadā nu kho, āvuso, imaṃ kāyaṃ kati dhammā jahanti; athāyaṃ kāyo ujjhito avakkhitto seti, yathā kaṭṭhaṃ acetana』』nti?

『『Yadā kho, āvuso, imaṃ kāyaṃ tayo dhammā jahanti – āyu usmā ca viññāṇaṃ; athāyaṃ kāyo ujjhito avakkhitto seti, yathā kaṭṭhaṃ acetana』』nti.

『『Yvāyaṃ, āvuso, mato kālaṅkato, yo cāyaṃ bhikkhu saññāvedayitanirodhaṃ samāpanno – imesaṃ kiṃ nānākaraṇa』』nti?

『『Yvāyaṃ, āvuso, mato kālaṅkato tassa kāyasaṅkhārā niruddhā paṭippassaddhā , vacīsaṅkhārā niruddhā paṭippassaddhā, cittasaṅkhārā niruddhā paṭippassaddhā, āyu parikkhīṇo, usmā vūpasantā, indriyāni paribhinnāni. Yo cāyaṃ bhikkhu saññāvedayitanirodhaṃ samāpanno tassapi kāyasaṅkhārā niruddhā paṭippassaddhā, vacīsaṅkhārā niruddhā paṭippassaddhā, cittasaṅkhārā niruddhā paṭippassaddhā, āyu na parikkhīṇo, usmā avūpasantā, indriyāni vippasannāni. Yvāyaṃ, āvuso, mato kālaṅkato, yo cāyaṃ bhikkhu saññāvedayitanirodhaṃ samāpanno – idaṃ nesaṃ nānākaraṇa』』nti.

1. 『『Kati panāvuso, paccayā adukkhamasukhāya cetovimuttiyā samāpattiyā』』ti?

『『Cattāro kho, āvuso, paccayā adukkhamasukhāya cetovimuttiyā samāpattiyā. Idhāvuso, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Ime kho, āvuso, cattāro paccayā adukkhamasukhāya cetovimuttiyā samāpattiyā』』ti.

『『Kati panāvuso, paccayā animittāya cetovimuttiyā samāpattiyā』』ti?

『『Dve kho, āvuso, paccayā animittāya cetovimuttiyā samāpattiyā – sabbanimittānañca amanasikāro, animittāya ca dhātuyā manasikāro. Ime kho, āvuso, dve paccayā animittāya cetovimuttiyā samāpattiyā』』ti.

『『Kati panāvuso, paccayā animittāya cetovimuttiyā ṭhitiyā』』ti?

『『Tayo kho, āvuso, paccayā animittāya cetovimuttiyā ṭhitiyā – sabbanimittānañca amanasikāro, animittāya ca dhātuyā manasikāro, pubbe ca abhisaṅkhāro. Ime kho, āvuso, tayo paccayā animittāya cetovimuttiyā ṭhitiyā』』ti.

『『Kati panāvuso, paccayā animittāya cetovimuttiyā vuṭṭhānāyā』』ti?

『『Dve kho, āvuso, paccayā animittāya cetovimuttiyā vuṭṭhānāya – sabbanimittānañca manasikāro, animittāya ca dhātuyā amanasikāro. Ime kho, āvuso, dve paccayā animittāya cetovimuttiyā vuṭṭhānāyā』』ti.

"賢友,這五根,即眼根、耳根、鼻根、舌根、身根。這五根依什麼而住?" "賢友,這五根,即眼根、耳根、鼻根、舌根、身根。這五根依壽命而住。" "賢友,壽命又依什麼而住?" "壽命依體溫而住。" "賢友,體溫又依什麼而住?" "體溫依壽命而住。" "賢友,我們剛才理解尊者舍利弗的話是:'壽命依體溫而住'。現在我們又理解尊者舍利弗的話是:'體溫依壽命而住'。賢友,這句話的意思應該如何理解?" "那麼,賢友,我給你打個比方。有些聰明人通過比喻就能理解所說的意思。賢友,就像油燈燃燒時,火焰依光明而顯現,光明依火焰而顯現。同樣地,賢友,壽命依體溫而住,體溫依壽命而住。" "賢友,壽行就是可感受的法,還是壽行是一回事,可感受的法是另一回事?" "賢友,壽行不是可感受的法。賢友,如果壽行就是可感受的法,那麼入想受滅定的比丘就不可能出定。賢友,正因為壽行是一回事,可感受的法是另一回事,所以入想受滅定的比丘能夠出定。" "賢友,當幾種法離開這個身體時,這個身體就被丟棄、拋棄,像無意識的木頭一樣躺在那裡?" "賢友,當三種法離開這個身體時,即壽命、體溫和識,這個身體就被丟棄、拋棄,像無意識的木頭一樣躺在那裡。" "賢友,已死亡的人和入想受滅定的比丘,他們有什麼區別?" "賢友,已死亡的人,他的身行已滅盡、平息,語行已滅盡、平息,心行已滅盡、平息,壽命已耗盡,體溫已消失,諸根已毀壞。而入想受滅定的比丘,他的身行也已滅盡、平息,語行已滅盡、平息,心行已滅盡、平息,但壽命未耗盡,體溫未消失,諸根清凈。賢友,已死亡的人和入想受滅定的比丘,這就是他們的區別。" "賢友,有幾種因緣能入不苦不樂的心解脫?" "賢友,有四種因緣能入不苦不樂的心解脫。在這裡,賢友,比丘舍樂、舍苦,先前的喜憂已滅,不苦不樂,舍念清凈,成就第四禪而住。賢友,這四種因緣能入不苦不樂的心解脫。" "賢友,有幾種因緣能入無相心解脫?" "賢友,有兩種因緣能入無相心解脫 - 不作意一切相,作意無相界。賢友,這兩種因緣能入無相心解脫。" "賢友,有幾種因緣能使無相心解脫持續?" "賢友,有三種因緣能使無相心解脫持續 - 不作意一切相,作意無相界,先前的準備。賢友,這三種因緣能使無相心解脫持續。" "賢友,有幾種因緣能從無相心解脫出定?" "賢友,有兩種因緣能從無相心解脫出定 - 作意一切相,不作意無相界。賢友,這兩種因緣能從無相心解脫出定。"

1. 『『Yā cāyaṃ, āvuso, appamāṇā cetovimutti, yā ca ākiñcaññā cetovimutti, yā ca suññatā cetovimutti, yā ca animittā cetovimutti – ime dhammā nānātthā ceva nānābyañjanā ca udāhu ekatthā byañjanameva nāna』』nti?

『『Yā cāyaṃ, āvuso, appamāṇā cetovimutti, yā ca ākiñcaññā cetovimutti, yā ca suññatā cetovimutti, yā ca animittā cetovimutti – atthi kho, āvuso, pariyāyo yaṃ pariyāyaṃ āgamma ime dhammā nānātthā ceva nānābyañjanā ca; atthi ca kho, āvuso, pariyāyo yaṃ pariyāyaṃ āgamma ime dhammā ekatthā, byañjanameva nānaṃ』』.

『『Katamo cāvuso, pariyāyo yaṃ pariyāyaṃ āgamma ime dhammā nānātthā ceva nānābyañjanā ca』』?

『『Idhāvuso, bhikkhu mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. Karuṇāsahagatena cetasā…pe… muditāsahagatena cetasā… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. Ayaṃ vuccatāvuso, appamāṇā cetovimutti』』.

『『Katamā cāvuso, ākiñcaññā cetovimutti』』?

『『Idhāvuso, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma natthi kiñcīti ākiñcaññāyatanaṃ upasampajja viharati. Ayaṃ vuccatāvuso, ākiñcaññā cetovimutti』』.

『『Katamā cāvuso, suññatā cetovimutti』』?

『『Idhāvuso, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati – 『suññamidaṃ attena vā attaniyena vā』ti. Ayaṃ vuccatāvuso, suññatā cetovimutti』』.

『『Katamā cāvuso, animittā cetovimutti』』?

『『Idhāvuso, bhikkhu sabbanimittānaṃ amanasikārā animittaṃ cetosamādhiṃ upasampajja viharati. Ayaṃ vuccatāvuso, animittā cetovimutti. Ayaṃ kho, āvuso, pariyāyo yaṃ pariyāyaṃ āgamma ime dhammā nānātthā ceva nānābyañjanā ca』』.

『『Katamo cāvuso, pariyāyo yaṃ pariyāyaṃ āgamma ime dhammā ekatthā byañjanameva nānaṃ』』?

『『Rāgo kho, āvuso, pamāṇakaraṇo, doso pamāṇakaraṇo, moho pamāṇakaraṇo. Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Yāvatā kho, āvuso, appamāṇā cetovimuttiyo, akuppā tāsaṃ cetovimutti aggamakkhāyati. Sā kho panākuppā cetovimutti suññā rāgena, suññā dosena, suññā mohena. Rāgo kho, āvuso, kiñcano, doso kiñcano, moho kiñcano. Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Yāvatā kho, āvuso, ākiñcaññā cetovimuttiyo, akuppā tāsaṃ cetovimutti aggamakkhāyati. Sā kho panākuppā cetovimutti suññā rāgena, suññā dosena , suññā mohena. Rāgo kho, āvuso, nimittakaraṇo, doso nimittakaraṇo, moho nimittakaraṇo. Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Yāvatā kho, āvuso, animittā cetovimuttiyo, akuppā tāsaṃ cetovimutti aggamakkhāyati. Sā kho panākuppā cetovimutti suññā rāgena, suññā dosena, suññā mohena. Ayaṃ kho, āvuso, pariyāyo yaṃ pariyāyaṃ āgamma ime dhammā ekatthā byañjanameva nāna』』nti.

Idamavocāyasmā sāriputto. Attamano āyasmā mahākoṭṭhiko āyasmato sāriputtassa bhāsitaṃ abhinandīti.

Mahāvedallasuttaṃ niṭṭhitaṃ tatiyaṃ.

1. Cūḷavedallasuttaṃ

"賢友,這無量心解脫、無所有心解脫、空心解脫和無相心解脫,這些法是不同義不同文,還是同義而文不同?" "賢友,這無量心解脫、無所有心解脫、空心解脫和無相心解脫,有一種方式,依此方式,這些法是不同義不同文;也有一種方式,依此方式,這些法是同義而文不同。" "賢友,什麼是依此方式,這些法是不同義不同文的方式?" "賢友,在這裡,比丘以慈心遍滿一方而住,如是第二方、第三方、第四方。如是上下四維,普遍一切處,心與慈俱,廣大、無量、無怨、無害,遍滿而住。以悲心...以喜心...以舍心遍滿一方而住,如是第二方、第三方、第四方。如是上下四維,普遍一切處,心與舍俱,廣大、無量、無怨、無害,遍滿而住。賢友,這稱為無量心解脫。" "賢友,什麼是無所有心解脫?" "賢友,在這裡,比丘超越一切識無邊處,入無所有處而住。賢友,這稱為無所有心解脫。" "賢友,什麼是空心解脫?" "賢友,在這裡,比丘到林中、樹下或空屋中,如是思惟:'此是空,無我或我所'。賢友,這稱為空心解脫。" "賢友,什麼是無相心解脫?" "賢友,在這裡,比丘不作意一切相,入無相心定而住。賢友,這稱為無相心解脫。賢友,這就是依此方式,這些法是不同義不同文的方式。" "賢友,什麼是依此方式,這些法是同義而文不同的方式?" "賢友,貪是造成限量的,嗔是造成限量的,癡是造成限量的。對於漏盡的比丘,這些已斷除,根除,如截斷多羅樹頭,成為非有,于未來不再生起。賢友,凡是無量心解脫,不動心解脫被稱為最上。那不動心解脫是空于貪、空于嗔、空于癡。賢友,貪是某物,嗔是某物,癡是某物。對於漏盡的比丘,這些已斷除,根除,如截斷多羅樹頭,成為非有,于未來不再生起。賢友,凡是無所有心解脫,不動心解脫被稱為最上。那不動心解脫是空于貪、空于嗔、空于癡。賢友,貪是造成相的,嗔是造成相的,癡是造成相的。對於漏盡的比丘,這些已斷除,根除,如截斷多羅樹頭,成為非有,于未來不再生起。賢友,凡是無相心解脫,不動心解脫被稱為最上。那不動心解脫是空于貪、空于嗔、空于癡。賢友,這就是依此方式,這些法是同義而文不同的方式。" 尊者舍利弗如是說。尊者大拘絺羅歡喜、隨喜尊者舍利弗所說。 大廣解經終 小廣解經

1. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho visākho upāsako yena dhammadinnā bhikkhunī tenupasaṅkami; upasaṅkamitvā dhammadinnaṃ bhikkhuniṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho visākho upāsako dhammadinnaṃ bhikkhuniṃ etadavoca – 『『『sakkāyo sakkāyo』ti, ayye, vuccati. Katamo nu kho, ayye, sakkāyo vutto bhagavatā』』ti? 『『Pañca kho ime, āvuso visākha, upādānakkhandhā sakkāyo vutto bhagavatā, seyyathidaṃ – rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. Ime kho, āvuso visākha, pañcupādānakkhandhā sakkāyo vutto bhagavatā』』ti.

『『Sādhayye』』ti kho visākho upāsako dhammadinnāya bhikkhuniyā bhāsitaṃ abhinanditvā anumoditvā dhammadinnaṃ bhikkhuniṃ uttariṃ pañhaṃ apucchi – 『『『sakkāyasamudayo sakkāyasamudayo』ti, ayye, vuccati. Katamo nu kho, ayye, sakkāyasamudayo vutto bhagavatā』』ti? 『『Yāyaṃ, āvuso visākha, taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṃ – kāmataṇhā bhavataṇhā vibhavataṇhā; ayaṃ kho, āvuso visākha, sakkāyasamudayo vutto bhagavatā』』ti.

『『『Sakkāyanirodho sakkāyanirodho』ti, ayye, vuccati. Katamo nu kho, ayye, sakkāyanirodho vutto bhagavatā』』ti?

『『Yo kho, āvuso visākha, tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo; ayaṃ kho, āvuso visākha, sakkāyanirodho vutto bhagavatā』』ti.

『『『Sakkāyanirodhagāminī paṭipadā sakkāyanirodhagāminī paṭipadā』ti, ayye, vuccati. Katamā nu kho, ayye, sakkāyanirodhagāminī paṭipadā vuttā bhagavatā』』ti?

『『Ayameva kho, āvuso visākha, ariyo aṭṭhaṅgiko maggo sakkāyanirodhagāminī paṭipadā vuttā bhagavatā, seyyathidaṃ – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhī』』ti.

『『Taññeva nu kho, ayye, upādānaṃ te [teva (sī.)] pañcupādānakkhandhā udāhu aññatra pañcahupādānakkhandhehi upādāna』』nti? 『『Na kho, āvuso visākha, taññeva upādānaṃ te pañcupādānakkhandhā, nāpi aññatra pañcahupādānakkhandhehi upādānaṃ. Yo kho, āvuso visākha, pañcasu upādānakkhandhesu chandarāgo taṃ tattha upādāna』』nti.

1. 『『Kathaṃ panāyye, sakkāyadiṭṭhi hotī』』ti? 『『Idhāvuso visākha, assutavā puthujjano, ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto, rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ, attani vā rūpaṃ, rūpasmiṃ vā attānaṃ. Vedanaṃ…pe… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ, attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ. Evaṃ kho , āvuso visākha, sakkāyadiṭṭhi hotī』』ti.

『『Kathaṃ panāyye, sakkāyadiṭṭhi na hotī』』ti?

『『Idhāvuso visākha, sutavā ariyasāvako, ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto, na rūpaṃ attato samanupassati, na rūpavantaṃ vā attānaṃ, na attani vā rūpaṃ, na rūpasmiṃ vā attānaṃ. Na vedanaṃ…pe… na saññaṃ… na saṅkhāre…pe… na viññāṇaṃ attato samanupassati, na viññāṇavantaṃ vā attānaṃ , na attani vā viññāṇaṃ, na viññāṇasmiṃ vā attānaṃ. Evaṃ kho, āvuso visākha, sakkāyadiṭṭhi na hotī』』ti.

我聽到如是:一時,世尊住在王舍城(現在的拉杰吉爾)竹林栗鼠feeding ground。那時,優婆塞毗舍佉來到比丘尼法授所在之處。來到后,向比丘尼法授禮拜,然後坐在一旁。坐在一旁的優婆塞毗舍佉對比丘尼法授說:"尊者,人們說'有身,有身'。尊者,世尊說的是什麼有身?" "朋友毗舍佉,世尊說的有身是這五取蘊,即:色取蘊、受取蘊、想取蘊、行取蘊、識取蘊。朋友毗舍佉,這五取蘊就是世尊所說的有身。" "善哉,尊者。"優婆塞毗舍佉對比丘尼法授的話表示贊同和隨喜,然後又問比丘尼法授更深入的問題:"尊者,人們說'有身集,有身集'。尊者,世尊說的是什麼有身集?" "朋友毗舍佉,這渴愛能導致再生,伴隨喜貪,處處歡喜,即:欲愛、有愛、無有愛。朋友毗舍佉,這就是世尊所說的有身集。" "尊者,人們說'有身滅,有身滅'。尊者,世尊說的是什麼有身滅?" "朋友毗舍佉,對於那渴愛的無餘離貪、滅盡、舍離、解脫、無執著,這就是世尊所說的有身滅。" "尊者,人們說'趣向有身滅之道,趣向有身滅之道'。尊者,世尊說的是什麼趣向有身滅之道?" "朋友毗舍佉,世尊說的趣向有身滅之道就是這八支聖道,即:正見、正思惟、正語、正業、正命、正精進、正念、正定。" "尊者,取就是那五取蘊,還是離開五取蘊有別的取?" "朋友毗舍佉,取不是那五取蘊,也不是離開五取蘊有別的取。朋友毗舍佉,對五取蘊的欲貪,那就是在此的取。" "尊者,如何有有身見?" "朋友毗舍佉,在這裡,不聞法的凡夫,不見聖者,不知聖法,不善巧聖法,不受訓于聖法,不見善人,不知善人法,不善巧善人法,不受訓于善人法,他視色為我,或視我有色,或視色在我中,或視我在色中。他視受...想...行...識為我,或視我有識,或視識在我中,或視我在識中。朋友毗舍佉,這就是如何有有身見。" "尊者,如何沒有有身見?" "朋友毗舍佉,在這裡,多聞聖弟子,見聖者,知聖法,善巧聖法,善受訓于聖法,見善人,知善人法,善巧善人法,善受訓于善人法,他不視色為我,不視我有色,不視色在我中,不視我在色中。他不視受...想...行...識為我,不視我有識,不視識在我中,不視我在識中。朋友毗舍佉,這就是如何沒有有身見。"

1. 『『Katamo panāyye, ariyo aṭṭhaṅgiko maggo』』ti?

『『Ayameva kho, āvuso visākha, ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhī』』ti. 『『Ariyo panāyye, aṭṭhaṅgiko maggo saṅkhato udāhu asaṅkhato』』ti?

『『Ariyo kho, āvuso visākha, aṭṭhaṅgiko maggo saṅkhato』』ti .

『『Ariyena nu kho, ayye, aṭṭhaṅgikena maggena tayo khandhā saṅgahitā udāhu tīhi khandhehi ariyo aṭṭhaṅgiko maggo saṅgahito』』ti?

『『Na kho, āvuso visākha, ariyena aṭṭhaṅgikena maggena tayo khandhā saṅgahitā; tīhi ca kho, āvuso visākha, khandhehi ariyo aṭṭhaṅgiko maggo saṅgahito. Yā cāvuso visākha, sammāvācā yo ca sammākammanto yo ca sammāājīvo ime dhammā sīlakkhandhe saṅgahitā. Yo ca sammāvāyāmo yā ca sammāsati yo ca sammāsamādhi ime dhammā samādhikkhandhe saṅgahitā. Yā ca sammādiṭṭhi yo ca sammāsaṅkappo, ime dhammā paññākkhandhe saṅgahitā』』ti.

『『Katamo panāyye, samādhi, katame dhammā samādhinimittā, katame dhammā samādhiparikkhārā, katamā samādhibhāvanā』』ti?

『『Yā kho, āvuso visākha, cittassa ekaggatā ayaṃ samādhi; cattāro satipaṭṭhānā samādhinimittā; cattāro sammappadhānā samādhiparikkhārā. Yā tesaṃyeva dhammānaṃ āsevanā bhāvanā bahulīkammaṃ, ayaṃ ettha samādhibhāvanā』』ti.

1. 『『Kati panāyye, saṅkhārā』』ti?

『『Tayome, āvuso visākha, saṅkhārā – kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro』』ti.

『『Katamo panāyye, kāyasaṅkhāro, katamo vacīsaṅkhāro, katamo cittasaṅkhāro』』ti?

『『Assāsapassāsā kho, āvuso visākha, kāyasaṅkhāro, vitakkavicārā vacīsaṅkhāro, saññā ca vedanā ca cittasaṅkhāro』』ti.

『『Kasmā panāyye, assāsapassāsā kāyasaṅkhāro, kasmā vitakkavicārā vacīsaṅkhāro, kasmā saññā ca vedanā ca cittasaṅkhāro』』ti?

『『Assāsapassāsā kho, āvuso visākha, kāyikā ete dhammā kāyappaṭibaddhā, tasmā assāsapassāsā kāyasaṅkhāro. Pubbe kho, āvuso visākha, vitakketvā vicāretvā pacchā vācaṃ bhindati, tasmā vitakkavicārā vacīsaṅkhāro. Saññā ca vedanā ca cetasikā ete dhammā cittappaṭibaddhā, tasmā saññā ca vedanā ca cittasaṅkhāro』』ti.

以下是對給定巴利文的完整直譯: 462_. "尊者,什麼是八支聖道?" "朋友毗舍佉,這就是八支聖道,即:正見、正思維、正語、正業、正命、正精進、正念、正定。" "尊者,八支聖道是有為法還是無為法?" "朋友毗舍佉,八支聖道是有為法。" "尊者,是八支聖道包含三蘊,還是三蘊包含八支聖道?" "朋友毗舍佉,不是八支聖道包含三蘊,而是三蘊包含八支聖道。朋友毗舍佉,正語、正業、正命,這些法包含在戒蘊中。正精進、正念、正定,這些法包含在定蘊中。正見、正思維,這些法包含在慧蘊中。" "尊者,什麼是定?什麼法是定的相?什麼法是定的資具?什麼是定的修習?" "朋友毗舍佉,心一境性,這是定。四念處是定的相。四正勤是定的資具。對這些法的修習、培養、多作,這就是定的修習。" 463_. "尊者,有幾種行?" "朋友毗舍佉,有三種行:身行、語行、心行。" "尊者,什麼是身行?什麼是語行?什麼是心行?" "朋友毗舍佉,入息出息是身行,尋伺是語行,想和受是心行。" "尊者,為什麼入息出息是身行?為什麼尋伺是語行?為什麼想和受是心行?" "朋友毗舍佉,入息出息是身體的,這些法與身體相關,所以入息出息是身行。朋友毗舍佉,先尋思、伺察,然後發出語言,所以尋伺是語行。想和受是心理的,這些法與心相關,所以想和受是心行。"

1. 『『Kathaṃ panāyye, saññāvedayitanirodhasamāpatti hotī』』ti?

『『Na kho, āvuso visākha, saññāvedayitanirodhaṃ samāpajjantassa bhikkhuno evaṃ hoti – 『ahaṃ saññāvedayitanirodhaṃ samāpajjissa』nti vā, 『ahaṃ saññāvedayitanirodhaṃ samāpajjāmī』ti vā, 『ahaṃ saññāvedayitanirodhaṃ samāpanno』ti vā. Atha khvāssa pubbeva tathā cittaṃ bhāvitaṃ hoti yaṃ taṃ tathattāya upanetī』』ti.

『『Saññāvedayitanirodhaṃ samāpajjantassa panāyye, bhikkhuno katame dhammā paṭhamaṃ nirujjhanti – yadi vā kāyasaṅkhāro, yadi vā vacīsaṅkhāro, yadi vā cittasaṅkhāro』』ti? 『『Saññāvedayitanirodhaṃ samāpajjantassa kho, āvuso visākha, bhikkhuno paṭhamaṃ nirujjhati vacīsaṅkhāro, tato kāyasaṅkhāro, tato cittasaṅkhāro』』ti.

『『Kathaṃ panāyye, saññāvedayitanirodhasamāpattiyā vuṭṭhānaṃ hotī』』ti?

『『Na kho, āvuso visākha, saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa bhikkhuno evaṃ hoti – 『ahaṃ saññāvedayitanirodhasamāpattiyā vuṭṭhahissa』nti vā, 『ahaṃ saññāvedayitanirodhasamāpattiyā vuṭṭhahāmī』ti vā, 『ahaṃ saññāvedayitanirodhasamāpattiyā vuṭṭhito』ti vā. Atha khvāssa pubbeva tathā cittaṃ bhāvitaṃ hoti yaṃ taṃ tathattāya upanetī』』ti.

『『Saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa panāyye, bhikkhuno katame dhammā paṭhamaṃ uppajjanti – yadi vā kāyasaṅkhāro, yadi vā vacīsaṅkhāro, yadi vā cittasaṅkhāro』』ti? 『『Saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa kho, āvuso visākha, bhikkhuno paṭhamaṃ uppajjati cittasaṅkhāro, tato kāyasaṅkhāro, tato vacīsaṅkhāro』』ti.

『『Saññāvedayitanirodhasamāpattiyā vuṭṭhitaṃ panāyye, bhikkhuṃ kati phassā phusantī』』ti? 『『Saññāvedayitanirodhasamāpattiyā vuṭṭhitaṃ kho, āvuso visākha, bhikkhuṃ tayo phassā phusanti – suññato phasso, animitto phasso, appaṇihito phasso』』ti.

『『Saññāvedayitanirodhasamāpattiyā vuṭṭhitassa panāyye, bhikkhuno kiṃninnaṃ cittaṃ hoti kiṃpoṇaṃ kiṃpabbhāra』』nti? 『『Saññāvedayitanirodhasamāpattiyā vuṭṭhitassa kho, āvuso visākha, bhikkhuno vivekaninnaṃ cittaṃ hoti, vivekapoṇaṃ vivekapabbhāra』』nti.

464_. "尊者,如何入想受滅盡定?" "朋友毗舍佉,比丘入想受滅盡定時,不會這樣想:'我將入想受滅盡定'或'我正在入想受滅盡定'或'我已入想受滅盡定'。相反,他的心先前就已如此修習,以至於導向那種狀態。" "尊者,比丘入想受滅盡定時,哪些法先滅:是身行,還是語行,還是心行?" "朋友毗舍佉,比丘入想受滅盡定時,先滅語行,然後身行,然後心行。" "尊者,如何從想受滅盡定出定?" "朋友毗舍佉,比丘從想受滅盡定出定時,不會這樣想:'我將從想受滅盡定出定'或'我正在從想受滅盡定出定'或'我已從想受滅盡定出定'。相反,他的心先前就已如此修習,以至於導向那種狀態。" "尊者,比丘從想受滅盡定出定時,哪些法先生:是身行,還是語行,還是心行?" "朋友毗舍佉,比丘從想受滅盡定出定時,先生心行,然後身行,然後語行。" "尊者,比丘從想受滅盡定出定時,有幾種觸觸及他?" "朋友毗舍佉,比丘從想受滅盡定出定時,有三種觸觸及他:空觸、無相觸、無愿觸。" "尊者,比丘從想受滅盡定出定時,他的心傾向於什麼,趨向于什麼,偏向于什麼?" "朋友毗舍佉,比丘從想受滅盡定出定時,他的心傾向於遠離,趨向于遠離,偏向于遠離。"

1. 『『Kati panāyye, vedanā』』ti?

『『Tisso kho imā, āvuso visākha, vedanā – sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā』』ti.

『『Katamā panāyye, sukhā vedanā, katamā dukkhā vedanā, katamā adukkhamasukhā vedanā』』ti?

『『Yaṃ kho, āvuso visākha, kāyikaṃ vā cetasikaṃ vā sukhaṃ sātaṃ vedayitaṃ – ayaṃ sukhā vedanā. Yaṃ kho, āvuso visākha, kāyikaṃ vā cetasikaṃ vā dukkhaṃ asātaṃ vedayitaṃ – ayaṃ dukkhā vedanā. Yaṃ kho, āvuso visākha, kāyikaṃ vā cetasikaṃ vā neva sātaṃ nāsātaṃ vedayitaṃ – ayaṃ adukkhamasukhā vedanā』』ti.

『『Sukhā panāyye, vedanā kiṃsukhā kiṃdukkhā, dukkhā vedanā kiṃsukhā kiṃdukkhā, adukkhamasukhā vedanā kiṃsukhā kiṃdukkhā』』ti?

『『Sukhā kho, āvuso visākha, vedanā ṭhitisukhā vipariṇāmadukkhā; dukkhā vedanā ṭhitidukkhā vipariṇāmasukhā ; adukkhamasukhā vedanā ñāṇasukhā aññāṇadukkhā』』ti.

『『Sukhāya panāyye, vedanāya kiṃ anusayo anuseti, dukkhāya vedanāya kiṃ anusayo anuseti, adukkhamasukhāya vedanāya kiṃ anusayo anusetī』』ti?

『『Sukhāya kho, āvuso visākha, vedanāya rāgānusayo anuseti, dukkhāya vedanāya paṭighānusayo anuseti, adukkhamasukhāya vedanāya avijjānusayo anusetī』』ti.

『『Sabbāya nu kho, ayye, sukhāya vedanāya rāgānusayo anuseti, sabbāya dukkhāya vedanāya paṭighānusayo anuseti, sabbāya adukkhamasukhāya vedanāya avijjānusayo anusetī』』ti?

『『Na kho, āvuso visākha, sabbāya sukhāya vedanāya rāgānusayo anuseti, na sabbāya dukkhāya vedanāya paṭighānusayo anuseti, na sabbāya adukkhamasukhāya vedanāya avijjānusayo anusetī』』ti.

『『Sukhāya panāyye, vedanāya kiṃ pahātabbaṃ, dukkhāya vedanāya kiṃ pahātabbaṃ, adukkhamasukhāya vedanāya kiṃ pahātabba』』nti?

『『Sukhāya kho, āvuso visākha, vedanāya rāgānusayo pahātabbo, dukkhāya vedanāya paṭighānusayo pahātabbo, adukkhamasukhāya vedanāya avijjānusayo pahātabbo』』ti.

『『Sabbāya nu kho, ayye, sukhāya vedanāya rāgānusayo pahātabbo, sabbāya dukkhāya vedanāya paṭighānusayo pahātabbo, sabbāya adukkhamasukhāya vedanāya avijjānusayo pahātabbo』』ti?

『『Na kho, āvuso visākha, sabbāya sukhāya vedanāya rāgānusayo pahātabbo, na sabbāya dukkhāya vedanāya paṭighānusayo pahātabbo , na sabbāya adukkhamasukhāya vedanāya avijjānusayo pahātabbo. Idhāvuso visākha, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Rāgaṃ tena pajahati, na tattha rāgānusayo anuseti. Idhāvuso visākha, bhikkhu iti paṭisañcikkhati – 『kudāssu nāmāhaṃ tadāyatanaṃ upasampajja viharissāmi yadariyā etarahi āyatanaṃ upasampajja viharantī』ti? Iti anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato uppajjati pihāppaccayā domanassaṃ. Paṭighaṃ tena pajahati, na tattha paṭighānusayo anuseti. Idhāvuso visākha, bhikkhu sukhassa ca pahānā, dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā, adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Avijjaṃ tena pajahati, na tattha avijjānusayo anusetī』』ti.

465_. "尊者,有幾種受?" "朋友毗舍佉,有三種受:樂受、苦受、不苦不樂受。" "尊者,什麼是樂受,什麼是苦受,什麼是不苦不樂受?" "朋友毗舍佉,身體或心理上感受到的愉悅和舒適,這是樂受。身體或心理上感受到的痛苦和不適,這是苦受。身體或心理上既不愉悅也不痛苦的感受,這是不苦不樂受。" "尊者,樂受有什麼樂什麼苦,苦受有什麼樂什麼苦,不苦不樂受有什麼樂什麼苦?" "朋友毗舍佉,樂受存在時是樂,變化時是苦;苦受存在時是苦,變化時是樂;不苦不樂受,了知時是樂,不了知時是苦。" "尊者,樂受隨眠什麼隨眠,苦受隨眠什麼隨眠,不苦不樂受隨眠什麼隨眠?" "朋友毗舍佉,樂受隨眠貪隨眠,苦受隨眠嗔隨眠,不苦不樂受隨眠癡隨眠。" "尊者,是否所有樂受都隨眠貪隨眠,所有苦受都隨眠嗔隨眠,所有不苦不樂受都隨眠癡隨眠?" "朋友毗舍佉,不是所有樂受都隨眠貪隨眠,不是所有苦受都隨眠嗔隨眠,不是所有不苦不樂受都隨眠癡隨眠。" "尊者,樂受應斷什麼,苦受應斷什麼,不苦不樂受應斷什麼?" "朋友毗舍佉,樂受應斷貪隨眠,苦受應斷嗔隨眠,不苦不樂受應斷癡隨眠。" "尊者,是否所有樂受都應斷貪隨眠,所有苦受都應斷嗔隨眠,所有不苦不樂受都應斷癡隨眠?" "朋友毗舍佉,不是所有樂受都應斷貪隨眠,不是所有苦受都應斷嗔隨眠,不是所有不苦不樂受都應斷癡隨眠。在這裡,朋友毗舍佉,比丘遠離欲樂,遠離不善法,有尋有伺,由遠離而生喜樂,進入初禪而住。他以此斷貪,在此不隨眠貪隨眠。在這裡,朋友毗舍佉,比丘如是思維:'何時我能證得並安住于聖者們現在所證得安住的境界?'如是對最上解脫生起渴望,由渴望為緣而生憂。他以此斷嗔,在此不隨眠嗔隨眠。在這裡,朋友毗舍佉,比丘舍樂斷苦,先前的喜憂已滅,不苦不樂,舍念清凈,進入第四禪而住。他以此斷癡,在此不隨眠癡隨眠。"

1. 『『Sukhāya panāyye, vedanāya kiṃ paṭibhāgo』』ti?

『『Sukhāya kho, āvuso visākha, vedanāya dukkhā vedanā paṭibhāgo』』ti.

『『Dukkhāya pannāyye, vedanāya kiṃ paṭibhāgo』』ti?

『『Dukkhāya kho, āvuso visākha, vedanāya sukhā vedanā paṭibhāgo』』ti.

『『Adukkhamasukhāya panāyye, vedanāya kiṃ paṭibhāgo』』ti?

『『Adukkhamasukhāya kho, āvuso visākha, vedanāya avijjā paṭibhāgo』』ti.

『『Avijjāya panāyye, kiṃ paṭibhāgo』』ti?

『『Avijjāya kho, āvuso visākha, vijjā paṭibhāgo』』ti.

『『Vijjāya panāyye, kiṃ paṭibhāgo』』ti?

『『Vijjāya kho, āvuso visākha, vimutti paṭibhāgo』』ti.

『『Vimuttiyā panāyye , kiṃ paṭibhāgo』』ti?

『『Vimuttiyā kho, āvuso visākha, nibbānaṃ paṭibhāgo』』ti.

『『Nibbānassa panāyye, kiṃ paṭibhāgo』』ti? 『『Accayāsi, āvuso [accasarāvuso (sī. pī.), accassarāvuso (syā. kaṃ.)] visākha, pañhaṃ, nāsakkhi pañhānaṃ pariyantaṃ gahetuṃ. Nibbānogadhañhi, āvuso visākha, brahmacariyaṃ, nibbānaparāyanaṃ nibbānapariyosānaṃ. Ākaṅkhamāno ca tvaṃ, āvuso visākha, bhagavantaṃ upasaṅkamitvā etamatthaṃ puccheyyāsi, yathā ca te bhagavā byākaroti tathā naṃ dhāreyyāsī』』ti.

1. Atha kho visākho upāsako dhammadinnāya bhikkhuniyā bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā dhammadinnaṃ bhikkhuniṃ abhivādetvā padakkhiṇaṃ katvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho visākho upāsako yāvatako ahosi dhammadinnāya bhikkhuniyā saddhiṃ kathāsallāpo taṃ sabbaṃ bhagavato ārocesi. Evaṃ vutte, bhagavā visākhaṃ upāsakaṃ etadavoca – 『『paṇḍitā, visākha, dhammadinnā bhikkhunī, mahāpaññā, visākha, dhammadinnā bhikkhunī. Maṃ cepi tvaṃ, visākha, etamatthaṃ puccheyyāsi, ahampi taṃ evamevaṃ byākareyyaṃ, yathā taṃ dhammadinnāya bhikkhuniyā byākataṃ. Eso cevetassa [esovetassa (syā. kaṃ.)] attho. Evañca naṃ [evametaṃ (sī. syā. kaṃ.)] dhārehī』』ti.

Idamavoca bhagavā. Attamano visākho upāsako bhagavato bhāsitaṃ abhinandīti.

Cūḷavedallasuttaṃ niṭṭhitaṃ catutthaṃ.

1. Cūḷadhammasamādānasuttaṃ

2. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – 『『bhikkhavo』』ti. 『『Bhadante』』ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – 『『cattārimāni, bhikkhave, dhammasamādānāni. Katamāni cattāri? Atthi, bhikkhave, dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ; atthi, bhikkhave , dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ; atthi, bhikkhave, dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ; atthi, bhikkhave, dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ』』.

466_. "尊者,樂受的對應是什麼?" "朋友毗舍佉,樂受的對應是苦受。" "尊者,苦受的對應是什麼?" "朋友毗舍佉,苦受的對應是樂受。" "尊者,不苦不樂受的對應是什麼?" "朋友毗舍佉,不苦不樂受的對應是無明。" "尊者,無明的對應是什麼?" "朋友毗舍佉,無明的對應是明。" "尊者,明的對應是什麼?" "朋友毗舍佉,明的對應是解脫。" "尊者,解脫的對應是什麼?" "朋友毗舍佉,解脫的對應是涅槃。" "尊者,涅槃的對應是什麼?" "朋友毗舍佉,你超出了問題的範圍,不能把握問題的界限。因為,朋友毗舍佉,梵行以涅槃為歸趣,以涅槃為目標,以涅槃為終點。朋友毗舍佉,如果你想知道,你可以去問世尊這個問題,世尊如何回答你,你就如何記住。" 467_. 於是,優婆塞毗舍佉對比丘尼法授的話表示歡喜和贊同,從座位上起身,向比丘尼法授禮拜,右繞后,走向世尊所在之處。到達后,向世尊禮拜,坐在一旁。坐在一旁的優婆塞毗舍佉將與比丘尼法授的全部對話告訴了世尊。世尊聽后,對優婆塞毗舍佉說:"毗舍佉,比丘尼法授是智者,比丘尼法授是大智慧者。毗舍佉,如果你問我這個問題,我也會像比丘尼法授那樣回答你。這就是它的含義,你應當這樣記住。" 世尊如是說。優婆塞毗舍佉歡喜讚歎世尊所說。 小韋達羅經第四終。 小法受持經 468_. 如是我聞。一時,世尊住舍衛城(今印度北方邦斯拉瓦斯蒂鎮)祇樹給孤獨園。在那裡,世尊對比丘們說:"比丘們。""尊者。"那些比丘回答世尊。世尊如是說:"比丘們,有四種法的受持。哪四種?比丘們,有現在樂而未來苦報的法受持;比丘們,有現在苦而未來也苦報的法受持;比丘們,有現在苦而未來樂報的法受持;比丘們,有現在樂而未來也樂報的法受持。"

1. 『『Katamañca, bhikkhave, dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ? Santi, bhikkhave, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 『natthi kāmesu doso』ti. Te kāmesu pātabyataṃ āpajjanti. Te kho moḷibaddhāhi [moḷibandhāhi (syā. kaṃ. ka.)] paribbājikāhi paricārenti. Te evamāhaṃsu – 『kiṃsu nāma te bhonto samaṇabrāhmaṇā kāmesu anāgatabhayaṃ sampassamānā kāmānaṃ pahānamāhaṃsu, kāmānaṃ pariññaṃ paññapenti? Sukho imissā paribbājikāya taruṇāya mudukāya lomasāya bāhāya samphasso』ti te kāmesu pātabyataṃ āpajjanti. Te kāmesu pātabyataṃ āpajjitvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti. Te tattha dukkhā tibbā kharā kaṭukā vedanā vedayanti. Te evamāhaṃsu – 『idaṃ kho te bhonto samaṇabrāhmaṇā kāmesu anāgatabhayaṃ sampassamānā kāmānaṃ pahānamāhaṃsu, kāmānaṃ pariññaṃ paññapenti, ime hi mayaṃ kāmahetu kāmanidānaṃ dukkhā tibbā kharā kaṭukā vedanā vedayāmā』ti. Seyyathāpi, bhikkhave, gimhānaṃ pacchime māse māluvāsipāṭikā phaleyya. Atha kho taṃ, bhikkhave, māluvābījaṃ aññatarasmiṃ sālamūle nipateyya. Atha kho, bhikkhave, yā tasmiṃ sāle adhivatthā devatā sā bhītā saṃviggā santāsaṃ āpajjeyya. Atha kho, bhikkhave, tasmiṃ sāle adhivatthāya devatāya mittāmaccā ñātisālohitā ārāmadevatā vanadevatā rukkhadevatā osadhitiṇavanappatīsu adhivatthā devatā saṅgamma samāgamma evaṃ samassāseyyuṃ – 『mā bhavaṃ bhāyi, mā bhavaṃ bhāyi; appeva nāmetaṃ māluvābījaṃ moro vā gileyya [moro vā gileyya, godhā vā khādeyya (ka.)], mago vā khādeyya, davaḍāho [vanadāho (ka.)] vā ḍaheyya, vanakammikā vā uddhareyyuṃ, upacikā vā uṭṭhaheyyuṃ [udrabheyyuṃ (sī. pī. ka.)], abījaṃ vā panassā』ti. Atha kho taṃ, bhikkhave, māluvābījaṃ neva moro gileyya, na mago khādeyya, na davaḍāho ḍaheyya, na vanakammikā uddhareyyuṃ, na upacikā uṭṭhaheyyuṃ, bījañca panassa taṃ pāvussakena meghena abhippavuṭṭhaṃ sammadeva viruheyya. Sāssa māluvālatā taruṇā mudukā lomasā vilambinī, sā taṃ sālaṃ upaniseveyya. Atha kho, bhikkhave, tasmiṃ sāle adhivatthāya devatāya evamassa – 『kiṃsu nāma te bhonto mittāmaccā ñātisālohitā ārāmadevatā vanadevatā rukkhadevatā osadhitiṇavanappatīsu adhivatthā devatā māluvābīje anāgatabhayaṃ sampassamānā saṅgamma samāgamma evaṃ samassāsesuṃ [samassāseyyuṃ (ka.)] – 『『mā bhavaṃ bhāyi mā bhavaṃ bhāyi, appeva nāmetaṃ māluvābījaṃ moro vā gileyya, mago vā khādeyya, davaḍāho vā ḍaheyya, vanakammikā vā uddhareyyuṃ, upacikā vā uṭṭhaheyyuṃ, abījaṃ vā panassā』』ti; sukho imissā māluvālatāya taruṇāya mudukāya lomasāya vilambiniyā samphasso』ti. Sā taṃ sālaṃ anuparihareyya. Sā taṃ sālaṃ anupariharitvā upari viṭabhiṃ [viṭapaṃ (syā. ṭṭha.)] kareyya. Upari viṭabhiṃ karitvā oghanaṃ janeyya. Oghanaṃ janetvā ye tassa sālassa mahantā mahantā khandhā te padāleyya. Atha kho, bhikkhave, tasmiṃ sāle adhivatthāya devatāya evamassa – 『idaṃ kho te bhonto mittāmaccā ñātisālohitā ārāmadevatā vanadevatā rukkhadevatā osadhitiṇavanappatīsu adhivatthā devatā māluvābīje anāgatabhayaṃ sampassamānā saṅgamma samāgamma evaṃ samassāsesuṃ [samassāseyyuṃ (ka.)] – 『『mā bhavaṃ bhāyi mā bhavaṃ bhāyi, appeva nāmetaṃ māluvābījaṃ moro vā gileyya, mago vā khādeyya, davaḍāho vā ḍaheyya, vanakammikā vā uddhareyyuṃ, upacikā vā uṭṭhaheyyuṃ abījaṃ vā panassā』』ti. Yañcāhaṃ [yaṃ vāhaṃ (ka.), svāhaṃ (syā. kaṃ.)] māluvābījahetu dukkhā tibbā kharā kaṭukā vedanā vedayāmī』ti. Evameva kho, bhikkhave, santi eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino 『natthi kāmesu doso』ti . Te kāmesu pātabyataṃ āpajjanti. Te moḷibaddhāhi paribbājikāhi paricārenti. Te evamāhaṃsu – 『kiṃsu nāma te bhonto samaṇabrāhmaṇā kāmesu anāgatabhayaṃ sampassamānā kāmānaṃ pahānamāhaṃsu, kāmānaṃ pariññaṃ paññapenti? Sukho imissā paribbājikāya taruṇāya mudukāya lomasāya bāhāya samphasso』ti. Te kāmesu pātabyataṃ āpajjanti. Te kāmesu pātabyataṃ āpajjitvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti.

469_. "比丘們,什麼是現在樂而未來苦報的法受持?比丘們,有一些沙門婆羅門持這樣的觀點、這樣的見解:'欲樂中沒有過患。'他們沉溺於欲樂。他們與頭髮盤起的女遊行者交往。他們這樣說:'那些尊貴的沙門婆羅門看到欲樂中的未來危險而宣說應捨棄欲樂、應了知欲樂,這是為什麼?這位年輕柔軟有毛的女遊行者的手臂觸感多麼舒服啊!'他們就沉溺於欲樂。他們沉溺於欲樂后,身壞命終,生於惡趣、墮處、地獄。他們在那裡感受劇烈、猛烈、尖銳、苦痛的感受。他們這樣說:'這就是那些尊貴的沙門婆羅門看到欲樂中的未來危險而宣說應捨棄欲樂、應了知欲樂的原因。我們因為欲樂、以欲樂為緣,正在感受劇烈、猛烈、尖銳、苦痛的感受。' 比丘們,就像在夏季最後一個月,一個蔓藤的種子莢裂開。比丘們,那個蔓藤的種子落在一棵沙羅樹的根部。比丘們,那棵沙羅樹中住的神靈就會恐懼、驚慌、害怕。比丘們,那棵沙羅樹中住的神靈的朋友、同伴、親戚、血親,園林神、森林神、樹神、草藥植物中住的神靈聚集在一起這樣安慰他:'不要害怕,尊者,不要害怕。也許這個蔓藤的種子會被孔雀吞下,或被野獸吃掉,或被森林火燒掉,或被林務員拿走,或被白蟻吃掉,或者不發芽。'比丘們,那個蔓藤的種子既不被孔雀吞下,也不被野獸吃掉,也不被森林火燒掉,也不被林務員拿走,也不被白蟻吃掉,而且是有生命力的。它被雨季的雲雨澆灌后,就很好地發芽了。那蔓藤幼嫩柔軟有毛垂下,它纏繞在那棵沙羅樹上。比丘們,那棵沙羅樹中住的神靈就會這樣想:'那些尊貴的朋友、同伴、親戚、血親,園林神、森林神、樹神、草藥植物中住的神靈看到蔓藤種子中的未來危險而聚集在一起這樣安慰我:"不要害怕,尊者,不要害怕。也許這個蔓藤的種子會被孔雀吞下,或被野獸吃掉,或被森林火燒掉,或被林務員拿走,或被白蟻吃掉,或者不發芽。"這是為什麼?這幼嫩柔軟有毛垂下的蔓藤的觸感多麼舒服啊!'它就纏繞那棵沙羅樹。它纏繞那棵沙羅樹后,在上面形成樹冠。形成樹冠后,產生濃密的陰影。產生濃密的陰影后,就折斷那棵沙羅樹的大枝幹。比丘們,那棵沙羅樹中住的神靈就會這樣想:'這就是那些尊貴的朋友、同伴、親戚、血親,園林神、森林神、樹神、草藥植物中住的神靈看到蔓藤種子中的未來危險而聚集在一起這樣安慰我:"不要害怕,尊者,不要害怕。也許這個蔓藤的種子會被孔雀吞下,或被野獸吃掉,或被森林火燒掉,或被林務員拿走,或被白蟻吃掉,或者不發芽。"的原因。我因為蔓藤種子正在感受劇烈、猛烈、尖銳、苦痛的感受。' 同樣地,比丘們,有一些沙門婆羅門持這樣的觀點、這樣的見解:'欲樂中沒有過患。'他們沉溺於欲樂。他們與頭髮盤起的女遊行者交往。他們這樣說:'那些尊貴的沙門婆羅門看到欲樂中的未來危險而宣說應捨棄欲樂、應了知欲樂,這是為什麼?這位年輕柔軟有毛的女遊行者的手臂觸感多麼舒服啊!'他們就沉溺於欲樂。他們沉溺於欲樂后,身壞命終,生於惡趣、墮處、地獄。

Te tattha dukkhā tibbā kharā kaṭukā vedanā vedayanti. Te evamāhaṃsu – 『idaṃ kho te bhonto samaṇabrāhmaṇā kāmesu anāgatabhayaṃ sampassamānā kāmānaṃ pahānamāhaṃsu, kāmānaṃ pariññaṃ paññapenti. Ime hi mayaṃ kāmahetu kāmanidānaṃ dukkhā tibbā kharā kaṭukā vedanā vedayāmā』ti. Idaṃ vuccati, bhikkhave, dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ.

1. 『『Katamañca, bhikkhave, dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ? Idha, bhikkhave, ekacco acelako hoti muttācāro hatthāpalekhano, naehibhaddantiko, natiṭṭhabhaddantiko, nābhihaṭaṃ, na uddissakataṃ, na nimantanaṃ sādiyati, so na kumbhimukhā paṭiggaṇhāti, na kaḷopimukhā paṭiggaṇhāti, na eḷakamantaraṃ, na daṇḍamantaraṃ, na musalamantaraṃ, na dvinnaṃ bhuñjamānānaṃ, na gabbhiniyā, na pāyamānāya, na purisantaragatāya, na saṅkittīsu, na yattha sā upaṭṭhito hoti, na yattha makkhikā saṇḍasaṇḍacārinī, na macchaṃ, na maṃsaṃ, na suraṃ, na merayaṃ, na thusodakaṃ pivati. So ekāgāriko vā hoti ekālopiko, dvāgāriko vā hoti dvālopiko…pe… sattāgāriko vā hoti sattālopiko. Ekissāpi dattiyā yāpeti, dvīhipi dattīhi yāpeti… sattahipi dattīhi yāpeti. Ekāhikampi āhāraṃ āhāreti, dvīhikampi āhāraṃ āhāreti… sattāhikampi āhāraṃ āhāreti. Iti evarūpaṃ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati. So sākabhakkho vā hoti , sāmākabhakkho vā hoti, nīvārabhakkho vā hoti, daddulabhakkho vā hoti, haṭabhakkho vā hoti, kaṇabhakkho vā hoti, ācāmabhakkho vā hoti, piññākabhakkho vā hoti, tiṇabhakkho vā hoti, gomayabhakkho vā hoti, vanamūlaphalāhāro yāpeti pavattaphalabhojī. So sāṇānipi dhāreti, masāṇānipi dhāreti, chavadussānipi dhāreti, paṃsukūlānipi dhāreti, tirīṭānipi dhāreti, ajinampi dhāreti, ajinakkhipampi dhāreti, kusacīrampi dhāreti, vākacīrampi dhāreti, phalakacīrampi dhāreti, kesakambalampi dhāreti, vāḷakambalampi dhāreti, ulūkapakkhampi dhāreti, kesamassulocakopi hoti, kesamassulocanānuyogamanuyutto, ubbhaṭṭhakopi hoti, āsanapaṭikkhitto, ukkuṭikopi hoti ukkuṭikappadhānamanuyutto, kaṇṭakāpassayikopi hoti, kaṇṭakāpassaye seyyaṃ kappeti [passa ma. ni. 1.155 mahāsīhanādasutte], sāyatatiyakampi udakorohanānuyogamanuyutto viharati. Iti evarūpaṃ anekavihitaṃ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati . So kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Idaṃ vuccati, bhikkhave, dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ.

2. 『『Katamañca, bhikkhave, dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ? Idha , bhikkhave, ekacco pakatiyā tibbarāgajātiko hoti, so abhikkhaṇaṃ rāgajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti; pakatiyā tibbadosajātiko hoti, so abhikkhaṇaṃ dosajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti; pakatiyā tibbamohajātiko hoti, so abhikkhaṇaṃ mohajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti. So sahāpi dukkhena, sahāpi domanassena, assumukhopi rudamāno paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carati. So kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Idaṃ vuccati, bhikkhave, dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ.

他們在那裡感受劇烈、猛烈、尖銳、苦痛的感受。他們這樣說:'這就是那些尊貴的沙門婆羅門看到欲樂中的未來危險而宣說應捨棄欲樂、應了知欲樂的原因。我們因為欲樂、以欲樂為緣,正在感受劇烈、猛烈、尖銳、苦痛的感受。'比丘們,這就叫做現在樂而未來苦報的法受持。 470_. "比丘們,什麼是現在苦而未來也苦報的法受持?比丘們,這裡有人是裸行者,行為放蕩,用手擦拭,不應邀而來不應邀而去,不接受帶來的食物,不接受特意準備的食物,不接受邀請。他不從鍋口接受食物,不從碗口接受食物,不接受門檻間的食物,不接受棍杖間的食物,不接受杵臼間的食物,不接受兩人正在吃的食物,不接受孕婦的食物,不接受哺乳婦女的食物,不接受與男子同居的婦女的食物,不接受集體施捨的食物,不接受有狗在的地方的食物,不接受有成群蒼蠅的地方的食物,不吃魚,不吃肉,不喝酒,不喝果酒,不喝米酒。他或是一家施食者、一口食者,或是兩家施食者、兩口食者...或是七家施食者、七口食者。他或以一位女施主的食物維生,或以兩位女施主的食物維生...或以七位女施主的食物維生。他或一天吃一餐,或兩天吃一餐...或七天吃一餐。他如此半月輪流進食。他或以蔬菜為食,或以野米為食,或以野稗為食,或以皮屑為食,或以苔蘚為食,或以糠為食,或以米湯為食,或以油渣為食,或以草為食,或以牛糞為食,或以樹根果實為食,或以自然掉落的果實為食。他或穿麻衣,或穿粗麻衣,或穿裹屍布,或穿糞掃衣,或穿樹皮衣,或穿羚羊皮,或穿羚羊皮條,或穿茅草衣,或穿樹皮衣,或穿木板衣,或穿頭髮衣,或穿馬尾衣,或穿貓頭鷹翅膀。他或拔除頭髮和鬍鬚,專注于拔除頭髮和鬍鬚的修行。他或常立不坐,或以蹲踞為座。他或以刺棘為床,以刺棘為臥具。他或每天傍晚三次浸入水中。他如此以多種方式折磨和煎熬身體。他身壞命終,生於惡趣、墮處、地獄。比丘們,這就叫做現在苦而未來也苦報的法受持。 471_. "比丘們,什麼是現在苦而未來樂報的法受持?比丘們,這裡有人本性強烈貪慾,他經常感受由貪慾而生的苦和憂;本性強烈嗔恚,他經常感受由嗔恚而生的苦和憂;本性強烈愚癡,他經常感受由愚癡而生的苦和憂。他雖然帶著苦,帶著憂,流著淚哭泣,卻修行完全清凈的梵行。他身壞命終,生於善趣天界。比丘們,這就叫做現在苦而未來樂報的法受持。

1. 『『Katamañca, bhikkhave, dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ? Idha, bhikkhave, ekacco pakatiyā na tibbarāgajātiko hoti, so na abhikkhaṇaṃ rāgajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti; pakatiyā na tibbadosajātiko hoti, so na abhikkhaṇaṃ dosajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti; pakatiyā na tibbamohajātiko hoti , so na abhikkhaṇaṃ mohajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti. 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…pe… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja viharati. So kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Idaṃ vuccati, bhikkhave, dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ. Imāni kho, bhikkhave, cattāri dhammasamādānānī』』ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Cūḷadhammasamādānasuttaṃ niṭṭhitaṃ pañcamaṃ.

1. Mahādhammasamādānasuttaṃ

2. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – 『『bhikkhavo』』ti. 『『Bhadante』』ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – 『『yebhuyyena, bhikkhave, sattā evaṃkāmā evaṃchandā evaṃadhippāyā – 『aho vata aniṭṭhā akantā amanāpā dhammā parihāyeyyuṃ, iṭṭhā kantā manāpā dhammā abhivaḍḍheyyu』nti. Tesaṃ, bhikkhave, sattānaṃ evaṃkāmānaṃ evaṃchandānaṃ evaṃadhippāyānaṃ aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti, iṭṭhā kantā manāpā dhammā parihāyanti. Tatra tumhe, bhikkhave, kaṃ hetuṃ paccethā』』ti? 『『Bhagavaṃmūlakā no, bhante, dhammā, bhagavaṃnettikā, bhagavaṃpaṭisaraṇā. Sādhu vata, bhante, bhagavantaññeva paṭibhātu etassa bhāsitassa attho; bhagavato sutvā bhikkhū dhāressantī』』ti. 『『Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī』』ti. 『『Evaṃ, bhante』』ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

3. 『『Idha, bhikkhave, assutavā puthujjano, ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto, sevitabbe dhamme na jānāti asevitabbe dhamme na jānāti, bhajitabbe dhamme na jānāti abhajitabbe dhamme na jānāti. So sevitabbe dhamme ajānanto asevitabbe dhamme ajānanto, bhajitabbe dhamme ajānanto abhajitabbe dhamme ajānanto, asevitabbe dhamme sevati sevitabbe dhamme na sevati, abhajitabbe dhamme bhajati bhajitabbe dhamme na bhajati. Tassa asevitabbe dhamme sevato sevitabbe dhamme asevato, abhajitabbe dhamme bhajato bhajitabbe dhamme abhajato aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti, iṭṭhā kantā manāpā dhammā parihāyanti. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti yathā taṃ aviddasuno.

『『Sutavā ca kho, bhikkhave, ariyasāvako, ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto, sevitabbe dhamme jānāti asevitabbe dhamme jānāti, bhajitabbe dhamme jānāti abhajitabbe dhamme jānāti. So sevitabbe dhamme jānanto asevitabbe dhamme jānanto, bhajitabbe dhamme jānanto abhajitabbe dhamme jānanto, asevitabbe dhamme na sevati sevitabbe dhamme sevati, abhajitabbe dhamme na bhajati bhajitabbe dhamme bhajati. Tassa asevitabbe dhamme asevato sevitabbe dhamme sevato, abhajitabbe dhamme abhajato bhajitabbe dhamme bhajato, aniṭṭhā akantā amanāpā dhammā parihāyanti, iṭṭhā kantā manāpā dhammā abhivaḍḍhanti. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti yathā taṃ viddasuno.

472_. "比丘們,什麼是現在樂而未來也樂報的法受持?比丘們,這裡有人本性不強烈貪慾,他不經常感受由貪慾而生的苦和憂;本性不強烈嗔恚,他不經常感受由嗔恚而生的苦和憂;本性不強烈愚癡,他不經常感受由愚癡而生的苦和憂。他離欲、離不善法,有尋有伺,由離生喜樂,進入初禪而住。尋伺寂止,內心安靜,心一境性,無尋無伺,定生喜樂,進入第二禪...第三禪...第四禪而住。他身壞命終,生於善趣天界。比丘們,這就叫做現在樂而未來也樂報的法受持。比丘們,這就是四種法受持。" 世尊如是說。那些比丘滿意歡喜世尊所說。 小法受持經第五終。 大法受持經 473_. 如是我聞。一時,世尊住舍衛城(今印度北方邦斯拉瓦斯蒂鎮)祇樹給孤獨園。在那裡,世尊對比丘們說:"比丘們。""尊者。"那些比丘回答世尊。世尊如是說:"比丘們,大多數眾生有這樣的慾望、這樣的願望、這樣的意圖:'啊,愿不可意、不可愛、不可樂的法減少,可意、可愛、可樂的法增長。'比丘們,對於這些有這樣慾望、這樣願望、這樣意圖的眾生,不可意、不可愛、不可樂的法反而增長,可意、可愛、可樂的法反而減少。比丘們,你們認為這是什麼原因?""尊者,我們的法以世尊為根本,以世尊為嚮導,以世尊為依歸。善哉,尊者,愿世尊為我們解說這個說法的含義。聽了世尊的話,比丘們將會記住。""那麼,比丘們,你們要聽,要好好作意,我要說了。""是的,尊者。"那些比丘回答世尊。世尊如是說: 474_. "比丘們,在這裡,無聞凡夫不見聖者,不知聖法,不善巧聖法,不善學聖法,不見善人,不知善人法,不善巧善人法,不善學善人法,不知應親近的法,不知不應親近的法,不知應交往的法,不知不應交往的法。他不知應親近的法,不知不應親近的法,不知應交往的法,不知不應交往的法,就親近不應親近的法,不親近應親近的法,交往不應交往的法,不交往應交往的法。他親近不應親近的法,不親近應親近的法,交往不應交往的法,不交往應交往的法,不可意、不 愛、不可樂的法就增長,可意、可愛、可樂的法就減少。這是什麼原因?比丘們,這就是無知者的情況。 "比丘們,有聞聖弟子見聖者,知聖法,善巧聖法,善學聖法,見善人,知善人法,善巧善人法,善學善人法,知應親近的法,知不應親近的法,知應交往的法,知不應交往的法。他知應親近的法,知不應親近的法,知應交往的法, 不應交往的法,就不親近不應親近的法,親近應親近的法,不交往不應交往的法,交往應交往的法。他不親近不應親近的法,親近應親近的法,不交往不應交往的法,交往應交往的法,不可意、不可愛、不可樂的法就減少,可意、可愛、可樂的法就增長。這是什麼原因?比丘們,這就是有知者的情況。

1. 『『Cattārimāni, bhikkhave, dhammasamādānāni. Katamāni cattāri? Atthi, bhikkhave, dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ; atthi, bhikkhave, dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ; atthi, bhikkhave, dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ; atthi, bhikkhave, dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ.

2. 『『Tatra, bhikkhave, yamidaṃ [yadidaṃ (sī.)] dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ, taṃ avidvā avijjāgato yathābhūtaṃ nappajānāti – 『idaṃ kho dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipāka』nti. Taṃ avidvā avijjāgato yathābhūtaṃ appajānanto taṃ sevati, taṃ na parivajjeti. Tassa taṃ sevato, taṃ aparivajjayato, aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti, iṭṭhā kantā manāpā dhammā parihāyanti. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti yathā taṃ aviddasuno.

『『Tatra, bhikkhave, yamidaṃ dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ taṃ avidvā avijjāgato yathābhūtaṃ nappajānāti – 『idaṃ kho dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipāka』nti. Taṃ avidvā avijjāgato yathābhūtaṃ appajānanto taṃ sevati, taṃ na parivajjeti. Tassa taṃ sevato, taṃ aparivajjayato, aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti, iṭṭhā kantā manāpā dhammā parihāyanti. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti yathā taṃ aviddasuno.

『『Tatra , bhikkhave, yamidaṃ dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ, taṃ avidvā avijjāgato yathābhūtaṃ nappajānāti – 『idaṃ kho dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipāka』nti. Taṃ avidvā avijjāgato yathābhūtaṃ appajānanto taṃ na sevati, taṃ parivajjeti. Tassa taṃ asevato, taṃ parivajjayato, aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti, iṭṭhā kantā manāpā dhammā parihāyanti. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti yathā taṃ aviddasuno.

『『Tatra, bhikkhave, yamidaṃ dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ, taṃ avidvā avijjāgato yathābhūtaṃ nappajānāti – 『idaṃ kho dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipāka』nti. Taṃ avidvā avijjāgato yathābhūtaṃ appajānanto taṃ na sevati, taṃ parivajjeti. Tassa taṃ asevato, taṃ parivajjayato, aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti, iṭṭhā kantā manāpā dhammā parihāyanti. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti yathā taṃ aviddasuno.

475_. "比丘們,有四種法受持。哪四種?比丘們,有現在苦而未來也苦報的法受持;比丘們,有現在樂而未來苦報的法受持;比丘們,有現在苦而未來樂報的法受持;比丘們,有現在樂而未來也樂報的法受持。 476_. "比丘們,對於現在苦而未來也苦報的法受持,無知者被無明所蔽,不如實了知:'這是現在苦而未來也苦報的法受持。'他不如實了知,就親近它,不遠離它。他親近它,不遠離它,不可意、不可愛、不可樂的法就增長,可意、可愛、可樂的法就減少。這是什麼原因?比丘們,這就是無知者的情況。 "比丘們,對於現在樂而未來苦報的法受持,無知者被無明所蔽,不如實了知:'這是現在樂而未來苦報的法受持。'他不如實了知,就親近它,不遠離它。他親近它,不遠離它,不可意、不可愛、不可樂的法就增長,可意、可愛、可樂的法就減少。這是什麼原因?比丘們,這就是無知者的情況。 "比丘們,對於現在苦而未來樂報的法受持,無知者被無明所蔽,不如實了知:'這是現在苦而未來樂報的法受持。'他不如實了知,就不親近它,遠離它。他不親近它,遠離它,不可意、不可愛、不可樂的法就增長,可意、可愛、可樂的法就減少。這是什麼原因?比丘們,這就是無知者的情況。 "比丘們,對於現在樂而未來也樂報的法受持,無知者被無明所蔽,不如實了知:'這是現在樂而未來也樂報的法受持。'他不如實了知,就不親近它,遠離它。他不親近它,遠離它,不可意、不可愛、不可樂的法就增長,可意、可愛、可樂的法就減少。這是什麼原因?比丘們,這就是無知者的情況。

1. 『『Tatra, bhikkhave, yamidaṃ dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ taṃ vidvā vijjāgato yathābhūtaṃ pajānāti – 『idaṃ kho dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipāka』nti. Taṃ vidvā vijjāgato yathābhūtaṃ pajānanto taṃ na sevati, taṃ parivajjeti. Tassa taṃ asevato, taṃ parivajjayato, aniṭṭhā akantā amanāpā dhammā parihāyanti, iṭṭhā kantā manāpā dhammā abhivaḍḍhanti. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti yathā taṃ viddasuno.

『『Tatra, bhikkhave, yamidaṃ dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ taṃ vidvā vijjāgato yathābhūtaṃ pajānāti – 『idaṃ kho dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipāka』nti. Taṃ vidvā vijjāgato yathābhūtaṃ pajānanto taṃ na sevati, taṃ parivajjeti. Tassa taṃ asevato, taṃ parivajjayato , aniṭṭhā akantā amanāpā dhammā parihāyanti, iṭṭhā kantā manāpā dhammā abhivaḍḍhanti. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti yathā taṃ viddasuno.

『『Tatra , bhikkhave, yamidaṃ dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ taṃ vidvā vijjāgato yathābhūtaṃ pajānāti – 『idaṃ kho dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipāka』nti. Taṃ vidvā vijjāgato yathābhūtaṃ pajānanto taṃ sevati, taṃ na parivajjeti. Tassa taṃ sevato, taṃ aparivajjayato, aniṭṭhā akantā amanāpā dhammā parihāyanti, iṭṭhā kantā manāpā dhammā abhivaḍḍhanti. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti yathā taṃ viddasuno.

『『Tatra, bhikkhave, yamidaṃ dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ taṃ vidvā vijjāgato yathābhūtaṃ pajānāti – 『idaṃ kho dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipāka』nti. Taṃ vidvā vijjāgato yathābhūtaṃ pajānanto taṃ sevati, taṃ na parivajjeti. Tassa taṃ sevato, taṃ aparivajjayato, aniṭṭhā akantā amanāpā dhammā parihāyanti, iṭṭhā kantā manāpā dhammā abhivaḍḍhanti. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti yathā taṃ viddasuno.

1. 『『Katamañca , bhikkhave, dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ? Idha, bhikkhave, ekacco sahāpi dukkhena sahāpi domanassena pāṇātipātī hoti, pāṇātipātapaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena adinnādāyī hoti, adinnādānapaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena kāmesu micchācārī hoti, kāmesu micchācārapaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena musāvādī hoti, musāvādapaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena pisuṇavāco hoti, pisuṇavācāpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena pharusavāco hoti, pharusavācāpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena samphappalāpī hoti, samphappalāpapaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena abhijjhālu hoti, abhijjhāpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena byāpannacitto hoti, byāpādapaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena micchādiṭṭhi hoti, micchādiṭṭhipaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti. So kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Idaṃ vuccati, bhikkhave, dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ.

477_. "比丘們,對於現在苦而未來也苦報的法受持,有知者明瞭,如實了知:'這是現在苦而未來也苦報的法受持。'他如實了知,就不親近它,遠離它。他不親近它,遠離它,不可意、不可愛、不可樂的法就減少,可意、可愛、可樂的法就增長。這是什麼原因?比丘們,這就是有知者的情況。 "比丘們,對於現在樂而未來苦報的法受持,有知者明瞭,如實了知:'這是現在樂而未來苦報的法受持。'他如實了知,就不親近它,遠離它。他不親近它,遠離它,不可意、不可愛、不可樂的法就減少,可意、可愛、可樂的法就增長。這是什麼原因?比丘們,這就是有知者的情況。 "比丘們,對於現在苦而未來樂報的法受持,有知者明瞭,如實了知:'這是現在苦而未來樂報的法受持。'他如實了知,就親近它,不遠離它。他親近它,不遠離它,不可意、不可愛、不可樂的法就減少,可意、可愛、可樂的法就增長。這是什麼原因?比丘們,這就是有知者的情況。 "比丘們,對於現在樂而未來也樂報的法受持,有知者明瞭,如實了知:'這是現在樂而未來也樂報的法受持。'他如實了知,就親近它,不遠離它。他親近它,不遠離它,不可意、不可愛、不可樂的法就減少,可意、可愛、可樂的法就增長。這是什麼原因?比丘們,這就是有知者的情況。 478_. "比丘們,什麼是現在苦而未來也苦報的法受持?比丘們,這裡有人帶著苦和憂殺生,因殺生而感受苦和憂;帶著苦和憂偷盜,因偷盜而感受苦和憂;帶著苦和憂邪淫,因邪淫而感受苦和憂;帶著苦和憂妄語,因妄語而感受苦和憂;帶著苦和憂兩舌,因兩舌而感受苦和憂;帶著苦和憂惡口,因惡口而感受苦和憂;帶著苦和憂綺語,因綺語而感受苦和憂;帶著苦和憂貪婪,因貪婪而感受苦和憂;帶著苦和憂瞋恚,因瞋恚而感受苦和憂;帶著苦和憂邪見,因邪見而感受苦和憂。他身壞命終,生於惡趣、墮處、地獄。比丘們,這就叫做現在苦而未來也苦報的法受持。

1. 『『Katamañca, bhikkhave, dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ? Idha, bhikkhave, ekacco sahāpi sukhena sahāpi somanassena pāṇātipātī hoti, pāṇātipātapaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena adinnādāyī hoti, adinnādānapaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena kāmesumicchācārī hoti, kāmesumicchācārapaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena musāvādī hoti, musāvādapaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena pisuṇavāco hoti, pisuṇavācāpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena pharusavāco hoti, pharusavācāpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena samphappalāpī hoti, samphappalāpapaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena abhijjhālu hoti, abhijjhāpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena byāpannacitto hoti, byāpādapaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena micchādiṭṭhi hoti, micchādiṭṭhipaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti. So kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Idaṃ vuccati, bhikkhave, dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ.

2. 『『Katamañca, bhikkhave, dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ? Idha, bhikkhave, ekacco sahāpi dukkhena sahāpi domanassena pāṇātipātā paṭivirato hoti, pāṇātipātā veramaṇīpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti ; sahāpi dukkhena sahāpi domanassena adinnādānā paṭivirato hoti, adinnādānā veramaṇīpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena kāmesumicchācārā paṭivirato hoti, kāmesumicchācārā veramaṇīpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena musāvādā paṭivirato hoti, musāvādā veramaṇīpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena pisuṇāya vācāya paṭivirato hoti , pisuṇāya vācāya veramaṇīpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti ; sahāpi dukkhena sahāpi domanassena pharusāya vācāya paṭivirato hoti, pharusāya vācāya veramaṇīpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena samphappalāpā paṭivirato hoti, samphappalāpā veramaṇīpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena anabhijjhālu hoti, anabhijjhāpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena abyāpannacitto hoti, abyāpādapaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena sammādiṭṭhi hoti, sammādiṭṭhipaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti. So kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Idaṃ vuccati, bhikkhave, dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ.

479_. "比丘們,什麼是現在樂而未來苦報的法受持?比丘們,這裡有人帶著樂和喜殺生,因殺生而感受樂和喜;帶著樂和喜偷盜,因偷盜而感受樂和喜;帶著樂和喜邪淫,因邪淫而感受樂和喜;帶著樂和喜妄語,因妄語而感受樂和喜;帶著樂和喜兩舌,因兩舌而感受樂和喜;帶著樂和喜惡口,因惡口而感受樂和喜;帶著樂和喜綺語,因綺語而感受樂和喜;帶著樂和喜貪婪,因貪婪而感受樂和喜;帶著樂和喜瞋恚,因瞋恚而感受樂和喜;帶著樂和喜邪見,因邪見而感受樂和喜。他身壞命終,生於惡趣、墮處、地獄。比丘們,這就叫做現在樂而未來苦報的法受持。 480_. "比丘們,什麼是現在苦而未來樂報的法受持?比丘們,這裡有人帶著苦和憂遠離殺生,因遠離殺生而感受苦和憂;帶著苦和憂遠離偷盜,因遠離偷盜而感受苦和憂;帶著苦和憂遠離邪淫,因遠離邪淫而感受苦和憂;帶著苦和憂遠離妄語,因遠離妄語而感受苦和憂;帶著苦和憂遠離兩舌,因遠離兩舌而感受苦和憂;帶著苦和憂遠離惡口,因遠離惡口而感受苦和憂;帶著苦和憂遠離綺語,因遠離綺語而感受苦和憂;帶著苦和憂不貪婪,因不貪婪而感受苦和憂;帶著苦和憂無瞋恚心,因無瞋恚而感受苦和憂;帶著苦和憂正見,因正見而感受苦和憂。他身壞命終,生於善趣天界。比丘們,這就叫做現在苦而未來樂報的法受持。

1. 『『Katamañca, bhikkhave, dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ? Idha, bhikkhave, ekacco sahāpi sukhena sahāpi somanassena pāṇātipātā paṭivirato hoti, pāṇātipātā veramaṇīpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena adinnādānā paṭivirato hoti, adinnādānā veramaṇīpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena kāmesumicchācārā paṭivirato hoti, kāmesumicchācārā veramaṇīpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena musāvādā paṭivirato hoti, musāvādā veramaṇīpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena pisuṇāya vācāya paṭivirato hoti, pisuṇāya vācāya veramaṇīpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena pharusāya vācāya paṭivirato hoti, pharusāya vācāya veramaṇīpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena samphappalāpā paṭivirato hoti, samphappalāpā veramaṇīpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena anabhijjhālu hoti, anabhijjhāpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena abyāpannacitto hoti, abyāpādapaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena sammādiṭṭhi hoti, sammādiṭṭhipaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti. So kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Idaṃ, vuccati, bhikkhave, dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ. Imāni kho, bhikkhave, cattāri dhammasamādānāni.

2. 『『Seyyathāpi, bhikkhave, tittakālābu visena saṃsaṭṭho. Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikūlo. Tamenaṃ evaṃ vadeyyuṃ – 『ambho purisa, ayaṃ tittakālābu visena saṃsaṭṭho, sace ākaṅkhasi piva [pipa (sī. pī.)]. Tassa te pivato [pipato (sī. pī.)] ceva nacchādessati vaṇṇenapi gandhenapi rasenapi, pivitvā [pītvā (sī.)] ca pana maraṇaṃ vā nigacchasi maraṇamattaṃ vā dukkha』nti. So taṃ appaṭisaṅkhāya piveyya, nappaṭinissajjeyya. Tassa taṃ pivato ceva nacchādeyya vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ. Tathūpamāhaṃ, bhikkhave, imaṃ dhammasamādānaṃ vadāmi, yamidaṃ dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ.

3. 『『Seyyathāpi, bhikkhave, āpānīyakaṃso vaṇṇasampanno gandhasampanno rasasampanno. So ca kho visena saṃsaṭṭho. Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikūlo. Tamenaṃ evaṃ vadeyyuṃ – 『ambho purisa, ayaṃ āpānīyakaṃso vaṇṇasampanno gandhasampanno rasasampanno. So ca kho visena saṃsaṭṭho, sace ākaṅkhasi piva. Tassa te pivatohi [pivatopi (ka.)] kho chādessati vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana maraṇaṃ vā nigacchasi maraṇamattaṃ vā dukkha』nti. So taṃ appaṭisaṅkhāya piveyya, nappaṭinissajjeyya. Tassa taṃ pivatohi kho chādeyya vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ. Tathūpamāhaṃ, bhikkhave, imaṃ dhammasamādānaṃ vadāmi, yamidaṃ dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ.

4. 『『Seyyathāpi, bhikkhave, pūtimuttaṃ nānābhesajjehi saṃsaṭṭhaṃ. Atha puriso āgaccheyya paṇḍukarogī. Tamenaṃ evaṃ vadeyyuṃ – 『ambho purisa, idaṃ pūtimuttaṃ nānābhesajjehi saṃsaṭṭhaṃ, sace ākaṅkhasi piva. Tassa te pivatohi kho nacchādessati vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana sukhī bhavissasī』ti. So taṃ paṭisaṅkhāya piveyya, nappaṭinissajjeyya. Tassa taṃ pivatohi kho nacchādeyya vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana sukhī assa. Tathūpamāhaṃ, bhikkhave, imaṃ dhammasamādānaṃ vadāmi, yamidaṃ dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ.

481_. "比丘們,什麼是現在樂而未來也樂報的法受持?比丘們,這裡有人帶著樂和喜遠離殺生,因遠離殺生而感受樂和喜;帶著樂和喜遠離偷盜,因遠離偷盜而感受樂和喜;帶著樂和喜遠離邪淫,因遠離邪淫而感受樂和喜;帶著樂和喜遠離妄語,因遠離妄語而感受樂和喜;帶著樂和喜遠離兩舌,因遠離兩舌而感受樂和喜;帶著樂和喜遠離惡口,因遠離惡口而感受樂和喜;帶著樂和喜遠離綺語,因遠離綺語而感受樂和喜;帶著樂和喜不貪婪,因不貪婪而感受樂和喜;帶著樂和喜無瞋恚心,因無瞋恚而感受樂和喜;帶著樂和喜正見,因正見而感受樂和喜。他身壞命終,生於善趣天界。比丘們,這就叫做現在樂而未來也樂報的法受持。比丘們,這就是四種法受持。 482_. "比丘們,就像有一個苦瓜混合了毒藥。然後有一個人來,想活命不想死,想快樂厭惡痛苦。人們對他這樣說:'喂,這位先生,這是一個混合了毒藥的苦瓜,如果你想喝就喝吧。你喝的時候,它的顏色、氣味、味道都不會讓你滿意,而且喝了之後你會死或者遭受瀕死般的痛苦。'他不經思考就喝了,沒有拒絕。他喝的時候,它的顏色、氣味、味道都不讓他滿意,而且喝了之後他會死或者遭受瀕死般的痛苦。比丘們,我說這個法受持就像這個比喻,也就是現在苦而未來也苦報的法受持。 483_. "比丘們,就像有一杯顏色好、氣味好、味道好的飲料。但是它混合了毒藥。然後有一個人來,想活命不想死,想快樂厭惡痛苦。人們對他這樣說:'喂,這位先生,這是一杯顏色好、氣味好、味道好的飲料。但是它混合了毒藥,如果你想喝就喝吧。你喝的時候,它的顏色、氣味、味道會讓你滿意,但是喝了之後你會死或者遭受瀕死般的痛苦。'他不經思考就喝了,沒有拒絕。他喝的時候,它的顏色、氣味、味道讓他滿意,但是喝了之後他會死或者遭受瀕死般的痛苦。比丘們,我說這個法受持就像這個比喻,也就是現在樂而未來苦報的法受持。 484_. "比丘們,就像有發酵的尿混合了各種藥物。然後有一個患黃疸病的人來。人們對他這樣說:'喂,這位先生,這是發酵的尿混合了各種藥物,如果你想喝就喝吧。你喝的時候,它的顏色、氣味、味道都不會讓你滿意,但是喝了之後你會康復。'他經過思考後就喝了,沒有拒絕。他喝的時候,它的顏色、氣味、味道都不讓他滿意,但是喝了之後他康復了。比丘們,我說這個法受持就像這個比喻,也就是現在苦而未來樂報的法受持。

1. 『『Seyyathāpi, bhikkhave, dadhi ca madhu ca sappi ca phāṇitañca ekajjhaṃ saṃsaṭṭhaṃ. Atha puriso āgaccheyya lohitapakkhandiko. Tamenaṃ evaṃ vadeyyuṃ – 『ambho purisa, idaṃ dadhiṃ ca madhuṃ ca sappiṃ ca phāṇitañca ekajjhaṃ saṃsaṭṭhaṃ, sace ākaṅkhasi piva. Tassa te pivato ceva chādessati vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana sukhī bhavissasī』ti. So taṃ paṭisaṅkhāya piveyya, nappaṭinissajjeyya. Tassa taṃ pivato ceva chādeyya vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana sukhī assa. Tathūpamāhaṃ, bhikkhave, imaṃ dhammasamādānaṃ vadāmi, yamidaṃ dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ.

2. 『『Seyyathāpi, bhikkhave, vassānaṃ pacchime māse saradasamaye viddhe vigatavalāhake deve ādicco nabhaṃ abbhussakkamāno sabbaṃ ākāsagataṃ tamagataṃ abhivihacca bhāsate ca tapate ca virocate ca; evameva kho, bhikkhave, yamidaṃ dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ tadaññe puthusamaṇabrāhmaṇaparappavāde abhivihacca bhāsate ca tapate ca virocate cā』』ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Mahādhammasamādānasuttaṃ niṭṭhitaṃ chaṭṭhaṃ.

1. Vīmaṃsakasuttaṃ

2. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – 『『bhikkhavo』』ti. 『『Bhadante』』ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – 『『vīmaṃsakena, bhikkhave, bhikkhunā parassa cetopariyāyaṃ ajānantena [ājānantena (pī. ka.), ajānantena kinti (?)] tathāgate samannesanā kātabbā 『sammāsambuddho vā no vā』 iti viññāṇāyā』』ti. 『『Bhagavaṃmūlakā no, bhante, dhammā, bhagavaṃnettikā bhagavaṃpaṭisaraṇā; sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho; bhagavato sutvā bhikkhū dhāressantī』』ti. 『『Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī』』ti . 『『Evaṃ, bhante』』ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

485_. "比丘們,就像酸奶、蜂蜜、酥油和糖漿混合在一起。然後有一個患痢疾的人來。人們對他這樣說:'喂,這位先生,這是酸奶、蜂蜜、酥油和糖漿混合在一起,如果你想喝就喝吧。你喝的時候,它的顏色、氣味、味道都會讓你滿意,而且喝了之後你會康復。'他經過思考後就喝了,沒有拒絕。他喝的時候,它的顏色、氣味、味道都讓他滿意,而且喝了之後他康復了。比丘們,我說這個法受持就像這個比喻,也就是現在樂而未來也樂報的法受持。 486_. "比丘們,就像在雨季的最後一個月,在秋天,當天空晴朗無雲時,太陽升起,驅散所有的黑暗,照耀、發熱、閃耀;同樣地,比丘們,這個現在樂而未來也樂報的法受持,驅散其他許多沙門婆羅門的教說,照耀、發熱、閃耀。" 世尊如是說。那些比丘滿意歡喜世尊所說。 大法受持經第六終。 思察經 487_. 如是我聞。一時,世尊住舍衛城(今印度北方邦斯拉瓦斯蒂鎮)祇樹給孤獨園。在那裡,世尊對比丘們說:"比丘們。""尊者。"那些比丘回答世尊。世尊如是說:"比丘們,一個思察的比丘,不知他人心意時,應該對如來作調查,'他是否是正等正覺者',爲了了知。""尊者,我們的法以世尊為根本,以世尊為嚮導,以世尊為依歸。善哉,尊者,愿世尊為我們解說這個說法的含義。聽了世尊的話,比丘們將會記住。""那麼,比丘們,你們要聽,要好好作意,我要說了。""是的,尊者。"那些比丘回答世尊。世尊如是說:

1. 『『Idha, bhikkhave, assutavā puthujjano, ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto, sevitabbe dhamme na jānāti asevitabbe dhamme na jānāti, bhajitabbe dhamme na jānāti abhajitabbe dhamme na jānāti. So sevitabbe dhamme ajānanto asevitabbe dhamme ajānanto, bhajitabbe dhamme ajānanto abhajitabbe dhamme ajānanto, asevitabbe dhamme sevati sevitabbe dhamme na sevati, abhajitabbe dhamme bhajati bhajitabbe dhamme na bhajati. Tassa asevitabbe dhamme sevato sevitabbe dhamme asevato, abhajitabbe dhamme bhajato bhajitabbe dhamme abhajato aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti, iṭṭhā kantā manāpā dhammā parihāyanti. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti yathā taṃ aviddasuno.

『『Sutavā ca kho, bhikkhave, ariyasāvako, ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto, sevitabbe dhamme jānāti asevitabbe dhamme jānāti, bhajitabbe dhamme jānāti abhajitabbe dhamme jānāti. So sevitabbe dhamme jānanto asevitabbe dhamme jānanto, bhajitabbe dhamme jānanto abhajitabbe dhamme jānanto, asevitabbe dhamme na sevati sevitabbe dhamme sevati, abhajitabbe dhamme na bhajati bhajitabbe dhamme bhajati. Tassa asevitabbe dhamme asevato sevitabbe dhamme sevato, abhajitabbe dhamme abhajato bhajitabbe dhamme bhajato, aniṭṭhā akantā amanāpā dhammā parihāyanti, iṭṭhā kantā manāpā dhammā abhivaḍḍhanti. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti yathā taṃ viddasuno.

1. 『『Cattārimāni, bhikkhave, dhammasamādānāni. Katamāni cattāri? Atthi, bhikkhave, dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ; atthi, bhikkhave, dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ; atthi, bhikkhave, dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ; atthi, bhikkhave, dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ.

2. "諸比丘，在此，未聞法者、凡夫、不見聖者、不知聖法、不善巧于聖法、不見善人、不知善人法、不善巧于善人法，不知應親近之法，不知不應親近之法，不知應交往之法，不知不應交往之法。他不知應親近之法、不知不應親近之法、不知應交往之法、不知不應交往之法，因而親近不應親近之法，不親近應親近之法，交往不應交往之法，不交往應交往之法。對於他這樣親近不應親近之法、不親近應親近之法、交往不應交往之法、不交往應交往之法的人，不可意、不可愛、不可樂之法增長，可意、可愛、可樂之法減少。為何如此？諸比丘，這是因為他無智慧。 "然而，諸比丘，多聞聖弟子、見聖者、知聖法、善巧于聖法、見善人、知善人法、善巧于善人法，知應親近之法，知不應親近之法，知應交往之法，知不應交往之法。他知應親近之法、知不應親近之法、知應交往之法、知不應交往之法，因而不親近不應親近之法，親近應親近之法，不交往不應交往之法，交往應交往之法。對於他這樣不親近不應親近之法、親近應親近之法、不交往不應交往之法、交往應交往之法的人，不可意、不可愛、不可樂之法減少，可意、可愛、可樂之法增長。為何如此？諸比丘，這是因為他有智慧。

3. "諸比丘，有四種法的受持。是哪四種？諸比丘，有法的受持現在是苦的，未來也有苦報；諸比丘，有法的受持現在是樂的，但未來有苦報；諸比丘，有法的受持現在是苦的，但未來有樂報；諸比丘，有法的受持現在是樂的，未來也有樂報。

4. 『『Tatra, bhikkhave, yamidaṃ [yadidaṃ (sī.)] dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ, taṃ avidvā avijjāgato yathābhūtaṃ nappajānāti – 『idaṃ kho dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipāka』nti. Taṃ avidvā avijjāgato yathābhūtaṃ appajānanto taṃ sevati, taṃ na parivajjeti. Tassa taṃ sevato, taṃ aparivajjayato, aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti, iṭṭhā kantā manāpā dhammā parihāyanti. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti yathā taṃ aviddasuno.

『『Tatra, bhikkhave, yamidaṃ dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ taṃ avidvā avijjāgato yathābhūtaṃ nappajānāti – 『idaṃ kho dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipāka』nti. Taṃ avidvā avijjāgato yathābhūtaṃ appajānanto taṃ sevati, taṃ na parivajjeti. Tassa taṃ sevato, taṃ aparivajjayato, aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti, iṭṭhā kantā manāpā dhammā parihāyanti. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti yathā taṃ aviddasuno.

『『Tatra , bhikkhave, yamidaṃ dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ, taṃ avidvā avijjāgato yathābhūtaṃ nappajānāti – 『idaṃ kho dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipāka』nti. Taṃ avidvā avijjāgato yathābhūtaṃ appajānanto taṃ na sevati, taṃ parivajjeti. Tassa taṃ asevato, taṃ parivajjayato, aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti, iṭṭhā kantā manāpā dhammā parihāyanti. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti yathā taṃ aviddasuno.

『『Tatra, bhikkhave, yamidaṃ dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ, taṃ avidvā avijjāgato yathābhūtaṃ nappajānāti – 『idaṃ kho dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipāka』nti. Taṃ avidvā avijjāgato yathābhūtaṃ appajānanto taṃ na sevati, taṃ parivajjeti. Tassa taṃ asevato, taṃ parivajjayato, aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti, iṭṭhā kantā manāpā dhammā parihāyanti. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti yathā taṃ aviddasuno.

1. 『『Tatra, bhikkhave, yamidaṃ dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ taṃ vidvā vijjāgato yathābhūtaṃ pajānāti – 『idaṃ kho dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipāka』nti. Taṃ vidvā vijjāgato yathābhūtaṃ pajānanto taṃ na sevati, taṃ parivajjeti. Tassa taṃ asevato, taṃ parivajjayato, aniṭṭhā akantā amanāpā dhammā parihāyanti, iṭṭhā kantā manāpā dhammā abhivaḍḍhanti. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti yathā taṃ viddasuno.

『『Tatra, bhikkhave, yamidaṃ dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ taṃ vidvā vijjāgato yathābhūtaṃ pajānāti – 『idaṃ kho dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipāka』nti. Taṃ vidvā vijjāgato yathābhūtaṃ pajānanto taṃ na sevati, taṃ parivajjeti. Tassa taṃ asevato, taṃ parivajjayato , aniṭṭhā akantā amanāpā dhammā parihāyanti, iṭṭhā kantā manāpā dhammā abhivaḍḍhanti. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti yathā taṃ viddasuno.

『『Tatra , bhikkhave, yamidaṃ dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ taṃ vidvā vijjāgato yathābhūtaṃ pajānāti – 『idaṃ kho dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipāka』nti. Taṃ vidvā vijjāgato yathābhūtaṃ pajānanto taṃ sevati, taṃ na parivajjeti. Tassa taṃ sevato, taṃ aparivajjayato, aniṭṭhā akantā amanāpā dhammā parihāyanti, iṭṭhā kantā manāpā dhammā abhivaḍḍhanti. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti yathā taṃ viddasuno.

『『Tatra, bhikkhave, yamidaṃ dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ taṃ vidvā vijjāgato yathābhūtaṃ pajānāti – 『idaṃ kho dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipāka』nti. Taṃ vidvā vijjāgato yathābhūtaṃ pajānanto taṃ sevati, taṃ na parivajjeti. Tassa taṃ sevato, taṃ aparivajjayato, aniṭṭhā akantā amanāpā dhammā parihāyanti, iṭṭhā kantā manāpā dhammā abhivaḍḍhanti. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti yathā taṃ viddasuno.

1. "諸比丘，其中，對於現在是苦的、未來也有苦報的法的受持，無知者、被無明所覆蓋者不如實了知:'這種法的受持現在是苦的、未來也有苦報'。他因無知、被無明所覆蓋而不如實了知，所以親近它，不遠離它。對於親近它、不遠離它的人，不可意、不可愛、不可樂之法增長，可意、可愛、可樂之法減少。為何如此？諸比丘，這是因為他無智慧。 "諸比丘，其中，對於現在是樂的、但未來有苦報的法的受持，無知者、被無明所覆蓋者不如實了知:'這種法的受持現在是樂的、但未來有苦報'。他因無知、被無明所覆蓋而不如實了知，所以親近它，不遠離它。對於親近它、不遠離它的人，不可意、不可愛、不可樂之法增長，可意、可愛、可樂之法減少。為何如此？諸比丘，這是因為他無智慧。 "諸比丘，其中，對於現在是苦的、但未來有樂報的法的受持，無知者、被無明所覆蓋者不如實了知:'這種法的受持現在是苦的、但未來有樂報'。他因無知、被無明所覆蓋而不如實了知，所以不親近它，遠離它。對於不親近它、遠離它的人，不可意、不可愛、不可樂之法增長，可意、可愛、可樂之法減少。為何如此？諸比丘，這是因為他無智慧。 "諸比丘，其中，對於現在是樂的、未來也有樂報的法的受持，無知者、被無明所覆蓋者不如實了知:'這種法的受持現在是樂的、未來也有樂報'。他因無知、被無明所覆蓋而不如實了知，所以不親近它，遠離它。對於不親近它、遠離它的人，不可意、不可愛、不可樂之法增長，可意、可愛、可樂之法減少。為何如此？諸比丘，這是因為他無智慧。

2. "諸比丘，其中，對於現在是苦的、未來也有苦報的法的受持，有知者、具明者如實了知:'這種法的受持現在是苦的、未來也有苦報'。他因有知、具明而如實了知，所以不親近它，遠離它。對於不親近它、遠離它的人，不可意、不可愛、不可樂之法減少，可意、可愛、可樂之法增長。為何如此？諸比丘，這是因為他有智慧。 "諸比丘，其中，對於現在是樂的、但未來有苦報的法的受持，有知者、具明者如實了知:'這種法的受持現在是樂的、但未來有苦報'。他因有知、具明而如實了知，所以不親近它，遠離它。對於不親近它、遠離它的人，不可意、不可愛、不可樂之法減少，可意、可愛、可樂之法增長。為何如此？諸比丘，這是因為他有智慧。 "諸比丘，其中，對於現在是苦的、但未來有樂報的法的受持，有知者、具明者如實了知:'這種法的受持現在是苦的、但未來有樂報'。他因有知、具明而如實了知，所以親近它，不遠離它。對於親近它、不遠離它的人，不可意、不可愛、不可樂之法減少，可意、可愛、可樂之法增長。為何如此？諸比丘，這是因為他有智慧。 "諸比丘，其中，對於現在是樂的、未來也有樂報的法的受持，有知者、具明者如實了知:'這種法的受持現在是樂的、未來也有樂報'。他因有知、具明而如實了知，所以親近它，不遠離它。對於親近它、不遠離它的人，不可意、不可愛、不可樂之法減少，可意、可愛、可樂之法增長。為何如此？諸比丘，這是因為他有智慧。

3. 『『Katamañca , bhikkhave, dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ? Idha, bhikkhave, ekacco sahāpi dukkhena sahāpi domanassena pāṇātipātī hoti, pāṇātipātapaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena adinnādāyī hoti, adinnādānapaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena kāmesu micchācārī hoti, kāmesu micchācārapaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena musāvādī hoti, musāvādapaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena pisuṇavāco hoti, pisuṇavācāpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena pharusavāco hoti, pharusavācāpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena samphappalāpī hoti, samphappalāpapaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena abhijjhālu hoti, abhijjhāpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena byāpannacitto hoti, byāpādapaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena micchādiṭṭhi hoti, micchādiṭṭhipaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti. So kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Idaṃ vuccati, bhikkhave, dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ.

4. 『『Katamañca, bhikkhave, dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ? Idha, bhikkhave, ekacco sahāpi sukhena sahāpi somanassena pāṇātipātī hoti, pāṇātipātapaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena adinnādāyī hoti, adinnādānapaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena kāmesumicchācārī hoti, kāmesumicchācārapaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena musāvādī hoti, musāvādapaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena pisuṇavāco hoti, pisuṇavācāpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena pharusavāco hoti, pharusavācāpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena samphappalāpī hoti, samphappalāpapaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena abhijjhālu hoti, abhijjhāpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena byāpannacitto hoti, byāpādapaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena micchādiṭṭhi hoti, micchādiṭṭhipaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti. So kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Idaṃ vuccati, bhikkhave, dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ.

5. "諸比丘，什麼是現在是苦的、未來也有苦報的法的受持？諸比丘，在此，有人雖然痛苦、憂惱，仍然殺生，因殺生而感受痛苦、憂惱；雖然痛苦、憂惱，仍然偷盜，因偷盜而感受痛苦、憂惱；雖然痛苦、憂惱，仍然邪淫，因邪淫而感受痛苦、憂惱；雖然痛苦、憂惱，仍然妄語，因妄語而感受痛苦、憂惱；雖然痛苦、憂惱，仍然兩舌，因兩舌而感受痛苦、憂惱；雖然痛苦、憂惱，仍然惡口，因惡口而感受痛苦、憂惱；雖然痛苦、憂惱，仍然綺語，因綺語而感受痛苦、憂惱；雖然痛苦、憂惱，仍然貪婪，因貪婪而感受痛苦、憂惱；雖然痛苦、憂惱，仍然瞋恨，因瞋恨而感受痛苦、憂惱；雖然痛苦、憂惱，仍然邪見，因邪見而感受痛苦、憂惱。他身壞命終后，生於惡趣、墮處、地獄。諸比丘，這稱為現在是苦的、未來也有苦報的法的受持。

6. "諸比丘，什麼是現在是樂的、但未來有苦報的法的受持？諸比丘，在此，有人雖然快樂、喜悅，仍然殺生，因殺生而感受快樂、喜悅；雖然快樂、喜悅，仍然偷盜，因偷盜而感受快樂、喜悅；雖然快樂、喜悅，仍然邪淫，因邪淫而感受快樂、喜悅；雖然快樂、喜悅，仍然妄語，因妄語而感受快樂、喜悅；雖然快樂、喜悅，仍然兩舌，因兩舌而感受快樂、喜悅；雖然快樂、喜悅，仍然惡口，因惡口而感受快樂、喜悅；雖然快樂、喜悅，仍然綺語，因綺語而感受快樂、喜悅；雖然快樂、喜悅，仍然貪婪，因貪婪而感受快樂、喜悅；雖然快樂、喜悅，仍然瞋恨，因瞋恨而感受快樂、喜悅；雖然快樂、喜悅，仍然邪見，因邪見而感受快樂、喜悅。他身壞命終后，生於惡趣、墮處、地獄。諸比丘，這稱為現在是樂的、但未來有苦報的法的受持。

7. 『『Katamañca, bhikkhave, dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ? Idha, bhikkhave, ekacco sahāpi dukkhena sahāpi domanassena pāṇātipātā paṭivirato hoti, pāṇātipātā veramaṇīpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti ; sahāpi dukkhena sahāpi domanassena adinnādānā paṭivirato hoti, adinnādānā veramaṇīpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena kāmesumicchācārā paṭivirato hoti, kāmesumicchācārā veramaṇīpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena musāvādā paṭivirato hoti, musāvādā veramaṇīpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena pisuṇāya vācāya paṭivirato hoti , pisuṇāya vācāya veramaṇīpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti ; sahāpi dukkhena sahāpi domanassena pharusāya vācāya paṭivirato hoti, pharusāya vācāya veramaṇīpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena samphappalāpā paṭivirato hoti, samphappalāpā veramaṇīpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena anabhijjhālu hoti, anabhijjhāpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena abyāpannacitto hoti, abyāpādapaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena sammādiṭṭhi hoti, sammādiṭṭhipaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti. So kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Idaṃ vuccati, bhikkhave, dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ.

8. 『『Katamañca, bhikkhave, dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ? Idha, bhikkhave, ekacco sahāpi sukhena sahāpi somanassena pāṇātipātā paṭivirato hoti, pāṇātipātā veramaṇīpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena adinnādānā paṭivirato hoti, adinnādānā veramaṇīpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena kāmesumicchācārā paṭivirato hoti, kāmesumicchācārā veramaṇīpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena musāvādā paṭivirato hoti, musāvādā veramaṇīpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena pisuṇāya vācāya paṭivirato hoti, pisuṇāya vācāya veramaṇīpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena pharusāya vācāya paṭivirato hoti, pharusāya vācāya veramaṇīpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena samphappalāpā paṭivirato hoti, samphappalāpā veramaṇīpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena anabhijjhālu hoti, anabhijjhāpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena abyāpannacitto hoti, abyāpādapaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena sammādiṭṭhi hoti, sammādiṭṭhipaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti. So kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Idaṃ, vuccati, bhikkhave, dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ. Imāni kho, bhikkhave, cattāri dhammasamādānāni.

9. 『『Seyyathāpi, bhikkhave, tittakālābu visena saṃsaṭṭho. Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikūlo. Tamenaṃ evaṃ vadeyyuṃ – 『ambho purisa, ayaṃ tittakālābu visena saṃsaṭṭho, sace ākaṅkhasi piva [pipa (sī. pī.)]. Tassa te pivato [pipato (sī. pī.)] ceva nacchādessati vaṇṇenapi gandhenapi rasenapi, pivitvā [pītvā (sī.)] ca pana maraṇaṃ vā nigacchasi maraṇamattaṃ vā dukkha』nti. So taṃ appaṭisaṅkhāya piveyya, nappaṭinissajjeyya. Tassa taṃ pivato ceva nacchādeyya vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ. Tathūpamāhaṃ, bhikkhave, imaṃ dhammasamādānaṃ vadāmi, yamidaṃ dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ.

10. "諸比丘，什麼是現在是苦的、但未來有樂報的法的受持？諸比丘，在此，有人雖然痛苦、憂惱，仍然遠離殺生，因遠離殺生而感受痛苦、憂惱；雖然痛苦、憂惱，仍然遠離偷盜，因遠離偷盜而感受痛苦、憂惱；雖然痛苦、憂惱，仍然遠離邪淫，因遠離邪淫而感受痛苦、憂惱；雖然痛苦、憂惱，仍然遠離妄語，因遠離妄語而感受痛苦、憂惱；雖然痛苦、憂惱，仍然遠離兩舌，因遠離兩舌而感受痛苦、憂惱；雖然痛苦、憂惱，仍然遠離惡口，因遠離惡口而感受痛苦、憂惱；雖然痛苦、憂惱，仍然遠離綺語，因遠離綺語而感受痛苦、憂惱；雖然痛苦、憂惱，仍然不貪婪，因不貪婪而感受痛苦、憂惱；雖然痛苦、憂惱，仍然無瞋恨心，因無瞋恨而感受痛苦、憂惱；雖然痛苦、憂惱，仍然正見，因正見而感受痛苦、憂惱。他身壞命終后，生於善趣、天界。諸比丘，這稱為現在是苦的、但未來有樂報的法的受持。

11. "諸比丘，什麼是現在是樂的、未來也有樂報的法的受持？諸比丘，在此，有人快樂、喜悅地遠離殺生，因遠離殺生而感受快樂、喜悅；快樂、喜悅地遠離偷盜，因遠離偷盜而感受快樂、喜悅；快樂、喜悅地遠離邪淫，因遠離邪淫而感受快樂、喜悅；快樂、喜悅地遠離妄語，因遠離妄語而感受快樂、喜悅；快樂、喜悅地遠離兩舌，因遠離兩舌而感受快樂、喜悅；快樂、喜悅地遠離惡口，因遠離惡口而感受快樂、喜悅；快樂、喜悅地遠離綺語，因遠離綺語而感受快樂、喜悅；快樂、喜悅地不貪婪，因不貪婪而感受快樂、喜悅；快樂、喜悅地無瞋恨心，因無瞋恨而感受快樂、喜悅；快樂、喜悅地正見，因正見而感受快樂、喜悅。他身壞命終后，生於善趣、天界。諸比丘，這稱為現在是樂的、未來也有樂報的法的受持。諸比丘，這就是四種法的受持。

12. "諸比丘，譬如有一個苦瓜混合了毒藥。然後有一個人來，他想活命、不想死、想快樂、厭惡痛苦。人們對他這樣說：'喂，這位先生，這個苦瓜混合了毒藥，如果你想喝就喝吧。當你喝的時候，它的顏色、氣味、味道都不會讓你滿意，而且喝了之後你會死亡或遭受瀕死般的痛苦。'他不加思考就喝了，沒有拒絕。當他喝的時候，它的顏色、氣味、味道都不讓他滿意，而且喝了之後他會死亡或遭受瀕死般的痛苦。諸比丘，我說這個法的受持就像這個比喻，也就是現在是苦的、未來也有苦報的法的受持。

13. 『『Seyyathāpi, bhikkhave, āpānīyakaṃso vaṇṇasampanno gandhasampanno rasasampanno. So ca kho visena saṃsaṭṭho. Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikūlo. Tamenaṃ evaṃ vadeyyuṃ – 『ambho purisa, ayaṃ āpānīyakaṃso vaṇṇasampanno gandhasampanno rasasampanno. So ca kho visena saṃsaṭṭho, sace ākaṅkhasi piva. Tassa te pivatohi [pivatopi (ka.)] kho chādessati vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana maraṇaṃ vā nigacchasi maraṇamattaṃ vā dukkha』nti. So taṃ appaṭisaṅkhāya piveyya, nappaṭinissajjeyya. Tassa taṃ pivatohi kho chādeyya vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ. Tathūpamāhaṃ, bhikkhave, imaṃ dhammasamādānaṃ vadāmi, yamidaṃ dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ.

14. 『『Seyyathāpi, bhikkhave, pūtimuttaṃ nānābhesajjehi saṃsaṭṭhaṃ. Atha puriso āgaccheyya paṇḍukarogī. Tamenaṃ evaṃ vadeyyuṃ – 『ambho purisa, idaṃ pūtimuttaṃ nānābhesajjehi saṃsaṭṭhaṃ, sace ākaṅkhasi piva. Tassa te pivatohi kho nacchādessati vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana sukhī bhavissasī』ti. So taṃ paṭisaṅkhāya piveyya, nappaṭinissajjeyya. Tassa taṃ pivatohi kho nacchādeyya vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana sukhī assa. Tathūpamāhaṃ, bhikkhave, imaṃ dhammasamādānaṃ vadāmi, yamidaṃ dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ.

15. 『『Seyyathāpi, bhikkhave, dadhi ca madhu ca sappi ca phāṇitañca ekajjhaṃ saṃsaṭṭhaṃ. Atha puriso āgaccheyya lohitapakkhandiko. Tamenaṃ evaṃ vadeyyuṃ – 『ambho purisa, idaṃ dadhiṃ ca madhuṃ ca sappiṃ ca phāṇitañca ekajjhaṃ saṃsaṭṭhaṃ, sace ākaṅkhasi piva. Tassa te pivato ceva chādessati vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana sukhī bhavissasī』ti. So taṃ paṭisaṅkhāya piveyya, nappaṭinissajjeyya. Tassa taṃ pivato ceva chādeyya vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana sukhī assa. Tathūpamāhaṃ, bhikkhave, imaṃ dhammasamādānaṃ vadāmi, yamidaṃ dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ.

16. 『『Seyyathāpi, bhikkhave, vassānaṃ pacchime māse saradasamaye viddhe vigatavalāhake deve ādicco nabhaṃ abbhussakkamāno sabbaṃ ākāsagataṃ tamagataṃ abhivihacca bhāsate ca tapate ca virocate ca; evameva kho, bhikkhave, yamidaṃ dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ tadaññe puthusamaṇabrāhmaṇaparappavāde abhivihacca bhāsate ca tapate ca virocate cā』』ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Mahādhammasamādānasuttaṃ niṭṭhitaṃ chaṭṭhaṃ.

1. Vīmaṃsakasuttaṃ

2. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – 『『bhikkhavo』』ti. 『『Bhadante』』ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – 『『vīmaṃsakena, bhikkhave, bhikkhunā parassa cetopariyāyaṃ ajānantena [ājānantena (pī. ka.), ajānantena kinti (?)] tathāgate samannesanā kātabbā 『sammāsambuddho vā no vā』 iti viññāṇāyā』』ti. 『『Bhagavaṃmūlakā no, bhante, dhammā, bhagavaṃnettikā bhagavaṃpaṭisaraṇā; sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho; bhagavato sutvā bhikkhū dhāressantī』』ti. 『『Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī』』ti . 『『Evaṃ, bhante』』ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

3. "諸比丘，譬如有一杯飲料，顏色美好、香氣宜人、味道可口。但它混合了毒藥。然後有一個人來，他想活命、不想死、想快樂、厭惡痛苦。人們對他這樣說：'喂，這位先生，這杯飲料顏色美好、香氣宜人、味道可口。但它混合了毒藥，如果你想喝就喝吧。當你喝的時候，它的顏色、氣味、味道都會讓你滿意，但喝了之後你會死亡或遭受瀕死般的痛苦。'他不加思考就喝了，沒有拒絕。當他喝的時候，它的顏色、氣味、味道都讓他滿意，但喝了之後他會死亡或遭受瀕死般的痛苦。諸比丘，我說這個法的受持就像這個比喻，也就是現在是樂的、但未來有苦報的法的受持。

4. "諸比丘，譬如有發酵的尿混合了各種藥物。然後有一個患黃疸病的人來。人們對他這樣說：'喂，這位先生，這是發酵的尿混合了各種藥物，如果你想喝就喝吧。當你喝的時候，它的顏色、氣味、味道都不會讓你滿意，但喝了之後你會康復。'他經過思考後就喝了，沒有拒絕。當他喝的時候，它的顏色、氣味、味道都不讓他滿意，但喝了之後他康復了。諸比丘，我說這個法的受持就像這個比喻，也就是現在是苦的、但未來有樂報的法的受持。
5. "諸比丘，譬如有酸奶、蜂蜜、酥油和糖漿混合在一起。然後有一個患痢疾的人來。人們對他這樣說：'喂，這位先生，這是酸奶、蜂蜜、酥油和糖漿混合在一起，如果你想喝就喝吧。當你喝的時候，它的顏色、氣味、味道都會讓你滿意，而且喝了之後你會康復。'他經過思考後就喝了，沒有拒絕。當他喝的時候，它的顏色、氣味、味道都讓他滿意，而且喝了之後他康復了。諸比丘，我說這個法的受持就像這個比喻，也就是現在是樂的、未來也有樂報的法的受持。
6. "諸比丘，就像在雨季的最後一個月，秋天的晴朗天氣，太陽升起，驅散天空中所有的黑暗，照耀、發熱、閃耀；同樣地，諸比丘，這個現在是樂的、未來也有樂報的法的受持，超越其他許多沙門婆羅門的教說，照耀、發熱、閃耀。" 世尊如此說。那些比丘滿意歡喜世尊所說。 第六大法受持經結束。
7. 探究經

8. 如是我聞。一時，世尊住在舍衛城(現今的沙赫特-馬赫特遺址)祇樹給孤獨園。在那裡，世尊對比丘們說："比丘們。""尊者。"那些比丘回答世尊。世尊如此說："比丘們，一個想要探究的比丘，不知他人心意，應當如何探究如來，以了知'他是否是正等正覺者'？""尊者，我們的法以世尊為根本，以世尊為嚮導，以世尊為皈依。善哉，尊者，愿世尊為我們闡述這個說法的含義。聽了世尊的話，比丘們將會記住的。""那麼，比丘們，請聽，認真作意，我要說了。""是的，尊者。"那些比丘回答世尊。世尊如此說：

9. 『『Vīmaṃsakena, bhikkhave, bhikkhunā parassa cetopariyāyaṃ ajānantena dvīsu dhammesu tathāgato samannesitabbo cakkhusotaviññeyyesu dhammesu – 『ye saṃkiliṭṭhā cakkhusotaviññeyyā dhammā, saṃvijjanti vā te tathāgatassa no vā』ti? Tamenaṃ samannesamāno evaṃ jānāti – 『ye saṃkiliṭṭhā cakkhusotaviññeyyā dhammā, na te tathāgatassa saṃvijjantī』ti.

『『Yato naṃ samannesamāno evaṃ jānāti – 『ye saṃkiliṭṭhā cakkhusotaviññeyyā dhammā, na te tathāgatassa saṃvijjantī』ti, tato naṃ uttariṃ samannesati – 『ye vītimissā cakkhusotaviññeyyā dhammā, saṃvijjanti vā te tathāgatassa no vā』ti? Tamenaṃ samannesamāno evaṃ jānāti – 『ye vītimissā cakkhusotaviññeyyā dhammā, na te tathāgatassa saṃvijjantī』ti.

『『Yato naṃ samannesamāno evaṃ jānāti – 『ye vītimissā cakkhusotaviññeyyā dhammā, na te tathāgatassa saṃvijjantī』ti, tato naṃ uttariṃ samannesati – 『ye vodātā cakkhusotaviññeyyā dhammā, saṃvijjanti vā te tathāgatassa no vā』ti? Tamenaṃ samannesamāno evaṃ jānāti – 『ye vodātā cakkhusotaviññeyyā dhammā, saṃvijjanti te tathāgatassā』ti.

『『Yato naṃ samannesamāno evaṃ jānāti – 『ye vodātā cakkhusotaviññeyyā dhammā, saṃvijjanti te tathāgatassā』ti, tato naṃ uttariṃ samannesati – 『dīgharattaṃ samāpanno ayamāyasmā imaṃ kusalaṃ dhammaṃ, udāhu ittarasamāpanno』ti? Tamenaṃ samannesamāno evaṃ jānāti – 『dīgharattaṃ samāpanno ayamāyasmā imaṃ kusalaṃ dhammaṃ, nāyamāyasmā ittarasamāpanno』ti.

『『Yato naṃ samannesamāno evaṃ jānāti – 『dīgharattaṃ samāpanno ayamāyasmā imaṃ kusalaṃ dhammaṃ, nāyamāyasmā ittarasamāpanno』ti, tato naṃ uttariṃ samannesati – 『ñattajjhāpanno ayamāyasmā bhikkhu yasappatto, saṃvijjantassa idhekacce ādīnavā』ti? Na tāva, bhikkhave, bhikkhuno idhekacce ādīnavā saṃvijjanti yāva na ñattajjhāpanno hoti yasappatto. Yato ca kho, bhikkhave, bhikkhu ñattajjhāpanno hoti yasappatto , athassa idhekacce ādīnavā saṃvijjanti. Tamenaṃ samannesamāno evaṃ jānāti – 『ñattajjhāpanno ayamāyasmā bhikkhu yasappatto, nāssa idhekacce ādīnavā saṃvijjantī』ti.

『『Yato naṃ samannesamāno evaṃ jānāti – 『ñattajjhāpanno ayamāyasmā bhikkhu yasappatto, nāssa idhekacce ādīnavā saṃvijjantī』ti, tato naṃ uttariṃ samannesati – 『abhayūparato ayamāyasmā, nāyamāyasmā bhayūparato; vītarāgattā kāme na sevati khayā rāgassā』ti? Tamenaṃ samannesamāno evaṃ jānāti – 『abhayūparato ayamāyasmā, nāyamāyasmā bhayūparato; vītarāgattā kāme na sevati khayā rāgassā』ti. Tañce, bhikkhave, bhikkhuṃ pare evaṃ puccheyyuṃ – 『ke panāyasmato ākārā, ke anvayā, yenāyasmā evaṃ vadesi – abhayūparato ayamāyasmā, nāyamāyasmā bhayūparato; vītarāgattā kāme na sevati khayā rāgassā』ti. Sammā byākaramāno, bhikkhave, bhikkhu evaṃ byākareyya – 『tathā hi pana ayamāyasmā saṅghe vā viharanto eko vā viharanto, ye ca tattha sugatā ye ca tattha duggatā, ye ca tattha gaṇamanusāsanti, ye ca idhekacce āmisesu saṃdissanti, ye ca idhekacce āmisena anupalittā, nāyamāyasmā taṃ tena avajānāti . Sammukhā kho pana metaṃ bhagavato sutaṃ sammukhā paṭiggahitaṃ – abhayūparatohamasmi, nāhamasmi bhayūparato, vītarāgattā kāme na sevāmi khayā rāgassā』ti.

1. "比丘們，一個想要探究的比丘，不知他人心意，應當從兩個方面探究如來，即眼耳所識別的法：'如來是否存在那些污染的眼耳所識別的法？'他探究后如此了知：'如來不存在那些污染的眼耳所識別的法。' "當他探究后如此了知：'如來不存在那些污染的眼耳所識別的法'，他進一步探究：'如來是否存在那些混雜的眼耳所識別的法？'他探究后如此了知：'如來不存在那些混雜的眼耳所識別的法。' "當他探究后如此了知：'如來不存在那些混雜的眼耳所識別的法'，他進一步探究：'如來是否存在那些清凈的眼耳所識別的法？'他探究后如此了知：'如來存在那些清凈的眼耳所識別的法。' "當他探究后如此了知：'如來存在那些清凈的眼耳所識別的法'，他進一步探究：'這位尊者是長期成就這善法，還是短暫成就？'他探究后如此了知：'這位尊者是長期成就這善法，不是短暫成就。' "當他探究后如此了知：'這位尊者是長期成就這善法，不是短暫成就'，他進一步探究：'這位尊者比丘是否因名聲而成就，是否存在某些過患？'比丘們，只要一位比丘沒有因名聲而成就，就不會存在某些過患。當比丘因名聲而成就時，才會存在某些過患。他探究后如此了知：'這位尊者比丘雖因名聲而成就，但不存在某些過患。' "當他探究后如此了知：'這位尊者比丘雖因名聲而成就，但不存在某些過患'，他進一步探究：'這位尊者是否因無畏而止息，不是因恐懼而止息；是否因離貪而不受用欲樂，是因貪盡的緣故？'他探究后如此了知：'這位尊者是因無畏而止息，不是因恐懼而止息；是因離貪而不受用欲樂，是因貪盡的緣故。'比丘們，如果其他人這樣問那位比丘：'尊者基於什麼理由、什麼推論而說：這位尊者是因無畏而止息，不是因恐懼而止息；是因離貪而不受用欲樂，是因貪盡的緣故？'比丘們，正確回答的比丘應該這樣回答：'因為這位尊者無論是住在僧團中還是獨自一人，無論是那裡有善行者還是惡行者，無論是那裡有教導團體的人，無論是這裡有些人沾染利養還是有些人不受利養影響，這位尊者都不會因此而輕視他們。而且我親自從世尊那裡聽到並接受：我是因無畏而止息，不是因恐懼而止息；我是因離貪而不受用欲樂，是因貪盡的緣故。'

2. 『『Tatra , bhikkhave, tathāgatova uttariṃ paṭipucchitabbo – 『ye saṃkiliṭṭhā cakkhusotaviññeyyā dhammā, saṃvijjanti vā te tathāgatassa no vā』ti? Byākaramāno, bhikkhave, tathāgato evaṃ byākareyya – 『ye saṃkiliṭṭhā cakkhusotaviññeyyā dhammā, na te tathāgatassa saṃvijjantī』』』ti.

『『Ye vītimissā cakkhusotaviññeyyā dhammā, saṃvijjanti vā te tathāgatassa no vāti? Byākaramāno, bhikkhave, tathāgato evaṃ byākareyya – 『ye vītimissā cakkhusotaviññeyyā dhammā, na te tathāgatassa saṃvijjantī』ti.

『『Ye vodātā cakkhusotaviññeyyā dhammā, saṃvijjanti vā te tathāgatassa no vāti? Byākaramāno, bhikkhave, tathāgato evaṃ byākareyya – 『ye vodātā cakkhusotaviññeyyā dhammā, saṃvijjanti te tathāgatassa; etaṃpathohamasmi, etaṃgocaro [etapathohamasmi etagocaro (sī. syā. kaṃ. pī.)], no ca tena tammayo』ti.

『『Evaṃvādiṃ kho, bhikkhave, satthāraṃ arahati sāvako upasaṅkamituṃ dhammassavanāya. Tassa satthā dhammaṃ deseti uttaruttariṃ paṇītapaṇītaṃ kaṇhasukkasappaṭibhāgaṃ. Yathā yathā kho, bhikkhave, bhikkhuno satthā dhammaṃ deseti uttaruttariṃ paṇītapaṇītaṃ kaṇhasukkasappaṭibhāgaṃ tathā tathā so tasmiṃ dhamme abhiññāya idhekaccaṃ dhammaṃ dhammesu niṭṭhaṃ gacchati, satthari pasīdati – 『sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno saṅgho』ti. Tañce, bhikkhave, bhikkhuṃ pare evaṃ puccheyyuṃ – 『ke panāyasmato ākārā, ke anvayā, yenāyasmā evaṃ vadesi – sammāsambuddho bhagavā , svākkhāto bhagavatā dhammo, suppaṭipanno saṅgho』ti? Sammā byākaramāno, bhikkhave, bhikkhu evaṃ byākareyya – 『idhāhaṃ, āvuso, yena bhagavā tenupasaṅkamiṃ dhammassavanāya. Tassa me bhagavā dhammaṃ deseti uttaruttariṃ paṇītapaṇītaṃ kaṇhasukkasappaṭibhāgaṃ. Yathā yathā me, āvuso , bhagavā dhammaṃ deseti uttaruttariṃ paṇītapaṇītaṃ kaṇhasukkasappaṭibhāgaṃ tathā tathāhaṃ tasmiṃ dhamme abhiññāya idhekaccaṃ dhammaṃ dhammesu niṭṭhamagamaṃ, satthari pasīdiṃ – sammāsambuddho bhagavā, svākkhāto bhagavatā, dhammo, suppaṭipanno saṅgho』ti.

1. 『『Yassa kassaci, bhikkhave, imehi ākārehi imehi padehi imehi byañjanehi tathāgate saddhā niviṭṭhā hoti mūlajātā patiṭṭhitā, ayaṃ vuccati, bhikkhave, ākāravatī saddhā dassanamūlikā, daḷhā; asaṃhāriyā samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ. Evaṃ kho, bhikkhave, tathāgate dhammasamannesanā hoti. Evañca pana tathāgato dhammatāsusamanniṭṭho hotī』』ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Vīmaṃsakasuttaṃ niṭṭhitaṃ sattamaṃ.

1. Kosambiyasuttaṃ

2. "在這裡，比丘們，應當進一步詢問如來：'如來是否存在那些污染的眼耳所識別的法？'比丘們，如來回答時會這樣回答：'如來不存在那些污染的眼耳所識別的法。' '如來是否存在那些混雜的眼耳所識別的法？'比丘們，如來回答時會這樣回答：'如來不存在那些混雜的眼耳所識別的法。' '如來是否存在那些清凈的眼耳所識別的法？'比丘們，如來回答時會這樣回答：'如來存在那些清凈的眼耳所識別的法；這是我的道路，這是我的行處，但我不因此而同化於它。' "比丘們，對於如此說的導師，弟子應當親近以聽法。導師為他說法，越來越殊勝、越來越微妙，包含黑白對比。比丘們，當導師為比丘說法，越來越殊勝、越來越微妙，包含黑白對比時，他通過直接知識在法中證知某些法，對導師生起信心：'世尊是正等正覺者，法為世尊善說，僧團是善行道者。'比丘們，如果其他人這樣問那位比丘：'尊者基於什麼理由、什麼推論而說：世尊是正等正覺者，法為世尊善說，僧團是善行道者？'比丘們，正確回答的比丘應該這樣回答：'朋友們，我來到世尊這裡聽法。世尊為我說法，越來越殊勝、越來越微妙，包含黑白對比。朋友們，當世尊為我說法，越來越殊勝、越來越微妙，包含黑白對比時，我通過直接知識在法中證知某些法，對導師生起信心：世尊是正等正覺者，法為世尊善說，僧團是善行道者。'

3. "比丘們，任何人以這些行相、這些文句、這些語詞對如來生起紮根、確立的信心，這被稱為，比丘們，具有理由的信心，以見為根本，堅固；不能被任何沙門、婆羅門、天神、魔羅、梵天或世間的任何人動搖。比丘們，這就是對如來的法的探究。而如來就是這樣被法所善確立的。" 世尊如此說。那些比丘滿意歡喜世尊所說。 第七探究經結束。

4. 拘睒彌經

5. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosambiyaṃ viharati ghositārāme. Tena kho pana samayena kosambiyaṃ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti. Te na ceva aññamaññaṃ saññāpenti na ca saññattiṃ upenti, na ca aññamaññaṃ nijjhāpenti, na ca nijjhattiṃ upenti. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – 『『idha, bhante, kosambiyaṃ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti, te na ceva aññamaññaṃ saññāpenti, na ca saññattiṃ upenti, na ca aññamaññaṃ nijjhāpenti, na ca nijjhattiṃ upentī』』ti.

Atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi – 『『ehi tvaṃ, bhikkhu, mama vacanena te bhikkhū āmantehi – 『satthā vo āyasmante āmantetī』』』ti. 『『Evaṃ , bhante』』ti kho so bhikkhu bhagavato paṭissutvā yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca – 『『satthā āyasmante āmantetī』』ti. 『『Evamāvuso』』ti kho te bhikkhū tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho te bhikkhū bhagavā etadavoca – 『『saccaṃ kira tumhe, bhikkhave, bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharatha, te na ceva aññamaññaṃ saññāpetha, na ca saññattiṃ upetha, na ca aññamaññaṃ nijjhāpetha, na ca nijjhattiṃ upethā』』ti? 『『Evaṃ, bhante』』. 『『Taṃ kiṃ maññatha, bhikkhave, yasmiṃ tumhe samaye bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharatha, api nu tumhākaṃ tasmiṃ samaye mettaṃ kāyakammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca, mettaṃ vacīkammaṃ…pe… mettaṃ manokammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho cā』』ti? 『『No hetaṃ, bhante』』. 『『Iti kira, bhikkhave, yasmiṃ tumhe samaye bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharatha, neva tumhākaṃ tasmiṃ samaye mettaṃ kāyakammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca, na mettaṃ vacīkammaṃ…pe… na mettaṃ manokammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca. Atha kiñcarahi tumhe, moghapurisā, kiṃ jānantā kiṃ passantā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharatha, te na ceva aññamaññaṃ saññāpetha, na ca saññattiṃ upetha, na ca aññamaññaṃ nijjhāpetha, na ca nijjhattiṃ upetha ? Tañhi tumhākaṃ, moghapurisā, bhavissati dīgharattaṃ ahitāya dukkhāyā』』ti.

1. 如是我聞。一時，世尊住在拘睒彌城(現今的科薩姆比遺址)的瞿師多園。那時，拘睒彌的比丘們爭吵、鬥爭、爭論，以口舌之刃互相傷害。他們既不能互相勸解，也不接受勸解；既不能互相說服，也不接受說服。這時，有一位比丘來到世尊處，禮拜世尊后，坐在一旁。坐在一旁的那位比丘對世尊說："尊者，這裡拘睒彌的比丘們爭吵、鬥爭、爭論，以口舌之刃互相傷害。他們既不能互相勸解，也不接受勸解；既不能互相說服，也不接受說服。" 於是世尊對一位比丘說："比丘，你去以我的名義告訴那些比丘：'導師召喚諸位尊者。'"那位比丘回答說："是的，尊者。"他聽從世尊的話，來到那些比丘處，對他們說："導師召喚諸位尊者。"那些比丘回答說："好的，朋友。"他們聽從那位比丘的話，來到世尊處，禮拜世尊后，坐在一旁。世尊對坐在一旁的那些比丘說："比丘們，是真的嗎？你們爭吵、鬥爭、爭論，以口舌之刃互相傷害，既不能互相勸解，也不接受勸解；既不能互相說服，也不接受說服？""是的，尊者。""比丘們，你們怎麼認為，當你們爭吵、鬥爭、爭論，以口舌之刃互相傷害時，你們對同梵行者是否在公開和私下都保持慈愛的身業、慈愛的語業、慈愛的意業？""不是的，尊者。""這樣看來，比丘們，當你們爭吵、鬥爭、爭論，以口舌之刃互相傷害時，你們對同梵行者既不在公開和私下保持慈愛的身業，也不保持慈愛的語業，也不保持慈愛的意業。那麼，你們這些愚人，知道什麼、看到什麼而爭吵、鬥爭、爭論，以口舌之刃互相傷害，既不能互相勸解，也不接受勸解；既不能互相說服，也不接受說服呢？這對你們這些愚人來說，將長期帶來不利和痛苦。"

2. Atha kho bhagavā bhikkhū āmantesi – 『『chayime, bhikkhave, dhammā sāraṇīyā piyakaraṇā garukaraṇā saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattanti. Katame cha? Idha, bhikkhave, bhikkhuno mettaṃ kāyakammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.

『『Puna caparaṃ, bhikkhave, bhikkhuno mettaṃ vacīkammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekibhāvāya saṃvattati.

『『Puna caparaṃ, bhikkhave, bhikkhuno mettaṃ manokammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.

『『Puna caparaṃ, bhikkhave, bhikkhu ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi, tathārūpehi lābhehi appaṭivibhattabhogī hoti sīlavantehi sabrahmacārīhi sādhāraṇabhogī. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.

『『Puna caparaṃ, bhikkhave, bhikkhu yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni tathārūpesu sīlesu sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.

『『Puna caparaṃ, bhikkhave, bhikkhu yāyaṃ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharati sabrahmacārīhi āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.

『『Ime kho, bhikkhave, cha sāraṇīyā dhammā piyakaraṇā garukaraṇā saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattanti. Imesaṃ kho, bhikkhave, channaṃ sāraṇīyānaṃ dhammānaṃ etaṃ aggaṃ etaṃ saṅgāhikaṃ [saṅgāhakaṃ (?)] etaṃ saṅghāṭanikaṃ – yadidaṃ yāyaṃ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya. Seyyathāpi, bhikkhave, kūṭāgārassa etaṃ aggaṃ etaṃ saṅgāhikaṃ etaṃ saṅghāṭanikaṃ yadidaṃ kūṭaṃ; evameva kho, bhikkhave , imesaṃ channaṃ sāraṇīyānaṃ dhammānaṃ etaṃ aggaṃ etaṃ saṅgāhikaṃ etaṃ saṅghāṭanikaṃ yadidaṃ yāyaṃ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya.

1. 『『Kathañca, bhikkhave, yāyaṃ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya? Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati – 『atthi nu kho me taṃ pariyuṭṭhānaṃ ajjhattaṃ appahīnaṃ, yenāhaṃ pariyuṭṭhānena pariyuṭṭhitacitto yathābhūtaṃ nappajāneyyaṃ na passeyya』nti? Sace, bhikkhave, bhikkhu kāmarāgapariyuṭṭhito hoti, pariyuṭṭhitacittova hoti. Sace, bhikkhave, bhikkhu byāpādapariyuṭṭhito hoti, pariyuṭṭhitacittova hoti. Sace, bhikkhave, bhikkhu thīnamiddhapariyuṭṭhito hoti, pariyuṭṭhitacittova hoti. Sace, bhikkhave, bhikkhu uddhaccakukkuccapariyuṭṭhito hoti, pariyuṭṭhitacittova hoti. Sace, bhikkhave, bhikkhu vicikicchāpariyuṭṭhito hoti, pariyuṭṭhitacittova hoti. Sace, bhikkhave, bhikkhu idhalokacintāya pasuto hoti, pariyuṭṭhitacittova hoti. Sace, bhikkhave, bhikkhu paralokacintāya pasuto hoti, pariyuṭṭhitacittova hoti. Sace, bhikkhave, bhikkhu bhaṇḍanajāto kalahajāto vivādāpanno aññamaññaṃ mukhasattīhi vitudanto viharati, pariyuṭṭhitacittova hoti . So evaṃ pajānāti – 『natthi kho me taṃ pariyuṭṭhānaṃ ajjhattaṃ appahīnaṃ, yenāhaṃ pariyuṭṭhānena pariyuṭṭhitacitto yathābhūtaṃ nappajāneyyaṃ na passeyyaṃ. Suppaṇihitaṃ me mānasaṃ saccānaṃ bodhāyā』ti. Idamassa paṭhamaṃ ñāṇaṃ adhigataṃ hoti ariyaṃ lokuttaraṃ asādhāraṇaṃ puthujjanehi.

2. 然後世尊對比丘們說："比丘們，有六種法能令人憶念、生愛、生敬，能導向團結、無諍、和合、一致。是哪六種？在此，比丘們，比丘對同梵行者在公開和私下都保持慈愛的身業。這是一種能令人憶念、生愛、生敬，能導向團結、無諍、和合、一致的法。 "再者，比丘們，比丘對同梵行者在公開和私下都保持慈愛的語業。這也是一種能令人憶念、生愛、生敬，能導向團結、無諍、和合、一致的法。 "再者，比丘們，比丘對同梵行者在公開和私下都保持慈愛的意業。這也是一種能令人憶念、生愛、生敬，能導向團結、無諍、和合、一致的法。 "再者，比丘們，比丘對於如法獲得的利養，乃至僅得到缽中的食物，也與持戒的同梵行者共同分享。這也是一種能令人憶念、生愛、生敬，能導向團結、無諍、和合、一致的法。 "再者，比丘們，比丘與同梵行者在公開和私下都共同遵守那些無缺、無破、無污、無雜、自在、智者所讚歎、不被執取、導向定的戒。這也是一種能令人憶念、生愛、生敬，能導向團結、無諍、和合、一致的法。 "再者，比丘們，比丘與同梵行者在公開和私下都共同持有那種聖者的、出離的、能正確導向苦滅的見解。這也是一種能令人憶念、生愛、生敬，能導向團結、無諍、和合、一致的法。 "比丘們，這就是六種能令人憶念、生愛、生敬，能導向團結、無諍、和合、一致的法。比丘們，在這六種能令人憶念的法中，最高的、最能攝受的、最能團結的就是那種聖者的、出離的、能正確導向苦滅的見解。比丘們，就像尖頂房屋中最高的、最能攝受的、最能團結的就是屋頂；同樣地，比丘們，在這六種能令人憶念的法中，最高的、最能攝受的、最能團結的就是那種聖者的、出離的、能正確導向苦滅的見解。

3. "比丘們，什麼是那種聖者的、出離的、能正確導向苦滅的見解？在此，比丘們，比丘到林中、樹下或空閑處，這樣思考：'我內心是否還有未斷除的纏縛，使我被纏縛而無法如實知見？'比丘們，如果比丘被欲貪纏縛，他的心就是被纏縛的。比丘們，如果比丘被瞋恚纏縛，他的心就是被纏縛的。比丘們，如果比丘被昏沉睡眠纏縛，他的心就是被纏縛的。比丘們，如果比丘被掉舉惡作纏縛，他的心就是被纏縛的。比丘們，如果比丘被疑惑纏縛，他的心就是被纏縛的。比丘們，如果比丘專注於今世的思慮，他的心就是被纏縛的。比丘們，如果比丘專注于來世的思慮，他的心就是被纏縛的。比丘們，如果比丘爭吵、鬥爭、爭論，以口舌之刃互相傷害，他的心就是被纏縛的。他這樣了知：'我內心沒有未斷除的纏縛，使我被纏縛而無法如實知見。我的心善於專注于覺悟諸諦。'這是他獲得的第一種聖者的、出世間的、凡夫所不共的智。

4. 『『Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati – 『imaṃ nu kho ahaṃ diṭṭhiṃ āsevanto bhāvento bahulīkaronto labhāmi paccattaṃ samathaṃ, labhāmi paccattaṃ nibbuti』nti? So evaṃ pajānāti – 『imaṃ kho ahaṃ diṭṭhiṃ āsevanto bhāvento bahulīkaronto labhāmi paccattaṃ samathaṃ, labhāmi paccattaṃ nibbuti』nti. Idamassa dutiyaṃ ñāṇaṃ adhigataṃ hoti ariyaṃ lokuttaraṃ asādhāraṇaṃ puthujjanehi.

5. 『『Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati – 『yathā rūpāyāhaṃ diṭṭhiyā samannāgato, atthi nu kho ito bahiddhā añño samaṇo vā brāhmaṇo vā tathārūpāya diṭṭhiyā samannāgato』ti? So evaṃ pajānāti – 『yathārūpāyāhaṃ diṭṭhiyā samannāgato, natthi ito bahiddhā añño samaṇo vā brāhmaṇo vā tathārūpāya diṭṭhiyā samannāgato』ti. Idamassa tatiyaṃ ñāṇaṃ adhigataṃ hoti ariyaṃ lokuttaraṃ asādhāraṇaṃ puthujjanehi.

6. 『『Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati – 『yathārūpāya dhammatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya dhammatāya samannāgato』ti. Kathaṃrūpāya ca, bhikkhave, dhammatāya diṭṭhisampanno puggalo samannāgato? Dhammatā esā, bhikkhave, diṭṭhisampannassa puggalassa – 『kiñcāpi tathārūpiṃ āpattiṃ āpajjati, yathārūpāya āpattiyā vuṭṭhānaṃ paññāyati, atha kho naṃ khippameva satthari vā viññūsu vā sabrahmacārīsu deseti vivarati uttānīkaroti; desetvā vivaritvā uttānīkatvā āyatiṃ saṃvaraṃ āpajjati』. Seyyathāpi, bhikkhave, daharo kumāro mando uttānaseyyako hatthena vā pādena vā aṅgāraṃ akkamitvā khippameva paṭisaṃharati; evameva kho, bhikkhave, dhammatā esā diṭṭhisampannassa puggalassa – 『kiñcāpi tathārūpiṃ āpattiṃ āpajjati yathārūpāya āpattiyā vuṭṭhānaṃ paññāyati, atha kho naṃ khippameva satthari vā viññūsu vā sabrahmacārīsu deseti vivarati uttānīkaroti; desetvā vivaritvā uttānīkatvā āyatiṃ saṃvaraṃ āpajjati』. So evaṃ pajānāti – 『yathārūpāya dhammatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya dhammatāya samannāgato』ti. Idamassa catutthaṃ ñāṇaṃ adhigataṃ hoti ariyaṃ lokuttaraṃ asādhāraṇaṃ puthujjanehi.

7. 『『Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati – 『yathārūpāya dhammatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya dhammatāya samannāgato』ti. Kathaṃrūpāya ca, bhikkhave, dhammatāya diṭṭhisampanno puggalo samannāgato? Dhammatā esā, bhikkhave, diṭṭhisampannassa puggalassa – 『kiñcāpi yāni tāni sabrahmacārīnaṃ uccāvacāni kiṃkaraṇīyāni tattha ussukkaṃ āpanno hoti, atha khvāssa tibbāpekkhā hoti adhisīlasikkhāya adhicittasikkhāya adhipaññāsikkhāya』. Seyyathāpi, bhikkhave, gāvī taruṇavacchā thambañca ālumpati vacchakañca apacinati; evameva kho, bhikkhave , dhammatā esā diṭṭhisampannassa puggalassa – 『kiñcāpi yāni tāni sabrahmacārīnaṃ uccāvacāni kiṃkaraṇīyāni tattha ussukkaṃ āpanno hoti, atha khvāssa tibbāpekkhā hoti adhisīlasikkhāya adhicittasikkhāya adhipaññāsikkhāya』. So evaṃ pajānāti – 『yathārūpāya dhammatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya dhammatāya samannāgato』ti. Idamassa pañcamaṃ ñāṇaṃ adhigataṃ hoti ariyaṃ lokuttaraṃ asādhāraṇaṃ puthujjanehi.

8. 『『Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati – 『yathārūpāya balatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya balatāya samannāgato』ti. Kathaṃrūpāya ca, bhikkhave, balatāya diṭṭhisampanno puggalo samannāgato? Balatā esā, bhikkhave, diṭṭhisampannassa puggalassa yaṃ tathāgatappavedite dhammavinaye desiyamāne aṭṭhiṃkatvā manasikatvā sabbacetasā [sabbacetaso (sī. syā. kaṃ. pī.), sabbaṃ cetasā (ka.)] samannāharitvā ohitasoto dhammaṃ suṇāti. So evaṃ pajānāti – 『yathārūpāya balatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya balatāya samannāgato』ti. Idamassa chaṭṭhaṃ ñāṇaṃ adhigataṃ hoti ariyaṃ lokuttaraṃ asādhāraṇaṃ puthujjanehi.

9. "再者，比丘們，聖弟子這樣思考：'我培養、發展、多修習這種見解時，是否能獲得內心的寂靜，獲得內心的寂滅？'他這樣了知：'我培養、發展、多修習這種見解時，能獲得內心的寂靜，獲得內心的寂滅。'這是他獲得的第二種聖者的、出世間的、凡夫所不共的智。

10. "再者，比丘們，聖弟子這樣思考：'像我這樣具有這種見解的人，在此之外是否還有其他沙門或婆羅門具有這樣的見解？'他這樣了知：'像我這樣具有這種見解的人，在此之外沒有其他沙門或婆羅門具有這樣的見解。'這是他獲得的第三種聖者的、出世間的、凡夫所不共的智。
11. "再者，比丘們，聖弟子這樣思考：'具足正見的人所具有的法性，我也具有那樣的法性。'比丘們，具足正見的人具有什麼樣的法性呢？比丘們，具足正見的人有這樣的法性：即使他犯了應該懺悔的過錯，他也會迅速地向導師或有智慧的同梵行者坦白、揭露、說明；坦白、揭露、說明后，他會在未來保持謹慎。比丘們，就像一個幼小無知的嬰兒仰臥時，如果手或腳碰到火炭，會立即縮回；同樣地，比丘們，具足正見的人有這樣的法性：即使他犯了應該懺悔的過錯，他也會迅速地向導師或有智慧的同梵行者坦白、揭露、說明；坦白、揭露、說明后，他會在未來保持謹慎。他這樣了知：'具足正見的人所具有的法性，我也具有那樣的法性。'這是他獲得的第四種聖者的、出世間的、凡夫所不共的智。
12. "再者，比丘們，聖弟子這樣思考：'具足正見的人所具有的法性，我也具有那樣的法性。'比丘們，具足正見的人具有什麼樣的法性呢？比丘們，具足正見的人有這樣的法性：雖然他努力完成同梵行者的各種大小事務，但他對增上戒學、增上心學、增上慧學有強烈的關注。比丘們，就像一頭有小牛的母牛一邊吃草一邊看顧小牛；同樣地，比丘們，具足正見的人有這樣的法性：雖然他努力完成同梵行者的各種大小事務，但他對增上戒學、增上心學、增上慧學有強烈的關注。他這樣了知：'具足正見的人所具有的法性，我也具有那樣的法性。'這是他獲得的第五種聖者的、出世間的、凡夫所不共的智。

13. "再者，比丘們，聖弟子這樣思考：'具足正見的人所具有的力量，我也具有那樣的力量。'比丘們，具足正見的人具有什麼樣的力量呢？比丘們，具足正見的人有這樣的力量：當如來所教導的法和律被宣說時，他專心致志、用心思考、全神貫注、傾耳諦聽。他這樣了知：'具足正見的人所具有的力量，我也具有那樣的力量。'這是他獲得的第六種聖者的、出世間的、凡夫所不共的智。

14. 『『Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati – 『yathārūpāya balatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya balatāya samannāgato』ti. Kathaṃrūpāya ca, bhikkhave, balatāya diṭṭhisampanno puggalo samannāgato? Balatā esā, bhikkhave, diṭṭhisampannassa puggalassa yaṃ tathāgatappavedite dhammavinaye desiyamāne labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. So evaṃ pajānāti – 『yathārūpāya balatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya balatāya samannāgato』ti. Idamassa sattamaṃ ñāṇaṃ adhigataṃ hoti ariyaṃ lokuttaraṃ asādhāraṇaṃ puthujjanehi.

15. 『『Evaṃ sattaṅgasamannāgatassa kho, bhikkhave, ariyasāvakassa dhammatā susamanniṭṭhā hoti sotāpattiphalasacchikiriyāya. Evaṃ sattaṅgasamannāgato kho, bhikkhave, ariyasāvako sotāpattiphalasamannāgato hotī』』ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Kosambiyasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.

1. Brahmanimantanikasuttaṃ

2. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – 『『bhikkhavo』』ti. 『『Bhadante』』ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

『『Ekamidāhaṃ, bhikkhave, samayaṃ ukkaṭṭhāyaṃ viharāmi subhagavane sālarājamūle. Tena kho pana, bhikkhave, samayena bakassa brahmuno evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti – 『idaṃ niccaṃ, idaṃ dhuvaṃ, idaṃ sassataṃ, idaṃ kevalaṃ, idaṃ acavanadhammaṃ, idañhi na jāyati na jīyati na mīyati na cavati na upapajjati, ito ca panaññaṃ uttari nissaraṇaṃ natthī』ti. Atha khvāhaṃ, bhikkhave, bakassa brahmuno cetasā cetoparivitakkamaññāya – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evameva – ukkaṭṭhāyaṃ subhagavane sālarājamūle antarahito tasmiṃ brahmaloke pāturahosiṃ. Addasā kho maṃ, bhikkhave, bako brahmā dūratova āgacchantaṃ; disvāna maṃ etadavoca – 『ehi kho, mārisa, svāgataṃ, mārisa! Cirassaṃ kho, mārisa, imaṃ pariyāyamakāsi yadidaṃ idhāgamanāya. Idañhi, mārisa, niccaṃ, idaṃ dhuvaṃ, idaṃ sassataṃ, idaṃ kevalaṃ, idaṃ acavanadhammaṃ, idañhi na jāyati na jīyati na mīyati na cavati na upapajjati. Ito ca panaññaṃ uttari nissaraṇaṃ natthī』』』ti.

Evaṃ vutte, ahaṃ, bhikkhave, bakaṃ brahmānaṃ etadavocaṃ – 『『avijjāgato vata, bho, bako brahmā; avijjāgato vata, bho, bako brahmā; yatra hi nāma aniccaṃyeva samānaṃ niccanti vakkhati, addhuvaṃyeva samānaṃ dhuvanti vakkhati, asassataṃyeva samānaṃ sassatanti vakkhati, akevalaṃyeva samānaṃ kevalanti vakkhati, cavanadhammaṃyeva samānaṃ acavanadhammanti vakkhati; yattha ca pana jāyati jīyati mīyati cavati upapajjati tañca vakkhati – 『idañhi na jāyati na jīyati na mīyati na cavati na upapajjatī』ti; santañca panaññaṃ uttari nissaraṇaṃ 『natthaññaṃ uttari nissaraṇa』nti vakkhatī』』ti.

1. "再者，比丘們，聖**這樣思考：'具足正見的人所具有的力量，我也具有那樣的力量。'比丘們，具足正見的人具有什麼樣的力量呢？比丘們，具足正見的人有這樣的力量：當如來所教導的法和律被宣說時，他獲得義的喜悅，獲得法的喜悅，獲得與法相應的歡喜。他這樣了知：'具足正見的人所具有的力量，我也具有那樣的力量。'這是他獲得的第七種聖者的、出世間的、凡夫所不共的智。
2. "比丘們，具足這七支的聖，他的法性就完全具足以證悟預流果。比丘們，具足這七支的聖就是具足預流果的人。" 世尊如此說。那些比丘滿意歡喜世尊所說。 第八拘睒彌經結束。
3. 梵天邀請經

4. 如是我聞。一時，世尊住在舍衛城(現今的沙赫特-馬赫特遺址)祇樹給孤獨園。在那裡，世尊對比丘們說："比丘們。""尊者。"那些比丘回答世尊。世尊如此說： "比丘們，有一次我住在郁伽陀(現今的烏卡塔遺址)的善法林沙羅樹王下。比丘們，那時，梵天巴卡生起這樣的惡見：'這是常的，這是堅固的，這是永恒的，這是完全的，這是不變壞的法，這不生、不老、不死、不滅、不再生，除此之外沒有更高的出離。'比丘們，我以心知梵天巴卡的心念后，就像強壯的人伸展彎曲的手臂或彎曲伸展的手臂那樣，在郁伽陀的善法林沙羅樹王下消失，出現在那個梵天界。比丘們，梵天巴卡從遠處看見我來，看見后對我說：'來吧，尊者，歡迎，尊者！尊者，你很久沒來這裡了。尊者，這是常的，這是堅固的，這是永恒的，這是完全的，這是不變壞的法，這不生、不老、不死、不滅、不再生。除此之外沒有更高的出離。'" "比丘們，當這樣說時，我對梵天巴卡說：'梵天巴卡確實陷入無明！梵天巴卡確實陷入無明！因為他將無常說成常，將不堅固說成堅固，將非永恒說成永恒，將不完全說成完全，將變壞法說成不變壞法；對於有生、老、死、滅、再生的，他卻說"這不生、不老、不死、不滅、不再生"；雖然有更高的出離，他卻說"沒有更高的出離"。'"

5. 『『Atha kho, bhikkhave, māro pāpimā aññataraṃ brahmapārisajjaṃ anvāvisitvā maṃ etadavoca – 『bhikkhu, bhikkhu, metamāsado metamāsado, eso hi, bhikkhu, brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā [sajjitā (syā. kaṃ. ka.), sañjitā (sī. pī.)] vasī pitā bhūtabhabyānaṃ. Ahesuṃ kho ye, bhikkhu, tayā pubbe samaṇabrāhmaṇā lokasmiṃ pathavīgarahakā pathavījigucchakā, āpagarahakā āpajigucchakā, tejagarahakā tejajigucchakā, vāyagarahakā vāyajigucchakā, bhūtagarahakā bhūtajigucchakā, devagarahakā devajigucchakā, pajāpatigarahakā pajāpatijigucchakā, brahmagarahakā brahmajigucchakā – te kāyassa bhedā pāṇupacchedā hīne kāye patiṭṭhitā ahesuṃ. Ye pana, bhikkhu, tayā pubbe samaṇabrāhmaṇā lokasmiṃ pathavīpasaṃsakā pathavābhinandino, āpapasaṃsakā āpābhinandino, tejapasaṃsakā tejābhinandino, vāyapasaṃsakā vāyābhinandino, bhūtapasaṃsakā bhūtābhinandino, devapasaṃsakā devābhinandino, pajāpatipasaṃsakā pajāpatābhinandino, brahmapasaṃsakā brahmābhinandino – te kāyassa bhedā pāṇupacchedā paṇīte kāye patiṭṭhitā. Taṃ tāhaṃ, bhikkhu, evaṃ vadāmi – 『iṅgha tvaṃ, mārisa, yadeva te brahmā āha tadeva tvaṃ karohi, mā tvaṃ brahmuno vacanaṃ upātivattittho』. Sace kho tvaṃ, bhikkhu, brahmuno vacanaṃ upātivattissasi, seyyathāpi nāma puriso siriṃ āgacchantiṃ daṇḍena paṭippaṇāmeyya, seyyathāpi vā pana, bhikkhu, puriso narakappapāte papatanto hatthehi ca pādehi ca pathaviṃ virādheyya, evaṃ sampadamidaṃ, bhikkhu, tuyhaṃ bhavissati. 『Iṅghaṃ tvaṃ, mārisa, yadeva te brahmā āha tadeva tvaṃ karohi, mā tvaṃ brahmuno vacanaṃ upātivattittho. Nanu tvaṃ, bhikkhu, passasi brahmaparisaṃ sannipatita』nti? Iti kho maṃ, bhikkhave, māro pāpimā brahmaparisaṃ upanesi.

『『Evaṃ vutte, ahaṃ, bhikkhave, māraṃ pāpimantaṃ etadavocaṃ – 『jānāmi kho tāhaṃ, pāpima; mā tvaṃ maññittho – na maṃ jānātī』ti. Māro tvamasi, pāpima. Yo ceva, pāpima, brahmā, yā ca brahmaparisā, ye ca brahmapārisajjā, sabbeva tava hatthagatā sabbeva tava vasaṃgatā. Tuyhañhi, pāpima, evaṃ hoti – 『esopi me assa hatthagato, esopi me assa vasaṃgato』ti. Ahaṃ kho pana, pāpima, neva tava hatthagato neva tava vasaṃgato』』ti.

1. "然後，比丘們，惡魔波旬附在一位梵天眾中的成員身上，對我說：'比丘啊，比丘啊，不要冒犯他，不要冒犯他。比丘啊，這位梵天是大梵天，是征服者，是不被征服者，是全見者，是掌控者，是主宰，是創造者，是化生者，是最勝者，是支配者，是一切眾生之父。比丘啊，在你之前，有些沙門婆羅門在世間中譴責地、厭惡地，譴責水、厭惡水，譴責火、厭惡火，譴責風、厭惡風，譴責有情、厭惡有情，譴責諸天、厭惡諸天，譴責生主、厭惡生主，譴責梵天、厭惡梵天 - 他們身壞命終后，生在低劣的身體中。但是，比丘啊，在你之前，有些沙門婆羅門在世間中讚歎地、喜愛地，讚歎水、喜愛水，讚歎火、喜愛火，讚歎風、喜愛風，讚歎有情、喜愛有情，讚歎諸天、喜愛諸天，讚歎生主、喜愛生主，讚歎梵天、喜愛梵天 - 他們身壞命終后，生在殊勝的身體中。因此，比丘啊，我這樣告訴你：尊者，你就做梵天所說的，不要違背梵天的話。如果你違背梵天的話，比丘啊，就像一個人用棍子驅趕來臨的吉祥，或者，比丘啊，就像一個人墜入地獄深淵時，用手腳抓不住大地，比丘啊，你的情況也會是這樣。尊者，你就做梵天所說的，不要違背梵天的話。比丘啊，你難道沒有看到聚集的梵天眾嗎？'比丘們，惡魔波旬就這樣把我引向梵天眾。 "比丘們，當這樣說時，我對惡魔波旬說：'惡者啊，我知道你。不要以為"他不知道我"。惡者啊，你是魔羅。惡者啊，梵天、梵天眾、梵天眷屬都在你的掌控之下，都在你的支配之下。惡者啊，你認為"這個人也會在我的掌控之下，也會在我的支配之下"。但是，惡者啊，我既不在你的掌控之下，也不在你的支配之下。'"

2. 『『Evaṃ vutte, bhikkhave, bako brahmā maṃ etadavoca – 『ahañhi, mārisa, niccaṃyeva samānaṃ niccanti vadāmi, dhuvaṃyeva samānaṃ dhuvanti vadāmi, sassataṃyeva samānaṃ sassatanti vadāmi, kevalaṃyeva samānaṃ kevalanti vadāmi, acavanadhammaṃyeva samānaṃ acavanadhamma』nti vadāmi, yattha ca pana na jāyati na jīyati na mīyati na cavati na upapajjati tadevāhaṃ vadāmi – 『idañhi na jāyati na jīyati na mīyati na cavati na upapajjatī』ti. Asantañca panaññaṃ uttari nissaraṇaṃ 『natthaññaṃ uttari nissaraṇa』nti vadāmi. Ahesuṃ kho, bhikkhu, tayā pubbe samaṇabrāhmaṇā lokasmiṃ yāvatakaṃ tuyhaṃ kasiṇaṃ āyu tāvatakaṃ tesaṃ tapokammameva ahosi. Te kho evaṃ jāneyyuṃ – 『santañca panaññaṃ uttari nissaraṇaṃ atthaññaṃ uttari nissaraṇanti, asantaṃ vā aññaṃ uttari nissaraṇaṃ natthaññaṃ uttari nissaraṇa』nti. Taṃ tāhaṃ, bhikkhu, evaṃ vadāmi – 『na cevaññaṃ uttari nissaraṇaṃ dakkhissasi, yāvadeva ca pana kilamathassa vighātassa bhāgī bhavissasi. Sace kho tvaṃ, bhikkhu, pathaviṃ ajjhosissasi, opasāyiko me bhavissasi vatthusāyiko, yathākāmakaraṇīyo bāhiteyyo. Sace āpaṃ… tejaṃ… vāyaṃ… bhūte… deve… pajāpatiṃ… brahmaṃ ajjhosissasi, opasāyiko me bhavissasi vatthusāyiko, yathākāmakaraṇīyo bāhiteyyo』ti.

『『Ahampi kho evaṃ, brahme, jānāmi – sace pathaviṃ ajjhosissāmi, opasāyiko te bhavissāmi vatthusāyiko, yathākāmakaraṇīyo bāhiteyyo. 『Sace āpaṃ… tejaṃ… vāyaṃ… bhūte… deve… pajāpatiṃ… brahmaṃ ajjhosissāmi, opasāyiko te bhavissāmi vatthusāyiko, yathākāmakaraṇīyo bāhiteyyo』ti api ca te ahaṃ, brahme, gatiñca pajānāmi, jutiñca pajānāmi – evaṃ mahiddhiko bako brahmā, evaṃ mahānubhāvo bako brahmā, evaṃ mahesakkho bako brahmā』』ti.

『『Yathākathaṃ pana me tvaṃ, mārisa, gatiñca pajānāsi, jutiñca pajānāsi – 『evaṃ mahiddhiko bako brahmā, evaṃ mahānubhāvo bako brahmā, evaṃ mahesakkho bako brahmā』ti?

『『Yāvatā candimasūriyā, pariharanti disā bhanti virocanā;

Tāva sahassadhā loko, ettha te vattate [vattatī (sī. syā. kaṃ. pī.)] vaso.

『『Paroparañca [parovarañca (sī. pī.)] jānāsi, atho rāgavirāginaṃ;

Itthabhāvaññathābhāvaṃ, sattānaṃ āgatiṃ gati』』nti.

『『Evaṃ kho te ahaṃ, brahme, gatiñca pajānāmi jutiñca pajānāmi – 『evaṃ mahiddhiko bako brahmā, evaṃ mahānubhāvo bako brahmā, evaṃ mahesakkho bako brahmā』ti.

1. "比丘們，當這樣說時，梵天巴卡對我說：'尊者，我說常的就是常的，我說堅固的就是堅固的，我說永恒的就是永恒的，我說完全的就是完全的，我說不變壞法就是不變壞法，對於不生、不老、不死、不滅、不再生的，我就說"這不生、不老、不死、不滅、不再生"。沒有更高的出離，我就說"沒有更高的出離"。比丘啊，在你之前的沙門婆羅門在世間中，他們的苦行就和你的壽命一樣長。他們應該知道，如果有更高的出離，就說"有更高的出離"；如果沒有更高的出離，就說"沒有更高的出離"。因此，比丘啊，我這樣告訴你：你不會看到更高的出離，你只會疲勞和苦惱。比丘啊，如果你執著于地，你就會成為我的附屬者，成為我的基礎，任我處置，被我排斥。如果你執著於水...火...風...有情...諸天...生主...梵天，你就會成為我的附屬者，成為我的基礎，任我處置，被我排斥。' "梵天啊，我也知道，如果我執著于地，我就會成為你的附屬者，成為你的基礎，任你處置，被你排斥。'如果我執著於水...火...風...有情...諸天...生主...梵天，我就會成為你的附屬者，成為你的基礎，任你處置，被你排斥。'但是，梵天啊，我知道你的去處，也知道你的光輝 - 梵天巴卡如此大神力，如此大威力，如此大威德。" "尊者，你怎麼知道我的去處和光輝 - '梵天巴卡如此大神力，如此大威力，如此大威德'？" "日月所照耀，四方所照明； 千倍世界中，你的威力及。 你知高與低，有貪離貪者； 此有彼有狀，眾生來與去。" "梵天啊，我就是這樣知道你的去處和光輝 - '梵天巴卡如此大神力，如此大威力，如此大威德'。"

2. 『『Atthi kho, brahme, añño kāyo, taṃ tvaṃ na jānāsi na passasi; tamahaṃ jānāmi passāmi. Atthi kho, brahme, ābhassarā nāma kāyo yato tvaṃ cuto idhūpapanno. Tassa te aticiranivāsena sā sati pamuṭṭhā, tena taṃ tvaṃ na jānāsi na passasi; tamahaṃ jānāmi passāmi. Evampi kho ahaṃ, brahme, neva te samasamo abhiññāya, kuto nīceyyaṃ? Atha kho ahameva tayā bhiyyo. Atthi kho, brahme, subhakiṇho nāma kāyo, vehapphalo nāma kāyo, abhibhū nāma kāyo, taṃ tvaṃ na jānāsi na passasi; tamahaṃ jānāmi passāmi. Evampi kho ahaṃ, brahme, neva te samasamo abhiññāya, kuto nīceyyaṃ? Atha kho ahameva tayā bhiyyo. Pathaviṃ kho ahaṃ, brahme, pathavito abhiññāya yāvatā pathaviyā pathavattena ananubhūtaṃ tadabhiññāya pathaviṃ nāpahosiṃ, pathaviyā nāpahosiṃ, pathavito nāpahosiṃ, pathaviṃ meti nāpahosiṃ, pathaviṃ nābhivadiṃ. Evampi kho ahaṃ, brahme, neva te samasamo abhiññāya, kuto nīceyyaṃ? Atha kho ahameva tayā bhiyyo. Āpaṃ kho ahaṃ, brahme…pe… tejaṃ kho ahaṃ, brahme…pe… vāyaṃ kho ahaṃ, brahme…pe… bhūte kho ahaṃ, brahme…pe… deve kho ahaṃ, brahme…pe… pajāpatiṃ kho ahaṃ, brahme…pe… brahmaṃ kho ahaṃ, brahme…pe… ābhassare kho ahaṃ, brahme…pe… subhakiṇhe kho ahaṃ, brahme… …pe… vehapphale kho ahaṃ, brahme…pe… abhibhuṃ kho ahaṃ, brahme…pe… sabbaṃ kho ahaṃ, brahme, sabbato abhiññāya yāvatā sabbassa sabbattena ananubhūtaṃ tadabhiññāya sabbaṃ nāpahosiṃ sabbasmiṃ nāpahosiṃ sabbato nāpahosiṃ sabbaṃ meti nāpahosiṃ, sabbaṃ nābhivadiṃ. Evampi kho ahaṃ, brahme, neva te samasamo abhiññāya, kuto nīceyyaṃ? Atha kho ahameva tayā bhiyyo』』ti.

『『Sace kho, mārisa, sabbassa sabbattena ananubhūtaṃ, tadabhiññāya mā heva te rittakameva ahosi, tucchakameva ahosī』』ti .

『『『Viññāṇaṃ anidassanaṃ anantaṃ sabbato pabhaṃ』, taṃ pathaviyā pathavattena ananubhūtaṃ, āpassa āpattena ananubhūtaṃ, tejassa tejattena ananubhūtaṃ, vāyassa vāyattena ananubhūtaṃ, bhūtānaṃ bhūtattena ananubhūtaṃ, devānaṃ devattena ananubhūtaṃ, pajāpatissa pajāpatittena ananubhūtaṃ, brahmānaṃ brahmattena ananubhūtaṃ, ābhassarānaṃ ābhassarattena ananubhūtaṃ, subhakiṇhānaṃ subhakiṇhattena ananubhūtaṃ, vehapphalānaṃ vehapphalatte ananubhūtaṃ, abhibhussa abhibhuttena ananubhūtaṃ, sabbassa sabbattena ananubhūtaṃ』』.

『『Handa carahi [handa ca hi (sī. pī.)] te, mārisa, passa antaradhāyāmī』』ti. 『Handa carahi me tvaṃ, brahme, antaradhāyassu, sace visahasī』ti. Atha kho, bhikkhave, bako brahmā 『antaradhāyissāmi samaṇassa gotamassa, antaradhāyissāmi samaṇassa gotamassā』ti nevassu me sakkoti antaradhāyituṃ.

『『Evaṃ vutte, ahaṃ, bhikkhave, bakaṃ brahmānaṃ etadavocaṃ – 『handa carahi te brahme antaradhāyāmī』ti. 『Handa carahi me tvaṃ, mārisa, antaradhāyassu sace visahasī』ti. Atha kho ahaṃ, bhikkhave, tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsiṃ – 『ettāvatā brahmā ca brahmaparisā ca brahmapārisajjā ca saddañca me sossanti [saddameva suyyanti (ka.)], na ca maṃ dakkhantī』ti. Antarahito imaṃ gāthaṃ abhāsiṃ –

『『Bhavevāhaṃ bhayaṃ disvā, bhavañca vibhavesinaṃ;

Bhavaṃ nābhivadiṃ kiñci, nandiñca na upādiyi』』nti.

『『Atha kho, bhikkhave, brahmā ca brahmaparisā ca brahmapārisajjā ca acchariyabbhutacittajātā ahesuṃ – 『acchariyaṃ vata bho, abbhutaṃ vata bho! Samaṇassa gotamassa mahiddhikatā mahānubhāvatā, na ca vata no ito pubbe diṭṭho vā, suto vā, añño samaṇo vā brāhmaṇo vā evaṃ mahiddhiko evaṃ mahānubhāvo yathāyaṃ samaṇo gotamo sakyaputto sakyakulā pabbajito. Bhavarāmāya vata, bho, pajāya bhavaratāya bhavasammuditāya samūlaṃ bhavaṃ udabbahī』ti.

1. "梵天啊，還有另一個世界，你不知道也不看見；我知道也看見。梵天啊，有一個叫做光音天的世界，你從那裡死後生到這裡來。由於你在那裡住了很長時間，你忘記了這件事，所以你不知道也不看見；我知道也看見。梵天啊，就這樣我在智慧上不是與你相等，怎麼會比你低呢？相反，我比你更勝。梵天啊，還有一個叫做遍凈天的世界，一個叫做廣果天的世界，一個叫做無量天的世界，你不知道也不看見；我知道也看見。梵天啊，就這樣我在智慧上不是與你相等，怎麼會比你低呢？相反，我比你更勝。梵天啊，我以智慧了知地，凡是地的本質所未經歷的，我都以智慧了知，我不執著于地，不執著于地中，不執著于地上，不執著'地是我的'，我不禮敬地。梵天啊，就這樣我在智慧上不是與你相等，怎麼會比你低呢？相反，我比你更勝。梵天啊，我以智慧了知水...火...風...有情...諸天...生主...梵天...光音天...遍凈天...廣果天...無量天...一切，凡是一切的本質所未經歷的，我都以智慧了知，我不執著於一切，不執著於一切中，不執著於一切上，不執著'一切是我的'，我不禮敬一切。梵天啊，就這樣我在智慧上不是與你相等，怎麼會比你低呢？相反，我比你更勝。" "尊者，如果你以智慧了知一切的本質所未經歷的，愿你不要成為空無，不要成為虛無。" "'無相識，無邊，遍光明'，這是地的本質所未經歷的，水的本質所未經歷的，火的本質所未經歷的，風的本質所未經歷的，有情的本質所未經歷的，諸天的本質所未經歷的，生主的本質所未經歷的，梵天的本質所未經歷的，光音天的本質所未經歷的，遍凈天的本質所未經歷的，廣果天的本質所未經歷的，無量天的本質所未經歷的，一切的本質所未經歷的。" "那麼，尊者，看我消失吧。""梵天啊，那麼你就消失給我看吧，如果你能的話。"比丘們，然後梵天巴卡想'我要從沙門喬達摩面前消失，我要從沙門喬達摩面前消失'，但他無法從我面前消失。 "比丘們，當這樣說時，我對梵天巴卡說：'那麼，梵天啊，看我消失吧。''那麼，尊者，你就消失給我看吧，如果你能的話。'比丘們，然後我施展這樣的神通：'讓梵天、梵天眾和梵天眷屬只能聽到我的聲音，但看不見我。'我消失後說了這個偈頌： '我見有之怖畏，及求有非有者； 我不讚嘆任何有，不執著于喜愛。' "比丘們，然後梵天、梵天眾和梵天眷屬感到驚奇、稀有：'真是奇妙啊，真是稀有啊！沙門喬達摩有如此大神力，如此大威力。我們以前從未見過或聽說過有其他沙門或婆羅門有如此大神力，如此大威力，像這位從釋迦族出家的沙門喬達摩。對於喜愛有、樂於有、歡喜有的眾生，他竟然連根拔除了有。'"

2. 『『Atha kho, bhikkhave, māro pāpimā aññataraṃ brahmapārisajjaṃ anvāvisitvā maṃ etadavoca – 『sace kho tvaṃ, mārisa, evaṃ pajānāsi, sace tvaṃ evaṃ anubuddho, mā sāvake upanesi, mā pabbajite; mā sāvakānaṃ dhammaṃ desesi, mā pabbajitānaṃ; mā sāvakesu gedhimakāsi, mā pabbajitesu. Ahesuṃ kho, bhikkhu, tayā pubbe samaṇabrāhmaṇā lokasmiṃ arahanto sammāsambuddhā paṭijānamānā . Te sāvake upanesuṃ pabbajite, sāvakānaṃ dhammaṃ desesuṃ pabbajitānaṃ, sāvakesu gedhimakaṃsu pabbajitesu, te sāvake upanetvā pabbajite, sāvakānaṃ dhammaṃ desetvā pabbajitānaṃ, sāvakesu gedhitacittā pabbajitesu, kāyassa bhedā pāṇupacchedā hīne kāye patiṭṭhitā. Ahesuṃ ye pana, bhikkhu, tayā pubbe samaṇabrāhmaṇā lokasmiṃ arahanto sammāsambuddhā paṭijānamānā. Te na sāvake upanesuṃ na pabbajite, na sāvakānaṃ dhammaṃ desesuṃ na pabbajitānaṃ, na sāvakesu gedhimakaṃsu na pabbajitesu, te na sāvake upanetvā na pabbajite, na sāvakānaṃ dhammaṃ desetvā na pabbajitānaṃ, na sāvakesu gedhitacittā na pabbajitesu, kāyassa bhedā pāṇupacchedā paṇīte kāye patiṭṭhitā. Taṃ tāhaṃ, bhikkhu, evaṃ vadāmi – iṅgha tvaṃ, mārisa, appossukko diṭṭhadhammasukhavihāramanuyutto viharassu, anakkhātaṃ kusalañhi, mārisa, mā paraṃ ovadāhī』ti.

『『Evaṃ vutte, ahaṃ, bhikkhave, māraṃ pāpimantaṃ etadavocaṃ – 『jānāmi kho tāhaṃ, pāpima, mā tvaṃ maññittho – na maṃ jānātī』ti. Māro tvamasi, pāpima. Na maṃ tvaṃ, pāpima, hitānukampī evaṃ vadesi; ahitānukampī maṃ tvaṃ, pāpima, evaṃ vadesi. Tuyhañhi, pāpima, evaṃ hoti – 『yesaṃ samaṇo gotamo dhammaṃ desessati, te me visayaṃ upātivattissantī』ti. Asammāsambuddhāva pana te , pāpima, samānā sammāsambuddhāmhāti paṭijāniṃsu. Ahaṃ kho pana, pāpima, sammāsambuddhova samāno sammāsambuddhomhīti paṭijānāmi. Desentopi hi, pāpima, tathāgato sāvakānaṃ dhammaṃ tādisova adesentopi hi, pāpima, tathāgato sāvakānaṃ dhammaṃ tādisova. Upanentopi hi, pāpima, tathāgato sāvake tādisova, anupanentopi hi, pāpima, tathāgato sāvake tādisova. Taṃ kissa hetu? Tathāgatassa, pāpima, ye āsavā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā – te pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Seyyathāpi, pāpima, tālo matthakacchinno abhabbo puna virūḷhiyā; evameva kho, pāpima, tathāgatassa ye āsavā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā – te pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammāti.

『『Iti hidaṃ mārassa ca anālapanatāya brahmuno ca abhinimantanatāya, tasmā imassa veyyākaraṇassa brahmanimantanikaṃteva adhivacana』』nti.

Brahmanimantanikasuttaṃ niṭṭhitaṃ navamaṃ.

1. Māratajjanīyasuttaṃ

2. "然後，比丘們，惡魔波旬附在一位梵天眾中的成員身上，對我說：'尊者，如果你這樣知道，如果你這樣覺悟，不要引導弟子，不要讓人出家；不要對弟子說法，不要對出家人說法；不要對弟子貪戀，不要對出家人貪戀。比丘啊，在你之前，有些沙門婆羅門在世間中自稱是阿羅漢、正等正覺者。他們引導弟子，讓人出家，對弟子說法，對出家人說法，對弟子貪戀，對出家人貪戀。他們引導弟子，讓人出家，對弟子說法，對出家人說法，對弟子和出家人心生貪戀后，身壞命終，生在低劣的身體中。但是，比丘啊，在你之前，也有些沙門婆羅門在世間中自稱是阿羅漢、正等正覺者。他們不引導弟子，不讓人出家，不對弟子說法，不對出家人說法，不對弟子貪戀，不對出家人貪戀。他們不引導弟子，不讓人出家，不對弟子說法，不對出家人說法，不對弟子和出家人心生貪戀，身壞命終，生在殊勝的身體中。因此，比丘啊，我這樣告訴你：尊者，請你無所作為，安住于現法樂住。尊者，不說善法才是好的，不要教導他人。' "比丘們，當這樣說時，我對惡魔波旬說：'惡者啊，我知道你。不要以為"他不知道我"。惡者啊，你是魔羅。惡者啊，你不是出於善意和同情才這樣對我說；你是出於惡意和不同情才這樣對我說。惡者啊，你認為"沙門喬達摩對誰說法，誰就會超越我的領域"。惡者啊，那些不是正等正覺的人卻自稱是正等正覺。而我，惡者啊，是真正的正等正覺，我自稱是正等正覺。惡者啊，如來無論是否對弟子說法，都是如此。惡者啊，如來無論是否引導弟子，都是如此。為什麼呢？惡者啊，如來已經斷除了那些污染的、導致再生的、令人恐懼的、帶來痛苦果報的、導致未來生老死的煩惱，已經根除，如同切斷了棕櫚樹頭，使之不能再生。惡者啊，就像被砍掉樹頭的棕櫚樹不能再生長；同樣地，惡者啊，如來已經斷除了那些污染的、導致再生的、令人恐懼的、帶來痛苦果報的、導致未來生老死的煩惱，已經根除，使之不能再生。' "由於魔羅不再說話，而梵天邀請，所以這篇經被稱為'梵天邀請經'。" 第九梵天邀請經結束。

3. 呵責魔羅經

4. Evaṃ me sutaṃ – ekaṃ samayaṃ āyasmā mahāmoggallāno bhaggesu viharati susumāragire bhesakaḷāvane migadāye. Tena kho pana samayena āyasmā mahāmoggallāno abbhokāse caṅkamati. Tena kho pana samayena māro pāpimā āyasmato mahāmoggallānassa kucchigato hoti koṭṭhamanupaviṭṭho. Atha kho āyasmato mahāmoggallānassa etadahosi – 『『kiṃ nu kho me kucchi garugaro viya [garu garu viya (sī. pī. ṭīkāyaṃ pāṭhantaraṃ)]? Māsācitaṃ maññe』』ti. Atha kho āyasmā mahāmoggallāno caṅkamā orohitvā vihāraṃ pavisitvā paññatte āsane nisīdi. Nisajja kho āyasmā mahāmoggallāno paccattaṃ yoniso manasākāsi. Addasā kho āyasmā mahāmoggallāno māraṃ pāpimantaṃ kucchigataṃ koṭṭhamanupaviṭṭhaṃ. Disvāna māraṃ pāpimantaṃ etadavoca – 『『nikkhama, pāpima; nikkhama, pāpima! Mā tathāgataṃ vihesesi, mā tathāgatasāvakaṃ. Mā te ahosi dīgharattaṃ ahitāya dukkhāyā』』ti. Atha kho mārassa pāpimato etadahosi – 『『ajānameva kho maṃ ayaṃ samaṇo apassaṃ evamāha – 『nikkhama, pāpima; nikkhama, pāpima! Mā tathāgataṃ vihesesi, mā tathāgatasāvakaṃ. Mā te ahosi dīgharattaṃ ahitāya dukkhāyā』ti. Yopissa so satthā sopi maṃ neva khippaṃ jāneyya, kuto pana [kuto ca pana (syā.)] maṃ ayaṃ sāvako jānissatī』』ti? Atha kho āyasmā mahāmoggallāno māraṃ pāpimantaṃ etadavoca – 『『evampi kho tāhaṃ, pāpima, jānāmi, mā tvaṃ maññittho – 『na maṃ jānātī』ti. Māro tvamasi, pāpima; tuyhañhi, pāpima, evaṃ hoti – 『ajānameva kho maṃ ayaṃ samaṇo apassaṃ evamāha – nikkhama, pāpima; nikkhama, pāpima! Mā tathāgataṃ vihesesi, mā tathāgatasāvakaṃ. Mā te ahosi dīgharattaṃ ahitāya dukkhāyāti. Yopissa so satthā sopi maṃ neva khippaṃ jāneyya, kuto pana maṃ ayaṃ sāvako jānissatī』』』ti?

Atha kho mārassa pāpimato etadahosi – 『『jāname kho maṃ ayaṃ samaṇo passaṃ evamāha – 『nikkhama, pāpima; nikkhama, pāpima! Mā tathāgataṃ vihesesi, mā tathāgatasāvakaṃ. Mā te ahosi dīgharattaṃ ahitāya dukkhāyā』』』ti. Atha kho māro pāpimā āyasmato mahāmoggallānassa mukhato uggantvā paccaggaḷe aṭṭhāsi.

1. 如是我聞。一時，尊者大目犍連住在跋祇國(現今的比哈爾邦北部)須摩羅山的貝薩卡羅林鹿野苑中。那時，尊者大目犍連在露地經行。那時，惡魔波旬進入了尊者大目犍連的腹中，進入了腸道。然後，尊者大目犍連想："為什麼我的腹部感覺這麼沉重？好像吃了豆子一樣。"然後，尊者大目犍連從經行處下來，進入精舍，坐在準備好的座位上。坐下後，尊者大目犍連如理作意。尊者大目犍連看見惡魔波旬進入了他的腹中，進入了腸道。看見后，對惡魔波旬說："出去，惡者！出去，惡者！不要騷擾如來，不要騷擾如來的弟子。不要讓你長時間遭受不利和痛苦。" 然後，惡魔波旬想："這個沙門不知道我，看不見我，卻這樣說：'出去，惡者！出去，惡者！不要騷擾如來，不要騷擾如來的弟子。不要讓你長時間遭受不利和痛苦。'連他的老師也不能這麼快認出我，這個弟子怎麼可能認出我呢？" 然後，尊者大目犍連對惡魔波旬說："惡者，我也這樣知道你。不要以為'他不知道我'。惡者，你是魔羅。惡者，你這樣想：'這個沙門不知道我，看不見我，卻這樣說：出去，惡者！出去，惡者！不要騷擾如來，不要騷擾如來的弟子。不要讓你長時間遭受不利和痛苦。連他的老師也不能這麼快認出我，這個弟子怎麼可能認出我呢？'" 然後，惡魔波旬想："這個沙門知道我，看見我，才這樣說：'出去，惡者！出去，惡者！不要騷擾如來，不要騷擾如來的弟子。不要讓你長時間遭受不利和痛苦。'"然後，惡魔波旬從尊者大目犍連的口中出來，站在門閂上。

2. Addasā kho āyasmā mahāmoggallāno māraṃ pāpimantaṃ paccaggaḷe ṭhitaṃ; disvāna māraṃ pāpimantaṃ etadavoca – 『etthāpi kho tāhaṃ, pāpima, passāmi; mā tvaṃ maññittho 『『na maṃ passatī』』ti. Eso tvaṃ, pāpima, paccaggaḷe ṭhito. Bhūtapubbāhaṃ, pāpima, dūsī nāma māro ahosiṃ, tassa me kāḷī nāma bhaginī. Tassā tvaṃ putto. So me tvaṃ bhāgineyyo ahosi. Tena kho pana, pāpima, samayena kakusandho bhagavā arahaṃ sammāsambuddho loke uppanno hoti. Kakusandhassa kho pana, pāpima, bhagavato arahato sammāsambuddhassa vidhurasañjīvaṃ nāma sāvakayugaṃ ahosi aggaṃ bhaddayugaṃ. Yāvatā kho pana, pāpima, kakusandhassa bhagavato arahato sammāsambuddhassa sāvakā. Tesu na ca koci āyasmatā vidhurena samasamo hoti yadidaṃ dhammadesanāya. Iminā kho evaṃ [etaṃ (sī. syā. pī.)], pāpima, pariyāyena āyasmato vidhurassa vidhuroteva [vidhurassa vidhuro vidhurotveva (sī. syā. kaṃ. pī.)] samaññā udapādi.

『『Āyasmā pana, pāpima, sañjīvo araññagatopi rukkhamūlagatopi suññāgāragatopi appakasireneva saññāvedayitanirodhaṃ samāpajjati. Bhūtapubbaṃ, pāpima, āyasmā sañjīvo aññatarasmiṃ rukkhamūle saññāvedayitanirodhaṃ samāpanno nisinno hoti. Addasaṃsu kho, pāpima, gopālakā pasupālakā kassakā pathāvino āyasmantaṃ sañjīvaṃ aññatarasmiṃ rukkhamūle saññāvedayitanirodhaṃ samāpannaṃ nisinnaṃ; disvāna tesaṃ etadahosi – 『acchariyaṃ vata, bho, abbhutaṃ vata, bho! Ayaṃ samaṇo nisinnakova kālaṅkato! Handa naṃ dahāmā』ti. Atha kho te, pāpima, gopālakā pasupālakā kassakā pathāvino tiṇañca kaṭṭhañca gomayañca saṃkaḍḍhitvā āyasmato sañjīvassa kāye upacinitvā aggiṃ datvā pakkamiṃsu. Atha kho, pāpima, āyasmā sañjīvo tassā rattiyā accayena tāya samāpattiyā vuṭṭhahitvā cīvarāni papphoṭetvā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya gāmaṃ piṇḍāya pāvisi. Addasaṃsu kho te, pāpima, gopālakā pasupālakā kassakā pathāvino āyasmantaṃ sañjīvaṃ piṇḍāya carantaṃ; disvāna nesaṃ etadahosi – 『acchariyaṃ vata, bho, abbhutaṃ vata, bho! Ayaṃ samaṇo nisinnakova kālaṅkato, svāyaṃ paṭisañjīvito』ti . Iminā kho evaṃ, pāpima, pariyāyena āyasmato sañjīvassa sañjīvoteva [sañjīvo sañjīvotveva (sī. syā. kaṃ. pī.)] samaññā udapādi.

1. 尊者大目犍連看見了惡魔波旬站在門閂處；看見惡魔波旬后，對他說道："惡者啊，我在這裡也看見你了；你不要以為'他沒看見我'。惡者啊，你就是站在門閂處的那個。惡者啊，我過去曾是名叫杜斯的魔王，我有個名叫卡利的妹妹。你是她的兒子。所以你是我的外甥。惡者啊，那時候，拘留孫佛、阿羅漢、正等正覺者出現於世。惡者啊，拘留孫佛、阿羅漢、正等正覺者有一對名叫維杜拉和桑吉瓦的最上首弟子。惡者啊，在拘留孫佛、阿羅漢、正等正覺者的所有弟子中，沒有人能在說法方面與尊者維杜拉相比。惡者啊，正是由於這個原因，尊者維杜拉才得到'維杜拉'這個名號。 惡者啊，尊者桑吉瓦無論是在林中、樹下還是空屋中，都能輕易地進入想受滅定。惡者啊，從前有一次，尊者桑吉瓦在某棵樹下坐著入了想受滅定。惡者啊，一些牧牛人、牧羊人、農夫和路人看見尊者桑吉瓦在某棵樹下坐著入了想受滅定；看見后他們想道：'真是奇怪啊，真是稀有啊！這位沙門坐著就死了！來吧，我們把他火化吧。'惡者啊，於是那些牧牛人、牧羊人、農夫和路人收集了草、木柴和牛糞，堆在尊者桑吉瓦身上，點火后就離開了。惡者啊，那天夜裡過後，尊者桑吉瓦從定中出來，抖了抖衣服，在上午時分穿好衣服，拿著缽和袈裟進村托缽。惡者啊，那些牧牛人、牧羊人、農夫和路人看見尊者桑吉瓦在托缽；看見后他們想道：'真是奇怪啊，真是稀有啊！這位沙門坐著就死了，現在又活過來了！'惡者啊，正是由於這個原因，尊者桑吉瓦才得到'桑吉瓦'這個名號。

2. 『『Atha kho, pāpima, dūsissa mārassa etadahosi – 『imesaṃ kho ahaṃ bhikkhūnaṃ sīlavantānaṃ kalyāṇadhammānaṃ neva jānāmi āgatiṃ vā gatiṃ vā. Yaṃnūnāhaṃ brāhmaṇagahapatike anvāviseyyaṃ – etha, tumhe bhikkhū sīlavante kalyāṇadhamme akkosatha paribhāsatha rosetha vihesetha. Appeva nāma tumhehi akkosiyamānānaṃ paribhāsiyamānānaṃ rosiyamānānaṃ vihesiyamānānaṃ siyā cittassa aññathattaṃ, yathā taṃ dūsī māro labhetha otāra』nti. Atha kho te, pāpima, dūsī māro brāhmaṇagahapatike anvāvisi – 『etha, tumhe bhikkhū sīlavante kalyāṇadhamme akkosatha paribhāsatha rosetha vihesetha. Appeva nāma tumhehi akkosiyamānānaṃ paribhāsiyamānānaṃ rosiyamānānaṃ vihesiyamānānaṃ siyā cittassa aññathattaṃ, yathā taṃ dūsī māro labhetha otāra』nti.

『『Atha kho te, pāpima, brāhmaṇagahapatikā anvāvisiṭṭhā dūsinā mārena bhikkhū sīlavante kalyāṇadhamme akkosanti paribhāsanti rosenti vihesenti – 『ime pana muṇḍakā samaṇakā ibbhā kiṇhā [kaṇhā (syā. kaṃ. ka.)] bandhupādāpaccā 『『jhāyinosmā jhāyinosmā』』ti pattakkhandhā adhomukhā madhurakajātā jhāyanti pajjhāyanti nijjhāyanti apajjhāyanti. Seyyathāpi nāma ulūko rukkhasākhāyaṃ mūsikaṃ maggayamāno jhāyati pajjhāyati nijjhāyati apajjhāyati; evamevime muṇḍakā samaṇakā ibbhā kiṇhā bandhupādāpaccā 『『jhāyinosmā jhāyinosmā』』ti pattakkhandhā adhomukhā madhurakajātā jhāyanti pajjhāyanti nijjhāyanti apajjhāyanti. Seyyathāpi nāma kotthu nadītīre macche maggayamāno jhāyati pajjhāyati nijjhāyati apajjhāyati; evamevime muṇḍakā samaṇakā ibbhā kiṇhā bandhupādāpaccā 『『jhāyinosmā jhāyinosmā』』ti pattakkhandhā adhomukhā madhurakajātā jhāyanti pajjhāyanti nijjhāyanti apajjhāyanti. Seyyathāpi nāma biḷāro sandhisamalasaṅkaṭīre mūsikaṃ maggayamāno jhāyati pajjhāyati nijjhāyati apajjhāyati; evamevime muṇḍakā samaṇakā ibbhā kiṇhā bandhupādāpaccā 『『jhāyinosmā jhāyinosmā』』ti pattakkhandhā adhomukhā madhurakajātā jhāyanti pajjhāyanti nijjhāyanti apajjhāyanti. Seyyathāpi nāma gadrabho vahacchinno sandhisamalasaṅkaṭīre jhāyati pajjhāyati nijjhāyati apajjhāyati, evamevime muṇḍakā samaṇakā ibbhā kiṇhā bandhupādāpaccā 『『jhāyinosmā jhāyinosmā』』ti pattakkhandhā adhomukhā madhurakajātā jhāyanti pajjhāyanti nijjhāyanti apajjhāyantī』』ti.

『『Ye kho pana, pāpima, tena samayena manussā kālaṅkaronti yebhuyyena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti.

1. "惡者啊，那時杜斯魔想道：'我不知道這些有戒德、善法的比丘們從哪裡來，到哪裡去。我何不附身在婆羅門和居士們身上 - 來吧，你們去辱罵、責罵、激怒、傷害這些有戒德、善法的比丘們。也許當他們被辱罵、責罵、激怒、傷害時，他們的心會有所改變，這樣杜斯魔就能找到機會了。'惡者啊，於是杜斯魔附身在婆羅門和居士們身上 - '來吧，你們去辱罵、責罵、激怒、傷害這些有戒德、善法的比丘們。也許當他們被辱罵、責罵、激怒、傷害時，他們的心會有所改變，這樣杜斯魔就能找到機會了。' "惡者啊，那些被杜斯魔附身的婆羅門和居士們就辱罵、責罵、激怒、傷害那些有戒德、善法的比丘們 - '這些光頭的小沙門，卑賤的黑種人，是梵天腳下生出來的。他們說"我們在禪修，我們在禪修"，垂頭低眉，耷拉著肩膀，昏昏欲睡，他們在打坐、深思、沉思、冥想。就像貓頭鷹在樹枝上尋找老鼠時那樣打坐、深思、沉思、冥想；這些光頭的小沙門，卑賤的黑種人，是梵天腳下生出來的，也是這樣說"我們在禪修，我們在禪修"，垂頭低眉，耷拉著肩膀，昏昏欲睡，在打坐、深思、沉思、冥想。就像豺狼在河邊尋找魚時那樣打坐、深思、沉思、冥想；這些光頭的小沙門，卑賤的黑種人，是梵天腳下生出來的，也是這樣說"我們在禪修，我們在禪修"，垂頭低眉，耷拉著肩膀，昏昏欲睡，在打坐、深思、沉思、冥想。就像貓在垃圾堆和墻角尋找老鼠時那樣打坐、深思、沉思、冥想；這些光頭的小沙門，卑賤的黑種人，是梵天腳下生出來的，也是這樣說"我們在禪修，我們在禪修"，垂頭低眉，耷拉著肩膀，昏昏欲睡，在打坐、深思、沉思、冥想。就像負重過度的驢子在垃圾堆和墻角那樣打坐、深思、沉思、冥想，這些光頭的小沙門，卑賤的黑種人，是梵天腳下生出來的，也是這樣說"我們在禪修，我們在禪修"，垂頭低眉，耷拉著肩膀，昏昏欲睡，在打坐、深思、沉思、冥想。' "惡者啊，那時候死去的人大多在身壞命終后都投生到惡趣、苦界、墮處、地獄。

2. 『『Atha kho, pāpima, kakusandho bhagavā arahaṃ sammāsambuddho bhikkhū āmantesi – 『anvāviṭṭhā kho, bhikkhave, brāhmaṇagahapatikā dūsinā mārena – etha, tumhe bhikkhū sīlavante kalyāṇadhamme akkosatha paribhāsatha rosetha vihesetha, appeva nāma tumhehi akkosiyamānānaṃ paribhāsiyamānānaṃ rosiyamānānaṃ vihesiyamānānaṃ siyā cittassa aññathattaṃ, yathā taṃ dūsī māro labhetha otāra』nti. Etha, tumhe, bhikkhave, mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharatha, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharatha. Karuṇāsahagatena cetasā…pe… muditāsahagatena cetasā…pe… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharatha, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharathā』ti.

『『Atha kho te, pāpima, bhikkhū kakusandhena bhagavatā arahatā sammāsambuddhena evaṃ ovadiyamānā evaṃ anusāsiyamānā araññagatāpi rukkhamūlagatāpi suññāgāragatāpi mettāsahagatena cetasā ekaṃ disaṃ pharitvā vihariṃsu, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihariṃsu. Karuṇāsahagatena cetasā…pe… muditāsahagatena cetasā…pe… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā vihariṃsu, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihariṃsu .

1. 『『Atha kho, pāpima, dūsissa mārassa etadahosi – 『evampi kho ahaṃ karonto imesaṃ bhikkhūnaṃ sīlavantānaṃ kalyāṇadhammānaṃ neva jānāmi āgatiṃ vā gatiṃ vā, yaṃnūnāhaṃ brāhmaṇagahapatike anvāviseyyaṃ – etha, tumhe bhikkhū sīlavante kalyāṇadhamme sakkarotha garuṃ karotha mānetha pūjetha , appeva nāma tumhehi sakkariyamānānaṃ garukariyamānānaṃ māniyamānānaṃ pūjiyamānānaṃ siyā cittassa aññathattaṃ, yathā taṃ dūsī māro labhetha otāra』nti . Atha kho te, pāpima, dūsī māro brāhmaṇagahapatike anvāvisi – 『etha, tumhe bhikkhū sīlavante kalyāṇadhamme sakkarotha garuṃ karotha mānetha pūjetha, appeva nāma tumhehi sakkariyamānānaṃ garukariyamānānaṃ māniyamānānaṃ pūjiyamānānaṃ siyā cittassa aññathattaṃ, yathā taṃ dūsī māro labhetha otāra』nti. Atha kho te, pāpima, brāhmaṇagahapatikā anvāviṭṭhā dūsinā mārena bhikkhū sīlavante kalyāṇadhamme sakkaronti garuṃ karonti mānenti pūjenti.

『『Ye kho pana, pāpima, tena samayena manussā kālaṅkaronti yebhuyyena kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.

1. 『『Atha kho, pāpima, kakusandho bhagavā arahaṃ sammāsambuddho bhikkhū āmantesi – 『anvāviṭṭhā kho, bhikkhave, brāhmaṇagahapatikā dūsinā mārena – etha, tumhe bhikkhū sīlavante kalyāṇadhamme sakkarotha garuṃ karotha mānetha pūjetha, appeva nāma tumhehi sakkariyamānānaṃ garukariyamānānaṃ māniyamānānaṃ pūjiyamānānaṃ siyā cittassa aññathattaṃ, yathā taṃ dūsī māro labhetha otāranti. Etha, tumhe, bhikkhave, asubhānupassino kāye viharatha, āhāre paṭikūlasaññino, sabbaloke anabhiratisaññino [anabhiratasaññīno (sī. syā. kaṃ. pī.)], sabbasaṅkhāresu aniccānupassino』ti.

『『Atha kho te, pāpima, bhikkhū kakusandhena bhagavatā arahatā sammāsambuddhena evaṃ ovadiyamānā evaṃ anusāsiyamānā araññagatāpi rukkhamūlagatāpi suññāgāragatāpi asubhānupassino kāye vihariṃsu, āhāre paṭikūlasaññino, sabbaloke anabhiratisaññino, sabbasaṅkhāresu aniccānupassino.

1. "惡者啊，那時拘留孫佛、阿羅漢、正等正覺者對比丘們說：'比丘們啊，婆羅門和居士們被杜斯魔附身了 - 來吧，你們去辱罵、責罵、激怒、傷害這些有戒德、善法的比丘們。也許當他們被辱罵、責罵、激怒、傷害時，他們的心會有所改變，這樣杜斯魔就能找到機會了。比丘們啊，來吧，你們以慈心遍滿一方而住，如是第二方，如是第三方，如是第四方。如是上下四維，一切處，以一切平等心，以廣大、無量、無怨、無害的慈心遍滿全世界而住。以悲心......以喜心......以舍心遍滿一方而住，如是第二方，如是第三方，如是第四方。如是上下四維，一切處，以一切平等心，以廣大、無量、無怨、無害的舍心遍滿全世界而住。' "惡者啊，那些比丘們在拘留孫佛、阿羅漢、正等正覺者如此教導、如此指示下，無論是在林中、樹下還是空屋中，都以慈心遍滿一方而住，如是第二方，如是第三方，如是第四方。如是上下四維，一切處，以一切平等心，以廣大、無量、無怨、無害的慈心遍滿全世界而住。以悲心......以喜心......以舍心遍滿一方而住，如是第二方，如是第三方，如是第四方。如是上下四維，一切處，以一切平等心，以廣大、無量、無怨、無害的舍心遍滿全世界而住。
2. "惡者啊，那時杜斯魔想道：'即使我這樣做，我也不知道這些有戒德、善法的比丘們從哪裡來，到哪裡去。我何不附身在婆羅門和居士們身上 - 來吧，你們去恭敬、尊重、尊敬、供養這些有戒德、善法的比丘們。也許當他們被恭敬、尊重、尊敬、供養時，他們的心會有所改變，這樣杜斯魔就能找到機會了。'惡者啊，於是杜斯魔附身在婆羅門和居士們身上 - '來吧，你們去恭敬、尊重、尊敬、供養這些有戒德、善法的比丘們。也許當他們被恭敬、尊重、尊敬、供養時，他們的心會有所改變，這樣杜斯魔就能找到機會了。'惡者啊，那些被杜斯魔附身的婆羅門和居士們就恭敬、尊重、尊敬、供養那些有戒德、善法的比丘們。 "惡者啊，那時候死去的人大多在身壞命終后都投生到善趣、天界。

3. "惡者啊，那時拘留孫佛、阿羅漢、正等正覺者對比丘們說：'比丘們啊，婆羅門和居士們被杜斯魔附身了 - 來吧，你們去恭敬、尊重、尊敬、供養這些有戒德、善法的比丘們。也許當他們被恭敬、尊重、尊敬、供養時，他們的心會有所改變，這樣杜斯魔就能找到機會了。比丘們啊，來吧，你們要在身體上觀不凈而住，對食物生起厭惡想，對一切世間生起不樂想，對一切行觀無常。' "惡者啊，那些比丘們在拘留孫佛、阿羅漢、正等正覺者如此教導、如此指示下，無論是在林中、樹下還是空屋中，都在身體上觀不凈而住，對食物生起厭惡想，對一切世間生起不樂想，對一切行觀無常。

4. 『『Atha kho, pāpima, kakusandho bhagavā arahaṃ sammāsambuddho pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya āyasmatā vidhurena pacchāsamaṇena gāmaṃ piṇḍāya pāvisi. Atha kho, pāpima, dūsī māro aññataraṃ kumārakaṃ [kumāraṃ (sī. pī.)] anvāvisitvā sakkharaṃ gahetvā āyasmato vidhurassa sīse pahāramadāsi; sīsaṃ vobhindi [sīsaṃ te bhindissāmīti (ka.)]. Atha kho, pāpima, āyasmā vidhuro bhinnena sīsena lohitena gaḷantena kakusandhaṃyeva bhagavantaṃ arahantaṃ sammāsambuddhaṃ piṭṭhito piṭṭhito anubandhi. Atha kho , pāpima, kakusandho bhagavā arahaṃ sammāsambuddho nāgāpalokitaṃ apalokesi – 『na vāyaṃ dūsī māro mattamaññāsī』ti. Sahāpalokanāya ca pana, pāpima, dūsī māro tamhā ca ṭhānā cavi mahānirayañca upapajji.

『『Tassa kho pana, pāpima, mahānirayassa tayo nāmadheyyā honti – chaphassāyataniko itipi, saṅkusamāhato itipi, paccattavedaniyo itipi. Atha kho maṃ, pāpima, nirayapālā upasaṅkamitvā etadavocuṃ – yadā kho te [yato te (ka.)], mārisa, saṅkunā saṅku hadaye samāgaccheyya. Atha naṃ tvaṃ jāneyyāsi – 『vassasahassaṃ me niraye paccamānassā』ti. So kho ahaṃ, pāpima, bahūni vassāni bahūni vassasatāni bahūni vassasahassāni tasmiṃ mahāniraye apacciṃ. Dasavassasahassāni tasseva mahānirayassa ussade apacciṃ vuṭṭhānimaṃ nāma vedanaṃ vediyamāno. Tassa mayhaṃ, pāpima, evarūpo kāyo hoti, seyyathāpi manussassa. Evarūpaṃ sīsaṃ hoti, seyyathāpi macchassa.

1. "惡者啊，那時拘留孫佛、阿羅漢、正等正覺者在上午時分穿好衣服，拿著缽和袈裟，與尊者維杜拉作為隨從沙門一起進村托缽。惡者啊，那時杜斯魔附身在一個小男孩身上，拿起一塊石頭擊打尊者維杜拉的頭，打破了他的頭。惡者啊，尊者維杜拉頭破血流，仍然跟在拘留孫佛、阿羅漢、正等正覺者身後。惡者啊，那時拘留孫佛、阿羅漢、正等正覺者像大象回頭那樣回頭看 - '這個杜斯魔真是不知節制啊。'惡者啊，就在他回頭的那一刻，杜斯魔從那個地方墜落，投生到大地獄。 "惡者啊，那個大地獄有三個名字：六觸處地獄、矛刺地獄、各自感受地獄。惡者啊，那時獄卒們來對我說：'先生，當矛尖與矛尖在你心中相遇時，你就知道你在地獄中已經煎熬了一千年了。'惡者啊，我在那個大地獄中煎熬了許多年、許多百年、許多千年。在那個大地獄的附屬地獄中，我又煎熬了一萬年，經歷著所謂的'出生之苦'。惡者啊，那時我的身體變成了人的樣子，頭變成了魚的樣子。

513.

『『Kīdiso nirayo āsi, yattha dūsī apaccatha;

Vidhuraṃ sāvakamāsajja, kakusandhañca brāhmaṇaṃ.

『『Sataṃ āsi ayosaṅkū, sabbe paccattavedanā;

Īdiso nirayo āsi, yattha dūsī apaccatha;

Vidhuraṃ sāvakamāsajja, kakusandhañca brāhmaṇaṃ.

『『Yo etamabhijānāti, bhikkhu buddhassa sāvako;

Tādisaṃ bhikkhumāsajja, kaṇha dukkhaṃ nigacchasi.

『『Majjhe sarassa tiṭṭhanti, vimānā kappaṭṭhāyino;

Veḷuriyavaṇṇā rucirā, accimanto pabhassarā;

Accharā tattha naccanti, puthu nānattavaṇṇiyo.

『『Yo etamabhijānāti, bhikkhu buddhassa sāvako;

Tādisaṃ bhikkhumāsajja, kaṇha dukkhaṃ nigacchasi.

『『Yo ve buddhena codito, bhikkhu saṅghassa pekkhato;

Migāramātupāsādaṃ, pādaṅguṭṭhena kampayi.

『『Yo etamabhijānāti, bhikkhu buddhassa sāvako;

Tādisaṃ bhikkhumāsajja, kaṇha dukkhaṃ nigacchasi.

『『Yo vejayantaṃ pāsādaṃ, pādaṅguṭṭhena kampayi;

Iddhibalenupatthaddho, saṃvejesi ca devatā.

『『Yo etamabhijānāti, bhikkhu buddhassa sāvako;

Tādisaṃ bhikkhumāsajja, kaṇha dukkhaṃ nigacchasi.

『『Yo vejayantapāsāde, sakkaṃ so paripucchati;

Api vāsava jānāsi, taṇhākkhayavimuttiyo;

Tassa sakko viyākāsi, pañhaṃ puṭṭho yathātathaṃ.

『『Yo etamabhijānāti, bhikkhu buddhassa sāvako;

Tādisaṃ bhikkhumāsajja, kaṇha dukkhaṃ nigacchasi.

『『Yo brahmaṃ paripucchati, sudhammāyābhito sabhaṃ;

Ajjāpi tyāvuso diṭṭhi, yā te diṭṭhi pure ahu;

Passasi vītivattantaṃ, brahmaloke pabhassaraṃ.

『『Tassa brahmā viyākāsi, anupubbaṃ yathātathaṃ;

Na me mārisa sā diṭṭhi, yā me diṭṭhi pure ahu.

『『Passāmi vītivattantaṃ, brahmaloke pabhassaraṃ;

Sohaṃ ajja kathaṃ vajjaṃ, ahaṃ niccomhi sassato.

『『Yo etamabhijānāti, bhikkhu buddhassa sāvako;

Tādisaṃ bhikkhumāsajja, kaṇha dukkhaṃ nigacchasi.

『『Yo mahāmeruno kūṭaṃ, vimokkhena aphassayi;

Vanaṃ pubbavidehānaṃ, ye ca bhūmisayā narā.

『『Yo etamabhijānāti, bhikkhu buddhassa sāvako;

Tādisaṃ bhikkhumāsajja, kaṇha dukkhaṃ nigacchasi.

『『Na ve aggi cetayati [veṭhayati (sī.)], 『ahaṃ bālaṃ ḍahāmī』ti;

Bālo ca jalitaṃ aggiṃ, āsajja naṃ sa ḍayhati.

『『Evameva tuvaṃ māra, āsajja naṃ tathāgataṃ;

Sayaṃ ḍahissasi attānaṃ, bālo aggiṃva saṃphusaṃ.

『『Apuññaṃ pasavī māro, āsajja naṃ tathāgataṃ;

Kinnu maññasi pāpima, na me pāpaṃ vipaccati.

『『Karoto cīyati pāpaṃ, cirarattāya antaka;

Māra nibbinda buddhamhā, āsaṃ mākāsi bhikkhusu.

『『Iti māraṃ atajjesi, bhikkhu bhesakaḷāvane;

Tato so dummano yakkho, natatthevantaradhāyathā』』ti.

Māratajjanīyasuttaṃ niṭṭhitaṃ dasamaṃ.

Cūḷayamakavaggo niṭṭhito pañcamo.

Tassuddānaṃ –

Sāleyya verañjaduve ca tuṭṭhi, cūḷamahādhammasamādānañca;

Vīmaṃsakā kosambi ca brāhmaṇo, dūsī ca māro dasamo ca vaggo.

Sāleyyavaggo niṭṭhito pañcamo.

Idaṃ vaggānamuddānaṃ –

Mūlapariyāyo ceva, sīhanādo ca uttamo;

Kakaco ceva gosiṅgo, sāleyyo ca ime pañca.

513. "那地獄是什麼樣子，惡魔在那裡受苦； 因為攻擊維杜拉弟子，和迦葉佛。 "那裡有一百個鐵鉤，每一個都帶來痛苦； 這就是那地獄的樣子，惡魔在那裡受苦； 因為攻擊維杜拉弟子，和迦葉佛。 "誰知道這一點，佛陀的比丘弟子； 黑魔，你攻擊這樣的比丘，將遭受痛苦。 "湖中央矗立著，持續一劫的宮殿； 藍寶石色彩美麗，光芒四射閃耀； 天女們在那裡跳舞，眾多色彩各異。 "誰知道這一點，佛陀的比丘弟子； 黑魔，你攻擊這樣的比丘，將遭受痛苦。 "被佛陀指示的那位，在僧團注視下的比丘； 用腳拇指震動了，彌迦羅母的宮殿。 "誰知道這一點，佛陀的比丘弟子； 黑魔，你攻擊這樣的比丘，將遭受痛苦。 "誰用腳拇指震動了，毗阇延多宮殿； 以神通力支撐，使諸天感到震驚。 "誰知道這一點，佛陀的比丘弟子； 黑魔，你攻擊這樣的比丘，將遭受痛苦。 "誰在毗阇延多宮殿，詢問帝釋天； '帝釋天啊，你是否知道，滅盡愛慾的解脫？' 帝釋天如實回答了，他所問的問題。 "誰知道這一點，佛陀的比丘弟子； 黑魔，你攻擊這樣的比丘，將遭受痛苦。 "誰詢問梵天，在善法堂的集會中； '朋友，你今天還有那種見解嗎，你過去所持的見解？ 你是否看到光明的梵天界，正在消逝？' "梵天如實地回答他，逐步地說道； '尊者啊，我不再有那種見解，我過去所持的見解。 "我看到光明的梵天界，正在消逝； 我今天怎麼能說，我是永恒不變的呢？' "誰知道這一點，佛陀的比丘弟子； 黑魔，你攻擊這樣的比丘，將遭受痛苦。 "誰以解脫之力，觸及了須彌山頂； 東毗提訶洲的森林，和地上居住的人們。 "誰知道這一點，佛陀的比丘弟子； 黑魔，你攻擊這樣的比丘，將遭受痛苦。 "火併不會想，'我要燒愚人'； 但愚人觸碰燃燒的火，就會被燒傷。 "同樣地，魔羅啊，你攻擊如來； 你將燒傷自己，如愚人觸碰火。 "魔羅造作了惡業，攻擊如來； 惡者啊，你以為我的惡業不會成熟嗎？ "作惡的人積累罪業，長久以來，終結者啊； 魔羅啊，對佛陀失去信心吧，不要對比丘們抱有希望。 "比丘這樣呵斥魔羅，在貝薩卡拉林中； 於是那不快樂的夜叉，就在那裡消失了。" 呵斥魔羅經第十結束。 小雙品第五結束。 其摘要如下： 娑羅村和毗蘭若兩經，滿足， 小大受持法經， 考察者、憍賞彌、婆羅門， 惡魔和魔羅為第十，這就是這一品。 娑羅村品第五結束。 這是諸品的摘要： 根本法門品為首，獅子吼品為最上， 鋸喻品、牛角林品， 娑羅村品，這就是這五品。

Mūlapaṇṇāsakaṃ samattaṃ.

根本五十經已完結。