B0102020201gahapativaggo（居士經）c3.5s

Namo tassa bhagavato arahato sammāsambuddhassa

Majjhimanikāye

Majjhimapaṇṇāsapāḷi

Gahapativaggo
Kandarakasuttaṃ
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā campāyaṃ viharati gaggarāya pokkharaṇiyā tīre mahatā bhikkhusaṅghena saddhiṃ. Atha kho pesso [peyo (ka.)] ca hatthārohaputto kandarako ca paribbājako yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā pesso hatthārohaputto bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Kandarako pana paribbājako bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ [sārāṇīyaṃ (sī. syā. kaṃ pī.)] vītisāretvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho kandarako paribbājako tuṇhībhūtaṃ tuṇhībhūtaṃ bhikkhusaṅghaṃ anuviloketvā bhagavantaṃ etadavoca – 『『acchariyaṃ , bho gotama, abbhutaṃ, bho gotama, yāvañcidaṃ bhotā gotamena sammā bhikkhusaṅgho paṭipādito! Yepi te, bho gotama, ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā tepi bhagavanto etaparamaṃyeva sammā bhikkhusaṅghaṃ paṭipādesuṃ – seyyathāpi etarahi bhotā gotamena sammā bhikkhusaṅgho paṭipādito. Yepi te, bho gotama, bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā tepi bhagavanto etaparamaṃyeva sammā bhikkhusaṅghaṃ paṭipādessanti – seyyathāpi etarahi bhotā gotamena sammā bhikkhusaṅgho paṭipādito』』ti.
『『Evametaṃ , kandaraka, evametaṃ, kandaraka. Yepi te, kandaraka, ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā tepi bhagavanto etaparamaṃyeva sammā bhikkhusaṅghaṃ paṭipādesuṃ – seyyathāpi etarahi mayā sammā bhikkhusaṅgho paṭipādito. Yepi te, kandaraka, bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā tepi bhagavanto etaparamaṃyeva sammā bhikkhusaṅghaṃ paṭipādessanti – seyyathāpi etarahi mayā sammā bhikkhusaṅgho paṭipādito.

『『Santi hi, kandaraka, bhikkhū imasmiṃ bhikkhusaṅghe arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññā vimuttā. Santi hi, kandaraka, bhikkhū imasmiṃ bhikkhusaṅghe sekkhā santatasīlā santatavuttino nipakā nipakavuttino; te catūsu [nipakavuttino catūsu (sī.)] satipaṭṭhānesu suppatiṭṭhitacittā [supaṭṭhitacittā (sī. pī. ka.)] viharanti. Katamesu catūsu? Idha, kandaraka, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassa』』nti.

禮敬世尊、阿羅漢、正等正覺者中部中分五十經 1. 居士品 1. 堪達拉迦經 1. 如是我聞。一時,世尊與大比丘僧團一起住在瞻波(現在印度比哈爾邦)伽伽羅池畔。那時,象師之子佩薩和遊行者堪達拉迦來到世尊處。來到后,象師之子佩薩向世尊禮拜,然後坐在一旁。遊行者堪達拉迦則與世尊互相問候。互相寒暄、敘述值得記憶的談話后,站在一旁。站在一旁的遊行者堪達拉迦環顧沉默不語的比丘僧團,對世尊如是說:"尊敬的喬達摩啊,真是稀有!尊敬的喬達摩啊,真是未曾有!尊敬的喬達摩如此善巧地教導比丘僧團!尊敬的喬達摩啊,過去世的阿羅漢、正等正覺者,他們也是如此善巧地教導比丘僧團 - 就像現在尊敬的喬達摩善巧地教導比丘僧團一樣。尊敬的喬達摩啊,未來世的阿羅漢、正等正覺者,他們也將如此善巧地教導比丘僧團 - 就像現在尊敬的喬達摩善巧地教導比丘僧團一樣。" 2. "確實如此,堪達拉迦,確實如此,堪達拉迦。堪達拉迦,過去世的阿羅漢、正等正覺者,他們也是如此善巧地教導比丘僧團 - 就像現在我善巧地教導比丘僧團一樣。堪達拉迦,未來世的阿羅漢、正等正覺者,他們也將如此善巧地教導比丘僧團 - 就像現在我善巧地教導比丘僧團一樣。 "堪達拉迦,這個比丘僧團中確實有阿羅漢、漏盡者、修行圓滿者、所作已辦、已卸重擔、已達自在、斷盡有結、正智解脫的比丘。堪達拉迦,這個比丘僧團中確實有學人,持戒堅定、行為堅定、謹慎、行為謹慎的比丘;他們在四念處中安住心念。哪四種?在此,堪達拉迦,比丘于身觀身而住,精進、正知、正念,調伏世間的貪憂;于受觀受而住,精進、正知、正念,調伏世間的貪憂;於心觀心而住,精進、正知、正念,調伏世間的貪憂;於法觀法而住,精進、正知、正念,調伏世間的貪憂。"

Evaṃ vutte, pesso hatthārohaputto bhagavantaṃ etadavoca – 『『acchariyaṃ, bhante, abbhutaṃ, bhante! Yāva supaññattā cime, bhante, bhagavatā cattāro satipaṭṭhānā sattānaṃ visuddhiyā sokaparidevānaṃ [sokapariddavānaṃ (sī. pī.)] samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya. Mayampi hi, bhante, gihī odātavasanā kālena kālaṃ imesu catūsu satipaṭṭhānesu suppatiṭṭhitacittā viharāma. Idha mayaṃ, bhante, kāye kāyānupassino viharāma ātāpino sampajānā satimanto, vineyya loke abhijjhādomanassaṃ; vedanāsu vedanānupassino viharāma ātāpino sampajānā satimanto, vineyya loke abhijjhādomanassaṃ; citte cittānupassino viharāma ātāpino sampajānā satimanto, vineyya loke abhijjhādomanassaṃ; dhammesu dhammānupassino viharāma ātāpino sampajānā satimanto, vineyya loke abhijjhādomanassaṃ. Acchariyaṃ, bhante, abbhutaṃ, bhante! Yāvañcidaṃ, bhante, bhagavā evaṃ manussagahane evaṃ manussakasaṭe evaṃ manussasāṭheyye vattamāne sattānaṃ hitāhitaṃ jānāti. Gahanañhetaṃ, bhante, yadidaṃ manussā; uttānakañhetaṃ, bhante, yadidaṃ pasavo. Ahañhi, bhante, pahomi hatthidammaṃ sāretuṃ. Yāvatakena antarena campaṃ gatāgataṃ karissati sabbāni tāni sāṭheyyāni kūṭeyyāni vaṅkeyyāni jimheyyāni pātukarissati. Amhākaṃ pana, bhante, dāsāti vā pessāti vā kammakarāti vā aññathāva kāyena samudācaranti aññathāva vācāya aññathāva nesaṃ cittaṃ hoti. Acchariyaṃ, bhante, abbhutaṃ, bhante! Yāvañcidaṃ, bhante, bhagavā evaṃ manussagahane evaṃ manussakasaṭe evaṃ manussasāṭheyye vattamāne sattānaṃ hitāhitaṃ jānāti. Gahanañhetaṃ, bhante, yadidaṃ manussā; uttānakañhetaṃ, bhante, yadidaṃ pasavo』』ti.
『『Evametaṃ, pessa, evametaṃ, pessa. Gahanañhetaṃ , pessa, yadidaṃ manussā; uttānakañhetaṃ, pessa, yadidaṃ pasavo. Cattārome, pessa, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Idha, pessa, ekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto; idha pana, pessa, ekacco puggalo parantapo hoti paraparitāpanānuyogamanuyutto; idha pana, pessa, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto ; idha pana, pessa, ekacco puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto. So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto [sītibhūto (sī. pī. ka.)] sukhappaṭisaṃvedī brahmabhūtena attanā viharati. Imesaṃ, pessa, catunnaṃ puggalānaṃ katamo te puggalo cittaṃ ārādhetī』』ti?

『『Yvāyaṃ, bhante, puggalo attantapo attaparitāpanānuyogamanuyutto, ayaṃ me puggalo cittaṃ nārādheti. Yopāyaṃ, bhante, puggalo parantapo paraparitāpanānuyogamanuyutto , ayampi me puggalo cittaṃ nārādheti. Yopāyaṃ, bhante, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto, ayampi me puggalo cittaṃ nārādheti. Yo ca kho ayaṃ, bhante, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto, so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati – ayameva [ayaṃ (sī. syā. kaṃ. pī.)] me puggalo cittaṃ ārādhetī』』ti.

當這樣說時,象師之子佩薩對世尊如是說:"尊者,真是稀有!尊者,真是未曾有!尊者,世尊如此善巧地宣說這四念處,爲了眾生的清凈,爲了超越憂悲,爲了滅除苦惱,爲了獲得真理,爲了證悟涅槃。尊者,我們這些身著白衣的在家人也時常安住心念于這四念處中。在此,尊者,我們于身觀身而住,精進、正知、正念,調伏世間的貪憂;于受觀受而住,精進、正知、正念,調伏世間的貪憂;於心觀心而住,精進、正知、正念,調伏世間的貪憂;於法觀法而住,精進、正知、正念,調伏世間的貪憂。尊者,真是稀有!尊者,真是未曾有!尊者,世尊在如此人性複雜、如此人性狡詐、如此人性欺騙的情況下,能知曉眾生的利與害。尊者,人性確實複雜;尊者,動物卻是簡單的。尊者,我能夠駕馭一頭馴象。它在往返瞻波的路程中所表現出的一切狡詐、欺騙、彎曲、不正直,都會顯露出來。但是,尊者,我們的奴僕、工人、僱工,他們的身體行為是一回事,言語行為又是另一回事,心裡想的又是另一回事。尊者,真是稀有!尊者,真是未曾有!尊者,世尊在如此人性複雜、如此人性狡詐、如此人性欺騙的情況下,能知曉眾生的利與害。尊者,人性確實複雜;尊者,動物卻是簡單的。"
"確實如此,佩薩,確實如此,佩薩。佩薩,人性確實複雜;佩薩,動物卻是簡單的。佩薩,這個世間存在四種人。哪四種?在此,佩薩,有人折磨自己,專注于自我折磨的修行;在此,佩薩,有人折磨他人,專注于折磨他人的修行;在此,佩薩,有人既折磨自己,專注于自我折磨的修行,又折磨他人,專注于折磨他人的修行;在此,佩薩,有人既不折磨自己,不專注于自我折磨的修行,也不折磨他人,不專注于折磨他人的修行。他既不折磨自己,也不折磨他人,現法中無慾、寂靜、清涼、體驗快樂,以梵我而住。佩薩,在這四種人中,哪一種人令你心生歡喜?" "尊者,那個折磨自己,專注于自我折磨修行的人,不令我心生歡喜。尊者,那個折磨他人,專注于折磨他人修行的人,也不令我心生歡喜。尊者,那個既折磨自己,專注于自我折磨的修行,又折磨他人,專注于折磨他人修行的人,也不令我心生歡喜。尊者,只有那個既不折磨自己,不專注于自我折磨的修行,也不折磨他人,不專注于折磨他人的修行,他既不折磨自己,也不折磨他人,現法中無慾、寂靜、清涼、體驗快樂,以梵我而住的人 - 只有這種人令我心生歡喜。"
『『Kasmā pana te, pessa, ime tayo puggalā cittaṃ nārādhentī』』ti? 『『Yvāyaṃ, bhante, puggalo attantapo attaparitāpanānuyogamanuyutto so attānaṃ sukhakāmaṃ dukkhapaṭikkūlaṃ ātāpeti paritāpeti – iminā me ayaṃ puggalo cittaṃ nārādheti. Yopāyaṃ, bhante, puggalo parantapo paraparitāpanānuyogamanuyutto so paraṃ sukhakāmaṃ dukkhapaṭikkūlaṃ ātāpeti paritāpeti – iminā me ayaṃ puggalo cittaṃ nārādheti. Yopāyaṃ, bhante, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto so attānañca parañca sukhakāmaṃ dukkhapaṭikkūlaṃ [sukhakāme dukkhapaṭikkūle (sī. pī.)] ātāpeti paritāpeti – iminā me ayaṃ puggalo cittaṃ nārādheti. Yo ca kho ayaṃ, bhante, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā [viharati. iminā (sī. syā. kaṃ. pī.)] viharati; so attānañca parañca sukhakāmaṃ dukkhapaṭikkūlaṃ neva ātāpeti na paritāpeti – iminā [viharati. iminā (sī. syā. kaṃ. pī.)] me ayaṃ puggalo cittaṃ ārādheti. Handa, ca dāni mayaṃ, bhante, gacchāma; bahukiccā mayaṃ bahukaraṇīyā』』ti. 『『Yassadāni tvaṃ, pessa, kālaṃ maññasī』』ti. Atha kho pesso hatthārohaputto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.
Atha kho bhagavā acirapakkante pesse hatthārohaputte bhikkhū āmantesi – 『『paṇḍito, bhikkhave, pesso hatthārohaputto; mahāpañño, bhikkhave, pesso hatthārohaputto. Sace, bhikkhave, pesso hatthārohaputto muhuttaṃ nisīdeyya yāvassāhaṃ ime cattāro puggale vitthārena vibhajissāmi [vibhajāmi (sī. pī.)], mahatā atthena saṃyutto abhavissa. Api ca, bhikkhave, ettāvatāpi pesso hatthārohaputto mahatā atthena saṃyutto』』ti. 『『Etassa, bhagavā, kālo, etassa, sugata, kālo, yaṃ bhagavā ime cattāro puggale vitthārena vibhajeyya. Bhagavato sutvā bhikkhū dhāressantī』』ti. 『『Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī』』ti. 『『Evaṃ, bhante』』ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –
"佩薩,為什麼這三種人不令你心生歡喜呢?" "尊者,那個折磨自己,專注于自我折磨修行的人,他折磨、煎熬自己這個渴望快樂、厭惡痛苦的人 - 因此這種人不令我心生歡喜。尊者,那個折磨他人,專注于折磨他人修行的人,他折磨、煎熬他人這些渴望快樂、厭惡痛苦的人 - 因此這種人不令我心生歡喜。尊者,那個既折磨自己,專注于自我折磨的修行,又折磨他人,專注于折磨他人修行的人,他折磨、煎熬自己和他人這些渴望快樂、厭惡痛苦的人 - 因此這種人不令我心生歡喜。尊者,只有那個既不折磨自己,不專注于自我折磨的修行,也不折磨他人,不專注于折磨他人的修行,他既不折磨自己,也不折磨他人,現法中無慾、寂靜、清涼、體驗快樂,以梵我而住的人;他既不折磨也不煎熬自己和他人這些渴望快樂、厭惡痛苦的人 - 因此這種人令我心生歡喜。尊者,現在我們該走了;我們有許多事務要處理,許多事情要做。" "佩薩,你認為現在是時候就去吧。" 於是,象師之子佩薩歡喜、隨喜世尊所說,從座位起身,向世尊禮拜,右繞后離去。
當象師之子佩薩離去不久,世尊對比丘們說:"比丘們,象師之子佩薩是個智者;比丘們,象師之子佩薩是個大智慧者。比丘們,如果象師之子佩薩能再多坐片刻,讓我詳細解說這四種人,他將獲得更大的利益。然而,比丘們,即使如此,象師之子佩薩也已獲得很大的利益。" "世尊,現在正是時候,善逝,現在正是時候,請世尊詳細解說這四種人。聽了世尊的解說,比丘們將會記住的。" "那麼,比丘們,仔細聽,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:
『『Katamo ca, bhikkhave, puggalo attantapo attaparitāpanānuyogamanuyutto? Idha, bhikkhave, ekacco puggalo acelako hoti muttācāro hatthāpalekhano [hatthāvalekhano (syā. kaṃ.)] naehibhaddantiko natiṭṭhabhaddantiko [naehibhadantiko, natiṭṭhabhadantiko (sī. syā. kaṃ. pī.)]; nābhihaṭaṃ na uddissakataṃ na nimantanaṃ sādiyati; so na kumbhimukhā paṭiggaṇhāti na kaḷopimukhā [khaḷopimukho (sī.)] 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…pe… sattahipi dattīhi yāpeti; ekāhikampi āhāraṃ āhāreti, dvīhikampi āhāraṃ āhāreti…pe… sattāhikampi āhāraṃ āhāreti – iti evarūpaṃ aḍḍhamāsikaṃ 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. Ayaṃ vuccati, bhikkhave, puggalo attantapo attaparitāpanānuyogamanuyutto.
『『Katamo ca, bhikkhave, puggalo parantapo paraparitāpanānuyogamanuyutto? Idha, bhikkhave, ekacco puggalo orabbhiko hoti sūkariko sākuṇiko māgaviko luddo macchaghātako coro coraghātako goghātako bandhanāgāriko ye vā panaññepi keci kurūrakammantā. Ayaṃ vuccati, bhikkhave, puggalo parantapo paraparitāpanānuyogamanuyutto.
『『Katamo ca, bhikkhave, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto? Idha, bhikkhave, ekacco puggalo rājā vā hoti khattiyo muddhāvasitto brāhmaṇo vā mahāsālo. So puratthimena nagarassa navaṃ santhāgāraṃ [sandhāgāraṃ (ṭīkā)] kārāpetvā kesamassuṃ ohāretvā kharājinaṃ nivāsetvā sappitelena kāyaṃ abbhañjitvā magavisāṇena piṭṭhiṃ kaṇḍuvamāno navaṃ santhāgāraṃ pavisati saddhiṃ mahesiyā brāhmaṇena ca purohitena. So tattha anantarahitāya bhūmiyā haritupalittāya seyyaṃ kappeti. Ekissāya gāviyā sarūpavacchāya yaṃ ekasmiṃ thane khīraṃ hoti tena rājā yāpeti, yaṃ dutiyasmiṃ thane khīraṃ hoti tena mahesī yāpeti, yaṃ tatiyasmiṃ thane khīraṃ hoti tena brāhmaṇo purohito yāpeti , yaṃ catutthasmiṃ thane khīraṃ hoti tena aggiṃ juhati, avasesena vacchako yāpeti. So evamāha – 『ettakā usabhā haññantu yaññatthāya, ettakā vacchatarā haññantu yaññatthāya, ettakā vacchatariyo haññantu yaññatthāya, ettakā ajā haññantu yaññatthāya, ettakā urabbhā haññantu yaññatthāya, (ettakā assā haññantu yaññatthāya) [( ) natthi sī. pī. potthakesu], ettakā rukkhā chijjantu yūpatthāya, ettakā dabbhā lūyantu barihisatthāyā』ti [parihiṃ satthāya (ka.)]. Yepissa te honti dāsāti vā pessāti vā kammakarāti vā tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti. Ayaṃ vuccati, bhikkhave, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto.
"比丘們,什麼是折磨自己,專注于自我折磨修行的人?在此,比丘們,某人是裸行者,不遵循禮儀,用手擦拭(排泄物),不應邀而來,不應邀而住;不接受(為他)帶來的食物,不接受(為他)特製的食物,不接受邀請;不從鍋口接受食物,不從碗口接受食物,不跨過門檻(接受食物),不跨過棍子(接受食物),不跨過杵(接受食物),不在兩人用餐時(接受食物),不從孕婦處(接受食物),不從哺乳的婦女處(接受食物),不從與男子同居的婦女處(接受食物),不在(食物)集中分配處(接受食物),不在有狗守候處(接受食物),不在蒼蠅成群飛舞處(接受食物);不吃魚,不吃肉,不飲酒,不飲谷酒,不飲米湯。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;他或以一個施食碗維生,或以兩個施食碗維生...或以七個施食碗維生;他或一日一食,或兩日一食...或七日一食 - 如此實行半月一次的輪流進食。他或以蔬菜為食,或以小米為食,或以野米為食,或以皮屑為食,或以水苔為食,或以米糠為食,或以米湯為食,或以胡麻粉為食,或以草為食,或以牛糞為食;他以樹根果實為食,食用自然掉落的果實。他穿麻衣,穿粗麻衣,穿裹屍布,穿糞掃衣,穿樹皮衣,穿羚羊皮,穿羚羊皮條,穿茅草衣,穿樹皮衣,穿木板衣,穿人發衣,穿馬尾衣,穿貓頭鷹翅膀;他是拔除鬚髮者,專注于拔除鬚髮的修行,是常立不坐者,拒絕坐具,是常蹲踞者,專注于蹲踞的修行,是臥荊棘者,以荊棘為床;他每天傍晚三次實行水中沐浴的修行 - 如此實行種種折磨身體、煎熬身體的修行。比丘們,這被稱為折磨自己,專注于自我折磨修行的人。
"比丘們,什麼是折磨他人,專注于折磨他人修行的人?在此,比丘們,某人是屠羊者、屠豬者、捕鳥者、捕獸者、獵人、漁夫、盜賊、劊子手、屠牛者、獄卒,或其他任何從事殘酷行為的人。比丘們,這被稱為折磨他人,專注于折磨他人修行的人。
"比丘們,什麼是既折磨自己,專注于自我折磨的修行,又折磨他人,專注于折磨他人修行的人?在此,比丘們,某人是灌頂的剎帝利王或大富婆羅門。他在城東建造新的祭祀堂,剃除鬚髮,穿上粗糙的鹿皮,用酥油塗抹身體,用鹿角搔背,進入新的祭祀堂,與王后和祭司婆羅門一起。他在那裡鋪設青草的地上臥息。一頭母牛的第一乳頭的奶供國王飲用,第二乳頭的奶供王后飲用,第三乳頭的奶供祭司婆羅門飲用,第四乳頭的奶用於祭火,剩餘的奶供小牛犢飲用。他這樣說:'為祭祀殺這麼多公牛,為祭祀殺這麼多小公牛,為祭祀殺這麼多小母牛,為祭祀殺這麼多山羊,為祭祀殺這麼多綿羊,(為祭祀殺這麼多馬),為祭祀柱砍伐這麼多樹,為祭祀草墊割這麼多草。'那些被稱為他的奴僕、工人、僱工的人,在鞭打的威脅下,在恐懼的威脅下,淚流滿面地哭泣著做準備工作。比丘們,這被稱為既折磨自己,專注于自我折磨的修行,又折磨他人,專注于折磨他人修行的人。
『『Katamo ca, bhikkhave, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto, so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati? Idha, bhikkhave, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto. So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati – 『sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya』nti . So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya, mahantaṃ vā bhogakkhandhaṃ pahāya, appaṃ vā ñātiparivaṭṭaṃ pahāya , mahantaṃ vā ñātiparivaṭṭaṃ pahāya, kesamassuṃ ohāretvā, kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati.
『『So evaṃ pabbajito samāno bhikkhūnaṃ sikkhāsājīvasamāpanno pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. Adinnādānaṃ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharati. Abrahmacariyaṃ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā. Musāvādaṃ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṃvādako lokassa. 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 kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ. So bījagāmabhūtagāmasamārambhā paṭivirato hoti, ekabhattiko hoti rattūparato virato vikālabhojanā; naccagītavāditavisūkadassanā paṭivirato hoti; mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti; uccāsayanamahāsayanā paṭivirato hoti; jātarūparajatapaṭiggahaṇā paṭivirato hoti; āmakadhaññapaṭiggahaṇā paṭivirato hoti; āmakamaṃsapaṭiggahaṇā paṭivirato hoti; itthikumārikapaṭiggahaṇā paṭivirato hoti; dāsidāsapaṭiggahaṇā paṭivirato hoti; ajeḷakapaṭiggahaṇā paṭivirato hoti; kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti; hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti; khettavatthupaṭiggahaṇā paṭivirato hoti; dūteyyapahiṇagamanānuyogā paṭivirato hoti; kayavikkayā paṭivirato hoti; tulākūṭakaṃsakūṭamānakūṭā paṭivirato hoti; ukkoṭanavañcananikatisāciyogā [sāviyogā (syā. kaṃ. ka.) sāci kuṭilapariyāyo] paṭivirato hoti; chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti [passa ma. ni. 1.293 cūḷahatthipadopame].

『『So santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati. Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti, sapattabhārova ḍeti; evameva bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati . So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti.

"比丘們,什麼是既不折磨自己,不專注于自我折磨的修行,也不折磨他人,不專注于折磨他人的修行,他既不折磨自己,也不折磨他人,現法中無慾、寂靜、清涼、體驗快樂,以梵我而住的人?在此,比丘們,如來出現於世間,是阿羅漢、正等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。他以自己的智慧證悟並宣說這個世間,包括天界、魔界、梵界、沙門婆羅門眾、天人。他宣說法,開始善、中間善、結尾善,有義有文,宣示完全圓滿清凈的梵行。居士或居士子或生於其他族姓的人聽聞此法。他聽聞此法后,對如來生起信心。他具足此信心,如是思惟:'在家生活是障礙,是塵勞之道;出家生活是開闊的。在家居住難以實踐完全圓滿、完全清凈、如貝殼般光潔的梵行。我何不剃除鬚髮,披上袈裟衣,從在家生活出家,進入無家的生活?'他後來捨棄小財富或大財富,捨棄小眷屬圈或大眷屬圈,剃除鬚髮,披上袈裟衣,從在家生活出家,進入無家的生活。
"他如是出家后,遵循比丘的學處和生活,舍離殺生,遠離殺生,放下棍杖,放下武器,有慚有愧,以慈心利益一切有情眾生而住。舍離不與取,遠離不與取,只取所施予,期待所施予,以不偷盜、清凈的自我而住。舍離非梵行,成為梵行者,遠離淫慾,遠離村俗之法。舍離妄語,遠離妄語,說真實語,住于真實,可信賴,不欺世間。舍離離間語,遠離離間語,不在此處聽到后在彼處說以離間此眾,不在彼處聽到后在此處說以離間彼眾,如是調解分裂者,增進團結者,喜好和合,樂於和合,歡喜和合,說能導致和合的話。舍離粗惡語,遠離粗惡語,說溫和、悅耳、可愛、入心、優雅、眾人喜歡、眾人歡喜的話。舍離綺語,遠離綺語,說應時語、真實語、有義語、法語、律語,說有價值的話,適時而說,有理有據,適度而與義利相應。他遠離損害種子和植物;一日一食,過午不食,遠離非時食;遠離觀看跳舞、歌唱、音樂、表演;遠離使用花環、香料、塗油、裝飾品和裝飾;遠離高床大床;遠離接受金銀;遠離接受生谷;遠離接受生肉;遠離接受婦女和少女;遠離接受奴僕;遠離接受山羊和綿羊;遠離接受雞和豬;遠離接受象、牛、馬、騾;遠離接受田地和土地;遠離從事信使工作;遠離買賣;遠離欺騙性的秤、假幣和假量;遠離賄賂、欺詐、欺騙和彎曲行為;遠離傷害、殺戮、囚禁、搶劫、掠奪和暴力。 "他滿足於蔽體的衣服和果腹的食物。無論去到哪裡,他只攜帶(這些必需品)而行。就像有翼之鳥,無論飛到哪裡,只以羽翼為負擔;同樣地,比丘滿足於蔽體的衣服和果腹的食物。無論去到哪裡,他只攜帶(這些必需品)而行。他具足此聖戒蘊,內心體驗無過失的快樂。
『『So cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…pe… jivhāya rasaṃ sāyitvā…pe… kāyena phoṭṭhabbaṃ phusitvā…pe… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati. So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedeti.

『『So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.

『『So iminā ca ariyena sīlakkhandhena samannāgato, (imāya ca ariyāya santuṭṭhiyā samannāgato,) [passa ma. ni. 1.296 cūḷahatthipadopame] iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. So pacchābhattaṃ piṇḍapātapaṭikkanto nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti, byāpādapadosaṃ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodheti; thīnamiddhaṃ pahāya vigatathīnamiddho viharati ālokasaññī sato sampajāno, thīnamiddhā cittaṃ parisodheti; uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti; vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.

『『So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati; vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati; pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti – 『upekkhako satimā sukhavihārī』ti tatiyaṃ jhānaṃ upasampajja viharati ; sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.

『『So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe – 『amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno』ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.
"他以眼見色時,不取相,不取隨相。由於住于不防護眼根而可能生起的貪憂惡不善法,他為防護而修習,守護眼根,防護眼根。以耳聞聲時...以鼻嗅香時...以舌嘗味時...以身觸所觸時...以意識法時,不取相,不取隨相。由於住于不防護意根而可能生起的貪憂惡不善法,他為防護而修習,守護意根,防護意根。他具足此聖根防護,內心體驗無雜染的快樂。 "他在前進後退時保持正知,在觀看左右時保持正知,在屈伸肢體時保持正知,在穿著僧伽梨、持缽和衣時保持正知,在吃喝咀嚼品嚐時保持正知,在大小便時保持正知,在行住坐臥、覺醒、語言、沉默時保持正知。
"他具足此聖戒蘊,(具足此聖知足,)具足此聖根防護,具足此聖正念正知,尋求遠離的住處 - 林野、樹下、山嶽、幽谷、山洞、墳場、森林、露地、草堆。他在飯後、從乞食回來,結跏趺坐,保持身體正直,安立正念在面前。他舍離對世間的貪慾,以離貪的心而住,凈化心中的貪慾;舍離瞋恚,以無瞋的心而住,以慈心利益一切有情眾生,凈化心中的瞋恚;舍離昏沉睡眠,遠離昏沉睡眠而住,具光明想,正念正知,凈化心中的昏沉睡眠;舍離掉舉惡作,不掉舉而住,內心寂靜,凈化心中的掉舉惡作;舍離疑惑,超越疑惑而住,對善法無疑,凈化心中的疑惑。 "他舍離這五蓋,心的隨煩惱,削弱智慧,從欲離開,從不善法離開,有尋有伺,由離生喜樂,成就並住于初禪;由尋伺寂靜,內心安靜,心專一境性,無尋無伺,由定生喜樂,成就並住于第二禪;離喜,住于舍,正念正知,以身感受樂,正如聖者們所說的'舍念樂住',成就並住于第三禪;舍樂及舍苦,先前的喜憂已滅,不苦不樂,舍念清凈,成就並住于第四禪。
"當他的心如是入定、清凈、明亮、無垢、離隨煩惱、柔軟、適業、穩固、不動搖時,他引導其心趣向宿命隨念智。他憶念種種宿命,即:一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、百千生,許多壞劫、許多成劫、許多壞成劫:'我曾生於彼處,如是名,如是姓,如是容貌,如是食物,如是感受苦樂,如是壽量。我從那裡死後,又生於彼處;在那裡我如是名,如是姓,如是容貌,如是食物,如是感受苦樂,如是壽量。我從那裡死後,又生於此處。'如是他憶念種種宿命的行相與境遇。
『『So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti – 『ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā』ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti.
『『So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti. So 『idaṃ dukkha』nti yathābhūtaṃ pajānāti. 『Ayaṃ dukkhasamudayo』ti yathābhūtaṃ pajānāti. 『Ayaṃ dukkhanirodho』ti yathābhūtaṃ pajānāti. 『Ayaṃ dukkhanirodhagāminī paṭipadā』ti yathābhūtaṃ pajānāti. 『Ime āsavā』ti yathābhūtaṃ pajānāti. 『Ayaṃ āsavasamudayo』ti yathābhūtaṃ pajānāti. 『Ayaṃ āsavanirodho』ti yathābhūtaṃ pajānāti . 『Ayaṃ āsavanirodhagāminī paṭipadā』ti yathābhūtaṃ pajānāti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. 『Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā』ti pajānāti. Ayaṃ vuccati, bhikkhave, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto, na parantapo na paraparitāpanānuyogamanuyutto . So attantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharatī』』ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Kandarakasuttaṃ niṭṭhitaṃ paṭhamaṃ.

Aṭṭhakanāgarasuttaṃ
Evaṃ me sutaṃ – ekaṃ samayaṃ āyasmā ānando vesāliyaṃ viharati beluvagāmake [veḷuvagāmake (syā. kaṃ. ka.)]. Tena kho pana samayena dasamo gahapati aṭṭhakanāgaro pāṭaliputtaṃ anuppatto hoti kenacideva karaṇīyena. Atha kho dasamo gahapati aṭṭhakanāgaro yena kukkuṭārāmo yena aññataro bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho dasamo gahapati aṭṭhakanāgaro taṃ bhikkhuṃ etadavoca – 『『kahaṃ nu kho, bhante, āyasmā ānando etarahi viharati? Dassanakāmā hi mayaṃ taṃ āyasmantaṃ ānanda』』nti. 『『Eso, gahapati, āyasmā ānando vesāliyaṃ viharati beluvagāmake』』ti. Atha kho dasamo gahapati aṭṭhakanāgaro pāṭaliputte taṃ karaṇīyaṃ tīretvā yena vesālī yena beluvagāmako yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdi.
"當他的心如是入定、清凈、明亮、無垢、離隨煩惱、柔軟、適業、穩固、不動搖時,他引導其心趣向有情死生智。他以清凈超人的天眼,見到有情眾生死時、生時,低劣的、高貴的,美麗的、醜陋的,幸運的、不幸的,隨業流轉:'這些尊貴的有情具足身惡行,具足語惡行,具足意惡行,誹謗聖者,持邪見,受持邪見業,他們身壞命終后,生於惡趣、惡道、墮處、地獄;或者這些尊貴的有情具足身善行,具足語善行,具足意善行,不誹謗聖者,持正見,受持正見業,他們身壞命終后,生於善趣、天界。'如是,他以清凈超人的天眼,見到有情眾生死時、生時,低劣的、高貴的,美麗的、醜陋的,幸運的、不幸的,隨業流轉。
"當他的心如是入定、清凈、明亮、無垢、離隨煩惱、柔軟、適業、穩固、不動搖時,他引導其心趣向漏盡智。他如實了知:'這是苦';如實了知:'這是苦集';如實了知:'這是苦滅';如實了知:'這是趣向苦滅之道';如實了知:'這些是漏';如實了知:'這是漏集';如實了知:'這是漏滅';如實了知:'這是趣向漏滅之道'。當他如是知、如是見時,他的心從欲漏解脫,從有漏解脫,從無明漏解脫。在解脫時,有'已解脫'的智。他了知:'生已盡,梵行已立,所作已辦,不受後有。'比丘們,這被稱為既不折磨自己,不專注于自我折磨的修行,也不折磨他人,不專注于折磨他人的修行的人。他既不折磨自己,也不折磨他人,現法中無慾、寂靜、清涼、體驗快樂,以梵我而住。" 世尊如是說。那些比丘滿意歡喜世尊所說。堪達拉迦經第一終。
阿塔卡那伽羅經
如是我聞。一時,尊者阿難住在毗舍離(現在印度比哈爾邦)的貝盧瓦村。那時,阿塔卡那伽羅城的達薩摩居士因某些事務來到巴特那城(現在印度比哈爾邦首府)。於是,阿塔卡那伽羅城的達薩摩居士來到雞園,走近一位比丘。走近后,向那位比丘禮拜,然後坐在一旁。坐在一旁的阿塔卡那伽羅城的達薩摩居士對那位比丘如是說:"尊者,尊者阿難現在住在哪裡?我們想要見那位尊者阿難。""居士,那位尊者阿難住在毗舍離的貝盧瓦村。"於是,阿塔卡那伽羅城的達薩摩居士在巴特那城辦完事務后,來到毗舍離,來到貝盧瓦村,走近尊者阿難。走近后,向尊者阿難禮拜,然後坐在一旁。
Ekamantaṃ nisinno kho dasamo gahapati aṭṭhakanāgaro āyasmantaṃ ānandaṃ etadavoca – 『『atthi nu kho, bhante ānanda, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo akkhāto yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttañceva cittaṃ vimuccati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti , ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇātī』』ti?

『『Atthi kho, gahapati, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo akkhāto yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttañceva cittaṃ vimuccati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇātī』』ti.

『『Katamo pana, bhante ānanda, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo akkhāto yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttañceva cittaṃ vimuccati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇātī』』ti?

『『Idha, gahapati, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. So iti paṭisañcikkhati – 『idampi paṭhamaṃ jhānaṃ abhisaṅkhataṃ abhisañcetayitaṃ. Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ tadaniccaṃ nirodhadhamma』nti pajānāti. So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti. No ce āsavānaṃ khayaṃ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. Ayampi kho, gahapati, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo akkhāto yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttañceva cittaṃ vimuccati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇāti.
坐在一旁的阿塔卡那伽羅城的達薩摩居士對尊者阿難如是說:"尊者阿難,那位知見者、阿羅漢、正等正覺的世尊是否曾宣說過一法,依此法比丘若不放逸、熱忱、專注而住,未解脫的心得解脫,未盡的漏得以滅盡,未證得的無上安穩得以證得?" "居士,那位知見者、阿羅漢、正等正覺的世尊確實曾宣說過一法,依此法比丘若不放逸、熱忱、專注而住,未解脫的心得解脫,未盡的漏得以滅盡,未證得的無上安穩得以證得。" "尊者阿難,那位知見者、阿羅漢、正等正覺的世尊所宣說的這一法是什麼,依此法比丘若不放逸、熱忱、專注而住,未解脫的心得解脫,未盡的漏得以滅盡,未證得的無上安穩得以證得?"
"在此,居士,比丘遠離欲樂,遠離不善法,有尋有伺,由離生喜樂,成就並住于初禪。他如是思惟:'這初禪也是有為、思所成。凡是有為、思所成的,那就是無常、滅法。'他了知這一點。他安住於此,達到漏盡。如果他沒有達到漏盡,由於那法貪、法喜,五下分結盡,成為化生者,在那裡般涅槃,不再從那世界回來。居士,這也是那位知見者、阿羅漢、正等正覺的世尊所宣說的一法,依此法比丘若不放逸、熱忱、專注而住,未解脫的心得解脫,未盡的漏得以滅盡,未證得的無上安穩得以證得。
『『Puna caparaṃ, gahapati, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ…pe… dutiyaṃ jhānaṃ upasampajja viharati. So iti paṭisañcikkhati – 『idampi kho dutiyaṃ jhānaṃ abhisaṅkhataṃ abhisañcetayitaṃ… anuttaraṃ yogakkhemaṃ anupāpuṇāti.

『『Puna caparaṃ, gahapati, bhikkhu pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati. So iti paṭisañcikkhati – 『idampi kho tatiyaṃ jhānaṃ abhisaṅkhataṃ abhisañcetayitaṃ…pe… anuttaraṃ yogakkhemaṃ anupāpuṇāti.

『『Puna caparaṃ, gahapati, bhikkhu sukhassa ca pahānā …pe… catutthaṃ jhānaṃ upasampajja viharati. So iti paṭisañcikkhati – 『idampi kho catutthaṃ jhānaṃ abhisaṅkhataṃ abhisañcetayitaṃ… anuttaraṃ yogakkhemaṃ anupāpuṇāti.

『『Puna caparaṃ, gahapati, bhikkhu mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ [catutthiṃ (sī. pī.)]. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena [abyāpajjhena (sī. syā. pī.), abyāpajjena (ka.) aṅguttaratikanipātaṭīkā oloketabbā] pharitvā viharati. So iti paṭisañcikkhati – 『ayampi kho mettācetovimutti abhisaṅkhatā abhisañcetayitā. Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ tadaniccaṃ nirodhadhamma』nti pajānāti. So tattha ṭhito…pe… anuttaraṃ yogakkhemaṃ anupāpuṇāti.

『『Puna caparaṃ, gahapati, bhikkhu karuṇāsahagatena cetasā…pe… muditāsahagatena cetasā…pe… 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. So iti paṭisañcikkhati – 『ayampi kho upekkhācetovimutti abhisaṅkhatā abhisañcetayitā. Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ tadaniccaṃ nirodhadhamma』nti pajānāti. So tattha ṭhito… anuttaraṃ yogakkhemaṃ anupāpuṇāti.

『『Puna caparaṃ, gahapati, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā 『ananto ākāso』ti ākāsānañcāyatanaṃ upasampajja viharati. So iti paṭisañcikkhati – 『ayampi kho ākāsānañcāyatanasamāpatti abhisaṅkhatā abhisañcetayitā. Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ tadaniccaṃ nirodhadhamma』nti pajānāti. So tattha ṭhito…pe… anuttaraṃ yogakkhemaṃ anupāpuṇāti.

『『Puna caparaṃ, gahapati, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma 『anantaṃ viññāṇa』nti viññāṇañcāyatanaṃ upasampajja viharati. So iti paṭisañcikkhati – 『ayampi kho viññāṇañcāyatanasamāpatti abhisaṅkhatā abhisañcetayitā. Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ tadaniccaṃ nirodhadhamma』nti pajānāti. So tattha ṭhito…pe… anuttaraṃ yogakkhemaṃ anupāpuṇāti.

『『Puna caparaṃ, gahapati, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma 『natthi kiñcī』ti ākiñcaññāyatanaṃ upasampajja viharati. So iti paṭisañcikkhati – 『ayampi kho ākiñcaññāyatanasamāpatti abhisaṅkhatā abhisañcetayitā. Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ tadaniccaṃ nirodhadhamma』nti pajānāti. So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti. No ce āsavānaṃ khayaṃ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. Ayampi kho, gahapati, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo akkhāto yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttañceva cittaṃ vimuccati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇātī』』ti.

"再者,居士,比丘由尋伺寂靜,內心安靜...成就並住于第二禪。他如是思惟:'這第二禪也是有為、思所成...得以證得無上安穩。' "再者,居士,比丘離喜...成就並住于第三禪。他如是思惟:'這第三禪也是有為、思所成...得以證得無上安穩。' "再者,居士,比丘舍樂...成就並住于第四禪。他如是思惟:'這第四禪也是有為、思所成...得以證得無上安穩。' "再者,居士,比丘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,普遍一切處,以廣大、無量、無怨、無害的慈心遍滿整個世界而住。他如是思惟:'這慈心解脫也是有為、思所成。凡是有為、思所成的,那就是無常、滅法。'他了知這一點。他安住於此...得以證得無上安穩。 "再者,居士,比丘以悲心...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,普遍一切處,以廣大、無量、無怨、無害的舍心遍滿整個世界而住。他如是思惟:'這舍心解脫也是有為、思所成。凡是有為、思所成的,那就是無常、滅法。'他了知這一點。他安住於此...得以證得無上安穩。 "再者,居士,比丘完全超越色想,滅除有對想,不作意種種想,以'空間無邊'為所緣,成就並住于空無邊處。他如是思惟:'這空無邊處定也是有為、思所成。凡是有為、思所成的,那就是無常、滅法。'他了知這一點。他安住於此...得以證得無上安穩。 "再者,居士,比丘完全超越空無邊處,以'識無邊'為所緣,成就並住于識無邊處。他如是思惟:'這識無邊處定也是有為、思所成。凡是有為、思所成的,那就是無常、滅法。'他了知這一點。他安住於此...得以證得無上安穩。 "再者,居士,比丘完全超越識無邊處,以'無所有'為所緣,成就並住于無所有處。他如是思惟:'這無所有處定也是有為、思所成。凡是有為、思所成的,那就是無常、滅法。'他了知這一點。他安住於此,達到漏盡。如果他沒有達到漏盡,由於那法貪、法喜,五下分結盡,成為化生者,在那裡般涅槃,不再從那世界回來。居士,這也是那位知見者、阿羅漢、正等正覺的世尊所宣說的一法,依此法比丘若不放逸、熱忱、專注而住,未解脫的心得解脫,未盡的漏得以滅盡,未證得的無上安穩得以證得。"
Evaṃ vutte, dasamo gahapati aṭṭhakanāgaro āyasmantaṃ ānandaṃ etadavoca – 『『seyyathāpi, bhante ānanda, puriso ekaṃva nidhimukhaṃ gavesanto sakideva ekādasa nidhimukhāni adhigaccheyya; evameva kho ahaṃ, bhante, ekaṃ amatadvāraṃ gavesanto sakideva [sakiṃ deva (ka.)] ekādasa amatadvārāni alatthaṃ bhāvanāya. Seyyathāpi, bhante, purisassa agāraṃ ekādasadvāraṃ, so tasmiṃ agāre āditte ekamekenapi dvārena sakkuṇeyya attānaṃ sotthiṃ kātuṃ; evameva kho ahaṃ, bhante, imesaṃ ekādasannaṃ amatadvārānaṃ ekamekenapi amatadvārena sakkuṇissāmi attānaṃ sotthiṃ kātuṃ. Imehi nāma, bhante, aññatitthiyā ācariyassa ācariyadhanaṃ pariyesissanti, kimaṅgaṃ [kiṃ (sī. pī.)] panāhaṃ āyasmato ānandassa pūjaṃ na karissāmī』』ti ! Atha kho dasamo gahapati aṭṭhakanāgaro pāṭaliputtakañca vesālikañca bhikkhusaṅghaṃ sannipātetvā paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi, ekamekañca bhikkhuṃ paccekaṃ dussayugena acchādesi, āyasmantañca ānandaṃ ticīvarena acchādesi, āyasmato ca ānandassa pañcasatavihāraṃ kārāpesīti.

Aṭṭhakanāgarasuttaṃ niṭṭhitaṃ dutiyaṃ.

Sekhasuttaṃ
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Tena kho pana samayena kāpilavatthavānaṃ [kapilavatthuvāsīnaṃ (ka.)] sakyānaṃ navaṃ santhāgāraṃ acirakāritaṃ hoti anajjhāvuṭṭhaṃ [anajjhāvutthaṃ (sī. syā. kaṃ. pī.)] samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena. Atha kho kāpilavatthavā sakyā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho kāpilavatthavā sakyā bhagavantaṃ etadavocuṃ – 『『idha, bhante, kāpilavatthavānaṃ sakyānaṃ navaṃ santhāgāraṃ acirakāritaṃ [acirakāritaṃ hoti (syā. kaṃ. ka.)] anajjhāvuṭṭhaṃ samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena. Taṃ, bhante, bhagavā paṭhamaṃ paribhuñjatu. Bhagavatā paṭhamaṃ paribhuttaṃ pacchā kāpilavatthavā sakyā paribhuñjissanti. Tadassa kāpilavatthavānaṃ sakyānaṃ dīgharattaṃ hitāya sukhāyā』』ti . Adhivāsesi bhagavā tuṇhībhāvena. Atha kho kāpilavatthavā sakyā bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena navaṃ santhāgāraṃ tenupasaṅkamiṃsu; upasaṅkamitvā sabbasanthariṃ santhāgāraṃ [sabbasanthariṃ santhataṃ (ka.)] santharitvā āsanāni paññapetvā udakamaṇikaṃ upaṭṭhapetvā telappadīpaṃ āropetvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho kāpilavatthavā sakyā bhagavantaṃ etadavocuṃ – 『『sabbasanthariṃ santhataṃ, bhante, santhāgāraṃ, āsanāni paññattāni, udakamaṇiko upaṭṭhāpito, telappadīpo āropito. Yassadāni, bhante , bhagavā kālaṃ maññatī』』ti. Atha kho bhagavā nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena santhāgāraṃ tenupasaṅkami; upasaṅkamitvā pāde pakkhāletvā santhāgāraṃ pavisitvā majjhimaṃ thambhaṃ nissāya puratthābhimukho nisīdi. Bhikkhusaṅghopi kho pāde pakkhāletvā santhāgāraṃ pavisitvā pacchimaṃ bhittiṃ nissāya puratthābhimukho nisīdi, bhagavantaṃyeva purakkhatvā. Kāpilavatthavāpi kho sakyā pāde pakkhāletvā santhāgāraṃ pavisitvā puratthimaṃ bhittiṃ nissāya pacchimābhimukhā nisīdiṃsu, bhagavantaṃyeva purakkhatvā. Atha kho bhagavā kāpilavatthave sakye bahudeva rattiṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā āyasmantaṃ ānandaṃ āmantesi – 『『paṭibhātu taṃ, ānanda, kāpilavatthavānaṃ sakyānaṃ sekho pāṭipado [paṭipado (syā. kaṃ. ka.)]. Piṭṭhi me āgilāyati; tamahaṃ āyamissāmī』』ti. 『『Evaṃ, bhante』』ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā catugguṇaṃ saṅghāṭiṃ paññāpetvā dakkhiṇena passena sīhaseyyaṃ kappesi, pāde pādaṃ accādhāya, sato sampajāno, uṭṭhānasaññaṃ manasi karitvā.
聽聞此言,阿塔卡那伽羅城的達薩摩居士對尊者阿難如是說:"尊者阿難,就像一個人尋找一個寶藏入口,卻一下子找到了十一個寶藏入口;同樣地,尊者,我尋找一個不死之門,卻一下子獲得了十一個不死之門的修習。尊者,就像一個人的房子有十一個門,當房子著火時,他可以從任何一個門安全逃生;同樣地,尊者,我可以通過這十一個不死之門中的任何一個使自己安全。尊者,外道弟子尚且會為老師尋求老師的財物,我怎能不向尊者阿難表示敬意呢!"於是,阿塔卡那伽羅城的達薩摩居士召集巴特那城和毗舍離的比丘僧團,親手以上等的硬食軟食供養、滿足他們,並贈送每位比丘一套衣服,贈送尊者阿難三件衣,併爲尊者阿難建造了一座價值五百的精舍。阿塔卡那伽羅經第二終。
有學經
如是我聞。一時,世尊住在釋迦族中,迦毗羅衛城(現在尼泊爾境內)的尼拘律園。那時,迦毗羅衛城的釋迦族人新建了一座集會堂,尚未被任何沙門、婆羅門或任何人居住過。於是,迦毗羅衛城的釋迦族人來到世尊處。來到后,禮敬世尊,然後坐在一旁。坐在一旁的迦毗羅衛城釋迦族人對世尊如是說:"尊者,這裡迦毗羅衛城的釋迦族人新建了一座集會堂,尚未被任何沙門、婆羅門或任何人居住過。請世尊首先使用它。世尊首先使用后,迦毗羅衛城的釋迦族人才會使用。這將為迦毗羅衛城的釋迦族人帶來長久的利益和快樂。"世尊以沉默表示同意。於是,迦毗羅衛城的釋迦族人知道世尊同意后,從座位起身,禮敬世尊,右繞后,來到新的集會堂。來到后,他們在整個集會堂鋪設地毯,準備座位,放置水罐,點燃油燈,然後來到世尊處。來到后,禮敬世尊,然後站在一旁。站在一旁的迦毗羅衛城釋迦族人對世尊如是說:"尊者,整個集會堂已鋪設地毯,座位已準備,水罐已放置,油燈已點燃。現在請世尊自行決定時間。"於是,世尊穿好衣服,拿起衣缽,與比丘僧團一起來到集會堂。來到后,洗腳,進入集會堂,靠著中間的柱子,面向東方坐下。比丘僧團也洗腳,進入集會堂,靠著西墻,面向東方坐下,以世尊為首。迦毗羅衛城的釋迦族人也洗腳,進入集會堂,靠著東墻,面向西方坐下,以世尊為首。然後,世尊以法語開示、教導、鼓勵、鼓舞迦毗羅衛城的釋迦族人至深夜,然後對尊者阿難說:"阿難,請你為迦毗羅衛城的釋迦族人講解有學道。我背痛了,我要伸展一下。""是的,尊者。"尊者阿難回答世尊。於是,世尊把僧伽梨衣摺疊四層,以右脅而臥,作獅子臥,一足疊放在另一足上,具念正知,作意起身之想。
Atha kho āyasmā ānando mahānāmaṃ sakkaṃ āmantesi – 『『idha , mahānāma, ariyasāvako sīlasampanno hoti, indriyesu guttadvāro hoti, bhojane mattaññū hoti, jāgariyaṃ anuyutto hoti, sattahi saddhammehi samannāgato hoti, catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī.
『『Kathañca, mahānāma , ariyasāvako sīlasampanno hoti? Idha, mahānāma, ariyasāvako sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Evaṃ kho, mahānāma, ariyasāvako sīlasampanno hoti.

『『Kathañca, mahānāma, ariyasāvako indriyesu guttadvāro hoti? Idha, mahānāma, ariyasāvako cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…pe… jivhāya rasaṃ sāyitvā…pe… kāyena phoṭṭhabbaṃ phusitvā…pe… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati . Evaṃ kho, mahānāma, ariyasāvako indriyesu guttadvāro hoti.

『『Kathañca, mahānāma, ariyasāvako bhojane mattaññū hoti? Idha, mahānāma, ariyasāvako paṭisaṅkhā yoniso āhāraṃ āhāreti – 『neva davāya na madāya na maṇḍanāya na vibhūsanāya; yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsūparatiyā brahmacariyānuggahāya . Iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā』ti. Evaṃ kho, mahānāma, ariyasāvako bhojane mattaññū hoti.

『『Kathañca, mahānāma, ariyasāvako jāgariyaṃ anuyutto hoti? Idha, mahānāma, ariyasāvako divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti, rattiyā paṭhamaṃ yāmaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti, rattiyā majjhimaṃ yāmaṃ dakkhiṇena passena sīhaseyyaṃ kappeti, pāde pādaṃ accādhāya, sato sampajāno, uṭṭhānasaññaṃ manasi karitvā, rattiyā pacchimaṃ yāmaṃ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti. Evaṃ kho, mahānāma, ariyasāvako jāgariyaṃ anuyutto hoti.

『『Kathañca, mahānāma, ariyasāvako sattahi saddhammehi samannāgato hoti? Idha, mahānāma, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṃ – 『itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā』ti. Hirimā hoti, hirīyati kāyaduccaritena vacīduccaritena manoduccaritena, hirīyati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā. Ottappī hoti, ottappati kāyaduccaritena vacīduccaritena manoduccaritena, ottappati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā. Bahussuto hoti sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthā sabyañjanā kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti tathārūpāssa dhammā bahussutā [bahū sutā (?)] honti dhātā [dhatā (sī. syā. kaṃ. pī.)] vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. Āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Satimā hoti, paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā. Paññavā hoti, udayatthagāminiyā paññāya samannāgato, ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Evaṃ kho, mahānāma, ariyasāvako sattahi saddhammehi samannāgato hoti.
於是,尊者阿難對釋迦族的摩訶男說:"在此,摩訶男,聖弟子具足戒行,守護諸根門,飲食知量,專注警寤,具足七正法,容易獲得四種增上心的現法樂住,不困難,不艱難。
"摩訶男,聖弟子如何具足戒行?在此,摩訶男,聖弟子持戒,守護波羅提木叉律儀而住,具足正行與行處,于微細罪中見怖畏,受持學處而學習。摩訶男,這就是聖弟子具足戒行。 "摩訶男,聖弟子如何守護諸根門?在此,摩訶男,聖弟子以眼見色時,不取相,不取隨相。由於住于不防護眼根而可能生起的貪憂惡不善法,他為防護而修習,守護眼根,防護眼根。以耳聞聲時...以鼻嗅香時...以舌嘗味時...以身觸所觸時...以意識法時,不取相,不取隨相。由於住于不防護意根而可能生起的貪憂惡不善法,他為防護而修習,守護意根,防護意根。摩訶男,這就是聖弟子守護諸根門。 "摩訶男,聖弟子如何飲食知量?在此,摩訶男,聖弟子如理思惟而食用食物 - '不為嬉戲,不為驕慢,不為裝飾,不為莊嚴;只為維持此身體,爲了存活,爲了止息傷害,爲了資助梵行。如此我將止息舊苦,不生新苦,我將存活,無過且安住。'摩訶男,這就是聖弟子飲食知量。 "摩訶男,聖弟子如何專注警寤?在此,摩訶男,聖弟子白天經行、靜坐,凈化心中的障礙法;初夜經行、靜坐,凈化心中的障礙法;中夜以右脅而臥,作獅子臥,一足疊放在另一足上,具念正知,作意起身之想;后夜起身,經行、靜坐,凈化心中的障礙法。摩訶男,這就是聖弟子專注警寤。
"摩訶男,聖弟子如何具足七正法?在此,摩訶男,聖弟子有信,相信如來的覺悟 - '世尊確實是阿羅漢、正等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。'有慚,羞恥身惡行、語惡行、意惡行,羞恥獲得惡不善法。有愧,畏懼身惡行、語惡行、意惡行,畏懼獲得惡不善法。多聞,受持所聞,積集所聞。凡是那些初善、中善、后善,有義有文,宣說完全圓滿清凈的梵行的法,他多聞這樣的法,持誦、熟習、意念觀察、以見善通達。精進而住,為斷不善法,為具足善法,堅固、勇猛精進,于善法不捨責任。具念,成就最上的念與慧,能憶念、隨念長時以前所作、所說。有慧,成就生滅慧,成就聖、出離、正趣苦滅之慧。摩訶男,這就是聖弟子具足七正法。
『『Kathañca , mahānāma, ariyasāvako catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī? Idha, mahānāma, ariyasāvako vivicceva kāmehi vivicca akusalehi dhammehi, savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati; vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ…pe… dutiyaṃ jhānaṃ upasampajja viharati; pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati; sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā…pe… catutthaṃ jhānaṃ upasampajja viharati. Evaṃ kho, mahānāma, ariyasāvako catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī.
『『Yato kho, mahānāma, ariyasāvako evaṃ sīlasampanno hoti, evaṃ indriyesu guttadvāro hoti, evaṃ bhojane mattaññū hoti, evaṃ jāgariyaṃ anuyutto hoti, evaṃ sattahi saddhammehi samannāgato hoti, evaṃ catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī, ayaṃ vuccati, mahānāma, ariyasāvako sekho pāṭipado apuccaṇḍatāya samāpanno, bhabbo abhinibbhidāya, bhabbo sambodhāya, bhabbo anuttarassa yogakkhemassa adhigamāya. Seyyathāpi, mahānāma, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā tānāssu kukkuṭiyā sammā adhisayitāni sammā pariseditāni sammā paribhāvitāni, kiñcāpi tassā kukkuṭiyā na evaṃ icchā uppajjeyya – 『aho vatime kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjeyyu』nti, atha kho bhabbāva te kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjituṃ. Evameva kho, mahānāma, yato ariyasāvako evaṃ sīlasampanno hoti, evaṃ indriyesu guttadvāro hoti, evaṃ bhojane mattaññū hoti, evaṃ jāgariyaṃ anuyutto hoti, evaṃ sattahi saddhammehi samannāgato hoti, evaṃ catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī, ayaṃ vuccati, mahānāma, ariyasāvako sekho pāṭipado apuccaṇḍatāya samāpanno , bhabbo abhinibbhidāya, bhabbo sambodhāya, bhabbo anuttarassa yogakkhemassa adhigamāya.
『『Sa kho so, mahānāma, ariyasāvako imaṃyeva anuttaraṃ upekkhāsatipārisuddhiṃ āgamma anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati, ayamassa paṭhamābhinibbhidā hoti kukkuṭacchāpakasseva aṇḍakosamhā.

『『Sa kho so, mahānāma, ariyasāvako imaṃye anuttaraṃ upekkhāsatipārisuddhiṃ āgamma dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate…pe… yathākammūpage satte pajānāti, ayamassa dutiyābhinibbhidā hoti kukkuṭacchāpakasseva aṇḍakosamhā.

『『Sa kho so, mahānāma, ariyasāvako imaṃyeva anuttaraṃ upekkhāsatipārisuddhiṃ āgamma āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati, ayamassa tatiyābhinibbhidā hoti kukkuṭacchāpakasseva aṇḍakosamhā.

"摩訶男,聖弟子如何容易獲得四種增上心的現法樂住,不困難,不艱難?在此,摩訶男,聖弟子遠離欲樂,遠離不善法,有尋有伺,由離生喜樂,成就並住于初禪;由尋伺寂靜,內心安靜...成就並住于第二禪;離喜...成就並住于第三禪;舍樂及舍苦,先前的喜憂已滅...成就並住于第四禪。摩訶男,這就是聖弟子容易獲得四種增上心的現法樂住,不困難,不艱難。
"摩訶男,當聖弟子如是具足戒行,如是守護諸根門,如是飲食知量,如是專注警寤,如是具足七正法,如是容易獲得四種增上心的現法樂住,不困難,不艱難時,這被稱為,摩訶男,聖弟子是有學、行道者,達到不腐敗,能夠突破,能夠覺悟,能夠證得無上解脫安穩。摩訶男,就像母雞有八個、十個或十二個蛋,母雞正確地孵蛋,正確地保溫,正確地培育,即使那母雞不生起這樣的願望:'啊,愿這些小雞用爪尖或喙啄破蛋殼,安全地出生!',但那些小雞仍能用爪尖或喙啄破蛋殼,安全地出生。同樣地,摩訶男,當聖弟子如是具足戒行,如是守護諸根門,如是飲食知量,如是專注警寤,如是具足七正法,如是容易獲得四種增上心的現法樂住,不困難,不艱難時,這被稱為,摩訶男,聖弟子是有學、行道者,達到不腐敗,能夠突破,能夠覺悟,能夠證得無上解脫安穩。
"摩訶男,那位聖弟子依止這無上舍念清凈,憶念種種宿命,即:一生、二生...如是他憶念種種宿命的行相與境遇,這是他的第一次突破,如同小雞從蛋殼中出生。 "摩訶男,那位聖弟子依止這無上舍念清凈,以清凈超人的天眼,見到有情眾生死時、生時,低劣的、高貴的,美麗的、醜陋的,幸運的、不幸的...了知有情隨業流轉,這是他的第二次突破,如同小雞從蛋殼中出生。 "摩訶男,那位聖弟子依止這無上舍念清凈,由於諸漏盡,現法中自知、證得、成就並住于無漏心解脫、慧解脫,這是他的第三次突破,如同小雞從蛋殼中出生。
『『Yampi [yampi kho (ka.)], mahānāma, ariyasāvako sīlasampanno hoti, idampissa hoti caraṇasmiṃ; yampi, mahānāma, ariyasāvako indriyesu guttadvāro hoti, idampissa hoti caraṇasmiṃ; yampi, mahānāma, ariyasāvako bhojane mattaññū hoti, idampissa hoti caraṇasmiṃ; yampi, mahānāma, ariyasāvako jāgariyaṃ anuyutto hoti, idampissa hoti caraṇasmiṃ; yampi, mahānāma, ariyasāvako sattahi saddhammehi samannāgato hoti, idampissa hoti caraṇasmiṃ; yampi, mahānāma, ariyasāvako catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī, idampissa hoti caraṇasmiṃ.

『『Yañca kho, mahānāma, ariyasāvako anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati, idampissa hoti vijjāya; yampi, mahānāma, ariyasāvako dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate…pe… yathākammūpage satte pajānāti, idampissa hoti vijjāya. Yampi, mahānāma, ariyasāvako āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati, idampissa hoti vijjāya.

『『Ayaṃ vuccati, mahānāma, ariyasāvako vijjāsampanno itipi caraṇasampanno itipi vijjācaraṇasampanno itipi.

『『Brahmunāpesā, mahānāma, sanaṅkumārena gāthā bhāsitā –

『Khattiyo seṭṭho janetasmiṃ, ye gottapaṭisārino;

Vijjācaraṇasampanno, so seṭṭho devamānuse』ti.

『『Sā kho panesā, mahānāma, brahmunā sanaṅkumārena gāthā sugītā no duggītā, subhāsitā no dubbhāsitā, atthasaṃhitā no anatthasaṃhitā, anumatā bhagavatā』』ti.

Atha kho bhagavā uṭṭhahitvā āyasmantaṃ ānandaṃ āmantesi – 『『sādhu sādhu, ānanda, sādhu kho tvaṃ, ānanda, kāpilavatthavānaṃ sakyānaṃ sekhaṃ pāṭipadaṃ abhāsī』』ti.

Idamavocāyasmā ānando. Samanuñño satthā ahosi. Attamanā kāpilavatthavā sakyā āyasmato ānandassa bhāsitaṃ abhinandunti.

Sekhasuttaṃ niṭṭhitaṃ tatiyaṃ.

Potaliyasuttaṃ
"摩訶男,聖弟子具足戒行,這是他的行;摩訶男,聖弟子守護諸根門,這是他的行;摩訶男,聖弟子飲食知量,這是他的行;摩訶男,聖弟子專注警寤,這是他的行;摩訶男,聖弟子具足七正法,這是他的行;摩訶男,聖弟子容易獲得四種增上心的現法樂住,不困難,不艱難,這是他的行。 "摩訶男,聖弟子憶念種種宿命,即:一生、二生...如是他憶念種種宿命的行相與境遇,這是他的明;摩訶男,聖弟子以清凈超人的天眼,見到有情眾生死時、生時,低劣的、高貴的,美麗的、醜陋的,幸運的、不幸的...了知有情隨業流轉,這是他的明;摩訶男,聖弟子由於諸漏盡,現法中自知、證得、成就並住于無漏心解脫、慧解脫,這是他的明。 "摩訶男,這被稱為聖弟子具足明,具足行,具足明行。
"摩訶男,這是梵天常童子所說的偈頌: '剎帝利族中最勝,以種姓為依歸者; 具足明行者最勝,于天人中為最上。' "摩訶男,這梵天常童子所說的偈頌善說非惡說,善語非惡語,有義非無義,被世尊所認可。" 於是,世尊起身對尊者阿難說:"善哉,善哉,阿難,你善說迦毗羅衛城釋迦族人的有學道。" 這是尊者阿難所說。導師認可。迦毗羅衛城的釋迦族人滿意歡喜尊者阿難所說。有學經第三終。
波塔利耶經
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā aṅguttarāpesu viharati āpaṇaṃ nāma aṅguttarāpānaṃ nigamo. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya āpaṇaṃ piṇḍāya pāvisi. Āpaṇe piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yenaññataro vanasaṇḍo tenupasaṅkami divāvihārāya. Taṃ vanasaṇḍaṃ ajjhogāhetvā [ajjhogahetvā (sī. syā. kaṃ.), ajjhogāhitvā (pī. ka.)] aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi. Potaliyopi kho gahapati sampannanivāsanapāvuraṇo [pāpuraṇo (sī. syā. kaṃ.)] chattupāhanāhi [chattupāhano (ka.)] jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena so vanasaṇḍo tenupasaṅkami; upasaṅkamitvā taṃ vanasaṇḍaṃ ajjhogāhetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho potaliyaṃ gahapatiṃ bhagavā etadavoca – 『『saṃvijjanti kho, gahapati, āsanāni; sace ākaṅkhasi nisīdā』』ti. Evaṃ vutte, potaliyo gahapati 『『gahapativādena maṃ samaṇo gotamo samudācaratī』』ti kupito anattamano tuṇhī ahosi. Dutiyampi kho bhagavā…pe… tatiyampi kho bhagavā potaliyaṃ gahapatiṃ etadavoca – 『『saṃvijjanti kho, gahapati, āsanāni; sace ākaṅkhasi nisīdā』』ti. 『『Evaṃ vutte, potaliyo gahapati gahapativādena maṃ samaṇo gotamo samudācaratī』』ti kupito anattamano bhagavantaṃ etadavoca – 『『tayidaṃ, bho gotama, nacchannaṃ, tayidaṃ nappatirūpaṃ, yaṃ maṃ tvaṃ gahapativādena samudācarasī』』ti. 『『Te hi te, gahapati, ākārā, te liṅgā , te nimittā yathā taṃ gahapatissā』』ti. 『『Tathā hi pana me, bho gotama, sabbe kammantā paṭikkhittā, sabbe vohārā samucchinnā』』ti. 『『Yathā kathaṃ pana te, gahapati, sabbe kammantā paṭikkhittā, sabbe vohārā samucchinnā』』ti? 『『Idha me, bho gotama, yaṃ ahosi dhanaṃ vā dhaññaṃ vā rajataṃ vā jātarūpaṃ vā sabbaṃ taṃ puttānaṃ dāyajjaṃ niyyātaṃ, tatthāhaṃ anovādī anupavādī ghāsacchādanaparamo viharāmi. Evaṃ kho me [evañca me (syā.), evaṃ me (ka.)], bho gotama, sabbe kammantā paṭikkhittā, sabbe vohārā samucchinnā』』ti. 『『Aññathā kho tvaṃ, gahapati, vohārasamucchedaṃ vadasi, aññathā ca pana ariyassa vinaye vohārasamucchedo hotī』』ti. 『『Yathā kathaṃ pana, bhante, ariyassa vinaye vohārasamucchedo hoti? Sādhu me, bhante , bhagavā tathā dhammaṃ desetu yathā ariyassa vinaye vohārasamucchedo hotī』』ti. 『『Tena hi, gahapati, suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī』』ti. 『『Evaṃ, bhante』』ti kho potaliyo gahapati bhagavato paccassosi.
Bhagavā etadavoca – 『『aṭṭha kho ime, gahapati, dhammā ariyassa vinaye vohārasamucchedāya saṃvattanti. Katame aṭṭha? Apāṇātipātaṃ nissāya pāṇātipāto pahātabbo; dinnādānaṃ nissāya adinnādānaṃ pahātabbaṃ; saccavācaṃ [saccaṃ vācaṃ (syā.)] nissāya musāvādo pahātabbo; apisuṇaṃ vācaṃ nissāya pisuṇā vācā pahātabbā; agiddhilobhaṃ nissāya giddhilobho pahātabbo; anindārosaṃ nissāya nindāroso pahātabbo; akkodhūpāyāsaṃ nissāya kodhūpāyāso pahātabbo; anatimānaṃ nissāya atimāno pahātabbo. Ime kho, gahapati, aṭṭha dhammā saṃkhittena vuttā, vitthārena avibhattā, ariyassa vinaye vohārasamucchedāya saṃvattantī』』ti. 『『Ye me [ye me pana (syā. ka.)], bhante, bhagavatā aṭṭha dhammā saṃkhittena vuttā, vitthārena avibhattā, ariyassa vinaye vohārasamucchedāya saṃvattanti, sādhu me, bhante, bhagavā ime aṭṭha dhamme vitthārena [vitthāretvā (ka.)] vibhajatu anukampaṃ upādāyā』』ti. 『『Tena hi, gahapati, suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī』』ti. 『『Evaṃ, bhante』』ti kho potaliyo gahapati bhagavato paccassosi. Bhagavā etadavoca –
如是我聞。一時,世尊住在昂古塔拉巴國,在昂古塔拉巴人的一個名叫阿巴那的市鎮。那時,世尊在上午穿好衣服,拿著衣缽,進入阿巴那托缽。在阿巴那托缽后,飯後返回,爲了午休來到一處林地。進入那林地后,在一棵樹下坐下午休。波塔利耶居士穿著整潔的內衣外衣,拿著傘和鞋,在散步漫遊時來到那處林地;來到后,進入那林地,來到世尊處;來到后,與世尊互相問候。寒暄敘舊后,站在一旁。世尊對站在一旁的波塔利耶居士如是說:"居士,這裡有座位;如果你願意,請坐。"聽到這話,波塔利耶居士想:"沙門喬達摩以'居士'這個稱呼稱呼我",生氣不悅,保持沉默。世尊第二次...第三次對波塔利耶居士如是說:"居士,這裡有座位;如果你願意,請坐。"聽到這話,波塔利耶居士想:"沙門喬達摩以'居士'這個稱呼稱呼我",生氣不悅,對世尊如是說:"喬達摩先生,這是不適當的,這是不恰當的,你以'居士'這個稱呼稱呼我。""但是,居士,你有居士的特徵、標誌、跡象。""喬達摩先生,我已經放棄了所有事業,斷絕了所有交易。""居士,你是如何放棄了所有事業,斷絕了所有交易的呢?""喬達摩先生,在此,我所有的財產、穀物、銀、金,都已交給子女作為遺產,在那裡我不指導,不批評,只求衣食而住。喬達摩先生,我就是這樣放棄了所有事業,斷絕了所有交易。""居士,你所說的斷絕交易與聖者律中的斷絕交易是不同的。""尊者,在聖者律中,斷絕交易是怎樣的呢?請世尊為我說法,說明在聖者律中如何斷絕交易。""那麼,居士,請聽,請仔細作意,我將說。""是的,尊者。"波塔利耶居士回答世尊。
世尊如是說:"居士,這八法在聖者律中導向斷絕交易。哪八法?依不殺生,應捨棄殺生;依不偷盜,應捨棄偷盜;依實語,應捨棄妄語;依不離間語,應捨棄離間語;依不貪婪,應捨棄貪婪;依不誹謗,應捨棄誹謗;依不忿惱,應捨棄忿惱;依不傲慢,應捨棄傲慢。居士,這八法簡略說,未詳細分別,在聖者律中導向斷絕交易。""尊者,世尊簡略說,未詳細分別的這八法,在聖者律中導向斷絕交易,請世尊出於慈悲,詳細分別這八法。""那麼,居士,請聽,請仔細作意,我將說。""是的,尊者。"波塔利耶居士回答世尊。世尊如是說:
『『『Apāṇātipātaṃ nissāya pāṇātipāto pahātabbo』ti iti kho panetaṃ vuttaṃ kiñcetaṃ paṭicca vuttaṃ ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati – 『yesaṃ kho ahaṃ saṃyojanānaṃ hetu pāṇātipātī assaṃ, tesāhaṃ saṃyojanānaṃ pahānāya samucchedāya paṭipanno. Ahañceva [ahañce (?)] kho pana pāṇātipātī assaṃ, attāpi maṃ upavadeyya pāṇātipātapaccayā, anuviccāpi maṃ viññū [anuvicca viññū (sī. syā. pī.)] garaheyyuṃ pāṇātipātapaccayā, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā pāṇātipātapaccayā. Etadeva kho pana saṃyojanaṃ etaṃ nīvaraṇaṃ yadidaṃ pāṇātipāto. Ye ca pāṇātipātapaccayā uppajjeyyuṃ āsavā vighātapariḷāhā, pāṇātipātā paṭiviratassa evaṃsa te āsavā vighātapariḷāhā na honti』. 『Apāṇātipātaṃ nissāya pāṇātipāto pahātabbo』ti – iti yantaṃ vuttaṃ idametaṃ paṭicca vuttaṃ.
『『『Dinnādānaṃ nissāya adinnādānaṃ pahātabba』nti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati – 『yesaṃ kho ahaṃ saṃyojanānaṃ hetu adinnādāyī assaṃ, tesāhaṃ saṃyojanānaṃ pahānāya samucchedāya paṭipanno. Ahañceva kho pana adinnādāyī assaṃ, attāpi maṃ upavadeyya adinnādānapaccayā, anuviccāpi maṃ viññū garaheyyuṃ adinnādānapaccayā, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā adinnādānapaccayā. Etadeva kho pana saṃyojanaṃ etaṃ nīvaraṇaṃ yadidaṃ adinnādānaṃ. Ye ca adinnādānapaccayā uppajjeyyuṃ āsavā vighātapariḷāhā adinnādānā paṭiviratassa evaṃsa te āsavā vighātapariḷāhā na honti』. 『Dinnādānaṃ nissāya adinnādānaṃ pahātabba』nti – iti yantaṃ vuttaṃ idametaṃ paṭicca vuttaṃ.
『『『Saccavācaṃ nissāya musāvādo pahātabbo』ti iti kho panetaṃ vuttaṃ kiñcetaṃ paṭicca vuttaṃ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati – 『yesaṃ kho ahaṃ saṃyojanānaṃ hetu musāvādī assaṃ, tesāhaṃ saṃyojanānaṃ pahānāya samucchedāya paṭipanno. Ahañceva kho pana musāvādī assaṃ, attāpi maṃ upavadeyya musāvādapaccayā, anuviccāpi maṃ viññū garaheyyuṃ musāvādapaccayā, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā musāvādapaccayā. Etadeva kho pana saṃyojanaṃ etaṃ nīvaraṇaṃ yadidaṃ musāvādo . Ye ca musāvādapaccayā uppajjeyyuṃ āsavā vighātapariḷāhā, musāvādā paṭiviratassa evaṃsa te āsavā vighātapariḷāhā na honti』. 『Saccavācaṃ nissāya musāvādo pahātabbo』ti – iti yantaṃ vuttaṃ idametaṃ paṭicca vuttaṃ.
『『『Apisuṇaṃ vācaṃ nissāya pisuṇā vācā pahātabbā』ti iti kho panetaṃ vuttaṃ kiñcetaṃ paṭicca vuttaṃ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati – 『yesaṃ kho ahaṃ saṃyojanānaṃ hetu pisuṇavāco assaṃ, tesāhaṃ saṃyojanānaṃ pahānāya samucchedāya paṭipanno. Ahañceva kho pana pisuṇavāco assaṃ, attāpi maṃ upavadeyya pisuṇavācāpaccayā , anuviccāpi maṃ viññū garaheyyuṃ pisuṇavācāpaccayā, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā pisuṇavācāpaccayā. Etadeva kho pana saṃyojanaṃ etaṃ nīvaraṇaṃ yadidaṃ pisuṇā vācā. Ye ca pisuṇavācāpaccayā uppajjeyyuṃ āsavā vighātapariḷāhā, pisuṇāya vācāya paṭiviratassa evaṃsa te āsavā vighātapariḷāhā na honti』. 『Apisuṇaṃ vācaṃ nissāya pisuṇā vācā pahātabbā』ti – iti yantaṃ vuttaṃ idametaṃ paṭicca vuttaṃ.
『『『Agiddhilobhaṃ nissāya giddhilobho pahātabbo』ti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati – 『yesaṃ kho ahaṃ saṃyojanānaṃ hetu giddhilobhī assaṃ, tesāhaṃ saṃyojanānaṃ pahānāya samucchedāya paṭipanno. Ahañceva kho pana giddhilobhī assaṃ, attāpi maṃ upavadeyya giddhilobhapaccayā, anuviccāpi maṃ viññū garaheyyuṃ giddhilobhapaccayā, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā giddhilobhapaccayā. Etadeva kho pana saṃyojanaṃ etaṃ nīvaraṇaṃ yadidaṃ giddhilobho. Ye ca giddhilobhapaccayā uppajjeyyuṃ āsavā vighātapariḷāhā, giddhilobhā paṭiviratassa evaṃsa te āsavā vighātapariḷāhā na honti』. 『Agiddhilobhaṃ nissāya giddhilobho pahātabbo』ti – iti yantaṃ vuttaṃ idametaṃ paṭicca vuttaṃ.
"'依不殺生,應捨棄殺生'這句話是這樣說的,這是依什麼而說的呢?在此,居士,聖弟子如是思惟:'由於某些結縛,我可能成為殺生者,我爲了斷除這些結縛而修行。如果我是殺生者,我會因殺生而自責,明智者也會在調查后因殺生而責備我,身壞命終后因殺生而預期惡趣。這殺生確實是結縛,是障礙。因殺生而生起的煩惱、憂惱、熱惱,對於離殺生者,這些煩惱、憂惱、熱惱就不存在。''依不殺生,應捨棄殺生'這句話就是依此而說的。
"'依不偷盜,應捨棄偷盜'這句話是這樣說的,這是依什麼而說的呢?在此,居士,聖弟子如是思惟:'由於某些結縛,我可能成為偷盜者,我爲了斷除這些結縛而修行。如果我是偷盜者,我會因偷盜而自責,明智者也會在調查后因偷盜而責備我,身壞命終后因偷盜而預期惡趣。這偷盜確實是結縛,是障礙。因偷盜而生起的煩惱、憂惱、熱惱,對於離偷盜者,這些煩惱、憂惱、熱惱就不存在。''依不偷盜,應捨棄偷盜'這句話就是依此而說的。
"'依實語,應捨棄妄語'這句話是這樣說的,這是依什麼而說的呢?在此,居士,聖弟子如是思惟:'由於某些結縛,我可能成為妄語者,我爲了斷除這些結縛而修行。如果我是妄語者,我會因妄語而自責,明智者也會在調查后因妄語而責備我,身壞命終后因妄語而預期惡趣。這妄語確實是結縛,是障礙。因妄語而生起的煩惱、憂惱、熱惱,對於離妄語者,這些煩惱、憂惱、熱惱就不存在。''依實語,應捨棄妄語'這句話就是依此而說的。
"'依不離間語,應捨棄離間語'這句話是這樣說的,這是依什麼而說的呢?在此,居士,聖弟子如是思惟:'由於某些結縛,我可能成為離間語者,我爲了斷除這些結縛而修行。如果我是離間語者,我會因離間語而自責,明智者也會在調查后因離間語而責備我,身壞命終后因離間語而預期惡趣。這離間語確實是結縛,是障礙。因離間語而生起的煩惱、憂惱、熱惱,對於離離間語者,這些煩惱、憂惱、熱惱就不存在。''依不離間語,應捨棄離間語'這句話就是依此而說的。
"'依不貪婪,應捨棄貪婪'這句話是這樣說的,這是依什麼而說的呢?在此,居士,聖弟子如是思惟:'由於某些結縛,我可能成為貪婪者,我爲了斷除這些結縛而修行。如果我是貪婪者,我會因貪婪而自責,明智者也會在調查后因貪婪而責備我,身壞命終后因貪婪而預期惡趣。這貪婪確實是結縛,是障礙。因貪婪而生起的煩惱、憂惱、熱惱,對於離貪婪者,這些煩惱、憂惱、熱惱就不存在。''依不貪婪,應捨棄貪婪'這句話就是依此而說的。
『『『Anindārosaṃ nissāya nindāroso pahātabbo』ti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati – 『yesaṃ kho ahaṃ saṃyojanānaṃ hetu nindārosī assaṃ, tesāhaṃ saṃyojanānaṃ pahānāya samucchedāya paṭipanno. Ahañceva kho pana nindārosī assaṃ, attāpi maṃ upavadeyya nindārosapaccayā, anuviccāpi maṃ viññū garaheyyuṃ nindārosapaccayā, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā nindārosapaccayā. Etadeva kho pana saṃyojanaṃ etaṃ nīvaraṇaṃ yadidaṃ nindāroso. Ye ca nindārosapaccayā uppajjeyyuṃ āsavā vighātapariḷāhā, anindārosissa evaṃsa te āsavā vighātapariḷāhā na honti』. 『Anindārosaṃ nissāya nindāroso pahātabbo』ti – iti yantaṃ vuttaṃ idametaṃ paṭicca vuttaṃ.
『『『Akkodhūpāyāsaṃ nissāya kodhūpāyāso pahātabbo』ti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati – 『yesaṃ kho ahaṃ saṃyojanānaṃ hetu kodhūpāyāsī assaṃ, tesāhaṃ saṃyojanānaṃ pahānāya samucchedāya paṭipanno. Ahañceva kho pana kodhūpāyāsī assaṃ, attāpi maṃ upavadeyya kodhūpāyāsapaccayā , anuviccāpi maṃ viññū garaheyyuṃ kodhūpāyāsapaccayā, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā kodhūpāyāsapaccayā. Etadeva kho pana saṃyojanaṃ etaṃ nīvaraṇaṃ yadidaṃ kodhūpāyāso. Ye ca kodhūpāyāsapaccayā uppajjeyyuṃ āsavā vighātapariḷāhā, akkodhūpāyāsissa evaṃsa te āsavā vighātapariḷāhā na honti』. 『Akkodhūpāyāsaṃ nissāya kodhūpāyāso pahātabbo』ti – iti yantaṃ vuttaṃ idametaṃ paṭicca vuttaṃ.
『『『Anatimānaṃ nissāya atimāno pahātabbo』ti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati – 『yesaṃ kho ahaṃ saṃyojanānaṃ hetu atimānī assaṃ, tesāhaṃ saṃyojanānaṃ pahānāya samucchedāya paṭipanno. Ahañceva kho pana atimānī assaṃ, attāpi maṃ upavadeyya atimānapaccayā, anuviccāpi maṃ viññū garaheyyuṃ atimānapaccayā, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā atimānapaccayā. Etadeva kho pana saṃyojanaṃ etaṃ nīvaraṇaṃ yadidaṃ atimāno. Ye ca atimānapaccayā uppajjeyyuṃ āsavā vighātapariḷāhā, anatimānissa evaṃsa te āsavā vighātapariḷāhā na honti』. 『Anatimānaṃ nissāya atimāno pahātabbo』ti – iti yantaṃ vuttaṃ idametaṃ paṭicca vuttaṃ.
『『Ime kho, gahapati, aṭṭha dhammā saṃkhittena vuttā, vitthārena vibhattā [avibhattā (syā. ka.)], ye ariyassa vinaye vohārasamucchedāya saṃvattanti; na tveva tāva ariyassa vinaye sabbena sabbaṃ sabbathā sabbaṃ vohārasamucchedo hotī』』ti.

『『Yathā kathaṃ pana, bhante, ariyassa vinaye sabbena sabbaṃ sabbathā sabbaṃ vohārasamucchedo hoti? Sādhu me, bhante, bhagavā tathā dhammaṃ desetu yathā ariyassa vinaye sabbena sabbaṃ sabbathā sabbaṃ vohārasamucchedo hotī』』ti. 『『Tena hi, gahapati, suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī』』ti. 『『Evaṃ, bhante』』ti kho potaliyo gahapati bhagavato paccassosi. Bhagavā etadavoca –

Kāmādīnavakathā

"'依不誹謗,應捨棄誹謗'這句話是這樣說的,這是依什麼而說的呢?在此,居士,聖**如是思惟:'由於某些結縛,我可能成為誹謗者,我爲了斷除這些結縛而修行。如果我是誹謗者,我會因誹謗而自責,明智者也會在調查后因誹謗而責備我,身壞命終后因誹謗而預期惡趣。這誹謗確實是結縛,是障礙。因誹謗而生起的煩惱、憂惱、熱惱,對於不誹謗者,這些煩惱、憂惱、熱惱就不存在。''依不誹謗,應捨棄誹謗'這句話就是依此而說的。
"'依不忿惱,應捨棄忿惱'這句話是這樣說的,這是依什麼而說的呢?在此,居士,聖**如是思惟:'由於某些結縛,我可能成為忿惱者,我爲了斷除這些結縛而修行。如果我是忿惱者,我會因忿惱而自責,明智者也會在調查后因忿惱而責備我,身壞命終后因忿惱而預期惡趣。這忿惱確實是結縛,是障礙。因忿惱而生起的煩惱、憂惱、熱惱,對於不忿惱者,這些煩惱、憂惱、熱惱就不存在。''依不忿惱,應捨棄忿惱'這句話就是依此而說的。
"'依不傲慢,應捨棄傲慢'這句話是這樣說的,這是依什麼而說的呢?在此,居士,聖**如是思惟:'由於某些結縛,我可能成為傲慢者,我爲了斷除這些結縛而修行。如果我是傲慢者,我會因傲慢而自責,明智者也會在調查后因傲慢而責備我,身壞命終后因傲慢而預期惡趣。這傲慢確實是結縛,是障礙。因傲慢而生起的煩惱、憂惱、熱惱,對於不傲慢者,這些煩惱、憂惱、熱惱就不存在。''依不傲慢,應捨棄傲慢'這句話就是依此而說的。
"居士,這八法簡略說,詳細分別,在聖者律中導向斷絕交易;但在聖者律中還不是完全地、全面地、徹底地斷絕交易。" "尊者,在聖者律中如何完全地、全面地、徹底地斷絕交易呢?請世尊為我說法,說明在聖者律中如何完全地、全面地、徹底地斷絕交易。""那麼,居士,請聽,請仔細作意,我將說。""是的,尊者。"波塔利耶居士回答世尊。世尊如是說: 欲過患之說
『『Seyyathāpi , gahapati, kukkuro jighacchādubbalyapareto goghātakasūnaṃ paccupaṭṭhito assa. Tamenaṃ dakkho goghātako vā goghātakantevāsī vā aṭṭhikaṅkalaṃ sunikkantaṃ nikkantaṃ nimmaṃsaṃ lohitamakkhitaṃ upasumbheyya [upacchubheyya (sī. pī.), upacchūbheyya (syā. kaṃ.), upaccumbheyya (ka.)]. Taṃ kiṃ maññasi, gahapati, api nu kho so kukkuro amuṃ aṭṭhikaṅkalaṃ sunikkantaṃ nikkantaṃ nimmaṃsaṃ lohitamakkhitaṃ palehanto jighacchādubbalyaṃ paṭivineyyā』』ti?

『『No hetaṃ, bhante』』.

『『Taṃ kissa hetu』』?

『『Aduñhi, bhante, aṭṭhikaṅkalaṃ sunikkantaṃ nikkantaṃ nimmaṃsaṃ lohitamakkhitaṃ. Yāvadeva pana so kukkuro kilamathassa vighātassa bhāgī assāti. Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati – 『aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā [bahūpāyāsā (sī. syā. kaṃ. pī.)], ādīnavo ettha bhiyyo』ti. Evametaṃ yathābhūtaṃ sammappaññāya disvā yāyaṃ upekkhā nānattā nānattasitā taṃ abhinivajjetvā, yāyaṃ upekkhā ekattā ekattasitā yattha sabbaso lokāmisūpādānā aparisesā nirujjhanti tamevūpekkhaṃ bhāveti.

『『Seyyathāpi, gahapati, gijjho vā kaṅko vā kulalo vā maṃsapesiṃ ādāya uḍḍīyeyya [uḍḍayeyya (syā. pī.)]. Tamenaṃ gijjhāpi kaṅkāpi kulalāpi anupatitvā anupatitvā vitaccheyyuṃ vissajjeyyuṃ [virājeyyuṃ (sī. syā. kaṃ. pī.)]. Taṃ kiṃ maññasi, gahapati, sace so gijjho vā kaṅko vā kulalo vā taṃ maṃsapesiṃ na khippameva paṭinissajjeyya, so tatonidānaṃ maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkha』』nti?

『『Evaṃ, bhante』』.

『『Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati – 『maṃsapesūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo』ti. Evametaṃ yathābhūtaṃ sammappaññāya disvā yāyaṃ upekkhā nānattā nānattasitā taṃ abhinivajjetvā yāyaṃ upekkhā ekattā ekattasitā yattha sabbaso lokāmisūpādānā aparisesā nirujjhanti tamevūpekkhaṃ bhāveti.

『『Seyyathāpi, gahapati, puriso ādittaṃ tiṇukkaṃ ādāya paṭivātaṃ gaccheyya. Taṃ kiṃ maññasi, gahapati, sace so puriso taṃ ādittaṃ tiṇukkaṃ na khippameva paṭinissajjeyya tassa sā ādittā tiṇukkā hatthaṃ vā daheyya bāhuṃ vā daheyya aññataraṃ vā aññataraṃ vā aṅgapaccaṅgaṃ [daheyya. aññataraṃ vā aṅgapaccaṅga (sī. pī.)] daheyya, so tatonidānaṃ maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkha』』nti?

『『Evaṃ, bhante』』.

『『Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati – 『tiṇukkūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo』ti. Evametaṃ yathābhūtaṃ sammappaññāya disvā…pe… tamevūpekkhaṃ bhāveti.

『『Seyyathāpi , gahapati, aṅgārakāsu sādhikaporisā, pūrā aṅgārānaṃ vītaccikānaṃ vītadhūmānaṃ. Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikkūlo. Tamenaṃ dve balavanto purisā nānābāhāsu gahetvā aṅgārakāsuṃ upakaḍḍheyyuṃ. Taṃ kiṃ maññasi, gahapati, api nu so puriso iticiticeva kāyaṃ sannāmeyyā』』ti?

『『Evaṃ, bhante』』.

『『Taṃ kissa hetu』』?

『『Viditañhi , bhante, tassa purisassa imañcāhaṃ aṅgārakāsuṃ papatissāmi, tatonidānaṃ maraṇaṃ vā nigacchissāmi maraṇamattaṃ vā dukkha』』nti. 『『Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati – 『aṅgārakāsūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo』ti. Evametaṃ yathābhūtaṃ sammappaññāya disvā…pe… tamevūpekkhaṃ bhāveti.

『『Seyyathāpi , gahapati, puriso supinakaṃ passeyya ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇirāmaṇeyyakaṃ. So paṭibuddho na kiñci paṭipasseyya [passeyya (sī. syā. kaṃ. pī.)]. Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati – 『supinakūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo』ti…pe… tamevūpekkhaṃ bhāveti.
"居士,就像一隻飢餓衰弱的狗站在屠牛場前。一個熟練的屠夫或屠夫的學徒會扔給它一根剔得很乾凈、無肉、沾血的骨頭。居士,你怎麼認為,那隻狗舔那根剔得很乾凈、無肉、沾血的骨頭,能否消除飢餓衰弱?" "不能,尊者。" "為什麼?" "尊者,因為那是一根剔得很乾凈、無肉、沾血的骨頭。那隻狗只會疲勞痛苦。" "同樣地,居士,聖弟子如是思惟:'世尊說欲如骨架,多苦多惱,這裡的過患更多。'他以正慧如實見此後,捨棄那種依多樣性、緣多樣性的舍,修習那種依一性、緣一性的舍,在那裡一切世間的執取無餘滅盡。
"居士,就像一隻兀鷲、烏鴉或鷹叼著一塊肉飛走。其他兀鷲、烏鴉、鷹追著它,不斷啄扯那塊肉。居士,你怎麼認為,如果那隻兀鷲、烏鴉或鷹不快速放棄那塊肉,它會因此而死亡或遭受瀕死般的痛苦嗎?" "是的,尊者。" "同樣地,居士,聖弟子如是思惟:'世尊說欲如肉塊,多苦多惱,這裡的過患更多。'他以正慧如實見此後,捨棄那種依多樣性、緣多樣性的舍,修習那種依一性、緣一性的舍,在那裡一切世間的執取無餘滅盡。
"居士,就像一個人拿著燃燒的草把逆風而行。居士,你怎麼認為,如果那個人不快速放棄那燃燒的草把,那燃燒的草把會燒傷他的手、臂或其他身體部位,他會因此而死亡或遭受瀕死般的痛苦嗎?" "是的,尊者。" "同樣地,居士,聖弟子如是思惟:'世尊說欲如草把,多苦多惱,這裡的過患更多。'他以正慧如實見此後...修習那舍。
"居士,就像有一個比人還深的火坑,滿是無焰無煙的火炭。然後一個愛生怕死、樂求苦厭的人來了。兩個強壯的人抓住他的兩臂,拖向那火坑。居士,你怎麼認為,那人會不會扭動身體?" "會的,尊者。" "為什麼?" "尊者,那人知道:'如果我掉進這火坑,我會因此而死亡或遭受瀕死般的痛苦。'" "同樣地,居士,聖弟子如是思惟:'世尊說欲如火坑,多苦多惱,這裡的過患更多。'他以正慧如實見此後...修習那舍。
"居士,就像一個人做夢,夢見美麗的園林、森林、平地、蓮池。他醒來后什麼也看不見。同樣地,居士,聖弟子如是思惟:'世尊說欲如夢,多苦多惱,這裡的過患更多。'...修習那舍。
『『Seyyathāpi, gahapati, puriso yācitakaṃ bhogaṃ yācitvā yānaṃ vā [yānaṃ (syā. kaṃ. pī.)] poriseyyaṃ [poroseyyaṃ (sī. pī. ka.), oropeyya (syā. kaṃ.)] pavaramaṇikuṇḍalaṃ. So tehi yācitakehi bhogehi purakkhato parivuto antarāpaṇaṃ paṭipajjeyya. Tamenaṃ jano disvā evaṃ vadeyya – 『bhogī vata, bho, puriso, evaṃ kira bhogino bhogāni bhuñjantī』ti. Tamenaṃ sāmikā yattha yattheva passeyyuṃ tattha tattheva sāni hareyyuṃ. Taṃ kiṃ maññasi, gahapati, alaṃ nu kho tassa purisassa aññathattāyā』』ti?

『『Evaṃ, bhante』』.

『『Taṃ kissa hetu』』?

『『Sāmino hi, bhante, sāni harantī』』ti. 『『Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati – 『yācitakūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo』ti…pe… tamevūpekkhaṃ bhāveti.

『『Seyyathāpi, gahapati, gāmassa vā nigamassa vā avidūre tibbo vanasaṇḍo. Tatrassa rukkho sampannaphalo ca upapannaphalo [uppannaphalo (syā.)] ca, na cassu kānici phalāni bhūmiyaṃ patitāni. Atha puriso āgaccheyya phalatthiko phalagavesī phalapariyesanaṃ caramāno. So taṃ vanasaṇḍaṃ ajjhogāhetvā taṃ rukkhaṃ passeyya sampannaphalañca upapannaphalañca. Tassa evamassa – 『ayaṃ kho rukkho sampannaphalo ca upapannaphalo ca, natthi ca kānici phalāni bhūmiyaṃ patitāni. Jānāmi kho panāhaṃ rukkhaṃ ārohituṃ [āruhituṃ (sī.)]. Yaṃnūnāhaṃ imaṃ rukkhaṃ ārohitvā yāvadatthañca khādeyyaṃ ucchaṅgañca pūreyya』nti. So taṃ rukkhaṃ ārohitvā yāvadatthañca khādeyya ucchaṅgañca pūreyya. Atha dutiyo puriso āgaccheyya phalatthiko phalagavesī phalapariyesanaṃ caramāno tiṇhaṃ kuṭhāriṃ [kudhāriṃ (syā. kaṃ. ka.)] ādāya. So taṃ vanasaṇḍaṃ ajjhogāhetvā taṃ rukkhaṃ passeyya sampannaphalañca upapannaphalañca. Tassa evamassa – 『ayaṃ kho rukkho sampannaphalo ca upapannaphalo ca, natthi ca kānici phalāni bhūmiyaṃ patitāni. Na kho panāhaṃ jānāmi rukkhaṃ ārohituṃ. Yaṃnūnāhaṃ imaṃ rukkhaṃ mūlato chetvā yāvadatthañca khādeyyaṃ ucchaṅgañca pūreyya』nti. So taṃ rukkhaṃ mūlatova chindeyya. Taṃ kiṃ maññasi, gahapati, amuko [asu (sī. pī.)] yo so puriso paṭhamaṃ rukkhaṃ ārūḷho sace so na khippameva oroheyya tassa so rukkho papatanto hatthaṃ vā bhañjeyya pādaṃ vā bhañjeyya aññataraṃ vā aññataraṃ vā aṅgapaccaṅgaṃ bhañjeyya, so tatonidānaṃ maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkha』』nti?

『『Evaṃ, bhante』』.

『『Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati – 『rukkhaphalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo』ti. Evametaṃ yathābhūtaṃ sammappaññāya disvā yāyaṃ upekkhā nānattā nānattasitā taṃ abhinivajjetvā yāyaṃ upekkhā ekattā ekattasitā yattha sabbaso lokāmisūpādānā aparisesā nirujjhanti tamevūpekkhaṃ bhāveti.

『『Sa kho so, gahapati, ariyasāvako imaṃyeva anuttaraṃ upekkhāsatipārisuddhiṃ āgamma anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.

『『Sa kho so, gahapati, ariyasāvako imaṃyeva anuttaraṃ upekkhāsatipārisuddhiṃ āgamma dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate…pe… yathākammūpage satte pajānāti.

『『Sa kho so, gahapati, ariyasāvako imaṃyeva anuttaraṃ upekkhāsatipārisuddhiṃ āgamma āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ettāvatā kho, gahapati, ariyassa vinaye sabbena sabbaṃ sabbathā sabbaṃ vohārasamucchedo hoti.

"居士,就像一個人借來財物,乘坐馬車,戴著珍貴的耳環。他帶著這些借來的財物,被眾人簇擁著走在市場中。人們看到他就說:'這人真有錢啊,有錢人就是這樣享受財富的。'但那些物品的主人在哪裡看到他,就在哪裡拿回自己的東西。居士,你怎麼認為,那人會不會感到失落?" "會的,尊者。" "為什麼?" "尊者,因為主人拿回了自己的東西。" "同樣地,居士,聖**如是思惟:'世尊說欲如借物,多苦多惱,這裡的過患更多。'...修習那舍。
"居士,就像在一個村莊或市鎮附近有一片茂密的森林。那裡有一棵樹,結滿了果實,但地上沒有掉落的果實。然後一個想要果實、尋找果實、四處找果實的人來了。他進入那片森林,看到那棵結滿果實的樹。他想:'這棵樹結滿了果實,地上也沒有掉落的果實。我知道怎麼爬樹。我不如爬上這棵樹,吃個夠,再裝滿衣襟。'於是他爬上樹,吃個夠,裝滿衣襟。然後第二個想要果實、尋找果實、四處找果實的人來了,手裡拿著鋒利的斧頭。他進入那片森林,看到那棵結滿果實的樹。他想:'這棵樹結滿了果實,地上也沒有掉落的果實。我不知道怎麼爬樹。我不如從根部砍倒這棵樹,吃個夠,再裝滿衣襟。'於是他從根部砍倒那棵樹。居士,你怎麼認為,如果那個先爬上樹的人不趕快下來,樹倒下時會不會折斷他的手腳或其他身體部位,使他因此而死亡或遭受瀕死般的痛苦?" "會的,尊者。" "同樣地,居士,聖**如是思惟:'世尊說欲如樹果,多苦多惱,這裡的過患更多。'他以正慧如實見此後,捨棄那種依多樣性、緣多樣性的舍,修習那種依一性、緣一性的舍,在那裡一切世間的執取無餘滅盡。
"居士,那位聖依止這無上舍念清凈,憶念種種宿命,即:一生、二生...如是他憶念種種宿命的行相與境遇。 "居士,那位聖依止這無上舍念清凈,以清凈超人的天眼,見到有情眾生死時、生時,低劣的、高貴的,美麗的、醜陋的,幸運的、不幸的...了知有情隨業流轉。 "居士,那位聖**依止這無上舍念清凈,由於諸漏盡,現法中自知、證得、成就並住于無漏心解脫、慧解脫。居士,這就是在聖者律中完全地、全面地、徹底地斷絕交易。"
『『Taṃ kiṃ maññasi, gahapati, yathā ariyassa vinaye sabbena sabbaṃ sabbathā sabbaṃ vohārasamucchedo hoti, api nu tvaṃ evarūpaṃ vohārasamucchedaṃ attani samanupassasī』』ti? 『『Ko cāhaṃ, bhante, ko ca ariyassa vinaye sabbena sabbaṃ sabbathā sabbaṃ vohārasamucchedo! Ārakā ahaṃ, bhante, ariyassa vinaye sabbena sabbaṃ sabbathā sabbaṃ vohārasamucchedā. Mayañhi, bhante, pubbe aññatitthiye paribbājake anājānīyeva samāne ājānīyāti amaññimha, anājānīyeva samāne ājānīyabhojanaṃ bhojimha, anājānīyeva samāne ājānīyaṭhāne ṭhapimha; bhikkhū pana mayaṃ, bhante, ājānīyeva samāne anājānīyāti amaññimha, ājānīyeva samāne anājānīyabhojanaṃ bhojimha, ājānīyeva samāne anājānīyaṭhāne ṭhapimha; idāni pana mayaṃ, bhante, aññatitthiye paribbājake anājānīyeva samāne anājānīyāti jānissāma, anājānīyeva samāne anājānīyabhojanaṃ bhojessāma, anājānīyeva samāne anājānīyaṭhāne ṭhapessāma. Bhikkhū pana mayaṃ, bhante, ājānīyeva samāne ājānīyāti jānissāma ājānīyeva samāne ājānīyabhojanaṃ bhojessāma, ājānīyeva samāne ājānīyaṭhāne ṭhapessāma. Ajanesi vata me, bhante, bhagavā samaṇesu samaṇappemaṃ, samaṇesu samaṇappasādaṃ, samaṇesu samaṇagāravaṃ. Abhikkantaṃ, bhante, abhikkantaṃ, bhante ! Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya, cakkhumanto rūpāni dakkhantīti; evamevaṃ kho, bhante, bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata』』nti.

Potaliyasuttaṃ niṭṭhitaṃ catutthaṃ.

Jīvakasuttaṃ
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati jīvakassa komārabhaccassa ambavane. Atha kho jīvako komārabhacco yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi . Ekamantaṃ nisinno kho jīvako komārabhacco bhagavantaṃ etadavoca – 『『sutaṃ metaṃ, bhante – 『samaṇaṃ gotamaṃ uddissa pāṇaṃ ārabhanti [ārambhanti (ka.)], taṃ samaṇo gotamo jānaṃ uddissakataṃ [uddissakaṭaṃ (sī. pī.)] maṃsaṃ paribhuñjati paṭiccakamma』nti. Ye te, bhante, evamāhaṃsu – 『samaṇaṃ gotamaṃ uddissa pāṇaṃ ārabhanti, taṃ samaṇo gotamo jānaṃ uddissakataṃ maṃsaṃ paribhuñjati paṭiccakamma』nti, kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṃ abhūtena abbhācikkhanti, dhammassa cānudhammaṃ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchatī』』ti?
『『Ye te, jīvaka, evamāhaṃsu – 『samaṇaṃ gotamaṃ uddissa pāṇaṃ ārabhanti, taṃ samaṇo gotamo jānaṃ uddissakataṃ maṃsaṃ paribhuñjati paṭiccakamma』nti na me te vuttavādino, abbhācikkhanti ca maṃ te asatā abhūtena. Tīhi kho ahaṃ, jīvaka, ṭhānehi maṃsaṃ aparibhoganti vadāmi. Diṭṭhaṃ, sutaṃ, parisaṅkitaṃ – imehi kho ahaṃ, jīvaka , tīhi ṭhānehi maṃsaṃ aparibhoganti vadāmi. Tīhi kho ahaṃ, jīvaka, ṭhānehi maṃsaṃ paribhoganti vadāmi. Adiṭṭhaṃ, asutaṃ, aparisaṅkitaṃ – imehi kho ahaṃ, jīvaka, tīhi ṭhānehi maṃsaṃ paribhoganti vadāmi.
"居士,你怎麼認為,在聖者律中完全地、全面地、徹底地斷絕交易,你能在自己身上看到這樣的斷絕交易嗎?" "尊者,我算什麼,聖者律中完全地、全面地、徹底地斷絕交易又算什麼!尊者,我離聖者律中完全地、全面地、徹底地斷絕交易還很遠。尊者,我們以前把不是純種的外道遊行者當成純種的,給不是純種的人純種的食物,把不是純種的人安置在純種的位置;而我們把純種的比丘當成不純種的,給純種的人不純種的食物,把純種的人安置在不純種的位置。但是現在,尊者,我們會知道不是純種的外道遊行者就是不純種的,會給不是純種的人不純種的食物,會把不是純種的人安置在不純種的位置。而我們會知道純種的比丘就是純種的,會給純種的人純種的食物,會把純種的人安置在純種的位置。尊者,世尊讓我對沙門生起了愛,對沙門生起了信,對沙門生起了敬重。太好了,尊者!太好了,尊者!就像扶起倒下的東西,揭開遮蔽的東西,為迷路者指路,在黑暗中舉起油燈,讓有眼者能看見形色。同樣地,世尊以種種方便說法。尊者,我歸依世尊、法和比丘僧團。愿世尊接受我為優婆塞,從今日起終生歸依。" 波塔利耶經第四終。
耆婆經
如是我聞。一時,世尊住在王舍城(現今印度比哈爾邦巴特那市附近)耆婆·拘摩羅浮多的芒果園中。那時,耆婆·拘摩羅浮多來到世尊處。來到后,禮敬世尊,然後坐在一旁。坐在一旁的耆婆·拘摩羅浮多對世尊如是說:"尊者,我聽說:'人們為沙門喬達摩殺生,沙門喬達摩明知是為他而殺的肉卻食用,這是有意為之。'尊者,那些這樣說的人:'人們為沙門喬達摩殺生,沙門喬達摩明知是為他而殺的肉卻食用,這是有意為之。'他們是否如實說世尊所說,沒有以不實誹謗世尊,是否如法解說法,是否有任何如法的論點會招致批評?"
"耆婆,那些這樣說的人:'人們為沙門喬達摩殺生,沙門喬達摩明知是為他而殺的肉卻食用,這是有意為之。'他們不是如實說我所說,他們以不實誹謗我。耆婆,我說在三種情況下不可食用肉:見到、聽到、懷疑。耆婆,我說在這三種情況下不可食用肉。耆婆,我說在三種情況下可以食用肉:沒有見到、沒有聽到、沒有懷疑。耆婆,我說在這三種情況下可以食用肉。
『『Idha, jīvaka, bhikkhu aññataraṃ gāmaṃ vā nigamaṃ vā upanissāya viharati. So 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. Tamenaṃ gahapati vā gahapatiputto vā upasaṅkamitvā svātanāya bhattena nimanteti. Ākaṅkhamānova [ākaṅkhamāno (syā. kaṃ.)], jīvaka, bhikkhu adhivāseti . So tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena tassa gahapatissa vā gahapatiputtassa vā nivesanaṃ tenupasaṅkamati; upasaṅkamitvā paññatte āsane nisīdati. Tamenaṃ so gahapati vā gahapatiputto vā paṇītena piṇḍapātena parivisati. Tassa na evaṃ hoti – 『sādhu vata māyaṃ [maṃ + ayaṃ = māyaṃ] gahapati vā gahapatiputto vā paṇītena piṇḍapātena pariviseyyāti! Aho vata māyaṃ gahapati vā gahapatiputto vā āyatimpi evarūpena paṇītena piṇḍapātena pariviseyyā』ti – evampissa na hoti. So taṃ piṇḍapātaṃ agathito [agadhito (syā. kaṃ. ka.)] amucchito anajjhopanno [anajjhāpanno (syā. kaṃ. ka.)] ādīnavadassāvī nissaraṇapañño paribhuñjati. Taṃ kiṃ maññasi, jīvaka , api nu so bhikkhu tasmiṃ samaye attabyābādhāya vā ceteti, parabyābādhāya vā ceteti, ubhayabyābādhāya vā cetetī』』ti?

『『No hetaṃ, bhante』』.

『『Nanu so, jīvaka, bhikkhu tasmiṃ samaye anavajjaṃyeva āhāraṃ āhāretī』』ti?

『『Evaṃ, bhante. Sutaṃ metaṃ, bhante – 『brahmā mettāvihārī』ti. Taṃ me idaṃ, bhante, bhagavā sakkhidiṭṭho; bhagavā hi, bhante, mettāvihārī』』ti. 『『Yena kho, jīvaka, rāgena yena dosena yena mohena byāpādavā assa so rāgo so doso so moho tathāgatassa pahīno ucchinnamūlo tālāvatthukato anabhāvaṃkato [anabhāvakato (sī. pī.), anabhāvaṃgato (syā. kaṃ.)] āyatiṃ anuppādadhammo. Sace kho te, jīvaka, idaṃ sandhāya bhāsitaṃ anujānāmi te eta』』nti. 『『Etadeva kho pana me, bhante, sandhāya bhāsitaṃ』』 [bhāsitanti (syā.)].

『『Idha, jīvaka, bhikkhu aññataraṃ gāmaṃ vā nigamaṃ vā upanissāya viharati. So karuṇāsahagatena cetasā…pe… muditāsahagatena cetasā…pe… 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. Tamenaṃ gahapati vā gahapatiputto vā upasaṅkamitvā svātanāya bhattena nimanteti. Ākaṅkhamānova, jīvaka, bhikkhu adhivāseti. So tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena gahapatissa vā gahapatiputtassa vā nivesanaṃ tenupasaṅkamati; upasaṅkamitvā paññatte āsane nisīdati. Tamenaṃ so gahapati vā gahapatiputto vā paṇītena piṇḍapātena parivisati. Tassa na evaṃ hoti – 『sādhu vata māyaṃ gahapati vā gahapatiputto vā paṇītena piṇḍapātena pariviseyyāti! Aho vata māyaṃ gahapati vā gahapatiputto vā āyatimpi evarūpena paṇītena piṇḍapātena pariviseyyā』ti – evampissa na hoti. So taṃ piṇḍapātaṃ agathito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjati. Taṃ kiṃ maññasi, jīvaka, api nu so bhikkhu tasmiṃ samaye attabyābādhāya vā ceteti, parabyābādhāya vā ceteti, ubhayabyābādhāya vā cetetī』』ti?

『『No hetaṃ, bhante』』.

『『Nanu so, jīvaka, bhikkhu tasmiṃ samaye anavajjaṃyeva āhāraṃ āhāretī』』ti?

『『Evaṃ, bhante. Sutaṃ metaṃ, bhante – 『brahmā upekkhāvihārī』ti. Taṃ me idaṃ, bhante, bhagavā sakkhidiṭṭho; bhagavā hi, bhante, upekkhāvihārī』』ti. 『『Yena kho, jīvaka, rāgena yena dosena yena mohena vihesavā assa arativā assa paṭighavā assa so rāgo so doso so moho tathāgatassa pahīno ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo. Sace kho te, jīvaka, idaṃ sandhāya bhāsitaṃ, anujānāmi te eta』』nti. 『『Etadeva kho pana me, bhante, sandhāya bhāsitaṃ』』.

"在此,耆婆,比丘依止某個村莊或市鎮而住。他以慈心遍滿一方而住,如是第二方,如是第三方,如是第四方。如是上下四方一切處,他以廣大、無量、無怨、無害的慈心遍滿整個世界而住。一位居士或居士子來到他那裡,邀請他第二天用餐。耆婆,如果比丘願意,他就接受。夜過之後,在上午,他穿好衣服,拿著衣缽,來到那位居士或居士子的住處;來到后,坐在準備好的座位上。那位居士或居士子以美味的食物供養他。他不會這樣想:'這位居士或居士子真好,用美味的食物供養我!希望這位居士或居士子以後也能用這樣美味的食物供養我!'他不會這樣想。他不貪著、不迷戀、不耽溺地食用那食物,看到過患,具有出離的智慧。耆婆,你怎麼認為,那位比丘在那時是否想要傷害自己,傷害他人,或傷害雙方?" "不是的,尊者。" "耆婆,那位比丘在那時是不是隻食用無過失的食物?" "是的,尊者。尊者,我聽說:'梵天是住于慈心者。'尊者,我親眼見到世尊就是這樣;因為,尊者,世尊是住于慈心者。" "耆婆,如來已斷除、根除、如截斷多羅樹頭使之不能再生的貪、嗔、癡,這些貪、嗔、癡會導致惡意、嗔恨。耆婆,如果你是指這個而說,我同意你的說法。" "尊者,我正是指這個而說。"
"在此,耆婆,比丘依止某個村莊或市鎮而住。他以悲心...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。如是上下四方一切處,他以廣大、無量、無怨、無害的舍心遍滿整個世界而住。一位居士或居士子來到他那裡,邀請他第二天用餐。耆婆,如果比丘願意,他就接受。夜過之後,在上午,他穿好衣服,拿著衣缽,來到那位居士或居士子的住處;來到后,坐在準備好的座位上。那位居士或居士子以美味的食物供養他。他不會這樣想:'這位居士或居士子真好,用美味的食物供養我!希望這位居士或居士子以後也能用這樣美味的食物供養我!'他不會這樣想。他不貪著、不迷戀、不耽溺地食用那食物,看到過患,具有出離的智慧。耆婆,你怎麼認為,那位比丘在那時是否想要傷害自己,傷害他人,或傷害雙方?" "不是的,尊者。" "耆婆,那位比丘在那時是不是隻食用無過失的食物?" "是的,尊者。尊者,我聽說:'梵天是住于舍心者。'尊者,我親眼見到世尊就是這樣;因為,尊者,世尊是住于舍心者。" "耆婆,如來已斷除、根除、如截斷多羅樹頭使之不能再生的貪、嗔、癡,這些貪、嗔、癡會導致傷害、不滿、厭惡。耆婆,如果你是指這個而說,我同意你的說法。" "尊者,我正是指這個而說。"
『『Yo kho, jīvaka, tathāgataṃ vā tathāgatasāvakaṃ vā uddissa pāṇaṃ ārabhati so pañcahi ṭhānehi bahuṃ apuññaṃ pasavati. Yampi so, gahapati, evamāha – 『gacchatha, amukaṃ nāma pāṇaṃ ānethā』ti, iminā paṭhamena ṭhānena bahuṃ apuññaṃ pasavati. Yampi so pāṇo galappaveṭhakena [galappavedhakena (bahūsu)] ānīyamāno dukkhaṃ domanassaṃ paṭisaṃvedeti, iminā dutiyena ṭhānena bahuṃ apuññaṃ pasavati. Yampi so evamāha – 『gacchatha imaṃ pāṇaṃ ārabhathā』ti, iminā tatiyena ṭhānena bahuṃ apuññaṃ pasavati. Yampi so pāṇo ārabhiyamāno dukkhaṃ domanassaṃ paṭisaṃvedeti , iminā catutthena ṭhānena bahuṃ apuññaṃ pasavati. Yampi so tathāgataṃ vā tathāgatasāvakaṃ vā akappiyena āsādeti, iminā pañcamena ṭhānena bahuṃ apuññaṃ pasavati. Yo kho, jīvaka, tathāgataṃ vā tathāgatasāvakaṃ vā uddissa pāṇaṃ ārabhati so imehi pañcahi ṭhānehi bahuṃ apuññaṃ pasavatī』』ti.

Evaṃ vutte, jīvako komārabhacco bhagavantaṃ etadavoca – 『『acchariyaṃ, bhante, abbhutaṃ, bhante! Kappiyaṃ vata, bhante, bhikkhū āhāraṃ āhārenti ; anavajjaṃ vata, bhante, bhikkhū āhāraṃ āhārenti. Abhikkantaṃ, bhante, abhikkantaṃ, bhante…pe… upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata』』nti.

Jīvakasuttaṃ niṭṭhitaṃ pañcamaṃ.

Upālisuttaṃ
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā nāḷandāyaṃ viharati pāvārikambavane. Tena kho pana samayena nigaṇṭho nāṭaputto [nāthaputto (sī.), nātaputto (pī.)] nāḷandāyaṃ paṭivasati mahatiyā nigaṇṭhaparisāya saddhiṃ. Atha kho dīghatapassī nigaṇṭho nāḷandāyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena pāvārikambavanaṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho dīghatapassiṃ nigaṇṭhaṃ bhagavā etadavoca – 『『saṃvijjanti kho, tapassi [dīghatapassi (syā. kaṃ. ka.)], āsanāni; sace ākaṅkhasi nisīdā』』ti. Evaṃ vutte, dīghatapassī nigaṇṭho aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho dīghatapassiṃ nigaṇṭhaṃ bhagavā etadavoca – 『『kati pana, tapassi, nigaṇṭho nāṭaputto kammāni paññapeti pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā』』ti?

『『Na kho, āvuso gotama, āciṇṇaṃ nigaṇṭhassa nāṭaputtassa 『kammaṃ, kamma』nti paññapetuṃ; 『daṇḍaṃ, daṇḍa』nti kho, āvuso gotama, āciṇṇaṃ nigaṇṭhassa nāṭaputtassa paññapetu』』nti.

『『Kati pana, tapassi, nigaṇṭho nāṭaputto daṇḍāni paññapeti pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā』』ti?

『『Tīṇi kho, āvuso gotama, nigaṇṭho nāṭaputto daṇḍāni paññapeti pāpassa kammassa kiriyāya pāpassa kammassa pavattiyāti, seyyathidaṃ – kāyadaṇḍaṃ, vacīdaṇḍaṃ, manodaṇḍa』』nti.

『『Kiṃ pana, tapassi, aññadeva kāyadaṇḍaṃ, aññaṃ vacīdaṇḍaṃ, aññaṃ manodaṇḍa』』nti?

『『Aññadeva , āvuso gotama, kāyadaṇḍaṃ, aññaṃ vacīdaṇḍaṃ, aññaṃ manodaṇḍa』』nti.

『『Imesaṃ pana, tapassi, tiṇṇaṃ daṇḍānaṃ evaṃ paṭivibhattānaṃ evaṃ paṭivisiṭṭhānaṃ katamaṃ daṇḍaṃ nigaṇṭho nāṭaputto mahāsāvajjataraṃ paññapeti pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā , yadi vā kāyadaṇḍaṃ, yadi vā vacīdaṇḍaṃ, yadi vā manodaṇḍa』』nti?

『『Imesaṃ kho, āvuso gotama, tiṇṇaṃ daṇḍānaṃ evaṃ paṭivibhattānaṃ evaṃ paṭivisiṭṭhānaṃ kāyadaṇḍaṃ nigaṇṭho nāṭaputto mahāsāvajjataraṃ paññapeti pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍaṃ, no tathā manodaṇḍa』』nti.

『『Kāyadaṇḍanti, tapassi, vadesi』』?

『『Kāyadaṇḍanti, āvuso gotama, vadāmi』』.

『『Kāyadaṇḍanti, tapassi, vadesi』』?

『『Kāyadaṇḍanti, āvuso gotama, vadāmi』』.

『『Kāyadaṇḍanti, tapassi, vadesi』』?

『『Kāyadaṇḍanti, āvuso gotama, vadāmī』』ti.

Itiha bhagavā dīghatapassiṃ nigaṇṭhaṃ imasmiṃ kathāvatthusmiṃ yāvatatiyakaṃ patiṭṭhāpesi.

"耆婆,為如來或如來弟子而殺生的人,在五個方面造下大量不善。當他說:'去把某某生物帶來',這是第一個方面,他造下大量不善。當那個生物被繩子勒著脖子帶來時感受痛苦憂惱,這是第二個方面,他造下大量不善。當他說:'去殺這個生物',這是第三個方面,他造下大量不善。當那個生物被殺時感受痛苦憂惱,這是第四個方面,他造下大量不善。當他以不適當的食物供養如來或如來弟子,這是第五個方面,他造下大量不善。耆婆,為如來或如來弟子而殺生的人,在這五個方面造下大量不善。" 說完這些,耆婆·拘摩羅浮多對世尊說:"太奇妙了,尊者!太不可思議了,尊者!尊者,比丘們確實食用適當的食物;尊者,比丘們確實食用無過失的食物。太好了,尊者!...愿世尊接受我為優婆塞,從今日起終生歸依。" 耆婆經第五終。
優波離經
如是我聞。一時,世尊住在那爛陀(現今印度比哈爾邦巴特那市附近)波婆利迦芒果園中。那時,尼乾子住在那爛陀,與大群尼干眾在一起。那時,長苦行尼干在那爛陀托缽乞食,飯後返回,來到波婆利迦芒果園世尊處。來到后,與世尊互相問候。寒暄敘舊后,站在一旁。世尊對站在一旁的長苦行尼干說:"苦行者,這裡有座位,如果你願意就請坐。"說完這些,長苦行尼干取了一個低座,坐在一旁。世尊對坐在一旁的長苦行尼干說:"苦行者,尼乾子規定幾種業為造作惡業、流轉惡業?" "朋友喬達摩,尼乾子不習慣規定'業,業';朋友喬達摩,尼乾子習慣規定'罰,罰'。" "那麼,苦行者,尼乾子規定幾種罰為造作惡業、流轉惡業?" "朋友喬達摩,尼乾子規定三種罰為造作惡業、流轉惡業,即:身罰、語罰、意罰。" "苦行者,身罰是一回事,語罰是另一回事,意罰又是另一回事嗎?" "朋友喬達摩,身罰是一回事,語罰是另一回事,意罰又是另一回事。" "苦行者,在這三種如此區分、如此區別的罰中,尼乾子規定哪一種罰為造作惡業、流轉惡業最有大過,是身罰、語罰還是意罰?" "朋友喬達摩,在這三種如此區分、如此區別的罰中,尼乾子規定身罰為造作惡業、流轉惡業最有大過,不是語罰,不是意罰。" "苦行者,你說身罰?" "朋友喬達摩,我說身罰。" "苦行者,你說身罰?" "朋友喬達摩,我說身罰。" "苦行者,你說身罰?" "朋友喬達摩,我說身罰。" 就這樣,世尊在這個話題上讓長苦行尼干確認了三次。
Evaṃ vutte, dīghatapassī nigaṇṭho bhagavantaṃ etadavoca – 『『tvaṃ panāvuso gotama, kati daṇḍāni paññapesi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā』』ti?

『『Na kho, tapassi, āciṇṇaṃ tathāgatassa 『daṇḍaṃ, daṇḍa』nti paññapetuṃ; 『kammaṃ, kamma』nti kho, tapassi, āciṇṇaṃ tathāgatassa paññapetu』』nti?

『『Tvaṃ panāvuso gotama, kati kammāni paññapesi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā』』ti?

『『Tīṇi kho ahaṃ, tapassi, kammāni paññapemi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, seyyathidaṃ – kāyakammaṃ, vacīkammaṃ, manokamma』』nti.

『『Kiṃ panāvuso gotama, aññadeva kāyakammaṃ, aññaṃ vacīkammaṃ, aññaṃ manokamma』』nti?

『『Aññadeva, tapassi, kāyakammaṃ, aññaṃ vacīkammaṃ, aññaṃ manokamma』』nti.

『『Imesaṃ panāvuso gotama, tiṇṇaṃ kammānaṃ evaṃ paṭivibhattānaṃ evaṃ paṭivisiṭṭhānaṃ katamaṃ kammaṃ mahāsāvajjataraṃ paññapesi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, yadi vā kāyakammaṃ, yadi vā vacīkammaṃ, yadi vā manokamma』』nti?

『『Imesaṃ kho ahaṃ, tapassi, tiṇṇaṃ kammānaṃ evaṃ paṭivibhattānaṃ evaṃ paṭivisiṭṭhānaṃ manokammaṃ mahāsāvajjataraṃ paññapemi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā kāyakammaṃ, no tathā vacīkamma』』nti.

『『Manokammanti, āvuso gotama, vadesi』』?

『『Manokammanti, tapassi, vadāmi』』.

『『Manokammanti, āvuso gotama, vadesi』』?

『『Manokammanti, tapassi, vadāmi』』.

『『Manokammanti , āvuso gotama, vadesi』』?

『『Manokammanti, tapassi, vadāmī』』ti.

Itiha dīghatapassī nigaṇṭho bhagavantaṃ imasmiṃ kathāvatthusmiṃ yāvatatiyakaṃ patiṭṭhāpetvā uṭṭhāyāsanā yena nigaṇṭho nāṭaputto tenupasaṅkami.

Tena kho pana samayena nigaṇṭho nāṭaputto mahatiyā gihiparisāya saddhiṃ nisinno hoti bālakiniyā parisāya upālipamukhāya. Addasā kho nigaṇṭho nāṭaputto dīghatapassiṃ nigaṇṭhaṃ dūratova āgacchantaṃ; disvāna dīghatapassiṃ nigaṇṭhaṃ etadavoca – 『『handa, kuto nu tvaṃ, tapassi, āgacchasi divā divassā』』ti? 『『Ito hi kho ahaṃ, bhante, āgacchāmi samaṇassa gotamassa santikā』』ti. 『『Ahu pana te, tapassi, samaṇena gotamena saddhiṃ kocideva kathāsallāpo』』ti ? 『『Ahu kho me, bhante, samaṇena gotamena saddhiṃ kocideva kathāsallāpo』』ti. 『『Yathā kathaṃ pana te, tapassi, ahu samaṇena gotamena saddhiṃ kocideva kathāsallāpo』』ti? Atha kho dīghatapassī nigaṇṭho yāvatako ahosi bhagavatā saddhiṃ kathāsallāpo taṃ sabbaṃ nigaṇṭhassa nāṭaputtassa ārocesi. Evaṃ vutte, nigaṇṭho nāṭaputto dīghatapassiṃ nigaṇṭhaṃ etadavoca – 『『sādhu sādhu, tapassi! Yathā taṃ sutavatā sāvakena sammadeva satthusāsanaṃ ājānantena evameva dīghatapassinā nigaṇṭhena samaṇassa gotamassa byākataṃ. Kiñhi sobhati chavo manodaṇḍo imassa evaṃ oḷārikassa kāyadaṇḍassa upanidhāya! Atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo』』ti.
說完這些,長苦行尼干對世尊說:"朋友喬達摩,你規定幾種罰為造作惡業、流轉惡業?" "苦行者,如來不習慣規定'罰,罰';苦行者,如來習慣規定'業,業'。" "那麼,朋友喬達摩,你規定幾種業為造作惡業、流轉惡業?" "苦行者,我規定三種業為造作惡業、流轉惡業,即:身業、語業、意業。" "朋友喬達摩,身業是一回事,語業是另一回事,意業又是另一回事嗎?" "苦行者,身業是一回事,語業是另一回事,意業又是另一回事。" "朋友喬達摩,在這三種如此區分、如此區別的業中,你規定哪一種業為造作惡業、流轉惡業最有大過,是身業、語業還是意業?" "苦行者,在這三種如此區分、如此區別的業中,我規定意業為造作惡業、流轉惡業最有大過,不是身業,不是語業。" "朋友喬達摩,你說意業?" "苦行者,我說意業。" "朋友喬達摩,你說意業?" "苦行者,我說意業。" "朋友喬達摩,你說意業?" "苦行者,我說意業。" 就這樣,長苦行尼干在這個話題上讓世尊確認了三次,然後從座位上起身,走向尼乾子。
那時,尼乾子正與一大群在家眾坐在一起,那是巴拉基尼眾,以優波離為首。尼乾子遠遠地看見長苦行尼干走來,看見后對長苦行尼干說:"來,苦行者,你這大白天的從哪裡來?" "尊者,我從沙門喬達摩那裡來。" "苦行者,你和沙門喬達摩有什麼談話嗎?" "尊者,我和沙門喬達摩有一些談話。" "苦行者,你和沙門喬達摩有什麼樣的談話?" 於是長苦行尼干把他與世尊的全部談話都告訴了尼乾子。說完這些,尼乾子對長苦行尼干說:"好,好,苦行者!正如一個多聞的弟子正確地瞭解老師的教導,長苦行尼干就是這樣回答沙門喬達摩的。那微不足道的意罰與如此粗重的身罰相比算什麼呢?身罰才是造作惡業、流轉惡業最有大過的,不是語罰,不是意罰。"
Evaṃ vutte, upāli gahapati nigaṇṭhaṃ nāṭaputtaṃ etadavoca – 『『sādhu sādhu, bhante dīghatapassī [tapassī (sī. pī.)]! Yathā taṃ sutavatā sāvakena sammadeva satthusāsanaṃ ājānantena evamevaṃ bhadantena tapassinā samaṇassa gotamassa byākataṃ. Kiñhi sobhati chavo manodaṇḍo imassa evaṃ oḷārikassa kāyadaṇḍassa upanidhāya! Atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo. Handa cāhaṃ, bhante, gacchāmi samaṇassa gotamassa imasmiṃ kathāvatthusmiṃ vādaṃ āropessāmi. Sace me samaṇo gotamo tathā patiṭṭhahissati yathā bhadantena tapassinā patiṭṭhāpitaṃ; seyyathāpi nāma balavā puriso dīghalomikaṃ eḷakaṃ lomesu gahetvā ākaḍḍheyya parikaḍḍheyya samparikaḍḍheyya, evamevāhaṃ samaṇaṃ gotamaṃ vādena vādaṃ ākaḍḍhissāmi parikaḍḍhissāmi samparikaḍḍhissāmi . Seyyathāpi nāma balavā soṇḍikākammakāro mahantaṃ soṇḍikākilañjaṃ gambhīre udakarahade pakkhipitvā kaṇṇe gahetvā ākaḍḍheyya parikaḍḍheyya samparikaḍḍheyya, evamevāhaṃ samaṇaṃ gotamaṃ vādena vādaṃ ākaḍḍhissāmi parikaḍḍhissāmi samparikaḍḍhissāmi. Seyyathāpi nāma balavā soṇḍikādhutto vālaṃ [thālaṃ (ka.)] kaṇṇe gahetvā odhuneyya niddhuneyya nipphoṭeyya [nicchādeyya (sī. pī. ka.), niccoṭeyya (ka.), nippoṭheyya (syā. kaṃ.)], evamevāhaṃ samaṇaṃ gotamaṃ vādena vādaṃ odhunissāmi niddhunissāmi nipphoṭessāmi . Seyyathāpi nāma kuñjaro saṭṭhihāyano gambhīraṃ pokkharaṇiṃ ogāhetvā sāṇadhovikaṃ nāma kīḷitajātaṃ kīḷati, evamevāhaṃ samaṇaṃ gotamaṃ sāṇadhovikaṃ maññe kīḷitajātaṃ kīḷissāmi. Handa cāhaṃ, bhante, gacchāmi samaṇassa gotamassa imasmiṃ kathāvatthusmiṃ vādaṃ āropessāmī』』ti. 『『Gaccha tvaṃ, gahapati, samaṇassa gotamassa imasmiṃ kathāvatthusmiṃ vādaṃ āropehi. Ahaṃ vā hi, gahapati, samaṇassa gotamassa vādaṃ āropeyyaṃ, dīghatapassī vā nigaṇṭho, tvaṃ vā』』ti.
說完這些,居士優波離對尼乾子說:"好,好,尊者長苦行者!正如一個多聞的弟子正確地瞭解老師的教導,尊者苦行者就是這樣回答沙門喬達摩的。那微不足道的意罰與如此粗重的身罰相比算什麼呢?身罰才是造作惡業、流轉惡業最有大過的,不是語罰,不是意罰。尊者,那麼我去與沙門喬達摩在這個話題上進行辯論。如果沙門喬達摩堅持尊者苦行者所確立的立場,就像一個強壯的人抓住一隻長毛山羊的毛拉來拉去一樣,我就會用論辯來拉扯沙門喬達摩。就像一個強壯的釀酒工人把一個大酒篩扔進深水池裡,抓住邊緣拉來拉去一樣,我就會用論辯來拉扯沙門喬達摩。就像一個強壯的酒徒抓住酒杯的邊緣搖晃、抖動、拋擲一樣,我就會用論辯來搖晃、抖動、拋擲沙門喬達摩。就像一頭六十歲的大象進入深池中玩'洗麻布'遊戲一樣,我想我會把沙門喬達摩當作'洗麻布'遊戲來玩。尊者,那麼我去與沙門喬達摩在這個話題上進行辯論。" "居士,你去與沙門喬達摩在這個話題上進行辯論吧。因為,居士,或者是我與沙門喬達摩辯論,或者是長苦行尼干與他辯論,或者是你與他辯論。"
Evaṃ vutte, dīghatapassī nigaṇṭho nigaṇṭhaṃ nāṭaputtaṃ etadavoca – 『『na kho metaṃ, bhante, ruccati yaṃ upāli gahapati samaṇassa gotamassa vādaṃ āropeyya. Samaṇo hi, bhante, gotamo māyāvī āvaṭṭaniṃ māyaṃ jānāti yāya aññatitthiyānaṃ sāvake āvaṭṭetī』』ti. 『『Aṭṭhānaṃ kho etaṃ, tapassi, anavakāso yaṃ upāli gahapati samaṇassa gotamassa sāvakattaṃ upagaccheyya. Ṭhānañca kho etaṃ vijjati yaṃ samaṇo gotamo upālissa gahapatissa sāvakattaṃ upagaccheyya. Gaccha, tvaṃ, gahapati, samaṇassa gotamassa imasmiṃ kathāvatthusmiṃ vādaṃ āropehi. Ahaṃ vā hi, gahapati, samaṇassa gotamassa vādaṃ āropeyyaṃ, dīghatapassī vā nigaṇṭho, tvaṃ vā』』ti. Dutiyampi kho dīghatapassī…pe… tatiyampi kho dīghatapassī nigaṇṭho nigaṇṭhaṃ nāṭaputtaṃ etadavoca – 『『na kho metaṃ, bhante, ruccati yaṃ upāli gahapati samaṇassa gotamassa vādaṃ āropeyya. Samaṇo hi, bhante, gotamo māyāvī āvaṭṭaniṃ māyaṃ jānāti yāya aññatitthiyānaṃ sāvake āvaṭṭetī』』ti. 『『Aṭṭhānaṃ kho etaṃ, tapassi , anavakāso yaṃ upāli gahapati samaṇassa gotamassa sāvakattaṃ upagaccheyya. Ṭhānañca kho etaṃ vijjati yaṃ samaṇo gotamo upālissa gahapatissa sāvakattaṃ upagaccheyya. Gaccha tvaṃ, gahapati, samaṇassa gotamassa imasmiṃ kathāvatthusmiṃ vādaṃ āropehi. Ahaṃ vā hi, gahapati, samaṇassa gotamassa vādaṃ āropeyyaṃ, dīghatapassī vā nigaṇṭho, tvaṃ vā』』ti. 『『Evaṃ, bhante』』ti kho upāli gahapati nigaṇṭhassa nāṭaputtassa paṭissutvā uṭṭhāyāsanā nigaṇṭhaṃ nāṭaputtaṃ abhivādetvā padakkhiṇaṃ katvā yena pāvārikambavanaṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho upāli gahapati bhagavantaṃ etadavoca – 『『āgamā nu khvidha, bhante, dīghatapassī nigaṇṭho』』ti?

『『Āgamā khvidha, gahapati, dīghatapassī nigaṇṭho』』ti.

『『Ahu kho pana te, bhante, dīghatapassinā nigaṇṭhena saddhiṃ kocideva kathāsallāpo』』ti?

『『Ahu kho me, gahapati, dīghatapassinā nigaṇṭhena saddhiṃ kocideva kathāsallāpo』』ti.

『『Yathā kathaṃ pana te, bhante, ahu dīghatapassinā nigaṇṭhena saddhiṃ kocideva kathāsallāpo』』ti?

Atha kho bhagavā yāvatako ahosi dīghatapassinā nigaṇṭhena saddhiṃ kathāsallāpo taṃ sabbaṃ upālissa gahapatissa ārocesi.

Evaṃ vutte, upāli gahapati bhagavantaṃ etadavoca – 『『sādhu sādhu, bhante tapassī! Yathā taṃ sutavatā sāvakena sammadeva satthusāsanaṃ ājānantena evamevaṃ dīghatapassinā nigaṇṭhena bhagavato byākataṃ. Kiñhi sobhati chavo manodaṇḍo imassa evaṃ oḷārikassa kāyadaṇḍassa upanidhāya? Atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo』』ti. 『『Sace kho tvaṃ, gahapati, sacce patiṭṭhāya manteyyāsi siyā no ettha kathāsallāpo』』ti. 『『Sacce ahaṃ, bhante, patiṭṭhāya mantessāmi; hotu no ettha kathāsallāpo』』ti.
『『Taṃ kiṃ maññasi, gahapati, idhassa nigaṇṭho ābādhiko dukkhito bāḷhagilāno sītodakapaṭikkhitto uṇhodakapaṭisevī. So sītodakaṃ alabhamāno kālaṅkareyya. Imassa pana, gahapati, nigaṇṭho nāṭaputto katthūpapattiṃ paññapetī』』ti?

『『Atthi, bhante, manosattā nāma devā tattha so upapajjati』』.

『『Taṃ kissa hetu』』?

『『Asu hi, bhante , manopaṭibaddho kālaṅkarotī』』ti.

『『Manasi karohi, gahapati [gahapati gahapati manasi karohi (sī. syā. kaṃ.), gahapati manasi karohi (ka.), gahapati gahapati (pī.)], manasi karitvā kho, gahapati, byākarohi. Na kho te sandhiyati purimena vā pacchimaṃ, pacchimena vā purimaṃ. Bhāsitā kho pana te, gahapati, esā vācā – 『sacce ahaṃ, bhante, patiṭṭhāya mantessāmi, hotu no ettha kathāsallāpo』』』ti. 『『Kiñcāpi, bhante, bhagavā evamāha, atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo』』ti.

說完這些,長苦行尼干對尼乾子說:"尊者,我不贊同讓居士優波離去與沙門喬達摩辯論。因為,尊者,沙門喬達摩是個魔術師,他知道一種能吸引其他教派弟子的魔術。" "苦行者,居士優波離成為沙門喬達摩的弟子是不可能的,這是不可能發生的。但沙門喬達摩成為居士優波離的弟子是可能的,這是可能發生的。居士,你去與沙門喬達摩在這個話題上進行辯論吧。因為,居士,或者是我與沙門喬達摩辯論,或者是長苦行尼干與他辯論,或者是你與他辯論。" 長苦行尼干第二次...第三次對尼乾子說:"尊者,我不贊同讓居士優波離去與沙門喬達摩辯論。因為,尊者,沙門喬達摩是個魔術師,他知道一種能吸引其他教派弟子的魔術。" "苦行者,居士優波離成為沙門喬達摩的弟子是不可能的,這是不可能發生的。但沙門喬達摩成為居士優波離的弟子是可能的,這是可能發生的。居士,你去與沙門喬達摩在這個話題上進行辯論吧。因為,居士,或者是我與沙門喬達摩辯論,或者是長苦行尼干與他辯論,或者是你與他辯論。" "是的,尊者。"居士優波離回答尼乾子后,從座位上起身,禮敬尼乾子,右繞后,走向波婆利迦芒果園世尊處。來到后,禮敬世尊,然後坐在一旁。坐在一旁的居士優波離對世尊說:"尊者,長苦行尼干來過這裡嗎?" "居士,長苦行尼干來過這裡。" "尊者,你和長苦行尼干有什麼談話嗎?" "居士,我和長苦行尼干有一些談話。" "尊者,你和長苦行尼干有什麼樣的談話?" 於是世尊把他與長苦行尼乾的全部談話都告訴了居士優波離。
說完這些,居士優波離對世尊說:"好,好,尊者苦行者!正如一個多聞的弟子正確地瞭解老師的教導,長苦行尼干就是這樣回答世尊的。那微不足道的意罰與如此粗重的身罰相比算什麼呢?身罰才是造作惡業、流轉惡業最有大過的,不是語罰,不是意罰。" "居士,如果你以真實為基礎來討論,我們就可以有一些對話。" "尊者,我會以60. 說完這些,長苦行尼干對尼乾子說:"尊者,我不贊同讓居士優波離與沙門喬達摩辯論。因為,尊者,沙門喬達摩是個魔術師,他知道一種能吸引其他教派弟子的魔法。" "苦行者,居士優波離成為沙門喬達摩的弟子是不可能的,這是不可能發生的。但沙門喬達摩成為居士優波離的弟子是可能的,這是可能發生的。居士,你去與沙門喬達摩在這個話題上進行辯論吧。因為,居士,或者是我與沙門喬達摩辯論,或者是長苦行尼干與他辯論,或者是你與他辯論。" 長苦行尼干第二次...第三次對尼乾子說:"尊者,我不贊同讓居士優波離與沙門喬達摩辯論。因為,尊者,沙門喬達摩是個魔術師,他知道一種能吸引其他教派弟子的魔法。" "苦行者,居士優波離成為沙門喬達摩的弟子是不可能的,這是不可能發生的。但沙門喬達摩成為居士優波離的弟子是可能的,這是可能發生的。居士,你去與沙門喬達摩在這個話題上進行辯論吧。因為,居士,或者是我與沙門喬達摩辯論,或者是長苦行尼干與他辯論,或者是你與他辯論。" "是,尊者。"居士優波離回答尼乾子后,從座位上起身,禮敬尼乾子,右繞后,走向波婆利迦芒果園世尊處。來到后,禮敬世尊,然後坐在一旁。坐在一旁的居士優波離對世尊說:"尊者,長苦行尼干來過這裡嗎?" "居士,長苦行尼干來過這裡。" "尊者,你和長苦行尼干有什麼談話嗎?" "居士,我和長苦行尼干有一些談話。" "尊者,你和長苦行尼干有什麼樣的談話?" 於是世尊把他與長苦行尼乾的全部談話都告訴了居士優波離。
說完這些,居士優波離對世尊說:"好,好,尊者苦行者!正如一個多聞的**正確地瞭解老師的教導,長苦行尼干就是這樣回答世尊的。那微不足道的意罰與如此粗重的身罰相比算什麼呢?身罰才是造作惡業、流轉惡業最有大過的,不是語罰,不是意罰。" "居士,如果你立足於真實而談論,我們之間就可以有討論。" "尊者,我會立足於真實而談論;讓我們之間有討論吧。"
"居士,你怎麼認為,如果有一個尼乾子生病、痛苦、重病,被禁止喝冷水而只能喝熱水。他因為得不到冷水而死亡。居士,尼乾子規定他會投生到哪裡?" "尊者,有一種叫做意生的天神,他會投生到那裡。" "為什麼?" "尊者,因為他死時執著于意。" "居士,要注意!居士,注意后再回答。你前後的話不一致。居士,你剛才說過這樣的話:'尊者,我會立足於真實而談論;讓我們之間有討論吧。'" "尊者,雖然世尊這樣說,但身罰才是造作惡業、流轉惡業最有大過的,不是語罰,不是意罰。"
『『Taṃ kiṃ maññasi, gahapati , idhassa nigaṇṭho nāṭaputto cātuyāmasaṃvarasaṃvuto sabbavārivārito sabbavāriyutto sabbavāridhuto sabbavāriphuṭo. So abhikkamanto paṭikkamanto bahū khuddake pāṇe saṅghātaṃ āpādeti. Imassa pana, gahapati, nigaṇṭho nāṭaputto kaṃ vipākaṃ paññapetī』』ti?

『『Asañcetanikaṃ, bhante, nigaṇṭho nāṭaputto no mahāsāvajjaṃ paññapetī』』ti.

『『Sace pana, gahapati, cetetī』』ti?

『『Mahāsāvajjaṃ, bhante, hotī』』ti.

『『Cetanaṃ pana, gahapati, nigaṇṭho nāṭaputto kismiṃ paññapetī』』ti?

『『Manodaṇḍasmiṃ, bhante』』ti.

『『Manasi karohi, gahapati , manasi karitvā kho, gahapati, byākarohi. Na kho te sandhiyati purimena vā pacchimaṃ, pacchimena vā purimaṃ. Bhāsitā kho pana te, gahapati, esā vācā – 『sacce ahaṃ, bhante, patiṭṭhāya mantessāmi; hotu no ettha kathāsallāpo』』』ti. 『『Kiñcāpi, bhante, bhagavā evamāha, atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo』』ti.

『『Taṃ kiṃ maññasi, gahapati, ayaṃ nāḷandā iddhā ceva phītā ca bahujanā ākiṇṇamanussā』』ti?

『『Evaṃ, bhante, ayaṃ nāḷandā iddhā ceva phītā ca bahujanā ākiṇṇamanussā』』ti.

『『Taṃ kiṃ maññasi, gahapati, idha puriso āgaccheyya ukkhittāsiko. So evaṃ vadeyya – 『ahaṃ yāvatikā imissā nāḷandāya pāṇā te ekena khaṇena ekena muhuttena ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ karissāmī』ti. Taṃ kiṃ maññasi, gahapati, pahoti nu kho so puriso yāvatikā imissā nāḷandāya pāṇā te ekena khaṇena ekena muhuttena ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kātu』』nti?

『『Dasapi, bhante, purisā, vīsampi, bhante, purisā, tiṃsampi, bhante, purisā, cattārīsampi, bhante, purisā, paññāsampi, bhante, purisā nappahonti yāvatikā imissā nāḷandāya pāṇā te ekena khaṇena ekena muhuttena ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kātuṃ. Kiñhi sobhati eko chavo puriso』』ti!

『『Taṃ kiṃ maññasi, gahapati , idha āgaccheyya samaṇo vā brāhmaṇo vā iddhimā cetovasippatto. So evaṃ vadeyya – 『ahaṃ imaṃ nāḷandaṃ ekena manopadosena bhasmaṃ karissāmī』ti. Taṃ kiṃ maññasi, gahapati, pahoti nu kho so samaṇo vā brāhmaṇo vā iddhimā cetovasippatto imaṃ nāḷandaṃ ekena manopadosena bhasmaṃ kātu』』nti ?

『『Dasapi, bhante, nāḷandā, vīsampi nāḷandā, tiṃsampi nāḷandā, cattārīsampi nāḷandā, paññāsampi nāḷandā pahoti so samaṇo vā brāhmaṇo vā iddhimā cetovasippatto ekena manopadosena bhasmaṃ kātuṃ. Kiñhi sobhati ekā chavā nāḷandā』』ti!

『『Manasi karohi, gahapati, manasi karitvā kho, gahapati, byākarohi. Na kho te sandhiyati purimena vā pacchimaṃ, pacchimena vā purimaṃ. Bhāsitā kho pana te, gahapati, esā vācā – 『sacce ahaṃ, bhante, patiṭṭhāya mantessāmi; hotu no ettha kathāsallāpo』』』ti.

『『Kiñcāpi, bhante, bhagavā evamāha, atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo』』ti.

『『Taṃ kiṃ maññasi, gahapati, sutaṃ te daṇḍakīraññaṃ [daṇḍakāraññaṃ (sī. pī.)] kāliṅgāraññaṃ majjhāraññaṃ [mejjhāraññaṃ (sī. syā. kaṃ. pī.)] mātaṅgāraññaṃ araññaṃ araññabhūta』』nti?

『『Evaṃ, bhante, sutaṃ me daṇḍakīraññaṃ kāliṅgāraññaṃ majjhāraññaṃ mātaṅgāraññaṃ araññaṃ araññabhūta』』nti.

『『Taṃ kiṃ maññasi, gahapati, kinti te sutaṃ kena taṃ daṇḍakīraññaṃ kāliṅgāraññaṃ majjhāraññaṃ mātaṅgāraññaṃ araññaṃ araññabhūta』』nti?

『『Sutaṃ metaṃ, bhante, isīnaṃ manopadosena taṃ daṇḍakīraññaṃ kāliṅgāraññaṃ majjhāraññaṃ mātaṅgāraññaṃ araññaṃ araññabhūta』』nti.

『『Manasi karohi, gahapati, manasi karitvā kho, gahapati, byākarohi. Na kho te sandhiyati purimena vā pacchimaṃ, pacchimena vā purimaṃ. Bhāsitā kho pana te, gahapati, esā vācā – 『sacce ahaṃ, bhante, patiṭṭhāya mantessāmi; hotu no ettha kathāsallāpo』』』ti.

"居士,你怎麼認為,如果有一個尼乾子遵守四種約束,避免一切水,遠離一切水,摒棄一切水,充滿一切水。他前進後退時殺死許多小生物。居士,尼乾子規定這會有什麼果報?" "尊者,尼乾子規定這是無意識的,不是大過。" "居士,如果是有意識的呢?" "尊者,那就是大過。" "居士,尼乾子把意識歸於什麼?" "尊者,歸於意罰。" "居士,要注意!居士,注意后再回答。你前後的話不一致。居士,你剛才說過這樣的話:'尊者,我會立足於真實而談論;讓我們之間有討論吧。'" "尊者,雖然世尊這樣說,但身罰才是造作惡業、流轉惡業最有大過的,不是語罰,不是意罰。"
"居士,你怎麼認為,這個那爛陀(現今印度比哈爾邦巴特那市附近)是否繁榮、富裕、人口眾多、擁擠?" "是的,尊者,這個那爛陀是繁榮、富裕、人口眾多、擁擠的。" "居士,你怎麼認為,如果有一個人來,拿著一把出鞘的劍。他這樣說:'我要在一剎那、一瞬間把那爛陀所有的生命變成一堆肉、一團肉。'居士,你怎麼認為,那個人能在一剎那、一瞬間把那爛陀所有的生命變成一堆肉、一團肉嗎?" "尊者,即使十個人、二十個人、三十個人、四十個人、五十個人也不能在一剎那、一瞬間把那爛陀所有的生命變成一堆肉、一團肉。一個微不足道的人算什麼呢!" "居士,你怎麼認為,如果有一個具有神通、心自在的沙門或婆羅門來。他這樣說:'我要用一個意惡把這個那爛陀變成灰燼。'居士,你怎麼認為,那個具有神通、心自在的沙門或婆羅門能用一個意惡把這個那爛陀變成灰燼嗎?" "尊者,即使十個那爛陀、二十個那爛陀、三十個那爛陀、四十個那爛陀、五十個那爛陀,那個具有神通、心自在的沙門或婆羅門也能用一個意惡把它們變成灰燼。一個微不足道的那爛陀算什麼呢!" "居士,要注意!居士,注意后再回答。你前後的話不一致。居士,你剛才說過這樣的話:'尊者,我會立足於真實而談論;讓我們之間有討論吧。'" "尊者,雖然世尊這樣說,但身罰才是造作惡業、流轉惡業最有大過的,不是語罰,不是意罰。"
"居士,你怎麼認為,你聽說過旃陀基林伽森林、迦陵伽森林、摩阇森林、摩檀伽森林變成荒野嗎?" "是的,尊者,我聽說過旃陀基林伽森林、迦陵伽森林、摩阇森林、摩檀伽森林變成荒野。" "居士,你怎麼認為,你聽說是什麼原因使旃陀基林伽森林、迦陵伽森林、摩阇森林、摩檀伽森林變成荒野的?" "尊者,我聽說是因為仙人的意惡使旃陀基林伽森林、迦陵伽森林、摩阇森林、摩檀伽森林變成荒野的。" "居士,要注意!居士,注意后再回答。你前後的話不一致。居士,你剛才說過這樣的話:'尊者,我會立足於真實而談論;讓我們之間有討論吧。'"

『『Kiñcāpi, bhante, bhagavā evamāha, atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo』』ti.

『『Taṃ kiṃ maññasi, gahapati, sutaṃ te daṇḍakīraññaṃ [daṇḍakāraññaṃ (sī. pī.)] kāliṅgāraññaṃ majjhāraññaṃ [mejjhāraññaṃ (sī. syā. kaṃ. pī.)] mātaṅgāraññaṃ araññaṃ araññabhūta』』nti?

『『Evaṃ, bhante, sutaṃ me daṇḍakīraññaṃ kāliṅgāraññaṃ majjhāraññaṃ mātaṅgāraññaṃ araññaṃ araññabhūta』』nti.

『『Taṃ kiṃ maññasi, gahapati, kinti te sutaṃ kena taṃ daṇḍakīraññaṃ kāliṅgāraññaṃ majjhāraññaṃ mātaṅgāraññaṃ araññaṃ araññabhūta』』nti?

『『Sutaṃ metaṃ, bhante, isīnaṃ manopadosena taṃ daṇḍakīraññaṃ kāliṅgāraññaṃ majjhāraññaṃ mātaṅgāraññaṃ araññaṃ araññabhūta』』nti.

『『Manasi karohi, gahapati, manasi karitvā kho, gahapati, byākarohi. Na kho te sandhiyati purimena vā pacchimaṃ, pacchimena vā purimaṃ. Bhāsitā kho pana te, gahapati, esā vācā – 『sacce ahaṃ, bhante, patiṭṭhāya mantessāmi; hotu no ettha kathāsallāpo』』』ti.

『『Purimenevāhaṃ , bhante, opammena bhagavato attamano abhiraddho. Api cāhaṃ imāni bhagavato vicitrāni pañhapaṭibhānāni sotukāmo, evāhaṃ bhagavantaṃ paccanīkaṃ kātabbaṃ amaññissaṃ. Abhikkantaṃ, bhante, abhikkantaṃ, bhante! Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – cakkhumanto rūpāni dakkhantīti; evamevaṃ bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata』』nti.
『『Anuviccakāraṃ kho, gahapati, karohi, anuviccakāro tumhādisānaṃ ñātamanussānaṃ sādhu hotī』』ti. 『『Imināpāhaṃ, bhante, bhagavato bhiyyosomattāya attamano abhiraddho yaṃ maṃ bhagavā evamāha – 『anuviccakāraṃ kho, gahapati, karohi, anuviccakāro tumhādisānaṃ ñātamanussānaṃ sādhu hotī』ti. Mañhi, bhante, aññatitthiyā sāvakaṃ labhitvā kevalakappaṃ nāḷandaṃ paṭākaṃ parihareyyuṃ – 『upāli amhākaṃ gahapati sāvakattaṃ upagato』ti. Atha ca pana maṃ bhagavā evamāha – 『anuviccakāraṃ kho, gahapati, karohi, anuviccakāro tumhādisānaṃ ñātamanussānaṃ sādhu hotī』ti. Esāhaṃ, bhante, dutiyampi bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata』』nti.
『『Dīgharattaṃ kho te, gahapati, nigaṇṭhānaṃ opānabhūtaṃ kulaṃ yena nesaṃ upagatānaṃ piṇḍakaṃ dātabbaṃ maññeyyāsī』』ti. 『『Imināpāhaṃ, bhante, bhagavato bhiyyosomattāya attamano abhiraddho yaṃ maṃ bhagavā evamāha – 『dīgharattaṃ kho te, gahapati, nigaṇṭhānaṃ opānabhūtaṃ kulaṃ yena nesaṃ upagatānaṃ piṇḍakaṃ dātabbaṃ maññeyyāsī』ti. Sutaṃ metaṃ, bhante, samaṇo gotamo evamāha – 『mayhameva dānaṃ dātabbaṃ, nāññesaṃ dānaṃ dātabbaṃ; mayhameva sāvakānaṃ dānaṃ dātabbaṃ, nāññesaṃ sāvakānaṃ dānaṃ dātabbaṃ; mayhameva dinnaṃ mahapphalaṃ, nāññesaṃ dinnaṃ mahapphalaṃ; mayhameva sāvakānaṃ dinnaṃ mahapphalaṃ, nāññesaṃ sāvakānaṃ dinnaṃ mahapphala』nti. Atha ca pana maṃ bhagavā nigaṇṭhesupi dāne samādapeti. Api ca, bhante, mayamettha kālaṃ jānissāma. Esāhaṃ, bhante, tatiyampi bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata』』nti.

以下是完整的直譯： "尊者，雖然世尊如此說，但是身體的懲罰比起語言和心意的懲罰，更容易導致惡業的造作和惡業的延續。" 65. "居士，你怎麼看？你聽說過旃陀基林（Daṇḍakī）森林、迦陵伽（Kāliṅga）森林、馬基亞（Majjhā）森林、摩登伽（Mātaṅga）森林變成荒野了嗎？" "是的，尊者，我聽說過旃陀基林森林、迦陵伽森林、馬基亞森林、摩登伽森林變成荒野了。" "居士，你怎麼看？你聽說是什麼原因使得旃陀基林森林、迦陵伽森林、馬基亞森林、摩登伽森林變成荒野的？" "尊者，我聽說是因為仙人們的心懷惡意，使得旃陀基林森林、迦陵伽森林、馬基亞森林、摩登伽森林變成荒野。" "居士，請仔細思考，思考後再回答。你前後的話不一致。居士，你剛才說過：'尊者，我會以真實為基礎來討論；讓我們就此展開對話吧。'" 66. "尊者，我對世尊先前的比喻已經滿意和歡喜了。但是我想聽世尊更多精妙的問答，所以我認為應該反駁世尊。太奇妙了，尊者！太奇妙了，尊者！就像有人扶起摔倒的，揭示被遮蔽的，為迷路者指明道路，在黑暗中舉起油燈，讓有眼之人得見諸色。同樣地，世尊以種種方便闡明了法義。尊者，我皈依世尊、法和比丘僧團。愿世尊接受我為優婆塞，從今日起終生皈依。" 67. "居士，你要經過深思熟慮后再做決定，對你這樣的知名人士來說，深思熟慮是很重要的。" "尊者，我對世尊這番話更加滿意和歡喜：'居士，你要經過深思熟慮后再做決定，對你這樣的知名人士來說，深思熟慮是很重要的。'尊者，如果其他教派得到我這個弟子，他們會在整個那爛陀（Nāḷanda）城舉起旗幟宣揚：'居士優波離已經成為我們的弟子了。'然而世尊卻對我說：'居士，你要經過深思熟慮后再做決定，對你這樣的知名人士來說，深思熟慮是很重要的。'尊者，我第二次皈依世尊、法和比丘僧團。愿世尊接受我為優婆塞，從今日起終生皈依。" 68. "居士，你的家族長期以來一直是尼乾子教團的水井，你應該考慮繼續供養他們。" "尊者，我對世尊這番話更加滿意和歡喜：'居士，你的家族長期以來一直是尼乾子教團的水井，你應該考慮繼續供養他們。'尊者，我曾聽說沙門喬達摩這樣說：'只應該佈施給我，不應該佈施給其他人；只應該佈施給我的弟子，不應該佈施給其他人的弟子；佈施給我的才有大果報，佈施給其他人的沒有大果報；佈施給我的弟子的才有大果報，佈施給其他人的弟子的沒有大果報。'然而世尊卻鼓勵我佈施給尼乾子。不過，尊者，我會知道適當的時機。尊者，我第三次皈依世尊、法和比丘僧團。愿世尊接受我為優婆塞，從今日起終生皈依。"

Atha kho bhagavā upālissa gahapatissa anupubbiṃ kathaṃ [ānupubbīkathaṃ (sī.), ānupubbikathaṃ (pī.), anupubbikathaṃ (syā. kaṃ. ka.)] kathesi, seyyathidaṃ – dānakathaṃ sīlakathaṃ saggakathaṃ, kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, nekkhamme ānisaṃsaṃ pakāsesi. Yadā bhagavā aññāsi upāliṃ gahapatiṃ kallacittaṃ muducittaṃ vinīvaraṇacittaṃ udaggacittaṃ pasannacittaṃ, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā taṃ pakāsesi – dukkhaṃ, samudayaṃ, nirodhaṃ, maggaṃ. Seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaṇheyya, evameva upālissa gahapatissa tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – 『yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma』nti. Atha kho upāli gahapati diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṃ etadavoca – 『『handa ca dāni mayaṃ, bhante, gacchāma, bahukiccā mayaṃ bahukaraṇīyā』』ti. 『『Yassadāni tvaṃ, gahapati, kālaṃ maññasī』』ti.
Atha kho upāli gahapati bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena sakaṃ nivesanaṃ tenupasaṅkami; upasaṅkamitvā dovārikaṃ āmantesi – 『『ajjatagge, samma dovārika, āvarāmi dvāraṃ nigaṇṭhānaṃ nigaṇṭhīnaṃ, anāvaṭaṃ dvāraṃ bhagavato bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ. Sace koci nigaṇṭho āgacchati tamenaṃ tvaṃ evaṃ vadeyyāsi – 『tiṭṭha, bhante, mā pāvisi. Ajjatagge upāli gahapati samaṇassa gotamassa sāvakattaṃ upagato. Āvaṭaṃ dvāraṃ nigaṇṭhānaṃ nigaṇṭhīnaṃ, anāvaṭaṃ dvāraṃ bhagavato bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ . Sace te, bhante, piṇḍakena attho, ettheva tiṭṭha, ettheva te āharissantī』』』ti. 『『Evaṃ, bhante』』ti kho dovāriko upālissa gahapatissa paccassosi.
Assosi kho dīghatapassī nigaṇṭho – 『『upāli kira gahapati samaṇassa gotamassa sāvakattaṃ upagato』』ti. Atha kho dīghatapassī nigaṇṭho yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṃ nāṭaputtaṃ etadavoca – 『『sutaṃ metaṃ, bhante, upāli kira gahapati samaṇassa gotamassa sāvakattaṃ upagato』』ti. 『『Aṭṭhānaṃ kho etaṃ, tapassi , anavakāso yaṃ upāli gahapati samaṇassa gotamassa sāvakattaṃ upagaccheyya. Ṭhānañca kho etaṃ vijjati yaṃ samaṇo gotamo upālissa gahapatissa sāvakattaṃ upagaccheyyā』』ti . Dutiyampi kho dīghatapassī nigaṇṭho…pe… tatiyampi kho dīghatapassī nigaṇṭho nigaṇṭhaṃ nāṭaputtaṃ etadavoca – 『『sutaṃ metaṃ, bhante …pe… upālissa gahapatissa sāvakattaṃ upagaccheyyā』』ti. 『『Handāhaṃ, bhante, gacchāmi yāva jānāmi yadi vā upāli gahapati samaṇassa gotamassa sāvakattaṃ upagato yadi vā no』』ti. 『『Gaccha tvaṃ, tapassi, jānāhi yadi vā upāli gahapati samaṇassa gotamassa sāvakattaṃ upagato yadi vā no』』ti.

以下是完整的直譯： 69. 然後，世尊對優波離居士循序漸進地講說，即：佈施之說、持戒之說、生天之說，闡明了慾望的過患、卑劣和污穢，以及出離的功德。當世尊了知優波離居士的心已經準備好、柔軟、無障礙、愉悅、明凈時，便開示了諸佛特有的法義——苦、集、滅、道。就像一塊乾淨的、已除去污垢的布能很好地吸收染料一樣，優波離居士就在那個座位上生起了遠塵離垢的法眼——"凡是有生起的法，都是要滅的法。"於是，優波離居士已見法、得法、知法、深入法，度疑惑、離猶豫，在導師的教法中得到無畏，不依賴他人，對世尊說："尊者，現在我們該走了，我們有許多事務和責任要處理。""居士，你認為現在是時候了，就去吧。" 70. 然後，優波離居士歡喜讚歎世尊所說，從座位上起身，向世尊禮拜，右繞后離開，回到自己的住所。到達后，他對門衛說："朋友門衛，從今天起，我關閉大門不讓尼乾子和尼乾子尼進入，但對世尊、比丘、比丘尼、優婆塞、優婆夷開放大門。如果有尼乾子來，你要這樣對他說：'尊者請止步，不要進來。從今天起，優波離居士已成為沙門喬達摩的弟子。大門對尼乾子和尼乾子尼關閉，但對世尊、比丘、比丘尼、優婆塞、優婆夷開放。尊者，如果你需要食物，就在這裡等候，他們會把食物帶來這裡。'"門衛回答說："是的，先生。" 71. 尼乾子長苦行者聽說："據說優波離居士已成為沙門喬達摩的弟子。"於是，尼乾子長苦行者前往尼乾子若提子那裡，到達后對尼乾子若提子說："尊者，我聽說優波離居士已成為沙門喬達摩的弟子。""苦行者，優波離居士成為沙門喬達摩的弟子是不可能的，這是不會發生的。但沙門喬達摩成為優波離居士的弟子倒是有可能的。"尼乾子長苦行者第二次...第三次對尼乾子若提子說："尊者，我聽說...沙門喬達摩成為優波離居士的弟子倒是有可能的。""那麼，尊者，我去看看優波離居士是否真的成爲了沙門喬達摩的弟子。""去吧，苦行者，看看優波離居士是否真的成爲了沙門喬達摩的弟子。"

Atha kho dīghatapassī nigaṇṭho yena upālissa gahapatissa nivesanaṃ tenupasaṅkami. Addasā kho dovāriko dīghatapassiṃ nigaṇṭhaṃ dūratova āgacchantaṃ. Disvāna dīghatapassiṃ nigaṇṭhaṃ etadavoca – 『『tiṭṭha, bhante, mā pāvisi. Ajjatagge upāli gahapati samaṇassa gotamassa sāvakattaṃ upagato. Āvaṭaṃ dvāraṃ nigaṇṭhānaṃ nigaṇṭhīnaṃ, anāvaṭaṃ dvāraṃ bhagavato bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ . Sace te, bhante, piṇḍakena attho, ettheva tiṭṭha, ettheva te āharissantī』』ti. 『『Na me, āvuso, piṇḍakena attho』』ti vatvā tato paṭinivattitvā yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṃ nāṭaputtaṃ etadavoca – 『『saccaṃyeva kho, bhante, yaṃ upāli gahapati samaṇassa gotamassa sāvakattaṃ upagato. Etaṃ kho te ahaṃ, bhante, nālatthaṃ na kho me, bhante, ruccati yaṃ upāli gahapati samaṇassa gotamassa vādaṃ āropeyya. Samaṇo hi, bhante, gotamo māyāvī āvaṭṭaniṃ māyaṃ jānāti yāya aññatitthiyānaṃ sāvake āvaṭṭetīti. Āvaṭṭo kho te, bhante, upāli gahapati samaṇena gotamena āvaṭṭaniyā māyāyā』』ti. 『『Aṭṭhānaṃ kho etaṃ, tapassi, anavakāso yaṃ upāli gahapati samaṇassa gotamassa sāvakattaṃ upagaccheyya. Ṭhānañca kho etaṃ vijjati yaṃ samaṇo gotamo upālissa gahapatissa sāvakattaṃ upagaccheyyā』』ti. Dutiyampi kho dīghatapassī nigaṇṭho nigaṇṭhaṃ nāṭaputtaṃ etadavoca – 『『saccaṃyeva, bhante…pe… upālissa gahapatissa sāvakattaṃ upagaccheyyā』』ti. Tatiyampi kho dīghatapassī nigaṇṭho nigaṇṭhaṃ nāṭaputtaṃ etadavoca – 『『saccaṃyeva kho, bhante…pe… upālissa gahapatissa sāvakattaṃ upagaccheyyā』』ti. 『『Handa cāhaṃ , tapassi, gacchāmi yāva cāhaṃ sāmaṃyeva jānāmi yadi vā upāli gahapati samaṇassa gotamassa sāvakattaṃ upagato yadi vā no』』ti.

Atha kho nigaṇṭho nāṭaputto mahatiyā nigaṇṭhaparisāya saddhiṃ yena upālissa gahapatissa nivesanaṃ tenupasaṅkami. Addasā kho dovāriko nigaṇṭhaṃ nāṭaputtaṃ dūratova āgacchantaṃ. Disvāna nigaṇṭhaṃ nāṭaputtaṃ etadavoca – 『『tiṭṭha, bhante, mā pāvisi. Ajjatagge upāli gahapati samaṇassa gotamassa sāvakattaṃ upagato. Āvaṭaṃ dvāraṃ nigaṇṭhānaṃ nigaṇṭhīnaṃ, anāvaṭaṃ dvāraṃ bhagavato bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ. Sace te, bhante, piṇḍakena attho, ettheva tiṭṭha, ettheva te āharissantī』』ti. 『『Tena hi, samma dovārika, yena upāli gahapati tenupasaṅkama; upasaṅkamitvā upāliṃ gahapatiṃ evaṃ vadehi – 『nigaṇṭho, bhante, nāṭaputto mahatiyā nigaṇṭhaparisāya saddhiṃ bahidvārakoṭṭhake ṭhito; so te dassanakāmo』』』ti. 『『Evaṃ, bhante』』ti kho dovāriko nigaṇṭhassa nāṭaputtassa paṭissutvā yena upāli gahapati tenupasaṅkami; upasaṅkamitvā upāliṃ gahapatiṃ etadavoca – 『『nigaṇṭho, bhante, nāṭaputto mahatiyā nigaṇṭhaparisāya saddhiṃ bahidvārakoṭṭhake ṭhito; so te dassanakāmo』』ti. 『『Tena hi, samma dovārika, majjhimāya dvārasālāya āsanāni paññapehī』』ti. 『『Evaṃ, bhante』』ti kho dovāriko upālissa gahapatissa paṭissutvā majjhimāya dvārasālāya āsanāni paññapetvā yena upāli gahapati tenupasaṅkami; upasaṅkamitvā upāliṃ gahapatiṃ etadavoca – 『『paññattāni kho, bhante, majjhimāya dvārasālāya āsanāni. Yassadāni kālaṃ maññasī』』ti.

以下是完整的直譯： 72. 於是，尼乾子長苦行者前往優波離居士的住所。門衛遠遠地看見尼乾子長苦行者走來，看見后對尼乾子長苦行者說："尊者請止步，不要進來。從今天起，優波離居士已成為沙門喬達摩的弟子。大門對尼乾子和尼乾子尼關閉，但對世尊、比丘、比丘尼、優婆塞、優婆夷開放。尊者，如果你需要食物，就在這裡等候，他們會把食物帶來這裡。"長苦行者說："朋友，我不需要食物。"說完後轉身離開，前往尼乾子若提子那裡。到達后對尼乾子若提子說："尊者，優波離居士確實已成為沙門喬達摩的弟子，這是真的。尊者，我沒能見到他。尊者，我不喜歡優波離居士會反駁沙門喬達摩的教義。尊者，沙門喬達摩是個魔術師，他知道一種能吸引其他教派弟子的魔法。尊者，優波離居士已被沙門喬達摩用魔法吸引了。""苦行者，優波離居士成為沙門喬達摩的弟子是不可能的，這是不會發生的。但沙門喬達摩成為優波離居士的弟子倒是有可能的。"尼乾子長苦行者第二次對尼乾子若提子說："尊者，確實是這樣...沙門喬達摩成為優波離居士的弟子倒是有可能的。"尼乾子長苦行者第三次對尼乾子若提子說："尊者，確實是這樣...沙門喬達摩成為優波離居士的弟子倒是有可能的。""那麼，苦行者，我親自去看看優波離居士是否真的成爲了沙門喬達摩的弟子。" 於是，尼乾子若提子帶著一大群尼乾子前往優波離居士的住所。門衛遠遠地看見尼乾子若提子走來，看見后對尼乾子若提子說："尊者請止步，不要進來。從今天起，優波離居士已成為沙門喬達摩的弟子。大門對尼乾子和尼乾子尼關閉，但對世尊、比丘、比丘尼、優婆塞、優婆夷開放。尊者，如果你需要食物，就在這裡等候，他們會把食物帶來這裡。""那麼，朋友門衛，你去找優波離居士，告訴他：'尊者，尼乾子若提子帶著一大群尼乾子站在外面的門廊，他想見你。'"門衛回答尼乾子若提子說："是的，尊者。"然後去找優波離居士，到達后對優波離居士說："尊者，尼乾子若提子帶著一大群尼乾子站在外面的門廊，他想見你。""那麼，朋友門衛，你在中間的門廳準備座位。""是的，尊者。"門衛聽從優波離居士的指示，在中間的門廳準備好座位后，回到優波離居士那裡說："尊者，中間門廳的座位已經準備好了。現在你認為是時候了就去吧。"

Atha kho upāli gahapati yena majjhimā dvārasālā tenupasaṅkami; upasaṅkamitvā yaṃ tattha āsanaṃ aggañca seṭṭhañca uttamañca paṇītañca tattha sāmaṃ nisīditvā dovārikaṃ āmantesi – 『『tena hi, samma dovārika, yena nigaṇṭho nāṭaputto tenupasaṅkama; upasaṅkamitvā nigaṇṭhaṃ nāṭaputtaṃ evaṃ vadehi – 『upāli, bhante, gahapati evamāha – pavisa kira, bhante, sace ākaṅkhasī』』』ti. 『『Evaṃ, bhante』』ti kho dovāriko upālissa gahapatissa paṭissutvā yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṃ nāṭaputtaṃ etadavoca – 『『upāli, bhante, gahapati evamāha – 『pavisa kira, bhante, sace ākaṅkhasī』』』ti. Atha kho nigaṇṭho nāṭaputto mahatiyā nigaṇṭhaparisāya saddhiṃ yena majjhimā dvārasālā tenupasaṅkami. Atha kho upāli gahapati – yaṃ sudaṃ pubbe yato passati nigaṇṭhaṃ nāṭaputtaṃ dūratova āgacchantaṃ disvāna tato paccuggantvā yaṃ tattha āsanaṃ aggañca seṭṭhañca uttamañca paṇītañca taṃ uttarāsaṅgena sammajjitvā [pamajjitvā (sī. pī.)] pariggahetvā nisīdāpeti so – dāni yaṃ tattha āsanaṃ aggañca seṭṭhañca uttamañca paṇītañca tattha sāmaṃ nisīditvā nigaṇṭhaṃ nāṭaputtaṃ etadavoca – 『『saṃvijjanti kho, bhante, āsanāni; sace ākaṅkhasi, nisīdā』』ti. Evaṃ vutte, nigaṇṭho nāṭaputto upāliṃ gahapatiṃ etadavoca – 『『ummattosi tvaṃ, gahapati, dattosi tvaṃ, gahapati! 『Gacchāmahaṃ, bhante, samaṇassa gotamassa vādaṃ āropessāmī』ti gantvā mahatāsi vādasaṅghāṭena paṭimukko āgato. Seyyathāpi, gahapati, puriso aṇḍahārako gantvā ubbhatehi aṇḍehi āgaccheyya, seyyathā vā pana gahapati puriso akkhikahārako gantvā ubbhatehi akkhīhi āgaccheyya; evameva kho tvaṃ, gahapati, 『gacchāmahaṃ, bhante, samaṇassa gotamassa vādaṃ āropessāmī』ti gantvā mahatāsi vādasaṅghāṭena paṭimukko āgato. Āvaṭṭosi kho tvaṃ, gahapati, samaṇena gotamena āvaṭṭaniyā māyāyā』』ti.
『『Bhaddikā, bhante, āvaṭṭanī māyā; kalyāṇī, bhante, āvaṭṭanī māyā; piyā me, bhante, ñātisālohitā imāya āvaṭṭaniyā āvaṭṭeyyuṃ; piyānampi me assa ñātisālohitānaṃ dīgharattaṃ hitāya sukhāya; sabbe cepi, bhante, khattiyā imāya āvaṭṭaniyā āvaṭṭeyyuṃ; sabbesānampissa khattiyānaṃ dīgharattaṃ hitāya sukhāya; sabbe cepi, bhante, brāhmaṇā…pe… vessā…pe… suddā imāya āvaṭṭaniyā āvaṭṭeyyuṃ; sabbesānampissa suddānaṃ dīgharattaṃ hitāya sukhāya; sadevako cepi, bhante, loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā imāya āvaṭṭaniyā āvaṭṭeyyuṃ; sadevakassapissa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya dīgharattaṃ hitāya sukhāyāti. Tena hi, bhante, upamaṃ te karissāmi. Upamāya pidhekacce viññū purisā bhāsitassa atthaṃ ājānanti.

以下是完整的直譯： 73. 然後，優波離居士來到中間的門廳，到達后，他自己坐在那裡最高貴、最優秀、最上等、最精緻的座位上，然後對門衛說："那麼，朋友門衛，你去找尼乾子若提子，到達后對尼乾子若提子這樣說：'尊者，優波離居士說：尊者，請進來，如果你願意的話。'"門衛回答優波離居士說："是的，尊者。"然後去找尼乾子若提子，到達后對尼乾子若提子說："尊者，優波離居士說：'尊者，請進來，如果你願意的話。'"於是，尼乾子若提子帶著一大群尼乾子來到中間的門廳。這時，優波離居士——以前每當他遠遠看見尼乾子若提子走來時，就會起身迎接，用上衣擦拭最高貴、最優秀、最上等、最精緻的座位，恭敬地請他坐下——現在卻自己坐在最高貴、最優秀、最上等、最精緻的座位上，對尼乾子若提子說："尊者，這裡有座位，如果你願意的話，請坐。"聽到這話，尼乾子若提子對優波離居士說："居士，你瘋了！居士，你糊塗了！你說'尊者，我要去駁斥沙門喬達摩的論點'，去了之後卻被一個巨大的論辯網套住回來了。居士，就像一個去取蛋的人回來時蛋已被取走，或者居士，就像一個去取眼睛的人回來時眼睛已被取走。同樣地，居士，你說'尊者，我要去駁斥沙門喬達摩的論點'，去了之後卻被一個巨大的論辯網套住回來了。居士，你已被沙門喬達摩用魔法吸引了。" 74. "尊者，這是美好的魔法；尊者，這是善良的魔法；尊者，我希望我親愛的親戚朋友們也被這魔法吸引；這將給我親愛的親戚朋友們帶來長久的利益和快樂；尊者，如果所有的剎帝利都被這魔法吸引，這將給所有剎帝利帶來長久的利益和快樂；尊者，如果所有的婆羅門...吠舍...首陀羅都被這魔法吸引，這將給所有首陀羅帶來長久的利益和快樂；尊者，如果包括天神、魔羅、梵天在內的整個世界，包括沙門、婆羅門、天神和人類都被這魔法吸引，這將給包括天神、魔羅、梵天在內的整個世界，包括沙門、婆羅門、天神和人類帶來長久的利益和快樂。因此，尊者，我要給你講一個比喻。有智慧的人通過比喻能理解所說的意思。

『『Bhūtapubbaṃ , bhante, aññatarassa brāhmaṇassa jiṇṇassa vuḍḍhassa mahallakassa daharā māṇavikā pajāpatī ahosi gabbhinī upavijaññā. Atha kho, bhante, sā māṇavikā taṃ brāhmaṇaṃ etadavoca – 『gaccha tvaṃ, brāhmaṇa, āpaṇā makkaṭacchāpakaṃ kiṇitvā ānehi, yo me kumārakassa kīḷāpanako bhavissatī』ti. Evaṃ vutte, so brāhmaṇo taṃ māṇavikaṃ etadavoca – 『āgamehi tāva, bhoti, yāva vijāyati. Sace tvaṃ, bhoti, kumārakaṃ vijāyissasi, tassā te ahaṃ āpaṇā makkaṭacchāpakaṃ kiṇitvā ānessāmi, yo te kumārakassa kīḷāpanako bhavissati. Sace pana tvaṃ, bhoti, kumārikaṃ vijāyissasi, tassā te ahaṃ āpaṇā makkaṭacchāpikaṃ kiṇitvā ānessāmi, yā te kumārikāya kīḷāpanikā bhavissatī』ti. Dutiyampi kho, bhante, sā māṇavikā…pe… tatiyampi kho, bhante, sā māṇavikā taṃ brāhmaṇaṃ etadavoca – 『gaccha tvaṃ, brāhmaṇa, āpaṇā makkaṭacchāpakaṃ kiṇitvā ānehi, yo me kumārakassa kīḷāpanako bhavissatī』ti. Atha kho, bhante, so brāhmaṇo tassā māṇavikāya sāratto paṭibaddhacitto āpaṇā makkaṭacchāpakaṃ kiṇitvā ānetvā taṃ māṇavikaṃ etadavoca – 『ayaṃ te, bhoti, āpaṇā makkaṭacchāpako kiṇitvā ānīto, yo te kumārakassa kīḷāpanako bhavissatī』ti. Evaṃ vutte, bhante, sā māṇavikā taṃ brāhmaṇaṃ etadavoca – 『gaccha tvaṃ, brāhmaṇa, imaṃ makkaṭacchāpakaṃ ādāya yena rattapāṇi rajataputto tenupasaṅkama; upasaṅkamitvā rattapāṇiṃ rajakaputtaṃ evaṃ vadehi – icchāmahaṃ, samma rattapāṇi, imaṃ makkaṭacchāpakaṃ pītāvalepanaṃ nāma raṅgajātaṃ rajitaṃ ākoṭitapaccākoṭitaṃ ubhatobhāgavimaṭṭha』nti.

『『Atha kho, bhante, so brāhmaṇo tassā māṇavikāya sāratto paṭibaddhacitto taṃ makkaṭacchāpakaṃ ādāya yena rattapāṇi rajakaputto tenupasaṅkami; upasaṅkamitvā rattapāṇiṃ rajakaputtaṃ etadavoca – 『icchāmahaṃ, samma rattapāṇi, imaṃ makkaṭacchāpakaṃ pītāvalepanaṃ nāma raṅgajātaṃ rajitaṃ ākoṭitapaccākoṭitaṃ ubhatobhāgavimaṭṭha』nti. Evaṃ vutte, bhante, rattapāṇi rajakaputto taṃ brāhmaṇaṃ etadavoca – 『ayaṃ kho te, makkaṭacchāpako raṅgakkhamo hi kho, no ākoṭanakkhamo , no vimajjanakkhamo』ti. Evameva kho, bhante, bālānaṃ nigaṇṭhānaṃ vādo raṅgakkhamo hi kho bālānaṃ no paṇḍitānaṃ, no anuyogakkhamo, no vimajjanakkhamo. Atha kho, bhante, so brāhmaṇo aparena samayena navaṃ dussayugaṃ ādāya yena rattapāṇi rajakaputto tenupasaṅkami; upasaṅkamitvā rattapāṇiṃ rajakaputtaṃ etadavoca – 『icchāmahaṃ, samma rattapāṇi, imaṃ navaṃ dussayugaṃ pītāvalepanaṃ nāma raṅgajātaṃ rajitaṃ ākoṭitapaccākoṭitaṃ ubhatobhāgavimaṭṭha』nti. Evaṃ vutte, bhante, rattapāṇi rajakaputto taṃ brāhmaṇaṃ etadavoca – 『idaṃ kho te, bhante, navaṃ dussayugaṃ raṅgakkhamañceva ākoṭanakkhamañca vimajjanakkhamañcā』ti. Evameva kho, bhante, tassa bhagavato vādo arahato sammāsambuddhassa raṅgakkhamo ceva paṇḍitānaṃ no bālānaṃ, anuyogakkhamo ca vimajjanakkhamo cā』』ti.

『『Sarājikā kho, gahapati, parisā evaṃ jānāti – 『upāli gahapati nigaṇṭhassa nāṭaputtassa sāvako』ti. Kassa taṃ, gahapati, sāvakaṃ dhāremā』』ti? Evaṃ vutte, upāli gahapati uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā nigaṇṭhaṃ nāṭaputtaṃ etadavoca – 『『tena hi, bhante, suṇohi yassāhaṃ sāvako』』ti –

以下是完整的直譯： 75. "尊者，從前有一個年老衰弱的婆羅門，他有一個年輕的妻子，她懷孕了，快要生產。尊者，那個年輕女子對婆羅門說：'婆羅門，你去市場買一隻小猴子來，它將成為我孩子的玩具。'聽到這話，那個婆羅門對年輕女子說：'夫人，請等到你生產後。夫人，如果你生個男孩，我就去市場給你買只小公猴，作為你兒子的玩具。但是夫人，如果你生個女孩，我就去市場給你買只小母猴，作為你女兒的玩具。'尊者，第二次...第三次，那個年輕女子對婆羅門說：'婆羅門，你去市場買一隻小猴子來，它將成為我孩子的玩具。'於是，尊者，那個婆羅門因為愛戀和迷戀那個年輕女子，就去市場買了一隻小猴子，帶回來后對年輕女子說：'夫人，這是我從市場給你買來的小猴子，它將成為你孩子的玩具。'聽到這話，尊者，那個年輕女子對婆羅門說：'婆羅門，你帶著這隻小猴子去找染工之子赤手。到了那裡，對染工之子赤手這樣說：我希望，朋友赤手，你能把這隻小猴子染成黃色，然後捶打、反覆捶打，使它兩面都光滑。' "然後，尊者，那個婆羅門因為愛戀和迷戀那個年輕女子，就帶著小猴子去找染工之子赤手。到了那裡，對染工之子赤手說：'朋友赤手，我希望你能把這隻小猴子染成黃色，然後捶打、反覆捶打，使它兩面都光滑。'聽到這話，尊者，染工之子赤手對婆羅門說：'先生，這隻小猴子能夠染色，但不能承受捶打，也不能被擦光滑。'同樣地，尊者，愚蠢的尼乾子的論點只能在愚人面前站得住腳，而不能在智者面前站得住腳，不能經得起質疑，也不能經得起推敲。然後，尊者，那個婆羅門過了一段時間后，帶著一對新衣服去找染工之子赤手。到了那裡，對染工之子赤手說：'朋友赤手，我希望你能把這對新衣服染成黃色，然後捶打、反覆捶打，使它兩面都光滑。'聽到這話，尊者，染工之子赤手對婆羅門說：'先生，這對新衣服能夠染色，也能承受捶打，還能被擦光滑。'同樣地，尊者，那位世尊、阿羅漢、正等正覺者的論點能在智者面前站得住腳，而不是在愚人面前，能經得起質疑，也能經得起推敲。" "居士，這個包括國王在內的集會都知道'優波離居士是尼乾子若提子的弟子'。那麼居士，我們應該認為你是誰的弟子呢？"聽到這話，優波離居士從座位上站起來，整理上衣搭在一肩，雙手合十朝向世尊所在的方向，對尼乾子若提子說："那麼，尊者，請聽我說我是誰的弟子"：

76.

『『Dhīrassa vigatamohassa, pabhinnakhīlassa vijitavijayassa;

Anīghassa susamacittassa, vuddhasīlassa sādhupaññassa;

Vesamantarassa [vessantarassa (sī. pī.)] vimalassa, bhagavato tassa sāvakohamasmi.

『『Akathaṃkathissa tusitassa, vantalokāmisassa muditassa;

Katasamaṇassa manujassa, antimasārīrassa narassa;

Anopamassa virajassa, bhagavato tassa sāvakohamasmi.

『『Asaṃsayassa kusalassa, venayikassa sārathivarassa;

Anuttarassa ruciradhammassa, nikkaṅkhassa pabhāsakassa [pabhāsakarassa (sī. syā. pī.)];

Mānacchidassa vīrassa, bhagavato tassa sāvakohamasmi.

『『Nisabhassa appameyyassa, gambhīrassa monapattassa;

Khemaṅkarassa vedassa, dhammaṭṭhassa saṃvutattassa;

Saṅgātigassa muttassa, bhagavato tassa sāvakohamasmi.

『『Nāgassa pantasenassa, khīṇasaṃyojanassa muttassa;

Paṭimantakassa [paṭimantassa (ka.)] dhonassa, pannadhajassa vītarāgassa;

Dantassa nippapañcassa, bhagavato tassa sāvakohamasmi.

『『Isisattamassa akuhassa, tevijjassa brahmapattassa;

Nhātakassa [nahātakassa (sī. syā. pī.)] padakassa, passaddhassa viditavedassa;

Purindadassa sakkassa, bhagavato tassa sāvakohamasmi.

『『Ariyassa bhāvitattassa, pattipattassa veyyākaraṇassa;

Satimato vipassissa, anabhinatassa no apanatassa;

Anejassa vasippattassa, bhagavato tassa sāvakohamasmi .

『『Samuggatassa [sammaggatassa (sī. syā. pī.)] jhāyissa, ananugatantarassa suddhassa;

Asitassa hitassa [appahīnassa (sī. pī.), appabhītassa (syā.)], pavivittassa aggappattassa;

Tiṇṇassa tārayantassa, bhagavato tassa sāvakohamasmi.

『『Santassa bhūripaññassa, mahāpaññassa vītalobhassa;

Tathāgatassa sugatassa, appaṭipuggalassa asamassa;

Visāradassa nipuṇassa, bhagavato tassa sāvakohamasmi.

『『Taṇhacchidassa buddhassa, vītadhūmassa anupalittassa;

Āhuneyyassa yakkhassa, uttamapuggalassa atulassa;

Mahato yasaggapattassa, bhagavato tassa sāvakohamasmī』』ti.

『『Kadā saññūḷhā pana te, gahapati, ime samaṇassa gotamassa vaṇṇā』』ti? 『『Seyyathāpi, bhante, nānāpupphānaṃ mahāpuppharāsi , tamenaṃ dakkho mālākāro vā mālākārantevāsī vā vicittaṃ mālaṃ gantheyya; evameva kho, bhante, so bhagavā anekavaṇṇo anekasatavaṇṇo. Ko hi, bhante, vaṇṇārahassa vaṇṇaṃ na karissatī』』ti? Atha kho nigaṇṭhassa nāṭaputtassa bhagavato sakkāraṃ asahamānassa tattheva uṇhaṃ lohitaṃ mukhato uggacchīti [uggañchi (sī. syā. pī.)].

Upālisuttaṃ niṭṭhitaṃ chaṭṭhaṃ.

Kukkuravatikasuttaṃ
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā koliyesu viharati haliddavasanaṃ nāma koliyānaṃ nigamo. Atha kho puṇṇo ca koliyaputto govatiko acelo ca seniyo kukkuravatiko yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā puṇṇo koliyaputto govatiko bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Acelo pana seniyo kukkuravatiko bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā kukkurova palikujjitvā [palikuṇṭhitvā (syā. kaṃ.), paliguṇṭhitvā (ka.)] ekamantaṃ nisīdi. Ekamantaṃ nisinno kho puṇṇo koliyaputto govatiko bhagavantaṃ etadavoca – 『『ayaṃ , bhante, acelo seniyo kukkuravatiko dukkarakārako chamānikkhittaṃ bhojanaṃ bhuñjati. Tassa taṃ kukkuravataṃ dīgharattaṃ samattaṃ samādinnaṃ. Tassa kā gati, ko abhisamparāyo』』ti? 『『Alaṃ, puṇṇa, tiṭṭhatetaṃ; mā maṃ etaṃ pucchī』』ti. Dutiyampi kho puṇṇo koliyaputto govatiko…pe… tatiyampi kho puṇṇo koliyaputto govatiko bhagavantaṃ etadavoca – 『『ayaṃ, bhante, acelo seniyo kukkuravatiko dukkarakārako chamānikkhittaṃ bhojanaṃ bhuñjati. Tassa taṃ kukkuravataṃ dīgharattaṃ samattaṃ samādinnaṃ. Tassa kā gati, ko abhisamparāyo』』ti?

以下是完整的直譯： 76. "我是那位世尊的弟子, 他智慧深遠、無癡惑, 已破除障礙、獲得勝利, 無憂無慮、心意平等, 戒行圓滿、智慧善巧, 超越凡俗、清凈無垢。我是那位世尊的弟子, 他無疑惑、心滿意足, 已舍世間欲、喜悅自在, 修行圓滿、人中之人, 最後肉身、無可比擬, 遠離塵垢。我是那位世尊的弟子, 他無猶豫、善巧方便, 調御丈夫、無上導師, 妙法清凈、無有疑惑, 光明照耀、摧毀我慢, 勇猛精進。我是那位世尊的弟子, 他如公牛、不可測量, 深奧難測、證得寂默, 帶來安穩、通達吠陀, 安住正法、自我約束, 超越束縛、獲得解脫。我是那位世尊的弟子, 他如龍象、遠離塵囂, 斷盡結縛、獲得解脫, 善於論辯、洗滌清凈, 放下旗幟、離欲清凈, 調伏自我、無有戲論。我是那位世尊的弟子, 他是第七仙人、不虛偽, 具三明、證得梵天境界, 沐浴清凈、善解詞句, 心得安息、通達吠陀, 如帝釋天。我是那位世尊的弟子, 他是聖者、自我修養, 已達目標、善於解說, 具足正念、洞察一切, 不偏不倚、不受動搖, 自在無礙。我是那位世尊的弟子, 他善入禪定、超越一切, 內心清凈、無所依附, 遠離塵囂、達到至高, 度過彼岸、引導他人。我是那位世尊的弟子, 他寂靜安詳、智慧廣大, 大智慧者、遠離貪慾, 如來、善逝、無與倫比, 無可比擬、勇猛無畏, 精通微妙。我是那位世尊的弟子, 他斷除渴愛、覺悟圓滿, 遠離煩惱、不受污染, 值得供養、超凡入聖, 至高無上、無可比擬, 獲得最高榮耀。" 77. "居士,你是什麼時候想出這些讚美沙門喬達摩的話的?" "尊者,就像有各種各樣的花堆成一大堆,一個熟練的花匠或花匠的學徒能編織出一個美麗的花環。同樣地,尊者,那位世尊有無數種美德,有數百種美德。尊者,誰能不讚美值得讚美的人呢?"這時,尼乾子若提子因無法忍受對世尊的尊敬,當場口吐鮮血。第六優波離經完。 7. 狗行者經 78. 如是我聞。一時,世尊住在拘利族人中,在一個名叫哈利達瓦薩那的拘利族聚落。那時,拘利族人子富樓那修牛行,裸行者犀尼耶修狗行,一起來到世尊所在的地方。到達后,拘利族人子富樓那修牛行向世尊行禮,然後坐在一旁。而裸行者犀尼耶修狗行與世尊互相問候。寒暄完畢后,他像狗一樣蹲下,坐在一旁。坐在一旁的拘利族人子富樓那修牛行對世尊說:"尊者,這位裸行者犀尼耶修狗行是一個苦行者,他吃放在地上的食物。他長期完全遵守這種狗行。他的來世會怎樣,他的未來如何?" "夠了,富樓那,放下這個問題吧,不要問我這個。"拘利族人子富樓那修牛行第二次...第三次對世尊說:"尊者,這位裸行者犀尼耶修狗行是一個苦行者,他吃放在地上的食物。他長期完全遵守這種狗行。他的來世會怎樣,他的未來如何?"

『『Addhā kho te ahaṃ, puṇṇa, na labhāmi. Alaṃ, puṇṇa, tiṭṭhatetaṃ; mā maṃ etaṃ pucchīti; api ca tyāhaṃ byākarissāmi. Idha, puṇṇa, ekacco kukkuravataṃ bhāveti paripuṇṇaṃ abbokiṇṇaṃ, kukkurasīlaṃ bhāveti paripuṇṇaṃ abbokiṇṇaṃ, kukkuracittaṃ bhāveti paripuṇṇaṃ abbokiṇṇaṃ , kukkurākappaṃ bhāveti paripuṇṇaṃ abbokiṇṇaṃ. So kukkuravataṃ bhāvetvā paripuṇṇaṃ abbokiṇṇaṃ, kukkurasīlaṃ bhāvetvā paripuṇṇaṃ abbokiṇṇaṃ, kukkuracittaṃ bhāvetvā paripuṇṇaṃ abbokiṇṇaṃ, kukkurākappaṃ bhāvetvā paripuṇṇaṃ abbokiṇṇaṃ kāyassa bhedā paraṃ maraṇā kukkurānaṃ sahabyataṃ upapajjati. Sace kho panassa evaṃdiṭṭhi hoti – 『imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā』ti, sāssa [sāyaṃ (ka.)] hoti micchādiṭṭhi. Micchādiṭṭhissa [micchādiṭṭhikassa (sī.)] kho ahaṃ, puṇṇa, dvinnaṃ gatīnaṃ aññataraṃ gatiṃ vadāmi – nirayaṃ vā tiracchānayoniṃ vā. Iti kho, puṇṇa, sampajjamānaṃ kukkuravataṃ kukkurānaṃ sahabyataṃ upaneti, vipajjamānaṃ niraya』』nti. Evaṃ vutte, acelo seniyo kukkuravatiko parodi, assūni pavattesi.

Atha kho bhagavā puṇṇaṃ koliyaputtaṃ govatikaṃ etadavoca – 『『etaṃ kho te ahaṃ, puṇṇa, nālatthaṃ. Alaṃ, puṇṇa, tiṭṭhatetaṃ; mā maṃ etaṃ pucchī』』ti. 『『Nāhaṃ, bhante, etaṃ rodāmi yaṃ maṃ bhagavā evamāha; api ca me idaṃ, bhante, kukkuravataṃ dīgharattaṃ samattaṃ samādinnaṃ. Ayaṃ, bhante, puṇṇo koliyaputto govatiko. Tassa taṃ govataṃ dīgharattaṃ samattaṃ samādinnaṃ. Tassa kā gati, ko abhisamparāyo』』ti? 『『Alaṃ, seniya, tiṭṭhatetaṃ; mā maṃ etaṃ pucchī』』ti. Dutiyampi kho acelo seniyo…pe… tatiyampi kho acelo seniyo kukkuravatiko bhagavantaṃ etadavoca – 『『ayaṃ, bhante, puṇṇo koliyaputto govatiko. Tassa taṃ govataṃ dīgharattaṃ samattaṃ samādinnaṃ. Tassa kā gati, ko abhisamparāyo』』ti?

『『Addhā kho te ahaṃ, seniya, na labhāmi. Alaṃ, seniya, tiṭṭhatetaṃ; mā maṃ etaṃ pucchīti; api ca tyāhaṃ byākarissāmi. Idha, seniya, ekacco govataṃ bhāveti paripuṇṇaṃ abbokiṇṇaṃ, gosīlaṃ bhāveti paripuṇṇaṃ abbokiṇṇaṃ, gocittaṃ bhāveti paripuṇṇaṃ abbokiṇṇaṃ, gavākappaṃ [gvākappaṃ (ka.)] bhāveti paripuṇṇaṃ abbokiṇṇaṃ. So govataṃ bhāvetvā paripuṇṇaṃ abbokiṇṇaṃ, gosīlaṃ bhāvetvā paripuṇṇaṃ abbokiṇṇaṃ, gocittaṃ bhāvetvā paripuṇṇaṃ abbokiṇṇaṃ, gavākappaṃ bhāvetvā paripuṇṇaṃ abbokiṇṇaṃ kāyassa bhedā paraṃ maraṇā gunnaṃ sahabyataṃ upapajjati. Sace kho panassa evaṃdiṭṭhi hoti – 『imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā』ti , sāssa hoti micchādiṭṭhi. Micchādiṭṭhissa kho ahaṃ, seniya, dvinnaṃ gatīnaṃ aññataraṃ gatiṃ vadāmi – nirayaṃ vā tiracchānayoniṃ vā. Iti kho, seniya, sampajjamānaṃ govataṃ gunnaṃ sahabyataṃ upaneti, vipajjamānaṃ niraya』』nti. Evaṃ vutte, puṇṇo koliyaputto govatiko parodi, assūni pavattesi.

Atha kho bhagavā acelaṃ seniyaṃ kukkuravatikaṃ etadavoca – 『『etaṃ kho te ahaṃ, seniya , nālatthaṃ. Alaṃ, seniya, tiṭṭhatetaṃ; mā maṃ etaṃ pucchī』』ti. 『『Nāhaṃ, bhante, etaṃ rodāmi yaṃ maṃ bhagavā evamāha; api ca me idaṃ, bhante, govataṃ dīgharattaṃ samattaṃ samādinnaṃ. Evaṃ pasanno ahaṃ, bhante, bhagavati; pahoti bhagavā tathā dhammaṃ desetuṃ yathā ahaṃ cevimaṃ govataṃ pajaheyyaṃ, ayañceva acelo seniyo kukkuravatiko taṃ kukkuravataṃ pajaheyyā』』ti. 『『Tena hi, puṇṇa, suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī』』ti. 『『Evaṃ, bhante』』ti kho puṇṇo koliyaputto govatiko bhagavato paccassosi. Bhagavā etadavoca –

以下是完整的直譯： 79. "富樓那,我確實不能迴避你的問題。夠了,富樓那,放下這個問題吧,不要問我這個。但是我還是會回答你。在這裡,富樓那,有人完全地、不間斷地修習狗行,完全地、不間斷地修習狗戒,完全地、不間斷地修習狗心,完全地、不間斷地修習狗的行為。他完全地、不間斷地修習了狗行,完全地、不間斷地修習了狗戒,完全地、不間斷地修習了狗心,完全地、不間斷地修習了狗的行為后,身壞命終,會投生到狗的同伴中。如果他有這樣的見解:'通過這種戒律、禁戒、苦行或梵行,我將成為天神或某種天神',這就是他的邪見。富樓那,我說持邪見者會有兩種去處之一:地獄或畜生道。因此,富樓那,如果狗行成功了,就會導向狗的同伴;如果失敗了,就會導向地獄。"聽到這話,裸行者犀尼耶修狗行哭泣流淚。然後,世尊對拘利族人子富樓那修牛行說:"富樓那,這就是我不想回答你的原因。夠了,富樓那,放下這個問題吧,不要問我這個。""尊者,我不是因為世尊這樣對我說而哭泣。但是,尊者,我長期完全遵守這種狗行。尊者,這位拘利族人子富樓那修牛行。他長期完全遵守這種牛行。他的來世會怎樣,他的未來如何?""夠了,犀尼耶,放下這個問題吧,不要問我這個。"裸行者犀尼耶第二次...第三次對世尊說:"尊者,這位拘利族人子富樓那修牛行。他長期完全遵守這種牛行。他的來世會怎樣,他的未來如何?" 80. "犀尼耶,我確實不能迴避你的問題。夠了,犀尼耶,放下這個問題吧,不要問我這個。但是我還是會回答你。在這裡,犀尼耶,有人完全地、不間斷地修習牛行,完全地、不間斷地修習牛戒,完全地、不間斷地修習牛心,完全地、不間斷地修習牛的行為。他完全地、不間斷地修習了牛行,完全地、不間斷地修習了牛戒,完全地、不間斷地修習了牛心,完全地、不間斷地修習了牛的行為后,身壞命終,會投生到牛的同伴中。如果他有這樣的見解:'通過這種戒律、禁戒、苦行或梵行,我將成為天神或某種天神',這就是他的邪見。犀尼耶,我說持邪見者會有兩種去處之一:地獄或畜生道。因此,犀尼耶,如果牛行成功了,就會導向牛的同伴;如果失敗了,就會導向地獄。"聽到這話,拘利族人子富樓那修牛行哭泣流淚。然後,世尊對裸行者犀尼耶修狗行說:"犀尼耶,這就是我不想回答你的原因。夠了,犀尼耶,放下這個問題吧,不要問我這個。""尊者,我不是因為世尊這樣對我說而哭泣。但是,尊者,我長期完全遵守這種牛行。尊者,我對世尊有如此的信心;世尊能夠以這樣的方式說法,使我能夠放棄這種牛行,這位裸行者犀尼耶也能放棄他的狗行。""那麼,富樓那,請聽著,仔細思考,我要說了。""是的,尊者。"拘利族人子富樓那修牛行回答世尊。世尊說:

『『Cattārimāni, puṇṇa, kammāni mayā sayaṃ abhiññā sacchikatvā paveditāni. Katamāni cattāri? Atthi, puṇṇa, kammaṃ kaṇhaṃ kaṇhavipākaṃ; atthi, puṇṇa, kammaṃ sukkaṃ sukkavipākaṃ; atthi, puṇṇa, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ; atthi, puṇṇa, kammaṃ akaṇhaṃ asukkaṃ akaṇhaasukkavipākaṃ, kammakkhayāya saṃvattati .

『『Katamañca, puṇṇa, kammaṃ kaṇhaṃ kaṇhavipākaṃ? Idha, puṇṇa, ekacco sabyābajjhaṃ [sabyāpajjhaṃ (sī. syā. kaṃ.)] kāyasaṅkhāraṃ abhisaṅkharoti, sabyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharoti, sabyābajjhaṃ manosaṅkhāraṃ abhisaṅkharoti. So sabyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharitvā, sabyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharitvā, sabyābajjhaṃ manosaṅkhāraṃ abhisaṅkharitvā, sabyābajjhaṃ lokaṃ upapajjati. Tamenaṃ sabyābajjhaṃ lokaṃ upapannaṃ samānaṃ sabyābajjhā phassā phusanti. So sabyābajjhehi phassehi phuṭṭho samāno sabyābajjhaṃ vedanaṃ vedeti ekantadukkhaṃ, seyyathāpi sattā nerayikā . Iti kho, puṇṇa, bhūtā bhūtassa upapatti hoti; yaṃ karoti tena upapajjati, upapannamenaṃ phassā phusanti. Evaṃpāhaṃ, puṇṇa, 『kammadāyādā sattā』ti vadāmi. Idaṃ vuccati, puṇṇa, kammaṃ kaṇhaṃ kaṇhavipākaṃ.

『『Katamañca, puṇṇa, kammaṃ sukkaṃ sukkavipākaṃ? Idha, puṇṇa, ekacco abyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharoti, abyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharoti, abyābajjhaṃ manosaṅkhāraṃ abhisaṅkharoti. So abyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharitvā, abyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharitvā, abyābajjhaṃ manosaṅkhāraṃ abhisaṅkharitvā abyābajjhaṃ lokaṃ upapajjati. Tamenaṃ abyābajjhaṃ lokaṃ upapannaṃ samānaṃ abyābajjhā phassā phusanti. So abyābajjhehi phassehi phuṭṭho samāno abyābajjhaṃ vedanaṃ vedeti ekantasukhaṃ, seyyathāpi devā subhakiṇhā. Iti kho , puṇṇa, bhūtā bhūtassa upapatti hoti; yaṃ karoti tena upapajjati, upapannamenaṃ phassā phusanti. Evaṃpāhaṃ, puṇṇa, 『kammadāyādā sattā』ti vadāmi. Idaṃ vuccati, puṇṇa, kammaṃ sukkaṃ sukkavipākaṃ.

『『Katamañca, puṇṇa, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ? Idha, puṇṇa, ekacco sabyābajjhampi abyābajjhampi kāyasaṅkhāraṃ abhisaṅkharoti, sabyābajjhampi abyābajjhampi vacīsaṅkhāraṃ abhisaṅkharoti, sabyābajjhampi abyābajjhampi manosaṅkhāraṃ abhisaṅkharoti. So sabyābajjhampi abyābajjhampi kāyasaṅkhāraṃ abhisaṅkharitvā, sabyābajjhampi abyābajjhampi vacīsaṅkhāraṃ abhiṅkharitvā, sabyābajjhampi abyābajjhampi manosaṅkhāraṃ abhisaṅkharitvā sabyābajjhampi abyābajjhampi lokaṃ upapajjati. Tamenaṃ sabyābajjhampi abyābajjhampi lokaṃ upapannaṃ samānaṃ sabyābajjhāpi abyābajjhāpi phassā phusanti. So sabyābajjhehipi abyābajjhehipi phassehi phuṭṭho samāno sabyābajjhampi abyābajjhampi vedanaṃ vedeti vokiṇṇasukhadukkhaṃ, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. Iti kho, puṇṇa, bhūtā bhūtassa upapatti hoti; yaṃ karoti tena upapajjati. Upapannamenaṃ phassā phusanti. Evaṃpāhaṃ, puṇṇa, 『kammadāyādā sattā』ti vadāmi. Idaṃ vuccati, puṇṇa, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ.

『『Katamañca , puṇṇa, kammaṃ akaṇhaṃ asukkaṃ akaṇhaasukkavipākaṃ, kammakkhayāya saṃvattati? Tatra, puṇṇa, yamidaṃ kammaṃ kaṇhaṃ kaṇhavipākaṃ tassa pahānāya yā cetanā, yamidaṃ [yampidaṃ (sī. pī.)] kammaṃ sukkaṃ sukkavipākaṃ tassa pahānāya yā cetanā, yamidaṃ [yampidaṃ (sī. pī.)] kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ tassa pahānāya yā cetanā – idaṃ vuccati, puṇṇa, kammaṃ akaṇhaṃ asukkaṃ akaṇhaasukkavipākaṃ, kammakkhayāya saṃvattatīti. Imāni kho, puṇṇa, cattāri kammāni mayā sayaṃ abhiññā sacchikatvā paveditānī』』ti.

以下是完整的直譯： 81. "富樓那,有四種業,是我自己證知、證悟后宣說的。哪四種?富樓那,有黑業黑報;富樓那,有白業白報;富樓那,有黑白業黑白報;富樓那,有非黑非白業非黑非白報,導向業的滅盡。 "富樓那,什麼是黑業黑報?在這裡,富樓那,某人造作有害的身行,造作有害的語行,造作有害的意行。他造作了有害的身行,造作了有害的語行,造作了有害的意行后,投生到有害的世界。投生到有害的世界后,有害的觸接觸他。被有害的觸接觸后,他感受有害的、純粹痛苦的感受,就像地獄眾生一樣。富樓那,這就是有情隨其所作而投生;他造作什麼就投生到哪裡,投生后觸接觸他。富樓那,我這樣說:'有情是業的繼承者'。富樓那,這被稱為黑業黑報。 "富樓那,什麼是白業白報?在這裡,富樓那,某人造作無害的身行,造作無害的語行,造作無害的意行。他造作了無害的身行,造作了無害的語行,造作了無害的意行后,投生到無害的世界。投生到無害的世界后,無害的觸接觸他。被無害的觸接觸后,他感受無害的、純粹快樂的感受,就像遍凈天的天神一樣。富樓那,這就是有情隨其所作而投生;他造作什麼就投生到哪裡,投生后觸接觸他。富樓那,我這樣說:'有情是業的繼承者'。富樓那,這被稱為白業白報。 "富樓那,什麼是黑白業黑白報?在這裡,富樓那,某人造作既有害又無害的身行,造作既有害又無害的語行,造作既有害又無害的意行。他造作了既有害又無害的身行,造作了既有害又無害的語行,造作了既有害又無害的意行后,投生到既有害又無害的世界。投生到既有害又無害的世界后,既有害又無害的觸接觸他。被既有害又無害的觸接觸后,他感受既有害又無害的、苦樂摻雜的感受,就像某些人類、某些天神和某些墮落者一樣。富樓那,這就是有情隨其所作而投生;他造作什麼就投生到哪裡,投生后觸接觸他。富樓那,我這樣說:'有情是業的繼承者'。富樓那,這被稱為黑白業黑白報。 "富樓那,什麼是非黑非白業非黑非白報,導向業的滅盡?富樓那,爲了斷除那黑業黑報而生起的意志,爲了斷除那白業白報而生起的意志,爲了斷除那黑白業黑白報而生起的意志——富樓那,這被稱為非黑非白業非黑非白報,導向業的滅盡。富樓那,這就是我自己證知、證悟后宣說的四種業。"

Evaṃ vutte, puṇṇo koliyaputto govatiko bhagavantaṃ etadavoca – 『『abhikkantaṃ, bhante, abhikkantaṃ, bhante! Seyyathāpi, bhante…pe… upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata』』nti. Acelo pana seniyo kukkuravatiko bhagavantaṃ etadavoca – 『『abhikkantaṃ, bhante, abhikkantaṃ, bhante! Seyyathāpi, bhante…pe… pakāsito. Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampada』』nti. 『『Yo kho, seniya , aññatitthiyapubbo imasmiṃ dhammavinaye ākaṅkhati pabbajjaṃ, ākaṅkhati upasampadaṃ so cattāro māse parivasati. Catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti, upasampādenti bhikkhubhāvāya. Api ca mettha puggalavemattatā viditā』』ti.

『『Sace, bhante, aññatitthiyapubbā imasmiṃ dhammavinaye ākaṅkhantā pabbajjaṃ ākaṅkhantā upasampadaṃ te cattāro māse parivasanti catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya, ahaṃ cattāri vassāni parivasissāmi. Catunnaṃ vassānaṃ accayena āraddhacittā bhikkhū pabbājentu, upasampādentu bhikkhubhāvāyā』』ti. Alattha kho acelo seniyo kukkuravatiko bhagavato santike pabbajjaṃ, alattha upasampadaṃ. Acirūpasampanno kho panāyasmā seniyo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. 『Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā』ti abbhaññāsi. Aññataro kho panāyasmā seniyo arahataṃ ahosīti.

Kukkuravatikasuttaṃ niṭṭhitaṃ sattamaṃ.

Abhayarājakumārasuttaṃ
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho abhayo rājakumāro yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṃ nāṭaputtaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho abhayaṃ rājakumāraṃ nigaṇṭho nāṭaputto etadavoca – 『『ehi tvaṃ, rājakumāra, samaṇassa gotamassa vādaṃ āropehi. Evaṃ te kalyāṇo kittisaddo abbhuggacchissati – 『abhayena rājakumārena samaṇassa gotamassa evaṃ mahiddhikassa evaṃ mahānubhāvassa vādo āropito』』』ti. 『『Yathā kathaṃ panāhaṃ, bhante, samaṇassa gotamassa evaṃ mahiddhikassa evaṃ mahānubhāvassa vādaṃ āropessāmī』』ti? 『『Ehi tvaṃ, rājakumāra, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā samaṇaṃ gotamaṃ evaṃ vadehi – 『bhāseyya nu kho, bhante, tathāgato taṃ vācaṃ yā sā vācā paresaṃ appiyā amanāpā』ti? Sace te samaṇo gotamo evaṃ puṭṭho evaṃ byākaroti – 『bhāseyya, rājakumāra, tathāgato taṃ vācaṃ yā sā vācā paresaṃ appiyā amanāpā』ti, tamenaṃ tvaṃ evaṃ vadeyyāsi – 『atha kiñcarahi te, bhante, puthujjanena nānākaraṇaṃ? Puthujjanopi hi taṃ vācaṃ bhāseyya yā sā vācā paresaṃ appiyā amanāpā』ti. Sace pana te samaṇo gotamo evaṃ puṭṭho evaṃ byākaroti – 『na, rājakumāra, tathāgato taṃ vācaṃ bhāseyya yā sā vācā paresaṃ appiyā amanāpā』ti, tamenaṃ tvaṃ evaṃ vadeyyāsi – 『atha kiñcarahi te, bhante, devadatto byākato – 『『āpāyiko devadatto, nerayiko devadatto, kappaṭṭho devadatto, atekiccho devadatto』』ti? Tāya ca pana te vācāya devadatto kupito ahosi anattamano』ti. Imaṃ kho te, rājakumāra, samaṇo gotamo ubhatokoṭikaṃ pañhaṃ puṭṭho samāno neva sakkhiti uggilituṃ na sakkhiti ogilituṃ. Seyyathāpi nāma purisassa ayosiṅghāṭakaṃ kaṇṭhe vilaggaṃ, so neva sakkuṇeyya uggilituṃ na sakkuṇeyya ogilituṃ; evameva kho te, rājakumāra, samaṇo gotamo imaṃ ubhatokoṭikaṃ pañhaṃ puṭṭho samāno neva sakkhiti uggilituṃ na sakkhiti ogilitu』』nti. 『『Evaṃ, bhante』』ti kho abhayo rājakumāro nigaṇṭhassa nāṭaputtassa paṭissutvā uṭṭhāyāsanā nigaṇṭhaṃ nāṭaputtaṃ abhivādetvā padakkhiṇaṃ katvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.

以下是完整的直譯： 82. 聽到這些,拘利族人子富樓那修牛行對世尊說:"太奇妙了,尊者!太奇妙了,尊者!就像,尊者...請世尊接受我為優婆塞,從今天起終生歸依。"而裸行者犀尼耶修狗行對世尊說:"太奇妙了,尊者!太奇妙了,尊者!就像,尊者...已被闡明。尊者,我歸依世尊、法和比丘僧團。尊者,愿我能在世尊座下出家,愿我能受具足戒。""犀尼耶,凡是從其他教派來到這個法與律中想要出家、想要受具足戒的人,他必須四個月觀察期。四個月過後,如果比丘們滿意,就讓他出家,授予他具足戒成為比丘。不過,我知道人與人是有差別的。" "尊者,如果從其他教派來到這個法與律中想要出家、想要受具足戒的人必須四個月觀察期,四個月過後,如果比丘們滿意,就讓他出家,授予他具足戒成為比丘,那麼我願意觀察四年。四年過後,如果比丘們滿意,就讓他們讓我出家,授予我具足戒成為比丘。"裸行者犀尼耶修狗行獲準在世尊座下出家,獲準受具足戒。受具足戒不久,尊者犀尼耶獨處、遠離、不放逸、熱忱、專注地生活,不久就證得——這是善男子正確地從在家生活出家的目的——無上梵行的終極,在現法中自己證知、證悟、成就並安住。他了知:"生已盡,梵行已立,所作已辦,不受後有。"尊者犀尼耶成為阿羅漢之一。第七狗行者經完。 8. 無畏王子經 83. 如是我聞。一時,世尊住在王舍城(現在的拉杰吉爾)竹林栗鼠feeding ground。那時,無畏王子來到尼乾子若提子那裡。到達后,向尼乾子若提子致敬,然後坐在一旁。坐在一旁的無畏王子,尼乾子若提子對他說:"來吧,王子,去駁斥沙門喬達摩的論點。這樣,你將獲得美好的名聲:'無畏王子駁斥瞭如此有大神通、如此有大威力的沙門喬達摩的論點。'""但是,尊者,我怎麼能駁斥如此有大神通、如此有大威力的沙門喬達摩的論點呢?""來吧,王子,你去沙門喬達摩那裡。到達后,這樣對沙門喬達摩說:'尊者,如來會說那些令他人不喜歡、不愉快的話嗎?'如果沙門喬達摩這樣回答你:'王子,如來會說那些令他人不喜歡、不愉快的話',那麼你就這樣對他說:'那麼,尊者,你和凡夫有什麼區別呢?因為凡夫也會說那些令他人不喜歡、不愉快的話。'如果沙門喬達摩這樣回答你:'不,王子,如來不會說那些令他人不喜歡、不愉快的話',那麼你就這樣對他說:'那麼,尊者,為什麼你說提婆達多"註定墮落,註定下地獄,註定在地獄中一劫,不可救藥"?因為你說這些話,提婆達多生氣、不高興。'王子,沙門喬達摩面對這個兩難問題,既不能吐出,也不能吞下。就像一個人喉嚨里卡著一個鐵鉤,既不能吐出,也不能吞下。同樣地,王子,沙門喬達摩面對這個兩難問題,既不能吐出,也不能吞下。""是的,尊者。"無畏王子回答尼乾子若提子,然後從座位上起身,向尼乾子若提子致敬,右繞后離開,前往世尊所在的地方。到達后,向世尊致敬,然後坐在一旁。

Ekamantaṃ nisinnassa kho abhayassa rājakumārassa sūriyaṃ [suriyaṃ (sī. syā. kaṃ. pī.)] ulloketvā etadahosi – 『『akālo kho ajja bhagavato vādaṃ āropetuṃ . Sve dānāhaṃ sake nivesane bhagavato vādaṃ āropessāmī』』ti bhagavantaṃ etadavoca – 『『adhivāsetu me, bhante, bhagavā svātanāya attacatuttho bhatta』』nti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho abhayo rājakumāro bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho bhagavā tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena abhayassa rājakumārassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho abhayo rājakumāro bhagavantaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho abhayo rājakumāro bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi.
Ekamantaṃ nisinno kho abhayo rājakumāro bhagavantaṃ etadavoca – 『『bhāseyya nu kho, bhante, tathāgato taṃ vācaṃ yā sā vācā paresaṃ appiyā amanāpā』』ti? 『『Na khvettha, rājakumāra, ekaṃsenā』』ti. 『『Ettha, bhante, anassuṃ nigaṇṭhā』』ti. 『『Kiṃ pana tvaṃ, rājakumāra, evaṃ vadesi – 『ettha , bhante, anassuṃ nigaṇṭhā』』』ti? 『『Idhāhaṃ, bhante, yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṃ nāṭaputtaṃ abhivādetvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinnaṃ kho maṃ, bhante, nigaṇṭho nāṭaputto etadavoca – 『ehi tvaṃ, rājakumāra, samaṇassa gotamassa vādaṃ āropehi. Evaṃ te kalyāṇo kittisaddo abbhuggacchissati – abhayena rājakumārena samaṇassa gotamassa evaṃ mahiddhikassa evaṃ mahānubhāvassa vādo āropito』ti. Evaṃ vutte, ahaṃ, bhante, nigaṇṭhaṃ nāṭaputtaṃ etadavocaṃ – 『yathā kathaṃ panāhaṃ , bhante, samaṇassa gotamassa evaṃ mahiddhikassa evaṃ mahānubhāvassa vādaṃ āropessāmī』ti? 『Ehi tvaṃ, rājakumāra, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā samaṇaṃ gotamaṃ evaṃ vadehi – bhāseyya nu kho, bhante, tathāgato taṃ vācaṃ yā sā vācā paresaṃ appiyā amanāpāti? Sace te samaṇo gotamo evaṃ puṭṭho evaṃ byākaroti – bhāseyya, rājakumāra, tathāgato taṃ vācaṃ yā sā vācā paresaṃ appiyā amanāpāti, tamenaṃ tvaṃ evaṃ vadeyyāsi – atha kiñcarahi te, bhante, puthujjanena nānākaraṇaṃ? Puthujjanopi hi taṃ vācaṃ bhāseyya yā sā vācā paresaṃ appiyā amanāpāti. Sace pana te samaṇo gotamo evaṃ puṭṭho evaṃ byākaroti – na, rājakumāra, tathāgato taṃ vācaṃ bhāseyya yā sā vācā paresaṃ appiyā amanāpāti, tamenaṃ tvaṃ evaṃ vadeyyāsi – atha kiñcarahi te, bhante, devadatto byākato – āpāyiko devadatto, nerayiko devadatto, kappaṭṭho devadatto, atekiccho devadattoti? Tāya ca pana te vācāya devadatto kupito ahosi anattamanoti. Imaṃ kho te, rājakumāra, samaṇo gotamo ubhatokoṭikaṃ pañhaṃ puṭṭho samāno neva sakkhiti uggilituṃ na sakkhiti ogilituṃ. Seyyathāpi nāma purisassa ayosiṅghāṭakaṃ kaṇṭhe vilaggaṃ, so neva sakkuṇeyya uggilituṃ na sakkuṇeyya ogilituṃ; evameva kho te, rājakumāra, samaṇo gotamo imaṃ ubhatokoṭikaṃ pañhaṃ puṭṭho samāno neva sakkhiti uggilituṃ na sakkhiti ogilitu』』』nti.

以下是完整的直譯： 84. 無畏王子坐在一旁時,看了看太陽,心想:"現在不是駁斥世尊論點的時候。明天我要在自己家裡駁斥世尊的論點。"於是對世尊說:"尊者,請世尊接受我明天的邀請,帶三位比丘一起來用餐。"世尊以沉默表示接受。然後無畏王子知道世尊已接受邀請,就從座位上起身,向世尊致敬,右繞后離開。第二天早晨,世尊穿好衣服,拿著衣缽,來到無畏王子的住處。到達后,坐在準備好的座位上。然後無畏王子親手以美味的硬食軟食供養世尊,使其滿足。無畏王子見世尊用完餐,放下手中的缽,就拿了一個低矮的座位,坐在一旁。 85. 坐在一旁的無畏王子對世尊說:"尊者,如來會說那些令他人不喜歡、不愉快的話嗎?""王子,這個問題不能一概而論。""尊者,在這一點上尼乾子們失敗了。""王子,你為什麼說'在這一點上尼乾子們失敗了'?""尊者,我去了尼乾子若提子那裡。到達后,向尼乾子若提子致敬,然後坐在一旁。尊者,坐在一旁的我,尼乾子若提子對我說:'來吧,王子,去駁斥沙門喬達摩的論點。這樣,你將獲得美好的名聲:無畏王子駁斥瞭如此有大神通、如此有大威力的沙門喬達摩的論點。'聽到這話,尊者,我對尼乾子若提子說:'但是,尊者,我怎麼能駁斥如此有大神通、如此有大威力的沙門喬達摩的論點呢?''來吧,王子,你去沙門喬達摩那裡。到達后,這樣對沙門喬達摩說:尊者,如來會說那些令他人不喜歡、不愉快的話嗎?如果沙門喬達摩這樣回答你:王子,如來會說那些令他人不喜歡、不愉快的話,那麼你就這樣對他說:那麼,尊者,你和凡夫有什麼區別呢?因為凡夫也會說那些令他人不喜歡、不愉快的話。如果沙門喬達摩這樣回答你:不,王子,如來不會說那些令他人不喜歡、不愉快的話,那麼你就這樣對他說:那麼,尊者,為什麼你說提婆達多"註定墮落,註定下地獄,註定在地獄中一劫,不可救藥"?因為你說這些話,提婆達多生氣、不高興。王子,沙門喬達摩面對這個兩難問題,既不能吐出,也不能吞下。就像一個人喉嚨里卡著一個鐵鉤,既不能吐出,也不能吞下。同樣地,王子,沙門喬達摩面對這個兩難問題,既不能吐出,也不能吞下。'"

Tena kho pana samayena daharo kumāro mando uttānaseyyako abhayassa rājakumārassa aṅke nisinno hoti. Atha kho bhagavā abhayaṃ rājakumāraṃ etadavoca – 『『taṃ kiṃ maññasi, rājakumāra, sacāyaṃ kumāro tuyhaṃ vā pamādamanvāya dhātiyā vā pamādamanvāya kaṭṭhaṃ vā kaṭhalaṃ [kathalaṃ (ka.)] vā mukhe āhareyya, kinti naṃ kareyyāsī』』ti? 『『Āhareyyassāhaṃ, bhante. Sace, bhante, na sakkuṇeyyaṃ ādikeneva āhattuṃ [āharituṃ (syā. kaṃ.)], vāmena hatthena sīsaṃ pariggahetvā [paggahetvā (sī.)] dakkhiṇena hatthena vaṅkaṅguliṃ karitvā salohitampi āhareyyaṃ. Taṃ kissa hetu? Atthi me, bhante, kumāre anukampā』』ti. 『『Evameva kho, rājakumāra, yaṃ tathāgato vācaṃ jānāti abhūtaṃ atacchaṃ anatthasaṃhitaṃ sā ca paresaṃ appiyā amanāpā, na taṃ tathāgato vācaṃ bhāsati. Yampi tathāgato vācaṃ jānāti bhūtaṃ tacchaṃ anatthasaṃhitaṃ sā ca paresaṃ appiyā amanāpā, tampi tathāgato vācaṃ na bhāsati. Yañca kho tathāgato vācaṃ jānāti bhūtaṃ tacchaṃ atthasaṃhitaṃ sā ca paresaṃ appiyā amanāpā, tatra kālaññū tathāgato hoti tassā vācāya veyyākaraṇāya. Yaṃ tathāgato vācaṃ jānāti abhūtaṃ atacchaṃ anatthasaṃhitaṃ sā ca paresaṃ piyā manāpā, na taṃ tathāgato vācaṃ bhāsati. Yampi tathāgato vācaṃ jānāti bhūtaṃ tacchaṃ anatthasaṃhitaṃ sā ca paresaṃ piyā manāpā tampi tathāgato vācaṃ na bhāsati. Yañca tathāgato vācaṃ jānāti bhūtaṃ tacchaṃ atthasaṃhitaṃ sā ca paresaṃ piyā manāpā, tatra kālaññū tathāgato hoti tassā vācāya veyyākaraṇāya. Taṃ kissa hetu? Atthi, rājakumāra, tathāgatassa sattesu anukampā』』ti.
『『Yeme, bhante, khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi samaṇapaṇḍitāpi pañhaṃ abhisaṅkharitvā tathāgataṃ upasaṅkamitvā pucchanti, pubbeva nu kho, etaṃ, bhante , bhagavato cetaso parivitakkitaṃ hoti 『ye maṃ upasaṅkamitvā evaṃ pucchissanti tesāhaṃ evaṃ puṭṭho evaṃ byākarissāmī』ti, udāhu ṭhānasovetaṃ tathāgataṃ paṭibhātī』』ti?

『『Tena hi, rājakumāra, taññevettha paṭipucchissāmi, yathā te khameyya tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, rājakumāra, kusalo tvaṃ rathassa aṅgapaccaṅgāna』』nti?

『『Evaṃ, bhante, kusalo ahaṃ rathassa aṅgapaccaṅgāna』』nti.

『『Taṃ kiṃ maññasi, rājakumāra, ye taṃ upasaṅkamitvā evaṃ puccheyyuṃ – 『kiṃ nāmidaṃ rathassa aṅgapaccaṅga』nti? Pubbeva nu kho te etaṃ cetaso parivitakkitaṃ assa 『ye maṃ upasaṅkamitvā evaṃ pucchissanti tesāhaṃ evaṃ puṭṭho evaṃ byākarissāmī』ti, udāhu ṭhānasovetaṃ paṭibhāseyyā』』ti?

『『Ahañhi, bhante, rathiko saññāto kusalo rathassa aṅgapaccaṅgānaṃ. Sabbāni me rathassa aṅgapaccaṅgāni suviditāni. Ṭhānasovetaṃ maṃ paṭibhāseyyā』』ti .

『『Evameva kho, rājakumāra, ye te khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi samaṇapaṇḍitāpi pañhaṃ abhisaṅkharitvā tathāgataṃ upasaṅkamitvā pucchanti, ṭhānasovetaṃ tathāgataṃ paṭibhāti. Taṃ kissa hetu? Sā hi, rājakumāra, tathāgatassa dhammadhātu suppaṭividdhā yassā dhammadhātuyā suppaṭividdhattā ṭhānasovetaṃ tathāgataṃ paṭibhātī』』ti.

Evaṃ vutte, abhayo rājakumāro bhagavantaṃ etadavoca – 『『abhikkantaṃ, bhante, abhikkantaṃ, bhante…pe… ajjatagge pāṇupetaṃ saraṇaṃ gata』』nti.

Abhayarājakumārasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.

Bahuvedanīyasuttaṃ

以下是完整的直譯： 86. 那時,一個年幼的嬰兒躺在無畏王子的膝上。世尊對無畏王子說:"王子,你怎麼看,如果這個嬰兒因為你或保姆的疏忽而把木頭或石子放進嘴裡,你會怎麼做?""尊者,我會把它取出來。如果我不能立即取出,我會用左手固定他的頭,用右手彎曲手指,即使流血也要把它取出來。為什麼?因為,尊者,我對這個嬰兒有憐憫之心。""同樣地,王子,如來知道某些話是虛假的、不真實的、無益的,而且令他人不喜歡、不愉快,如來就不說那樣的話。即使如來知道某些話是真實的、如實的,但無益的,而且令他人不喜歡、不愉快,如來也不說那樣的話。但是如來知道某些話是真實的、如實的、有益的,雖然令他人不喜歡、不愉快,如來會選擇適當的時機說那樣的話。如來知道某些話是虛假的、不真實的、無益的,雖然令他人喜歡、愉快,如來不說那樣的話。即使如來知道某些話是真實的、如實的,但無益的,雖然令他人喜歡、愉快,如來也不說那樣的話。但是如來知道某些話是真實的、如實的、有益的,而且令他人喜歡、愉快,如來會選擇適當的時機說那樣的話。為什麼?因為,王子,如來對眾生有憐憫之心。" 87. "尊者,那些剎帝利賢者、婆羅門賢者、居士賢者和沙門賢者準備好問題來問如來,尊者世尊是否預先就想到:'他們會來問我這樣的問題,我會這樣回答他們',還是當場就能回答?""那麼,王子,我反問你,你覺得合適就回答。王子,你怎麼看,你精通車輛的各個部件嗎?""是的,尊者,我精通車輛的各個部件。""王子,你怎麼看,如果有人來問你:'這個車輛的部件叫什麼名字?'你是否預先就想到:'他們會來問我這樣的問題,我會這樣回答他們',還是當場就能回答?""尊者,我是一個著名的車伕,精通車輛的各個部件。我完全瞭解車輛的所有部件。我會當場就能回答。""同樣地,王子,那些剎帝利賢者、婆羅門賢者、居士賢者和沙門賢者準備好問題來問如來,如來當場就能回答。為什麼?因為,王子,如來已經完全通達了法界,由於完全通達了法界,所以如來當場就能回答。" 聽到這些,無畏王子對世尊說:"太奇妙了,尊者!太奇妙了,尊者!...從今天起終生歸依。" 第八無畏王子經完。 9. 多受經

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho pañcakaṅgo thapati yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmantaṃ udāyiṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho pañcakaṅgo thapati āyasmantaṃ udāyiṃ etadavoca – 『『kati nu kho, bhante udāyi, vedanā vuttā bhagavatā』』ti? 『『Tisso kho, thapati [gahapati (syā. kaṃ. pī.)], vedanā vuttā bhagavatā. Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā kho, thapati, tisso vedanā vuttā bhagavatā』』ti. Evaṃ vutte, pañcakaṅgo thapati āyasmantaṃ udāyiṃ etadavoca – 『『na kho, bhante udāyi, tisso vedanā vuttā bhagavatā; dve vedanā vuttā bhagavatā – sukhā vedanā, dukkhā vedanā. Yāyaṃ, bhante, adukkhamasukhā vedanā santasmiṃ esā paṇīte sukhe vuttā bhagavatā』』ti. Dutiyampi kho āyasmā udāyī pañcakaṅgaṃ thapatiṃ etadavoca – 『『na kho, gahapati, dve vedanā vuttā bhagavatā; tisso vedanā vuttā bhagavatā. Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā kho, thapati, tisso vedanā vuttā bhagavatā』』ti. Dutiyampi kho pañcakaṅgo thapati āyasmantaṃ udāyiṃ etadavoca – 『『na kho, bhante udāyi, tisso vedanā vuttā bhagavatā; dve vedanā vuttā bhagavatā – sukhā vedanā, dukkhā vedanā. Yāyaṃ, bhante , adukkhamasukhā vedanā santasmiṃ esā paṇīte sukhe vuttā bhagavatā』』ti. Tatiyampi kho āyasmā udāyī pañcakaṅgaṃ thapatiṃ etadavoca – 『『na kho, thapati, dve vedanā vuttā bhagavatā; tisso vedanā vuttā bhagavatā. Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā kho, thapati, tisso vedanā vuttā bhagavatā』』ti. Tatiyampi kho pañcakaṅgo thapati āyasmantaṃ udāyiṃ etadavoca – 『『na kho, bhante udāyi, tisso vedanā vuttā bhagavatā, dve vedanā vuttā bhagavatā – sukhā vedanā, dukkhā vedanā. Yāyaṃ, bhante, adukkhamasukhā vedanā santasmiṃ esā paṇīte sukhe vuttā bhagavatā』』ti. Neva kho sakkhi āyasmā udāyī pañcakaṅgaṃ thapatiṃ saññāpetuṃ na panāsakkhi pañcakaṅgo thapati āyasmantaṃ udāyiṃ saññāpetuṃ.
Assosi kho āyasmā ānando āyasmato udāyissa pañcakaṅgena thapatinā saddhiṃ imaṃ kathāsallāpaṃ. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando yāvatako ahosi āyasmato udāyissa pañcakaṅgena thapatinā saddhiṃ kathāsallāpo taṃ sabbaṃ bhagavato ārocesi. Evaṃ vutte, bhagavā āyasmantaṃ ānandaṃ etadavoca – 『『santaññeva kho, ānanda, pariyāyaṃ pañcakaṅgo thapati udāyissa nābbhanumodi, santaññeva ca pana pariyāyaṃ udāyī pañcakaṅgassa thapatissa nābbhanumodi. Dvepānanda, vedanā vuttā mayā pariyāyena , tissopi vedanā vuttā mayā pariyāyena, pañcapi vedanā vuttā mayā pariyāyena, chapi vedanā vuttā mayā pariyāyena, aṭṭhārasapi vedanā vuttā mayā pariyāyena, chattiṃsapi vedanā vuttā mayā pariyāyena, aṭṭhasatampi vedanā vuttā mayā pariyāyena. Evaṃ pariyāyadesito kho, ānanda, mayā dhammo. Evaṃ pariyāyadesite kho, ānanda, mayā dhamme ye aññamaññassa subhāsitaṃ sulapitaṃ na samanujānissanti na samanumaññissanti na samanumodissanti tesametaṃ pāṭikaṅkhaṃ – bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharissanti. Evaṃ pariyāyadesito kho, ānanda, mayā dhammo. Evaṃ pariyāyadesite kho, ānanda, mayā dhamme ye aññamaññassa subhāsitaṃ sulapitaṃ samanujānissanti samanumaññissanti samanumodissanti tesametaṃ pāṭikaṅkhaṃ – samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharissanti』』.

以下是完整的直譯： 88. 如是我聞。一時,世尊住在舍衛城(現在的薩赫特-默赫特)祇樹給孤獨園。那時,五支工匠來到尊者優陀夷所在的地方。到達后,向尊者優陀夷致敬,然後坐在一旁。坐在一旁的五支工匠對尊者優陀夷說:"尊者優陀夷,世尊說有幾種受?" "工匠,世尊說有三種受。樂受、苦受、不苦不樂受——工匠,這就是世尊所說的三種受。"聽到這話,五支工匠對尊者優陀夷說:"尊者優陀夷,世尊不是說三種受;世尊說有兩種受——樂受、苦受。尊者,至於這不苦不樂受,世尊說這是寂靜、殊勝的樂。"尊者優陀夷第二次對五支工匠說:"居士,世尊不是說兩種受;世尊說有三種受。樂受、苦受、不苦不樂受——工匠,這就是世尊所說的三種受。"五支工匠第二次對尊者優陀夷說:"尊者優陀夷,世尊不是說三種受;世尊說有兩種受——樂受、苦受。尊者,至於這不苦不樂受,世尊說這是寂靜、殊勝的樂。"尊者優陀夷第三次對五支工匠說:"工匠,世尊不是說兩種受;世尊說有三種受。樂受、苦受、不苦不樂受——工匠,這就是世尊所說的三種受。"五支工匠第三次對尊者優陀夷說:"尊者優陀夷,世尊不是說三種受;世尊說有兩種受——樂受、苦受。尊者,至於這不苦不樂受,世尊說這是寂靜、殊勝的樂。"尊者優陀夷既不能說服五支工匠,五支工匠也不能說服尊者優陀夷。 89. 尊者阿難聽到了尊者優陀夷與五支工匠的這番對話。然後尊者阿難來到世尊所在的地方。到達后,向世尊致敬,然後坐在一旁。坐在一旁的尊者阿難將尊者優陀夷與五支工匠的全部對話告訴了世尊。聽到這些,世尊對尊者阿難說:"阿難,五支工匠有一種方式沒有贊同優陀夷,優陀夷也有一種方式沒有贊同五支工匠。阿難,我以一種方式說有兩種受,我也以一種方式說有三種受,我也以一種方式說有五種受,我也以一種方式說有六種受,我也以一種方式說有十八種受,我也以一種方式說有三十六種受,我也以一種方式說有一百零八種受。阿難,我就是這樣以不同方式教導法。阿難,當我這樣以不同方式教導法時,那些不認同、不贊同、不隨喜彼此善說、善語的人,可以預料他們會爭吵、爭論、爭執,用言語的利刃互相攻擊。阿難,當我這樣以不同方式教導法時,那些認同、贊同、隨喜彼此善說、善語的人,可以預料他們會和睦相處、歡喜、不爭論,如水乳交融,以慈愛的眼光相視而住。"

『『Pañca kho ime, ānanda, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, sotaviññeyyā saddā…pe… ghānaviññeyyā gandhā…pe… jivhāviññeyyā rasā…pe… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā – ime kho, ānanda, pañca kāmaguṇā. Yaṃ kho, ānanda, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ idaṃ vuccati kāmasukhaṃ.

『『Yo kho, ānanda, evaṃ vadeyya – 『etaparamaṃ sattā sukhaṃ somanassaṃ paṭisaṃvedentī』ti, idamassa nānujānāmi. Taṃ kissa hetu? Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca. Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati . Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

『『Yo kho, ānanda, evaṃ vadeyya – 『etaparamaṃ sattā sukhaṃ somanassaṃ paṭisaṃvedentī』ti, idamassa nānujānāmi. Taṃ kissa hetu? Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca. Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

『『Yo kho, ānanda, evaṃ vadeyya…pe…. Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

『『Yo kho, ānanda, evaṃ vadeyya…pe…. Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu sukhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharati. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

『『Yo kho, ānanda, evaṃ vadeyya…pe…. Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca ? Idhānanda, bhikkhu sabbaso rūpasaññānaṃ samatikkamā, paṭighasaññānaṃ atthaṅgamā, nānattasaññānaṃ amanasikārā 『ananto ākāso』ti ākāsānañcāyatanaṃ upasampajja viharati. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

『『Yo kho, ānanda, evaṃ vadeyya…pe…. Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma 『anantaṃ viññāṇa』nti viññāṇañcāyatanaṃ upasampajja viharati. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

『『Yo kho, ānanda, evaṃ vadeyya…pe…. Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma 『natthi kiñcī』ti ākiñcaññāyatanaṃ upasampajja viharati. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

『『Yo kho, ānanda, evaṃ vadeyya…pe…. Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

『『Yo kho, ānanda, evaṃ vadeyya – 『etaparamaṃ sattā sukhaṃ somanassaṃ paṭisaṃvedentī』ti, idamassa nānujānāmi. Taṃ kissa hetu? Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca. Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

以下是完整的直譯： 90. "阿難,有這五種欲。哪五種?眼識可識別的色,可愛的、可意的、悅意的、愛色的、伴隨慾望的、令人貪染的;耳識可識別的聲...鼻識可識別的香...舌識可識別的味...身識可識別的觸,可愛的、可意的、悅意的、愛色的、伴隨慾望的、令人貪染的——阿難,這就是五種欲。阿難,緣于這五種欲而生起的樂和喜悅,這被稱為欲樂。 "阿難,如果有人這樣說:'這是眾生所能體驗的最高樂和喜悅',我不認同這種說法。為什麼?阿難,因為有比這種樂更殊勝、更微妙的樂。阿難,什麼是比這種樂更殊勝、更微妙的樂?阿難,在這裡,比丘離欲、離不善法,有尋有伺,由離生喜樂,成就並住于初禪。阿難,這就是比那種樂更殊勝、更微妙的樂。 "阿難,如果有人這樣說:'這是眾生所能體驗的最高樂和喜悅',我不認同這種說法。為什麼?阿難,因為有比這種樂更殊勝、更微妙的樂。阿難,什麼是比這種樂更殊勝、更微妙的樂?阿難,在這裡,比丘尋伺寂靜...成就並住于第二禪。阿難,這就是比那種樂更殊勝、更微妙的樂。 "阿難,如果有人這樣說...阿難,什麼是比這種樂更殊勝、更微妙的樂?阿難,在這裡,比丘離喜...成就並住于第三禪。阿難,這就是比那種樂更殊勝、更微妙的樂。 "阿難,如果有人這樣說...阿難,什麼是比這種樂更殊勝、更微妙的樂?阿難,在這裡,比丘舍樂...成就並住于第四禪。阿難,這就是比那種樂更殊勝、更微妙的樂。 "阿難,如果有人這樣說...阿難,什麼是比這種樂更殊勝、更微妙的樂?阿難,在這裡,比丘超越一切色想,滅有對想,不作意種種想,成就並住于'虛空無邊處'。阿難,這就是比那種樂更殊勝、更微妙的樂。 "阿難,如果有人這樣說...阿難,什麼是比這種樂更殊勝、更微妙的樂?阿難,在這裡,比丘超越一切虛空無邊處,成就並住于'識無邊處'。阿難,這就是比那種樂更殊勝、更微妙的樂。 "阿難,如果有人這樣說...阿難,什麼是比這種樂更殊勝、更微妙的樂?阿難,在這裡,比丘超越一切識無邊處,成就並住于'無所有處'。阿難,這就是比那種樂更殊勝、更微妙的樂。 "阿難,如果有人這樣說...阿難,什麼是比這種樂更殊勝、更微妙的樂?阿難,在這裡,比丘超越一切無所有處,成就並住于非想非非想處。阿難,這就是比那種樂更殊勝、更微妙的樂。 "阿難,如果有人這樣說:'這是眾生所能體驗的最高樂和喜悅',我不認同這種說法。為什麼?阿難,因為有比這種樂更殊勝、更微妙的樂。阿難,什麼是比這種樂更殊勝、更微妙的樂?阿難,在這裡,比丘超越一切非想非非想處,成就並住于想受滅。阿難,這就是比那種樂更殊勝、更微妙的樂。

『『Ṭhānaṃ kho panetaṃ, ānanda, vijjati yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – 『saññāvedayitanirodhaṃ samaṇo gotamo āha; tañca sukhasmiṃ paññapeti. Tayidaṃ kiṃsu, tayidaṃ kathaṃsū』ti? Evaṃvādino, ānanda, aññatitthiyā paribbājakā evamassu vacanīyā – 『na kho, āvuso, bhagavā sukhaṃyeva vedanaṃ sandhāya sukhasmiṃ paññapeti; api ca, āvuso, yattha yattha sukhaṃ upalabbhati yahiṃ yahiṃ taṃ taṃ tathāgato sukhasmiṃ paññapetī』』』ti.

Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.

Bahuvedanīyasuttaṃ niṭṭhitaṃ navamaṃ.

Apaṇṇakasuttaṃ
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』ti. 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 nisinne kho sāleyyake brāhmaṇagahapatike bhagavā etadavoca – 『『atthi pana vo, gahapatayo, koci manāpo satthā yasmiṃ vo ākāravatī saddhā paṭiladdhā』』ti? 『『Natthi kho no, bhante, koci manāpo satthā yasmiṃ no ākāravatī saddhā paṭiladdhā』』ti. 『『Manāpaṃ vo, gahapatayo, satthāraṃ alabhantehi ayaṃ apaṇṇako dhammo samādāya vattitabbo. Apaṇṇako hi, gahapatayo, dhammo samatto samādinno, so vo bhavissati dīgharattaṃ hitāya sukhāya. Katamo ca, gahapatayo, apaṇṇako dhammo』』?
『『Santi , gahapatayo, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 『natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ; natthi sukatadukkaṭānaṃ [sukaṭadukkaṭānaṃ (sī. syā. kaṃ. pī.)] kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko; natthi mātā, natthi pitā; natthi sattā opapātikā; natthi loke samaṇabrāhmaṇā sammaggatā [samaggatā (ka.)] sammā paṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī』ti. Tesaṃyeva kho, gahapatayo, samaṇabrāhmaṇānaṃ eke samaṇabrāhmaṇā ujuvipaccanīkavādā. Te evamāhaṃsu – 『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 sammā paṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī』ti. Taṃ kiṃ maññatha, gahapatayo – 『nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā』』』ti? 『『Evaṃ, bhante』』.

以下是完整的直譯： 91. "阿難,有這種可能,其他教派的遊行者可能會這樣說:'沙門喬達摩說想受滅,並將其歸類為樂。這是什麼?這是怎麼回事?'阿難,當其他教派的遊行者這樣說時,應該這樣回答他們:'朋友們,世尊不是僅僅指樂受而將其歸類為樂;朋友們,無論在哪裡可以獲得樂,如來就將那裡歸類為樂。'" 世尊說了這些。尊者阿難滿意並歡喜世尊所說。第九多受經完。 10. 無疑經 92. 如是我聞。一時,世尊與大比丘僧團一起在拘薩羅國遊行,來到一個名叫沙羅的拘薩羅婆羅門村莊。沙羅村的婆羅門居士們聽說:"據說,沙門喬達摩,釋迦子,從釋迦族出家,與大比丘僧團一起在拘薩羅國遊行,已經到達沙羅。關於這位喬達摩尊者,有這樣美好的名聲流傳:'這位世尊是阿羅漢、正等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛陀、世尊。'他以自己的智慧證知、證悟、宣說這個包括天、魔、梵天,以及沙門、婆羅門、天、人在內的世界。他宣說初善、中善、后善,有義、有文的法,開示完全圓滿清凈的梵行。見到這樣的阿羅漢是好事。"於是沙羅村的婆羅門居士們來到世尊所在的地方。到達后,有些人向世尊致敬,然後坐在一旁;有些人與世尊互相問候,互相寒暄後坐在一旁;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。 93. 對坐在一旁的沙羅村婆羅門居士們,世尊這樣說:"居士們,你們有沒有喜歡的導師,對他有理由的信心?""尊者,我們沒有喜歡的導師,對他有理由的信心。""居士們,既然你們沒有得到喜歡的導師,那麼你們應該接受並實踐這個無疑法。居士們,因為無疑法被完全接受並實踐,將會長期有益於你們,帶來幸福。居士們,什麼是無疑法?" 94. "居士們,有一些沙門、婆羅門持這樣的論點、這樣的見解:'沒有佈施,沒有祭祀,沒有供養;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,他們以自己的智慧證知、證悟、宣說今世和來世。'居士們,另一些沙門、婆羅門則與這些沙門、婆羅門持完全相反的論點。他們這樣說:'有佈施,有祭祀,有供養;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,他們以自己的智慧證知、證悟、宣說今世和來世。'居士們,你們怎麼看?這些沙門、婆羅門是不是持完全相反的論點?""是的,尊者。"

『『Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 『natthi dinnaṃ, natthi yiṭṭhaṃ…pe… ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī』ti tesametaṃ pāṭikaṅkhaṃ? Yamidaṃ [yadidaṃ (ka.)] kāyasucaritaṃ, vacīsucaritaṃ, manosucaritaṃ – ime tayo kusale dhamme abhinivajjetvā [abhinibbajjetvā (syā. kaṃ.), abhinibbijjitvā (ka.)] yamidaṃ [yadidaṃ (ka.)] kāyaduccaritaṃ, vacīduccaritaṃ, manoduccaritaṃ – ime tayo akusale dhamme samādāya vattissanti. Taṃ kissa hetu? Na hi te bhonto samaṇabrāhmaṇā passanti akusalānaṃ dhammānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, kusalānaṃ dhammānaṃ nekkhamme ānisaṃsaṃ vodānapakkhaṃ. Santaṃyeva pana paraṃ lokaṃ 『natthi paro loko』 tissa diṭṭhi hoti; sāssa hoti micchādiṭṭhi. Santaṃyeva kho pana paraṃ lokaṃ 『natthi paro loko』ti saṅkappeti; svāssa hoti micchāsaṅkappo. Santaṃyeva kho pana paraṃ lokaṃ 『natthi paro loko』ti vācaṃ bhāsati; sāssa hoti micchāvācā. Santaṃyeva kho pana paraṃ lokaṃ 『natthi paro loko』ti āha; ye te arahanto paralokaviduno tesamayaṃ paccanīkaṃ karoti. Santaṃyeva kho pana paraṃ lokaṃ 『natthi paro loko』ti paraṃ saññāpeti [paññāpeti (ka.)]; sāssa hoti asaddhammasaññatti [assaddhammapaññatti (ka.)]. Tāya ca pana asaddhammasaññattiyā attānukkaṃseti, paraṃ vambheti. Iti pubbeva kho panassa susīlyaṃ pahīnaṃ hoti, dussīlyaṃ paccupaṭṭhitaṃ – ayañca micchādiṭṭhi micchāsaṅkappo micchāvācā ariyānaṃ paccanīkatā asaddhammasaññatti attukkaṃsanā paravambhanā. Evamassime [evaṃ』si』me』 (sī. syā. kaṃ. pī.)] aneke pāpakā akusalā dhammā sambhavanti micchādiṭṭhipaccayā.

『『Tatra , gahapatayo, viññū puriso iti paṭisañcikkhati – 『sace kho natthi paro loko evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā sotthimattānaṃ karissati; sace kho atthi paro loko evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissati. Kāmaṃ kho pana māhu paro loko, hotu nesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ; atha ca panāyaṃ bhavaṃ purisapuggalo diṭṭheva dhamme viññūnaṃ gārayho – dussīlo purisapuggalo micchādiṭṭhi natthikavādo』ti. Sace kho attheva paro loko, evaṃ imassa bhoto purisapuggalassa ubhayattha kaliggaho – yañca diṭṭheva dhamme viññūnaṃ gārayho, yañca kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissati. Evamassāyaṃ apaṇṇako dhammo dussamatto samādinno, ekaṃsaṃ pharitvā tiṭṭhati, riñcati kusalaṃ ṭhānaṃ.

以下是完整的直譯： 95. "在這種情況下,居士們,那些持這樣論點、這樣見解的沙門、婆羅門:'沒有佈施,沒有祭祀...他們以自己的智慧證知、證悟、宣說今世和來世。'他們可以預期什麼?他們會避開身善行、語善行、意善行這三種善法,而接受並實踐身惡行、語惡行、意惡行這三種不善法。為什麼?因為這些尊貴的沙門、婆羅門看不到不善法的過患、低劣、污穢,也看不到善法的出離、功德、清凈方面。雖然有來世,但他們的見解是'沒有來世';這是他們的邪見。雖然有來世,但他們思維'沒有來世';這是他們的邪思維。雖然有來世,但他們說'沒有來世';這是他們的邪語。雖然有來世,但他們說'沒有來世';他們與那些知曉來世的阿羅漢作對。雖然有來世,但他們教導他人'沒有來世';這是他們的非法教導。通過這種非法教導,他們抬高自己,貶低他人。這樣,他們之前的善戒已經捨棄,惡戒已經建立 - 這種邪見、邪思維、邪語、與聖者作對、非法教導、抬高自己、貶低他人。因為邪見的緣故,這些眾多的惡不善法就產生了。 "在這種情況下,居士們,智者這樣思考:'如果沒有來世,那麼這個人在身壞命終之後會安然無恙;如果有來世,那麼這個人在身壞命終之後會投生到惡趣、惡道、墮處、地獄。姑且不論來世是否存在,就讓這些尊貴的沙門、婆羅門的話是真的吧;但是這個人在現世就會被智者譴責 - 一個惡戒的人,持邪見,主張虛無。'如果真的有來世,那麼這個人在兩方面都失敗了 - 他在現世被智者譴責,在身壞命終之後會投生到惡趣、惡道、墮處、地獄。這樣,他錯誤地接受並實踐了這個無疑法,只佔據了一邊,放棄了善處。

『『Tatra , gahapatayo, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 『atthi dinnaṃ…pe… ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī』ti tesametaṃ pāṭikaṅkhaṃ? Yamidaṃ kāyaduccaritaṃ, vacīduccaritaṃ, manoduccaritaṃ – ime tayo akusale dhamme abhinivajjetvā yamidaṃ kāyasucaritaṃ, vacīsucaritaṃ, manosucaritaṃ – ime tayo kusale dhamme samādāya vattissanti. Taṃ kissa hetu? Passanti hi te bhonto samaṇabrāhmaṇā akusalānaṃ dhammānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, kusalānaṃ dhammānaṃ nekkhamme ānisaṃsaṃ vodānapakkhaṃ. Santaṃyeva kho pana paraṃ lokaṃ 『atthi paro loko』 tissa diṭṭhi hoti; sāssa hoti sammādiṭṭhi. Santaṃyeva kho pana paraṃ lokaṃ 『atthi paro loko』ti saṅkappeti; svāssa hoti sammāsaṅkappo. Santaṃyeva kho pana paraṃ lokaṃ 『atthi paro loko』ti vācaṃ bhāsati; sāssa hoti sammāvācā. Santaṃyeva kho pana paraṃ lokaṃ 『atthi paro loko』ti āha; ye te arahanto paralokaviduno tesamayaṃ na paccanīkaṃ karoti. Santaṃyeva kho pana paraṃ lokaṃ 『atthi paro loko』ti paraṃ saññāpeti; sāssa hoti saddhammasaññatti. Tāya ca pana saddhammasaññattiyā nevattānukkaṃseti, na paraṃ vambheti. Iti pubbeva kho panassa dussīlyaṃ pahīnaṃ hoti, susīlyaṃ paccupaṭṭhitaṃ – ayañca sammādiṭṭhi sammāsaṅkappo sammāvācā ariyānaṃ apaccanīkatā saddhammasaññatti anattukkaṃsanā aparavambhanā. Evamassime aneke kusalā dhammā sambhavanti sammādiṭṭhipaccayā.

『『Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati – 『sace kho atthi paro loko , evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissati. Kāmaṃ kho pana māhu paro loko, hotu nesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ; atha ca panāyaṃ bhavaṃ purisapuggalo diṭṭheva dhamme viññūnaṃ pāsaṃso – sīlavā purisapuggalo sammādiṭṭhi atthikavādo』ti. Sace kho attheva paro loko, evaṃ imassa bhoto purisapuggalassa ubhayattha kaṭaggaho – yañca diṭṭheva dhamme viññūnaṃ pāsaṃso, yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissati. Evamassāyaṃ apaṇṇako dhammo susamatto samādinno, ubhayaṃsaṃ pharitvā tiṭṭhati, riñcati akusalaṃ ṭhānaṃ.

以下是完整的直譯： 96. "在這種情況下,居士們,那些持這樣論點、這樣見解的沙門、婆羅門:'有佈施...他們以自己的智慧證知、證悟、宣說今世和來世。'他們可以預期什麼?他們會避開身惡行、語惡行、意惡行這三種不善法,而接受並實踐身善行、語善行、意善行這三種善法。為什麼?因為這些尊貴的沙門、婆羅門看到了不善法的過患、低劣、污穢,也看到了善法的出離、功德、清凈方面。因為有來世,所以他們的見解是'有來世';這是他們的正見。因為有來世,所以他們思維'有來世';這是他們的正思維。因為有來世,所以他們說'有來世';這是他們的正語。因為有來世,所以他們說'有來世';他們不與那些知曉來世的阿羅漢作對。因為有來世,所以他們教導他人'有來世';這是他們的正法教導。通過這種正法教導,他們既不抬高自己,也不貶低他人。這樣,他們之前的惡戒已經捨棄,善戒已經建立 - 這種正見、正思維、正語、不與聖者作對、正法教導、不抬高自己、不貶低他人。因為正見的緣故,這些眾多的善法就產生了。 "在這種情況下,居士們,智者這樣思考:'如果有來世,那麼這個人在身壞命終之後會投生到善趣、天界。姑且不論來世是否存在,就讓這些尊貴的沙門、婆羅門的話是真的吧;但是這個人在現世就會被智者稱讚 - 一個有戒的人,持正見,主張有來世。'如果真的有來世,那麼這個人在兩方面都成功了 - 他在現世被智者稱讚,在身壞命終之後會投生到善趣、天界。這樣,他正確地接受並實踐了這個無疑法,佔據了兩邊,放棄了不善處。

『『Santi, gahapatayo, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 『karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato [pāṇamatimāpayato (sī. pī.), pāṇamatipātāpayato (syā. kaṃ.), pāṇamatipāpayato (ka.)], adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato; karoto na karīyati pāpaṃ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento, chindanto chedāpento, pacanto pācento; natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento, yajanto yajāpento; natthi tatonidānaṃ puññaṃ, natthi puññassa āgamo. Dānena damena saṃyamena saccavajjena [saccavācena (ka.)] natthi puññaṃ, natthi puññassa āgamo』ti. Tesaṃyeva kho, gahapatayo, samaṇabrāhmaṇānaṃ eke samaṇabrāhmaṇā ujuvipaccanīkavādā te evamāhaṃsu – 『karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato; karoto karīyati pāpaṃ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, atthi tatonidānaṃ pāpaṃ, atthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento, chindanto chedāpento, pacanto pācento; atthi tatonidānaṃ pāpaṃ, atthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento, yajanto yajāpento; atthi tatonidānaṃ puññaṃ, atthi puññassa āgamo. Dānena damena saṃyamena saccavajjena atthi puññaṃ, atthi puññassa āgamo』ti. Taṃ kiṃ maññatha, gahapatayo, nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā』』ti? 『『Evaṃ, bhante』』.

以下是完整的直譯： 97. "居士們,有一些沙門、婆羅門持這樣的論點、這樣的見解:'自己做或教唆他人做,自己切割或教唆他人切割,自己煮或教唆他人煮,自己使人悲傷或教唆他人使人悲傷,自己使人疲憊或教唆他人使人疲憊,自己使人顫抖或教唆他人使人顫抖,自己殺生,偷盜,破門而入,搶劫,打家劫舍,埋伏搶劫,姦淫他人妻子,說謊;做這些事的人並不造惡。即使有人用邊緣鋒利如剃刀的輪子,把這地上的生命切成一堆肉,也不會因此而有罪,罪不會因此而來。即使有人到恒河南岸去殺戮、屠殺、切割、教唆切割、煮、煎烤,也不會因此而有罪,罪不會因此而來。即使有人到恒河北岸去佈施、教唆佈施、祭祀、教唆祭祀,也不會因此而有功德,功德不會因此而來。通過佈施、自製、克己、說實話,沒有功德,功德不會因此而來。'居士們,另一些沙門、婆羅門則與這些沙門、婆羅門持完全相反的論點。他們這樣說:'自己做或教唆他人做,自己切割或教唆他人切割,自己煮或教唆他人煮,自己使人悲傷或教唆他人使人悲傷,自己使人疲憊或教唆他人使人疲憊,自己使人顫抖或教唆他人使人顫抖,自己殺生,偷盜,破門而入,搶劫,打家劫舍,埋伏搶劫,姦淫他人妻子,說謊;做這些事的人確實造惡。如果有人用邊緣鋒利如剃刀的輪子,把這地上的生命切成一堆肉,會因此而有罪,罪會因此而來。如果有人到恒河南岸去殺戮、屠殺、切割、教唆切割、煮、煎烤,會因此而有罪,罪會因此而來。如果有人到恒河北岸去佈施、教唆佈施、祭祀、教唆祭祀,會因此而有功德,功德會因此而來。通過佈施、自製、克己、說實話,有功德,功德會因此而來。'居士們,你們怎麼看?這些沙門、婆羅門是不是持完全相反的論點?""是的,尊者。"

『『Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 『karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato; karoto na karīyati pāpaṃ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento…pe… dānena damena saṃyamena saccavajjena natthi puññaṃ, natthi puññassa āgamo』ti tesametaṃ pāṭikaṅkhaṃ? Yamidaṃ kāyasucaritaṃ, vacīsucaritaṃ, manosucaritaṃ – ime tayo kusale dhamme abhinivajjetvā yamidaṃ kāyaduccaritaṃ, vacīduccaritaṃ, manoduccaritaṃ – ime tayo akusale dhamme samādāya vattissanti. Taṃ kissa hetu? Na hi te bhonto samaṇabrāhmaṇā passanti akusalānaṃ dhammānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, kusalānaṃ dhammānaṃ nekkhamme ānisaṃsaṃ vodānapakkhaṃ. Santaṃyeva kho pana kiriyaṃ 『natthi kiriyā』 tissa diṭṭhi hoti; sāssa hoti micchādiṭṭhi. Santaṃyeva kho pana kiriyaṃ 『natthi kiriyā』ti saṅkappeti; svāssa hoti micchāsaṅkappo. Santaṃyeva kho pana kiriyaṃ 『natthi kiriyā』ti vācaṃ bhāsati; sāssa hoti micchāvācā. Santaṃyeva kho pana kiriyaṃ 『natthi kiriyā』ti āha, ye te arahanto kiriyavādā tesamayaṃ paccanīkaṃ karoti. Santaṃyeva kho pana kiriyaṃ 『natthi kiriyā』ti paraṃ saññāpeti; sāssa hoti asaddhammasaññatti. Tāya ca pana asaddhammasaññattiyā attānukkaṃseti, paraṃ vambheti. Iti pubbeva kho panassa susīlyaṃ pahīnaṃ hoti, dussīlyaṃ paccupaṭṭhitaṃ – ayañca micchādiṭṭhi micchāsaṅkappo micchāvācā ariyānaṃ paccanīkatā asaddhammasaññatti attukkaṃsanā paravambhanā. Evamassime aneke pāpakā akusalā dhammā sambhavanti micchādiṭṭhipaccayā.

『『Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati – 『sace kho natthi kiriyā, evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā sotthimattānaṃ karissati; sace kho atthi kiriyā evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissati. Kāmaṃ kho pana māhu kiriyā, hotu nesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ; atha ca panāyaṃ bhavaṃ purisapuggalo diṭṭheva dhamme viññūnaṃ gārayho – dussīlo purisapuggalo micchādiṭṭhi akiriyavādo』ti. Sace kho attheva kiriyā, evaṃ imassa bhoto purisapuggalassa ubhayattha kaliggaho – yañca diṭṭheva dhamme viññūnaṃ gārayho, yañca kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissati. Evamassāyaṃ apaṇṇako dhammo dussamatto samādinno, ekaṃsaṃ pharitvā tiṭṭhati, riñcati kusalaṃ ṭhānaṃ.

以下是完整的直譯： 98. "在這種情況下,居士們,那些持這樣論點、這樣見解的沙門、婆羅門:'自己做或教唆他人做,自己切割或教唆他人切割,自己煮或教唆他人煮,自己使人悲傷或教唆他人使人悲傷,自己使人疲憊或教唆他人使人疲憊,自己使人顫抖或教唆他人使人顫抖,自己殺生,偷盜,破門而入,搶劫,打家劫舍,埋伏搶劫,姦淫他**子,說謊;做這些事的人並不造惡。即使有人用邊緣鋒利如剃刀的輪子,把這地上的生命切成一堆肉,也不會因此而有罪,罪不會因此而來。即使有人到恒河南岸去殺戮、屠殺...通過佈施、自製、克己、說實話,沒有功德,功德不會因此而來。'他們可以預期什麼?他們會避開身善行、語善行、意善行這三種善法,而接受並實踐身惡行、語惡行、意惡行這三種不善法。為什麼?因為這些尊貴的沙門、婆羅門看不到不善法的過患、低劣、污穢,也看不到善法的出離、功德、清凈方面。雖然有業,但他們的見解是'沒有業';這是他們的邪見。雖然有業,但他們思維'沒有業';這是他們的邪思維。雖然有業,但他們說'沒有業';這是他們的邪語。雖然有業,但他們說'沒有業';他們與那些主張有業的阿羅漢作對。雖然有業,但他們教導他人'沒有業';這是他們的非法教導。通過這種非法教導,他們抬高自己,貶低他人。這樣,他們之前的善戒已經捨棄,惡戒已經建立 - 這種邪見、邪思維、邪語、與聖者作對、非法教導、抬高自己、貶低他人。因為邪見的緣故,這些眾多的惡不善法就產生了。 "在這種情況下,居士們,智者這樣思考:'如果沒有業,那麼這個人在身壞命終之後會安然無恙;如果有業,那麼這個人在身壞命終之後會投生到惡趣、惡道、墮處、地獄。姑且不論業是否存在,就讓這些尊貴的沙門、婆羅門的話是真的吧;但是這個人在現世就會被智者譴責 - 一個惡戒的人,持邪見,主張無業。'如果真的有業,那麼這個人在兩方面都失敗了 - 他在現世被智者譴責,在身壞命終之後會投生到惡趣、惡道、墮處、地獄。這樣,他錯誤地接受並實踐了這個無疑法,只佔據

『『Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 『karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato; karoto karīyati pāpaṃ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, atthi tatonidānaṃ pāpaṃ, atthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento, chindanto chedāpento, pacanto pācento, atthi tatonidānaṃ pāpaṃ, atthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento, yajanto yajāpento, atthi tatonidānaṃ puññaṃ, atthi puññassa āgamo. Dānena damena saṃyamena saccavajjena atthi puññaṃ, atthi puññassa āgamo』ti tesametaṃ pāṭikaṅkhaṃ? Yamidaṃ kāyaduccaritaṃ, vacīduccaritaṃ , manoduccaritaṃ – ime tayo akusale dhamme abhinivajjetvā yamidaṃ kāyasucaritaṃ, vacīsucaritaṃ, manosucaritaṃ – ime tayo kusale dhamme samādāya vattissanti. Taṃ kissa hetu? Passanti hi te bhonto samaṇabrāhmaṇā akusalānaṃ dhammānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, kusalānaṃ dhammānaṃ nekkhamme ānisaṃsaṃ vodānapakkhaṃ. Santaṃyeva kho pana kiriyaṃ 『atthi kiriyā』 tissa diṭṭhi hoti; sāssa hoti sammādiṭṭhi. Santaṃyeva kho pana kiriyaṃ 『atthi kiriyā』ti saṅkappeti; svāssa hoti sammāsaṅkappo. Santaṃyeva kho pana kiriyaṃ 『atthi kiriyā』ti vācaṃ bhāsati; sāssa hoti sammāvācā. Santaṃyeva kho pana kiriyaṃ 『atthi kiriyā』ti āha; ye te arahanto kiriyavādā tesamayaṃ na paccanīkaṃ karoti. Santaṃyeva kho pana kiriyaṃ 『atthi kiriyā』ti paraṃ saññāpeti; sāssa hoti saddhammasaññatti. Tāya ca pana saddhammasaññattiyā nevattānukkaṃseti, na paraṃ vambheti. Iti pubbeva kho panassa dussīlyaṃ pahīnaṃ hoti, susīlyaṃ paccupaṭṭhitaṃ – ayañca sammādiṭṭhi sammāsaṅkappo sammāvācā ariyānaṃ apaccanīkatā saddhammasaññatti anattukkaṃsanā aparavambhanā. Evamassime aneke kusalā dhammā sambhavanti sammādiṭṭhipaccayā.

『『Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati – 『sace kho atthi kiriyā, evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissati. Kāmaṃ kho pana māhu kiriyā, hotu nesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ; atha ca panāyaṃ bhavaṃ purisapuggalo diṭṭheva dhamme viññūnaṃ pāsaṃso – sīlavā purisapuggalo sammādiṭṭhi kiriyavādo』ti. Sace kho attheva kiriyā, evaṃ imassa bhoto purisapuggalassa ubhayattha kaṭaggaho – yañca diṭṭheva dhamme viññūnaṃ pāsaṃso, yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissati. Evamassāyaṃ apaṇṇako dhammo susamatto samādinno, ubhayaṃsaṃ pharitvā tiṭṭhati, riñcati akusalaṃ ṭhānaṃ.

以下是完整的直譯： 99. "在這種情況下,居士們,那些持這樣論點、這樣見解的沙門、婆羅門:'自己做或教唆他人做,自己切割或教唆他人切割,自己煮或教唆他人煮,自己使人悲傷或教唆他人使人悲傷,自己使人疲憊或教唆他人使人疲憊,自己使人顫抖或教唆他人使人顫抖,自己殺生,偷盜,破門而入,搶劫,打家劫舍,埋伏搶劫,姦淫他人妻子,說謊;做這些事的人確實造惡。如果有人用邊緣鋒利如剃刀的輪子,把這地上的生命切成一堆肉,會因此而有罪,罪會因此而來。如果有人到恒河南岸去殺戮、屠殺、切割、教唆切割、煮、煎烤,會因此而有罪,罪會因此而來。如果有人到恒河北岸去佈施、教唆佈施、祭祀、教唆祭祀,會因此而有功德,功德會因此而來。通過佈施、自製、克己、說實話,有功德,功德會因此而來。'他們可以預期什麼?他們會避開身惡行、語惡行、意惡行這三種不善法,而接受並實踐身善行、語善行、意善行這三種善法。為什麼?因為這些尊貴的沙門、婆羅門看到了不善法的過患、低劣、污穢,也看到了善法的出離、功德、清凈方面。因為有業,所以他們的見解是'有業';這是他們的正見。因為有業,所以他們思維'有業';這是他們的正思維。因為有業,所以他們說'有業';這是他們的正語。因為有業,所以他們說'有業';他們不與那些主張有業的阿羅漢作對。因為有業,所以他們教導他人'有業';這是他們的正法教導。通過這種正法教導,他們既不抬高自己,也不貶低他人。這樣,他們之前的惡戒已經捨棄,善戒已經建立 - 這種正見、正思維、正語、不與聖者作對、正法教導、不抬高自己、不貶低他人。因為正見的緣故,這些眾多的善法就產生了。 "在這種情況下,居士們,智者這樣思考:'如果有業,那麼這個人在身壞命終之後會投生到善趣、天界。姑且不論業是否存在,就讓這些尊貴的沙門、婆羅門的話是真的吧;但是這個人在現世就會被智者稱讚 - 一個有戒的人,持正見,主張有業。'如果真的有業,那麼這個人在兩方面都成功了 - 他在現世被智者稱讚,在身壞命終之後會投生到善趣、天界。這樣,他正確地接受並實踐了這個無疑法,佔據了兩邊,放棄了不善處。

『『Santi , gahapatayo, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 『natthi hetu, natthi paccayo sattānaṃ saṃkilesāya; ahetū appaccayā sattā saṃkilissanti. Natthi hetu, natthi paccayo sattānaṃ visuddhiyā; ahetū appaccayā sattā visujjhanti. Natthi balaṃ, natthi vīriyaṃ [viriyaṃ (sī. syā. kaṃ. pī.)], natthi purisathāmo, natthi purisaparakkamo; sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṃgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṃ paṭisaṃvedentī』ti. Tesaṃyeva kho, gahapatayo, samaṇabrāhmaṇānaṃ eke samaṇabrāhmaṇā ujuvipaccanīkavādā. Te evamāhaṃsu – 『atthi hetu, atthi paccayo sattānaṃ saṃkilesāya; sahetū sappaccayā sattā saṃkilissanti. Atthi hetu, atthi paccayo sattānaṃ visuddhiyā; sahetū sappaccayā sattā visujjhanti. Atthi balaṃ, atthi vīriyaṃ, atthi purisathāmo, atthi purisaparakkamo; na sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā [atthi purisaparakkamo, sabbe sattā… savasā sabalā savīriyā (syā. kaṃ. ka.)] niyatisaṃgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṃ paṭisaṃvedentī』ti. Taṃ kiṃ maññatha, gahapatayo, nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā』ti? 『Evaṃ, bhante』.
『『Tatra , gahapatayo, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 『natthi hetu, natthi paccayo sattānaṃ saṃkilesāya; ahetū appaccayā sattā saṃkilissanti. Natthi hetu, natthi paccayo sattānaṃ visuddhiyā; ahetū appaccayā sattā visujjhanti. Natthi balaṃ, natthi vīriyaṃ, natthi purisathāmo, natthi purisaparakkamo; sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṃgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṃ paṭisaṃvedentī』ti tesametaṃ pāṭikaṅkhaṃ? Yamidaṃ kāyasucaritaṃ, vacīsucaritaṃ, manosucaritaṃ – ime tayo kusale dhamme abhinivajjetvā yamidaṃ kāyaduccaritaṃ, vacīduccaritaṃ, manoduccaritaṃ – ime tayo akusale dhamme samādāya vattissanti. Taṃ kissa hetu? Na hi te bhonto samaṇabrāhmaṇā passanti akusalānaṃ dhammānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, kusalānaṃ dhammānaṃ nekkhamme ānisaṃsaṃ vodānapakkhaṃ. Santaṃyeva kho pana hetuṃ 『natthi hetū』 tissa diṭṭhi hoti; sāssa hoti micchādiṭṭhi. Santaṃyeva kho pana hetuṃ 『natthi hetū』ti saṅkappeti ; svāssa hoti micchāsaṅkappo. Santaṃyeva kho pana hetuṃ 『natthi hetū』ti vācaṃ bhāsati; sāssa hoti micchāvācā. Santaṃyeva kho pana hetuṃ 『natthi hetū』ti āha; ye te arahanto hetuvādā tesamayaṃ paccanīkaṃ karoti. Santaṃyeva kho pana hetuṃ 『natthi hetū』ti paraṃ saññāpeti; sāssa hoti asaddhammasaññatti. Tāya ca pana asaddhammasaññattiyā attānukkaṃseti, paraṃ vambheti. Iti pubbeva kho panassa susīlyaṃ pahīnaṃ hoti, dussīlyaṃ paccupaṭṭhitaṃ – ayañca micchādiṭṭhi micchāsaṅkappo micchāvācā ariyānaṃ paccanīkatā asaddhammasaññatti attānukkaṃsanā paravambhanā. Evamassime aneke pāpakā akusalā dhammā sambhavanti micchādiṭṭhipaccayā.

『『Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati – 『sace kho natthi hetu, evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā paraṃ maraṇā sotthimattānaṃ karissati; sace kho atthi hetu, evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissati. Kāmaṃ kho pana māhu hetu, hotu nesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ; atha ca panāyaṃ bhavaṃ purisapuggalo diṭṭheva dhamme viññūnaṃ gārayho – dussīlo purisapuggalo micchādiṭṭhi ahetukavādo』ti. Sace kho attheva hetu, evaṃ imassa bhoto purisapuggalassa ubhayattha kaliggaho – yañca diṭṭheva dhamme viññūnaṃ gārayho, yañca kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissati. Evamassāyaṃ apaṇṇako dhammo dussamatto samādinno, ekaṃsaṃ pharitvā tiṭṭhati, riñcati kusalaṃ ṭhānaṃ.

以下是完整的直譯： 100. "居士們,有一些沙門、婆羅門持這樣的論點、這樣的見解:'沒有因,沒有緣使眾生污染;眾生無因無緣而污染。沒有因,沒有緣使眾生清凈;眾生無因無緣而清凈。沒有力量,沒有精進,沒有人的力量,沒有人的努力;一切眾生、一切生命、一切生物、一切生靈都無自主,無力,無精進,被命運、環境和本性所決定,在六種類別中經歷苦樂。'居士們,另一些沙門、婆羅門則與這些沙門、婆羅門持完全相反的論點。他們這樣說:'有因,有緣使眾生污染;眾生有因有緣而污染。有因,有緣使眾生清凈;眾生有因有緣而清凈。有力量,有精進,有人的力量,有人的努力;並非一切眾生、一切生命、一切生物、一切生靈都無自主,無力,無精進,被命運、環境和本性所決定,在六種類別中經歷苦樂。'居士們,你們怎麼看?這些沙門、婆羅門是不是持完全相反的論點?""是的,尊者。" 101. "在這種情況下,居士們,那些持這樣論點、這樣見解的沙門、婆羅門:'沒有因,沒有緣使眾生污染;眾生無因無緣而污染。沒有因,沒有緣使眾生清凈;眾生無因無緣而清凈。沒有力量,沒有精進,沒有人的力量,沒有人的努力;一切眾生、一切生命、一切生物、一切生靈都無自主,無力,無精進,被命運、環境和本性所決定,在六種類別中經歷苦樂。'他們可以預期什麼?他們會避開身善行、語善行、意善行這三種善法,而接受並實踐身惡行、語惡行、意惡行這三種不善法。為什麼?因為這些尊貴的沙門、婆羅門看不到不善法的過患、低劣、污穢,也看不到善法的出離、功德、清凈方面。雖然有因,但他們的見解是'沒有因';這是他們的邪見。雖然有因,但他們思維'沒有因';這是他們的邪思維。雖然有因,但他們說'沒有因';這是他們的邪語。雖然有因,但他們說'沒有因';他們與那些主張有因的阿羅漢作對。雖然有因,但他們教導他人'沒有因';這是他們的非法教導。通過這種非法教導,他們抬高自己,貶低他人。這樣,他們之前的善戒已經捨棄,惡戒已經建立 - 這種邪見、邪思維、邪語、與聖者作對、非法教導、抬高自己、貶低他人。因為邪見的緣故,這些眾多的惡不善法就產生了。 "在這種情況下,居士們,智者這樣思考:'如果沒有因,那麼這個人在身壞命終之後會安然無恙;如果有因,那麼這個人在身壞命終之後會投生到惡趣、惡道、墮處、地獄。姑且不論因是否存在,就讓這些尊貴的沙門、婆羅門的話是真的吧;但是這個人在現世就會被智者譴責 - 一個惡戒的人,持邪見,主張無因。'如果真的有因,那麼這個人在兩方面都失敗了 - 他在現世被智者譴責,在身壞命終之後會投生到惡趣、惡道、墮處、地獄。這樣,他錯誤地接受並實踐了這個無疑法,只佔據了一邊,放棄了善處。

『『Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 『atthi hetu, atthi paccayo sattānaṃ saṃkilesāya; sahetū sappaccayā sattā saṃkilissanti. Atthi hetu, atthi paccayo sattānaṃ visuddhiyā; sahetū sappaccayā sattā visujjhanti. Atthi balaṃ, atthi vīriyaṃ, atthi purisathāmo, atthi purisaparakkamo; na sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṃgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṃ paṭisaṃvedentī』ti tesametaṃ pāṭikaṅkhaṃ? Yamidaṃ kāyaduccaritaṃ, vacīduccaritaṃ, manoduccaritaṃ – ime tayo akusale dhamme abhinivajjetvā yamidaṃ kāyasucaritaṃ, vacīsucaritaṃ, manosucaritaṃ – ime tayo kusale dhamme samādāya vattissanti. Taṃ kissa hetu? Passanti hi te bhonto samaṇabrāhmaṇā akusalānaṃ dhammānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, kusalānaṃ dhammānaṃ nekkhamme ānisaṃsaṃ vodānapakkhaṃ. Santaṃyeva kho pana hetuṃ 『atthi hetū』 tissa diṭṭhi hoti; sāssa hoti sammādiṭṭhi. Santaṃyeva kho pana hetuṃ 『atthi hetū』ti saṅkappeti; svāssa hoti sammāsaṅkappo. Santaṃyeva kho pana hetuṃ 『atthi hetū』ti vācaṃ bhāsati; sāssa hoti sammāvācā. Santaṃyeva kho pana hetuṃ 『atthi hetū』ti āha, ye te arahanto hetuvādā tesamayaṃ na paccanīkaṃ karoti. Santaṃyeva kho pana hetuṃ 『atthi hetū』ti paraṃ saññāpeti; sāssa hoti saddhammasaññatti. Tāya ca pana saddhammasaññattiyā nevattānukkaṃseti, na paraṃ vambheti. Iti pubbeva kho panassa dussīlyaṃ pahīnaṃ hoti, susīlyaṃ paccupaṭṭhitaṃ – ayañca sammādiṭṭhi sammāsaṅkappo sammāvācā ariyānaṃ apaccanīkatā saddhammasaññatti anattukkaṃsanā aparavambhanā. Evamassime aneke kusalā dhammā sambhavanti sammādiṭṭhipaccayā.

『『Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati – 『sace kho atthi hetu, evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissati. Kāmaṃ kho pana māhu hetu, hotu nesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ; atha ca panāyaṃ bhavaṃ purisapuggalo diṭṭheva dhamme viññūnaṃ pāsaṃso – sīlavā purisapuggalo sammādiṭṭhi hetuvādo』ti. Sace kho atthi hetu , evaṃ imassa bhoto purisapuggalassa ubhayattha kaṭaggaho – yañca diṭṭheva dhamme viññūnaṃ pāsaṃso, yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissati. Evamassāyaṃ apaṇṇako dhammo susamatto samādinno, ubhayaṃsaṃ pharitvā tiṭṭhati, riñcati akusalaṃ ṭhānaṃ.

『『Santi, gahapatayo, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 『natthi sabbaso āruppā』ti. Tesaṃyeva kho, gahapatayo, samaṇabrāhmaṇānaṃ eke samaṇabrāhmaṇā ujuvipaccanīkavādā. Te evamāhaṃsu – 『atthi sabbaso āruppā』ti. Taṃ kiṃ maññatha, gahapatayo, nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā』』ti? 『『Evaṃ, bhante』』. 『『Tatra , gahapatayo, viññū puriso iti paṭisañcikkhati – ye kho te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 『natthi sabbaso āruppā』ti, idaṃ me adiṭṭhaṃ; yepi te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 『atthi sabbaso āruppā』ti, idaṃ me aviditaṃ. Ahañceva [ahañce (?)] kho pana ajānanto apassanto ekaṃsena ādāya vohareyyaṃ – idameva saccaṃ, moghamaññanti, na metaṃ assa patirūpaṃ. Ye kho te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 『natthi sabbaso āruppā』ti, sace tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ, ṭhānametaṃ vijjati – ye te devā rūpino manomayā, apaṇṇakaṃ me tatrūpapatti bhavissati. Ye pana te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 『atthi sabbaso āruppā』ti, sace tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ, ṭhānametaṃ vijjati – ye te devā arūpino saññāmayā, apaṇṇakaṃ me tatrūpapatti bhavissati. Dissanti kho pana rūpādhikaraṇaṃ [rūpakāraṇā (ka.)] daṇḍādāna-satthādāna-kalaha-viggaha-vivāda-tuvaṃtuvaṃ-pesuñña-musāvādā. 『Natthi kho panetaṃ sabbaso arūpe』』』ti. So iti paṭisaṅkhāya rūpānaṃyeva nibbidāya virāgāya nirodhāya paṭipanno hoti.

以下是完整的直譯： 102. "在這種情況下,居士們,那些持這樣論點、這樣見解的沙門、婆羅門:'有因,有緣使眾生污染;眾生有因有緣而污染。有因,有緣使眾生清凈;眾生有因有緣而清凈。有力量,有精進,有人的力量,有人的努力;並非一切眾生、一切生命、一切生物、一切生靈都無自主,無力,無精進,被命運、環境和本性所決定,在六種類別中經歷苦樂。'他們可以預期什麼?他們會避開身惡行、語惡行、意惡行這三種不善法,而接受並實踐身善行、語善行、意善行這三種善法。為什麼?因為這些尊貴的沙門、婆羅門看到了不善法的過患、低劣、污穢,也看到了善法的出離、功德、清凈方面。因為有因,所以他們的見解是'有因';這是他們的正見。因為有因,所以他們思維'有因';這是他們的正思維。因為有因,所以他們說'有因';這是他們的正語。因為有因,所以他們說'有因';他們不與那些主張有因的阿羅漢作對。因為有因,所以他們教導他人'有因';這是他們的正法教導。通過這種正法教導,他們既不抬高自己,也不貶低他人。這樣,他們之前的惡戒已經捨棄,善戒已經建立 - 這種正見、正思維、正語、不與聖者作對、正法教導、不抬高自己、不貶低他人。因為正見的緣故,這些眾多的善法就產生了。 "在這種情況下,居士們,智者這樣思考:'如果有因,那麼這個人在身壞命終之後會投生到善趣、天界。姑且不論因是否存在,就讓這些尊貴的沙門、婆羅門的話是真的吧;但是這個人在現世就會被智者稱讚 - 一個有戒的人,持正見,主張有因。'如果真的有因,那麼這個人在兩方面都成功了 - 他在現世被智者稱讚,在身壞命終之後會投生到善趣、天界。這樣,他正確地接受並實踐了這個無疑法,佔據了兩邊,放棄了不善處。 103. "居士們,有一些沙門、婆羅門持這樣的論點、這樣的見解:'根本沒有無色界。'居士們,另一些沙門、婆羅門則與這些沙門、婆羅門持完全相反的論點。他們這樣說:'確實有無色界。'居士們,你們怎麼看?這些沙門、婆羅門是不是持完全相反的論點?""是的,尊者。""在這種情況下,居士們,智者這樣思考:'那些持"根本沒有無色界"這種論點和見解的尊貴沙門、婆羅門,這是我沒有見過的;那些持"確實有無色界"這種論點和見解的尊貴沙門、婆羅門,這是我不知道的。如果我不知道不見就一味地堅持"只有這是真實的,其他都是虛妄的",那對我來說是不恰當的。如果那些持"根本沒有無色界"這種論點和見解的尊貴沙門、婆羅門說的是真的,那麼我肯定會投生到那些意生的色界天。如果那些持"確實有無色界"這種論點和見解的尊貴沙門、婆羅門說的是真的,那麼我肯定會投生到那些想生的無色界天。我們看到因為色法而產生拿棍、拿刀、爭吵、爭論、爭執、爭辯、離間語、妄語。"在無色界中根本沒有這些。"'他這樣思考後,就走上了厭離色法、離欲色法、滅盡色法的道路。

『『Santi, gahapatayo, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 『natthi sabbaso bhavanirodho』ti. Tesaṃyeva kho, gahapatayo, samaṇabrāhmaṇānaṃ eke samaṇabrāhmaṇā ujuvipaccanīkavādā. Te evamāhaṃsu – 『atthi sabbaso bhavanirodho』ti. Taṃ kiṃ maññatha, gahapatayo, nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā』』ti? 『『Evaṃ, bhante』』. 『『Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati – ye kho te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 『natthi sabbaso bhavanirodho』ti, idaṃ me adiṭṭhaṃ; yepi te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 『atthi sabbaso bhavanirodho』ti, idaṃ me aviditaṃ. Ahañceva kho pana ajānanto apassanto ekaṃsena ādāya vohareyyaṃ – idameva saccaṃ, moghamaññanti, na metaṃ assa patirūpaṃ. Ye kho te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 『natthi sabbaso bhavanirodho』ti, sace tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ, ṭhānametaṃ vijjati – ye te devā arūpino saññāmayā apaṇṇakaṃ me tatrūpapatti bhavissati. Ye pana te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 『atthi sabbaso bhavanirodho』ti, sace tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ, ṭhānametaṃ vijjati – yaṃ diṭṭheva dhamme parinibbāyissāmi . Ye kho te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 『natthi sabbaso bhavanirodho』ti, tesamayaṃ diṭṭhi sārāgāya [sarāgāya (syā. kaṃ.)] santike, saṃyogāya santike, abhinandanāya santike, ajjhosānāya santike, upādānāya santike. Ye pana te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 『atthi sabbaso bhavanirodho』ti, tesamayaṃ diṭṭhi asārāgāya santike, asaṃyogāya santike, anabhinandanāya santike, anajjhosānāya santike, anupādānāya santike』』』ti. So iti paṭisaṅkhāya bhavānaṃyeva nibbidāya virāgāya nirodhāya paṭipanno hoti.
『『Cattārome, gahapatayo, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Idha, gahapatayo, ekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto. Idha, gahapatayo, ekacco puggalo parantapo hoti paraparitāpanānuyogamanuyutto. Idha, gahapatayo, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto. Idha, gahapatayo, ekacco puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto; so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati.
『『Katamo ca, gahapatayo, puggalo attantapo attaparitāpanānuyogamanuyutto ? Idha, gahapatayo, ekacco puggalo acelako hoti muttācāro hatthāpalekhano…pe… [vitthāro ma. ni.

以下是完整的直譯： 104. "居士們,有一些沙門、婆羅門持這樣的論點、這樣的見解:'根本沒有有的滅盡。'居士們,另一些沙門、婆羅門則與這些沙門、婆羅門持完全相反的論點。他們這樣說:'確實有有的滅盡。'居士們,你們怎麼看?這些沙門、婆羅門是不是持完全相反的論點?""是的,尊者。""在這種情況下,居士們,智者這樣思考:'那些持"根本沒有有的滅盡"這種論點和見解的尊貴沙門、婆羅門,這是我沒有見過的;那些持"確實有有的滅盡"這種論點和見解的尊貴沙門、婆羅門,這是我不知道的。如果我不知道不見就一味地堅持"只有這是真實的,其他都是虛妄的",那對我來說是不恰當的。如果那些持"根本沒有有的滅盡"這種論點和見解的尊貴沙門、婆羅門說的是真的,那麼我肯定會投生到那些想生的無色天。如果那些持"確實有有的滅盡"這種論點和見解的尊貴沙門、婆羅門說的是真的,那麼我有可能在現世就證得涅槃。那些持"根本沒有有的滅盡"這種論點和見解的尊貴沙門、婆羅門,他們的見解接近貪染、接近束縛、接近歡喜、接近執著、接近取著。那些持"確實有有的滅盡"這種論點和見解的尊貴沙門、婆羅門,他們的見解接近無貪染、接近無束縛、接近無歡喜、接近無執著、接近無取著。'他這樣思考後,就走上了厭離諸有、離欲諸有、滅盡諸有的道路。 105. "居士們,這世間有四種人存在。哪四種?在這裡,居士們,有人折磨自己,專注于折磨自己的修行。在這裡,居士們,有人折磨他人,專注于折磨他人的修行。在這裡,居士們,有人既折磨自己,專注于折磨自己的修行,又折磨他人,專注于折磨他人的修行。在這裡,居士們,有人既不折磨自己,不專注于折磨自己的修行,也不折磨他人,不專注于折磨他人的修行;他不折磨自己,不折磨他人,現世就無慾、寂靜、清涼、感受快樂,以梵我而住。 106. "居士們,什麼是折磨自己、專注于折磨自己修行的人?在這裡,居士們,有人是裸行者,不守禮儀,用手擦拭...【詳細內容見中部】

2.6-7 kandarakasutte] iti evarūpaṃ anekavihitaṃ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati. Ayaṃ vuccati, gahapatayo, puggalo attantapo attaparitāpanānuyogamanuyutto.

『『Katamo ca, gahapatayo, puggalo parantapo paraparitāpanānuyogamanuyutto? Idha, gahapatayo, ekacco puggalo orabbhiko hoti sūkariko…pe… ye vā panaññepi keci kurūrakammantā. Ayaṃ vuccati, gahapatayo, puggalo parantapo paraparitāpanānuyogamanuyutto.

『『Katamo ca, gahapatayo, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto? Idha, gahapatayo, ekacco puggalo rājā vā hoti khattiyo muddhāvasitto…pe… tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti. Ayaṃ vuccati, gahapatayo, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto.

『『Katamo ca, gahapatayo, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto; so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati? Idha, gahapatayo, tathāgato loke uppajjati arahaṃ sammāsambuddho…pe… so ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe 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 evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate…pe… yathākammūpage satte pajānāti. So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti. So 『idaṃ dukkha』nti yathābhūtaṃ pajānāti…pe… 『ayaṃ āsavanirodhagāminī paṭipadā』ti yathābhūtaṃ pajānāti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. 『Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā』ti pajānāti. Ayaṃ vuccati, gahapatayo, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto; so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharatī』』ti.

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 dakkhantī』ti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Ete mayaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāma dhammañca bhikkhusaṅghañca. Upāsake no bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gate』』ti.

Apaṇṇakasuttaṃ niṭṭhitaṃ dasamaṃ.

Gahapativaggo niṭṭhito paṭhamo.

以下是完整的直譯： 2.6-7. 這樣他以各種方式折磨和煎熬自己的身體。居士們,這就叫做折磨自己、專注于折磨自己修行的人。 "居士們,什麼是折磨他人、專注于折磨他人修行的人?在這裡,居士們,有人是屠羊者、屠豬者...或者從事其他殘忍行為的人。居士們,這就叫做折磨他人、專注于折磨他人修行的人。 "居士們,什麼是既折磨自己、專注于折磨自己修行,又折磨他人、專注于折磨他人修行的人?在這裡,居士們,有人是灌頂的剎帝利王...他們在棍棒和恐嚇的威脅下,滿臉淚水地哭泣著做事。居士們,這就叫做既折磨自己、專注于折磨自己修行,又折磨他人、專注于折磨他人修行的人。 "居士們,什麼是既不折磨自己,不專注于折磨自己的修行,也不折磨他人,不專注于折磨他人的修行;不折磨自己,不折磨他人,現世就無慾、寂靜、清涼、感受快樂,以梵我而住的人?在這裡,居士們,如來出現於世,是阿羅漢、正等正覺...他斷除了這五蓋,這些使慧力羸弱的心染污,從離欲、離不善法,有尋有伺,由離生喜樂,證得並安住于初禪。由尋伺寂靜,內心安靜,心專一境性,無尋無伺,由定生喜樂,證得並安住于第二禪...第三禪...第四禪。 "他以如此清凈、明晰、無垢、離染、柔軟、適業、穩固、不動的心,引導其心趣向宿命隨念智。他憶念種種宿世,如一生、二生...如是帶相帶好地憶念種種宿世。他以如此清凈、明晰、無垢、離染、柔軟、適業、穩固、不動的心,引導其心趣向有情死生智。他以清凈超人的天眼,見到有情們死時生時,低賤高貴,美醜善惡...了知有情們隨業而行。他以如此清凈、明晰、無垢、離染、柔軟、適業、穩固、不動的心,引導其心趣向漏盡智。他如實了知'這是苦'...如實了知'這是導向漏盡之道'。當他如是知、如是見時,他的心從欲漏、有漏、無明漏解脫。解脫時,生起'已解脫'的智。他了知:'生已盡,梵行已立,所作已辦,不受後有。'居士們,這就叫做既不折磨自己,不專注于折磨自己的修行,也不折磨他人,不專注于折磨他人的修行;不折磨自己,不折磨他人,現世就無慾、寂靜、清涼、感受快樂,以梵我而住的人。" 說完這番話后,娑羅村的婆羅門居士們對世尊說:"太奇妙了,喬達摩先生!太奇妙了,喬達摩先生!就像有人扶起倒下的東西,揭開遮蔽的東西,為迷路者指路,在黑暗中舉起油燈,讓有眼者能看見東西。同樣地,喬達摩先生以種種方便開示了法。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,從今日起終生皈依。" 無疑經第十完。居士品第一結束。

Tassuddānaṃ –

Kandaranāgarasekhavato ca, potaliyo puna jīvakabhacco;

Upālidamatho kukkuraabhayo, bahuvedanīyāpaṇṇakato dasamo.

以下是完整的直譯：其摘要如下：坎達羅迦與那伽羅、學童及波塔利耶、復有耆婆迦童子、優波離調伏及狗行者、無畏及多受、無疑為第十。