B0102020301devadahavaggo（天神經）c3.5s

Namo tassa bhagavato arahato sammāsambuddhassa

Majjhimanikāye

Uparipaṇṇāsapāḷi

Devadahavaggo
Devadahasuttaṃ
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sakkesu viharati devadahaṃ nāma sakyānaṃ nigamo. Tatra kho bhagavā bhikkhū āmantesi – 『『bhikkhavo』』ti. 『『Bhadante』』ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – 『『santi, bhikkhave, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 『yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu. Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī』ti. Evaṃvādino, bhikkhave, nigaṇṭhā.

『『Evaṃvādāhaṃ , bhikkhave, nigaṇṭhe upasaṅkamitvā evaṃ vadāmi – 『saccaṃ kira tumhe, āvuso nigaṇṭhā, evaṃvādino evaṃdiṭṭhino – yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu. Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī』ti? Te ca me, bhikkhave, nigaṇṭhā evaṃ puṭṭhā 『āmā』ti paṭijānanti.

『『Tyāhaṃ evaṃ vadāmi – 『kiṃ pana tumhe, āvuso nigaṇṭhā, jānātha – ahuvamheva mayaṃ pubbe, na nāhuvamhā』ti? 『No hidaṃ, āvuso』.

『『『Kiṃ pana tumhe, āvuso nigaṇṭhā, jānātha – akaramheva mayaṃ pubbe pāpakammaṃ, na nākaramhā』ti? 『No hidaṃ, āvuso』.

『『『Kiṃ pana tumhe, āvuso nigaṇṭhā, jānātha – evarūpaṃ vā evarūpaṃ vā pāpakammaṃ akaramhā』ti? 『No hidaṃ, āvuso』.

『『『Kiṃ pana tumhe, āvuso nigaṇṭhā, jānātha – ettakaṃ vā dukkhaṃ nijjiṇṇaṃ, ettakaṃ vā dukkhaṃ nijjīretabbaṃ, ettakamhi vā dukkhe nijjiṇṇe sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī』ti? 『No hidaṃ, āvuso』.

『『『Kiṃ pana tumhe, āvuso nigaṇṭhā, jānātha – diṭṭheva dhamme akusalānaṃ dhammānaṃ pahānaṃ, kusalānaṃ dhammānaṃ upasampada』nti? 『No hidaṃ, āvuso』.

『『Iti kira tumhe, āvuso nigaṇṭhā, na jānātha – ahuvamheva mayaṃ pubbe, na nāhuvamhāti , na jānātha – akaramheva mayaṃ pubbe pāpakammaṃ, na nākaramhāti, na jānātha – evarūpaṃ vā evarūpaṃ vā pāpakammaṃ akaramhāti, na jānātha – ettakaṃ vā dukkhaṃ nijjiṇṇaṃ, ettakaṃ vā dukkhaṃ nijjīretabbaṃ, ettakamhi vā dukkhe nijjiṇṇe sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatīti, na jānātha – diṭṭheva dhamme akusalānaṃ dhammānaṃ pahānaṃ, kusalānaṃ dhammānaṃ upasampadaṃ; evaṃ sante āyasmantānaṃ nigaṇṭhānaṃ na kallamassa veyyākaraṇāya – yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu. Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī』』ti.

『『Sace pana tumhe, āvuso nigaṇṭhā, jāneyyātha – ahuvamheva mayaṃ pubbe, na nāhuvamhāti, jāneyyātha – akaramheva mayaṃ pubbe pāpakammaṃ, na nākaramhāti, jāneyyātha – evarūpaṃ vā evarūpaṃ vā pāpakammaṃ akaramhāti, jāneyyātha – ettakaṃ vā dukkhaṃ nijjiṇṇaṃ, ettakaṃ vā dukkhaṃ nijjīretabbaṃ, ettakamhi vā dukkhe nijjiṇṇe sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatīti, jāneyyātha – diṭṭheva dhamme akusalānaṃ dhammānaṃ pahānaṃ, kusalānaṃ dhammānaṃ upasampadaṃ; evaṃ sante āyasmantānaṃ nigaṇṭhānaṃ kallamassa veyyākaraṇāya – yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu. Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī』』ti.

禮敬世尊、阿羅漢、正等正覺者中部上分五十經篇 1. 提婆達訶品 1. 提婆達訶經 1. 如是我聞。一時，世尊住在釋迦族人中，在一個名叫提婆達訶的釋迦族聚落。在那裡，世尊對比丘們說:"比丘們。"那些比丘回答說:"尊者。"世尊如此說道:"比丘們,有一些沙門婆羅門持這樣的見解,這樣宣稱:'這個人所經歷的一切樂、苦或不苦不樂,都是由於過去的行為造成的。因此,通過苦行消除舊業,不造新業,未來就不會有煩惱;沒有未來的煩惱就會滅盡業;業滅盡則苦滅盡;苦滅盡則受滅盡;受滅盡則一切苦都會被消除。'比丘們,持這種見解的是尼乾子教徒。 "比丘們,我去拜訪這些尼乾子教徒,對他們說:'朋友們,尼乾子教徒,你們是否真的持這樣的見解,這樣宣稱:這個人所經歷的一切樂、苦或不苦不樂,都是由於過去的行為造成的。因此,通過苦行消除舊業,不造新業,未來就不會有煩惱;沒有未來的煩惱就會滅盡業;業滅盡則苦滅盡;苦滅盡則受滅盡;受滅盡則一切苦都會被消除?'比丘們,當我這樣問時,那些尼乾子教徒承認說:'是的'。 "然後我對他們說:'朋友們,尼乾子教徒,你們是否知道我們過去曾經存在過,而不是不存在?''不知道,朋友。' "'朋友們,尼乾子教徒,你們是否知道我們過去曾經造作惡業,而不是沒有造作?''不知道,朋友。' "'朋友們,尼乾子教徒,你們是否知道我們造作了這樣或那樣的惡業?''不知道,朋友。' "'朋友們,尼乾子教徒,你們是否知道已經消除了多少苦,還有多少苦需要消除,或者當消除了多少苦時一切苦都會被消除?''不知道,朋友。' "'朋友們,尼乾子教徒,你們是否知道在現世中如何斷除不善法,成就善法?''不知道,朋友。' 2. "因此,朋友們,尼乾子教徒,你們不知道我們過去曾經存在過,而不是不存在;你們不知道我們過去曾經造作惡業,而不是沒有造作;你們不知道我們造作了這樣或那樣的惡業;你們不知道已經消除了多少苦,還有多少苦需要消除,或者當消除了多少苦時一切苦都會被消除;你們不知道在現世中如何斷除不善法,成就善法。既然如此,尊敬的尼乾子教徒們就不應該宣稱:這個人所經歷的一切樂、苦或不苦不樂,都是由於過去的行為造成的。因此,通過苦行消除舊業,不造新業,未來就不會有煩惱;沒有未來的煩惱就會滅盡業;業滅盡則苦滅盡;苦滅盡則受滅盡;受滅盡則一切苦都會被消除。 "但是,朋友們,尼乾子教徒,如果你們知道我們過去曾經存在過,而不是不存在;如果你們知道我們過去曾經造作惡業,而不是沒有造作;如果你們知道我們造作了這樣或那樣的惡業;如果你們知道已經消除了多少苦,還有多少苦需要消除,或者當消除了多少苦時一切苦都會被消除;如果你們知道在現世中如何斷除不善法,成就善法;那麼,尊敬的尼乾子教徒們就可以宣稱:這個人所經歷的一切樂、苦或不苦不樂,都是由於過去的行為造成的。因此,通過苦行消除舊業,不造新業,未來就不會有煩惱;沒有未來的煩惱就會滅盡業;業滅盡則苦滅盡;苦滅盡則受滅盡;受滅盡則一切苦都會被消除。"

『『Seyyathāpi, āvuso nigaṇṭhā, puriso sallena viddho assa savisena gāḷhūpalepanena [gāḷhapalepanena (ka.)]; so sallassapi vedhanahetu [vedanāhetu (sī. pī. ka.)] dukkhā tibbā [tippā (sī. syā. kaṃ. pī.)] kaṭukā vedanā vediyeyya. Tassa mittāmaccā ñātisālohitā bhisakkaṃ sallakattaṃ upaṭṭhāpeyyuṃ. Tassa so bhisakko sallakatto satthena vaṇamukhaṃ parikanteyya; so satthenapi vaṇamukhassa parikantanahetu dukkhā tibbā kaṭukā vedanā vediyeyya. Tassa so bhisakko sallakatto esaniyā sallaṃ eseyya; so esaniyāpi sallassa esanāhetu dukkhā tibbā kaṭukā vedanā vediyeyya . Tassa so bhisakko sallakatto sallaṃ abbuheyya [abbuyheyya (sī.), abbhūṇheyya (syā. kaṃ.)]; so sallassapi abbuhanahetu [abbuyhanahetu (sī.), abbhūṇhanahetu (syā. kaṃ.)] dukkhā tibbā kaṭukā vedanā vediyeyya. Tassa so bhisakko sallakatto agadaṅgāraṃ vaṇamukhe odaheyya; so agadaṅgārassapi vaṇamukhe odahanahetu dukkhā tibbā kaṭukā vedanā vediyeyya. So aparena samayena rūḷhena vaṇena sañchavinā arogo assa sukhī serī sayaṃvasī yena kāmaṅgamo. Tassa evamassa – ahaṃ kho pubbe sallena viddho ahosiṃ savisena gāḷhūpalepanena. Sohaṃ sallassapi vedhanahetu dukkhā tibbā kaṭukā vedanā vediyiṃ. Tassa me mittāmaccā ñātisālohitā bhisakkaṃ sallakattaṃ upaṭṭhapesuṃ. Tassa me so bhisakko sallakatto satthena vaṇamukhaṃ parikanti; sohaṃ satthenapi vaṇamukhassa parikantanahetu dukkhā tibbā kaṭukā vedanā vediyiṃ. Tassa me so bhisakko sallakatto esaniyā sallaṃ esi; so ahaṃ esaniyāpi sallassa esanāhetu dukkhā tibbā kaṭukā vedanā vediyiṃ. Tassa me so bhisakko sallakatto sallaṃ abbuhi [abbuyhi (sī.), abbhūṇhi (syā. kaṃ.)]; sohaṃ sallassapi abbuhanahetu dukkhā tibbā kaṭukā vedanā vediyiṃ. Tassa me so bhisakko sallakatto agadaṅgāraṃ vaṇamukhe odahi; sohaṃ agadaṅgārassapi vaṇamukhe odahanahetu dukkhā tibbā kaṭukā vedanā vediyiṃ. Somhi etarahi rūḷhena vaṇena sañchavinā arogo sukhī serī sayaṃvasī yena kāmaṅgamo』』ti.

『『Evameva kho, āvuso nigaṇṭhā, sace tumhe jāneyyātha – ahuvamheva mayaṃ pubbe, na nāhuvamhāti, jāneyyātha – akaramheva mayaṃ pubbe pāpakammaṃ, na nākaramhāti, jāneyyātha – evarūpaṃ vā evarūpaṃ vā pāpakammaṃ akaramhāti, jāneyyātha – ettakaṃ vā dukkhaṃ nijjiṇṇaṃ, ettakaṃ vā dukkhaṃ nijjīretabbaṃ, ettakamhi vā dukkhe nijjiṇṇe sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatīti, jāneyyātha – diṭṭheva dhamme akusalānaṃ dhammānaṃ pahānaṃ, kusalānaṃ dhammānaṃ upasampadaṃ; evaṃ sante āyasmantānaṃ nigaṇṭhānaṃ kallamassa veyyākaraṇāya – yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu. Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī』』ti.

『『Yasmā ca kho tumhe, āvuso nigaṇṭhā, na jānātha – ahuvamheva mayaṃ pubbe, na nāhuvamhāti, na jānātha – akaramheva mayaṃ pubbe pāpakammaṃ, na nākaramhāti, na jānātha – evarūpaṃ vā evarūpaṃ vā pāpakammaṃ akaramhāti, na jānātha – ettakaṃ vā dukkhaṃ nijjiṇṇaṃ, ettakaṃ vā dukkhaṃ nijjīretabbaṃ, ettakamhi vā dukkhe nijjiṇṇe sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatīti, na jānātha – diṭṭheva dhamme akusalānaṃ dhammānaṃ pahānaṃ, kusalānaṃ dhammānaṃ upasampadaṃ; tasmā āyasmantānaṃ nigaṇṭhānaṃ na kallamassa veyyākaraṇāya – yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu. Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī』』ti.

"朋友們,尼乾子,就像一個人被塗有劇毒的箭射中;由於箭的刺入,他會感受到劇烈、尖銳、難忍的痛苦。他的親朋好友和親屬會為他找來一位外科醫生。那位外科醫生會用手術刀切開傷口;由於切開傷口,他會感受到劇烈、尖銳、難忍的痛苦。然後那位外科醫生會用探針探查箭傷;由於探查箭傷,他會感受到劇烈、尖銳、難忍的痛苦。接著那位外科醫生會拔出箭頭;由於拔出箭頭,他會感受到劇烈、尖銳、難忍的痛苦。最後那位外科醫生會在傷口上塗抹藥物;由於塗抹藥物,他會感受到劇烈、尖銳、難忍的痛苦。過了一段時間,當傷口癒合結痂后,他就會康復,快樂,自由自在,能隨心所欲地行動。他會這樣想:'以前我被塗有劇毒的箭射中。由於箭的刺入,我感受到劇烈、尖銳、難忍的痛苦。我的親朋好友和親屬為我找來一位外科醫生。那位外科醫生用手術刀切開我的傷口;由於切開傷口,我感受到劇烈、尖銳、難忍的痛苦。然後那位外科醫生用探針探查我的箭傷;由於探查箭傷,我感受到劇烈、尖銳、難忍的痛苦。接著那位外科醫生拔出箭頭;由於拔出箭頭,我感受到劇烈、尖銳、難忍的痛苦。最後那位外科醫生在傷口上塗抹藥物;由於塗抹藥物,我感受到劇烈、尖銳、難忍的痛苦。現在我的傷口已經癒合結痂,我已經康復,快樂,自由自在,能隨心所欲地行動。' "同樣地,朋友們,尼乾子,如果你們知道我們過去曾經存在過,而不是不存在;如果你們知道我們過去曾經造作惡業,而不是沒有造作;如果你們知道我們造作了這樣或那樣的惡業;如果你們知道已經消除了多少苦,還有多少苦需要消除,或者當消除了多少苦時一切苦都會被消除;如果你們知道在現世中如何斷除不善法,成就善法;那麼,尊敬的尼乾子們就可以宣稱:這個人所經歷的一切樂、苦或不苦不樂,都是由於過去的行為造成的。因此,通過苦行消除舊業,不造新業,未來就不會有煩惱;沒有未來的煩惱就會滅盡業;業滅盡則苦滅盡;苦滅盡則受滅盡;受滅盡則一切苦都會被消除。 "但是,朋友們,尼乾子,由於你們不知道我們過去曾經存在過,而不是不存在;你們不知道我們過去曾經造作惡業,而不是沒有造作;你們不知道我們造作了這樣或那樣的惡業;你們不知道已經消除了多少苦,還有多少苦需要消除,或者當消除了多少苦時一切苦都會被消除;你們不知道在現世中如何斷除不善法,成就善法;因此,尊敬的尼乾子**們就不應該宣稱:這個人所經歷的一切樂、苦或不苦不樂,都是由於過去的行為造成的。因此,通過苦行消除舊業,不造新業,未來就不會有煩惱;沒有未來的煩惱就會滅盡業;業滅盡則苦滅盡;苦滅盡則受滅盡;受滅盡則一切苦都會被消除。"
『『Evaṃ vutte, bhikkhave, te nigaṇṭhā maṃ etadavocuṃ – 『nigaṇṭho , āvuso, nāṭaputto [nāthaputto (sī.)] sabbaññū sabbadassāvī, aparisesaṃ ñāṇadassanaṃ paṭijānāti . Carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhita』nti. So evamāha – 『atthi kho vo, āvuso nigaṇṭhā, pubbeva pāpakammaṃ kataṃ, taṃ imāya kaṭukāya dukkarakārikāya nijjīretha, yaṃ panettha etarahi kāyena saṃvutā vācāya saṃvutā manasā saṃvutā taṃ āyatiṃ pāpakammassa akaraṇaṃ. Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī』ti. Tañca panamhākaṃ ruccati ceva khamati ca, tena camhā attamanā』』ti.
『『Evaṃ vutte ahaṃ, bhikkhave, te nigaṇṭhe etadavocaṃ – 『pañca kho ime, āvuso nigaṇṭhā, dhammā diṭṭheva dhamme dvidhāvipākā. Katame pañca? Saddhā, ruci, anussavo, ākāraparivitakko, diṭṭhinijjhānakkhanti – ime kho, āvuso nigaṇṭhā, pañca dhammā diṭṭheva dhamme dvidhāvipākā. Tatrāyasmantānaṃ nigaṇṭhānaṃ kā atītaṃse satthari saddhā, kā ruci, ko anussavo, ko ākāraparivitakko, kā diṭṭhinijjhānakkhantī』ti. Evaṃvādī [evaṃvādīsu (ka.)] kho ahaṃ, bhikkhave, nigaṇṭhesu na kañci [kiñci (sī. pī. ka.)] sahadhammikaṃ vādapaṭihāraṃ samanupassāmi.

『『Puna caparāhaṃ [puna ca panāhaṃ (sī. pī. ka.)], bhikkhave, te nigaṇṭhe evaṃ vadāmi – 『taṃ kiṃ maññatha, āvuso nigaṇṭhā. Yasmiṃ vo samaye tibbo [tippo (pī.)] upakkamo hoti tibbaṃ padhānaṃ, tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha; yasmiṃ pana vo samaye na tibbo upakkamo hoti na tibbaṃ padhānaṃ, na tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyethā』ti? 『Yasmiṃ no, āvuso gotama, samaye tibbo upakkamo hoti tibbaṃ padhānaṃ, tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyāma; yasmiṃ pana no samaye na tibbo upakkamo hoti na tibbaṃ padhānaṃ, na tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyāmā』』』ti.

"比丘們,當我這樣說時,那些尼乾子對我說:'朋友,尼干陀若提子自稱是全知全見者,聲稱擁有完全的知見。他說:"無論我行走、站立、睡眠還是清醒,知見都持續不斷地現前。"他這樣說:"朋友們,尼乾子,你們過去確實造作了惡業,通過這種嚴酷的苦行來消除它。而現在你們以身、語、意的自製來避免未來造作惡業。這樣,通過苦行消除舊業,不造新業,未來就不會有煩惱;沒有未來的煩惱就會滅盡業;業滅盡則苦滅盡;苦滅盡則受滅盡;受滅盡則一切苦都會被消除。"我們接受並贊同這一點,對此感到滿意。'"
"比丘們,當他們這樣說時,我對那些尼乾子說:'朋友們,尼乾子,有五種事物在現世中會產生兩種結果。哪五種?信仰、喜好、傳統、推理和接受見解。這五種事物在現世中會產生兩種結果。那麼,尊敬的尼乾子們對過去的導師有什麼信仰?有什麼喜好?有什麼傳統?有什麼推理?有什麼接受的見解?'比丘們,當我這樣說時,我沒有看到那些尼乾子能給出任何合理的反駁。 "比丘們,我又對那些尼乾子這樣說:'朋友們,尼乾子,你們怎麼認為?當你們進行激烈的修行和努力時,你們是否會感受到由於這種努力而產生的劇烈、尖銳、難忍的痛苦?而當你們不進行激烈的修行和努力時,你們是否就不會感受到這種由努力而產生的劇烈、尖銳、難忍的痛苦?''朋友喬達摩,當我們進行激烈的修行和努力時,我們確實會感受到由於這種努力而產生的劇烈、尖銳、難忍的痛苦。而當我們不進行激烈的修行和努力時,我們就不會感受到這種由努力而產生的劇烈、尖銳、難忍的痛苦。'"
『『Iti kira, āvuso nigaṇṭhā, yasmiṃ vo samaye tibbo upakkamo hoti tibbaṃ padhānaṃ, tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha; yasmiṃ pana vo samaye na tibbo upakkamo hoti na tibbaṃ padhānaṃ, na tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha. Evaṃ sante āyasmantānaṃ nigaṇṭhānaṃ na kallamassa veyyākaraṇāya – yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu. Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo ; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatīti. Sace, āvuso nigaṇṭhā, yasmiṃ vo samaye tibbo upakkamo hoti tibbaṃ padhānaṃ, na tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha; yasmiṃ pana vo samaye na tibbo upakkamo hoti na tibbaṃ padhānaṃ, tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha [padhānaṃ, tiṭṭheyyeva tasmiṃ samaye… vedanā (sī. syā. kaṃ. pī.)]; evaṃ sante āyasmantānaṃ nigaṇṭhānaṃ kallamassa veyyākaraṇāya – yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu. Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī』』ti.

『『『Yasmā ca kho, āvuso nigaṇṭhā, yasmiṃ vo samaye tibbo upakkamo hoti tibbaṃ padhānaṃ, tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha; yasmiṃ pana vo samaye na tibbo upakkamo hoti na tibbaṃ padhānaṃ, na tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha; te tumhe sāmaṃyeva opakkamikā dukkhā tibbā kaṭukā vedanā vedayamānā avijjā aññāṇā sammohā vipaccetha – yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu. Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo ; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī』ti. Evaṃvādīpi [evaṃvādīsupi (ka.)] kho ahaṃ, bhikkhave, nigaṇṭhesu na kañci sahadhammikaṃ vādapaṭihāraṃ samanupassāmi.

『『Puna caparāhaṃ, bhikkhave, te nigaṇṭhe evaṃ vadāmi – 『taṃ kiṃ maññathāvuso nigaṇṭhā, yamidaṃ kammaṃ diṭṭhadhammavedanīyaṃ taṃ upakkamena vā padhānena vā samparāyavedanīyaṃ hotūti labbhameta』nti? 『No hidaṃ, āvuso』. 『Yaṃ panidaṃ kammaṃ samparāyavedanīyaṃ taṃ upakkamena vā padhānena vā diṭṭhadhammavedanīyaṃ hotūti labbhameta』nti? 『No hidaṃ, āvuso』. 『Taṃ kiṃ maññathāvuso nigaṇṭhā, yamidaṃ kammaṃ sukhavedanīyaṃ taṃ upakkamena vā padhānena vā dukkhavedanīyaṃ hotūti labbhameta』nti? 『No hidaṃ, āvuso』. 『Yaṃ panidaṃ kammaṃ dukkhavedanīyaṃ taṃ upakkamena vā padhānena vā sukhavedanīyaṃ hotūti labbhameta』nti? 『No hidaṃ, āvuso』. 『Taṃ kiṃ maññathāvuso nigaṇṭhā, yamidaṃ kammaṃ paripakkavedanīyaṃ taṃ upakkamena vā padhānena vā aparipakkavedanīyaṃ hotūti labbhameta』nti? 『No hidaṃ, āvuso』. 『Yaṃ panidaṃ kammaṃ aparipakkavedanīyaṃ taṃ upakkamena vā padhānena vā paripakkavedanīyaṃ hotūti labbhameta』nti? 『No hidaṃ, āvuso』. 『Taṃ kiṃ maññathāvuso nigaṇṭhā, yamidaṃ kammaṃ bahuvedanīyaṃ taṃ upakkamena vā padhānena vā appavedanīyaṃ hotūti labbhameta』nti? 『No hidaṃ, āvuso』. 『Yaṃ panidaṃ kammaṃ appavedanīyaṃ taṃ upakkamena vā padhānena vā bahuvedanīyaṃ hotūti labbhameta』nti? 『No hidaṃ, āvuso』. 『Taṃ kiṃ maññathāvuso nigaṇṭhā, yamidaṃ kammaṃ savedanīyaṃ taṃ upakkamena vā padhānena vā avedanīyaṃ hotūti labbhameta』nti? 『No hidaṃ, āvuso』. 『Yaṃ panidaṃ kammaṃ avedanīyaṃ taṃ upakkamena vā padhānena vā savedanīyaṃ hotūti labbhameta』nti? 『No hidaṃ, āvuso』.
"因此,朋友們,尼乾子,當你們進行激烈的修行和努力時,你們會感受到由於這種努力而產生的劇烈、尖銳、難忍的痛苦;而當你們不進行激烈的修行和努力時,你們就不會感受到這種由努力而產生的劇烈、尖銳、難忍的痛苦。既然如此,尊敬的尼乾子們就不應該宣稱:這個人所經歷的一切樂、苦或不苦不樂,都是由於過去的行為造成的。因此,通過苦行消除舊業,不造新業,未來就不會有煩惱;沒有未來的煩惱就會滅盡業;業滅盡則苦滅盡;苦滅盡則受滅盡;受滅盡則一切苦都會被消除。朋友們,尼乾子,如果當你們進行激烈的修行和努力時,你們不會感受到由於這種努力而產生的劇烈、尖銳、難忍的痛苦;而當你們不進行激烈的修行和努力時,你們反而會感受到這種劇烈、尖銳、難忍的痛苦;那麼,尊敬的尼乾子們就可以宣稱:這個人所經歷的一切樂、苦或不苦不樂,都是由於過去的行為造成的。因此,通過苦行消除舊業,不造新業,未來就不會有煩惱;沒有未來的煩惱就會滅盡業;業滅盡則苦滅盡;苦滅盡則受滅盡;受滅盡則一切苦都會被消除。 "但是,朋友們,尼乾子,由於當你們進行激烈的修行和努力時,你們會感受到由於這種努力而產生的劇烈、尖銳、難忍的痛苦;而當你們不進行激烈的修行和努力時,你們就不會感受到這種由努力而產生的劇烈、尖銳、難忍的痛苦;你們在親身經歷這種由努力而產生的劇烈、尖銳、難忍的痛苦時,由於無明、不知和迷惑而錯誤地得出結論:這個人所經歷的一切樂、苦或不苦不樂,都是由於過去的行為造成的。因此,通過苦行消除舊業,不造新業,未來就不會有煩惱;沒有未來的煩惱就會滅盡業;業滅盡則苦滅盡;苦滅盡則受滅盡;受滅盡則一切苦都會被消除。"比丘們,即使我這樣說,我也沒有看到那些尼乾子能給出任何合理的反駁。
"比丘們,我又對那些尼乾子這樣說:'朋友們,尼乾子,你們怎麼認為?對於應該在現世感受果報的業,是否可能通過努力或精進使其變成來世才感受果報的業?''不可能,朋友。''那麼,對於應該在來世感受果報的業,是否可能通過努力或精進使其變成現世就感受果報的業?''不可能,朋友。''朋友們,尼乾子,你們怎麼認為?對於應該感受快樂果報的業,是否可能通過努力或精進使其變成感受痛苦果報的業?''不可能,朋友。''那麼,對於應該感受痛苦果報的業,是否可能通過努力或精進使其變成感受快樂果報的業?''不可能,朋友。''朋友們,尼乾子,你們怎麼認為?對於已成熟應該感受果報的業,是否可能通過努力或精進使其變成未成熟不應該感受果報的業?''不可能,朋友。''那麼,對於未成熟不應該感受果報的業,是否可能通過努力或精進使其變成已成熟應該感受果報的業?''不可能,朋友。''朋友們,尼乾子,你們怎麼認為?對於應該感受大量果報的業,是否可能通過努力或精進使其變成只感受少量果報的業?''不可能,朋友。''那麼,對於只應該感受少量果報的業,是否可能通過努力或精進使其變成感受大量果報的業?''不可能,朋友。''朋友們,尼乾子,你們怎麼認為?對於應該感受果報的業,是否可能通過努力或精進使其變成不感受果報的業?''不可能,朋友。''那麼,對於不應該感受果報的業,是否可能通過努力或精進使其變成應該感受果報的業?''不可能,朋友。'
『『Iti kira, āvuso nigaṇṭhā, yamidaṃ kammaṃ diṭṭhadhammavedanīyaṃ taṃ upakkamena vā padhānena vā samparāyavedanīyaṃ hotūti alabbhametaṃ, yaṃ panidaṃ kammaṃ samparāyavedanīyaṃ taṃ upakkamena vā padhānena vā diṭṭhadhammavedanīyaṃ hotūti alabbhametaṃ, yamidaṃ kammaṃ sukhavedanīyaṃ taṃ upakkamena vā padhānena vā dukkhavedanīyaṃ hotūti alabbhametaṃ, yamidaṃ kammaṃ dukkhavedanīyaṃ taṃ upakkamena vā padhānena vā sukhavedanīyaṃ hotūti alabbhametaṃ, yamidaṃ kammaṃ paripakkavedanīyaṃ taṃ upakkamena vā padhānena vā aparipakkavedanīyaṃ hotūti alabbhametaṃ, yamidaṃ kammaṃ aparipakkavedanīyaṃ taṃ upakkamena vā padhānena vā paripakkavedanīyaṃ hotūti alabbhametaṃ, yamidaṃ kammaṃ bahuvedanīyaṃ taṃ upakkamena vā padhānena vā appavedanīyaṃ hotūti alabbhametaṃ, yamidaṃ kammaṃ appavedanīyaṃ taṃ upakkamena vā padhānena vā bahuvedanīyaṃ hotūti alabbhametaṃ, yamidaṃ kammaṃ savedanīyaṃ taṃ upakkamena vā padhānena vā avedanīyaṃ hotūti alabbhametaṃ, yamidaṃ kammaṃ avedanīyaṃ taṃ upakkamena vā padhānena vā savedanīyaṃ hotūti alabbhametaṃ; evaṃ sante āyasmantānaṃ nigaṇṭhānaṃ aphalo upakkamo hoti, aphalaṃ padhānaṃ』』.

『『Evaṃvādī, bhikkhave, nigaṇṭhā. Evaṃvādīnaṃ, bhikkhave, nigaṇṭhānaṃ dasa sahadhammikā vādānuvādā gārayhaṃ ṭhānaṃ āgacchanti.

『『Sace, bhikkhave, sattā pubbekatahetu sukhadukkhaṃ paṭisaṃvedenti; addhā, bhikkhave, nigaṇṭhā pubbe dukkaṭakammakārino yaṃ etarahi evarūpā dukkhā tibbā kaṭukā vedanā vediyanti. Sace, bhikkhave, sattā issaranimmānahetu sukhadukkhaṃ paṭisaṃvedenti; addhā, bhikkhave, nigaṇṭhā pāpakena issarena nimmitā yaṃ etarahi evarūpā dukkhā tibbā kaṭukā vedanā vediyanti. Sace, bhikkhave, sattā saṅgatibhāvahetu sukhadukkhaṃ paṭisaṃvedenti; addhā, bhikkhave, nigaṇṭhā pāpasaṅgatikā yaṃ etarahi evarūpā dukkhā tibbā kaṭukā vedanā vediyanti. Sace, bhikkhave, sattā abhijātihetu sukhadukkhaṃ paṭisaṃvedenti; addhā, bhikkhave, nigaṇṭhā pāpābhijātikā yaṃ etarahi evarūpā dukkhā tibbā kaṭukā vedanā vediyanti. Sace, bhikkhave, sattā diṭṭhadhammūpakkamahetu sukhadukkhaṃ paṭisaṃvedenti; addhā, bhikkhave, nigaṇṭhā evarūpā diṭṭhadhammūpakkamā yaṃ etarahi evarūpā dukkhā tibbā kaṭukā vedanā vediyanti.

『『Sace, bhikkhave, sattā pubbekatahetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā; no ce sattā pubbekatahetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā. Sace, bhikkhave, sattā issaranimmānahetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā; no ce sattā issaranimmānahetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā. Sace, bhikkhave, sattā saṅgatibhāvahetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā; no ce sattā saṅgatibhāvahetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā. Sace, bhikkhave, sattā abhijātihetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā; no ce sattā abhijātihetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā. Sace, bhikkhave, sattā diṭṭhadhammūpakkamahetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā; no ce sattā diṭṭhadhammūpakkamahetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā. Evaṃvādī, bhikkhave, nigaṇṭhā. Evaṃvādīnaṃ, bhikkhave, nigaṇṭhānaṃ ime dasa sahadhammikā vādānuvādā gārayhaṃ ṭhānaṃ āgacchanti. Evaṃ kho, bhikkhave, aphalo upakkamo hoti, aphalaṃ padhānaṃ.

"因此,朋友們,尼乾子,對於應該在現世感受果報的業,不可能通過努力或精進使其變成來世才感受果報的業;對於應該在來世感受果報的業,不可能通過努力或精進使其變成現世就感受果報的業;對於應該感受快樂果報的業,不可能通過努力或精進使其變成感受痛苦果報的業;對於應該感受痛苦果報的業,不可能通過努力或精進使其變成感受快樂果報的業;對於已成熟應該感受果報的業,不可能通過努力或精進使其變成未成熟不應該感受果報的業;對於未成熟不應該感受果報的業,不可能通過努力或精進使其變成已成熟應該感受果報的業;對於應該感受大量果報的業,不可能通過努力或精進使其變成只感受少量果報的業;對於只應該感受少量果報的業,不可能通過努力或精進使其變成感受大量果報的業;對於應該感受果報的業,不可能通過努力或精進使其變成不感受果報的業;對於不應該感受果報的業,不可能通過努力或精進使其變成應該感受果報的業。既然如此,尊敬的尼乾子們的努力是無效的,他們的精進是無果的。" "比丘們,尼乾子們持這種觀點。比丘們,對於持這種觀點的尼乾子們,有十個合理的批評點。
"比丘們,如果眾生因過去的行為而經歷苦樂,那麼尼乾子們肯定是過去做了惡業,所以現在才會經歷如此劇烈、尖銳、難忍的痛苦。比丘們,如果眾生因造物主的創造而經歷苦樂,那麼尼乾子們肯定是被一個邪惡的造物主所創造,所以現在才會經歷如此劇烈、尖銳、難忍的痛苦。比丘們,如果眾生因偶然而經歷苦樂,那麼尼乾子們肯定是遇到了不幸,所以現在才會經歷如此劇烈、尖銳、難忍的痛苦。比丘們,如果眾生因出身而經歷苦樂,那麼尼乾子們肯定是出身低賤,所以現在才會經歷如此劇烈、尖銳、難忍的痛苦。比丘們,如果眾生因現世的努力而經歷苦樂,那麼尼乾子**們肯定是在現世做了錯誤的努力,所以現在才會經歷如此劇烈、尖銳、難忍的痛苦。 "比丘們,如果眾生因過去的行為而經歷苦樂,尼乾子們就應受譴責;如果眾生不是因過去的行為而經歷苦樂,尼乾子們也應受譴責。比丘們,如果眾生因造物主的創造而經歷苦樂,尼乾子們就應受譴責;如果眾生不是因造物主的創造而經歷苦樂,尼乾子們也應受譴責。比丘們,如果眾生因偶然而經歷苦樂,尼乾子們就應受譴責;如果眾生不是因偶然而經歷苦樂,尼乾子們也應受譴責。比丘們,如果眾生因出身而經歷苦樂,尼乾子們就應受譴責;如果眾生不是因出身而經歷苦樂,尼乾子們也應受譴責。比丘們,如果眾生因現世的努力而經歷苦樂,尼乾子們就應受譴責;如果眾生不是因現世的努力而經歷苦樂,尼乾子們也應受譴責。比丘們,尼乾子們持這種觀點。比丘們,對於持這種觀點的尼乾子們,有這十個合理的批評點。比丘們,這就是為什麼說他們的努力是無效的,他們的精進是無果的。
『『Kathañca, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ? Idha, bhikkhave, bhikkhu na heva anaddhabhūtaṃ attānaṃ dukkhena addhabhāveti, dhammikañca sukhaṃ na pariccajati, tasmiñca sukhe anadhimucchito hoti. So evaṃ pajānāti – 『imassa kho me dukkhanidānassa saṅkhāraṃ padahato saṅkhārappadhānā virāgo hoti, imassa pana me dukkhanidānassa ajjhupekkhato upekkhaṃ bhāvayato virāgo hotī』ti. So yassa hi khvāssa [yassa kho panassa (sī.), yassa khvāssa (pī.)] dukkhanidānassa saṅkhāraṃ padahato saṅkhārappadhānā virāgo hoti, saṅkhāraṃ tattha padahati. Yassa panassa dukkhanidānassa ajjhupekkhato upekkhaṃ bhāvayato virāgo hoti, upekkhaṃ tattha bhāveti. Tassa tassa dukkhanidānassa saṅkhāraṃ padahato saṅkhārappadhānā virāgo hoti – evampissa taṃ dukkhaṃ nijjiṇṇaṃ hoti. Tassa tassa dukkhanidānassa ajjhupekkhato upekkhaṃ bhāvayato virāgo hoti – evampissa taṃ dukkhaṃ nijjiṇṇaṃ hoti.
『『Seyyathāpi, bhikkhave, puriso itthiyā sāratto paṭibaddhacitto tibbacchando tibbāpekkho. So taṃ itthiṃ passeyya aññena purisena saddhiṃ santiṭṭhantiṃ sallapantiṃ sañjagghantiṃ saṃhasantiṃ. Taṃ kiṃ maññatha, bhikkhave, api nu tassa purisassa amuṃ itthiṃ disvā aññena purisena saddhiṃ santiṭṭhantiṃ sallapantiṃ sañjagghantiṃ saṃhasantiṃ uppajjeyyuṃ sokaparidevadukkhadomanassūpāyāsā』』ti? 『『Evaṃ, bhante』』. 『『Taṃ kissa hetu』』? 『『Amu hi, bhante, puriso amussā itthiyā sāratto paṭibaddhacitto tibbacchando tibbāpekkho . Tasmā taṃ itthiṃ disvā aññena purisena saddhiṃ santiṭṭhantiṃ sallapantiṃ sañjagghantiṃ saṃhasantiṃ uppajjeyyuṃ sokaparidevadukkhadomanassūpāyāsā』』ti. 『『Atha kho, bhikkhave, tassa purisassa evamassa – 『ahaṃ kho amussā itthiyā sāratto paṭibaddhacitto tibbacchando tibbāpekkho. Tassa me amuṃ itthiṃ disvā aññena purisena saddhiṃ santiṭṭhantiṃ sallapantiṃ sañjagghantiṃ saṃhasantiṃ uppajjanti sokaparidevadukkhadomanassūpāyāsā. Yaṃnūnāhaṃ yo me amussā itthiyā chandarāgo taṃ pajaheyya』nti. So yo amussā itthiyā chandarāgo taṃ pajaheyya. So taṃ itthiṃ passeyya aparena samayena aññena purisena saddhiṃ santiṭṭhantiṃ sallapantiṃ sañjagghantiṃ saṃhasantiṃ. Taṃ kiṃ maññatha, bhikkhave, api nu tassa purisassa amuṃ itthiṃ disvā aññena purisena saddhiṃ santiṭṭhantiṃ sallapantiṃ sañjagghantiṃ saṃhasantiṃ uppajjeyyuṃ sokaparidevadukkhadomanassūpāyāsā』』ti? 『『No hetaṃ, bhante』』. 『『Taṃ kissa hetu』』? 『『Amu hi, bhante, puriso amussā itthiyā virāgo. Tasmā taṃ itthiṃ disvā aññena purisena saddhiṃ santiṭṭhantiṃ sallapantiṃ sañjagghantiṃ saṃhasantiṃ na uppajjeyyuṃ sokaparidevadukkhadomanassūpāyāsā』』ti.

『『Evameva kho, bhikkhave, bhikkhu na heva anaddhabhūtaṃ attānaṃ dukkhena addhabhāveti, dhammikañca sukhaṃ na pariccajati, tasmiñca sukhe anadhimucchito hoti. So evaṃ pajānāti – 『imassa kho me dukkhanidānassa saṅkhāraṃ padahato saṅkhārappadhānā virāgo hoti, imassa pana me dukkhanidānassa ajjhupekkhato upekkhaṃ bhāvayato virāgo hotī』ti. So yassa hi khvāssa dukkhanidānassa saṅkhāraṃ padahato saṅkhārappadhānā virāgo hoti, saṅkhāraṃ tattha padahati; yassa panassa dukkhanidānassa ajjhupekkhato upekkhaṃ bhāvayato virāgo hoti, upekkhaṃ tattha bhāveti. Tassa tassa dukkhanidānassa saṅkhāraṃ padahato saṅkhārappadhānā virāgo hoti – evampissa taṃ dukkhaṃ nijjiṇṇaṃ hoti . Tassa tassa dukkhanidānassa ajjhupekkhato upekkhaṃ bhāvayato virāgo hoti – evampissa taṃ dukkhaṃ nijjiṇṇaṃ hoti. Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ.

"比丘們,什麼是有效的努力,有果的精進呢?在這裡,比丘們,一位比丘不會用痛苦折磨自己,也不會放棄正當的快樂,但他不執著于這種快樂。他明白:'當我努力消除這個苦的根源時,通過努力我能達到離欲;當我以平等心觀察這個苦的根源時,通過培養平等心我能達到離欲。'對於能通過努力達到離欲的苦的根源,他就努力去消除;對於能通過培養平等心達到離欲的苦的根源,他就培養平等心。通過這樣努力消除各種苦的根源,他就能克服那些苦;通過這樣以平等心觀察各種苦的根源,他也能克服那些苦。
"比丘們,就像一個男人深深地愛著一個女人,對她充滿慾望和渴望。他看到那個女人和另一個男人站在一起,交談,大笑,微笑。比丘們,你們怎麼認為,當這個男人看到那個女人和另一個男人站在一起,交談,大笑,微笑時,他會不會感到悲傷、哀嘆、痛苦、憂愁和絕望?""會的,尊者。""為什麼?""尊者,因為那個男人深深地愛著那個女人,對她充滿慾望和渴望。所以當他看到她和另一個男人站在一起,交談,大笑,微笑時,他會感到悲傷、哀嘆、痛苦、憂愁和絕望。""然後,比丘們,那個男人可能會這樣想:'我深深地愛著那個女人,對她充滿慾望和渴望。當我看到她和另一個男人站在一起,交談,大笑,微笑時,我感到悲傷、哀嘆、痛苦、憂愁和絕望。我應該放下對那個女人的慾望和愛戀。'於是他放下了對那個女人的慾望和愛戀。之後的某個時候,他再次看到那個女人和另一個男人站在一起,交談,大笑,微笑。比丘們,你們怎麼認為,這時他還會感到悲傷、哀嘆、痛苦、憂愁和絕望嗎?""不會,尊者。""為什麼?""尊者,因為那個男人已經對那個女人沒有愛戀了。所以當他看到她和另一個男人站在一起,交談,大笑,微笑時,他不會感到悲傷、哀嘆、痛苦、憂愁和絕望。" "同樣地,比丘們,一位比丘不會用痛苦折磨自己,也不會放棄正當的快樂,但他不執著于這種快樂。他明白:'當我努力消除這個苦的根源時,通過努力我能達到離欲;當我以平等心觀察這個苦的根源時,通過培養平等心我能達到離欲。'對於能通過努力達到離欲的苦的根源,他就努力去消除;對於能通過培養平等心達到離欲的苦的根源,他就培養平等心。通過這樣努力消除各種苦的根源,他就能克服那些苦;通過這樣以平等心觀察各種苦的根源,他也能克服那些苦。比丘們,這就是有效的努力,有果的精進。
『『Puna caparaṃ, bhikkhave, bhikkhu iti paṭisañcikkhati – 『yathāsukhaṃ kho me viharato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti; dukkhāya pana me attānaṃ padahato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. Yaṃnūnāhaṃ dukkhāya attānaṃ padaheyya』nti. So dukkhāya attānaṃ padahati. Tassa dukkhāya attānaṃ padahato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhanti. So na aparena samayena dukkhāya attānaṃ padahati. Taṃ kissa hetu? Yassa hi so, bhikkhave, bhikkhu atthāya dukkhāya attānaṃ padaheyya svāssa attho abhinipphanno hoti. Tasmā na aparena samayena dukkhāya attānaṃ padahati. Seyyathāpi, bhikkhave, usukāro tejanaṃ dvīsu alātesu ātāpeti paritāpeti ujuṃ karoti kammaniyaṃ. Yato kho, bhikkhave, usukārassa tejanaṃ dvīsu alātesu ātāpitaṃ hoti paritāpitaṃ ujuṃ kataṃ [ujuṃ kataṃ hoti (sī.)] kammaniyaṃ, na so taṃ aparena samayena usukāro tejanaṃ dvīsu alātesu ātāpeti paritāpeti ujuṃ karoti kammaniyaṃ. Taṃ kissa hetu? Yassa hi so, bhikkhave, atthāya usukāro tejanaṃ dvīsu alātesu ātāpeyya paritāpeyya ujuṃ kareyya kammaniyaṃ svāssa attho abhinipphanno hoti. Tasmā na aparena samayena usukāro tejanaṃ dvīsu alātesu ātāpeti paritāpeti ujuṃ karoti kammaniyaṃ. Evameva kho, bhikkhave, bhikkhu iti paṭisañcikkhati – 『yathāsukhaṃ kho me viharato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti; dukkhāya pana me attānaṃ padahato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. Yaṃnūnāhaṃ dukkhāya attānaṃ padaheyya』nti. So dukkhāya attānaṃ padahati. Tassa dukkhāya attānaṃ padahato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. So na aparena samayena dukkhāya attānaṃ padahati. Taṃ kissa hetu? Yassa hi so, bhikkhave, bhikkhu atthāya dukkhāya attānaṃ padaheyya svāssa attho abhinipphanno hoti. Tasmā na aparena samayena dukkhāya attānaṃ padahati. Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ.
『『Puna caparaṃ, bhikkhave, idha 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.
"再者,比丘們,一位比丘這樣思考:'當我安逸地生活時,不善法增長,善法減少;但當我努力使自己痛苦時,不善法減少,善法增長。我應該努力使自己痛苦。'於是他努力使自己痛苦。當他這樣做時,不善法減少,善法增長。之後,他不再努力使自己痛苦。為什麼?比丘們,因為這位比丘爲了某個目的而努力使自己痛苦,而那個目的已經達到了。所以之後他不再努力使自己痛苦。比丘們,就像一個箭匠在兩塊火炭之間加熱、鍛造箭桿,使其筆直、適合使用。比丘們,當箭匠已經在兩塊火炭之間加熱、鍛造箭桿,使其筆直、適合使用后,他就不會再這樣做了。為什麼?比丘們,因為箭匠爲了某個目的而在兩塊火炭之間加熱、鍛造箭桿,使其筆直、適合使用,而那個目的已經達到了。所以之後他不再這樣做。同樣地,比丘們,一位比丘這樣思考:'當我安逸地生活時,不善法增長,善法減少;但當我努力使自己痛苦時,不善法減少,善法增長。我應該努力使自己痛苦。'於是他努力使自己痛苦。當他這樣做時,不善法減少,善法增長。之後,他不再努力使自己痛苦。為什麼?比丘們,因為這位比丘爲了某個目的而努力使自己痛苦,而那個目的已經達到了。所以之後他不再努力使自己痛苦。比丘們,這也是有效的努力,有果的精進。
"再者,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界,包括天、魔、梵天,以及沙門、婆羅門、天、人。他宣說的法義,初善、中善、后善,文義具足,開顯清凈圓滿的梵行。一個居士或居士子,或者生在其他種姓的人,聽聞了這個法。聽聞之後,他對如來生起信心。具有這種信心,他這樣思考:'在家生活是拘束的,是塵勞之道;出家生活是開放的。在家住著,不容易完全圓滿地修習清凈的梵行。我應該剃除鬚髮,披上袈裟,從在家生活出家,進入無家的生活。'過了一段時間,他捨棄了少許或大量的財產,捨棄了少許或大量的親屬,剃除鬚髮,披上袈裟,從在家生活出家,進入無家的生活。
『『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.) ettha sācisaddo 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.

『『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 [sammiñjite (sī. syā. kaṃ. pī.)] 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.
"他這樣出家后,遵守比丘的學處和生活方式,捨棄殺生,遠離殺生,放下棍杖和武器,有羞恥心,有同情心,對一切生命懷有慈悲。他捨棄不與取,遠離不與取,只取所給予的,期待所給予的,以不偷盜、清凈的自我而住。他捨棄非梵行,過梵行生活,遠離淫慾,遠離俗人的性行為。他捨棄妄語,遠離妄語,說真實語,誠實可靠,不欺騙世間。他捨棄離間語,遠離離間語;不會在這裡聽到後到那裡說以離間這些人,也不會在那裡聽到後到這裡說以離間那些人;他是分裂者的調解者,是和合者的支持者,喜歡和諧,樂於和諧,欣賞和諧,說能帶來和諧的話。他捨棄粗惡語,遠離粗惡語;他說的話柔和悅耳,令人喜愛,入心,優雅,令眾人喜歡,令眾人愉悅。他捨棄綺語,遠離綺語,說適時語,說真實語,說有意義的話,說法語,說律語,說值得珍藏的話,適時而有理由,有節制而有益。他遠離損害種子和植物。他一日一食,不夜食,遠離非時食。他遠離觀看歌舞、音樂和表演。他遠離使用花環、香水、化妝品、裝飾品和裝飾物。他遠離高床大床。他遠離接受金銀。他遠離接受生谷。他遠離接受生肉。他遠離接受婦女和少女。他遠離接受奴僕。他遠離接受山羊和綿羊。他遠離接受雞和豬。他遠離接受象、牛、馬和騾。他遠離接受田地和房產。他遠離從事信使工作。他遠離買賣。他遠離在稱量、金屬、度量方面的欺詐。他遠離賄賂、欺騙、詐騙和不誠實的行為。他遠離傷害、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。無論去哪裡,他只隨身攜帶這些。就像有翼的鳥兒飛往何處,只帶著它的羽翼;同樣地,比丘滿足於蔽體的衣服和果腹的食物,無論去哪裡,他只隨身攜帶這些。具足這種聖潔的戒蘊,他內心體驗無過失的快樂。
"他以眼見色時,不執取相,不執取細相。因為如果他住于不防護眼根,貪、憂、惡不善法就會流入,所以他實行防護,護衛眼根,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,不執取相,不執取細相。因為如果他住于不防護意根,貪、憂、惡不善法就會流入,所以他實行防護,護衛意根,防護意根。具足這種聖潔的根律儀,他內心體驗無染污的快樂。 "他在前進、後退時保持正知,在觀看、環顧時保持正知,在屈伸肢體時保持正知,在穿袈裟、持缽、著衣時保持正知,在吃、喝、咀嚼、品嚐時保持正知,在大小便時保持正知,在行、住、坐、臥、醒、語、默時保持正知。
"他具足這種聖潔的戒蘊,(具足這種聖潔的知足,)

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. Thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṃ parisodheti. Uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto , uddhaccakukkuccā cittaṃ parisodheti. Vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.

『『So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Evampi , bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ.

『『Puna caparaṃ, bhikkhave, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ.

『『Puna caparaṃ, bhikkhave, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti. Yaṃ taṃ ariyā ācikkhanti – 『upekkhako satimā sukhavihārī』ti tatiyaṃ jhānaṃ upasampajja viharati. Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ.

『『Puna caparaṃ, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā, adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ.

『『So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ [seyyathīdaṃ (sī. syā. kaṃ. pī.)] – 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. Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ.

具足這種聖潔的根律儀,具足這種聖潔的正念正知,他居住在遠離的住處 - 森林、樹下、山中、幽谷、山洞、墳場、叢林、露地、草堆。他在午餐后回來,結跏趺坐,保持身體正直,在面前建立正念。他捨棄對世間的貪慾,以無貪的心而住,凈化心中的貪慾。他捨棄嗔恚,以無嗔的心而住,對一切眾生懷有慈悲,凈化心中的嗔恚。他捨棄昏沉睡眠,遠離昏沉睡眠而住,具有光明想,正念正知,凈化心中的昏沉睡眠。他捨棄掉舉惡作,不掉舉而住,內心平靜,凈化心中的掉舉惡作。他捨棄疑惑,超越疑惑而住,對善法不再猶豫,凈化心中的疑惑。 "他捨棄了這五蓋,這些污染心靈、削弱智慧的障礙,遠離欲樂,遠離不善法,進入並安住于有尋有伺、由離生喜樂的初禪。比丘們,這也是有效的努力,有果的精進。 "再者,比丘們,比丘平息了尋伺,內心寧靜,心一境性,無尋無伺,定生喜樂,進入並安住于第二禪。比丘們,這也是有效的努力,有果的精進。 "再者,比丘們,比丘離喜而住,保持舍心,正念正知,以身感受樂,正如聖者們所說的'舍念樂住',進入並安住于第三禪。比丘們,這也是有效的努力,有果的精進。 "再者,比丘們,比丘舍樂舍苦,先前的喜憂已滅,不苦不樂,舍念清凈,進入並安住于第四禪。比丘們,這也是有效的努力,有果的精進。 17. "當他的心如此入定,清凈、明亮、無垢、離染、柔軟、適業、穩固、不動搖時,他引導其心趣向宿命隨念智。他回憶起許多前世,即一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、百千生,許多成劫、許多壞劫、許多成壞劫:'在那裡,我有如是名,如是姓,如是容貌,如是食物,如是苦樂的經歷,如是壽命的長短。我從那裡死後,又生到那裡。在那裡,我又有如是名,如是姓,如是容貌,如是食物,如是苦樂的經歷,如是壽命的長短。我從那裡死後,又生到這裡。'就這樣,他回憶起許多前世的生活狀況和細節。比丘們,這也是有效的努力,有果的精進。

『『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. Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ.
『『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. Evampi kho, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ. Evaṃvādī, bhikkhave, tathāgatā. Evaṃvādīnaṃ, bhikkhave, tathāgatānaṃ [tathāgato, evaṃvādiṃ bhikkhave tathāgataṃ (sī. syā. kaṃ. pī.)] dasa sahadhammikā pāsaṃsaṭṭhānā āgacchanti.
"當他的心如此入定,清凈、明亮、無垢、離染、柔軟、適業、穩固、不動搖時,他引導其心趣向眾生死生智。他以清凈超人的天眼,看見眾生死時、生時,低賤的、高貴的,美麗的、醜陋的,幸運的、不幸的,了知眾生隨業而行:'這些眾生具身惡行、語惡行、意惡行,誹謗聖者,持邪見,行邪見業,他們身壞命終后,生於惡趣、墮處、地獄。而這些眾生具身善行、語善行、意善行,不誹謗聖者,持正見,行正見業,他們身壞命終后,生於善趣、天界。'就這樣,他以清凈超人的天眼,看見眾生死時、生時,低賤的、高貴的,美麗的、醜陋的,幸運的、不幸的,了知眾生隨業而行。比丘們,這也是有效的努力,有果的精進。
"當他的心如此入定,清凈、明亮、無垢、離染、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'。當他如此知、如此見時,他的心從欲漏解脫,從有漏解脫,從無明漏解脫。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,這也是有效的努力,有果的精進。比丘們,如來就是這樣說的。比丘們,對於這樣說的如來,有十個合理的讚歎之處。
『『Sace , bhikkhave, sattā pubbekatahetu sukhadukkhaṃ paṭisaṃvedenti; addhā, bhikkhave, tathāgato pubbe sukatakammakārī yaṃ etarahi evarūpā anāsavā sukhā vedanā vedeti. Sace, bhikkhave, sattā issaranimmānahetu sukhadukkhaṃ paṭisaṃvedenti; addhā, bhikkhave, tathāgato bhaddakena issarena nimmito yaṃ etarahi evarūpā anāsavā sukhā vedanā vedeti. Sace, bhikkhave, sattā saṅgatibhāvahetu sukhadukkhaṃ paṭisaṃvedenti; addhā, bhikkhave, tathāgato kalyāṇasaṅgatiko yaṃ etarahi evarūpā anāsavā sukhā vedanā vedeti. Sace, bhikkhave, sattā abhijātihetu sukhadukkhaṃ paṭisaṃvedenti; addhā, bhikkhave, tathāgato kalyāṇābhijātiko yaṃ etarahi evarūpā anāsavā sukhā vedanā vedeti. Sace, bhikkhave, sattā diṭṭhadhammūpakkamahetu sukhadukkhaṃ paṭisaṃvedenti; addhā, bhikkhave, tathāgato kalyāṇadiṭṭhadhammūpakkamo yaṃ etarahi evarūpā anāsavā sukhā vedanā vedeti.

『『Sace, bhikkhave, sattā pubbekatahetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato; no ce sattā pubbekatahetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato. Sace, bhikkhave, sattā issaranimmānahetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato; no ce sattā issaranimmānahetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato. Sace, bhikkhave, sattā saṅgatibhāvahetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato; no ce sattā saṅgatibhāvahetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato. Sace, bhikkhave, sattā abhijātihetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato; no ce sattā abhijātihetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato. Sace, bhikkhave, sattā diṭṭhadhammūpakkamahetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato; no ce sattā diṭṭhadhammūpakkamahetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato. Evaṃvādī, bhikkhave, tathāgatā. Evaṃvādīnaṃ, bhikkhave, tathāgatānaṃ ime dasa sahadhammikā pāsaṃsaṭṭhānā āgacchantī』』ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Devadahasuttaṃ niṭṭhitaṃ paṭhamaṃ.

Pañcattayasuttaṃ [pañcāyatanasutta (ka.)]
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – 『『bhikkhavo』』ti. 『『Bhadante』』ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – 『『santi, bhikkhave, eke samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṃ ārabbha anekavihitāni adhivuttipadāni [adhimuttipadāni (syā. kaṃ. ka.)] abhivadanti. 『Saññī attā hoti arogo paraṃ maraṇā』ti – ittheke abhivadanti; 『asaññī attā hoti arogo paraṃ maraṇā』ti – ittheke abhivadanti; 『nevasaññīnāsaññī attā hoti arogo paraṃ maraṇā』ti – ittheke abhivadanti; sato vā pana sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti [paññāpenti (sī. syā. kaṃ. pī.)], diṭṭhadhammanibbānaṃ vā paneke abhivadanti. Iti santaṃ vā attānaṃ paññapenti arogaṃ [paraṃ maraṇā. iti imāni (ka.)] paraṃ maraṇā, sato vā pana sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti, diṭṭhadhammanibbānaṃ vā paneke abhivadanti. Iti imāni pañca [paraṃ maraṇā. iti imāni (ka.)] hutvā tīṇi honti, tīṇi hutvā pañca honti – ayamuddeso pañcattayassa.
"比丘們,如果眾生因過去的行為而經歷苦樂,那麼如來肯定是過去做了善業,所以現在才會經歷如此無漏的快樂感受。比丘們,如果眾生因造物主的創造而經歷苦樂,那麼如來肯定是被一個善良的造物主所創造,所以現在才會經歷如此無漏的快樂感受。比丘們,如果眾生因偶然而經歷苦樂,那麼如來肯定是遇到了好運,所以現在才會經歷如此無漏的快樂感受。比丘們,如果眾生因出身而經歷苦樂,那麼如來肯定是出身高貴,所以現在才會經歷如此無漏的快樂感受。比丘們,如果眾生因現世的努力而經歷苦樂,那麼如來肯定是在現世做了善良的努力,所以現在才會經歷如此無漏的快樂感受。 "比丘們,如果眾生因過去的行為而經歷苦樂,如來就應受讚歎;如果眾生不是因過去的行為而經歷苦樂,如來也應受讚歎。比丘們,如果眾生因造物主的創造而經歷苦樂,如來就應受讚歎;如果眾生不是因造物主的創造而經歷苦樂,如來也應受讚歎。比丘們,如果眾生因偶然而經歷苦樂,如來就應受讚歎;如果眾生不是因偶然而經歷苦樂,如來也應受讚歎。比丘們,如果眾生因出身而經歷苦樂,如來就應受讚歎;如果眾生不是因出身而經歷苦樂,如來也應受讚歎。比丘們,如果眾生因現世的努力而經歷苦樂,如來就應受讚歎;如果眾生不是因現世的努力而經歷苦樂,如來也應受讚歎。比丘們,如來就是這樣說的。比丘們,對於這樣說的如來,有這十個合理的讚歎之處。" 世尊說了這番話。那些比丘滿意歡喜世尊所說。德瓦達哈經結束,第一。
五三經
如是我聞。一時,世尊住舍衛城(Sāvatthī)祇樹給孤獨園。在那裡,世尊對比丘們說:"比丘們。""尊者。"那些比丘回答世尊。世尊說:"比丘們,有一些沙門婆羅門是未來論者,持未來見,關於未來提出各種主張。他們中有人主張:'有想的我死後存在,無病';有人主張:'無想的我死後存在,無病';有人主張:'非有想非無想的我死後存在,無病';有人則宣稱有情的斷滅、毀壞、不存在;還有一些人則主張現世涅槃。這樣,他們或者宣稱有一個健康的我死後存在,或者宣稱有情的斷滅、毀壞、不存在,或者主張現世涅槃。這五種見解變成三種,三種又變成五種 - 這就是五三的概要。
『『Tatra, bhikkhave, ye te samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, arūpiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiñca arūpiñca vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, nevarūpiṃ nārūpiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, ekattasaññiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, nānattasaññiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, parittasaññiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, appamāṇasaññiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, etaṃ [evaṃ (ka.)] vā panekesaṃ [panetesaṃ (syā. kaṃ.)] upātivattataṃ viññāṇakasiṇameke abhivadanti appamāṇaṃ āneñjaṃ . Tayidaṃ, bhikkhave, tathāgato abhijānāti [pajānāti (sī. syā. kaṃ. pī.) aṭṭhakathā oloketabbā]. Ye kho te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, arūpiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiñca arūpiñca vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, nevarūpiṃ nārūpiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, ekattasaññiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, nānattasaññiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, parittasaññiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, appamāṇasaññiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā [maraṇāti (ka.)], yā vā panetāsaṃ saññānaṃ parisuddhā paramā aggā anuttariyā akkhāyati – yadi rūpasaññānaṃ yadi arūpasaññānaṃ yadi ekattasaññānaṃ yadi nānattasaññānaṃ. 『Natthi kiñcī』ti ākiñcaññāyatanameke abhivadanti appamāṇaṃ āneñjaṃ. 『Tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho attheta』nti – iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.
『『Tatra, bhikkhave, ye te samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiṃ vā te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, arūpiṃ vā te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiñca arūpiñca vā te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, nevarūpiṃ nārūpiṃ vā te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā. Tatra, bhikkhave, ye te samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā tesamete paṭikkosanti. Taṃ kissa hetu? Saññā rogo saññā gaṇḍo saññā sallaṃ, etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ – 『asañña』nti. Tayidaṃ, bhikkhave, tathāgato abhijānāti ye kho te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiṃ vā te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, arūpiṃ vā te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiñca arūpiñca vā te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, nevarūpiṃ nārūpiṃ vā te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā. Yo hi koci, bhikkhave, samaṇo vā brāhmaṇo vā evaṃ vadeyya – 『ahamaññatra rūpā, aññatra vedanāya, aññatra saññāya, aññatra saṅkhārehi, viññāṇassa [aññatra viññāṇā (syā. kaṃ.), aññatra viññāṇena (ka.)] āgatiṃ vā gatiṃ vā cutiṃ vā upapattiṃ vā vuddhiṃ vā virūḷhiṃ vā vepullaṃ vā paññapessāmī』ti – netaṃ ṭhānaṃ vijjati. 『Tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho attheta』nti – iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.
"比丘們,那些宣稱有想的我死後存在、無病的沙門婆羅門,他們或者宣稱有色的有想我死後存在、無病,或者宣稱無色的有想我死後存在、無病,或者宣稱亦有色亦無色的有想我死後存在、無病,或者宣稱非有色非無色的有想我死後存在、無病,或者宣稱一想的有想我死後存在、無病,或者宣稱異想的有想我死後存在、無病,或者宣稱有限想的有想我死後存在、無病,或者宣稱無量想的有想我死後存在、無病,或者有些人超越這些,宣稱無量不動的識無邊處。比丘們,如來完全了知這些。那些宣稱有想的我死後存在、無病的沙門婆羅門,他們或者宣稱有色的有想我死後存在、無病,或者宣稱無色的有想我死後存在、無病,或者宣稱亦有色亦無色的有想我死後存在、無病,或者宣稱非有色非無色的有想我死後存在、無病,或者宣稱一想的有想我死後存在、無病,或者宣稱異想的有想我死後存在、無病,或者宣稱有限想的有想我死後存在、無病,或者宣稱無量想的有想我死後存在、無病,或者在這些想中被稱為最清凈、最高、最上的 - 無論是色想、無色想、一想還是異想。有些人宣稱無所有處是無量不動的。'這是有為的、粗糙的,但有諸行的滅盡'- 如來知道這一點,看到從中出離,超越了它。
"比丘們,那些宣稱無想的我死後存在、無病的沙門婆羅門,他們或者宣稱有色的無想我死後存在、無病,或者宣稱無色的無想我死後存在、無病,或者宣稱亦有色亦無色的無想我死後存在、無病,或者宣稱非有色非無色的無想我死後存在、無病。比丘們,那些宣稱有想的我死後存在、無病的沙門婆羅門反對他們。為什麼?因為他們說:'想是病,想是瘡,想是箭,無想才是寂靜,才是殊勝。'比丘們,如來完全了知這些。那些宣稱無想的我死後存在、無病的沙門婆羅門,他們或者宣稱有色的無想我死後存在、無病,或者宣稱無色的無想我死後存在、無病,或者宣稱亦有色亦無色的無想我死後存在、無病,或者宣稱非有色非無色的無想我死後存在、無病。比丘們,任何沙門或婆羅門如果這樣說:'我將宣說除色、受、想、行、識之外的識的來、去、死、生、增長、擴大或發展'- 這是不可能的。'這是有為的、粗糙的,但有諸行的滅盡'- 如來知道這一點,看到從中出離,超越了它。
『『Tatra, bhikkhave, ye te samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiṃ vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, arūpiṃ vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiñca arūpiñca vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, nevarūpiṃ nārūpiṃ vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā. Tatra, bhikkhave, ye te samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā tesamete paṭikkosanti, yepi te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā tesamete paṭikkosanti. Taṃ kissa hetu? Saññā rogo saññā gaṇḍo saññā sallaṃ, asaññā sammoho, etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ – 『nevasaññānāsañña』nti. [nevasaññānāsaññāti (syā. kaṃ. pī. ka.) etantipadaṃ manasikātabbaṃ] Tayidaṃ, bhikkhave, tathāgato abhijānāti. Ye kho te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiṃ vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, arūpiṃ vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiñca arūpiñca vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, nevarūpiṃ nārūpiṃ vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā [samaṇabrāhmaṇā (sī. pī.)] diṭṭhasutamutaviññātabbasaṅkhāramattena etassa āyatanassa upasampadaṃ paññapenti, byasanañhetaṃ, bhikkhave, akkhāyati [āyatanamakkhāyati (ka.)] etassa āyatanassa upasampadāya . Na hetaṃ, bhikkhave, āyatanaṃ saṅkhārasamāpattipattabbamakkhāyati; saṅkhārāvasesasamāpattipattabbametaṃ, bhikkhave, āyatanamakkhāyati. 『Tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho attheta』nti – iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.
『『Tatra, bhikkhave, ye te samaṇabrāhmaṇā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti , tatra, bhikkhave, ye te samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā tesamete paṭikkosanti, yepi te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā tesamete paṭikkosanti, yepi te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā tesamete paṭikkosanti. Taṃ kissa hetu? Sabbepime bhonto samaṇabrāhmaṇā uddhaṃ saraṃ [uddhaṃsarā (sī. pī.), uddhaṃ parāmasanti (syā. kaṃ.)] āsattiṃyeva abhivadanti – 『iti pecca bhavissāma, iti pecca bhavissāmā』ti. Seyyathāpi nāma vāṇijassa vāṇijjāya gacchato evaṃ hoti – 『ito me idaṃ bhavissati, iminā idaṃ lacchāmī』ti, evamevime bhonto samaṇabrāhmaṇā vāṇijūpamā maññe paṭibhanti – 『iti pecca bhavissāma, iti pecca bhavissāmā』ti. Tayidaṃ, bhikkhave, tathāgato abhijānāti. Ye kho te bhonto samaṇabrāhmaṇā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti te sakkāyabhayā sakkāyaparijegucchā sakkāyaññeva anuparidhāvanti anuparivattanti. Seyyathāpi nāma sā gaddulabaddho daḷhe thambhe vā khile [khīle (sī. syā. kaṃ. pī.)] vā upanibaddho , tameva thambhaṃ vā khilaṃ vā anuparidhāvati anuparivattati ; evamevime bhonto samaṇabrāhmaṇā sakkāyabhayā sakkāyaparijegucchā sakkāyaññeva anuparidhāvanti anuparivattanti. 『Tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho attheta』nti – iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.
『『Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā aparantakappikā aparantānudiṭṭhino aparantaṃ ārabbha anekavihitāni adhivuttipadāni abhivadanti, sabbe te imāneva pañcāyatanāni abhivadanti etesaṃ vā aññataraṃ.
"比丘們,那些宣稱非有想非無想的我死後存在、無病的沙門婆羅門,他們或者宣稱有色的非有想非無想我死後存在、無病,或者宣稱無色的非有想非無想我死後存在、無病,或者宣稱亦有色亦無色的非有想非無想我死後存在、無病,或者宣稱非有色非無色的非有想非無想我死後存在、無病。比丘們,那些宣稱有想的我死後存在、無病的沙門婆羅門反對他們,那些宣稱無想的我死後存在、無病的沙門婆羅門也反對他們。為什麼?因為他們說:'想是病,想是瘡,想是箭,無想是愚癡,非有想非無想才是寂靜,才是殊勝。'比丘們,如來完全了知這些。那些宣稱非有想非無想的我死後存在、無病的沙門婆羅門,他們或者宣稱有色的非有想非無想我死後存在、無病,或者宣稱無色的非有想非無想我死後存在、無病,或者宣稱亦有色亦無色的非有想非無想我死後存在、無病,或者宣稱非有色非無色的非有想非無想我死後存在、無病。比丘們,任何沙門或婆羅門以所見、所聞、所覺、所識的有為法來宣說達到這個境界,這被說為是這個境界的失敗。比丘們,這個境界不是通過有為法的定而可達到的;比丘們,這個境界被說為是通過剩餘的有為法的定而可達到的。'這是有為的、粗糙的,但有諸行的滅盡'- 如來知道這一點,看到從中出離,超越了它。
"比丘們,那些宣稱有情斷滅、毀壞、不存在的沙門婆羅門,他們反對那些宣稱有想的我死後存在、無病的沙門婆羅門,也反對那些宣稱無想的我死後存在、無病的沙門婆羅門,也反對那些宣稱非有想非無想的我死後存在、無病的沙門婆羅門。為什麼?因為所有這些尊貴的沙門婆羅門都在宣稱向上的執著,說:'我們死後將這樣存在,我們死後將那樣存在。'就像一個去做生意的商人想:'從這裡我將得到那個,通過這個我將獲得那個',同樣地,這些尊貴的沙門婆羅門看起來就像商人一樣:'我們死後將這樣存在,我們死後將那樣存在。'比丘們,如來完全了知這些。那些宣稱有情斷滅、毀壞、不存在的沙門婆羅門,他們因為恐懼有身見,厭惡有身見,而圍繞著有身見奔跑、旋轉。就像一隻被繩子綁在堅固的柱子或樁子上的狗,圍繞著那根柱子或樁子奔跑、旋轉;同樣地,這些尊貴的沙門婆羅門因為恐懼有身見,厭惡有身見,而圍繞著有身見奔跑、旋轉。'這是有為的、粗糙的,但有諸行的滅盡'- 如來知道這一點,看到從中出離,超越了它。
"比丘們,任何沙門或婆羅門是未來論者,持未來見,關於未來提出各種主張,他們全都在宣說這五種境界或其中之一。
『『Santi, bhikkhave, eke samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṃ ārabbha anekavihitāni adhivuttipadāni abhivadanti. 『Sassato attā ca loko ca, idameva saccaṃ moghamañña』nti – ittheke abhivadanti, 『asassato attā ca loko ca, idameva saccaṃ moghamañña』nti – ittheke abhivadanti, 『sassato ca asassato ca attā ca loko ca, idameva saccaṃ moghamañña』nti – ittheke abhivadanti, 『nevasassato nāsassato attā ca loko ca, idameva saccaṃ moghamañña』nti – ittheke abhivadanti, 『antavā attā ca loko ca, idameva saccaṃ moghamañña』nti – ittheke abhivadanti, 『anantavā attā ca loko ca, idameva saccaṃ moghamañña』nti – ittheke abhivadanti, 『antavā ca anantavā ca attā ca loko ca, idameva saccaṃ moghamañña』nti – ittheke abhivadanti, 『nevantavā nānantavā attā ca loko ca, idameva saccaṃ moghamañña』nti – ittheke abhivadanti, 『ekattasaññī attā ca loko ca, idameva saccaṃ moghamañña』nti – ittheke abhivadanti, 『nānattasaññī attā ca loko ca, idameva saccaṃ moghamañña』nti – ittheke abhivadanti, 『parittasaññī attā ca loko ca, idameva saccaṃ moghamañña』nti – ittheke abhivadanti, 『appamāṇasaññī attā ca loko ca, idameva saccaṃ moghamañña』nti – ittheke abhivadanti, 『ekantasukhī attā ca loko ca, idameva saccaṃ moghamañña』nti – ittheke abhivadanti, 『ekantadukkhī attā ca loko ca, idameva saccaṃ moghamañña』nti – ittheke abhivadanti, 『sukhadukkhī attā ca loko ca, idameva saccaṃ moghamañña』nti – ittheke abhivadanti, 『adukkhamasukhī attā ca loko ca, idameva saccaṃ moghamañña』nti – ittheke abhivadanti.
『『Tatra , bhikkhave, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 『sassato attā ca loko ca, idameva saccaṃ moghamañña』nti , tesaṃ vata aññatreva saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā paccattaṃyeva ñāṇaṃ bhavissati parisuddhaṃ pariyodātanti – netaṃ ṭhānaṃ vijjati. Paccattaṃ kho pana, bhikkhave, ñāṇe asati parisuddhe pariyodāte yadapi [yadipi (ka.)] te bhonto samaṇabrāhmaṇā tattha ñāṇabhāgamattameva pariyodapenti tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ upādānamakkhāyati. 『Tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho attheta』nti – iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.
『『Tatra, bhikkhave, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 『asassato attā ca loko ca, idameva saccaṃ moghamañña』nti…pe… [yathā sassatavāre, tathā vitthāretabbaṃ] sassato ca asassato ca attā ca loko ca… nevasassato nāsassato attā ca loko ca… antavā attā ca loko ca… anantavā attā ca loko ca… antavā ca anantavā ca attā ca loko ca… nevantavā nānantavā attā ca loko ca… ekattasaññī attā ca loko ca… nānattasaññī attā ca loko ca… parittasaññī attā ca loko ca… appamāṇasaññī attā ca loko ca… ekantasukhī attā ca loko ca… ekantadukkhī attā ca loko ca… sukhadukkhī attā ca loko ca… adukkhamasukhī attā ca loko ca, idameva saccaṃ moghamaññanti, tesaṃ vata aññatreva saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā paccattaṃyeva ñāṇaṃ bhavissati parisuddhaṃ pariyodātanti – netaṃ ṭhānaṃ vijjati. Paccattaṃ kho pana, bhikkhave, ñāṇe asati parisuddhe pariyodāte yadapi te bhonto samaṇabrāhmaṇā tattha ñāṇabhāgamattameva pariyodapenti tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ upādānamakkhāyati. 『Tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho attheta』nti – iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.
"比丘們,有一些沙門婆羅門是過去論者,持過去見,關於過去提出各種主張。有人主張:'我與世界是常,唯此為真,余皆虛妄';有人主張:'我與世界是無常,唯此為真,余皆虛妄';有人主張:'我與世界是亦常亦無常,唯此為真,余皆虛妄';有人主張:'我與世界是非常非無常,唯此為真,余皆虛妄';有人主張:'我與世界是有邊,唯此為真,余皆虛妄';有人主張:'我與世界是無邊,唯此為真,余皆虛妄';有人主張:'我與世界是亦有邊亦無邊,唯此為真,余皆虛妄';有人主張:'我與世界是非有邊非無邊,唯此為真,余皆虛妄';有人主張:'我與世界是一想,唯此為真,余皆虛妄';有人主張:'我與世界是異想,唯此為真,余皆虛妄';有人主張:'我與世界是有限想,唯此為真,余皆虛妄';有人主張:'我與世界是無量想,唯此為真,余皆虛妄';有人主張:'我與世界是純樂,唯此為真,余皆虛妄';有人主張:'我與世界是純苦,唯此為真,余皆虛妄';有人主張:'我與世界是苦樂,唯此為真,余皆虛妄';有人主張:'我與世界是不苦不樂,唯此為真,余皆虛妄'。
"比丘們,對於那些持有這樣觀點、這樣見解的沙門婆羅門,他們說:'我與世界是常,唯此為真,余皆虛妄',他們除了信仰、愛好、傳聞、思辨、見解的認可之外,能有清凈、明凈的個人智慧 - 這是不可能的。比丘們,沒有清凈、明凈的個人智慧,那些尊貴的沙門婆羅門在其中只是凈化一點點智慧,這被說為是那些尊貴的沙門婆羅門的執取。'這是有為的、粗糙的,但有諸行的滅盡'- 如來知道這一點,看到從中出離,超越了它。
"比丘們,對於那些持有這樣觀點、這樣見解的沙門婆羅門,他們說:'我與世界是無常,唯此為真,余皆虛妄'...我與世界是亦常亦無常...我與世界是非常非無常...我與世界是有邊...我與世界是無邊...我與世界是亦有邊亦無邊...我與世界是非有邊非無邊...我與世界是一想...我與世界是異想...我與世界是有限想...我與世界是無量想...我與世界是純樂...我與世界是純苦...我與世界是苦樂...我與世界是不苦不樂,唯此為真,余皆虛妄,他們除了信仰、愛好、傳聞、思辨、見解的認可之外,能有清凈、明凈的個人智慧 - 這是不可能的。比丘們,沒有清凈、明凈的個人智慧,那些尊貴的沙門婆羅門在其中只是凈化一點點智慧,這被說為是那些尊貴的沙門婆羅門的執取。'這是有為的、粗糙的,但有諸行的滅盡'- 如來知道這一點,看到從中出離,超越了它。
『『Idha , bhikkhave, ekacco samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṃyojanānaṃ anadhiṭṭhānā, pavivekaṃ pītiṃ upasampajja viharati – 『etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ pavivekaṃ pītiṃ upasampajja viharāmī』ti. Tassa sā pavivekā pīti nirujjhati. Pavivekāya pītiyā nirodhā uppajjati domanassaṃ, domanassassa nirodhā uppajjati pavivekā pīti. Seyyathāpi, bhikkhave, yaṃ chāyā jahati taṃ ātapo pharati, yaṃ ātapo jahati taṃ chāyā pharati; evameva kho, bhikkhave, pavivekāya pītiyā nirodhā uppajjati domanassaṃ, domanassassa nirodhā uppajjati pavivekā pīti. Tayidaṃ, bhikkhave, tathāgato abhijānāti. Ayaṃ kho bhavaṃ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā , aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṃyojanānaṃ anadhiṭṭhānā, pavivekaṃ pītiṃ upasampajja viharati – 『etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ pavivekaṃ pītiṃ upasampajja viharāmī』ti. Tassa sā pavivekā pīti nirujjhati. Pavivekāya pītiyā nirodhā uppajjati domanassaṃ, domanassassa nirodhā uppajjati pavivekā pīti. 『Tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho attheta』nti – iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.
『『Idha pana, bhikkhave, ekacco samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṃyojanānaṃ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā nirāmisaṃ sukhaṃ upasampajja viharati – 『etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ nirāmisaṃ sukhaṃ upasampajja viharāmī』ti. Tassa taṃ nirāmisaṃ sukhaṃ nirujjhati. Nirāmisassa sukhassa nirodhā uppajjati pavivekā pīti, pavivekāya pītiyā nirodhā uppajjati nirāmisaṃ sukhaṃ . Seyyathāpi, bhikkhave, yaṃ chāyā jahati taṃ ātapo pharati, yaṃ ātapo jahati taṃ chāyā pharati; evameva kho, bhikkhave, nirāmisassa sukhassa nirodhā uppajjati pavivekā pīti, pavivekāya pītiyā nirodhā uppajjati nirāmisaṃ sukhaṃ. Tayidaṃ, bhikkhave, tathāgato abhijānāti. Ayaṃ kho bhavaṃ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṃyojanānaṃ anadhiṭṭhānā , pavivekāya pītiyā samatikkamā, nirāmisaṃ sukhaṃ upasampajja viharati – 『etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ nirāmisaṃ sukhaṃ upasampajja viharāmī』ti. Tassa taṃ nirāmisaṃ sukhaṃ nirujjhati. Nirāmisassa sukhassa nirodhā uppajjati pavivekā pīti, pavivekāya pītiyā nirodhā uppajjati nirāmisaṃ sukhaṃ. 『Tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho attheta』nti – iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.
"比丘們,這裡,某個沙門或婆羅門,捨棄了過去見,捨棄了未來見,完全不執著欲界的結縛,進入並安住于離欲之喜,想:'這是寂靜的,這是殊勝的,我進入並安住于離欲之喜。'他的那離欲之喜消失了。離欲之喜消失後,憂生起;憂消失後,離欲之喜生起。比丘們,就像陽光照到陰影離開的地方,陰影覆蓋陽光離開的地方;同樣地,比丘們,離欲之喜消失後,憂生起;憂消失後,離欲之喜生起。比丘們,如來完全了知這一點。這位尊貴的沙門或婆羅門,捨棄了過去見,捨棄了未來見,完全不執著欲界的結縛,進入並安住于離欲之喜,想:'這是寂靜的,這是殊勝的,我進入並安住于離欲之喜。'他的那離欲之喜消失了。離欲之喜消失後,憂生起;憂消失後,離欲之喜生起。'這是有為的、粗糙的,但有諸行的滅盡'- 如來知道這一點,看到從中出離,超越了它。
"比丘們,這裡,某個沙門或婆羅門,捨棄了過去見,捨棄了未來見,完全不執著欲界的結縛,超越了離欲之喜,進入並安住于無染之樂,想:'這是寂靜的,這是殊勝的,我進入並安住于無染之樂。'他的那無染之樂消失了。無染之樂消失後,離欲之喜生起;離欲之喜消失後,無染之樂生起。比丘們,就像陽光照到陰影離開的地方,陰影覆蓋陽光離開的地方;同樣地,比丘們,無染之樂消失後,離欲之喜生起;離欲之喜消失後,無染之樂生起。比丘們,如來完全了知這一點。這位尊貴的沙門或婆羅門,捨棄了過去見,捨棄了未來見,完全不執著欲界的結縛,超越了離欲之喜,進入並安住于無染之樂,想:'這是寂靜的,這是殊勝的,我進入並安住于無染之樂。'他的那無染之樂消失了。無染之樂消失後,離欲之喜生起;離欲之喜消失後,無染之樂生起。'這是有為的、粗糙的,但有諸行的滅盡'- 如來知道這一點,看到從中出離,超越了它。
『『Idha pana, bhikkhave, ekacco samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṃyojanānaṃ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā, nirāmisassa sukhassa samatikkamā, adukkhamasukhaṃ vedanaṃ upasampajja viharati – 『etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ adukkhamasukhaṃ vedanaṃ upasampajja viharāmī』ti. Tassa sā adukkhamasukhā vedanā nirujjhati. Adukkhamasukhāya vedanāya nirodhā uppajjati nirāmisaṃ sukhaṃ, nirāmisassa sukhassa nirodhā uppajjati adukkhamasukhā vedanā. Seyyathāpi, bhikkhave, yaṃ chāyā jahati taṃ ātapo pharati, yaṃ ātapo jahati taṃ chāyā pharati; evameva kho, bhikkhave, adukkhamasukhāya vedanāya nirodhā uppajjati nirāmisaṃ sukhaṃ, nirāmisassa sukhassa nirodhā uppajjati adukkhamasukhā vedanā. Tayidaṃ, bhikkhave, tathāgato abhijānāti. Ayaṃ kho bhavaṃ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā , aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṃyojanānaṃ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā, nirāmisassa sukhassa samatikkamā, adukkhamasukhaṃ vedanaṃ upasampajja viharati – 『etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ adukkhamasukhaṃ vedanaṃ upasampajja viharāmī』ti. Tassa sā adukkhamasukhā vedanā nirujjhati. Adukkhamasukhāya vedanāya nirodhā uppajjati nirāmisaṃ sukhaṃ, nirāmisassa sukhassa nirodhā uppajjati adukkhamasukhā vedanā. 『Tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho attheta』nti – iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.
『『Idha pana, bhikkhave, ekacco samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṃyojanānaṃ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā, nirāmisassa sukhassa samatikkamā, adukkhamasukhāya vedanāya samatikkamā – 『santohamasmi, nibbutohamasmi, anupādānohamasmī』ti samanupassati. Tayidaṃ, bhikkhave, tathāgato abhijānāti. Ayaṃ kho bhavaṃ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṃyojanānaṃ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā, nirāmisassa sukhassa samatikkamā, adukkhamasukhāya vedanāya samatikkamā – 『santohamasmi, nibbutohamasmi, anupādānohamasmī』ti samanupassati; addhā ayamāyasmā nibbānasappāyaṃyeva paṭipadaṃ abhivadati. Atha ca panāyaṃ bhavaṃ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhiṃ vā upādiyamāno upādiyati, aparantānudiṭṭhiṃ vā upādiyamāno upādiyati, kāmasaṃyojanaṃ vā upādiyamāno upādiyati, pavivekaṃ vā pītiṃ upādiyamāno upādiyati, nirāmisaṃ vā sukhaṃ upādiyamāno upādiyati, adukkhamasukhaṃ vā vedanaṃ upādiyamāno upādiyati. Yañca kho ayamāyasmā – 『santohamasmi, nibbutohamasmi, anupādānohamasmī』ti samanupassati tadapi imassa bhoto samaṇassa brāhmaṇassa upādānamakkhāyati. 『Tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho attheta』nti – iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.

『『Idaṃ kho pana, bhikkhave, tathāgatena anuttaraṃ santivarapadaṃ abhisambuddhaṃ yadidaṃ – channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā [anupādāvimokkho. tayidaṃ bhikkhave tathāgatena anuttaraṃ santivarapadaṃ abhisambuddhaṃ, yadidaṃ channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimokkhoti (sī. syā. kaṃ. pī.)] anupādāvimokkho』』ti [anupādāvimokkho. tayidaṃ bhikkhave tathāgatena anuttaraṃ santivarapadaṃ abhisambuddhaṃ, yadidaṃ channaṃ phassāyatanaṃ samudayañca atthaṅgamañca assādañca adīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimokkhoti (sī. syā. kaṃ. pī.)].

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Pañcattayasuttaṃ niṭṭhitaṃ dutiyaṃ.

Kintisuttaṃ
"比丘們,這裡,某個沙門或婆羅門,捨棄了過去見,捨棄了未來見,完全不執著欲界的結縛,超越了離欲之喜,超越了無染之樂,進入並安住于不苦不樂受,想:'這是寂靜的,這是殊勝的,我進入並安住于不苦不樂受。'他的那不苦不樂受消失了。不苦不樂受消失後,無染之樂生起;無染之樂消失後,不苦不樂受生起。比丘們,就像陽光照到陰影離開的地方,陰影覆蓋陽光離開的地方;同樣地,比丘們,不苦不樂受消失後,無染之樂生起;無染之樂消失後,不苦不樂受生起。比丘們,如來完全了知這一點。這位尊貴的沙門或婆羅門,捨棄了過去見,捨棄了未來見,完全不執著欲界的結縛,超越了離欲之喜,超越了無染之樂,進入並安住于不苦不樂受,想:'這是寂靜的,這是殊勝的,我進入並安住于不苦不樂受。'他的那不苦不樂受消失了。不苦不樂受消失後,無染之樂生起;無染之樂消失後,不苦不樂受生起。'這是有為的、粗糙的,但有諸行的滅盡'- 如來知道這一點,看到從中出離,超越了它。
"比丘們,這裡,某個沙門或婆羅門,捨棄了過去見,捨棄了未來見,完全不執著欲界的結縛,超越了離欲之喜,超越了無染之樂,超越了不苦不樂受,認為:'我是寂靜的,我是寂滅的,我是無執取的。'比丘們,如來完全了知這一點。這位尊貴的沙門或婆羅門,捨棄了過去見,捨棄了未來見,完全不執著欲界的結縛,超越了離欲之喜,超越了無染之樂,超越了不苦不樂受,認為:'我是寂靜的,我是寂滅的,我是無執取的。'確實,這位尊者宣稱的是通向涅槃的道路。然而,這位尊貴的沙門或婆羅門或者執取過去見,或者執取未來見,或者執取欲界的結縛,或者執取離欲之喜,或者執取無染之樂,或者執取不苦不樂受。這位尊者認為:'我是寂靜的,我是寂滅的,我是無執取的',這也被說為是這位尊貴的沙門或婆羅門的執取。'這是有為的、粗糙的,但有諸行的滅盡'- 如來知道這一點,看到從中出離,超越了它。 "比丘們,這就是如來所證悟的無上寂靜殊勝之道,即:如實了知六觸處的生起、消失、味、患、離,而無執取解脫。" 世尊說了這番話。那些比丘滿意歡喜世尊所說。五三經結束,第二。
如何經
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā pisinārāyaṃ [kusinārāyaṃ (sī.)] viharati baliharaṇe vanasaṇḍe. Tatra kho bhagavā bhikkhū āmantesi – 『『bhikkhavo』』ti. 『『Bhadante』』ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – 『『kinti vo , bhikkhave, mayi hoti – 『cīvarahetu vā samaṇo gotamo dhammaṃ deseti, piṇḍapātahetu vā samaṇo gotamo dhammaṃ deseti, senāsanahetu vā samaṇo gotamo dhammaṃ deseti, itibhavābhavahetu vā samaṇo gotamo dhammaṃ desetī』』』ti? 『『Na kho no, bhante, bhagavati evaṃ hoti – 『cīvarahetu vā samaṇo gotamo dhammaṃ deseti, piṇḍapātahetu vā samaṇo gotamo dhammaṃ deseti, senāsanahetu vā samaṇo gotamo dhammaṃ deseti, itibhavābhavahetu vā samaṇo gotamo dhammaṃ desetī』』』ti.

『『Na ca kira vo, bhikkhave, mayi evaṃ hoti – 『cīvarahetu vā samaṇo gotamo dhammaṃ deseti…pe… itibhavābhavahetu vā samaṇo gotamo dhammaṃ desetī』ti; atha kinti carahi vo [atha kinti vo (sī. pī.), atha kiñcarahi vo (ka.)], bhikkhave, mayi hotī』』ti? 『『Evaṃ kho no, bhante, bhagavati hoti – 『anukampako bhagavā hitesī; anukampaṃ upādāya dhammaṃ desetī』』』ti. 『『Evañca [evaṃ (sī. pī.)] kira vo, bhikkhave, mayi hoti – 『anukampako bhagavā hitesī; anukampaṃ upādāya dhammaṃ desetī』』』ti.

『『Tasmātiha, bhikkhave, ye vo [ye te (ka.)] mayā dhammā abhiññā desitā, seyyathidaṃ – cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo, tattha sabbeheva samaggehi sammodamānehi avivadamānehi sikkhitabbaṃ. Tesañca vo, bhikkhave, samaggānaṃ sammodamānānaṃ avivadamānānaṃ sikkhataṃ siyaṃsu [siyuṃ (sī. syā. kaṃ.) saddanīti oloketabbā] dve bhikkhū abhidhamme nānāvādā. Tatra ce tumhākaṃ evamassa – 『imesaṃ kho āyasmantānaṃ atthato ceva nānaṃ byañjanato ca nāna』nti, tattha yaṃ bhikkhuṃ suvacataraṃ [subbacataraṃ (ka.)] maññeyyātha so upasaṅkamitvā evamassa vacanīyo – 『āyasmantānaṃ kho atthato ceva nānaṃ, byañjanato ca nānaṃ. Tadamināpetaṃ [tadimināpetaṃ (syā. kaṃ.)] āyasmanto jānātha – yathā atthato ceva nānaṃ, byañjanato ca nānaṃ. Māyasmanto vivādaṃ āpajjitthā』ti. Athāparesaṃ ekatopakkhikānaṃ bhikkhūnaṃ yaṃ bhikkhuṃ suvacataraṃ maññeyyātha so upasaṅkamitvā evamassa vacanīyo – 『āyasmantānaṃ kho atthato ceva nānaṃ, byañjanato ca nānaṃ. Tadamināpetaṃ āyasmanto jānātha – yathā atthato ceva nānaṃ, byañjanato ca nānaṃ. Māyasmanto vivādaṃ āpajjitthā』ti. Iti duggahitaṃ duggahitato dhāretabbaṃ, suggahitaṃ suggahitato dhāretabbaṃ. Duggahitaṃ duggahitato dhāretvā suggahitaṃ suggahitato dhāretvā [iti duggahitaṃ duggahitato dhāretabbaṃ, duggahitaṃ duggahitato dhāretvā (sī. syā. kaṃ. pī.) anantaravārattaye pana idaṃ pāṭhanānattaṃ natthi] yo dhammo yo vinayo so bhāsitabbo.
『『Tatra ce tumhākaṃ evamassa – 『imesaṃ kho āyasmantānaṃ atthato hi kho nānaṃ, byañjanato sametī』ti, tattha yaṃ bhikkhuṃ suvacataraṃ maññeyyātha so upasaṅkamitvā evamassa vacanīyo – 『āyasmantānaṃ kho atthato hi nānaṃ, byañjanato sameti. Tadamināpetaṃ āyasmanto jānātha – yathā atthato hi kho nānaṃ, byañjanato sameti. Māyasmanto vivādaṃ āpajjitthā』ti. Athāparesaṃ ekatopakkhikānaṃ bhikkhūnaṃ yaṃ bhikkhuṃ suvacataraṃ maññeyyātha so upasaṅkamitvā evamassa vacanīyo – 『āyasmantānaṃ kho atthato hi kho nānaṃ, byañjanato sameti. Tadamināpetaṃ āyasmanto jānātha – yathā atthato hi kho nānaṃ, byañjanato sameti. Māyasmanto vivādaṃ āpajjitthā』ti . Iti duggahitaṃ duggahitato dhāretabbaṃ, suggahitaṃ suggahitato dhāretabbaṃ. Duggahitaṃ duggahitato dhāretvā suggahitaṃ suggahitato dhāretvā yo dhammo yo vinayo so bhāsitabbo.
如是我聞。一時,世尊住毗舍離(Pisinārā)巴利哈拉那林中。在那裡,世尊對比丘們說:"比丘們。""尊者。"那些比丘回答世尊。世尊說:"比丘們,你們對我有什麼看法?'沙門喬達摩是爲了衣服而說法,沙門喬達摩是爲了食物而說法,沙門喬達摩是爲了住處而說法,沙門喬達摩是爲了這樣那樣的存在而說法'?""尊者,我們對世尊沒有這樣的看法:'沙門喬達摩是爲了衣服而說法,沙門喬達摩是爲了食物而說法,沙門喬達摩是爲了住處而說法,沙門喬達摩是爲了這樣那樣的存在而說法'。" "比丘們,你們對我確實沒有這樣的看法:'沙門喬達摩是爲了衣服而說法...沙門喬達摩是爲了這樣那樣的存在而說法';那麼,比丘們,你們對我有什麼看法呢?""尊者,我們對世尊有這樣的看法:'世尊是慈悲的,爲了利益;出於慈悲而說法'。""比丘們,你們對我確實有這樣的看法:'世尊是慈悲的,爲了利益;出於慈悲而說法'。
"因此,比丘們,我以證知而教導你們的法,即:四念處、四正勤、四神足、五根、五力、七覺支、八正道,你們都應該和合、歡喜、不爭論地學習。比丘們,當你們和合、歡喜、不爭論地學習時,如果有兩位比丘在阿毗達摩上意見不同。如果你們認為:'這些尊者在意義上有不同,在文字上也有不同',那麼你們應該去見你們認為更容易說話的比丘,對他這樣說:'尊者們在意義上有不同,在文字上也有不同。請尊者們知道這一點:意義上有不同,文字上也有不同。請尊者們不要爭論。'然後去見另一方中你們認為更容易說話的比丘,對他這樣說:'尊者們在意義上有不同,在文字上也有不同。請尊者們知道這一點:意義上有不同,文字上也有不同。請尊者們不要爭論。'這樣,錯誤理解的應該被認為是錯誤理解的,正確理解的應該被認為是正確理解的。認識到錯誤理解是錯誤理解,正確理解是正確理解后,應該說明什麼是法,什麼是律。
"如果你們認為:'這些尊者在意義上有不同,但在文字上相同',那麼你們應該去見你們認為更容易說話的比丘,對他這樣說:'尊者們在意義上有不同,但在文字上相同。請尊者們知道這一點:意義上有不同,但文字上相同。請尊者們不要爭論。'然後去見另一方中你們認為更容易說話的比丘,對他這樣說:'尊者們在意義上有不同,但在文字上相同。請尊者們知道這一點:意義上有不同,但文字上相同。請尊者們不要爭論。'這樣,錯誤理解的應該被認為是錯誤理解的,正確理解的應該被認為是正確理解的。認識到錯誤理解是錯誤理解,正確理解是正確理解后,應該說明什麼是法,什麼是律。
『『Tatra ce tumhākaṃ evamassa – 『imesaṃ kho āyasmantānaṃ atthato hi kho sameti, byañjanato nāna』nti, tattha yaṃ bhikkhuṃ suvacataraṃ maññeyyātha so upasaṅkamitvā evamassa vacanīyo – 『āyasmantānaṃ kho atthato hi sameti, byañjanato nānaṃ. Tadamināpetaṃ āyasmanto jānātha – yathā atthato hi kho sameti, byañjanato nānaṃ. Appamattakaṃ kho panetaṃ yadidaṃ – byañjanaṃ. Māyasmanto appamattake vivādaṃ āpajjitthā』ti. Athāparesaṃ ekatopakkhikānaṃ bhikkhūnaṃ yaṃ bhikkhuṃ suvacataraṃ maññeyyātha so upasaṅkamitvā evamassa vacanīyo – 『āyasmantānaṃ kho atthato hi sameti, byañjanato nānaṃ. Tadamināpetaṃ āyasmanto jānātha – yathā atthato hi kho sameti, byañjanato nānaṃ. Appamattakaṃ kho panetaṃ yadidaṃ – byañjanaṃ. Māyasmanto appamattake [appamattakehi (sī. pī.)] vivādaṃ āpajjitthā』ti. Iti suggahitaṃ suggahitato dhāretabbaṃ, duggahitaṃ duggahitato dhāretabbaṃ. Suggahitaṃ suggahitato dhāretvā duggahitaṃ duggahitato dhāretvā yo dhammo yo vinayo so bhāsitabbo.
『『Tatra ce tumhākaṃ evamassa – 『imesaṃ kho āyasmantānaṃ atthato ceva sameti byañjanato ca sametī』ti, tattha yaṃ bhikkhuṃ suvacataraṃ maññeyyātha so upasaṅkamitvā evamassa vacanīyo – 『āyasmantānaṃ kho atthato ceva sameti, byañjanato ca sameti. Tadamināpetaṃ āyasmanto jānātha – yathā atthato ceva sameti byañjanato ca sameti. Māyasmanto vivādaṃ āpajjitthā』ti. Athāparesaṃ ekatopakkhikānaṃ bhikkhūnaṃ yaṃ bhikkhuṃ suvacataraṃ maññeyyātha so upasaṅkamitvā evamassa vacanīyo – 『āyasmantānaṃ kho atthato ceva sameti byañjanato ca sameti. Tadamināpetaṃ āyasmanto jānātha – yathā atthato ceva sameti byañjanato ca sameti. Māyasmanto vivādaṃ āpajjitthā』ti. Iti suggahitaṃ suggahitato dhāretabbaṃ. Suggahitaṃ suggahitato dhāretvā yo dhammo yo vinayo so bhāsitabbo.
"如果你們認為:'這些尊者在意義上相同,但在文字上有不同',那麼你們應該去見你們認為更容易說話的比丘,對他這樣說:'尊者們在意義上相同,但在文字上有不同。請尊者們知道這一點:意義上相同,但文字上有不同。文字是微小的事。請尊者們不要爲了微小的事而爭論。'然後去見另一方中你們認為更容易說話的比丘,對他這樣說:'尊者們在意義上相同,但在文字上有不同。請尊者們知道這一點:意義上相同,但文字上有不同。文字是微小的事。請尊者們不要爲了微小的事而爭論。'這樣,正確理解的應該被認為是正確理解的,錯誤理解的應該被認為是錯誤理解的。認識到正確理解是正確理解,錯誤理解是錯誤理解后,應該說明什麼是法,什麼是律。
"如果你們認為:'這些尊者在意義上相同,在文字上也相同',那麼你們應該去見你們認為更容易說話的比丘,對他這樣說:'尊者們在意義上相同,在文字上也相同。請尊者們知道這一點:意義上相同,文字上也相同。請尊者們不要爭論。'然後去見另一方中你們認為更容易說話的比丘,對他這樣說:'尊者們在意義上相同,在文字上也相同。請尊者們知道這一點:意義上相同,文字上也相同。請尊者們不要爭論。'這樣,正確理解的應該被認為是正確理解的。認識到正確理解是正確理解后,應該說明什麼是法,什麼是律。
『『Tesañca vo, bhikkhave, samaggānaṃ sammodamānānaṃ avivadamānānaṃ sikkhataṃ siyā aññatarassa bhikkhuno āpatti siyā vītikkamo, tatra, bhikkhave, na codanāya taritabbaṃ [coditabbaṃ (syā. kaṃ. ka.) turitabbaṃ (?)]. Puggalo upaparikkhitabbo – 『iti mayhañca avihesā bhavissati parassa ca puggalassa anupaghāto, paro hi puggalo akkodhano anupanāhī adaḷhadiṭṭhī suppaṭinissaggī, sakkomi cāhaṃ etaṃ puggalaṃ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetu』nti. Sace, bhikkhave, evamassa, kallaṃ vacanāya.

『『Sace pana, bhikkhave, evamassa – 『mayhaṃ kho avihesā bhavissati parassa ca puggalassa upaghāto, paro hi puggalo kodhano upanāhī adaḷhadiṭṭhī suppaṭinissaggī, sakkomi cāhaṃ etaṃ puggalaṃ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetuṃ. Appamattakaṃ kho panetaṃ yadidaṃ – parassa [yadidaṃ mayhañca vihesā bhavissati parassa ca (ka.)] puggalassa upaghāto. Atha kho etadeva bahutaraṃ – svāhaṃ sakkomi etaṃ puggalaṃ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetu』nti . Sace, bhikkhave, evamassa, kallaṃ vacanāya.

『『Sace pana, bhikkhave, evamassa – 『mayhaṃ kho vihesā bhavissati parassa ca puggalassa anupaghāto. Paro hi puggalo akkodhano anupanāhī daḷhadiṭṭhī duppaṭinissaggī, sakkomi cāhaṃ etaṃ puggalaṃ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetuṃ. Appamattakaṃ kho panetaṃ yadidaṃ – mayhaṃ vihesā [mayhañca vihesā bhavissati parassa ca puggalassa upaghāto (ka.)]. Atha kho etadeva bahutaraṃ – svāhaṃ sakkomi etaṃ puggalaṃ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetu』nti. Sace, bhikkhave, evamassa, kallaṃ vacanāya.

『『Sace pana, bhikkhave, evamassa – 『mayhañca kho vihesā bhavissati parassa ca puggalassa upaghāto. Paro hi puggalo kodhano upanāhī daḷhadiṭṭhī duppaṭinissaggī, sakkomi cāhaṃ etaṃ puggalaṃ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetuṃ. Appamattakaṃ kho panetaṃ yadidaṃ – mayhañca vihesā bhavissati parassa ca puggalassa upaghāto. Atha kho etadeva bahutaraṃ – svāhaṃ sakkomi etaṃ puggalaṃ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetu』nti. Sace, bhikkhave, evamassa, kallaṃ vacanāya.

『『Sace pana, bhikkhave, evamassa – 『mayhañca kho vihesā bhavissati parassa ca puggalassa upaghāto. Paro hi puggalo kodhano upanāhī daḷhadiṭṭhī duppaṭinissaggī, na cāhaṃ sakkomi etaṃ puggalaṃ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetu』nti. Evarūpe, bhikkhave, puggale upekkhā nātimaññitabbā.

"比丘們,當你們和合、歡喜、不爭論地學習時,如果有某位比丘犯了戒,有了過失,那麼,比丘們,不應急於指責。應該觀察那個人:'這樣我不會受到傷害,其他人也不會受到傷害,因為那個人不易怒、不記恨、見解不固執、容易放下,我能使這個人從不善中出離,安立於善中。'比丘們,如果是這樣,那麼說話是適當的。 "比丘們,如果你們認為:'我不會受到傷害,但其他人會受到傷害,因為那個人易怒、記恨、見解不固執、容易放下,我能使這個人從不善中出離,安立於善中。其他人受到傷害是小事,更重要的是我能使這個人從不善中出離,安立於善中。'比丘們,如果是這樣,那麼說話是適當的。 "比丘們,如果你們認為:'我會受到傷害,但其他人不會受到傷害。因為那個人不易怒、不記恨、見解固執、不易放下,我能使這個人從不善中出離,安立於善中。我受到傷害是小事,更重要的是我能使這個人從不善中出離,安立於善中。'比丘們,如果是這樣,那麼說話是適當的。 "比丘們,如果你們認為:'我會受到傷害,其他人也會受到傷害。因為那個人易怒、記恨、見解固執、不易放下,我能使這個人從不善中出離,安立於善中。我受到傷害和其他人受到傷害是小事,更重要的是我能使這個人從不善中出離,安立於善中。'比丘們,如果是這樣,那麼說話是適當的。 "比丘們,如果你們認為:'我會受到傷害,其他人也會受到傷害。因為那個人易怒、記恨、見解固執、不易放下,我不能使這個人從不善中出離,安立於善中。'比丘們,對於這樣的人,不應輕視舍心。
『『Tesañca vo, bhikkhave, samaggānaṃ sammodamānānaṃ avivadamānānaṃ sikkhataṃ aññamaññassa vacīsaṃhāro [vacīsaṅkhāro (sī. pī.)] uppajjeyya diṭṭhipaḷāso [diṭṭhipalāso (sī. ka.)] cetaso āghāto appaccayo anabhiraddhi. Tattha ekatopakkhikānaṃ bhikkhūnaṃ yaṃ bhikkhuṃ suvacataraṃ maññeyyātha so upasaṅkamitvā evamassa vacanīyo – 『yaṃ no, āvuso, amhākaṃ samaggānaṃ sammodamānānaṃ avivadamānānaṃ sikkhataṃ aññamaññassa vacīsaṃhāro uppanno diṭṭhipaḷāso cetaso āghāto appaccayo anabhiraddhi, taṃ jānamāno samaṇo garaheyyā』ti [samāno (sī. ka.)]. Sammā byākaramāno, bhikkhave, bhikkhu evaṃ byākareyya – 『yaṃ no, āvuso, amhākaṃ samaggānaṃ sammodamānānaṃ avivadamānānaṃ sikkhataṃ aññamaññassa vacīsaṃhāro uppanno diṭṭhipaḷāso cetaso āghāto appaccayo anabhiraddhi, taṃ jānamāno samaṇo garaheyyāti. Etaṃ panāvuso, dhammaṃ appahāya nibbānaṃ sacchikareyyā』ti. Sammā byākaramāno, bhikkhave, bhikkhu evaṃ byākareyya – 『etaṃ, āvuso, dhammaṃ appahāya na nibbānaṃ sacchikareyyā』ti.

『『Athāparesaṃ ekatopakkhikānaṃ bhikkhūnaṃ yaṃ bhikkhuṃ suvacataraṃ maññeyyātha, so upasaṅkamitvā evamassa vacanīyo – 『yaṃ no, āvuso, amhākaṃ samaggānaṃ sammodamānānaṃ avivadamānānaṃ sikkhataṃ aññamaññassa vacīsaṃhāro uppanno diṭṭhipaḷāso cetaso āghāto appaccayo anabhiraddhi, taṃ jānamāno samaṇo garaheyyā』ti. Sammā byākaramāno, bhikkhave, bhikkhu evaṃ byākareyya – 『yaṃ no, āvuso, amhākaṃ samaggānaṃ sammodamānānaṃ avivadamānānaṃ sikkhataṃ aññamaññassa vacīsaṃhāro uppanno diṭṭhipaḷāso cetaso āghāto appaccayo anabhiraddhi taṃ jānamāno samaṇo garaheyyāti. Etaṃ panāvuso, dhammaṃ appahāya nibbānaṃ sacchikareyyā』ti. Sammā byākaramāno, bhikkhave, bhikkhu evaṃ byākareyya – 『etaṃ kho, āvuso, dhammaṃ appahāya na nibbānaṃ sacchikareyyā』』』ti.

『『Taṃ ce, bhikkhave, bhikkhuṃ pare evaṃ puccheyyuṃ – 『āyasmatā no ete bhikkhū akusalā vuṭṭhāpetvā kusale patiṭṭhāpitā』ti? Sammā byākaramāno, bhikkhave, bhikkhu evaṃ byākareyya – 『idhāhaṃ, āvuso, yena bhagavā tenupasaṅkamiṃ, tassa me bhagavā dhammaṃ desesi, tāhaṃ dhammaṃ sutvā tesaṃ bhikkhūnaṃ abhāsiṃ. Taṃ te bhikkhū dhammaṃ sutvā akusalā vuṭṭhahiṃsu, kusale patiṭṭhahiṃsū』ti. Evaṃ byākaramāno kho, bhikkhave, bhikkhu na ceva attānaṃ ukkaṃseti, na paraṃ vambheti, dhammassa cānudhammaṃ byākaroti, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchatī』』ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Kintisuttaṃ niṭṭhitaṃ tatiyaṃ.

Sāmagāmasuttaṃ
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sakkesu viharati sāmagāme. Tena kho pana samayena nigaṇṭho nāṭaputto [nāthaputto (sī. pī.)] pāvāyaṃ adhunākālaṅkato [kālakato (sī. syā. kaṃ. pī.)] hoti. Tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā [dveḷhakajātā (syā. kaṃ. ka.)] bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti – 『『na tvaṃ imaṃ dhammavinayaṃ ājānāsi, ahaṃ imaṃ dhammavinayaṃ ājānāmi. Kiṃ tvaṃ imaṃ dhammavinayaṃ ājānissasi! Micchāpaṭipanno tvamasi, ahamasmi sammāpaṭipanno. Sahitaṃ me, asahitaṃ te. Purevacanīyaṃ pacchā avaca , pacchāvacanīyaṃ pure avaca. Adhiciṇṇaṃ [aviciṇṇaṃ (sī. pī.)] te viparāvattaṃ. Āropito te vādo. Niggahitosi, cara vādappamokkhāya; nibbeṭhehi vā sace pahosī』』ti. Vadhoyeva kho [vadhoyeveko (syā. kaṃ. ka.)] maññe nigaṇṭhesu nāṭaputtiyesu vattati. Yepi nigaṇṭhassa nāṭaputtassa sāvakā gihī odātavasanā tepi nigaṇṭhesu nāṭaputtiyesu nibbinnarūpā [nibbindarūpā (syā. kaṃ. ka.)] virattarūpā paṭivānarūpā yathā taṃ durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṃvattanike asammāsambuddhappavedite bhinnathūpe appaṭisaraṇe.
"諸比丘,如果你們和合、歡喜、不爭論、學習時,彼此之間生起言語衝突、見解對立、心中怨恨、不滿、不悅。那麼,應當去找一位你們認為最易說話的比丘,對他這樣說:'朋友,當我們和合、歡喜、不爭論、學習時,彼此之間生起言語衝突、見解對立、心中怨恨、不滿、不悅。如果沙門知道這件事,會呵責我們。'諸比丘,如果那位比丘回答正確,他應該這樣回答:'朋友,當我們和合、歡喜、不爭論、學習時,彼此之間生起言語衝突、見解對立、心中怨恨、不滿、不悅。如果沙門知道這件事,會呵責我們。朋友,不捨棄這種行為,是不可能證悟涅槃的。'諸比丘,如果那位比丘回答正確,他應該這樣回答:'朋友,不捨棄這種行為,確實不可能證悟涅槃。'

"然後,應當去找另一位你們認為最易說話的比丘,對他這樣說:'朋友,當我們和合、歡喜、不爭論、學習時,彼此之間生起言語衝突、見解對立、心中怨恨、不滿、不悅。如果沙門知道這件事,會呵責我們。'諸比丘,如果那位比丘回答正確,他應該這樣回答:'朋友,當我們和合、歡喜、不爭論、學習時,彼此之間生起言語衝突、見解對立、心中怨恨、不滿、不悅。如果沙門知道這件事,會呵責我們。朋友,不捨棄這種行為,是不可能證悟涅槃的。'諸比丘,如果那位比丘回答正確,他應該這樣回答:'朋友,不捨棄這種行為,確實不可能證悟涅槃。'

"諸比丘,如果其他人這樣問那位比丘:'尊者是否讓這些比丘從不善中出離,安立於善中?'諸比丘,如果那位比丘回答正確,他應該這樣回答:'朋友,我去見世尊,世尊為我說法。我聽聞法后,又對那些比丘宣說。那些比丘聽聞法后,從不善中出離,安立於善中。'諸比丘,比丘這樣回答,既不抬高自己,也不貶低他人,而是如法回答,不會受到任何如法的批評。"

世尊如是說。那些比丘滿意歡喜世尊所說。

第三《你們怎麼想經》已結束。

《沙摩迦摩經》
如是我聞。一時,世尊住在釋迦族的沙摩迦摩(Sāmagāma)。當時,尼干陀·若提子(Nigaṇṭha Nāṭaputta)剛在波婆城(Pāvā)去世。他去世后,尼干陀教徒分裂為兩派,發生爭吵、衝突、爭論,互相用言語攻擊:"你不瞭解這個法與律,我瞭解這個法與律。你怎麼可能瞭解這個法與律!你修行錯誤,我修行正確。我的話有條理,你的話沒有條理。應該先說的你后說,應該后說的你先說。你的觀點已被駁倒。你已被論破,去尋求解脫之道吧;如果可以的話,就來辯論吧。"尼干陀·若提子的弟子中似乎只有殺戮。即使是尼干陀·若提子的在家弟子白衣居士,也對尼干陀教徒感到厭倦、不喜歡、排斥,這是因為他們的法與律講說不善、宣說不善,不能引導出離,不能趣向寂靜,非正等覺者所說,塔已倒塌,無可皈依。
Atha kho cundo samaṇuddeso pāvāyaṃ vassaṃvuṭṭho [vassaṃvuttho (sī. syā. kaṃ. pī.)] yena sāmagāmo yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho cundo samaṇuddeso āyasmantaṃ ānandaṃ etadavoca – 『『nigaṇṭho, bhante, nāṭaputto pāvāyaṃ adhunākālaṅkato. Tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā…pe… bhinnathūpe appaṭisaraṇe』』ti. Evaṃ vutte, āyasmā ānando cundaṃ samaṇuddesaṃ etadavoca – 『『atthi kho idaṃ, āvuso cunda, kathāpābhataṃ bhagavantaṃ dassanāya. Āyāma, āvuso cunda, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā etamatthaṃ bhagavato ārocessāmā』』ti. 『『Evaṃ, bhante』』ti kho cundo samaṇuddeso āyasmato ānandassa paccassosi.

Atha kho āyasmā ca ānando cundo ca samaṇuddeso yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – 『『ayaṃ, bhante, cundo samaṇuddeso evamāha – 『nigaṇṭho , bhante, nāṭaputto pāvāyaṃ adhunākālaṅkato. Tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā…pe… bhinnathūpe appaṭisaraṇe』ti. Tassa mayhaṃ, bhante, evaṃ hoti – 『māheva bhagavato accayena saṅghe vivādo uppajji; svāssa [so (sī. pī.), svāyaṃ (ka.)] vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussāna』』』nti.

『『Taṃ kiṃ maññasi, ānanda, ye vo mayā dhammā abhiññā desitā, seyyathidaṃ – cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo, passasi no tvaṃ, ānanda, imesu dhammesu dvepi bhikkhū nānāvāde』』ti? 『『Ye me, bhante, dhammā bhagavatā abhiññā desitā, seyyathidaṃ – cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo, nāhaṃ passāmi imesu dhammesu dvepi bhikkhū nānāvāde. Ye ca kho [santi ca kho (syā. kaṃ.), santi ca (ka.)], bhante, puggalā bhagavantaṃ patissayamānarūpā viharanti tepi bhagavato accayena saṅghe vivādaṃ janeyyuṃ ajjhājīve vā adhipātimokkhe vā. Svāssa [sossa (sī. pī.), svāyaṃ (ka.)] vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussāna』』nti. Appamattako so, ānanda, vivādo yadidaṃ – ajjhājīve vā adhipātimokkhe vā. Magge vā hi, ānanda, paṭipadāya vā saṅghe vivādo uppajjamāno uppajjeyya; svāssa vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ.
『『Chayimāni, ānanda, vivādamūlāni. Katamāni cha? Idhānanda, bhikkhu kodhano hoti upanāhī. Yo so, ānanda, bhikkhu kodhano hoti upanāhī so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti. Yo so, ānanda, bhikkhu satthari agāravo viharati appatisso, dhamme… saṅghe agāravo viharati appatisso, sikkhāya na paripūrakārī hoti, so saṅghe vivādaṃ janeti; yo hoti vivādo bahujanāhitāya bahujanāsukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ. Evarūpañce tumhe, ānanda, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā samanupasseyyātha, tatra tumhe, ānanda, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha. Evarūpañce tumhe, ānanda, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā na samanupasseyyātha. Tatra tumhe, ānanda, tasseva pāpakassa vivādamūlassa āyatiṃ anavassavāya paṭipajjeyyātha. Evametassa pāpakassa vivādamūlassa pahānaṃ hoti, evametassa pāpakassa vivādamūlassa āyatiṃ anavassavo hoti.

以下是完整的直譯： 42. 於是，沙門學童準陀在波婆（Pāvā）度過雨季後，來到沙摩村（Sāmagāma）尊者阿難多所在之處。到達后，向尊者阿難多致敬，然後坐在一旁。坐在一旁的沙門學童準陀對尊者阿難多如是說："尊者，尼干陀·若提子最近在波婆去世了。他去世后，尼干陀教徒分裂成兩派...（中略）...塔破碎，無所依靠。"聽到這話，尊者阿難多對沙門學童準陀如是說："朋友準陀，這確實是值得向世尊稟報的訊息。來吧，朋友準陀，我們一起去世尊那裡；到了那裡，我們將把這件事告訴世尊。""是的，尊者。"沙門學童準陀回答尊者阿難多。於是尊者阿難多和沙門學童準陀一起去到世尊所在之處。到達后，向世尊致敬，然後坐在一旁。坐在一旁的尊者阿難多對世尊如是說："尊者，這位沙門學童準陀說：'尊者，尼干陀·若提子最近在波婆去世了。他去世后，尼干陀教徒分裂成兩派...（中略）...塔破碎，無所依靠。'尊者，我想到：'但願在世尊逝世后，僧團中不要出現紛爭；這種紛爭會導致許多人的不利，許多人的不幸，許多人的損失，對天人造成傷害和痛苦。'" 43. "阿難多，你怎麼看？我以證智所宣說的法，即：四念處、四正勤、四神足、五根、五力、七覺支、八正道，你看到有兩位比丘對這些法有不同的見解嗎？""尊者，對於世尊以證智所宣說的法，即：四念處、四正勤、四神足、五根、五力、七覺支、八正道，我沒有看到有兩位比丘對這些法有不同的見解。但是，尊者，那些依賴世尊而生活的人，他們在世尊逝世后可能會在僧團中引起關於生活方式或波羅提木叉的紛爭。這種紛爭會導致許多人的不利，許多人的不幸，許多人的損失，對天人造成傷害和痛苦。""阿難多，關於生活方式或波羅提木叉的紛爭是微不足道的。阿難多，如果在僧團中出現關於道或修行的紛爭，那才會導致許多人的不利，許多人的不幸，許多人的損失，對天人造成傷害和痛苦。 44. "阿難多，有六種紛爭之根。是哪六種？在這裡，阿難多，有比丘易怒且懷恨。阿難多，那個易怒且懷恨的比丘對導師也不恭敬、不順從，對法也不恭敬、不順從，對僧團也不恭敬、不順從，對戒律也不完全遵守。阿難多，那個對導師不恭敬、不順從，對法...對僧團不恭敬、不順從，對戒律不完全遵守的比丘，他會在僧團中引起紛爭；這種紛爭會導致許多人的不利，許多人的不幸，許多人的損失，對天人造成傷害和痛苦。阿難多，如果你們在內部或外部發現這樣的紛爭之根，你們應該努力去除這個邪惡的紛爭之根。阿難多，如果你們在內部或外部沒有發現這樣的紛爭之根，你們應該採取措施防止這個邪惡的紛爭之根將來出現。這樣就能去除這個邪惡的紛爭之根，這樣就能防止這個邪惡的紛爭之根將來出現。

『『Puna caparaṃ, ānanda, bhikkhu makkhī hoti paḷāsī…pe… issukī hoti maccharī…pe… saṭho hoti māyāvī…pe… pāpiccho hoti micchādiṭṭhi [micchādiṭṭhī (syā. kaṃ. pī. ka.)] …pe… sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī. Yo so, ānanda, bhikkhu sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti. Yo so, ānanda, bhikkhu satthari agāravo viharati appatisso, dhamme… saṅghe… sikkhāya na paripūrakārī hoti so saṅghe vivādaṃ janeti; yo hoti vivādo bahujanāhitāya bahujanāsukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ. Evarūpañce tumhe, ānanda, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā samanupasseyyātha. Tatra tumhe, ānanda, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha. Evarūpañce tumhe, ānanda, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā na samanupasseyyātha, tatra tumhe, ānanda, tasseva pāpakassa vivādamūlassa āyatiṃ anavassavāya paṭipajjeyyātha. Evametassa pāpakassa vivādamūlassa pahānaṃ hoti , evametassa pāpakassa vivādamūlassa āyatiṃ anavassavo hoti. Imāni kho, ānanda, cha vivādamūlāni.
『『Cattārimāni , ānanda, adhikaraṇāni. Katamāni cattāri? Vivādādhikaraṇaṃ, anuvādādhikaraṇaṃ, āpattādhikaraṇaṃ, kiccādhikaraṇaṃ – imāni kho, ānanda, cattāri adhikaraṇāni. Satta kho panime, ānanda, adhikaraṇasamathā – uppannuppannānaṃ adhikaraṇānaṃ samathāya vūpasamāya sammukhāvinayo dātabbo, sativinayo dātabbo, amūḷhavinayo dātabbo, paṭiññāya kāretabbaṃ, yebhuyyasikā, tassapāpiyasikā, tiṇavatthārako.
『『Kathañcānanda, sammukhāvinayo hoti? Idhānanda, bhikkhū vivadanti dhammoti vā adhammoti vā vinayoti vā avinayoti vā. Tehānanda, bhikkhūhi sabbeheva samaggehi sannipatitabbaṃ. Sannipatitvā dhammanetti samanumajjitabbā . Dhammanettiṃ samanumajjitvā yathā tattha sameti tathā taṃ adhikaraṇaṃ vūpasametabbaṃ. Evaṃ kho, ānanda, sammukhāvinayo hoti; evañca panidhekaccānaṃ adhikaraṇānaṃ vūpasamo hoti yadidaṃ – sammukhāvinayena.
『『Kathañcānanda, yebhuyyasikā hoti? Te ce, ānanda, bhikkhū na sakkonti taṃ adhikaraṇaṃ tasmiṃ āvāse vūpasametuṃ. Tehānanda, bhikkhūhi yasmiṃ āvāse bahutarā bhikkhū so āvāso gantabbo. Tattha sabbeheva samaggehi sannipatitabbaṃ. Sannipatitvā dhammanetti samanumajjitabbā. Dhammanettiṃ samanumajjitvā yathā tattha sameti tathā taṃ adhikaraṇaṃ vūpasametabbaṃ. Evaṃ kho, ānanda, yebhuyyasikā hoti, evañca panidhekaccānaṃ adhikaraṇānaṃ vūpasamo hoti yadidaṃ – yebhuyyasikāya.
『『Kathañcānanda, sativinayo hoti? Idhānanda, bhikkhū bhikkhuṃ evarūpāya garukāya āpattiyā codenti pārājikena vā pārājikasāmantena vā – 『saratāyasmā evarūpiṃ [evarūpaṃ (sī. syā. kaṃ. pī.) evarūpāya-iti vuccamānavacanena sameti. vinayenapi saṃsandetabbaṃ] garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā』ti? So evamāha – 『na kho ahaṃ, āvuso, sarāmi evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā』ti. Tassa kho [tassa kho evaṃ (sabbattha)], ānanda, bhikkhuno sativinayo dātabbo. Evaṃ kho, ānanda, sativinayo hoti, evañca panidhekaccānaṃ adhikaraṇānaṃ vūpasamo hoti yadidaṃ – sativinayena.
"再者，阿難多，有比丘誹謗、嫉妒...（中略）...嫉妒、吝嗇...（中略）...狡猾、欺詐...（中略）...惡欲、邪見...（中略）...固執己見、頑固、難以放棄。阿難多，那個固執己見、頑固、難以放棄的比丘對導師也不恭敬、不順從，對法也不恭敬、不順從，對僧團也不恭敬、不順從，對戒律也不完全遵守。阿難多，那個對導師不恭敬、不順從，對法...對僧團...對戒律不完全遵守的比丘，他會在僧團中引起紛爭；這種紛爭會導致許多人的不利，許多人的不幸，許多人的損失，對天人造成傷害和痛苦。阿難多，如果你們在內部或外部發現這樣的紛爭之根，你們應該努力去除這個邪惡的紛爭之根。阿難多，如果你們在內部或外部沒有發現這樣的紛爭之根，你們應該採取措施防止這個邪惡的紛爭之根將來出現。這樣就能去除這個邪惡的紛爭之根，這樣就能防止這個邪惡的紛爭之根將來出現。阿難多，這就是六種紛爭之根。
"阿難多，有四種諍事。是哪四種？爭論諍事、指責諍事、犯戒諍事、職責諍事 - 阿難多，這就是四種諍事。阿難多，有七種解決諍事的方法 - 爲了平息、解決已經發生的諍事，應該給予面對面的裁決，應該給予憶念的裁決，應該給予不癡的裁決，應該使其承認，多數決，判其更壞，以草覆蓋。
"阿難多，什麼是面對面的裁決？在這裡，阿難多，比丘們爭論什麼是法或非法，什麼是律或非律。阿難多，那些比丘們應該全體和合地集會。集會後，應該共同審查法的準則。審查法的準則后，應該按照在那裡達成一致的方式來解決那個諍事。阿難多，這就是面對面的裁決；通過這種面對面的裁決，某些諍事得以解決。
"阿難多，什麼是多數決？如果那些比丘不能在那個住處解決那個諍事，阿難多，那些比丘應該去到有更多比丘的住處。在那裡，所有人都應該和合地集會。集會後，應該共同審查法的準則。審查法的準則后，應該按照在那裡達成一致的方式來解決那個諍事。阿難多，這就是多數決；通過這種多數決，某些諍事得以解決。
"阿難多，什麼是憶念的裁決？在這裡，阿難多，比丘們指責一位比丘犯了這樣嚴重的罪，即波羅夷罪或接近波羅夷的罪：'尊者記得犯了這樣嚴重的罪嗎，即波羅夷罪或接近波羅夷的罪？'他回答說：'朋友們，我不記得犯了這樣嚴重的罪，即波羅夷罪或接近波羅夷的罪。'阿難多，應該給予那位比丘憶念的裁決。阿難多，這就是憶念的裁決；通過這種憶念的裁決，某些諍事得以解決。
『『Kathañcānanda , amūḷhavinayo hoti? Idhānanda, bhikkhū bhikkhuṃ evarūpāya garukāya āpattiyā codenti pārājikena vā pārājikasāmantena vā – 『saratāyasmā evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā』ti? (So evamāha – 『na kho ahaṃ, āvuso, sarāmi evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā』ti. Tamenaṃ so nibbeṭhentaṃ ativeṭheti – 『iṅghāyasmā sādhukameva jānāhi yadi sarasi evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā』ti.) [( ) etthantare pāṭho cūḷava. 237 natthi tassapāpiyasikāvāreevetena bhavitabbaṃ] So evamāha – 『ahaṃ kho, āvuso, ummādaṃ pāpuṇiṃ cetaso vipariyāsaṃ. Tena me ummattakena bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ [bhāsitaparikantaṃ (sī. syā. kaṃ. pī.)]. Nāhaṃ taṃ sarāmi. Mūḷhena me etaṃ kata』nti. Tassa kho [tassa kho evaṃ (syā. kaṃ. ka.)], ānanda, bhikkhuno amūḷhavinayo dātabbo. Evaṃ kho, ānanda , amūḷhavinayo hoti, evañca panidhekaccānaṃ adhikaraṇānaṃ vūpasamo hoti yadidaṃ – amūḷhavinayena.
『『Kathañcānanda, paṭiññātakaraṇaṃ hoti? Idhānanda, bhikkhu codito vā acodito vā āpattiṃ sarati, vivarati uttānīkaroti [uttāniṃ karoti (ka.)]. Tena, ānanda, bhikkhunā vuḍḍhataraṃ bhikkhuṃ [vuḍḍhataro bhikkhu (sī. syā. kaṃ. pī.)] upasaṅkamitvā ekaṃsaṃ cīvaraṃ katvā pāde vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo – 『ahaṃ, bhante, itthannāmaṃ āpattiṃ āpanno, taṃ paṭidesemī』ti. So evamāha – 『passasī』ti? 『Āma passāmī』ti. 『Āyatiṃ saṃvareyyāsī』ti. (『Saṃvarissāmī』ti.) [( ) vinaye natthi] Evaṃ kho, ānanda, paṭiññātakaraṇaṃ hoti, evañca panidhekaccānaṃ adhikaraṇānaṃ vūpasamo hoti yadidaṃ – paṭiññātakaraṇena.
『『Kathañcānanda , tassapāpiyasikā hoti? Idhānanda, bhikkhu bhikkhuṃ evarūpāya garukāya āpattiyā codeti pārājikena vā pārājikasāmantena vā – 『saratāyasmā evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā』ti? So evamāha – 『na kho ahaṃ, āvuso, sarāmi evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā』ti. Tamenaṃ so nibbeṭhentaṃ ativeṭheti – 『iṅghāyasmā sādhukameva jānāhi yadi sarasi evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā』ti. So evamāha – 『na kho ahaṃ, āvuso, sarāmi evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā; sarāmi ca kho ahaṃ, āvuso, evarūpiṃ appamattikaṃ āpattiṃ āpajjitā』ti. Tamenaṃ so nibbeṭhentaṃ ativeṭheti – 『iṅghāyasmā sādhukameva jānāhi yadi sarasi evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā』ti? So evamāha – 『imañhi nāmāhaṃ, āvuso, appamattikaṃ āpattiṃ āpajjitvā apuṭṭho paṭijānissāmi. Kiṃ panāhaṃ evarūpiṃ garukaṃ āpattiṃ āpajjitvā pārājikaṃ vā pārājikasāmantaṃ vā puṭṭho napaṭijānissāmī』ti? So evamāha – 『imañhi nāma tvaṃ, āvuso , appamattikaṃ āpattiṃ āpajjitvā apuṭṭho napaṭijānissasi, kiṃ pana tvaṃ evarūpiṃ garukaṃ āpattiṃ āpajjitvā pārājikaṃ vā pārājikasāmantaṃ vā puṭṭho [apuṭṭho (syā. kaṃ. ka.)] paṭijānissasi? Iṅghāyasmā sādhukameva jānāhi yadi sarasi evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā』ti. So evamāha – 『sarāmi kho ahaṃ, āvuso, evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā. Davā me etaṃ vuttaṃ, ravā me etaṃ vuttaṃ – nāhaṃ taṃ sarāmi evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā』ti. Evaṃ kho, ānanda, tassapāpiyasikā hoti, evañca panidhekaccānaṃ adhikaraṇānaṃ vūpasamo hoti yadidaṃ – tassapāpiyasikāya.
"阿難多，什麼是不癡的裁決？在這裡，阿難多，比丘們指責一位比丘犯了這樣嚴重的罪，即波羅夷罪或接近波羅夷的罪：'尊者記得犯了這樣嚴重的罪嗎，即波羅夷罪或接近波羅夷的罪？'他回答說：'朋友們，我不記得犯了這樣嚴重的罪，即波羅夷罪或接近波羅夷的罪。'他說：'朋友們，我曾經發瘋，心智錯亂。在那種瘋狂狀態下，我做了許多不適合沙門的事，說了許多不當的話。我不記得那些事。那是我在癡狂中所為。'阿難多，應該給予那位比丘不癡的裁決。阿難多，這就是不癡的裁決；通過這種不癡的裁決，某些諍事得以解決。
"阿難多，什麼是使其承認？在這裡，阿難多，一位比丘，無論是被指責還是沒有被指責，都記得自己的過錯，揭露並坦白。阿難多，那位比丘應該走向一位年長的比丘，偏袒右肩，禮拜其足，蹲踞，合掌，這樣說：'尊者，我犯了某某罪，我承認這個罪。'年長的比丘說：'你看到了嗎？''是的，我看到了。''將來要謹慎。''我會謹慎的。'阿難多，這就是使其承認；通過這種使其承認，某些諍事得以解決。
"阿難多，什麼是判其更壞？在這裡，阿難多，比丘們指責一位比丘犯了這樣嚴重的罪，即波羅夷罪或接近波羅夷的罪：'尊者記得犯了這樣嚴重的罪嗎，即波羅夷罪或接近波羅夷的罪？'他回答說：'朋友們，我不記得犯了這樣嚴重的罪，即波羅夷罪或接近波羅夷的罪。'他們繼續追問他：'請尊者仔細想想，是否記得犯了這樣嚴重的罪，即波羅夷罪或接近波羅夷的罪？'他說：'朋友們，我不記得犯了這樣嚴重的罪，即波羅夷罪或接近波羅夷的罪；但我記得犯了一些輕微的罪。'他們繼續追問他：'請尊者仔細想想，是否記得犯了這樣嚴重的罪，即波羅夷罪或接近波羅夷的罪？'他說：'朋友們，即使是輕微的罪，如果沒有人問我，我也會承認。那麼，如果我犯了這樣嚴重的罪，即波羅夷罪或接近波羅夷的罪，被問到時我怎麼會不承認呢？'他們說：'朋友，你說即使是輕微的罪，如果沒有人問你，你也不會承認。那麼，如果你犯了這樣嚴重的罪，即波羅夷罪或接近波羅夷的罪，被問到時你怎麼會承認呢？請尊者仔細想想，是否記得犯了這樣嚴重的罪，即波羅夷罪或接近波羅夷的罪？'他說：'朋友們，我確實記得犯了這樣嚴重的罪，即波羅夷罪或接近波羅夷的罪。我之前說不記得是開玩笑的，是胡說的。'阿難多，這就是判其更壞；通過這種判其更壞，某些諍事得以解決。
『『Kathañcānanda , tiṇavatthārako hoti? Idhānanda, bhikkhūnaṃ bhaṇḍanajātānaṃ kalahajātānaṃ vivādāpannānaṃ viharataṃ bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ hoti bhāsitaparikkantaṃ. Tehānanda, bhikkhūhi sabbeheva samaggehi sannipatitabbaṃ. Sannipatitvā ekatopakkhikānaṃ bhikkhūnaṃ byattena [byattatarena (sī. pī. ka.)] bhikkhunā uṭṭhāyāsanā ekaṃsaṃ cīvaraṃ katvā añjaliṃ paṇāmetvā saṅgho ñāpetabbo –

『Suṇātu me, bhante, saṅgho. Idaṃ amhākaṃ bhaṇḍanajātānaṃ kalahajātānaṃ vivādāpannānaṃ viharataṃ bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ . Yadi saṅghassa pattakallaṃ, ahaṃ yā ceva imesaṃ āyasmantānaṃ āpatti yā ca attano āpatti, imesañceva āyasmantānaṃ atthāya attano ca atthāya, saṅghamajjhe tiṇavatthārakena deseyyaṃ, ṭhapetvā thullavajjaṃ ṭhapetvā gihipaṭisaṃyutta』』』nti.

『『Athāparesaṃ ekatopakkhikānaṃ bhikkhūnaṃ byattena bhikkhunā uṭṭhāyāsanā ekaṃsaṃ cīvaraṃ katvā añjaliṃ paṇāmetvā saṅgho ñāpetabbo –

『Suṇātu me, bhante, saṅgho. Idaṃ amhākaṃ bhaṇḍanajātānaṃ kalahajātānaṃ vivādāpannānaṃ viharataṃ bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ. Yadi saṅghassa pattakallaṃ, ahaṃ yā ceva imesaṃ āyasmantānaṃ āpatti yā ca attano āpatti, imesañceva āyasmantānaṃ atthāya attano ca atthāya, saṅghamajjhe tiṇavatthārakena deseyyaṃ, ṭhapetvā thullavajjaṃ ṭhapetvā gihipaṭisaṃyutta』』』nti.

『『Evaṃ kho, ānanda, tiṇavatthārako hoti, evañca panidhekaccānaṃ adhikaraṇānaṃ vūpasamo hoti yadidaṃ – tiṇavatthārakena.

『『Chayime , ānanda, dhammā sāraṇīyā piyakaraṇā garukaraṇā saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattanti. Katame cha? Idhānanda, bhikkhuno mettaṃ kāyakammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.

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

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

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

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

『『Puna caparaṃ, ānanda, bhikkhu – yāyaṃ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayā tathārūpāya diṭṭhiyā – diṭṭhisāmaññagato viharati sabrahmacārīhi āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati. Ime kho, ānanda, cha sāraṇīyā dhammā piyakaraṇā garukaraṇā saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattanti.

『『Ime ce tumhe, ānanda, cha sāraṇīye dhamme samādāya vatteyyātha, passatha no tumhe, ānanda, taṃ vacanapathaṃ aṇuṃ vā thūlaṃ vā yaṃ tumhe nādhivāseyyāthā』』ti? 『『No hetaṃ, bhante』』. 『『Tasmātihānanda , ime cha sāraṇīye dhamme samādāya vattatha. Taṃ vo bhavissati dīgharattaṃ hitāya sukhāyā』』ti.

Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.

Sāmagāmasuttaṃ niṭṭhitaṃ catutthaṃ.

Sunakkhattasuttaṃ
"阿難多，什麼是以草覆蓋？在這裡，阿難多，當比丘們爭吵、爭論、陷入爭執時，他們做了許多不適合沙門的事，說了許多不當的話。阿難多，那些比丘們應該全體和合地集會。集會後，一方的一位有能力的比丘應該從座位上起立，偏袒右肩，合掌，向僧團宣告： '尊敬的僧團，請聽我說。當我們爭吵、爭論、陷入爭執時，我們做了許多不適合沙門的事，說了許多不當的話。如果僧團認為時機適當，我願意爲了這些尊者的利益和我自己的利益，在僧團中以草覆蓋的方式承認這些尊者的過錯和我自己的過錯，除了重大過錯和涉及在家人的過錯。' "然後另一方的一位有能力的比丘應該從座位上起立，偏袒右肩，合掌，向僧團宣告： '尊敬的僧團，請聽我說。當我們爭吵、爭論、陷入爭執時，我們做了許多不適合沙門的事，說了許多不當的話。如果僧團認為時機適當，我願意爲了這些尊者的利益和我自己的利益，在僧團中以草覆蓋的方式承認這些尊者的過錯和我自己的過錯，除了重大過錯和涉及在家人的過錯。' "阿難多，這就是以草覆蓋；通過這種以草覆蓋，某些諍事得以解決。
"阿難多，有六種法是值得記念的，能生愛敬，能生尊重，導向團結，無諍，和諧，一致。是哪六種？在這裡，阿難多，比丘對同梵行者以慈愛的身業對待，無論公開還是私下。這是一種值得記念的法，能生愛敬，能生尊重，導向團結，無諍，和諧，一致。 "再者，阿難多，比丘對同梵行者以慈愛的語業對待，無論公開還是私下。這也是一種值得記念的法，能生愛敬，能生尊重，導向團結，無諍，和諧，一致。 "再者，阿難多，比丘對同梵行者以慈愛的意業對待，無論公開還是私下。這也是一種值得記念的法，能生愛敬，能生尊重，導向團結，無諍，和諧，一致。 "再者，阿難多，比丘對於如法獲得的利養，即使只是缽中的食物，也與持戒的同梵行者共享。這也是一種值得記念的法，能生愛敬，能生尊重，導向團結，無諍，和諧，一致。 "再者，阿難多，比丘在戒律方面 - 那些不破、不穿、不污、不雜的戒律，能帶來解脫，為智者所讚歎，不受污染，導向定 - 與同梵行者保持一致，無論公開還是私下。這也是一種值得記念的法，能生愛敬，能生尊重，導向團結，無諍，和諧，一致。 "再者，阿難多，比丘在見解方面 - 那種聖潔的、導向出離的、能正確地導向苦的止息的見解 - 與同梵行者保持一致，無論公開還是私下。這也是一種值得記念的法，能生愛敬，能生尊重，導向團結，無諍，和諧，一致。阿難多，這就是六種值得記念的法，能生愛敬，能生尊重，導向團結，無諍，和諧，一致。 "阿難多，如果你們遵循這六種值得記念的法，你們是否會看到任何言語，無論大小，是你們不能容忍的？""不會，尊者。""因此，阿難多，你們應該遵循這六種值得記念的法。這將為你們帶來長久的利益和快樂。" 這就是世尊所說。尊者阿難多歡喜並讚歎世尊的話。沙摩村經結束，第四。
蘇納卡塔經
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Tena kho pana samayena sambahulehi bhikkhūhi bhagavato santike aññā byākatā hoti – 『『『khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā』ti pajānāmā』』ti. Assosi kho sunakkhatto licchaviputto – 『『sambahulehi kira bhikkhūhi bhagavato santike aññā byākatā hoti – 『khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā』ti pajānāmā』』ti. Atha kho sunakkhatto licchaviputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho sunakkhatto licchaviputto bhagavantaṃ etadavoca – 『『sutaṃ metaṃ, bhante – 『sambahulehi kira bhikkhūhi bhagavato santike aññā byākatā – khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā』ti pajānāmā』』ti. 『『Ye te, bhante, bhikkhū bhagavato santike aññaṃ byākaṃsu – 『khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā』ti pajānāmā』』ti, kacci te, bhante, bhikkhū sammadeva aññaṃ byākaṃsu udāhu santetthekacce bhikkhū adhimānena aññaṃ byākaṃsūti?
『『Ye te, sunakkhatta, bhikkhū mama santike aññaṃ byākaṃsu – 『khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā』ti pajānāmā』』ti . 『『Santetthekacce bhikkhū sammadeva aññaṃ byākaṃsu, santi panidhekacce bhikkhū adhimānenapi [adhimānena (?)] aññaṃ byākaṃsu. Tatra, sunakkhatta, ye te bhikkhū sammadeva aññaṃ byākaṃsu tesaṃ taṃ tatheva hoti; ye pana te bhikkhū adhimānena aññaṃ byākaṃsu tatra, sunakkhatta, tathāgatassa evaṃ hoti – 『dhammaṃ nesaṃ desessa』nti [deseyyanti (pī. ka.)]. Evañcettha, sunakkhatta, tathāgatassa hoti – 『dhammaṃ nesaṃ desessa』nti. Atha ca panidhekacce moghapurisā pañhaṃ abhisaṅkharitvā abhisaṅkharitvā tathāgataṃ upasaṅkamitvā pucchanti. Tatra, sunakkhatta, yampi tathāgatassa evaṃ hoti – 『dhammaṃ nesaṃ desessa』nti tassapi hoti aññathatta』』nti. 『『Etassa bhagavā kālo, etassa sugata kālo, yaṃ bhagavā dhammaṃ deseyya. Bhagavato sutvā bhikkhū dhāressantī』』ti. 『『Tena hi, sunakkhatta suṇāhi, sādhukaṃ manasi karohi ; bhāsissāmī』』ti. 『『Evaṃ, bhante』』ti kho sunakkhatto licchaviputto bhagavato paccassosi. Bhagavā etadavoca –
『『Pañca kho ime, sunakkhatta, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, sotaviññeyyā saddā…pe… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā – ime kho, sunakkhatta, pañca kāmaguṇā.
如是我聞：一時，世尊住在毗舍離（Vesālī）大林重閣講堂。那時，許多比丘在世尊面前宣稱已證得阿羅漢果："我們了知：生已盡，梵行已立，所作已辦，不受後有。"離車族子蘇納卡塔聽說："據說許多比丘在世尊面前宣稱已證得阿羅漢果：'我們了知：生已盡，梵行已立，所作已辦，不受後有。'"於是，離車族子蘇納卡塔來到世尊所在之處。來到后，向世尊致敬，然後坐在一旁。坐在一旁的離車族子蘇納卡塔對世尊如是說："尊者，我聽說：'據說許多比丘在世尊面前宣稱已證得阿羅漢果：我們了知：生已盡，梵行已立，所作已辦，不受後有。'尊者，那些在世尊面前宣稱已證得阿羅漢果的比丘，他們是否都正確地宣稱了，還是其中有些比丘是出於增上慢而宣稱的？"
"蘇納卡塔，那些在我面前宣稱已證得阿羅漢果的比丘中，有些是正確地宣稱的，但也有些是出於增上慢而宣稱的。在這裡，蘇納卡塔，那些正確宣稱的比丘，他們確實如此；但對於那些出於增上慢而宣稱的比丘，如來會這樣想：'我應該為他們說法。'蘇納卡塔，如來雖然這樣想：'我應該為他們說法'，但有些愚人會精心準備問題，然後來問如來。在這種情況下，蘇納卡塔，即使如來原本想：'我應該為他們說法'，但也會改變主意。""世尊，現在正是時候，善逝，現在正是時候，請世尊說法。聽了世尊的教導，比丘們會牢記在心。""那麼，蘇納卡塔，你要仔細聽，好好思考，我要說了。""是的，尊者。"離車族子蘇納卡塔回答世尊。世尊如是說：
"蘇納卡塔，有這五種欲樂。哪五種？眼所識的色，可愛的、可意的、悅意的、愛著的、伴隨慾望的、令人貪染的；耳所識的聲...（中略）...鼻所識的香...舌所識的味...身所識的觸，可愛的、可意的、悅意的、愛著的、伴隨慾望的、令人貪染的。蘇納卡塔，這就是五種欲樂。
『『Ṭhānaṃ kho panetaṃ, sunakkhatta, vijjati yaṃ idhekacco purisapuggalo lokāmisādhimutto assa. Lokāmisādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṃ bhajati, tena ca vittiṃ āpajjati; āneñjapaṭisaṃyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṃ odahati, na aññā cittaṃ upaṭṭhāpeti [upaṭṭhapeti (sī. syā. kaṃ. pī.)], na ca taṃ purisaṃ bhajati, na ca tena vittiṃ āpajjati. Seyyathāpi, sunakkhatta, puriso sakamhā gāmā vā nigamā vā ciravippavuttho assa. So aññataraṃ purisaṃ passeyya tamhā gāmā vā nigamā vā acirapakkantaṃ. So taṃ purisaṃ tassa gāmassa vā nigamassa vā khematañca subhikkhatañca appābādhatañca puccheyya; tassa so puriso tassa gāmassa vā nigamassa vā khematañca subhikkhatañca appābādhatañca saṃseyya. Taṃ kiṃ maññasi, sunakkhatta, api nu so puriso tassa purisassa sussūseyya, sotaṃ odaheyya, aññā cittaṃ upaṭṭhāpeyya, tañca purisaṃ bhajeyya, tena ca vittiṃ āpajjeyyā』』ti? 『『Evaṃ, bhante』』. 『『Evameva kho, sunakkhatta, ṭhānametaṃ vijjati yaṃ idhekacco purisapuggalo lokāmisādhimutto assa. Lokāmisādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṃ bhajati, tena ca vittiṃ āpajjati; āneñjapaṭisaṃyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṃ odahati, na aññā cittaṃ upaṭṭhāpeti, na ca taṃ purisaṃ bhajati, na ca tena vittiṃ āpajjati. So evamassa veditabbo – 『āneñjasaṃyojanena hi kho visaṃyutto [āneñjasaṃyojanena hi kho visaṃyutto-iti pāṭho sī. syā. kaṃ. pī. potthakesu natthi, aṭṭhakathāsu pana tabbaṇṇanā dissatiyeva] lokāmisādhimutto purisapuggalo』』』ti.
『『Ṭhānaṃ kho panetaṃ, sunakkhatta, vijjati yaṃ idhekacco purisapuggalo āneñjādhimutto assa. Āneñjādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṃ bhajati, tena ca vittiṃ āpajjati; lokāmisapaṭisaṃyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṃ odahati, na aññā cittaṃ upaṭṭhāpeti, na ca taṃ purisaṃ bhajati, na ca tena vittiṃ āpajjati. Seyyathāpi, sunakkhatta, paṇḍupalāso bandhanā pavutto abhabbo haritattāya; evameva kho, sunakkhatta, āneñjādhimuttassa purisapuggalassa ye lokāmisasaṃyojane se pavutte. So evamassa veditabbo – 『lokāmisasaṃyojanena hi kho visaṃyutto āneñjādhimutto purisapuggalo』』』ti.
『『Ṭhānaṃ kho panetaṃ, sunakkhatta, vijjati yaṃ idhekacco purisapuggalo ākiñcaññāyatanādhimutto assa. Ākiñcaññāyatanādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṃ bhajati, tena ca vittiṃ āpajjati ; āneñjapaṭisaṃyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṃ odahati, na aññā cittaṃ upaṭṭhāpeti , na ca taṃ purisaṃ bhajati, na ca tena vittiṃ āpajjati. Seyyathāpi, sunakkhatta, puthusilā dvedhābhinnā appaṭisandhikā hoti; evameva kho, sunakkhatta, ākiñcaññāyatanādhimuttassa purisapuggalassa ye āneñjasaṃyojane se bhinne. So evamassa veditabbo – 『āneñjasaṃyojanena hi kho visaṃyutto ākiñcaññāyatanādhimutto purisapuggalo』』』ti.
"蘇納卡塔，確實有這種情況，某個人可能執著於世俗欲樂。蘇納卡塔，對於執著世俗欲樂的人，他會喜歡相應的談話，思考和考慮相關的事物，親近這樣的人，並從中獲得快樂；但當談到與不動相關的話題時，他不願意聽，不注意傾聽，不專心思考，也不親近那樣的人，不從中獲得快樂。就像，蘇納卡塔，一個人長期離開自己的村莊或城鎮。他遇到一個剛從那個村莊或城鎮離開的人。他會詢問那個人關於那個村莊或城鎮的安全、豐收和健康狀況；那個人會告訴他那個村莊或城鎮的安全、豐收和健康狀況。蘇納卡塔，你認為那個人會願意聽嗎，會注意傾聽嗎，會專心思考嗎，會親近那個人嗎，會從中獲得快樂嗎？""是的，尊者。""同樣地，蘇納卡塔，確實有這種情況，某個人可能執著於世俗欲樂。對於執著世俗欲樂的人，他會喜歡相應的談話，思考和考慮相關的事物，親近這樣的人，並從中獲得快樂；但當談到與不動相關的話題時，他不願意聽，不注意傾聽，不專心思考，也不親近那樣的人，不從中獲得快樂。應當瞭解他：'這是一個解脫了不動結縛，但執著於世俗欲樂的人。'
"蘇納卡塔，確實有這種情況，某個人可能執著于不動。蘇納卡塔，對於執著不動的人，他會喜歡相應的談話，思考和考慮相關的事物，親近這樣的人，並從中獲得快樂；但當談到與世俗欲樂相關的話題時，他不願意聽，不注意傾聽，不專心思考，也不親近那樣的人，不從中獲得快樂。就像，蘇納卡塔，一片從樹枝上掉落的枯葉不可能再變綠；同樣地，蘇納卡塔，對於執著不動的人，與世俗欲樂相關的結縛已經被拋棄。應當瞭解他：'這是一個解脫了世俗欲樂結縛，但執著于不動的人。'
"蘇納卡塔，確實有這種情況，某個人可能執著于無所有處。蘇納卡塔，對於執著無所有處的人，他會喜歡相應的談話，思考和考慮相關的事物，親近這樣的人，並從中獲得快樂；但當談到與不動相關的話題時，他不願意聽，不注意傾聽，不專心思考，也不親近那樣的人，不從中獲得快樂。就像，蘇納卡塔，一塊被劈成兩半的石頭不可能再合在一起；同樣地，蘇納卡塔，對於執著無所有處的人，與不動相關的結縛已經被打破。應當瞭解他：'這是一個解脫了不動結縛，但執著于無所有處的人。'
『『Ṭhānaṃ kho panetaṃ, sunakkhatta, vijjati yaṃ idhekacco purisapuggalo nevasaññānāsaññāyatanādhimutto assa. Nevasaññānāsaññāyatanādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṃ bhajati, tena ca vittiṃ āpajjati; ākiñcaññāyatanapaṭisaṃyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṃ odahati, na aññā cittaṃ upaṭṭhāpeti, na ca taṃ purisaṃ bhajati, na ca tena vittiṃ āpajjati. Seyyathāpi, sunakkhatta, puriso manuññabhojanaṃ bhuttāvī chaḍḍeyya [chaddeyya (?)]. Taṃ kiṃ maññasi, sunakkhatta, api nu tassa purisassa tasmiṃ bhatte [vante (ka. sī.), bhutte (ka. sī. ka.)] puna bhottukamyatā assā』』ti? 『『No hetaṃ, bhante』』. 『『Taṃ kissa hetu』』? 『『Aduñhi, bhante, bhattaṃ [vantaṃ (sī.)] paṭikūlasammata』』nti. 『『Evameva kho, sunakkhatta, nevasaññānāsaññāyatanādhimuttassa purisapuggalassa ye ākiñcaññāyatanasaṃyojane se vante. So evamassa veditabbo – 『ākiñcaññāyatanasaṃyojanena hi kho visaṃyutto nevasaññānāsaññāyatanādhimutto purisapuggalo』ti.
『『Ṭhānaṃ kho panetaṃ, sunakkhatta, vijjati yaṃ idhekacco purisapuggalo sammā nibbānādhimutto assa. Sammā nibbānādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṃ bhajati, tena ca vittiṃ āpajjati; nevasaññānāsaññāyatanapaṭisaṃyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṃ odahati, na aññā cittaṃ upaṭṭhāpeti, na ca taṃ purisaṃ bhajati, na ca tena vittiṃ āpajjati. Seyyathāpi, sunakkhatta, tālo matthakacchinno abhabbo puna viruḷhiyā; evameva kho, sunakkhatta, sammā nibbānādhimuttassa purisapuggalassa ye nevasaññānāsaññāyatanasaṃyojane se ucchinnamūle tālāvatthukate anabhāvaṃkate [anabhāvakate (sī. pī.), anabhāvaṅgate (syā. kaṃ.)] āyatiṃ anuppādadhamme. So evamassa veditabbo – 『nevasaññānāsaññāyatanasaṃyojanena hi kho visaṃyutto sammā nibbānādhimutto purisapuggalo』』』ti.
"蘇納卡塔，確實有這種情況，某個人可能執著于非想非非想處。蘇納卡塔，對於執著非想非非想處的人，他會喜歡相應的談話，思考和考慮相關的事物，親近這樣的人，並從中獲得快樂；但當談到與無所有處相關的話題時，他不願意聽，不注意傾聽，不專心思考，也不親近那樣的人，不從中獲得快樂。就像，蘇納卡塔，一個人吃了美味的食物後會吐出來。蘇納卡塔，你認為那個人還會想再吃那些吐出來的食物嗎？""不會的，尊者。""為什麼？""因為，尊者，那些吐出來的食物被認為是令人厭惡的。""同樣地，蘇納卡塔，對於執著非想非非想處的人，與無所有處相關的結縛已經被吐出。應當瞭解他：'這是一個解脫了無所有處結縛，但執著于非想非非想處的人。'
"蘇納卡塔，確實有這種情況，某個人可能正確地執著于涅槃。蘇納卡塔，對於正確執著涅槃的人，他會喜歡相應的談話，思考和考慮相關的事物，親近這樣的人，並從中獲得快樂；但當談到與非想非非想處相關的話題時，他不願意聽，不注意傾聽，不專心思考，也不親近那樣的人，不從中獲得快樂。就像，蘇納卡塔，一棵棕櫚樹的樹冠被砍掉后就不可能再生長；同樣地，蘇納卡塔，對於正確執著涅槃的人，與非想非非想處相關的結縛已經被連根切斷，像棕櫚樹樁一樣被摧毀，成為不存在，未來不會再生起。應當瞭解他：'這是一個解脫了非想非非想處結縛，正確執著于涅槃的人。'
『『Ṭhānaṃ kho panetaṃ, sunakkhatta, vijjati yaṃ idhekaccassa bhikkhuno evamassa – 『taṇhā kho sallaṃ samaṇena vuttaṃ, avijjāvisadoso, chandarāgabyāpādena ruppati. Taṃ me taṇhāsallaṃ pahīnaṃ, apanīto avijjāvisadoso, sammā nibbānādhimuttohamasmī』ti. Evaṃmāni [evaṃmānī (sī. pī. ka.), evamādi (syā. kaṃ.)] assa atathaṃ samānaṃ [atthaṃ samānaṃ (syā. kaṃ. pī.), atthasamānaṃ (sī.)]. So yāni sammā nibbānādhimuttassa asappāyāni tāni anuyuñjeyya; asappāyaṃ cakkhunā rūpadassanaṃ anuyuñjeyya, asappāyaṃ sotena saddaṃ anuyuñjeyya, asappāyaṃ ghānena gandhaṃ anuyuñjeyya, asappāyaṃ jivhāya rasaṃ anuyuñjeyya, asappāyaṃ kāyena phoṭṭhabbaṃ anuyuñjeyya , asappāyaṃ manasā dhammaṃ anuyuñjeyya. Tassa asappāyaṃ cakkhunā rūpadassanaṃ anuyuttassa, asappāyaṃ sotena saddaṃ anuyuttassa, asappāyaṃ ghānena gandhaṃ anuyuttassa, asappāyaṃ jivhāya rasaṃ anuyuttassa, asappāyaṃ kāyena phoṭṭhabbaṃ anuyuttassa, asappāyaṃ manasā dhammaṃ anuyuttassa rāgo cittaṃ anuddhaṃseyya. So rāgānuddhaṃsitena cittena maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ.

『『Seyyathāpi, sunakkhatta, puriso sallena viddho assa savisena gāḷhūpalepanena. Tassa mittāmaccā ñātisālohitā bhisakkaṃ sallakattaṃ upaṭṭhāpeyyuṃ. Tassa so bhisakko sallakatto satthena vaṇamukhaṃ parikanteyya. Satthena vaṇamukhaṃ parikantitvā esaniyā sallaṃ eseyya. Esaniyā sallaṃ esitvā sallaṃ abbuheyya, apaneyya visadosaṃ saupādisesaṃ. Saupādisesoti [anupādisesoti (sabbattha) ayaṃ hi tathāgatassa visayo] jānamāno so evaṃ vadeyya – 『ambho purisa, ubbhataṃ kho te sallaṃ, apanīto visadoso saupādiseso [anupādiseso (sabbattha) ayampi tathāgatassa visayo]. Analañca te antarāyāya. Sappāyāni ceva bhojanāni bhuñjeyyāsi, mā te asappāyāni bhojanāni bhuñjato vaṇo assāvī assa. Kālena kālañca vaṇaṃ dhoveyyāsi, kālena kālaṃ vaṇamukhaṃ ālimpeyyāsi, mā te na kālena kālaṃ vaṇaṃ dhovato na kālena kālaṃ vaṇamukhaṃ ālimpato pubbalohitaṃ vaṇamukhaṃ pariyonandhi. Mā ca vātātape cārittaṃ anuyuñji, mā te vātātape cārittaṃ anuyuttassa rajosūkaṃ vaṇamukhaṃ anuddhaṃsesi. Vaṇānurakkhī ca, ambho purisa, vihareyyāsi vaṇasāropī』ti [vaṇassāropīti (ka.) vaṇa + saṃ + ropī = vaṇasāropī-iti padavibhāgo]. Tassa evamassa – 『ubbhataṃ kho me sallaṃ, apanīto visadoso anupādiseso. Analañca me antarāyāyā』ti. So asappāyāni ceva bhojanāni bhuñjeyya. Tassa asappāyāni bhojanāni bhuñjato vaṇo assāvī assa. Na ca kālena kālaṃ vaṇaṃ dhoveyya, na ca kālena kālaṃ vaṇamukhaṃ ālimpeyya. Tassa na kālena kālaṃ vaṇaṃ dhovato, na kālena kālaṃ vaṇamukhaṃ ālimpato pubbalohitaṃ vaṇamukhaṃ pariyonandheyya. Vātātape ca cārittaṃ anuyuñjeyya. Tassa vātātape cārittaṃ anuyuttassa rajosūkaṃ vaṇamukhaṃ anuddhaṃseyya. Na ca vaṇānurakkhī vihareyya na vaṇasāropī. Tassa imissā ca asappāyakiriyāya, asuci visadoso apanīto saupādiseso tadubhayena vaṇo puthuttaṃ gaccheyya. So puthuttaṃ gatena vaṇena maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ.

"蘇納卡塔，確實有這種情況，某個比丘可能會這樣想：'沙門說貪愛是箭，無明是毒，被欲貪和嗔恨所傷害。我已經去除了貪愛之箭，消除了無明之毒，我正確地執著于涅槃。'他可能會這樣自負，但實際上並非如此。他可能會從事那些不適合正確執著涅槃的人的活動；他可能會用眼睛看不適當的色，用耳朵聽不適當的聲，用鼻子聞不適當的香，用舌頭嘗不適當的味，用身體觸不適當的觸，用意識想不適當的法。當他這樣做時，貪慾會侵蝕他的心。心被貪慾侵蝕，他可能會死亡或遭受接近死亡的痛苦。 "就像，蘇納卡塔，一個人被塗有強烈毒藥的箭射中。他的朋友、同伴、親戚和血親會找來一位醫生為他治療。那位醫生會用手術刀切開傷口，用探針尋找箭頭，然後拔出箭頭，去除毒素，但還留有殘餘。知道還有殘餘，醫生會這樣說：'喂，朋友，箭已經拔出來了，毒素已經去除，但還有一些殘餘。這不足以危及你的生命。你應該只吃適當的食物，不要吃不適當的食物，否則傷口會化膿。你應該定期清洗傷口，定期塗抹藥膏，否則傷口會被膿血覆蓋。你不要在風吹日曬中活動，否則塵土會刺激你的傷口。朋友，你要照顧好傷口，促進傷口癒合。'那個人可能會想：'箭已經拔出來了，毒素已經去除，沒有殘餘了。這不足以危及我的生命。'於是他吃不適當的食物，導致傷口化膿。他不定期清洗傷口，不定期塗抹藥膏，導致傷口被膿血覆蓋。他在風吹日曬中活動，導致塵土刺激傷口。他不照顧傷口，不促進傷口癒合。由於這些不適當的行為，以及未完全清除的毒素殘餘，傷口會惡化。傷口惡化后，他可能會死亡或遭受接近死亡的痛苦。

『『Evameva kho, sunakkhatta, ṭhānametaṃ vijjati yaṃ idhekaccassa bhikkhuno evamassa – 『taṇhā kho sallaṃ samaṇena vuttaṃ, avijjāvisadoso chandarāgabyāpādena ruppati. Taṃ me taṇhāsallaṃ pahīnaṃ, apanīto avijjāvisadoso, sammā nibbānādhimuttohamasmī』ti. Evaṃmāni assa atathaṃ samānaṃ. So yāni sammā nibbānādhimuttassa asappāyāni tāni anuyuñjeyya, asappāyaṃ cakkhunā rūpadassanaṃ anuyuñjeyya, asappāyaṃ sotena saddaṃ anuyuñjeyya, asappāyaṃ ghānena gandhaṃ anuyuñjeyya, asappāyaṃ jivhāya rasaṃ anuyuñjeyya, asappāyaṃ kāyena phoṭṭhabbaṃ anuyuñjeyya, asappāyaṃ manasā dhammaṃ anuyuñjeyya. Tassa asappāyaṃ cakkhunā rūpadassanaṃ anuyuttassa, asappāyaṃ sotena saddaṃ anuyuttassa, asappāyaṃ ghānena gandhaṃ anuyuttassa, asappāyaṃ jivhāya rasaṃ anuyuttassa, asappāyaṃ kāyena phoṭṭhabbaṃ anuyuttassa, asappāyaṃ manasā dhammaṃ anuyuttassa rāgo cittaṃ anuddhaṃseyya. So rāgānuddhaṃsitena cittena maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ. Maraṇañhetaṃ, sunakkhatta, ariyassa vinaye yo sikkhaṃ paccakkhāya hīnāyāvattati; maraṇamattañhetaṃ, sunakkhatta, dukkhaṃ yaṃ aññataraṃ saṃkiliṭṭhaṃ āpattiṃ āpajjati.

"同樣地，蘇納卡塔，確實有這種情況，某個比丘可能會這樣想：'沙門說貪愛是箭，無明是毒，被欲貪和嗔恨所傷害。我已經去除了貪愛之箭，消除了無明之毒，我正確地執著于涅槃。'他可能會這樣自負，但實際上並非如此。他可能會從事那些不適合正確執著涅槃的人的活動；他可能會用眼睛看不適當的色，用耳朵聽不適當的聲，用鼻子聞不適當的香，用舌頭嘗不適當的味，用身體觸不適當的觸，用意識想不適當的法。當他這樣做時，貪慾會侵蝕他的心。心被貪慾侵蝕，他可能會死亡或遭受接近死亡的痛苦。蘇納卡塔，在聖者的戒律中，放棄學處回到低劣生活就是死亡；蘇納卡塔，犯任何污染的罪過就是接近死亡的痛苦。

『『Ṭhānaṃ kho panetaṃ, sunakkhatta, vijjati yaṃ idhekaccassa bhikkhuno evamassa – 『taṇhā kho sallaṃ samaṇena vuttaṃ, avijjāvisadoso chandarāgabyāpādena ruppati. Taṃ me taṇhāsallaṃ pahīnaṃ, apanīto avijjāvisadoso, sammā nibbānādhimuttohamasmī』ti. Sammā nibbānādhimuttasseva sato so yāni sammā nibbānādhimuttassa asappāyāni tāni nānuyuñjeyya, asappāyaṃ cakkhunā rūpadassanaṃ nānuyuñjeyya, asappāyaṃ sotena saddaṃ nānuyuñjeyya, asappāyaṃ ghānena gandhaṃ nānuyuñjeyya, asappāyaṃ jivhāya rasaṃ nānuyuñjeyya, asappāyaṃ kāyena phoṭṭhabbaṃ nānuyuñjeyya, asappāyaṃ manasā dhammaṃ nānuyuñjeyya. Tassa asappāyaṃ cakkhunā rūpadassanaṃ nānuyuttassa, asappāyaṃ sotena saddaṃ nānuyuttassa, asappāyaṃ ghānena gandhaṃ nānuyuttassa, asappāyaṃ jivhāya rasaṃ nānuyuttassa, asappāyaṃ kāyena phoṭṭhabbaṃ nānuyuttassa, asappāyaṃ manasā dhammaṃ nānuyuttassa rāgo cittaṃ nānuddhaṃseyya. So na rāgānuddhaṃsitena cittena neva maraṇaṃ vā nigaccheyya na maraṇamattaṃ vā dukkhaṃ.

『『Seyyathāpi, sunakkhatta, puriso sallena viddho assa savisena gāḷhūpalepanena. Tassa mittāmaccā ñātisālohitā bhisakkaṃ sallakattaṃ upaṭṭhāpeyyuṃ. Tassa so bhisakko sallakatto satthena vaṇamukhaṃ parikanteyya. Satthena vaṇamukhaṃ parikantitvā esaniyā sallaṃ eseyya. Esaniyā sallaṃ esitvā sallaṃ abbuheyya, apaneyya visadosaṃ anupādisesaṃ. Anupādisesoti jānamāno so evaṃ vadeyya – 『ambho purisa, ubbhataṃ kho te sallaṃ, apanīto visadoso anupādiseso. Analañca te antarāyāya. Sappāyāni ceva bhojanāni bhuñjeyyāsi, mā te asappāyāni bhojanāni bhuñjato vaṇo assāvī assa. Kālena kālañca vaṇaṃ dhoveyyāsi, kālena kālaṃ vaṇamukhaṃ ālimpeyyāsi. Mā te na kālena kālaṃ vaṇaṃ dhovato na kālena kālaṃ vaṇamukhaṃ ālimpato pubbalohitaṃ vaṇamukhaṃ pariyonandhi. Mā ca vātātape cārittaṃ anuyuñji, mā te vātātape cārittaṃ anuyuttassa rajosūkaṃ vaṇamukhaṃ anuddhaṃsesi . Vaṇānurakkhī ca, ambho purisa, vihareyyāsi vaṇasāropī』ti. Tassa evamassa – 『ubbhataṃ kho me sallaṃ, apanīto visadoso anupādiseso. Analañca me antarāyāyā』ti. So sappāyāni ceva bhojanāni bhuñjeyya. Tassa sappāyāni bhojanāni bhuñjato vaṇo na assāvī assa. Kālena kālañca vaṇaṃ dhoveyya, kālena kālaṃ vaṇamukhaṃ ālimpeyya. Tassa kālena kālaṃ vaṇaṃ dhovato kālena kālaṃ vaṇamukhaṃ ālimpato na pubbalohitaṃ vaṇamukhaṃ pariyonandheyya. Na ca vātātape cārittaṃ anuyuñjeyya. Tassa vātātape cārittaṃ ananuyuttassa rajosūkaṃ vaṇamukhaṃ nānuddhaṃseyya. Vaṇānurakkhī ca vihareyya vaṇasāropī. Tassa imissā ca sappāyakiriyāya asu ca [asuci (sabbattha) socāti tabbaṇṇanā manasikātabbā] visadoso apanīto anupādiseso tadubhayena vaṇo viruheyya. So ruḷhena vaṇena sañchavinā neva maraṇaṃ vā nigaccheyya na maraṇamattaṃ vā dukkhaṃ.

『『Evameva kho, sunakkhatta, ṭhānametaṃ vijjati yaṃ idhekaccassa bhikkhuno evamassa – 『taṇhā kho sallaṃ samaṇena vuttaṃ, avijjāvisadoso chandarāgabyāpādena ruppati. Taṃ me taṇhāsallaṃ pahīnaṃ, apanīto avijjāvisadoso, sammā nibbānādhimuttohamasmī』ti. Sammā nibbānādhimuttasseva sato so yāni sammā nibbānādhimuttassa asappāyāni tāni nānuyuñjeyya, asappāyaṃ cakkhunā rūpadassanaṃ nānuyuñjeyya, asappāyaṃ sotena saddaṃ nānuyuñjeyya, asappāyaṃ ghānena gandhaṃ nānuyuñjeyya, asappāyaṃ jivhāya rasaṃ nānuyuñjeyya, asappāyaṃ kāyena phoṭṭhabbaṃ nānuyuñjeyya, asappāyaṃ manasā dhammaṃ nānuyuñjeyya. Tassa asappāyaṃ cakkhunā rūpadassanaṃ nānuyuttassa, asappāyaṃ sotena saddaṃ nānuyuttassa, asappāyaṃ ghānena gandhaṃ nānuyuttassa, asappāyaṃ jivhāya rasaṃ nānuyuttassa, asappāyaṃ kāyena phoṭṭhabbaṃ nānuyuttassa, asappāyaṃ manasā dhammaṃ nānuyuttassa, rāgo cittaṃ nānuddhaṃseyya. So na rāgānuddhaṃsitena cittena neva maraṇaṃ vā nigaccheyya na maraṇamattaṃ vā dukkhaṃ.

"蘇納卡塔，確實有這種情況，某個比丘可能會這樣想：'沙門說貪愛是箭，無明是毒，被欲貪和嗔恨所傷害。我已經去除了貪愛之箭，消除了無明之毒，我正確地執著于涅槃。'如果他真的正確執著于涅槃，他就不會從事那些不適合正確執著涅槃的人的活動；他不會用眼睛看不適當的色，不會用耳朵聽不適當的聲，不會用鼻子聞不適當的香，不會用舌頭嘗不適當的味，不會用身體觸不適當的觸，不會用意識想不適當的法。當他不從事這些不適當的活動時，貪慾就不會侵蝕他的心。心不被貪慾侵蝕，他就不會死亡，也不會遭受接近死亡的痛苦。 "就像，蘇納卡塔，一個人被塗有強烈毒藥的箭射中。他的朋友、同伴、親戚和血親會找來一位醫生為他治療。那位醫生會用手術刀切開傷口，用探針尋找箭頭，然後拔出箭頭，完全去除毒素，不留殘餘。知道已完全去除，醫生會這樣說：'喂，朋友，箭已經拔出來了，毒素已經完全去除，沒有殘餘。這不足以危及你的生命。你應該只吃適當的食物，不要吃不適當的食物，否則傷口會化膿。你應該定期清洗傷口，定期塗抹藥膏，否則傷口會被膿血覆蓋。你不要在風吹日曬中活動，否則塵土會刺激你的傷口。朋友，你要照顧好傷口，促進傷口癒合。'那個人會想：'箭已經拔出來了，毒素已經完全去除，沒有殘餘。這不足以危及我的生命。'於是他只吃適當的食物，不吃不適當的食物，所以傷口不會化膿。他定期清洗傷口，定期塗抹藥膏，所以傷口不會被膿血覆蓋。他不在風吹日曬中活動，所以塵土不會刺激傷口。他照顧傷口，促進傷口癒合。由於這些適當的行為，以及毒素已完全去除，傷口會癒合。傷口癒合並長出新皮后，他既不會死亡，也不會遭受接近死亡的痛苦。 "同樣地，蘇納卡塔，確實有這種情況，某個比丘可能會這樣想：'沙門說貪愛是箭，無明是毒，被欲貪和嗔恨所傷害。我已經去除了貪愛之箭，消除了無明之毒，我正確地執著于涅槃。'如果他真的正確執著于涅槃，他就不會從事那些不適合正確執著涅槃的人的活動；他不會用眼睛看不適當的色，不會用耳朵聽不適當的聲，不會用鼻子聞不適當的香，不會用舌頭嘗不適當的味，不會用身體觸不適當的觸，不會用意識想不適當的法。當他不從事這些不適當的活動時，貪慾就不會侵蝕他的心。心不被貪慾侵蝕，他就不會死亡，也不會遭受接近死亡的痛苦。
『『Upamā kho me ayaṃ, sunakkhatta, katā atthassa viññāpanāya. Ayaṃyevettha attho – vaṇoti kho, sunakkhatta, channetaṃ ajjhattikānaṃ āyatanānaṃ adhivacanaṃ; visadosoti kho, sunakkhatta, avijjāyetaṃ adhivacanaṃ; sallanti kho, sunakkhatta, taṇhāyetaṃ adhivacanaṃ; esanīti kho, sunakkhatta, satiyāyetaṃ adhivacanaṃ; satthanti kho, sunakkhatta, ariyāyetaṃ paññāya adhivacanaṃ; bhisakko sallakattoti kho, sunakkhatta, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassa.

『『So vata, sunakkhatta, bhikkhu chasu phassāyatanesu saṃvutakārī 『upadhi dukkhassa mūla』nti – iti viditvā nirupadhi upadhisaṅkhaye vimutto upadhismiṃ vā kāyaṃ upasaṃharissati cittaṃ vā uppādessatīti – netaṃ ṭhānaṃ vijjati. Seyyathāpi, sunakkhatta, āpānīyakaṃso vaṇṇasampanno gandhasampanno rasasampanno; so ca kho visena saṃsaṭṭho. Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhapaṭikūlo. Taṃ kiṃ maññasi, sunakkhatta, api nu so puriso amuṃ āpānīyakaṃsaṃ piveyya yaṃ jaññā – 『imāhaṃ pivitvā maraṇaṃ vā nigacchāmi maraṇamattaṃ vā dukkha』』』nti? 『『No hetaṃ, bhante』』. 『『Evameva kho, sunakkhatta, so vata bhikkhu chasu phassāyatanesu saṃvutakārī 『upadhi dukkhassa mūla』nti – iti viditvā nirupadhi upadhisaṅkhaye vimutto upadhismiṃ vā kāyaṃ upasaṃharissati cittaṃ vā uppādessatīti – netaṃ ṭhānaṃ vijjati. Seyyathāpi, sunakkhatta, āsīviso [āsiviso (ka.)] ghoraviso. Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhapaṭikūlo. Taṃ kiṃ maññasi, sunakkhatta, api nu so puriso amussa āsīvisassa ghoravisassa hatthaṃ vā aṅguṭṭhaṃ vā dajjā [yuñjeyya (ka.)] yaṃ jaññā – 『imināhaṃ daṭṭho maraṇaṃ vā nigacchāmi maraṇamattaṃ vā dukkha』』』nti? 『『No hetaṃ, bhante』』. 『『Evameva kho, sunakkhatta, so vata bhikkhu chasu phassāyatanesu saṃvutakārī 『upadhi dukkhassa mūla』nti – iti viditvā nirupadhi upadhisaṅkhaye vimutto upadhismiṃ vā kāyaṃ upasaṃharissati cittaṃ vā uppādessatīti – netaṃ ṭhānaṃ vijjatī』』ti.

Idamavoca bhagavā. Attamano sunakkhatto licchaviputto bhagavato bhāsitaṃ abhinandīti.

Sunakkhattasuttaṃ niṭṭhitaṃ pañcamaṃ.

Āneñjasappāyasuttaṃ
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kurūsu viharati kammāsadhammaṃ nāma kurūnaṃ nigamo. Tatra kho bhagavā bhikkhū āmantesi – 『『bhikkhavo』』ti. 『『Bhadante』』ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – 『『aniccā, bhikkhave, kāmā tucchā musā mosadhammā. Māyākatame taṃ, bhikkhave, bālalāpanaṃ. Ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā; yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā – ubhayametaṃ māradheyyaṃ, mārassesa [mārasseva (ka.)] visayo, mārassesa nivāpo, mārassesa gocaro. Etthete pāpakā akusalā mānasā abhijjhāpi byāpādāpi sārambhāpi saṃvattanti. Teva ariyasāvakassa idhamanusikkhato antarāyāya sambhavanti. Tatra, bhikkhave, ariyasāvako iti paṭisañcikkhati – 『ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā; yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā – ubhayametaṃ māradheyyaṃ, mārassesa visayo, mārassesa nivāpo, mārassesa gocaro. Etthete pāpakā akusalā mānasā abhijjhāpi byāpādāpi sārambhāpi saṃvattanti, teva ariyasāvakassa idhamanusikkhato antarāyāya sambhavanti. Yaṃnūnāhaṃ vipulena mahaggatena cetasā vihareyyaṃ abhibhuyya lokaṃ adhiṭṭhāya manasā. Vipulena hi me mahaggatena cetasā viharato abhibhuyya lokaṃ adhiṭṭhāya manasā ye pāpakā akusalā mānasā abhijjhāpi byāpādāpi sārambhāpi te na bhavissanti. Tesaṃ pahānā aparittañca me cittaṃ bhavissati appamāṇaṃ subhāvita』nti. Tassa evaṃpaṭipannassa tabbahulavihārino āyatane cittaṃ pasīdati. Sampasāde sati etarahi vā āneñjaṃ samāpajjati paññāya vā adhimuccati kāyassa bhedā paraṃ maraṇā. Ṭhānametaṃ vijjati yaṃ taṃsaṃvattanikaṃ viññāṇaṃ assa āneñjūpagaṃ. Ayaṃ, bhikkhave, paṭhamā āneñjasappāyā paṭipadā akkhāyati』』.
"蘇納卡塔，我用這個比喻來說明意思。這裡的含義是：'傷口'是指六內處；'毒'是指無明；'箭'是指貪愛；'探針'是指正念；'手術刀'是指聖智慧；'醫生'是指如來、阿羅漢、正等正覺者。 "蘇納卡塔，那個在六觸處保持克制，了知'執取是苦的根源'，無執取、在執取的滅盡中解脫的比丘，他不可能再將身心投入到執取中 - 這是不可能的。就像，蘇納卡塔，有一杯色香味俱全的飲料，但裡面混有毒藥。如果有一個人想活命、不想死、想快樂、厭惡痛苦，你認為他會喝那杯飲料嗎，如果他知道'喝了這個我會死或遭受接近死亡的痛苦'？""當然不會，尊者。""同樣地，蘇納卡塔，那個在六觸處保持克制，了知'執取是苦的根源'，無執取、在執取的滅盡中解脫的比丘，他不可能再將身心投入到執取中 - 這是不可能的。就像，蘇納卡塔，有一條劇毒的蛇。如果有一個人想活命、不想死、想快樂、厭惡痛苦，你認為他會把手或拇指伸向那條蛇嗎，如果他知道'被這條蛇咬了我會死或遭受接近死亡的痛苦'？""當然不會，尊者。""同樣地，蘇納卡塔，那個在六觸處保持克制，了知'執取是苦的根源'，無執取、在執取的滅盡中解脫的比丘，他不可能再將身心投入到執取中 - 這是不可能的。" 世尊如是說。離車族子蘇納卡塔歡喜，讚歎世尊所說。蘇納卡塔經第五結束。
不動利經
如是我聞：一時，世尊住在俱盧國（Kuru）名為甘馬薩達摩（Kammāsadhamma）的俱盧人市鎮。在那裡，世尊對比丘們說："比丘們。""尊者。"那些比丘回答世尊。世尊如是說："比丘們，欲樂是無常的、空虛的、虛假的、具有欺騙性的。比丘們，這是愚人的談話。現世的欲樂和來世的欲樂，現世的欲想和來世的欲想 - 這兩者都是魔羅的領域，是魔羅的範圍，是魔羅的陷阱，是魔羅的獵場。在這裡，那些邪惡的、不善的心理狀態 - 貪婪、嗔恨、暴力 - 會生起。這些對於在此修學的聖弟子來說是一種障礙。在這種情況下，比丘們，聖弟子這樣思考：'現世的欲樂和來世的欲樂，現世的欲想和來世的欲想 - 這兩者都是魔羅的領域，是魔羅的範圍，是魔羅的陷阱，是魔羅的獵場。在這裡，那些邪惡的、不善的心理狀態 - 貪婪、嗔恨、暴力 - 會生起。這些對於在此修學的聖弟子來說是一種障礙。我應該以廣大、開闊的心安住，超越世間，以意志力掌控。當我以廣大、開闊的心安住，超越世間，以意志力掌控時，那些邪惡的、不善的心理狀態 - 貪婪、嗔恨、暴力 - 就不會存在。通過捨棄它們，我的心將變得無限、廣大、善修。'當他這樣修習，經常安住於此時，他的心在這個基礎上變得平靜。當心平靜時，他現在就能進入不動，或者以智慧傾向於它，在身壞命終之後。這是可能的，他的意識會導向不動。比丘們，這被稱為第一種導向不動的修行方法。
『『Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati – 『ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā; yā ca diṭṭhadhammikā kāmasaññā , yā ca samparāyikā kāmasaññā; yaṃ kiñci rūpaṃ (sabbaṃ rūpaṃ) [( ) natthi sī. pī. potthakesu] cattāri ca mahābhūtāni, catunnañca mahābhūtānaṃ upādāyarūpa』nti. Tassa evaṃpaṭipannassa tabbahulavihārino āyatane cittaṃ pasīdati. Sampasāde sati etarahi vā āneñjaṃ samāpajjati paññāya vā adhimuccati kāyassa bhedā paraṃ maraṇā. Ṭhānametaṃ vijjati yaṃ taṃsaṃvattanikaṃ viññāṇaṃ assa āneñjūpagaṃ. Ayaṃ, bhikkhave, dutiyā āneñjasappāyā paṭipadā akkhāyati.

『『Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati – 『ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā; yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā; ye ca diṭṭhadhammikā rūpā, ye ca samparāyikā rūpā; yā ca diṭṭhadhammikā rūpasaññā, yā ca samparāyikā rūpasaññā – ubhayametaṃ aniccaṃ. Yadaniccaṃ taṃ nālaṃ abhinandituṃ, nālaṃ abhivadituṃ, nālaṃ ajjhositu』nti. Tassa evaṃpaṭipannassa tabbahulavihārino āyatane cittaṃ pasīdati. Sampasāde sati etarahi vā āneñjaṃ samāpajjati paññāya vā adhimuccati kāyassa bhedā paraṃ maraṇā. Ṭhānametaṃ vijjati yaṃ taṃsaṃvattanikaṃ viññāṇaṃ assa āneñjūpagaṃ. Ayaṃ, bhikkhave, tatiyā āneñjasappāyā paṭipadā akkhāyati.

『『Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati – 『ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā; yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā; ye ca diṭṭhadhammikā rūpā, ye ca samparāyikā rūpā; yā ca diṭṭhadhammikā rūpasaññā, yā ca samparāyikā rūpasaññā; yā ca āneñjasaññā – sabbā saññā. Yatthetā aparisesā nirujjhanti etaṃ santaṃ etaṃ paṇītaṃ – yadidaṃ ākiñcaññāyatana』nti. Tassa evaṃpaṭipannassa tabbahulavihārino āyatane cittaṃ pasīdati. Sampasāde sati etarahi vā ākiñcaññāyatanaṃ samāpajjati paññāya vā adhimuccati kāyassa bhedā paraṃ maraṇā. Ṭhānametaṃ vijjati yaṃ taṃsaṃvattanikaṃ viññāṇaṃ assa ākiñcaññāyatanūpagaṃ. Ayaṃ, bhikkhave, paṭhamā ākiñcaññāyatanasappāyā paṭipadā akkhāyati.
『『Puna caparaṃ, bhikkhave, ariyasāvako araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati – 『suññamidaṃ attena vā attaniyena vā』ti. Tassa evaṃpaṭipannassa tabbahulavihārino āyatane cittaṃ pasīdati. Sampasāde sati etarahi vā ākiñcaññāyatanaṃ samāpajjati paññāya vā adhimuccati kāyassa bhedā paraṃ maraṇā. Ṭhānametaṃ vijjati yaṃ taṃsaṃvattanikaṃ viññāṇaṃ assa ākiñcaññāyatanūpagaṃ. Ayaṃ, bhikkhave, dutiyā ākiñcaññāyatanasappāyā paṭipadā akkhāyati.
『『Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati – 『nāhaṃ kvacani [kvacini (syā. kaṃ. sī. aṭṭha.)] kassaci kiñcanatasmiṃ [kiñcanatasmi (?)], na ca mama kvacani kismiñci kiñcanaṃ natthī』ti. Tassa evaṃpaṭipannassa tabbahulavihārino āyatane cittaṃ pasīdati. Sampasāde sati etarahi vā ākiñcaññāyatanaṃ samāpajjati paññāya vā adhimuccati kāyassa bhedā paraṃ maraṇā. Ṭhānametaṃ vijjati yaṃ taṃsaṃvattanikaṃ viññāṇaṃ assa ākiñcaññāyatanūpagaṃ. Ayaṃ, bhikkhave, tatiyā ākiñcaññāyatanasappāyā paṭipadā akkhāyati.

『『Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati – 『ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā; yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā; ye ca diṭṭhadhammikā rūpā, ye ca samparāyikā rūpā; yā ca diṭṭhadhammikā rūpasaññā, yā ca samparāyikā rūpasaññā ; yā ca āneñjasaññā, yā ca ākiñcaññāyatanasaññā – sabbā saññā. Yatthetā aparisesā nirujjhanti etaṃ santaṃ etaṃ paṇītaṃ – yadidaṃ nevasaññānāsaññāyatana』nti. Tassa evaṃpaṭipannassa tabbahulavihārino āyatane cittaṃ pasīdati. Sampasāde sati etarahi vā nevasaññānāsaññāyatanaṃ samāpajjati paññāya vā adhimuccati kāyassa bhedā paraṃ maraṇā. Ṭhānametaṃ vijjati yaṃ taṃsaṃvattanikaṃ viññāṇaṃ assa nevasaññānāsaññāyatanūpagaṃ. Ayaṃ, bhikkhave, nevasaññānāsaññāyatanasappāyā paṭipadā akkhāyatī』』ti.

"再者，比丘們，聖弟子這樣思考：'現世的欲樂和來世的欲樂，現世的欲想和來世的欲想；一切色法（所有色法）都是四大元素和四大元素所造的色法。'當他這樣修習，經常安住於此時，他的心在這個基礎上變得平靜。當心平靜時，他現在就能進入不動，或者以智慧傾向於它，在身壞命終之後。這是可能的，他的意識會導向不動。比丘們，這被稱為第二種導向不動的修行方法。 "再者，比丘們，聖弟子這樣思考：'現世的欲樂和來世的欲樂，現世的欲想和來世的欲想；現世的色法和來世的色法，現世的色想和來世的色想 - 這兩者都是無常的。凡是無常的，都不值得歡喜，不值得讚歎，不值得執著。'當他這樣修習，經常安住於此時，他的心在這個基礎上變得平靜。當心平靜時，他現在就能進入不動，或者以智慧傾向於它，在身壞命終之後。這是可能的，他的意識會導向不動。比丘們，這被稱為第三種導向不動的修行方法。
"再者，比丘們，聖弟子這樣思考：'現世的欲樂和來世的欲樂，現世的欲想和來世的欲想；現世的色法和來世的色法，現世的色想和來世的色想；以及不動想 - 這一切都是想。在這裡，當這些想完全止息時，這是寂靜的，這是殊勝的 - 即無所有處。'當他這樣修習，經常安住於此時，他的心在這個基礎上變得平靜。當心平靜時，他現在就能進入無所有處，或者以智慧傾向於它，在身壞命終之後。這是可能的，他的意識會導向無所有處。比丘們，這被稱為第一種導向無所有處的修行方法。
"再者，比丘們，聖弟子到林野中，或樹下，或空閑處，這樣思考：'這是空的，沒有我，沒有我所。'當他這樣修習，經常安住於此時，他的心在這個基礎上變得平靜。當心平靜時，他現在就能進入無所有處，或者以智慧傾向於它，在身壞命終之後。這是可能的，他的意識會導向無所有處。比丘們，這被稱為第二種導向無所有處的修行方法。
"再者，比丘們，聖弟子這樣思考：'我不在任何地方屬於任何人的任何東西，也沒有任何地方任何東西屬於我。'當他這樣修習，經常安住於此時，他的心在這個基礎上變得平靜。當心平靜時，他現在就能進入無所有處，或者以智慧傾向於它，在身壞命終之後。這是可能的，他的意識會導向無所有處。比丘們，這被稱為第三種導向無所有處的修行方法。 "再者，比丘們，聖弟子這樣思考：'現世的欲樂和來世的欲樂，現世的欲想和來世的欲想；現世的色法和來世的色法，現世的色想和來世的色想；以及不動想，無所有處想 - 這一切都是想。在這裡，當這些想完全止息時，這是寂靜的，這是殊勝的 - 即非想非非想處。'當他這樣修習，經常安住於此時，他的心在這個基礎上變得平靜。當心平靜時，他現在就能進入非想非非想處，或者以智慧傾向於它，在身壞命終之後。這是可能的，他的意識會導向非想非非想處。比丘們，這被稱為導向非想非非想處的修行方法。"
Evaṃ vutte, āyasmā ānando bhagavantaṃ etadavoca – 『『idha, bhante, bhikkhu evaṃ paṭipanno hoti – 『no cassa, no ca me siyā; na bhavissati, na me bhavissati; yadatthi yaṃ, bhūtaṃ – taṃ pajahāmī』ti. Evaṃ upekkhaṃ paṭilabhati. Parinibbāyeyya nu kho so, bhante, bhikkhu na vā parinibbāyeyyā』』ti? 『『Apetthekacco, ānanda, bhikkhu parinibbāyeyya, apetthekacco bhikkhu na parinibbāyeyyā』』ti. 『『Ko nu kho, bhante, hetu ko paccayo yenapetthekacco bhikkhu parinibbāyeyya, apetthekacco bhikkhu na parinibbāyeyyā』』ti? 『『Idhānanda, bhikkhu evaṃ paṭipanno hoti – 『no cassa, no ca me siyā; na bhavissati, na me bhavissati; yadatthi, yaṃ bhūtaṃ – taṃ pajahāmī』ti. Evaṃ upekkhaṃ paṭilabhati. So taṃ upekkhaṃ abhinandati, abhivadati, ajjhosāya tiṭṭhati. Tassa taṃ upekkhaṃ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṃ hoti viññāṇaṃ tadupādānaṃ. Saupādāno, ānanda, bhikkhu na parinibbāyatī』』ti. 『『Kahaṃ pana so, bhante, bhikkhu upādiyamāno upādiyatī』』ti? 『『Nevasaññānāsaññāyatanaṃ, ānandā』』ti. 『『Upādānaseṭṭhaṃ kira so, bhante, bhikkhu upādiyamāno upādiyatī』』ti? 『『Upādānaseṭṭhañhi so, ānanda, bhikkhu upādiyamāno upādiyati. Upādānaseṭṭhañhetaṃ, ānanda, yadidaṃ – nevasaññānāsaññāyatanaṃ』』.
『『Idhānanda, bhikkhu evaṃ paṭipanno hoti – 『no cassa, no ca me siyā; na bhavissati, na me bhavissati; yadatthi, yaṃ bhūtaṃ – taṃ pajahāmī』ti. Evaṃ upekkhaṃ paṭilabhati. So taṃ upekkhaṃ nābhinandati, nābhivadati, na ajjhosāya tiṭṭhati. Tassa taṃ upekkhaṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato na tannissitaṃ hoti viññāṇaṃ na tadupādānaṃ. Anupādāno, ānanda, bhikkhu parinibbāyatī』』ti.
『『Acchariyaṃ, bhante, abbhutaṃ, bhante! Nissāya nissāya kira no, bhante, bhagavatā oghassa nittharaṇā akkhātā. Katamo pana, bhante, ariyo vimokkho』』ti? 『『Idhānanda, bhikkhu ariyasāvako iti paṭisañcikkhati – 『ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā; yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā; ye ca diṭṭhadhammikā rūpā, ye ca samparāyikā rūpā; yā ca diṭṭhadhammikā rūpasaññā, yā ca samparāyikā rūpasaññā; yā ca āneñjasaññā, yā ca ākiñcaññāyatanasaññā , yā ca nevasaññānāsaññāyatanasaññā – esa sakkāyo yāvatā sakkāyo. Etaṃ amataṃ yadidaṃ anupādā cittassa vimokkho. Iti, kho, ānanda, desitā mayā āneñjasappāyā paṭipadā, desitā ākiñcaññāyatanasappāyā paṭipadā, desitā nevasaññānāsaññāyatanasappāyā paṭipadā, desitā nissāya nissāya oghassa nittharaṇā, desito ariyo vimokkho. Yaṃ kho, ānanda, satthārā karaṇīyaṃ sāvakānaṃ hitesinā anukampakena anukampaṃ upādāya, kataṃ vo taṃ mayā. Etāni, ānanda, rukkhamūlāni, etāni suññāgārāni. Jhāyathānanda, mā pamādattha, mā pacchā vippaṭisārino ahuvattha. Ayaṃ vo amhākaṃ anusāsanī』』』ti.

Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.

Āneñjasappāyasuttaṃ niṭṭhitaṃ chaṭṭhaṃ.

Gaṇakamoggallānasuttaṃ

以下是簡體中文直譯: 71. 這樣說時,尊者阿難對世尊如此說道:"在此,尊者,比丘如此修習 - '它不應存在,它不應屬於我;它將不存在,它將不屬於我;凡已存在、已生起的 - 我捨棄它。'他如此獲得舍。尊者,這樣的比丘會完全涅槃還是不會完全涅槃呢?" "阿難,在這裡有些比丘會完全涅槃,有些比丘不會完全涅槃。" "尊者,什麼是原因,什麼是條件,使得在這裡有些比丘會完全涅槃,有些比丘不會完全涅槃呢?" "阿難,在此比丘如此修習 - '它不應存在,它不應屬於我;它將不存在,它將不屬於我;凡已存在、已生起的 - 我捨棄它。'他如此獲得舍。他歡喜那舍,讚歎它,執著地安住於它。當他歡喜那舍,讚歎它,執著地安住於它時,他的識依賴於它,執取它。阿難,有執取的比丘不會完全涅槃。" "尊者,那麼這個比丘執取時執取什麼呢?" "阿難,非想非非想處。" "尊者,看來這個比丘執取時執取最高的執取。" "阿難,確實,這個比丘執取時執取最高的執取。阿難,這就是最高的執取,即非想非非想處。" 72. "阿難,在此比丘如此修習 - '它不應存在,它不應屬於我;它將不存在,它將不屬於我;凡已存在、已生起的 - 我捨棄它。'他如此獲得舍。他不歡喜那舍,不讚嘆它,不執著地安住於它。當他不歡喜那舍,不讚嘆它,不執著地安住於它時,他的識不依賴於它,不執取它。阿難,無執取的比丘會完全涅槃。" 73. "尊者,不可思議!尊者,希有!尊者,原來世尊教導我們依靠依靠而渡過暴流。尊者,什麼是聖解脫呢?" "阿難,在此聖弟子如此思維:'現世的慾望和來世的慾望;現世的欲想和來世的欲想;現世的色和來世的色;現世的色想和來世的色想;不動想、無所有處想、非想非非想處想 - 這是有身,只要有身存在。這是不死,即心無執取的解脫。'阿難,我已教導了達到不動的道路,教導了達到無所有處的道路,教導了達到非想非非想處的道路,教導了依靠依靠而渡過暴流,教導了聖解脫。阿難,凡是導師出於慈悲、憐憫、同情而應為弟子們做的,我都已為你們做了。阿難,這些是樹下,這些是空閑處。阿難,你們要禪修,不要放逸,不要後悔。這是我對你們的教誡。" 這是世尊所說。尊者阿難歡喜、隨喜世尊所說。不動利益經第六結束。 7. 算數家目犍連經

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde. Atha kho gaṇakamoggallāno [gaṇakamoggalāno (ka.)] brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho gaṇakamoggallāno brāhmaṇo bhagavantaṃ etadavoca –

『『Seyyathāpi, bho gotama, imassa migāramātupāsādassa dissati anupubbasikkhā anupubbakiriyā anupubbapaṭipadā yadidaṃ – yāva pacchimasopānakaḷevarāः imesampi hi, bho gotama, brāhmaṇānaṃ dissati anupubbasikkhā anupubbakiriyā anupubbapaṭipadā yadidaṃ – ajjheneः imesampi hi, bho gotama, issāsānaṃ dissati anupubbasikkhā anupubbakiriyā anupubbapaṭipadā yadidaṃ – issatthe [issatte (ka.)]. Amhākampi hi, bho gotama, gaṇakānaṃ gaṇanājīvānaṃ dissati anupubbasikkhā anupubbakiriyā anupubbapaṭipadā yadidaṃ – saṅkhāne. Mayañhi, bho gotama, antevāsiṃ labhitvā paṭhamaṃ evaṃ gaṇāpema – 『ekaṃ ekakaṃ, dve dukā, tīṇi tikā, cattāri catukkā, pañca pañcakā, cha chakkā, satta sattakā, aṭṭha aṭṭhakā, nava navakā, dasa dasakā』ti; satampi mayaṃ, bho gotama, gaṇāpema, bhiyyopi gaṇāpema. Sakkā nu kho, bho gotama, imasmimpi dhammavinaye evameva anupubbasikkhā anupubbakiriyā anupubbapaṭipadā paññapetu』』nti?

以下是簡體中文直譯: 74. 如是我聞。一時,世尊住在舍衛城(現今的薩赫特-馬赫特)東園鹿母講堂。那時,算數家目犍連婆羅門來到世尊處。來到后,與世尊互相問候。寒暄禮節完畢后,坐在一旁。坐在一旁的算數家目犍連婆羅門對世尊如此說道: "喬達摩先生,就像這鹿母講堂可以看到逐步的學習、逐步的行為、逐步的修習,直到最後一級臺階。喬達摩先生,這些婆羅門也可以看到逐步的學習、逐步的行為、逐步的修習,即在誦習方面。喬達摩先生,這些弓箭手也可以看到逐步的學習、逐步的行為、逐步的修習,即在射箭方面。喬達摩先生,我們這些以計算為生的算數家也可以看到逐步的學習、逐步的行為、逐步的修習,即在計算方面。喬達摩先生,我們得到學生后,首先這樣教他們計算:'一個一,兩個二,三個三,四個四,五個五,六個六,七個七,八個八,九個九,十個十。'喬達摩先生,我們教他們計算到一百,甚至更多。喬達摩先生,在這法與律中是否也可以同樣規定逐步的學習、逐步的行為、逐步的修習呢?"

『『Sakkā , brāhmaṇa, imasmimpi dhammavinaye anupubbasikkhā anupubbakiriyā anupubbapaṭipadā paññapetuṃ. Seyyathāpi, brāhmaṇa, dakkho assadammako bhaddaṃ assājānīyaṃ labhitvā paṭhameneva mukhādhāne kāraṇaṃ kāreti, atha uttariṃ kāraṇaṃ kāreti; evameva kho, brāhmaṇa, tathāgato purisadammaṃ labhitvā paṭhamaṃ evaṃ vineti – 『ehi tvaṃ, bhikkhu, sīlavā hohi, pātimokkhasaṃvarasaṃvuto viharāhi ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhassu sikkhāpadesū』』』ti.

『『Yato kho, brāhmaṇa, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu, tamenaṃ tathāgato uttariṃ vineti – 『ehi tvaṃ, bhikkhu, indriyesu guttadvāro hohi, cakkhunā rūpaṃ disvā mā nimittaggāhī hohi mānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjāhi; rakkhāhi cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjāhi. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…pe… jivhāya rasaṃ sāyitvā…pe… kāyena phoṭṭhabbaṃ phusitvā…pe… manasā dhammaṃ viññāya mā nimittaggāhī hohi mānubyañjanaggāhī. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjāhi; rakkhāhi manindriyaṃ, manindriye saṃvaraṃ āpajjāhī』』』ti.

『『Yato kho, brāhmaṇa, bhikkhu indriyesu guttadvāro hoti, tamenaṃ tathāgato uttariṃ vineti – 『ehi tvaṃ, bhikkhu, bhojane mattaññū hohi. Paṭisaṅkhā yoniso āhāraṃ āhāreyyāsi – 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.

『『Yato kho, brāhmaṇa , bhikkhu bhojane mattaññū hoti, tamenaṃ tathāgato uttariṃ vineti – 『ehi tvaṃ, bhikkhu, jāgariyaṃ anuyutto viharāhi, divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodhehi, rattiyā paṭhamaṃ yāmaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodhehi, rattiyā majjhimaṃ yāmaṃ dakkhiṇena passena sīhaseyyaṃ kappeyyāsi pāde pādaṃ accādhāya sato sampajāno uṭṭhānasaññaṃ manasikaritvā, rattiyā pacchimaṃ yāmaṃ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodhehī』』』ti.

『『Yato kho, brāhmaṇa, bhikkhu jāgariyaṃ anuyutto hoti, tamenaṃ tathāgato uttariṃ vineti – 『ehi tvaṃ, bhikkhu, satisampajaññena samannāgato hohi, abhikkante paṭikkante sampajānakārī , ālokite vilokite sampajānakārī, samiñjite pasārite sampajānakārī, saṅghāṭipattacīvaradhāraṇe sampajānakārī, asite pīte khāyite sāyite sampajānakārī , uccārapassāvakamme sampajānakārī, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī』』』ti.

『『Yato kho, brāhmaṇa, bhikkhu satisampajaññena samannāgato hoti, tamenaṃ tathāgato uttariṃ vineti – 『ehi tvaṃ, bhikkhu, vivittaṃ senāsanaṃ bhajāhi araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñja』nti. So vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanappatthaṃ 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; thinamiddhaṃ [thīnamiddhaṃ (sī. syā. kaṃ. pī.)] pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṃ parisodheti; uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti; vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.

以下是簡體中文直譯: 75. "婆羅門,在這法與律中也可以規定逐步的學習、逐步的行為、逐步的修習。婆羅門,就像熟練的調馬師得到一匹良種馬後,首先讓它習慣口銜,然後再進行更多訓練;同樣地,婆羅門,如來得到可調伏的人後,首先這樣教導他:'來吧,比丘,要有戒行,守護波羅提木叉律儀而住,具足正行與行處,對微細的罪過也見到危險,受持學習諸學處。' "婆羅門,當比丘有戒行,守護波羅提木叉律儀而住,具足正行與行處,對微細的罪過也見到危險,受持學習諸學處時,如來進一步教導他:'來吧,比丘,要守護諸根門,見色時不取相,不取細相。因為若不守護眼根而住,貪憂等惡不善法就會流入,爲了防護它而修習,守護眼根,在眼根上達到防護。聽聲音時...聞香時...嘗味道時...觸觸覺時...識法時不取相,不取細相。因為若不守護意根而住,貪憂等惡不善法就會流入,爲了防護它而修習,守護意根,在意根上達到防護。' "婆羅門,當比丘守護諸根門時,如來進一步教導他:'來吧,比丘,要在飲食上知量。如理思維而食用食物 - 不為嬉戲,不為驕慢,不為裝飾,不為莊嚴,只為維持這個身體的存續、延續,為止息傷害,為資助梵行 - 如此我將消除舊的感受,不生起新的感受,我將得以存活,無過且安住。' "婆羅門,當比丘在飲食上知量時,如來進一步教導他:'來吧,比丘,要致力於警寤。白天以經行、靜坐來凈化心,去除障礙法。初夜以經行、靜坐來凈化心,去除障礙法。中夜以右脅而臥,如獅子臥,一足疊一足,具念正知,心中想著起身。后夜起身,以經行、靜坐來凈化心,去除障礙法。' "婆羅門,當比丘致力於警寤時,如來進一步教導他:'來吧,比丘,要具足正念正知,前進後退時保持正知,觀看左右時保持正知,屈伸肢體時保持正知,著僧伽梨、持缽、著衣時保持正知,吃喝咀嚼品嚐時保持正知,大小便利時保持正知,行住坐臥、醒寐、語默時保持正知。' "婆羅門,當比丘具足正念正知時,如來進一步教導他:'來吧,比丘,要親近遠離處 - 林野、樹下、山嶽、幽谷、山洞、墳場、叢林、露地、草堆。'他親近遠離處 - 林野、樹下、山嶽、幽谷、山洞、墳場、叢林、露地、草堆。他飯後從乞食回來,結跏趺坐,保持身體正直,在面前建立正念。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,慈悲一切眾生,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。

『『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…pe… dutiyaṃ jhānaṃ upasampajja viharati. Pītiyā ca virāgā… tatiyaṃ jhānaṃ upasampajja viharati. Sukhassa ca pahānā… catutthaṃ jhānaṃ upasampajja viharati.

『『Ye kho te, brāhmaṇa, bhikkhū sekkhā [sekhā (sabbattha)] apattamānasā anuttaraṃ yogakkhemaṃ patthayamānā viharanti tesu me ayaṃ evarūpī anusāsanī hoti. Ye pana te bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññā vimuttā tesaṃ ime dhammā diṭṭhadhammasukhavihārāya ceva saṃvattanti, satisampajaññāya cā』』ti.

Evaṃ vutte, gaṇakamoggallāno brāhmaṇo bhagavantaṃ etadavoca – 『『kiṃ nu kho bhoto gotamassa sāvakā bhotā gotamena evaṃ ovadīyamānā evaṃ anusāsīyamānā sabbe accantaṃ niṭṭhaṃ nibbānaṃ ārādhenti udāhu ekacce nārādhentī』』ti? 『『Appekacce kho, brāhmaṇa, mama sāvakā mayā evaṃ ovadīyamānā evaṃ anusāsīyamānā accantaṃ niṭṭhaṃ nibbānaṃ ārādhenti, ekacce nārādhentī』』ti.

『『Ko nu kho, bho gotama, hetu ko paccayo yaṃ tiṭṭhateva nibbānaṃ, tiṭṭhati nibbānagāmī maggo, tiṭṭhati bhavaṃ gotamo samādapetā; atha ca pana bhoto gotamassa sāvakā bhotā gotamena evaṃ ovadīyamānā evaṃ anusāsīyamānā appekacce accantaṃ niṭṭhaṃ nibbānaṃ ārādhenti, ekacce nārādhentī』』ti?

『『Tena hi, brāhmaṇa, taṃyevettha paṭipucchissāmi. Yathā te khameyya tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi , brāhmaṇa, kusalo tvaṃ rājagahagāmissa maggassā』』ti? 『『Evaṃ, bho, kusalo ahaṃ rājagahagāmissa maggassā』』ti. 『『Taṃ kiṃ maññasi, brāhmaṇa, idha puriso āgaccheyya rājagahaṃ gantukāmo. So taṃ upasaṅkamitvā evaṃ vadeyya – 『icchāmahaṃ, bhante, rājagahaṃ gantuṃ; tassa me rājagahassa maggaṃ upadisā』ti. Tamenaṃ tvaṃ evaṃ vadeyyāsi – 『ehambho [evaṃ bho (sī. pī.)] purisa, ayaṃ maggo rājagahaṃ gacchati. Tena muhuttaṃ gaccha, tena muhuttaṃ gantvā dakkhissasi amukaṃ nāma gāmaṃ, tena muhuttaṃ gaccha, tena muhuttaṃ gantvā dakkhissasi amukaṃ nāma nigamaṃ; tena muhuttaṃ gaccha, tena muhuttaṃ gantvā dakkhissasi rājagahassa ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇīrāmaṇeyyaka』nti. So tayā evaṃ ovadīyamāno evaṃ anusāsīyamāno ummaggaṃ gahetvā pacchāmukho gaccheyya. Atha dutiyo puriso āgaccheyya rājagahaṃ gantukāmo. So taṃ upasaṅkamitvā evaṃ vadeyya – 『icchāmahaṃ, bhante, rājagahaṃ gantuṃ; tassa me rājagahassa maggaṃ upadisā』ti. Tamenaṃ tvaṃ evaṃ vadeyyāsi – 『ehambho purisa, ayaṃ maggo rājagahaṃ gacchati. Tena muhuttaṃ gaccha, tena muhuttaṃ gantvā dakkhissasi amukaṃ nāma gāmaṃ; tena muhuttaṃ gaccha, tena muhuttaṃ gantvā dakkhissasi amukaṃ nāma nigamaṃ; tena muhuttaṃ gaccha, tena muhuttaṃ gantvā dakkhissasi rājagahassa ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇīrāmaṇeyyaka』nti. So tayā evaṃ ovadīyamāno evaṃ anusāsīyamāno sotthinā rājagahaṃ gaccheyya. Ko nu kho, brāhmaṇa, hetu ko paccayo yaṃ tiṭṭhateva rājagahaṃ , tiṭṭhati rājagahagāmī maggo, tiṭṭhasi tvaṃ samādapetā; atha ca pana tayā evaṃ ovadīyamāno evaṃ anusāsīyamāno eko puriso ummaggaṃ gahetvā pacchāmukho gaccheyya, eko sotthinā rājagahaṃ gaccheyyā』』ti? 『『Ettha kyāhaṃ, bho gotama, karomi? Maggakkhāyīhaṃ, bho gotamā』』ti.

『『Evameva kho, brāhmaṇa, tiṭṭhateva nibbānaṃ, tiṭṭhati nibbānagāmī maggo, tiṭṭhāmahaṃ samādapetā; atha ca pana mama sāvakā mayā evaṃ ovadīyamānā evaṃ anusāsīyamānā appekacce accantaṃ niṭṭhaṃ nibbānaṃ ārādhenti, ekacce nārādhenti. Ettha kyāhaṃ, brāhmaṇa, karomi? Maggakkhāyīhaṃ, brāhmaṇa, tathāgato』』ti.

以下是簡體中文直譯: 76. "他舍離這五蓋,心的污染、智慧的削弱者,離欲,離不善法,有尋有伺,由離生喜樂,進入並安住于初禪。由尋伺寂靜,內心清凈...進入並安住于第二禪。離喜...進入並安住于第三禪。舍樂...進入並安住于第四禪。 "婆羅門,對於那些還在學習、尚未達到目標、希望獲得無上安穩的比丘們,我對他們有這樣的教導。而對於那些已成為阿羅漢、漏盡、梵行已立、所作已辦、放下重擔、達到目標、徹底斷除有結、正智解脫的比丘們,這些法則有助於他們現法樂住和正念正知。" 這樣說時,算數家目犍連婆羅門對世尊如此說道:"尊敬的喬達摩,您的弟子們在您如此教導、如此指導下,是否全都達到究竟目標涅槃,還是有些人達不到?" "婆羅門,我的一些弟子在我如此教導、如此指導下達到究竟目標涅槃,有些則達不到。" "尊敬的喬達摩,是什麼原因,什麼條件,使得涅槃存在,通往涅槃的道路存在,尊敬的喬達摩作為指導者也存在,然而您的弟子在您如此教導、如此指導下,有些達到究竟目標涅槃,有些則達不到呢?" 77. "那麼,婆羅門,我反過來問你這個問題。你覺得合適就回答吧。婆羅門,你認為如何,你熟悉通往王舍城(現今的拉杰吉爾)的道路嗎?""是的,先生,我熟悉通往王舍城的道路。" "婆羅門,你認為如何,假如有人來想去王舍城。他來到你這裡說:'先生,我想去王舍城,請為我指明去王舍城的道路。'你會這樣對他說:'來吧,朋友,這條路通往王舍城。沿著它走一會兒,走一會兒后你會看到某某村莊;再走一會兒,走一會兒后你會看到某某市鎮;再走一會兒,走一會兒后你會看到王舍城美麗的園林、美麗的森林、美麗的土地、美麗的蓮池。'他在你如此教導、如此指導下,卻走上歧路,朝相反方向而去。然後另一個人來想去王舍城。他來到你這裡說:'先生,我想去王舍城,請為我指明去王舍城的道路。'你會這樣對他說:'來吧,朋友,這條路通往王舍城。沿著它走一會兒,走一會兒后你會看到某某村莊;再走一會兒,走一會兒后你會看到某某市鎮;再走一會兒,走一會兒后你會看到王舍城美麗的園林、美麗的森林、美麗的土地、美麗的蓮池。'他在你如此教導、如此指導下,安全地到達王舍城。婆羅門,是什麼原因,什麼條件,使得王舍城存在,通往王舍城的道路存在,你作為指導者也存在,然而在你如此教導、如此指導下,一個人走上歧路,朝相反方向而去,而另一個人安全地到達王舍城呢?" "在這裡,尊敬的喬達摩,我能做什麼呢?我只是一個指路人,尊敬的喬達摩。" "同樣地,婆羅門,涅槃存在,通往涅槃的道路存在,我作為指導者也存在,然而我的弟子在我如此教導、如此指導下,有些達到究竟目標涅槃,有些則達不到。在這裡,婆羅門,我能做什麼呢?如來只是一個指路人,婆羅門。"

Evaṃ vutte, gaṇakamoggallāno brāhmaṇo bhagavantaṃ etadavoca – 『『yeme, bho gotama, puggalā assaddhā jīvikatthā na saddhā agārasmā anagāriyaṃ pabbajitā saṭhā māyāvino ketabino [keṭubhino (sī. syā. kaṃ. pī.)] uddhatā unnaḷā capalā mukharā vikiṇṇavācā indriyesu aguttadvārā bhojane amattaññuno jāgariyaṃ ananuyuttā sāmaññe anapekkhavanto sikkhāya na tibbagāravā bāhulikā [bāhullikā (syā. kaṃ.)] sāthalikā okkamane pubbaṅgamā paviveke nikkhittadhurā kusītā hīnavīriyā muṭṭhassatino asampajānā asamāhitā vibbhantacittā duppaññā eḷamūgā, na tehi bhavaṃ gotamo saddhiṃ saṃvasati』』.

『『Ye pana te kulaputtā saddhā agārasmā anagāriyaṃ pabbajitā asaṭhā amāyāvino aketabino anuddhatā anunnaḷā acapalā amukharā avikiṇṇavācā indriyesu guttadvārā bhojane mattaññuno jāgariyaṃ anuyuttā sāmaññe apekkhavanto sikkhāya tibbagāravā nabāhulikā nasāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā āraddhavīriyā pahitattā upaṭṭhitassatino sampajānā samāhitā ekaggacittā paññavanto aneḷamūgā, tehi bhavaṃ gotamo saddhiṃ saṃvasati.

『『Seyyathāpi , bho gotama, ye keci mūlagandhā, kālānusāri tesaṃ aggamakkhāyati; ye keci sāragandhā, lohitacandanaṃ tesaṃ aggamakkhāyati; ye keci pupphagandhā, vassikaṃ tesaṃ aggamakkhāyati; evameva bhoto gotamassa ovādo paramajjadhammesu.

『『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. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata』』nti.

Gaṇakamoggallānasuttaṃ niṭṭhitaṃ sattamaṃ.

Gopakamoggallānasuttaṃ

以下是簡體中文直譯: 78. 這樣說時,算數家目犍連婆羅門對世尊如此說道:"尊敬的喬達摩,那些沒有信仰、爲了生計而不是出於信仰從家庭生活出家為無家者的人,他們狡詐、虛偽、欺騙、傲慢、自負、輕浮、多言、言語散亂、不守護諸根門、飲食不知量、不致力于警寤、不關心沙門生活、對學處不深切尊重、奢侈、懈怠、退墮在先、捨棄獨處、懶惰、精進薄弱、失念、不正知、不專注、心散亂、愚鈍、啞啞嗚嗚,尊敬的喬達摩不與他們共住。 "但那些良家子弟出於信仰從家庭生活出家為無家者,他們不狡詐、不虛偽、不欺騙、不傲慢、不自負、不輕浮、不多言、言語不散亂、守護諸根門、飲食知量、致力於警寤、關心沙門生活、對學處深切尊重、不奢侈、不懈怠、捨棄退墮、獨處在先、精進、有決心、具念、正知、專注、心一境性、有智慧、不啞啞嗚嗚,尊敬的喬達摩與他們共住。 "尊敬的喬達摩,就像在所有根香中,黑沉香被稱為最上;在所有心材香中,紅檀香被稱為最上;在所有花香中,茉莉花被稱為最上;同樣地,尊敬的喬達摩的教導在當今諸法中是最上的。 "太妙了,尊敬的喬達摩!太妙了,尊敬的喬達摩!尊敬的喬達摩,就像扶起倒下的東西,揭開遮蔽的東西,為迷路者指明道路,在黑暗中舉起油燈,讓有眼者能看見形色。同樣地,尊敬的喬達摩以種種方便闡明了法。我歸依尊敬的喬達摩、法和比丘僧團。愿尊敬的喬達摩接受我為優婆塞,從今日起終生歸依。" 算數家目犍連經第七結束。 8. 牧牛者目犍連經

Evaṃ me sutaṃ – ekaṃ samayaṃ āyasmā ānando rājagahe viharati veḷuvane kalandakanivāpe aciraparinibbute bhagavati. Tena kho pana samayena rājā māgadho ajātasattu vedehiputto rājagahaṃ paṭisaṅkhārāpeti rañño pajjotassa āsaṅkamāno. Atha kho āyasmā ānando pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisi. Atha kho āyasmato ānandassa etadahosi – 『『atippago kho tāva rājagahe piṇḍāya carituṃ. Yaṃnūnāhaṃ yena gopakamoggallānassa brāhmaṇassa kammanto, yena gopakamoggallāno brāhmaṇo tenupasaṅkameyya』』nti.

Atha kho āyasmā ānando yena gopakamoggallānassa brāhmaṇassa kammanto, yena gopakamoggallāno brāhmaṇo tenupasaṅkami. Addasā kho gopakamoggallāno brāhmaṇo āyasmantaṃ ānandaṃ dūratova āgacchantaṃ. Disvāna āyasmantaṃ ānandaṃ etadavoca – 『『etu kho bhavaṃ ānando. Svāgataṃ bhoto ānandassa. Cirassaṃ kho bhavaṃ ānando imaṃ pariyāyamakāsi yadidaṃ idhāgamanāya. Nisīdatu bhavaṃ ānando, idamāsanaṃ paññatta』』nti. Nisīdi kho āyasmā ānando paññatte āsane. Gopakamoggallānopi kho brāhmaṇo aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho gopakamoggallāno brāhmaṇo āyasmantaṃ ānandaṃ etadavoca – 『『atthi nu kho, bho ānanda, ekabhikkhupi tehi dhammehi sabbenasabbaṃ sabbathāsabbaṃ samannāgato yehi dhammehi samannāgato so bhavaṃ gotamo ahosi arahaṃ sammāsambuddho』』ti? 『『Natthi kho, brāhmaṇa, ekabhikkhupi tehi dhammehi sabbenasabbaṃ sabbathāsabbaṃ samannāgato yehi dhammehi samannāgato so bhagavā ahosi arahaṃ sammāsambuddho. So hi, brāhmaṇa, bhagavā anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā, anakkhātassa maggassa akkhātā, maggaññū, maggavidū, maggakovido; maggānugā ca pana etarahi sāvakā viharanti pacchā samannāgatā』』ti. Ayañca hidaṃ āyasmato ānandassa gopakamoggallānena brāhmaṇena saddhiṃ antarākathā vippakatā ahosi.

Atha kho vassakāro brāhmaṇo magadhamahāmatto rājagahe kammante anusaññāyamāno yena gopakamoggallānassa brāhmaṇassa kammanto, yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vassakāro brāhmaṇo magadhamahāmatto āyasmantaṃ ānandaṃ etadavoca – 『『kāyanuttha, bho ānanda, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā』』ti? 『『Idha maṃ, brāhmaṇa, gopakamoggallāno brāhmaṇo evamāha – 『atthi nu kho, bho ānanda, ekabhikkhupi tehi dhammehi sabbenasabbaṃ sabbathāsabbaṃ samannāgato yehi dhammehi samannāgato so bhavaṃ gotamo ahosi arahaṃ sammāsambuddho』ti. Evaṃ vutte ahaṃ, brāhmaṇa, gopakamoggallānaṃ brāhmaṇaṃ etadavocaṃ – 『natthi kho, brāhmaṇa, ekabhikkhupi tehi dhammehi sabbenasabbaṃ sabbathāsabbaṃ samannāgato yehi dhammehi samannāgato so bhagavā ahosi arahaṃ sammāsambuddho. So hi, brāhmaṇa, bhagavā anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā, anakkhātassa maggassa akkhātā, maggaññū, maggavidū, maggakovido; maggānugā ca pana etarahi sāvakā viharanti pacchā samannāgatā』ti. Ayaṃ kho no, brāhmaṇa, gopakamoggallānena brāhmaṇena saddhiṃ antarākathā vippakatā. Atha tvaṃ anuppatto』』ti.

以下是簡體中文直譯: 79. 如是我聞。一時,尊者阿難住在王舍城(現今的拉杰吉爾)竹林栗鼠feeding ground,世尊剛入涅槃不久。那時,摩揭陀國阿阇世王韋提希子正在重建王舍城,擔心波阇王(的入侵)。那時,尊者阿難在上午穿好衣服,拿著缽和外衣,進入王舍城乞食。然後尊者阿難想:"現在到王舍城乞食還太早。我不如去牧牛者目犍連婆羅門的工地,去見牧牛者目犍連婆羅門。" 於是尊者阿難去牧牛者目犍連婆羅門的工地,去見牧牛者目犍連婆羅門。牧牛者目犍連婆羅門遠遠地看見尊者阿難走來。看見后對尊者阿難說:"請來,尊者阿難。歡迎尊者阿難。尊者阿難很久沒有來這裡了。請尊者阿難坐,這裡有座位準備好了。"尊者阿難坐在準備好的座位上。牧牛者目犍連婆羅門也拿了一個低矮的座位,坐在一旁。坐在一旁的牧牛者目犍連婆羅門對尊者阿難說:"尊者阿難,是否有任何一位比丘完全具足那位尊敬的喬達摩阿羅漢正等正覺所具足的一切法?" "婆羅門,沒有任何一位比丘完全具足那位世尊阿羅漢正等正覺所具足的一切法。婆羅門,那位世尊是未生起道路的創造者,未產生道路的產生者,未宣說道路的宣說者,他知道道路,瞭解道路,精通道路;而現在他的弟子們則是道路的追隨者,後來具足(這些法)。" 這時,尊者阿難與牧牛者目犍連婆羅門的談話正進行到這裡。這時,摩揭陀國大臣雨行婆羅門在王舍城視察工程,來到牧牛者目犍連婆羅門的工地,來到尊者阿難那裡。來到后與尊者阿難互相問候。寒暄禮節完畢后,坐在一旁。坐在一旁的摩揭陀國大臣雨行婆羅門對尊者阿難說:"尊者阿難,你們現在坐在這裡談論什麼?你們的談話進行到哪裡?" "婆羅門,這裡牧牛者目犍連婆羅門對我這樣說:'尊者阿難,是否有任何一位比丘完全具足那位尊敬的喬達摩阿羅漢正等正覺所具足的一切法?'這樣說時,我對牧牛者目犍連婆羅門這樣說:'婆羅門,沒有任何一位比丘完全具足那位世尊阿羅漢正等正覺所具足的一切法。婆羅門,那位世尊是未生起道路的創造者,未產生道路的產生者,未宣說道路的宣說者,他知道道路,瞭解道路,精通道路;而現在他的弟子們則是道路的追隨者,後來具足(這些法)。'婆羅門,我們與牧牛者目犍連婆羅門的談話正進行到這裡,這時你來了。"

『『Atthi nu kho, bho ānanda, ekabhikkhupi tena bhotā gotamena ṭhapito – 『ayaṃ vo mamaccayena paṭisaraṇaṃ bhavissatī』ti, yaṃ tumhe etarahi paṭipādeyyāthā』』ti [paṭidhāveyyāthāti (sī. syā. kaṃ. pī.)]? 『『Natthi kho, brāhmaṇa, ekabhikkhupi tena bhagavatā jānatā passatā arahatā sammāsambuddhena ṭhapito – 『ayaṃ vo mamaccayena paṭisaraṇaṃ bhavissatī』ti, yaṃ mayaṃ etarahi paṭipādeyyāmā』』ti. 『『Atthi pana, bho ānanda, ekabhikkhupi saṅghena sammato, sambahulehi therehi bhikkhūhi ṭhapito – 『ayaṃ no bhagavato accayena paṭisaraṇaṃ bhavissatī』ti, yaṃ tumhe etarahi paṭipādeyyāthā』』ti? 『『Natthi kho, brāhmaṇa, ekabhikkhupi saṅghena sammato, sambahulehi therehi bhikkhūhi ṭhapito – 『ayaṃ no bhagavato accayena paṭisaraṇaṃ bhavissatī』ti, yaṃ mayaṃ etarahi paṭipādeyyāmā』』ti. 『『Evaṃ appaṭisaraṇe ca pana, bho ānanda, ko hetu sāmaggiyā』』ti? 『『Na kho mayaṃ, brāhmaṇa, appaṭisaraṇā; sappaṭisaraṇā mayaṃ, brāhmaṇa; dhammappaṭisaraṇā』』ti.

『『『Atthi nu kho, bho ānanda, ekabhikkhupi tena bhotā gotamena ṭhapito – ayaṃ vo mamaccayena paṭisaraṇaṃ bhavissatīti, yaṃ tumhe etarahi paṭipādeyyāthā』ti – iti puṭṭho samāno 『natthi kho, brāhmaṇa, ekabhikkhupi tena bhagavatā jānatā passatā arahatā sammāsambuddhena ṭhapito – ayaṃ vo mamaccayena paṭisaraṇaṃ bhavissatīti, yaṃ mayaṃ etarahi paṭipādeyyāmā』ti vadesi; 『atthi pana, bho ānanda, ekabhikkhupi saṅghena sammato, sambahulehi therehi bhikkhūhi ṭhapito – ayaṃ no bhagavato accayena paṭisaraṇaṃ bhavissatīti, yaṃ tumhe etarahi paṭipādeyyāthā』ti – iti puṭṭho samāno 『natthi kho, brāhmaṇa, ekabhikkhupi saṅghena sammato, sambahulehi therehi bhikkhūhi ṭhapito – ayaṃ no bhagavato accayena paṭisaraṇaṃ bhavissatīti, yaṃ mayaṃ etarahi paṭipādeyyāmā』ti – vadesi; 『evaṃ appaṭisaraṇe ca pana, bho ānanda, ko hetu sāmaggiyā』ti iti puṭṭho samāno 『na kho mayaṃ, brāhmaṇa , appaṭisaraṇā; sappaṭisaraṇā mayaṃ, brāhmaṇa; dhammappaṭisaraṇā』ti vadesi. Imassa pana, bho ānanda, bhāsitassa kathaṃ attho daṭṭhabbo』』ti?

以下是簡體中文直譯: 80. "尊者阿難,那位尊敬的喬達摩是否指定了一位比丘:'他將在我去世后成為你們的依止',你們現在可以依止他嗎?" "婆羅門,那位知見者、阿羅漢、正等正覺的世尊沒有指定任何一位比丘:'他將在我去世后成為你們的依止',我們現在可以依止他。" "那麼,尊者阿難,是否有一位比丘被僧團選出,被眾多長老比丘指定:'他將在世尊去世后成為我們的依止',你們現在可以依止他嗎?" "婆羅門,沒有任何一位比丘被僧團選出,被眾多長老比丘指定:'他將在世尊去世后成為我們的依止',我們現在可以依止他。" "尊者阿難,既然如此沒有依止,那麼和合的原因是什麼呢?" "婆羅門,我們不是沒有依止;婆羅門,我們有依止;我們以法為依止。" "'尊者阿難,那位尊敬的喬達摩是否指定了一位比丘:"他將在我去世后成為你們的依止",你們現在可以依止他嗎?'當被這樣問時,你回答說:'婆羅門,那位知見者、阿羅漢、正等正覺的世尊沒有指定任何一位比丘:"他將在我去世后成為你們的依止",我們現在可以依止他。''那麼,尊者阿難,是否有一位比丘被僧團選出,被眾多長老比丘指定:"他將在世尊去世后成為我們的依止",你們現在可以依止他嗎?'當被這樣問時,你回答說:'婆羅門,沒有任何一位比丘被僧團選出,被眾多長老比丘指定:"他將在世尊去世后成為我們的依止",我們現在可以依止他。''尊者阿難,既然如此沒有依止,那麼和合的原因是什麼呢?'當被這樣問時,你回答說:'婆羅門,我們不是沒有依止;婆羅門,我們有依止;我們以法為依止。'尊者阿難,這番話應如何理解其意義呢?"

『『Atthi kho, brāhmaṇa, tena bhagavatā jānatā passatā arahatā sammāsambuddhena bhikkhūnaṃ sikkhāpadaṃ paññattaṃ, pātimokkhaṃ uddiṭṭhaṃ. Te mayaṃ tadahuposathe yāvatikā ekaṃ gāmakhettaṃ upanissāya viharāma te sabbe ekajjhaṃ sannipatāma; sannipatitvā yassa taṃ pavattati taṃ ajjhesāma. Tasmiṃ ce bhaññamāne hoti bhikkhussa āpatti hoti vītikkamo taṃ mayaṃ yathādhammaṃ yathānusiṭṭhaṃ kāremāti.

『『Na kira no bhavanto kārenti; dhammo no kāreti』』. 『『Atthi nu kho, bho ānanda, ekabhikkhupi yaṃ tumhe etarahi sakkarotha garuṃ karotha [garukarotha (sī. syā. kaṃ. pī.)] mānetha pūjetha; sakkatvā garuṃ katvā [garukatvā (sī. syā. kaṃ. pī.)] upanissāya viharathā』』ti? 『『Natthi kho, brāhmaṇa, ekabhikkhupi yaṃ mayaṃ etarahi sakkaroma garuṃ karoma mānema pūjema; sakkatvā garuṃ katvā upanissāya viharāmā』』ti.

『『『Atthi nu kho, bho ānanda, ekabhikkhupi tena bhotā gotamena ṭhapito – ayaṃ vo mamaccayena paṭisaraṇaṃ bhavissatīti yaṃ tumhe etarahi paṭipādeyyāthā』ti – iti puṭṭho samāno 『natthi kho, brāhmaṇa, ekabhikkhupi tena bhagavatā jānatā passatā arahatā sammāsambuddhena ṭhapito – ayaṃ vo mamaccayena paṭisaraṇaṃ bhavissatīti yaṃ mayaṃ etarahi paṭipādeyyāmā』ti vadesi; 『atthi pana, bho ānanda, ekabhikkhupi saṅghena sammato, sambahulehi therehi bhikkhūhi ṭhapito – ayaṃ no bhagavato accayena paṭisaraṇaṃ bhavissatīti yaṃ tumhe etarahi paṭipādeyyāthā』ti – iti puṭṭho samāno 『natthi kho, brāhmaṇa, ekabhikkhupi saṅghena sammato, sambahulehi therehi bhikkhūhi ṭhapito – ayaṃ no bhagavato accayena paṭisaraṇaṃ bhavissatīti yaṃ mayaṃ etarahi paṭipādeyyāmā』ti vadesi; 『atthi nu kho, bho ānanda, ekabhikkhupi yaṃ tumhe etarahi sakkarotha garuṃ karotha mānetha pūjetha; sakkatvā garuṃ katvā upanissāya viharathā』ti – iti puṭṭho samāno 『natthi kho, brāhmaṇa, ekabhikkhupi yaṃ mayaṃ etarahi sakkaroma garuṃ karoma mānema pūjema; sakkatvā garuṃ katvā upanissāya viharāmā』ti vadesi. Imassa pana, bho ānanda, bhāsitassa kathaṃ attho daṭṭhabbo』』ti?

『『Atthi kho, brāhmaṇa, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dasa pasādanīyā dhammā akkhātā. Yasmiṃ no ime dhammā saṃvijjanti taṃ mayaṃ etarahi sakkaroma garuṃ karoma mānema pūjema; sakkatvā garuṃ katvā upanissāya viharāma. Katame dasa?

『『Idha , brāhmaṇa, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu.

『『Bahussuto hoti sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā, majjhekalyāṇā, pariyosānakalyāṇā, sātthaṃ, sabyañjanaṃ [sātthā sabyañjanā (sī. syā. kaṃ.)], kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti tathārūpāssa dhammā bahussutā honti dhātā [dhatā (sī. syā. kaṃ. pī.)] vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā.

『『Santuṭṭho hoti ( ) [(itarītarehi) dī. ni.

以下是簡體中文直譯: 81. "婆羅門,那位知見者、阿羅漢、正等正覺的世尊為比丘們制定了學處,宣說了波羅提木叉。在布薩日,我們所有住在一個村落範圍內的人都聚集在一起;聚集后,我們請那位熟悉(波羅提木叉)的人誦讀。如果在誦讀時,有比丘犯戒或違犯,我們就按照法、按照教導來處理。 "不是尊者們處理我們;是法處理我們。" "尊者阿難,現在是否有一位比丘你們尊重、敬重、尊敬、崇敬,尊重、敬重后依止他而住?" "婆羅門,現在沒有一位比丘我們尊重、敬重、尊敬、崇敬,尊重、敬重后依止他而住。" "'尊者阿難,那位尊敬的喬達摩是否指定了一位比丘:"他將在我去世后成為你們的依止",你們現在可以依止他嗎?'當被這樣問時,你回答說:'婆羅門,那位知見者、阿羅漢、正等正覺的世尊沒有指定任何一位比丘:"他將在我去世后成為你們的依止",我們現在可以依止他。''那麼,尊者阿難,是否有一位比丘被僧團選出,被眾多長老比丘指定:"他將在世尊去世后成為我們的依止",你們現在可以依止他嗎?'當被這樣問時,你回答說:'婆羅門,沒有任何一位比丘被僧團選出,被眾多長老比丘指定:"他將在世尊去世后成為我們的依止",我們現在可以依止他。''尊者阿難,現在是否有一位比丘你們尊重、敬重、尊敬、崇敬,尊重、敬重后依止他而住?'當被這樣問時,你回答說:'婆羅門,現在沒有一位比丘我們尊重、敬重、尊敬、崇敬,尊重、敬重后依止他而住。'尊者阿難,這番話應如何理解其意義呢?" 82. "婆羅門,那位知見者、阿羅漢、正等正覺的世尊宣說了十種令人信服的法。我們現在尊重、敬重、尊敬、崇敬具備這些法的人;尊重、敬重后依止他而住。哪十種? "婆羅門,這裡比丘有戒行,守護波羅提木叉律儀而住,具足正行與行處,對微細的罪過也見到危險,受持學習諸學處。 "多聞、受持所聞、積集所聞。那些法初善、中善、后善,有義、有文,宣說完全圓滿清凈的梵行,他多聞這樣的法,記憶、熟悉語言、心中思維、以見解善通達。 "知足於

3.345] cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi.

『『Catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī.

『『Anekavihitaṃ iddhividhaṃ paccanubhoti – ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṃ tirobhāvaṃ; tirokuṭṭaṃ [tirokuḍḍaṃ (sī. syā. kaṃ. pī.)] tiropākāraṃ tiropabbataṃ asajjamāno gacchati, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karoti, seyyathāpi udake; udakepi abhijjamāne gacchati, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimasati [parāmasati (ka.)] parimajjati, yāva brahmalokāpi kāyena vasaṃ vatteti.

『『Dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti – dibbe ca mānuse ca, ye dūre santike ca.

『『Parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāti. Sarāgaṃ vā cittaṃ 『sarāgaṃ citta』nti pajānāti, vītarāgaṃ vā cittaṃ 『vītarāgaṃ citta』nti pajānāti, sadosaṃ vā cittaṃ 『sadosaṃ citta』nti pajānāti, vītadosaṃ vā cittaṃ 『vītadosaṃ citta』nti pajānāti, samohaṃ vā cittaṃ 『samohaṃ citta』nti pajānāti, vītamohaṃ vā cittaṃ 『vītamohaṃ citta』nti pajānāti, saṃkhittaṃ vā cittaṃ 『saṃkhittaṃ citta』nti pajānāti, vikkhittaṃ vā cittaṃ 『vikkhittaṃ citta』nti pajānāti , mahaggataṃ vā cittaṃ 『mahaggataṃ citta』nti pajānāti, amahaggataṃ vā cittaṃ 『amahaggataṃ citta』nti pajānāti, sauttaraṃ vā cittaṃ 『sauttaraṃ citta』nti pajānāti, anuttaraṃ vā cittaṃ 『anuttaraṃ citta』nti pajānāti, samāhitaṃ vā cittaṃ 『samāhitaṃ citta』nti pajānāti, asamāhitaṃ vā cittaṃ 『asamāhitaṃ citta』nti pajānāti, vimuttaṃ vā cittaṃ 『vimuttaṃ citta』nti pajānāti, avimuttaṃ vā cittaṃ 『avimuttaṃ citta』nti pajānāti.

『『Anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattārīsampi 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.

『『Dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti.

『『Āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.

『『Ime kho, brāhmaṇa, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dasa pasādanīyā dhammā akkhātā. Yasmiṃ no ime dhammā saṃvijjanti taṃ mayaṃ etarahi sakkaroma garuṃ karoma mānema pūjema; sakkatvā garuṃ katvā upanissāya viharāmā』』ti.

以下是簡體中文直譯: 衣服、飲食、住處、病人所需的藥品等資具。 "容易獲得四種增上心的現法樂住的禪那,不費力獲得,不困難獲得。 "體驗各種神通 - 一身變多身,多身變一身;顯現、隱形;穿墻過壁、穿山如空;地中出沒如水中;水上行走如地上;空中結跏趺坐如鳥飛;手觸控日月這樣有大神力大威力的天體;身體能自在行至梵天界。 "以清凈超人的天耳界,聽聞兩種聲音 - 天界的和人間的,遠處的和近處的。 "以心了知其他眾生、其他人的心。有貪的心知道是'有貪的心',離貪的心知道是'離貪的心',有瞋的心知道是'有瞋的心',離瞋的心知道是'離瞋的心',有癡的心知道是'有癡的心',離癡的心知道是'離癡的心',收縮的心知道是'收縮的心',散亂的心知道是'散亂的心',廣大的心知道是'廣大的心',不廣大的心知道是'不廣大的心',有上的心知道是'有上的心',無上的心知道是'無上的心',專注的心知道是'專注的心',不專注的心知道是'不專注的心',解脫的心知道是'解脫的心',未解脫的心知道是'未解脫的心'。 "憶念各種前世,即:一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、百千生,許多壞劫、許多成劫、許多壞成劫 - '在那裡我有如是名、如是姓、如是容貌、如是食物、如是苦樂感受、如是壽命。我從那裡死後,又生在那裡。在那裡我又有如是名、如是姓、如是容貌、如是食物、如是苦樂感受、如是壽命。我從那裡死後,又生在這裡。'如此憶念各種前世的狀況和細節。 "以清凈超人的天眼,見眾生死時、生時,低劣的、高貴的,美麗的、醜陋的,幸運的、不幸的,了知眾生隨業而去。 "以諸漏盡,現世自己證知、證悟、成就並安住于無漏的心解脫、慧解脫。 "婆羅門,這就是那位知見者、阿羅漢、正等正覺的世尊所說的十種令人信服的法。我們現在尊重、敬重、尊敬、崇敬具備這些法的人;尊重、敬重后依止他而住。"

Evaṃ vutte vassakāro brāhmaṇo magadhamahāmatto upanandaṃ senāpatiṃ āmantesi – 『『taṃ kiṃ maññati bhavaṃ senāpati [maññasi evaṃ senāpati (syā. kaṃ. pī.), maññasi senāpati (sī.), maññasi bhavaṃ senāpati (ka.)] yadime bhonto sakkātabbaṃ sakkaronti, garuṃ kātabbaṃ garuṃ karonti, mānetabbaṃ mānenti , pūjetabbaṃ pūjenti』』? 『『Tagghime [taggha me (ka.)] bhonto sakkātabbaṃ sakkaronti, garuṃ kātabbaṃ garuṃ karonti, mānetabbaṃ mānenti, pūjetabbaṃ pūjenti. Imañca hi te bhonto na sakkareyyuṃ na garuṃ kareyyuṃ na māneyyuṃ na pūjeyyuṃ; atha kiñcarahi te bhonto sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā mānetvā pūjetvā upanissāya vihareyyu』』nti? Atha kho vassakāro brāhmaṇo magadhamahāmatto āyasmantaṃ ānandaṃ etadavoca – 『『kahaṃ pana bhavaṃ ānando etarahi viharatī』』ti? 『『Veḷuvane khohaṃ, brāhmaṇa, etarahi viharāmī』』ti. 『『Kacci pana, bho ānanda, veḷuvanaṃ ramaṇīyañceva appasaddañca appanigghosañca vijanavātaṃ manussarāhasseyyakaṃ [manussarāhaseyyakaṃ (sī. syā. kaṃ. pī.)] paṭisallānasāruppa』』nti? 『『Taggha, brāhmaṇa, veḷuvanaṃ ramaṇīyañceva appasaddañca appanigghosañca vijanavātaṃ manussarāhasseyyakaṃ paṭisallānasāruppaṃ, yathā taṃ tumhādisehi rakkhakehi gopakehī』』ti. 『『Taggha, bho ānanda, veḷuvanaṃ ramaṇīyañceva appasaddañca appanigghosañca vijanavātaṃ manussarāhasseyyakaṃ paṭisallānasāruppaṃ, yathā taṃ bhavantehi jhāyīhi jhānasīlīhi. Jhāyino ceva bhavanto jhānasīlino ca』』.

『『Ekamidāhaṃ , bho ānanda, samayaṃ so bhavaṃ gotamo vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Atha khvāhaṃ, bho ānanda, yena mahāvanaṃ kūṭāgārasālā yena so bhavaṃ gotamo tenupasaṅkamiṃ. Tatra ca pana so [tatra ca so (sī. pī.)] bhavaṃ gotamo anekapariyāyena jhānakathaṃ kathesi. Jhāyī ceva so bhavaṃ gotamo ahosi jhānasīlī ca. Sabbañca pana so bhavaṃ gotamo jhānaṃ vaṇṇesī』』ti.

以下是簡體中文直譯: 83. 這樣說時,摩揭陀國大臣雨行婆羅門對優波難陀將軍說:"將軍閣下認為如何,這些尊者們尊重應當尊重的,敬重應當敬重的,尊敬應當尊敬的,崇敬應當崇敬的嗎?""確實,這些尊者們尊重應當尊重的,敬重應當敬重的,尊敬應當尊敬的,崇敬應當崇敬的。如果這些尊者們不尊重、不敬重、不尊敬、不崇敬這個,那麼他們還會尊重、敬重、尊敬、崇敬什麼呢?他們會尊重、敬重、尊敬、崇敬后依止什麼而住呢?" 然後,摩揭陀國大臣雨行婆羅門對尊者阿難說:"尊者阿難現在住在哪裡?""婆羅門,我現在住在竹林。""尊者阿難,竹林是否既可愛又安靜,少有喧囂,遠離人群,適合獨處?" "確實如此,婆羅門,竹林既可愛又安靜,少有喧囂,遠離人群,適合獨處,這是由於像你們這樣的守護者和保護者。" "確實如此,尊者阿難,竹林既可愛又安靜,少有喧囂,遠離人群,適合獨處,這是由於像尊者們這樣的禪修者和習慣禪修的人。尊者們既是禪修者又習慣禪修。" "尊者阿難,有一次,那位尊敬的喬達摩住在毗舍離(現今的吠舍厘)大林重閣講堂。那時,尊者阿難,我去大林重閣講堂拜見那位尊敬的喬達摩。在那裡,那位尊敬的喬達摩以種種方式談論禪那。那位尊敬的喬達摩既是禪修者又習慣禪修。那位尊敬的喬達摩讚歎一切禪那。"

『『Na ca kho, brāhmaṇa, so bhagavā sabbaṃ jhānaṃ vaṇṇesi, napi so bhagavā sabbaṃ jhānaṃ na vaṇṇesīti. Kathaṃ rūpañca , brāhmaṇa, so bhagavā jhānaṃ na vaṇṇesi? Idha, brāhmaṇa, ekacco kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ nappajānāti; so kāmarāgaṃyeva antaraṃ karitvā jhāyati pajjhāyati nijjhāyati apajjhāyati. Byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṃ yathābhūtaṃ nappajānāti; so byāpādaṃyeva antaraṃ karitvā jhāyati pajjhāyati nijjhāyati apajjhāyati. Thinamiddhapariyuṭṭhitena cetasā viharati thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṃ yathābhūtaṃ nappajānāti; so thinamiddhaṃyeva antaraṃ karitvā jhāyati pajjhāyati nijjhāyati apajjhāyati. Uddhaccakukkuccapariyuṭṭhitena cetasā viharati uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṃ yathābhūtaṃ nappajānāti; so uddhaccakukkuccaṃyeva antaraṃ karitvā jhāyati pajjhāyati nijjhāyati apajjhāyati. Vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ nappajānāti; so vicikicchaṃyeva antaraṃ karitvā jhāyati pajjhāyati nijjhāyati apajjhāyati. Evarūpaṃ kho, brāhmaṇa, so bhagavā jhānaṃ na vaṇṇesi.

『『Kathaṃ rūpañca, brāhmaṇa, so bhagavā jhānaṃ vaṇṇesi? Idha, brāhmaṇa, bhikkhu 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. Evarūpaṃ kho, brāhmaṇa, so bhagavā jhānaṃ vaṇṇesī』』ti.

『『Gārayhaṃ kira, bho ānanda, so bhavaṃ gotamo jhānaṃ garahi, pāsaṃsaṃ pasaṃsi. Handa, ca dāni mayaṃ, bho ānanda, gacchāma; bahukiccā mayaṃ bahukaraṇīyā』』ti. 『『Yassadāni tvaṃ, brāhmaṇa, kālaṃ maññasī』』ti. Atha kho vassakāro brāhmaṇo magadhamahāmatto āyasmato ānandassa bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā pakkāmi.

Atha kho gopakamoggallāno brāhmaṇo acirapakkante vassakāre brāhmaṇe magadhamahāmatte āyasmantaṃ ānandaṃ etadavoca – 『『yaṃ no mayaṃ bhavantaṃ ānandaṃ apucchimhā taṃ no bhavaṃ ānando na byākāsī』』ti. 『『Nanu te, brāhmaṇa, avocumhā – 『natthi kho, brāhmaṇa, ekabhikkhupi tehi dhammehi sabbenasabbaṃ sabbathāsabbaṃ samannāgato yehi dhammehi samannāgato so bhagavā ahosi arahaṃ sammāsambuddho. So hi, brāhmaṇa, bhagavā anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā, anakkhātassa maggassa akkhātā, maggaññū, maggavidū, maggakovido . Maggānugā ca pana etarahi sāvakā viharanti pacchā samannāgatā』』』ti.

Gopakamoggallānasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.

Mahāpuṇṇamasuttaṃ
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde. Tena kho pana samayena bhagavā tadahuposathe pannarase puṇṇāya puṇṇamāya rattiyā bhikkhusaṅghaparivuto abbhokāse nisinno hoti. Atha kho aññataro bhikkhu uṭṭhāyāsanā ekaṃsaṃ cīvaraṃ katvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca –

『『Puccheyyāhaṃ, bhante, bhagavantaṃ kiñcideva desaṃ, sace me bhagavā okāsaṃ karoti pañhassa veyyākaraṇāyā』』ti. 『『Tena hi tvaṃ, bhikkhu, sake āsane nisīditvā puccha yadākaṅkhasī』』ti.

以下是簡體中文直譯: 84. "婆羅門,那位世尊並非讚歎一切禪那,也並非不讚嘆一切禪那。婆羅門,那位世尊不讚嘆什麼樣的禪那呢?在這裡,婆羅門,某人的心被欲貪所纏繞、所征服,對已生起的欲貪的出離不如實了知;他以欲貪為內在,禪修、思考、觀察、沉思。他的心被嗔恨所纏繞、所征服,對已生起的嗔恨的出離不如實了知;他以嗔恨為內在,禪修、思考、觀察、沉思。他的心被昏沉睡眠所纏繞、所征服,對已生起的昏沉睡眠的出離不如實了知;他以昏沉睡眠為內在,禪修、思考、觀察、沉思。他的心被掉舉惡作所纏繞、所征服,對已生起的掉舉惡作的出離不如實了知;他以掉舉惡作為內在,禪修、思考、觀察、沉思。他的心被疑惑所纏繞、所征服,對已生起的疑惑的出離不如實了知;他以疑惑為內在,禪修、思考、觀察、沉思。婆羅門,那位世尊不讚嘆這樣的禪那。 "婆羅門,那位世尊讚歎什麼樣的禪那呢?在這裡,婆羅門,比丘離欲、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,內心清凈,心一境性,無尋無伺,由定生喜樂,成就並住于第二禪...第三禪...第四禪。婆羅門,那位世尊讚歎這樣的禪那。" "尊者阿難,那位尊敬的喬達摩原來責備應當責備的禪那,讚歎應當讚歎的禪那。好了,尊者阿難,我們現在該走了;我們有許多事務,許多工作要做。""婆羅門,你認為現在是時候就請便。"於是摩揭陀國大臣雨行婆羅門歡喜贊同尊者阿難的話,從座位起身離去。雨行婆羅門離去不久,牧牛者目犍連婆羅門對尊者阿難說:"我們問尊者阿難的,尊者阿難沒有回答。""婆羅門,我們不是對你說過:'婆羅門,沒有任何一位比丘完全具足那位世尊阿羅漢正等正覺所具足的一切法。婆羅門,那位世尊是未生起道路的創造者,未產生道路的產生者,未宣說道路的宣說者,他知道道路,瞭解道路,精通道路;而現在他的弟子們則是道路的追隨者,後來具足(這些法)。'" 牧牛者目犍連經第八結束。 9. 大滿月經 85. 如是我聞。一時,世尊住在舍衛城(現今的斯拉瓦斯蒂)東園鹿子母講堂。那時,在十五日布薩日滿月之夜,世尊坐在露天,比丘僧團圍繞著他。這時,一位比丘從座位起身,偏袒上衣,向世尊合掌,對世尊說: "尊者,如果世尊允許我解答問題,我想問世尊一些事。""那麼,比丘,你就坐在自己的座位上,問你想問的吧。"

Atha kho so bhikkhu sake āsane nisīditvā bhagavantaṃ etadavoca – 『『ime nu kho, bhante, pañcupādānakkhandhā, seyyathidaṃ – rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho』』ti? 『『Ime kho, bhikkhu, pañcupādānakkhandhā, seyyathidaṃ – rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho』』ti.

『『Sādhu, bhante』』ti kho so bhikkhu bhagavato bhāsitaṃ abhinanditvā anumoditvā bhagavantaṃ uttariṃ pañhaṃ pucchi – 『『ime pana, bhante, pañcupādānakkhandhā kiṃmūlakā』』ti? 『『Ime kho, bhikkhu, pañcupādānakkhandhā chandamūlakā』』ti. 『『Taṃyeva nu kho, bhante, upādānaṃ te pañcupādānakkhandhā, udāhu aññatra pañcahupādānakkhandhehi upādāna』』nti? 『『Na kho, bhikkhu, taṃyeva upādānaṃ te pañcupādānakkhandhā, nāpi aññatra pañcahupādānakkhandhehi upādānaṃ. Yo kho, bhikkhu, pañcasu upādānakkhandhesu chandarāgo taṃ tattha upādāna』』nti.

『『Siyā pana, bhante, pañcasu upādānakkhandhesu chandarāgavemattatā』』ti? 『『Siyā bhikkhū』』ti bhagavā avoca 『『idha, bhikkhu, ekaccassa evaṃ hoti – 『evaṃrūpo siyaṃ anāgatamaddhānaṃ , evaṃvedano siyaṃ anāgatamaddhānaṃ, evaṃsañño siyaṃ anāgatamaddhānaṃ, evaṃsaṅkhāro siyaṃ anāgatamaddhānaṃ, evaṃviññāṇo siyaṃ anāgatamaddhāna』nti. Evaṃ kho, bhikkhu, siyā pañcasu upādānakkhandhesu chandarāgavemattatā』』ti.

『『Kittāvatā pana, bhante, khandhānaṃ khandhādhivacanaṃ hotī』』ti? 『『Yaṃ kiñci, bhikkhu, rūpaṃ – atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā, oḷārikaṃ vā sukhumaṃ vā, hīnaṃ vā paṇītaṃ vā, yaṃ dūre santike vā – ayaṃ rūpakkhandho. Yā kāci vedanā – atītānāgatapaccuppannā ajjhattaṃ vā bahiddhā vā, oḷārikā vā sukhumā vā, hīnā vā paṇītā vā, yā dūre santike vā – ayaṃ vedanākkhandho. Yā kāci saññā – atītānāgatapaccuppannā…pe… yā dūre santike vā – ayaṃ saññākkhandho. Ye keci saṅkhārā – atītānāgatapaccuppannā ajjhattaṃ vā bahiddhā vā, oḷārikā vā sukhumā vā, hīnā vā paṇītā vā, ye dūre santike vā – ayaṃ saṅkhārakkhandho. Yaṃ kiñci viññāṇaṃ – atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā, oḷārikaṃ vā sukhumaṃ vā, hīnaṃ vā paṇītaṃ vā, yaṃ dūre santike vā – ayaṃ viññāṇakkhandho. Ettāvatā kho, bhikkhu, khandhānaṃ khandhādhivacanaṃ hotī』』ti.

『『Ko nu kho, bhante, hetu ko paccayo rūpakkhandhassa paññāpanāya? Ko hetu ko paccayo vedanākkhandhassa paññāpanāya? Ko hetu ko paccayo saññākkhandhassa paññāpanāya? Ko hetu ko paccayo saṅkhārakkhandhassa paññāpanāya? Ko hetu ko paccayo viññāṇakkhandhassa paññāpanāyā』』ti?

『『Cattāro kho, bhikkhu, mahābhūtā hetu, cattāro mahābhūtā paccayo rūpakkhandhassa paññāpanāya. Phasso hetu, phasso paccayo vedanākkhandhassa paññāpanāya. Phasso hetu, phasso paccayo saññākkhandhassa paññāpanāya. Phasso hetu, phasso paccayo saṅkhārakkhandhassa paññāpanāya. Nāmarūpaṃ kho, bhikkhu, hetu, nāmarūpaṃ paccayo viññāṇakkhandhassa paññāpanāyā』』ti.

以下是簡體中文直譯: 86. 於是那位比丘坐在自己的座位上,對世尊說:"尊者,這五取蘊是否就是:色取蘊、受取蘊、想取蘊、行取蘊、識取蘊?""比丘,這五取蘊就是:色取蘊、受取蘊、想取蘊、行取蘊、識取蘊。" "善哉,尊者",那位比丘歡喜贊同世尊的話,然後又問世尊更進一步的問題:"尊者,這五取蘊以什麼為根本?""比丘,這五取蘊以欲為根本。""尊者,是那個取就是這五取蘊,還是離開五取蘊有別的取?""比丘,那個取既不是這五取蘊,也不是離開五取蘊有別的取。比丘,對五取蘊的欲貪,那就是在此的取。" "尊者,對五取蘊可能有欲貪的差別嗎?""比丘,是可能的",世尊說,"在這裡,比丘,某人這樣想:'在未來我將有這樣的色,將有這樣的受,將有這樣的想,將有這樣的行,將有這樣的識。'比丘,這樣就可能有對五取蘊欲貪的差別。" "尊者,到什麼程度稱為蘊?""比丘,任何色 - 過去、未來、現在,內在或外在,粗或細,劣或勝,遠或近 - 這是色蘊。任何受 - 過去、未來、現在,內在或外在,粗或細,劣或勝,遠或近 - 這是受蘊。任何想 - 過去、未來、現在...遠或近 - 這是想蘊。任何行 - 過去、未來、現在,內在或外在,粗或細,劣或勝,遠或近 - 這是行蘊。任何識 - 過去、未來、現在,內在或外在,粗或細,劣或勝,遠或近 - 這是識蘊。比丘,這就是稱為蘊的程度。" "尊者,什麼是因,什麼是緣,施設色蘊?什麼是因,什麼是緣,施設受蘊?什麼是因,什麼是緣,施設想蘊?什麼是因,什麼是緣,施設行蘊?什麼是因,什麼是緣,施設識蘊?" "比丘,四大種是因,四大種是緣,施設色蘊。觸是因,觸是緣,施設受蘊。觸是因,觸是緣,施設想蘊。觸是因,觸是緣,施設行蘊。比丘,名色是因,名色是緣,施設識蘊。"

『『Kathaṃ pana, bhante, sakkāyadiṭṭhi hotī』』ti? 『『Idha, bhikkhu, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṃ attato samanupassati rūpavantaṃ vā attānaṃ attani vā rūpaṃ rūpasmiṃ vā attānaṃ; vedanaṃ attato samanupassati vedanāvantaṃ vā attānaṃ attani vā vedanaṃ vedanāya vā attānaṃ; saññaṃ attato samanupassati saññāvantaṃ vā attānaṃ attani vā saññaṃ saññāya vā attānaṃ; saṅkhāre attato samanupassati saṅkhāravantaṃ vā attānaṃ attani vā saṅkhāre saṅkhāresu vā attānaṃ; viññāṇaṃ attato samanupassati viññāṇavantaṃ vā attānaṃ attani vā viññāṇaṃ viññāṇasmiṃ vā attānaṃ. Evaṃ kho , bhikkhu, sakkāyadiṭṭhi hotī』』ti.

『『Kathaṃ pana, bhante, sakkāyadiṭṭhi na hotī』』ti? 『『Idha, bhikkhu, sutavā ariyasāvako ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto na rūpaṃ attato samanupassati na rūpavantaṃ vā attānaṃ na attani vā rūpaṃ na rūpasmiṃ vā attānaṃ; na vedanaṃ attato samanupassati na vedanāvantaṃ vā attānaṃ na attani vā vedanaṃ na vedanāya vā attānaṃ; na saññaṃ attato samanupassati na saññāvantaṃ vā attānaṃ na attani vā saññaṃ na saññāya vā attānaṃ; na saṅkhāre attato samanupassati na saṅkhāravantaṃ vā attānaṃ na attani vā saṅkhāre na saṅkhāresu vā attānaṃ; na viññāṇaṃ attato samanupassati na viññāṇavantaṃ vā attānaṃ na attani vā viññāṇaṃ na viññāṇasmiṃ vā attānaṃ. Evaṃ kho, bhikkhu, sakkāyadiṭṭhi na hotī』』ti.

『『Ko nu kho, bhante, rūpe assādo, ko ādīnavo, kiṃ nissaraṇaṃ? Ko vedanāya assādo, ko ādīnavo, kiṃ nissaraṇaṃ? Ko saññāya assādo, ko ādīnavo, kiṃ nissaraṇaṃ? Ko saṅkhāresu assādo, ko ādīnavo, kiṃ nissaraṇaṃ? Ko viññāṇe assādo, ko ādīnavo, kiṃ nissaraṇa』』nti? 『『Yaṃ kho, bhikkhu, rūpaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ rūpe assādo. Yaṃ rūpaṃ aniccaṃ dukkhaṃ vipariṇāmadhammaṃ, ayaṃ rūpe ādīnavo. Yo rūpe chandarāgavinayo chandarāgappahānaṃ, idaṃ rūpe nissaraṇaṃ. Yaṃ kho [yañca (syā. kaṃ.)], bhikkhu, vedanaṃ paṭicca… saññaṃ paṭicca… saṅkhāre paṭicca… viññāṇaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ viññāṇe assādo. Yaṃ viññāṇaṃ aniccaṃ dukkhaṃ vipariṇāmadhammaṃ, ayaṃ viññāṇe ādīnavo. Yo viññāṇe chandarāgavinayo chandarāgappahānaṃ, idaṃ viññāṇe nissaraṇa』』nti.
『『Kathaṃ pana, bhante, jānato kathaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṃkāramamaṃkāramānānusayā na hontī』』ti? 『『Yaṃ kiñci, bhikkhu, rūpaṃ – atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā – sabbaṃ rūpaṃ 『netaṃ mama, nesohamasmi, na meso attā』ti – evametaṃ yathābhūtaṃ sammappaññāya passati. Yā kāci vedanā… yā kāci saññā… ye keci saṅkhārā… yaṃ kiñci viññāṇaṃ – atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā – sabbaṃ viññāṇaṃ 『netaṃ mama, nesohamasmi, na meso attā』ti – evametaṃ yathābhūtaṃ sammappaññāya passati. Evaṃ kho, bhikkhu, jānato evaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṃkāramamaṃkāramānānusayā na hontī』』ti.
Atha kho aññatarassa bhikkhuno evaṃ cetaso parivitakko udapādi – 『『iti kira, bho, rūpaṃ anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṃ anattā; anattakatāni kammāni kamattānaṃ [kathamattānaṃ (saṃ. ni.

以下是簡體中文直譯: 87. "尊者,如何產生有身見?""在這裡,比丘,無聞凡夫不見聖者,不知聖法,不善巧聖法,不受訓于聖法,不見善人,不知善人法,不善巧善人法,不受訓于善人法,他視色為我,或視我有色,或視色在我中,或視我在色中;他視受為我,或視我有受,或視受在我中,或視我在受中;他視想為我,或視我有想,或視想在我中,或視我在想中;他視行為我,或視我有行,或視行在我中,或視我在行中;他視識為我,或視我有識,或視識在我中,或視我在識中。比丘,這就是如何產生有身見。" "尊者,如何不產生有身見?""在這裡,比丘,多聞聖弟子見聖者,知聖法,善巧聖法,善受訓于聖法,見善人,知善人法,善巧善人法,善受訓于善人法,他不視色為我,不視我有色,不視色在我中,不視我在色中;他不視受為我,不視我有受,不視受在我中,不視我在受中;他不視想為我,不視我有想,不視想在我中,不視我在想中;他不視行為我,不視我有行,不視行在我中,不視我在行中;他不視識為我,不視我有識,不視識在我中,不視我在識中。比丘,這就是如何不產生有身見。" 88. "尊者,色的味患是什麼,出離是什麼?受的味患是什麼,出離是什麼?想的味患是什麼,出離是什麼?行的味患是什麼,出離是什麼?識的味患是什麼,出離是什麼?""比丘,緣色而生起樂和喜悅,這是色的味。色是無常、苦、變易法,這是色的患。調伏對色的欲貪、斷除對色的欲貪,這是色的出離。比丘,緣受而...緣想而...緣行而...緣識而生起樂和喜悅,這是識的味。識是無常、苦、變易法,這是識的患。調伏對識的欲貪、斷除對識的欲貪,這是識的出離。" 89. "尊者,如何知、如何見,才能在這有識之身及外在的一切相中,不生起我執、我所執、我慢隨眠?""比丘,任何色 - 過去、未來、現在,內在或外在,粗或細,劣或勝,遠或近 - 一切色,'這不是我的,這不是我,這不是我的我',應當如此以正慧如實觀察。任何受...任何想...任何行...任何識 - 過去、未來、現在,內在或外在,粗或細,劣或勝,遠或近 - 一切識,'這不是我的,這不是我,這不是我的我',應當如此以正慧如實觀察。比丘,這樣知、這樣見,才能在這有識之身及外在的一切相中,不生起我執、我所執、我慢隨眠。" 90. 這時,一位比丘心中生起這樣的念頭:"這樣說來,色是無我,受是無我,想是無我,行是無我,識是無我;那麼無我所造的業,將觸及哪個我呢?"

3.82)] phusissantī』』ti? Atha kho bhagavā tassa bhikkhuno cetasā cetoparivitakkamaññāya bhikkhū āmantesi – 『『ṭhānaṃ kho panetaṃ, bhikkhave, vijjati yaṃ idhekacco moghapuriso avidvā avijjāgato taṇhādhipateyyena cetasā satthu sāsanaṃ atidhāvitabbaṃ maññeyya – 『iti kira, bho, rūpaṃ anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṃ anattā; anattakatāni kammāni kamattānaṃ phusissantī』ti. Paṭivinītā [paṭicca vinītā (sī. pī.), paṭipucchāmi vinītā (syā. kaṃ.)] kho me tumhe, bhikkhave , tatra tatra dhammesu』』.

『『Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā』』ti? 『『Aniccaṃ, bhante』』. 『『Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā』』ti? 『『Dukkhaṃ, bhante』』. 『『Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – 『etaṃ mama, esohamasmi, eso me attā』』』ti? 『『No hetaṃ , bhante』』. 『『Taṃ kiṃ maññatha, bhikkhave, vedanā… saññā… saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā』』ti? 『『Aniccaṃ, bhante』』. 『『Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā』』ti? 『『Dukkhaṃ, bhante』』. 『『Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – 『etaṃ mama, esohamasmi, eso me attā』』』ti? 『『No hetaṃ, bhante』』. 『『Tasmātiha, bhikkhave, yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā sabbaṃ rūpaṃ – 『netaṃ mama, nesohamasmi, na meso attā』ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Yā kāci vedanā… yā kāci saññā… ye keci saṅkhārā… yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā sabbaṃ viññāṇaṃ – 『netaṃ mama, nesohamasmi, na meso attā』ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati; nibbindaṃ virajjati , virāgā vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. 『Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā』ti pajānātī』』ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti. Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne saṭṭhimattānaṃ bhikkhūnaṃ anupādāya āsavehi cittāni vimucciṃsūti.

Mahāpuṇṇamasuttaṃ niṭṭhitaṃ navamaṃ.

Cūḷapuṇṇamasuttaṃ

以下是簡體中文直譯: 於是世尊知道那位比丘心中的念頭,便對諸比丘說:"比丘們,這是可能的,在這裡某個愚人,無知、被無明所覆,以渴愛為主導的心,會認為應當超越師尊的教導:'這樣說來,色是無我,受是無我,想是無我,行是無我,識是無我;那麼無我所造的業,將觸及哪個我呢?'比丘們,你們已經在各種法中被我訓練過了。" "比丘們,你們認為如何,色是常還是無常?""無常,尊者。""無常的是苦還是樂?""苦,尊者。""對於無常、苦、變易法,是否適合認為:'這是我的,這是我,這是我的我'?""不,尊者。""比丘們,你們認為如何,受...想...行...識是常還是無常?""無常,尊者。""無常的是苦還是樂?""苦,尊者。""對於無常、苦、變易法,是否適合認為:'這是我的,這是我,這是我的我'?""不,尊者。""因此,比丘們,任何色 - 過去、未來、現在,內在或外在,粗或細,劣或勝,遠或近 - 一切色,'這不是我的,這不是我,這不是我的我',應當如此以正慧如實觀察。任何受...任何想...任何行...任何識 - 過去、未來、現在,內在或外在,粗或細,劣或勝,遠或近 - 一切識,'這不是我的,這不是我,這不是我的我',應當如此以正慧如實觀察。比丘們,如此觀察的多聞聖弟子厭離色,厭離受,厭離想,厭離行,厭離識;由厭離而離貪,由離貪而解脫。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。'" 世尊如此說。那些比丘滿意歡喜世尊所說。當此解說被宣說時,約六十位比丘的心無取著而從諸漏解脫。大滿月經第九結束。 10. 小滿月經

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde. Tena kho pana samayena bhagavā tadahuposathe pannarase puṇṇāya puṇṇamāya rattiyā bhikkhusaṅghaparivuto abbhokāse nisinno hoti. Atha kho bhagavā tuṇhībhūtaṃ tuṇhībhūtaṃ bhikkhusaṅghaṃ anuviloketvā bhikkhū āmantesi – 『『jāneyya nu kho, bhikkhave, asappuriso asappurisaṃ – 『asappuriso ayaṃ bhava』』』nti? 『『No hetaṃ, bhante』』. 『『Sādhu, bhikkhave; aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ asappuriso asappurisaṃ jāneyya – 『asappuriso ayaṃ bhava』nti. Jāneyya pana, bhikkhave, asappuriso sappurisaṃ – 『sappuriso ayaṃ bhava』』』nti? 『『No hetaṃ, bhante』』. 『『Sādhu, bhikkhave; etampi kho, bhikkhave, aṭṭhānaṃ anavakāso yaṃ asappuriso sappurisaṃ jāneyya – 『sappuriso ayaṃ bhava』nti. Asappuriso, bhikkhave, assaddhammasamannāgato hoti, asappurisabhatti [asappurisabhattī (sabbattha)] hoti, asappurisacintī hoti, asappurisamantī hoti, asappurisavāco hoti, asappurisakammanto hoti, asappurisadiṭṭhi [asappurisadiṭṭhī (sabbattha)] hoti; asappurisadānaṃ deti』』.

『『Kathañca, bhikkhave, asappuriso assaddhammasamannāgato hoti? Idha, bhikkhave, asappuriso assaddho hoti, ahiriko hoti, anottappī hoti, appassuto hoti , kusīto hoti, muṭṭhassati hoti, duppañño hoti. Evaṃ kho, bhikkhave, asappuriso assaddhammasamannāgato hoti.

『『Kathañca, bhikkhave, asappuriso asappurisabhatti hoti? Idha, bhikkhave, asappurisassa ye te samaṇabrāhmaṇā assaddhā ahirikā anottappino appassutā kusītā muṭṭhassatino duppaññā tyāssa mittā honti te sahāyā. Evaṃ kho, bhikkhave, asappuriso asappurisabhatti hoti.

『『Kathañca, bhikkhave, asappuriso asappurisacintī hoti? Idha, bhikkhave, asappuriso attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti. Evaṃ kho, bhikkhave, asappuriso asappurisacintī hoti.

『『Kathañca, bhikkhave, asappuriso asappurisamantī hoti? Idha, bhikkhave, asappuriso attabyābādhāyapi manteti, parabyābādhāyapi manteti, ubhayabyābādhāyapi manteti. Evaṃ kho, bhikkhave, asappuriso asappurisamantī hoti.

『『Kathañca, bhikkhave, asappuriso asappurisavāco hoti? Idha, bhikkhave, asappuriso musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti , samphappalāpī hoti. Evaṃ kho, bhikkhave, asappuriso asappurisavāco hoti.

『『Kathañca, bhikkhave, asappuriso asappurisakammanto hoti? Idha , bhikkhave, asappuriso pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti. Evaṃ kho, bhikkhave, asappuriso asappurisakammanto hoti.

『『Kathañca, bhikkhave, asappuriso asappurisadiṭṭhi hoti? Idha, bhikkhave, asappuriso evaṃdiṭṭhi [evaṃdiṭṭhī (sī. pī.), evaṃdiṭṭhiko (syā. kaṃ.)] hoti – 『natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ [sukkaṭadukkaṭānaṃ (sī. pī.)] kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā [samaggatā (ka.)] sammāpaṭipannā, ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī』ti. Evaṃ kho, bhikkhave, asappuriso asappurisadiṭṭhi hoti.

『『Kathañca, bhikkhave, asappuriso asappurisadānaṃ deti? Idha, bhikkhave, asappuriso asakkaccaṃ dānaṃ deti, asahatthā dānaṃ deti, acittīkatvā dānaṃ deti, apaviṭṭhaṃ dānaṃ deti anāgamanadiṭṭhiko dānaṃ deti. Evaṃ kho, bhikkhave, asappuriso asappurisadānaṃ deti.

『『So, bhikkhave, asappuriso evaṃ assaddhammasamannāgato, evaṃ asappurisabhatti, evaṃ asappurisacintī, evaṃ asappurisamantī, evaṃ asappurisavāco, evaṃ asappurisakammanto, evaṃ asappurisadiṭṭhi; evaṃ asappurisadānaṃ datvā kāyassa bhedā paraṃ maraṇā yā asappurisānaṃ gati tattha upapajjati. Kā ca, bhikkhave, asappurisānaṃ gati? Nirayo vā tiracchānayoni vā.

如是我聞：一時，世尊住在舍衛城（現今的薩赫特-馬赫特）東園鹿母講堂。那時，正值十五日布薩日，滿月之夜，世尊坐在露天處，比丘僧眾圍繞。這時，世尊觀察寂靜無聲的比丘僧眾后，告訴比丘們說："諸比丘，非善人能否知道另一個非善人：'此人是非善人'？""不能，世尊。""善哉，諸比丘；這是不可能的，沒有機會非善人能知道另一個非善人：'此人是非善人'。那麼，諸比丘，非善人能否知道善人：'此人是善人'？""不能，世尊。""善哉，諸比丘；這也是不可能的，沒有機會非善人能知道善人：'此人是善人'。諸比丘，非善人具有非善法，親近非善人，思維如非善人，謀劃如非善人，言語如非善人，行為如非善人，見解如非善人；他佈施如非善人。" "諸比丘，非善人如何具有非善法？在此，諸比丘，非善人無信仰，無慚愧，無畏懼，少聞，懶惰，失念，愚鈍。諸比丘，非善人就是這樣具有非善法。" "諸比丘，非善人如何親近非善人？在此，諸比丘，非善人以那些無信仰、無慚愧、無畏懼、少聞、懶惰、失念、愚鈍的沙門婆羅門為朋友、為夥伴。諸比丘，非善人就是這樣親近非善人。" "諸比丘，非善人如何思維如非善人？在此，諸比丘，非善人思考傷害自己，思考傷害他人，思考傷害雙方。諸比丘，非善人就是這樣思維如非善人。" "諸比丘，非善人如何謀劃如非善人？在此，諸比丘，非善人謀劃傷害自己，謀劃傷害他人，謀劃傷害雙方。諸比丘，非善人就是這樣謀劃如非善人。" "諸比丘，非善人如何言語如非善人？在此，諸比丘，非善人說妄語，說離間語，說粗惡語，說綺語。諸比丘，非善人就是這樣言語如非善人。" "諸比丘，非善人如何行為如非善人？在此，諸比丘，非善人殺生，偷盜，邪淫。諸比丘，非善人就是這樣行為如非善人。" "諸比丘，非善人如何見解如非善人？在此，諸比丘，非善人持有這樣的見解：'沒有佈施，沒有供養，沒有祭祀，沒有善惡業的果報，沒有此世，沒有他世，沒有母親，沒有父親，沒有化生的眾生，世上沒有正行正道的沙門婆羅門，他們依自己的智慧證悟此世他世並宣說。'諸比丘，非善人就是這樣見解如非善人。" "諸比丘，非善人如何佈施如非善人？在此，諸比丘，非善人不恭敬地佈施，不親手佈施，不恭謹地佈施，佈施廢物，佈施時不相信有果報。諸比丘，非善人就是這樣佈施如非善人。" "諸比丘，那非善人如此具有非善法，如此親近非善人，如此思維如非善人，如此謀劃如非善人，如此言語如非善人，如此行為如非善人，如此見解如非善人；如此佈施如非善人後，身壞命終，會轉生到非善人所去之處。諸比丘，什麼是非善人所去之處？地獄或畜生道。"
『『Jāneyya nu kho, bhikkhave, sappuriso sappurisaṃ – 『sappuriso ayaṃ bhava』』』nti? 『『Evaṃ , bhante』』. 『『Sādhu, bhikkhave; ṭhānametaṃ, bhikkhave, vijjati yaṃ sappuriso sappurisaṃ jāneyya – 『sappuriso ayaṃ bhava』nti. Jāneyya pana, bhikkhave, sappuriso asappurisaṃ – 『asappuriso ayaṃ bhava』』』nti? 『『Evaṃ, bhante』』. 『『Sādhu, bhikkhave; etampi kho, bhikkhave, ṭhānaṃ vijjati yaṃ sappuriso asappurisaṃ jāneyya – 『asappuriso ayaṃ bhava』nti. Sappuriso, bhikkhave, saddhammasamannāgato hoti, sappurisabhatti hoti, sappurisacintī hoti, sappurisamantī hoti, sappurisavāco hoti, sappurisakammanto hoti, sappurisadiṭṭhi hoti; sappurisadānaṃ deti』』.

『『Kathañca, bhikkhave, sappuriso saddhammasamannāgato hoti? Idha, bhikkhave, sappuriso saddho hoti, hirimā hoti, ottappī hoti, bahussuto hoti, āraddhavīriyo hoti, upaṭṭhitassati hoti, paññavā hoti. Evaṃ kho, bhikkhave, sappuriso saddhammasamannāgato hoti.

『『Kathañca, bhikkhave, sappuriso sappurisabhatti hoti? Idha, bhikkhave, sappurisassa ye te samaṇabrāhmaṇā saddhā hirimanto ottappino bahussutā āraddhavīriyā upaṭṭhitassatino paññavanto tyāssa mittā honti, te sahāyā. Evaṃ kho, bhikkhave, sappuriso sappurisabhatti hoti.

『『Kathañca, bhikkhave, sappuriso sappurisacintī hoti? Idha, bhikkhave, sappuriso nevattabyābādhāya ceteti, na parabyābādhāya ceteti, na ubhayabyābādhāya ceteti. Evaṃ kho, bhikkhave, sappuriso sappurisacintī hoti.

『『Kathañca, bhikkhave, sappuriso sappurisamantī hoti? Idha, bhikkhave, sappuriso nevattabyābādhāya manteti, na parabyābādhāya manteti, na ubhayabyābādhāya manteti. Evaṃ kho, bhikkhave, sappuriso sappurisamantī hoti.

『『Kathañca, bhikkhave, sappuriso sappurisavāco hoti? Idha, bhikkhave, sappuriso musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti. Evaṃ kho, bhikkhave, sappuriso sappurisavāco hoti.

『『Kathañca, bhikkhave, sappuriso sappurisakammanto hoti? Idha, bhikkhave, sappuriso pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti. Evaṃ kho, bhikkhave, sappuriso sappurisakammanto hoti.

『『Kathañca , bhikkhave, sappuriso sappurisadiṭṭhi hoti? Idha, bhikkhave, sappuriso evaṃdiṭṭhi hoti – 『atthi dinnaṃ, atthi yiṭṭhaṃ, atthi hutaṃ, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, atthi ayaṃ loko , atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī』ti. Evaṃ kho, bhikkhave, sappuriso sappurisadiṭṭhi hoti.

『『Kathañca, bhikkhave, sappuriso sappurisadānaṃ deti? Idha, bhikkhave, sappuriso sakkaccaṃ dānaṃ deti, sahatthā dānaṃ deti, cittīkatvā dānaṃ deti, anapaviṭṭhaṃ dānaṃ deti, āgamanadiṭṭhiko dānaṃ deti. Evaṃ kho, bhikkhave, sappuriso sappurisadānaṃ deti.

『『So, bhikkhave, sappuriso evaṃ saddhammasamannāgato, evaṃ sappurisabhatti, evaṃ sappurisacintī, evaṃ sappurisamantī, evaṃ sappurisavāco, evaṃ sappurisakammanto, evaṃ sappurisadiṭṭhi; evaṃ sappurisadānaṃ datvā kāyassa bhedā paraṃ maraṇā yā sappurisānaṃ gati tattha upapajjati. Kā ca, bhikkhave, sappurisānaṃ gati? Devamahattatā vā manussamahattatā vā』』ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Cūḷapuṇṇamasuttaṃ niṭṭhitaṃ dasamaṃ.

Devadahavaggo niṭṭhito paṭhamo.

"諸比丘，善人能否知道另一個善人：'此人是善人'？""能，世尊。""善哉，諸比丘；這是可能的，有機會善人能知道另一個善人：'此人是善人'。那麼，諸比丘，善人能否知道非善人：'此人是非善人'？""能，世尊。""善哉，諸比丘；這也是可能的，有機會善人能知道非善人：'此人是非善人'。諸比丘，善人具有善法，親近善人，思維如善人，謀劃如善人，言語如善人，行為如善人，見解如善人；他佈施如善人。" "諸比丘，善人如何具有善法？在此，諸比丘，善人有信仰，有慚愧，有畏懼，多聞，精進，正念，有智慧。諸比丘，善人就是這樣具有善法。" "諸比丘，善人如何親近善人？在此，諸比丘，善人以那些有信仰、有慚愧、有畏懼、多聞、精進、正念、有智慧的沙門婆羅門為朋友、為夥伴。諸比丘，善人就是這樣親近善人。" "諸比丘，善人如何思維如善人？在此，諸比丘，善人既不思考傷害自己，也不思考傷害他人，也不思考傷害雙方。諸比丘，善人就是這樣思維如善人。" "諸比丘，善人如何謀劃如善人？在此，諸比丘，善人既不謀劃傷害自己，也不謀劃傷害他人，也不謀劃傷害雙方。諸比丘，善人就是這樣謀劃如善人。" "諸比丘，善人如何言語如善人？在此，諸比丘，善人遠離妄語，遠離離間語，遠離粗惡語，遠離綺語。諸比丘，善人就是這樣言語如善人。" "諸比丘，善人如何行為如善人？在此，諸比丘，善人遠離殺生，遠離偷盜，遠離邪淫。諸比丘，善人就是這樣行為如善人。" "諸比丘，善人如何見解如善人？在此，諸比丘，善人持有這樣的見解：'有佈施，有供養，有祭祀，有善惡業的果報，有此世，有他世，有母親，有父親，有化生的眾生，世上有正行正道的沙門婆羅門，他們依自己的智慧證悟此世他世並宣說。'諸比丘，善人就是這樣見解如善人。" "諸比丘，善人如何佈施如善人？在此，諸比丘，善人恭敬地佈施，親手佈施，恭謹地佈施，佈施非廢物，佈施時相信有果報。諸比丘，善人就是這樣佈施如善人。" "諸比丘，那善人如此具有善法，如此親近善人，如此思維如善人，如此謀劃如善人，如此言語如善人，如此行為如善人，如此見解如善人；如此佈施如善人後，身壞命終，會轉生到善人所去之處。諸比丘，什麼是善人所去之處？天界的大果報或人間的大果報。" 世尊如此說。那些比丘滿意歡喜世尊所說。小滿月經終。第十完。天臂品終。第一完。

Tassuddānaṃ –

Devadahaṃ pañcattayaṃ, kinti-sāma-sunakkhattaṃ;

Sappāya-gaṇa-gopaka-mahāpuṇṇacūḷapuṇṇañcāti.

其摘要如下：天臂與五三，如何與沙摩與善宿；適宜與群與守護，大滿月與小滿月。