B0102020302anupadavaggo（漸進經）c3.5s

  1. Anupadavaggo

  2. Anupadasuttaṃ

  3. 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 –

『『Paṇḍito, bhikkhave, sāriputto; mahāpañño, bhikkhave, sāriputto; puthupañño, bhikkhave, sāriputto; hāsapañño [hāsupañño (sī. pī.)], bhikkhave, sāriputto; javanapañño, bhikkhave, sāriputto; tikkhapañño, bhikkhave, sāriputto; nibbedhikapañño, bhikkhave, sāriputto; sāriputto, bhikkhave, aḍḍhamāsaṃ anupadadhammavipassanaṃ vipassati. Tatridaṃ, bhikkhave, sāriputtassa anupadadhammavipassanāya hoti.

  1. 逐句品

  2. 逐句經 如是我聞。一時，世尊住舍衛城（現今的薩赫特-馬赫特）祇樹給孤獨園。在那裡，世尊召喚比丘們說："諸比丘。"那些比丘回答世尊說："尊者。"世尊如是說： "諸比丘，舍利弗是智者；諸比丘，舍利弗是大慧者；諸比丘，舍利弗是廣慧者；諸比丘，舍利弗是捷慧者；諸比丘，舍利弗是速慧者；諸比丘，舍利弗是利慧者；諸比丘，舍利弗是抉擇慧者；諸比丘，舍利弗半個月中修習逐句法觀。諸比丘，這就是舍利弗的逐句法觀。

  3. 『『Idha, bhikkhave, sāriputto vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Ye ca paṭhame jhāne [paṭhamajjhāne (ka. sī. pī. ka.)] dhammā vitakko ca vicāro ca pīti ca sukhañca cittekaggatā ca, phasso vedanā saññā cetanā cittaṃ chando adhimokkho vīriyaṃ sati upekkhā manasikāro – tyāssa dhammā anupadavavatthitā honti. Tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. So evaṃ pajānāti – 『evaṃ kirame dhammā ahutvā sambhonti, hutvā paṭiventī』ti. So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho [appaṭibandho (ka.)] vippamutto visaṃyutto vimariyādīkatena cetasā viharati. So 『atthi uttari nissaraṇa』nti pajānāti. Tabbahulīkārā atthitvevassa [atthitevassa (sī. pī.)] hoti.

『『Puna caparaṃ, bhikkhave, sāriputto vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Ye ca dutiye jhāne dhammā – ajjhattaṃ sampasādo ca pīti ca sukhañca cittekaggatā ca, phasso vedanā saññā cetanā cittaṃ chando adhimokkho vīriyaṃ sati upekkhā manasikāro – tyāssa dhammā anupadavavatthitā honti. Tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. So evaṃ pajānāti – 『evaṃ kirame dhammā ahutvā sambhonti, hutvā paṭiventī』ti. So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṃyutto vimariyādīkatena cetasā viharati. So 『atthi uttari nissaraṇa』nti pajānāti. Tabbahulīkārā atthitvevassa hoti.

『『Puna caparaṃ, bhikkhave, sāriputto pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti. Yaṃ taṃ ariyā ācikkhanti – 『upekkhako satimā sukhavihārī』ti tatiyaṃ jhānaṃ upasampajja viharati. Ye ca tatiye jhāne dhammā – sukhañca sati ca sampajaññañca cittekaggatā ca, phasso vedanā saññā cetanā cittaṃ chando adhimokkho vīriyaṃ sati upekkhā manasikāro – tyāssa dhammā anupadavavatthitā honti, tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. So evaṃ pajānāti – 『evaṃ kirame dhammā ahutvā sambhonti, hutvā paṭiventī』ti. So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṃyutto vimariyādīkatena cetasā viharati. So 『atthi uttari nissaraṇa』nti pajānāti. Tabbahulīkārā atthitvevassa hoti.

『『Puna caparaṃ, bhikkhave, sāriputto sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Ye ca catutthe jhāne dhammā – upekkhā adukkhamasukhā vedanā passaddhattā cetaso anābhogo satipārisuddhi cittekaggatā ca, phasso vedanā saññā cetanā cittaṃ chando adhimokkho vīriyaṃ sati upekkhā manasikāro – tyāssa dhammā anupadavavatthitā honti. Tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. So evaṃ pajānāti – 『evaṃ kirame dhammā ahutvā sambhonti, hutvā paṭiventī』ti. So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṃyutto vimariyādīkatena cetasā viharati. So 『atthi uttari nissaraṇa』nti pajānāti. Tabbahulīkārā atthitvevassa hoti.

"在此，諸比丘，舍利弗遠離欲樂，遠離不善法，具有尋、伺，有由離生喜、樂的初禪，進入后安住。在初禪中的這些法：尋、伺、喜、樂、心一境性，以及觸、受、想、思、心、欲、勝解、精進、念、舍、作意——這些法被他逐一確立。這些法生起時他知道，住立時他知道，消失時他知道。他如是了知：'這些法本無而生，有已還滅。'他對這些法不依附、不執著、不繫縛、不束縛，而是解脫、離系，以無障礙之心而住。他了知'有更上的出離'。由於多修習，他確實如此。 "再者，諸比丘，舍利弗止息尋、伺，內心清凈，心成一境，無尋無伺，有由定生喜、樂的第二禪，進入后安住。在第二禪中的這些法：內心清凈、喜、樂、心一境性，以及觸、受、想、思、心、欲、勝解、精進、念、舍、作意——這些法被他逐一確立。這些法生起時他知道，住立時他知道，消失時他知道。他如是了知：'這些法本無而生，有已還滅。'他對這些法不依附、不執著、不繫縛、不束縛，而是解脫、離系，以無障礙之心而住。他了知'有更上的出離'。由於多修習，他確實如此。 "再者，諸比丘，舍利弗離喜，住于舍，正念正知，以身受樂，正如聖者們所說的'舍念樂住'的第三禪，進入后安住。在第三禪中的這些法：樂、念、正知、心一境性，以及觸、受、想、思、心、欲、勝解、精進、念、舍、作意——這些法被他逐一確立。這些法生起時他知道，住立時他知道，消失時他知道。他如是了知：'這些法本無而生，有已還滅。'他對這些法不依附、不執著、不繫縛、不束縛，而是解脫、離系，以無障礙之心而住。他了知'有更上的出離'。由於多修習，他確實如此。 "再者，諸比丘，舍利弗舍斷樂與苦，先前的喜憂已滅，不苦不樂，具足舍念清凈的第四禪，進入后安住。在第四禪中的這些法：舍、不苦不樂受、心的輕安、不作意、唸的清凈、心一境性，以及觸、受、想、思、心、欲、勝解、精進、念、舍、作意——這些法被他逐一確立。這些法生起時他知道，住立時他知道，消失時他知道。他如是了知：'這些法本無而生，有已還滅。'他對這些法不依附、不執著、不繫縛、不束縛，而是解脫、離系，以無障礙之心而住。他了知'有更上的出離'。由於多修習，他確實如此。

『『Puna caparaṃ, bhikkhave, sāriputto sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā 『ananto ākāso』ti ākāsānañcāyatanaṃ upasampajja viharati. Ye ca ākāsānañcāyatane dhammā – ākāsānañcāyatanasaññā ca cittekaggatā ca phasso vedanā saññā cetanā cittaṃ chando adhimokkho vīriyaṃ sati upekkhā manasikāro – tyāssa dhammā anupadavavatthitā honti. Tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. So evaṃ pajānāti – 『evaṃ kirame dhammā ahutvā sambhonti, hutvā paṭiventī』ti. So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṃyutto vimariyādīkatena cetasā viharati. So 『atthi uttari nissaraṇa』nti pajānāti. Tabbahulīkārā atthitvevassa hoti.

『『Puna caparaṃ, bhikkhave, sāriputto sabbaso ākāsānañcāyatanaṃ samatikkamma 『anantaṃ viññāṇa』nti viññāṇañcāyatanaṃ upasampajja viharati. Ye ca viññāṇañcāyatane dhammā – viññāṇañcāyatanasaññā ca cittekaggatā ca, phasso vedanā saññā cetanā cittaṃ chando adhimokkho vīriyaṃ sati upekkhā manasikāro – tyāssa dhammā anupadavavatthitā honti. Tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. So evaṃ pajānāti – 『evaṃ kirame dhammā ahutvā sambhonti, hutvā paṭiventī』ti. So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṃyutto vimariyādīkatena cetasā viharati. So 『atthi uttari nissaraṇa』nti pajānāti. Tabbahulīkārā atthitvevassa hoti.

『『Puna caparaṃ, bhikkhave, sāriputto sabbaso viññāṇañcāyatanaṃ samatikkamma 『natthi kiñcī』ti ākiñcaññāyatanaṃ upasampajja viharati. Ye ca ākiñcaññāyatane dhammā – ākiñcaññāyatanasaññā ca cittekaggatā ca, phasso vedanā saññā cetanā cittaṃ chando adhimokkho vīriyaṃ sati upekkhā manasikāro – tyāssa dhammā anupadavavatthitā honti. Tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. So evaṃ pajānāti – 『evaṃ kirame dhammā ahutvā sambhonti, hutvā paṭiventī』ti. So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṃyutto vimariyādīkatena cetasā viharati. So 『atthi uttari nissaraṇa』nti pajānāti. Tabbahulīkārā atthitvevassa hoti.

  1. 『『Puna caparaṃ, bhikkhave, sāriputto sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. So tāya samāpattiyā sato vuṭṭhahati. So tāya samāpattiyā sato vuṭṭhahitvā ye dhammā [ye te dhammā (sī.)] atītā niruddhā vipariṇatā te dhamme samanupassati – 『evaṃ kirame dhammā ahutvā sambhonti, hutvā paṭiventī』ti. So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṃyutto vimariyādīkatena cetasā viharati. So 『atthi uttari nissaraṇa』nti pajānāti. Tabbahulīkārā atthitvevassa hoti.

  2. 『『Puna caparaṃ, bhikkhave, sāriputto sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati. Paññāya cassa disvā āsavā parikkhīṇā honti. So tāya samāpattiyā sato vuṭṭhahati. So tāya samāpattiyā sato vuṭṭhahitvā ye dhammā atītā niruddhā vipariṇatā te dhamme samanupassati – 『evaṃ kirame dhammā ahutvā sambhonti, hutvā paṭiventī』ti. So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṃyutto vimariyādīkatena cetasā viharati. So 『natthi uttari nissaraṇa』nti pajānāti. Tabbahulīkārā natthitvevassa hoti.

"再者，諸比丘，舍利弗完全超越色想，滅除有對想，不作意種種想，[思維]'虛空無邊'，進入空無邊處而住。在空無邊處的這些法：空無邊處想、心一境性，以及觸、受、想、思、心、欲、勝解、精進、念、舍、作意——這些法被他逐一確立。這些法生起時他知道，住立時他知道，消失時他知道。他如是了知：'這些法本無而生，有已還滅。'他對這些法不依附、不執著、不繫縛、不束縛，而是解脫、離系，以無障礙之心而住。他了知'有更上的出離'。由於多修習，他確實如此。 "再者，諸比丘，舍利弗完全超越空無邊處，[思維]'識無邊'，進入識無邊處而住。在識無邊處的這些法：識無邊處想、心一境性，以及觸、受、想、思、心、欲、勝解、精進、念、舍、作意——這些法被他逐一確立。這些法生起時他知道，住立時他知道，消失時他知道。他如是了知：'這些法本無而生，有已還滅。'他對這些法不依附、不執著、不繫縛、不束縛，而是解脫、離系，以無障礙之心而住。他了知'有更上的出離'。由於多修習，他確實如此。 "再者，諸比丘，舍利弗完全超越識無邊處，[思維]'無所有'，進入無所有處而住。在無所有處的這些法：無所有處想、心一境性，以及觸、受、想、思、心、欲、勝解、精進、念、舍、作意——這些法被他逐一確立。這些法生起時他知道，住立時他知道，消失時他知道。他如是了知：'這些法本無而生，有已還滅。'他對這些法不依附、不執著、不繫縛、不束縛，而是解脫、離系，以無障礙之心而住。他了知'有更上的出離'。由於多修習，他確實如此。 95. "再者，諸比丘，舍利弗完全超越無所有處，進入非想非非想處而住。他從那定中正念出定。從那定中正念出定后，他觀察那些已過去、已滅盡、已變異的法：'這些法本無而生，有已還滅。'他對這些法不依附、不執著、不繫縛、不束縛，而是解脫、離系，以無障礙之心而住。他了知'有更上的出離'。由於多修習，他確實如此。 96. "再者，諸比丘，舍利弗完全超越非想非非想處，進入想受滅盡定而住。以慧觀察，他的諸漏已盡。他從那定中正念出定。從那定中正念出定后，他觀察那些已過去、已滅盡、已變異的法：'這些法本無而生，有已還滅。'他對這些法不依附、不執著、不繫縛、不束縛，而是解脫、離系，以無障礙之心而住。他了知'沒有更上的出離'。由於多修習，他確實如此。

  1. 『『Yaṃ kho taṃ, bhikkhave, sammā vadamāno vadeyya – 『vasippatto pāramippatto ariyasmiṃ sīlasmiṃ, vasippatto pāramippatto ariyasmiṃ samādhismiṃ, vasippatto pāramippatto ariyāya paññāya , vasippatto pāramippatto ariyāya vimuttiyā』ti, sāriputtameva taṃ sammā vadamāno vadeyya – 『vasippatto pāramippatto ariyasmiṃ sīlasmiṃ, vasippatto pāramippatto ariyasmiṃ samādhismiṃ, vasippatto pāramippatto ariyāya paññāya, vasippatto pāramippatto ariyāya vimuttiyā』ti. Yaṃ kho taṃ, bhikkhave , sammā vadamāno vadeyya – 『bhagavato putto oraso mukhato jāto dhammajo dhammanimmito dhammadāyādo no āmisadāyādo』ti, sāriputtameva taṃ sammā vadamāno vadeyya – 『bhagavato putto oraso mukhato jāto dhammajo dhammanimmito dhammadāyādo no āmisadāyādo』ti. Sāriputto, bhikkhave, tathāgatena anuttaraṃ dhammacakkaṃ pavattitaṃ sammadeva anuppavattetī』』ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Anupadasuttaṃ niṭṭhitaṃ paṭhamaṃ.

  1. Chabbisodhanasuttaṃ

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

『『Idha, bhikkhave, bhikkhu aññaṃ byākaroti – 『khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī』ti. Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ nappaṭikkositabbaṃ. Anabhinanditvā appaṭikkositvā pañho pucchitabbo – 『cattārome, āvuso, vohārā tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā. Katame cattāro? Diṭṭhe diṭṭhavāditā, sute sutavāditā, mute mutavāditā, viññāte viññātavāditā – ime kho, āvuso, cattāro vohārā tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā. Kathaṃ jānato panāyasmato, kathaṃ passato imesu catūsu vohāresu anupādāya āsavehi cittaṃ vimutta』nti? Khīṇāsavassa, bhikkhave, bhikkhuno vusitavato katakaraṇīyassa ohitabhārassa anuppattasadatthassa parikkhīṇabhavasaṃyojanassa sammadaññāvimuttassa ayamanudhammo hoti veyyākaraṇāya – 『diṭṭhe kho ahaṃ , āvuso, anupāyo anapāyo anissito appaṭibaddho vippamutto visaṃyutto vimariyādīkatena cetasā viharāmi. Sute kho ahaṃ, āvuso…pe… mute kho ahaṃ, āvuso… viññāte kho ahaṃ, āvuso, anupāyo anapāyo anissito appaṭibaddho vippamutto visaṃyutto vimariyādīkatena cetasā viharāmi. Evaṃ kho me, āvuso, jānato evaṃ passato imesu catūsu vohāresu anupādāya āsavehi cittaṃ vimutta』nti. Tassa, bhikkhave, bhikkhuno 『sādhū』ti bhāsitaṃ abhinanditabbaṃ anumoditabbaṃ. 『Sādhū』ti bhāsitaṃ abhinanditvā anumoditvā uttariṃ pañho pucchitabbo.

  1. "諸比丘，如果有人正確地說：'在聖戒中已得自在、已達彼岸，在聖定中已得自在、已達彼岸，在聖慧中已得自在、已達彼岸，在聖解脫中已得自在、已達彼岸'，那麼他正確地說的就是舍利弗——'在聖戒中已得自在、已達彼岸，在聖定中已得自在、已達彼岸，在聖慧中已得自在、已達彼岸，在聖解脫中已得自在、已達彼岸'。諸比丘，如果有人正確地說：'世尊之子，從口而生，從法而生，由法所造，法的繼承人，非物質的繼承人'，那麼他正確地說的就是舍利弗——'世尊之子，從口而生，從法而生，由法所造，法的繼承人，非物質的繼承人'。諸比丘，舍利弗能正確地轉如來所轉無上法輪。" 世尊如是說。那些比丘滿意歡喜世尊所說。 逐句經終第一。

  2. 六凈經 如是我聞。一時，世尊住舍衛城（現今的薩赫特-馬赫特）祇樹給孤獨園。在那裡，世尊召喚比丘們說："諸比丘。"那些比丘回答世尊說："尊者。"世尊如是說： "在此，諸比丘，有比丘宣稱證得阿羅漢果：'我了知生已盡，梵行已立，所作已辦，不受後有。'諸比丘，對於該比丘所說，不應贊同也不應反對。不贊同也不反對后，應問這樣的問題：'朋友，有四種表述，為彼世尊、知者、見者、阿羅漢、正等正覺者所正確宣說。哪四種？即：所見之表述，所聞之表述，所覺之表述，所識之表述。朋友，這四種表述為彼世尊、知者、見者、阿羅漢、正等正覺者所正確宣說。尊者如何知、如何見，于這四種表述中，心無取著而從諸漏解脫？'諸比丘，對於漏盡比丘，已住立，已作所應作，已卸重擔，已得自利，已盡有結，正智解脫者，這是他回答的適當方式：'朋友，關於所見，我無依附、無執著、無繫縛、無束縛，而是解脫、離系，以無障礙之心而住。朋友，關於所聞...所覺...所識，我無依附、無執著、無繫縛、無束縛，而是解脫、離系，以無障礙之心而住。朋友，我如是知、如是見，于這四種表述中，心無取著而從諸漏解脫。'諸比丘，對於該比丘，應說'善哉'，應贊同、隨喜。說'善哉'並贊同、隨喜后，應進一步問問題。

  3. 『『『Pañcime, āvuso, upādānakkhandhā tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā. Katame pañca? Seyyathidaṃ – rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho – ime kho, āvuso, pañcupādānakkhandhā tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā. Kathaṃ jānato panāyasmato, kathaṃ passato imesu pañcasu upādānakkhandhesu anupādāya āsavehi cittaṃ vimutta』nti? Khīṇāsavassa, bhikkhave, bhikkhuno vusitavato katakaraṇīyassa ohitabhārassa anuppattasadatthassa parikkhīṇabhavasaṃyojanassa sammadaññāvimuttassa ayamanudhammo hoti veyyākaraṇāya – 『rūpaṃ kho ahaṃ, āvuso, abalaṃ virāgunaṃ [virāgaṃ (sī. pī.), virāgutaṃ (ṭīkā)] anassāsikanti viditvā ye rūpe upāyūpādānā [upayūpādānā (ka.)] cetaso adhiṭṭhānābhinivesānusayā tesaṃ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṃ me cittanti pajānāmi. Vedanaṃ kho ahaṃ, āvuso…pe… saññaṃ kho ahaṃ, āvuso… saṅkhāre kho ahaṃ, āvuso… viññāṇaṃ kho ahaṃ, āvuso, abalaṃ virāgunaṃ anassāsikanti viditvā ye viññāṇe upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṃ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṃ me cittanti pajānāmi. Evaṃ kho me, āvuso, jānato evaṃ passato imesu pañcasu upādānakkhandhesu anupādāya āsavehi cittaṃ vimutta』nti. Tassa, bhikkhave, bhikkhuno 『sādhū』ti bhāsitaṃ abhinanditabbaṃ, anumoditabbaṃ. 『Sādhū』ti bhāsitaṃ abhinanditvā anumoditvā uttariṃ pañho pucchitabbo.

  4. 『『『Chayimā , āvuso, dhātuyo tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā. Katamā cha? Pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu – imā kho, āvuso, cha dhātuyo tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā. Kathaṃ jānato panāyasmato, kathaṃ passato imāsu chasu dhātūsu anupādāya āsavehi cittaṃ vimutta』nti? Khīṇāsavassa, bhikkhave, bhikkhuno vusitavato katakaraṇīyassa ohitabhārassa anuppattasadatthassa parikkhīṇabhavasaṃyojanassa sammadaññāvimuttassa ayamanudhammo hoti veyyākaraṇāya – 『pathavīdhātuṃ kho ahaṃ, āvuso, na attato upagacchiṃ, na ca pathavīdhātunissitaṃ attānaṃ. Ye ca pathavīdhātunissitā upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṃ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṃ me cittanti pajānāmi. Āpodhātuṃ kho ahaṃ, āvuso…pe… tejodhātuṃ kho ahaṃ, āvuso… vāyodhātuṃ kho ahaṃ, āvuso… ākāsadhātuṃ kho ahaṃ, āvuso… viññāṇadhātuṃ kho ahaṃ, āvuso, na attato upagacchiṃ, na ca viññāṇadhātunissitaṃ attānaṃ. Ye ca viññāṇadhātunissitā upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṃ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṃ me cittanti pajānāmi. Evaṃ kho me, āvuso, jānato, evaṃ passato imāsu chasu dhātūsu anupādāya āsavehi cittaṃ vimutta』nti. Tassa, bhikkhave, bhikkhuno 『sādhū』ti bhāsitaṃ abhinanditabbaṃ, anumoditabbaṃ. 『Sādhū』ti bhāsitaṃ abhinanditvā anumoditvā uttariṃ pañho pucchitabbo.

"'朋友，有五取蘊，為彼世尊、知者、見者、阿羅漢、正等正覺者所正確宣說。哪五種？即：色取蘊、受取蘊、想取蘊、行取蘊、識取蘊。朋友，這五取蘊為彼世尊、知者、見者、阿羅漢、正等正覺者所正確宣說。尊者如何知、如何見，于這五取蘊中，心無取著而從諸漏解脫？'諸比丘，對於漏盡比丘，已住立，已作所應作，已卸重擔，已得自利，已盡有結，正智解脫者，這是他回答的適當方式：'朋友，我了知色是無力、離貪、不可依靠的，凡是對色的依附、執取、心的執著、固執、潛在傾向，由於它們的滅盡、離貪、止息、捨棄、放下，我了知我的心已解脫。朋友，我了知受...想...行...識是無力、離貪、不可依靠的，凡是對識的依附、執取、心的執著、固執、潛在傾向，由於它們的滅盡、離貪、止息、捨棄、放下，我了知我的心已解脫。朋友，我如是知、如是見，于這五取蘊中，心無取著而從諸漏解脫。'諸比丘，對於該比丘，應說'善哉'，應贊同、隨喜。說'善哉'並贊同、隨喜后，應進一步問問題。 "'朋友，有六界，為彼世尊、知者、見者、阿羅漢、正等正覺者所正確宣說。哪六種？即：地界、水界、火界、風界、空界、識界。朋友，這六界為彼世尊、知者、見者、阿羅漢、正等正覺者所正確宣說。尊者如何知、如何見，于這六界中，心無取著而從諸漏解脫？'諸比丘，對於漏盡比丘，已住立，已作所應作，已卸重擔，已得自利，已盡有結，正智解脫者，這是他回答的適當方式：'朋友，我不將地界視為自我，也不認為有依地界的自我。凡是依地界的依附、執取、心的執著、固執、潛在傾向，由於它們的滅盡、離貪、止息、捨棄、放下，我了知我的心已解脫。朋友，我不將水界...火界...風界...空界...識界視為自我，也不認為有依識界的自我。凡是依識界的依附、執取、心的執著、固執、潛在傾向，由於它們的滅盡、離貪、止息、捨棄、放下，我了知我的心已解脫。朋友，我如是知、如是見，于這六界中，心無取著而從諸漏解脫。'諸比丘，對於該比丘，應說'善哉'，應贊同、隨喜。說'善哉'並贊同、隨喜后，應進一步問問題。

  1. 『『『Cha kho panimāni, āvuso, ajjhattikabāhirāni [ajjhattikāni bāhirāni (syā. kaṃ. pī.)] āyatanāni tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātāni. Katamāni cha? Cakkhu ceva rūpā ca, sotañca saddā ca, ghānañca gandhā ca, jivhā ca rasā ca, kāyo ca phoṭṭhabbā ca, mano ca dhammā ca – imāni kho, āvuso, cha ajjhattikabāhirāni āyatanāni tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātāni. Kathaṃ jānato panāyasmato, kathaṃ passato imesu chasu ajjhattikabāhiresu āyatanesu anupādāya āsavehi cittaṃ vimutta』nti? Khīṇāsavassa, bhikkhave, bhikkhuno vusitavato katakaraṇīyassa ohitabhārassa anuppattasadatthassa parikkhīṇabhavasaṃyojanassa sammadaññāvimuttassa ayamanudhammo hoti veyyākaraṇāya – 『cakkhusmiṃ, āvuso, rūpe cakkhuviññāṇe cakkhuviññāṇaviññātabbesu dhammesu yo chando yo rāgo yā nandī [nandi (sī. syā. kaṃ. pī.)] yā taṇhā ye ca upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṃ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṃ me cittanti pajānāmi. Sotasmiṃ, āvuso, sadde sotaviññāṇe…pe… ghānasmiṃ, āvuso, gandhe ghānaviññāṇe… jivhāya, āvuso, rase jivhāviññāṇe… kāyasmiṃ, āvuso, phoṭṭhabbe kāyaviññāṇe… manasmiṃ, āvuso, dhamme manoviññāṇe manoviññāṇaviññātabbesu dhammesu yo chando yo rāgo yā nandī yā taṇhā ye ca upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṃ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṃ me cittanti pajānāmi. Evaṃ kho me, āvuso, jānato evaṃ passato imesu chasu ajjhattikabāhiresu āyatanesu anupādāya āsavehi cittaṃ vimutta』nti. Tassa, bhikkhave, bhikkhuno 『sādhū』ti bhāsitaṃ abhinanditabbaṃ anumoditabbaṃ. 『Sādhū』ti bhāsitaṃ abhinanditvā anumoditvā uttariṃ pañho pucchitabbo.

"'朋友，有六內外處，為彼世尊、知者、見者、阿羅漢、正等正覺者所正確宣說。哪六種？即：眼與色、耳與聲、鼻與香、舌與味、身與觸、意與法。朋友，這六內外處為彼世尊、知者、見者、阿羅漢、正等正覺者所正確宣說。尊者如何知、如何見，于這六內外處中，心無取著而從諸漏解脫？'諸比丘，對於漏盡比丘，已住立，已作所應作，已卸重擔，已得自利，已盡有結，正智解脫者，這是他回答的適當方式：'朋友，對於眼、色、眼識及眼識所識知的法，凡是欲、貪、喜、愛，以及依附、執取、心的執著、固執、潛在傾向，由於它們的滅盡、離貪、止息、捨棄、放下，我了知我的心已解脫。朋友，對於耳、聲、耳識...鼻、香、鼻識...舌、味、舌識...身、觸、身識...意、法、意識及意識所識知的法，凡是欲、貪、喜、愛，以及依附、執取、心的執著、固執、潛在傾向，由於它們的滅盡、離貪、止息、捨棄、放下，我了知我的心已解脫。朋友，我如是知、如是見，于這六內外處中，心無取著而從諸漏解脫。'諸比丘，對於該比丘，應說'善哉'，應贊同、隨喜。說'善哉'並贊同、隨喜后，應進一步問問題。

  1. 『『『Kathaṃ jānato panāyasmato, kathaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṃkāramamaṃkāramānānusayā samūhatā』ti [susamūhatāti (sī. syā. kaṃ. pī.)]? Khīṇāsavassa , bhikkhave, bhikkhuno vusitavato katakaraṇīyassa ohitabhārassa anuppattasadatthassa parikkhīṇabhavasaṃyojanassa sammadaññāvimuttassa ayamanudhammo hoti veyyākaraṇāya – 『pubbe kho ahaṃ, āvuso, agāriyabhūto samāno aviddasu ahosiṃ. Tassa me tathāgato vā tathāgatasāvako vā dhammaṃ desesi. Tāhaṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhiṃ. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhiṃ – 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 kho ahaṃ, āvuso, 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 pabbajiṃ. So evaṃ pabbajito samāno bhikkhūnaṃ sikkhāsājīvasamāpanno pāṇātipātaṃ pahāya pāṇātipātā paṭivirato ahosiṃ nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī vihāsiṃ. Adinnādānaṃ pahāya adinnādānā paṭivirato ahosiṃ dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā vihāsiṃ. Abrahmacariyaṃ pahāya brahmacārī ahosiṃ ārācārī virato methunā gāmadhammā. Musāvādaṃ pahāya musāvādā paṭivirato ahosiṃ saccavādī saccasandho theto paccayiko avisaṃvādako lokassa. Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato ahosiṃ, 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 ahosiṃ. Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato ahosiṃ; yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā ahosiṃ. Samphappalāpaṃ pahāya samphappalāpā paṭivirato ahosiṃ; kālavādī bhūtavādī atthavādī dhammavādī vinayavādī nidhānavatiṃ vācaṃ bhāsitā ahosiṃ kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ.

『『So bījagāmabhūtagāmasamārambhā paṭivirato ahosiṃ, ekabhattiko ahosiṃ rattūparato virato vikālabhojanā. Naccagītavāditavisūkadassanā paṭivirato ahosiṃ. Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato ahosiṃ. Uccāsayanamahāsayanā paṭivirato ahosiṃ. Jātarūparajatapaṭiggahaṇā paṭivirato ahosiṃ, āmakadhaññapaṭiggahaṇā paṭivirato ahosiṃ, āmakamaṃsapaṭiggahaṇā paṭivirato ahosiṃ; itthikumārikapaṭiggahaṇā paṭivirato ahosiṃ, dāsidāsapaṭiggahaṇā paṭivirato ahosiṃ, ajeḷakapaṭiggahaṇā paṭivirato ahosiṃ, kukkuṭasūkarapaṭiggahaṇā paṭivirato ahosiṃ , hatthigavassavaḷavapaṭiggahaṇā paṭivirato ahosiṃ, khettavatthupaṭiggahaṇā paṭivirato ahosiṃ. Dūteyyapahiṇagamanānuyogā paṭivirato ahosiṃ, kayavikkayā paṭivirato ahosiṃ, tulākūṭakaṃsakūṭamānakūṭā paṭivirato ahosiṃ, ukkoṭanavañcananikatisāciyogā paṭivirato ahosiṃ, chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato ahosiṃ.

『『So santuṭṭho ahosiṃ kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva [yena yena ca (ka.)] pakkamiṃ samādāyeva pakkamiṃ. Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti; evameva kho ahaṃ, āvuso; santuṭṭho ahosiṃ kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamiṃ samādāyeva pakkamiṃ. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedesiṃ.

"'尊者如何知、如何見，於此有識之身及外部一切相中，我執、我所執、我慢隨眠已被根除？'諸比丘，對於漏盡比丘，已住立，已作所應作，已卸重擔，已得自利，已盡有結，正智解脫者，這是他回答的適當方式：'朋友，從前我作為在家人時是無知的。如來或如來弟子為我說法。我聽聞法后，對如來生起信心。具足此信心后，我如是思維：居家生活是狹隘，是塵垢之道；出家生活是開闊的。在家居住難以完全圓滿、完全清凈地修習如貝殼般光潔的梵行。我應當剃除鬚髮，披上袈裟衣，從在家生活出家，進入無家生活。' '朋友，我於後來捨棄或少或多的財富，捨棄或少或多的親屬，剃除鬚髮，披上袈裟衣，從在家生活出家，進入無家生活。如是出家后，我遵循比丘的學處和生活，舍離殺生，遠離殺生，放下棍杖，放下武器，有慚有愧，以慈悲心利益一切有情而住。舍離不與取，遠離不與取，只取所施，期待所施，以不偷盜、清凈的自我而住。舍離非梵行，成為梵行者，遠離淫慾，遠離村俗之法。舍離妄語，遠離妄語，說真實語，誠實可靠，不欺世間。舍離離間語，遠離離間語，不在此處聽到后在彼處說以離間此眾，不在彼處聽到后在此處說以離間彼眾；如是調解分裂者，增進和合者，喜好和合，樂於和合，歡喜和合，說能引起和合的話。舍離粗惡語，遠離粗惡語；說柔和、悅耳、可愛、入心、優雅、令眾喜歡、令眾愉悅的話。舍離綺語，遠離綺語；說應時語、真實語、有義語、法語、律語，說有價值的話，適時而說，有理有據，適度、有益的話。 '我遠離損害種子和植物。我一日一食，過午不食，遠離非時食。我遠離觀看歌舞、音樂、表演等娛樂。我遠離使用花鬘、香料、涂香、裝飾品和裝飾品。我遠離高廣大床。我遠離接受金銀。我遠離接受生谷。我遠離接受生肉。我遠離接受婦女和少女。我遠離接受奴婢。我遠離接受山羊和綿羊。我遠離接受雞和豬。我遠離接受象、牛、馬、騾。我遠離接受田地和房產。我遠離從事信使工作。我遠離買賣。我遠離欺騙性的秤、假幣和偽造的度量衡。我遠離賄賂、欺詐、欺騙和不誠實。我遠離傷害、殺戮、囚禁、搶劫、掠奪和暴力。 '我知足於蔽體的衣服和果腹的食物。無論去往何處，我只攜帶這些必需品。正如有翼之鳥，無論飛往何處，只以雙翼為負擔；同樣地，朋友，我知足於蔽體的衣服和果腹的食物。無論去往何處，我只攜帶這些必需品。具足此聖戒蘊，我內心感受無過失之樂。

  1. 『『So cakkhunā rūpaṃ disvā na nimittaggāhī ahosiṃ nānubyañjanaggāhī; yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjiṃ ; rakkhiṃ cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjiṃ. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…pe… jivhāya rasaṃ sāyitvā…pe… kāyena phoṭṭhabbaṃ phusitvā…pe… manasā dhammaṃ viññāya na nimittaggāhī ahosiṃ nānubyañjanaggāhī; yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjiṃ; rakkhiṃ manindriyaṃ, manindriye saṃvaraṃ āpajjiṃ. So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedesiṃ.

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

『『So iminā ca ariyena sīlakkhandhena samannāgato, (imāya ca ariyāya santuṭṭhiyā samannāgato,) [passa ma. ni. 1.296 cūḷahatthipadopame] iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato vivittaṃ senāsanaṃ bhajiṃ araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. So pacchābhattaṃ piṇḍapātapaṭikkanto nisīdiṃ pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.

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

  1. 『『So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja vihāsiṃ. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja vihāsiṃ.

『『So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmesiṃ. So idaṃ dukkhanti yathābhūtaṃ abbhaññāsiṃ, ayaṃ dukkhasamudayoti yathābhūtaṃ abbhaññāsiṃ, ayaṃ dukkhanirodhoti yathābhūtaṃ abbhaññāsiṃ, ayaṃ dukkhanirodhagāminī paṭipadāti yathābhūtaṃ abbhaññāsiṃ; ime āsavāti yathābhūtaṃ abbhaññāsiṃ, ayaṃ āsavasamudayoti yathābhūtaṃ abbhaññāsiṃ, ayaṃ āsavanirodhoti yathābhūtaṃ abbhaññāsiṃ, ayaṃ āsavanirodhagāminī paṭipadāti yathābhūtaṃ abbhaññāsiṃ. Tassa me evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccittha, bhavāsavāpi cittaṃ vimuccittha, avijjāsavāpi cittaṃ vimuccitthaः vimuttasmiṃ vimuttamiti ñāṇaṃ ahosi. Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti abbhaññāsiṃ. Evaṃ kho me, āvuso, jānato evaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṃkāramamaṃkāramānānusayā samūhatā』』ti . 『『Tassa, bhikkhave, bhikkhuno 『sādhū』ti bhāsitaṃ abhinanditabbaṃ anumoditabbaṃ. 『Sādhū』ti bhāsitaṃ abhinanditvā anumoditvā evamassa vacanīyo – 『lābhā no, āvuso, suladdhaṃ no, āvuso, ye mayaṃ āyasmantaṃ tādisaṃ sabrahmacāriṃ samanupassāmā』』』ti [passāmāti (sī.)].

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Chabbisodhanasuttaṃ niṭṭhitaṃ dutiyaṃ.

  1. Sappurisasuttaṃ

"我以眼見色時，不取相、不取隨相。因為若住于不防護眼根，則貪憂等惡不善法會流入，為此我修習防護，守護眼根，成就眼根律儀。以耳聞聲...以鼻嗅香...以舌嘗味...以身觸所觸...以意識法時，不取相、不取隨相。因為若住于不防護意根，則貪憂等惡不善法會流入，為此我修習防護，守護意根，成就意根律儀。具足此聖根律儀，我內心感受無雜染之樂。 "我於前進後退時保持正知，觀察回顧時保持正知，屈伸時保持正知，著僧伽梨、持缽、著衣時保持正知，于飲食嚼嘗時保持正知，大小便利時保持正知，於行住坐臥、覺寤、語默時保持正知。 "具足此聖戒蘊、此聖知足、此聖根律儀、此聖正念正知，我親近寂靜住處——林野、樹下、山巖、山洞、墳場、森林、露地、草堆。我于飯後，從乞食回來，結跏趺坐，保持身體正直，安立正念在前。 "我舍離對世間的貪慾，以離貪之心而住，凈化心中的貪慾。舍離瞋恚，以無瞋之心而住，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，內心平靜而住，凈化心中的掉舉惡作。舍離疑惑，超越疑惑而住，于善法無疑，凈化心中的疑惑。 "我舍離這五蓋，即心的污染、慧力的削弱者，離欲、離不善法，有尋有伺，有由離生喜、樂的初禪，進入后安住。尋伺寂止，內心清凈，心專一境，無尋無伺，有由定生喜、樂的第二禪...第三禪...第四禪，進入后安住。 "當心如是入定，清凈、明亮、無垢、離隨煩惱、柔軟、適業、穩固、不動搖時，我引導其趣向漏盡智。我如實了知：'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'。我如是知、如是見時，心從欲漏解脫，從有漏解脫，從無明漏解脫。解脫時生起解脫智：'生已盡，梵行已立，所作已辦，不受後有。'我了知如是。朋友，我如是知、如是見，於此有識之身及外部一切相中，我執、我所執、我慢隨眠已被根除。"諸比丘，對於該比丘，應說'善哉'，應贊同、隨喜。說'善哉'並贊同、隨喜后，應如是說："朋友，我們有得，我們善得，我們能見到如此的同梵行者。"' 世尊如是說。那些比丘滿意歡喜世尊所說。 六凈經終第二。 善人經

  1. 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 – 『『sappurisadhammañca vo, bhikkhave, desessāmi asappurisadhammañca. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī』』ti. 『『Evaṃ, bhante』』ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

『『Katamo ca, bhikkhave, asappurisadhammo? Idha, bhikkhave, asappuriso uccākulā pabbajito hoti. So iti paṭisañcikkhati – 『ahaṃ khomhi uccākulā pabbajito, ime panaññe bhikkhū na uccākulā pabbajitā』ti. So tāya uccākulīnatāya attānukkaṃseti, paraṃ vambheti. Ayaṃ [ayampi (sī. pī.)], bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – 『na kho uccākulīnatāya lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti , mohadhammā vā parikkhayaṃ gacchanti. No cepi uccākulā pabbajito hoti; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī , so tattha pujjo, so tattha pāsaṃso』ti. So paṭipadaṃyeva antaraṃ karitvā tāya uccākulīnatāya nevattānukkaṃseti na paraṃ vambheti. Ayaṃ, bhikkhave, sappurisadhammo.

『『Puna caparaṃ, bhikkhave, asappuriso mahākulā pabbajito hoti…pe… [yathā uccākulavāre tathā vitthāretabbaṃ] mahābhogakulā pabbajito hoti…pe… uḷārabhogakulā pabbajito hoti. So iti paṭisañcikkhati – 『ahaṃ khomhi uḷārabhogakulā pabbajito, ime panaññe bhikkhū na uḷārabhogakulā pabbajitā』ti. So tāya uḷārabhogatāya attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – 『na kho uḷārabhogatāya lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti. No cepi uḷārabhogakulā pabbajito hoti; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso』ti. So paṭipadaṃyeva antaraṃ karitvā tāya uḷārabhogatāya nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.

如是我聞。一時，世尊住舍衛城（現今的薩赫特-馬赫特）祇樹給孤獨園。在那裡，世尊召喚比丘們說："諸比丘。"那些比丘回答世尊說："尊者。"世尊如是說："諸比丘，我將為你們說善人法和非善人法。請諦聽，善思作意，我將說。"那些比丘回答世尊說："是的，尊者。"世尊如是說： "諸比丘，什麼是非善人法？在此，非善人出身高貴家族而出家。他如是思維：'我出身高貴家族而出家，而這些其他比丘不是出身高貴家族而出家。'他因這高貴出身而自讚毀他。諸比丘，這是非善人法。諸比丘，善人則如是思維：'不是因高貴出身而貪法得以滅盡，瞋法得以滅盡，癡法得以滅盡。即使不是出身高貴家族而出家，如果他依法而行、正行、隨法而行，他在此應受尊敬，他在此應受讚歎。'他只以修行為準則，既不因高貴出身而自讚，也不毀他。諸比丘，這是善人法。 "再者，諸比丘，非善人出身大家族而出家...出身大財富家族而出家...出身極富裕家族而出家。他如是思維：'我出身極富裕家族而出家，而這些其他比丘不是出身極富裕家族而出家。'他因這極富裕出身而自讚毀他。諸比丘，這也是非善人法。諸比丘，善人則如是思維：'不是因極富裕出身而貪法得以滅盡，瞋法得以滅盡，癡法得以滅盡。即使不是出身極富裕家族而出家，如果他依法而行、正行、隨法而行，他在此應受尊敬，他在此應受讚歎。'他只以修行為準則，既不因極富裕出身而自讚，也不毀他。諸比丘，這也是善人法。

  1. 『『Puna caparaṃ, bhikkhave, asappuriso ñāto hoti yasassī. So iti paṭisañcikkhati – 『ahaṃ khomhi ñāto yasassī, ime panaññe bhikkhū appaññātā appesakkhā』ti. So tena ñattena [ñātena (sī. ka.), ñātattena (syā. kaṃ. pī.)] attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – 『na kho ñattena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti. No cepi ñāto hoti yasassī; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo , so tattha pāsaṃso』ti. So paṭipadaṃyeva antaraṃ karitvā tena ñattena nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.

『『Puna caparaṃ, bhikkhave, asappuriso lābhī hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ. So iti paṭisañcikkhati – 『ahaṃ khomhi lābhī cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ, ime panaññe bhikkhū na lābhino cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārāna』nti. So tena lābhena attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – 『na kho lābhena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti. No cepi lābhī hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso』ti. So paṭipadaṃyeva antaraṃ karitvā tena lābhena nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.

『『Puna caparaṃ, bhikkhave, asappuriso bahussuto hoti. So iti paṭisañcikkhati – 『ahaṃ khomhi bahussuto, ime panaññe bhikkhū na bahussutā』ti. So tena bāhusaccena attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave , iti paṭisañcikkhati – 『na kho bāhusaccena lobhadhammā vā parikkhayaṃ gacchanti , dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti. No cepi bahussuto hoti; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso』ti. So paṭipadaṃyeva antaraṃ karitvā tena bāhusaccena nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.

『『Puna caparaṃ, bhikkhave, asappuriso vinayadharo hoti. So iti paṭisañcikkhati – 『ahaṃ khomhi vinayadharo, ime panaññe bhikkhū na vinayadharā』ti. So tena vinayadharattena attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – 『na kho vinayadharattena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti. No cepi vinayadharo hoti; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso』ti. So paṭipadaṃyeva antaraṃ karitvā tena vinayadharattena nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.

『『Puna caparaṃ, bhikkhave, asappuriso dhammakathiko hoti. So iti paṭisañcikkhati – 『ahaṃ khomhi dhammakathiko, ime panaññe bhikkhū na dhammakathikā』ti. So tena dhammakathikattena attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – 『na kho dhammakathikattena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti. No cepi dhammakathiko hoti; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso』ti. So paṭipadaṃyeva antaraṃ karitvā tena dhammakathikattena nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.

"再者，諸比丘，非善人是著名的、有名望的。他如是思維：'我是著名的、有名望的，而這些其他比丘不著名、無名望。'他因這名聲而自讚毀他。諸比丘，這也是非善人法。諸比丘，善人則如是思維：'不是因名聲而貪法得以滅盡，瞋法得以滅盡，癡法得以滅盡。即使不是著名的、有名望的，如果他依法而行、正行、隨法而行，他在此應受尊敬，他在此應受讚歎。'他只以修行為準則，既不因名聲而自讚，也不毀他。諸比丘，這也是善人法。 "再者，諸比丘，非善人獲得衣服、飲食、住處、病緣醫藥資具。他如是思維：'我獲得衣服、飲食、住處、病緣醫藥資具，而這些其他比丘不獲得衣服、飲食、住處、病緣醫藥資具。'他因這獲得而自讚毀他。諸比丘，這也是非善人法。諸比丘，善人則如是思維：'不是因獲得而貪法得以滅盡，瞋法得以滅盡，癡法得以滅盡。即使不獲得衣服、飲食、住處、病緣醫藥資具，如果他依法而行、正行、隨法而行，他在此應受尊敬，他在此應受讚歎。'他只以修行為準則，既不因獲得而自讚，也不毀他。諸比丘，這也是善人法。 "再者，諸比丘，非善人是多聞者。他如是思維：'我是多聞者，而這些其他比丘不是多聞者。'他因這多聞而自讚毀他。諸比丘，這也是非善人法。諸比丘，善人則如是思維：'不是因多聞而貪法得以滅盡，瞋法得以滅盡，癡法得以滅盡。即使不是多聞者，如果他依法而行、正行、隨法而行，他在此應受尊敬，他在此應受讚歎。'他只以修行為準則，既不因多聞而自讚，也不毀他。諸比丘，這也是善人法。 "再者，諸比丘，非善人是持律者。他如是思維：'我是持律者，而這些其他比丘不是持律者。'他因這持律而自讚毀他。諸比丘，這也是非善人法。諸比丘，善人則如是思維：'不是因持律而貪法得以滅盡，瞋法得以滅盡，癡法得以滅盡。即使不是持律者，如果他依法而行、正行、隨法而行，他在此應受尊敬，他在此應受讚歎。'他只以修行為準則，既不因持律而自讚，也不毀他。諸比丘，這也是善人法。 "再者，諸比丘，非善人是說法者。他如是思維：'我是說法者，而這些其他比丘不是說法者。'他因這說法而自讚毀他。諸比丘，這也是非善人法。諸比丘，善人則如是思維：'不是因說法而貪法得以滅盡，瞋法得以滅盡，癡法得以滅盡。即使不是說法者，如果他依法而行、正行、隨法而行，他在此應受尊敬，他在此應受讚歎。'他只以修行為準則，既不因說法而自讚，也不毀他。諸比丘，這也是善人法。

  1. 『『Puna caparaṃ, bhikkhave, asappuriso āraññiko hoti. So iti paṭisañcikkhati – 『ahaṃ khomhi āraññiko ime panaññe bhikkhū na āraññikā』ti. So tena āraññikattena attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – 『na kho āraññikattena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti. No cepi āraññiko hoti; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso』ti. So paṭipadaṃyeva antaraṃ karitvā tena āraññikattena nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.

『『Puna caparaṃ, bhikkhave, asappuriso paṃsukūliko hoti. So iti paṭisañcikkhati – 『ahaṃ khomhi paṃsukūliko, ime panaññe bhikkhū na paṃsukūlikā』ti. So tena paṃsukūlikattena attānukkaṃseti, paraṃ vambheti . Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – 『na kho paṃsukūlikattena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti. No cepi paṃsukūliko hoti; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso』ti. So paṭipadaṃyeva antaraṃ karitvā tena paṃsukūlikattena nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.

『『Puna caparaṃ, bhikkhave, asappuriso piṇḍapātiko hoti. So iti paṭisañcikkhati – 『ahaṃ khomhi piṇḍapātiko, ime panaññe bhikkhū na piṇḍapātikā』ti. So tena piṇḍapātikattena attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – 『na kho piṇḍapātikattena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti. No cepi piṇḍapātiko hoti; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso』ti. So paṭipadaṃyeva antaraṃ karitvā tena piṇḍapātikattena nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.

『『Puna caparaṃ, bhikkhave, asappuriso rukkhamūliko hoti. So iti paṭisañcikkhati – 『ahaṃ khomhi rukkhamūliko, ime panaññe bhikkhū na rukkhamūlikā』ti. So tena rukkhamūlikattena attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – 『na kho rukkhamūlikattena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti. No cepi rukkhamūliko hoti; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso』ti. So paṭipadaṃyeva antaraṃ karitvā tena rukkhamūlikattena nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.

『『Puna caparaṃ, bhikkhave, asappuriso sosāniko hoti…pe… abbhokāsiko hoti… nesajjiko hoti… yathāsanthatiko hoti… ekāsaniko hoti. So iti paṭisañcikkhati – 『ahaṃ khomhi ekāsaniko, ime panaññe bhikkhū na ekāsanikā』ti. So tena ekāsanikattena attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – 『na kho ekāsanikattena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti. No cepi ekāsaniko hoti; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso』ti. So paṭipadaṃyeva antaraṃ karitvā tena ekāsanikattena nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.

"再者，諸比丘，非善人是林野住者。他如是思維：'我是林野住者，而這些其他比丘不是林野住者。'他因這林野住而自讚毀他。諸比丘，這也是非善人法。諸比丘，善人則如是思維：'不是因林野住而貪法得以滅盡，瞋法得以滅盡，癡法得以滅盡。即使不是林野住者，如果他依法而行、正行、隨法而行，他在此應受尊敬，他在此應受讚歎。'他只以修行為準則，既不因林野住而自讚，也不毀他。諸比丘，這也是善人法。 "再者，諸比丘，非善人是糞掃衣者。他如是思維：'我是糞掃衣者，而這些其他比丘不是糞掃衣者。'他因這糞掃衣而自讚毀他。諸比丘，這也是非善人法。諸比丘，善人則如是思維：'不是因糞掃衣而貪法得以滅盡，瞋法得以滅盡，癡法得以滅盡。即使不是糞掃衣者，如果他依法而行、正行、隨法而行，他在此應受尊敬，他在此應受讚歎。'他只以修行為準則，既不因糞掃衣而自讚，也不毀他。諸比丘，這也是善人法。 "再者，諸比丘，非善人是乞食者。他如是思維：'我是乞食者，而這些其他比丘不是乞食者。'他因這乞食而自讚毀他。諸比丘，這也是非善人法。諸比丘，善人則如是思維：'不是因乞食而貪法得以滅盡，瞋法得以滅盡，癡法得以滅盡。即使不是乞食者，如果他依法而行、正行、隨法而行，他在此應受尊敬，他在此應受讚歎。'他只以修行為準則，既不因乞食而自讚，也不毀他。諸比丘，這也是善人法。 "再者，諸比丘，非善人是樹下住者。他如是思維：'我是樹下住者，而這些其他比丘不是樹下住者。'他因這樹下住而自讚毀他。諸比丘，這也是非善人法。諸比丘，善人則如是思維：'不是因樹下住而貪法得以滅盡，瞋法得以滅盡，癡法得以滅盡。即使不是樹下住者，如果他依法而行、正行、隨法而行，他在此應受尊敬，他在此應受讚歎。'他只以修行為準則，既不因樹下住而自讚，也不毀他。諸比丘，這也是善人法。 "再者，諸比丘，非善人是冢間住者...露地住者...常坐不臥者...隨處住者...一座食者。他如是思維：'我是一座食者，而這些其他比丘不是一座食者。'他因這一座食而自讚毀他。諸比丘，這也是非善人法。諸比丘，善人則如是思維：'不是因一座食而貪法得以滅盡，瞋法得以滅盡，癡法得以滅盡。即使不是一座食者，如果他依法而行、正行、隨法而行，他在此應受尊敬，他在此應受讚歎。'他只以修行為準則，既不因一座食而自讚，也不毀他。諸比丘，這也是善人法。

  1. 『『Puna caparaṃ, bhikkhave, asappuriso vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. So iti paṭisañcikkhati – 『ahaṃ khomhi paṭhamajjhānasamāpattiyā lābhī, ime panaññe bhikkhū paṭhamajjhānasamāpattiyā na lābhino』ti. So tāya paṭhamajjhānasamāpattiyā attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – 『paṭhamajjhānasamāpattiyāpi kho atammayatā vuttā bhagavatā. Yena yena hi maññanti tato taṃ hoti aññathā』ti. So atammayataññeva antaraṃ karitvā tāya paṭhamajjhānasamāpattiyā nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.

『『Puna caparaṃ, bhikkhave, asappuriso vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja viharati. So iti paṭisañcikkhati – 『ahaṃ khomhi catutthajjhānasamāpattiyā lābhī, ime panaññe bhikkhū catutthajjhānasamāpattiyā na lābhino』ti. So tāya catutthajjhānasamāpattiyā attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho , bhikkhave, iti paṭisañcikkhati – 『catutthajjhānasamāpattiyāpi kho atammayatā vuttā bhagavatā. Yena yena hi maññanti tato taṃ hoti aññathā』ti. So atammayataññeva antaraṃ karitvā tāya catutthajjhānasamāpattiyā nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.

『『Puna caparaṃ, bhikkhave, asappuriso sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā 『ananto ākāso』ti ākāsānañcāyatanaṃ upasampajja viharati. So iti paṭisañcikkhati – 『ahaṃ khomhi ākāsānañcāyatanasamāpattiyā lābhī, ime panaññe bhikkhū ākāsānañcāyatanasamāpattiyā na lābhino』ti. So tāya ākāsānañcāyatanasamāpattiyā attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – 『ākāsānañcāyatanasamāpattiyāpi kho atammayatā vuttā bhagavatā. Yena yena hi maññanti tato taṃ hoti aññathā』ti. So atammayataññeva antaraṃ karitvā tāya ākāsānañcāyatanasamāpattiyā nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.

『『Puna caparaṃ, bhikkhave, asappuriso sabbaso ākāsānañcāyatanaṃ samatikkamma 『anantaṃ viññāṇa』nti viññāṇañcāyatanaṃ upasampajja viharati. So iti paṭisañcikkhati – 『ahaṃ khomhi viññāṇañcāyatanasamāpattiyā lābhī, ime panaññe bhikkhū viññāṇañcāyatanasamāpattiyā na lābhino』ti. So tāya viññāṇañcāyatanasamāpattiyā attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – 『viññāṇañcāyatanasamāpattiyāpi kho atammayatā vuttā bhagavatā. Yena yena hi maññanti tato taṃ hoti aññathā』ti. So atammayataññeva antaraṃ karitvā tāya viññāṇañcāyatanasamāpattiyā nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.

『『Puna caparaṃ, bhikkhave, asappuriso sabbaso viññāṇañcāyatanaṃ samatikkamma 『natthi kiñcī』ti ākiñcaññāyatanaṃ upasampajja viharati. So iti paṭisañcikkhati – 『ahaṃ khomhi ākiñcaññāyatanasamāpattiyā lābhī, ime panaññe bhikkhū ākiñcaññāyatanasamāpattiyā na lābhino』ti. So tāya ākiñcaññāyatanasamāpattiyā attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – 『ākiñcaññāyatanasamāpattiyāpi kho atammayatā vuttā bhagavatā. Yena yena hi maññanti tato taṃ hoti aññathā』ti. So atammayataññeva antaraṃ karitvā tāya ākiñcaññāyatanasamāpattiyā nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.

"再者，諸比丘，非善人離欲、離不善法，有尋有伺，有由離生喜、樂，進入初禪而住。他如是思維：'我是初禪定的獲得者，而這些其他比丘不是初禪定的獲得者。'他因這初禪定而自讚毀他。諸比丘，這也是非善人法。諸比丘，善人則如是思維：'世尊說即使對初禪定也應無所執著。因為無論他們如何認為，實際情況總是不同。'他只以無執著為準則，既不因初禪定而自讚，也不毀他。諸比丘，這也是善人法。 "再者，諸比丘，非善人尋伺寂止，內心清凈，心專一境，無尋無伺，有由定生喜、樂，進入第二禪...第三禪...第四禪而住。他如是思維：'我是第四禪定的獲得者，而這些其他比丘不是第四禪定的獲得者。'他因這第四禪定而自讚毀他。諸比丘，這也是非善人法。諸比丘，善人則如是思維：'世尊說即使對第四禪定也應無所執著。因為無論他們如何認為，實際情況總是不同。'他只以無執著為準則，既不因第四禪定而自讚，也不毀他。諸比丘，這也是善人法。 "再者，諸比丘，非善人完全超越色想，滅有對想，不作意種種想，'虛空無邊'，進入空無邊處而住。他如是思維：'我是空無邊處定的獲得者，而這些其他比丘不是空無邊處定的獲得者。'他因這空無邊處定而自讚毀他。諸比丘，這也是非善人法。諸比丘，善人則如是思維：'世尊說即使對空無邊處定也應無所執著。因為無論他們如何認為，實際情況總是不同。'他只以無執著為準則，既不因空無邊處定而自讚，也不毀他。諸比丘，這也是善人法。 "再者，諸比丘，非善人完全超越空無邊處，'識無邊'，進入識無邊處而住。他如是思維：'我是識無邊處定的獲得者，而這些其他比丘不是識無邊處定的獲得者。'他因這識無邊處定而自讚毀他。諸比丘，這也是非善人法。諸比丘，善人則如是思維：'世尊說即使對識無邊處定也應無所執著。因為無論他們如何認為，實際情況總是不同。'他只以無執著為準則，既不因識無邊處定而自讚，也不毀他。諸比丘，這也是善人法。 "再者，諸比丘，非善人完全超越識無邊處，'無所有'，進入無所有處而住。他如是思維：'我是無所有處定的獲得者，而這些其他比丘不是無所有處定的獲得者。'他因這無所有處定而自讚毀他。諸比丘，這也是非善人法。諸比丘，善人則如是思維：'世尊說即使對無所有處定也應無所執著。因為無論他們如何認為，實際情況總是不同。'他只以無執著為準則，既不因無所有處定而自讚，也不毀他。諸比丘，這也是善人法。

『『Puna caparaṃ, bhikkhave, asappuriso sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. So iti paṭisañcikkhati – 『ahaṃ khomhi nevasaññānāsaññāyatanasamāpattiyā lābhī, ime panaññe bhikkhū nevasaññānāsaññāyatanasamāpattiyā na lābhino』ti. So tāya nevasaññānāsaññāyatanasamāpattiyā attānukkaṃseti , paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave , iti paṭisañcikkhati – 『nevasaññānāsaññāyatanasamāpattiyāpi kho atammayatā vuttā bhagavatā. Yena yena hi maññanti tato taṃ hoti aññathā』ti. So atammayataññeva antaraṃ karitvā tāya nevasaññānāsaññāyatanasamāpattiyā nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.

『『Puna caparaṃ, bhikkhave, sappuriso sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati. Paññāya cassa disvā āsavā [ekacce āsavā (ka.)] parikkhīṇā honti. Ayaṃ [ayaṃ kho (syā. kaṃ.)], bhikkhave, bhikkhu na kiñci maññati, na kuhiñci maññati, na kenaci maññatī』』ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Sappurisasuttaṃ niṭṭhitaṃ tatiyaṃ.

  1. Sevitabbāsevitabbasuttaṃ

  2. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – 『『bhikkhavo』』ti. 『『Bhadante』』ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – 『『sevitabbāsevitabbaṃ vo, bhikkhave, dhammapariyāyaṃ desessāmi. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī』』ti. 『『Evaṃ, bhante』』ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

『『Kāyasamācāraṃpāhaṃ [pahaṃ (sabbattha)], bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ kāyasamācāraṃ. Vacīsamācāraṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ vacīsamācāraṃ. Manosamācāraṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ manosamācāraṃ. Cittuppādaṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ cittuppādaṃ. Saññāpaṭilābhaṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi , asevitabbampi; tañca aññamaññaṃ saññāpaṭilābhaṃ. Diṭṭhipaṭilābhaṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ diṭṭhipaṭilābhaṃ. Attabhāvapaṭilābhaṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ attabhāvapaṭilābha』』nti.

Evaṃ vutte āyasmā sāriputto bhagavantaṃ etadavoca – 『『imassa kho ahaṃ, bhante, bhagavatā saṃkhittena bhāsitassa, vitthārena atthaṃ avibhattassa, evaṃ vitthārena atthaṃ ājānāmi.

  1. 『『『Kāyasamācāraṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ kāyasamācāra』nti – iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, bhante, kāyasamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpo kāyasamācāro na sevitabbo; yathārūpañca kho, bhante, kāyasamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpo kāyasamācāro sevitabbo.

"再者，諸比丘，非善人完全超越無所有處，進入非想非非想處而住。他如是思維：'我是非想非非想處定的獲得者，而這些其他比丘不是非想非非想處定的獲得者。'他因這非想非非想處定而自讚毀他。諸比丘，這也是非善人法。諸比丘，善人則如是思維：'世尊說即使對非想非非想處定也應無所執著。因為無論他們如何認為，實際情況總是不同。'他只以無執著為準則，既不因非想非非想處定而自讚，也不毀他。諸比丘，這也是善人法。 "再者，諸比丘，善人完全超越非想非非想處，進入想受滅盡定而住。以智慧見，他的諸漏已盡。諸比丘，這比丘不認為有任何東西，不認為在任何處，不認為以任何方式。" 世尊如是說。那些比丘滿意歡喜世尊所說。 善人經終第三。 應親近不應親近經 如是我聞。一時，世尊住舍衛城（現今的薩赫特-馬赫特）祇樹給孤獨園。在那裡，世尊召喚比丘們說："諸比丘。"那些比丘回答世尊說："尊者。"世尊如是說："諸比丘，我將為你們說應親近不應親近的法門。請諦聽，善思作意，我將說。"那些比丘回答世尊說："是的，尊者。"世尊如是說： "諸比丘，我說身行有兩種：應親近的和不應親近的；這是互相對立的身行。諸比丘，我說語行有兩種：應親近的和不應親近的；這是互相對立的語行。諸比丘，我說意行有兩種：應親近的和不應親近的；這是互相對立的意行。諸比丘，我說心生起有兩種：應親近的和不應親近的；這是互相對立的心生起。諸比丘，我說想的獲得有兩種：應親近的和不應親近的；這是互相對立的想的獲得。諸比丘，我說見的獲得有兩種：應親近的和不應親近的；這是互相對立的見的獲得。諸比丘，我說自體的獲得有兩種：應親近的和不應親近的；這是互相對立的自體的獲得。" 如是說已，尊者舍利弗對世尊說："尊者，對於世尊簡略所說，未詳細分別義理的，我如是詳細理解其義： "'諸比丘，我說身行有兩種：應親近的和不應親近的；這是互相對立的身行'，世尊如是說。這是依何而說？尊者，親近某種身行時，不善法增長，善法減退，這樣的身行不應親近；而親近某種身行時，不善法減退，善法增長，這樣的身行應當親近。

  1. 『『Kathaṃrūpaṃ, bhante, kāyasamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti? Idha, bhante, ekacco pāṇātipātī hoti luddo lohitapāṇi hatappahate niviṭṭho adayāpanno pāṇabhūtesu; adinnādāyī kho pana hoti, yaṃ taṃ parassa paravittūpakaraṇaṃ gāmagataṃ vā araññagataṃ vā taṃ adinnaṃ theyyasaṅkhātaṃ ādātā hoti; kāmesumicchācārī kho pana hoti, yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sassāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi tathārūpāsu cārittaṃ āpajjitā hoti – evarūpaṃ, bhante, kāyasamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti.

『『Kathaṃrūpaṃ , bhante, kāyasamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti? Idha, bhante, ekacco pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati; adinnādānaṃ pahāya adinnādānā paṭivirato hoti, yaṃ taṃ parassa paravittūpakaraṇaṃ gāmagataṃ vā araññagataṃ vā taṃ nādinnaṃ theyyasaṅkhātaṃ ādātā hoti; kāmesumicchācāraṃ pahāya kāmesumicchācārā paṭivirato hoti, yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sassāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi tathārūpāsu na cārittaṃ āpajjitā hoti – evarūpaṃ, bhante, kāyasamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. 『Kāyasamācāraṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ kāyasamācāra』nti – iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.

『『『Vacīsamācāraṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ vacīsamācāra』nti – iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ ? Yathārūpaṃ, bhante, vacīsamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpo vacīsamācāro na sevitabbo; yathārūpañca kho, bhante, vacīsamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpo vacīsamācāro sevitabbo.

  1. 『『Kathaṃrūpaṃ, bhante, vacīsamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti? Idha, bhante, ekacco musāvādī hoti, sabhāgato [sabhaggato (bahūsu)] vā parisāgato [parisaggato (bahūsu)] vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho – 『ehambho purisa, yaṃ jānāsi taṃ vadehī』ti so ajānaṃ vā āha – 『jānāmī』ti, jānaṃ vā āha – 『na jānāmī』ti; apassaṃ vā āha – 『passāmī』ti, passaṃ vā āha – 『na passāmī』ti – iti [passa ma. ni.

"尊者，親近何種身行時，不善法增長，善法減退？在此，尊者，某人殺生，殘忍嗜血，對生命有情手下無情，無有悲憫；他不與取，凡屬他人所有之物，無論在村落或林野，他以盜心取走未給予之物；他邪淫，與受母親保護、父親保護、父母保護、兄弟保護、姐妹保護、親屬保護、族姓保護、法律保護的女子，或有夫之婦，乃至以花環許配者，與如是等人發生關係。尊者，親近這樣的身行時，不善法增長，善法減退。 "尊者，親近何種身行時，不善法減退，善法增長？在此，尊者，某人舍離殺生，遠離殺生，放下刀杖，有慚有愧，懷有慈悲，利益哀愍一切眾生而住；舍離不與取，遠離不與取，不以盜心取走他人所有之物，無論在村落或林野；舍離邪淫，遠離邪淫，不與受母親保護、父親保護、父母保護、兄弟保護、姐妹保護、親屬保護、族姓保護、法律保護的女子，或有夫之婦，乃至以花環許配者發生關係。尊者，親近這樣的身行時，不善法減退，善法增長。'諸比丘，我說身行有兩種：應親近的和不應親近的；這是互相對立的身行'，世尊如是說，這是依此而說。 "'諸比丘，我說語行有兩種：應親近的和不應親近的；這是互相對立的語行'，世尊如是說。這是依何而說？尊者，親近某種語行時，不善法增長，善法減退，這樣的語行不應親近；而親近某種語行時，不善法減退，善法增長，這樣的語行應當親近。 "尊者，親近何種語行時，不善法增長，善法減退？在此，尊者，某人妄語，無論在集會中、眾人中、親屬中、團體中、或王室中，被傳喚作證時，被問：'來吧，善男子，你知道什麼就說什麼。'他不知而說'我知道'，知道而說'我不知道'，不見而說'我見到'，見到而說'我沒見到'。

1.440 sāleyyakasutte] attahetu vā parahetu vā āmisakiñcikkhahetu [kiñcakkhahetu (sī.)] vā sampajānamusā bhāsitā hoti; pisuṇavāco kho pana hoti, ito sutvā amutra akkhātā imesaṃ bhedāya, amutra vā sutvā imesaṃ akkhātā amūsaṃ bhedāya – iti samaggānaṃ vā bhettā, bhinnānaṃ vā anuppadātā, vaggārāmo, vaggarato, vagganandī, vaggakaraṇiṃ vācaṃ bhāsitā hoti; pharusavāco kho pana hoti, yā sā vācā kaṇḍakā kakkasā pharusā parakaṭukā parābhisajjanī kodhasāmantā asamādhisaṃvattanikā, tathārūpiṃ vācaṃ bhāsitā hoti; samphappalāpī kho pana hoti akālavādī abhūtavādī anatthavādī adhammavādī avinayavādī, anidhānavatiṃ vācaṃ bhāsitā hoti akālena anapadesaṃ apariyantavatiṃ anatthasaṃhitaṃ – evarūpaṃ, bhante, vacīsamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti.

『『Kathaṃrūpaṃ, bhante, vacīsamācāraṃ sevato akusalā dhammā parihāyanti , kusalā dhammā abhivaḍḍhanti? Idha, bhante, ekacco musāvādaṃ pahāya musāvādā paṭivirato hoti sabhāgato vā parisāgato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho – 『ehambho purisa, yaṃ jānāsi taṃ vadehī』ti so ajānaṃ vā āha – 『na jānāmī』ti, jānaṃ vā āha – 『jānāmī』ti, apassaṃ vā āha – 『na passāmī』ti, passaṃ vā āha – 『passāmī』ti – iti attahetu vā parahetu vā āmisakiñcikkhahetu vā na sampajānamusā bhāsitā hoti; pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti, ito sutvā na amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya – iti bhinnānaṃ vā sandhātā sahitānaṃ vā anuppadātā samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā hoti; pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti, yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā hoti; samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā hoti kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ – evarūpaṃ, bhante, vacīsamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. 『Vacīsamācāraṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ vacīsamācāra』nti – iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.

『『『Manosamācāraṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ manosamācāra』nti – iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, bhante, manosamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo manosamācāro na sevitabbo; yathārūpañca kho, bhante, manosamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpo manosamācāro sevitabbo.

  1. 『『Kathaṃrūpaṃ, bhante, manosamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti? Idha, bhante, ekacco abhijjhālu hoti, yaṃ taṃ parassa paravittūpakaraṇaṃ taṃ abhijjhātā hoti – 『aho vata yaṃ parassa taṃ mamassā』ti; byāpannacitto kho pana hoti paduṭṭhamanasaṅkappo – 『ime sattā haññantu vā vajjhantu vā ucchijjantu vā vinassantu vā mā vā ahesu』nti – evarūpaṃ, bhante, manosamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti.

『『Kathaṃrūpaṃ, bhante, manosamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti? Idha, bhante, ekacco anabhijjhālu hoti, yaṃ taṃ parassa paravittūpakaraṇaṃ taṃ nābhijjhātā hoti – 『aho vata yaṃ parassa taṃ mamassā』ti; abyāpannacitto kho pana hoti appaduṭṭhamanasaṅkappo – 『ime sattā averā abyābajjhā [abyāpajjhā (sī. syā. kaṃ. pī. ka.)] anīghā sukhī attānaṃ pariharantū』ti – evarūpaṃ, bhante, manosamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. 『Manosamācāraṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ manosamācāra』nti – iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.

如是為自己、為他人或為些許利益而故意說虛妄語；他說離間語，從這裡聽到后在那裡說以離間這些人，或從那裡聽到后在這裡說以離間那些人 - 如是分裂和合者，助長分裂者，喜好分黨，樂於分黨，歡喜分黨，說導致分黨的話；他說粗惡語，說那些刺耳、粗糙、傷人、觸怒他人、近於忿怒、不能導致定的話；他說綺語，不合時語、不實語、無義語、非法語、非律語，說無價值、不合時、無理由、無節制、無益的話。尊者，親近這樣的語行時，不善法增長，善法減退。 "尊者，親近何種語行時，不善法減退，善法增長？在此，尊者，某人舍離妄語，遠離妄語，無論在集會中、眾人中、親屬中、團體中、或王室中，被傳喚作證時，被問：'來吧，善男子，你知道什麼就說什麼。'他不知就說'我不知道'，知道就說'我知道'，不見就說'我沒見到'，見到就說'我見到'。如是不為自己、不為他人或不為些許利益而故意說虛妄語；他舍離離間語，遠離離間語，不從這裡聽到后在那裡說以離間這些人，不從那裡聽到后在這裡說以離間那些人 - 如是調和分裂者，增進團結者，喜好和合，樂於和合，歡喜和合，說導致和合的話；他舍離粗惡語，遠離粗惡語，說那些悅耳、柔和、充滿愛意、入心、優雅、令眾人喜愛、令眾人愉悅的話；他舍離綺語，遠離綺語，說合時語、真實語、有義語、法語、律語，說有價值、合時、有理由、有節制、有益的話。尊者，親近這樣的語行時，不善法減退，善法增長。'諸比丘，我說語行有兩種：應親近的和不應親近的；這是互相對立的語行'，世尊如是說，這是依此而說。 "'諸比丘，我說意行有兩種：應親近的和不應親近的；這是互相對立的意行'，世尊如是說。這是依何而說？尊者，親近某種意行時，不善法增長，善法減退，這樣的意行不應親近；而親近某種意行時，不善法減退，善法增長，這樣的意行應當親近。 "尊者，親近何種意行時，不善法增長，善法減退？在此，尊者，某人貪婪，對他人所有之物生起貪念：'啊，愿他人所有的成為我的'；他懷有瞋恨心，心懷惡意：'愿這些眾生被殺、被屠、被斷、被滅、或不復存在'。尊者，親近這樣的意行時，不善法增長，善法減退。 "尊者，親近何種意行時，不善法減退，善法增長？在此，尊者，某人不貪婪，對他人所有之物不生起貪念：'啊，愿他人所有的成為我的'；他不懷瞋恨心，心無惡意：'愿這些眾生無怨、無害、無惱、快樂、自在'。尊者，親近這樣的意行時，不善法減退，善法增長。'諸比丘，我說意行有兩種：應親近的和不應親近的；這是互相對立的意行'，世尊如是說，這是依此而說。

  1. 『『『Cittuppādaṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ cittuppāda』nti – iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, bhante, cittuppādaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo cittuppādo na sevitabbo; yathārūpañca kho, bhante, cittuppādaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpo cittuppādo sevitabbo.

『『Kathaṃrūpaṃ, bhante, cittuppādaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti? Idha, bhante, ekacco abhijjhālu hoti, abhijjhāsahagatena cetasā viharati; byāpādavā hoti, byāpādasahagatena cetasā viharati; vihesavā hoti, vihesāsahagatena cetasā viharati – evarūpaṃ, bhante, cittuppādaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti.

『『Kathaṃrūpaṃ, bhante, cittuppādaṃ sevato akusalā dhammā parihāyanti , kusalā dhammā abhivaḍḍhanti? Idha, bhante, ekacco anabhijjhālu hoti, anabhijjhāsahagatena cetasā viharati; abyāpādavā hoti, abyāpādasahagatena cetasā viharati; avihesavā hoti, avihesāsahagatena cetasā viharati – evarūpaṃ, bhante, cittuppādaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. 『Cittuppādaṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ cittuppāda』nti – iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.

  1. 『『『Saññāpaṭilābhaṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ saññāpaṭilābha』nti – iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, bhante, saññāpaṭilābhaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo saññāpaṭilābho na sevitabbo; yathārūpañca kho, bhante, saññāpaṭilābhaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpo saññāpaṭilābho sevitabbo.

『『Kathaṃrūpaṃ, bhante, saññāpaṭilābhaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti? Idha, bhante, ekacco abhijjhālu hoti, abhijjhāsahagatāya saññāya viharati; byāpādavā hoti, byāpādasahagatāya saññāya viharati; vihesavā hoti, vihesāsahagatāya saññāya viharati – evarūpaṃ, bhante, saññāpaṭilābhaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti.

『『Kathaṃrūpaṃ, bhante, saññāpaṭilābhaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti? Idha, bhante, ekacco anabhijjhālu hoti, anabhijjhāsahagatāya saññāya viharati; abyāpādavā hoti, abyāpādasahagatāya saññāya viharati; avihesavā hoti, avihesāsahagatāya saññāya viharati – evarūpaṃ, bhante, saññāpaṭilābhaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. 『Saññāpaṭilābhaṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ saññāpaṭilābha』nti – iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.

"'諸比丘，我說心生起有兩種：應親近的和不應親近的；這是互相對立的心生起'，世尊如是說。這是依何而說？尊者，親近某種心生起時，不善法增長，善法減退，這樣的心生起不應親近；而親近某種心生起時，不善法減退，善法增長，這樣的心生起應當親近。 "尊者，親近何種心生起時，不善法增長，善法減退？在此，尊者，某人貪婪，以貪婪相應的心而住；懷有瞋恨，以瞋恨相應的心而住；懷有傷害心，以傷害相應的心而住。尊者，親近這樣的心生起時，不善法增長，善法減退。 "尊者，親近何種心生起時，不善法減退，善法增長？在此，尊者，某人不貪婪，以無貪婪相應的心而住；無瞋恨，以無瞋恨相應的心而住；無傷害心，以無傷害相應的心而住。尊者，親近這樣的心生起時，不善法減退，善法增長。'諸比丘，我說心生起有兩種：應親近的和不應親近的；這是互相對立的心生起'，世尊如是說，這是依此而說。 "'諸比丘，我說想的獲得有兩種：應親近的和不應親近的；這是互相對立的想的獲得'，世尊如是說。這是依何而說？尊者，親近某種想的獲得時，不善法增長，善法減退，這樣的想的獲得不應親近；而親近某種想的獲得時，不善法減退，善法增長，這樣的想的獲得應當親近。 "尊者，親近何種想的獲得時，不善法增長，善法減退？在此，尊者，某人貪婪，以貪婪相應的想而住；懷有瞋恨，以瞋恨相應的想而住；懷有傷害心，以傷害相應的想而住。尊者，親近這樣的想的獲得時，不善法增長，善法減退。 "尊者，親近何種想的獲得時，不善法減退，善法增長？在此，尊者，某人不貪婪，以無貪婪相應的想而住；無瞋恨，以無瞋恨相應的想而住；無傷害心，以無傷害相應的想而住。尊者，親近這樣的想的獲得時，不善法減退，善法增長。'諸比丘，我說想的獲得有兩種：應親近的和不應親近的；這是互相對立的想的獲得'，世尊如是說，這是依此而說。

  1. 『『『Diṭṭhipaṭilābhaṃpāhaṃ , bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ diṭṭhipaṭilābha』nti – iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, bhante, diṭṭhipaṭilābhaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo diṭṭhipaṭilābho na sevitabbo; yathārūpañca kho, bhante, diṭṭhipaṭilābhaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti – evarūpo diṭṭhipaṭilābho sevitabbo.

『『Kathaṃrūpaṃ, bhante, diṭṭhipaṭilābhaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti? Idha, bhante, ekacco evaṃdiṭṭhiko hoti – 『natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ , natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī』ti – evarūpaṃ, bhante, diṭṭhipaṭilābhaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti.

『『Kathaṃrūpaṃ, bhante, diṭṭhipaṭilābhaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti? Idha, bhante, ekacco evaṃdiṭṭhiko 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 – evarūpaṃ, bhante, diṭṭhipaṭilābhaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. 『Diṭṭhipaṭilābhaṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ diṭṭhipaṭilābha』nti – iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.

  1. 『『『Attabhāvapaṭilābhaṃpāhaṃ , bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ attabhāvapaṭilābha』nti – iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, bhante, attabhāvapaṭilābhaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti – evarūpo attabhāvapaṭilābho na sevitabbo; yathārūpañca kho, bhante, attabhāvapaṭilābhaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti – evarūpo attabhāvapaṭilābho sevitabbo.

『『Kathaṃrūpaṃ, bhante, attabhāvapaṭilābhaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti? Sabyābajjhaṃ [sabyāpajjhaṃ (sī. syā. kaṃ. pī. ka.)], bhante, attabhāvapaṭilābhaṃ abhinibbattayato apariniṭṭhitabhāvāya akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti; abyābajjhaṃ, bhante, attabhāvapaṭilābhaṃ abhinibbattayato pariniṭṭhitabhāvāya akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. 『Attabhāvapaṭilābhaṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi , asevitabbampi; tañca aññamaññaṃ attabhāvapaṭilābha』nti – iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.

『『Imassa kho ahaṃ, bhante, bhagavatā saṃkhittena bhāsitassa, vitthārena atthaṃ avibhattassa, evaṃ vitthārena atthaṃ ājānāmī』』ti.

"'諸比丘，我說見的獲得有兩種：應親近的和不應親近的；這是互相對立的見的獲得'，世尊如是說。這是依何而說？尊者，親近某種見的獲得時，不善法增長，善法減退，這樣的見的獲得不應親近；而親近某種見的獲得時，不善法減退，善法增長，這樣的見的獲得應當親近。 "尊者，親近何種見的獲得時，不善法增長，善法減退？在此，尊者，某人持有這樣的見解：'無佈施，無供養，無祭祀，無善惡業的果報，無此世，無他世，無父，無母，無化生有情，世間無沙門、婆羅門正行、正道，依自己的智慧證悟此世他世並宣說者。'尊者，親近這樣的見的獲得時，不善法增長，善法減退。 "尊者，親近何種見的獲得時，不善法減退，善法增長？在此，尊者，某人持有這樣的見解：'有佈施，有供養，有祭祀，有善惡業的果報，有此世，有他世，有父，有母，有化生有情，世間有沙門、婆羅門正行、正道，依自己的智慧證悟此世他世並宣說者。'尊者，親近這樣的見的獲得時，不善法減退，善法增長。'諸比丘，我說見的獲得有兩種：應親近的和不應親近的；這是互相對立的見的獲得'，世尊如是說，這是依此而說。 "'諸比丘，我說自體的獲得有兩種：應親近的和不應親近的；這是互相對立的自體的獲得'，世尊如是說。這是依何而說？尊者，親近某種自體的獲得時，不善法增長，善法減退，這樣的自體的獲得不應親近；而親近某種自體的獲得時，不善法減退，善法增長，這樣的自體的獲得應當親近。 "尊者，親近何種自體的獲得時，不善法增長，善法減退？尊者，獲得有害的自體時，由於未完成，不善法增長，善法減退；獲得無害的自體時，由於已完成，不善法減退，善法增長。'諸比丘，我說自體的獲得有兩種：應親近的和不應親近的；這是互相對立的自體的獲得'，世尊如是說，這是依此而說。 "尊者，對於世尊簡略所說，未詳細分別義理的，我如是詳細理解其義。"

  1. 『『Sādhu sādhu, sāriputta! Sādhu kho tvaṃ, sāriputta, imassa mayā saṃkhittena bhāsitassa, vitthārena atthaṃ avibhattassa, evaṃ vitthārena atthaṃ ājānāsi.

『『『Kāyasamācāraṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ kāyasamācāra』nti – iti kho panetaṃ vuttaṃ mayā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, sāriputta, kāyasamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo kāyasamācāro na sevitabbo; yathārūpañca kho, sāriputta, kāyasamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti – evarūpo kāyasamācāro sevitabbo.

『『Kathaṃrūpaṃ , sāriputta, kāyasamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti? Idha, sāriputta, ekacco pāṇātipātī hoti luddo lohitapāṇi hatappahate niviṭṭho adayāpanno pāṇabhūtesu; adinnādāyī kho pana hoti, yaṃ taṃ parassa paravittūpakaraṇaṃ gāmagataṃ vā araññagataṃ vā taṃ adinnaṃ theyyasaṅkhātaṃ ādātā hoti; kāmesumicchācārī kho pana hoti, yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sassāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi tathārūpāsu cārittaṃ āpajjitā hoti – evarūpaṃ, sāriputta, kāyasamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti.

『『Kathaṃrūpaṃ, sāriputta, kāyasamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti? Idha, sāriputta, ekacco pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati; adinnādānaṃ pahāya adinnādānā paṭivirato hoti, yaṃ taṃ parassa paravittūpakaraṇaṃ gāmagataṃ vā araññagataṃ vā taṃ nādinnaṃ theyyasaṅkhātaṃ ādātā hoti; kāmesumicchācāraṃ pahāya kāmesumicchācārā paṭivirato hoti, yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sassāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi tathārūpāsu na cārittaṃ āpajjitā hoti – evarūpaṃ, sāriputta, kāyasamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. 『Kāyasamācāraṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ kāyasamācāra』nti – iti yaṃ taṃ vuttaṃ mayā idametaṃ paṭicca vuttaṃ.

『『Vacīsamācāraṃpāhaṃ, bhikkhave, duvidhena vadāmi …pe… manosamācāraṃpāhaṃ, bhikkhave, duvidhena vadāmi…pe… cittuppādaṃpāhaṃ, bhikkhave, duvidhena vadāmi…pe… saññāpaṭilābhaṃpāhaṃ, bhikkhave, duvidhena vadāmi…pe… diṭṭhipaṭilābhaṃpāhaṃ, bhikkhave, duvidhena vadāmi…pe….

『『『Attabhāvapaṭilābhaṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ attabhāvapaṭilābha』nti – iti kho panetaṃ vuttaṃ mayā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, sāriputta, attabhāvapaṭilābhaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo attabhāvapaṭilābho na sevitabbo; yathārūpañca kho, sāriputta, attabhāvapaṭilābhaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti – evarūpo attabhāvapaṭilābho sevitabbo.

『『Kathaṃrūpaṃ, sāriputta, attabhāvapaṭilābhaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti? Sabyābajjhaṃ, sāriputta, attabhāvapaṭilābhaṃ abhinibbattayato apariniṭṭhitabhāvāya akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti; abyābajjhaṃ, sāriputta, attabhāvapaṭilābhaṃ abhinibbattayato pariniṭṭhitabhāvāya akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. 『Attabhāvapaṭilābhaṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi , asevitabbampi; tañca aññamaññaṃ attabhāvapaṭilābha』nti – iti yaṃ taṃ vuttaṃ mayā idametaṃ paṭicca vuttaṃ. Imassa kho, sāriputta, mayā saṃkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo.

"善哉，善哉，舍利弗！舍利弗，你善解我簡略所說，未詳細分別義理的，如是詳細理解其義。 "'諸比丘，我說身行有兩種：應親近的和不應親近的；這是互相對立的身行'，我如是說。這是依何而說？舍利弗，親近某種身行時，不善法增長，善法減退，這樣的身行不應親近；而親近某種身行時，不善法減退，善法增長，這樣的身行應當親近。 "舍利弗，親近何種身行時，不善法增長，善法減退？在此，舍利弗，某人殺生，殘忍嗜血，對生命有情手下無情，無有悲憫；他不與取，凡屬他人所有之物，無論在村落或林野，他以盜心取走未給予之物；他邪淫，與受母親保護、父親保護、父母保護、兄弟保護、姐妹保護、親屬保護、族姓保護、法律保護的女子，或有夫之婦，乃至以花環許配者，與如是等人發生關係。舍利弗，親近這樣的身行時，不善法增長，善法減退。 "舍利弗，親近何種身行時，不善法減退，善法增長？在此，舍利弗，某人舍離殺生，遠離殺生，放下刀杖，有慚有愧，懷有慈悲，利益哀愍一切眾生而住；舍離不與取，遠離不與取，不以盜心取走他人所有之物，無論在村落或林野；舍離邪淫，遠離邪淫，不與受母親保護、父親保護、父母保護、兄弟保護、姐妹保護、親屬保護、族姓保護、法律保護的女子，或有夫之婦，乃至以花環許配者發生關係。舍利弗，親近這樣的身行時，不善法減退，善法增長。'諸比丘，我說身行有兩種：應親近的和不應親近的；這是互相對立的身行'，我如是說，這是依此而說。 "諸比丘，我說語行有兩種...意行有兩種...心生起有兩種...想的獲得有兩種...見的獲得有兩種... "'諸比丘，我說自體的獲得有兩種：應親近的和不應親近的；這是互相對立的自體的獲得'，我如是說。這是依何而說？舍利弗，親近某種自體的獲得時，不善法增長，善法減退，這樣的自體的獲得不應親近；而親近某種自體的獲得時，不善法減退，善法增長，這樣的自體的獲得應當親近。 "舍利弗，親近何種自體的獲得時，不善法增長，善法減退？舍利弗，獲得有害的自體時，由於未完成，不善法增長，善法減退；獲得無害的自體時，由於已完成，不善法減退，善法增長。'諸比丘，我說自體的獲得有兩種：應親近的和不應親近的；這是互相對立的自體的獲得'，我如是說，這是依此而說。舍利弗，我簡略所說的，應如是詳細理解其義。

  1. 『『Cakkhuviññeyyaṃ rūpaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampi; sotaviññeyyaṃ saddaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi asevitabbampi; ghānaviññeyyaṃ gandhaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampi; jivhāviññeyyaṃ rasaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampi; kāyaviññeyyaṃ phoṭṭhabbaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampi; manoviññeyyaṃ dhammaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampī』』ti.

Evaṃ vutte, āyasmā sāriputto bhagavantaṃ etadavoca – 『『imassa kho ahaṃ, bhante, bhagavatā saṃkhittena bhāsitassa, vitthārena atthaṃ avibhattassa, evaṃ vitthārena atthaṃ ājānāmi. 『Cakkhuviññeyyaṃ rūpaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampī』ti – iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, bhante, cakkhuviññeyyaṃ rūpaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpaṃ cakkhuviññeyyaṃ rūpaṃ na sevitabbaṃ; yathārūpañca kho, bhante, cakkhuviññeyyaṃ rūpaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpaṃ cakkhuviññeyyaṃ rūpaṃ sevitabbaṃ. 『Cakkhuviññeyyaṃ rūpaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampī』ti – iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.

『『Sotaviññeyyaṃ saddaṃpāhaṃ, sāriputta…pe… evarūpo sotaviññeyyo saddo na sevitabbo… evarūpo sotaviññeyyo saddo sevitabbo… evarūpo ghānaviññeyyo gandho na sevitabbo… evarūpo ghānaviññeyyo gandho sevitabbo… evarūpo jivhāviññeyyo raso na sevitabbo… evarūpo jivhāviññeyyo raso sevitabbo… kāyaviññeyyaṃ phoṭṭhabbaṃpāhaṃ, sāriputta … evarūpo kāyaviññeyyo phoṭṭhabbo na sevitabbo… evarūpo kāyaviññeyyo phoṭṭhabbo sevitabbo.

『『『Manoviññeyyaṃ dhammaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampī』ti – iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, bhante, manoviññeyyaṃ dhammaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo manoviññeyyo dhammo na sevitabbo; yathārūpañca kho, bhante, manoviññeyyaṃ dhammaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpo manoviññeyyo dhammo sevitabbo. 『Manoviññeyyaṃ dhammaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampī』ti – iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ. Imassa kho ahaṃ, bhante, bhagavatā saṃkhittena bhāsitassa, vitthārena atthaṃ avibhattassa, evaṃ vitthārena atthaṃ ājānāmī』』ti.

"舍利弗，我說眼識所識別的色有兩種：應親近的和不應親近的；舍利弗，我說耳識所識別的聲有兩種：應親近的和不應親近的；舍利弗，我說鼻識所識別的香有兩種：應親近的和不應親近的；舍利弗，我說舌識所識別的味有兩種：應親近的和不應親近的；舍利弗，我說身識所識別的觸有兩種：應親近的和不應親近的；舍利弗，我說意識所識別的法有兩種：應親近的和不應親近的。" 如是說已，尊者舍利弗對世尊說："尊者，對於世尊簡略所說，未詳細分別義理的，我如是詳細理解其義。'舍利弗，我說眼識所識別的色有兩種：應親近的和不應親近的'，世尊如是說。這是依何而說？尊者，親近某種眼識所識別的色時，不善法增長，善法減退，這樣的眼識所識別的色不應親近；而親近某種眼識所識別的色時，不善法減退，善法增長，這樣的眼識所識別的色應當親近。'舍利弗，我說眼識所識別的色有兩種：應親近的和不應親近的'，世尊如是說，這是依此而說。 "'舍利弗，我說耳識所識別的聲...'...這樣的耳識所識別的聲不應親近...這樣的耳識所識別的聲應當親近...這樣的鼻識所識別的香不應親近...這樣的鼻識所識別的香應當親近...這樣的舌識所識別的味不應親近...這樣的舌識所識別的味應當親近...'舍利弗，我說身識所識別的觸...'...這樣的身識所識別的觸不應親近...這樣的身識所識別的觸應當親近。 "'舍利弗，我說意識所識別的法有兩種：應親近的和不應親近的'，世尊如是說。這是依何而說？尊者，親近某種意識所識別的法時，不善法增長，善法減退，這樣的意識所識別的法不應親近；而親近某種意識所識別的法時，不善法減退，善法增長，這樣的意識所識別的法應當親近。'舍利弗，我說意識所識別的法有兩種：應親近的和不應親近的'，世尊如是說，這是依此而說。尊者，對於世尊簡略所說，未詳細分別義理的，我如是詳細理解其義。"

  1. 『『Sādhu sādhu, sāriputta! Sādhu kho tvaṃ, sāriputta, imassa mayā saṃkhittena bhāsitassa, vitthārena atthaṃ avibhattassa, evaṃ vitthārena atthaṃ ājānāsi. 『Cakkhuviññeyyaṃ rūpaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampī』ti – iti kho panetaṃ vuttaṃ mayā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, sāriputta, cakkhuviññeyyaṃ rūpaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpaṃ cakkhuviññeyyaṃ rūpaṃ na sevitabbaṃ; yathārūpañca kho, sāriputta, cakkhuviññeyyaṃ rūpaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpaṃ cakkhuviññeyyaṃ rūpaṃ sevitabbaṃ. 『Cakkhuviññeyyaṃ rūpaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampī』ti – iti yaṃ taṃ vuttaṃ mayā idametaṃ paṭicca vuttaṃ.

『『Sotaviññeyyaṃ saddaṃpāhaṃ, sāriputta…pe… evarūpo sotaviññeyyo saddo na sevitabbo… evarūpo sotaviññeyyo saddo sevitabbo… evarūpo ghānaviññeyyo gandho na sevitabbo… evarūpo ghānaviññeyyo gandho sevitabbo… evarūpo jivhāviññeyyo raso na sevitabbo… evarūpo jivhāviññeyyo raso sevitabbo… evarūpo kāyaviññeyyo phoṭṭhabbo na sevitabbo… evarūpo kāyaviññeyyo phoṭṭhabbo sevitabbo.

『『Manoviññeyyaṃ dhammaṃpāhaṃ, sāriputta…pe… evarūpo manoviññeyyo dhammo na sevitabbo… evarūpo manoviññeyyo dhammo sevitabbo. 『Manoviññeyyaṃ dhammaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampī』ti – iti yaṃ taṃ vuttaṃ mayā idametaṃ paṭicca vuttaṃ. Imassa kho, sāriputta, mayā saṃkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo.

  1. 『『Cīvaraṃpāhaṃ , sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampi…pe… piṇḍapātaṃpāhaṃ, sāriputta… senāsanaṃpāhaṃ, sāriputta… gāmaṃpāhaṃ, sāriputta… nigamaṃpāhaṃ, sāriputta… nagaraṃpāhaṃ, sāriputta… janapadaṃpāhaṃ, sāriputta… puggalaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampī』』ti.

Evaṃ vutte, āyasmā sāriputto bhagavantaṃ etadavoca – 『『imassa kho ahaṃ, bhante, bhagavatā saṃkhittena bhāsitassa, vitthārena atthaṃ avibhattassa, evaṃ vitthārena atthaṃ ājānāmi. 『Cīvaraṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampī』ti – iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, bhante, cīvaraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpaṃ cīvaraṃ na sevitabbaṃ; yathārūpañca kho, bhante, cīvaraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpaṃ cīvaraṃ sevitabbaṃ. 『Cīvaraṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampī』ti – iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.

『『Piṇḍapātaṃpāhaṃ, sāriputta…pe… evarūpo piṇḍapāto na sevitabbo… evarūpo piṇḍapāto sevitabbo… senāsanaṃpāhaṃ, sāriputta…pe… evarūpaṃ senāsanaṃ na sevitabbaṃ… evarūpaṃ senāsanaṃ sevitabbaṃ… gāmaṃpāhaṃ, sāriputta …pe… evarūpo gāmo na sevitabbo… evarūpo gāmo sevitabbo… evarūpo nigamo na sevitabbo… evarūpo nigamo sevitabbo… evarūpaṃ nagaraṃ na sevitabbaṃ… evarūpaṃ nagaraṃ sevitabbaṃ… evarūpo janapado na sevitabbo… evarūpo janapado sevitabbo.

『『『Puggalaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampī』ti – iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, bhante, puggalaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo puggalo na sevitabbo; yathārūpañca kho, bhante, puggalaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpo puggalo sevitabbo. 『Puggalaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampī』ti – iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttanti. Imassa kho ahaṃ, bhante, bhagavatā saṃkhittena bhāsitassa, vitthārena atthaṃ avibhattassa evaṃ vitthārena atthaṃ ājānāmī』』ti.

"善哉，善哉，舍利弗！舍利弗，你善解我簡略所說，未詳細分別義理的，如是詳細理解其義。'舍利弗，我說眼識所識別的色有兩種：應親近的和不應親近的'，我如是說。這是依何而說？舍利弗，親近某種眼識所識別的色時，不善法增長，善法減退，這樣的眼識所識別的色不應親近；而親近某種眼識所識別的色時，不善法減退，善法增長，這樣的眼識所識別的色應當親近。'舍利弗，我說眼識所識別的色有兩種：應親近的和不應親近的'，我如是說，這是依此而說。 "'舍利弗，我說耳識所識別的聲...'...這樣的耳識所識別的聲不應親近...這樣的耳識所識別的聲應當親近...這樣的鼻識所識別的香不應親近...這樣的鼻識所識別的香應當親近...這樣的舌識所識別的味不應親近...這樣的舌識所識別的味應當親近...這樣的身識所識別的觸不應親近...這樣的身識所識別的觸應當親近。 "'舍利弗，我說意識所識別的法...'...這樣的意識所識別的法不應親近...這樣的意識所識別的法應當親近。'舍利弗，我說意識所識別的法有兩種：應親近的和不應親近的'，我如是說，這是依此而說。舍利弗，我簡略所說的，應如是詳細理解其義。 "舍利弗，我說衣服有兩種：應親近的和不應親近的...舍利弗，我說食物...舍利弗，我說住處...舍利弗，我說村莊...舍利弗，我說市鎮...舍利弗，我說城市...舍利弗，我說地區...舍利弗，我說人有兩種：應親近的和不應親近的。" 如是說已，尊者舍利弗對世尊說："尊者，對於世尊簡略所說，未詳細分別義理的，我如是詳細理解其義。'舍利弗，我說衣服有兩種：應親近的和不應親近的'，世尊如是說。這是依何而說？尊者，親近某種衣服時，不善法增長，善法減退，這樣的衣服不應親近；而親近某種衣服時，不善法減退，善法增長，這樣的衣服應當親近。'舍利弗，我說衣服有兩種：應親近的和不應親近的'，世尊如是說，這是依此而說。 "'舍利弗，我說食物...'...這樣的食物不應親近...這樣的食物應當親近...'舍利弗，我說住處...'...這樣的住處不應親近...這樣的住處應當親近...'舍利弗，我說村莊...'...這樣的村莊不應親近...這樣的村莊應當親近...這樣的市鎮不應親近...這樣的市鎮應當親近...這樣的城市不應親近...這樣的城市應當親近...這樣的地區不應親近...這樣的地區應當親近。 "'舍利弗，我說人有兩種：應親近的和不應親近的'，世尊如是說。這是依何而說？尊者，親近某種人時，不善法增長，善法減退，這樣的人不應親近；而親近某種人時，不善法減退，善法增長，這樣的人應當親近。'舍利弗，我說人有兩種：應親近的和不應親近的'，世尊如是說，這是依此而說。尊者，對於世尊簡略所說，未詳細分別義理的，我如是詳細理解其義。"

  1. 『『Sādhu sādhu, sāriputta! Sādhu kho tvaṃ, sāriputta, imassa mayā saṃkhittena bhāsitassa, vitthārena atthaṃ avibhattassa evaṃ vitthārena atthaṃ ājānāsi. 『Cīvaraṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi , asevitabbampī』ti – iti kho panetaṃ vuttaṃ mayā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, sāriputta, cīvaraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpaṃ cīvaraṃ na sevitabbaṃ; yathārūpañca kho, sāriputta, cīvaraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpaṃ cīvaraṃ sevitabbaṃ. 『Cīvaraṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampī』ti – iti yaṃ taṃ vuttaṃ mayā idametaṃ paṭicca vuttaṃ. (Yathā paṭhamaṃ tathā vitthāretabbaṃ) evarūpo piṇḍapāto… evarūpaṃ senāsanaṃ… evarūpo gāmo… evarūpo nigamo… evarūpaṃ nagaraṃ… evarūpo janapado.

『『『Puggalaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampī』ti – iti kho panetaṃ vuttaṃ mayā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, sāriputta, puggalaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo puggalo na sevitabbo; yathārūpañca kho, sāriputta, puggalaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpo puggalo sevitabbo. 『Puggalaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampī』ti – iti yaṃ taṃ vuttaṃ mayā idametaṃ paṭicca vuttaṃ. Imassa kho, sāriputta, mayā saṃkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo.

  1. 『『Sabbepi ce, sāriputta, khattiyā imassa mayā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājāneyyuṃ, sabbesānampissa khattiyānaṃ dīgharattaṃ hitāya sukhāya. Sabbepi ce , sāriputta, brāhmaṇā…pe… sabbepi ce, sāriputta, vessā… sabbepi ce, sāriputta, suddā imassa mayā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājāneyyuṃ, sabbesānampissa suddānaṃ dīgharattaṃ hitāya sukhāya. Sadevakopi ce, sāriputta, loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā imassa mayā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājāneyya, sadevakassapissa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya dīgharattaṃ hitāya sukhāyā』』ti.

Idamavoca bhagavā. Attamano āyasmā sāriputto bhagavato bhāsitaṃ abhinandīti.

Sevitabbāsevitabbasuttaṃ niṭṭhitaṃ catutthaṃ.

  1. Bahudhātukasuttaṃ

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

『『Yāni kānici, bhikkhave, bhayāni uppajjanti sabbāni tāni bālato uppajjanti, no paṇḍitato; ye keci upaddavā uppajjanti sabbe te bālato uppajjanti, no paṇḍitato; ye keci upasaggā uppajjanti sabbe te bālato uppajjanti, no paṇḍitato. Seyyathāpi, bhikkhave , naḷāgārā vā tiṇāgārā vā aggi mutto [aggimukko (sī. pī.)] kūṭāgārānipi dahati ullittāvalittāni nivātāni phusitaggaḷāni pihitavātapānāni; evameva kho, bhikkhave, yāni kānici bhayāni uppajjanti sabbāni tāni bālato uppajjanti, no paṇḍitato; ye keci upaddavā uppajjanti sabbe te bālato uppajjanti, no paṇḍitato; ye keci upasaggā uppajjanti sabbe te bālato uppajjanti, no paṇḍitato. Iti kho, bhikkhave, sappaṭibhayo bālo, appaṭibhayo paṇḍito; saupaddavo bālo, anupaddavo paṇḍito; saupasaggo bālo, anupasaggo paṇḍito. Natthi, bhikkhave, paṇḍitato bhayaṃ, natthi paṇḍitato upaddavo, natthi paṇḍitato upasaggo. Tasmātiha, bhikkhave, 『paṇḍitā bhavissāma vīmaṃsakā』ti – evañhi vo, bhikkhave, sikkhitabba』』nti.

Evaṃ vutte, āyasmā ānando bhagavantaṃ etadavoca – 『『kittāvatā nu kho, bhante, paṇḍito bhikkhu 『vīmaṃsako』ti alaṃ vacanāyā』』ti? 『『Yato kho, ānanda, bhikkhu dhātukusalo ca hoti, āyatanakusalo ca hoti, paṭiccasamuppādakusalo ca hoti, ṭhānāṭhānakusalo ca hoti – ettāvatā kho, ānanda, paṇḍito bhikkhu 『vīmaṃsako』ti alaṃ vacanāyā』』ti.

"善哉，善哉，舍利弗！舍利弗，你善解我簡略所說，未詳細分別義理的，如是詳細理解其義。'舍利弗，我說衣服有兩種：應親近的和不應親近的'，我如是說。這是依何而說？舍利弗，親近某種衣服時，不善法增長，善法減退，這樣的衣服不應親近；而親近某種衣服時，不善法減退，善法增長，這樣的衣服應當親近。'舍利弗，我說衣服有兩種：應親近的和不應親近的'，我如是說，這是依此而說。（如第一段那樣應當詳述）這樣的食物...這樣的住處...這樣的村莊...這樣的市鎮...這樣的城市...這樣的地區。 "'舍利弗，我說人有兩種：應親近的和不應親近的'，我如是說。這是依何而說？舍利弗，親近某種人時，不善法增長，善法減退，這樣的人不應親近；而親近某種人時，不善法減退，善法增長，這樣的人應當親近。'舍利弗，我說人有兩種：應親近的和不應親近的'，我如是說，這是依此而說。舍利弗，我簡略所說的，應如是詳細理解其義。 "舍利弗，如果所有剎帝利都能如是詳細理解我簡略所說的義理，這將長久有益於所有剎帝利，帶來安樂。舍利弗，如果所有婆羅門...所有吠舍...所有首陀羅都能如是詳細理解我簡略所說的義理，這將長久有益於所有首陀羅，帶來安樂。舍利弗，如果包括天、魔、梵的世界，包括沙門、婆羅門、天神、人類的眾生都能如是詳細理解我簡略所說的義理，這將長久有益於包括天、魔、梵的世界，包括沙門、婆羅門、天神、人類的眾生，帶來安樂。" 世尊如是說。尊者舍利弗歡喜，讚歎世尊所說。 應親近不應親近經第四竟。 多界經 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："諸比丘。"那些比丘回答說："尊者。"世尊如是說： "諸比丘，任何恐懼生起，都是從愚人生起，不是從智者生起；任何災難生起，都是從愚人生起，不是從智者生起；任何困厄生起，都是從愚人生起，不是從智者生起。諸比丘，就像從蘆屋或草屋燃起的火，會燒燬有塗抹、密封、無風、門閂緊閉、窗戶關閉的尖頂屋。同樣地，諸比丘，任何恐懼生起，都是從愚人生起，不是從智者生起；任何災難生起，都是從愚人生起，不是從智者生起；任何困厄生起，都是從愚人生起，不是從智者生起。因此，諸比丘，愚人有危險，智者無危險；愚人有災難，智者無災難；愚人有困厄，智者無困厄。諸比丘，智者沒有恐懼，智者沒有災難，智者沒有困厄。所以，諸比丘，你們應當如此學習：'我們將成為智者，善於思考。'" 如是說已，尊者阿難對世尊說："尊者，怎樣的比丘才能稱為'善於思考的智者'呢？""阿難，當比丘善巧于界、善巧于處、善巧于緣起、善巧于可能與不可能時，阿難，這樣的比丘才能稱為'善於思考的智者'。"

  1. 『『Kittāvatā pana, bhante, 『dhātukusalo bhikkhū』ti alaṃ vacanāyā』』ti? 『『Aṭṭhārasa kho imā, ānanda, dhātuyo – cakkhudhātu, rūpadhātu, cakkhuviññāṇadhātu; sotadhātu, saddadhātu, sotaviññāṇadhātu; ghānadhātu, gandhadhātu, ghānaviññāṇadhātu; jivhādhātu, rasadhātu, jivhāviññāṇadhātu; kāyadhātu, phoṭṭhabbadhātu, kāyaviññāṇadhātu; manodhātu, dhammadhātu, manoviññāṇadhātu. Imā kho, ānanda, aṭṭhārasa dhātuyo yato jānāti passati – ettāvatāpi kho, ānanda, 『dhātukusalo bhikkhū』ti alaṃ vacanāyā』』ti.

『『Siyā pana, bhante, aññopi pariyāyo, yathā 『dhātukusalo bhikkhū』ti alaṃ vacanāyā』』ti? 『『Siyā, ānanda. Chayimā, ānanda, dhātuyo – pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu. Imā kho, ānanda, cha dhātuyo yato jānāti passati – ettāvatāpi kho, ānanda, 『dhātukusalo bhikkhū』ti alaṃ vacanāyā』』ti.

『『Siyā pana, bhante, aññopi pariyāyo, yathā 『dhātukusalo bhikkhū』ti alaṃ vacanāyā』』ti? 『『Siyā, ānanda. Chayimā, ānanda, dhātuyo – sukhadhātu , dukkhadhātu, somanassadhātu, domanassadhātu, upekkhādhātu, avijjādhātu. Imā kho, ānanda, cha dhātuyo yato jānāti passati – ettāvatāpi kho, ānanda, 『dhātukusalo bhikkhū』ti alaṃ vacanāyā』』ti.

『『Siyā pana, bhante, aññopi pariyāyo, yathā 『dhātukusalo bhikkhū』ti alaṃ vacanāyā』』ti? 『『Siyā, ānanda. Chayimā, ānanda, dhātuyo – kāmadhātu, nekkhammadhātu, byāpādadhātu, abyāpādadhātu, vihiṃsādhātu , avihiṃsādhātu. Imā kho, ānanda, cha dhātuyo yato jānāti passati – ettāvatāpi kho, ānanda, 『dhātukusalo bhikkhū』ti alaṃ vacanāyā』』ti.

『『Siyā pana, bhante, aññopi pariyāyo, yathā 『dhātukusalo bhikkhū』ti alaṃ vacanāyā』』ti? 『『Siyā, ānanda. Tisso imā, ānanda, dhātuyo – kāmadhātu, rūpadhātu, arūpadhātu. Imā kho, ānanda, tisso dhātuyo yato jānāti passati – ettāvatāpi kho, ānanda, 『dhātukusalo bhikkhū』ti alaṃ vacanāyā』』ti.

『『Siyā pana, bhante, aññopi pariyāyo, yathā 『dhātukusalo bhikkhū』ti alaṃ vacanāyā』』ti? 『『Siyā, ānanda. Dve imā, ānanda, dhātuyo – saṅkhatādhātu, asaṅkhatādhātu. Imā kho, ānanda, dve dhātuyo yato jānāti passati – ettāvatāpi kho, ānanda, 『dhātukusalo bhikkhū』ti alaṃ vacanāyā』』ti.

  1. 『『Kittāvatā pana, bhante, 『āyatanakusalo bhikkhū』ti alaṃ vacanāyā』』ti? 『『Cha kho panimāni, ānanda, ajjhattikabāhirāni āyatanāni – cakkhuceva rūpā ca sotañca saddā ca ghānañca gandhā ca jivhā ca rasā ca kāyo ca phoṭṭhabbā ca mano ca dhammā ca. Imāni kho, ānanda, cha ajjhattikabāhirāni āyatanāni yato jānāti passati – ettāvatā kho, ānanda, 『āyatanakusalo bhikkhū』ti alaṃ vacanāyā』』ti.

『『Kittāvatā pana, bhante, 『paṭiccasamuppādakusalo bhikkhū』ti alaṃ vacanāyā』』ti? 『『Idhānanda, bhikkhu evaṃ pajānāti – 『imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati, imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhati, yadidaṃ – avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ, nāmarūpapaccayā saḷāyatanaṃ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo , bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassūpāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti. Avijjāyatveva asesavirāganirodhā saṅkhāranirodho, saṅkhāranirodhā viññāṇanirodho, viññāṇanirodhā nāmarūpanirodho, nāmarūpanirodhā saḷāyatananirodho, saḷāyatananirodhā phassanirodho, phassanirodhā vedanānirodho, vedanānirodhā taṇhānirodho, taṇhānirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassūpāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti』. Ettāvatā kho, ānanda, 『paṭiccasamuppādakusalo bhikkhū』ti alaṃ vacanāyā』』ti.

"尊者，怎樣才能稱為'善巧于界的比丘'呢？""阿難，有這十八界：眼界、色界、眼識界；耳界、聲界、耳識界；鼻界、香界、鼻識界；舌界、味界、舌識界；身界、觸界、身識界；意界、法界、意識界。阿難，當比丘知道、看到這十八界時，這樣也可以稱為'善巧于界的比丘'。" "尊者，還有其他方式可以稱為'善巧于界的比丘'嗎？""有的，阿難。有這六界：地界、水界、火界、風界、空界、識界。阿難，當比丘知道、看到這六界時，這樣也可以稱為'善巧于界的比丘'。" "尊者，還有其他方式可以稱為'善巧于界的比丘'嗎？""有的，阿難。有這六界：樂界、苦界、喜界、憂界、舍界、無明界。阿難，當比丘知道、看到這六界時，這樣也可以稱為'善巧于界的比丘'。" "尊者，還有其他方式可以稱為'善巧于界的比丘'嗎？""有的，阿難。有這六界：欲界、出離界、嗔恚界、無嗔恚界、傷害界、無傷害界。阿難，當比丘知道、看到這六界時，這樣也可以稱為'善巧于界的比丘'。" "尊者，還有其他方式可以稱為'善巧于界的比丘'嗎？""有的，阿難。有這三界：欲界、色界、無色界。阿難，當比丘知道、看到這三界時，這樣也可以稱為'善巧于界的比丘'。" "尊者，還有其他方式可以稱為'善巧于界的比丘'嗎？""有的，阿難。有這兩界：有為界、無為界。阿難，當比丘知道、看到這兩界時，這樣也可以稱為'善巧于界的比丘'。" "尊者，怎樣才能稱為'善巧于處的比丘'呢？""阿難，有這六內外處：眼與色、耳與聲、鼻與香、舌與味、身與觸、意與法。阿難，當比丘知道、看到這六內外處時，這樣可以稱為'善巧于處的比丘'。" "尊者，怎樣才能稱為'善巧于緣起的比丘'呢？""阿難，在此，比丘如是了知：'此有故彼有，此生故彼生；此無故彼無，此滅故彼滅。即是說，緣無明有行，緣行有識，緣識有名色，緣名色有六處，緣六處有觸，緣觸有受，緣受有愛，緣愛有取，緣取有有，緣有有生，緣生有老死、憂悲苦惱。如是這整個苦蘊的集起。由於無明的無餘離貪滅盡，則行滅；行滅則識滅；識滅則名色滅；名色滅則六處滅；六處滅則觸滅；觸滅則受滅；受滅則愛滅；愛滅則取滅；取滅則有滅；有滅則生滅；生滅則老死、憂悲苦惱滅。如是這整個苦蘊的滅盡。'阿難，這樣可以稱為'善巧于緣起的比丘'。"

  1. 『『Kittāvatā pana, bhante, 『ṭhānāṭhānakusalo bhikkhū』ti alaṃ vacanāyā』』ti? 『『Idhānanda, bhikkhu 『aṭṭhānametaṃ anavakāso yaṃ diṭṭhisampanno puggalo kañci [kiñci (syā. kaṃ. ka.)] saṅkhāraṃ niccato upagaccheyya, netaṃ ṭhānaṃ vijjatī』ti pajānāti; 『ṭhānañca kho etaṃ vijjati yaṃ puthujjano kañci saṅkhāraṃ niccato upagaccheyya, ṭhānametaṃ vijjatī』ti pajānāti; 『aṭṭhānametaṃ anavakāso yaṃ diṭṭhisampanno puggalo kañci saṅkhāraṃ sukhato upagaccheyya, netaṃ ṭhānaṃ vijjatī』ti pajānāti; 『ṭhānañca kho etaṃ vijjati yaṃ puthujjano kañci saṅkhāraṃ sukhato upagaccheyya, ṭhānametaṃ vijjatī』ti pajānāti. 『Aṭṭhānametaṃ anavakāso yaṃ diṭṭhisampanno puggalo kañci dhammaṃ attato upagaccheyya, netaṃ ṭhānaṃ vijjatī』ti pajānāti, 『ṭhānañca kho etaṃ vijjati yaṃ puthujjano kañci dhammaṃ attato upagaccheyya, ṭhānametaṃ vijjatī』ti pajānāti.

  2. 『『『Aṭṭhānametaṃ anavakāso yaṃ diṭṭhisampanno puggalo mātaraṃ jīvitā voropeyya, netaṃ ṭhānaṃ vijjatī』ti pajānāti; 『ṭhānañca kho etaṃ vijjati yaṃ puthujjano mātaraṃ jīvitā voropeyya, ṭhānametaṃ vijjatī』ti pajānāti. 『Aṭṭhānametaṃ anavakāso yaṃ diṭṭhisampanno puggalo pitaraṃ jīvitā voropeyya…pe… arahantaṃ jīvitā voropeyya, ṭhānametaṃ vijjatī』ti pajānāti; 『aṭṭhānametaṃ anavakāso yaṃ diṭṭhisampanno puggalo duṭṭhacitto tathāgatassa lohitaṃ uppādeyya, netaṃ ṭhānaṃ vijjatī』ti pajānāti; 『ṭhānañca kho etaṃ vijjati yaṃ puthujjano duṭṭhacitto tathāgatassa lohitaṃ uppādeyya, ṭhānametaṃ vijjatī』ti pajānāti. 『Aṭṭhānametaṃ anavakāso yaṃ diṭṭhisampanno puggalo saṅghaṃ bhindeyya, netaṃ ṭhānaṃ vijjatī』ti pajānāti; 『ṭhānañca kho etaṃ vijjati yaṃ puthujjano saṅghaṃ bhindeyya, ṭhānametaṃ vijjatī』ti pajānāti. 『Aṭṭhānametaṃ anavakāso yaṃ diṭṭhisampanno puggalo aññaṃ satthāraṃ uddiseyya, netaṃ ṭhānaṃ vijjatī』ti pajānāti; 『ṭhānañca kho etaṃ vijjati yaṃ puthujjano aññaṃ satthāraṃ uddiseyya, ṭhānametaṃ vijjatī』ti pajānāti.

  3. 『『『Aṭṭhānametaṃ anavakāso yaṃ ekissā lokadhātuyā dve arahanto sammāsambuddhā apubbaṃ acarimaṃ uppajjeyyuṃ, netaṃ ṭhānaṃ vijjatī』ti pajānāti; 『ṭhānañca kho etaṃ vijjati yaṃ ekissā lokadhātuyā eko arahaṃ sammāsambuddho uppajjeyya, ṭhānametaṃ vijjatī』ti pajānāti. 『Aṭṭhānametaṃ anavakāso yaṃ ekissā lokadhātuyā dve rājāno cakkavattino apubbaṃ acarimaṃ uppajjeyyuṃ, netaṃ ṭhānaṃ vijjatī』ti pajānāti; 『ṭhānañca kho etaṃ vijjati yaṃ ekissā lokadhātuyā eko rājā cakkavattī uppajjeyya, ṭhānametaṃ vijjatī』ti pajānāti.

  4. 『『『Aṭṭhānametaṃ anavakāso yaṃ itthī arahaṃ assa sammāsambuddho , netaṃ ṭhānaṃ vijjatī』ti pajānāti; 『ṭhānañca kho etaṃ vijjati yaṃ puriso arahaṃ assa sammāsambuddho, ṭhānametaṃ vijjatī』ti pajānāti. 『Aṭṭhānametaṃ anavakāso yaṃ itthī rājā assa cakkavattī, netaṃ ṭhānaṃ vijjatī』ti pajānāti; 『ṭhānañca kho etaṃ vijjati yaṃ puriso rājā assa cakkavattī, ṭhānametaṃ vijjatī』ti pajānāti. 『Aṭṭhānametaṃ anavakāso yaṃ itthī sakkattaṃ kareyya … mārattaṃ kareyya… brahmattaṃ kareyya, netaṃ ṭhānaṃ vijjatī』ti pajānāti; 『ṭhānañca kho etaṃ vijjati yaṃ puriso sakkattaṃ kareyya… mārattaṃ kareyya… brahmattaṃ kareyya, ṭhānametaṃ vijjatī』ti pajānāti.

"尊者，怎樣才能稱為'善巧于可能與不可能的比丘'呢？""阿難，在此，比丘了知：'具足正見的人會認為任何行是常，這是不可能的，這種情況是不存在的'；他了知：'凡夫會認為某些行是常，這是可能的，這種情況是存在的'；他了知：'具足正見的人會認為任何行是樂，這是不可能的，這種情況是不存在的'；他了知：'凡夫會認為某些行是樂，這是可能的，這種情況是存在的'。他了知：'具足正見的人會認為任何法是我，這是不可能的，這種情況是不存在的'；他了知：'凡夫會認為某些法是我，這是可能的，這種情況是存在的'。 "他了知：'具足正見的人會殺害母親，這是不可能的，這種情況是不存在的'；他了知：'凡夫會殺害母親，這是可能的，這種情況是存在的'。他了知：'具足正見的人會殺害父親...殺害阿羅漢，這是可能的，這種情況是存在的'；他了知：'具足正見的人會惡意讓如來流血，這是不可能的，這種情況是不存在的'；他了知：'凡夫會惡意讓如來流血，這是可能的，這種情況是存在的'。他了知：'具足正見的人會分裂僧團，這是不可能的，這種情況是不存在的'；他了知：'凡夫會分裂僧團，這是可能的，這種情況是存在的'。他了知：'具足正見的人會另擇導師，這是不可能的，這種情況是不存在的'；他了知：'凡夫會另擇導師，這是可能的，這種情況是存在的'。 "他了知：'在一個世界中同時出現兩位阿羅漢、正等正覺者，這是不可能的，這種情況是不存在的'；他了知：'在一個世界中出現一位阿羅漢、正等正覺者，這是可能的，這種情況是存在的'。他了知：'在一個世界中同時出現兩位轉輪聖王，這是不可能的，這種情況是不存在的'；他了知：'在一個世界中出現一位轉輪聖王，這是可能的，這種情況是存在的'。 "他了知：'女人成為阿羅漢、正等正覺者，這是不可能的，這種情況是不存在的'；他了知：'男人成為阿羅漢、正等正覺者，這是可能的，這種情況是存在的'。他了知：'女人成為轉輪聖王，這是不可能的，這種情況是不存在的'；他了知：'男人成為轉輪聖王，這是可能的，這種情況是存在的'。他了知：'女人成為帝釋...成為魔羅...成為梵天，這是不可能的，這種情況是不存在的'；他了知：'男人成為帝釋...成為魔羅...成為梵天，這是可能的，這種情況是存在的'。

  1. 『『『Aṭṭhānametaṃ anavakāso yaṃ kāyaduccaritassa iṭṭho kanto manāpo vipāko nibbatteyya, netaṃ ṭhānaṃ vijjatī』ti pajānāti; 『ṭhānañca kho etaṃ vijjati yaṃ kāyaduccaritassa aniṭṭho akanto amanāpo vipāko nibbatteyya, ṭhānametaṃ vijjatī』ti pajānāti. 『Aṭṭhānametaṃ anavakāso yaṃ vacīduccaritassa…pe… yaṃ manoduccaritassa iṭṭho kanto manāpo vipāko nibbatteyya, netaṃ ṭhānaṃ vijjatī』ti pajānāti; ṭhānañca kho etaṃ vijjati yaṃ vacīduccaritassa…pe… yaṃ manoduccaritassa aniṭṭho akanto amanāpo vipāko nibbatteyya, ṭhānametaṃ vijjatīti pajānāti. 『Aṭṭhānametaṃ anavakāso yaṃ kāyasucaritassa aniṭṭho akanto amanāpo vipāko nibbatteyya, netaṃ ṭhānaṃ vijjatī』ti pajānāti; 『ṭhānañca kho etaṃ vijjati yaṃ kāyasucaritassa iṭṭho kanto manāpo vipāko nibbatteyya, ṭhānametaṃ vijjatī』ti pajānāti. 『Aṭṭhānametaṃ anavakāso yaṃ vacīsucaritassa…pe… yaṃ manosucaritassa aniṭṭho akanto amanāpo vipāko nibbatteyya, netaṃ ṭhānaṃ vijjatī』ti pajānāti; 『ṭhānañca kho etaṃ vijjati yaṃ vacīsucaritassa…pe… yaṃ manosucaritassa iṭṭho kanto manāpo vipāko nibbatteyya, ṭhānametaṃ vijjatī』ti pajānāti.

『『『Aṭṭhānametaṃ anavakāso yaṃ kāyaduccaritasamaṅgī taṃnidānā tappaccayā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya, netaṃ ṭhānaṃ vijjatī』ti pajānāti; 『ṭhānañca kho etaṃ vijjati yaṃ kāyaduccaritasamaṅgī taṃnidānā tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya, ṭhānametaṃ vijjatī』ti pajānāti. 『Aṭṭhānametaṃ anavakāso yaṃ vacīduccaritasamaṅgī…pe… yaṃ manoduccaritasamaṅgī taṃnidānā tappaccayā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya, netaṃ ṭhānaṃ vijjatī』ti pajānāti; 『ṭhānañca kho etaṃ vijjati yaṃ vacīduccaritasamaṅgī…pe… yaṃ manoduccaritasamaṅgī taṃnidānā tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya, ṭhānametaṃ vijjatī』ti pajānāti. 『Aṭṭhānametaṃ anavakāso yaṃ kāyasucaritasamaṅgī taṃnidānā tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya, netaṃ ṭhānaṃ vijjatī』ti pajānāti; 『ṭhānañca kho etaṃ vijjati yaṃ kāyasucaritasamaṅgī taṃnidānā tappaccayā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya, ṭhānametaṃ vijjatī』ti pajānāti. 『Aṭṭhānametaṃ anavakāso yaṃ vacīsucaritasamaṅgī…pe… yaṃ manosucaritasamaṅgī taṃnidānā tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya, netaṃ ṭhānaṃ vijjatī』ti pajānāti; 『ṭhānañca kho etaṃ vijjati yaṃ vacīsucaritasamaṅgī…pe… yaṃ manosucaritasamaṅgī taṃnidānā tappaccayā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya, ṭhānametaṃ vijjatī』ti pajānāti. Ettāvatā kho, ānanda, 『ṭhānāṭhānakusalo bhikkhū』ti alaṃ vacanāyā』』ti.

  1. Evaṃ vutte āyasmā ānando bhagavantaṃ etadavoca – 『『acchariyaṃ, bhante, abbhutaṃ, bhante! Konāmo ayaṃ, bhante, dhammapariyāyo』』ti? 『『Tasmātiha tvaṃ, ānanda, imaṃ dhammapariyāyaṃ 『bahudhātuko』tipi naṃ dhārehi, 『catuparivaṭṭo』tipi naṃ dhārehi, 『dhammādāso』tipi naṃ dhārehi, 『amatadundubhī』tipi [dudrabhītipi (ka.)] naṃ dhārehi, 『anuttaro saṅgāmavijayo』tipi naṃ dhārehī』』ti.

Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.

Bahudhātukasuttaṃ niṭṭhitaṃ pañcamaṃ.

  1. Isigilisuttaṃ

"他了知：'身惡行會產生可意、可愛、可樂的果報，這是不可能的，這種情況是不存在的'；他了知：'身惡行會產生不可意、不可愛、不可樂的果報，這是可能的，這種情況是存在的'。他了知：'語惡行...意惡行會產生可意、可愛、可樂的果報，這是不可能的，這種情況是不存在的'；他了知：'語惡行...意惡行會產生不可意、不可愛、不可樂的果報，這是可能的，這種情況是存在的'。他了知：'身善行會產生不可意、不可愛、不可樂的果報，這是不可能的，這種情況是不存在的'；他了知：'身善行會產生可意、可愛、可樂的果報，這是可能的，這種情況是存在的'。他了知：'語善行...意善行會產生不可意、不可愛、不可樂的果報，這是不可能的，這種情況是不存在的'；他了知：'語善行...意善行會產生可意、可愛、可樂的果報，這是可能的，這種情況是存在的'。 "他了知：'具有身惡行的人，因此緣故，身壞命終後會生於善趣、天界，這是不可能的，這種情況是不存在的'；他了知：'具有身惡行的人，因此緣故，身壞命終後會生於惡趣、墮處、地獄，這是可能的，這種情況是存在的'。他了知：'具有語惡行的人...具有意惡行的人，因此緣故，身壞命終後會生於善趣、天界，這是不可能的，這種情況是不存在的'；他了知：'具有語惡行的人...具有意惡行的人，因此緣故，身壞命終後會生於惡趣、墮處、地獄，這是可能的，這種情況是存在的'。他了知：'具有身善行的人，因此緣故，身壞命終後會生於惡趣、墮處、地獄，這是不可能的，這種情況是不存在的'；他了知：'具有身善行的人，因此緣故，身壞命終後會生於善趣、天界，這是可能的，這種情況是存在的'。他了知：'具有語善行的人...具有意善行的人，因此緣故，身壞命終後會生於惡趣、墮處、地獄，這是不可能的，這種情況是不存在的'；他了知：'具有語善行的人...具有意善行的人，因此緣故，身壞命終後會生於善趣、天界，這是可能的，這種情況是存在的'。阿難，這樣可以稱為'善巧于可能與不可能的比丘'。" 如是說已，尊者阿難對世尊說："稀有啊，尊者！未曾有啊，尊者！尊者，這個法門叫什麼名字呢？""因此，阿難，你應當記住這個法門為'多界'，也應當記住它為'四轉'，也應當記住它為'法鏡'，也應當記住它為'不死之鼓'，也應當記住它為'無上戰勝'。" 世尊如是說。尊者阿難歡喜，讚歎世尊所說。 多界經第五竟。 仙人山經

  1. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati isigilismiṃ pabbate. Tatra kho bhagavā bhikkhū āmantesi – 『『bhikkhavo』』ti. 『『Bhadante』』ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

『『Passatha no tumhe, bhikkhave, etaṃ vebhāraṃ pabbata』』nti? 『『Evaṃ, bhante』』. 『『Etassapi kho, bhikkhave, vebhārassa pabbatassa aññāva samaññā ahosi aññā paññatti』』.

『『Passatha no tumhe, bhikkhave, etaṃ paṇḍavaṃ pabbata』』nti? 『『Evaṃ, bhante』』. 『『Etassapi kho, bhikkhave, paṇḍavassa pabbatassa aññāva samaññā ahosi aññā paññatti』』.

『『Passatha no tumhe, bhikkhave, etaṃ vepullaṃ pabbata』』nti? 『『Evaṃ, bhante』』. 『『Etassapi kho, bhikkhave, vepullassa pabbatassa aññāva samaññā ahosi aññā paññatti』』.

『『Passatha no tumhe, bhikkhave, etaṃ gijjhakūṭaṃ pabbata』』nti? 『『Evaṃ, bhante』』. 『『Etassapi kho, bhikkhave, gijjhakūṭassa pabbatassa aññāva samaññā ahosi aññā paññatti』』.

『『Passatha no tumhe, bhikkhave, imaṃ isigiliṃ pabbata』』nti? 『『Evaṃ, bhante』』. 『『Imassa kho pana, bhikkhave, isigilissa pabbatassa esāva samaññā ahosi esā paññatti』』.

『『Bhūtapubbaṃ, bhikkhave, pañca paccekabuddhasatāni imasmiṃ isigilismiṃ pabbate ciranivāsino ahesuṃ. Te imaṃ pabbataṃ pavisantā dissanti , paviṭṭhā na dissanti. Tamenaṃ manussā disvā evamāhaṃsu – 『ayaṃ pabbato ime isī [isayo (ka.)] gilatī』ti; 『isigili isigili』 tveva samaññā udapādi. Ācikkhissāmi [acikkhissāmi vo (ka.)], bhikkhave, paccekabuddhānaṃ nāmāni; kittayissāmi, bhikkhave, paccekabuddhānaṃ nāmāni; desessāmi, bhikkhave , paccekabuddhānaṃ nāmāni . Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī』』ti. 『『Evaṃ, bhante』』ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

  1. 『『Ariṭṭho nāma, bhikkhave, paccekasambuddho [paccekabuddho (ka. sī. pī.)] imasmiṃ isigilismiṃ pabbate ciranivāsī ahosi; upariṭṭho nāma, bhikkhave, paccekasambuddho imasmiṃ isigilismiṃ pabbate ciranivāsī ahosi; tagarasikhī [taggarasikhī (ka.)] nāma, bhikkhave, paccekasambuddho imasmiṃ isigilismiṃ pabbate ciranivāsī ahosi; yasassī nāma, bhikkhave, paccekasambuddho imasmiṃ isigilismiṃ pabbate ciranivāsī ahosi; sudassano nāma, bhikkhave, paccekasambuddho imasmiṃ isigilismiṃ pabbate ciranivāsī ahosi; piyadassī nāma, bhikkhave, paccekasambuddho imasmiṃ isigilismiṃ pabbate ciranivāsī ahosi; gandhāro nāma, bhikkhave, paccekasambuddho imasmiṃ isigilismiṃ pabbate ciranivāsī ahosi; piṇḍolo nāma, bhikkhave, paccekasambuddho imasmiṃ isigilismiṃ pabbate ciranivāsī ahosi; upāsabho nāma, bhikkhave, paccekasambuddho imasmiṃ isigilismiṃ pabbate ciranivāsī ahosi; nīto nāma, bhikkhave, paccekasambuddho imasmiṃ isigilismiṃ pabbate ciranivāsī ahosi; tatho nāma, bhikkhave, paccekasambuddho imasmiṃ isigilismiṃ pabbate ciranivāsī ahosi, sutavā nāma, bhikkhave, paccekasambuddho imasmiṃ isigilismiṃ pabbate ciranivāsī ahosi; bhāvitatto nāma, bhikkhave, paccekasambuddho imasmiṃ isigilismiṃ pabbate ciranivāsī ahosi.

如是我聞。一時，世尊住王舍城（Rājagaha）仙人山。在那裡，世尊對比丘們說："諸比丘。"那些比丘回答說："尊者。"世尊如是說： "諸比丘，你們看到那座毗婆羅山嗎？""是的，尊者。""諸比丘，這座毗婆羅山過去有不同的名稱和稱呼。" "諸比丘，你們看到那座盤荼婆山嗎？""是的，尊者。""諸比丘，這座盤荼婆山過去有不同的名稱和稱呼。" "諸比丘，你們看到那座毗富羅山嗎？""是的，尊者。""諸比丘，這座毗富羅山過去有不同的名稱和稱呼。" "諸比丘，你們看到那座耆阇崛山嗎？""是的，尊者。""諸比丘，這座耆阇崛山過去有不同的名稱和稱呼。" "諸比丘，你們看到這座仙人山嗎？""是的，尊者。""諸比丘，這座仙人山一直保持著相同的名稱和稱呼。" "諸比丘，過去有五百位辟支佛長期居住在這座仙人山。他們進入這座山時可以被看見，進入后就看不見了。人們看到這種情況后就說：'這座山吞噬了這些仙人'；因此'仙人山'這個名稱就產生了。諸比丘，我將宣說辟支佛的名字；諸比丘，我將稱頌辟支佛的名字；諸比丘，我將解說辟支佛的名字。仔細聽，好好作意，我要說了。""是的，尊者。"那些比丘回答世尊。世尊如是說： "諸比丘，名叫阿利吒的辟支正覺者長期居住在這座仙人山；諸比丘，名叫優波利吒的辟支正覺者長期居住在這座仙人山；諸比丘，名叫多伽羅尸棄的辟支正覺者長期居住在這座仙人山；諸比丘，名叫耶舍的辟支正覺者長期居住在這座仙人山；諸比丘，名叫善見的辟支正覺者長期居住在這座仙人山；諸比丘，名叫喜見的辟支正覺者長期居住在這座仙人山；諸比丘，名叫乾陀羅的辟支正覺者長期居住在這座仙人山；諸比丘，名叫賓陀羅的辟支正覺者長期居住在這座仙人山；諸比丘，名叫優婆沙婆的辟支正覺者長期居住在這座仙人山；諸比丘，名叫尼多的辟支正覺者長期居住在這座仙人山；諸比丘，名叫多托的辟支正覺者長期居住在這座仙人山；諸比丘，名叫蘇多婆的辟支正覺者長期居住在這座仙人山；諸比丘，名叫婆毗多的辟支正覺者長期居住在這座仙人山。

135.

『『Ye sattasārā anīghā nirāsā,

Paccekamevajjhagamaṃsu bodhiṃ [paccekamevajjhagamuṃ subodhiṃ (sī. syā. kaṃ. pī.)];

Tesaṃ visallāna naruttamānaṃ,

Nāmāni me kittayato suṇātha.

『『Ariṭṭho upariṭṭho tagarasikhī yasassī,

Sudassano piyadassī ca susambuddho [buddho (sī. syā. kaṃ. pī.)];

Gandhāro piṇḍolo upāsabho ca,

Nīto tatho sutavā bhāvitatto.

『『Sumbho subho matulo [methulo (sī. syā. kaṃ. pī.)] aṭṭhamo ca,

Athassumegho [aṭṭhasumedho (ka.)] anīgho sudāṭho;

Paccekabuddhā bhavanettikhīṇā,

Hiṅgū ca hiṅgo ca mahānubhāvā.

『『Dve jālino munino aṭṭhako ca,

Atha kosallo buddho atho subāhu;

Upanemiso nemiso santacitto,

Sacco tatho virajo paṇḍito ca.

『『Kāḷūpakāḷā vijito jito ca,

Aṅgo ca paṅgo ca guttijito ca;

Passi jahi upadhidukkhamūlaṃ [passī jahī upadhiṃ dukkhamūlaṃ (sī. syā. kaṃ. pī.)],

Aparājito mārabalaṃ ajesi.

『『Satthā pavattā sarabhaṅgo lomahaṃso,

Uccaṅgamāyo asito anāsavo;

Manomayo mānacchido ca bandhumā,

Tadādhimutto vimalo ca ketumā.

『『Ketumbharāgo ca mātaṅgo ariyo,

Athaccuto accutagāmabyāmako;

Sumaṅgalo dabbilo supatiṭṭhito,

Asayho khemābhirato ca sorato.

『『Durannayo saṅgho athopi ujjayo,

Aparo muni sayho anomanikkamo;

Ānando nando upanando dvādasa,

Bhāradvājo antimadehadhārī [antimadehadhāri (sī.)].

『『Bodhi mahānāmo athopi uttaro,

Kesī sikhī sundaro dvārabhājo;

Tissūpatissā bhavabandhanacchidā,

Upasikhi taṇhacchido ca sikhari [upasīdarī taṇhacchido ca sīdarī (sī. syā. kaṃ. pī.)].

『『Buddho ahu maṅgalo vītarāgo,

Usabhacchidā jāliniṃ dukkhamūlaṃ;

Santaṃ padaṃ ajjhagamopanīto,

Uposatho sundaro saccanāmo.

『『Jeto jayanto padumo uppalo ca,

Padumuttaro rakkhito pabbato ca;

Mānatthaddho sobhito vītarāgo,

Kaṇho ca buddho suvimuttacitto.

『『Ete ca aññe ca mahānubhāvā,

Paccekabuddhā bhavanettikhīṇā;

Te sabbasaṅgātigate mahesī,

Parinibbute vandatha appameyye』』ti.

Isigilisuttaṃ niṭṭhitaṃ chaṭṭhaṃ.

  1. Mahācattārīsakasuttaṃ

"那些七賢者，無憂無慾求， 各自證悟獨覺菩提； 他們是無箭之人中最上者， 請聽我稱頌他們的名字。 阿利吒、優波利吒、多伽羅尸弄、耶舍、 善見、喜見和正覺者； 乾陀羅、賓陀羅和優婆沙婆， 尼多、多托、蘇多婆、婆毗多。 須摩、須婆、摩都羅第八， 還有阿須摩伽、無憂、善牙； 這些辟支佛已斷盡有之結， 興古和興果都有大威力。 兩位結行者、牟尼和阿吒迦， 還有拘舍羅佛陀和善臂； 優波尼彌沙、尼彌沙、寂靜心， 真實、多托、離塵和賢者。 迦盧波迦盧、毗阇多和阇多， 安伽、般伽和古提阇多； 巴西斷除了苦根之有， 不敗者戰勝了魔羅之力。 導師、轉法輪者、娑羅槃伽、令人毛豎， 高昇、阿西多和無漏者； 意生、斷慢、親友， 專注、無垢和幢相。 幢相染著、象、聖者， 還有不動、不動村的毗耶摩； 善吉祥、達毗羅、善住， 不可勝、喜樂寂靜和溫和。 難知、僧伽和優阇耶， 另一位牟尼薩耶具無上精進； 阿難陀、難陀、優波難陀十二位， 婆羅豆婆遮是最後身者。 菩提、大名還有最上者， 計西、尸棄、善美、分門者； 提舍優波提舍斷除有之結， 優波西棄和斷愛者、峰頂者。 佛陀、吉祥、離貪者， 牛王斷除結網苦之根； 寂靜處已得近於證悟， 布薩、善美和真實名。 勝者、征服者、蓮花和青蓮， 蓮花最上、守護和山嶽； 慢如杖、莊嚴、離貪， 黑色佛陀和善解脫心。 這些和其他大威力者， 辟支佛已斷盡有之結； 他們是超越一切執著的大仙， 你們應禮敬這些入般涅槃不可量者。" 仙人山經第六竟。 大四十經

  1. 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 – 『『ariyaṃ vo, bhikkhave, sammāsamādhiṃ desessāmi saupanisaṃ saparikkhāraṃ. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī』』ti. 『『Evaṃ, bhante』』ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

『『Katamo ca, bhikkhave, ariyo sammāsamādhi saupaniso saparikkhāro? Seyyathidaṃ – sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati; yā kho, bhikkhave, imehi sattahaṅgehi cittassa ekaggatā parikkhatā – ayaṃ vuccati, bhikkhave, ariyo sammāsamādhi saupaniso itipi, saparikkhāro itipi. Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti. Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti? Micchādiṭṭhiṃ 『micchādiṭṭhī』ti pajānāti, sammādiṭṭhiṃ 『sammādiṭṭhī』ti pajānāti – sāssa hoti sammādiṭṭhi.

『『Katamā ca, bhikkhave, micchādiṭṭhi? 『Natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī』ti – ayaṃ, bhikkhave, micchādiṭṭhi.

『『Katamā ca, bhikkhave, sammādiṭṭhi? Sammādiṭṭhiṃpahaṃ [sammādiṭṭhimahaṃ (ka.) evaṃ sammāsaṅkappaṃpahaṃkyādīsupi], bhikkhave, dvāyaṃ [dvayaṃ (sī. syā. kaṃ. pī.) ṭīkā oloketabbā] vadāmi – atthi, bhikkhave, sammādiṭṭhi sāsavā puññabhāgiyā upadhivepakkā; atthi, bhikkhave, sammādiṭṭhi ariyā anāsavā lokuttarā maggaṅgā. Katamā ca, bhikkhave, sammādiṭṭhi sāsavā puññabhāgiyā upadhivepakkā ? 『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 – ayaṃ, bhikkhave, sammādiṭṭhi sāsavā puññabhāgiyā upadhivepakkā.

『『Katamā ca, bhikkhave, sammādiṭṭhi ariyā anāsavā lokuttarā maggaṅgā? Yā kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṃ bhāvayato paññā paññindriyaṃ paññābalaṃ dhammavicayasambojjhaṅgo sammādiṭṭhi maggaṅgaṃ [maggaṅgā (sī. pī.)] – ayaṃ vuccati, bhikkhave, sammādiṭṭhi ariyā anāsavā lokuttarā maggaṅgā. So micchādiṭṭhiyā pahānāya vāyamati, sammādiṭṭhiyā, upasampadāya, svāssa [svāyaṃ (ka.)] hoti sammāvāyāmo. So sato micchādiṭṭhiṃ pajahati, sato sammādiṭṭhiṃ upasampajja viharati, sāssa [sāyaṃ (ka.)] hoti sammāsati. Itiyime [itime (sī.), itissime (syā. kaṃ. pī.)] tayo dhammā sammādiṭṭhiṃ anuparidhāvanti anuparivattanti, seyyathidaṃ – sammādiṭṭhi, sammāvāyāmo, sammāsati.

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："諸比丘。"那些比丘回答說："尊者。"世尊如是說："諸比丘，我將為你們說具足因緣、具足資具的聖正定。仔細聽，好好作意，我要說了。""是的，尊者。"那些比丘回答世尊。世尊如是說： "諸比丘，什麼是具足因緣、具足資具的聖正定？即是：正見、正思惟、正語、正業、正命、正精進、正念；諸比丘，由這七支所成就的心一境性，這就稱為具足因緣、具足資具的聖正定。其中，諸比丘，正見是先導。諸比丘，怎樣正見是先導？他了知邪見為'邪見'，了知正見為'正見'，這就是他的正見。 "諸比丘，什麼是邪見？'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，在世間沒有正行、正道的沙門、婆羅門，他們依自己的證智證得並宣說此世他世'，諸比丘，這就是邪見。 "諸比丘，什麼是正見？諸比丘，我說正見有兩種：有漏、福分、有結果的正見；無漏、出世間、道支的聖正見。諸比丘，什麼是有漏、福分、有結果的正見？'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，在世間有正行、正道的沙門、婆羅門，他們依自己的證智證得並宣說此世他世'，諸比丘，這就是有漏、福分、有結果的正見。 "諸比丘，什麼是無漏、出世間、道支的聖正見？諸比丘，聖者的心、無漏的心、具足聖道者、修習聖道者的智慧、慧根、慧力、擇法覺支、正見道支，諸比丘，這就稱為無漏、出世間、道支的聖正見。他為斷除邪見而精進，為成就正見而精進，這就是他的正精進。他念住于斷除邪見，念住于成就正見而安住，這就是他的正念。如是這三法環繞隨轉于正見，即是：正見、正精進、正念。

  1. 『『Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti. Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti? Micchāsaṅkappaṃ 『micchāsaṅkappo』ti pajānāti, sammāsaṅkappaṃ 『sammāsaṅkappo』ti pajānāti, sāssa hoti sammādiṭṭhi .

『『Katamo ca, bhikkhave, micchāsaṅkappo? Kāmasaṅkappo, byāpādasaṅkappo, vihiṃsāsaṅkappo – ayaṃ, bhikkhave, micchāsaṅkappo.

『『Katamo ca, bhikkhave, sammāsaṅkappo? Sammāsaṅkappaṃpahaṃ, bhikkhave, dvāyaṃ vadāmi – atthi, bhikkhave, sammāsaṅkappo sāsavo puññabhāgiyo upadhivepakko; atthi, bhikkhave, sammāsaṅkappo ariyo anāsavo lokuttaro maggaṅgo. Katamo ca, bhikkhave, sammāsaṅkappo sāsavo puññabhāgiyo upadhivepakko? Nekkhammasaṅkappo, abyāpādasaṅkappo, avihiṃsāsaṅkappo – 『ayaṃ, bhikkhave, sammāsaṅkappo sāsavo puññabhāgiyo upadhivepakko』』』.

『『Katamo ca, bhikkhave, sammāsaṅkappo ariyo anāsavo lokuttaro maggaṅgo? Yo kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṃ bhāvayato takko vitakko saṅkappo appanā byappanā cetaso abhiniropanā vacīsaṅkhāro – ayaṃ, bhikkhave, sammāsaṅkappo ariyo anāsavo lokuttaro maggaṅgo. So micchāsaṅkappassa pahānāya vāyamati, sammāsaṅkappassa upasampadāya, svāssa hoti sammāvāyāmo. So sato micchāsaṅkappaṃ pajahati, sato sammāsaṅkappaṃ upasampajja viharati; sāssa hoti sammāsati. Itiyime tayo dhammā sammāsaṅkappaṃ anuparidhāvanti anuparivattanti, seyyathidaṃ – sammādiṭṭhi, sammāvāyāmo, sammāsati.

  1. 『『Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti. Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti? Micchāvācaṃ 『micchāvācā』ti pajānāti, sammāvācaṃ 『sammāvācā』ti pajānāti; sāssa hoti sammādiṭṭhi. Katamā ca, bhikkhave, micchāvācā? Musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo – ayaṃ, bhikkhave, micchāvācā. Katamā ca, bhikkhave, sammāvācā? Sammāvācaṃpahaṃ, bhikkhave, dvāyaṃ vadāmi – atthi, bhikkhave, sammāvācā sāsavā puññabhāgiyā upadhivepakkā; atthi, bhikkhave , sammāvācā ariyā anāsavā lokuttarā maggaṅgā. Katamā ca, bhikkhave, sammāvācā sāsavā puññabhāgiyā upadhivepakkā? Musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī – ayaṃ, bhikkhave, sammāvācā sāsavā puññabhāgiyā upadhivepakkā. Katamā ca, bhikkhave, sammāvācā ariyā anāsavā lokuttarā maggaṅgā? Yā kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṃ bhāvayato catūhi vacīduccaritehi ārati virati paṭivirati veramaṇī – ayaṃ, bhikkhave, sammāvācā ariyā anāsavā lokuttarā maggaṅgā. So micchāvācāya pahānāya vāyamati, sammāvācāya upasampadāya; svāssa hoti sammāvāyāmo. So sato micchāvācaṃ pajahati, sato sammāvācaṃ upasampajja viharati; sāssa hoti sammāsati. Itiyime tayo dhammā sammāvācaṃ anuparidhāvanti anuparivattanti, seyyathidaṃ – sammādiṭṭhi, sammāvāyāmo, sammāsati.

"其中，諸比丘，正見是先導。諸比丘，怎樣正見是先導？他了知邪思惟為'邪思惟'，了知正思惟為'正思惟'，這就是他的正見。 "諸比丘，什麼是邪思惟？欲思惟、嗔恚思惟、傷害思惟，諸比丘，這就是邪思惟。 "諸比丘，什麼是正思惟？諸比丘，我說正思惟有兩種：有漏、福分、有結果的正思惟；無漏、出世間、道支的聖正思惟。諸比丘，什麼是有漏、福分、有結果的正思惟？出離思惟、無嗔恚思惟、無傷害思惟，諸比丘，這就是有漏、福分、有結果的正思惟。 "諸比丘，什麼是無漏、出世間、道支的聖正思惟？諸比丘，聖者的心、無漏的心、具足聖道者、修習聖道者的尋、伺、思惟、安止、近行、心的專注、語行，諸比丘，這就是無漏、出世間、道支的聖正思惟。他為斷除邪思惟而精進，為成就正思惟而精進，這就是他的正精進。他念住于斷除邪思惟，念住于成就正思惟而安住，這就是他的正念。如是這三法環繞隨轉于正思惟，即是：正見、正精進、正念。 "其中，諸比丘，正見是先導。諸比丘，怎樣正見是先導？他了知邪語為'邪語'，了知正語為'正語'，這就是他的正見。諸比丘，什麼是邪語？妄語、兩舌、惡口、綺語，諸比丘，這就是邪語。諸比丘，什麼是正語？諸比丘，我說正語有兩種：有漏、福分、有結果的正語；無漏、出世間、道支的聖正語。諸比丘，什麼是有漏、福分、有結果的正語？離妄語、離兩舌、離惡口、離綺語，諸比丘，這就是有漏、福分、有結果的正語。諸比丘，什麼是無漏、出世間、道支的聖正語？諸比丘，聖者的心、無漏的心、具足聖道者、修習聖道者對四種語惡行的離、遠離、迴避、禁戒，諸比丘，這就是無漏、出世間、道支的聖正語。他為斷除邪語而精進，為成就正語而精進，這就是他的正精進。他念住于斷除邪語，念住于成就正語而安住，這就是他的正念。如是這三法環繞隨轉于正語，即是：正見、正精進、正念。

  1. 『『Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti. Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti? Micchākammantaṃ 『micchākammanto』ti pajānāti, sammākammantaṃ 『sammākammanto』ti pajānāti ; sāssa hoti sammādiṭṭhi. Katamo ca, bhikkhave, micchākammanto? Pāṇātipāto, adinnādānaṃ, kāmesumicchācāro – ayaṃ, bhikkhave, micchākammanto. Katamo ca, bhikkhave, sammākammanto? Sammākammantaṃpahaṃ, bhikkhave , dvāyaṃ vadāmi – atthi, bhikkhave, sammākammanto sāsavo puññabhāgiyo upadhivepakko; atthi, bhikkhave, sammākammanto ariyo anāsavo lokuttaro maggaṅgo. Katamo ca, bhikkhave, sammākammanto sāsavo puññabhāgiyo upadhivepakko? Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī – ayaṃ, bhikkhave, sammākammanto sāsavo puññabhāgiyo upadhivepakko. Katamo ca, bhikkhave, sammākammanto ariyo anāsavo lokuttaro maggaṅgo? Yā kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṃ bhāvayato tīhi kāyaduccaritehi ārati virati paṭivirati veramaṇī – ayaṃ, bhikkhave, sammākammanto ariyo anāsavo lokuttaro maggaṅgo. So micchākammantassa pahānāya vāyamati, sammākammantassa upasampadāya; svāssa hoti sammāvāyāmo. So sato micchākammantaṃ pajahati, sato sammākammantaṃ upasampajja viharati; sāssa hoti sammāsati. Itiyime tayo dhammā sammākammantaṃ anuparidhāvanti anuparivattanti, seyyathidaṃ – sammādiṭṭhi, sammāvāyāmo, sammāsati.

  2. 『『Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti. Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti? Micchāājīvaṃ 『micchāājīvo』ti pajānāti, sammāājīvaṃ 『sammāājīvo』ti pajānāti; sāssa hoti sammādiṭṭhi. Katamo ca, bhikkhave, micchāājīvo? Kuhanā, lapanā, nemittikatā, nippesikatā, lābhena lābhaṃ nijigīsanatā [nijigiṃ sanatā (sī. syā. kaṃ. pī.)] – ayaṃ, bhikkhave, micchāājīvo. Katamo ca, bhikkhave, sammāājīvo? Sammāājīvaṃpahaṃ, bhikkhave , dvāyaṃ vadāmi – atthi, bhikkhave, sammāājīvo sāsavo puññabhāgiyo upadhivepakko; atthi, bhikkhave, sammāājīvo ariyo anāsavo lokuttaro maggaṅgo. Katamo ca, bhikkhave, sammāājīvo sāsavo puññabhāgiyo upadhivepakko? Idha, bhikkhave, ariyasāvako micchāājīvaṃ pahāya sammāājīvena jīvikaṃ kappeti – ayaṃ, bhikkhave, sammāājīvo sāsavo puññabhāgiyo upadhivepakko. Katamo ca, bhikkhave, sammāājīvo ariyo anāsavo lokuttaro maggaṅgo? Yā kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṃ bhāvayato micchāājīvā ārati virati paṭivirati veramaṇī – ayaṃ, bhikkhave, sammāājīvo ariyo anāsavo lokuttaro maggaṅgo. So micchāājīvassa pahānāya vāyamati, sammāājīvassa upasampadāya ; svāssa hoti sammāvāyāmo. So sato micchāājīvaṃ pajahati, sato sammāājīvaṃ upasampajja viharati; sāssa hoti sammāsati. Itiyime tayo dhammā sammāājīvaṃ anuparidhāvanti anuparivattanti, seyyathidaṃ – sammādiṭṭhi, sammāvāyāmo, sammāsati.

  3. 『『Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti. Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti? Sammādiṭṭhissa , bhikkhave, sammāsaṅkappo pahoti, sammāsaṅkappassa sammāvācā pahoti, sammāvācassa sammākammanto pahoti, sammākammantassa sammāājīvo pahoti, sammāājīvassa sammāvāyāmo pahoti, sammāvāyāmassa sammāsati pahoti, sammāsatissa sammāsamādhi pahoti, sammāsamādhissa sammāñāṇaṃ pahoti, sammāñāṇassa sammāvimutti pahoti. Iti kho, bhikkhave, aṭṭhaṅgasamannāgato sekkho [aṭṭhaṅgasamannāgatā sekhā paṭipadā (sī.), aṭṭhaṅgasamannāgato sekho pāṭipado (pī. ka.) ( ) natthi sī. syā. kaṃ. pī. potthakesu], dasaṅgasamannāgato arahā hoti. (Tatrapi sammāñāṇena aneke pāpakā akusalā dhammā vigatā bhāvanāpāripūriṃ gacchanti).

"其中，諸比丘，正見是先導。諸比丘，怎樣正見是先導？他了知邪業為'邪業'，了知正業為'正業'，這就是他的正見。諸比丘，什麼是邪業？殺生、不與取、欲邪行，諸比丘，這就是邪業。諸比丘，什麼是正業？諸比丘，我說正業有兩種：有漏、福分、有結果的正業；無漏、出世間、道支的聖正業。諸比丘，什麼是有漏、福分、有結果的正業？離殺生、離不與取、離欲邪行，諸比丘，這就是有漏、福分、有結果的正業。諸比丘，什麼是無漏、出世間、道支的聖正業？諸比丘，聖者的心、無漏的心、具足聖道者、修習聖道者對三種身惡行的離、遠離、迴避、禁戒，諸比丘，這就是無漏、出世間、道支的聖正業。他為斷除邪業而精進，為成就正業而精進，這就是他的正精進。他念住于斷除邪業，念住于成就正業而安住，這就是他的正念。如是這三法環繞隨轉于正業，即是：正見、正精進、正念。 "其中，諸比丘，正見是先導。諸比丘，怎樣正見是先導？他了知邪命為'邪命'，了知正命為'正命'，這就是他的正見。諸比丘，什麼是邪命？欺詐、諂媚、現相、激磨、以利求利，諸比丘，這就是邪命。諸比丘，什麼是正命？諸比丘，我說正命有兩種：有漏、福分、有結果的正命；無漏、出世間、道支的聖正命。諸比丘，什麼是有漏、福分、有結果的正命？在此，諸比丘，聖弟子捨棄邪命，以正命維持生活，諸比丘，這就是有漏、福分、有結果的正命。諸比丘，什麼是無漏、出世間、道支的聖正命？諸比丘，聖者的心、無漏的心、具足聖道者、修習聖道者對邪命的離、遠離、迴避、禁戒，諸比丘，這就是無漏、出世間、道支的聖正命。他為斷除邪命而精進，為成就正命而精進，這就是他的正精進。他念住于斷除邪命，念住于成就正命而安住，這就是他的正念。如是這三法環繞隨轉于正命，即是：正見、正精進、正念。 "其中，諸比丘，正見是先導。諸比丘，怎樣正見是先導？諸比丘，具正見者生起正思惟，具正思惟者生起正語，具正語者生起正業，具正業者生起正命，具正命者生起正精進，具正精進者生起正念，具正念者生起正定，具正定者生起正智，具正智者生起正解脫。如是，諸比丘，有學具足八支，阿羅漢具足十支。（其中，由正智，許多惡不善法消除，圓滿修習。）

  1. 『『Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti. Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti? Sammādiṭṭhissa, bhikkhave, micchādiṭṭhi nijjiṇṇā hoti. Ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa nijjiṇṇā honti. Sammādiṭṭhipaccayā aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti. Sammāsaṅkappassa, bhikkhave, micchāsaṅkappo nijjiṇṇo hoti…pe… sammāvācassa, bhikkhave, micchāvācā nijjiṇṇā hoti… sammākammantassa, bhikkhave, micchākammanto nijjiṇṇo hoti… sammāājīvassa, bhikkhave, micchāājīvo nijjiṇṇo hoti… sammāvāyāmassa , bhikkhave , micchāvāyāmo nijjiṇṇo hoti… sammāsatissa, bhikkhave, micchāsati nijjiṇṇā hoti… sammāsamādhissa, bhikkhave, micchāsamādhi nijjiṇṇo hoti… sammāñāṇassa, bhikkhave, micchāñāṇaṃ nijjiṇṇaṃ hoti… sammāvimuttassa, bhikkhave, micchāvimutti nijjiṇṇā hoti. Ye ca micchāvimuttipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa nijjiṇṇā honti. Sammāvimuttipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti.

『『Iti kho, bhikkhave, vīsati kusalapakkhā, vīsati akusalapakkhā – mahācattārīsako dhammapariyāyo pavattito appaṭivattiyo samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ.

  1. 『『Yo hi koci, bhikkhave, samaṇo vā brāhmaṇo vā imaṃ mahācattārīsakaṃ dhammapariyāyaṃ garahitabbaṃ paṭikkositabbaṃ maññeyya tassa diṭṭheva dhamme dasasahadhammikā vādānuvādā gārayhaṃ ṭhānaṃ āgacchanti – sammādiṭṭhiṃ ce bhavaṃ garahati, ye ca micchādiṭṭhī samaṇabrāhmaṇā te bhoto pujjā, te bhoto pāsaṃsā; sammāsaṅkappaṃ ce bhavaṃ garahati , ye ca micchāsaṅkappā samaṇabrāhmaṇā te bhoto pujjā, te bhoto pāsaṃsā; sammāvācaṃ ce bhavaṃ garahati…pe… sammākammantaṃ ce bhavaṃ garahati… sammāājīvaṃ ce bhavaṃ garahati… sammāvāyāmaṃ ce bhavaṃ garahati… sammāsatiṃ ce bhavaṃ garahati… sammāsamādhiṃ ce bhavaṃ garahati… sammāñāṇaṃ ce bhavaṃ garahati … sammāvimuttiṃ ce bhavaṃ garahati, ye ca micchāvimuttī samaṇabrāhmaṇā te bhoto pujjā, te bhoto pāsaṃsā. Yo koci, bhikkhave, samaṇo vā brāhmaṇo vā imaṃ mahācattārīsakaṃ dhammapariyāyaṃ garahitabbaṃ paṭikkositabbaṃ maññeyya tassa diṭṭheva dhamme ime dasasahadhammikā vādānuvādā gārayhaṃ ṭhānaṃ āgacchanti. Yepi te, bhikkhave, ahesuṃ okkalā vassabhaññā [vayabhiññā (ka.) saṃ. ni. 3.62; a. ni. 4.30 passitabbaṃ] ahetuvādā akiriyavādā natthikavādā tepi mahācattārīsakaṃ dhammapariyāyaṃ na garahitabbaṃ napaṭikkositabbaṃ amaññiṃsu [maññeyyuṃ (ka.)]. Taṃ kissa hetu? Nindābyārosaupārambhabhayā』』ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Mahācattārīsakasuttaṃ niṭṭhitaṃ sattamaṃ.

  1. Ānāpānassatisuttaṃ

  2. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde sambahulehi abhiññātehi abhiññātehi therehi sāvakehi saddhiṃ – āyasmatā ca sāriputtena āyasmatā ca mahāmoggallānena [mahāmoggalānena (ka.)] āyasmatā ca mahākassapena āyasmatā ca mahākaccāyanena āyasmatā ca mahākoṭṭhikena āyasmatā ca mahākappinena āyasmatā ca mahācundena āyasmatā ca anuruddhena āyasmatā ca revatena āyasmatā ca ānandena, aññehi ca abhiññātehi abhiññātehi therehi sāvakehi saddhiṃ.

Tena kho pana samayena therā bhikkhū nave bhikkhū ovadanti anusāsanti. Appekacce therā bhikkhū dasapi bhikkhū ovadanti anusāsanti, appekacce therā bhikkhū vīsampi bhikkhū ovadanti anusāsanti, appekacce therā bhikkhū tiṃsampi bhikkhū ovadanti anusāsanti, appekacce therā bhikkhū cattārīsampi bhikkhū ovadanti anusāsanti. Te ca navā bhikkhū therehi bhikkhūhi ovadiyamānā anusāsiyamānā uḷāraṃ pubbenāparaṃ visesaṃ jānanti [pajānanti (syā. kaṃ.), sañjānanti (ka.)].

"其中，諸比丘，正見是先導。諸比丘，怎樣正見是先導？諸比丘，具正見者的邪見被摧毀。由邪見為緣而生起的許多惡不善法也被他摧毀。由正見為緣，許多善法得以圓滿修習。具正思惟者的邪思惟被摧毀...具正語者的邪語被摧毀...具正業者的邪業被摧毀...具正命者的邪命被摧毀...具正精進者的邪精進被摧毀...具正念者的邪念被摧毀...具正定者的邪定被摧毀...具正智者的邪智被摧毀...具正解脫者的邪解脫被摧毀。由邪解脫為緣而生起的許多惡不善法也被他摧毀。由正解脫為緣，許多善法得以圓滿修習。 "如是，諸比丘，二十種善分，二十種不善分 - 這大四十法門已轉起，不可被沙門、婆羅門、天、魔、梵或世間任何人所逆轉。 "諸比丘，若有任何沙門或婆羅門認為應該呵責、拒絕這大四十法門，他當下就會招致十種如法的誹謗理由：若尊者呵責正見，那些持邪見的沙門婆羅門就會受到尊者的尊敬和讚歎；若尊者呵責正思惟...正語...正業...正命...正精進...正念...正定...正智...若尊者呵責正解脫，那些持邪解脫的沙門婆羅門就會受到尊者的尊敬和讚歎。諸比丘，若有任何沙門或婆羅門認為應該呵責、拒絕這大四十法門，他當下就會招致這十種如法的誹謗理由。諸比丘，即使是那些奧迦羅人、瓦薩婆人，他們是無因論者、無作論者、虛無論者，他們也不認為應該呵責、拒絕這大四十法門。為什麼呢？因為害怕招致誹謗、敵意和責難。" 世尊如是說。那些比丘滿意歡喜世尊所說。 大四十經第七竟。 入出息唸經 如是我聞。一時，世尊住舍衛城（Sāvatthī）東園鹿子母講堂，與眾多著名的上座弟子在一起 - 尊者舍利弗、尊者大目犍連、尊者大迦葉、尊者大迦旃延、尊者大拘絺羅、尊者大劫賓那、尊者大周陀、尊者阿那律、尊者離婆多、尊者阿難，以及其他著名的上座弟子。 當時，上座比丘們在教導、教誡新比丘。有些上座比丘教導、教誡十位比丘，有些上座比丘教導、教誡二十位比丘，有些上座比丘教導、教誡三十位比丘，有些上座比丘教導、教誡四十位比丘。那些新比丘在接受上座比丘們的教導、教誡時，了知殊勝的前後差別。

  1. Tena kho pana samayena bhagavā tadahuposathe pannarase pavāraṇāya puṇṇāya puṇṇamāya rattiyā bhikkhusaṅghaparivuto abbhokāse nisinno hoti. Atha kho bhagavā tuṇhībhūtaṃ tuṇhībhūtaṃ bhikkhusaṅghaṃ anuviloketvā bhikkhū āmantesi – 『『āraddhosmi, bhikkhave, imāya paṭipadāya; āraddhacittosmi, bhikkhave, imāya paṭipadāya. Tasmātiha, bhikkhave, bhiyyosomattāya vīriyaṃ ārabhatha appattassa pattiyā, anadhigatassa adhigamāya , asacchikatassa sacchikiriyāya. Idhevāhaṃ sāvatthiyaṃ komudiṃ cātumāsiniṃ āgamessāmī』』ti. Assosuṃ kho jānapadā bhikkhū – 『『bhagavā kira tattheva sāvatthiyaṃ komudiṃ cātumāsiniṃ āgamessatī』』ti. Te jānapadā bhikkhū sāvatthiṃ [sāvatthiyaṃ (syā. kaṃ. pī. ka.)] osaranti bhagavantaṃ dassanāya. Te ca kho therā bhikkhū bhiyyosomattāya nave bhikkhū ovadanti anusāsanti. Appekacce therā bhikkhū dasapi bhikkhū ovadanti anusāsanti, appekacce therā bhikkhū vīsampi bhikkhū ovadanti anusāsanti , appekacce therā bhikkhū tiṃsampi bhikkhū ovadanti anusāsanti, appekacce therā bhikkhū cattārīsampi bhikkhū ovadanti anusāsanti. Te ca navā bhikkhū therehi bhikkhūhi ovadiyamānā anusāsiyamānā uḷāraṃ pubbenāparaṃ visesaṃ jānanti.

  2. Tena kho pana samayena bhagavā tadahuposathe pannarase komudiyā cātumāsiniyā puṇṇāya puṇṇamāya rattiyā bhikkhusaṅghaparivuto abbhokāse nisinno hoti. Atha kho bhagavā tuṇhībhūtaṃ tuṇhībhūtaṃ bhikkhusaṅghaṃ anuviloketvā bhikkhū āmantesi – 『『apalāpāyaṃ, bhikkhave, parisā; nippalāpāyaṃ, bhikkhave, parisā; suddhā sāre [suddhasāre patiṭṭhitā (syā. kaṃ. pī.)] patiṭṭhitā. Tathārūpo ayaṃ, bhikkhave, bhikkhusaṅgho; tathārūpā ayaṃ, bhikkhave, parisā yathārūpā parisā āhuneyyā pāhuneyyā dakkhiṇeyyā añjalikaraṇīyā anuttaraṃ puññakkhettaṃ lokassa. Tathārūpo ayaṃ, bhikkhave, bhikkhusaṅgho; tathārūpā ayaṃ, bhikkhave, parisā yathārūpāya parisāya appaṃ dinnaṃ bahu hoti, bahu dinnaṃ bahutaraṃ. Tathārūpo ayaṃ, bhikkhave, bhikkhusaṅgho; tathārūpā ayaṃ, bhikkhave, parisā yathārūpā parisā dullabhā dassanāya lokassa. Tathārūpo ayaṃ, bhikkhave, bhikkhusaṅgho; tathārūpā ayaṃ, bhikkhave, parisā yathārūpaṃ parisaṃ alaṃ yojanagaṇanāni dassanāya gantuṃ puṭosenāpi』』 [puṭosenāpi, tathārūpo ayaṃ bhikkhave bhikkhusaṃgho, tathārūpā ayaṃ parisā (sī. pī. ka.)].

當時，在十五布薩日滿月之夜，世尊坐在露天處，比丘僧團圍繞著他。世尊觀察著沉默的比丘僧團，對比丘們說："諸比丘，我對這種修行方式感到滿意；諸比丘，我的心對這種修行方式感到滿意。因此，諸比丘，你們應當更加精進，以達到未達到的，證得未證得的，實現未實現的。我將在這裡舍衛城（Sāvatthī）度過四個月的雨安居直到迦提月的滿月。"鄉村的比丘們聽說："據說世尊將在那裡舍衛城度過四個月的雨安居直到迦提月的滿月。"那些鄉村的比丘們前往舍衛城去見世尊。那些上座比丘們更加努力地教導、教誡新比丘。有些上座比丘教導、教誡十位比丘，有些上座比丘教導、教誡二十位比丘，有些上座比丘教導、教誡三十位比丘，有些上座比丘教導、教誡四十位比丘。那些新比丘在接受上座比丘們的教導、教誡時，了知殊勝的前後差別。 當時，在十五布薩日迦提月滿月之夜，世尊坐在露天處，比丘僧團圍繞著他。世尊觀察著沉默的比丘僧團，對比丘們說："諸比丘，這個僧團沒有虛偽；諸比丘，這個僧團沒有欺詐；諸比丘，這個僧團純凈，安住于核心。諸比丘，這樣的比丘僧團，這樣的僧團，是值得供養、值得款待、值得佈施、值得合掌禮敬的，是世間無上的福田。諸比丘，這樣的比丘僧團，這樣的僧團，對它少施多得，多施更多。諸比丘，這樣的比丘僧團，這樣的僧團，在世間難得一見。諸比丘，這樣的比丘僧團，這樣的僧團，值得人們帶著食物走上幾由旬去見。"

  1. 『『Santi, bhikkhave, bhikkhū imasmiṃ bhikkhusaṅghe arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññāvimuttā – evarūpāpi, bhikkhave, santi bhikkhū imasmiṃ bhikkhusaṅghe . Santi, bhikkhave, bhikkhū imasmiṃ bhikkhusaṅghe pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā – evarūpāpi, bhikkhave, santi bhikkhū imasmiṃ bhikkhusaṅghe. Santi, bhikkhave, bhikkhū imasmiṃ bhikkhusaṅghe tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmino sakideva [sakiṃ deva (ka.)] imaṃ lokaṃ āgantvā dukkhassantaṃ karissanti – evarūpāpi, bhikkhave, santi bhikkhū imasmiṃ bhikkhusaṅghe . Santi, bhikkhave, bhikkhū imasmiṃ bhikkhusaṅghe tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyanā – evarūpāpi, bhikkhave, santi bhikkhū imasmiṃ bhikkhusaṅghe.

『『Santi, bhikkhave, bhikkhū imasmiṃ bhikkhusaṅghe catunnaṃ satipaṭṭhānānaṃ bhāvanānuyogamanuyuttā viharanti – evarūpāpi, bhikkhave, santi bhikkhū imasmiṃ bhikkhusaṅghe. Santi, bhikkhave, bhikkhū imasmiṃ bhikkhusaṅghe catunnaṃ sammappadhānānaṃ bhāvanānuyogamanuyuttā viharanti…pe… catunnaṃ iddhipādānaṃ… pañcannaṃ indriyānaṃ… pañcannaṃ balānaṃ… sattannaṃ bojjhaṅgānaṃ… ariyassa aṭṭhaṅgikassa maggassa bhāvanānuyogamanuyuttā viharanti – evarūpāpi, bhikkhave, santi bhikkhū imasmiṃ bhikkhusaṅghe. Santi, bhikkhave, bhikkhū imasmiṃ bhikkhusaṅghe mettābhāvanānuyogamanuyuttā viharanti… karuṇābhāvanānuyogamanuyuttā viharanti… muditābhāvanānuyogamanuyuttā viharanti… upekkhābhāvanānuyogamanuyuttā viharanti… asubhabhāvanānuyogamanuyuttā viharanti… aniccasaññābhāvanānuyogamanuyuttā viharanti – evarūpāpi, bhikkhave, santi bhikkhū imasmiṃ bhikkhusaṅghe. Santi, bhikkhave, bhikkhū imasmiṃ bhikkhusaṅghe ānāpānassatibhāvanānuyogamanuyuttā viharanti. Ānāpānassati, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā. Ānāpānassati, bhikkhave, bhāvitā bahulīkatā cattāro satipaṭṭhāne paripūreti. Cattāro satipaṭṭhānā bhāvitā bahulīkatā satta bojjhaṅge paripūrenti. Satta bojjhaṅgā bhāvitā bahulīkatā vijjāvimuttiṃ paripūrenti.

"諸比丘，在這個比丘僧團中，有些比丘是阿羅漢，漏盡，修行已成，所作已辦，放下重擔，達到自己的目標，徹底斷盡有結，以正智而解脫 - 諸比丘，在這個比丘僧團中有這樣的比丘。諸比丘，在這個比丘僧團中，有些比丘因斷盡五下分結而成為化生者，在那裡般涅槃，不再從那世界回來 - 諸比丘，在這個比丘僧團中有這樣的比丘。諸比丘，在這個比丘僧團中，有些比丘因斷盡三結，貪、嗔、癡薄弱，成為一來者，還要再來此世間一次就能作苦邊際 - 諸比丘，在這個比丘僧團中有這樣的比丘。諸比丘，在這個比丘僧團中，有些比丘因斷盡三結而成為預流者，不墮惡趣，決定趣向正覺 - 諸比丘，在這個比丘僧團中有這樣的比丘。 "諸比丘，在這個比丘僧團中，有些比丘致力於修習四念處 - 諸比丘，在這個比丘僧團中有這樣的比丘。諸比丘，在這個比丘僧團中，有些比丘致力於修習四正勤...四神足...五根...五力...七覺支...八聖道 - 諸比丘，在這個比丘僧團中有這樣的比丘。諸比丘，在這個比丘僧團中，有些比丘致力於修習慈心...悲心...喜心...舍心...不凈觀...無常想 - 諸比丘，在這個比丘僧團中有這樣的比丘。諸比丘，在這個比丘僧團中，有些比丘致力於修習入出息念。諸比丘，入出息念若修習、多修習，能得大果、大利益。諸比丘，入出息念若修習、多修習，能圓滿四念處。四念處若修習、多修習，能圓滿七覺支。七覺支若修習、多修習，能圓滿明與解脫。

  1. 『『Kathaṃ bhāvitā ca, bhikkhave, ānāpānassati kathaṃ bahulīkatā mahapphalā hoti mahānisaṃsā? Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So satova assasati satova [sato (sī. syā. kaṃ. pī.)] passasati.

『『Dīghaṃ vā assasanto 『dīghaṃ assasāmī』ti pajānāti, dīghaṃ vā passasanto 『dīghaṃ passasāmī』ti pajānāti; rassaṃ vā assasanto 『rassaṃ assasāmī』ti pajānāti, rassaṃ vā passasanto 『rassaṃ passasāmī』ti pajānāti; 『sabbakāyapaṭisaṃvedī assasissāmī』ti sikkhati, 『sabbakāyapaṭisaṃvedī passasissāmī』ti sikkhati; 『passambhayaṃ kāyasaṅkhāraṃ assasissāmī』ti sikkhati, 『passambhayaṃ kāyasaṅkhāraṃ passasissāmī』ti sikkhati.

『『『Pītipaṭisaṃvedī assasissāmī』ti sikkhati, 『pītipaṭisaṃvedī passasissāmī』ti sikkhati; 『sukhapaṭisaṃvedī assasissāmī』ti sikkhati, 『sukhapaṭisaṃvedī passasissāmī』ti sikkhati; 『cittasaṅkhārapaṭisaṃvedī assasissāmī』ti sikkhati, 『cittasaṅkhārapaṭisaṃvedī passasissāmī』ti sikkhati; 『passambhayaṃ cittasaṅkhāraṃ assasissāmī』ti sikkhati, 『passambhayaṃ cittasaṅkhāraṃ passasissāmī』ti sikkhati.

『『『Cittapaṭisaṃvedī assasissāmī』ti sikkhati, 『cittapaṭisaṃvedī passasissāmī』ti sikkhati; 『abhippamodayaṃ cittaṃ assasissāmī』ti sikkhati, 『abhippamodayaṃ cittaṃ passasissāmī』ti sikkhati ; 『samādahaṃ cittaṃ assasissāmī』ti sikkhati, 『samādahaṃ cittaṃ passasissāmī』ti sikkhati; 『vimocayaṃ cittaṃ assasissāmī』ti sikkhati, 『vimocayaṃ cittaṃ passasissāmī』ti sikkhati.

『『『Aniccānupassī assasissāmī』ti sikkhati, 『aniccānupassī passasissāmī』ti sikkhati; 『virāgānupassī assasissāmī』ti sikkhati, 『virāgānupassī passasissāmī』ti sikkhati; 『nirodhānupassī assasissāmī』ti sikkhati, 『nirodhānupassī passasissāmī』ti sikkhati; 『paṭinissaggānupassī assasissāmī』ti sikkhati, 『paṭinissaggānupassī passasissāmī』ti sikkhati. Evaṃ bhāvitā kho, bhikkhave, ānāpānassati evaṃ bahulīkatā mahapphalā hoti mahānisaṃsā.

"諸比丘，如何修習、多修習入出息念能得大果、大利益？在此，諸比丘，比丘到林中，或到樹下，或到空閑處，結跏趺坐，身體端正，安立正念在面前。他正念地吸氣，正念地呼氣。 "長吸氣時，他了知'我長吸氣'；長呼氣時，他了知'我長呼氣'；短吸氣時，他了知'我短吸氣'；短呼氣時，他了知'我短呼氣'；他學習'我將覺知全身而吸氣'；他學習'我將覺知全身而呼氣'；他學習'我將平靜身行而吸氣'；他學習'我將平靜身行而呼氣'。 "他學習'我將覺知喜而吸氣'；他學習'我將覺知喜而呼氣'；他學習'我將覺知樂而吸氣'；他學習'我將覺知樂而呼氣'；他學習'我將覺知心行而吸氣'；他學習'我將覺知心行而呼氣'；他學習'我將平靜心行而吸氣'；他學習'我將平靜心行而呼氣'。 "他學習'我將覺知心而吸氣'；他學習'我將覺知心而呼氣'；他學習'我將令心歡喜而吸氣'；他學習'我將令心歡喜而呼氣'；他學習'我將令心專注而吸氣'；他學習'我將令心專注而呼氣'；他學習'我將令心解脫而吸氣'；他學習'我將令心解脫而呼氣'。 "他學習'我將隨觀無常而吸氣'；他學習'我將隨觀無常而呼氣'；他學習'我將隨觀離欲而吸氣'；他學習'我將隨觀離欲而呼氣'；他學習'我將隨觀滅盡而吸氣'；他學習'我將隨觀滅盡而呼氣'；他學習'我將隨觀舍離而吸氣'；他學習'我將隨觀舍離而呼氣'。諸比丘，這樣修習、多修習入出息念能得大果、大利益。

  1. 『『Kathaṃ bhāvitā ca, bhikkhave, ānāpānassati kathaṃ bahulīkatā cattāro satipaṭṭhāne paripūreti? Yasmiṃ samaye, bhikkhave, bhikkhu dīghaṃ vā assasanto 『dīghaṃ assasāmī』ti pajānāti, dīghaṃ vā passasanto 『dīghaṃ passasāmī』ti pajānāti; rassaṃ vā assasanto 『rassaṃ assasāmī』ti pajānāti, rassaṃ vā passasanto 『rassaṃ passasāmī』ti pajānāti; 『sabbakāyapaṭisaṃvedī assasissāmī』ti sikkhati, 『sabbakāyapaṭisaṃvedī passasissāmī』ti sikkhati; 『passambhayaṃ kāyasaṅkhāraṃ assasissāmī』ti sikkhati, 『passambhayaṃ kāyasaṅkhāraṃ passasissāmī』ti sikkhati; kāye kāyānupassī, bhikkhave, tasmiṃ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Kāyesu kāyaññatarāhaṃ, bhikkhave, evaṃ vadāmi yadidaṃ – assāsapassāsā. Tasmātiha, bhikkhave, kāye kāyānupassī tasmiṃ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.

『『Yasmiṃ samaye, bhikkhave, bhikkhu 『pītipaṭisaṃvedī assasissāmī』ti sikkhati, 『pītipaṭisaṃvedī passasissāmī』ti sikkhati; 『sukhapaṭisaṃvedī assasissāmī』ti sikkhati, 『sukhapaṭisaṃvedī passasissāmī』ti sikkhati; 『cittasaṅkhārapaṭisaṃvedī assasissāmī』ti sikkhati, 『cittasaṅkhārapaṭisaṃvedī passasissāmī』ti sikkhati; 『passambhayaṃ cittasaṅkhāraṃ assasissāmī』ti sikkhati, 『passambhayaṃ cittasaṅkhāraṃ passasissāmī』ti sikkhati; vedanāsu vedanānupassī, bhikkhave, tasmiṃ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Vedanāsu vedanāññatarāhaṃ, bhikkhave, evaṃ vadāmi yadidaṃ – assāsapassāsānaṃ sādhukaṃ manasikāraṃ. Tasmātiha, bhikkhave, vedanāsu vedanānupassī tasmiṃ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.

『『Yasmiṃ samaye, bhikkhave, bhikkhu 『cittapaṭisaṃvedī assasissāmī』ti sikkhati, 『cittapaṭisaṃvedī passasissāmī』ti sikkhati; 『abhippamodayaṃ cittaṃ assasissāmī』ti sikkhati, 『abhippamodayaṃ cittaṃ passasissāmī』ti sikkhati; 『samādahaṃ cittaṃ assasissāmī』ti sikkhati, 『samādahaṃ cittaṃ passasissāmī』ti sikkhati; 『vimocayaṃ cittaṃ assasissāmī』ti sikkhati, 『vimocayaṃ cittaṃ passasissāmī』ti sikkhati; citte cittānupassī, bhikkhave, tasmiṃ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Nāhaṃ, bhikkhave, muṭṭhassatissa asampajānassa ānāpānassatiṃ vadāmi. Tasmātiha, bhikkhave, citte cittānupassī tasmiṃ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.

『『Yasmiṃ samaye, bhikkhave, bhikkhu 『aniccānupassī assasissāmī』ti sikkhati, 『aniccānupassī passasissāmī』ti sikkhati; 『virāgānupassī assasissāmī』ti sikkhati, 『virāgānupassī passasissāmī』ti sikkhati; 『nirodhānupassī assasissāmī』ti sikkhati, 『nirodhānupassī passasissāmī』ti sikkhati; 『paṭinissaggānupassī assasissāmī』ti sikkhati, 『paṭinissaggānupassī passasissāmī』ti sikkhati; dhammesu dhammānupassī, bhikkhave, tasmiṃ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. So yaṃ taṃ abhijjhādomanassānaṃ pahānaṃ taṃ paññāya disvā sādhukaṃ ajjhupekkhitā hoti. Tasmātiha, bhikkhave, dhammesu dhammānupassī tasmiṃ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.

『『Evaṃ bhāvitā kho, bhikkhave, ānāpānassati evaṃ bahulīkatā cattāro satipaṭṭhāne paripūreti.

"諸比丘，如何修習、多修習入出息念能圓滿四念處？諸比丘，當比丘長吸氣時，他了知'我長吸氣'；長呼氣時，他了知'我長呼氣'；短吸氣時，他了知'我短吸氣'；短呼氣時，他了知'我短呼氣'；他學習'我將覺知全身而吸氣'；他學習'我將覺知全身而呼氣'；他學習'我將平靜身行而吸氣'；他學習'我將平靜身行而呼氣'；諸比丘，此時比丘于身隨觀身而住，熱誠、正知、正念，除去對世間的貪憂。諸比丘，我說這是身隨觀中的一種，即入息出息。因此，諸比丘，此時比丘于身隨觀身而住，熱誠、正知、正念，除去對世間的貪憂。 "諸比丘，當比丘學習'我將覺知喜而吸氣'；他學習'我將覺知喜而呼氣'；他學習'我將覺知樂而吸氣'；他學習'我將覺知樂而呼氣'；他學習'我將覺知心行而吸氣'；他學習'我將覺知心行而呼氣'；他學習'我將平靜心行而吸氣'；他學習'我將平靜心行而呼氣'；諸比丘，此時比丘于受隨觀受而住，熱誠、正知、正念，除去對世間的貪憂。諸比丘，我說這是受隨觀中的一種，即善加註意入息出息。因此，諸比丘，此時比丘于受隨觀受而住，熱誠、正知、正念，除去對世間的貪憂。 "諸比丘，當比丘學習'我將覺知心而吸氣'；他學習'我將覺知心而呼氣'；他學習'我將令心歡喜而吸氣'；他學習'我將令心歡喜而呼氣'；他學習'我將令心專注而吸氣'；他學習'我將令心專注而呼氣'；他學習'我將令心解脫而吸氣'；他學習'我將令心解脫而呼氣'；諸比丘，此時比丘於心隨觀心而住，熱誠、正知、正念，除去對世間的貪憂。諸比丘，我不說對失念、不正知者有入出息念。因此，諸比丘，此時比丘於心隨觀心而住，熱誠、正知、正念，除去對世間的貪憂。 "諸比丘，當比丘學習'我將隨觀無常而吸氣'；他學習'我將隨觀無常而呼氣'；他學習'我將隨觀離欲而吸氣'；他學習'我將隨觀離欲而呼氣'；他學習'我將隨觀滅盡而吸氣'；他學習'我將隨觀滅盡而呼氣'；他學習'我將隨觀舍離而吸氣'；他學習'我將隨觀舍離而呼氣'；諸比丘，此時比丘於法隨觀法而住，熱誠、正知、正念，除去對世間的貪憂。他以智慧見到貪憂的斷除，成為善觀察者。因此，諸比丘，此時比丘於法隨觀法而住，熱誠、正知、正念，除去對世間的貪憂。 "諸比丘，這樣修習、多修習入出息念能圓滿四念處。

  1. 『『Kathaṃ bhāvitā ca, bhikkhave, cattāro satipaṭṭhānā kathaṃ bahulīkatā satta bojjhaṅge paripūrenti? Yasmiṃ samaye, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ, upaṭṭhitāssa tasmiṃ samaye sati hoti asammuṭṭhā [appammuṭṭhā (syā. kaṃ.)]. Yasmiṃ samaye, bhikkhave, bhikkhuno upaṭṭhitā sati hoti asammuṭṭhā, satisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Satisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, satisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

『『So tathāsato viharanto taṃ dhammaṃ paññāya pavicinati pavicayati [pavicarati (sī. syā. kaṃ. pī.)] parivīmaṃsaṃ āpajjati. Yasmiṃ samaye, bhikkhave, bhikkhu tathāsato viharanto taṃ dhammaṃ paññāya pavicinati pavicayati parivīmaṃsaṃ āpajjati, dhammavicayasambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti, dhammavicayasambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, dhammavicayasambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

『『Tassa taṃ dhammaṃ paññāya pavicinato pavicayato parivīmaṃsaṃ āpajjato āraddhaṃ hoti vīriyaṃ asallīnaṃ. Yasmiṃ samaye, bhikkhave, bhikkhuno taṃ dhammaṃ paññāya pavicinato pavicayato parivīmaṃsaṃ āpajjato āraddhaṃ hoti vīriyaṃ asallīnaṃ, vīriyasambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti, vīriyasambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, vīriyasambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

『『Āraddhavīriyassa uppajjati pīti nirāmisā. Yasmiṃ samaye, bhikkhave, bhikkhuno āraddhavīriyassa uppajjati pīti nirāmisā, pītisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti, pītisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, pītisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

『『Pītimanassa kāyopi passambhati, cittampi passambhati. Yasmiṃ samaye, bhikkhave, bhikkhuno pītimanassa kāyopi passambhati, cittampi passambhati, passaddhisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti, passaddhisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, passaddhisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

『『Passaddhakāyassa sukhino cittaṃ samādhiyati. Yasmiṃ samaye, bhikkhave, bhikkhuno passaddhakāyassa sukhino cittaṃ samādhiyati, samādhisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti, samādhisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, samādhisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

『『So tathāsamāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti. Yasmiṃ samaye, bhikkhave, bhikkhu tathāsamāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti, upekkhāsambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti, upekkhāsambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, upekkhāsambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

"諸比丘，如何修習、多修習四念處能圓滿七覺支？諸比丘，當比丘于身隨觀身而住，熱誠、正知、正念，除去對世間的貪憂時，他的念在那時確立不忘。諸比丘，當比丘的念確立不忘時，念覺支在那時對比丘而言已被激發。比丘在那時修習念覺支，念覺支在那時對比丘而言達到修習圓滿。 "他如是住于念時，以慧簡擇、考察、思惟那法。諸比丘，當比丘如是住于念，以慧簡擇、考察、思惟那法時，擇法覺支在那時對比丘而言已被激發。比丘在那時修習擇法覺支，擇法覺支在那時對比丘而言達到修習圓滿。 "當他以慧簡擇、考察、思惟那法時，不退縮的精進被激發。諸比丘，當比丘以慧簡擇、考察、思惟那法，不退縮的精進被激發時，精進覺支在那時對比丘而言已被激發。比丘在那時修習精進覺支，精進覺支在那時對比丘而言達到修習圓滿。 "對於精進激發者，生起無染的喜。諸比丘，當比丘精進激發，生起無染的喜時，喜覺支在那時對比丘而言已被激發。比丘在那時修習喜覺支，喜覺支在那時對比丘而言達到修習圓滿。 "對於心有喜者，身體平靜，心也平靜。諸比丘，當比丘心有喜，身體平靜，心也平靜時，輕安覺支在那時對比丘而言已被激發。比丘在那時修習輕安覺支，輕安覺支在那時對比丘而言達到修習圓滿。 "對於身體平靜、快樂者，心得定。諸比丘，當比丘身體平靜、快樂，心得定時，定覺支在那時對比丘而言已被激發。比丘在那時修習定覺支，定覺支在那時對比丘而言達到修習圓滿。 "他善觀察如是得定的心。諸比丘，當比丘善觀察如是得定的心時，舍覺支在那時對比丘而言已被激發。比丘在那時修習舍覺支，舍覺支在那時對比丘而言達到修習圓滿。

  1. 『『Yasmiṃ samaye, bhikkhave, bhikkhu vedanāsu…pe… citte… dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ, upaṭṭhitāssa tasmiṃ samaye sati hoti asammuṭṭhā. Yasmiṃ samaye, bhikkhave, bhikkhuno upaṭṭhitā sati hoti asammuṭṭhā, satisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti, satisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, satisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

『『So tathāsato viharanto taṃ dhammaṃ paññāya pavicinati pavicayati parivīmaṃsaṃ āpajjati. Yasmiṃ samaye, bhikkhave, bhikkhu tathāsato viharanto taṃ dhammaṃ paññāya pavicinati pavicayati parivīmaṃsaṃ āpajjati, dhammavicayasambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti, dhammavicayasambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, dhammavicayasambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

『『Tassa taṃ dhammaṃ paññāya pavicinato pavicayato parivīmaṃsaṃ āpajjato āraddhaṃ hoti vīriyaṃ asallīnaṃ. Yasmiṃ samaye, bhikkhave, bhikkhuno taṃ dhammaṃ paññāya pavicinato pavicayato parivīmaṃsaṃ āpajjato āraddhaṃ hoti vīriyaṃ asallīnaṃ, vīriyasambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti, vīriyasambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, vīriyasambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

『『Āraddhavīriyassa uppajjati pīti nirāmisā. Yasmiṃ samaye, bhikkhave, bhikkhuno āraddhavīriyassa uppajjati pīti nirāmisā, pītisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti, pītisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, pītisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

『『Pītimanassa kāyopi passambhati, cittampi passambhati. Yasmiṃ samaye, bhikkhave, bhikkhuno pītimanassa kāyopi passambhati, cittampi passambhati, passaddhisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti, passaddhisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, passaddhisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

『『Passaddhakāyassa sukhino cittaṃ samādhiyati. Yasmiṃ samaye, bhikkhave, bhikkhuno passaddhakāyassa sukhino cittaṃ samādhiyati, samādhisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti, samādhisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, samādhisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

『『So tathāsamāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti. Yasmiṃ samaye, bhikkhave, bhikkhu tathāsamāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti, upekkhāsambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti, upekkhāsambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, upekkhāsambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati. Evaṃ bhāvitā kho, bhikkhave, cattāro satipaṭṭhānā evaṃ bahulīkatā satta sambojjhaṅge paripūrenti.

  1. 『『Kathaṃ bhāvitā ca, bhikkhave, satta bojjhaṅgā kathaṃ bahulīkatā vijjāvimuttiṃ paripūrenti ? Idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Dhammavicayasambojjhaṅgaṃ bhāveti…pe… vīriyasambojjhaṅgaṃ bhāveti… pītisambojjhaṅgaṃ bhāveti… passaddhisambojjhaṅgaṃ bhāveti… samādhisambojjhaṅgaṃ bhāveti… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ bhāvitā kho, bhikkhave, satta bojjhaṅgā evaṃ bahulīkatā vijjāvimuttiṃ paripūrentī』』ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Ānāpānassatisuttaṃ niṭṭhitaṃ aṭṭhamaṃ.

  1. Kāyagatāsatisuttaṃ

"諸比丘，當比丘于受...於心...於法隨觀法而住，熱誠、正知、正念，除去對世間的貪憂時，他的念在那時確立不忘。諸比丘，當比丘的念確立不忘時，念覺支在那時對比丘而言已被激發。比丘在那時修習念覺支，念覺支在那時對比丘而言達到修習圓滿。 "他如是住于念時，以慧簡擇、考察、思惟那法。諸比丘，當比丘如是住于念，以慧簡擇、考察、思惟那法時，擇法覺支在那時對比丘而言已被激發。比丘在那時修習擇法覺支，擇法覺支在那時對比丘而言達到修習圓滿。 "當他以慧簡擇、考察、思惟那法時，不退縮的精進被激發。諸比丘，當比丘以慧簡擇、考察、思惟那法，不退縮的精進被激發時，精進覺支在那時對比丘而言已被激發。比丘在那時修習精進覺支，精進覺支在那時對比丘而言達到修習圓滿。 "對於精進激發者，生起無染的喜。諸比丘，當比丘精進激發，生起無染的喜時，喜覺支在那時對比丘而言已被激發。比丘在那時修習喜覺支，喜覺支在那時對比丘而言達到修習圓滿。 "對於心有喜者，身體平靜，心也平靜。諸比丘，當比丘心有喜，身體平靜，心也平靜時，輕安覺支在那時對比丘而言已被激發。比丘在那時修習輕安覺支，輕安覺支在那時對比丘而言達到修習圓滿。 "對於身體平靜、快樂者，心得定。諸比丘，當比丘身體平靜、快樂，心得定時，定覺支在那時對比丘而言已被激發。比丘在那時修習定覺支，定覺支在那時對比丘而言達到修習圓滿。 "他善觀察如是得定的心。諸比丘，當比丘善觀察如是得定的心時，舍覺支在那時對比丘而言已被激發。比丘在那時修習舍覺支，舍覺支在那時對比丘而言達到修習圓滿。諸比丘，這樣修習、多修習四念處能圓滿七覺支。 "諸比丘，如何修習、多修習七覺支能圓滿明與解脫？在此，諸比丘，比丘修習依止遠離、依止離欲、依止滅盡、趣向舍離的念覺支。他修習依止遠離、依止離欲、依止滅盡、趣向舍離的擇法覺支...精進覺支...喜覺支...輕安覺支...定覺支...舍覺支。諸比丘，這樣修習、多修習七覺支能圓滿明與解脫。" 世尊如是說。那些比丘滿意歡喜世尊所說。 入出息唸經第八竟。 身至唸經

  1. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho sambahulānaṃ bhikkhūnaṃ pacchābhattaṃ piṇḍapātapaṭikkantānaṃ upaṭṭhānasālāyaṃ sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi – 『『acchariyaṃ, āvuso, abbhutaṃ, āvuso! Yāvañcidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena kāyagatāsati [kāyagatā sati (syā. kaṃ. pī.)] bhāvitā bahulīkatā mahapphalā vuttā mahānisaṃsā』』ti. Ayañca hidaṃ tesaṃ bhikkhūnaṃ antarākathā vippakatā hoti, atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi – 『『kāya nuttha, bhikkhave, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā』』ti? 『『Idha , bhante, amhākaṃ pacchābhattaṃ piṇḍapātapaṭikkantānaṃ upaṭṭhānasālāyaṃ sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi – 『acchariyaṃ, āvuso, abbhutaṃ, āvuso! Yāvañcidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena kāyagatāsati bhāvitā bahulīkatā mahapphalā vuttā mahānisaṃsā』ti. Ayaṃ kho no, bhante, antarākathā vippakatā, atha bhagavā anuppatto』』ti.

如是我聞：一時，世尊住在舍衛城（Sāvatthī）祇樹給孤獨園。那時，眾多比丘飯後從托缽回來，集會坐在集會堂，生起了這樣的談話："諸友，真是稀有！諸友，真是未曾有！那位知者、見者、阿羅漢、正等正覺的世尊說修習、多修習身至念有大果報、大利益。"這些比丘的談話還未結束，這時世尊在傍晚時分從獨處起來，來到集會堂。來到后，坐在準備好的座位上。坐下後，世尊對比丘們說："諸比丘，你們現在坐在一起談論什麼？你們未完的談話是什麼？""世尊，我們飯後從托缽回來，集會坐在集會堂，生起了這樣的談話：'諸友，真是稀有！諸友，真是未曾有！那位知者、見者、阿羅漢、正等正覺的世尊說修習、多修習身至念有大果報、大利益。'世尊，這就是我們未完的談話，這時世尊來到了。"

  1. 『『Kathaṃ bhāvitā ca, bhikkhave, kāyagatāsati kathaṃ bahulīkatā mahapphalā hoti mahānisaṃsā? Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So satova assasati satova passasati; dīghaṃ vā assasanto 『dīghaṃ assasāmī』ti pajānāti, dīghaṃ vā passasanto 『dīghaṃ passasāmī』ti pajānāti; rassaṃ vā assasanto 『rassaṃ assasāmī』ti pajānāti, rassaṃ vā passasanto 『rassaṃ passasāmī』ti pajānāti; 『sabbakāyapaṭisaṃvedī assasissāmī』ti sikkhati, 『sabbakāyapaṭisaṃvedī passasissāmī』ti sikkhati; 『passambhayaṃ kāyasaṅkhāraṃ assasissāmī』ti sikkhati, 『passambhayaṃ kāyasaṅkhāraṃ passasissāmī』ti sikkhati. Tassa evaṃ appamattassa ātāpino pahitattassa viharato ye gehasitā [gehassitā (ṭīkā)] sarasaṅkappā te pahīyanti . Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti [ekodī hoti (sī.), ekodibhoti (syā. kaṃ.)] samādhiyati. Evaṃ, bhikkhave, bhikkhu kāyagatāsatiṃ [kāyagataṃ satiṃ (syā. kaṃ. pī.)] bhāveti.

『『Puna caparaṃ, bhikkhave, bhikkhu gacchanto vā 『gacchāmī』ti pajānāti, ṭhito vā 『ṭhitomhī』ti pajānāti, nisinno vā 『nisinnomhī』ti pajānāti, sayāno vā 『sayānomhī』ti pajānāti. Yathā yathā vā panassa kāyo paṇihito hoti, tathā tathā naṃ pajānāti. Tassa evaṃ appamattassa ātāpino pahitattassa viharato ye gehasitā sarasaṅkappā te pahīyanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.

『『Puna caparaṃ, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti. Tassa evaṃ appamattassa ātāpino pahitattassa viharato ye gehasitā sarasaṅkappā te pahīyanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.

『『Puna caparaṃ, bhikkhave, bhikkhu imameva kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati – 『atthi imasmiṃ kāye kesā lomā nakhā dantā taco maṃsaṃ nhāru [nahāru (sī. syā. kaṃ. pī.)] aṭṭhi aṭṭhimiñjaṃ vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ pittaṃ semhaṃ pubbo lohitaṃ sedo medo assu vasā kheḷo siṅghāṇikā lasikā mutta』nti.

『『Seyyathāpi, bhikkhave, ubhatomukhā putoḷi [mūtoḷī (sī. syā. kaṃ. pī.)] pūrā nānāvihitassa dhaññassa, seyyathidaṃ – sālīnaṃ vīhīnaṃ muggānaṃ māsānaṃ tilānaṃ taṇḍulānaṃ, tamenaṃ cakkhumā puriso muñcitvā paccavekkheyya – 『ime sālī ime vīhī ime muggā ime māsā ime tilā ime taṇḍulā』ti; evameva kho, bhikkhave, bhikkhu imameva kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati – 『atthi imasmiṃ kāye kesā lomā nakhā dantā taco maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ pittaṃ semhaṃ pubbo lohitaṃ sedo medo assu vasā kheḷo siṅghāṇikā lasikā mutta』nti. Tassa evaṃ appamattassa ātāpino pahitattassa viharato ye gehasitā sarasaṅkappā te pahīyanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.

『『Puna caparaṃ, bhikkhave, bhikkhu imameva kāyaṃ yathāṭhitaṃ yathāpaṇihitaṃ dhātuso paccavekkhati – 『atthi imasmiṃ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū』ti.

"諸比丘，如何修習、多修習身至念能得大果報、大利益？在此，諸比丘，比丘到林中，或到樹下，或到空閑處，結跏趺坐，身體端正，安立正念在面前。他正念地吸氣，正念地呼氣；長吸氣時，他了知'我長吸氣'；長呼氣時，他了知'我長呼氣'；短吸氣時，他了知'我短吸氣'；短呼氣時，他了知'我短呼氣'；他學習'我將覺知全身而吸氣'；他學習'我將覺知全身而呼氣'；他學習'我將平靜身行而吸氣'；他學習'我將平靜身行而呼氣'。當他如是不放逸、熱誠、精進而住時，世俗的憶念和思惟被斷除。由於斷除它們，內心安住、平靜、專一、得定。諸比丘，比丘如是修習身至念。 "再者，諸比丘，比丘行走時了知'我在行走'，站立時了知'我在站立'，坐著時了知'我在坐著'，躺臥時了知'我在躺臥'。無論他的身體如何擺放，他都如實了知。當他如是不放逸、熱誠、精進而住時，世俗的憶念和思惟被斷除。由於斷除它們，內心安住、平靜、專一、得定。諸比丘，比丘也如是修習身至念。 "再者，諸比丘，比丘在前進後退時保持正知，在觀看周圍時保持正知，在屈伸肢體時保持正知，在穿著僧伽梨、持缽和衣時保持正知，在吃喝咀嚼品嚐時保持正知，在大小便時保持正知，在行走、站立、坐著、入睡、醒來、說話、沉默時保持正知。當他如是不放逸、熱誠、精進而住時，世俗的憶念和思惟被斷除。由於斷除它們，內心安住、平靜、專一、得定。諸比丘，比丘也如是修習身至念。 "再者，諸比丘，比丘觀察這個身體，從腳底向上，從頭頂向下，被皮包裹著，充滿各種不凈物：'在這個身體中有頭髮、體毛、指甲、牙齒、面板、肌肉、筋腱、骨骼、骨髓、腎臟、心臟、肝臟、膜、脾臟、肺、腸、腸間膜、胃中物、糞便、膽汁、痰、膿、血、汗、脂肪、淚、油脂、唾液、鼻涕、關節滑液、尿液'。 "諸比丘，就像一個兩端開口的袋子，裝滿各種穀物，如稻、粳、綠豆、豆、芝麻、糙米，有眼睛的人打開它會檢查：'這是稻，這是粳，這是綠豆，這是豆，這是芝麻，這是糙米'。同樣地，諸比丘，比丘觀察這個身體，從腳底向上，從頭頂向下，被皮包裹著，充滿各種不凈物：'在這個身體中有頭髮、體毛、指甲、牙齒、面板、肌肉、筋腱、骨骼、骨髓、腎臟、心臟、肝臟、膜、脾臟、肺、腸、腸間膜、胃中物、糞便、膽汁、痰、膿、血、汗、脂肪、淚、油脂、唾液、鼻涕、關節滑液、尿液'。當他如是不放逸、熱誠、精進而住時，世俗的憶念和思惟被斷除。由於斷除它們，內心安住、平靜、專一、得定。諸比丘，比丘也如是修習身至念。 "再者，諸比丘，比丘觀察這個身體的構成要素，無論它如何擺放或安置：'在這個身體中有地界、水界、火界、風界'。

『『Seyyathāpi, bhikkhave, dakkho goghātako vā goghātakantevāsī vā gāviṃ vadhitvā catumahāpathe [cātummahāpathe (sī. syā. kaṃ. pī.)] bilaso vibhajitvā [paṭivibhajitvā (sī. syā. kaṃ. pī.)] nisinno assa; evameva kho, bhikkhave, bhikkhu imameva kāyaṃ yathāṭhitaṃ yathāpaṇihitaṃ dhātuso paccavekkhati – 『atthi imasmiṃ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū』ti. Tassa evaṃ appamattassa ātāpino pahitattassa viharato ye gehasitā sarasaṅkappā te pahīyanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.

『『Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya [sīvathikāya (sī. syā. kaṃ. pī.)] chaḍḍitaṃ ekāhamataṃ vā dvīhamataṃ vā tīhamataṃ vā uddhumātakaṃ vinīlakaṃ vipubbakajātaṃ. So imameva kāyaṃ upasaṃharati – 『ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto』ti [etaṃ anatītoti (sī.)]. Tassa evaṃ appamattassa ātāpino pahitattassa viharato ye gehasitā sarasaṅkappā te pahīyanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.

『『Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ kākehi vā khajjamānaṃ kulalehi vā khajjamānaṃ gijjhehi vā khajjamānaṃ kaṅkehi vā khajjamānaṃ sunakhehi vā khajjamānaṃ byagghehi vā khajjamānaṃ dīpīhi vā khajjamānaṃ siṅgālehi vā [gijjhehi vā khajjamānaṃ suvānehi vā khajjamānaṃ sigālehi vā (sī. syā. kaṃ. pī.)] khajjamānaṃ vividhehi vā pāṇakajātehi khajjamānaṃ. So imameva kāyaṃ upasaṃharati – 『ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto』ti. Tassa evaṃ appamattassa…pe… evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.

『『Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhikasaṅkhalikaṃ samaṃsalohitaṃ nhārusambandhaṃ…pe… aṭṭhikasaṅkhalikaṃ nimmaṃsalohitamakkhitaṃ nhārusambandhaṃ…pe… aṭṭhikasaṅkhalikaṃ apagatamaṃsalohitaṃ nhārusambandhaṃ…pe… aṭṭhikāni apagatasambandhāni [apagatanahārūsambandhāni (syā. kaṃ.)] disāvidisāvikkhittāni [disāvidisāsu vikkhitāni (sī. pī.)] aññena hatthaṭṭhikaṃ aññena pādaṭṭhikaṃ aññena gopphakaṭṭhikaṃ [aññena gopphakaṭṭhikanti idaṃ sī. syā. kaṃ. pī. potthakesu natthi] aññena jaṅghaṭṭhikaṃ aññena ūruṭṭhikaṃ aññena kaṭiṭṭhikaṃ [aññena kaṭaṭṭhikaṃ aññena piṭṭhikaṇḍakaṃ aññena sīsakaṭāhaṃ (sī. syā. kaṃ. pī.)] aññena phāsukaṭṭhikaṃ aññena piṭṭhiṭṭhikaṃ aññena khandhaṭṭhikaṃ aññena gīvaṭṭhikaṃ aññena hanukaṭṭhikaṃ aññena dantaṭṭhikaṃ aññena sīsakaṭāhaṃ [aññena kaṭaṭṭhikaṃ aññena piṭṭhikaṇḍakaṃ aññena sīsakaṭāhaṃ (sī. syā. kaṃ. pī.)]. So imameva kāyaṃ upasaṃharati – 『ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto』ti. Tassa evaṃ appamattassa…pe… evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.

『『Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ – aṭṭhikāni setāni saṅkhavaṇṇapaṭibhāgāni [saṅkhavaṇṇūpanibhāni (sī. syā. kaṃ. pī.)] …pe… aṭṭhikāni puñjakitāni terovassikāni…pe… aṭṭhikāni pūtīni cuṇṇakajātāni. So imameva kāyaṃ upasaṃharati – 『ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto』ti. Tassa evaṃ appamattassa…pe… evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.

"諸比丘，就像一個熟練的屠牛者或屠牛者的學徒，宰殺了一頭牛，坐在十字路口把它切成塊。同樣地，諸比丘，比丘觀察這個身體的構成要素，無論它如何擺放或安置：'在這個身體中有地界、水界、火界、風界'。當他如是不放逸、熱誠、精進而住時，世俗的憶念和思惟被斷除。由於斷除它們，內心安住、平靜、專一、得定。諸比丘，比丘也如是修習身至念。 "再者，諸比丘，比丘如果看見一具屍體，被丟棄在墓地，死了一天、兩天或三天，腫脹、發青、生膿。他將此比較到自己的身體：'這個身體也是這樣的本性，將會變成這樣，不能超越這個命運'。當他如是不放逸、熱誠、精進而住時，世俗的憶念和思惟被斷除。由於斷除它們，內心安住、平靜、專一、得定。諸比丘，比丘也如是修習身至念。 "再者，諸比丘，比丘如果看見一具屍體，被丟棄在墓地，被烏鴉啄食，或被鷹啄食，或被禿鷲啄食，或被蒼鷺啄食，或被狗啃食，或被虎啃食，或被豹啃食，或被豺狼啃食，或被各種生物啃食。他將此比較到自己的身體：'這個身體也是這樣的本性，將會變成這樣，不能超越這個命運'。當他如是不放逸...諸比丘，比丘也如是修習身至念。 "再者，諸比丘，比丘如果看見一具屍體，被丟棄在墓地，成為帶著血肉的骨架，筋腱相連...成為無肉但沾血的骨架，筋腱相連...成為無肉無血的骨架，筋腱相連...成為分散的骨頭，四處散落，這裡一塊手骨，那裡一塊腳骨，這裡一塊踝骨，那裡一塊小腿骨，這裡一塊大腿骨，那裡一塊髖骨，這裡一塊肋骨，那裡一塊脊骨，這裡一塊肩骨，那裡一塊頸骨，這裡一塊顎骨，那裡一塊牙骨，這裡是頭蓋骨。他將此比較到自己的身體：'這個身體也是這樣的本性，將會變成這樣，不能超越這個命運'。當他如是不放逸...諸比丘，比丘也如是修習身至念。 "再者，諸比丘，比丘如果看見一具屍體，被丟棄在墓地，骨頭變白，像貝殼的顏色...骨頭堆積，經過一年...骨頭腐爛，成為粉末。他將此比較到自己的身體：'這個身體也是這樣的本性，將會變成這樣，不能超越這個命運'。當他如是不放逸...諸比丘，比丘也如是修習身至念。

  1. 『『Puna caparaṃ, bhikkhave, bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti. Seyyathāpi, bhikkhave, dakkho nhāpako [nahāpako (sī. syā. kaṃ. pī.)] vā nhāpakantevāsī vā kaṃsathāle nhānīyacuṇṇāni [nahānīyacuṇṇāni (sī. syā. kaṃ. pī.)] ākiritvā udakena paripphosakaṃ paripphosakaṃ sanneyya, sāyaṃ nhānīyapiṇḍi [sāssa nahānīyapiṇḍī (sī. syā. kaṃ. pī.)] snehānugatā snehaparetā santarabāhirā phuṭā snehena na ca pagghariṇī; evameva kho, bhikkhave, bhikkhu imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati; nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti. Tassa evaṃ appamattassa…pe… evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.

『『Puna caparaṃ, bhikkhave, bhikkhu vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati; nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti. Seyyathāpi, bhikkhave, udakarahado gambhīro ubbhidodako [ubbhitodako (syā. kaṃ. ka.)]. Tassa nevassa puratthimāya disāya udakassa āyamukhaṃ na pacchimāya disāya udakassa āyamukhaṃ na uttarāya disāya udakassa āyamukhaṃ na dakkhiṇāya disāya udakassa āyamukhaṃ; devo ca na kālena kālaṃ sammā dhāraṃ anuppaveccheyya; atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṃ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya, nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṃ assa; evameva kho, bhikkhave, bhikkhu imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti. Tassa evaṃ appamattassa…pe… evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.

『『Puna caparaṃ, bhikkhave, bhikkhu pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti. Seyyathāpi, bhikkhave, uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni antonimuggaposīni , tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni [abhisandāni parisandāni (ka.)] paripūrāni paripphuṭāni, nāssa [na nesaṃ (?)] kiñci sabbāvataṃ uppalānaṃ vā padumānaṃ vā puṇḍarīkānaṃ vā sītena vārinā apphuṭaṃ assa; evameva kho, bhikkhave, bhikkhu imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti. Tassa evaṃ appamattassa…pe… evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.

『『Puna caparaṃ, bhikkhave, bhikkhu sukhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti; nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti. Seyyathāpi, bhikkhave , puriso odātena vatthena sasīsaṃ pārupitvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṃ assa; evameva kho, bhikkhave, bhikkhu imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti. Tassa evaṃ appamattassa ātāpino pahitattassa viharato ye gehasitā sarasaṅkappā te pahīyanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati, sannisīdati ekodi hoti samādhiyati. Evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.

"再者，諸比丘，比丘離欲...進入並安住于初禪。他以離生喜樂浸潤、遍滿、充滿、普遍這個身體，全身沒有任何部分不被離生喜樂所遍滿。諸比丘，就像一個熟練的澡堂師或澡堂師的學徒，將沐浴粉倒入銅盆，用水慢慢調和，使之成為一團，浸透水分，內外都濕潤，但不流散。同樣地，諸比丘，比丘以離生喜樂浸潤、遍滿、充滿、普遍這個身體，全身沒有任何部分不被離生喜樂所遍滿。當他如是不放逸...諸比丘，比丘也如是修習身至念。 "再者，諸比丘，比丘平息尋伺...進入並安住于第二禪。他以定生喜樂浸潤、遍滿、充滿、普遍這個身體，全身沒有任何部分不被定生喜樂所遍滿。諸比丘，就像有一個深潭，泉水從底部涌出，既沒有從東方流入的水源，也沒有從西方、北方、南方流入的水源，天也不時降下足夠的雨水，但是冷泉從潭底涌出，以冷水浸潤、遍滿、充滿、普遍那個水潭，整個水潭沒有任何部分不被冷水所遍滿。同樣地，諸比丘，比丘以定生喜樂浸潤、遍滿、充滿、普遍這個身體，全身沒有任何部分不被定生喜樂所遍滿。當他如是不放逸...諸比丘，比丘也如是修習身至念。 "再者，諸比丘，比丘離喜...進入並安住于第三禪。他以無喜之樂浸潤、遍滿、充滿、普遍這個身體，全身沒有任何部分不被無喜之樂所遍滿。諸比丘，就像在青蓮池、紅蓮池或白蓮池中，有些青蓮、紅蓮或白蓮生在水中、長在水中、不出水面、沉在水下，從根到梢都被冷水浸潤、遍滿、充滿、普遍，這些蓮花沒有任何部分不被冷水所遍滿。同樣地，諸比丘，比丘以無喜之樂浸潤、遍滿、充滿、普遍這個身體，全身沒有任何部分不被無喜之樂所遍滿。當他如是不放逸...諸比丘，比丘也如是修習身至念。 "再者，諸比丘，比丘舍斷樂...進入並安住于第四禪。他以清凈、皎潔的心遍滿而坐，全身沒有任何部分不被清凈、皎潔的心所遍滿。諸比丘，就像有人坐著，全身包裹在白布中，沒有任何部分不被白布所覆蓋。同樣地，諸比丘，比丘以清凈、皎潔的心遍滿而坐，全身沒有任何部分不被清凈、皎潔的心所遍滿。當他如是不放逸、熱誠、精進而住時，世俗的憶念和思惟被斷除。由於斷除它們，內心安住、平靜、專一、得定。諸比丘，比丘也如是修習身至念。

  1. 『『Yassa kassaci, bhikkhave, kāyagatāsati bhāvitā bahulīkatā, antogadhāvāssa [antogadhā tassa (sī. pī.)] kusalā dhammā ye keci vijjābhāgiyā. Seyyathāpi, bhikkhave, yassa kassaci mahāsamuddo cetasā phuṭo, antogadhāvāssa kunnadiyo yā kāci samuddaṅgamā; evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, antogadhāvāssa kusalā dhammā ye keci vijjābhāgiyā.

『『Yassa kassaci, bhikkhave, kāyagatāsati abhāvitā abahulīkatā, labhati tassa māro otāraṃ, labhati tassa māro ārammaṇaṃ [āramaṇaṃ (?)]. Seyyathāpi , bhikkhave, puriso garukaṃ silāguḷaṃ allamattikāpuñje pakkhipeyya. Taṃ kiṃ maññatha, bhikkhave, api nu taṃ garukaṃ silāguḷaṃ allamattikāpuñje labhetha otāra』』nti? 『『Evaṃ, bhante』』. 『『Evameva kho , bhikkhave, yassa kassaci kāyagatāsati abhāvitā abahulīkatā, labhati tassa māro otāraṃ, labhati tassa māro ārammaṇaṃ. Seyyathāpi, bhikkhave, sukkhaṃ kaṭṭhaṃ koḷāpaṃ [koḷāpaṃ ārakā udakā thale nikkhittaṃ (ka.)]; atha puriso āgaccheyya uttarāraṇiṃ ādāya – 『aggiṃ abhinibbattessāmi, tejo pātukarissāmī』ti. Taṃ kiṃ maññatha, bhikkhave, api nu so puriso amuṃ sukkhaṃ kaṭṭhaṃ koḷāpaṃ uttarāraṇiṃ ādāya abhimanthento [abhimanthento (syā. kaṃ. pī. ka.)] aggiṃ abhinibbatteyya, tejo pātukareyyā』』ti? 『『Evaṃ , bhante』』. 『『Evameva kho, bhikkhave, yassa kassaci kāyagatāsati abhāvitā abahulīkatā, labhati tassa māro otāraṃ, labhati tassa māro ārammaṇaṃ. Seyyathāpi, bhikkhave, udakamaṇiko ritto tuccho ādhāre ṭhapito; atha puriso āgaccheyya udakabhāraṃ ādāya. Taṃ kiṃ maññatha, bhikkhave, api nu so puriso labhetha udakassa nikkhepana』』nti? 『『Evaṃ, bhante』』. 『『Evameva kho, bhikkhave, yassa kassaci kāyagatāsati abhāvitā abahulīkatā, labhati tassa māro otāraṃ, labhati tassa māro ārammaṇaṃ』』.

  1. 『『Yassa kassaci, bhikkhave, kāyagatāsati bhāvitā bahulīkatā, na tassa labhati māro otāraṃ, na tassa labhati māro ārammaṇaṃ. Seyyathāpi, bhikkhave, puriso lahukaṃ suttaguḷaṃ sabbasāramaye aggaḷaphalake pakkhipeyya. Taṃ kiṃ maññatha, bhikkhave, api nu so puriso taṃ lahukaṃ suttaguḷaṃ sabbasāramaye aggaḷaphalake labhetha otāra』』nti? 『『No hetaṃ, bhante』』. 『『Evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, na tassa labhati māro otāraṃ, na tassa labhati māro ārammaṇaṃ. Seyyathāpi, bhikkhave, allaṃ kaṭṭhaṃ sasnehaṃ [sasnehaṃ ārakā udakā thale nikkhittaṃ (ka.)]; atha puriso āgaccheyya uttarāraṇiṃ ādāya – 『aggiṃ abhinibbattessāmi, tejo pātukarissāmī』ti. Taṃ kiṃ maññatha, bhikkhave, api nu so puriso amuṃ allaṃ kaṭṭhaṃ sasnehaṃ uttarāraṇiṃ ādāya abhimanthento aggiṃ abhinibbatteyya, tejo pātukareyyā』』ti? 『『No hetaṃ, bhante』』. 『『Evameva kho, bhikkhave , yassa kassaci kāyagatāsati bhāvitā bahulīkatā, na tassa labhati māro otāraṃ, na tassa labhati māro ārammaṇaṃ. Seyyathāpi, bhikkhave, udakamaṇiko pūro udakassa samatittiko kākapeyyo ādhāre ṭhapito; atha puriso āgaccheyya udakabhāraṃ ādāya. Taṃ kiṃ maññatha, bhikkhave, api nu so puriso labhetha udakassa nikkhepana』』nti? 『『No hetaṃ, bhante』』. 『『Evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, na tassa labhati māro otāraṃ, na tassa labhati māro ārammaṇaṃ』』.

"諸比丘，任何人修習、多修習身至念，一切屬於明分的善法都包含在其中。諸比丘，就像任何人心中充滿大海，所有流向海洋的河流都包含在其中。同樣地，諸比丘，任何人修習、多修習身至念，一切屬於明分的善法都包含在其中。 "諸比丘，任何人不修習、不多修習身至念，魔羅就能找到機會，魔羅就能找到立足點。諸比丘，就像有人把一個重石球扔進一堆濕泥中。諸比丘，你們認為如何，那個重石球能在濕泥堆中找到立足點嗎？""是的，世尊。""同樣地，諸比丘，任何人不修習、不多修習身至念，魔羅就能找到機會，魔羅就能找到立足點。諸比丘，就像有一根乾燥、中空的木頭，然後有人帶著鉆木取火的工具來，說：'我要生火，我要產生熱'。諸比丘，你們認為如何，那個人用鉆木取火的工具摩擦那根乾燥、中空的木頭，能生火，能產生熱嗎？""是的，世尊。""同樣地，諸比丘，任何人不修習、不多修習身至念，魔羅就能找到機會，魔羅就能找到立足點。諸比丘，就像有一個空的、沒有水的水罐放在架子上，然後有人帶著一擔水來。諸比丘，你們認為如何，那個人能把水倒進去嗎？""是的，世尊。""同樣地，諸比丘，任何人不修習、不多修習身至念，魔羅就能找到機會，魔羅就能找到立足點。" "諸比丘，任何人修習、多修習身至念，魔羅就找不到機會，魔羅就找不到立足點。諸比丘，就像有人把一個輕的線球扔向一扇全木製的門板。諸比丘，你們認為如何，那個輕的線球能在全木製的門板上找到立足點嗎？""不能，世尊。""同樣地，諸比丘，任何人修習、多修習身至念，魔羅就找不到機會，魔羅就找不到立足點。諸比丘，就像有一根濕潤、有汁液的木頭，然後有人帶著鉆木取火的工具來，說：'我要生火，我要產生熱'。諸比丘，你們認為如何，那個人用鉆木取火的工具摩擦那根濕潤、有汁液的木頭，能生火，能產生熱嗎？""不能，世尊。""同樣地，諸比丘，任何人修習、多修習身至念，魔羅就找不到機會，魔羅就找不到立足點。諸比丘，就像有一個裝滿水、水面與邊緣齊平、烏鴉可以飲用的水罐放在架子上，然後有人帶著一擔水來。諸比丘，你們認為如何，那個人能把水倒進去嗎？""不能，世尊。""同樣地，諸比丘，任何人修習、多修習身至念，魔羅就找不到機會，魔羅就找不到立足點。"

  1. 『『Yassa kassaci, bhikkhave, kāyagatāsati bhāvitā bahulīkatā, so yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane. Seyyathāpi, bhikkhave, udakamaṇiko pūro udakassa samatittiko kākapeyyo ādhāre ṭhapito. Tamenaṃ balavā puriso yato yato āviñcheyya, āgaccheyya udaka』』nti? 『『Evaṃ, bhante』』. 『『Evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā so, yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane. Seyyathāpi, bhikkhave, same bhūmibhāge caturassā pokkharaṇī [pokkhariṇī (sī.)] assa āḷibandhā pūrā udakassa samatittikā kākapeyyā. Tamenaṃ balavā puriso yato yato āḷiṃ muñceyya āgaccheyya udaka』』nti? 『『Evaṃ , bhante』』. 『『Evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, so yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane. Seyyathāpi, bhikkhave, subhūmiyaṃ catumahāpathe ājaññaratho yutto assa ṭhito odhastapatodo [obhastapatodo (ka.), ubhantarapaṭodo (syā. kaṃ.) ava + dhaṃsu + ta = odhasta-itipadavibhāgo]; tamenaṃ dakkho yoggācariyo assadammasārathi abhiruhitvā vāmena hatthena rasmiyo gahetvā dakkhiṇena hatthena patodaṃ gahetvā yenicchakaṃ yadicchakaṃ sāreyyāpi paccāsāreyyāpi; evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, so yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññāsacchikiriyāya , tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane』』.

  2. 『『Kāyagatāya, bhikkhave, satiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya dasānisaṃsā pāṭikaṅkhā. Aratiratisaho hoti, na ca taṃ arati sahati, uppannaṃ aratiṃ abhibhuyya viharati.

『『Bhayabheravasaho hoti, na ca taṃ bhayabheravaṃ sahati, uppannaṃ bhayabheravaṃ abhibhuyya viharati.

『『Khamo hoti sītassa uṇhassa jighacchāya pipāsāya ḍaṃsamakasavātātapasarīsapasamphassānaṃ duruttānaṃ durāgatānaṃ vacanapathānaṃ, uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsakajātiko hoti.

『『Catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī.

『『So anekavihitaṃ iddhividhaṃ paccānubhoti. Ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti, āvibhāvaṃ…pe… yāva brahmalokāpi kāyena vasaṃ vatteti.

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

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

『『So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… 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.

『『Kāyagatāya, bhikkhave, satiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya ime dasānisaṃsā pāṭikaṅkhā』』ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Kāyagatāsatisuttaṃ niṭṭhitaṃ navamaṃ.

"諸比丘，任何人修習、多修習身至念，他想要以證智證悟任何應證知的法，只要有適當的基礎，他就能在那裡親身證得。諸比丘，就像有一個裝滿水、水面與邊緣齊平、烏鴉可以飲用的水罐放在架子上。如果一個強壯的人從任何方向傾斜它，水會流出來嗎？""是的，世尊。""同樣地，諸比丘，任何人修習、多修習身至念，他想要以證智證悟任何應證知的法，只要有適當的基礎，他就能在那裡親身證得。諸比丘，就像在平地上有一個四方形的池塘，四周有堤防，裝滿水、水面與邊緣齊平、烏鴉可以飲用。如果一個強壯的人從任何方向打開堤防，水會流出來嗎？""是的，世尊。""同樣地，諸比丘，任何人修習、多修習身至念，他想要以證智證悟任何應證知的法，只要有適當的基礎，他就能在那裡親身證得。諸比丘，就像在平坦的地面上，在四通八達的十字路口，有一輛配備好的優良馬車停在那裡，鞭子放在車上。一個熟練的馭者、調馬師登上車，左手拿韁繩，右手拿鞭子，可以隨心所欲地駕駛，前進或後退。同樣地，諸比丘，任何人修習、多修習身至念，他想要以證智證悟任何應證知的法，只要有適當的基礎，他就能在那裡親身證得。" "諸比丘，對於經常修習、培育、多修、作為車乘、作為基礎、確立、發展、善加精進的身至念，可以期待十種利益。他能克服不喜與喜，不被不喜所克服，他能戰勝已生起的不喜而安住。 "他能克服恐懼與驚駭，不被恐懼與驚駭所克服，他能戰勝已生起的恐懼與驚駭而安住。 "他能忍受寒、熱、饑、渴、虻、蚊、風、日曬和爬蟲的接觸，能忍受不善語、惡語，對於已生起的身體感受——痛苦的、劇烈的、粗重的、辛辣的、不悅意的、不愉快的、奪命的感受，他都能忍受。 "他能隨意、輕易、不費力地獲得四種增上心的現法樂住。 "他能體驗各種神通。他能由一身變多身，由多身變一身，能顯現、隱匿，能穿墻越壁無礙如行空中，能出沒地中如在水面，能涉水不沉如履平地，能結跏趺坐而飛行如有翼鳥，能以手觸控日月這樣有大神力、大威德的天體，能以身自在到達梵天界。 "他以清凈超人的天耳界，能聽到人與天的兩種聲音，無論遠近。 "他能以心識知他人之心。有貪的心知是有貪的心，離貪的心知是離貪的心；有嗔的心...離嗔的心...有癡的心...離癡的心...收縮的心...散亂的心...廣大的心...不廣大的心...有上的心...無上的心...得定的心...不得定的心...解脫的心...未解脫的心，他都能如實了知。 "他能憶念種種宿命，如一生、二生...如是能憶念種種宿命的狀況與細節。 "他以清凈超人的天眼，能見眾生死時、生時的種種狀況，知道眾生隨業而趣向善趣、惡趣。 "他能以漏盡而無漏，在現法中自知自證，具足安住於心解脫、慧解脫。 "諸比丘，對於經常修習、培育、多修、作為車乘、作為基礎、確立、發展、善加精進的身至念，可以期待這十種利益。" 世尊如是說。那些比丘滿意歡喜世尊所說。 身至唸經第九竟。

  1. Saṅkhārupapattisuttaṃ

  2. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – 『『bhikkhavo』』ti. 『『Bhadante』』ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – 『『saṅkhārupapattiṃ [saṅkhārūpapattiṃ (syā. kaṃ.), saṅkhāruppattiṃ (sī. pī.)] vo, bhikkhave, desessāmi, taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī』』ti. 『『Evaṃ, bhante』』ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

  3. 『『Idha, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena samannāgato hoti, sutena samannāgato hoti, cāgena samannāgato hoti, paññāya samannāgato hoti. Tassa evaṃ hoti – 『aho vatāhaṃ kāyassa bhedā paraṃ maraṇā khattiyamahāsālānaṃ [khattiyamahāsālānaṃ vā (syā. kaṃ. pī.)] sahabyataṃ upapajjeyya』nti. So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti . Tassa te saṅkhārā ca vihārā [vihāro (sī. pī.)] ca evaṃ bhāvitā evaṃ bahulīkatā tatrupapattiyā [tatrūpapattiyā (syā. kaṃ.), tatruppattiyā (sī. pī.)] saṃvattanti. Ayaṃ, bhikkhave, maggo ayaṃ paṭipadā tatrupapattiyā saṃvattati.

  4. 『『Puna caparaṃ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena samannāgato hoti, sutena samannāgato hoti, cāgena samannāgato hoti, paññāya samannāgato hoti. Tassa evaṃ hoti – 『aho vatāhaṃ kāyassa bhedā paraṃ maraṇā brāhmaṇamahāsālānaṃ…pe… gahapatimahāsālānaṃ [brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā (syā. kaṃ. pī.)] sahabyataṃ upapajjeyya』nti. So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti. Tassa te saṅkhārā ca vihārā ca evaṃ bhāvitā evaṃ bahulīkatā tatrupapattiyā saṃvattanti. Ayaṃ, bhikkhave, maggo ayaṃ paṭipadā tatrupapattiyā saṃvattati.

  5. 『『Puna caparaṃ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena samannāgato hoti, sutena samannāgato hoti, cāgena samannāgato hoti, paññāya samannāgato hoti. Tassa sutaṃ hoti – 『cātumahārājikā [cātummahārājikā (sī. syā. kaṃ. pī.)] devā dīghāyukā vaṇṇavanto sukhabahulā』ti. Tassa evaṃ hoti – 『aho vatāhaṃ kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjeyya』nti . So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti. Tassa te saṅkhārā ca vihārā ca evaṃ bhāvitā evaṃ bahulīkatā tatrupapattiyā saṃvattanti. Ayaṃ, bhikkhave, maggo ayaṃ paṭipadā tatrupapattiyā saṃvattati.

  6. 『『Puna caparaṃ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena samannāgato hoti, sutena samannāgato hoti, cāgena samannāgato hoti, paññāya samannāgato hoti. Tassa sutaṃ hoti – tāvatiṃsā devā…pe… yāmā devā… tusitā devā… nimmānaratī devā… paranimmitavasavattī devā dīghāyukā vaṇṇavanto sukhabahulāti. Tassa evaṃ hoti – 『aho vatāhaṃ kāyassa bhedā paraṃ maraṇā paranimmitavasavattīnaṃ devānaṃ sahabyataṃ upapajjeyya』nti . So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti. Tassa te saṅkhārā ca vihārā ca evaṃ bhāvitā evaṃ bahulīkatā tatrupapattiyā saṃvattanti. Ayaṃ, bhikkhave, maggo ayaṃ paṭipadā tatrupapattiyā saṃvattati.

行生經 如是我聞：一時，世尊住在舍衛城（Sāvatthī）祇樹給孤獨園。那時，世尊呼喚比丘們："諸比丘。"那些比丘回答說："尊者。"世尊如是說："諸比丘，我將為你們講說行生，你們要聽，要好好作意，我將說。"那些比丘回答世尊說："是的，尊者。"世尊如是說： "在此，諸比丘，比丘具足信，具足戒，具足聞，具足舍，具足慧。他這樣想：'啊，愿我身壞命終后，往生到剎帝利大富豪家中。'他專注于那個想法，確立那個想法，培育那個想法。他的這些行和住處如此修習，如此多修，導致往生到那裡。諸比丘，這是導致往生到那裡的道路，這是導致往生到那裡的行道。 "再者，諸比丘，比丘具足信，具足戒，具足聞，具足舍，具足慧。他這樣想：'啊，愿我身壞命終后，往生到婆羅門大富豪家中...居士大富豪家中。'他專注于那個想法，確立那個想法，培育那個想法。他的這些行和住處如此修習，如此多修，導致往生到那裡。諸比丘，這是導致往生到那裡的道路，這是導致往生到那裡的行道。 "再者，諸比丘，比丘具足信，具足戒，具足聞，具足舍，具足慧。他聽說：'四大王天壽命長，容貌美，多有快樂。'他這樣想：'啊，愿我身壞命終后，往生到四大王天中。'他專注于那個想法，確立那個想法，培育那個想法。他的這些行和住處如此修習，如此多修，導致往生到那裡。諸比丘，這是導致往生到那裡的道路，這是導致往生到那裡的行道。 "再者，諸比丘，比丘具足信，具足戒，具足聞，具足舍，具足慧。他聽說：'三十三天...夜摩天...兜率天...化樂天...他化自在天壽命長，容貌美，多有快樂。'他這樣想：'啊，愿我身壞命終后，往生到他化自在天中。'他專注于那個想法，確立那個想法，培育那個想法。他的這些行和住處如此修習，如此多修，導致往生到那裡。諸比丘，這是導致往生到那裡的道路，這是導致往生到那裡的行道。

  1. 『『Puna caparaṃ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena samannāgato hoti, sutena samannāgato hoti, cāgena samannāgato hoti, paññāya samannāgato hoti. Tassa sutaṃ hoti – 『sahasso brahmā dīghāyuko vaṇṇavā sukhabahulo』ti. Sahasso, bhikkhave, brahmā sahassilokadhātuṃ [sahassiṃ lokadhātuṃ (sī.)] pharitvā adhimuccitvā [adhimuñcitvā (ka.)] viharati. Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā viharati. Seyyathāpi, bhikkhave, cakkhumā puriso ekaṃ āmaṇḍaṃ hatthe karitvā paccavekkheyya; evameva kho, bhikkhave, sahasso brahmā sahassilokadhātuṃ pharitvā adhimuccitvā viharati. Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā viharati. Tassa evaṃ hoti – 『aho vatāhaṃ kāyassa bhedā paraṃ maraṇā sahassassa brahmuno sahabyataṃ upapajjeyya』nti. So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti. Tassa te saṅkhārā ca vihārā ca evaṃ bhāvitā evaṃ bahulīkatā tatrupapattiyā saṃvattanti. Ayaṃ, bhikkhave, maggo ayaṃ paṭipadā tatrupapattiyā saṃvattati.

  2. 『『Puna caparaṃ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena samannāgato hoti, sutena… cāgena… paññāya samannāgato hoti. Tassa sutaṃ hoti – dvisahasso brahmā…pe… tisahasso brahmā… catusahasso brahmā… pañcasahasso brahmā dīghāyuko vaṇṇavā sukhabahuloti. Pañcasahasso, bhikkhave, brahmā pañcasahassilokadhātuṃ pharitvā adhimuccitvā viharati. Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā viharati. Seyyathāpi, bhikkhave, cakkhumā puriso pañca āmaṇḍāni hatthe karitvā paccavekkheyya; evameva kho, bhikkhave, pañcasahasso brahmā pañcasahassilokadhātuṃ pharitvā adhimuccitvā viharati. Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā viharati. Tassa evaṃ hoti – 『aho vatāhaṃ kāyassa bhedā paraṃ maraṇā pañcasahassassa brahmuno sahabyataṃ upapajjeyya』nti. So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti. Tassa te saṅkhārā ca vihārā ca evaṃ bhāvitā evaṃ bahulīkatā tatrupapattiyā saṃvattanti. Ayaṃ, bhikkhave, maggo ayaṃ paṭipadā tatrupapattiyā saṃvattati.

  3. 『『Puna caparaṃ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena samannāgato hoti, sutena… cāgena… paññāya samannāgato hoti. Tassa sutaṃ hoti – 『dasasahasso brahmā dīghāyuko vaṇṇavā sukhabahulo』ti. Dasasahasso, bhikkhave, brahmā dasasahassilokadhātuṃ pharitvā adhimuccitvā viharati. Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā viharati. Seyyathāpi, bhikkhave, maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato paṇḍukambale nikkhitto bhāsate ca tapate ca [bhāsati ca tapati ca (sī. syā. kaṃ. pī.)] virocati ca; evameva kho, bhikkhave, dasasahasso brahmā dasasahassilokadhātuṃ pharitvā adhimuccitvā viharati. Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā viharati. Tassa evaṃ hoti – 『aho vatāhaṃ kāyassa bhedā paraṃ maraṇā dasasahassassa brahmuno sahabyataṃ upapajjeyya』nti. So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti. Tassa te saṅkhārā ca vihārā ca evaṃ bhāvitā evaṃ bahulīkatā tatrupapattiyā saṃvattanti. Ayaṃ, bhikkhave, maggo ayaṃ paṭipadā tatrupapattiyā saṃvattati.

"再者，諸比丘，比丘具足信，具足戒，具足聞，具足舍，具足慧。他聽說：'千梵天壽命長，容貌美，多有快樂。'諸比丘，千梵天遍滿千世界而住，他也遍滿那裡出生的眾生而住。諸比丘，就像一個有眼的人把一顆阿摩勒果拿在手中觀察；同樣地，諸比丘，千梵天遍滿千世界而住，他也遍滿那裡出生的眾生而住。他這樣想：'啊，愿我身壞命終后，往生到千梵天中。'他專注于那個想法，確立那個想法，培育那個想法。他的這些行和住處如此修習，如此多修，導致往生到那裡。諸比丘，這是導致往生到那裡的道路，這是導致往生到那裡的行道。 "再者，諸比丘，比丘具足信，具足戒，具足聞，具足舍，具足慧。他聽說：'二千梵天...三千梵天...四千梵天...五千梵天壽命長，容貌美，多有快樂。'諸比丘，五千梵天遍滿五千世界而住，他也遍滿那裡出生的眾生而住。諸比丘，就像一個有眼的人把五顆阿摩勒果拿在手中觀察；同樣地，諸比丘，五千梵天遍滿五千世界而住，他也遍滿那裡出生的眾生而住。他這樣想：'啊，愿我身壞命終后，往生到五千梵天中。'他專注于那個想法，確立那個想法，培育那個想法。他的這些行和住處如此修習，如此多修，導致往生到那裡。諸比丘，這是導致往生到那裡的道路，這是導致往生到那裡的行道。 "再者，諸比丘，比丘具足信，具足戒，具足聞，具足舍，具足慧。他聽說：'十千梵天壽命長，容貌美，多有快樂。'諸比丘，十千梵天遍滿十千世界而住，他也遍滿那裡出生的眾生而住。諸比丘，就像一顆優質的、八面體的、精工雕琢的琉璃寶珠放在黃色毛毯上，它會發光、發熱、閃耀；同樣地，諸比丘，十千梵天遍滿十千世界而住，他也遍滿那裡出生的眾生而住。他這樣想：'啊，愿我身壞命終后，往生到十千梵天中。'他專注于那個想法，確立那個想法，培育那個想法。他的這些行和住處如此修習，如此多修，導致往生到那裡。諸比丘，這是導致往生到那裡的道路，這是導致往生到那裡的行道。

  1. 『『Puna caparaṃ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena… sutena… cāgena… paññāya samannāgato hoti. Tassa sutaṃ hoti – 『satasahasso brahmā dīghāyuko vaṇṇavā sukhabahulo』ti. Satasahasso, bhikkhave, brahmā satasahassilokadhātuṃ pharitvā adhimuccitvā viharati. Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā viharati. Seyyathāpi, bhikkhave, nikkhaṃ jambonadaṃ [nekkhaṃ (sī. syā. kaṃ. pī.)] dakkhakammāraputtaukkāmukhasukusalasampahaṭṭhaṃ paṇḍukambale nikkhittaṃ bhāsate ca tapate ca virocati ca; evameva kho, bhikkhave, satasahasso brahmā satasahassilokadhātuṃ pharitvā adhimuccitvā viharati. Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā viharati. Tassa evaṃ hoti – 『aho vatāhaṃ kāyassa bhedā paraṃ maraṇā satasahassassa brahmuno sahabyataṃ upapajjeyya』nti . So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti. Tassa te saṅkhārā ca vihārā ca evaṃ bhāvitā evaṃ bahulīkatā tatrupapattiyā saṃvattanti. Ayaṃ, bhikkhave, maggo ayaṃ paṭipadā tatrupapattiyā saṃvattati.

  2. 『『Puna caparaṃ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena… sutena… cāgena… paññāya samannāgato hoti. Tassa sutaṃ hoti – ābhā devā…pe… parittābhā devā… appamāṇābhā devā… ābhassarā devā dīghāyukā vaṇṇavanto sukhabahulāti. Tassa evaṃ hoti – 『aho vatāhaṃ kāyassa bhedā paraṃ maraṇā ābhassarānaṃ devānaṃ sahabyataṃ upapajjeyya』nti. So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti. Tassa te saṅkhārā ca vihārā ca evaṃ bhāvitā evaṃ bahulīkatā tatrupapattiyā saṃvattanti. Ayaṃ, bhikkhave, maggo ayaṃ paṭipadā tatrupapattiyā saṃvattati.

  3. 『『Puna caparaṃ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena … sutena… cāgena… paññāya samannāgato hoti. Tassa sutaṃ hoti – parittasubhā devā…pe… appamāṇasubhā devā… subhakiṇhā devā dīghāyukā vaṇṇavanto sukhabahulāti. Tassa evaṃ hoti – 『aho vatāhaṃ kāyassa bhedā paraṃ maraṇā subhakiṇhānaṃ devānaṃ sahabyataṃ upapajjeyya』nti. So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti. Tassa te saṅkhārā ca vihārā ca evaṃ bhāvitā evaṃ bahulīkatā tatrupapattiyā saṃvattanti. Ayaṃ, bhikkhave, maggo ayaṃ paṭipadā tatrupapattiyā saṃvattati.

  4. 『『Puna caparaṃ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena… sutena… cāgena… paññāya samannāgato hoti. Tassa sutaṃ hoti – vehapphalā devā…pe… avihā devā… atappā devā… sudassā devā… sudassī devā… akaniṭṭhā devā dīghāyukā vaṇṇavanto sukhabahulāti. Tassa evaṃ hoti – 『aho vatāhaṃ kāyassa bhedā paraṃ maraṇā akaniṭṭhānaṃ devānaṃ sahabyataṃ upapajjeyya』nti. So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti. Tassa te saṅkhārā ca vihārā ca evaṃ bhāvitā evaṃ bahulīkatā tatrupapattiyā saṃvattanti. Ayaṃ, bhikkhave, maggo ayaṃ paṭipadā tatrupapattiyā saṃvattati.

  5. 『『Puna caparaṃ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena… sutena… cāgena… paññāya samannāgato hoti. Tassa sutaṃ hoti – 『ākāsānañcāyatanūpagā devā dīghāyukā ciraṭṭhitikā sukhabahulā』ti . Tassa evaṃ hoti – 『aho vatāhaṃ kāyassa bhedā paraṃ maraṇā ākāsānañcāyatanūpagānaṃ devānaṃ sahabyataṃ upapajjeyya』nti. So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti. Tassa te saṅkhārā ca vihārā ca evaṃ bhāvitā evaṃ bahulīkatā tatrupapattiyā saṃvattanti. Ayaṃ, bhikkhave, maggo ayaṃ paṭipadā tatrupapattiyā saṃvattati.

  6. 『『Puna caparaṃ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena… sutena… cāgena… paññāya samannāgato hoti. Tassa sutaṃ hoti – 『viññāṇañcāyatanūpagā devā dīghāyukā ciraṭṭhitikā sukhabahulā』ti. Tassa evaṃ hoti – 『aho vatāhaṃ kāyassa bhedā paraṃ maraṇā viññāṇañcāyatanūpagānaṃ devānaṃ sahabyataṃ upapajjeyya』nti. So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti. Tassa te saṅkhārā ca vihārā ca evaṃ bhāvitā evaṃ bahulīkatā tatrupapattiyā saṃvattanti. Ayaṃ, bhikkhave, maggo ayaṃ paṭipadā tatrupapattiyā saṃvattati.

"再者，諸比丘，比丘具足信，具足戒，具足聞，具足舍，具足慧。他聽說：'百千梵天壽命長，容貌美，多有快樂。'諸比丘，百千梵天遍滿百千世界而住，他也遍滿那裡出生的眾生而住。諸比丘，就像一塊精煉的閻浮檀金，由熟練的金匠子在鍛爐口精心鍛造，放在黃色毛毯上，會發光、發熱、閃耀；同樣地，諸比丘，百千梵天遍滿百千世界而住，他也遍滿那裡出生的眾生而住。他這樣想：'啊，愿我身壞命終后，往生到百千梵天中。'他專注于那個想法，確立那個想法，培育那個想法。他的這些行和住處如此修習，如此多修，導致往生到那裡。諸比丘，這是導致往生到那裡的道路，這是導致往生到那裡的行道。 "再者，諸比丘，比丘具足信，具足戒，具足聞，具足舍，具足慧。他聽說：'光音天...少光天...無量光天...極光凈天壽命長，容貌美，多有快樂。'他這樣想：'啊，愿我身壞命終后，往生到極光凈天中。'他專注于那個想法，確立那個想法，培育那個想法。他的這些行和住處如此修習，如此多修，導致往生到那裡。諸比丘，這是導致往生到那裡的道路，這是導致往生到那裡的行道。 "再者，諸比丘，比丘具足信，具足戒，具足聞，具足舍，具足慧。他聽說：'少凈天...無量凈天...遍凈天壽命長，容貌美，多有快樂。'他這樣想：'啊，愿我身壞命終后，往生到遍凈天中。'他專注于那個想法，確立那個想法，培育那個想法。他的這些行和住處如此修習，如此多修，導致往生到那裡。諸比丘，這是導致往生到那裡的道路，這是導致往生到那裡的行道。 "再者，諸比丘，比丘具足信，具足戒，具足聞，具足舍，具足慧。他聽說：'廣果天...無煩天...無熱天...善現天...善見天...色究竟天壽命長，容貌美，多有快樂。'他這樣想：'啊，愿我身壞命終后，往生到色究竟天中。'他專注于那個想法，確立那個想法，培育那個想法。他的這些行和住處如此修習，如此多修，導致往生到那裡。諸比丘，這是導致往生到那裡的道路，這是導致往生到那裡的行道。 "再者，諸比丘，比丘具足信，具足戒，具足聞，具足舍，具足慧。他聽說：'生於空無邊處天的諸天壽命長，住世久遠，多有快樂。'他這樣想：'啊，愿我身壞命終后，往生到空無邊處天中。'他專注于那個想法，確立那個想法，培育那個想法。他的這些行和住處如此修習，如此多修，導致往生到那裡。諸比丘，這是導致往生到那裡的道路，這是導致往生到那裡的行道。 "再者，諸比丘，比丘具足信，具足戒，具足聞，具足舍，具足慧。他聽說：'生於識無邊處天的諸天壽命長，住世久遠，多有快樂。'他這樣想：'啊，愿我身壞命終后，往生到識無邊處天中。'他專注于那個想法，確立那個想法，培育那個想法。他的這些行和住處如此修習，如此多修，導致往生到那裡。諸比丘，這是導致往生到那裡的道路，這是導致往生到那裡的行道。

  1. 『『Puna caparaṃ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena… sutena… cāgena… paññāya samannāgato hoti. Tassa sutaṃ hoti – ākiñcaññāyatanūpagā devā…pe… nevasaññānāsaññāyatanūpagā devā dīghāyukā ciraṭṭhitikā sukhabahulāti. Tassa evaṃ hoti – 『aho vatāhaṃ kāyassa bhedā paraṃ maraṇā nevasaññānāsaññāyatanūpagānaṃ devānaṃ sahabyataṃ upapajjeyya』nti. So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti. Tassa te saṅkhārā ca vihārā ca evaṃ bhāvitā evaṃ bahulīkatā tatrupapattiyā saṃvattanti. Ayaṃ, bhikkhave, maggo ayaṃ paṭipadā tatrupapattiyā saṃvattati.

"再者，諸比丘，比丘具足信，具足戒，具足聞，具足舍，具足慧。他聽說：'生於無所有處天的諸天...生於非想非非想處天的諸天壽命長，住世久遠，多有快樂。'他這樣想：'啊，愿我身壞命終后，往生到非想非非想處天中。'他專注于那個想法，確立那個想法，培育那個想法。他的這些行和住處如此修習，如此多修，導致往生到那裡。諸比丘，這是導致往生到那裡的道路，這是導致往生到那裡的行道。"

  1. 『『Puna caparaṃ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena… sutena… cāgena… paññāya samannāgato hoti. Tassa evaṃ hoti – 『aho vatāhaṃ āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya』nti. So āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ayaṃ, bhikkhave, bhikkhu na katthaci upapajjatī』』ti [na katthaci upapajjati, na kuhiñci upapajjatīti (sī. pī.), na katthaci upapajjati, na kuhiñci upasampajja viharatīti. (ka.)].

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Saṅkhārupapattisuttaṃ niṭṭhitaṃ dasamaṃ.

Anupadavaggo niṭṭhito dutiyo.

Tassuddānaṃ –

Anupāda-sodhana-porisadhammo, sevitabba-bahudhātu-vibhatti;

Buddhassa kittināma-cattārīsena, ānāpāno kāyagato upapatti [ito paraṃ syā. kaṃ. ka. potthakesu evampi dissati –-§candake vimale parisuddhe, puṇṇasammodinirodhaattano;§dandhā bahujanasevitaṃ dhammavaraṃ, yaṃ anupadaṃ vaggavaraṃ dutiyāti].

"再者，諸比丘，比丘具足信，具足戒，具足聞，具足舍，具足慧。他這樣想：'啊，愿我能在現法中，以自己的智慧證知、證悟、成就並安住于無漏的心解脫、慧解脫。'他確實在現法中，以自己的智慧證知、證悟、成就並安住于無漏的心解脫、慧解脫。諸比丘，這樣的比丘不會再往生到任何地方。" 世尊如是說。那些比丘滿意歡喜世尊所說。 行生經第十竟。 無戲論品第二竟。 其摘要如下： 無戲論、凈化、人法、 應親近、多界、分別、 佛陀贊名四十、 入出息、身至念、往生。