B0102020303suññatavaggo（空無經）c3.5s

Suññatavaggo
Cūḷasuññatasuttaṃ
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde. Atha kho āyasmā ānando sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – 『『ekamidaṃ, bhante, samayaṃ bhagavā sakkesu viharati nagarakaṃ nāma sakyānaṃ nigamo. Tattha me, bhante, bhagavato sammukhā sutaṃ, sammukhā paṭiggahitaṃ – 『suññatāvihārenāhaṃ, ānanda, etarahi bahulaṃ viharāmī』ti. Kacci metaṃ, bhante, sussutaṃ suggahitaṃ sumanasikataṃ sūpadhārita』』nti? 『『Taggha te etaṃ, ānanda, sussutaṃ suggahitaṃ sumanasikataṃ sūpadhāritaṃ. Pubbepāhaṃ [pubbecāhaṃ (sī. syā. kaṃ. pī.)], ānanda, etarahipi [etarahi ca (sabbattha)] suññatāvihārena bahulaṃ viharāmi. Seyyathāpi, ānanda, ayaṃ migāramātupāsādo suñño hatthigavassavaḷavena, suñño jātarūparajatena, suñño itthipurisasannipātena atthi cevidaṃ asuññataṃ yadidaṃ – bhikkhusaṅghaṃ paṭicca ekattaṃ; evameva kho, ānanda, bhikkhu amanasikaritvā gāmasaññaṃ, amanasikaritvā manussasaññaṃ, araññasaññaṃ paṭicca manasi karoti ekattaṃ . Tassa araññasaññāya cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati. So evaṃ pajānāti – 『ye assu darathā gāmasaññaṃ paṭicca tedha na santi, ye assu darathā manussasaññaṃ paṭicca tedha na santi, atthi cevāyaṃ darathamattā yadidaṃ – araññasaññaṃ paṭicca ekatta』nti. So 『suññamidaṃ saññāgataṃ gāmasaññāyā』ti pajānāti, 『suññamidaṃ saññāgataṃ manussasaññāyā』ti pajānāti, 『atthi cevidaṃ asuññataṃ yadidaṃ – araññasaññaṃ paṭicca ekatta』nti. Iti yañhi kho tattha na hoti tena taṃ suññaṃ samanupassati, yaṃ pana tattha avasiṭṭhaṃ hoti taṃ 『santamidaṃ atthī』』』ti pajānāti. Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.
『『Puna caparaṃ, ānanda, bhikkhu amanasikaritvā manussasaññaṃ, amanasikaritvā araññasaññaṃ, pathavīsaññaṃ paṭicca manasi karoti ekattaṃ. Tassa pathavīsaññāya cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati. Seyyathāpi, ānanda, āsabhacammaṃ saṅkusatena suvihataṃ vigatavalikaṃ; evameva kho, ānanda, bhikkhu yaṃ imissā pathaviyā ukkūlavikkūlaṃ nadīviduggaṃ khāṇukaṇṭakaṭṭhānaṃ pabbatavisamaṃ taṃ sabbaṃ [sabbaṃ (ka.)] amanasikaritvā pathavīsaññaṃ paṭicca manasi karoti ekattaṃ. Tassa pathavīsaññāya cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati. So evaṃ pajānāti – 『ye assu darathā manussasaññaṃ paṭicca tedha na santi, ye assu darathā araññasaññaṃ paṭicca tedha na santi, atthi cevāyaṃ darathamattā yadidaṃ – pathavīsaññaṃ paṭicca ekatta』nti. So 『suññamidaṃ saññāgataṃ manussasaññāyā』ti pajānāti, 『suññamidaṃ saññāgataṃ araññasaññāyā』ti pajānāti, 『atthi cevidaṃ asuññataṃ yadidaṃ – pathavīsaññaṃ paṭicca ekatta』nti. Iti yañhi kho tattha na hoti tena taṃ suññaṃ samanupassati, yaṃ pana tattha avasiṭṭhaṃ hoti taṃ 『santamidaṃ atthī』ti pajānāti. Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.
『『Puna caparaṃ, ānanda, bhikkhu amanasikaritvā araññasaññaṃ, amanasikaritvā pathavīsaññaṃ, ākāsānañcāyatanasaññaṃ paṭicca manasi karoti ekattaṃ. Tassa ākāsānañcāyatanasaññāya cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati. So evaṃ pajānāti – 『ye assu darathā araññasaññaṃ paṭicca tedha na santi, ye assu darathā pathavīsaññaṃ paṭicca tedha na santi, atthi cevāyaṃ darathamattā yadidaṃ – ākāsānañcāyatanasaññaṃ paṭicca ekatta』nti. So 『suññamidaṃ saññāgataṃ araññasaññāyā』ti pajānāti, 『suññamidaṃ saññāgataṃ pathavīsaññāyā』ti pajānāti, 『atthi cevidaṃ asuññataṃ yadidaṃ – ākāsānañcāyatanasaññaṃ paṭicca ekatta』nti. Iti yañhi kho tattha na hoti tena taṃ suññaṃ samanupassati, yaṃ pana tattha avasiṭṭhaṃ hoti taṃ 『santamidaṃ atthī』ti pajānāti. Evampissa esā, ānanda , yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.
空性品
小空性經
如是我聞。一時，世尊住舍衛城（現今的薩赫特-馬赫特）東園鹿母講堂。那時，尊者阿難於傍晚時分從獨處起來，往世尊處走去。到達后，禮敬世尊，坐在一旁。坐在一旁的尊者阿難對世尊如是說："尊者，有一次世尊住在釋迦族的一個名叫那伽拉卡的村莊。在那裡，尊者，我親耳聽到，親自領受世尊說：'阿難，我現在多住于空性'。尊者，我是否正確地聽聞、領受、作意、憶持了這句話？" "確實，阿難，你正確地聽聞、領受、作意、憶持了這句話。阿難，過去如此，現在我也多住于空性。阿難，就像這鹿母講堂空無象馬牛驢，空無金銀，空無男女聚會，但有一非空之處，即依比丘僧團而有的專一性。同樣地，阿難，比丘不作意村落想，不作意人想，而作意依林野想的專一性。他的心投入林野想，凈信，安住，確立。他如是了知：'凡緣村落想而有的煩惱，此中沒有；凡緣人想而有的煩惱，此中沒有；唯有此少許煩惱，即依林野想的專一性。'他了知：'此想行空無村落想'，他了知：'此想行空無人想'，他了知：'唯有此非空之處，即依林野想的專一性。'如是，對於此處所無之物，他視之為空；對於此處所餘之物，他了知'此有'。阿難，這樣他有如實、不顛倒、清凈的空性現起。
"再者，阿難，比丘不作意人想，不作意林野想，而作意依地想的專一性。他的心投入地想，凈信，安住，確立。阿難，就像公牛皮被百針很好地拉平無皺；同樣地，阿難，比丘對這地上的高低、河谷、樹樁荊棘之處、山嶺險阻等，都不作意，而作意依地想的專一性。他的心投入地想，凈信，安住，確立。他如是了知：'凡緣人想而有的煩惱，此中沒有；凡緣林野想而有的煩惱，此中沒有；唯有此少許煩惱，即依地想的專一性。'他了知：'此想行空無人想'，他了知：'此想行空無林野想'，他了知：'唯有此非空之處，即依地想的專一性。'如是，對於此處所無之物，他視之為空；對於此處所餘之物，他了知'此有'。阿難，這樣他有如實、不顛倒、清凈的空性現起。
"再者，阿難，比丘不作意林野想，不作意地想，而作意依空無邊處想的專一性。他的心投入空無邊處想，凈信，安住，確立。他如是了知：'凡緣林野想而有的煩惱，此中沒有；凡緣地想而有的煩惱，此中沒有；唯有此少許煩惱，即依空無邊處想的專一性。'他了知：'此想行空無林野想'，他了知：'此想行空無地想'，他了知：'唯有此非空之處，即依空無邊處想的專一性。'如是，對於此處所無之物，他視之為空；對於此處所餘之物，他了知'此有'。阿難，這樣他有如實、不顛倒、清凈的空性現起。
『『Puna caparaṃ, ānanda, bhikkhu amanasikaritvā pathavīsaññaṃ, amanasikaritvā ākāsānañcāyatanasaññaṃ, viññāṇañcāyatanasaññaṃ paṭicca manasi karoti ekattaṃ. Tassa viññāṇañcāyatanasaññāya cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati. So evaṃ pajānāti – 『ye assu darathā pathavīsaññaṃ paṭicca tedha na santi, ye assu darathā ākāsānañcāyatanasaññaṃ paṭicca tedha na santi, atthi cevāyaṃ darathamattā yadidaṃ – viññāṇañcāyatanasaññaṃ paṭicca ekatta』nti. So 『suññamidaṃ saññāgataṃ pathavīsaññāyā』ti pajānāti, 『suññamidaṃ saññāgataṃ ākāsānañcāyatanasaññāyā』ti pajānāti, 『atthi cevidaṃ asuññataṃ yadidaṃ – viññāṇañcāyatanasaññaṃ paṭicca ekatta』nti. Iti yañhi kho tattha na hoti tena taṃ suññaṃ samanupassati, yaṃ pana tattha avasiṭṭhaṃ hoti taṃ 『santamidaṃ atthī』ti pajānāti. Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.
『『Puna caparaṃ, ānanda, bhikkhu amanasikaritvā ākāsānañcāyatanasaññaṃ, amanasikaritvā viññāṇañcāyatanasaññaṃ, ākiñcaññāyatanasaññaṃ paṭicca manasi karoti ekattaṃ. Tassa ākiñcaññāyatanasaññāya cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati. So evaṃ pajānāti – 『ye assu darathā ākāsānañcāyatanasaññaṃ paṭicca tedha na santi, ye assu darathā viññāṇañcāyatanasaññaṃ paṭicca tedha na santi, atthi cevāyaṃ darathamattā yadidaṃ – ākiñcaññāyatanasaññaṃ paṭicca ekatta』nti. So 『suññamidaṃ saññāgataṃ ākāsānañcāyatanasaññāyā』ti pajānāti, 『suññamidaṃ saññāgataṃ viññāṇañcāyatanasaññāyā』ti pajānāti, 『atthi cevidaṃ asuññataṃ yadidaṃ – ākiñcaññāyatanasaññaṃ paṭicca ekatta』nti. Iti yañhi kho tattha na hoti tena taṃ suññaṃ samanupassati, yaṃ pana tattha avasiṭṭhaṃ hoti taṃ 『santamidaṃ atthī』ti pajānāti. Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.
『『Puna caparaṃ, ānanda bhikkhu amanasikaritvā viññāṇañcāyatanasaññaṃ, amanasikaritvā ākiñcaññāyatanasaññaṃ, nevasaññānāsaññāyatanasaññaṃ paṭicca manasi karoti ekattaṃ. Tassa nevasaññānāsaññāyatanasaññāya cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati. So evaṃ pajānāti – 『ye assu darathā viññāṇañcāyatanasaññaṃ paṭicca tedha na santi, ye assu darathā ākiñcaññāyatanasaññaṃ paṭicca tedha na santi, atthi cevāyaṃ darathamattā yadidaṃ – nevasaññānāsaññāyatanasaññaṃ paṭicca ekatta』nti. So 『suññamidaṃ saññāgataṃ viññāṇañcāyatanasaññāyā』ti pajānāti, 『suññamidaṃ saññāgataṃ ākiñcaññāyatanasaññāyā』ti pajānāti, 『atthi cevidaṃ asuññataṃ yadidaṃ – nevasaññānāsaññāyatanasaññaṃ paṭicca ekatta』nti . Iti yañhi kho tattha na hoti tena taṃ suññaṃ samanupassati, yaṃ pana tattha avasiṭṭhaṃ hoti taṃ 『santamidaṃ atthī』ti pajānāti. Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.
『『Puna caparaṃ, ānanda, bhikkhu amanasikaritvā ākiñcaññāyatanasaññaṃ, amanasikaritvā nevasaññānāsaññāyatanasaññaṃ, animittaṃ cetosamādhiṃ paṭicca manasi karoti ekattaṃ. Tassa animitte cetosamādhimhi cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati. So evaṃ pajānāti – 『ye assu darathā ākiñcaññāyatanasaññaṃ paṭicca tedha na santi, ye assu darathā nevasaññānāsaññāyatanasaññaṃ paṭicca tedha na santi, atthi cevāyaṃ darathamattā yadidaṃ – imameva kāyaṃ paṭicca saḷāyatanikaṃ jīvitapaccayā』ti . So 『suññamidaṃ saññāgataṃ ākiñcaññāyatanasaññāyā』ti pajānāti, 『suññamidaṃ saññāgataṃ nevasaññānāsaññāyatanasaññāyā』ti pajānāti, 『atthi cevidaṃ asuññataṃ yadidaṃ – imameva kāyaṃ paṭicca saḷāyatanikaṃ jīvitapaccayā』ti. Iti yañhi kho tattha na hoti tena taṃ suññaṃ samanupassati, yaṃ pana tattha avasiṭṭhaṃ hoti taṃ 『santamidaṃ atthī』ti pajānāti. Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.
"再者，阿難，比丘不作意地想，不作意空無邊處想，而作意依識無邊處想的專一性。他的心投入識無邊處想，凈信，安住，確立。他如是了知：'凡緣地想而有的煩惱，此中沒有；凡緣空無邊處想而有的煩惱，此中沒有；唯有此少許煩惱，即依識無邊處想的專一性。'他了知：'此想行空無地想'，他了知：'此想行空無空無邊處想'，他了知：'唯有此非空之處，即依識無邊處想的專一性。'如是，對於此處所無之物，他視之為空；對於此處所餘之物，他了知'此有'。阿難，這樣他有如實、不顛倒、清凈的空性現起。
"再者，阿難，比丘不作意空無邊處想，不作意識無邊處想，而作意依無所有處想的專一性。他的心投入無所有處想，凈信，安住，確立。他如是了知：'凡緣空無邊處想而有的煩惱，此中沒有；凡緣識無邊處想而有的煩惱，此中沒有；唯有此少許煩惱，即依無所有處想的專一性。'他了知：'此想行空無空無邊處想'，他了知：'此想行空無識無邊處想'，他了知：'唯有此非空之處，即依無所有處想的專一性。'如是，對於此處所無之物，他視之為空；對於此處所餘之物，他了知'此有'。阿難，這樣他有如實、不顛倒、清凈的空性現起。
"再者，阿難，比丘不作意識無邊處想，不作意無所有處想，而作意依非想非非想處想的專一性。他的心投入非想非非想處想，凈信，安住，確立。他如是了知：'凡緣識無邊處想而有的煩惱，此中沒有；凡緣無所有處想而有的煩惱，此中沒有；唯有此少許煩惱，即依非想非非想處想的專一性。'他了知：'此想行空無識無邊處想'，他了知：'此想行空無無所有處想'，他了知：'唯有此非空之處，即依非想非非想處想的專一性。'如是，對於此處所無之物，他視之為空；對於此處所餘之物，他了知'此有'。阿難，這樣他有如實、不顛倒、清凈的空性現起。
"再者，阿難，比丘不作意無所有處想，不作意非想非非想處想，而作意依無相心定的專一性。他的心投入無相心定，凈信，安住，確立。他如是了知：'凡緣無所有處想而有的煩惱，此中沒有；凡緣非想非非想處想而有的煩惱，此中沒有；唯有此少許煩惱，即依此身體及六處而有的生命。'他了知：'此想行空無無所有處想'，他了知：'此想行空無非想非非想處想'，他了知：'唯有此非空之處，即依此身體及六處而有的生命。'如是，對於此處所無之物，他視之為空；對於此處所餘之物，他了知'此有'。阿難，這樣他有如實、不顛倒、清凈的空性現起。
『『Puna caparaṃ, ānanda, bhikkhu amanasikaritvā ākiñcaññāyatanasaññaṃ, amanasikaritvā nevasaññānāsaññāyatanasaññaṃ, animittaṃ cetosamādhiṃ paṭicca manasi karoti ekattaṃ. Tassa animitte cetosamādhimhi cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati. So evaṃ pajānāti – 『ayampi kho animitto cetosamādhi abhisaṅkhato abhisañcetayito』. 『Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ tadaniccaṃ nirodhadhamma』nti pajānāti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. 『Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā』ti pajānāti. So evaṃ pajānāti – 『ye assu darathā kāmāsavaṃ paṭicca tedha na santi, ye assu darathā bhavāsavaṃ paṭicca tedha na santi, ye assu darathā avijjāsavaṃ paṭicca tedha na santi, atthi cevāyaṃ darathamattā yadidaṃ – imameva kāyaṃ paṭicca saḷāyatanikaṃ jīvitapaccayā』ti. So 『suññamidaṃ saññāgataṃ kāmāsavenā』ti pajānāti, 『suññamidaṃ saññāgataṃ bhavāsavenā』ti pajānāti, 『suññamidaṃ saññāgataṃ avijjāsavenā』ti pajānāti, 『atthi cevidaṃ asuññataṃ yadidaṃ – imameva kāyaṃ paṭicca saḷāyatanikaṃ jīvitapaccayā』ti. Iti yañhi kho tattha na hoti tena taṃ suññaṃ samanupassati, yaṃ pana tattha avasiṭṭhaṃ hoti taṃ 『santamidaṃ atthī』ti pajānāti. Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā paramānuttarā suññatāvakkanti bhavati.
『『Yepi hi keci, ānanda, atītamaddhānaṃ samaṇā vā brāhmaṇā vā parisuddhaṃ paramānuttaraṃ suññataṃ upasampajja vihariṃsu, sabbe te imaṃyeva parisuddhaṃ paramānuttaraṃ suññataṃ upasampajja vihariṃsu. Yepi [ye (sī. pī.)] hi keci, ānanda, anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā parisuddhaṃ paramānuttaraṃ suññataṃ upasampajja viharissanti, sabbe te imaṃyeva parisuddhaṃ paramānuttaraṃ suññataṃ upasampajja viharissanti. Yepi [ye (sī. pī.)] hi keci, ānanda, etarahi samaṇā vā brāhmaṇā vā parisuddhaṃ paramānuttaraṃ suññataṃ upasampajja viharanti, sabbe te imaṃyeva parisuddhaṃ paramānuttaraṃ suññataṃ upasampajja viharanti. Tasmātiha, ānanda, 『parisuddhaṃ paramānuttaraṃ suññataṃ upasampajja viharissāmā』ti [viharissāmīti (pī. ka.)] – evañhi vo [te (ka.)], ānanda, sikkhitabba』』nti.

Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.

Cūḷasuññatasuttaṃ niṭṭhitaṃ paṭhamaṃ.

Mahāsuññatasuttaṃ
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya kapilavatthuṃ piṇḍāya pāvisi. Kapilavatthusmiṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena kāḷakhemakassa sakkassa vihāro tenupasaṅkami divāvihārāya. Tena kho pana samayena kāḷakhemakassa sakkassa vihāre sambahulāni senāsanāni paññattāni honti. Addasā kho bhagavā kāḷakhemakassa sakkassa vihāre sambahulāni senāsanāni paññattāni. Disvāna bhagavato etadahosi – 『『sambahulāni kho kāḷakhemakassa sakkassa vihāre senāsanāni paññattāni. Sambahulā nu kho idha bhikkhū viharantī』』ti.
"再者，阿難，比丘不作意無所有處想，不作意非想非非想處想，而作意依無相心定的專一性。他的心投入無相心定，凈信，安住，確立。他如是了知：'這無相心定也是有為的、思所造作的。'他了知：'凡是有為的、思所造作的，那都是無常的、滅法。'當他如是知、如是見時，他的心從欲漏解脫，從有漏解脫，從無明漏解脫。解脫時，有'已解脫'的智。他了知：'生已盡，梵行已立，所作已辦，不受後有。'他如是了知：'凡緣欲漏而有的煩惱，此中沒有；凡緣有漏而有的煩惱，此中沒有；凡緣無明漏而有的煩惱，此中沒有；唯有此少許煩惱，即依此身體及六處而有的生命。'他了知：'此想行空無慾漏'，他了知：'此想行空無有漏'，他了知：'此想行空無無明漏'，他了知：'唯有此非空之處，即依此身體及六處而有的生命。'如是，對於此處所無之物，他視之為空；對於此處所餘之物，他了知'此有'。阿難，這樣他有如實、不顛倒、清凈、最上、無上的空性現起。
"阿難，過去任何沙門或婆羅門，若已證得清凈、最上、無上的空性而住，他們都是證得這同樣的清凈、最上、無上的空性而住。阿難，未來任何沙門或婆羅門，若將證得清凈、最上、無上的空性而住，他們都將證得這同樣的清凈、最上、無上的空性而住。阿難，現在任何沙門或婆羅門，若正證得清凈、最上、無上的空性而住，他們都正證得這同樣的清凈、最上、無上的空性而住。因此，阿難，你們應當如是學：'我們將證得清凈、最上、無上的空性而住。'" 世尊如是說。尊者阿難歡喜、隨喜世尊所說。小空性經第一終。
大空性經
如是我聞。一時，世尊住在釋迦族的迦毗羅衛城（現今的提羅拉科特）尼拘律園。那時，世尊于上午時分穿好衣服，持缽入迦毗羅衛城乞食。在迦毗羅衛城乞食已畢，飯後返回，爲了午休而往迦羅克瑪釋迦的精舍走去。當時，在迦羅克瑪釋迦的精舍中鋪設了許多座位。世尊看到在迦羅克瑪釋迦的精舍中鋪設了許多座位。看到后，世尊心想："在迦羅克瑪釋迦的精舍中鋪設了許多座位。是否有許多比丘住在這裡？"
Tena kho pana samayena āyasmā ānando sambahulehi bhikkhūhi saddhiṃ ghaṭāya sakkassa vihāre cīvarakammaṃ karoti. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena ghaṭāya sakkassa vihāro tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā āyasmantaṃ ānandaṃ āmantesi – 『『sambahulāni kho, ānanda, kāḷakhemakassa sakkassa vihāre senāsanāni paññattāni. Sambahulā nu kho ettha bhikkhū viharantī』』ti? 『『Sambahulāni, bhante, kāḷakhemakassa sakkassa vihāre senāsanāni paññattāni. Sambahulā bhikkhū ettha viharanti. Cīvarakārasamayo no, bhante, vattatī』』ti.

『『Na kho, ānanda, bhikkhu sobhati saṅgaṇikārāmo saṅgaṇikarato saṅgaṇikārāmataṃ anuyutto gaṇārāmo gaṇarato gaṇasammudito. So vatānanda, bhikkhu saṅgaṇikārāmo saṅgaṇikarato saṅgaṇikārāmataṃ anuyutto gaṇārāmo gaṇarato gaṇasammudito yaṃ taṃ nekkhammasukhaṃ pavivekasukhaṃ upasamasukhaṃ sambodhisukhaṃ [sambodhasukhaṃ (sī. pī.), sambodhasukhaṃ cittekaggatāsukhaṃ (ka.) upari araṇavibhaṅgasutte pana sambodhisukhantveva dissati] tassa sukhassa nikāmalābhī bhavissati akicchalābhī akasiralābhīti – netaṃ ṭhānaṃ vijjati. Yo ca kho so, ānanda, bhikkhu eko gaṇasmā vūpakaṭṭho viharati tassetaṃ bhikkhuno pāṭikaṅkhaṃ yaṃ taṃ nekkhammasukhaṃ pavivekasukhaṃ upasamasukhaṃ sambodhisukhaṃ tassa sukhassa nikāmalābhī bhavissati akicchalābhī akasiralābhīti – ṭhānametaṃ vijjati.

『『So vatānanda, bhikkhu saṅgaṇikārāmo saṅgaṇikarato saṅgaṇikārāmataṃ anuyutto gaṇārāmo gaṇarato gaṇasammudito sāmāyikaṃ vā kantaṃ cetovimuttiṃ upasampajja viharissati asāmāyikaṃ vā akuppanti – netaṃ ṭhānaṃ vijjati. Yo ca kho so, ānanda, bhikkhu eko gaṇasmā vūpakaṭṭho viharati tassetaṃ bhikkhuno pāṭikaṅkhaṃ sāmāyikaṃ vā kantaṃ cetovimuttiṃ upasampajja viharissati asāmāyikaṃ vā akuppanti – ṭhānametaṃ vijjati.

『『Nāhaṃ, ānanda, ekaṃ rūpampi [ekarūpampi (sī.)] samanupassāmi yattha rattassa yathābhiratassa rūpassa vipariṇāmaññathābhāvā na uppajjeyyuṃ sokaparidevadukkhadomanassūpāyāsā.

『『Ayaṃ kho panānanda, vihāro tathāgatena abhisambuddho yadidaṃ – sabbanimittānaṃ amanasikārā ajjhattaṃ suññataṃ upasampajja viharituṃ [viharataṃ (ka. sī.), viharati (syā. kaṃ. ka.)]. Tatra ce, ānanda, tathāgataṃ iminā vihārena viharantaṃ bhavanti [bhagavantaṃ (sī. syā. kaṃ. ka.)] upasaṅkamitāro bhikkhū bhikkhuniyo upāsakā upāsikāyo rājāno rājamahāmattā titthiyā titthiyasāvakā. Tatrānanda, tathāgato vivekaninneneva cittena vivekapoṇena vivekapabbhārena vūpakaṭṭhena nekkhammābhiratena byantībhūtena sabbaso āsavaṭṭhānīyehi dhammehi aññadatthu uyyojanikapaṭisaṃyuttaṃyeva kathaṃ kattā hoti. Tasmātihānanda, bhikkhu cepi ākaṅkheyya – 『ajjhattaṃ suññataṃ upasampajja vihareyya』nti, tenānanda, bhikkhunā ajjhattameva cittaṃ saṇṭhapetabbaṃ sannisādetabbaṃ ekodi kātabbaṃ samādahātabbaṃ.
當時，尊者阿難與許多比丘一起在迦塔釋迦的精舍中做衣服。那時，世尊于傍晚時分從獨處起來，往迦塔釋迦的精舍走去。到達后，坐在準備好的座位上。坐下後，世尊對尊者阿難說："阿難，在迦羅克瑪釋迦的精舍中鋪設了許多座位。是否有許多比丘住在這裡？""世尊，在迦羅克瑪釋迦的精舍中確實鋪設了許多座位。有許多比丘住在這裡。世尊，現在是我們做衣服的時候。" "阿難，比丘喜愛群聚，樂於群聚，專注于喜愛群聚，喜愛團體，樂於團體，沉溺於團體，這是不好的。阿難，那個比丘喜愛群聚，樂於群聚，專注于喜愛群聚，喜愛團體，樂於團體，沉溺於團體，他要隨意、輕易、無困難地獲得出離之樂、遠離之樂、寂靜之樂、正覺之樂，這是不可能的。但是，阿難，那個比丘獨處，遠離團體而住，可以期待他隨意、輕易、無困難地獲得出離之樂、遠離之樂、寂靜之樂、正覺之樂，這是可能的。 "阿難，那個比丘喜愛群聚，樂於群聚，專注于喜愛群聚，喜愛團體，樂於團體，沉溺於團體，他要證得暫時的、可愛的心解脫，或不暫時的、不動的心解脫而住，這是不可能的。但是，阿難，那個比丘獨處，遠離團體而住，可以期待他證得暫時的、可愛的心解脫，或不暫時的、不動的心解脫而住，這是可能的。 "阿難，我不見有任何一色，對於貪著、歡喜其色者，因為那色的變異、變化而不生起憂、悲、苦、憂惱、絕望。
"阿難，如來已證悟此住處，即不作意一切相，內證空性而住。阿難，如果有比丘、比丘尼、優婆塞、優婆夷、國王、大臣、外道、外道弟子來見如來，當如來住於此住處時，如來以傾向遠離、趨向遠離、傾斜遠離、隱遁、樂於出離、遠離一切煩惱之法的心，只說鼓勵離去的相關話語。因此，阿難，如果比丘希望'我要內證空性而住'，那麼，阿難，那個比丘應當使內心安住、平靜、專一、集中。
『『Kathañcānanda, bhikkhu ajjhattameva cittaṃ saṇṭhapeti sannisādeti ekodiṃ karoti [ekodikaroti (sī. syā. kaṃ. pī.)] samādahati? Idhānanda, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati…pe… dutiyaṃ jhānaṃ… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja viharati. Evaṃ kho, ānanda, bhikkhu ajjhattameva cittaṃ saṇṭhapeti sannisādeti ekodiṃ karoti samādahati. So ajjhattaṃ suññataṃ manasi karoti. Tassa ajjhattaṃ suññataṃ manasikaroto suññatāya cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati . Evaṃ santametaṃ, ānanda, bhikkhu evaṃ pajānāti – 『ajjhattaṃ suññataṃ kho me manasikaroto ajjhattaṃ suññatāya cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccatī』ti. Itiha tattha sampajāno hoti. So bahiddhā suññataṃ manasi karoti…pe… so ajjhattabahiddhā suññataṃ manasi karoti …pe… so āneñjaṃ manasi karoti. Tassa āneñjaṃ manasikaroto āneñjāya cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati. Evaṃ santametaṃ, ānanda, bhikkhu evaṃ pajānāti – 『āneñjaṃ kho me manasikaroto āneñjāya cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccatī』ti. Itiha tattha sampajāno hoti.

『『Tenānanda, bhikkhunā tasmiṃyeva purimasmiṃ samādhinimitte ajjhattameva cittaṃ saṇṭhapetabbaṃ sannisādetabbaṃ ekodi kātabbaṃ samādahātabbaṃ. So ajjhattaṃ suññataṃ manasi karoti. Tassa ajjhattaṃ suññataṃ manasikaroto ajjhattaṃ suññatāya cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati. Evaṃ santametaṃ, ānanda, bhikkhu evaṃ pajānāti – 『ajjhattaṃ suññataṃ kho me manasikaroto ajjhattaṃ suññatāya cittaṃ pakkhandati pasīdati santiṭṭhati vimuccatī』ti. Itiha tattha sampajāno hoti. So bahiddhā suññataṃ manasi karoti…pe… so ajjhattabahiddhā suññataṃ manasi karoti…pe… so āneñjaṃ manasi karoti. Tassa āneñjaṃ manasikaroto āneñjāya cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati. Evaṃ santametaṃ, ānanda, bhikkhu evaṃ pajānāti – 『āneñjaṃ kho me manasikaroto āneñjāya cittaṃ pakkhandati pasīdati santiṭṭhati vimuccatī』ti. Itiha tattha sampajāno hoti.

"阿難，比丘如何使內心安住、平靜、專一、集中呢？阿難，在此，比丘遠離欲樂，遠離不善法，......證得初禪而住......證得第二禪......第三禪......第四禪而住。阿難，這就是比丘如何使內心安住、平靜、專一、集中。他作意內在的空性。當他作意內在的空性時，他的心不投入空性，不凈信，不安住，不解脫。阿難，這時比丘如是了知：'我作意內在的空性時，我的心不投入內在的空性，不凈信，不安住，不解脫。'如是，他對此保持正知。他作意外在的空性......他作意內外的空性......他作意不動。當他作意不動時，他的心不投入不動，不凈信，不安住，不解脫。阿難，這時比丘如是了知：'我作意不動時，我的心不投入不動，不凈信，不安住，不解脫。'如是，他對此保持正知。 "阿難，那個比丘應當在那之前的定相中使內心安住、平靜、專一、集中。他作意內在的空性。當他作意內在的空性時，他的心投入內在的空性，凈信，安住，解脫。阿難，這時比丘如是了知：'我作意內在的空性時，我的心投入內在的空性，凈信，安住，解脫。'如是，他對此保持正知。他作意外在的空性......他作意內外的空性......他作意不動。當他作意不動時，他的心投入不動，凈信，安住，解脫。阿難，這時比丘如是了知：'我作意不動時，我的心投入不動，凈信，安住，解脫。'如是，他對此保持正知。
『『Tassa ce, ānanda, bhikkhuno iminā vihārena viharato caṅkamāya cittaṃ namati, so caṅkamati – 『evaṃ maṃ caṅkamantaṃ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī』ti . Itiha tattha sampajāno hoti. Tassa ce, ānanda, bhikkhuno iminā vihārena viharato ṭhānāya cittaṃ namati, so tiṭṭhati – 『evaṃ maṃ ṭhitaṃ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī』ti. Itiha tattha sampajāno hoti. Tassa ce, ānanda, bhikkhuno iminā vihārena viharato nisajjāya cittaṃ namati, so nisīdati – 『evaṃ maṃ nisinnaṃ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī』ti. Itiha tattha sampajāno hoti. Tassa ce, ānanda, bhikkhuno iminā vihārena viharato sayanāya cittaṃ namati , so sayati – 『evaṃ maṃ sayantaṃ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī』ti. Itiha tattha sampajāno hoti.

『『Tassa ce, ānanda, bhikkhuno iminā vihārena viharato kathāya [bhassāya (sī.), bhāsāya (syā. kaṃ. pī.)] cittaṃ namati, so – 『yāyaṃ kathā hīnā gammā pothujjanikā anariyā anatthasaṃhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, seyyathidaṃ – rājakathā corakathā mahāmattakathā senākathā bhayakathā yuddhakathā annakathā pānakathā vatthakathā sayanakathā mālākathā gandhakathā ñātikathā yānakathā gāmakathā nigamakathā nagarakathā janapadakathā itthikathā surākathā visikhākathā kumbhaṭṭhānakathā pubbapetakathā nānattakathā lokakkhāyikā samuddakkhāyikā itibhavābhavakathā iti vā iti – evarūpiṃ kathaṃ na kathessāmī』ti. Itiha tattha sampajāno hoti. Yā ca kho ayaṃ, ānanda, kathā abhisallekhikā cetovinīvaraṇasappāyā [cetovicāraṇasappāyā (sī. syā. kaṃ.), cetovivaraṇasappāyā (pī.)] ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati, seyyathidaṃ – appicchakathā santuṭṭhikathā pavivekakathā asaṃsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā iti – 『evarūpiṃ kathaṃ kathessāmī』ti. Itiha tattha sampajāno hoti.

『『Tassa ce, ānanda, bhikkhuno iminā vihārena viharato vitakkāya cittaṃ namati, so – 『ye te vitakkā hīnā gammā pothujjanikā anariyā anatthasaṃhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattanti, seyyathidaṃ – kāmavitakko byāpādavitakko vihiṃsāvitakko iti evarūpe vitakke [evarūpena vitakkena (sī. syā. kaṃ. ka.)] na vitakkessāmī』ti. Itiha tattha sampajāno hoti. Ye ca kho ime, ānanda, vitakkā ariyā niyyānikā niyyanti takkarassa sammādukkhakkhayāya, seyyathidaṃ – nekkhammavitakko abyāpādavitakko avihiṃsāvitakko iti – 『evarūpe vitakke [evarūpena vitakkena (ka.)] vitakkessāmī』ti. Itiha tattha sampajāno hoti.

『『Pañca kho ime, ānanda, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, sotaviññeyyā saddā… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā – ime kho, ānanda, pañca kāmaguṇā yattha bhikkhunā abhikkhaṇaṃ sakaṃ cittaṃ paccavekkhitabbaṃ – 『atthi nu kho me imesu pañcasu kāmaguṇesu aññatarasmiṃ vā aññatarasmiṃ vā āyatane uppajjati cetaso samudācāro』ti? Sace, ānanda, bhikkhu paccavekkhamāno evaṃ pajānāti – 『atthi kho me imesu pañcasu kāmaguṇesu aññatarasmiṃ vā aññatarasmiṃ vā āyatane uppajjati cetaso samudācāro』ti, evaṃ santametaṃ [evaṃ santaṃ (aṭṭha.)], ānanda, bhikkhu evaṃ pajānāti – 『yo kho imesu pañcasu kāmaguṇesu chandarāgo so me nappahīno』ti. Itiha tattha sampajāno hoti. Sace panānanda, bhikkhu paccavekkhamāno evaṃ pajānāti – 『natthi kho me imesu pañcasu kāmaguṇesu aññatarasmiṃ vā aññatarasmiṃ vā āyatane uppajjati cetaso samudācāro』ti, evaṃ santametaṃ, ānanda, bhikkhu evaṃ pajānāti – 『yo kho imesu pañcasu kāmaguṇesu chandarāgo so me pahīno』ti. Itiha tattha sampajāno hoti.
"阿難，如果那個比丘住於此住處時，心傾向於經行，他就經行，想著：'我這樣經行時，貪憂等惡不善法不會流入我心。'如是，他對此保持正知。阿難，如果那個比丘住於此住處時，心傾向於站立，他就站立，想著：'我這樣站立時，貪憂等惡不善法不會流入我心。'如是，他對此保持正知。阿難，如果那個比丘住於此住處時，心傾向於坐下，他就坐下，想著：'我這樣坐著時，貪憂等惡不善法不會流入我心。'如是，他對此保持正知。阿難，如果那個比丘住於此住處時，心傾向於躺臥，他就躺臥，想著：'我這樣躺臥時，貪憂等惡不善法不會流入我心。'如是，他對此保持正知。 "阿難，如果那個比丘住於此住處時，心傾向於談話，他就想：'像這樣低劣、粗俗、凡夫所說、非聖者所說、無益的話，不導向厭離、離欲、滅盡、寂靜、證智、正覺、涅槃，例如談論國王、盜賊、大臣、軍隊、恐怖、戰爭、食物、飲料、衣服、臥具、花鬘、香料、親戚、車乘、村莊、市鎮、城市、國土、女人、英雄、街談巷議、井邊閑談、祖先亡靈、瑣事、世界起源、海洋起源、有無之論等等，我不會說這樣的話。'如是，他對此保持正知。阿難，但是那些有助於削弱煩惱、有益於去除心的障礙、導向完全厭離、離欲、滅盡、寂靜、證智、正覺、涅槃的話，例如談論少欲、知足、遠離、不群居、精進、戒、定、慧、解脫、解脫知見等，他想：'我要說這樣的話。'如是，他對此保持正知。 "阿難，如果那個比丘住於此住處時，心傾向於尋思，他就想：'像這樣低劣、粗俗、凡夫所有、非聖者所有、無益的尋思，不導向厭離、離欲、滅盡、寂靜、證智、正覺、涅槃，例如欲尋、恚尋、害尋，我不會作這樣的尋思。'如是，他對此保持正知。阿難，但是那些聖者的、出離的、導向作者正確滅苦的尋思，例如出離尋、無恚尋、無害尋，他想：'我要作這樣的尋思。'如是，他對此保持正知。
"阿難，這五種是欲樂。哪五種？眼所識的色，可愛、可意、可悅、可喜、與欲相應、令人貪著；耳所識的聲......鼻所識的香......舌所識的味......身所識的觸，可愛、可意、可悅、可喜、與欲相應、令人貪著。阿難，這五種是欲樂，比丘應當經常反省自己的心：'我對這五種欲樂的任何一種，是否生起了心的活動？'阿難，如果比丘反省時了知：'我對這五種欲樂的某種確實生起了心的活動'，那麼，阿難，這時比丘如是了知：'我對這五種欲樂的貪慾還未斷除。'如是，他對此保持正知。但是，阿難，如果比丘反省時了知：'我對這五種欲樂的任何一種都沒有生起心的活動'，那麼，阿難，這時比丘如是了知：'我對這五種欲樂的貪慾已經斷除。'如是，他對此保持正知。
『『Pañca kho ime, ānanda, upādānakkhandhā yattha bhikkhunā udayabbayānupassinā vihātabbaṃ – 『iti rūpaṃ iti rūpassa samudayo iti rūpassa atthaṅgamo, iti vedanā… iti saññā… iti saṅkhārā… iti viññāṇaṃ iti viññāṇassa samudayo iti viññāṇassa atthaṅgamo』ti. Tassa imesu pañcasu upādānakkhandhesu udayabbayānupassino viharato yo pañcasu upādānakkhandhesu asmimāno so pahīyati. Evaṃ santametaṃ, ānanda, bhikkhu evaṃ pajānāti – 『yo kho imesu pañcasu upādānakkhandhesu asmimāno so me pahīno』ti. Itiha tattha sampajāno hoti. Ime kho te, ānanda, dhammā ekantakusalā kusalāyātikā [dhammā ekantakusalāyatikā (sabbattha) aṭṭhakathāṭīkā oloketabbā] ariyā lokuttarā anavakkantā pāpimatā. Taṃ kiṃ maññasi, ānanda, kaṃ atthavasaṃ sampassamāno arahati sāvako satthāraṃ anubandhituṃ api paṇujjamāno』』ti [api panujjamānopīti (ka. sī.), api payujjamānoti (syā. kaṃ. pī.)]? 『『Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā . Sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī』』ti.
『『Na kho, ānanda, arahati sāvako satthāraṃ anubandhituṃ, yadidaṃ suttaṃ geyyaṃ veyyākaraṇaṃ tassa hetu [veyyākaraṇassa hetu (ka.)]. Taṃ kissa hetu? Dīgharattassa [dīgharattaṃ + assāti padacchedo] hi te, ānanda, dhammā sutā dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. Yā ca kho ayaṃ, ānanda, kathā abhisallekhikā cetovinīvaraṇasappāyā ekantanibbidāya virāgāya nirodhāya upasamā abhiññāya sambodhāya nibbānāya saṃvattati, seyyathidaṃ – appicchakathā santuṭṭhikathā pavivekakathā asaṃsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā – evarūpiyā kho, ānanda, kathāya hetu arahati sāvako satthāraṃ anubandhituṃ api paṇujjamāno.

『『Evaṃ sante kho, ānanda, ācariyūpaddavo hoti, evaṃ sante antevāsūpaddavo hoti, evaṃ sante brahmacārūpaddavo hoti.

『『Kathañcānanda, ācariyūpaddavo hoti? Idhānanda, ekacco satthā vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. Tassa tathāvūpakaṭṭhassa viharato anvāvattanti [anvāvaṭṭanti (sī. syā. kaṃ. pī.)] brāhmaṇagahapatikā negamā ceva jānapadā ca. So anvāvattantesu brāhmaṇagahapatikesu negamesu ceva jānapadesu ca mucchaṃ nikāmayati [mucchati kāmayati (sī. pī.) aṭṭhakathāyaṃ pana na tathā dissati], gedhaṃ āpajjati, āvattati bāhullāya. Ayaṃ vuccatānanda, upaddavo [upadduto (sī. pī.)] ācariyo. Ācariyūpaddavena avadhiṃsu naṃ pāpakā akusalā dhammā saṃkilesikā ponobbhavikā [ponobhavikā (sī. pī.)] sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā. Evaṃ kho, ānanda, ācariyūpaddavo hoti.
『『Kathañcānanda, antevāsūpaddavo hoti? Tasseva kho panānanda, satthu sāvako tassa satthu vivekamanubrūhayamāno vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. Tassa tathāvūpakaṭṭhassa viharato anvāvattanti brāhmaṇagahapatikā negamā ceva jānapadā ca. So anvāvattantesu brāhmaṇagahapatikesu negamesu ceva jānapadesu ca mucchaṃ nikāmayati, gedhaṃ āpajjati, āvattati bāhullāya. Ayaṃ vuccatānanda, upaddavo antevāsī. Antevāsūpaddavena avadhiṃsu naṃ pāpakā akusalā dhammā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā. Evaṃ kho, ānanda, antevāsūpaddavo hoti.
"阿難，這五種是取蘊，比丘應當住于觀察它們的生滅：'這是色，這是色的生起，這是色的滅去；這是受......這是想......這是行......這是識，這是識的生起，這是識的滅去。'當他住于觀察這五取蘊的生滅時，對這五取蘊的我慢就被斷除。阿難，這時比丘如是了知：'我對這五取蘊的我慢已經斷除。'如是，他對此保持正知。阿難，這些法是純善的、善的根本、聖者的、出世間的、惡魔無法進入的。阿難，你認為，弟子看到什麼理由，即使被趕走也應當跟隨導師呢？""世尊，我們的法以世尊為根本，以世尊為嚮導，以世尊為依歸。世尊，請為我們解釋這段話的含義。聽了世尊的解釋，比丘們就會記住。"
"阿難，弟子不應該爲了經、應頌、記說而跟隨導師。為什麼呢？阿難，你長久以來已經聽聞這些法，記憶、熟悉、思考、以正見洞察。但是，阿難，那些有助於削弱煩惱、有益於去除心的障礙、導向完全厭離、離欲、滅盡、寂靜、證智、正覺、涅槃的話，例如談論少欲、知足、遠離、不群居、精進、戒、定、慧、解脫、解脫知見等，阿難，爲了這樣的談話，弟子應當跟隨導師，即使被趕走也應如此。 "阿難，如此則會有老師的災難，如此則會有弟子的災難，如此則會有梵行者的災難。
"阿難，什麼是老師的災難？阿難，在此，某位老師親近僻靜處所，如林野、樹下、山巖、山洞、墳場、森林、露地、草堆。當他如此隱居時，婆羅門和居士、城裡人和鄉下人來拜訪他。他因為婆羅門和居士、城裡人和鄉下人的拜訪而迷戀、貪著，迴歸奢侈生活。阿難，這被稱為老師的災難。由於老師的災難，惡不善法、污染、導致再生、有苦果、未來會導致生老死的法擊敗了他。阿難，這就是老師的災難。
"阿難，什麼是弟子的災難？阿難，那位老師的弟子效仿老師的遠離，親近僻靜處所，如林野、樹下、山巖、山洞、墳場、森林、露地、草堆。當他如此隱居時，婆羅門和居士、城裡人和鄉下人來拜訪他。他因為婆羅門和居士、城裡人和鄉下人的拜訪而迷戀、貪著，迴歸奢侈生活。阿難，這被稱為弟子的災難。由於弟子的災難，惡不善法、污染、導致再生、有苦果、未來會導致生老死的法擊敗了他。阿難，這就是弟子的災難。
『『Kathañcānanda, brahmacārūpaddavo hoti? Idhānanda, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. Tassa tathāvūpakaṭṭhassa viharato anvāvattanti brāhmaṇagahapatikā negamā ceva jānapadā ca. So anvāvattantesu brāhmaṇagahapatikesu negamesu ceva jānapadesu ca na mucchaṃ nikāmayati, na gedhaṃ āpajjati, na āvattati bāhullāya. Tasseva kho panānanda, satthu sāvako tassa satthu vivekamanubrūhayamāno vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. Tassa tathāvūpakaṭṭhassa viharato anvāvattanti brāhmaṇagahapatikā negamā ceva jānapadā ca. So anvāvattantesu brāhmaṇagahapatikesu negamesu ceva jānapadesu ca mucchaṃ nikāmayati, gedhaṃ āpajjati, āvattati bāhullāya. Ayaṃ vuccatānanda, upaddavo brahmacārī. Brahmacārūpaddavena avadhiṃsu naṃ pāpakā akusalā dhammā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā. Evaṃ kho, ānanda, brahmacārūpaddavo hoti.

『『Tatrānanda, yo cevāyaṃ ācariyūpaddavo, yo ca antevāsūpaddavo ayaṃ tehi brahmacārūpaddavo dukkhavipākataro ceva kaṭukavipākataro ca, api ca vinipātāya saṃvattati.

『『Tasmātiha maṃ, ānanda, mittavatāya samudācaratha, mā sapattavatāya. Taṃ vo bhavissati dīgharattaṃ hitāya sukhāya.

『『Kathañcānanda , satthāraṃ sāvakā sapattavatāya samudācaranti, no mittavatāya? Idhānanda, satthā sāvakānaṃ dhammaṃ deseti anukampako hitesī anukampaṃ upādāya – 『idaṃ vo hitāya, idaṃ vo sukhāyā』ti. Tassa sāvakā na sussūsanti, na sotaṃ odahanti, na aññā cittaṃ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti. Evaṃ kho, ānanda, satthāraṃ sāvakā sapattavatāya samudācaranti, no mittavatāya.

『『Kathañcānanda, satthāraṃ sāvakā mittavatāya samudācaranti, no sapattavatāya? Idhānanda, satthā sāvakānaṃ dhammaṃ deseti anukampako hitesī anukampaṃ upādāya – 『idaṃ vo hitāya, idaṃ vo sukhāyā』ti. Tassa sāvakā sussūsanti, sotaṃ odahanti, aññā cittaṃ upaṭṭhapenti, na ca vokkama satthusāsanā vattanti. Evaṃ kho, ānanda, satthāraṃ sāvakā mittavatāya samudācaranti, no sapattavatāya.

『『Tasmātiha maṃ, ānanda, mittavatāya samudācaratha, mā sapattavatāya. Taṃ vo bhavissati dīgharattaṃ hitāya sukhāya. Na vo ahaṃ, ānanda, tathā parakkamissāmi yathā kumbhakāro āmake āmakamatte. Niggayha niggayhāhaṃ, ānanda, vakkhāmi; pavayha pavayha, ānanda, vakkhāmi [pavayha pavayha (sī. pī.), paggayha paggayha ānanda vakkhāmi (ka.)]. Yo sāro so ṭhassatī』』ti.

Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.

Mahāsuññatasuttaṃ niṭṭhitaṃ dutiyaṃ.

Acchariyaabbhutasuttaṃ
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, tathāgatassa mahiddhikatā mahānubhāvatā, yatra hi nāma tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jānissati [anussarissati jānissati (ka.)] – 『evaṃjaccā te bhagavanto ahesuṃ』 itipi, 『evaṃnāmā te bhagavanto ahesuṃ』 itipi, 『evaṃgottā te bhagavanto ahesuṃ』 itipi, 『evaṃsīlā te bhagavanto ahesuṃ』 itipi, 『evaṃdhammā te bhagavanto ahesuṃ』 itipi, 『evaṃpaññā te bhagavanto ahesuṃ』 itipi, 『evaṃvihārī te bhagavanto ahesuṃ』 itipi, 『evaṃvimuttā te bhagavanto ahesuṃ』 itipī』』ti! Evaṃ vutte, āyasmā ānando te bhikkhū etadavoca – 『『acchariyā ceva, āvuso, tathāgatā acchariyadhammasamannāgatā ca; abbhutā ceva, āvuso, tathāgatā abbhutadhammasamannāgatā cā』』ti. Ayañca hidaṃ tesaṃ bhikkhūnaṃ antarākathā vippakatā hoti.
"阿難，什麼是梵行者的災難？阿難，在此，如來出現於世間，是阿羅漢、正等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。他親近僻靜處所，如林野、樹下、山巖、山洞、墳場、森林、露地、草堆。當他如此隱居時，婆羅門和居士、城裡人和鄉下人來拜訪他。他因為婆羅門和居士、城裡人和鄉下人的拜訪而不迷戀、不貪著，不迴歸奢侈生活。但是，阿難，那位老師的弟子效仿老師的遠離，親近僻靜處所，如林野、樹下、山巖、山洞、墳場、森林、露地、草堆。當他如此隱居時，婆羅門和居士、城裡人和鄉下人來拜訪他。他因為婆羅門和居士、城裡人和鄉下人的拜訪而迷戀、貪著，迴歸奢侈生活。阿難，這被稱為梵行者的災難。由於梵行者的災難，惡不善法、污染、導致再生、有苦果、未來會導致生老死的法擊敗了他。阿難，這就是梵行者的災難。 "阿難，在這其中，老師的災難和弟子的災難，比起梵行者的災難，後者的苦果更重、更劇烈，而且會導致墮落。
"因此，阿難，你們應當以朋友的方式對待我，不要以敵人的方式。這將長久有益於你們，帶來幸福。 "阿難，弟子們如何以敵人的方式對待老師，而不是以朋友的方式？阿難，在此，老師出於慈悲、爲了利益而對弟子們說法：'這是爲了你們的利益，這是爲了你們的幸福。'但是他的弟子們不願意聽，不傾耳而聽，不專心領會，而且違背老師的教導而行。阿難，這就是弟子們以敵人的方式對待老師，而不是以朋友的方式。 "阿難，弟子們如何以朋友的方式對待老師，而不是以敵人的方式？阿難，在此，老師出於慈悲、爲了利益而對弟子們說法：'這是爲了你們的利益，這是爲了你們的幸福。'他的弟子們願意聽，傾耳而聽，專心領會，而且不違背老師的教導而行。阿難，這就是弟子們以朋友的方式對待老師，而不是以敵人的方式。 "因此，阿難，你們應當以朋友的方式對待我，不要以敵人的方式。這將長久有益於你們，帶來幸福。阿難，我不會像陶工對待未燒製的陶器那樣對待你們。我會一再訓誡，一再教導。堅固的將會留存。" 世尊如是說。尊者阿難歡喜、隨喜世尊所說。大空性經第二終。
未曾有法經
如是我聞。一時，世尊住在舍衛城（現今的沙黑特-馬黑特）祇樹給孤獨園。那時，眾多比丘在飯後從乞食回來，聚集在集會堂，生起了這樣的談話："諸友，真是稀有，真是未曾有！如來有如此大神通力，如此大威力，能夠知道過去已入涅槃、斷除障礙、斷除輪迴、超越一切苦的諸佛：'那些世尊是如此出身'，'那些世尊有如此名字'，'那些世尊屬於如此種姓'，'那些世尊有如此戒行'，'那些世尊有如此法'，'那些世尊有如此智慧'，'那些世尊有如此住處'，'那些世尊如此解脫'！"當這樣說時，尊者阿難對那些比丘說："諸友，如來確實稀有，具足稀有法；諸友，如來確實未曾有，具足未曾有法。"這些比丘的談話正說到這裡。
Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yenupaṭṭhānasālā 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, tathāgatassa mahiddhikatā mahānubhāvatā, yatra hi nāma tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jānissati – evaṃjaccā te bhagavanto ahesuṃ itipi, evaṃnāmā… evaṃgottā… evaṃsīlā… evaṃdhammā.. evaṃpaññā… evaṃvihārī… evaṃvimuttā te bhagavanto ahesuṃ itipī』ti! Evaṃ vutte, bhante, āyasmā ānando amhe etadavoca – 『acchariyā ceva, āvuso, tathāgatā acchariyadhammasamannāgatā ca, abbhutā ceva, āvuso, tathāgatā abbhutadhammasamannāgatā cā』ti. Ayaṃ kho no, bhante, antarākathā vippakatā; atha bhagavā anuppatto』』ti.
Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – 『『tasmātiha taṃ, ānanda, bhiyyosomattāya paṭibhantu tathāgatassa acchariyā abbhutadhammā』』ti [abbhutā dhammāti (?)].

『『Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ – 『sato sampajāno, ānanda, bodhisatto tusitaṃ kāyaṃ upapajjī』ti. Yampi, bhante, sato sampajāno bodhisatto tusitaṃ kāyaṃ upapajji idaṃpāhaṃ , bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremi.

『『Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ – 『sato sampajāno, ānanda, bodhisatto tusite kāye aṭṭhāsī』ti. Yampi, bhante, sato sampajāno bodhisatto tusite kāye aṭṭhāsi idaṃpāhaṃ [idaṃpahaṃ (sī. syā. kaṃ. pī.)], bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremi.

『『Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ – 『yāvatāyukaṃ, ānanda, bodhisatto tusite kāye aṭṭhāsī』ti. Yampi, bhante, yāvatāyukaṃ bodhisatto tusite kāye aṭṭhāsi idaṃpāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremi.

『『Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ – 『sato sampajāno, ānanda, bodhisatto tusitā, kāyā cavitvā mātukucchiṃ okkamī』ti. Yampi, bhante , sato sampajāno bodhisatto tusitā kāyā cavitvā mātukucchiṃ okkami idaṃpāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremi.

『『Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ – 『yadā, ānanda, bodhisatto tusitā kāyā cavitvā mātukucchiṃ okkamati, atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso loke pātubhavati atikkammeva devānaṃ devānubhāvaṃ. Yāpi tā lokantarikā aghā asaṃvutā andhakārā andhakāratimisā, yatthapime candimasūriyā evaṃmahiddhikā evaṃmahānubhāvā ābhāya nānubhonti tatthapi appamāṇo uḷāro obhāso loke pātubhavati atikkammeva devānaṃ devānubhāvaṃ. Yepi tattha sattā upapannā tepi tenobhāsena aññamaññaṃ sañjānanti – aññepi kira, bho, santi sattā idhūpapannāti. Ayañca dasasahassī lokadhātu saṅkampati sampakampati sampavedhati appamāṇo ca uḷāro obhāso loke pātubhavati atikkammeva devānaṃ devānubhāva』nti. Yampi, bhante…pe… idaṃpāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremi.
『『Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ – 『yadā, ānanda, bodhisatto mātukucchiṃ okkanto hoti, cattāro devaputtā catuddisaṃ ārakkhāya upagacchanti – mā naṃ bodhisattaṃ vā bodhisattamātaraṃ vā manusso vā amanusso vā koci vā viheṭhesī』ti. Yampi, bhante…pe… idaṃpāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremi.
那時，世尊于傍晚時分從獨處起來，往集會堂走去。到達后，坐在準備好的座位上。坐下後，世尊對比丘們說："比丘們，你們剛才坐在一起談論什麼？你們的談話說到哪裡？" "世尊，我們在飯後從乞食回來，聚集在集會堂，生起了這樣的談話：'諸友，真是稀有，真是未曾有！如來有如此大神通力，如此大威力，能夠知道過去已入涅槃、斷除障礙、斷除輪迴、超越一切苦的諸佛：'那些世尊是如此出身'，'那些世尊有如此名字'，'那些世尊屬於如此種姓'，'那些世尊有如此戒行'，'那些世尊有如此法'，'那些世尊有如此智慧'，'那些世尊有如此住處'，'那些世尊如此解脫'！'當這樣說時，世尊，尊者阿難對我們說：'諸友，如來確實稀有，具足稀有法；諸友，如來確實未曾有，具足未曾有法。'世尊，我們的談話正說到這裡，這時世尊來了。"
那時，世尊對尊者阿難說："因此，阿難，讓你更多地說明如來的稀有未曾有法吧。" "世尊，我親耳聽聞，親自領受世尊所說：'阿難，菩薩正念正知地投生到兜率天。'世尊，菩薩正念正知地投生到兜率天，這是我所記持的世尊的稀有未曾有法。 "世尊，我親耳聽聞，親自領受世尊所說：'阿難，菩薩正念正知地住在兜率天。'世尊，菩薩正念正知地住在兜率天，這是我所記持的世尊的稀有未曾有法。
"世尊，我親耳聽聞，親自領受世尊所說：'阿難，菩薩在兜率天住了整個壽命。'世尊，菩薩在兜率天住了整個壽命，這是我所記持的世尊的稀有未曾有法。 "世尊，我親耳聽聞，親自領受世尊所說：'阿難，菩薩正念正知地從兜率天下降，入母胎。'世尊，菩薩正念正知地從兜率天下降，入母胎，這是我所記持的世尊的稀有未曾有法。
"世尊，我親耳聽聞，親自領受世尊所說：'阿難，當菩薩從兜率天下降，入母胎時，在天、魔、梵的世界中，在沙門、婆羅門、天、人的眾生中，出現無量殊勝的光明，超越諸天的天威。即使在那些黑暗、幽暗、漆黑的世界之間，那裡連如此大神通、如此大威力的日月都無法照耀，在那裡也出現無量殊勝的光明，超越諸天的天威。那裡投生的眾生也因這光明而彼此認識：'朋友，原來這裡還有其他眾生投生。'這個一萬世界系震動、搖動、顫動，無量殊勝的光明出現於世間，超越諸天的天威。'世尊，......這是我所記持的世尊的稀有未曾有法。
"世尊，我親耳聽聞，親自領受世尊所說：'阿難，當菩薩入母胎時，四位天子來到四方守護：'不要讓任何人或非人傷害菩薩或菩薩的母親。''世尊，......這是我所記持的世尊的稀有未曾有法。
『『Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ – 『yadā, ānanda, bodhisatto mātukucchiṃ okkanto hoti, pakatiyā sīlavatī bodhisattamātā hoti viratā pāṇātipātā viratā adinnādānā viratā kāmesumicchācārā viratā musāvādā viratā surāmerayamajjapamādaṭṭhānā』ti. Yampi, bhante…pe… idaṃpāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremi.

『『Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ – 『yadā , ānanda, bodhisatto mātukucchiṃ okkanto hoti, na bodhisattamātu purisesu mānasaṃ uppajjati kāmaguṇūpasaṃhitaṃ, anatikkamanīyā ca bodhisattamātā hoti kenaci purisena rattacittenā』ti. Yampi, bhante…pe… idaṃpāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremi.

『『Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ – 『yadā, ānanda, bodhisatto mātukucchiṃ okkanto hoti, lābhinī bodhisattamātā hoti pañcannaṃ kāmaguṇānaṃ. Sā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricāretī』ti. Yampi, bhante…pe… idaṃpāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremi.

『『Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ – 『yadā, ānanda, bodhisatto mātukucchiṃ okkanto hoti, na bodhisattamātu kocideva ābādho uppajjati; sukhinī bodhisattamātā hoti akilantakāyā; bodhisattañca bodhisattamātā tirokucchigataṃ passati sabbaṅgapaccaṅgaṃ ahīnindriyaṃ. Seyyathāpi, ānanda, maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato. Tatrāssa suttaṃ āvutaṃ nīlaṃ vā pītaṃ vā lohitaṃ vā odātaṃ vā paṇḍusuttaṃ vā. Tamenaṃ cakkhumā puriso hatthe karitvā paccavekkheyya – ayaṃ kho maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato, tatridaṃ suttaṃ āvutaṃ nīlaṃ vā pītaṃ vā lohitaṃ vā odātaṃ vā paṇḍusuttaṃ vāti. Evameva kho, ānanda, yadā bodhisatto mātukucchiṃ okkanto hoti , na bodhisattamātu kocideva ābādho uppajjati; sukhinī bodhisattamātā hoti akilantakāyā; bodhisattañca bodhisattamātā tirokucchigataṃ passati sabbaṅgapaccaṅgaṃ ahīnindriya』nti. Yampi, bhante…pe… idaṃpāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremi.
『『Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ – 『sattāhajāte, ānanda, bodhisatte bodhisattamātā kālaṃ karoti, tusitaṃ kāyaṃ upapajjatī』ti. Yampi, bhante…pe… idaṃpāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremi.

『『Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ – 『yathā kho panānanda, aññā itthikā nava vā dasa vā māse gabbhaṃ kucchinā pariharitvā vijāyanti, na hevaṃ bodhisattaṃ bodhisattamātā vijāyati. Daseva māsāni bodhisattaṃ bodhisattamātā kucchinā pariharitvā vijāyatī』ti. Yampi, bhante…pe… idaṃpāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremi.

『『Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ – 『yathā kho panānanda, aññā itthikā nisinnā vā nipannā vā vijāyanti, na hevaṃ bodhisattaṃ bodhisattamātā vijāyati. Ṭhitāva bodhisattaṃ bodhisattamātā vijāyatī』ti. Yampi, bhante…pe… idaṃpāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremi.

『『Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ – 『yadā , ānanda, bodhisatto mātukucchimhā nikkhamati, devā naṃ paṭhamaṃ paṭiggaṇhanti pacchā manussā』ti. Yampi, bhante…pe… idaṃpāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremi.

以下是完整的簡體中文直譯: 203. "尊者,這是我親耳從世尊那裡聽到並接受的:'阿難陀,當菩薩入母胎時,菩薩之母自然而然地持戒,遠離殺生,遠離不與取,遠離欲邪行,遠離妄語,遠離飲酒放逸。'尊者,這是我所記住的世尊的稀有未曾有法。 "尊者,這是我親耳從世尊那裡聽到並接受的:'阿難陀,當菩薩入母胎時,菩薩之母對男子不會生起與欲樂相關的心,菩薩之母也不會被任何有染著心的男子所侵犯。'尊者,這是我所記住的世尊的稀有未曾有法。 "尊者,這是我親耳從世尊那裡聽到並接受的:'阿難陀,當菩薩入母胎時,菩薩之母能獲得五種欲樂。她以五種欲樂充滿、具足而生活。'尊者,這是我所記住的世尊的稀有未曾有法。 204. "尊者,這是我親耳從世尊那裡聽到並接受的:'阿難陀,當菩薩入母胎時,菩薩之母不會生起任何疾病;菩薩之母快樂,身體無疲倦;菩薩之母能看見腹中的菩薩,四肢百體,諸根具足。阿難陀,就像有一顆美麗的、純凈的、八面的、精工磨製的琉璃寶珠。其中穿有一條線,或藍色,或黃色,或紅色,或白色,或淡黃色。有眼力的人把它拿在手中觀察:'這是一顆美麗的、純凈的、八面的、精工磨製的琉璃寶珠,其中穿有一條線,或藍色,或黃色,或紅色,或白色,或淡黃色。'同樣地,阿難陀,當菩薩入母胎時,菩薩之母不會生起任何疾病;菩薩之母快樂,身體無疲倦;菩薩之母能看見腹中的菩薩,四肢百體,諸根具足。'尊者,這是我所記住的世尊的稀有未曾有法。 205. "尊者,這是我親耳從世尊那裡聽到並接受的:'阿難陀,菩薩出生七天後,菩薩之母去世,往生兜率天。'尊者,這是我所記住的世尊的稀有未曾有法。 "尊者,這是我親耳從世尊那裡聽到並接受的:'阿難陀,其他女人懷胎九個月或十個月後分娩,但菩薩之母不是這樣分娩菩薩的。菩薩之母懷胎正好十個月後分娩菩薩。'尊者,這是我所記住的世尊的稀有未曾有法。 "尊者,這是我親耳從世尊那裡聽到並接受的:'阿難陀,其他女人或坐著或躺著分娩,但菩薩之母不是這樣分娩菩薩的。菩薩之母站立著分娩菩薩。'尊者,這是我所記住的世尊的稀有未曾有法。 "尊者,這是我親耳從世尊那裡聽到並接受的:'阿難陀,當菩薩從母胎中出來時,諸天神先接住他,然後才是人類。'尊者,這是我所記住的世尊的稀有未曾有法。

『『Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ – 『yadā, ānanda, bodhisatto mātukucchimhā nikkhamati, appattova bodhisatto pathaviṃ hoti, cattāro naṃ devaputtā paṭiggahetvā mātu purato ṭhapenti – attamanā, devi, hohi; mahesakkho te putto uppanno』ti. Yampi, bhante…pe… idaṃpāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremi.

『『Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ – 『yadā, ānanda, bodhisatto mātukucchimhā nikkhamati, visadova nikkhamati amakkhito udena [uddena (sī. syā. kaṃ. pī.)] amakkhito semhena amakkhito ruhirena amakkhito kenaci asucinā suddho visado [visuddho (syā.)]. Seyyathāpi, ānanda, maṇiratanaṃ kāsike vatthe nikkhittaṃ neva maṇiratanaṃ kāsikaṃ vatthaṃ makkheti nāpi kāsikaṃ vatthaṃ maṇiratanaṃ makkheti. Taṃ kissa hetu? Ubhinnaṃ suddhattā. Evameva kho, ānanda, yadā bodhisatto mātukucchimhā nikkhamati, visadova nikkhamati amakkhito udena amakkhito semhena amakkhito ruhirena amakkhito kenaci asucinā suddho visado』ti. Yampi, bhante…pe… idaṃpāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremi.

『『Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ – 『yadā, ānanda, bodhisatto mātukucchimhā nikkhamati, dve udakassa dhārā antalikkhā pātubhavanti – ekā sītassa, ekā uṇhassa; yena bodhisattassa udakakiccaṃ karonti mātu cā』ti. Yampi, bhante…pe… idaṃpāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremi.

『『Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ – 『sampatijāto, ānanda, bodhisatto samehi pādehi pathaviyaṃ patiṭṭhahitvā uttarābhimukho sattapadavītihārena gacchati, setamhi chatte anudhāriyamāne, sabbā ca disā viloketi, āsabhiñca vācaṃ bhāsati – aggohamasmi lokassa, jeṭṭhohamasmi lokassa, seṭṭhohamasmi lokassa. Ayamantimā jāti , natthi dāni punabbhavo』ti. Yampi, bhante…pe… idaṃpāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremi.

『『Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ – 『yadā, ānanda, bodhisatto mātukucchimhā nikkhamati, atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso loke pātubhavati atikkammeva devānaṃ devānubhāvaṃ. Yāpi tā lokantarikā aghā asaṃvutā andhakārā andhakāratimisā yatthapime candimasūriyā evaṃmahiddhikā evaṃmahānubhāvā ābhāya nānubhonti tatthapi appamāṇo uḷāro obhāso loke pātubhavati atikkammeva devānaṃ devānubhāvaṃ. Yepi tattha sattā upapannā tepi tenobhāsena aññamaññaṃ sañjānanti – aññepi kira, bho, santi sattā idhūpapannāti. Ayañca dasasahassī lokadhātu saṅkampati sampakampati sampavedhati, appamāṇo ca uḷāro obhāso loke pātubhavati atikkammeva devānaṃ devānubhāva』nti. Yampi, bhante…pe… idaṃpāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremī』』ti.

『『Tasmātiha tvaṃ, ānanda, idampi tathāgatassa acchariyaṃ abbhutadhammaṃ dhārehi. Idhānanda, tathāgatassa viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti; viditā saññā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti; viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. Idampi kho, tvaṃ, ānanda, tathāgatassa acchariyaṃ abbhutadhammaṃ dhārehī』』ti. 『『Yampi, bhante, bhagavato viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti; viditā saññā… viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. Idaṃpāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremī』』ti.

Idamavoca āyasmā ānando. Samanuñño satthā ahosi; attamanā ca te bhikkhū āyasmato ānandassa bhāsitaṃ abhinandunti.

Acchariyaabbhutasuttaṃ niṭṭhitaṃ tatiyaṃ.

Bākulasuttaṃ

以下是完整的簡體中文直譯: 206. "尊者,這是我親耳從世尊那裡聽到並接受的:'阿難陀,當菩薩從母胎中出來時,菩薩還未觸及地面,四位天子就接住他,放在母親面前,說:'天女,請歡喜,你生了一個大有威德的兒子。'尊者,這是我所記住的世尊的稀有未曾有法。 "尊者,這是我親耳從世尊那裡聽到並接受的:'阿難陀,當菩薩從母胎中出來時,他出生時清凈無染,不被水、不被粘液、不被血、不被任何不凈物所污染,清凈無瑕。阿難陀,就像把寶石放在迦尸布上,寶石不會弄髒迦尸布,迦尸布也不會弄髒寶石。為什麼呢?因為兩者都是清凈的。同樣地,阿難陀,當菩薩從母胎中出來時,他出生時清凈無染,不被水、不被粘液、不被血、不被任何不凈物所污染,清凈無瑕。'尊者,這是我所記住的世尊的稀有未曾有法。 "尊者,這是我親耳從世尊那裡聽到並接受的:'阿難陀,當菩薩從母胎中出來時,從虛空中出現兩股水流 - 一冷一熱,用來為菩薩和他的母親沐浴。'尊者,這是我所記住的世尊的稀有未曾有法。 207. "尊者,這是我親耳從世尊那裡聽到並接受的:'阿難陀,菩薩一出生,就雙腳平穩地站在地上,面向北方走了七步,有白傘蓋隨行遮蔽,環顧四方,並以雄壯的聲音說:'我是世間最尊貴的,我是世間最年長的,我是世間最殊勝的。這是最後一生,不再有未來的輪迴。'尊者,這是我所記住的世尊的稀有未曾有法。 "尊者,這是我親耳從世尊那裡聽到並接受的:'阿難陀,當菩薩從母胎中出來時,在包括天、魔、梵的世界,包括沙門、婆羅門、天、人的眾生界中,出現了無量殊勝的光明,超越了諸天的神力。即使在那些黑暗、幽暗、昏暗的世界之間的空隙中,那裡連具有如此大神通、大威力的日月都無法照耀到,也出現了無量殊勝的光明,超越了諸天的神力。那裡投生的眾生也因這光明而彼此認出:'原來,朋友們,這裡還有其他眾生投生。'這個千世界震動、搖動、顫動,無量殊勝的光明出現在世間,超越了諸天的神力。'尊者,這是我所記住的世尊的稀有未曾有法。" 208. "因此,阿難陀,你也應當記住如來的這個稀有未曾有法。阿難陀,在這裡,如來知道感受的生起,知道感受的持續,知道感受的消失;知道想的生起,知道想的持續,知道想的消失;知道尋的生起,知道尋的持續,知道尋的消失。阿難陀,你也應當記住如來的這個稀有未曾有法。""尊者,如來知道感受的生起,知道感受的持續,知道感受的消失;知道想的...知道尋的生起,知道尋的持續,知道尋的消失。這也是我所記住的世尊的稀有未曾有法。" 這是尊者阿難陀所說。導師認可了,那些比丘們也歡喜讚歎尊者阿難陀的話。稀有未曾有經第三終。 4. 薄拘羅經

Evaṃ me sutaṃ – ekaṃ samayaṃ āyasmā bākulo [bakkulo (sī. syā. kaṃ. pī.)] rājagahe viharati veḷuvane kalandakanivāpe. Atha kho acelakassapo āyasmato bākulassa purāṇagihisahāyo yenāyasmā bākulo tenupasaṅkami; upasaṅkamitvā āyasmatā bākulena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho acelakassapo āyasmantaṃ bākulaṃ etadavoca –

『『Kīvaciraṃ pabbajitosi, āvuso bākulā』』ti? 『『Asīti me, āvuso, vassāni pabbajitassā』』ti. 『『Imehi pana te, āvuso bākula, asītiyā vassehi katikkhattuṃ methuno dhammo paṭisevito』』ti? 『『Na kho maṃ, āvuso kassapa, evaṃ pucchitabbaṃ – 『imehi pana te, āvuso bākula, asītiyā vassehi katikkhattuṃ methuno dhammo paṭisevito』ti. Evañca kho maṃ, āvuso kassapa, pucchitabbaṃ – 『imehi pana te, āvuso bākula, asītiyā vassehi katikkhattuṃ kāmasaññā uppannapubbā』』』ti? ( ) [(imehi pana te āvuso bakkula asītiyo vassehi katikkhattuṃ kāmasaññā uppannapubbāti.) (sī. pī.)]

『『Asīti me, āvuso , vassāni pabbajitassa nābhijānāmi kāmasaññaṃ uppannapubbaṃ. Yaṃpāyasmā bākulo asītiyā vassehi nābhijānāti kāmasaññaṃ uppannapubbaṃ idampi mayaṃ āyasmato bākulassa acchariyaṃ abbhutadhammaṃ dhārema.

『『Asīti me, āvuso, vassāni pabbajitassa nābhijānāmi byāpādasaññaṃ…pe… vihiṃsāsaññaṃ uppannapubbaṃ. Yaṃpāyasmā bākulo asītiyā vassehi nābhijānāti vihiṃsāsaññaṃ uppannapubbaṃ, idampi mayaṃ āyasmato bākulassa acchariyaṃ abbhutadhammaṃ dhārema.

『『Asīti me, āvuso, vassāni pabbajitassa nābhijānāmi kāmavitakkaṃ uppannapubbaṃ. Yaṃpāyasmā bākulo asītiyā vassehi nābhijānāti kāmavitakkaṃ uppannapubbaṃ, idampi mayaṃ āyasmato bākulassa acchariyaṃ abbhutadhammaṃ dhārema.

『『Asīti me, āvuso, vassāni pabbajitassa nābhijānāmi byāpādavitakkaṃ…pe… vihiṃsāvitakkaṃ uppannapubbaṃ. Yaṃpāyasmā bākulo asītiyā vassehi nābhijānāti vihiṃsāvitakkaṃ uppannapubbaṃ, idampi mayaṃ āyasmato bākulassa acchariyaṃ abbhutadhammaṃ dhārema.

以下是完整的簡體中文直譯: 209. 如是我聞。一時,尊者薄拘羅住在王舍城(現在的拉杰吉爾)竹林栗鼠feeding ground。那時,尊者薄拘羅的舊日在家朋友無衣外道迦葉來到尊者薄拘羅所在之處。來到后,與尊者薄拘羅互相問候。寒暄敘舊后,坐在一旁。坐在一旁的無衣外道迦葉對尊者薄拘羅如是說: "朋友薄拘羅,你出家多久了?" "朋友,我出家已經八十年了。" "朋友薄拘羅,在這八十年中,你行淫多少次?" "朋友迦葉,你不應該這樣問我:'朋友薄拘羅,在這八十年中,你行淫多少次?'你應該這樣問我:'朋友薄拘羅,在這八十年中,你曾幾次生起慾念?'" 210. "朋友,我出家八十年來,不記得曾經生起過慾念。尊者薄拘羅八十年來不記得曾經生起過慾念,我們將此記為尊者薄拘羅的稀有未曾有法。 "朋友,我出家八十年來,不記得曾經生起過嗔恚念...傷害念。尊者薄拘羅八十年來不記得曾經生起過傷害念,我們將此記為尊者薄拘羅的稀有未曾有法。 "朋友,我出家八十年來,不記得曾經生起過欲尋。尊者薄拘羅八十年來不記得曾經生起過欲尋,我們將此記為尊者薄拘羅的稀有未曾有法。 "朋友,我出家八十年來,不記得曾經生起過嗔恚尋...傷害尋。尊者薄拘羅八十年來不記得曾經生起過傷害尋,我們將此記為尊者薄拘羅的稀有未曾有法。

『『Asīti me, āvuso, vassāni pabbajitassa nābhijānāmi gahapaticīvaraṃ sāditā. Yaṃpāyasmā bākulo asītiyā vassehi nābhijānāti gahapaticīvaraṃ sāditā, idampi mayaṃ āyasmato bākulassa acchariyaṃ abbhutadhammaṃ dhārema.

『『Asīti me, āvuso, vassāni pabbajitassa nābhijānāmi satthena cīvaraṃ chinditā. Yaṃpāyasmā bākulo asītiyā vassehi nābhijānāti satthena cīvaraṃ chinditā…pe… dhārema.

『『Asīti me, āvuso, vassāni pabbajitassa nābhijānāmi sūciyā cīvaraṃ sibbitā…pe… nābhijānāmi rajanena cīvaraṃ rajitā… nābhijānāmi kathine [kaṭhine (sī. syā. kaṃ. pī.)] cīvaraṃ sibbitā… nābhijānāmi sabrahmacārīnaṃ cīvarakamme vicāritā [sabrahmacārī cīvarakamme byāpāritā (sī. pī.)] … nābhijānāmi nimantanaṃ sāditā… nābhijānāmi evarūpaṃ cittaṃ uppannapubbaṃ – 『aho vata maṃ koci nimanteyyā』ti… nābhijānāmi antaraghare nisīditā… nābhijānāmi antaraghare bhuñjitā… nābhijānāmi mātugāmassa anubyañjanaso nimittaṃ gahetā… nābhijānāmi mātugāmassa dhammaṃ desitā antamaso catuppadampi gāthaṃ… nābhijānāmi bhikkhunupassayaṃ upasaṅkamitā… nābhijānāmi bhikkhuniyā dhammaṃ desitā… nābhijānāmi sikkhamānāya dhammaṃ desitā… nābhijānāmi sāmaṇeriyā dhammaṃ desitā… nābhijānāmi pabbājetā… nābhijānāmi upasampādetā… nābhijānāmi nissayaṃ dātā… nābhijānāmi sāmaṇeraṃ upaṭṭhāpetā… nābhijānāmi jantāghare nhāyitā… nābhijānāmi cuṇṇena nhāyitā… nābhijānāmi sabrahmacārīgattaparikamme vicāritā [byāpāritā (sī. pī.)] … nābhijānāmi ābādhaṃ uppannapubbaṃ, antamaso gaddūhanamattampi… nābhijānāmi bhesajjaṃ upaharitā, antamaso haritakikhaṇḍampi… nābhijānāmi apassenakaṃ apassayitā… nābhijānāmi seyyaṃ kappetā. Yaṃpāyasmā…pe… dhārema.

『『Asīti me, āvuso, vassāni pabbajitassa nābhijānāmi gāmantasenāsane vassaṃ upagantā . Yaṃpāyasmā bākulo asītiyā vassehi nābhijānāti gāmantasenāsane vassaṃ upagantā, idampi mayaṃ āyasmato bākulassa acchariyaṃ abbhutadhammaṃ dhārema.

『『Sattāhameva kho ahaṃ, āvuso, saraṇo raṭṭhapiṇḍaṃ bhuñjiṃ; atha aṭṭhamiyaṃ aññā udapādi. Yaṃpāyasmā bākulo sattāhameva saraṇo raṭṭhapiṇḍaṃ bhuñji; atha aṭṭhamiyaṃ aññā udapādi idampi mayaṃ āyasmato bākulassa acchariyaṃ abbhutadhammaṃ dhārema.

『『Labheyyāhaṃ, āvuso bākula, imasmiṃ dhammavinaye pabbajjaṃ, labheyyaṃ upasampada』』nti. Alattha kho acelakassapo imasmiṃ dhammavinaye pabbajjaṃ, alattha upasampadaṃ. Acirūpasampanno panāyasmā kassapo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. 『Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā』ti abbhaññāsi. Aññataro kho panāyasmā kassapo arahataṃ ahosi.

Atha kho āyasmā bākulo aparena samayena avāpuraṇaṃ [apāpuraṇaṃ (sī. syā. kaṃ. pī.)] ādāya vihārena vihāraṃ upasaṅkamitvā evamāha – 『『abhikkamathāyasmanto, abhikkamathāyasmanto. Ajja me parinibbānaṃ bhavissatī』』ti. 『『Yaṃpāyasmā bākulo avāpuraṇaṃ ādāya vihārena vihāraṃ upasaṅkamitvā evamāha – 『abhikkamathāyasmanto, abhikkamathāyasmanto; ajja me parinibbānaṃ bhavissatī』ti, idampi mayaṃ āyasmato bākulassa acchariyaṃ abbhutadhammaṃ dhārema』』.

Āyasmā bākulo majjhe bhikkhusaṅghassa nisinnakova parinibbāyi. 『『Yaṃpāyasmā bākulo majjhe bhikkhusaṅghassa nisinnakova parinibbāyi, idampi mayaṃ āyasmato bākulassa acchariyaṃ abbhutadhammaṃ dhāremā』』ti.

Bākulasuttaṃ niṭṭhitaṃ catutthaṃ.

Dantabhūmisuttaṃ

以下是完整的簡體中文直譯: 211. "朋友,我出家八十年來,不記得曾經接受過居士供養的衣服。尊者薄拘羅八十年來不記得曾經接受過居士供養的衣服,我們將此記為尊者薄拘羅的稀有未曾有法。 "朋友,我出家八十年來,不記得曾經用刀剪過衣服。尊者薄拘羅八十年來不記得曾經用刀剪過衣服...我們將此記為...。 "朋友,我出家八十年來,不記得曾經用針縫過衣服...不記得曾經染過衣服...不記得曾經在功德衣時縫過衣服...不記得曾經為同梵行者做過衣服...不記得曾經接受過邀請...不記得曾經生起過這樣的念頭:'啊,但願有人邀請我'...不記得曾經坐在俗家裡...不記得曾經在俗家裡吃飯...不記得曾經注意過女人的細微特徵...不記得曾經為女人說法,即使是四句偈...不記得曾經去過比丘尼住處...不記得曾經為比丘尼說法...不記得曾經為式叉摩那說法...不記得曾經為沙彌尼說法...不記得曾經讓人出家...不記得曾經讓人受具足戒...不記得曾經給予依止...不記得曾經讓沙彌侍奉...不記得曾經在浴室裡洗澡...不記得曾經用粉末洗澡...不記得曾經為同梵行者按摩身體...不記得曾經生過病,即使是擠牛奶的時間那麼短...不記得曾經服用過藥,即使是一片訶子...不記得曾經靠在倚靠物上...不記得曾經躺下。尊者...我們將此記為...。 "朋友,我出家八十年來,不記得曾經在村落附近的住處度過雨安居。尊者薄拘羅八十年來不記得曾經在村落附近的住處度過雨安居,我們將此記為尊者薄拘羅的稀有未曾有法。 "朋友,我只有七天作為有漏者食用國土的食物,到第八天就證得了解脫。尊者薄拘羅只有七天作為有漏者食用國土的食物,到第八天就證得了解脫,我們將此記為尊者薄拘羅的稀有未曾有法。 212. "朋友薄拘羅,我希望能在這法律中出家,希望能受具足戒。"於是無衣外道迦葉在這法律中得以出家,得以受具足戒。受具足戒不久,尊者迦葉獨處、遠離、不放逸、精進、專注地生活,不久就證得了 - 善男子正確地從在家出家而為無家的目的 - 那無上的梵行的終極,在現法中親自證知、證悟、成就並安住。他了知:"生已盡,梵行已立,所作已辦,不受後有。"尊者迦葉成為阿羅漢之一。後來,尊者薄拘羅手持門閂,從一個住處走到另一個住處,說道:"請前進,諸位尊者,請前進,諸位尊者。今天我將入般涅槃。""尊者薄拘羅手持門閂,從一個住處走到另一個住處,說道:'請前進,諸位尊者,請前進,諸位尊者。今天我將入般涅槃。'我們將此記為尊者薄拘羅的稀有未曾有法。" 尊者薄拘羅坐在比丘僧團中間入般涅槃。"尊者薄拘羅坐在比丘僧團中間入般涅槃,我們將此記為尊者薄拘羅的稀有未曾有法。" 薄拘羅經第四終。 5. 調御地經

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena aciravato samaṇuddeso araññakuṭikāyaṃ viharati. Atha kho jayaseno rājakumāro jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena aciravato samaṇuddeso tenupasaṅkami; upasaṅkamitvā aciravatena samaṇuddesena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho jayaseno rājakumāro aciravataṃ samaṇuddesaṃ etadavoca –

『『Sutaṃ metaṃ, bho aggivessana – 『idha bhikkhu appamatto ātāpī pahitatto viharanto phuseyya cittassa ekaggata』nti. 『Evametaṃ, rājakumāra, evametaṃ, rājakumāra. Idha bhikkhu appamatto ātāpī pahitatto viharanto phuseyya cittassa ekaggata』nti. 『Sādhu me bhavaṃ aggivessano yathāsutaṃ yathāpariyattaṃ dhammaṃ desetū』ti. 『Na kho te ahaṃ, rājakumāra, sakkomi yathāsutaṃ yathāpariyattaṃ dhammaṃ desetuṃ. Ahañca hi te, rājakumāra, yathāsutaṃ yathāpariyattaṃ dhammaṃ deseyyaṃ, tvañca me bhāsitassa atthaṃ na ājāneyyāsi; so mamassa kilamatho, sā mamassa vihesā』ti. 『Desetu me bhavaṃ aggivessano yathāsutaṃ yathāpariyattaṃ dhammaṃ. Appevanāmāhaṃ bhoto aggivessanassa bhāsitassa atthaṃ ājāneyya』nti. 『Deseyyaṃ kho te ahaṃ, rājakumāra, yathāsutaṃ yathāpariyattaṃ dhammaṃ. Sace me tvaṃ bhāsitassa atthaṃ ājāneyyāsi, iccetaṃ kusalaṃ; no ce me tvaṃ bhāsitassa atthaṃ ājāneyyāsi, yathāsake tiṭṭheyyāsi, na maṃ tattha uttariṃ paṭipuccheyyāsī』ti. 『Desetu me bhavaṃ aggivessano yathāsutaṃ yathāpariyattaṃ dhammaṃ. Sace ahaṃ bhoto aggivessanassa bhāsitassa atthaṃ ājānissāmi [ājāneyyāmi (ka.)], iccetaṃ kusalaṃ; no ce ahaṃ bhoto aggivessanassa bhāsitassa atthaṃ ājānissāmi, yathāsake tiṭṭhissāmi [tiṭṭheyyāmi (ka.)], nāhaṃ tattha bhavantaṃ aggivessanaṃ uttariṃ paṭipucchissāmī』』』ti.

Atha kho aciravato samaṇuddeso jayasenassa rājakumārassa yathāsutaṃ yathāpariyattaṃ dhammaṃ desesi. Evaṃ vutte, jayaseno rājakumāro aciravataṃ samaṇuddesaṃ etadavoca – 『『aṭṭhānametaṃ, bho aggivessana, anavakāso yaṃ bhikkhu appamatto ātāpī pahitatto viharanto phuseyya cittassa ekaggata』』nti. Atha kho jayaseno rājakumāro aciravatassa samaṇuddesassa aṭṭhānatañca anavakāsatañca pavedetvā uṭṭhāyāsanā pakkāmi.

Atha kho aciravato samaṇuddeso acirapakkante jayasene rājakumāre yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho aciravato samaṇuddeso yāvatako ahosi jayasenena rājakumārena saddhiṃ kathāsallāpo taṃ sabbaṃ bhagavato ārocesi.

Evaṃ vutte, bhagavā aciravataṃ samaṇuddesaṃ etadavoca – 『『taṃ kutettha, aggivessana, labbhā. Yaṃ taṃ nekkhammena ñātabbaṃ nekkhammena daṭṭhabbaṃ nekkhammena pattabbaṃ nekkhammena sacchikātabbaṃ taṃ vata jayaseno rājakumāro kāmamajjhe vasanto kāme paribhuñjanto kāmavitakkehi khajjamāno kāmapariḷāhena pariḍayhamāno kāmapariyesanāya ussuko [ussukko (sabbattha)] ñassati vā dakkhati vā sacchi vā karissatī』』ti – netaṃ ṭhānaṃ vijjati.

以下是完整的簡體中文直譯: 213. 如是我聞。一時,世尊住在王舍城(現在的拉杰吉爾)竹林栗鼠feeding ground。那時,年輕的沙門阿奇羅瓦多住在森林小屋裡。當時,王子耆婆斯那散步漫遊時來到年輕的沙門阿奇羅瓦多所在之處。來到后,與年輕的沙門阿奇羅瓦多互相問候。寒暄敘舊后,坐在一旁。坐在一旁的王子耆婆斯那對年輕的沙門阿奇羅瓦多如是說: "阿奇維薩那賢者,我聽說:'在這裡,比丘不放逸、精進、專注地生活,能觸及心一境性。'" "王子,確實如此,確實如此。在這裡,比丘不放逸、精進、專注地生活,能觸及心一境性。" "請阿奇維薩那賢者為我如實地宣說所聽聞、所學習的法。" "王子,我不能為你如實地宣說所聽聞、所學習的法。因為,王子,如果我為你如實地宣說所聽聞、所學習的法,而你不能理解我所說的意思,那將使我疲勞,那將使我煩惱。" "請阿奇維薩那賢者為我如實地宣說所聽聞、所學習的法。也許我能理解阿奇維薩那賢者所說的意思。" "王子,我可以為你如實地宣說所聽聞、所學習的法。如果你能理解我所說的意思,那很好;如果你不能理解我所說的意思,你就保持原狀,不要再進一步詢問我。" "請阿奇維薩那賢者為我如實地宣說所聽聞、所學習的法。如果我能理解阿奇維薩那賢者所說的意思,那很好;如果我不能理解阿奇維薩那賢者所說的意思,我就保持原狀,我不會再進一步詢問阿奇維薩那賢者。" 214. 於是,年輕的沙門阿奇羅瓦多為王子耆婆斯那如實地宣說了所聽聞、所學習的法。說完后,王子耆婆斯那對年輕的沙門阿奇羅瓦多如是說:"阿奇維薩那賢者,這是不可能的,這是沒有機會的,比丘不放逸、精進、專注地生活,能觸及心一境性。"然後,王子耆婆斯那向年輕的沙門阿奇羅瓦多表明瞭這是不可能的、沒有機會的,從座位起身離去。王子耆婆斯那離去不久,年輕的沙門阿奇羅瓦多就來到世尊所在之處。來到后,向世尊禮敬,然後坐在一旁。坐在一旁的年輕的沙門阿奇羅瓦多將與王子耆婆斯那的全部談話都告訴了世尊。世尊聽后,對年輕的沙門阿奇羅瓦多如是說:"阿奇維薩那,這怎麼可能呢?那應當以出離而知、以出離而見、以出離而達到、以出離而證悟的,王子耆婆斯那住在欲樂中、享受欲樂、被欲尋所啃噬、被欲熱所燒灼、熱衷於追求欲樂,他怎麼可能知道、看到、證悟呢?這是不可能的。"

『『Seyyathāpissu, aggivessana, dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā, dve hatthidammā vā assadammā vā godammā vā adantā avinītā. Taṃ kiṃ maññasi, aggivessana, ye te dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā, api nu te dantāva dantakāraṇaṃ gaccheyyuṃ, dantāva dantabhūmiṃ sampāpuṇeyyu』』nti? 『『Evaṃ, bhante』』. 『『Ye pana te dve hatthidammā vā assadammā vā godammā vā adantā avinītā, api nu te adantāva dantakāraṇaṃ gaccheyyuṃ, adantāva dantabhūmiṃ sampāpuṇeyyuṃ, seyyathāpi te dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā』』ti? 『『No hetaṃ, bhante』』. 『『Evameva kho, aggivessana, yaṃ taṃ nekkhammena ñātabbaṃ nekkhammena daṭṭhabbaṃ nekkhammena pattabbaṃ nekkhammena sacchikātabbaṃ taṃ vata jayaseno rājakumāro kāmamajjhe vasanto kāme paribhuñjanto kāmavitakkehi khajjamāno kāmapariḷāhena pariḍayhamāno kāmapariyesanāya ussuko ñassati vā dakkhati vā sacchi vā karissatī』』ti – netaṃ ṭhānaṃ vijjati.
『『Seyyathāpi , aggivessana, gāmassa vā nigamassa vā avidūre mahāpabbato. Tamenaṃ dve sahāyakā tamhā gāmā vā nigamā vā nikkhamitvā hatthavilaṅghakena yena so pabbato tenupasaṅkameyyuṃ; upasaṅkamitvā eko sahāyako heṭṭhā pabbatapāde tiṭṭheyya, eko sahāyako uparipabbataṃ āroheyya. Tamenaṃ heṭṭhā pabbatapāde ṭhito sahāyako uparipabbate ṭhitaṃ sahāyakaṃ evaṃ vedayya – 『yaṃ, samma, kiṃ tvaṃ passasi uparipabbate ṭhito』ti? So evaṃ vadeyya – 『passāmi kho ahaṃ, samma, uparipabbate ṭhito ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇīrāmaṇeyyaka』』』nti.

『『So evaṃ vadeyya – 『aṭṭhānaṃ kho etaṃ, samma , anavakāso yaṃ tvaṃ uparipabbate ṭhito passeyyāsi ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇīrāmaṇeyyaka』nti. Tamenaṃ uparipabbate ṭhito sahāyako heṭṭhimapabbatapādaṃ orohitvā taṃ sahāyakaṃ bāhāyaṃ gahetvā uparipabbataṃ āropetvā muhuttaṃ assāsetvā evaṃ vadeyya – 『yaṃ, samma, kiṃ tvaṃ passasi uparipabbate ṭhito』ti? So evaṃ vadeyya – 『passāmi kho ahaṃ, samma, uparipabbate ṭhito ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇīrāmaṇeyyaka』』』nti .

『『So evaṃ vadeyya – 『idāneva kho te, samma, bhāsitaṃ – mayaṃ evaṃ ājānāma – aṭṭhānaṃ kho etaṃ samma, anavakāso yaṃ tvaṃ uparipabbate ṭhito passeyyāsi ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇīrāmaṇeyyaka』nti. Idāneva ca pana te bhāsitaṃ mayaṃ evaṃ ājānāma – 『passāmi kho ahaṃ, samma, uparipabbate ṭhito ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇīrāmaṇeyyaka』nti. So evaṃ vadeyya – 『tathā hi panāhaṃ, samma, iminā mahatā pabbatena āvuto [āvaṭo (sī. aṭṭha. pī.), āvuṭo (syā. kaṃ. ka.)] daṭṭheyyaṃ nāddasa』』』nti.

『『Ato mahantatarena, aggivessana, avijjākhandhena jayaseno rājakumāro āvuto nivuto [nivuṭo (syā. kaṃ. pī. ka.)] ophuṭo [ovuto (sī.), ovuṭo (syā. kaṃ. pī.)] pariyonaddho. So vata yaṃ taṃ nekkhammena ñātabbaṃ nekkhammena daṭṭhabbaṃ nekkhammena pattabbaṃ nekkhammena sacchikātabbaṃ taṃ vata jayaseno rājakumāro kāmamajjhe vasanto kāme paribhuñjanto kāmavitakkehi khajjamāno kāmapariḷāhena pariḍayhamāno kāmapariyesanāya ussuko ñassati vā dakkhati vā sacchi vā karissatīti – netaṃ ṭhānaṃ vijjati . Sace kho taṃ, aggivessana, jayasenassa rājakumārassa imā dve upamā paṭibhāyeyyuṃ [paṭibhāseyyuṃ (sī. syā. kaṃ. pī.)], anacchariyaṃ te jayaseno rājakumāro pasīdeyya, pasanno ca te pasannākāraṃ kareyyā』』ti. 『『Kuto pana maṃ, bhante, jayasenassa rājakumārassa imā dve upamā paṭibhāyissanti [paṭibhāsissanti (sī. syā. kaṃ. pī.)] anacchariyā pubbe assutapubbā, seyyathāpi bhagavanta』』nti?

以下是完整的簡體中文直譯: 215. "阿奇維薩那,假如有兩頭善調御、善馴服的象、馬或牛,和兩頭未調御、未馴服的象、馬或牛。阿奇維薩那,你怎麼認為,那兩頭善調御、善馴服的象、馬或牛,它們是否會作為已調御的去接受調御,作為已調御的達到調御地?" "是的,尊者。" "那兩頭未調御、未馴服的象、馬或牛,它們是否會作為未調御的去接受調御,作為未調御的達到調御地,就像那兩頭善調御、善馴服的象、馬或牛一樣?" "不會的,尊者。" "同樣地,阿奇維薩那,那應當以出離而知、以出離而見、以出離而達到、以出離而證悟的,王子耆婆斯那住在欲樂中、享受欲樂、被欲尋所啃噬、被欲熱所燒灼、熱衷於追求欲樂,他怎麼可能知道、看到、證悟呢?這是不可能的。" 216. "阿奇維薩那,就像在一個村莊或市鎮附近有一座大山。兩個朋友從那個村莊或市鎮出發,手牽手走向那座山。到達后,一個朋友站在山腳下,另一個朋友爬上山頂。站在山腳下的朋友對站在山頂上的朋友這樣說:'朋友,你站在山頂上看到什麼?'他回答說:'朋友,我站在山頂上看到令人愉悅的園林、令人愉悅的森林、令人愉悅的平地、令人愉悅的蓮池。' "他說:'朋友,這是不可能的,這是沒有機會的,你站在山頂上能看到令人愉悅的園林、令人愉悅的森林、令人愉悅的平地、令人愉悅的蓮池。'然後,站在山頂上的朋友下到山腳,拉著那個朋友的手臂帶他上山頂,讓他休息片刻,然後說:'朋友,你站在山頂上看到什麼?'他回答說:'朋友,我站在山頂上看到令人愉悅的園林、令人愉悅的森林、令人愉悅的平地、令人愉悅的蓮池。' "他說:'朋友,剛才你說的話我們是這樣理解的:"這是不可能的,這是沒有機會的,你站在山頂上能看到令人愉悅的園林、令人愉悅的森林、令人愉悅的平地、令人愉悅的蓮池。"而現在你說的話我們是這樣理解的:"我站在山頂上看到令人愉悅的園林、令人愉悅的森林、令人愉悅的平地、令人愉悅的蓮池。"'他回答說:'朋友,因為我被這座大山遮蔽,所以看不見應該看到的。' "阿奇維薩那,王子耆婆斯那被比這更大的無明蘊所遮蔽、覆蓋、包圍、纏繞。那應當以出離而知、以出離而見、以出離而達到、以出離而證悟的,王子耆婆斯那住在欲樂中、享受欲樂、被欲尋所啃噬、被欲熱所燒灼、熱衷於追求欲樂,他怎麼可能知道、看到、證悟呢?這是不可能的。阿奇維薩那,如果王子耆婆斯那能理解這兩個比喻,他會不可思議地對你生起信心,並且會以信心的方式對你表示敬意。" "尊者,王子耆婆斯那怎麼可能理解這兩個前所未聞的比喻呢?就像世尊那樣。"

『『Seyyathāpi , aggivessana, rājā khattiyo muddhāvasitto nāgavanikaṃ āmanteti – 『ehi tvaṃ, samma nāgavanika, rañño nāgaṃ abhiruhitvā nāgavanaṃ pavisitvā āraññakaṃ nāgaṃ atipassitvā rañño nāgassa gīvāyaṃ upanibandhāhī』ti. 『Evaṃ, devā』ti kho, aggivessana, nāgavaniko rañño khattiyassa muddhāvasittassa paṭissutvā rañño nāgaṃ abhiruhitvā nāgavanaṃ pavisitvā āraññakaṃ nāgaṃ atipassitvā rañño nāgassa gīvāyaṃ upanibandhati. Tamenaṃ rañño nāgo abbhokāsaṃ nīharati. Ettāvatā kho, aggivessana, āraññako nāgo abbhokāsaṃ gato hoti. Etthagedhā [etagedhā (sī. pī.)] hi, aggivessana, āraññakā nāgā yadidaṃ – nāgavanaṃ. Tamenaṃ nāgavaniko rañño khattiyassa muddhāvasittassa ārocesi – 『abbhokāsagato kho [kho te (syā. kaṃ. ka.)], deva, āraññako nāgo』ti. Atha kho aggivessana, tamenaṃ rājā khattiyo muddhāvasitto hatthidamakaṃ āmantesi – 『ehi tvaṃ, samma hatthidamaka, āraññakaṃ nāgaṃ damayāhi āraññakānañceva sīlānaṃ abhinimmadanāya āraññakānañceva sarasaṅkappānaṃ abhinimmadanāya āraññakānañceva darathakilamathapariḷāhānaṃ abhinimmadanāya gāmante abhiramāpanāya manussakantesu sīlesu samādapanāyā』』』ti [samādāpanāyāti (?)].

『『『Evaṃ , devā』ti kho, aggivessana, hatthidamako rañño khattiyassa muddhāvasittassa paṭissutvā mahantaṃ thambhaṃ pathaviyaṃ nikhaṇitvā āraññakassa nāgassa gīvāyaṃ upanibandhati āraññakānañceva sīlānaṃ abhinimmadanāya āraññakānañceva sarasaṅkappānaṃ abhinimmadanāya āraññakānañceva darathakilamathapariḷāhānaṃ abhinimmadanāya gāmante abhiramāpanāya manussakantesu sīlesu samādapanāya. Tamenaṃ hatthidamako yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpāhi vācāhi samudācarati. Yato kho, aggivessana, āraññako nāgo hatthidamakassa yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpāhi vācāhi samudācariyamāno sussūsati, sotaṃ odahati, aññā cittaṃ upaṭṭhāpeti; tamenaṃ hatthidamako uttari tiṇaghāsodakaṃ anuppavecchati.

『『Yato kho, aggivessana, āraññako nāgo hatthidamakassa tiṇaghāsodakaṃ paṭiggaṇhāti, tatra hatthidamakassa evaṃ hoti – 『jīvissati kho [nu kho (sī. ka.)] dāni āraññako [rañño (sī. pī.)] nāgo』ti. Tamenaṃ hatthidamako uttari kāraṇaṃ kāreti – 『ādiya, bho, nikkhipa, bho』ti. Yato kho, aggivessana, āraññako nāgo hatthidamakassa ādānanikkhepe vacanakaro hoti ovādappaṭikaro, tamenaṃ hatthidamako uttari kāraṇaṃ kāreti – 『abhikkama, bho, paṭikkama, bho』ti. Yato kho, aggivessana, āraññako nāgo hatthidamakassa abhikkamapaṭikkamavacanakaro hoti ovādappaṭikaro, tamenaṃ hatthidamako uttari kāraṇaṃ kāreti – 『uṭṭhaha, bho, nisīda, bho』ti. Yato kho, aggivessana, āraññako nāgo hatthidamakassa uṭṭhānanisajjāya vacanakaro hoti ovādappaṭikaro, tamenaṃ hatthidamako uttari āneñjaṃ nāma kāraṇaṃ kāreti, mahantassa phalakaṃ soṇḍāya upanibandhati, tomarahattho ca puriso uparigīvāya nisinno hoti, samantato ca tomarahatthā purisā parivāretvā ṭhitā honti, hatthidamako ca dīghatomarayaṭṭhiṃ gahetvā purato ṭhito hoti. So āneñjaṃ kāraṇaṃ kāriyamāno neva purime pāde copeti na pacchime pāde copeti, na purimakāyaṃ copeti na pacchimakāyaṃ copeti, na sīsaṃ copeti, na kaṇṇe copeti, na dante copeti , na naṅguṭṭhaṃ copeti, na soṇḍaṃ copeti. So hoti āraññako nāgo khamo sattippahārānaṃ asippahārānaṃ usuppahārānaṃ sarapattappahārānaṃ [parasatthappahārānaṃ (sī.), parasattuppahārānaṃ (syā. kaṃ. pī.)] bheripaṇavavaṃsasaṅkhaḍiṇḍimaninnādasaddānaṃ [bheripaṇavasaṅkhatiṇavaninnādasaddānaṃ (pī.)] sabbavaṅkadosanihitaninnītakasāvo rājāraho rājabhoggo rañño aṅganteva saṅkhaṃ gacchati.

以下是完整的簡體中文直譯: 217. "阿奇維薩那,就像一位已灌頂的剎帝利王召喚象夫說:'來吧,朋友象夫,騎上王象,進入象林,找到一頭野象,把它繫在王象的頸上。'阿奇維薩那,象夫回答已灌頂的剎帝利王說:'遵命,陛下。'然後騎上王象,進入象林,找到一頭野象,把它繫在王象的頸上。王象把它帶到開闊處。阿奇維薩那,到此為止,野像已來到開闊處。阿奇維薩那,野象對像林有貪戀。像夫向已灌頂的剎帝利王報告:'陛下,野像已來到開闊處。'然後,阿奇維薩那,已灌頂的剎帝利王召喚調象師說:'來吧,朋友調象師,調伏這頭野象,壓制它的野性習慣,壓制它的野性思想,壓制它的野性煩惱、疲勞和熱惱,使它喜歡住在村落附近,使它適應人類的習慣。' "阿奇維薩那,調象師回答已灌頂的剎帝利王說:'遵命,陛下。'然後在地上豎立一根大柱子,把野象的頸部繫在上面,以壓制它的野性習慣,壓制它的野性思想,壓制它的野性煩惱、疲勞和熱惱,使它喜歡住在村落附近,使它適應人類的習慣。調象師用那種溫和、悅耳、可愛、動人、優雅、令眾人喜歡、令眾人愉悅的話語與它交談。阿奇維薩那,當野象聽到調象師用那種溫和、悅耳、可愛、動人、優雅、令眾人喜歡、令眾人愉悅的話語與它交談時,它就傾聽、注意、專心。然後調象師進一步給它草料和水。 "阿奇維薩那,當野象接受調象師給的草料和水時,調象師就想:'現在野象將會活下去。'然後調象師進一步訓練它:'拿起,放下。'阿奇維薩那,當野像在拿起和放下時服從調象師的命令,聽從指示時,調象師進一步訓練它:'前進,後退。'當野像在前進和後退時服從調象師的命令,聽從指示時,調象師進一步訓練它:'站起,坐下。'當野像在站起和坐下時服從調象師的命令,聽從指示時,調象師進一步訓練它做名為'不動'的訓練,把一個大盾牌繫在它的鼻子上,一個手持長矛的人坐在它的頸上,四周有手持長矛的人包圍著,調象師手持長矛桿站在它前面。在做'不動'訓練時,它既不動前腿,也不動後腿,不動前身,不動後身,不動頭,不動耳,不動牙,不動尾,不動鼻。這野象能忍受矛、劍、箭、標槍的攻擊,能忍受鼓、鑼、號角、貝殼的聲音,除去一切缺陷和瑕疵,堪稱王用,為王所用,被視為王的肢體。"

『『Evameva kho, aggivessana, idha tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto. So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati – 『sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya』nti.

『『So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya mahantaṃ vā bhogakkhandhaṃ pahāya appaṃ vā ñātiparivaṭṭaṃ pahāya mahantaṃ vā ñātiparivaṭṭaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati. Ettāvatā kho, aggivessana, ariyasāvako abbhokāsagato hoti. Etthagedhā hi, aggivessana, devamanussā yadidaṃ – pañca kāmaguṇā. Tamenaṃ tathāgato uttariṃ vineti – 『ehi tvaṃ, bhikkhu, sīlavā hohi, pātimokkhasaṃvarasaṃvuto viharāhi ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhassu sikkhāpadesū』』』ti.

『『Yato kho, aggivessana, ariyasāvako sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu, tamenaṃ tathāgato uttariṃ vineti – 『ehi tvaṃ, bhikkhu, indriyesu guttadvāro hohi, cakkhunā rūpaṃ disvā mā nimittaggāhī…pe… (yathā gaṇakamoggallānasuttante, evaṃ vitthāretabbāni.)

『『So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Seyyathāpi, aggivessana, hatthidamako mahantaṃ thambhaṃ pathaviyaṃ nikhaṇitvā āraññakassa nāgassa gīvāyaṃ upanibandhati āraññakānañceva sīlānaṃ abhinimmadanāya āraññakānañceva sarasaṅkappānaṃ abhinimmadanāya āraññakānañceva darathakilamathapariḷāhānaṃ abhinimmadanāya gāmante abhiramāpanāya manussakantesu sīlesu samādapanāya; evameva kho, aggivessana, ariyasāvakassa ime cattāro satipaṭṭhānā cetaso upanibandhanā honti gehasitānañceva sīlānaṃ abhinimmadanāya gehasitānañceva sarasaṅkappānaṃ abhinimmadanāya gehasitānañceva darathakilamathapariḷāhānaṃ abhinimmadanāya ñāyassa adhigamāya nibbānassa sacchikiriyāya.
『『Tamenaṃ tathāgato uttariṃ vineti – 『ehi tvaṃ, bhikkhu, kāye kāyānupassī viharāhi , mā ca kāmūpasaṃhitaṃ vitakkaṃ vitakkesi. Vedanāsu… citte… dhammesu dhammānupassī viharāhi, mā ca kāmūpasaṃhitaṃ vitakkaṃ vitakkesī』』』ti.

『『So vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja viharati. So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.

以下是完整的簡體中文直譯: 218. "同樣地,阿奇維薩那,如來出現於世間,是阿羅漢、正等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。他以自己的智慧證悟並宣說這個包括天、魔、梵、沙門、婆羅門、天、人的世界。他宣說法,初善、中善、后善,有義、有文,顯示完全圓滿清凈的梵行。居士或居士子或生於其他種姓的人聽聞此法。他聽聞此法后,對如來生起信心。他具足此信心,如是思惟:'在家生活是障礙,是塵垢之道;出家生活是開放的。在家居住很難行持完全圓滿、完全清凈、如貝殼般光潔的梵行。我何不剃除鬚髮,披上袈裟,從在家生活出家,進入無家生活?' "他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,從在家生活出家,進入無家生活。阿奇維薩那,到此為止,聖弟子已來到開闊處。阿奇維薩那,天人對五欲功德有貪戀。如來進一步訓練他:'來吧,比丘,要有戒行,守護別解脫律儀而住,具足正行與行處,對微細的罪過也見怖畏,受持學處而學習。' "阿奇維薩那,當聖弟子有戒行,守護別解脫律儀而住,具足正行與行處,對微細的罪過也見怖畏,受持學處而學習時,如來進一步訓練他:'來吧,比丘,守護諸根門,眼見色已,不取相...(如《算師目犍連經》中所詳述)。 219. "他舍離這五蓋,心的隨煩惱,使慧力羸弱,以熱誠、正知、念住,除去對世間的貪憂,安住于身隨觀身。于受...於心...於法隨觀法,以熱誠、正知、念住,除去對世間的貪憂。阿奇維薩那,就像調象師在地上豎立一根大柱子,把野象的頸部繫在上面,以壓制它的野性習慣,壓制它的野性思想,壓制它的野性煩惱、疲勞和熱惱,使它喜歡住在村落附近,使它適應人類的習慣;同樣地,阿奇維薩那,這四念處是聖弟子心的繫縛,以壓制在家的習慣,壓制在家的思想,壓制在家的煩惱、疲勞和熱惱,爲了證得聖道,爲了實現涅槃。 220. "如來進一步訓練他:'來吧,比丘,安住于身隨觀身,不要思惟與欲相應的尋。于受...於心...於法隨觀法,不要思惟與欲相應的尋。' "他平息尋伺,內心寧靜,心專一境性,無尋無伺,具有由定所生的喜樂,進入並安住于第二禪...第三禪...第四禪。當他的心如此入定,清凈、明亮、無垢、離隨煩惱、柔軟、適業、穩固、不動搖時,他引導其心趣向宿命隨念智。他憶念種種宿命,即一生、二生...如是,他憶念種種宿命,具有行相和境界。"

『『So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate…pe… yathākammūpage satte pajānāti.

『『So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti. So 『idaṃ dukkha』nti yathābhūtaṃ pajānāti, 『ayaṃ dukkhasamudayo』ti yathābhūtaṃ pajānāti, 『ayaṃ dukkhanirodho』ti yathābhūtaṃ pajānāti, 『ayaṃ dukkhanirodhagāminī paṭipadā』ti yathābhūtaṃ pajānāti; 『ime āsavā』ti yathābhūtaṃ pajānāti, 『ayaṃ āsavasamudayo』ti yathābhūtaṃ pajānāti, 『ayaṃ āsavanirodho』ti yathābhūtaṃ pajānāti, 『ayaṃ āsavanirodhagāminī paṭipadā』ti yathābhūtaṃ pajānāti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. 『Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā』ti pajānāti.

『『So hoti bhikkhu khamo sītassa uṇhassa jighacchāya pipāsāya ḍaṃsamakasavātātapasarīsapasamphassānaṃ duruttānaṃ durāgatānaṃ vacanapathānaṃ, uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsakajātiko hoti sabbarāgadosamohanihitaninnītakasāvo āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa.

『『Mahallako cepi, aggivessana, rañño nāgo adanto avinīto kālaṅkaroti, 『adantamaraṇaṃ [adantaṃ maraṇaṃ (ka.)] mahallako rañño nāgo kālaṅkato』tveva saṅkhaṃ gacchati; majjhimo cepi, aggivessana, rañño nāgo. Daharo cepi, aggivessana, rañño nāgo adanto avinīto kālaṅkaroti , 『adantamaraṇaṃ daharo rañño nāgo kālaṅkato』tveva saṅkhaṃ gacchati; evameva kho, aggivessana, thero cepi bhikkhu akhīṇāsavo kālaṅkaroti, 『adantamaraṇaṃ thero bhikkhu kālaṅkato』tveva saṅkhaṃ gacchati; majjhimo cepi, aggivessana, bhikkhu. Navo cepi, aggivessana, bhikkhu akhīṇāsavo kālaṅkaroti, 『adantamaraṇaṃ navo bhikkhu kālaṅkato』tveva saṅkhaṃ gacchati.

『『Mahallako cepi, aggivessana, rañño nāgo sudanto suvinīto kālaṅkaroti, 『dantamaraṇaṃ mahallako rañño nāgo kālaṅkato』tveva saṅkhaṃ gacchati; majjhimo cepi, aggivessana, rañño nāgo… daharo cepi, aggivessana, rañño nāgo sudanto suvinīto kālaṅkaroti, 『dantamaraṇaṃ daharo rañño nāgo kālaṅkato』tveva saṅkhaṃ gacchati; evameva kho, aggivessana, thero cepi bhikkhu khīṇāsavo kālaṅkaroti, 『dantamaraṇaṃ thero bhikkhu kālaṅkato』tveva saṅkhaṃ gacchati; majjhimo cepi, aggivessana, bhikkhu. Navo cepi, aggivessana, bhikkhu khīṇāsavo kālaṅkaroti, 『dantamaraṇaṃ navo bhikkhu kālaṅkato』tveva saṅkhaṃ gacchatī』』ti.

Idamavoca bhagavā. Attamano aciravato samaṇuddeso bhagavato bhāsitaṃ abhinandīti.

Dantabhūmisuttaṃ niṭṭhitaṃ pañcamaṃ.

Bhūmijasuttaṃ

以下是完整的簡體中文直譯: 221. "當他的心如此入定,清凈、明亮、無垢、離隨煩惱、柔軟、適業、穩固、不動搖時,他引導其心趣向有情死生智。他以清凈超人的天眼,見到有情死時、生時,低劣的、高貴的,美好的、醜陋的,幸運的、不幸的...了知有情隨業而趣。 "當他的心如此入定,清凈、明亮、無垢、離隨煩惱、柔軟、適業、穩固、不動搖時,他引導其心趣向漏盡智。他如實了知:'這是苦',如實了知:'這是苦集',如實了知:'這是苦滅',如實了知:'這是趣向苦滅之道';如實了知:'這些是漏',如實了知:'這是漏集',如實了知:'這是漏滅',如實了知:'這是趣向漏滅之道'。當他如是知、如是見時,他的心從欲漏解脫,從有漏解脫,從無明漏解脫。解脫時,有'已解脫'的智。他了知:'生已盡,梵行已立,所作已辦,不受後有。' "他成為一個能忍受寒、熱、饑、渴、虻、蚊、風、日、爬行動物接觸,惡語和惡意言論,已生起的強烈、劇烈、尖銳、不悅、不適、奪命的身體感受的比丘,除去一切貪、嗔、癡,堪受供養、堪受供奉、堪受佈施、堪受合掌禮敬,是世間無上福田。 222. "阿奇維薩那,如果一頭年老的王象未調伏、未馴服就死去,它被稱為'年老的王象未調伏而死';如果一頭中年的王象...如果一頭年輕的王象未調伏、未馴服就死去,它被稱為'年輕的王象未調伏而死';同樣地,阿奇維薩那,如果一位上座比丘未斷盡諸漏就死去,他被稱為'上座比丘未調伏而死';如果一位中年比丘...如果一位新學比丘未斷盡諸漏就死去,他被稱為'新學比丘未調伏而死'。 "阿奇維薩那,如果一頭年老的王象善調伏、善馴服而死去,它被稱為'年老的王象調伏而死';如果一頭中年的王象...如果一頭年輕的王象善調伏、善馴服而死去,它被稱為'年輕的王象調伏而死';同樣地,阿奇維薩那,如果一位上座比丘斷盡諸漏而死去,他被稱為'上座比丘調伏而死';如果一位中年比丘...如果一位新學比丘斷盡諸漏而死去,他被稱為'新學比丘調伏而死'。" 世尊如是說。年輕的沙門阿奇羅瓦多歡喜、隨喜世尊所說。調御地經第五終。 6. 浮彌經

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho āyasmā bhūmijo pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena jayasenassa rājakumārassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho jayaseno rājakumāro yenāyasmā bhūmijo tenupasaṅkami; upasaṅkamitvā āyasmatā bhūmijena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho jayaseno rājakumāro āyasmantaṃ bhūmijaṃ etadavoca – 『『santi, bho bhūmija, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 『āsañcepi karitvā brahmacariyaṃ caranti, abhabbā [carati, abhabbo (sī. pī.) evamuparipi ekavacaneneva dissati] phalassa adhigamāya; anāsañcepi [āsañca anāsañca cepi (aṭṭha.)] karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya; āsañca anāsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya; nevāsaṃ nānāsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāyā』ti. Idha bhoto bhūmijassa satthā kiṃvādī [kiṃvādī kiṃdiṭṭhī (syā. kaṃ. ka.)] kimakkhāyī』』ti? 『『Na kho metaṃ, rājakumāra, bhagavato sammukhā sutaṃ, sammukhā paṭiggahitaṃ. Ṭhānañca kho etaṃ vijjati yaṃ bhagavā evaṃ byākareyya – 『āsañcepi karitvā ayoniso brahmacariyaṃ caranti, abhabbā phalassa adhigamāya ; anāsañcepi karitvā ayoniso brahmacariyaṃ caranti, abhabbā phalassa adhigamāya; āsañca anāsañcepi karitvā ayoniso brahmacariyaṃ caranti, abhabbā phalassa adhigamāya; nevāsaṃ nānāsañcepi karitvā ayoniso brahmacariyaṃ caranti, abhabbā phalassa adhigamāya. Āsañcepi karitvā yoniso brahmacariyaṃ caranti, bhabbā phalassa adhigamāya ; anāsañcepi karitvā yoniso brahmacariyaṃ caranti, bhabbā phalassa adhigamāya; āsañca anāsañcepi karitvā yoniso brahmacariyaṃ caranti, bhabbā phalassa adhigamāya; nevāsaṃ nānāsañcepi karitvā yoniso brahmacariyaṃ caranti, bhabbā phalassa adhigamāyā』ti. Na kho me taṃ, rājakumāra, bhagavato sammukhā sutaṃ, sammukhā paṭiggahitaṃ. Ṭhānañca kho etaṃ vijjati yaṃ bhagavā evaṃ byākareyyā』』ti. 『『Sace kho bhoto bhūmijassa satthā evaṃvādī [evaṃvādī evaṃdiṭṭhī (syā. kaṃ. ka.)] evamakkhāyī, addhā bhoto bhūmijassa satthā sabbesaṃyeva puthusamaṇabrāhmaṇānaṃ muddhānaṃ [buddhānaṃ (ka.) muddhānantimuddhaṃ, matthakanti attho] maññe āhacca tiṭṭhatī』』ti . Atha kho jayaseno rājakumāro āyasmantaṃ bhūmijaṃ sakeneva thālipākena parivisi.

以下是完整的簡體中文直譯: 223. 如是我聞。一時,世尊住在王舍城(現在的拉杰吉爾)竹林栗鼠feeding ground。那時,尊者浮彌在上午穿好衣服,拿著缽和衣,走向王子耆婆斯那的住處。到達后,坐在準備好的座位上。然後,王子耆婆斯那走向尊者浮彌。到達后,與尊者浮彌互相問候。寒暄敘舊后,坐在一旁。坐在一旁的王子耆婆斯那對尊者浮彌如是說:"浮彌先生,有些沙門婆羅門持這樣的論點、這樣的見解:'即使他們懷著期望修行梵行,也不可能證得果;即使他們不懷期望修行梵行,也不可能證得果;即使他們既懷期望又不懷期望修行梵行,也不可能證得果;即使他們既不懷期望又不是不懷期望修行梵行,也不可能證得果。'浮彌先生的導師在這方面是什麼論點,怎麼說的?" "王子,我沒有親自從世尊那裡聽到,親自接受這個。但是,有可能世尊會這樣解釋:'即使他們懷著期望不如理地修行梵行,也不可能證得果;即使他們不懷期望不如理地修行梵行,也不可能證得果;即使他們既懷期望又不懷期望不如理地修行梵行,也不可能證得果;即使他們既不懷期望又不是不懷期望不如理地修行梵行,也不可能證得果。即使他們懷著期望如理地修行梵行,就可能證得果;即使他們不懷期望如理地修行梵行,就可能證得果;即使他們既懷期望又不懷期望如理地修行梵行,就可能證得果;即使他們既不懷期望又不是不懷期望如理地修行梵行,就可能證得果。'王子,我沒有親自從世尊那裡聽到,親自接受這個。但是,有可能世尊會這樣解釋。" "如果浮彌先生的導師持這樣的論點、這樣說的話,那麼浮彌先生的導師確實站在所有其他沙門婆羅門的頭頂上,我想。"然後,王子耆婆斯那親自用自己準備的飯菜供養尊者浮彌。

Atha kho āyasmā bhūmijo pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā bhūmijo bhagavantaṃ etadavoca – 『『idhāhaṃ, bhante, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena jayasenassa rājakumārassa nivesanaṃ tenupasaṅkamiṃ; upasaṅkamitvā paññatte āsane nisīdiṃ. Atha kho, bhante, jayaseno rājakumāro yenāhaṃ tenupasaṅkami; upasaṅkamitvā mayā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho, bhante, jayaseno rājakumāro maṃ etadavoca – 『santi, bho bhūmija, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – āsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya; anāsañcepi karitvā…pe… āsañca anāsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya; nevāsaṃ nānāsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāyā』ti. 『Idha bhoto bhūmijassa satthā kiṃvādī kimakkhāyī』ti? Evaṃ vutte ahaṃ, bhante, jayasenaṃ rājakumāraṃ etadavocaṃ – 『na kho me taṃ, rājakumāra, bhagavato sammukhā sutaṃ, sammukhā paṭiggahitaṃ. Ṭhānañca kho etaṃ vijjati yaṃ bhagavā evaṃ byākareyya – āsañcepi karitvā ayoniso brahmacariyaṃ caranti, abhabbā phalassa adhigamāya; anāsañcepi karitvā ayoniso brahmacariyaṃ caranti, abhabbā phalassa adhigamāya; āsañca anāsañcepi karitvā ayoniso brahmacariyaṃ caranti, abhabbā phalassa adhigamāya; nevāsaṃ nānāsañcepi karitvā ayoniso brahmacariyaṃ caranti, abhabbā phalassa adhigamāya. Āsañcepi karitvā yoniso brahmacariyaṃ caranti, bhabbā phalassa adhigamāya; anāsañcepi karitvā…pe… āsañca anāsañcepi karitvā…pe… nevāsaṃ nānāsañcepi karitvā yoniso brahmacariyaṃ caranti, bhabbā phalassa adhigamāyāti. Na kho me taṃ, rājakumāra, bhagavato sammukhā sutaṃ, sammukhā paṭiggahitaṃ. Ṭhānañca kho etaṃ vijjati yaṃ bhagavā evaṃ byākareyyā』ti. 『Sace bhoto bhūmijassa satthā evaṃvādī evamakkhāyī, addhā bhoto bhūmijassa satthā sabbesaṃyeva puthusamaṇabrāhmaṇānaṃ muddhānaṃ maññe āhacca tiṭṭhatī』ti. 『Kaccāhaṃ, bhante, evaṃ puṭṭho evaṃ byākaramāno vuttavādī ceva bhagavato homi, na ca bhagavantaṃ abhūtena abbhācikkhāmi, dhammassa cānudhammaṃ byākaromi, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchatī』』』ti?

『『Taggha tvaṃ, bhūmija, evaṃ puṭṭho evaṃ byākaramāno vuttavādī ceva me hosi, na ca maṃ abhūtena abbhācikkhasi, dhammassa cānudhammaṃ byākarosi, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchati. Ye hi keci, bhūmija, samaṇā vā brāhmaṇā vā micchādiṭṭhino micchāsaṅkappā micchāvācā micchākammantā micchāājīvā micchāvāyāmā micchāsatī micchāsamādhino te āsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya; anāsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya; āsañca anāsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya; nevāsaṃ nānāsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya. Taṃ kissa hetu? Ayoni hesā, bhūmija, phalassa adhigamāya.

以下是完整的簡體中文直譯: 224. 然後,尊者浮彌在午餐后,從托缽回來,走向世尊。到達后,向世尊禮敬,然後坐在一旁。坐在一旁的尊者浮彌對世尊如是說:"尊者,今天上午我穿好衣服,拿著缽和衣,走向王子耆婆斯那的住處。到達后,我坐在準備好的座位上。然後,尊者,王子耆婆斯那走向我。到達后,與我互相問候。寒暄敘舊后,坐在一旁。坐在一旁的王子耆婆斯那對我如是說:'浮彌先生,有些沙門婆羅門持這樣的論點、這樣的見解:即使他們懷著期望修行梵行,也不可能證得果;即使他們不懷期望修行梵行,也不可能證得果;即使他們既懷期望又不懷期望修行梵行,也不可能證得果;即使他們既不懷期望又不是不懷期望修行梵行,也不可能證得果。浮彌先生的導師在這方面是什麼論點,怎麼說的?'尊者,我這樣回答王子耆婆斯那:'王子,我沒有親自從世尊那裡聽到,親自接受這個。但是,有可能世尊會這樣解釋:即使他們懷著期望不如理地修行梵行,也不可能證得果;即使他們不懷期望不如理地修行梵行,也不可能證得果;即使他們既懷期望又不懷期望不如理地修行梵行,也不可能證得果;即使他們既不懷期望又不是不懷期望不如理地修行梵行,也不可能證得果。即使他們懷著期望如理地修行梵行,就可能證得果;即使他們不懷期望如理地修行梵行,就可能證得果;即使他們既懷期望又不懷期望如理地修行梵行,就可能證得果;即使他們既不懷期望又不是不懷期望如理地修行梵行,就可能證得果。王子,我沒有親自從世尊那裡聽到,親自接受這個。但是,有可能世尊會這樣解釋。''如果浮彌先生的導師持這樣的論點、這樣說的話,那麼浮彌先生的導師確實站在所有其他沙門婆羅門的頭頂上,我想。'尊者,我這樣被問,這樣回答,是否如實說了世尊的話,沒有以不實之事誹謗世尊,是否如法解釋法,是否任何如法的論點都不會招致批評?" "確實如此,浮彌,你這樣被問,這樣回答,如實說了我的話,沒有以不實之事誹謗我,如法解釋法,任何如法的論點都不會招致批評。浮彌,任何沙門或婆羅門持邪見、邪思惟、邪語、邪業、邪命、邪精進、邪念、邪定,即使他們懷著期望修行梵行,也不可能證得果;即使他們不懷期望修行梵行,也不可能證得果;即使他們既懷期望又不懷期望修行梵行,也不可能證得果;即使他們既不懷期望又不是不懷期望修行梵行,也不可能證得果。為什麼?浮彌,這是不如理的方法來證得果。

『『Seyyathāpi, bhūmija, puriso telatthiko telagavesī telapariyesanaṃ caramāno vālikaṃ doṇiyā ākiritvā udakena paripphosakaṃ paripphosakaṃ pīḷeyya. Āsañcepi karitvā vālikaṃ doṇiyā ākiritvā udakena paripphosakaṃ paripphosakaṃ pīḷeyya, abhabbo telassa adhigamāya; anāsañcepi karitvā vālikaṃ doṇiyā ākiritvā udakena paripphosakaṃ paripphosakaṃ pīḷeyya, abhabbo telassa adhigamāya; āsañca anāsañcepi karitvā vālikaṃ doṇiyā ākiritvā udakena paripphosakaṃ paripphosakaṃ pīḷeyya, abhabbo telassa adhigamāya; nevāsaṃ nānāsañcepi karitvā vālikaṃ doṇiyā ākiritvā udakena paripphosakaṃ paripphosakaṃ pīḷeyya, abhabbo telassa adhigamāya. Taṃ kissa hetu? Ayoni hesā, bhūmija, telassa adhigamāya. Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā micchādiṭṭhino micchāsaṅkappā micchāvācā micchākammantā micchāājīvā micchāvāyāmā micchāsatī micchāsamādhino te āsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya; anāsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya; āsañca anāsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya; nevāsaṃ nānāsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya. Taṃ kissa hetu? Ayoni hesā, bhūmija, phalassa adhigamāya.

『『Seyyathāpi , bhūmija, puriso khīratthiko khīragavesī khīrapariyesanaṃ caramāno gāviṃ taruṇavacchaṃ visāṇato āviñcheyya [āviñjeyya (sī. syā. kaṃ. pī.)]. Āsañcepi karitvā gāviṃ taruṇavacchaṃ visāṇato āviñcheyya, abhabbo khīrassa adhigamāya; anāsañcepi karitvā…pe… āsañca anāsañcepi karitvā…pe… nevāsaṃ nānāsañcepi karitvā gāviṃ taruṇavacchaṃ visāṇato āviñcheyya, abhabbo khīrassa adhigamāya. Taṃ kissa hetu? Ayoni hesā, bhūmija, khīrassa adhigamāya. Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā micchādiṭṭhino…pe… micchāsamādhino te āsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya; anāsañcepi karitvā…pe… āsañca anāsañcepi karitvā…pe… nevāsaṃ nānāsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya. Taṃ kissa hetu? Ayoni hesā, bhūmija, phalassa adhigamāya.

以下是完整的簡體中文直譯: 225. "浮彌,就像一個人想要油,尋找油,四處尋求油,把沙子放進木盆裡,不斷地灑水擠壓。即使他懷著期望把沙子放進木盆裡,不斷地灑水擠壓,也不可能得到油;即使他不懷期望把沙子放進木盆裡,不斷地灑水擠壓,也不可能得到油;即使他既懷期望又不懷期望把沙子放進木盆裡,不斷地灑水擠壓,也不可能得到油;即使他既不懷期望又不是不懷期望把沙子放進木盆裡,不斷地灑水擠壓,也不可能得到油。為什麼?浮彌,這是不如理的方法來得到油。同樣地,浮彌,任何沙門或婆羅門持邪見、邪思惟、邪語、邪業、邪命、邪精進、邪念、邪定,即使他們懷著期望修行梵行,也不可能證得果;即使他們不懷期望修行梵行,也不可能證得果;即使他們既懷期望又不懷期望修行梵行,也不可能證得果;即使他們既不懷期望又不是不懷期望修行梵行,也不可能證得果。為什麼?浮彌,這是不如理的方法來證得果。 "浮彌,就像一個人想要奶,尋找奶,四處尋求奶,去拉一頭剛生小牛的母牛的角。即使他懷著期望去拉一頭剛生小牛的母牛的角,也不可能得到奶;即使他不懷期望...即使他既懷期望又不懷期望...即使他既不懷期望又不是不懷期望去拉一頭剛生小牛的母牛的角,也不可能得到奶。為什麼?浮彌,這是不如理的方法來得到奶。同樣地,浮彌,任何沙門或婆羅門持邪見...邪定,即使他們懷著期望修行梵行,也不可能證得果;即使他們不懷期望...即使他們既懷期望又不懷期望...即使他們既不懷期望又不是不懷期望修行梵行,也不可能證得果。為什麼?浮彌,這是不如理的方法來證得果。

『『Seyyathāpi, bhūmija, puriso navanītatthiko navanītagavesī navanītapariyesanaṃ caramāno udakaṃ kalase āsiñcitvā matthena [manthena (sī.), mattena (ka.)] āviñcheyya. Āsañcepi karitvā udakaṃ kalase āsiñcitvā matthena āviñcheyya, abhabbo navanītassa adhigamāya; anāsañcepi karitvā…pe… āsañca anāsañcepi karitvā…pe… nevāsaṃ nānāsañcepi karitvā udakaṃ kalase āsiñcitvā matthena āviñcheyya, abhabbo navanītassa adhigamāya. Taṃ kissa hetu? Ayoni hesā, bhūmija, navanītassa adhigamāya. Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā micchādiṭṭhino…pe… micchāsamādhino te āsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya; anāsañcepi karitvā…pe… āsañca anāsañcepi karitvā…pe… nevāsaṃ nānāsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya. Taṃ kissa hetu? Ayoni hesā, bhūmija, phalassa adhigamāya.

『『Seyyathāpi, bhūmija, puriso aggitthiko [aggatthiko (sī.)] aggigavesī aggipariyesanaṃ caramāno allaṃ kaṭṭhaṃ sasnehaṃ uttarāraṇiṃ ādāya abhimantheyya [abhimattheyya (syā. kaṃ. pī. ka.)]. Āsañcepi karitvā allaṃ kaṭṭhaṃ sasnehaṃ uttarāraṇiṃ ādāya abhimantheyya, abhabbo aggissa adhigamāya; anāsañcepi karitvā…pe… āsañca anāsañcepi karitvā…pe… nevāsaṃ nānāsañcepi karitvā allaṃ kaṭṭhaṃ sasnehaṃ uttarāraṇiṃ ādāya abhimantheyya, abhabbo aggissa adhigamāya. Taṃ kissa hetu? Ayoni hesā, bhūmija, aggissa adhigamāya. Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā micchādiṭṭhino…pe… micchāsamādhino te āsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya; anāsañcepi karitvā…pe…āsañca anāsañcepi karitvā…pe… nevāsaṃ nānāsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya. Taṃ kissa hetu? Ayoni hesā, bhūmija, phalassa adhigamāya. Ye hi keci, bhūmija, samaṇā vā brāhmaṇā vā sammādiṭṭhino sammāsaṅkappā sammāvācā sammākammantā sammāājīvā sammāvāyāmā sammāsatī sammāsamādhino te āsañcepi karitvā brahmacariyaṃ caranti, bhabbā phalassa adhigamāya; anāsañcepi karitvā brahmacariyaṃ caranti, bhabbā phalassa adhigamāya; āsañca anāsañcepi karitvā brahmacariyaṃ caranti, bhabbā phalassa adhigamāya; nevāsaṃ nānāsañcepi karitvā brahmacariyaṃ caranti, bhabbā phalassa adhigamāya. Taṃ kissa hetu? Yoni hesā, bhūmija, phalassa adhigamāya.

『『Seyyathāpi, bhūmija, puriso telatthiko telagavesī telapariyesanaṃ caramāno tilapiṭṭhaṃ doṇiyā ākiritvā udakena paripphosakaṃ paripphosakaṃ pīḷeyya. Āsañcepi karitvā tilapiṭṭhaṃ doṇiyā ākiritvā udakena paripphosakaṃ paripphosakaṃ pīḷeyya, bhabbo telassa adhigamāya; anāsañcepi karitvā…pe… āsañca anāsañcepi karitvā…pe… nevāsaṃ nānāsañcepi karitvā tilapiṭṭhaṃ doṇiyā ākiritvā udakena paripphosakaṃ paripphosakaṃ pīḷeyya, bhabbo telassa adhigamāya. Taṃ kissa hetu? Yoni hesā, bhūmija, telassa adhigamāya. Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā sammādiṭṭhino…pe… sammāsamādhino te āsañcepi karitvā brahmacariyaṃ caranti, bhabbā phalassa adhigamāya; anāsañcepi karitvā…pe… āsañca anāsañcepi karitvā…pe… nevāsaṃ nānāsañcepi karitvā brahmacariyaṃ caranti, bhabbā phalassa adhigamāya. Taṃ kissa hetu? Yoni hesā, bhūmija, phalassa adhigamāya.

『『Seyyathāpi, bhūmija, puriso khīratthiko khīragavesī khīrapariyesanaṃ caramāno gāviṃ taruṇavacchaṃ thanato āviñcheyya. Āsañcepi karitvā gāviṃ taruṇavacchaṃ thanato āviñcheyya, bhabbo khīrassa adhigamāya; anāsañcepi karitvā…pe… āsañca anāsañcepi karitvā…pe… nevāsaṃ nānāsañcepi karitvā gāviṃ taruṇavacchaṃ thanato āviñcheyya, bhabbo khīrassa adhigamāya. Taṃ kissa hetu? Yoni hesā, bhūmija, khīrassa adhigamāya. Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā sammādiṭṭhino…pe… sammāsamādhino te āsañcepi karitvā…pe… anāsañcepi karitvā…pe… āsañca anāsañcepi karitvā…pe… nevāsaṃ nānāsañcepi karitvā brahmacariyaṃ caranti, bhabbā phalassa adhigamāya. Taṃ kissa hetu? Yoni hesā, bhūmija, phalassa adhigamāya.

以下是完整的簡體中文直譯: 226. "浮彌,就像一個人想要酥油,尋找酥油,四處尋求酥油,把水倒進罐子里,用攪拌棒攪拌。即使他懷著期望把水倒進罐子里,用攪拌棒攪拌,也不可能得到酥油;即使他不懷期望...即使他既懷期望又不懷期望...即使他既不懷期望又不是不懷期望把水倒進罐子里,用攪拌棒攪拌,也不可能得到酥油。為什麼?浮彌,這是不如理的方法來得到酥油。同樣地,浮彌,任何沙門或婆羅門持邪見...邪定,即使他們懷著期望修行梵行,也不可能證得果;即使他們不懷期望...即使他們既懷期望又不懷期望...即使他們既不懷期望又不是不懷期望修行梵行,也不可能證得果。為什麼?浮彌,這是不如理的方法來證得果。 "浮彌,就像一個人想要火,尋找火,四處尋求火,拿著濕潤有油的上鉆木,去鉆濕木。即使他懷著期望拿著濕潤有油的上鉆木,去鉆濕木,也不可能得到火;即使他不懷期望...即使他既懷期望又不懷期望...即使他既不懷期望又不是不懷期望拿著濕潤有油的上鉆木,去鉆濕木,也不可能得到火。為什麼?浮彌,這是不如理的方法來得到火。同樣地,浮彌,任何沙門或婆羅門持邪見...邪定,即使他們懷著期望修行梵行,也不可能證得果;即使他們不懷期望...即使他們既懷期望又不懷期望...即使他們既不懷期望又不是不懷期望修行梵行,也不可能證得果。為什麼?浮彌,這是不如理的方法來證得果。浮彌,任何沙門或婆羅門持正見、正思惟、正語、正業、正命、正精進、正念、正定,即使他們懷著期望修行梵行,就可能證得果;即使他們不懷期望修行梵行,就可能證得果;即使他們既懷期望又不懷期望修行梵行,就可能證得果;即使他們既不懷期望又不是不懷期望修行梵行,就可能證得果。為什麼?浮彌,這是如理的方法來證得果。 227. "浮彌,就像一個人想要油,尋找油,四處尋求油,把芝麻粉放進木盆裡,不斷地灑水擠壓。即使他懷著期望把芝麻粉放進木盆裡,不斷地灑水擠壓,就可能得到油;即使他不懷期望...即使他既懷期望又不懷期望...即使他既不懷期望又不是不懷期望把芝麻粉放進木盆裡,不斷地灑水擠壓,就可能得到油。為什麼?浮彌,這是如理的方法來得到油。同樣地,浮彌,任何沙門或婆羅門持正見...正定,即使他們懷著期望修行梵行,就可能證得果;即使他們不懷期望...即使他們既懷期望又不懷期望...即使他們既不懷期望又不是不懷期望修行梵行,就可能證得果。為什麼?浮彌,這是如理的方法來證得果。 "浮彌,就像一個人想要奶,尋找奶,四處尋求奶,去擠一頭剛生小牛的母牛的乳房。即使他懷著期望去擠一頭剛生小牛的母牛的乳房,就可能得到奶;即使他不懷期望...即使他既懷期望又不懷期望...即使他既不懷期望又不是不懷期望去擠一頭剛生小牛的母牛的乳房,就可能得到奶。為什麼?浮彌,這是如理的方法來得到奶。同樣地,浮彌,任何沙門或婆羅門持正見...正定,即使他們懷著期望...即使他們不懷期望...即使他們既懷期望又不懷期望...即使他們既不懷期望又不是不懷期望修行梵行,就可能證得果。為什麼?浮彌,這是如理的方法來證得果。

『『Seyyathāpi, bhūmija, puriso navanītatthiko navanītagavesī navanītapariyesanaṃ caramāno dadhiṃ kalase āsiñcitvā matthena āviñcheyya. Āsañcepi karitvā dadhiṃ kalase āsiñcitvā matthena āviñcheyya, bhabbo navanītassa adhigamāya; anāsañcepi karitvā… āsañca anāsañcepi karitvā… nevāsaṃ nānāsañcepi karitvā dadhiṃ kalase āsiñcitvā matthena āviñcheyya, bhabbo navanītassa adhigamāya. Taṃ kissa hetu? Yoni hesā, bhūmija, navanītassa adhigamāya. Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā sammādiṭṭhino…pe… sammāsamādhino te āsañcepi karitvā brahmacariyaṃ caranti, bhabbā phalassa adhigamāya; anāsañcepi karitvā… āsañca anāsañcepi karitvā … nevāsaṃ nānāsañcepi karitvā brahmacariyaṃ caranti, bhabbā phalassa adhigamāya. Taṃ kissa hetu? Yoni hesā, bhūmija, phalassa adhigamāya.

『『Seyyathāpi, bhūmija, puriso aggitthiko aggigavesī aggipariyesanaṃ caramāno sukkhaṃ kaṭṭhaṃ koḷāpaṃ uttarāraṇiṃ ādāya abhimantheyya; ( ) [(bhabbo aggissa adhigamāya) (sabbattha)] āsañcepi karitvā… anāsañcepi karitvā.. āsañca anāsañcepi karitvā… nevāsaṃ nānāsañcepi karitvā sukkha kaṭṭhaṃ koḷāpaṃ uttarāraṇiṃ ādāya abhimantheyya, bhabbo aggissa adhigamāya. Taṃ kissa hetu? Yoni hesā, bhūmija, aggissa adhigamāya. Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā sammādiṭṭhino…pe… sammāsamādhino te āsañcepi karitvā brahmacariyaṃ caranti, bhabbā phalassa adhigamāya; anāsañcepi karitvā brahmacariyaṃ caranti, bhabbā phalassa adhigamāya; āsañca anāsañcepi karitvā brahmacariyaṃ caranti, bhabbā phalassa adhigamāya; nevāsaṃ nānāsañcepi karitvā brahmacariyaṃ caranti, bhabbā phalassa adhigamāya. Taṃ kissa hetu? Yoni hesā, bhūmija, phalassa adhigamāya.

『『Sace kho taṃ, bhūmija, jayasenassa rājakumārassa imā catasso upamā paṭibhāyeyyuṃ anacchariyaṃ te jayaseno rājakumāro pasīdeyya, pasanno ca te pasannākāraṃ kareyyā』』ti. 『『Kuto pana maṃ, bhante, jayasenassa rājakumārassa imā catasso upamā paṭibhāyissanti anacchariyā pubbe assutapubbā, seyyathāpi bhagavanta』』nti?

Idamavoca bhagavā. Attamano āyasmā bhūmijo bhagavato bhāsitaṃ abhinandīti.

Bhūmijasuttaṃ niṭṭhitaṃ chaṭṭhaṃ.

Anuruddhasuttaṃ
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho pañcakaṅgo thapati aññataraṃ purisaṃ āmantesi – 『『ehi tvaṃ, ambho purisa, yenāyasmā anuruddho tenupasaṅkama; upasaṅkamitvā mama vacanena āyasmato anuruddhassa pāde sirasā vandāhi [vandāhi, evañca vadehi (sī. pī.)] – 『pañcakaṅgo, bhante, thapati āyasmato anuruddhassa pāde sirasā vandatī』ti; evañca vadehi [evañca vadeti (sī. pī.)] – 『adhivāsetu kira, bhante, āyasmā anuruddho pañcakaṅgassa thapatissa svātanāya attacatuttho bhattaṃ; yena ca kira, bhante, āyasmā anuruddho pagevataraṃ āgaccheyya; pañcakaṅgo, bhante, thapati [pañcakaṅgo thapati (sī. pī.)] bahukicco bahukaraṇīyo rājakaraṇīyenā』』』ti. 『『Evaṃ, bhante』』ti kho so puriso pañcakaṅgassa thapatissa paṭissutvā yenāyasmā anuruddho tenupasaṅkami; upasaṅkamitvā āyasmantaṃ anuruddhaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so puriso āyasmantaṃ anuruddhaṃ etadavoca – 『『pañcakaṅgo, bhante, thapati āyasmato anuruddhassa pāde sirasā vandati, evañca vadeti – 『adhivāsetu kira, bhante, āyasmā anuruddho pañcakaṅgassa thapatissa svātanāya attacatuttho bhattaṃ; yena ca kira, bhante, āyasmā anuruddho pagevataraṃ āgaccheyya; pañcakaṅgo, bhante, thapati bahukicco bahukaraṇīyo rājakaraṇīyenā』』』ti. Adhivāsesi kho āyasmā anuruddho tuṇhībhāvena.

以下是完整的簡體中文直譯: 228. "浮彌,就像一個人想要酥油,尋找酥油,四處尋求酥油,把酸奶倒進罐子里,用攪拌棒攪拌。即使他懷著期望把酸奶倒進罐子里,用攪拌棒攪拌,就可能得到酥油;即使他不懷期望...即使他既懷期望又不懷期望...即使他既不懷期望又不是不懷期望把酸奶倒進罐子里,用攪拌棒攪拌,就可能得到酥油。為什麼?浮彌,這是如理的方法來得到酥油。同樣地,浮彌,任何沙門或婆羅門持正見...正定,即使他們懷著期望修行梵行,就可能證得果;即使他們不懷期望...即使他們既懷期望又不懷期望...即使他們既不懷期望又不是不懷期望修行梵行,就可能證得果。為什麼?浮彌,這是如理的方法來證得果。 "浮彌,就像一個人想要火,尋找火,四處尋求火,拿著乾燥的上鉆木,去鉆干木。即使他懷著期望...即使他不懷期望...即使他既懷期望又不懷期望...即使他既不懷期望又不是不懷期望拿著乾燥的上鉆木,去鉆干木,就可能得到火。為什麼?浮彌,這是如理的方法來得到火。同樣地,浮彌,任何沙門或婆羅門持正見...正定,即使他們懷著期望修行梵行,就可能證得果;即使他們不懷期望修行梵行,就可能證得果;即使他們既懷期望又不懷期望修行梵行,就可能證得果;即使他們既不懷期望又不是不懷期望修行梵行,就可能證得果。為什麼?浮彌,這是如理的方法來證得果。 "浮彌,如果王子耆婆斯那能想到這四個譬喻,那麼他會自然地對你生起信心,並且會對你表示信心。""世尊,王子耆婆斯那怎麼可能想到這四個以前從未聽過的譬喻呢,就像世尊那樣?" 世尊如是說。尊者浮彌歡喜、隨喜世尊所說。浮彌經第六終。 7. 阿那律經 229. 如是我聞。一時,世尊住在舍衛城(現在的斯拉瓦斯蒂)祇樹給孤獨園。那時,五支工匠長對一個人說:"來吧,朋友,你去尊者阿那律那裡。到了那裡,以我的名義頂禮尊者阿那律的雙足,說:'五支工匠長頂禮尊者阿那律的雙足',並且這樣說:'尊者,請尊者阿那律明天與三位同伴接受五支工匠長的供養;尊者,請尊者阿那律早些來;尊者,五支工匠長有許多事務,許多工作要為國王做。'"那個人回答五支工匠長說:"是,先生。"然後他走向尊者阿那律。到了那裡,向尊者阿那律禮敬后,坐在一旁。坐在一旁的那個人對尊者阿那律說:"尊者,五支工匠長頂禮尊者阿那律的雙足,並且這樣說:'尊者,請尊者阿那律明天與三位同伴接受五支工匠長的供養;尊者,請尊者阿那律早些來;尊者,五支工匠長有許多事務,許多工作要為國王做。'"尊者阿那律以沉默表示

Atha kho āyasmā anuruddho tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena pañcakaṅgassa thapatissa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho pañcakaṅgo thapati āyasmantaṃ anuruddhaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho pañcakaṅgo thapati āyasmantaṃ anuruddhaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho pañcakaṅgo thapati āyasmantaṃ anuruddhaṃ etadavoca –

『『Idha maṃ, bhante, therā bhikkhū upasaṅkamitvā evamāhaṃsu – 『appamāṇaṃ, gahapati, cetovimuttiṃ bhāvehī』ti [appamāṇā gahapati cetovimutti bhāvetabbāti (ka.)]. Ekacce therā evamāhaṃsu – 『mahaggataṃ, gahapati, cetovimuttiṃ bhāvehī』ti. Yā cāyaṃ, bhante, appamāṇā cetovimutti yā ca mahaggatā cetovimutti – ime dhammā nānatthā ceva nānābyañjanā ca, udāhu ekatthā byañjanameva nāna』』nti? 『『Tena hi, gahapati, taṃ yevettha paṭibhātu. Apaṇṇakante ito bhavissatī』』ti. 『『Mayhaṃ kho, bhante, evaṃ hoti – 『yā cāyaṃ appamāṇā cetovimutti yā ca mahaggatā cetovimutti ime dhammā ekatthā byañjanameva nāna』』』nti. 『『Yā cāyaṃ, gahapati, appamāṇā cetovimutti yā ca mahaggatā cetovimutti ime dhammā nānatthā ceva nānābyañjanā ca . Tadamināpetaṃ, gahapati, pariyāyena veditabbaṃ yathā ime dhammā nānatthā ceva nānābyañjanā ca』』.

『『Katamā ca, gahapati, appamāṇā cetovimutti? Idha, gahapati, bhikkhu mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. Karuṇāsahagatena cetasā… muditāsahagatena cetasā… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. Ayaṃ vuccati, gahapati, appamāṇā cetovimutti.

『『Katamā ca, gahapati, mahaggatā cetovimutti? Idha, gahapati, bhikkhu yāvatā ekaṃ rukkhamūlaṃ mahaggatanti pharitvā adhimuccitvā viharati. Ayaṃ vuccati, gahapati, mahaggatā cetovimutti. Idha pana, gahapati, bhikkhu yāvatā dve vā tīṇi vā rukkhamūlāni mahaggatanti pharitvā adhimuccitvā viharati. Ayampi [ayaṃ (syā. kaṃ. ka.)] vuccati, gahapati, mahaggatā cetovimutti. Idha pana, gahapati, bhikkhu yāvatā ekaṃ gāmakkhettaṃ mahaggatanti pharitvā adhimuccitvā viharati. Ayampi vuccati, gahapati, mahaggatā cetovimutti. Idha pana, gahapati , bhikkhu yāvatā dve vā tīṇi vā gāmakkhettāni mahaggatanti pharitvā adhimuccitvā viharati. Ayampi vuccati, gahapati, mahaggatā cetovimutti. Idha pana, gahapati, bhikkhu yāvatā ekaṃ mahārajjaṃ mahaggatanti pharitvā adhimuccitvā viharati. Ayampi vuccati, gahapati, mahaggatā cetovimutti. Idha pana, gahapati, bhikkhu yāvatā dve vā tīṇi vā mahārajjāni mahaggatanti pharitvā adhimuccitvā viharati. Ayampi vuccati, gahapati, mahaggatā cetovimutti. Idha pana, gahapati, bhikkhu yāvatā samuddapariyantaṃ pathaviṃ mahaggatanti pharitvā adhimuccitvā viharati. Ayampi vuccati, gahapati, mahaggatā cetovimutti. Iminā kho etaṃ, gahapati, pariyāyena veditabbaṃ yathā ime dhammā nānatthā ceva nānābyañjanā ca.

以下是完整的簡體中文直譯: 230. 然後,尊者阿那律在那夜過後,在上午穿好衣服,拿著缽和衣,走向五支工匠長的住處。到達后,坐在準備好的座位上。然後,五支工匠長親手以精美的硬食軟食供養尊者阿那律,使其滿足。然後,五支工匠長見尊者阿那律用餐完畢,放下手中的缽,拿了一個低座,坐在一旁。坐在一旁的五支工匠長對尊者阿那律如是說: "尊者,有些長老比丘來到我這裡說:'居士,你要修習無量心解脫。'有些長老說:'居士,你要修習廣大心解脫。'尊者,這無量心解脫和廣大心解脫,這些法是不同義不同文,還是同義僅文不同?" "那麼,居士,就由你來回答這個問題吧。從這裡你會得到明確的答案。" "尊者,我認為,'這無量心解脫和廣大心解脫,這些法是同義僅文不同。'" "居士,這無量心解脫和廣大心解脫,這些法是不同義也不同文。居士,以這個方法可以知道這些法是不同義也不同文。" "居士,什麼是無量心解脫?這裡,居士,比丘以慈心遍滿一方而住,如是第二方,如是第三方,如是第四方;如是上下四維,一切處,以一切等同自己的態度,以慈心遍滿廣大、無量、無怨、無害的整個世界而住。以悲心...以喜心...以舍心遍滿一方而住,如是第二方,如是第三方,如是第四方;如是上下四維,一切處,以一切等同自己的態度,以舍心遍滿廣大、無量、無怨、無害的整個世界而住。居士,這稱為無量心解脫。 231. "居士,什麼是廣大心解脫?這裡,居士,比丘遍滿並安住于'這一棵樹下是廣大的'。居士,這稱為廣大心解脫。這裡,居士,比丘遍滿並安住于'這兩三棵樹下是廣大的'。居士,這也稱為廣大心解脫。這裡,居士,比丘遍滿並安住于'這一個村莊的範圍是廣大的'。居士,這也稱為廣大心解脫。這裡,居士,比丘遍滿並安住于'這兩三個村莊的範圍是廣大的'。居士,這也稱為廣大心解脫。這裡,居士,比丘遍滿並安住于'這一個大國是廣大的'。居士,這也稱為廣大心解脫。這裡,居士,比丘遍滿並安住于'這兩三個大國是廣大的'。居士,這也稱為廣大心解脫。這裡,居士,比丘遍滿並安住于'這以海為邊際的大地是廣大的'。居士,這也稱為廣大心解脫。居士,以這個方法可以知道這些法是不同義也不同文。

『『Catasso kho imā gahapati, bhavūpapattiyo. Katamā catasso? Idha, gahapati, ekacco 『parittābhā』ti pharitvā adhimuccitvā viharati. So kāyassa bhedā paraṃ maraṇā parittābhānaṃ devānaṃ sahabyataṃ upapajjati. Idha pana, gahapati, ekacco 『appamāṇābhā』ti pharitvā adhimuccitvā viharati. So kāyassa bhedā paraṃ maraṇā appamāṇābhānaṃ devānaṃ sahabyataṃ upapajjati. Idha pana, gahapati, ekacco 『saṃkiliṭṭhābhā』ti pharitvā adhimuccitvā viharati. So kāyassa bhedā paraṃ maraṇā saṃkiliṭṭhābhānaṃ devānaṃ sahabyataṃ upapajjati. Idha pana, gahapati, ekacco 『parisuddhābhā』ti pharitvā adhimuccitvā viharati. So kāyassa bhedā paraṃ maraṇā parisuddhābhānaṃ devānaṃ sahabyataṃ upapajjati. Imā kho, gahapati, catasso bhavūpapattiyo.

『『Hoti kho so, gahapati, samayo, yā tā devatā ekajjhaṃ sannipatanti, tāsaṃ ekajjhaṃ sannipatitānaṃ vaṇṇanānattañhi kho paññāyati no ca ābhānānattaṃ . Seyyathāpi, gahapati, puriso sambahulāni telappadīpāni ekaṃ gharaṃ paveseyya. Tesaṃ ekaṃ gharaṃ pavesitānaṃ accinānattañhi kho paññāyetha, no ca ābhānānattaṃ; evameva kho, gahapati, hoti kho so samayo, yā tā devatā ekajjhaṃ sannipatanti tāsaṃ ekajjhaṃ sannipatitānaṃ vaṇṇanānattañhi kho paññāyati, no ca ābhānānattaṃ.

『『Hoti kho so, gahapati, samayo, yā tā devatā tato vipakkamanti, tāsaṃ tato vipakkamantīnaṃ vaṇṇanānattañceva paññāyati ābhānānattañca. Seyyathāpi, gahapati, puriso tāni sambahulāni telappadīpāni tamhā gharā nīhareyya. Tesaṃ tato nīhatānaṃ [nīharantānaṃ (sī. syā. kaṃ. pī.)] accinānattañceva paññāyetha ābhānānattañca; evameva kho, gahapati, hoti kho so samayo, yā tā devatā tato vipakkamanti, tāsaṃ tato vipakkamantīnaṃ vaṇṇanānattañceva paññāyati ābhānānattañca.

『『Na kho, gahapati, tāsaṃ devatānaṃ evaṃ hoti – 『idaṃ amhākaṃ niccanti vā dhuvanti vā sassata』nti vā, api ca yattha yattheva tā [yā (ka.)] devatā abhinivisanti tattha tattheva tā devatā abhiramanti. Seyyathāpi, gahapati, makkhikānaṃ kājena vā piṭakena vā harīyamānānaṃ na evaṃ hoti – 『idaṃ amhākaṃ niccanti vā dhuvanti vā sassata』nti vā, api ca yattha yattheva tā [yā (ka.)] makkhikā abhinivisanti tattha tattheva tā makkhikā abhiramanti; evameva kho, gahapati, tāsaṃ devatānaṃ na evaṃ hoti – 『idaṃ amhākaṃ niccanti vā dhuvanti vā sassata』nti vā, api ca yattha yattheva tā devatā abhinivisanti tattha tattheva tā devatā abhiramantī』』ti.

以下是完整的簡體中文直譯: 232. "居士,有這四種生存狀態。哪四種?這裡,居士,有人遍滿並安住于'少光'。他身壞命終后,往生到少光天神的世界。這裡,居士,有人遍滿並安住于'無量光'。他身壞命終后,往生到無量光天神的世界。這裡,居士,有人遍滿並安住于'雜染光'。他身壞命終后,往生到雜染光天神的世界。這裡,居士,有人遍滿並安住于'清凈光'。他身壞命終后,往生到清凈光天神的世界。居士,這就是四種生存狀態。 "居士,有時那些天神聚集在一起,當他們聚集在一起時,可以看到他們膚色的差異,但看不到光芒的差異。居士,就像一個人把許多油燈帶進一間房子。當它們被帶進一間房子時,可以看到它們火焰的差異,但看不到光芒的差異。同樣地,居士,有時那些天神聚集在一起,當他們聚集在一起時,可以看到他們膚色的差異,但看不到光芒的差異。 "居士,有時那些天神從那裡離開,當他們從那裡離開時,可以看到他們膚色的差異和光芒的差異。居士,就像一個人把那些許多油燈從那間房子里拿出來。當它們被從那裡拿出來時,可以看到它們火焰的差異和光芒的差異。同樣地,居士,有時那些天神從那裡離開,當他們從那裡離開時,可以看到他們膚色的差異和光芒的差異。 "居士,那些天神並不這樣想:'這是我們的常、恒、永恒',但是那些天神無論在哪裡安住,就在哪裡歡喜。居士,就像被筐子或籃子運送的蒼蠅並不這樣想:'這是我們的常、恒、永恒',但是那些蒼蠅無論在哪裡安住,就在哪裡歡喜。同樣地,居士,那些天神並不這樣想:'這是我們的常、恒、永恒',但是那些天神無論在哪裡安住,就在哪裡歡喜。"

Evaṃ vutte, āyasmā sabhiyo kaccāno [kaccāyano (sī.)] āyasmantaṃ anuruddhaṃ etadavoca – 『『sādhu, bhante anuruddha! Atthi ca me ettha uttariṃ paṭipucchitabbaṃ. Yā tā, bhante, devatā ābhā sabbā tā parittābhā udāhu santettha ekaccā devatā appamāṇābhā』』ti? 『『Tadaṅgena kho, āvuso kaccāna, santettha ekaccā devatā parittābhā, santi panettha ekaccā devatā appamāṇābhā』』ti. 『『Ko nu kho, bhante anuruddha, hetu ko paccayo yena tāsaṃ devatānaṃ ekaṃ devanikāyaṃ upapannānaṃ santettha ekaccā devatā parittābhā, santi panettha ekaccā devatā appamāṇābhā』』ti?

『『Tena hāvuso kaccāna, taṃyevettha paṭipucchissāmi. Yathā te khameyya tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, āvuso kaccāna , yvāyaṃ bhikkhu yāvatā ekaṃ rukkhamūlaṃ 『mahaggata』nti pharitvā adhimuccitvā viharati, yocāyaṃ [yopāyaṃ (ka.)] bhikkhu yāvatā dve vā tīṇi vā rukkhamūlāni 『mahaggata』nti pharitvā adhimuccitvā viharati – imāsaṃ ubhinnaṃ cittabhāvanānaṃ katamā cittabhāvanā mahaggatatarā』』ti? 『『Yvāyaṃ, bhante, bhikkhu yāvatā dve vā tīṇi vā rukkhamūlāni 『mahaggata』nti pharitvā adhimuccitvā viharati – ayaṃ imāsaṃ ubhinnaṃ cittabhāvanānaṃ mahaggatatarā』』ti.

『『Taṃ kiṃ maññasi, āvuso kaccāna, yvāyaṃ bhikkhu yāvatā dve vā tīṇi vā rukkhamūlāni 『mahaggata』nti pharitvā adhimuccitvā viharati, yocāyaṃ bhikkhu yāvatā ekaṃ gāmakkhettaṃ 『mahaggata』nti pharitvā adhimuccitvā viharati – imāsaṃ ubhinnaṃ cittabhāvanānaṃ katamā cittabhāvanā mahaggatatarā』』ti? 『『Yvāyaṃ, bhante, bhikkhu yāvatā ekaṃ gāmakkhettaṃ 『mahaggata』nti pharitvā adhimuccitvā viharati – ayaṃ imāsaṃ ubhinnaṃ cittabhāvanānaṃ mahaggatatarā』』ti.

『『Taṃ kiṃ maññasi, āvuso kaccāna, yvāyaṃ bhikkhu yāvatā ekaṃ gāmakkhettaṃ 『mahaggata』nti pharitvā adhimuccitvā viharati, yocāyaṃ bhikkhu yāvatā dve vā tīṇi vā gāmakkhettāni 『mahaggata』nti pharitvā adhimuccitvā viharati – imāsaṃ ubhinnaṃ cittabhāvanānaṃ katamā cittabhāvanā mahaggatatarā』』ti? 『『Yvāyaṃ, bhante, bhikkhu yāvatā dve vā tīṇi vā gāmakkhettāni 『mahaggata』nti pharitvā adhimuccitvā viharati – ayaṃ imāsaṃ ubhinnaṃ cittabhāvanānaṃ mahaggatatarā』』ti.

『『Taṃ kiṃ maññasi, āvuso kaccāna, yvāyaṃ bhikkhu yāvatā dve vā tīṇi vā gāmakkhettāni 『mahaggata』nti pharitvā adhimuccitvā viharati, yocāyaṃ bhikkhu yāvatā ekaṃ mahārajjaṃ 『mahaggata』nti pharitvā adhimuccitvā viharati – imāsaṃ ubhinnaṃ cittabhāvanānaṃ katamā cittabhāvanā mahaggatatarā』』ti? 『『Yvāyaṃ, bhante, bhikkhu yāvatā ekaṃ mahārajjaṃ 『mahaggata』nti pharitvā adhimuccitvā viharati – ayaṃ imāsaṃ ubhinnaṃ cittabhāvanānaṃ mahaggatatarā』』ti.

『『Taṃ kiṃ maññasi, āvuso kaccāna, yvāyaṃ bhikkhu yāvatā ekaṃ mahārajjaṃ 『mahaggata』nti pharitvā adhimuccitvā viharati, yocāyaṃ bhikkhu yāvatā dve vā tīṇi vā mahārajjāni 『mahaggata』nti pharitvā adhimuccitvā viharati – imāsaṃ ubhinnaṃ cittabhāvanānaṃ katamā cittabhāvanā mahaggatatarā』』ti? 『『Yvāyaṃ, bhante, bhikkhu yāvatā dve vā tīṇi vā mahārajjāni 『mahaggata』nti pharitvā adhimuccitvā viharati – ayaṃ imāsaṃ ubhinnaṃ cittabhāvanānaṃ mahaggatatarā』』ti.

『『Taṃ kiṃ maññasi, āvuso kaccāna, yvāyaṃ bhikkhu yāvatā dve vā tīṇi vā mahārajjāni 『mahaggata』nti pharitvā adhimuccitvā viharati, yocāyaṃ bhikkhu yāvatā samuddapariyantaṃ pathaviṃ 『mahaggata』nti pharitvā adhimuccitvā viharati – imāsaṃ ubhinnaṃ cittabhāvanānaṃ katamā cittabhāvanā mahaggatatarā』』ti? 『『Yvāyaṃ, bhante, bhikkhu yāvatā samuddapariyantaṃ pathaviṃ 『mahaggata』nti pharitvā adhimuccitvā viharati – ayaṃ imāsaṃ ubhinnaṃ cittabhāvanānaṃ mahaggatatarā』』ti? 『『Ayaṃ kho, āvuso kaccāna, hetu ayaṃ paccayo, yena tāsaṃ devatānaṃ ekaṃ devanikāyaṃ upapannānaṃ santettha ekaccā devatā parittābhā, santi panettha ekaccā devatā appamāṇābhā』』ti.

以下是完整的簡體中文直譯: 233. 這樣說時,尊者薩比耶·迦旃延對尊者阿那律如是說:"善哉,尊者阿那律!我還有進一步要問的。尊者,那些天神的光芒,是全都少光,還是其中有些天神是無量光?" "迦旃延賢友,就這一點而言,其中有些天神是少光,也有些天神是無量光。" "尊者阿那律,是什麼原因,什麼條件,使得那些天神生到同一天界,其中有些天神是少光,也有些天神是無量光?" "那麼,迦旃延賢友,我反過來問你這個問題。你覺得合適就回答。迦旃延賢友,你怎麼認為,一個比丘遍滿並安住于'這一棵樹下是廣大的',另一個比丘遍滿並安住于'這兩三棵樹下是廣大的' - 這兩種心的修習,哪一種心的修習更廣大?" "尊者,那個遍滿並安住于'這兩三棵樹下是廣大的'比丘 - 在這兩種心的修習中,這種更廣大。" "迦旃延賢友,你怎麼認為,一個比丘遍滿並安住于'這兩三棵樹下是廣大的',另一個比丘遍滿並安住于'這一個村莊的範圍是廣大的' - 這兩種心的修習,哪一種心的修習更廣大?" "尊者,那個遍滿並安住于'這一個村莊的範圍是廣大的'比丘 - 在這兩種心的修習中,這種更廣大。" "迦旃延賢友,你怎麼認為,一個比丘遍滿並安住于'這一個村莊的範圍是廣大的',另一個比丘遍滿並安住于'這兩三個村莊的範圍是廣大的' - 這兩種心的修習,哪一種心的修習更廣大?" "尊者,那個遍滿並安住于'這兩三個村莊的範圍是廣大的'比丘 - 在這兩種心的修習中,這種更廣大。" "迦旃延賢友,你怎麼認為,一個比丘遍滿並安住于'這兩三個村莊的範圍是廣大的',另一個比丘遍滿並安住于'這一個大國是廣大的' - 這兩種心的修習,哪一種心的修習更廣大?" "尊者,那個遍滿並安住于'這一個大國是廣大的'比丘 - 在這兩種心的修習中,這種更廣大。" "迦旃延賢友,你怎麼認為,一個比丘遍滿並安住于'這一個大國是廣大的',另一個比丘遍滿並安住于'這兩三個大國是廣大的' - 這兩種心的修習,哪一種心的修習更廣大?" "尊者,那個遍滿並安住于'這兩三個大國是廣大的'比丘 - 在這兩種心的修習中,這種更廣大。" "迦旃延賢友,你怎麼認為,一個比丘遍滿並安住于'這兩三個大國是廣大的',另一個比丘遍滿並安住于'這以海為邊際的大地是廣大的' - 這兩種心的修習,哪一種心的修習更廣大?" "尊者,那個遍滿並安住于'這以海為邊際的大地是廣大的'比丘 - 在這兩種心的修習中,這種更廣大。" "迦旃延賢友,這就是原因,這就是條件,使得那些天神生到同一天界,其中有些天神是少光,也有些天神是無量光。"

『『Sādhu, bhante anuruddha! Atthi ca me ettha uttariṃ paṭipucchitabbaṃ. Yāvatā [yā tā (ka.)], bhante, devatā ābhā sabbā tā saṃkiliṭṭhābhā udāhu santettha ekaccā devatā parisuddhābhā』』ti? 『『Tadaṅgena kho, āvuso kaccāna, santettha ekaccā devatā saṃkiliṭṭhābhā, santi panettha ekaccā devatā parisuddhābhā』』ti. 『『Ko nu kho, bhante, anuruddha, hetu ko paccayo, yena tāsaṃ devatānaṃ ekaṃ devanikāyaṃ upapannānaṃ santettha ekaccā devatā saṃkiliṭṭhābhā, santi panettha ekaccā devatā parisuddhābhā』』ti?

『『Tena , hāvuso kaccāna, upamaṃ te karissāmi. Upamāyapidhekacce [upamāyamidhekacce (ka.)] viññū purisā bhāsitassa atthaṃ ājānanti. Seyyathāpi, āvuso kaccāna, telappadīpassa jhāyato telampi aparisuddhaṃ vaṭṭipi aparisuddhā. So telassapi aparisuddhattā vaṭṭiyāpi aparisuddhattā andhandhaṃ viya jhāyati; evameva kho, āvuso kaccāna, idhekacco bhikkhu 『saṃkiliṭṭhābhā』ti pharitvā adhimuccitvā viharati, tassa kāyaduṭṭhullampi na suppaṭippassaddhaṃ hoti, thinamiddhampi na susamūhataṃ hoti , uddhaccakukkuccampi na suppaṭivinītaṃ hoti. So kāyaduṭṭhullassapi na suppaṭippassaddhattā thinamiddhassapi na susamūhatattā uddhaccakukkuccassapi na suppaṭivinītattā andhandhaṃ viya jhāyati. So kāyassa bhedā paraṃ maraṇā saṃkiliṭṭhābhānaṃ devānaṃ sahabyataṃ upapajjati. Seyyathāpi, āvuso kaccāna, telappadīpassa jhāyato telampi parisuddhaṃ vaṭṭipi parisuddhā. So telassapi parisuddhattā vaṭṭiyāpi parisuddhattā na andhandhaṃ viya jhāyati; evameva kho, āvuso kaccāna, idhekacco bhikkhu 『parisuddhābhā』ti pharitvā adhimuccitvā viharati. Tassa kāyaduṭṭhullampi suppaṭippassaddhaṃ hoti, thinamiddhampi susamūhataṃ hoti, uddhaccakukkuccampi suppaṭivinītaṃ hoti. So kāyaduṭṭhullassapi suppaṭippassaddhattā thinamiddhassapi susamūhatattā uddhaccakukkuccassapi suppaṭivinītattā na andhandhaṃ viya jhāyati. So kāyassa bhedā paraṃ maraṇā parisuddhābhānaṃ devānaṃ sahabyataṃ upapajjati. Ayaṃ kho, āvuso kaccāna, hetu ayaṃ paccayo yena tāsaṃ devatānaṃ ekaṃ devanikāyaṃ upapannānaṃ santettha ekaccā devatā saṃkiliṭṭhābhā, santi panettha ekaccā devatā parisuddhābhā』』ti.

Evaṃ vutte, āyasmā sabhiyo kaccāno āyasmantaṃ anuruddhaṃ etadavoca – 『『sādhu, bhante anuruddha! Na, bhante, āyasmā anuruddho evamāha – 『evaṃ me suta』nti vā 『evaṃ arahati bhavitu』nti vā; atha ca pana, bhante, āyasmā anuruddho 『evampi tā devatā , itipi tā devatā』tveva bhāsati. Tassa mayhaṃ, bhante, evaṃ hoti – 『addhā āyasmatā anuruddhena tāhi devatāhi saddhiṃ sannivutthapubbañceva sallapitapubbañca sākacchā ca samāpajjitapubbā』』』ti. 『『Addhā kho ayaṃ, āvuso kaccāna, āsajja upanīya vācā bhāsitā, api ca te ahaṃ byākarissāmi – 『dīgharattaṃ kho me, āvuso kaccāna, tāhi devatāhi saddhiṃ sannivutthapubbañceva sallapitapubbañca sākacchā ca samāpajjitapubbā』』』ti.

Evaṃ vutte, āyasmā sabhiyo kaccāno pañcakaṅgaṃ thapatiṃ etadavoca – 『『lābhā te, gahapati, suladdhaṃ te, gahapati, yaṃ tvañceva taṃ kaṅkhādhammaṃ pahāsi [pajahasi (ka.)], mayañcimaṃ [yampimaṃ (sī. syā. kaṃ. pī.)] dhammapariyāyaṃ alatthamhā savanāyā』』ti.

Anuruddhasuttaṃ niṭṭhitaṃ sattamaṃ.

Upakkilesasuttaṃ

以下是完整的簡體中文直譯: 234. "善哉,尊者阿那律!我還有進一步要問的。尊者,那些天神的光芒,是全都雜染光,還是其中有些天神是清凈光?" "迦旃延賢友,就這一點而言,其中有些天神是雜染光,也有些天神是清凈光。" "尊者阿那律,是什麼原因,什麼條件,使得那些天神生到同一天界,其中有些天神是雜染光,也有些天神是清凈光?" "那麼,迦旃延賢友,我給你作個比喻。有些聰明人通過比喻就能理解所說的意思。迦旃延賢友,就像一盞燃燒的油燈,油不純凈,燈芯也不純凈。由於油不純凈,燈芯也不純凈,它就像昏暗地燃燒;同樣地,迦旃延賢友,這裡有一個比丘遍滿並安住于'雜染光',他的身體粗重沒有很好地平息,昏沉睡眠沒有很好地去除,掉舉惡作沒有很好地調伏。由於身體粗重沒有很好地平息,昏沉睡眠沒有很好地去除,掉舉惡作沒有很好地調伏,他就像昏暗地禪修。他身壞命終后,往生到雜染光天神的世界。迦旃延賢友,就像一盞燃燒的油燈,油純凈,燈芯也純凈。由於油純凈,燈芯也純凈,它就不像昏暗地燃燒;同樣地,迦旃延賢友,這裡有一個比丘遍滿並安住于'清凈光',他的身體粗重很好地平息,昏沉睡眠很好地去除,掉舉惡作很好地調伏。由於身體粗重很好地平息,昏沉睡眠很好地去除,掉舉惡作很好地調伏,他就不像昏暗地禪修。他身壞命終后,往生到清凈光天神的世界。迦旃延賢友,這就是原因,這就是條件,使得那些天神生到同一天界,其中有些天神是雜染光,也有些天神是清凈光。" 235. 這樣說時,尊者薩比耶·迦旃延對尊者阿那律如是說:"善哉,尊者阿那律!尊者阿那律並沒有說'我如是聞'或'應當如是',而是尊者阿那律說'那些天神是這樣,那些天神是那樣'。尊者,我想:'尊者阿那律肯定曾經與那些天神共住,交談,討論。'" "迦旃延賢友,這話確實說得很直接,很尖銳,但我還是會回答你:'迦旃延賢友,我確實長期以來曾經與那些天神共住,交談,討論。'" 這樣說時,尊者薩比耶·迦旃延對五支工匠長如是說:"居士,你有所得,居士,你很幸運,因為你已經去除了那個疑惑,而我們也得以聽聞這個法門。" 阿那律經第七終。 8. 隨煩惱經

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosambiyaṃ viharati ghositārāme. Tena kho pana samayena kosambiyaṃ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho so bhikkhu bhagavantaṃ etadavoca – 『『idha, bhante, kosambiyaṃ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti. Sādhu, bhante, bhagavā yena te bhikkhū tenupasaṅkamatu anukampaṃ upādāyā』』ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho bhagavā yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca – 『『alaṃ, bhikkhave, mā bhaṇḍanaṃ, mā kalahaṃ, mā viggahaṃ, mā vivāda』』nti.

Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca – 『『āgametu, bhante! Bhagavā dhammassāmī; appossukko, bhante, bhagavā diṭṭhadhammasukhavihāraṃ anuyutto viharatu; mayametena bhaṇḍanena kalahena viggahena vivādena paññāyissāmā』』ti. Dutiyampi kho bhagavā te bhikkhū etadavoca – 『『alaṃ, bhikkhave, mā bhaṇḍanaṃ, mā kalahaṃ, mā viggahaṃ, mā vivāda』』nti. Dutiyampi kho so bhikkhu bhagavantaṃ etadavoca – 『『āgametu, bhante! Bhagavā dhammassāmī; appossukko, bhante, bhagavā diṭṭhadhammasukhavihāraṃ anuyutto viharatu; mayametena bhaṇḍanena kalahena viggahena vivādena paññāyissāmā』』ti. Tatiyampi kho bhagavā te bhikkhū etadavoca – 『『alaṃ, bhikkhave, mā bhaṇḍanaṃ, mā kalahaṃ, mā viggahaṃ, mā vivāda』』nti. Tatiyampi kho so bhikkhu bhagavantaṃ etadavoca – 『『āgametu, bhante, bhagavā dhammassāmī; appossukko, bhante, bhagavā diṭṭhadhammasukhavihāraṃ anuyutto viharatu; mayametena bhaṇḍanena kalahena viggahena vivādena paññāyissāmā』』ti.

Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya kosambiṃ piṇḍāya pāvisi. Kosambiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto senāsanaṃ saṃsāmetvā pattacīvaramādāya ṭhitakova imā gāthā abhāsi –

237.

『『Puthusaddo samajano, na bālo koci maññatha;

Saṅghasmiṃ bhijjamānasmiṃ, nāññaṃ bhiyyo amaññaruṃ.

『『Parimuṭṭhā paṇḍitābhāsā, vācāgocarabhāṇino;

Yāvicchanti mukhāyāmaṃ, yena nītā na taṃ vidū.

『『Akkocchi maṃ avadhi maṃ, ajini maṃ ahāsi me;

Ye ca taṃ upanayhanti, veraṃ tesaṃ na sammati.

『『Akkocchi maṃ avadhi maṃ, ajini maṃ ahāsi me;

Ye ca taṃ nupanayhanti, veraṃ tesūpasammati.

『『Na hi verena verāni, sammantīdha kudācanaṃ;

Averena ca sammanti, esa dhammo sanantano.

『『Pare ca na vijānanti, mayamettha yamāmase;

Ye ca tattha vijānanti, tato sammanti medhagā.

『『Aṭṭhicchinnā pāṇaharā, gavassadhanahārino;

Raṭṭhaṃ vilumpamānānaṃ, tesampi hoti saṅgati;

Kasmā tumhākaṃ no siyā.

『『Sace labhetha nipakaṃ sahāyaṃ,

Saddhiṃ caraṃ sādhuvihāri dhīraṃ;

Abhibhuyya sabbāni parissayāni,

Careyya tenattamano satīmā.

『『No ce labhetha nipakaṃ sahāyaṃ,

Saddhiṃ caraṃ sādhuvihāri dhīraṃ;

Rājāva raṭṭhaṃ vijitaṃ pahāya,

Eko care mātaṅgaraññeva nāgo.

『『Ekassa caritaṃ seyyo, natthi bāle sahāyatā;

Eko care na ca pāpāni kayirā,

Appossukko mātaṅgaraññeva nāgo』』ti.

以下是完整的簡體中文直譯: 236. 如是我聞。一時,世尊住在憍賞彌(現在的科薩姆比)的瞿師多園。那時,在憍賞彌的比丘們爭吵、鬥爭、爭論,以口舌之刃互相傷害而住。這時,有一個比丘走向世尊。到了那裡,向世尊禮敬后,站在一旁。站在一旁的那個比丘對世尊如是說:"世尊,這裡在憍賞彌的比丘們爭吵、鬥爭、爭論,以口舌之刃互相傷害而住。世尊,請世尊出於慈悲走向那些比丘。"世尊以沉默表示同意。然後世尊走向那些比丘。到了那裡,對那些比丘如是說:"夠了,比丘們,不要爭吵,不要鬥爭,不要爭執,不要爭論。" 這樣說時,有一個比丘對世尊如是說:"請等一等,世尊!世尊是法主;世尊,請世尊無憂無慮,專注于現法樂住而住;我們將因這爭吵、鬥爭、爭執、爭論而為人所知。"世尊第二次對那些比丘如是說:"夠了,比丘們,不要爭吵,不要鬥爭,不要爭執,不要爭論。"那個比丘第二次對世尊如是說:"請等一等,世尊!世尊是法主;世尊,請世尊無憂無慮,專注于現法樂住而住;我們將因這爭吵、鬥爭、爭執、爭論而為人所知。"世尊第三次對那些比丘如是說:"夠了,比丘們,不要爭吵,不要鬥爭,不要爭執,不要爭論。"那個比丘第三次對世尊如是說:"請等一等,世尊!世尊是法主;世尊,請世尊無憂無慮,專注于現法樂住而住;我們將因這爭吵、鬥爭、爭執、爭論而為人所知。" 然後世尊在上午穿好衣服,拿著缽和衣,進入憍賞彌乞食。在憍賞彌乞食后,飯後返回,收拾住處,拿著缽和衣,站著說了這些偈頌: 237. "眾聲喧囂,無人自覺愚昧, 僧團分裂時,無人覺更深。自詡智者忘失正念,口出狂言, 任意張口,不知所言所往。 '他罵我,打我,勝我,搶我', 若人懷此仇恨,怨恨不息。 '他罵我,打我,勝我,搶我', 若人不懷仇恨,怨恨止息。怨恨終不能止怨恨, 唯有無怨能止息,此乃亙古法則。他人不知我等將滅亡, 知此者,爭端自息。斷骨殺生,偷牛奪財, 掠奪國土者尚能和解, 你們為何不能? 若得賢明同伴, 同行善住具慧, 克服一切險阻, 正念喜悅而行。若不得賢明同伴, 同行善住具慧, 如王舍國獨行, 如象獨遊林野。獨行為佳,愚者無友, 獨行不造惡, 無憂如象獨遊林野。"

Atha kho bhagavā ṭhitakova imā gāthā bhāsitvā yena bālakaloṇakāragāmo [bālakaloṇakagāmo (ka.), tathā vinayepi] tenupasaṅkami. Tena kho pana samayena āyasmā bhagu bālakaloṇakāragāme viharati. Addasā kho āyasmā bhagu bhagavantaṃ dūratova āgacchantaṃ. Disvāna āsanaṃ paññapesi udakañca pādānaṃ dhovanaṃ [udakañca pādānaṃ (sī. syā. kaṃ. pī.)]. Nisīdi bhagavā paññatte āsane. Nisajja pāde pakkhālesi. Āyasmāpi kho bhagu bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ bhaguṃ bhagavā etadavoca – 『『kacci, bhikkhu, khamanīyaṃ, kacci yāpanīyaṃ, kacci piṇḍakena na kilamasī』』ti? 『『Khamanīyaṃ bhagavā, yāpanīyaṃ bhagavā, na cāhaṃ, bhante, piṇḍakena kilamāmī』』ti. Atha kho bhagavā āyasmantaṃ bhaguṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā yena pācīnavaṃsadāyo tenupasaṅkami.

Tena kho pana samayena āyasmā ca anuruddho āyasmā ca nandiyo [bhaddiyo (ma. ni. 2.166 naḷakapāne] āyasmā ca kimilo [kimbilo (sī. syā. kaṃ. pī.)] pācīnavaṃsadāye viharanti. Addasā kho dāyapālo bhagavantaṃ dūratova āgacchantaṃ. Disvāna bhagavantaṃ etadavoca – 『『mā, mahāsamaṇa, etaṃ dāyaṃ pāvisi. Santettha tayo kulaputtā attakāmarūpā viharanti. Mā tesaṃ aphāsumakāsī』』ti. Assosi kho āyasmā anuruddho dāyapālassa bhagavatā saddhiṃ mantayamānassa. Sutvāna dāyapālaṃ etadavoca – 『『mā, āvuso dāyapāla, bhagavantaṃ vāresi. Satthā no bhagavā anuppatto』』ti.

以下是完整的簡體中文直譯: 238. 然後世尊站著說了這些偈頌后,走向巴拉卡羅納卡拉村。那時,尊者跋求住在巴拉卡羅納卡拉村。尊者跋求遠遠地看見世尊走來。看見后,準備了座位和洗腳水。世尊坐在準備好的座位上。坐下後,洗了腳。尊者跋求也向世尊禮敬后,坐在一旁。世尊對坐在一旁的尊者跋求如是說:"比丘,還可以忍受嗎?還可以維持嗎?不會因為乞食而疲勞嗎?""世尊,可以忍受,可以維持,世尊,我不會因為乞食而疲勞。"然後世尊以法語開示、勸導、鼓勵、令尊者跋求歡喜后,從座位起身,走向東竹林。那時,尊者阿那律、尊者難提和尊者金毗羅住在東竹林。林中守衛遠遠地看見世尊走來。看見后,對世尊如是說:"大沙門,不要進入這片林子。這裡有三位善男子住著,他們喜歡獨處。不要讓他們不安。"尊者阿那律聽到林中守衛與世尊交談。聽到后,對林中守衛如是說:"朋友守衛,不要阻止世尊。我們的導師世尊來了。"

Atha kho āyasmā anuruddho yenāyasmā ca nandiyo yenāyasmā ca kimilo tenupasaṅkami; upasaṅkamitvā āyasmantañca nandiyaṃ āyasmantañca kimilaṃ etadavoca – 『『abhikkamathāyasmanto, abhikkamathāyasmanto, satthā no bhagavā anuppatto』』ti. Atha kho āyasmā ca anuruddho āyasmā ca nandiyo āyasmā ca kimilo bhagavantaṃ paccuggantvā eko bhagavato pattacīvaraṃ paṭiggahesi, eko āsanaṃ paññapesi, eko pādodakaṃ upaṭṭhapesi. Nisīdi bhagavā paññatte āsane. Nisajja pāde pakkhālesi. Tepi kho āyasmanto bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnaṃ kho āyasmantaṃ anuruddhaṃ bhagavā etadavoca – 『『kacci vo, anuruddhā, khamanīyaṃ, kacci yāpanīyaṃ, kacci piṇḍakena na kilamathā』』ti? 『『Khamanīyaṃ bhagavā, yāpanīyaṃ bhagavā, na ca mayaṃ, bhante, piṇḍakena kilamāmā』』ti. 『『Kacci pana vo, anuruddhā, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharathā』』ti? 『『Taggha mayaṃ, bhante, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharāmā』』ti. 『『Yathā kathaṃ pana tumhe, anuruddhā, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharathā』』ti? 『『Idha mayhaṃ, bhante, evaṃ hoti – 『lābhā vata me, suladdhaṃ vata me yohaṃ evarūpehi sabrahmacārīhi saddhiṃ viharāmī』ti. Tassa mayhaṃ, bhante, imesu āyasmantesu mettaṃ kāyakammaṃ paccupaṭṭhitaṃ āvi ceva raho ca, mettaṃ vacīkammaṃ paccupaṭṭhitaṃ āvi ceva raho ca, mettaṃ manokammaṃ paccupaṭṭhitaṃ āvi ceva raho ca. Tassa, mayhaṃ, bhante, evaṃ hoti – 『yaṃnūnāhaṃ sakaṃ cittaṃ nikkhipitvā imesaṃyeva āyasmantānaṃ cittassa vasena vatteyya』nti. So kho ahaṃ, bhante, sakaṃ cittaṃ nikkhipitvā imesaṃyeva āyasmantānaṃ cittassa vasena vattāmi. Nānā hi kho no, bhante, kāyā, ekañca pana maññe citta』』nti.

Āyasmāpi kho nandiyo…pe… āyasmāpi kho kimilo bhagavantaṃ etadavoca – 『『mayhampi kho, bhante, evaṃ hoti – 『lābhā vata me, suladdhaṃ vata me yohaṃ evarūpehi sabrahmacārīhi saddhiṃ viharāmī』ti. Tassa mayhaṃ, bhante, imesu āyasmantesu mettaṃ kāyakammaṃ paccupaṭṭhitaṃ āvi ceva raho ca, mettaṃ vacīkammaṃ paccupaṭṭhitaṃ āvi ceva raho ca, mettaṃ manokammaṃ paccupaṭṭhitaṃ āvi ceva raho ca. Tassa mayhaṃ, bhante, evaṃ hoti – 『yaṃnūnāhaṃ sakaṃ cittaṃ nikkhipitvā imesaṃyeva āyasmantānaṃ cittassa vasena vatteyya』nti. So kho ahaṃ, bhante, sakaṃ cittaṃ nikkhipitvā imesaṃyeva āyasmantānaṃ cittassa vasena vattāmi. Nānā hi kho no, bhante, kāyā, ekañca pana maññe cittanti. Evaṃ kho mayaṃ, bhante, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharāmā』』ti.

『『Sādhu, sādhu, anuruddhā! Kacci pana vo, anuruddhā, appamattā ātāpino pahitattā viharathā』』ti? 『『Taggha mayaṃ, bhante, appamattā ātāpino pahitattā viharāmā』』ti. 『『Yathā kathaṃ pana tumhe, anuruddhā, appamattā ātāpino pahitattā viharathā』』ti? 『『Idha, bhante, amhākaṃ yo paṭhamaṃ gāmato piṇḍāya paṭikkamati, so āsanāni paññapeti, pānīyaṃ paribhojanīyaṃ upaṭṭhāpeti, avakkārapātiṃ upaṭṭhāpeti. Yo pacchā gāmato piṇḍāya paṭikkamati – sace hoti bhuttāvaseso, sace ākaṅkhati, bhuñjati; no ce ākaṅkhati, appaharite vā chaḍḍeti apāṇake vā udake opilāpeti – so āsanāni paṭisāmeti, pānīyaṃ paribhojanīyaṃ paṭisāmeti, avakkārapātiṃ dhovitvā paṭisāmeti, bhattaggaṃ sammajjati. Yo passati pānīyaghaṭaṃ vā paribhojanīyaghaṭaṃ vā vaccaghaṭaṃ vā rittaṃ tucchaṃ so upaṭṭhāpeti. Sacassa hoti avisayhaṃ, hatthavikārena dutiyaṃ āmantetvā hatthavilaṅghakena upaṭṭhāpema [upaṭṭhapeti (sī.)], na tveva mayaṃ, bhante, tappaccayā vācaṃ bhindāma. Pañcāhikaṃ kho pana mayaṃ, bhante, sabbarattiṃ dhammiyā kathāya sannisīdāma. Evaṃ kho mayaṃ, bhante, appamattā ātāpino pahitattā viharāmā』』ti.

以下是完整的簡體中文直譯: 239. 然後尊者阿那律走向尊者難提和尊者金毗羅。走到后,對尊者難提和尊者金毗羅如是說:"尊者們,請來,尊者們,請來,我們的導師世尊來了。"然後尊者阿那律、尊者難提和尊者金毗羅迎接世尊,一個接過世尊的缽和衣,一個準備座位,一個準備洗腳水。世尊坐在準備好的座位上。坐下後,洗了腳。那些尊者們也向世尊禮敬后,坐在一旁。世尊對坐在一旁的尊者阿那律如是說:"阿那律們,還可以忍受嗎?還可以維持嗎?不會因為乞食而疲勞嗎?""世尊,可以忍受,可以維持,世尊,我們不會因為乞食而疲勞。""阿那律們,你們是否和睦、歡喜、不爭論、如水乳交融、以慈愛的眼光互相看待而住?""確實如此,世尊,我們和睦、歡喜、不爭論、如水乳交融、以慈愛的眼光互相看待而住。""阿那律們,你們是如何和睦、歡喜、不爭論、如水乳交融、以慈愛的眼光互相看待而住的呢?""世尊,我是這樣想的:'我有所得,我很幸運,能與這樣的同梵行者一起生活。'世尊,我對這些尊者們以慈愛的身業對待,無論公開還是私下;以慈愛的語業對待,無論公開還是私下;以慈愛的意業對待,無論公開還是私下。世尊,我這樣想:'我應該放下自己的心,隨這些尊者們的心意而行。'所以,世尊,我放下自己的心,隨這些尊者們的心意而行。世尊,我們雖然身體不同,但我認為心是一樣的。" 尊者難提也...尊者金毗羅也對世尊如是說:"世尊,我也是這樣想的:'我有所得,我很幸運,能與這樣的同梵行者一起生活。'世尊,我對這些尊者們以慈愛的身業對待,無論公開還是私下;以慈愛的語業對待,無論公開還是私下;以慈愛的意業對待,無論公開還是私下。世尊,我這樣想:'我應該放下自己的心,隨這些尊者們的心意而行。'所以,世尊,我放下自己的心,隨這些尊者們的心意而行。世尊,我們雖然身體不同,但我認為心是一樣的。世尊,我們就是這樣和睦、歡喜、不爭論、如水乳交融、以慈愛的眼光互相看待而住的。" 240. "善哉,善哉,阿那律們!阿那律們,你們是否不放逸、熱忱、專注而住?""確實如此,世尊,我們不放逸、熱忱、專注而住。""阿那律們,你們是如何不放逸、熱忱、專注而住的呢?""世尊,在這裡,我們中誰最先從村裡乞食回來,他就準備座位,準備飲用水和洗用水,準備垃圾桶。誰最後從村裡乞食回來 - 如果有剩餘的食物,如果他想吃就吃;如果不想吃,就丟棄在無草處或沉入無生物的水中 - 他就收拾座位,收拾飲用水和洗用水,洗凈垃圾桶后收起來,打掃飯堂。誰看到飲水罐或洗水罐或廁所水罐是空的,他就準備。如果他無法搬動,就用手勢召喚第二個人,我們用手勢來準備,但是,世尊,我們不因此而說話。世尊,我們每五天整夜坐在一起討論佛法。世尊,我們就是這樣不放逸、熱忱、專注而住的。"

『『Sādhu, sādhu, anuruddhā! Atthi pana vo, anuruddhā, evaṃ appamattānaṃ ātāpīnaṃ pahitattānaṃ viharataṃ uttarimanussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro』』ti? 『『Idha mayaṃ, bhante, appamattā ātāpino pahitattā viharantā obhāsañceva sañjānāma dassanañca rūpānaṃ. So kho pana no obhāso nacirasseva antaradhāyati dassanañca rūpānaṃ; tañca nimittaṃ nappaṭivijjhāmā』』ti.

『『Taṃ kho pana vo, anuruddhā, nimittaṃ paṭivijjhitabbaṃ. Ahampi sudaṃ, anuruddhā, pubbeva sambodhā anabhisambuddho bodhisattova samāno obhāsañceva sañjānāmi dassanañca rūpānaṃ. So kho pana me obhāso nacirasseva antaradhāyati dassanañca rūpānaṃ. Tassa mayhaṃ, anuruddhā, etadahosi – 『ko nu kho hetu ko paccayo yena me obhāso antaradhāyati dassanañca rūpāna』nti? Tassa mayhaṃ, anuruddhā, etadahosi – 『vicikicchā kho me udapādi, vicikicchādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissatī』』』ti.

『『So kho ahaṃ, anuruddhā, appamatto ātāpī pahitatto viharanto obhāsañceva sañjānāmi dassanañca rūpānaṃ. So kho pana me obhāso nacirasseva antaradhāyati dassanañca rūpānaṃ. Tassa mayhaṃ, anuruddhā, etadahosi – 『ko nu kho hetu ko paccayo yena me obhāso antaradhāyati dassanañca rūpāna』nti? Tassa mayhaṃ, anuruddhā, etadahosi – 『amanasikāro kho me udapādi, amanasikārādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati na amanasikāro』』』ti.

『『So kho ahaṃ, anuruddhā…pe… tassa mayhaṃ, anuruddhā, etadahosi – 『thinamiddhaṃ kho me udapādi, thinamiddhādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati na amanasikāro na thinamiddha』』』nti.

『『So kho ahaṃ, anuruddhā…pe… tassa mayhaṃ, anuruddhā, etadahosi – 『chambhitattaṃ kho me udapādi, chambhitattādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Seyyathāpi, anuruddhā, puriso addhānamaggappaṭipanno, tassa ubhatopasse vaṭṭakā [vadhakā (sī. syā. kaṃ. pī.)] uppateyyuṃ, tassa tatonidānaṃ chambhitattaṃ uppajjeyya; evameva kho me, anuruddhā, chambhitattaṃ udapādi, chambhitattādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati na amanasikāro na thinamiddhaṃ na chambhitatta』』』nti.

『『So kho ahaṃ, anuruddhā…pe… tassa mayhaṃ, anuruddhā, etadahosi – 『uppilaṃ [ubbillaṃ (sī. pī.), ubbilaṃ (syā. kaṃ.)] kho me udapādi, uppilādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ . Seyyathāpi, anuruddhā, puriso ekaṃ nidhimukhaṃ gavesanto sakideva pañcanidhimukhāni adhigaccheyya, tassa tatonidānaṃ uppilaṃ uppajjeyya; evameva kho me, anuruddhā, uppilaṃ udapādi, uppilādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṃ, na chambhitattaṃ, na uppila』』』nti.

『『So kho ahaṃ, anuruddhā…pe… tassa mayhaṃ, anuruddhā, etadahosi – 『duṭṭhullaṃ kho me udapādi, duṭṭhullādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṃ, na chambhitattaṃ, na uppilaṃ, na duṭṭhulla』』』nti.

以下是完整的簡體中文直譯: 241. "善哉,善哉,阿那律們!阿那律們,你們如此不放逸、熱忱、專注而住,是否已證得超越凡人的法,達到聖者的殊勝智見,獲得安樂住?" "世尊,我們不放逸、熱忱、專注而住時,既能覺知光明,也能見到色相。但是那光明很快就消失了,色相的見到也消失了;我們不能洞察那個相。" "阿那律們,你們應該洞察那個相。阿那律們,我在覺悟之前,還是菩薩時,也能覺知光明,也能見到色相。但是那光明很快就消失了,色相的見到也消失了。阿那律們,我這樣想:'是什麼原因,什麼條件,使我的光明消失,色相的見到也消失?'阿那律們,我這樣想:'懷疑在我心中生起,由於懷疑,我的定力退失。定力退失時,光明消失,色相的見到也消失。我要這樣做,使懷疑不再生起。'" "阿那律們,我不放逸、熱忱、專注而住,既能覺知光明,也能見到色相。但是那光明很快就消失了,色相的見到也消失了。阿那律們,我這樣想:'是什麼原因,什麼條件,使我的光明消失,色相的見到也消失?'阿那律們,我這樣想:'不作意在我心中生起,由於不作意,我的定力退失。定力退失時,光明消失,色相的見到也消失。我要這樣做,使懷疑和不作意不再生起。'" "阿那律們,我...阿那律們,我這樣想:'昏沉睡眠在我心中生起,由於昏沉睡眠,我的定力退失。定力退失時,光明消失,色相的見到也消失。我要這樣做,使懷疑、不作意和昏沉睡眠不再生起。'" "阿那律們,我...阿那律們,我這樣想:'恐懼在我心中生起,由於恐懼,我的定力退失。定力退失時,光明消失,色相的見到也消失。阿那律們,就像一個人在旅途中,兩邊突然有殺手出現,他會因此而生起恐懼;同樣地,阿那律們,恐懼在我心中生起,由於恐懼,我的定力退失。定力退失時,光明消失,色相的見到也消失。我要這樣做,使懷疑、不作意、昏沉睡眠和恐懼不再生起。'" "阿那律們,我...阿那律們,我這樣想:'興奮在我心中生起,由於興奮,我的定力退失。定力退失時,光明消失,色相的見到也消失。阿那律們,就像一個人在尋找一個寶藏入口時,一下子發現了五個寶藏入口,他會因此而生起興奮;同樣地,阿那律們,興奮在我心中生起,由於興奮,我的定力退失。定力退失時,光明消失,色相的見到也消失。我要這樣做,使懷疑、不作意、昏沉睡眠、恐懼和興奮不再生起。'" "阿那律們,我...阿那律們,我這樣想:'粗重在我心中生起,由於粗重,我的定力退失。定力退失時,光明消失,色相的見到也消失。我要這樣做,使懷疑、不作意、昏沉睡眠、恐懼、興奮和粗重不再生起。'"

『『So kho ahaṃ, anuruddhā…pe… tassa mayhaṃ, anuruddhā, etadahosi – 『accāraddhavīriyaṃ kho me udapādi, accāraddhavīriyādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Seyyathāpi, anuruddhā, puriso ubhohi hatthehi vaṭṭakaṃ gāḷhaṃ gaṇheyya, so tattheva patameyya [matameyya (bahūsu) pa + taṃ + eyya = patameyya-iti padavibhāgo]; evameva kho me, anuruddhā, accāraddhavīriyaṃ udapādi, accāraddhavīriyādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṃ, na chambhitattaṃ, na uppilaṃ, na duṭṭhullaṃ, na accāraddhavīriya』』』nti.

『『So kho ahaṃ, anuruddhā…pe… tassa mayhaṃ, anuruddhā, etadahosi – 『atilīnavīriyaṃ kho me udapādi , atilīnavīriyādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Seyyathāpi, anuruddhā, puriso vaṭṭakaṃ sithilaṃ gaṇheyya, so tassa hatthato uppateyya; evameva kho me, anuruddhā, atilīnavīriyaṃ udapādi, atilīnavīriyādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṃ, na chambhitattaṃ, na uppilaṃ, na duṭṭhullaṃ, na accāraddhavīriyaṃ, na atilīnavīriya』』』nti.

『『So kho ahaṃ, anuruddhā…pe… tassa mayhaṃ, anuruddhā, etadahosi – 『abhijappā kho me udapādi, abhijappādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṃ, na chambhitattaṃ, na uppilaṃ, na duṭṭhullaṃ, na accāraddhavīriyaṃ, na atilīnavīriyaṃ, na abhijappā』』』ti.

『『So kho ahaṃ, anuruddhā…pe… tassa mayhaṃ, anuruddhā, etadahosi – 『nānattasaññā kho me udapādi, nānattasaññādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṃ, na chambhitattaṃ, na uppilaṃ, na duṭṭhullaṃ, na accāraddhavīriyaṃ, na atilīnavīriyaṃ, na abhijappā, na nānattasaññā』』』ti.

『『So kho ahaṃ, anuruddhā, appamatto ātāpī pahitatto viharanto obhāsañceva sañjānāmi dassanañca rūpānaṃ. So kho pana me obhāso nacirasseva antaradhāyati dassanañca rūpānaṃ. Tassa mayhaṃ anuruddhā etadahosi – 『ko nu kho hetu ko paccayo yena me obhāso antaradhāyati dassanañca rūpāna』nti. Tassa mayhaṃ, anuruddhā, etadahosi – 『atinijjhāyitattaṃ kho me rūpānaṃ udapādi, atinijjhāyitattādhikaraṇañca pana me rūpānaṃ samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṃ, na chambhitattaṃ, na uppilaṃ, na duṭṭhullaṃ, na accāraddhavīriyaṃ, na atilīnavīriyaṃ, na abhijappā, na nānattasaññā, na atinijjhāyitattaṃ rūpāna』』』nti.

以下是完整的簡體中文直譯: "阿那律們,我...阿那律們,我這樣想:'精進過度在我心中生起,由於精進過度,我的定力退失。定力退失時,光明消失,色相的見到也消失。阿那律們,就像一個人用雙手緊緊抓住一隻鵪鶉,它就會在那裡死去;同樣地,阿那律們,精進過度在我心中生起,由於精進過度,我的定力退失。定力退失時,光明消失,色相的見到也消失。我要這樣做,使懷疑、不作意、昏沉睡眠、恐懼、興奮、粗重和精進過度不再生起。'" "阿那律們,我...阿那律們,我這樣想:'精進不足在我心中生起,由於精進不足,我的定力退失。定力退失時,光明消失,色相的見到也消失。阿那律們,就像一個人鬆鬆地抓住一隻鵪鶉,它就會從他手中飛走;同樣地,阿那律們,精進不足在我心中生起,由於精進不足,我的定力退失。定力退失時,光明消失,色相的見到也消失。我要這樣做,使懷疑、不作意、昏沉睡眠、恐懼、興奮、粗重、精進過度和精進不足不再生起。'" "阿那律們,我...阿那律們,我這樣想:'強烈慾望在我心中生起,由於強烈慾望,我的定力退失。定力退失時,光明消失,色相的見到也消失。我要這樣做,使懷疑、不作意、昏沉睡眠、恐懼、興奮、粗重、精進過度、精進不足和強烈慾望不再生起。'" "阿那律們,我...阿那律們,我這樣想:'種種想在我心中生起,由於種種想,我的定力退失。定力退失時,光明消失,色相的見到也消失。我要這樣做,使懷疑、不作意、昏沉睡眠、恐懼、興奮、粗重、精進過度、精進不足、強烈慾望和種種想不再生起。'" "阿那律們,我不放逸、熱忱、專注而住,既能覺知光明,也能見到色相。但是那光明很快就消失了,色相的見到也消失了。阿那律們,我這樣想:'是什麼原因,什麼條件,使我的光明消失,色相的見到也消失?'阿那律們,我這樣想:'對色相過度專注在我心中生起,由於對色相過度專注,我的定力退失。定力退失時,光明消失,色相的見到也消失。我要這樣做,使懷疑、不作意、昏沉睡眠、恐懼、興奮、粗重、精進過度、精進不足、強烈慾望、種種想和對色相過度專注不再生起。'"

『『So kho ahaṃ, anuruddhā, 『vicikicchā cittassa upakkileso』ti – iti viditvā vicikicchaṃ cittassa upakkilesaṃ pajahiṃ, 『amanasikāro cittassa upakkileso』ti – iti viditvā amanasikāraṃ cittassa upakkilesaṃ pajahiṃ, 『thinamiddhaṃ cittassa upakkileso』ti – iti viditvā thinamiddhaṃ cittassa upakkilesaṃ pajahiṃ, 『chambhitattaṃ cittassa upakkileso』ti – iti viditvā chambhitattaṃ cittassa upakkilesaṃ pajahiṃ, 『uppilaṃ cittassa upakkileso』ti – iti viditvā uppilaṃ cittassa upakkilesaṃ pajahiṃ, 『duṭṭhullaṃ cittassa upakkileso』ti – iti viditvā duṭṭhullaṃ cittassa upakkilesaṃ pajahiṃ, 『accāraddhavīriyaṃ cittassa upakkileso』ti – iti viditvā accāraddhavīriyaṃ cittassa upakkilesaṃ pajahiṃ, 『atilīnavīriyaṃ cittassa upakkileso』ti – iti viditvā atilīnavīriyaṃ cittassa upakkilesaṃ pajahiṃ, 『abhijappā cittassa upakkileso』ti – iti viditvā abhijappaṃ cittassa upakkilesaṃ pajahiṃ, 『nānattasaññā cittassa upakkileso』ti – iti viditvā nānattasaññaṃ cittassa upakkilesaṃ pajahiṃ, 『atinijjhāyitattaṃ rūpānaṃ cittassa upakkileso』ti – iti viditvā atinijjhāyitattaṃ rūpānaṃ cittassa upakkilesaṃ pajahiṃ.
『『So kho ahaṃ, anuruddhā, appamatto ātāpī pahitatto viharanto obhāsañhi kho sañjānāmi, na ca rūpāni passāmi; rūpāni hi kho passāmi, na ca obhāsaṃ sañjānāmi – 『kevalampi rattiṃ, kevalampi divaṃ [divasaṃ (sī. syā. kaṃ. pī.)], kevalampi rattindivaṃ』 [rattidivaṃ (ka.)]. Tassa mayhaṃ, anuruddhā, etadahosi – 『ko nu kho hetu ko paccayo yvāhaṃ obhāsañhi kho sañjānāmi na ca rūpāni passāmi; rūpāni hi kho [kho tasmiṃ samaye (sī. ka.)] passāmi na ca obhāsaṃ sañjānāmi – kevalampi rattiṃ, kevalampi divaṃ, kevalampi rattindiva』nti. Tassa mayhaṃ, anuruddhā, etadahosi – 『yasmiñhi kho ahaṃ samaye rūpanimittaṃ amanasikaritvā obhāsanimittaṃ manasi karomi, obhāsañhi kho tasmiṃ samaye sañjānāmi, na ca rūpāni passāmi. Yasmiṃ panāhaṃ samaye obhāsanimittaṃ amanasikaritvā rūpanimittaṃ manasi karomi, rūpāni hi kho tasmiṃ samaye passāmi na ca obhāsaṃ sañjānāmi – kevalampi rattiṃ, kevalampi divaṃ, kevalampi rattindiva』』』nti.

『『So kho ahaṃ, anuruddhā, appamatto ātāpī pahitatto viharanto parittañceva obhāsaṃ sañjānāmi, parittāni ca rūpāni passāmi; appamāṇañceva obhāsaṃ sañjānāmi, appamāṇāni ca rūpāni passāmi – kevalampi rattiṃ, kevalampi divaṃ, kevalampi rattindivaṃ. Tassa mayhaṃ, anuruddhā, etadahosi – 『ko nu kho hetu ko paccayo yvāhaṃ parittañceva obhāsaṃ sañjānāmi, parittāni ca rūpāni passāmi ; appamāṇañceva obhāsaṃ sañjānāmi, appamāṇāni ca rūpāni passāmi – kevalampi rattiṃ, kevalampi divaṃ, kevalampi rattindiva』nti. Tassa mayhaṃ, anuruddhā, etadahosi – 『yasmiṃ kho me samaye paritto samādhi hoti, parittaṃ me tasmiṃ samaye cakkhu hoti. Sohaṃ parittena cakkhunā parittañceva obhāsaṃ sañjānāmi, parittāni ca rūpāni passāmi. Yasmiṃ pana me samaye appamāṇo samādhi hoti, appamāṇaṃ me tasmiṃ samaye cakkhu hoti. Sohaṃ appamāṇena cakkhunā appamāṇañceva obhāsaṃ sañjānāmi, appamāṇāni ca rūpāni passāmi – kevalampi rattiṃ, kevalampi divaṃ, kevalampi rattindiva』』』nti.

以下是完整的簡體中文直譯: 242. "阿那律們,我知道'懷疑是心的隨煩惱',於是我斷除了懷疑這個心的隨煩惱;我知道'不作意是心的隨煩惱',於是我斷除了不作意這個心的隨煩惱;我知道'昏沉睡眠是心的隨煩惱',於是我斷除了昏沉睡眠這個心的隨煩惱;我知道'恐懼是心的隨煩惱',於是我斷除了恐懼這個心的隨煩惱;我知道'興奮是心的隨煩惱',於是我斷除了興奮這個心的隨煩惱;我知道'粗重是心的隨煩惱',於是我斷除了粗重這個心的隨煩惱;我知道'精進過度是心的隨煩惱',於是我斷除了精進過度這個心的隨煩惱;我知道'精進不足是心的隨煩惱',於是我斷除了精進不足這個心的隨煩惱;我知道'強烈慾望是心的隨煩惱',於是我斷除了強烈慾望這個心的隨煩惱;我知道'種種想是心的隨煩惱',於是我斷除了種種想這個心的隨煩惱;我知道'對色相過度專注是心的隨煩惱',於是我斷除了對色相過度專注這個心的隨煩惱。 243. "阿那律們,我不放逸、熱忱、專注而住時,只覺知光明,但不見色相;或者只見色相,但不覺知光明 - 整夜如此,整日如此,整日整夜如此。阿那律們,我這樣想:'是什麼原因,什麼條件,使我只覺知光明,但不見色相;或者只見色相,但不覺知光明 - 整夜如此,整日如此,整日整夜如此?'阿那律們,我這樣想:'當我不作意色相而作意光明相時,我就只覺知光明,但不見色相。當我不作意光明相而作意色相時,我就只見色相,但不覺知光明 - 整夜如此,整日如此,整日整夜如此。'" "阿那律們,我不放逸、熱忱、專注而住時,既覺知有限的光明,也見到有限的色相;既覺知無量的光明,也見到無量的色相 - 整夜如此,整日如此,整日整夜如此。阿那律們,我這樣想:'是什麼原因,什麼條件,使我既覺知有限的光明,也見到有限的色相;既覺知無量的光明,也見到無量的色相 - 整夜如此,整日如此,整日整夜如此?'阿那律們,我這樣想:'當我的定力有限時,我的眼也有限。我以有限的眼既覺知有限的光明,也見到有限的色相。當我的定力無量時,我的眼也無量。我以無量的眼既覺知無量的光明,也見到無量的色相 - 整夜如此,整日如此,整日整夜如此。'"

Yato kho me , anuruddhā, 『vicikicchā cittassa upakkileso』ti – iti viditvā vicikicchā cittassa upakkileso pahīno ahosi, 『amanasikāro cittassa upakkileso』ti – iti viditvā amanasikāro cittassa upakkileso pahīno ahosi, 『thinamiddhaṃ cittassa upakkileso』ti – iti viditvā thinamiddhaṃ cittassa upakkileso pahīno ahosi, 『chambhitattaṃ cittassa upakkileso』ti – iti viditvā chambhitattaṃ cittassa upakkileso pahīno ahosi, 『uppilaṃ cittassa upakkileso』ti – iti viditvā uppilaṃ cittassa upakkileso pahīno ahosi, 『duṭṭhullaṃ cittassa upakkileso』ti – iti viditvā duṭṭhullaṃ cittassa upakkileso pahīno ahosi, 『accāraddhavīriyaṃ cittassa upakkileso』ti – iti viditvā accāraddhavīriyaṃ cittassa upakkileso pahīno ahosi, 『atilīnavīriyaṃ cittassa upakkileso』ti – iti viditvā atilīnavīriyaṃ cittassa upakkileso pahīno ahosi, 『abhijappā cittassa upakkileso』ti – iti viditvā abhijappā cittassa upakkileso pahīno ahosi, 『nānattasaññā cittassa upakkileso』ti – iti viditvā nānattasaññā cittassa upakkileso pahīno ahosi, 『atinijjhāyitattaṃ rūpānaṃ cittassa upakkileso』ti – iti viditvā atinijjhāyitattaṃ rūpānaṃ cittassa upakkileso pahīno ahosi.
『『Tassa mayhaṃ, anuruddhā, etadahosi – 『ye kho me cittassa upakkilesā te me pahīnā. Handa, dānāhaṃ tividhena samādhiṃ bhāvemī』ti [bhāvesinti (sī. syā. kaṃ.)]. So kho ahaṃ, anuruddhā, savitakkampi savicāraṃ samādhiṃ bhāvesiṃ [bhāvemi (ka.)], avitakkampi vicāramattaṃ samādhiṃ bhāvesiṃ, avitakkampi avicāraṃ samādhiṃ bhāvesiṃ, sappītikampi samādhiṃ bhāvesiṃ, nippītikampi samādhiṃ bhāvesiṃ, sātasahagatampi samādhiṃ bhāvesiṃ, upekkhāsahagatampi samādhiṃ bhāvesiṃ. Yato kho me, anuruddhā, savitakkopi savicāro samādhi bhāvito ahosi, avitakkopi vicāramatto samādhi bhāvito ahosi, avitakkopi avicāro samādhi bhāvito ahosi, sappītikopi samādhi bhāvito ahosi, nippītikopi samādhi bhāvito ahosi, sātasahagatopi samādhi bhāvito ahosi, upekkhāsahagatopi samādhi bhāvito ahosi. Ñāṇañca pana me dassanaṃ udapādi, akuppā me cetovimutti. Ayamantimā jāti, natthi dāni punabbhavo』』ti.

Idamavoca bhagavā. Attamano āyasmā anuruddho bhagavato bhāsitaṃ abhinandīti.

Upakkilesasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.

Bālapaṇḍitasuttaṃ
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 –

『『Tīṇimāni, bhikkhave, bālassa bālalakkhaṇāni bālanimittāni bālāpadānāni. Katamāni tīṇi? Idha, bhikkhave, bālo duccintitacintī ca hoti dubbhāsitabhāsī ca dukkaṭakammakārī ca. No cetaṃ [no cedaṃ (saṃ. ni. 3.27-28)], bhikkhave, bālo duccintitacintī ca abhavissa dubbhāsitabhāsī ca dukkaṭakammakārī ca kena naṃ [na tena naṃ (ka.), na naṃ (?)] paṇḍitā jāneyyuṃ – 『bālo ayaṃ bhavaṃ asappuriso』ti? Yasmā ca kho, bhikkhave, bālo duccintitacintī ca hoti dubbhāsitabhāsī ca dukkaṭakammakārī ca tasmā naṃ paṇḍitā jānanti – 『bālo ayaṃ bhavaṃ asappuriso』ti. Sa kho so, bhikkhave, bālo tividhaṃ diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedeti. Sace, bhikkhave, bālo sabhāyaṃ vā nisinno hoti, rathikāya [rathiyāya (bahūsu)] vā nisinno hoti, siṅghāṭake vā nisinno hoti; tatra ce jano tajjaṃ tassāruppaṃ kathaṃ manteti. Sace, bhikkhave, bālo pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, surāmerayamajjapamādaṭṭhāyī hoti, tatra, bhikkhave, bālassa evaṃ hoti – 『yaṃ kho jano tajjaṃ tassāruppaṃ kathaṃ manteti, saṃvijjanteva te [saṃvijjante te ca (sī. syā. kaṃ. pī.)] dhammā mayi, ahañca tesu dhammesu sandissāmī』ti. Idaṃ, bhikkhave, bālo paṭhamaṃ diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedeti.

以下是完整的簡體中文直譯: 244. "阿那律們,當我知道'懷疑是心的隨煩惱'時,懷疑這個心的隨煩惱就被斷除了;當我知道'不作意是心的隨煩惱'時,不作意這個心的隨煩惱就被斷除了;當我知道'昏沉睡眠是心的隨煩惱'時,昏沉睡眠這個心的隨煩惱就被斷除了;當我知道'恐懼是心的隨煩惱'時,恐懼這個心的隨煩惱就被斷除了;當我知道'興奮是心的隨煩惱'時,興奮這個心的隨煩惱就被斷除了;當我知道'粗重是心的隨煩惱'時,粗重這個心的隨煩惱就被斷除了;當我知道'精進過度是心的隨煩惱'時,精進過度這個心的隨煩惱就被斷除了;當我知道'精進不足是心的隨煩惱'時,精進不足這個心的隨煩惱就被斷除了;當我知道'強烈慾望是心的隨煩惱'時,強烈慾望這個心的隨煩惱就被斷除了;當我知道'種種想是心的隨煩惱'時,種種想這個心的隨煩惱就被斷除了;當我知道'對色相過度專注是心的隨煩惱'時,對色相過度專注這個心的隨煩惱就被斷除了。 245. "阿那律們,我這樣想:'我心中的隨煩惱已經被斷除了。現在我要修習三種定。'阿那律們,我修習了有尋有伺的定,修習了無尋唯伺的定,修習了無尋無伺的定,修習了有喜的定,修習了無喜的定,修習了伴隨樂的定,修習了伴隨舍的定。阿那律們,當我修習了有尋有伺的定,修習了無尋唯伺的定,修習了無尋無伺的定,修習了有喜的定,修習了無喜的定,修習了伴隨樂的定,修習了伴隨舍的定時,智與見在我心中生起,我的心解脫不動搖。這是最後一生,不再有未來的輪迴。" 世尊說了這些。尊者阿那律對世尊所說歡喜隨喜。隨煩惱經結束,第八。愚者智者經 246. 如是我聞。一時,世尊住在舍衛城(現在的薩赫特-馬赫特)祇樹給孤獨園。在那裡,世尊對比丘們說:"比丘們。""尊者。"那些比丘回答世尊。世尊如是說: "比丘們,愚者有三種愚者的特徵、愚者的標誌、愚者的表現。是哪三種?比丘們,在這裡,愚者思維惡念,說惡語,做惡行。比丘們,如果愚者不思維惡念,不說惡語,不做惡行,智者們怎麼會知道他'這位是愚者,不善之人'?比丘們,正因為愚者思維惡念,說惡語,做惡行,所以智者們知道他'這位是愚者,不善之人'。比丘們,那個愚者在現法中會經歷三種苦和憂。比丘們,如果愚者坐在集會中,或坐在街道上,或坐在十字路口;如果人們在那裡談論與他相關的適當話題。比丘們,如果愚者是殺生者,是不與取者,是邪淫者,是妄語者,是飲酒放逸者,那麼,比丘們,愚者會這樣想:'人們談論的與我相關的適當話題,這些行為確實存在於我身上,我也在這些行為中被看到。'比丘們,這是愚者在現法中經歷的第一種苦和憂。

『『Puna caparaṃ, bhikkhave, bālo passati rājāno coraṃ āgucāriṃ gahetvā vividhā kammakāraṇā kārente – kasāhipi tāḷente vettehipi tāḷente addhadaṇḍakehipi tāḷente hatthampi chindante pādampi chindante hatthapādampi chindante kaṇṇampi chindante nāsampi chindante kaṇṇanāsampi chindante bilaṅgathālikampi karonte saṅkhamuṇḍikampi karonte rāhumukhampi karonte jotimālikampi karonte hatthapajjotikampi karonte erakavattikampi karonte cīrakavāsikampi karonte eṇeyyakampi karonte baḷisamaṃsikampi karonte kahāpaṇikampi karonte khārāpatacchikampi [khārāpaṭicchakampi (ka.)] karonte palighaparivattikampi karonte palālapīṭhakampi [palālapiṭṭhakampi (pī.)] karonte tattenapi telena osiñcante sunakhehipi khādāpente jīvantampi sūle uttāsente asināpi sīsaṃ chindante. Tatra, bhikkhave, bālassa evaṃ hoti – 『yathārūpānaṃ kho pāpakānaṃ kammānaṃ hetu rājāno coraṃ āgucāriṃ gahetvā vividhā kammakāraṇā kārenti – kasāhipi tāḷenti…pe… asināpi sīsaṃ chindanti; saṃvijjanteva te dhammā mayi, ahañca tesu dhammesu sandissāmi. Maṃ cepi rājāno [sace mampi (ka.)] jāneyyuṃ, mampi rājāno gahetvā vividhā kammakāraṇā kāreyyuṃ – kasāhipi tāḷeyyuṃ…pe… jīvantampi sūle uttāseyyuṃ, asināpi sīsaṃ chindeyyu』nti. Idampi, bhikkhave, bālo dutiyaṃ diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedeti.
『『Puna caparaṃ, bhikkhave, bālaṃ pīṭhasamārūḷhaṃ vā mañcasamārūḷhaṃ vā chamāyaṃ [chamāya (sī. pī.)] vā semānaṃ, yānissa pubbe pāpakāni kammāni katāni kāyena duccaritāni vācāya duccaritāni manasā duccaritāni tānissa tamhi samaye olambanti ajjholambanti abhippalambanti. Seyyathāpi, bhikkhave, mahataṃ pabbatakūṭānaṃ chāyā sāyanhasamayaṃ pathaviyā olambanti ajjholambanti abhippalambanti; evameva kho, bhikkhave, bālaṃ pīṭhasamārūḷhaṃ vā mañcasamārūḷhaṃ vā chamāyaṃ vā semānaṃ, yānissa pubbe pāpakāni kammāni katāni kāyena duccaritāni vācāya duccaritāni manasā duccaritāni tānissa tamhi samaye olambanti ajjholambanti abhippalambanti. Tatra, bhikkhave, bālassa evaṃ hoti – 『akataṃ vata me kalyāṇaṃ, akataṃ kusalaṃ, akataṃ bhīruttāṇaṃ; kataṃ pāpaṃ, kataṃ luddaṃ, kataṃ kibbisaṃ. Yāvatā, bho, akatakalyāṇānaṃ akatakusalānaṃ akatabhīruttāṇānaṃ katapāpānaṃ kataluddānaṃ katakibbisānaṃ gati taṃ gatiṃ pecca gacchāmī』ti. So socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati. Idampi, bhikkhave, bālo tatiyaṃ diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedeti.

『『Sa kho so, bhikkhave, bālo kāyena duccaritaṃ caritvā vācāya duccaritaṃ caritvā manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Yaṃ kho taṃ, bhikkhave, sammā vadamāno vadeyya – 『ekantaṃ aniṭṭhaṃ ekantaṃ akantaṃ ekantaṃ amanāpa』nti, nirayameva taṃ sammā vadamāno vadeyya – 『ekantaṃ aniṭṭhaṃ ekantaṃ akantaṃ ekantaṃ amanāpa』nti. Yāvañcidaṃ, bhikkhave, upamāpi [upamāhipi (sī.)] na sukarā yāva dukkhā nirayā』』ti.

以下是完整的簡體中文直譯: 247. "再者,比丘們,愚者看到國王抓住盜賊、罪犯,對他們施以各種刑罰 - 用鞭子抽打,用藤條抽打,用短棍抽打,砍斷手,砍斷腳,砍斷手腳,割耳,割鼻,割耳鼻,施以酸粥刑,施以貝殼刑,施以羅侯口刑,施以火鬘刑,施以手炬刑,施以茅草衣刑,施以樹皮衣刑,施以羚羊刑,施以鉤肉刑,施以銅錢刑,施以鹼洗刑,施以轉軸刑,施以草蓆刑,澆熱油,讓狗咬,活活刺在木樁上,用劍砍頭。那時,比丘們,愚者這樣想:'因為做了這樣的惡行,國王才會抓住盜賊、罪犯,對他們施以各種刑罰 - 用鞭子抽打...用劍砍頭。這些行為確實存在於我身上,我也在這些行為中被看到。如果國王知道了我,國王也會抓住我,對我施以各種刑罰 - 用鞭子抽打...活活刺在木樁上,用劍砍頭。'比丘們,這是愚者在現法中經歷的第二種苦和憂。 248. "再者,比丘們,當愚者坐在椅子上,或躺在床上,或躺在地上時,他過去所做的惡業,身的惡行,語的惡行,意的惡行,在那時懸垂、下垂、遍垂。比丘們,就像傍晚時分,大山峰的影子懸垂、下垂、遍垂於地面;同樣地,比丘們,當愚者坐在椅子上,或躺在床上,或躺在地上時,他過去所做的惡業,身的惡行,語的惡行,意的惡行,在那時懸垂、下垂、遍垂。那時,比丘們,愚者這樣想:'我沒有做善,沒有做福,沒有為自己建立庇護;我做了惡,做了殘忍的事,做了罪過。先生們,凡是沒有做善,沒有做福,沒有為自己建立庇護,做了惡,做了殘忍的事,做了罪過的人所去的地方,我死後就會去那個地方。'他憂愁、疲憊、悲泣、捶胸哭泣、陷入迷亂。比丘們,這是愚者在現法中經歷的第三種苦和憂。 "比丘們,那個愚者以身行惡行,以語行惡行,以意行惡行,身壞命終后,會生在惡趣、墮處、地獄。比丘們,如果正確地說,應該說:'完全不可意,完全不可愛,完全不可喜',那麼正確地說,就應該說地獄是'完全不可意,完全不可愛,完全不可喜'。比丘們,地獄之苦難以形容,甚至難以用比喻來說明。"

Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca – 『『sakkā pana, bhante, upamaṃ kātu』』nti? 『『Sakkā bhikkhū』』ti bhagavā avoca. Seyyathāpi, bhikkhu, coraṃ āgucāriṃ gahetvā rañño dasseyyuṃ – 『ayaṃ kho, deva, coro āgucārī, imassa yaṃ icchasi taṃ daṇḍaṃ paṇehī』ti. Tamenaṃ rājā evaṃ vadeyya – 『gacchatha, bho, imaṃ purisaṃ pubbaṇhasamayaṃ sattisatena hanathā』ti . Tamenaṃ pubbaṇhasamayaṃ sattisatena haneyyuṃ. Atha rājā majjhanhikasamayaṃ [majjhantikasamayaṃ (sī. syā. kaṃ. ka.), majjhantikaṃ samayaṃ (pī.)] evaṃ vadeyya – 『ambho, kathaṃ so puriso』ti? 『『『Tatheva, deva, jīvatī』ti. Tamenaṃ rājā evaṃ vadeyya – 『gacchatha, bho, taṃ purisaṃ majjhanhikasamayaṃ sattisatena hanathā』ti. Tamenaṃ majjhanhikasamayaṃ sattisatena haneyyuṃ. Atha rājā sāyanhasamayaṃ evaṃ vadeyya – 『ambho, kathaṃ so puriso』ti? 『Tatheva, deva, jīvatī』ti. Tamenaṃ rājā evaṃ vadeyya – 『gacchatha, bho, taṃ purisaṃ sāyanhasamayaṃ sattisatena hanathā』ti. Tamenaṃ sāyanhasamayaṃ sattisatena haneyyuṃ. Taṃ kiṃ maññatha , bhikkhave, api nu so puriso tīhi sattisatehi haññamāno tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvediyethā』』ti? 『『Ekissāpi, bhante, sattiyā haññamāno so puriso tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvediyetha, ko pana vādo tīhi sattisatehī』』ti?
Atha kho bhagavā parittaṃ pāṇimattaṃ pāsāṇaṃ gahetvā bhikkhū āmantesi – 『『taṃ kiṃ maññatha, bhikkhave, katamo nu kho mahantataro – yo cāyaṃ mayā paritto pāṇimatto pāsāṇo gahito, yo ca himavā pabbatarājā』』ti? 『『Appamattako ayaṃ, bhante, bhagavatā paritto pāṇimatto pāsāṇo gahito, himavantaṃ pabbatarājānaṃ upanidhāya saṅkhampi na upeti, kalabhāgampi na upeti, upanidhampi [upanidhimpi (sī. pī.)] na upeti』』. 『『Evameva kho, bhikkhave, yaṃ so puriso tīhi sattisatehi haññamāno tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti taṃ nirayakassa dukkhassa upanidhāya saṅkhampi na upeti, kalabhāgampi na upeti, upanidhampi na upeti』』.

『『Tamenaṃ, bhikkhave, nirayapālā pañcavidhabandhanaṃ nāma kammakāraṇaṃ karonti – tattaṃ ayokhilaṃ [ayokhīlaṃ (sī. syā. kaṃ. pī.)] hatthe gamenti, tattaṃ ayokhilaṃ dutiye hatthe gamenti, tattaṃ ayokhilaṃ pāde gamenti, tattaṃ ayokhilaṃ dutiye pāde gamenti, tattaṃ ayokhilaṃ majjhe urasmiṃ gamenti. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṃ karoti yāva na taṃ pāpakammaṃ byantīhoti [byantihoti (pī. ka.)]. Tamenaṃ, bhikkhave, nirayapālā saṃvesetvā kuṭhārīhi [kudhārīhi (ka.)] tacchanti. So tattha dukkhā tibbā…pe… byantīhoti. Tamenaṃ, bhikkhave, nirayapālā uddhaṃpādaṃ adhosiraṃ gahetvā vāsīhi tacchanti. So tattha dukkhā tibbā…pe… byantīhoti. Tamenaṃ, bhikkhave, nirayapālā rathe yojetvā ādittāya pathaviyā sampajjalitāya sajotibhūtāya [sañjotibhūtāya (syā. kaṃ. pī.)] sārentipi paccāsārentipi . So tattha dukkhā tibbā…pe… byantīhoti. Tamenaṃ, bhikkhave, nirayapālā mahantaṃ aṅgārapabbataṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ āropentipi oropentipi. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṃ karoti yāva na taṃ pāpakammaṃ byantīhoti. Tamenaṃ, bhikkhave, nirayapālā uddhaṃpādaṃ adhosiraṃ gahetvā tattāya lohakumbhiyā pakkhipanti ādittāya sampajjalitāya sajotibhūtāya. So tattha pheṇuddehakaṃ paccati. So tattha pheṇuddehakaṃ paccamāno sakimpi uddhaṃ gacchati, sakimpi adho gacchati, sakimpi tiriyaṃ gacchati. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṅkaroti yāva na taṃ pāpakammaṃ byantīhoti. Tamenaṃ, bhikkhave, nirayapālā [nirayapālā punappunaṃ (ka.)] mahāniraye pakkhipanti. So kho pana, bhikkhave, mahānirayo –

『『Catukkaṇṇo catudvāro, vibhatto bhāgaso mito;

Ayopākārapariyanto, ayasā paṭikujjito.

『『Tassa ayomayā bhūmi, jalitā tejasā yutā;

Samantā yojanasataṃ, pharitvā tiṭṭhati sabbadā』』.

『『Anekapariyāyenapi kho ahaṃ, bhikkhave, nirayakathaṃ katheyyaṃ; yāvañcidaṃ, bhikkhave, na sukarā akkhānena pāpuṇituṃ yāva dukkhā nirayā.

以下是完整的簡體中文直譯: 249. 當這麼說時,一位比丘對世尊說:"尊者,能做個比喻嗎?""可以,比丘。"世尊說。"比丘,就像有人抓住盜賊、罪犯,把他帶到國王面前說:'陛下,這是盜賊、罪犯,請對他施以您認為適當的懲罰。'國王會這樣說:'去吧,在上午用七百支矛刺這個人。'他們就在上午用七百支矛刺他。然後國王在中午時問:'喂,那個人怎麼樣了?''陛下,他還活著。'國王會這樣說:'去吧,在中午用七百支矛刺那個人。'他們就在中午用七百支矛刺他。然後國王在傍晚時問:'喂,那個人怎麼樣了?''陛下,他還活著。'國王會這樣說:'去吧,在傍晚用七百支矛刺那個人。'他們就在傍晚用七百支矛刺他。比丘們,你們怎麼認為,那個人被兩千一百支矛刺時,會不會因此而經歷苦和憂?" "尊者,即使被一支矛刺,那個人也會因此而經歷苦和憂,更不用說兩千一百支矛了。" 250. 然後世尊拿起一小塊石頭,對比丘們說:"比丘們,你們怎麼認為,哪個更大 - 我手中拿的這小塊石頭,還是喜馬拉雅山王?""尊者,世尊手中拿的這小塊石頭很小,與喜馬拉雅山王相比,不及其百分之一,千分之一,甚至連比較都不值得。""同樣地,比丘們,那個人被兩千一百支矛刺時所經歷的苦和憂,與地獄之苦相比,不及其百分之一,千分之一,甚至連比較都不值得。" "比丘們,地獄獄卒對他施以名為五種捆綁的刑罰 - 他們把燒紅的鐵釘刺入一隻手,把燒紅的鐵釘刺入另一隻手,把燒紅的鐵釘刺入一隻腳,把燒紅的鐵釘刺入另一隻腳,把燒紅的鐵釘刺入胸部中央。他在那裡經歷劇烈、猛烈、尖銳、劇痛的感受,但在他的惡業未盡之前不會死去。比丘們,地獄獄卒把他放倒,用斧頭砍他。他在那裡經歷劇烈...惡業未盡之前不會死去。比丘們,地獄獄卒把他倒掛著,用刨刀刨他。他在那裡經歷劇烈...惡業未盡之前不會死去。比丘們,地獄獄卒把他套在車上,在燃燒、熾熱、發光的地面上來回拉他。他在那裡經歷劇烈...惡業未盡之前不會死去。比丘們,地獄獄卒讓他上下攀爬一座巨大的、燃燒、熾熱、發光的炭火山。他在那裡經歷劇烈、猛烈、尖銳、劇痛的感受,但在他的惡業未盡之前不會死去。比丘們,地獄獄卒把他倒掛著,扔進燃燒、熾熱、發光的熱銅鍋里。他在那裡被煮得冒泡。他在那裡被煮得冒泡時,時而上浮,時而下沉,時而橫著漂。他在那裡經歷劇烈、猛烈、尖銳、劇痛的感受,但在他的惡業未盡之前不會死去。比丘們,地獄獄卒把他扔進大地獄。比丘們,那大地獄是: 四角四門, 分割槽劃界, 鐵墻圍繞, 鐵頂覆蓋。地面鐵製, 燃燒發光, 百由旬內, 遍佈四周。 "比丘們,我可以用多種方式講述地獄的故事;但是,比丘們,地獄之苦難以用言語充分描述。

『『Santi, bhikkhave, tiracchānagatā pāṇā tiṇabhakkhā. Te allānipi tiṇāni sukkhānipi tiṇāni dantullehakaṃ khādanti. Katame ca, bhikkhave, tiracchānagatā pāṇā tiṇabhakkhā? Hatthī assā goṇā gadrabhā ajā migā, ye vā panaññepi keci tiracchānagatā pāṇā tiṇabhakkhā. Sa kho so, bhikkhave, bālo idha pubbe rasādo idha pāpāni kammāni karitvā kāyassa bhedā paraṃ maraṇā tesaṃ sattānaṃ sahabyataṃ upapajjati ye te sattā tiṇabhakkhā.

『『Santi, bhikkhave, tiracchānagatā pāṇā gūthabhakkhā. Te dūratova gūthagandhaṃ ghāyitvā dhāvanti – 『ettha bhuñjissāma, ettha bhuñjissāmā』ti. Seyyathāpi nāma brāhmaṇā āhutigandhena dhāvanti – 『ettha bhuñjissāma, ettha bhuñjissāmā』ti; evameva kho, bhikkhave, santi tiracchānagatā pāṇā gūthabhakkhā, te dūratova gūthagandhaṃ ghāyitvā dhāvanti – 『ettha bhuñjissāma, ettha bhuñjissāmā』ti. Katame ca, bhikkhave, tiracchānagatā pāṇā gūthabhakkhā? Kukkuṭā sūkarā soṇā siṅgālā, ye vā panaññepi keci tiracchānagatā pāṇā gūthabhakkhā. Sa kho so, bhikkhave, bālo idha pubbe rasādo idha pāpāni kammāni karitvā kāyassa bhedā paraṃ maraṇā tesaṃ sattānaṃ sahabyataṃ upapajjati ye te sattā gūthabhakkhā.

『『Santi, bhikkhave, tiracchānagatā pāṇā andhakāre jāyanti andhakāre jīyanti [jiyyanti (ka.)] andhakāre mīyanti [miyyanti (ka.)]. Katame ca, bhikkhave, tiracchānagatā pāṇā andhakāre jāyanti andhakāre jīyanti andhakāre mīyanti? Kīṭā puḷavā [paṭaṅgā (syā. kaṃ. ka.)] gaṇḍuppādā, ye vā panaññepi keci tiracchānagatā pāṇā andhakāre jāyanti andhakāre jīyanti andhakāre mīyanti. Sa kho so, bhikkhave, bālo idha pubbe rasādo, idha pāpāni kammāni karitvā kāyassa bhedā paraṃ maraṇā tesaṃ sattānaṃ sahabyataṃ upapajjati ye te sattā andhakāre jāyanti andhakāre jīyanti andhakāre mīyanti.

『『Santi, bhikkhave, tiracchānagatā pāṇā udakasmiṃ jāyanti udakasmiṃ jīyanti udakasmiṃ mīyanti. Katame ca, bhikkhave, tiracchānagatā pāṇā udakasmiṃ jāyanti udakasmiṃ jīyanti udakasmiṃ mīyanti? Macchā kacchapā susumārā, ye vā panaññepi keci tiracchānagatā pāṇā udakasmiṃ jāyanti udakasmiṃ jīyanti udakasmiṃ mīyanti. Sa kho so, bhikkhave, bālo idha pubbe rasādo idha pāpāni kammāni karitvā kāyassa bhedā paraṃ maraṇā tesaṃ sattānaṃ sahabyataṃ upapajjati ye te sattā udakasmiṃ jāyanti udakasmiṃ jīyanti udakasmiṃ mīyanti.

『『Santi , bhikkhave, tiracchānagatā pāṇā asucismiṃ jāyanti asucismiṃ jīyanti asucismiṃ mīyanti. Katame ca, bhikkhave, tiracchānagatā pāṇā asucismiṃ jāyanti asucismiṃ jīyanti asucismiṃ mīyanti? Ye te, bhikkhave, sattā pūtimacche vā jāyanti pūtimacche vā jīyanti pūtimacche vā mīyanti pūtikuṇape vā…pe… pūtikummāse vā… candanikāya vā… oligalle vā jāyanti, (ye vā panaññepi keci tiracchānagatā pāṇā asucismiṃ jāyanti asucismiṃ jīyanti asucismiṃ mīyanti.) [( ) natthi sī. syā. kaṃ. pī. potthakesu] Sa kho so, bhikkhave, bālo idha pubbe rasādo idha pāpāni kammāni karitvā kāyassa bhedā paraṃ maraṇā tesaṃ sattānaṃ sahabyataṃ upapajjati ye te sattā asucismiṃ jāyanti asucismiṃ jīyanti asucismiṃ mīyanti.

『『Anekapariyāyenapi kho ahaṃ, bhikkhave, tiracchānayonikathaṃ katheyyaṃ; yāvañcidaṃ, bhikkhave, na sukaraṃ akkhānena pāpuṇituṃ yāva dukkhā tiracchānayoni.

以下是完整的簡體中文直譯: 251. "比丘們,有些畜生是食草的。它們用牙齒摩擦著吃新鮮的草和乾草。比丘們,哪些畜生是食草的?象、馬、牛、驢、山羊、鹿,或其他任何食草的畜生。比丘們,那個愚者在這裡曾經貪愛味道,在這裡做了惡業,身壞命終后,會生到那些食草的眾生中。 "比丘們,有些畜生是食糞的。它們從遠處聞到糞便的氣味就跑過來說:'我們要在這裡吃,我們要在這裡吃。'就像婆羅門聞到祭祀的氣味就跑過來說:'我們要在這裡吃,我們要在這裡吃';同樣地,比丘們,有些畜生是食糞的,它們從遠處聞到糞便的氣味就跑過來說:'我們要在這裡吃,我們要在這裡吃。'比丘們,哪些畜生是食糞的?雞、豬、狗、豺狼,或其他任何食糞的畜生。比丘們,那個愚者在這裡曾經貪愛味道,在這裡做了惡業,身壞命終后,會生到那些食糞的眾生中。 "比丘們,有些畜生生於黑暗中,老於黑暗中,死於黑暗中。比丘們,哪些畜生生於黑暗中,老於黑暗中,死於黑暗中?蛾、蛆、蚯蚓,或其他任何生於黑暗中,老於黑暗中,死於黑暗中的畜生。比丘們,那個愚者在這裡曾經貪愛味道,在這裡做了惡業,身壞命終后,會生到那些生於黑暗中,老於黑暗中,死於黑暗中的眾生中。 "比丘們,有些畜生生於水中,老於水中,死於水中。比丘們,哪些畜生生於水中,老於水中,死於水中?魚、龜、鱷魚,或其他任何生於水中,老於水中,死於水中的畜生。比丘們,那個愚者在這裡曾經貪愛味道,在這裡做了惡業,身壞命終后,會生到那些生於水中,老於水中,死於水中的眾生中。 "比丘們,有些畜生生於不凈中,老於不凈中,死於不凈中。比丘們,哪些畜生生於不凈中,老於不凈中,死於不凈中?比丘們,那些生於腐魚中,老於腐魚中,死於腐魚中的眾生;或生於腐尸中...或生於腐爛的粥中...或生於污水坑中...或生於污水溝中,(或其他任何生於不凈中,老於不凈中,死於不凈中的畜生。)比丘們,那個愚者在這裡曾經貪愛味道,在這裡做了惡業,身壞命終后,會生到那些生於不凈中,老於不凈中,死於不凈中的眾生中。 "比丘們,我可以用多種方式講述畜生道的故事;但是,比丘們,畜生道之苦難以用言語充分描述。

『『Seyyathāpi, bhikkhave, puriso ekacchiggalaṃ yugaṃ mahāsamudde pakkhipeyya. Tamenaṃ puratthimo vāto pacchimena saṃhareyya, pacchimo vāto puratthimena saṃhareyya, uttaro vāto dakkhiṇena saṃhareyya, dakkhiṇo vāto uttarena saṃhareyya. Tatrāssa kāṇo kacchapo, so vassasatassa vassasatassa [vassasatassa vassasahassassa vassasatasahassassa (sī.), vassasatassa (syā. kaṃ. pī.)] accayena sakiṃ ummujjeyya. Taṃ kiṃ maññatha, bhikkhave, api nu so kāṇo kacchapo amusmiṃ ekacchiggale yuge gīvaṃ paveseyyā』』ti? (『『No hetaṃ, bhante』』.) [( ) natthi sī. pī. potthakesu] 『『Yadi pana [yadi nūna (sī. syā. kaṃ. pī.)], bhante, kadāci karahaci dīghassa addhuno accayenā』』ti. 『『Khippataraṃ kho so, bhikkhave, kāṇo kacchapo amusmiṃ ekacchiggale yuge gīvaṃ paveseyya, ato dullabhatarāhaṃ, bhikkhave, manussattaṃ vadāmi sakiṃ vinipātagatena bālena. Taṃ kissa hetu? Na hettha, bhikkhave, atthi dhammacariyā samacariyā kusalakiriyā puññakiriyā. Aññamaññakhādikā ettha, bhikkhave, vattati dubbalakhādikā』』.

『『Sa kho so, bhikkhave, bālo sace kadāci karahaci dīghassa addhuno accayena manussattaṃ āgacchati, yāni tāni nīcakulāni – caṇḍālakulaṃ vā nesādakulaṃ vā venakulaṃ [veṇakulaṃ (sī. pī.)] vā rathakārakulaṃ vā pukkusakulaṃ vā. Tathārūpe kule paccājāyati dalidde appannapānabhojane kasiravuttike, yattha kasirena ghāsacchādo labbhati. So ca hoti dubbaṇṇo duddasiko okoṭimako bavhābādho [bahvābādho (ka.)] kāṇo vā kuṇī vā khujjo vā pakkhahato vā na lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa. So kāyena duccaritaṃ carati vācāya duccaritaṃ carati manasā duccaritaṃ carati. So kāyena duccaritaṃ caritvā vācāya duccaritaṃ caritvā manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.

『『Seyyathāpi, bhikkhave, akkhadhutto paṭhameneva kaliggahena puttampi jīyetha, dārampi jīyetha, sabbaṃ sāpateyyampi jīyetha, uttaripi adhibandhaṃ [anubandhaṃ (sī. pī.), addhubandhaṃ (syā. kaṃ.)] nigaccheyya. Appamattako so, bhikkhave, kaliggaho yaṃ so akkhadhutto paṭhameneva kaliggahena puttampi jīyetha, dārampi jīyetha, sabbaṃ sāpateyyampi jīyetha, uttaripi adhibandhaṃ nigaccheyya. Atha kho ayameva tato mahantataro kaliggaho yaṃ so bālo kāyena duccaritaṃ caritvā vācāya duccaritaṃ caritvā manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Ayaṃ, bhikkhave, kevalā paripūrā [kevalaparipūrā (sī. pī.) ma. ni. 1.244 pāḷiyā saṃsandetabbā] bālabhūmī』』ti.

『『Tīṇimāni, bhikkhave, paṇḍitassa paṇḍitalakkhaṇāni paṇḍitanimittāni paṇḍitāpadānāni. Katamāni tīṇi? Idha, bhikkhave, paṇḍito sucintitacintī ca hoti subhāsitabhāsī ca sukatakammakārī ca. No cetaṃ, bhikkhave, paṇḍito sucintitacintī ca abhavissa subhāsitabhāsī ca sukatakammakārī ca, kena naṃ [na tena naṃ (ka.), na naṃ (?)] paṇḍitā jāneyyuṃ – 『paṇḍito ayaṃ bhavaṃ sappuriso』ti? Yasmā ca kho, bhikkhave, paṇḍito sucintitacintī ca hoti subhāsitabhāsī ca sukatakammakārī ca tasmā naṃ paṇḍitā jānanti – 『paṇḍito ayaṃ bhavaṃ sappuriso』ti. Sa kho so, bhikkhave, paṇḍito tividhaṃ diṭṭheva dhamme sukhaṃ somanassaṃ paṭisaṃvedeti. Sace, bhikkhave, paṇḍito sabhāyaṃ vā nisinno hoti, rathikāya vā nisinno hoti, siṅghāṭake vā nisinno hoti; tatra ce jano tajjaṃ tassāruppaṃ kathaṃ manteti . Sace, bhikkhave, paṇḍito pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjappamādaṭṭhānā paṭivirato hoti; tatra, bhikkhave, paṇḍitassa evaṃ hoti – 『yaṃ kho jano tajjaṃ tassāruppaṃ kathaṃ manteti; saṃvijjanteva te dhammā mayi, ahañca tesu dhammesu sandissāmī』ti. Idaṃ, bhikkhave, paṇḍito paṭhamaṃ diṭṭheva dhamme sukhaṃ somanassaṃ paṭisaṃvedeti.

以下是完整的簡體中文直譯: 252. "比丘們,假如有人把一個單孔的軛扔進大海。東風把它吹向西,西風把它吹向東,北風把它吹向南,南風把它吹向北。假設有一隻瞎眼的海龜,每百年浮出水面一次。比丘們,你們怎麼認為,那隻瞎眼的海龜能把頭伸進那個單孔的軛里嗎?""不能,尊者。""如果經過很長很長的時間,也許有可能,尊者。""比丘們,那隻瞎眼的海龜把頭伸進那個單孔的軛里的可能性還要大些,我說一個墮落的愚者再得人身比這更難。為什麼?因為在那裡,比丘們,沒有法行、正行、善行、福行。在那裡,比丘們,只有相互吞食,強者吞食弱者。" "比丘們,如果那個愚者經過很長很長的時間,有時候得以再生為人,他會生在低賤的家庭 - 旃陀羅家庭、獵人家庭、竹匠家庭、車匠家庭或清潔工家庭。他生在這樣的家庭里,貧窮,缺乏食物和飲料,生活艱難,難以獲得食物和衣服。而且他長得醜陋,難看,矮小,多病,瞎眼、跛腳、駝背或癱瘓,得不到食物、飲料、衣服、車乘、花環、香料、塗油、床、住處和燈具。他以身行惡行,以語行惡行,以意行惡行。他以身行惡行,以語行惡行,以意行惡行后,身壞命終,會生在惡趣、墮處、地獄。" "比丘們,就像賭徒第一次擲骰子就輸掉兒子、妻子、所有財產,甚至自己也被捆綁。比丘們,賭徒第一次擲骰子就輸掉兒子、妻子、所有財產,甚至自己也被捆綁,這樣的損失還算小。比丘們,更大的損失是愚者以身行惡行,以語行惡行,以意行惡行后,身壞命終,生在惡趣、墮處、地獄。比丘們,這就是完全圓滿的愚者之地。" 253. "比丘們,智者有三種智者的特徵、智者的標誌、智者的表現。是哪三種?在這裡,比丘們,智者思維善念,說善語,做善行。比丘們,如果智者不思維善念,不說善語,不做善行,智者們怎麼會知道他'這位是智者,善人'?比丘們,正因為智者思維善念,說善語,做善行,所以智者們知道他'這位是智者,善人'。比丘們,那個智者在現法中會經歷三種樂和喜。比丘們,如果智者坐在集會中,或坐在街道上,或坐在十字路口;如果人們在那裡談論與他相關的適當話題。比丘們,如果智者遠離殺生,遠離不與取,遠離邪淫,遠離妄語,遠離飲酒放逸;那麼,比丘們,智者會這樣想:'人們談論的與我相關的適當話題,這些行為確實存在於我身上,我也在這些行為中被看到。'比丘們,這是智者在現法中經歷的第一種樂和喜。

『『Puna caparaṃ, bhikkhave, paṇḍito passati rājāno coraṃ āgucāriṃ gahetvā vividhā kammakāraṇā kārente – kasāhipi tāḷente vettehipi tāḷente addhadaṇḍakehipi tāḷente hatthampi chindante pādampi chindante hatthapādampi chindante kaṇṇampi chindante nāsampi chindante kaṇṇanāsampi chindante bilaṅgathālikampi karonte saṅkhamuṇḍikampi karonte rāhumukhampi karonte jotimālikampi karonte hatthapajjotikampi karonte erakavattikampi karonte cīrakavāsikampi karonte eṇeyyakampi karonte balisamaṃsikampi karonte kahāpaṇikampi karonte khārāpatacchikampi karonte palighaparivattikampi karonte palālapīṭhakampi karonte tattenapi telena osiñcante sunakhehipi khādāpente jīvantampi sūle uttāsente asināpi sīsaṃ chindante. Tatra, bhikkhave, paṇḍitassa evaṃ hoti – 『yathārūpānaṃ kho pāpakānaṃ kammānaṃ hetu rājāno coraṃ āgucāriṃ gahetvā vividhā kammakāraṇā kārenti kasāhipi tāḷenti, vettehipi tāḷenti, addhadaṇḍakehipi tāḷenti, hatthampi chindanti , pādampi chindanti, hatthapādampi chindanti, kaṇṇampi chindanti, nāsampi chindanti, kaṇṇanāsampi chindanti, bilaṅgathālikampi karonti, saṅkhamuṇḍikampi karonti, rāhumukhampi karonti, jotimālikampi karonti, hatthapajjotikampi karonti, erakavattikampi karonti, cīrakavāsikampi karonti, eṇeyyakampi karonti, balisamaṃsikampi karonti, kahāpaṇikampi karonti, khārāpatacchikampi karonti, palighaparivattikampi karonti, palālapīṭhakampi karonti, tattenapi telena osiñcanti, sunakhehipi khādāpenti, jīvantampi sūle uttāsenti, asināpi sīsaṃ chindanti, na te dhammā mayi saṃvijjanti, ahañca na tesu dhammesu sandissāmī』ti. Idampi, bhikkhave, paṇḍito dutiyaṃ diṭṭheva dhamme sukhaṃ somanassaṃ paṭisaṃvedeti.
『『Puna caparaṃ, bhikkhave, paṇḍitaṃ pīṭhasamārūḷhaṃ vā mañcasamārūḷhaṃ vā chamāyaṃ vā semānaṃ, yānissa pubbe kalyāṇāni kammāni katāni kāyena sucaritāni vācāya sucaritāni manasā sucaritāni tānissa tamhi samaye olambanti…pe… seyyathāpi, bhikkhave, mahataṃ pabbatakūṭānaṃ chāyā sāyanhasamayaṃ pathaviyā olambanti ajjholambanti abhippalambanti; evameva kho, bhikkhave, paṇḍitaṃ pīṭhasamārūḷhaṃ vā mañcasamārūḷhaṃ vā chamāyaṃ vā semānaṃ yānissa pubbe kalyāṇāni kammāni katāni kāyena sucaritāni vācāya sucaritāni manasā sucaritāni tānissa tamhi samaye olambanti ajjholambanti abhippalambanti. Tatra, bhikkhave, paṇḍitassa evaṃ hoti – 『akataṃ vata me pāpaṃ, akataṃ luddaṃ, akataṃ kibbisaṃ; kataṃ kalyāṇaṃ, kataṃ kusalaṃ, kataṃ bhīruttāṇaṃ. Yāvatā, bho, akatapāpānaṃ akataluddānaṃ akatakibbisānaṃ katakalyāṇānaṃ katakusalānaṃ katabhīruttāṇānaṃ gati taṃ gatiṃ pecca gacchāmī』ti. So na socati, na kilamati, na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati. Idampi, bhikkhave, paṇḍito tatiyaṃ diṭṭheva dhamme sukhaṃ somanassaṃ paṭisaṃvedeti.

『『Sa kho so, bhikkhave, paṇḍito kāyena sucaritaṃ caritvā vācāya sucaritaṃ caritvā manasā sucaritaṃ caritvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Yaṃ kho taṃ, bhikkhave, sammā vadamāno vadeyya – 『ekantaṃ iṭṭhaṃ ekantaṃ kantaṃ ekantaṃ manāpa』nti, saggameva taṃ sammā vadamāno vadeyya – 『ekantaṃ iṭṭhaṃ ekantaṃ kantaṃ ekantaṃ manāpa』nti. Yāvañcidaṃ, bhikkhave, upamāpi na sukarā yāva sukhā saggā』』ti.

以下是完整的簡體中文直譯: 254. "再者,比丘們,智者看到國王抓住盜賊、罪犯,對他們施以各種刑罰 - 用鞭子抽打,用藤條抽打,用短棍抽打,砍斷手,砍斷腳,砍斷手腳,割耳,割鼻,割耳鼻,施以酸粥刑,施以貝殼刑,施以羅侯口刑,施以火鬘刑,施以手炬刑,施以茅草衣刑,施以樹皮衣刑,施以羚羊刑,施以鉤肉刑,施以銅錢刑,施以鹼洗刑,施以轉軸刑,施以草蓆刑,澆熱油,讓狗咬,活活刺在木樁上,用劍砍頭。那時,比丘們,智者這樣想:'因為做了這樣的惡行,國王才會抓住盜賊、罪犯,對他們施以各種刑罰 - 用鞭子抽打,用藤條抽打,用短棍抽打,砍斷手,砍斷腳,砍斷手腳,割耳,割鼻,割耳鼻,施以酸粥刑,施以貝殼刑,施以羅侯口刑,施以火鬘刑,施以手炬刑,施以茅草衣刑,施以樹皮衣刑,施以羚羊刑,施以鉤肉刑,施以銅錢刑,施以鹼洗刑,施以轉軸刑,施以草蓆刑,澆熱油,讓狗咬,活活刺在木樁上,用劍砍頭。這些行為不存在於我身上,我也不在這些行為中被看到。'比丘們,這是智者在現法中經歷的第二種樂和喜。 255. "再者,比丘們,當智者坐在椅子上,或躺在床上,或躺在地上時,他過去所做的善業,身的善行,語的善行,意的善行,在那時懸垂、下垂、遍垂。比丘們,就像傍晚時分,大山峰的影子懸垂、下垂、遍垂於地面;同樣地,比丘們,當智者坐在椅子上,或躺在床上,或躺在地上時,他過去所做的善業,身的善行,語的善行,意的善行,在那時懸垂、下垂、遍垂。那時,比丘們,智者這樣想:'我沒有做惡,沒有做殘忍的事,沒有做罪過;我做了善,做了福,為自己建立了庇護。先生們,凡是沒有做惡,沒有做殘忍的事,沒有做罪過,做了善,做了福,為自己建立了庇護的人所去的地方,我死後就會去那個地方。'他不憂愁、不疲憊、不悲泣、不捶胸哭泣、不陷入迷亂。比丘們,這是智者在現法中經歷的第三種樂和喜。" "比丘們,那個智者以身行善行,以語行善行,以意行善行,身壞命終后,會生在善趣、天界。比丘們,如果正確地說,應該說:'完全可意,完全可愛,完全可喜',那麼正確地說,就應該說天界是'完全可意,完全可愛,完全可喜'。比丘們,天界之樂難以形容,甚至難以用比喻來說明。"

Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca – 『『sakkā pana, bhante, upamaṃ kātu』』nti? 『『Sakkā bhikkhū』』ti bhagavā avoca. 『『Seyyathāpi, bhikkhave, rājā cakkavattī sattahi ratanehi samannāgato catūhi ca iddhīhi tatonidānaṃ sukhaṃ somanassaṃ paṭisaṃvedeti. Katamehi sattahi? Idha, bhikkhave, rañño khattiyassa muddhāvasittassa tadahuposathe pannarase sīsaṃnhātassa uposathikassa uparipāsādavaragatassa dibbaṃ cakkaratanaṃ pātubhavati sahassāraṃ sanemikaṃ sanābhikaṃ sabbākāraparipūraṃ. Taṃ disvāna rañño khattiyassa muddhāvasittassa evaṃ hoti [etadahosi (syā. kaṃ. ka.)] – 『sutaṃ kho pana metaṃ yassa rañño khattiyassa muddhāvasittassa tadahuposathe pannarase sīsaṃnhātassa uposathikassa uparipāsādavaragatassa dibbaṃ cakkaratanaṃ pātubhavati sahassāraṃ sanemikaṃ sanābhikaṃ sabbākāraparipūraṃ, so hoti rājā cakkavattīti. Assaṃ nu kho ahaṃ rājā cakkavattī』』』ti?

『『Atha kho, bhikkhave, rājā khattiyo muddhāvasitto vāmena hatthena bhiṅkāraṃ gahetvā dakkhiṇena hatthena cakkaratanaṃ abbhukkirati – 『pavattatu bhavaṃ cakkaratanaṃ, abhivijinātu bhavaṃ cakkaratana』nti. Atha kho taṃ, bhikkhave, cakkaratanaṃ puratthimaṃ disaṃ pavattati. Anvadeva rājā cakkavattī saddhiṃ caturaṅginiyā senāya. Yasmiṃ kho pana, bhikkhave, padese cakkaratanaṃ patiṭṭhāti tattha rājā cakkavattī vāsaṃ upeti saddhiṃ caturaṅginiyā senāya. Ye kho pana, bhikkhave , puratthimāya disāya paṭirājāno te rājānaṃ cakkavattiṃ upasaṅkamitvā evamāhaṃsu – 『ehi kho, mahārāja! Svāgataṃ te, mahārāja [svāgataṃ mahārāja (sī. syā. kaṃ. pī.)]! Sakaṃ te, mahārāja! Anusāsa, mahārājā』ti . Rājā cakkavattī evamāha – 『pāṇo na hantabbo, adinnaṃ nādātabbaṃ, kāmesumicchā na caritabbā, musā na bhāsitabbā, majjaṃ na pātabbaṃ, yathābhuttañca bhuñjathā』ti. Ye kho pana, bhikkhave, puratthimāya disāya paṭirājāno te rañño cakkavattissa anuyantā [anuyuttā (sī. syā. kaṃ. pī.)] bhavanti [ahesuṃ (syā. kaṃ. ka.)].

『『Atha kho taṃ, bhikkhave, cakkaratanaṃ puratthimaṃ samuddaṃ ajjhogāhetvā [ajjhogahetvā (sī. syā. kaṃ. pī.)] paccuttaritvā dakkhiṇaṃ disaṃ pavattati…pe… dakkhiṇaṃ samuddaṃ ajjhogāhetvā paccuttaritvā pacchimaṃ disaṃ pavattati… pacchimaṃ samuddaṃ ajjhogāhetvā paccuttaritvā uttaraṃ disaṃ pavattati anvadeva rājā cakkavattī saddhiṃ caturaṅginiyā senāya. Yasmiṃ kho pana, bhikkhave, padese cakkaratanaṃ patiṭṭhāti tattha rājā cakkavattī vāsaṃ upeti saddhiṃ caturaṅginiyā senāya.

『『Ye kho pana, bhikkhave, uttarāya disāya paṭirājāno te rājānaṃ cakkavattiṃ upasaṅkamitvā evamāhaṃsu – 『ehi kho, mahārāja! Svāgataṃ te, mahārāja! Sakaṃ te, mahārāja! Anusāsa, mahārājā』ti. Rājā cakkavattī evamāha – 『pāṇo na hantabbo, adinnaṃ nādātabbaṃ, kāmesumicchā na caritabbā, musā na bhāsitabbā, majjaṃ na pātabbaṃ; yathābhuttañca bhuñjathā』ti. Ye kho pana, bhikkhave, uttarāya disāya paṭirājāno te rañño cakkavattissa anuyantā bhavanti.

『『Atha kho taṃ, bhikkhave, cakkaratanaṃ samuddapariyantaṃ pathaviṃ abhivijinitvā tameva rājadhāniṃ paccāgantvā rañño cakkavattissa antepuradvāre akkhāhataṃ maññe tiṭṭhati rañño cakkavattissa antepuradvāraṃ upasobhayamānaṃ. Rañño, bhikkhave, cakkavattissa evarūpaṃ cakkaratanaṃ pātubhavati.

以下是完整的簡體中文直譯: 256. 當這麼說時,一位比丘對世尊說:"尊者,能做個比喻嗎?""可以,比丘。"世尊說。"比丘們,就像轉輪王具足七寶和四種神通,因此而經歷樂和喜。是哪七種?比丘們,在這裡,灌頂剎帝利王在十五布薩日洗頭受齋戒,登上宮殿最高處,天輪寶出現,有千輻、輪緣、輪轂,各方面都很完美。灌頂剎帝利王看到后這樣想:'我聽說,如果灌頂剎帝利王在十五布薩日洗頭受齋戒,登上宮殿最高處,天輪寶出現,有千輻、輪緣、輪轂,各方面都很完美,他就是轉輪王。我是不是轉輪王呢?'" "然後,比丘們,灌頂剎帝利王左手拿水瓶,右手灑水在輪寶上,說:'愿輪寶轉動,愿輪寶征服!'然後,比丘們,那輪寶向東方轉動。轉輪王隨後跟著四種兵種。比丘們,輪寶停在哪裡,轉輪王就和四種兵種駐紮在那裡。比丘們,東方的諸小王來見轉輪王,說:'來吧,大王!歡迎您,大王!這是您的,大王!請您統治,大王!'轉輪王這樣說:'不可殺生,不可偷盜,不可邪淫,不可妄語,不可飲酒,要適量飲食。'比丘們,東方的諸小王就成為轉輪王的隨從。" 257. "然後,比丘們,那輪寶進入東海,又出來,向南方轉動...進入南海,又出來,向西方轉動...進入西海,又出來,向北方轉動,轉輪王隨後跟著四種兵種。比丘們,輪寶停在哪裡,轉輪王就和四種兵種駐紮在那裡。" "比丘們,北方的諸小王來見轉輪王,說:'來吧,大王!歡迎您,大王!這是您的,大王!請您統治,大王!'轉輪王這樣說:'不可殺生,不可偷盜,不可邪淫,不可妄語,不可飲酒;要適量飲食。'比丘們,北方的諸小王就成為轉輪王的隨從。" "然後,比丘們,那輪寶征服了四海之內的大地,回到王城,停在轉輪王的內宮門前,好像固定在軸上一樣,裝飾著轉輪王的內宮門。比丘們,轉輪王出現這樣的輪寶。"

『『Puna caparaṃ, bhikkhave, rañño cakkavattissa hatthiratanaṃ pātubhavati – sabbaseto sattappatiṭṭho iddhimā vehāsaṅgamo uposatho nāma nāgarājā. Taṃ disvāna rañño cakkavattissa cittaṃ pasīdati – 『bhaddakaṃ vata, bho, hatthiyānaṃ, sace damathaṃ upeyyā』ti. Atha kho taṃ, bhikkhave, hatthiratanaṃ seyyathāpi nāma bhaddo hatthājānīyo dīgharattaṃ suparidanto evameva damathaṃ upeti. Bhūtapubbaṃ, bhikkhave, rājā cakkavattī tameva hatthiratanaṃ vīmaṃsamāno pubbaṇhasamayaṃ abhiruhitvā samuddapariyantaṃ pathaviṃ anusaṃyāyitvā tameva rājadhāniṃ paccāgantvā pātarāsamakāsi. Rañño, bhikkhave, cakkavattissa evarūpaṃ hatthiratanaṃ pātubhavati.

『『Puna caparaṃ, bhikkhave, rañño cakkavattissa assaratanaṃ pātubhavati – sabbaseto kāḷasīso muñjakeso iddhimā vehāsaṅgamo valāhako nāma assarājā. Taṃ disvāna rañño cakkavattissa cittaṃ pasīdati – 『bhaddakaṃ vata, bho, assayānaṃ, sace damathaṃ upeyyā』ti. Atha kho taṃ, bhikkhave, assaratanaṃ seyyathāpi nāma bhaddo assājānīyo dīgharattaṃ suparidanto evameva damathaṃ upeti. Bhūtapubbaṃ, bhikkhave, rājā cakkavattī tameva assaratanaṃ vīmaṃsamāno pubbaṇhasamayaṃ abhiruhitvā samuddapariyantaṃ pathaviṃ anusaṃyāyitvā tameva rājadhāniṃ paccāgantvā pātarāsamakāsi. Rañño, bhikkhave, cakkavattissa evarūpaṃ assaratanaṃ pātubhavati.

『『Puna caparaṃ, bhikkhave, rañño cakkavattissa maṇiratanaṃ pātubhavati. So hoti maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato . Tassa kho pana, bhikkhave, maṇiratanassa ābhā samantā yojanaṃ phuṭā hoti. Bhūtapubbaṃ, bhikkhave, rājā cakkavattī tameva maṇiratanaṃ vīmaṃsamāno caturaṅginiṃ senaṃ sannayhitvā maṇiṃ dhajaggaṃ āropetvā rattandhakāratimisāya pāyāsi. Ye kho pana, bhikkhave, samantā gāmā ahesuṃ te tenobhāsena kammante payojesuṃ 『divā』ti maññamānā. Rañño, bhikkhave, cakkavattissa evarūpaṃ maṇiratanaṃ pātubhavati.

『『Puna caparaṃ, bhikkhave, rañño cakkavattissa itthiratanaṃ pātubhavati. Sā abhirūpā dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā nātidīghā nātirassā nātikisā nātithūlā nātikāḷikā [nātikāḷī (sī. pī.)] nāccodātā, atikkantā mānusaṃ vaṇṇaṃ, appattā dibbaṃ vaṇṇaṃ. Tassa kho pana, bhikkhave, itthiratanassa evarūpo kāyasamphasso hoti seyyathāpi nāma tūlapicuno vā kappāsapicuno vā. Tassa kho pana, bhikkhave, itthiratanassa sīte uṇhāni gattāni honti, uṇhe sītāni gattāni honti. Tassa kho pana, bhikkhave, itthiratanassa kāyato candanagandho vāyati, mukhato uppalagandho vāyati. Taṃ kho pana, bhikkhave, itthiratanaṃ rañño cakkavattissa pubbuṭṭhāyinī hoti pacchānipātinī kiṃkārapaṭissāvinī manāpacārinī piyavādinī. Taṃ kho pana, bhikkhave, itthiratanaṃ rājānaṃ cakkavattiṃ manasāpi no aticarati, kuto pana kāyena? Rañño, bhikkhave, cakkavattissa evarūpaṃ itthiratanaṃ pātubhavati.

『『Puna caparaṃ, bhikkhave, rañño cakkavattissa gahapatiratanaṃ pātubhavati. Tassa kammavipākajaṃ dibbacakkhu pātubhavati, yena nidhiṃ passati sassāmikampi assāmikampi. So rājānaṃ cakkavattiṃ upasaṅkamitvā evamāha – 『appossukko tvaṃ, deva, hohi. Ahaṃ te dhanena dhanakaraṇīyaṃ [dhanena karaṇīyaṃ (ka.)] karissāmī』ti. Bhūtapubbaṃ, bhikkhave, rājā cakkavattī tameva gahapatiratanaṃ vīmaṃsamāno nāvaṃ abhiruhitvā majjhe gaṅgāya nadiyā sotaṃ ogāhitvā [ogahetvā (sī. pī.)] gahapatiratanaṃ etadavoca – 『attho me, gahapati, hiraññasuvaṇṇenā』ti. 『Tena hi, mahārāja, ekaṃ tīraṃ nāvā upetū』ti. 『Idheva me, gahapati, attho hiraññasuvaṇṇenā』ti. Atha kho taṃ, bhikkhave, gahapatiratanaṃ ubhohi hatthehi udake omasitvā pūraṃ hiraññasuvaṇṇassa kumbhiṃ uddharitvā rājānaṃ cakkavattiṃ etadavoca – 『alamettāvatā, mahārāja! Katamettāvatā, mahārāja! Pūjitamettāvatā, mahārājā』ti. Rājā cakkavattī evamāha – 『alamettāvatā, gahapati! Katamettāvatā, gahapati! Pūjitamettāvatā, gahapatī』ti . Rañño, bhikkhave, cakkavattissa evarūpaṃ gahapatiratanaṃ pātubhavati.

以下是完整的簡體中文直譯: 258. "再者,比丘們,轉輪王出現象寶。它全身潔白,有七個支撐點,具神通,能飛行,名叫'布薩'的龍王。轉輪王看到它后,心生歡喜:'這真是一匹好像,如果它能被馴服就好了。'然後,比丘們,那象寶就像一匹長期被很好馴服的良像一樣被馴服了。從前,比丘們,轉輪王爲了試驗那象寶,在清晨騎上它,巡遊四海之內的大地,然後回到王城吃早餐。比丘們,轉輪王出現這樣的象寶。" "再者,比丘們,轉輪王出現馬寶。它全身潔白,頭黑,鬃毛如茅草,具神通,能飛行,名叫'云'的馬王。轉輪王看到它后,心生歡喜:'這真是一匹好馬,如果它能被馴服就好了。'然後,比丘們,那馬寶就像一匹長期被很好馴服的良馬一樣被馴服了。從前,比丘們,轉輪王爲了試驗那馬寶,在清晨騎上它,巡遊四海之內的大地,然後回到王城吃早餐。比丘們,轉輪王出現這樣的馬寶。" "再者,比丘們,轉輪王出現摩尼寶。它是毗琉璃寶石,美麗,高貴,八面體,經過精心加工。比丘們,那摩尼寶的光芒照耀周圍一由旬。從前,比丘們,轉輪王爲了試驗那摩尼寶,整頓四種兵種,把摩尼寶安在旗頂上,在漆黑的夜裡出發。比丘們,周圍的村莊里的人們在那光芒下工作,以為是白天。比丘們,轉輪王出現這樣的摩尼寶。" "再者,比丘們,轉輪王出現女寶。她美麗,悅目,端莊,具有最高的膚色,不太高,不太矮,不太瘦,不太胖,不太黑,不太白,超越人間的美貌,但未達天界的美貌。比丘們,那女寶的身體觸感就像棉絮或木棉。比丘們,那女寶在寒冷時身體溫暖,在炎熱時身體涼爽。比丘們,那女寶的身體散發檀香,口中散發蓮花香。比丘們,那女寶比轉輪王早起晚睡,聽從命令,行為討人喜歡,言語親切。比丘們,那女寶即使在心裡也不會背叛轉輪王,更不用說身體了。比丘們,轉輪王出現這樣的女寶。" "再者,比丘們,轉輪王出現居士寶。由於業的果報,他獲得天眼,能看見有主和無主的寶藏。他來見轉輪王,這樣說:'大王,請您放心。我會為您處理財務上的事。'從前,比丘們,轉輪王爲了試驗那居士寶,登上船,到恒河中流,對居士寶說:'居士,我需要金銀。''那麼,大王,請讓船靠岸。''居士,我就在這裡需要金銀。'然後,比丘們,那居士寶用雙手在水中摸索,拿出一個裝滿金銀的罐子,對轉輪王說:'大王,這些夠了嗎?這些做得夠了嗎?這些供奉得夠了嗎?'轉輪王這樣說:'居士,這些夠了。這些做得夠了。這些供奉得夠了。'比丘們,轉輪王出現這樣的居士寶。"

『『Puna caparaṃ, bhikkhave, rañño cakkavattissa pariṇāyakaratanaṃ pātubhavati – paṇḍito byatto medhāvī paṭibalo rājānaṃ cakkavattiṃ upayāpetabbaṃ upayāpetuṃ [upaṭṭhapetabbaṃ upaṭṭhapetuṃ (sī. syā. kaṃ. pī.)] apayāpetabbaṃ apayāpetuṃ ṭhapetabbaṃ ṭhapetuṃ. So rājānaṃ cakkavattiṃ upasaṅkamitvā evamāha – 『appossukko tvaṃ , deva, hohi. Ahamanusāsissāmī』ti. Rañño, bhikkhave, cakkavattissa evarūpaṃ pariṇāyakaratanaṃ pātubhavati. Rājā, bhikkhave, cakkavattī imehi sattahi ratanehi samannāgato hoti.

『『Katamāhi catūhi iddhīhi? Idha, bhikkhave, rājā cakkavattī abhirūpo hoti dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato ativiya aññehi manussehi. Rājā, bhikkhave, cakkavattī imāya paṭhamāya iddhiyā samannāgato hoti.

『『Puna caparaṃ, bhikkhave, rājā cakkavattī dīghāyuko hoti ciraṭṭhitiko ativiya aññehi manussehi. Rājā, bhikkhave, cakkavattī imāya dutiyāya iddhiyā samannāgato hoti.

『『Puna caparaṃ, bhikkhave, rājā cakkavattī appābādho hoti appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya ativiya aññehi manussehi. Rājā, bhikkhave, cakkavattī imāya tatiyāya iddhiyā samannāgato hoti.

『『Puna caparaṃ, bhikkhave, rājā cakkavattī brāhmaṇagahapatikānaṃ piyo hoti manāpo. Seyyathāpi, bhikkhave, pitā puttānaṃ piyo hoti manāpo, evameva kho, bhikkhave, rājā cakkavattī brāhmaṇagahapatikānaṃ piyo hoti manāpo. Raññopi, bhikkhave, cakkavattissa brāhmaṇagahapatikā piyā honti manāpā. Seyyathāpi, bhikkhave, pitu puttā piyā honti manāpā, evameva kho, bhikkhave, raññopi cakkavattissa brāhmaṇagahapatikā piyā honti manāpā.

『『Bhūtapubbaṃ , bhikkhave, rājā cakkavattī caturaṅginiyā senāya uyyānabhūmiṃ niyyāsi. Atha kho, bhikkhave, brāhmaṇagahapatikā rājānaṃ cakkavattiṃ upasaṅkamitvā evamāhaṃsu – 『ataramāno, deva, yāhi yathā taṃ mayaṃ cirataraṃ passeyyāmā』ti. Rājāpi, bhikkhave, cakkavattī sārathiṃ āmantesi – 『ataramāno , sārathi, pesehi yathā maṃ brāhmaṇagahapatikā cirataraṃ passeyyu』nti. Rājā, bhikkhave, cakkavattī imāya catutthāya iddhiyā samannāgato hoti. Rājā, bhikkhave, cakkavattī imāhi catūhi iddhīhi samannāgato hoti.

『『Taṃ kiṃ maññatha, bhikkhave, api nu kho rājā cakkavattī imehi sattahi ratanehi samannāgato imāhi catūhi ca iddhīhi tatonidānaṃ sukhaṃ somanassaṃ paṭisaṃvediyethā』』ti? 『『Ekamekenapi, bhante, ratanena [tena ratanena (sī.)] samannāgato rājā cakkavattī tatonidānaṃ sukhaṃ somanassaṃ paṭisaṃvediyetha, ko pana vādo sattahi ratanehi catūhi ca iddhīhī』』ti?

以下是完整的簡體中文直譯: "再者,比丘們,轉輪王出現主兵臣寶。他聰明、睿智、有智慧,能夠使轉輪王接近應接近的,遠離應遠離的,安置應安置的。他來見轉輪王,這樣說:'大王,請您放心。我會指導您。'比丘們,轉輪王出現這樣的主兵臣寶。比丘們,轉輪王具足這七寶。" 259. "哪四種神通?比丘們,在這裡,轉輪王長相端正,悅目,端莊,具有最高的膚色,遠勝其他人。比丘們,轉輪王具足這第一種神通。" "再者,比丘們,轉輪王長壽,壽命長久,遠勝其他人。比丘們,轉輪王具足這第二種神通。" "再者,比丘們,轉輪王少病少惱,具有平衡的消化能力,不太冷不太熱,遠勝其他人。比丘們,轉輪王具足這第三種神通。" "再者,比丘們,轉輪王為婆羅門和居士所喜愛、所喜悅。比丘們,就像父親為兒子所喜愛、所喜悅,同樣地,比丘們,轉輪王為婆羅門和居士所喜愛、所喜悅。比丘們,婆羅門和居士也為轉輪王所喜愛、所喜悅。比丘們,就像兒子為父親所喜愛、所喜悅,同樣地,比丘們,婆羅門和居士也為轉輪王所喜愛、所喜悅。" "從前,比丘們,轉輪王帶著四種兵種去遊園。然後,比丘們,婆羅門和居士來見轉輪王,這樣說:'大王,請慢慢走,讓我們能多看看您。'比丘們,轉輪王也對御者說:'御者,請慢慢駕駛,讓婆羅門和居士能多看看我。'比丘們,轉輪王具足這第四種神通。比丘們,轉輪王具足這四種神通。" "比丘們,你們怎麼認為,轉輪王具足這七寶和這四種神通,會不會因此而經歷樂和喜?" "尊者,即使只具足其中一寶,轉輪王也會因此而經歷樂和喜,更不用說七寶和四種神通了。"

Atha kho bhagavā parittaṃ pāṇimattaṃ pāsāṇaṃ gahetvā bhikkhū āmantesi – 『『taṃ kiṃ maññatha, bhikkhave, katamo nu kho mahantataro – yo cāyaṃ mayā paritto pāṇimatto pāsāṇo gahito yo ca himavā pabbatarājā』』ti? 『『Appamattako ayaṃ, bhante, bhagavatā paritto pāṇimatto pāsāṇo gahito; himavantaṃ pabbatarājānaṃ upanidhāya saṅkhampi na upeti; kalabhāgampi na upeti; upanidhampi na upetī』』ti. 『『Evameva kho, bhikkhave, yaṃ rājā cakkavattī sattahi ratanehi samannāgato catūhi ca iddhīhi tatonidānaṃ sukhaṃ somanassaṃ paṭisaṃvedeti taṃ dibbassa sukhassa upanidhāya saṅkhampi na upeti; kalabhāgampi na upeti; upanidhampi na upeti』』.

『『Sa kho so, bhikkhave, paṇḍito sace kadāci karahaci dīghassa addhuno accayena manussattaṃ āgacchati, yāni tāni uccākulāni – khattiyamahāsālakulaṃ vā brāhmaṇamahāsālakulaṃ vā gahapatimahāsālakulaṃ vā tathārūpe kule paccājāyati aḍḍhe mahaddhane mahābhoge pahūtajātarūparajate pahūtavittūpakaraṇe pahūtadhanadhaññe. So ca hoti abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato, lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa. So kāyena sucaritaṃ carati, vācāya sucaritaṃ carati, manasā sucaritaṃ carati. So kāyena sucaritaṃ caritvā, vācāya sucaritaṃ caritvā, manasā sucaritaṃ caritvā, kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Seyyathāpi, bhikkhave, akkhadhutto paṭhameneva kaṭaggahena mahantaṃ bhogakkhandhaṃ adhigaccheyya; appamattako so, bhikkhave, kaṭaggaho yaṃ so akkhadhutto paṭhameneva kaṭaggahena mahantaṃ bhogakkhandhaṃ adhigaccheyya. Atha kho ayameva tato mahantataro kaṭaggaho yaṃ so paṇḍito kāyena sucaritaṃ caritvā, vācāya sucaritaṃ caritvā, manasā sucaritaṃ caritvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Ayaṃ, bhikkhave, kevalā paripūrā paṇḍitabhūmī』』ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Bālapaṇḍitasuttaṃ niṭṭhitaṃ navamaṃ.

Devadūtasuttaṃ
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 –

『『Seyyathāpi, bhikkhave, dve agārā sadvārā [sandhidvārā (ka.)], tattha cakkhumā puriso majjhe ṭhito passeyya manusse gehaṃ pavisantepi nikkhamantepi anucaṅkamantepi anuvicarantepi; evameva kho ahaṃ, bhikkhave, dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāmi – 『ime vata bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā; te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā; te kāyassa bhedā paraṃ maraṇā manussesu upapannā. Ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā ; te kāyassa bhedā paraṃ maraṇā pettivisayaṃ upapannā. Ime vā pana bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā; te kāyassa bhedā paraṃ maraṇā tiracchānayoniṃ upapannā. Ime vā pana bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā; te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā』』』ti.

以下是完整的簡體中文直譯: 260. 然後世尊拿起一小塊石頭,對比丘們說:"比丘們,你們怎麼認為,哪個更大 - 我拿的這小塊石頭,還是喜馬拉雅山王?""尊者,世尊拿的這小塊石頭很小。與喜馬拉雅山王相比,它不及其百分之一,千分之一,甚至連比較都不能比較。""同樣地,比丘們,轉輪王具足七寶和四種神通所經歷的樂和喜,與天界的快樂相比,不及其百分之一,千分之一,甚至連比較都不能比較。" "比丘們,如果那個智者經過很長很長的時間,有時候得以再生為人,他會生在高貴的家庭 - 剎帝利大族家庭、婆羅門大族家庭或居士大族家庭。他生在這樣的家庭里,富有,大富,大財,有很多金銀,很多財物,很多財富和穀物。而且他長相端正,悅目,端莊,具有最高的膚色,得到食物、飲料、衣服、車乘、花環、香料、塗油、床、住處和燈具。他以身行善行,以語行善行,以意行善行。他以身行善行,以語行善行,以意行善行后,身壞命終,會生在善趣、天界。比丘們,就像賭徒第一次擲骰子就贏得大筆財富;比丘們,賭徒第一次擲骰子就贏得大筆財富,這樣的收穫還算小。比丘們,更大的收穫是智者以身行善行,以語行善行,以意行善行后,身壞命終,生在善趣、天界。比丘們,這就是完全圓滿的智者之地。" 這是世尊所說。那些比丘滿意歡喜世尊所說。愚者智者經第九結束。 10. 天使經 261. 如是我聞。一時,世尊住舍衛城(現在的薩赫特-默赫特)祇樹給孤獨園。在那裡,世尊對比丘們說:"比丘們。""尊者。"那些比丘回答世尊。世尊這樣說: "比丘們,就像有兩間有門的房子,一個有眼睛的人站在中間能看到人們進出房子,在裡面走動;同樣地,比丘們,我以清凈超人的天眼看見眾生死時生時,低賤高貴,美麗醜陋,幸運不幸,我了知眾生隨業而去 - '這些尊貴的眾生具足身善行、語善行、意善行,不誹謗聖者,具正見,受持正見業;他們身壞命終后,生在善趣、天界。或者這些尊貴的眾生具足身善行、語善行、意善行,不誹謗聖者,具正見,受持正見業;他們身壞命終后,生在人間。這些尊貴的眾生具足身惡行、語惡行、意惡行,誹謗聖者,具邪見,受持邪見業;他們身壞命終后,生在餓鬼界。或者這些尊貴的眾生具足身惡行、語惡行、意惡行,誹謗聖者,具邪見,受持邪見業;他們身壞命終后,生在畜生道。或者這些尊貴的眾生具足身惡行、語惡行、意惡行,誹謗聖者,具邪見,受持邪見業;他們身壞命終后,生在惡趣、墮處、地獄。'"

『『Tamenaṃ, bhikkhave, nirayapālā nānābāhāsu gahetvā yamassa rañño dassenti – 『ayaṃ, deva, puriso amatteyyo apetteyyo asāmañño abrāhmañño, na kule jeṭṭhāpacāyī. Imassa devo daṇḍaṃ paṇetū』ti. Tamenaṃ, bhikkhave, yamo rājā paṭhamaṃ devadūtaṃ samanuyuñjati samanugāhati samanubhāsati – 『ambho purisa, na tvaṃ addasa manussesu paṭhamaṃ devadūtaṃ pātubhūta』nti? So evamāha – 『nāddasaṃ, bhante』ti.

『『Tamenaṃ, bhikkhave, yamo rājā evamāha – 『ambho purisa, na tvaṃ addasa manussesu daharaṃ kumāraṃ mandaṃ uttānaseyyakaṃ sake muttakarīse palipannaṃ semāna』nti? So evamāha – 『addasaṃ, bhante』』』ti.

『『Tamenaṃ, bhikkhave, yamo rājā evamāha – 『ambho purisa, tassa te viññussa sato mahallakassa na etadahosi – ahampi khomhi jātidhammo, jātiṃ anatīto. Handāhaṃ kalyāṇaṃ karomi kāyena vācāya manasā』ti? So evamāha – 『nāsakkhissaṃ, bhante, pamādassaṃ, bhante』』』ti.

『『Tamenaṃ , bhikkhave, yamo rājā evamāha – 『ambho purisa, pamādavatāya na kalyāṇamakāsi kāyena vācāya manasā. Taggha tvaṃ, ambho purisa, tathā karissanti yathā taṃ pamattaṃ. Taṃ kho pana te etaṃ pāpakammaṃ [pāpaṃ kammaṃ (sī. pī.)] neva mātarā kataṃ na pitarā kataṃ na bhātarā kataṃ na bhaginiyā kataṃ na mittāmaccehi kataṃ na ñātisālohitehi kataṃ na samaṇabrāhmaṇehi kataṃ na devatāhi kataṃ, tayāvetaṃ pāpakammaṃ [pāpaṃ kammaṃ (sī. pī.)] kataṃ, tvaññevetassa vipākaṃ paṭisaṃvedissasī』』』ti.

『『Tamenaṃ, bhikkhave, yamo rājā paṭhamaṃ devadūtaṃ samanuyuñjitvā samanugāhitvā samanubhāsitvā dutiyaṃ devadūtaṃ samanuyuñjati samanugāhati samanubhāsati – 『ambho purisa, na tvaṃ addasa manussesu dutiyaṃ devadūtaṃ pātubhūta』nti? So evamāha – 『nāddasaṃ, bhante』』』ti.

『『Tamenaṃ, bhikkhave, yamo rājā evamāha – 『ambho purisa, na tvaṃ addasa manussesu itthiṃ vā purisaṃ vā ( ) [(āsītikaṃ vā nāvutikaṃ vā vassasatikaṃ vā jātiyā) (ka. sī. syā. kaṃ. pī.) tikaṅguttarepi] jiṇṇaṃ gopānasivaṅkaṃ bhoggaṃ daṇḍaparāyanaṃ pavedhamānaṃ gacchantaṃ āturaṃ gatayobbanaṃ khaṇḍadantaṃ palitakesaṃ vilūnaṃ khalitasiraṃ [khalitaṃsiro (sī.), khalitaṃsiraṃ (syā. kaṃ. pī.)] valinaṃ tilakāhatagatta』nti? So evamāha – 『addasaṃ, bhante』』』ti.

『『Tamenaṃ , bhikkhave, yamo rājā evamāha – 『ambho purisa, tassa te viññussa sato mahallakassa na etadahosi – ahampi khomhi jarādhammo, jaraṃ anatīto. Handāhaṃ kalyāṇaṃ karomi kāyena vācāya manasā』ti? So evamāha – 『nāsakkhissaṃ, bhante, pamādassaṃ, bhante』』』ti.

『『Tamenaṃ, bhikkhave, yamo rājā evamāha – 『ambho purisa, pamādavatāya na kalyāṇamakāsi kāyena vācāya manasā. Taggha tvaṃ, ambho purisa, tathā karissanti yathā taṃ pamattaṃ. Taṃ kho pana te etaṃ pāpakammaṃ neva mātarā kataṃ na pitarā kataṃ na bhātarā kataṃ na bhaginiyā kataṃ na mittāmaccehi kataṃ na ñātisālohitehi kataṃ na samaṇabrāhmaṇehi kataṃ na devatāhi kataṃ, tayāvetaṃ pāpakammaṃ kataṃ, tvaññevetassa vipākaṃ paṭisaṃvedissasī』』』ti.

以下是完整的簡體中文直譯: 262. "比丘們,那時地獄守衛抓住他的手臂,帶到閻摩王面前,說:'陛下,這個人不孝敬母親,不孝敬父親,不尊重沙門,不尊重婆羅門,不敬重家中長輩。請陛下懲罰他。'比丘們,那時閻摩王詢問、追究、盤問他關於第一個天使:'喂,你這個人,你沒有看到人間出現第一個天使嗎?'他回答說:'尊者,我沒有看到。'" "比丘們,那時閻摩王這樣說:'喂,你這個人,你沒有看到人間有嬰兒、小孩,軟弱無力,仰臥在自己的糞尿中嗎?'他回答說:'尊者,我看到了。'" "比丘們,那時閻摩王這樣說:'喂,你這個人,你有智慧,已經長大,難道沒有想到:我也是會生的,沒有超越生。來吧,我要以身、語、意行善?'他回答說:'尊者,我做不到,尊者,我放逸了。'" "比丘們,那時閻摩王這樣說:'喂,你這個人,由於放逸,你沒有以身、語、意行善。確實,你這個人,他們會像對待放逸者那樣對待你。但是這個惡業不是你母親做的,不是你父親做的,不是你兄弟做的,不是你姐妹做的,不是你朋友和同事做的,不是你親戚做的,不是沙門婆羅門做的,不是天神做的,這個惡業是你自己做的,你將自己承受其果報。'" 263. "比丘們,閻摩王詢問、追究、盤問他關於第一個天使后,又詢問、追究、盤問他關於第二個天使:'喂,你這個人,你沒有看到人間出現第二個天使嗎?'他回答說:'尊者,我沒有看到。'" "比丘們,那時閻摩王這樣說:'喂,你這個人,你沒有看到人間有男人或女人,年老、彎腰如椽、佝僂、拄杖而行、顫抖、步履蹣跚、衰老、失去青春、牙齒脫落、頭髮花白、稀疏、禿頂、面板皺紋、身體長滿斑點嗎?'他回答說:'尊者,我看到了。'" "比丘們,那時閻摩王這樣說:'喂,你這個人,你有智慧,已經長大,難道沒有想到:我也是會老的,沒有超越老。來吧,我要以身、語、意行善?'他回答說:'尊者,我做不到,尊者,我放逸了。'" "比丘們,那時閻摩王這樣說:'喂,你這個人,由於放逸,你沒有以身、語、意行善。確實,你這個人,他們會像對待放逸者那樣對待你。但是這個惡業不是你母親做的,不是你父親做的,不是你兄弟做的,不是你姐妹做的,不是你朋友和同事做的,不是你親戚做的,不是沙門婆羅門做的,不是天神做的,這個惡業是你自己做的,你將自己承受其果報。'"

『『Tamenaṃ, bhikkhave, yamo rājā dutiyaṃ devadūtaṃ samanuyuñjitvā samanugāhitvā samanubhāsitvā tatiyaṃ devadūtaṃ samanuyuñjati samanugāhati samanubhāsati – 『ambho purisa, na tvaṃ addasa manussesu tatiyaṃ devadūtaṃ pātubhūta』nti? So evamāha – 『nāddasaṃ, bhante』』』ti.

『『Tamenaṃ, bhikkhave, yamo rājā evamāha – 『ambho purisa, na tvaṃ addasa manussesu itthiṃ vā purisaṃ vā ābādhikaṃ dukkhitaṃ bāḷhagilānaṃ sake muttakarīse palipannaṃ semānaṃ aññehi vuṭṭhāpiyamānaṃ aññehi saṃvesiyamāna』nti? So evamāha – 『addasaṃ, bhante』』』ti.

『『Tamenaṃ, bhikkhave, yamo rājā evamāha – 『ambho purisa, tassa te viññussa sato mahallakassa na etadahosi – ahampi khomhi byādhidhammo , byādhiṃ anatīto. Handāhaṃ kalyāṇaṃ karomi kāyena vācāya manasā』ti? So evamāha – 『nāsakkhissaṃ, bhante, pamādassaṃ, bhante』』』ti.

『『Tamenaṃ, bhikkhave, yamo rājā evamāha – 『ambho purisa, pamādavatāya na kalyāṇamakāsi kāyena vācāya manasā. Taggha tvaṃ, ambho purisa, tathā karissanti yathā taṃ pamattaṃ. Taṃ kho pana te etaṃ pāpakammaṃ neva mātarā kataṃ na pitarā kataṃ na bhātarā kataṃ na bhaginiyā kataṃ na mittāmaccehi kataṃ na ñātisālohitehi kataṃ na samaṇabrāhmaṇehi kataṃ na devatāhi kataṃ, tayāvetaṃ pāpakammaṃ kataṃ, tvaññevetassa vipākaṃ paṭisaṃvedissasī』』』ti.

『『Tamenaṃ, bhikkhave, yamo rājā tatiyaṃ devadūtaṃ samanuyuñjitvā samanugāhitvā samanubhāsitvā catutthaṃ devadūtaṃ samanuyuñjati samanugāhati samanubhāsati – 『ambho purisa, na tvaṃ addasa manussesu catutthaṃ devadūtaṃ pātubhūta』nti? So evamāha – 『nāddasaṃ, bhante』』』ti.

『『Tamenaṃ, bhikkhave, yamo rājā evamāha – 『ambho purisa, na tvaṃ addasa manussesu rājāno coraṃ āgucāriṃ gahetvā vividhā kammakāraṇā kārente – kasāhipi tāḷente vettehipi tāḷente addhadaṇḍakehipi tāḷente hatthampi chindante pādampi chindante hatthapādampi chindante kaṇṇampi chindante nāsampi chindante kaṇṇanāsampi chindante bilaṅgathālikampi karonte saṅkhamuṇḍikampi karonte rāhumukhampi karonte jotimālikampi karonte hatthapajjotikampi karonte erakavattikampi karonte cīrakavāsikampi karonte eṇeyyakampi karonte baḷisamaṃsikampi karonte kahāpaṇikampi karonte khārāpatacchikampi karonte palighaparivattikampi karonte palālapīṭhakampi karonte tattenapi telena osiñcante sunakhehipi khādāpente jīvantampi sūle uttāsente asināpi sīsaṃ chindante』ti? So evamāha – 『addasaṃ, bhante』』』ti.

『『Tamenaṃ, bhikkhave, yamo rājā evamāha – 『ambho purisa, tassa te viññussa sato mahallakassa na etadahosi – ye kira, bho, pāpakāni kammāni karonti te diṭṭheva dhamme evarūpā vividhā kammakāraṇā karīyanti, kimaṅgaṃ [kimaṅga (sī. pī.)] pana parattha ! Handāhaṃ kalyāṇaṃ karomi kāyena vācāya manasā』ti? So evamāha – 『nāsakkhissaṃ, bhante, pamādassaṃ, bhante』』』ti.

『『Tamenaṃ, bhikkhave, yamo rājā evamāha – 『ambho purisa, pamādavatāya na kalyāṇamakāsi kāyena vācāya manasā. Taggha tvaṃ, ambho purisa, tathā karissanti yathā taṃ pamattaṃ. Taṃ kho pana te etaṃ pāpakammaṃ neva mātarā kataṃ na pitarā kataṃ na bhātarā kataṃ na bhaginiyā kataṃ na mittāmaccehi kataṃ na ñātisālohitehi kataṃ na samaṇabrāhmaṇehi kataṃ na devatāhi kataṃ, tayāvetaṃ pāpakammaṃ kataṃ, tvaññevetassa vipākaṃ paṭisaṃvedissasī』』』ti.

以下是完整的簡體中文直譯: 264. "比丘們,閻摩王詢問、追究、盤問他關於第二個天使后,又詢問、追究、盤問他關於第三個天使:'喂,你這個人,你沒有看到人間出現第三個天使嗎?'他回答說:'尊者,我沒有看到。'" "比丘們,那時閻摩王這樣說:'喂,你這個人,你沒有看到人間有男人或女人,生病、痛苦、重病,躺在自己的糞尿中,需要別人扶起,需要別人安置嗎?'他回答說:'尊者,我看到了。'" "比丘們,那時閻摩王這樣說:'喂,你這個人,你有智慧,已經長大,難道沒有想到:我也是會病的,沒有超越病。來吧,我要以身、語、意行善?'他回答說:'尊者,我做不到,尊者,我放逸了。'" "比丘們,那時閻摩王這樣說:'喂,你這個人,由於放逸,你沒有以身、語、意行善。確實,你這個人,他們會像對待放逸者那樣對待你。但是這個惡業不是你母親做的,不是你父親做的,不是你兄弟做的,不是你姐妹做的,不是你朋友和同事做的,不是你親戚做的,不是沙門婆羅門做的,不是天神做的,這個惡業是你自己做的,你將自己承受其果報。'" 265. "比丘們,閻摩王詢問、追究、盤問他關於第三個天使后,又詢問、追究、盤問他關於第四個天使:'喂,你這個人,你沒有看到人間出現第四個天使嗎?'他回答說:'尊者,我沒有看到。'" "比丘們,那時閻摩王這樣說:'喂,你這個人,你沒有看到人間有國王抓住盜賊、罪犯,對他們施以各種刑罰 - 用鞭子抽打,用藤條抽打,用短棍抽打,砍斷手,砍斷腳,砍斷手腳,割耳,割鼻,割耳鼻,施以酸粥刑,施以貝殼刑,施以羅侯口刑,施以火鬘刑,施以手炬刑,施以茅草衣刑,施以樹皮衣刑,施以羚羊刑,施以鉤肉刑,施以銅錢刑,施以鹼洗刑,施以轉軸刑,施以草蓆刑,澆熱油,讓狗咬,活活刺在木樁上,用劍砍頭嗎?'他回答說:'尊者,我看到了。'" "比丘們,那時閻摩王這樣說:'喂,你這個人,你有智慧,已經長大,難道沒有想到:確實,那些做惡業的人,現世就受如此各種刑罰,更何況來世!來吧,我要以身、語、意行善?'他回答說:'尊者,我做不到,尊者,我放逸了。'" "比丘們,那時閻摩王這樣說:'喂,你這個人,由於放逸,你沒有以身、語、意行善。確實,你這個人,他們會像對待放逸者那樣對待你。但是這個惡業不是你母親做的,不是你父親做的,不是你兄弟做的,不是你姐妹做的,不是你朋友和同事做的,不是你親戚做的,不是沙門婆羅門做的,不是天神做的,這個惡業是你自己做的,你將自己承受其果報。'"

『『Tamenaṃ, bhikkhave, yamo rājā catutthaṃ devadūtaṃ samanuyuñjitvā samanugāhitvā samanubhāsitvā pañcamaṃ devadūtaṃ samanuyuñjati samanugāhati samanubhāsati – 『ambho purisa, na tvaṃ addasa manussesu pañcamaṃ devadūtaṃ pātubhūta』nti? So evamāha – 『nāddasaṃ, bhante』』』ti.

『『Tamenaṃ, bhikkhave, yamo rājā evamāha – 『ambho purisa, na tvaṃ addasa manussesu itthiṃ vā purisaṃ vā ekāhamataṃ vā dvīhamataṃ vā tīhamataṃ vā uddhumātakaṃ vinīlakaṃ vipubbakajāta』nti? So evamāha – 『addasaṃ, bhante』』』ti.

『『Tamenaṃ , bhikkhave, yamo rājā evamāha – 『ambho purisa, tassa te viññussa sato mahallakassa na etadahosi – ahampi khomhi maraṇadhammo, maraṇaṃ anatīto. Handāhaṃ kalyāṇaṃ karomi kāyena vācāya manasā』ti? So evamāha – 『nāsakkhissaṃ, bhante, pamādassaṃ, bhante』』』ti.

『『Tamenaṃ, bhikkhave, yamo rājā evamāha – 『ambho purisa, pamādavatāya na kalyāṇamakāsi kāyena vācāya manasā. Taggha tvaṃ, ambho purisa, tathā karissanti yathā taṃ pamattaṃ. Taṃ kho pana te etaṃ pāpakammaṃ neva mātarā kataṃ na pitarā kataṃ na bhātarā kataṃ na bhaginiyā kataṃ na mittāmaccehi kataṃ na ñātisālohitehi kataṃ na samaṇabrāhmaṇehi kataṃ na devatāhi kataṃ, tayāvetaṃ pāpakammaṃ kataṃ, tvaññevetassa vipākaṃ paṭisaṃvedissasī』』』ti.

『『Tamenaṃ, bhikkhave, yamo rājā pañcamaṃ devadūtaṃ samanuyuñjitvā samanugāhitvā samanubhāsitvā tuṇhī hoti. Tamenaṃ, bhikkhave, nirayapālā pañcavidhabandhanaṃ nāma kammakāraṇaṃ karonti – tattaṃ ayokhilaṃ hatthe gamenti, tattaṃ ayokhilaṃ dutiye hatthe gamenti, tattaṃ ayokhilaṃ pāde gamenti, tattaṃ ayokhilaṃ dutiye pāde gamenti, tattaṃ ayokhilaṃ majjheurasmiṃ gamenti. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṃ karoti yāva na taṃ pāpakammaṃ byantīhoti. Tamenaṃ, bhikkhave, nirayapālā saṃvesetvā kuṭhārīhi tacchanti…pe… tamenaṃ, bhikkhave, nirayapālā uddhaṃpādaṃ adhosiraṃ gahetvā vāsīhi tacchanti…pe… tamenaṃ, bhikkhave, nirayapālā rathe yojetvā ādittāya pathaviyā sampajjalitāya sajotibhūtāya sārentipi, paccāsārentipi…pe… tamenaṃ, bhikkhave, nirayapālā mahantaṃ aṅgārapabbataṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ āropentipi oropentipi…pe… tamenaṃ, bhikkhave, nirayapālā uddhaṃpādaṃ adhosiraṃ gahetvā tattāya lohakumbhiyā pakkhipanti ādittāya sampajjalitāya sajotibhūtāya. So tattha pheṇuddehakaṃ paccati. So tattha pheṇuddehakaṃ paccamāno sakimpi uddhaṃ gacchati, sakimpi adho gacchati, sakimpi tiriyaṃ gacchati. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṅkaroti yāva na taṃ pāpakammaṃ byantīhoti. Tamenaṃ, bhikkhave, nirayapālā mahāniraye pakkhipanti. So kho pana, bhikkhave, mahānirayo –

『『Catukkaṇṇo catudvāro, vibhatto bhāgaso mito;

Ayopākārapariyanto, ayasā paṭikujjito.

『『Tassa ayomayā bhūmi, jalitā tejasāyutā;

Samantā yojanasataṃ, pharitvā tiṭṭhati sabbadā』』 .

以下是完整的簡體中文直譯: 266. "比丘們,閻摩王詢問、追究、盤問他關於第四個天使后,又詢問、追究、盤問他關於第五個天使:'喂,你這個人,你沒有看到人間出現第五個天使嗎?'他回答說:'尊者,我沒有看到。'" "比丘們,那時閻摩王這樣說:'喂,你這個人,你沒有看到人間有男人或女人,死了一天、兩天或三天,身體腫脹、發青、生膿嗎?'他回答說:'尊者,我看到了。'" "比丘們,那時閻摩王這樣說:'喂,你這個人,你有智慧,已經長大,難道沒有想到:我也是會死的,沒有超越死。來吧,我要以身、語、意行善?'他回答說:'尊者,我做不到,尊者,我放逸了。'" "比丘們,那時閻摩王這樣說:'喂,你這個人,由於放逸,你沒有以身、語、意行善。確實,你這個人,他們會像對待放逸者那樣對待你。但是這個惡業不是你母親做的,不是你父親做的,不是你兄弟做的,不是你姐妹做的,不是你朋友和同事做的,不是你親戚做的,不是沙門婆羅門做的,不是天神做的,這個惡業是你自己做的,你將自己承受其果報。'" 267. "比丘們,閻摩王詢問、追究、盤問他關於第五個天使后,就沉默了。比丘們,那時地獄守衛對他施以五種捆綁的刑罰 - 把燒紅的鐵釘釘入一隻手,把燒紅的鐵釘釘入另一隻手,把燒紅的鐵釘釘入一隻腳,把燒紅的鐵釘釘入另一隻腳,把燒紅的鐵釘釘入胸部中央。他在那裡感受劇烈、猛烈、尖銳、苦痛的感受,但不會死,直到那惡業消失。比丘們,那時地獄守衛讓他躺下,用斧頭劈砍...比丘們,那時地獄守衛把他倒掛著,用刨刀削...比丘們,那時地獄守衛把他套在車上,在燃燒、熾熱、發光的地面上拉來拉去...比丘們,那時地獄守衛讓他爬上爬下一座燃燒、熾熱、發光的巨大炭火山...比丘們,那時地獄守衛把他倒掛著,扔進燃燒、熾熱、發光的熱銅鍋里。他在那裡沸騰翻滾。他在那裡沸騰翻滾時,時而上浮,時而下沉,時而橫漂。他在那裡感受劇烈、猛烈、尖銳、苦痛的感受,但不會死,直到那惡業消失。比丘們,那時地獄守衛把他扔進大地獄。比丘們,那大地獄: 四角四門, 分割槽而立; 鐵墻圍繞, 鐵頂覆蓋。地面鐵造, 烈火燃燒; 四周百由旬, 永恒燃燒。"

『『Tassa kho pana, bhikkhave, mahānirayassa puratthimāya bhittiyā acci uṭṭhahitvā pacchimāya bhittiyā paṭihaññati, pacchimāya bhittiyā acci uṭṭhahitvā puratthimāya bhittiyā paṭihaññati, uttarāya bhittiyā acci uṭṭhahitvā dakkhiṇāya bhittiyā paṭihaññati, dakkhiṇāya bhittiyā acci uṭṭhahitvā uttarāya bhittiyā paṭihaññati, heṭṭhā acci uṭṭhahitvā upari paṭihaññati, uparito acci uṭṭhahitvā heṭṭhā paṭihaññati. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṅkaroti yāva na taṃ pāpakammaṃ byantīhoti.

『『Hoti kho so, bhikkhave, samayo yaṃ kadāci karahaci dīghassa addhuno accayena tassa mahānirayassa puratthimaṃ dvāraṃ apāpurīyati [avāpurīyati (sī.)]. So tattha sīghena javena dhāvati. Tassa sīghena javena dhāvato chavimpi ḍayhati, cammampi ḍayhati, maṃsampi ḍayhati, nhārumpi ḍayhati, aṭṭhīnipi sampadhūpāyanti, ubbhataṃ tādisameva hoti. Yato ca kho so, bhikkhave, bahusampatto hoti, atha taṃ dvāraṃ pidhīyati [pithīyati (sī. syā. kaṃ. pī.)]. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṅkaroti yāva na taṃ pāpakammaṃ byantīhoti.

『『Hoti kho so, bhikkhave, samayo yaṃ kadāci karahaci dīghassa addhuno accayena tassa mahānirayassa pacchimaṃ dvāraṃ apāpurīyati…pe… uttaraṃ dvāraṃ apāpurīyati…pe… dakkhiṇaṃ dvāraṃ apāpurīyati . So tattha sīghena javena dhāvati. Tassa sīghena javena dhāvato chavimpi ḍayhati, cammampi ḍayhati, maṃsampi ḍayhati, nhārumpi ḍayhati, aṭṭhīnipi sampadhūpāyanti, ubbhataṃ tādisameva hoti. Yato ca kho so, bhikkhave, bahusampatto hoti, atha taṃ dvāraṃ pidhīyati. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṅkaroti yāva na taṃ pāpakammaṃ byantīhoti.

『『Hoti kho so, bhikkhave, samayo yaṃ kadāci karahaci dīghassa addhuno accayena tassa mahānirayassa puratthimaṃ dvāraṃ apāpurīyati. So tattha sīghena javena dhāvati. Tassa sīghena javena dhāvato chavimpi ḍayhati, cammampi ḍayhati, maṃsampi ḍayhati, nhārumpi ḍayhati, aṭṭhīnipi sampadhūpāyanti, ubbhataṃ tādisameva hoti. So tena dvārena nikkhamati.

『『Tassa kho pana, bhikkhave, mahānirayassa samanantarā sahitameva mahanto gūthanirayo. So tattha patati. Tasmiṃ kho pana, bhikkhave, gūthaniraye sūcimukhā pāṇā chaviṃ chindanti, chaviṃ chetvā cammaṃ chindanti, cammaṃ chetvā maṃsaṃ chindanti, maṃsaṃ chetvā nhāruṃ chindanti, nhāruṃ chetvā aṭṭhiṃ chindanti, aṭṭhiṃ chetvā aṭṭhimiñjaṃ khādanti. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṅkaroti yāva na taṃ pāpakammaṃ byantīhoti.

『『Tassa kho pana, bhikkhave, gūthanirayassa samanantarā sahitameva mahanto kukkulanirayo. So tattha patati. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṅkaroti yāva na taṃ pāpakammaṃ byantīhoti.

『『Tassa kho pana, bhikkhave, kukkulanirayassa samanantarā sahitameva mahantaṃ simbalivanaṃ uddhaṃ [uccaṃ (syā. kaṃ.), ubbhato (ka.)] yojanamuggataṃ soḷasaṅgulakaṇṭakaṃ [soḷasaṅgulakaṇḍakaṃ (sī.)] ādittaṃ sampajjalitaṃ sajotibhūtaṃ. Tattha āropentipi oropentipi. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṅkaroti yāva na taṃ pāpakammaṃ byantīhoti.

『『Tassa kho pana, bhikkhave, simbalivanassa samanantarā sahitameva mahantaṃ asipattavanaṃ. So tattha pavisati. Tassa vāteritāni pattāni patitāni hatthampi chindanti, pādampi chindanti, hatthapādampi chindanti, kaṇṇampi chindanti, nāsampi chindanti, kaṇṇanāsampi chindanti. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṅkaroti yāva na taṃ pāpakammaṃ byantīhoti.

『『Tassa kho pana, bhikkhave, asipattavanassa samanantarā sahitameva mahatī khārodakā nadī [khārodikā nadī (sī.)]. So tattha patati. So tattha anusotampi vuyhati , paṭisotampi vuyhati, anusotapaṭisotampi vuyhati. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṅkaroti yāva na taṃ pāpakammaṃ byantīhoti.

以下是完整的簡體中文直譯: 268. "比丘們,那大地獄的東墻升起火焰,撞擊西墻;西墻升起火焰,撞擊東墻;北墻升起火焰,撞擊南墻;南墻升起火焰,撞擊北墻;底部升起火焰,撞擊頂部;頂部升起火焰,撞擊底部。他在那裡感受劇烈、猛烈、尖銳、苦痛的感受,但不會死,直到那惡業消失。" "比丘們,有時經過很長很長的時間,那大地獄的東門打開。他快速奔跑過去。他快速奔跑時,面板被燒,皮被燒,肉被燒,筋被燒,骨頭冒煙,抬起的腳也是如此。當他到達門口時,門又關上了。他在那裡感受劇烈、猛烈、尖銳、苦痛的感受,但不會死,直到那惡業消失。" "比丘們,有時經過很長很長的時間,那大地獄的西門打開...北門打開...南門打開。他快速奔跑過去。他快速奔跑時,面板被燒,皮被燒,肉被燒,筋被燒,骨頭冒煙,抬起的腳也是如此。當他到達門口時,門又關上了。他在那裡感受劇烈、猛烈、尖銳、苦痛的感受,但不會死,直到那惡業消失。" "比丘們,有時經過很長很長的時間,那大地獄的東門打開。他快速奔跑過去。他快速奔跑時,面板被燒,皮被燒,肉被燒,筋被燒,骨頭冒煙,抬起的腳也是如此。他從那門出去。" 269. "比丘們,緊接著那大地獄是一個巨大的糞尿地獄。他掉進去。比丘們,在那糞尿地獄裡,有鍼口般的生物咬破面板,咬破皮后咬破皮,咬破皮后咬破肉,咬破肉后咬破筋,咬破筋后咬破骨,咬破骨后吃骨髓。他在那裡感受劇烈、猛烈、尖銳、苦痛的感受,但不會死,直到那惡業消失。" "比丘們,緊接著那糞尿地獄是一個巨大的熱灰地獄。他掉進去。他在那裡感受劇烈、猛烈、尖銳、苦痛的感受,但不會死,直到那惡業消失。" "比丘們,緊接著那熱灰地獄是一個巨大的木棉樹林,高一由旬,有十六指長的刺,燃燒、熾熱、發光。他們讓他爬上爬下。他在那裡感受劇烈、猛烈、尖銳、苦痛的感受,但不會死,直到那惡業消失。" "比丘們,緊接著那木棉樹林是一個巨大的劍葉林。他進入其中。風吹落的葉子割斷他的手,割斷他的腳,割斷他的手腳,割斷他的耳,割斷他的鼻,割斷他的耳鼻。他在那裡感受劇烈、猛烈、尖銳、苦痛的感受,但不會死,直到那惡業消失。" "比丘們,緊接著那劍葉林是一條巨大的堿水河。他掉進去。他在那裡順流漂,逆流漂,順流逆流漂。他在那裡感受劇烈、猛烈、尖銳、苦痛的感受,但不會死,直到那惡業消失。"

『『Tamenaṃ, bhikkhave, nirayapālā balisena uddharitvā thale patiṭṭhāpetvā evamāhaṃsu – 『ambho purisa, kiṃ icchasī』ti? So evamāha – 『jighacchitosmi, bhante』ti. Tamenaṃ, bhikkhave, nirayapālā tattena ayosaṅkunā mukhaṃ vivaritvā ādittena sampajjalitena sajotibhūtena tattaṃ lohaguḷaṃ mukhe pakkhipanti ādittaṃ sampajjalitaṃ sajotibhūtaṃ. So tassa [taṃ tassa (ka.), tassa (sī. pī.)] oṭṭhampi dahati [ḍayhati (sī. syā. kaṃ. pī.)], mukhampi dahati, kaṇṭhampi dahati, urampi [udarampi (sī. syā. kaṃ.)] dahati, antampi antaguṇampi ādāya adhobhāgā nikkhamati. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṅkaroti yāva na taṃ pāpakammaṃ byantīhoti.

『『Tamenaṃ , bhikkhave, nirayapālā evamāhaṃsu – 『ambho purisa, kiṃ icchasī』ti? So evamāha – 『pipāsitosmi, bhante』ti. Tamenaṃ, bhikkhave, nirayapālā tattena ayosaṅkunā mukhaṃ vivaritvā ādittena sampajjalitena sajotibhūtena tattaṃ tambalohaṃ mukhe āsiñcanti ādittaṃ sampajjalitaṃ sajotibhūtaṃ. Taṃ tassa [ettha pana pāṭhabhedo natthi] oṭṭhampi dahati, mukhampi dahati, kaṇṭhampi dahati, urampi dahati, antampi antaguṇampi ādāya adhobhāgā nikkhamati. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṅkaroti, yāva na taṃ pāpakammaṃ byantīhoti. Tamenaṃ, bhikkhave, nirayapālā puna mahāniraye pakkhipanti.

『『Bhūtapubbaṃ, bhikkhave, yamassa rañño etadahosi – 『ye kira , bho, loke pāpakāni akusalāni kammāni karonti te evarūpā vividhā kammakāraṇā karīyanti. Aho vatāhaṃ manussattaṃ labheyyaṃ. Tathāgato ca loke uppajjeyya arahaṃ sammāsambuddho. Tañcāhaṃ bhagavantaṃ payirupāseyyaṃ. So ca me bhagavā dhammaṃ deseyya. Tassa cāhaṃ bhagavato dhammaṃ ājāneyya』nti. Taṃ kho panāhaṃ, bhikkhave, nāññassa samaṇassa vā brāhmaṇassa vā sutvā vadāmi, api ca yadeva sāmaṃ ñātaṃ sāmaṃ diṭṭhaṃ sāmaṃ viditaṃ tadevāhaṃ vadāmī』』ti.

以下是完整的簡體中文直譯: 270. "比丘們,那時地獄守衛用鉤子把他拉上岸,讓他站在地上,這樣說:'喂,你這個人,你想要什麼?'他回答說:'尊者,我餓了。'比丘們,那時地獄守衛用燒紅的鐵鉤撬開他的嘴,把燃燒、熾熱、發光的熱鐵丸塞進他嘴裡。它燒他的嘴唇,燒他的嘴,燒他的喉嚨,燒他的胸,帶著腸子和腸膜從下部出來。他在那裡感受劇烈、猛烈、尖銳、苦痛的感受,但不會死,直到那惡業消失。" "比丘們,那時地獄守衛這樣說:'喂,你這個人,你想要什麼?'他回答說:'尊者,我渴了。'比丘們,那時地獄守衛用燒紅的鐵鉤撬開他的嘴,把燃燒、熾熱、發光的熱銅水灌進他嘴裡。它燒他的嘴唇,燒他的嘴,燒他的喉嚨,燒他的胸,帶著腸子和腸膜從下部出來。他在那裡感受劇烈、猛烈、尖銳、苦痛的感受,但不會死,直到那惡業消失。比丘們,那時地獄守衛又把他扔進大地獄。" "比丘們,從前閻摩王這樣想:'確實,那些在世間做惡不善業的人,受如此各種刑罰。啊,但願我能得人身。如來、阿羅漢、正等正覺者出現於世。我能親近那位世尊。那位世尊為我說法。我能瞭解那位世尊的法。'比丘們,我說這話不是從其他沙門或婆羅門那裡聽來的,而是我自己所知、所見、所悟的,我才這樣說。"

Idamavoca bhagavā. Idaṃ vatvāna [idaṃ vatvā (sī. pī.) evamīdisesu ṭhānesu] sugato athāparaṃ etadavoca satthā –

『『Coditā devadūtehi, ye pamajjanti māṇavā;

Te dīgharattaṃ socanti, hīnakāyūpagā narā.

『『Ye ca kho devadūtehi, santo sappurisā idha;

Coditā nappamajjanti, ariyadhamme kudācanaṃ.

『『Upādāne bhayaṃ disvā, jātimaraṇasambhave;

Anupādā vimuccanti, jātimaraṇasaṅkhaye.

『『Te khemappattā sukhino, diṭṭhadhammābhinibbutā;

Sabbaverabhayātītā, sabbadukkhaṃ [sabbadukkhā (ka.)] upaccagu』』nti.

Devadūtasuttaṃ niṭṭhitaṃ dasamaṃ.

Suññatavaggo niṭṭhito tatiyo.

Tassuddānaṃ –

Dvidhāva suññatā hoti, abbhutadhammabākulaṃ;

Aciravatabhūmijanāmo, anuruddhupakkilesaṃ;

Bālapaṇḍito devadūtañca te dasāti.

以下是完整的簡體中文直譯: 271. 這是世尊所說。說了這個之後,善逝、導師又說了這個: "被天使警告, 卻放逸的人; 長久遭憂苦, 生於卑賤身。而此善人們, 被天使警告; 從不放逸于, 聖法任何時。見取著有怖, 生死所生起; 無取而解脫, 滅盡諸生死。他們得安穩, 快樂現法寂; 超越一切怖, 度脫諸苦厄。" 天使經第十結束。空品第三結束。其摘要如下: 兩種空性經, 未曾有法經和薄拘羅經, 阿支羅迦葉經和浮彌經, 阿那律經和隨煩惱經, 愚者智者經和天使經,這十經。