B0102030407cittasaṃyuttaṃ（質多相應）c3.5s

Cittasaṃyuttaṃ
Saṃyojanasuttaṃ
Ekaṃ samayaṃ sambahulā therā bhikkhū macchikāsaṇḍe viharanti ambāṭakavane. Tena kho pana samayena sambahulānaṃ therānaṃ bhikkhūnaṃ pacchābhattaṃ piṇḍapātapaṭikkantānaṃ maṇḍalamāḷe sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi – 『『『saṃyojana』nti vā, āvuso, 『saṃyojaniyā dhammā』ti vā ime dhammā nānatthā nānābyañjanā udāhu ekatthā byañjanameva nāna』』nti? Tatrekaccehi therehi bhikkhūhi evaṃ byākataṃ hoti – 『『『saṃyojana』nti vā, āvuso, 『saṃyojaniyā dhammā』ti vā ime dhammā nānatthā ceva nānābyañjanā cā』』ti. Ekaccehi therehi bhikkhūhi evaṃ byākataṃ hoti – 『『『saṃyojana』nti vā, āvuso, 『saṃyojaniyā dhammā』ti vā ime dhammā ekatthā byañjanameva nāna』』nti.

Tena kho pana samayena citto gahapati migapathakaṃ anuppatto hoti kenacideva karaṇīyena. Assosi kho citto gahapati sambahulānaṃ kira therānaṃ bhikkhūnaṃ pacchābhattaṃ piṇḍapātapaṭikkantānaṃ maṇḍalamāḷe sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi – 『『『saṃyojana』nti vā, āvuso, 『saṃyojaniyā dhammā』ti vā ime dhammā nānatthā nānābyañjanā udāhu ekatthā byañjanameva nāna』』nti? Tatrekaccehi therehi bhikkhūhi evaṃ byākataṃ – 『『『saṃyojana』nti vā, āvuso , 『saṃyojaniyā dhammā』ti vā ime dhammā nānatthā ceva nānābyañjanā cā』』ti. Ekaccehi therehi bhikkhūhi evaṃ byākataṃ 『saṃyojana』nti vā, āvuso 『saṃyojaniyā dhammā』ti vā ime dhammā ekatthā byañjanameva nānanti. Atha kho citto gahapati yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho citto gahapati there bhikkhū etadavoca – 『『sutaṃ metaṃ, bhante, sambahulānaṃ kira therānaṃ bhikkhūnaṃ pacchābhattaṃ piṇḍapātapaṭikkantānaṃ maṇḍalamāḷe sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi – 『saṃyojana』nti vā, āvuso, 『saṃyojaniyā dhammā』ti vā ime dhammā nānatthā nānābyañjanā udāhu ekatthā byañjanameva nāna』』nti? Ekaccehi therehi bhikkhūhi evaṃ byākataṃ – 『『『saṃyojana』nti vā, āvuso, 『saṃyojaniyā dhammā』ti vā ime dhammā nānatthā ceva nānābyañjanā cā』』ti. Ekaccehi therehi bhikkhūhi evaṃ byākataṃ 『『『saṃyojana』nti vā, āvuso, 『saṃyojaniyā dhammā』ti vā ime dhammā ekatthā byañjanameva nāna』』nti. 『『Evaṃ, gahapatī』』ti.

『『『Saṃyojana』nti vā, bhante, 『saṃyojaniyā dhammā』ti vā ime dhammā nānatthā ceva nānābyañjanā ca. Tena hi, bhante, upamaṃ vo karissāmi. Upamāyapidhekacce viññū purisā bhāsitassa atthaṃ ājānanti. Seyyathāpi, bhante, kāḷo ca balībaddo odāto ca balībaddo ekena dāmena vā yottena vā saṃyuttā assu. Yo nu kho evaṃ vadeyya – 『kāḷo balībaddo odātassa balībaddassa saṃyojanaṃ , odāto balībaddo kāḷassa balībaddassa saṃyojana』nti, sammā nu kho so vadamāno vadeyyā』』ti? 『『No hetaṃ, gahapati! Na kho, gahapati, kāḷo balībaddo odātassa balībaddassa saṃyojanaṃ, napi odāto balībaddo kāḷassa baḷībaddassa saṃyojanaṃ; yena kho te ekena dāmena vā yottena vā saṃyuttā taṃ tattha saṃyojana』』nti. 『『Evameva kho, bhante, na cakkhu rūpānaṃ saṃyojanaṃ, na rūpā cakkhussa saṃyojanaṃ; yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo taṃ tattha saṃyojanaṃ. Na sotaṃ saddānaṃ… na ghānaṃ gandhānaṃ… na jivhā rasānaṃ… na kāyo phoṭṭhabbānaṃ saṃyojanaṃ, na phoṭṭhabbā kāyassa saṃyojanaṃ; yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo taṃ tattha saṃyojanaṃ. Na mano dhammānaṃ saṃyojanaṃ, na dhammā manassa saṃyojanaṃ; yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo taṃ tattha saṃyojana』』nti. 『『Lābhā te, gahapati, suladdhaṃ te, gahapati, yassa te gambhīre buddhavacane paññācakkhu kamatī』』ti. Paṭhamaṃ.

Paṭhamaisidattasuttaṃ
心相應
結縛經有一次,許多長老比丘住在麻奇卡桑達(Macchikāsaṇḍa)的芒果園裡。那時,許多長老比丘在午餐后化緣回來,聚集在圓形會堂里坐著,他們之間產生了這樣的談話:"朋友們,這些法,'結縛'或'可結縛的法',是否意義不同、文字不同,還是意義相同而只是文字不同?"對此,一些長老比丘這樣回答:"朋友們,這些法,'結縛'或'可結縛的法',意義和文字都不同。"另一些長老比丘則這樣回答:"朋友們,這些法,'結縛'或'可結縛的法',意義相同,只是文字不同。" 那時,居士質多因某些事務來到鹿徑(Migapathaka)。居士質多聽說許多長老比丘在午餐后化緣回來,聚集在圓形會堂里坐著,他們之間產生了這樣的談話:"朋友們,這些法,'結縛'或'可結縛的法',是否意義不同、文字不同,還是意義相同而只是文字不同?"對此,一些長老比丘這樣回答:"朋友們,這些法,'結縛'或'可結縛的法',意義和文字都不同。"另一些長老比丘則這樣回答:"朋友們,這些法,'結縛'或'可結縛的法',意義相同,只是文字不同。"於是,居士質多走向那些長老比丘;走近后,向長老比丘們問候,然後坐在一旁。坐在一旁的居士質多對長老比丘們說:"尊者們,我聽說許多長老比丘在午餐后化緣回來,聚集在圓形會堂里坐著,他們之間產生了這樣的談話:'朋友們,這些法,'結縛'或'可結縛的法',是否意義不同、文字不同,還是意義相同而只是文字不同?'一些長老比丘這樣回答:'朋友們,這些法,'結縛'或'可結縛的法',意義和文字都不同。'另一些長老比丘則這樣回答:'朋友們,這些法,'結縛'或'可結縛的法',意義相同,只是文字不同。'是這樣嗎?""是的,居士。" "尊者們,'結縛'或'可結縛的法',這些法意義和文字都不同。那麼,尊者們,我將給你們作個比喻。通過比喻,有些聰明人能理解所說的意思。尊者們,假設有一頭黑公牛和一頭白公牛用繩子或皮帶繫在一起。如果有人說:'黑公牛是白公牛的結縛,白公牛是黑公牛的結縛',他說得對嗎?""不對,居士!黑公牛不是白公牛的結縛,白公牛也不是黑公牛的結縛;它們是用那根繩子或皮帶繫在一起的,那才是結縛。""同樣地,尊者們,眼睛不是色的結縛,色也不是眼睛的結縛;而是緣于這兩者而生起的欲貪,那才是結縛。耳朵不是聲音的...鼻子不是氣味的...舌頭不是味道的...身體不是觸覺的結縛,觸覺也不是身體的結縛;而是緣于這兩者而生起的欲貪,那才是結縛。意不是法的結縛,法也不是意的結縛;而是緣于這兩者而生起的欲貪,那才是結縛。""居士,你有所得,居士,你有善得,因為你的智慧之眼能洞察深奧的佛語。" 第一則完。
第一伊西達塔經
Ekaṃ samayaṃ sambahulā therā bhikkhū macchikāsaṇḍe viharanti ambāṭakavane. Atha kho citto gahapati yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho citto gahapati there bhikkhū etadavoca – 『『adhivāsentu me, bhante, therā svātanāya bhatta』』nti. Adhivāsesuṃ kho therā bhikkhū tuṇhībhāvena . Atha kho citto gahapati therānaṃ bhikkhūnaṃ adhivāsanaṃ viditvā uṭṭhāyāsanā there bhikkhū abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho therā bhikkhū tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena cittassa gahapatissa nivesanaṃ tenupasaṅkamiṃsu; upasaṅkamitvā paññatte āsane nisīdiṃsu.

Atha kho citto gahapati yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho citto gahapati āyasmantaṃ theraṃ etadavoca – 『『『dhātunānattaṃ, dhātunānatta』nti, bhante thera, vuccati. Kittāvatā nu kho, bhante, dhātunānattaṃ vuttaṃ bhagavatā』』ti? Evaṃ vutte āyasmā thero tuṇhī ahosi. Dutiyampi kho citto gahapati āyasmantaṃ theraṃ etadavoca – 『『『dhātunānattaṃ, dhātunānatta』nti, bhante thera, vuccati. Kittāvatā nu kho, bhante, dhātunānattaṃ vuttaṃ bhagavatā』』ti? Dutiyampi kho āyasmā thero tuṇhī ahosi. Tatiyampi kho citto gahapati āyasmantaṃ theraṃ etadavoca – 『『『dhātunānattaṃ, dhātunānatta』nti, bhante thera, vuccati. Kittāvatā nu kho, bhante, dhātunānattaṃ vuttaṃ bhagavatā』』ti? Tatiyampi kho āyasmā thero tuṇhī ahosi.

Tena kho pana samayena āyasmā isidatto tasmiṃ bhikkhusaṅghe sabbanavako hoti. Atha kho āyasmā isidatto āyasmantaṃ theraṃ etadavoca – 『『byākaromahaṃ, bhante thera, cittassa gahapatino etaṃ pañha』』nti? 『『Byākarohi tvaṃ, āvuso isidatta, cittassa gahapatino etaṃ pañha』』nti. 『『Evañhi tvaṃ, gahapati, pucchasi – 『dhātunānattaṃ, dhātunānattanti, bhante thera, vuccati. Kittāvatā nu kho, bhante, dhātunānattaṃ, vuttaṃ bhagavatā』』』ti? 『『Evaṃ , bhante』』. 『『Idaṃ kho, gahapati, dhātunānattaṃ vuttaṃ bhagavatā – cakkhudhātu, rūpadhātu, cakkhuviññāṇadhātu…pe… manodhātu, dhammadhātu, manoviññāṇadhātu. Ettāvatā kho, gahapati, dhātunānattaṃ vuttaṃ bhagavatā』』ti.

Atha kho citto gahapati āyasmato isidattassa bhāsitaṃ abhinanditvā anumoditvā there bhikkhū paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho therā bhikkhū bhuttāvino onītapattapāṇino uṭṭhāyāsanā pakkamiṃsu. Atha kho āyasmā thero āyasmantaṃ isidattaṃ etadavoca – 『『sādhu kho taṃ, āvuso isidatta , eso pañho paṭibhāsi, neso pañho maṃ paṭibhāsi. Tenahāvuso isidatta, yadā aññathāpi [yadā aññadāpi (sī. pī.) aññadāpi (?)] evarūpo pañho āgaccheyya, taññevettha paṭibhāseyyā』』ti. Dutiyaṃ.

Dutiyaisidattasuttaṃ
有一次,許多長老比丘住在麻奇卡桑達(Macchikāsaṇḍa)的芒果園裡。這時,居士質多走向那些長老比丘;走近后,向長老比丘們問候,然後坐在一旁。坐在一旁的居士質多對長老比丘們說:"尊者們,請長老們同意明天接受我的供養。"長老比丘們以沉默表示同意。於是居士質多知道長老比丘們已經同意,就從座位上起身,向長老比丘們問候,右繞后離開。然後,長老比丘們在那夜過後,在上午時分穿好衣服,拿著缽和外衣,走向居士質多的住處;到達后,坐在準備好的座位上。這時,居士質多走向長老比丘們;走近后,向長老比丘們問候,然後坐在一旁。坐在一旁的居士質多對長老尊者說:"尊者長老,人們說'界的種種性,界的種種性'。尊者,世尊說到什麼程度是界的種種性?"說到這裡,長老尊者保持沉默。居士質多第二次對長老尊者說:"尊者長老,人們說'界的種種性,界的種種性'。尊者,世尊說到什麼程度是界的種種性?"第二次長老尊者仍保持沉默。居士質多第三次對長老尊者說:"尊者長老,人們說'界的種種性,界的種種性'。尊者,世尊說到什麼程度是界的種種性?"第三次長老尊者仍保持沉默。那時,尊者伊西達塔是那個比丘僧團中最年輕的。於是尊者伊西達塔對長老尊者說:"尊者長老,我來回答居士質多的這個問題吧?""伊西達塔賢友,你來回答居士質多的這個問題吧。""居士,你是這樣問的:'尊者長老,人們說"界的種種性,界的種種性"。尊者,世尊說到什麼程度是界的種種性?'是這樣嗎?""是的,尊者。""居士,這就是世尊所說的界的種種性:眼界、色界、眼識界...意界、法界、意識界。居士,這就是世尊所說的界的種種性的程度。" 於是居士質多歡喜讚歎尊者伊西達塔的話,親手以美味的硬食軟食供養滿足長老比丘們。然後,長老比丘們吃完飯,放下缽,從座位起身離開。這時,長老尊者對尊者伊西達塔說:"伊西達塔賢友,你很好地回答了這個問題,我沒能回答這個問題。因此,伊西達塔賢友,以後如果再有類似的問題出現,你就來回答吧。" 第二則完。
第二伊西達塔經
Ekaṃ samayaṃ sambahulā therā bhikkhū macchikāsaṇḍe viharanti ambāṭakavane. Atha kho citto gahapati yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho citto gahapati there bhikkhū etadavoca – 『『adhivāsentu me, bhante therā, svātanāya bhatta』』nti. Adhivāsesuṃ kho therā bhikkhū tuṇhībhāvena. Atha kho citto gahapati therānaṃ bhikkhūnaṃ adhivāsanaṃ viditvā uṭṭhāyāsanā there bhikkhū abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho therā bhikkhū tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena cittassa gahapatissa nivesanaṃ tenupasaṅkamiṃsu; upasaṅkamitvā paññatte āsane nisīdiṃsu.

Atha kho citto gahapati yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho citto gahapati āyasmantaṃ theraṃ etadavoca – 『『yā imā, bhante thera, anekavihitā diṭṭhiyo loke uppajjanti – 『sassato lokoti vā, asassato lokoti vā, antavā lokoti vā, anantavā lokoti vā, taṃ jīvaṃ taṃ sarīranti vā, aññaṃ jīvaṃ aññaṃ sarīranti vā, hoti tathāgato paraṃ maraṇāti vā, na hoti tathāgato paraṃ maraṇāti vā, hoti ca na ca hoti tathāgato paraṃ maraṇāti vā, neva hoti na na hoti tathāgato paraṃ maraṇā』ti vā. Yāni cimāni dvāsaṭṭhi diṭṭhigatāni brahmajāle bhaṇitāni; imā nu kho, bhante, diṭṭhiyo kismiṃ sati honti, kismiṃ asati na hontī』』ti?

Evaṃ vutte, āyasmā thero tuṇhī ahosi. Dutiyampi kho citto gahapati…pe… tatiyampi kho citto gahapati āyasmantaṃ theraṃ etadavoca – 『『yā imā, bhante thera, anekavihitā diṭṭhiyo loke uppajjanti – sassato lokoti vā, asassato lokoti vā, antavā lokoti vā, anantavā lokoti vā, taṃ jīvaṃ taṃ sarīranti vā, aññaṃ jīvaṃ aññaṃ sarīranti vā, hoti tathāgato paraṃ maraṇāti vā, na hoti tathāgato paraṃ maraṇāti vā, hoti ca na ca hoti tathāgato paraṃ maraṇāti vā, neva hoti na na hoti tathāgato paraṃ maraṇāti vā. Yāni cimāni dvāsaṭṭhi diṭṭhigatāni brahmajāle bhaṇitāni; imā nu kho, bhante, diṭṭhiyo kismiṃ sati honti, kismiṃ asati na hontī』』ti? Tatiyampi kho āyasmā thero tuṇhī ahosi.

Tena kho pana samayena āyasmā isidatto tasmiṃ bhikkhusaṅghe sabbanavako hoti. Atha kho āyasmā isidatto āyasmantaṃ theraṃ etadavoca – 『『byākaromahaṃ, bhante thera, cittassa gahapatino etaṃ pañha』』nti? 『『Byākarohi tvaṃ, āvuso isidatta, cittassa gahapatino etaṃ pañha』』nti. 『『Evañhi tvaṃ, gahapati, pucchasi – 『yā imā, bhante thera, anekavihitā diṭṭhiyo loke uppajjanti – sassato lokoti vā…pe…; imā nu kho, bhante, diṭṭhiyo kismiṃ sati honti, kismiṃ asati na hontī』』』ti? 『『Evaṃ, bhante』』. 『『Yā imā, gahapati, anekavihitā diṭṭhiyo loke uppajjanti – 『sassato lokoti vā, asassato lokoti vā, antavā lokoti vā anantavā lokoti vā, taṃ jīvaṃ taṃ sarīranti vā, aññaṃ jīvaṃ aññaṃ sarīranti vā, hoti tathāgato paraṃ maraṇāti vā, na hoti tathāgato paraṃ maraṇāti vā, hoti ca na ca hoti tathāgato paraṃ maraṇāti vā, neva hoti na na hoti tathāgato paraṃ maraṇāti vā. Yāni cimāni dvāsaṭṭhi diṭṭhigatāni brahmajāle bhaṇitāni; imā kho, gahapati, diṭṭhiyo sakkāyadiṭṭhiyā sati honti, sakkāyadiṭṭhiyā asati na hontī』』』ti.

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

有一次,許多長老比丘住在麻奇卡桑達(Macchikāsaṇḍa)的芒果園裡。這時,居士質多走向那些長老比丘;走近后,向長老比丘們問候,然後坐在一旁。坐在一旁的居士質多對長老比丘們說:"尊者們,請長老們同意明天接受我的供養。"長老比丘們以沉默表示同意。於是居士質多知道長老比丘們已經同意,就從座位上起身,向長老比丘們問候,右繞后離開。然後,長老比丘們在那夜過後,在上午時分穿好衣服,拿著缽和外衣,走向居士質多的住處;到達后,坐在準備好的座位上。這時,居士質多走向長老比丘們;走近后,向長老比丘們問候,然後坐在一旁。坐在一旁的居士質多對長老尊者說:"尊者長老,世間生起種種見解 - '世界是常'或'世界是無常','世界有邊'或'世界無邊','命即是身'或'命與身是別的','如來死後存在'或'如來死後不存在'或'如來死後既存在又不存在'或'如來死後既非存在亦非不存在'。還有《梵網經》中所說的六十二種見。尊者,這些見解在什麼存在時存在,在什麼不存在時不存在?" 說到這裡,長老尊者保持沉默。居士質多第二次...第三次對長老尊者說:"尊者長老,世間生起種種見解 - '世界是常'或'世界是無常','世界有邊'或'世界無邊','命即是身'或'命與身是別的','如來死後存在'或'如來死後不存在'或'如來死後既存在又不存在'或'如來死後既非存在亦非不存在'。還有《梵網經》中所說的六十二種見。尊者,這些見解在什麼存在時存在,在什麼不存在時不存在?"第三次長老尊者仍保持沉默。那時,尊者伊西達塔是那個比丘僧團中最年輕的。於是尊者伊西達塔對長老尊者說:"尊者長老,我來回答居士質多的這個問題吧?""伊西達塔賢友,你來回答居士質多的這個問題吧。""居士,你是這樣問的:'尊者長老,世間生起種種見解 - '世界是常'等等...這些見解在什麼存在時存在,在什麼不存在時不存在?'是這樣嗎?""是的,尊者。""居士,世間生起種種見解 - '世界是常'或'世界是無常','世界有邊'或'世界無邊','命即是身'或'命與身是別的','如來死後存在'或'如來死後不存在'或'如來死後既存在又不存在'或'如來死後既非存在亦非不存在'。還有《梵網經》中所說的六十二種見。居士,這些見解在有身見存在時存在,在有身見不存在時不存在。" "尊者,如何有有身見?" "在此,居士,不曾聽聞的凡夫,不見聖者,不知聖法,不善巧聖法,不訓練于聖法;不見善人,不知善人法,不善巧善人法,不訓練于善人法。他視色為我,或視我為有色,或視色在我中,或視我在色中;他視受...想...行...識為我,或視我為有識,或視識在我中,或視我在識中。居士,這就是如何有有身見。"

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

『『Kuto , bhante, ayyo isidatto āgacchatī』』ti? 『『Avantiyā kho, gahapati, āgacchāmī』』ti. 『『Atthi, bhante, avantiyā isidatto nāma kulaputto amhākaṃ adiṭṭhasahāyo pabbajito? Diṭṭho so āyasmatā』』ti? 『『Evaṃ, gahapatī』』ti. 『『Kahaṃ nu kho so, bhante, āyasmā etarahi viharatī』』ti? Evaṃ vutte, āyasmā isidatto tuṇhī ahosi. 『『Ayyo no, bhante, isidatto』』ti? 『『Evaṃ, gahapatī』』ti. 『『Abhiramatu, bhante, ayyo isidatto macchikāsaṇḍe. Ramaṇīyaṃ ambāṭakavanaṃ. Ahaṃ ayyassa isidattassa ussukkaṃ karissāmi cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārāna』』nti. 『『Kalyāṇaṃ vuccati, gahapatī』』ti.

Atha kho citto gahapati āyasmato isidattassa bhāsitaṃ abhinanditvā anumoditvā there bhikkhū paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho therā bhikkhū bhuttāvino onītapattapāṇino uṭṭhāyāsanā pakkamiṃsu. Atha kho āyasmā thero āyasmantaṃ isidattaṃ etadavoca – 『『sādhu kho taṃ, āvuso isidatta, eso pañho paṭibhāsi. Neso pañho maṃ paṭibhāsi. Tenahāvuso isidatta, yadā aññathāpi evarūpo pañho āgaccheyya, taññevettha paṭibhāseyyā』』ti. Atha kho āyasmā isidatto senāsanaṃ saṃsāmetvā pattacīvaramādāya macchikāsaṇḍamhā pakkāmi. Yaṃ macchikāsaṇḍamhā pakkāmi, tathā pakkantova ahosi, na puna paccāgacchīti. Tatiyaṃ.

Mahakapāṭihāriyasuttaṃ

"尊者,如何沒有有身見?" "在此,居士,多聞聖弟子,見聖者,知聖法,善巧聖法,善於訓練于聖法;見善人,知善人法,善巧善人法,善於訓練于善人法。他不視色為我,不視我為有色,不視色在我中,不視我在色中;他不視受...想...行...識為我,不視我為有識,不視識在我中,不視我在識中。居士,這就是如何沒有有身見。" "尊者,尊者伊西達塔從哪裡來?" "居士,我從阿凡提(Avanti)來。" "尊者,在阿凡提有一位名叫伊西達塔的族姓子,是我們未曾謀面的朋友,他出家了。尊者見過他嗎?" "是的,居士。" "尊者,那位尊者現在住在哪裡?" 說到這裡,尊者伊西達塔保持沉默。 "尊者,您就是伊西達塔尊者嗎?" "是的,居士。" "尊者,愿伊西達塔尊者喜歡住在麻奇卡桑達。芒果園很宜人。我會盡力為伊西達塔尊者提供衣服、食物、住處、病人所需的藥品和用具。" "居士,你說得很好。" 於是居士質多歡喜讚歎尊者伊西達塔的話,親手以美味的硬食軟食供養滿足長老比丘們。然後,長老比丘們吃完飯,放下缽,從座位起身離開。這時,長老尊者對尊者伊西達塔說:"伊西達塔賢友,你很好地回答了這個問題。我沒能回答這個問題。因此,伊西達塔賢友,以後如果再有類似的問題出現,你就來回答吧。"然後,尊者伊西達塔收拾住處,拿起缽和外衣,離開了麻奇卡桑達。他離開麻奇卡桑達后就此離去,再也沒有回來。第三則完。 4. 摩訶迦神變經

Ekaṃ samayaṃ sambahulā therā bhikkhū macchikāsaṇḍe viharanti ambāṭakavane. Atha kho citto gahapati yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho citto gahapati there bhikkhū etadavoca – 『『adhivāsentu me, bhante therā, svātanāya gokule bhatta』』nti. Adhivāsesuṃ kho therā bhikkhū tuṇhībhāvena. Atha kho citto gahapati therānaṃ bhikkhūnaṃ adhivāsanaṃ viditvā uṭṭhāyāsanā there bhikkhū abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho therā bhikkhū tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena cittassa gahapatino gokulaṃ tenupasaṅkamiṃsu; upasaṅkamitvā paññatte āsane nisīdiṃsu.

Atha kho citto gahapati there bhikkhū paṇītena sappipāyāsena sahatthā santappesi sampavāresi. Atha kho therā bhikkhū bhuttāvino onītapattapāṇino uṭṭhāyāsanā pakkamiṃsu. Cittopi kho gahapati 『sesakaṃ vissajjethā』ti vatvā there bhikkhū piṭṭhito piṭṭhito anubandhi. Tena kho pana samayena uṇhaṃ hoti kuthitaṃ [kuṭṭhitaṃ (sī. syā. kaṃ. pī.)]; te ca therā bhikkhū paveliyamānena maññe kāyena gacchanti, yathā taṃ bhojanaṃ bhuttāvino.

Tena kho pana samayena āyasmā mahako tasmiṃ bhikkhusaṅghe sabbanavako hoti. Atha kho āyasmā mahako āyasmantaṃ theraṃ etadavoca – 『『sādhu khvassa, bhante thera, sītako ca vāto vāyeyya, abbhasampilāpo [abbhasaṃbilāpo (sī.), abbhasaṃvilāpo (pī.)] ca assa, devo ca ekamekaṃ phusāyeyyā』』ti.

『『Sādhu khvassa, āvuso mahaka, yaṃ sītako ca vāto vāyeyya, abbhasampilāpo ca assa, devo ca ekamekaṃ phusāyeyyā』』ti. Atha kho āyasmā mahako tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhari [abhisaṅkhāsi (sī.)] yathā sītako ca vāto vāyi, abbhasampilāpo ca assa [āsi (?)], devo ca ekamekaṃ phusi. Atha kho cittassa gahapatino etadahosi – 『『yo kho imasmiṃ bhikkhusaṅghe sabbanavako bhikkhu tassāyaṃ evarūpo iddhānubhāvo』』ti . Atha kho āyasmā mahako ārāmaṃ sampāpuṇitvā āyasmantaṃ theraṃ etadavoca – 『『alamettāvatā, bhante therā』』ti? 『『Alamettāvatā, āvuso mahaka! Katamettāvatā, āvuso mahaka! Pūjitamettāvatā, āvuso mahakā』』ti . Atha kho therā bhikkhū yathāvihāraṃ agamaṃsu. Āyasmāpi mahako sakaṃ vihāraṃ agamāsi.

Atha kho citto gahapati yenāyasmā mahako tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahakaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho citto gahapati āyasmantaṃ mahakaṃ etadavoca – 『『sādhu me, bhante, ayyo mahako uttarimanussadhammaṃ iddhipāṭihāriyaṃ dassetū』』ti. 『『Tena hi tvaṃ, gahapati, ālinde uttarāsaṅgaṃ paññapetvā tiṇakalāpaṃ okāsehī』』ti. 『『Evaṃ, bhante』』ti kho citto gahapati āyasmato mahakassa paṭissutvā ālinde uttarāsaṅgaṃ paññapetvā tiṇakalāpaṃ okāsesi. Atha kho āyasmā mahako vihāraṃ pavisitvā sūcighaṭikaṃ datvā tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhari yathā tālacchiggaḷena ca aggaḷantarikāya ca acci nikkhamitvā tiṇāni jhāpesi, uttarāsaṅgaṃ na jhāpesi. Atha kho citto gahapati uttarāsaṅgaṃ papphoṭetvā saṃviggo lomahaṭṭhajāto ekamantaṃ aṭṭhāsi. Atha kho āyasmā mahako vihārā nikkhamitvā cittaṃ gahapatiṃ etadavoca – 『『alamettāvatā, gahapatī』』ti?

『『Alamettāvatā , bhante mahaka! Katamettāvatā, bhante, mahaka! Pūjitamettāvatā, bhante mahaka! Abhiramatu, bhante, ayyo mahako macchikāsaṇḍe. Ramaṇīyaṃ ambāṭakavanaṃ. Ahaṃ ayyassa mahakassa ussukkaṃ karissāmi cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārāna』』nti. 『『Kalyāṇaṃ vuccati, gahapatī』』ti. Atha kho āyasmā mahako senāsanaṃ saṃsāmetvā pattacīvaramādāya macchikāsaṇḍamhā pakkāmi. Yaṃ macchikāsaṇḍamhā pakkāmi, tathā pakkantova ahosi; na puna paccāgacchīti. Catutthaṃ.

Paṭhamakāmabhūsuttaṃ
有一次,許多長老比丘住在麻奇卡桑達(Macchikāsaṇḍa)的芒果園裡。這時,居士質多走向那些長老比丘;走近后,向長老比丘們問候,然後坐在一旁。坐在一旁的居士質多對長老比丘們說:"尊者們,請長老們同意明天在牛棚接受我的供養。"長老比丘們以沉默表示同意。於是居士質多知道長老比丘們已經同意,就從座位上起身,向長老比丘們問候,右繞后離開。然後,長老比丘們在那夜過後,在上午時分穿好衣服,拿著缽和外衣,走向居士質多的牛棚;到達后,坐在準備好的座位上。這時,居士質多親手以美味的牛乳粥供養滿足長老比丘們。然後,長老比丘們吃完飯,放下缽,從座位起身離開。居士質多說"請分發剩餘的",然後跟在長老比丘們後面。那時天氣很熱,長老比丘們似乎身體搖晃著走路,這是因為他們剛吃完飯的緣故。那時,尊者摩訶迦是那個比丘僧團中最年輕的。於是尊者摩訶迦對長老尊者說:"尊者長老,如果有涼風吹來,雲層聚集,下一陣細雨,那該多好啊。""摩訶迦賢友,如果有涼風吹來,雲層聚集,下一陣細雨,那確實很好。"於是尊者摩訶迦施展神通,使涼風吹來,雲層聚集,下了一陣細雨。這時居士質多心想:"在這個比丘僧團中,最年輕的比丘竟有如此神通力。" 然後尊者摩訶迦到達精舍后對長老尊者說:"尊者長老,這樣足夠了嗎?""摩訶迦賢友,這樣足夠了!摩訶迦賢友,做到這樣就夠了!摩訶迦賢友,你已經得到尊敬了!"於是長老比丘們各自回到住處。尊者摩訶迦也回到自己的住處。這時,居士質多走向尊者摩訶迦;走近后,向尊者摩訶迦問候,然後坐在一旁。坐在一旁的居士質多對尊者摩訶迦說:"尊者,請尊者摩訶迦為我顯示超人法的神變。""那麼,居士,你在走廊上鋪上上衣,放一捆草。""是,尊者。"居士質多回答尊者摩訶迦后,在走廊上鋪上上衣,放了一捆草。然後尊者摩訶迦進入住處,關上門閂,施展神通,使火焰從門縫和鑰匙孔中冒出,燒掉了草,但沒有燒到上衣。這時居士質多抖了抖上衣,驚恐得汗毛豎立,站在一旁。然後尊者摩訶迦從住處出來對居士質多說:"居士,這樣足夠了嗎?" "尊者摩訶迦,這樣足夠了!尊者摩訶迦,做到這樣就夠了!尊者摩訶迦,你已經得到尊敬了!愿尊者摩訶迦喜歡住在麻奇卡桑達。芒果園很宜人。我會盡力為尊者摩訶迦提供衣服、食物、住處、病人所需的藥品和用具。""居士,你說得很好。"然後,尊者摩訶迦收拾住處,拿起缽和外衣,離開了麻奇卡桑達。他離開麻奇卡桑達后就此離去,再也沒有回來。第四則完。
第一迦摩浮經
Ekaṃ samayaṃ āyasmā kāmabhū macchikāsaṇḍe viharati ambāṭakavane. Atha kho citto gahapati yenāyasmā kāmabhū tenupasaṅkami; upasaṅkamitvā āyasmantaṃ kāmabhuṃ abhivādetvā ekamantaṃ nisīdi . Ekamantaṃ nisinnaṃ kho cittaṃ gahapatiṃ āyasmā kāmabhū etadavoca –

『『Vuttamidaṃ , gahapati –

『『Nelaṅgo setapacchādo, ekāro vattatī ratho;

Anīghaṃ passa āyantaṃ [appattaṃ (syā. kaṃ. ka.)], chinnasotaṃ abandhana』』nti.

『『Imassa nu kho, gahapati, saṃkhittena bhāsitassa kathaṃ vitthārena attho daṭṭhabbo』』ti? 『『Kiṃ nu kho etaṃ, bhante, bhagavatā bhāsita』』nti? 『『Evaṃ, gahapatī』』ti. 『『Tena hi, bhante, muhuttaṃ āgamehi yāvassa atthaṃ pekkhāmī』』ti. Atha kho citto gahapati muhuttaṃ tuṇhī hutvā āyasmantaṃ kāmabhuṃ etadavoca –

『『『Nelaṅga』nti kho, bhante, sīlānametaṃ adhivacanaṃ. 『Setapacchādo』ti kho, bhante, vimuttiyā etaṃ adhivacanaṃ. 『Ekāro』ti kho, bhante, satiyā etaṃ adhivacanaṃ. 『Vattatī』ti kho, bhante, abhikkamapaṭikkamassetaṃ adhivacanaṃ. 『Ratho』ti kho, bhante, imassetaṃ cātumahābhūtikassa kāyassa adhivacanaṃ mātāpettikasambhavassa odanakummāsūpacayassa aniccucchādanaparimaddanabhedanaviddhaṃsanadhammassa. Rāgo kho, bhante, nīgho, doso nīgho, moho nīgho. Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā. Tasmā khīṇāsavo bhikkhu 『anīgho』ti vuccati. 『Āyanta』nti kho, bhante, arahato etaṃ adhivacanaṃ. 『Soto』ti kho, bhante, taṇhāyetaṃ adhivacanaṃ. Sā khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā. Tasmā khīṇāsavo bhikkhu 『chinnasoto』ti vuccati. Rāgo kho, bhante, bandhanaṃ, doso bandhanaṃ, moho bandhanaṃ. Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā. Tasmā khīṇāsavo bhikkhu 『abandhano』ti vuccati. Iti kho, bhante, yaṃ taṃ bhagavatā vuttaṃ –

『『Nelaṅgo setapacchādo, ekāro vattatī ratho;

Anīghaṃ passa āyantaṃ, chinnasotaṃ abandhana』』nti.

『『Imassa kho, bhante, bhagavatā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī』』ti . 『『Lābhā te, gahapati, suladdhaṃ te, gahapati! Yassa te gambhīre buddhavacane paññācakkhu kamatī』』ti. Pañcamaṃ.

Dutiyakāmabhūsuttaṃ
有一次,尊者迦摩浮住在麻奇卡桑達(Macchikāsaṇḍa)的芒果園裡。這時,居士質多走向尊者迦摩浮;走近后,向尊者迦摩浮問候,然後坐在一旁。尊者迦摩浮對坐在一旁的居士質多說: "居士,這樣說過: '無軛轅白蓋,一輻車運轉; 看無憂者來,斷流無束縛。' 居士,這簡短所說的意思應如何詳細理解?" "尊者,這是世尊所說嗎?" "是的,居士。" "那麼,尊者,請稍等片刻,讓我思考其意。" 於是居士質多沉默片刻,然後對尊者迦摩浮說: "尊者,'無軛轅'是戒的代稱。'白蓋'是解脫的代稱。'一輻'是念的代稱。'運轉'是前進後退的代稱。'車'是這個由四大組成的身體的代稱,由父母所生,依靠飯食長養,是無常的、需要塗抹擦拭、破壞消散的法。貪是憂,嗔是憂,癡是憂。對於漏盡比丘,這些已斷除,根已切斷,如截頂的棕櫚樹,成為非有,未來不再生起。因此,漏盡比丘被稱為'無憂'。'來者'是阿羅漢的代稱。'流'是愛的代稱。對於漏盡比丘,它已斷除,根已切斷,如截頂的棕櫚樹,成為非有,未來不再生起。因此,漏盡比丘被稱為'斷流'。貪是束縛,嗔是束縛,癡是束縛。對於漏盡比丘,這些已斷除,根已切斷,如截頂的棕櫚樹,成為非有,未來不再生起。因此,漏盡比丘被稱為'無束縛'。尊者,這就是我對世尊簡短所說的詳細理解: '無軛轅白蓋,一輻車運轉; 看無憂者來,斷流無束縛。'" "居士,你有所得,居士,你有善得!因為你的智慧之眼能洞察深奧的佛語。" 第五則完。
第二迦摩浮經
Ekaṃ samayaṃ āyasmā kāmabhū macchikāsaṇḍe viharati ambāṭakavane. Atha kho citto gahapati yenāyasmā kāmabhū tenupasaṅkami; upasaṅkamitvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho citto gahapati āyasmantaṃ kāmabhuṃ etadavoca – 『『kati nu kho, bhante, saṅkhārā』』ti? 『『Tayo kho, gahapati, saṅkhārā – kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro』』ti. 『『Sādhu, bhante』』ti kho citto gahapati āyasmato kāmabhussa bhāsitaṃ abhinanditvā anumoditvā āyasmantaṃ kāmabhuṃ uttariṃ pañhaṃ apucchi – 『『katamo pana, bhante, kāyasaṅkhāro, katamo vacīsaṅkhāro, katamo cittasaṅkhāro』』ti? 『『Assāsapassāsā kho, gahapati, kāyasaṅkhāro, vitakkavicārā vacīsaṅkhāro, saññā ca vedanā ca cittasaṅkhāro』』ti.

『『Sādhu, bhante』』ti kho citto gahapati…pe… uttariṃ pañhaṃ apucchi – 『『kasmā pana, bhante, assāsapassāsā kāyasaṅkhāro, kasmā vitakkavicārā vacīsaṅkhāro, kasmā saññā ca vedanā ca cittasaṅkhāro』』ti? 『『Assāsapassāsā kho, gahapati, kāyikā. Ete dhammā kāyappaṭibaddhā, tasmā assāsapassāsā kāyasaṅkhāro. Pubbe kho, gahapati, vitakketvā vicāretvā pacchā vācaṃ bhindati, tasmā vitakkavicārā vacīsaṅkhāro. Saññā ca vedanā ca cetasikā. Ete dhammā cittappaṭibaddhā, tasmā saññā ca vedanā ca cittasaṅkhāro』』ti.

Sādhu…pe… uttariṃ pañhaṃ apucchi – 『『kathaṃ pana, bhante, saññāvedayitanirodhasamāpatti hotī』』ti? 『『Na kho, gahapati, saññāvedayitanirodhaṃ samāpajjantassa bhikkhuno evaṃ hoti – 『ahaṃ saññāvedayitanirodhaṃ samāpajjissa』nti vā 『ahaṃ saññāvedayitanirodhaṃ samāpajjāmī』ti vā 『ahaṃ saññāvedayitanirodhaṃ samāpanno』ti vā . Atha khvassa pubbeva tathā cittaṃ bhāvitaṃ hoti yaṃ taṃ tathattāya upanetī』』ti.

Sādhu …pe… uttariṃ pañhaṃ apucchi – 『『saññāvedayitanirodhaṃ samāpajjantassa pana, bhante , bhikkhuno katame dhammā paṭhamaṃ nirujjhanti, yadi vā kāyasaṅkhāro, yadi vā vacīsaṅkhāro, yadi vā cittasaṅkhāro』』ti? 『『Saññāvedayitanirodhaṃ samāpajjantassa kho, gahapati, bhikkhuno vacīsaṅkhāro paṭhamaṃ nirujjhati, tato kāyasaṅkhāro, tato cittasaṅkhāro』』ti.

Sādhu…pe… uttariṃ pañhaṃ apucchi – 『『yvāyaṃ, bhante, mato kālaṅkato, yo cāyaṃ bhikkhu saññāvedayitanirodhaṃ samāpanno, imesaṃ kiṃ nānākaraṇa』』nti? 『『Yvāyaṃ gahapati, mato kālaṅkato tassa kāyasaṅkhāro niruddho paṭippassaddho, vacīsaṅkhāro niruddho paṭippassaddho, cittasaṅkhāro niruddho paṭippassaddho, āyu parikkhīṇo, usmā vūpasantā, indriyāni viparibhinnāni. Yo ca khvāyaṃ, gahapati, bhikkhu saññāvedayitanirodhaṃ samāpanno, tassapi kāyasaṅkhāro niruddho paṭippassaddho, vacīsaṅkhāro niruddho paṭippassaddho, cittasaṅkhāro niruddho paṭippassaddho, āyu aparikkhīṇo, usmā avūpasantā, indriyāni vippasannāni. Yvāyaṃ, gahapati, mato kālaṅkato, yo cāyaṃ bhikkhu saññāvedayitanirodhaṃ samāpanno, idaṃ nesaṃ nānākaraṇa』』nti.

Sādhu…pe… uttariṃ pañhaṃ apucchi – 『『kathaṃ pana, bhante, saññāvedayitanirodhasamāpattiyā vuṭṭhānaṃ hotī』』ti? 『『Na kho, gahapati, saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa bhikkhuno evaṃ hoti – 『ahaṃ saññāvedayitanirodhasamāpattiyā vuṭṭhahissa』nti vā 『ahaṃ saññāvedayitanirodhasamāpattiyā vuṭṭhahāmī』ti vā 『ahaṃ saññāvedayitanirodhasamāpattiyā vuṭṭhito』ti vā. Atha khvassa pubbeva tathā cittaṃ bhāvitaṃ hoti, yaṃ taṃ tathattāya upanetī』』ti.

Sādhu , bhante…pe… uttariṃ pañhaṃ apucchi – 『『saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa pana, bhante, bhikkhuno katame dhammā paṭhamaṃ uppajjanti, yadi vā kāyasaṅkhāro, yadi vā vacīsaṅkhāro, yadi vā cittasaṅkhāro』』ti? 『『Saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa, gahapati, bhikkhuno cittasaṅkhāro paṭhamaṃ uppajjati, tato kāyasaṅkhāro, tato vacīsaṅkhāro』』ti.

Sādhu…pe… uttariṃ pañhaṃ apucchi – 『『saññāvedayitanirodhasamāpattiyā vuṭṭhitaṃ pana, bhante , bhikkhuṃ kati phassā phusanti』』? 『『Saññāvedayitanirodhasamāpattiyā vuṭṭhitaṃ kho, gahapati, bhikkhuṃ tayo phassā phusanti – suññato phasso, animitto phasso, appaṇihito phasso』』ti.

有一次,尊者迦摩浮住在麻奇卡桑達(Macchikāsaṇḍa)的芒果園裡。這時,居士質多走向尊者迦摩浮;走近后,坐在一旁。坐在一旁的居士質多對尊者迦摩浮說:"尊者,有幾種行?" "居士,有三種行:身行、語行、心行。" "善哉,尊者。"居士質多歡喜讚歎尊者迦摩浮的話,然後又問:"尊者,什麼是身行,什麼是語行,什麼是心行?" "居士,入息出息是身行,尋伺是語行,想和受是心行。" "善哉,尊者。"居士質多...又問:"尊者,為什麼入息出息是身行,為什麼尋伺是語行,為什麼想和受是心行?" "居士,入息出息是屬於身體的。這些法與身體相關,所以入息出息是身行。居士,先有尋伺,然後才發出語言,所以尋伺是語行。想和受是心理的。這些法與心相關,所以想和受是心行。" "善哉...又問:"尊者,如何進入想受滅盡定?" "居士,比丘進入想受滅盡定時,不會這樣想:'我將進入想受滅盡定'或'我正在進入想受滅盡定'或'我已進入想受滅盡定'。相反,他的心先前就已經如此修習,使他達到那種狀態。" "善哉...又問:"尊者,比丘進入想受滅盡定時,哪些法先滅:是身行,還是語行,還是心行?" "居士,比丘進入想受滅盡定時,語行先滅,然後是身行,最後是心行。" "善哉...又問:"尊者,已死亡的人和已進入想受滅盡定的比丘,他們有什麼區別?" "居士,已死亡的人,他的身行已滅止平息,語行已滅止平息,心行已滅止平息,壽命已盡,體溫已消,諸根已壞。而已進入想受滅盡定的比丘,他的身行也已滅止平息,語行已滅止平息,心行已滅止平息,但壽命未盡,體溫未消,諸根清凈。居士,已死亡的人和已進入想受滅盡定的比丘,這就是他們的區別。" "善哉...又問:"尊者,如何從想受滅盡定出定?" "居士,比丘從想受滅盡定出定時,不會這樣想:'我將從想受滅盡定出定'或'我正在從想受滅盡定出定'或'我已從想受盡定出定'。相反,他的心先前就已經如此修習,使他達到那種狀態。" "善哉,尊者...又問:"尊者,比丘從想受滅盡定出定時,哪些法先生起:是身行,還是語行,還是心行?" "居士,比丘從想受滅盡定出定時,心行先生起,然後是身行,最後是語行。" "善哉...又問:"尊者,比丘從想受滅盡定出定后,會接觸幾種觸?"

Sādhu…pe… uttariṃ pañhaṃ apucchi – 『『saññāvedayitanirodhasamāpattiyā vuṭṭhitassa pana, bhante, bhikkhuno kiṃninnaṃ cittaṃ hoti, kiṃpoṇaṃ, kiṃpabbhāra』』nti? 『『Saññāvedayitanirodhasamāpattiyā vuṭṭhitassa kho, gahapati, bhikkhuno vivekaninnaṃ cittaṃ hoti vivekapoṇaṃ vivekapabbhāra』』nti.

『『Sādhu, bhante』』ti kho citto gahapati āyasmato kāmabhussa bhāsitaṃ abhinanditvā anumoditvā āyasmantaṃ kāmabhuṃ uttariṃ pañhaṃ apucchi – 『『saññāvedayitanirodhasamāpattiyā pana, bhante, kati dhammā bahūpakārā』』ti? 『『Addhā kho tvaṃ, gahapati, yaṃ paṭhamaṃ pucchitabbaṃ taṃ pucchasi. Api ca tyāhaṃ byākarissāmi. Saññāvedayitanirodhasamāpattiyā kho, gahapati, dve dhammā bahūpakārā – samatho ca vipassanā cā』』ti. Chaṭṭhaṃ.

Godattasuttaṃ

"居士,比丘從想受滅盡定出定后,會接觸三種觸:空觸、無相觸、無愿觸。" "善哉...又問:"尊者,比丘從想受滅盡定出定后,他的心傾向於什麼,趨向于什麼,傾斜于什麼?" "居士,比丘從想受滅盡定出定后,他的心傾向於遠離,趨向于遠離,傾斜于遠離。" "善哉,尊者。"居士質多歡喜讚歎尊者迦摩浮的話,然後又問:"尊者,對於想受滅盡定,有幾種法是大有助益的?" "居士,你確實問了應該首先問的問題。不過,我還是會回答你。居士,對於想受滅盡定,有兩種法是大有助益的:止和觀。" 第六則完。 7. 瞿達多經

Ekaṃ samayaṃ āyasmā godatto macchikāsaṇḍe viharati ambāṭakavane. Atha kho citto gahapati yenāyasmā godatto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ godattaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho cittaṃ gahapatiṃ āyasmā godatto etadavoca – 『『yā cāyaṃ, gahapati, appamāṇā cetovimutti, yā ca ākiñcaññā cetovimutti, yā ca suññatā cetovimutti, yā ca animittā cetovimutti, ime dhammā nānatthā nānābyañjanā udāhu ekatthā byañjanameva nāna』』nti? 『『Atthi, bhante, pariyāyo yaṃ pariyāyaṃ āgamma ime dhammā nānatthā ceva nānābyañjanā ca. Atthi pana, bhante, pariyāyo yaṃ pariyāyaṃ āgamma ime dhammā ekatthā byañjanameva nāna』』nti.

『『Katamo ca, bhante, pariyāyo yaṃ pariyāyaṃ āgamma ime dhammā nānatthā ceva nānābyañjanā ca? Idha, bhante, bhikkhu mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ [catutthiṃ (?)]. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena [abyāpajjhena (sī. syā. kaṃ. pī.), abyābajjhena (?)] pharitvā viharati. Karuṇāsahagatena cetasā…pe… muditāsahagatena cetasā…pe… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. Ayaṃ vuccati, bhante, appamāṇā cetovimutti.

『『Katamā ca, bhante, ākiñcaññā cetovimutti? Idha, bhante, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma, 『natthi kiñcī』ti ākiñcaññāyatanaṃ upasampajja viharati. Ayaṃ vuccati, bhante, ākiñcaññā cetovimutti.

『『Katamā ca, bhante, suññatā cetovimutti? Idha, bhante, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati – 『suññamidaṃ attena vā attaniyena vā』ti. Ayaṃ vuccati, bhante, suññatā cetovimutti.

『『Katamā ca, bhante, animittā cetovimutti? Idha, bhante, bhikkhu sabbanimittānaṃ amanasikārā animittaṃ cetosamādhiṃ upasampajja viharati. Ayaṃ vuccati, bhante, animittā cetovimutti. Ayaṃ kho, bhante, pariyāyo yaṃ pariyāyaṃ āgamma ime dhammā nānatthā ceva nānābyañjanā ca.

『『Katamo ca, bhante, pariyāyo yaṃ pariyāyaṃ āgamma ime dhammā ekatthā byañjanameva nānaṃ? Rāgo, bhante, pamāṇakaraṇo, doso pamāṇakaraṇo, moho pamāṇakaraṇo. Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā. Yāvatā kho, bhante, appamāṇā cetovimuttiyo, akuppā tāsaṃ cetovimutti aggamakkhāyati. Sā kho pana akuppā cetovimutti suññā rāgena, suññā dosena, suññā mohena. Rāgo kho, bhante, kiñcanaṃ, doso kiñcanaṃ, moho kiñcanaṃ. Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā. Yāvatā kho , bhante, ākiñcaññā cetovimuttiyo, akuppā tāsaṃ cetovimutti aggamakkhāyati. Sā kho pana akuppā cetovimutti suññā rāgena, suññā dosena, suññā mohena. Rāgo kho, bhante, nimittakaraṇo, doso nimittakaraṇo, moho nimittakaraṇo. Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā. Yāvatā kho, bhante, animittā cetovimuttiyo, akuppā tāsaṃ cetovimutti aggamakkhāyati. Sā kho pana akuppā cetovimutti suññā rāgena, suññā dosena, suññā mohena. Ayaṃ kho, bhante, pariyāyo yaṃ pariyāyaṃ āgamma ime dhammā ekatthā byañjanameva nāna』』nti. 『『Lābhā te, gahapati, suladdhaṃ te, gahapati! Yassa te gambhīre buddhavacane paññācakkhu kamatī』』ti. Sattamaṃ.

Nigaṇṭhanāṭaputtasuttaṃ
有一次,尊者瞿達多住在麻奇卡桑達(Macchikāsaṇḍa)的芒果園裡。這時,居士質多走向尊者瞿達多;走近后,向尊者瞿達多問候,然後坐在一旁。尊者瞿達多對坐在一旁的居士質多說:"居士,這無量心解脫、無所有處心解脫、空心解脫、無相心解脫,這些法是不同義不同文,還是同義而僅文不同?" "尊者,有一種方式,依此方式,這些法是不同義也不同文。尊者,也有一種方式,依此方式,這些法是同義而僅文不同。" "居士,什麼是依此方式,這些法是不同義也不同文的方式?尊者,在此,比丘以慈俱心遍滿一方而住,如是第二方,如是第三方,如是第四方。如是上下四方一切處,心與一切眾生俱,以廣大、無量、無怨、無害的慈俱心遍滿而住。以悲俱心...以喜俱心...以舍俱心遍滿一方而住,如是第二方,如是第三方,如是第四方。如是上下四方一切處,心與一切眾生俱,以廣大、無量、無怨、無害的舍俱心遍滿而住。尊者,這稱為無量心解脫。 "尊者,什麼是無所有處心解脫?在此,尊者,比丘超越一切識無邊處,入無所有處:'無所有'而住。尊者,這稱為無所有處心解脫。 "尊者,什麼是空心解脫?在此,尊者,比丘到林中,或樹下,或空屋中,如是思惟:'此是空,無我或我所'。尊者,這稱為空心解脫。 "尊者,什麼是無相心解脫?在此,尊者,比丘不作意一切相,入無相心定而住。尊者,這稱為無相心解脫。尊者,這就是依此方式,這些法是不同義也不同文的方式。 "尊者,什麼是依此方式,這些法是同義而僅文不同的方式?尊者,貪是造成量的,嗔是造成量的,癡是造成量的。對於漏盡比丘,這些已斷除,根已切斷,如截頂的棕櫚樹,成為非有,未來不再生起。尊者,就無量心解脫而言,不動心解脫被稱為其中最上。那不動心解脫是空無貪、空無嗔、空無癡。尊者,貪是某物,嗔是某物,癡是某物。對於漏盡比丘,這些已斷除,根已切斷,如截頂的棕櫚樹,成為非有,未來不再生起。尊者,就無所有處心解脫而言,不動心解脫被稱為其中最上。那不動心解脫是空無貪、空無嗔、空無癡。尊者,貪是造成相的,嗔是造成相的,癡是造成相的。對於漏盡比丘,這些已斷除,根已切斷,如截頂的棕櫚樹,成為非有,未來不再生起。尊者,就無相心解脫而言,不動心解脫被稱為其中最上。那不動心解脫是空無貪、空無嗔、空無癡。尊者,這就是依此方式,這些法是同義而僅文不同的方式。" "居士,你有所得,居士,你有善得!因為你的智慧之眼能洞察深奧的佛語。" 第七則完。
尼乾子經
Tena kho pana samayena nigaṇṭho nāṭaputto [nātaputto (sī.)] macchikāsaṇḍaṃ anuppatto hoti mahatiyā nigaṇṭhaparisāya saddhiṃ. Assosi kho citto gahapati – 『『nigaṇṭho kira nāṭaputto macchikāsaṇḍaṃ anuppatto mahatiyā nigaṇṭhaparisāya saddhi』』nti. Atha kho citto gahapati sambahulehi upāsakehi saddhiṃ yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhena nāṭaputtena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho cittaṃ gahapatiṃ nigaṇṭho nāṭaputto etadavoca – 『『saddahasi tvaṃ, gahapati, samaṇassa gotamassa – atthi avitakko avicāro samādhi, atthi vitakkavicārānaṃ nirodho』』ti?

『『Na khvāhaṃ ettha, bhante, bhagavato saddhāya gacchāmi. Atthi avitakko avicāro samādhi, atthi vitakkavicārānaṃ nirodho』』ti. Evaṃ vutte, nigaṇṭho nāṭaputto ulloketvā [sakaṃ parisaṃ apaloketvā (sī. syā. kaṃ.), oloketvā (sī. aṭṭha. syā. aṭṭha.)] etadavoca – 『『idaṃ bhavanto passantu, yāva ujuko cāyaṃ citto gahapati, yāva asaṭho cāyaṃ citto gahapati, yāva amāyāvī cāyaṃ citto gahapati, vātaṃ vā so jālena bādhetabbaṃ maññeyya, yo vitakkavicāre nirodhetabbaṃ maññeyya , sakamuṭṭhinā vā so gaṅgāya sotaṃ āvāretabbaṃ maññeyya, yo vitakkavicāre nirodhetabbaṃ maññeyyā』』ti.

『『Taṃ kiṃ maññasi, bhante, katamaṃ nu kho paṇītataraṃ – ñāṇaṃ vā saddhā vā』』ti? 『『Saddhāya kho, gahapati, ñāṇaṃyeva paṇītatara』』nti. 『『Ahaṃ kho, bhante, yāvadeva ākaṅkhāmi, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāmi . Ahaṃ kho, bhante, yāvadeva ākaṅkhāmi, vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharāmi. Ahaṃ kho, bhante, yāvadeva ākaṅkhāmi, pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharāmi. Ahaṃ kho, bhante, yāvadeva ākaṅkhāmi, sukhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharāmi. Na so khvāhaṃ, bhante, evaṃ jānanto evaṃ passanto kassa aññassa samaṇassa vā brāhmaṇassa vā saddhāya gamissāmi? Atthi avitakko avicāro samādhi, atthi vitakkavicārānaṃ nirodho』』ti.

Evaṃ vutte, nigaṇṭho nāṭaputto sakaṃ parisaṃ apaloketvā etadavoca – 『『idaṃ bhavanto passantu, yāva anujuko cāyaṃ citto gahapati, yāva saṭho cāyaṃ citto gahapati, yāva māyāvī cāyaṃ citto gahapatī』』ti.

『『Idāneva kho te [idāneva ca pana (syā. kaṃ. ka.)] mayaṃ, bhante, bhāsitaṃ – 『evaṃ ājānāma idaṃ bhavanto passantu, yāva ujuko cāyaṃ citto gahapati, yāva asaṭho cāyaṃ citto gahapati, yāva amāyāvī cāyaṃ citto gahapatī』ti. Idāneva ca pana mayaṃ, bhante, bhāsitaṃ – 『evaṃ ājānāma idaṃ bhavanto passantu, yāva anujuko cāyaṃ citto gahapati, yāva saṭho cāyaṃ citto gahapati, yāva māyāvī cāyaṃ citto gahapatī』ti. Sace te, bhante, purimaṃ saccaṃ, pacchimaṃ te micchā. Sace pana te, bhante, purimaṃ micchā, pacchimaṃ te saccaṃ. Ime kho pana, bhante, dasa sahadhammikā pañhā āgacchanti. Yadā nesaṃ atthaṃ ājāneyyāsi, atha maṃ paṭihareyyāsi saddhiṃ nigaṇṭhaparisāya. Eko pañho, eko uddeso, ekaṃ veyyākaraṇaṃ. Dve pañhā, dve uddesā, dve veyyākaraṇāni. Tayo pañhā, tayo uddesā, tīṇi veyyākaraṇāni. Cattāro pañhā, cattāro uddesā, cattāri veyyākaraṇāni. Pañca pañhā, pañca uddesā, pañca veyyākaraṇāni. Cha pañhā, cha uddesā, cha veyyākaraṇāni. Satta pañhā, satta uddesā, satta veyyākaraṇāni . Aṭṭha pañhā, aṭṭha uddesā, aṭṭha veyyākaraṇāni. Nava pañhā, nava uddesā, nava veyyākaraṇāni. Dasa pañhā, dasa uddesā, dasa veyyākaraṇānī』』ti. Atha kho citto gahapati nigaṇṭhaṃ nāṭaputtaṃ ime dasa sahadhammike pañhe āpucchitvā uṭṭhāyāsanā pakkāmīti. Aṭṭhamaṃ.

Acelakassapasuttaṃ
那時,尼乾子來到麻奇卡桑達(Macchikāsaṇḍa),與一大群尼干眾在一起。居士質多聽說:"尼乾子來到麻奇卡桑達,與一大群尼干眾在一起。"於是居士質多與許多優婆塞一起走向尼乾子;走近后,與尼乾子互相問候。寒暄完畢,坐在一旁。尼乾子對坐在一旁的居士質多說:"居士,你相信沙門喬達摩所說的'有無尋無伺的定,有尋伺的滅盡'嗎?" "尊者,對此我不是因信仰世尊而接受。有無尋無伺的定,有尋伺的滅盡。"說到這裡,尼乾子抬頭看著說:"諸位請看,這個居士質多多麼正直,多麼不狡猾,多麼不虛偽。想要用網捕風的人,會認為尋伺可以被滅盡;想要用拳頭阻擋恒河水流的人,會認為尋伺可以被滅盡。" "尊者,你認為哪個更殊勝 - 知還是信?" "居士,知比信更殊勝。" "尊者,我只要願意,就能離欲離不善法,有尋有伺,離生喜樂,成就初禪而住。尊者,我只要願意,就能尋伺平息...成就第二禪而住。尊者,我只要願意,就能離喜...成就第三禪而住。尊者,我只要願意,就能斷樂...成就第四禪而住。尊者,我如此知如此見,為什麼還要相信其他沙門或婆羅門呢?有無尋無伺的定,有尋伺的滅盡。" 說到這裡,尼乾子看著自己的眾人說:"諸位請看,這個居士質多多麼不正直,多麼狡猾,多麼虛偽。" "尊者,剛才我們聽你說:'諸位請看,這個居士質多多麼正直,多麼不狡猾,多麼不虛偽。'現在我們又聽你說:'諸位請看,這個居士質多多麼不正直,多麼狡猾,多麼虛偽。'尊者,如果你先前說的是真的,那麼後面說的就是假的。如果你先前說的是假的,那麼後面說的就是真的。尊者,這裡有十個合法的問題來了。當你理解了它們的意思,就請你和尼干眾一起回答我。一個問題,一個主題,一個解答。兩個問題,兩個主題,兩個解答。三個問題,三個主題,三個解答。四個問題,四個主題,四個解答。五個問題,五個主題,五個解答。六個問題,六個主題,六個解答。七個問題,七個主題,七個解答。八個問題,八個主題,八個解答。九個問題,九個主題,九個解答。十個問題,十個主題,十個解答。"然後居士質多向尼乾子提出這十個合法的問題后,從座位起身離開。第八則完。
裸行迦葉經
Tena kho pana samayena acelo kassapo macchikāsaṇḍaṃ anuppatto hoti cittassa gahapatino purāṇagihisahāyo. Assosi kho citto gahapati – 『『acelo kira kassapo macchikāsaṇḍaṃ anuppatto amhākaṃ purāṇagihisahāyo』』ti. Atha kho citto gahapati yena acelo kassapo tenupasaṅkami; upasaṅkamitvā acelena kassapena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho citto gahapati acelaṃ kassapaṃ etadavoca – 『『kīvaciraṃ pabbajitassa, bhante, kassapā』』ti? 『『Tiṃsamattāni kho me, gahapati, vassāni pabbajitassā』』ti. 『『Imehi pana te, bhante, tiṃsamattehi vassehi atthi koci uttarimanussadhammā [uttarimanussadhammo (syā. kaṃ.)] alamariyañāṇadassanaviseso adhigato phāsuvihāro』』ti? 『『Imehi kho me, gahapati, tiṃsamattehi vassehi pabbajitassa natthi koci uttarimanussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro, aññatra naggeyyā ca muṇḍeyyā ca pāvaḷanipphoṭanāya cā』』ti. Evaṃ vutte, citto gahapati acelaṃ kassapaṃ etadavoca – 『『acchariyaṃ vata, bho, abbhutaṃ vata, bho! Dhammassa svākkhātatā [sabbatthapi evameva dissati] yatra hi nāma tiṃsamattehi vassehi na koci uttarimanussadhammā alamariyañāṇadassanaviseso adhigato abhavissa phāsuvihāro, aññatra naggeyyā ca muṇḍeyyā ca pāvaḷanipphoṭanāya cā』』ti!

『『Tuyhaṃ pana, gahapati, kīvaciraṃ upāsakattaṃ upagatassā』』ti? 『『Mayhampi kho pana, bhante, tiṃsamattāni vassāni upāsakattaṃ upagatassā』』ti. 『『Imehi pana te, gahapati, tiṃsamattehi vassehi atthi koci uttarimanussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro』』ti? 『『Gihinopi siyā, bhante. Ahañhi, bhante, yāvadeva ākaṅkhāmi, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāmi. Ahañhi, bhante, yāvadeva ākaṅkhāmi, vitakkavicārānaṃ vūpasamā …pe… dutiyaṃ jhānaṃ upasampajja viharāmi. Ahañhi, bhante, yāvadeva ākaṅkhāmi, pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharāmi. Ahañhi, bhante, yāvadeva ākaṅkhāmi, sukhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharāmi. Sace kho panāhaṃ, bhante, bhagavato [bhagavatā (syā. kaṃ.)] paṭhamataraṃ kālaṃ kareyyaṃ, anacchariyaṃ kho panetaṃ yaṃ maṃ bhagavā evaṃ byākareyya – 『natthi taṃ saṃyojanaṃ yena saṃyojanena saṃyutto citto gahapati puna imaṃ lokaṃ āgaccheyyā』』』ti. Evaṃ vutte, acelo kassapo cittaṃ gahapatiṃ etadavoca – 『『acchariyaṃ vata bho, abbhutaṃ vata bho! Dhammassa svākkhātatā, yatra hi nāma gihī odātavasano [gihī odātavasanā (sī. pī.)] evarūpaṃ uttarimanussadhammā alamariyañāṇadassanavisesaṃ adhigamissati [adhigamissanti (sī. pī.)] phāsuvihāraṃ. Labheyyāhaṃ, gahapati , imasmiṃ dhammavinaye pabbajjaṃ, labheyyaṃ upasampada』』nti.

Atha kho citto gahapati acelaṃ kassapaṃ ādāya yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū etadavoca – 『『ayaṃ, bhante, acelo kassapo amhākaṃ purāṇagihisahāyo. Imaṃ therā pabbājentu upasampādentu. Ahamassa ussukkaṃ karissāmi cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārāna』』nti. Alattha kho acelo kassapo imasmiṃ dhammavinaye pabbajjaṃ, alattha upasampadaṃ. Acirūpasampanno ca 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 ca panāyasmā kassapo arahataṃ ahosīti. Navamaṃ.

Gilānadassanasuttaṃ
那時,裸行者迦葉來到麻奇卡桑達(Macchikāsaṇḍa),他是居士質多的舊日在家朋友。居士質多聽說:"裸行者迦葉來到麻奇卡桑達,他是我們的舊日在家朋友。"於是居士質多走向裸行者迦葉;走近后,與裸行者迦葉互相問候。寒暄完畢,坐在一旁。坐在一旁的居士質多對裸行者迦葉說:"尊者迦葉,你出家多久了?""居士,我出家大約三十年了。""尊者,在這三十年中,你是否獲得了任何超人法、殊勝的聖智見、安樂住?" "居士,在我出家的這三十年中,除了裸體、剃髮和拍打塵土外,我沒有獲得任何超人法、殊勝的聖智見、安樂住。"聽到這話,居士質多對裸行者迦葉說:"真是奇怪啊,真是稀有啊!法竟如此善說,以至於三十年中除了裸體、剃髮和拍打塵土外,竟然沒有獲得任何超人法、殊勝的聖智見、安樂住!" "居士,你做優婆塞多久了?""尊者,我也做優婆塞大約三十年了。""居士,在這三十年中,你是否獲得了任何超人法、殊勝的聖智見、安樂住?""尊者,在家人也可能有。尊者,我只要願意,就能離欲離不善法,有尋有伺,離生喜樂,成就初禪而住。尊者,我只要願意,就能尋伺平息...成就第二禪而住。尊者,我只要願意,就能離喜...成就第三禪而住。尊者,我只要願意,就能斷樂...成就第四禪而住。尊者,如果我比世尊先死,世尊會這樣宣說我也不足為奇:'沒有任何結縛能使居士質多再來此世。'" 聽到這話,裸行者迦葉對居士質多說:"真是奇怪啊,真是稀有啊!法竟如此善說,以至於一個穿白衣的在家人能獲得如此超人法、殊勝的聖智見、安樂住。居士,我能在這法律中出家、受具足戒嗎?" 於是居士質多帶著裸行者迦葉走向長老比丘們;走近后,對長老比丘們說:"尊者們,這位裸行者迦葉是我們的舊日在家朋友。請長老們讓他出家、受具足戒。我會盡力為他提供衣服、食物、住處、病人所需的藥品和用具。"裸行者迦葉得以在這法律中出家、受具足戒。受具足戒不久,尊者迦葉獨處、遠離、不放逸、精進、專注而住,不久便...爲了這個目的,良家子正確地從家出家而為無家者...自知自證:"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。第九則完。
看望病人經
Tena kho pana samayena citto gahapati ābādhiko hoti dukkhito bāḷhagilāno. Atha kho sambahulā ārāmadevatā vanadevatā rukkhadevatā osadhitiṇavanappatīsu adhivatthā devatā saṅgamma samāgamma cittaṃ gahapatiṃ etadavocuṃ – 『『paṇidhehi, gahapati, anāgatamaddhānaṃ rājā assaṃ cakkavattī』』ti.

Evaṃ vutte, citto gahapati tā ārāmadevatā vanadevatā rukkhadevatā osadhitiṇavanappatīsu adhivatthā devatā etadavoca – 『『tampi aniccaṃ, tampi addhuvaṃ, tampi pahāya gamanīya』』nti. Evaṃ vutte, cittassa gahapatino mittāmaccā ñātisālohitā cittaṃ gahapatiṃ etadavocuṃ – 『『satiṃ, ayyaputta, upaṭṭhapehi, mā vippalapī』』ti. 『『Kiṃ tāhaṃ vadāmi yaṃ maṃ tumhe evaṃ vadetha – 『satiṃ, ayyaputta, upaṭṭhapehi, mā vippalapī』』』ti? 『『Evaṃ kho tvaṃ, ayyaputta, vadesi – 『tampi aniccaṃ, tampi addhuvaṃ, tampi pahāya gamanīya』』』nti. 『『Tathā hi pana maṃ ārāmadevatā vanadevatā rukkhadevatā osadhitiṇavanappatīsu adhivatthā devatā evamāhaṃsu – 『paṇidhehi, gahapati, anāgatamaddhānaṃ rājā assaṃ cakkavattī』ti. Tāhaṃ evaṃ vadāmi – 『tampi aniccaṃ…pe… tampi pahāya gamanīya』』』nti. 『『Kiṃ pana tā, ayyaputta, ārāmadevatā vanadevatā rukkhadevatā osadhitiṇavanappatīsu adhivatthā devatā atthavasaṃ sampassamānā evamāhaṃsu – 『paṇidhehi, gahapati, anāgatamaddhānaṃ rājā assaṃ cakkavattī』』』ti? 『『Tāsaṃ kho ārāmadevatānaṃ vanadevatānaṃ rukkhadevatānaṃ osadhitiṇavanappatīsu adhivatthānaṃ devatānaṃ evaṃ hoti – 『ayaṃ kho citto gahapati, sīlavā [sīlavanto (ka.)] kalyāṇadhammo. Sace paṇidahissati – anāgatamaddhānaṃ rājā assaṃ cakkavattī』ti, 『tassa kho ayaṃ ijjhissati, sīlavato cetopaṇidhi visuddhattā dhammiko dhammikaṃ phalaṃ anupassatī』ti. Imaṃ kho tā ārāmadevatā vanadevatā rukkhadevatā osadhitiṇavanappatīsu adhivatthā devatā atthavasaṃ sampassamānā evamāhaṃsu – 『paṇidhehi, gahapati, anāgatamaddhānaṃ rājā assaṃ cakkavattī』ti. Tāhaṃ evaṃ vadāmi – 『tampi aniccaṃ, tampi addhuvaṃ, tampi pahāya gamanīya』』』nti.

『『Tena hi, ayyaputta, amhepi ovadāhī』』ti. 『『Tasmā hi vo evaṃ sikkhitabbaṃ – buddhe aveccappasādena samannāgatā bhavissāma – 『itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā』ti. Dhamme aveccappasādena samannāgatā bhavissāma – 『svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī』ti. Saṅghe aveccappasādena samannāgatā bhavissāma – 『suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā』ti. Yaṃ kho pana kiñci kule deyyadhammaṃ sabbaṃ taṃ appaṭivibhattaṃ bhavissati sīlavantehi kalyāṇadhammehīti evañhi vo sikkhitabba』』nti. Atha kho citto gahapati mittāmacce ñātisālohite buddhe ca dhamme ca saṅghe ca cāge ca samādapetvā kālamakāsīti. Dasamaṃ.

Cittasaṃyuttaṃ samattaṃ.

那時,居士質多生病,痛苦,重病。於是許多園林神、森林神、樹神、草藥植物神聚集在一起,對居士質多說:"居士,發願吧,愿未來世成為轉輪王。" 聽到這話,居士質多對那些園林神、森林神、樹神、草藥植物神說:"那也是無常的,那也是不穩固的,那也是必須捨棄離去的。"聽到這話,居士質多的朋友、親戚、血親對居士質多說:"公子,請保持正念,不要胡言亂語。""我說什麼了,讓你們這樣對我說:'公子,請保持正念,不要胡言亂語'?""公子,你說:'那也是無常的,那也是不穩固的,那也是必須捨棄離去的。'""因為園林神、森林神、樹神、草藥植物神對我這樣說:'居士,發願吧,愿未來世成為轉輪王。'我對他們說:'那也是無常的...那也是必須捨棄離去的。'""公子,那些園林神、森林神、樹神、草藥植物神看到什麼利益,才這樣說:'居士,發願吧,愿未來世成為轉輪王'?" "那些園林神、森林神、樹神、草藥植物神這樣想:'這個居士質多有戒德,具善法。如果他發願:愿未來世成為轉輪王,那麼這個願望會實現,因為有戒者的心願會因清凈而實現,正法者會看到正法的果報。'那些園林神、森林神、樹神、草藥植物神看到這個利益,才這樣說:'居士,發願吧,愿未來世成為轉輪王。'我對他們說:'那也是無常的,那也是不穩固的,那也是必須捨棄離去的。'" "那麼,公子,請也教導我們吧。""因此,你們應當這樣學習:'我們將具足對佛的不動信:'世尊是阿羅漢、正等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。'我們將具足對法的不動信:'法為世尊善說,現見、無時、來見、引導、智者各自證知。'我們將具足對僧的不動信:'世尊的聲聞僧眾是善行道者,世尊的聲聞僧眾是正直行道者,世尊的聲聞僧眾是如理行道者,世尊的聲聞僧眾是和敬行道者,即四雙八輩,這世尊的聲聞僧眾是應供養、應供奉、應施與、應合掌,是世間無上福田。'凡家中有任何應施之物,我們都將與持戒者、具善法者共享,不分彼此。'你們應當這樣學習。"然後居士質多勸導朋友、親戚、血親信仰佛、法、僧和佈施后,便去世了。第十則完。質多相應完。

Tassuddānaṃ –

Saṃyojanaṃ dve isidattā, mahako kāmabhūpi ca;

Godatto ca nigaṇṭho ca, acelena gilānadassananti.

其摘要如下: 結縛,兩個伊私達多, 摩訶迦和迦摩浮, 瞿達多和尼乾子, 裸行者和看望病人。