B0102030408gāmaṇisaṃyuttaṃ（聚落主相應）c3.5s

1. Gāmaṇisaṃyuttaṃ

2. Caṇḍasuttaṃ

3. Sāvatthinidānaṃ . Atha kho caṇḍo gāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho caṇḍo gāmaṇi bhagavantaṃ etadavoca – 『『ko nu kho, bhante, hetu, ko paccayo yena midhekacco caṇḍo caṇḍotveva [yena midhekacco caṇḍoteva (sī. pī.)] saṅkhaṃ gacchati. Ko pana, bhante, hetu, ko paccayo yena midhekacco sorato soratotveva [yena midhekacco suratoteva (sī. pī.)] saṅkhaṃ gacchatī』』ti? 『『Idha, gāmaṇi, ekaccassa rāgo appahīno hoti. Rāgassa appahīnattā pare kopenti, parehi kopiyamāno kopaṃ pātukaroti. So caṇḍotveva saṅkhaṃ gacchati. Doso appahīno hoti. Dosassa appahīnattā pare kopenti, parehi kopiyamāno kopaṃ pātukaroti. So caṇḍotveva saṅkhaṃ gacchati. Moho appahīno hoti. Mohassa appahīnattā pare kopenti, parehi kopiyamāno kopaṃ pātukaroti. So caṇḍotveva saṅkhaṃ gacchati. Ayaṃ kho, gāmaṇi, hetu, ayaṃ paccayo yena midhekacco caṇḍo caṇḍotveva saṅkhaṃ gacchati』』.

『『Idha pana, gāmaṇi, ekaccassa rāgo pahīno hoti. Rāgassa pahīnattā pare na kopenti, parehi kopiyamāno kopaṃ na pātukaroti. So soratotveva saṅkhaṃ gacchati. Doso pahīno hoti. Dosassa pahīnattā pare na kopenti, parehi kopiyamāno kopaṃ na pātukaroti. So soratotveva saṅkhaṃ gacchati. Moho pahīno hoti. Mohassa pahīnattā pare na kopenti, parehi kopiyamāno kopaṃ na pātukaroti. So soratotveva saṅkhaṃ gacchati. Ayaṃ kho, gāmaṇi, hetu ayaṃ paccayo yena midhekacco sorato soratotveva saṅkhaṃ gacchatī』』ti.

Evaṃ vutte, caṇḍo gāmaṇi bhagavantaṃ etadavoca – 『『abhikkantaṃ, bhante, abhikkantaṃ, bhante! Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – cakkhumanto rūpāni dakkhantīti; evamevaṃ bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata』』nti. Paṭhamaṃ.

1. Tālapuṭasuttaṃ

2. 村長相應

3. 暴烈經 舍衛城緣起。那時，暴烈村長來到世尊所在之處。來到后，向世尊禮拜，然後坐在一旁。坐在一旁的暴烈村長對世尊如是說："尊者，是什麼原因、什麼條件，使得這裡某些人被稱為'暴烈'？尊者，又是什麼原因、什麼條件，使得這裡某些人被稱為'溫和'呢？" "在此，村長，某些人的貪慾未被斷除。由於貪慾未被斷除，他人激怒他，被他人激怒時他顯露憤怒。他因此被稱為'暴烈'。嗔恚未被斷除。由於嗔恚未被斷除，他人激怒他，被他人激怒時他顯露憤怒。他因此被稱為'暴烈'。愚癡未被斷除。由於愚癡未被斷除，他人激怒他，被他人激怒時他顯露憤怒。他因此被稱為'暴烈'。村長，這就是原因，這就是條件，使得這裡某些人被稱為'暴烈'。" "而在此，村長，某些人的貪慾已被斷除。由於貪慾已被斷除，他人不激怒他，被他人激怒時他不顯露憤怒。他因此被稱為'溫和'。嗔恚已被斷除。由於嗔恚已被斷除，他人不激怒他，被他人激怒時他不顯露憤怒。他因此被稱為'溫和'。愚癡已被斷除。由於愚癡已被斷除，他人不激怒他，被他人激怒時他不顯露憤怒。他因此被稱為'溫和'。村長，這就是原因，這就是條件，使得這裡某些人被稱為'溫和'。" 當這樣說時，暴烈村長對世尊如是說："殊勝啊，尊者！殊勝啊，尊者！就像有人扶起倒下的東西，揭開遮蔽的東西，為迷路者指明道路，在黑暗中舉起油燈，使有眼之人得見諸色。同樣地，世尊以種種方便闡明了法。尊者，我歸依世尊、法和比丘僧團。愿世尊從今日起終生記我為已歸依的優婆塞。" 第一則完。

4. 塔拉普塔經

5. Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho tālapuṭo [tālaputto (sī. syā. kaṃ.)] naṭagāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho tālapuṭo naṭagāmaṇi bhagavantaṃ etadavoca – 『『sutaṃ metaṃ, bhante, pubbakānaṃ ācariyapācariyānaṃ naṭānaṃ bhāsamānānaṃ – 『yo so naṭo raṅgamajjhe samajjamajjhe saccālikena janaṃ hāseti rameti, so kāyassa bhedā paraṃ maraṇā pahāsānaṃ devānaṃ sahabyataṃ upapajjatī』ti. Idha bhagavā kimāhā』』ti? 『『Alaṃ, gāmaṇi, tiṭṭhatetaṃ. Mā maṃ etaṃ pucchī』』ti. Dutiyampi kho tālapuṭo naṭagāmaṇi bhagavantaṃ etadavoca – 『『sutaṃ metaṃ, bhante, pubbakānaṃ ācariyapācariyānaṃ naṭānaṃ bhāsamānānaṃ – 『yo so naṭo raṅgamajjhe samajjamajjhe saccālikena janaṃ hāseti rameti, so kāyassa bhedā paraṃ maraṇā pahāsānaṃ devānaṃ sahabyataṃ upapajjatī』ti. Idha bhagavā kimāhā』』ti? 『『Alaṃ, gāmaṇi, tiṭṭhatetaṃ. Mā maṃ etaṃ pucchī』』ti. Tatiyampi kho tālapuṭo naṭagāmaṇi bhagavantaṃ etadavoca – 『『sutaṃ metaṃ, bhante, pubbakānaṃ ācariyapācariyānaṃ naṭānaṃ bhāsamānānaṃ – 『yo so naṭo raṅgamajjhe samajjamajjhe saccālikena janaṃ hāseti rameti, so kāyassa bhedā paraṃ maraṇā pahāsānaṃ devānaṃ sahabyataṃ upapajjatī』ti. Idha bhagavā kimāhā』』ti?

『『Addhā kho tyāhaṃ, gāmaṇi, na labhāmi [nālatthaṃ (syā. kaṃ. pī. ka.)] – 『alaṃ, gāmaṇi, tiṭṭhatetaṃ, mā maṃ etaṃ pucchī』ti. Api ca tyāhaṃ byākarissāmi. Pubbe kho, gāmaṇi, sattā avītarāgā rāgabandhanabaddhā. Tesaṃ naṭo raṅgamajjhe samajjamajjhe ye dhammā rajanīyā te upasaṃharati bhiyyosomattāya. Pubbe kho, gāmaṇi, sattā avītadosā dosabandhanabaddhā. Tesaṃ naṭo raṅgamajjhe samajjamajjhe ye dhammā dosanīyā te upasaṃharati bhiyyosomattāya. Pubbe kho, gāmaṇi , sattā avītamohā mohabandhanabaddhā. Tesaṃ naṭo raṅgamajjhe samajjamajjhe ye dhammā mohanīyā te upasaṃharati bhiyyosomattāya. So attanā matto pamatto pare madetvā pamādetvā kāyassa bhedā paraṃ maraṇā pahāso nāma nirayo tattha upapajjati. Sace kho panassa evaṃdiṭṭhi hoti – 『yo so naṭo raṅgamajjhe samajjamajjhe saccālikena janaṃ hāseti rameti, so kāyassa bhedā paraṃ maraṇā pahāsānaṃ devānaṃ sahabyataṃ upapajjatī』ti, sāssa hoti micchādiṭṭhi. Micchādiṭṭhikassa kho panāhaṃ, gāmaṇi, purisapuggalassa dvinnaṃ gatīnaṃ aññataraṃ gatiṃ vadāmi – nirayaṃ vā tiracchānayoniṃ vā』』ti.

Evaṃ vutte, tālapuṭo naṭagāmaṇi, parodi, assūni pavattesi. 『『Etaṃ kho tyāhaṃ, gāmaṇi, nālatthaṃ – 『alaṃ, gāmaṇi, tiṭṭhatetaṃ; mā maṃ etaṃ pucchī』』』ti. 『『Nāhaṃ, bhante, etaṃ rodāmi yaṃ maṃ bhagavā evamāha; api cāhaṃ, bhante, pubbakehi ācariyapācariyehi naṭehi dīgharattaṃ nikato vañcito paluddho – 『yo so naṭo raṅgamajjhe samajjamajjhe saccālikena janaṃ hāseti rameti so kāyassa bhedā paraṃ maraṇā pahāsānaṃ devānaṃ sahabyataṃ upapajjatī』』』ti. 『『Abhikkantaṃ, bhante, abhikkantaṃ, bhante! Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – cakkhumanto rūpāni dakkhantīti; evamevaṃ bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampada』』nti. Alattha kho tālapuṭo naṭagāmaṇi bhagavato santike pabbajjaṃ, alattha upasampadaṃ. Acirūpasampanno ca panāyasmā tālapuṭo…pe… arahataṃ ahosīti. Dutiyaṃ.

1. Yodhājīvasuttaṃ

2. 一時，世尊住在王舍城(現在的拉杰吉爾)竹林棲鼠處。那時，塔拉普塔舞蹈家村長來到世尊所在之處。來到后，向世尊禮拜，然後坐在一旁。坐在一旁的塔拉普塔舞蹈家村長對世尊如是說："尊者，我聽說前輩舞蹈家的師長們這樣說：'那個舞蹈家在舞臺中央、集會中央用真實或虛假的話使人們歡笑愉悅，他在身壞命終之後會轉生到歡笑天神的世界。'對此世尊怎麼說？" "夠了，村長，放下這個。不要問我這個。"塔拉普塔舞蹈家村長第二次對世尊如是說："尊者，我聽說前輩舞蹈家的師長們這樣說：'那個舞蹈家在舞臺中央、集會中央用真實或虛假的話使人們歡笑愉悅，他在身壞命終之後會轉生到歡笑天神的世界。'對此世尊怎麼說？" "夠了，村長，放下這個。不要問我這個。"塔拉普塔舞蹈家村長第三次對世尊如是說："尊者，我聽說前輩舞蹈家的師長們這樣說：'那個舞蹈家在舞臺中央、集會中央用真實或虛假的話使人們歡笑愉悅，他在身壞命終之後會轉生到歡笑天神的世界。'對此世尊怎麼說？" "村長，我確實沒有得到你的允許說'夠了，村長，放下這個。不要問我這個。'但是我會為你解答。村長，過去的眾生未離貪慾，被貪慾的束縛所束縛。對他們來說，舞蹈家在舞臺中央、集會中央提供能引起貪慾的事物，使他們更加貪求。村長，過去的眾生未離嗔恚，被嗔恚的束縛所束縛。對他們來說，舞蹈家在舞臺中央、集會中央提供能引起嗔恚的事物，使他們更加嗔恚。村長，過去的眾生未離愚癡，被愚癡的束縛所束縛。對他們來說，舞蹈家在舞臺中央、集會中央提供能引起愚癡的事物，使他們更加愚癡。他自己陶醉、放逸，使他人也陶醉、放逸，在身壞命終之後會轉生到名為'歡笑'的地獄。如果他持有這樣的見解：'那個舞蹈家在舞臺中央、集會中央用真實或虛假的話使人們歡笑愉悅，他在身壞命終之後會轉生到歡笑天神的世界'，這就是他的邪見。村長，我說持邪見的人會有兩種去處之一：或者是地獄，或者是畜生道。" 當這樣說時，塔拉普塔舞蹈家村長哭泣流淚。"村長，這就是我為什麼不允許你說'夠了，村長，放下這個。不要問我這個。'" "尊者，我不是因為世尊這樣對我說而哭泣。尊者，我是因為長久以來被前輩舞蹈家的師長們欺騙、愚弄、誤導，他們說：'那個舞蹈家在舞臺中央、集會中央用真實或虛假的話使人們歡笑愉悅，他在身壞命終之後會轉生到歡笑天神的世界。'" "殊勝啊，尊者！殊勝啊，尊者！就像有人扶起倒下的東西，揭開遮蔽的東西，為迷路者指明道路，在黑暗中舉起油燈，使有眼之人得見諸色。同樣地，世尊以種種方便闡明了法。尊者，我歸依世尊、法和比丘僧團。愿我能在世尊座下出家，愿我能受具足戒。" 塔拉普塔舞蹈家村長得以在世尊座下出家，得以受具足戒。受具足戒不久，尊者塔拉普塔...成為阿羅漢之一。 第二則完。

3. 戰士經

4. Atha kho yodhājīvo gāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā…pe… ekamantaṃ nisinno kho yodhājīvo gāmaṇi bhagavantaṃ etadavoca – 『『sutaṃ metaṃ, bhante, pubbakānaṃ ācariyapācariyānaṃ yodhājīvānaṃ bhāsamānānaṃ – 『yo so yodhājīvo saṅgāme ussahati vāyamati, tamenaṃ ussahantaṃ vāyamantaṃ pare hananti pariyāpādenti, so kāyassa bhedā paraṃ maraṇā parajitānaṃ devānaṃ sahabyataṃ upapajjatī』ti. Idha bhagavā kimāhā』』ti? 『『Alaṃ , gāmaṇi, tiṭṭhatetaṃ; mā maṃ etaṃ pucchī』』ti. Dutiyampi kho…pe… tatiyampi kho yodhājīvo gāmaṇi bhagavantaṃ etadavoca – 『『sutaṃ metaṃ, bhante, pubbakānaṃ ācariyapācariyānaṃ yodhājīvānaṃ bhāsamānānaṃ – 『yo so yodhājīvo saṅgāme ussahati vāyamati, tamenaṃ ussahantaṃ vāyamantaṃ pare hananti pariyāpādenti, so kāyassa bhedā paraṃ maraṇā parajitānaṃ devānaṃ sahabyataṃ upapajjatī』ti. Idha bhagavā kimāhā』』ti?

『『Addhā kho tyāhaṃ, gāmaṇi, na labhāmi – 『alaṃ, gāmaṇi, tiṭṭhatetaṃ; mā maṃ etaṃ pucchī』ti. Api ca tyāhaṃ byākarissāmi. Yo so, gāmaṇi, yodhājīvo saṅgāme ussahati vāyamati, tassa taṃ cittaṃ pubbe gahitaṃ [hīnaṃ (sī. pī.)] dukkaṭaṃ duppaṇihitaṃ – 『ime sattā haññantu vā bajjhantu vā ucchijjantu vā vinassantu vā mā vā ahesuṃ iti vā』ti. Tamenaṃ ussahantaṃ vāyamantaṃ pare hananti pariyāpādenti; so kāyassa bhedā paraṃ maraṇā parajito nāma nirayo tattha upapajjatīti. Sace kho panassa evaṃ diṭṭhi hoti – 『yo so yodhājīvo saṅgāme ussahati vāyamati tamenaṃ ussahantaṃ vāyamantaṃ pare hananti pariyāpādenti, so kāyassa bhedā paraṃ maraṇā parajitānaṃ devānaṃ sahabyataṃ upapajjatī』ti, sāssa hoti micchādiṭṭhi. Micchādiṭṭhikassa kho panāhaṃ, gāmaṇi, purisapuggalassa dvinnaṃ gatīnaṃ aññataraṃ gatiṃ vadāmi – nirayaṃ vā tiracchānayoniṃ vā』』ti.

Evaṃ vutte, yodhājīvo gāmaṇi parodi, assūni pavattesi. 『『Etaṃ kho tyāhaṃ, gāmaṇi, nālatthaṃ – 『alaṃ, gāmaṇi, tiṭṭhatetaṃ; mā maṃ etaṃ pucchī』』』ti. 『『Nāhaṃ, bhante, etaṃ rodāmi yaṃ maṃ bhagavā evamāha ; apicāhaṃ, bhante, pubbakehi ācariyapācariyehi yodhājīvehi dīgharattaṃ nikato vañcito paluddho – 『yo so yodhājīvo saṅgāme ussahati vāyamati, tamenaṃ ussahantaṃ vāyamantaṃ pare hananti pariyāpādenti, so kāyassa bhedā paraṃ maraṇā parajitānaṃ devānaṃ sahabyataṃ upapajjatī』』』ti. 『『Abhikkantaṃ, bhante…pe… ajjatagge pāṇupetaṃ saraṇaṃ gata』』nti. Tatiyaṃ.

1. Hatthārohasuttaṃ

2. Atha kho hatthāroho gāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā…pe… ajjatagge pāṇupetaṃ saraṇaṃ gatanti. Catutthaṃ.

3. Assārohasuttaṃ

4. 那時，戰士村長來到世尊所在之處。來到后...坐在一旁的戰士村長對世尊如是說："尊者，我聽說前輩戰士的師長們這樣說：'那個戰士在戰場上奮勇作戰，他在奮勇作戰時被敵人殺死、消滅，他在身壞命終之後會轉生到戰敗天神的世界。'對此世尊怎麼說？" "夠了，村長，放下這個。不要問我這個。"第二次...第三次戰士村長對世尊如是說："尊者，我聽說前輩戰士的師長們這樣說：'那個戰士在戰場上奮勇作戰，他在奮勇作戰時被敵人殺死、消滅，他在身壞命終之後會轉生到戰敗天神的世界。'對此世尊怎麼說？" "村長，我確實沒有得到你的允許說'夠了，村長，放下這個。不要問我這個。'但是我會為你解答。村長，那個在戰場上奮勇作戰的戰士，他的心先前已被執取、造作惡業、錯誤地安置，認為'愿這些眾生被殺、被捆綁、被斷滅、被毀滅，或者不存在'。他在奮勇作戰時被敵人殺死、消滅；他在身壞命終之後會轉生到名為'戰敗'的地獄。如果他持有這樣的見解：'那個戰士在戰場上奮勇作戰，他在奮勇作戰時被敵人殺死、消滅，他在身壞命終之後會轉生到戰敗天神的世界'，這就是他的邪見。村長，我說持邪見的人會有兩種去處之一：或者是地獄，或者是畜生道。" 當這樣說時，戰士村長哭泣流淚。"村長，這就是我為什麼不允許你說'夠了，村長，放下這個。不要問我這個。'" "尊者，我不是因為世尊這樣對我說而哭泣。尊者，我是因為長久以來被前輩戰士的師長們欺騙、愚弄、誤導，他們說：'那個戰士在戰場上奮勇作戰，他在奮勇作戰時被敵人殺死、消滅，他在身壞命終之後會轉生到戰敗天神的世界。'" "殊勝啊，尊者...愿世尊從今日起終生記我為已歸依的優婆塞。" 第三則完。

5. 象兵經
6. 那時，像兵村長來到世尊所在之處。來到后...從今日起終生記我為已歸依的優婆塞。 第四則完。

7. 馬兵經

8. Atha kho assāroho gāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho assāroho gāmaṇi bhagavantaṃ etadavoca – 『『sutaṃ metaṃ, bhante, pubbakānaṃ ācariyapācariyānaṃ assārohānaṃ bhāsamānānaṃ – 『yo so assāroho saṅgāme ussahati vāyamati, tamenaṃ ussahantaṃ vāyamantaṃ pare hananti pariyāpādenti, so kāyassa bhedā paraṃ maraṇā parajitānaṃ devānaṃ sahabyataṃ upapajjatī』ti. Idha bhagavā kimāhā』』ti? 『『Alaṃ, gāmaṇi, tiṭṭhatetaṃ; mā maṃ etaṃ pucchī』』ti. Dutiyampi kho…pe… tatiyampi kho assāroho gāmaṇi bhagavantaṃ etadavoca – 『『sutaṃ metaṃ, bhante, pubbakānaṃ ācariyapācariyānaṃ assārohānaṃ bhāsamānānaṃ – 『yo so assāroho saṅgāme ussahati vāyamati, tamenaṃ ussahantaṃ vāyamantaṃ pare hananti pariyāpādenti, so kāyassa bhedā paraṃ maraṇā parajitānaṃ devānaṃ sahabyataṃ upapajjatī』ti. Idha bhagavā kimāhā』』ti?

『『Addhā kho tyāhaṃ, gāmaṇi, na labhāmi – 『alaṃ, gāmaṇi, tiṭṭhatetaṃ; mā maṃ etaṃ pucchī』ti. Api ca kho tyāhaṃ byākarissāmi. Yo so, gāmaṇi, assāroho saṅgāme ussahati vāyamati tassa taṃ cittaṃ pubbe gahitaṃ dukkaṭaṃ duppaṇihitaṃ – 『ime sattā haññantu vā bajjhantu vā ucchijjantu vā vinassantu vā mā ahesuṃ iti vā』ti. Tamenaṃ ussahantaṃ vāyamantaṃ pare hananti pariyāpādenti, so kāyassa bhedā paraṃ maraṇā parajito nāma nirayo tattha upapajjati. Sace kho panassa evaṃ diṭṭhi hoti – 『yo so assāroho saṅgāme ussahati vāyamati, tamenaṃ ussahantaṃ vāyamantaṃ pare hananti pariyāpādenti, so kāyassa bhedā paraṃ maraṇā parajitānaṃ devānaṃ sahabyataṃ upapajjatī』ti, sāssa hoti micchādiṭṭhi. Micchādiṭṭhikassa kho panāhaṃ gāmaṇi, purisapuggalassa dvinnaṃ gatīnaṃ aññataraṃ gatiṃ vadāmi – nirayaṃ vā tiracchānayoniṃ vā』』ti.

Evaṃ vutte, assāroho gāmaṇi parodi, assūni pavattesi. 『『Etaṃ kho tyāhaṃ, gāmaṇi, nālatthaṃ – 『alaṃ, gāmaṇi, tiṭṭhatetaṃ; mā maṃ etaṃ pucchī』』』ti. 『『Nāhaṃ, bhante, etaṃ rodāmi yaṃ maṃ bhagavā evamāha. Apicāhaṃ, bhante, pubbakehi ācariyapācariyehi assārohehi dīgharattaṃ nikato vañcito paluddho – 『yo so assāroho saṅgāme ussahati vāyamati, tamenaṃ ussahantaṃ vāyamantaṃ pare hananti pariyāpādenti, so kāyassa bhedā paraṃ maraṇā parajitānaṃ devānaṃ sahabyataṃ upapajjatī』』』ti. 『『Abhikkantaṃ, bhante…pe… ajjatagge pāṇupetaṃ saraṇaṃ gata』』nti. Pañcamaṃ.

1. Asibandhakaputtasuttaṃ

2. 那時，馬兵村長來到世尊所在之處。來到后，坐在一旁。坐在一旁的馬兵村長對世尊如是說："尊者，我聽說前輩馬兵的師長們這樣說：'那個馬兵在戰場上奮勇作戰，他在奮勇作戰時被敵人殺死、消滅，他在身壞命終之後會轉生到戰敗天神的世界。'對此世尊怎麼說？" "夠了，村長，放下這個。不要問我這個。"第二次...第三次馬兵村長對世尊如是說："尊者，我聽說前輩馬兵的師長們這樣說：'那個馬兵在戰場上奮勇作戰，他在奮勇作戰時被敵人殺死、消滅，他在身壞命終之後會轉生到戰敗天神的世界。'對此世尊怎麼說？" "村長，我確實沒有得到你的允許說'夠了，村長，放下這個。不要問我這個。'但是我會為你解答。村長，那個在戰場上奮勇作戰的馬兵，他的心先前已被執取、造作惡業、錯誤地安置，認為'愿這些眾生被殺、被捆綁、被斷滅、被毀滅，或者不存在'。他在奮勇作戰時被敵人殺死、消滅；他在身壞命終之後會轉生到名為'戰敗'的地獄。如果他持有這樣的見解：'那個馬兵在戰場上奮勇作戰，他在奮勇作戰時被敵人殺死、消滅，他在身壞命終之後會轉生到戰敗天神的世界'，這就是他的邪見。村長，我說持邪見的人會有兩種去處之一：或者是地獄，或者是畜生道。" 當這樣說時，馬兵村長哭泣流淚。"村長，這就是我為什麼不允許你說'夠了，村長，放下這個。不要問我這個。'" "尊者，我不是因為世尊這樣對我說而哭泣。尊者，我是因為長久以來被前輩馬兵的師長們欺騙、愚弄、誤導，他們說：'那個馬兵在戰場上奮勇作戰，他在奮勇作戰時被敵人殺死、消滅，他在身壞命終之後會轉生到戰敗天神的世界。'" "殊勝啊，尊者...愿世尊從今日起終生記我為已歸依的優婆塞。" 第五則完。

3. 阿西班陀迦子經

4. Ekaṃ samayaṃ bhagavā nāḷandāyaṃ viharati pāvārikambavane. Atha kho asibandhakaputto gāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho asibandhakaputto gāmaṇi bhagavantaṃ etadavoca – 『『brāhmaṇā, bhante, pacchā bhūmakā kāmaṇḍalukā sevālamālikā udakorohakā aggiparicārakā. Te mataṃ kālaṅkataṃ uyyāpenti nāma saññāpenti nāma saggaṃ nāma okkāmenti. Bhagavā pana, bhante, arahaṃ sammāsambuddho pahoti tathā kātuṃ yathā sabbo loko kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyyā』』ti? 『『Tena hi, gāmaṇi, taññevettha paṭipucchissāmi. Yathā te khameyya tathā naṃ byākareyyāsī』』ti.

『『Taṃ kiṃ maññasi, gāmaṇi, idhassa puriso pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhiko. Tamenaṃ mahā janakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya – 『ayaṃ puriso kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjatū』ti. Taṃ kiṃ maññasi, gāmaṇi , api nu so puriso mahato janakāyassa āyācanahetu vā thomanahetu vā pañjalikā anuparisakkanahetu vā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyyā』』ti? 『『No hetaṃ, bhante』』.

『『Seyyathāpi, gāmaṇi, puriso mahatiṃ puthusilaṃ gambhīre udakarahade pakkhipeyya. Tamenaṃ mahā janakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya – 『ummujja, bho puthusile, uplava, bho puthusile , thalamuplava, bho puthusile』ti. Taṃ kiṃ maññasi, gāmaṇi, api nu sā puthusilā mahato janakāyassa āyācanahetu vā thomanahetu vā pañjalikā anuparisakkanahetu vā ummujjeyya vā uplaveyya vā thalaṃ vā uplaveyyā』』ti? 『『No hetaṃ, bhante』』. 『『Evameva kho, gāmaṇi, yo so puriso pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhiko. Kiñcāpi taṃ mahā janakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya – 『ayaṃ puriso kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjatū』』』ti, atha kho so puriso kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya.

『『Taṃ kiṃ maññasi, gāmaṇi, idhassa [idha (ka.), idha cassa (?)] puriso pāṇātipātā paṭivirato adinnādānā paṭivirato kāmesumicchācārā paṭivirato musāvādā paṭivirato pisuṇāya vācāya paṭivirato pharusāya vācāya paṭivirato samphappalāpā paṭivirato anabhijjhālu abyāpannacitto sammādiṭṭhiko. Tamenaṃ mahā janakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya – 『ayaṃ puriso kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjatū』ti. Taṃ kiṃ maññasi, gāmaṇi, api nu so puriso mahato janakāyassa āyācanahetu vā thomanahetu vā pañjalikā anuparisakkanahetu vā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyyā』』ti? 『『No hetaṃ, bhante』』.

1. 一時，世尊住在那爛陀(現在的巴特那附近)的波婆利迦芒果園。那時，阿西班陀迦子村長來到世尊所在之處。來到后，向世尊禮拜，然後坐在一旁。坐在一旁的阿西班陀迦子村長對世尊如是說："尊者，那些婆羅門住在後方土地，攜帶水瓶，戴著海藻花環，沐浴凈身，侍奉火神。他們能夠引導、指引、安置已死亡的人到天界。尊者，世尊是阿羅漢、正等正覺者，能否使全世界的人在身壞命終之後都轉生到善趣、天界？" "那麼，村長，我反問你，你覺得如何就如何回答。" "村長，你怎麼認為，假如這裡有一個人是殺生者、不與取者、邪淫者、妄語者、兩舌者、惡口者、綺語者、貪婪者、嗔恚者、邪見者。有一大群人聚集在一起祈禱、讚頌、合掌、圍繞他說：'愿此人身壞命終之後轉生到善趣、天界。'村長，你怎麼認為，這個人是否會因為大群人的祈禱、讚頌、合掌、圍繞而在身壞命終之後轉生到善趣、天界？""不會的，尊者。" "村長，就像有人把一塊大石頭扔進深水池中。然後一大群人聚集在一起祈禱、讚頌、合掌、圍繞說：'浮起來吧，大石頭！漂上來吧，大石頭！浮到岸上來吧，大石頭！'村長，你怎麼認為，這塊大石頭是否會因為大群人的祈禱、讚頌、合掌、圍繞而浮起來、漂上來或浮到岸上？""不會的，尊者。" "同樣地，村長，那個殺生者、不與取者、邪淫者、妄語者、兩舌者、惡口者、綺語者、貪婪者、嗔恚者、邪見者，即使有一大群人聚集在一起祈禱、讚頌、合掌、圍繞說：'愿此人身壞命終之後轉生到善趣、天界'，那個人在身壞命終之後還是會轉生到惡趣、惡道、墮處、地獄。" "村長，你怎麼認為，假如這裡有一個人離殺生、離不與取、離邪淫、離妄語、離兩舌、離惡口、離綺語、無貪婪、無嗔恚、正見。有一大群人聚集在一起祈禱、讚頌、合掌、圍繞他說：'愿此人身壞命終之後轉生到惡趣、惡道、墮處、地獄。'村長，你怎麼認為，這個人是否會因為大群人的祈禱、讚頌、合掌、圍繞而在身壞命終之後轉生到惡趣、惡道、墮處、地獄？""不會的，尊者。"

『『Seyyathāpi, gāmaṇi, puriso sappikumbhaṃ vā telakumbhaṃ vā gambhīre udakarahade ogāhetvā bhindeyya. Tatra yāssa sakkharā vā kaṭhalā vā sā adhogāmī [adhogāminī (?)] assa; yañca khvassa tatra sappi vā telaṃ vā taṃ uddhaṃ gāmi assa. Tamenaṃ mahā janakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya – 『osīda, bho sappitela, saṃsīda , bho sappitela, adho gaccha, bho sappitelā』ti. Taṃ kiṃ maññasi, gāmaṇi, api nu taṃ sappitelaṃ mahato janakāyassa āyācanahetu vā thomanahetu vā pañjalikā anuparisakkanahetu vā osīdeyya vā saṃsīdeyya vā adho vā gaccheyyā』』ti? 『『No hetaṃ, bhante』』. 『『Evameva kho, gāmaṇi, yo so puriso pāṇātipātā paṭivirato, adinnādānā paṭivirato, kāmesumicchācārā paṭivirato, musāvādā paṭivirato, pisuṇāya vācāya paṭivirato, pharusāya vācāya paṭivirato , samphappalāpā paṭivirato, anabhijjhālu, abyāpannacitto, sammādiṭṭhiko, kiñcāpi taṃ mahā janakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya – 『ayaṃ puriso kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjatū』ti, atha kho so puriso kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyyā』』ti. Evaṃ vutte, asibandhakaputto gāmaṇi bhagavantaṃ etadavoca – 『『abhikkantaṃ, bhante…pe… ajjatagge pāṇupetaṃ saraṇaṃ gata』』nti. Chaṭṭhaṃ.

1. Khettūpamasuttaṃ

"村長，就像有人把一罐酥油或一罐油沉入深水池中打破。其中的砂石會沉下去，而酥油或油會浮上來。然後一大群人聚集在一起祈禱、讚頌、合掌、圍繞說：'沉下去吧，酥油和油！沉沒吧，酥油和油！下沉吧，酥油和油！'村長，你怎麼認為，這些酥油和油是否會因為大群人的祈禱、讚頌、合掌、圍繞而沉下去、沉沒或下沉？""不會的，尊者。" "同樣地，村長，那個離殺生、離不與取、離邪淫、離妄語、離兩舌、離惡口、離綺語、無貪婪、無嗔恚、正見的人，即使有一大群人聚集在一起祈禱、讚頌、合掌、圍繞說：'愿此人身壞命終之後轉生到惡趣、惡道、墮處、地獄'，那個人在身壞命終之後還是會轉生到善趣、天界。" 當這樣說時，阿西班陀迦子村長對世尊如是說："殊勝啊，尊者...愿世尊從今日起終生記我為已歸依的優婆塞。" 第六則完。 7. 田地譬喻經

1. Ekaṃ samayaṃ bhagavā nāḷandāyaṃ viharati pāvārikambavane. Atha kho asibandhakaputto gāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho asibandhakaputto gāmaṇi bhagavantaṃ etadavoca – 『『nanu, bhante, bhagavā sabbapāṇabhūtahitānukampī viharatī』』ti? 『『Evaṃ, gāmaṇi, tathāgato sabbapāṇabhūtahitānukampī viharatī』』ti. 『『Atha kiñcarahi, bhante, bhagavā ekaccānaṃ sakkaccaṃ dhammaṃ deseti, ekaccānaṃ no tathā sakkaccaṃ dhammaṃ desetī』』ti? 『『Tena hi, gāmaṇi, taññevettha paṭipucchissāmi. Yathā te khameyya tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, gāmaṇi, idhassu [idha (sī. syā. kaṃ. pī.)] kassakassa gahapatino tīṇi khettāni – ekaṃ khettaṃ aggaṃ, ekaṃ khettaṃ majjhimaṃ, ekaṃ khettaṃ hīnaṃ jaṅgalaṃ ūsaraṃ pāpabhūmi. Taṃ kiṃ maññasi, gāmaṇi, asu kassako gahapati bījāni patiṭṭhāpetukāmo kattha paṭhamaṃ patiṭṭhāpeyya, yaṃ vā aduṃ khettaṃ aggaṃ , yaṃ vā aduṃ khettaṃ majjhimaṃ, yaṃ vā aduṃ khettaṃ hīnaṃ jaṅgalaṃ ūsaraṃ pāpabhūmī』』ti? 『『Asu, bhante, kassako gahapati bījāni patiṭṭhāpetukāmo yaṃ aduṃ khettaṃ aggaṃ tattha patiṭṭhāpeyya . Tattha patiṭṭhāpetvā yaṃ aduṃ khettaṃ majjhimaṃ tattha patiṭṭhāpeyya. Tattha patiṭṭhāpetvā yaṃ aduṃ khettaṃ hīnaṃ jaṅgalaṃ ūsaraṃ pāpabhūmi tattha patiṭṭhāpeyyapi, nopi patiṭṭhāpeyya. Taṃ kissa hetu? Antamaso gobhattampi bhavissatī』』ti.

『『Seyyathāpi, gāmaṇi, yaṃ aduṃ khettaṃ aggaṃ; evameva mayhaṃ bhikkhubhikkhuniyo. Tesāhaṃ dhammaṃ desemi – ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ, sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsemi. Taṃ kissa hetu? Ete hi, gāmaṇi, maṃdīpā maṃleṇā maṃtāṇā maṃsaraṇā viharanti. Seyyathāpi, gāmaṇi, yaṃ aduṃ khettaṃ majjhimaṃ; evameva mayhaṃ upāsakaupāsikāyo. Tesaṃ pāhaṃ dhammaṃ desemi – ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ, sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsemi. Taṃ kissa hetu? Ete hi, gāmaṇi, maṃdīpā maṃleṇā maṃtāṇā maṃsaraṇā viharanti. Seyyathāpi, gāmaṇi, yaṃ aduṃ khettaṃ hīnaṃ jaṅgalaṃ ūsaraṃ pāpabhūmi; evameva mayhaṃ aññatitthiyā samaṇabrāhmaṇaparibbājakā . Tesaṃ pāhaṃ dhammaṃ desemi – ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsemi. Taṃ kissa hetu? Appeva nāma ekaṃ padampi ājāneyyuṃ taṃ nesaṃ assa dīgharattaṃ hitāya sukhāyā』』ti.

『『Seyyathāpi, gāmaṇi, purisassa tayo udakamaṇikā – eko udakamaṇiko acchiddo ahārī aparihārī, eko udakamaṇiko acchiddo hārī parihārī, eko udakamaṇiko chiddo hārī parihārī. Taṃ kiṃ maññasi, gāmaṇi, asu puriso udakaṃ nikkhipitukāmo kattha paṭhamaṃ nikkhipeyya, yo vā so udakamaṇiko acchiddo ahārī aparihārī, yo vā so udakamaṇiko acchiddo hārī parihārī, yo vā so udakamaṇiko chiddo hārī parihārī』』ti? 『『Asu, bhante, puriso udakaṃ nikkhipitukāmo, yo so udakamaṇiko acchiddo ahārī aparihārī tattha nikkhipeyya, tattha nikkhipitvā, yo so udakamaṇiko acchiddo hārī parihārī tattha nikkhipeyya, tattha nikkhipitvā, yo so udakamaṇiko chiddo hārī parihārī tattha nikkhipeyyapi, nopi nikkhipeyya. Taṃ kissa hetu? Antamaso bhaṇḍadhovanampi bhavissatī』』ti.

1. 一時，世尊住在那爛陀(現在的巴特那附近)的波婆利迦芒果園。那時，阿西班陀迦子村長來到世尊所在之處。來到后，向世尊禮拜，然後坐在一旁。坐在一旁的阿西班陀迦子村長對世尊如是說："尊者，世尊不是以慈悲心對待一切眾生嗎？""是的，村長，如來以慈悲心對待一切眾生。""那麼，尊者，為什麼世尊對某些人認真地說法，而對某些人則不那麼認真地說法呢？" "那麼，村長，我反問你，你覺得如何就如何回答。村長，你怎麼認為，假如這裡有一個農夫家主有三塊田地 - 一塊上等田，一塊中等田，一塊下等田，貧瘠、鹽堿、土質惡劣。村長，你怎麼認為，那個農夫家主想要播種，他會先在哪裡播種，是那塊上等田，還是那塊中等田，還是那塊下等田、貧瘠、鹽堿、土質惡劣的田？""尊者，那個農夫家主想要播種，他會先在那塊上等田播種。播完后，他會在那塊中等田播種。播完后，他可能會也可能不會在那塊下等田、貧瘠、鹽堿、土質惡劣的田播種。為什麼呢？因為至少可以用作牛飼料。" "村長，就像那塊上等田，對我來說就是比丘和比丘尼們。我為他們說法 - 初善、中善、后善，有義有文，宣說完全圓滿清凈的梵行。為什麼呢？因為，村長，他們以我為明燈，以我為洞窟，以我為庇護，以我為歸依而住。村長，就像那塊中等田，對我來說就是優婆塞和優婆夷們。我也為他們說法 - 初善、中善、后善，有義有文，宣說完全圓滿清凈的梵行。為什麼呢？因為，村長，他們以我為明燈，以我為洞窟，以我為庇護，以我為歸依而住。村長，就像那塊下等田、貧瘠、鹽堿、土質惡劣的田，對我來說就是其他外道的沙門、婆羅門、遊行者。我也為他們說法 - 初善、中善、后善，有義有文，宣說完全圓滿清凈的梵行。為什麼呢？因為也許他們能理解一句話，這將長久地有益於他們，帶來快樂。" "村長，就像一個人有三個水罐 - 一個沒有裂縫、不漏水、不會傾倒的水罐，一個沒有裂縫、不漏水但會傾倒的水罐，一個有裂縫、會漏水也會傾倒的水罐。村長，你怎麼認為，那個人想要儲水，他會先往哪個罐子里倒水，是那個沒有裂縫、不漏水、不會傾倒的水罐，還是那個沒有裂縫、不漏水但會傾倒的水罐，還是那個有裂縫、會漏水也會傾倒的水罐？""尊者，那個人想要儲水，他會先往那個沒有裂縫、不漏水、不會傾倒的水罐里倒水。倒完后，他會往那個沒有裂縫、不漏水但會傾倒的水罐里倒水。倒完后，他可能會也可能不會往那個有裂縫、會漏水也會傾倒的水罐里倒水。為什麼呢？因為至少可以用來洗東西。"

『『Seyyathāpi, gāmaṇi, yo so udakamaṇiko acchiddo ahārī aparihārī; evameva mayhaṃ bhikkhubhikkhuniyo. Tesāhaṃ dhammaṃ desemi – ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ , kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsemi. Taṃ kissa hetu? Ete hi, gāmaṇi, maṃdīpā maṃleṇā maṃtāṇā maṃsaraṇā viharanti. Seyyathāpi, gāmaṇi, yo so udakamaṇiko acchiddo hārī parihārī; evameva mayhaṃ upāsakaupāsikāyo. Tesāhaṃ dhammaṃ desemi – ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsemi. Taṃ kissa hetu? Ete hi, gāmaṇi, maṃdīpā maṃleṇā maṃtāṇā maṃsaraṇā viharanti. Seyyathāpi, gāmaṇi, yo so udakamaṇiko chiddo hārī parihārī; evameva mayhaṃ aññatitthiyā samaṇabrāhmaṇaparibbājakā. Tesāhaṃ dhammaṃ desemi – ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsemi. Taṃ kissa hetu? Appeva nāma ekaṃ padampi ājāneyyuṃ, taṃ nesaṃ assa dīgharattaṃ hitāya sukhāyā』』ti. Evaṃ vutte, asibandhakaputto gāmaṇi bhagavantaṃ etadavoca – 『『abhikkantaṃ, bhante…pe… ajjatagge pāṇupetaṃ saraṇaṃ gata』』nti. Sattamaṃ.

1. Saṅkhadhamasuttaṃ

"村長，就像那個沒有裂縫、不漏水、不會傾倒的水罐，對我來說就是比丘和比丘尼們。我為他們說法 - 初善、中善、后善，有義有文，宣說完全圓滿清凈的梵行。為什麼呢？因為，村長，他們以我為明燈，以我為洞窟，以我為庇護，以我為歸依而住。村長，就像那個沒有裂縫、不漏水但會傾倒的水罐，對我來說就是優婆塞和優婆夷們。我也為他們說法 - 初善、中善、后善，有義有文，宣說完全圓滿清凈的梵行。為什麼呢？因為，村長，他們以我為明燈，以我為洞窟，以我為庇護，以我為歸依而住。村長，就像那個有裂縫、會漏水也會傾倒的水罐，對我來說就是其他外道的沙門、婆羅門、**者。我也為他們說法 - 初善、中善、后善，有義有文，宣說完全圓滿清凈的梵行。為什麼呢？因為也許他們能理解一句話，這將長久地有益於他們，帶來快樂。" 當這樣說時，阿西班陀迦子村長對世尊如是說："殊勝啊，尊者...愿世尊從今日起終生記我為已歸依的優婆塞。" 第七則完。 8. 吹螺經

1. Ekaṃ samayaṃ bhagavā nāḷandāyaṃ viharati pāvārikambavane. Atha kho asibandhakaputto gāmaṇi nigaṇṭhasāvako yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho asibandhakaputtaṃ gāmaṇiṃ bhagavā etadavoca – 『『kathaṃ nu kho, gāmaṇi, nigaṇṭho nāṭaputto sāvakānaṃ dhammaṃ desetī』』ti? 『『Evaṃ kho, bhante, nigaṇṭho nāṭaputto sāvakānaṃ dhammaṃ deseti – 『yo koci pāṇaṃ atipāteti, sabbo so āpāyiko nerayiko, yo koci adinnaṃ ādiyati, sabbo so āpāyiko nerayiko , yo koci kāmesu micchā carati, sabbo so āpāyiko nerayiko, yo koci musā bhaṇati sabbo, so āpāyiko nerayiko. Yaṃbahulaṃ yaṃbahulaṃ viharati, tena tena nīyatī』ti. Evaṃ kho, bhante, nigaṇṭho nāṭaputto sāvakānaṃ dhammaṃ desetī』』ti. 『『『Yaṃbahulaṃ yaṃbahulañca, gāmaṇi, viharati, tena tena nīyati』, evaṃ sante na koci āpāyiko nerayiko bhavissati, yathā nigaṇṭhassa nāṭaputtassa vacanaṃ』』.

『『Taṃ kiṃ maññasi, gāmaṇi, yo so puriso pāṇātipātī rattiyā vā divasassa vā samayāsamayaṃ upādāya, katamo bahutaro samayo, yaṃ vā so pāṇamatipāteti, yaṃ vā so pāṇaṃ nātipātetī』』ti? 『『Yo so, bhante, puriso pāṇātipātī rattiyā vā divasassa vā samayāsamayaṃ upādāya, appataro so samayo yaṃ so pāṇamatipāteti, atha kho sveva bahutaro samayo yaṃ so pāṇaṃ nātipātetī』』ti. 『『『Yaṃbahulaṃ yaṃbahulañca, gāmaṇi, viharati tena tena nīyatī』ti, evaṃ sante na koci āpāyiko nerayiko bhavissati, yathā nigaṇṭhassa nāṭaputtassa vacanaṃ』』.

『『Taṃ kiṃ maññasi, gāmaṇi, yo so puriso adinnādāyī rattiyā vā divasassa vā samayāsamayaṃ upādāya, katamo bahutaro samayo, yaṃ vā so adinnaṃ ādiyati, yaṃ vā so adinnaṃ nādiyatī』』ti. 『『Yo so, bhante, puriso adinnādāyī rattiyā vā divasassa vā samayāsamayaṃ upādāya appataro so samayo, yaṃ so adinnaṃ ādiyati, atha kho sveva bahutaro samayo, yaṃ so adinnaṃ nādiyatī』』ti. 『『『Yaṃbahulaṃ yaṃbahulañca, gāmaṇi, viharati tena tena nīyatī』ti, evaṃ sante na koci āpāyiko nerayiko bhavissati, yathā nigaṇṭhassa nāṭaputtassa vacanaṃ』』.

『『Taṃ kiṃ maññasi, gāmaṇi, yo so puriso kāmesumicchācārī rattiyā vā divasassa vā samayāsamayaṃ upādāya, katamo bahutaro samayo, yaṃ vā so kāmesu micchā carati, yaṃ vā so kāmesu micchā na caratī』』ti? 『『Yo so, bhante, puriso kāmesumicchācārī rattiyā vā divasassa vā samayāsamayaṃ upādāya, appataro so samayo yaṃ so kāmesu micchā carati, atha kho sveva bahutaro samayo, yaṃ so kāmesu micchā na caratī』』ti. 『『『Yaṃbahulaṃ yaṃbahulañca, gāmaṇi, viharati tena tena nīyatī』ti , evaṃ sante na koci āpāyiko nerayiko bhavissati, yathā nigaṇṭhassa nāṭaputtassa vacanaṃ』』.

『『Taṃ kiṃ maññasi, gāmaṇi, yo so puriso musāvādī rattiyā vā divasassa vā samayāsamayaṃ upādāya, katamo bahutaro samayo, yaṃ vā so musā bhaṇati, yaṃ vā so musā na bhaṇatī』』ti? 『『Yo so, bhante , puriso musāvādī rattiyā vā divasassa vā samayāsamayaṃ upādāya , appataro so samayo, yaṃ so musā bhaṇati, atha kho sveva bahutaro samayo, yaṃ so musā na bhaṇatī』』ti. 『『『Yaṃbahulaṃ yaṃbahulañca, gāmaṇi, viharati tena tena nīyatī』ti, evaṃ sante na koci āpāyiko nerayiko bhavissati, yathā nigaṇṭhassa nāṭaputtassa vacanaṃ』』.

1. 一時，世尊住在那爛陀(現在的巴特那附近)的波婆利迦芒果園。那時，尼干陀的弟子阿西班陀迦子村長來到世尊所在之處。來到后，坐在一旁。世尊對坐在一旁的阿西班陀迦子村長如是說："村長，尼干陀·若提子是如何為弟子們說法的？" "尊者，尼干陀·若提子是這樣為弟子們說法的：'任何殺生的人，都會墮入惡道、地獄；任何偷盜的人，都會墮入惡道、地獄；任何邪淫的人，都會墮入惡道、地獄；任何妄語的人，都會墮入惡道、地獄。一個人經常做什麼，就會被引導到那裡去。'尊者，尼干陀·若提子就是這樣為弟子們說法的。" "村長，'一個人經常做什麼，就會被引導到那裡去'，如果是這樣的話，按照尼干陀·若提子的說法，就不會有人墮入惡道、地獄了。" "村長，你怎麼認為，一個殺生的人，無論是夜晚還是白天，哪個時間更長，是他殺生的時間，還是他不殺生的時間？""尊者，一個殺生的人，無論是夜晚還是白天，他殺生的時間較短，而他不殺生的時間反而更長。" "'一個人經常做什麼，就會被引導到那裡去'，如果是這樣的話，按照尼干陀·若提子的說法，就不會有人墮入惡道、地獄了。" "村長，你怎麼認為，一個偷盜的人，無論是夜晚還是白天，哪個時間更長，是他偷盜的時間，還是他不偷盜的時間？""尊者，一個偷盜的人，無論是夜晚還是白天，他偷盜的時間較短，而他不偷盜的時間反而更長。" "'一個人經常做什麼，就會被引導到那裡去'，如果是這樣的話，按照尼干陀·若提子的說法，就不會有人墮入惡道、地獄了。" "村長，你怎麼認為，一個邪淫的人，無論是夜晚還是白天，哪個時間更長，是他邪淫的時間，還是他不邪淫的時間？""尊者，一個邪淫的人，無論是夜晚還是白天，他邪淫的時間較短，而他不邪淫的時間反而更長。" "'一個人經常做什麼，就會被引導到那裡去'，如果是這樣的話，按照尼干陀·若提子的說法，就不會有人墮入惡道、地獄了。" "村長，你怎麼認為，一個妄語的人，無論是夜晚還是白天，哪個時間更長，是他妄語的時間，還是他不妄語的時間？""尊者，一個妄語的人，無論是夜晚還是白天，他妄語的時間較短，而他不妄語的時間反而更長。" "'一個人經常做什麼，就會被引導到那裡去'，如果是這樣的話，按照尼干陀·若提子的說法，就不會有人墮入惡道、地獄了。"

『『Idha, gāmaṇi, ekacco satthā evaṃvādī hoti evaṃdiṭṭhi [evaṃdiṭṭhī (ka.)] – 『yo koci pāṇamatipāteti, sabbo so āpāyiko nerayiko, yo koci adinnaṃ ādiyati, sabbo so āpāyiko nerayiko, yo koci kāmesu micchā carati, sabbo so āpāyiko nerayiko, yo koci musā bhaṇati, sabbo so āpāyiko nerayiko』ti. Tasmiṃ kho pana, gāmaṇi, satthari sāvako abhippasanno hoti. Tassa evaṃ hoti – 『mayhaṃ kho satthā evaṃvādī evaṃdiṭṭhi – yo koci pāṇamatipāteti, sabbo so āpāyiko nerayikoti. Atthi kho pana mayā pāṇo atipātito, ahampamhi āpāyiko nerayikoti diṭṭhiṃ paṭilabhati. Taṃ, gāmaṇi, vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye. Mayhaṃ kho satthā evaṃvādī evaṃdiṭṭhi – yo koci adinnaṃ ādiyati, sabbo so āpāyiko nerayikoti. Atthi kho pana mayā adinnaṃ ādinnaṃ ahampamhi āpāyiko nerayikoti diṭṭhiṃ paṭilabhati. Taṃ, gāmaṇi, vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye. Mayhaṃ kho satthā evaṃvādī evaṃdiṭṭhi – yo koci kāmesu micchā carati, sabbo so āpāyiko nerayiko』ti. Atthi kho pana mayā kāmesu micchā ciṇṇaṃ. 『Ahampamhi āpāyiko nerayiko』ti diṭṭhiṃ paṭilabhati. Taṃ, gāmaṇi, vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye. Mayhaṃ kho satthā evaṃvādī evaṃdiṭṭhi – yo koci musā bhaṇati, sabbo so āpāyiko nerayikoti. Atthi kho pana mayā musā bhaṇitaṃ. 『Ahampamhi āpāyiko nerayiko』ti diṭṭhiṃ paṭilabhati. Taṃ, gāmaṇi, vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye.

『『Idha pana, gāmaṇi, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So anekapariyāyena pāṇātipātaṃ garahati vigarahati, 『pāṇātipātā viramathā』ti cāha. Adinnādānaṃ garahati vigarahati, 『adinnādānā viramathā』ti cāha. Kāmesumicchācāraṃ garahati, vigarahati 『kāmesumicchācārā viramathā』ti cāha. Musāvādaṃ garahati vigarahati 『musāvādā viramathā』ti cāha. Tasmiṃ kho pana, gāmaṇi, satthari sāvako abhippasanno hoti. So iti paṭisañcikkhati – 『bhagavā kho anekapariyāyena pāṇātipātaṃ garahati vigarahati, pāṇātipātā viramathāti cāha. Atthi kho pana mayā pāṇo atipātito yāvatako vā tāvatako vā. Yo kho pana mayā pāṇo atipātito yāvatako vā tāvatako vā, taṃ na suṭṭhu, taṃ na sādhu. Ahañceva [ahañce (?)] kho pana tappaccayā vippaṭisārī assaṃ. Na metaṃ pāpaṃ kammaṃ [pāpakammaṃ (syā. kaṃ. pī. ka.)] akataṃ bhavissatī』ti. So iti paṭisaṅkhāya tañceva pāṇātipātaṃ pajahati. Āyatiñca pāṇātipātā paṭivirato hoti. Evametassa pāpassa kammassa pahānaṃ hoti. Evametassa pāpassa kammassa samatikkamo hoti.

『『『Bhagavā kho anekapariyāyena adinnādānaṃ garahati vigarahati, adinnādānā viramathāti cāha. Atthi kho pana mayā adinnaṃ ādinnaṃ yāvatakaṃ vā tāvatakaṃ vā. Yaṃ kho pana mayā adinnaṃ ādinnaṃ yāvatakaṃ vā tāvatakaṃ vā taṃ na suṭṭhu, taṃ na sādhu. Ahañceva kho pana tappaccayā vippaṭisārī assaṃ, na metaṃ pāpaṃ kammaṃ akataṃ bhavissatī』ti. So iti paṭisaṅkhāya tañceva adinnādānaṃ pajahati. Āyatiñca adinnādānā paṭivirato hoti. Evametassa pāpassa kammassa pahānaṃ hoti. Evametassa pāpassa kammassa samatikkamo hoti.

『『『Bhagavā kho pana anekapariyāyena kāmesumicchācāraṃ garahati vigarahati, kāmesumicchācārā viramathāti cāha. Atthi kho pana mayā kāmesu micchā ciṇṇaṃ yāvatakaṃ vā tāvatakaṃ vā. Yaṃ kho pana mayā kāmesu micchā ciṇṇaṃ yāvatakaṃ vā tāvatakaṃ vā taṃ na suṭṭhu, taṃ na sādhu. Ahañceva kho pana tappaccayā vippaṭisārī assaṃ, na metaṃ pāpaṃ kammaṃ akataṃ bhavissatī』ti. So iti paṭisaṅkhāya tañceva kāmesumicchācāraṃ pajahati, āyatiñca kāmesumicchācārā paṭivirato hoti. Evametassa pāpassa kammassa pahānaṃ hoti. Evametassa pāpassa kammassa samatikkamo hoti.

"村長，這裡有一位老師持這樣的見解、這樣的觀點：'任何殺生的人，都會墮入惡道、地獄；任何偷盜的人，都會墮入惡道、地獄；任何邪淫的人，都會墮入惡道、地獄；任何妄語的人，都會墮入惡道、地獄。'村長，這位老師有一個深信的弟子。他這樣想：'我的老師持這樣的見解、這樣的觀點：任何殺生的人，都會墮入惡道、地獄。我確實殺過生，所以我也會墮入惡道、地獄。'他產生了這樣的見解。村長，如果他不捨棄這種言論，不捨棄這種心念，不放棄這種見解，他就會如實地被投入地獄。'我的老師持這樣的見解、這樣的觀點：任何偷盜的人，都會墮入惡道、地獄。我確實偷過東西，所以我也會墮入惡道、地獄。'他產生了這樣的見解。村長，如果他不捨棄這種言論，不捨棄這種心念，不放棄這種見解，他就會如實地被投入地獄。'我的老師持這樣的見解、這樣的觀點：任何邪淫的人，都會墮入惡道、地獄。我確實行過邪淫，所以我也會墮入惡道、地獄。'他產生了這樣的見解。村長，如果他不捨棄這種言論，不捨棄這種心念，不放棄這種見解，他就會如實地被投入地獄。'我的老師持這樣的見解、這樣的觀點：任何妄語的人，都會墮入惡道、地獄。我確實說過妄語，所以我也會墮入惡道、地獄。'他產生了這樣的見解。村長，如果他不捨棄這種言論，不捨棄這種心念，不放棄這種見解，他就會如實地被投入地獄。 "村長，這裡如來出現於世間，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。他以種種方式呵責殺生，斥責殺生，並說'你們要遠離殺生'。他呵責偷盜，斥責偷盜，並說'你們要遠離偷盜'。他呵責邪淫，斥責邪淫，並說'你們要遠離邪淫'。他呵責妄語，斥責妄語，並說'你們要遠離妄語'。村長，這位老師有一個深信的弟子。他這樣思考：'世尊以種種方式呵責殺生，斥責殺生，並說要遠離殺生。我確實殺過生，無論多少。我殺過生，無論多少，這不好，這不善。如果我因此而後悔，我的惡業就不會消失。'他如此思考後，就捨棄殺生，並且以後遠離殺生。這樣他就斷除了這種惡業，這樣他就超越了這種惡業。 "'世尊以種種方式呵責偷盜，斥責偷盜，並說要遠離偷盜。我確實偷過東西，無論多少。我偷過東西，無論多少，這不好，這不善。如果我因此而後悔，我的惡業就不會消失。'他如此思考後，就捨棄偷盜，並且以後遠離偷盜。這樣他就斷除了這種惡業，這樣他就超越了這種惡業。 "'世尊以種種方式呵責邪淫，斥責邪淫，並說要遠離邪淫。我確實行過邪淫，無論多少。我行過邪淫，無論多少，這不好，這不善。如果我因此而後悔，我的惡業就不會消失。'他如此思考後，就捨棄邪淫，並且以後遠離邪淫。這樣他就斷除了這種惡業，這樣他就超越了這種惡業。

『『『Bhagavā kho pana anekapariyāyena musāvādaṃ garahati vigarahati, musāvādā viramathāti cāha. Atthi kho pana mayā musā bhaṇitaṃ yāvatakaṃ vā tāvatakaṃ vā. Yaṃ kho pana mayā musā bhaṇitaṃ yāvatakaṃ vā tāvatakaṃ vā taṃ na suṭṭhu, taṃ na sādhu. Ahañceva kho pana tappaccayā vippaṭisārī assaṃ, na metaṃ pāpaṃ kammaṃ akataṃ bhavissatī』ti. So iti paṭisaṅkhāya tañceva musāvādaṃ pajahati, āyatiñca musāvādā paṭivirato hoti. Evametassa pāpassa kammassa pahānaṃ hoti. Evametassa pāpassa kammassa samatikkamo hoti.

『『So pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti. Adinnādānaṃ pahāya adinnādānā paṭivirato hoti. Kāmesumicchācāraṃ pahāya kāmesumicchācārā paṭivirato hoti. Musāvādaṃ pahāya musāvādā paṭivirato hoti. Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti. Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti. Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti. Abhijjhaṃ pahāya anabhijjhālu hoti. Byāpādappadosaṃ pahāya abyāpannacitto hoti. Micchādiṭṭhiṃ pahāya sammādiṭṭhiko hoti.

『『Sa kho so, gāmaṇi, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato 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 abyāpajjena pharitvā viharati. Seyyathāpi, gāmaṇi, balavā saṅkhadhamo appakasireneva catuddisā viññāpeyya; evameva kho, gāmaṇi, evaṃ bhāvitāya mettāya cetovimuttiyā evaṃ bahulīkatāya yaṃ pamāṇakataṃ kammaṃ, na taṃ tatrāvasissati, na taṃ tatrāvatiṭṭhati.

『『Sa kho so, gāmaṇi, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato 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. Seyyathāpi, gāmaṇi, balavā saṅkhadhamo appakasireneva catuddisā viññāpeyya; evameva kho, gāmaṇi, evaṃ bhāvitāya upekkhāya cetovimuttiyā evaṃ bahulīkatāya yaṃ pamāṇakataṃ kammaṃ na taṃ tatrāvasissati, na taṃ tatrāvatiṭṭhatī』』ti. Evaṃ vutte, asibandhakaputto gāmaṇi bhagavantaṃ etadavoca – 『『abhikkantaṃ, bhante, abhikkantaṃ, bhante…pe… upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata』』nti. Aṭṭhamaṃ.

1. Kulasuttaṃ

"'世尊以種種方式呵責妄語，斥責妄語，並說要遠離妄語。我確實說過妄語，無論多少。我說過妄語，無論多少，這不好，這不善。如果我因此而後悔，我的惡業就不會消失。'他如此思考後，就捨棄妄語，並且以後遠離妄語。這樣他就斷除了這種惡業，這樣他就超越了這種惡業。 "他捨棄殺生，遠離殺生。他捨棄偷盜，遠離偷盜。他捨棄邪淫，遠離邪淫。他捨棄妄語，遠離妄語。他捨棄兩舌，遠離兩舌。他捨棄惡口，遠離惡口。他捨棄綺語，遠離綺語。他捨棄貪婪，成為無貪者。他捨棄嗔恚，成為無嗔者。他捨棄邪見，成為正見者。 "村長，這位聖弟子如此離貪、離嗔、不迷惑、正知、正念，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，以廣大、無量、無怨、無害的慈心遍滿一切世界而住。村長，就像一個有力的吹螺者能輕易地使四方都聽到聲音；同樣地，村長，如此修習慈心解脫，如此多修習，有限量的業不會留存，不會停留在那裡。 "村長，這位聖弟子如此離貪、離嗔、不迷惑、正知、正念，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，以廣大、無量、無怨、無害的舍心遍滿一切世界而住。村長，就像一個有力的吹螺者能輕易地使四方都聽到聲音；同樣地，村長，如此修習舍心解脫，如此多修習，有限量的業不會留存，不會停留在那裡。" 當這樣說時，阿西班陀迦子村長對世尊如是說："殊勝啊，尊者！殊勝啊，尊者！...愿世尊從今日起終生記我為已歸依的優婆塞。" 第八則完。 9. 家庭經

1. Ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ yena nāḷandā tadavasari . Tatra sudaṃ bhagavā nāḷandāyaṃ viharati pāvārikambavane.

Tena kho pana samayena nāḷandā dubbhikkhā hoti dvīhitikā setaṭṭhikā salākāvuttā. Tena kho pana samayena nigaṇṭho nāṭaputto nāḷandāyaṃ paṭivasati mahatiyā nigaṇṭhaparisāya saddhiṃ. Atha kho asibandhakaputto gāmaṇi nigaṇṭhasāvako yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṃ nāṭaputtaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho asibandhakaputtaṃ gāmaṇiṃ nigaṇṭho nāṭaputto etadavoca – 『『ehi tvaṃ, gāmaṇi, samaṇassa gotamassa vādaṃ āropehi. Evaṃ te kalyāṇo kittisaddo abbhuggacchissati – 『asibandhakaputtena gāmaṇinā samaṇassa gotamassa evaṃmahiddhikassa evaṃmahānubhāvassa vādo āropito』』』ti.

『『Kathaṃ panāhaṃ, bhante, samaṇassa gotamassa evaṃmahiddhikassa evaṃmahānubhāvassa vādaṃ āropessāmī』』ti ? 『『Ehi tvaṃ, gāmaṇi, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā samaṇaṃ gotamaṃ evaṃ vadehi – 『nanu, bhante, bhagavā anekapariyāyena kulānaṃ anuddayaṃ [anudayaṃ (syā. kaṃ. pī. ka.)] vaṇṇeti, anurakkhaṃ vaṇṇeti, anukampaṃ vaṇṇetī』ti? Sace kho, gāmaṇi, samaṇo gotamo evaṃ puṭṭho evaṃ byākaroti – 『evaṃ, gāmaṇi, tathāgato anekapariyāyena kulānaṃ anuddayaṃ vaṇṇeti, anurakkhaṃ vaṇṇeti, anukampaṃ vaṇṇetī』ti, tamenaṃ tvaṃ evaṃ vadeyyāsi – 『atha kiñcarahi, bhante, bhagavā dubbhikkhe dvīhitike setaṭṭhike salākāvutte mahatā bhikkhusaṅghena saddhiṃ cārikaṃ carati? Ucchedāya bhagavā kulānaṃ paṭipanno, anayāya bhagavā kulānaṃ paṭipanno, upaghātāya bhagavā kulānaṃ paṭipanno』ti! Imaṃ kho te, gāmaṇi, samaṇo gotamo ubhatokoṭikaṃ pañhaṃ puṭṭho neva sakkhati [sakkhiti (sī.) ma. ni.

1. 一時，世尊與大比丘僧團一起在拘薩羅國(現在的北方邦)遊行，來到了那爛陀(現在的巴特那附近)。在那裡，世尊住在那爛陀的波婆利迦芒果園。 當時，那爛陀遭遇饑荒，收成不好，稻穀枯白，只能靠配給度日。那時，尼干陀·若提子與大群尼干陀教徒一起住在那爛陀。於是，尼干陀的弟子阿西班陀迦子村長來到尼干陀·若提子所在之處。來到后，向尼干陀·若提子禮拜，然後坐在一旁。尼干陀·若提子對坐在一旁的阿西班陀迦子村長如是說："來吧，村長，你去駁斥沙門喬達摩的言論。這樣你就會得到美好的名聲：'阿西班陀迦子村長駁斥瞭如此有大神通、大威力的沙門喬達摩的言論。'" "尊者，我怎麼能駁斥如此有大神通、大威力的沙門喬達摩的言論呢？""來吧，村長，你去沙門喬達摩那裡，到了之後這樣對沙門喬達摩說：'尊者，世尊不是以種種方式讚歎對家庭的同情、保護和憐憫嗎？'村長，如果沙門喬達摩被這樣問后這樣回答：'是的，村長，如來以種種方式讚歎對家庭的同情、保護和憐憫'，那麼你就這樣對他說：'那麼，尊者，為什麼世尊在饑荒時期，收成不好，稻穀枯白，只能靠配給度日的時候，還帶著大比丘僧團遊行呢？世尊這是在毀滅家庭，世尊這是在傷害家庭，世尊這是在摧毀家庭啊！'村長，沙門喬達摩被問到這個兩難問題時，既不能吞下去，也不能吐出來。

2.83] uggilituṃ, neva sakkhati ogilitu』』nti. 『『Evaṃ , bhante』』ti kho asibandhakaputto gāmaṇi nigaṇṭhassa nāṭaputtassa paṭissutvā uṭṭhāyāsanā nigaṇṭhaṃ nāṭaputtaṃ abhivādetvā padakkhiṇaṃ katvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho asibandhakaputto gāmaṇi bhagavantaṃ etadavoca –

『『Nanu, bhante, bhagavā anekapariyāyena kulānaṃ anuddayaṃ vaṇṇeti, anurakkhaṃ vaṇṇeti, anukampaṃ vaṇṇetī』』ti? 『『Evaṃ, gāmaṇi, tathāgato anekapariyāyena kulānaṃ anuddayaṃ vaṇṇeti, anurakkhaṃ vaṇṇeti, anukampaṃ vaṇṇetī』』ti. 『『Atha kiñcarahi, bhante, bhagavā dubbhikkhe dvīhitike setaṭṭhike salākāvutte mahatā bhikkhusaṅghena saddhiṃ cārikaṃ carati? Ucchedāya bhagavā kulānaṃ paṭipanno, anayāya bhagavā kulānaṃ paṭipanno, upaghātāya bhagavā kulānaṃ paṭipanno』』ti. 『『Ito so, gāmaṇi, ekanavutikappe [ekanavuto kappo (syā. kaṃ.), ekanavutikappo (pī.)] yamahaṃ anussarāmi, nābhijānāmi kiñci kulaṃ pakkabhikkhānuppadānamattena upahatapubbaṃ. Atha kho yāni tāni kulāni aḍḍhāni mahaddhanāni mahābhogāni pahūtajātarūparajatāni pahūtavittūpakaraṇāni pahūtadhanadhaññāni, sabbāni tāni dānasambhūtāni ceva saccasambhūtāni ca sāmaññasambhūtāni ca. Aṭṭha kho, gāmaṇi, hetū, aṭṭha paccayā kulānaṃ upaghātāya. Rājato vā kulāni upaghātaṃ gacchanti, corato vā kulāni upaghātaṃ gacchanti, aggito vā kulāni upaghātaṃ gacchanti , udakato vā kulāni upaghātaṃ gacchanti, nihitaṃ vā ṭhānā vigacchati [nihitaṃ vā nādhigacchanti (sī. pī.)], duppayuttā vā kammantā vipajjanti, kule vā kulaṅgāroti [kulānaṃ vā kulaṅgāro (sī.)] uppajjati, yo te bhoge vikirati vidhamati viddhaṃseti, aniccatāye aṭṭhamīti. Ime kho, gāmaṇi, aṭṭha hetū, aṭṭha paccayā kulānaṃ upaghātāya . Imesu kho, gāmaṇi, aṭṭhasu hetūsu, aṭṭhasu paccayesu saṃvijjamānesu yo maṃ evaṃ vadeyya – 『ucchedāya bhagavā kulānaṃ paṭipanno, anayāya bhagavā kulānaṃ paṭipanno, upaghātāya bhagavā kulānaṃ paṭipanno』ti, taṃ, gāmaṇi, vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye』』ti. Evaṃ vutte, asibandhakaputto gāmaṇi bhagavantaṃ etadavoca – 『『abhikkantaṃ, bhante, abhikkantaṃ, bhante…pe… upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata』』nti. Navamaṃ.

1. Maṇicūḷakasuttaṃ

"是的，尊者。"阿西班陀迦子村長聽從了尼干陀·若提子的話，從座位上起身，向尼干陀·若提子禮拜，右繞后離開，來到世尊所在之處。來到后，向世尊禮拜，然後坐在一旁。坐在一旁的阿西班陀迦子村長對世尊如是說： "尊者，世尊不是以種種方式讚歎對家庭的同情、保護和憐憫嗎？""是的，村長，如來以種種方式讚歎對家庭的同情、保護和憐憫。""那麼，尊者，為什麼世尊在饑荒時期，收成不好，稻穀枯白，只能靠配給度日的時候，還帶著大比丘僧團**呢？世尊這是在毀滅家庭，世尊這是在傷害家庭，世尊這是在摧毀家庭啊！" "村長，我回憶過去九十一劫以來，我不知道有任何家庭僅僅因為供養熟食而遭到毀滅。相反，那些富裕、大財、大富的家庭，擁有大量的金銀，擁有大量的財物，擁有大量的財富和穀物，都是因佈施而生，因誠實而生，因修行而生。村長，有八種原因，八種條件會導致家庭的毀滅。家庭會因國王而遭到毀滅，會因盜賊而遭到毀滅，會因火災而遭到毀滅，會因水災而遭到毀滅，會因埋藏的財物消失而遭到毀滅，會因事業失敗而遭到毀滅，會因家族中出現敗家子而遭到毀滅，他揮霍、浪費、破壞那些財富，第八是無常性。村長，這就是導致家庭毀滅的八種原因，八種條件。村長，當這八種原因，八種條件存在時，如果有人這樣說我：'世尊這是在毀滅家庭，世尊這是在傷害家庭，世尊這是在摧毀家庭'，如果他不捨棄這種言論，不捨棄這種心念，不放棄這種見解，他就會如實地被投入地獄。" 當這樣說時，阿西班陀迦子村長對世尊如是說："殊勝啊，尊者！殊勝啊，尊者！...愿世尊從今日起終生記我為已歸依的優婆塞。" 第九則完。 10. 摩尼珠頂經

1. Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena rājantepure rājaparisāya sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi – 『『kappati samaṇānaṃ sakyaputtiyānaṃ jātarūparajataṃ, sādiyanti samaṇā sakyaputtiyā jātarūparajataṃ, paṭiggaṇhanti samaṇā sakyaputtiyā jātarūparajata』』nti!

Tena kho pana samayena maṇicūḷako gāmaṇi tassaṃ parisāyaṃ nisinno hoti. Atha kho maṇicūḷako gāmaṇi taṃ parisaṃ etadavoca – 『『mā ayyo [ayyā (sī. pī.)] evaṃ avacuttha. Na kappati samaṇānaṃ sakyaputtiyānaṃ jātarūparajataṃ, na sādiyanti samaṇā sakyaputtiyā jātarūparajataṃ, nappaṭiggaṇhanti samaṇā sakyaputtiyā jātarūparajataṃ, nikkhittamaṇisuvaṇṇā samaṇā sakyaputtiyā apetajātarūparajatā』』ti. Asakkhi kho maṇicūḷako gāmaṇi taṃ parisaṃ saññāpetuṃ. Atha kho maṇicūḷako gāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho maṇicūḷako gāmaṇi bhagavantaṃ etadavoca – 『『idha, bhante, rājantepure rājaparisāya sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi – 『kappati samaṇānaṃ sakyaputtiyānaṃ jātarūparajataṃ, sādiyanti samaṇā sakyaputtiyā jātarūparajataṃ, paṭiggaṇhanti samaṇā sakyaputtiyā jātarūparajata』nti. Evaṃ vutte, ahaṃ, bhante, taṃ parisaṃ etadavocaṃ – 『mā ayyo evaṃ avacuttha. Na kappati samaṇānaṃ sakyaputtiyānaṃ jātarūparajataṃ, na sādiyanti samaṇā sakyaputtiyā jātarūparajataṃ, nappaṭiggaṇhanti samaṇā sakyaputtiyā jātarūparajataṃ, nikkhittamaṇisuvaṇṇā samaṇā sakyaputtiyā apetajātarūparajatā』ti. Asakkhiṃ khvāhaṃ, bhante, taṃ parisaṃ saññāpetuṃ. Kaccāhaṃ, bhante, 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, gāmaṇi, evaṃ byākaramāno vuttavādī ceva me hosi, na ca maṃ abhūtena abbhācikkhasi, dhammassa cānudhammaṃ byākarosi, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchati. Na hi, gāmaṇi, kappati samaṇānaṃ sakyaputtiyānaṃ jātarūparajataṃ, na sādiyanti samaṇā sakyaputtiyā jātarūparajataṃ, nappaṭiggaṇhanti samaṇā sakyaputtiyā jātarūparajataṃ, nikkhittamaṇisuvaṇṇā samaṇā sakyaputtiyā apetajātarūparajatā. Yassa kho, gāmaṇi, jātarūparajataṃ kappati, pañcapi tassa kāmaguṇā kappanti. Yassa pañca kāmaguṇā kappanti ( ) [(tassapi jātarūparajataṃ kappati,) (syā. kaṃ.)], ekaṃsenetaṃ , gāmaṇi, dhāreyyāsi assamaṇadhammo asakyaputtiyadhammoti. Api cāhaṃ, gāmaṇi, evaṃ vadāmi – tiṇaṃ tiṇatthikena pariyesitabbaṃ, dāru dārutthikena pariyesitabbaṃ, sakaṭaṃ sakaṭatthikena pariyesitabbaṃ, puriso purisatthikena pariyesitabbo [pariyesitabbo』』ti (?)]. Natvevāhaṃ, gāmaṇi, kenaci pariyāyena 『jātarūparajataṃ sāditabbaṃ pariyesitabba』nti vadāmī』』ti. Dasamaṃ.

1. Bhadrakasuttaṃ

2. 一時，世尊住在王舍城(現在的拉杰吉爾)竹林園栗鼠feeding-ground。那時，在王宮內的王室集會中，聚集的人們之間產生了這樣的討論："釋迦子沙門們是否可以接受金銀？釋迦子沙門們是否喜歡金銀？釋迦子沙門們是否接受金銀？" 那時，摩尼珠頂村長也坐在那個集會中。於是摩尼珠頂村長對那個集會如是說："諸位不要這樣說。釋迦子沙門們不可以接受金銀，釋迦子沙門們不喜歡金銀，釋迦子沙門們不接受金銀，釋迦子沙門們已放棄珠寶和黃金，遠離金銀。"摩尼珠頂村長成功地說服了那個集會。 然後，摩尼珠頂村長來到世尊所在之處。來到后，向世尊禮拜，然後坐在一旁。坐在一旁的摩尼珠頂村長對世尊如是說："尊者，在王宮內的王室集會中，聚集的人們之間產生了這樣的討論：'釋迦子沙門們是否可以接受金銀？釋迦子沙門們是否喜歡金銀？釋迦子沙門們是否接受金銀？'當這樣說時，尊者，我對那個集會如是說：'諸位不要這樣說。釋迦子沙門們不可以接受金銀，釋迦子沙門們不喜歡金銀，釋迦子沙門們不接受金銀，釋迦子沙門們已放棄珠寶和黃金，遠離金銀。'尊者，我成功地說服了那個集會。尊者，我這樣回答是否如實地表達了世尊的教導，沒有以不實之事誹謗世尊，是否如法地解釋了法，是否有任何如法的批評會招致責難？" "確實如此，村長，你這樣回答如實地表達了我的教導，沒有以不實之事誹謗我，如法地解釋了法，沒有任何如法的批評會招致責難。因為，村長，釋迦子沙門們不可以接受金銀，釋迦子沙門們不喜歡金銀，釋迦子沙門們不接受金銀，釋迦子沙門們已放棄珠寶和黃金，遠離金銀。村長，對於那些可以接受金銀的人，五種欲樂也是可以接受的。對於那些五種欲樂可以接受的人，村長，你可以確定這一點：這不是沙門法，不是釋迦子法。但是，村長，我是這樣說的：需要草的人可以尋找草，需要木材的人可以尋找木材，需要車的人可以尋找車，需要人的人可以尋找人。但是，村長，我絕不會以任何方式說'應當喜歡金銀，應當尋求金銀'。" 第十則完。

3. 跋陀羅迦經

4. Ekaṃ samayaṃ bhagavā mallesu viharati uruvelakappaṃ nāma mallānaṃ nigamo. Atha kho bhadrako gāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho bhadrako gāmaṇi bhagavantaṃ etadavoca – 『『sādhu me, bhante, bhagavā dukkhassa samudayañca atthaṅgamañca desetū』』ti. 『『Ahañce [ahañca (syā. kaṃ. ka.)] te, gāmaṇi, atītamaddhānaṃ ārabbha dukkhassa samudayañca atthaṅgamañca deseyyaṃ – 『evaṃ ahosi atītamaddhāna』nti, tatra te siyā kaṅkhā, siyā vimati. Ahaṃ ce [ahañca (syā. kaṃ. ka.)] te, gāmaṇi, anāgatamaddhānaṃ ārabbha dukkhassa samudayañca atthaṅgamañca deseyyaṃ – 『evaṃ bhavissati anāgatamaddhāna』nti, tatrāpi te siyā kaṅkhā, siyā vimati. Api cāhaṃ, gāmaṇi, idheva nisinno ettheva te nisinnassa dukkhassa samudayañca atthaṅgamañca desessāmi. Taṃ suṇāhi , sādhukaṃ manasi karohi; bhāsissāmī』』ti. 『『Evaṃ, bhante』』ti kho bhadrako gāmaṇi bhagavato paccassosi. Bhagavā etadavoca –

『『Taṃ kiṃ maññasi, gāmaṇi, atthi te uruvelakappe manussā yesaṃ te vadhena vā bandhena vā jāniyā vā garahāya vā uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā』』ti? 『『Atthi me, bhante, uruvelakappe manussā yesaṃ me vadhena vā bandhena vā jāniyā vā garahāya vā uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā』』ti. 『『Atthi pana te, gāmaṇi, uruvelakappe manussā yesaṃ te vadhena vā bandhena vā jāniyā vā garahāya vā nuppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā』』ti? 『『Atthi me, bhante, uruvelakappe manussā yesaṃ me vadhena vā bandhena vā jāniyā vā garahāya vā nuppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā』』ti. 『『Ko nu kho, gāmaṇi, hetu, ko paccayo yena te ekaccānaṃ uruvelakappiyānaṃ manussānaṃ vadhena vā bandhena vā jāniyā vā garahāya vā uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā』』ti? 『『Yesaṃ me, bhante, uruvelakappiyānaṃ manussānaṃ vadhena vā bandhena vā jāniyā vā garahāya vā uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā, atthi me tesu chandarāgo . Yesaṃ pana, bhante, uruvelakappiyānaṃ manussānaṃ vadhena vā bandhena vā jāniyā vā garahāya vā nuppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā, natthi me tesu chandarāgo』』ti. 『『Iminā tvaṃ, gāmaṇi, dhammena diṭṭhena viditena akālikena pattena pariyogāḷhena atītānāgate nayaṃ nehi – 『yaṃ kho kiñci atītamaddhānaṃ dukkhaṃ uppajjamānaṃ uppajji [uppajjati (sabbattha)] sabbaṃ taṃ chandamūlakaṃ chandanidānaṃ. Chando hi mūlaṃ dukkhassa. Yampi hi kiñci anāgatamaddhānaṃ dukkhaṃ uppajjamānaṃ uppajjissati, sabbaṃ taṃ chandamūlakaṃ chandanidānaṃ. Chando hi mūlaṃ dukkhassā』』』ti . 『『Acchariyaṃ, bhante, abbhutaṃ, bhante! Yāva subhāsitaṃ cidaṃ [subhāsitamidaṃ (sī. pī.)], bhante, bhagavatā [yaṅkiñci atītamaddhānaṃ dukkhaṃ uppajjamānaṃ uppajjati, sabbantaṃ chandamūlakaṃ chandanidānaṃ, chando hi mūlaṃ dukkhassāti, yaṅkiñci anāgatamaddhānaṃ dukkhaṃ uppajjamānaṃ uppajjissati sabbantaṃ chandamūlakaṃ chandanidānaṃ, chando hi mūlaṃ dukkhassā』』ti (syā. kaṃ.)] – 『yaṃ kiñci dukkhaṃ uppajjamānaṃ uppajjati, sabbaṃ taṃ chandamūlakaṃ chandanidānaṃ. Chando hi mūlaṃ dukkhassā』ti. [『『yaṅkiñci atītamaddhānaṃ dukkhaṃ uppajjamānaṃ uppajjati, sabbantaṃ chandamūlakaṃ chandanidānaṃ, chando hi mūlaṃ dūkkhassāti, yaṅkiñci anāgatamaddhānaṃ dukkhaṃ uppajjamānaṃ uppajjissati, sabbantaṃ chandamūlakaṃ chandanidānaṃ, chando hi mūlaṃ dukkhassā』』ti (syā. kaṃ)] Atthi me, bhante, ciravāsī nāma kumāro bahi āvasathe [āvesane (?)] paṭivasati. So khvāhaṃ, bhante, kālasseva vuṭṭhāya purisaṃ uyyojemi [uyyojesiṃ (ka.)] – 『gaccha, bhaṇe, ciravāsiṃ kumāraṃ jānāhī』ti. Yāvakīvañca, bhante, so puriso nāgacchati, tassa me hoteva aññathattaṃ – 『mā heva ciravāsissa kumārassa kiñci ābādhayitthā』』』ti [ābādhayethāti (syā. kaṃ. pī. ka.)].

1. 一時，世尊住在摩羅國名叫烏魯韋拉卡帕的摩羅人城鎮。那時，跋陀羅迦村長來到世尊所在之處。來到后，向世尊禮拜，然後坐在一旁。坐在一旁的跋陀羅迦村長對世尊如是說："尊者，請世尊為我說明苦的生起和滅盡。" "村長，如果我以過去的時間為基礎來為你說明苦的生起和滅盡，說'過去是這樣的'，你可能會產生懷疑和困惑。村長，如果我以未來的時間為基礎來為你說明苦的生起和滅盡，說'未來將會是這樣的'，你也可能會產生懷疑和困惑。但是，村長，我就坐在這裡，為你這個坐在這裡的人說明苦的生起和滅盡。仔細聽，好好思考，我要說了。""是的，尊者。"跋陀羅迦村長回答世尊。世尊如是說： "村長，你怎麼認為，在烏魯韋拉卡帕有沒有這樣的人，如果他們被殺、被捆綁、遭受損失或被責罵，你會因此而產生悲傷、哀嘆、痛苦、憂愁和絕望？""尊者，在烏魯韋拉卡帕確實有這樣的人，如果他們被殺、被捆綁、遭受損失或被責罵，我會因此而產生悲傷、哀嘆、痛苦、憂愁和絕望。" "村長，在烏魯韋拉卡帕有沒有這樣的人，如果他們被殺、被捆綁、遭受損失或被責罵，你不會因此而產生悲傷、哀嘆、痛苦、憂愁和絕望？""尊者，在烏魯韋拉卡帕確實有這樣的人，如果他們被殺、被捆綁、遭受損失或被責罵，我不會因此而產生悲傷、哀嘆、痛苦、憂愁和絕望。" "村長，是什麼原因，什麼條件，使得對於烏魯韋拉卡帕的某些人，如果他們被殺、被捆綁、遭受損失或被責罵，你會因此而產生悲傷、哀嘆、痛苦、憂愁和絕望？""尊者，對於那些如果被殺、被捆綁、遭受損失或被責罵，我會因此而產生悲傷、哀嘆、痛苦、憂愁和絕望的烏魯韋拉卡帕人，我對他們有欲愛。而對於那些如果被殺、被捆綁、遭受損失或被責罵，我不會因此而產生悲傷、哀嘆、痛苦、憂愁和絕望的烏魯韋拉卡帕人，我對他們沒有欲愛。" "村長，你通過這個已見、已知、及時、已達到、已深入的法，可以推論過去和未來：'任何在過去生起的苦，全都以欲為根本，以欲為因。欲確實是苦的根本。任何在未來將要生起的苦，全都以欲為根本，以欲為因。欲確實是苦的根本。'" "尊者，真是不可思議！尊者，真是奇妙！尊者，世尊說得多麼好啊：'任何生起的苦，全都以欲為根本，以欲為因。欲確實是苦的根本。'尊者，我有一個名叫長住的年輕人，住在外面的住所。尊者，我早晨起來就派人去說：'去看看長住年輕人怎麼樣。'尊者，只要那個人還沒回來，我就會擔心：'但願長住年輕人沒有生什麼病啊。'"

『『Taṃ kiṃ maññasi, gāmaṇi, ciravāsissa kumārassa vadhena vā bandhena vā jāniyā vā garahāya vā uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā』』ti ? 『『Ciravāsissa me, bhante, kumārassa vadhena vā bandhena vā jāniyā vā garahāya vā jīvitassapi siyā aññathattaṃ, kiṃ pana me nuppajjissanti sokaparidevadukkhadomanassupāyāsā』』ti. 『『Imināpi kho etaṃ, gāmaṇi, pariyāyena veditabbaṃ – 『yaṃ kiñci dukkhaṃ uppajjamānaṃ uppajjati, sabbaṃ taṃ chandamūlakaṃ chandanidānaṃ. Chando hi mūlaṃ dukkhassā』』』ti.

『『Taṃ kiṃ maññasi, gāmaṇi, yadā te ciravāsimātā [ciravāsissa mātā (sī. pī.)] adiṭṭhā ahosi, assutā ahosi, te ciravāsimātuyā chando vā rāgo vā pemaṃ vā』』ti? 『『No hetaṃ, bhante』』. 『『Dassanaṃ vā te, gāmaṇi, āgamma savanaṃ vā evaṃ te ahosi – 『ciravāsimātuyā chando vā rāgo vā pemaṃ vā』』』ti? 『『Evaṃ, bhante』』.

『『Taṃ kiṃ maññasi, gāmaṇi, ciravāsimātuyā te vadhena vā bandhena vā jāniyā vā garahāya vā uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā』』ti? 『『Ciravāsimātuyā me, bhante, vadhena vā bandhena vā jāniyā vā garahāya vā jīvitassapi siyā aññathattaṃ, kiṃ pana me nuppajjissanti sokaparidevadukkhadomanassupāyāsā』』ti! 『『Imināpi kho etaṃ, gāmaṇi, pariyāyena veditabbaṃ – 『yaṃ kiñci dukkhaṃ uppajjamānaṃ uppajjati, sabbaṃ taṃ chandamūlakaṃ chandanidānaṃ. Chando hi mūlaṃ dukkhassā』』』ti. Ekādasamaṃ.

1. Rāsiyasuttaṃ

2. Atha kho rāsiyo gāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho rāsiyo gāmaṇi bhagavantaṃ etadavoca – 『『sutaṃ metaṃ, bhante, 『samaṇo gotamo sabbaṃ tapaṃ garahati, sabbaṃ tapassiṃ lūkhajīviṃ ekaṃsena upavadati upakkosatī』ti [upakkosati upavadatīti (dī. ni.

"村長，你怎麼認為，如果長住年輕人被殺、被捆綁、遭受損失或被責罵，你會因此而產生悲傷、哀嘆、痛苦、憂愁和絕望嗎？""尊者，如果長 年輕人被殺、被捆綁、遭受損失或被責罵，我的生命都可能會改變，更何況不會產生悲傷、哀嘆、痛苦、憂愁和絕望呢？" "村長，通過這個方式也可以理解：'任何生起的苦，全都以欲為根本，以欲為因。欲確實是苦的根本。'" "村長，你怎麼認為，當你還沒有見過、沒有聽說過長住的母親時，你對長住的母親有慾望、貪愛或喜愛嗎？""不，尊者，沒有。""村長，是不是因為見到或聽說后，你才對長住的母親產生了慾望、貪愛或喜愛？""是的，尊者。" "村長，你怎麼認為，如果長住的母親被殺、被捆綁、遭受損失或被責罵，你會因此而產生悲傷、哀嘆、痛苦、憂愁和絕望嗎？""尊者，如果長住的母親被殺、被捆綁、遭受損失或被責罵，我的生命都可能會改變，更何況不會產生悲傷、哀嘆、痛苦、憂愁和絕望呢！" "村長，通過這個方式也可以理解：'任何生起的苦，全都以欲為根本，以欲為因。欲確實是苦的根本。'" 第十一則完。 12. 羅私耶經 364. 那時，羅私耶村長來到世尊所在之處。來到后，向世尊禮拜，然後坐在一旁。坐在一旁的羅私耶村長對世尊如是說："尊者，我聽說'沙門喬達摩責備一切苦行，一概指責、譴責所有苦行者和粗食者'。

1.381)]. Ye te, bhante, evamāhaṃsu – 『samaṇo gotamo sabbaṃ tapaṃ garahati, sabbaṃ tapassiṃ lūkhajīviṃ ekaṃsena upavadati upakkosatī』ti, kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṃ abhūtena abbhācikkhanti, dhammassa cānudhammaṃ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchatī』』ti? 『『Ye te, gāmaṇi, evamāhaṃsu – 『samaṇo gotamo sabbaṃ tapaṃ garahati, sabbaṃ tapassiṃ lūkhajīviṃ ekaṃsena upavadati upakkosatī』ti, na me te vuttavādino, abbhācikkhanti ca pana maṃ te asatā tucchā abhūtena』』.

『『Dveme, gāmaṇi, antā pabbajitena na sevitabbā – yo cāyaṃ kāmesu kāmasukhallikānuyogo hīno gammo pothujjaniko anariyo anatthasaṃhito, yo cāyaṃ attakilamathānuyogo dukkho anariyo anatthasaṃhito. Ete te, gāmaṇi, ubho ante anupagamma majjhimā paṭipadā tathāgatena abhisambuddhā – cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati. Katamā ca sā, gāmaṇi, majjhimā paṭipadā tathāgatena abhisambuddhā – cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Ayaṃ kho sā, gāmaṇi, majjhimā paṭipadā tathāgatena abhisambuddhā – cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati.

『『Tayo kho me, gāmaṇi, kāmabhogino santo saṃvijjamānā lokasmiṃ. Katame tayo? Idha, gāmaṇi, ekacco kāmabhogī adhammena bhoge pariyesati, sāhasena adhammena bhoge pariyesitvā sāhasena na attānaṃ sukheti na pīṇeti na saṃvibhajati na puññāni karoti. Idha pana, gāmaṇi, ekacco kāmabhogī adhammena bhoge pariyesati sāhasena. Adhammena bhoge pariyesitvā sāhasena attānaṃ sukheti pīṇeti, na saṃvibhajati na puññāni karoti. Idha pana, gāmaṇi, ekacco kāmabhogī adhammena bhoge pariyesati sāhasena. Adhammena bhoge pariyesitvā sāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti.

『『Idha pana, gāmaṇi, ekacco kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi. Dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi na attānaṃ sukheti, na pīṇeti, na saṃvibhajati, na puññāni karoti. Idha pana, gāmaṇi, ekacco kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi. Dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi attānaṃ sukheti pīṇeti, na saṃvibhajati, na puññāni karoti. Idha pana, gāmaṇi, ekacco kāmabhogī dhammādhammena bhoge pariyesati, sāhasenapi asāhasenapi . Dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti.

『『Idha pana, gāmaṇi, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena. Dhammena bhoge pariyesitvā asāhasena na attānaṃ sukheti, na pīṇeti, na saṃvibhajati, na puññāni karoti. Idha pana, gāmaṇi, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena. Dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti, na saṃvibhajati, na puññāni karoti. Idha pana, gāmaṇi, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena. Dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti. Te ca bhoge gadhito [gathito (sī.)] mucchito ajjhopanno anādīnavadassāvī anissaraṇapañño paribhuñjati. Idha pana, gāmaṇi, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena. Dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti. Te ca bhoge agadhito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjati.

尊者，那些這樣說的人:'沙門喬達摩責備一切苦行,一概指責、譴責所有苦行者和粗食者'。這些人是否如實地表達了世尊的教導,沒有以不實之事誹謗世尊,是否如法地解釋了法,是否有任何如法的批評會招致責難?" "村長,那些這樣說的人:'沙門喬達摩責備一切苦行,一概指責、譴責所有苦行者和粗食者',他們不是如實地表達我的教導,而是以虛假、空洞、不實的話誹謗我。" "村長,出家人不應該追隨兩種極端:一是在欲樂中追求感官之樂,這是低劣的、粗俗的、凡夫的、非聖者的、無益的;二是自我折磨,這是痛苦的、非聖者的、無益的。村長,如來不追隨這兩種極端,而是覺悟了中道,這能開啟眼目、產生智慧,導向平靜、證智、覺悟、涅槃。村長,什麼是如來所覺悟的中道,能開啟眼目、產生智慧,導向平靜、證智、覺悟、涅槃?就是這八支聖道,即:正見...正定。村長,這就是如來所覺悟的中道,能開啟眼目、產生智慧,導向平靜、證智、覺悟、涅槃。 村長,世間有三種享受欲樂的人。哪三種?村長,這裡有人以非法、暴力的方式追求財富,以非法、暴力的方式獲得財富后,既不使自己快樂滿足,也不分享,不行善。村長,這裡有人以非法、暴力的方式追求財富,以非法、暴力的方式獲得財富后,使自己快樂滿足,但不分享,不行善。村長,這裡有人以非法、暴力的方式追求財富,以非法、暴力的方式獲得財富后,使自己快樂滿足,也分享,也行善。 村長,這裡有人以合法和非法、暴力和非暴力的方式追求財富,以合法和非法、暴力和非暴力的方式獲得財富后,既不使自己快樂滿足,也不分享,不行善。村長,這裡有人以合法和非法、暴力和非暴力的方式追求財富,以合法和非法、暴力和非暴力的方式獲得財富后,使自己快樂滿足,但不分享,不行善。村長,這裡有人以合法和非法、暴力和非暴力的方式追求財富,以合法和非法、暴力和非暴力的方式獲得財富后,使自己快樂滿足,也分享,也行善。 村長,這裡有人以合法、非暴力的方式追求財富,以合法、非暴力的方式獲得財富后,既不使自己快樂滿足,也不分享,不行善。村長,這裡有人以合法、非暴力的方式追求財富,以合法、非暴力的方式獲得財富后,使自己快樂滿足,但不分享,不行善。村長,這裡有人以合法、非暴力的方式追求財富,以合法、非暴力的方式獲得財富后,使自己快樂滿足,也分享,也行善。他貪著、迷戀、沉溺於那些財富,不見過患,不知出離之道而享用。村長,這裡有人以合法、非暴力的方式追求財富,以合法、非暴力的方式獲得財富后,使自己快樂滿足,也分享,也行善。他不貪著、不迷戀、不沉溺於那些財富,能見過患,知出離之道而享用。

『『Tatra , gāmaṇi, yvāyaṃ kāmabhogī adhammena bhoge pariyesati sāhasena, adhammena bhoge pariyesitvā sāhasena na attānaṃ sukheti, na pīṇeti, na saṃvibhajati, na puññāni karoti. Ayaṃ, gāmaṇi, kāmabhogī tīhi ṭhānehi gārayho. Katamehi tīhi ṭhānehi gārayho? Adhammena bhoge pariyesati sāhasenāti, iminā paṭhamena ṭhānena gārayho. Na attānaṃ sukheti na pīṇetīti, iminā dutiyena ṭhānena gārayho. Na saṃvibhajati, na puññāni karotīti, iminā tatiyena ṭhānena gārayho. Ayaṃ, gāmaṇi, kāmabhogī imehi tīhi ṭhānehi gārayho.

『『Tatra, gāmaṇi, yvāyaṃ kāmabhogī adhammena bhoge pariyesati sāhasena, adhammena bhoge pariyesitvā sāhasena attānaṃ sukheti pīṇeti, na saṃvibhajati, na puññāni karoti. Ayaṃ, gāmaṇi, kāmabhogī dvīhi ṭhānehi gārayho, ekena ṭhānena pāsaṃso. Katamehi dvīhi ṭhānehi gārayho? Adhammena bhoge pariyesati sāhasenāti, iminā paṭhamena ṭhānena gārayho. Na saṃvibhajati, na puññāni karotīti, iminā dutiyena ṭhānena gārayho. Katamena ekena ṭhānena pāsaṃso? Attānaṃ sukheti pīṇetīti, iminā ekena ṭhānena pāsaṃso. Ayaṃ, gāmaṇi, kāmabhogī imehi dvīhi ṭhānehi gārayho, iminā ekena ṭhānena pāsaṃso.

『『Tatra, gāmaṇi, yvāyaṃ kāmabhogī adhammena bhoge pariyesati sāhasena, adhammena bhoge pariyesitvā sāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti. Ayaṃ, gāmaṇi, kāmabhogī ekena ṭhānena gārayho, dvīhi ṭhānehi pāsaṃso. Katamena ekena ṭhānena gārayho? Adhammena bhoge pariyesati sāhasenāti, iminā ekena ṭhānena gārayho. Katamehi dvīhi ṭhānehi pāsaṃso? Attānaṃ sukheti pīṇetīti, iminā paṭhamena ṭhānena pāsaṃso. Saṃvibhajati puññāni karotīti, iminā dutiyena ṭhānena pāsaṃso. Ayaṃ, gāmaṇi, kāmabhogī, iminā ekena ṭhānena gārayho, imehi dvīhi ṭhānehi pāsaṃso.

『『Tatra, gāmaṇi, yvāyaṃ kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi, dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi na attānaṃ sukheti, na pīṇeti, na saṃvibhajati, na puññāni karoti. Ayaṃ, gāmaṇi, kāmabhogī ekena ṭhānena pāsaṃso, tīhi ṭhānehi gārayho. Katamena ekena ṭhānena pāsaṃso? Dhammena bhoge pariyesati asāhasenāti, iminā ekena ṭhānena pāsaṃso. Katamehi tīhi ṭhānehi gārayho? Adhammena bhoge pariyesati sāhasenāti, iminā paṭhamena ṭhānena gārayho. Na attānaṃ sukheti, na pīṇetīti, iminā dutiyena ṭhānena gārayho. Na saṃvibhajati, na puññāni karotīti, iminā tatiyena ṭhānena gārayho. Ayaṃ, gāmaṇi, kāmabhogī iminā ekena ṭhānena pāsaṃso, imehi tīhi ṭhānehi gārayho.

『『Tatra, gāmaṇi, yvāyaṃ kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi, dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi attānaṃ sukheti pīṇeti, na saṃvibhajati, na puññāni karoti. Ayaṃ, gāmaṇi, kāmabhogī dvīhi ṭhānehi pāsaṃso, dvīhi ṭhānehi gārayho. Katamehi dvīhi ṭhānehi pāsaṃso? Dhammena bhoge pariyesati asāhasenāti, iminā paṭhamena ṭhānena pāsaṃso. Attānaṃ sukheti pīṇetīti, iminā dutiyena ṭhānena pāsaṃso . Katamehi dvīhi ṭhānehi gārayho? Adhammena bhoge pariyesati sāhasenāti, iminā paṭhamena ṭhānena gārayho. Na saṃvibhajati, na puññāni karotīti, iminā dutiyena ṭhānena gārayho. Ayaṃ, gāmaṇi, kāmabhogī imehi dvīhi ṭhānehi pāsaṃso, imehi dvīhi ṭhānehi gārayho.

『『Tatra, gāmaṇi, yvāyaṃ kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi, dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti. Ayaṃ, gāmaṇi, kāmabhogī tīhi ṭhānehi pāsaṃso, ekena ṭhānena gārayho. Katamehi tīhi ṭhānehi pāsaṃso? Dhammena bhoge pariyesati asāhasenāti, iminā paṭhamena ṭhānena pāsaṃso. Attānaṃ sukheti pīṇetīti, iminā dutiyena ṭhānena pāsaṃso. Saṃvibhajati puññāni karotīti, iminā tatiyena ṭhānena pāsaṃso. Katamena ekena ṭhānena gārayho? Adhammena bhoge pariyesati sāhasenāti , iminā ekena ṭhānena gārayho. Ayaṃ, gāmaṇi, kāmabhogī imehi tīhi ṭhānehi pāsaṃso, iminā ekena ṭhānena gārayho.

"村長,在這些人中,那個以非法、暴力的方式追求財富,以非法、暴力的方式獲得財富后,既不使自己快樂滿足,也不分享,不行善的人,這種享受欲樂的人在三個方面應受責備。哪三個方面應受責備?以非法、暴力的方式追求財富,這是第一個應受責備的方面。不使自己快樂滿足,這是第二個應受責備的方面。不分享,不行善,這是第三個應受責備的方面。村長,這種享受欲樂的人在這三個方面應受責備。 村長,那個以非法、暴力的方式追求財富,以非法、暴力的方式獲得財富后,使自己快樂滿足,但不分享,不行善的人,這種享受欲樂的人在兩個方面應受責備,在一個方面應受讚揚。哪兩個方面應受責備?以非法、暴力的方式追求財富,這是第一個應受責備的方面。不分享,不行善,這是第二個應受責備的方面。哪一個方面應受讚揚?使自己快樂滿足,這是應受讚揚的一個方面。村長,這種享受欲樂的人在這兩個方面應受責備,在這一個方面應受讚揚。 村長,那個以非法、暴力的方式追求財富,以非法、暴力的方式獲得財富后,使自己快樂滿足,也分享,也行善的人,這種享受欲樂的人在一個方面應受責備,在兩個方面應受讚揚。哪一個方面應受責備?以非法、暴力的方式追求財富,這是應受責備的一個方面。哪兩個方面應受讚揚?使自己快樂滿足,這是第一個應受讚揚的方面。分享,行善,這是第二個應受讚揚的方面。村長,這種享受欲樂的人在這一個方面應受責備,在這兩個方面應受讚揚。 村長,那個以合法和非法、暴力和非暴力的方式追求財富,以合法和非法、暴力和非暴力的方式獲得財富后,既不使自己快樂滿足,也不分享,不行善的人,這種享受欲樂的人在一個方面應受讚揚,在三個方面應受責備。哪一個方面應受讚揚?以合法、非暴力的方式追求財富,這是應受讚揚的一個方面。哪三個方面應受責備?以非法、暴力的方式追求財富,這是第一個應受責備的方面。不使自己快樂滿足,這是第二個應受責備的方面。不分享,不行善,這是第三個應受責備的方面。村長,這種享受欲樂的人在這一個方面應受讚揚,在這三個方面應受責備。 村長,那個以合法和非法、暴力和非暴力的方式追求財富,以合法和非法、暴力和非暴力的方式獲得財富后,使自己快樂滿足,但不分享,不行善的人,這種享受欲樂的人在兩個方面應受讚揚,在兩個方面應受責備。哪兩個方面應受讚揚?以合法、非暴力的方式追求財富,這是第一個應受讚揚的方面。使自己快樂滿足,這是第二個應受讚揚的方面。哪兩個方面應受責備?以非法、暴力的方式追求財富,這是第一個應受責備的方面。不分享,不行善,這是第二個應受責備的方面。村長,這種享受欲樂的人在這兩個方面應受讚揚,在這兩個方面應受責備。 村長,那個以合法和非法、暴力和非暴力的方式追求財富,以合法和非法、暴力和非暴力的方式獲得財富后,使自己快樂滿足,也分享,也行善的人,這種享受欲樂的人在三個方面應受讚揚,在一個方面應受責備。哪三個方面應受讚揚?以合法、非暴力的方式追求財富,這是第一個應受讚揚的方面。使自己快樂滿足,這是第二個應受讚揚的方面。分享,行善,這是第三個應受讚揚的方面。哪一個方面應受責備?以非法、暴力的方式追求財富,這是應受責備的一個方面。村長,這種享受欲樂的人在這三個方面應受讚揚,在這一個方面應受責備。

『『Tatra, gāmaṇi, yvāyaṃ kāmabhogī dhammena bhoge pariyesati asāhasena , dhammena bhoge pariyesitvā asāhasena, na attānaṃ sukheti, na pīṇeti, na saṃvibhajati, na puññāni karoti. Ayaṃ, gāmaṇi, kāmabhogī ekena ṭhānena pāsaṃso, dvīhi ṭhānehi gārayho. Katamena ekena ṭhānena pāsaṃso? Dhammena bhoge pariyesati asāhasenāti, iminā ekena ṭhānena pāsaṃso. Katamehi dvīhi ṭhānehi gārayho? Na attānaṃ sukheti, na pīṇetīti, iminā paṭhamena ṭhānena gārayho. Na saṃvibhajati, na puññāni karotīti, iminā dutiyena ṭhānena gārayho. Ayaṃ, gāmaṇi, kāmabhogī iminā ekena ṭhānena pāsaṃso, imehi dvīhi ṭhānehi gārayho.

『『Tatra , gāmaṇi, yvāyaṃ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti, na saṃvibhajati, na puññāni karoti. Ayaṃ, gāmaṇi, kāmabhogī dvīhi ṭhānehi pāsaṃso, ekena ṭhānena gārayho. Katamehi dvīhi ṭhānehi pāsaṃso? Dhammena bhoge pariyesati asāhasenāti, iminā paṭhamena ṭhānena pāsaṃso. Attānaṃ sukheti pīṇetīti, iminā dutiyena ṭhānena pāsaṃso. Katamena ekena ṭhānena gārayho ? Na saṃvibhajati, na puññāni karotīti, iminā ekena ṭhānena gārayho. Ayaṃ, gāmaṇi, kāmabhogī imehi dvīhi ṭhānehi pāsaṃso, iminā ekena ṭhānena gārayho.

『『Tatra, gāmaṇi, yvāyaṃ kāmabhogī dhammena bhoge pariyesati asāhasena , dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti, te ca bhoge gadhito mucchito ajjhopanno anādīnavadassāvī anissaraṇapañño paribhuñjati. Ayaṃ, gāmaṇi, kāmabhogī tīhi ṭhānehi pāsaṃso, ekena ṭhānena gārayho. Katamehi tīhi ṭhānehi pāsaṃso? Dhammena bhoge pariyesati asāhasenāti, iminā paṭhamena ṭhānena pāsaṃso. Attānaṃ sukheti pīṇetīti, iminā dutiyena ṭhānena pāsaṃso. Saṃvibhajati puññāni karotīti, iminā tatiyena ṭhānena pāsaṃso . Katamena ekena ṭhānena gārayho? Te ca bhoge gadhito mucchito ajjhopanno anādīnavadassāvī anissaraṇapañño paribhuñjatīti, iminā ekena ṭhānena gārayho. Ayaṃ, gāmaṇi, kāmabhogī imehi tīhi ṭhānehi pāsaṃso, iminā ekena ṭhānena gārayho.

『『Tatra, gāmaṇi, yvāyaṃ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti. Te ca bhoge agadhito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjati. Ayaṃ, gāmaṇi, kāmabhogī catūhi ṭhānehi pāsaṃso. Katamehi catūhi ṭhānehi pāsaṃso? Dhammena bhoge pariyesati asāhasenāti, iminā paṭhamena ṭhānena pāsaṃso. Attānaṃ sukheti pīṇetīti, iminā dutiyena ṭhānena pāsaṃso. Saṃvibhajati puññāni karotīti, iminā tatiyena ṭhānena pāsaṃso. Te ca bhoge agadhito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjatīti, iminā catutthena ṭhānena pāsaṃso. Ayaṃ, gāmaṇi, kāmabhogī imehi catūhi ṭhānehi pāsaṃso.

『『Tayome, gāmaṇi, tapassino lūkhajīvino santo saṃvijjamānā lokasmiṃ. Katame tayo? Idha, gāmaṇi, ekacco tapassī lūkhajīvī saddhā agārasmā anagāriyaṃ pabbajito hoti – 『appeva nāma kusalaṃ dhammaṃ adhigaccheyyaṃ, appeva nāma uttarimanussadhammā alamariyañāṇadassanavisesaṃ sacchikareyya』nti. So attānaṃ ātāpeti paritāpeti, kusalañca dhammaṃ nādhigacchati, uttari ca manussadhammā alamariyañāṇadassanavisesaṃ na sacchikaroti.

『『Idha pana, gāmaṇi, ekacco tapassī lūkhajīvī saddhā agārasmā anagāriyaṃ pabbajito hoti – 『appeva nāma kusalaṃ dhammaṃ adhigaccheyyaṃ, appeva nāma uttarimanussadhammā alamariyañāṇadassanavisesaṃ sacchikareyya』nti. So attānaṃ ātāpeti paritāpeti, kusalañhi kho dhammaṃ adhigacchati, uttarimanussadhammā alamariyañāṇadassanavisesaṃ na sacchikaroti.

『『Idha pana, gāmaṇi, ekacco tapassī lūkhajīvī saddhā agārasmā anagāriyaṃ pabbajito hoti – 『appeva nāma kusalaṃ dhammaṃ adhigaccheyyaṃ, appeva nāma uttarimanussadhammā alamariyañāṇadassanavisesaṃ sacchikareyya』nti. So attānaṃ ātāpeti paritāpeti , kusalañca dhammaṃ adhigacchati, uttari ca manussadhammā alamariyañāṇadassanavisesaṃ sacchikaroti.

"村長,在這些人中,那個以合法、非暴力的方式追求財富,以合法、非暴力的方式獲得財富后,既不使自己快樂滿足,也不分享,不行善的人,這種享受欲樂的人在一個方面應受讚揚,在兩個方面應受責備。哪一個方面應受讚揚?以合法、非暴力的方式追求財富,這是應受讚揚的一個方面。哪兩個方面應受責備?不使自己快樂滿足,這是第一個應受責備的方面。不分享,不行善,這是第二個應受責備的方面。村長,這種享受欲樂的人在這一個方面應受讚揚,在這兩個方面應受責備。 村長,那個以合法、非暴力的方式追求財富,以合法、非暴力的方式獲得財富后,使自己快樂滿足,但不分享,不行善的人,這種享受欲樂的人在兩個方面應受讚揚,在一個方面應受責備。哪兩個方面應受讚揚?以合法、非暴力的方式追求財富,這是第一個應受讚揚的方面。使自己快樂滿足,這是第二個應受讚揚的方面。哪一個方面應受責備?不分享,不行善,這是應受責備的一個方面。村長,這種享受欲樂的人在這兩個方面應受讚揚,在這一個方面應受責備。 村長,那個以合法、非暴力的方式追求財富,以合法、非暴力的方式獲得財富后,使自己快樂滿足,也分享,也行善,但他貪著、迷戀、沉溺於那些財富,不見過患,不知出離之道而享用的人,這種享受欲樂的人在三個方面應受讚揚,在一個方面應受責備。哪三個方面應受讚揚?以合法、非暴力的方式追求財富,這是第一個應受讚揚的方面。使自己快樂滿足,這是第二個應受讚揚的方面。分享,行善,這是第三個應受讚揚的方面。哪一個方面應受責備?他貪著、迷戀、沉溺於那些財富,不見過患,不知出離之道而享用,這是應受責備的一個方面。村長,這種享受欲樂的人在這三個方面應受讚揚,在這一個方面應受責備。 村長,那個以合法、非暴力的方式追求財富,以合法、非暴力的方式獲得財富后,使自己快樂滿足,也分享,也行善,而且他不貪著、不迷戀、不沉溺於那些財富,能見過患,知出離之道而享用的人,這種享受欲樂的人在四個方面應受讚揚。哪四個方面應受讚揚?以合法、非暴力的方式追求財富,這是第一個應受讚揚的方面。使自己快樂滿足,這是第二個應受讚揚的方面。分享,行善,這是第三個應受讚揚的方面。他不貪著、不迷戀、不沉溺於那些財富,能見過患,知出離之道而享用,這是第四個應受讚揚的方面。村長,這種享受欲樂的人在這四個方面應受讚揚。 村長,世間有這三種苦行者、粗食者。哪三種?村長,這裡有一種苦行者、粗食者,出於信仰從在家生活出家,想:'也許我能證得善法,也許我能證得超越凡人的殊勝聖智見。'他折磨自己,使自己受苦,但既不證得善法,也不證得超越凡人的殊勝聖智見。 村長,這裡又有一種苦行者、粗食者,出於信仰從在家生活出家,想:'也許我能證得善法,也許我能證得超越凡人的殊勝聖智見。'他折磨自己,使自己受苦,雖然證得善法,但不證得超越凡人的殊勝聖智見。 村長,這裡又有一種苦行者、粗食者,出於信仰從在家生活出家,想:'也許我能證得善法,也許我能證得超越凡人的殊勝聖智見。'他折磨自己,使自己受苦,不僅證得善法,而且證得超越凡人的殊勝聖智見。

『『Tatra, gāmaṇi, yvāyaṃ tapassī lūkhajīvī attānaṃ ātāpeti paritāpeti, kusalañca dhammaṃ nādhigacchati, uttari ca manussadhammā alamariyañāṇadassanavisesaṃ na sacchikaroti. Ayaṃ, gāmaṇi, tapassī lūkhajīvī tīhi ṭhānehi gārayho. Katamehi tīhi ṭhānehi gārayho? Attānaṃ ātāpeti paritāpetīti, iminā paṭhamena ṭhānena gārayho. Kusalañca dhammaṃ nādhigacchatīti, iminā dutiyena ṭhānena gārayho. Uttari ca manussadhammā alamariyañāṇadassanavisesaṃ na sacchikarotīti, iminā tatiyena ṭhānena gārayho. Ayaṃ, gāmaṇi, tapassī lūkhajīvī, imehi tīhi ṭhānehi gārayho.

『『Tatra, gāmaṇi, yvāyaṃ tapassī lūkhajīvī attānaṃ ātāpeti paritāpeti, kusalañhi kho dhammaṃ adhigacchati, uttari ca manussadhammā alamariyañāṇadassanavisesaṃ na sacchikaroti. Ayaṃ, gāmaṇi, tapassī lūkhajīvī dvīhi ṭhānehi gārayho, ekena ṭhānena pāsaṃso. Katamehi dvīhi ṭhānehi gārayho? Attānaṃ ātāpeti paritāpetīti, iminā paṭhamena ṭhānena gārayho. Uttari ca manussadhammā alamariyañāṇadassanavisesaṃ na sacchikarotīti, iminā dutiyena ṭhānena gārayho. Katamena ekena ṭhānena pāsaṃso? Kusalañhi kho dhammaṃ adhigacchatīti, iminā ekena ṭhānena pāsaṃso. Ayaṃ, gāmaṇi, tapassī lūkhajīvī imehi dvīhi ṭhānehi gārayho, iminā ekena ṭhānena pāsaṃso.

『『Tatra , gāmaṇi, yvāyaṃ tapassī lūkhajīvī attānaṃ ātāpeti paritāpeti, kusalañca dhammaṃ adhigacchati, uttari ca manussadhammā alamariyañāṇadassanavisesaṃ sacchikaroti. Ayaṃ, gāmaṇi, tapassī lūkhajīvī ekena ṭhānena gārayho, dvīhi ṭhānehi pāsaṃso. Katamena ekena ṭhānena gārayho? Attānaṃ ātāpeti paritāpetīti, iminā ekena ṭhānena gārayho. Katamehi dvīhi ṭhānehi pāsaṃso? Kusalañca dhammaṃ adhigacchatīti, iminā paṭhamena ṭhānena pāsaṃso. Uttari ca manussadhammā alamariyañāṇadassanavisesaṃ sacchikarotīti, iminā dutiyena ṭhānena pāsaṃso . Ayaṃ, gāmaṇi, tapassī lūkhajīvī iminā ekena ṭhānena gārayho, imehi dvīhi ṭhānehi pāsaṃso.

『『Tisso imā, gāmaṇi, sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṃ veditabbā viññūhi. Katamā tisso? Yaṃ ratto rāgādhikaraṇaṃ attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti. Rāge pahīne nevattabyābādhāya ceteti, na parabyābādhāya ceteti, na ubhayabyābādhāya ceteti. Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṃ veditabbā viññūhi. Yaṃ duṭṭho dosādhikaraṇaṃ attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti. Dose pahīne nevattabyābādhāya ceteti, na parabyābādhāya ceteti, na ubhayabyābādhāya ceteti. Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṃ veditabbā viññūhi. Yaṃ mūḷho mohādhikaraṇaṃ attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti. Mohe pahīne nevattabyābādhāya ceteti, na parabyābādhāya ceteti, na ubhayabyābādhāya ceteti. Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṃ veditabbā viññūhi. Imā kho, gāmaṇi, tisso sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṃ veditabbā viññūhī』』ti.

Evaṃ vutte, rāsiyo gāmaṇi bhagavantaṃ etadavoca – 『『abhikkantaṃ, bhante…pe… upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata』』nti. Dvādasamaṃ.

1. Pāṭaliyasuttaṃ

"村長,在這些人中,那個折磨自己,使自己受苦,既不證得善法,也不證得超越凡人的殊勝聖智見的苦行者、粗食者,這種苦行者、粗食者在三個方面應受責備。哪三個方面應受責備?折磨自己,使自己受苦,這是第一個應受責備的方面。不證得善法,這是第二個應受責備的方面。不證得超越凡人的殊勝聖智見,這是第三個應受責備的方面。村長,這種苦行者、粗食者在這三個方面應受責備。 村長,那個折磨自己,使自己受苦,雖然證得善法,但不證得超越凡人的殊勝聖智見的苦行者、粗食者,這種苦行者、粗食者在兩個方面應受責備,在一個方面應受讚揚。哪兩個方面應受責備?折磨自己,使自己受苦,這是第一個應受責備的方面。不證得超越凡人的殊勝聖智見,這是第二個應受責備的方面。哪一個方面應受讚揚?證得善法,這是應受讚揚的一個方面。村長,這種苦行者、粗食者在這兩個方面應受責備,在這一個方面應受讚揚。 村長,那個折磨自己,使自己受苦,不僅證得善法,而且證得超越凡人的殊勝聖智見的苦行者、粗食者,這種苦行者、粗食者在一個方面應受責備,在兩個方面應受讚揚。哪一個方面應受責備?折磨自己,使自己受苦,這是應受責備的一個方面。哪兩個方面應受讚揚?證得善法,這是第一個應受讚揚的方面。證得超越凡人的殊勝聖智見,這是第二個應受讚揚的方面。村長,這種苦行者、粗食者在這一個方面應受責備,在這兩個方面應受讚揚。 村長,有這三種當下可見的消除,立即有效,可以親自驗證,能引導向前,智者能自知。哪三種?貪慾者因貪慾而思考傷害自己,傷害他人,傷害雙方。當貪慾消除時,既不思考傷害自己,也不思考傷害他人,也不思考傷害雙方。這是當下可見的消除,立即有效,可以親自驗證,能引導向前,智者能自知。瞋恨者因瞋恨而思考傷害自己,傷害他人,傷害雙方。當瞋恨消除時,既不思考傷害自己,也不思考傷害他人,也不思考傷害雙方。這是當下可見的消除,立即有效,可以親自驗證,能引導向前,智者能自知。愚癡者因愚癡而思考傷害自己,傷害他人,傷害雙方。當愚癡消除時,既不思考傷害自己,也不思考傷害他人,也不思考傷害雙方。這是當下可見的消除,立即有效,可以親自驗證,能引導向前,智者能自知。村長,這就是三種當下可見的消除,立即有效,可以親自驗證,能引導向前,智者能自知。" 當這樣說時,羅私耶村長對世尊如是說:"太好了,尊者...請世尊接受我為優婆塞,從今天起終生歸依。" 第十二則完。 13. 波咤利耶經

1. Ekaṃ samayaṃ bhagavā koliyesu viharati uttaraṃ nāma [uttarakaṃ nāma (sī.)] koliyānaṃ nigamo. Atha kho pāṭaliyo gāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho pāṭaliyo gāmaṇi bhagavantaṃ etadavoca – 『『sutaṃ metaṃ, bhante – 『samaṇo gotamo māyaṃ jānātī』ti. Ye te, bhante, evamāhaṃsu – 『samaṇo gotamo māyaṃ jānātī』ti, kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṃ abhūtena abbhācikkhanti, dhammassa cānudhammaṃ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchati? Anabbhācikkhitukāmā hi mayaṃ, bhante, bhagavanta』』nti. 『『Ye te, gāmaṇi, evamāhaṃsu – 『samaṇo gotamo māyaṃ jānātī』ti, vuttavādino ceva me, te na ca maṃ abhūtena abbhācikkhanti, dhammassa cānudhammaṃ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchatīti, saccaṃyeva kira, bho, mayaṃ tesaṃ samaṇabrāhmaṇānaṃ na saddahāma – 『samaṇo gotamo māyaṃ jānātīti, samaṇo khalu bho gotamo māyāvī』ti. Yo nu kho, gāmaṇi, evaṃ vadeti – 『ahaṃ māyaṃ jānāmī』ti, so evaṃ vadeti – 『ahaṃ māyāvī』ti. Tatheva taṃ bhagavā hoti, tatheva taṃ sugata hotī』』ti. Tena hi, gāmaṇi, taññevettha paṭipucchissāmi; yathā te khameyya, tathā taṃ byākareyyāsi –

『『Taṃ kiṃ maññasi, gāmaṇi, jānāsi tvaṃ koliyānaṃ lambacūḷake bhaṭe』』ti? 『『Jānāmahaṃ, bhante, koliyānaṃ lambacūḷake bhaṭe』』ti. 『『Taṃ kiṃ maññasi, gāmaṇi, kimatthiyā koliyānaṃ lambacūḷakā bhaṭā』』ti? 『『Ye ca, bhante, koliyānaṃ corā te ca paṭisedhetuṃ, yāni ca koliyānaṃ dūteyyāni tāni ca vahātuṃ [tāni ca pahātuṃ (syā. kaṃ.), tāni ca yātuṃ (katthaci), tāni cāvahātuṃ (?)], etadatthiyā, bhante, koliyānaṃ lambacūḷakā bhaṭā』』ti. 『『Taṃ kiṃ maññasi, gāmaṇi, jānāsi tvaṃ koliyānaṃ lambacūḷake bhaṭe sīlavante vā te dussīle vā』』ti? 『『Jānāmahaṃ, bhante, koliyānaṃ lambacūḷake bhaṭe dussīle pāpadhamme ; ye ca loke dussīlā pāpadhammā koliyānaṃ lambacūḷakā bhaṭā tesaṃ aññatarā』』ti. 『『Yo nu kho, gāmaṇi, evaṃ vadeyya – 『pāṭaliyo gāmaṇi jānāti koliyānaṃ lambacūḷake bhaṭe dussīle pāpadhamme, pāṭaliyopi gāmaṇi dussīlo pāpadhammo』ti, sammā nu kho so vadamāno vadeyyā』』ti? 『『No hetaṃ, bhante! Aññe, bhante, koliyānaṃ lambacūḷakā bhaṭā, aññohamasmi. Aññathādhammā koliyānaṃ lambacūḷakā bhaṭā, aññathādhammohamasmī』』ti. 『『Tvañhi nāma, gāmaṇi, lacchasi – 『pāṭaliyo gāmaṇi jānāti koliyānaṃ lambacūḷake bhaṭe dussīle pāpadhamme, na ca pāṭaliyo gāmaṇi dussīlo pāpadhammo』ti, kasmā tathāgato na lacchati – 『tathāgato māyaṃ jānāti, na ca tathāgato māyāvī』ti? Māyaṃ cāhaṃ, gāmaṇi, pajānāmi, māyāya ca vipākaṃ, yathāpaṭipanno ca māyāvī kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tañca pajānāmi』』.

1. 一時,世尊住在拘利國名叫烏塔拉的拘利人城鎮。那時,波咤利耶村長來到世尊所在之處。來到后,向世尊禮拜,然後坐在一旁。坐在一旁的波咤利耶村長對世尊如是說:"尊者,我聽說'沙門喬達摩知道幻術'。尊者,那些這樣說的人:'沙門喬達摩知道幻術',這些人是否如實地表達了世尊的教導,沒有以不實之事誹謗世尊,是否如法地解釋了法,是否有任何如法的批評會招致責難?尊者,我們不想誹謗世尊。" "村長,那些這樣說的人:'沙門喬達摩知道幻術',他們確實如實地表達了我的教導,沒有以不實之事誹謗我,如法地解釋了法,沒有任何如法的批評會招致責難。先生,我們確實不相信那些沙門婆羅門說:'沙門喬達摩知道幻術,沙門喬達摩確實是幻術師'。村長,如果有人這樣說:'我知道幻術',那他就是在說:'我是幻術師'。對如來來說也是如此,對善逝來說也是如此。" "那麼,村長,我要反問你這個問題,你覺得怎麼樣就怎麼回答。 村長,你怎麼認為,你知道拘利人的長髮士兵嗎?""尊者,我知道拘利人的長髮士兵。""村長,你怎麼認為,拘利人的長髮士兵有什麼用途?""尊者,拘利人的長髮士兵用來阻止拘利人的盜賊,傳遞拘利人的資訊,這就是拘利人長髮士兵的用途。""村長,你怎麼認為,你知道拘利人的長髮士兵是有德行的還是無德行的?""尊者,我知道拘利人的長髮士兵是無德行的、惡法的;世間上無德行、惡法的人中,拘利人的長髮士兵就是其中之一。" "村長,如果有人這樣說:'波咤利耶村長知道拘利人的長髮士兵是無德行的、惡法的,波咤利耶村長也是無德行的、惡法的',這樣說是否正確?""不是的,尊者!尊者,拘利人的長髮士兵是一回事,我是另一回事。拘利人的長髮士兵有他們的行為,我有我的行為。""村長,你可以說:'波咤利耶村長知道拘利人的長髮士兵是無德行的、惡法的,但波咤利耶村長不是無德行的、惡法的',為什麼如來就不能說:'如來知道幻術,但如來不是幻術師'呢?村長,我知道幻術,知道幻術的果報,也知道幻術師死後會墮入惡道、惡趣、地獄,我也知道這一點。

『『Pāṇātipātaṃ cāhaṃ, gāmaṇi, pajānāmi, pāṇātipātassa ca vipākaṃ, yathāpaṭipanno ca pāṇātipātī kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tañca pajānāmi. Adinnādānaṃ cāhaṃ, gāmaṇi, pajānāmi, adinnādānassa ca vipākaṃ, yathāpaṭipanno ca adinnādāyī kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tañca pajānāmi. Kāmesumicchācāraṃ cāhaṃ, gāmaṇi, pajānāmi, kāmesumicchācārassa ca vipākaṃ, yathāpaṭipanno ca kāmesumicchācārī kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tañca pajānāmi. Musāvādaṃ cāhaṃ, gāmaṇi, pajānāmi, musāvādassa ca vipākaṃ, yathāpaṭipanno ca musāvādī kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tañca pajānāmi. Pisuṇavācaṃ cāhaṃ, gāmaṇi, pajānāmi, pisuṇavācāya ca vipākaṃ, yathāpaṭipanno ca pisuṇavāco kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tañca pajānāmi. Pharusavācaṃ cāhaṃ, gāmaṇi, pajānāmi, pharusavācāya ca vipākaṃ, yathāpaṭipanno ca pharusavāco kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tañca pajānāmi. Samphappalāpaṃ cāhaṃ, gāmaṇi, pajānāmi, samphappalāpassa ca vipākaṃ, yathāpaṭipanno ca samphappalāpī kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tañca pajānāmi. Abhijjhaṃ cāhaṃ, gāmaṇi, pajānāmi, abhijjhāya ca vipākaṃ, yathāpaṭipanno ca abhijjhālu kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tañca pajānāmi. Byāpādapadosaṃ cāhaṃ, gāmaṇi, pajānāmi, byāpādapadosassa ca vipākaṃ, yathāpaṭipanno ca byāpannacitto kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tañca pajānāmi. Micchādiṭṭhiṃ cāhaṃ, gāmaṇi, pajānāmi, micchādiṭṭhiyā ca vipākaṃ, yathāpaṭipanno ca micchādiṭṭhiko kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tañca pajānāmi.

『『Santi hi, gāmaṇi, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 『yo koci pāṇamatipāteti, sabbo so diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedayati. Yo koci adinnaṃ ādiyati, sabbo so diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedayati. Yo koci kāmesu micchā carati, sabbo so diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedayati. Yo koci musā bhaṇati, sabbo so diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedayatī』』』ti.

『『Dissati kho pana, gāmaṇi, idhekacco mālī kuṇḍalī sunhāto [sunahāto (sī. syā. kaṃ. pī.)] suvilitto kappitakesamassu itthikāmehi rājā maññe paricārento. Tamenaṃ evamāhaṃsu – 『ambho! Ayaṃ puriso kiṃ akāsi mālī kuṇḍalī sunhāto suvilitto kappitakesamassu itthikāmehi rājā maññe paricāretī』ti? Tamenaṃ evamāhaṃsu – 『ambho! Ayaṃ puriso rañño paccatthikaṃ pasayha jīvitā voropesi. Tassa rājā attamano abhihāramadāsi. Tenāyaṃ puriso mālī kuṇḍalī sunhāto suvilitto kappitakesamassu, itthikāmehi rājā maññe paricāretī』』』ti.

『『Dissati kho, gāmaṇi, idhekacco daḷhāya rajjuyā pacchābāhaṃ gāḷhabandhanaṃ bandhitvā khuramuṇḍaṃ karitvā kharassarena paṇavena rathiyāya rathiyaṃ [rathikāya rathikaṃ (sī.)] siṅghāṭakena siṅghāṭakaṃ parinetvā, dakkhiṇena dvārena nikkhāmetvā, dakkhiṇato nagarassa sīsaṃ chijjamāno. Tamenaṃ evamāhaṃsu – 『ambho! Ayaṃ puriso kiṃ akāsi, daḷhāya rajjuyā pacchābāhaṃ gāḷhabandhanaṃ bandhitvā khuramuṇḍaṃ karitvā kharassarena paṇavena rathiyāya rathiyaṃ siṅghāṭakena siṅghāṭakaṃ parinetvā dakkhiṇena dvārena nikkhāmetvā dakkhiṇato nagarassa sīsaṃ chindatī』ti [chijjatīti (katthaci)]? Tamenaṃ evamāhaṃsu – 『ambho! Ayaṃ puriso rājaverī itthiṃ vā purisaṃ vā jīvitā voropesi, tena naṃ rājāno gahetvā evarūpaṃ kammakāraṇaṃ kārentī』』』ti.

"村長,我知道殺生,知道殺生的果報,也知道殺生者死後會墮入惡道、惡趣、地獄,我也知道這一點。村長,我知道偷盜,知道偷盜的果報,也知道偷盜者死後會墮入惡道、惡趣、地獄,我也知道這一點。村長,我知道邪淫,知道邪淫的果報,也知道邪淫者死後會墮入惡道、惡趣、地獄,我也知道這一點。村長,我知道妄語,知道妄語的果報,也知道妄語者死後會墮入惡道、惡趣、地獄,我也知道這一點。村長,我知道兩舌,知道兩舌的果報,也知道兩舌者死後會墮入惡道、惡趣、地獄,我也知道這一點。村長,我知道惡口,知道惡口的果報,也知道惡口者死後會墮入惡道、惡趣、地獄,我也知道這一點。村長,我知道綺語,知道綺語的果報,也知道綺語者死後會墮入惡道、惡趣、地獄,我也知道這一點。村長,我知道貪慾,知道貪慾的果報,也知道貪慾者死後會墮入惡道、惡趣、地獄,我也知道這一點。村長,我知道瞋恚,知道瞋恚的果報,也知道瞋恚者死後會墮入惡道、惡趣、地獄,我也知道這一點。村長,我知道邪見,知道邪見的果報,也知道邪見者死後會墮入惡道、惡趣、地獄,我也知道這一點。 村長,有一些沙門婆羅門持這樣的觀點、這樣的見解:'任何殺生的人,都會在現世經歷痛苦和憂愁。任何偷盜的人,都會在現世經歷痛苦和憂愁。任何邪淫的人,都會在現世經歷痛苦和憂愁。任何妄語的人,都會在現世經歷痛苦和憂愁。' 然而,村長,我們看到有人戴著花環和耳環,沐浴后塗抹香料,修剪好頭髮和鬍鬚,享受著女色,像國王一樣生活。人們問:'這個人做了什麼,戴著花環和耳環,沐浴后塗抹香料,修剪好頭髮和鬍鬚,享受著女色,像國王一樣生活?'他們回答說:'這個人殺死了國王的敵人。國王很高興,給了他獎賞。所以這個人戴著花環和耳環,沐浴后塗抹香料,修剪好頭髮和鬍鬚,享受著女色,像國王一樣生活。' 村長,我們看到有人被粗繩緊緊地綁住雙手,剃光頭髮,在刺耳的鼓聲中被帶到街上街頭,從一個十字路口到另一個十字路口,然後從南門被帶出去,在城南被砍頭。人們問:'這個人做了什麼,被粗繩緊緊地綁住雙手,剃光頭髮,在刺耳的鼓聲中被帶到街上街頭,從一個十字路口到另一個十字路口,然後從南門被帶出去,在城南被砍頭?'他們回答說:'這個人是國王的敵人,殺死了一個男人或女人。因此國王下令逮捕他,對他進行這樣的懲罰。'

『『Taṃ kiṃ maññasi, gāmaṇi, api nu te evarūpaṃ diṭṭhaṃ vā sutaṃ vā』』ti? 『『Diṭṭhañca no, bhante, sutañca suyyissati cā』』ti. 『『Tatra, gāmaṇi, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 『yo koci pāṇamatipāteti, sabbo so diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedayatī』ti, saccaṃ vā te āhaṃsu musā vā』』ti? 『『Musā, bhante』』. 『『Ye pana te tucchaṃ musā vilapanti, sīlavanto vā te dussīlā vā』』ti? 『『Dussīlā , bhante』』. 『『Ye pana te dussīlā pāpadhammā micchāpaṭipannā vā te sammāpaṭipannā vā』』ti? 『『Micchāpaṭipannā, bhante』』 . 『『Ye pana te micchāpaṭipannā micchādiṭṭhikā vā te sammādiṭṭhikā vā』』ti? 『『Micchādiṭṭhikā, bhante』』. 『『Ye pana te micchādiṭṭhikā kallaṃ nu tesu pasīditu』』nti? 『『No hetaṃ, bhante』』.

『『Dissati kho pana, gāmaṇi, idhekacco mālī kuṇḍalī…pe… itthikāmehi rājā maññe paricārento. Tamenaṃ evamāhaṃsu – 『ambho! Ayaṃ puriso kiṃ akāsi mālī kuṇḍalī…pe… itthikāmehi rājā maññe paricāretī』ti? Tamenaṃ evamāhaṃsu – 『ambho! Ayaṃ puriso rañño paccatthikassa pasayha ratanaṃ ahāsi [pasayha adinnaṃ ratanaṃ ādiyi (ka.)]. Tassa rājā attamano abhihāramadāsi. Tenāyaṃ puriso mālī kuṇḍalī…pe… itthikāmehi rājā maññe paricāretī』』』ti.

『『Dissati kho, gāmaṇi, idhekacco daḷhāya rajjuyā…pe… dakkhiṇato nagarassa sīsaṃ chijjamāno tamenaṃ evamāhaṃsu – 『ambho! Ayaṃ puriso kiṃ akāsi daḷhāya rajjuyā…pe… dakkhiṇato nagarassa sīsaṃ chindatī』ti? Tamenaṃ evamāhaṃsu – 『ambho! Ayaṃ puriso gāmā vā araññā vā adinnaṃ theyyasaṅkhātaṃ ādiyi. Tena naṃ rājāno gahetvā evarūpaṃ kammakāraṇaṃ kārentī』ti. Taṃ kiṃ maññasi, gāmaṇi, api nu te evarūpaṃ diṭṭhaṃ vā sutaṃ vā』』ti? 『『Diṭṭhañca no, bhante, sutañca suyyissati cā』』ti. 『『Tatra , gāmaṇi, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 『yo koci adinnaṃ ādiyati, sabbo so diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedayatī』ti, saccaṃ vā te āhaṃsu musā vāti…pe… kallaṃ nu tesu pasīditu』』nti? 『『No hetaṃ, bhante』』.

『『Dissati kho pana, gāmaṇi, idhekacco mālī kuṇḍalī…pe… itthikāmehi rājā maññe paricārento. Tamenaṃ evamāhaṃsu – 『ambho! Ayaṃ puriso kiṃ akāsi mālī kuṇḍalī…pe… itthikāmehi rājā maññe paricāretī』ti? Tamenaṃ evamāhaṃsu – 『ambho! Ayaṃ puriso rañño paccatthikassa dāresu cārittaṃ āpajji. Tassa rājā attamano abhihāramadāsi. Tenāyaṃ puriso mālī kuṇḍalī…pe… itthikāmehi rājā maññe paricāretī』』』ti.

『『Dissati kho, gāmaṇi, idhekacco daḷhāya rajjuyā…pe… dakkhiṇato nagarassa sīsaṃ chijjamāno. Tamenaṃ evamāhaṃsu – 『ambho! Ayaṃ puriso kiṃ akāsi daḷhāya rajjuyā…pe… dakkhiṇato nagarassa sīsaṃ chindatī』ti? Tamenaṃ evamāhaṃsu – 『ambho! Ayaṃ puriso kulitthīsu kulakumārīsu cārittaṃ āpajji, tena naṃ rājāno gahetvā evarūpaṃ kammakāraṇaṃ kārentī』ti. Taṃ kiṃ maññasi, gāmaṇi, api nu te evarūpaṃ diṭṭhaṃ vā sutaṃ vā』』ti? 『『Diṭṭhañca no, bhante, sutañca suyyissati cā』』ti. 『『Tatra, gāmaṇi, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 『yo koci kāmesu micchā carati, sabbo so diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedayatī』ti, saccaṃ vā te āhaṃsu musā vāti…pe… kallaṃ nu tesu pasīditu』』nti? 『『No hetaṃ, bhante』』.

『『Dissati kho pana, gāmaṇi, idhekacco mālī kuṇḍalī sunhāto suvilitto kappitakesamassu itthikāmehi rājā maññe paricārento. Tamenaṃ evamāhaṃsu – 『ambho! Ayaṃ puriso kiṃ akāsi mālī kuṇḍalī sunhāto suvilitto kappitakesamassu itthikāmehi rājā maññe paricāretī』ti? Tamenaṃ evamāhaṃsu – 『ambho! Ayaṃ puriso rājānaṃ musāvādena hāsesi. Tassa rājā attamano abhihāramadāsi. Tenāyaṃ puriso mālī kuṇḍalī sunhāto suvilitto kappitakesamassu itthikāmehi rājā maññe paricāretī』』』ti.

"村長,你怎麼認為,你見過或聽說過這樣的事嗎?""尊者,我們見過,也聽說過,將來也會聽說。""村長,那些持這樣觀點、這樣見解的沙門婆羅門:'任何殺生的人,都會在現世經歷痛苦和憂愁。'他們說的是真的還是假的?""尊者,是假的。""那些說虛假話的人,他們是有德行的還是無德行的?""尊者,是無德行的。""那些無德行、惡法的人,他們是正確行為還是錯誤行為?""尊者,是錯誤行為。""那些錯誤行為的人,他們是正見還是邪見?""尊者,是邪見。""對那些邪見的人,應該信任他們嗎?""尊者,不應該。" "村長,我們看到有人戴著花環和耳環...像國王一樣生活。人們問:'這個人做了什麼,戴著花環和耳環...像國王一樣生活?'他們回答說:'這個人從國王的敵人那裡強行奪取了珍寶。國王很高興,給了他獎賞。所以這個人戴著花環和耳環...像國王一樣生活。' 村長,我們看到有人被粗繩緊緊地綁住...在城南被砍頭。人們問:'這個人做了什麼,被粗繩緊緊地綁住...在城南被砍頭?'他們回答說:'這個人從村莊或森林中偷竊了不屬於他的東西。因此國王下令逮捕他,對他進行這樣的懲罰。'村長,你怎麼認為,你見過或聽說過這樣的事嗎?""尊者,我們見過,也聽說過,將來也會聽說。""村長,那些持這樣觀點、這樣見解的沙門婆羅門:'任何偷盜的人,都會在現世經歷痛苦和憂愁。'...應該信任他們嗎?""尊者,不應該。" "村長,我們看到有人戴著花環和耳環...像國王一樣生活。人們問:'這個人做了什麼,戴著花環和耳環...像國王一樣生活?'他們回答說:'這個人與國王敵人的妻子通姦。國王很高興,給了他獎賞。所以這個人戴著花環和耳環...像國王一樣生活。' 村長,我們看到有人被粗繩緊緊地綁住...在城南被砍頭。人們問:'這個人做了什麼,被粗繩緊緊地綁住...在城南被砍頭?'他們回答說:'這個人與良家婦女或良家少女通姦,因此國王下令逮捕他,對他進行這樣的懲罰。'村長,你怎麼認為,你見過或聽說過這樣的事嗎?""尊者,我們見過,也聽說過,將來也會聽說。""村長,那些持這樣觀點、這樣見解的沙門婆羅門:'任何邪淫的人,都會在現世經歷痛苦和憂愁。'...應該信任他們嗎?""尊者,不應該。" "村長,我們看到有人戴著花環和耳環,沐浴后塗抹香料,修剪好頭髮和鬍鬚,享受著女色,像國王一樣生活。人們問:'這個人做了什麼,戴著花環和耳環,沐浴后塗抹香料,修剪好頭髮和鬍鬚,享受著女色,像國王一樣生活?' 們回答說:'這個人用謊言讓國王發笑。國王很高興,給了他獎賞。所以這個人戴著花環和耳

『『Dissati kho, gāmaṇi, idhekacco daḷhāya rajjuyā pacchābāhaṃ gāḷhabandhanaṃ bandhitvā khuramuṇḍaṃ karitvā kharassarena paṇavena rathiyāya rathiyaṃ siṅghāṭakena siṅghāṭakaṃ parinetvā dakkhiṇena dvārena nikkhāmetvā dakkhiṇato nagarassa sīsaṃ chijjamāno. Tamenaṃ evamāhaṃsu – 『ambho! Ayaṃ puriso kiṃ akāsi daḷhāya rajjuyā pacchābāhaṃ gāḷhabandhanaṃ bandhitvā khuramuṇḍaṃ karitvā kharassarena paṇavena rathiyāya rathiyaṃ siṅghāṭakena siṅghāṭakaṃ parinetvā, dakkhiṇena dvārena nikkhāmetvā, dakkhiṇato nagarassa sīsaṃ chindatī』ti? Tamenaṃ evamāhaṃsu – 『ambho! Ayaṃ puriso gahapatissa vā gahapatiputtassa vā musāvādena atthaṃ bhañji, tena naṃ rājāno gahetvā evarūpaṃ kammakāraṇaṃ kārentī』ti. Taṃ kiṃ maññasi, gāmaṇi, api nu te evarūpaṃ diṭṭhaṃ vā sutaṃ vā』』ti? 『『Diṭṭhañca no , bhante, sutañca suyyissati cā』』ti. 『『Tatra, gāmaṇi, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 『yo koci musā bhaṇati, sabbo so diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedayatī』ti, saccaṃ vā te āhaṃsu musā vā』』ti ? 『『Musā, bhante』』. 『『Ye pana te tucchaṃ musā vilapanti sīlavanto vā te dussīlā vā』』ti? 『『Dussīlā, bhante』』. 『『Ye pana te dussīlā pāpadhammā micchāpaṭipannā vā te sammāpaṭipannā vā』』ti? 『『Micchāpaṭipannā, bhante』』. 『『Ye pana te micchāpaṭipannā micchādiṭṭhikā vā te sammādiṭṭhikā vā』』ti? 『『Micchādiṭṭhikā, bhante』』. 『『Ye pana te micchādiṭṭhikā kallaṃ nu tesu pasīditu』』nti? 『『No hetaṃ, bhante』』.

『『Acchariyaṃ, bhante, abbhutaṃ, bhante! Atthi me, bhante, āvasathāgāraṃ. Tattha atthi mañcakāni, atthi āsanāni, atthi udakamaṇiko, atthi telappadīpo. Tattha yo samaṇo vā brāhmaṇo vā vāsaṃ upeti, tenāhaṃ yathāsatti yathābalaṃ saṃvibhajāmi. Bhūtapubbaṃ, bhante, cattāro satthāro nānādiṭṭhikā nānākhantikā nānārucikā, tasmiṃ āvasathāgāre vāsaṃ upagacchuṃ』』.

『『Eko satthā evaṃvādī evaṃdiṭṭhi – 『natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko. Natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī』』』ti.

『『Eko satthā evaṃvādī evaṃdiṭṭhi – 『atthi dinnaṃ, atthi yiṭṭhaṃ , atthi hutaṃ, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, atthi ayaṃ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā, ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī』』』ti.

『『Eko satthā evaṃvādī evaṃdiṭṭhi – 『karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato, karoto na karīyati pāpaṃ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Dakkhiṇaṃ cepi gaṅgāya tīraṃ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Uttaraṃ cepi gaṅgāya tīraṃ gaccheyya dadanto dāpento yajanto yajāpento, natthi tatonidānaṃ puññaṃ, natthi puññassa āgamo. Dānena damena saṃyamena saccavajjena natthi puññaṃ, natthi puññassa āgamo』』』ti.

"村長,我們看到有人被粗繩緊緊地綁住雙手,剃光頭髮,在刺耳的鼓聲中被帶到街上街頭,從一個十字路口到另一個十字路口,然後從南門被帶出去,在城南被砍頭。人們問:'這個人做了什麼,被粗繩緊緊地綁住雙手,剃光頭髮,在刺耳的鼓聲中被帶到街上街頭,從一個十字路口到另一個十字路口,然後從南門被帶出去,在城南被砍頭?'他們回答說:'這個人用謊言毀壞了一個居士或居士之子的利益,因此國王下令逮捕他,對他進行這樣的懲罰。'村長,你怎麼認為,你見過或聽說過這樣的事嗎?""尊者,我們見過,也聽說過,將來也會聽說。""村長,那些持這樣觀點、這樣見解的沙門婆羅門:'任何妄語的人,都會在現世經歷痛苦和憂愁。'他們說的是真的還是假的?""尊者,是假的。""那些說虛假話的人,他們是有德行的還是無德行的?""尊者,是無德行的。""那些無德行、惡法的人,他們是正確行為還是錯誤行為?""尊者,是錯誤行為。""那些錯誤行為的人,他們是正見還是邪見?""尊者,是邪見。""對那些邪見的人,應該信任他們嗎?""尊者,不應該。" "尊者,真是奇妙,真是稀有!我有一個客舍,那裡有床鋪,有座位,有水罐,有油燈。任何沙門或婆羅門來住宿,我都會盡我所能與他們分享。尊者,從前有四位持不同見解、不同觀點、不同喜好的導師來到那個客舍住宿。 一位導師持這樣的觀點、這樣的見解:'沒有佈施,沒有祭祀,沒有供養,沒有善惡業的果報。沒有此世,沒有他世,沒有母親,沒有父親,沒有化生的眾生。世上沒有正道正行的沙門婆羅門,能夠以自己的智慧證悟此世他世並宣說的。' 一位導師持這樣的觀點、這樣的見解:'有佈施,有祭祀,有供養,有善惡業的果報。有此世,有他世,有母親,有父親,有化生的眾生。世上有正道正行的沙門婆羅門,能夠以自己的智慧證悟此世他世並宣說的。' 一位導師持這樣的觀點、這樣的見解:'自作、教他作,自割、教他割,自煮、教他煮,自使憂、教他使憂,自使疲勞、教他使疲勞,自使顫抖、教他使顫抖,殺生、偷盜、破門而入、搶劫、打家劫舍、攔路搶劫、通姦、妄語,這些行為都不是惡。即使用利刃將這大地上的眾生砍成一堆肉,也不會因此而有罪,不會有惡果。即使走到恒河南岸去殺戮、屠殺、割截、教他割截、煮、教他煮,也不會因此而有罪,不會有惡果。即使走到恒河北岸去佈施、教他佈施、祭祀、教他祭祀,也不會因此而有福,不會有善果。通過佈施、自製、節制、說實話,不會有福,不會有善果。'"

『『Eko satthā evaṃvādī evaṃdiṭṭhi – 『karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato , musā bhaṇato, karoto karīyati pāpaṃ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, atthi tatonidānaṃ pāpaṃ, atthi pāpassa āgamo. Dakkhiṇaṃ cepi gaṅgāya tīraṃ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, atthi tatonidānaṃ pāpaṃ, atthi pāpassa āgamo. Uttaraṃ cepi gaṅgāya tīraṃ gaccheyya dadanto dāpento, yajanto yajāpento, atthi tatonidānaṃ puññaṃ, atthi puññassa āgamo. Dānena damena saṃyamena saccavajjena atthi puññaṃ, atthi puññassa āgamo』』』ti.

『『Tassa mayhaṃ, bhante, ahudeva kaṅkhā, ahu vicikicchā – 『kosu nāma imesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ āha, ko musā』』』ti?

『『Alañhi te, gāmaṇi, kaṅkhituṃ, alaṃ vicikicchituṃ. Kaṅkhanīye ca pana te ṭhāne vicikicchā uppannā』』ti. 『『Evaṃ pasannohaṃ, bhante, bhagavati. Pahoti me bhagavā tathā dhammaṃ desetuṃ yathāhaṃ imaṃ kaṅkhādhammaṃ pajaheyya』』nti.

『『Atthi, gāmaṇi, dhammasamādhi. Tatra ce tvaṃ cittasamādhiṃ paṭilabheyyāsi. Evaṃ tvaṃ imaṃ kaṅkhādhammaṃ pajaheyyāsi. Katamo ca, gāmaṇi, dhammasamādhi? Idha, gāmaṇi, ariyasāvako pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti, adinnādānaṃ pahāya adinnādānā paṭivirato hoti, kāmesumicchācāraṃ pahāya kāmesumicchācārā paṭivirato hoti, musāvādaṃ pahāya musāvādā paṭivirato hoti, pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti , pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti, samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti, abhijjhaṃ pahāya anabhijjhālu hoti, byāpādapadosaṃ pahāya abyāpannacitto hoti, micchādiṭṭhiṃ pahāya sammādiṭṭhiko hoti.

『『Sa kho so, gāmaṇi, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato 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 abyāpajjena pharitvā viharati. So iti paṭisañcikkhati – 『yvāyaṃ satthā evaṃvādī evaṃdiṭṭhi – natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā, sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī』ti. 『Sace tassa bhoto satthuno saccaṃ vacanaṃ, apaṇṇakatāya mayhaṃ, yvāhaṃ [yohaṃ (sī. syā. kaṃ. pī.)] na kiñci [kañci (?)] byābādhemi tasaṃ vā thāvaraṃ vā? Ubhayamettha [ubhayattha me (?) ma. ni.

"一位導師持這樣的觀點、這樣的見解:'自作、教他作,自割、教他割,自煮、教他煮,自使憂、教他使憂,自使疲勞、教他使疲勞,自使顫抖、教他使顫抖,殺生、偷盜、破門而入、搶劫、打家劫舍、攔路搶劫、通姦、妄語,這些行為都是惡。即使用利刃將這大地上的眾生砍成一堆肉,也會因此而有罪,會有惡果。即使走到恒河南岸去殺戮、屠殺、割截、教他割截、煮、教他煮,也會因此而有罪,會有惡果。即使走到恒河北岸去佈施、教他佈施、祭祀、教他祭祀,也會因此而有福,會有善果。通過佈施、自製、節制、說實話,會有福,會有善果。' 尊者,我產生了懷疑和疑惑:'這些尊貴的沙門婆羅門中,誰說的是真的,誰說的是假的?'" "村長,你有理由懷疑,有理由疑惑。在應該懷疑的地方,你產生了疑惑。""尊者,我對世尊有如此的信心。請世尊為我說法,使我能夠斷除這種懷疑。" "村長,有一種法定。如果你能在其中獲得心定,你就能斷除這種懷疑。村長,什麼是法定?在此,村長,聖弟子斷除殺生,遠離殺生;斷除偷盜,遠離偷盜;斷除邪淫,遠離邪淫;斷除妄語,遠離妄語;斷除兩舌,遠離兩舌;斷除惡口,遠離惡口;斷除綺語,遠離綺語;斷除貪慾,成為無貪者;斷除瞋恚,成為無瞋者;斷除邪見,成為正見者。 村長,這位聖弟子如此離貪、離瞋、不愚癡、正知、正念,以慈心遍滿一方而住,如是第二方,如是第三方,如是第四方。如是上下四維,普遍一切處,心與慈俱,廣大、無量、無怨、無惱,遍滿而住。他如此思惟:'那位導師持這樣的觀點、這樣的見解:"沒有佈施,沒有祭祀,沒有供養,沒有善惡業的果報。沒有此世,沒有他世,沒有母親,沒有父親,沒有化生的眾生。世上沒有正道正行的沙門婆羅門,能夠以自己的智慧證悟此世他世並宣說的。"如果那位尊貴導師的話是真的,那麼對我來說是無過失的,因為我不傷害任何動或靜的生命?在這兩方面我都是清凈的,

2.95 pāḷiyā saṃsandetabbaṃ] kaṭaggāho, yaṃ camhi kāyena saṃvuto vācāya saṃvuto manasā saṃvuto, yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī』ti [paraṃ maraṇā na upapajjissāmīti (?)]. Tassa pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedayati. Sukhino cittaṃ samādhiyati. Ayaṃ kho, gāmaṇi, dhammasamādhi . Tatra ce tvaṃ cittasamādhiṃ paṭilabheyyāsi, evaṃ tvaṃ imaṃ kaṅkhādhammaṃ pajaheyyāsi.

『『Sa kho so, gāmaṇi, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato 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 abyāpajjena pharitvā viharati. So iti paṭisañcikkhati – 『yvāyaṃ satthā evaṃvādī evaṃdiṭṭhi – atthi dinnaṃ, atthi yiṭṭhaṃ, atthi hutaṃ, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, atthi ayaṃ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā, sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī』ti. 『Sace tassa bhoto satthuno saccaṃ vacanaṃ, apaṇṇakatāya mayhaṃ, yvāhaṃ na kiñci byābādhemi tasaṃ vā thāvaraṃ vā? Ubhayamettha kaṭaggāho, yaṃ camhi kāyena saṃvuto vācāya saṃvuto manasā saṃvuto, yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī』ti. Tassa pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedayati. Sukhino cittaṃ samādhiyati. Ayaṃ kho, gāmaṇi, dhammasamādhi. Tatra ce tvaṃ cittasamādhiṃ paṭilabheyyāsi, evaṃ tvaṃ imaṃ kaṅkhādhammaṃ pajaheyyāsi.

『『Sa kho so, gāmaṇi, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato 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 abyāpajjena pharitvā viharati. So iti paṭisañcikkhati – 『yvāyaṃ satthā evaṃvādī evaṃdiṭṭhi – karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato, karoto na karīyati pāpaṃ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento, yajanto yajāpento, natthi tatonidānaṃ puññaṃ, natthi puññassa āgamo. Dānena damena saṃyamena saccavajjena natthi puññaṃ, natthi puññassa āgamo』ti. 『Sace tassa bhoto satthuno saccaṃ vacanaṃ, apaṇṇakatāya mayhaṃ, yvāhaṃ na kiñci byābādhemi tasaṃ vā thāvaraṃ vā? Ubhayamettha kaṭaggāho, yaṃ camhi kāyena saṃvuto vācāya saṃvuto manasā saṃvuto, yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī』ti [paraṃ maraṇā na upapajjissāmīti (?)]. Tassa pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedayati. Sukhino cittaṃ samādhiyati. Ayaṃ kho, gāmaṇi, dhammasamādhi tatra ce tvaṃ cittasamādhiṃ paṭilabheyyāsi, evaṃ tvaṃ imaṃ kaṅkhādhammaṃ pajaheyyāsi.

因為我身、語、意都受到約束,而且我死後會投生到善趣、天界。'於是他生起歡喜。歡喜者生起喜悅。喜悅者身體輕安。身體輕安者感受快樂。快樂者心得定。村長,這就是法定。如果你能在其中獲得心定,你就能斷除這種懷疑。 村長,這位聖如此離貪、離瞋、不愚癡、正知、正念,以慈心遍滿一方而住,如是第二方,如是第三方,如是第四方。如是上下四維,普遍一切處,心與慈俱,廣大、無量、無怨、無惱,遍滿而住。他如此思惟:'那位導師持這樣的觀點、這樣的見解:"有佈施,有祭祀,有供養,有善惡業的果報。有此世,有他世,有母親,有父親,有化生的眾生。世上有正道正行的沙門婆羅門,能夠以自己的智慧證悟此世他世並宣說的。"如果那位尊貴導師的話是真的,那麼對我來說是無過失的,因為我不傷害任何動或靜的生命?在這兩方面我都是清凈的,因為我身、語、意都受到約束,而且我死後會投生到善趣、天界。'於是他生起歡喜。歡喜者生起喜悅。喜悅者身體輕安。身體輕安者感受快樂。快樂者心得定。村長,這就是法定。如果你能在其中獲得心定,你就能斷除這種懷疑。 村長,這位聖如此離貪、離瞋、不愚癡、正知、正念,以慈心遍滿一方而住,如是第二方,如是第三方,如是第四方。如是上下四維,普遍一切處,心與慈俱,廣大、無量、無怨、無惱,遍滿而住。他如此思惟:'那位導師持這樣的觀點、這樣的見解:"自作、教他作,自割、教他割,自煮、教他煮,自使憂、教他使憂,自使疲勞、教他使疲勞,自使顫抖、教他使顫抖,殺生、偷盜、破門而入、搶劫、打家劫舍、攔路搶劫、通姦、妄語,這些行為都不是惡。即使用利刃將這大地上的眾生砍成一堆肉,也不會因此而有罪,不會有惡果。即使走到恒河南岸去殺戮、屠殺、割截、教他割截、煮、教他煮,也不會因此而有罪,不會有惡果。即使走到恒河北岸去佈施、教他佈施、祭祀、教他祭祀,也不會因此而有福,不會有善果。通過佈施、自製、節制、說實話,不會有福,不會有善果。"如果那位尊貴導師的話是真的,那麼對我來說是無過失的,因為我不傷害任何動或靜的生命?在這兩方面我都是清凈的,因為我身、語、意都受到約束,而且我死後會投生到善趣、天界。'於是他生起歡喜。歡喜者生起喜悅。喜悅者身體輕安。身體輕安者感受快樂。快樂者心得定。村長,這就是法定。如果你能在其中獲得心定,你就能斷除這種懷疑。

『『Sa kho so, gāmaṇi, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato mettāsahagate cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. So iti paṭisañcikkhati – 『yvāyaṃ satthā evaṃvādī evaṃdiṭṭhi – karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato, karoto karīyati pāpaṃ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, atthi tatonidānaṃ pāpaṃ, atthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, atthi tatonidānaṃ pāpaṃ, atthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento, yajanto yajāpento, atthi tatonidānaṃ puññaṃ, atthi puññassa āgamo. Dānena damena saṃyamena saccavajjena atthi puññaṃ atthi puññassa āgamoti. Sace tassa bhoto satthuno saccaṃ vacanaṃ, apaṇṇakatāya mayhaṃ, yvāhaṃ na kiñci byābādhemi tasaṃ vā thāvaraṃ vā? Ubhayamettha kaṭaggāho, yaṃ camhi kāyena saṃvuto vācāya saṃvuto manasā saṃvuto, yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī』ti. Tassa pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedayati. Sukhino cittaṃ samādhiyati. Ayaṃ kho, gāmaṇi, dhammasamādhi. Tatra ce tvaṃ cittasamādhiṃ paṭilabheyyāsi, evaṃ tvaṃ imaṃ kaṅkhādhammaṃ pajaheyyāsi.

『『Sa kho so, gāmaṇi, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato karuṇāsahagate cetasā ekaṃ disaṃ pharitvā viharati…pe… muditāsahagatena cetasā ekaṃ disaṃ pharitvā viharati…pe….

『『Sa kho so, gāmaṇi, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato upekkhāsahagate 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. So iti paṭisañcikkhati – 『yvāyaṃ satthā evaṃvādī evaṃdiṭṭhi – natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko natthi paro loko, natthi mātā natthi pitā natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentīti. Sace tassa bhoto satthuno saccaṃ vacanaṃ, apaṇṇakatāya mayhaṃ, yvāhaṃ na kiñci byābādhemi tasaṃ vā thāvaraṃ vā? Ubhayamettha kaṭaggāho, yaṃ camhi kāyena saṃvuto vācāya saṃvuto manasā saṃvuto , yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī』ti. Tassa pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedayati. Sukhino cittaṃ samādhiyati. Ayaṃ kho, gāmaṇi, dhammasamādhi. Tatra ce tvaṃ cittasamādhiṃ paṭilabheyyāsi, evaṃ tvaṃ imaṃ kaṅkhādhammaṃ pajaheyyāsi.

村長啊，那位聖弟子如是遠離貪慾、遠離瞋恚、不愚癡、正知正念，以慈心遍滿一方而住，如是第二方、第三方、第四方。如是上下四維一切處，以廣大、無量、無怨、無害的慈心遍滿一切世界而住。他如是思惟："若這位導師如是說、如是見——'做的、使人做的，砍的、使人砍的，煮的、使人煮的，使人憂愁的、使人悲傷的，使人苦惱的、使人煩惱的，使人戰慄的、使人恐懼的，殺生的、偷盜的，破門而入的，搶劫的，做強盜的，設路埋伏的，通姦的，說謊的，做這些事就是造作惡業。即使用鋒利如剃刀的輪子，把這大地上的生物碾成一團肉塊、一堆肉山，也不因此而有罪，也不因此而有惡業的果報。即使到恒河南岸去殺戮、屠宰、砍殺、教唆殺戮、煮、教唆煮，也不因此而有罪，也不因此而有惡業的果報。即使到恒河北岸去佈施、教唆佈施，祭祀、教唆祭祀，也不因此而有福，也不因此而有善業的果報。通過佈施、自製、持戒、誠實語，沒有福德，沒有善業的果報。'如果這位尊敬的導師所說是真實的，那麼對我來說是無過失的，因為我沒有傷害任何可怕的或不動的生物。這裡有兩重把握：我已經以身、口、意約束自己，而且身壞命終之後，我將投生善趣、天界。"他生起喜悅。喜悅者生起歡喜。心中歡喜者身體輕安。身體輕安者感受快樂。快樂者心得定。村長啊，這就是法定。如果你在此獲得心定，你就能捨棄這疑惑法。 村長啊，那位聖弟子如是遠離貪慾、遠離瞋恚、不愚癡、正知正念，以悲心遍滿一方而住……以喜心遍滿一方而住…… 村長啊，那位聖弟子如是遠離貪慾、遠離瞋恚、不愚癡、正知正念，以舍心遍滿一方而住，如是第二方、第三方、第四方。如是上下四維一切處，以廣大、無量、無怨、無害的舍心遍滿一切世界而住。他如是思惟："若這位導師如是說、如是見——'沒有佈施，沒有祭祀，沒有供養，沒有善惡業的果報，沒有今世，沒有來世，沒有母親，沒有父親，沒有化生的眾生，世間沒有正行正道的沙門婆羅門，能夠自己證知今世來世並宣說的。'如果這位尊敬的導師所說是真實的，那麼對我來說是無過失的，因為我沒有傷害任何可怕的或不動的生物。這裡有兩重把握：我已經以身、口、意約束自己，而且身壞命終之後，我將投生善趣、天界。"他生起喜悅。喜悅者生起歡喜。心中歡喜者身體輕安。身體輕安者感受快樂。快樂者心得定。村長啊，這就是法定。如果你在此獲得心定，你就能捨棄這疑惑法。

『『Sa kho so, gāmaṇi, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato upekkhāsahagate 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. So iti paṭisañcikkhati – 『yvāyaṃ satthā evaṃvādī evaṃdiṭṭhi – atthi dinnaṃ, atthi yiṭṭhaṃ, atthi hutaṃ, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, atthi ayaṃ loko atthi paro loko, atthi mātā atthi pitā atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentīti. Sace tassa bhoto satthuno saccaṃ vacanaṃ, apaṇṇakatāya mayhaṃ, yvāhaṃ na kiñci byābādhemi tasaṃ vā thāvaraṃ vā? Ubhayamettha kaṭaggāho, yaṃ camhi kāyena saṃvuto vācāya saṃvuto manasā saṃvuto, yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī』ti. Tassa pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedayati. Sukhino cittaṃ samādhiyati. Ayaṃ kho, gāmaṇi, dhammasamādhi. Tatra ce tvaṃ cittasamādhiṃ paṭilabheyyāsi, evaṃ tvaṃ imaṃ kaṅkhādhammaṃ pajaheyyāsi.

『『Sa kho so, gāmaṇi, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato upekkhāsahagate 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. So iti paṭisañcikkhati – 『yvāyaṃ satthā evaṃvādī evaṃdiṭṭhi – karoto kārayato, chedato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato, karoto na karīyati pāpaṃ . Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento, yajanto yajāpento, natthi tatonidānaṃ puññaṃ, natthi puññassa āgamo. Dānena damena saṃyamena saccavajjena natthi puññaṃ, natthi puññassa āgamo』ti. 『Sace tassa bhoto satthuno saccaṃ vacanaṃ, apaṇṇakatāya mayhaṃ, yvāhaṃ na kiñci byābādhemi tasaṃ vā thāvaraṃ vā? Ubhayamettha kaṭaggāho, yaṃ camhi kāyena saṃvuto vācāya saṃvuto manasā saṃvuto, yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī』ti. Tassa pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedayati. Sukhino cittaṃ samādhiyati. Ayaṃ kho, gāmaṇi, dhammasamādhi. Tatra ce tvaṃ cittasamādhiṃ paṭilabheyyāsi, evaṃ tvaṃ imaṃ kaṅkhādhammaṃ pajaheyyāsi.

村長啊，那位聖弟子如是遠離貪慾、遠離瞋恚、不愚癡、正知正念，以舍心遍滿一方而住，如是第二方、第三方、第四方。如是上下四維一切處，以廣大、無量、無怨、無害的舍心遍滿一切世界而住。他如是思惟："若這位導師如是說、如是見——'有佈施，有祭祀，有供養，有善惡業的果報，有今世，有來世，有母親，有父親，有化生的眾生，世間有正行正道的沙門婆羅門，能夠自己證知今世來世並宣說的。'如果這位尊敬的導師所說是真實的，那麼對我來說是無過失的，因為我沒有傷害任何可怕的或不動的生物。這裡有兩重把握：我已經以身、口、意約束自己，而且身壞命終之後，我將投生善趣、天界。"他生起喜悅。喜悅者生起歡喜。心中歡喜者身體輕安。身體輕安者感受快樂。快樂者心得定。村長啊，這就是法定。如果你在此獲得心定，你就能捨棄這疑惑法。 村長啊，那位聖弟子如是遠離貪慾、遠離瞋恚、不愚癡、正知正念，以舍心遍滿一方而住，如是第二方、第三方、第四方。如是上下四維一切處，以廣大、無量、無怨、無害的舍心遍滿一切世界而住。他如是思惟："若這位導師如是說、如是見——'做的、使人做的，砍的、使人砍的，煮的、使人煮的，使人憂愁的、使人悲傷的，使人苦惱的、使人煩惱的，使人戰慄的、使人恐懼的，殺生的、偷盜的，破門而入的，搶劫的，做強盜的，設路埋伏的，通姦的，說謊的，做這些事不是造作惡業。即使用鋒利如剃刀的輪子，把這大地上的生物碾成一團肉塊、一堆肉山，也不因此而有罪，也不因此而有惡業的果報。即使到恒河南岸去殺戮、屠宰、砍殺、教唆殺戮、煮、教唆煮，也不因此而有罪，也不因此而有惡業的果報。即使到恒河北岸去佈施、教唆佈施，祭祀、教唆祭祀，也不因此而有福，也不因此而有善業的果報。通過佈施、自製、持戒、誠實語，沒有福德，沒有善業的果報。'如果這位尊敬的導師所說是真實的，那麼對我來說是無過失的，因為我沒有傷害任何可怕的或不動的生物。這裡有兩重把握：我已經以身、口、意約束自己，而且身壞命終之後，我將投生善趣、天界。"他生起喜悅。喜悅者生起歡喜。心中歡喜者身體輕安。身體輕安者感受快樂。快樂者心得定。村長啊，這就是法定。如果你在此獲得心定，你就能捨棄這疑惑法。

『『Sa kho so, gāmaṇi, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato upekkhāsahagate 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. So iti paṭisañcikkhati – 『yvāyaṃ satthā evaṃvādī evaṃdiṭṭhi – karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato, karoto karīyati pāpaṃ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, atthi tatonidānaṃ pāpaṃ, atthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, atthi tatonidānaṃ pāpaṃ, atthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento, yajanto yajāpento, atthi tatonidānaṃ puññaṃ, atthi puññassa āgamo. Dānena damena saṃyamena saccavajjena atthi puññaṃ, atthi puññassa āgamo』ti. 『Sace tassa bhoto satthuno saccaṃ vacanaṃ, apaṇṇakatāya mayhaṃ, yvāhaṃ na kiñci byābādhemi tasaṃ vā thāvaraṃ vā? Ubhayamettha kaṭaggāho, yaṃ camhi kāyena saṃvuto vācāya saṃvuto manasā saṃvuto, yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī』ti. Tassa pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedayati. Sukhino cittaṃ samādhiyati. Ayaṃ kho, gāmaṇi, dhammasamādhi. Tatra ce tvaṃ cittasamādhiṃ paṭilabheyyāsi, evaṃ tvaṃ imaṃ kaṅkhādhammaṃ pajaheyyāsī』』ti.

Evaṃ vutte, pāṭaliyo gāmaṇi bhagavantaṃ etadavoca – 『『abhikkantaṃ, bhante, abhikkantaṃ, bhante…pe… ajjatagge pāṇupetaṃ saraṇaṃ gata』』nti. Terasamaṃ.

Gāmaṇisaṃyuttaṃ samattaṃ.

這位村長啊，那位聖弟子如此遠離貪慾、遠離嗔恨、不迷惑、正念正知，以具有舍心的心遍滿一方而住，如是第二\方，如是第三\方，如是第四\方，如是上下四維一切處，以具有舍心的心、廣大、無量、無怨、無惱遍滿一切世界而住。他如此思惟："這位導師如是說、如是見——做的、使人做的，切的、使人切的，煮的、使人煮的，使人憂愁的、使人使人憂愁的，使人疲勞的、使人使人疲勞的，使人戰慄的、使人使人戰慄的，殺生的，偷盜的，破門而入的，搶劫的，做強盜的，設路埋伏的，通姦的，說謊的，做這些就造作惡業。即使用邊緣鋒利如剃刀的輪子，將此大地上的生命變成一團肉塊、一堆肉，也不因此而有罪惡，也不因此而有罪惡的來臨。即使到恒河南岸去殺戮、屠殺、切割、使人切割、煮、使人煮，也不因此而有罪惡，也不因此而有罪惡的來臨。即使到恒河北岸去佈施、使人佈施，祭祀、使人祭祀，也不因此而有功德，也不因此而有功德的來臨。通過佈施、自製、克己、說實語而有功德，而有功德的來臨。"如果這位尊敬的導師所說是真實的，那麼對我來說是無過失的，因為我不傷害任何動搖的或不動搖的生命？這裡有兩重把握，即我以身、語、意都已經約束，以及身壞命終之後我將往生善趣天界。"於是他生起歡喜。歡喜者生起喜悅。喜悅者身體輕安。身體輕安者感受快樂。快樂者心得定。村長啊，這就是法定。如果你在其中獲得心定，如此你就能斷除這疑惑法。" 當這樣說時，帕塔利耶村長對世尊如此說："殊勝啊，尊者！殊勝啊，尊者！……從今日起終生歸依。"第十三\。 村長相應完畢。

Tassuddānaṃ –

Caṇḍo puṭo yodhājīvo, hatthasso asibandhako;

Desanā saṅkhakulaṃ maṇicūḷaṃ, bhadrarāsiyapāṭalīti.

其摘要： 暴烈者、普托、戰士、 象師、持劍者； 說法、貝殼家族、寶珠冠、 賢善、羅西耶、帕塔利。