B0102040304devadūtavaggo（天使品）

1. Devadūtavaggo

1.Sabrahmakasuttaṃ

1. 『『Sabrahmakāni , bhikkhave, tāni kulāni yesaṃ puttānaṃ mātāpitaro ajjhāgāre pūjitā honti. Sapubbācariyakāni, bhikkhave, tāni kulāni yesaṃ puttānaṃ mātāpitaro ajjhāgāre pūjitā honti. Sāhuneyyāni , bhikkhave, tāni kulāni yesaṃ puttānaṃ mātāpitaro ajjhāgāre pūjitā honti. 『Brahmā』ti, bhikkhave, mātāpitūnaṃ etaṃ adhivacanaṃ. 『Pubbācariyā』ti, bhikkhave, mātāpitūnaṃ etaṃ adhivacanaṃ. 『Āhuneyyā』ti , bhikkhave, mātāpitūnaṃ etaṃ adhivacanaṃ. Taṃ kissa hetu? Bahukārā, bhikkhave, mātāpitaro puttānaṃ, āpādakā posakā, imassa lokassa dassetāroti.

『『Brahmāti mātāpitaro, pubbācariyāti vuccare;

Āhuneyyā ca puttānaṃ, pajāya anukampakā.

『『Tasmā hi ne namasseyya, sakkareyya ca paṇḍito;

Annena atha pānena, vatthena sayanena ca;

Ucchādanena nhāpanena [nahāpanena (sī.)], pādānaṃ dhovanena ca.

『『Tāya naṃ pāricariyāya, mātāpitūsu paṇḍitā;

Idheva [idha ceva (sī.)] naṃ pasaṃsanti, pecca sagge pamodatī』』ti [sagge ca modatīti (sī.) itivu. 106 itivuttake]. paṭhamaṃ;

1. Ānandasuttaṃ

2. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca –

『『Siyā nu kho, bhante, bhikkhuno tathārūpo samādhipaṭilābho yathā imasmiñca saviññāṇake kāye ahaṅkāramamaṅkāramānānusayā nāssu, bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā nāssu; yañca cetovimuttiṃ paññāvimuttiṃ upasampajja viharato ahaṅkāramamaṅkāramānānusayā na honti tañca cetovimuttiṃ paññāvimuttiṃ upasampajja vihareyyā』』ti? 『『Siyā, ānanda, bhikkhuno tathārūpo samādhipaṭilābho yathā imasmiñca saviññāṇake kāye ahaṅkāramamaṅkāramānānusayā nāssu, bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā nāssu; yañca cetovimuttiṃ paññāvimuttiṃ upasampajja viharato ahaṅkāramamaṅkāramānānusayā na honti tañca cetovimuttiṃ paññāvimuttiṃ upasampajja vihareyyā』』ti.

『『Yathā kathaṃ pana, bhante, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā imasmiñca saviññāṇake kāye ahaṅkāramamaṅkāramānānusayā nāssu, bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā nāssu; yañca cetovimuttiṃ paññāvimuttiṃ upasampajja viharato ahaṅkāramamaṅkāramānānusayā na honti tañca cetovimuttiṃ paññāvimuttiṃ upasampajja vihareyyā』』ti?

『『Idhānanda , bhikkhuno evaṃ hoti – 『etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbāna』nti. Evaṃ kho, ānanda, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā imasmiñca saviññāṇake kāye ahaṅkāramamaṅkāramānānusayā nāssu, bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā nāssu; yañca cetovimuttiṃ paññāvimuttiṃ upasampajja viharato ahaṅkāramamaṅkāramānānusayā na honti tañca cetovimuttiṃ paññāvimuttiṃ upasampajja vihareyyā』』ti.

『『Idañca pana metaṃ, ānanda, sandhāya bhāsitaṃ pārāyane puṇṇakapañhe –

『『Saṅkhāya lokasmiṃ paroparāni [parovarāni (sī. pī.) su. ni. 1054; cūḷani. puṇṇakamāṇavapucchā 73],

Yassiñjitaṃ natthi kuhiñci loke;

Santo vidhūmo anīgho [anigho (sī. syā. kaṃ. pī.), anagho (?)] nirāso,

Atāri so jātijaranti brūmī』』ti. dutiyaṃ;

1. Sāriputtasuttaṃ

2. 天使品

3. 有梵天經 "諸比丘,那些家庭中,兒女在家中尊敬父母,就如同有梵天在其中。諸比丘,那些家庭中,兒女在家中尊敬父母,就如同有最初的導師在其中。諸比丘,那些家庭中,兒女在家中尊敬父母,就如同有值得供養的人在其中。諸比丘,'梵天'是父母的代名詞。諸比丘,'最初的導師'是父母的代名詞。諸比丘,'值得供養的人'是父母的代名詞。這是什麼原因呢?諸比丘,父母對子女有大恩,是養育者,是撫育者,是這個世界的展示者。 "父母如梵天,被稱為最初導師; 值得子女供養,憐憫眾生者。 "因此智者應當,禮敬並尊重; 以食物和飲料,衣服和臥具; 以塗油和沐浴,以及洗足等。 "智者以此服侍,孝敬于父母; 現世受人讚嘆,來世生天歡喜。" 第一經完。
4. 阿難經 這時,尊者阿難來到世尊所在之處。來到后,向世尊禮拜,然後坐在一旁。坐在一旁的尊者阿難對世尊如是說: "尊者,比丘是否可能獲得這樣的禪定:在這有識別的身體中沒有我執、我所執、我慢隨眠,對外部的一切相也沒有我執、我所執、我慢隨眠;並且能夠證得和安住于那種沒有我執、我所執、我慢隨眠的心解脫、慧解脫?" "阿難,比丘確實可能獲得這樣的禪定:在這有識別的身體中沒有我執、我所執、我慢隨眠,對外部的一切相也沒有我執、我所執、我慢隨眠;並且能夠證得和安住于那種沒有我執、我所執、我慢隨眠的心解脫、慧解脫。" "但是,尊者,比丘如何才能獲得這樣的禪定:在這有識別的身體中沒有我執、我所執、我慢隨眠,對外部的一切相也沒有我執、我所執、我慢隨眠;並且能夠證得和安住于那種沒有我執、我所執、我慢隨眠的心解脫、慧解脫?" "阿難,在這裡,比丘如是思維:'這是寂靜的,這是殊勝的,即一切行的止息,一切依著的舍離,愛盡、離欲、滅、涅槃。'阿難,這樣比丘就可能獲得這樣的禪定:在這有識別的身體中沒有我執、我所執、我慢隨眠,對外部的一切相也沒有我執、我所執、我慢隨眠;並且能夠證得和安住于那種沒有我執、我所執、我慢隨眠的心解脫、慧解脫。" "阿難,關於這一點,我在《彼岸道品》中彈卡的問題中曾說過: '在世間衡量高低, 無論何處皆無動; 寂靜無煙無憂慮, 超越生老我說他。'" 第二經完。

5. 舍利弗經

6. Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ sāriputtaṃ bhagavā etadavoca – 『『saṃkhittenapi kho ahaṃ, sāriputta, dhammaṃ deseyyaṃ; vitthārenapi kho ahaṃ, sāriputta, dhammaṃ deseyyaṃ; saṃkhittavitthārenapi kho ahaṃ, sāriputta, dhammaṃ deseyyaṃ; aññātāro ca dullabhā』』ti. 『『Etassa, bhagavā, kālo, etassa, sugata, kālo yaṃ bhagavā saṃkhittenapi dhammaṃ deseyya, vitthārenapi dhammaṃ deseyya, saṃkhittavitthārenapi dhammaṃ deseyya. Bhavissanti dhammassa aññātāro』』ti.

『『Tasmātiha, sāriputta, evaṃ sikkhitabbaṃ – 『imasmiñca saviññāṇake kāye ahaṅkāramamaṅkāramānānusayā na bhavissanti, bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na bhavissanti, yañca cetovimuttiṃ paññāvimuttiṃ upasampajja viharato ahaṅkāramamaṅkāramānānusayā na honti tañca cetovimuttiṃ paññāvimuttiṃ upasampajja viharissāmā』ti. Evañhi kho, sāriputta, sikkhitabbaṃ.

『『Yato ca kho, sāriputta, bhikkhuno imasmiñca saviññāṇake kāye ahaṅkāramamaṅkāramānānusayā na honti, bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na honti, yañca cetovimuttiṃ paññāvimuttiṃ upasampajja viharato ahaṅkāramamaṅkāramānānusayā na honti tañca cetovimuttiṃ paññāvimuttiṃ upasampajja viharati; ayaṃ vuccati, sāriputta – 『bhikkhu acchecchi [acchejji (syā. kaṃ. ka.)] taṇhaṃ, vivattayi [vāvattayi (sī. pī.)] saṃyojanaṃ, sammā mānābhisamayā antamakāsi dukkhassa』. Idañca pana metaṃ, sāriputta, sandhāya bhāsitaṃ pārāyane [pārāyaṇe (sī.)] udayapañhe –

『『Pahānaṃ kāmasaññānaṃ, domanassāna cūbhayaṃ;

Thinassa ca panūdanaṃ, kukkuccānaṃ nivāraṇaṃ.

『『Upekkhāsatisaṃsuddhaṃ , dhammatakkapurejavaṃ;

Aññāvimokkhaṃ pabrūmi, avijjāya pabhedana』』nti [su. ni. 1112; cūḷani. udayamāṇavapucchā 131]. tatiyaṃ;

1. Nidānasuttaṃ

2. 『『Tīṇimāni, bhikkhave, nidānāni kammānaṃ samudayāya. Katamāni tīṇi? Lobho nidānaṃ kammānaṃ samudayāya, doso nidānaṃ kammānaṃ samudayāya, moho nidānaṃ kammānaṃ samudayāya.

『『Yaṃ, bhikkhave, lobhapakataṃ kammaṃ lobhajaṃ lobhanidānaṃ lobhasamudayaṃ, yatthassa attabhāvo nibbattati tattha taṃ kammaṃ vipaccati. Yattha taṃ kammaṃ vipaccati tattha tassa kammassa vipākaṃ paṭisaṃvedeti, diṭṭhe vā dhamme upapajja vā [upapajje vā (sī. syā. kaṃ.) upapajjitvāti ma. ni.

1. 這時,尊者舍利弗來到世尊所在之處。來到后,向世尊禮拜,然後坐在一旁。世尊對坐在一旁的尊者舍利弗如是說:"舍利弗,我可以簡略地說法,我也可以詳細地說法,我還可以簡略詳細地說法;但是能夠理解的人很難得到。" "世尊,現在正是時候,善逝,現在正是時候,請世尊簡略地說法,詳細地說法,簡略詳細地說法。將會有人能夠理解法的。" "因此,舍利弗,你們應當如此學習:'在這有識別的身體中我們將沒有我執、我所執、我慢隨眠,對外部的一切相我們也將沒有我執、我所執、我慢隨眠;並且我們將證得和安住于那種沒有我執、我所執、我慢隨眠的心解脫、慧解脫。'舍利弗,你們應當如此學習。 "舍利弗,當比丘在這有識別的身體中沒有我執、我所執、我慢隨眠,對外部的一切相也沒有我執、我所執、我慢隨眠;並且證得和安住于那種沒有我執、我所執、我慢隨眠的心解脫、慧解脫時;舍利弗,這被稱為'比丘已經切斷了渴愛,解開了結縛,通過正確地了知我慢而到達了苦的盡頭'。舍利弗,關於這一點,我在《彼岸道品》中優陀耶的問題中曾說過: '斷除欲想與憂惱, 驅除昏沉防掉舉, 舍念清凈法先行, 我說智解破無明。'" 第三經完。
2. 因緣經
3. "諸比丘,有三種因緣導致業的生起。是哪三種?貪慾是導致業生起的因緣,嗔恨是導致業生起的因緣,愚癡是導致業生起的因緣。 "諸比丘,由貪慾所造的業,源於貪慾,以貪慾為因,由貪慾而生起,在他投生的地方,那業就會成熟。業在哪裡成熟,他就在那裡經受那業的果報,或在現世,或在來世,

3.303 pāḷiyā saṃvaṇṇanā] apare vā [aparāpare vā (ka.)] pariyāye.

『『Yaṃ , bhikkhave, dosapakataṃ kammaṃ dosajaṃ dosanidānaṃ dosasamudayaṃ, yatthassa attabhāvo nibbattati tattha taṃ kammaṃ vipaccati. Yattha taṃ kammaṃ vipaccati tattha tassa kammassa vipākaṃ paṭisaṃvedeti, diṭṭhe vā dhamme upapajja vā apare vā pariyāye.

『『Yaṃ, bhikkhave, mohapakataṃ kammaṃ mohajaṃ mohanidānaṃ mohasamudayaṃ, yatthassa attabhāvo nibbattati tattha taṃ kammaṃ vipaccati. Yattha taṃ kammaṃ vipaccati tattha tassa kammassa vipākaṃ paṭisaṃvedeti, diṭṭhe vā dhamme upapajja vā apare vā pariyāye.

『『Seyyathāpi, bhikkhave, bījāni akhaṇḍāni apūtīni avātātapahatāni sārādāni sukhasayitāni sukhette suparikammakatāya bhūmiyā nikkhittāni. Devo ca sammādhāraṃ anuppaveccheyya. Evassu tāni, bhikkhave, bījāni vuddhiṃ viruḷhiṃ vepullaṃ āpajjeyyuṃ. Evamevaṃ kho, bhikkhave, yaṃ lobhapakataṃ kammaṃ lobhajaṃ lobhanidānaṃ lobhasamudayaṃ, yatthassa attabhāvo nibbattati tattha taṃ kammaṃ vipaccati. Yattha taṃ kammaṃ vipaccati tattha tassa kammassa vipākaṃ paṭisaṃvedeti, diṭṭhe vā dhamme upapajja vā apare vā pariyāye.

『『Yaṃ dosapakataṃ kammaṃ…pe… yaṃ mohapakataṃ kammaṃ mohajaṃ mohanidānaṃ mohasamudayaṃ, yatthassa attabhāvo nibbattati tattha taṃ kammaṃ vipaccati. Yattha taṃ kammaṃ vipaccati tattha tassa kammassa vipākaṃ paṭisaṃvedeti, diṭṭhe vā dhamme upapajja vā apare vā pariyāye. Imāni kho, bhikkhave, tīṇi nidānāni kammānaṃ samudayāya.

『『Tīṇimāni, bhikkhave, nidānāni kammānaṃ samudayāya. Katamāni tīṇi? Alobho nidānaṃ kammānaṃ samudayāya, adoso nidānaṃ kammānaṃ samudayāya, amoho nidānaṃ kammānaṃ samudayāya.

『『Yaṃ, bhikkhave, alobhapakataṃ kammaṃ alobhajaṃ alobhanidānaṃ alobhasamudayaṃ, lobhe vigate evaṃ taṃ kammaṃ pahīnaṃ hoti ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṅkataṃ āyatiṃ anuppādadhammaṃ.

『『Yaṃ, bhikkhave, adosapakataṃ kammaṃ adosajaṃ adosanidānaṃ adosasamudayaṃ, dose vigate evaṃ taṃ kammaṃ pahīnaṃ hoti ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṅkataṃ āyatiṃ anuppādadhammaṃ.

『『Yaṃ , bhikkhave, amohapakataṃ kammaṃ amohajaṃ amohanidānaṃ amohasamudayaṃ, mohe vigate evaṃ taṃ kammaṃ pahīnaṃ hoti ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṅkataṃ āyatiṃ anuppādadhammaṃ.

『『Seyyathāpi , bhikkhave, bījāni akhaṇḍāni apūtīni avātātapahatāni sārādāni sukhasayitāni. Tāni puriso agginā ḍaheyya. Agginā ḍahitvā masiṃ kareyya. Masiṃ karitvā mahāvāte vā ophuṇeyya [opuneyya (sī. pī.)] nadiyā vā sīghasotāya pavāheyya. Evassu tāni, bhikkhave, bījāni ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni [anabhāvakatāni (sī. pī.)] āyatiṃ anuppādadhammāni. Evamevaṃ kho, bhikkhave, yaṃ alobhapakataṃ kammaṃ alobhajaṃ alobhanidānaṃ alobhasamudayaṃ, lobhe vigate evaṃ taṃ kammaṃ pahīnaṃ hoti ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṅkataṃ āyatiṃ anuppādadhammaṃ.

『『Yaṃ adosapakataṃ kammaṃ…pe… yaṃ amohapakataṃ kammaṃ amohajaṃ amohanidānaṃ amohasamudayaṃ, mohe vigate evaṃ taṃ kammaṃ pahīnaṃ hoti…pe… āyatiṃ anuppādadhammaṃ. Imāni kho, bhikkhave, tīṇi nidānāni kammānaṃ samudayāyā』』ti.

『『Lobhajaṃ dosajañceva [dosajaṃ kammaṃ (ka.)], mohajañcāpaviddasu;

Yaṃ tena pakataṃ kammaṃ, appaṃ vā yadi vā bahuṃ;

Idheva taṃ vedaniyaṃ, vatthu aññaṃ na vijjati.

『『Tasmā lobhañca dosañca, mohajañcāpi viddasu;

Vijjaṃ uppādayaṃ bhikkhu, sabbā duggatiyo jahe』』ti. catutthaṃ;

1. Hatthakasuttaṃ

或在其他時候。 "諸比丘,由嗔恨所造的業,源於嗔恨,以嗔恨為因,由嗔恨而生起,在他投生的地方,那業就會成熟。業在哪裡成熟,他就在那裡經受那業的果報,或在現世,或在來世,或在其他時候。 "諸比丘,由愚癡所造的業,源於愚癡,以愚癡為因,由愚癡而生起,在他投生的地方,那業就會成熟。業在哪裡成熟,他就在那裡經受那業的果報,或在現世,或在來世,或在其他時候。 "諸比丘,就像完整、未腐爛、未被風吹日曬損壞的種子,有生命力,安置在良好耕作的肥沃土地上。如果天降適量雨水,諸比丘,這些種子就會生長、發育、茂盛。同樣地,諸比丘,由貪慾所造的業,源於貪慾,以貪慾為因,由貪慾而生起,在他投生的地方,那業就會成熟。業在哪裡成熟,他就在那裡經受那業的果報,或在現世,或在來世,或在其他時候。 "由嗔恨所造的業⋯⋯由愚癡所造的業,源於愚癡,以愚癡為因,由愚癡而生起,在他投生的地方,那業就會成熟。業在哪裡成熟,他就在那裡經受那業的果報,或在現世,或在來世,或在其他時候。諸比丘,這就是導致業生起的三種因緣。 "諸比丘,有三種因緣導致業的生起。是哪三種?無貪是導致業生起的因緣,無嗔是導致業生起的因緣,無癡是導致業生起的因緣。 "諸比丘,由無貪所造的業,源於無貪,以無貪為因,由無貪而生起,當貪慾消失時,那業就被斷除,根被切斷,如同砍倒的棕櫚樹,成為非有,未來不再生起。 "諸比丘,由無嗔所造的業,源於無嗔,以無嗔為因,由無嗔而生起,當嗔恨消失時,那業就被斷除,根被切斷,如同砍倒的棕櫚樹,成為非有,未來不再生起。 "諸比丘,由無癡所造的業,源於無癡,以無癡為因,由無癡而生起,當愚癡消失時,那業就被斷除,根被切斷,如同砍倒的棕櫚樹,成為非有,未來不再生起。 "諸比丘,就像完整、未腐爛、未被風吹日曬損壞的種子,有生命力。有人把它們燒掉,燒成灰燼,然後把灰撒在強風中,或投入急流的河中。這樣,諸比丘,這些種子就會被根除,如同砍倒的棕櫚樹,成為非有,未來不再生長。同樣地,諸比丘,由無貪所造的業,源於無貪,以無貪為因,由無貪而生起,當貪慾消失時,那業就被斷除,根被切斷,如同砍倒的棕櫚樹,成為非有,未來不再生起。 "由無嗔所造的業⋯⋯由無癡所造的業,源於無癡,以無癡為因,由無癡而生起,當愚癡消失時,那業就被斷除⋯⋯未來不再生起。諸比丘,這就是導致業生起的三種因緣。" "貪生嗔生及,癡生不智者; 所造作之業,或少或是多; 此處必受報,別處不可得。 "是故貪與嗔,及癡智者知; 比丘生明智,舍離諸惡趣。" 第四經完。 5. 訶諦卡經

1. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā āḷaviyaṃ viharati gomagge siṃsapāvane paṇṇasanthare. Atha kho hatthako āḷavako jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno addasa bhagavantaṃ gomagge siṃsapāvane paṇṇasanthare nisinnaṃ. Disvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho hatthako āḷavako bhagavantaṃ etadavoca – 『『kacci, bhante, bhagavā sukhamasayitthā』』ti? 『『Evaṃ , kumāra, sukhamasayitthaṃ. Ye ca pana loke sukhaṃ senti, ahaṃ tesaṃ aññataro』』ti.

『『Sītā, bhante, hemantikā ratti, antaraṭṭhako himapātasamayo, kharā gokaṇṭakahatā bhūmi, tanuko paṇṇasantharo, viraḷāni rukkhassa pattāni, sītāni kāsāyāni vatthāni, sīto ca verambho vāto vāyati. Atha ca pana bhagavā evamāha – 『evaṃ, kumāra, sukhamasayitthaṃ. Ye ca pana loke sukhaṃ senti, ahaṃ tesaṃ aññataro』』』ti.

『『Tena hi, kumāra, taññevettha paṭipucchissāmi. Yathā te khameyya tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, kumāra, idhassa gahapatissa vā gahapatiputtassa vā kūṭāgāraṃ ullittāvalittaṃ nivātaṃ phusitaggaḷaṃ pihitavātapānaṃ. Tatrassa pallaṅko gonakatthato paṭikatthato paṭalikatthato kadalimigapavarapaccattharaṇo [kādalimigapavarapaccattharaṇo (sī.)] sauttaracchado ubhato lohitakūpadhāno; telappadīpo cettha jhāyeyya [jāleyya (ka.)]; catasso ca [tasseva (ka.)] pajāpatiyo manāpāmanāpena paccupaṭṭhitā assu. Taṃ kiṃ maññasi, kumāra, sukhaṃ vā so sayeyya no vā? Kathaṃ vā te ettha hotī』』ti? 『『Sukhaṃ so, bhante, sayeyya. Ye ca pana loke sukhaṃ senti, so tesaṃ aññataro』』ti.

『『Taṃ kiṃ maññasi, kumāra, api nu tassa gahapatissa vā gahapatiputtassa vā uppajjeyyuṃ rāgajā pariḷāhā kāyikā vā cetasikā vā yehi so rāgajehi pariḷāhehi pariḍayhamāno dukkhaṃ sayeyyā』』ti? 『『Evaṃ, bhante』』ti.

『『Yehi kho so, kumāra, gahapati vā gahapatiputto vā rāgajehi pariḷāhehi pariḍayhamāno dukkhaṃ sayeyya, so rāgo tathāgatassa pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo. Tasmāhaṃ sukhamasayitthaṃ.

『『Taṃ kiṃ maññasi, kumāra, api nu tassa gahapatissa vā gahapatiputtassa vā uppajjeyyuṃ dosajā pariḷāhā…pe… mohajā pariḷāhā kāyikā vā cetasikā vā yehi so mohajehi pariḷāhehi pariḍayhamāno dukkhaṃ sayeyyā』』ti? 『『Evaṃ, bhante』』ti.

『『Ye hi kho so, kumāra, gahapati vā gahapatiputto vā mohajehi pariḷāhehi pariḍayhamāno dukkhaṃ sayeyya, so moho tathāgatassa pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo. Tasmāhaṃ sukhamasayittha』』nti.

[cūḷava. 305; saṃ. ni. 1.242] 『『Sabbadā ve sukhaṃ seti, brāhmaṇo parinibbuto;

Yo na limpati [lippati (sī. syā. kaṃ. ka.)] kāmesu, sītibhūto nirūpadhi.

『『Sabbā āsattiyo chetvā, vineyya hadaye daraṃ;

Upasanto sukhaṃ seti, santiṃ pappuyya cetaso』』ti. pañcamaṃ;

1. Devadūtasuttaṃ

2. 『『Tīṇimāni , bhikkhave, devadūtāni. Katamāni tīṇi? Idha, bhikkhave, ekacco kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati. So kāyena duccaritaṃ caritvā, vācāya duccaritaṃ caritvā, manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Tamenaṃ, bhikkhave, nirayapālā nānābāhāsu gahetvā yamassa rañño dassenti – 『ayaṃ, deva, puriso amatteyyo apetteyyo asāmañño abrahmañño, na kule jeṭṭhāpacāyī. Imassa devo daṇḍaṃ paṇetū』』』ti.

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

『『Tamenaṃ, bhikkhave, yamo rājā evamāha – 『ambho purisa, na tvaṃ addasa manussesu itthiṃ vā purisaṃ vā āsītikaṃ vā nāvutikaṃ vā vassasatikaṃ vā [passa ma. ni. 3.263] jātiyā jiṇṇaṃ gopānasivaṅkaṃ bhoggaṃ daṇḍaparāyaṇaṃ [daṇḍaparāyanaṃ (syā. kaṃ. pī.)] pavedhamānaṃ gacchantaṃ āturaṃ gatayobbanaṃ khaṇḍadantaṃ palitakesaṃ vilūnaṃ khallitasiraṃ [khalitaṃ siro (sī. pī.), khalitasiraṃ (syā. kaṃ.) ma. ni.

1. 如是我聞。一時,世尊住在阿拉維(Āḷavī)的牛道邊尸舍婆林(Siṃsapā)的樹葉鋪上。這時,阿拉維的訶諦卡(Hatthaka)在散步時看見世尊坐在牛道邊尸舍婆林的樹葉鋪上。看見后,他走近世尊。走近后,向世尊禮拜,然後坐在一旁。坐在一旁的阿拉維的訶諦卡對世尊如是說:"尊者,世尊睡得舒服嗎?" "是的,年輕人,我睡得很舒服。在這世上睡得舒服的人中,我是其中之一。" "尊者,冬季的夜晚寒冷,八日之間是降雪的時節,地面堅硬,被牛蹄踩踏,樹葉鋪薄,樹葉稀疏,袈裟冰冷,寒風凜冽。然而世尊卻說:'是的,年輕人,我睡得很舒服。在這世上睡得舒服的人中,我是其中之一。'" "那麼,年輕人,我反問你,你可以隨意回答。你怎麼看,如果有一個家主或家主之子,有一座塗抹光滑、防風、門閂牢固、窗戶緊閉的樓房。裡面有一張床,鋪著長毛毯、白毛毯、花紋毯,上面覆蓋著鹿皮,兩端有紅色枕頭;有一盞油燈在燃燒;他的四個妻子以令人愉悅的方式服侍他。你怎麼看,年輕人,他會睡得舒服嗎?你怎麼想?" "尊者,他會睡得很舒服。在這世上睡得舒服的人中,他是其中之一。" "你怎麼看,年輕人,那個家主或家主之子會不會產生由貪慾引起的身心煩惱,使他因這些貪慾引起的煩惱而痛苦地睡眠?" "是的,尊者。" "年輕人,那個家主或家主之子因貪慾引起的煩惱而痛苦地睡眠,而如來已經斷除了那貪慾,根已被切斷,如同砍倒的棕櫚樹,成為非有,未來不再生起。因此我睡得舒服。 "你怎麼看,年輕人,那個家主或家主之子會不會產生由嗔恨引起的煩惱⋯⋯由愚癡引起的身心煩惱,使他因這些愚癡引起的煩惱而痛苦地睡眠?" "是的,尊者。" "年輕人,那個家主或家主之子因愚癡引起的煩惱而痛苦地睡眠,而如來已經斷除了那愚癡,根已被切斷,如同砍倒的棕櫚樹,成為非有,未來不再生起。因此我睡得舒服。" "婆羅門常安眠,已達涅槃者; 不染著諸欲,清涼無依著。 "斷盡諸執著,除去心中憂; 寂靜得安眠,心得究竟安。" 第五經完。
2. 天使經
3. "諸比丘,有三種天使。是哪三種?在此,諸比丘,有人身行惡行,語行惡行,意行惡行。他身行惡行,語行惡行,意行惡行后,身壞命終,生於惡趣、墮處、地獄。諸比丘,獄卒們抓住他的手臂,帶到閻魔王面前,說:'大王,這個人不孝順父母,不尊敬沙門婆羅門,不敬重家族長者。請大王懲罰他。' "諸比丘,閻魔王首先詢問、追究、責問他關於第一天使:'喂,你沒有看見人間出現第一天使嗎?'他回答說:'尊者,我沒有看見。' "諸比丘,閻魔王對他說:'喂,你沒有看見人間有八十歲、九十歲或百歲的老年男女,因年老而彎腰駝背,拄著枴杖顫顫巍巍地行走,衰老、失去青春、牙齒脫落、頭髮灰白、稀疏、禿頂、

3.263] valitaṃ tilakāhatagatta』nti? So evamāha – 『addasaṃ, bhante』』』ti.

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

『『Tamenaṃ, bhikkhave, yamo rājā evamāha – 『ambho, purisa, pamādatāya [pamādavatāya (sī. syā. kaṃ. pī.) ma. ni.

面板皺紋、身體長滿斑點嗎?'他回答說:'尊者,我看見了。' "諸比丘,閻魔王對他說:'喂,你是一個有理智的成年人,難道沒有想到:"我也會老,無法逃避衰老,我應該身語意行善"嗎?'他回答說:'尊者,我做不到。尊者,我疏忽了。' "諸比丘,閻魔王對他說:'喂,由於疏忽, provided by EasyChat

3.262] na kalyāṇamakāsi kāyena vācāya manasā. Taggha tvaṃ [taṃ (ka.)], ambho purisa, tathā karissanti yathā taṃ [te (ka.)] pamattaṃ. Taṃ kho pana te etaṃ [taṃ kho panetaṃ (sī. syā. kaṃ. pī.)] pāpakammaṃ [pāpaṃ kammaṃ (sī.)] neva mātarā kataṃ, na pitarā kataṃ, na bhātarā kataṃ, na bhaginiyā kataṃ, na mittāmaccehi kataṃ, na ñātisālohitehi kataṃ, na devatāhi kataṃ , na samaṇabrāhmaṇehi kataṃ; atha kho tayāvetaṃ pāpakammaṃ kataṃ, tvaññevetassa vipākaṃ paṭisaṃvedissasī』』』ti.

『『Tamenaṃ, bhikkhave, yamo rājā paṭhamaṃ devadūtaṃ samanuyuñjitvā samanugāhitvā samanubhāsitvā, dutiyaṃ devadūtaṃ samanuyuñjati samanugāhati samanubhāsati – 『ambho purisa, na tvaṃ addasa manussesu dutiyaṃ devadūtaṃ pātubhūta』nti? So evamāha – 『nāddasaṃ, bhante』ti. 『『Tamenaṃ, bhikkhave, yamo rājā evamāha – 『ambho purisa, na tvaṃ addasa manussesu itthiṃ vā purisaṃ vā ābādhikaṃ dukkhitaṃ bāḷhagilānaṃ, sake muttakarīse palipannaṃ semānaṃ, aññehi vuṭṭhāpiyamānaṃ, aññehi saṃvesiyamāna』nti? So evamāha – 『addasaṃ, bhante』』』ti.

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

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

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

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

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

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

『『Tamenaṃ, bhikkhave, yamo rājā tatiyaṃ devadūtaṃ samanuyuñjitvā samanugāhitvā samanubhāsitvā tuṇhī hoti. Tamenaṃ , bhikkhave, nirayapālā pañcavidhabandhanaṃ nāma kāraṇaṃ karonti. Tattaṃ ayokhilaṃ hatthe gamenti. Tattaṃ ayokhilaṃ dutiyasmiṃ hatthe gamenti. Tattaṃ ayokhilaṃ pāde gamenti. Tattaṃ ayokhilaṃ dutiyasmiṃ pāde gamenti. Tattaṃ ayokhilaṃ majjhe urasmiṃ gamenti. So tattha dukkhā tibbā [tippā (sī.)] kharā kaṭukā vedanā vediyati, na ca tāva kālaṅkaroti yāva na taṃ pāpakammaṃ byantīhoti.

『『Tamenaṃ , bhikkhave, nirayapālā saṃvesetvā [saṃkaḍḍhitvā (ka.)] kudhārīhi tacchanti. So tattha dukkhā tibbā kharā kaṭukā vedanā vediyati, na ca tāva kālaṅkaroti yāva na taṃ pāpakammaṃ byantīhoti.

你沒有身語意行善。喂,他們確實會像對待疏忽的人那樣對待你。但是這惡業不是你母親所做,不是你父親所做,不是你兄弟所做,不是你姐妹所做,不是你朋友和同事所做,不是你親戚所做,不是天神所做,不是沙門婆羅門所做;而是你自己所做的惡業,你自己將承受其果報。' "諸比丘,閻魔王詢問、追究、責問他關於第一天使后,又詢問、追究、責問他關於第二天使:'喂,你沒有看見人間出現第二天使嗎?'他回答說:'尊者,我沒有看見。' "諸比丘,閻魔王對他說:'喂,你沒有看見人間有生病、痛苦、重病的男女,躺在自己的糞尿中,需要別人扶起,需要別人安置嗎?'他回答說:'尊者,我看見了。' "諸比丘,閻魔王對他說:'喂,你是一個有理智的成年人,難道沒有想到:"我也會生病,無法逃避疾病,我應該身語意行善"嗎?'他回答說:'尊者,我做不到。尊者,我疏忽了。' "諸比丘,閻魔王對他說:'喂,由於疏忽,你沒有身語意行善。喂,他們確實會像對待疏忽的人那樣對待你。但是這惡業不是你母親所做,不是你父親所做,不是你兄弟所做,不是你姐妹所做,不是你朋友和同事所做,不是你親戚所做,不是天神所做,不是沙門婆羅門所做;而是你自己所做的惡業,你自己將承受其果報。' "諸比丘,閻魔王詢問、追究、責問他關於第二天使后,又詢問、追究、責問他關於第三天使:'喂,你沒有看見人間出現第三天使嗎?'他回答說:'尊者,我沒有看見。' "諸比丘,閻魔王對他說:'喂,你沒有看見人間有死亡一天、兩天或三天的男女屍體,腫脹、發青、生膿嗎?'他回答說:'尊者,我看見了。' "諸比丘,閻魔王對他說:'喂,你是一個有理智的成年人,難道沒有想到:"我也會死,無法逃避死亡,我應該身語意行善"嗎?'他回答說:'尊者,我做不到。尊者,我疏忽了。' "諸比丘,閻魔王對他說:'喂,由於疏忽,你沒有身語意行善。喂,他們確實會像對待疏忽的人那樣對待你。但是這惡業不是你母親所做,不是你父親所做,不是你兄弟所做,不是你姐妹所做,不是你朋友和同事所做,不是你親戚所做,不是天神所做,不是沙門婆羅門所做;而是你自己所做的惡業,你自己將承受其果報。' "諸比丘,閻魔王詢問、追究、責問他關於第三天使后,就沉默不語。諸比丘,這時獄卒對他施行名為五種捆綁的刑罰。他們把燒紅的鐵釘釘入他的一隻手,把燒紅的鐵釘釘入他的另一隻手,把燒紅的鐵釘釘入他的一隻腳,把燒紅的鐵釘釘入他的另一隻腳,把燒紅的鐵釘釘入他的胸部中央。他在那裡感受劇烈、猛烈、尖銳、劇痛的感受,但在那惡業未盡之前不會死去。 "諸比丘,然後獄卒把他放倒,用斧頭砍他。他在那裡感受劇烈、猛烈、尖銳、劇痛的感受,但在那惡業未盡之前不會死去。

『『Tamenaṃ, bhikkhave, nirayapālā uddhaṃpādaṃ adhosiraṃ gahetvā vāsīhi tacchanti…pe… tamenaṃ, bhikkhave, nirayapālā rathe yojetvā ādittāya bhūmiyā sampajjalitāya sajotibhūtāya [sañjotibhūtāya (syā. kaṃ.)] sārentipi paccāsārentipi…pe… tamenaṃ, bhikkhave, nirayapālā mahantaṃ aṅgārapabbataṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ āropentipi oropentipi…pe… tamenaṃ, bhikkhave, nirayapālā uddhaṃpādaṃ adhosiraṃ gahetvā tattāya lohakumbhiyā pakkhipanti, ādittāya sampajjalitāya sajotibhūtāya. So tattha pheṇuddehakaṃ paccamāno sakimpi uddhaṃ gacchati, sakimpi adho gacchati, sakimpi tiriyaṃ gacchati. So tattha dukkhā tibbā kharā kaṭukā vedanā vediyati, na ca tāva kālaṃ karoti yāva na taṃ pāpakammaṃ byantīhoti. Tamenaṃ, bhikkhave, nirayapālā mahāniraye pakkhipanti. So kho pana, bhikkhave, mahānirayo –

『『Catukkaṇṇo catudvāro, vibhatto bhāgaso mito;

Ayopākārapariyanto, ayasā paṭikujjito.

『『Tassa ayomayā bhūmi, jalitā tejasā yutā;

Samantā yojanasataṃ, pharitvā tiṭṭhati sabbadā』』ti [pe. va. 70-71, 240-241].

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

『『Coditā devadūtehi, ye pamajjanti māṇavā;

Te dīgharattaṃ socanti, hīnakāyūpagā narā.

『『Ye ca kho devadūtehi, santo sappurisā idha;

Coditā nappamajjanti, ariyadhamme kudācanaṃ.

『『Upādāne bhayaṃ disvā, jātimaraṇasambhave;

Anupādā vimuccanti, jātimaraṇasaṅkhaye.

『『Te appamattā [te khoppamattā (sī.), te khemappattā (syā. kaṃ. pī.) ma. ni. 3.271] sukhino [sukhitā (sī. syā.)], diṭṭhadhammābhinibbutā;

Sabbaverabhayātītā, sabbadukkhaṃ upaccagu』』nti. chaṭṭhaṃ;

1. Catumahārājasuttaṃ

"諸比丘,然後獄卒把他倒掛,用斧頭砍他⋯⋯諸比丘,然後獄卒把他套在車上,在燃燒、熾熱、發光的地面上拉來拉去⋯⋯諸比丘,然後獄卒讓他攀登一座巨大的、燃燒、熾熱、發光的炭火山,上上下下⋯⋯諸比丘,然後獄卒把他倒掛,扔進燃燒、熾熱、發光的鐵鍋里。他在裡面被煮沸,時而上浮,時而下沉,時而橫漂。他在那裡感受劇烈、猛烈、尖銳、劇痛的感受,但在那惡業未盡之前不會死去。諸比丘,然後獄卒把他扔進大地獄。諸比丘,那大地獄是: "四角四門,分割槽而立, 鐵墻圍繞,鐵頂覆蓋。 地面鐵製,烈火燃燒, 四面百由旬,恒時熾熱。" "諸比丘,從前閻魔王想:'確實,在世上做惡業的人會受到這樣各種各樣的懲罰。啊!但願我能獲得人身,如來、阿羅漢、正等正覺者出現於世,我能親近那位世尊。愿那位世尊為我說法,我能理解那位世尊的法。'諸比丘,我說這話不是從其他沙門或婆羅門那裡聽來的,而是我自己所知、所見、所悟的,我才這樣說。" "受天使警告,放逸的人們, 長久陷憂愁,投生低劣處。 受天使警告,此世善人們, 從不放逸于,聖法任何時。 見執取有危,生死所生起, 無執取解脫,滅盡生與死。 他們不放逸,快樂而安寧, 現世已寂滅,超越一切怖, 超越一切苦,到達彼岸去。" 第六經完。 7. 四大天王經

1. 『『Aṭṭhamiyaṃ, bhikkhave, pakkhassa catunnaṃ mahārājānaṃ amaccā pārisajjā imaṃ lokaṃ anuvicaranti – 『kacci bahū manussā manussesu matteyyā petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino uposathaṃ upavasanti paṭijāgaronti puññāni karontī』ti. Cātuddasiṃ, bhikkhave, pakkhassa catunnaṃ mahārājānaṃ puttā imaṃ lokaṃ anuvicaranti – 『kacci bahū manussā manussesu matteyyā petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino uposathaṃ upavasanti paṭijāgaronti puññāni karontī』ti. Tadahu, bhikkhave, uposathe pannarase cattāro mahārājāno sāmaññeva imaṃ lokaṃ anuvicaranti – 『kacci bahū manussā manussesu matteyyā petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino uposathaṃ upavasanti paṭijāgaronti puññāni karontī』』』ti.

『『Sace, bhikkhave, appakā honti manussā manussesu matteyyā petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino uposathaṃ upavasanti paṭijāgaronti puññāni karonti. Tamenaṃ, bhikkhave, cattāro mahārājāno devānaṃ tāvatiṃsānaṃ sudhammāya sabhāya sannisinnānaṃ sannipatitānaṃ ārocenti – 『appakā kho, mārisā, manussā manussesu matteyyā petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino uposathaṃ upavasanti paṭijāgaronti puññāni karontī』ti. Tena kho, bhikkhave , devā tāvatiṃsā anattamanā honti – 『dibbā vata, bho, kāyā parihāyissanti, paripūrissanti asurakāyā』』』ti.

『『Sace pana, bhikkhave, bahū honti manussā manussesu matteyyā petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino uposathaṃ upavasanti paṭijāgaronti puññāni karonti. Tamenaṃ, bhikkhave , cattāro mahārājāno devānaṃ tāvatiṃsānaṃ sudhammāya sabhāya sannisinnānaṃ sannipatitānaṃ ārocenti – 『bahū kho , mārisā, manussā manussesu matteyyā petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino uposathaṃ upavasanti paṭijāgaronti puññāni karontī』ti. Tena, bhikkhave, devā tāvatiṃsā attamanā honti – 『dibbā vata, bho, kāyā paripūrissanti, parihāyissanti asurakāyā』』』ti.

『『Bhūtapubbaṃ, bhikkhave, sakko devānamindo deve tāvatiṃse anunayamāno tāyaṃ velāyaṃ imaṃ gāthaṃ abhāsi –

『『Cātuddasiṃ pañcadasiṃ, yā ca pakkhassa aṭṭhamī;

Pāṭihāriyapakkhañca, aṭṭhaṅgasusamāgataṃ;

Uposathaṃ upavaseyya, yopissa [yopassa (sī. syā. kaṃ. pī.)] mādiso naro』』ti.

『『Sā kho panesā, bhikkhave, sakkena devānamindena gāthā duggītā na sugītā dubbhāsitā na subhāsitā. Taṃ kissa hetu? Sakko hi, bhikkhave, devānamindo avītarāgo avītadoso avītamoho.

『『Yo ca kho so, bhikkhave, bhikkhu arahaṃ khīṇāsavo vusitavā brahmacariyo katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto, tassa kho etaṃ, bhikkhave, bhikkhuno [tassa kho etaṃ bhikkhuno (sī. syā.), tassa kho evaṃ bhikkhave bhikkhuno (ka.)] kallaṃ vacanāya –

『『Cātuddasiṃ pañcadasiṃ, yā ca pakkhassa aṭṭhamī;

Pāṭihāriyapakkhañca, aṭṭhaṅgasusamāgataṃ;

Uposathaṃ upavaseyya, yopissa mādiso naro』』ti.

『『Taṃ kissa hetu? So hi, bhikkhave, bhikkhu vītarāgo vītadoso vītamoho』』ti. Sattamaṃ.

1. Dutiyacatumahārājasuttaṃ

2. "諸比丘,每月初八日,四大天王的大臣和隨從巡視這個世界:'人間是否有許多人孝順父母、尊敬沙門婆羅門、敬重家族長者、守持布薩、保持警惕、行善?'諸比丘,每月十四日,四大天王的兒子們巡視這個世界:'人間是否有許多人孝順父母、尊敬沙門婆羅門、敬重家族長者、守持布薩、保持警惕、行善?'諸比丘,每月十五日布薩日,四大天王親自巡視這個世界:'人間是否有許多人孝順父母、尊敬沙門婆羅門、敬重家族長者、守持布薩、保持警惕、行善?' "諸比丘,如果人間孝順父母、尊敬沙門婆羅門、敬重家族長者、守持布薩、保持警惕、行善的人很少,四大天王就會在三十三天善法堂集會時向他們報告:'諸位,人間孝順父母、尊敬沙門婆羅門、敬重家族長者、守持布薩、保持警惕、行善的人很少。'諸比丘,三十三天諸天因此不高興:'天眾將減少,阿修羅眾將增加。' "諸比丘,如果人間孝順父母、尊敬沙門婆羅門、敬重家族長者、守持布薩、保持警惕、行善的人很多,四大天王就會在三十三天善法堂集會時向他們報告:'諸位,人間孝順父母、尊敬沙門婆羅門、敬重家族長者、守持布薩、保持警惕、行善的人很多。'諸比丘,三十三天諸天因此高興:'天眾將增加,阿修羅眾將減少。' "諸比丘,從前帝釋天王勸勉三十三天諸天時,說了這個偈頌: '十四十五及初八, 神變月中八戒日, 如我這樣的人應, 持守布薩修功德。' "諸比丘,帝釋天王所說的這個偈頌唱得不好,說得不好。為什麼?因為,諸比丘,帝釋天王還沒有離貪、離嗔、離癡。 "諸比丘,如果有比丘是阿羅漢、漏盡、梵行已立、所作已辦、卸下重擔、達到目標、盡諸有結、正智解脫,那麼這位比丘適合說: '十四十五及初八, 神變月中八戒日, 如我這樣的人應, 持守布薩修功德。' "為什麼?因為,諸比丘,那位比丘已經離貪、離嗔、離癡。" 第七經完。

3. 第二四大天王經

4. 『『Bhūtapubbaṃ , bhikkhave, sakko devānamindo deve tāvatiṃse anunayamāno tāyaṃ velāyaṃ imaṃ gāthaṃ abhāsi –

『『Cātuddasiṃ pañcadasiṃ, yā ca pakkhassa aṭṭhamī;

Pāṭihāriyapakkhañca, aṭṭhaṅgasusamāgataṃ;

Uposathaṃ upavaseyya, yopissa mādiso naro』』ti.

『『Sā kho panesā, bhikkhave, sakkena devānamindena gāthā duggītā na sugītā dubbhāsitā na subhāsitā. Taṃ kissa hetu? Sakko hi, bhikkhave, devānamindo aparimutto jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, aparimutto dukkhasmāti vadāmi.

『『Yo ca kho so, bhikkhave, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto, tassa kho etaṃ, bhikkhave, bhikkhuno kallaṃ vacanāya –

『『Cātuddasiṃ pañcadasiṃ, yā ca pakkhassa aṭṭhamī;

Pāṭihāriyapakkhañca, aṭṭhaṅgasusamāgataṃ;

Uposathaṃ upavaseyya, yopissa mādiso naro』』ti.

『『Taṃ kissa hetu? So hi, bhikkhave, bhikkhu parimutto jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimutto dukkhasmāti vadāmī』』ti. Aṭṭhamaṃ.

1. Sukhumālasuttaṃ

2. "諸比丘,從前帝釋天王勸勉三十三天諸天時,說了這個偈頌: '十四十五及初八, 神變月中八戒日, 如我這樣的人應, 持守布薩修功德。' "諸比丘,帝釋天王所說的這個偈頌唱得不好,說得不好。為什麼?因為,諸比丘,帝釋天王還沒有解脫生、老、死、憂、悲、苦、憂惱。我說他還沒有解脫苦。 "諸比丘,如果有比丘是阿羅漢、漏盡、梵行已立、所作已辦、卸下重擔、達到目標、盡諸有結、正智解脫,那麼這位比丘適合說: '十四十五及初八, 神變月中八戒日, 如我這樣的人應, 持守布薩修功德。' "為什麼?因為,諸比丘,那位比丘已經解脫生、老、死、憂、悲、苦、憂惱。我說他已經解脫苦。" 第八經完。

3. 細膩經

4. 『『Sukhumālo ahaṃ, bhikkhave, paramasukhumālo accantasukhumālo. Mama sudaṃ, bhikkhave, pitu nivesane pokkharaṇiyo kāritā honti. Ekattha sudaṃ, bhikkhave, uppalaṃ vappati [pupphati (sī. pī.)], ekattha padumaṃ, ekattha puṇḍarīkaṃ, yāvadeva mamatthāya . Na kho panassāhaṃ, bhikkhave, akāsikaṃ candanaṃ dhāremi [kāsikaṃ candanaṃ dhāremi (syā. kaṃ. ka.), akāsikaṃ dhāremi (?)]. Kāsikaṃ , bhikkhave, su me taṃ veṭhanaṃ hoti, kāsikā kañcukā, kāsikaṃ nivāsanaṃ, kāsiko uttarāsaṅgo. Rattindivaṃ [rattidivaṃ (ka.)] kho pana me su taṃ, bhikkhave, setacchattaṃ dhārīyati – 『mā naṃ phusi sītaṃ vā uṇhaṃ vā tiṇaṃ vā rajo vā ussāvo vā』』』ti.

『『Tassa mayhaṃ, bhikkhave, tayo pāsādā ahesuṃ – eko hemantiko, eko gimhiko, eko vassiko. So kho ahaṃ, bhikkhave, vassike pāsāde vassike cattāro māse nippurisehi tūriyehi paricārayamāno [paricāriyamāno (syā. kaṃ. pī. ka.)] na heṭṭhāpāsādaṃ orohāmi. Yathā kho pana, bhikkhave, aññesaṃ nivesane dāsakammakaraporisassa kaṇājakaṃ bhojanaṃ dīyati bilaṅgadutiyaṃ, evamevassu me, bhikkhave, pitu nivesane dāsakammakaraporisassa sālimaṃsodano dīyati.

『『Tassa mayhaṃ, bhikkhave, evarūpāya iddhiyā samannāgatassa evarūpena ca sukhumālena etadahosi – 『assutavā kho puthujjano attanā jarādhammo samāno jaraṃ anatīto paraṃ jiṇṇaṃ disvā aṭṭīyati harāyati jigucchati attānaṃyeva atisitvā, ahampi khomhi jarādhammo jaraṃ anatīto. Ahañceva [ahañce (?)] kho pana jarādhammo samāno jaraṃ anatīto paraṃ jiṇṇaṃ disvā aṭṭīyeyyaṃ harāyeyyaṃ jiguccheyyaṃ na metaṃ assa patirūpa』nti. Tassa mayhaṃ, bhikkhave, iti paṭisañcikkhato yo yobbane yobbanamado so sabbaso pahīyi.

『『Assutavā kho puthujjano attanā byādhidhammo samāno byādhiṃ anatīto paraṃ byādhitaṃ disvā aṭṭīyati harāyati jigucchati attānaṃyeva atisitvā – 『ahampi khomhi byādhidhammo byādhiṃ anatīto, ahañceva kho pana byādhidhammo samāno byādhiṃ anatīto paraṃ byādhikaṃ disvā aṭṭīyeyyaṃ harāyeyyaṃ jiguccheyyaṃ, na metaṃ assa patirūpa』nti. Tassa mayhaṃ, bhikkhave, iti paṭisañcikkhato yo ārogye ārogyamado so sabbaso pahīyi.

『『Assutavā kho puthujjano attanā maraṇadhammo samāno maraṇaṃ anatīto paraṃ mataṃ disvā aṭṭīyati harāyati jigucchati attānaṃyeva atisitvā – 『ahampi khomhi maraṇadhammo, maraṇaṃ anatīto, ahaṃ ceva kho pana maraṇadhammo samāno maraṇaṃ anatīto paraṃ mataṃ disvā aṭṭīyeyyaṃ harāyeyyaṃ jiguccheyyaṃ, na metaṃ assa patirūpa』nti. Tassa mayhaṃ, bhikkhave, iti paṭisañcikkhato yo jīvite jīvitamado so sabbaso pahīyī』』ti.

『『Tayome, bhikkhave, madā. Katame tayo? Yobbanamado, ārogyamado, jīvitamado. Yobbanamadamatto vā, bhikkhave, assutavā puthujjano kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati. So kāyena duccaritaṃ caritvā, vācāya duccaritaṃ caritvā, manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Ārogyamadamatto vā, bhikkhave, assutavā puthujjano…pe… jīvitamadamatto vā, bhikkhave, assutavā puthujjano kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati. So kāyena duccaritaṃ caritvā , vācāya duccaritaṃ caritvā, manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.

『『Yobbanamadamatto vā, bhikkhave, bhikkhu sikkhaṃ paccakkhāya hīnāyāvattati. Ārogyamadamatto vā, bhikkhave, bhikkhu…pe… jīvitamadamatto vā, bhikkhave, bhikkhu sikkhaṃ paccakkhāya hīnāyāvattatī』』ti.

『『Byādhidhammā jarādhammā, atho maraṇadhammino;

Yathādhammā [byādhidhammo jarādhammo, atho maraṇadhammiko; yathā dhammo (ka.)] tathāsantā, jigucchanti puthujjanā.

『『Ahañce taṃ jiguccheyyaṃ, evaṃdhammesu pāṇisu;

Na metaṃ patirūpassa, mama evaṃ vihārino.

『『Sohaṃ evaṃ viharanto, ñatvā dhammaṃ nirūpadhiṃ;

Ārogye yobbanasmiñca, jīvitasmiñca ye madā.

『『Sabbe made abhibhosmi [atītosmi (ka.)], nekkhamme daṭṭhu khemataṃ;

Tassa me ahu ussāho, nibbānaṃ abhipassato.

1. "諸比丘,我是細膩的,極其細膩的,非常細膩的。諸比丘,在我父親的宮殿里,為我建造了蓮花池。諸比丘,在一處種植青蓮花,一處種植紅蓮花,一處種植白蓮花,專為我而設。諸比丘,我不使用非迦尸產的檀香。諸比丘,我的頭巾是迦尸產的,上衣是迦尸產的,下衣是迦尸產的,外衣是迦尸產的。諸比丘,日夜有人為我撐著白傘,'不要讓冷、熱、草、塵、露水觸碰他。' "諸比丘,我有三座宮殿 - 一座冬季用,一座夏季用,一座雨季用。諸比丘,在雨季的四個月里,我住在雨季宮殿中,享受著無男性的音樂演奏,不下樓。諸比丘,就像在其他人家裡,僕人和工人吃的是粗糙的米飯和酸粥,而在我父親的宮殿里,僕人和工人吃的是精米和肉。 "諸比丘,我擁有這樣的富裕,這樣的細膩,我想:'無聞凡夫自己是衰老的本質,不能超越衰老,卻在看到別人衰老時感到厭惡、羞恥、厭惡,忘記了自己。我也是衰老的本質,不能超越衰老。如果我是衰老的本質,不能超越衰老,卻在看到別人衰老時感到厭惡、羞恥、厭惡,這對我來說是不適當的。'諸比丘,當我如此思考時,對青春的驕慢完全消失了。 "無聞凡夫自己是疾病的本質,不能超越疾病,卻在看到別人生病時感到厭惡、羞恥、厭惡,忘記了自己。'我也是疾病的本質,不能超越疾病。如果我是疾病的本質,不能超越疾病,卻在看到別人生病時感到厭惡、羞恥、厭惡,這對我來說是不適當的。'諸比丘,當我如此思考時,對健康的驕慢完全消失了。 "無聞凡夫自己是死亡的本質,不能超越死亡,卻在看到別人死亡時感到厭惡、羞恥、厭惡,忘記了自己。'我也是死亡的本質,不能超越死亡。如果我是死亡的本質,不能超越死亡,卻在看到別人死亡時感到厭惡、羞恥、厭惡,這對我來說是不適當的。'諸比丘,當我如此思考時,對生命的驕慢完全消失了。" "諸比丘,有這三種驕慢。哪三種?青春的驕慢、健康的驕慢、生命的驕慢。諸比丘,無聞凡夫因青春的驕慢而身行惡行,語行惡行,意行惡行。他身行惡行,語行惡行,意行惡行后,身壞命終,生於惡趣、墮處、地獄。諸比丘,無聞凡夫因健康的驕慢⋯⋯諸比丘,無聞凡夫因生命的驕慢而身行惡行,語行惡行,意行惡行。他身行惡行,語行惡行,意行惡行后,身壞命終,生於惡趣、墮處、地獄。 "諸比丘,比丘因青春的驕慢而舍戒還俗。諸比丘,比丘因健康的驕慢⋯⋯諸比丘,比丘因生命的驕慢而舍戒還俗。" "疾病、衰老和死亡, 是眾生之常法。 凡夫厭惡此法, 我若也厭惡之, 於我實不相應, 我如是而安住。 我如是而安住, 了知無依之法, 青春健康生命, 一切驕慢皆除。 見出離為安穩, 精進向涅槃去。

『『Nāhaṃ bhabbo etarahi, kāmāni paṭisevituṃ;

Anivatti bhavissāmi, brahmacariyaparāyaṇo』』ti. navamaṃ;

1. Ādhipateyyasuttaṃ

我今不可能, 再去享受欲樂。 我將不再退轉, 專注于梵行。" 第九經完。 10. 主權經 provided by EasyChat

1. 『『Tīṇimāni , bhikkhave, ādhipateyyāni. Katamāni tīṇi? Attādhipateyyaṃ, lokādhipateyyaṃ, dhammādhipateyyaṃ. Katamañca, bhikkhave, attādhipateyyaṃ? Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati – 『na kho panāhaṃ cīvarahetu agārasmā anagāriyaṃ pabbajito. Na piṇḍapātahetu, na senāsanahetu, na itibhavābhavahetu agārasmā anagāriyaṃ pabbajito. Api ca khomhi otiṇṇo jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto. Appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethāti. Ahañceva kho pana yādisake [yādisake vā (sī. pī. ka.)] kāme ohāya agārasmā anagāriyaṃ pabbajito tādisake vā [ca (ka.)] kāme pariyeseyyaṃ tato vā [ca (ka.)] pāpiṭṭhatare, na metaṃ patirūpa』nti. So iti paṭisañcikkhati – 『āraddhaṃ kho pana me vīriyaṃ bhavissati asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekagga』nti. So attānaṃyeva adhipatiṃ karitvā akusalaṃ pajahati, kusalaṃ bhāveti, sāvajjaṃ pajahati, anavajjaṃ bhāveti, suddhaṃ attānaṃ pariharati. Idaṃ vuccati, bhikkhave, attādhipateyyaṃ.

『『Katamañca, bhikkhave, lokādhipateyyaṃ? Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati – 『na kho panāhaṃ cīvarahetu agārasmā anagāriyaṃ pabbajito. Na piṇḍapātahetu, na senāsanahetu, na itibhavābhavahetu agārasmā anagāriyaṃ pabbajito. Api ca khomhi otiṇṇo jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto. Appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā』ti. Ahañceva kho pana evaṃ pabbajito samāno kāmavitakkaṃ vā vitakkeyyaṃ, byāpādavitakkaṃ vā vitakkeyyaṃ, vihiṃsāvitakkaṃ vā vitakkeyyaṃ, mahā kho panāyaṃ lokasannivāso. Mahantasmiṃ kho pana lokasannivāse santi samaṇabrāhmaṇā iddhimanto dibbacakkhukā paracittaviduno. Te dūratopi passanti, āsannāpi na dissanti, cetasāpi cittaṃ pajānanti [jānanti (ka.)]. Tepi maṃ evaṃ jāneyyuṃ – 『passatha, bho, imaṃ kulaputtaṃ saddhā agārasmā anagāriyaṃ pabbajito samāno vokiṇṇo viharati pāpakehi akusalehi dhammehī』ti. Devatāpi kho santi iddhimantiniyo dibbacakkhukā paracittaviduniyo. Tā dūratopi passanti, āsannāpi na dissanti, cetasāpi cittaṃ jānanti. Tāpi maṃ evaṃ jāneyyuṃ – 『passatha, bho, imaṃ kulaputtaṃ saddhā agārasmā anagāriyaṃ pabbajito samāno vokiṇṇo viharati pāpakehi akusalehi dhammehī』ti. So iti paṭisañcikkhati – 『āraddhaṃ kho pana me vīriyaṃ bhavissati asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekagga』nti. So lokaṃyeva adhipatiṃ karitvā akusalaṃ pajahati, kusalaṃ bhāveti, sāvajjaṃ pajahati, anavajjaṃ bhāveti, suddhaṃ attānaṃ pariharati. Idaṃ vuccati, bhikkhave, lokādhipateyyaṃ.

1. "諸比丘,有這三種主導。哪三種?以自己為主導,以世間為主導,以法為主導。 "諸比丘,什麼是以自己為主導?在此,諸比丘,比丘到林中、樹下或空閑處,這樣思考:'我不是爲了衣服而出家,不是爲了食物而出家,不是爲了住處而出家,不是爲了這樣那樣的存在而出家。但是我被生、老、死、憂、悲、苦、憂惱所困擾,被苦所困擾,被苦所壓迫。也許我能找到這整個苦蘊的終結。如果我捨棄了那樣的慾望而出家,卻又追求那樣的慾望或更糟糕的慾望,這對我來說是不適當的。'他這樣思考:'我的精進將會堅定不懈,念將會確立不忘,身體將會平靜不躁動,心將會專注一境。'他以自己為主導,捨棄不善,修習善法,捨棄有過失的,修習無過失的,保持自己清凈。諸比丘,這被稱為以自己為主導。 "諸比丘,什麼是以世間為主導?在此,諸比丘,比丘到林中、樹下或空閑處,這樣思考:'我不是爲了衣服而出家,不是爲了食物而出家,不是爲了住處而出家,不是爲了這樣那樣的存在而出家。但是我被生、老、死、憂、悲、苦、憂惱所困擾,被苦所困擾,被苦所壓迫。也許我能找到這整個苦蘊的終結。如果我這樣出家卻想慾望的念頭,想惡意的念頭,想傷害的念頭,這個世間有很多人。在這個大世間里,有神通的沙門婆羅門具有天眼,能知他心。他們從遠處就能看見,即使近在眼前也不可見,他們能以心知道別人的心。他們會這樣知道我:"看這個善男子,因信仰而出家,卻生活在惡不善法中。"也有神通的天神具有天眼,能知他心。她們從遠處就能看見,即使近在眼前也不可見,她們能以心知道別人的心。她們也會這樣知道我:"看這個善男子,因信仰而出家,卻生活在惡不善法中。"'他這樣思考:'我的精進將會堅定不懈,念將會確立不忘,身體將會平靜不躁動,心將會專注一境。'他以世間為主導,捨棄不善,修習善法,捨棄有過失的,修習無過失的,保持自己清凈。諸比丘,這被稱為以世間為主導。

『『Katamañca, bhikkhave, dhammādhipateyyaṃ? Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati – 『na kho panāhaṃ cīvarahetu agārasmā anagāriyaṃ pabbajito. Na piṇḍapātahetu, na senāsanahetu, na itibhavābhavahetu agārasmā anagāriyaṃ pabbajito. Api ca khomhi otiṇṇo jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto. Appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethāti. Svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhīti. Santi kho pana me sabrahmacārī jānaṃ passaṃ viharanti. Ahañceva kho pana evaṃ svākkhāte dhammavinaye pabbajito samāno kusīto vihareyyaṃ pamatto, na metaṃ assa patirūpa』nti. So iti paṭisañcikkhati – 『āraddhaṃ kho pana me vīriyaṃ bhavissati asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekagga』nti. So dhammaṃyeva adhipatiṃ karitvā akusalaṃ pajahati, kusalaṃ bhāveti, sāvajjaṃ pajahati, anavajjaṃ bhāveti, suddhaṃ attānaṃ pariharati. Idaṃ vuccati, bhikkhave, dhammādhipateyyaṃ. Imāni kho, bhikkhave, tīṇi ādhipateyyānī』』ti.

『『Natthi loke raho nāma, pāpakammaṃ pakubbato;

Attā te purisa jānāti, saccaṃ vā yadi vā musā.

『『Kalyāṇaṃ vata bho sakkhi, attānaṃ atimaññasi;

Yo santaṃ attani pāpaṃ, attānaṃ parigūhasi.

『『Passanti devā ca tathāgatā ca,

Lokasmiṃ bālaṃ visamaṃ carantaṃ;

Tasmā hi attādhipateyyako ca [attādhipako sako care (sī. syā. kaṃ. pī.)],

Lokādhipo ca nipako ca jhāyī.

『『Dhammādhipo ca anudhammacārī,

Na hīyati saccaparakkamo muni;

Pasayha māraṃ abhibhuyya antakaṃ,

Yo ca phusī jātikkhayaṃ padhānavā;

So tādiso lokavidū sumedho,

Sabbesu dhammesu atammayo munī』』ti. dasamaṃ;

Devadūtavaggo catuttho.

"諸比丘,什麼是以法為主導?在此,諸比丘,比丘到林中、樹下或空閑處,這樣思考:'我不是爲了衣服而出家,不是爲了食物而出家,不是爲了住處而出家,不是爲了這樣那樣的存在而出家。但是我被生、老、死、憂、悲、苦、憂惱所困擾,被苦所困擾,被苦所壓迫。也許我能找到這整個苦蘊的終結。世尊善說法,是現見的、無時的、來見的、引導的、智者自知的。我有同梵行者知見而住。如果我在這樣善說的法律中出家,卻懶惰放逸而住,這對我來說是不適當的。'他這樣思考:'我的精進將會堅定不懈,念將會確立不忘,身體將會平靜不躁動,心將會專注一境。'他以法為主導,捨棄不善,修習善法,捨棄有過失的,修習無過失的,保持自己清凈。諸比丘,這被稱為以法為主導。諸比丘,這就是三種主導。" "世上無秘密,作惡者無處藏。 你自知真假,人啊不要自欺。 善哉見證者,你輕視自己。 內心有罪惡,卻想隱藏自己。 諸天與如來,見愚人行邪。 故以己為主,世主明智禪。 以法為主導,如法而行者, 勇猛求真實,聖者不退縮。 降伏魔羅王,戰勝死亡神, 精進盡生死,如是世間智。 通達一切法,無執著聖者。" 第十經完。 天使品第四完。

Tassuddānaṃ –

Brahma ānanda sāriputto, nidānaṃ hatthakena ca;

Dūtā duve ca rājāno, sukhumālādhipateyyena cāti.

其摘要如下: 梵天、阿難、舍利弗、 緣起及手天子、 兩個天使和兩個國王、 細膩和主導。