B0102040306(1)brāhmaṇavaggo（婆羅門品）

(6) 1. Brāhmaṇavaggo

1. Paṭhamadvebrāhmaṇasuttaṃ

2. Atha kho dve brāhmaṇā jiṇṇā vuddhā mahallakā addhagatā vayoanuppattā vīsavassasatikā jātiyā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavatā saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te brāhmaṇā bhagavantaṃ etadavocuṃ – 『『mayamassu, bho gotama, brāhmaṇā jiṇṇā vuddhā mahallakā addhagatā vayoanuppattā vīsavassasatikā jātiyā; te camhā akatakalyāṇā akatakusalā akatabhīruttāṇā. Ovadatu no bhavaṃ gotamo, anusāsatu no bhavaṃ gotamo yaṃ amhākaṃ assa dīgharattaṃ hitāya sukhāyā』』ti.

『『Taggha tumhe, brāhmaṇā, jiṇṇā vuddhā mahallakā addhagatā vayoanuppattā vīsavassasatikā jātiyā; te cattha akatakalyāṇā akatakusalā akatabhīruttāṇā. Upanīyati kho ayaṃ, brāhmaṇā, loko jarāya byādhinā maraṇena. Evaṃ upanīyamāne kho, brāhmaṇā, loke jarāya byādhinā maraṇena, yo idha kāyena saṃyamo vācāya saṃyamo manasā saṃyamo, taṃ tassa petassa tāṇañca leṇañca dīpañca saraṇañca parāyaṇañcā』』ti.

『『Upanīyati jīvitamappamāyu,

Jarūpanītassa na santi tāṇā;

Etaṃ bhayaṃ maraṇe pekkhamāno,

Puññāni kayirātha sukhāvahāni.

『『Yodha kāyena saṃyamo, vācāya uda cetasā;

Taṃ tassa petassa sukhāya hoti,

Yaṃ jīvamāno pakaroti puñña』』nti. [saṃ. ni. 1.100] paṭhamaṃ;

1. Dutiyadvebrāhmaṇasuttaṃ

2. Atha kho dve brāhmaṇā jiṇṇā vuddhā mahallakā addhagatā vayoanuppattā vīsavassasatikā jātiyā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te brāhmaṇā bhagavantaṃ etadavocuṃ – 『『mayamassu, bho gotama, brāhmaṇā jiṇṇā vuddhā mahallakā addhagatā vayoanuppattā vīsavassasatikā jātiyā; te camhā akatakalyāṇā akatakusalā akatabhīruttāṇā. Ovadatu no bhavaṃ gotamo, anusāsatu no bhavaṃ gotamo yaṃ amhākaṃ assa dīgharattaṃ hitāya sukhāyā』』ti.

『『Taggha tumhe, brāhmaṇā, jiṇṇā vuddhā mahallakā addhagatā vayoanuppattā vīsavassasatikā jātiyā; te cattha akatakalyāṇā akatakusalā akatabhīruttāṇā. Āditto kho ayaṃ, brāhmaṇā, loko jarāya byādhinā maraṇena. Evaṃ āditte kho, brāhmaṇā, loke jarāya byādhinā maraṇena, yo idha kāyena saṃyamo vācāya saṃyamo manasā saṃyamo, taṃ tassa petassa tāṇañca leṇañca dīpañca saraṇañca parāyaṇañcā』』ti.

『『Ādittasmiṃ agārasmiṃ, yaṃ nīharati bhājanaṃ;

Taṃ tassa hoti atthāya, no ca yaṃ tattha ḍayhati.

『『Evaṃ āditto kho [evaṃ ādīvito (sī. pī.), evaṃ ādittako (syā. kaṃ.) saṃ. ni. 1.41] loko, jarāya maraṇena ca;

Nīharetheva dānena, dinnaṃ hoti sunīhataṃ [sunibbhataṃ (ka.)].

『『Yodha kāyena saṃyamo, vācāya uda cetasā;

Taṃ tassa petassa sukhāya hoti,

Yaṃ jīvamāno pakaroti puñña』』nti. dutiyaṃ;

1. Aññatarabrāhmaṇasuttaṃ

以下是簡體中文直譯: (6) 1. 婆羅門品 1. 第一兩婆羅門經 52. 那時,兩位婆羅門,年老衰朽,高齡耄耋,已過中年,年屆暮年,年齡一百二十歲,來到世尊所在之處;來到后,與世尊互相問候。寒暄禮節完畢后,坐在一旁。坐在一旁的那些婆羅門對世尊如是說:"尊敬的喬達摩啊,我們是婆羅門,年老衰朽,高齡耄耋,已過中年,年屆暮年,年齡一百二十歲;我們未行善事,未修功德,未造避難所。請尊敬的喬達摩教誡我們,請尊敬的喬達摩指導我們,使我們長久獲得利益和快樂。" "的確,婆羅門們,你們年老衰朽,高齡耄耋,已過中年,年屆暮年,年齡一百二十歲;你們未行善事,未修功德,未造避難所。婆羅門們,這個世界被老、病、死所逼迫。婆羅門們,當這個世界被老、病、死如此逼迫時,在此世間,誰能身自製、語自製、意自製,那對他死後就是庇護、避難所、島嶼、歸依和歸宿。" "生命短暫被牽引, 老年逼近無庇護; 見此死亡之恐懼, 應行善事得安樂。 此世身語意自製, 死後能得到安樂, 生前所作諸功德。" 第一經 2. 第二兩婆羅門經 53. 那時,兩位婆羅門,年老衰朽,高齡耄耋,已過中年,年屆暮年,年齡一百二十歲,來到世尊所在之處;來到后,向世尊問訊,然後坐在一旁。坐在一旁的那些婆羅門對世尊如是說:"尊敬的喬達摩啊,我們是婆羅門,年老衰朽,高齡耄耋,已過中年,年屆暮年,年齡一百二十歲;我們未行善事,未修功德,未造避難所。請尊敬的喬達摩教誡我們,請尊敬的喬達摩指導我們,使我們長久獲得利益和快樂。" "的確,婆羅門們,你們年老衰朽,高齡耄耋,已過中年,年屆暮年,年齡一百二十歲;你們未行善事,未修功德,未造避難所。婆羅門們,這個世界被老、病、死所燃燒。婆羅門們,當這個世界被老、病、死如此燃燒時,在此世間,誰能身自製、語自製、意自製,那對他死後就是庇護、避難所、島嶼、歸依和歸宿。" "房屋著火時, 所救出之物, 對他有益處, 非留在火中。 世間如火燃, 老死所焚燒; 應以佈施救, 所施善救出。 此世身語意自製, 死後能得到安樂, 生前所作諸功德。" 第二經 3. 某婆羅門經

1. Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi…pe… ekamantaṃ nisinno kho so brāhmaṇo bhagavantaṃ etadavoca – 『『『sandiṭṭhiko dhammo sandiṭṭhiko dhammo』ti, bho gotama, vuccati. Kittāvatā nu kho, bho gotama, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko [opanayiko (sī. syā. kaṃ. pī.) pañcamasuttassa ṭīkā oloketabbā] paccattaṃ veditabbo viññūhī』』ti?

『『Ratto kho, brāhmaṇa, rāgena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti. Rāge pahīne nevattabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti, na cetasikaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti. (Ratto kho…pe… kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati. Rāge pahīnā neva kāyena duccaritaṃ carati, na vācāya duccaritaṃ carati, na manasā duccaritaṃ carati. Ratto kho…pe… attatthampi yathābhūtaṃ nappajānāti, paratthampi yathābhūtaṃ nappajānāti, ubhayatthampi yathābhūtaṃ nappajānāti. Rāge pahīne attatthampi yathābhūtaṃ pajānāti, paratthampi yathābhūtaṃ pajānāti, ubhayatthampi yathābhūtaṃ pajānāti.) [( ) etthantare pāṭho sī. syā. kaṃ. pī. potthakesu na dissati, idhapi duṭṭhamūḷhavāresu] Evampi kho, brāhmaṇa, sandiṭṭhiko dhammo hoti…pe….

『『Duṭṭho kho, brāhmaṇa, dosena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti. Dose pahīne nevattabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti, na cetasikampi [na cetasikaṃ (sī. syā. ka.)] dukkhaṃ domanassaṃ paṭisaṃvedeti. Evampi kho, brāhmaṇa, sandiṭṭhiko dhammo hoti…pe….

『『Mūḷho kho, brāhmaṇa, mohena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti. Mohe pahīne nevattabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti, na cetasikaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti . Evaṃ kho, brāhmaṇa, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī』』ti.

『『Abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – 『cakkhumanto rūpāni dakkhantī』ti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata』』nti. Tatiyaṃ.

1. Paribbājakasuttaṃ

2. 那時,一位婆羅門來到世尊所在之處;來到后,與世尊互相問候。...坐在一旁。坐在一旁的那位婆羅門對世尊如是說:"尊敬的喬達摩啊,人們說'現見之法,現見之法'。尊敬的喬達摩啊,在何種程度上,法是現見的、無時的、邀請親證的、導向涅槃的、智者各自證知的呢?" "婆羅門啊,被貪慾染著、被貪慾征服、心被貪慾佔據的人,會想到傷害自己,會想到傷害他人,會想到傷害雙方,也會感受心理上的痛苦和憂愁。當貪慾被斷除時,他既不會想到傷害自己,也不會想到傷害他人,也不會想到傷害雙方,也不會感受心理上的痛苦和憂愁。(被貪慾染著...會以身行不善,會以語行不善,會以意行不善。當貪慾被斷除時,他既不會以身行不善,也不會以語行不善,也不會以意行不善。被貪慾染著...不能如實了知自己的利益,不能如實了知他人的利益,不能如實了知雙方的利益。當貪慾被斷除時,他能如實了知自己的利益,能如實了知他人的利益,能如實了知雙方的利益。)婆羅門啊,就這樣,法是現見的...。 婆羅門啊,被嗔恨染著、被嗔恨征服、心被嗔恨佔據的人,會想到傷害自己,會想到傷害他人,會想到傷害雙方,也會感受心理上的痛苦和憂愁。當嗔恨被斷除時,他既不會想到傷害自己,也不會想到傷害他人,也不會想到傷害雙方,也不會感受心理上的痛苦和憂愁。婆羅門啊,就這樣,法是現見的...。 婆羅門啊,被愚癡染著、被愚癡征服、心被愚癡佔據的人,會想到傷害自己,會想到傷害他人,會想到傷害雙方,也會感受心理上的痛苦和憂愁。當愚癡被斷除時,他既不會想到傷害自己,也不會想到傷害他人,也不會想到傷害雙方,也不會感受心理上的痛苦和憂愁。婆羅門啊,就這樣,法是現見的、無時的、邀請親證的、導向涅槃的、智者各自證知的。" "太奇妙了,尊敬的喬達摩!太奇妙了,尊敬的喬達摩!尊敬的喬達摩啊,就像有人扶起倒下的東西,揭開遮蔽的東西,給迷路者指路,在黑暗中舉起油燈,讓有眼之人得見諸色。同樣地,尊敬的喬達摩以種種方便闡明了法義。我歸依尊敬的喬達摩、法和比丘僧團。愿尊敬的喬達摩接受我為優婆塞,從今日起終生歸依。" 第三經

3. 遊行者經

4. Atha kho aññataro brāhmaṇaparibbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā…pe… ekamantaṃ nisinno kho so brāhmaṇaparibbājako bhagavantaṃ etadavoca – 『『『sandiṭṭhiko dhammo sandiṭṭhiko dhammo』ti, bho gotama, vuccati. Kittāvatā nu kho, bho gotama, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī』』ti?

『『Ratto kho, brāhmaṇa, rāgena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti. Rāge pahīne nevattabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti, na cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti.

『『Ratto kho, brāhmaṇa, rāgena abhibhūto pariyādinnacitto kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati. Rāge pahīne neva kāyena duccaritaṃ carati, na vācāya duccaritaṃ carati, na manasā duccaritaṃ carati.

『『Ratto kho, brāhmaṇa, rāgena abhibhūto pariyādinnacitto attatthampi yathābhūtaṃ nappajānāti, paratthampi yathābhūtaṃ nappajānāti, ubhayatthampi yathābhūtaṃ nappajānāti. Rāge pahīne attatthampi yathābhūtaṃ pajānāti , paratthampi yathābhūtaṃ pajānāti, ubhayatthampi yathābhūtaṃ pajānāti. Evampi kho, brāhmaṇa, sandiṭṭhiko dhammo hoti…pe….

『『Duṭṭho kho, brāhmaṇa, dosena…pe… mūḷho kho, brāhmaṇa, mohena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti. Mohe pahīne nevattabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti, na cetasikaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti.

『『Mūḷho kho, brāhmaṇa, mohena abhibhūto pariyādinnacitto, kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati. Mohe pahīne neva kāyena duccaritaṃ carati, na vācāya duccaritaṃ carati, na manasā duccaritaṃ carati.

『『Mūḷho kho, brāhmaṇa, mohena abhibhūto pariyādinnacitto attatthampi yathābhūtaṃ nappajānāti, paratthampi yathābhūtaṃ nappajānāti , ubhayatthampi yathābhūtaṃ nappajānāti. Mohe pahīne attatthampi yathābhūtaṃ pajānāti, paratthampi yathābhūtaṃ pajānāti, ubhayatthampi yathābhūtaṃ pajānāti. Evaṃ kho, brāhmaṇa, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī』』ti.

『『Abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata』』nti. Catutthaṃ.

1. Nibbutasuttaṃ

2. 那時,一位婆羅門遊行者來到世尊所在之處;來到后...坐在一旁。坐在一旁的那位婆羅門遊行者對世尊如是說:"尊敬的喬達摩啊,人們說'現見之法,現見之法'。尊敬的喬達摩啊,在何種程度上,法是現見的、無時的、邀請親證的、導向涅槃的、智者各自證知的呢?" "婆羅門啊,被貪慾染著、被貪慾征服、心被貪慾佔據的人,會想到傷害自己,會想到傷害他人,會想到傷害雙方,也會感受心理上的痛苦和憂愁。當貪慾被斷除時,他既不會想到傷害自己,也不會想到傷害他人,也不會想到傷害雙方,也不會感受心理上的痛苦和憂愁。 婆羅門啊,被貪慾染著、被貪慾征服、心被貪慾佔據的人,會以身行不善,會以語行不善,會以意行不善。當貪慾被斷除時,他既不會以身行不善,也不會以語行不善,也不會以意行不善。 婆羅門啊,被貪慾染著、被貪慾征服、心被貪慾佔據的人,不能如實了知自己的利益,不能如實了知他人的利益,不能如實了知雙方的利益。當貪慾被斷除時,他能如實了知自己的利益,能如實了知他人的利益,能如實了知雙方的利益。婆羅門啊,就這樣,法是現見的...。 婆羅門啊,被嗔恨染著...被愚癡染著、被愚癡征服、心被愚癡佔據的人,會想到傷害自己,會想到傷害他人,會想到傷害雙方,也會感受心理上的痛苦和憂愁。當愚癡被斷除時,他既不會想到傷害自己,也不會想到傷害他人,也不會想到傷害雙方,也不會感受心理上的痛苦和憂愁。 婆羅門啊,被愚癡染著、被愚癡征服、心被愚癡佔據的人,會以身行不善,會以語行不善,會以意行不善。當愚癡被斷除時,他既不會以身行不善,也不會以語行不善,也不會以意行不善。 婆羅門啊,被愚癡染著、被愚癡征服、心被愚癡佔據的人,不能如實了知自己的利益,不能如實了知他人的利益,不能如實了知雙方的利益。當愚癡被斷除時,他能如實了知自己的利益,能如實了知他人的利益,能如實了知雙方的利益。婆羅門啊,就這樣,法是現見的、無時的、邀請親證的、導向涅槃的、智者各自證知的。" "太奇妙了,尊敬的喬達摩!...愿尊敬的喬達摩接受我為優婆塞,從今日起終生歸依。" 第四經

3. 寂滅經

4. Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca – 『『『sandiṭṭhikaṃ nibbānaṃ sandiṭṭhikaṃ nibbāna』nti, bho gotama, vuccati. Kittāvatā nu kho, bho gotama, sandiṭṭhikaṃ nibbānaṃ hoti akālikaṃ ehipassikaṃ opaneyyikaṃ paccattaṃ veditabbaṃ viññūhī』』ti?

『『Ratto kho, brāhmaṇa, rāgena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti. Rāge pahīne nevattabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti, na cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti. Evampi kho, brāhmaṇa, sandiṭṭhikaṃ nibbānaṃ hoti.

『『Duṭṭho kho, brāhmaṇa…pe… mūḷho kho, brāhmaṇa, mohena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti. Mohe pahīne nevattabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti, na cetasikaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti. Evampi kho, brāhmaṇa, sandiṭṭhikaṃ nibbānaṃ hoti.

『『Yato kho ayaṃ, brāhmaṇa [yato ca kho ayaṃ brāhmaṇa (sī.), yato kho brāhmaṇa akālikaṃ ehipassikaṃ opaneyyikaṃ paccattaṃ veditabbaṃ (ka.)], anavasesaṃ rāgakkhayaṃ paṭisaṃvedeti, anavasesaṃ dosakkhayaṃ paṭisaṃvedeti, anavasesaṃ mohakkhayaṃ paṭisaṃvedeti; evaṃ kho, brāhmaṇa, sandiṭṭhikaṃ nibbānaṃ hoti akālikaṃ ehipassikaṃ opaneyyikaṃ paccattaṃ veditabbaṃ viññūhī』』ti. 『『Abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata』』nti. Pañcamaṃ.

1. Palokasuttaṃ

2. Atha kho aññataro brāhmaṇamahāsālo yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho so brāhmaṇamahāsālo bhagavantaṃ etadavoca – 『『sutaṃ metaṃ, bho gotama, pubbakānaṃ brāhmaṇānaṃ vuddhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ – 『pubbe sudaṃ [pubbassudaṃ (sī. syā. kaṃ. pī.)] ayaṃ loko avīci maññe phuṭo ahosi manussehi, kukkuṭasaṃpātikā gāmanigamarājadhāniyo』ti. Ko nu kho, bho gotama, hetu ko paccayo yenetarahi manussānaṃ khayo hoti, tanuttaṃ paññāyati, gāmāpi agāmā honti , nigamāpi anigamā honti, nagarāpi anagarā honti, janapadāpi ajanapadā hontī』』ti?

『『Etarahi, brāhmaṇa, manussā adhammarāgarattā visamalobhābhibhūtā micchādhammaparetā. Te adhammarāgarattā visamalobhābhibhūtā micchādhammaparetā tiṇhāni satthāni gahetvā aññamaññaṃ [aññamaññassa (sabbattha)] jīvitā voropenti, tena bahū manussā kālaṃ karonti. Ayampi kho , brāhmaṇa, hetu ayaṃ paccayo yenetarahi manussānaṃ khayo hoti, tanuttaṃ paññāyati, gāmāpi agāmā honti, nigamāpi anigamā honti, nagarāpi anagarā honti, janapadāpi ajanapadā honti.

『『Puna caparaṃ, brāhmaṇa, etarahi manussā adhammarāgarattā visamalobhābhibhūtā micchādhammaparetā. Tesaṃ adhammarāgarattānaṃ visamalobhābhibhūtānaṃ micchādhammaparetānaṃ devo na sammādhāraṃ anuppavecchati. Tena dubbhikkhaṃ hoti dussassaṃ setaṭṭhikaṃ salākāvuttaṃ. Tena bahū manussā kālaṃ karonti. Ayampi kho, brāhmaṇa, hetu ayaṃ paccayo yenetarahi manussānaṃ khayo hoti, tanuttaṃ paññāyati, gāmāpi agāmā honti, nigamāpi anigamā honti, nagarāpi anagarā honti, janapadāpi ajanapadā honti.

『『Puna caparaṃ, brāhmaṇa, etarahi manussā adhammarāgarattā visamalobhābhibhūtā micchādhammaparetā. Tesaṃ adhammarāgarattānaṃ visamalobhābhibhūtānaṃ micchādhammaparetānaṃ yakkhā vāḷe amanusse ossajjanti [ossajanti (sī.)], tena bahū manussā kālaṃ karonti. Ayampi kho, brāhmaṇa, hetu ayaṃ paccayo yenetarahi manussānaṃ khayo hoti, tanuttaṃ paññāyati, gāmāpi agāmā honti, nigamāpi anigamā honti, nagarāpi anagarā honti, janapadāpi ajanapadā hontī』』ti.

『『Abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata』』nti. Chaṭṭhaṃ.

1. Vacchagottasuttaṃ

2. 那時,阇奴索尼婆羅門來到世尊所在之處;來到后,向世尊問訊,然後坐在一旁。坐在一旁的阇奴索尼婆羅門對世尊如是說:"尊敬的喬達摩啊,人們說'現見涅槃,現見涅槃'。尊敬的喬達摩啊,在何種程度上,涅槃是現見的、無時的、邀請親證的、導向的、智者各自證知的呢?" "婆羅門啊,被貪慾染著、被貪慾征服、心被貪慾佔據的人,會想到傷害自己,會想到傷害他人,會想到傷害雙方,也會感受心理上的痛苦和憂愁。當貪慾被斷除時,他既不會想到傷害自己,也不會想到傷害他人,也不會想到傷害雙方,也不會感受心理上的痛苦和憂愁。婆羅門啊,就這樣,涅槃是現見的。 婆羅門啊,被嗔恨染著...被愚癡染著、被愚癡征服、心被愚癡佔據的人,會想到傷害自己,會想到傷害他人,會想到傷害雙方,也會感受心理上的痛苦和憂愁。當愚癡被斷除時,他既不會想到傷害自己,也不會想到傷害他人,也不會想到傷害雙方,也不會感受心理上的痛苦和憂愁。婆羅門啊,就這樣,涅槃是現見的。 婆羅門啊,當一個人完全體驗到貪慾的滅盡,完全體驗到嗔恨的滅盡,完全體驗到愚癡的滅盡時;婆羅門啊,就這樣,涅槃是現見的、無時的、邀請親證的、導向的、智者各自證知的。" "太奇妙了,尊敬的喬達摩!...愿尊敬的喬達摩接受我為優婆塞,從今日起終生歸依。" 第五經

3. 毀滅經
4. 那時,一位大富婆羅門來到世尊所在之處...坐在一旁。坐在一旁的那位大富婆羅門對世尊如是說:"尊敬的喬達摩啊,我聽說古代的婆羅門長老、年高德劭、師承有序的人們說:'從前這個世界好像是人口稠密,雞飛不過的村鎮城邑遍佈。'尊敬的喬達摩啊,是什麼原因,什麼條件,使得現在人口減少,人口稀少,村莊變成非村莊,市鎮變成非市鎮,城市變成非城市,地區變成非地區呢?" "婆羅門啊,現在人們被非法的貪慾所染,被不正當的貪婪所征服,被邪法所迷惑。他們被非法的貪慾所染,被不正當的貪婪所征服,被邪法所迷惑,手持利刃相互殘殺,因此許多人死亡。婆羅門啊,這就是現在人口減少,人口稀少,村莊變成非村莊,市鎮變成非市鎮,城市變成非城市,地區變成非地區的原因和條件。 再者,婆羅門啊,現在人們被非法的貪慾所染,被不正當的貪婪所征服,被邪法所迷惑。對於這些被非法的貪慾所染,被不正當的貪婪所征服,被邪法所迷惑的人們,天不按時降雨。因此發生饑荒,收成不好,稻穀變白,只能定量配給。因此許多人死亡。婆羅門啊,這也是現在人口減少,人口稀少,村莊變成非村莊,市鎮變成非市鎮,城市變成非城市,地區變成非地區的原因和條件。 再者,婆羅門啊,現在人們被非法的貪慾所染,被不正當的貪婪所征服,被邪法所迷惑。對於這些被非法的貪慾所染,被不正當的貪婪所征服,被邪法所迷惑的人們,夜叉釋放兇惡的非人,因此許多人死亡。婆羅門啊,這也是現在人口減少,人口稀少,村莊變成非村莊,市鎮變成非市鎮,城市變成非城市,地區變成非地區的原因和條件。" "太奇妙了,尊敬的喬達摩!...愿尊敬的喬達摩接受我為優婆塞,從今日起終生歸依。" 第六經

5. 婆蹉衢多經

6. Atha kho vacchagotto [vacchaputto (ka.)] paribbājako yena bhagavā tenupasaṅkami ; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vacchagotto paribbājako bhagavantaṃ etadavoca – 『『sutaṃ metaṃ, bho gotama, samaṇo gotamo evamāha – 『mayhameva dānaṃ dātabbaṃ , nāññesaṃ dānaṃ dātabbaṃ; mayhameva sāvakānaṃ dānaṃ dātabbaṃ, nāññesaṃ sāvakānaṃ dānaṃ dātabbaṃ; mayhameva dinnaṃ mahapphalaṃ, nāññesaṃ dinnaṃ mahapphalaṃ; mayhameva sāvakānaṃ dinnaṃ mahapphalaṃ, nāññesaṃ sāvakānaṃ dinnaṃ mahapphala』nti. Ye te, bho gotama, evamāhaṃsu 『samaṇo gotamo evamāha mayhameva dānaṃ dātabbaṃ, nāññesaṃ dānaṃ dātabbaṃ. Mayhameva sāvakānaṃ dānaṃ dātabbaṃ, nāññesaṃ sāvakānaṃ dānaṃ dātabbaṃ. Mayhameva dinnaṃ mahapphalaṃ, nāññesaṃ dinnaṃ mahapphalaṃ. Mayhameva sāvakānaṃ dinnaṃ mahapphalaṃ, nāññesaṃ sāvakānaṃ dinnaṃ mahapphala』nti. Kacci te bhoto gotamassa vuttavādino ca bhavantaṃ gotamaṃ abhūtena abbhācikkhanti, dhammassa cānudhammaṃ byākaronti, na ca koci sahadhammiko vādānupāto [vādānuvādo (ka.)] gārayhaṃ ṭhānaṃ āgacchati? Anabbhakkhātukāmā hi mayaṃ bhavantaṃ gotama』』nti.

『『Ye te, vaccha, evamāhaṃsu – 『samaṇo gotamo evamāha – mayhameva dānaṃ dātabbaṃ…pe… nāññesaṃ sāvakānaṃ dinnaṃ mahapphala』nti na me te vuttavādino. Abbhācikkhanti ca pana maṃ [ca pana maṃ te (sī. syā. kaṃ. pī.)] asatā abhūtena. Yo kho, vaccha, paraṃ dānaṃ dadantaṃ vāreti so tiṇṇaṃ antarāyakaro hoti, tiṇṇaṃ pāripanthiko. Katamesaṃ tiṇṇaṃ? Dāyakassa puññantarāyakaro hoti, paṭiggāhakānaṃ lābhantarāyakaro hoti, pubbeva kho panassa attā khato ca hoti upahato ca. Yo kho, vaccha, paraṃ dānaṃ dadantaṃ vāreti so imesaṃ tiṇṇaṃ antarāyakaro hoti, tiṇṇaṃ pāripanthiko.

『『Ahaṃ kho pana, vaccha, evaṃ vadāmi – ye hi te candanikāya vā oligalle vā pāṇā, tatrapi yo thālidhovanaṃ [thālakadhovanaṃ (ka.)] vā sarāvadhovanaṃ vā chaḍḍeti – ye tattha pāṇā te tena yāpentūti, tato nidānampāhaṃ, vaccha, puññassa āgamaṃ vadāmi. Ko pana vādo manussabhūte! Api cāhaṃ, vaccha, sīlavato dinnaṃ mahapphalaṃ vadāmi, no tathā dussīlassa, so ca hoti pañcaṅgavippahīno pañcaṅgasamannāgato.

『『Katamāni pañcaṅgāni pahīnāni honti? Kāmacchando pahīno hoti, byāpādo pahīno hoti , thinamiddhaṃ pahīnaṃ hoti, uddhaccakukkuccaṃ pahīnaṃ hoti, vicikicchā pahīnā hoti. Imāni pañcaṅgāni vippahīnāni honti.

『『Katamehi pañcahi aṅgehi samannāgato hoti? Asekkhena sīlakkhandhena samannāgato hoti, asekkhena samādhikkhandhena samannāgato hoti, asekkhena paññākkhandhena samannāgato hoti, asekkhena vimuttikkhandhena samannāgato hoti, asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti; imehi pañcahi aṅgehi samannāgato hoti. Iti pañcaṅgavippahīne pañcaṅgasamannāgate dinnaṃ mahapphalanti vadāmī』』ti.

『『Iti kaṇhāsu setāsu, rohiṇīsu harīsu vā;

Kammāsāsu sarūpāsu, gosu pārevatāsu vā.

『『Yāsu kāsuci etāsu, danto jāyati puṅgavo;

Dhorayho balasampanno, kalyāṇajavanikkamo;

Tameva bhāre yuñjanti, nāssa vaṇṇaṃ parikkhare.

『『Evamevaṃ manussesu, yasmiṃ kasmiñci jātiye;

Khattiye brāhmaṇe vesse, sudde caṇḍālapukkuse.

『『Yāsu kāsuci etāsu, danto jāyati subbato;

Dhammaṭṭho sīlasampanno, saccavādī hirīmano.

『『Pahīnajātimaraṇo, brahmacariyassa kevalī;

Pannabhāro visaṃyutto, katakicco anāsavo.

『『Pāragū sabbadhammānaṃ, anupādāya nibbuto;

Tasmiṃyeva [tasmiṃ ve (syā. kaṃ.)] viraje khette, vipulā hoti dakkhiṇā.

『『Bālā ca avijānantā, dummedhā assutāvino;

Bahiddhā denti dānāni, na hi sante upāsare.

『『Ye ca sante upāsanti, sappaññe dhīrasammate;

Saddhā ca nesaṃ sugate, mūlajātā patiṭṭhitā.

『『Devalokañca te yanti, kule vā idha jāyare;

Anupubbena nibbānaṃ, adhigacchanti paṇḍitā』』ti. sattamaṃ;

1. Tikaṇṇasuttaṃ

2. 那時,婆蹉衢多遊行者來到世尊所在之處;來到后,與世尊互相問候。寒暄禮節完畢后,坐在一旁。坐在一旁的婆蹉衢多遊行者對世尊如是說:"尊敬的喬達摩啊,我聽說沙門喬達摩這樣說:'應該只佈施給我,不應該佈施給其他人;應該只佈施給我的弟子,不應該佈施給其他人的弟子;只有佈施給我才有大果報,佈施給其他人沒有大果報;只有佈施給我的弟子才有大果報,佈施給其他人的弟子沒有大果報。'尊敬的喬達摩啊,那些這樣說'沙門喬達摩這樣說:應該只佈施給我,不應該佈施給其他人;應該只佈施給我的弟子,不應該佈施給其他人的弟子;只有佈施給我才有大果報,佈施給其他人沒有大果報;只有佈施給我的弟子才有大果報,佈施給其他人的弟子沒有大果報'的人,他們是否如實地引述尊敬的喬達摩的話,沒有以不實之事誹謗尊敬的喬達摩,是否如法地解釋法,是否有任何如法的批評會招致責難?因為我們不願意誹謗尊敬的喬達摩。" "婆蹉啊,那些這樣說'沙門喬達摩這樣說:應該只佈施給我...佈施給其他人的弟子沒有大果報'的人,他們不是如實地引述我的話。相反,他們以虛假不實之事誹謗我。婆蹉啊,誰阻止他人佈施,他就是三種人的障礙者,三種人的敵人。哪三種人?佈施者的功德的障礙者,受施者的利益的障礙者,而且他自己的自我已經被損害和傷害。婆蹉啊,誰阻止他人佈施,他就是這三種人的障礙者,三種人的敵人。 婆蹉啊,我是這樣說的:即使在污水溝或水坑裡的生物,如果有人倒掉洗盤子或洗碗的水,想著'愿那裡的生物以此維生',我說這也是功德的來源。更不用說對人類了!然而,婆蹉啊,我說佈施給有戒德的人有大果報,而不是佈施給無戒德的人,而且這個人應該是已經斷除五支、具足五支的。 什麼是已斷除的五支?已斷除貪慾,已斷除嗔恨,已斷除昏沉睡眠,已斷除掉舉惡作,已斷除疑惑。這些是已斷除的五支。 什麼是具足的五支?具足無學戒蘊,具足無學定蘊,具足無學慧蘊,具足無學解脫蘊,具足無學解脫知見蘊;這些是具足的五支。我說佈施給這樣斷除五支、具足五支的人有大果報。" "無論黑牛白牛, 紅牛或黃牛, 斑牛或純色牛, 或鴿色之牛。 無論何種牛中, 若生馴良牛, 強壯善負重, 善良速度佳; 人們用其役, 不問其毛色。 人類亦如是, 無論何種族; 剎帝利婆羅門, 吠舍首陀羅, 旃陀羅賤民。 無論何種族中, 若生調御者, 持戒具正法, 誠實有慚愧。 已斷生死者, 梵行已圓滿, 重擔已卸下, 解脫無煩惱。 已辦所應辦, 無漏度一切, 無取證涅槃, 此無垢福田, 佈施得大果。 愚人無智慧, 無聞無學識, 佈施于外道, 不親近聖者。 親近聖者者, 智者所稱讚, 對佛具信心, 根深且穩固。 他們生天上, 或生於善族, 漸次證涅槃, 智者所達到。" 第七經

3. 提幹那經

4. Atha kho tikaṇṇo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ…pe… ekamantaṃ nisinno kho tikaṇṇo brāhmaṇo bhagavato sammukhā tevijjānaṃ sudaṃ brāhmaṇānaṃ vaṇṇaṃ bhāsati – 『『evampi tevijjā brāhmaṇā, itipi tevijjā brāhmaṇā』』ti.

『『Yathā kathaṃ pana, brāhmaṇa, brāhmaṇā brāhmaṇaṃ tevijjaṃ paññāpentī』』ti? 『『Idha, bho gotama, brāhmaṇo ubhato sujāto hoti mātito ca pitito ca, saṃsuddhagahaṇiko yāva sattamā pitāmahayugā, akkhitto anupakkuṭṭho jātivādena, ajjhāyako, mantadharo, tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayoti. Evaṃ kho, bho gotama, brāhmaṇā tevijjaṃ paññāpentī』』ti.

『『Aññathā kho, brāhmaṇa, brāhmaṇā brāhmaṇaṃ tevijjaṃ paññapenti, aññathā ca pana ariyassa vinaye tevijjo hotī』』ti. 『『Yathā kathaṃ pana, bho gotama, ariyassa vinaye tevijjo hoti? Sādhu me bhavaṃ gotamo tathā dhammaṃ desetu yathā ariyassa vinaye tevijjo hotī』』ti. 『『Tena hi, brāhmaṇa, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī』』ti. 『『Evaṃ, bho』』ti kho tikaṇṇo brāhmaṇo bhagavato paccassosi. Bhagavā etadavoca –

『『Idha , brāhmaṇa, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti – 『upekkhako satimā sukhavihārī』ti tatiyaṃ jhānaṃ upasampajja viharati. Sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.

『『So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattārīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi, anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe – 『amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ. Tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno』ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Ayamassa paṭhamā vijjā adhigatā hoti; avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno yathā taṃ appamattassa ātāpino pahitattassa viharato.

『『So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti – 『ime vata bhonto sattā kāyaduccaritena samannāgatā…pe… manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā, vacīsucaritena samannāgatā, manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā』ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti. Ayamassa dutiyā vijjā adhigatā hoti; avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno yathā taṃ appamattassa ātāpino pahitattassa viharato.

1. 那時,提幹那婆羅門來到世尊所在之處;來到后,與世尊...坐在一旁。坐在一旁的提幹那婆羅門當著世尊的面讚美三明婆羅門說:"三明婆羅門就是這樣,三明婆羅門就是這樣。" "婆羅門啊,婆羅門們是如何定義三明婆羅門的呢?""尊敬的喬達摩啊,在這裡,一個婆羅門出身高貴,父系母系都清凈,追溯到七代祖先都無可指責,在出身方面無人能誹謗,他是誦習者,咒語持有者,通曉三吠陀及其附屬學問、音韻學和語源學,以及第五部分的古傳說,精通詞句,通曉文法,精通世間學說和大人相。尊敬的喬達摩啊,婆羅門們就是這樣定義三明婆羅門的。" "婆羅門啊,婆羅門們對三明婆羅門的定義與聖者律中的三明是不同的。""尊敬的喬達摩啊,那麼在聖者律中,三明是如何定義的呢?請尊敬的喬達摩為我講說,使我瞭解在聖者律中三明是如何定義的。""那麼,婆羅門啊,你仔細聽,好好思考,我要講了。""是的,尊者。"提幹那婆羅門回答世尊。世尊如是說: "在這裡,婆羅門啊,比丘遠離欲樂,遠離不善法,有尋有伺,由離生喜樂,進入並安住于初禪。由尋伺寂靜,內心寧靜,心專注一境,無尋無伺,由定生喜樂,進入並安住于第二禪。離喜而住,保持正念正知,以身感受樂,如聖者所說的'舍念樂住',進入並安住于第三禪。舍斷樂與苦,先前的喜憂已滅,不苦不樂,舍念清凈,進入並安住于第四禪。 他以如此寂靜、清凈、無垢、離隨煩惱、柔軟、適業、穩固、不動的心,引導其心趣向宿命隨念智。他憶念種種宿世,即一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、百千生,許多壞劫、許多成劫、許多壞成劫:'我曾生於彼處,如是名,如是姓,如是膚色,如是飲食,如是苦樂感受,如是壽命。我從那裡死後,又生於彼處。在那裡我又如是名,如是姓,如是膚色,如是飲食,如是苦樂感受,如是壽命。從那裡死後,又生於此處。'他如是憶念種種宿世的狀況和細節。這是他獲得的第一明;無明被破除,明生起;黑暗被破除,光明生起,如實踐、熱忱、專注的人所應得的。 他以如此寂靜、清凈、無垢、離隨煩惱、柔軟、適業、穩固、不動的心,引導其心趣向有情死生智。他以清凈超人的天眼,見到有情死時生時,卑賤的、高貴的、美麗的、醜陋的、幸運的、不幸的,了知有情隨業而趣:'這些有情具足身惡行...語惡行...意惡行,誹謗聖者,持邪見,行邪見業,他們身壞命終后,生於惡趣、惡道、墮處、地獄。或者,這些有情具足身善行,語善行,意善行,不誹謗聖者,持正見,行正見業,他們身壞命終后,生於善趣、天界。'他如是以清凈超人的天眼,見到有情死時生時,卑賤的、高貴的、美麗的、醜陋的、幸運的、不幸的,了知有情隨業而趣。這是他獲得的第二明;無明被破除,明生起;黑暗被破除,光明生起,如實踐、熱忱、專注的人所應得的。

『『So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti. So 『idaṃ dukkha』nti yathābhūtaṃ pajānāti, 『ayaṃ dukkhasamudayo』ti yathābhūtaṃ pajānāti, 『ayaṃ dukkhanirodho』ti yathābhūtaṃ pajānāti, 『ayaṃ dukkhanirodhagāminī paṭipadā』ti yathābhūtaṃ pajānāti; 『ime āsavā』ti yathābhūtaṃ pajānāti, 『ayaṃ āsavasamudayo』ti yathābhūtaṃ pajānāti, 『ayaṃ āsavanirodho』ti yathābhūtaṃ pajānāti, 『ayaṃ āsavanirodhagāminī paṭipadā』ti yathābhūtaṃ pajānāti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. 『Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā』ti pajānāti. Ayamassa tatiyā vijjā adhigatā hoti; avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno yathā taṃ appamattassa ātāpino pahitattassa viharato』』ti.

『『Anuccāvacasīlassa, nipakassa ca jhāyino;

Cittaṃ yassa vasībhūtaṃ, ekaggaṃ susamāhitaṃ.

『『Taṃ ve tamonudaṃ dhīraṃ, tevijjaṃ maccuhāyinaṃ;

Hitaṃ devamanussānaṃ, āhu sabbappahāyinaṃ.

『『Tīhi vijjāhi sampannaṃ, asammūḷhavihārinaṃ;

Buddhaṃ antimadehinaṃ [antimasārīraṃ (sī. syā. kaṃ. pī.)], taṃ namassanti gotamaṃ.

[dha. pa. 423; itivu. 99] 『『Pubbenivāsaṃ yo vedī, saggāpāyañca passati;

Atho jātikkhayaṃ patto, abhiññāvosito muni.

『『Etāhi tīhi vijjāhi, tevijjo hoti brāhmaṇo;

Tamahaṃ vadāmi tevijjaṃ, nāññaṃ lapitalāpana』』nti.

『『Evaṃ kho, brāhmaṇa, ariyassa vinaye tevijjo hotī』』ti. 『『Aññathā, bho gotama, brāhmaṇānaṃ tevijjo, aññathā ca pana ariyassa vinaye tevijjo hoti. Imassa ca pana, bho gotama, ariyassa vinaye tevijjassa brāhmaṇānaṃ tevijjo kalaṃ nāgghati soḷasiṃ』』.

『『Abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata』』nti. Aṭṭhamaṃ.

1. Jāṇussoṇisuttaṃ

他以如此寂靜、清凈、無垢、離隨煩惱、柔軟、適業、穩固、不動的心,引導其心趣向漏盡智。他如實了知'這是苦',如實了知'這是苦集',如實了知'這是苦滅',如實了知'這是趣向苦滅之道';如實了知'這些是漏',如實了知'這是漏集',如實了知'這是漏滅',如實了知'這是趣向漏滅之道'。當他如是知、如是見時,他的心從欲漏解脫,從有漏解脫,從無明漏解脫;在解脫時,有'已解脫'的智。他了知:'生已盡,梵行已立,所作已辦,不受後有。'這是他獲得的第三明;無明被破除,明生起;黑暗被破除,光明生起,如實踐、熱忱、專注的人所應得的。" "戒行不高不低, 智慧與禪修, 心已得自在, 專一善入定。 此智者破暗, 三明度死亡, 利益天與人, 稱為舍一切。 具足三明者, 無迷惑而住, 佛陀最後身, 人們禮敬他。 知宿命之人, 見天界地獄, 達到生命盡, 神通已圓滿。 以此三明故, 婆羅門三明, 我說此三明, 非徒有虛言。" "婆羅門啊,這就是在聖者律中的三明。""尊敬的喬達摩啊,婆羅門的三明與聖者律中的三明是不同的。而且,尊敬的喬達摩啊,與聖者律中的三明相比,婆羅門的三明連十六分之一都不如。" "太奇妙了,尊敬的喬達摩!...愿尊敬的喬達摩接受我為優婆塞,從今日起終生歸依。" 第八經 9. 阇奴索尼經

1. Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ…pe… ekamantaṃ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca – 『『yassassu, bho gotama, yañño vā saddhaṃ vā thālipāko vā deyyadhammaṃ vā, tevijjesu brāhmaṇesu dānaṃ dadeyyā』』ti. 『『Yathā kathaṃ pana, brāhmaṇa, brāhmaṇā tevijjaṃ paññapentī』』ti? 『『Idha kho, bho gotama, brāhmaṇo ubhato sujāto hoti mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, ajjhāyako mantadharo, tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayoti. Evaṃ kho, bho gotama, brāhmaṇā tevijjaṃ paññapentī』』ti.

『『Aññathā kho, brāhmaṇa, brāhmaṇā brāhmaṇaṃ tevijjaṃ paññapenti, aññathā ca pana ariyassa vinaye tevijjo hotī』』ti. 『『Yathā kathaṃ pana, bho gotama, ariyassa vinaye tevijjo hoti? Sādhu me bhavaṃ gotamo tathā dhammaṃ desetu yathā ariyassa vinaye tevijjo hotī』』ti . 『『Tena hi, brāhmaṇa, suṇāhi , sādhukaṃ manasi karohi; bhāsissāmī』』ti . 『『Evaṃ, bho』』ti kho jāṇussoṇi brāhmaṇo bhagavato paccassosi. Bhagavā etadavoca –

『『Idha pana, brāhmaṇa, bhikkhu vivicceva kāmehi…pe… catutthaṃ jhānaṃ upasampajja viharati.

『『So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Ayamassa paṭhamā vijjā adhigatā hoti; avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno yathā taṃ appamattassa ātāpino pahitattassa viharato.

『『So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena…pe… yathākammūpage satte pajānāti. Ayamassa dutiyā vijjā adhigatā hoti; avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno yathā taṃ appamattassa ātāpino pahitattassa viharato.

『『So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti. So 『idaṃ dukkha』nti yathābhūtaṃ pajānāti…pe… 『ayaṃ dukkhanirodhagāminī paṭipadā』ti yathābhūtaṃ pajānāti; 『ime āsavā』ti yathābhūtaṃ pajānāti…pe… 『ayaṃ āsavanirodhagāminī paṭipadā』ti yathābhūtaṃ pajānāti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. 『Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā』ti pajānāti. Ayamassa tatiyā vijjā adhigatā hoti; avijjā vihatā, vijjā uppannā; tamo vihato , āloko uppanno yathā taṃ appamattassa ātāpino pahitattassa viharato』』ti.

『『Yo sīlabbatasampanno, pahitatto samāhito;

Cittaṃ yassa vasībhūtaṃ, ekaggaṃ susamāhitaṃ.

[dha. pa. 423; itivu. 99] 『『Pubbenivāsaṃ yo vedī, saggāpāyañca passati;

Atho jātikkhayaṃ patto, abhiññāvosito muni.

『『Etāhi tīhi vijjāhi, tevijjo hoti brāhmaṇo;

Tamahaṃ vadāmi tevijjaṃ, nāññaṃ lapitalāpana』』nti.

『『Evaṃ kho, brāhmaṇa, ariyassa vinaye tevijjo hotī』』ti. 『『Aññathā, bho gotama, brāhmaṇānaṃ tevijjo, aññathā ca pana ariyassa vinaye tevijjo hoti. Imassa ca, bho gotama, ariyassa vinaye tevijjassa brāhmaṇānaṃ tevijjo kalaṃ nāgghati soḷasiṃ』』.

『『Abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata』』nti. Navamaṃ.

1. Saṅgāravasuttaṃ

2. 那時,阇奴索尼婆羅門來到世尊所在之處;來到后,與世尊...坐在一旁。坐在一旁的阇奴索尼婆羅門對世尊如是說:"尊敬的喬達摩啊,如果有人要舉行祭祀、信施、供養或佈施,他應該佈施給三明婆羅門。""婆羅門啊,婆羅門們是如何定義三明的呢?""尊敬的喬達摩啊,在這裡,一個婆羅門出身高貴,父系母系都清凈,追溯到七代祖先都無可指責,在出身方面無人能誹謗,他是誦習者,咒語持有者,通曉三吠陀及其附屬學問、音韻學和語源學,以及第五部分的古傳說,精通詞句,通曉文法,精通世間學說和大人相。尊敬的喬達摩啊,婆羅門們就是這樣定義三明的。" "婆羅門啊,婆羅門們對三明的定義與聖者律中的三明是不同的。""尊敬的喬達摩啊,那麼在聖者律中,三明是如何定義的呢?請尊敬的喬達摩為我講說,使我瞭解在聖者律中三明是如何定義的。""那麼,婆羅門啊,你仔細聽,好好思考,我要講了。""是的,尊者。"阇奴索尼婆羅門回答世尊。世尊如是說: "在這裡,婆羅門啊,比丘遠離欲樂...進入並安住于第四禪。 他以如此寂靜、清凈、無垢、離隨煩惱、柔軟、適業、穩固、不動的心,引導其心趣向宿命隨念智。他憶念種種宿世,即一生、二生...他如是憶念種種宿世的狀況和細節。這是他獲得的第一明;無明被破除,明生起;黑暗被破除,光明生起,如實踐、熱忱、專注的人所應得的。 他以如此寂靜、清凈、無垢、離隨煩惱、柔軟、適業、穩固、不動的心,引導其心趣向有情死生智。他以清凈超人的天眼...了知有情隨業而趣。這是他獲得的第二明;無明被破除,明生起;黑暗被破除,光明生起,如實踐、熱忱、專注的人所應得的。 他以如此寂靜、清凈、無垢、離隨煩惱、柔軟、適業、穩固、不動的心,引導其心趣向漏盡智。他如實了知'這是苦'...如實了知'這是趣向漏滅之道'。當他如是知、如是見時,他的心從欲漏解脫,從有漏解脫,從無明漏解脫;在解脫時,有'已解脫'的智。他了知:'生已盡,梵行已立,所作已辦,不受後有。'這是他獲得的第三明;無明被破除,明生起;黑暗被破除,光明生起,如實踐、熱忱、專注的人所應得的。" "具足戒與行, 專注心自在, 心已得自在, 專一善入定。 知宿命之人, 見天界地獄, 達到生命盡, 神通已圓滿。 以此三明故, 婆羅門三明, 我說此三明, 非徒有虛言。" "婆羅門啊,這就是在聖者律中的三明。""尊敬的喬達摩啊,婆羅門的三明與聖者律中的三明是不同的。而且,尊敬的喬達摩啊,與聖者律中的三明相比,婆羅門的三明連十六分之一都不如。" "太奇妙了,尊敬的喬達摩!...愿尊敬的喬達摩接受我為優婆塞,從今日起終生歸依。" 第九經

3. 桑伽羅婆經

4. Atha kho saṅgāravo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho saṅgāravo brāhmaṇo bhagavantaṃ etadavoca – 『『mayamassu, bho gotama, brāhmaṇā nāma. Yaññaṃ yajāmapi yajāpemapi. Tatra, bho gotama, yo ceva yajati [yo ceva yaññaṃ yajati (syā. kaṃ.)] yo ca yajāpeti sabbe te anekasārīrikaṃ puññappaṭipadaṃ paṭipannā honti, yadidaṃ yaññādhikaraṇaṃ. Yo panāyaṃ, bho gotama, yassa vā tassa vā kulā agārasmā anagāriyaṃ pabbajito ekamattānaṃ dameti, ekamattānaṃ sameti, ekamattānaṃ parinibbāpeti, evamassāyaṃ ekasārīrikaṃ puññappaṭipadaṃ paṭipanno hoti, yadidaṃ pabbajjādhikaraṇa』』nti.

『『Tena hi, brāhmaṇa, taññevettha paṭipucchissāmi. Yathā te khameyya tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, brāhmaṇa, idha tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So evamāha – 『ethāyaṃ maggo ayaṃ paṭipadā yathāpaṭipanno ahaṃ anuttaraṃ brahmacariyogadhaṃ sayaṃ abhiññā sacchikatvā pavedemi; etha [etaṃ (ka.)], tumhepi tathā paṭipajjatha, yathāpaṭipannā tumhepi anuttaraṃ brahmacariyogadhaṃ sayaṃ abhiññā sacchikatvā upasampajja viharissathā』ti. Iti ayañceva [sayaṃ ceva (ka.)] satthā dhammaṃ deseti, pare ca tathatthāya paṭipajjanti, tāni kho pana honti anekānipi satāni anekānipi sahassāni anekānipi satasahassāni.

『『Taṃ kiṃ maññasi, brāhmaṇa, iccāyaṃ evaṃ sante ekasārīrikā vā puññappaṭipadā hoti anekasārīrikā vā, yadidaṃ pabbajjādhikaraṇa』』nti? 『『Iccāyampi [iccāyante (ka.)], bho gotama, evaṃ sante anekasārīrikā puññappaṭipadā hoti, yadidaṃ pabbajjādhikaraṇa』』nti.

Evaṃ vutte āyasmā ānando saṅgāravaṃ brāhmaṇaṃ etadavoca – 『『imāsaṃ te, brāhmaṇa, dvinnaṃ paṭipadānaṃ katamā paṭipadā khamati appatthatarā ca appasamārambhatarā ca mahapphalatarā ca mahānisaṃsatarā cā』』ti? Evaṃ vutte saṅgāravo brāhmaṇo āyasmantaṃ ānandaṃ etadavoca – 『『seyyathāpi bhavaṃ gotamo bhavaṃ cānando. Ete me pujjā, ete me pāsaṃsā』』ti.

Dutiyampi kho āyasmā ānando saṅgāravaṃ brāhmaṇaṃ etadavoca – 『『na kho tyāhaṃ, brāhmaṇa, evaṃ pucchāmi – 『ke vā te pujjā ke vā te pāsaṃsā』ti? Evaṃ kho tyāhaṃ, brāhmaṇa, pucchāmi – 『imāsaṃ te, brāhmaṇa, dvinnaṃ paṭipadānaṃ katamā paṭipadā khamati appatthatarā ca appasamārambhatarā ca mahapphalatarā ca mahānisaṃsatarā cā』』』ti? Dutiyampi kho saṅgāravo brāhmaṇo āyasmantaṃ ānandaṃ etadavoca – 『『seyyathāpi bhavaṃ gotamo bhavaṃ cānando. Ete me pujjā, ete me pāsaṃsā』』ti.

Tatiyampi kho āyasmā ānando saṅgāravaṃ brāhmaṇaṃ etadavoca – 『『na kho tyāhaṃ, brāhmaṇa, evaṃ pucchāmi – 『ke vā te pujjā ke vā te pāsaṃsā』ti? Evaṃ kho tyāhaṃ, brāhmaṇa, pucchāmi – 『imāsaṃ te, brāhmaṇa, dvinnaṃ paṭipadānaṃ katamā paṭipadā khamati appatthatarā ca appasamārambhatarā ca mahapphalatarā ca mahānisaṃsatarā cā』』』ti? Tatiyampi kho saṅgāravo brāhmaṇo āyasmantaṃ ānandaṃ etadavoca – 『『seyyathāpi bhavaṃ gotamo bhavaṃ cānando. Ete me pujjā, ete me pāsaṃsā』』ti.

Atha kho bhagavato etadahosi – 『『yāva tatiyampi kho saṅgāravo brāhmaṇo ānandena sahadhammikaṃ pañhaṃ puṭṭho saṃsādeti [ma. ni. 1.337] no vissajjeti. Yaṃnūnāhaṃ parimoceyya』』nti. Atha kho bhagavā saṅgāravaṃ brāhmaṇaṃ etadavoca – 『『kā nvajja, brāhmaṇa, rājantepure rājapurisānaṃ [rājaparisāyaṃ (sī. syā. kaṃ. pī.)] sannisinnānaṃ sannipatitānaṃ antarākathā udapādī』』ti? 『『Ayaṃ khvajja, bho gotama, rājantepure rājapurisānaṃ sannisinnānaṃ sannipatitānaṃ antarākathā udapādi – 『pubbe sudaṃ appatarā ceva bhikkhū ahesuṃ bahutarā ca uttari manussadhammā iddhipāṭihāriyaṃ dassesuṃ; etarahi pana bahutarā ceva bhikkhū appatarā ca uttari manussadhammā iddhipāṭihāriyaṃ dassentī』ti. Ayaṃ khvajja, bho gotama, rājantepure rājapurisānaṃ sannisinnānaṃ sannipatitānaṃ antarākathā udapādī』』ti.

[paṭi. ma. 3.30; dī. ni.

1. 那時,桑伽羅婆婆羅門來到世尊所在之處;來到后,與世尊互相問候。寒暄禮節完畢后,坐在一旁。坐在一旁的桑伽羅婆婆羅門對世尊如是說:"尊敬的喬達摩啊,我們是所謂的婆羅門。我們自己舉行祭祀,也讓他人舉行祭祀。在這裡,尊敬的喬達摩啊,無論是自己舉行祭祀還是讓他人舉行祭祀的人,他們都在實踐多身的功德行,這就是祭祀的緣故。但是,尊敬的喬達摩啊,如果有人從任何家庭出家,成為無家者,他只調伏自己,只平靜自己,只使自己完全寂滅,這樣他就是在實踐單身的功德行,這就是出家的緣故。" "那麼,婆羅門啊,我要反問你這個問題。你覺得合適就回答吧。婆羅門啊,你怎麼認為,如果如來出現於世間,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。他這樣說:'來吧,這是道路,這是方法,我依此而行,親自證知、實現、宣說無上梵行的究竟;來吧,你們也這樣修行,你們也將親自證知、實現、成就無上梵行的究竟而安住。'這樣,這位導師既自己說法,也讓他人如實修行,而且有成百上千乃至數十萬人這樣做。 婆羅門啊,你怎麼認為,如果是這樣的話,這種出家的緣故,是單身的功德行還是多身的功德行呢?""尊敬的喬達摩啊,如果是這樣的話,這種出家的緣故,就是多身的功德行。" 說到這裡,尊者阿難對桑伽羅婆婆羅門如是說:"婆羅門啊,在這兩種行為中,你認為哪一種行為更少欲、更少努力、更有大果報、更有大利益呢?"桑伽羅婆婆羅門對尊者阿難如是說:"像尊敬的喬達摩和尊敬的阿難這樣的人,他們是我應該尊敬和讚歎的。" 尊者阿難第二次對桑伽羅婆婆羅門如是說:"婆羅門啊,我不是這樣問你:'誰是你應該尊敬的,誰是你應該讚歎的?'婆羅門啊,我是這樣問你:'在這兩種行為中,你認為哪一種行為更少欲、更少努力、更有大果報、更有大利益呢?'"桑伽羅婆婆羅門第二次對尊者阿難如是說:"像尊敬的喬達摩和尊敬的阿難這樣的人,他們是我應該尊敬和讚歎的。" 尊者阿難第三次對桑伽羅婆婆羅門如是說:"婆羅門啊,我不是這樣問你:'誰是你應該尊敬的,誰是你應該讚歎的?'婆羅門啊,我是這樣問你:'在這兩種行為中,你認為哪一種行為更少欲、更少努力、更有大果報、更有大利益呢?'"桑伽羅婆婆羅門第三次對尊者阿難如是說:"像尊敬的喬達摩和尊敬的阿難這樣的人,他們是我應該尊敬和讚歎的。" 那時,世尊想到:"桑伽羅婆婆羅門被阿難問到如法的問題已經三次,卻沉默不語,不作回答。我應該解救他。"於是世尊對桑伽羅婆婆羅門如是說:"婆羅門啊,今天在王宮內,王的隨從們聚集在一起時,談論了什麼話題?""尊敬的喬達摩啊,今天在王宮內,王的隨從們聚集在一起時,談論了這樣的話題:'從前比丘較少,但是展示超人法的神通的比丘較多;而現在比丘較多,但是展示超人法的神通的比丘較少。'尊敬的喬達摩啊,這就是今天在王宮內,王的隨從們聚集在一起時所談論的話題。"

1.483] 『『Tīṇi kho imāni, brāhmaṇa, pāṭihāriyāni. Katamāni tīṇi? Iddhipāṭihāriyaṃ, ādesanāpāṭihāriyaṃ , anusāsanīpāṭihāriyaṃ. Katamañca, brāhmaṇa, iddhipāṭihāriyaṃ? Idha, brāhmaṇa, ekacco anekavihitaṃ iddhividhaṃ paccanubhoti – 『ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṃ, tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karoti, seyyathāpi udake; udakepi abhijjamāne gacchati, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimasati [parāmasati (dī. ni. 1.484; paṭi. ma.

3.30)] parimajjati; yāva brahmalokāpi kāyena vasaṃ vatteti'. Idaṃ vuccati, brāhmaṇa, iddhipāṭihāriyaṃ. "婆羅門啊,有三種神通。哪三種?神變神通、他心通、教誡神通。婆羅門啊,什麼是神變神通?在這裡,婆羅門啊,某人體驗各種神變:一身變多身,多身變一身;顯現、隱形;穿墻越壁、穿山而過,如行空中;出沒于地中,如在水中;履水如履地;結跏趺坐,飛行空中,如有翼之鳥;以手觸控撫摸有如此大神通、大威力的日月;乃至以身自在行至梵天界。婆羅門啊,這就是所謂的神變神通。 ''Katamañca, brāhmaṇa, ādesanāpāṭihāriyaṃ? Idha, brāhmaṇa, ekacco nimittena ādisati – 'evampi te mano, itthampi te mano, itipi te citta'nti. So bahuṃ cepi ādisati, tatheva taṃ hoti, no aññathā. Idha pana, brāhmaṇa, ekacco na heva kho nimittena ādisati; api ca kho manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati – 'evampi te mano, itthampi te mano, itipi te citta'nti. So bahuṃ cepi ādisati, tatheva taṃ hoti, no aññathā. Idha pana, brāhmaṇa, ekacco na heva kho nimittena ādisati, napi manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati; api ca kho vitakkayato vicārayato vitakkavipphārasaddaṃ sutvā ādisati – 'evampi te mano, itthampi te mano, itipi te citta'nti. So bahuṃ cepi ādisati, tatheva taṃ hoti, no aññathā. Idha pana, brāhmaṇa, ekacco na heva kho nimittena ādisati, napi manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati, napi vitakkayato vicārayato vitakkavipphārasaddaṃ sutvā ādisati; api ca kho avitakkaṃ avicāraṃ samādhiṃ samāpannassa cetasā ceto paricca pajānāti – 'yathā imassa bhoto manosaṅkhārā paṇihitā imassa cittassa anantarā amukaṃ nāma vitakkaṃ vitakkessatī'ti. So bahuṃ cepi ādisati, tatheva taṃ hoti, no aññathā. Idaṃ vuccati, brāhmaṇa, ādesanāpāṭihāriyaṃ. 婆羅門啊,什麼是他心通?在這裡,婆羅門啊,某人通過相貌說出:'你的心是這樣,你的意是這樣,你的想法是這樣。'即使他說出很多,也都是如實,不會有錯。或者,婆羅門啊,某人不是通過相貌說出;而是聽到人或非人或天神的聲音后說出:'你的心是這樣,你的意是這樣,你的想法是這樣。'即使他說出很多,也都是如實,不會有錯。或者,婆羅門啊,某人不是通過相貌說出,也不是聽到人或非人或天神的聲音后說出;而是聽到有尋有伺者的尋伺聲音后說出:'你的心是這樣,你的意是這樣,你的想法是這樣。'即使他說出很多,也都是如實,不會有錯。或者,婆羅門啊,某人不是通過相貌說出,也不是聽到人或非人或天神的聲音后說出,也不是聽到有尋有伺者的尋伺聲音后說出;而是以心了知入無尋無伺定者的心:'這位尊者的心行如此安排,他的心接下來將會想到某某尋思。'即使他說出很多,也都是如實,不會有錯。婆羅門啊,這就是所謂的他心通。 ''Katamañca, brāhmaṇa, anusāsanīpāṭihāriyaṃ? Idha, brāhmaṇa, ekacco evamanusāsati – 'evaṃ vitakketha, mā evaṃ vitakkayittha; evaṃ manasi karotha, mā evaṃ manasākattha; idaṃ pajahatha, idaṃ upasampajja viharathā'ti. Idaṃ vuccati, brāhmaṇa, anusāsanīpāṭihāriyaṃ. Imāni kho, brāhmaṇa, tīṇi pāṭihāriyāni. 婆羅門啊,什麼是教誡神通?在這裡,婆羅門啊,某人這樣教導:'你們應該這樣思考,不要那樣思考;你們應該這樣作意,不要那樣作意;你們應該捨棄這個,應該成就並安住于這個。'婆羅門啊,這就是所謂的教誡神通。婆羅門啊,這就是三種神通。 ''Imesaṃ kho, brāhmaṇa, tiṇṇaṃ pāṭihāriyānaṃ katamaṃ te pāṭihāriyaṃ khamati abhikkhantatarañca paṇītatarañcā''ti? ''Tatra, bho gotama, yadidaṃ iddhipāṭihāriyaṃ, idaṃ pāṭihāriyaṃ yo naṃ karoti so naṃ paṭisaṃvedeti, yassatthāya karoti so naṃ paṭisaṃvedeti. Idaṃ me, bho gotama, pāṭihāriyaṃ māyāsadisaṃ viya khāyati. Yampi, bho gotama, ādesanāpāṭihāriyaṃ, idaṃ pāṭihāriyaṃ yo naṃ karoti so naṃ paṭisaṃvedeti, yassatthāya karoti so naṃ paṭisaṃvedeti. Idampi me, bho gotama, pāṭihāriyaṃ māyāsadisaṃ viya khāyati. Yañca kho, bho gotama, anusāsanīpāṭihāriyaṃ, idaṃ me pāṭihāriyaṃ khamati abhikkhantatarañca paṇītatarañcā''ti. 婆羅門啊,在這三種神通中,你認為哪一種神通更殊勝、更高尚呢?""尊敬的喬達摩啊,關於神變神通,施展者自己體驗,為誰而施展誰就體驗。尊敬的喬達摩啊,這種神通在我看來就像魔術一樣。尊敬的喬達摩啊,關於他心通,施展者自己體驗,為誰而施展誰就體驗。尊敬的喬達摩啊,這種神通在我看來也

1.102] parimajjati, yāva brahmalokāpi kāyena vasaṃ vatteti』. Idaṃ vuccati, brāhmaṇa, iddhipāṭihāriyaṃ .

『『Katamañca, brāhmaṇa, ādesanāpāṭihāriyaṃ? Idha, brāhmaṇa, ekacco nimittena ādisati – 『evampi te mano, itthampi te mano, itipi te citta』nti. So bahuṃ cepi ādisati tatheva taṃ hoti, no aññathā.

『『Idha pana, brāhmaṇa, ekacco na heva kho nimittena ādisati , api ca kho manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati – 『evampi te mano, itthampi te mano, itipi te citta』nti. So bahuṃ cepi ādisati tatheva taṃ hoti, no aññathā.

『『Idha pana, brāhmaṇa, ekacco na heva kho nimittena ādisati napi manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati, api ca kho vitakkayato vicārayato vitakkavipphārasaddaṃ sutvā ādisati – 『evampi te mano, itthampi te mano, itipi te citta』nti. So bahuṃ cepi ādisati tatheva taṃ hoti, no aññathā.

『『Idha pana, brāhmaṇa, ekacco na heva kho nimittena ādisati, napi manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati, napi vitakkayato vicārayato vitakkavipphārasaddaṃ sutvā ādisati, api ca kho avitakkaṃ avicāraṃ samādhiṃ samāpannassa cetasā ceto paricca pajānāti – 『yathā imassa bhoto manosaṅkhārā paṇihitā imassa cittassa anantarā amuṃ nāma vitakkaṃ vitakkessatī』ti. So bahuṃ cepi ādisati tatheva taṃ hoti, no aññathā. Idaṃ vuccati, brāhmaṇa, ādesanāpāṭihāriyaṃ.

『『Katamañca, brāhmaṇa, anusāsanīpāṭihāriyaṃ? Idha, brāhmaṇa , ekacco evamanusāsati – 『evaṃ vitakketha, mā evaṃ vitakkayittha; evaṃ manasi karotha, mā evaṃ manasākattha; idaṃ pajahatha, idaṃ upasampajja viharathā』ti. Idaṃ vuccati, brāhmaṇa, anusāsanīpāṭihāriyaṃ. Imāni kho, brāhmaṇa, tīṇi pāṭihāriyāni. Imesaṃ te, brāhmaṇa, tiṇṇaṃ pāṭihāriyānaṃ katamaṃ pāṭihāriyaṃ khamati abhikkantatarañca paṇītatarañcā』』ti?

『『Tatra, bho gotama, yadidaṃ [yamidaṃ (syā. kaṃ. pī.)] pāṭihāriyaṃ idhekacco anekavihitaṃ iddhividhaṃ paccanubhoti…pe… yāva brāhmalokāpi kāyena vasaṃ vatteti, idaṃ, bho gotama, pāṭihāriyaṃ yova [yo ca (syā. kaṃ. pī. ka.)] naṃ karoti sova [soca ca (syā. kaṃ pī. ka.)] naṃ paṭisaṃvedeti, yova [yo ca (syā. kaṃ. pī. ka.)] naṃ karoti tasseva [tassameva (sī. ka.), tassa ceva (syā. kaṃ. pī.)] taṃ hoti. Idaṃ me, bho gotama, pāṭihāriyaṃ māyāsahadhammarūpaṃ viya khāyati.

『『Yampidaṃ , bho gotama, pāṭihāriyaṃ idhekacco nimittena ādisati – 『evampi te mano, itthampi te mano, itipi te citta』nti, so bahuṃ cepi ādisati tatheva taṃ hoti, no aññathā. Idha pana, bho gotama, ekacco na heva kho nimittena ādisati, api ca kho manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati…pe… napi manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati, api ca kho vitakkayato vicārayato vitakkavipphārasaddaṃ sutvā ādisati…pe… napi vitakkayato vicārayato vitakkavipphārasaddaṃ sutvā ādisati, api ca kho avitakkaṃ avicāraṃ samādhiṃ samāpannassa cetasā ceto paricca pajānāti – 『yathā imassa bhoto manosaṅkhārā paṇihitā imassa cittassa anantarā amhaṃ nāma vitakkaṃ vitakkessatī』ti, so bahuṃ cepi ādisati tatheva taṃ hoti, no aññathā. Idampi, bho gotama, pāṭihāriyaṃ yova naṃ karoti sova naṃ paṭisaṃvedeti, yova naṃ karoti tasseva taṃ hoti. Idampi me, bho gotama, pāṭihāriyaṃ māyāsahadhammarūpaṃ viya khāyati.

『『Yañca kho idaṃ, bho gotama, pāṭihāriyaṃ idhekacco evaṃ anusāsati – 『evaṃ vitakketha , mā evaṃ vitakkayittha; evaṃ manasi karotha, mā evaṃ manasākattha; idaṃ pajahatha, idaṃ upasampajja viharathā』ti. Idameva, bho gotama, pāṭihāriyaṃ khamati imesaṃ tiṇṇaṃ pāṭihāriyānaṃ abhikkantatarañca paṇītatarañca.

"婆羅門啊,什麼是神變神通?在這裡,婆羅門啊,某人體驗各種神變:一身變多身,多身變一身;顯現、隱形;穿墻越壁、穿山而過,如行空中;出沒于地中,如在水中;履水如履地;結跏趺坐,飛行空中,如有翼之鳥;以手觸控撫摸有如此大神通、大威力的日月;乃至以身自在行至梵天界。婆羅門啊,這就是所謂的神變神通。 婆羅門啊,什麼是他心通?在這裡,婆羅門啊,某人通過相貌說出:'你的心是這樣,你的意是這樣,你的想法是這樣。'即使他說出很多,也都是如實,不會有錯。 或者,婆羅門啊,某人不是通過相貌說出;而是聽到人或非人或天神的聲音后說出:'你的心是這樣,你的意是這樣,你的想法是這樣。'即使他說出很多,也都是如實,不會有錯。 或者,婆羅門啊,某人不是通過相貌說出,也不是聽到人或非人或天神的聲音后說出;而是聽到有尋有伺者的尋伺聲音后說出:'你的心是這樣,你的意是這樣,你的想法是這樣。'即使他說出很多,也都是如實,不會有錯。 或者,婆羅門啊,某人不是通過相貌說出,也不是聽到人或非人或天神的聲音后說出,也不是聽到有尋有伺者的尋伺聲音后說出;而是以心了知入無尋無伺定者的心:'這位尊者的心行如此安排,他的心接下來將會想到某某尋思。'即使他說出很多,也都是如實,不會有錯。婆羅門啊,這就是所謂的他心通。 婆羅門啊,什麼是教誡神通?在這裡,婆羅門啊,某人這樣教導:'你們應該這樣思考,不要那樣思考;你們應該這樣作意,不要那樣作意;你們應該捨棄這個,應該成就並安住于這個。'婆羅門啊,這就是所謂的教誡神通。婆羅門啊,這就是三種神通。婆羅門啊,在這三種神通中,你認為哪一種神通更殊勝、更高尚呢?" "尊敬的喬達摩啊,關於那種神通,某人在這裡體驗各種神變...乃至以身自在行至梵天界,尊敬的喬達摩啊,這種神通,施展者自己體驗,施展者自己感受。尊敬的喬達摩啊,這種神通在我看來就像魔術一樣。 尊敬的喬達摩啊,關於那種神通,某人在這裡通過相貌說出...'你的心是這樣,你的意是這樣,你的想法是這樣'...或者某人不是通過相貌說出,而是聽到人或非人或天神的聲音后說出...或者某人不是通過相貌說出,也不是聽到人或非人或天神的聲音后說出,而是聽到有尋有伺者的尋伺聲音后說出...或者某人不是通過相貌說出,也不是聽到人或非人或天神的聲音后說出,也不是聽到有尋有伺者的尋伺聲音后說出,而是以心了知入無尋無伺定者的心...'這位尊者的心行如此安排,他的心接下來將會想到某某尋思'...尊敬的喬達摩啊,這種神通,施展者自己體驗,施展者自己感受。尊敬的喬達摩啊,這種神通在我看來也像魔術一樣。 但是,尊敬的喬達摩啊,關於那種神通,某人在這裡這樣教導:'你們應該這樣思考,不要那樣思考;你們應該這樣作意,不要那樣作意;你們應該捨棄這個,應該成就並安住于這個。'尊敬的喬達摩啊,在這三種神通中,我認為這種神通更殊勝、更高尚。

『『Acchariyaṃ, bho gotama, abbhutaṃ, bho gotama! Yāvasubhāsitamidaṃ bhotā gotamena imehi ca mayaṃ tīhi pāṭihāriyehi samannāgataṃ bhavantaṃ gotamaṃ dhārema. Bhavañhi gotamo anekavihitaṃ iddhividhaṃ paccanubhoti…pe… yāva brahmalokāpi kāyena vasaṃ vatteti, bhavañhi gotamo avitakkaṃ avicāraṃ samādhiṃ samāpannassa cetasā ceto paricca pajānāti – 『yathā imassa bhoto manosaṅkhārā paṇihitā imassa cittassa anantarā amuṃ nāma vitakkaṃ vitakkessatī』ti. Bhavañhi gotamo evamanusāsati – 『evaṃ vitakketha, mā evaṃ vitakkayittha; evaṃ manasi karotha, mā evaṃ manasākattha; idaṃ pajahatha, idaṃ upasampajja viharathā』』』ti.

『『Addhā kho tyāhaṃ, brāhmaṇa, āsajja upanīya vācā bhāsitā; api ca tyāhaṃ byākarissāmi. Ahañhi, brāhmaṇa, anekavihitaṃ iddhividhaṃ paccanubhomi…pe… yāva brahmalokāpi kāyena vasaṃ vattemi. Ahañhi , brāhmaṇa, avitakkaṃ avicāraṃ samādhiṃ samāpannassa cetasā ceto paricca pajānāmi – 『yathā imassa bhoto manosaṅkhārā paṇihitā, imassa cittassa anantarā amuṃ nāma vitakkaṃ vitakkessatī』ti. Ahañhi, brāhmaṇa, evamanusāsāmi – 『evaṃ vitakketha, mā evaṃ vitakkayittha; evaṃ manasi karotha, mā evaṃ manasākattha; idaṃ pajahatha, idaṃ upasampajja viharathā』』』ti.

『『Atthi pana, bho gotama, añño ekabhikkhupi yo imehi tīhi pāṭihāriyehi samannāgato, aññatra bhotā gotamenā』』ti? 『『Na kho, brāhmaṇa, ekaṃyeva sataṃ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova, ye [te (ka.) passa ma. ni.

"尊敬的喬達摩啊,太奇妙了!尊敬的喬達摩啊,太不可思議了!尊敬的喬達摩說得太好了,我們認為尊敬的喬達摩具備這三種神通。因為尊敬的喬達摩能體驗各種神變...乃至以身自在行至梵天界,因為尊敬的喬達摩能以心了知入無尋無伺定者的心:'這位尊者的心行如此安排,他的心接下來將會想到某某尋思。'因為尊敬的喬達摩這樣教導:'你們應該這樣思考,不要那樣思考;你們應該這樣作意,不要那樣作意;你們應該捨棄這個,應該成就並安住于這個。'" "婆羅門啊,你確實對我說了直接、親近的話;但是我還是要回答你。婆羅門啊,我確實能體驗各種神變...乃至以身自在行至梵天界。婆羅門啊,我確實能以心了知入無尋無伺定者的心:'這位尊者的心行如此安排,他的心接下來將會想到某某尋思。'婆羅門啊,我確實這樣教導:'你們應該這樣思考,不要那樣思考;你們應該這樣作意,不要那樣作意;你們應該捨棄這個,應該成就並安住于這個。'" "尊敬的喬達摩啊,除了尊敬的喬達摩之外,還有其他任何一位比丘具備這三種神通嗎?""婆羅門啊,不僅僅是一百位,不是兩百位,不是三百位,不是四百位,不是五百位,而是更多的比丘

2.195] bhikkhū imehi tīhi pāṭihāriyehi samannāgatā』』ti. 『『Kahaṃ pana, bho gotama, etarahi te bhikkhū viharantī』』ti? 『『Imasmiṃyeva kho, brāhmaṇa, bhikkhusaṅghe』』ti.

『『Abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – 『cakkhumanto rūpāni dakkhantī』ti, evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi, dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata』』nti. Dasamaṃ.

Brāhmaṇavaggo paṭhamo.

Tassuddānaṃ –

Dve brāhmaṇā caññataro, paribbājakena nibbutaṃ;

Palokavaccho tikaṇṇo, soṇi saṅgāravena cāti.

具備這三種神通。""尊敬的喬達摩啊,那些比丘現在住在哪裡呢?""婆羅門啊,就在這個比丘僧團中。" "太奇妙了,尊敬的喬達摩!太奇妙了,尊敬的喬達摩!尊敬的喬達摩啊,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,讓有眼之人得見諸色。同樣地,尊敬的喬達摩以種種方便開示了法。我皈依尊敬的喬達摩、法和比丘僧團。愿尊敬的喬達摩接受我為優婆塞,從今日起終生歸依。" 第十經 第一品 婆羅門品 其摘要如下: 兩個婆羅門和另一個, 遊行者和寂滅, 世間毀滅、婆蹉、提幹奴, 索尼和桑伽羅婆。