B0102040310(5)loṇakapallavaggo（臘缸品）

(10) 5. Loṇakapallavaggo

Accāyikasuttaṃ
『『Tīṇimāni , bhikkhave, kassakassa gahapatissa accāyikāni karaṇīyāni. Katamāni tīṇi? Idha, bhikkhave, kassako gahapati sīghaṃ sīghaṃ khettaṃ sukaṭṭhaṃ karoti sumatikataṃ. Sīghaṃ sīghaṃ khettaṃ sukaṭṭhaṃ karitvā sumatikataṃ sīghaṃ sīghaṃ bījāni patiṭṭhāpeti. Sīghaṃ sīghaṃ bījāni patiṭṭhāpetvā sīghaṃ sīghaṃ udakaṃ abhinetipi apanetipi. Imāni kho, bhikkhave, tīṇi kassakassa gahapatissa accāyikāni karaṇīyāni. Tassa kho taṃ, bhikkhave, kassakassa gahapatissa natthi sā iddhi vā ānubhāvo vā – 『ajjeva me dhaññāni jāyantu, sveva gabbhīni hontu, uttarasveva paccantū』ti. Atha kho, bhikkhave, hoti so samayo yaṃ tassa kassakassa gahapatissa tāni dhaññāni utupariṇāmīni jāyantipi gabbhīnipi honti paccantipi.

『『Evamevaṃ kho, bhikkhave, tīṇimāni bhikkhussa accāyikāni karaṇīyāni. Katamāni tīṇi? Adhisīlasikkhāsamādānaṃ, adhicittasikkhāsamādānaṃ, adhipaññāsikkhāsamādānaṃ – imāni kho, bhikkhave, tīṇi bhikkhussa accāyikāni karaṇīyāni. Tassa kho taṃ, bhikkhave, bhikkhuno natthi sā iddhi vā anubhāvo vā – 『ajjeva me anupādāya āsavehi cittaṃ vimuccatu sve vā uttarasve vā』ti. Atha kho, bhikkhave, hoti so samayo yaṃ tassa bhikkhuno adhisīlampi sikkhato adhicittampi sikkhato adhipaññampi sikkhato anupādāya āsavehi cittaṃ vimuccati.

『『Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ – 『tibbo no chando bhavissati adhisīlasikkhāsamādāne, tibbo chando bhavissati adhicittasikkhāsamādāne , tibbo chando bhavissati adhipaññāsikkhāsamādāne』ti. Evañhi vo, bhikkhave, sikkhitabba』』nti. Paṭhamaṃ.

Pavivekasuttaṃ

這是對應的簡體中文翻譯: (10) 5. 鹽支品 1. 緊急經 93. "諸比丘,對農夫居士來說有三件緊急的事情要做。哪三件?在此,諸比丘,農夫居士要迅速地把田地耕耘得很好,整理得很好。迅速地把田地耕耘得很好,整理得很好之後,要迅速地播種。迅速地播種之後,要迅速地引水和排水。諸比丘,這就是農夫居士的三件緊急的事情。諸比丘,那個農夫居士沒有這樣的神通或威力:'愿我的莊稼今天就生長,明天就結實,後天就成熟。'然而,諸比丘,到了時候,那個農夫居士的莊稼隨著季節的變化而生長、結實、成熟。同樣地,諸比丘,比丘也有三件緊急的事情要做。哪三件?增上戒學的受持,增上心學的受持,增上慧學的受持 - 諸比丘,這就是比丘的三件緊急的事情。諸比丘,那個比丘沒有這樣的神通或威力:'愿我的心今天就從諸漏中解脫,明天或後天就解脫。'然而,諸比丘,到了時候,當那個比丘修學增上戒、增上心、增上慧時,他的心從諸漏中解脫。因此,諸比丘,你們應當這樣學習:'我們將對增上戒學的受持有強烈的意願,對增上心學的受持有強烈的意願,對增上慧學的受持有強烈的意願。'諸比丘,你們應當這樣學習。"第一。 2. 遠離經

『『Tīṇimāni , bhikkhave, aññatitthiyā paribbājakā pavivekāni paññāpenti. Katamāni tīṇi? Cīvarapavivekaṃ, piṇḍapātapavivekaṃ, senāsanapavivekaṃ.

『『Tatridaṃ, bhikkhave, aññatitthiyā paribbājakā cīvarapavivekasmiṃ paññāpenti, sāṇānipi dhārenti, masāṇānipi dhārenti, chavadussānipi dhārenti, paṃsukūlānipi dhārenti, tirīṭānipi dhārenti, ajinampi dhārenti, ajinakkhipampi dhārenti, kusacīrampi dhārenti, vākacīrampi dhārenti, phalakacīrampi dhārenti, kesakambalampi dhārenti, vālakambalampi dhārenti , ulūkapakkhikampi dhārenti. Idaṃ kho, bhikkhave, aññatitthiyā paribbājakā cīvarapavivekasmiṃ paññāpenti.

『『Tatridaṃ, bhikkhave, aññatitthiyā paribbājakā piṇḍapātapavivekasmiṃ paññāpenti. Sākabhakkhāpi honti, sāmākabhakkhāpi honti, nīvārabhakkhāpi honti, daddulabhakkhāpi honti, haṭabhakkhāpi honti, kaṇabhakkhāpi honti, ācāmabhakkhāpi honti, piññākabhakkhāpi honti, tiṇabhakkhāpi honti, gomayabhakkhāpi honti, vanamūlaphalāhārā yāpenti pavattaphalabhojī. Idaṃ kho, bhikkhave, aññatitthiyā paribbājakā piṇḍapātapavivekasmiṃ paññāpenti.

『『Tatridaṃ, bhikkhave, aññatitthiyā paribbājakā senāsanapavivekasmiṃ paññāpenti araññaṃ rukkhamūlaṃ susānaṃ [rukkhamūlaṃ bhusāgāraṃ susānaṃ (ka.)] vanapatthaṃ abbhokāsaṃ palālapuñjaṃ bhusāgāraṃ [suññāgāraṃ (ka.)]. Idaṃ kho, bhikkhave, aññatitthiyā paribbājakā senāsanapavivekasmiṃ paññāpenti. Imāni kho, bhikkhave, tīṇi aññatitthiyā paribbājakā pavivekāni paññāpenti.

『『Tīṇi kho panimāni, bhikkhave, imasmiṃ dhammavinaye bhikkhuno pavivekāni. Katamāni tīṇi? Idha, bhikkhave, bhikkhu sīlavā ca hoti, dussīlyañcassa pahīnaṃ hoti, tena ca vivitto hoti; sammādiṭṭhiko ca hoti, micchādiṭṭhi cassa pahīnā hoti, tāya ca vivitto hoti; khīṇāsavo ca hoti, āsavā cassa pahīnā honti, tehi ca vivitto hoti . Yato kho, bhikkhave, bhikkhu sīlavā hoti, dussīlyañcassa pahīnaṃ hoti, tena ca vivitto hoti; sammādiṭṭhiko ca hoti, micchādiṭṭhi cassa pahīnā hoti, tāya ca vivitto hoti; khīṇāsavo ca hoti, āsavā cassa pahīnā honti, tehi ca vivitto hoti. Ayaṃ vuccati, bhikkhave, 『bhikkhu aggappatto sārappatto suddho sāre patiṭṭhito』』』.

『『Seyyathāpi, bhikkhave, kassakassa gahapatissa sampannaṃ sālikkhettaṃ. Tamenaṃ kassako gahapati sīghaṃ sīghaṃ [sīghasīghaṃ (sī. syā. kaṃ. pī.)] lavāpeyya. Sīghaṃ sīghaṃ lavāpetvā sīghaṃ sīghaṃ saṅgharāpeyya. Sīghaṃ sīghaṃ saṅgharāpetvā sīghaṃ sīghaṃ ubbahāpeyya [ubbāhāpeyya (syā. kaṃ.)]. Sīghaṃ sīghaṃ ubbahāpetvā sīghaṃ sīghaṃ puñjaṃ kārāpeyya. Sīghaṃ sīghaṃ puñjaṃ kārāpetvā sīghaṃ sīghaṃ maddāpeyya. Sīghaṃ sīghaṃ maddāpetvā sīghaṃ sīghaṃ palālāni uddharāpeyya. Sīghaṃ sīghaṃ palālāni uddharāpetvā sīghaṃ sīghaṃ bhusikaṃ uddharāpeyya. Sīghaṃ sīghaṃ bhusikaṃ uddharāpetvā sīghaṃ sīghaṃ opunāpeyya. Sīghaṃ sīghaṃ opunāpetvā sīghaṃ sīghaṃ atiharāpeyya. Sīghaṃ sīghaṃ atiharāpetvā sīghaṃ sīghaṃ koṭṭāpeyya. Sīghaṃ sīghaṃ koṭṭāpetvā sīghaṃ sīghaṃ thusāni uddharāpeyya. Evamassu [evassu (ka.)] tāni, bhikkhave, kassakassa gahapatissa dhaññāni aggappattāni sārappattāni suddhāni sāre patiṭṭhitāni.

『『Evamevaṃ kho, bhikkhave, yato bhikkhu sīlavā ca hoti, dussīlyañcassa pahīnaṃ hoti, tena ca vivitto hoti; sammādiṭṭhiko ca hoti, micchādiṭṭhi cassa pahīnā hoti, tāya ca vivitto hoti; khīṇāsavo ca hoti, āsavā cassa pahīnā honti, tehi ca vivitto hoti. Ayaṃ vuccati, bhikkhave, 『bhikkhu aggappatto sārappatto suddho sāre patiṭṭhito』』』ti. Dutiyaṃ.

Saradasuttaṃ
"諸比丘,外道遊行者宣稱有三種遠離。哪三種?衣服的遠離、食物的遠離、住處的遠離。諸比丘,在這裡,外道遊行者關於衣服的遠離是這樣宣稱的:他們穿麻布衣,穿粗麻布衣,穿尸布衣,穿糞掃衣,穿樹皮衣,穿羚羊皮,穿羚羊皮條,穿草衣,穿樹皮衣,穿木板衣,穿人發衣,穿馬尾衣,穿貓頭鷹翅膀衣。諸比丘,這就是外道遊行者關於衣服的遠離所宣稱的。諸比丘,在這裡,外道遊行者關於食物的遠離是這樣宣稱的:他們以蔬菜為食,以小米為食,以野米為食,以皮屑為食,以水蘚為食,以糠為食,以米湯為食,以油渣為食,以草為食,以牛糞為食,以樹根果實為生活,以自然掉落的果實為食。諸比丘,這就是外道遊行者關於食物的遠離所宣稱的。諸比丘,在這裡,外道遊行者關於住處的遠離是這樣宣稱的:森林、樹下、墓地、曠野、露地、稻草堆、穀倉。諸比丘,這就是外道遊行者關於住處的遠離所宣稱的。諸比丘,這就是外道遊行者所宣稱的三種遠離。然而,諸比丘,在這法與律中,比丘有三種遠離。哪三種?在此,諸比丘,比丘有戒德,他的不道德已被捨棄,他遠離於此;他有正見,他的邪見已被捨棄,他遠離於此;他已漏盡,他的諸漏已被捨棄,他遠離於此。諸比丘,當比丘有戒德,他的不道德已被捨棄,他遠離於此;有正見,他的邪見已被捨棄,他遠離於此;已漏盡,他的諸漏已被捨棄,他遠離於此。諸比丘,這被稱為'比丘已達到最高,已達到精華,純凈,安住于精華中'。諸比丘,就像農夫居士有一塊豐收的稻田。那個農夫居士會迅速地收割。迅速地收割后,會迅速地堆積。迅速地堆積后,會迅速地搬運。迅速地搬運后,會迅速地堆成堆。迅速地堆成堆后,會迅速地打穀。迅速地打穀后,會迅速地除去稻草。迅速地除去稻草后,會迅速地除去糠。迅速地除去糠后,會迅速地篩選。迅速地篩選後,會迅速地運走。迅速地運走後,會迅速地碾磨。迅速地碾磨后,會迅速地除去穀殼。諸比丘,這樣那個農夫居士的穀物就達到了最高,達到了精華,純凈,安住于精華中。同樣地,諸比丘,當比丘有戒德,他的不道德已被捨棄,他遠離於此;有正見,他的邪見已被捨棄,他遠離於此;已漏盡,他的諸漏已被捨棄,他遠離於此。諸比丘,這被稱為'比丘已達到最高,已達到精華,純凈,安住于精華中'。"第二。
秋季經
『『Seyyathāpi, bhikkhave, saradasamaye viddhe vigatavalāhake deve ādicco nabhaṃ abbhussakkamāno [abbhussukkamāno (sī. pī.)] sabbaṃ ākāsagataṃ tamagataṃ abhivihacca bhāsate ca tapate ca virocati ca.

『『Evamevaṃ kho, bhikkhave, yato ariyasāvakassa virajaṃ vītamalaṃ dhammacakkhuṃ uppajjati [udapādi (sabbattha)], saha dassanuppādā, bhikkhave, ariyasāvakassa tīṇi saṃyojanāni pahīyanti – sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso.

『『Athāparaṃ dvīhi dhammehi niyyāti abhijjhāya ca byāpādena ca. So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Tasmiṃ ce, bhikkhave, samaye ariyasāvako kālaṃ kareyya, natthi taṃ [tassa (ka.)] saṃyojanaṃ yena saṃyojanena saṃyutto ariyasāvako puna imaṃ [punayimaṃ (syā. kaṃ. ka.)] lokaṃ āgaccheyyā』』ti. Tatiyaṃ.

Parisāsuttaṃ
『『Tisso imā, bhikkhave, parisā. Katamā tisso? Aggavatī parisā, vaggā parisā, samaggā parisā.

『『Katamā ca, bhikkhave, aggavatī parisā? Idha, bhikkhave, yassaṃ parisāyaṃ therā bhikkhū na bāhulikā honti na sāthalikā, okkamane nikkhittadhurā paviveke pubbaṅgamā, vīriyaṃ ārabhanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya, tesaṃ pacchimā janatā diṭṭhānugatiṃ āpajjati. Sāpi hoti na bāhulikā na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā, vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Ayaṃ vuccati, bhikkhave, aggavatī parisā.

『『Katamā ca, bhikkhave, vaggā parisā? Idha, bhikkhave, yassaṃ parisāyaṃ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti, ayaṃ vuccati, bhikkhave, vaggā parisā.

『『Katamā ca, bhikkhave, samaggā parisā? Idha, bhikkhave, yassaṃ parisāyaṃ bhikkhū samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharanti, ayaṃ vuccati, bhikkhave, samaggā parisā.

『『Yasmiṃ , bhikkhave, samaye bhikkhū samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharanti, bahuṃ, bhikkhave, bhikkhū tasmiṃ samaye puññaṃ pasavanti. Brahmaṃ, bhikkhave, vihāraṃ tasmiṃ samaye bhikkhū viharanti, yadidaṃ muditāya cetovimuttiyā. Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vediyati, sukhino cittaṃ samādhiyati.

『『Seyyathāpi, bhikkhave, uparipabbate thullaphusitake deve vassante taṃ udakaṃ yathāninnaṃ pavattamānaṃ pabbatakandarapadarasākhā paripūreti, pabbatakandarapadarasākhā paripūrā kusobbhe [kussumbhe (sī. pī.), kusumbhe (syā. kaṃ. ka.)] paripūrenti, kusobbhā paripūrā mahāsobbhe paripūrenti, mahāsobbhā paripūrā kunnadiyo paripūrenti, kunnadiyo paripūrā mahānadiyo paripūrenti, mahānadiyo paripūrā samuddaṃ [samuddasāgare (ka.)] paripūrenti.

『『Evamevaṃ kho, bhikkhave, yasmiṃ samaye bhikkhū samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharanti, bahuṃ, bhikkhave, bhikkhū tasmiṃ samaye puññaṃ pasavanti. Brahmaṃ, bhikkhave, vihāraṃ tasmiṃ samaye bhikkhū viharanti, yadidaṃ muditāya cetovimuttiyā. Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vediyati, sukhino cittaṃ samādhiyati. Imā kho, bhikkhave, tisso parisā』』ti. Catutthaṃ.

Paṭhamaājānīyasuttaṃ
"諸比丘,就像在秋季,當天空晴朗無雲時,太陽升起,驅散了所有的黑暗,照耀、發熱、閃耀。同樣地,諸比丘,當聖弟子生起無塵無垢的法眼時,與法眼的生起同時,三種結縛被斷除 - 身見、疑惑、戒禁取。之後,他又從兩種法中解脫出來 - 貪慾和嗔恨。他遠離感官慾望,遠離不善法,進入並安住于具有尋、伺,由遠離而生喜、樂的初禪。諸比丘,如果在那個時候聖弟子命終,沒有任何結縛能使這位聖弟子再回到這個世界。"第三。
眾會經
"諸比丘,有這三種眾會。哪三種?最上的眾會、分裂的眾會、和合的眾會。諸比丘,什麼是最上的眾會?在此,諸比丘,在某個眾會中,長老比丘們不奢侈,不懈怠,放下了世俗的重擔,以遠離為先導,爲了證得未證得的,爲了獲得未獲得的,爲了實現未實現的而精進努力。後來的人效仿他們的榜樣。他們也不奢侈,不懈怠,放下了世俗的重擔,以遠離為先導,爲了證得未證得的,爲了獲得未獲得的,爲了實現未實現的而精進努力。諸比丘,這被稱為最上的眾會。諸比丘,什麼是分裂的眾會?在此,諸比丘,在某個眾會中,比丘們爭吵、爭論、爭執,用言語的利刃互相傷害。諸比丘,這被稱為分裂的眾會。諸比丘,什麼是和合的眾會?在此,諸比丘,在某個眾會中,比丘們和睦相處,歡喜,不爭執,如水乳交融,以慈愛的眼光互相看待。諸比丘,這被稱為和合的眾會。諸比丘,當比丘們和睦相處,歡喜,不爭執,如水乳交融,以慈愛的眼光互相看待時,諸比丘,在那個時候比丘們積累了許多功德。諸比丘,在那個時候比丘們安住于梵住,也就是喜心解脫。對於歡喜的人,喜悅生起;心中喜悅的人,身體輕安;身體輕安的人,感受快樂;快樂的人,心得定。諸比丘,就像在山頂上下著大雨,水順著山坡流下,填滿山澗和裂縫,山澗和裂縫滿了之後,填滿小池,小池滿了之後,填滿大池,大池滿了之後,填滿小河,小河滿了之後,填滿大河,大河滿了之後,填滿大海。同樣地,諸比丘,當比丘們和睦相處,歡喜,不爭執,如水乳交融,以慈愛的眼光互相看待時,諸比丘,在那個時候比丘們積累了許多功德。諸比丘,在那個時候比丘們安住于梵住,也就是喜心解脫。對於歡喜的人,喜悅生起;心中喜悅的人,身體輕安;身體輕安的人,感受快樂;快樂的人,心得定。諸比丘,這就是三種眾會。"第四。
第一良馬經
『『Tīhi, bhikkhave, aṅgehi samannāgato rañño bhadro [bhaddo (ka.)] assājānīyo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhyaṃ [saṅkhaṃ (sī. syā. kaṃ. pī.)] gacchati. Katamehi tīhi? Idha, bhikkhave, rañño bhadro assājānīyo vaṇṇasampanno ca hoti balasampanno ca javasampanno ca. Imehi kho, bhikkhave, tīhi aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhyaṃ gacchati. Evamevaṃ kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa. Katamehi tīhi ? Idha, bhikkhave, bhikkhu vaṇṇasampanno ca hoti balasampanno ca javasampanno ca.

『『Kathañca, bhikkhave, bhikkhu vaṇṇasampanno hoti? Idha, bhikkhave, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Evaṃ kho, bhikkhave, bhikkhu vaṇṇasampanno hoti.

『『Kathañca, bhikkhave, bhikkhu balasampanno hoti? Idha, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Evaṃ kho, bhikkhave, bhikkhu balasampanno hoti.

『『Kathañca, bhikkhave, bhikkhu javasampanno hoti? Idha, bhikkhave, bhikkhu 『idaṃ dukkha』nti yathābhūtaṃ pajānāti; 『ayaṃ dukkhasamudayo』ti yathābhūtaṃ pajānāti; 『ayaṃ dukkhanirodho』ti yathābhūtaṃ pajānāti; 『ayaṃ dukkhanirodhagāminī paṭipadā』ti yathābhūtaṃ pajānāti. Evaṃ kho, bhikkhave, bhikkhu javasampanno hoti. Imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā』』ti. Pañcamaṃ.

Dutiyaājānīyasuttaṃ
『『Tīhi, bhikkhave, aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhayaṃ gacchati. Katamehi tīhi? Idha, bhikkhave, rañño bhadro assājānīyo vaṇṇasampanno ca hoti balasampanno ca javasampanno ca. Imehi kho, bhikkhave, tīhi aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhyaṃ gacchati. Evamevaṃ kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu āhuneyyo hoti…pe… anuttaraṃ puññakkhettaṃ lokassa. Katamehi tīhi? Idha, bhikkhave, bhikkhu vaṇṇasampanno ca hoti balasampanno ca javasampanno ca.

『『Kathañca , bhikkhave, bhikkhu vaṇṇasampanno hoti? Idha, bhikkhave, bhikkhu sīlavā hoti…pe… samādāya sikkhati sikkhāpadesu. Evaṃ kho, bhikkhave, bhikkhu vaṇṇasampanno hoti.

『『Kathañca, bhikkhave, bhikkhu balasampanno hoti? Idha, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Evaṃ kho, bhikkhave, bhikkhu balasampanno hoti.

『『Kathañca, bhikkhave, bhikkhu javasampanno hoti? Idha, bhikkhave, bhikkhu pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. Evaṃ kho, bhikkhave, bhikkhu javasampanno hoti. Imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu āhuneyyo hoti…pe… anuttaraṃ puññakkhettaṃ lokassā』』ti. Chaṭṭhaṃ.

Tatiyaājānīyasuttaṃ
"諸比丘,具備三種特質的國王的良馬,適合國王使用,堪稱國王的財產,被視為國王的一部分。哪三種?在此,諸比丘,國王的良馬具備色相、力量和速度。諸比丘,具備這三種特質的國王的良馬,適合國王使用,堪稱國王的財產,被視為國王的一部分。同樣地,諸比丘,具備三種法的比丘值得供養,值得款待,值得佈施,值得合掌禮敬,是世間無上的福田。哪三種?在此,諸比丘,比丘具備色相、力量和速度。諸比丘,比丘如何具備色相?在此,諸比丘,比丘有戒德,守護波羅提木叉律儀,具足正行與行處,對微細的罪過也見到危險,受持學處而學習。諸比丘,這就是比丘如何具備色相。諸比丘,比丘如何具備力量?在此,諸比丘,比丘精進努力,爲了斷除不善法,成就善法而堅定、勇猛、不捨重擔。諸比丘,這就是比丘如何具備力量。諸比丘,比丘如何具備速度?在此,諸比丘,比丘如實了知'這是苦';如實了知'這是苦的生起';如實了知'這是苦的滅盡';如實了知'這是導向苦滅的道路'。諸比丘,這就是比丘如何具備速度。諸比丘,具備這三種法的比丘值得供養,值得款待,值得佈施,值得合掌禮敬,是世間無上的福田。"第五。
第二良馬經
"諸比丘,具備三種特質的國王的良馬,適合國王使用,堪稱國王的財產,被視為國王的一部分。哪三種?在此,諸比丘,國王的良馬具備色相、力量和速度。諸比丘,具備這三種特質的國王的良馬,適合國王使用,堪稱國王的財產,被視為國王的一部分。同樣地,諸比丘,具備三種法的比丘值得供養...是世間無上的福田。哪三種?在此,諸比丘,比丘具備色相、力量和速度。諸比丘,比丘如何具備色相?在此,諸比丘,比丘有戒德...受持學處而學習。諸比丘,這就是比丘如何具備色相。諸比丘,比丘如何具備力量?在此,諸比丘,比丘精進努力,爲了斷除不善法,成就善法而堅定、勇猛、不捨重擔。諸比丘,這就是比丘如何具備力量。諸比丘,比丘如何具備速度?在此,諸比丘,比丘由於五下分結的滅盡而成為化生者,在那裡般涅槃,不再從那個世界回來。諸比丘,這就是比丘如何具備速度。諸比丘,具備這三種法的比丘值得供養...是世間無上的福田。"第六。
第三良馬經
『『Tīhi, bhikkhave, aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhayaṃ gacchati. Katamehi tīhi? Idha , bhikkhave, rañño bhadro assājānīyo vaṇṇasampanno ca hoti balasampanno ca javasampanno ca. Imehi kho, bhikkhave, tīhi aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhyaṃ gacchati. Evamevaṃ kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa. Katamehi tīhi? Idha, bhikkhave, bhikkhu vaṇṇasampanno ca hoti balasampanno ca javasampanno ca.

『『Kathañca, bhikkhave, bhikkhu vaṇṇasampanno hoti? Idha, bhikkhave, bhikkhu sīlavā hoti , pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Evaṃ kho, bhikkhave, bhikkhu vaṇṇasampanno hoti.

『『Kathañca, bhikkhave, bhikkhu balasampanno hoti? Idha, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Evaṃ kho, bhikkhave, bhikkhu balasampanno hoti.

『『Kathañca, bhikkhave, bhikkhu javasampanno hoti? Idha, bhikkhave, bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Evaṃ kho, bhikkhave, bhikkhu javasampanno hoti. Imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu āhuneyyo hoti…pe… anuttaraṃ puññakkhettaṃ lokassā』』ti. Sattamaṃ.

Potthakasuttaṃ
"諸比丘,具備三種特質的國王的良馬,適合國王使用,堪稱國王的財產,被視為國王的一部分。哪三種?在此,諸比丘,國王的良馬具備色相、力量和速度。諸比丘,具備這三種特質的國王的良馬,適合國王使用,堪稱國王的財產,被視為國王的一部分。同樣地,諸比丘,具備三種法的比丘值得供養,值得款待,值得佈施,值得合掌禮敬,是世間無上的福田。哪三種?在此,諸比丘,比丘具備色相、力量和速度。諸比丘,比丘如何具備色相?在此,諸比丘,比丘有戒德,守護波羅提木叉律儀,具足正行與行處,對微細的罪過也見到危險,受持學處而學習。諸比丘,這就是比丘如何具備色相。諸比丘,比丘如何具備力量?在此,諸比丘,比丘精進努力,爲了斷除不善法,成就善法而堅定、勇猛、不捨重擔。諸比丘,這就是比丘如何具備力量。諸比丘,比丘如何具備速度?在此,諸比丘,比丘由於諸漏的滅盡,在現法中自己證知、證悟、成就並安住于無漏的心解脫、慧解脫。諸比丘,這就是比丘如何具備速度。諸比丘,具備這三種法的比丘值得供養...是世間無上的福田。"第七。
布經
『『Navopi , bhikkhave, potthako dubbaṇṇo ca hoti dukkhasamphasso ca appaggho ca; majjhimopi, bhikkhave, potthako dubbaṇṇo ca hoti dukkhasamphasso ca appaggho ca; jiṇṇopi, bhikkhave, potthako dubbaṇṇo ca hoti dukkhasamphasso ca appaggho ca. Jiṇṇampi, bhikkhave, potthakaṃ ukkhaliparimajjanaṃ vā karonti saṅkārakūṭe vā naṃ [taṃ (sī.), ṭhāne (ka.)] chaḍḍenti.

『『Evamevaṃ kho, bhikkhave, navo cepi bhikkhu hoti dussīlo pāpadhammo. Idamassa dubbaṇṇatāya vadāmi. Seyyathāpi so, bhikkhave, potthako dubbaṇṇo tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Ye kho panassa sevanti bhajanti payirupāsanti diṭṭhānugatiṃ āpajjanti, tesaṃ taṃ hoti dīgharattaṃ ahitāya dukkhāya. Idamassa dukkhasamphassatāya vadāmi. Seyyathāpi so, bhikkhave, potthako dukkhasamphasso tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Yesaṃ kho pana so [yesaṃ kho pana (sī. syā. kaṃ. pī.), yesaṃ so (ka.) pu. pa. 116 passitabbaṃ] paṭiggaṇhāti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṃ, tesaṃ taṃ na mahapphalaṃ hoti na mahānisaṃsaṃ. Idamassa appagghatāya vadāmi . Seyyathāpi so, bhikkhave, potthako appaggho tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Majjhimo cepi, bhikkhave, bhikkhu hoti…pe… thero cepi, bhikkhave, bhikkhu hoti dussīlo pāpadhammo, idamassa dubbaṇṇatāya vadāmi. Seyyathāpi so, bhikkhave, potthako dubbaṇṇo tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Ye kho panassa sevanti bhajanti payirupāsanti diṭṭhānugatiṃ āpajjanti, tesaṃ taṃ hoti dīgharattaṃ ahitāya dukkhāya. Idamassa dukkhasamphassatāya vadāmi. Seyyathāpi so, bhikkhave, potthako dukkhasamphasso tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Yesaṃ kho pana so paṭiggaṇhāti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṃ, tesaṃ taṃ na mahapphalaṃ hoti na mahānisaṃsaṃ. Idamassa appagghatāya vadāmi. Seyyathāpi so, bhikkhave, potthako appaggho tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.

『『Evarūpo cāyaṃ, bhikkhave, thero bhikkhu saṅghamajjhe bhaṇati. Tamenaṃ bhikkhū evamāhaṃsu – 『kiṃ nu kho tuyhaṃ bālassa abyattassa bhaṇitena, tvampi nāma bhaṇitabbaṃ maññasī』ti! So kupito anattamano tathārūpiṃ vācaṃ nicchāreti yathārūpāya vācāya saṅgho taṃ ukkhipati, saṅkārakūṭeva naṃ potthakaṃ.

『『Navampi, bhikkhave, kāsikaṃ vatthaṃ vaṇṇavantañceva hoti sukhasamphassañca mahagghañca; majjhimampi, bhikkhave , kāsikaṃ vatthaṃ vaṇṇavantañceva hoti sukhasamphassañca mahagghañca; jiṇṇampi, bhikkhave, kāsikaṃ vatthaṃ vaṇṇavantañceva hoti sukhasamphassañca mahagghañca. Jiṇṇampi, bhikkhave, kāsikaṃ vatthaṃ ratanapaliveṭhanaṃ vā karoti gandhakaraṇḍake vā naṃ pakkhipanti.

『『Evamevaṃ kho, bhikkhave, navo cepi bhikkhu hoti sīlavā kalyāṇadhammo, idamassa suvaṇṇatāya vadāmi. Seyyathāpi taṃ, bhikkhave, kāsikaṃ vatthaṃ vaṇṇavantaṃ tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Ye kho panassa sevanti bhajanti payirupāsanti diṭṭhānugatiṃ āpajjanti, tesaṃ taṃ hoti dīgharattaṃ hitāya sukhāya. Idamassa sukhasamphassatāya vadāmi. Seyyathāpi taṃ, bhikkhave, kāsikaṃ vatthaṃ sukhasamphassaṃ tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Yesaṃ kho pana so paṭiggaṇhāti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṃ , tesaṃ taṃ mahapphalaṃ hoti mahānisaṃsaṃ. Idamassa mahagghatāya vadāmi. Seyyathāpi taṃ, bhikkhave, kāsikaṃ vatthaṃ mahagghaṃ tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Majjhimo cepi, bhikkhave, bhikkhu hoti…pe… thero cepi, bhikkhave, bhikkhu hoti…pe… puggalaṃ vadāmi.

『『Evarūpo cāyaṃ, bhikkhave, thero bhikkhu saṅghamajjhe bhaṇati . Tamenaṃ bhikkhū evamāhaṃsu – 『appasaddā āyasmanto hotha, thero bhikkhu dhammañca vinayañca bhaṇatī』ti. Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ – 『kāsikavatthūpamā bhavissāma, na potthakūpamā』ti [kāsikaṃ vatthaṃ tathūpamāhaṃ bhavissāmi, na potthakūpamāhanti (ka.)]. Evañhi vo, bhikkhave, sikkhitabba』』nti. Aṭṭhamaṃ.

Loṇakapallasuttaṃ
"諸比丘,新的布是醜陋的、粗糙的、低劣的;中等的布也是醜陋的、粗糙的、低劣的;舊的布也是醜陋的、粗糙的、低劣的。諸比丘,人們用舊布來擦鍋,或者把它扔在垃圾堆里。同樣地,諸比丘,如果一個新比丘是無戒德的、品行惡劣的,我說這是他的醜陋。諸比丘,就像那塊醜陋的布,我說這個人也是如此。那些親近他、結交他、拜訪他、效仿他的人,長期以來會遭受不利和痛苦。我說這是他的粗糙。諸比丘,就像那塊粗糙的布,我說這個人也是如此。他從別人那裡接受衣服、食物、住處、醫藥用品,這對施主來說不會有大果報、大利益。我說這是他的低劣。諸比丘,就像那塊低劣的布,我說這個人也是如此。如果是中等的比丘...如果是長老比丘是無戒德的、品行惡劣的,我說這是他的醜陋。諸比丘,就像那塊醜陋的布,我說這個人也是如此。那些親近他、結交他、拜訪他、效仿他的人,長期以來會遭受不利和痛苦。我說這是他的粗糙。諸比丘,就像那塊粗糙的布,我說這個人也是如此。他從別人那裡接受衣服、食物、住處、醫藥用品,這對施主來說不會有大果報、大利益。我說這是他的低劣。諸比丘,就像那塊低劣的布,我說這個人也是如此。諸比丘,這樣的長老比丘在僧團中發言。其他比丘對他說:'你這個愚蠢無知的人說什麼呢?你也認為自己有資格發言嗎?'他生氣不悅,說出一些話,因為這些話僧團將他擯除,就像把布扔在垃圾堆里一樣。諸比丘,新的迦尸布是美麗的、柔軟的、貴重的;中等的迦尸布是美麗的、柔軟的、貴重的;舊的迦尸布也是美麗的、柔軟的、貴重的。諸比丘,人們用舊的迦尸布來包裹珠寶,或者把它放在香盒裡。同樣地,諸比丘,如果一個新比丘有戒德、品行良好,我說這是他的美麗。諸比丘,就像那塊美麗的迦尸布,我說這個人也是如此。那些親近他、結交他、拜訪他、效仿他的人,長期以來會得到利益和快樂。我說這是他的柔軟。諸比丘,就像那塊柔軟的迦尸布,我說這個人也是如此。他從別人那裡接受衣服、食物、住處、醫藥用品,這對施主來說會有大果報、大利益。我說這是他的貴重。諸比丘,就像那塊貴重的迦尸布,我說這個人也是如此。如果是中等的比丘...如果是長老比丘...我說這個人也是如此。諸比丘,這樣的長老比丘在僧團中發言。其他比丘對他說:'請大家安靜,長老比丘正在講解法和律。'因此,諸比丘,你們應當這樣學習:'我們要像迦尸布一樣,而不是像粗布一樣。'諸比丘,你們應當這樣學習。"第八。
鹽塊經
『『Yo [yo kho (syā. kaṃ.), yo ca kho (ka.)], bhikkhave, evaṃ vadeyya – 『yathā yathāyaṃ puriso kammaṃ karoti tathā tathā taṃ paṭisaṃvediyatī』ti, evaṃ santaṃ, bhikkhave, brahmacariyavāso na hoti, okāso na paññāyati sammā dukkhassa antakiriyāya . Yo ca kho, bhikkhave, evaṃ vadeyya – 『yathā yathā vedanīyaṃ ayaṃ puriso kammaṃ karoti tathā tathāssa vipākaṃ paṭisaṃvediyatī』ti, evaṃ santaṃ, bhikkhave, brahmacariyavāso hoti, okāso paññāyati sammā dukkhassa antakiriyāya. Idha, bhikkhave, ekaccassa puggalassa appamattakampi pāpakammaṃ [pāpaṃ kammaṃ (sī. pī.)] kataṃ tamenaṃ nirayaṃ upaneti. Idha pana, bhikkhave, ekaccassa puggalassa tādisaṃyeva appamattakaṃ pāpakammaṃ kataṃ diṭṭhadhammavedanīyaṃ hoti, nā』ṇupi khāyati, kiṃ bahudeva.

『『Kathaṃrūpassa, bhikkhave, puggalassa appamattakampi pāpakammaṃ kataṃ tamenaṃ nirayaṃ upaneti? Idha pana, bhikkhave, ekacco puggalo abhāvitakāyo hoti abhāvitasīlo abhāvitacitto abhāvitapañño paritto appātumo appadukkhavihārī. Evarūpassa, bhikkhave, puggalassa appamattakampi pāpakammaṃ kataṃ tamenaṃ nirayaṃ upaneti.

『『Kathaṃrūpassa, bhikkhave, puggalassa tādisaṃyeva appamattakaṃ pāpakammaṃ kataṃ diṭṭhadhammavedanīyaṃ hoti, nā』ṇupi khāyati, kiṃ bahudeva? Idha, bhikkhave, ekacco puggalo bhāvitakāyo hoti bhāvitasīlo bhāvitacitto bhāvitapañño aparitto mahatto [mahattā (sī. syā. kaṃ. pī.)] appamāṇavihārī. Evarūpassa, bhikkhave, puggalassa tādisaṃyeva appamattakaṃ pāpakammaṃ kataṃ diṭṭhadhammavedanīyaṃ hoti, nāṇupi khāyati, kiṃ bahudeva.

『『Seyyathāpi , bhikkhave, puriso loṇakapallaṃ [loṇaphalaṃ (sī. syā. kaṃ. pī.)] paritte udakamallake [udakakapallake (ka.)] pakkhipeyya. Taṃ kiṃ maññatha, bhikkhave, api nu taṃ parittaṃ udakaṃ [udakamallake udakaṃ (sī. syā. kaṃ. pī.)] amunā loṇakapallena loṇaṃ assa apeyya』』nti? 『『Evaṃ, bhante』』. 『『Taṃ kissa hetu』』? 『『Aduñhi, bhante, parittaṃ udakakapallake udakaṃ, taṃ amunā loṇakapallena loṇaṃ assa apeyya』』nti. 『『Seyyathāpi, bhikkhave, puriso loṇakapallakaṃ gaṅgāya nadiyā pakkhipeyya. Taṃ kiṃ maññatha, bhikkhave, api nu sā gaṅgā nadī amunā loṇakapallena loṇaṃ assa apeyyā』』ti? 『『No hetaṃ, bhante』』. 『『Taṃ kissa hetu』』? 『『Asu hi, bhante, gaṅgāya nadiyā mahā udakakkhandho so amunā loṇakapallena loṇo na assa apeyyo』』ti [loṇaṃ nevassa apeyyanti (sī.), na loṇo assa apeyyoti (pī.)].

『『Evamevaṃ kho, bhikkhave, idhekaccassa puggalassa appamattakampi pāpakammaṃ kataṃ tamenaṃ nirayaṃ upaneti. Idha, bhikkhave, ekaccassa puggalassa tādisaṃyeva appamattakaṃ pāpakammaṃ kataṃ diṭṭhadhammavedanīyaṃ hoti, nāṇupi khāyati, kiṃ bahudeva.

『『Kathaṃrūpassa, bhikkhave, puggalassa appamattakampi pāpakammaṃ kataṃ tamenaṃ nirayaṃ upaneti? Idha, bhikkhave, ekacco puggalo abhāvitakāyo hoti abhāvitasīlo abhāvitacitto abhāvitapañño paritto appātumo appadukkhavihārī. Evarūpassa, bhikkhave, puggalassa appamattakampi pāpakammaṃ kataṃ tamenaṃ nirayaṃ upaneti.

『『Kathaṃrūpassa, bhikkhave, puggalassa tādisaṃyeva appamattakaṃ pāpakammaṃ kataṃ diṭṭhadhammavedanīyaṃ hoti, nāṇupi khāyati, kiṃ bahudeva? Idha, bhikkhave, ekacco puggalo bhāvitakāyo hoti bhāvitasīlo bhāvitacitto bhāvitapañño aparitto mahatto appamāṇavihārī. Evarūpassa, bhikkhave, puggalassa tādisaṃyeva appamattakaṃ pāpakammaṃ kataṃ diṭṭhadhammavedanīyaṃ hoti, nāṇupi khāyati, kiṃ bahudeva.

『『Idha , bhikkhave, ekacco aḍḍhakahāpaṇenapi bandhanaṃ nigacchati, kahāpaṇenapi bandhanaṃ nigacchati, kahāpaṇasatenapi bandhanaṃ nigacchati. Idha, bhikkhave, ekacco aḍḍhakahāpaṇenapi na bandhanaṃ nigacchati, kahāpaṇenapi na bandhanaṃ nigacchati, kahāpaṇasatenapi na bandhanaṃ nigacchati.

"諸比丘,如果有人這樣說:'一個人造什麼業,就會感受什麼果報',如果是這樣的話,諸比丘,就沒有過梵行的機會,也看不到正確地終結苦的機會。但是,諸比丘,如果有人這樣說:'一個人造什麼應該感受的業,就會感受那樣的果報',如果是這樣的話,諸比丘,就有過梵行的機會,也能看到正確地終結苦的機會。在此,諸比丘,某些人即使造了微小的惡業,也會導致他墮入地獄。而在此,諸比丘,某些人造了同樣微小的惡業,卻只在現世感受果報,甚至連一點點都不會顯現,更不用說多了。諸比丘,什麼樣的人造了微小的惡業也會導致他墮入地獄?在此,諸比丘,某人身體未修習,戒未修習,心未修習,慧未修習,性格狹隘,心胸狹小,生活在少量的苦中。諸比丘,這樣的人造了微小的惡業也會導致他墮入地獄。諸比丘,什麼樣的人造了同樣微小的惡業卻只在現世感受果報,甚至連一點點都不會顯現,更不用說多了?在此,諸比丘,某人身體已修習,戒已修習,心已修習,慧已修習,性格不狹隘,心胸廣大,生活在無量中。諸比丘,這樣的人造了同樣微小的惡業卻只在現世感受果報,甚至連一點點都不會顯現,更不用說多了。諸比丘,就像有人把一塊鹽放入一小碗水中。諸比丘,你們怎麼認為,那小碗水會因為這塊鹽而變鹹得不能喝嗎?""是的,尊者。""為什麼?""因為,尊者,那小碗里的水很少,會因為這塊鹽而變鹹得不能喝。""諸比丘,就像有人把一塊鹽扔進恒河。諸比丘,你們怎麼認為,恒河會因為這塊鹽而變鹹得不能喝嗎?""不會,尊者。""為什麼?""因為,尊者,恒河的水量很大,不會因為這塊鹽而變鹹得不能喝。" 同樣地,諸比丘,某些人即使造了微小的惡業,也會導致他墮入地獄。而在此,諸比丘,某些人造了同樣微小的惡業,卻只在現世感受果報,甚至連一點點都不會顯現,更不用說多了。諸比丘,什麼樣的人造了微小的惡業也會導致他墮入地獄?在此,諸比丘,某人身體未修習,戒未修習,心未修習,慧未修習,性格狹隘,心胸狹小,生活在少量的苦中。諸比丘,這樣的人造了微小的惡業也會導致他墮入地獄。諸比丘,什麼樣的人造了同樣微小的惡業卻只在現世感受果報,甚至連一點點都不會顯現,更不用說多了?在此,諸比丘,某人身體已修習,戒已修習,心已修習,慧已修習,性格不狹隘,心胸廣大,生活在無量中。諸比丘,這樣的人造了同樣微小的惡業卻只在現世感受果報,甚至連一點點都不會顯現,更不用說多了。在此,諸比丘,有人因半迦利沙波那而被監禁,因一迦利沙波那而被監禁,因百迦利沙波那而被監禁。在此,諸比丘,有人不因半迦利沙波那而被監禁,不因一迦利沙波那而被監禁,不因百迦利沙波那而被監禁。

『『Kathaṃrūpo, bhikkhave, aḍḍhakahāpaṇenapi bandhanaṃ nigacchati, kahāpaṇenapi bandhanaṃ nigacchati, kahāpaṇasatenapi bandhanaṃ nigacchati? Idha, bhikkhave, ekacco daliddo hoti appassako appabhogo. Evarūpo, bhikkhave, aḍḍhakahāpaṇenapi bandhanaṃ nigacchati, kahāpaṇenapi bandhanaṃ nigacchati, kahāpaṇasatenapi bandhanaṃ nigacchati.

『『Kathaṃrūpo, bhikkhave, aḍḍhakahāpaṇenapi na bandhanaṃ nigacchati, kahāpaṇenapi na bandhanaṃ nigacchati, kahāpaṇasatenapi na bandhanaṃ nigacchati? Idha, bhikkhave, ekacco aḍḍho hoti mahaddhano mahābhogo. Evarūpo, bhikkhave, aḍḍhakahāpaṇenapi na bandhanaṃ nigacchati, kahāpaṇenapi na bandhanaṃ nigacchati, kahāpaṇasatenapi na bandhanaṃ nigacchati. Evamevaṃ kho, bhikkhave, idhekaccassa puggalassa appamattakaṃ pāpakammaṃ kataṃ. Tamenaṃ nirayaṃ upaneti. Idha , bhikkhave, ekaccassa puggalassa tādisaṃyeva appamattakaṃ pāpakammaṃ kataṃ diṭṭhadhammavedanīyaṃ hoti, nāṇupi khāyati, kiṃ bahudeva.

『『Kathaṃrūpassa, bhikkhave, puggalassa appamattakaṃ pāpakammaṃ kataṃ, tamenaṃ nirayaṃ upaneti? Idha, bhikkhave, ekacco puggalo abhāvitakāyo hoti abhāvitasīlo abhāvitacitto abhāvitapañño paritto appātumo appadukkhavihārī. Evarūpassa, bhikkhave, puggalassa tādisaṃyeva appamattakaṃ pāpakammaṃ kataṃ tamenaṃ nirayaṃ upaneti.

『『Kathaṃrūpassa, bhikkhave, puggalassa tādisaṃyeva appamattakaṃ pāpakammaṃ kataṃ diṭṭhadhammavedanīyaṃ hoti, nāṇupi khāyati, kiṃ bahudeva? Idha, bhikkhave, ekacco puggalo bhāvitakāyo hoti bhāvitasīlo bhāvitacitto bhāvitapañño aparitto mahatto appamāṇavihārī. Evarūpassa, bhikkhave, puggalassa tādisaṃyeva appamattakaṃ pāpakammaṃ kataṃ diṭṭhadhammavedanīyaṃ hoti, nāṇupi khāyati, kiṃ bahudeva.

『『Idha , bhikkhave, ekacco puggalo bhāvitakāyo hoti bhāvitasīlo bhāvitacitto bhāvitapañño aparitto mahatto appamāṇavihārī. Evarūpassa, bhikkhave, puggalassa tādisaṃyeva appamattakaṃ pāpakammaṃ kataṃ diṭṭhadhammavedanīyaṃ hoti, nāṇupi khāyati, kiṃ bahudeva. Seyyathāpi, bhikkhave, orabbhiko vā urabbhaghātako vā appekaccaṃ urabbhaṃ adinnaṃ ādiyamānaṃ pahoti hantuṃ vā bandhituṃ vā jāpetuṃ vā yathāpaccayaṃ vā kātuṃ, appekaccaṃ urabbhaṃ adinnaṃ ādiyamānaṃ nappahoti hantuṃ vā bandhituṃ vā jāpetuṃ vā yathāpaccayaṃ vā kātuṃ.

『『Kathaṃrūpaṃ, bhikkhave, orabbhiko vā urabbhaghātako vā urabbhaṃ adinnaṃ ādiyamānaṃ pahoti hantuṃ vā bandhituṃ vā jāpetuṃ vā yathāpaccayaṃ vā kātuṃ? Idha, bhikkhave, ekacco daliddo hoti appassako appabhogo. Evarūpaṃ , bhikkhave, orabbhiko vā urabbhaghātako vā urabbhaṃ adinnaṃ ādiyamānaṃ pahoti hantuṃ vā bandhituṃ vā jāpetuṃ vā yathāpaccayaṃ vā kātuṃ.

『『Kathaṃrūpaṃ, bhikkhave, orabbhiko vā urabbhaghātako vā urabbhaṃ adinnaṃ ādiyamānaṃ nappahoti hantuṃ vā bandhituṃ vā jāpetuṃ vā yathāpaccayaṃ vā kātuṃ . Idha, bhikkhave, ekacco aḍḍho hoti mahaddhano mahābhogo rājā vā rājamahāmatto vā. Evarūpaṃ, bhikkhave, orabbhiko vā urabbhaghātako vā urabbhaṃ adinnaṃ ādiyamānaṃ nappahoti hantuṃ vā bandhituṃ vā jāpetuṃ vā yathāpaccayaṃ vā kātuṃ. Aññadatthu pañjalikova [pañjaliko (ka.)] naṃ [paraṃ (ka.)] yācati – 『dehi me, mārisa, urabbhaṃ vā urabbhadhanaṃ vā』ti. Evamevaṃ kho, bhikkhave, idhekaccassa puggalassa tādisaṃyeva appamattakampi pāpakammaṃ kataṃ tamenaṃ nirayaṃ upaneti. Idha pana, bhikkhave, ekaccassa puggalassa tādisaṃyeva appamattakaṃ pāpakammaṃ kataṃ diṭṭhadhammavedanīyaṃ hoti, nāṇupi khāyati, kiṃ bahudeva.

『『Kathaṃrūpassa, bhikkhave, puggalassa appamattakampi pāpakammaṃ kataṃ tamenaṃ nirayaṃ upaneti? Idha, bhikkhave, ekacco puggalo abhāvitakāyo hoti abhāvitasīlo abhāvitacitto abhāvitapañño paritto appātumo appadukkhavihārī. Evarūpassa, bhikkhave, puggalassa appamattakampi pāpakammaṃ kataṃ tamenaṃ nirayaṃ upaneti.

"諸比丘,什麼樣的人因半迦利沙波那而被監禁,因一迦利沙波那而被監禁,因百迦利沙波那而被監禁?在此,諸比丘,某人貧窮,資產少,財富少。諸比丘,這樣的人因半迦利沙波那而被監禁,因一迦利沙波那而被監禁,因百迦利沙波那而被監禁。諸比丘,什麼樣的人不因半迦利沙波那而被監禁,不因一迦利沙波那而被監禁,不因百迦利沙波那而被監禁?在此,諸比丘,某人富有,資產多,財富多。諸比丘,這樣的人不因半迦利沙波那而被監禁,不因一迦利沙波那而被監禁,不因百迦利沙波那而被監禁。同樣地,諸比丘,某些人即使造了微小的惡業,也會導致他墮入地獄。而在此,諸比丘,某些人造了同樣微小的惡業,卻只在現世感受果報,甚至連一點點都不會顯現,更不用說多了。諸比丘,什麼樣的人造了微小的惡業也會導致他墮入地獄?在此,諸比丘,某人身體未修習,戒未修習,心未修習,慧未修習,性格狹隘,心胸狹小,生活在少量的苦中。諸比丘,這樣的人造了同樣微小的惡業也會導致他墮入地獄。諸比丘,什麼樣的人造了同樣微小的惡業卻只在現世感受果報,甚至連一點點都不會顯現,更不用說多了?在此,諸比丘,某人身體已修習,戒已修習,心已修習,慧已修習,性格不狹隘,心胸廣大,生活在無量中。諸比丘,這樣的人造了同樣微小的惡業卻只在現世感受果報,甚至連一點點都不會顯現,更不用說多了。在此,諸比丘,某人身體已修習,戒已修習,心已修習,慧已修習,性格不狹隘,心胸廣大,生活在無量中。諸比丘,這樣的人造了同樣微小的惡業卻只在現世感受果報,甚至連一點點都不會顯現,更不用說多了。諸比丘,就像屠羊者或屠羊者的學徒,對於某些偷羊的人,他能夠殺死、捆綁、監禁或隨意處置;而對於某些偷羊的人,他不能殺死、捆綁、監禁或隨意處置。諸比丘,什麼樣的人偷羊時,屠羊者或屠羊者的學徒能夠殺死、捆綁、監禁或隨意處置?在此,諸比丘,某人貧窮,資產少,財富少。諸比丘,這樣的人偷羊時,屠羊者或屠羊者的學徒能夠殺死、捆綁、監禁或隨意處置。諸比丘,什麼樣的人偷羊時,屠羊者或屠羊者的學徒不能殺死、捆綁、監禁或隨意處置?在此,諸比丘,某人富有,資產多,財富多,是國王或大臣。諸比丘,這樣的人偷羊時,屠羊者或屠羊者的學徒不能殺死、捆綁、監禁或隨意處置。相反,他只能合掌懇求:'先生,請給我羊或羊的價值。'同樣地,諸比丘,某些人即使造了同樣微小的惡業,也會導致他墮入地獄。而在此,諸比丘,某些人造了同樣微小的惡業,卻只在現世感受果報,甚至連一點點都不會顯現,更不用說多了。諸比丘,什麼樣的人造了微小的惡業也會導致他墮入地獄?在此,諸比丘,某人身體未修習,戒未修習,心未修習,慧未修習,性格狹隘,心胸狹小,生活在少量的苦中。諸比丘,這樣的人造了微小的惡業也會導致他墮入地獄。

『『Kathaṃrūpassa , bhikkhave, puggalassa tādisaṃyeva appamattakaṃ pāpakammaṃ kataṃ diṭṭhadhammavedanīyaṃ hoti, nāṇupi khāyati, kiṃ bahudeva? Idha, bhikkhave, ekacco puggalo bhāvitakāyo hoti bhāvitasīlo bhāvitacitto bhāvitapañño aparitto mahatto appamāṇavihārī. Evarūpassa, bhikkhave, puggalassa tādisaṃyeva appamattakaṃ pāpakammaṃ kataṃ diṭṭhadhammavedanīyaṃ hoti, nāṇupi khāyati, kiṃ bahudeva.

『『Yo, bhikkhave, evaṃ vadeyya – 『yathā yathāyaṃ puriso kammaṃ karoti tathā tathā taṃ paṭisaṃvedetī』ti, evaṃ santaṃ, bhikkhave, brahmacariyavāso na hoti, okāso na paññāyati sammā dukkhassa antakiriyāya. Yo ca kho, bhikkhave, evaṃ vadeyya – 『yathā yathā vedanīyaṃ ayaṃ puriso kammaṃ karoti tathā tathā tassa vipākaṃ paṭisaṃvedetī』ti, evaṃ santaṃ, bhikkhave, brahmacariyavāso hoti, okāso paññāyati sammā dukkhassa antakiriyāyā』』ti. Navamaṃ.

Paṃsudhovakasuttaṃ
『『Santi , bhikkhave, jātarūpassa oḷārikā upakkilesā paṃsuvālukā [paṃsuvālikā (sī. syā. kaṃ. pī.)] sakkharakaṭhalā. Tamenaṃ paṃsudhovako vā paṃsudhovakantevāsī vā doṇiyaṃ ākiritvā dhovati sandhovati niddhovati. Tasmiṃ pahīne tasmiṃ byantīkate santi jātarūpassa majjhimasahagatā upakkilesā sukhumasakkharā thūlavālukā [thūlavālikā (sī. pī.), thullavālikā (syā. kaṃ.)]. Tamenaṃ paṃsudhovako vā paṃsudhovakantevāsī vā dhovati sandhovati niddhovati. Tasmiṃ pahīne tasmiṃ byantīkate santi jātarūpassa sukhumasahagatā upakkilesā sukhumavālukā kāḷajallikā. Tamenaṃ paṃsudhovako vā paṃsudhovakantevāsī vā dhovati sandhovati niddhovati. Tasmiṃ pahīne tasmiṃ byantīkate athāparaṃ suvaṇṇasikatāvasissanti [suvaṇṇajātarūpakāvasissanti (ka.)]. Tamenaṃ suvaṇṇakāro vā suvaṇṇakārantevāsī vā jātarūpaṃ mūsāyaṃ pakkhipitvā dhamati sandhamati niddhamati . Taṃ hoti jātarūpaṃ dhantaṃ sandhantaṃ [adhantaṃ asandhantaṃ (syā. kaṃ.)] niddhantaṃ aniddhantakasāvaṃ [aniddhantaṃ anihitaṃ aninnītakasāvaṃ (sī. syā. kaṃ. pī.)], na ceva mudu hoti na ca kammaniyaṃ, na ca pabhassaraṃ pabhaṅgu ca, na ca sammā upeti kammāya. Hoti so, bhikkhave, samayo yaṃ suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṃ jātarūpaṃ dhamati sandhamati niddhamati. Taṃ hoti jātarūpaṃ dhantaṃ sandhantaṃ niddhantaṃ niddhantakasāvaṃ [nihitaṃ ninnītakasāvaṃ (sī. syā. kaṃ. pī.)], mudu ca hoti kammaniyañca pabhassarañca, na ca pabhaṅgu, sammā upeti kammāya. Yassā yassā ca pilandhanavikatiyā ākaṅkhati – yadi paṭṭikāya [muddikāya (a. ni. 5.23], yadi kuṇḍalāya, yadi gīveyyake [gīveyyakena (ka.), gīveyyakāya (?)], yadi suvaṇṇamālāya – tañcassa atthaṃ anubhoti.

『『Evamevaṃ kho, bhikkhave, santi adhicittamanuyuttassa bhikkhuno oḷārikā upakkilesā kāyaduccaritaṃ vacīduccaritaṃ manoduccaritaṃ, tamenaṃ sacetaso bhikkhu dabbajātiko pajahati vinodeti byantīkaroti anabhāvaṃ gameti. Tasmiṃ pahīne tasmiṃ byantīkate santi adhicittamanuyuttassa bhikkhuno majjhimasahagatā upakkilesā kāmavitakko byāpādavitakko vihiṃsāvitakko, tamenaṃ sacetaso bhikkhu dabbajātiko pajahati vinodeti byantīkaroti anabhāvaṃ gameti. Tasmiṃ pahīne tasmiṃ byantīkate santi adhicittamanuyuttassa bhikkhuno sukhumasahagatā upakkilesā ñātivitakko janapadavitakko anavaññattipaṭisaṃyutto vitakko, tamenaṃ sacetaso bhikkhu dabbajātiko pajahati vinodeti byantīkaroti anabhāvaṃ gameti. Tasmiṃ pahīne tasmiṃ byantīkate athāparaṃ dhammavitakkāvasissati [dhammavitakkovasissati (ka.)]. So hoti samādhi na ceva santo na ca paṇīto nappaṭippassaddhaladdho na ekodibhāvādhigato sasaṅkhāraniggayhavāritagato [sasaṅkhāraniggayhavāritavato (sī. syā. kaṃ. pī.), sasaṅkhāraniggayhavārivāvato (ka.), sasaṅkhāraniggayhavāriyādhigato (?) a. ni. 9.37; dī. ni.

"諸比丘,什麼樣的人造了同樣微小的惡業卻只在現世感受果報,甚至連一點點都不會顯現,更不用說多了?在此,諸比丘,某人身體已修習,戒已修習,心已修習,慧已修習,性格不狹隘,心胸廣大,生活在無量中。諸比丘,這樣的人造了同樣微小的惡業卻只在現世感受果報,甚至連一點點都不會顯現,更不用說多了。諸比丘,如果有人這樣說:'一個人造什麼業,就會感受什麼果報',如果是這樣的話,諸比丘,就沒有過梵行的機會,也看不到正確地終結苦的機會。但是,諸比丘,如果有人這樣說:'一個人造什麼應該感受的業,就會感受那樣的果報',如果是這樣的話,諸比丘,就有過梵行的機會,也能看到正確地終結苦的機會。"第九。 10. 洗金經 102. "諸比丘,黃金有粗糙的雜質,如塵土、沙石、礫石。洗金工或洗金工的學徒把它放入木盆中,洗滌、清洗、凈洗。當這些雜質被去除、清除后,黃金還有中等的雜質,如細砂和粗沙。洗金工或洗金工的學徒繼續洗滌、清洗、凈洗。當這些雜質被去除、清除后,黃金還有細微的雜質,如細沙和黑色粉末。洗金工或洗金工的學徒繼續洗滌、清洗、凈洗。當這些雜質被去除、清除后,只剩下金砂。然後,金匠或金匠的學徒把這黃金放入熔爐中,熔鍊、反覆熔鍊、徹底熔鍊。這時的黃金雖然已經熔鍊、反覆熔鍊、徹底熔鍊,但還未完全去除雜質,不夠柔軟,不夠適合加工,不夠光亮,易碎,不適合製作。諸比丘,有一個時候,金匠或金匠的學徒繼續熔鍊、反覆熔鍊、徹底熔鍊這黃金。這時的黃金已經熔鍊、反覆熔鍊、徹底熔鍊,完全去除了雜質,變得柔軟、適合加工、光亮、不易碎,適合製作。無論他想製作什麼裝飾品 - 無論是頭飾、耳環、項鍊還是金鍊 - 都能達到目的。同樣地,諸比丘,對於致力於增上心的比丘,有粗糙的雜質,即身惡行、語惡行、意惡行。有智慧的、認真的比丘會捨棄、驅除、消除、使之不存在。當這些被捨棄、消除后,對於致力於增上心的比丘,還有中等的雜質,即欲尋、恚尋、害尋。有智慧的、認真的比丘會捨棄、驅除、消除、使之不存在。當這些被捨棄、消除后,對於致力於增上心的比丘,還有細微的雜質,即親屬尋、國土尋、不被輕視相關的尋。有智慧的、認真的比丘會捨棄、驅除、消除、使之不存在。當這些被捨棄、消除后,只剩下法尋。這種定既不寧靜也不殊勝,沒有獲得平靜,沒有達到一境性,而是以造作的方式壓制[心]。

3.355] hoti. So, bhikkhave, samayo yaṃ taṃ cittaṃ ajjhattaṃyeva santiṭṭhati sannisīdati ekodi hoti [ekodibhāvaṃ gacchati (sī.), ekodibhāvo hoti (syā. kaṃ. ka.), ekodihoti (pī.)] samādhiyati. So hoti samādhi santo paṇīto paṭippassaddhiladdho ekodibhāvādhigato na sasaṅkhāraniggayhavāritagato. Yassa yassa ca abhiññā sacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññā sacchikiriyāya tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane.

『『So sace ākaṅkhati – 『anekavihitaṃ iddhividhaṃ paccanubhaveyyaṃ – ekopi hutvā bahudhā assaṃ, bahudhāpi hutvā eko assaṃ; āvibhāvaṃ, tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gaccheyyaṃ, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ kareyyaṃ, seyyathāpi udake; udakepi abhijjamāne [abhijjamāno (sī. pī. ka.)] gaccheyyaṃ, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kameyyaṃ , seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimaseyyaṃ parimajjeyyaṃ; yāva brahmalokāpi kāyena vasaṃ vatteyya』nti, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane.

『『So sace ākaṅkhati – 『dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇeyyaṃ dibbe ca mānuse ca ye dūre santike cā』ti, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane.

『『So sace ākaṅkhati – 『parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajāneyyaṃ – sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajāneyyaṃ, vītarāgaṃ vā cittaṃ vītarāgaṃ cittanti pajāneyyaṃ; sadosaṃ vā cittaṃ sadosaṃ cittanti pajāneyyaṃ, vītadosaṃ vā cittaṃ vītadosaṃ cittanti pajāneyyaṃ; samohaṃ vā cittaṃ samohaṃ cittanti pajāneyyaṃ, vītamohaṃ vā cittaṃ vītamohaṃ cittanti pajāneyyaṃ; saṃkhittaṃ vā cittaṃ saṃkhittaṃ cittanti pajāneyyaṃ, vikkhittaṃ vā cittaṃ vikkhittaṃ cittanti pajāneyyaṃ; mahaggataṃ vā cittaṃ mahaggataṃ cittanti pajāneyyaṃ, amahaggataṃ vā cittaṃ amahaggataṃ cittanti pajāneyyaṃ; sauttaraṃ vā cittaṃ sauttaraṃ cittanti pajāneyyaṃ, anuttaraṃ vā cittaṃ anuttaraṃ cittanti pajāneyyaṃ; samāhitaṃ vā cittaṃ samāhitaṃ cittanti pajāneyyaṃ, asamāhitaṃ vā cittaṃ asamāhitaṃ cittanti pajāneyyaṃ; vimuttaṃ vā cittaṃ vimuttaṃ cittanti pajāneyyaṃ, avimuttaṃ vā cittaṃ avimuttaṃ cittanti pajāneyya』nti, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane.

『『So sace ākaṅkhati – 『anekavihitaṃ pubbenivāsaṃ anussareyyaṃ, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi 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 idhūpapannoti, iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussareyya』nti, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane.

諸比丘,有一個時候,心內在地安住、平靜、專一、集中。這種定是寧靜的、殊勝的,獲得了平靜,達到了一境性,不是以造作的方式壓制[心]。無論他想證知什麼需要以神通證知的法,只要他把心轉向那裡,他就能在那裡親身證得,如果具備[適當的]條件。如果他希望:'愿我能體驗各種神通:一身變多身,多身變一身;顯現、隱形;穿墻、穿山、穿越障礙物而行,如同在空中;在地上出沒,如同在水中;在水上行走不沉,如同在地上;結跏趺坐而飛行,如同有翼之鳥;以手觸控撫摸這樣大神力、大威力的日月;乃至以身自在行至梵天界。'他就能在那裡親身證得,如果具備[適當的]條件。如果他希望:'愿我以清凈的、超越人類的天耳界,能聽到遠近兩種聲音,即天界的和人間的。'他就能在那裡親身證得,如果具備[適當的]條件。如果他希望:'愿我能以心識別其他眾生、其他個人的心:有貪的心我能識別為有貪的心,離貪的心我能識別為離貪的心;有嗔的心我能識別為有嗔的心,離嗔的心我能識別為離嗔的心;有癡的心我能識別為有癡的心,離癡的心我能識別為離癡的心;收縮的心我能識別為收縮的心,散亂的心我能識別為散亂的心;廣大的心我能識別為廣大的心,不廣大的心我能識別為不廣大的心;有上的心我能識別為有上的心,無上的心我能識別為無上的心;定的心我能識別為定的心,不定的心我能識別為不定的心;解脫的心我能識別為解脫的心,未解脫的心我能識別為未解脫的心。'他就能在那裡親身證得,如果具備[適當的]條件。如果他希望:'愿我能憶念種種宿命,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,憶念:"我曾生於某處,如是名,如是姓,如是種族,如是食物,如是苦樂感受,如是壽命。我從那裡死後,又生於某處。在那裡我又如是名,如是姓,如是種族,如是食物,如是苦樂感受,如是壽命。我從那裡死後,又生於此處。"如是憶念種種宿命,具有行相和細節。'他就能在那裡親身證得,如果具備[適當的]條件。

『『So sace ākaṅkhati – 『dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṃ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajāneyyaṃ – ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā 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 upapannāti, iti dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṃ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajāneyya』nti, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane.

『『So sace ākaṅkhati – 『āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya』nti, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane』』ti. Dasamaṃ.

Nimittasuttaṃ
『『Adhicittamanuyuttena, bhikkhave, bhikkhunā tīṇi nimittāni kālena kālaṃ manasi kātabbāni – kālena kālaṃ samādhinimittaṃ manasi kātabbaṃ, kālena kālaṃ paggahanimittaṃ manasi kātabbaṃ, kālena kālaṃ upekkhānimittaṃ manasi kātabbaṃ. Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṃ samādhinimittaṃyeva manasi kareyya, ṭhānaṃ taṃ cittaṃ kosajjāya saṃvatteyya. Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṃ paggahanimittaṃyeva manasi kareyya, ṭhānaṃ taṃ cittaṃ uddhaccāya saṃvatteyya. Sace, bhikkhave , adhicittamanuyutto bhikkhu ekantaṃ upekkhānimittaṃyeva manasi kareyya, ṭhānaṃ taṃ cittaṃ na sammā samādhiyeyya āsavānaṃ khayāya. Yato ca kho, bhikkhave, adhicittamanuyutto bhikkhu kālena kālaṃ samādhinimittaṃ manasi karoti, kālena kālaṃ paggahanimittaṃ manasi karoti, kālena kālaṃ upekkhānimittaṃ manasi karoti, taṃ hoti cittaṃ muduñca kammaniyañca pabhassarañca, na ca pabhaṅgu, sammā samādhiyati āsavānaṃ khayāya.

『『Seyyathāpi, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā ukkaṃ bandheyya [bandhati… ālimpati (visuddhi. 1.181 taṃṭīkāyaṃ ca) ma. ni. aṭṭha. 1.76; ma. ni. 3.360 taṃaṭṭhakathāṭīkāsu ca passitabbaṃ], ukkaṃ bandhitvā ukkāmukhaṃ ālimpeyya, ukkāmukhaṃ ālimpetvā saṇḍāsena jātarūpaṃ gahetvā ukkāmukhe pakkhipeyya [pakkhipati (visuddhi.

"如果他希望:'愿我以清凈的、超越人類的天眼,能看見眾生死時、生時,低賤的、高貴的,美麗的、醜陋的,幸運的、不幸的,了知眾生隨業而去 - 這些尊貴的眾生由於具足身惡行、語惡行、意惡行,誹謗聖者,持邪見,受持邪見業,他們身壞命終后,生於苦界、惡趣、墮處、地獄;或者這些尊貴的眾生由於具足身善行、語善行、意善行,不誹謗聖者,持正見,受持正見業,他們身壞命終后,生於善趣、天界。'如是,以清凈的、超越人類的天眼,能看見眾生死時、生時,低賤的、高貴的,美麗的、醜陋的,幸運的、不幸的,了知眾生隨業而去。他就能在那裡親身證得,如果具備[適當的]條件。如果他希望:'愿我能以諸漏盡而無漏心解脫、慧解脫,于現法中自知自證,具足安住。'他就能在那裡親身證得,如果具備[適當的]條件。"第十。 11. 相經 103. "諸比丘,致力於增上心的比丘應當時時修習三種相 - 時時修習定相,時時修習精進相,時時修習舍相。諸比丘,如果致力於增上心的比丘只一味修習定相,他的心可能會傾向於懈怠。諸比丘,如果致力於增上心的比丘只一味修習精進相,他的心可能會傾向於掉舉。諸比丘,如果致力於增上心的比丘只一味修習舍相,他的心可能不能正確地集中以滅盡諸漏。但是,諸比丘,當致力於增上心的比丘時時修習定相,時時修習精進相,時時修習舍相時,他的心變得柔軟、適合工作、明亮,不易破碎,正確地集中以滅盡諸漏。諸比丘,就像金匠或金匠的學徒準備爐子,準備好爐子后,清理爐口,清理好爐口后,用鉗子夾住黃金放入爐口。

1.181)], ukkāmukhe pakkhipitvā kālena kālaṃ abhidhamati, kālena kālaṃ udakena paripphoseti, kālena kālaṃ ajjhupekkhati. Sace, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṃ jātarūpaṃ ekantaṃ abhidhameyya, ṭhānaṃ taṃ jātarūpaṃ ḍaheyya. Sace, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṃ jātarūpaṃ ekantaṃ udakena paripphoseyya, ṭhānaṃ taṃ jātarūpaṃ nibbāpeyya [nibbāyeyya (sī.)]. Sace, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṃ jātarūpaṃ ekantaṃ ajjhupekkheyya, ṭhānaṃ taṃ jātarūpaṃ na sammā paripākaṃ gaccheyya. Yato ca kho, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṃ jātarūpaṃ kālena kālaṃ abhidhamati, kālena kālaṃ udakena paripphoseti, kālena kālaṃ ajjhupekkhati, taṃ hoti jātarūpaṃ muduñca kammaniyañca pabhassarañca, na ca pabhaṅgu, sammā upeti kammāya. Yassā yassā ca pilandhanavikatiyā ākaṅkhati – yadi paṭṭikāya, yadi kuṇḍalāya, yadi gīveyyake, yadi suvaṇṇamālāya – tañcassa atthaṃ anubhoti.

『『Evamevaṃ kho, bhikkhave, adhicittamanuyuttena bhikkhunā tīṇi nimittāni kālena kālaṃ manasi kātabbāni – kālena kālaṃ samādhinimittaṃ manasi kātabbaṃ, kālena kālaṃ paggahanimittaṃ manasi kātabbaṃ, kālena kālaṃ upekkhānimittaṃ manasi kātabbaṃ. Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṃ samādhinimittaṃyeva manasi kareyya , ṭhānaṃ taṃ cittaṃ kosajjāya saṃvatteyya. Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṃ paggahanimittaṃyeva manasi kareyya, ṭhānaṃ taṃ cittaṃ uddhaccāya saṃvatteyya. Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṃ upekkhānimittaṃyeva manasi kareyya, ṭhānaṃ taṃ cittaṃ na sammā samādhiyeyya āsavānaṃ khayāya. Yato ca kho, bhikkhave, adhicittamanuyutto bhikkhu kālena kālaṃ samādhinimittaṃ manasi karoti, kālena kālaṃ paggahanimittaṃ manasi karoti, kālena kālaṃ upekkhānimittaṃ manasi karoti, taṃ hoti cittaṃ muduñca kammaniyañca pabhassarañca, na ca pabhaṅgu, sammā samādhiyati āsavānaṃ khayāya. Yassa yassa ca abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane.

『『So sace ākaṅkhati – 『anekavihitaṃ iddhividhaṃ paccanubhaveyyaṃ…pe… (cha abhiññā vitthāretabbā) āsavānaṃ khayā…pe… sacchikatvā upasampajja vihareyya』nti, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane』』ti. Ekādasamaṃ.

Loṇakapallavaggo [loṇaphalavaggo (sī. syā. kaṃ. pī.)] pañcamo.

Tassuddānaṃ –

Accāyikaṃ pavivekaṃ, sarado parisā tayo;

Ājānīyā potthako ca, loṇaṃ dhovati nimittānīti.

Dutiyo paṇṇāsako samatto.

然後他時時吹火,時時灑水,時時觀察。諸比丘,如果金匠或金匠的學徒只是一味地吹火,那麼黃金可能會燒燬。諸比丘,如果金匠或金匠的學徒只是一味地灑水,那麼黃金可能會冷卻。諸比丘,如果金匠或金匠的學徒只是一味地觀察,那麼黃金可能不能完全煉化。但是,諸比丘,當金匠或金匠的學徒時時吹火,時時灑水,時時觀察時,那黃金變得柔軟、適合工作、明亮,不易破碎,適合製作。無論他想製作什麼裝飾品 - 無論是頭飾、耳環、項鍊還是金鍊 - 都能達到目的。同樣地,諸比丘,致力於增上心的比丘應當時時修習三種相 - 時時修習定相,時時修習精進相,時時修習舍相。諸比丘,如果致力於增上心的比丘只一味修習定相,他的心可能會傾向於懈怠。諸比丘,如果致力於增上心的比丘只一味修習精進相,他的心可能會傾向於掉舉。諸比丘,如果致力於增上心的比丘只一味修習舍相,他的心可能不能正確地集中以滅盡諸漏。但是,諸比丘,當致力於增上心的比丘時時修習定相,時時修習精進相,時時修習舍相時,他的心變得柔軟、適合工作、明亮,不易破碎,正確地集中以滅盡諸漏。無論他想證知什麼需要以神通證知的法,只要他把心轉向那裡,他就能在那裡親身證得,如果具備[適當的]條件。如果他希望:'愿我能體驗各種神通...(應詳述六神通)...以諸漏盡而...具足安住。'他就能在那裡親身證得,如果具備[適當的]條件。"第十一。鹽塊品第五。其摘要如下: 緊急、遠離、秋天、三種集會; 良馬、布、鹽、洗滌、相。第二個五十經完成。

Tatiyapaṇṇāsakaṃ
第三個五十經