B0102040311(1)sambodhavaggo（覺悟品）

(11) 1. Sambodhavaggo

  1. Pubbevasambodhasuttaṃ

  2. 『『Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi – 『ko nu kho loke assādo, ko ādīnavo, kiṃ nissaraṇa』nti? Tassa mayhaṃ, bhikkhave, etadahosi – 『yaṃ kho lokaṃ [loke (sī. syā. kaṃ. pī.)] paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ loke assādo. Yaṃ loko [loke (pī. ka.)] anicco dukkho vipariṇāmadhammo, ayaṃ loke ādīnavo. Yo loke chandarāgavinayo chandarāgappahānaṃ, idaṃ loke nissaraṇa』nti [lokanissaraṇaṃ (aṭṭha.) 『『loke nissaraṇa』』nti padena saṃsanditabbaṃ]. Yāvakīvañcāhaṃ, bhikkhave, evaṃ lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ nābbhaññāsiṃ, neva tāvāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya 『anuttaraṃ sammāsambodhiṃ abhisambuddho』ti [abhisambuddho (sī. syā. kaṃ. ka.)] paccaññāsiṃ. Yato ca khvāhaṃ [kho ahaṃ (sī. pī.), khohaṃ (syā. kaṃ. ka.)], bhikkhave, evaṃ lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ abbhaññāsiṃ, athāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya 『anuttaraṃ sammāsambodhiṃ abhisambuddho』ti paccaññāsiṃ. Ñāṇañca pana me dassanaṃ udapādi – 『akuppā me vimutti [cetovimutti (sī. pī. ka.)], ayamantimā jāti, natthi dāni punabbhavo』』』ti. Paṭhamaṃ.

  3. Paṭhamaassādasuttaṃ

  4. 『『Lokassāhaṃ , bhikkhave, assādapariyesanaṃ acariṃ. Yo loke assādo tadajjhagamaṃ. Yāvatako loke assādo, paññāya me so sudiṭṭho. Lokassāhaṃ, bhikkhave, ādīnavapariyesanaṃ acariṃ . Yo loke ādīnavo tadajjhagamaṃ. Yāvatako loke ādīnavo, paññāya me so sudiṭṭho. Lokassāhaṃ, bhikkhave, nissaraṇapariyesanaṃ acariṃ. Yaṃ loke nissaraṇaṃ tadajjhagamaṃ. Yāvatakaṃ loke nissaraṇaṃ, paññāya me taṃ sudiṭṭhaṃ. Yāvakīvañcāhaṃ, bhikkhave, lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ nābbhaññāsiṃ, neva tāvāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya 『anuttaraṃ sammāsambodhiṃ abhisambuddho』ti paccaññāsiṃ. Yato ca khvāhaṃ, bhikkhave, lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ abbhaññāsiṃ, athāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya 『anuttaraṃ sammāsambodhiṃ abhisambuddho』ti paccaññāsiṃ. Ñāṇañca pana me dassanaṃ udapādi – 『akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo』』』ti. Dutiyaṃ.

  5. Dutiyaassādasuttaṃ

  6. 『『No cedaṃ [no cetaṃ (syā. kaṃ. pī. ka.) saṃ. ni. 3.28 passitabbaṃ], bhikkhave, loke assādo abhavissa, nayidaṃ sattā loke sārajjeyyuṃ. Yasmā ca kho, bhikkhave, atthi loke assādo, tasmā sattā loke sārajjanti. No cedaṃ, bhikkhave, loke ādīnavo abhavissa, nayidaṃ sattā loke nibbindeyyuṃ. Yasmā ca kho, bhikkhave, atthi loke ādīnavo, tasmā sattā loke nibbindanti. No cedaṃ, bhikkhave, loke nissaraṇaṃ abhavissa, nayidaṃ sattā lokamhā [loke (ka.)] nissareyyuṃ. Yasmā ca kho, bhikkhave, atthi loke nissaraṇaṃ, tasmā sattā lokamhā nissaranti. Yāvakīvañca, bhikkhave, sattā lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ nābbhaññāsuṃ [nābbhaññaṃsu (saṃ. ni. 3.28], neva tāva, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaṃyuttā vippamuttā [vippayuttā (ka.)] vimariyādīkatena [vimariyādikatena (sī. pī. ka.)] cetasā vihariṃsu. Yato ca kho, bhikkhave, sattā lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ abbhaññāsuṃ, atha, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaṃyuttā vippamuttā vimariyādīkatena cetasā viharantī』』ti. Tatiyaṃ.

  7. Samaṇabrāhmaṇasuttaṃ

這是對應的簡體中文直譯: (11) 1. 正覺品 1. 正覺前經 104. "諸比丘,在我尚未正覺,還是菩薩時,我有這樣的想法:'什麼是世間的味著?什麼是過患?什麼是出離?'諸比丘,我又這樣想:'緣於世間而生起的樂與喜悅,這是世間的味著。世間是無常的、苦的、變易法,這是世間的過患。在世間調伏欲貪、斷除欲貪,這是世間的出離。'諸比丘,只要我還沒有如實了知世間的味著即味著、過患即過患、出離即出離,我就不認為自己在天、魔、梵的世界,在沙門、婆羅門、天、人的眾生中,已證得無上正等正覺。諸比丘,當我如實了知了世間的味著即味著、過患即過患、出離即出離,我才認為自己在天、魔、梵的世界,在沙門、婆羅門、天、人的眾生中,已證得無上正等正覺。我生起了智見:'我的解脫不動搖,這是最後一生,不再有未來的輪迴。'" 第一 2. 第一味著經 105. "諸比丘,我尋求世間的味著。我發現了世間的味著。凡是世間的味著,我都以智慧善見。諸比丘,我尋求世間的過患。我發現了世間的過患。凡是世間的過患,我都以智慧善見。諸比丘,我尋求世間的出離。我發現了世間的出離。凡是世間的出離,我都以智慧善見。諸比丘,只要我還沒有如實了知世間的味著即味著、過患即過患、出離即出離,我就不認為自己在天、魔、梵的世界,在沙門、婆羅門、天、人的眾生中,已證得無上正等正覺。諸比丘,當我如實了知了世間的味著即味著、過患即過患、出離即出離,我才認為自己在天、魔、梵的世界,在沙門、婆羅門、天、人的眾生中,已證得無上正等正覺。我生起了智見:'我的解脫不動搖,這是最後一生,不再有未來的輪迴。'" 第二 3. 第二味著經 106. "諸比丘,如果世間沒有味著,眾生就不會貪戀世間。諸比丘,正因為世間有味著,所以眾生貪戀世間。諸比丘,如果世間沒有過患,眾生就不會厭離世間。諸比丘,正因為世間有過患,所以眾生厭離世間。諸比丘,如果世間沒有出離,眾生就不會從世間出離。諸比丘,正因為世間有出離,所以眾生從世間出離。諸比丘,只要眾生還沒有如實了知世間的味著即味著、過患即過患、出離即出離,他們就不能從天、魔、梵的世界,從沙門、婆羅門、天、人的眾生中,解脫、分離、解放,以無限制的心安住。諸比丘,當衆生如實了知了世間的味著即味著、過患即過患、出離即出離,他們就能從天、魔、梵的世界,從沙門、婆羅門、天、人的眾生中,解脫、分離、解放,以無限制的心安住。" 第三 4. 沙門婆羅門經

  1. 『『Ye keci, bhikkhave, samaṇā vā brāhmaṇā vā lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ nappajānanti, na me te [na te (ka.)], bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca pana te āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti. Ye ca kho keci , bhikkhave, samaṇā vā brāhmaṇā vā lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ pajānanti, te kho, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī』』ti [viharissanti (sī. pī.)]. Catutthaṃ.

  2. Ruṇṇasuttaṃ

  3. 『『Ruṇṇamidaṃ , bhikkhave, ariyassa vinaye yadidaṃ gītaṃ. Ummattakamidaṃ, bhikkhave, ariyassa vinaye yadidaṃ naccaṃ. Komārakamidaṃ, bhikkhave, ariyassa vinaye yadidaṃ ativelaṃ dantavidaṃsakahasitaṃ [dantavidaṃsakaṃ hasitaṃ (sī. pī.)]. Tasmātiha, bhikkhave, setughāto gīte, setughāto nacce, alaṃ vo dhammappamoditānaṃ sataṃ sitaṃ sitamattāyā』』ti. Pañcamaṃ.

  4. Atittisuttaṃ

  5. 『『Tiṇṇaṃ, bhikkhave, paṭisevanāya natthi titti. Katamesaṃ tiṇṇaṃ? Soppassa, bhikkhave, paṭisevanāya natthi titti. Surāmerayapānassa, bhikkhave, paṭisevanāya natthi titti. Methunadhammasamāpattiyā, bhikkhave, paṭisevanāya natthi titti. Imesaṃ, bhikkhave, tiṇṇaṃ paṭisevanāya natthi tittī』』ti. Chaṭṭhaṃ.

  6. Arakkhitasuttaṃ

  7. "諸比丘,任何沙門或婆羅門,如果不如實了知世間的味著即味著、過患即過患、出離即出離,諸比丘,我不認為他們是沙門中的沙門,或婆羅門中的婆羅門,這些尊者們也不能在現法中以自己的智慧證悟、實現、成就沙門果或婆羅門果而安住。諸比丘,任何沙門或婆羅門,如果如實了知世間的味著即味著、過患即過患、出離即出離,諸比丘,我認為他們是沙門中的沙門,或婆羅門中的婆羅門,這些尊者們能在現法中以自己的智慧證悟、實現、成就沙門果和婆羅門果而安住。" 第四

  8. 哭泣經
  9. "諸比丘,在聖者的律中,歌唱被視為哭泣。諸比丘,在聖者的律中,跳舞被視為瘋狂。諸比丘,在聖者的律中,過度露齒大笑被視為幼稚。因此,諸比丘,應當斷絕歌唱,斷絕跳舞。對於你們這些以法喜悅的人來說,適度微笑就足夠了。" 第五
  10. 不滿足經
  11. "諸比丘,對於三件事的享受是沒有滿足的。哪三件?諸比丘,對睡眠的享受是沒有滿足的。諸比丘,對飲酒的享受是沒有滿足的。諸比丘,對性行為的享受是沒有滿足的。諸比丘,對這三件事的享受是沒有滿足的。" 第六

  12. 不守護經

  13. Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca – 『『citte, gahapati, arakkhite kāyakammampi arakkhitaṃ hoti, vacīkammampi arakkhitaṃ hoti , manokammampi arakkhitaṃ hoti. Tassa arakkhitakāyakammantassa arakkhitavacīkammantassa arakkhitamanokammantassa kāyakammampi avassutaṃ hoti, vacīkammampi avassutaṃ hoti, manokammampi avassutaṃ hoti. Tassa avassutakāyakammantassa avassutavacīkammantassa avassutamanokammantassa kāyakammampi pūtikaṃ hoti, vacīkammampi pūtikaṃ hoti, manokammampi pūtikaṃ hoti. Tassa pūtikāyakammantassa pūtivacīkammantassa pūtimanokammantassa na bhaddakaṃ maraṇaṃ hoti, na bhaddikā kālaṅkiriyā.

『『Seyyathāpi, gahapati, kūṭāgāre ducchanne kūṭampi arakkhitaṃ hoti, gopānasiyopi arakkhitā honti, bhittipi arakkhitā hoti; kūṭampi avassutaṃ hoti, gopānasiyopi avassutā honti, bhittipi avassutā hoti; kūṭampi pūtikaṃ hoti, gopānasiyopi pūtikā honti, bhittipi pūtikā hoti.

『『Evamevaṃ kho, gahapati, citte arakkhite kāyakammampi arakkhitaṃ hoti, vacīkammampi arakkhitaṃ hoti, manokammampi arakkhitaṃ hoti. Tassa arakkhitakāyakammantassa arakkhitavacīkammantassa arakkhitamanokammantassa kāyakammampi avassutaṃ hoti, vacīkammampi avassutaṃ hoti, manokammampi avassutaṃ hoti. Tassa avassutakāyakammantassa avassutavacīkammantassa avassutamanokammantassa kāyakammampi pūtikaṃ hoti, vacīkammampi pūtikaṃ hoti, manokammampi pūtikaṃ hoti. Tassa pūtikāyakammantassa pūtivacīkammantassa pūtimanokammantassa na bhaddakaṃ maraṇaṃ hoti, na bhaddikā kālaṅkiriyā.

『『Citte , gahapati, rakkhite kāyakammampi rakkhitaṃ hoti, vacīkammampi rakkhitaṃ hoti, manokammampi rakkhitaṃ hoti. Tassa rakkhitakāyakammantassa rakkhitavacīkammantassa rakkhitamanokammantassa kāyakammampi anavassutaṃ hoti, vacīkammampi anavassutaṃ hoti, manokammampi anavassutaṃ hoti. Tassa anavassutakāyakammantassa anavassutavacīkammantassa anavassutamanokammantassa kāyakammampi apūtikaṃ hoti, vacīkammampi apūtikaṃ hoti, manokammampi apūtikaṃ hoti. Tassa apūtikāyakammantassa apūtivacīkammantassa apūtimanokammantassa bhaddakaṃ maraṇaṃ hoti, bhaddikā kālaṅkiriyā.

『『Seyyathāpi, gahapati , kūṭāgāre succhanne kūṭampi rakkhitaṃ hoti, gopānasiyopi rakkhitā honti, bhittipi rakkhitā hoti; kūṭampi anavassutaṃ hoti, gopānasiyopi anavassutā honti, bhittipi anavassutā hoti; kūṭampi apūtikaṃ hoti, gopānasiyopi apūtikā honti, bhittipi apūtikā hoti.

Evamevaṃ kho, gahapati, citte rakkhite kāyakammampi rakkhitaṃ hoti, vacīkammampi rakkhitaṃ hoti, manokammampi rakkhitaṃ hoti. Tassa rakkhitakāyakammantassa rakkhitavacīkammantassa rakkhitamanokammantassa kāyakammampi anavassutaṃ hoti, vacīkammampi anavassutaṃ hoti, manokammampi anavassutaṃ hoti. Tassa anavassutakāyakammantassa anavassutavacīkammantassa anavassutamanokammantassa kāyakammampi apūtikaṃ hoti, vacīkammampi apūtikaṃ hoti, manokammampi apūtikaṃ hoti. Tassa apūtikāyakammantassa apūtivacīkammantassa apūtimanokammantassa bhaddakaṃ maraṇaṃ hoti, bhaddikā kālaṅkiriyā』』ti. Sattamaṃ.

  1. Byāpannasuttaṃ

  2. 這時,給孤獨長者來到世尊處,禮敬世尊后,坐在一旁。世尊對坐在一旁的給孤獨長者說:"長者,當心不受守護時,身業也不受守護,語業也不受守護,意業也不受守護。對於身業不受守護、語業不受守護、意業不受守護的人,他的身業會滲漏,語業會滲漏,意業會滲漏。對於身業滲漏、語業滲漏、意業滲漏的人,他的身業會腐爛,語業會腐爛,意業會腐爛。對於身業腐爛、語業腐爛、意業腐爛的人,他的死亡不會善好,他的命終不會善好。 長者,就像一座屋頂不好的尖頂屋,屋頂不受守護,椽子不受守護,墻壁不受守護;屋頂會滲漏,椽子會滲漏,墻壁會滲漏;屋頂會腐爛,椽子會腐爛,墻壁會腐爛。 長者,同樣地,當心不受守護時,身業也不受守護,語業也不受守護,意業也不受守護。對於身業不受守護、語業不受守護、意業不受守護的人,他的身業會滲漏,語業會滲漏,意業會滲漏。對於身業滲漏、語業滲漏、意業滲漏的人,他的身業會腐爛,語業會腐爛,意業會腐爛。對於身業腐爛、語業腐爛、意業腐爛的人,他的死亡不會善好,他的命終不會善好。 長者,當心受守護時,身業也受守護,語業也受守護,意業也受守護。對於身業受守護、語業受守護、意業受守護的人,他的身業不會滲漏,語業不會滲漏,意業不會滲漏。對於身業不滲漏、語業不滲漏、意業不滲漏的人,他的身業不會腐爛,語業不會腐爛,意業不會腐爛。對於身業不腐爛、語業不腐爛、意業不腐爛的人,他的死亡會善好,他的命終會善好。 長者,就像一座屋頂良好的尖頂屋,屋頂受守護,椽子受守護,墻壁受守護;屋頂不會滲漏,椽子不會滲漏,墻壁不會滲漏;屋頂不會腐爛,椽子不會腐爛,墻壁不會腐爛。 長者,同樣地,當心受守護時,身業也受守護,語業也受守護,意業也受守護。對於身業受守護、語業受守護、意業受守護的人,他的身業不會滲漏,語業不會滲漏,意業不會滲漏。對於身業不滲漏、語業不滲漏、意業不滲漏的人,他的身業不會腐爛,語業不會腐爛,意業不會腐爛。對於身業不腐爛、語業不腐爛、意業不腐爛的人,他的死亡會善好,他的命終會善好。" 第七

  3. 瞋恚經

  4. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca – 『『citte, gahapati, byāpanne kāyakammampi byāpannaṃ hoti, vacīkammampi byāpannaṃ hoti, manokammampi byāpannaṃ hoti. Tassa byāpannakāyakammantassa byāpannavacīkammantassa byāpannamanokammantassa na bhaddakaṃ maraṇaṃ hoti, na bhaddikā kālaṅkiriyā. Seyyathāpi, gahapati, kūṭāgāre ducchanne kūṭampi byāpannaṃ hoti, gopānasiyopi byāpannā honti, bhittipi byāpannā hoti; evamevaṃ kho, gahapati, citte byāpanne kāyakammampi byāpannaṃ hoti, vacīkammampi byāpannaṃ hoti, manokammampi byāpannaṃ hoti. Tassa byāpannakāyakammantassa byāpannavacīkammantassa byāpannamanokammantassa na bhaddakaṃ maraṇaṃ hoti, na bhaddikā kālaṅkiriyā.

『『Citte , gahapati, abyāpanne kāyakammampi abyāpannaṃ hoti, vacīkammampi abyāpannaṃ hoti, manokammampi abyāpannaṃ hoti. Tassa abyāpannakāyakammantassa abyāpannavacīkammantassa abyāpannamanokammantassa bhaddakaṃ maraṇaṃ hoti, bhaddikā kālaṅkiriyā. Seyyathāpi, gahapati, kūṭāgāre succhanne kūṭampi abyāpannaṃ hoti, gopānasiyopi abyāpannā honti, bhittipi abyāpannā hoti; evamevaṃ kho, gahapati, citte abyāpanne kāyakammampi abyāpannaṃ hoti, vacīkammampi abyāpannaṃ hoti, manokammampi abyāpannaṃ hoti. Tassa abyāpannakāyakammantassa…pe… abyāpannamanokammantassa bhaddakaṃ maraṇaṃ hoti, bhaddikā kālaṅkiriyā』』ti. Aṭṭhamaṃ.

  1. Paṭhamanidānasuttaṃ

  2. 『『Tīṇimāni, bhikkhave, nidānāni kammānaṃ samudayāya. Katamāni tīṇi? Lobho nidānaṃ kammānaṃ samudayāya, doso nidānaṃ kammānaṃ samudayāya, moho nidānaṃ kammānaṃ samudayāya. Yaṃ, bhikkhave, lobhapakataṃ kammaṃ lobhajaṃ lobhanidānaṃ lobhasamudayaṃ, taṃ kammaṃ akusalaṃ taṃ kammaṃ sāvajjaṃ taṃ kammaṃ dukkhavipākaṃ, taṃ kammaṃ kammasamudayāya saṃvattati, na taṃ kammaṃ kammanirodhāya saṃvattati. Yaṃ, bhikkhave, dosapakataṃ kammaṃ dosajaṃ dosanidānaṃ dosasamudayaṃ, taṃ kammaṃ akusalaṃ taṃ kammaṃ sāvajjaṃ taṃ kammaṃ dukkhavipākaṃ, taṃ kammaṃ kammasamudayāya saṃvattati, na taṃ kammaṃ kammanirodhāya saṃvattati. Yaṃ, bhikkhave, mohapakataṃ kammaṃ mohajaṃ mohanidānaṃ mohasamudayaṃ, taṃ kammaṃ akusalaṃ taṃ kammaṃ sāvajjaṃ taṃ kammaṃ dukkhavipākaṃ, taṃ kammaṃ kammasamudayāya saṃvattati, na taṃ kammaṃ kammanirodhāya saṃvattati. Imāni kho, bhikkhave, tīṇi nidānāni kammānaṃ samudayāya.

『『Tīṇimāni, bhikkhave, nidānāni kammānaṃ samudayāya. Katamāni tīṇi? Alobho nidānaṃ kammānaṃ samudayāya, adoso nidānaṃ kammānaṃ samudayāya, amoho nidānaṃ kammānaṃ samudayāya. Yaṃ, bhikkhave, alobhapakataṃ kammaṃ alobhajaṃ alobhanidānaṃ alobhasamudayaṃ, taṃ kammaṃ kusalaṃ taṃ kammaṃ anavajjaṃ taṃ kammaṃ sukhavipākaṃ, taṃ kammaṃ kammanirodhāya saṃvattati, na taṃ kammaṃ kammasamudayāya saṃvattati. Yaṃ, bhikkhave, adosapakataṃ kammaṃ adosajaṃ adosanidānaṃ adosasamudayaṃ, taṃ kammaṃ kusalaṃ taṃ kammaṃ anavajjaṃ taṃ kammaṃ sukhavipākaṃ, taṃ kammaṃ kammanirodhāya saṃvattati, na taṃ kammaṃ kammasamudayāya saṃvattati. Yaṃ, bhikkhave, amohapakataṃ kammaṃ amohajaṃ amohanidānaṃ amohasamudayaṃ, taṃ kammaṃ kusalaṃ taṃ kammaṃ anavajjaṃ taṃ kammaṃ sukhavipākaṃ, taṃ kammaṃ kammanirodhāya saṃvattati, na taṃ kammaṃ kammasamudayāya saṃvattati. Imāni kho, bhikkhave, tīṇi nidānāni kammānaṃ samudayāyā』』ti. Navamaṃ.

  1. Dutiyanidānasuttaṃ

  2. 世尊對坐在一旁的給孤獨長者說:"長者,當心懷瞋恚時,身業也懷瞋恚,語業也懷瞋恚,意業也懷瞋恚。對於身業懷瞋恚、語業懷瞋恚、意業懷瞋恚的人,他的死亡不會善好,他的命終不會善好。長者,就像一座屋頂不好的尖頂屋,屋頂懷瞋恚,椽子懷瞋恚,墻壁懷瞋恚;長者,同樣地,當心懷瞋恚時,身業也懷瞋恚,語業也懷瞋恚,意業也懷瞋恚。對於身業懷瞋恚、語業懷瞋恚、意業懷瞋恚的人,他的死亡不會善好,他的命終不會善好。 長者,當心不懷瞋恚時,身業也不懷瞋恚,語業也不懷瞋恚,意業也不懷瞋恚。對於身業不懷瞋恚、語業不懷瞋恚、意業不懷瞋恚的人,他的死亡會善好,他的命終會善好。長者,就像一座屋頂良好的尖頂屋,屋頂不懷瞋恚,椽子不懷瞋恚,墻壁不懷瞋恚;長者,同樣地,當心不懷瞋恚時,身業也不懷瞋恚,語業也不懷瞋恚,意業也不懷瞋恚。對於身業不懷瞋恚、語業不懷瞋恚、意業不懷瞋恚的人,他的死亡會善好,他的命終會善好。" 第八

  3. 第一因緣經
  4. "諸比丘,有這三種因緣導致業的生起。哪三種?貪是導致業生起的因緣,嗔是導致業生起的因緣,癡是導致業生起的因緣。諸比丘,由貪所造的業,源於貪,以貪為因,以貪為生起,這業是不善的,這業是有過失的,這業有苦果報,這業導致業的生起,不導致業的滅盡。諸比丘,由嗔所造的業,源於嗔,以嗔為因,以嗔為生起,這業是不善的,這業是有過失的,這業有苦果報,這業導致業的生起,不導致業的滅盡。諸比丘,由癡所造的業,源於癡,以癡為因,以癡為生起,這業是不善的,這業是有過失的,這業有苦果報,這業導致業的生起,不導致業的滅盡。諸比丘,這就是導致業生起的三種因緣。 諸比丘,有這三種因緣導致業的生起。哪三種?無貪是導致業生起的因緣,無嗔是導致業生起的因緣,無癡是導致業生起的因緣。諸比丘,由無貪所造的業,源於無貪,以無貪為因,以無貪為生起,這業是善的,這業是無過失的,這業有樂果報,這業導致業的滅盡,不導致業的生起。諸比丘,由無嗔所造的業,源於無嗔,以無嗔為因,以無嗔為生起,這業是善的,這業是無過失的,這業有樂果報,這業導致業的滅盡,不導致業的生起。諸比丘,由無癡所造的業,源於無癡,以無癡為因,以無癡為生起,這業是善的,這業是無過失的,這業有樂果報,這業導致業的滅盡,不導致業的生起。諸比丘,這就是導致業生起的三種因緣。" 第九

  5. 第二因緣經

  6. 『『Tīṇimāni , bhikkhave, nidānāni kammānaṃ samudayāya. Katamāni tīṇi? Atīte, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha chando jāyati; anāgate, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha chando jāyati; paccuppanne, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha chando jāyati. Kathañca, bhikkhave, atīte chandarāgaṭṭhāniye dhamme ārabbha chando jāyati? Atīte, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha cetasā anuvitakketi anuvicāreti. Tassa atīte chandarāgaṭṭhāniye dhamme ārabbha cetasā anuvitakkayato anuvicārayato chando jāyati. Chandajāto tehi dhammehi saṃyutto hoti. Etamahaṃ, bhikkhave, saṃyojanaṃ vadāmi yo cetaso sārāgo. Evaṃ kho, bhikkhave, atīte chandarāgaṭṭhāniye dhamme ārabbha chando jāyati.

『『Kathañca, bhikkhave, anāgate chandarāgaṭṭhāniye dhamme ārabbha chando jāyati? Anāgate, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha cetasā anuvitakketi anuvicāreti. Tassa anāgate chandarāgaṭṭhāniye dhamme ārabbha cetasā anuvitakkayato anuvicārayato chando jāyati. Chandajāto tehi dhammehi saṃyutto hoti. Etamahaṃ, bhikkhave, saṃyojanaṃ vadāmi yo cetaso sārāgo. Evaṃ kho, bhikkhave, anāgate chandarāgaṭṭhāniye dhamme ārabbha chando jāyati.

『『Kathañca, bhikkhave, paccuppanne chandarāgaṭṭhāniye dhamme ārabbha chando jāyati? Paccuppanne, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha cetasā anuvitakketi anuvicāreti. Tassa paccuppanne chandarāgaṭṭhāniye dhamme ārabbha cetasā anuvitakkayato anuvicārayato chando jāyati. Chandajāto tehi dhammehi saṃyutto hoti. Etamahaṃ, bhikkhave, saṃyojanaṃ vadāmi yo cetaso sārāgo. Evaṃ kho, bhikkhave, paccuppanne chandarāgaṭṭhāniye dhamme ārabbha chando jāyati. Imāni kho, bhikkhave, tīṇi nidānāni kammānaṃ samudayāya.

『『Tīṇimāni , bhikkhave, nidānāni kammānaṃ samudayāya. Katamāni tīṇi? Atīte, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati; anāgate bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati; paccuppanne, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati. Kathañca, bhikkhave, atīte chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati? Atītānaṃ, bhikkhave, chandarāgaṭṭhāniyānaṃ dhammānaṃ āyatiṃ vipākaṃ pajānāti. Āyatiṃ vipākaṃ viditvā tadabhinivatteti. Tadabhinivattetvā [tadabhinivajjeti, tadabhinivajjetvā (sī. syā. kaṃ.)] cetasā abhinivijjhitvā [abhivirājetvā (sī. syā. kaṃ. pī.)] paññāya ativijjha [abhinivijjha (ka.)] passati. Evaṃ kho, bhikkhave, atīte chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati.

『『Kathañca, bhikkhave, anāgate chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati? Anāgatānaṃ, bhikkhave, chandarāgaṭṭhāniyānaṃ dhammānaṃ āyatiṃ vipākaṃ pajānāti. Āyatiṃ vipākaṃ viditvā tadabhinivatteti. Tadabhinivattetvā cetasā abhinivijjhitvā paññāya ativijjha passati. Evaṃ kho, bhikkhave, anāgate chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati.

『『Kathañca, bhikkhave, paccuppanne chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati? Paccuppannānaṃ, bhikkhave, chandarāgaṭṭhāniyānaṃ dhammānaṃ āyatiṃ vipākaṃ pajānāti, āyatiṃ vipākaṃ viditvā tadabhinivatteti, tadabhinivattetvā cetasā abhinivijjhitvā paññāya ativijjha passati. Evaṃ kho, bhikkhave, paccuppanne chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati. Imāni kho, bhikkhave, tīṇi nidānāni kammānaṃ samudayāyā』』ti. Dasamaṃ.

Sambodhavaggo paṭhamo.

  1. "諸比丘,有這三種因緣導致業的生起。哪三種?諸比丘,緣於過去的欲貪之處法而生起慾望;諸比丘,緣于未來的欲貪之處法而生起慾望;諸比丘,緣于現在的欲貪之處法而生起慾望。諸比丘,如何緣於過去的欲貪之處法而生起慾望?諸比丘,他以心思維、考察過去的欲貪之處法。當他以心思維、考察過去的欲貪之處法時,慾望生起。慾望生起后,他與那些法相應。諸比丘,我說這是結縛,即心的貪著。諸比丘,這就是如何緣於過去的欲貪之處法而生起慾望。 諸比丘,如何緣于未來的欲貪之處法而生起慾望?諸比丘,他以心思維、考察未來的欲貪之處法。當他以心思維、考察未來的欲貪之處法時,慾望生起。慾望生起后,他與那些法相應。諸比丘,我說這是結縛,即心的貪著。諸比丘,這就是如何緣于未來的欲貪之處法而生起慾望。 諸比丘,如何緣于現在的欲貪之處法而生起慾望?諸比丘,他以心思維、考察現在的欲貪之處法。當他以心思維、考察現在的欲貪之處法時,慾望生起。慾望生起后,他與那些法相應。諸比丘,我說這是結縛,即心的貪著。諸比丘,這就是如何緣于現在的欲貪之處法而生起慾望。諸比丘,這就是導致業生起的三種因緣。 諸比丘,有這三種因緣導致業的生起。哪三種?諸比丘,緣於過去的欲貪之處法而不生起慾望;諸比丘,緣于未來的欲貪之處法而不生起慾望;諸比丘,緣于現在的欲貪之處法而不生起慾望。諸比丘,如何緣於過去的欲貪之處法而不生起慾望?諸比丘,他了知過去的欲貪之處法的未來果報。了知未來果報后,他遠離它。遠離它后,他以心洞察,以智慧透視。諸比丘,這就是如何緣於過去的欲貪之處法而不生起慾望。 諸比丘,如何緣于未來的欲貪之處法而不生起慾望?諸比丘,他了知未來的欲貪之處法的未來果報。了知未來果報后,他遠離它。遠離它后,他以心洞察,以智慧透視。諸比丘,這就是如何緣于未來的欲貪之處法而不生起慾望。 諸比丘,如何緣于現在的欲貪之處法而不生起慾望?諸比丘,他了知現在的欲貪之處法的未來果報。了知未來果報后,他遠離它。遠離它后,他以心洞察,以智慧透視。諸比丘,這就是如何緣于現在的欲貪之處法而不生起慾望。諸比丘,這就是導致業生起的三種因緣。" 第十 正覺品第一

Tassuddānaṃ –

Pubbeva duve assādā, samaṇo ruṇṇapañcamaṃ;

Atitti dve ca vuttāni, nidānāni apare duveti.

這是其摘要： 前面兩經論味著，沙門為第五哭泣； 不滿足有兩經說，另有兩經論因緣。