B0102040404cakkavaggo（輪品）

Cakkavaggo
Cakkasuttaṃ
『『Cattārimāni , bhikkhave, cakkāni, yehi samannāgatānaṃ devamanussānaṃ catucakkaṃ vattati, yehi samannāgatā devamanussā nacirasseva mahantattaṃ vepullattaṃ pāpuṇanti bhogesu. Katamāni cattāri? Patirūpadesavāso, sappurisāvassayo [sappurisūpassayo (sī. syā. kaṃ. pī.)], attasammāpaṇidhi, pubbe ca katapuññatā – imāni kho, bhikkhave, cattāri cakkāni, yehi samannāgatānaṃ devamanussānaṃ catucakkaṃ vattati, yehi samannāgatā devamanussā nacirasseva mahantattaṃ vepullattaṃ pāpuṇanti bhogesū』』ti.

『『Patirūpe vase dese, ariyamittakaro siyā;

Sammāpaṇidhisampanno, pubbe puññakato naro;

Dhaññaṃ dhanaṃ yaso kitti, sukhañcetaṃdhivattatī』』ti. paṭhamaṃ;

Saṅgahasuttaṃ
『『Cattārimāni, bhikkhave, saṅgahavatthūni. Katamāni cattāri? Dānaṃ, peyyavajjaṃ, atthacariyā, samānattatā – imāni kho, bhikkhave, cattāri saṅgahavatthūnī』』ti.

『『Dānañca peyyavajjañca [saṅgahe (aṭṭhakathāyaṃ pāṭhantaraṃ) dī. ni. 3.273 passitabbaṃ], atthacariyā ca yā idha;

Samānattatā ca dhammesu, tattha tattha yathārahaṃ;

Ete kho saṅgahā loke, rathassāṇīva yāyato.

『『Ete ca saṅgahā nāssu, na mātā puttakāraṇā;

Labhetha mānaṃ pūjaṃ vā, pitā vā puttakāraṇā.

『『Yasmā ca saṅgahā [saṅgahe (aṭṭhakathāyaṃ pāṭhantaraṃ) dī. ni. 3.273 passitabbaṃ] ete, samavekkhanti paṇḍitā;

Tasmā mahattaṃ papponti, pāsaṃsā ca bhavanti te』』ti. dutiyaṃ;

Sīhasuttaṃ
『『Sīho , bhikkhave, migarājā sāyanhasamayaṃ āsayā nikkhamati. Āsayā nikkhamitvā vijambhati. Vijambhitvā samantā catuddisā anuviloketi. Samantā catuddisā anuviloketvā tikkhattuṃ sīhanādaṃ nadati. Tikkhattuṃ sīhanādaṃ naditvā gocarāya pakkamati. Ye kho pana te, bhikkhave, tiracchānagatā pāṇā sīhassa migarañño nadato saddaṃ suṇanti, te yebhuyyena bhayaṃ saṃvegaṃ santāsaṃ āpajjanti. Bilaṃ bilāsayā pavisanti, dakaṃ dakāsayā [udakaṃ udakāsayā (ka.) saṃ. ni. 3.78; paṭi. ma. aṭṭha. 1.1.37 passitabbaṃ] pavisanti, vanaṃ vanāsayā pavisanti, ākāsaṃ pakkhino bhajanti . Yepi te, bhikkhave, rañño nāgā gāmanigamarājadhānīsu daḷhehi varattehi bandhanehi baddhā, tepi tāni bandhanāni sañchinditvā sampadāletvā bhītā muttakarīsaṃ cajamānā yena vā tena vā palāyanti. Evaṃ mahiddhiko kho, bhikkhave, sīho migarājā tiracchānagatānaṃ pāṇānaṃ, evaṃ mahesakkho evaṃ mahānubhāvo.

『『Evamevaṃ kho, bhikkhave, yadā tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā, so dhammaṃ deseti – 『iti sakkāyo, iti sakkāyasamudayo, iti sakkāyanirodho [sakkāyassa atthaṅgamo (aṭṭha., saṃ. ni. 3.78) 『『sakkāyanirodhagāminī』』ti pacchimapadaṃ pana passitabbaṃ], iti sakkāyanirodhagāminī paṭipadā』ti. Yepi te, bhikkhave, devā dīghāyukā vaṇṇavanto sukhabahulā uccesu vimānesu ciraṭṭhitikā, tepi tathāgatassa dhammadesanaṃ sutvā yebhuyyena bhayaṃ saṃvegaṃ santāsaṃ āpajjanti – 『aniccā vata kira, bho, mayaṃ samānā niccamhāti amaññimha; addhuvā vata kira, bho, mayaṃ samānā dhuvamhāti amaññimha; asassatā vata kira, bho, mayaṃ samānā sassatamhāti amaññimha. Mayaṃ kira, bho, aniccā addhuvā asassatā sakkāyapariyāpannā』ti. Evaṃ mahiddhiko kho, bhikkhave, tathāgato sadevakassa lokassa, evaṃ mahesakkho evaṃ mahānubhāvo』』ti.

『『Yadā buddho abhiññāya, dhammacakkaṃ pavattayī;

Sadevakassa lokassa, satthā appaṭipuggalo.

『『Sakkāyañca nirodhañca, sakkāyassa ca sambhavaṃ;

Ariyañcaṭṭhaṅgikaṃ maggaṃ, dukkhūpasamagāminaṃ.

『『Yepi dīghāyukā devā, vaṇṇavanto yasassino;

Bhītā santāsamāpāduṃ, sīhassevi』taremigā.

『『Avītivattā sakkāyaṃ, aniccā kira bho mayaṃ;

Sutvā arahato vākyaṃ, vippamuttassa tādino』』ti [saṃ. ni. 3.78]. tatiyaṃ;

Aggappasādasuttaṃ
『『Cattārome, bhikkhave, aggappasādā. Katame cattāro? Yāvatā, bhikkhave, sattā apadā vā dvipadā [dipadā (sī. pī.) a. ni.

以下是對原文的完整直譯： 4. 輪品 1. 輪經 "比丘們，有四種輪，具備這些輪的天人四輪轉動，具備這些輪的天人不久就能在財富上達到偉大和豐盛。哪四種呢？住在適宜的地方、親近善人、正確地安立自己、過去所作的善業 - 比丘們，這就是四種輪，具備這些輪的天人四輪轉動，具備這些輪的天人不久就能在財富上達到偉大和豐盛。" "居住在適宜的地方，結交高尚的朋友，正確地安立自己，過去曾行善業的人；穀物、財富、名聲、聲譽，以及快樂，這些都會增長。" 第一經 2. 攝受經 "比丘們，有四種攝受事。哪四種呢？佈施、愛語、利行、同事 - 比丘們，這就是四種攝受事。" "佈施和愛語，以及在此的利行；在各種情況下的同事，都是恰當的；這些在世間是攝受，如同行進中車輪的軸心。若沒有這些攝受，母親不會因孩子而得到尊敬或供養，父親也不會因孩子而得到。因為智者考慮到這些攝受，所以他們達到偉大，並受到讚美。" 第二經 3. 獅子經 "比丘們，獅子百獸之王在傍晚時分從棲處出來。出來后伸展身體。伸展后環顧四方。環顧四方后發出三聲獅子吼。發出三聲獅子吼后出去覓食。比丘們，那些聽到獅子百獸之王吼叫聲的動物，大多陷入恐懼、震驚、驚恐。洞穴棲息的進入洞穴，水中棲息的進入水中，森林棲息的進入森林，飛鳥則飛向空中。比丘們，即使是在村鎮王城中被牢固皮帶綁住的王家大象，也會掙斷那些繩索，恐懼地排泄糞尿，逃向四方。比丘們，獅子百獸之王對其他動物有如此大的威力，如此大的威勢，如此大的威能。同樣地，比丘們，當如來出現於世，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、世尊時，他宣說法：'這是有身，這是有身集，這是有身滅，這是趣向有身滅的道路。'比丘們，即使是那些長壽、容貌美好、多享快樂、長久住在高處宮殿中的天神，聽到如來的說法后，大多也會陷入恐懼、震驚、驚恐：'原來我們是無常的，卻以為自己是常的；原來我們是不穩固的，卻以為自己是穩固的；原來我們是非恒常的，卻以為自己是恒常的。原來我們是無常的、不穩固的、非恒常的，包含在有身之中。'比丘們，如來對包括天界在內的世間有如此大的威力，如此大的威勢，如此大的威能。" "當佛以證知轉法輪時，他是包括天界在內世間的導師，無與倫比。他說明有身及其滅盡，以及有身的生起；還有那趣向苦滅的八支聖道。即使是長壽的天神，容貌美好、有名聲的，也會恐懼驚慌，如其他動物聽到獅子吼。他們尚未超越有身，'原來我們是無常的'，聽到阿羅漢的話語，那位已解脫、如如不動者。" 第三經 4. 最上凈信經 "比丘們，有四種最上凈信。哪四種呢？比丘們，就所有無足、兩足、

5.32; itivu. 90] vā catuppadā vā bahuppadā vā rūpino vā arūpino vā saññino vā asaññino vā nevasaññināsaññino vā, tathāgato tesaṃ aggamakkhāyati arahaṃ sammāsambuddho. Ye, bhikkhave, buddhe pasannā, agge te pasannā. Agge kho pana pasannānaṃ aggo vipāko hoti.

『『Yāvatā, bhikkhave, dhammā saṅkhatā, ariyo aṭṭhaṅgiko maggo tesaṃ aggamakkhāyati. Ye, bhikkhave, ariye aṭṭhaṅgike magge pasannā, agge te pasannā. Agge kho pana pasannānaṃ aggo vipāko hoti.

『『Yāvatā, bhikkhave, dhammā saṅkhatā vā asaṅkhatā vā, virāgo tesaṃ aggamakkhāyati, yadidaṃ madanimmadano pipāsavinayo ālayasamugghāto vaṭṭupacchedo taṇhākkhayo virāgo nirodho nibbānaṃ. Ye, bhikkhave, virāge dhamme pasannā, agge te pasannā. Agge kho pana pasannānaṃ aggo vipāko hoti.

『『Yāvatā , bhikkhave, saṅghā vā gaṇā vā, tathāgatasāvakasaṅgho tesaṃ aggamakkhāyati, yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa. Ye , bhikkhave, saṅghe pasannā , agge te pasannā. Agge kho pana pasannānaṃ aggo vipāko hoti. Ime kho, bhikkhave, cattāro aggappasādā』』ti.

『『Aggato ve pasannānaṃ, aggaṃ dhammaṃ vijānataṃ;

Agge buddhe pasannānaṃ, dakkhiṇeyye anuttare.

『『Agge dhamme pasannānaṃ, virāgūpasame sukhe;

Agge saṅghe pasannānaṃ, puññakkhette anuttare.

『『Aggasmiṃ dānaṃ dadataṃ, aggaṃ puññaṃ pavaḍḍhati;

Aggaṃ āyu ca vaṇṇo ca, yaso kitti sukhaṃ balaṃ.

『『Aggassa dātā medhāvī, aggadhammasamāhito;

Devabhūto manusso vā, aggappatto pamodatī』』ti [itivu. 90]. catutthaṃ;

Vassakārasuttaṃ

5.32; "四足、多足的眾生,有色或無色,有想或無想或非想非非想,如來被稱為其中最上者,是阿羅漢、正等正覺。比丘們,對佛有凈信者,是對最上者有凈信。對最上者有凈信者,會得最上的果報。比丘們,就所有有為法而言,八支聖道被稱為其中最上。比丘們,對八支聖道有凈信者,是對最上者有凈信。對最上者有凈信者,會得最上的果報。比丘們,就所有有為法和無為法而言,離欲被稱為其中最上,也就是消除憍慢、止息渴愛、根除執著、斷絕輪迴、滅盡貪愛、離欲、寂滅、涅槃。比丘們,對離欲法有凈信者,是對最上者有凈信。對最上者有凈信者,會得最上的果報。比丘們,就所有僧團或團體而言,如來的聲聞僧團被稱為其中最上,也就是四雙八輩,這是世尊的聲聞僧團,值得供養、值得款待、值得佈施、值得合掌,是世間無上的福田。比丘們,對僧團有凈信者,是對最上者有凈信。對最上者有凈信者,會得最上的果報。比丘們,這就是四種最上凈信。" "對最上者有凈信,了知最上法, 對最上佛有凈信,無上應供養者。對最上法有凈信,離欲寂靜安樂, 對最上僧有凈信,無上福田。佈施最上者,最上福德增長, 最上壽命、容色、名聲、聲譽、快樂、力量。智者施予最上者,專注于最上法, 無論生為天或人,達到最上處而歡喜。" 第四經 5. 雨季經

Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho vassakāro brāhmaṇo magadhamahāmatto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vassakāro brāhmaṇo magadhamahāmatto bhagavantaṃ etadavoca –

『『Catūhi kho mayaṃ, bho gotama, dhammehi samannāgataṃ mahāpaññaṃ mahāpurisaṃ paññāpema . Katamehi catūhi? Idha, bho gotama, bahussuto hoti tassa tasseva sutajātassa tassa tasseva kho pana bhāsitassa atthaṃ jānāti – 『ayaṃ imassa bhāsitassa attho, ayaṃ imassa bhāsitassa attho』ti. Satimā kho pana hoti cirakatampi cirabhāsitampi saritā anussaritā yāni kho pana tāni gahaṭṭhakāni kiṃkaraṇīyāni, tattha dakkho hoti analaso, tatrupāyāya vīmaṃsāya samannāgato alaṃ kātuṃ alaṃ saṃvidhātuṃ. Imehi kho mayaṃ, bho gotama, catūhi dhammehi samannāgataṃ mahāpaññaṃ mahāpurisaṃ paññāpema. Sace me [sace pana me (sī. ka.), sace me pana (pī.)], bho gotama, anumoditabbaṃ anumodatu me bhavaṃ gotamo; sace pana me, bho gotama, paṭikkositabbaṃ paṭikkosatu me bhavaṃ gotamo』』ti.

『『Neva kho tyāhaṃ, brāhmaṇa, anumodāmi na paṭikkosāmi . Catūhi kho ahaṃ, brāhmaṇa, dhammehi samannāgataṃ mahāpaññaṃ mahāpurisaṃ paññāpemi. Katamehi catūhi? Idha, brāhmaṇa, bahujanahitāya paṭipanno hoti bahujanasukhāya; bahussa janatā ariye ñāye patiṭṭhāpitā, yadidaṃ kalyāṇadhammatā kusaladhammatā. So yaṃ vitakkaṃ ākaṅkhati vitakketuṃ taṃ vitakkaṃ vitakketi, yaṃ vitakkaṃ nākaṅkhati vitakketuṃ na taṃ vitakkaṃ vitakketi; yaṃ saṅkappaṃ ākaṅkhati saṅkappetuṃ taṃ saṅkappaṃ saṅkappeti, yaṃ saṅkappaṃ nākaṅkhati saṅkappetuṃ na taṃ saṅkappaṃ saṅkappeti. Iti cetovasippatto hoti vitakkapathe. Catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī. Āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Neva kho tyāhaṃ, brāhmaṇa, anumodāmi na pana paṭikkosāmi. Imehi kho ahaṃ, brāhmaṇa, catūhi dhammehi samannāgataṃ mahāpaññaṃ mahāpurisaṃ paññāpemī』』ti.

『『Acchariyaṃ, bho gotama, abbhutaṃ, bho gotama! Yāva subhāsitaṃ cidaṃ bhotā gotamena. Imehi ca mayaṃ, bho gotama, catūhi dhammehi samannāgataṃ bhavantaṃ gotamaṃ dhārema; bhavañhi gotamo bahujanahitāya paṭipanno bahujanasukhāya; bahu te [bahussa (syā. kaṃ. ka.)] janatā ariye ñāye patiṭṭhāpitā, yadidaṃ kalyāṇadhammatā kusaladhammatā. Bhavañhi gotamo yaṃ vitakkaṃ ākaṅkhati vitakketuṃ taṃ vitakkaṃ vitakketi, yaṃ vitakkaṃ nākaṅkhati vitakketuṃ na taṃ vitakkaṃ vitakketi, yaṃ saṅkappaṃ ākaṅkhati saṅkappetuṃ taṃ saṅkappaṃ saṅkappeti, yaṃ saṅkappaṃ nākaṅkhati saṅkappetuṃ na taṃ saṅkappaṃ saṅkappeti. Bhavañhi gotamo cetovasippatto vitakkapathe. Bhavañhi gotamo catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī akicchalābhī akasiralābhī . Bhavañhi gotamo āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī』』ti.

『『Addhā kho tyāhaṃ, brāhmaṇa, āsajja upanīya vācā bhāsitā. Api ca, tyāhaṃ byākarissāmi – 『ahañhi, brāhmaṇa, bahujanahitāya paṭipanno bahujanasukhāya; bahu me [bahussa (syā. kaṃ. ka.)] janatā ariye ñāye patiṭṭhāpitā, yadidaṃ kalyāṇadhammatā kusaladhammatā. Ahañhi, brāhmaṇa, yaṃ vitakkaṃ ākaṅkhāmi vitakketuṃ taṃ vitakkaṃ vitakkemi, yaṃ vitakkaṃ nākaṅkhāmi vitakketuṃ na taṃ vitakkaṃ vitakkemi , yaṃ saṅkappaṃ ākaṅkhāmi saṅkappetuṃ taṃ saṅkappaṃ saṅkappemi, yaṃ saṅkappaṃ nākaṅkhāmi saṅkappetuṃ na taṃ saṅkappaṃ saṅkappemi. Ahañhi, brāhmaṇa, cetovasippatto vitakkapathe. Ahañhi, brāhmaṇa, catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī akicchalābhī akasiralābhī. Ahañhi, brāhmaṇa, āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharāmī』』』ti.

一時,世尊住在王舍城(現在的拉杰吉爾)竹林棲鼠處。那時,摩揭陀國大臣雨季婆羅門來到世尊所在之處。來到后,與世尊互相問候。寒暄敘舊后,坐在一旁。坐在一旁的摩揭陀國大臣雨季婆羅門對世尊如是說: "喬達摩先生,我們認為具備四種法的人是大智慧、大人物。哪四種呢?在此,喬達摩先生,他是多聞者,對所聞之事能知其義:'這是此語的意思,這是此語的意思'。他有記憶力,能記住、憶起很久以前所做、所說的事。對於在家人應做的事,他是熟練的、不懶惰的,具備思考和分析的能力,能夠做好、安排好。喬達摩先生,我們認為具備這四種法的人是大智慧、大人物。如果喬達摩先生認為應當隨喜,請隨喜;如果認為應當反對,請反對。" "婆羅門,我既不隨喜也不反對你。婆羅門,我認為具備四種法的人是大智慧、大人物。哪四種呢?在此,婆羅門,他為多數人的利益和快樂而實踐;他使許多人安住于聖者的方法,也就是善法、善巧法。他想要思考什麼就能思考什麼,不想要思考什麼就不思考什麼;他想要思維什麼就能思維什麼,不想要思維什麼就不思維什麼。如此,他在思路上得到自在。他能隨意、輕易、不費力地獲得四種增上心的現法樂住。他因諸漏盡,于現法中自證知、作證、具足住于無漏的心解脫、慧解脫。婆羅門,我既不隨喜也不反對你。婆羅門,我認為具備這四種法的人是大智慧、大人物。" "太奇妙了,喬達摩先生!太不可思議了,喬達摩先生!喬達摩先生說得太好了。喬達摩先生,我們認為您具備這四種法;因為喬達摩先生為多數人的利益和快樂而實踐;您使許多人安住于聖者的方法,也就是善法、善巧法。喬達摩先生想要思考什麼就能思考什麼,不想要思考什麼就不思考什麼;您想要思維什麼就能思維什麼,不想要思維什麼就不思維什麼。喬達摩先生在思路上得到自在。喬達摩先生能隨意、輕易、不費力地獲得四種增上心的現法樂住。喬達摩先生因諸漏盡,于現法中自證知、作證、具足住于無漏的心解脫、慧解脫。" "婆羅門,你確實說了直接、針對性的話。然而,我還是要向你解釋:'婆羅門,我為多數人的利益和快樂而實踐;我使許多人安住于聖者的方法,也就是善法、善巧法。婆羅門,我想要思考什麼就能思考什麼,不想要思考什麼就不思考什麼;我想要思維什麼就能思維什麼,不想要思維什麼就不思維什麼。婆羅門,我在思路上得到自在。婆羅門,我能隨意、輕易、不費力地獲得四種增上心的現法樂住。婆羅門,我因諸漏盡,于現法中自證知、作證、具足住于無漏的心解脫、慧解脫。'"

『『Yo vedi sabbasattānaṃ, maccupāsappamocanaṃ;

Hitaṃ devamanussānaṃ, ñāyaṃ dhammaṃ pakāsayi;

Yaṃ ve disvā ca sutvā ca, pasīdanti bahū janā [pasīdati bahujjano (sī. syā. kaṃ. pī.)].

『『Maggāmaggassa kusalo, katakicco anāsavo;

Buddho antimasārīro [antimadhārito (ka.)], 『『(mahāpañño) [( ) syā. potthake natthi] mahāpurisoti vuccatī』』ti. pañcamaṃ;

Doṇasuttaṃ
Ekaṃ samayaṃ bhagavā antarā ca ukkaṭṭhaṃ antarā ca setabyaṃ addhānamaggappaṭipanno hoti. Doṇopi sudaṃ brāhmaṇo antarā ca ukkaṭṭhaṃ antarā ca setabyaṃ addhānamaggappaṭipanno hoti. Addasā kho doṇo brāhmaṇo bhagavato pādesu cakkāni sahassārāni sanemikāni sanābhikāni sabbākāraparipūrāni; disvānassa etadahosi – 『『acchariyaṃ vata, bho, abbhutaṃ vata, bho! Na vatimāni manussabhūtassa padāni bhavissantī』』ti!! Atha kho bhagavā maggā okkamma aññatarasmiṃ rukkhamūle nisīdi pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. Atha kho doṇo brāhmaṇo bhagavato padāni anugacchanto addasa bhagavantaṃ aññatarasmiṃ rukkhamūle nisinnaṃ pāsādikaṃ pasādanīyaṃ santindriyaṃ santamānasaṃ uttamadamathasamathamanuppattaṃ dantaṃ guttaṃ saṃyatindriyaṃ [yatindriyaṃ (mahāva. 257)] nāgaṃ. Disvāna yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca –

『『Devo no bhavaṃ bhavissatī』』ti? 『『Na kho ahaṃ, brāhmaṇa, devo bhavissāmī』』ti. 『『Gandhabbo no bhavaṃ bhavissatī』』ti? 『『Na kho ahaṃ, brāhmaṇa, gandhabbo bhavissāmī』』ti. 『『Yakkho no bhavaṃ bhavissatī』』ti? 『『Na kho ahaṃ, brāhmaṇa, yakkho bhavissāmī』』ti. 『『Manusso no bhavaṃ bhavissatī』』ti? 『『Na kho ahaṃ, brāhmaṇa, manusso bhavissāmī』』ti.

『『『Devo no bhavaṃ bhavissatī』ti, iti puṭṭho samāno – 『na kho ahaṃ, brāhmaṇa, devo bhavissāmī』ti vadesi. 『Gandhabbo no bhavaṃ bhavissatī』ti, iti puṭṭho samāno – 『na kho ahaṃ, brāhmaṇa, gandhabbo bhavissāmī』ti vadesi. 『Yakkho no bhavaṃ bhavissatī』ti, iti puṭṭho samāno – 『na kho ahaṃ, brāhmaṇa, yakkho bhavissāmī』ti vadesi. 『Manusso no bhavaṃ bhavissatī』ti, iti puṭṭho samāno – 『na kho ahaṃ, brāhmaṇa, manusso bhavissāmī』ti vadesi. Atha ko carahi bhavaṃ bhavissatī』』ti?

『『Yesaṃ kho ahaṃ, brāhmaṇa, āsavānaṃ appahīnattā devo bhaveyyaṃ, te me āsavā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Yesaṃ kho ahaṃ, brāhmaṇa, āsavānaṃ appahīnattā gandhabbo bhaveyyaṃ… yakkho bhaveyyaṃ… manusso bhaveyyaṃ, te me āsavā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Seyyathāpi, brāhmaṇa, uppalaṃ vā padumaṃ vā puṇḍarīkaṃ vā udake jātaṃ udake saṃvaḍḍhaṃ udakā accuggamma tiṭṭhati anupalittaṃ udakena; evamevaṃ kho ahaṃ, brāhmaṇa, loke jāto loke saṃvaḍḍho lokaṃ abhibhuyya viharāmi anupalitto lokena. Buddhoti maṃ, brāhmaṇa, dhārehī』』ti.

『『Yena devūpapatyassa, gandhabbo vā vihaṅgamo;

Yakkhattaṃ yena gaccheyyaṃ, manussattañca abbaje;

Te mayhaṃ, āsavā khīṇā, viddhastā vinaḷīkatā.

『『Puṇḍarīkaṃ yathā vaggu, toyena nupalippati [nupalimpati (ka.)];

Nupalippāmi [nupalimpāmi (ka.)] lokena, tasmā buddhosmi brāhmaṇā』』ti. chaṭṭhaṃ;

Aparihāniyasuttaṃ

"他了知一切眾生,解脫死亡的羅網; 宣說有益於天人的,正確的法; 許多人見到和聽到他后,生起凈信。他善巧于道與非道,已完成所作,無漏, 佛陀具有最後身,被稱為大智慧、大人物。" 第五經 6. 陀那經 36. 一時,世尊在郁伽羅(Ukkaṭṭha)和舍多毗耶(Setabya)之間的大路上行走。陀那婆羅門也在郁伽羅和舍多毗耶之間的大路上行走。陀那婆羅門看到世尊足下有千輻輪相,有輪輞、輪轂,各方面都圓滿具足;看到后他想:"太奇妙了,太不可思議了!這些腳印一定不是人類的!"於是世尊離開大路,在一棵樹下坐下,結跏趺坐,身體正直,建立起面前的正念。陀那婆羅門跟隨世尊的腳印,看到世尊坐在一棵樹下,莊嚴令人生信,諸根寂靜,內心平靜,達到最高的調御與寂靜,調伏自己,守護諸根,如龍象。看到後走近世尊;走近后對世尊說: "尊者是天神嗎?" "婆羅門,我不是天神。" "尊者是乾闥婆嗎?" "婆羅門,我不是乾闥婆。" "尊者是夜叉嗎?" "婆羅門,我不是夜叉。" "尊者是人類嗎?" "婆羅門,我不是人類。" "當被問'尊者是天神嗎?'時,你回答'婆羅門,我不是天神。'當被問'尊者是乾闥婆嗎?'時,你回答'婆羅門,我不是乾闥婆。'當被問'尊者是夜叉嗎?'時,你回答'婆羅門,我不是夜叉。'當被問'尊者是人類嗎?'時,你回答'婆羅門,我不是人類。'那麼尊者到底是什麼呢?" "婆羅門,如果我有未斷除的漏而成為天神,那些漏已被我斷除,根除,如截斷多羅樹頭,成為非有,未來不再生起。婆羅門,如果我有未斷除的漏而成為乾闥婆...夜叉...人類,那些漏已被我斷除,根除,如截斷多羅樹頭,成為非有,未來不再生起。婆羅門,就像青蓮花、紅蓮花或白蓮花生於水中,長於水中,超出水面而住,不被水沾染;同樣地,婆羅門,我生於世間,長於世間,超越世間而住,不被世間所染。婆羅門,你應當記住我是佛陀。" "那些能使我轉生為天神,或成為飛行的乾闥婆, 或使我成為夜叉,或脫離人性的漏, 對我來說已經滅盡,被破壞,被根除。如同美麗的白蓮花,不被水沾染; 我不被世間所染,因此,婆羅門,我是佛陀。" 第六經 7. 不衰退經

『『Catūhi, bhikkhave, dhammehi samannāgato bhikkhu abhabbo parihānāya nibbānasseva santike. Katamehi catūhi? Idha, bhikkhave, bhikkhu sīlasampanno hoti, indriyesu guttadvāro hoti, bhojane mattaññū hoti, jāgariyaṃ anuyutto hoti.

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

『『Kathañca, bhikkhave, bhikkhu indriyesu guttadvāro hoti ? Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati; rakkhati cakkhundriyaṃ; cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati; rakkhati manindriyaṃ; manindriye saṃvaraṃ āpajjati. Evaṃ kho, bhikkhave, bhikkhu indriyesu guttadvāro hoti.

『『Kathañca , bhikkhave, bhikkhu bhojane mattaññū hoti? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso āhāraṃ āhāreti – 『neva davāya na madāya na maṇḍanāya na vibhūsanāya; yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsūparatiyā brahmacariyānuggahāya. Iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati, anavajjatā ca phāsuvihāro cā』ti. Evaṃ kho, bhikkhave, bhikkhu bhojane mattaññū hoti.

『『Kathañca , bhikkhave, bhikkhu jāgariyaṃ anuyutto hoti? Idha, bhikkhave, bhikkhu divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti; rattiyā paṭhamaṃ yāmaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti; rattiyā majjhimaṃ yāmaṃ dakkhiṇena passena sīhaseyyaṃ kappeti , pāde pādaṃ accādhāya, sato sampajāno uṭṭhānasaññaṃ manasi karitvā; rattiyā pacchimaṃ yāmaṃ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti. Evaṃ kho, bhikkhave, bhikkhu jāgariyaṃ anuyutto hoti. Imehi kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu abhabbo parihānāya, nibbānasseva santiketi.

『『Sīle patiṭṭhito bhikkhu, indriyesu ca saṃvuto;

Bhojanamhi ca mattaññū, jāgariyaṃ anuyuñjati.

『『Evaṃ vihārī ātāpī, ahorattamatandito;

Bhāvayaṃ kusalaṃ dhammaṃ, yogakkhemassa pattiyā.

『『Appamādarato bhikkhu, pamāde bhayadassi vā [bhayadassāvī (ka.) dha. pa. 32 dhammapadepi];

Abhabbo parihānāya, nibbānasseva santike』』ti. sattamaṃ;

Patilīnasuttaṃ
"比丘們,具備四法的比丘不可能衰退,只會接近涅槃。哪四法?在此,比丘們,比丘具足戒行,守護諸根門,飲食知量,專注警寤。比丘們,比丘如何具足戒行?在此,比丘們,比丘持戒,守護波羅提木叉律儀而住,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。比丘們,這就是比丘具足戒行。比丘們,比丘如何守護諸根門?在此,比丘們,比丘以眼見色時不取相,不取細相。因為若不守護眼根而住,貪憂等惡不善法就會流入,爲了防護它而實踐,守護眼根,在眼根上達到防護。以耳聞聲時...以鼻嗅香時...以舌嘗味時...以身觸所觸時...以意識法時不取相,不取細相。因為若不守護意根而住,貪憂等惡不善法就會流入,爲了防護它而實踐,守護意根,在意根上達到防護。比丘們,這就是比丘守護諸根門。比丘們,比丘如何飲食知量?在此,比丘們,比丘如理思維而食用食物 - '不為嬉戲,不為驕慢,不為裝飾,不為莊嚴;只是爲了這個身體的存續、維持,爲了止息傷害,爲了資助梵行。如此我將消除舊的感受,不生起新的感受,我將存活,無過且安住。'比丘們,這就是比丘飲食知量。比丘們,比丘如何專注警寤?在此,比丘們,比丘在白天經行、坐禪,凈化心中的障礙法;在初夜經行、坐禪,凈化心中的障礙法;在中夜右側臥如獅子,一足疊一足,具念正知,心中作意起身想;在後夜起身,經行、坐禪,凈化心中的障礙法。比丘們,這就是比丘專注警寤。比丘們,具備這四法的比丘不可能衰退,只會接近涅槃。" "比丘安住于戒,守護諸根, 飲食知量,專注警寤。如此精進不懈,日夜勤勉, 修習善法,為達安穩。樂於不放逸的比丘,見放逸的危險, 不可能衰退,只會接近涅槃。" 第七經
隱退經
『『Panuṇṇapaccekasacco [paṇunnapaccekasacco (?)], bhikkhave, bhikkhu 『samavayasaṭṭhesano passaddhakāyasaṅkhāro patilīno』ti vuccati. Kathañca, bhikkhave, bhikkhu panuṇṇapaccekasacco hoti? Idha, bhikkhave, bhikkhuno yāni tāni puthusamaṇabrāhmaṇānaṃ puthupaccekasaccāni, seyyathidaṃ – sassato lokoti vā, asassato lokoti vā, antavā lokoti vā, anantavā lokoti vā, taṃ jīvaṃ taṃ sarīranti vā, aññaṃ jīvaṃ aññaṃ sarīranti vā, hoti tathāgato paraṃ maraṇāti vā, na hoti tathāgato paraṃ maraṇāti vā, hoti ca na ca hoti tathāgato paraṃ maraṇāti vā, neva hoti na na hoti tathāgato paraṃ maraṇāti vā; sabbāni tāni nuṇṇāni honti panuṇṇāni cattāni vantāni muttāni pahīnāni paṭinissaṭṭhāni. Evaṃ kho, bhikkhave, bhikkhu panuṇṇapaccekasacco hoti.

『『Kathañca , bhikkhave, bhikkhu samavayasaṭṭhesano hoti? Idha, bhikkhave, bhikkhuno kāmesanā pahīnā hoti, bhavesanā pahīnā hoti, brahmacariyesanā paṭippassaddhā. Evaṃ kho, bhikkhave, bhikkhu samavayasaṭṭhesano hoti.

『『Kathañca, bhikkhave, bhikkhu passaddhakāyasaṅkhāro hoti? Idha, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Evaṃ kho, bhikkhave, bhikkhu passaddhakāyasaṅkhāro hoti.

『『Kathañca, bhikkhave, bhikkhu patilīno hoti? Idha, bhikkhave, bhikkhuno asmimāno pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo. Evaṃ kho, bhikkhave, bhikkhu patilīno hoti. Panuṇṇapaccekasacco, bhikkhave, bhikkhu 『samavayasaṭṭhesano passaddhakāyasaṅkhāro patilīno』ti vuccatī』』ti.

[itivu. 55 itivuttakepi] 『『Kāmesanā bhavesanā, brahmacariyesanā saha;

Iti saccaparāmāso, diṭṭhiṭṭhānā samussayā.

[itivu. 55 itivuttakepi] 『『Sabbarāgavirattassa, taṇhakkhayavimuttino;

Esanā paṭinissaṭṭhā, diṭṭhiṭṭhānā samūhatā.

『『Sa ve santo sato bhikkhu, passaddho aparājito;

Mānābhisamayā buddho, patilīnoti vuccatī』』ti. aṭṭhamaṃ;

Ujjayasuttaṃ
Atha kho ujjayo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho ujjayo brāhmaṇo bhagavantaṃ etadavoca – 『『bhavampi no gotamo yaññaṃ vaṇṇetī』』ti ? 『『Na kho ahaṃ, brāhmaṇa, sabbaṃ yaññaṃ vaṇṇemi; na panāhaṃ, brāhmaṇa, sabbaṃ yaññaṃ na vaṇṇemi. Yathārūpe kho, brāhmaṇa, yaññe gāvo haññanti, ajeḷakā haññanti, kukkuṭasūkarā haññanti, vividhā pāṇā saṅghātaṃ āpajjanti; evarūpaṃ kho ahaṃ, brāhmaṇa, sārambhaṃ yaññaṃ na vaṇṇemi. Taṃ kissa hetu? Evarūpañhi, brāhmaṇa, sārambhaṃ yaññaṃ na upasaṅkamanti arahanto vā arahattamaggaṃ vā samāpannā.

『『Yathārūpe ca kho, brāhmaṇa, yaññe neva gāvo haññanti, na ajeḷakā haññanti, na kukkuṭasūkarā haññanti, na vividhā pāṇā saṅghātaṃ āpajjanti; evarūpaṃ kho ahaṃ, brāhmaṇa, nirārambhaṃ yaññaṃ vaṇṇemi, yadidaṃ niccadānaṃ anukulayaññaṃ. Taṃ kissa hetu? Evarūpañhi, brāhmaṇa, nirārambhaṃ yaññaṃ upasaṅkamanti arahanto vā arahattamaggaṃ vā samāpannā』』ti.

『『Assamedhaṃ purisamedhaṃ, sammāpāsaṃ vājapeyyaṃ niraggaḷaṃ ;

Mahāyaññā mahārambhā [sammāpāsaṃ vājapeyyaṃ; niraggaḷaṃ mahārambhā (pī.) saṃ. ni. 1.120], na te honti mahapphalā.

『『Ajeḷakā ca gāvo ca, vividhā yattha haññare;

Na taṃ sammaggatā yaññaṃ, upayanti mahesino.

『『Ye ca yaññā nirārambhā, yajanti anukulaṃ sadā;

Ajeḷakā ca gāvo ca, vividhā nettha haññare [nājeḷakā ca gāvo ca, vividhā yattha haññare (syā. kaṃ.)];

Tañca sammaggatā yaññaṃ, upayanti mahesino.

『『Etaṃ [evaṃ (syā. kaṃ.)] yajetha medhāvī, eso yañño mahapphalo;

Etaṃ [evaṃ (syā. kaṃ. ka.)] hi yajamānassa, seyyo hoti na pāpiyo;

Yañño ca vipulo hoti, pasīdanti ca devatā』』ti. navamaṃ;

Udāyīsuttaṃ
"比丘們,一位比丘被稱為'已捨棄個別真理、平等尋求、身行已輕安、隱退',是因為他已捨棄個別真理。比丘們,比丘如何已捨棄個別真理?在此,比丘們,比丘對於各種沙門婆羅門的各種個別真理,如'世界是常'或'世界是無常',或'世界有邊'或'世界無邊',或'命即是身'或'命異身異',或'如來死後存在'或'如來死後不存在',或'如來死後既存在又不存在',或'如來死後既非存在又非不存在';所有這些都被捨棄、拋棄、放下、吐出、解脫、斷除、遣離。比丘們,這就是比丘已捨棄個別真理。比丘們,比丘如何平等尋求?在此,比丘們,比丘已斷除對欲的尋求,已斷除對有的尋求,對梵行的尋求已平息。比丘們,這就是比丘平等尋求。比丘們,比丘如何身行已輕安?在此,比丘們,比丘舍樂舍苦,先前的喜憂已滅,進入不苦不樂、舍念清凈的第四禪而住。比丘們,這就是比丘身行已輕安。比丘們,比丘如何隱退?在此,比丘們,比丘的我慢已斷除,根除,如截斷多羅樹頭,成為非有,未來不再生起。比丘們,這就是比丘隱退。比丘們,一位比丘被稱為'已捨棄個別真理、平等尋求、身行已輕安、隱退'。" "對欲的尋求、對有的尋求,以及對梵行的尋求; 如此執著真理,建立在見解之上。對於離一切貪慾、因愛盡而解脫者, 尋求已遣離,見解的立足點已剷除。他實在是寂靜、具唸的比丘,輕安、不可征服, 因徹底了知我慢而覺悟,被稱為隱退。" 第八經
優阇耶經
那時,優阇耶婆羅門來到世尊處。來到后,與世尊互相問候。寒暄敘舊后,坐在一旁。坐在一旁的優阇耶婆羅門對世尊如是說:"喬達摩先生也讚美祭祀嗎?" "婆羅門,我不讚美所有的祭祀,但我也不是不讚美所有的祭祀。婆羅門,像這樣的祭祀中殺牛、殺羊羔、殺雞豬,各種生命遭到殺害;婆羅門,這樣有害的祭祀我不讚美。為什麼?婆羅門,阿羅漢或已入阿羅漢道者不會參與這樣有害的祭祀。但是,婆羅門,像這樣的祭祀中不殺牛、不殺羊羔、不殺雞豬,各種生命不遭殺害;婆羅門,這樣無害的祭祀我讚美,也就是經常佈施、家族祭祀。為什麼?婆羅門,阿羅漢或已入阿羅漢道者會參與這樣無害的祭祀。" "馬祭、人祭、投木祭、飲祭、無遮大施, 這些大祭祀、大傷害,不會有大果報。在那裡殺羊羔和牛,以及各種生命; 正道行者、大仙人不會參與那樣的祭祀。但那些無害的祭祀,常常按家族傳統舉行, 不殺羊羔和牛,也不殺各種生命; 正道行者、大仙人會參與那樣的祭祀。智者應舉行這樣的祭祀,這種祭祀有大果報; 對舉行這種祭祀的人來說,會更好而不會更壞; 祭祀會廣大,諸天也會歡喜。" 第九經
優陀夷經
Atha kho udāyī [udāyi (sabbattha)] brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā …pe… ekamantaṃ nisinno kho udāyī brāhmaṇo bhagavantaṃ etadavoca – 『『bhavampi no gotamo yaññaṃ vaṇṇetī』』ti? 『『Na kho ahaṃ, brāhmaṇa, sabbaṃ yaññaṃ vaṇṇemi; na panāhaṃ, brāhmaṇa, sabbaṃ yaññaṃ na vaṇṇemi. Yathārūpe kho, brāhmaṇa, yaññe gāvo haññanti, ajeḷakā haññanti, kukkuṭasūkarā haññanti, vividhā pāṇā saṅghātaṃ āpajjanti; evarūpaṃ kho ahaṃ, brāhmaṇa, sārambhaṃ yaññaṃ na vaṇṇemi. Taṃ kissa hetu? Evarūpañhi, brāhmaṇa, sārambhaṃ yaññaṃ na upasaṅkamanti arahanto vā arahattamaggaṃ vā samāpannā.

『『Yathārūpe ca kho, brāhmaṇa, yaññe neva gāvo haññanti, na ajeḷakā haññanti, na kukkuṭasūkarā haññanti, na vividhā pāṇā saṅghātaṃ āpajjanti; evarūpaṃ kho ahaṃ, brāhmaṇa, nirārambhaṃ yaññaṃ vaṇṇemi , yadidaṃ niccadānaṃ anukulayaññaṃ. Taṃ kissa hetu? Evarūpañhi, brāhmaṇa, nirārambhaṃ yaññaṃ upasaṅkamanti arahanto vā arahattamaggaṃ vā samāpannā』』ti.

『『Abhisaṅkhataṃ nirārambhaṃ, yaññaṃ kālena kappiyaṃ;

Tādisaṃ upasaṃyanti, saññatā brahmacārayo.

『『Vivaṭacchadā [vivattacchadā (sī. pī.), vivaṭṭacchadā (ka.)] ye loke, vītivattā kulaṃ gatiṃ;

Yaññametaṃ pasaṃsanti, buddhā yaññassa [puññassa (syā. kaṃ. pī.)] kovidā.

『『Yaññe vā yadi vā saddhe, habyaṃ [havyaṃ (sī. pī.), huññaṃ (syā. kaṃ.)] katvā yathārahaṃ;

Pasannacitto yajati [pasannacittā yajanti (ka.)], sukhette brahmacārisu.

『『Suhutaṃ suyiṭṭhaṃ suppattaṃ [sampattaṃ (syā. kaṃ. ka.)], dakkhiṇeyyesu yaṃ kataṃ;

Yañño ca vipulo hoti, pasīdanti ca devatā.

『『Evaṃ [etaṃ (ka.) a. ni.

那時,優陀夷婆羅門來到世尊處。來到后,與世尊...坐在一旁。坐在一旁的優陀夷婆羅門對世尊如是說:"喬達摩先生也讚美祭祀嗎?" "婆羅門,我不讚美所有的祭祀,但我也不是不讚美所有的祭祀。婆羅門,像這樣的祭祀中殺牛、殺羊羔、殺雞豬,各種生命遭到殺害;婆羅門,這樣有害的祭祀我不讚美。為什麼?婆羅門,阿羅漢或已入阿羅漢道者不會參這樣有害的祭祀。但是,婆羅門,像這樣的祭祀中不殺牛、不殺羊羔、不殺雞豬,各種生命不遭殺害;婆羅門,這樣無害的祭祀我讚美,也就是經常佈施、家族祭祀。為什麼?婆羅門,阿羅漢或已入阿羅漢道者會參與這樣無害的祭祀。" "精心準備、無害,適時舉行的祭祀, 自製的梵行者會參與這樣的祭祀。那些在世間揭開覆蓋、超越家族和趣處的人, 佛陀們精通祭祀,讚美這樣的祭祀。無論是在祭祀還是在信仰中,恰當地準備供品, 以清凈心祭祀,在梵行者這良田中。在應供養者中所做的,善獻、善祭、善施, 祭祀會廣大,諸天也會歡喜。

6.37] yajitvā medhāvī, saddho muttena cetasā;

Abyābajjhaṃ sukhaṃ lokaṃ, paṇḍito upapajjatī』』ti. dasamaṃ;

Cakkavaggo catuttho.

Tassuddānaṃ –

Cakko saṅgaho sīho, pasādo vassakārena pañcamaṃ;

Doṇo aparihāniyo patilīno, ujjayo udāyinā te dasāti.

以下是您要求的直譯： 6.37 智者祭祀后，信心者以解脫之心；無惱之樂世界，智者往生。第十；輪品第四。其摘要：輪、攝、獅、凈信，以雨作者為第五；斗、不衰退、隱退，優勝、優陀夷為十。