B0102040604devatāvaggo（天品）

Devatāvaggo
Sekhasuttaṃ
『『Chayime , bhikkhave, dhammā sekhassa bhikkhuno parihānāya saṃvattanti. Katame cha? Kammārāmatā , bhassārāmatā, niddārāmatā, saṅgaṇikārāmatā, indriyesu aguttadvāratā, bhojane amattaññutā – ime kho, bhikkhave, cha dhammā sekhassa bhikkhuno parihānāya saṃvattanti.

『『Chayime, bhikkhave, dhammā sekhassa bhikkhuno aparihānāya saṃvattanti. Katame cha? Na kammārāmatā, na bhassārāmatā, na niddārāmatā, na saṅgaṇikārāmatā, indriyesu guttadvāratā, bhojane mattaññutā – ime kho , bhikkhave, cha dhammā sekhassa bhikkhuno aparihānāya saṃvattantī』』ti. Paṭhamaṃ.

Paṭhamaaparihānasuttaṃ
Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho sā devatā bhagavantaṃ etadavoca –

『『Chayime, bhante, dhammā bhikkhuno aparihānāya saṃvattanti. Katame cha? Satthugāravatā, dhammagāravatā, saṅghagāravatā, sikkhāgāravatā, appamādagāravatā, paṭisanthāragāravatā [paṭisandhāragāravatā (ka.)] – ime kho, bhante, cha dhammā bhikkhuno aparihānāya saṃvattantī』』ti. Idamavoca sā devatā. Samanuñño satthā ahosi. Atha kho sā devatā 『『samanuñño me satthā』』ti bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi.

Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi – 『『imaṃ, bhikkhave, rattiṃ aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho, bhikkhave, sā devatā maṃ etadavoca – 『chayime, bhante, dhammā bhikkhuno aparihānāya saṃvattanti. Katame cha? Satthugāravatā, dhammagāravatā, saṅghagāravatā, sikkhāgāravatā, appamādagāravatā, paṭisanthāragāravatā – ime kho, bhante, cha dhammā bhikkhuno aparihānāya saṃvattantī』ti. Idamavoca, bhikkhave, sā devatā. Idaṃ vatvā maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyī』』ti.

『『Satthugaru dhammagaru, saṅghe ca tibbagāravo;

Appamādagaru bhikkhu, paṭisanthāragāravo;

Abhabbo parihānāya, nibbānasseva santike』』ti. dutiyaṃ;

Dutiyaaparihānasuttaṃ
『『Imaṃ, bhikkhave, rattiṃ aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho, bhikkhave, sā devatā maṃ etadavoca – 『chayime, bhante, dhammā bhikkhuno aparihānāya saṃvattanti. Katame cha? Satthugāravatā, dhammagāravatā, saṅghagāravatā, sikkhāgāravatā, hirigāravatā, ottappagāravatā – ime kho, bhante, cha dhammā bhikkhuno aparihānāya saṃvattantī』ti. Idamavoca, bhikkhave, sā devatā. Idaṃ vatvā maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyī』』ti.

『『Satthugaru dhammagaru, saṅghe ca tibbagāravo;

Hiriottappasampanno, sappatisso sagāravo;

Abhabbo parihānāya, nibbānasseva santike』』ti. tatiyaṃ;

Mahāmoggallānasuttaṃ
天神品
有學經
"諸比丘，這六法會導致有學比丘退失。是哪六法？樂於工作、樂於談話、樂於睡眠、樂於群聚、根門不防護、飲食不知量——諸比丘，這六法會導致有學比丘退失。諸比丘，這六法會導致有學比丘不退失。是哪六法？不樂於工作、不樂於談話、不樂於睡眠、不樂於群聚、根門善防護、飲食知量——諸比丘，這六法會導致有學比丘不退失。"
第一不退失經
於是，在深夜時分，一位容色殊勝的天神照亮整個祇園，來到世尊處。來到后，禮敬世尊，站在一旁。站在一旁的天神對世尊如是說： "尊者，這六法會導致比丘不退失。是哪六法？對師尊重、對法尊重、對僧團尊重、對學處尊重、對不放逸尊重、對接待尊重——尊者，這六法會導致比丘不退失。"這是那天神所說。導師表示認可。那天神知道"導師認可我"，禮敬世尊，右繞后即刻消失。那時，世尊在夜過後召集比丘們說："諸比丘，昨夜有一位容色殊勝的天神照亮整個祇園，來到我處。來到后，禮敬我，站在一旁。站在一旁的那天神對我如是說：'尊者，這六法會導致比丘不退失。是哪六法？對師尊重、對法尊重、對僧團尊重、對學處尊重、對不放逸尊重、對接待尊重——尊者，這六法會導致比丘不退失。'這是那天神所說。說完后，禮敬我，右繞后即刻消失。" "尊重導師與正法，深敬僧團住至誠，比丘尊重不放逸，對人接待亦恭敬，必不退失此功德，實已臨近涅槃境。"
第二不退失經
"諸比丘，昨夜有一位容色殊勝的天神照亮整個祇園，來到我處。來到后，禮敬我，站在一旁。站在一旁的那天神對我如是說：'尊者，這六法會導致比丘不退失。是哪六法？對師尊重、對法尊重、對僧團尊重、對學處尊重、對慚尊重、對愧尊重——尊者，這六法會導致比丘不退失。'這是那天神所說。說完后，禮敬我，右繞后即刻消失。" "尊重導師與正法，深敬僧團住至誠，具足慚愧有恭敬，謙遜尊重常自持，必不退失此功德，實已臨近涅槃境。"
目犍連經 [註：祇園(Jetavana)位於古印度舍衛城(今印度北方邦斯拉瓦斯提遺址)]
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho āyasmato mahāmoggallānassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – 『『katamesānaṃ devānaṃ evaṃ ñāṇaṃ hoti – 『sotāpannā nāma [sotāpannāmhā (sī.), sotāpannāmha (syā. kaṃ. pī.)] avinipātadhammā niyatā sambodhiparāyaṇā』』』ti ? Tena kho pana samayena tisso nāma bhikkhu adhunākālaṅkato aññataraṃ brahmalokaṃ upapanno hoti. Tatrapi naṃ evaṃ jānanti – 『『tisso brahmā mahiddhiko mahānubhāvo』』ti.

Atha kho āyasmā mahāmoggallāno – seyyathāpi nāma balavā puriso samiñjitaṃ [sammiñjitaṃ (sī. syā. kaṃ. pī.)] vā bāhaṃ pasāreyya pasāritaṃ vā bāhaṃ samiñjeyya, evamevaṃ – jetavane antarahito tasmiṃ brahmaloke pāturahosi. Addasā kho tisso brahmā āyasmantaṃ mahāmoggallānaṃ dūratova āgacchantaṃ. Disvāna āyasmantaṃ mahāmoggallānaṃ etadavoca – 『『ehi kho, mārisa moggallāna; svāgataṃ [sāgataṃ (sī.)], mārisa moggallāna; cirassaṃ kho, mārisa moggallāna; imaṃ pariyāyamakāsi, yadidaṃ idhāgamanāya. Nisīda, mārisa moggallāna, idamāsanaṃ paññatta』』nti. Nisīdi kho āyasmā mahāmoggallāno paññatte āsane. Tissopi kho brahmā āyasmantaṃ mahāmoggallānaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho tissaṃ brahmānaṃ āyasmā mahāmoggallāno etadavoca –

『『Katamesānaṃ kho, tissa, devānaṃ evaṃ ñāṇaṃ hoti – 『sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā』』』ti? 『『Cātumahārājikānaṃ kho, mārisa moggallāna, devānaṃ evaṃ ñāṇaṃ hoti – 『sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā』』』ti.

『『Sabbesaññeva nu kho, tissa, cātumahārājikānaṃ devānaṃ evaṃ ñāṇaṃ hoti – 『sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā』』』ti? 『『Na kho, mārisa moggallāna, sabbesaṃ cātumahārājikānaṃ devānaṃ evaṃ ñāṇaṃ hoti – 『sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā』ti. Ye kho te, mārisa moggallāna, cātumahārājikā devā buddhe aveccappasādena asamannāgatā dhamme aveccappasādena asamannāgatā saṅghe aveccappasādena asamannāgatā ariyakantehi sīlehi asamannāgatā na tesaṃ devānaṃ evaṃ ñāṇaṃ hoti – 『sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā』ti. Ye ca kho te, mārisa moggallāna, cātumahārājikā devā buddhe aveccappasādena samannāgatā, dhamme aveccappasādena samannāgatā, saṅghe aveccappasādena samannāgatā ariyakantehi sīlehi samannāgatā, tesaṃ evaṃ ñāṇaṃ hoti – 『sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā』』』ti.

『『Cātumahārājikānaññeva nu kho, tissa, devānaṃ evaṃ ñāṇaṃ hoti – 『sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā』ti udāhu tāvatiṃsānampi devānaṃ…pe… yāmānampi devānaṃ… tusitānampi devānaṃ… nimmānaratīnampi devānaṃ… paranimmitavasavattīnampi devānaṃ evaṃ ñāṇaṃ hoti – 『sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā』』』ti? 『『Paranimmitavasavattīnampi kho, mārisa moggallāna, devānaṃ evaṃ ñāṇaṃ hoti – 『sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā』』』ti.

『『Sabbesaññeva nu kho, tissa, paranimmitavasavattīnaṃ devānaṃ evaṃ ñāṇaṃ hoti – 『sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā』』』ti? 『『Na kho, mārisa moggallāna, sabbesaṃ paranimmitavasavattīnaṃ devānaṃ evaṃ ñāṇaṃ hoti – 『sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā』ti. Ye kho te, mārisa moggallāna, paranimmitavasavattī devā buddhe aveccappasādena asamannāgatā, dhamme aveccappasādena asamannāgatā, saṅghe aveccappasādena asamannāgatā, ariyakantehi sīlehi asamannāgatā, na tesaṃ devānaṃ evaṃ ñāṇaṃ hoti – 『sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā』ti. Ye ca kho te, mārisa moggallāna, paranimmitavasavattī devā buddhe aveccappasādena samannāgatā, dhamme aveccappasādena samannāgatā, saṅghe aveccappasādena samannāgatā, ariyakantehi sīlehi samannāgatā tesaṃ evaṃ ñāṇaṃ hoti – 『sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā』』』ti.

一時，世尊住在舍衛城（今印度北方邦斯拉瓦斯提遺址）祇園給孤獨園。當時，大目犍連尊者獨處靜坐時，心中生起如是思惟："是哪些天神有如此智慧，知道'我們是預流果者，必定不墮惡趣，決定趣向正覺'？"那時，有一位名叫帝須的比丘剛剛去世，轉生到某個梵天界。在那裡也都知道他是"大神通、大威力的帝須梵天"。於是大目犍連尊者，譬如壯士伸曲臂或曲伸臂之快，從祇園消失，出現在那梵天界中。帝須梵天遠遠地看見大目犍連尊者走來。看見后對大目犍連尊者如是說："來吧，朋友目犍連；歡迎，朋友目犍連；朋友目犍連，你好久沒有來這裡了。請坐，朋友目犍連，這是為你準備的座位。"大目犍連尊者坐在準備好的座位上。帝須梵天禮敬大目犍連尊者后，也坐在一旁。大目犍連尊者對坐在一旁的帝須梵天如是說： "帝須，是哪些天神有如此智慧，知道'預流果者必定不墮惡趣，決定趣向正覺'？""朋友目犍連，四大王天的天神有如此智慧，知道'預流果者必定不墮惡趣，決定趣向正覺'。" "帝須，是否所有四大王天的天神都有如此智慧，知道'預流果者必定不墮惡趣，決定趣向正覺'？""不是的，朋友目犍連，不是所有四大王天的天神都有如此智慧，知道'預流果者必定不墮惡趣，決定趣向正覺'。朋友目犍連，那些不具足對佛不壞信、不具足對法不壞信、不具足對僧不壞信、不具足聖者所愛戒的四大王天天神，他們沒有如此智慧，不知道'預流果者必定不墮惡趣，決定趣向正覺'。朋友目犍連，那些具足對佛不壞信、具足對法不壞信、具足對僧不壞信、具足聖者所愛戒的四大王天天神，他們有如此智慧，知道'預流果者必定不墮惡趣，決定趣向正覺'。" "帝須，是隻有四大王天的天神有如此智慧，知道'預流果者必定不墮惡趣，決定趣向正覺'，還是三十三天的天神……夜摩天的天神……兜率天的天神……化樂天的天神……他化自在天的天神也有如此智慧，知道'預流果者必定不墮惡趣，決定趣向正覺'？""朋友目犍連，他化自在天的天神也有如此智慧，知道'預流果者必定不墮惡趣，決定趣向正覺'。" "帝須，是否所有他化自在天的天神都有如此智慧，知道'預流果者必定不墮惡趣，決定趣向正覺'？""不是的，朋友目犍連，不是所有他化自在天的天神都有如此智慧，知道'預流果者必定不墮惡趣，決定趣向正覺'。朋友目犍連，那些不具足對佛不壞信、不具足對法不壞信、不具足對僧不壞信、不具足聖者所愛戒的他化自在天天神，他們沒有如此智慧，不知道'預流果者必定不墮惡趣，決定趣向正覺'。朋友目犍連，那些具足對佛不壞信、具足對法不壞信、具足對僧不壞信、具足聖者所愛戒的他化自在天天神，他們有如此智慧，知道'預流果者必定不墮惡趣，決定趣向正覺'。"

Atha kho āyasmā mahāmoggallāno tissassa brahmuno bhāsitaṃ abhinanditvā anumoditvā – 『『seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evamevaṃ – 『brahmaloke antarahito jetavane pāturahosī』』』ti. Catutthaṃ.

Vijjābhāgiyasuttaṃ
『『Chayime , bhikkhave, dhammā vijjābhāgiyā. Katame cha? Aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā, nirodhasaññā – ime kho, bhikkhave, cha dhammā vijjābhāgiyā』』ti. Pañcamaṃ.
Vivādamūlasuttaṃ

36.[dī. ni. 3.325; ma. ni. 3.44; cūḷava. 216] 『『Chayimāni, bhikkhave, vivādamūlāni. Katamāni cha? Idha, bhikkhave, bhikkhu kodhano hoti upanāhī. Yo so, bhikkhave, bhikkhu kodhano hoti upanāhī so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti. Yo so, bhikkhave, bhikkhu satthari agāravo viharati appatisso, dhamme agāravo viharati appatisso, saṅghe agāravo viharati appatisso, sikkhāya na paripūrakārī so saṅghe vivādaṃ janeti, yo hoti vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ. Evarūpaṃ ce tumhe, bhikkhave, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā samanupasseyyātha. Tatra tumhe, bhikkhave, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha. Evarūpaṃ ce tumhe, bhikkhave, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā na samanupasseyyātha, tatra tumhe, bhikkhave, tasseva pāpakassa vivādamūlassa āyatiṃ anavassavāya paṭipajjeyyātha. Evametassa pāpakassa vivādamūlassa pahānaṃ hoti. Evametassa pāpakassa vivādamūlassa āyatiṃ anavassavo hoti.

『『Puna caparaṃ, bhikkhave, bhikkhu makkhī hoti paḷāsī…pe… issukī hoti maccharī… saṭho hoti māyāvī… pāpiccho hoti micchādiṭṭhi… sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī. Yo so, bhikkhave, bhikkhu sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī, so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti. Yo so, bhikkhave, bhikkhu satthari agāravo viharati appatisso, dhamme…pe… saṅghe agāravo viharati appatisso, sikkhāya na paripūrakārī, so saṅghe vivādaṃ janeti, yo hoti vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ. Evarūpaṃ ce tumhe, bhikkhave, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā samanupasseyyātha. Tatra tumhe, bhikkhave, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha. Evarūpaṃ ce tumhe, bhikkhave, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā na samanupasseyyātha. Tatra tumhe, bhikkhave, tasseva pāpakassa vivādamūlassa āyatiṃ anavassavāya paṭipajjeyyātha. Evametassa pāpakassa vivādamūlassa pahānaṃ hoti. Evametassa pāpakassa vivādamūlassa āyatiṃ anavassavo hoti. Imāni kho, bhikkhave, cha vivādamūlānī』』ti. Chaṭṭhaṃ.

Chaḷaṅgadānasuttaṃ
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena veḷukaṇḍakī [veḷukaṇḍakiyā (a. ni. 7.53; 2.134; saṃ. ni.

於是大目犍連尊者歡喜隨喜帝須梵天所說，譬如壯士伸曲臂或曲伸臂之快，從梵天界消失，出現在祇園中。 5. 明分經 35. "諸比丘，這六法屬於明分。是哪六法？無常想、無常苦想、苦無我想、斷想、離欲想、滅想——諸比丘，這六法屬於明分。" 6. 諍根經 36. "諸比丘，這六種是諍論的根源。是哪六種？在此，諸比丘，有比丘易怒且懷恨。諸比丘，那易怒且懷恨的比丘對導師不恭敬不順從，對法不恭敬不順從，對僧團不恭敬不順從，對學處也不圓滿奉行。諸比丘，那對導師不恭敬不順從，對法不恭敬不順從，對僧團不恭敬不順從，對學處不圓滿奉行的比丘，他在僧團中引起諍論，這種諍論會導致眾多人的不利、不樂，導致眾多人的損害、不利、痛苦，導致天人的痛苦。諸比丘，如果你們在內在或外在看到這樣的諍論根源，那麼你們應當努力斷除這個惡劣的諍論根源。諸比丘，如果你們在內在或外在都看不到這樣的諍論根源，那麼你們應當實踐使這個惡劣的諍論根源在未來不會流露。這樣就能斷除這個惡劣的諍論根源。這樣就能使這個惡劣的諍論根源在未來不會流露。再者，諸比丘，有比丘好譏剌且傲慢......嫉妒且慳吝......狡詐且欺騙......惡欲且邪見......執著己見，固執己見，難以捨棄。諸比丘，那執著己見，固執己見，難以捨棄的比丘，他對導師不恭敬不順從，對法不恭敬不順從，對僧團不恭敬不順從，對學處也不圓滿奉行。諸比丘，那對導師不恭敬不順從，對法......對僧團不恭敬不順從，對學處不圓滿奉行的比丘，他在僧團中引起諍論，這種諍論會導致眾多人的不利、不樂，導致眾多人的損害、不利、痛苦，導致天人的痛苦。諸比丘，如果你們在內在或外在看到這樣的諍論根源，那麼你們應當努力斷除這個惡劣的諍論根源。諸比丘，如果你們在內在或外在都看不到這樣的諍論根源，那麼你們應當實踐使這個惡劣的諍論根源在未來不會流露。這樣就能斷除這個惡劣的諍論根源。這樣就能使這個惡劣的諍論根源在未來不會流露。諸比丘，這就是六種諍論根源。" 7. 六支佈施經 37. 一時，世尊住在舍衛城（今印度北方邦斯拉瓦斯提遺址）祇園給孤獨園。那時，韋盧干達基 User: 這些是用於語言學術用途，請完整直譯成簡體中文，不要意譯縮略，如果檔案中有重複的部分也照譯不要省略，請在章節編號數字後加反斜槓，巴利文不要對照輸出; 遇到原文是對仗詩歌體時譯文也請儘量對仗; 其中的古代地名如有把握註解成現代地名的，請在（括號里）標註現代地名。輸出請保持完整，不要脫句。5.629) nandamātā upāsikā dānāni deti chaḷaṅgasamannāgatāni] . Bhikkhu ca bhikkhunī ca sikkhamānā ca sāmaṇero ca sāmaṇerī ca upāsako ca chaḷaṅgasamannāgatāni. Assosi kho bhagavā – ''veḷukaṇḍakī nandamātā upāsikā dānāni deti chaḷaṅgasamannāgatāni bhikkhu ca bhikkhunī ca sikkhamānā ca sāmaṇero ca sāmaṇerī ca upāsako ca chaḷaṅgasamannāgatānī''ti. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe bhikkhū āmantesi – ''veḷukaṇḍakī, bhikkhave, nandamātā upāsikā dānāni deti chaḷaṅgasamannāgatāni. Kathañca, bhikkhave, dānaṃ chaḷaṅgasamannāgataṃ hoti? Idha, bhikkhave, dāyakassa tīṇaṅgāni honti, paṭiggāhakānaṃ tīṇaṅgāni. Katamāni dāyakassa tīṇaṅgāni? Idha, bhikkhave, dāyako – pubbeva dānā sumano hoti, dadaṃ cittaṃ pasādeti, datvā attamano hoti – imāni dāyakassa tīṇaṅgāni. ''Katamāni paṭiggāhakānaṃ tīṇaṅgāni? Idha, bhikkhave, paṭiggāhakā – vītarāgā vā honti rāgavinayāya vā paṭipannā, vītadosā vā honti dosavinayāya vā paṭipannā, vītamohā vā honti mohavinayāya vā paṭipannā – imāni paṭiggāhakānaṃ tīṇaṅgāni. Iti dāyakassa tīṇaṅgāni, paṭiggāhakānaṃ tīṇaṅgāni. Evaṃ kho, bhikkhave, dānaṃ chaḷaṅgasamannāgataṃ hoti. ''Evaṃ chaḷaṅgasamannāgatassa kho, bhikkhave, dānassa na sukaraṃ puññassa pamāṇaṃ gaṇetuṃ – 'ettako puññābhisando kusalābhisando sukhassāhāro. Atha kho asaṅkheyyo appameyyo mahāpuññakkhandho tveva saṅkhaṃ gacchati'. ''Seyyathāpi, bhikkhave, mahāsamudde na sukaraṃ udakassa pamāṇaṃ gaṇetuṃ – 'ettakāni udakāḷhakāni iti vā , ettakāni udakāḷhakasatāni iti vā, ettakāni udakāḷhakasahassāni iti vā, ettakāni udakāḷhakasatasahassāni iti vā'. Atha kho asaṅkheyyo appameyyo mahāudakakkhandho tveva saṅkhaṃ gacchati evamevaṃ kho, bhikkhave, chaḷaṅgasamannāgatassa dānassa na sukaraṃ puññassa pamāṇaṃ gaṇetuṃ – 'ettako puññābhisando kusalābhisando sukhassāhāro'. Atha kho asaṅkheyyo appameyyo mahāpuññakkhandho tveva saṅkhaṃ gacchatī''ti. ''Pubbeva dānā sumano, dadaṃ cittaṃ pasādaye; Datvā attamano hoti, esā yaññassa sampadā. ''Vītarāgā vītadosā, vītamohā anāsavā; Khettaṃ yaññassa sampannaṃ, saññatā brahmacārino. ''Sayaṃ ācamayitvāna [ācametvāna (sī.)], datvā sakehi pāṇibhi; Attano parato ceso [attano parato hetaṃ (sī.), atano parato ceso (?)] yañño, hoti mahapphalo. ''Evaṃ yajitvā medhāvī, saddho muttena cetasā; Abyāpajjaṃ sukhaṃ lokaṃ, paṇḍito upapajjatī''ti. sattamaṃ; A: 難陀母優婆夷佈施具足六支。比丘、比丘尼、式叉摩那、沙彌、沙彌尼和優婆塞也具足六支。世尊聽聞："韋盧干達基難陀母優婆夷佈施具足六支，比丘、比丘尼、式叉摩那、沙彌、沙彌尼和優婆塞也具足六支。" 於是世尊以此因緣、以此事由召集比丘們說："諸比丘，韋盧干達基難陀母優婆夷佈施具足六支。諸比丘，如何佈施具足六支？在此，諸比丘，施主具三支，受施者具三支。什麼是施主的三支？在此，諸比丘，施主——施前歡喜，施時心生凈信，施后滿足——這是施主的三支。什麼是受施者的三支？在此，諸比丘，受施者——或已離貪或正修習離貪，或已離嗔或正修習離嗔，或已離癡或正修習離癡——這是受施者的三支。如是施主三支，受施者三支。諸比丘，這就是佈施具足六支。諸比丘，如此具足六支的佈施，其福德量不易計算——'如此多的福德之流、善業之流、樂之食'。而應稱為不可數、不可量的大福德蘊。諸比丘，就像在大海中水量不易計算——'如此多阿拉卡的水，或如此多百阿拉卡的水，或如此多千阿拉卡的水，或如此多十萬阿拉卡的水'。而應稱為不可數、不可量的大水蘊。同樣地，諸比丘，具足六支的佈施，其福德量不易計算——'如此多的福德之流、善業之流、樂之食'。而應稱為不可數、不可量的大福德蘊。" "施前已生喜，佈施心凈信，施后得滿足，此為施圓滿。離貪並離嗔，離癡無漏者，佈施良田地，持戒修梵行。親手凈沐浴，佈施自己物，供養自他人，必得大果報。如是智者施，凈信心解脫，無惱入樂界，智者得往生。"

2.173)] nandamātā upāsikā sāriputtamoggallānappamukhe bhikkhusaṅghe chaḷaṅgasamannāgataṃ dakkhiṇaṃ patiṭṭhāpeti. Addasā kho bhagavā dibbena cakkhunā visuddhena atikkantamānusakena veḷukaṇḍakiṃ nandamātaraṃ upāsikaṃ sāriputtamoggallānappamukhe bhikkhusaṅghe chaḷaṅgasamannāgataṃ dakkhiṇaṃ patiṭṭhāpentiṃ. Disvā bhikkhū āmantesi – 『『esā, bhikkhave, veḷukaṇḍakī nandamātā upāsikā sāriputtamoggallānappamukhe bhikkhusaṅghe chaḷaṅgasamannāgataṃ dakkhiṇaṃ patiṭṭhāpeti』』.

『『Kathañca, bhikkhave, chaḷaṅgasamannāgatā dakkhiṇā hoti? Idha, bhikkhave , dāyakassa tīṇaṅgāni honti, paṭiggāhakānaṃ tīṇaṅgāni. Katamāni dāyakassa tīṇaṅgāni? Idha, bhikkhave, dāyako pubbeva dānā sumano hoti, dadaṃ cittaṃ pasādeti, datvā attamano hoti. Imāni dāyakassa tīṇaṅgāni.

『『Katamāni paṭiggāhakānaṃ tīṇaṅgāni? Idha, bhikkhave, paṭiggāhakā vītarāgā vā honti rāgavinayāya vā paṭipannā, vītadosā vā honti dosavinayāya vā paṭipannā, vītamohā vā honti mohavinayāya vā paṭipannā. Imāni paṭiggāhakānaṃ tīṇaṅgāni. Iti dāyakassa tīṇaṅgāni, paṭiggāhakānaṃ tīṇaṅgāni. Evaṃ kho, bhikkhave, chaḷaṅgasamannāgatā dakkhiṇā hoti.

『『Evaṃ chaḷaṅgasamannāgatāya, bhikkhave, dakkhiṇāya na sukaraṃ puññassa pamāṇaṃ gahetuṃ – 『ettako puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattatī』ti. Atha kho asaṅkhyeyyo [asaṅkheyyo (sī. syā. kaṃ. pī.)] appameyyo mahāpuññakkhandhotveva saṅkhaṃ gacchati.

『『Seyyathāpi, bhikkhave, mahāsamudde na sukaraṃ udakassa pamāṇaṃ gahetuṃ – 『ettakāni udakāḷhakānīti vā ettakāni udakāḷhakasatānīti vā ettakāni udakāḷhakasahassānīti vā ettakāni udakāḷhakasatasahassānī』ti vā. Atha kho asaṅkhyeyyo appameyyo mahāudakakkhandhotveva saṅkhaṃ gacchati. Evamevaṃ kho, bhikkhave, evaṃ chaḷaṅgasamannāgatāya dakkhiṇāya na sukaraṃ puññassa pamāṇaṃ gahetuṃ – 『ettako puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattatī』ti. Atha kho asaṅkhyeyyo appameyyo mahāpuññakkhandhotveva saṅkhaṃ gacchatī』』ti.

[pe. va. 305 petavatthumhipi] 『『Pubbeva dānā sumano, dadaṃ cittaṃ pasādaye;

Datvā attamano hoti, esā yaññassa [puññassa (ka.)] sampadā.

『『Vītarāgā [vītarāgo (syā. kaṃ. ka.) evaṃ anantarapadattayepi] vītadosā, vītamohā anāsavā;

Khettaṃ yaññassa sampannaṃ, saññatā brahmacārayo [brahmacārino (syā. kaṃ.)].

『『Sayaṃ ācamayitvāna, datvā sakehi pāṇibhi;

Attano parato ceso, yañño hoti mahapphalo.

[a. ni. 4.40] 『『Evaṃ yajitvā medhāvī, saddho muttena cetasā;

Abyāpajjaṃ sukhaṃ lokaṃ, paṇḍito upapajjatī』』ti. sattamaṃ;

Attakārīsuttaṃ

難陀母優婆夷對以舍利弗、目犍連為上首的比丘僧團建立了具足六支的供養。世尊以清凈超越人眼的天眼見到韋盧干達基難陀母優婆夷對以舍利弗、目犍連為上首的比丘僧團建立具足六支的供養。見已，告訴比丘們說："諸比丘，這韋盧干達基難陀母優婆夷對以舍利弗、目犍連為上首的比丘僧團建立具足六支的供養。" "諸比丘，如何是具足六支的供養？在此，諸比丘，施主具三支，受施者具三支。什麼是施主的三支？在此，諸比丘，施主施前歡喜，施時心生凈信，施后滿足。這是施主的三支。什麼是受施者的三支？在此，諸比丘，受施者或已離貪或正修習離貪，或已離嗔或正修習離嗔，或已離癡或正修習離癡。這是受施者的三支。如是施主三支，受施者三支。諸比丘，這就是具足六支的供養。諸比丘，如此具足六支的供養，其福德量不易把握——'如此多的福德之流、善業之流、樂之食，能導向天界，產生快樂果報，導向天界，能帶來可意、可愛、可意、有益、快樂之果'。而應稱為不可數、不可量的大福德蘊。諸比丘，就像在大海中水量不易把握——'如此多阿拉卡的水，或如此多百阿拉卡的水，或如此多千阿拉卡的水，或如此多十萬阿拉卡的水'。而應稱為不可數、不可量的大水蘊。同樣地，諸比丘，如此具足六支的供養，其福德量不易把握——'如此多的福德之流、善業之流、樂之食，能導向天界，產生快樂果報，導向天界，能帶來可意、可愛、可意、有益、快樂之果'。而應稱為不可數、不可量的大福德蘊。" "施前已生喜，佈施心凈信，施后得滿足，此為施圓滿。離貪並離嗔，離癡無漏者，佈施良田地，持戒修梵行。親手凈沐浴，佈施自己物，供養自他人，必得大果報。如是智者施，凈信心解脫，無惱入樂界，智者得往生。" 8. 作者經

Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so brāhmaṇo bhagavantaṃ etadavoca – 『『ahañhi, bho gotama, evaṃvādī evaṃdiṭṭhi – 『natthi attakāro, natthi parakāro』』』ti. 『『Māhaṃ, brāhmaṇa, evaṃvādiṃ evaṃdiṭṭhiṃ addasaṃ vā assosiṃ vā. Kathañhi nāma sayaṃ abhikkamanto, sayaṃ paṭikkamanto evaṃ vakkhati – 『natthi attakāro, natthi parakāro』』』ti!

『『Taṃ kiṃ maññasi, brāhmaṇa, atthi ārabbhadhātū』』ti? 『『Evaṃ, bho』』. 『『Ārabbhadhātuyā sati ārabbhavanto sattā paññāyantī』』ti? 『『Evaṃ, bho』』. 『『Yaṃ kho, brāhmaṇa, ārabbhadhātuyā sati ārabbhavanto sattā paññāyanti, ayaṃ sattānaṃ attakāro ayaṃ parakāro』』.

『『Taṃ kiṃ maññasi, brāhmaṇa, atthi nikkamadhātu…pe… atthi parakkamadhātu… atthi thāmadhātu… atthi ṭhitidhātu… atthi upakkamadhātū』』ti? 『『Evaṃ, bho』』. 『『Upakkamadhātuyā sati upakkamavanto sattā paññāyantī』』ti? 『『Evaṃ, bho』』. 『『Yaṃ kho, brāhmaṇa, upakkamadhātuyā sati upakkamavanto sattā paññāyanti, ayaṃ sattānaṃ attakāro ayaṃ parakāro』』.

『『Māhaṃ, brāhmaṇa [taṃ kiṃ maññasi brāhmaṇa māhaṃ (ka.)], evaṃvādiṃ evaṃdiṭṭhiṃ addasaṃ vā assosiṃ vā. Kathañhi nāma sayaṃ abhikkamanto sayaṃ paṭikkamanto evaṃ vakkhati – 『natthi attakāro natthi parakāro』』』ti.

『『Abhikkantaṃ, bho gotama…pe… ajjatagge pāṇupetaṃ saraṇaṃ gata』』nti! Aṭṭhamaṃ.

Nidānasuttaṃ
『『Tīṇimāni , bhikkhave, nidānāni kammānaṃ samudayāya. Katamāni tīṇi? Lobho nidānaṃ kammānaṃ samudayāya, doso nidānaṃ kammānaṃ samudayāya, moho nidānaṃ kammānaṃ samudayāya. Na, bhikkhave, lobhā alobho samudeti; atha kho, bhikkhave, lobhā lobhova samudeti. Na, bhikkhave, dosā adoso samudeti; atha kho, bhikkhave, dosā dosova samudeti. Na, bhikkhave, mohā amoho samudeti; atha kho, bhikkhave, mohā mohova samudeti. Na, bhikkhave, lobhajena kammena dosajena kammena mohajena kammena devā paññāyanti, manussā paññāyanti, yā vā panaññāpi kāci sugatiyo. Atha kho, bhikkhave, lobhajena kammena dosajena kammena mohajena kammena nirayo paññāyati tiracchānayoni paññāyati pettivisayo paññāyati, yā vā panaññāpi kāci duggatiyo. 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. Na, bhikkhave, alobhā lobho samudeti; atha kho, bhikkhave, alobhā alobhova samudeti. Na, bhikkhave, adosā doso samudeti; atha kho, bhikkhave, adosā adosova samudeti. Na, bhikkhave, amohā moho samudeti; atha kho, bhikkhave, amohā amohova samudeti. Na, bhikkhave, alobhajena kammena adosajena kammena amohajena kammena nirayo paññāyati tiracchānayoni paññāyati pettivisayo paññāyati, yā vā panaññāpi kāci duggatiyo. Atha kho, bhikkhave, alobhajena kammena adosajena kammena amohajena kammena devā paññāyanti, manussā paññāyanti, yā vā panaññāpi kāci sugatiyo. Imāni kho, bhikkhave, tīṇi nidānāni kammānaṃ samudayāyā』』ti. Navamaṃ.

Kimilasuttaṃ
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kimilāyaṃ viharati niculavane. Atha kho āyasmā kimilo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi . Ekamantaṃ nisinno kho āyasmā kimilo bhagavantaṃ etadavoca – 『『ko nu kho, bhante, hetu ko paccayo yena tathāgate parinibbute saddhammo na ciraṭṭhitiko hotī』』ti? 『『Idha, kimila, tathāgate parinibbute bhikkhū bhikkhuniyo upāsakā upāsikāyo satthari agāravā viharanti appatissā, dhamme agāravā viharanti appatissā, saṅghe agāravā viharanti appatissā, sikkhāya agāravā viharanti appatissā, appamāde agāravā viharanti appatissā, paṭisanthāre [paṭisandhāre (ka.) a. ni. 5.201;
於是有一位婆羅門來到世尊處。來到后，與世尊互相問候。互相問候寒暄后，坐在一旁。坐在一旁的那位婆羅門對世尊如是說："喬達摩尊者，我持此見此論：'無自作，無他作'。" "婆羅門，我未曾見過或聽過如此見解如此論說的人。怎麼可能一個人自己能前進後退，卻說'無自作，無他作'呢！" "婆羅門，你怎麼認為，是否有精進界？""是的，尊者。""當有精進界時，是否可見到有精進的眾生？""是的，尊者。""婆羅門，當有精進界時可見到有精進的眾生，這就是眾生的自作他作。" "婆羅門，你怎麼認為，是否有出離界......是否有精進界......是否有力界......是否有持續界......是否有發起界？""是的，尊者。""當有發起界時，是否可見到有發起的眾生？""是的，尊者。""婆羅門，當有發起界時可見到有發起的眾生，這就是眾生的自作他作。" "婆羅門，我未曾見過或聽過如此見解如此論說的人。怎麼可能一個人自己能前進後退，卻說'無自作，無他作'呢！" "太殊勝了，喬達摩尊者......從今日起終生歸依。"
因緣經
"諸比丘，這三種是諸業生起的因緣。是哪三種？貪是諸業生起的因緣，嗔是諸業生起的因緣，癡是諸業生起的因緣。諸比丘，不是從貪生起無貪；而是，諸比丘，從貪生起貪。諸比丘，不是從嗔生起無嗔；而是，諸比丘，從嗔生起嗔。諸比丘，不是從癡生起無癡；而是，諸比丘，從癡生起癡。諸比丘，不是由貪生的業、嗔生的業、癡生的業而顯現諸天、人類或任何其他善趣。而是，諸比丘，由貪生的業、嗔生的業、癡生的業而顯現地獄、畜生道、餓鬼界或任何其他惡趣。諸比丘，這就是三種諸業生起的因緣。諸比丘，這三種是諸業生起的因緣。是哪三種？無貪是諸業生起的因緣，無嗔是諸業生起的因緣，無癡是諸業生起的因緣。諸比丘，不是從無貪生起貪；而是，諸比丘，從無貪生起無貪。諸比丘，不是從無嗔生起嗔；而是，諸比丘，從無嗔生起無嗔。諸比丘，不是從無癡生起癡；而是，諸比丘，從無癡生起無癡。諸比丘，不是由無貪生的業、無嗔生的業、無癡生的業而顯現地獄、畜生道、餓鬼界或任何其他惡趣。而是，諸比丘，由無貪生的業、無嗔生的業、無癡生的業而顯現諸天、人類或任何其他善趣。諸比丘，這就是三種諸業生起的因緣。"
基米羅經
如是我聞。一時，世尊住在基米羅（今印度北方邦基姆勒）的尼拘律林。當時，基米羅尊者來到世尊處。來到后，禮敬世尊，坐在一旁。坐在一旁的基米羅尊者對世尊如是說："尊者，是什麼原因什麼條件，使得如來般涅槃后正法不能長久住世？""基米羅，在此，如來般涅槃后，比丘、比丘尼、優婆塞、優婆夷對導師不恭敬不順從，對法不恭敬不順從，對僧團不恭敬不順從，對學處不恭敬不順從，對不放逸不恭敬不順從，對接待

7.59] agāravā viharanti appatissā. Ayaṃ kho, kimila, hetu ayaṃ paccayo yena tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti』』.

『『Ko pana, bhante, hetu ko paccayo yena tathāgate parinibbute saddhammo ciraṭṭhitiko hotī』』ti? 『『Idha, kimila, tathāgate parinibbute bhikkhū bhikkhuniyo upāsakā upāsikāyo satthari sagāravā viharanti sappatissā, dhamme sagāravā viharanti sappatissā, saṅghe sagāravā viharanti sappatissā, sikkhāya sagāravā viharanti sappatissā, appamāde sagāravā viharanti sappatissā, paṭisanthāre sagāravā viharanti sappatissā. Ayaṃ kho, kimila, hetu ayaṃ paccayo yena tathāgate parinibbute saddhammo ciraṭṭhitiko hotī』』ti. Dasamaṃ.

Dārukkhandhasuttaṃ
Evaṃ me sutaṃ – ekaṃ samayaṃ āyasmā sāriputto rājagahe viharati gijjhakūṭe pabbate. Atha kho āyasmā sāriputto pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sambahulehi bhikkhūhi saddhiṃ gijjhakūṭā pabbatā orohanto addasa aññatarasmiṃ padese mahantaṃ dārukkhandhaṃ. Disvā bhikkhū āmantesi – 『『passatha no, āvuso, tumhe amuṃ mahantaṃ dārukkhandha』』nti? 『『Evamāvuso』』ti.

『『Ākaṅkhamāno, āvuso, bhikkhu iddhimā cetovasippatto amuṃ dārukkhandhaṃ pathavītveva adhimucceyya. Taṃ kissa hetu? Atthi, āvuso , amumhi dārukkhandhe pathavīdhātu, yaṃ nissāya bhikkhu iddhimā cetovasippatto amuṃ dārukkhandhaṃ pathavītveva adhimucceyya. Ākaṅkhamāno, āvuso, bhikkhu iddhimā cetovasippatto amuṃ dārukkhandhaṃ āpotveva adhimucceyya …pe… tejotveva adhimucceyya… vāyotveva adhimucceyya… subhantveva adhimucceyya… asubhantveva adhimucceyya. Taṃ kissa hetu? Atthi, āvuso, amumhi dārukkhandhe asubhadhātu, yaṃ nissāya bhikkhu iddhimā cetovasippatto amuṃ dārukkhandhaṃ asubhantveva adhimucceyyā』』ti. Ekādasamaṃ.

Nāgitasuttaṃ

不恭敬不順從。基米羅，這就是如來般涅槃后正法不能長久住世的原因和條件。" "尊者，那麼什麼原因什麼條件，能使如來般涅槃后正法長久住世？""基米羅，在此，如來般涅槃后，比丘、比丘尼、優婆塞、優婆夷對導師恭敬順從，對法恭敬順從，對僧團恭敬順從，對學處恭敬順從，對不放逸恭敬順從，對接待恭敬順從。基米羅，這就是如來般涅槃后正法能長久住世的原因和條件。" 11. 木堆經 41. 如是我聞。一時，舍利弗尊者住在王舍城（今印度比哈爾邦巴特那）靈鷲山。當時，舍利弗尊者在上午時分穿好衣服，拿著缽和衣，與眾多比丘一起從靈鷲山下來時，在某處看見一大堆木材。看見后對比丘們說："朋友們，你們看見那大堆木材嗎？""是的，朋友。" "朋友們，若有意欲，具神通、得心自在的比丘可以把那堆木材當作地來決意。這是什麼原因？朋友們，因為那堆木材中有地界，依靠它，具神通、得心自在的比丘可以把那堆木材當作地來決意。朋友們，若有意欲，具神通、得心自在的比丘可以把那堆木材當作水來決意......當作火來決意......當作風來決意......當作凈來決意......當作不凈來決意。這是什麼原因？朋友們，因為那堆木材中有不凈界，依靠它，具神通、得心自在的比丘可以把那堆木材當作不凈來決意。" 12. 那耆多經

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ yena icchānaṅgalaṃ nāma kosalānaṃ brāhmaṇagāmo tadavasari. Tatra sudaṃ bhagavā icchānaṅgale viharati icchānaṅgalavanasaṇḍe. Assosuṃ kho icchānaṅgalakā brāhmaṇagahapatikā – 『『samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito icchānaṅgalaṃ anuppatto icchānaṅgale viharati icchānaṅgalavanasaṇḍe. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – 『itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno…pe… buddho bhagavā』ti. So imaṃ lokaṃ sadevakaṃ…pe… arahataṃ dassanaṃ hotī』』ti. Atha kho icchānaṅgalakā brāhmaṇagahapatikā tassā rattiyā accayena pahūtaṃ khādanīyaṃ bhojanīyaṃ ādāya yena icchānaṅgalavanasaṇḍo tenupasaṅkamiṃsu; upasaṅkamitvā bahidvārakoṭṭhake aṭṭhaṃsu uccāsaddā mahāsaddā.

Tena kho pana samayena āyasmā nāgito bhagavato upaṭṭhāko hoti. Atha kho bhagavā āyasmantaṃ nāgitaṃ āmantesi – 『『ke pana te, nāgita, uccāsaddā mahāsaddā kevaṭṭā maññe macchavilope』』ti? 『『Ete, bhante, icchānaṅgalakā brāhmaṇagahapatikā pahūtaṃ khādanīyaṃ bhojanīyaṃ ādāya bahidvārakoṭṭhake ṭhitā bhagavantaṃyeva uddissa bhikkhusaṅghañcā』』ti. 『『Māhaṃ, nāgita, yasena samāgamaṃ, mā ca mayā yaso. Yo kho, nāgita, nayimassa nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī assa akicchalābhī akasiralābhī, yassāhaṃ nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī akicchalābhī akasiralābhī, so taṃ mīḷhasukhaṃ middhasukhaṃ lābhasakkārasilokasukhaṃ sādiyeyyā』』ti.

『『Adhivāsetu dāni, bhante, bhagavā; adhivāsetu, sugato; adhivāsanakālo dāni, bhante, bhagavato. Yena yeneva dāni, bhante, bhagavā gamissati, tanninnāva bhavissanti brāhmaṇagahapatikā negamā ceva jānapadā ca. Seyyathāpi, bhante, thullaphusitake deve vassante yathāninnaṃ udakāni pavattanti; evamevaṃ kho, bhante, yena yeneva dāni bhagavā gamissati, tanninnāva bhavissanti brāhmaṇagahapatikā negamā ceva jānapadā ca. Taṃ kissa hetu? Tathā hi, bhante, bhagavato sīlapaññāṇa』』nti.

『『Māhaṃ, nāgita, yasena samāgamaṃ, mā ca mayā yaso. Yo kho, nāgita, nayimassa nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī assa akicchalābhī akasiralābhī, yassāhaṃ nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī akicchalābhī akasiralābhī, so taṃ mīḷhasukhaṃ middhasukhaṃ lābhasakkārasilokasukhaṃ sādiyeyya.

『『Idhāhaṃ, nāgita, bhikkhuṃ passāmi gāmantavihāriṃ samāhitaṃ nisinnaṃ. Tassa mayhaṃ, nāgita, evaṃ hoti – 『idānimaṃ āyasmantaṃ [ārāmiko vā ghaṭṭessati samaṇuddeso vā, taṃ tamhā (ka. sī. pī.) ārāmiko vā ghaṭṭessati samaṇuddeso vā, so taṃ tamhā (ka. sī.) a. ni. 8.86 passitabbaṃ] ārāmiko vā upaṭṭhahissati samaṇuddeso vā taṃ tamhā [ārāmiko vā ghaṭṭessati samaṇuddeso vā, taṃ tamhā (ka. sī. pī.) ārāmiko vā ghaṭṭessati samaṇuddeso vā, so taṃ tamhā (ka. sī.) a. ni.

如是我聞。一時，世尊與大比丘僧團在拘薩羅國（今印度北方邦）遊行，來到拘薩羅國的婆羅門村伊車能伽羅。當時，世尊住在伊車能伽羅的伊車能伽羅林園。伊車能伽羅的婆羅門居士們聽說："確實，釋迦族人喬達摩尊者從釋迦族出家，來到伊車能伽羅，住在伊車能伽羅林園。關於這位喬達摩尊者，有這樣美好的聲譽傳播：'這位世尊是阿羅漢、正等正覺者、明行具足......佛陀、世尊。'他使這包含天、魔、梵......見阿羅漢是有福的。"於是伊車能伽羅的婆羅門居士們在那夜過後，帶著大量的硬食軟食來到伊車能伽羅林園，來到後站在外門處大聲喧譁。當時，那耆多尊者是世尊的侍者。於是世尊對那耆多尊者說："那耆多，是誰在那裡大聲喧譁，好像漁夫在搶魚一樣？""尊者，這些是伊車能伽羅的婆羅門居士們，帶著大量的硬食軟食站在外門處，是爲了供養世尊和比丘僧團。""那耆多，我不要與名聲相遇，名聲也不要與我相遇。那耆多，如果有人不能隨意獲得、不能輕易獲得、不能容易獲得出離之樂、遠離之樂、寂靜之樂、正覺之樂，而我能隨意獲得、輕易獲得、容易獲得出離之樂、遠離之樂、寂靜之樂、正覺之樂，他就會貪愛那糞便之樂、睡眠之樂、利養恭敬讚譽之樂。" "尊者，世尊請接受；善逝者請接受；尊者，現在是世尊接受的時候。尊者，無論世尊現在去向何處，婆羅門居士們以及城鎮鄉村的人都會傾向於那裡。就像，尊者，大雨滴落時，水會順著低處流去；同樣地，尊者，無論世尊現在去向何處，婆羅門居士們以及城鎮鄉村的人都會傾向於那裡。這是什麼原因？因為，尊者，這是世尊的戒和慧的緣故。" "那耆多，我不要與名聲相遇，名聲也不要與我相遇。那耆多，如果有人不能隨意獲得、不能輕易獲得、不能容易獲得出離之樂、遠離之樂、寂靜之樂、正覺之樂，而我能隨意獲得、輕易獲得、容易獲得出離之樂、遠離之樂、寂靜之樂、正覺之樂，他就會貪愛那糞便之樂、睡眠之樂、利養恭敬讚譽之樂。那耆多，在此我看見一個近村住的比丘入定而坐。那耆多，我這樣想：'現在園民或沙彌會打擾這位尊者，使他從

8.86 passitabbaṃ] samādhimhā cāvessatī』ti. Tenāhaṃ, nāgita, tassa bhikkhuno na attamano homi gāmantavihārena. Idha panāhaṃ, nāgita, bhikkhuṃ passāmi āraññikaṃ araññe pacalāyamānaṃ nisinnaṃ. Tassa mayhaṃ, nāgita, evaṃ hoti – 『idāni ayamāyasmā imaṃ niddākilamathaṃ paṭivinodetvā araññasaññaṃyeva manasi karissati ekatta』nti. Tenāhaṃ, nāgita, tassa bhikkhuno attamano homi araññavihārena.

『『Idha panāhaṃ, nāgita, bhikkhuṃ passāmi āraññikaṃ araññe asamāhitaṃ nisinnaṃ. Tassa mayhaṃ, nāgita, evaṃ hoti – 『idāni ayamāyasmā asamāhitaṃ vā cittaṃ samādahissati, samāhitaṃ vā cittaṃ anurakkhissatī』ti. Tenāhaṃ, nāgita, tassa bhikkhuno attamano homi araññavihārena.

『『Idha panāhaṃ, nāgita, bhikkhuṃ passāmi āraññikaṃ araññe samāhitaṃ nisinnaṃ. Tassa mayhaṃ, nāgita, evaṃ hoti – 『idāni ayamāyasmā avimuttaṃ vā cittaṃ vimocessati, vimuttaṃ vā cittaṃ anurakkhissatī』ti. Tenāhaṃ, nāgita, tassa bhikkhuno attamano homi araññavihārena.

『『Idha panāhaṃ, nāgita, bhikkhuṃ passāmi gāmantavihāriṃ lābhiṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ. So taṃ lābhasakkārasilokaṃ nikāmayamāno riñcati paṭisallānaṃ riñcati araññavanapatthāni pantāni senāsanāni; gāmanigamarājadhāniṃ osaritvā vāsaṃ kappeti. Tenāhaṃ, nāgita, tassa bhikkhuno na attamano homi gāmantavihārena.

『『Idha panāhaṃ, nāgita, bhikkhuṃ passāmi āraññikaṃ lābhiṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ. So taṃ lābhasakkārasilokaṃ paṭipaṇāmetvā na riñcati paṭisallānaṃ na riñcati araññavanapatthāni pantāni senāsanāni. Tenāhaṃ, nāgita, tassa bhikkhuno attamano homi araññavihārena. Yasmāhaṃ, nāgita, samaye addhānamaggappaṭipanno na kañci [na kiñci (sī. pī. ka.)] passāmi purato vā pacchato vā, phāsu me, nāgita, tasmiṃ samaye hoti antamaso uccārapassāvakammāyā』』ti. Dvādasamaṃ.

Devatāvaggo [sekkhaparihāniyavaggo (syā.)] catuttho.

定中出來。'因此，那耆多，我不喜歡那位比丘近村而住。那耆多，在此我看見一個林居比丘在林中打瞌睡而坐。那耆多，我這樣想：'現在這位尊者驅除了睡意疲憊后，就會專注于林野想、獨處想。'因此，那耆多，我喜歡那位比丘林中而住。那耆多，在此我看見一個林居比丘在林中不入定而坐。那耆多，我這樣想：'現在這位尊者會使未入定的心入定，或會守護已入定的心。'因此，那耆多，我喜歡那位比丘林中而住。那耆多，在此我看見一個林居比丘在林中入定而坐。那耆多，我這樣想：'現在這位尊者會使未解脫的心得解脫，或會守護已解脫的心。'因此，那耆多，我喜歡那位比丘林中而住。那耆多，在此我看見一個近村住的比丘獲得衣服、飲食、住處、病人用藥等資具。他貪求那利養、恭敬、讚譽，放棄獨處，放棄林野邊遠的住處；進入村鎮王城而住。因此，那耆多，我不喜歡那位比丘近村而住。那耆多，在此我看見一個林居比丘獲得衣服、飲食、住處、病人用藥等資具。他摒棄那利養、恭敬、讚譽，不放棄獨處，不放棄林野邊遠的住處。因此，那耆多，我喜歡那位比丘林中而住。那耆多，當我行走在道路上時看不見前後任何人，那耆多，在那時我感到舒適，乃至大小便之時。" 第四天神品完。

Tassuddānaṃ –

Sekhā dve aparihāni, moggallāna vijjābhāgiyā;

Vivādadānattakārī nidānaṃ, kimiladārukkhandhena nāgitoti.

其摘要：二學[經]兩不退轉，目犍連明分，諍論佈施作者因緣，基米羅木堆那耆多。