B0102040606mahāvaggo（大品）

Mahāvaggo
Soṇasuttaṃ

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55.[mahāva. 243 āgataṃ] Evaṃ , me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. Tena kho pana samayena āyasmā soṇo rājagahe viharati sītavanasmiṃ. Atha kho āyasmato soṇassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – 『『ye kho keci bhagavato sāvakā āraddhavīriyā viharanti, ahaṃ tesaṃ aññataro. Atha ca pana me na anupādāya āsavehi cittaṃ vimuccati, saṃvijjanti kho pana me kule bhogā, sakkā bhogā ca bhuñjituṃ puññāni ca kātuṃ. Yaṃnūnāhaṃ sikkhaṃ paccakkhāya hīnāyāvattitvā bhoge ca bhuñjeyyaṃ puññāni ca kareyya』』nti.

Atha kho bhagavā āyasmato soṇassa cetasā cetoparivitakkamaññāya – seyyathāpi nāma balavā puriso sammiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ sammiñjeyya, evamevaṃ kho – gijjhakūṭe pabbate antarahito sītavane āyasmato soṇassa sammukhe pāturahosi. Nisīdi bhagavā paññatte āsane. Āyasmāpi kho soṇo bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ soṇaṃ bhagavā etadavoca –

『『Nanu te, soṇa, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – 『ye kho keci bhagavato sāvakā āraddhavīriyā viharanti, ahaṃ tesaṃ aññataro. Atha ca pana me na anupādāya āsavehi cittaṃ vimuccati, saṃvijjanti kho pana me kule bhogā, sakkā bhogā [bhoge (mahāva. 243)] ca bhuñjituṃ puññāni ca kātuṃ. Yaṃnūnāhaṃ sikkhaṃ paccakkhāya hīnāyāvattitvā bhoge ca bhuñjeyyaṃ puññāni ca kareyya』』』nti? 『『Evaṃ, bhante』』.

『『Taṃ kiṃ maññasi, soṇa, kusalo tvaṃ pubbe agāriyabhūto [āgārikabhūto (syā.), agārikabhūto (mahāva. 243)] vīṇāya tantissare』』ti? 『『Evaṃ, bhante』』. 『『Taṃ kiṃ maññasi, soṇa, yadā te vīṇāya tantiyo accāyatā honti, api nu te vīṇā tasmiṃ samaye saravatī vā hoti kammaññā vā』』ti? 『『No hetaṃ, bhante』』.

『『Taṃ kiṃ maññasi, soṇa, yadā te vīṇāya tantiyo atisithilā honti, api nu te vīṇā tasmiṃ samaye saravatī vā hoti kammaññā vā』』ti? 『『No hetaṃ, bhante』』.

『『Yadā pana te, soṇa, vīṇāya tantiyo na accāyatā honti nātisithilā same guṇe patiṭṭhitā, api nu te vīṇā tasmiṃ samaye saravatī vā hoti kammaññā vā』』ti? 『『Evaṃ, bhante』』.

『『Evamevaṃ kho, soṇa, accāraddhavīriyaṃ uddhaccāya saṃvattati, atisithilavīriyaṃ kosajjāya saṃvattati. Tasmātiha tvaṃ, soṇa, vīriyasamathaṃ adhiṭṭhahaṃ, indriyānañca samataṃ paṭivijjha, tattha ca nimittaṃ gaṇhāhī』』ti. 『『Evaṃ, bhante』』ti kho āyasmā soṇo bhagavato paccassosi. Atha kho bhagavā āyasmantaṃ soṇaṃ iminā ovādena ovaditvā – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evamevaṃ kho – sītavane antarahito gijjhakūṭe pabbate pāturahosi.

Atha kho āyasmā soṇo aparena samayena vīriyasamathaṃ adhiṭṭhāsi, indriyānañca samataṃ paṭivijjhi, tattha ca nimittaṃ aggahesi. Atha kho āyasmā soṇo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anāgāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. 『『Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā』』ti abbhaññāsi. Aññataro ca panāyasmā soṇo arahataṃ ahosi.

Atha kho āyasmato soṇassa arahattappattassa etadahosi – 『『yaṃnūnāhaṃ yena bhagavā tenupasaṅkameyyaṃ; upasaṅkamitvā bhagavato santike aññaṃ byākareyya』』nti. Atha kho āyasmā soṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā soṇo bhagavantaṃ etadavoca –

『『Yo so, bhante, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto, so cha ṭhānāni adhimutto hoti – nekkhammādhimutto hoti, pavivekādhimutto hoti, abyāpajjādhimutto [abyāpajjhādhimutto (ka.) mahāva. 244 passitabbaṃ] hoti, taṇhākkhayādhimutto hoti, upādānakkhayādhimutto hoti, asammohādhimutto hoti.

我來為您直譯這段巴利文經文。這是來自《搜那經》的內容： 55. 如是我聞：一時，世尊住在王舍城（現在的拉杰吉爾）耆阇崛山。那時，尊者搜那住在王舍城的尸多林。爾時，尊者搜那獨處靜坐時，心中生起如是思惟："凡是世尊的弟子中精進修行者，我是其中之一。然而我的心尚未從諸漏中解脫，而我家中尚有財富，我能享用財富並行善。我是否應該捨棄學處，還俗享用財富並修福呢？" 爾時，世尊知道尊者搜那心中所想，猶如力士伸展彎曲的手臂或彎曲伸展的手臂那樣迅速，從耆阇崛山消失，出現在尸多林尊者搜那面前。世尊坐在備好的座位上。尊者搜那禮敬世尊后，坐在一旁。世尊對坐在一旁的尊者搜那說： "搜那，你獨處靜坐時，是否心中生起如是思惟：'凡是世尊的弟子中精進修行者，我是其中之一。然而我的心尚未從諸漏中解脫，而我家中尚有財富，我能享用財富並行善。我是否應該捨棄學處，還俗享用財富並修福呢？'" "是的，世尊。" "搜那，你認為如何，你過去在家時善於琵琶調音嗎？""是的，世尊。" "搜那，你認為如何，當琵琶弦過緊時，琵琶能否發出悅耳的聲音或便於操作？""不能，世尊。" "搜那，你認為如何，當琵琶弦過鬆時，琵琶能否發出悅耳的聲音或便於操作？""不能，世尊。" "搜那，當琵琶弦既不過緊也不過鬆，保持適中時，琵琶能否發出悅耳的聲音或便於操作？""能，世尊。" "同樣地，搜那，過分精進會導致掉舉，過分鬆弛會導致懈怠。因此，搜那，你應當確立精進平衡，認識諸根平衡，並且把握其相。""是的，世尊。"尊者搜那回答世尊。世尊以此教誡教導尊者搜那后，猶如力士伸展彎曲的手臂或彎曲伸展的手臂那樣迅速，從尸多林消失，出現在耆阇崛山。此後，尊者搜那確立了精進平衡，認識了諸根平衡，並把握了其相。爾後，尊者搜那獨處、遠離、不放逸、精勤、專注地安住，不久即－為此族姓子正確地從在家出家成為無家者－證得了梵行的無上究竟。他了知："生已盡，梵行已立，所作已辦，不受後有。"尊者搜那成為阿羅漢之一。爾時，尊者搜那證得阿羅漢后，心想："我應當去見世尊，在世尊面前記說解脫。"於是尊者搜那前往世尊處，禮敬世尊后，坐在一旁。坐在一旁的尊者搜那對世尊說： "世尊，那位比丘是阿羅漢，諸漏已盡，所作已辦，放下重擔，達到目標，斷盡有結，正確地解脫，他確立六處：確立于出離、確立于遠離、確立于無惱害、確立于愛盡、確立于取盡、確立于無癡。"

『『Siyā kho pana, bhante, idhekaccassa āyasmato evamassa – 『kevalaṃsaddhāmattakaṃ nūna ayamāyasmā nissāya nekkhammādhimutto』ti . Na kho panetaṃ, bhante, evaṃ daṭṭhabbaṃ. Khīṇāsavo, bhante, bhikkhu vusitavā katakaraṇīyo karaṇīyaṃ attano asamanupassanto katassa vā paṭicayaṃ khayā rāgassa vītarāgattā nekkhammādhimutto hoti, khayā dosassa vītadosattā nekkhammādhimutto hoti, khayā mohassa vītamohattā nekkhammādhimutto hoti.

『『Siyā kho pana, bhante, idhekaccassa āyasmato evamassa – 『lābhasakkārasilokaṃ nūna ayamāyasmā nikāmayamāno pavivekādhimutto』ti. Na kho panetaṃ, bhante, evaṃ daṭṭhabbaṃ. Khīṇāsavo, bhante, bhikkhu vusitavā katakaraṇīyo karaṇīyaṃ attano asamanupassanto katassa vā paṭicayaṃ khayā rāgassa vītarāgattā pavivekādhimutto hoti, khayā dosassa vītadosattā pavivekādhimutto hoti, khayā mohassa vītamohattā pavivekādhimutto hoti.

『『Siyā kho pana, bhante, idhekaccassa āyasmato evamassa – 『sīlabbataparāmāsaṃ nūna ayamāyasmā sārato paccāgacchanto abyāpajjādhimutto』ti. Na kho panetaṃ, bhante, evaṃ daṭṭhabbaṃ. Khīṇāsavo, bhante, bhikkhu vusitavā katakaraṇīyo karaṇīyaṃ attano asamanupassanto katassa vā paṭicayaṃ khayā rāgassa vītarāgattā abyāpajjādhimutto hoti, khayā dosassa vītadosattā abyāpajjādhimutto hoti, khayā mohassa vītamohattā abyāpajjādhimutto hoti.

『『Khayā rāgassa vītarāgattā taṇhākkhayādhimutto hoti, khayā dosassa vītadosattā taṇhākkhayādhimutto hoti, khayā mohassa vītamohattā taṇhākkhayādhimutto hoti.

『『Khayā rāgassa vītarāgattā upādānakkhayādhimutto hoti, khayā dosassa vītadosattā upādānakkhayādhimutto hoti, khayā mohassa vītamohattā upādānakkhayādhimutto hoti.

『『Khayā rāgassa vītarāgattā asammohādhimutto hoti, khayā dosassa vītadosattā asammohādhimutto hoti, khayā mohassa vītamohattā asammohādhimutto hoti.

『『Evaṃ sammā vimuttacittassa, bhante, bhikkhuno bhusā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṃ [āpātaṃ (ka.)] āgacchanti, nevassa cittaṃ pariyādiyanti. Amissīkatamevassa cittaṃ hoti ṭhitaṃ āneñjappattaṃ vayañcassānupassati . Bhusā cepi sotaviññeyyā saddā…pe… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā… manoviññeyyā dhammā manassa āpāthaṃ āgacchanti, nevassa cittaṃ pariyādiyanti. Amissīkatamevassa cittaṃ hoti ṭhitaṃ āneñjappattaṃ vayañcassānupassati. Seyyathāpi, bhante, selo pabbato acchiddo asusiro ekagghano. Atha puratthimāya cepi disāya āgaccheyya bhusā vātavuṭṭhi neva naṃ saṅkampeyya na sampakampeyya na sampavedheyya, atha pacchimāya cepi disāya āgaccheyya bhusā vātavuṭṭhi…pe… atha uttarāya cepi disāya āgaccheyya bhusā vātavuṭṭhi… atha dakkhiṇāya cepi disāya āgaccheyya bhusā vātavuṭṭhi neva naṃ saṅkampeyya na sampakampeyya na sampavedheyya; evamevaṃ kho, bhante, evaṃ sammāvimuttacittassa bhikkhuno bhusā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṃ āgacchanti, nevassa cittaṃ pariyādiyanti. Amissīkatamevassa cittaṃ hoti ṭhitaṃ āneñjappattaṃ vayañcassānupassati. Bhusā cepi sotaviññeyyā saddā…pe… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā… manoviññeyyā dhammā manassa āpāthaṃ āgacchanti, nevassa cittaṃ pariyādiyanti. Amissīkatamevassa cittaṃ hoti ṭhitaṃ āneñjappattaṃ vayañcassānupassatī』』ti.

『『Nekkhammaṃ adhimuttassa, pavivekañca cetaso;

Abyāpajjādhimuttassa, upādānakkhayassa ca.

『『Taṇhākkhayādhimuttassa , asammohañca cetaso;

Disvā āyatanuppādaṃ, sammā cittaṃ vimuccati.

『『Tassa sammā vimuttassa, santacittassa bhikkhuno;

Katassa paṭicayo natthi, karaṇīyaṃ na vijjati.

『『Selo yathā ekagghano, vātena na samīrati;

Evaṃ rūpā rasā saddā, gandhā phassā ca kevalā.

『『Iṭṭhā dhammā aniṭṭhā ca, nappavedhenti tādino;

Ṭhitaṃ cittaṃ vippamuttaṃ [vimutañca (ka.) mahāva. 244; kathā. 266], vayañcassānupassatī』』ti. paṭhamaṃ;

Phaggunasuttaṃ

"世尊，或許有某位尊者會這樣想：'這位尊者必定僅僅依靠純粹的信仰而確立于出離。'世尊，但不應如此看待。漏盡的比丘，所作已辦，無事可作，不見自己有任何應作之事，由於貪慾滅盡而離貪故確立于出離，由於嗔恚滅盡而離嗔故確立于出離，由於愚癡滅盡而離癡故確立于出離。世尊，或許有某位尊者會這樣想：'這位尊者必定是渴求利養、恭敬、稱讚而確立于遠離。'世尊，但不應如此看待。漏盡的比丘，所作已辦，無事可作，不見自己有任何應作之事，由於貪慾滅盡而離貪故確立于遠離，由於嗔恚滅盡而離嗔故確立于遠離，由於愚癡滅盡而離癡故確立于遠離。世尊，或許有某位尊者會這樣想：'這位尊者必定是執著于戒禁取而確立于無惱害。'世尊，但不應如此看待。漏盡的比丘，所作已辦，無事可作，不見自己有任何應作之事，由於貪慾滅盡而離貪故確立于無惱害，由於嗔恚滅盡而離嗔故確立于無惱害，由於愚癡滅盡而離癡故確立于無惱害。由於貪慾滅盡而離貪故確立于愛盡，由於嗔恚滅盡而離嗔故確立于愛盡，由於愚癡滅盡而離癡故確立于愛盡。由於貪慾滅盡而離貪故確立于取盡，由於嗔恚滅盡而離嗔故確立于取盡，由於愚癡滅盡而離癡故確立于取盡。由於貪慾滅盡而離貪故確立于無癡，由於嗔恚滅盡而離嗔故確立于無癡，由於愚癡滅盡而離癡故確立于無癡。世尊，對於如是正確解脫心的比丘，即使強烈的可見色現於眼前，也不能佔據其心。其心保持不染、穩固、達到不動，並且觀察其滅。即使強烈的可聞聲...可嗅香...可嘗味...可觸境...可知法現於意前，也不能佔據其心。其心保持不染、穩固、達到不動，並且觀察其滅。世尊，就如一座堅實的山巖，無裂縫、無孔洞、一整塊。即使從東方來強烈的風雨，也不能使它動搖、震動、搖晃；即使從西方...從北方...從南方來強烈的風雨，也不能使它動搖、震動、搖晃。同樣地，世尊，對於如是正確解脫心的比丘，即使強烈的可見色現於眼前，也不能佔據其心。其心保持不染、穩固、達到不動，並且觀察其滅。即使強烈的可聞聲...可嗅香...可嘗味...可觸境...可知法現於意前，也不能佔據其心。其心保持不染、穩固、達到不動，並且觀察其滅。" [以下為偈頌：] "確立心於出離，及心向于遠離，確立于無惱害，及於諸取盡。確立于愛滅盡，及心向無迷惑，見諸處生起已，其心正解脫。彼正解脫者，比丘心寂靜，無復積累事，應作皆已辦。如一整塊巖，不為風所動，如是色聲味，香觸等一切。可意不可意，不能動如是，心住解脫中，觀察其滅盡。" 第一 2. 跋群那經

Tena kho pana samayena āyasmā phagguno [phegguno (ka.), phagguṇo (sī. syā.)] ābādhiko hoti dukkhito bāḷhagilāno. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – 『『āyasmā, bhante, phagguno ābādhiko dukkhito bāḷhagilāno. Sādhu, bhante , bhagavā yenāyasmā phagguno tenupasaṅkamatu anukampaṃ upādāyā』』ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā phagguno tenupasaṅkami. Addasā kho āyasmā phagguno bhagavantaṃ dūratova āgacchantaṃ. Disvāna mañcake samadhosi [samañcopi (sī. syā. pī.), saṃ + dhū + ī = samadhosi]. Atha kho bhagavā āyasmantaṃ phaggunaṃ etadavoca – 『『alaṃ, phagguna, mā tvaṃ mañcake samadhosi. Santimāni āsanāni parehi paññattāni, tatthāhaṃ nisīdissāmī』』ti. Nisīdi bhagavā paññatte āsane. Nisajja kho bhagavā āyasmantaṃ phaggunaṃ etadavoca –

『『Kacci te, phagguna, khamanīyaṃ kacci yāpanīyaṃ? Kacci te dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṃ paññāyati, no abhikkamo』』ti? 『『Na me , bhante , khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo.

『『Seyyathāpi, bhante, balavā puriso tiṇhena sikharena muddhani [muddhānaṃ (sī. pī.)] abhimattheyya [abhimaṭṭheyya (syā.)]; evamevaṃ kho me, bhante, adhimattā vātā muddhani [hananti (sī. pī.), ohananti (syā.)] ūhananti. Na me, bhante, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo.

『『Seyyathāpi, bhante, balavā puriso daḷhena varattakkhaṇḍena sīsaveṭhanaṃ dadeyya; evamevaṃ kho me, bhante, adhimattā sīse sīsavedanā. Na me, bhante, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo.

『『Seyyathāpi, bhante, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṃ parikanteyya; evamevaṃ kho me, bhante, adhimattā vātā kucchiṃ parikantanti. Na me, bhante, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo.

『『Seyyathāpi, bhante, dve balavanto purisā dubbalataraṃ purisaṃ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṃ samparitāpeyyuṃ; evamevaṃ kho me, bhante, adhimatto kāyasmiṃ ḍāho. Na me, bhante, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo』』ti. Atha kho bhagavā āyasmantaṃ phaggunaṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmi.

Atha kho āyasmā phagguno acirapakkantassa bhagavato kālamakāsi. Tamhi cassa samaye maraṇakāle indriyāni vippasīdiṃsu. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – 『『āyasmā, bhante, phagguno acirapakkantassa bhagavato kālamakāsi. Tamhi cassa samaye maraṇakāle indriyāni vippasīdiṃsū』』ti.

『『Kiṃ hānanda, phaggunassa [pheggunassa ānanda (ka.)] bhikkhuno indriyāni na vippasīdissanti! Phaggunassa, ānanda, bhikkhuno pañcahi orambhāgiyehi saṃyojanehi cittaṃ avimuttaṃ ahosi. Tassa taṃ dhammadesanaṃ sutvā pañcahi orambhāgiyehi saṃyojanehi cittaṃ vimuttaṃ.

『『Chayime, ānanda, ānisaṃsā kālena dhammassavane [dhammasavaṇe (sī.)] kālena atthupaparikkhāya. Katame cha? Idhānanda, bhikkhuno pañcahi orambhāgiyehi saṃyojanehi cittaṃ avimuttaṃ hoti. So tamhi samaye maraṇakāle labhati tathāgataṃ dassanāya. Tassa tathāgato dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Tassa taṃ dhammadesanaṃ sutvā pañcahi orambhāgiyehi saṃyojanehi cittaṃ vimuccati. Ayaṃ, ānanda, paṭhamo ānisaṃso kālena dhammassavane.

當時，尊者跋群那病重，痛苦，病情危急。爾時，尊者阿難前往世尊處，禮敬世尊后，坐在一旁。坐在一旁的尊者阿難對世尊說："世尊，尊者跋群那病重，痛苦，病情危急。世尊，請世尊出於慈悲，前往尊者跋群那處。"世尊以沉默表示同意。爾後，世尊在傍晚時分，從禪坐中起來，前往尊者跋群那處。尊者跋群那遠遠地看見世尊走來，就想在床上動一動。世尊對尊者跋群那說："夠了，跋群那，你不要在床上動。這裡有他人準備的座位，我將坐在那裡。"世尊坐在準備好的座位上。坐下後，世尊對尊者跋群那說： "跋群那，你還能忍受嗎？還能維持嗎？痛苦的感受是在減退而不是增加嗎？是否顯示減退而不是增加？""世尊，我不能忍受，不能維持。劇烈的痛苦在增加而不是減退，顯示增加而不是減退。" "世尊，就像強壯的人用銳利的尖刀刺入頭部，同樣地，世尊，極度的風氣衝擊我的頭部。我不能忍受，不能維持。劇烈的痛苦在增加而不是減退，顯示增加而不是減退。" "世尊，就像強壯的人用堅韌的皮帶纏緊頭部，同樣地，世尊，我頭部極度地疼痛。我不能忍受，不能維持。劇烈的痛苦在增加而不是減退，顯示增加而不是減退。" "世尊，就像熟練的屠牛者或其學徒用鋒利的屠牛刀剖開腹部，同樣地，世尊，極度的風氣剖割我的腹部。我不能忍受，不能維持。劇烈的痛苦在增加而不是減退，顯示增加而不是減退。" "世尊，就像兩個強壯的人抓住一個較弱的人的雙臂，在炭火坑上烤炙，同樣地，世尊，我身體極度發燒。我不能忍受，不能維持。劇烈的痛苦在增加而不是減退，顯示增加而不是減退。"於是世尊以法語開示、勸導、鼓勵、令其歡喜后，從座起而離去。爾後，尊者跋群那在世尊離去不久後命終。在他臨終時，諸根變得明凈。後來，尊者阿難前往世尊處，禮敬世尊后，坐在一旁。坐在一旁的尊者阿難對世尊說："世尊，尊者跋群那在世尊離去不久後命終。在他臨終時，諸根變得明凈。" "阿難，跋群那比丘的諸根為什麼不會明凈呢！阿難，跋群那比丘的心尚未從五下分結中解脫。但聽聞那法教后，他的心從五下分結中解脫了。阿難，適時聽法、適時思惟義理有六種利益。是哪六種？阿難，在此，比丘的心尚未從五下分結中解脫。他在臨終時得見如來。如來為他說法，開始善、中間善、結尾善，有義有文，宣說完整清凈的梵行。他聽聞那法教后，心從五下分結中解脫。阿難，這是適時聽法的第一種利益。"

『『Puna caparaṃ, ānanda, bhikkhuno pañcahi orambhāgiyehi saṃyojanehi cittaṃ avimuttaṃ hoti. So tamhi samaye maraṇakāle na heva kho [no ca kho (ka.)] labhati tathāgataṃ dassanāya, api ca kho tathāgatasāvakaṃ labhati dassanāya. Tassa tathāgatasāvako dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Tassa taṃ dhammadesanaṃ sutvā pañcahi orambhāgiyehi saṃyojanehi cittaṃ vimuccati. Ayaṃ, ānanda, dutiyo ānisaṃso kālena dhammassavane.

『『Puna caparaṃ, ānanda, bhikkhuno pañcahi orambhāgiyehi saṃyojanehi cittaṃ avimuttaṃ hoti. So tamhi samaye maraṇakāle na heva kho labhati tathāgataṃ dassanāya, napi tathāgatasāvakaṃ labhati dassanāya; api ca kho yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati. Tassa yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakkayato anuvicārayato manasānupekkhato pañcahi orambhāgiyehi saṃyojanehi cittaṃ vimuccati. Ayaṃ, ānanda, tatiyo ānisaṃso kālena atthupaparikkhāya.

『『Idhānanda , bhikkhuno pañcahi orambhāgiyehi saṃyojanehi cittaṃ vimuttaṃ hoti, anuttare ca kho upadhisaṅkhaye cittaṃ avimuttaṃ hoti. So tamhi samaye maraṇakāle labhati tathāgataṃ dassanāya. Tassa tathāgato dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ…pe… brahmacariyaṃ pakāseti. Tassa taṃ dhammadesanaṃ sutvā anuttare upadhisaṅkhaye cittaṃ vimuccati. Ayaṃ, ānanda, catuttho ānisaṃso kālena dhammassavane.

『『Puna caparaṃ, ānanda, bhikkhuno pañcahi orambhāgiyehi saṃyojanehi cittaṃ vimuttaṃ hoti, anuttare ca kho upadhisaṅkhaye cittaṃ avimuttaṃ hoti. So tamhi samaye maraṇakāle na heva kho labhati tathāgataṃ dassanāya, api ca kho tathāgatasāvakaṃ labhati dassanāya. Tassa tathāgatasāvako dhammaṃ deseti ādikalyāṇaṃ…pe… parisuddhaṃ brahmacariyaṃ pakāseti. Tassa taṃ dhammadesanaṃ sutvā anuttare upadhisaṅkhaye cittaṃ vimuccati. Ayaṃ, ānanda, pañcamo ānisaṃso kālena dhammassavane.

『『Puna caparaṃ, ānanda, bhikkhuno pañcahi orambhāgiyehi saṃyojanehi cittaṃ vimuttaṃ hoti, anuttare ca kho upadhisaṅkhaye cittaṃ avimuttaṃ hoti. So tamhi samaye maraṇakāle na heva kho labhati tathāgataṃ dassanāya, napi tathāgatasāvakaṃ labhati dassanāya; api ca kho yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati. Tassa yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakkayato anuvicārayato manasānupekkhato anuttare upadhisaṅkhaye cittaṃ vimuccati. Ayaṃ, ānanda, chaṭṭho ānisaṃso kālena atthupaparikkhāya. Ime kho, ānanda, cha ānisaṃsā kālena dhammassavane kālena atthupaparikkhāyā』』ti. Dutiyaṃ.

Chaḷabhijātisuttaṃ

"再者，阿難，比丘的心尚未從五下分結中解脫。他在臨終時雖然不得見如來，但得見如來的弟子。如來的弟子為他說法，開始善、中間善、結尾善，有義有文，宣說完整清凈的梵行。他聽聞那法教后，心從五下分結中解脫。阿難，這是適時聽法的第二種利益。再者，阿難，比丘的心尚未從五下分結中解脫。他在臨終時既不得見如來，也不得見如來的弟子；但他心中思維、推敲、省察其所聞所學之法。當他心中思維、推敲、省察其所聞所學之法時，心從五下分結中解脫。阿難，這是適時思惟義理的第三種利益。再者，阿難，比丘的心已從五下分結中解脫，但在無上的滅依上心尚未解脫。他在臨終時得見如來。如來為他說法，開始善、中間善...宣說梵行。他聽聞那法教后，心在無上的滅依上解脫。阿難，這是適時聽法的第四種利益。再者，阿難，比丘的心已從五下分結中解脫，但在無上的滅依上心尚未解脫。他在臨終時雖然不得見如來，但得見如來的弟子。如來的弟子為他說法，開始善...宣說清凈的梵行。他聽聞那法教后，心在無上的滅依上解脫。阿難，這是適時聽法的第五種利益。再者，阿難，比丘的心已從五下分結中解脫，但在無上的滅依上心尚未解脫。他在臨終時既不得見如來，也不得見如來的弟子；但他心中思維、推敲、省察其所聞所學之法。當他心中思維、推敲、省察其所聞所學之法時，心在無上的滅依上解脫。阿難，這是適時思惟義理的第六種利益。阿難，這就是適時聽法、適時思惟義理的六種利益。"第二 3. 六種階級經

Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – 『『pūraṇena, bhante, kassapena chaḷabhijātiyo paññattā – kaṇhābhijāti paññattā, nīlābhijāti paññattā, lohitābhijāti paññattā, haliddābhijāti paññattā, sukkābhijāti paññattā, paramasukkābhijāti paññattā.

『『Tatridaṃ , bhante, pūraṇena kassapena kaṇhābhijāti paññattā, orabbhikā sūkarikā sākuṇikā māgavikā luddā macchaghātakā corā coraghātakā bandhanāgārikā ye vā panaññepi keci kurūrakammantā.

『『Tatridaṃ, bhante, pūraṇena kassapena nīlābhijāti paññattā, bhikkhū kaṇṭakavuttikā ye vā panaññepi keci kammavādā kriyavādā.

『『Tatridaṃ, bhante, pūraṇena kassapena lohitābhijāti paññattā, nigaṇṭhā ekasāṭakā .

『『Tatridaṃ, bhante, pūraṇena kassapena haliddābhijāti paññattā, gihī odātavasanā acelakasāvakā .

『『Tatridaṃ, bhante, pūraṇena kassapena sukkābhijāti paññattā, ājīvakā ājīvakiniyo.

『『Tatridaṃ, bhante, pūraṇena kassapena paramasukkābhijāti paññattā, nando vaccho kiso saṃkicco makkhali gosālo. Pūraṇena, bhante, kassapena imā chaḷabhijātiyo paññattā』』ti.

『『Kiṃ panānanda, pūraṇassa kassapassa sabbo loko etadabbhanujānāti imā chaḷabhijātiyo paññāpetu』』nti? 『『No hetaṃ, bhante』』. 『『Seyyathāpi, ānanda, puriso daliddo assako anāḷhiko, tassa akāmakassa bilaṃ olaggeyyuṃ – 『idaṃ te, ambho purisa, maṃsañca khāditabbaṃ, mūlañca anuppadātabba』nti. Evamevaṃ kho, ānanda, pūraṇena kassapena appaṭiññāya etesaṃ samaṇabrāhmaṇānaṃ imā chaḷabhijātiyo paññattā, yathā taṃ bālena abyattena akhettaññunā akusalena.

『『Ahaṃ kho panānanda, chaḷabhijātiyo paññāpemi. Taṃ suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī』』ti. 『『Evaṃ, bhante』』ti kho āyasmā ānando bhagavato paccassosi. Bhagavā etadavoca – 『『katamā cānanda, chaḷabhijātiyo ? Idhānanda, ekacco kaṇhābhijātiyo samāno kaṇhaṃ dhammaṃ abhijāyati. Idha panānanda, ekacco kaṇhābhijātiyo samāno sukkaṃ dhammaṃ abhijāyati. Idha panānanda, ekacco kaṇhābhijātiyo samāno akaṇhaṃ asukkaṃ nibbānaṃ abhijāyati. Idha panānanda, ekacco sukkābhijātiyo samāno kaṇhaṃ dhammaṃ abhijāyati. Idha panānanda, ekacco sukkābhijātiyo samāno sukkaṃ dhammaṃ abhijāyati. Idha panānanda, ekacco sukkābhijātiyo samāno akaṇhaṃ asukkaṃ nibbānaṃ abhijāyati.

『『Kathañcānanda, kaṇhābhijātiyo samāno kaṇhaṃ dhammaṃ abhijāyati? Idhānanda, ekacco nīce kule paccājāto hoti – caṇḍālakule vā nesādakule vā venakule [veṇakule (sabbattha)] vā rathakārakule vā pukkusakule vā, dalidde appannapānabhojane kasiravuttike, yattha kasirena ghāsacchādo labbhati. So ca hoti dubbaṇṇo duddasiko okoṭimako bavhābādho kāṇo vā kuṇī vā khañjo vā pakkhahato vā, na lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa. So kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati. So kāyena duccaritaṃ caritvā, vācāya duccaritaṃ caritvā, manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Evaṃ kho, ānanda, kaṇhābhijātiyo samāno kaṇhaṃ dhammaṃ abhijāyati.

『『Kathañcānanda, kaṇhābhijātiyo samāno sukkaṃ dhammaṃ abhijāyati? Idhānanda, ekacco nīce kule paccājāto hoti – caṇḍālakule vā…pe… seyyāvasathapadīpeyyassa. So kāyena sucaritaṃ carati, vācāya sucaritaṃ carati, manasā sucaritaṃ carati. So kāyena sucaritaṃ caritvā, vācāya sucaritaṃ caritvā, manasā sucaritaṃ caritvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Evaṃ kho, ānanda, kaṇhābhijātiyo samāno sukkaṃ dhammaṃ abhijāyati.

一時，世尊住在王舍城（現在的拉杰吉爾）耆阇崛山。爾時，尊者阿難前往世尊處，禮敬世尊后，坐在一旁。坐在一旁的尊者阿難對世尊說："世尊，富蘭那·迦葉主張六種階級：主張黑階級、藍階級、紅階級、黃階級、白階級、最上白階級。其中，世尊，富蘭那·迦葉主張黑階級是：屠羊者、養豬者、捕鳥者、獵鹿者、獵人、漁夫、盜賊、處決盜賊者、獄卒，以及其他從事殘酷職業者。其中，世尊，富蘭那·迦葉主張藍階級是：比丘和其他主張業論、作用論者。其中，世尊，富蘭那·迦葉主張紅階級是：裸形外道。其中，世尊，富蘭那·迦葉主張黃階級是：穿白衣的在家居士及裸形外道的在家信徒。其中，世尊，富蘭那·迦葉主張白階級是：男女邪命外道。其中，世尊，富蘭那·迦葉主張最上白階級是：難陀·婆蹉、基沙·僧祇支、末伽梨·瞿舍羅。世尊，這是富蘭那·迦葉所主張的六種階級。" "但是，阿難，全世界都同意富蘭那·迦葉主張這六種階級嗎？""不是的，世尊。""阿難，就像有人強迫一個貧窮、無產、睏乏的人說：'喂，你必須吃這肉，而且要付錢。'同樣地，阿難，富蘭那·迦葉在未得到這些沙門婆羅門同意的情況下，主張這六種階級，如同一個愚笨、無知、不懂場合、不善巧的人一樣。" "阿難，我要主張六種階級。你要聽，要好好作意，我將說明。""是的，世尊。"尊者阿難回答世尊。世尊說道："阿難，什麼是六種階級？阿難，在此，有人生為黑階級而生起黑法。阿難，在此，有人生為黑階級而生起白法。阿難，在此，有人生為黑階級而生起非黑非白的涅槃。阿難，在此，有人生為白階級而生起黑法。阿難，在此，有人生為白階級而生起白法。阿難，在此，有人生為白階級而生起非黑非白的涅槃。阿難，如何是生為黑階級而生起黑法？阿難，在此，有人生於卑賤種姓－旃陀羅種姓、獵人種姓、竹匠種姓、車匠種姓、清道夫種姓，貧窮、缺乏飲食，生活困苦，難得衣食。他相貌醜陋，難看，矮小，多病，或瞎眼、或跛腳、或瘸腿、或半身不遂，得不到飲食、衣服、車乘、花鬘、香料、涂香、床座、住所、燈明。他以身行惡行，以語行惡行，以意行惡行。他以身行惡行，以語行惡行，以意行惡行后，身壞命終，生於惡趣、惡道、墮處、地獄。阿難，這就是生為黑階級而生起黑法。阿難，如何是生為黑階級而生起白法？阿難，在此，有人生於卑賤種姓－旃陀羅種姓...得不到床座、住所、燈明。他以身行善行，以語行善行，以意行善行。他以身行善行，以語行善行，以意行善行后，身壞命終，生於善趣天界。阿難，這就是生為黑階級而生起白法。

『『Kathañcānanda, kaṇhābhijātiyo samāno akaṇhaṃ asukkaṃ nibbānaṃ abhijāyati? Idhānanda, ekacco nīce kule paccājāto hoti – caṇḍālakule vā…pe… so ca hoti dubbaṇṇo duddasiko okoṭimako . So kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati. So evaṃ pabbajito samāno pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, catūsu satipaṭṭhānesu suppatiṭṭhitacitto, satta bojjhaṅge yathābhūtaṃ bhāvetvā akaṇhaṃ asukkaṃ nibbānaṃ abhijāyati. Evaṃ kho, ānanda, kaṇhābhijātiyo samāno akaṇhaṃ asukkaṃ nibbānaṃ abhijāyati.

『『Kathañcānanda, sukkābhijātiyo samāno kaṇhaṃ dhammaṃ abhijāyati? Idhānanda, ekacco ucce kule paccājāto hoti – khattiyamahāsālakule vā brāhmaṇamahāsālakule vā gahapatimahāsālakule vā, aḍḍhe mahaddhane mahābhoge pahūtajātarūparajate pahūtavittūpakaraṇe pahūtadhanadhaññe. So ca hoti abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato, lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa. So kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati. So kāyena duccaritaṃ caritvā, vācāya duccaritaṃ caritvā, manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Evaṃ kho, ānanda, sukkābhijātiyo samāno kaṇhaṃ dhammaṃ abhijāyati.

『『Kathañcānanda, sukkābhijātiyo samāno sukkaṃ dhammaṃ abhijāyati? Idhānanda, ekacco ucce kule paccājāto hoti – khattiyamahāsālakule vā…pe… seyyāvasathapadīpeyyassa. So kāyena sucaritaṃ carati, vācāya sucaritaṃ carati, manasā sucaritaṃ carati. So kāyena sucaritaṃ caritvā, vācāya sucaritaṃ caritvā, manasā sucaritaṃ caritvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Evaṃ kho, ānanda, sukkābhijātiyo samāno sukkaṃ dhammaṃ abhijāyati.

『『Kathañcānanda, sukkābhijātiyo samāno akaṇhaṃ asukkaṃ nibbānaṃ abhijāyati? Idhānanda , ekacco ucce kule paccājāto hoti – khattiyamahāsālakule vā brāhmaṇamahāsālakule vā gahapatimahāsālakule vā, aḍḍhe mahaddhane mahābhoge pahūtajātarūparajate pahūtavittūpakaraṇe pahūtadhanadhaññe. So ca hoti abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato, lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa . So kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati. So evaṃ pabbajito samāno pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, catūsu satipaṭṭhānesu suppatiṭṭhitacitto, satta bojjhaṅge yathābhūtaṃ bhāvetvā akaṇhaṃ asukkaṃ nibbānaṃ abhijāyati. Evaṃ kho, ānanda, sukkābhijātiyo samāno akaṇhaṃ asukkaṃ nibbānaṃ abhijāyati. Imā kho, ānanda, chaḷabhijātiyo』』ti. Tatiyaṃ.

Āsavasuttaṃ

"阿難，如何是生為黑階級而生起非黑非白的涅槃？阿難，在此，有人生於卑賤種姓－旃陀羅種姓...他相貌醜陋，難看，矮小。他剃除鬚髮，披著袈裟衣，從在家出家成為無家者。他如是出家后，斷除五蓋這些污染心、削弱慧力的心垢，在四念處中善立其心，如實修習七覺支，生起非黑非白的涅槃。阿難，這就是生為黑階級而生起非黑非白的涅槃。阿難，如何是生為白階級而生起黑法？阿難，在此，有人生於高貴種姓－剎帝利大富豪家，或婆羅門大富豪家，或居士大富豪家，富有、大財、大富，有豐富的金銀，豐富的資具，豐富的財谷。他容貌端正，可愛，美麗，具足最上的膚色，得到飲食、衣服、車乘、花鬘、香料、涂香、床座、住所、燈明。他以身行惡行，以語行惡行，以意行惡行。他以身行惡行，以語行惡行，以意行惡行后，身壞命終，生於惡趣、惡道、墮處、地獄。阿難，這就是生為白階級而生起黑法。阿難，如何是生為白階級而生起白法？阿難，在此，有人生於高貴種姓－剎帝利大富豪家...得到床座、住所、燈明。他以身行善行，以語行善行，以意行善行。他以身行善行，以語行善行，以意行善行后，身壞命終，生於善趣天界。阿難，這就是生為白階級而生起白法。阿難，如何是生為白階級而生起非黑非白的涅槃？阿難，在此，有人生於高貴種姓－剎帝利大富豪家，或婆羅門大富豪家，或居士大富豪家，富有、大財、大富，有豐富的金銀，豐富的資具，豐富的財谷。他容貌端正，可愛，美麗，具足最上的膚色，得到飲食、衣服、車乘、花鬘、香料、涂香、床座、住所、燈明。他剃除鬚髮，披著袈裟衣，從在家出家成為無家者。他如是出家后，斷除五蓋這些污染心、削弱慧力的心垢，在四念處中善立其心，如實修習七覺支，生起非黑非白的涅槃。阿難，這就是生為白階級而生起非黑非白的涅槃。阿難，這就是六種階級。"第三 4. 漏經

『『Chahi, bhikkhave, dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa.

Katamehi chahi? Idha, bhikkhave, bhikkhuno ye āsavā saṃvarā pahātabbā te saṃvarena pahīnā honti, ye āsavā paṭisevanā pahātabbā te paṭisevanāya pahīnā honti, ye āsavā adhivāsanā pahātabbā te adhivāsanāya pahīnā honti, ye āsavā parivajjanā pahātabbā te parivajjanāya pahīnā honti, ye āsavā vinodanā pahātabbā te vinodanāya pahīnā honti, ye āsavā bhāvanā pahātabbā te bhāvanāya pahīnā honti.

『『Katame ca, bhikkhave, āsavā saṃvarā pahātabbā ye saṃvarena pahīnā honti? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cakkhundriyasaṃvarasaṃvuto viharati. Yaṃ hissa, bhikkhave, cakkhundriyasaṃvaraṃ asaṃvutassa viharato uppajjeyyuṃ āsavā vighātapariḷāhā, cakkhundriyasaṃvaraṃ saṃvutassa viharato evaṃsa te āsavā vighātapariḷāhā na honti. Paṭisaṅkhā yoniso sotindriya…pe… ghānindriya… jivhindriya… kāyindriya… manindriyasaṃvarasaṃvuto viharati. Yaṃ hissa, bhikkhave, manindriyasaṃvaraṃ asaṃvutassa viharato uppajjeyyuṃ āsavā vighātapariḷāhā, manindriyasaṃvaraṃ saṃvutassa viharato evaṃsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā saṃvarā pahātabbā ye saṃvarena pahīnā honti.

『『Katame ca, bhikkhave, āsavā paṭisevanā pahātabbā ye paṭisevanāya pahīnā honti? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cīvaraṃ paṭisevati – 『yāvadeva sītassa paṭighātāya , uṇhassa paṭighātāya, ḍaṃsamakasavātātapasarīsapasamphassānaṃ [ḍaṃsa… siriṃsapasamphassānaṃ (sī. syā. kaṃ. pī) ma. ni.

"諸比丘，具足六法的比丘值得供養、值得款待、值得佈施、值得合掌，是世間無上的福田。是哪六法？諸比丘，在此，比丘對於應以防護斷除的漏已經以防護斷除了，對於應以受用斷除的漏已經以受用斷除了，對於應以忍受斷除的漏已經以忍受斷除了，對於應以遠離斷除的漏已經以遠離斷除了，對於應以驅除斷除的漏已經以驅除斷除了，對於應以修習斷除的漏已經以修習斷除了。諸比丘，什麼是應以防護斷除而已經以防護斷除的漏？諸比丘，在此，比丘如理思維后，安住于防護眼根。諸比丘，若不防護眼根而住，會生起煩惱熱惱的漏；防護眼根而住，這些煩惱熱惱的漏就不會生起。如理思維后，防護耳根...防護鼻根...防護舌根...防護身根...安住于防護意根。諸比丘，若不防護意根而住，會生起煩惱熱惱的漏；防護意根而住，這些煩惱熱惱的漏就不會生起。諸比丘，這些稱為應以防護斷除而已經以防護斷除的漏。諸比丘，什麼是應以受用斷除而已經以受用斷除的漏？諸比丘，在此，比丘如理思維后受用衣服－僅爲了防護寒冷，防護炎熱，防護虻、蚊、風、日、爬蟲的觸惱，

1.23] paṭighātāya, yāvadeva hirikopīnapaṭicchādanatthaṃ』. Paṭisaṅkhā yoniso piṇḍapātaṃ paṭisevati – 『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 ca』 [phāsuvihāro cāti (sī. syā. kaṃ. pī.)]. Paṭisaṅkhā yoniso senāsanaṃ paṭisevati – 『yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṃsamakasavātātapasarīsapasamphassānaṃ paṭighātāya, yāvadeva utuparissayavinodanapaṭisallānārāmatthaṃ』. Paṭisaṅkhā yoniso gilānappaccayabhesajjaparikkhāraṃ paṭisevati – 『yāvadeva uppannānaṃ veyyābādhikānaṃ vedanānaṃ paṭighātāya, abyābajjhaparamatāyā』ti. Yaṃ hissa, bhikkhave, appaṭisevato uppajjeyyuṃ āsavā vighātapariḷāhā, paṭisevato evaṃsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā paṭisevanā pahātabbā ye paṭisevanāya pahīnā honti.

『『Katame ca, bhikkhave, āsavā adhivāsanā pahātabbā ye adhivāsanāya pahīnā honti? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso khamo hoti sītassa uṇhassa, jighacchāya, pipāsāya, ḍaṃsamakasavātātapasarīsapasamphassānaṃ, duruttānaṃ durāgatānaṃ vacanapathānaṃ, uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsakajātiko hoti. Yaṃ hissa, bhikkhave , anadhivāsato uppajjeyyuṃ āsavā vighātapariḷāhā, adhivāsato evaṃsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā adhivāsanā pahātabbā ye adhivāsanāya pahīnā honti.

『『Katame ca, bhikkhave, āsavā parivajjanā pahātabbā ye parivajjanāya pahīnā honti? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso caṇḍaṃ hatthiṃ parivajjeti, caṇḍaṃ assaṃ parivajjeti, caṇḍaṃ goṇaṃ parivajjeti, caṇḍaṃ kukkuraṃ parivajjeti, ahiṃ khāṇuṃ kaṇṭakaṭṭhānaṃ sobbhaṃ papātaṃ candanikaṃ oḷigallaṃ, yathārūpe anāsane nisinnaṃ, yathārūpe agocare carantaṃ, yathārūpe pāpake mitte bhajantaṃ viññū sabrahmacārī pāpakesu ṭhānesu okappeyyuṃ, so tañca anāsanaṃ tañca agocaraṃ te ca pāpake mitte paṭisaṅkhā yoniso parivajjeti. Yaṃ hissa, bhikkhave, aparivajjayato uppajjeyyuṃ āsavā vighātapariḷāhā, parivajjayato evaṃsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā parivajjanā pahātabbā ye parivajjanāya pahīnā honti.

『『Katame ca, bhikkhave, āsavā vinodanā pahātabbā ye vinodanāya pahīnā honti? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso uppannaṃ kāmavitakkaṃ nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti, paṭisaṅkhā yoniso uppannaṃ byāpādavitakkaṃ…pe… uppannaṃ vihiṃsāvitakkaṃ… uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti. Yaṃ hissa, bhikkhave, avinodayato uppajjeyyuṃ āsavā vighātapariḷāhā , vinodayato evaṃsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā vinodanā pahātabbā ye vinodanāya pahīnā honti.

『『Katame ca, bhikkhave, āsavā bhāvanā pahātabbā ye bhāvanāya pahīnā honti? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ, paṭisaṅkhā yoniso dhammavicayasambojjhaṅgaṃ bhāveti…pe… vīriyasambojjhaṅgaṃ bhāveti… pītisambojjhaṅgaṃ bhāveti… passaddhisambojjhaṅgaṃ bhāveti… samādhisambojjhaṅgaṃ bhāveti… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Yaṃ hissa, bhikkhave, abhāvayato uppajjeyyuṃ āsavā vighātapariḷāhā, bhāvayato evaṃsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā bhāvanā pahātabbā ye bhāvanāya pahīnā honti.

『『Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā』』ti. Catutthaṃ.

Dārukammikasuttaṃ

"僅爲了遮蔽羞處。如理思維后受用食物－不為嬉戲，不為驕慢，不為裝飾，不為莊嚴，僅爲了此身住立維持，爲了止息傷害，爲了資助梵行，我將除去舊的苦受，不生起新的苦受，我將得以生存，無過且安住。如理思維后受用住處－僅爲了防護寒冷，防護炎熱，防護虻、蚊、風、日、爬蟲的觸惱，僅爲了避免氣候的危險和樂於獨處。如理思維后受用病緣醫藥資具－僅爲了對治已生起的病苦，爲了無苦為上。諸比丘，若不受用則會生起煩惱熱惱的漏；如是受用則這些煩惱熱惱的漏不會生起。諸比丘，這些稱為應以受用斷除而已經以受用斷除的漏。諸比丘，什麼是應以忍受斷除而已經以忍受斷除的漏？諸比丘，在此，比丘如理思維后，能忍受寒熱、飢渴、虻蚊風日爬蟲的觸惱，惡語惡言，已生起的身體的苦受，劇烈的、猛利的、辛辣的、不悅的、不適意的、奪命的感受，他成為能忍受的人。諸比丘，若不忍受則會生起煩惱熱惱的漏；忍受則這些煩惱熱惱的漏不會生起。諸比丘，這些稱為應以忍受斷除而已經以忍受斷除的漏。諸比丘，什麼是應以遠離斷除而已經以遠離斷除的漏？諸比丘，在此，比丘如理思維后，遠離兇惡的象，遠離兇惡的馬，遠離兇惡的牛，遠離兇惡的狗，遠離蛇、樹樁、荊棘地、深坑、懸崖、污水池、糞坑；如果智者同梵行者會指責他坐在不當的座位，行於不當的境地，親近惡友，他如理思維后遠離那不當的座位、不當的境地和惡友。諸比丘，若不遠離則會生起煩惱熱惱的漏；遠離則這些煩惱熱惱的漏不會生起。諸比丘，這些稱為應以遠離斷除而已經以遠離斷除的漏。諸比丘，什麼是應以驅除斷除而已經以驅除斷除的漏？諸比丘，在此，比丘如理思維后，不容忍已生起的欲尋，斷除、驅除、除滅、令不存在；如理思維后，不容忍已生起的嗔恚尋...已生起的傷害尋...已生起的種種惡不善法，斷除、驅除、除滅、令不存在。諸比丘，若不驅除則會生起煩惱熱惱的漏；驅除則這些煩惱熱惱的漏不會生起。諸比丘，這些稱為應以驅除斷除而已經以驅除斷除的漏。諸比丘，什麼是應以修習斷除而已經以修習斷除的漏？諸比丘，在此，比丘如理思維后，修習念覺支，依止遠離、依止離貪、依止滅盡，趣向捨棄；如理思維后，修習擇法覺支...修習精進覺支...修習喜覺支...修習輕安覺支...修習定覺支...修習舍覺支，依止遠離、依止離貪、依止滅盡，趣向捨棄。諸比丘，若不修習則會生起煩惱熱惱的漏；修習則這些煩惱熱惱的漏不會生起。諸比丘，這些稱為應以修習斷除而已經以修習斷除的漏。諸比丘，具足這六法的比丘值得供養、值得款待、值得佈施、值得合掌，是世間無上的福田。"第四 5. 木匠經

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā nātike viharati giñjakāvasathe. Atha kho dārukammiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho dārukammikaṃ gahapatiṃ bhagavā etadavoca – 『『api nu te, gahapati, kule dānaṃ dīyatī』』ti? 『『Dīyati me, bhante, kule dānaṃ. Tañca kho ye te bhikkhū āraññikā piṇḍapātikā paṃsukūlikā arahanto vā arahattamaggaṃ vā samāpannā, tathārūpesu me, bhante, bhikkhūsu dānaṃ dīyatī』』ti.

『『Dujjānaṃ kho etaṃ, gahapati, tayā gihinā kāmabhoginā puttasambādhasayanaṃ ajjhāvasantena, kāsikacandanaṃ paccanubhontena, mālāgandhavilepanaṃ dhārayantena, jātarūparajataṃ sādiyantena ime vā arahanto ime vā arahattamaggaṃ samāpannāti.

『『Āraññiko cepi, gahapati, bhikkhu hoti uddhato unnaḷo capalo mukharo vikiṇṇavāco muṭṭhassati asampajāno asamāhito vibbhantacitto pākatindriyo. Evaṃ so tenaṅgena gārayho. Āraññiko cepi, gahapati, bhikkhu hoti anuddhato anunnaḷo acapalo amukharo avikiṇṇavāco upaṭṭhitassati sampajāno samāhito ekaggacitto saṃvutindriyo. Evaṃ so tenaṅgena pāsaṃso.

『『Gāmantavihārī cepi, gahapati, bhikkhu hoti uddhato…pe… evaṃ so tenaṅgena gārayho. Gāmantavihārī cepi, gahapati, bhikkhu hoti anuddhato…pe… evaṃ so tenaṅgena pāsaṃso.

『『Piṇḍapātiko cepi, gahapati, bhikkhu hoti uddhato…pe… evaṃ so tenaṅgena gārayho. Piṇḍapātiko cepi, gahapati, bhikkhu hoti anuddhato…pe… evaṃ so tenaṅgena pāsaṃso.

『『Nemantaniko cepi, gahapati, bhikkhu hoti uddhato…pe… evaṃ so tenaṅgena gārayho. Nemantaniko cepi, gahapati, bhikkhu hoti anuddhato…pe… evaṃ so tenaṅgena pāsaṃso.

『『Paṃsukūliko cepi, gahapati, bhikkhu hoti uddhato…pe… evaṃ so tenaṅgena gārayho . Paṃsukūliko cepi, gahapati, bhikkhu hoti anuddhato…pe… evaṃ so tenaṅgena pāsaṃso.

『『Gahapaticīvaradharo cepi, gahapati, bhikkhu hoti uddhato unnaḷo capalo mukharo vikiṇṇavāco muṭṭhassati asampajāno asamāhito vibbhantacitto pākatindriyo. Evaṃ so tenaṅgena gārayho. Gahapaticīvaradharo cepi, gahapati, bhikkhu hoti anuddhato anunnaḷo acapalo amukharo avikiṇṇavāco upaṭṭhitassati sampajāno samāhito ekaggacitto saṃvutindriyo. Evaṃ so tenaṅgena pāsaṃso.

『『Iṅgha tvaṃ, gahapati, saṅghe dānaṃ [dānāni (ka.)] dehi. Saṅghe te dānaṃ dadato cittaṃ pasīdissati. So tvaṃ pasannacitto kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissasī』』ti. 『『Esāhaṃ, bhante, ajjatagge saṅghe dānaṃ dassāmī』』ti. Pañcamaṃ.

Hatthisāriputtasuttaṃ
如是我聞。一時，世尊住在那提迦（磚房）。當時，木匠居士前往世尊處。到達后，禮敬世尊，坐在一旁。世尊對坐在一旁的木匠居士說："居士，你家中有佈施嗎？""世尊，我家中有佈施。對那些住阿蘭若、常乞食、著糞掃衣的比丘，他們是阿羅漢或已入阿羅漢道，世尊，我對這樣的比丘佈施。" "居士，你是在家人，享受欲樂，住在子女環繞的住所，享用迦尸產的檀香，佩戴花鬘、香料、涂香，接受金銀，很難知道這些是阿羅漢或這些已入阿羅漢道。" "居士，即使是阿蘭若比丘，如果他掉舉、高慢、輕躁、多言、亂語、失念、不正知、不定、心散亂、諸根不護，因這點他應受呵責。居士，即使是阿蘭若比丘，如果他不掉舉、不高慢、不輕躁、不多言、不亂語、念現前、正知、入定、心專一、諸根防護，因這點他應受讚歎。居士，即使是住聚落邊的比丘，如果他掉舉...因這點他應受呵責。居士，即使是住聚落邊的比丘，如果他不掉舉...因這點他應受讚歎。居士，即使是常乞食的比丘，如果他掉舉...因這點他應受呵責。居士，即使是常乞食的比丘，如果他不掉舉...因這點他應受讚歎。居士，即使是受請食的比丘，如果他掉舉...因這點他應受呵責。居士，即使是受請食的比丘，如果他不掉舉...因這點他應受讚歎。居士，即使是著糞掃衣的比丘，如果他掉舉...因這點他應受呵責。居士，即使是著糞掃衣的比丘，如果他不掉舉...因這點他應受讚歎。居士，即使是受持居士衣的比丘，如果他掉舉、高慢、輕躁、多言、亂語、失念、不正知、不定、心散亂、諸根不護，因這點他應受呵責。居士，即使是受持居士衣的比丘，如果他不掉舉、不高慢、不輕躁、不多言、不亂語、念現前、正知、入定、心專一、諸根防護，因這點他應受讚歎。來吧，居士，你要佈施僧團。佈施僧團時，你的心會生信。你以信心，身壞命終后，將生於善趣、天界。""世尊，從今以後，我將佈施僧團。"第五
象舍利弗經
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā bārāṇasiyaṃ viharati isipatane migadāye. Tena kho pana samayena sambahulā therā bhikkhū pacchābhattaṃ piṇḍapātapaṭikkantā maṇḍalamāḷe sannisinnā sannipatitā abhidhammakathaṃ kathenti. Tatra sudaṃ āyasmā citto hatthisāriputto therānaṃ bhikkhūnaṃ abhidhammakathaṃ kathentānaṃ antarantarā kathaṃ opāteti. Atha kho āyasmā mahākoṭṭhiko āyasmantaṃ cittaṃ hatthisāriputtaṃ etadavoca – 『『māyasmā citto hatthisāriputto therānaṃ bhikkhūnaṃ abhidhammakathaṃ kathentānaṃ antarantarā kathaṃ opātesi, yāva kathāpariyosānaṃ āyasmā citto āgametū』』ti. Evaṃ vutte āyasmato cittassa hatthisāriputtassa sahāyakā bhikkhū āyasmantaṃ mahākoṭṭhikaṃ etadavocuṃ – 『『māyasmā mahākoṭṭhiko āyasmantaṃ cittaṃ hatthisāriputtaṃ apasādesi, paṇḍito āyasmā citto hatthisāriputto. Pahoti cāyasmā citto hatthisāriputto therānaṃ bhikkhūnaṃ abhidhammakathaṃ kathetu』』nti.

『『Dujjānaṃ kho etaṃ, āvuso, parassa cetopariyāyaṃ ajānantehi. Idhāvuso, ekacco puggalo tāvadeva soratasorato hoti, nivātanivāto hoti, upasantupasanto hoti, yāva satthāraṃ upanissāya viharati aññataraṃ vā garuṭṭhāniyaṃ sabrahmacāriṃ. Yato ca kho so vapakassateva satthārā, vapakassati garuṭṭhāniyehi sabrahmacārīhi, so saṃsaṭṭho viharati bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi. Tassa saṃsaṭṭhassa vissatthassa pākatassa bhassamanuyuttassa viharato rāgo cittaṃ anuddhaṃseti. So rāgānuddhaṃsitena cittena sikkhaṃ paccakkhāya hīnāyāvattati.

『『Seyyathāpi, āvuso, goṇo kiṭṭhādo dāmena vā baddho [ārāme vā bandho (ka.)] vaje vā oruddho. Yo nu kho, āvuso, evaṃ vadeyya – 『na dānāyaṃ goṇo kiṭṭhādo punadeva kiṭṭhaṃ otarissatī』ti, sammā nu kho so, āvuso, vadamāno vadeyyā』』ti? 『『No hidaṃ, āvuso』』. 『『Ṭhānañhetaṃ, āvuso, vijjati, yaṃ so goṇo kiṭṭhādo dāmaṃ vā chetvā vajaṃ vā bhinditvā, atha punadeva kiṭṭhaṃ otareyyāti. Evamevaṃ kho, āvuso, idhekacco puggalo tāvadeva soratasorato hoti, nivātanivāto hoti, upasantupasanto hoti yāva satthāraṃ upanissāya viharati aññataraṃ vā garuṭṭhāniyaṃ sabrahmacāriṃ. Yato ca kho so vapakassateva satthārā, vapakassati garuṭṭhāniyehi sabrahmacārīhi, so saṃsaṭṭho viharati bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi. Tassa saṃsaṭṭhassa vissatthassa pākatassa bhassamanuyuttassa viharato rāgo cittaṃ anuddhaṃseti . So rāgānuddhaṃsitena cittena sikkhaṃ paccakkhāya hīnāyāvattati.

『『Idha panāvuso, ekacco puggalo vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati. So 『lābhimhi paṭhamassa jhānassā』ti saṃsaṭṭho viharati bhikkhūhi…pe… sikkhaṃ paccakkhāya hīnāyāvattati. Seyyathāpi, āvuso, cātumahāpathe thullaphusitako devo vassanto [thullaphusitake deve vassante (ka.)] rajaṃ antaradhāpeyya, cikkhallaṃ pātukareyya. Yo nu kho, āvuso, evaṃ vadeyya – 『na dāni amusmiṃ [amukasmiṃ (ka.)] cātumahāpathe punadeva rajo pātubhavissatī』ti, sammā nu kho so, āvuso, vadamāno vadeyyā』』ti? 『『No hidaṃ, āvuso』』. 『『Ṭhānañhetaṃ, āvuso, vijjati, yaṃ amusmiṃ cātumahāpathe manussā vā atikkameyyuṃ, gopasū vā atikkameyyuṃ, vātātapo vā snehagataṃ pariyādiyeyya, atha punadeva rajo pātubhaveyyāti. Evamevaṃ kho, āvuso, idhekacco puggalo vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati. So 『lābhimhi paṭhamassa jhānassā』ti saṃsaṭṭho viharati bhikkhūhi…pe… sikkhaṃ paccakkhāya hīnāyāvattati.

如是我聞。一時，世尊住在波羅奈（現在的瓦拉納西）仙人落處的鹿野苑。當時，眾多上座比丘在食后從托缽回來，聚集在圓形集會堂，談論阿毗達摩。在那裡，尊者象舍利弗不時插話打斷上座比丘們談論阿毗達摩。這時，尊者大拘絺羅對尊者象舍利弗說："尊者象舍利弗不要在上座比丘們談論阿毗達摩時不時插話，請尊者象舍利弗等到談話結束。"說這話時，尊者象舍利弗的同伴比丘們對尊者大拘絺羅說："尊者大拘絺羅不要訶責尊者象舍利弗，尊者象舍利弗是智者，尊者象舍利弗能夠與上座比丘們談論阿毗達摩。" "賢友們，不知他人心的人很難了解。賢友們，在此，某人只要依止師長或某位值得尊重的同梵行者而住時，就表現得調柔、謙遜、寂靜。但當他遠離師長、遠離值得尊重的同梵行者時，他就與比丘、比丘尼、優婆塞、優婆夷、國王、大臣、外道及外道弟子交際。當他這樣交際、親密、放逸、熱衷於談話而住時，貪慾擾亂他的心。他的心被貪慾擾亂后，就捨棄學處，還俗。賢友們，就像一頭吃穀物的牛被繩子繫著或被關在牛欄里。賢友們，如果有人說：'這頭吃穀物的牛不會再去吃穀物了'，賢友們，他說的對嗎？""不對，賢友。""賢友們，確實有這種可能：那頭牛會咬斷繩子或衝破牛欄，然後再去吃穀物。同樣地，賢友們，在此，某人只要依止師長或某位值得尊重的同梵行者而住時，就表現得調柔、謙遜、寂靜。但當他遠離師長、遠離值得尊重的同梵行者時，他就與比丘、比丘尼、優婆塞、優婆夷、國王、大臣、外道及外道弟子交際。當他這樣交際、親密、放逸、熱衷於談話而住時，貪慾擾亂他的心。他的心被貪慾擾亂后，就捨棄學處，還俗。再者，賢友們，在此，某人離欲...進入並住于初禪。他想：'我得到初禪'，就與比丘...捨棄學處，還俗。賢友們，就像在四衢道上，大雨滴落下來時，會使塵土消失，使泥濘出現。賢友們，如果有人說：'在這四衢道上不會再有塵土出現了'，賢友們，他說的對嗎？""不對，賢友。""賢友們，確實有這種可能：人們或牛群會經過那四衢道，或風和熱會使濕氣消失，然後塵土就會再次出現。同樣地，賢友們，在此，某人離欲...進入並住于初禪。他想：'我得到初禪'，就與比丘...捨棄學處，還俗。

『『Idha panāvuso, ekacco puggalo vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati. So 『lābhimhi dutiyassa jhānassā』ti saṃsaṭṭho viharati bhikkhūhi…pe… sikkhaṃ paccakkhāya hīnāyāvattati. Seyyathāpi , āvuso, gāmassa vā nigamassa vā avidūre mahantaṃ taḷākaṃ. Tattha thullaphusitako devo vuṭṭho sippisambukampi sakkharakaṭhalampi antaradhāpeyya. Yo nu kho, āvuso, evaṃ vadeyya – 『na dāni amusmiṃ taḷāke punadeva sippisambukā vā sakkharakaṭhalā vā pātubhavissantī』ti, sammā nu kho so, āvuso, vadamāno vadeyyā』』ti? 『『No hidaṃ, āvuso』』. 『『Ṭhānañhetaṃ, āvuso, vijjati, yaṃ amusmiṃ taḷāke manussā vā piveyyuṃ, gopasū vā piveyyuṃ, vātātapo vā snehagataṃ pariyādiyeyya, atha punadeva sippisambukāpi sakkharakaṭhalāpi pātubhaveyyunti. Evamevaṃ kho, āvuso, idhekacco puggalo vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati. So 『lābhimhi dutiyassa jhānassā』ti saṃsaṭṭho viharati bhikkhūhi…pe… sikkhaṃ paccakkhāya hīnāyāvattati.

『『Idha panāvuso, ekacco puggalo pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati. So 『lābhimhi tatiyassa jhānassā』ti saṃsaṭṭho viharati bhikkhūhi…pe… sikkhaṃ paccakkhāya hīnāyāvattati. Seyyathāpi, āvuso, purisaṃ paṇītabhojanaṃ bhuttāviṃ ābhidosikaṃ bhojanaṃ nacchādeyya. Yo nu kho, āvuso, evaṃ vadeyya – 『na dāni amuṃ purisaṃ punadeva bhojanaṃ chādessatī』ti, sammā nu kho so, āvuso, vadamāno vadeyyā』』ti? 『『No hidaṃ, āvuso』』. 『『Ṭhānañhetaṃ, āvuso, vijjati, amuṃ purisaṃ paṇītabhojanaṃ bhuttāviṃ yāvassa sā ojā kāye ṭhassati tāva na aññaṃ bhojanaṃ chādessati. Yato ca khvassa sā ojā antaradhāyissati, atha punadeva taṃ bhojanaṃ chādeyyāti. Evamevaṃ kho, āvuso, idhekacco puggalo pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati. So 『lābhimhi tatiyassa jhānassā』ti saṃsaṭṭho viharati bhikkhūhi…pe… sikkhaṃ paccakkhāya hīnāyāvattati.

『『Idha , panāvuso, ekacco puggalo sukhassa ca pahānā dukkhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharati. So 『lābhimhi catutthassa jhānassā』ti saṃsaṭṭho viharati bhikkhūhi…pe… sikkhaṃ paccakkhāya hīnāyāvattati. Seyyathāpi, āvuso, pabbatasaṅkhepe udakarahado nivāto vigataūmiko. Yo nu kho, āvuso, evaṃ vadeyya – 『na dāni amusmiṃ udakarahade punadeva ūmi pātubhavissatī』ti, sammā nu kho so, āvuso, vadamāno vadeyyā』』ti? 『『No hidaṃ, āvuso』』. 『『Ṭhānañhetaṃ, āvuso, vijjati, yā puratthimāya disāya āgaccheyya bhusā vātavuṭṭhi. Sā tasmiṃ udakarahade ūmiṃ janeyya. Yā pacchimāya disāya āgaccheyya…pe… yā uttarāya disāya āgaccheyya… yā dakkhiṇāya disāya āgaccheyya bhusā vātavuṭṭhi. Sā tasmiṃ udakarahade ūmiṃ janeyyāti. Evamevaṃ kho, āvuso, idhekacco puggalo sukhassa ca pahānā dukkhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharati. So 『lābhimhi catutthassa jhānassā』ti saṃsaṭṭho viharati bhikkhūhi…pe… sikkhaṃ paccakkhāya hīnāyāvattati.

"再者，賢友們，在此，某人平息尋伺...進入並住于第二禪。他想：'我得到第二禪'，就與比丘...捨棄學處，還俗。賢友們，就像在村落或城鎮附近有一個大池塘。大雨滴落時，會使貝殼、礫石消失。賢友們，如果有人說：'在這個池塘里不會再有貝殼、礫石出現了'，賢友們，他說的對嗎？""不對，賢友。""賢友們，確實有這種可能：人們或牛群會在那池塘里飲水，或風和熱會使濕氣消失，然後貝殼、礫石就會再次出現。同樣地，賢友們，在此，某人平息尋伺...進入並住于第二禪。他想：'我得到第二禪'，就與比丘...捨棄學處，還俗。再者，賢友們，在此，某人離喜...進入並住于第三禪。他想：'我得到第三禪'，就與比丘...捨棄學處，還俗。賢友們，就像有人吃過美食后，不會想吃隔夜的食物。賢友們，如果有人說：'這個人不會再想吃食物了'，賢友們，他說的對嗎？""不對，賢友。""賢友們，確實有這種可能：那人吃過美食后，只要那滋味還留在身體里，就不會想吃其他食物。但當那滋味消失時，他就會再想吃食物。同樣地，賢友們，在此，某人離喜...進入並住于第三禪。他想：'我得到第三禪'，就與比丘...捨棄學處，還俗。再者，賢友們，在此，某人斷樂斷苦...進入並住于第四禪。他想：'我得到第四禪'，就與比丘...捨棄學處，還俗。賢友們，就像在山谷中有一個無風、無波的水池。賢友們，如果有人說：'在這水池中不會再有波浪出現了'，賢友們，他說的對嗎？""不對，賢友。""賢友們，確實有這種可能：從東方來的強風暴雨會在那水池中掀起波浪。從西方來的...從北方來的...從南方來的強風暴雨會在那水池中掀起波浪。同樣地，賢友們，在此，某人斷樂斷苦...進入並住于第四禪。他想：'我得到第四禪'，就與比丘...捨棄學處，還俗。

『『Idha, panāvuso, ekacco puggalo sabbanimittānaṃ amanasikārā animittaṃ cetosamādhiṃ upasampajja viharati. So 『lābhimhi animittassa cetosamādhissā』ti saṃsaṭṭho viharati bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi . Tassa saṃsaṭṭhassa vissatthassa pākatassa bhassamanuyuttassa viharato rāgo cittaṃ anuddhaṃseti. So rāgānuddhaṃsitena cittena sikkhaṃ paccakkhāya hīnāyāvattati. Seyyathāpi, āvuso, rājā vā rājamahāmatto vā caturaṅginiyā senāya addhānamaggappaṭipanno aññatarasmiṃ vanasaṇḍe ekarattiṃ vāsaṃ upagaccheyya. Tatra [tattha (sī. pī.)] hatthisaddena assasaddena rathasaddena pattisaddena bheripaṇavasaṅkhatiṇavaninnādasaddena cīrikasaddo [ciriḷikāsaddo (sī. syā. kaṃ. pī.)] antaradhāyeyya [antaradhāpeyya (syā. pī. ka.)]. Yo nu kho, āvuso, evaṃ vadeyya – 『na dāni amusmiṃ vanasaṇḍe punadeva cīrikasaddo pātubhavissatī』ti, sammā nu kho so , āvuso, vadamāno vadeyyā』』ti? 『『No hidaṃ, āvuso』』. 『『Ṭhānañhetaṃ, āvuso, vijjati, yaṃ so rājā vā rājamahāmatto vā tamhā vanasaṇḍā pakkameyya, atha punadeva cīrikasaddo pātubhaveyyāti. Evamevaṃ kho, āvuso, idhekacco puggalo sabbanimittānaṃ amanasikārā animittaṃ cetosamādhiṃ upasampajja viharati. So 『lābhimhi animittassa cetosamādhissā』ti saṃsaṭṭho viharati bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi. Tassa saṃsaṭṭhassa vissatthassa pākatassa bhassamanuyuttassa viharato rāgo cittaṃ anuddhaṃseti. So rāgānuddhaṃsitena cittena sikkhaṃ paccakkhāya hīnāyāvattatī』』ti.

Atha kho āyasmā citto hatthisāriputto aparena samayena sikkhaṃ paccakkhāya hīnāyāvattati. Atha kho cittassa hatthisāriputtassa sahāyakā bhikkhū yenāyasmā mahākoṭṭhiko tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ mahākoṭṭhikaṃ etadavocuṃ – 『『kiṃ nu kho āyasmatā mahākoṭṭhikena citto hatthisāriputto cetasā ceto paricca vidito – 『imāsañca imāsañca vihārasamāpattīnaṃ citto hatthisāriputto lābhī, atha ca pana sikkhaṃ paccakkhāya hīnāyāvattissatī』ti; udāhu devatā etamatthaṃ ārocesuṃ – 『citto, bhante, hatthisāriputto imāsañca imāsañca vihārasamāpattīnaṃ lābhī, atha ca pana sikkhaṃ paccakkhāya hīnāyāvattissatī』』』ti? 『『Cetasā ceto paricca vidito me, āvuso – 『citto hatthisāriputto imāsañca imāsañca vihārasamāpattīnaṃ lābhī, atha ca pana sikkhaṃ paccakkhāya hīnāyāvattissatī』ti. Devatāpi me etamatthaṃ ārocesuṃ – 『citto, bhante, hatthisāriputto imāsañca imāsañca vihārasamāpattīnaṃ lābhī, atha ca pana sikkhaṃ paccakkhāya hīnāyāvattissatī』』ti.

Atha kho cittassa hatthisāriputtassa sahāyakā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – 『『citto, bhante, hatthisāriputto imāsañca imāsañca vihārasamāpattīnaṃ lābhī, atha ca pana sikkhaṃ paccakkhāya hīnāyāvattatī』』ti. 『『Na, bhikkhave, citto ciraṃ sarissati [padissati (ka.)] nekkhammassā』』ti.

Atha kho citto hatthisāriputto nacirasseva kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbaji. Atha kho āyasmā citto hatthisāriputto eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. 『『Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā』』ti abbhaññāsi. Aññataro ca panāyasmā citto hatthisāriputto arahataṃ ahosīti. Chaṭṭhaṃ.

Majjhesuttaṃ

"再者，賢友們，在此，某人不作意一切相，進入並住于無相心定。他想：'我得到無相心定'，就與比丘、比丘尼、優婆塞、優婆夷、國王、大臣、外道及外道弟子交際。當他這樣交際、親密、放逸、熱衷於談話而住時，貪慾擾亂他的心。他的心被貪慾擾亂后，就捨棄學處，還俗。賢友們，就像國王或大臣率領四支軍隊行進，在某個林地過夜。在那裡，象聲、馬聲、車聲、步兵聲、鑼鼓螺號聲中，蟋蟀聲消失了。賢友們，如果有人說：'在這林地裡不會再有蟋蟀聲出現了'，賢友們，他說的對嗎？""不對，賢友。""賢友們，確實有這種可能：當國王或大臣離開那林地后，蟋蟀聲就會再次出現。同樣地，賢友們，在此，某人不作意一切相，進入並住于無相心定。他想：'我得到無相心定'，就與比丘、比丘尼、優婆塞、優婆夷、國王、大臣、外道及外道弟子交際。當他這樣交際、親密、放逸、熱衷於談話而住時，貪慾擾亂他的心。他的心被貪慾擾亂后，就捨棄學處，還俗。" 後來，尊者象舍利弗果然捨棄學處，還俗了。這時，像舍利弗的同伴比丘們前往尊者大拘絺羅處。到達后，對尊者大拘絺羅說："尊者大拘絺羅是以心知他心而了知'象舍利弗能得到這些這些住處定，但會捨棄學處，還俗'呢？還是諸天告知'尊者，像舍利弗能得到這些這些住處定，但會捨棄學處，還俗'呢？""賢友們，我是以心知他心而了知'象舍利弗能得到這些這些住處定，但會捨棄學處，還俗'。諸天也告知我'尊者，像舍利弗能得到這些這些住處定，但會捨棄學處，還俗'。" 這時，像舍利弗的同伴比丘們前往世尊處。到達后，禮敬世尊，坐在一旁。坐在一旁的那些比丘對世尊說："尊者，像舍利弗能得到這些這些住處定，但捨棄學處，還俗了。""諸比丘，像不會長時憶念出離。" 後來，像舍利弗不久就剃除鬚髮，披著袈裟衣，從在家出家成為無家者。這時，尊者象舍利弗獨處、遠離，不放逸、熱誠、專注而住，不久就－爲了這善男子正確地從在家出家成為無家者的目的－那無上梵行的完成，在現法中自知、作證、具足而住。他了知："生已盡，梵行已立，所作已辦，不受後有。"尊者象舍利弗成為阿羅漢之一。第六 7. 中經

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā bārāṇasiyaṃ viharati isipatane migadāye. Tena kho pana samayena sambahulānaṃ therānaṃ bhikkhūnaṃ pacchābhattaṃ piṇḍapātapaṭikkantānaṃ maṇḍalamāḷe sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi – 『『vuttamidaṃ, āvuso, bhagavatā pārāyane metteyyapañhe –

[cūḷani. tissamitteyyamāṇavapucchā 67] 『『Yo ubhonte viditvāna, majjhe mantā na lippati [na limpati (ka.)];

Taṃ brūmi mahāpurisoti, sodha sibbini [sibbani (sī. syā. kaṃ. pī.)] maccagā』』ti.

『『Katamo nu kho, āvuso, eko anto, katamo dutiyo anto, kiṃ majjhe, kā sibbinī』』ti? Evaṃ vutte aññataro bhikkhu there bhikkhū etadavoca – 『『phasso kho, āvuso, eko anto, phassasamudayo dutiyo anto , phassanirodho majjhe, taṇhā sibbinī; taṇhā hi naṃ sibbati tassa tasseva bhavassa abhinibbattiyā. Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṃ abhijānāti, pariññeyyaṃ parijānāti, abhiññeyyaṃ abhijānanto [abhijānitvā (ka.)] pariññeyyaṃ parijānanto [parijānitvā (ka.)] diṭṭheva dhamme dukkhassantakaro hotī』』ti.

Evaṃ vutte aññataro bhikkhu there bhikkhū etadavoca – 『『atītaṃ kho, āvuso, eko anto, anāgataṃ dutiyo anto, paccuppannaṃ majjhe, taṇhā sibbinī; taṇhā hi naṃ sibbati tassa tasseva bhavassa abhinibbattiyā. Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṃ abhijānāti, pariññeyyaṃ parijānāti, abhiññeyyaṃ abhijānanto, pariññeyyaṃ parijānanto diṭṭheva dhamme dukkhassantakaro hotī』』ti.

Evaṃ vutte aññataro bhikkhu there bhikkhū etadavoca – 『『sukhā, āvuso, vedanā eko anto, dukkhā vedanā dutiyo anto, adukkhamasukhā vedanā majjhe, taṇhā sibbinī; taṇhā hi naṃ sibbati tassa tasseva bhavassa abhinibbattiyā. Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṃ abhijānāti, pariññeyyaṃ parijānāti, abhiññeyyaṃ abhijānanto, pariññeyyaṃ parijānanto diṭṭheva dhamme dukkhassantakaro hotī』』ti.

Evaṃ vutte aññataro bhikkhu there bhikkhū etadavoca – 『『nāmaṃ kho, āvuso, eko anto, rūpaṃ dutiyo anto, viññāṇaṃ majjhe, taṇhā sibbinī; taṇhā hi naṃ sibbati tassa tasseva bhavassa abhinibbattiyā. Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṃ abhijānāti, pariññeyyaṃ parijānāti, abhiññeyyaṃ abhijānanto pariññeyyaṃ parijānanto diṭṭheva dhamme dukkhassantakaro hotī』』ti.

Evaṃ vutte aññataro bhikkhu there bhikkhū etadavoca – 『『cha kho, āvuso, ajjhattikāni āyatanāni eko anto, cha bāhirāni āyatanāni dutiyo anto, viññāṇaṃ majjhe, taṇhā sibbinī; taṇhā hi naṃ sibbati tassa tasseva bhavassa abhinibbattiyā. Ettāvatā kho āvuso , bhikkhu abhiññeyyaṃ abhijānāti, pariññeyyaṃ parijānāti, abhiññeyyaṃ abhijānanto pariññeyyaṃ parijānanto diṭṭheva dhamme dukkhassantakaro hotī』』ti.

Evaṃ vutte aññataro bhikkhu there bhikkhū etadavoca – 『『sakkāyo kho, āvuso, eko anto, sakkāyasamudayo dutiyo anto, sakkāyanirodho majjhe, taṇhā sibbinī; taṇhā hi naṃ sibbati tassa tasseva bhavassa abhinibbattiyā. Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṃ abhijānāti, pariññeyyaṃ parijānāti, abhiññeyyaṃ abhijānanto pariññeyyaṃ parijānanto [sabbatthapi evameva dissati] diṭṭheva dhamme dukkhassantakaro hotī』』ti.

Evaṃ vutte aññataro bhikkhu there bhikkhū etadavoca – 『『byākataṃ kho, āvuso, amhehi sabbeheva yathāsakaṃ paṭibhānaṃ. Āyāmāvuso, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā bhagavato etamatthaṃ ārocessāma. Yathā no bhagavā byākarissati tathā naṃ dhāressāmā』』ti. 『『Evamāvuso』』ti kho therā bhikkhū tassa bhikkhuno paccassosuṃ. Atha kho therā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu . Ekamantaṃ nisinnā kho therā bhikkhū yāvatako ahosi sabbeheva saddhiṃ kathāsallāpo, taṃ sabbaṃ bhagavato ārocesuṃ. 『『Kassa nu kho, bhante, subhāsita』』nti? 『『Sabbesaṃ vo, bhikkhave, subhāsitaṃ pariyāyena, api ca yaṃ mayā sandhāya bhāsitaṃ pārāyane metteyyapañhe –

『『Yo ubhonte viditvāna, majjhe mantā na lippati;

Taṃ brūmi mahāpurisoti, sodha sibbinimaccagā』』ti.

如是我聞。一時，世尊住在波羅奈（現在的瓦拉納西）仙人落處的鹿野苑。當時，眾多上座比丘在食后從托缽回來，聚集在圓形集會堂，生起這樣的談話："賢友們，世尊在彼岸道中彌勒問中說： '知曉兩端后，以慧不著中，我說他大人，超越此縫線。' "賢友們，什麼是第一端？什麼是第二端？什麼是中？什麼是縫線？"說這話時，一位比丘對上座比丘們說："賢友們，觸是第一端，觸集是第二端，觸滅是中間，渴愛是縫線；因為渴愛把它縫在各種存在的再生中。賢友們，比丘如此知道應知之法，遍知應遍知之法，知道應知之法並遍知應遍知之法后，在現法中成為苦的終結者。" 說這話時，另一位比丘對上座比丘們說："賢友們，過去是第一端，未來是第二端，現在是中間，渴愛是縫線；因為渴愛把它縫在各種存在的再生中。賢友們，比丘如此知道應知之法，遍知應遍知之法，知道應知之法並遍知應遍知之法后，在現法中成為苦的終結者。" 說這話時，另一位比丘對上座比丘們說："賢友們，樂受是第一端，苦受是第二端，不苦不樂受是中間，渴愛是縫線；因為渴愛把它縫在各種存在的再生中。賢友們，比丘如此知道應知之法，遍知應遍知之法，知道應知之法並遍知應遍知之法后，在現法中成為苦的終結者。" 說這話時，另一位比丘對上座比丘們說："賢友們，名是第一端，色是第二端，識是中間，渴愛是縫線；因為渴愛把它縫在各種存在的再生中。賢友們，比丘如此知道應知之法，遍知應遍知之法，知道應知之法並遍知應遍知之法后，在現法中成為苦的終結者。" 說這話時，另一位比丘對上座比丘們說："賢友們，六內處是第一端，六外處是第二端，識是中間，渴愛是縫線；因為渴愛把它縫在各種存在的再生中。賢友們，比丘如此知道應知之法，遍知應遍知之法，知道應知之法並遍知應遍知之法后，在現法中成為苦的終結者。" 說這話時，另一位比丘對上座比丘們說："賢友們，有身是第一端，有身集是第二端，有身滅是中間，渴愛是縫線；因為渴愛把它縫在各種存在的再生中。賢友們，比丘如此知道應知之法，遍知應遍知之法，知道應知之法並遍知應遍知之法后，在現法中成為苦的終結者。" 說這話時，另一位比丘對上座比丘們說："賢友們，我們每個人都已按各自的理解回答了。賢友們，讓我們去見世尊吧；到達后，將此義告知世尊。世尊如何解說，我們就如何受持。""如是，賢友。"上座比丘們回答那位比丘。然後上座比丘們前往世尊處。到達后，禮敬世尊，坐在一旁。坐在一旁的上座比丘們將與所有人的全部談話告知世尊。"尊者，誰說得好呢？""比丘們，你們都從不同角度說得好，但我在彼岸道中彌勒問中所說的是： '知曉兩端后，以慧不著中，我說他大人，超越此縫線

『『Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī』』ti. 『『Evaṃ, bhante』』ti kho therā bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – 『『phasso kho, bhikkhave, eko anto , phassasamudayo dutiyo anto, phassanirodho majjhe, taṇhā sibbinī; taṇhā hi naṃ sibbati tassa tasseva bhavassa abhinibbattiyā. Ettāvatā kho, bhikkhave, bhikkhu abhiññeyyaṃ abhijānāti, pariññeyyaṃ parijānāti, abhiññeyyaṃ abhijānanto pariññeyyaṃ parijānanto diṭṭheva dhamme dukkhassantakaro hotī』』ti. Sattamaṃ.

Purisindriyañāṇasuttaṃ
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ yena daṇḍakappakaṃ nāma kosalānaṃ nigamo tadavasari. Atha kho bhagavā maggā okkamma aññatarasmiṃ rukkhamūle paññatte āsane nisīdi. Te ca bhikkhū daṇḍakappakaṃ pavisiṃsu āvasathaṃ pariyesituṃ.

Atha kho āyasmā ānando sambahulehi bhikkhūhi saddhiṃ yena aciravatī nadī tenupasaṅkami gattāni parisiñcituṃ. Aciravatiyā nadiyā gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsi gattāni pubbāpayamāno. Atha kho aññataro bhikkhu yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ etadavoca – 『『kiṃ nu kho, āvuso ānanda, sabbaṃ cetaso samannāharitvā nu kho devadatto bhagavatā byākato – 『āpāyiko devadatto nerayiko kappaṭṭho atekiccho』ti [cūḷava. 348; a. ni.

我來為您翻譯這段巴利語經文成簡體中文： "你們聽著，好好地用心記著；我要說了。""是的，尊者。"長老比丘們如此回答世尊。世尊說道："諸比丘，觸是一端，觸的生起是第二端，觸的止息是中間，渴愛是縫合者；因為渴愛將其縫合以導致各種生存的再生。諸比丘，至此比丘應證知所應證知的，應遍知所應遍知的，當他證知所應證知的、遍知所應遍知的時，即在現法中成為苦的終結者。"第七經。 8. 人根智經 62. 如是我聞：一時，世尊與大比丘僧團一起在拘薩羅國（現今印度北方邦）遊行，來到了拘薩羅國的一個名叫檀茶迦帕迦的市鎮。那時，世尊離開大道，在一棵樹下設座而坐。那些比丘們則進入檀茶迦帕迦鎮尋找住處。那時，尊者阿難陀與眾多比丘一起來到阿致羅筏底河（現今印度拉布提河）沐浴身體。在阿致羅筏底河沐浴完畢，上岸后，穿著一件衣服站著晾乾身體。這時，有一位比丘走向尊者阿難陀。走近后，對尊者阿難陀如此說道："阿難陀賢友，世尊是否經過全面考慮后才宣說提婆達多：'提婆達多必墮惡道，必墮地獄，住世一劫，無法救度'？"

8.7 passitabbaṃ], udāhu kenacideva pariyāyenā』ti? 『『Evaṃ kho panetaṃ, āvuso, bhagavatā byākata』』nti.

Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – 『『idhāhaṃ, bhante, sambahulehi bhikkhūhi saddhiṃ yena aciravatī nadī tenupasaṅkamiṃ gattāni parisiñcituṃ. Aciravatiyā nadiyā gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsiṃ gattāni pubbāpayamāno . Atha kho, bhante, aññataro bhikkhu yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ etadavoca – 『kiṃ nu kho, āvuso, ānanda sabbaṃ cetaso samannāharitvā nu kho devadatto bhagavatā byākato – āpāyiko devadatto nerayiko kappaṭṭho atekicchoti, udāhu kenacideva pariyāyenā』ti? Evaṃ vutte ahaṃ, bhante, taṃ bhikkhuṃ etadavocaṃ – 『evaṃ kho panetaṃ, āvuso, bhagavatā byākata』』』nti.

『『So vā [so ca (syā.)] kho, ānanda, bhikkhu navo bhavissati acirapabbajito, thero vā pana bālo abyatto. Kathañhi nāma yaṃ mayā ekaṃsena byākataṃ tattha dvejjhaṃ āpajjissati! Nāhaṃ, ānanda, aññaṃ ekapuggalampi samanupassāmi, yo evaṃ mayā sabbaṃ cetaso samannāharitvā byākato, yathayidaṃ devadatto. Yāvakīvañcāhaṃ, ānanda, devadattassa vālaggakoṭinittudanamattampi sukkadhammaṃ addasaṃ; neva tāvāhaṃ devadattaṃ byākāsiṃ – 『āpāyiko devadatto nerayiko kappaṭṭho atekiccho』ti. Yato ca kho ahaṃ, ānanda, devadattassa vālaggakoṭinittudanamattampi sukkadhammaṃ na addasaṃ; athāhaṃ devadattaṃ byākāsiṃ – 『āpāyiko devadatto nerayiko kappaṭṭho atekiccho』ti.

『『Seyyathāpi, ānanda, gūthakūpo sādhikaporiso pūro gūthassa samatittiko. Tatra puriso sasīsako nimuggo assa. Tassa kocideva puriso uppajjeyya atthakāmo hitakāmo yogakkhemakāmo tamhā gūthakūpā uddharitukāmo. So taṃ gūthakūpaṃ samantānuparigacchanto neva passeyya tassa purisassa vālaggakoṭinittudanamattampi gūthena amakkhitaṃ, yattha taṃ gahetvā uddhareyya. Evamevaṃ kho ahaṃ, ānanda, yato devadattassa vālaggakoṭinittudanamattampi sukkadhammaṃ na addasaṃ; athāhaṃ devadattaṃ byākāsiṃ – 『āpāyiko devadatto nerayiko kappaṭṭho atekiccho』ti . Sace tumhe, ānanda, suṇeyyātha tathāgatassa purisindriyañāṇāni vibhajissāmī』』ti [vibhajantassāti (sī. syā. pī.)]?

『『Etassa, bhagavā, kālo; etassa, sugata, kālo yaṃ bhagavā purisindriyañāṇāni vibhajeyya. Bhagavato sutvā bhikkhū dhāressantī』』ti. 『『Tenahānanda, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī』』ti. 『『Evaṃ, bhante』』ti kho āyasmā ānando bhagavato paccassosi. Bhagavā etadavoca –

『『Idhāhaṃ, ānanda, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – 『imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā』ti. Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi – 『imassa kho puggalassa kusalā dhammā antarahitā, akusalā dhammā sammukhībhūtā . Atthi ca khvassa kusalamūlaṃ asamucchinnaṃ, tamhā tassa kusalā kusalaṃ pātubhavissati. Evamayaṃ puggalo āyatiṃ aparihānadhammo bhavissatī』ti. Seyyathāpi, ānanda, bījāni akhaṇḍāni apūtīni avātātapahatāni sāradāni sukhasayitāni sukhette suparikammakatāya bhūmiyā nikkhittāni. Jāneyyāsi tvaṃ, ānanda, imāni bījāni vuddhiṃ virūḷhiṃ vepullaṃ āpajjissantī』』ti? 『『Evaṃ, bhante』』. 『『Evamevaṃ kho ahaṃ, ānanda, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – 『imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā』ti. Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi – 『imassa kho puggalassa kusalā dhammā antarahitā, akusalā dhammā sammukhībhūtā. Atthi ca khvassa kusalamūlaṃ asamucchinnaṃ, tamhā tassa kusalā kusalaṃ pātubhavissati. Evamayaṃ puggalo āyatiṃ aparihānadhammo bhavissatī』ti. Evampi kho, ānanda, tathāgatassa purisapuggalo cetasā ceto paricca vidito hoti. Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṃ cetasā ceto paricca viditaṃ hoti. Evampi kho, ānanda, tathāgatassa āyatiṃ dhammasamuppādo cetasā ceto paricca vidito hoti.

我來為您翻譯這段巴利語文獻： "賢友，這確實是世尊如此宣說的。" 隨後，尊者阿難陀走向世尊。走近后，禮敬世尊，坐在一旁。坐在一旁的尊者阿難陀對世尊說道："尊者，我與眾多比丘一起來到阿致羅筏底河沐浴身體。在阿致羅筏底河沐浴完畢，上岸后，穿著一件衣服站著晾乾身體。這時，尊者，有一位比丘走向我。走近后，對我如此說道：'阿難陀賢友，世尊是否經過全面考慮后才宣說提婆達多：提婆達多必墮惡道，必墮地獄，住世一劫，無法救度？還是有某種特定原因？'當時我，尊者，對那位比丘如此說：'這確實是世尊如此宣說的。'" "阿難陀，那比丘或是新出家不久的新人，或是愚鈍無知的長老。因為我明確宣說的事情，他怎麼會產生疑惑呢！阿難陀，我不見其他任何一個人，像提婆達多這樣被我經過全面考慮後作出宣說的。阿難陀，只要我還能看到提婆達多有如毫毛尖端般微小的善法，我就不會宣說'提婆達多必墮惡道，必墮地獄，住世一劫，無法救度'。正是因為我看不到提婆達多有如毫毛尖端般微小的善法，所以我才宣說'提婆達多必墮惡道，必墮地獄，住世一劫，無法救度'。阿難陀，就好比有一個比人還深的糞坑，充滿糞便直至邊緣。其中有一個人沉沒至頭頂。有人爲了他的利益、福祉和安穩，想要把他從糞坑中拉出來。他繞著糞坑四處尋找，卻看不到那人身上有任何如毫毛尖端般未被糞便玷汙的地方可以抓住將他拉出。同樣地，阿難陀，當我看不到提婆達多有如毫毛尖端般微小的善法時，我才宣說'提婆達多必墮惡道，必墮地獄，住世一劫，無法救度'。阿難陀，你們想聽如來解說人根智嗎？" "世尊，現在正是時候；善逝，現在正是時候，請世尊解說人根智。比丘們聽聞世尊所說後會受持的。""那麼，阿難陀，你聽著，好好用心記著；我要說了。""是的，尊者。"尊者阿難陀如此回答世尊。世尊說道： "阿難陀，在此，我以心觀察某人之心而知道：'這個人既有善法也有不善法。'過後我又以心觀察他的心而知道：'這個人的善法已消失，不善法現前。但他還有未斷絕的善根，從那善根會生起善法。如此這個人將來必定不會退失。'阿難陀，就像完整、未腐爛、未被風日損壞的成熟種子，放在經過良好耕作的肥沃土地上。阿難陀，你知道這些種子必定會生長、發芽、茂盛嗎？""是的，尊者。""同樣地，阿難陀，在此我以心觀察某人之心而知道：'這個人既有善法也有不善法。'過後我又以心觀察他的心而知道：'這個人的善法已消失，不善法現前。但他還有未斷絕的善根，從那善根會生起善法。如此這個人將來必定不會退失。'阿難陀，如來就是這樣以心了知人。阿難陀，如來就是這樣以心了知人根智。阿難陀，如來就是這樣以心了知未來法的生起。

『『Idha panāhaṃ, ānanda, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – 『imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā』ti. Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi – 『imassa kho puggalassa akusalā dhammā antarahitā, kusalā dhammā sammukhībhūtā. Atthi ca khvassa akusalamūlaṃ asamucchinnaṃ, tamhā tassa akusalā akusalaṃ pātubhavissati. Evamayaṃ puggalo āyatiṃ parihānadhammo bhavissatī』ti. Seyyathāpi, ānanda, bījāni akhaṇḍāni apūtīni avātātapahatāni sāradāni sukhasayitāni puthusilāya nikkhittāni. Jāneyyāsi tvaṃ, ānanda, nayimāni bījāni vuddhiṃ virūḷhiṃ vepullaṃ āpajjissantī』』ti? 『『Evaṃ, bhante』』. 『『Evamevaṃ kho ahaṃ, ānanda, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – 『imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā』ti. Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi – 『imassa kho puggalassa akusalā dhammā antarahitā, kusalā dhammā sammukhībhūtā. Atthi ca khvassa akusalamūlaṃ asamucchinnaṃ, tamhā tassa akusalā akusalaṃ pātubhavissati . Evamayaṃ puggalo āyatiṃ parihānadhammo bhavissatī』ti. Evampi kho, ānanda, tathāgatassa purisapuggalo cetasā ceto paricca vidito hoti. Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṃ cetasā ceto paricca viditaṃ hoti. Evampi kho, ānanda, tathāgatassa āyatiṃ dhammasamuppādo cetasā ceto paricca vidito hoti.

『『Idha panāhaṃ, ānanda, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – 『imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā』ti. Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi – 『natthi imassa puggalassa vālaggakoṭinittudanamattopi sukko dhammo, samannāgatoyaṃ puggalo ekantakāḷakehi akusalehi dhammehi, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissatī』ti. Seyyathāpi, ānanda, bījāni khaṇḍāni pūtīni vātātapahatāni sukhette suparikammakatāya bhūmiyā nikkhittāni. Jāneyyāsi tvaṃ, ānanda, nayimāni bījāni vuddhiṃ virūḷhiṃ vepullaṃ āpajjissantī』』ti? 『『Evaṃ, bhante』』. 『『Evamevaṃ kho ahaṃ, ānanda, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – 『imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā』ti. Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi – 『natthi imassa puggalassa vālaggakoṭinittudanamattopi sukko dhammo, samannāgatoyaṃ puggalo ekantakāḷakehi akusalehi dhammehi, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissatī』ti. Evampi kho, ānanda, tathāgatassa purisapuggalo cetasā ceto paricca vidito hoti. Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṃ cetasā ceto paricca viditaṃ hoti. Evampi kho, ānanda, tathāgatassa āyatiṃ dhammasamuppādo cetasā ceto paricca vidito hotī』』ti.

我來為您翻譯這段巴利語文獻： "再者，阿難陀，在此我以心觀察某人之心而知道：'這個人既有善法也有不善法。'過後我又以心觀察他的心而知道：'這個人的不善法已消失，善法現前。但他還有未斷絕的不善根，從那不善根會生起不善法。如此這個人將來必定會退失。'阿難陀，就像完整、未腐爛、未被風日損壞的成熟種子，放在平板石上。阿難陀，你知道這些種子必定不會生長、發芽、茂盛嗎？""是的，尊者。""同樣地，阿難陀，在此我以心觀察某人之心而知道：'這個人既有善法也有不善法。'過後我又以心觀察他的心而知道：'這個人的不善法已消失，善法現前。但他還有未斷絕的不善根，從那不善根會生起不善法。如此這個人將來必定會退失。'阿難陀，如來就是這樣以心了知人。阿難陀，如來就是這樣以心了知人根智。阿難陀，如來就是這樣以心了知未來法的生起。再者，阿難陀，在此我以心觀察某人之心而知道：'這個人既有善法也有不善法。'過後我又以心觀察他的心而知道：'這個人連如毫毛尖端般微小的善法都沒有，此人完全具足純黑的不善法，身壞命終后必定會墮入惡道、惡趣、墮處、地獄。'阿難陀，就像破損、腐爛、被風日損壞的種子，放在經過良好耕作的肥沃土地上。阿難陀，你知道這些種子必定不會生長、發芽、茂盛嗎？""是的，尊者。""同樣地，阿難陀，在此我以心觀察某人之心而知道：'這個人既有善法也有不善法。'過後我又以心觀察他的心而知道：'這個人連如毫毛尖端般微小的善法都沒有，此人完全具足純黑的不善法，身壞命終后必定會墮入惡道、惡趣、墮處、地獄。'阿難陀，如來就是這樣以心了知人。阿難陀，如來就是這樣以心了知人根智。阿難陀，如來就是這樣以心了知未來法的生起。"

Evaṃ vutte āyasmā ānando bhagavantaṃ etadavoca – 『『sakkā nu kho, bhante, imesaṃ tiṇṇaṃ puggalānaṃ aparepi tayo puggalā sappaṭibhāgā paññāpetu』』nti? 『『Sakkā, ānandā』』ti bhagavā avoca – 『『idhāhaṃ, ānanda, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – 『imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā』ti. Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi – 『imassa kho puggalassa kusalā dhammā antarahitā, akusalā dhammā sammukhībhūtā. Atthi ca khvassa kusalamūlaṃ asamucchinnaṃ, tampi sabbena sabbaṃ samugghātaṃ gacchati. Evamayaṃ puggalo āyatiṃ parihānadhammo bhavissatī』ti. Seyyathāpi, ānanda, aṅgārāni ādittāni sampajjalitāni sajotibhūtāni puthusilāya nikkhittāni. Jāneyyāsi tvaṃ, ānanda, nayimāni aṅgārāni vuddhiṃ virūḷhiṃ vepullaṃ āpajjissantī』』ti? 『『Evaṃ, bhante』』. 『『Seyyathāpi vā pana, ānanda, sāyanhasamayaṃ [sāyanhasamaye (syā. ka.)] sūriye ogacchante, jāneyyāsi tvaṃ, ānanda, āloko antaradhāyissati andhakāro pātubhavissatī』』ti? 『『Evaṃ, bhante』』. 『『Seyyathāpi vā, panānanda, abhido addharattaṃ bhattakālasamaye, jāneyyāsi tvaṃ, ānanda, āloko antarahito andhakāro pātubhūto』』ti? 『『Evaṃ, bhante』』. 『『Evamevaṃ kho ahaṃ, ānanda, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – 『imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā』ti. Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi – 『imassa kho puggalassa kusalā dhammā antarahitā, akusalā dhammā sammukhībhūtā. Atthi ca khvassa kusalamūlaṃ asamucchinnaṃ, tampi sabbena sabbaṃ samugghātaṃ gacchati. Evamayaṃ puggalo āyatiṃ parihānadhammo bhavissatī』ti. Evampi kho, ānanda, tathāgatassa purisapuggalo cetasā ceto paricca vidito hoti. Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṃ cetasā ceto paricca viditaṃ hoti. Evampi kho, ānanda, tathāgatassa āyatiṃ dhammasamuppādo cetasā ceto paricca vidito hoti.

『『Idha panāhaṃ, ānanda, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – 『imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā』ti. Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi – 『imassa kho puggalassa akusalā dhammā antarahitā, kusalā dhammā sammukhībhūtā. Atthi ca khvassa akusalamūlaṃ asamucchinnaṃ, tampi sabbena sabbaṃ samugghātaṃ gacchati. Evamayaṃ puggalo āyatiṃ aparihānadhammo bhavissatī』ti. Seyyathāpi, ānanda, aṅgārāni ādittāni sampajjalitāni sajotibhūtāni sukkhe tiṇapuñje vā kaṭṭhapuñje vā nikkhittāni. Jāneyyāsi tvaṃ, ānanda, imāni aṅgārāni vuḍḍhiṃ virūḷhiṃ vepullaṃ āpajjissantī』』ti? 『『Evaṃ, bhante』』. 『『Seyyathāpi vā panānanda, rattiyā paccūsasamayaṃ [rattipaccūsasamaye (ka.)] sūriye uggacchante, jāneyyāsi tvaṃ, ānanda, andhakāro antaradhāyissati, āloko pātubhavissatī』』ti? 『『Evaṃ, bhante』』. 『『Seyyathāpi vā panānanda, abhido majjhanhike bhattakālasamaye, jāneyyāsi tvaṃ, ānanda, andhakāro antarahito āloko pātubhūto』』ti? 『『Evaṃ, bhante』』. 『『Evamevaṃ kho ahaṃ, ānanda, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – 『imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā』ti. Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi – 『imassa kho puggalassa akusalā dhammā antarahitā, kusalā dhammā sammukhībhūtā. Atthi ca khvassa akusalamūlaṃ asamucchinnaṃ, tampi sabbena sabbaṃ samugghātaṃ gacchati. Evamayaṃ puggalo āyatiṃ aparihānadhammo bhavissatī』ti. Evampi kho, ānanda, tathāgatassa purisapuggalo cetasā ceto paricca vidito hoti. Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṃ cetasā ceto paricca viditaṃ hoti. Evampi kho, ānanda, tathāgatassa āyatiṃ dhammasamuppādo cetasā ceto paricca vidito hoti.

這樣說后，尊者阿難陀對世尊說道："尊者，是否能對應這三種人再舉出三種相似的人？""可以，阿難陀。"世尊說道："在此，阿難陀，我以心觀察某人之心而知道：'這個人既有善法也有不善法。'過後我又以心觀察他的心而知道：'這個人的善法已消失，不善法現前。雖然他還有未斷絕的善根，但這善根也將完全被根除。如此這個人將來必定會退失。'阿難陀，就像燃燒、熾熱、發光的炭火，放在平板石上。阿難陀，你知道這些炭火必定不會增長、發展、擴大嗎？""是的，尊者。""或者，阿難陀，就像傍晚時分太陽西下，你知道光明將消失，黑暗將出現嗎？""是的，尊者。""或者，阿難陀，就像深夜用餐時分，你知道光明已消失，黑暗已出現嗎？""是的，尊者。""同樣地，阿難陀，在此我以心觀察某人之心而知道：'這個人既有善法也有不善法。'過後我又以心觀察他的心而知道：'這個人的善法已消失，不善法現前。雖然他還有未斷絕的善根，但這善根也將完全被根除。如此這個人將來必定會退失。'阿難陀，如來就是這樣以心了知人。阿難陀，如來就是這樣以心了知人根智。阿難陀，如來就是這樣以心了知未來法的生起。再者，阿難陀，在此我以心觀察某人之心而知道：'這個人既有善法也有不善法。'過後我又以心觀察他的心而知道：'這個人的不善法已消失，善法現前。雖然他還有未斷絕的不善根，但這不善根也將完全被根除。如此這個人將來必定不會退失。'阿難陀，就像燃燒、熾熱、發光的炭火，放在乾草堆或木柴堆上。阿難陀，你知道這些炭火必定會增長、發展、擴大嗎？""是的，尊者。""或者，阿難陀，就像破曉時分太陽升起，你知道黑暗將消失，光明將出現嗎？""是的，尊者。""或者，阿難陀，就像正午用餐時分，你知道黑暗已消失，光明已出現嗎？""是的，尊者。""同樣地，阿難陀，在此我以心觀察某人之心而知道：'這個人既有善法也有不善法。'過後我又以心觀察他的心而知道：'這個人的不善法已消失，善法現前。雖然他還有未斷絕的不善根，但這不善根也將完全被根除。如此這個人將來必定不會退失。'阿難陀，如來就是這樣以心了知人。阿難陀，如來就是這樣以心了知人根智。阿難陀，如來就是這樣以心了知未來法的生起。

『『Idha panāhaṃ, ānanda, ekaccaṃ puggalaṃ cetasā ceto paricca pajānāmi – 『imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā』ti. Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi – 『natthi imassa puggalassa vālaggakoṭinittudanamattopi akusalo dhammo, samannāgatoyaṃ puggalo ekantasukkehi anavajjehi dhammehi, diṭṭheva dhamme parinibbāyissatī』ti. Seyyathāpi, ānanda, aṅgārāni sītāni nibbutāni sukkhe tiṇapuñje vā kaṭṭhapuñje vā nikkhittāni. Jāneyyāsi tvaṃ, ānanda, nayimāni aṅgārāni vuḍḍhiṃ virūḷhiṃ vepullaṃ āpajjissantī』』ti? 『『Evaṃ, bhante』』. 『『Evamevaṃ kho ahaṃ, ānanda, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – 『imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā』ti. Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi – 『natthi imassa puggalassa vālaggakoṭinittudanamattopi akusalo dhammo, samannāgatoyaṃ puggalo ekantasukkehi anavajjehi dhammehi, diṭṭheva dhamme parinibbāyissatī』ti. Evampi kho, ānanda, tathāgatassa purisapuggalo cetasā ceto paricca vidito hoti. Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṃ cetasā ceto paricca viditaṃ hoti. Evampi kho, ānanda, tathāgatassa āyatiṃ dhammasamuppādo cetasā ceto paricca vidito hoti.

『『Tatrānanda, ye te purimā tayo puggalā tesaṃ tiṇṇaṃ puggalānaṃ eko aparihānadhammo, eko parihānadhammo, eko āpāyiko nerayiko. Tatrānanda, yeme pacchimā tayo puggalā imesaṃ tiṇṇaṃ puggalānaṃ eko parihānadhammo, eko aparihānadhammo, eko parinibbānadhammo』』ti. Aṭṭhamaṃ.

Nibbedhikasuttaṃ
『『Nibbedhikapariyāyaṃ vo, bhikkhave, dhammapariyāyaṃ desessāmi. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī』』ti. 『『Evaṃ, bhante』』ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

『『Katamo ca so, bhikkhave, nibbedhikapariyāyo dhammapariyāyo? Kāmā, bhikkhave, veditabbā, kāmānaṃ nidānasambhavo veditabbo, kāmānaṃ vemattatā veditabbā, kāmānaṃ vipāko veditabbo, kāmanirodho [kāmānaṃ nirodho (ka.) evaṃ vedanānirodho-iccādīsupi] veditabbo, kāmanirodhagāminī [kāmānaṃ nirodhagāminī (ka.) evaṃ vedanānirodhagāminī-iccādīsupi] paṭipadā veditabbā.

『『Vedanā, bhikkhave, veditabbā, vedanānaṃ nidānasambhavo veditabbo, vedanānaṃ vemattatā veditabbā, vedanānaṃ vipāko veditabbo, vedanānirodho veditabbo, vedanānirodhagāminī paṭipadā veditabbā.

『『Saññā, bhikkhave, veditabbā, saññānaṃ nidānasambhavo veditabbo, saññānaṃ vemattatā veditabbā , saññānaṃ vipāko veditabbo, saññānirodho veditabbo, saññānirodhagāminī paṭipadā veditabbā.

『『Āsavā, bhikkhave, veditabbā, āsavānaṃ nidānasambhavo veditabbo, āsavānaṃ vemattatā veditabbā, āsavānaṃ vipāko veditabbo, āsavanirodho veditabbo, āsavanirodhagāminī paṭipadā veditabbā.

『『Kammaṃ , bhikkhave, veditabbaṃ, kammānaṃ nidānasambhavo veditabbo, kammānaṃ vemattatā veditabbā, kammānaṃ vipāko veditabbo, kammanirodho veditabbo, kammanirodhagāminī paṭipadā veditabbā.

『『Dukkhaṃ, bhikkhave, veditabbaṃ, dukkhassa nidānasambhavo veditabbo, dukkhassa vemattatā veditabbā, dukkhassa vipāko veditabbo, dukkhanirodho veditabbo, dukkhanirodhagāminī paṭipadā veditabbā.

『『『Kāmā, bhikkhave, veditabbā, kāmānaṃ nidānasambhavo veditabbo, kāmānaṃ vemattatā veditabbā, kāmānaṃ vipāko veditabbo, kāmanirodho veditabbo, kāmanirodhagāminī paṭipadā veditabbā』ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ [ma. ni. 1.166; saṃ. ni.

再者，阿難陀，在此我以心觀察某人之心而知道："這個人既有善法也有不善法。"過後我又以心觀察他的心而知道："這個人連如毫毛尖端般微小的不善法都沒有，此人完全具足純白無過的善法，必定在現法中般涅槃。"阿難陀，就像冷卻、熄滅的炭火，放在乾草堆或木柴堆上。阿難陀，你知道這些炭火必定不會增長、發展、擴大嗎？""是的，尊者。""同樣地，阿難陀，在此我以心觀察某人之心而知道："這個人既有善法也有不善法。"過後我又以心觀察他的心而知道："這個人連如毫毛尖端般微小的不善法都沒有，此人完全具足純白無過的善法，必定在現法中般涅槃。"阿難陀，如來就是這樣以心了知人。阿難陀，如來就是這樣以心了知人根智。阿難陀，如來就是這樣以心了知未來法的生起。阿難陀，在前面那三種人中，一個不會退失，一個會退失，一個必定墮惡道地獄。在後面這三種人中，一個會退失，一個不會退失，一個必定般涅槃。"第八經。 9. 通達經 63. "諸比丘，我要為你們說明通達法門。你們聽著，好好用心記著；我要說了。""是的，尊者。"那些比丘如此回答世尊。世尊說道： "諸比丘，什麼是通達法門？諸比丘，應當了知諸欲，應當了知諸欲的起源，應當了知諸欲的差別，應當了知諸欲的果報，應當了知諸欲的止息，應當了知導向諸欲止息的道路。諸比丘，應當了知諸受，應當了知諸受的起源，應當了知諸受的差別，應當了知諸受的果報，應當了知諸受的止息，應當了知導向諸受止息的道路。諸比丘，應當了知諸想，應當了知諸想的起源，應當了知諸想的差別，應當了知諸想的果報，應當了知諸想的止息，應當了知導向諸想止息的道路。諸比丘，應當了知諸漏，應當了知諸漏的起源，應當了知諸漏的差別，應當了知諸漏的果報，應當了知諸漏的止息，應當了知導向諸漏止息的道路。諸比丘，應當了知業，應當了知諸業的起源，應當了知諸業的差別，應當了知諸業的果報，應當了知諸業的止息，應當了知導向諸業止息的道路。諸比丘，應當了知苦，應當了知苦的起源，應當了知苦的差別，應當了知苦的果報，應當了知苦的止息，應當了知導向苦止息的道路。 '諸比丘，應當了知諸欲，應當了知諸欲的起源，應當了知諸欲的差別，應當了知諸欲的果報，應當了知諸欲的止息，應當了知導向諸欲止息的道路'，這樣說時，是基於什麼而說的呢？

4.268]? Pañcime, bhikkhave, kāmaguṇā – cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, sotaviññeyyā saddā… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Api ca kho, bhikkhave, nete kāmā kāmaguṇā nāmete [te kāmaguṇā nāma nete kāmā (ka.)] ariyassa vinaye vuccanti –

[kathā. 514] 『『Saṅkapparāgo purisassa kāmo,

Nete [na te (syā.)] kāmā yāni citrāni loke;

Saṅkapparāgo purisassa kāmo,

Tiṭṭhanti citrāni tatheva loke;

Athettha dhīrā vinayanti chanda』』nti.

『『Katamo ca, bhikkhave, kāmānaṃ nidānasambhavo? Phasso, bhikkhave, kāmānaṃ nidānasambhavo.

『『Katamā ca, bhikkhave, kāmānaṃ vemattatā? Añño, bhikkhave, kāmo rūpesu, añño kāmo saddesu, añño kāmo gandhesu, añño kāmo rasesu, añño kāmo phoṭṭhabbesu. Ayaṃ vuccati, bhikkhave, kāmānaṃ vemattatā.

『『Katamo ca, bhikkhave, kāmānaṃ vipāko? Yaṃ kho, bhikkhave, kāmayamāno tajjaṃ tajjaṃ attabhāvaṃ abhinibbatteti puññabhāgiyaṃ vā apuññabhāgiyaṃ vā, ayaṃ vuccati, bhikkhave, kāmānaṃ vipāko.

『『Katamo ca, bhikkhave, kāmanirodho? Phassanirodho [phassanirodhā (syā.)], bhikkhave, kāmanirodho. Ayameva ariyo aṭṭhaṅgiko maggo kāmanirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto , sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.

『『Yato kho [yato ca kho (bahūsu)], bhikkhave, ariyasāvako evaṃ kāme pajānāti, evaṃ kāmānaṃ nidānasambhavaṃ pajānāti, evaṃ kāmānaṃ vemattataṃ pajānāti, evaṃ kāmānaṃ vipākaṃ pajānāti, evaṃ kāmanirodhaṃ pajānāti, evaṃ kāmanirodhagāminiṃ paṭipadaṃ pajānāti, so imaṃ nibbedhikaṃ brahmacariyaṃ pajānāti kāmanirodhaṃ. Kāmā, bhikkhave, veditabbā…pe… kāmanirodhagāminī [sabbatthapi evameva dissati] paṭipadā veditabbāti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

『『Vedanā, bhikkhave, veditabbā…pe… vedanānirodhagāminī paṭipadā veditabbāti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Tisso imā, bhikkhave, vedanā – sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.

『『Katamo ca, bhikkhave, vedanānaṃ nidānasambhavo? Phasso, bhikkhave, vedanānaṃ nidānasambhavo.

『『Katamā ca, bhikkhave, vedanānaṃ vemattatā? Atthi, bhikkhave, sāmisā sukhā vedanā, atthi nirāmisā sukhā vedanā, atthi sāmisā dukkhā vedanā, atthi nirāmisā dukkhā vedanā, atthi sāmisā adukkhamasukhā vedanā, atthi nirāmisā adukkhamasukhā vedanā. Ayaṃ vuccati, bhikkhave, vedanānaṃ vemattatā.

『『Katamo ca, bhikkhave, vedanānaṃ vipāko ? Yaṃ kho, bhikkhave, vediyamāno [vedayamāno (syā. kaṃ.) a. ni.

這是為什麼呢？諸比丘，有這五種欲：眼所識的色，可意的、可愛的、可悅的、可喜的、與欲相應的、誘人的；耳所識的聲...鼻所識的香...舌所識的味...身所識的觸，可意的、可愛的、可悅的、可喜的、與欲相應的、誘人的。然而，諸比丘，這些並非是欲，在聖者律中，這些被稱為欲妙： "思維貪慾是人之慾，並非世間種種色相；思維貪慾是人之慾，世間色相依舊存在；智者於此除其慾望。" 諸比丘，什麼是諸欲的起源？諸比丘，觸是諸欲的起源。諸比丘，什麼是諸欲的差別？諸比丘，色的欲是一種，聲的欲是另一種，香的欲又是一種，味的欲又是一種，觸的欲又是一種。諸比丘，這稱為諸欲的差別。諸比丘，什麼是諸欲的果報？諸比丘，當一個人追求慾望時，相應地生起福分或非福分的自體，這稱為諸欲的果報。諸比丘，什麼是諸欲的止息？諸比丘，觸的止息即是諸欲的止息。這八聖道就是導向諸欲止息的道路，即：正見、正思維、正語、正業、正命、正精進、正念、正定。諸比丘，當聖弟子如此了知諸欲，如此了知諸欲的起源，如此了知諸欲的差別，如此了知諸欲的果報，如此了知諸欲的止息，如此了知導向諸欲止息的道路時，他就了知這通達的梵行，了知諸欲的止息。'諸比丘，應當了知諸欲...乃至...應當了知導向諸欲止息的道路'，這樣說時，就是基於這個而說的。 '諸比丘，應當了知諸受...乃至...應當了知導向諸受止息的道路'，這樣說時，是基於什麼而說的呢？諸比丘，有這三種受：樂受、苦受、不苦不樂受。諸比丘，什麼是諸受的起源？諸比丘，觸是諸受的起源。諸比丘，什麼是諸受的差別？諸比丘，有依物質的樂受，有不依物質的樂受，有依物質的苦受，有不依物質的苦受，有依物質的不苦不樂受，有不依物質的不苦不樂受。諸比丘，這稱為諸受的差別。諸比丘，什麼是諸受的果報？諸比丘，當一個人感受時...

4.233] tajjaṃ tajjaṃ attabhāvaṃ abhinibbatteti puññabhāgiyaṃ vā apuññabhāgiyaṃ vā, ayaṃ vuccati, bhikkhave, vedanānaṃ vipāko.

『『Katamo ca, bhikkhave, vedanānirodho? Phassanirodho [phassanirodhā (syā. kaṃ. ka.)], bhikkhave, vedanānirodho. Ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

『『Yato kho, bhikkhave, ariyasāvako evaṃ vedanaṃ pajānāti, evaṃ vedanānaṃ nidānasambhavaṃ pajānāti, evaṃ vedanānaṃ vemattataṃ pajānāti, evaṃ vedanānaṃ vipākaṃ pajānāti, evaṃ vedanānirodhaṃ pajānāti, evaṃ vedanānirodhagāminiṃ paṭipadaṃ pajānāti. So imaṃ nibbedhikaṃ brahmacariyaṃ pajānāti vedanānirodhaṃ. Vedanā, bhikkhave, veditabbā…pe… vedanānirodhagāminī paṭipadā veditabbāti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

『『Saññā, bhikkhave, veditabbā…pe… saññānirodhagāminī paṭipadā veditabbāti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Chayimā, bhikkhave, saññā – rūpasaññā, saddasaññā, gandhasaññā, rasasaññā, phoṭṭhabbasaññā, dhammasaññā.

『『Katamo ca, bhikkhave, saññānaṃ nidānasambhavo? Phasso, bhikkhave, saññānaṃ nidānasambhavo.

『『Katamā ca, bhikkhave, saññānaṃ vemattatā? Aññā, bhikkhave, saññā rūpesu, aññā saññā saddesu [aññā bhikkhave rūpesu saññā aññā saddesu saññā (ka.) evaṃ sesesupi], aññā saññā gandhesu, aññā saññā rasesu, aññā saññā phoṭṭhabbesu, aññā saññā dhammesu . Ayaṃ vuccati, bhikkhave, saññānaṃ vemattatā.

『『Katamo ca, bhikkhave, saññānaṃ vipāko? Vohāravepakkaṃ [vohāravepakkāhaṃ (syā. pī.), vohārapakkāhaṃ (sī.)], bhikkhave, saññaṃ [saññā (syā. pī.)] vadāmi. Yathā yathā naṃ sañjānāti tathā tathā voharati, evaṃ saññī ahosinti [ahosīti (ka.)]. Ayaṃ vuccati, bhikkhave, saññānaṃ vipāko.

『『Katamo ca, bhikkhave, saññānirodho? Phassanirodho, [phassanirodhā (syā. ka.)] bhikkhave, saññānirodho. Ayameva ariyo aṭṭhaṅgiko maggo saññānirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

『『Yato kho, bhikkhave, ariyasāvako evaṃ saññaṃ pajānāti, evaṃ saññānaṃ nidānasambhavaṃ pajānāti, evaṃ saññānaṃ vemattataṃ pajānāti, evaṃ saññānaṃ vipākaṃ pajānāti, evaṃ saññānirodhaṃ pajānāti, evaṃ saññānirodhagāminiṃ paṭipadaṃ pajānāti, so imaṃ nibbedhikaṃ brahmacariyaṃ pajānāti saññānirodhaṃ. Saññā, bhikkhave, veditabbā…pe… saññānirodhagāminī paṭipadā veditabbāti. Iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

『『Āsavā, bhikkhave, veditabbā…pe… āsavanirodhagāminī [sabbatthapi evameva dissati] paṭipadā veditabbāti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Tayome, bhikkhave, āsavā – kāmāsavo, bhavāsavo, avijjāsavo.

『『Katamo ca, bhikkhave, āsavānaṃ nidānasambhavo? Avijjā, bhikkhave, āsavānaṃ nidānasambhavo.

『『Katamā ca, bhikkhave, āsavānaṃ vemattatā? Atthi, bhikkhave, āsavā nirayagamanīyā [nirayagāminiyā (sī. ka.)], atthi āsavā tiracchānayonigamanīyā, atthi āsavā pettivisayagamanīyā, atthi āsavā manussalokagamanīyā, atthi āsavā devalokagamanīyā. Ayaṃ vuccati, bhikkhave, āsavānaṃ vemattatā.

『『Katamo ca, bhikkhave, āsavānaṃ vipāko? Yaṃ kho, bhikkhave, avijjāgato tajjaṃ tajjaṃ attabhāvaṃ abhinibbatteti puññabhāgiyaṃ vā apuññabhāgiyaṃ vā, ayaṃ vuccati, bhikkhave, āsavānaṃ vipāko.

『『Katamo ca, bhikkhave, āsavanirodho? Avijjānirodho, bhikkhave, āsavanirodho. Ayameva ariyo aṭṭhaṅgiko maggo āsavanirodhagāminī [sabbatthapi evameva dissati] paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

『『Yato kho, bhikkhave, ariyasāvako evaṃ āsave pajānāti, evaṃ āsavānaṃ nidānasambhavaṃ pajānāti, evaṃ āsavānaṃ vemattataṃ pajānāti, evaṃ āsavānaṃ vipākaṃ pajānāti, evaṃ āsavānaṃ nirodhaṃ pajānāti, evaṃ āsavānaṃ nirodhagāminiṃ paṭipadaṃ pajānāti, so imaṃ nibbedhikaṃ brahmacariyaṃ pajānāti āsavanirodhaṃ. Āsavā , bhikkhave, veditabbā…pe… āsavanirodhagāminī [sabbatthapi evameva dissati] paṭipadā veditabbāti. Iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

相應地生起福分或非福分的自體，這稱為諸受的果報。諸比丘，什麼是諸受的止息？諸比丘，觸的止息即是諸受的止息。這八聖道就是導向諸受止息的道路，即：正見...乃至...正定。諸比丘，當聖弟子如此了知諸受，如此了知諸受的起源，如此了知諸受的差別，如此了知諸受的果報，如此了知諸受的止息，如此了知導向諸受止息的道路時，他就了知這通達的梵行，了知諸受的止息。'諸比丘，應當了知諸受...乃至...應當了知導向諸受止息的道路'，這樣說時，就是基於這個而說的。 '諸比丘，應當了知諸想...乃至...應當了知導向諸想止息的道路'，這樣說時，是基於什麼而說的呢？諸比丘，有這六種想：色想、聲想、香想、味想、觸想、法想。諸比丘，什麼是諸想的起源？諸比丘，觸是諸想的起源。諸比丘，什麼是諸想的差別？諸比丘，色的想是一種，聲的想是另一種，香的想又是一種，味的想又是一種，觸的想又是一種，法的想又是一種。諸比丘，這稱為諸想的差別。諸比丘，什麼是諸想的果報？諸比丘，我說想是言語的果報。人如何想像，就如何說話，說"我曾有這樣的想。"諸比丘，這稱為諸想的果報。諸比丘，什麼是諸想的止息？諸比丘，觸的止息即是諸想的止息。這八聖道就是導向諸想止息的道路，即：正見...乃至...正定。諸比丘，當聖弟子如此了知諸想，如此了知諸想的起源，如此了知諸想的差別，如此了知諸想的果報，如此了知諸想的止息，如此了知導向諸想止息的道路時，他就了知這通達的梵行，了知諸想的止息。'諸比丘，應當了知諸想...乃至...應當了知導向諸想止息的道路'，這樣說時，就是基於這個而說的。 '諸比丘，應當了知諸漏...乃至...應當了知導向諸漏止息的道路'，這樣說時，是基於什麼而說的呢？諸比丘，有這三種漏：欲漏、有漏、無明漏。諸比丘，什麼是諸漏的起源？諸比丘，無明是諸漏的起源。諸比丘，什麼是諸漏的差別？諸比丘，有導向地獄的漏，有導向畜生道的漏，有導向餓鬼界的漏，有導向人界的漏，有導向天界的漏。諸比丘，這稱為諸漏的差別。諸比丘，什麼是諸漏的果報？諸比丘，當一個人被無明所覆時，相應地生起福分或非福分的自體，這稱為諸漏的果報。諸比丘，什麼是諸漏的止息？諸比丘，無明的止息即是諸漏的止息。這八聖道就是導向諸漏止息的道路，即：正見...乃至...正定。諸比丘，當聖弟子如此了知諸漏，如此了知諸漏的起源，如此了知諸漏的差別，如此了知諸漏的果報，如此了知諸漏的止息，如此了知導向諸漏止息的道路時，他就了知這通達的梵行，了知諸漏的止息。'諸比丘，應當了知諸漏...乃至...應當了知導向諸漏止息的道路'，這樣說時，就是基於這個而說的。

『『Kammaṃ, bhikkhave, veditabbaṃ…pe… kammanirodhagāminī [sabbatthapi evameva dissati] paṭipadā veditabbāti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? [kathā. 539] Cetanāhaṃ, bhikkhave, kammaṃ vadāmi. Cetayitvā kammaṃ karoti – kāyena vācāya manasā.

『『Katamo ca, bhikkhave, kammānaṃ nidānasambhavo? Phasso, bhikkhave, kammānaṃ nidānasambhavo.

『『Katamā ca, bhikkhave, kammānaṃ vemattatā? Atthi, bhikkhave, kammaṃ nirayavedanīyaṃ, atthi kammaṃ tiracchānayonivedanīyaṃ, atthi kammaṃ pettivisayavedanīyaṃ, atthi kammaṃ manussalokavedanīyaṃ, atthi kammaṃ devalokavedanīyaṃ . Ayaṃ vuccati, bhikkhave, kammānaṃ vemattatā.

『『Katamo ca, bhikkhave, kammānaṃ vipāko? Tividhāhaṃ [imāhaṃ (ka.)], bhikkhave, kammānaṃ vipākaṃ vadāmi – diṭṭheva [diṭṭhe vā (sī.)] dhamme, upapajje vā [upapajjaṃ vā (ka. sī., a. ni. 10.217), upapajja vā (?), ma. ni. 3.303 pāḷiyā tadatthavaṇṇanāya ca saṃsaddetabbaṃ], apare vā pariyāye. Ayaṃ vuccati, bhikkhave, kammānaṃ vipāko.

『『Katamo ca, bhikkhave, kammanirodho? Phassanirodho, [phassanirodhā (ka. sī. syā. ka.)] bhikkhave, kammanirodho. Ayameva ariyo aṭṭhaṅgiko maggo kammanirodhagāminī [sabbatthapi evameva dissati] paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

『『Yato kho, bhikkhave, ariyasāvako evaṃ kammaṃ pajānāti, evaṃ kammānaṃ nidānasambhavaṃ pajānāti, evaṃ kammānaṃ vemattataṃ pajānāti, evaṃ kammānaṃ vipākaṃ pajānāti, evaṃ kammanirodhaṃ pajānāti, evaṃ kammanirodhagāminiṃ paṭipadaṃ pajānāti, so imaṃ nibbedhikaṃ brahmacariyaṃ pajānāti kammanirodhaṃ. Kammaṃ, bhikkhave, veditabbaṃ…pe… kammanirodhagāminī paṭipadā veditabbāti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

『『Dukkhaṃ, bhikkhave, veditabbaṃ, dukkhassa nidānasambhavo veditabbo, dukkhassa vemattatā veditabbā, dukkhassa vipāko veditabbo, dukkhanirodho veditabbo, dukkhanirodhagāminī paṭipadā veditabbāti. Iti kho panetaṃ vuttaṃ , kiñcetaṃ paṭicca vuttaṃ? Jātipi dukkhā, jarāpi dukkhā, byādhipi dukkho [byādhipi dukkhā (syā. pī. ka.)], maraṇampi dukkhaṃ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, yampicchaṃ na labhati tampi dukkhaṃ, saṃkhittena pañcupādānakkhandhā [pañcupādānakkhandhāpi (ka.)] dukkhā.

『『Katamo ca, bhikkhave, dukkhassa nidānasambhavo? Taṇhā, bhikkhave, dukkhassa nidānasambhavo .

『『Katamā ca, bhikkhave, dukkhassa vemattatā? Atthi, bhikkhave, dukkhaṃ adhimattaṃ, atthi parittaṃ, atthi dandhavirāgi, atthi khippavirāgi. Ayaṃ vuccati, bhikkhave, dukkhassa vemattatā.

『『Katamo ca, bhikkhave, dukkhassa vipāko? Idha, bhikkhave, ekacco yena dukkhena abhibhūto pariyādinnacitto [pariyādiṇṇacitto (ka.)] socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati , yena vā pana dukkhena abhibhūto pariyādinnacitto bahiddhā pariyeṭṭhiṃ āpajjati – 『ko [so na (ka.)] ekapadaṃ dvipadaṃ jānāti [pajānāti (ka.)] imassa dukkhassa nirodhāyā』ti? Sammohavepakkaṃ vāhaṃ, bhikkhave, dukkhaṃ vadāmi pariyeṭṭhivepakkaṃ vā. Ayaṃ vuccati, bhikkhave, dukkhassa vipāko.

『『Katamo ca, bhikkhave, dukkhanirodho? Taṇhānirodho, [taṇhānirodhā (ka. sī. syā. ka.)] bhikkhave, dukkhanirodho. Ayameva ariyo aṭṭhaṅgiko maggo dukkhassa nirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

『『Yato kho, bhikkhave, ariyasāvako evaṃ dukkhaṃ pajānāti, evaṃ dukkhassa nidānasambhavaṃ pajānāti, evaṃ dukkhassa vemattataṃ pajānāti, evaṃ dukkhassa vipākaṃ pajānāti, evaṃ dukkhanirodhaṃ pajānāti, evaṃ dukkhanirodhagāminiṃ paṭipadaṃ pajānāti, so imaṃ nibbedhikaṃ brahmacariyaṃ pajānāti dukkhanirodhaṃ. Dukkhaṃ, bhikkhave, veditabbaṃ, dukkhassa nidānasambhavo veditabbo, dukkhassa vemattatā veditabbā, dukkhassa vipāko veditabbo, dukkhanirodho veditabbo, dukkhanirodhagāminī paṭipadā veditabbāti. Iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

『『Ayaṃ kho so, bhikkhave, nibbedhikapariyāyo dhammapariyāyo』』ti. Navamaṃ.

Sīhanādasuttaṃ

64.[ma. ni. 1.148; vibha. 760; a. ni. 10.21; paṭi. ma.

'諸比丘，應當了知業...乃至...應當了知導向業止息的道路'，這樣說時，是基於什麼而說的呢？諸比丘，我說思是業。思已而造業——由身、語、意。諸比丘，什麼是諸業的起源？諸比丘，觸是諸業的起源。諸比丘，什麼是諸業的差別？諸比丘，有感受地獄果報的業，有感受畜生道果報的業，有感受餓鬼界果報的業，有感受人界果報的業，有感受天界果報的業。諸比丘，這稱為諸業的差別。諸比丘，什麼是諸業的果報？諸比丘，我說諸業的果報有三種：現法受報、來生受報、或後後受報。諸比丘，這稱為諸業的果報。諸比丘，什麼是業的止息？諸比丘，觸的止息即是業的止息。這八聖道就是導向業止息的道路，即：正見...乃至...正定。諸比丘，當聖弟子如此了知業，如此了知諸業的起源，如此了知諸業的差別，如此了知諸業的果報，如此了知業的止息，如此了知導向業止息的道路時，他就了知這通達的梵行，了知業的止息。'諸比丘，應當了知業...乃至...應當了知導向業止息的道路'，這樣說時，就是基於這個而說的。 '諸比丘，應當了知苦，應當了知苦的起源，應當了知苦的差別，應當了知苦的果報，應當了知苦的止息，應當了知導向苦止息的道路'，這樣說時，是基於什麼而說的呢？生是苦，老是苦，病是苦，死是苦，愁、悲、苦、憂、惱是苦，所欲不得亦是苦，簡而言之，五取蘊是苦。諸比丘，什麼是苦的起源？諸比丘，渴愛是苦的起源。諸比丘，什麼是苦的差別？諸比丘，有極重的苦，有輕微的苦，有緩慢消失的苦，有迅速消失的苦。諸比丘，這稱為苦的差別。諸比丘，什麼是苦的果報？諸比丘，這裡有人被苦所壓迫，心生憂悲，哀嘆、捶胸、號泣，陷入迷亂；或者被苦所壓迫，心生憂悲，向外尋求："誰知道一句話兩句話能止息這個苦？"諸比丘，我說苦有陷入迷亂的果報或有尋求的果報。諸比丘，這稱為苦的果報。諸比丘，什麼是苦的止息？諸比丘，渴愛的止息即是苦的止息。這八聖道就是導向苦止息的道路，即：正見...乃至...正定。諸比丘，當聖弟子如此了知苦，如此了知苦的起源，如此了知苦的差別，如此了知苦的果報，如此了知苦的止息，如此了知導向苦止息的道路時，他就了知這通達的梵行，了知苦的止息。'諸比丘，應當了知苦，應當了知苦的起源，應當了知苦的差別，應當了知苦的果報，應當了知苦的止息，應當了知導向苦止息的道路'，這樣說時，就是基於這個而說的。諸比丘，這就是通達法門。"第九經。 10. 獅子吼經 64.

2.44] 『『Chayimāni , bhikkhave, tathāgatassa tathāgatabalāni, yehi balehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. Katamāni cha? Idha, bhikkhave, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāti. Yampi, bhikkhave, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

『『Puna caparaṃ, bhikkhave, tathāgato atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ pajānāti. Yampi, bhikkhave, tathāgato atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

『『Puna caparaṃ, bhikkhave, tathāgato jhānavimokkhasamādhisamāpattīnaṃ saṃkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ pajānāti. Yampi, bhikkhave, tathāgato…pe… idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

『『Puna caparaṃ, bhikkhave, tathāgato anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ, dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Yampi, bhikkhave, tathāgato anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ, dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

『『Puna caparaṃ, bhikkhave, tathāgato dibbena cakkhunā visuddhena atikkantamānusakena…pe… yathākammūpage satte pajānāti. Yampi, bhikkhave, tathāgato dibbena cakkhunā visuddhena atikkantamānusakena…pe… yathākammūpage satte pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

『『Puna caparaṃ, bhikkhave, tathāgato āsavānaṃ khayā…pe… sacchikatvā upasampajja viharati. Yampi, bhikkhave, tathāgato āsavānaṃ khayā…pe… sacchikatvā upasampajja viharati, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. Imāni kho, bhikkhave , cha tathāgatassa tathāgatabalāni, yehi balehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

『『Tatra ce, bhikkhave, pare tathāgataṃ ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ ñāṇena upasaṅkamitvā pañhaṃ pucchanti. Yathā yathā, bhikkhave, tathāgatassa ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ ñāṇaṃ viditaṃ tathā tathā tesaṃ tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ ñāṇena pañhaṃ puṭṭho byākaroti.

『『Tatra ce, bhikkhave, pare tathāgataṃ atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ ñāṇena upasaṅkamitvā pañhaṃ pucchanti. Yathā yathā, bhikkhave, tathāgatassa atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ ñāṇaṃ viditaṃ tathā tathā tesaṃ tathāgato atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ ñāṇena pañhaṃ puṭṭho byākaroti.

"諸比丘，如來有這六種如來力，具足這些力，如來自稱居牛王之位，在眾中作獅子吼，轉梵輪。是哪六種？在此，諸比丘，如來如實了知是處為是處，非處為非處。諸比丘，如來如實了知是處為是處，非處為非處，這是如來的如來力。依此力，如來自稱居牛王之位，在眾中作獅子吼，轉梵輪。再者，諸比丘，如來如實了知過去、未來、現在諸業的受持，依處、依因而有果報。諸比丘，如來如實了知過去、未來、現在諸業的受持，依處、依因而有果報，這是如來的如來力。依此力，如來自稱居牛王之位，在眾中作獅子吼，轉梵輪。再者，諸比丘，如來如實了知禪那、解脫、定、等至的染污、清凈、出離。諸比丘，如來...乃至...這是如來的如來力。依此力，如來自稱居牛王之位，在眾中作獅子吼，轉梵輪。再者，諸比丘，如來憶念種種宿住，即：一生、二生...乃至...如是具相、具境地憶念種種宿住。諸比丘，如來憶念種種宿住，即：一生、二生...乃至...如是具相、具境地憶念種種宿住，這是如來的如來力。依此力，如來自稱居牛王之位，在眾中作獅子吼，轉梵輪。再者，諸比丘，如來以清凈超人的天眼...乃至...了知眾生隨業而趣。諸比丘，如來以清凈超人的天眼...乃至...了知眾生隨業而趣，這是如來的如來力。依此力，如來自稱居牛王之位，在眾中作獅子吼，轉梵輪。再者，諸比丘，如來由於諸漏盡...乃至...證得而住。諸比丘，如來由於諸漏盡...乃至...證得而住，這是如來的如來力。依此力，如來自稱居牛王之位，在眾中作獅子吼，轉梵輪。諸比丘，這就是如來的六種如來力，具足這些力，如來自稱居牛王之位，在眾中作獅子吼，轉梵輪。諸比丘，若他人以智前來詢問如來關於是處非處的如實知見。諸比丘，如來已如實了知是處非處的智慧，就依此如實智慧回答他們關於是處非處的問題。諸比丘，若他人以智前來詢問如來關於過去、未來、現在諸業受持的處、因、果報的如實知見。諸比丘，如來已如實了知過去、未來、現在諸業受持的處、因、果報的智慧，就依此如實智慧回答他們關於過去、未來、現在諸業受持的處、因、果報的問題。

『『Tatra ce, bhikkhave, pare tathāgataṃ jhānavimokkhasamādhisamāpattīnaṃ saṃkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ ñāṇena upasaṅkamitvā pañhaṃ pucchanti. Yathā yathā, bhikkhave, tathāgatassa jhānavimokkhasamādhisamāpattīnaṃ saṃkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ ñāṇaṃ viditaṃ, tathā tathā tesaṃ tathāgato jhānavimokkhasamādhisamāpattīnaṃ saṃkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ ñāṇena pañhaṃ puṭṭho byākaroti.

『『Tatra ce, bhikkhave, pare tathāgataṃ pubbenivāsānussatiṃ yathābhūtaṃ ñāṇena upasaṅkamitvā pañhaṃ pucchanti. Yathā yathā, bhikkhave, tathāgatassa pubbenivāsānussatiṃ yathābhūtaṃ ñāṇaṃ viditaṃ, tathā tathā tesaṃ tathāgato pubbenivāsānussatiṃ yathābhūtaṃ ñāṇena pañhaṃ puṭṭho byākaroti.

『『Tatra ce, bhikkhave, pare tathāgataṃ sattānaṃ cutūpapātaṃ yathābhūtaṃ ñāṇena upasaṅkamitvā pañhaṃ pucchanti. Yathā yathā, bhikkhave, tathāgatassa sattānaṃ cutūpapātaṃ yathābhūtaṃ ñāṇaṃ viditaṃ, tathā tathā tesaṃ tathāgato sattānaṃ cutūpapātaṃ yathābhūtaṃ ñāṇena pañhaṃ puṭṭho byākaroti.

『『Tatra ce, bhikkhave, pare tathāgataṃ āsavānaṃ khayā…pe… yathābhūtaṃ ñāṇena upasaṅkamitvā pañhaṃ pucchanti. Yathā yathā, bhikkhave, tathāgatassa āsavānaṃ khayā…pe… yathābhūtaṃ ñāṇaṃ viditaṃ, tathā tathā tesaṃ tathāgato āsavānaṃ khayā…pe… yathābhūtaṃ ñāṇena pañhaṃ puṭṭho byākaroti.

『『Tatra, bhikkhave, yampidaṃ [yamidaṃ (sī. pī.), yadidaṃ (ka.)] ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ ñāṇaṃ tampi samāhitassa vadāmi no asamāhitassa. Yampidaṃ [yadidaṃ (ka.)] atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ ñāṇaṃ tampi samāhitassa vadāmi no asamāhitassa. Yampidaṃ [yadidaṃ (ka.)] jhānavimokkhasamādhisamāpattīnaṃ saṃkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ ñāṇaṃ tampi samāhitassa vadāmi no asamāhitassa. Yampidaṃ [yadidaṃ (ka.)] pubbenivāsānussatiṃ yathābhūtaṃ ñāṇaṃ tampi samāhitassa vadāmi no asamāhitassa. Yampidaṃ [yadidaṃ (ka.)] sattānaṃ cutūpapātaṃ yathābhūtaṃ ñāṇaṃ tampi samāhitassa vadāmi no asamāhitassa. Yampidaṃ [yadidaṃ (ka.)] āsavānaṃ khayā…pe… yathābhūtaṃ ñāṇaṃ tampi samāhitassa vadāmi no asamāhitassa. Iti kho , bhikkhave, samādhi maggo, asamādhi kummaggo』』ti. Dasamaṃ.

諸比丘，若他人以智前來詢問如來關於禪那、解脫、定、等至的染污、清凈、出離的如實知見。諸比丘，如來已如實了知禪那、解脫、定、等至的染污、清凈、出離的智慧，就依此如實智慧回答他們關於禪那、解脫、定、等至的染污、清凈、出離的問題。諸比丘，若他人以智前來詢問如來關於宿住隨唸的如實知見。諸比丘，如來已如實了知宿住隨唸的智慧，就依此如實智慧回答他們關於宿住隨唸的問題。諸比丘，若他人以智前來詢問如來關於眾生死生的如實知見。諸比丘，如來已如實了知眾生死生的智慧，就依此如實智慧回答他們關於眾生死生的問題。諸比丘，若他人以智前來詢問如來關於諸漏盡...乃至...的如實知見。諸比丘，如來已如實了知諸漏盡...乃至...的智慧，就依此如實智慧回答他們關於諸漏盡...乃至...的問題。諸比丘，在此，關於是處非處的如實智慧，我說這是得定者所有，非不得定者所有。關於過去、未來、現在諸業受持的處、因、果報的如實智慧，我說這是得定者所有，非不得定者所有。關於禪那、解脫、定、等至的染污、清凈、出離的如實智慧，我說這是得定者所有，非不得定者所有。關於宿住隨唸的如實智慧，我說這是得定者所有，非不得定者所有。關於眾生死生的如實智慧，我說這是得定者所有，非不得定者所有。關於諸漏盡...乃至...的如實智慧，我說這是得定者所有，非不得定者所有。如是，諸比丘，定是道，不定是邪道。"第十經。

Mahāvaggo chaṭṭho. [paṭhamo (syā. ka.)]

Tassuddānaṃ –

Soṇo phagguno bhijāti, āsavā dāruhatthi ca;

Majjhe ñāṇaṃ nibbedhikaṃ, sīhanādoti te dasāti.

第六大品其攝頌：輸那與玻耆那，生而漏及木象，中間智與通達，獅子吼成其十。