B0102040705mahāyaññavaggo（大供養品）

Mahāyaññavaggo
Sattaviññāṇaṭṭhitisuttaṃ

44.[dī. ni. 3.332; cūḷani. posālamāṇavapucchāniddesa 83] 『『Sattimā , bhikkhave, viññāṇaṭṭhitiyo. Katamā satta? Santi, bhikkhave, sattā nānattakāyā nānattasaññino, seyyathāpi manussā, ekacce ca devā, ekacce ca vinipātikā. Ayaṃ paṭhamā viññāṇaṭṭhiti.

『『Santi , bhikkhave, sattā nānattakāyā ekattasaññino, seyyathāpi devā brahmakāyikā paṭhamābhinibbattā. Ayaṃ dutiyā viññāṇaṭṭhiti.

『『Santi , bhikkhave, sattā ekattakāyā nānattasaññino, seyyathāpi devā ābhassarā. Ayaṃ tatiyā viññāṇaṭṭhiti.

『『Santi, bhikkhave, sattā ekattakāyā ekattasaññino, seyyathāpi devā subhakiṇhā. Ayaṃ catutthā viññāṇaṭṭhiti.

『『Santi, bhikkhave, sattā sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā 『ananto ākāso』ti ākāsānañcāyatanūpagā. Ayaṃ pañcamā viññāṇaṭṭhiti.

『『Santi, bhikkhave, sattā sabbaso ākāsānañcāyatanaṃ samatikkamma 『anantaṃ viññāṇa』nti viññāṇañcāyatanūpagā . Ayaṃ chaṭṭhā viññāṇaṭṭhiti.

『『Santi, bhikkhave, sattā sabbaso viññāṇañcāyatanaṃ samatikkamma 『natthi kiñcī』ti ākiñcaññāyatanūpagā . Ayaṃ sattamā viññāṇaṭṭhiti. Imā kho, bhikkhave, satta viññāṇaṭṭhitiyo』』ti. Paṭhamaṃ.

Samādhiparikkhārasuttaṃ
『『Sattime, bhikkhave, samādhiparikkhārā. Katame satta? Sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati. Yā kho, bhikkhave, imehi sattahaṅgehi cittassekaggatā parikkhatā [『saparikkhāratā』tipi, 『saparikkhatā』tipi (saṃ. ni. 5.28)], ayaṃ vuccati, bhikkhave, ariyo sammāsamādhi [samādhi (syā.)] saupaniso itipi saparikkhāro itipī』』ti. Dutiyaṃ.
Paṭhamaaggisuttaṃ
『『Sattime , bhikkhave, aggī. Katame satta? Rāgaggi, dosaggi, mohaggi, āhuneyyaggi, gahapataggi, dakkhiṇeyyaggi, kaṭṭhaggi – ime kho, bhikkhave, satta aggī』』ti. Tatiyaṃ.
Dutiyaaggisuttaṃ
大施品
七識住經 "諸比丘，有七種識住處。何為七？諸比丘，有眾生具有不同的身體和不同的想法，如人類、某些天神和某些墮落眾生。這是第一識住處。 "諸比丘，有眾生具有不同的身體但相同的想法，如最初出生的梵輔天。這是第二識住處。 "諸比丘，有眾生具有相同的身體但不同的想法，如光音天。這是第三識住處。 "諸比丘，有眾生具有相同的身體和相同的想法，如遍凈天。這是第四識住處。 "諸比丘，有眾生完全超越色想，滅除對立想，不作意種種想，達到'虛空無邊'的空無邊處。這是第五識住處。 "諸比丘，有眾生完全超越空無邊處，達到'識無邊'的識無邊處。這是第六識住處。 "諸比丘，有眾生完全超越識無邊處，達到'無所有'的無所有處。這是第七識住處。諸比丘，這就是七種識住處。"第一經。
定資具經 "諸比丘，有七種定的資具。何為七？正見、正思惟、正語、正業、正命、正精進、正念。諸比丘，由這七支所具足的心一境性，這就是所謂的具有基礎、具有資具的聖正定。"第二經。
第一火經 "諸比丘，有七種火。何為七？貪火、嗔火、癡火、應供養火、家主火、應施火、木柴火——諸比丘，這就是七種火。"第三經。
第二火經
Tena kho pana samayena uggatasarīrassa brāhmaṇassa mahāyañño upakkhaṭo hoti. Pañca usabhasatāni thūṇūpanītāni honti yaññatthāya , pañca vacchatarasatāni thūṇūpanītāni honti yaññatthāya, pañca vacchatarisatāni thūṇūpanītāni honti yaññatthāya, pañca ajasatāni thūṇūpanītāni honti yaññatthāya, pañca urabbhasatāni thūṇūpanītāni honti yaññatthāya. Atha kho uggatasarīro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho uggatasarīro brāhmaṇo bhagavantaṃ etadavoca –

『『Sutaṃ metaṃ, bho gotama, aggissa ādānaṃ [ādhānaṃ (sī. syā.)] yūpassa ussāpanaṃ mahapphalaṃ hoti mahānisaṃsa』』nti. 『『Mayāpi kho etaṃ, brāhmaṇa, sutaṃ aggissa ādānaṃ yūpassa ussāpanaṃ mahapphalaṃ hoti mahānisaṃsa』』nti. Dutiyampi kho uggatasarīro brāhmaṇo…pe… tatiyampi kho uggatasarīro brāhmaṇo bhagavantaṃ etadavoca – 『『sutaṃ metaṃ, bho gotama, aggissa ādānaṃ yūpassa ussāpanaṃ mahapphalaṃ hoti mahānisaṃsa』』nti. 『『Mayāpi kho etaṃ, brāhmaṇa, sutaṃ aggissa ādānaṃ yūpassa ussāpanaṃ mahapphalaṃ hoti mahānisaṃsa』』nti. 『『Tayidaṃ, bho gotama , sameti bhoto ceva gotamassa amhākañca, yadidaṃ sabbena sabbaṃ』』.

Evaṃ vutte āyasmā ānando uggatasarīraṃ brāhmaṇaṃ etadavoca – 『『na kho, brāhmaṇa, tathāgatā evaṃ pucchitabbā – 『sutaṃ metaṃ, bho gotama, aggissa ādānaṃ yūpassa ussāpanaṃ mahapphalaṃ hoti mahānisaṃsa』nti. Evaṃ kho, brāhmaṇa, tathāgatā pucchitabbā – 『ahañhi, bhante, aggiṃ [aggissa (ka.)] ādātukāmo, [ādhātukāmo (sī. syā.)] yūpaṃ ussāpetukāmo. Ovadatu maṃ, bhante, bhagavā. Anusāsatu maṃ, bhante, bhagavā yaṃ mama assa dīgharattaṃ hitāya sukhāyā』』』ti.

Atha kho uggatasarīro brāhmaṇo bhagavantaṃ etadavoca – 『『ahañhi, bho gotama, aggiṃ ādātukāmo yūpaṃ ussāpetukāmo. Ovadatu maṃ bhavaṃ gotamo. Anusāsatu maṃ bhavaṃ gotamo yaṃ mama assa dīgharattaṃ hitāya sukhāyā』』ti.

『『Aggiṃ, brāhmaṇa, ādento [ādhento (sī. syā.)] yūpaṃ ussāpento pubbeva yaññā tīṇi satthāni ussāpeti akusalāni dukkhudrayāni [dukkhuddayāni (sī.)] dukkhavipākāni. Katamāni tīṇi ? Kāyasatthaṃ, vacīsatthaṃ, manosatthaṃ. Aggiṃ, brāhmaṇa, ādento yūpaṃ ussāpento pubbeva yaññā evaṃ cittaṃ uppādesi – 『ettakā usabhā haññantu yaññatthāya, ettakā vacchatarā haññantu yaññatthāya, ettakā vacchatariyo haññantu yaññatthāya, ettakā ajā haññantu yaññatthāya, ettakā urabbhā haññantu yaññatthāyā』ti. So 『puññaṃ karomī』ti apuññaṃ karoti, 『kusalaṃ karomī』ti akusalaṃ karoti, 『sugatiyā maggaṃ pariyesāmī』ti duggatiyā maggaṃ pariyesati. Aggiṃ, brāhmaṇa, ādento yūpaṃ ussāpento pubbeva yaññā idaṃ paṭhamaṃ manosatthaṃ ussāpeti akusalaṃ dukkhudrayaṃ dukkhavipākaṃ.

『『Puna caparaṃ, brāhmaṇa, aggiṃ ādento yūpaṃ ussāpento pubbeva yaññā evaṃ vācaṃ bhāsati – 『ettakā usabhā haññantu yaññatthāya, ettakā vacchatarā haññantu yaññatthāya, ettakā vacchatariyo haññantu yaññatthāya, ettakā ajā haññantu yaññatthāya, ettakā urabbhā haññantu yaññatthāyā』ti. So 『puññaṃ karomī』ti apuññaṃ karoti, 『kusalaṃ karomī』ti akusalaṃ karoti, 『sugatiyā maggaṃ pariyesāmī』ti duggatiyā maggaṃ pariyesati. Aggiṃ, brāhmaṇa, ādento yūpaṃ ussāpento pubbeva yaññā idaṃ dutiyaṃ vacīsatthaṃ ussāpeti akusalaṃ dukkhudrayaṃ dukkhavipākaṃ.

當時，高貴婆羅門正在準備一場大祭祀。爲了祭祀，他準備了五百頭公牛被綁在柱子上，五百頭小公牛被綁在柱子上，五百頭小母牛被綁在柱子上，五百隻山羊被綁在柱子上，五百隻綿羊被綁在柱子上。那時，高貴婆羅門來到世尊所在之處。來到后，與世尊互相問候。寒暄禮節完畢后，坐在一旁。坐在一旁的高貴婆羅門對世尊如是說： "喬達摩尊者，我聽說點燃聖火和豎立祭柱會帶來巨大的果報和利益。" "婆羅門，我也聽說點燃聖火和豎立祭柱會帶來巨大的果報和利益。" 高貴婆羅門第二次......乃至......第三次對世尊如是說："喬達摩尊者，我聽說點燃聖火和豎立祭柱會帶來巨大的果報和利益。" "婆羅門，我也聽說點燃聖火和豎立祭柱會帶來巨大的果報和利益。" "喬達摩尊者，這就是您和我們的共識，即完全一致。" 當如是說時，尊者阿難對高貴婆羅門如是說："婆羅門，不應該這樣問如來：'喬達摩尊者，我聽說點燃聖火和豎立祭柱會帶來巨大的果報和利益。'婆羅門，應該這樣問如來：'尊者，我想要點燃聖火，想要豎立祭柱。請世尊教導我，請世尊指導我，使我長久獲得利益和安樂。'" 於是，高貴婆羅門對世尊如是說："喬達摩尊者，我想要點燃聖火，想要豎立祭柱。請尊者喬達摩教導我，請尊者喬達摩指導我，使我長久獲得利益和安樂。" "婆羅門，當點燃聖火、豎立祭柱時，在祭祀之前就已豎立了三種不善的、導致痛苦的、帶來痛苦果報的利刃。是哪三種？身利刃、語利刃、意利刃。婆羅門，當點燃聖火、豎立祭柱時，在祭祀之前就已生起如是心念：'要殺這麼多公牛來祭祀，要殺這麼多小公牛來祭祀，要殺這麼多小母牛來祭祀，要殺這麼多山羊來祭祀，要殺這麼多綿羊來祭祀。'他想'我在做功德'卻在造作非功德，想'我在行善'卻在造作不善，想'我在尋求善趣之道'卻在尋求惡趣之道。婆羅門，當點燃聖火、豎立祭柱時，在祭祀之前，這是第一種不善的、導致痛苦的、帶來痛苦果報的意利刃。" "再者，婆羅門，當點燃聖火、豎立祭柱時，在祭祀之前就已說出如是言語：'要殺這麼多公牛來祭祀，要殺這麼多小公牛來祭祀，要殺這麼多小母牛來祭祀，要殺這麼多山羊來祭祀，要殺這麼多綿羊來祭祀。'他想'我在做功德'卻在造作非功德，想'我在行善'卻在造作不善，想'我在尋求善趣之道'卻在尋求惡趣之道。婆羅門，當點燃聖火、豎立祭柱時，在祭祀之前，這是第二種不善的、導致痛苦的、帶來痛苦果報的語利刃。"

『『Puna caparaṃ, brāhmaṇa, aggiṃ ādento yūpaṃ ussāpento pubbeva yaññā sayaṃ paṭhamaṃ samārambhati [samārabbhati (sī. ka.), samārabhati (syā.)] usabhā hantuṃ [haññantu (sī. syā.)] yaññatthāya, sayaṃ paṭhamaṃ samārambhati vacchatarā hantuṃ yaññatthāya, sayaṃ paṭhamaṃ samārambhati vacchatariyo hantuṃ yaññatthāya, sayaṃ paṭhamaṃ samārambhati ajā hantuṃ yaññatthāya, sayaṃ paṭhamaṃ samārambhati urabbhā hantuṃ yaññatthāya [haññantu yaññatthāyāti (sī. syā.)]. So 『puññaṃ karomī』ti apuññaṃ karoti, 『kusalaṃ karomī』ti akusalaṃ karoti, 『sugatiyā maggaṃ pariyesāmī』ti duggatiyā maggaṃ pariyesati. Aggiṃ, brāhmaṇa, ādento yūpaṃ ussāpento pubbeva yaññā idaṃ tatiyaṃ kāyasatthaṃ ussāpeti akusalaṃ dukkhudrayaṃ dukkhavipākaṃ. Aggiṃ, brāhmaṇa, ādento yūpaṃ ussāpento pubbeva yaññā imāni tīṇi satthāni ussāpeti akusalāni dukkhudrayāni dukkhavipākāni.

『『Tayome , brāhmaṇa, aggī pahātabbā parivajjetabbā, na sevitabbā. Katame tayo? Rāgaggi , dosaggi, mohaggi.

『『Kasmā cāyaṃ, brāhmaṇa, rāgaggi pahātabbo parivajjetabbo, na sevitabbo? Ratto kho, brāhmaṇa, rāgena abhibhūto pariyādinnacitto 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. Tasmāyaṃ rāgaggi pahātabbo parivajjetabbo, na sevitabbo.

『『Kasmā cāyaṃ, brāhmaṇa, dosaggi pahātabbo parivajjetabbo, na sevitabbo? Duṭṭho kho, brāhmaṇa, dosena abhibhūto pariyādinnacitto 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. Tasmāyaṃ dosaggi pahātabbo parivajjetabbo, na sevitabbo.

『『Kasmā cāyaṃ, brāhmaṇa, mohaggi pahātabbo parivajjetabbo, na sevitabbo? Mūḷho kho, brāhmaṇa, mohena abhibhūto pariyādinnacitto 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. Tasmāyaṃ mohaggi pahātabbo parivajjetabbo, na sevitabbo. Ime kho tayo, brāhmaṇa, aggī pahātabbā parivajjetabbā, na sevitabbā.

『『Tayo kho, brāhmaṇa, aggī sakkatvā garuṃ katvā mānetvā pūjetvā sammā sukhaṃ parihātabbā. Katame tayo? Āhuneyyaggi , gahapataggi, dakkhiṇeyyaggi.

『『Katamo ca, brāhmaṇa, āhuneyyaggi? Idha, brāhmaṇa, yassa te honti mātāti vā pitāti vā, ayaṃ vuccati, brāhmaṇa, āhuneyyaggi. Taṃ kissa hetu ? Atohayaṃ [itopāyaṃ (ka.)], brāhmaṇa, āhuto sambhūto, tasmāyaṃ āhuneyyaggi sakkatvā garuṃ katvā mānetvā pūjetvā sammā sukhaṃ parihātabbo.

『『Katamo ca, brāhmaṇa, gahapataggi? Idha, brāhmaṇa, yassa te honti puttāti vā dārāti vā dāsāti vā pessāti vā kammakarāti vā, ayaṃ vuccati, brāhmaṇa , gahapataggi. Tasmāyaṃ gahapataggi sakkatvā garuṃ katvā mānetvā pūjetvā sammā sukhaṃ parihātabbo.

『『Katamo ca, brāhmaṇa, dakkhiṇeyyaggi? Idha, brāhmaṇa, ye te samaṇabrāhmaṇā parappavādā paṭiviratā khantisoracce niviṭṭhā ekamattānaṃ damenti, ekamattānaṃ samenti, ekamattānaṃ parinibbāpenti, ayaṃ vuccati, brāhmaṇa, dakkhiṇeyyaggi. Tasmāyaṃ dakkhiṇeyyaggi sakkatvā garuṃ katvā mānetvā pūjetvā sammā sukhaṃ parihātabbo. Ime kho, brāhmaṇa, tayo aggī sakkatvā garuṃ katvā mānetvā pūjetvā sammā sukhaṃ parihātabbā.

『『Ayaṃ kho pana, brāhmaṇa, kaṭṭhaggi kālena kālaṃ ujjaletabbo, kālena kālaṃ ajjhupekkhitabbo, kālena kālaṃ nibbāpetabbo, kālena kālaṃ nikkhipitabbo』』ti.

"再者，婆羅門，當點燃聖火、豎立祭柱時，在祭祀之前，他親自首先著手殺公牛來祭祀，親自首先著手殺小公牛來祭祀，親自首先著手殺小母牛來祭祀，親自首先著手殺山羊來祭祀，親自首先著手殺綿羊來祭祀。他想'我在做功德'卻在造作非功德，想'我在行善'卻在造作不善，想'我在尋求善趣之道'卻在尋求惡趣之道。婆羅門，當點燃聖火、豎立祭柱時，在祭祀之前，這是第三種不善的、導致痛苦的、帶來痛苦果報的身利刃。婆羅門，當點燃聖火、豎立祭柱時，在祭祀之前，就已豎立這三種不善的、導致痛苦的、帶來痛苦果報的利刃。" "婆羅門，這三種火應當斷除，應當遠離，不應親近。是哪三種？貪火、嗔火、癡火。" "婆羅門，為何這貪火應當斷除，應當遠離，不應親近？婆羅門，被貪慾所染著，被貪慾所征服，心被貪慾所佔據的人，會以身行不善，以語行不善，以意行不善。他以身行不善，以語行不善，以意行不善後，身壞命終，會投生到惡趣、苦趣、墮處、地獄。因此這貪火應當斷除，應當遠離，不應親近。" "婆羅門，為何這嗔火應當斷除，應當遠離，不應親近？婆羅門，被嗔恨所染著，被嗔恨所征服，心被嗔恨所佔據的人，會以身行不善，以語行不善，以意行不善。他以身行不善，以語行不善，以意行不善後，身壞命終，會投生到惡趣、苦趣、墮處、地獄。因此這嗔火應當斷除，應當遠離，不應親近。" "婆羅門，為何這癡火應當斷除，應當遠離，不應親近？婆羅門，被愚癡所染著，被愚癡所征服，心被愚癡所佔據的人，會以身行不善，以語行不善，以意行不善。他以身行不善，以語行不善，以意行不善後，身壞命終，會投生到惡趣、苦趣、墮處、地獄。因此這癡火應當斷除，應當遠離，不應親近。婆羅門，這就是應當斷除，應當遠離，不應親近的三種火。" "婆羅門，這三種火應當恭敬、尊重、尊敬、供養，正確善待。是哪三種？應供養火、家主火、應施火。" "婆羅門，什麼是應供養火？在此，婆羅門，凡是你的母親或父親，這就是所謂的應供養火。這是什麼原因？婆羅門，因為從這裡你得以出生，所以這應供養火應當恭敬、尊重、尊敬、供養，正確善待。" "婆羅門，什麼是家主火？在此，婆羅門，凡是你的子女、妻子、奴僕、工人或僱工，這就是所謂的家主火。所以這家主火應當恭敬、尊重、尊敬、供養，正確善待。" "婆羅門，什麼是應施火？在此，婆羅門，凡是那些沙門婆羅門遠離諍論，安住于忍辱溫和，調伏自己，平靜自己，使自己寂滅，這就是所謂的應施火。所以這應施火應當恭敬、尊重、尊敬、供養，正確善待。婆羅門，這三種火應當恭敬、尊重、尊敬、供養，正確善待。" "婆羅門，至於這木柴火，應當適時點燃，適時觀察，適時熄滅，適時收藏。"

Evaṃ vutte uggatasarīro brāhmaṇo bhagavantaṃ etadavoca – 『『abhikkantaṃ, bho gotama; abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatanti. Esāhaṃ, bho gotama, pañca usabhasatāni muñcāmi jīvitaṃ demi, pañca vacchatarasatāni muñcāmi jīvitaṃ demi, pañca vacchatarisatāni muñcāmi jīvitaṃ demi, pañca ajasatāni muñcāmi jīvitaṃ demi, pañca urabbhasatāni muñcāmi jīvitaṃ demi. Haritāni ceva tiṇāni khādantu, sītāni ca pānīyāni pivantu, sīto ca nesaṃ vāto upavāyata』』nti [upavāyatūti (ka.)]. Catutthaṃ.

Paṭhamasaññāsuttaṃ
『『Sattimā, bhikkhave, saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā amatogadhā amatapariyosānā.

『『Katamā satta? Asubhasaññā , maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā. Imā kho, bhikkhave, satta saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā amatogadhā amatapariyosānā』』ti. Pañcamaṃ.

Dutiyasaññāsuttaṃ

如是說已，高貴婆羅門對世尊如是說："殊勝啊，喬達摩尊者！殊勝啊，喬達摩尊者！......乃至......愿喬達摩尊者記我為優婆塞，從今日起終生皈依。喬達摩尊者，我要釋放五百頭公牛，給予它們生命；我要釋放五百頭小公牛，給予它們生命；我要釋放五百頭小母牛，給予它們生命；我要釋放五百隻山羊，給予它們生命；我要釋放五百隻綿羊，給予它們生命。愿它們食用新鮮的青草，飲用清涼的水，愿清涼的風吹拂它們。"第四經。 5. 第一想經 "諸比丘，這七種想，若修習、多修習，會帶來巨大的果報、巨大的利益，以不死為基礎，以不死為終點。" "是哪七種？不凈想、死想、食物厭惡想、一切世間不可樂想、無常想、無常苦想、苦無我想。諸比丘，這七種想，若修習、多修習，會帶來巨大的果報、巨大的利益，以不死為基礎，以不死為終點。"第五經。 6. 第二想經

『『Sattimā, bhikkhave, saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā amatogadhā amatapariyosānā. Katamā satta? Asubhasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā. Imā kho, bhikkhave, satta saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā amatogadhā amatapariyosānāti.

『『『Asubhasaññā , bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā』ti. Iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Asubhasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṃ viharato methunadhammasamāpattiyā cittaṃ patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti. Seyyathāpi, bhikkhave, kukkuṭapattaṃ vā nhārudaddulaṃ vā aggimhi pakkhittaṃ patilīyati patikuṭati pativattati, na sampasāriyati. Evamevaṃ kho, bhikkhave, bhikkhuno asubhasaññāparicitena cetasā bahulaṃ viharato methunadhammasamāpattiyā cittaṃ patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti.

『『Sace, bhikkhave, bhikkhuno asubhasaññāparicitena cetasā bahulaṃ viharato methunadhammasamāpattiyā cittaṃ anusandahati [anusaṇṭhāti (sī.)] appaṭikulyatā saṇṭhāti; veditabbametaṃ, bhikkhave, bhikkhunā 『abhāvitā me asubhasaññā, natthi me pubbenāparaṃ viseso, appattaṃ me bhāvanābala』nti. Itiha tattha sampajāno hoti. Sace pana, bhikkhave, bhikkhuno asubhasaññāparicitena cetasā bahulaṃ viharato methunadhammasamāpattiyā cittaṃ patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti; veditabbametaṃ , bhikkhave, bhikkhunā 『subhāvitā me asubhasaññā, atthi me pubbenāparaṃ viseso, pattaṃ me bhāvanābala』nti. Itiha tattha sampajāno hoti. 『Asubhasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā』ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

『『『Maraṇasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā』ti, iti kho panetaṃ vuttaṃ kiñcetaṃ paṭicca vuttaṃ? Maraṇasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṃ viharato jīvitanikantiyā cittaṃ patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti. Seyyathāpi, bhikkhave, kukkuṭapattaṃ vā nhārudaddulaṃ vā aggimhi pakkhittaṃ patilīyati patikuṭati pativattati, na sampasāriyati. Evamevaṃ kho, bhikkhave, bhikkhuno maraṇasaññāparicitena cetasā bahulaṃ viharato jīvitanikantiyā cittaṃ patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti.

『『Sace , bhikkhave, bhikkhuno maraṇasaññāparicitena cetasā bahulaṃ viharato jīvitanikantiyā cittaṃ anusandahati appaṭikulyatā saṇṭhāti; veditabbametaṃ, bhikkhave, bhikkhunā 『abhāvitā me maraṇasaññā, natthi me pubbenāparaṃ viseso, appattaṃ me bhāvanābala』nti. Itiha tattha sampajāno hoti. Sace pana, bhikkhave, bhikkhuno maraṇasaññāparicitena cetasā bahulaṃ viharato jīvitanikantiyā cittaṃ patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti; veditabbametaṃ, bhikkhave, bhikkhunā 『subhāvitā me maraṇasaññā, atthi me pubbenāparaṃ viseso, pattaṃ me bhāvanābala』nti. Itiha tattha sampajāno hoti. 『Maraṇasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā』ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

"諸比丘，這七種想，若修習、多修習，會帶來巨大的果報、巨大的利益，以不死為基礎，以不死為終點。是哪七種？不凈想、死想、食物厭惡想、一切世間不可樂想、無常想、無常苦想、苦無我想。諸比丘，這七種想，若修習、多修習，會帶來巨大的果報、巨大的利益，以不死為基礎，以不死為終點。" "諸比丘，'不凈想若修習、多修習，會帶來巨大的果報、巨大的利益，以不死為基礎，以不死為終點。'這句話是這樣說的。為什麼這樣說呢？諸比丘，比丘以熟練不凈想的心多住時，對於淫慾法的成就，其心退縮、畏縮、轉離，不舒展，或者安住于舍或厭惡。諸比丘，就像雞毛或筋腱投入火中時會退縮、畏縮、轉離，不舒展。同樣地，諸比丘，比丘以熟練不凈想的心多住時，對於淫慾法的成就，其心退縮、畏縮、轉離，不舒展，或者安住于舍或厭惡。" "諸比丘，如果比丘以熟練不凈想的心多住時，對於淫慾法的成就，其心傾向，安住于不厭惡；諸比丘，這比丘應當了知：'我的不凈想未修習，我前後無差別，我未獲得修習之力。'如是於此他有正知。然而，諸比丘，如果比丘以熟練不凈想的心多住時，對於淫慾法的成就，其心退縮、畏縮、轉離，不舒展，或者安住于舍或厭惡；諸比丘，這比丘應當了知：'我的不凈想已善修習，我有前後差別，我已獲得修習之力。'如是於此他有正知。'諸比丘，不凈想若修習、多修習，會帶來巨大的果報、巨大的利益，以不死為基礎，以不死為終點。'這就是基於此而說的。" "諸比丘，'死想若修習、多修習，會帶來巨大的果報、巨大的利益，以不死為基礎，以不死為終點。'這句話是這樣說的。為什麼這樣說呢？諸比丘，比丘以熟練死想的心多住時，對於生命的貪愛，其心退縮、畏縮、轉離，不舒展，或者安住于舍或厭惡。諸比丘，就像雞毛或筋腱投入火中時會退縮、畏縮、轉離，不舒展。同樣地，諸比丘，比丘以熟練死想的心多住時，對於生命的貪愛，其心退縮、畏縮、轉離，不舒展，或者安住于舍或厭惡。" "諸比丘，如果比丘以熟練死想的心多住時，對於生命的貪愛，其心傾向，安住于不厭惡；諸比丘，這比丘應當了知：'我的死想未修習，我前後無差別，我未獲得修習之力。'如是於此他有正知。然而，諸比丘，如果比丘以熟練死想的心多住時，對於生命的貪愛，其心退縮、畏縮、轉離，不舒展，或者安住于舍或厭惡；諸比丘，這比丘應當了知：'我的死想已善修習，我有前後差別，我已獲得修習之力。'如是於此他有正知。'諸比丘，死想若修習、多修習，會帶來巨大的果報、巨大的利益，以不死為基礎，以不死為終點。'這就是基於此而說的。"

『『『Āhāre paṭikūlasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā』ti, iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? Āhāre paṭikūlasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṃ viharato rasataṇhāya cittaṃ patilīyati …pe… upekkhā vā pāṭikulyatā vā saṇṭhāti. Seyyathāpi, bhikkhave, kukkuṭapattaṃ vā nhārudaddulaṃ vā aggimhi pakkhittaṃ patilīyati patikuṭati pativattati, na sampasāriyati. Evamevaṃ kho, bhikkhave, bhikkhuno āhāre paṭikūlasaññāparicitena cetasā bahulaṃ viharato rasataṇhāya cittaṃ patilīyati…pe… upekkhā vā pāṭikulyatā vā saṇṭhāti .

『『Sace, bhikkhave, bhikkhuno āhāre paṭikūlasaññāparicitena cetasā bahulaṃ viharato rasataṇhāya cittaṃ anusandahati appaṭikulyatā saṇṭhāti; veditabbametaṃ, bhikkhave, bhikkhunā 『abhāvitā me āhāre paṭikūlasaññā, natthi me pubbenāparaṃ viseso, appattaṃ me bhāvanābala』nti. Itiha tattha sampajāno hoti. Sace pana, bhikkhave, bhikkhuno āhāre paṭikūlasaññāparicitena cetasā bahulaṃ viharato rasataṇhāya cittaṃ patilīyati…pe… upekkhā vā pāṭikulyatā vā saṇṭhāti; veditabbametaṃ, bhikkhave, bhikkhunā 『subhāvitā me āhāre paṭikūlasaññā, atthi me pubbenāparaṃ viseso, pattaṃ me bhāvanābala』nti. Itiha tattha sampajāno hoti. 『Āhāre paṭikūlasaññā , bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā』ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

『『『Sabbaloke anabhiratasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā』ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Sabbaloke anabhiratasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṃ viharato lokacitresu cittaṃ patilīyati…pe… seyyathāpi bhikkhave…pe… patilīyati patikuṭati pativattati, na sampasāriyati. Evamevaṃ kho, bhikkhave, bhikkhuno sabbaloke anabhiratasaññāparicitena cetasā bahulaṃ viharato lokacitresu cittaṃ patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti.

『『Sace, bhikkhave, bhikkhuno sabbaloke anabhiratasaññāparicitena cetasā bahulaṃ viharato lokacitresu cittaṃ anusandahati appaṭikulyatā saṇṭhāti; veditabbametaṃ, bhikkhave, bhikkhunā 『abhāvitā me sabbaloke anabhiratasaññā, natthi me pubbenāparaṃ viseso, appattaṃ me bhāvanābala』nti. Itiha tattha sampajāno hoti. Sace pana, bhikkhave, bhikkhuno sabbaloke anabhiratasaññāparicitena cetasā bahulaṃ viharato lokacitresu cittaṃ patilīyati…pe… upekkhā vā pāṭikulyatā vā saṇṭhāti; veditabbametaṃ, bhikkhave, bhikkhunā 『subhāvitā me sabbaloke anabhiratasaññā, atthi me pubbenāparaṃ viseso, pattaṃ me bhāvanābala』nti. Itiha tattha sampajāno hoti. 『Sabbaloke anabhiratasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā』ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

『『『Aniccasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā』ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Aniccasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṃ viharato lābhasakkārasiloke cittaṃ patilīyati…pe… upekkhā vā pāṭikulyatā vā saṇṭhāti. Seyyathāpi, bhikkhave, kukkuṭapattaṃ vā nhārudaddulaṃ vā aggimhi pakkhittaṃ patilīyati patikuṭati pativattati na sampasāriyati. Evamevaṃ kho, bhikkhave, bhikkhuno aniccasaññāparicitena cetasā bahulaṃ viharato lābhasakkārasiloke cittaṃ patilīyati…pe… upekkhā vā pāṭikulyatā vā saṇṭhāti.

"諸比丘，'食物厭惡想若修習、多修習，會帶來巨大的果報、巨大的利益，以不死為基礎，以不死為終點。'這句話是這樣說的。為什麼這樣說呢？諸比丘，比丘以熟練食物厭惡想的心多住時，對於味愛，其心退縮......乃至......或者安住于舍或厭惡。諸比丘，就像雞毛或筋腱投入火中時會退縮、畏縮、轉離，不舒展。同樣地，諸比丘，比丘以熟練食物厭惡想的心多住時，對於味愛，其心退縮......乃至......或者安住于舍或厭惡。" "諸比丘，如果比丘以熟練食物厭惡想的心多住時，對於味愛，其心傾向，安住于不厭惡；諸比丘，這比丘應當了知：'我的食物厭惡想未修習，我前後無差別，我未獲得修習之力。'如是於此他有正知。然而，諸比丘，如果比丘以熟練食物厭惡想的心多住時，對於味愛，其心退縮......乃至......或者安住于舍或厭惡；諸比丘，這比丘應當了知：'我的食物厭惡想已善修習，我有前後差別，我已獲得修習之力。'如是於此他有正知。'諸比丘，食物厭惡想若修習、多修習，會帶來巨大的果報、巨大的利益，以不死為基礎，以不死為終點。'這就是基於此而說的。" "諸比丘，'一切世間不可樂想若修習、多修習，會帶來巨大的果報、巨大的利益，以不死為基礎，以不死為終點。'這句話是這樣說的。為什麼這樣說呢？諸比丘，比丘以熟練一切世間不可樂想的心多住時，對於世間種種，其心退縮......乃至......諸比丘，就像......乃至......退縮、畏縮、轉離，不舒展。同樣地，諸比丘，比丘以熟練一切世間不可樂想的心多住時，對於世間種種，其心退縮、畏縮、轉離，不舒展，或者安住于舍或厭惡。" "諸比丘，如果比丘以熟練一切世間不可樂想的心多住時，對於世間種種，其心傾向，安住于不厭惡；諸比丘，這比丘應當了知：'我的一切世間不可樂想未修習，我前後無差別，我未獲得修習之力。'如是於此他有正知。然而，諸比丘，如果比丘以熟練一切世間不可樂想的心多住時，對於世間種種，其心退縮......乃至......或者安住于舍或厭惡；諸比丘，這比丘應當了知：'我的一切世間不可樂想已善修習，我有前後差別，我已獲得修習之力。'如是於此他有正知。'諸比丘，一切世間不可樂想若修習、多修習，會帶來巨大的果報、巨大的利益，以不死為基礎，以不死為終點。'這就是基於此而說的。" "諸比丘，'無常想若修習、多修習，會帶來巨大的果報、巨大的利益，以不死為基礎，以不死為終點。'這句話是這樣說的。為什麼這樣說呢？諸比丘，比丘以熟練無常想的心多住時，對於利養、恭敬、名聞，其心退縮......乃至......或者安住于舍或厭惡。諸比丘，就像雞毛或筋腱投入火中時會退縮、畏縮、轉離，不舒展。同樣地，諸比丘，比丘以熟練無常想的心多住時，對於利養、恭敬、名聞，其心退縮......乃至......或者安住于舍或厭惡。"

『『Sace, bhikkhave, bhikkhuno aniccasaññāparicitena cetasā bahulaṃ viharato lābhasakkārasiloke cittaṃ anusandahati appaṭikulyatā saṇṭhāti; veditabbametaṃ, bhikkhave, bhikkhunā 『abhāvitā me aniccasaññā, natthi me pubbenāparaṃ viseso, appattaṃ me bhāvanābala』nti. Itiha tattha sampajāno hoti. Sace pana, bhikkhave, bhikkhuno aniccasaññāparicitena cetasā bahulaṃ viharato lābhasakkārasiloke cittaṃ patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti; veditabbametaṃ, bhikkhave, bhikkhunā 『subhāvitā me aniccasaññā, atthi me pubbenāparaṃ viseso, pattaṃ me bhāvanābala』nti. Itiha tattha sampajāno hoti. 『Aniccasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā』ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

『『『Anicce dukkhasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā』ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Anicce dukkhasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṃ viharato ālasye kosajje vissaṭṭhiye pamāde ananuyoge apaccavekkhaṇāya tibbā bhayasaññā paccupaṭṭhitā hoti, seyyathāpi, bhikkhave, ukkhittāsike vadhake.

『『Sace, bhikkhave, bhikkhuno anicce dukkhasaññāparicitena cetasā bahulaṃ viharato ālasye kosajje vissaṭṭhiye pamāde ananuyoge apaccavekkhaṇāya tibbā bhayasaññā, na paccupaṭṭhitā hoti, seyyathāpi, bhikkhave, ukkhittāsike vadhake. Veditabbametaṃ, bhikkhave, bhikkhunā 『abhāvitā me anicce dukkhasaññā, natthi me pubbenāparaṃ viseso, appattaṃ me bhāvanābala』nti. Itiha tattha sampajāno hoti. Sace pana, bhikkhave, bhikkhuno anicce dukkhasaññāparicitena cetasā bahulaṃ viharato ālasye kosajje vissaṭṭhiye pamāde ananuyoge apaccavekkhaṇāya tibbā bhayasaññā paccupaṭṭhitā hoti, seyyathāpi, bhikkhave, ukkhittāsike vadhake. Veditabbametaṃ, bhikkhave, bhikkhunā 『subhāvitā me anicce dukkhasaññā, atthi me pubbenāparaṃ viseso, pattaṃ me bhāvanābala』nti. Itiha tattha sampajāno hoti. 『Anicce dukkhasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā』ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

『『『Dukkhe anattasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā』ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Dukkhe anattasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṃ viharato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṃ mānasaṃ hoti vidhāsamatikkantaṃ santaṃ suvimuttaṃ.

『『Sace, bhikkhave, bhikkhuno dukkhe anattasaññāparicitena cetasā bahulaṃ viharato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu na ahaṅkāramamaṅkāramānāpagataṃ mānasaṃ hoti vidhāsamatikkantaṃ santaṃ suvimuttaṃ. Veditabbametaṃ, bhikkhave, bhikkhunā 『abhāvitā me dukkhe anattasaññā , natthi me pubbenāparaṃ viseso, appattaṃ me bhāvanābala』nti. Itiha tattha sampajāno hoti.

『『Sace pana, bhikkhave, bhikkhuno dukkhe anattasaññāparicitena cetasā bahulaṃ viharato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṃ mānasaṃ hoti vidhāsamatikkantaṃ santaṃ suvimuttaṃ. Veditabbametaṃ, bhikkhave, bhikkhunā 『subhāvitā me dukkhe anattasaññā, atthi me pubbenāparaṃ viseso, pattaṃ me bhāvanābala』nti. Itiha tattha sampajāno hoti. 『Dukkhe anattasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā』ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

『『Imā kho, bhikkhave, satta saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā amatogadhā amatapariyosānā』』ti. Chaṭṭhaṃ.

Methunasuttaṃ

我將為您直譯這段巴利文經文。這是一段關於修行觀想的教導： "諸比丘，若比丘以無常想熏習其心，多住於此，而其心仍趨向利養、恭敬、世間稱譽，安住于不厭離；諸比丘，此比丘應知：'我之無常想未修習，我前後無差別，我未得修習力。'如是於此應有明覺。然而諸比丘，若比丘以無常想熏習其心，多住於此，其心對利養、恭敬、世間稱譽生退避、畏縮、轉離，不生歡喜，而安住于舍離或厭離；諸比丘，此比丘應知：'我之無常想已善修習，我有前後差別，我已得修習力。'如是於此應有明覺。所說'諸比丘，無常想若修習、多修習，有大果、大功德，潛入不死，以不死為究竟'，即緣此而說。 '諸比丘，于無常修苦想，若修習、多修習，有大果、大功德，潛入不死，以不死為究竟'，此實如是說。緣何而說此？諸比丘，比丘以無常苦想熏習其心，多住於此時，對懈怠、懶惰、放逸、放縱、不勤修、不省察，生起強烈怖畏想，如同諸比丘，對舉刀之劊子手。若比丘以無常苦想熏習其心，多住於此，對懈怠、懶惰、放逸、放縱、不勤修、不省察，不生起強烈怖畏想，如同對舉刀之劊子手。諸比丘，此比丘應知：'我之無常苦想未修習，我前後無差別，我未得修習力。'如是於此應有明覺。然而諸比丘，若比丘以無常苦想熏習其心，多住於此，對懈怠、懶惰、放逸、放縱、不勤修、不省察，生起強烈怖畏想，如同對舉刀之劊子手。諸比丘，此比丘應知：'我之無常苦想已善修習，我有前後差別，我已得修習力。'如是於此應有明覺。所說'諸比丘，無常苦想若修習、多修習，有大果、大功德，潛入不死，以不死為究竟'，即緣此而說。 '諸比丘，于苦修無我想，若修習、多修習，有大果、大功德，潛入不死，以不死為究竟'，此實如是說。緣何而說此？諸比丘，比丘以苦無我想熏習其心，多住於此時，於此有識之身及外一切相，心離我執、我所執、我慢，超越分別，寂靜解脫。若比丘以苦無我想熏習其心，多住於此，於此有識之身及外一切相，心不離我執、我所執、我慢，不超越分別，不寂靜解脫。諸比丘，此比丘應知：'我之苦無我想未修習，我前後無差別，我未得修習力。'如是於此應有明覺。然而諸比丘，若比丘以苦無我想熏習其心，多住於此，於此有識之身及外一切相，心離我執、我所執、我慢，超越分別，寂靜解脫。諸比丘，此比丘應知：'我之苦無我想已善修習，我有前後差別，我已得修習力。'如是於此應有明覺。所說'諸比丘，苦無我想若修習、多修習，有大果、大功德，潛入不死，以不死為究竟'，即緣此而說。諸比丘，此七想若修習、多修習，有大果、大功德，潛入不死，以不死為究竟。" 第六\。第七\ 淫慾經。

Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca – 『『bhavampi no gotamo brahmacārī paṭijānātī』』ti? 『『Yañhi taṃ, brāhmaṇa, sammā vadamāno vadeyya – 『akhaṇḍaṃ acchiddaṃ asabalaṃ akammāsaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ caratī』ti, mameva taṃ, brāhmaṇa, sammā vadamāno vadeyya – 『ahañhi, brāhmaṇa, akhaṇḍaṃ acchiddaṃ asabalaṃ akammāsaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carāmī』』』ti. 『『Kiṃ pana, bho gotama, brahmacariyassa khaṇḍampi chiddampi sabalampi kammāsampī』』ti?

『『Idha, brāhmaṇa, ekacco samaṇo vā brāhmaṇo vā sammā brahmacārī paṭijānamāno na heva kho mātugāmena saddhiṃ dvayaṃdvayasamāpattiṃ samāpajjati; api ca kho mātugāmassa ucchādanaparimaddananhāpanasambāhanaṃ sādiyati. So taṃ assādeti [so tadassādeti (sī.)], taṃ nikāmeti, tena ca vittiṃ āpajjati. Idampi kho, brāhmaṇa, brahmacariyassa khaṇḍampi chiddampi sabalampi kammāsampi. Ayaṃ vuccati, brāhmaṇa, aparisuddhaṃ brahmacariyaṃ carati, saṃyutto methunena saṃyogena na parimuccati jātiyā jarāya maraṇena [jarāmaraṇena (sī. syā.)] sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccati dukkhasmāti vadāmi.

『『Puna caparaṃ, brāhmaṇa, idhekacco samaṇo vā brāhmaṇo vā sammā brahmacārī paṭijānamāno na heva kho mātugāmena saddhiṃ dvayaṃdvayasamāpattiṃ samāpajjati, napi mātugāmassa ucchādanaparimaddananhāpanasambāhanaṃ sādiyati; api ca kho mātugāmena saddhiṃ sañjagghati saṃkīḷati saṃkelāyati…pe… napi mātugāmena saddhiṃ sañjagghati saṃkīḷati saṃkelāyati; api ca kho mātugāmassa cakkhunā cakkhuṃ upanijjhāyati pekkhati…pe… napi mātugāmassa cakkhunā cakkhuṃ upanijjhāyati pekkhati; api ca kho mātugāmassa saddaṃ suṇāti tirokuṭṭaṃ vā tiropākāraṃ vā hasantiyā vā bhaṇantiyā vā gāyantiyā vā rodantiyā vā…pe… napi mātugāmassa saddaṃ suṇāti tirokuṭṭaṃ vā tiropākāraṃ vā hasantiyā vā bhaṇantiyā vā gāyantiyā vā rodantiyā vā; api ca kho yānissa tāni pubbe mātugāmena saddhiṃ hasitalapitakīḷitāni tāni anussarati…pe… napi yānissa tāni pubbe mātugāmena saddhiṃ hasitalapitakīḷitāni tāni anussarati; api ca kho passati gahapatiṃ vā gahapatiputtaṃ vā pañcahi kāmaguṇehi samappitaṃ samaṅgībhūtaṃ paricārayamānaṃ…pe… napi passati gahapatiṃ vā gahapatiputtaṃ vā pañcahi kāmaguṇehi samappitaṃ samaṅgībhūtaṃ paricārayamānaṃ; api ca kho aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vāti. So taṃ assādeti, taṃ nikāmeti, tena ca vittiṃ āpajjati. Idampi kho, brāhmaṇa, brahmacariyassa khaṇḍampi chiddampi sabalampi kammāsampi. Ayaṃ vuccati, brāhmaṇa, aparisuddhaṃ brahmacariyaṃ carati saṃyutto methunena saṃyogena, na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccati dukkhasmāti vadāmi.

『『Yāvakīvañcāhaṃ, brāhmaṇa, imesaṃ sattannaṃ methunasaṃyogānaṃ aññataraññataramethunasaṃyogaṃ [aññataraṃ methunasaṃyogaṃ (sī. syā.)] attani appahīnaṃ samanupassiṃ, neva tāvāhaṃ, brāhmaṇa, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṃ sammāsambodhiṃ abhisambuddhoti paccaññāsiṃ [abhisambuddho paccaññāsiṃ (sī. syā.)].

『『Yato ca khohaṃ, brāhmaṇa, imesaṃ sattannaṃ methunasaṃyogānaṃ aññataraññataramethunasaṃyogaṃ attani appahīnaṃ na samanupassiṃ, athāhaṃ, brāhmaṇa, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṃ sammāsambodhiṃ abhisambuddhoti paccaññāsiṃ. 『Ñāṇañca pana me dassanaṃ udapādi, akuppā me vimutti [cetovimutti (sī. ka.)], ayamantimā jāti, natthi dāni punabbhavo』』』ti.

我來直譯這段經文： 50\ 時，婆羅門阇努索尼往詣世尊處。至已，與世尊互相問候。寒暄禮節畢，坐於一旁。坐於一旁的婆羅門阇努索尼對世尊如是說："尊者喬達摩也自稱修梵行嗎？" "婆羅門，若有人如實而說：'他修無缺、無漏、無染、無瑕、圓滿、清凈的梵行'，則此人當如實說我：'我實修無缺、無漏、無染、無瑕、圓滿、清凈的梵行。'" "然則，尊者喬達摩，何為梵行之缺漏、污染、瑕疵？" "婆羅門，於此，或有沙門、婆羅門，自稱為正當梵行者，雖然不與女人行淫，但受用女人按摩、塗油、沐浴、捏揉。彼貪愛此，欲求此，以此得歡喜。婆羅門，此即是梵行之缺漏、污染、瑕疵。婆羅門，此稱為修不清凈梵行，繫縛于淫慾之結，不能解脫生、老、死、憂、悲、苦、惱、惱害，我說不能解脫苦。複次，婆羅門，於此，或有沙門、婆羅門，自稱為正當梵行者，雖不與女人行淫，不受用女人按摩、塗油、沐浴、捏揉，但與女人共笑、遊戲、嬉戲...乃至...雖不與女人共笑、遊戲、嬉戲，但以眼注視女人之眼而觀察...乃至...雖不以眼注視女人之眼而觀察，但聽聞墻壁或圍墻那邊女人笑聲、說話聲、歌聲或哭聲...乃至...雖不聽聞墻壁或圍墻那邊女人笑聲、說話聲、歌聲或哭聲，但追憶過去與女人共笑、談話、遊戲之事...乃至...雖不追憶過去與女人共笑、談話、遊戲之事，但見居士或居士子享受、具足五欲功德而受用...乃至...雖不見居士或居士子享受、具足五欲功德而受用，但為生某天眾而修梵行，想：'以此戒、苦行、梵行，我當成為天人或某類天人。'彼貪愛此，欲求此，以此得歡喜。婆羅門，此亦是梵行之缺漏、污染、瑕疵。婆羅門，此稱為修不清凈梵行，繫縛于淫慾之結，不能解脫生、老、死、憂、悲、苦、惱、惱害，我說不能解脫苦。婆羅門，只要我見到自身未斷此七種淫慾結系中任一種，我即不于天、魔、梵世界，于沙門、婆羅門、天、人眾中，自稱已證無上正等正覺。婆羅門，當我見到自身已斷此七種淫慾結系中任一種，我即于天、魔、梵世界，于沙門、婆羅門、天、人眾中，自稱已證無上正等正覺。智見於我生起：'我解脫不動，此為最後生，不復有後有。'"

Evaṃ vutte jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca – 『『abhikkantaṃ, bho gotama; abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata』』nti. Sattamaṃ.

Saṃyogasuttaṃ
『『Saṃyogavisaṃyogaṃ vo, bhikkhave, dhammapariyāyaṃ desessāmi. Taṃ suṇātha…pe… katamo ca so, bhikkhave, saṃyogo visaṃyogo dhammapariyāyo?

『『Itthī, bhikkhave, ajjhattaṃ itthindriyaṃ manasi karoti – itthikuttaṃ itthākappaṃ itthividhaṃ itthicchandaṃ itthissaraṃ itthālaṅkāraṃ. Sā tattha rajjati tatrābhiramati. Sā tattha rattā tatrābhiratā bahiddhā purisindriyaṃ manasi karoti – purisakuttaṃ purisākappaṃ purisavidhaṃ purisacchandaṃ purisassaraṃ purisālaṅkāraṃ. Sā tattha rajjati tatrābhiramati. Sā tattha rattā tatrābhiratā bahiddhā saṃyogaṃ ākaṅkhati. Yañcassā saṃyogapaccayā uppajjati sukhaṃ somanassaṃ tañca ākaṅkhati. Itthatte, bhikkhave, abhiratā sattā purisesu saṃyogaṃ gatā. Evaṃ kho, bhikkhave, itthī itthattaṃ nātivattati.

『『Puriso, bhikkhave, ajjhattaṃ purisindriyaṃ manasi karoti – purisakuttaṃ purisākappaṃ purisavidhaṃ purisacchandaṃ purisassaraṃ purisālaṅkāraṃ. So tattha rajjati tatrābhiramati. So tattha ratto tatrābhirato bahiddhā itthindriyaṃ manasi karoti – itthikuttaṃ itthākappaṃ itthividhaṃ itthicchandaṃ itthissaraṃ itthālaṅkāraṃ. So tattha rajjati tatrābhiramati. So tattha ratto tatrābhirato bahiddhā saṃyogaṃ ākaṅkhati. Yañcassa saṃyogapaccayā uppajjati sukhaṃ somanassaṃ tañca ākaṅkhati. Purisatte, bhikkhave, abhiratā sattā itthīsu saṃyogaṃ gatā. Evaṃ kho, bhikkhave, puriso purisattaṃ nātivattati. Evaṃ kho, bhikkhave, saṃyogo hoti.

『『Kathañca, bhikkhave, visaṃyogo hoti? Itthī, bhikkhave, ajjhattaṃ itthindriyaṃ na manasi karoti – itthikuttaṃ itthākappaṃ itthividhaṃ itthicchandaṃ itthissaraṃ itthālaṅkāraṃ. Sā tattha na rajjati, sā tatra nābhiramati. Sā tattha arattā tatra anabhiratā bahiddhā purisindriyaṃ na manasi karoti – purisakuttaṃ purisākappaṃ purisavidhaṃ purisacchandaṃ purisassaraṃ purisālaṅkāraṃ. Sā tattha na rajjati, tatra nābhiramati. Sā tattha arattā tatra anabhiratā bahiddhā saṃyogaṃ nākaṅkhati. Yañcassā saṃyogapaccayā uppajjati sukhaṃ somanassaṃ tañca nākaṅkhati. Itthatte, bhikkhave , anabhiratā sattā purisesu visaṃyogaṃ gatā. Evaṃ kho, bhikkhave, itthī itthattaṃ ativattati.

『『Puriso, bhikkhave, ajjhattaṃ purisindriyaṃ na manasi karoti – purisakuttaṃ purisākappaṃ purisavidhaṃ purisacchandaṃ purisassaraṃ purisālaṅkāraṃ. So tattha na rajjati, so tatra nābhiramati. So tattha aratto tatra anabhirato bahiddhā itthindriyaṃ na manasi karoti – itthikuttaṃ itthākappaṃ itthividhaṃ itthicchandaṃ itthissaraṃ itthālaṅkāraṃ. So tattha na rajjati, tatra nābhiramati. So tattha aratto tatra anabhirato bahiddhā saṃyogaṃ nākaṅkhati. Yañcassa saṃyogapaccayā uppajjati sukhaṃ somanassaṃ tañca nākaṅkhati. Purisatte, bhikkhave, anabhiratā sattā itthīsu visaṃyogaṃ gatā. Evaṃ kho, bhikkhave, puriso purisattaṃ ativattati. Evaṃ kho, bhikkhave, visaṃyogo hoti. Ayaṃ kho, bhikkhave, saṃyogo visaṃyogo dhammapariyāyo』』ti. Aṭṭhamaṃ.

Dānamahapphalasuttaṃ

我來直譯這段經文：如是說已，婆羅門阇努索尼對世尊說："殊勝啊，尊者喬達摩！殊勝啊，尊者喬達摩！...乃至...愿尊者喬達摩攝受我為優婆塞，從今日起終生歸依。" 第七\。第八\ 繫縛經 51\ "諸比丘，我將為你們說法，論繫縛與離繫縛。諦聽...乃至...諸比丘，何為繫縛與離繫縛之法？諸比丘，女人內心作意于女根——女態、女飾、女性、女欲、女聲、女裝。她於此貪著，於此歡喜。她於此貪著、歡喜已，更于外作意于男根——男態、男飾、男性、男欲、男聲、男裝。她於此貪著，於此歡喜。她於此貪著、歡喜已，欲求外在的結合。她欲求由結合而生之樂與喜。諸比丘，眾生樂著女性，趣向與男人結合。如是，諸比丘，女人不能超越女性。諸比丘，男人內心作意于男根——男態、男飾、男性、男欲、男聲、男裝。他於此貪著，於此歡喜。他於此貪著、歡喜已，更于外作意于女根——女態、女飾、女性、女欲、女聲、女裝。他於此貪著，於此歡喜。他於此貪著、歡喜已，欲求外在的結合。他欲求由結合而生之樂與喜。諸比丘，眾生樂著男性，趣向與女人結合。如是，諸比丘，男人不能超越男性。諸比丘，如是為繫縛。諸比丘，云何為離繫縛？諸比丘，女人內心不作意于女根——女態、女飾、女性、女欲、女聲、女裝。她於此不貪著，於此不歡喜。她於此不貪著、不歡喜已，于外不作意于男根——男態、男飾、男性、男欲、男聲、男裝。她於此不貪著，於此不歡喜。她於此不貪著、不歡喜已，不欲求外在的結合。她不欲求由結合而生之樂與喜。諸比丘，眾生不樂著女性，趣向與男人離繫縛。如是，諸比丘，女人能超越女性。諸比丘，男人內心不作意于男根——男態、男飾、男性、男欲、男聲、男裝。他於此不貪著，於此不歡喜。他於此不貪著、不歡喜已，于外不作意于女根——女態、女飾、女性、女欲、女聲、女裝。他於此不貪著，於此不歡喜。他於此不貪著、不歡喜已，不欲求外在的結合。他不欲求由結合而生之樂與喜。諸比丘，眾生不樂著男性，趣向與女人離繫縛。如是，諸比丘，男人能超越男性。諸比丘，如是為離繫縛。諸比丘，此即繫縛與離繫縛之法。" 第八\。第九\ 佈施大果經

Ekaṃ samayaṃ bhagavā campāyaṃ viharati gaggarāya pokkharaṇiyā tīre. Atha kho sambahulā campeyyakā upāsakā yena āyasmā sāriputto tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ sāriputtaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho campeyyakā upāsakā āyasmantaṃ sāriputtaṃ etadavocuṃ – 『『cirassutā no, bhante [bhante sāriputta (sī.)], bhagavato sammukhā dhammīkathā. Sādhu mayaṃ, bhante, labheyyāma bhagavato sammukhā dhammiṃ kathaṃ [bhagavato santikā dhammiṃ kathaṃ (sī.), bhagavato dhammiṃ kathaṃ (syā.)] savanāyā』』ti. 『『Tenahāvuso, tadahuposathe āgaccheyyātha, appeva nāma labheyyātha bhagavato sammukhā [bhagavato santike (syā.)] dhammiṃ kathaṃ savanāyā』』ti. 『『Evaṃ, bhante』』ti kho campeyyakā upāsakā āyasmato sāriputtassa paṭissutvā uṭṭhāyāsanā āyasmantaṃ sāriputtaṃ abhivādetvā padakkhiṇaṃ katvā pakkamiṃsu.

Atha kho campeyyakā upāsakā tadahuposathe yenāyasmā sāriputto tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ sāriputtaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Atha kho āyasmā sāriputto tehi campeyyakehi upāsakehi saddhiṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca –

『『Siyā nu kho, bhante, idhekaccassa tādisaṃyeva dānaṃ dinnaṃ na mahapphalaṃ hoti na mahānisaṃsaṃ; siyā pana, bhante, idhekaccassa tādisaṃyeva dānaṃ dinnaṃ mahapphalaṃ hoti mahānisaṃsa』』nti? 『『Siyā, sāriputta, idhekaccassa tādisaṃyeva dānaṃ dinnaṃ na mahapphalaṃ hoti na mahānisaṃsaṃ; siyā pana, sāriputta, idhekaccassa tādisaṃyeva dānaṃ dinnaṃ mahapphalaṃ hoti mahānisaṃsa』』nti. 『『Ko nu kho, bhante, hetu ko paccayo yena midhekaccassa tādisaṃyeva dānaṃ dinnaṃ na mahapphalaṃ hoti na mahānisaṃsaṃ; ko nu kho, bhante, hetu ko paccayo yena midhekaccassa tādisaṃyeva dānaṃ dinnaṃ mahapphalaṃ hoti mahānisaṃsa』』nti?

『『Idha, sāriputta, ekacco sāpekho [sāpekkho (syā.)] dānaṃ deti, patibaddhacitto [patibandhacitto (ka.)] dānaṃ deti, sannidhipekho dānaṃ deti, 『imaṃ pecca paribhuñjissāmī』ti dānaṃ deti. So taṃ dānaṃ deti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. Taṃ kiṃ maññasi, sāriputta, dadeyya idhekacco evarūpaṃ dāna』』nti? 『『Evaṃ, bhante』』.

『『Tatra, sāriputta, yvāyaṃ sāpekho dānaṃ deti , patibaddhacitto dānaṃ deti, sannidhipekho dānaṃ deti, 『imaṃ pecca paribhuñjissāmī』ti dānaṃ deti. So taṃ dānaṃ datvā kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjati. So taṃ kammaṃ khepetvā taṃ iddhiṃ taṃ yasaṃ taṃ ādhipaccaṃ āgāmī hoti āgantā itthattaṃ.

我來直譯這段經文： 52\ 一時，世尊住在瞻波城伽伽羅池岸。時，眾多瞻波城優婆塞往詣尊者舍利弗處。至已，禮敬尊者舍利弗，坐於一旁。坐於一旁已，瞻波城諸優婆塞對尊者舍利弗如是說："尊者，我們久未親自從世尊處聞法。尊者，善哉，愿我們得以親自從世尊處聽聞說法。" "若然，諸友，請于布薩日來，或許你們能親自從世尊處聽聞說法。""如是，尊者。"瞻波城諸優婆塞應諾尊者舍利弗已，從座起，禮敬尊者舍利弗，右繞而去。時，瞻波城諸優婆塞于布薩日往詣尊者舍利弗處。至已，禮敬尊者舍利弗，立於一旁。時，尊者舍利弗與瞻波城諸優婆塞共同往詣世尊處。至已，禮敬世尊，坐於一旁。坐於一旁已，尊者舍利弗對世尊如是說： "世尊，是否有人雖作同樣的佈施，卻不得大果、大功德；而有人作同樣的佈施，卻得大果、大功德？""舍利弗，確實如此。有人雖作同樣的佈施，不得大果、大功德；有人作同樣的佈施，卻得大果、大功德。" "世尊，何因何緣，令有人作同樣的佈施，不得大果、大功德？何因何緣，令有人作同樣的佈施，卻得大果、大功德？" "舍利弗，於此，某人懷著期待而佈施，懷著執著心而佈施，懷著儲藏心而佈施，想著'死後我將享用此'而佈施。他以此佈施給沙門或婆羅門食物、飲料、衣服、車乘、花鬘、香料、涂香、床具、住處、燈明。舍利弗，你認為如何，有人會作如是佈施嗎？""是的，世尊。" "舍利弗，於此，若有人懷著期待而佈施，懷著執著心而佈施，懷著儲藏心而佈施，想著'死後我將享用此'而佈施。他作此佈施后，身壞命終，生於四大王天眾中。當其業盡、福盡、威力盡、主權盡時，他將還來此處。

『『Idha pana, sāriputta, ekacco na heva kho sāpekho dānaṃ deti, na patibaddhacitto dānaṃ deti, na sannidhipekho dānaṃ deti, na 『imaṃ pecca paribhuñjissāmī』ti dānaṃ deti; api ca kho 『sāhu dāna』nti dānaṃ deti…pe… napi 『sāhu dāna』nti dānaṃ deti; api ca kho 『dinnapubbaṃ katapubbaṃ pitupitāmahehi na arahāmi porāṇaṃ kulavaṃsaṃ hāpetu』nti dānaṃ deti…pe… napi 『dinnapubbaṃ katapubbaṃ pitupitāmahehi na arahāmi porāṇaṃ kulavaṃsaṃ hāpetu』nti dānaṃ deti; api ca kho 『ahaṃ pacāmi, ime na pacanti, nārahāmi pacanto apacantānaṃ dānaṃ adātu』nti dānaṃ deti…pe… napi 『ahaṃ pacāmi, ime na pacanti, nārahāmi pacanto apacantānaṃ dānaṃ adātu』nti dānaṃ deti; api ca kho 『yathā tesaṃ pubbakānaṃ isīnaṃ tāni mahāyaññāni ahesuṃ, seyyathidaṃ – aṭṭhakassa vāmakassa vāmadevassa vessāmittassa yamadaggino aṅgīrasassa bhāradvājassa vāseṭṭhassa kassapassa bhaguno, evaṃ me ayaṃ dānasaṃvibhāgo bhavissatī』ti dānaṃ deti…pe… napi 『yathā tesaṃ pubbakānaṃ isīnaṃ tāni mahāyaññāni ahesuṃ, seyyathidaṃ – aṭṭhakassa vāmakassa vāmadevassa vessāmittassa yamadaggino aṅgīrasassa bhāradvājassa vāseṭṭhassa kassapassa bhaguno, evaṃ me ayaṃ dānasaṃvibhāgo bhavissatī』ti dānaṃ deti; api ca kho 『imaṃ me dānaṃ dadato cittaṃ pasīdati, attamanatā somanassaṃ upajāyatī』ti dānaṃ deti…pe… napi 『imaṃ me dānaṃ dadato cittaṃ pasīdati, attamanatā somanassaṃ upajāyatī』ti dānaṃ deti; api ca kho cittālaṅkāracittaparikkhāraṃ dānaṃ deti. So taṃ dānaṃ deti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. Taṃ kiṃ maññasi, sāriputta, dadeyya idhekacco evarūpaṃ dāna』』nti? 『『Evaṃ, bhante』』.

『『Tatra, sāriputta, yvāyaṃ na heva [naheva kho (sī. syā.)] sāpekho dānaṃ deti; na patibaddhacitto dānaṃ deti; na sannidhipekho dānaṃ deti; na 『imaṃ pecca paribhuñjissāmī』ti dānaṃ deti; napi 『sāhu dāna』nti dānaṃ deti; napi 『dinnapubbaṃ katapubbaṃ pitupitāmahehi na arahāmi porāṇaṃ kulavaṃsaṃ hāpetu』nti dānaṃ deti; napi 『ahaṃ pacāmi, ime na pacanti, nārahāmi pacanto apacantānaṃ dānaṃ adātu』nti dānaṃ deti; napi 『yathā tesaṃ pubbakānaṃ isīnaṃ tāni mahāyaññāni ahesuṃ, seyyathidaṃ – aṭṭhakassa vāmakassa vāmadevassa vessāmittassa yamadaggino aṅgīrasassa bhāradvājassa vāseṭṭhassa kassapassa bhaguno, evaṃ me ayaṃ dānasaṃvibhāgo bhavissatī』ti dānaṃ deti; napi 『imaṃ me dānaṃ dadato cittaṃ pasīdati, attamanatā somanassaṃ upajāyatī』ti dānaṃ deti; api ca kho cittālaṅkāracittaparikkhāraṃ dānaṃ deti. So taṃ dānaṃ datvā kāyassa bhedā paraṃ maraṇā brahmakāyikānaṃ devānaṃ sahabyataṃ upapajjati. So taṃ kammaṃ khepetvā taṃ iddhiṃ taṃ yasaṃ taṃ ādhipaccaṃ anāgāmī hoti anāgantā itthattaṃ. Ayaṃ kho, sāriputta, hetu ayaṃ paccayo yena midhekaccassa tādisaṃyeva dānaṃ dinnaṃ na mahapphalaṃ hoti na mahānisaṃsaṃ. Ayaṃ pana, sāriputta, hetu ayaṃ paccayo yena midhekaccassa tādisaṃyeva dānaṃ dinnaṃ mahapphalaṃ hoti mahānisaṃsa』』nti. Navamaṃ.

Nandamātāsuttaṃ
Evaṃ me sutaṃ – ekaṃ samayaṃ āyasmā ca sāriputto āyasmā ca mahāmoggallāno dakkhiṇāgirismiṃ cārikaṃ caranti mahatā bhikkhusaṅghena saddhiṃ. Tena kho pana samayena veḷukaṇḍakī [veḷukaṇḍakī (syā.) a. ni. 6.37; 2.134; saṃ. ni.

我來直譯這段經文： "然而舍利弗，於此，某人不懷期待而佈施，不懷執著心而佈施，不懷儲藏心而佈施，不想'死後我將享用此'而佈施；也不因'佈施是善'而佈施...乃至...也不因'先人曾施，祖先曾作，我不應廢棄古老家族傳統'而佈施...乃至...也不因'我能烹飪，他們不能烹飪，我能烹飪者不應不施與不能烹飪者'而佈施...乃至...也不因'如同古昔仙人們作大犧牲，即阿達迦、婆摩迦、婆摩提婆、毗濕密多羅、耶摩達耆尼、鴦耆羅娑、婆羅豆婆阇、婆悉咤、迦葉、薄具，我的佈施分配也應如是'而佈施...乃至...也不因'我施此佈施時心生凈信，生起喜悅快樂'而佈施...乃至...而是為莊嚴心、資助心而佈施。他以此佈施給沙門或婆羅門食物、飲料、衣服、車乘、花鬘、香料、涂香、床具、住處、燈明。舍利弗，你認為如何，有人會作如是佈施嗎？""是的，世尊。" "於此，舍利弗，若人不懷期待而佈施，不懷執著心而佈施，不懷儲藏心而佈施，不想'死後我將享用此'而佈施，不因'佈施是善'而佈施，不因'先人曾施，祖先曾作，我不應廢棄古老家族傳統'而佈施，不因'我能烹飪，他們不能烹飪，我能烹飪者不應不施與不能烹飪者'而佈施，不因'如同古昔仙人們作大犧牲，即阿達迦、婆摩迦、婆摩提婆、毗濕密多羅、耶摩達耆尼、鴦耆羅娑、婆羅豆婆阇、婆悉咤、迦葉、薄具，我的佈施分配也應如是'而佈施，不因'我施此佈施時心生凈信，生起喜悅快樂'而佈施，而是為莊嚴心、資助心而佈施。他作此佈施后，身壞命終，生於梵眾天中。當其業盡、福盡、威力盡時，他將成為不還者，不再來此處。舍利弗，此即是因此即是緣，令有人作同樣的佈施，不得大果、大功德。舍利弗，此即是因此即是緣，令有人作同樣的佈施，得大果、大功德。" 第九\。第十\ 難陀母經 53\ 如是我聞。一時，尊者舍利弗與尊者大目犍連與大比丘眾俱，在南山遊行。爾時，毗盧建達基[毗盧建達基]...

2.173 passitabbaṃ] nandamātā upāsikā rattiyā paccūsasamayaṃ paccuṭṭhāya pārāyanaṃ [cūḷani. pārāyanavagga, vatthugāthā] sarena bhāsati.

Tena kho pana samayena vessavaṇo mahārājā uttarāya disāya dakkhiṇaṃ disaṃ gacchati kenacideva karaṇīyena. Assosi kho vessavaṇo mahārājā nandamātāya upāsikāya pārāyanaṃ sarena bhāsantiyā, sutvā kathāpariyosānaṃ āgamayamāno aṭṭhāsi.

Atha kho nandamātā upāsikā pārāyanaṃ sarena bhāsitvā tuṇhī ahosi. Atha kho vessavaṇo mahārājā nandamātāya upāsikāya kathāpariyosānaṃ viditvā abbhānumodi – 『『sādhu bhagini, sādhu bhaginī』』ti! 『『Ko paneso, bhadramukhā』』ti? 『『Ahaṃ te, bhagini, bhātā vessavaṇo, mahārājā』』ti. 『『Sādhu, bhadramukha, tena hi yo me ayaṃ dhammapariyāyo bhaṇito idaṃ te hotu ātitheyya』』nti. 『『Sādhu, bhagini, etañceva me hotu ātitheyyaṃ. Sveva [sve ca (sī.)] sāriputtamoggallānappamukho bhikkhusaṅgho akatapātarāso veḷukaṇḍakaṃ āgamissati, tañca bhikkhusaṅghaṃ parivisitvā mama dakkhiṇaṃ ādiseyyāsi. Etañceva [evañca (sī. syā.), etañca (?)] me bhavissati ātitheyya』』nti.

Atha kho nandamātā upāsikā tassā rattiyā accayena sake nivesane paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpesi. Atha kho sāriputtamoggallānappamukho bhikkhusaṅgho akatapātarāso yena veḷukaṇḍako tadavasari. Atha kho nandamātā upāsikā aññataraṃ purisaṃ āmantesi – 『『ehi tvaṃ, ambho purisa, ārāmaṃ gantvā bhikkhusaṅghassa kālaṃ ārocehi – 『kālo, bhante, ayyāya nandamātuyā nivesane niṭṭhitaṃ bhatta』』』nti. 『『Evaṃ, ayye』』ti kho so puriso nandamātāya upāsikāya paṭissutvā ārāmaṃ gantvā bhikkhusaṅghassa kālaṃ ārocesi – 『『kālo, bhante, ayyāya nandamātuyā nivesane niṭṭhitaṃ bhatta』』nti. Atha kho sāriputtamoggallānappamukho bhikkhusaṅgho pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena nandamātāya upāsikāya nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho nandamātā upāsikā sāriputtamoggallānappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.

Atha kho nandamātā upāsikā āyasmantaṃ sāriputtaṃ bhuttāviṃ onītapattapāṇiṃ ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho nandamātaraṃ upāsikaṃ āyasmā sāriputto etadavoca – 『『ko pana te, nandamāte, bhikkhusaṅghassa abbhāgamanaṃ ārocesī』』ti?

『『Idhāhaṃ, bhante , rattiyā paccūsasamayaṃ paccuṭṭhāya pārāyanaṃ sarena bhāsitvā tuṇhī ahosiṃ. Atha kho, bhante, vessavaṇo mahārājā mama kathāpariyosānaṃ viditvā abbhānumodi – 『sādhu, bhagini, sādhu, bhaginī』ti! 『Ko paneso, bhadramukhā』ti? 『Ahaṃ te, bhagini, bhātā vessavaṇo, mahārājā』ti. 『Sādhu, bhadramukha, tena hi yo me ayaṃ dhammapariyāyo bhaṇito idaṃ te hotu ātitheyya』nti. 『Sādhu, bhagini, etañceva me hotu ātitheyyaṃ. Sveva sāriputtamoggallānappamukho bhikkhusaṅgho akatapātarāso veḷukaṇḍakaṃ āgamissati, tañca bhikkhusaṅghaṃ parivisitvā mama dakkhiṇaṃ ādiseyyāsi. Etañceva [etañca (sī.), evañca (syā.)] me bhavissati ātitheyya』nti. Yadidaṃ [yamidaṃ (ma. ni.

我來直譯這段經文： ...難陀母優婆夷於後夜時分起床，以聲音誦讀《彼岸道品》。爾時，毗沙門天王因某事由北方往南方。毗沙門天王聞難陀母優婆夷以聲音誦讀《彼岸道品》，聞已，駐足等待其說完。時，難陀母優婆夷誦讀《彼岸道品》已，默然。時，毗沙門天王知難陀母優婆夷說完，讚歎道："善哉，姊妹！善哉，姊妹！""賢面者，這是誰？""姊妹，我是你的兄弟毗沙門天王。""善哉，賢面者，若然，愿我所說此法門作為供養你。""善哉，姊妹，愿此作為我的供養。明日，以舍利弗、目犍連為首的比丘僧眾未食早餐將來毗盧建達基，你供養彼比丘僧眾后，將功德迴向於我。此即是對我的供養。" 時，難陀母優婆夷于夜盡后，在自己住處準備殊勝的嚼食、噉食。時，以舍利弗、目犍連為首的比丘僧眾未食早餐往毗盧建達基。時，難陀母優婆夷告一人說："來，善士，往精舍告知比丘僧眾時候：'尊者們，時候到了，難陀母居處飯食已備。'""是，尊者。"彼人應諾難陀母優婆夷已，往精舍告知比丘僧眾："尊者們，時候到了，難陀母居處飯食已備。"時，以舍利弗、目犍連為首的比丘僧眾于上午著衣持缽，往難陀母優婆夷住處。至已，坐于所設之座。時，難陀母優婆夷親手以殊勝的嚼食、噉食供養、滿足以舍利弗、目犍連為首的比丘僧眾。時，難陀母優婆夷見尊者舍利弗食已，放下缽，坐於一旁。坐於一旁已，尊者舍利弗對難陀母優婆夷如是說："難陀母，是誰告訴你比丘僧眾將來？" "尊者，我於此處后夜時分起床，以聲音誦讀《彼岸道品》已，默然。尊者，時毗沙門天王知我說完，讚歎道：'善哉，姊妹！善哉，姊妹！''賢面者，這是誰？''姊妹，我是你的兄弟毗沙門天王。''善哉，賢面者，若然，愿我所說此法門作為供養你。''善哉，姊妹，愿此作為我的供養。明日，以舍利弗、目犍連為首的比丘僧眾未食早餐將來毗盧建達基，你供養彼比丘僧眾后，將功德迴向於我。此即是對我的供養。'如是..."

1.363)], bhante, dāne [puññaṃ hi taṃ (sī.), puññaṃ puññamahitaṃ (syā.), puññaṃ vā puññamahaṃ vā (pī.), puññaṃ vā puññamahī vā (ka.)] puññañca puññamahī ca taṃ [puññaṃ hi taṃ (sī.), puññaṃ puññamahitaṃ (syā.), puññaṃ vā puññamahaṃ vā (pī.), puññaṃ vā puññamahī vā (ka.)] vessavaṇassa mahārājassa sukhāya hotū』』ti.

『『Acchariyaṃ, nandamāte, abbhutaṃ, nandamāte! Yatra hi nāma vessavaṇena mahārājena evaṃmahiddhikena evaṃmahesakkhena devaputtena sammukhā sallapissasī』』ti.

『『Na kho me, bhante, eseva acchariyo abbhuto dhammo. Atthi me aññopi acchariyo abbhuto dhammo. Idha me, bhante, nando nāma ekaputtako piyo manāpo. Taṃ rājāno kismiñcideva pakaraṇe okassa pasayha jīvitā voropesuṃ. Tasmiṃ kho panāhaṃ, bhante, dārake gahite vā gayhamāne vā vadhe vā vajjhamāne vā hate vā haññamāne vā nābhijānāmi cittassa aññathatta』』nti. 『『Acchariyaṃ, nandamāte, abbhutaṃ nandamāte! Yatra hi nāma cittuppādampi [cittuppādamattampi (syā.)] parisodhessasī』』ti.

『『Na kho me, bhante , eseva acchariyo abbhuto dhammo. Atthi me aññopi acchariyo abbhuto dhammo. Idha me, bhante, sāmiko kālaṅkato aññataraṃ yakkhayoniṃ upapanno. So me teneva purimena attabhāvena uddassesi. Na kho panāhaṃ, bhante, abhijānāmi tatonidānaṃ cittassa aññathatta』』nti. 『『Acchariyaṃ, nandamāte, abbhutaṃ, nandamāte! Yatra hi nāma cittuppādampi parisodhessasī』』ti.

『『Na kho me, bhante, eseva acchariyo abbhuto dhammo. Atthi me aññopi acchariyo abbhuto dhammo. Yatohaṃ, bhante, sāmikassa daharasseva daharā ānītā nābhijānāmi sāmikaṃ manasāpi aticaritā [aticarituṃ (syā.), aticārittaṃ (ka.)], kuto pana kāyenā』』ti! 『『Acchariyaṃ, nandamāte, abbhutaṃ, nandamāte! Yatra hi nāma cittuppādampi parisodhessasī』』ti.

『『Na kho me, bhante, eseva acchariyo abbhuto dhammo. Atthi me aññopi acchariyo abbhuto dhammo. Yadāhaṃ, bhante, upāsikā paṭidesitā nābhijānāmi kiñci sikkhāpadaṃ sañcicca vītikkamitā』』ti. 『『Acchariyaṃ, nandamāte, abbhutaṃ, nandamāte』』ti!

『『Na kho me, bhante, eseva acchariyo abbhuto dhammo. Atthi me aññopi acchariyo abbhuto dhammo. Idhāhaṃ, bhante, yāvadeva [yāvadeva (sī. syā.) saṃ. ni.

我來直譯這段經文： "尊者，此佈施的功德，愿此功德及功德之大果，為毗沙門天王帶來安樂。" "難陀母，希有！難陀母，未曾有！你竟能與如此大神力、大威德的天子毗沙門當面交談！" "尊者，這並非我唯一的希有未曾有之法。我還有其他希有未曾有之法。尊者，我有一個名叫難陀的獨子，甚是可愛可意。國王因某事無理地奪取他的性命。尊者，當那孩子被捕或正被捕，被殺或正被殺，被害或正被害時，我不曾覺察心有絲毫改變。""難陀母，希有！難陀母，未曾有！你竟能如此凈化心念！" "尊者，這並非我唯一的希有未曾有之法。我還有其他希有未曾有之法。尊者，我丈夫死後，生於某夜叉道。他以前世之身形顯現於我。尊者，然而我不曾因此覺察心有絲毫改變。""難陀母，希有！難陀母，未曾有！你竟能如此凈化心念！" "尊者，這並非我唯一的希有未曾有之法。我還有其他希有未曾有之法。尊者，自從我年少時嫁給丈夫，我不曾以心對丈夫不忠，更何況以身？""難陀母，希有！難陀母，未曾有！你竟能如此凈化心念！" "尊者，這並非我唯一的希有未曾有之法。我還有其他希有未曾有之法。尊者，自從我受持優婆夷戒以來，我不曾故意違犯任何學處。""難陀母，希有！難陀母，未曾有！" "尊者，這並非我唯一的希有未曾有之法。我還有其他希有未曾有之法。尊者，我於此

2.152 pāḷi ca aṭṭhakathāṭīkā ca passitabbā] ākaṅkhāmi vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāmi. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ vivekajaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharāmi. Pītiyā ca virāgā upekkhikā ca viharāmi satā ca sampajānā sukhañca kāye paṭisaṃvedemi, yaṃ taṃ ariyā ācikkhanti – 『upekkhako satimā sukhavihārī』ti tatiyaṃ jhānaṃ upasampajja viharāmi. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharāmī』』ti. 『『Acchariyaṃ, nandamāte, abbhutaṃ, nandamāte』』ti!

『『Na kho me, bhante, eseva acchariyo abbhuto dhammo. Atthi me aññopi acchariyo abbhuto dhammo. Yānimāni, bhante, bhagavatā desitāni pañcorambhāgiyāni saṃyojanāni nāhaṃ tesaṃ kiñci attani appahīnaṃ samanupassāmī』』ti. 『『Acchariyaṃ, nandamāte, abbhutaṃ, nandamāte』』ti!

Atha kho āyasmā sāriputto nandamātaraṃ upāsikaṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmīti. Dasamaṃ.

Mahāyaññavaggo pañcamo.

Tassuddānaṃ –

Ṭhiti ca parikkhāraṃ dve, aggī saññā ca dve parā;

Methunā saṃyogo dānaṃ, nandamātena te dasāti.

Paṭhamapaṇṇāsakaṃ samattaṃ.

我來直譯這段經文： "...隨意欲離諸欲，離不善法，有尋有伺，由離生喜樂，成就並住于初禪。尋伺寂滅，內心清凈，心一境性，無尋無伺，由離生喜樂，成就並住于第二禪。離喜，住于舍，具念正知，身受樂，如諸聖者所說'具舍、具念、樂住'，成就並住于第三禪。斷樂斷苦，先前已滅喜憂，不苦不樂，舍念清凈，成就並住于第四禪。""難陀母，希有！難陀母，未曾有！" "尊者，這並非我唯一的希有未曾有之法。我還有其他希有未曾有之法。尊者，對於世尊所說的五下分結，我不見自身有任何未斷者。""難陀母，希有！難陀母，未曾有！" 時，尊者舍利弗以法語開示、勸導、鼓勵、令歡喜難陀母優婆夷已，從座起而去。第十\。第五\ 大犧牲品其攝頌：住立與資具二，火與想亦二，淫慾與繫縛施，難陀母為十。第一五十經終。