B0102040706abyākatavaggo（未明品）

Abyākatavaggo
Abyākatasuttaṃ
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – 『『ko nu kho, bhante, hetu ko paccayo yena sutavato ariyasāvakassa vicikicchā nuppajjati abyākatavatthūsū』』ti?

『『Diṭṭhinirodhā kho, bhikkhu, sutavato ariyasāvakassa vicikicchā nuppajjati abyākatavatthūsu. 『Hoti tathāgato paraṃ maraṇā』ti kho, bhikkhu, diṭṭhigatametaṃ; 『na hoti tathāgato paraṃ maraṇā』ti kho, bhikkhu, diṭṭhigatametaṃ; 『hoti ca na ca hoti tathāgato paraṃ maraṇā』ti kho, bhikkhu, diṭṭhigatametaṃ; 『neva hoti na na hoti tathāgato paraṃ maraṇā』ti kho, bhikkhu, diṭṭhigatametaṃ. Assutavā, bhikkhu, puthujjano diṭṭhiṃ nappajānāti, diṭṭhisamudayaṃ nappajānāti, diṭṭhinirodhaṃ nappajānāti, diṭṭhinirodhagāminiṃ paṭipadaṃ nappajānāti. Tassa sā diṭṭhi pavaḍḍhati, so na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccati dukkhasmāti vadāmi.

『『Sutavā ca kho, bhikkhu, ariyasāvako diṭṭhiṃ pajānāti, diṭṭhisamudayaṃ pajānāti, diṭṭhinirodhaṃ pajānāti, diṭṭhinirodhagāminiṃ paṭipadaṃ pajānāti. Tassa sā diṭṭhi nirujjhati, so parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimuccati dukkhasmāti vadāmi. Evaṃ jānaṃ kho, bhikkhu, sutavā ariyasāvako evaṃ passaṃ 『hoti tathāgato paraṃ maraṇā』tipi na byākaroti; 『na hoti tathāgato paraṃ maraṇā』tipi na byākaroti; 『hoti ca na ca hoti tathāgato paraṃ maraṇā』tipi na byākaroti; 『neva hoti na na hoti tathāgato paraṃ maraṇā』tipi na byākaroti. Evaṃ jānaṃ kho, bhikkhu, sutavā ariyasāvako evaṃ passaṃ evaṃ abyākaraṇadhammo hoti abyākatavatthūsu . Evaṃ jānaṃ kho, bhikkhu, sutavā ariyasāvako evaṃ passaṃ na chambhati, na kampati, na vedhati, na santāsaṃ āpajjati abyākatavatthūsu.

『『『Hoti tathāgato paraṃ maraṇā』ti kho, bhikkhu, taṇhāgatametaṃ…pe… saññāgatametaṃ …pe… maññitametaṃ…pe… papañcitametaṃ…pe… upādānagatametaṃ…pe… 『hoti tathāgato paraṃ maraṇā』ti kho, bhikkhu, vippaṭisāro eso; 『na hoti tathāgato paraṃ maraṇā』ti kho, bhikkhu, vippaṭisāro eso; 『hoti ca na ca hoti tathāgato paraṃ maraṇā』ti kho, bhikkhu, vippaṭisāro eso; 『neva hoti na na hoti tathāgato paraṃ maraṇā』ti kho, bhikkhu, vippaṭisāro eso. Assutavā, bhikkhu, puthujjano vippaṭisāraṃ nappajānāti, vippaṭisārasamudayaṃ nappajānāti, vippaṭisāranirodhaṃ nappajānāti, vippaṭisāranirodhagāminiṃ paṭipadaṃ nappajānāti. Tassa so vippaṭisāro pavaḍḍhati, so na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccati dukkhasmāti vadāmi.

『『Sutavā ca kho, bhikkhu, ariyasāvako vippaṭisāraṃ pajānāti, vippaṭisārasamudayaṃ pajānāti, vippaṭisāranirodhaṃ pajānāti , vippaṭisāranirodhagāminiṃ paṭipadaṃ pajānāti. Tassa so vippaṭisāro nirujjhati, so parimuccati jātiyā…pe… dukkhasmāti vadāmi. Evaṃ jānaṃ kho, bhikkhu, sutavā ariyasāvako evaṃ passaṃ 『hoti tathāgato paraṃ maraṇā』tipi na byākaroti…pe… 『neva hoti na na hoti tathāgato paraṃ maraṇā』tipi na byākaroti. Evaṃ jānaṃ kho, bhikkhu, sutavā ariyasāvako evaṃ passaṃ evaṃ abyākaraṇadhammo hoti abyākatavatthūsu. Evaṃ jānaṃ kho, bhikkhu, sutavā ariyasāvako evaṃ passaṃ na chambhati, na kampati, na vedhati, na santāsaṃ āpajjati abyākatavatthūsu. Ayaṃ kho, bhikkhu, hetu ayaṃ paccayo yena sutavato ariyasāvakassa vicikicchā nuppajjati abyākatavatthūsū』』ti. Paṭhamaṃ.

Purisagatisuttaṃ

我來幫您翻譯這段巴利文經文。 6. 無記品 1. 無記經 54. 這時,有一位比丘走到世尊所在之處;走近后,向世尊致敬,然後坐在一旁。坐在一旁的那位比丘對世尊如此說道:"尊者,是什麼因,什麼緣,使得多聞聖弟子對於無記之事不生起疑惑?" "比丘,由於見的息滅,多聞聖弟子對於無記之事不生起疑惑。比丘,'如來死後存在'是見解;'如來死後不存在'是見解;'如來死後亦存在亦不存在'是見解;'如來死後既非存在亦非不存在'是見解。比丘,無聞凡夫不了知見,不了知見之集,不了知見之滅,不了知趣向見滅之道。他的見增長,我說他不能解脫生、老、死、憂、悲、苦、憂惱、惱害,不能解脫苦。 "然而,比丘,多聞聖弟子了知見,了知見之集,了知見之滅,了知趣向見滅之道。他的見息滅,我說他能解脫生、老、死、憂、悲、苦、憂惱、惱害,能解脫苦。比丘,如是知、如是見的多聞聖弟子既不說'如來死後存在',也不說'如來死後不存在',也不說'如來死後亦存在亦不存在',也不說'如來死後既非存在亦非不存在'。比丘,如是知、如是見的多聞聖弟子對無記之事持不答之法。比丘,如是知、如是見的多聞聖弟子對無記之事不戰慄、不震動、不動搖、不陷入恐懼。 "比丘,'如來死後存在'是渴愛...是想...是思量...是戲論...是執取...比丘,'如來死後存在'是後悔;'如來死後不存在'是後悔;'如來死後亦存在亦不存在'是後悔;'如來死後既非存在亦非不存在'是後悔。比丘,無聞凡夫不了知後悔,不了知後悔之集,不了知後悔之滅,不了知趣向後悔滅之道。他的後悔增長,我說他不能解脫生、老、死、憂、悲、苦、憂惱、惱害,不能解脫苦。 "然而,比丘,多聞聖弟子了知後悔,了知後悔之集,了知後悔之滅,了知趣向後悔滅之道。他的後悔息滅,我說他能解脫生[等]...解脫苦。比丘,如是知、如是見的多聞聖弟子既不說'如來死後存在'[等]...也不說'如來死後既非存在亦非不存在'。比丘,如是知、如是見的多聞聖弟子對無記之事持不答之法。比丘,如是知、如是見的多聞聖弟子對無記之事不戰慄、不震動、不動搖、不陷入恐懼。比丘,這就是使得多聞聖弟子對於無記之事不生起疑惑的因與緣。"第一。 2. 人趣經

『『Satta ca [satta (sī.), satta ca kho (ka.)], bhikkhave, purisagatiyo desessāmi anupādā ca parinibbānaṃ [parinibbāṇaṃ (sī.)]. Taṃ suṇātha , sādhukaṃ manasi karotha; bhāsissāmī』』ti. 『『Evaṃ, bhante』』ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – 『『katamā ca, bhikkhave, satta purisagatiyo?

『『Idha , bhikkhave, bhikkhu evaṃ paṭipanno hoti – 『no cassa no ca me siyā, na bhavissati na me bhavissati, yadatthi yaṃ bhūtaṃ taṃ pajahāmī』ti upekkhaṃ paṭilabhati. So bhave na rajjati, sambhave na rajjati, atthuttari padaṃ santaṃ sammappaññāya passati. Tañca khvassa padaṃ na sabbena sabbaṃ sacchikataṃ hoti, tassa na sabbena sabbaṃ mānānusayo pahīno hoti, na sabbena sabbaṃ bhavarāgānusayo pahīno hoti, na sabbena sabbaṃ avijjānusayo pahīno hoti. So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti. Seyyathāpi, bhikkhave, divasaṃsantatte [divasasantatte (sī. syā.) ma. ni.

"諸比丘,我將為你們說七種人趣和無取般涅槃。你們要聽,要好好作意;我將說法。""是的,尊者。"那些比丘回答世尊。世尊如此說道:"諸比丘,什麼是七種人趣? "諸比丘,在此,一位比丘如此修習:'如果這不存在,那就不會是我的;將不存在,將不會是我的;凡是現有的、已生的,我都將捨棄。'他獲得舍心。他不貪著于有,不貪著于生有,以正慧見到更上勝妙之處。但他並未完全證得那處,他的我慢隨眠未完全斷除,他的有貪隨眠未完全斷除,他的無明隨眠未完全斷除。他因完全斷除五下分結而成為中般涅槃者。諸比丘,就像白天被烤熱的

2.154] ayokapāle haññamāne papaṭikā nibbattitvā nibbāyeyya. Evamevaṃ kho, bhikkhave, bhikkhu evaṃ paṭipanno hoti – 『no cassa no ca me siyā, na bhavissati na me bhavissati, yadatthi yaṃ bhūtaṃ taṃ pajahāmī』ti upekkhaṃ paṭilabhati. So bhave na rajjati, sambhave na rajjati, atthuttari padaṃ santaṃ sammappaññāya passati. Tañca khvassa padaṃ na sabbena sabbaṃ sacchikataṃ hoti, tassa na sabbena sabbaṃ mānānusayo pahīno hoti, na sabbena sabbaṃ bhavarāgānusayo pahīno hoti, na sabbena sabbaṃ avijjānusayo pahīno hoti. So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti.

『『Idha pana, bhikkhave, bhikkhu evaṃ paṭipanno hoti – 『no cassa no ca me siyā, na bhavissati na me bhavissati, yadatthi yaṃ bhūtaṃ taṃ pajahāmī』ti upekkhaṃ paṭilabhati. So bhave na rajjati, sambhave na rajjati, atthuttari padaṃ santaṃ sammappaññāya passati. Tañca khvassa padaṃ na sabbena sabbaṃ sacchikataṃ hoti, tassa na sabbena sabbaṃ mānānusayo pahīno hoti, na sabbena sabbaṃ bhavarāgānusayo pahīno hoti, na sabbena sabbaṃ avijjānusayo pahīno hoti. So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti. Seyyathāpi, bhikkhave, divasaṃsantatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā nibbāyeyya. Evamevaṃ kho, bhikkhave, bhikkhu evaṃ paṭipanno hoti – no cassa no ca me siyā…pe… so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti.

『『Idha pana, bhikkhave, bhikkhu evaṃ paṭipanno hoti – no cassa no ca me siyā…pe… so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti. Seyyathāpi, bhikkhave, divasaṃsantatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā anupahacca talaṃ nibbāyeyya. Evamevaṃ kho, bhikkhave, bhikkhu evaṃ paṭipanno hoti – no cassa no ca me siyā…pe… so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti.

『『Idha pana, bhikkhave, bhikkhu evaṃ paṭipanno hoti – no cassa no ca me siyā…pe… so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā upahaccaparinibbāyī hoti. Seyyathāpi, bhikkhave, divasaṃsantatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā upahacca talaṃ nibbāyeyya. Evamevaṃ kho, bhikkhave, bhikkhu evaṃ paṭipanno hoti – no cassa no ca me siyā…pe… so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā upahaccaparinibbāyī hoti.

『『Idha pana, bhikkhave, bhikkhu evaṃ paṭipanno hoti – no cassa no ca me siyā…pe… so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā asaṅkhāraparinibbāyī hoti. Seyyathāpi, bhikkhave, divasaṃsantatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā paritte tiṇapuñje vā kaṭṭhapuñje vā nipateyya. Sā tattha aggimpi janeyya, dhūmampi janeyya, aggimpi janetvā dhūmampi janetvā tameva parittaṃ tiṇapuñjaṃ vā kaṭṭhapuñjaṃ vā pariyādiyitvā anāhārā nibbāyeyya. Evamevaṃ kho, bhikkhave, bhikkhu evaṃ paṭipanno hoti – no cassa no ca me siyā…pe… so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā asaṅkhāraparinibbāyī hoti.

『『Idha pana, bhikkhave, bhikkhu evaṃ paṭipanno hoti – no cassa no ca me siyā…pe… so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā sasaṅkhāraparinibbāyī hoti. Seyyathāpi, bhikkhave, divasaṃsantatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā vipule tiṇapuñje vā kaṭṭhapuñje vā nipateyya. Sā tattha aggimpi janeyya, dhūmampi janeyya, aggimpi janetvā dhūmampi janetvā tameva vipulaṃ tiṇapuñjaṃ vā kaṭṭhapuñjaṃ vā pariyādiyitvā anāhārā nibbāyeyya. Evamevaṃ kho, bhikkhave, bhikkhu evaṃ paṭipanno hoti – no cassa no ca me siyā…pe… so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā sasaṅkhāraparinibbāyī hoti.

鐵鍋被敲擊時,火花迸出后就熄滅。諸比丘,同樣地,比丘如此修習:'如果這不存在,那就不會是我的;將不存在,將不會是我的;凡是現有的、已生的,我都將捨棄。'他獲得舍心。他不貪著于有,不貪著于生有,以正慧見到更上勝妙之處。但他並未完全證得那處,他的我慢隨眠未完全斷除,他的有貪隨眠未完全斷除,他的無明隨眠未完全斷除。他因完全斷除五下分結而成為中般涅槃者。 "再者,諸比丘,比丘如此修習:'如果這不存在,那就不會是我的;將不存在,將不會是我的;凡是現有的、已生的,我都將捨棄。'他獲得舍心。他不貪著于有,不貪著于生有,以正慧見到更上勝妙之處。但他並未完全證得那處,他的我慢隨眠未完全斷除,他的有貪隨眠未完全斷除,他的無明隨眠未完全斷除。他因完全斷除五下分結而成為中般涅槃者。諸比丘,就像白天被烤熱的鐵鍋被敲擊時,火花迸出、飛起后就熄滅。諸比丘,同樣地,比丘如此修習:'如果這不存在[等]...他因完全斷除五下分結而成為中般涅槃者。 "再者,諸比丘,比丘如此修習:'如果這不存在[等]...他因完全斷除五下分結而成為中般涅槃者。諸比丘,就像白天被烤熱的鐵鍋被敲擊時,火花迸出、飛起,不觸地就熄滅。諸比丘,同樣地,比丘如此修習:'如果這不存在[等]...他因完全斷除五下分結而成為中般涅槃者。 "再者,諸比丘,比丘如此修習:'如果這不存在[等]...他因完全斷除五下分結而成為臨般涅槃者。諸比丘,就像白天被烤熱的鐵鍋被敲擊時,火花迸出、飛起,觸地后就熄滅。諸比丘,同樣地,比丘如此修習:'如果這不存在[等]...他因完全斷除五下分結而成為臨般涅槃者。 "再者,諸比丘,比丘如此修習:'如果這不存在[等]...他因完全斷除五下分結而成為無行般涅槃者。諸比丘,就像白天被烤熱的鐵鍋被敲擊時,火花迸出、飛起,落在小草堆或木堆上。它在那裡生起火、生起煙,生起火、生起煙后,燒盡那小草堆或木堆,因無食而熄滅。諸比丘,同樣地,比丘如此修習:'如果這不存在[等]...他因完全斷除五下分結而成為無行般涅槃者。 "再者,諸比丘,比丘如此修習:'如果這不存在[等]...他因完全斷除五下分結而成為有行般涅槃者。諸比丘,就像白天被烤熱的鐵鍋被敲擊時,火花迸出、飛起,落在大草堆或木堆上。它在那裡生起火、生起煙,生起火、生起煙后,燒盡那大草堆或木堆,因無食而熄滅。諸比丘,同樣地,比丘如此修習:'如果這不存在[等]...他因完全斷除五下分結而成為有行般涅槃者。 User: 這些是用於語言學術用途，請完整直譯成簡體中文，不要意譯縮略，如果檔案中有重複的部分也照譯不要省略，請在章節編號數字後加反斜槓，巴利文不要對照輸出; 遇到原文是對仗詩歌體時譯文也請儘量對仗; 其中的古代地名如有把握註解成現代地名的，請在（括號里）標註現代地名。輸出請保持完整，不要脫句。''Idha pana, bhikkhave, bhikkhu evaṃ paṭipanno hoti – no cassa no ca me siyā…pe… so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā uddhaṃsoto hoti akaniṭṭhagāmī. Seyyathāpi, bhikkhave, divasaṃsantatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā mahante tiṇapuñje vā kaṭṭhapuñje vā nipateyya. Sā tattha aggimpi janeyya, dhūmampi janeyya, aggimpi janetvā dhūmampi janetvā tameva mahantaṃ tiṇapuñjaṃ vā kaṭṭhapuñjaṃ vā pariyādiyitvā tiṇañca pariyādiyitvā [pariyādiyitvā kaṭṭhañca pariyādiyitvā (sī. ka.)] gacchañca pariyādiyitvā haritantañca pariyādiyitvā pariyantikaṃ gantvā anāhārā nibbāyeyya. Evamevaṃ kho, bhikkhave, bhikkhu evaṃ paṭipanno hoti – no cassa no ca me siyā…pe… so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā uddhaṃsoto hoti akaniṭṭhagāmī. ''Imā kho, bhikkhave, satta purisagatiyo. ''Katamaṃ pana, bhikkhave, anupādā parinibbānaṃ? Idha, bhikkhave, bhikkhu evaṃ paṭipanno hoti – 'no cassa no ca me siyā, na bhavissati na me bhavissati, yadatthi yaṃ bhūtaṃ taṃ pajahāmī'ti upekkhaṃ paṭilabhati. So bhave na rajjati, sambhave na rajjati, atthuttari padaṃ santaṃ sammappaññāya passati. Tañca khvassa padaṃ sabbena sabbaṃ sacchikataṃ hoti, tassa sabbena sabbaṃ mānānusayo pahīno hoti, sabbena sabbaṃ bhavarāgānusayo pahīno hoti, sabbena sabbaṃ avijjānusayo pahīno hoti. So āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Idaṃ vuccati, bhikkhave, anupādā parinibbānaṃ. ''Imā kho, bhikkhave, satta purisagatiyo anupādā ca parinibbāna''nti. Dutiyaṃ. Tiṭṭhānasuttaṃ A: "再者,諸比丘,比丘如此修習:'如果這不存在[等]...他因完全斷除五下分結而成為上行往色究竟天者。諸比丘,就像白天被烤熱的鐵鍋被敲擊時,火花迸出、飛起,落在巨大草堆或木堆上。它在那裡生起火、生起煙,生起火、生起煙后,燒盡那巨大草堆或木堆,燒盡草,燒盡木,燒盡灌木,燒盡綠草,到達邊際后,因無食而熄滅。諸比丘,同樣地,比丘如此修習:'如果這不存在[等]...他因完全斷除五下分結而成為上行往色究竟天者。 "諸比丘,這就是七種人趣。 "諸比丘,什麼是無取般涅槃?在此,諸比丘,比丘如此修習:'如果這不存在,那就不會是我的;將不存在,將不會是我的;凡是現有的、已生的,我都將捨棄。'他獲得舍心。他不貪著于有,不貪著于生有,以正慧見到更上勝妙之處。而且他已完全證得那處,他的我慢隨眠已完全斷除,他的有貪隨眠已完全斷除,他的無明隨眠已完全斷除。他因諸漏盡,于現法中自知作證,具足住于無漏心解脫、慧解脫。諸比丘,這稱為無取般涅槃。 "諸比丘,這就是七種人趣和無取般涅槃。"第二。 3. 三處經 User: 這些是用於語言學術用途，請完整直譯成簡體中文，不要意譯縮略，如果檔案中有重複的部分也照譯不要省略，請在章節編號數字後加反斜槓，巴利文不要對照輸出; 遇到原文是對仗詩歌體時譯文也請儘量對仗; 其中的古代地名如有把握註解成現代地名的，請在（括號里）標註現代地名。輸出請保持完整，不要脫句。56. ''Tayome, bhikkhave, titthāyatanāni [titthāyatanā (?) saddanīti paṇṇattivaṇṇanāyaṃ], yāni paṇḍitehi samanuyuñjiyamānāni samanugāhiyamānāni samanubhāsiyamānāni parampi gantvā akiriyāya saṇṭhahanti. Katamāni tīṇi? Santi, bhikkhave, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 'yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ pubbekatahetū'ti. Santi, bhikkhave, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 'yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ issaranimmānahetū'ti. Santi, bhikkhave, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 'yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ ahetuappaccayā'ti. A: 56. "諸比丘,這三種外道處,當被智者詳細詢問、追究、討論時,即使推至極限也必定歸結于無作業論。是哪三種?諸比丘,有一些沙門、婆羅門持此論、此見:'這個人所感受的一切樂、苦或不苦不樂,都是因過去所作而有。'諸比丘,有一些沙門、婆羅門持此論、此見:'這個人所感受的一切樂、苦或不苦不樂,都是因大自在天所化作而有。'諸比丘,有一些沙門、婆羅門持此論、此見:'這個人所感受的一切樂、苦或不苦不樂,都是無因無緣而有。' User: 繼續

『『Idha pana, bhikkhave, bhikkhu evaṃ paṭipanno hoti – 『no cassa no ca me siyā, na bhavissati na me bhavissati, yadatthi yaṃ bhūtaṃ taṃ pajahāmī』ti upekkhaṃ paṭilabhati. So bhave na rajjati, sambhave na rajjati, atthuttari padaṃ santaṃ sammapaññāya passati. Tañca khvassa padaṃ na sabbena sabbaṃ sacchikataṃ hoti, tassa na sabbena sabbaṃ mānānusayo pahīno hoti, na sabbena sabbaṃ bhavarāgānusayo pahīno hoti, na sabbena sabbaṃ avijjānusayo pahīno hoti. So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā uddhaṃsoto hoti akaniṭṭhagāmī. Seyyathāpi, bhikkhave, divasaṃsantatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā mahante tiṇapuñje vā kaṭṭhapuñje vā nipateyya. Sā tattha aggimpi janeyya, dhūmampi janeyya, aggimpi janetvā dhūmampi janetvā tameva mahantaṃ tiṇapuñjaṃ vā kaṭṭhapuñjaṃ vā pariyādiyitvā gacchampi daheyya [ḍaheyya (aññattha)], dāyampi daheyya, gacchampi dahitvā dāyampi dahitvā haritantaṃ vā pathantaṃ vā [panthantaṃ vā (sī.) syāmapotthake idaṃ na dissati] selantaṃ vā udakantaṃ vā ramaṇīyaṃ vā bhūmibhāgaṃ āgamma anāhārā nibbāyeyya. Evamevaṃ kho, bhikkhave, bhikkhu evaṃ paṭipanno hoti – no cassa no ca me siyā…pe… so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā uddhaṃsoto hoti akaniṭṭhagāmī. Imā kho, bhikkhave, satta purisagatiyo.

『『Katamañca, bhikkhave, anupādāparinibbānaṃ? Idha, bhikkhave, bhikkhu evaṃ paṭipanno hoti – 『no cassa no ca me siyā, na bhavissati na me bhavissati, yadatthi yaṃ bhūtaṃ taṃ pajahāmī』ti upekkhaṃ paṭilabhati. So bhave na rajjati, sambhave na rajjati, atthuttari padaṃ santaṃ sammappaññāya passati. Tañca khvassa padaṃ sabbena sabbaṃ sacchikataṃ hoti, tassa sabbena sabbaṃ mānānusayo pahīno hoti, sabbena sabbaṃ bhavarāgānusayo pahīno hoti, sabbena sabbaṃ avijjānusayo pahīno hoti. So āsavānaṃ khayā…pe… sacchikatvā upasampajja viharati. Idaṃ vuccati, bhikkhave, anupādāparinibbānaṃ. Imā kho, bhikkhave, satta purisagatiyo anupādā ca parinibbāna』』nti. Dutiyaṃ.

Tissabrahmāsuttaṃ

"再者,諸比丘,比丘如此修習:'如果這不存在,那就不會是我的;將不存在,將不會是我的;凡是現有的、已生的,我都將捨棄。'他獲得舍心。他不貪著于有,不貪著于生有,以正慧見到更上勝妙之處。但他並未完全證得那處,他的我慢隨眠未完全斷除,他的有貪隨眠未完全斷除,他的無明隨眠未完全斷除。他因完全斷除五下分結而成為上行往色究竟天者。諸比丘,就像白天被烤熱的鐵鍋被敲擊時,火花迸出、飛起,落在巨大草堆或木堆上。它在那裡生起火、生起煙,生起火、生起煙后,燒盡那巨大草堆或木堆,也燒了灌木,也燒了草地,燒盡灌木和草地后,到達青草邊際或道路邊際或巖石邊際或水邊際或美麗地方后,因無食而熄滅。諸比丘,同樣地,比丘如此修習:'如果這不存在[等]...他因完全斷除五下分結而成為上行往色究竟天者。諸比丘,這就是七種人趣。 "諸比丘,什麼是無取般涅槃?在此,諸比丘,比丘如此修習:'如果這不存在,那就不會是我的;將不存在,將不會是我的;凡是現有的、已生的,我都將捨棄。'他獲得舍心。他不貪著于有,不貪著于生有,以正慧見到更上勝妙之處。而且他已完全證得那處,他的我慢隨眠已完全斷除,他的有貪隨眠已完全斷除,他的無明隨眠已完全斷除。他因諸漏盡[等]...具足住。諸比丘,這稱為無取般涅槃。諸比丘,這就是七種人趣和無取般涅槃。"第二。 3. 帝沙梵天經

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. Atha kho dve devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ gijjhakūṭaṃ obhāsetvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho ekā devatā bhagavantaṃ etadavoca – 『『etā, bhante, bhikkhuniyo vimuttā』』ti. Aparā devatā bhagavantaṃ etadavoca – 『『etā, bhante, bhikkhuniyo anupādisesā suvimuttā』』ti. Idamavocuṃ tā devatā. Samanuñño satthā ahosi. Atha kho tā devatā 『『samanuñño satthā』』ti bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyiṃsu.

Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi – 『『imaṃ, bhikkhave, rattiṃ dve devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ gijjhakūṭaṃ obhāsetvā yenāhaṃ tenupasaṅkamiṃsu; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho, bhikkhave, ekā devatā maṃ etadavoca – 『etā, bhante, bhikkhuniyo vimuttā』ti. Aparā devatā maṃ etadavoca – 『etā, bhante, bhikkhuniyo anupādisesā suvimuttā』ti. Idamavocuṃ, bhikkhave, tā devatā. Idaṃ vatvā maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyiṃsū』』ti.

Tena kho pana samayena āyasmā mahāmoggallāno bhagavato avidūre nisinno hoti. Atha kho āyasmato mahāmoggallānassa etadahosi – 『『katamesānaṃ kho devānaṃ evaṃ ñāṇaṃ hoti – 『saupādisese vā saupādisesoti, anupādisese vā anupādiseso』』』ti? Tena kho pana samayena tisso nāma bhikkhu adhunākālaṅkato aññataraṃ brahmalokaṃ upapanno hoti. Tatrāpi naṃ evaṃ jānanti – 『『tisso brahmā mahiddhiko mahānubhāvo』』ti.

Atha kho āyasmā mahāmoggallāno – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evamevaṃ – gijjhakūṭe pabbate antarahito tasmiṃ brahmaloke pāturahosi. Addasā kho tisso brahmā āyasmantaṃ mahāmoggallānaṃ dūratova āgacchantaṃ. Disvā āyasmantaṃ mahāmoggallānaṃ etadavoca – 『『ehi kho, mārisa moggallāna; svāgataṃ, mārisa moggallāna! Cirassaṃ kho, mārisa moggallāna, imaṃ pariyāyamakāsi , yadidaṃ idhāgamanāya. Nisīda, mārisa moggallāna, idamāsanaṃ paññatta』』nti. Nisīdi kho āyasmā mahāmoggallāno paññatte āsane. Tissopi kho brahmā āyasmantaṃ mahāmoggallānaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho tissaṃ brahmānaṃ āyasmā mahāmoggallāno etadavoca – 『『katamesānaṃ kho, tissa , devānaṃ evaṃ ñāṇaṃ hoti – 『saupādisese vā saupādisesoti, anupādisese vā anupādiseso』』』ti? 『『Brahmakāyikānaṃ kho, mārisa moggallāna, devānaṃ evaṃ ñāṇaṃ hoti – 『saupādisese vā saupādisesoti, anupādisese vā anupādiseso』』』ti.

『『Sabbesaññeva kho, tissa, brahmakāyikānaṃ devānaṃ evaṃ ñāṇaṃ hoti – 『saupādisese vā saupādisesoti, anupādisese vā anupādiseso』』』ti? 『『Na kho, mārisa moggallāna, sabbesaṃ brahmakāyikānaṃ devānaṃ evaṃ ñāṇaṃ hoti – 『saupādisese vā saupādisesoti, anupādisese vā anupādiseso』』』ti.

『『Ye kho te, mārisa moggallāna, brahmakāyikā devā brahmena āyunā santuṭṭhā brahmena vaṇṇena brahmena sukhena brahmena yasena brahmena ādhipateyyena santuṭṭhā, te uttari nissaraṇaṃ yathābhūtaṃ nappajānanti. Tesaṃ na evaṃ ñāṇaṃ hoti – 『saupādisese vā saupādisesoti, anupādisese vā anupādiseso』ti. Ye ca kho te, mārisa moggallāna, brahmakāyikā devā brahmena āyunā asantuṭṭhā, brahmena vaṇṇena brahmena sukhena brahmena yasena brahmena ādhipateyyena asantuṭṭhā, te ca uttari nissaraṇaṃ yathābhūtaṃ pajānanti. Tesaṃ evaṃ ñāṇaṃ hoti – 『saupādisese vā saupādisesoti, anupādisese vā anupādiseso』』』ti.

『『Idha, mārisa moggallāna, bhikkhu ubhatobhāgavimutto hoti. Tamenaṃ te devā evaṃ jānanti – 『ayaṃ kho āyasmā ubhatobhāgavimutto. Yāvassa kāyo ṭhassati tāva naṃ dakkhanti devamanussā. Kāyassa bhedā na naṃ dakkhanti devamanussā』ti. Evampi kho, mārisa moggallāna , tesaṃ devānaṃ ñāṇaṃ hoti – 『saupādisese vā saupādisesoti, anupādisese vā anupādiseso』』』ti.

如是我聞。一時,世尊住在王舍城(現今印度比哈爾邦首府巴特那附近)耆阇崛山。這時,在深夜,有兩位容色殊勝的天神照亮整個耆阇崛山,走近世尊;走近后,向世尊致敬,然後站在一旁。站在一旁的一位天神對世尊說道:"尊者,這些比丘尼已解脫。"另一位天神對世尊說道:"尊者,這些比丘尼已無餘依完全解脫。"這些天神如此說。導師表示同意。然後這些天神知道"導師同意"后,向世尊致敬,右繞后,就在那裡消失了。這時,世尊在那夜過後告訴比丘們:"諸比丘,昨夜有兩位容色殊勝的天神照亮整個耆阇崛山,來到我這裡;來到后,向我致敬,然後站在一旁。諸比丘,站在一旁的一位天神對我說:'尊者,這些比丘尼已解脫。'另一位天神對我說:'尊者,這些比丘尼已無餘依完全解脫。'諸比丘,這些天神如此說。說完后,向我致敬,右繞后,就在那裡消失了。" 當時,尊者大目犍連坐在離世尊不遠處。這時,尊者大目犍連想到:"什麼天神有這樣的智慧,能知道'有餘依者為有餘依,無餘依者為無餘依'?"當時,一位名叫帝沙的比丘剛剛去世,轉生到某個梵天界。在那裡他們也知道:"帝沙梵天有大神通力,有大威力。" 這時,尊者大目犍連——就像壯士伸直彎曲的手臂或彎曲伸直的手臂那樣——從耆阇崛山消失,出現在那梵天界。帝沙梵天遠遠地看見尊者大目犍連走來。看見后對尊者大目犍連說:"來吧,尊者目犍連;歡迎,尊者目犍連!尊者目犍連,您很久沒來這裡了。請坐,尊者目犍連,這是為您準備的座位。"尊者大目犍連坐在準備好的座位上。帝沙梵天也向尊者大目犍連致敬后,坐在一旁。尊者大目犍連對坐在一旁的帝沙梵天說:"帝沙,什麼天神有這樣的智慧,能知道'有餘依者為有餘依,無餘依者為無餘依'?""尊者目犍連,梵眾天有這樣的智慧,能知道'有餘依者為有餘依,無餘依者為無餘依'。" "帝沙,是所有梵眾天都有這樣的智慧,能知道'有餘依者為有餘依,無餘依者為無餘依'嗎?""不是的,尊者目犍連,不是所有梵眾天都有這樣的智慧,能知道'有餘依者為有餘依,無餘依者為無餘依'。" "尊者目犍連,那些梵眾天滿足於梵壽、梵色、梵樂、梵威、梵主權的,他們不如實了知更上的出離。他們沒有這樣的智慧,能知道'有餘依者為有餘依,無餘依者為無餘依'。但是,尊者目犍連,那些梵眾天不滿足於梵壽、梵色、梵樂、梵威、梵主權的,他們如實了知更上的出離。他們有這樣的智慧,能知道'有餘依者為有餘依,無餘依者為無餘依'。" "尊者目犍連,在此,有比丘是俱分解脫者。那些天神這樣知道他:'這位尊者是俱分解脫者。只要他的身體存在,天人就能看見他。身體壞滅后,天人就看不見他了。'尊者目犍連,那些天神就是這樣有智慧,能知道'有餘依者為有餘依,無餘依者為無餘依'。"

『『Idha pana, mārisa moggallāna, bhikkhu paññāvimutto hoti. Tamenaṃ te devā evaṃ jānanti – 『ayaṃ kho āyasmā paññāvimutto. Yāvassa kāyo ṭhassati tāva naṃ dakkhanti devamanussā. Kāyassa bhedā na naṃ dakkhanti devamanussā』ti. Evampi kho, mārisa moggallāna, tesaṃ devānaṃ ñāṇaṃ hoti – 『saupādisese vā saupādisesoti, anupādisese vā anupādiseso』』』ti.

『『Idha pana, mārisa moggallāna, bhikkhu kāyasakkhī hoti. Tamenaṃ devā evaṃ jānanti – 『ayaṃ kho āyasmā kāyasakkhī. Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyā』ti. Evampi kho, mārisa moggallāna, tesaṃ devānaṃ ñāṇaṃ hoti – 『saupādisese vā saupādisesoti, anupādisese vā anupādiseso』』』ti.

『『Idha pana, mārisa moggallāna, bhikkhu diṭṭhippatto hoti…pe… saddhāvimutto hoti…pe… dhammānusārī hoti. Tamenaṃ te devā evaṃ jānanti – 『ayaṃ kho āyasmā dhammānusārī . Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyā』ti. Evampi kho, mārisa moggallāna, tesaṃ devānaṃ ñāṇaṃ hoti – 『saupādisese vā saupādisesoti, anupādisese vā anupādiseso』』』ti.

Atha kho āyasmā mahāmoggallāno tissassa brahmuno bhāsitaṃ abhinanditvā anumoditvā – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evamevaṃ – brahmaloke antarahito gijjhakūṭe pabbate pāturahosi. Atha kho āyasmā mahāmoggallāno yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā mahāmoggallāno yāvatako ahosi tissena brahmunā saddhiṃ kathāsallāpo taṃ sabbaṃ bhagavato ārocesi.

『『Na hi pana te, moggallāna, tisso brahmā sattamaṃ animittavihāriṃ puggalaṃ deseti』』. 『『Etassa, bhagavā, kālo; etassa, sugata, kālo! Yaṃ bhagavā sattamaṃ animittavihāriṃ puggalaṃ deseyya. Bhagavato sutvā bhikkhū dhāressantī』』ti. 『『Tena hi, moggallāna, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī』』ti. 『『Evaṃ, bhante』』ti kho āyasmā mahāmoggallāno bhagavato paccassosi. Bhagavā etadavoca –

『『Idha, moggallāna, bhikkhu sabbanimittānaṃ amanasikārā animittaṃ cetosamādhiṃ upasampajja viharati. Tamenaṃ te devā evaṃ jānanti – 『ayaṃ kho āyasmā sabbanimittānaṃ amanasikārā animittaṃ cetosamādhiṃ upasampajja viharati. Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyā』ti. Evaṃ kho, moggallāna, tesaṃ devānaṃ ñāṇaṃ hoti – 『saupādisese vā saupādisesoti, anupādisese vā anupādiseso』』』ti. Tatiyaṃ.

Sīhasenāpatisuttaṃ

"再者,尊者目犍連,在此,有比丘是慧解脫者。那些天神這樣知道他:'這位尊者是慧解脫者。只要他的身體存在,天人就能看見他。身體壞滅后,天人就看不見他了。'尊者目犍連,那些天神就是這樣有智慧,能知道'有餘依者為有餘依,無餘依者為無餘依'。" "再者,尊者目犍連,在此,有比丘是身證者。天神們這樣知道他:'這位尊者是身證者。但願這位尊者住于適宜的住處,親近善知識,調伐諸根——爲了那善男子正確地從在家出家而成為無家者的無上梵行圓滿,能于現法中自知作證具足住。'尊者目犍連,那些天神就是這樣有智慧,能知道'有餘依者為有餘依,無餘依者為無餘依'。" "再者,尊者目犍連,在此,有比丘是見至者...信解脫者...隨法行者。那些天神這樣知道他:'這位尊者是隨法行者。但願這位尊者住于適宜的住處,親近善知識,調伐諸根——爲了那善男子正確地從在家出家而成為無家者的無上梵行圓滿,能于現法中自知作證具足住。'尊者目犍連,那些天神就是這樣有智慧,能知道'有餘依者為有餘依,無餘依者為無餘依'。" 這時,尊者大目犍連隨喜讚歎帝沙梵天的話后——就像壯士伸直彎曲的手臂或彎曲伸直的手臂那樣——從梵天界消失,出現在耆阇崛山。然後尊者大目犍連走近世尊;走近后,向世尊致敬,然後坐在一旁。坐在一旁的尊者大目犍連將與帝沙梵天的全部談話告訴世尊。 "目犍連,那帝沙梵天沒有說第七種無相住人。""世尊,現在是時候了;善逝,現在是時候了!請世尊說第七種無相住人。比丘們聽了世尊的話會受持的。""那麼,目犍連,你聽,要好好作意;我要說了。""是的,尊者。"尊者大目犍連回答世尊。世尊如此說道: "目犍連,在此,比丘因不作意一切相而具足住于無相心定。那些天神這樣知道他:'這位尊者因不作意一切相而具足住于無相心定。但願這位尊者住于適宜的住處,親近善知識,調伐諸根——爲了那善男子正確地從在家出家而成為無家者的無上梵行圓滿,能于現法中自知作證具足住。'目犍連,那些天神就是這樣有智慧,能知道'有餘依者為有餘依,無餘依者為無餘依'。"第三。 4. 師子將軍經

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Atha kho sīho senāpati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho sīho senāpati bhagavantaṃ etadavoca – 『『sakkā nu kho, bhante, sandiṭṭhikaṃ dānaphalaṃ paññāpetu』』nti?

『『Tena hi, sīha, taññevettha paṭipucchissāmi, yathā te khameyya tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, sīha, idha dve purisā – eko puriso assaddho maccharī kadariyo paribhāsako, eko puriso saddho dānapati anuppadānarato. Taṃ kiṃ maññasi, sīha, kaṃ nu kho [kiṃ nu kho (ka.)] arahanto paṭhamaṃ anukampantā anukampeyyuṃ – 『yo vā so puriso assaddho maccharī kadariyo paribhāsako, yo vā so puriso saddho dānapati anuppadānarato』』』ti?

『『Yo so, bhante, puriso assaddho maccharī kadariyo paribhāsako, kintaṃ [kinti (ka.)] arahanto paṭhamaṃ anukampantā anukampissanti! Yo ca kho so, bhante, puriso saddho dānapati anuppadānarato taṃyeva arahanto paṭhamaṃ anukampantā anukampeyyuṃ』』.

『『Taṃ kiṃ maññasi, sīha, kaṃ nu kho arahanto paṭhamaṃ upasaṅkamantā upasaṅkameyyuṃ – 『yo vā so puriso assaddho maccharī kadariyo paribhāsako, yo vā so puriso saddho dānapati anuppadānarato』』』ti? 『『Yo so, bhante, puriso assaddho maccharī kadariyo paribhāsako, kintaṃ arahanto paṭhamaṃ upasaṅkamantā upasaṅkamissanti! Yo ca kho so, bhante, puriso saddho dānapati anuppadānarato taṃyeva arahanto paṭhamaṃ upasaṅkamantā upasaṅkameyyuṃ』』.

『『Taṃ kiṃ maññasi, sīha, kassa nu kho arahanto paṭhamaṃ paṭiggaṇhantā paṭiggaṇheyyuṃ – 『yo vā so puriso assaddho maccharī kadariyo paribhāsako, yo vā so puriso saddho dānapati anuppadānarato』』』ti? 『『Yo so, bhante, puriso assaddho maccharī kadariyo paribhāsako, kintaṃ tassa arahanto paṭhamaṃ paṭiggaṇhantā paṭiggaṇhissanti! Yo ca kho so, bhante, puriso saddho dānapati anuppadānarato tasseva arahanto paṭhamaṃ paṭiggaṇhantā paṭiggaṇheyyuṃ』』』.

『『Taṃ kiṃ maññasi, sīha, kassa nu kho arahanto paṭhamaṃ dhammaṃ desentā deseyyuṃ – 『yo vā so puriso assaddho maccharī kadariyo paribhāsako, yo vā so puriso saddho dānapati anuppadānarato』』』ti? 『『Yo so, bhante, puriso assaddho maccharī kadariyo paribhāsako, kintaṃ tassa arahanto paṭhamaṃ dhammaṃ desentā desessanti! Yo ca kho so, bhante, puriso saddho dānapati anuppadānarato tasseva arahanto paṭhamaṃ dhammaṃ desentā deseyyuṃ』』 .

『『Taṃ kiṃ maññasi, sīha, kassa nu kho kalyāṇo kittisaddo abbhuggaccheyya – 『yo vā so puriso assaddho maccharī kadariyo paribhāsako, yo vā so puriso saddho dānapati anuppadānarato』』』ti? 『『Yo so, bhante, puriso assaddho maccharī kadariyo paribhāsako, kintaṃ tassa kalyāṇo kittisaddo abbhuggacchissati! Yo ca kho so, bhante, puriso saddho dānapati anuppadānarato tasseva kalyāṇo kittisaddo abbhuggaccheyya』』.

『『Taṃ kiṃ maññasi, sīha, ko nu kho yaṃyadeva parisaṃ upasaṅkameyya, yadi khattiyaparisaṃ yadi brāhmaṇaparisaṃ yadi gahapatiparisaṃ yadi samaṇaparisaṃ visārado upasaṅkameyya amaṅkubhūto – 『yo vā so puriso assaddho maccharī kadariyo paribhāsako, yo vā so puriso saddho dānapati anuppadānarato』』』ti? 『『Yo so, bhante, puriso assaddho maccharī kadariyo paribhāsako, kiṃ so yaṃyadeva parisaṃ upasaṅkamissati, yadi khattiyaparisaṃ yadi brāhmaṇaparisaṃ yadi gahapatiparisaṃ yadi samaṇaparisaṃ visārado upasaṅkamissati amaṅkubhūto! Yo ca kho so, bhante, puriso saddho dānapati anuppadānarato so yaṃyadeva parisaṃ upasaṅkameyya, yadi khattiyaparisaṃ yadi brāhmaṇaparisaṃ yadi gahapatiparisaṃ yadi samaṇaparisaṃ visārado upasaṅkameyya amaṅkubhūto』』.

如是我聞。一時,世尊住在毗舍離(現今印度比哈爾邦穆扎夫法爾普爾)大林重閣講堂。這時,師子將軍走近世尊;走近后,向世尊致敬,然後坐在一旁。坐在一旁的師子將軍對世尊說道:"尊者,能否指出現見的佈施果報?" "那麼,師子,我要反問你這件事,你覺得怎樣就怎樣回答。師子,你認為如何,在此有兩個人——一個人是不信、吝嗇、慳貪、辱罵他人的,另一個人是有信、好佈施、樂於施與的。師子,你認為如何,阿羅漢們首先會悲憫誰——'是那個不信、吝嗇、慳貪、辱罵他人的人,還是那個有信、好佈施、樂於施與的人'?" "尊者,那個不信、吝嗇、慳貪、辱罵他人的人,阿羅漢們為什麼會首先悲憫他!尊者,那個有信、好佈施、樂於施與的人,阿羅漢們才會首先悲憫他。" "師子,你認為如何,阿羅漢們首先會走近誰——'是那個不信、吝嗇、慳貪、辱罵他人的人,還是那個有信、好佈施、樂於施與的人'?""尊者,那個不信、吝嗇、慳貪、辱罵他人的人,阿羅漢們為什麼會首先走近他!尊者,那個有信、好佈施、樂於施與的人,阿羅漢們才會首先走近他。" "師子,你認為如何,阿羅漢們首先會接受誰的[供養]——'是那個不信、吝嗇、慳貪、辱罵他人的人,還是那個有信、好佈施、樂於施與的人'?""尊者,那個不信、吝嗇、慳貪、辱罵他人的人,阿羅漢們為什麼會首先接受他的[供養]!尊者,那個有信、好佈施、樂於施與的人,阿羅漢們才會首先接受他的[供養]。" "師子,你認為如何,阿羅漢們首先會為誰說法——'是那個不信、吝嗇、慳貪、辱罵他人的人,還是那個有信、好佈施、樂於施與的人'?""尊者,那個不信、吝嗇、慳貪、辱罵他人的人,阿羅漢們為什麼會首先為他說法!尊者,那個有信、好佈施、樂於施與的人,阿羅漢們才會首先為他說法。" "師子,你認為如何,誰會獲得善名聲——'是那個不信、吝嗇、慳貪、辱罵他人的人,還是那個有信、好佈施、樂於施與的人'?""尊者,那個不信、吝嗇、慳貪、辱罵他人的人,他怎麼會獲得善名聲!尊者,那個有信、好佈施、樂於施與的人,他才會獲得善名聲。" "師子,你認為如何,誰會無畏無懼地走近各種集會——無論是剎帝利集會、婆羅門集會、居士集會還是沙門集會——'是那個不信、吝嗇、慳貪、辱罵他人的人,還是那個有信、好佈施、樂於施與的人'?""尊者,那個不信、吝嗇、慳貪、辱罵他人的人,他怎麼會無畏無懼地走近各種集會——無論是剎帝利集會、婆羅門集會、居士集會還是沙門集會!尊者,那個有信、好佈施、樂於施與的人,他才會無畏無懼地走近各種集會——無論是剎帝利集會、婆羅門集會、居士集會還是沙門集會。"

『『Taṃ kiṃ maññasi, sīha, ko nu kho kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya – 『yo vā so puriso assaddho maccharī kadariyo paribhāsako, yo vā so puriso saddho dānapati anuppadānarato』』』ti ? 『『Yo so, bhante, puriso assaddho maccharī kadariyo paribhāsako, kiṃ so kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissati! Yo ca kho so, bhante, puriso saddho dānapati anuppadānarato so kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya』』.

『『Yānimāni, bhante, bhagavatā sandiṭṭhikāni dānaphalāni akkhātāni, nāhaṃ ettha bhagavato saddhāya gacchāmi. Ahampi etāni jānāmi. Ahaṃ, bhante, dāyako dānapati, maṃ arahanto paṭhamaṃ anukampantā anukampanti. Ahaṃ, bhante, dāyako dānapati, maṃ arahanto paṭhamaṃ upasaṅkamantā upasaṅkamanti. Ahaṃ, bhante, dāyako dānapati, mayhaṃ arahanto paṭhamaṃ paṭiggaṇhantā paṭiggaṇhanti . Ahaṃ, bhante, dāyako dānapati, mayhaṃ arahanto paṭhamaṃ dhammaṃ desentā desenti. Ahaṃ, bhante, dāyako dānapati, mayhaṃ kalyāṇo kittisaddo abbhuggato – 『sīho senāpati dāyako kārako saṅghupaṭṭhāko』ti . Ahaṃ, bhante, dāyako dānapati yaṃyadeva parisaṃ upasaṅkamāmi, yadi khattiyaparisaṃ…pe… yadi samaṇaparisaṃ visārado upasaṅkamāmi amaṅkubhūto. Yānimāni, bhante, bhagavatā sandiṭṭhikāni dānaphalāni akkhātāni, nāhaṃ ettha bhagavato saddhāya gacchāmi. Ahampi etāni jānāmi. Yañca kho maṃ, bhante, bhagavā evamāha – 『dāyako, sīha, dānapati kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjatī』ti . Etāhaṃ na jānāmi, ettha ca panāhaṃ, bhagavato saddhāya gacchāmī』』ti. 『『Evametaṃ, sīha ; evametaṃ, sīha! Dāyako, sīha, dānapati kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjatī』』ti. Catutthaṃ.

Arakkheyyasuttaṃ

"師子,你認為如何,誰會在身壞命終后往生善趣天界——'是那個不信、吝嗇、慳貪、辱罵他人的人,還是那個有信、好佈施、樂於施與的人'?""尊者,那個不信、吝嗇、慳貪、辱罵他人的人,他怎麼會在身壞命終后往生善趣天界!尊者,那個有信、好佈施、樂於施與的人,他才會在身壞命終后往生善趣天界。" "尊者,關於世尊所說的這些現見的佈施果報,我不是因信仰世尊才接受。我自己也知道這些。尊者,我是施主,是好佈施的人,阿羅漢們首先悲憫我。尊者,我是施主,是好佈施的人,阿羅漢們首先走近我。尊者,我是施主,是好佈施的人,阿羅漢們首先接受我的[供養]。尊者,我是施主,是好佈施的人,阿羅漢們首先為我說法。尊者,我是施主,是好佈施的人,我獲得了善名聲:'師子將軍是施主,是行善者,是僧團的護持者。'尊者,我是施主,是好佈施的人,無論我走近什麼,無論是剎帝利...乃至...沙門**,都是無畏無懼的。尊者,關於世尊所說的這些現見的佈施果報,我不是因信仰世尊才接受。我自己也知道這些。但是尊者,當世尊對我說:'師子,施主、好佈施的人在身壞命終后往生善趣天界。'這個我不知道,但在這一點上我相信世尊。""確實如此,師子;確實如此,師子!師子,施主、好佈施的人在身壞命終后往生善趣天界。"第四。 5. 無需守護經

『『Cattārimāni, bhikkhave, tathāgatassa arakkheyyāni, tīhi ca anupavajjo. Katamāni cattāri tathāgatassa arakkheyyāni? Parisuddhakāyasamācāro, bhikkhave, tathāgato; natthi tathāgatassa kāyaduccaritaṃ yaṃ tathāgato rakkheyya – 『mā me idaṃ paro aññāsī』ti. Parisuddhavacīsamācāro, bhikkhave, tathāgato; natthi tathāgatassa vacīduccaritaṃ yaṃ tathāgato rakkheyya – 『mā me idaṃ paro aññāsī』ti. Parisuddhamanosamācāro, bhikkhave, tathāgato; natthi tathāgatassa manoduccaritaṃ yaṃ tathāgato rakkheyya – 『mā me idaṃ paro aññāsī』ti. Parisuddhājīvo, bhikkhave, tathāgato; natthi tathāgatassa micchāājīvo yaṃ tathāgato rakkheyya – 『mā me idaṃ paro aññāsī』ti. Imāni cattāri tathāgatassa arakkheyyāni.

『『Katamehi tīhi anupavajjo? Svākkhātadhammo , bhikkhave, tathāgato. Tatra vata maṃ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ sahadhammena paṭicodessati – 『itipi tvaṃ na svākkhātadhammo』ti. Nimittametaṃ, bhikkhave, na samanupassāmi. Etamahaṃ [etaṃpahaṃ (sī. syā.)], bhikkhave , nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.

『『Supaññattā kho pana me, bhikkhave, sāvakānaṃ nibbānagāminī paṭipadā. Yathāpaṭipannā mama sāvakā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti. Tatra vata maṃ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ sahadhammena paṭicodessati – 『itipi te na supaññattā sāvakānaṃ nibbānagāminī paṭipadā. Yathāpaṭipannā tava sāvakā āsavānaṃ khayā…pe… sacchikatvā upasampajja viharantī』ti. Nimittametaṃ, bhikkhave, na samanupassāmi . Etamahaṃ, bhikkhave, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.

『『Anekasatā kho pana me, bhikkhave, sāvakaparisā āsavānaṃ khayā…pe… sacchikatvā upasampajja viharanti. Tatra vata maṃ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ sahadhammena paṭicodessati – 『itipi te na anekasatā sāvakaparisā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī』ti. Nimittametaṃ, bhikkhave, na samanupassāmi. Etamahaṃ, bhikkhave, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi. Imehi tīhi anupavajjo.

『『Imāni kho, bhikkhave, cattāri tathāgatassa arakkheyyāni, imehi ca tīhi anupavajjo』』ti. Pañcamaṃ.

Kimilasuttaṃ
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kimilāyaṃ viharati niculavane [veḷuvane (sī. syā. kaṃ. pī.) a. ni. 5.202; 7.40]. Atha kho āyasmā kimilo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā kimilo bhagavantaṃ etadavoca – 『『ko nu kho, bhante, hetu ko paccayo yena tathāgate parinibbute saddhammo na ciraṭṭhitiko hotī』』ti?

『『Idha , kimila, tathāgate parinibbute bhikkhū bhikkhuniyo upāsakā upāsikāyo satthari agāravā viharanti appatissā, dhamme agāravā viharanti appatissā, saṅghe agāravā viharanti appatissā, sikkhāya agāravā viharanti appatissā, samādhismiṃ agāravā viharanti appatissā, appamāde agāravā viharanti appatissā, paṭisanthāre agāravā viharanti appatissā. Ayaṃ kho, kimila, hetu ayaṃ paccayo yena tathāgate parinibbute saddhammo na ciraṭṭhitiko hotī』』ti.

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

Sattadhammasuttaṃ

我來為您翻譯這些巴利語經文： 58. "比丘們，如來有四種無需守護之事，和三種無可指責之事。什麼是如來的四種無需守護之事？比丘們，如來的身業清凈；如來沒有任何身惡行需要守護，擔心'不要讓別人知道這個'。比丘們，如來的語業清凈；如來沒有任何語惡行需要守護，擔心'不要讓別人知道這個'。比丘們，如來的意業清凈；如來沒有任何意惡行需要守護，擔心'不要讓別人知道這個'。比丘們，如來的生活清凈；如來沒有任何邪命需要守護，擔心'不要讓別人知道這個'。這就是如來的四種無需守護之事。 "什麼是三種無可指責之事？比丘們，如來善說法。在這世間，無論是沙門、婆羅門、天神、魔羅、梵天或任何人都不能依法指責我說：'你不是善說法者'。比丘們，我看不到這樣的徵兆。比丘們，因為看不到這樣的徵兆，所以我安穩、無畏、自信地安住。 "比丘們，我為弟子們善巧宣說了趣向涅槃之道。我的弟子們依此修行，在現法中親證無漏心解脫、慧解脫，滅盡諸漏而安住。在這世間，無論是沙門、婆羅門、天神、魔羅、梵天或任何人都不能依法指責我說：'你沒有為弟子們善巧宣說趣向涅槃之道，你的弟子們不能依此修行而滅盡諸漏...(中略)...而安住'。比丘們，我看不到這樣的徵兆。比丘們，因為看不到這樣的徵兆，所以我安穩、無畏、自信地安住。 "比丘們，我有數百位弟子眾已滅盡諸漏...(中略)...而安住。在這世間，無論是沙門、婆羅門、天神、魔羅、梵天或任何人都不能依法指責我說：'你沒有數百位弟子眾已滅盡諸漏、證得無漏心解脫、慧解脫，在現法中親證而安住'。比丘們，我看不到這樣的徵兆。比丘們，因為看不到這樣的徵兆，所以我安穩、無畏、自信地安住。這就是三種無可指責之事。 "比丘們，這就是如來的四種無需守護之事和三種無可指責之事。"第五經。 6. 基米拉經 59. 如是我聞。一時，世尊住在基米拉（Kimila）的尼拘律林中。那時，尊者基米拉來到世尊處，禮敬世尊后，坐在一旁。坐在一旁的尊者基米拉對世尊說："大德，什麼是原因，什麼是緣由，使得如來般涅槃后正法不能長久住世？" "基米拉，在這裡，如來般涅槃后，比丘、比丘尼、優婆塞、優婆夷們對導師不恭敬、不順從，對法不恭敬、不順從，對僧伽不恭敬、不順從，對學處不恭敬、不順從，對禪定不恭敬、不順從，對不放逸不恭敬、不順從，對待客不恭敬、不順從。基米拉，這就是原因，這就是緣由，使得如來般涅槃后正法不能長久住世。" "大德，什麼是原因，什麼是緣由，使得如來般涅槃后正法能長久住世？""基米拉，在這裡，如來般涅槃后，比丘、比丘尼、優婆塞、優婆夷們對導師恭敬、順從，對法恭敬、順從，對僧伽恭敬、順從，對學處恭敬、順從，對禪定恭敬、順從，對不放逸恭敬、順從，對待客恭敬、順從。基米拉，這就是原因，這就是緣由，使得如來般涅槃后正法能長久住世。"第六經。 7. 七法經

『『Sattahi , bhikkhave, dhammehi samannāgato bhikkhu nacirasseva āsavānaṃ khayā…pe… sacchikatvā upasampajja vihareyya. Katamehi sattahi ? Idha, bhikkhave, bhikkhu saddho hoti, sīlavā hoti, bahussuto hoti, paṭisallīno hoti, āraddhavīriyo hoti, satimā hoti, paññavā hoti. Imehi kho, bhikkhave, sattahi dhammehi samannāgato bhikkhu nacirasseva āsavānaṃ khayā…pe… sacchikatvā upasampajja vihareyyā』』ti. Sattamaṃ.
Pacalāyamānasuttaṃ
"比丘們，具足七法的比丘不久便能滅盡諸漏......親證而安住。是哪七法？在此，比丘們，比丘要有信心，要持戒，要多聞，要善於獨處，要精進，要具念，要有智慧。比丘們，具足這七法的比丘不久便能滅盡諸漏......親證而安住。"第七經。
打瞌睡經
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā bhaggesu viharati susumāragire bhesakaḷāvane migadāye. Tena kho pana samayena āyasmā mahāmoggallāno magadhesu kallavāḷaputtagāme [kallavālamuttagāme (syā.)] pacalāyamāno nisinno hoti. Addasā kho bhagavā dibbena cakkhunā visuddhena atikkantamānusakena āyasmantaṃ mahāmoggallānaṃ magadhesu kallavāḷaputtagāme pacalāyamānaṃ nisinnaṃ. Disvā – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evamevaṃ – bhaggesu susumāragire bhesakaḷāvane migadāye antarahito magadhesu kallavāḷaputtagāme āyasmato mahāmoggallānassa sammukhe pāturahosi. Nisīdi bhagavā paññatte āsane. Nisajja kho bhagavā āyasmantaṃ mahāmoggallānaṃ etadavoca –

『『Pacalāyasi no tvaṃ, moggallāna, pacalāyasi no tvaṃ, moggallānā』』ti? 『『Evaṃ, bhante』』 . 『『Tasmātiha, moggallāna, yathāsaññissa te viharato taṃ middhaṃ okkamati, taṃ saññaṃ mā manasākāsi [mā manasikāsi (sī.), manasi kareyyāsi (syā.), manasākāsi (ka.)], taṃ saññaṃ mā bahulamakāsi [taṃ saññaṃ bahulaṃ kareyyāsi (syā.), taṃ saññaṃ bahulamakāsi (ka.)]. Ṭhānaṃ kho panetaṃ, moggallāna, vijjati yaṃ te evaṃ viharato taṃ middhaṃ pahīyetha』』.

『『No ce te evaṃ viharato taṃ middhaṃ pahīyetha, tato tvaṃ, moggallāna, yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakkeyyāsi anuvicāreyyāsi, manasā anupekkheyyāsi. Ṭhānaṃ kho panetaṃ vijjati yaṃ te evaṃ viharato taṃ middhaṃ pahīyetha.

『『No ce te evaṃ viharato taṃ middhaṃ pahīyetha, tato tvaṃ, moggallāna, yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ kareyyāsi. Ṭhānaṃ kho panetaṃ vijjati yaṃ te evaṃ viharato taṃ middhaṃ pahīyetha.

『『No ce te evaṃ viharato taṃ middhaṃ pahīyetha, tato tvaṃ, moggallāna, ubho kaṇṇasotāni āviñcheyyāsi [āviñjeyyāsi (sī. syā.)], pāṇinā gattāni anumajjeyyāsi. Ṭhānaṃ kho panetaṃ vijjati yaṃ te evaṃ viharato taṃ middhaṃ pahīyetha.

『『No ce te evaṃ viharato taṃ middhaṃ pahīyetha, tato tvaṃ, moggallāna, uṭṭhāyāsanā udakena akkhīni anumajjitvā [paniñjitvā (ka.)] disā anuvilokeyyāsi , nakkhattāni tārakarūpāni ullokeyyāsi. Ṭhānaṃ kho panetaṃ vijjati yaṃ te evaṃ viharato taṃ middhaṃ pahīyetha.

『『No ce te evaṃ viharato taṃ middhaṃ pahīyetha, tato tvaṃ, moggallāna, ālokasaññaṃ manasi kareyyāsi, divāsaññaṃ adhiṭṭhaheyyāsi – yathā divā tathā rattiṃ yathā rattiṃ tathā divā. Iti vivaṭena [vivaṭṭena (syā.), middhavigatena (ka.)] cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveyyāsi. Ṭhānaṃ kho panetaṃ vijjati yaṃ te evaṃ viharato taṃ middhaṃ pahīyetha.

『『No ce te evaṃ viharato taṃ middhaṃ pahīyetha, tato tvaṃ, moggallāna, pacchāpuresaññī [pacchāpure tathāsaññī (katthaci)] caṅkamaṃ adhiṭṭhaheyyāsi antogatehi indriyehi abahigatena mānasena. Ṭhānaṃ kho panetaṃ vijjati yaṃ te evaṃ viharato taṃ middhaṃ pahīyetha.

『『No ce te evaṃ viharato taṃ middhaṃ pahīyetha, tato tvaṃ, moggallāna, dakkhiṇena passena sīhaseyyaṃ kappeyyāsi pāde pādaṃ accādhāya sato sampajāno uṭṭhānasaññaṃ manasi karitvā. Paṭibuddhena ca [paṭibuddheneva (syā.)] te, moggallāna, khippaññeva paccuṭṭhātabbaṃ – 『na seyyasukhaṃ na passasukhaṃ na middhasukhaṃ anuyutto viharissāmī』ti. Evañhi te, moggallāna, sikkhitabbaṃ.

『『Tasmātiha, moggallāna, evaṃ sikkhitabbaṃ – 『na uccāsoṇḍaṃ paggahetvā kulāni upasaṅkamissāmī』ti. Evañhi te, moggallāna, sikkhitabbaṃ. Sace, moggallāna, bhikkhu uccāsoṇḍaṃ paggahetvā kulāni upasaṅkamati, santi hi, moggallāna, kulesu kiccakaraṇīyāni. Yehi manussā āgataṃ bhikkhuṃ na manasi karonti, tatra bhikkhussa evaṃ hoti – 『kosu nāma idāni maṃ imasmiṃ kule paribhindi, virattarūpā dānime mayi manussā』ti. Itissa alābhena maṅkubhāvo, maṅkubhūtassa uddhaccaṃ, uddhatassa asaṃvaro, asaṃvutassa ārā cittaṃ samādhimhā.

如是我聞。一時，世尊住在跋祇國的須摩羅山市鹿野苑的貝薩咖羅林中。那時，尊者大目犍連在摩揭陀國的咖拉瓦羅子村打瞌睡而坐。世尊以清凈超人的天眼，見到尊者大目犍連在摩揭陀國的咖拉瓦羅子村打瞌睡而坐。見已，就如同強壯之人伸展彎曲的手臂，或彎曲伸展的手臂那樣，世尊從跋祇國的須摩羅山市鹿野苑的貝薩咖羅林消失，出現在摩揭陀國的咖拉瓦羅子村尊者大目犍連面前。世尊坐在準備好的座位上。坐下後，世尊對尊者大目犍連說： "目犍連，你在打瞌睡嗎？目犍連，你在打瞌睡嗎？""是的，大德。""那麼，目犍連，當你住于某種想，昏睡來臨時，不要作意那種想，不要多作那種想。目犍連，這樣住時，你的昏睡可能會消失。" "如果這樣住時，你的昏睡還不消失，那麼目犍連，你應該如所聞、如所學地在心中思維、觀察法，以意思惟。這樣住時，你的昏睡可能會消失。" "如果這樣住時，你的昏睡還不消失，那麼目犍連，你應該詳細地誦讀如所聞、如所學的法。這樣住時，你的昏睡可能會消失。" "如果這樣住時，你的昏睡還不消失，那麼目犍連，你應該拉扯兩耳，用手按摩身體。這樣住時，你的昏睡可能會消失。" "如果這樣住時，你的昏睡還不消失，那麼目犍連，你應該從座位起來，用水擦眼睛，環顧四方，仰望星宿。這樣住時，你的昏睡可能會消失。" "如果這樣住時，你的昏睡還不消失，那麼目犍連，你應該作意光明想，確立白晝想——如白晝般的夜晚，如夜晚般的白晝。如是以開放、無遮蔽的心修習明亮的心。這樣住時，你的昏睡可能會消失。" "如果這樣住時，你的昏睡還不消失，那麼目犍連，你應該確立前後想經行，攝護諸根，心不外散。這樣住時，你的昏睡可能會消失。" "如果這樣住時，你的昏睡還不消失，那麼目犍連，你應該以右脅而臥，足足相疊，具念正知，作意起身想。目犍連，醒來時應該迅速起身，想著：'我不要沉溺於躺臥之樂、倚靠之樂、睡眠之樂。'目犍連，你應該這樣學。" "因此，目犍連，你應該這樣學：'我不會高舉鼻子去親近諸家。'目犍連，你應該這樣學。目犍連，如果比丘高舉鼻子去親近諸家，在家人有許多事務要做，他們可能不會注意到來訪的比丘。這時比丘會想：'現在是誰在這家中敗壞了我的名聲？這些人對我似乎變得疏離了。'因此他會因未得而苦惱，苦惱則掉舉，掉舉則不攝護，不攝護則心遠離三昧。"

『『Tasmātiha, moggallāna, evaṃ sikkhitabbaṃ – 『na viggāhikakathaṃ kathessāmī』ti. Evañhi te, moggallāna, sikkhitabbaṃ. Viggāhikāya, moggallāna, kathāya sati kathābāhullaṃ pāṭikaṅkhaṃ, kathābāhulle sati uddhaccaṃ, uddhatassa asaṃvaro, asaṃvutassa ārā cittaṃ samādhimhā [nāhaṃ moggalāna sabbeheva samaggaṃ vaṇṇayāmi gahaṭṭhehi. pabbajitehi kho ahaṃ moggallāna samaggaṃ vaṇṇayāmi (ka.)]. Nāhaṃ, moggallāna, sabbeheva saṃsaggaṃ vaṇṇayāmi. Na panāhaṃ , moggallāna, sabbeheva saṃsaggaṃ na vaṇṇayāmi. Sagahaṭṭhapabbajitehi kho ahaṃ, moggallāna, saṃsaggaṃ na vaṇṇayāmi [nāhaṃ moggallāna sabbeheva samaggaṃ vaṇṇayāmi gahaṭṭhehi, pabbajitehi kho ahaṃ moggallāna samaggaṃ vaṇṇayāmi (ka.)]. Yāni ca kho tāni senāsanāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni [manussarāhaseyyakāni (sī. syā.)] paṭisallānasāruppāni tathārūpehi senāsanehi saṃsaggaṃ [samaggaṃ (ka.)] vaṇṇayāmī』』ti.

Evaṃ vutte āyasmā mahāmoggallāno bhagavantaṃ etadavoca – 『『kittāvatā nu kho, bhante, bhikkhu saṃkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussāna』』nti?

『『Idha, moggallāna, bhikkhuno sutaṃ hoti – 『sabbe dhammā nālaṃ abhinivesāyā』ti; evañcetaṃ, moggallāna, bhikkhuno sutaṃ hoti – 『sabbe dhammā nālaṃ abhinivesāyā』ti. So sabbaṃ dhammaṃ abhijānāti, sabbaṃ dhammaṃ abhiññāya sabbaṃ dhammaṃ parijānāti. Sabbaṃ dhammaṃ pariññāya yaṃkiñci vedanaṃ vediyati sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā. So tāsu vedanāsu aniccānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati. So tāsu vedanāsu aniccānupassī viharanto virāgānupassī viharanto nirodhānupassī viharanto paṭinissaggānupassī viharanto na kiñci [na ca kiñci (sī. syā. ka.) ma. ni. 1.390 passitabbaṃ] loke upādiyati, anupādiyaṃ na paritassati, aparitassaṃ paccattaṃyeva parinibbāyati. 『Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā』ti pajānāti. Ettāvatā kho, moggallāna, bhikkhu saṃkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussāna』』nti. Aṭṭhamaṃ.

Mettasuttaṃ

"因此，目犍連，你應該這樣學：'我不會說爭論之語。'目犍連，你應該這樣學。目犍連，有爭論之語時，可能會有過多的談話，有過多談話時則有掉舉，掉舉則不攝護，不攝護則心遠離三昧。目犍連，我不讚嘆與一切人交往。但是，目犍連，我也不是不讚嘆與一切人交往。我不讚嘆與在家人和出家人交往。但是那些住處寂靜、無噪音、遠離、適合人獨處、適合禪修的住處，我讚歎與這樣的住處交往。" 說此語時，尊者大目犍連對世尊說："大德，比丘如何能簡要地得到愛盡解脫，究竟圓滿，究竟安穩，究竟梵行，究竟究竟，為人天中最勝者？" "在此，目犍連，比丘聞知'一切法不應執著'；目犍連，比丘如是聞知'一切法不應執著'。他證知一切法，證知一切法后遍知一切法。遍知一切法后，無論他經歷何種感受——樂受、苦受或不苦不樂受，他都住于觀察這些感受的無常，住于觀察離貪，住于觀察滅盡，住于觀察舍離。當他如是住于觀察這些感受的無常，住于觀察離貪，住于觀察滅盡，住于觀察舍離時，他不執取世間的任何事物，不執取則不恐懼，不恐懼則自己證得涅槃。他了知：'生已盡，梵行已立，所作已辦，不受後有。'目犍連，這樣比丘就能簡要地得到愛盡解脫，究竟圓滿，究竟安穩，究竟梵行，究竟究竟，為人天中最勝者。"第八經。 9. 慈經

62.[itivu. 22 itivuttakepi] 『『Mā , bhikkhave, puññānaṃ bhāyittha. Sukhassetaṃ, bhikkhave , adhivacanaṃ yadidaṃ puññāni [yadidaṃ puññanti (sī.), yadidaṃ puññāni (ka.)]. Abhijānāmi kho panāhaṃ [bhikkhave dīgharattaṃ iṭṭhaṃ (syā.), bhikkhave dīgharattaṃ puññānaṃ iṭṭhaṃ (?)], bhikkhave, dīgharattaṃ katānaṃ puññānaṃ dīgharattaṃ iṭṭhaṃ [bhikkhave dīgharattaṃ iṭṭhaṃ (syā.), bhikkhave dīgharattaṃ puññānaṃ iṭṭhaṃ (?)] kantaṃ manāpaṃ vipākaṃ paccanubhūtaṃ. Satta vassāni mettaṃ cittaṃ bhāvesiṃ . Satta vassāni mettaṃ cittaṃ bhāvetvā satta saṃvaṭṭavivaṭṭakappe nayimaṃ lokaṃ punāgamāsiṃ. Saṃvaṭṭamāne sudāhaṃ [saṃvaṭṭamānassudāhaṃ (ka.)], bhikkhave, loke ābhassarūpago homi, vivaṭṭamāne loke suññaṃ brahmavimānaṃ upapajjāmi.

『『Tatra sudaṃ, bhikkhave, brahmā homi mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī. Chattiṃsakkhattuṃ kho panāhaṃ, bhikkhave, sakko ahosiṃ devānamindo; anekasatakkhattuṃ rājā ahosiṃ cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. Tassa mayhaṃ, bhikkhave, imāni satta ratanāni ahesuṃ, seyyathidaṃ – cakkaratanaṃ, hatthiratanaṃ, assaratanaṃ, maṇiratanaṃ, itthiratanaṃ, gahapatiratanaṃ, pariṇāyakaratanameva sattamaṃ. Parosahassaṃ kho pana me, bhikkhave, puttā ahesuṃ sūrā vīraṅgarūpā parasenappamaddanā. So imaṃ pathaviṃ sāgarapariyantaṃ adaṇḍena asatthena dhammena abhivijiya ajjhāvasi』』nti [ajjhāvasanti (syā.) ajjhāvasati (sī. ka.)].

『『Passa puññānaṃ vipākaṃ, kusalānaṃ sukhesino [sukhesinaṃ (sī.)];

Mettaṃ cittaṃ vibhāvetvā, satta vassāni bhikkhavo [bhikkhave (ka.)];

Sattasaṃvaṭṭavivaṭṭakappe , nayimaṃ lokaṃ punāgamiṃ [punāgamaṃ (syā.)].

『『Saṃvaṭṭamāne lokamhi, homi ābhassarūpago;

Vivaṭṭamāne lokasmiṃ, suññabrahmūpago ahuṃ.

『『Sattakkhattuṃ mahābrahmā, vasavattī tadā ahuṃ;

Chattiṃsakkhattuṃ devindo, devarajjamakārayiṃ.

『『Cakkavattī ahuṃ rājā, jambumaṇḍassa [jambudīpassa (sī.), jambusaṇḍassa (syā.)] issaro;

Muddhāvasitto [muddhābhisitto (ka.)] khattiyo, manussādhipatī ahuṃ.

『『Adaṇḍena asatthena, vijeyya pathaviṃ imaṃ;

Asāhasena kammena [dhammena (sī. syā.)], samena anusāsi taṃ.

『『Dhammena rajjaṃ kāretvā, asmiṃ pathavimaṇḍale;

Mahaddhane mahābhoge, aḍḍhe ajāyihaṃ kule.

『『Sabbakāmehi sampanne [sampuṇṇe (ka.)], ratanehi ca sattahi;

Buddhā saṅgāhakā loke, tehi etaṃ sudesitaṃ.

『『Eso hetu mahantassa, pathabyo me na vipajjati [esa hetu mahantassa, puthabyo yena vuccati (sī. syā.)];

Pahūtavittūpakaraṇo, rājā hoti [homi (sī. syā.)] patāpavā.

『『Iddhimā yasavā hoti [homi (sī. syā.)], jambumaṇḍassa [jambusaṇḍassa (sī. syā.)] issaro;

Ko sutvā nappasīdeyya, api kaṇhābhijātiyo.

『『Tasmā hi attakāmena [atthakāmena (syā. ka.)], mahattamabhikaṅkhatā;

Saddhammo garukātabbo, saraṃ buddhānasāsana』』nti. navamaṃ;

Bhariyāsuttaṃ
"比丘們，不要畏懼功德。比丘們，功德是快樂的同義語。比丘們，我親身證知長時期所作功德的長期可意、可愛、可悅、善果報。我修習慈心七年。修習慈心七年後，七個世界成壞劫中我都不再返回這個世界。比丘們，在世界壞滅時我生於光音天，在世界形成時我生於空梵天宮。比丘們，在那裡我成為大梵天，征服者不被征服者，全見者，自在者。比丘們，我三十六次成為天帝釋；數百次成為轉輪聖王，是如法的法王，統御四方，得到國土安穩，具足七寶。比丘們，我具有這七寶，即：輪寶、象寶、馬寶、摩尼寶、女寶、居士寶、主兵臣寶為第七。比丘們，我有超過一千個兒子，都是勇猛、英武、能摧毀敵軍的。他以非暴力、非武力而以正法征服這四海之內的大地而統治。" "看功德的果報，求樂者的善果；修習慈心七年，比丘們要知曉；七個世界成壞，不再返此世間。世界正壞滅時，我生光音天上；世界正形成時，我生空梵天宮。七次為大梵天，我為自在天主；三十六次天帝，掌管天界王權。我為轉輪聖王，瞻部洲的君主；灌頂剎帝利族，成為人中之主。無杖亦無刀劍，征服這片大地；以無暴力之業，平等地治理它。以正法治王國，於此地輪之上；生於大財大富，富裕高貴家族。具足一切欲樂，及此七種寶物；諸佛世間導師，皆善說此教法。此為大地之因，我的大地不失；擁有諸多資財，成為威嚴國王。具大神通威德，瞻部洲的君主；誰聞不生凈信，即使是下賤種。是故求自利者，希求偉大成就；應當尊重正法，憶持佛陀教誨。"第九經。
妻子經
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena anāthapiṇḍikassa gahapatissa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Tena kho pana samayena anāthapiṇḍikassa gahapatissa nivesane manussā uccāsaddā mahāsaddā honti. Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca –

『『Kiṃ nu te, gahapati, nivesane manussā uccāsaddā mahāsaddā kevaṭṭā maññe macchavilope』』ti? 『『Ayaṃ, bhante, sujātā gharasuṇhā aḍḍhakulā ānītā. Sā neva sassuṃ ādiyati, na sasuraṃ ādiyati, na sāmikaṃ ādiyati, bhagavantampi na sakkaroti na garuṃ karoti na māneti na pūjetī』』ti.

Atha kho bhagavā sujātaṃ gharasuṇhaṃ āmantesi – 『『ehi, sujāte』』ti! 『『Evaṃ, bhante』』ti kho sujātā gharasuṇhā bhagavato paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho sujātaṃ gharasuṇhaṃ bhagavā etadavoca –

『『Satta kho imā, sujāte, purisassa bhariyāyo. Katamā satta? Vadhakasamā, corīsamā, ayyasamā, mātāsamā, bhaginīsamā, sakhīsamā, dāsīsamā. Imā kho, sujāte, satta purisassa bhariyāyo. Tāsaṃ tvaṃ katamā』』ti? 『『Na kho ahaṃ [nāhaṃ (syā.)], bhante, imassa bhagavatā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāmi. Sādhu me, bhante, bhagavā tathā dhammaṃ desetu yathāhaṃ imassa bhagavatā saṃkhittena bhāsitassa vitthārena atthaṃ jāneyya』』nti. 『『Tena hi, sujāte, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī』』ti. 『『Evaṃ, bhante』』ti kho sujātā gharasuṇhā bhagavato paccassosi. Bhagavā etadavoca –

『『Paduṭṭhacittā ahitānukampinī,

Aññesu rattā atimaññate patiṃ;

Dhanena kītassa vadhāya ussukā,

Yā evarūpā purisassa bhariyā;

『Vadhā ca bhariyā』ti ca sā pavuccati.

『『Yaṃ itthiyā vindati sāmiko dhanaṃ,

Sippaṃ vaṇijjañca kasiṃ adhiṭṭhahaṃ;

Appampi tassa apahātumicchati,

Yā evarūpā purisassa bhariyā;

『Corī ca bhariyā』ti ca sā pavuccati.

『『Akammakāmā alasā mahagghasā,

Pharusā ca caṇḍī duruttavādinī;

Uṭṭhāyakānaṃ abhibhuyya vattati,

Yā evarūpā purisassa bhariyā;

『Ayyā ca bhariyā』ti ca sā pavuccati.

『『Yā sabbadā hoti hitānukampinī,

Mātāva puttaṃ anurakkhate patiṃ;

Tato dhanaṃ sambhatamassa rakkhati,

Yā evarūpā purisassa bhariyā;

『Mātā ca bhariyā』ti ca sā pavuccati.

『『Yathāpi jeṭṭhā bhaginī kaniṭṭhakā [kaṇiṭṭhā (sī.), kaniṭṭhā (syā.)],

Sagāravā hoti sakamhi sāmike;

Hirīmanā bhattuvasānuvattinī,

Yā evarūpā purisassa bhariyā;『Bhaginī ca bhariyā』ti ca sā pavuccati.

『『Yācīdha disvāna patiṃ pamodati,

Sakhī sakhāraṃva cirassamāgataṃ;

Koleyyakā sīlavatī patibbatā,

Yā evarūpā purisassa bhariyā;

『Sakhī ca bhariyā』ti ca sā pavuccati.

『『Akkuddhasantā vadhadaṇḍatajjitā,

Aduṭṭhacittā patino titikkhati;

Akkodhanā bhattuvasānuvattinī,

Yā evarūpā purisassa bhariyā;

『Dāsī ca bhariyā』ti ca sā pavuccati.

『『Yācīdha bhariyā vadhakāti vuccati,

『Corī ca ayyā』ti ca yā pavuccati;

Dussīlarūpā pharusā anādarā,

Kāyassa bhedā nirayaṃ vajanti tā.

『『Yācīdha mātā bhaginī sakhīti ca,

『Dāsī ca bhariyā』ti ca sā pavuccati;

Sīle ṭhitattā cirarattasaṃvutā,

Kāyassa bhedā sugatiṃ vajanti tā』』ti.

『『Imā kho, sujāte, satta purisassa bhariyāyo. Tāsaṃ tvaṃ katamā』』ti? 『『Ajjatagge maṃ, bhante, bhagavā dāsīsamaṃ sāmikassa bhariyaṃ dhāretū』』ti. Dasamaṃ.

Kodhanasuttaṃ
一時，世尊在晨早時分著衣持缽，往詣給孤獨長者的住所。到達后，坐在準備好的座位上。那時，給孤獨長者家中人們高聲喧鬧。於是給孤獨長者來到世尊處，禮敬世尊后，坐在一旁。世尊對坐在一旁的給孤獨長者說： "長者，為什麼你家中的人如此高聲喧鬧，就像漁夫在捕魚時一樣？""大德，這是媳婦善生，她來自富裕家庭。她不尊重婆婆，不尊重公公，不尊重丈夫，也不恭敬、尊重、尊崇、供養世尊。" 於是世尊呼喚善生媳婦說："善生，來這裡！""是的，大德。"善生媳婦回答世尊后，來到世尊處，禮敬世尊后，坐在一旁。世尊對坐在一旁的善生媳婦說： "善生，男人有七種妻子。是哪七種？如殺手者，如盜賊者，如主人者，如母親者，如姐妹者，如朋友者，如婢女者。善生，這就是男人的七種妻子。你是其中哪一種？""大德，我不瞭解世尊簡要所說的詳細含義。請世尊為我說法，使我能瞭解世尊簡要所說的詳細含義。""那麼，善生，你仔細聽，好好作意，我要說了。""是的，大德。"善生媳婦回答世尊。世尊說： "心懷惡意不念利，貪戀他人輕視夫；謀求殺害買主命，此類女子為夫妻；稱之為'殺手妻'也。丈夫辛勞所得財，手藝商賈或耕種；即使微少欲竊取，此類女子為夫妻；稱之為'盜賊妻'也。懶惰不事業貪食，粗暴兇惡語惡毒；壓制一切勤勞者，此類女子為夫妻；稱之為'主人妻'也。常懷慈念為利益，如母護子護丈夫；守護夫婿所積財，此類女子為夫妻；稱之為'母親妻'也。如同姐姐對幼弟，恭敬對待其丈夫；謙遜隨順夫意願，此類女子為夫妻；稱之為'姐妹妻'也。見到丈夫心歡喜，如友重逢久別時；善良具德貞節者，此類女子為夫妻；稱之為'朋友妻'也。受打受罵不生嗔，心無惡意忍丈夫；無瞋隨順夫意願，此類女子為夫妻；稱之為'婢女妻'也。此處稱為殺手妻，盜賊及主人妻者；品行不端粗暴者，身壞命終墮地獄。此處稱為母親妻，姐妹朋友婢女者；持戒長期守護者，身壞命終生善趣。" "善生，這就是男人的七種妻子。你是其中哪一種？""大德，從今日起，愿世尊認為我是如婢女般的妻子。"第十經。
忿怒經
『『Sattime , bhikkhave, dhammā sapattakantā sapattakaraṇā kodhanaṃ āgacchanti itthiṃ vā purisaṃ vā. Katame satta? Idha, bhikkhave, sapatto sapattassa evaṃ icchati – 『aho vatāyaṃ dubbaṇṇo assā』ti! Taṃ kissa hetu? Na, bhikkhave, sapatto sapattassa vaṇṇavatāya nandati. Kodhanoyaṃ [kodhanāyaṃ (ka.)], bhikkhave, purisapuggalo kodhābhibhūto kodhapareto, kiñcāpi so hoti sunhāto suvilitto kappitakesamassu odātavatthavasano [odātavasano (ka.)]; atha kho so dubbaṇṇova hoti kodhābhibhūto. Ayaṃ, bhikkhave, paṭhamo dhammo sapattakanto sapattakaraṇo kodhanaṃ āgacchati itthiṃ vā purisaṃ vā.

『『Puna caparaṃ, bhikkhave, sapatto sapattassa evaṃ icchati – 『aho vatāyaṃ dukkhaṃ sayeyyā』ti! Taṃ kissa hetu? Na, bhikkhave, sapatto sapattassa sukhaseyyāya nandati. Kodhanoyaṃ, bhikkhave, purisapuggalo kodhābhibhūto kodhapareto, kiñcāpi so pallaṅke seti gonakatthate paṭalikatthate kadalimigapavarapaccattharaṇe sauttaracchade ubhatolohitakūpadhāne; atha kho so dukkhaññeva seti kodhābhibhūto. Ayaṃ, bhikkhave, dutiyo dhammo sapattakanto sapattakaraṇo kodhanaṃ āgacchati itthiṃ vā purisaṃ vā.

『『Puna caparaṃ, bhikkhave, sapatto sapattassa evaṃ icchati – 『aho vatāyaṃ na pacurattho assā』ti! Taṃ kissa hetu? Na, bhikkhave, sapatto sapattassa pacuratthatāya nandati . Kodhanoyaṃ , bhikkhave, purisapuggalo kodhābhibhūto kodhapareto, anatthampi gahetvā 『attho me gahito』ti maññati , atthampi gahetvā 『anattho me gahito』ti maññati. Tassime dhammā aññamaññaṃ vipaccanīkā gahitā dīgharattaṃ ahitāya dukkhāya saṃvattanti kodhābhibhūtassa. Ayaṃ, bhikkhave, tatiyo dhammo sapattakanto sapattakaraṇo kodhanaṃ āgacchati itthiṃ vā purisaṃ vā.

『『Puna caparaṃ, bhikkhave, sapatto sapattassa evaṃ icchati – 『aho vatāyaṃ na bhogavā assā』ti! Taṃ kissa hetu? Na, bhikkhave, sapatto sapattassa bhogavatāya nandati. Kodhanassa, bhikkhave, purisapuggalassa kodhābhibhūtassa kodhaparetassa, yepissa te honti bhogā uṭṭhānavīriyādhigatā bāhābalaparicitā sedāvakkhittā dhammikā dhammaladdhā, tepi rājāno rājakosaṃ pavesenti kodhābhibhūtassa. Ayaṃ, bhikkhave, catuttho dhammo sapattakanto sapattakaraṇo kodhanaṃ āgacchati itthiṃ vā purisaṃ vā.

『『Puna caparaṃ, bhikkhave, sapatto sapattassa evaṃ icchati – 『aho vatāyaṃ na yasavā assā』ti! Taṃ kissa hetu? Na, bhikkhave, sapatto sapattassa yasavatāya nandati. Kodhanoyaṃ, bhikkhave, purisapuggalo kodhābhibhūto kodhapareto, yopissa so hoti yaso appamādādhigato, tamhāpi dhaṃsati kodhābhibhūto. Ayaṃ, bhikkhave, pañcamo dhammo sapattakanto sapattakaraṇo kodhanaṃ āgacchati itthiṃ vā purisaṃ vā.

『『Puna caparaṃ, bhikkhave, sapatto sapattassa evaṃ icchati – 『aho vatāyaṃ na mittavā assā』ti! Taṃ kissa hetu? Na, bhikkhave, sapatto sapattassa mittavatāya nandati. Kodhanaṃ, bhikkhave, purisapuggalaṃ kodhābhibhūtaṃ kodhaparetaṃ, yepissa te honti mittāmaccā ñātisālohitā, tepi ārakā parivajjanti kodhābhibhūtaṃ. Ayaṃ, bhikkhave, chaṭṭho dhammo sapattakanto sapattakaraṇo kodhanaṃ āgacchati itthiṃ vā purisaṃ vā.

『『Puna caparaṃ, bhikkhave, sapatto sapattassa evaṃ icchati – 『aho vatāyaṃ kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyyā』ti! Taṃ kissa hetu? Na, bhikkhave, sapatto sapattassa sugatigamane nandati. Kodhanoyaṃ, bhikkhave, purisapuggalo kodhābhibhūto kodhapareto kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati. So kāyena duccaritaṃ caritvā vācāya…pe… kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati kodhābhibhūto. Ayaṃ, bhikkhave, sattamo dhammo sapattakanto sapattakaraṇo kodhanaṃ āgacchati itthiṃ vā purisaṃ vā. Ime kho, bhikkhave, satta dhammā sapattakantā sapattakaraṇā kodhanaṃ āgacchanti itthiṃ vā purisaṃ vā』』ti.

『『Kodhano dubbaṇṇo hoti, atho dukkhampi seti so;

Atho atthaṃ gahetvāna, anatthaṃ adhipajjati [adhigacchati (sī.), paṭipajjati (syā.)].

"比丘們，有這七法是敵人所愿，能造敵人，會降臨到忿怒的女人或男人身上。是哪七法？在此，比丘們，敵人這樣希望敵人：'啊，愿他變得醜陋！'這是為什麼？比丘們，敵人不喜歡敵人容貌美好。比丘們，這忿怒的人，被忿怒征服，被忿怒纏縛，即使他沐浴清潔，塗抹香料，修剪鬚髮，穿著白衣，但被忿怒征服時，他就變得醜陋。比丘們，這是第一法，是敵人所愿，能造敵人，會降臨到忿怒的女人或男人身上。複次，比丘們，敵人這樣希望敵人：'啊，愿他睡得不安！'這是為什麼？比丘們，敵人不喜歡敵人安眠。比丘們，這忿怒的人，被忿怒征服，被忿怒纏縛，即使他睡在鋪設長毛毯、花毯、鹿皮、紅白傘蓋、兩端有紅枕的座椅上，但被忿怒征服時，他只能睡得痛苦。比丘們，這是第二法，是敵人所愿，能造敵人，會降臨到忿怒的女人或男人身上。複次，比丘們，敵人這樣希望敵人：'啊，愿他不得利益！'這是為什麼？比丘們，敵人不喜歡敵人獲得利益。比丘們，這忿怒的人，被忿怒征服，被忿怒纏縛，得到不利以為是利，得到利益以為是不利。這些互相對立的事物被他執取后，長期導致不利與痛苦，因為他被忿怒征服。比丘們，這是第三法，是敵人所愿，能造敵人，會降臨到忿怒的女人或男人身上。複次，比丘們，敵人這樣希望敵人：'啊，愿他沒有財富！'這是為什麼？比丘們，敵人不喜歡敵人富有。比丘們，這忿怒的人，被忿怒征服，被忿怒纏縛，他通過勤奮努力，臂力勞作，汗水換來的如法所得財富，也會被國王沒收入庫，因為他被忿怒征服。比丘們，這是第四法，是敵人所愿，能造敵人，會降臨到忿怒的女人或男人身上。複次，比丘們，敵人這樣希望敵人：'啊，愿他沒有名聲！'這是為什麼？比丘們，敵人不喜歡敵人有名聲。比丘們，這忿怒的人，被忿怒征服，被忿怒纏縛，他通過不放逸獲得的名聲，也會因被忿怒征服而失去。比丘們，這是第五法，是敵人所愿，能造敵人，會降臨到忿怒的女人或男人身上。複次，比丘們，敵人這樣希望敵人：'啊，愿他沒有朋友！'這是為什麼？比丘們，敵人不喜歡敵人有朋友。比丘們，這忿怒的人，被忿怒征服，被忿怒纏縛，他的朋友、同僚、親戚、血親都會遠離他，因為他被忿怒征服。比丘們，這是第六法，是敵人所愿，能造敵人，會降臨到忿怒的女人或男人身上。複次，比丘們，敵人這樣希望敵人：'啊，愿他身壞命終后，往生惡趣、惡道、墮處、地獄！'這是為什麼？比丘們，敵人不喜歡敵人往生善趣。比丘們，這忿怒的人，被忿怒征服，被忿怒纏縛，身行惡行，語行惡行，意行惡行。他身行惡行、語行......身壞命終后，往生惡趣、惡道、墮處、地獄，因為他被忿怒征服。比丘們，這是第七法，是敵人所愿，能造敵人，會降臨到忿怒的女人或男人身上。比丘們，這七法是敵人所愿，能造敵人，會降臨到忿怒的女人或男人身上。" "忿怒者變醜陋，而且睡不安；得利以為害，反而趨不利。"

『『Tato kāyena vācāya, vadhaṃ katvāna kodhano;

Kodhābhibhūto puriso, dhanajāniṃ nigacchati.

『『Kodhasammadasammatto , āyasakyaṃ [āyasakkhaṃ (syā.)] nigacchati;

Ñātimittā suhajjā ca, parivajjanti kodhanaṃ.

[itivu. 88 itivuttakepi] 『『Anatthajanano kodho, kodho cittappakopano;

Bhayamantarato jātaṃ, taṃ jano nāvabujjhati.

『『Kuddho atthaṃ na jānāti, kuddho dhammaṃ na passati;

Andhatamaṃ tadā hoti, yaṃ kodho sahate naraṃ.

『『Yaṃ kuddho uparodheti, sukaraṃ viya dukkaraṃ;

Pacchā so vigate kodhe, aggidaḍḍhova tappati.

『『Dummaṅkuyaṃ padasseti [sadasseti (sī.), paṭhamaṃ dasseti (syā.)], dhūmaṃ dhūmīva pāvako;

Yato patāyati kodho, yena kujjhanti mānavā.

『『Nāssa hirī na ottappaṃ [na assa hirī ottappañca (ka.)], na vāco hoti gāravo;

Kodhena abhibhūtassa, na dīpaṃ hoti kiñcanaṃ.

『『Tapanīyāni kammāni, yāni dhammehi ārakā;

Tāni ārocayissāmi, taṃ suṇātha yathā tathaṃ.

『『Kuddho hi pitaraṃ hanti, hanti kuddho samātaraṃ;

Kuddho hi brāhmaṇaṃ hanti, hanti kuddho puthujjanaṃ.

『『Yāya mātu bhato poso, imaṃ lokaṃ avekkhati;

Tampi pāṇadadiṃ santiṃ, hanti kuddho puthujjano.

『『Attūpamā hi te sattā, attā hi paramo [paramaṃ (sī. syā.)] piyo;

Hanti kuddho puthuttānaṃ, nānārūpesu mucchito.

『『Asinā hanti attānaṃ, visaṃ khādanti mucchitā;

Rajjuyā bajjha mīyanti, pabbatāmapi kandare.

『『Bhūnahaccāni [bhūtahaccāni (sī. syā.)] kammāni, attamāraṇiyāni ca;

Karontā nāvabujjhanti [karonto nāvabujjhati (ka.)], kodhajāto parābhavo.

『『Itāyaṃ kodharūpena, maccupāso guhāsayo;

Taṃ damena samucchinde, paññāvīriyena diṭṭhiyā.

『『Yathā metaṃ [ekametaṃ (syā.), ekametaṃ (sī.)] akusalaṃ, samucchindetha paṇḍito;

Tatheva dhamme sikkhetha, mā no dummaṅkuyaṃ ahu.

『『Vītakodhā anāyāsā, vītalobhā anussukā [anissukā (sī. syā.) tadaṭṭhakathāsu pana 『『anussukā』』 tveva dissati];

Dantā kodhaṃ pahantvāna, parinibbanti anāsavā』』ti [parinibbissathanāsavāti (syā.), parinibbiṃsu anāsavāti (ka.)]. ekādasamaṃ;

Abyākatavaggo chaṭṭho.

"因忿怒身口行，暴戾多行害；忿怒所征服者，損失諸財產。忿怒迷醉者，必定喪聲譽；親朋及友人，遠離忿怒者。忿怒生不利，忿怒亂此心；內生諸恐怖，眾人不覺知。忿怒不知利，忿怒不見法；如入黑暗中，為忿所征服。忿者所毀壞，難如同易做；后忿消散時，如火燒般苦。顯現惡徵兆，如火生黑煙；忿怒從此生，由此人生嗔。無愧亦無懼，言語無尊敬；為忿所征服，無有何光明。今說諸惡業，遠離諸善法；汝等且聽聞，如實所宣說。忿者殺其父，忿者殺其母；忿者殺婆羅門，忿者殺凡夫。養育視世界，施命之慈母；凡夫被忿使，竟殺此聖母。眾生皆如己，自身最可愛；迷惑忿怒者，以種種形害。以劍自殺身，迷惑服毒藥；以繩自縊死，跳崖入深谷。害生殺自己，作諸惡業者；不知由忿生，終歸於毀滅。此忿怒形狀，如魔藏深窟；以調伏斷除，以慧力見解。如智者斷除，如是不善法；如是學諸法，莫生惡徵兆。離忿無煩惱，離貪無嫉妒；調伏斷忿怒，無漏般涅槃。"第十一經。無記品第六。

Tassuddānaṃ –

Abyākato purisagati, tissa sīha arakkhiyaṃ;

Kimilaṃ satta pacalā, mettā bhariyā kodhekādasāti.

我來為您翻譯這段巴利語內容。這是一個偈頌概要（uddāna）：其中概要如下 - 未記說與人之趣，帝須與獅不守護；祇摩羅七與睡眠，慈心妻子忿怒十一。註：這是一個總頌，通常出現在經文結尾，用來概括前面內容的主題。每個詞都代表了一個章節或故事的關鍵詞。這種總頌的作用是幫助記憶整部經文的結構和內容。