B0102040707mahāvaggo（大品）

Mahāvaggo
Hirīottappasuttaṃ

65.[a. ni. 5.24, 168; 2.6.50] 『『Hirottappe , bhikkhave, asati hirottappavipannassa hatūpaniso hoti indriyasaṃvaro; indriyasaṃvare asati indriyasaṃvaravipannassa hatūpanisaṃ hoti sīlaṃ; sīle asati sīlavipannassa hatūpaniso hoti sammāsamādhi; sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṃ hoti yathābhūtañāṇadassanaṃ; yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo; nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṃ hoti vimuttiñāṇadassanaṃ. Seyyathāpi, bhikkhave, rukkho sākhāpalāsavipanno. Tassa papaṭikāpi na pāripūriṃ gacchati, tacopi pheggupi sāropi na pāripūriṃ gacchati. Evamevaṃ kho, bhikkhave, hirottappe asati hirottappavipannassa hatūpaniso hoti indriyasaṃvaro; indriyasaṃvare asati indriyasaṃvaravipannassa hatūpanisaṃ hoti sīlaṃ; sīle asati sīlavipannassa hatūpaniso hoti sammāsamādhi; sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṃ hoti yathābhūtañāṇadassanaṃ; yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo; nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṃ hoti vimuttiñāṇadassanaṃ.

『『Hirottappe, bhikkhave, sati hirottappasampannassa upanisasampanno hoti indriyasaṃvaro; indriyasaṃvare sati indriyasaṃvarasampannassa upanisasampannaṃ hoti sīlaṃ; sīle sati sīlasampannassa upanisasampanno hoti sammāsamādhi; sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṃ hoti yathābhūtañāṇadassanaṃ; yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo; nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṃ hoti vimuttiñāṇadassanaṃ. Seyyathāpi, bhikkhave, rukkho sākhāpalāsasampanno. Tassa papaṭikāpi pāripūriṃ gacchati, tacopi pheggupi sāropi pāripūriṃ gacchati . Evamevaṃ kho, bhikkhave, hirottappe sati hirottappasampannassa upanisasampanno hoti…pe… vimuttiñāṇadassana』』nti. Paṭhamaṃ.

Sattasūriyasuttaṃ
大品
慚愧經 65."諸比丘，當無慚愧時，對於失去慚愧者，其根律儀的基礎已毀；當無根律儀時，對於失去根律儀者，其戒的基礎已毀；當無戒時，對於失去戒者，其正定的基礎已毀；當無正定時，對於失去正定者，其如實知見的基礎已毀；當無如實知見時，對於失去如實知見者，其厭離離貪的基礎已毀；當無厭離離貪時，對於失去厭離離貪者，其解脫知見的基礎已毀。諸比丘，譬如一棵失去枝葉的樹，其嫩芽不能圓滿生長，樹皮、軟木、心材也不能圓滿生長。同樣地，諸比丘，當無慚愧時，對於失去慚愧者，其根律儀的基礎已毀；當無根律儀時，對於失去根律儀者，其戒的基礎已毀；當無戒時，對於失去戒者，其正定的基礎已毀；當無正定時，對於失去正定者，其如實知見的基礎已毀；當無如實知見時，對於失去如實知見者，其厭離離貪的基礎已毀；當無厭離離貪時，對於失去厭離離貪者，其解脫知見的基礎已毀。 "諸比丘，當有慚愧時，對於具足慚愧者，其根律儀具足基礎；當有根律儀時，對於具足根律儀者，其戒具足基礎；當有戒時，對於具足戒者，其正定具足基礎；當有正定時，對於具足正定者，其如實知見具足基礎；當有如實知見時，對於具足如實知見者，其厭離離貪具足基礎；當有厭離離貪時，對於具足厭離離貪者，其解脫知見具足基礎。諸比丘，譬如一棵具足枝葉的樹，其嫩芽能圓滿生長，樹皮、軟木、心材也能圓滿生長。同樣地，諸比丘，當有慚愧時，對於具足慚愧者，其根律儀具足基礎......乃至......解脫知見。"第一。
七日經
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā vesāliyaṃ viharati ambapālivane. Tatra kho bhagavā bhikkhū āmantesi – 『『bhikkhavo』』ti. 『『Bhadante』』ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

『『Aniccā , bhikkhave, saṅkhārā; adhuvā, bhikkhave, saṅkhārā; anassāsikā, bhikkhave, saṅkhārā. Yāvañcidaṃ, bhikkhave, alameva sabbasaṅkhāresu nibbindituṃ alaṃ virajjituṃ alaṃ vimuccituṃ.

『『Sineru, bhikkhave, pabbatarājā caturāsītiyojanasahassāni āyāmena, caturāsītiyojanasahassāni vitthārena, caturāsītiyojanasahassāni mahāsamudde ajjhogāḷho, caturāsītiyojanasahassāni mahāsamuddā accuggato. Hoti kho so, bhikkhave, samayo yaṃ kadāci karahaci dīghassa addhuno accayena bahūni vassāni bahūni vassasatāni bahūni vassasahassāni bahūni vassasatasahassāni devo na vassati. Deve kho pana, bhikkhave, avassante ye kecime bījagāmabhūtagāmā osadhitiṇavanappatayo te ussussanti visussanti, na bhavanti. Evaṃ aniccā, bhikkhave, saṅkhārā; evaṃ adhuvā, bhikkhave, saṅkhārā…pe… alaṃ vimuccituṃ.

『『Hoti kho so, bhikkhave, samayo yaṃ kadāci karahaci dīghassa addhuno accayena dutiyo sūriyo pātubhavati. Dutiyassa, bhikkhave, sūriyassa pātubhāvā yā kāci kunnadiyo kusobbhā [kussubbho (sī.), kussobbhā (syā.)] tā ussussanti visussanti, na bhavanti . Evaṃ aniccā, bhikkhave, saṅkhārā…pe… alaṃ vimuccituṃ.

『『Hoti kho so, bhikkhave, samayo yaṃ kadāci karahaci dīghassa addhuno accayena tatiyo sūriyo pātubhavati. Tatiyassa, bhikkhave, sūriyassa pātubhāvā yā kāci mahānadiyo, seyyathidaṃ – gaṅgā, yamunā, aciravatī, sarabhū, mahī, tā ussussanti visussanti, na bhavanti. Evaṃ aniccā, bhikkhave, saṅkhārā…pe… alaṃ vimuccituṃ.

『『Hoti kho so, bhikkhave, samayo yaṃ kadāci karahaci dīghassa addhuno accayena catuttho sūriyo pātubhavati. Catutthassa, bhikkhave, sūriyassa pātubhāvā ye te mahāsarā yato imā mahānadiyo pavattanti, seyyathidaṃ – anotattā, sīhapapātā, rathakārā, kaṇṇamuṇḍā, kuṇālā, chaddantā, mandākiniyā, tā ussussanti visussanti, na bhavanti. Evaṃ aniccā, bhikkhave, saṅkhārā…pe… alaṃ vimuccituṃ.

『『Hoti kho so, bhikkhave, samayo yaṃ kadāci karahaci dīghassa addhuno accayena pañcamo sūriyo pātubhavati. Pañcamassa, bhikkhave, sūriyassa pātubhāvā yojanasatikānipi mahāsamudde udakāni ogacchanti, dviyojanasatikānipi mahāsamudde udakāni ogacchanti, tiyojanasatikānipi, catuyojanasatikānipi, pañcayojanasatikānipi, chayojanasatikānipi, sattayojanasatikānipi mahāsamudde udakāni ogacchanti; sattatālampi mahāsamudde udakaṃ saṇṭhāti, chatālampi, pañcatālampi, catutālampi, titālampi, dvitālampi , tālamattampi mahāsamudde udakaṃ saṇṭhāti; sattaporisampi mahāsamudde udakaṃ saṇṭhāti, chaporisampi, pañcaporisampi, catuporisampi, tiporisampi, dviporisampi, porisampi [porisamattampi (syā.)], aḍḍhaporisampi, kaṭimattampi, jaṇṇukāmattampi, gopphakamattampi mahāsamudde udakaṃ saṇṭhāti. Seyyathāpi, bhikkhave, saradasamaye thullaphusitake deve vassante tattha tattha gopadesu [gopphakapadesesu (ka.)] udakāni ṭhitāni honti; evamevaṃ kho, bhikkhave, tattha tattha gopphakamattāni [gopadamattāni (sī. syā.)] mahāsamudde udakāni ṭhitāni honti. Pañcamassa, bhikkhave, sūriyassa pātubhāvā aṅgulipabbamattampi mahāsamudde udakaṃ na hoti. Evaṃ aniccā, bhikkhave, saṅkhārā…pe… alaṃ vimuccituṃ.

『『Hoti kho so, bhikkhave, samayo yaṃ kadāci karahaci dīghassa addhuno accayena chaṭṭho sūriyo pātubhavati. Chaṭṭhassa, bhikkhave, sūriyassa pātubhāvā ayañca mahāpathavī sineru ca pabbatarājā dhūmāyanti saṃdhūmāyanti sampadhūmāyanti [dhūpāyanti sandhūpāyanti sampadhūpāyanti (sī. syā.)]. Seyyathāpi, bhikkhave, kumbhakārapāko ālepito [ālimpito (sī. syā.)] paṭhamaṃ dhūmeti saṃdhūmeti sampadhūmeti; evamevaṃ kho, bhikkhave, chaṭṭhassa sūriyassa pātubhāvā ayañca mahāpathavī sineru ca pabbatarājā dhūmāyanti saṃdhūmāyanti sampadhūmāyanti. Evaṃ aniccā, bhikkhave, saṅkhārā…pe… alaṃ vimuccituṃ.

如是我聞：一時，世尊住在毗舍離（今印度比哈爾邦毗舍離）的庵婆波利園。在那裡，世尊召喚比丘們說："諸比丘。"那些比丘回答世尊說："尊者。"世尊如是說： "諸比丘，諸行無常；諸比丘，諸行不實；諸比丘，諸行不可依靠。諸比丘，這就足以對一切諸行生厭，足以離欲，足以解脫。 "諸比丘，須彌山王高八萬四千由旬，寬八萬四千由旬，沉入大海八萬四千由旬，超出大海八萬四千由旬。諸比丘，有這樣的時候，在經過長久的時間之後，或許很多年，很多百年，很多千年，很多十萬年，天不降雨。諸比丘，當天不降雨時，一切種子、植物、藥草、小樹、大樹都會枯萎乾涸，不復存在。諸比丘，如是諸行無常；諸比丘，如是諸行不實......乃至......足以解脫。 "諸比丘，有這樣的時候，在經過長久的時間之後，第二個太陽出現。諸比丘，當第二個太陽出現時，所有小河、小池都會枯萎乾涸，不復存在。諸比丘，如是諸行無常......乃至......足以解脫。 "諸比丘，有這樣的時候，在經過長久的時間之後，第三個太陽出現。諸比丘，當第三個太陽出現時，所有大河，即：恒河、閻牟那河、阿致羅伐底河、薩拉浮河、摩希河，都會枯萎乾涸，不復存在。諸比丘，如是諸行無常......乃至......足以解脫。 "諸比丘，有這樣的時候，在經過長久的時間之後，第四個太陽出現。諸比丘，當第四個太陽出現時，這些大河發源的大湖，即：無熱惱池、獅子跌落池、車制池、鏡面池、鳩那羅池、六牙池、曼陀基尼池，都會枯萎乾涸，不復存在。諸比丘，如是諸行無常......乃至......足以解脫。 "諸比丘，有這樣的時候，在經過長久的時間之後，第五個太陽出現。諸比丘，當第五個太陽出現時，大海中的水位下降一百由旬，下降二百由旬，下降三百由旬，下降四百由旬，下降五百由旬，下降六百由旬，下降七百由旬；大海中的水只剩下七棕櫚樹高，六棕櫚樹高，五棕櫚樹高，四棕櫚樹高，三棕櫚樹高，二棕櫚樹高，一棕櫚樹高；大海中的水只剩下七人高，六人高，五人高，四人高，三人高，二人高，一人高，半人高，腰高，膝高，踝高。諸比丘，就像在秋季下著大雨滴時，這裡那裡牛蹄印中有積水；同樣地，諸比丘，這裡那裡大海中只剩下踝高的水。當第五個太陽出現時，大海中連指節高的水都沒有了。諸比丘，如是諸行無常......乃至......足以解脫。 "諸比丘，有這樣的時候，在經過長久的時間之後，第六個太陽出現。諸比丘，當第六個太陽出現時，這大地和須彌山王都冒煙，升煙，遍煙。諸比丘，就像陶工窯被塗抹后先冒煙，升煙，遍煙；同樣地，諸比丘，當第六個太陽出現時，這大地和須彌山王都冒煙，升煙，遍煙。諸比丘，如是諸行無常......乃至......足以解脫。

『『Hoti kho so, bhikkhave, samayo yaṃ kadāci karahaci dīghassa addhuno accayena sattamo sūriyo pātubhavati. Sattamassa , bhikkhave, sūriyassa pātubhāvā ayañca mahāpathavī sineru ca pabbatarājā ādippanti pajjalanti ekajālā bhavanti. Imissā ca, bhikkhave, mahāpathaviyā sinerussa ca pabbatarājassa jhāyamānānaṃ dayhamānānaṃ acci vātena khittā yāva brahmalokāpi gacchati. Sinerussa, bhikkhave, pabbatarājassa jhāyamānassa dayhamānassa vinassamānassa mahatā tejokhandhena abhibhūtassa yojanasatikānipi kūṭāni palujjanti dviyojanasatikānipi, tiyojanasatikānipi, catuyojanasatikānipi, pañcayojanasatikānipi kūṭāni palujjanti. Imissā ca, bhikkhave, mahāpathaviyā sinerussa ca pabbatarājassa jhāyamānānaṃ dayhamānānaṃ neva chārikā paññāyati na masi. Seyyathāpi, bhikkhave, sappissa vā telassa vā jhāyamānassa dayhamānassa neva chārikā paññāyati na masi; evamevaṃ kho, bhikkhave, imissā ca mahāpathaviyā sinerussa ca pabbatarājassa jhāyamānānaṃ dayhamānānaṃ neva chārikā paññāyati na masi. Evaṃ aniccā, bhikkhave, saṅkhārā; evaṃ adhuvā, bhikkhave, saṅkhārā; evaṃ anassāsikā, bhikkhave, saṅkhārā. Yāvañcidaṃ, bhikkhave, alameva sabbasaṅkhāresu nibbindituṃ alaṃ virajjituṃ alaṃ vimuccituṃ.

『『Tatra, bhikkhave, ko mantā ko saddhātā – 『ayañca pathavī sineru ca pabbatarājā dayhissanti vinassissanti, na bhavissantī』ti aññatra diṭṭhapadehi?

[a. ni. 6.54;

"諸比丘，有這樣的時候，在經過長久的時間之後，第七個太陽出現。諸比丘，當第七個太陽出現時，這大地和須彌山王都燃燒，熾燃，成為一團火焰。諸比丘，當這大地和須彌山王燃燒、焚燒時，火焰被風吹起，甚至達到梵天界。諸比丘，當須彌山王燃燒、焚燒、毀壞，被巨大的火聚所征服時，一百由旬高的山峰崩塌，二百由旬高的，三百由旬高的，四百由旬高的，五百由旬高的山峰都崩塌。諸比丘，當這大地和須彌山王燃燒、焚燒時，既看不見灰燼，也看不見煤煙。諸比丘，就像酥油或油燃燒、焚燒時，既看不見灰燼，也看不見煤煙；同樣地，諸比丘，當這大地和須彌山王燃燒、焚燒時，既看不見灰燼，也看不見煤煙。諸比丘，如是諸行無常；諸比丘，如是諸行不實；諸比丘，如是諸行不可依靠。諸比丘，這就足以對一切諸行生厭，足以離欲，足以解脫。 "諸比丘，在這裡，除了已見真理者外，誰能想到，誰能相信：'這大地和須彌山王將被焚燒，將被毀滅，將不復存在'？"

7.73] 『『Bhūtapubbaṃ, bhikkhave, sunetto nāma satthā ahosi titthakaro kāmesu vītarāgo. Sunettassa kho pana, bhikkhave , satthuno anekāni sāvakasatāni ahesuṃ. Sunetto, bhikkhave, satthā sāvakānaṃ brahmalokasahabyatāya dhammaṃ desesi. Ye kho pana, bhikkhave, sunettassa satthuno brahmalokasahabyatāya dhammaṃ desentassa sabbena sabbaṃ sāsanaṃ ājāniṃsu te kāyassa bhedā paraṃ maraṇā sugatiṃ brahmalokaṃ upapajjiṃsu. Ye na sabbena sabbaṃ sāsanaṃ ājāniṃsu te kāyassa bhedā paraṃ maraṇā appekacce paranimmitavasavattīnaṃ devānaṃ sahabyataṃ upapajjiṃsu, appekacce nimmānaratīnaṃ devānaṃ sahabyataṃ upapajjiṃsu, appekacce tusitānaṃ devānaṃ sahabyataṃ upapajjiṃsu, appekacce yāmānaṃ devānaṃ sahabyataṃ upapajjiṃsu , appekacce tāvatiṃsānaṃ devānaṃ sahabyataṃ upapajjiṃsu , appekacce cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjiṃsu, appekacce khattiyamahāsālānaṃ sahabyataṃ upapajjiṃsu, appekacce brāhmaṇamahāsālānaṃ sahabyataṃ upapajjiṃsu, appekacce gahapatimahāsālānaṃ sahabyataṃ upapajjiṃsu.

『『Atha kho, bhikkhave, sunettassa satthuno etadahosi – 『na kho metaṃ patirūpaṃ yohaṃ sāvakānaṃ samasamagatiyo assaṃ abhisamparāyaṃ, yaṃnūnāhaṃ uttari mettaṃ [uttari maggaṃ (ka.)] bhāveyya』』』nti.

『『Atha kho, bhikkhave, sunetto satthā satta vassāni mettaṃ cittaṃ bhāvesi. Satta vassāni mettaṃ cittaṃ bhāvetvā satta saṃvaṭṭavivaṭṭakappe nayimaṃ lokaṃ punarāgamāsi. Saṃvaṭṭamāne sudaṃ, bhikkhave , loke ābhassarūpago hoti. Vivaṭṭamāne loke suññaṃ brahmavimānaṃ upapajjati. Tatra sudaṃ, bhikkhave, brahmā hoti mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī. Chattiṃsakkhattuṃ kho pana, bhikkhave, sakko ahosi devānamindo. Anekasatakkhattuṃ rājā ahosi cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. Parosahassaṃ kho panassa puttā ahesuṃ sūrā vīraṅgarūpā parasenappamaddanā. So imaṃ pathaviṃ sāgarapariyantaṃ adaṇḍena asatthena dhammena abhivijiya ajjhāvasi. So hi nāma, bhikkhave, sunetto satthā evaṃ dīghāyuko samāno evaṃ ciraṭṭhitiko aparimutto ahosi – 『jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, aparimutto dukkhasmā』ti vadāmi』』.

『『Taṃ kissa hetu? Catunnaṃ dhammānaṃ ananubodhā appaṭivedhā. Katamesaṃ catunnaṃ? Ariyassa, bhikkhave, sīlassa ananubodhā appaṭivedhā, ariyassa samādhissa ananubodhā appaṭivedhā, ariyāya paññāya ananubodhā appaṭivedhā, ariyāya vimuttiyā ananubodhā appaṭivedhā. Tayidaṃ, bhikkhave, ariyaṃ sīlaṃ anubuddhaṃ paṭividdhaṃ, ariyo samādhi anubodho paṭividdho, ariyā paññā anubodhā paṭividdhā, ariyā vimutti anubodhā paṭividdhā, ucchinnā bhavataṇhā, khīṇā bhavanetti, natthi dāni punabbhavo』』ti. Idamavoca bhagavā. Idaṃ vatvāna sugato athāparaṃ etadavoca satthā –

『『Sīlaṃ samādhi paññā ca, vimutti ca anuttarā;

Anubuddhā ime dhammā, gotamena yasassinā.

『『Iti buddho abhiññāya, dhammamakkhāsi bhikkhunaṃ;

Dukkhassantakaro satthā, cakkhumā parinibbuto』』ti. dutiyaṃ;

Nagaropamasuttaṃ

"諸比丘，過去曾有一位名叫善眼的導師，是外道教主，已離欲貪。諸比丘，這位善眼導師有數百位弟子。諸比丘，善眼導師為弟子們宣說能與梵天共住的法。諸比丘，當善眼導師宣說能與梵天共住的法時，那些完全瞭解其教導的人，身壞命終后，往生善趣梵天界。那些沒有完全瞭解其教導的人，身壞命終后，有些往生他化自在天，有些往生化樂天，有些往生兜率天，有些往生夜摩天，有些往生三十三天，有些往生四大王天，有些往生富貴剎帝利家，有些往生富貴婆羅門家，有些往生富貴居士家。 "諸比丘，這時善眼導師想到：'我來世與弟子們同趣同生，這是不相稱的，我應當更進一步修習慈心。' "諸比丘，於是善眼導師修習慈心七年。修習慈心七年後，七個世界成壞劫中都沒有再來這個世界。諸比丘，當世界毀壞時，他生於光音天。當世界形成時，他生於空梵宮。諸比丘，在那裡，他是大梵天，是征服者非被征服者，是全見者，是自在者。諸比丘，他三十六次成為帝釋天主。他數百次成為轉輪聖王，是如法的法王，統領四方，得到國土安穩，具足七寶。他有超過一千個兒子，都是勇猛強健，能摧毀敵軍。他以正法征服這四方大地直至海際而住，不用刑罰，不用兵器。諸比丘，即便是這樣長壽、這樣長住的善眼導師，也未能解脫'生、老、死、憂、悲、苦、憂惱'，我說他未能解脫苦。 "這是什麼原因？因為未覺悟、未通達四法。哪四法？諸比丘，未覺悟、未通達聖戒，未覺悟、未通達聖定，未覺悟、未通達聖慧，未覺悟、未通達聖解脫。諸比丘，現在這聖戒已覺悟、已通達，聖定已覺悟、已通達，聖慧已覺悟、已通達，聖解脫已覺悟、已通達，有愛已斷，再有之根已盡，不再有後有。"世尊說此。說此已，善逝、導師又更說： "戒定慧解脫，無上之境界；這些法已悟，具德瞿曇尊。佛以智證知，為比丘說法；苦盡導師佛，具眼入涅槃。"第二。 3. 城邑經

『『Yato kho, bhikkhave, rañño paccantimaṃ nagaraṃ sattahi nagaraparikkhārehi suparikkhataṃ [suparikkhittaṃ (ka.)] hoti, catunnañca āhārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī. Idaṃ vuccati, bhikkhave, rañño paccantimaṃ nagaraṃ akaraṇīyaṃ bāhirehi paccatthikehi paccāmittehi.

『『Katamehi sattahi nagaraparikkhārehi suparikkhataṃ hoti? Idha, bhikkhave, rañño paccantime nagare esikā hoti gambhīranemā [gambhīranemi (ka.)] sunikhātā acalā asampavedhī [asampavedhi (sī. syā.)]. Iminā paṭhamena nagaraparikkhārena suparikkhataṃ hoti rañño paccantimaṃ nagaraṃ abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya.

『『Puna caparaṃ, bhikkhave, rañño paccantime nagare parikhā hoti gambhīrā ceva vitthatā ca. Iminā dutiyena nagaraparikkhārena suparikkhataṃ hoti rañño paccantimaṃ nagaraṃ abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya.

『『Puna caparaṃ, bhikkhave, rañño paccantime nagare anupariyāyapatho hoti ucco ceva vitthato ca. Iminā tatiyena nagaraparikkhārena suparikkhataṃ hoti rañño paccantimaṃ nagaraṃ abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya.

『『Puna caparaṃ, bhikkhave, rañño paccantime nagare bahuṃ āvudhaṃ sannicitaṃ hoti salākañceva jevanikañca [jevaniyañca (sī. aṭṭha.)]. Iminā catutthena nagaraparikkhārena suparikkhataṃ hoti rañño paccantimaṃ nagaraṃ abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya.

『『Puna caparaṃ, bhikkhave, rañño paccantime nagare bahubalakāyo paṭivasati, seyyathidaṃ – hatthārohā assārohā rathikā dhanuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsakaputtā. Iminā pañcamena nagaraparikkhārena suparikkhataṃ hoti rañño paccantimaṃ nagaraṃ abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya.

『『Puna caparaṃ, bhikkhave, rañño paccantime nagare dovāriko hoti paṇḍito byatto medhāvī aññātānaṃ nivāretā ñātānaṃ pavesetā. Iminā chaṭṭhena nagaraparikkhārena suparikkhataṃ hoti rañño paccantimaṃ nagaraṃ abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya.

『『Puna caparaṃ, bhikkhave, rañño paccantime nagare pākāro hoti ucco ceva vitthato ca vāsanalepanasampanno ca. Iminā sattamena nagaraparikkhārena suparikkhataṃ hoti rañño paccantimaṃ nagaraṃ abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya. Imehi sattahi nagaraparikkhārehi suparikkhataṃ hoti.

『『Katamesaṃ catunnaṃ āhārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī? Idha, bhikkhave, rañño paccantime nagare bahuṃ tiṇakaṭṭhodakaṃ sannicitaṃ hoti abbhantarānaṃ ratiyā aparitassāya phāsuvihārāya bāhirānaṃ paṭighātāya.

『『Puna caparaṃ, bhikkhave, rañño paccantime nagare bahuṃ sāliyavakaṃ sannicitaṃ hoti abbhantarānaṃ ratiyā aparitassāya phāsuvihārāya bāhirānaṃ paṭighātāya.

『『Puna caparaṃ, bhikkhave, rañño paccantime nagare bahuṃ tilamuggamāsāparaṇṇaṃ sannicitaṃ hoti abbhantarānaṃ ratiyā aparitassāya phāsuvihārāya bāhirānaṃ paṭighātāya.

『『Puna caparaṃ, bhikkhave, rañño paccantime nagare bahuṃ bhesajjaṃ sannicitaṃ hoti, seyyathidaṃ – sappi navanītaṃ telaṃ madhu phāṇitaṃ loṇaṃ abbhantarānaṃ ratiyā aparitassāya phāsuvihārāya bāhirānaṃ paṭighātāya. Imesaṃ kho, bhikkhave, catunnaṃ āhārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī.

"諸比丘，當國王的邊境城市具備七種城市裝置，並能輕易無困難地獲得四種供給時，諸比丘，這就稱為國王的邊境城市不會被外敵所危害。 "什麼是七種城市裝置呢？諸比丘，在此，國王的邊境城市有深入地下、穩固不動的柱樁。這是第一種城市裝置，使國王的邊境城市能保護內部，抵禦外敵。 "再者，諸比丘，國王的邊境城市有又深又寬的護城河。這是第二種城市裝置，使國王的邊境城市能保護內部，抵禦外敵。 "再者，諸比丘，國王的邊境城市有又高又寬的巡邏道。這是第三種城市裝置，使國王的邊境城市能保護內部，抵禦外敵。 "再者，諸比丘，國王的邊境城市儲存許多武器，包括標槍和弓箭。這是第四種城市裝置，使國王的邊境城市能保護內部，抵禦外敵。 "再者，諸比丘，國王的邊境城市駐紮大量軍隊，即：象兵、騎兵、車兵、弓箭手、旗手、傳令兵、糧食供應兵、貴族武士、突擊兵、大力士、勇士、皮甲戰士、奴隸子兵。這是第五種城市裝置，使國王的邊境城市能保護內部，抵禦外敵。 "再者，諸比丘，國王的邊境城市有聰明、能幹、智慧的門衛，能阻擋陌生人，允許熟人進入。這是第六種城市裝置，使國王的邊境城市能保護內部，抵禦外敵。 "再者，諸比丘，國王的邊境城市有又高又寬且塗抹平整的城墻。這是第七種城市裝置，使國王的邊境城市能保護內部，抵禦外敵。這就是七種城市裝置。 "什麼是能輕易無困難地獲得四種供給？在此，諸比丘，國王的邊境城市儲存大量的草、木、水，爲了內部的愉悅、無憂、安樂，和抵禦外敵。 "再者，諸比丘，國王的邊境城市儲存大量的稻米和大麥，爲了內部的愉悅、無憂、安樂，和抵禦外敵。 "再者，諸比丘，國王的邊境城市儲存大量的芝麻、豆類、豌豆和其他穀物，爲了內部的愉悅、無憂、安樂，和抵禦外敵。 "再者，諸比丘，國王的邊境城市儲存大量的藥品，即：酥油、生酥、油、蜂蜜、糖漿、鹽，爲了內部的愉悅、無憂、安樂，和抵禦外敵。諸比丘，這就是能輕易無困難地獲得的四種供給。

『『Yato kho, bhikkhave, rañño paccantimaṃ nagaraṃ imehi sattahi nagaraparikkhārehi suparikkhataṃ hoti, imesañca catunnaṃ āhārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī. Idaṃ vuccati, bhikkhave, rañño paccantimaṃ nagaraṃ akaraṇīyaṃ bāhirehi paccatthikehi paccāmittehi. Evamevaṃ kho, bhikkhave, yato ariyasāvako sattahi saddhammehi samannāgato hoti, catunnañca jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī. Ayaṃ vuccati, bhikkhave, ariyasāvako akaraṇīyo mārassa akaraṇīyo pāpimato. Katamehi sattahi saddhammehi samannāgato hoti?

『『Seyyathāpi, bhikkhave, rañño paccantime nagare esikā hoti gambhīranemā sunikhātā acalā asampavedhī abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya. Evamevaṃ kho, bhikkhave, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṃ 『itipi so…pe… buddho bhagavā』ti. Saddhesiko, bhikkhave, ariyasāvako akusalaṃ pajahati, kusalaṃ bhāveti; sāvajjaṃ pajahati, anavajjaṃ bhāveti; suddhaṃ attānaṃ pariharati. Iminā paṭhamena saddhammena samannāgato hoti.

『『Seyyathāpi, bhikkhave, rañño paccantime nagare parikkhā hoti gambhīrā ceva vitthatā ca abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya. Evamevaṃ kho, bhikkhave, ariyasāvako hirīmā hoti, hirīyati kāyaduccaritena vacīduccaritena manoduccaritena, hirīyati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā. Hirīparikkho kho, bhikkhave, ariyasāvako akusalaṃ pajahati, kusalaṃ bhāveti; sāvajjaṃ pajahati, anavajjaṃ bhāveti; suddhaṃ attānaṃ pariharati. Iminā dutiyena saddhammena samannāgato hoti.

『『Seyyathāpi, bhikkhave, rañño paccantime nagare anupariyāyapatho hoti ucco ceva vitthato ca abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya. Evamevaṃ kho, bhikkhave, ariyasāvako ottappī hoti, ottappati kāyaduccaritena vacīduccaritena manoduccaritena, ottappati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā. Ottappapariyāyapatho , bhikkhave, ariyasāvako akusalaṃ pajahati, kusalaṃ bhāveti ; sāvajjaṃ pajahati, anavajjaṃ bhāveti; suddhaṃ attānaṃ pariharati. Iminā tatiyena saddhammena samannāgato hoti.

『『Seyyathāpi, bhikkhave, rañño paccantime nagare bahuṃ āvudhaṃ sannicitaṃ hoti salākañceva jevanikañca abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya. Evamevaṃ kho, bhikkhave, ariyasāvako bahussuto hoti…pe… diṭṭhiyā suppaṭividdhā. Sutāvudho, bhikkhave, ariyasāvako akusalaṃ pajahati, kusalaṃ bhāveti; sāvajjaṃ pajahati, anavajjaṃ bhāveti; suddhaṃ attānaṃ pariharati. Iminā catutthena saddhammena samannāgato hoti.

『『Seyyathāpi, bhikkhave, rañño paccantime nagare bahubalakāyo paṭivasati, seyyathidaṃ – hatthārohā assārohā rathikā dhanuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsakaputtā abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya. Evamevaṃ kho, bhikkhave, ariyasāvako āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Vīriyabalakāyo, bhikkhave, ariyasāvako akusalaṃ pajahati, kusalaṃ bhāveti; sāvajjaṃ pajahati, anavajjaṃ bhāveti; suddhaṃ attānaṃ pariharati. Iminā pañcamena saddhammena samannāgato hoti.

『『Seyyathāpi, bhikkhave, rañño paccantime nagare dovāriko hoti paṇḍito byatto medhāvī aññātānaṃ nivāretā ñātānaṃ pavesetā abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya . Evamevaṃ kho, bhikkhave, ariyasāvako satimā hoti paramena satinepakkena samannāgato cirakatampi cirabhāsitampi saritā anussaritā. Satidovāriko, bhikkhave, ariyasāvako akusalaṃ pajahati, kusalaṃ bhāveti; sāvajjaṃ pajahati, anavajjaṃ bhāveti; suddhaṃ attānaṃ pariharati. Iminā chaṭṭhena saddhammena samannāgato hoti.

諸比丘，當國王的邊境城市具備這七種城市設施，並且能夠輕易獲得、不費力獲得、毫無困難地獲得這四種糧食時。諸比丘，這就稱為國王的邊境城市不會被外部敵人、對手所攻破。同樣地，諸比丘，當聖弟子具備七種正法，並且能夠輕易獲得、不費力獲得、毫無困難地獲得四種禪那這些超越常人的現法樂住時。諸比丘，這就稱為聖弟子不會被魔羅、不會被惡者所攻破。他具備哪七種正法？諸比丘，就像國王邊境城市有根基深埋、牢固安置、穩固不動的門柱，用於保護內部、抵禦外敵。同樣地，諸比丘，聖弟子有信仰，相信如來的覺悟："如是，彼世尊是……佛陀、世尊。"諸比丘，以信仰為柱的聖弟子能捨棄不善、修習善法；捨棄有過、修習無過；保持自身清凈。這是他具備的第一\種正法。諸比丘，就像國王邊境城市有又深又寬的護城壕，用於保護內部、抵禦外敵。同樣地，諸比丘，聖弟子有慚恥心，對身惡行、語惡行、意惡行感到慚恥，對染著邪惡不善法感到慚恥。諸比丘，以慚恥為壕的聖弟子能捨棄不善、修習善法；捨棄有過、修習無過；保持自身清凈。這是他具備的第二\種正法。諸比丘，就像國王邊境城市有又高又寬的巡邏道，用於保護內部、抵禦外敵。同樣地，諸比丘，聖弟子有畏懼心，對身惡行、語惡行、意惡行感到畏懼，對染著邪惡不善法感到畏懼。諸比丘，以畏懼為道的聖弟子能捨棄不善、修習善法；捨棄有過、修習無過；保持自身清凈。這是他具備的第三\種正法。諸比丘，就像國王邊境城市儲存了許多武器，包括矛和投射武器，用於保護內部、抵禦外敵。同樣地，諸比丘，聖弟子多聞……以正見通達。諸比丘，以聞為器的聖弟子能捨棄不善、修習善法；捨棄有過、修習無過；保持自身清凈。這是他具備的第四\種正法。諸比丘，就像國王邊境城市駐紮著大量軍隊，如象兵、騎兵、車兵、弓箭手、旗手、軍官、糧食官、貴族武士、突擊隊、大力士、勇士、皮甲兵、奴隸兵等，用於保護內部、抵禦外敵。同樣地，諸比丘，聖弟子精進安住，為斷除不善法、成就善法而精進，有力、堅定、不放棄善法。諸比丘，以精進為軍的聖弟子能捨棄不善、修習善法；捨棄有過、修習無過；保持自身清凈。這是他具備的第五\種正法。諸比丘，就像國王邊境城市有聰明、機智、有智慧的守門人，能阻擋陌生人、放行熟人，用於保護內部、抵禦外敵。同樣地，諸比丘，聖弟子具有最上唸的警覺，能憶念、回想久遠之事與言語。諸比丘，以念為門的聖弟子能捨棄不善、修習善法；捨棄有過、修習無過；保持自身清凈。這是他具備的第六\種正法。

『『Seyyathāpi, bhikkhave, rañño paccantime nagare pākāro hoti ucco ceva vitthato ca vāsanalepanasampanno ca abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya. Evamevaṃ kho, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Paññāvāsanalepanasampanno, bhikkhave, ariyasāvako akusalaṃ pajahati, kusalaṃ bhāveti; sāvajjaṃ pajahati, anavajjaṃ bhāveti; suddhaṃ attānaṃ pariharati. Iminā sattamena saddhammena samannāgato hoti. Imehi sattahi saddhammehi samannāgato hoti.

『『Katamesaṃ catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī? Seyyathāpi, bhikkhave, rañño paccantime nagare bahuṃ tiṇakaṭṭhodakaṃ sannicitaṃ hoti abbhantarānaṃ ratiyā aparitassāya phāsuvihārāya bāhirānaṃ paṭighātāya. Evamevaṃ kho, bhikkhave, ariyasāvako vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati attano ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa.

『『Seyyathāpi, bhikkhave, rañño paccantime nagare bahuṃ sāliyavakaṃ sannicitaṃ hoti abbhantarānaṃ ratiyā aparitassāya phāsuvihārāya bāhirānaṃ paṭighātāya. Evamevaṃ kho, bhikkhave, ariyasāvako vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati attano ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa.

『『Seyyathāpi, bhikkhave, rañño paccantime nagare bahuṃ tilamuggamāsāparaṇṇaṃ sannicitaṃ hoti abbhantarānaṃ ratiyā aparitassāya phāsuvihārāya bāhirānaṃ paṭighātāya. Evamevaṃ kho, bhikkhave, ariyasāvako pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati attano ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa.

『『Seyyathāpi, bhikkhave, rañño paccantime nagare bahuṃ bhesajjaṃ sannicitaṃ hoti, seyyathidaṃ – sappi navanītaṃ telaṃ madhu phāṇitaṃ loṇaṃ abbhantarānaṃ ratiyā aparitassāya phāsuvihārāya bāhirānaṃ paṭighātāya. Evamevaṃ kho bhikkhave, ariyasāvako sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati attano ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa. Imesaṃ catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī.

『『Yato kho, bhikkhave, ariyasāvako imehi sattahi saddhammehi samannāgato hoti, imesañca catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī. Ayaṃ vuccati, bhikkhave, ariyasāvako akaraṇīyo mārassa akaraṇīyo pāpimato』』ti. Tatiyaṃ.

Dhammaññūsuttaṃ

諸比丘，就像國王邊境城市有又高又寬、塗抹良好的城墻，用於保護內部、抵禦外敵。同樣地，諸比丘，聖弟子有智慧，具備能觀生滅的智慧，具有聖者的洞察力，能正確導向苦的止息。諸比丘，以智慧為墻的聖弟子能捨棄不善、修習善法；捨棄有過、修習無過；保持自身清凈。這是他具備的第七\種正法。他具備這七種正法。他如何能輕易獲得、不費力獲得、毫無困難地獲得這四種超越常人的禪那現法樂住？諸比丘，就像國王邊境城市儲存了大量草木和水，用於內部歡樂、無憂無慮、安樂住，並抵禦外敵。同樣地，諸比丘，聖弟子遠離慾望……成就並安住于初禪，為自身的歡樂、無憂無慮、安樂住，為進入涅槃。諸比丘，就像國王邊境城市儲存了大量稻穀，用於內部歡樂、無憂無慮、安樂住，並抵禦外敵。同樣地，諸比丘，聖弟子止息尋伺……成就並安住于第二\禪，為自身的歡樂、無憂無慮、安樂住，為進入涅槃。諸比丘，就像國王邊境城市儲存了大量芝麻、綠豆、豆類和其他豆類，用於內部歡樂、無憂無慮、安樂住，並抵禦外敵。同樣地，諸比丘，聖弟子離喜……成就並安住于第三\禪，為自身的歡樂、無憂無慮、安樂住，為進入涅槃。諸比丘，就像國王邊境城市儲存了大量藥品，如酥油、生酥、油、蜂蜜、糖漿、鹽等，用於內部歡樂、無憂無慮、安樂住，並抵禦外敵。同樣地，諸比丘，聖弟子舍樂舍苦，先前的喜憂已滅，成就並安住于不苦不樂、具有舍念清凈的第四\禪，為自身的歡樂、無憂無慮、安樂住，為進入涅槃。他能輕易獲得、不費力獲得、毫無困難地獲得這四種超越常人的禪那現法樂住。諸比丘，當聖弟子具備這七種正法，並且能輕易獲得、不費力獲得、毫無困難地獲得這四種超越常人的禪那現法樂住時，諸比丘，這就稱為聖弟子不會被魔羅、不會被惡者所攻破。第三\經終。第四\經知法經

『『Sattahi, bhikkhave, dhammehi samannāgato bhikkhu āhuneyyo hoti …pe… anuttaraṃ puññakkhettaṃ lokassa. Katamehi sattahi? Idha, bhikkhave, bhikkhu dhammaññū ca hoti atthaññū ca attaññū ca mattaññū ca kālaññū ca parisaññū ca puggalaparoparaññū ca.

『『Kathañca, bhikkhave, bhikkhu dhammaññū hoti? Idha, bhikkhave, bhikkhu dhammaṃ jānāti – suttaṃ geyyaṃ veyyākaraṇaṃ gāthaṃ udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ. No ce, bhikkhave, bhikkhu dhammaṃ jāneyya – suttaṃ geyyaṃ…pe… abbhutadhammaṃ vedallaṃ, nayidha 『dhammaññū』ti vucceyya. Yasmā ca kho, bhikkhave, bhikkhu dhammaṃ jānāti – suttaṃ geyyaṃ…pe… abbhutadhammaṃ vedallaṃ, tasmā 『dhammaññū』ti vuccati. Iti dhammaññū.

『『Atthaññū ca kathaṃ hoti? Idha, bhikkhave, bhikkhu tassa tasseva bhāsitassa atthaṃ jānāti – 『ayaṃ imassa bhāsitassa attho, ayaṃ imassa bhāsitassa attho』ti. No ce, bhikkhave, bhikkhu tassa tasseva bhāsitassa atthaṃ jāneyya – 『ayaṃ imassa bhāsitassa attho, ayaṃ imassa bhāsitassa attho』ti, nayidha 『atthaññū』ti vucceyya. Yasmā ca kho, bhikkhave, bhikkhu tassa tasseva bhāsitassa atthaṃ jānāti – 『ayaṃ imassa bhāsitassa attho, ayaṃ imassa bhāsitassa attho』ti, tasmā 『atthaññū』ti vuccati. Iti dhammaññū, atthaññū.

『『Attaññū ca kathaṃ hoti? Idha, bhikkhave, bhikkhu attānaṃ jānāti – 『ettakomhi saddhāya sīlena sutena cāgena paññāya paṭibhānenā』ti. No ce, bhikkhave, bhikkhu attānaṃ jāneyya – 『ettakomhi saddhāya sīlena sutena cāgena paññāya paṭibhānenā』ti, nayidha 『attaññū』ti vucceyya. Yasmā ca, bhikkhave , bhikkhu attānaṃ jānāti – 『ettakomhi saddhāya sīlena sutena cāgena paññāya paṭibhānenā』ti, tasmā 『attaññū』ti vuccati. Iti dhammaññū, atthaññū, attaññū.

『『Mattaññū ca kathaṃ hoti? Idha, bhikkhave, bhikkhu mattaṃ jānāti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ paṭiggahaṇāya. No ce, bhikkhave, bhikkhu mattaṃ jāneyya cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ paṭiggahaṇāya, nayidha 『mattaññū』ti vucceyya. Yasmā ca kho, bhikkhave, bhikkhu mattaṃ jānāti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ paṭiggahaṇāya, tasmā 『mattaññū』ti vuccati. Iti dhammaññū, atthaññū, attaññū, mattaññū.

『『Kālaññū ca kathaṃ hoti? Idha, bhikkhave, bhikkhu, kālaṃ jānāti – 『ayaṃ kālo uddesassa, ayaṃ kālo paripucchāya, ayaṃ kālo yogassa, ayaṃ kālo paṭisallānassā』ti. No ce, bhikkhave, bhikkhu kālaṃ jāneyya – 『ayaṃ kālo uddesassa, ayaṃ kālo paripucchāya, ayaṃ kālo yogassa, ayaṃ kālo paṭisallānassā』ti, nayidha 『kālaññū』ti vucceyya. Yasmā ca kho, bhikkhave, bhikkhu kālaṃ jānāti – 『ayaṃ kālo uddesassa, ayaṃ kālo paripucchāya, ayaṃ kālo yogassa, ayaṃ kālo paṭisallānassā』ti, tasmā 『kālaññū』ti vuccati. Iti dhammaññū, atthaññū, attaññū, mattaññū, kālaññū.

『『Parisaññū ca kathaṃ hoti? Idha, bhikkhave, bhikkhu parisaṃ jānāti – 『ayaṃ khattiyaparisā, ayaṃ brāhmaṇaparisā, ayaṃ gahapatiparisā, ayaṃ samaṇaparisā. Tattha evaṃ upasaṅkamitabbaṃ, evaṃ ṭhātabbaṃ , evaṃ kattabbaṃ, evaṃ nisīditabbaṃ, evaṃ bhāsitabbaṃ, evaṃ tuṇhī bhavitabba』nti. No ce, bhikkhave, bhikkhu parisaṃ jāneyya – 『ayaṃ khattiyaparisā…pe… evaṃ tuṇhī bhavitabba』nti, nayidha 『parisaññū』ti vucceyya. Yasmā ca kho, bhikkhave, bhikkhu parisaṃ jānāti – 『ayaṃ khattiyaparisā, ayaṃ brāhmaṇaparisā, ayaṃ gahapatiparisā, ayaṃ samaṇaparisā . Tattha evaṃ upasaṅkamitabbaṃ, evaṃ ṭhātabbaṃ, evaṃ kattabbaṃ, evaṃ nisīditabbaṃ, evaṃ bhāsitabbaṃ, evaṃ tuṇhī bhavitabba』nti, tasmā 『parisaññū』ti vuccati. Iti dhammaññū, atthaññū, attaññū, mattaññū, kālaññū, parisaññū.

『『Puggalaparoparaññū ca kathaṃ hoti? Idha, bhikkhave, bhikkhuno [sabbatthapi idha ārambhe 『『bhikkhuno』』 tveva dissati] dvayena puggalā viditā honti. Dve puggalā – eko ariyānaṃ dassanakāmo, eko ariyānaṃ na dassanakāmo. Yvāyaṃ puggalo ariyānaṃ na dassanakāmo , evaṃ so tenaṅgena gārayho. Yvāyaṃ puggalo ariyānaṃ dassanakāmo, evaṃ so tenaṅgena pāsaṃso.

諸比丘，具備七法的比丘值得供養……是世間無上福田。是哪七法？在此，諸比丘，比丘是知法者、知義者、知己者、知量者、知時者、知眾者、知人勝劣者。諸比丘，如何是知法者？在此，諸比丘，比丘知曉法——經、應頌、記說、偈頌、自說、如是語、本生、未曾有法、方廣。諸比丘，若比丘不知曉法——經、應頌乃至未曾有法、方廣，則不能稱為"知法者"。諸比丘，正因比丘知曉法——經、應頌乃至未曾有法、方廣，故稱為"知法者"。此為知法者。如何是知義者？在此，諸比丘，比丘知曉各種話語的意義："這是這話的意義，這是這話的意義"。諸比丘，若比丘不知曉各種話語的意義："這是這話的意義，這是這話的意義"，則不能稱為"知義者"。諸比丘，正因比丘知曉各種話語的意義："這是這話的意義，這是這話的意義"，故稱為"知義者"。此為知法者、知義者。如何是知己者？在此，諸比丘，比丘了知自己："我有如此信仰、戒行、多聞、佈施、智慧、辯才"。諸比丘，若比丘不了知自己："我有如此信仰、戒行、多聞、佈施、智慧、辯才"，則不能稱為"知己者"。諸比丘，正因比丘了知自己："我有如此信仰、戒行、多聞、佈施、智慧、辯才"，故稱為"知己者"。此為知法者、知義者、知己者。如何是知量者？在此，諸比丘，比丘知曉接受衣服、飲食、臥具、病人用藥等資具的適量。諸比丘，若比丘不知曉接受衣服、飲食、臥具、病人用藥等資具的適量，則不能稱為"知量者"。諸比丘，正因比丘知曉接受衣服、飲食、臥具、病人用藥等資具的適量，故稱為"知量者"。此為知法者、知義者、知己者、知量者。如何是知時者？在此，諸比丘，比丘知曉時間："這是誦經的時間，這是請教的時間，這是修行的時間，這是獨修的時間"。諸比丘，若比丘不知曉時間："這是誦經的時間，這是請教的時間，這是修行的時間，這是獨修的時間"，則不能稱為"知時者"。諸比丘，正因比丘知曉時間："這是誦經的時間，這是請教的時間，這是修行的時間，這是獨修的時間"，故稱為"知時者"。此為知法者、知義者、知己者、知量者、知時者。如何是知眾者？在此，諸比丘，比丘知曉眾會："這是剎帝利眾，這是婆羅門眾，這是居士眾，這是沙門眾。在那裡應如是親近，如是站立，如是行動，如是坐下，如是說話，如是保持沉默"。諸比丘，若比丘不知曉眾會："這是剎帝利眾……如是保持沉默"，則不能稱為"知眾者"。諸比丘，正因比丘知曉眾會："這是剎帝利眾，這是婆羅門眾，這是居士眾，這是沙門眾。在那裡應如是親近，如是站立，如是行動，如是坐下，如是說話，如是保持沉默"，故稱為"知眾者"。此為知法者、知義者、知己者、知量者、知時者、知眾者。如何是知人勝劣者？在此，諸比丘，比丘了知兩種人。兩種人——一種渴望見聖者，一種不渴望見聖者。不渴望見聖者的人，因此而應受責備。渴望見聖者的人，因此而應受讚揚。

『『Dve puggalā ariyānaṃ dassanakāmā – eko saddhammaṃ sotukāmo, eko saddhammaṃ na sotukāmo. Yvāyaṃ puggalo saddhammaṃ na sotukāmo, evaṃ so tenaṅgena gārayho. Yvāyaṃ puggalo saddhammaṃ sotukāmo, evaṃ so tenaṅgena pāsaṃso.

『『Dve puggalā saddhammaṃ sotukāmā – eko ohitasoto dhammaṃ suṇāti, eko anohitasoto dhammaṃ suṇāti. Yvāyaṃ puggalo anohitasoto dhammaṃ suṇāti, evaṃ so tenaṅgena gārayho. Yvāyaṃ puggalo ohitasoto dhammaṃ suṇāti, evaṃ so tenaṅgena pāsaṃso.

『『Dve puggalā ohitasotā dhammaṃ suṇanti [suṇantā (ka.)] – eko sutvā dhammaṃ dhāreti, eko sutvā dhammaṃ na dhāreti. Yvāyaṃ puggalo sutvā na dhammaṃ dhāreti, evaṃ so tenaṅgena gārayho. Yvāyaṃ puggalo sutvā dhammaṃ dhāreti, evaṃ so tenaṅgena pāsaṃso.

『『Dve puggalā sutvā dhammaṃ dhārenti [dhārentā (ka.)] – eko dhātānaṃ [dhatānaṃ (sī. syā. kaṃ. pī.)] dhammānaṃ atthaṃ upaparikkhati, eko dhātānaṃ dhammānaṃ atthaṃ na upaparikkhati. Yvāyaṃ puggalo dhātānaṃ dhammānaṃ atthaṃ na upaparikkhati, evaṃ so tenaṅgena gārayho. Yvāyaṃ puggalo dhātānaṃ dhammānaṃ atthaṃ upaparikkhati, evaṃ so tenaṅgena pāsaṃso.

『『Dve puggalā dhātānaṃ dhammānaṃ atthaṃ upaparikkhanti [upaparikkhantā (ka.)] – eko atthamaññāya dhammamaññāya dhammānudhammappaṭipanno, eko atthamaññāya dhammamaññāya na dhammānudhammappaṭipanno. Yvāyaṃ puggalo atthamaññāya dhammamaññāya na dhammānudhammappaṭipanno, evaṃ so tenaṅgena gārayho. Yvāyaṃ puggalo atthamaññāya dhammamaññāya dhammānudhammappaṭipanno, evaṃ so tenaṅgena pāsaṃso.

『『Dve puggalā atthamaññāya dhammamaññāya dhammānudhammappaṭipannā – eko attahitāya paṭipanno no parahitāya, eko attahitāya ca paṭipanno parahitāya ca. Yvāyaṃ puggalo attahitāya paṭipanno no parahitāya, evaṃ so tenaṅgena gārayho. Yvāyaṃ puggalo atthahitāya ca paṭipanno parahitāya ca, evaṃ so tenaṅgena pāsaṃso. Evaṃ kho, bhikkhave, bhikkhuno [bhikkhunā (sī. syā.)] dvayena puggalā viditā honti. Evaṃ, bhikkhave, bhikkhu puggalaparoparaññū hoti. 『『Imehi kho, bhikkhave, sattahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo…pe… anuttaraṃ puññakkhettaṃ lokassā』』ti. Catutthaṃ.

Pāricchattakasuttaṃ

兩種渴望見聖者的人——一種渴望聽聞正法，一種不渴望聽聞正法。不渴望聽聞正法的人，因此而應受責備。渴望聽聞正法的人，因此而應受讚揚。兩種渴望聽聞正法的人——一種專注地聽法，一種不專注地聽法。不專注聽法的人，因此而應受責備。專注聽法的人，因此而應受讚揚。兩種專注聽法的人——一種聽后能持守法，一種聽后不能持守法。聽后不能持守法的人，因此而應受責備。聽后能持守法的人，因此而應受讚揚。兩種聽后持守法的人——一種思維所持法義，一種不思維所持法義。不思維所持法義的人，因此而應受責備。思維所持法義的人，因此而應受讚揚。兩種思維所持法義的人——一種了知義理和法理后如法而行，一種了知義理和法理后不如法而行。了知義理和法理后不如法而行的人，因此而應受責備。了知義理和法理后如法而行的人，因此而應受讚揚。兩種了知義理和法理后如法而行的人——一種只為自利而行，不為利他而行，一種既為自利而行也為利他而行。只為自利而行不為利他而行的人，因此而應受責備。既為自利而行也為利他而行的人，因此而應受讚揚。諸比丘，如是比丘了知這兩類人。諸比丘，如是比丘為知人勝劣者。諸比丘，具備這七法的比丘值得供養、值得款待……是世間無上福田。第四\經終。第五\經圓生樹經

『『Yasmiṃ, bhikkhave, samaye devānaṃ tāvatiṃsānaṃ pāricchattako koviḷāro paṇḍupalāso hoti, attamanā, bhikkhave, devā tāvatiṃsā tasmiṃ samaye honti – 『paṇḍupalāso dāni pāricchattako koviḷāro nacirasseva dāni pannapalāso bhavissatī』』』ti.

『『Yasmiṃ, bhikkhave, samaye devānaṃ tāvatiṃsānaṃ pāricchattako koviḷāro pannapalāso hoti, attamanā, bhikkhave, devā tāvatiṃsā tasmiṃ samaye honti – 『pannapalāso dāni pāricchattako koviḷāro nacirasseva dāni jālakajāto bhavissatī』』』ti.

『『Yasmiṃ, bhikkhave, samaye devānaṃ tāvatiṃsānaṃ pāricchattako koviḷāro jālakajāto hoti, attamanā, bhikkhave, devā tāvatiṃsā tasmiṃ samaye honti – 『jālakajāto dāni pāricchattako koviḷāro nacirasseva dāni khārakajāto bhavissatī』』』ti.

『『Yasmiṃ, bhikkhave, samaye devānaṃ tāvatiṃsānaṃ pāricchattako koviḷāro khārakajāto hoti, attamanā, bhikkhave, devā tāvatiṃsā tasmiṃ samaye honti – 『khārakajāto dāni pāricchattako koviḷāro nacirasseva dāni kuṭumalakajāto [kuḍumalakajāto (sī. syā. pī.)] bhavissatī』』』ti.

『『Yasmiṃ , bhikkhave, samaye devānaṃ tāvatiṃsānaṃ pāricchattako koviḷāro kuṭumalakajāto hoti , attamanā, bhikkhave, devā tāvatiṃsā tasmiṃ samaye honti – 『kuṭumalakajāto dāni pāricchattako koviḷāro nacirasseva dāni korakajāto [kokāsakajāto (sī. syā.), kosakajāto (ka.)] bhavissatī』』』ti.

『『Yasmiṃ, bhikkhave, samaye devānaṃ tāvatiṃsānaṃ pāricchattako koviḷāro korakajāto hoti, attamanā, bhikkhave, devā tāvatiṃsā tasmiṃ samaye honti – 『korakajāto dāni pāricchattako koviḷāro nacirasseva dāni sabbaphāliphullo [sabbapāliphullo (sī. pī.)] bhavissatī』』』ti.

『『Yasmiṃ, bhikkhave, samaye devānaṃ tāvatiṃsānaṃ pāricchattako koviḷāro sabbaphāliphullo hoti, attamanā, bhikkhave, devā tāvatiṃsā pāricchattakassa koviḷārassa mūle dibbe cattāro māse pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārenti.

『『Sabbaphāliphullassa kho pana, bhikkhave, pāricchattakassa koviḷārassa samantā paññāsayojanāni ābhāya phuṭaṃ hoti, anuvātaṃ yojanasataṃ gandho gacchati, ayamānubhāvo pāricchattakassa koviḷārassa.

『『Evamevaṃ kho, bhikkhave, yasmiṃ samaye ariyasāvako agārasmā anagāriyaṃ pabbajjāya ceteti, paṇḍupalāso, bhikkhave, ariyasāvako tasmiṃ samaye hoti devānaṃva tāvatiṃsānaṃ pāricchattako koviḷāro.

『『Yasmiṃ, bhikkhave, samaye ariyasāvako kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajito hoti, pannapalāso, bhikkhave, ariyasāvako tasmiṃ samaye hoti devānaṃva tāvatiṃsānaṃ pāricchattako koviḷāro.

『『Yasmiṃ, bhikkhave, samaye ariyasāvako vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati, jālakajāto, bhikkhave, ariyasāvako tasmiṃ samaye hoti devānaṃva tāvatiṃsānaṃ pāricchattako koviḷāro.

『『Yasmiṃ , bhikkhave, samaye ariyasāvako vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati, khārakajāto, bhikkhave, ariyasāvako tasmiṃ samaye hoti devānaṃva tāvatiṃsānaṃ pāricchattako koviḷāro.

『『Yasmiṃ, bhikkhave, samaye ariyasāvako pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati, kuṭumalakajāto, bhikkhave, ariyasāvako tasmiṃ samaye hoti devānaṃva tāvatiṃsānaṃ pāricchattako koviḷāro.

『『Yasmiṃ, bhikkhave, samaye ariyasāvako sukhassa ca pahānā dukkhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharati, korakajāto, bhikkhave, ariyasāvako tasmiṃ samaye hoti devānaṃva tāvatiṃsānaṃ pāricchattako koviḷāro.

『『Yasmiṃ, bhikkhave, samaye ariyasāvako āsavānaṃ khayā…pe… sacchikatvā upasampajja viharati, sabbaphāliphullo, bhikkhave, ariyasāvako tasmiṃ samaye hoti devānaṃva tāvatiṃsānaṃ pāricchattako koviḷāro.

諸比丘，當三十三天的圓生拘毗羅樹葉色變黃時，三十三天的天眾在那時歡喜："現在圓生拘毗羅樹葉已變黃，不久將會落葉。" 諸比丘，當三十三天的圓生拘毗羅樹落葉時，三十三天的天眾在那時歡喜："現在圓生拘毗羅樹已落葉，不久將會生出嫩芽。" 諸比丘，當三十三天的圓生拘毗羅樹生出嫩芽時，三十三天的天眾在那時歡喜："現在圓生拘毗羅樹已生出嫩芽，不久將會長出新葉。" 諸比丘，當三十三天的圓生拘毗羅樹長出新葉時，三十三天的天眾在那時歡喜："現在圓生拘毗羅樹已長出新葉，不久將會長出花蕾。" 諸比丘，當三十三天的圓生拘毗羅樹長出花蕾時，三十三天的天眾在那時歡喜："現在圓生拘毗羅樹已長出花蕾，不久將會含苞待放。" 諸比丘，當三十三天的圓生拘毗羅樹含苞待放時，三十三天的天眾在那時歡喜："現在圓生拘毗羅樹已含苞待放，不久將會全部盛開。" 諸比丘，當三十三天的圓生拘毗羅樹全部盛開時，三十三天的天眾歡喜地在圓生拘毗羅樹下享受天界五欲，持續四個月。諸比丘，當圓生拘毗羅樹全部盛開時，其光芒遍照五十由旬，其香氣順風傳播百由旬，這就是圓生拘毗羅樹的威力。諸比丘，同樣地，當聖弟子思考要從在家出家時，諸比丘，這時聖弟子就像三十三天的圓生拘毗羅樹葉色變黃。諸比丘，當聖弟子剃除鬚髮，披上袈裟衣，從在家出家時，諸比丘，這時聖弟子就像三十三天的圓生拘毗羅樹落葉。諸比丘，當聖弟子遠離慾望……成就並安住于初禪時，諸比丘，這時聖弟子就像三十三天的圓生拘毗羅樹生出嫩芽。諸比丘，當聖弟子止息尋伺……成就並安住于第二禪時，諸比丘，這時聖弟子就像三十三天的圓生拘毗羅樹長出新葉。諸比丘，當聖弟子離喜……成就並安住于第三禪時，諸比丘，這時聖弟子就像三十三天的圓生拘毗羅樹長出花蕾。諸比丘，當聖弟子舍樂舍苦……成就並安住于第四禪時，諸比丘，這時聖弟子就像三十三天的圓生拘毗羅樹含苞待放。諸比丘，當聖弟子因諸漏盡……證得並安住時，諸比丘，這時聖弟子就像三十三天的圓生拘毗羅樹全部盛開。

『『Tasmiṃ, bhikkhave, samaye bhummā devā saddamanussāventi – 『eso itthannāmo āyasmā itthannāmassa āyasmato saddhivihāriko amukamhā gāmā vā nigamā vā agārasmā anagāriyaṃ pabbajito āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī』ti. Bhummānaṃ devānaṃ saddaṃ sutvā cātumahārājikā devā…pe… tāvatiṃsā devā… yāmā devā… tusitā devā… nimmānaratī devā… paranimmitavasavattī devā… brahmakāyikā devā saddamanussāventi – 『eso itthannāmo āyasmā itthannāmassa āyasmato saddhivihāriko amukamhā gāmā vā nigamā vā agārasmā anagāriyaṃ pabbajito āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī』ti. Itiha tena khaṇena tena muhuttena yāva brahmalokā saddo [sādhukārasaddo (sī. aṭṭha., ka. aṭṭha.)] abbhuggacchati , ayamānubhāvo khīṇāsavassa bhikkhuno』』ti. Pañcamaṃ.

Sakkaccasuttaṃ

諸比丘，在那時地居天眾宣告說："這位某某尊者，是某某尊者的同住弟子，他從某某村或鎮出家，現已滅盡諸漏，證得無漏心解脫、慧解脫，于現法中自知自證，具足安住。"聽到地居天眾的聲音后，四大天王天眾……三十三天眾……夜摩天眾……兜率天眾……化樂天眾……他化自在天眾……梵天眾也宣告說："這位某某尊者，是某某尊者的同住弟子，他從某某村或鎮出家，現已滅盡諸漏，證得無漏心解脫、慧解脫，于現法中自知自證，具足安住。"就這樣，在那剎那、那時刻，聲音上達梵天界，這就是漏盡比丘的威力。第五\經終。第六\經恭敬經

Atha kho āyasmato sāriputtassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – 『『kiṃ nu kho, bhikkhu, sakkatvā garuṃ katvā upanissāya viharanto akusalaṃ pajaheyya, kusalaṃ bhāveyyā』』ti? Atha kho āyasmato sāriputtassa etadahosi – 『『satthāraṃ kho, bhikkhu, sakkatvā garuṃ katvā upanissāya viharanto akusalaṃ pajaheyya, kusalaṃ bhāveyya. Dhammaṃ kho, bhikkhu…pe… saṅghaṃ kho, bhikkhu…pe… sikkhaṃ kho, bhikkhu…pe… samādhiṃ kho, bhikkhu…pe… appamādaṃ kho, bhikkhu…pe… paṭisanthāraṃ kho, bhikkhu sakkatvā garuṃ katvā upanissāya viharanto akusalaṃ pajaheyya, kusalaṃ bhāveyyā』』ti.

Atha kho āyasmato sāriputtassa etadahosi – 『『ime kho me dhammā parisuddhā pariyodātā, yaṃnūnāhaṃ ime dhamme gantvā [gahetvā (ka.)] bhagavato āroceyyaṃ. Evaṃ me ime dhammā parisuddhā ceva bhavissanti parisuddhasaṅkhātatarā ca. Seyyathāpi nāma puriso suvaṇṇanikkhaṃ adhigaccheyya parisuddhaṃ pariyodātaṃ. Tassa evamassa – 『ayaṃ kho me suvaṇṇanikkho parisuddho pariyodāto, yaṃnūnāhaṃ imaṃ suvaṇṇanikkhaṃ gantvā [gahetvā (ka.)] kammārānaṃ dasseyyaṃ. Evaṃ me ayaṃ suvaṇṇanikkho sakammāragato parisuddho ceva bhavissati parisuddhasaṅkhātataro ca. Evamevaṃ [kho (ka.)] me ime dhammā parisuddhā pariyodātā, yaṃnūnāhaṃ ime dhamme gantvā [gahetvā (ka.)] bhagavato āroceyyaṃ. Evaṃ me ime dhammā parisuddhā ceva bhavissanti parisuddhasaṅkhātatarā cā』』』ti.

Atha kho āyasmā sāriputto sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca –

『『Idha mayhaṃ, bhante, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – 『kiṃ nu kho, bhikkhu, sakkatvā garuṃ katvā upanissāya viharanto akusalaṃ pajaheyya, kusalaṃ bhāveyyā』ti? Atha kho tassa mayhaṃ, bhante, etadahosi – 『satthāraṃ kho, bhikkhu, sakkatvā garuṃ katvā upanissāya viharanto akusalaṃ pajaheyya, kusalaṃ bhāveyya. Dhammaṃ kho, bhikkhu …pe… paṭisanthāraṃ kho, bhikkhu sakkatvā…pe… kusalaṃ bhāveyyā』ti. Atha kho tassa mayhaṃ, bhante, etadahosi – 『ime kho me dhammā parisuddhā pariyodātā, yaṃnūnāhaṃ ime dhamme gantvā bhagavato āroceyyaṃ. Evaṃ me ime dhammā parisuddhā ceva bhavissanti parisuddhasaṅkhātatarā ca. Seyyathāpi nāma puriso suvaṇṇanikkhaṃ adhigaccheyya parisuddhaṃ pariyodātaṃ. Tassa evamassa – ayaṃ kho me suvaṇṇanikkho parisuddho pariyodāto, yaṃnūnāhaṃ imaṃ suvaṇṇanikkhaṃ gantvā kammārānaṃ dasseyyaṃ. Evaṃ me ayaṃ suvaṇṇanikkho sakammāragato parisuddho ceva bhavissati parisuddhasaṅkhātataro ca. Evamevaṃ me ime dhammā parisuddhā pariyodātā, yaṃnūnāhaṃ ime dhamme gantvā bhagavato āroceyyaṃ. Evaṃ me ime dhammā parisuddhā ceva bhavissanti parisuddhasaṅkhātatarā cā』』』ti.

『『Sādhu sādhu, sāriputta ! Satthāraṃ kho, sāriputta, bhikkhu sakkatvā garuṃ katvā upanissāya viharanto akusalaṃ pajaheyya, kusalaṃ bhāveyya. Dhammaṃ kho, sāriputta, bhikkhu sakkatvā garuṃ katvā upanissāya viharanto akusalaṃ pajaheyya, kusalaṃ bhāveyya. Saṅghaṃ kho…pe… sikkhaṃ kho… samādhiṃ kho… appamādaṃ kho… paṭisanthāraṃ kho, sāriputta, bhikkhu sakkatvā garuṃ katvā upanissāya viharanto akusalaṃ pajaheyya, kusalaṃ bhāveyyā』』ti.

Evaṃ vutte āyasmā sāriputto bhagavantaṃ etadavoca – 『『imassa kho ahaṃ, bhante, bhagavatā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmi. So vata, bhante, bhikkhu satthari agāravo dhamme sagāravo bhavissatīti netaṃ ṭhānaṃ vijjati. Yo so, bhante, bhikkhu satthari agāravo dhammepi so agāravo』』.

『『So vata, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghe sagāravo bhavissatīti netaṃ ṭhānaṃ vijjati. Yo so, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghepi so agāravo.

『『So vata, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya sagāravo bhavissatīti netaṃ ṭhānaṃ vijjati. Yo so, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāyapi so agāravo.

這時，尊者舍利弗獨處靜坐時，心中生起這樣的思維："比丘應恭敬、尊重、依止什麼而住，才能捨棄不善、修習善法呢？"這時，尊者舍利弗想到："比丘恭敬、尊重、依止導師而住，能捨棄不善、修習善法。比丘恭敬、尊重、依止法……僧伽……學處……禪定……不放逸……和善接待而住，能捨棄不善、修習善法。" 這時，尊者舍利弗想到："我這些法是清凈、明凈的，我應該帶著這些法去報告世尊。這樣我這些法不僅會清凈，而且會被認為更加清凈。就像一個人獲得清凈、明凈的黃金，他會這樣想：'我這塊黃金是清凈、明凈的，我應該帶著這塊黃金去給金匠看。這樣我這塊黃金經金匠處理后不僅會清凈，而且會被認為更加清凈。'同樣地，我這些法是清凈、明凈的，我應該帶著這些法去報告世尊。這樣我這些法不僅會清凈，而且會被認為更加清凈。" 於是，尊者舍利弗在傍晚時分從禪修中起來，走向世尊所在處。到達后，禮敬世尊，坐在一旁。坐在一旁的尊者舍利弗對世尊說： "大德，我獨處靜坐時，心中生起這樣的思維：'比丘應恭敬、尊重、依止什麼而住，才能捨棄不善、修習善法呢？'這時，大德，我想到：'比丘恭敬、尊重、依止導師而住，能捨棄不善、修習善法。比丘恭敬、尊重、依止法……和善接待而住，能捨棄不善、修習善法。'這時，大德，我想到：'我這些法是清凈、明凈的，我應該帶著這些法去報告世尊。這樣我這些法不僅會清凈，而且會被認為更加清凈。就像一個人獲得清凈、明凈的黃金，他會這樣想：我這塊黃金是清凈、明凈的，我應該帶著這塊黃金去給金匠看。這樣我這塊黃金經金匠處理后不僅會清凈，而且會被認為更加清凈。同樣地，我這些法是清凈、明凈的，我應該帶著這些法去報告世尊。這樣我這些法不僅會清凈，而且會被認為更加清凈。'" "善哉！善哉！舍利弗！比丘恭敬、尊重、依止導師而住，能捨棄不善、修習善法。舍利弗，比丘恭敬、尊重、依止法而住，能捨棄不善、修習善法。比丘恭敬、尊重、依止僧伽……學處……禪定……不放逸……和善接待而住，能捨棄不善、修習善法。" 說到這裡，尊者舍利弗對世尊說："大德，我如是理解世尊簡略所說的詳細含義。大德，比丘不恭敬導師而恭敬法，這是不可能的。大德，比丘不恭敬導師，他也不會恭敬法。大德，比丘不恭敬導師、不恭敬法而恭敬僧伽，這是不可能的。大德，比丘不恭敬導師、不恭敬法，他也不會恭敬僧伽。大德，比丘不恭敬導師、不恭敬法、不恭敬僧伽而恭敬學處，這是不可能的。大德，比丘不恭敬導師、不恭敬法、不恭敬僧伽，他也不會恭敬學處。

『『So vata, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya agāravo samādhismiṃ sagāravo bhavissatīti netaṃ ṭhānaṃ vijjati. Yo so, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya agāravo samādhismimpi so agāravo.

『『So vata, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya agāravo samādhismiṃ agāravo appamāde sagāravo bhavissatīti netaṃ ṭhānaṃ vijjati. Yo so, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya agāravo samādhismiṃ agāravo appamādepi so agāravo.

『『So vata, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya agāravo samādhismiṃ agāravo appamāde agāravo paṭisanthāre sagāravo bhavissatīti netaṃ ṭhānaṃ vijjati. Yo so, bhante, bhikkhu satthari agāravo…pe… appamāde agāravo paṭisanthārepi so agāravo.

『『So vata, bhante, bhikkhu satthari sagāravo dhamme agāravo bhavissatīti netaṃ ṭhānaṃ vijjati. Yo so, bhante, bhikkhu satthari sagāravo dhammepi so sagāravo…pe….

『『So vata, bhante, bhikkhu satthari sagāravo…pe. … appamāde sagāravo paṭisanthāre agāravo bhavissatīti netaṃ ṭhānaṃ vijjati. Yo so, bhante, bhikkhu satthari sagāravo…pe… appamāde sagāravo paṭisanthārepi so sagāravo.

『『So vata, bhante, bhikkhu satthari sagāravo dhammepi sagāravo bhavissatīti ṭhānametaṃ vijjati. Yo so, bhante, bhikkhu satthari sagāravo dhammepi so sagāravo…pe….

『『So vata, bhante, bhikkhu satthari sagāravo…pe… appamāde sagāravo paṭisanthārepi sagāravo bhavissatīti ṭhānametaṃ vijjati. Yo so, bhante, bhikkhu satthari sagāravo dhamme sagāravo saṅghe sagāravo sikkhāya sagāravo samādhismiṃ sagāravo appamāde sagāravo paṭisanthārepi so sagāravo』』ti.

『『Imassa kho ahaṃ, bhante, bhagavatā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī』』ti.

『『Sādhu sādhu, sāriputta! Sādhu kho tvaṃ, sāriputta, imassa mayā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāsi. So vata, sāriputta, bhikkhu satthari agāravo dhamme sagāravo bhavissatīti netaṃ ṭhānaṃ vijjati…pe… yo so, sāriputta, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya agāravo samādhismiṃ agāravo appamādepi so agāravo.

『『So vata, sāriputta, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya agāravo samādhismiṃ agāravo appamāde agāravo paṭisanthāre sagāravo bhavissatīti netaṃ ṭhānaṃ vijjati. Yo so, sāriputta, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya agāravo samādhismiṃ agāravo appamāde agāravo paṭisanthārepi so agāravo.

『『So vata, sāriputta, bhikkhu satthari sagāravo dhamme agāravo bhavissatīti netaṃ ṭhānaṃ vijjati…pe… yo so, sāriputta, bhikkhu satthari sagāravo dhammepi so sagāravo …pe….

『『So vata, sāriputta, bhikkhu satthari sagāravo dhamme sagāravo…pe… appamāde sagāravo paṭisanthāre agāravo bhavissatīti netaṃ ṭhānaṃ vijjati. Yo so, sāriputta, bhikkhu satthari sagāravo…pe… appamāde sagāravo paṭisanthārepi so sagāravo.

『『So vata, sāriputta, bhikkhu satthari sagāravo dhammepi sagāravo bhavissatīti ṭhānametaṃ vijjati. Yo so, sāriputta, bhikkhu satthari sagāravo dhammepi so sagāravo…pe….

『『So vata, sāriputta, bhikkhu satthari sagāravo…pe… appamāde sagāravo paṭisanthārepi so sagāravo bhavissatīti ṭhānametaṃ vijjati. Yo so, sāriputta, bhikkhu satthari sagāravo…pe… appamāde sagāravo paṭisanthārepi so sagāravo』』ti.

『『Imassa kho, sāriputta, mayā saṃkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo』』ti. Chaṭṭhaṃ.

Bhāvanāsuttaṃ

大德，比丘不恭敬導師、不恭敬法、不恭敬僧伽、不恭敬學處而恭敬禪定，這是不可能的。大德，比丘不恭敬導師、不恭敬法、不恭敬僧伽、不恭敬學處，他也不會恭敬禪定。大德，比丘不恭敬導師、不恭敬法、不恭敬僧伽、不恭敬學處、不恭敬禪定而恭敬不放逸，這是不可能的。大德，比丘不恭敬導師、不恭敬法、不恭敬僧伽、不恭敬學處、不恭敬禪定，他也不會恭敬不放逸。大德，比丘不恭敬導師、不恭敬法、不恭敬僧伽、不恭敬學處、不恭敬禪定、不恭敬不放逸而恭敬和善接待，這是不可能的。大德，比丘不恭敬導師……不恭敬不放逸，他也不會恭敬和善接待。大德，比丘恭敬導師而不恭敬法，這是不可能的。大德，比丘恭敬導師，他也會恭敬法…… 大德，比丘恭敬導師……恭敬不放逸而不恭敬和善接待，這是不可能的。大德，比丘恭敬導師……恭敬不放逸，他也會恭敬和善接待。大德，比丘恭敬導師也會恭敬法，這是可能的。大德，比丘恭敬導師，他也會恭敬法…… 大德，比丘恭敬導師……恭敬不放逸也會恭敬和善接待，這是可能的。大德，比丘恭敬導師、恭敬法、恭敬僧伽、恭敬學處、恭敬禪定、恭敬不放逸，他也會恭敬和善接待。" "大德，我如是理解世尊簡略所說的詳細含義。" "善哉！善哉！舍利弗！善哉，舍利弗，你如是理解我簡略所說的詳細含義。舍利弗，比丘不恭敬導師而恭敬法，這是不可能的……舍利弗，比丘不恭敬導師、不恭敬法、不恭敬僧伽、不恭敬學處、不恭敬禪定，他也不會恭敬不放逸。舍利弗，比丘不恭敬導師、不恭敬法、不恭敬僧伽、不恭敬學處、不恭敬禪定、不恭敬不放逸而恭敬和善接待，這是不可能的。舍利弗，比丘不恭敬導師、不恭敬法、不恭敬僧伽、不恭敬學處、不恭敬禪定、不恭敬不放逸，他也不會恭敬和善接待。舍利弗，比丘恭敬導師而不恭敬法，這是不可能的……舍利弗，比丘恭敬導師，他也會恭敬法…… 舍利弗，比丘恭敬導師、恭敬法……恭敬不放逸而不恭敬和善接待，這是不可能的。舍利弗，比丘恭敬導師……恭敬不放逸，他也會恭敬和善接待。舍利弗，比丘恭敬導師也會恭敬法，這是可能的。舍利弗，比丘恭敬導師，他也會恭敬法…… 舍利弗，比丘恭敬導師……恭敬不放逸也會恭敬和善接待，這是可能的。舍利弗，比丘恭敬導師……恭敬不放逸，他也會恭敬和善接待。舍利弗，我簡略所說應如是詳細理解。"第六\經終。第七\經修習經

『『Bhāvanaṃ ananuyuttassa, bhikkhave, bhikkhuno viharato kiñcāpi evaṃ icchā uppajjeyya – 『aho vata me anupādāya āsavehi cittaṃ vimucceyyā』ti, atha khvassa neva anupādāya āsavehi cittaṃ vimuccati. Taṃ kissa hetu? 『Abhāvitattā』tissa vacanīyaṃ. Kissa abhāvitattā? Catunnaṃ satipaṭṭhānānaṃ, catunnaṃ sammappadhānānaṃ, catunnaṃ iddhipādānaṃ, pañcannaṃ indriyānaṃ, pañcannaṃ balānaṃ, sattannaṃ bojjhaṅgānaṃ, ariyassa aṭṭhaṅgikassa maggassa.

『『Seyyathāpi, bhikkhave, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā. Tānassu kukkuṭiyā na sammā adhisayitāni, na sammā pariseditāni, na sammā paribhāvitāni . Kiñcāpi tassā kukkuṭiyā evaṃ icchā uppajjeyya – 『aho vata me kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjeyyu』nti, atha kho abhabbāva te kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjituṃ. Taṃ kissa hetu? Tathā hi, bhikkhave, kukkuṭiyā aṇḍāni na sammā adhisayitāni, na sammā pariseditāni, na sammā paribhāvitāni. Evamevaṃ kho, bhikkhave, bhāvanaṃ ananuyuttassa bhikkhuno viharato kiñcāpi evaṃ icchā uppajjeyya – 『aho vata me anupādāya āsavehi cittaṃ vimucceyyā』ti, atha khvassa neva anupādāya āsavehi cittaṃ vimuccati. Taṃ kissa hetu? 『Abhāvitattā』tissa vacanīyaṃ. Kissa abhāvitattā? Catunnaṃ satipaṭṭhānānaṃ, catunnaṃ sammappadhānānaṃ, catunnaṃ iddhipādānaṃ, pañcannaṃ indriyānaṃ, pañcannaṃ balānaṃ, sattannaṃ bojjhaṅgānaṃ, ariyassa aṭṭhaṅgikassa maggassa.

『『Bhāvanaṃ anuyuttassa, bhikkhave, bhikkhuno viharato kiñcāpi na evaṃ icchā uppajjeyya – 『aho vata me anupādāya āsavehi cittaṃ vimucceyyā』ti, atha khvassa anupādāya āsavehi cittaṃ vimuccati. Taṃ kissa hetu? 『Bhāvitattā』tissa vacanīyaṃ. Kissa bhāvitattā? Catunnaṃ satipaṭṭhānānaṃ, catunnaṃ sammappadhānānaṃ, catunnaṃ iddhipādānaṃ, pañcannaṃ indriyānaṃ, pañcannaṃ balānaṃ, sattannaṃ bojjhaṅgānaṃ, ariyassa aṭṭhaṅgikassa maggassa.

『『Seyyathāpi , bhikkhave, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā. Tānassu kukkuṭiyā sammā adhisayitāni, sammā pariseditāni, sammā paribhāvitāni . Kiñcāpi tassā kukkuṭiyā na evaṃ icchā uppajjeyya – 『aho vata me kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjeyyu』nti, atha kho bhabbāva te kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjituṃ. Taṃ kissa hetu? Tathā hi, bhikkhave, kukkuṭiyā aṇḍāni sammā adhisayitāni, sammā pariseditāni, sammā paribhāvitāni. Evamevaṃ kho, bhikkhave, bhāvanaṃ anuyuttassa bhikkhuno viharato kiñcāpi na evaṃ icchā uppajjeyya – 『aho vata me anupādāya āsavehi cittaṃ vimucceyyā』ti, atha khvassa anupādāya āsavehi cittaṃ vimuccati. Taṃ kissa hetu? 『Bhāvitattā』tissa vacanīyaṃ. Kissa bhāvitattā? Catunnaṃ satipaṭṭhānānaṃ…pe… ariyassa aṭṭhaṅgikassa maggassa.

『『Seyyathāpi, bhikkhave, phalagaṇḍassa [palagaṇḍassa (?)] vā phalagaṇḍantevāsikassa vā dissanteva [khīyante (ka.)] vāsijaṭe [dissanti aṅgulipadāni (sī.), aṅgulapadāni dissanti aṅgulapadaṃ (ka.)] aṅgulipadāni dissati [dissanti (syā.)] aṅguṭṭhapadaṃ [dissanti aṅgulipadāni (sī.), aṅgulapadāni dissanti aṅgulapadaṃ (ka.)]. No ca khvassa evaṃ ñāṇaṃ hoti – 『ettakaṃ me ajja vāsijaṭassa khīṇaṃ, ettakaṃ hiyyo, ettakaṃ pare』ti, atha khvassa khīṇe 『khīṇa』nteva ñāṇaṃ hoti. Evamevaṃ kho, bhikkhave, bhāvanaṃ anuyuttassa bhikkhuno viharato kiñcāpi na evaṃ ñāṇaṃ hoti – 『ettakaṃ me ajja āsavānaṃ khīṇaṃ, ettakaṃ hiyyo, ettakaṃ pare』ti, atha khvassa khīṇe 『khīṇa』nteva ñāṇaṃ hoti.

"諸比丘，對於不專注修習的比丘而住時，即使生起這樣的願望：'啊！愿我的心不執取而從諸漏中解脫'，然而他的心卻不能不執取而從諸漏中解脫。這是什麼原因？應當說是'因為未修習'。什麼未修習？四念處、四正勤、四神足、五根、五力、七覺支、八聖道支。 "諸比丘，譬如母雞有八個、十個或十二個蛋。這些蛋沒有被母雞好好地孵臥，沒有好好地保暖，沒有好好地培育。即使那母雞生起這樣的願望：'啊！愿我的小雞用腳爪尖或鳥喙啄破蛋殼，平安地出生'，然而那些小雞是不可能用腳爪尖或鳥喙啄破蛋殼平安地出生的。這是什麼原因？諸比丘，因為母雞的蛋沒有被好好地孵臥，沒有好好地保暖，沒有好好地培育。同樣地，諸比丘，對於不專注修習的比丘而住時，即使生起這樣的願望：'啊！愿我的心不執取而從諸漏中解脫'，然而他的心卻不能不執取而從諸漏中解脫。這是什麼原因？應當說是'因為未修習'。什麼未修習？四念處、四正勤、四神足、五根、五力、七覺支、八聖道支。 "諸比丘，對於專注修習的比丘而住時，即使沒有生起這樣的願望：'啊！愿我的心不執取而從諸漏中解脫'，然而他的心卻能不執取而從諸漏中解脫。這是什麼原因？應當說是'因為已修習'。什麼已修習？四念處、四正勤、四神足、五根、五力、七覺支、八聖道支。 "諸比丘，譬如母雞有八個、十個或十二個蛋。這些蛋被母雞好好地孵臥，好好地保暖，好好地培育。即使那母雞沒有生起這樣的願望：'啊！愿我的小雞用腳爪尖或鳥喙啄破蛋殼，平安地出生'，然而那些小雞是可能用腳爪尖或鳥喙啄破蛋殼平安地出生的。這是什麼原因？諸比丘，因為母雞的蛋被好好地孵臥，好好地保暖，好好地培育。同樣地，諸比丘，對於專注修習的比丘而住時，即使沒有生起這樣的願望：'啊！愿我的心不執取而從諸漏中解脫'，然而他的心卻能不執取而從諸漏中解脫。這是什麼原因？應當說是'因為已修習'。什麼已修習？四念處...乃至...八聖道支。 "諸比丘，譬如木匠或木匠的學徒，當看到斧柄上留下的手指印和拇指印。他雖然不知道'今天我的斧柄磨損了這麼多，昨天磨損了這麼多，前天磨損了這麼多'，但當磨損時，他知道'已經磨損了'。同樣地，諸比丘，對於專注修習的比丘而住時，雖然他不知道'今天我的諸漏盡了這麼多，昨天盡了這麼多，前天盡了這麼多'，但當滅盡時，他知道'已經滅盡了'。"

『『Seyyathāpi , bhikkhave, sāmuddikāya nāvāya vettabandhanabaddhāya [vettabandhāya (ka.)] cha māsāni udake pariyādāya hemantikena thale ukkhittāya vātātapaparetāni bandhanāni, tāni pāvussakena meghena abhippavuṭṭhāni appakasireneva parihāyanti [paṭippassambhanti (sī. syā.)], pūtikāni bhavanti. Evamevaṃ kho, bhikkhave, bhāvanaṃ anuyuttassa bhikkhuno viharato appakasireneva saṃyojanāni paṭippassambhanti, pūtikāni bhavantī』』ti. Sattamaṃ.

Aggikkhandhopamasuttaṃ

"諸比丘，譬如海船以藤條捆綁，在水中行駛六個月后，在冬季被拖上岸，經受風吹日曬的繩索，當被雨季的雲雨浸淋時，不費多少力就會鬆弛，變得腐朽。同樣地，諸比丘，對於專注修習的比丘而住時，不費多少力諸結就會鬆解，變得腐朽。" 第七經完。 8. 火蘊譬喻經

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosalesu cārikaṃ carati mahatā bhikkhusaṅghena saddhiṃ. Addasā kho bhagavā addhānamaggappaṭipanno aññatarasmiṃ padese mahantaṃ aggikkhandhaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ [sañjotibhūtaṃ (syā.)]. Disvāna maggā okkamma aññatarasmiṃ rukkhamūle paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi – 『『passatha no tumhe, bhikkhave, amuṃ mahantaṃ aggikkhandhaṃ ādittaṃ sampajjalitaṃ sajotibhūta』』nti? 『『Evaṃ, bhante』』ti.

『『Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ – yaṃ amuṃ mahantaṃ aggikkhandhaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ āliṅgetvā upanisīdeyya vā upanipajjeyya vā, yaṃ vā khattiyakaññaṃ vā brāhmaṇakaññaṃ vā gahapatikaññaṃ vā mudutalunahatthapādaṃ āliṅgetvā upanisīdeyya vā upanipajjeyya vā』』ti? 『『Etadeva, bhante, varaṃ – yaṃ khattiyakaññaṃ vā brāhmaṇakaññaṃ vā gahapatikaññaṃ vā mudutalunahatthapādaṃ āliṅgetvā upanisīdeyya vā upanipajjeyya vā, dukkhañhetaṃ, bhante, yaṃ amuṃ mahantaṃ aggikkhandhaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ āliṅgetvā upanisīdeyya vā upanipajjeyya vā』』ti.

『『Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṃ dussīlassa pāpadhammassa asucisaṅkassarasamācārassa paṭicchannakammantassa assamaṇassa samaṇapaṭiññassa abrahmacārissa brahmacāripaṭiññassa antopūtikassa avassutassa kasambujātassa yaṃ amuṃ mahantaṃ aggikkhandhaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ āliṅgetvā upanisīdeyya vā upanipajjeyya vā. Taṃ kissa hetu? Tatonidānañhi so, bhikkhave, maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ, na tveva tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya.

『『Yañca kho so, bhikkhave, dussīlo pāpadhammo asucisaṅkassarasamācāro…pe… kasambujāto khattiyakaññaṃ vā brāhmaṇakaññaṃ vā gahapatikaññaṃ vā mudutalunahatthapādaṃ āliṅgetvā upanisīdati vā upanipajjati vā, tañhi tassa [taṃ hissa (ka.)], bhikkhave, hoti dīgharattaṃ ahitāya dukkhāya kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.

『『Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ – yaṃ balavā puriso daḷhāya vālarajjuyā ubho jaṅghā veṭhetvā ghaṃseyya – sā chaviṃ chindeyya chaviṃ chetvā cammaṃ chindeyya cammaṃ chetvā maṃsaṃ chindeyya maṃsaṃ chetvā nhāruṃ chindeyya nhāruṃ chetvā aṭṭhiṃ chindeyya aṭṭhiṃ chetvā aṭṭhimiñjaṃ āhacca tiṭṭheyya, yaṃ vā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā abhivādanaṃ sādiyeyyā』』ti? 『『Etadeva , bhante, varaṃ – yaṃ khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā abhivādanaṃ sādiyeyya, dukkhañhetaṃ, bhante, yaṃ balavā puriso daḷhāya vālarajjuyā…pe… aṭṭhimiñjaṃ āhacca tiṭṭheyyā』』ti.

『『Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṃ dussīlassa…pe… kasambujātassa yaṃ balavā puriso daḷhāya vālarajjuyā ubho jaṅghā veṭhetvā…pe… aṭṭhimiñjaṃ āhacca tiṭṭheyya. Taṃ kissa hetu? Tatonidānañhi so, bhikkhave, maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ, na tveva tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Yañca kho so, bhikkhave, dussīlo…pe… kasambujāto khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā abhivādanaṃ sādiyati, tañhi tassa, bhikkhave, hoti dīgharattaṃ ahitāya dukkhāya kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.

『『Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ – yaṃ balavā puriso tiṇhāya sattiyā teladhotāya paccorasmiṃ pahareyya, yaṃ vā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā añjalikammaṃ sādiyeyyā』』ti? 『『Etadeva, bhante, varaṃ – yaṃ khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā añjalikammaṃ sādiyeyya, dukkhañhetaṃ, bhante, yaṃ balavā puriso tiṇhāya sattiyā teladhotāya paccorasmiṃ pahareyyā』』ti.

如是我聞。一時，世尊與大比丘眾一起在拘薩羅國（今印度北方邦）遊行。世尊行走在大路上時，在某處看見一大堆燃燒著、熾熱、發光的火。看見后，離開道路，在某棵樹下設座而坐。坐下後，世尊對比丘們說："諸比丘，你們看見那大堆燃燒著、熾熱、發光的火嗎？""是的，世尊。" "諸比丘，你們認為如何，哪個較好：是擁抱那大堆燃燒著、熾熱、發光的火而坐或臥，還是擁抱手腳柔軟細嫩的剎帝利女、婆羅門女或居士女而坐或臥？""世尊，擁抱手腳柔軟細嫩的剎帝利女、婆羅門女或居士女而坐或臥較好。世尊，擁抱那大堆燃燒著、熾熱、發光的火而坐或臥是痛苦的。" "諸比丘，我告訴你們，我使你們了知，對於破戒者、惡法者、不凈行為者、行為可疑者、隱藏業行者、非沙門而自稱沙門者、非梵行而自稱梵行者、內心腐敗者、充滿煩惱者、如垃圾般的人，擁抱那大堆燃燒著、熾熱、發光的火而坐或臥反而更好。這是什麼原因？諸比丘，因為他可能因此而死亡或感受近似死亡的痛苦，但不會因此在身壞命終后投生於惡趣、苦趣、墮處、地獄。 "而諸比丘，那破戒者、惡法者、不凈行為者...乃至...如垃圾般的人若擁抱手腳柔軟細嫩的剎帝利女、婆羅門女或居士女而坐或臥，這會讓他長期遭受不利與痛苦，在身壞命終后投生於惡趣、苦趣、墮處、地獄。 "諸比丘，你們認為如何，哪個較好：是讓一個強壯的人用堅韌的馬尾繩纏繞雙腿摩擦——割破錶皮，割破錶皮后割破面板，割破面板后割破肌肉，割破肌肉后割破筋腱，割破筋腱后割破骨頭，割破骨頭后觸及骨髓而住，還是接受剎帝利大富者、婆羅門大富者或居士大富者的禮敬？""世尊，接受剎帝利大富者、婆羅門大富者或居士大富者的禮敬較好。世尊，讓強壯的人用堅韌的馬尾繩...乃至...觸及骨髓而住是痛苦的。" "諸比丘，我告訴你們，我使你們了知，對於破戒者...乃至...如垃圾般的人，讓強壯的人用堅韌的馬尾繩纏繞雙腿...乃至...觸及骨髓而住反而更好。這是什麼原因？諸比丘，因為他可能因此而死亡或感受近似死亡的痛苦，但不會因此在身壞命終后投生於惡趣、苦趣、墮處、地獄。而諸比丘，那破戒者...乃至...如垃圾般的人若接受剎帝利大富者、婆羅門大富者或居士大富者的禮敬，這會讓他長期遭受不利與痛苦，在身壞命終后投生於惡趣、苦趣、墮處、地獄。 "諸比丘，你們認為如何，哪個較好：是讓強壯的人用擦過油的鋒利長矛刺胸，還是接受剎帝利大富者、婆羅門大富者或居士大富者的合掌禮敬？""世尊，接受剎帝利大富者、婆羅門大富者或居士大富者的合掌禮敬較好。世尊，讓強壯的人用擦過油的鋒利長矛刺胸是痛苦的。"

『『Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṃ dussīlassa…pe… kasambujātassa yaṃ balavā puriso tiṇhāya sattiyā teladhotāya paccorasmiṃ pahareyya. Taṃ kissa hetu? Tatonidānañhi so, bhikkhave, maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ, na tveva tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Yañca kho so, bhikkhave, dussīlo pāpadhammo…pe… kasambujāto khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā añjalikammaṃ sādiyati, tañhi tassa, bhikkhave, hoti dīgharattaṃ ahitāya dukkhāya kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.

『『Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ – yaṃ balavā puriso tattena ayopaṭṭena ādittena sampajjalitena sajotibhūtena kāyaṃ sampaliveṭheyya, yaṃ vā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ cīvaraṃ paribhuñjeyyā』』ti? 『『Etadeva, bhante, varaṃ – yaṃ khattiyamahāsālānaṃ vā…pe… saddhādeyyaṃ cīvaraṃ paribhuñjeyya, dukkhañhetaṃ, bhante, yaṃ balavā puriso tattena ayopaṭṭena ādittena sampajjalitena sajotibhūtena kāyaṃ sampaliveṭheyyā』』ti.

『『Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṃ dussīlassa…pe… kasambujātassa yaṃ balavā puriso tattena ayopaṭṭena ādittena sampajjalitena sajotibhūtena kāyaṃ sampaliveṭheyya. Taṃ kissa hetu? Tatonidānañhi so, bhikkhave, maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ, na tveva tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Yañca kho so, bhikkhave, dussīlo…pe… kasambujāto khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ cīvaraṃ paribhuñjati, tañhi tassa, bhikkhave, hoti dīgharattaṃ ahitāya dukkhāya kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.

『『Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ – yaṃ balavā puriso tattena ayosaṅkunā mukhaṃ vivaritvā tattaṃ lohaguḷaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ mukhe pakkhipeyya – taṃ tassa oṭṭhampi daheyya [ḍaheyya (katthaci)] mukhampi daheyya jivhampi daheyya kaṇṭhampi daheyya urampi [ma. ni.

"諸比丘，我告訴你們，我使你們了知，對於破戒者...乃至...如垃圾般的人，讓強壯的人用擦過油的鋒利長矛刺胸反而更好。這是什麼原因？諸比丘，因為他可能因此而死亡或感受近似死亡的痛苦，但不會因此在身壞命終后投生於惡趣、苦趣、墮處、地獄。而諸比丘，那破戒者、惡法者...乃至...如垃圾般的人若接受剎帝利大富者、婆羅門大富者或居士大富者的合掌禮敬，這會讓他長期遭受不利與痛苦，在身壞命終后投生於惡趣、苦趣、墮處、地獄。 "諸比丘，你們認為如何，哪個較好：是讓強壯的人用燃燒著、熾熱、發光的鐵板包裹身體，還是受用剎帝利大富者、婆羅門大富者或居士大富者以信施所佈施的衣服？""世尊，受用剎帝利大富者...乃至...以信施所佈施的衣服較好。世尊，讓強壯的人用燃燒著、熾熱、發光的鐵板包裹身體是痛苦的。" "諸比丘，我告訴你們，我使你們了知，對於破戒者...乃至...如垃圾般的人，讓強壯的人用燃燒著、熾熱、發光的鐵板包裹身體反而更好。這是什麼原因？諸比丘，因為他可能因此而死亡或感受近似死亡的痛苦，但不會因此在身壞命終后投生於惡趣、苦趣、墮處、地獄。而諸比丘，那破戒者...乃至...如垃圾般的人若受用剎帝利大富者、婆羅門大富者或居士大富者以信施所佈施的衣服，這會讓他長期遭受不利與痛苦，在身壞命終后投生於惡趣、苦趣、墮處、地獄。 "諸比丘，你們認為如何，哪個較好：是讓強壯的人用熾熱的鐵鉤撬開嘴巴，把燃燒著、熾熱、發光的鐵丸放入口中——燒灼他的嘴唇、口腔、舌頭、喉嚨和胸部...

3.270 devadūtasutte pana 『『udarampi』』 iti videsapāṭho dissati] daheyya antampi antaguṇampi ādāya adhobhāgā [adhobhāgaṃ (ka.)] nikkhameyya, yaṃ vā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ piṇḍapātaṃ paribhuñjeyyā』』ti? 『『Etadeva, bhante, varaṃ – yaṃ khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ piṇḍapātaṃ paribhuñjeyya, dukkhañhetaṃ, bhante, yaṃ balavā puriso tattena ayosaṅkunā mukhaṃ vivaritvā tattaṃ lohaguḷaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ mukhe pakkhipeyya – taṃ tassa oṭṭhampi daheyya mukhampi daheyya jivhampi daheyya kaṇṭhampi daheyya urampi daheyya antampi antaguṇampi ādāya adhobhāgaṃ nikkhameyyā』』ti.

『『Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṃ dussīlassa…pe… kasambujātassa yaṃ balavā puriso tattena ayosaṅkunā mukhaṃ vivaritvā tattaṃ lohaguḷaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ mukhe pakkhipeyya – taṃ tassa oṭṭhampi daheyya mukhampi daheyya jivhampi daheyya kaṇṭhampi daheyya urampi daheyya antampi antaguṇampi ādāya adhobhāgaṃ nikkhameyya. Taṃ kissa hetu? Tatonidānañhi so, bhikkhave, maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ, na tveva tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Yañca kho so, bhikkhave, dussīlo pāpadhammo…pe… kasambujāto khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ piṇḍapātaṃ paribhuñjati, tañhi tassa hoti dīgharattaṃ ahitāya dukkhāya kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.

『『Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ – yaṃ balavā puriso sīse vā gahetvā khandhe vā gahetvā tattaṃ ayomañcaṃ vā ayopīṭhaṃ vā abhinisīdāpeyya vā abhinipajjāpeyya vā, yaṃ vā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ mañcapīṭhaṃ [mañcaṃ vā pīṭhaṃ vā (ka.)] paribhujjeyyā』』ti? 『『Etadeva, bhante, varaṃ – yaṃ khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ mañcapīṭhaṃ paribhuñjeyya, dukkhañhetaṃ, bhante, yaṃ balavā puriso sīse vā gahetvā khandhe vā gahetvā tattaṃ ayomañcaṃ vā ayopīṭhaṃ vā abhinisīdāpeyya vā abhinipajjāpeyya vā』』ti.

『『Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṃ dussīlassa…pe… kasambujātassa yaṃ balavā puriso sīse vā gahetvā khandhe vā gahetvā tattaṃ ayomañcaṃ vā ayopīṭhaṃ vā abhinisīdāpeyya vā abhinipajjāpeyya vā. Taṃ kissa hetu? Tatonidānañhi so, bhikkhave, maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ, na tveva tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Yañca kho so, bhikkhave, dussīlo pāpadhammo…pe… kasambujāto khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ mañcapīṭhaṃ paribhuñjati. Tañhi tassa, bhikkhave, hoti dīgharattaṃ ahitāya dukkhāya kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.

『『Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ – yaṃ balavā puriso uddhaṃpādaṃ adhosiraṃ gahetvā tattāya lohakumbhiyā pakkhipeyya ādittāya sampajjalitāya sajotibhūtāya – so tattha pheṇuddehakaṃ paccamāno sakimpi uddhaṃ gaccheyya sakimpi adho gaccheyya sakimpi tiriyaṃ gaccheyya, yaṃ vā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ vihāraṃ paribhuñjeyyā』』ti? 『『Etadeva, bhante, varaṃ – yaṃ khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ vihāraṃ paribhuñjeyya, dukkhañhetaṃ, bhante, yaṃ balavā puriso uddhaṃpādaṃ adhosiraṃ gahetvā tattāya lohakumbhiyā pakkhipeyya ādittāya sampajjalitāya sajotibhūtāya – so tattha pheṇuddehakaṃ paccamāno sakimpi uddhaṃ gaccheyya sakimpi adho gaccheyya sakimpi tiriyaṃ gaccheyyā』』ti.

"腹部和腸子，最後從下部排出——還是受用剎帝利大富者、婆羅門大富者或居士大富者以信施所佈施的食物？""世尊，受用剎帝利大富者、婆羅門大富者或居士大富者以信施所佈施的食物較好。世尊，讓強壯的人用熾熱的鐵鉤撬開嘴巴，把燃燒著、熾熱、發光的鐵丸放入口中——燒灼他的嘴唇、口腔、舌頭、喉嚨、胸部、腹部和腸子，最後從下部排出，這是痛苦的。" "諸比丘，我告訴你們，我使你們了知，對於破戒者...乃至...如垃圾般的人，讓強壯的人用熾熱的鐵鉤撬開嘴巴，把燃燒著、熾熱、發光的鐵丸放入口中——燒灼他的嘴唇、口腔、舌頭、喉嚨、胸部、腹部和腸子，最後從下部排出反而更好。這是什麼原因？諸比丘，因為他可能因此而死亡或感受近似死亡的痛苦，但不會因此在身壞命終后投生於惡趣、苦趣、墮處、地獄。而諸比丘，那破戒者、惡法者...乃至...如垃圾般的人若受用剎帝利大富者、婆羅門大富者或居士大富者以信施所佈施的食物，這會讓他長期遭受不利與痛苦，在身壞命終后投生於惡趣、苦趣、墮處、地獄。 "諸比丘，你們認為如何，哪個較好：是讓強壯的人抓住頭部或肩部，強迫坐或臥在燃燒的鐵床或鐵椅上，還是受用剎帝利大富者、婆羅門大富者或居士大富者以信施所佈施的床椅？""世尊，受用剎帝利大富者、婆羅門大富者或居士大富者以信施所佈施的床椅較好。世尊，讓強壯的人抓住頭部或肩部，強迫坐或臥在燃燒的鐵床或鐵椅上是痛苦的。" "諸比丘，我告訴你們，我使你們了知，對於破戒者...乃至...如垃圾般的人，讓強壯的人抓住頭部或肩部，強迫坐或臥在燃燒的鐵床或鐵椅上反而更好。這是什麼原因？諸比丘，因為他可能因此而死亡或感受近似死亡的痛苦，但不會因此在身壞命終后投生於惡趣、苦趣、墮處、地獄。而諸比丘，那破戒者、惡法者...乃至...如垃圾般的人若受用剎帝利大富者、婆羅門大富者或居士大富者以信施所佈施的床椅，這會讓他長期遭受不利與痛苦，在身壞命終后投生於惡趣、苦趣、墮處、地獄。 "諸比丘，你們認為如何，哪個較好：是讓強壯的人抓住雙腳向上、頭向下，將他投入燃燒著、熾熱、發光的銅鍋中——他在那裡冒著泡被烹煮，時而上浮，時而下沉，時而橫漂，還是受用剎帝利大富者、婆羅門大富者或居士大富者以信施所佈施的精舍？""世尊，受用剎帝利大富者、婆羅門大富者或居士大富者以信施所佈施的精舍較好。世尊，讓強壯的人抓住雙腳向上、頭向下，將他投入燃燒著、熾熱、發光的銅鍋中——他在那裡冒著泡被烹煮，時而上浮，時而下沉，時而橫漂，這是痛苦的。"

『『Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṃ dussīlassa pāpadhammassa…pe… kasambujātassa yaṃ balavā puriso uddhaṃpādaṃ adhosiraṃ gahetvā…pe… sakimpi tiriyaṃ gaccheyya. Taṃ kissa hetu? Tatonidānañhi so, bhikkhave, maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ, na tveva tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Yañca kho so, bhikkhave, dussīlo pāpadhammo…pe… kasambujāto khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ vihāraṃ paribhuñjati . Tañhi tassa, bhikkhave, hoti dīgharattaṃ ahitāya dukkhāya kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.

『『Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ – 『yesañca [yesaṃ (?)] mayaṃ paribhuñjāma cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṃ [… parikkhārānaṃ (sī. syā. ka.)] tesaṃ te kārā mahapphalā bhavissanti mahānisaṃsā, amhākañcevāyaṃ pabbajjā avañjhā bhavissati saphalā saudrayā』ti. Evañhi vo, bhikkhave, sikkhitabbaṃ – 『attatthaṃ vā, bhikkhave, sampassamānena alameva appamādena sampādetuṃ; paratthaṃ vā, bhikkhave, sampassamānena alameva appamādena sampādetuṃ; ubhayatthaṃ vā, bhikkhave, sampassamānena alameva appamādena sampādetu』』』nti.

Idamavoca bhagavā [idamavoca bhagavā…pe… (ka.)]. Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne saṭṭhimattānaṃ bhikkhūnaṃ uṇhaṃ lohitaṃ mukhato uggañchi [uggacchi (ka.)]. Saṭṭhimattā bhikkhū sikkhaṃ paccakkhāya hīnāyāvattiṃsu – 『『sudukkaraṃ bhagavā, sudukkaraṃ bhagavā』』ti. Saṭṭhimattānaṃ bhikkhūnaṃ anupādāya āsavehi cittāni vimucciṃsūti. Aṭṭhamaṃ.

Sunettasuttaṃ

73.[a. ni. 6.54; 7.66] 『『Bhūtapubbaṃ, bhikkhave, sunetto nāma satthā ahosi titthakaro kāmesu vītarāgo. Sunettassa kho pana, bhikkhave, satthuno anekāni sāvakasatāni ahesuṃ. Sunetto satthā sāvakānaṃ brahmalokasahabyatāya dhammaṃ desesi. Ye kho pana, bhikkhave [ye kho bhikkhave (sī. syā.)], sunettassa satthuno brahmalokasahabyatāya dhammaṃ desentassa cittāni nappasādesuṃ te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjiṃsu. Ye kho pana, bhikkhave, sunettassa satthuno brahmalokasahabyatāya dhammaṃ desentassa cittāni pasādesuṃ te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjiṃsu.

『『Bhūtapubbaṃ , bhikkhave, mūgapakkho nāma satthā ahosi…pe… aranemi nāma satthā ahosi…pe… kuddālako [kuddālo (sī. syā.)] nāma satthā ahosi…pe… hatthipālo nāma satthā ahosi…pe… jotipālo nāma satthā ahosi…pe… arako nāma satthā ahosi titthakaro kāmesu vītarāgo . Arakassa kho pana, bhikkhave, satthuno anekāni sāvakasatāni ahesuṃ. Arako nāma satthā sāvakānaṃ brahmalokasahabyatāya dhammaṃ desesi. Ye kho pana, bhikkhave, arakassa satthuno brahmalokasahabyatāya dhammaṃ desentassa cittāni nappasādesuṃ, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjiṃsu. Ye kho pana, bhikkhave, arakassa satthuno brahmalokasahabyatāya dhammaṃ desentassa cittāni pasādesuṃ, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjiṃsu.

『『Taṃ kiṃ maññatha, bhikkhave, yo ime satta satthāre titthakare kāmesu vītarāge anekasataparivāre sasāvakasaṅghe paduṭṭhacitto akkoseyya paribhāseyya, bahuṃ so apuññaṃ pasaveyyā』』ti? 『『Evaṃ, bhante』』. 『『Yo, bhikkhave, ime satta satthāre titthakare kāmesu vītarāge anekasataparivāre sasāvakasaṅghe paduṭṭhacitto akkoseyya paribhāseyya, bahuṃ so apuññaṃ pasaveyya. Yo ekaṃ diṭṭhisampannaṃ puggalaṃ paduṭṭhacitto akkosati paribhāsati, ayaṃ tato bahutaraṃ apuññaṃ pasavati. Taṃ kissa hetu? Nāhaṃ, bhikkhave, ito bahiddhā evarūpiṃ khantiṃ vadāmi yathāmaṃ sabrahmacārīsu』』.

『『Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ – 『na no sabrahmacārīsu [na tveva amhaṃ sabrahmacārīsu (syā.) aṅguttaranikāye aññathā dissati] cittāni paduṭṭhāni bhavissantī』ti. Evañhi vo, bhikkhave, sikkhitabba』』nti. Navamaṃ.

Arakasuttaṃ

"諸比丘，我告訴你們，我使你們了知，對於破戒者、惡法者...乃至...如垃圾般的人，讓強壯的人抓住雙腳向上、頭向下...乃至...時而橫漂反而更好。這是什麼原因？諸比丘，因為他可能因此而死亡或感受近似死亡的痛苦，但不會因此在身壞命終后投生於惡趣、苦趣、墮處、地獄。而諸比丘，那破戒者、惡法者...乃至...如垃圾般的人若受用剎帝利大富者、婆羅門大富者或居士大富者以信施所佈施的精舍，這會讓他長期遭受不利與痛苦，在身壞命終后投生於惡趣、苦趣、墮處、地獄。 "因此，諸比丘，你們應當如此學習：'我們所受用的衣服、食物、住處、醫藥等必需品，將為供養者帶來大果報、大利益，我們的出家生活也將不會空耗，而是有果報、有收穫的。'諸比丘，你們應當如此學習：'諸比丘，無論是考慮自利，足以以不放逸而成就；考慮利他，足以以不放逸而成就；考慮自利利他，足以以不放逸而成就。'" 世尊說了這些。當這解說被宣說時，約六十位比丘口吐熱血。約六十位比丘舍戒還俗，說："世尊，太難做到了，世尊，太難做到了。"約六十位比丘的心不執取而從諸漏中解脫。第八經完。 9. 蘇內多經 73. "諸比丘，從前有一位名叫蘇內多的導師，是一位離欲的外道師。諸比丘，這位蘇內多導師有數百位弟子。蘇內多導師為弟子們講說與梵天共住的法。諸比丘，當蘇內多導師講說與梵天共住的法時，那些心不歡喜的人，在身壞命終后投生於惡趣、苦趣、墮處、地獄。那些心生歡喜的人，在身壞命終后投生於善趣、天界。 "諸比丘，從前有一位名叫目伽博卡的導師...乃至...有一位名叫阿蘭尼米的導師...乃至...有一位名叫古達拉卡的導師...乃至...有一位名叫哈提巴拉的導師...乃至...有一位名叫周提巴拉的導師...乃至...有一位名叫阿拉卡的導師，是一位離欲的外道師。諸比丘，這位阿拉卡導師有數百位弟子。阿拉卡導師為弟子們講說與梵天共住的法。諸比丘，當阿拉卡導師講說與梵天共住的法時，那些心不歡喜的人，在身壞命終后投生於惡趣、苦趣、墮處、地獄。那些心生歡喜的人，在身壞命終后投生於善趣、天界。 "諸比丘，你們認為如何，若有人以惡意誹謗辱罵這七位離欲的外道師及其數百弟子的僧團，他會造作很多不善業嗎？""是的，世尊。""諸比丘，若有人以惡意誹謗辱罵這七位離欲的外道師及其數百弟子的僧團，他會造作很多不善業。但若以惡意誹謗辱罵一位具足正見的人，這會造作更多的不善業。這是什麼原因？諸比丘，我說在外道中找不到如同對待同梵行者那樣的忍辱。 "因此，諸比丘，你們應當如此學習：'我們不會對同梵行者生起惡意。'諸比丘，你們應當如此學習。"第九經完。 10. 阿拉卡經

『『Bhūtapubbaṃ, bhikkhave, arako nāma satthā ahosi titthakaro kāmesu vītarāgo. Arakassa kho pana, bhikkhave, satthuno anekāni sāvakasatāni ahesuṃ. Arako satthā sāvakānaṃ evaṃ dhammaṃ deseti – appakaṃ, brāhmaṇa, jīvitaṃ manussānaṃ parittaṃ lahukaṃ [lahusaṃ (ṭīkā)] bahudukkhaṃ bahupāyāsaṃ mantāyaṃ [mantāya (sabbattha) ṭīkā passitabbā] boddhabbaṃ , kattabbaṃ kusalaṃ, caritabbaṃ brahmacariyaṃ, natthi jātassa amaraṇaṃ.

『『Seyyathāpi , brāhmaṇa, tiṇagge ussāvabindu sūriye uggacchante khippaṃyeva paṭivigacchati, na ciraṭṭhitikaṃ hoti; evamevaṃ kho, brāhmaṇa, ussāvabindūpamaṃ jīvitaṃ manussānaṃ parittaṃ lahukaṃ bahudukkhaṃ bahupāyāsaṃ mantāyaṃ boddhabbaṃ, kattabbaṃ kusalaṃ, caritabbaṃ brahmacariyaṃ, natthi jātassa amaraṇaṃ.

『『Seyyathāpi, brāhmaṇa, thullaphusitake deve vassante udakabubbuḷaṃ [udakapupphuḷaṃ (ka.)] khippaṃyeva paṭivigacchati, na ciraṭṭhitikaṃ hoti; evamevaṃ kho, brāhmaṇa, udakabubbuḷūpamaṃ jīvitaṃ manussānaṃ parittaṃ lahukaṃ bahudukkhaṃ bahupāyāsaṃ mantāyaṃ boddhabbaṃ, kattabbaṃ kusalaṃ, caritabbaṃ brahmacariyaṃ, natthi jātassa amaraṇaṃ.

『『Seyyathāpi, brāhmaṇa, udake daṇḍarāji khippaṃyeva paṭivigacchati, na ciraṭṭhitikā hoti; evamevaṃ kho, brāhmaṇa, udake daṇḍarājūpamaṃ jīvitaṃ manussānaṃ parittaṃ…pe… natthi jātassa amaraṇaṃ.

『『Seyyathāpi, brāhmaṇa, nadī pabbateyyā dūraṅgamā sīghasotā hārahārinī, natthi so khaṇo vā layo vā muhutto vā yaṃ sā [yāya (ka.)] āvattati [tharati (sī.), dharati (syā.), avatiṭṭheyya (?)], atha kho sā gacchateva vattateva sandateva; evamevaṃ kho, brāhmaṇa, nadīpabbateyyūpamaṃ jīvitaṃ manussānaṃ parittaṃ lahukaṃ…pe… natthi jātassa amaraṇaṃ.

『『Seyyathāpi, brāhmaṇa, balavā puriso jivhagge kheḷapiṇḍaṃ saṃyūhitvā akasireneva vameyya [patāpeyya (ka.)]; evamevaṃ kho, brāhmaṇa, kheḷapiṇḍūpamaṃ jīvitaṃ manussānaṃ parittaṃ…pe… natthi jātassa amaraṇaṃ.

『『Seyyathāpi, brāhmaṇa, divasaṃsantatte ayokaṭāhe maṃsapesi [maṃsapesī (sī. syā.)] pakkhittā khippaṃyeva paṭivigacchati, na ciraṭṭhitikā hoti; evamevaṃ kho, brāhmaṇa, maṃsapesūpamaṃ jīvitaṃ manussānaṃ parittaṃ…pe… natthi jātassa amaraṇaṃ.

『『Seyyathāpi, brāhmaṇa, gāvī vajjhā āghātanaṃ nīyamānā yaṃ yadeva pādaṃ uddharati, santikeva hoti vadhassa santikeva maraṇassa; evamevaṃ kho, brāhmaṇa, govajjhūpamaṃ [gāvīvajjhūpamaṃ (sī. syā.)] jīvitaṃ manussānaṃ parittaṃ lahukaṃ bahudukkhaṃ bahupāyāsaṃ mantāyaṃ boddhabbaṃ, kattabbaṃ kusalaṃ, caritabbaṃ brahmacariyaṃ, natthi jātassa amaraṇa』』nti.

『『Tena kho pana, bhikkhave, samayena manussānaṃ saṭṭhivassasahassāni āyuppamāṇaṃ ahosi, pañcavassasatikā kumārikā alaṃpateyyā ahosi. Tena kho pana, bhikkhave, samayena manussānaṃ chaḷeva ābādhā ahesuṃ – sītaṃ, uṇhaṃ, jighacchā, pipāsā, uccāro, passāvo. So hi nāma, bhikkhave, arako satthā evaṃ dīghāyukesu manussesu evaṃ ciraṭṭhitikesu evaṃ appābādhesu sāvakānaṃ evaṃ dhammaṃ desessati – 『appakaṃ, brāhmaṇa, jīvitaṃ manussānaṃ parittaṃ lahukaṃ bahudukkhaṃ bahupāyāsaṃ mantāyaṃ boddhabbaṃ, kattabbaṃ kusalaṃ, caritabbaṃ brahmacariyaṃ, natthi jātassa amaraṇa』』』nti.

"諸比丘，從前有一位名叫阿拉卡的導師，是一位離欲的外道師。諸比丘，這位阿拉卡導師有數百位弟子。阿拉卡導師為弟子們如此說法：'婆羅門啊，人的生命短暫，有限，迅速，多苦多惱，應當以智慧覺悟，應當行善，應當修習梵行，生者必死。 '婆羅門啊，譬如草尖上的露珠，當太陽升起時很快就消失，不能持久；同樣地，婆羅門啊，人的生命如露珠一般短暫，有限，多苦多惱，應當以智慧覺悟，應當行善，應當修習梵行，生者必死。 '婆羅門啊，譬如大雨滴落時的水泡很快就消失，不能持久；同樣地，婆羅門啊，人的生命如水泡一般短暫，有限，多苦多惱，應當以智慧覺悟，應當行善，應當修習梵行，生者必死。 '婆羅門啊，譬如水中的竹痕很快就消失，不能持久；同樣地，婆羅門啊，人的生命如水中竹痕一般短暫...乃至...生者必死。 '婆羅門啊，譬如山間流下的河流，遠離源頭，急流湍急，帶走一切，沒有片刻、瞬間、剎那停頓，只是不斷地流動、執行、奔騰；同樣地，婆羅門啊，人的生命如山間河流一般短暫，有限...乃至...生者必死。 '婆羅門啊，譬如一個強壯的人在舌頭上聚集唾液，不費力就能吐出；同樣地，婆羅門啊，人的生命如唾液一般短暫...乃至...生者必死。 '婆羅門啊，譬如一塊肉放在整天被加熱的鐵鍋中很快就消失，不能持久；同樣地，婆羅門啊，人的生命如肉塊一般短暫...乃至...生者必死。 '婆羅門啊，譬如被牽往屠場的母牛，每邁出一步就更接近死亡，更接近屠殺；同樣地，婆羅門啊，人的生命如待宰母牛一般短暫，有限，多苦多惱，應當以智慧覺悟，應當行善，應當修習梵行，生者必死。' "諸比丘，那時人的壽命是六萬歲，女子五百歲即可嫁人。諸比丘，那時人只有六種疾病——寒、熱、饑、渴、大便、小便。諸比丘，阿拉卡導師在人壽如此長，生命如此持久，疾病如此少的時候，還為弟子們這樣說法：'婆羅門啊，人的生命短暫，有限，迅速，多苦多惱，應當以智慧覺悟，應當行善，應當修習梵行，生者

『『Etarahi taṃ, bhikkhave, sammā vadamāno vadeyya – 『appakaṃ jīvitaṃ manussānaṃ parittaṃ lahukaṃ bahudukkhaṃ bahupāyāsaṃ mantāyaṃ boddhabbaṃ, kattabbaṃ kusalaṃ, caritabbaṃ brahmacariyaṃ, natthi jātassa amaraṇa』nti. Etarahi, bhikkhave , yo ciraṃ jīvati so vassasataṃ appaṃ vā bhiyyo. Vassasataṃ kho pana, bhikkhave, jīvanto tīṇiyeva utusatāni jīvati – utusataṃ hemantānaṃ, utusataṃ gimhānaṃ, utusataṃ vassānaṃ. Tīṇi kho pana, bhikkhave, utusatāni jīvanto dvādasa [dvādasaṃ (sī. ka.)] yeva māsasatāni jīvati – cattāri māsasatāni hemantānaṃ , cattāri māsasatāni gimhānaṃ, cattāri māsasatāni vassānaṃ. Dvādasa kho pana, bhikkhave, māsasatāni jīvanto catuvīsatiyeva addhamāsasatāni jīvati – aṭṭhaddhamāsasatāni hemantānaṃ, aṭṭhaddhamāsasatāni gimhānaṃ, aṭṭhaddhamāsasatāni vassānaṃ. Catuvīsati kho pana, bhikkhave, addhamāsasatāni jīvanto chattiṃsaṃyeva rattisahassāni jīvati – dvādasa rattisahassāni hemantānaṃ, dvādasa rattisahassāni gimhānaṃ, dvādasa rattisahassāni vassānaṃ. Chattiṃsaṃ kho pana, bhikkhave, rattisahassāni jīvanto dvesattatiyeva [dvesattatiññeva (syā.), dvesattatiñceva (ka.)] bhattasahassāni bhuñjati – catuvīsati bhattasahassāni hemantānaṃ, catuvīsati bhattasahassāni gimhānaṃ, catuvīsati bhattasahassāni vassānaṃ saddhiṃ mātuthaññāya saddhiṃ bhattantarāyena.

『『Tatrime bhattantarāyā kapimiddhopi bhattaṃ na bhuñjati, dukkhitopi bhattaṃ na bhuñjati, byādhitopi bhattaṃ na bhuñjati, uposathikopi bhattaṃ na bhuñjati , alābhakenapi bhattaṃ na bhuñjati. Iti kho, bhikkhave, mayā vassasatāyukassa manussassa āyupi saṅkhāto [saṅkhātaṃ (?)], āyuppamāṇampi saṅkhātaṃ, utūpi saṅkhātā, saṃvaccharāpi saṅkhātā, māsāpi saṅkhātā, addhamāsāpi saṅkhātā, rattipi saṅkhātā, divāpi saṅkhātā, bhattāpi saṅkhātā, bhattantarāyāpi saṅkhātā. Yaṃ, bhikkhave, satthārā karaṇīyaṃ sāvakānaṃ hitesinā anukampakena anukampaṃ upādāya; kataṃ vo taṃ mayā etāni, bhikkhave, rukkhamūlāni etāni suññāgārāni. Jhāyatha, bhikkhave, mā pamādattha; mā pacchā vippaṭisārino ahuvattha. Ayaṃ vo amhākaṃ anusāsanī』』ti. Dasamaṃ.

Mahāvaggo sattamo.

"諸比丘，現在若正確地說，應當說：'人的生命短暫，有限，迅速，多苦多惱，應當以智慧覺悟，應當行善，應當修習梵行，生者必死。'諸比丘，現在長壽者也不過活一百歲或稍多。諸比丘，活一百歲的人只經歷三百個季節——一百個冬季，一百個夏季，一百個雨季。諸比丘，經歷三百個季節的人只活一千二百個月——四百個冬月，四百個夏月，四百個雨月。諸比丘，活一千二百個月的人只活二千四百個半月——八百個冬季半月，八百個夏季半月，八百個雨季半月。諸比丘，活二千四百個半月的人只活三萬六千夜——一萬二千個冬夜，一萬二千個夏夜，一萬二千個雨夜。諸比丘，活三萬六千夜的人只吃七萬二千頓飯——冬季二萬四千頓，夏季二萬四千頓，雨季二萬四千頓，包括母乳和錯過的飯食。 "這些是錯過飯食的原因：昏沉時不吃飯，痛苦時不吃飯，生病時不吃飯，持齋戒時不吃飯，無食可得時不吃飯。諸比丘，我已計算了百歲人的壽命、壽量、季節、年、月、半月、夜晚、白天、飯食和錯過飯食的情況。諸比丘，一位導師出於慈悲、為弟子謀福利所應當做的，我已為你們做了。諸比丘，這些是樹下，這些是空屋。諸比丘，禪修吧，不要放逸；不要後來後悔。這是我們給你們的教導。"第十經完。第七大品完。

Tassuddānaṃ –

Hirīsūriyaṃ upamā, dhammaññū pārichattakaṃ;

Sakkaccaṃ bhāvanā aggi, sunettaarakena cāti.

其摘要：慚愧與太陽的譬喻，知法與圓生樹；恭敬與修習火，蘇內多與阿拉卡。