B0102040801mettāvaggo（慈悲品）

Namo tassa bhagavato arahato sammāsambuddhassa

Aṅguttaranikāyo

Aṭṭhakanipātapāḷi

1. Paṭhamapaṇṇāsakaṃ

2. Mettāvaggo

3. Mettāsuttaṃ

4. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – 『『bhikkhavo』』ti. 『『Bhadante』』ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

[a. ni. 11.15] 『『Mettāya, bhikkhave, cetovimuttiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya aṭṭhānisaṃsā pāṭikaṅkhā. Katame aṭṭha? Sukhaṃ supati, sukhaṃ paṭibujjhati, na pāpakaṃ supinaṃ passati, manussānaṃ piyo hoti, amanussānaṃ piyo hoti, devatā rakkhanti, nāssa aggi vā visaṃ vā satthaṃ vā kamati, uttariṃ appaṭivijjhanto brahmalokūpago hoti. Mettāya, bhikkhave, cetovimuttiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya ime aṭṭhānisaṃsā pāṭikaṅkhā』』ti.

『『Yo ca mettaṃ bhāvayati, appamāṇaṃ paṭissato [patissato (sī.)];

Tanū saṃyojanā honti, passato upadhikkhayaṃ.

『『Ekampi ce pāṇamaduṭṭhacitto,

Mettāyati kusalī tena hoti;

Sabbe ca pāṇe manasānukampī,

Pahūtamariyo pakaroti puññaṃ.

『『Ye sattasaṇḍaṃ pathaviṃ vijetvā,

Rājisayo yajamānā anupariyagā;

Assamedhaṃ purisamedhaṃ,

Sammāpāsaṃ vājapeyyaṃ niraggaḷaṃ.

『『Mettassa cittassa subhāvitassa,

Kalampi te nānubhavanti soḷasiṃ;

Candappabhā tāragaṇāva sabbe,

Yathā na agghanti kalampi soḷasiṃ [ayaṃ pādo bahūsu na dissati].

『『Yo na hanti na ghāteti, na jināti na jāpaye;

Mettaṃso sabbabhūtānaṃ, veraṃ tassa na kenacī』』ti. paṭhamaṃ;

1. Paññāsuttaṃ

禮敬世尊、阿羅漢、正等正覺者 增支部 八集 第一個五十篇 1. 慈愛品 1. 慈愛經 1. 如是我聞。一時，世尊住在舍衛城(現今印度北方邦斯拉瓦斯提)祇樹給孤獨園。在那裡，世尊呼喚比丘們說："諸比丘。"那些比丘應答世尊說："尊者。"世尊如是說： "諸比丘，修習、培育、多作、常習、確立、實踐、熟練、善修慈心解脫，可期待八種功德。是哪八種？安樂入睡，安樂醒來，不見惡夢，為人所愛，為非人所愛，諸天守護，不為火、毒、刀所傷害，若未證得更高境界則往生梵天界。諸比丘，修習、培育、多作、常習、確立、實踐、熟練、善修慈心解脫，可期待這八種功德。" "若人修習慈，具念無量心； 煩惱結縛薄，見滅盡依著。 縱使對一眾生，善心無惡意， 由此成善者；悲愍一切眾。 諸王聖賢等，征服大地已， 巡行作祭祀：馬祭與人祭， 撒網祭、無遮祭，及祭斷關門。 善修慈心者，十六分之一， 如月光勝星，不及其分數。 不殺不教殺，不勝不令勝， 慈愍諸眾生，無有結怨者。"第一 2. 智慧經

1. 『『Aṭṭhime , bhikkhave, hetū aṭṭha paccayā ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattanti. Katame aṭṭha? Idha, bhikkhave, bhikkhu satthāraṃ upanissāya viharati aññataraṃ vā garuṭṭhāniyaṃ sabrahmacāriṃ, yatthassa tibbaṃ hirottappaṃ paccupaṭṭhitaṃ hoti pemañca gāravo ca. Ayaṃ , bhikkhave, paṭhamo hetu paṭhamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.

『『So taṃ satthāraṃ upanissāya viharanto aññataraṃ vā garuṭṭhāniyaṃ sabrahmacāriṃ, yatthassa tibbaṃ hirottappaṃ paccupaṭṭhitaṃ hoti pemaṃ gāravo ca, te kālena kālaṃ upasaṅkamitvā paripucchati paripañhati – 『idaṃ, bhante, kathaṃ; imassa ko attho』ti? Tassa te āyasmanto avivaṭañceva vivaranti, anuttānīkatañca uttānī karonti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṃ paṭivinodenti. Ayaṃ, bhikkhave, dutiyo hetu dutiyo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.

『『So taṃ dhammaṃ sutvā dvayena vūpakāsena sampādeti – kāyavūpakāsena ca cittavūpakāsena ca. Ayaṃ, bhikkhave, tatiyo hetu tatiyo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.

『『Sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Ayaṃ, bhikkhave, catuttho hetu catuttho paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.

『『Bahussuto hoti sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ [satthā sabyañjanā (ka. sī.)] kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā [dhatā (sī. syā. kaṃ. pī.)] vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. Ayaṃ, bhikkhave, pañcamo hetu pañcamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.

『『Āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Ayaṃ, bhikkhave, chaṭṭho hetu chaṭṭho paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.

『『Saṅghagato kho pana anānākathiko hoti atiracchānakathiko. Sāmaṃ vā dhammaṃ bhāsati paraṃ vā ajjhesati ariyaṃ vā tuṇhībhāvaṃ nātimaññati. Ayaṃ, bhikkhave, sattamo hetu sattamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.

『『Pañcasu kho pana upādānakkhandhesu udayabbayānupassī viharati – 『iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo; iti saññā…pe… iti saṅkhārā…pe… iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo』ti. Ayaṃ, bhikkhave, aṭṭhamo hetu aṭṭhamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.

『『Tamenaṃ sabrahmacārī evaṃ sambhāventi – 『ayaṃ kho āyasmā satthāraṃ upanissāya viharati aññataraṃ vā garuṭṭhāniyaṃ sabrahmacāriṃ, yatthassa tibbaṃ hirottappaṃ paccupaṭṭhitaṃ hoti pemañca gāravo ca. Addhā ayamāyasmā jānaṃ jānāti passaṃ passatī』ti! Ayampi dhammo piyattāya garuttāya [piyatāya garutāya (syā.)] bhāvanāya sāmaññāya ekībhāvāya saṃvattati.

1. "諸比丘，有八因八緣，能令未得初梵行慧者得之，已得者增長、廣大、修習、圓滿。是哪八種？ 在此，諸比丘，比丘依止導師或某位值得尊重的同梵行者而住，對其生起強烈的慚愧心、愛敬心。諸比丘，這是第一因第一緣，能令未得初梵行慧者得之，已得者增長、廣大、修習、圓滿。 他依止那位導師或值得尊重的同梵行者而住，對其生起強烈的慚愧心、愛敬心，時常前往請教詢問：'尊者，這是什麼意思？這如何理解？'那些尊者為他開顯未開顯的，闡明未闡明的，解除他對種種疑惑之處的疑慮。諸比丘，這是第二因第二緣，能令未得初梵行慧者得之，已得者增長、廣大、修習、圓滿。 他聽聞此法后，以兩種遠離而成就——身遠離與心遠離。諸比丘，這是第三因第三緣，能令未得初梵行慧者得之，已得者增長、廣大、修習、圓滿。 他持戒，守護波羅提木叉律儀而住，具足正行與行處，于微細罪見怖畏，受持學習諸學處。諸比丘，這是第四因第四緣，能令未得初梵行慧者得之，已得者增長、廣大、修習、圓滿。 他多聞、持聞、積集聞法。凡是初善、中善、后善，有義有文，宣說完全清凈的梵行之法，他多聞諸如是法，憶持不忘，口誦熟習，意觀察透徹，以見善通達。諸比丘，這是第五因第五緣，能令未得初梵行慧者得之，已得者增長、廣大、修習、圓滿。 他精進而住，為斷不善法，為具足善法，有力、堅固精進，于善法中不捨責任。諸比丘，這是第六因第六緣，能令未得初梵行慧者得之，已得者增長、廣大、修習、圓滿。 他在僧團中不談論無關之事，不談論畜生之事。或自說法，或請他說法，或不輕視聖默然。諸比丘，這是第七因第七緣，能令未得初梵行慧者得之，已得者增長、廣大、修習、圓滿。 他於五取蘊觀生滅而住：'此是色，此是色之生起，此是色之滅沒；此是受，此是受之生起，此是受之滅沒；此是想...此是行...此是識，此是識之生起，此是識之滅沒。'諸比丘，這是第八因第八緣，能令未得初梵行慧者得之，已得者增長、廣大、修習、圓滿。 他的同梵行者如是尊重他：'這位尊者依止導師或某位值得尊重的同梵行者而住，對其生起強烈的慚愧心、愛敬心。確實，這位尊者知所應知，見所應見。'這法也導向可愛、可敬、修習、沙門性和一境性。"

『『『Taṃ kho panāyamāyasmā satthāraṃ upanissāya viharanto aññataraṃ vā garuṭṭhāniyaṃ sabrahmacāriṃ, yatthassa tibbaṃ hirottappaṃ paccupaṭṭhitaṃ hoti pemañca gāravo ca, te kālena kālaṃ upasaṅkamitvā paripucchati paripañhati – idaṃ, bhante, kathaṃ; imassa ko atthoti? Tassa te āyasmanto avivaṭañceva vivaranti, anuttānīkatañca uttānī karonti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṃ paṭivinodenti. Addhā ayamāyasmā jānaṃ jānāti passaṃ passatī』ti! Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṃvattati.

『『『Taṃ kho panāyamāyasmā dhammaṃ sutvā dvayena vūpakāsena sampādeti – kāyavūpakāsena ca cittavūpakāsena ca. Addhā ayamāyasmā jānaṃ jānāti passaṃ passatī』ti! Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṃvattati.

『『『Sīlavā kho panāyamāyasmā pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Addhā ayamāyasmā jānaṃ jānāti passaṃ passatī』ti! Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṃvattati.

『『『Bahussuto kho panāyamāyasmā sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. Addhā ayamāyasmā jānaṃ jānāti passaṃ passatī』ti! Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṃvattati.

『『『Āraddhavīriyo kho panāyamāyasmā viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Addhā ayamāyasmā jānaṃ jānāti passaṃ passatī』ti! Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṃvattati.

『『『Saṅghagato kho panāyamāyasmā anānākathiko hoti atiracchānakathiko. Sāmaṃ vā dhammaṃ bhāsati paraṃ vā ajjhesati ariyaṃ vā tuṇhībhāvaṃ nātimaññati. Addhā ayamāyasmā jānaṃ jānāti passaṃ passatī』ti! Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṃvattati.

『『『Pañcasu kho panāyamāyasmā upādānakkhandhesu udayabbayānupassī viharati – iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā…pe… iti saññā…pe… iti saṅkhārā…pe… iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamoti. Addhā ayamāyasmā jānaṃ jānāti passaṃ passatī』ti! Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṃvattati.

『『Ime kho, bhikkhave, aṭṭha hetū aṭṭha paccayā ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattantī』』ti. Dutiyaṃ.

1. Paṭhamaappiyasuttaṃ

2. 『『Aṭṭhahi , bhikkhave, dhammehi samannāgato bhikkhu sabrahmacārīnaṃ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca. Katamehi aṭṭhahi? Idha, bhikkhave, bhikkhu appiyapasaṃsī ca hoti, piyagarahī ca, lābhakāmo ca, sakkārakāmo ca, ahiriko ca, anottappī ca, pāpiccho ca, micchādiṭṭhi ca. Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgato bhikkhu sabrahmacārīnaṃ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca.

『『Aṭṭhahi, bhikkhave, dhammehi samannāgato bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo ca. Katamehi aṭṭhahi? Idha , bhikkhave, bhikkhu na appiyapasaṃsī ca hoti, na piyagarahī ca, na lābhakāmo ca, na sakkārakāmo ca, hirīmā ca hoti, ottappī ca, appiccho ca, sammādiṭṭhi ca. Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgato bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo cā』』ti. Tatiyaṃ.

1. Dutiyaappiyasuttaṃ

"此尊者依止導師或某位值得尊重的同梵行者而住，對其生起強烈的慚愧心、愛敬心，時常前往請教詢問：'尊者，這是什麼意思？這如何理解？'那些尊者為他開顯未開顯的，闡明未闡明的，解除他對種種疑惑之處的疑慮。確實，這位尊者知所應知，見所應見！"這法也導向可愛、可敬、修習、沙門性和一境性。 "此尊者聽聞此法后，以兩種遠離而成就——身遠離與心遠離。確實，這位尊者知所應知，見所應見！"這法也導向可愛、可敬、修習、沙門性和一境性。 "此尊者持戒，守護波羅提木叉律儀而住，具足正行與行處，于微細罪見怖畏，受持學習諸學處。確實，這位尊者知所應知，見所應見！"這法也導向可愛、可敬、修習、沙門性和一境性。 "此尊者多聞、持聞、積集聞法。凡是初善、中善、后善，有義有文，宣說完全清凈的梵行之法，他多聞諸如是法，憶持不忘，口誦熟習，意觀察透徹，以見善通達。確實，這位尊者知所應知，見所應見！"這法也導向可愛、可敬、修習、沙門性和一境性。 "此尊者精進而住，為斷不善法，為具足善法，有力、堅固精進，于善法中不捨責任。確實，這位尊者知所應知，見所應見！"這法也導向可愛、可敬、修習、沙門性和一境性。 "此尊者在僧團中不談論無關之事，不談論畜生之事。或自說法，或請他說法，或不輕視聖默然。確實，這位尊者知所應知，見所應見！"這法也導向可愛、可敬、修習、沙門性和一境性。 "此尊者於五取蘊觀生滅而住：'此是色...受...想...行...此是識，此是識之生起，此是識之滅沒。'確實，這位尊者知所應知，見所應見！"這法也導向可愛、可敬、修習、沙門性和一境性。 "諸比丘，此八因八緣，能令未得初梵行慧者得之，已得者增長、廣大、修習、圓滿。"第二 3. 第一不可愛經 3. "諸比丘，具足八法的比丘為同梵行者所不愛、不喜、不敬、不可修習。是哪八法？在此，諸比丘，比丘讚歎不可愛者，誹謗可愛者，貪求利養，貪求恭敬，無慚，無愧，惡欲，邪見。諸比丘，具足此八法的比丘為同梵行者所不愛、不喜、不敬、不可修習。 諸比丘，具足八法的比丘為同梵行者所愛、所喜、所敬、可修習。是哪八法？在此，諸比丘，比丘不讚嘆不可愛者，不誹謗可愛者，不貪求利養，不貪求恭敬，有慚，有愧，少欲，正見。諸比丘，具足此八法的比丘為同梵行者所愛、所喜、所敬、可修習。"第三 4. 第二不可愛經

1. 『『Aṭṭhahi, bhikkhave, dhammehi samannāgato bhikkhu sabrahmacārīnaṃ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca. Katamehi aṭṭhahi? Idha, bhikkhave, bhikkhu lābhakāmo ca hoti, sakkārakāmo ca, anavaññattikāmo ca, akālaññū ca, amattaññū ca, asuci ca, bahubhāṇī ca, akkosakaparibhāsako ca sabrahmacārīnaṃ. Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgato bhikkhu sabrahmacārīnaṃ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca.

『『Aṭṭhahi, bhikkhave, dhammehi samannāgato bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo ca. Katamehi aṭṭhahi? Idha, bhikkhave, bhikkhu na lābhakāmo ca hoti, na sakkārakāmo ca, na anavaññattikāmo ca, kālaññū ca, mattaññū ca, suci ca, na bahubhāṇī ca, anakkosakaparibhāsako ca sabrahmacārīnaṃ. Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgato bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo cā』』ti. Catutthaṃ.

1. Paṭhamalokadhammasuttaṃ

2. 『『Aṭṭhime , bhikkhave, lokadhammā lokaṃ anuparivattanti, loko ca aṭṭha lokadhamme anuparivattati. Katame aṭṭha? Lābho ca, alābho ca, yaso ca, ayaso ca, nindā ca, pasaṃsā ca, sukhañca, dukkhañca. Ime kho, bhikkhave, aṭṭha lokadhammā lokaṃ anuparivattanti, loko ca ime aṭṭha lokadhamme anuparivattatī』』ti.

『『Lābho alābho ca yasāyaso ca,

Nindā pasaṃsā ca sukhaṃ dukhañca;

Ete aniccā manujesu dhammā,

Asassatā vipariṇāmadhammā.

『『Ete ca ñatvā satimā sumedho,

Avekkhati vipariṇāmadhamme;

Iṭṭhassa dhammā na mathenti cittaṃ,

Aniṭṭhato no paṭighātameti.

『『Tassānurodhā atha vā virodhā,

Vidhūpitā atthaṅgatā na santi;

Padañca ñatvā virajaṃ asokaṃ,

Sammappajānāti bhavassa pāragū』』ti. pañcamaṃ;

1. Dutiyalokadhammasuttaṃ

2. "諸比丘，具足八法的比丘為同梵行者所不愛、不喜、不敬、不可修習。是哪八法？在此，諸比丘，比丘貪求利養，貪求恭敬，貪求不受輕視，不知時宜，不知節制，不清凈，多言，對同梵行者辱罵呵責。諸比丘，具足此八法的比丘為同梵行者所不愛、不喜、不敬、不可修習。 諸比丘，具足八法的比丘為同梵行者所愛、所喜、所敬、可修習。是哪八法？在此，諸比丘，比丘不貪求利養，不貪求恭敬，不貪求不受輕視，知時宜，知節制，清凈，不多言，不對同梵行者辱罵呵責。諸比丘，具足此八法的比丘為同梵行者所愛、所喜、所敬、可修習。"第四

3. 第一世間法經
4. "諸比丘，此八種世間法隨世間轉，世間亦隨此八種世間法轉。是哪八種？得與不得，名與不名，毀與譽，樂與苦。諸比丘，此八種世間法隨世間轉，世間亦隨此八種世間法轉。" "得與不得及名不名， 毀與譽及樂與苦； 此等諸法於人無常， 非恒常者變易法。 智者覺知具正念， 觀察此等變易法； 可意之法不擾心， 不意之事不生恨。 隨順或是違逆事， 已盡消滅不復存； 知無垢寂靜之道， 正知超越有至彼岸。"第五

5. 第二世間法經

6. 『『Aṭṭhime, bhikkhave, lokadhammā lokaṃ anuparivattanti, loko ca aṭṭha lokadhamme anuparivattati. Katame aṭṭha? Lābho ca, alābho ca, yaso ca, ayaso ca, nindā ca, pasaṃsā ca, sukhañca, dukkhañca. Ime kho, bhikkhave, aṭṭha lokadhammā lokaṃ anuparivattanti, loko ca ime aṭṭha lokadhamme anuparivattati.

『『Assutavato, bhikkhave, puthujjanassa uppajjati lābhopi alābhopi yasopi ayasopi nindāpi pasaṃsāpi sukhampi dukkhampi. Sutavatopi, bhikkhave, ariyasāvakassa uppajjati lābhopi alābhopi yasopi ayasopi nindāpi pasaṃsāpi sukhampi dukkhampi. Tatra, bhikkhave, ko viseso ko adhippayāso [adhippāyo (sī.), adhippāyaso (syā. kaṃ.) adhi + pa + yasu + ṇa = adhippayāso] kiṃ nānākaraṇaṃ sutavato ariyasāvakassa assutavatā puthujjanenā』』ti? 『『Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī』』ti.

『『Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha; bhāsissāmī』』ti. 『『Evaṃ, bhante』』ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – 『『assutavato, bhikkhave, puthujjanassa uppajjati lābho. So na iti paṭisañcikkhati – 『uppanno kho me ayaṃ lābho; so ca kho anicco dukkho vipariṇāmadhammo』ti yathābhūtaṃ nappajānāti. Uppajjati alābho…pe… uppajjati yaso… uppajjati ayaso… uppajjati nindā… uppajjati pasaṃsā… uppajjati sukhaṃ… uppajjati dukkhaṃ. So na iti paṭisañcikkhati – 『uppannaṃ kho me idaṃ dukkhaṃ; tañca kho aniccaṃ dukkhaṃ vipariṇāmadhamma』nti yathābhūtaṃ nappajānāti』』.

『『Tassa lābhopi cittaṃ pariyādāya tiṭṭhati, alābhopi cittaṃ pariyādāya tiṭṭhati, yasopi cittaṃ pariyādāya tiṭṭhati, ayasopi cittaṃ pariyādāya tiṭṭhati, nindāpi cittaṃ pariyādāya tiṭṭhati, pasaṃsāpi cittaṃ pariyādāya tiṭṭhati, sukhampi cittaṃ pariyādāya tiṭṭhati, dukkhampi cittaṃ pariyādāya tiṭṭhati. So uppannaṃ lābhaṃ anurujjhati, alābhe paṭivirujjhati; uppannaṃ yasaṃ anurujjhati, ayase paṭivirujjhati; uppannaṃ pasaṃsaṃ anurujjhati, nindāya paṭivirujjhati; uppannaṃ sukhaṃ anurujjhati, dukkhe paṭivirujjhati. So evaṃ anurodhavirodhasamāpanno na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. 『Na parimuccati dukkhasmā』ti vadāmi』』.

『『Sutavato ca kho, bhikkhave, ariyasāvakassa uppajjati lābho. So iti paṭisañcikkhati – 『uppanno kho me ayaṃ lābho; so ca kho anicco dukkho vipariṇāmadhammo』ti yathābhūtaṃ pajānāti. Uppajjati alābho…pe… uppajjati yaso… uppajjati ayaso… uppajjati nindā… uppajjati pasaṃsā… uppajjati sukhaṃ… uppajjati dukkhaṃ. So iti paṭisañcikkhati – 『uppannaṃ kho me idaṃ dukkhaṃ; tañca kho aniccaṃ dukkhaṃ vipariṇāmadhamma』nti yathābhūtaṃ pajānāti』』.

『『Tassa lābhopi cittaṃ na pariyādāya tiṭṭhati, alābhopi cittaṃ na pariyādāya tiṭṭhati, yasopi cittaṃ na pariyādāya tiṭṭhati, ayasopi cittaṃ na pariyādāya tiṭṭhati, nindāpi cittaṃ na pariyādāya tiṭṭhati, pasaṃsāpi cittaṃ na pariyādāya tiṭṭhati, sukhampi cittaṃ na pariyādāya tiṭṭhati, dukkhampi cittaṃ na pariyādāya tiṭṭhati. So uppannaṃ lābhaṃ nānurujjhati, alābhe nappaṭivirujjhati; uppannaṃ yasaṃ nānurujjhati, ayase nappaṭivirujjhati; uppannaṃ pasaṃsaṃ nānurujjhati, nindāya nappaṭivirujjhati; uppannaṃ sukhaṃ nānurujjhati, dukkhe nappaṭivirujjhati. So evaṃ anurodhavirodhavippahīno parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. 『Parimuccati dukkhasmā』ti vadāmi. Ayaṃ kho, bhikkhave, viseso ayaṃ adhippayāso idaṃ nānākaraṇaṃ sutavato ariyasāvakassa assutavatā puthujjanenā』』ti.

『『Lābho alābho ca yasāyaso ca,

Nindā pasaṃsā ca sukhaṃ dukhañca;

Ete aniccā manujesu dhammā,

Asassatā vipariṇāmadhammā.

『『Ete ca ñatvā satimā sumedho,

Avekkhati vipariṇāmadhamme;

Iṭṭhassa dhammā na mathenti cittaṃ,

Aniṭṭhato no paṭighātameti.

1. "諸比丘，此八種世間法隨世間轉，世間亦隨此八種世間法轉。是哪八種？得與不得，名與不名，毀與譽，樂與苦。諸比丘，此八種世間法隨世間轉，世間亦隨此八種世間法轉。 諸比丘，未聞法的凡夫也會遇到得與不得、名與不名、毀與譽、樂與苦。已聞法的聖弟子也會遇到得與不得、名與不名、毀與譽、樂與苦。諸比丘，此中已聞法的聖弟子與未聞法的凡夫有何差別、何勝異、何不同？""世尊，我們的法以世尊為根本，以世尊為導向，以世尊為依止。善哉！世尊，愿為我們開示此義。聽聞世尊所說，比丘們當受持。" "那麼，諸比丘，諦聽，善思作意，我將說法。""是的，尊者。"那些比丘應答世尊。世尊如是說： "諸比丘，未聞法的凡夫遇到得。他不如是思惟：'我得到了這個，但它是無常的、苦的、變易法。'他不如實了知。遇到不得...遇到名...遇到不名...遇到毀...遇到譽...遇到樂...遇到苦。他不如是思惟：'我遇到了這苦，但它是無常的、苦的、變易法。'他不如實了知。 得佔據他的心，不得佔據他的心，名佔據他的心，不名佔據他的心，毀佔據他的心，譽佔據他的心，樂佔據他的心，苦佔據他的心。他對所得隨順，對不得違逆；對名隨順，對不名違逆；對譽隨順，對毀違逆；對樂隨順，對苦違逆。他如是陷入隨順違逆，不能解脫生、老、死、憂、悲、苦、憂惱。我說他不能解脫苦。 諸比丘，已聞法的聖弟子遇到得。他如是思惟：'我得到了這個，但它是無常的、苦的、變易法。'他如實了知。遇到不得...遇到名...遇到不名...遇到毀...遇到譽...遇到樂...遇到苦。他如是思惟：'我遇到了這苦，但它是無常的、苦的、變易法。'他如實了知。 得不佔據他的心，不得不佔據他的心，名不佔據他的心，不名不佔據他的心，毀不佔據他的心，譽不佔據他的心，樂不佔據他的心，苦不佔據他的心。他對所得不隨順，對不得不違逆；對名不隨順，對不名不違逆；對譽不隨順，對毀不違逆；對樂不隨順，對苦不違逆。他如是舍離隨順違逆，解脫生、老、死、憂、悲、苦、憂惱。我說他能解脫苦。諸比丘，這就是已聞法的聖弟子與未聞法的凡夫的差別、勝異、不同。 得與不得及名不名， 毀與譽及樂與苦； 此等諸法於人無常， 非恒常者變易法。 智者覺知具正念， 觀察此等變易法； 可意之法不擾心， 不意之事不生恨。

『『Tassānurodhā atha vā virodhā,

Vidhūpitā atthaṅgatā na santi;

Padañca ñatvā virajaṃ asokaṃ,

Sammappajānāti bhavassa pāragū』』ti. chaṭṭhaṃ;

1. Devadattavipattisuttaṃ

2. Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate acirapakkante devadatte. Tatra bhagavā devadattaṃ ārabbha bhikkhū āmantesi – 『『sādhu, bhikkhave, bhikkhu kālena kālaṃ attavipattiṃ paccavekkhitā hoti. Sādhu, bhikkhave, bhikkhu kālena kālaṃ paravipattiṃ paccavekkhitā hoti. Sādhu, bhikkhave, bhikkhu kālena kālaṃ attasampattiṃ paccavekkhitā hoti. Sādhu , bhikkhave, bhikkhu kālena kālaṃ parasampattiṃ paccavekkhitā hoti. Aṭṭhahi, bhikkhave, asaddhammehi abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho』』.

[cūḷava. 348] 『『Katamehi aṭṭhahi? Lābhena hi, bhikkhave, abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho. Alābhena, bhikkhave…pe… yasena, bhikkhave… ayasena, bhikkhave… sakkārena, bhikkhave… asakkārena, bhikkhave… pāpicchatāya, bhikkhave… pāpamittatāya, bhikkhave, abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho. Imehi kho, bhikkhave, aṭṭhahi asaddhammehi abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho.

『『Sādhu, bhikkhave, bhikkhu uppannaṃ lābhaṃ abhibhuyya abhibhuyya vihareyya, uppannaṃ alābhaṃ…pe… uppannaṃ yasaṃ… uppannaṃ ayasaṃ… uppannaṃ sakkāraṃ … uppannaṃ asakkāraṃ… uppannaṃ pāpicchataṃ… uppannaṃ pāpamittataṃ abhibhuyya abhibhuyya vihareyya.

『『Kiñca [kathañca (ka.)], bhikkhave, bhikkhu atthavasaṃ paṭicca uppannaṃ lābhaṃ abhibhuyya abhibhuyya vihareyya, uppannaṃ alābhaṃ…pe… uppannaṃ yasaṃ… uppannaṃ ayasaṃ… uppannaṃ sakkāraṃ… uppannaṃ asakkāraṃ… uppannaṃ pāpicchataṃ… uppannaṃ pāpamittataṃ abhibhuyya abhibhuyya vihareyya?

『『Yaṃ hissa, bhikkhave, uppannaṃ lābhaṃ anabhibhuyya [anabhibhūyya anabhibhūyya (ka.)] viharato uppajjeyyuṃ āsavā vighātapariḷāhā, uppannaṃ lābhaṃ abhibhuyya [abhibhūyya abhibhūyya (ka.)] viharato evaṃsa te āsavā vighātapariḷāhā na honti. Yaṃ hissa, bhikkhave, uppannaṃ alābhaṃ…pe… uppannaṃ yasaṃ… uppannaṃ ayasaṃ… uppannaṃ sakkāraṃ… uppannaṃ asakkāraṃ… uppannaṃ pāpicchataṃ… uppannaṃ pāpamittataṃ anabhibhuyya viharato uppajjeyyuṃ āsavā vighātapariḷāhā, uppannaṃ pāpamittataṃ abhibhuyya viharato evaṃsa te āsavā vighātapariḷāhā na honti. Idaṃ kho, bhikkhave, bhikkhu atthavasaṃ paṭicca uppannaṃ lābhaṃ abhibhuyya abhibhuyya vihareyya, uppannaṃ alābhaṃ…pe… uppannaṃ yasaṃ… uppannaṃ ayasaṃ … uppannaṃ sakkāraṃ… uppannaṃ asakkāraṃ… uppannaṃ pāpicchataṃ… uppannaṃ pāpamittataṃ abhibhuyya abhibhuyya vihareyya.

『『Tasmātiha , bhikkhave, evaṃ sikkhitabbaṃ – 『uppannaṃ lābhaṃ abhibhuyya abhibhuyya viharissāma, uppannaṃ alābhaṃ…pe… uppannaṃ yasaṃ… uppannaṃ ayasaṃ… uppannaṃ sakkāraṃ… uppannaṃ asakkāraṃ… uppannaṃ pāpicchataṃ… uppannaṃ pāpamittataṃ abhibhuyya abhibhuyya viharissāmā』ti. Evañhi vo, bhikkhave, sikkhitabba』』nti. Sattamaṃ.

1. Uttaravipattisuttaṃ

"隨順或是違逆事， 已盡消滅不復存； 知無垢寂靜之道， 正知超越有至彼岸。"第六 7. 提婆達多失敗經 7. 一時，世尊住在王舍城(現今印度比哈爾邦巴特那附近)耆阇崛山，提婆達多剛離去不久。在那裡，世尊針對提婆達多對比丘們說："諸比丘，比丘時常省察自己的失敗是善事。諸比丘，比丘時常省察他人的失敗是善事。諸比丘，比丘時常省察自己的成就是善事。諸比丘，比丘時常省察他人的成就是善事。諸比丘，提婆達多被八種非法所征服，心被佔據，必墮惡趣、地獄，住經一劫，不可救藥。" "是哪八種？諸比丘，提婆達多被利養征服，心被佔據，必墮惡趣、地獄，住經一劫，不可救藥。諸比丘，被不得...被名...被不名...被恭敬...被不恭敬...被惡欲...被惡友征服，心被佔據，必墮惡趣、地獄，住經一劫，不可救藥。諸比丘，提婆達多被這八種非法所征服，心被佔據，必墮惡趣、地獄，住經一劫，不可救藥。 諸比丘，比丘應當戰勝所生起的利養而住，戰勝所生起的不得...所生起的名...所生起的不名...所生起的恭敬...所生起的不恭敬...所生起的惡欲...所生起的惡友而住。 諸比丘，比丘為何因緣應當戰勝所生起的利養而住，戰勝所生起的不得...所生起的名...所生起的不名...所生起的恭敬...所生起的不恭敬...所生起的惡欲...所生起的惡友而住？ 諸比丘，若不戰勝所生起的利養而住，則會生起煩惱、憂惱、熱惱，若戰勝所生起的利養而住，則不會有這些煩惱、憂惱、熱惱。若不戰勝所生起的不得...所生起的名...所生起的不名...所生起的恭敬...所生起的不恭敬...所生起的惡欲...所生起的惡友而住，則會生起煩惱、憂惱、熱惱，若戰勝所生起的惡友而住，則不會有這些煩惱、憂惱、熱惱。諸比丘，比丘為此因緣應當戰勝所生起的利養而住，戰勝所生起的不得...所生起的名...所生起的不名...所生起的恭敬...所生起的不恭敬...所生起的惡欲...所生起的惡友而住。 因此，諸比丘，應當如是學：'我們將戰勝所生起的利養而住，戰勝所生起的不得...所生起的名...所生起的不名...所生起的恭敬...所生起的不恭敬...所生起的惡欲...所生起的惡友而住。'諸比丘，你們應當如是學。"第七 8. 優多羅失敗經

1. Ekaṃ samayaṃ āyasmā uttaro mahisavatthusmiṃ viharati saṅkheyyake pabbate vaṭajālikāyaṃ [dhavajālikāyaṃ (sī.), vaṭṭajālikāyaṃ (syā.)]. Tatra kho āyasmā uttaro bhikkhū āmantesi – 『『sādhāvuso, bhikkhu kālena kālaṃ attavipattiṃ paccavekkhitā hoti. Sādhāvuso, bhikkhu kālena kālaṃ paravipattiṃ paccavekkhitā hoti. Sādhāvuso, bhikkhu kālena kālaṃ attasampattiṃ paccavekkhitā hoti. Sādhāvuso, bhikkhu kālena kālaṃ parasampattiṃ paccavekkhitā hotī』』ti.

Tena kho pana samayena vessavaṇo mahārājā uttarāya disāya dakkhiṇaṃ disaṃ gacchati kenacideva karaṇīyena. Assosi kho vessavaṇo mahārājā āyasmato uttarassa mahisavatthusmiṃ saṅkheyyake pabbate vaṭajālikāyaṃ bhikkhūnaṃ evaṃ dhammaṃ desentassa – 『『sādhāvuso, bhikkhu kālena kālaṃ attavipattiṃ paccavekkhitā hoti. Sādhāvuso, bhikkhu kālena kālaṃ paravipattiṃ paccavekkhitā hoti. Sādhāvuso, bhikkhu kālena kālaṃ attasampattiṃ paccavekkhitā hoti. Sādhāvuso, bhikkhu kālena kālaṃ parasampattiṃ paccavekkhitā hotī』』ti.

Atha kho vessavaṇṇo mahārājā – seyyathāpi nāma balavā puriso samiñjitaṃ [sammiñjitaṃ (sī. syā. kaṃ. pī.)] vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya [sammiñjeyya (sī. syā. kaṃ. pī.)], evamevaṃ mahisavatthusmiṃ saṅkheyyake pabbate vaṭajālikāyaṃ antarahito devesu tāvatiṃsesu pāturahosi. Atha kho vessavaṇṇo mahārājā yena sakko devānamindo tenupasaṅkami; upasaṅkamitvā sakkaṃ devānamindaṃ etadavoca – 『『yagghe mārisa, jāneyyāsi! Eso āyasmā uttaro mahisavatthusmiṃ saṅkheyyake pabbate vaṭajālikāyaṃ bhikkhūnaṃ evaṃ dhammaṃ deseti – 『sādhāvuso, bhikkhu kālena kālaṃ attavipattiṃ paccavekkhitā hoti . Sādhāvuso, bhikkhu kālena kālaṃ paravipattiṃ…pe… attasampattiṃ… parasampattiṃ paccavekkhitā hotī』』』ti.

Atha kho sakko devānamindo seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evamevaṃ devesu tāvatiṃsesu antarahito mahisavatthusmiṃ saṅkheyyake pabbate vaṭajālikāyaṃ āyasmato uttarassa sammukhe pāturahosi. Atha kho sakko devānamindo yenāyasmā uttaro tenupasaṅkami; upasaṅkamitvā āyasmantaṃ uttaraṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho sakko devānamindo āyasmantaṃ uttaraṃ etadavoca –

『『Saccaṃ kira, bhante, āyasmā uttaro bhikkhūnaṃ evaṃ dhammaṃ desesi – 『sādhāvuso, bhikkhu kālena kālaṃ attavipattiṃ paccavekkhitā hoti, sādhāvuso, bhikkhu kālena kālaṃ paravipattiṃ…pe… attasampattiṃ… parasampattiṃ paccavekkhitā hotī』』』 ti? 『『Evaṃ, devānamindā』』ti. 『『Kiṃ panidaṃ [kiṃ pana (syā.)], bhante, āyasmato uttarassa sakaṃ paṭibhānaṃ [sakapaṭibhānaṃ upādāya (ka.)], udāhu tassa bhagavato vacanaṃ arahato sammāsambuddhassā』』ti? 『『Tena hi, devānaminda, upamaṃ te karissāmi. Upamāya midhekacce viññū purisā bhāsitassa atthaṃ ājāna』』nti.

『『Seyyathāpi, devānaminda, gāmassa vā nigamassa vā avidūre mahādhaññarāsi. Tato mahājanakāyo dhaññaṃ āhareyya – kājehipi piṭakehipi ucchaṅgehipi añjalīhipi . Yo nu kho, devānaminda, taṃ mahājanakāyaṃ upasaṅkamitvā evaṃ puccheyya – 『kuto imaṃ dhaññaṃ āharathā』ti, kathaṃ byākaramāno nu kho, devānaminda, so mahājanakāyo sammā byākaramāno byākareyyā』』ti? 『『『Amumhā mahādhaññarāsimhā āharāmā』ti kho, bhante, so mahājanakāyo sammā byākaramāno byākareyyā』』ti. 『『Evamevaṃ kho, devānaminda, yaṃ kiñci subhāsitaṃ sabbaṃ taṃ tassa bhagavato vacanaṃ arahato sammāsambuddhassa. Tato upādāyupādāya mayaṃ caññe ca bhaṇāmā』』ti.

1. 一時，尊者優多羅住在摩醯沙瓦土的僧契耶山瓦達迦利卡。在那裡，尊者優多羅對比丘們說："賢友，比丘時常省察自己的失敗是善事。賢友，比丘時常省察他人的失敗是善事。賢友，比丘時常省察自己的成就是善事。賢友，比丘時常省察他人的成就是善事。" 當時，毗沙門大王因某事從北方向南方而行。毗沙門大王聽到尊者優多羅在摩醯沙瓦土的僧契耶山瓦達迦利卡如是對比丘們說法："賢友，比丘時常省察自己的失敗是善事。賢友，比丘時常省察他人的失敗是善事。賢友，比丘時常省察自己的成就是善事。賢友，比丘時常省察他人的成就是善事。" 於是毗沙門大王，猶如強壯之人伸展屈臂或屈曲伸臂，如是從摩醯沙瓦土的僧契耶山瓦達迦利卡消失，出現在三十三天。然後毗沙門大王走近帝釋天王，走近后對帝釋天王說："貴友，你可知道！這位尊者優多羅在摩醯沙瓦土的僧契耶山瓦達迦利卡如是對比丘們說法：'賢友，比丘時常省察自己的失敗是善事。賢友，比丘時常省察他人的失敗...自己的成就...他人的成就是善事。'" 於是帝釋天王，猶如強壯之人伸展屈臂或屈曲伸臂，如是從三十三天消失，出現在摩醯沙瓦土的僧契耶山瓦達迦利卡尊者優多羅面前。然後帝釋天王走近尊者優多羅，走近后禮敬尊者優多羅，站在一旁。站在一旁的帝釋天王對尊者優多羅說： "尊者，是真的嗎？尊者優多羅如是對比丘們說法：'賢友，比丘時常省察自己的失敗是善事。賢友，比丘時常省察他人的失敗...自己的成就...他人的成就是善事。'？""是的，天帝。""尊者，這是尊者優多羅自己的見解，還是彼世尊、阿羅漢、正等正覺者的教誨？""那麼，天帝，我為你作個譬喻。有智之人藉由譬喻能理解所說的意義。" "天帝，譬如在村落或市鎮不遠處有大糧堆。眾人從那裡取走糧食——有用筐、有用籃、有用衣裳、有用手捧。天帝，若有人走近那眾人問道：'你們從哪裡取這糧食？'天帝，那眾人要如何回答才是正確的回答？""尊者，那眾人若說'我們從那大糧堆取來'，這才是正確的回答。""同樣地，天帝，任何善說皆是彼世尊、阿羅漢、正等正覺者的教誨。我們和其他人都是依此而說。"

『『Acchariyaṃ, bhante, abbhutaṃ bhante! Yāva subhāsitaṃ cidaṃ āyasmatā uttarena – 『yaṃ kiñci subhāsitaṃ sabbaṃ taṃ tassa bhagavato vacanaṃ arahato sammāsambuddhassa . Tato upādāyupādāya mayaṃ caññe ca bhaṇāmā』ti. Ekamidaṃ, bhante uttara, samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate acirapakkante devadatte. Tatra kho bhagavā devadattaṃ ārabbha bhikkhū āmantesi –

『『Sādhu, bhikkhave, bhikkhu kālena kālaṃ attavipattiṃ paccavekkhitā hoti. Sādhu, bhikkhave, bhikkhu kālena kālaṃ paravipattiṃ…pe… attasampattiṃ… parasampattiṃ paccavekkhitā hoti. Aṭṭhahi, bhikkhave, asaddhammehi abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho. Katamehi aṭṭhahi? Lābhena hi, bhikkhave, abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho; alābhena, bhikkhave…pe… yasena, bhikkhave … ayasena, bhikkhave… sakkārena, bhikkhave… asakkārena, bhikkhave… pāpicchatāya, bhikkhave… pāpamittatāya , bhikkhave, abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho. Imehi kho, bhikkhave, aṭṭhahi asaddhammehi abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho.

『『Sādhu, bhikkhave, bhikkhu uppannaṃ lābhaṃ abhibhuyya abhibhuyya vihareyya; uppannaṃ alābhaṃ…pe… uppannaṃ yasaṃ… uppannaṃ ayasaṃ… uppannaṃ sakkāraṃ… uppannaṃ asakkāraṃ… uppannaṃ pāpicchataṃ… uppannaṃ pāpamittataṃ abhibhuyya abhibhuyya vihareyya.

『『Kiñca, bhikkhave, bhikkhu atthavasaṃ paṭicca uppannaṃ lābhaṃ abhibhuyya abhibhuyya vihareyya; uppannaṃ alābhaṃ…pe… uppannaṃ yasaṃ… uppannaṃ ayasaṃ… uppannaṃ sakkāraṃ… uppannaṃ asakkāraṃ… uppannaṃ pāpicchataṃ… uppannaṃ pāpamittataṃ abhibhuyya abhibhuyya vihareyya?

『『Yaṃ hissa, bhikkhave, uppannaṃ lābhaṃ anabhibhuyya viharato uppajjeyyuṃ āsavā vighātapariḷāhā, uppannaṃ lābhaṃ abhibhuyya viharato evaṃsa te āsavā vighātapariḷāhā na honti. Yaṃ hissa, bhikkhave, uppannaṃ alābhaṃ…pe… uppannaṃ yasaṃ… uppannaṃ ayasaṃ… uppannaṃ sakkāraṃ… uppannaṃ asakkāraṃ… uppannaṃ pāpicchataṃ… uppannaṃ pāpamittataṃ anabhibhuyya viharato uppajjeyyuṃ āsavā vighātapariḷāhā, uppannaṃ pāpamittataṃ abhibhuyya viharato evaṃsa te āsavā vighātapariḷāhā na honti. Idaṃ kho, bhikkhave, bhikkhu atthavasaṃ paṭicca uppannaṃ lābhaṃ abhibhuyya abhibhuyya vihareyya; uppannaṃ alābhaṃ…pe… uppannaṃ yasaṃ… uppannaṃ ayasaṃ… uppannaṃ sakkāraṃ… uppannaṃ asakkāraṃ… uppannaṃ pāpicchataṃ … uppannaṃ pāpamittataṃ abhibhuyya abhibhuyya vihareyya.

『『Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ – uppannaṃ lābhaṃ abhibhuyya abhibhuyya viharissāma, uppannaṃ alābhaṃ…pe… uppannaṃ yasaṃ… uppannaṃ ayasaṃ… uppannaṃ sakkāraṃ… uppannaṃ asakkāraṃ… uppannaṃ pāpicchataṃ… uppannaṃ pāpamittataṃ abhibhuyya abhibhuyya viharissāmāti. Evañhi vo, bhikkhave, sikkhitabba』』nti.

『『Ettāvatā, bhante uttara, manussesu catasso parisā – bhikkhū, bhikkhuniyo, upāsakā, upāsikāyo. Nāyaṃ dhammapariyāyo kismiñci upaṭṭhito [patiṭṭhito (sī. syā.)]. Uggaṇhatu, bhante, āyasmā uttaro imaṃ dhammapariyāyaṃ. Pariyāpuṇātu, bhante, āyasmā uttaro imaṃ dhammapariyāyaṃ. Dhāretu, bhante, āyasmā uttaro imaṃ dhammapariyāyaṃ. Atthasaṃhito ayaṃ, bhante, dhammapariyāyo ādibrahmacariyako』』ti [ādibrahmacariyiko (sī. ka.)]. Aṭṭhamaṃ.

1. Nandasuttaṃ

"尊者，真是稀有！尊者，真是未曾有！尊者優多羅說得多麼好：'任何善說皆是彼世尊、阿羅漢、正等正覺者的教誨。我們和其他人都是依此而說。'尊者優多羅，有一次世尊住在王舍城(現今印度比哈爾邦巴特那附近)耆阇崛山，提婆達多剛離去不久。在那裡，世尊針對提婆達多對比丘們說： '諸比丘，比丘時常省察自己的失敗是善事。諸比丘，比丘時常省察他人的失敗...自己的成就...他人的成就是善事。諸比丘，提婆達多被八種非法所征服，心被佔據，必墮惡趣、地獄，住經一劫，不可救藥。是哪八種？諸比丘，提婆達多被利養征服，心被佔據，必墮惡趣、地獄，住經一劫，不可救藥；諸比丘，被不得...被名...被不名...被恭敬...被不恭敬...被惡欲...被惡友征服，心被佔據，必墮惡趣、地獄，住經一劫，不可救藥。諸比丘，提婆達多被這八種非法所征服，心被佔據，必墮惡趣、地獄，住經一劫，不可救藥。 諸比丘，比丘應當戰勝所生起的利養而住；戰勝所生起的不得...所生起的名...所生起的不名...所生起的恭敬...所生起的不恭敬...所生起的惡欲...所生起的惡友而住。 諸比丘，比丘為何因緣應當戰勝所生起的利養而住；戰勝所生起的不得...所生起的名...所生起的不名...所生起的恭敬...所生起的不恭敬...所生起的惡欲...所生起的惡友而住？ 諸比丘，若不戰勝所生起的利養而住，則會生起煩惱、憂惱、熱惱，若戰勝所生起的利養而住，則不會有這些煩惱、憂惱、熱惱。諸比丘，若不戰勝所生起的不得...所生起的名...所生起的不名...所生起的恭敬...所生起的不恭敬...所生起的惡欲...所生起的惡友而住，則會生起煩惱、憂惱、熱惱，若戰勝所生起的惡友而住，則不會有這些煩惱、憂惱、熱惱。諸比丘，比丘為此因緣應當戰勝所生起的利養而住；戰勝所生起的不得...所生起的名...所生起的不名...所生起的恭敬...所生起的不恭敬...所生起的惡欲...所生起的惡友而住。 因此，諸比丘，應當如是學：我們將戰勝所生起的利養而住，戰勝所生起的不得...所生起的名...所生起的不名...所生起的恭敬...所生起的不恭敬...所生起的惡欲...所生起的惡友而住。諸比丘，你們應當如是學。' 尊者優多羅，就人間而言有四眾——比丘、比丘尼、優婆塞、優婆夷。這法門尚未在任何處確立。尊者優多羅，請學習此法門。尊者優多羅，請精通此法門。尊者優多羅，請憶持此法門。尊者，此法門具義利，是初梵行。"第八 9. 難陀經

1. 『『『Kulaputto』ti, bhikkhave, nandaṃ sammā vadamāno vadeyya. 『Balavā』ti, bhikkhave, nandaṃ sammā vadamāno vadeyya. 『Pāsādiko』ti, bhikkhave, nandaṃ sammā vadamāno vadeyya. 『Tibbarāgo』ti, bhikkhave, nandaṃ sammā vadamāno vadeyya. Kimaññatra, bhikkhave, nando indriyesu guttadvāro, bhojane mattaññū, jāgariyaṃ anuyutto, satisampajaññena samannāgato, yehi [yena (ka.)] nando sakkoti paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carituṃ! Tatridaṃ, bhikkhave, nandassa indriyesu guttadvāratāya hoti. Sace , bhikkhave, nandassa puratthimā disā āloketabbā hoti, sabbaṃ cetasā samannāharitvā nando puratthimaṃ disaṃ āloketi – 『evaṃ me puratthimaṃ disaṃ ālokayato nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī』ti. Itiha tattha sampajāno hoti.

『『Sace , bhikkhave, nandassa pacchimā disā āloketabbā hoti…pe… uttarā disā āloketabbā hoti… dakkhiṇā disā āloketabbā hoti… uddhaṃ ulloketabbā hoti… adho oloketabbā hoti… anudisā anuviloketabbā hoti, sabbaṃ cetasā samannāharitvā nando anudisaṃ anuviloketi – 『evaṃ me anudisaṃ anuvilokayato nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī』ti. Itiha tattha sampajāno hoti. Idaṃ kho, bhikkhave, nandassa indriyesu guttadvāratāya hoti.

『『Tatridaṃ, bhikkhave, nandassa bhojane mattaññutāya hoti. Idha, bhikkhave, nando paṭisaṅkhā yoniso āhāraṃ āhāreti – 『neva davāya na madāya na maṇḍanāya na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsūparatiyā brahmacariyānuggahāya iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā』ti. Idaṃ kho, bhikkhave, nandassa bhojane mattaññutāya hoti.

『『Tatridaṃ, bhikkhave, nandassa jāgariyānuyogasmiṃ hoti. Idha , bhikkhave, nando divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti; rattiyā paṭhamaṃ yāmaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti ; rattiyā majjhimaṃ yāmaṃ dakkhiṇena passena sīhaseyyaṃ kappeti pāde pādaṃ accādhāya sato sampajāno uṭṭhānasaññaṃ manasi karitvā; rattiyā pacchimaṃ yāmaṃ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti. Idaṃ kho, bhikkhave, nandassa jāgariyānuyogasmiṃ hoti.

『『Tatridaṃ, bhikkhave, nandassa satisampajaññasmiṃ hoti. Idha, bhikkhave, nandassa viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti; viditā saññā…pe… viditā vitakkā…pe… abbhatthaṃ gacchanti. Idaṃ kho, bhikkhave, nandassa satisampajaññasmiṃ hoti.

『『Kimaññatra, bhikkhave, nando indriyesu guttadvāro, bhojane mattaññū, jāgariyaṃ anuyutto , satisampajaññena samannāgato, yehi nando sakkoti paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ caritu』』nti! Navamaṃ.

1. Kāraṇḍavasuttaṃ

2. "諸比丘，若正確地說難陀，應說他是'善男子'。諸比丘，若正確地說難陀，應說他是'有力者'。諸比丘，若正確地說難陀，應說他是'端正者'。諸比丘，若正確地說難陀，應說他是'強欲者'。諸比丘，除了難陀守護根門、飲食知量、專注警寤、具足正念正知外，還有什麼能使難陀能夠圓滿清凈地修持梵行？ 諸比丘，關於難陀守護根門是這樣的：諸比丘，若難陀必須觀看東方，他會全心專注地觀看東方，想著：'我如是觀看東方時，貪憂等惡不善法不會流入。'如是於此保持正知。 諸比丘，若難陀必須觀看西方...北方...南方...上方...下方...四維，他會全心專注地觀看四維，想著：'我如是觀看四維時，貪憂等惡不善法不會流入。'如是於此保持正知。諸比丘，這就是難陀守護根門。 諸比丘，關於難陀飲食知量是這樣的：在此，諸比丘，難陀如理思維而食用食物：'不為嬉戲，不為驕慢，不為裝飾，不為莊嚴，僅為此身住立存續，為止息傷害，為資助梵行，如是我將除去舊受，不生新受，我將維持生命，無過且安住。'諸比丘，這就是難陀飲食知量。 諸比丘，關於難陀專注警寤是這樣的：在此，諸比丘，難陀白天經行、靜坐，凈除心中障礙法；初夜經行、靜坐，凈除心中障礙法；中夜右脅而臥，作獅子臥，足足相疊，具念正知，作意起想；后夜起身，經行、靜坐，凈除心中障礙法。諸比丘，這就是難陀專注警寤。 諸比丘，關於難陀正念正知是這樣的：在此，諸比丘，難陀覺知受的生起，覺知其住立，覺知其滅沒；覺知想...覺知尋...滅沒。諸比丘，這就是難陀正念正知。 諸比丘，除了難陀守護根門、飲食知量、專注警寤、具足正念正知外，還有什麼能使難陀能夠圓滿清凈地修持梵行！"第九

3. 渣滓經

4. Ekaṃ samayaṃ bhagavā campāyaṃ viharati gaggarāya pokkharaṇiyā tīre. Tena kho pana samayena bhikkhū bhikkhuṃ āpattiyā codenti. So bhikkhu bhikkhūhi āpattiyā codiyamāno aññenāññaṃ paṭicarati, bahiddhā kathaṃ apanāmeti, kopañca dosañca appaccayañca pātukaroti.

Atha kho bhagavā bhikkhū āmantesi – 『『niddhamathetaṃ , bhikkhave, puggalaṃ; niddhamathetaṃ, bhikkhave, puggalaṃ. Apaneyyeso [apaneyyo so (sī.), apaneyyo (syā.)], bhikkhave, puggalo. Kiṃ vo tena paraputtena visodhitena [kiṃ voparaputto viheṭhiyati (sī.), kiṃ paraputto viheṭheti (syā.), kiṃ vo paraputtā viheṭheti (pī.), kiṃ so paraputto visodheti (ka.)]! Idha , bhikkhave, ekaccassa puggalassa tādisaṃyeva hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ, seyyathāpi aññesaṃ bhaddakānaṃ bhikkhūnaṃ – yāvassa bhikkhū āpattiṃ na passanti. Yato ca khvassa bhikkhū āpattiṃ passanti, tamenaṃ evaṃ jānanti – 『samaṇadūsīvāyaṃ [samaṇarūpī (ka.)] samaṇapalāpo samaṇakāraṇḍavo』ti [samaṇakaraṇḍavoti (ka.)]. Tamenaṃ iti viditvā bahiddhā nāsenti. Taṃ kissa hetu? Mā aññe bhaddake bhikkhū dūsesī』』ti!

『『Seyyathāpi, bhikkhave, sampanne yavakaraṇe yavadūsī [yavarūpī (ka.)] jāyetha yavapalāpo yavakāraṇḍavoti. Tassa tādisaṃyeva mūlaṃ hoti, seyyathāpi aññesaṃ bhaddakānaṃ yavānaṃ; tādisaṃyeva nāḷaṃ hoti, seyyathāpi aññesaṃ bhaddakānaṃ yavānaṃ; tādisaṃyeva pattaṃ hoti, seyyathāpi aññesaṃ bhaddakānaṃ yavānaṃ – yāvassa sīsaṃ na nibbattati. Yato ca khvassa sīsaṃ nibbattati, tamenaṃ evaṃ jānanti – 『yavadūsīvāyaṃ yavapalāpo yavakāraṇḍavo』ti . Tamenaṃ iti viditvā samūlaṃ uppāṭetvā bahiddhā yavakaraṇassa chaḍḍenti. Taṃ kissa hetu? Mā aññe bhaddake yave dūsesīti!

『『Evamevaṃ kho, bhikkhave, idhekaccassa puggalassa tādisaṃyeva hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ, seyyathāpi aññesaṃ bhaddakānaṃ bhikkhūnaṃ – yāvassa bhikkhū āpattiṃ na passanti. Yato ca khvassa bhikkhū āpattiṃ passanti, tamenaṃ evaṃ jānanti – 『samaṇadūsīvāyaṃ samaṇapalāpo samaṇakāraṇḍavo』ti. Tamenaṃ iti viditvā bahiddhā nāsenti. Taṃ kissa hetu? Mā aññe bhaddake bhikkhū dūsesīti.

『『Seyyathāpi, bhikkhave, mahato dhaññarāsissa phuṇamānassa [vuyhamānassa (sī. pī.), phusayamānassa (syā.), punamānassa (?)] tattha yāni tāni dhaññāni daḷhāni sāravantāni tāni ekamantaṃ puñjaṃ hoti, yāni pana tāni dhaññāni dubbalāni palāpāni tāni vāto ekamantaṃ apavahati [apakassati (sī.)]. Tamenaṃ sāmikā sammajjaniṃ gahetvā bhiyyosomattāya apasammajjanti. Taṃ kissa hetu? Mā aññe bhaddake dhaññe dūsesīti! Evamevaṃ kho, bhikkhave, idhekaccassa puggalassa tādisaṃyeva hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ, seyyathāpi aññesaṃ bhaddakānaṃ bhikkhūnaṃ – yāvassa bhikkhū āpattiṃ na passanti. Yato ca khvassa bhikkhū āpattiṃ passanti, tamenaṃ evaṃ jānanti – 『samaṇadūsīvāyaṃ samaṇapalāpo samaṇakāraṇḍavo』ti. Tamenaṃ iti viditvā bahiddhā nāsenti. Taṃ kissa hetu? Mā aññe bhaddake bhikkhū dūsesīti.

1. 一時，世尊住在瞻波城(現今印度比哈爾邦)伽伽羅蓮池岸。當時，比丘們指責一位比丘犯戒。那位比丘被比丘們指責犯戒時，以此言彼，轉移話題到外事，顯露憤怒、嗔恨與不滿。 於是世尊對比丘們說："諸比丘，驅逐此人！諸比丘，驅逐此人！諸比丘，應當除去此人。他人之子令人凈化，於你們何用！諸比丘，在此某人的前進後退、觀望、屈伸、著衣持缽，都與其他善比丘相同——直到比丘們未見其違犯。當比丘們見其違犯時，他們便知道：'此是沙門敗壞者，沙門空談者，沙門渣滓。'如是了知后，便將他驅逐出去。為什麼？以免污染其他善比丘！" "諸比丘，譬如在良好的大麥田中，生長著敗壞的大麥、空殼的大麥、渣滓的大麥。它的根像其他良好的大麥；它的莖像其他良好的大麥；它的葉像其他良好的大麥——直到穗未長出。當穗長出時，他們便知道：'此是敗壞的大麥，空殼的大麥，渣滓的大麥。'如是了知后，便連根拔起，丟棄到大麥田外。為什麼？以免污染其他良好的大麥！" "同樣地，諸比丘，在此某人的前進後退、觀望、屈伸、著衣持缽，都與其他善比丘相同——直到比丘們未見其違犯。當比丘們見其違犯時，他們便知道：'此是沙門敗壞者，沙門空談者，沙門渣滓。'如是了知后，便將他驅逐出去。為什麼？以免污染其他善比丘！" "諸比丘，譬如揚擲大堆穀物時，那些堅實有質的穀粒堆在一邊，那些軟弱空殼的穀粒被風吹到一邊。主人取掃帚更進一步掃除。為什麼？以免污染其他良好的穀物！同樣地，諸比丘，在此某人的前進後退、觀望、屈伸、著衣持缽，都與其他善比丘相同——直到比丘們未見其違犯。當比丘們見其違犯時，他們便知道：'此是沙門敗壞者，沙門空談者，沙門渣滓。'如是了知后，便將他驅逐出去。為什麼？以免污染其他善比丘！"

『『Seyyathāpi, bhikkhave, puriso udapānapanāḷiyatthiko tiṇhaṃ kuṭhāriṃ [kudhāriṃ (syā. kaṃ. ka.)] ādāya vanaṃ paviseyya. So yaṃ yadeva rukkhaṃ kuṭhāripāsena ākoṭeyya tattha yāni tāni rukkhāni daḷhāni sāravantāni tāni kuṭhāripāsena ākoṭitāni kakkhaḷaṃ paṭinadanti; yāni pana tāni rukkhāni antopūtīni avassutāni kasambujātāni tāni kuṭhāripāsena ākoṭitāni daddaraṃ paṭinadanti. Tamenaṃ mūle chindati, mūle chinditvā agge chindati, agge chinditvā anto suvisodhitaṃ visodheti, anto suvisodhitaṃ visodhetvā udapānapanāḷiṃ yojeti. Evamevaṃ kho, bhikkhave , idhekaccassa puggalassa tādisaṃyeva hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ, seyyathāpi aññesaṃ bhaddakānaṃ bhikkhūnaṃ – yāvassa bhikkhū āpattiṃ na passanti. Yato ca khvassa bhikkhū āpattiṃ passanti, tamenaṃ evaṃ jānanti – 『samaṇadūsīvāyaṃ samaṇapalāpo samaṇakāraṇḍavo』ti. Tamenaṃ iti viditvā bahiddhā nāsenti. Taṃ kissa hetu? Mā aññe bhaddake bhikkhū dūsesī』』ti.

『『Saṃvāsāyaṃ vijānātha, pāpiccho kodhano iti;

Makkhī thambhī paḷāsī ca, issukī maccharī saṭho.

『『Santavāco janavati, samaṇo viya bhāsati;

Raho karoti karaṇaṃ, pāpadiṭṭhi anādaro.

『『Saṃsappī ca musāvādī, taṃ viditvā yathātathaṃ;

Sabbe samaggā hutvāna, abhinibbajjayātha [abhinibbijjayetha (ka.)] naṃ.

『『Kāraṇḍavaṃ [karaṇḍavaṃ (ka.) su. ni. 283 passitabbaṃ] niddhamatha, kasambuṃ apakassatha [avakassatha (ka.)];

Tato palāpe vāhetha, assamaṇe samaṇamānine.

『『Niddhamitvāna pāpicche, pāpaācāragocare;

Suddhāsuddhehi saṃvāsaṃ, kappayavho patissatā;

Tato samaggā nipakā, dukkhassantaṃ karissathā』』ti. dasamaṃ;

Mettāvaggo paṭhamo.

"諸比丘，譬如一個想要水井木槽的人，手持利斧入林。他用斧背敲打每一棵樹，那些堅實有質的樹被斧背敲打時發出堅硬的聲響；那些內部腐朽、滲水、生蟲的樹被斧背敲打時發出空洞的聲響。他便砍其根，砍根后砍梢，砍梢后清理內部使之清凈，清理內部使之清凈後製成水井木槽。同樣地，諸比丘，在此某人的前進後退、觀望、屈伸、著衣持缽，都與其他善比丘相同——直到比丘們未見其違犯。當比丘們見其違犯時，他們便知道：'此是沙門敗壞者，沙門空談者，沙門渣滓。'如是了知后，便將他驅逐出去。為什麼？以免污染其他善比丘！" "由共住而了知，惡欲嗔恚者， 覆諂與剛強，嫉妒吝嗇詐。 表面語柔和，貌似沙門語， 暗中作惡事，邪見不恭敬。 狡詐說妄語，如實知彼已， 眾人皆同心，當將其驅逐。 驅除諸渣滓，遠離污穢者， 再除去空殼，偽裝沙門者。 驅逐惡欲者，行為不正者， 正念具清凈，共住清凈者； 和合具智慧，當作苦邊際。"第十 慈品第一

Tassuddānaṃ –

Mettaṃ paññā ca dve piyā, dve lokā dve vipattiyo;

Devadatto ca uttaro, nando kāraṇḍavena cāti.

其攝頌： 慈與慧兩喜，兩世兩失敗， 提婆達與多羅，難陀與