B0102040901sambodhivaggo（覺悟品）

Namo tassa bhagavato arahato sammāsambuddhassa

Aṅguttaranikāyo

Navakanipātapāḷi

Paṭhamapaṇṇāsakaṃ
Sambodhivaggo
Sambodhisuttaṃ
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi –

『『Sace, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ – 『sambodhipakkhikānaṃ [sambodhapakkhikānaṃ (sī. syā. pī.)], āvuso, dhammānaṃ kā upanisā bhāvanāyā』ti, evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ kinti byākareyyāthā』』ti? 『『Bhagavaṃmūlakā no, bhante, dhammā…pe… bhagavato sutvā bhikkhū dhāressantī』』ti.

『『Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha; bhāsissāmī』』ti. 『『Evaṃ, bhante』』ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

『『Sace, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ – 『sambodhipakkhikānaṃ, āvuso, dhammānaṃ kā upanisā bhāvanāyā』ti, evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha –

『『Idhāvuso, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko . Sambodhipakkhikānaṃ, āvuso, dhammānaṃ ayaṃ paṭhamā upanisā bhāvanāya.

『『Puna caparaṃ, āvuso, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Sambodhipakkhikānaṃ, āvuso, dhammānaṃ ayaṃ dutiyā upanisā bhāvanāya.

『『Puna caparaṃ, āvuso, bhikkhu yāyaṃ kathā abhisallekhikā cetovivaraṇasappāyā, seyyathidaṃ – appicchakathā santuṭṭhikathā pavivekakathā asaṃsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā, evarūpiyā kathāya nikāmalābhī hoti akicchalābhī akasiralābhī. Sambodhipakkhikānaṃ, āvuso, dhammānaṃ ayaṃ tatiyā upanisā bhāvanāya.

『『Puna caparaṃ, āvuso, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Sambodhipakkhikānaṃ, āvuso, dhammānaṃ ayaṃ catutthī upanisā bhāvanāya.

『『Puna caparaṃ, āvuso, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Sambodhipakkhikānaṃ, āvuso, dhammānaṃ ayaṃ pañcamī upanisā bhāvanāya』』.

『『Kalyāṇamittassetaṃ , bhikkhave, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa – sīlavā bhavissati, pātimokkhasaṃvarasaṃvuto viharissati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhissati sikkhāpadesu.

『『Kalyāṇamittassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa – yāyaṃ kathā abhisallekhikā cetovivaraṇasappāyā, seyyathidaṃ – appicchakathā santuṭṭhikathā pavivekakathā asaṃsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā, evarūpiyā kathāya nikāmalābhī bhavissati akicchalābhī akasiralābhī.

『『Kalyāṇamittassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa – āraddhavīriyo viharissati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.

『『Kalyāṇamittassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa – paññavā bhavissati udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.

『『Tena ca pana, bhikkhave, bhikkhunā imesu pañcasu dhammesu patiṭṭhāya cattāro dhammā uttari [uttariṃ (sī. syā. pī.)] bhāvetabbā – asubhā bhāvetabbā rāgassa pahānāya, mettā bhāvetabbā byāpādassa pahānāya, ānāpānassati [ānāpānasati (sī. pī.)] bhāvetabbā vitakkupacchedāya, aniccasaññā bhāvetabbā asmimānasamugghātāya. Aniccasaññino, bhikkhave, anattasaññā saṇṭhāti. Anattasaññī asmimānasamugghātaṃ pāpuṇāti diṭṭheva dhamme nibbāna』』nti . Paṭhamaṃ.

Nissayasuttaṃ

我來為您翻譯這段巴利語經文為簡體中文：禮敬世尊、阿羅漢、正等正覺者增支部九集 1. 第一五十篇 1. 正覺品 1. 正覺經 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蒂）祇樹給孤獨園。在那裡，世尊對比丘們說道： "諸比丘，若其他外道遊方者如此問：'朋友們，什麼是修習趣向正覺諸法的基礎？'諸比丘，你們被如此問到時，應當如何回答那些外道遊方者呢？""世尊，我們的法以世尊為根本⋯⋯比丘們聽聞世尊所說后當受持。" "那麼，諸比丘，諦聽，善思作意；我將說法。""是的，世尊。"那些比丘應諾世尊。世尊如此說： "諸比丘，若其他外道遊方者如此問：'朋友們，什麼是修習趣向正覺諸法的基礎？'諸比丘，你們被如此問到時，應當如此回答那些外道遊方者： "朋友們，於此，比丘親近善知識、善友、善伴。朋友們，這是修習趣向正覺諸法的第一基礎。 "再者，朋友們，比丘持戒，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。朋友們，這是修習趣向正覺諸法的第二基礎。 "再者，朋友們，比丘對於有助於開顯心意的簡約之談，即：少欲之談、知足之談、遠離之談、不聚集之談、發勤精進之談、戒之談、定之談、慧之談、解脫之談、解脫知見之談，能隨意獲得，不困難獲得，不艱難獲得。朋友們，這是修習趣向正覺諸法的第三基礎。 "再者，朋友們，比丘為斷除不善法、成就善法而住，精進勇猛，堅定勤勉，于善法不捨擔負。朋友們，這是修習趣向正覺諸法的第四基礎。 "再者，朋友們，比丘具慧，成就觀察生滅的智慧，具足聖者的通達智，正趣向苦滅。朋友們，這是修習趣向正覺諸法的第五基礎。" "諸比丘，親近善知識、善友、善伴的比丘，可期望：將成為持戒者，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，親近善知識、善友、善伴的比丘，可期望：對於有助於開顯心意的簡約之談，即：少欲之談、知足之談、遠離之談、不聚集之談、發勤精進之談、戒之談、定之談、慧之談、解脫之談、解脫知見之談，將能隨意獲得，不困難獲得，不艱難獲得。 "諸比丘，親近善知識、善友、善伴的比丘，可期望：為斷除不善法、成就善法而住，將精進勇猛，堅定勤勉，于善法不捨擔負。 "諸比丘，親近善知識、善友、善伴的比丘，可期望：將具慧，成就觀察生滅的智慧，具足聖者的通達智，正趣向苦滅。 "諸比丘，比丘安住于這五法已，更應修習四法：應修習不凈以斷除貪慾，應修習慈心以斷除瞋恚，應修習入出息念以斷除尋思，應修習無常想以根除我慢。諸比丘，于無常想者，無我想得以確立。無我想者，于現法中達到根除我慢，證得涅槃。" 第一經竟。 2. 依止經

Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ…pe… ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – 『『『nissayasampanno nissayasampanno』ti, bhante, vuccati. Kittāvatā nu kho, bhante, bhikkhu nissayasampanno hotī』』ti? 『『Saddhaṃ ce, bhikkhu, bhikkhu nissāya akusalaṃ pajahati kusalaṃ bhāveti, pahīnamevassa taṃ akusalaṃ hoti. Hiriṃ ce, bhikkhu, bhikkhu nissāya…pe… ottappaṃ ce, bhikkhu, bhikkhu nissāya…pe… vīriyaṃ ce, bhikkhu, bhikkhu nissāya…pe… paññaṃ ce, bhikkhu, bhikkhu nissāya akusalaṃ pajahati kusalaṃ bhāveti, pahīnamevassa taṃ akusalaṃ hoti . Taṃ hissa bhikkhuno akusalaṃ pahīnaṃ hoti suppahīnaṃ, yaṃsa ariyāya paññāya disvā pahīnaṃ』』.

『『Tena ca pana, bhikkhu, bhikkhunā imesu pañcasu dhammesu patiṭṭhāya cattāro upanissāya vihātabbā. Katame cattāro? Idha, bhikkhu, bhikkhu saṅkhāyekaṃ paṭisevati, saṅkhāyekaṃ adhivāseti, saṅkhāyekaṃ parivajjeti, saṅkhāyekaṃ vinodeti. Evaṃ kho, bhikkhu, bhikkhu nissayasampanno hotī』』ti. Dutiyaṃ.

Meghiyasuttaṃ
那時，有一位比丘來到世尊處。來到后⋯⋯坐在一旁。坐在一旁的那位比丘對世尊如此說："世尊，人們說'具足依止、具足依止'。世尊，比丘如何才是具足依止呢？" "比丘，若比丘依止信心而斷除不善、修習善法，那不善即被他斷除。若比丘依止慚而⋯⋯若比丘依止愧而⋯⋯若比丘依止精進而⋯⋯若比丘依止智慧而斷除不善、修習善法，那不善即被他斷除。比丘，對於那位比丘，由聖智慧見而斷除的不善，即是已善斷除。再者，比丘，比丘安住于這五法已，應依止四法而住。哪四法？於此，比丘，比丘審察后才受用某物，審察后才忍受某事，審察后才遠離某事，審察后才驅除某事。比丘，如是比丘即具足依止。" 第二經竟。
彌醯經
Ekaṃ samayaṃ bhagavā cālikāyaṃ viharati cālikāpabbate. Tena kho pana samayena āyasmā meghiyo bhagavato upaṭṭhāko hoti. Atha kho āyasmā meghiyo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho āyasmā meghiyo bhagavantaṃ etadavoca – 『『icchāmahaṃ, bhante, jantugāmaṃ [jatugāmaṃ (sī. aṭṭha., syā. aṭṭha.), jattugāmaṃ (ka. aṭṭhakathāyampi pāṭhantaraṃ)] piṇḍāya pavisitu』』nti. 『『Yassa dāni tvaṃ, meghiya, kālaṃ maññasī』』ti.

Atha kho āyasmā meghiyo pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya jantugāmaṃ piṇḍāya pāvisi. Jantugāme piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena kimikāḷāya nadiyā tīraṃ tenupasaṅkami. Addasā kho āyasmā meghiyo kimikāḷāya nadiyā tīre jaṅghāvihāraṃ [jaṅghavihāraṃ (syā. ka.)] anucaṅkamamāno anuvicaramāno ambavanaṃ pāsādikaṃ ramaṇīyaṃ. Disvānassa etadahosi – 『『pāsādikaṃ vatidaṃ ambavanaṃ ramaṇīyaṃ, alaṃ vatidaṃ kulaputtassa padhānatthikassa padhānāya. Sace maṃ bhagavā anujāneyya, āgaccheyyāhaṃ imaṃ ambavanaṃ padhānāyā』』ti.

Atha kho āyasmā meghiyo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā meghiyo bhagavantaṃ etadavoca – 『『idhāhaṃ, bhante, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya jantugāmaṃ piṇḍāya pāvisiṃ. Jantugāme piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena kimikāḷāya nadiyā tīraṃ tenupasaṅkamiṃ. Addasaṃ kho ahaṃ, bhante, kimikāḷāya nadiyā tīre jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno ambavanaṃ pāsādikaṃ ramaṇīyaṃ. Disvāna me etadahosi – 『pāsādikaṃ vatidaṃ ambavanaṃ ramaṇīyaṃ. Alaṃ vatidaṃ kulaputtassa padhānatthikassa padhānāya. Sace maṃ bhagavā anujāneyya, āgaccheyyāhaṃ imaṃ ambavanaṃ padhānāyā』ti. Sace maṃ bhagavā anujāneyya, gaccheyyāhaṃ taṃ ambavanaṃ padhānāyā』』ti. 『『Āgamehi tāva, meghiya ! Ekakamhi [ekakamhā (sī. pī.)] tāva [vata (ka.)] yāva aññopi koci bhikkhu āgacchatī』』ti [dissatūti (sabbattha, ṭīkāyampi pāṭhantaraṃ), āgacchatūti, dissatīti (ṭīkāyaṃ pāṭhantarāni)].

Dutiyampi kho āyasmā meghiyo bhagavantaṃ etadavoca – 『『bhagavato, bhante, natthi kiñci uttari karaṇīyaṃ, natthi katassa paṭicayo. Mayhaṃ kho pana, bhante, atthi uttari karaṇīyaṃ, atthi katassa paṭicayo. Sace maṃ bhagavā anujāneyya, gaccheyyāhaṃ taṃ ambavanaṃ padhānāyā』』ti. 『『Āgamehi tāva, meghiya, ekakamhi tāva yāva aññopi koci bhikkhu āgacchatī』』ti.

Tatiyampi kho āyasmā meghiyo bhagavantaṃ etadavoca – 『『bhagavato, bhante, natthi kiñci uttari karaṇīyaṃ, natthi katassa paṭicayo. Mayhaṃ kho pana, bhante, atthi uttari karaṇīyaṃ, atthi katassa paṭicayo. Sace maṃ bhagavā anujāneyya, gaccheyyāhaṃ taṃ ambavanaṃ padhānāyā』』ti. 『『Padhānanti kho, meghiya, vadamānaṃ kinti vadeyyāma! Yassa dāni tvaṃ, meghiya, kālaṃ maññasī』』ti.

Atha kho āyasmā meghiyo uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena taṃ ambavanaṃ tenupasaṅkami; upasaṅkamitvā taṃ ambavanaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi. Atha kho āyasmato meghiyassa tasmiṃ ambavane viharantassa yebhuyyena tayo pāpakā akusalā vitakkā samudācaranti, seyyathidaṃ – kāmavitakko, byāpādavitakko, vihiṃsāvitakko. Atha kho āyasmato meghiyassa etadahosi – 『『acchariyaṃ vata bho, abbhutaṃ vata bho! Saddhāya ca vatamhā agārasmā anagāriyaṃ pabbajitā; atha ca panimehi tīhi pāpakehi akusalehi vitakkehi anvāsattā – kāmavitakkena, byāpādavitakkena, vihiṃsāvitakkenā』』ti.

一時，世尊住在遮利迦（地名）的遮利迦山上。當時，尊者彌醯是世尊的侍者。那時，尊者彌醯來到世尊處。來到后，禮敬世尊，站在一旁。站在一旁的尊者彌醯對世尊如此說："世尊，我想要入闍都村乞食。""彌醯，你認為現在是時候就去吧。" 然後尊者彌醯在上午時分，著衣持缽，入闍都村乞食。在闍都村乞食后，食畢返回，來到基米迦羅河岸。尊者彌醯在基米迦羅河岸經行散步時，看見一處芒果園，莊嚴悅意。見已，他想："這芒果園真是莊嚴悅意，確實適合求道的善男子精進用功。如果世尊允許，我要來這芒果園精進用功。" 然後尊者彌醯來到世尊處。來到后，禮敬世尊，坐在一旁。坐在一旁的尊者彌醯對世尊如此說："世尊，我在上午時分，著衣持缽，入闍都村乞食。在闍都村乞食后，食畢返回，來到基米迦羅河岸。世尊，我在基米迦羅河岸經行散步時，看見一處芒果園，莊嚴悅意。見已，我想：'這芒果園真是莊嚴悅意，確實適合求道的善男子精進用功。如果世尊允許，我要來這芒果園精進用功。'如果世尊允許，我想去那芒果園精進用功。""彌醯，且等一等！我現在獨自一人，要等到有其他比丘來。" 尊者彌醯第二次對世尊如此說："世尊，您已無更多應做之事，無需重複已做之事。但是，世尊，我還有更多應做之事，還有已做需要重複之事。如果世尊允許，我想去那芒果園精進用功。""彌醯，且等一等！我現在獨自一人，要等到有其他比丘來。" 尊者彌醯第三次對世尊如此說："世尊，您已無更多應做之事，無需重複已做之事。但是，世尊，我還有更多應做之事，還有已做需要重複之事。如果世尊允許，我想去那芒果園精進用功。""彌醯，你說要精進用功，我還能說什麼呢？你認為現在是時候就去吧。" 然後尊者彌醯從座位起身，禮敬世尊，右繞后往那芒果園去。到達后，進入芒果園，在某棵樹下坐下來度過午後。當尊者彌醯住在那芒果園時，大多生起三種惡不善尋，即：欲尋、瞋恚尋、傷害尋。於是尊者彌醯想："實在稀有！實在未曾有！我們是以信心從在家出家為無家者，然而卻被這三種惡不善尋所纏繞——欲尋、瞋恚尋、傷害尋。"

Atha kho āyasmā meghiyo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā meghiyo bhagavantaṃ etadavoca –

『『Idha mayhaṃ, bhante, tasmiṃ ambavane viharantassa yebhuyyena tayo pāpakā akusalā vitakkā samudācaranti, seyyathidaṃ – kāmavitakko, byāpādavitakko, vihiṃsāvitakko. Tassa mayhaṃ, bhante, etadahosi – 『acchariyaṃ vata bho, abbhutaṃ vata bho! Saddhāya ca vatamhā agārasmā anagāriyaṃ pabbajitā; atha ca panimehi tīhi pāpakehi akusalehi vitakkehi anvāsattā – kāmavitakkena, byāpādavitakkena, vihiṃsāvitakkenāti』』』.

『『Aparipakkāya, meghiya, cetovimuttiyā pañca dhammā paripakkāya saṃvattanti. Katame pañca? Idha, meghiya, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko. Aparipakkāya, meghiya, cetovimuttiyā ayaṃ paṭhamo dhammo paripakkāya saṃvattati.

『『Puna caparaṃ, meghiya, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Aparipakkāya, meghiya, cetovimuttiyā ayaṃ dutiyo dhammo paripakkāya saṃvattati.

『『Puna caparaṃ, meghiya, yāyaṃ kathā abhisallekhikā cetovivaraṇasappāyā, seyyathidaṃ – appicchakathā santuṭṭhikathā pavivekakathā asaṃsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā, evarūpiyā kathāya nikāmalābhī hoti akicchalābhī akasiralābhī. Aparipakkāya, meghiya, cetovimuttiyā ayaṃ tatiyo dhammo paripakkāya saṃvattati.

『『Puna caparaṃ, meghiya, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Aparipakkāya, meghiya, cetovimuttiyā ayaṃ catuttho dhammo paripakkāya saṃvattati.

『『Puna caparaṃ, meghiya, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Aparipakkāya, meghiya, cetovimuttiyā ayaṃ pañcamo dhammo paripakkāya saṃvattati.

『『Kalyāṇamittassetaṃ , meghiya, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa – 『sīlavā bhavissati…pe. … samādāya sikkhissati sikkhāpadesu』』』.

『『Kalyāṇamittassetaṃ, meghiya, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa – 『yāyaṃ kathā abhisallekhikā cetovivaraṇasappāyā, seyyathidaṃ – appicchakathā…pe… vimuttiñāṇadassanakathā, evarūpiyā kathāya nikāmalābhī bhavissati akicchalābhī akasiralābhī』』』.

『『Kalyāṇamittassetaṃ, meghiya, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa – 『āraddhavīriyo viharissati…pe… anikkhittadhuro kusalesu dhammesu』』』.

『『Kalyāṇamittassetaṃ , meghiya, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa – 『paññavā bhavissati…pe… sammādukkhakkhayagāminiyā』』』.

『『Tena ca pana, meghiya, bhikkhunā imesu pañcasu dhammesu patiṭṭhāya cattāro dhammā uttari bhāvetabbā – asubhā bhāvetabbā rāgassa pahānāya, mettā bhāvetabbā byāpādassa pahānāya, ānāpānassati bhāvetabbā vitakkupacchedāya, aniccasaññā bhāvetabbā asmimānasamugghātāya. Aniccasaññino, meghiya, anattasaññā saṇṭhāti. Anattasaññī asmimānasamugghātaṃ pāpuṇāti diṭṭheva dhamme nibbāna』』nti. Tatiyaṃ.

Nandakasuttaṃ

然後尊者彌醯來到世尊處。來到后，禮敬世尊，坐在一旁。坐在一旁的尊者彌醯對世尊如此說： "世尊，當我住在那芒果園時，大多生起三種惡不善尋，即：欲尋、瞋恚尋、傷害尋。世尊，我想：'實在稀有！實在未曾有！我們是以信心從在家出家為無家者，然而卻被這三種惡不善尋所纏繞——欲尋、瞋恚尋、傷害尋。'" "彌醯，對於未成熟的心解脫，有五法能令其成熟。哪五法？在此，彌醯，比丘親近善知識、善友、善伴。彌醯，這是令未成熟的心解脫成熟的第一法。再者，彌醯，比丘持戒，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。彌醯，這是令未成熟的心解脫成熟的第二法。再者，彌醯，對於有助於開顯心意的簡約之談，即：少欲之談、知足之談、遠離之談、不聚集之談、發勤精進之談、戒之談、定之談、慧之談、解脫之談、解脫知見之談，能隨意獲得，不困難獲得，不艱難獲得。彌醯，這是令未成熟的心解脫成熟的第三法。再者，彌醯，比丘為斷除不善法、成就善法而住，精進勇猛，堅定勤勉，于善法不捨擔負。彌醯，這是令未成熟的心解脫成熟的第四法。再者，彌醯，比丘具慧，成就觀察生滅的智慧，具足聖者的通達智，正趣向苦滅。彌醯，這是令未成熟的心解脫成熟的第五法。彌醯，親近善知識、善友、善伴的比丘，可期望：'將成為持戒者⋯⋯受持學習諸學處。' 彌醯，親近善知識、善友、善伴的比丘，可期望：'對於有助於開顯心意的簡約之談，即：少欲之談⋯⋯解脫知見之談，將能隨意獲得，不困難獲得，不艱難獲得。' 彌醯，親近善知識、善友、善伴的比丘，可期望：'將精進勇猛⋯⋯于善法不捨擔負。' 彌醯，親近善知識、善友、善伴的比丘，可期望：'將具慧⋯⋯正趣向苦滅。' 再者，彌醯，比丘安住于這五法已，更應修習四法：應修習不凈以斷除貪慾，應修習慈心以斷除瞋恚，應修習入出息念以斷除尋思，應修習無常想以根除我慢。彌醯，于無常想者，無我想得以確立。無我想者，于現法中達到根除我慢，證得涅槃。" 第三經竟。 4. 難陀迦經

Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā nandako upaṭṭhānasālāyaṃ bhikkhū dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yenupaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā bahidvārakoṭṭhake aṭṭhāsi kathāpariyosānaṃ āgamayamāno. Atha kho bhagavā kathāpariyosānaṃ viditvā ukkāsetvā aggaḷaṃ ākoṭesi. Vivariṃsu kho te bhikkhū bhagavato dvāraṃ.

Atha kho bhagavā upaṭṭhānasālaṃ pavisitvā paññattāsane nisīdi. Nisajja kho bhagavā āyasmantaṃ nandakaṃ etadavoca – 『『dīgho kho tyāyaṃ, nandaka, dhammapariyāyo bhikkhūnaṃ paṭibhāsi. Api me piṭṭhi āgilāyati bahidvārakoṭṭhake ṭhitassa kathāpariyosānaṃ āgamayamānassā』』ti.

Evaṃ vutte āyasmā nandako sārajjamānarūpo bhagavantaṃ etadavoca – 『『na kho pana mayaṃ, bhante, jānāma 『bhagavā bahidvārakoṭṭhake ṭhito』ti. Sace hi mayaṃ, bhante, jāneyyāma 『bhagavā bahidvārakoṭṭhake ṭhito』ti, ettakampi ( ) [(dhammaṃ) katthaci] no nappaṭibhāseyyā』』ti.

Atha kho bhagavā āyasmantaṃ nandakaṃ sārajjamānarūpaṃ viditvā āyasmantaṃ nandakaṃ etadavoca – 『『sādhu, sādhu, nandaka! Etaṃ kho, nandaka, tumhākaṃ patirūpaṃ kulaputtānaṃ saddhāya agārasmā anagāriyaṃ pabbajitānaṃ, yaṃ tumhe dhammiyā kathāya sannisīdeyyātha. Sannipatitānaṃ vo, nandaka, dvayaṃ karaṇīyaṃ – dhammī vā kathā ariyo vā tuṇhībhāvo. [a. ni. 8.71;

一時，世尊住在舍衛城（現今印度北方邦斯拉瓦斯蒂）祇樹給孤獨園。當時，尊者難陀迦在集會堂中以法語開示、勸導、激勵、令歡喜諸比丘。那時，世尊在傍晚時分從獨坐起來，往集會堂去。到達后，站在門外等待談話結束。然後世尊知道談話已結束，就咳嗽聲並敲門。那些比丘為世尊開門。然後世尊進入集會堂，坐在準備好的座位上。坐下後，世尊對尊者難陀迦如此說："難陀迦，你對比丘們的這番法義開示很長。我站在門外等待談話結束，連背都痠痛了。" 當這樣說時，尊者難陀迦顯得惶恐，對世尊如此說："世尊，我們不知道'世尊站在門外'。世尊，如果我們知道'世尊站在門外'，就連這麼多的法也不會開示。" 然後世尊見到尊者難陀迦顯得惶恐，就對尊者難陀迦如此說："善哉，善哉，難陀迦！這確實適合你們這些以信心從在家出家為無家者的善男子，你們聚集一處談論法義。難陀迦，當你們聚會時，應當做兩件事：或是討論法義，或是保持聖默然。

9.1] Saddho ca, nandaka, bhikkhu hoti, no ca sīlavā. Evaṃ so tenaṅgena aparipūro hoti. Tena taṃ aṅgaṃ paripūretabbaṃ – 『kintāhaṃ saddho ca assaṃ sīlavā cā』ti. Yato ca kho, nandaka, bhikkhu saddho ca hoti sīlavā ca, evaṃ so tenaṅgena paripūro hoti.

『『Saddho ca, nandaka, bhikkhu hoti sīlavā ca, no ca lābhī ajjhattaṃ cetosamādhissa. Evaṃ so tenaṅgena aparipūro hoti. Tena taṃ aṅgaṃ paripūretabbaṃ – 『kintāhaṃ saddho ca assaṃ sīlavā ca lābhī ca ajjhattaṃ cetosamādhissā』ti. Yato ca kho, nandaka, bhikkhu saddho ca hoti sīlavā ca lābhī ca ajjhattaṃ cetosamādhissa, evaṃ so tenaṅgena paripūro hoti.

『『Saddho ca, nandaka, bhikkhu hoti sīlavā ca lābhī ca ajjhattaṃ cetosamādhissa, na lābhī adhipaññādhammavipassanāya. Evaṃ so tenaṅgena aparipūro hoti. Seyyathāpi, nandaka, pāṇako catuppādako assa. Tassa eko pādo omako lāmako. Evaṃ so tenaṅgena aparipūro assa. Evamevaṃ kho, nandaka, bhikkhu saddho ca hoti sīlavā ca lābhī ca ajjhattaṃ cetosamādhissa, na lābhī adhipaññādhammavipassanāya. Evaṃ so tenaṅgena aparipūro hoti. Tena taṃ aṅgaṃ paripūretabbaṃ – 『kintāhaṃ saddho ca assaṃ sīlavā ca lābhī ca ajjhattaṃ cetosamādhissa lābhī ca adhipaññādhammavipassanāyā』』』ti.

『『Yato ca kho, nandaka, bhikkhu saddho ca hoti sīlavā ca lābhī ca ajjhattaṃ cetosamādhissa lābhī ca adhipaññādhammavipassanāya, evaṃ so tenaṅgena paripūro hotī』』ti. Idamavoca bhagavā. Idaṃ vatvāna sugato uṭṭhāyāsanā vihāraṃ pāvisi.

Atha kho āyasmā nandako acirapakkantassa bhagavato bhikkhū āmantesi – 『『idāni, āvuso, bhagavā catūhi padehi kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsetvā uṭṭhāyāsanā vihāraṃ paviṭṭho – 『saddho ca, nandaka, bhikkhu hoti, no ca sīlavā. Evaṃ so tenaṅgena aparipūro hoti. Tena taṃ aṅgaṃ paripūretabbaṃ – kintāhaṃ saddho ca assaṃ sīlavā cā』ti. Yato ca kho nandaka bhikkhu saddho ca hoti sīlavā ca, evaṃ so tenaṅgena paripūro hoti. Saddho ca nandaka bhikkhu hoti sīlavā ca, no ca lābhī ajjhattaṃ cetosamādhissa…pe… lābhī ca ajjhattaṃ cetosamādhissa, na lābhī adhipaññādhammavipassanāya, evaṃ so tenaṅgena aparipūro hoti. Seyyathāpi nandaka pāṇako catuppādako assa, tassa eko pādo omako lāmako, evaṃ so tenaṅgena aparipūro assa. Evamevaṃ kho, nandaka, bhikkhu saddho ca hoti sīlavā ca, lābhī ca ajjhattaṃ cetosamādhissa, na lābhī adhipaññādhammavipassanāya, evaṃ so tenaṅgena aparipūro hoti, tena taṃ aṅgaṃ paripūretabbaṃ 『kintāhaṃ saddho ca assaṃ sīlavā ca, lābhī ca ajjhattaṃ cetosamādhissa, lābhī ca adhipaññādhammavipassanāyā』ti. Yato ca kho, nandaka, bhikkhu saddho ca hoti sīlavā ca lābhī ca ajjhattaṃ cetosamādhissa lābhī ca adhipaññādhammavipassanāya, evaṃ so tenaṅgena paripūro hotī』』ti.

『『Pañcime, āvuso, ānisaṃsā kālena dhammassavane kālena dhammasākacchāya. Katame pañca? Idhāvuso, bhikkhu bhikkhūnaṃ dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Yathā yathā, āvuso, bhikkhu bhikkhūnaṃ dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti , tathā tathā so satthu piyo ca hoti manāpo ca garu ca bhāvanīyo ca. Ayaṃ, āvuso, paṭhamo ānisaṃso kālena dhammassavane kālena dhammasākacchāya.

『『Puna caparaṃ, āvuso, bhikkhu bhikkhūnaṃ dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Yathā yathā, āvuso, bhikkhu bhikkhūnaṃ dhammaṃ deseti ādikalyāṇaṃ…pe… brahmacariyaṃ pakāseti, tathā tathā so tasmiṃ dhamme atthappaṭisaṃvedī ca hoti dhammappaṭisaṃvedī ca. Ayaṃ, āvuso, dutiyo ānisaṃso kālena dhammassavane kālena dhammasākacchāya.

難陀迦，比丘若有信心但不持戒，則他在那一分上不圓滿。他應當圓滿那一分：'我如何能既有信心又持戒呢？'難陀迦，當比丘既有信心又持戒時，他在那一分上即為圓滿。難陀迦，比丘若有信心且持戒，但不能獲得內心的定力，則他在那一分上不圓滿。他應當圓滿那一分：'我如何能既有信心又持戒，且能獲得內心的定力呢？'難陀迦，當比丘既有信心又持戒，且能獲得內心的定力時，他在那一分上即為圓滿。難陀迦，比丘若有信心且持戒，能獲得內心的定力，但不能獲得增上慧法觀，則他在那一分上不圓滿。難陀迦，就如一隻四足動物，若它的一隻腳短小不健全，則它在那一分上不圓滿。同樣地，難陀迦，比丘若有信心且持戒，能獲得內心的定力，但不能獲得增上慧法觀，則他在那一分上不圓滿。他應當圓滿那一分：'我如何能既有信心又持戒，既能獲得內心的定力，又能獲得增上慧法觀呢？'" "難陀迦，當比丘既有信心又持戒，既能獲得內心的定力，又能獲得增上慧法觀時，他在那一分上即為圓滿。"世尊說了這些。說完后，善逝從座位起身，進入精舍。然後尊者難陀迦在世尊離去不久后對諸比丘說："朋友們，世尊剛才以四項開示了完全圓滿清凈的梵行后，就從座位起身進入精舍——'難陀迦，比丘若有信心但不持戒，則他在那一分上不圓滿。他應當圓滿那一分：我如何能既有信心又持戒呢？'當比丘既有信心又持戒時，他在那一分上即為圓滿。難陀迦，比丘若有信心且持戒，但不能獲得內心的定力⋯⋯能獲得內心的定力，但不能獲得增上慧法觀，則他在那一分上不圓滿。就如難陀迦，一隻四足動物，若它的一隻腳短小不健全，則它在那一分上不圓滿。同樣地，難陀迦，比丘若有信心且持戒，能獲得內心的定力，但不能獲得增上慧法觀，則他在那一分上不圓滿。他應當圓滿那一分：'我如何能既有信心又持戒，既能獲得內心的定力，又能獲得增上慧法觀呢？'當比丘既有信心又持戒，既能獲得內心的定力，又能獲得增上慧法觀時，他在那一分上即為圓滿。" "朋友們，適時聽聞法義、適時討論法義有五種利益。是哪五種？在此，朋友們，比丘為諸比丘說法，初善、中善、后善，有義有文，開示完全圓滿清凈的梵行。朋友們，比丘如是為諸比丘說法，初善、中善、后善，有義有文，開示完全圓滿清凈的梵行，則他對導師就越發可愛、可意、可敬、可尊重。朋友們，這是適時聽聞法義、適時討論法義的第一種利益。再者，朋友們，比丘為諸比丘說法，初善、中善、后善，有義有文，開示完全圓滿清凈的梵行。朋友們，比丘如是為諸比丘說法，初善⋯⋯開示⋯⋯梵行，則他對所說之法的義理和法義就越發能體會。朋友們，這是適時聽聞法義、適時討論法義的第二種利益。

『『Puna caparaṃ, āvuso, bhikkhu bhikkhūnaṃ dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Yathā yathā, āvuso, bhikkhu bhikkhūnaṃ dhammaṃ deseti ādikalyāṇaṃ…pe… brahmacariyaṃ pakāseti, tathā tathā so tasmiṃ dhamme gambhīraṃ atthapadaṃ paññāya ativijjha passati. Ayaṃ, āvuso, tatiyo ānisaṃso kālena dhammassavane kālena dhammasākacchāya.

『『Puna caparaṃ, āvuso, bhikkhu bhikkhūnaṃ dhammaṃ deseti ādikalyāṇaṃ…pe… brahmacariyaṃ pakāseti. Yathā yathā, āvuso, bhikkhu bhikkhūnaṃ dhammaṃ deseti ādikalyāṇaṃ…pe… brahmacariyaṃ pakāseti, tathā tathā naṃ sabrahmacārī uttari sambhāventi – 『addhā ayamāyasmā patto vā pajjati vā』. Ayaṃ, āvuso, catuttho ānisaṃso kālena dhammassavane kālena dhammasākacchāya.

『『Puna caparaṃ, āvuso, bhikkhu bhikkhūnaṃ dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Yathā yathā, āvuso, bhikkhu bhikkhūnaṃ dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ , kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti, tattha ye kho bhikkhū sekhā appattamānasā anuttaraṃ yogakkhemaṃ patthayamānā viharanti, te taṃ dhammaṃ sutvā vīriyaṃ ārabhanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Ye pana tattha bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññāvimuttā, te taṃ dhammaṃ sutvā diṭṭhadhammasukhavihāraṃyeva anuyuttā viharanti. Ayaṃ, āvuso, pañcamo ānisaṃso kālena dhammassavane kālena dhammasākacchāya. Ime kho, āvuso, pañca ānisaṃsā kālena dhammassavane kālena dhammasākacchāyā』』ti. Catutthaṃ.

Balasuttaṃ

再者，朋友們，比丘為諸比丘說法，初善、中善、后善，有義有文，開示完全圓滿清凈的梵行。朋友們，比丘如是為諸比丘說法，初善⋯⋯開示⋯⋯梵行，則他能以智慧通達並看清那法中深奧的義理。朋友們，這是適時聽聞法義、適時討論法義的第三種利益。再者，朋友們，比丘為諸比丘說法，初善⋯⋯開示⋯⋯梵行。朋友們，比丘如是為諸比丘說法，初善⋯⋯開示⋯⋯梵行，則他的同梵行者會更加尊重他：'這位尊者確實已證得或正趨向證得。'朋友們，這是適時聽聞法義、適時討論法義的第四種利益。再者，朋友們，比丘為諸比丘說法，初善、中善、后善，有義有文，開示完全圓滿清凈的梵行。朋友們，比丘如是為諸比丘說法，初善、中善、后善，有義有文，開示完全圓滿清凈的梵行，其中那些尚在學地、未達目標、希求無上安穩的比丘們，聽聞該法后，爲了證得未證得、獲得未獲得、實現未實現而發起精進。而其中那些已是阿羅漢、漏盡、梵行已立、所作已辦、已卸重擔、已得自利、諸有結已盡、正智解脫的比丘們，聽聞該法后，則只是安住于現法樂住。朋友們，這是適時聽聞法義、適時討論法義的第五種利益。朋友們，這就是適時聽聞法義、適時討論法義的五種利益。" 第四經竟。 5. 力

『『Cattārimāni, bhikkhave, balāni. Katamāni cattāri? Paññābalaṃ, vīriyabalaṃ, anavajjabalaṃ, saṅgāhabalaṃ. Katamañca, bhikkhave, paññābalaṃ? Ye dhammā kusalā kusalasaṅkhātā ye dhammā akusalā akusalasaṅkhātā ye dhammā sāvajjā sāvajjasaṅkhātā ye dhammā anavajjā anavajjasaṅkhātā ye dhammā kaṇhā kaṇhasaṅkhātā ye dhammā sukkā sukkasaṅkhātā ye dhammā sevitabbā sevitabbasaṅkhātā ye dhammā asevitabbā asevitabbasaṅkhātā ye dhammā nālamariyā nālamariyasaṅkhātā ye dhammā alamariyā alamariyasaṅkhātā, tyāssa dhammā paññāya vodiṭṭhā honti vocaritā. Idaṃ vuccati, bhikkhave, paññābalaṃ.

『『Katamañca , bhikkhave, vīriyabalaṃ? Ye dhammā akusalā akusalasaṅkhātā ye dhammā sāvajjā sāvajjasaṅkhātā ye dhammā kaṇhā kaṇhasaṅkhātā ye dhammā asevitabbā asevitabbasaṅkhātā ye dhammā nālamariyā nālamariyasaṅkhātā, tesaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Ye dhammā kusalā kusalasaṅkhātā ye dhammā anavajjā anavajjasaṅkhātā ye dhammā sukkā sukkasaṅkhātā ye dhammā sevitabbā sevitabbasaṅkhātā ye dhammā alamariyā alamariyasaṅkhātā, tesaṃ dhammānaṃ paṭilābhāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Idaṃ vuccati, bhikkhave, vīriyabalaṃ.

『『Katamañca, bhikkhave, anavajjabalaṃ? Idha, bhikkhave, ariyasāvako anavajjena kāyakammena samannāgato hoti, anavajjena vacīkammena samannāgato hoti, anavajjena manokammena samannāgato hoti. Idaṃ vuccati, bhikkhave, anavajjabalaṃ.

『『Katamañca , bhikkhave, saṅgāhabalaṃ? Cattārimāni, bhikkhave, saṅgahavatthūni – dānaṃ, peyyavajjaṃ, atthacariyā, samānattatā. Etadaggaṃ, bhikkhave, dānānaṃ yadidaṃ dhammadānaṃ. Etadaggaṃ, bhikkhave, peyyavajjānaṃ yadidaṃ atthikassa ohitasotassa punappunaṃ dhammaṃ deseti. Etadaggaṃ, bhikkhave, atthacariyānaṃ yadidaṃ assaddhaṃ saddhāsampadāya samādapeti niveseti patiṭṭhāpeti, dussīlaṃ sīlasampadāya… pe… macchariṃ cāgasampadāya…pe… duppaññaṃ paññāsampadāya samādapeti niveseti patiṭṭhāpeti. Etadaggaṃ, bhikkhave, samānattatānaṃ yadidaṃ sotāpanno sotāpannassa samānatto, sakadāgāmī sakadāgāmissa samānatto, anāgāmī anāgāmissa samānatto, arahā arahato samānatto. Idaṃ vuccati, bhikkhave, saṅgāhabalaṃ. Imāni kho, bhikkhave, cattāri balāni.

『『Imehi kho, bhikkhave, catūhi balehi samannāgato ariyasāvako pañca bhayāni samatikkanto hoti. Katamāni pañca? Ājīvikabhayaṃ, asilokabhayaṃ, parisasārajjabhayaṃ, maraṇabhayaṃ , duggatibhayaṃ. Sa kho so, bhikkhave, ariyasāvako iti paṭisañcikkhati – 『nāhaṃ ājīvikabhayassa bhāyāmi. Kissāhaṃ ājīvikabhayassa bhāyissāmi? Atthi me cattāri balāni – paññābalaṃ, vīriyabalaṃ, anavajjabalaṃ, saṅgāhabalaṃ. Duppañño kho ājīvikabhayassa bhāyeyya. Kusīto ājīvikabhayassa bhāyeyya. Sāvajjakāyakammantavacīkammantamanokammanto ājīvikabhayassa bhāyeyya. Asaṅgāhako ājīvikabhayassa bhāyeyya. Nāhaṃ asilokabhayassa bhāyāmi…pe… nāhaṃ parisasārajjabhayassa bhāyāmi…pe… nāhaṃ maraṇabhayassa bhāyāmi…pe… nāhaṃ duggatibhayassa bhāyāmi. Kissāhaṃ duggatibhayassa bhāyissāmi? Atthi me cattāri balāni – paññābalaṃ, vīriyabalaṃ, anavajjabalaṃ, saṅgāhabalaṃ. Duppañño kho duggatibhayassa bhāyeyya. Kusīto duggatibhayassa bhāyeyya. Sāvajjakāyakammantavacīkammantamanokammanto duggatibhayassa bhāyeyya. Asaṅgāhako duggatibhayassa bhāyeyya. Imehi kho, bhikkhave, catūhi balehi samannāgato ariyasāvako imāni pañca bhayāni samatikkanto hotī』』ti. Pañcamaṃ.

Sevanāsuttaṃ
"諸比丘，有四種力。哪四種？智慧力、精進力、無過失力、攝受力。諸比丘，什麼是智慧力？凡是善法被稱為善，凡是不善法被稱為不善，凡是有過失法被稱為有過失，凡是無過失法被稱為無過失，凡是黑法被稱為黑，凡是白法被稱為白，凡是應親近法被稱為應親近，凡是不應親近法被稱為不應親近，凡是不值得聖者法被稱為不值得聖者，凡是值得聖者法被稱為值得聖者，這些法為他以智慧所辨別、所探究。諸比丘，這被稱為智慧力。諸比丘，什麼是精進力？凡是不善法被稱為不善，凡是有過失法被稱為有過失，凡是黑法被稱為黑，凡是不應親近法被稱為不應親近，凡是不值得聖者法被稱為不值得聖者，爲了斷除這些法而生起意願、努力、發起精進、策勵心、精勤。凡是善法被稱為善，凡是無過失法被稱為無過失，凡是白法被稱為白，凡是應親近法被稱為應親近，凡是值得聖者法被稱為值得聖者，爲了獲得這些法而生起意願、努力、發起精進、策勵心、精勤。諸比丘，這被稱為精進力。諸比丘，什麼是無過失力？在此，諸比丘，聖弟子具足無過失的身業，具足無過失的語業，具足無過失的意業。諸比丘，這被稱為無過失力。諸比丘，什麼是攝受力？諸比丘，有四種攝受事：佈施、愛語、利行、同事。諸比丘，佈施中最上者即是法施。諸比丘，愛語中最上者即是對渴求者、傾耳聽者一再說法。諸比丘，利行中最上者即是勸導無信者、引導其確立于信具足，勸導不持戒者⋯⋯確立于戒具足，勸導慳吝者⋯⋯確立于舍具足，勸導無智慧者⋯⋯確立于慧具足。諸比丘，同事中最上者即是預流者與預流者同事，一來者與一來者同事，不還者與不還者同事，阿羅漢與阿羅漢同事。諸比丘，這被稱為攝受力。諸比丘，這就是四種力。諸比丘，具足這四力的聖弟子超越了五種怖畏。哪五種？活命怖畏、惡名怖畏、眾中怯場怖畏、死亡怖畏、惡趣怖畏。諸比丘，那位聖弟子如是思維：'我不怕活命怖畏。我為何要怕活命怖畏？我具有四力：智慧力、精進力、無過失力、攝受力。無智者才會怕活命怖畏，懈怠者才會怕活命怖畏，有過失身業語業意業者才會怕活命怖畏，不攝受者才會怕活命怖畏。我不怕惡名怖畏⋯⋯我不怕眾中怯場怖畏⋯⋯我不怕死亡怖畏⋯⋯我不怕惡趣怖畏。我為何要怕惡趣怖畏？我具有四力：智慧力、精進力、無過失力、攝受力。無智者才會怕惡趣怖畏，懈怠者才會怕惡趣怖畏，有過失身業語業意業者才會怕惡趣怖畏，不攝受者才會怕惡趣怖畏。'諸比丘，具足這四力的聖弟子超越了這五種怖畏。" 第五經竟。
親近經
Tatra kho āyasmā sāriputto bhikkhū āmantesi…pe… āyasmā sāriputto etadavoca –

『『Puggalopi , āvuso, duvidhena veditabbo – sevitabbopi asevitabbopi. Cīvarampi, āvuso, duvidhena veditabbaṃ – sevitabbampi asevitabbampi. Piṇḍapātopi, āvuso, duvidhena veditabbo – sevitabbopi asevitabbopi. Senāsanampi, āvuso, duvidhena veditabbaṃ – sevitabbampi asevitabbampi. Gāmanigamopi, āvuso, duvidhena veditabbo – sevitabbopi asevitabbopi. Janapadapadesopi āvuso, duvidhena veditabbo – sevitabbopi asevitabbopi.

『『『Puggalopi, āvuso, duvidhena veditabbo – sevitabbopi asevitabbopī』ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Tattha yaṃ jaññā puggalaṃ – 『imaṃ kho me puggalaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti; ye ca kho me pabbajitena jīvitaparikkhārā samudānetabbā cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārā te ca kasirena samudāgacchanti; yassa camhi atthāya agārasmā anagāriyaṃ pabbajito so ca me sāmaññattho na bhāvanāpāripūriṃ gacchatī』ti, tenāvuso, puggalena so puggalo rattibhāgaṃ vā divasabhāgaṃ vā saṅkhāpi anāpucchā pakkamitabbaṃ nānubandhitabbo.

『『Tattha yaṃ jaññā puggalaṃ – 『imaṃ kho me puggalaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti; ye ca kho me pabbajitena jīvitaparikkhārā samudānetabbā cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārā te ca appakasirena samudāgacchanti; yassa camhi atthāya agārasmā anagāriyaṃ pabbajito so ca me sāmaññattho na bhāvanāpāripūriṃ gacchatī』ti, tenāvuso, puggalena so puggalo saṅkhāpi anāpucchā pakkamitabbaṃ nānubandhitabbo.

『『Tattha yaṃ jaññā puggalaṃ – 『imaṃ kho me puggalaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti; ye ca kho me pabbajitena jīvitaparikkhārā samudānetabbā cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārā te ca kasirena samudāgacchanti; yassa camhi atthāya agārasmā anagāriyaṃ pabbajito so ca me sāmaññattho bhāvanāpāripūriṃ gacchatī』ti, tenāvuso, puggalena so puggalo saṅkhāpi anubandhitabbo na pakkamitabbaṃ.

『『Tattha yaṃ jaññā puggalaṃ – 『imaṃ kho me puggalaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti; ye ca kho me pabbajitena jīvitaparikkhārā samudānetabbā cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārā te ca appakasirena samudāgacchanti; yassa camhi atthāya agārasmā anagāriyaṃ pabbajito so ca me sāmaññattho bhāvanāpāripūriṃ gacchatī』ti, tenāvuso, puggalena so puggalo yāvajīvaṃ anubandhitabbo na pakkamitabbaṃ api panujjamānena [paṇujjamānena (?)]. 『Puggalopi, āvuso, duvidhena veditabbo – sevitabbopi asevitabbopī』ti, iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

『『『Cīvarampi, āvuso, duvidhena veditabbaṃ – sevitabbampi asevitabbampī』ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Tattha yaṃ jaññā cīvaraṃ – 『idaṃ kho me cīvaraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī』ti, evarūpaṃ cīvaraṃ na sevitabbaṃ . Tattha yaṃ jaññā cīvaraṃ – 『idaṃ kho me cīvaraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī』ti, evarūpaṃ cīvaraṃ sevitabbaṃ. 『Cīvarampi , āvuso, duvidhena veditabbaṃ – sevitabbampi asevitabbampī』ti, iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

『『『Piṇḍapātopi, āvuso, duvidhena veditabbo – sevitabbopi asevitabbopī』ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Tattha yaṃ jaññā piṇḍapātaṃ – 『imaṃ kho me piṇḍapātaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī』ti, evarūpo piṇḍapāto na sevitabbo. Tattha yaṃ jaññā piṇḍapātaṃ – 『imaṃ kho me piṇḍapātaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī』ti, evarūpo piṇḍapāto sevitabbo. 『Piṇḍapātopi, āvuso, duvidhena veditabbo – sevitabbopi asevitabbopī』ti, iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

在那裡，尊者舍利弗對諸比丘說⋯⋯尊者舍利弗如此說： "朋友們，人也應當從兩方面了知——應親近的和不應親近的。朋友們，衣服也應當從兩方面了知——應使用的和不應使用的。朋友們，食物也應當從兩方面了知——應食用的和不應食用的。朋友們，住處也應當從兩方面了知——應居住的和不應居住的。朋友們，村鎮也應當從兩方面了知——應前往的和不應前往的。朋友們，地區也應當從兩方面了知——應前往的和不應前往的。 '人也應當從兩方面了知——應親近的和不應親近的'，這話是這樣說的。這是依什麼而說的？在此，若知道某人：'我親近這個人時，不善法增長，善法減退；我作為出家人所需獲得的生活必需品——衣服、食物、住處、病人所需藥品等資具，也難以獲得；而且我爲了某種目的從在家出家為無家者，我的沙門目標也不能達到圓滿。'朋友們，對這樣的人，即使在夜間或白天，也應當考慮后不告而別，不應追隨。在此，若知道某人：'我親近這個人時，不善法增長，善法減退；我作為出家人所需獲得的生活必需品——衣服、食物、住處、病人所需藥品等資具，雖然容易獲得；但我爲了某種目的從在家出家為無家者，我的沙門目標不能達到圓滿。'朋友們，對這樣的人，應當考慮后不告而別，不應追隨。在此，若知道某人：'我親近這個人時，不善法減退，善法增長；我作為出家人所需獲得的生活必需品——衣服、食物、住處、病人所需藥品等資具，雖然難以獲得；但我爲了某種目的從在家出家為無家者，我的沙門目標能達到圓滿。'朋友們，對這樣的人，應當考慮后追隨，不應離開。在此，若知道某人：'我親近這個人時，不善法減退，善法增長；我作為出家人所需獲得的生活必需品——衣服、食物、住處、病人所需藥品等資具，也容易獲得；而且我爲了某種目的從在家出家為無家者，我的沙門目標能達到圓滿。'朋友們，對這樣的人，應當終身追隨，不應離開，即使被驅逐也應如此。'人也應當從兩方面了知——應親近的和不應親近的'，這就是依此而說的。 '衣服也應當從兩方面了知——應使用的和不應使用的'，這話是這樣說的。這是依什麼而說的？在此，若知道某衣服：'我使用這件衣服時，不善法增長，善法減退。'這樣的衣服不應使用。在此，若知道某衣服：'我使用這件衣服時，不善法減退，善法增長。'這樣的衣服應當使用。'衣服也應當從兩方面了知——應使用的和不應使用的'，這就是依此而說的。 '食物也應當從兩方面了知——應食用的和不應食用的'，這話是這樣說的。這是依什麼而說的？在此，若知道某食物：'我食用這種食物時，不善法增長，善法減退。'這樣的食物不應食用。在此，若知道某食物：'我食用這種食物時，不善法減退，善法增長。'這樣的食物應當食用。'食物也應當從兩方面了知——應食用的和不應食用的'，這就是依此而說的。

『『『Senāsanampi, āvuso, duvidhena veditabbaṃ – sevitabbampi asevitabbampī』ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Tattha yaṃ jaññā senāsanaṃ – 『『idaṃ kho me senāsanaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī』ti, evarūpaṃ senāsanaṃ na sevitabbaṃ. Tattha yaṃ jaññā senāsanaṃ – 『idaṃ kho me senāsanaṃ sevato akusalā dhammā parihāyanti , kusalā dhammā abhivaḍḍhantī』ti, evarūpaṃ senāsanaṃ sevitabbaṃ. 『Senāsanampi, āvuso, duvidhena veditabbaṃ – sevitabbampi asevitabbampī』ti, iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

『『『Gāmanigamopi, āvuso, duvidhena veditabbo – sevitabbopi asevitabbopī』ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Tattha yaṃ jaññā gāmanigamaṃ – 『imaṃ kho me gāmanigamaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī』ti, evarūpo gāmanigamo na sevitabbo. Tattha yaṃ jaññā gāmanigamaṃ – 『imaṃ kho, me gāmanigamaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī』ti, evarūpo gāmanigamo sevitabbo. 『Gāmanigamopi, āvuso, duvidhena veditabbo – sevitabbopi asevitabbopī』ti, iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

『『『Janapadapadesopi , āvuso, duvidhena veditabbo – sevitabbopi asevitabbopī』ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Tattha yaṃ jaññā janapadapadesaṃ – 『imaṃ kho me janapadapadesaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī』ti, evarūpo janapadapadeso na sevitabbo. Tattha yaṃ jaññā janapadapadesaṃ – 『imaṃ kho me janapadapadesaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī』ti, evarūpo janapadapadeso sevitabbo. 『Janapadapadesopi, āvuso, duvidhena veditabbo – sevitabbopi asevitabbopī』ti, iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vutta』』nti. Chaṭṭhaṃ.

Sutavāsuttaṃ
Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. Atha kho sutavā paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho sutavā paribbājako bhagavantaṃ etadavoca –

『『Ekamidāhaṃ, bhante, samayaṃ bhagavā idheva rājagahe viharāmi giribbaje. Tatra me, bhante, bhagavato sammukhā sutaṃ sammukhā paṭiggahitaṃ – 『yo so, sutavā [sutava (syā.)], bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto, abhabbo so pañca ṭhānāni ajjhācarituṃ – abhabbo khīṇāsavo bhikkhu sañcicca pāṇaṃ jīvitā voropetuṃ, abhabbo khīṇāsavo bhikkhu adinnaṃ theyyasaṅkhātaṃ ādātuṃ, abhabbo khīṇāsavo bhikkhu methunaṃ dhammaṃ paṭisevituṃ, abhabbo khīṇāsavo bhikkhu sampajānamusā [sampajānaṃ musā (ka. sī.)] bhāsituṃ, abhabbo khīṇāsavo bhikkhu sannidhikārakaṃ kāme paribhuñjituṃ seyyathāpi pubbe agāriyabhūto』ti. Kacci metaṃ, bhante, bhagavato sussutaṃ suggahitaṃ sumanasikataṃ sūpadhārita』』nti?

『『Taggha te etaṃ, sutavā, sussutaṃ suggahitaṃ sumanasikataṃ sūpadhāritaṃ. Pubbe cāhaṃ, sutavā, etarahi ca evaṃ vadāmi – 『yo so bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto, abhabbo so nava ṭhānāni ajjhācarituṃ – abhabbo khīṇāsavo bhikkhu sañcicca pāṇaṃ jīvitā voropetuṃ, abhabbo khīṇāsavo bhikkhu adinnaṃ theyyasaṅkhātaṃ ādātuṃ, abhabbo khīṇāsavo bhikkhu methunaṃ dhammaṃ paṭisevituṃ, abhabbo khīṇāsavo bhikkhu sampajānamusā bhāsituṃ, abhabbo khīṇāsavo bhikkhu sannidhikārakaṃ kāme paribhuñjituṃ seyyathāpi pubbe agāriyabhūto, abhabbo khīṇāsavo bhikkhu chandāgatiṃ gantuṃ, abhabbo khīṇāsavo bhikkhu dosāgatiṃ gantuṃ, abhabbo khīṇāsavo bhikkhu mohāgatiṃ gantuṃ, abhabbo khīṇāsavo bhikkhu bhayāgatiṃ gantuṃ』. Pubbe cāhaṃ, sutavā, etarahi ca evaṃ vadāmi – 『yo so bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto, abhabbo so imāni nava ṭhānāni ajjhācaritu』』』nti. Sattamaṃ.

'住處也應當從兩方面了知——應使用的和不應使用的'，這話是這樣說的。這是依什麼而說的？在此，若知道某住處：'我使用這個住處時，不善法增長，善法減退。'這樣的住處不應使用。在此，若知道某住處：'我使用這個住處時，不善法減退，善法增長。'這樣的住處應當使用。'住處也應當從兩方面了知——應使用的和不應使用的'，這就是依此而說的。 '村鎮也應當從兩方面了知——應前往的和不應前往的'，這話是這樣說的。這是依什麼而說的？在此，若知道某村鎮：'我前往這個村鎮時，不善法增長，善法減退。'這樣的村鎮不應前往。在此，若知道某村鎮：'我前往這個村鎮時，不善法減退，善法增長。'這樣的村鎮應當前往。'村鎮也應當從兩方面了知——應前往的和不應前往的'，這就是依此而說的。 '地區也應當從兩方面了知——應前往的和不應前往的'，這話是這樣說的。這是依什麼而說的？在此，若知道某地區：'我前往這個地區時，不善法增長，善法減退。'這樣的地區不應前往。在此，若知道某地區：'我前往這個地區時，不善法減退，善法增長。'這樣的地區應當前往。'地區也應當從兩方面了知——應前往的和不應前往的'，這就是依此而說的。" 第六經竟。 7. 須達婆經 7. 一時，世尊住在王舍城（現今印度比哈爾邦巴特那附近）靈鷲山。那時，遊行者須達婆來到世尊處。來到后，與世尊互相問候。寒暄歡迎后，坐在一旁。坐在一旁的遊行者須達婆對世尊如此說： "世尊，有一次我在這王舍城的山城時，親耳聽到、親自領受世尊說：'須達婆，那位比丘是阿羅漢、漏盡、梵行已立、所作已辦、已卸重擔、已得自利、諸有結已盡、正智解脫，他不可能做五件事：漏盡比丘不可能故意斷人命，漏盡比丘不可能偷取他人之物，漏盡比丘不可能從事淫慾，漏盡比丘不可能故意妄語，漏盡比丘不可能像過去在家時那樣儲存享受欲樂。'世尊，我是否正確聽聞、正確領受、正確思維、正確憶持這些話？" "確實，須達婆，你正確聽聞、正確領受、正確思維、正確憶持這些話。須達婆，過去和現在我都是這樣說：'那位比丘是阿羅漢、漏盡、梵行已立、所作已辦、已卸重擔、已得自利、諸有結已盡、正智解脫，他不可能做九件事：漏盡比丘不可能故意斷人命，漏盡比丘不可能偷取他人之物，漏盡比丘不可能從事淫慾，漏盡比丘不可能故意妄語，漏盡比丘不可能像過去在家時那樣儲存享受欲樂，漏盡比丘不可能由貪慾而墮落，漏盡比丘不可能由瞋恚而墮落，漏盡比丘不可能由愚癡而墮落，漏盡比丘不可能由恐懼而墮落。'須達婆，過去和現在我都是這樣說：'那位比丘是阿羅漢、漏盡、梵行已立、所作已辦、已卸重擔、已得自利、諸有結已盡、正智解脫，他不可能做這九件事。'" 第七經竟。

Sajjhasuttaṃ
Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. Atha kho sajjho paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho sajjho paribbājako bhagavantaṃ etadavoca –

『『Ekamidāhaṃ, bhante, samayaṃ bhagavā idheva rājagahe viharāmi giribbaje. Tatra me, bhante, bhagavato sammukhā sutaṃ sammukhā paṭiggahitaṃ – 『yo so, sajjha, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto, abhabbo so pañca ṭhānāni ajjhācarituṃ – abhabbo khīṇāsavo bhikkhu sañcicca pāṇaṃ jīvitā voropetuṃ, abhabbo khīṇāsavo bhikkhu adinnaṃ theyyasaṅkhātaṃ ādātuṃ, abhabbo khīṇāsavo bhikkhu methunaṃ dhammaṃ paṭisevituṃ, abhabbo khīṇāsavo bhikkhu sampajānamusā bhāsituṃ, abhabbo khīṇāsavo bhikkhu sannidhikārakaṃ kāme paribhuñjituṃ seyyathāpi pubbe agāriyabhūto』ti. Kacci metaṃ, bhante, bhagavato sussutaṃ suggahitaṃ sumanasikataṃ sūpadhārita』』nti?

『『Taggha te etaṃ, sajjha, sussutaṃ suggahitaṃ sumanasikataṃ sūpadhāritaṃ. Pubbe cāhaṃ, sajjha , etarahi ca evaṃ vadāmi – 『yo so bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto, abhabbo so nava ṭhānāni ajjhācarituṃ – abhabbo khīṇāsavo bhikkhu sañcicca pāṇaṃ jīvitā voropetuṃ…pe… abhabbo khīṇāsavo bhikkhu sannidhikārakaṃ kāme paribhuñjituṃ seyyathāpi pubbe agāriyabhūto, abhabbo khīṇāsavo bhikkhu buddhaṃ paccakkhātuṃ, abhabbo khīṇāsavo bhikkhu dhammaṃ paccakkhātuṃ, abhabbo khīṇāsavo bhikkhu saṅghaṃ paccakkhātuṃ, abhabbo khīṇāsavo bhikkhu sikkhaṃ paccakkhātuṃ』. Pubbe cāhaṃ, sajjha, etarahi ca evaṃ vadāmi – 『yo so bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto, abhabbo so imāni nava ṭhānāni ajjhācaritu』』』nti. Aṭṭhamaṃ.

Puggalasuttaṃ
『『Navayime, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame nava? Arahā, arahattāya paṭipanno, anāgāmī, anāgāmiphalasacchikiriyāya paṭipanno, sakadāgāmī, sakadāgāmiphalasacchikiriyāya paṭipanno , sotāpanno, sotāpattiphalasacchikiriyāya paṭipanno, puthujjano – ime kho, bhikkhave, nava puggalā santo saṃvijjamānā lokasmi』』nti. Navamaṃ.
Āhuneyyasuttaṃ
薩迦經
一時，世尊住在王舍城（現今印度比哈爾邦巴特那附近）靈鷲山。那時，遊行者薩迦來到世尊處。來到后，與世尊互相問候。寒暄歡迎后，坐在一旁。坐在一旁的遊行者薩迦對世尊如此說： "世尊，有一次我在這王舍城的山城時，親耳聽到、親自領受世尊說：'薩迦，那位比丘是阿羅漢、漏盡、梵行已立、所作已辦、已卸重擔、已得自利、諸有結已盡、正智解脫，他不可能做五件事：漏盡比丘不可能故意斷人命，漏盡比丘不可能偷取他人之物，漏盡比丘不可能從事淫慾，漏盡比丘不可能故意妄語，漏盡比丘不可能像過去在家時那樣儲存享受欲樂。'世尊，我是否正確聽聞、正確領受、正確思維、正確憶持這些話？" "確實，薩迦，你正確聽聞、正確領受、正確思維、正確憶持這些話。薩迦，過去和現在我都是這樣說：'那位比丘是阿羅漢、漏盡、梵行已立、所作已辦、已卸重擔、已得自利、諸有結已盡、正智解脫，他不可能做九件事：漏盡比丘不可能故意斷人命⋯⋯漏盡比丘不可能像過去在家時那樣儲存享受欲樂，漏盡比丘不可能否定佛陀，漏盡比丘不可能否定法，漏盡比丘不可能否定僧團，漏盡比丘不可能捨棄學處。'薩迦，過去和現在我都是這樣說：'那位比丘是阿羅漢、漏盡、梵行已立、所作已辦、已卸重擔、已得自利、諸有結已盡、正智解脫，他不可能做這九件事。'" 第八經竟。
人經
"諸比丘，這世間中有九種人實際存在。是哪九種？阿羅漢、修行趨向阿羅漢的人、不還者、修行趨向證得不還果的人、一來者、修行趨向證得一來果的人、預流者、修行趨向證得預流果的人、凡夫——諸比丘，這就是世間中實際存在的九種人。" 第九經竟。
應供養經
『『Navayime , bhikkhave, puggalā āhuneyyā pāhuneyyā dakkhiṇeyyā añjalikaraṇīyā anuttaraṃ puññakkhettaṃ lokassa. Katame nava? Arahā, arahattāya paṭipanno, anāgāmī, anāgāmiphalasacchikiriyāya paṭipanno, sakadāgāmī, sakadāgāmiphalasacchikiriyāya paṭipanno, sotāpanno, sotāpattiphalasacchikiriyāya paṭipanno, gotrabhū – ime kho, bhikkhave, nava puggalā āhuneyyā…pe… anuttaraṃ puññakkhettaṃ lokassā』』ti. Dasamaṃ.

Sambodhivaggo paṭhamo.

Tassuddānaṃ –

Sambodhi nissayo ceva, meghiya nandakaṃ balaṃ;

Sevanā sutavā sajjho, puggalo āhuneyyena cāti.

"諸比丘，這九種人值得供養、值得款待、值得佈施、值得合掌禮敬，是世間無上的福田。是哪九種？阿羅漢、修行趨向阿羅漢的人、不還者、修行趨向證得不還果的人、一來者、修行趨向證得一來果的人、預流者、修行趨向證得預流果的人、種姓人——諸比丘，這九種人值得供養⋯⋯是世間無上的福田。" 第十經竟。覺支品第一終。其攝頌：覺支與依止，彌企亞難陀力；親近須達婆，薩迦人應供。