B0102041003mahāvaggo（大品）

Mahāvaggo
Sīhanādasuttaṃ
『『Sīho , bhikkhave, migarājā sāyanhasamayaṃ āsayā nikkhamati. Āsayā nikkhamitvā vijambhati. Vijambhitvā samantā catuddisaṃ [catuddisā (syā. ka.) a. ni. 6.64] anuviloketi. Samantā catuddisaṃ [catuddisā (syā. ka.) a. ni. 6.64] anuviloketvā tikkhattuṃ sīhanādaṃ nadati. Tikkhattuṃ sīhanādaṃ naditvā gocarāya pakkamati. Taṃ kissa hetu? 『Māhaṃ khuddake pāṇe visamagate saṅghātaṃ āpādesi』nti!

『『『Sīho』ti, kho bhikkhave, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassa. Yaṃ kho, bhikkhave, tathāgato parisāya dhammaṃ deseti, idamassa hoti sīhanādasmiṃ.

[ma. ni. 1.148; vibha. 760; paṭi. ma.

大品
獅子吼經 "諸比丘，獅子——獸中之王，在黃昏時分從棲處出來。從棲處出來后，它伸展身體。伸展身體后，環顧四方。環顧四方后，發出三次獅子吼。發出三次獅子吼后，便去尋找食物。這是什麼緣故？'爲了避免我誤殺陷入險境的小生命。' "諸比丘，'獅子'是如來、阿羅漢、正等正覺者的代稱。諸比丘，如來為大眾說法時，這就是他的獅子吼。" [註：出自中部1.148; 分別論760; 無比論]

2.44] 『『Dasayimāni , bhikkhave, tathāgatassa tathāgatabalāni, yehi balehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. Katamāni dasa? Idha, bhikkhave, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāti. Yampi, bhikkhave, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

『『Puna caparaṃ, bhikkhave, tathāgato atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ pajānāti. Yampi, bhikkhave, tathāgato atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

『『Puna caparaṃ, bhikkhave, tathāgato sabbatthagāminiṃ paṭipadaṃ yathābhūtaṃ pajānāti. Yampi, bhikkhave , tathāgato sabbatthagāminiṃ paṭipadaṃ yathābhūtaṃ pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

『『Puna caparaṃ, bhikkhave, tathāgato anekadhātuṃ nānādhātuṃ lokaṃ [anekadhātunānādhātulokaṃ (sī. ka.)] yathābhūtaṃ pajānāti. Yampi, bhikkhave, tathāgato anekadhātuṃ nānādhātuṃ lokaṃ yathābhūtaṃ pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti…pe… brahmacakkaṃ pavatteti.

『『Puna caparaṃ, bhikkhave, tathāgato sattānaṃ nānādhimuttikataṃ yathābhūtaṃ pajānāti. Yampi, bhikkhave, tathāgato sattānaṃ nānādhimuttikataṃ yathābhūtaṃ pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti…pe… brahmacakkaṃ pavatteti.

『『Puna caparaṃ, bhikkhave, tathāgato parasattānaṃ parapuggalānaṃ indriyaparopariyattaṃ yathābhūtaṃ pajānāti. Yampi, bhikkhave, tathāgato parasattānaṃ parapuggalānaṃ indriyaparopariyattaṃ yathābhūtaṃ pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti…pe… brahmacakkaṃ pavatteti.

『『Puna caparaṃ, bhikkhave, tathāgato jhānavimokkhasamādhisamāpattīnaṃ saṃkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ pajānāti. Yampi…pe… pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti…pe… brahmacakkaṃ pavatteti.

『『Puna caparaṃ, bhikkhave, tathāgato anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe, 『amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno』ti, iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Yampi bhikkhave, tathāgato anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

"諸比丘，如來具有這十種如來之力，憑藉這些力量，如來宣稱最上位，在眾中作獅子吼，轉動梵輪。是哪十種？在此，諸比丘，如來如實了知是處為是處，非處為非處。諸比丘，如來能如實了知是處為是處，非處為非處，諸比丘，這就是如來的如來之力，憑藉這種力量，如來宣稱最上位，在眾中作獅子吼，轉動梵輪。複次，諸比丘，如來如實了知過去、未來、現在諸業的受持，依處、因及其果報。諸比丘，如來能如實了知過去、未來、現在諸業的受持，依處、因及其果報，諸比丘，這也是如來的如來之力，憑藉這種力量，如來宣稱最上位，在眾中作獅子吼，轉動梵輪。複次，諸比丘，如來如實了知一切處之道。諸比丘，如來能如實了知一切處之道，諸比丘，這也是如來的如來之力，憑藉這種力量，如來宣稱最上位，在眾中作獅子吼，轉動梵輪。複次，諸比丘，如來如實了知具多界、異界之世界。諸比丘，如來能如實了知具多界、異界之世界，諸比丘，這也是如來的如來之力⋯⋯轉動梵輪。複次，諸比丘，如來如實了知眾生的種種志向。諸比丘，如來能如實了知眾生的種種志向，諸比丘，這也是如來的如來之力⋯⋯轉動梵輪。複次，諸比丘，如來如實了知其他眾生、其他個人諸根的優劣。諸比丘，如來能如實了知其他眾生、其他個人諸根的優劣，諸比丘，這也是如來的如來之力⋯⋯轉動梵輪。複次，諸比丘，如來如實了知禪定、解脫、三昧、正受的染污、清凈與出離。如來能⋯⋯了知，諸比丘，這也是如來的如來之力⋯⋯轉動梵輪。複次，諸比丘，如來憶念種種宿住，即：一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、百千生，多劫壞、多劫成、多劫壞成，'我曾在彼處，如是名、如是姓、如是容色、如是飲食、如是苦樂感受、如是壽量。我從彼處死，生於彼處；在彼處又如是名、如是姓、如是容色、如是飲食、如是苦樂感受、如是壽量。從彼處死，生於此處'，如是憶念種種宿住及其詳細狀況。諸比丘，如來能憶念種種宿住，即：一生、二生⋯⋯如是憶念種種宿住及其詳細狀況，諸比丘，這也是如來的如來之力，憑藉這種力量，如來宣稱最上位，在眾中作獅子吼，轉動梵輪。" [未完待續，文字似乎被截斷]

『『Puna caparaṃ, bhikkhave, tathāgato dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti – 『ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā』ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti. Yampi , bhikkhave, tathāgato dibbena cakkhunā visuddhena atikkantamānusakena…pe… yathākammūpage satte pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

『『Puna caparaṃ, bhikkhave, tathāgato āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Yampi, bhikkhave, tathāgato āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

『『Imāni kho, bhikkhave, dasa tathāgatassa tathāgatabalāni, yehi balehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavattetī』』ti. Paṭhamaṃ.

Adhivuttipadasuttaṃ

"複次，諸比丘，如來以清凈超人的天眼見眾生有死有生，有賤有貴，有好色有丑色，有善趣有惡趣，隨業流轉的眾生，他皆了知—'這些尊貴的眾生具足身惡行，具足語惡行，具足意惡行，誹謗聖者，持邪見，受持邪見業，他們身壞命終后，生於惡趣、惡道、墮處、地獄；或者這些尊貴的眾生具足身善行，具足語善行，具足意善行，不誹謗聖者，持正見，受持正見業，他們身壞命終后，生於善趣、天界。'如是，以清凈超人的天眼見眾生有死有生，有賤有貴，有好色有丑色，有善趣有惡趣，隨業流轉的眾生，他皆了知。諸比丘，如來能以清凈超人的天眼⋯⋯了知隨業流轉的眾生，諸比丘，這也是如來的如來之力，憑藉這種力量，如來宣稱最上位，在眾中作獅子吼，轉動梵輪。複次，諸比丘，如來因諸漏盡，現法中自證知、作證、具足住于無漏心解脫、慧解脫。諸比丘，如來能因諸漏盡，現法中自證知、作證、具足住于無漏心解脫、慧解脫，諸比丘，這也是如來的如來之力，憑藉這種力量，如來宣稱最上位，在眾中作獅子吼，轉動梵輪。諸比丘，這就是如來的十種如來之力，憑藉這些力量，如來宣稱最上位，在眾中作獅子吼，轉動梵輪。" 第一。 2. 增語道經

Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ bhagavā etadavoca –

『『Ye te, ānanda, dhammā tesaṃ tesaṃ adhivuttipadānaṃ [adhimuttipadānaṃ (ka.)] abhiññā sacchikiriyāya saṃvattanti, visārado ahaṃ, ānanda, tattha paṭijānāmi. 『Tesaṃ tesaṃ tathā tathā dhammaṃ desetuṃ yathā yathā paṭipanno santaṃ vā atthīti ñassati, asantaṃ vā natthīti ñassati, hīnaṃ vā hīnanti ñassati , paṇītaṃ vā paṇītanti ñassati, sauttaraṃ vā sauttaranti ñassati, anuttaraṃ vā anuttaranti ñassati; yathā yathā vā pana taṃ ñāteyyaṃ vā daṭṭheyyaṃ vā sacchikareyyaṃ vā, tathā tathā ñassati vā dakkhati vā sacchikarissati vā』ti ṭhānametaṃ vijjati. Etadānuttariyaṃ, ānanda, ñāṇānaṃ yadidaṃ tattha tattha yathābhūtañāṇaṃ. Etasmā cāhaṃ, ānanda, ñāṇā aññaṃ ñāṇaṃ uttaritaraṃ vā paṇītataraṃ vā natthīti vadāmi.

『『Dasayimāni, ānanda, tathāgatassa tathāgatabalāni, yehi balehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. Katamāni dasa? Idhānanda, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāti. Yampānanda, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāti, idampānanda, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

『『Puna caparaṃ, ānanda, tathāgato atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ pajānāti. Yampānanda…pe… idampānanda…pe….

『『Puna caparaṃ, ānanda, tathāgato sabbatthagāminiṃ paṭipadaṃ yathābhūtaṃ pajānāti. Yampānanda…pe… idampānanda…pe….

『『Puna caparaṃ, ānanda, tathāgato anekadhātuṃ nānādhātuṃ lokaṃ yathābhūtaṃ pajānāti. Yampānanda …pe… idampānanda…pe….

『『Puna caparaṃ, ānanda, tathāgato sattānaṃ nānādhimuttikataṃ yathābhūtaṃ pajānāti. Yampānanda…pe… idampānanda…pe….

『『Puna caparaṃ, ānanda, tathāgato parasattānaṃ parapuggalānaṃ indriyaparopariyattaṃ yathābhūtaṃ pajānāti. Yampānanda…pe… idampānanda…pe….

『『Puna caparaṃ, ānanda, tathāgato jhānavimokkhasamādhisamāpattīnaṃ saṃkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ pajānāti. Yampānanda…pe… idampānanda…pe….

『『Puna caparaṃ, ānanda, tathāgato anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Yampānanda…pe… idampānanda…pe….

『『Puna caparaṃ, ānanda, tathāgato dibbena cakkhunā visuddhena atikkantamānusakena…pe… yathākammūpage satte pajānāti. Yampānanda…pe… idampānanda…pe….

『『Puna caparaṃ, ānanda, tathāgato āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Yampānanda, tathāgato āsavānaṃ khayā anāsavaṃ cetovimuttiṃ…pe… sacchikatvā upasampajja viharati. Idampānanda, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

『『Imāni kho, ānanda, dasa tathāgatassa tathāgatabalāni, yehi balehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti , parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavattetī』』ti. Dutiyaṃ.

Kāyasuttaṃ

這時，尊者阿難來到世尊之處，來到后，禮敬世尊，坐在一旁。世尊對坐在一旁的尊者阿難說道： "阿難，對於那些能證知各種增語道的諸法，我對此自信宣稱：'如是如是說法，依此修行者將了知有為有，無為無，劣為劣，勝為勝，有上為有上，無上為無上；或者應當了知、應當見、應當證悟的，他將如實了知、見到、證悟'，這是必然的。阿難，這是諸智中最上的，即是對各種情況的如實智。阿難，我說除此智外，沒有更高或更勝的智慧。阿難，如來具有這十種如來之力，憑藉這些力量，如來宣稱最上位，在眾中作獅子吼，轉動梵輪。是哪十種？在此，阿難，如來如實了知是處為是處，非處為非處。阿難，如來能如實了知是處為是處，非處為非處，阿難，這就是如來的如來之力，憑藉這種力量，如來宣稱最上位，在眾中作獅子吼，轉動梵輪。複次，阿難，如來如實了知過去、未來、現在諸業的受持，依處、因及其果報。阿難⋯⋯這也是⋯⋯。複次，阿難，如來如實了知一切處之道。阿難⋯⋯這也是⋯⋯。複次，阿難，如來如實了知具多界、異界之世界。阿難⋯⋯這也是⋯⋯。複次，阿難，如來如實了知眾生的種種志向。阿難⋯⋯這也是⋯⋯。複次，阿難，如來如實了知其他眾生、其他個人諸根的優劣。阿難⋯⋯這也是⋯⋯。複次，阿難，如來如實了知禪定、解脫、三昧、正受的染污、清凈與出離。阿難⋯⋯這也是⋯⋯。複次，阿難，如來憶念種種宿住，即：一生、二生⋯⋯如是憶念種種宿住及其詳細狀況。阿難⋯⋯這也是⋯⋯。複次，阿難，如來以清凈超人的天眼⋯⋯了知隨業流轉的眾生。阿難⋯⋯這也是⋯⋯。複次，阿難，如來因諸漏盡，現法中自證知、作證、具足住于無漏心解脫、慧解脫。阿難，如來能因諸漏盡，現法中自證知、作證⋯⋯具足住于無漏心解脫、慧解脫，阿難，這也是如來的如來之力，憑藉這種力量，如來宣稱最上位，在眾中作獅子吼，轉動梵輪。阿難，這就是如來的十種如來之力，憑藉這些力量，如來宣稱最上位，在眾中作獅子吼，轉動梵輪。"第二。 3. 身經

『『Atthi , bhikkhave, dhammā kāyena pahātabbā, no vācāya. Atthi, bhikkhave, dhammā vācāya pahātabbā, no kāyena. Atthi, bhikkhave, dhammā neva kāyena pahātabbā no vācāya, paññāya disvā [disvā disvā (sī. syā.)] pahātabbā.

『『Katame ca, bhikkhave, dhammā kāyena pahātabbā, no vācāya? Idha, bhikkhave, bhikkhu akusalaṃ āpanno hoti kiñci desaṃ [kañci deva desaṃ (sī. syā.)] kāyena. Tamenaṃ anuvicca viññū sabrahmacārī evamāhaṃsu – 『āyasmā kho akusalaṃ āpanno kiñci desaṃ kāyena. Sādhu vatāyasmā kāyaduccaritaṃ pahāya kāyasucaritaṃ bhāvetū』ti. So anuvicca viññūhi sabrahmacārīhi vuccamāno kāyaduccaritaṃ pahāya kāyasucaritaṃ bhāveti. Ime vuccanti, bhikkhave, dhammā kāyena pahātabbā, no vācāya.

『『Katame ca, bhikkhave, dhammā vācāya pahātabbā, no kāyena? Idha, bhikkhave, bhikkhu akusalaṃ āpanno hoti kiñci desaṃ vācāya. Tamenaṃ anuvicca viññū sabrahmacārī evamāhaṃsu – 『āyasmā kho akusalaṃ āpanno kiñci desaṃ vācāya. Sādhu vatāyasmā vacīduccaritaṃ pahāya vacīsucaritaṃ bhāvetū』ti. So anuvicca viññūhi sabrahmacārīhi vuccamāno vacīduccaritaṃ pahāya vacīsucaritaṃ bhāveti. Ime vuccanti, bhikkhave, dhammā vācāya pahātabbā, no kāyena.

『『Katame ca, bhikkhave, dhammā neva kāyena pahātabbā no vācāya, paññāya disvā pahātabbā? Lobho, bhikkhave, neva kāyena pahātabbo no vācāya, paññāya disvā pahātabbo. Doso , bhikkhave…pe… moho… kodho… upanāho… makkho… paḷāso … macchariyaṃ, bhikkhave, neva kāyena pahātabbaṃ no vācāya, paññāya disvā pahātabbaṃ.

『『Pāpikā , bhikkhave, issā neva kāyena pahātabbā no vācāya, paññāya disvā pahātabbā. Katamā ca, bhikkhave, pāpikā issā? Idha, bhikkhave, ijjhati gahapatissa vā gahapatiputtassa vā dhanena vā dhaññena vā rajatena vā jātarūpena vā. Tatrāññatarassa dāsassa vā upavāsassa vā evaṃ hoti – 『aho vatimassa gahapatissa vā gahapatiputtassa vā na ijjheyya dhanena vā dhaññena vā rajatena vā jātarūpena vā』ti. Samaṇo vā pana brāhmaṇo vā lābhī hoti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ. Tatrāññatarassa samaṇassa vā brāhmaṇassa vā evaṃ hoti – 『aho vata ayamāyasmā na lābhī assa cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārāna』nti. Ayaṃ vuccati, bhikkhave, pāpikā issā.

『『Pāpikā, bhikkhave, icchā neva kāyena pahātabbā no vācāya, paññāya disvā pahātabbā. Katamā ca, bhikkhave, pāpikā icchā? [vibha. 851] Idha, bhikkhave, ekacco assaddho samāno 『saddhoti maṃ jāneyyu』nti icchati; dussīlo samāno 『sīlavāti maṃ jāneyyu』nti icchati; appassuto samāno 『bahussutoti maṃ jāneyyu』nti icchati; saṅgaṇikārāmo samāno 『pavivittoti maṃ jāneyyu』nti icchati; kusīto samāno 『āraddhavīriyoti maṃ jāneyyu』nti icchati; muṭṭhassati samāno 『upaṭṭhitassatīti maṃ jāneyyu』nti icchati; asamāhito samāno 『samāhitoti maṃ jāneyyu』nti icchati; duppañño samāno 『paññavāti maṃ jāneyyu』nti icchati; akhīṇāsavo samāno 『khīṇāsavoti maṃ jāneyyu』nti icchati. Ayaṃ vuccati, bhikkhave, pāpikā icchā. Ime vuccanti, bhikkhave, dhammā neva kāyena pahātabbā no vācāya, paññāya disvā pahātabbā.

『『Tañce, bhikkhave, bhikkhuṃ lobho abhibhuyya iriyati, doso… moho… kodho… upanāho… makkho… paḷāso… macchariyaṃ… pāpikā issā… pāpikā icchā abhibhuyya iriyati. So evamassa veditabbo – 『nāyamāyasmā tathā pajānāti yathā pajānato lobho na hoti, tathāhimaṃ āyasmantaṃ lobho abhibhuyya iriyati; nāyamāyasmā tathā pajānāti yathā pajānato doso na hoti… moho… kodho… upanāho… makkho… paḷāso… macchariyaṃ… pāpikā issā… pāpikā icchā na hoti, tathāhimaṃ āyasmantaṃ pāpikā icchā abhibhuyya iriyatī』ti.

"諸比丘，有些法應以身斷除，不以語斷除。諸比丘，有些法應以語斷除，不以身斷除。諸比丘，有些法既不應以身斷除，也不應以語斷除，應以智慧觀察后斷除。諸比丘，什麼是應以身斷除，不以語斷除的法？在此，諸比丘，比丘以身作某些不善行。有智的同修觀察后對他說：'尊者以身作了某些不善行。善哉！愿尊者捨棄身惡行，修習身善行。'他被有智的同修觀察后如是告誡，便捨棄身惡行，修習身善行。諸比丘，這些稱為應以身斷除，不以語斷除的法。諸比丘，什麼是應以語斷除，不以身斷除的法？在此，諸比丘，比丘以語作某些不善行。有智的同修觀察后對他說：'尊者以語作了某些不善行。善哉！愿尊者捨棄語惡行，修習語善行。'他被有智的同修觀察后如是告誡，便捨棄語惡行，修習語善行。諸比丘，這些稱為應以語斷除，不以身斷除的法。諸比丘，什麼是既不應以身斷除，也不應以語斷除，應以智慧觀察后斷除的法？貪慾，諸比丘，既不應以身斷除，也不應以語斷除，應以智慧觀察后斷除。瞋恚，諸比丘⋯⋯癡⋯⋯忿⋯⋯恨⋯⋯覆⋯⋯惱⋯⋯慳吝，諸比丘，既不應以身斷除，也不應以語斷除，應以智慧觀察后斷除。惡嫉，諸比丘，既不應以身斷除，也不應以語斷除，應以智慧觀察后斷除。諸比丘，什麼是惡嫉？在此，諸比丘，居士或居士子獲得財物、穀物、銀或金。某些奴僕或佃農想：'啊！愿這位居士或居士子不獲得財物、穀物、銀或金。'或有沙門、婆羅門獲得衣服、飲食、住處、病人所需藥物等資具。某些沙門或婆羅門想：'啊！愿這位尊者不獲得衣服、飲食、住處、病人所需藥物等資具。'諸比丘，這稱為惡嫉。惡欲，諸比丘，既不應以身斷除，也不應以語斷除，應以智慧觀察后斷除。諸比丘，什麼是惡欲？在此，諸比丘，某人無信而欲'愿人們知道我有信'；破戒而欲'愿人們知道我持戒'；少聞而欲'愿人們知道我多聞'；喜群居而欲'愿人們知道我獨處'；懈怠而欲'愿人們知道我精進'；失念而欲'愿人們知道我念住'；不定而欲'愿人們知道我入定'；劣慧而欲'愿人們知道我有慧'；漏未盡而欲'愿人們知道我漏已盡'。諸比丘，這稱為惡欲。諸比丘，這些稱為既不應以身斷除，也不應以語斷除，應以智慧觀察后斷除的法。諸比丘，如果貪慾勝過比丘而行，瞋恚⋯⋯癡⋯⋯忿⋯⋯恨⋯⋯覆⋯⋯惱⋯⋯慳吝⋯⋯惡嫉⋯⋯惡欲勝過而行，應當知道：'這位尊者不如實了知，若如實了知則無貪慾，因為貪慾勝過這位尊者而行；這位尊者不如實了知，若如實了知則無瞋恚⋯⋯癡⋯⋯忿⋯⋯恨⋯⋯覆⋯⋯惱⋯⋯慳吝⋯⋯惡嫉⋯⋯惡欲，因為惡欲勝過這位尊者而行。'

『『Tañce , bhikkhave, bhikkhuṃ lobho nābhibhuyya iriyati, doso… moho… kodho… upanāho… makkho… paḷāso… macchariyaṃ… pāpikā issā… pāpikā icchā nābhibhuyya iriyati, so evamassa veditabbo – 『tathā ayamāyasmā pajānāti yathā pajānato lobho na hoti, tathāhimaṃ āyasmantaṃ lobho nābhibhuyya iriyati; tathā ayamāyasmā pajānāti yathā pajānato doso na hoti… moho… kodho … upanāho… makkho… paḷāso… macchariyaṃ… pāpikā issā… pāpikā icchā na hoti, tathāhimaṃ āyasmantaṃ pāpikā icchā nābhibhuyya iriyatī』』』ti. Tatiyaṃ.

Mahācundasuttaṃ

"諸比丘，如果貪慾不勝過比丘而行，瞋恚⋯⋯癡⋯⋯忿⋯⋯恨⋯⋯覆⋯⋯惱⋯⋯慳吝⋯⋯惡嫉⋯⋯惡欲不勝過而行，應當知道：'這位尊者如實了知，若如實了知則無貪慾，因為貪慾不勝過這位尊者而行；這位尊者如實了知，若如實了知則無瞋恚⋯⋯癡⋯⋯忿⋯⋯恨⋯⋯覆⋯⋯惱⋯⋯慳吝⋯⋯惡嫉⋯⋯惡欲，因為惡欲不勝過這位尊者而行。'"第三。 4. 大準陀經

Ekaṃ samayaṃ āyasmā mahācundo cetīsu viharati sahajātiyaṃ. Tatra kho āyasmā mahācundo bhikkhū āmantesi – 『『āvuso bhikkhave』』ti. 『『Āvuso』』ti kho te bhikkhū āyasmato mahācundassa paccassosuṃ. Āyasmā mahācundo etadavoca –

『『Ñāṇavādaṃ, āvuso, bhikkhu vadamāno – 『jānāmimaṃ dhammaṃ, passāmimaṃ dhamma』nti. Tañce, āvuso, bhikkhuṃ lobho abhibhuyya tiṭṭhati, doso… moho … kodho… upanāho… makkho… paḷāso… macchariyaṃ… pāpikā issā… pāpikā icchā abhibhuyya tiṭṭhati, so evamassa veditabbo – 『nāyamāyasmā tathā pajānāti yathā pajānato lobho na hoti, tathāhimaṃ āyasmantaṃ lobho abhibhuyya tiṭṭhati; nāyamāyasmā tathā pajānāti yathā pajānato doso na hoti… moho… kodho… upanāho… makkho… paḷāso… macchariyaṃ… pāpikā issā… pāpikā icchā na hoti, tathāhimaṃ āyasmantaṃ pāpikā icchā abhibhuyya tiṭṭhatī』ti.

『『Bhāvanāvādaṃ, āvuso, bhikkhu vadamāno – 『bhāvitakāyomhi bhāvitasīlo bhāvitacitto bhāvitapañño』ti. Tañce, āvuso, bhikkhuṃ lobho abhibhuyya tiṭṭhati, doso… moho… kodho… upanāho… makkho… paḷāso… macchariyaṃ… pāpikā issā… pāpikā icchā abhibhuyya tiṭṭhati, so evamassa veditabbo – 『nāyamāyasmā tathā pajānāti yathā pajānato lobho na hoti, tathāhimaṃ āyasmantaṃ lobho abhibhuyya tiṭṭhati; nāyamāyasmā tathā pajānāti yathā pajānato doso na hoti… moho… kodho… upanāho… makkho… paḷāso … macchariyaṃ… pāpikā issā… pāpikā icchā na hoti, tathāhimaṃ āyasmantaṃ pāpikā icchā abhibhuyya tiṭṭhatī』ti.

『『Ñāṇavādañca, āvuso, bhikkhu vadamāno bhāvanāvādañca – 『jānāmimaṃ dhammaṃ, passāmimaṃ dhammaṃ, bhāvitakāyomhi bhāvitasīlo bhāvitacitto bhāvitapañño』ti. Tañce, āvuso, bhikkhuṃ lobho abhibhuyya tiṭṭhati, doso… moho… kodho… upanāho… makkho… paḷāso… macchariyaṃ… pāpikā issā… pāpikā icchā abhibhuyya tiṭṭhati, so evamassa veditabbo – 『nāyamāyasmā tathā pajānāti yathā pajānato lobho na hoti, tathāhimaṃ āyasmantaṃ lobho abhibhuyya tiṭṭhati; nāyamāyasmā tathā pajānāti yathā pajānato doso na hoti… moho… kodho… upanāho… makkho… paḷāso… macchariyaṃ… pāpikā issā… pāpikā icchā na hoti, tathāhimaṃ āyasmantaṃ pāpikā icchā abhibhuyya tiṭṭhatī』ti.

『『Seyyathāpi , āvuso, puriso daliddova samāno aḍḍhavādaṃ vadeyya, adhanova samāno dhanavāvādaṃ vadeyya, abhogova samāno bhogavāvādaṃ vadeyya. So kismiñcideva dhanakaraṇīye samuppanne na sakkuṇeyya upanīhātuṃ dhanaṃ vā dhaññaṃ vā rajataṃ vā jātarūpaṃ vā. Tamenaṃ evaṃ jāneyyuṃ – 『daliddova ayamāyasmā samāno aḍḍhavādaṃ vadeti, adhanova ayamāyasmā samāno dhanavāvādaṃ vadeti, abhogavāva ayamāyasmā samāno bhogavāvādaṃ vadeti. Taṃ kissa hetu? Tathā hi ayamāyasmā kismiñcideva dhanakaraṇīye samuppanne na sakkoti upanīhātuṃ dhanaṃ vā dhaññaṃ vā rajataṃ vā jātarūpaṃ vā』ti.

『『Evamevaṃ kho, āvuso, ñāṇavādañca bhikkhu vadamāno bhāvanāvādañca – 『jānāmimaṃ dhammaṃ, passāmimaṃ dhammaṃ, bhāvitakāyomhi bhāvitasīlo bhāvitacitto bhāvitapañño』ti. Taṃ ce, āvuso, bhikkhuṃ lobho abhibhuyya tiṭṭhati, doso… moho… kodho… upanāho… makkho… paḷāso… macchariyaṃ… pāpikā issā… pāpikā icchā abhibhuyya tiṭṭhati, so evamassa veditabbo – 『nāyamāyasmā tathā pajānāti yathā pajānato lobho na hoti, tathāhimaṃ āyasmantaṃ lobho abhibhuyya tiṭṭhati; nāyamāyasmā tathā pajānāti yathā pajānato doso na hoti… moho… kodho… upanāho… makkho… paḷāso… macchariyaṃ… pāpikā issā … pāpikā icchā na hoti, tathāhimaṃ āyasmantaṃ pāpikā icchā abhibhuyya tiṭṭhatī』ti.

一時，尊者大準陀住在支提國的沙哈迦提。在那裡，尊者大準陀召集比丘們說："諸位賢友比丘們。"那些比丘應答尊者大準陀說："賢友。"尊者大準陀如此說道： "賢友們，若有比丘宣稱知見——'我知此法，我見此法'。然而，賢友們，如果貪慾壓制著那位比丘，瞋恚...癡...忿怒...怨恨...覆藏...對抗...慳吝...惡嫉...惡欲壓制著他，應當這樣理解他：'這位尊者並未如實了知，若如實了知則無貪慾，然而貪慾正壓制著這位尊者；這位尊者並未如實了知，若如實了知則無瞋恚...無癡...無忿怒...無怨恨...無覆藏...無對抗...無慳吝...無惡嫉...無惡欲，然而惡欲正壓制著這位尊者。' "賢友們，若有比丘宣稱修習——'我已修習身、已修習戒、已修習心、已修習慧。'然而，賢友們，如果貪慾壓制著那位比丘，瞋恚...癡...忿怒...怨恨...覆藏...對抗...慳吝...惡嫉...惡欲壓制著他，應當這樣理解他：'這位尊者並未如實了知，若如實了知則無貪慾，然而貪慾正壓制著這位尊者；這位尊者並未如實了知，若如實了知則無瞋恚...無癡...無忿怒...無怨恨...無覆藏...無對抗...無慳吝...無惡嫉...無惡欲，然而惡欲正壓制著這位尊者。' "賢友們，若有比丘既宣稱知見又宣稱修習——'我知此法，我見此法，我已修習身、已修習戒、已修習心、已修習慧。'然而，賢友們，如果貪慾壓制著那位比丘，瞋恚...癡...忿怒...怨恨...覆藏...對抗...慳吝...惡嫉...惡欲壓制著他，應當這樣理解他：'這位尊者並未如實了知，若如實了知則無貪慾，然而貪慾正壓制著這位尊者；這位尊者並未如實了知，若如實了知則無瞋恚...無癡...無忿怒...無怨恨...無覆藏...無對抗...無慳吝...無惡嫉...無惡欲，然而惡欲正壓制著這位尊者。' "賢友們，譬如有一個人，雖然貧窮卻自稱富有，雖然無財卻自稱有財，雖然無資產卻自稱有資產。當他遇到某種需要錢財的事情時，卻拿不出金錢、穀物、白銀或黃金。人們就會這樣知道他：'這位尊者雖然貧窮卻自稱富有，雖然無財卻自稱有財，雖然無資產卻自稱有資產。為什麼這樣說呢？因為這位尊者在遇到某種需要錢財的事情時，拿不出金錢、穀物、白銀或黃金。' "同樣地，賢友們，若有比丘既宣稱知見又宣稱修習——'我知此法，我見此法，我已修習身、已修習戒、已修習心、已修習慧。'然而，賢友們，如果貪慾壓制著那位比丘，瞋恚...癡...忿怒...怨恨...覆藏...對抗...慳吝...惡嫉...惡欲壓制著他，應當這樣理解他：'這位尊者並未如實了知，若如實了知則無貪慾，然而貪慾正壓制著這位尊者；這位尊者並未如實了知，若如實了知則無瞋恚...無癡...無忿怒...無怨恨...無覆藏...無對抗...無慳吝...無惡嫉...無惡欲，然而惡欲正壓制著這位尊者。

『『Ñāṇavādaṃ, āvuso, bhikkhu vadamāno – 『jānāmimaṃ dhammaṃ, passāmimaṃ dhamma』nti. Tañce, āvuso, bhikkhuṃ lobho nābhibhuyya tiṭṭhati, doso… moho… kodho… upanāho… makkho… paḷāso… macchariyaṃ… pāpikā issā… pāpikā icchā nābhibhuyya tiṭṭhati, so evamassa veditabbo – 『ayamāyasmā tathā pajānāti yathā pajānato lobho na hoti, tathāhimaṃ āyasmantaṃ lobho nābhibhuyya tiṭṭhati; tathā ayamāyasmā pajānāti yathā pajānato doso na hoti… moho… kodho… upanāho… makkho… paḷāso… macchariyaṃ… pāpikā issā… pāpikā icchā na hoti, tathāhimaṃ āyasmantaṃ pāpikā icchā nābhibhuyya tiṭṭhatī』ti.

『『Bhāvanāvādaṃ , āvuso, bhikkhu vadamāno – 『bhāvitakāyomhi bhāvitasīlo bhāvitacitto bhāvitapañño』ti. Tañce, āvuso, bhikkhuṃ lobho nābhibhuyya tiṭṭhati, doso… moho… kodho… upanāho… makkho… paḷāso… macchariyaṃ… pāpikā issā… pāpikā icchā nābhibhuyya tiṭṭhati, so evamassa veditabbo – 『tathā ayamāyasmā pajānāti yathā pajānato lobho na hoti, tathāhimaṃ āyasmantaṃ lobho nābhibhuyya tiṭṭhati; tathā ayamāyasmā pajānāti yathā pajānato doso na hoti… moho… kodho… upanāho… makkho… paḷāso… macchariyaṃ… pāpikā issā… pāpikā icchā na hoti, tathāhimaṃ āyasmantaṃ pāpikā icchā nābhibhuyya tiṭṭhatī』ti.

『『Ñāṇavādañca, āvuso, bhikkhu vadamāno bhāvanāvādañca – 『jānāmimaṃ dhammaṃ, passāmimaṃ dhammaṃ, bhāvitakāyomhi bhāvitasīlo bhāvitacitto bhāvitapañño』ti. Tañce, āvuso, bhikkhuṃ lobho nābhibhuyya tiṭṭhati, doso… moho… kodho… upanāho… makkho… paḷāso… macchariyaṃ… pāpikā issā… pāpikā icchā nābhibhuyya tiṭṭhati, so evamassa veditabbo – 『tathā ayamāyasmā pajānāti yathā pajānato lobho na hoti, tathāhimaṃ āyasmantaṃ lobho nābhibhuyya tiṭṭhati; tathā ayamāyasmā pajānāti yathā pajānato doso hoti… moho… kodho… upanāho… makkho… paḷāso… macchariyaṃ… pāpikā issā… pāpikā icchā na hoti, tathāhimaṃ āyasmantaṃ pāpikā icchā nābhibhuyya tiṭṭhatī』ti.

『『Seyyathāpi , āvuso, puriso aḍḍhova samāno aḍḍhavādaṃ vadeyya, dhanavāva samāno dhanavāvādaṃ vadeyya, bhogavāva samāno bhogavāvādaṃ vadeyya. So kismiñcideva dhanakaraṇīye samuppanne sakkuṇeyya upanīhātuṃ dhanaṃ vā dhaññaṃ vā rajataṃ vā jātarūpaṃ vā. Tamenaṃ evaṃ jāneyyuṃ – 『aḍḍhova ayamāyasmā samāno aḍḍhavādaṃ vadeti, dhanavāva ayamāyasmā samāno dhanavāvādaṃ vadeti, bhogavāva ayamāyasmā samāno bhogavāvādaṃ vadeti. Taṃ kissa hetu? Tathā hi ayamāyasmā kismiñcideva dhanakaraṇīye samuppanne sakkoti upanīhātuṃ dhanaṃ vā dhaññaṃ vā rajataṃ vā jātarūpaṃ vā』ti.

Evamevaṃ kho, āvuso, ñāṇavādañca bhikkhu vadamāno bhāvanāvādañca – 『jānāmimaṃ dhammaṃ, passāmimaṃ dhammaṃ, bhāvitakāyomhi bhāvitasīlo bhāvitacitto bhāvitapañño』ti. Tañce, āvuso, bhikkhuṃ lobho nābhibhuyya tiṭṭhati, doso… moho… kodho… upanāho… makkho… paḷāso… macchariyaṃ… pāpikā issā… pāpikā icchā nābhibhuyya tiṭṭhati, so evamassa veditabbo – 『tathā ayamāyasmā pajānāti yathā pajānato lobho na hoti, tathāhimaṃ āyasmantaṃ lobho nābhibhuyya tiṭṭhati; tathā ayamāyasmā pajānāti yathā pajānato doso na hoti… moho… kodho… upanāho… makkho… paḷāso… macchariyaṃ… pāpikā issā… pāpikā icchā na hoti, tathāhimaṃ āyasmantaṃ pāpikā icchā nābhibhuyya tiṭṭhatī』』』ti. Catutthaṃ.

Kasiṇasuttaṃ

25.[dī. ni. 3.346, 360; a. ni. 10.29] 『『Dasayimāni , bhikkhave, kasiṇāyatanāni. Katamāni dasa? Pathavīkasiṇameko sañjānāti uddhaṃ adho tiriyaṃ advayaṃ appamāṇaṃ; āpokasiṇameko sañjānāti…pe… tejokasiṇameko sañjānāti… vāyokasiṇameko sañjānāti… nīlakasiṇameko sañjānāti… pītakasiṇameko sañjānāti… lohitakasiṇameko sañjānāti… odātakasiṇameko sañjānāti… ākāsakasiṇameko sañjānāti… viññāṇakasiṇameko sañjānāti uddhaṃ adho tiriyaṃ advayaṃ appamāṇaṃ. Imāni kho, bhikkhave, dasa kasiṇāyatanānī』』ti. Pañcamaṃ.

Kāḷīsuttaṃ

"賢友們，若有比丘宣稱知見——'我知此法，我見此法'。然而，賢友們，如果貪慾不壓制著那位比丘，瞋恚...癡...忿怒...怨恨...覆藏...對抗...慳吝...惡嫉...惡欲不壓制著他，應當這樣理解他：'這位尊者如實了知，因如實了知故無貪慾，所以貪慾不壓制著這位尊者；這位尊者如實了知，因如實了知故無瞋恚...無癡...無忿怒...無怨恨...無覆藏...無對抗...無慳吝...無惡嫉...無惡欲，所以惡欲不壓制著這位尊者。' "賢友們，若有比丘宣稱修習——'我已修習身、已修習戒、已修習心、已修習慧。'然而，賢友們，如果貪慾不壓制著那位比丘，瞋恚...癡...忿怒...怨恨...覆藏...對抗...慳吝...惡嫉...惡欲不壓制著他，應當這樣理解他：'這位尊者如實了知，因如實了知故無貪慾，所以貪慾不壓制著這位尊者；這位尊者如實了知，因如實了知故無瞋恚...無癡...無忿怒...無怨恨...無覆藏...無對抗...無慳吝...無惡嫉...無惡欲，所以惡欲不壓制著這位尊者。' "賢友們，若有比丘既宣稱知見又宣稱修習——'我知此法，我見此法，我已修習身、已修習戒、已修習心、已修習慧。'然而，賢友們，如果貪慾不壓制著那位比丘，瞋恚...癡...忿怒...怨恨...覆藏...對抗...慳吝...惡嫉...惡欲不壓制著他，應當這樣理解他：'這位尊者如實了知，因如實了知故無貪慾，所以貪慾不壓制著這位尊者；這位尊者如實了知，因如實了知故無瞋恚...無癡...無忿怒...無怨恨...無覆藏...無對抗...無慳吝...無惡嫉...無惡欲，所以惡欲不壓制著這位尊者。' "賢友們，譬如有一個人，確實富有而自稱富有，確實有財而自稱有財，確實有資產而自稱有資產。當他遇到某種需要錢財的事情時，能夠拿出金錢、穀物、白銀或黃金。人們就會這樣知道他：'這位尊者確實富有而自稱富有，確實有財而自稱有財，確實有資產而自稱有資產。為什麼這樣說呢？因為這位尊者在遇到某種需要錢財的事情時，能夠拿出金錢、穀物、白銀或黃金。' "同樣地，賢友們，若有比丘既宣稱知見又宣稱修習——'我知此法，我見此法，我已修習身、已修習戒、已修習心、已修習慧。'然而，賢友們，如果貪慾不壓制著那位比丘，瞋恚...癡...忿怒...怨恨...覆藏...對抗...慳吝...惡嫉...惡欲不壓制著他，應當這樣理解他：'這位尊者如實了知，因如實了知故無貪慾，所以貪慾不壓制著這位尊者；這位尊者如實了知，因如實了知故無瞋恚...無癡...無忿怒...無怨恨...無覆藏...無對抗...無慳吝...無惡嫉...無惡欲，所以惡欲不壓制著這位尊者。'"第四經。 5. 遍處經 25. "諸比丘，有這十種遍處處。哪十種？有人知地遍，上下四方無二無量；有人知水遍...火遍...風遍...青遍...黃遍...赤遍...白遍...空遍...識遍，上下四方無二無量。諸比丘，這就是十種遍處處。"第五經。 6. 迦梨經

Ekaṃ samayaṃ āyasmā mahākaccāno avantīsu viharati kuraraghare [gulaghare (ka.) kururaghare mahāva. 257] pavatte pabbate. Atha kho kāḷī upāsikā kuraragharikā yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnā kho kāḷī upāsikā kuraragharikā āyasmantaṃ mahākaccānaṃ etadavoca – 『『vuttamidaṃ, bhante, bhagavatā kumāripañhesu –

『Atthassa pattiṃ hadayassa santiṃ,

Jetvāna senaṃ piyasātarūpaṃ;

Ekohaṃ [ekāhaṃ (ka.)] jhāyaṃ sukhamanubodhiṃ,

Tasmā janena na karomi sakkhiṃ [sakhiṃ (ka.) saṃ. ni. 1.161 passitabbaṃ];

Sakkhī [sakhī (ka.)] na sampajjati kenaci me』ti.

『『Imassa kho, bhante, bhagavatā saṃkhittena bhāsitassa kathaṃ vitthārena attho daṭṭhabbo』』ti?

『『Pathavīkasiṇasamāpattiparamā kho, bhagini, eke samaṇabrāhmaṇā 『attho』ti abhinibbattesuṃ [atthābhinibbattesuṃ (sī. syā.)]. Yāvatā kho, bhagini, pathavīkasiṇasamāpattiparamatā , tadabhiññāsi bhagavā. Tadabhiññāya bhagavā assādamaddasa [ādimaddasa (sī. syā.)] ādīnavamaddasa nissaraṇamaddasa maggāmaggañāṇadassanamaddasa. Tassa assādadassanahetu ādīnavadassanahetu nissaraṇadassanahetu maggāmaggañāṇadassanahetu atthassa patti hadayassa santi viditā hoti.

『『Āpokasiṇasamāpattiparamā kho, bhagini…pe… tejokasiṇasamāpattiparamā kho, bhagini… vāyokasiṇasamāpattiparamā kho, bhagini… nīlakasiṇasamāpattiparamā kho, bhagini… pītakasiṇasamāpattiparamā kho, bhagini… lohitakasiṇasamāpattiparamā kho, bhagini… odātakasiṇasamāpattiparamā kho, bhagini… ākāsakasiṇasamāpattiparamā kho, bhagini… viññāṇakasiṇasamāpattiparamā kho, bhagini, eke samaṇabrāhmaṇā 『attho』ti abhinibbattesuṃ . Yāvatā kho, bhagini, viññāṇakasiṇasamāpattiparamatā, tadabhiññāsi bhagavā. Tadabhiññāya bhagavā assādamaddasa ādīnavamaddasa nissaraṇamaddasa maggāmaggañāṇadassanamaddasa. Tassa assādadassanahetu ādīnavadassanahetu nissaraṇadassanahetu maggāmaggañāṇadassanahetu atthassa patti hadayassa santi viditā hoti. Iti kho, bhagini, yaṃ taṃ vuttaṃ bhagavatā kumāripañhesu –

『Atthassa pattiṃ hadayassa santiṃ,

Jetvāna senaṃ piyasātarūpaṃ;

Ekohaṃ jhāyaṃ sukhamanubodhiṃ,

Tasmā janena na karomi sakkhiṃ;

Sakkhī na sampajjati kenaci me』ti.

『『Imassa kho, bhagini, bhagavatā saṃkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo』』ti. Chaṭṭhaṃ.

Paṭhamamahāpañhāsuttaṃ
一時，尊者大迦旃延住在阿槃提國（現今印度中部）的鳥住山的波婆多山上。當時，住在鳥城的優婆夷迦梨來到尊者大迦旃延所在之處。來到后，向尊者大迦旃延禮拜，然後坐在一旁。坐在一旁的鳥城優婆夷迦梨對尊者大迦旃延如此說道："尊者，世尊在童女問中說道： '獲得義利心得安，降伏可愛悅意軍；獨自禪修覺樂事，是故不與人交友；與任何人不結友。' "尊者，這個世尊簡要所說的意義應當如何詳細理解？" "姊妹，有些沙門婆羅門認為地遍處定是最高'義利'。姊妹，凡是地遍處定的最高境界，世尊都已了知。了知后，世尊見到其味著，見到其過患，見到其出離，見到通向與不通向之道的智見。因為見到味著，見到過患，見到出離，見到通向與不通向之道的智見，所以他了知獲得義利與心得安。 "姊妹，有些沙門婆羅門認為水遍處定...火遍處定...風遍處定...青遍處定...黃遍處定...赤遍處定...白遍處定...空遍處定...識遍處定是最高'義利'。姊妹，凡是識遍處定的最高境界，世尊都已了知。了知后，世尊見到其味著，見到其過患，見到其出離，見到通向與不通向之道的智見。因為見到味著，見到過患，見到出離，見到通向與不通向之道的智見，所以他了知獲得義利與心得安。因此，姊妹，這就是世尊在童女問中所說的： '獲得義利心得安，降伏可愛悅意軍；獨自禪修覺樂事，是故不與人交友；與任何人不結友。' "姊妹，這個世尊簡要所說的意義應當如此詳細理解。"第六經。
第一大問經
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho sambahulā bhikkhū pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pavisiṃsu. Atha kho tesaṃ bhikkhūnaṃ etadahosi – 『『atippago kho tāva sāvatthiyaṃ piṇḍāya carituṃ; yaṃnūna mayaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyyāmā』』ti.

Atha kho te bhikkhū yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkamiṃsu; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho te bhikkhū te aññatitthiyā paribbājakā etadavocuṃ –

『『Samaṇo, āvuso, gotamo sāvakānaṃ evaṃ dhammaṃ deseti – 『etha tumhe, bhikkhave, sabbaṃ dhammaṃ abhijānātha, sabbaṃ dhammaṃ abhiññāya viharathā』ti; mayampi kho, āvuso, sāvakānaṃ evaṃ dhammaṃ desema – 『etha tumhe, āvuso, sabbaṃ dhammaṃ abhijānātha, sabbaṃ dhammaṃ abhiññāya viharathā』ti. Idha no, āvuso, ko viseso ko adhippayāso kiṃ nānākaraṇaṃ samaṇassa vā gotamassa amhākaṃ vā, yadidaṃ dhammadesanāya vā dhammadesanaṃ anusāsaniyā vā anusāsani』』nti?

Atha kho te bhikkhū tesaṃ aññatitthiyānaṃ paribbājakānaṃ bhāsitaṃ neva abhinandiṃsu nappaṭikkosiṃsu. Anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamiṃsu – 『『bhagavato santike etassa bhāsitassa atthaṃ ājānissāmā』』ti.

Atha kho te bhikkhū sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ –

『『Idha mayaṃ, bhante, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pavisimhā. Tesaṃ no, bhante, amhākaṃ etadahosi – 『atippago kho tāva sāvatthiyaṃ piṇḍāya carituṃ; yaṃnūna mayaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyyāmā』ti. Atha kho mayaṃ, bhante, yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkamimhā; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodimhā. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdimhā. Ekamantaṃ nisinne kho, bhante, aññatitthiyā paribbājakā amhe etadavocuṃ –

『Samaṇo, āvuso, gotamo sāvakānaṃ evaṃ dhammaṃ deseti – etha tumhe, bhikkhave, sabbaṃ dhammaṃ abhijānātha, sabbaṃ dhammaṃ abhiññāya viharathāti; mayampi kho, āvuso, sāvakānaṃ evaṃ dhammaṃ desema – etha tumhe, āvuso, sabbaṃ dhammaṃ abhijānātha, sabbaṃ dhammaṃ abhiññāya viharathāti. Idha no, āvuso, ko viseso ko adhippayāso kiṃ nānākaraṇaṃ samaṇassa vā gotamassa amhākaṃ vā, yadidaṃ dhammadesanāya vā dhammadesanaṃ anusāsaniyā vā anusāsani』nti?

『『Atha kho mayaṃ, bhante, tesaṃ aññatitthiyānaṃ paribbājakānaṃ bhāsitaṃ neva abhinandimhā nappaṭikkosimhā. Anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamimhā – 『bhagavato santike etassa bhāsitassa atthaṃ ājānissāmā』』』ti.

『『Evaṃvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā – 『eko, āvuso, pañho eko uddeso ekaṃ veyyākaraṇaṃ, dve pañhā dve uddesā dve veyyākaraṇāni, tayo pañhā tayo uddesā tīṇi veyyākaraṇāni, cattāro pañhā cattāro uddesā cattāri veyyākaraṇāni, pañca pañhā pañcuddesā pañca veyyākaraṇāni, cha pañhā cha uddesā cha veyyākaraṇāni, satta pañhā sattuddesā satta veyyākaraṇāni, aṭṭha pañhā aṭṭhuddesā aṭṭha veyyākaraṇāni, nava pañhā navuddesā nava veyyākaraṇāni, dasa pañhā dasuddesā dasa veyyākaraṇānī』ti. Evaṃ puṭṭhā, bhikkhave, aññatitthiyā paribbājakā na ceva sampāyissanti, uttari ca vighātaṃ āpajjissanti. Taṃ kissa hetu? Yathā taṃ, bhikkhave, avisayasmiṃ. Nāhaṃ taṃ, bhikkhave, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yo imesaṃ pañhānaṃ veyyākaraṇena cittaṃ ārādheyya, aññatra tathāgatena vā tathāgatasāvakena vā ito vā pana sutvā.

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。當時，許多比丘在上午時分，穿好衣服，拿著缽與衣，進入舍衛城乞食。這些比丘想道："現在去舍衛城乞食還太早，我們不如去其他外道遊方者的園林。" 於是這些比丘去到其他外道遊方者的園林。到達后，與那些外道遊方者互相問候。互相寒暄、敘述值得記憶的談話之後，坐在一旁。那些外道遊方者對坐在一旁的比丘們如此說道： "賢友們，沙門喬答摩對弟子們這樣說法：'來吧，比丘們，你們要完全了知一切法，完全了知后安住。'賢友們，我們也對弟子們這樣說法：'來吧，賢友們，你們要完全了知一切法，完全了知后安住。'賢友們，在這裡沙門喬答摩與我們有什麼區別，有什麼特點，有什麼不同，也就是說在說法上有什麼不同，在教導上有什麼不同？" 那時，這些比丘對外道遊方者所說的既不隨喜也不反駁。不隨喜不反駁后，從座位起來離開，想著："我們將從世尊那裡瞭解這些話的含義。" 於是這些比丘在舍衛城乞食后，飯後回來，來到世尊所在之處。來到后，向世尊禮拜，然後坐在一旁。坐在一旁的這些比丘對世尊如此說道： "尊者，今天上午我們穿好衣服，拿著缽與衣，進入舍衛城乞食。我們想道：'現在去舍衛城乞食還太早，我們不如去其他外道遊方者的園林。'於是我們去到其他外道遊方者的園林。到達后，與那些外道遊方者互相問候。互相寒暄、敘述值得記憶的談話之後，坐在一旁。尊者，那些外道遊方者對我們如此說道： '賢友們，沙門喬答摩對弟子們這樣說法：來吧，比丘們，你們要完全了知一切法，完全了知后安住。賢友們，我們也對弟子們這樣說法：來吧，賢友們，你們要完全了知一切法，完全了知后安住。賢友們，在這裡沙門喬答摩與我們有什麼區別，有什麼特點，有什麼不同，也就是說在說法上有什麼不同，在教導上有什麼不同？' "尊者，我們對外道遊方者所說的既不隨喜也不反駁。不隨喜不反駁后，從座位起來離開，想著：'我們將從世尊那裡瞭解這些話的含義。'" "比丘們，對於這樣說的外道遊方者，應當這樣回答：'賢友們，一個問題一個指示一個解答，兩個問題兩個指示兩個解答，三個問題三個指示三個解答，四個問題四個指示四個解答，五個問題五個指示五個解答，六個問題六個指示六個解答，七個問題七個指示七個解答，八個問題八個指示八個解答，九個問題九個指示九個解答，十個問題十個指示十個解答。'比丘們，如果這樣問，外道遊方者們既不能回答，還會陷入更大的困擾。為什麼呢？因為這不是他們的境界。比丘們，我看不到在這包括天、魔、梵的世界，包括沙門、婆羅門、天、人的大眾中，除了如來或如來的弟子，或從這裡聽聞的人之外，誰能以回答這些問題使心滿意。"

『『『Eko pañho eko uddeso ekaṃ veyyākaraṇa』nti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Ekadhamme, bhikkhave, bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamasmiṃ ekadhamme? 『Sabbe sattā āhāraṭṭhitikā』 – imasmiṃ kho, bhikkhave, ekadhamme bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. 『Eko pañho eko uddeso ekaṃ veyyākaraṇa』nti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

『『『Dve pañhā dve uddesā dve veyyākaraṇānī』ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Dvīsu, bhikkhave, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamesu dvīsu? Nāme ca rūpe ca – imesu kho, bhikkhave, dvīsu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. 『Dve pañhā dve uddesā dve veyyākaraṇānī』ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

『『『Tayo pañhā tayo uddesā tīṇi veyyākaraṇānī』ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Tīsu, bhikkhave, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti . Katamesu tīsu? Tīsu vedanāsu – imesu kho, bhikkhave, tīsu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. 『Tayo pañhā tayo uddesā tīṇi veyyākaraṇānī』ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

『『『Cattāro pañhā cattāro uddesā cattāri veyyākaraṇānī』ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Catūsu , bhikkhave, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamesu catūsu? Catūsu āhāresu – imesu kho, bhikkhave, catūsu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. 『Cattāro pañhā cattāro uddesā cattāri veyyākaraṇānī』ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

『『『Pañca pañhā pañcuddesā pañca veyyākaraṇānī』ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Pañcasu, bhikkhave, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamesu pañcasu? Pañcasu upādānakkhandhesu – imesu kho, bhikkhave, pañcasu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti . 『Pañca pañhā pañcuddesā pañca veyyākaraṇānī』ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

『『『Cha pañhā cha uddesā cha veyyākaraṇānī』ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Chasu, bhikkhave, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamesu chasu? Chasu ajjhattikesu āyatanesu – imesu kho, bhikkhave, chasu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. 『Cha pañhā cha uddesā cha veyyākaraṇānī』ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

"所說'一個問題一個指示一個解答'，這是關於什麼而說的？比丘們，對於一法，比丘正確厭離、正確離染、正確解脫、正確見到邊際、正確證得義理，就能在現法中成為苦的終結者。是哪一法？'一切眾生依食而住'——比丘們，對於這一法，比丘正確厭離、正確離染、正確解脫、正確見到邊際、正確證得義理，就能在現法中成為苦的終結者。這就是為什麼說'一個問題一個指示一個解答'。 "所說'兩個問題兩個指示兩個解答'，這是關於什麼而說的？比丘們，對於二法，比丘正確厭離、正確離染、正確解脫、正確見到邊際、正確證得義理，就能在現法中成為苦的終結者。是哪二法？名與色——比丘們，對於這二法，比丘正確厭離、正確離染、正確解脫、正確見到邊際、正確證得義理，就能在現法中成為苦的終結者。這就是為什麼說'兩個問題兩個指示兩個解答'。 "所說'三個問題三個指示三個解答'，這是關於什麼而說的？比丘們，對於三法，比丘正確厭離、正確離染、正確解脫、正確見到邊際、正確證得義理，就能在現法中成為苦的終結者。是哪三法？三受——比丘們，對於這三法，比丘正確厭離、正確離染、正確解脫、正確見到邊際、正確證得義理，就能在現法中成為苦的終結者。這就是為什麼說'三個問題三個指示三個解答'。 "所說'四個問題四個指示四個解答'，這是關於什麼而說的？比丘們，對於四法，比丘正確厭離、正確離染、正確解脫、正確見到邊際、正確證得義理，就能在現法中成為苦的終結者。是哪四法？四食——比丘們，對於這四法，比丘正確厭離、正確離染、正確解脫、正確見到邊際、正確證得義理，就能在現法中成為苦的終結者。這就是為什麼說'四個問題四個指示四個解答'。 "所說'五個問題五個指示五個解答'，這是關於什麼而說的？比丘們，對於五法，比丘正確厭離、正確離染、正確解脫、正確見到邊際、正確證得義理，就能在現法中成為苦的終結者。是哪五法？五取蘊——比丘們，對於這五法，比丘正確厭離、正確離染、正確解脫、正確見到邊際、正確證得義理，就能在現法中成為苦的終結者。這就是為什麼說'五個問題五個指示五個解答'。 "所說'六個問題六個指示六個解答'，這是關於什麼而說的？比丘們，對於六法，比丘正確厭離、正確離染、正確解脫、正確見到邊際、正確證得義理，就能在現法中成為苦的終結者。是哪六法？六內處——比丘們，對於這六法，比丘正確厭離、正確離染、正確解脫、正確見到邊際、正確證得義理，就能在現法中成為苦的終結者。這就是為什麼說'六個問題六個指示六個解答'。

『『『Satta pañhā sattuddesā satta veyyākaraṇānī』ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Sattasu, bhikkhave, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamesu sattasu? Sattasu viññāṇaṭṭhitīsu – imesu kho, bhikkhave, sattasu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. 『Satta pañhā sattuddesā satta veyyākaraṇānī』ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

『『『Aṭṭha pañhā aṭṭhuddesā aṭṭha veyyākaraṇānī』ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Aṭṭhasu, bhikkhave , dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamesu aṭṭhasu? Aṭṭhasu lokadhammesu – imesu kho, bhikkhave, aṭṭhasu dhammesu bhikkhu sammā nibbindamāno…pe… dukkhassantakaro hoti. 『Aṭṭha pañhā aṭṭhuddesā aṭṭha veyyākaraṇānī』ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

『『『Nava pañhā navuddesā nava veyyākaraṇānī』ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Navasu, bhikkhave, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamesu navasu? Navasu sattāvāsesu – imesu kho, bhikkhave, navasu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. 『Nava pañhā navuddesā nava veyyākaraṇānī』ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

『『『Dasa pañhā dasuddesā dasa veyyākaraṇānī』ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Dasasu, bhikkhave, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamesu dasasu? Dasasu akusalesu kammapathesu – imesu kho, bhikkhave, dasasu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti . 『Dasa pañhā dasuddesā dasa veyyākaraṇānī』ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vutta』』nti. Sattamaṃ.

Dutiyamahāpañhāsuttaṃ

"所說'七個問題七個指示七個解答'，這是關於什麼而說的？比丘們，對於七法，比丘正確厭離、正確離染、正確解脫、正確見到邊際、正確證得義理，就能在現法中成為苦的終結者。是哪七法？七識住——比丘們，對於這七法，比丘正確厭離、正確離染、正確解脫、正確見到邊際、正確證得義理，就能在現法中成為苦的終結者。這就是為什麼說'七個問題七個指示七個解答'。 "所說'八個問題八個指示八個解答'，這是關於什麼而說的？比丘們，對於八法，比丘正確厭離、正確離染、正確解脫、正確見到邊際、正確證得義理，就能在現法中成為苦的終結者。是哪八法？八世間法——比丘們，對於這八法，比丘正確厭離...成為苦的終結者。這就是為什麼說'八個問題八個指示八個解答'。 "所說'九個問題九個指示九個解答'，這是關於什麼而說的？比丘們，對於九法，比丘正確厭離、正確離染、正確解脫、正確見到邊際、正確證得義理，就能在現法中成為苦的終結者。是哪九法？九有情居——比丘們，對於這九法，比丘正確厭離、正確離染、正確解脫、正確見到邊際、正確證得義理，就能在現法中成為苦的終結者。這就是為什麼說'九個問題九個指示九個解答'。 "所說'十個問題十個指示十個解答'，這是關於什麼而說的？比丘們，對於十法，比丘正確厭離、正確離染、正確解脫、正確見到邊際、正確證得義理，就能在現法中成為苦的終結者。是哪十法？十不善業道——比丘們，對於這十法，比丘正確厭離、正確離染、正確解脫、正確見到邊際、正確證得義理，就能在現法中成為苦的終結者。這就是為什麼說'十個問題十個指示十個解答'。"第七經。 8. 第二大問經

Ekaṃ samayaṃ bhagavā kajaṅgalāyaṃ viharati veḷuvane. Atha kho sambahulā kajaṅgalakā upāsakā yena kajaṅgalikā bhikkhunī tenupasaṅkamiṃsu; upasaṅkamitvā kajaṅgalikaṃ bhikkhuniṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho kajaṅgalakā upāsakā kajaṅgalikaṃ bhikkhuniṃ etadavocuṃ –

『『Vuttamidaṃ, ayye, bhagavatā mahāpañhesu – 『eko pañho eko uddeso ekaṃ veyyākaraṇaṃ, dve pañhā dve uddesā dve veyyākaraṇāni, tayo pañhā tayo uddesā tīṇi veyyākaraṇāni, cattāro pañhā cattāro uddesā cattāri veyyākaraṇāni, pañca pañhā pañcuddesā pañca veyyākaraṇāni, cha pañhā cha uddesā cha veyyākaraṇāni, satta pañhā sattuddesā satta veyyākaraṇāni, aṭṭha pañhā aṭṭhuddesā aṭṭha veyyākaraṇāni, nava pañhā navuddesā nava veyyākaraṇāni, dasa pañhā dasuddesā dasa veyyākaraṇānī』ti. Imassa nu kho, ayye, bhagavatā saṃkhittena bhāsitassa kathaṃ vitthārena attho daṭṭhabbo』』ti?

『『Na kho panetaṃ, āvuso, bhagavato sammukhā sutaṃ sammukhā paṭiggahitaṃ, napi manobhāvanīyānaṃ bhikkhūnaṃ sammukhā sutaṃ sammukhā paṭiggahitaṃ; api ca, yathā mettha khāyati taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī』』ti. 『『Evaṃ, ayye』』ti, kho kajaṅgalakā upāsakā kajaṅgalikāya bhikkhuniyā paccassosuṃ. Kajaṅgalikā bhikkhunī etadavoca –

『『『Eko pañho eko uddeso ekaṃ veyyākaraṇa』nti, iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Ekadhamme, āvuso, bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamasmiṃ ekadhamme? Sabbe sattā āhāraṭṭhitikā – imasmiṃ kho, āvuso, ekadhamme bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. 『Eko pañho eko uddeso ekaṃ veyyākaraṇanti, iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.

『『『Dve pañhā dve uddesā dve veyyākaraṇānī』ti iti, kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Dvīsu, āvuso, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamesu dvīsu? Nāme ca rūpe ca…pe… katamesu tīsu? Tīsu vedanāsu – imesu kho, āvuso, tīsu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. 『Tayo pañhā tayo uddesā tīṇi veyyākaraṇānī』ti, iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.

『『『Cattāro pañhā cattāro uddesā cattāri veyyākaraṇānī』ti, iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Catūsu, āvuso, dhammesu bhikkhu sammā subhāvitacitto sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamesu catūsu? Catūsu satipaṭṭhānesu – imesu kho, āvuso, catūsu dhammesu bhikkhu sammā subhāvitacitto sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. 『Cattāro pañhā cattāro uddesā cattāri veyyākaraṇānī』ti, iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.

『『『Pañca pañhā pañcuddesā pañca veyyākaraṇānī』ti, iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Pañcasu, āvuso, dhammesu bhikkhu sammā subhāvitacitto sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamesu pañcasu? Pañcasu indriyesu…pe… katamesu chasu? Chasu nissaraṇīyāsu dhātūsu…pe… katamesu sattasu? Sattasu bojjhaṅgesu…pe… katamesu aṭṭhasu? Aṭṭhasu ariyaaṭṭhaṅgikamaggesu – imesu kho, āvuso, aṭṭhasu dhammesu bhikkhu sammā subhāvitacitto sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. 『Aṭṭha pañhā aṭṭhuddesā aṭṭha veyyākaraṇānī』ti, iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.

一時，世尊住在迦阇伽羅的竹林。當時，許多迦阇伽羅的優婆塞來到迦阇伽羅比丘尼所在之處。來到后，向迦阇伽羅比丘尼禮拜，然後坐在一旁。坐在一旁的迦阇伽羅優婆塞們對迦阇伽羅比丘尼如此說道： "尊者，世尊在大問中這樣說：'一個問題一個指示一個解答，兩個問題兩個指示兩個解答，三個問題三個指示三個解答，四個問題四個指示四個解答，五個問題五個指示五個解答，六個問題六個指示六個解答，七個問題七個指示七個解答，八個問題八個指示八個解答，九個問題九個指示九個解答，十個問題十個指示十個解答。'尊者，這個世尊簡要所說的意義應當如何詳細理解？" "賢友們，我沒有親自從世尊那裡聽聞和領受，也沒有親自從可敬的比丘們那裡聽聞和領受；但是，就我所理解的，請聽我說，好好作意，我將為你們解說。""是的，尊者。"迦阇伽羅優婆塞們回答迦阇伽羅比丘尼。迦阇伽羅比丘尼如此說道： "世尊所說'一個問題一個指示一個解答'，這是關於什麼而說的？賢友們，對於一法，比丘正確厭離、正確離染、正確解脫、正確見到邊際、正確證得義理，就能在現法中成為苦的終結者。是哪一法？一切眾生依食而住——賢友們，對於這一法，比丘正確厭離、正確離染、正確解脫、正確見到邊際、正確證得義理，就能在現法中成為苦的終結者。這就是為什麼世尊說'一個問題一個指示一個解答'。 "世尊所說'兩個問題兩個指示兩個解答'，這是關於什麼而說的？賢友們，對於二法，比丘正確厭離、正確離染、正確解脫、正確見到邊際、正確證得義理，就能在現法中成為苦的終結者。是哪二法？名與色...是哪三法？三受——賢友們，對於這三法，比丘正確厭離、正確離染、正確解脫、正確見到邊際、正確證得義理，就能在現法中成為苦的終結者。這就是為什麼世尊說'三個問題三個指示三個解答'。 "世尊所說'四個問題四個指示四個解答'，這是關於什麼而說的？賢友們，對於四法，比丘心正確善修、正確見到邊際、正確證得義理，就能在現法中成為苦的終結者。是哪四法？四念處——賢友們，對於這四法，比丘心正確善修、正確見到邊際、正確證得義理，就能在現法中成為苦的終結者。這就是為什麼世尊說'四個問題四個指示四個解答'。 "世尊所說'五個問題五個指示五個解答'，這是關於什麼而說的？賢友們，對於五法，比丘心正確善修、正確見到邊際、正確證得義理，就能在現法中成為苦的終結者。是哪五法？五根...是哪六法？六出離界...是哪七法？七覺支...是哪八法？八聖道支——賢友們，對於這八法，比丘心正確善修、正確見到邊際、正確證得義理，就能在現法中成為苦的終結者。這就是為什麼世尊說'八個問題八個指示八個解答'。

『『『Nava pañhā navuddesā nava veyyākaraṇānī』ti, iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Navasu, āvuso, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamesu navasu? Navasu sattāvāsesu – imesu kho, āvuso, navasu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. 『Nava pañhā navuddesā nava veyyākaraṇānī』ti, iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.

『『『Dasa pañhā dasuddesā dasa veyyākaraṇānī』ti, iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Dasasu, āvuso, dhammesu bhikkhu sammā subhāvitacitto sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamesu dasasu? Dasasu kusalesu kammapathesu – imesu kho, āvuso, dasasu dhammesu bhikkhu sammā subhāvitacitto sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. 『Dasa pañhā dasuddesā dasa veyyākaraṇānī』ti, iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.

『『Iti kho, āvuso, yaṃ taṃ vuttaṃ bhagavatā saṃkhittena bhāsitāsu mahāpañhāsu – 『eko pañho eko uddeso ekaṃ veyyākaraṇaṃ…pe… dasa pañhā dasuddesā dasa veyyākaraṇānī』ti, imassa kho ahaṃ, āvuso, bhagavatā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmi. Ākaṅkhamānā ca pana tumhe, āvuso, bhagavantaññeva upasaṅkamitvā etamatthaṃ paṭipuccheyyātha. Yathā vo [yathā kho (ka.), yathā no (bahūsu) a. ni. 10.115, 172 pana pāṭhabhedo natthi] bhagavā byākaroti tathā naṃ dhāreyyāthā』』ti. 『『Evaṃ, ayye』』ti kho kajaṅgalakā upāsakā kajaṅgalikāya kho bhikkhuniyā bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā kajaṅgalikaṃ bhikkhuniṃ abhivādetvā padakkhiṇaṃ katvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho kajaṅgalakā upāsakā yāvatako ahosi kajaṅgalikāya bhikkhuniyā saddhiṃ kathāsallāpo, taṃ sabbaṃ bhagavato ārocesuṃ.

『『Sādhu sādhu, gahapatayo! Paṇḍitā, gahapatayo, kajaṅgalikā bhikkhunī. Mahāpaññā, gahapatayo, kajaṅgalikā bhikkhunī. Mañcepi tumhe, gahapatayo, upasaṅkamitvā etamatthaṃ paṭipuccheyyātha, ahampi cetaṃ evamevaṃ [evameva (ka.) ma. ni. 1.205 passitabbaṃ] byākareyyaṃ yathā taṃ kajaṅgalikāya bhikkhuniyā byākataṃ. Eso ceva tassa [eso cevetassa (ma. ni. 1.205)] attho. Evañca naṃ dhāreyyāthā』』ti. Aṭṭhamaṃ.

Paṭhamakosalasuttaṃ

"世尊所說'九個問題九個指示九個解答'，這是關於什麼而說的？賢友們，對於九法，比丘正確厭離、正確離染、正確解脫、正確見到邊際、正確證得義理，就能在現法中成為苦的終結者。是哪九法？九有情居——賢友們，對於這九法，比丘正確厭離、正確離染、正確解脫、正確見到邊際、正確證得義理，就能在現法中成為苦的終結者。這就是為什麼世尊說'九個問題九個指示九個解答'。 "世尊所說'十個問題十個指示十個解答'，這是關於什麼而說的？賢友們，對於十法，比丘心正確善修、正確見到邊際、正確證得義理，就能在現法中成為苦的終結者。是哪十法？十善業道——賢友們，對於這十法，比丘心正確善修、正確見到邊際、正確證得義理，就能在現法中成為苦的終結者。這就是為什麼世尊說'十個問題十個指示十個解答'。 "賢友們，這就是世尊在大問中簡要所說的'一個問題一個指示一個解答...十個問題十個指示十個解答'，我就是這樣理解其詳細含義。賢友們，如果你們想要，可以去請教世尊這個意義。世尊如何解答，你們就那樣受持。""是的，尊者。"迦阇伽羅優婆塞們對迦阇伽羅比丘尼的話隨喜讚歎后，從座位起來，向迦阇伽羅比丘尼禮拜，右繞后離去，來到世尊所在之處。來到后，向世尊禮拜，然後坐在一旁。坐在一旁的迦阇伽羅優婆塞們將與迦阇伽羅比丘尼的全部對話告訴世尊。 "很好，很好，居士們！迦阇伽羅比丘尼是智者，居士們！迦阇伽羅比丘尼具有大智慧，居士們！如果你們來問我這個意義，我也會像迦阇伽羅比丘尼那樣解答。這就是它的含義，你們就這樣受持。"第八經。 9. 第一憍薩羅經

『『Yāvatā, bhikkhave, kāsikosalā, yāvatā rañño pasenadissa kosalassa vijitaṃ [vijite (sī. ka.)], rājā tattha pasenadi kosalo aggamakkhāyati. Raññopi kho, bhikkhave, pasenadissa kosalassa attheva aññathattaṃ atthi vipariṇāmo. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. Tasmiṃ nibbindanto agge virajjati, pageva hīnasmiṃ.

『『Yāvatā, bhikkhave, candimasūriyā pariharanti disā bhanti virocamānā, tāva sahassadhā loko. Tasmiṃ sahassadhā loke sahassaṃ candānaṃ sahassaṃ sūriyānaṃ [suriyānaṃ (sī. syā. kaṃ. pī.)] sahassaṃ sinerupabbatarājānaṃ sahassaṃ jambudīpānaṃ sahassaṃ aparagoyānānaṃ sahassaṃ uttarakurūnaṃ sahassaṃ pubbavidehānaṃ cattāri mahāsamuddasahassāni cattāri mahārājasahassāni sahassaṃ cātumahārājikānaṃ sahassaṃ tāvatiṃsānaṃ sahassaṃ yāmānaṃ sahassaṃ tusitānaṃ sahassaṃ nimmānaratīnaṃ sahassaṃ paranimmitavasavattīnaṃ sahassaṃ brahmalokānaṃ. Yāvatā, bhikkhave, sahassī lokadhātu, mahābrahmā tattha aggamakkhāyati. Mahābrahmunopi kho, bhikkhave, attheva aññathattaṃ atthi vipariṇāmo. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. Tasmiṃ nibbindanto agge virajjati, pageva hīnasmiṃ.

『『Hoti so, bhikkhave, samayo yaṃ ayaṃ loko saṃvaṭṭati. Saṃvaṭṭamāne, bhikkhave, loke yebhuyyena sattā ābhassarasaṃvattanikā [ābhassaravattanikā (sī. syā.)] bhavanti. Te tattha honti manomayā pītibhakkhā sayaṃpabhā antalikkhecarā subhaṭṭhāyino ciraṃ dīghamaddhānaṃ tiṭṭhanti. Saṃvaṭṭamāne, bhikkhave, loke ābhassarā devā aggamakkhāyanti. Ābhassarānampi kho, bhikkhave, devānaṃ attheva aññathattaṃ atthi vipariṇāmo. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati . Tasmiṃ nibbindanto agge virajjati, pageva hīnasmiṃ.

[a. ni. 10.25] 『『Dasayimāni, bhikkhave, kasiṇāyatanāni. Katamāni dasa? Pathavīkasiṇameko sañjānāti uddhaṃ adho tiriyaṃ advayaṃ appamāṇaṃ; āpokasiṇameko sañjānāti…pe… tejokasiṇameko sañjānāti… vāyokasiṇameko sañjānāti… nīlakasiṇameko sañjānāti… pītakasiṇameko sañjānāti… lohitakasiṇameko sañjānāti… odātakasiṇameko sañjānāti… ākāsakasiṇameko sañjānāti… viññāṇakasiṇameko sañjānāti uddhaṃ adho tiriyaṃ advayaṃ appamāṇaṃ. Imāni kho, bhikkhave, dasa kasiṇāyatanāni.

『『Etadaggaṃ, bhikkhave, imesaṃ dasannaṃ kasiṇāyatanānaṃ yadidaṃ viññāṇakasiṇaṃ eko sañjānāti uddhaṃ adho tiriyaṃ advayaṃ appamāṇaṃ. Evaṃsaññinopi kho, bhikkhave, santi sattā. Evaṃsaññīnampi kho, bhikkhave, sattānaṃ attheva aññathattaṃ atthi vipariṇāmo. Evaṃ passaṃ , bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. Tasmiṃ nibbindanto agge virajjati, pageva hīnasmiṃ.

[dī. ni. 3.338, 358; a. ni.

"比丘們，凡是迦尸國和憍薩羅國的範圍，凡是憍薩羅國王波斯匿的統治領地，在那裡波斯匿王被稱為最高。比丘們，即使是憍薩羅國王波斯匿也有變異、有改變。比丘們，多聞聖弟子見到這樣就對此厭離。對此厭離就對最高者離染，何況低劣者。 "比丘們，日月所環繞照耀的範圍，是千重世界。在那千重世界中有千個月亮、千個太陽、千個須彌山王、千個閻浮提、千個西牛賀洲、千個北俱盧洲、千個東毗提訶、四千大海、四千大王、千個四大王天、千個三十三天、千個夜摩天、千個兜率天、千個化樂天、千個他化自在天、千個梵世。比丘們，在這千世界中，大梵天被稱為最高。比丘們，即使是大梵天也有變異、有改變。比丘們，多聞聖弟子見到這樣就對此厭離。對此厭離就對最高者離染，何況低劣者。 "比丘們，有這樣的時候，這個世界會壞滅。比丘們，當世界壞滅時，眾生大多轉生到光音天。他們在那裡是意生、以喜為食、自身發光、飛行空中、安住于凈妙、長久住世。比丘們，當世界壞滅時，光音天被稱為最高。比丘們，即使是光音天的天人也有變異、有改變。比丘們，多聞聖弟子見到這樣就對此厭離。對此厭離就對最高者離染，何況低劣者。 "比丘們，這十種遍處。是哪十種？某人知道地遍，上下四方無二無量；某人知道水遍...火遍...風遍...青遍...黃遍...赤遍...白遍...空遍...某人知道識遍，上下四方無二無量。比丘們，這就是十種遍處。 "比丘們，這十種遍處中最高的是某人知道識遍，上下四方無二無量。比丘們，有這樣想的眾生存在。比丘們，即使是這樣想的眾生也有變異、有改變。比丘們，多聞聖弟子見到這樣就對此厭離。對此厭離就對最高者離染，何況低劣者。

8.64] 『『Aṭṭhimāni, bhikkhave, abhibhāyatanāni. Katamāni aṭṭha? Ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni; 『tāni abhibhuyya jānāmi passāmī』ti, evaṃsaññī hoti. Idaṃ paṭhamaṃ abhibhāyatanaṃ.

『『Ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni; 『tāni abhibhuyya jānāmi passāmī』ti, evaṃsaññī hoti. Idaṃ dutiyaṃ abhibhāyatanaṃ.

『『Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni; 『tāni abhibhuyya jānāmi passāmī』ti, evaṃsaññī hoti. Idaṃ tatiyaṃ abhibhāyatanaṃ.

『『Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni; 『tāni abhibhuyya jānāmi passāmī』ti, evaṃsaññī hoti. Idaṃ catutthaṃ abhibhāyatanaṃ.

『『Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni. Seyyathāpi nāma umāpupphaṃ nīlaṃ nīlavaṇṇaṃ nīlanidassanaṃ nīlanibhāsaṃ, seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ nīlaṃ nīlavaṇṇaṃ nīlanidassanaṃ nīlanibhāsaṃ; evamevaṃ ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni; 『tāni abhibhuyya jānāmi passāmī』ti, evaṃsaññī hoti. Idaṃ pañcamaṃ abhibhāyatanaṃ.

『『Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni. Seyyathāpi nāma kaṇikārapupphaṃ pītaṃ pītavaṇṇaṃ pītanidassanaṃ pītanibhāsaṃ, seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ pītaṃ pītavaṇṇaṃ pītanidassanaṃ pītanibhāsaṃ; evamevaṃ ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni; 『tāni abhibhuyya jānāmi passāmī』ti, evaṃsaññī hoti. Idaṃ chaṭṭhaṃ abhibhāyatanaṃ.

『『Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni. Seyyathāpi nāma bandhujīvakapupphaṃ lohitakaṃ lohitakavaṇṇaṃ lohitakanidassanaṃ lohitakanibhāsaṃ, seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ lohitakaṃ lohitakavaṇṇaṃ lohitakanidassanaṃ lohitakanibhāsaṃ; evamevaṃ ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni; 『tāni abhibhuyya jānāmi passāmī』ti, evaṃsaññī hoti. Idaṃ sattamaṃ abhibhāyatanaṃ.

『『Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni. Seyyathāpi nāma osadhitārakā odātā odātavaṇṇā odātanidassanā odātanibhāsā, seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ odātaṃ odātavaṇṇaṃ odātanidassanaṃ odātanibhāsaṃ; evamevaṃ ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni; 『tāni abhibhuyya jānāmi passāmī』ti, evaṃsaññī hoti. Idaṃ aṭṭhamaṃ abhibhāyatanaṃ. Imāni kho, bhikkhave, aṭṭha abhibhāyatanāni.

『『Etadaggaṃ, bhikkhave, imesaṃ aṭṭhannaṃ abhibhāyatanānaṃ yadidaṃ ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni; 『tāni abhibhuyya jānāmi passāmī』ti, evaṃsaññī hoti. Evaṃsaññinopi kho, bhikkhave, santi sattā. Evaṃsaññīnampi kho, bhikkhave, sattānaṃ attheva aññathattaṃ atthi vipariṇāmo. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. Tasmiṃ nibbindanto agge virajjati, pageva hīnasmiṃ.

『『Catasso imā, bhikkhave, paṭipadā. Katamā catasso? Dukkhā paṭipadā dandhābhiññā, dukkhā paṭipadā khippābhiññā, sukhā paṭipadā dandhābhiññā, sukhā paṭipadā khippābhiññā – imā kho, bhikkhave, catasso paṭipadā.

『『Etadaggaṃ, bhikkhave, imāsaṃ catunnaṃ paṭipadānaṃ yadidaṃ sukhā paṭipadā khippābhiññā. Evaṃpaṭipannāpi kho, bhikkhave, santi sattā. Evaṃpaṭipannānampi kho, bhikkhave, sattānaṃ attheva aññathattaṃ atthi vipariṇāmo. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. Tasmiṃ nibbindanto agge virajjati, pageva hīnasmiṃ.

"比丘們，這是八種勝處。是哪八種？內有色想的人見外部有限的美色丑色；'我勝知、見到那些'，產生這樣的想。這是第一勝處。 "內有色想的人見外部無量的美色丑色；'我勝知、見到那些'，產生這樣的想。這是第二勝處。 "內無色想的人見外部有限的美色丑色；'我勝知、見到那些'，產生這樣的想。這是第三勝處。 "內無色想的人見外部無量的美色丑色；'我勝知、見到那些'，產生這樣的想。這是第四勝處。 "內無色想的人見外部青色、青色調、青色相、青色光。就像亞麻花是青色、青色調、青色相、青色光，或者像波羅奈雙面磨光的布是青色、青色調、青色相、青色光；同樣地，內無色想的人見外部青色、青色調、青色相、青色光；'我勝知、見到那些'，產生這樣的想。這是第五勝處。 "內無色想的人見外部黃色、黃色調、黃色相、黃色光。就像訶梨勒花是黃色、黃色調、黃色相、黃色光，或者像波羅奈雙面磨光的布是黃色、黃色調、黃色相、黃色光；同樣地，內無色想的人見外部黃色、黃色調、黃色相、黃色光；'我勝知、見到那些'，產生這樣的想。這是第六勝處。 "內無色想的人見外部赤色、赤色調、赤色相、赤色光。就像盤頭花是赤色、赤色調、赤色相、赤色光，或者像波羅奈雙面磨光的布是赤色、赤色調、赤色相、赤色光；同樣地，內無色想的人見外部赤色、赤色調、赤色相、赤色光；'我勝知、見到那些'，產生這樣的想。這是第七勝處。 "內無色想的人見外部白色、白色調、白色相、白色光。就像晨星是白色、白色調、白色相、白色光，或者像波羅奈雙面磨光的布是白色、白色調、白色相、白色光；同樣地，內無色想的人見外部白色、白色調、白色相、白色光；'我勝知、見到那些'，產生這樣的想。這是第八勝處。比丘們，這就是八種勝處。 "比丘們，這八種勝處中最高的是內無色想的人見外部白色、白色調、白色相、白色光；'我勝知、見到那些'，產生這樣的想。比丘們，有這樣想的眾生存在。比丘們，即使是這樣想的眾生也有變異、有改變。比丘們，多聞聖見到這樣就對此厭離。對此厭離就對最高者離染，何況低劣者。 "比丘們，這四種道路。是哪四種？苦遲通，苦速通，樂遲通，樂速通——比丘們，這就是四種道路。 "比丘們，這四種道路中最高的是樂速通。比丘們，有這樣修行的眾生存在。比丘們，即使是這樣修行的眾生也有變異、有改變。比丘們，多聞聖見到這樣就對此厭離。對此厭離就對最高者離染，何況低劣者。

『『Catasso imā, bhikkhave, saññā. Katamā catasso? Parittameko sañjānāti, mahaggatameko sañjānāti, appamāṇameko sañjānāti, 『natthi kiñcī』ti ākiñcaññāyatanameko sañjānāti – imā kho, bhikkhave, catasso saññā.

『『Etadaggaṃ, bhikkhave, imāsaṃ catunnaṃ saññānaṃ yadidaṃ 『natthi kiñcī』ti ākiñcaññāyatanameko sañjānāti. Evaṃsaññinopi kho, bhikkhave, santi sattā. Evaṃsaññīnampi kho, bhikkhave, sattānaṃ attheva aññathattaṃ atthi vipariṇāmo. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. Tasmiṃ nibbindanto agge virajjati, pageva hīnasmiṃ.

『『Etadaggaṃ , bhikkhave, bāhirakānaṃ diṭṭhigatānaṃ yadidaṃ 『no cassaṃ, no ca me siyā, na bhavissāmi, na me bhavissatī』ti. Evaṃdiṭṭhino, bhikkhave , etaṃ pāṭikaṅkhaṃ – 『yā cāyaṃ bhave appaṭikulyatā, sā cassa na bhavissati; yā cāyaṃ bhavanirodhe pāṭikulyatā, sā cassa na bhavissatī』ti. Evaṃdiṭṭhinopi kho, bhikkhave, santi sattā. Evaṃdiṭṭhīnampi kho, bhikkhave, sattānaṃ attheva aññathattaṃ atthi vipariṇāmo. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. Tasmiṃ nibbindanto agge virajjati, pageva hīnasmiṃ.

『『Santi, bhikkhave, eke samaṇabrāhmaṇā paramatthavisuddhiṃ paññāpenti. Etadaggaṃ, bhikkhave, paramatthavisuddhiṃ paññāpentānaṃ yadidaṃ sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. Te tadabhiññāya tassa sacchikiriyāya dhammaṃ desenti. Evaṃvādinopi kho, bhikkhave, santi sattā. Evaṃvādīnampi kho, bhikkhave, sattānaṃ attheva aññathattaṃ atthi vipariṇāmo. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. Tasmiṃ nibbindanto agge virajjati, pageva hīnasmiṃ.

『『Santi, bhikkhave, eke samaṇabrāhmaṇā paramadiṭṭhadhammanibbānaṃ paññāpenti. Etadaggaṃ, bhikkhave, paramadiṭṭhadhammanibbānaṃ paññāpentānaṃ yadidaṃ channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādā vimokkho. Evaṃvādiṃ kho maṃ, bhikkhave, evamakkhāyiṃ eke samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti – 『samaṇo gotamo na kāmānaṃ pariññaṃ paññāpeti, na rūpānaṃ pariññaṃ paññāpeti, na vedanānaṃ pariññaṃ paññāpetī』ti. Kāmānañcāhaṃ , bhikkhave, pariññaṃ paññāpemi, rūpānañca pariññaṃ paññāpemi, vedanānañca pariññaṃ paññāpemi, diṭṭheva dhamme nicchāto nibbuto sītibhūto anupādā parinibbānaṃ paññāpemī』』ti. Navamaṃ.

Dutiyakosalasuttaṃ

"比丘們，這四種想。是哪四種？某人知小，某人知大，某人知無量，某人知'無所有'的無所有處——比丘們，這就是四種想。 "比丘們，這四種想中最高的是某人知'無所有'的無所有處。比丘們，有這樣想的眾生存在。比丘們，即使是這樣想的眾生也有變異、有改變。比丘們，多聞聖弟子見到這樣就對此厭離。對此厭離就對最高者離染，何況低劣者。 "比丘們，外道見解中最高的是'我不應有，我所不應有，我將不會有，我所將不會有'。比丘們，持這樣見解的人，可以期待：'他對有的不厭惡會消失，對有的滅的厭惡也會消失'。比丘們，有這樣見解的眾生存在。比丘們，即使是這樣見解的眾生也有變異、有改變。比丘們，多聞聖弟子見到這樣就對此厭離。對此厭離就對最高者離染，何況低劣者。 "比丘們，有些沙門婆羅門宣說最上清凈。比丘們，在宣說最上清凈者中最高的是完全超越無所有處，證得非想非非想處而住。他們教導法使人證知、實現這個。比丘們，有這樣說的眾生存在。比丘們，即使是這樣說的眾生也有變異、有改變。比丘們，多聞聖弟子見到這樣就對此厭離。對此厭離就對最高者離染，何況低劣者。 "比丘們，有些沙門婆羅門宣說最上現法涅槃。比丘們，在宣說最上現法涅槃者中最高的是如實知道六觸處的生起、滅沒、味著、過患、出離后的無取解脫。比丘們，有些沙門婆羅門以虛妄不實誹謗我說：'沙門喬達摩不宣說對欲的遍知，不宣說對色的遍知，不宣說對受的遍知。'比丘們，我宣說對欲的遍知，宣說對色的遍知，宣說對受的遍知，宣說在現法中無飢渴、寂滅、清涼、無取的般涅槃。"第九經。 10. 第二憍薩羅經

Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena rājā pasenadi kosalo uyyodhikā nivatto hoti vijitasaṅgāmo laddhādhippāyo. Atha kho rājā pasenadi kosalo yena ārāmo tena pāyāsi. Yāvatikā yānassa bhūmi, yānena gantvā yānā paccorohitvā pattikova ārāmaṃ pāvisi. Tena kho pana samayena sambahulā bhikkhū abbhokāse caṅkamanti. Atha kho rājā pasenadi kosalo yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca – 『『kahaṃ nu kho, bhante, bhagavā etarahi viharati arahaṃ sammāsambuddho. Dassanakāmā hi mayaṃ, bhante, taṃ bhagavantaṃ arahantaṃ sammāsambuddha』』nti. 『『Eso, mahārāja, vihāro saṃvutadvāro. Tena appasaddo upasaṅkamitvā ataramāno ālindaṃ pavisitvā ukkāsitvā aggaḷaṃ ākoṭehi; vivarissati te bhagavā dvāra』』nti.

Atha kho rājā pasenadi kosalo yena so vihāro saṃvutadvāro, tena appasaddo upasaṅkamitvā ataramāno ālindaṃ pavisitvā ukkāsitvā aggaḷaṃ ākoṭesi. Vivari bhagavā dvāraṃ. Atha kho rājā pasenadi kosalo vihāraṃ pavisitvā bhagavato pādesu sirasā nipatitvā bhagavato pādāni mukhena ca paricumbati pāṇīhi ca parisambāhati nāmañca sāveti – 『『rājāhaṃ, bhante, pasenadi kosalo; rājāhaṃ, bhante , pasenadi kosalo』』ti.

『『Kaṃ pana tvaṃ, mahārāja, atthavasaṃ sampassamāno imasmiṃ sarīre evarūpaṃ paramanipaccakāraṃ karosi, mettūpahāraṃ upadaṃsesī』』ti? 『『Kataññutaṃ kho ahaṃ, bhante, kataveditaṃ sampassamāno bhagavati evarūpaṃ paramanipaccakāraṃ karomi, mettūpahāraṃ upadaṃsemi.

『『Bhagavā hi, bhante, bahujanahitāya paṭipanno bahujanasukhāya bahuno janassa ariye ñāye patiṭṭhāpitā yadidaṃ kalyāṇadhammatāya kusaladhammatāya. Yampi, bhante, bhagavā bahujanahitāya paṭipanno bahujanasukhāya bahuno janassa ariye ñāye patiṭṭhāpitā yadidaṃ kalyāṇadhammatāya kusaladhammatāya, idampi kho ahaṃ, bhante, atthavasaṃ sampassamāno bhagavati evarūpaṃ paramanipaccakāraṃ karomi, mettūpahāraṃ upadaṃsemi.

『『Puna caparaṃ, bhante, bhagavā sīlavā vuddhasīlo ariyasīlo kusalasīlo kusalasīlena samannāgato. Yampi, bhante, bhagavā sīlavā vuddhasīlo ariyasīlo kusalasīlo kusalasīlena samannāgato, idampi kho ahaṃ, bhante, atthavasaṃ sampassamāno bhagavati evarūpaṃ paramanipaccakāraṃ karomi, mettūpahāraṃ upadaṃsemi.

『『Puna caparaṃ, bhante, bhagavā dīgharattaṃ āraññiko, araññavanapatthāni pantāni senāsanāni paṭisevati. Yampi, bhante, bhagavā dīgharattaṃ āraññiko, araññavanapatthāni pantāni senāsanāni paṭisevati, idampi kho ahaṃ, bhante, atthavasaṃ sampassamāno bhagavati evarūpaṃ paramanipaccakāraṃ karomi, mettūpahāraṃ upadaṃsemi.

『『Puna caparaṃ, bhante, bhagavā santuṭṭho itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārena. Yampi, bhante, bhagavā santuṭṭho itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārena, idampi kho ahaṃ, bhante, atthavasaṃ sampassamāno bhagavati evarūpaṃ paramanipaccakāraṃ karomi, mettūpahāraṃ upadaṃsemi. 『『Puna caparaṃ, bhante, bhagavā āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa. Yampi, bhante, bhagavā āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa, idampi kho ahaṃ, bhante, atthavasaṃ sampassamāno bhagavati evarūpaṃ paramanipaccakāraṃ karomi, mettūpahāraṃ upadaṃsemi.

『『Puna caparaṃ, bhante, bhagavā yāyaṃ kathā abhisallekhikā cetovivaraṇasappāyā, seyyathidaṃ – appicchakathā santuṭṭhikathā pavivekakathā asaṃsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā, evarūpāya kathāya nikāmalābhī akicchalābhī akasiralābhī. Yampi, bhante, bhagavā yāyaṃ kathā abhisallekhikā cetovivaraṇasappāyā, seyyathidaṃ – appicchakathā…pe… vimuttiñāṇadassanakathā, evarūpāya kathāya nikāmalābhī akicchalābhī akasiralābhī, idampi kho ahaṃ, bhante, atthavasaṃ sampassamāno bhagavati evarūpaṃ paramanipaccakāraṃ karomi, mettūpahāraṃ upadaṃsemi.

一時，世尊住在舍衛城（Sāvatthī）祇樹給孤獨園。那時，憍薩羅國王波斯匿從校閱軍隊歸來，勝利凱旋，如願以償。然後，憍薩羅國王波斯匿往精舍去。車輛所能到達之處乘車而去，下車後步行進入精舍。那時，許多比丘在露地經行。憍薩羅國王波斯匿來到那些比丘處，來到后對那些比丘說："尊者們，阿羅漢正等正覺者世尊現在住在何處？尊者們，我們想要瞻見阿羅漢正等正覺者世尊。""大王，那是關著門的住處。請安靜地走近，不要匆忙，進入檐廊后咳嗽一聲，敲門閂；世尊會為你開門。" 然後，憍薩羅國王波斯匿往那關著門的住處，安靜地走近，不要匆忙，進入檐廊后咳嗽一聲，敲門閂。世尊開了門。然後，憍薩羅國王波斯匿進入住處后，以頭頂禮世尊足，以口親吻世尊足，以手撫摸，並說出自己的名字："尊者，我是憍薩羅國王波斯匿；尊者，我是憍薩羅國王波斯匿。" "大王，你見到什麼理由，對這個身體作如此最極恭敬，示現慈愛？""尊者，我見到知恩和感恩的理由，對世尊作如此最極恭敬，示現慈愛。 "尊者，世尊為眾人利益而行，為眾人安樂而行，使許多人安住于聖正理，也就是善法性和善巧法性。尊者，因為世尊為眾人利益而行，為眾人安樂而行，使許多人安住于聖正理，也就是善法性和善巧法性，尊者，我見到這個理由，對世尊作如此最極恭敬，示現慈愛。 "再者，尊者，世尊具戒、增上戒、聖戒、善戒，具足善戒。尊者，因為世尊具戒、增上戒、聖戒、善戒，具足善戒，尊者，我見到這個理由，對世尊作如此最極恭敬，示現慈愛。 "再者，尊者，世尊長期居住林野，使用偏僻林野的住處。尊者，因為世尊長期居住林野，使用偏僻林野的住處，尊者，我見到這個理由，對世尊作如此最極恭敬，示現慈愛。 "再者，尊者，世尊以任何衣服、飲食、臥具、病人用藥資具知足。尊者，因為世尊以任何衣服、飲食、臥具、病人用藥資具知足，尊者，我見到這個理由，對世尊作如此最極恭敬，示現慈愛。 "再者，尊者，世尊應受供養、應受供設、應受佈施、應受合掌，是世間無上福田。尊者，因為世尊應受供養、應受供設、應受佈施、應受合掌，是世間無上福田，尊者，我見到這個理由，對世尊作如此最極恭敬，示現慈愛。 "再者，尊者，世尊易得那些助益息滅煩惱、有助開發心的談論，也就是：少欲談、知足談、遠離談、不雜處談、發勤精進談、戒談、定談、慧談、解脫談、解脫知見談，這樣的談論隨意獲得，不難獲得，不艱獲得。尊者，因為世尊易得那些助益息滅煩惱、有助開發心的談論，也就是：少欲談...解脫知見談，這樣的談論隨意獲得，不難獲得，不艱獲得，尊者，我見到這個理由，對世尊作如此最極恭敬，示現慈愛。

『『Puna caparaṃ, bhante, bhagavā catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī akicchalābhī akasiralābhī. Yampi, bhante, bhagavā catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī akicchalābhī akasiralābhī, idampi kho ahaṃ, bhante, atthavasaṃ sampassamāno bhagavati evarūpaṃ paramanipaccakāraṃ karomi, mettūpahāraṃ upadaṃsemi.

『『Puna caparaṃ, bhante, bhagavā anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe – 『amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno』ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Yampi, bhante, bhagavā anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati, idampi kho ahaṃ, bhante, atthavasaṃ sampassamāno bhagavati evarūpaṃ paramanipaccakāraṃ karomi, mettūpahāraṃ upadaṃsemi.

『『Puna caparaṃ, bhante, bhagavā dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti – 『ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā』ti, iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati…pe… yathākammūpage satte pajānāti. Yampi, bhante, bhagavā dibbena cakkhunā visuddhena atikkantamānusakena…pe… yathākammūpage satte pajānāti, idampi kho ahaṃ, bhante, atthavasaṃ sampassamāno bhagavati evarūpaṃ paramanipaccakāraṃ karomi, mettūpahāraṃ upadaṃsemi.

『『Puna caparaṃ, bhante, bhagavā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Yampi, bhante, bhagavā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ…pe… sacchikatvā upasampajja viharati, idampi kho ahaṃ, bhante, atthavasaṃ sampassamāno bhagavati evarūpaṃ paramanipaccakāraṃ karomi, mettūpahāraṃ upadaṃsemi.

『『Handa ca dāni mayaṃ, bhante, gacchāma. Bahukiccā mayaṃ bahukaraṇīyā』』ti. 『『Yassa dāni tvaṃ, mahārāja, kālaṃ maññasī』』ti. Atha kho rājā pasenadi kosalo uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmīti. Dasamaṃ.

Mahāvaggo tatiyo.

"再者，尊者，世尊隨意獲得、不難獲得、不艱獲得四種增上心的現法樂住的禪那。尊者，因為世尊隨意獲得、不難獲得、不艱獲得四種增上心的現法樂住的禪那，尊者，我見到這個理由，對世尊作如此最極恭敬，示現慈愛。 "再者，尊者，世尊憶念種種宿住，即：一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、百千生、多壞劫、多成劫、多壞成劫——'我在那裡有如是名、如是姓、如是容色、如是食物、如是苦樂感受、如是壽量；從那裡死後，生在那裡；在那裡又有如是名、如是姓、如是容色、如是食物、如是苦樂感受、如是壽量；從那裡死後，生在這裡。'如是帶相、帶細節地憶念種種宿住。尊者，因為世尊憶念種種宿住...如是帶相、帶細節地憶念種種宿住，尊者，我見到這個理由，對世尊作如此最極恭敬，示現慈愛。 "再者，尊者，世尊以清凈超人的天眼見眾生死時、生時，低賤、高貴，美麗、醜陋，善趣、惡趣，隨業流轉的眾生能知——'這些尊貴的眾生具足身惡行、語惡行、意惡行，誹謗聖者，持邪見，受持邪見業，他們身壞命終後生于惡趣、惡道、墮處、地獄；或者這些尊貴的眾生具足身善行、語善行、意善行，不誹謗聖者，持正見，受持正見業，他們身壞命終後生于善趣天界。'如是以清凈超人的天眼見眾生...隨業流轉的眾生能知。尊者，因為世尊以清凈超人的天眼...隨業流轉的眾生能知，尊者，我見到這個理由，對世尊作如此最極恭敬，示現慈愛。 "再者，尊者，世尊以諸漏盡，在現法中自證知、作證、具足住無漏心解脫、慧解脫。尊者，因為世尊以諸漏盡...自證知、作證、具足住無漏心解脫、慧解脫，尊者，我見到這個理由，對世尊作如此最極恭敬，示現慈愛。 "好了，尊者，我們現在要走了。我們有許多事務、許多責任。""大王，你認為現在是時候就請便。"然後憍薩羅國王波斯匿從座位起來，禮敬世尊，右繞后離去。第十經。第三大品。

Tassuddānaṃ –

Sīhādhivutti kāyena, cundena kasiṇena ca;

Kāḷī ca dve mahāpañhā, kosalehi pare duveti.

其攝頌：獅子勝解及身業，純陀與遍處；迦利及兩大問，以及兩憍薩羅。