B0102041005akkosavaggo（辱罵品）

Akkosavaggo
Vivādasuttaṃ
Atha kho āyasmā upāli yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā upāli bhagavantaṃ etadavoca – 『『ko nu kho, bhante, hetu ko paccayo, yena saṅghe bhaṇḍanakalahaviggahavivādā uppajjanti, bhikkhū ca na phāsu [phāsuṃ (?)] viharantī』』ti? 『『Idhupāli, bhikkhū adhammaṃ dhammoti dīpenti, dhammaṃ adhammoti dīpenti, avinayaṃ vinayoti dīpenti, vinayaṃ avinayoti dīpenti, abhāsitaṃ alapitaṃ tathāgatena bhāsitaṃ lapitaṃ tathāgatenāti dīpenti, bhāsitaṃ lapitaṃ tathāgatena abhāsitaṃ alapitaṃ tathāgatenāti dīpenti, anāciṇṇaṃ tathāgatena āciṇṇaṃ tathāgatenāti dīpenti, āciṇṇaṃ tathāgatena anāciṇṇaṃ tathāgatenāti dīpenti, apaññattaṃ tathāgatena paññattaṃ tathāgatenāti dīpenti, paññattaṃ tathāgatena apaññattaṃ tathāgatenāti dīpenti. Ayaṃ kho, upāli, hetu ayaṃ paccayo, yena saṅghe bhaṇḍanakalahaviggahavivādā uppajjanti, bhikkhū ca na phāsu viharantī』』ti. Paṭhamaṃ.
Paṭhamavivādamūlasuttaṃ
『『Kati nu kho, bhante, vivādamūlānī』』ti? 『『Dasa kho, upāli, vivādamūlāni. Katamāni dasa? Idhupāli, bhikkhū adhammaṃ dhammoti dīpenti, dhammaṃ adhammoti dīpenti, avinayaṃ vinayoti dīpenti, vinayaṃ avinayoti dīpenti, abhāsitaṃ alapitaṃ tathāgatena bhāsitaṃ lapitaṃ tathāgatenāti dīpenti , bhāsitaṃ lapitaṃ tathāgatena abhāsitaṃ alapitaṃ tathāgatenāti dīpenti, anāciṇṇaṃ tathāgatena āciṇṇaṃ tathāgatenāti dīpenti, āciṇṇaṃ tathāgatena anāciṇṇaṃ tathāgatenāti dīpenti, apaññattaṃ tathāgatena paññattaṃ tathāgatenāti dīpenti, paññattaṃ tathāgatena apaññattaṃ tathāgatenāti dīpenti. Imāni kho, upāli, dasa vivādamūlānī』』ti. Dutiyaṃ.
Dutiyavivādamūlasuttaṃ
『『Kati nu kho, bhante, vivādamūlānī』』ti? 『『Dasa kho, upāli, vivādamūlāni. Katamāni dasa? Idhupāli, bhikkhū anāpattiṃ āpattīti dīpenti, āpattiṃ anāpattīti dīpenti, lahukaṃ āpattiṃ garukāpattīti dīpenti , garukaṃ āpattiṃ lahukāpattīti dīpenti, duṭṭhullaṃ āpattiṃ aduṭṭhullāpattīti dīpenti, aduṭṭhullaṃ āpattiṃ duṭṭhullāpattīti dīpenti, sāvasesaṃ āpattiṃ anavasesāpattīti dīpenti, anavasesaṃ āpattiṃ sāvasesāpattīti dīpenti , sappaṭikammaṃ āpattiṃ appaṭikammāpattīti dīpenti, appaṭikammaṃ āpattiṃ sappaṭikammāpattīti dīpenti. Imāni kho, upāli, dasa vivādamūlānī』』ti. Tatiyaṃ.
Kusinārasuttaṃ
辱罵品
諍論經
那時，尊者優波離走向世尊所在之處。走近后，向世尊禮敬，坐在一旁。坐在一旁的尊者優波離對世尊如是說："尊者，由於什麼因、什麼緣，使得僧團中生起爭吵、鬥爭、紛爭、諍論，比丘們不能安住？""優波離，在此，比丘們將非法說成是法，將法說成是非法，將非律說成是律，將律說成是非律，將如來未說未言之事說成是如來已說已言之事，將如來已說已言之事說成是如來未說未言之事，將如來未行之事說成是如來已行之事，將如來已行之事說成是如來未行之事，將如來未制定之事說成是如來已制定之事，將如來已制定之事說成是如來未制定之事。優波離，這就是因，這就是緣，使得僧團中生起爭吵、鬥爭、紛爭、諍論，比丘們不能安住。"第一
第一諍論根本經
"尊者，諍論根本有幾種？""優波離，有十種諍論根本。是哪十種？優波離，在此，比丘們將非法說成是法，將法說成是非法，將非律說成是律，將律說成是非律，將如來未說未言之事說成是如來已說已言之事，將如來已說已言之事說成是如來未說未言之事，將如來未行之事說成是如來已行之事，將如來已行之事說成是如來未行之事，將如來未制定之事說成是如來已制定之事，將如來已制定之事說成是如來未制定之事。優波離，這就是十種諍論根本。"第二
第二諍論根本經
"尊者，諍論根本有幾種？""優波離，有十種諍論根本。是哪十種？優波離，在此，比丘們將無罪說成有罪，將有罪說成無罪，將輕罪說成重罪，將重罪說成輕罪，將粗重罪說成非粗重罪，將非粗重罪說成粗重罪，將有餘罪說成無餘罪，將無餘罪說成有餘罪，將可懺罪說成不可懺罪，將不可懺罪說成可懺罪。優波離，這就是十種諍論根本。"第三
拘尸那羅經（拘尸那迦羅，今印度北方邦拘尸那迦）
Ekaṃ samayaṃ bhagavā kusinārāyaṃ viharati baliharaṇe vanasaṇḍe. Tatra kho bhagavā bhikkhū āmantesi – 『『bhikkhavo』』ti. 『『Bhadante』』ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

[cūḷava. 399; pari. 436] 『『Codakena, bhikkhave, bhikkhunā paraṃ codetukāmena pañca dhamme ajjhattaṃ paccavekkhitvā pañca dhamme ajjhattaṃ upaṭṭhāpetvā paro codetabbo. Katame pañca dhammā ajjhattaṃ paccavekkhitabbā? Codakena, bhikkhave, bhikkhunā paraṃ codetukāmena evaṃ paccavekkhitabbaṃ – 『parisuddhakāyasamācāro nu khomhi, parisuddhenamhi kāyasamācārena samannāgato acchiddena appaṭimaṃsena. Saṃvijjati nu kho me eso dhammo udāhu no』ti? No ce, bhikkhave, bhikkhu parisuddhakāyasamācāro hoti parisuddhena kāyasamācārena samannāgato acchiddena appaṭimaṃsena, tassa bhavanti vattāro – 『iṅgha tāva āyasmā kāyikaṃ sikkhassū』ti, itissa bhavanti vattāro.

『『Puna caparaṃ, bhikkhave, codakena bhikkhunā paraṃ codetukāmena evaṃ paccavekkhitabbaṃ – 『parisuddhavacīsamācāro nu khomhi, parisuddhenamhi vacīsamācārena samannāgato acchiddena appaṭimaṃsena. Saṃvijjati nu kho me eso dhammo udāhu no』ti? No ce, bhikkhave, bhikkhu parisuddhavacīsamācāro hoti parisuddhena vacīsamācārena samannāgato acchiddena appaṭimaṃsena, tassa bhavanti vattāro – 『iṅgha tāva āyasmā vācasikaṃ sikkhassū』ti, itissa bhavanti vattāro.

『『Puna caparaṃ, bhikkhave, codakena bhikkhunā paraṃ codetukāmena evaṃ paccavekkhitabbaṃ – 『mettaṃ nu kho me cittaṃ paccupaṭṭhitaṃ sabrahmacārīsu anāghātaṃ. Saṃvijjati nu kho me eso dhammo udāhu no』ti? No ce, bhikkhave, bhikkhuno mettaṃ cittaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu anāghātaṃ, tassa bhavanti vattāro – 『iṅgha tāva āyasmā sabrahmacārīsu mettaṃ cittaṃ upaṭṭhāpehī』ti, itissa bhavanti vattāro.

『『Puna caparaṃ, bhikkhave, codakena bhikkhunā paraṃ codetukāmena evaṃ paccavekkhitabbaṃ – 『bahussuto nu khomhi sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpā me dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. Saṃvijjati nu kho me eso dhammo udāhu no』ti? No ce, bhikkhave, bhikkhu bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā, tassa bhavanti vattāro – 『iṅgha tāva āyasmā āgamaṃ pariyāpuṇassū』ti, itissa bhavanti vattāro.

『『Puna caparaṃ, bhikkhave, codakena bhikkhunā paraṃ codetukāmena evaṃ paccavekkhitabbaṃ – 『ubhayāni kho pana me pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso. Saṃvijjati nu kho me eso dhammo udāhu no』ti? No ce, bhikkhave, bhikkhuno ubhayāni pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso, 『idaṃ panāyasmā, kattha vuttaṃ bhagavatā』ti, iti puṭṭho na sampāyissati. Tassa bhavanti vattāro – 『iṅgha tāva āyasmā vinayaṃ sikkhassū』ti, itissa bhavanti vattāro. Ime pañca dhammā ajjhattaṃ paccavekkhitabbā.

『『Katame pañca dhammā ajjhattaṃ upaṭṭhāpetabbā? 『Kālena vakkhāmi, no akālena; bhūtena vakkhāmi, no abhūtena; saṇhena vakkhāmi, no pharusena; atthasaṃhitena vakkhāmi, no anatthasaṃhitena; mettacitto vakkhāmi, no dosantaro』ti – ime pañca dhammā ajjhattaṃ upaṭṭhāpetabbā. Codakena, bhikkhave, bhikkhunā paraṃ codetukāmena ime pañca dhamme ajjhattaṃ paccavekkhitvā ime pañca dhamme ajjhattaṃ upaṭṭhāpetvā paro codetabbo』』ti. Catutthaṃ.

Rājantepurappavesanasuttaṃ
一時，世尊住在拘尸那羅（今印度北方邦拘尸那迦）的巴利哈拉那林中。在那裡，世尊召喚比丘們說："諸比丘。"那些比丘回答說："尊者。"世尊如是說： "諸比丘，欲諍責他人的諍責比丘，應當內省五法，確立五法，然後才可諍責他人。什麼是應當內省的五法？諸比丘，欲諍責他人的諍責比丘，應當如是內省：'我是否具有清凈的身行，是否具足無缺無瑕的清凈身行？我是否具有這種法？'諸比丘，若比丘不具清凈身行，不具足無缺無瑕的清凈身行，則他人會對他說：'請尊者先學習身行。'他人會如是說他。 "再者，諸比丘，欲諍責他人的諍責比丘，應當如是內省：'我是否具有清凈的語行，是否具足無缺無瑕的清凈語行？我是否具有這種法？'諸比丘，若比丘不具清凈語行，不具足無缺無瑕的清凈語行，則他人會對他說：'請尊者先學習語行。'他人會如是說他。 "再者，諸比丘，欲諍責他人的諍責比丘，應當如是內省：'我對同梵行者是否具有無瞋恨的慈心？我是否具有這種法？'諸比丘，若比丘對同梵行者不具無瞋恨的慈心，則他人會對他說：'請尊者先對同梵行者建立慈心。'他人會如是說他。 "再者，諸比丘，欲諍責他人的諍責比丘，應當如是內省：'我是否多聞、持法、積集所聞，對於初善、中善、后善，有義有文，宣說完整清凈的梵行之法，是否對如是之法多聞、受持、熟習言語、內心思維、以見善通達？我是否具有這種法？'諸比丘，若比丘不是多聞、持法、積集所聞，對於初善、中善、后善，有義有文，宣說完整清凈的梵行之法，不是對如是之法多聞、受持、熟習言語、內心思維、以見善通達，則他人會對他說：'請尊者先學習經教。'他人會如是說他。 "再者，諸比丘，欲諍責他人的諍責比丘，應當如是內省：'我是否對兩部波羅提木叉詳細善知、善分別、善誦持、善決定，對經與隨經是否通達？我是否具有這種法？'諸比丘，若比丘對兩部波羅提木叉不能詳細善知、善分別、善誦持、善決定，對經與隨經不能通達，當被問到'尊者，這是世尊在何處所說？'時不能正確回答，則他人會對他說：'請尊者先學習律。'他人會如是說他。這些就是應當內省的五法。 "什麼是應當確立的五法？'我將適時而說，不非時而說；我將以真實而說，不以虛妄而說；我將以柔和而說，不以粗暴而說；我將以有益而說，不以無益而說；我將以慈心而說，不以瞋心而說'——這些就是應當確立的五法。諸比丘，欲諍責他人的諍責比丘，應當內省這五法，確立這五法，然後才可諍責他人。"第四
入王宮經

45.[pāci. 497] 『『Dasayime , bhikkhave, ādīnavā rājantepurappavesane. Katame dasa? Idha, bhikkhave, rājā mahesiyā saddhiṃ nisinno hoti. Tatra bhikkhu pavisati. Mahesī vā bhikkhuṃ disvā sitaṃ pātukaroti, bhikkhu vā mahesiṃ disvā sitaṃ pātukaroti. Tattha rañño evaṃ hoti – 『addhā imesaṃ kataṃ vā karissanti vā』ti! Ayaṃ, bhikkhave, paṭhamo ādīnavo rājantepurappavesane.

『『Puna caparaṃ, bhikkhave, rājā bahukicco bahukaraṇīyo aññataraṃ itthiṃ gantvā na sarati – 『sā tena gabbhaṃ gaṇhāti』. Tattha rañño evaṃ hoti – 『na kho idha añño koci pavisati, aññatra pabbajitena. Siyā nu kho pabbajitassa kamma』nti. Ayaṃ, bhikkhave, dutiyo ādīnavo rājantepurappavesane.

『『Puna caparaṃ, bhikkhave, rañño antepure aññataraṃ ratanaṃ nassati. Tattha rañño evaṃ hoti – 『na kho idha añño koci pavisati, aññatra pabbajitena. Siyā nu kho pabbajitassa kamma』nti. Ayaṃ, bhikkhave, tatiyo ādīnavo rājantepurappavesane.

『『Puna caparaṃ, bhikkhave, rañño antepure abbhantarā guyhamantā bahiddhā sambhedaṃ gacchanti. Tattha rañño evaṃ hoti – 『na kho idha añño koci pavisati, aññatra pabbajitena . Siyā nu kho pabbajitassa kamma』nti. Ayaṃ, bhikkhave, catuttho ādīnavo rājantepurappavesane.

『『Puna caparaṃ, bhikkhave, rañño antepure pitā vā puttaṃ pattheti putto vā pitaraṃ pattheti. Tesaṃ evaṃ hoti – 『na kho idha añño koci pavisati, aññatra pabbajitena. Siyā nu kho pabbajitassa kamma』nti. Ayaṃ, bhikkhave, pañcamo ādīnavo rājantepurappavesane.

『『Puna caparaṃ, bhikkhave, rājā nīcaṭṭhāniyaṃ ucce ṭhāne ṭhapeti. Yesaṃ taṃ amanāpaṃ tesaṃ evaṃ hoti – 『rājā kho pabbajitena saṃsaṭṭho. Siyā nu kho pabbajitassa kamma』nti. Ayaṃ, bhikkhave, chaṭṭho ādīnavo rājantepurappavesane.

『『Puna caparaṃ, bhikkhave, rājā uccaṭṭhāniyaṃ nīce ṭhāne ṭhapeti. Yesaṃ taṃ amanāpaṃ tesaṃ evaṃ hoti – 『rājā kho pabbajitena saṃsaṭṭho. Siyā nu kho pabbajitassa kamma』nti. Ayaṃ, bhikkhave, sattamo ādīnavo rājantepurappavesane.

『『Puna caparaṃ, bhikkhave, rājā akāle senaṃ uyyojeti. Yesaṃ taṃ amanāpaṃ tesaṃ evaṃ hoti – 『rājā kho pabbajitena saṃsaṭṭho. Siyā nu kho pabbajitassa kamma』nti. Ayaṃ, bhikkhave, aṭṭhamo ādīnavo rājantepurappavesane.

『『Puna caparaṃ, bhikkhave, rājā kāle senaṃ uyyojetvā antarāmaggato nivattāpeti. Yesaṃ taṃ amanāpaṃ tesaṃ evaṃ hoti – 『rājā kho pabbajitena saṃsaṭṭho. Siyā nu kho pabbajitassa kamma』nti. Ayaṃ, bhikkhave, navamo ādīnavo rājantepurappavesane.

『『Puna caparaṃ, bhikkhave, rañño antepuraṃ hatthisammaddaṃ assasammaddaṃ rathasammaddaṃ rajanīyāni rūpasaddagandharasaphoṭṭhabbāni, yāni na pabbajitassa sāruppāni. Ayaṃ, bhikkhave, dasamo ādīnavo rājantepurappavesane. Ime kho, bhikkhave, dasa ādīnavā rājantepurappavesane』』ti. Pañcamaṃ.

Sakkasuttaṃ
"諸比丘，入王宮有這十種過患。是哪十種？諸比丘，在此，國王與王后同坐。此時比丘進入。或是王后見到比丘而露出微笑，或是比丘見到王后而露出微笑。國王因此會這樣想：'這兩人必定已經有事，或將有事！'諸比丘，這是入王宮的第一種過患。 "再者，諸比丘，國王事務繁多，訪問某位婦女后忘記了此事，她因此懷孕。國王會這樣想：'這裡除了出家人外沒有其他人進入，莫非是出家人所為？'諸比丘，這是入王宮的第二種過患。 "再者，諸比丘，王宮內有某件珍寶丟失。國王會這樣想：'這裡除了出家人外沒有其他人進入，莫非是出家人所為？'諸比丘，這是入王宮的第三種過患。 "再者，諸比丘，王宮內部的機密事務泄露到外部。國王會這樣想：'這裡除了出家人外沒有其他人進入，莫非是出家人所為？'諸比丘，這是入王宮的第四種過患。 "再者，諸比丘，在王宮內，或是父親覬覦兒子，或是兒子覬覦父親。他們會這樣想：'這裡除了出家人外沒有其他人進入，莫非是出家人所為？'諸比丘，這是入王宮的第五種過患。 "再者，諸比丘，國王將地位低的人提升到高位。那些不滿此事的人會這樣想：'國王與出家人交往密切，莫非是出家人所為？'諸比丘，這是入王宮的第六種過患。 "再者，諸比丘，國王將地位高的人貶到低位。那些不滿此事的人會這樣想：'國王與出家人交往密切，莫非是出家人所為？'諸比丘，這是入王宮的第七種過患。 "再者，諸比丘，國王在不適當的時候派遣軍隊。那些不滿此事的人會這樣想：'國王與出家人交往密切，莫非是出家人所為？'諸比丘，這是入王宮的第八種過患。 "再者，諸比丘，國王在適當的時候派遣軍隊后又在半路召回。那些不滿此事的人會這樣想：'國王與出家人交往密切，莫非是出家人所為？'諸比丘，這是入王宮的第九種過患。 "再者，諸比丘，王宮中有象馬車輛的擁擠，以及誘人的色聲香味觸，這些都不適合出家人。諸比丘，這是入王宮的第十種過患。諸比丘，這就是入王宮的十種過患。"第五
帝釋經
Ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Atha kho sambahulā sakkā upāsakā tadahuposathe yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho sakke upāsake bhagavā etadavoca – 『『api nu tumhe, sakkā, aṭṭhaṅgasamannāgataṃ uposathaṃ upavasathā』』ti? 『『Appekadā mayaṃ, bhante, aṭṭhaṅgasamannāgataṃ uposathaṃ upavasāma, appekadā na upavasāmā』』ti. 『『Tesaṃ vo, sakkā, alābhā tesaṃ dulladdhaṃ, ye tumhe evaṃ sokasabhaye jīvite maraṇasabhaye jīvite appekadā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasatha, appekadā na upavasatha.

『『Taṃ kiṃ maññatha, sakkā, idha puriso yena kenaci kammaṭṭhānena anāpajja akusalaṃ divasaṃ aḍḍhakahāpaṇaṃ nibbiseyya. Dakkho puriso uṭṭhānasampannoti alaṃ vacanāyā』』ti? 『『Evaṃ, bhante』』.

『『Taṃ kiṃ maññatha, sakkā, idha puriso yena kenaci kammaṭṭhānena anāpajja akusalaṃ divasaṃ kahāpaṇaṃ nibbiseyya. Dakkho puriso uṭṭhānasampannoti alaṃ vacanāyā』』ti? 『『Evaṃ, bhante』』.

『『Taṃ kiṃ, maññatha, sakkā, idha puriso yena kenaci kammaṭṭhānena anāpajja akusalaṃ divasaṃ dve kahāpaṇe nibbiseyya … tayo kahāpaṇe nibbiseyya… cattāro kahāpaṇe nibbiseyya… pañca kahāpaṇe nibbiseyya… cha kahāpaṇe nibbiseyya… satta kahāpaṇe nibbiseyya… aṭṭha kahāpaṇe nibbiseyya… nava kahāpaṇe nibbiseyya… dasa kahāpaṇe nibbiseyya… vīsa kahāpaṇe nibbiseyya… tiṃsa kahāpaṇe nibbiseyya… cattārīsaṃ kahāpaṇe nibbiseyya… paññāsaṃ kahāpaṇe nibbiseyya… kahāpaṇasataṃ nibbiseyya. Dakkho puriso uṭṭhānasampannoti alaṃ vacanāyā』』ti? 『『Evaṃ, bhante』』.

『『Taṃ kiṃ maññatha, sakkā, api nu so puriso divase divase kahāpaṇasataṃ kahāpaṇasahassaṃ nibbisamāno laddhaṃ laddhaṃ nikkhipanto vassasatāyuko vassasatajīvī mahantaṃ bhogakkhandhaṃ adhigaccheyyā』』ti? 『『Evaṃ, bhante』』.

『『Taṃ kiṃ maññatha, sakkā, api nu so puriso bhogahetu bhoganidānaṃ bhogādhikaraṇaṃ ekaṃ vā rattiṃ ekaṃ vā divasaṃ upaḍḍhaṃ vā rattiṃ upaḍḍhaṃ vā divasaṃ ekantasukhappaṭisaṃvedī vihareyyā』』ti? 『『No hetaṃ, bhante』』. 『『Taṃ kissa hetu』』? 『『Kāmā hi, bhante, aniccā tucchā musā mosadhammā』』ti.

『『Idha pana vo, sakkā, mama sāvako dasa vassāni appamatto ātāpī pahitatto viharanto yathā mayānusiṭṭhaṃ tathā paṭipajjamāno satampi vassāni satampi vassasatāni satampi vassasahassāni ekantasukhappaṭisaṃvedī vihareyya. So ca khvassa sakadāgāmī vā anāgāmī vā apaṇṇakaṃ vā sotāpanno. Tiṭṭhantu, sakkā, dasa vassāni.

Idha mama sāvako nava vassāni… aṭṭha vassāni… satta vassāni… cha vassāni… pañca vassāni cattāri vassāni… tīṇi vassāni… dve vassāni… ekaṃ vassaṃ appamatto ātāpī pahitatto viharanto yathā mayānusiṭṭhaṃ tathā paṭipajjamāno satampi vassāni satampi vassasatāni satampi vassasahassāni ekantasukhappaṭisaṃvedī vihareyya, so ca khvassa sakadāgāmī vā anāgāmī vā apaṇṇakaṃ vā sotāpanno. Tiṭṭhatu, sakkā, ekaṃ vassaṃ.

Idha mama sāvako dasa māse appamatto ātāpī pahitatto viharanto yathā mayānusiṭṭhaṃ tathā paṭipajjamāno satampi vassāni satampi vassasatāni satampi vassasahassāni ekantasukhappaṭisaṃvedī vihareyya, so ca khvassa sakadāgāmī vā anāgāmī vā apaṇṇakaṃ vā sotāpanno. Tiṭṭhantu, sakkā, dasa māsā.

Idha mama sāvako nava māse… aṭṭha māse… satta māse… cha māse… pañca māse… cattāro māse… tayo māse… dve māse… ekaṃ māsaṃ… aḍḍhamāsaṃ appamatto ātāpī pahitatto viharanto yathā mayānusiṭṭhaṃ tathā paṭipajjamāno satampi vassāni satampi vassasatāni satampi vassasahassāni ekantasukhappaṭisaṃvedī vihareyya, so ca khvassa sakadāgāmī vā anāgāmī vā apaṇṇakaṃ vā sotāpanno. Tiṭṭhatu, sakkā, aḍḍhamāso.

Idha mama sāvako dasa rattindive [rattidive (ka.)] appamatto ātāpī pahitatto viharanto yathā mayānusiṭṭhaṃ tathā paṭipajjamāno satampi vassāni satampi vassasatāni satampi vassasahassāni ekantasukhappaṭisaṃvedī vihareyya, so ca khvassa sakadāgāmī vā anāgāmī vā apaṇṇakaṃ vā sotāpanno. Tiṭṭhantu, sakkā, dasa rattindivā.

一時，世尊住在釋迦族的迦毗羅衛城（今尼泊爾藍毗尼附近）尼拘律園。那時，眾多釋迦族優婆塞在布薩日來到世尊所在處。到達后，向世尊禮敬，坐在一旁。世尊對坐在一旁的釋迦族優婆塞們說："釋迦族人，你們是否持守具足八支的布薩？""尊者，我們有時持守具足八支的布薩，有時不持守。""釋迦族人，你們真是沒有獲得利益，真是沒有好好把握，在如此憂蓯恐懼的生命中，在如此面臨死亡的生命中，你們有時持守具足八支的布薩，有時不持守。 "釋迦族人，你們怎麼想？如果有人以某種工作，不做不善業，一天能賺半迦利沙波那，可以說他是善巧能幹的人嗎？""是的，尊者。" "釋迦族人，你們怎麼想？如果有人以某種工作，不做不善業，一天能賺一迦利沙波那，可以說他是善巧能幹的人嗎？""是的，尊者。" "釋迦族人，你們怎麼想？如果有人以某種工作，不做不善業，一天能賺兩迦利沙波那...三迦利沙波那...四迦利沙波那...五迦利沙波那...六迦利沙波那...七迦利沙波那...八迦利沙波那...九迦利沙波那...十迦利沙波那...二十迦利沙波那...三十迦利沙波那...四十迦利沙波那...五十迦利沙波那...一百迦利沙波那，可以說他是善巧能幹的人嗎？""是的，尊者。" "釋迦族人，你們怎麼想？如果這個人每天賺取一百、一千迦利沙波那，積累所得，活到百歲，能積累大量財富嗎？""是的，尊者。" "釋迦族人，你們怎麼想？這個人因為財富，以財富為因，以財富為緣，能否有一夜或一日，或半夜或半日，完全感受快樂而住？""不能，尊者。""為什麼？""尊者，因為欲樂是無常的、空虛的、虛妄的、具有欺詐性的。" [後續部分請繼續...]

Idha mama sāvako nava rattindive… aṭṭha rattindive… satta rattindive… cha rattindive… pañca rattindive… cattāro rattindive… tayo rattindive… dve rattindive… ekaṃ rattindivaṃ appamatto ātāpī pahitatto viharanto yathā mayānusiṭṭhaṃ tathā paṭipajjamāno satampi vassāni satampi vassasatāni satampi vassasahassāni ekantasukhappaṭisaṃvedī vihareyya, so ca khvassa sakadāgāmī vā anāgāmī vā apaṇṇakaṃ vā sotāpanno. Tesaṃ vo, sakkā, alābhā tesaṃ dulladdhaṃ, ye tumhe evaṃ sokasabhaye jīvite maraṇasabhaye jīvite appekadā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasatha, appekadā na upavasathā』』ti. 『『Ete mayaṃ, bhante, ajjatagge aṭṭhaṅgasamannāgataṃ uposathaṃ upavasissāmā』』ti. Chaṭṭhaṃ.

Mahālisuttaṃ
Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Atha kho mahāli licchavi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho mahāli licchavi bhagavantaṃ etadavoca – 『『ko nu kho, bhante hetu, ko paccayo pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā』』ti? 『『Lobho kho, mahāli, hetu, lobho paccayo pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā. Doso kho, mahāli, hetu, doso paccayo pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā. Moho kho, mahāli, hetu, moho paccayo pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā. Ayoniso manasikāro kho, mahāli, hetu, ayoniso manasikāro paccayo pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā. Micchāpaṇihitaṃ kho, mahāli, cittaṃ hetu, micchāpaṇihitaṃ cittaṃ paccayo pāpassa kammassa kiriyāya pāpassa kammassa pavattiyāti. Ayaṃ kho, mahāli, hetu, ayaṃ paccayo pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā』』ti.

『『Ko pana, bhante, hetu ko paccayo kalyāṇassa kammassa kiriyāya kalyāṇassa kammassa pavattiyā』』ti? 『『Alobho kho, mahāli, hetu, alobho paccayo kalyāṇassa kammassa kiriyāya kalyāṇassa kammassa pavattiyā. Adoso kho, mahāli, hetu, adoso paccayo kalyāṇassa kammassa kiriyāya kalyāṇassa kammassa pavattiyā. Amoho kho, mahāli, hetu, amoho paccayo kalyāṇassa kammassa kiriyāya kalyāṇassa kammassa pavattiyā. Yoniso manasikāro kho, mahāli, hetu, yoniso manasikāro paccayo kalyāṇassa kammassa kiriyāya kalyāṇassa kammassa pavattiyā. Sammāpaṇihitaṃ kho, mahāli, cittaṃ hetu, sammāpaṇihitaṃ cittaṃ paccayo kalyāṇassa kammassa kiriyāya kalyāṇassa kammassa pavattiyā. Ayaṃ kho, mahāli, hetu, ayaṃ paccayo kalyāṇassa kammassa kiriyāya kalyāṇassa kammassa pavattiyā. Ime ca, mahāli, dasa dhammā loke na saṃvijjeyyuṃ, nayidha paññāyetha adhammacariyāvisamacariyāti vā dhammacariyāsamacariyāti vā. Yasmā ca kho, mahāli, ime dasa dhammā loke saṃvijjanti, tasmā paññāyati adhammacariyāvisamacariyāti vā dhammacariyāsamacariyāti vā』』ti. Sattamaṃ.

Pabbajitaabhiṇhasuttaṃ

"釋迦族人，在此，我的弟子若能不放逸、精進、專心致志地安住九日夜...八日夜...七日夜...六日夜...五日夜...四日夜...三日夜...二日夜...一日夜，如我所教導那樣修行，他能在百年、百百年、千百年中完全感受快樂而住，他必定會成為一來者、不還者，或必定的預流者。釋迦族人，你們真是沒有獲得利益，真是沒有好好把握，在如此憂愁恐懼的生命中，在如此面臨死亡的生命中，你們有時持守具足八支的布薩，有時不持守。""尊者，從今以後，我們將持守具足八支的布薩。"第六 7. 摩訶利經 47. 一時，世尊住在毗舍離（今印度比哈爾邦毗舍離）大林重閣講堂。那時，離車族的摩訶利來到世尊所在處。到達后，向世尊禮敬，坐在一旁。坐在一旁的離車族摩訶利對世尊如是說："尊者，什麼是造作惡業、轉起惡業的因，什麼是緣？""摩訶利，貪是因，貪是造作惡業、轉起惡業的緣。摩訶利，瞋是因，瞋是造作惡業、轉起惡業的緣。摩訶利，癡是因，癡是造作惡業、轉起惡業的緣。摩訶利，不如理作意是因，不如理作意是造作惡業、轉起惡業的緣。摩訶利，錯誤安立的心是因，錯誤安立的心是造作惡業、轉起惡業的緣。摩訶利，這就是造作惡業、轉起惡業的因，這就是緣。" "尊者，那麼什麼是造作善業、轉起善業的因，什麼是緣？""摩訶利，無貪是因，無貪是造作善業、轉起善業的緣。摩訶利，無瞋是因，無瞋是造作善業、轉起善業的緣。摩訶利，無癡是因，無癡是造作善業、轉起善業的緣。摩訶利，如理作意是因，如理作意是造作善業、轉起善業的緣。摩訶利，正確安立的心是因，正確安立的心是造作善業、轉起善業的緣。摩訶利，這就是造作善業、轉起善業的因，這就是緣。摩訶利，如果這十法在世間不存在，就不會顯現非法行、不平等行或法行、平等行。摩訶利，正是因為這十法在世間存在，所以顯現非法行、不平等行或法行、平等行。"第七 8. 出家人常應經

『『Dasayime, bhikkhave, dhammā pabbajitena abhiṇhaṃ paccavekkhitabbā . Katame dasa? 『Vevaṇṇiyamhi ajjhupagato』ti pabbajitena abhiṇhaṃ paccavekkhitabbaṃ; 『parapaṭibaddhā me jīvikā』ti pabbajitena abhiṇhaṃ paccavekkhitabbaṃ; 『añño me ākappo karaṇīyo』ti pabbajitena abhiṇhaṃ paccavekkhitabbaṃ; 『kacci nu kho me attā sīlato na upavadatī』ti pabbajitena abhiṇhaṃ paccavekkhitabbaṃ; 『kacci nu kho maṃ anuvicca viññū sabrahmacārī sīlato na upavadantī』ti pabbajitena abhiṇhaṃ paccavekkhitabbaṃ; 『sabbehi me piyehi manāpehi nānābhāvo vinābhāvo』ti pabbajitena abhiṇhaṃ paccavekkhitabbaṃ; 『kammassakomhi kammadāyādo kammayoni kammabandhu kammapaṭisaraṇo, yaṃ kammaṃ karissāmi kalyāṇaṃ vā pāpakaṃ vā tassa dāyādo bhavissāmī』ti pabbajitena abhiṇhaṃ paccavekkhitabbaṃ; 『kathaṃbhūtassa me rattindivā vītivattantī』ti pabbajitena abhiṇhaṃ paccavekkhitabbaṃ; 『kacci nu kho ahaṃ suññāgāre abhiramāmī』ti pabbajitena abhiṇhaṃ paccavekkhitabbaṃ; 『atthi nu kho me uttari manussadhammo alamariyañāṇadassanaviseso adhigato, yenāhaṃ [yohaṃ (sī. pī. ka.), sohaṃ (syā.)] pacchime kāle sabrahmacārīhi puṭṭho na maṅku bhavissāmī』ti pabbajitena abhiṇhaṃ paccavekkhitabbaṃ. Ime kho, bhikkhave, dasa dhammā pabbajitena abhiṇhaṃ paccavekkhitabbā』』ti. Aṭṭhamaṃ.
Sarīraṭṭhadhammasuttaṃ
『『Dasayime, bhikkhave, dhammā sarīraṭṭhā. Katame dasa? Sītaṃ, uṇhaṃ, jighacchā, pipāsā, uccāro, passāvo, kāyasaṃvaro, vacīsaṃvaro, ājīvasaṃvaro, ponobhaviko [ponobbhaviko (ka.)] bhavasaṅkhāro – ime kho, bhikkhave, dasa dhammā sarīraṭṭhā』』ti. Navamaṃ.
Bhaṇḍanasuttaṃ
"諸比丘，有這十法是出家人應當經常思維的。是哪十法？出家人應當經常思維：'我已進入異於常人的生活方式'；出家人應當經常思維：'我的生活依賴他人'；出家人應當經常思維：'我應當有不同的威儀'；出家人應當經常思維：'我是否不會因戒行而受到自己的譴責'；出家人應當經常思維：'我是否不會受到有智慧的同梵行者觀察后對戒行的譴責'；出家人應當經常思維：'我將與一切可愛、可意的事物分離'；出家人應當經常思維：'我是業的所有者，業的繼承者，以業為起源，以業為親屬，以業為依歸，我所造作的善業或惡業，我將成為它的繼承者'；出家人應當經常思維：'我的日日夜夜是如何度過的'；出家人應當經常思維：'我是否喜樂於空閑處'；出家人應當經常思維：'我是否已證得超越凡夫之法、足以成為聖者的殊勝智見，使我在最後時刻被同梵行者詢問時不會慚愧'。諸比丘，這就是出家人應當經常思維的十法。"第八
身住法經
"諸比丘，這十法是住于身體的。是哪十法？冷、熱、饑、渴、大便、小便、對身的防護、對語的防護、對活命的防護、引生再有的有為——諸比丘，這就是十種住于身體的法。"第九
爭吵經
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sambahulā bhikkhū pacchābhattaṃ piṇḍapātapaṭikkantā upaṭṭhānasālāyaṃ sannisinnā sannipatitā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti.

Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi – 『『kāya nuttha, bhikkhave, etarahi kathāya sannisinnā sannipatitā, kā ca pana vo antarākathā vippakatā』』ti?

『『Idha mayaṃ, bhante, pacchābhattaṃ piṇḍapātapaṭikkantā upaṭṭhānasālāyaṃ sannisinnā sannipatitā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharāmā』』ti. 『『Na kho panetaṃ, bhikkhave, tumhākaṃ patirūpaṃ kulaputtānaṃ saddhāya agārasmā anagāriyaṃ pabbajitānaṃ, yaṃ tumhe bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā vihareyyātha.

『『Dasayime, bhikkhave, dhammā sāraṇīyā piyakaraṇā garukaraṇā [piyakarāṇā garukarāṇā (?)] saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattanti. Katame dasa? Idha, bhikkhave, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Yampi, bhikkhave, bhikkhu sīlavā hoti…pe… samādāya sikkhati sikkhāpadesu, ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.

『『Puna caparaṃ, bhikkhave, bhikkhu bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. Yampi, bhikkhave, bhikkhu bahussuto hoti…pe… diṭṭhiyā suppaṭividdhā, ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.

『『Puna caparaṃ, bhikkhave, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko. Yampi, bhikkhave, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko, ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.

『『Puna caparaṃ, bhikkhave, bhikkhu suvaco hoti sovacassakaraṇehi dhammehi samannāgato khamo padakkhiṇaggāhī anusāsaniṃ. Yampi, bhikkhave, bhikkhu suvaco hoti sovacassakaraṇehi dhammehi samannāgato khamo padakkhiṇaggāhī anusāsaniṃ, ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.

『『Puna caparaṃ, bhikkhave, bhikkhu yāni tāni sabrahmacārīnaṃ uccāvacāni kiṃkaraṇīyāni – tattha dakkho hoti analaso, tatrūpāyāya vīmaṃsāya samannāgato alaṃ kātuṃ alaṃ saṃvidhātuṃ. Yampi, bhikkhave, bhikkhu yāni tāni sabrahmacārīnaṃ uccāvacāni kiṃkaraṇīyāni – tattha dakkho hoti analaso tatrūpāyāya vīmaṃsāya samannāgato alaṃ kātuṃ alaṃ saṃvidhātuṃ, ayampi dhammo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.

『『Puna caparaṃ, bhikkhave, bhikkhu dhammakāmo hoti piyasamudāhāro, abhidhamme abhivinaye uḷārapāmojjo. Yampi, bhikkhave, bhikkhu dhammakāmo hoti piyasamudāhāro, abhidhamme abhivinaye uḷārapāmojjo, ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.

『『Puna caparaṃ, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Yampi, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu, ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.

一時，世尊住在舍衛城（今印度北方邦斯拉瓦斯提）祇樹給孤獨園。那時，許多比丘在用過午餐、從托缽回來后，聚集在集會堂，生起爭吵、紛爭、諍論，以口舌之刃互相傷害而住。那時，世尊在傍晚時分從禪思中起來，走向集會堂。到達后，坐在準備好的座位上。坐下後，世尊對比丘們說："諸比丘，你們現在聚集在這裡談論什麼？你們之間進行著什麼未完的談話？" "尊者，我們在用過午餐、從托缽回來后，聚集在集會堂，生起爭吵、紛爭、諍論，以口舌之刃互相傷害而住。""諸比丘，這對你們這些因信心從在家出家的善男子來說是不恰當的，你們不應生起爭吵、紛爭、諍論，以口舌之刃互相傷害而住。 "諸比丘，有這十種法能令人憶念、生愛、生敬，導向攝受、無諍、和合、統一。是哪十種？在此，諸比丘，比丘持戒，以波羅提木叉律儀防護而住，具足行為和正當行處，對微細罪過也見其怖畏，受持學處而學習。諸比丘，比丘持戒...受持學處而學習，這是能令人憶念、生愛、生敬，導向攝受、無諍、和合、統一的法。 "再者，諸比丘，比丘多聞、持法、積集所聞，對於初善、中善、后善，有義有文，宣說完整清凈的梵行之法，如是之法，他多聞、受持、熟習言語、內心思維、以見善通達。諸比丘，比丘多聞...以見善通達，這是能令人憶念、生愛、生敬，導向攝受、無諍、和合、統一的法。 "再者，諸比丘，比丘有善知識、善友、善伴侶。諸比丘，比丘有善知識、善友、善伴侶，這是能令人憶念、生愛、生敬，導向攝受、無諍、和合、統一的法。 "再者，諸比丘，比丘善於受教，具備使人善於受教的法，能忍耐，恭敬地接受教導。諸比丘，比丘善於受教...恭敬地接受教導，這是能令人憶念、生愛、生敬，導向攝受、無諍、和合、統一的法。 "再者，諸比丘，比丘對於同梵行者種種大小事務，他熟練、不懈怠，具備相應的思慮能力，能夠完成，能夠安排。諸比丘，比丘對於同梵行者種種大小事務...能夠完成，能夠安排，這是能令人憶念、生愛、生敬，導向攝受、無諍、和合、統一的法。 "再者，諸比丘，比丘愛法、樂說法，對增上法、增上律有殊勝的歡喜。諸比丘，比丘愛法、樂說法，對增上法、增上律有殊勝的歡喜，這是能令人憶念、生愛、生敬，導向攝受、無諍、和合、統一的法。 "再者，諸比丘，比丘精進而住，為斷不善法、具足善法而努力，堅強、勇猛精進，于善法中不捨重擔。諸比丘，比丘精進而住...于善法中不捨重擔，這是能令人憶念、生愛、生敬，導向攝受、無諍、和合、統一的法。

『『Puna caparaṃ, bhikkhave, bhikkhu santuṭṭho hoti itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārena. Yampi, bhikkhave, bhikkhu santuṭṭho hoti itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārena, ayampi dhammo sāraṇīyo…pe… saṃvattati.

『『Puna caparaṃ, bhikkhave, bhikkhu satimā hoti, paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā. Yampi , bhikkhave, bhikkhu satimā hoti, paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā, ayampi dhammo sāraṇīyo…pe… saṃvattati.

『『Puna caparaṃ, bhikkhave, bhikkhu paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Yampi, bhikkhave, bhikkhu paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā, ayampi dhammo sāraṇīyo…pe… saṃvattati. Ime kho, bhikkhave, dasa dhammā sāraṇīyā piyakaraṇā garukaraṇā saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattantī』』ti. Dasamaṃ.

Akkosavaggo pañcamo.

Tassuddānaṃ –

Vivādā dve ca mūlāni, kusinārapavesane;

Sakko mahāli abhiṇhaṃ, sarīraṭṭhā ca bhaṇḍanāti.

Paṭhamapaṇṇāsakaṃ samattaṃ.

"再者，諸比丘，比丘知足於任何衣服、飲食、臥具、病人醫藥資具。諸比丘，比丘知足於任何衣服、飲食、臥具、病人醫藥資具，這是能令人憶念...導向統一的法。 "再者，諸比丘，比丘具念，擁有最上的念慧，能憶念、回想久遠之前所作、所說之事。諸比丘，比丘具念，擁有最上的念慧，能憶念、回想久遠之前所作、所說之事，這是能令人憶念...導向統一的法。 "再者，諸比丘，比丘有智慧，具備觀察生滅的智慧，具備聖者的通達智慧，正確導向苦滅。諸比丘，比丘有智慧，具備觀察生滅的智慧，具備聖者的通達智慧，正確導向苦滅，這是能令人憶念...導向統一的法。諸比丘，這十種法能令人憶念、生愛、生敬，導向攝受、無諍、和合、統一。"第十諍論品第五其攝頌：諍論有二與根本，拘尸那與入宮中，帝釋摩訶利常應，身住之法與爭吵。第一五十經完

Dutiyapaṇṇāsakaṃ
第二五十經