B0102041006（1）sacittavaggo（心品）

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

誹謗品諍論經那時,尊者優波離來到世尊所在處;來到后,向世尊禮敬,然後坐在一旁。坐在一旁的尊者優波離對世尊如此說道:"尊者,是什麼原因,什麼緣由,使得僧團中產生爭吵、爭論、紛爭、諍論,比丘們也不能安樂地生活呢?" "優波離,在此,比丘們把非法說成是法,把法說成是非法,把非律說成是律,把律說成是非律,把如來未說未語的說成是如來已說已語的,把如來已說已語的說成是如來未說未語的,把如來未行持的說成是如來已行持的,把如來已行持的說成是如來未行持的,把如來未制定的說成是如來已制定的,把如來已制定的說成是如來未制定的。優波離,這就是原因,這就是緣由,使得僧團中產生爭吵、爭論、紛爭、諍論,比丘們也不能安樂地生活。" 第一\ 第一諍論根本經 "尊者,諍論根本有幾種呢?" "優波離,諍論根本有十種。是哪十種?優波離,在此,比丘們把非法說成是法,把法說成是非法,把非律說成是律,把律說成是非律,把如來未說未語的說成是如來已說已語的,把如來已說已語的說成是如來未說未語的,把如來未行持的說成是如來已行持的,把如來已行持的說成是如來未行持的,把如來未制定的說成是如來已制定的,把如來已制定的說成是如來未制定的。優波離,這就是十種諍論根本。" 第二\ 第二諍論根本經 "尊者,諍論根本有幾種呢?" "優波離,諍論根本有十種。是哪十種?優波離,在此,比丘們把非罪說成是罪,把罪說成是非罪,把輕罪說成是重罪,把重罪說成是輕罪,把粗重罪說成是非粗重罪,把非粗重罪說成是粗重罪,把有餘罪說成是無餘罪,把無餘罪說成是有餘罪,把可懺悔罪說成是不可懺悔罪,把不可懺悔罪說成是可懺悔罪。優波離,這就是十種諍論根本。" 第三\ 拘尸那羅經（今印度北方邦拘尸那迦） [注:原文到此結束,第4條只有標題]

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）的婆利哈羅那林園。在那裡,世尊召喚比丘們說："諸比丘。" 那些比丘應答世尊說："尊者。" 世尊如此說道： "諸比丘,欲呵責他人的比丘,應當內省五法,確立五法,然後才可以呵責他人。什麼是應當內省的五法?諸比丘,欲呵責他人的比丘應當如此內省：'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,如果比丘不具有清凈的身行,不具足無缺無瑕的清凈身行,他人就會對他說：'請尊者先學習身業吧',他人會如此說他。再者,諸比丘,欲呵責他人的比丘應當如此內省：'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,如果比丘不具有清凈的語行,不具足無缺無瑕的清凈語行,他人就會對他說：'請尊者先學習語業吧',他人會如此說他。再者,諸比丘,欲呵責他人的比丘應當如此內省：'我對同梵行者是否具有無嗔恨的慈心?我是否具有這種法?'諸比丘,如果比丘對同梵行者不具有無嗔恨的慈心,他人就會對他說：'請尊者先對同梵行者建立慈心吧',他人會如此說他。再者,諸比丘,欲呵責他人的比丘應當如此內省：'我是否多聞、受持、積集,對於初善、中善、后善,有義有文,宣說完全圓滿清凈的梵行之法,是否對如是之法多聞、受持、熟習、意念思惟、以見善通達?我是否具有這種法?'諸比丘,如果比丘不是多聞、受持、積集,對於初善、中善、后善,有義有文,宣說完全圓滿清凈的梵行之法,不是對如是之法多聞、受持、熟習、意念思惟、以見善通達,他人就會對他說：'請尊者先學習經教吧',他人會如此說他。再者,諸比丘,欲呵責他人的比丘應當如此內省：'我是否對兩部波羅提木叉詳細地善於領受、善於分別、善於轉誦、善於決定,以經及文句?我是否具有這種法?'諸比丘,如果比丘對兩部波羅提木叉不是詳細地善於領受、善於分別、善於轉誦、善於決定,以經及文句,當被問到'尊者,這是世尊在何處所說?'時,他無法回答。他人就會對他說：'請尊者先學習戒律吧',他人會如此說他。這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;我將如實而說,不虛妄而說;我將柔和而說,不粗暴而說;我將有益而說,不無益而說;我將以慈心而說,不存嗔恨而說'—這就是應當確立的五法。諸比丘,欲呵責他人的比丘,應當內省這五法,確立這五法,然後才可以呵責他人。" 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?在此,諸比丘,當國王與王后同坐時,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。這時國王會這樣想：'這兩人必定已經做了或將要做些什麼!'諸比丘,這是入王宮的第一種過患。再者,諸比丘,國王因事務繁忙而與某位女子親近后便忘記了,她因此懷孕。這時國王會這樣想：'這裡除了出家人外沒有其他人進入,或許是出家人所為?'諸比丘,這是入王宮的第二種過患。再者,諸比丘,國王的內宮中有某件珍寶丟失。這時國王會這樣想：'這裡除了出家人外沒有其他人進入,或許是出家人所為?'諸比丘,這是入王宮的第三種過患。再者,諸比丘,國王內宮中的秘密謀議泄露到外面。這時國王會這樣想：'這裡除了出家人外沒有其他人進入,或許是出家人所為?'諸比丘,這是入王宮的第四種過患。再者,諸比丘,在國王的內宮中,或是父親企圖謀害兒子,或是兒子企圖謀害父親。他們會這樣想：'這裡除了出家人外沒有其他人進入,或許是出家人所為?'諸比丘,這是入王宮的第五種過患。再者,諸比丘,國王把低位者提升到高位。那些不喜歡這事的人會這樣想：'國王與出家人交往密切,或許是出家人所為?'諸比丘,這是入王宮的第六種過患。再者,諸比丘,國王把高位者降到低位。那些不喜歡這事的人會這樣想：'國王與出家人交往密切,或許是出家人所為?'諸比丘,這是入王宮的第七種過患。再者,諸比丘,國王在非時派遣軍隊。那些不喜歡這事的人會這樣想：'國王與出家人交往密切,或許是出家人所為?'諸比丘,這是入王宮的第八種過患。再者,諸比丘,國王在適時派遣軍隊后又令其半路返回。那些不喜歡這事的人會這樣想：'國王與出家人交往密切,或許是出家人所為?'諸比丘,這是入王宮的第九種過患。再者,諸比丘,國王的內宮充滿著象馬車乘的喧囂,以及能引起貪慾的色聲香味觸,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.

我來將這段巴利文翻譯成簡體中文： 46. 有一次，世尊住在釋迦族中的迦毗羅衛城（現尼泊爾藍毗尼附近）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；來到后，向世尊禮敬，坐在一旁。世尊對坐在一旁的釋迦族優婆塞如是說："釋迦族人，你們是否持守具足八支的布薩戒？""尊者，我們有時持守具足八支的布薩戒，有時不持守。""釋迦族人，你們處在如此憂愁恐懼的生命中，死亡恐懼的生命中，有時持守具足八支的布薩戒，有時不持守，這對你們來說是損失，是獲得不好的東西。" "釋迦族人，你們怎麼想，如果這裡有一個人，通過任何正當的工作，不做不善業，一天能夠賺取半迦利沙波那。可以說他是一個精明能幹的人嗎？""是的，尊者。" "釋迦族人，你們怎麼想，如果這裡有一個人，通過任何正當的工作，不做不善業，一天能夠賺取一迦利沙波那。可以說他是一個精明能幹的人嗎？""是的，尊者。" "釋迦族人，你們怎麼想，如果這裡有一個人，通過任何正當的工作，不做不善業，一天能夠賺取兩迦利沙波那...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。可以說他是一個精明能幹的人嗎？""是的，尊者。" "釋迦族人，你們怎麼想，如果那個人每天賺取一百、一千迦利沙波那，並將所得儲存起來，活到一百歲，能夠積累大量財富嗎？""是的，尊者。" "釋迦族人，你們怎麼想，那個人是否能夠因為財富，以財富為因，以財富為緣由，在一夜之間或一天之中，或半夜或半天之中，體驗純粹的快樂而住？""不能，尊者。""這是什麼原因？""尊者，因為欲樂是無常的、空虛的、虛妄的、具有欺騙性質的。" "釋迦族人，在這裡，如果我的弟子十年間不放逸、精進、專注地生活，如我所教導的那樣修行，他能夠在百年、千年中體驗純粹的快樂而住。而且他必定成為一來者、不還者，或者必定成為預流者。釋迦族人，不說十年。如果我的弟子九年...八年...七年...六年...五年...四年...三年...兩年...一年不放逸、精進、專注地生活，如我所教導的那樣修行，他能夠在百年、千年中體驗純粹的快樂而住。而且他必定成為一來者、不還者，或者必定成為預流者。釋迦族人，不說一年。如果我的弟子十個月不放逸、精進、專注地生活，如我所教導的那樣修行，他能夠在百年、千年中體驗純粹的快樂而住。而且他必定成為一來者、不還者，或者必定成為預流者。釋迦族人，不說十個月。如果我的弟子九個月...八個月...七個月...六個月...五個月...四個月...三個月...兩個月...一個月...半個月不放逸、精進、專注地生活，如我所教導的那樣修行，他能夠在百年、千年中體驗純粹的快樂而住。而且他必定成為一來者、不還者，或者必定成為預流者。釋迦族人，不說半個月。如果我的弟子十晝夜不放逸、精進、專注地生活，如我所教導的那樣修行，他能夠在百年、千年中體驗純粹的快樂而住。而且他必定成為一來者、不還者，或者必定成為預流者。釋迦族人，不說十晝夜。

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

在這裡，如果我的弟子九晝夜...八晝夜...七晝夜...六晝夜...五晝夜...四晝夜...三晝夜...兩晝夜...一晝夜不放逸、精進、專注地生活，如我所教導的那樣修行，他能夠在百年、千年中體驗純粹的快樂而住。而且他必定成為一來者、不還者，或者必定成為預流者。釋迦族人，你們處在如此憂愁恐懼的生命中，死亡恐懼的生命中，有時持守具足八支的布薩戒，有時不持守，這對你們來說是損失，是獲得不好的東西。""尊者，從今以後我們將持守具足八支的布薩戒。"第六則完。 7. 摩訶梨經 47. 有一次，世尊住在毗舍離（現印度比哈爾邦）大林重閣講堂。那時，離車族的摩訶梨來到世尊所在處；來到后，向世尊禮敬，坐在一旁。坐在一旁的離車族摩訶梨對世尊如是說："尊者，什麼是造作惡業、惡業生起的因，什麼是緣？""摩訶梨，貪是因，貪是造作惡業、惡業生起的緣。摩訶梨，嗔是因，嗔是造作惡業、惡業生起的緣。摩訶梨，癡是因，癡是造作惡業、惡業生起的緣。摩訶梨，不如理作意是因，不如理作意是造作惡業、惡業生起的緣。摩訶梨，邪趣向的心是因，邪趣向的心是造作惡業、惡業生起的緣。摩訶梨，這就是造作惡業、惡業生起的因與緣。" "尊者，什麼是造作善業、善業生起的因，什麼是緣？""摩訶梨，無貪是因，無貪是造作善業、善業生起的緣。摩訶梨，無嗔是因，無嗔是造作善業、善業生起的緣。摩訶梨，無癡是因，無癡是造作善業、善業生起的緣。摩訶梨，如理作意是因，如理作意是造作善業、善業生起的緣。摩訶梨，正趣向的心是因，正趣向的心是造作善業、善業生起的緣。摩訶梨，這就是造作善業、善業生起的因與緣。摩訶梨，如果這十法在世間不存在，就不會出現非法行、不平等行，或法行、平等行。摩訶梨，正是因為這十法在世間存在，所以出現非法行、不平等行，或法行、平等行。"第七則完。 8. 出家者常法經

『『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，這十法是出家者應當經常思維的。是哪十法？出家者應當經常思維'我已進入異於常人的生活方式'；出家者應當經常思維'我的生活依賴他人'；出家者應當經常思維'我應當有不同的舉止行為'；出家者應當經常思維'我的自心是否不會從戒行上譴責我'；出家者應當經常思維'有智的同修們在審察后是否不會從戒行上譴責我'；出家者應當經常思維'我將與一切可愛、可意的事物分離、別離'；出家者應當經常思維'我是業的所有者，業的繼承者，以業為起源，以業為眷屬，以業為依怙，無論我造作善業或惡業，我都將成為其繼承者'；出家者應當經常思維'我的日日夜夜是如何度過的'；出家者應當經常思維'我是否歡喜獨處空閑'；出家者應當經常思維'我是否已證得上人法、殊勝的聖智見，以免在最後時刻被同修詢問時感到慚愧'。諸比丘，這就是出家者應當經常思維的十法。"第八則完。
身存法經
"諸比丘，這十法是存在於身體中的。是哪十法？冷、熱、飢餓、口渴、大便、小便、身律儀、語律儀、命律儀、導致再生的有為法 - 諸比丘，這就是存在於身體中的十法。"第九則完。
諍論經
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.

有一次，世尊住在舍衛城（現印度北方邦）祇樹給孤獨園。那時，眾多比丘在用過午餐、從托缽回來后，聚集在集會堂中，發生爭吵、口角、爭論，以言語之刃互相傷害而住。那時，世尊在傍晚時分從禪思中起來，來到集會堂；來到后，坐在準備好的座位上。世尊坐下後對比丘們說："比丘們，你們現在聚集在這裡談論什麼？你們中斷了什麼話題？" "尊者，我們在用過午餐、從托缽回來后，聚集在集會堂中，發生爭吵、口角、爭論，以言語之刃互相傷害而住。""比丘們，這對於你們這些因信仰而從在家出家為無家者的善男子來說是不適當的，你們不應該發生爭吵、口角、爭論，以言語之刃互相傷害而住。" "比丘們，這十法能令人憶念，能生愛敬，能令人尊重，導向攝受，無諍，和合，統一。是哪十法？在這裡，比丘們，比丘持戒，守護波羅提木叉律儀而住，具足正行與行處，于微細罪中見怖畏，受持學處而學。比丘們，比丘持戒...受持學處而學，這是能令人憶念，能生愛敬，能令人尊重，導向攝受，無諍，和合，統一的法。" "再者，比丘們，比丘多聞，受持所聞，積集所聞，對於初善、中善、后善，有義、有文，宣說完全圓滿清凈的梵行之法，他廣聞這樣的法，以語言持守，以心思維，以見解善通達。比丘們，比丘多聞...以見解善通達，這也是能令人憶念，能生愛敬，能令人尊重，導向攝受，無諍，和合，統一的法。" "再者，比丘們，比丘是善友，善伴，善同行。比丘們，比丘是善友，善伴，善同行，這也是能令人憶念，能生愛敬，能令人尊重，導向攝受，無諍，和合，統一的法。" "再者，比丘們，比丘善順，具足使人善順的法，忍辱，恭敬受教。比丘們，比丘善順，具足使人善順的法，忍辱，恭敬受教，這也是能令人憶念，能生愛敬，能令人尊重，導向攝受，無諍，和合，統一的法。" "再者，比丘們，比丘對於同梵行者的各種大小事務，都是熟練而不懈怠的，具足相關的觀察力，能夠適當地作，能夠適當地安排。比丘們，比丘對於同梵行者的各種大小事務，都是熟練而不懈怠的，具足相關的觀察力，能夠適當地作，能夠適當地安排，這也是能令人憶念，能生愛敬，能令人尊重，導向攝受，無諍，和合，統一的法。" "再者，比丘們，比丘愛法，言談可喜，對於增上法、增上律有極大歡喜。比丘們，比丘愛法，言談可喜，對於增上法、增上律有極大歡喜，這也是能令人憶念，能生愛敬，能令人尊重，導向攝受，無諍，和合，統一的法。" "再者，比丘們，比丘精進而住，為斷除不善法，成就善法，有力，堅固精進，于善法中不捨重擔。比丘們，比丘精進而住，為斷除不善法，成就善法，有力，堅固精進，于善法中不捨重擔，這也是能令人憶念，能生愛敬，能令人尊重，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，比丘們，比丘對於各種衣服、飲食、臥具、病人的醫藥資具知足。比丘們，比丘對於各種衣服、飲食、臥具、病人的醫藥資具知足，這也是能令人憶念...統一的法。" "再者，比丘們，比丘具念，具足最上的念慧，能憶念、隨念久遠所作、久遠所說。比丘們，比丘具念，具足最上的念慧，能憶念、隨念久遠所作、久遠所說，這也是能令人憶念...統一的法。" "再者，比丘們，比丘有慧，具足觀察生滅的智慧，具足聖者的通達智慧，正確趨向苦滅。比丘們，比丘有慧，具足觀察生滅的智慧，具足聖者的通達智慧，正確趨向苦滅，這也是能令人憶念...統一的法。比丘們，這十法能令人憶念，能生愛敬，能令人尊重，導向攝受，無諍，和合，統一。"第十則完。誹謗品第五其攝頌：諍論二與根本，拘尸那城入城；釋迦與摩訶梨常法，身存與諍論。第一五十經完。

Dutiyapaṇṇāsakaṃ

第二五十經