B0102041008（3）ākaṅkhavaggo（期盼品）

(8) 3. Ākaṅkhavaggo

Ākaṅkhasuttaṃ

71.[a. ni. 4.12; itivu. 111] Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – 『『bhikkhavo』』ti. 『『Bhadante』』ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

『『Sampannasīlā , bhikkhave, viharatha sampannapātimokkhā, pātimokkhasaṃvarasaṃvutā viharatha ācāragocarasampannā aṇumattesu vajjesu bhayadassāvino, samādāya sikkhatha sikkhāpadesu.

『『Ākaṅkheyya ce, bhikkhave, bhikkhu 『sabrahmacārīnaṃ piyo cassaṃ manāpo ca garu ca bhāvanīyo cā』ti, sīlesvevassa paripūrakārī ajjhattaṃ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgārānaṃ.

『『Ākaṅkheyya ce, bhikkhave, bhikkhu 『lābhī assaṃ cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārāna』nti, sīlesvevassa paripūrakārī ajjhattaṃ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgārānaṃ.

『『Ākaṅkheyya ce, bhikkhave, bhikkhu 『yesāhaṃ paribhuñjāmi cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ tesaṃ te kārā mahapphalā assu mahānisaṃsā』ti, sīlesvevassa…pe… brūhetā suññāgārānaṃ.

『『Ākaṅkheyya ce, bhikkhave , bhikkhu 『ye me [ye maṃ (ma. ni. 1.65)] petā ñātī sālohitā kālaṅkatā [kālakatā (sī. syā. kaṃ. pī.)] pasannacittā anussaranti tesaṃ taṃ mahapphalaṃ assa mahānisaṃsa』nti, sīlesvevassa…pe… brūhetā suññāgārānaṃ.

『『Ākaṅkheyya ce, bhikkhave, bhikkhu 『santuṭṭho assaṃ itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārenā』ti, sīlesvevassa…pe… brūhetā suññāgārānaṃ.

『『Ākaṅkheyya ce, bhikkhave, bhikkhu 『khamo assaṃ sītassa uṇhassa jighacchāya pipāsāya ḍaṃsamakasavātātapasarīsapasamphassānaṃ, duruttānaṃ durāgatānaṃ vacanapathānaṃ uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ [tippānaṃ (sī. syā. kaṃ. pī.)] kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsakajātiko assa』nti, sīlesvevassa…pe… brūhetā suññāgārānaṃ.

『『Ākaṅkheyya ce, bhikkhave, bhikkhu 『aratiratisaho assaṃ, na ca maṃ aratirati saheyya, uppannaṃ aratiratiṃ abhibhuyya abhibhuyya vihareyya』nti, sīlesvevassa…pe… brūhetā suññāgārānaṃ.

『『Ākaṅkheyya ce, bhikkhave, bhikkhu 『bhayabheravasaho assaṃ, na ca maṃ bhayabheravo saheyya, uppannaṃ bhayabheravaṃ abhibhuyya abhibhuyya vihareyya』nti, sīlesvevassa…pe… brūhetā suññāgārānaṃ.

『『Ākaṅkheyya ce, bhikkhave, bhikkhu 『catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī assaṃ akicchalābhī akasiralābhī』ti, sīlesvevassa…pe… brūhetā suññāgārānaṃ.

『『Ākaṅkheyya ce, bhikkhave, bhikkhu 『āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya』nti, sīlesvevassa paripūrakārī ajjhattaṃ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgārānaṃ.

『『『Sampannasīlā, bhikkhave, viharatha sampannapātimokkhā, pātimokkhasaṃvarasaṃvutā viharatha ācāragocarasampannā aṇumattesu vajjesu bhayadassāvino, samādāya sikkhatha sikkhāpadesū』ti, iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vutta』』nti. Paṭhamaṃ.

Kaṇṭakasuttaṃ
第三章願望品
願望經有一次，世尊住在舍衛城(現今印度北方邦斯拉瓦斯提市)祇樹給孤獨園。在那裡，世尊召喚比丘們說："諸比丘。"那些比丘迴應世尊說："尊者。"世尊如此說道： "諸比丘，你們應當具足戒行而住，具足波羅提木叉而住，以波羅提木叉律儀防護而住，具足正行與行處，于微細罪中見怖畏，受持學處而學。諸比丘，若比丘願望'愿我為同梵行者所喜愛、所歡喜、所尊重、所敬仰'，則應當于戒中圓滿，內心寂靜專注，不捨禪定，具足觀慧，增長空閑處。諸比丘，若比丘願望'愿我得到衣服、飲食、臥具、病藥等資具'，則應當于戒中圓滿，內心寂靜專注，不捨禪定，具足觀慧，增長空閑處。諸比丘，若比丘願望'愿我所受用的衣服、飲食、臥具、病藥等資具，對施予者有大果報、大利益'，則應當于戒中圓滿......增長空閑處。諸比丘，若比丘願望'愿我已故的親族血親以清凈心憶念我時，對他們有大果報、大利益'，則應當于戒中圓滿......增長空閑處。諸比丘，若比丘願望'愿我知足於各種衣服、飲食、臥具、病藥等資具'，則應當于戒中圓滿......增長空閑處。諸比丘，若比丘願望'愿我能忍受寒、熱、饑、渴、虻、蚊、風、日、爬行類的觸惱，能忍受惡言、惡語，對已生起的身體的苦受、劇烈的、粗重的、辛辣的、不悅意的、不適意的、致命的感受能夠忍受'，則應當于戒中圓滿......增長空閑處。諸比丘，若比丘願望'愿我能克服不樂與貪樂，不被不樂與貪樂所克服，對已生起的不樂與貪樂能一再戰勝而住'，則應當于戒中圓滿......增長空閑處。諸比丘，若比丘願望'愿我能克服恐懼與怖畏，不被恐懼與怖畏所克服，對已生起的恐懼與怖畏能一再戰勝而住'，則應當于戒中圓滿......增長空閑處。諸比丘，若比丘願望'愿我能容易地、不困難地、不艱辛地獲得四種增上心的現法樂住'，則應當于戒中圓滿......增長空閑處。諸比丘，若比丘願望'愿我能以諸漏盡，于現法中自證知、作證、具足住于無漏的心解脫、慧解脫'，則應當于戒中圓滿，內心寂靜專注，不捨禪定，具足觀慧，增長空閑處。所說'諸比丘，你們應當具足戒行而住，具足波羅提木叉而住，以波羅提木叉律儀防護而住，具足正行與行處，于微細罪中見怖畏，受持學處而學'，正是基於此而說。"第一經。
荊棘經
Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ sambahulehi abhiññātehi abhiññātehi therehi sāvakehi saddhiṃ – āyasmatā ca cālena [pālena (syā.)], āyasmatā ca upacālena [uppālena (syā.)], āyasmatā ca kukkuṭena [kakkaṭena (sī. syā.)], āyasmatā ca kaḷimbhena [kavimbhena (sī.)], āyasmatā ca nikaṭena [kaṭena (sī.)], āyasmatā ca kaṭissahena; aññehi ca abhiññātehi abhiññātehi therehi sāvakehi saddhiṃ.

Tena kho pana samayena sambahulā abhiññātā abhiññātā licchavī bhadrehi bhadrehi yānehi parapurāya [paraṃpurāya (syā. aṭṭha.)] uccāsaddā mahāsaddā mahāvanaṃ ajjhogāhanti bhagavantaṃ dassanāya. Atha kho tesaṃ āyasmantānaṃ etadahosi – 『『ime kho sambahulā abhiññātā abhiññātā licchavī bhadrehi bhadrehi yānehi parapurāya uccāsaddā mahāsaddā mahāvanaṃ ajjhogāhanti bhagavantaṃ dassanāya. 『Saddakaṇṭakā kho pana jhānā』 vuttā bhagavatā. Yaṃnūna mayaṃ yena gosiṅgasālavanadāyo tenupasaṅkameyyāma . Tattha mayaṃ appasaddā appākiṇṇā phāsuṃ [phāsu (syā. ka.)] vihareyyāmā』』ti. Atha kho te āyasmanto yena gosiṅgasālavanadāyo tenupasaṅkamiṃsu; tattha te āyasmanto appasaddā appākiṇṇā phāsuṃ viharanti.

Atha kho bhagavā bhikkhū āmantesi – 『『kahaṃ nu kho, bhikkhave, cālo, kahaṃ upacālo, kahaṃ kukkuṭo, kahaṃ kaḷimbho, kahaṃ nikaṭo, kahaṃ kaṭissaho; kahaṃ nu kho te, bhikkhave, therā sāvakā gatā』』ti?

『『Idha, bhante, tesaṃ āyasmantānaṃ etadahosi – 『ime kho sambahulā abhiññātā abhiññātā licchavī bhadrehi bhadrehi yānehi parapurāya uccāsaddā mahāsaddā mahāvanaṃ ajjhogāhanti bhagavantaṃ dassanāya 『saddakaṇṭakā kho pana jhānāvuttā bhagavatā yaṃnūna mayaṃ yena gosiṅgasālavanadāyo tenupasaṅkameyyāma tattha mayaṃ appasaddā appākiṇṇā phāsuṃ vihareyyāmā』ti. Atha kho te, bhante, āyasmanto yena gosiṅgasālavanadāyo tenupasaṅkamiṃsu. Tattha te āyasmanto appasaddā appākiṇṇā phāsuṃ viharantī』』ti .

『『Sādhu sādhu, bhikkhave, yathā te mahāsāvakā sammā byākaramānā byākareyyuṃ, 『saddakaṇṭakā hi, bhikkhave, jhānā』 vuttā mayā.

『『Dasayime, bhikkhave, kaṇṭakā. Katame dasa? Pavivekārāmassa saṅgaṇikārāmatā kaṇṭako, asubhanimittānuyogaṃ anuyuttassa subhanimittānuyogo kaṇṭako, indriyesu guttadvārassa visūkadassanaṃ kaṇṭako, brahmacariyassa mātugāmūpacāro [mātugāmopavicāro (sī.), mātugāmūpavicaro (ka.)] kaṇṭako, [kathā. 333] paṭhamassa jhānassa saddo kaṇṭako, dutiyassa jhānassa vitakkavicārā kaṇṭakā, tatiyassa jhānassa pīti kaṇṭako, catutthassa jhānassa assāsapassāso kaṇṭako, saññāvedayitanirodhasamāpattiyā saññā ca vedanā ca kaṇṭako rāgo kaṇṭako doso kaṇṭako moho kaṇṭako.

『『Akaṇṭakā , bhikkhave, viharatha. Nikkaṇṭakā, bhikkhave, viharatha. Akaṇṭakanikkaṇṭakā, bhikkhave, viharatha. Akaṇṭakā, bhikkhave, arahanto; nikkaṇṭakā, bhikkhave, arahanto; akaṇṭakanikkaṇṭakā, bhikkhave, arahanto』』ti. Dutiyaṃ.

Iṭṭhadhammasuttaṃ
有一次，世尊住在毗舍離(現今印度比哈爾邦瓦伊沙利)大林重閣講堂，與許多著名的長老弟子們在一起——與尊者遮羅、尊者優波遮羅、尊者究究吒、尊者迦林婆、尊者尼迦吒、尊者迦帝沙訶，以及其他著名的長老弟子們在一起。那時，許多著名的離車族人乘坐華麗的車輛，列隊行進，發出高聲大響，進入大林要見世尊。那時，那些尊者們這樣想："這些許多著名的離車族人乘坐華麗的車輛，列隊行進，發出高聲大響，進入大林要見世尊。世尊曾說'聲音是禪定的荊棘'。我們不如去牛角沙羅樹林。在那裡我們可以少聲少擾地安住。"於是那些尊者們往牛角沙羅樹林去；在那裡那些尊者們少聲少擾地安住。那時，世尊召喚比丘們說："諸比丘，遮羅在哪裡？優波遮羅在哪裡？究究吒在哪裡？迦林婆在哪裡？尼迦吒在哪裡？迦帝沙訶在哪裡？諸比丘，那些長老弟子們去哪裡了？" "尊者，那些尊者們這樣想：'這些許多著名的離車族人乘坐華麗的車輛，列隊行進，發出高聲大響，進入大林要見世尊。世尊曾說聲音是禪定的荊棘，我們不如去牛角沙羅樹林。在那裡我們可以少聲少擾地安住。'於是那些尊者們往牛角沙羅樹林去。在那裡那些尊者們少聲少擾地安住。" "善哉！善哉！諸比丘，那些大弟子們如實回答所說。我確實說過'聲音是禪定的荊棘'。諸比丘，有這十種荊棘。是哪十種？對喜好獨處者來說，喜好群聚是荊棘；對專注不凈相者來說，專注凈相是荊棘；對守護諸根門者來說，觀看演藝是荊棘；對修梵行者來說，親近女人是荊棘；對初禪來說，聲音是荊棘；對二禪來說，尋伺是荊棘；對三禪來說，喜是荊棘；對四禪來說，入出息是荊棘；對想受滅盡定來說，想和受是荊棘；貪是荊棘，嗔是荊棘，癡是荊棘。諸比丘，你們應無荊棘而住。諸比丘，你們應離荊棘而住。諸比丘，你們應無荊棘、離荊棘而住。諸比丘，阿羅漢是無荊棘的；諸比丘，阿羅漢是離荊棘的；諸比丘，阿羅漢是無荊棘、離荊棘的。"第二經。
現法可意經
『『Dasayime, bhikkhave, dhammā iṭṭhā kantā manāpā dullabhā lokasmiṃ. Katame dasa? Bhogā iṭṭhā kantā manāpā dullabhā lokasmiṃ; vaṇṇo iṭṭho kanto manāpo dullabho lokasmiṃ; ārogyaṃ iṭṭhaṃ kantaṃ manāpaṃ dullabhaṃ lokasmiṃ; sīlaṃ iṭṭhaṃ kantaṃ manāpaṃ dullabhaṃ lokasmiṃ; brahmacariyaṃ iṭṭhaṃ kantaṃ manāpaṃ dullabhaṃ lokasmiṃ; mittā iṭṭhā kantā manāpā dullabhā lokasmiṃ; bāhusaccaṃ iṭṭhaṃ kantaṃ manāpaṃ dullabhaṃ lokasmiṃ; paññā iṭṭhā kantā manāpā dullabhā lokasmiṃ; dhammā iṭṭhā kantā manāpā dullabhā lokasmiṃ ; saggā iṭṭhā kantā manāpā dullabhā lokasmiṃ.

『『Imesaṃ kho, bhikkhave, dasannaṃ dhammānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ dullabhānaṃ lokasmiṃ dasa dhammā paripanthā [paribandhā (ka.)] – ālasyaṃ anuṭṭhānaṃ bhogānaṃ paripantho, amaṇḍanā avibhūsanā vaṇṇassa paripantho, asappāyakiriyā ārogyassa paripantho, pāpamittatā sīlānaṃ paripantho, indriyaasaṃvaro brahmacariyassa paripantho, visaṃvādanā mittānaṃ paripantho, asajjhāyakiriyā bāhusaccassa paripantho, asussūsā aparipucchā paññāya paripantho, ananuyogo apaccavekkhaṇā dhammānaṃ paripantho, micchāpaṭipatti saggānaṃ paripantho. Imesaṃ kho, bhikkhave, dasannaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ dullabhānaṃ lokasmiṃ ime dasa dhammā paripanthā.

『『Imesaṃ kho, bhikkhave, dasannaṃ dhammānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ dullabhānaṃ lokasmiṃ dasa dhammā āhārā – uṭṭhānaṃ anālasyaṃ bhogānaṃ āhāro, maṇḍanā vibhūsanā vaṇṇassa āhāro, sappāyakiriyā ārogyassa āhāro, kalyāṇamittatā sīlānaṃ āhāro, indriyasaṃvaro brahmacariyassa āhāro, avisaṃvādanā mittānaṃ āhāro, sajjhāyakiriyā bāhusaccassa āhāro, sussūsā paripucchā paññāya āhāro, anuyogo paccavekkhaṇā dhammānaṃ āhāro, sammāpaṭipatti saggānaṃ āhāro . Imesaṃ kho, bhikkhave, dasannaṃ dhammānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ dullabhānaṃ lokasmiṃ ime dasa dhammā āhārā』』ti. Tatiyaṃ.

Vaḍḍhisuttaṃ
『『Dasahi , bhikkhave, vaḍḍhīhi vaḍḍhamāno ariyasāvako ariyāya vaḍḍhiyā vaḍḍhati, sārādāyī ca hoti varādāyī kāyassa. Katamehi dasahi? Khettavatthūhi vaḍḍhati, dhanadhaññena vaḍḍhati, puttadārehi vaḍḍhati, dāsakammakaraporisehi vaḍḍhati, catuppadehi vaḍḍhati, saddhāya vaḍḍhati, sīlena vaḍḍhati, sutena vaḍḍhati, cāgena vaḍḍhati, paññāya vaḍḍhati – imehi kho, bhikkhave, dasahi vaḍḍhīhi vaḍḍhamāno ariyasāvako ariyāya vaḍḍhiyā vaḍḍhati, sārādāyī ca hoti varādāyī kāyassāti.

『『Dhanena dhaññena ca yodha vaḍḍhati,

Puttehi dārehi catuppadehi ca;

Sa bhogavā hoti yasassi pūjito,

Ñātīhi mittehi athopi rājubhi.

『『Saddhāya sīlena ca yodha vaḍḍhati,

Paññāya cāgena sutena cūbhayaṃ;

So tādiso sappuriso vicakkhaṇo,

Diṭṭheva dhamme ubhayena vaḍḍhatī』』ti. catutthaṃ;

Migasālāsuttaṃ
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho āyasmā ānando pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena migasālāya upāsikāya nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho migasālā upāsikā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnā kho migasālā upāsikā āyasmantaṃ ānandaṃ etadavoca –

『『Kathaṃ kathaṃ nāmāyaṃ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāyaṃ. Pitā me, bhante, purāṇo brahmacārī hoti ārācārī [anācārī (ka.)] virato methunā gāmadhammā. So kālaṅkato bhagavatā byākato – 『sakadāgāmī satto [sakadāgāmisatto (sī. syā. pī.)] tusitaṃ kāyaṃ upapanno』ti. Pitāmaho me [pettāpi yo me (sī.), pita piyo me (syā.) a. ni.

"諸比丘，這十種法在世間是可意的、可愛的、可樂的、難得的。是哪十種？財富在世間是可意的、可愛的、可樂的、難得的；容貌在世間是可意的、可愛的、可樂的、難得的；健康在世間是可意的、可愛的、可樂的、難得的；戒行在世間是可意的、可愛的、可樂的、難得的；梵行在世間是可意的、可愛的、可樂的、難得的；友人在世間是可意的、可愛的、可樂的、難得的；多聞在世間是可意的、可愛的、可樂的、難得的；智慧在世間是可意的、可愛的、可樂的、難得的；法在世間是可意的、可愛的、可樂的、難得的；天界在世間是可意的、可愛的、可樂的、難得的。諸比丘，對於這十種在世間可意的、可愛的、可樂的、難得的法，有十種障礙——懶惰不精進是財富的障礙，不裝飾不莊嚴是容貌的障礙，做不適宜的事是健康的障礙，惡友是戒行的障礙，不防護諸根是梵行的障礙，欺騙是友人的障礙，不學習是多聞的障礙，不好樂聽聞不詢問是智慧的障礙，不實踐不省察是法的障礙，邪行是天界的障礙。諸比丘，這就是對那十種在世間可意的、可愛的、可樂的、難得的法的十種障礙。諸比丘，對於這十種在世間可意的、可愛的、可樂的、難得的法，有十種資助——精進不懶惰是財富的資助，裝飾莊嚴是容貌的資助，做適宜的事是健康的資助，善友是戒行的資助，防護諸根是梵行的資助，不欺騙是友人的資助，學習是多聞的資助，好樂聽聞詢問是智慧的資助，實踐省察是法的資助，正行是天界的資助。諸比丘，這就是對那十種在世間可意的、可愛的、可樂的、難得的法的十種資助。"第三經。
增長經
"諸比丘，聖弟子以十種增長而增長，以聖增長而增長，為身體取得精華、取得最上。是哪十種？以田地而增長，以財谷而增長，以子女妻眷而增長，以奴僕工人而增長，以四足畜生而增長，以信而增長，以戒而增長，以聞而增長，以舍而增長，以慧而增長——諸比丘，聖弟子以這十種增長而增長，以聖增長而增長，為身體取得精華、取得最上。此人以財富和穀物而增長，以子女妻眷和四足畜生而增長；他成為有財富者，有名聲者，受尊敬者，為親族、友人乃至國王所敬重。此人以信和戒而增長，以慧與舍及聞兩者而增長；如是這樣的善人有智慧，于現法中兩方面都增長。"第四經。
彌伽沙羅經
有一次，世尊住在舍衛城(現今印度北方邦斯拉瓦斯提市)祇樹給孤獨園。那時，尊者阿難在上午時分，穿好衣服，拿著缽與衣，往優婆夷彌伽沙羅的住處去。到了之後，坐在準備好的座位上。那時，優婆夷彌伽沙羅往尊者阿難處走去。到了之後，禮敬尊者阿難，坐在一旁。坐在一旁的優婆夷彌伽沙羅對尊者阿難如此說： "尊者阿難，世尊所說的法如何能被了知呢？這裡，修梵行者與不修梵行者兩者在來世會有相同的去處。我的父親普拉納修梵行，遠離非法，離欲避開俗務。他去世后被世尊記說是一來者，投生兜率天。我的祖父

6.44], bhante, isidatto abrahmacārī ahosi sadārasantuṭṭho. Sopi kālaṅkato bhagavatā byākato – 『sakadāgāmī satto tusitaṃ kāyaṃ upapanno』ti.

『『Kathaṃ kathaṃ nāmāyaṃ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāya』』nti? 『『Evaṃ kho panetaṃ, bhagini, bhagavatā byākata』』nti.

Atha kho āyasmā ānando migasālāya upāsikāya nivesane piṇḍapātaṃ gahetvā uṭṭhāyāsanā pakkāmi. Atha kho āyasmā ānando pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca –

『『Idhāhaṃ , bhante, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena migasālāya upāsikāya nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdiṃ. Atha kho, bhante, migasālā upāsikā yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnā kho, bhante, migasālā upāsikā maṃ etadavoca –

『Kathaṃ kathaṃ nāmāyaṃ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāyaṃ. Pitā me, bhante, purāṇo brahmacārī ahosi ārācārī virato methunā gāmadhammā. So kālaṅkato bhagavatā byākato sakadāgāmī satto tusitaṃ kāyaṃ upapannoti. Pitāmaho me, bhante, isidatto abrahmacārī ahosi sadārasantuṭṭho. Sopi kālaṅkato bhagavatā byākato – sakadāgāmī satto tusitaṃ kāyaṃ upapannoti.

Kathaṃ kathaṃ nāmāyaṃ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāya』nti? Evaṃ vutte ahaṃ, bhante, migasālaṃ upāsikaṃ etadavocaṃ – 『evaṃ kho panetaṃ, bhagini, bhagavatā byākata』』』nti.

『『Kā cānanda, migasālā upāsikā bālā abyattā ammakā ammakapaññā [ambakā ambakapaññā (sī. pī.), andhakā andhakapaññā (syā.)], ke ca purisapuggalaparopariye ñāṇe?

『『Dasayime, ānanda, puggalā santo saṃvijjamānā lokasmiṃ. Katame dasa? Idhānanda, ekacco puggalo dussīlo hoti. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti, yatthassa taṃ dussīlyaṃ aparisesaṃ nirujjhati. Tassa savanenapi akataṃ hoti, bāhusaccenapi akataṃ hoti, diṭṭhiyāpi appaṭividdhaṃ hoti, sāmāyikampi vimuttiṃ na labhati. So kāyassa bhedā paraṃ maraṇā hānāya pareti, no visesāya; hānagāmīyeva hoti, no visesagāmī.

『『Idha panānanda, ekacco puggalo dussīlo hoti. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa taṃ dussīlyaṃ aparisesaṃ nirujjhati. Tassa savanenapi kataṃ hoti, bāhusaccenapi kataṃ hoti, diṭṭhiyāpi paṭividdhaṃ [suppaṭividdhaṃ (syā.)] hoti, sāmāyikampi vimuttiṃ labhati. So kāyassa bhedā paraṃ maraṇā visesāya pareti, no hānāya; visesagāmīyeva hoti, no hānagāmī.

『『Tatrānanda, pamāṇikā pamiṇanti – 『imassapi teva dhammā, aparassapi teva dhammā. Kasmā nesaṃ eko hīno eko paṇīto』ti? Tañhi tesaṃ, ānanda, hoti dīgharattaṃ ahitāya dukkhāya.

『『Tatrānanda, yvāyaṃ puggalo dussīlo hoti. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa taṃ dussīlyaṃ aparisesaṃ nirujjhati. Tassa savanenapi kataṃ hoti, bāhusaccenapi kataṃ hoti, diṭṭhiyāpi paṭividdhaṃ hoti, sāmāyikampi vimuttiṃ labhati. Ayaṃ, ānanda, puggalo amunā purimena puggalena abhikkantataro ca paṇītataro ca. Taṃ kissa hetu? Imaṃ hānanda, puggalaṃ dhammasoto nibbahati. Tadantaraṃ ko jāneyya, aññatra tathāgatena! Tasmātihānanda, mā puggalesu pamāṇikā ahuvattha , mā puggalesu pamāṇaṃ gaṇhittha. Khaññati hānanda, puggalesu pamāṇaṃ gaṇhanto. Ahaṃ vā, ānanda [ahañcānanda (sī. syā. ka.) a. ni.

"尊者，伊斯達多是不修梵行者，以一位妻子為滿足。他去世后也被世尊記說是一來者，投生兜率天。尊者阿難，世尊所說的法如何能被了知呢？這裡，修梵行者與不修梵行者兩者在來世會有相同的去處。"[阿難回答說：]"姊妹，這正是世尊所說的。" 那時，尊者阿難在彌伽沙羅優婆夷的住處接受食物后，從座位起身離開。之後，尊者阿難在用過午餐后往世尊處走去。到了之後，禮敬世尊，坐在一旁。坐在一旁的尊者阿難對世尊如此說： "尊者，今天上午，我穿好衣服，拿著缽與衣，往優婆夷彌伽沙羅的住處去。到了之後，坐在準備好的座位上。那時，尊者，優婆夷彌伽沙羅往我處走去。到了之後，禮敬我，坐在一旁。坐在一旁的優婆夷彌伽沙羅對我如此說： '尊者阿難，世尊所說的法如何能被了知呢？這裡，修梵行者與不修梵行者兩者在來世會有相同的去處。我的父親普拉納修梵行，遠離非法，離欲避開俗務。他去世后被世尊記說是一來者，投生兜率天。我的祖父伊斯達多是不修梵行者，以一位妻子為滿足。他去世后也被世尊記說是一來者，投生兜率天。尊者阿難，世尊所說的法如何能被了知呢？這裡，修梵行者與不修梵行者兩者在來世會有相同的去處。'我聽了這話后，尊者，對優婆夷彌伽沙羅這樣說：'姊妹，這正是世尊所說的。'" "阿難，優婆夷彌伽沙羅是愚笨的、無智的、如嬰兒般的、具嬰兒智慧的，關於了知人的高下[她有什麼資格]？阿難，有這十種人存在於世間。是哪十種？阿難，這裡有某人是破戒者。他不如實了知那心解脫、慧解脫，其中他的破戒完全滅盡。他雖有聽聞但未修習，雖有多聞但未修習，以見未通達，也未獲得暫時的解脫。他身壞命終后趨向退落，不趨向殊勝；是退落者，不是殊勝者。然而阿難，這裡有某人是破戒者。他如實了知那心解脫、慧解脫，其中他的破戒完全滅盡。他有聽聞並已修習，有多聞並已修習，以見已通達，也獲得暫時的解脫。他身壞命終后趨向殊勝，不趨向退落；是殊勝者，不是退落者。在此，阿難，度量者們度量說：'這個人有這些法，另一個人也有這些法。為什麼他們中一個低劣一個殊勝呢？'阿難，這對他們長期不利，帶來痛苦。在此，阿難，若有破戒者，他如實了知那心解脫、慧解脫，其中他的破戒完全滅盡。他有聽聞並已修習，有多聞並已修習，以見已通達，也獲得暫時的解脫。阿難，這個人比前一個人更進步、更殊勝。什麼原因？阿難，法流帶動這個人。除如來外，誰能知道其中的差別！因此，阿難，你們不要做人的度量者，不要執取對人的度量。阿難，執取對人的度量者將受損害。阿難，我或

6.44 passitabbaṃ], puggalesu pamāṇaṃ gaṇheyyaṃ yo vā panassa mādiso.

『『Idha panānanda, ekacco puggalo sīlavā hoti. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa taṃ sīlaṃ aparisesaṃ nirujjhati. Tassa savanenapi akataṃ hoti, bāhusaccenapi akataṃ hoti, diṭṭhiyāpi appaṭividdhaṃ hoti, sāmāyikampi vimuttiṃ na labhati. So kāyassa bhedā paraṃ maraṇā hānāya pareti, no visesāya; hānagāmīyeva hoti, no visesagāmī.

『『Idha panānanda, ekacco puggalo sīlavā hoti. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa taṃ sīlaṃ aparisesaṃ nirujjhati. Tassa savanenapi kataṃ hoti, bāhusaccenapi kataṃ hoti, diṭṭhiyāpi paṭividdhaṃ hoti, sāmāyikampi vimuttiṃ labhati. So kāyassa bhedā paraṃ maraṇā visesāya pareti, no hānāya; visesagāmīyeva hoti, no hānagāmī.

『『Tatrānanda, pamāṇikā pamiṇanti…pe… ahaṃ vā, ānanda, puggalesu pamāṇaṃ gaṇheyyaṃ yo vā panassa mādiso.

『『Idha panānanda, ekacco puggalo tibbarāgo hoti. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa so rāgo apariseso nirujjhati. Tassa savanenapi akataṃ hoti, bāhusaccenapi akataṃ hoti, diṭṭhiyāpi appaṭividdhaṃ hoti, sāmāyikampi vimuttiṃ na labhati. So kāyassa bhedā paraṃ maraṇā hānāya pareti, no visesāya; hānagāmīyeva hoti, no visesagāmī.

『『Idha panānanda, ekacco puggalo tibbarāgo hoti. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa so rāgo apariseso nirujjhati. Tassa savanenapi kataṃ hoti, bāhusaccenapi kataṃ hoti, diṭṭhiyāpi paṭividdhaṃ hoti, sāmāyikampi vimuttiṃ labhati. So kāyassa bhedā paraṃ maraṇā visesāya pareti, no hānāya; visesagāmīyeva hoti, no hānagāmī.

『『Tatrānanda , pamāṇikā pamiṇanti…pe… ahaṃ vā, ānanda, puggalesu pamāṇaṃ gaṇheyyaṃ yo vā panassa mādiso.

『『Idha panānanda, ekacco puggalo kodhano hoti. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa so kodho apariseso nirujjhati. Tassa savanenapi akataṃ hoti, bāhusaccenapi akataṃ hoti, diṭṭhiyāpi appaṭividdhaṃ hoti, sāmāyikampi vimuttiṃ na labhati. So kāyassa bhedā paraṃ maraṇā hānāya pareti, no visesāya; hānagāmīyeva hoti, no visesagāmī.

『『Idha panānanda, ekacco puggalo kodhano hoti. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa so kodho apariseso nirujjhati. Tassa savanenapi kataṃ hoti, bāhusaccenapi kataṃ hoti, diṭṭhiyāpi paṭividdhaṃ hoti, sāmāyikampi vimuttiṃ labhati. So kāyassa bhedā paraṃ maraṇā visesāya pareti, no hānāya; visesagāmīyeva hoti, no hānagāmī.

『『Tatrānanda, pamāṇikā pamiṇanti…pe… ahaṃ vā, ānanda, puggalesu pamāṇaṃ gaṇheyyaṃ yo vā panassa mādiso.

『『Idha panānanda, ekacco puggalo uddhato hoti. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa taṃ uddhaccaṃ aparisesaṃ nirujjhati. Tassa savanenapi akataṃ hoti, bāhusaccenapi akataṃ hoti, diṭṭhiyāpi appaṭividdhaṃ hoti, sāmāyikampi vimuttiṃ na labhati. So kāyassa bhedā paraṃ maraṇā hānāya pareti, no visesāya; hānagāmīyeva hoti, no visesagāmī.

『『Idha panānanda, ekacco puggalo uddhato hoti. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa taṃ uddhaccaṃ aparisesaṃ nirujjhati. Tassa savanenapi kataṃ hoti, bāhusaccenapi kataṃ hoti, diṭṭhiyāpi paṭividdhaṃ hoti, sāmāyikampi vimuttiṃ labhati. So kāyassa bhedā paraṃ maraṇā visesāya pareti, no hānāya; visesagāmīyeva hoti, no hānagāmī.

『『Tatrānanda , pamāṇikā pamiṇanti – 『imassapi teva dhammā, aparassapi teva dhammā. Kasmā nesaṃ eko hīno eko paṇīto』ti? Tañhi tesaṃ, ānanda, hoti dīgharattaṃ ahitāya dukkhāya.

像我這樣的人應當執取對人的度量。然而阿難，這裡有某人是持戒者。他不如實了知那心解脫、慧解脫，其中他的戒完全滅盡。他雖有聽聞但未修習，雖有多聞但未修習，以見未通達，也未獲得暫時的解脫。他身壞命終后趨向退落，不趨向殊勝；是退落者，不是殊勝者。然而阿難，這裡有某人是持戒者。他如實了知那心解脫、慧解脫，其中他的戒完全滅盡。他有聽聞並已修習，有多聞並已修習，以見已通達，也獲得暫時的解脫。他身壞命終后趨向殊勝，不趨向退落；是殊勝者，不是退落者。在此，阿難，度量者們度量......[中略]......我或像我這樣的人應當執取對人的度量。然而阿難，這裡有某人具強烈的貪。他不如實了知那心解脫、慧解脫，其中他的貪完全滅盡。他雖有聽聞但未修習，雖有多聞但未修習，以見未通達，也未獲得暫時的解脫。他身壞命終后趨向退落，不趨向殊勝；是退落者，不是殊勝者。然而阿難，這裡有某人具強烈的貪。他如實了知那心解脫、慧解脫，其中他的貪完全滅盡。他有聽聞並已修習，有多聞並已修習，以見已通達，也獲得暫時的解脫。他身壞命終后趨向殊勝，不趨向退落；是殊勝者，不是退落者。在此，阿難，度量者們度量......[中略]......我或像我這樣的人應當執取對人的度量。然而阿難，這裡有某人易怒。他不如實了知那心解脫、慧解脫，其中他的嗔完全滅盡。他雖有聽聞但未修習，雖有多聞但未修習，以見未通達，也未獲得暫時的解脫。他身壞命終后趨向退落，不趨向殊勝；是退落者，不是殊勝者。然而阿難，這裡有某人易怒。他如實了知那心解脫、慧解脫，其中他的嗔完全滅盡。他有聽聞並已修習，有多聞並已修習，以見已通達，也獲得暫時的解脫。他身壞命終后趨向殊勝，不趨向退落；是殊勝者，不是退落者。在此，阿難，度量者們度量......[中略]......我或像我這樣的人應當執取對人的度量。然而阿難，這裡有某人掉舉。他不如實了知那心解脫、慧解脫，其中他的掉舉完全滅盡。他雖有聽聞但未修習，雖有多聞但未修習，以見未通達，也未獲得暫時的解脫。他身壞命終后趨向退落，不趨向殊勝；是退落者，不是殊勝者。然而阿難，這裡有某人掉舉。他如實了知那心解脫、慧解脫，其中他的掉舉完全滅盡。他有聽聞並已修習，有多聞並已修習，以見已通達，也獲得暫時的解脫。他身壞命終后趨向殊勝，不趨向退落；是殊勝者，不是退落者。在此，阿難，度量者們度量說：'這個人有這些法，另一個人也有這些法。為什麼他們中一個低劣一個殊勝呢？'阿難，這對他們長期不利，帶來痛苦。

『『Tatrānanda, yvāyaṃ puggalo uddhato hoti tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa taṃ uddhaccaṃ aparisesaṃ nirujjhati, tassa savanenapi kataṃ hoti, bāhusaccenapi kataṃ hoti, diṭṭhiyāpi paṭividdhaṃ hoti, sāmāyikampi vimuttiṃ labhati. Ayaṃ, ānanda, puggalo amunā purimena puggalena abhikkantataro ca paṇītataro ca. Taṃ kissa hetu ? Imaṃ hānanda, puggalaṃ dhammasoto nibbahati. Tadantaraṃ ko jāneyya aññatra tathāgatena! Tasmātihānanda, mā puggalesu pamāṇikā ahuvattha; mā puggalesu pamāṇaṃ gaṇhittha. Khaññati hānanda, puggalesu pamāṇaṃ gaṇhanto. Ahaṃ vā, ānanda, puggalesu pamāṇaṃ gaṇheyyaṃ yo vā panassa mādiso.

『『Kā cānanda, migasālā upāsikā bālā abyattā ammakā ammakapaññā, ke ca purisapuggalaparopariye ñāṇe! Ime kho, ānanda, dasa puggalā santo saṃvijjamānā lokasmiṃ.

『『Yathārūpena, ānanda, sīlena purāṇo samannāgato ahosi tathārūpena sīlena isidatto samannāgato abhavissa, nayidha purāṇo isidattassa gatimpi aññassa. Yathārūpāya cānanda, paññāya isidatto samannāgato ahosi tathārūpāya paññāya purāṇo samannāgato abhavissa, nayidha isidatto purāṇassa gatimpi aññassa. Iti kho, ānanda, ime puggalā ubho ekaṅgahīnā』』ti. Pañcamaṃ.

Tayodhammasuttaṃ

"在此，阿難，若這個掉舉的人如實了知那心解脫、慧解脫，其中他的掉舉完全滅盡，他有聽聞並已修習，有多聞並已修習，以見已通達，也獲得暫時的解脫。阿難，這個人比前一個人更進步、更殊勝。什麼原因？阿難，法流帶動這個人。除如來外，誰能知道其中的差別！因此，阿難，你們不要做人的度量者；不要執取對人的度量。阿難，執取對人的度量者將受損害。我或像我這樣的人應當執取對人的度量。阿難，優婆夷彌伽沙羅是愚笨的、無智的、如嬰兒般的、具嬰兒智慧的，關於了知人的高下[她有什麼資格]！這些，阿難，就是存在於世間的十種人。阿難，如果普拉納具有的戒行，伊斯達多也具有同樣的戒行，那麼在此普拉納連伊斯達多的去處都不知道。阿難，如果伊斯達多具有的智慧，普拉納也具有同樣的智慧，那麼在此伊斯達多連普拉納的去處都不知道。阿難，如是這兩個人各自缺少一分。"第五經。 6. 三法經

『『Tayome, bhikkhave, dhammā loke na saṃvijjeyyuṃ, na tathāgato loke uppajjeyya arahaṃ sammāsambuddho, na tathāgatappavedito dhammavinayo loke dibbeyya. Katame tayo? Jāti ca, jarā ca, maraṇañca – ime kho, bhikkhave, tayo dhammā loke na saṃvijjeyyuṃ, na tathāgato loke uppajjeyya arahaṃ sammāsambuddho, na tathāgatappavedito dhammavinayo loke dibbeyya. Yasmā ca kho, bhikkhave, ime tayo dhammā loke saṃvijjanti tasmā tathāgato loke uppajjati arahaṃ sammāsambuddho, tasmā tathāgatappavedito dhammavinayo loke dibbati.

『『Tayome , bhikkhave, dhamme appahāya abhabbo jātiṃ pahātuṃ jaraṃ pahātuṃ maraṇaṃ pahātuṃ. Katame tayo? Rāgaṃ appahāya, dosaṃ appahāya, mohaṃ appahāya – ime kho, bhikkhave, tayo dhamme appahāya abhabbo jātiṃ pahātuṃ jaraṃ pahātuṃ maraṇaṃ pahātuṃ.

『『Tayome bhikkhave, dhamme appahāya abhabbo rāgaṃ pahātuṃ dosaṃ pahātuṃ mohaṃ pahātuṃ. Katame tayo? Sakkāyadiṭṭhiṃ appahāya, vicikicchaṃ appahāya, sīlabbataparāmāsaṃ appahāya – ime kho, bhikkhave, tayo dhamme appahāya abhabbo rāgaṃ pahātuṃ dosaṃ pahātuṃ mohaṃ pahātuṃ.

『『Tayome , bhikkhave, dhamme appahāya abhabbo sakkāyadiṭṭhiṃ pahātuṃ vicikicchaṃ pahātuṃ sīlabbataparāmāsaṃ pahātuṃ. Katame tayo? Ayonisomanasikāraṃ appahāya, kummaggasevanaṃ appahāya, cetaso līnattaṃ appahāya – ime kho, bhikkhave, tayo dhamme appahāya abhabbo sakkāyadiṭṭhiṃ pahātuṃ vicikicchaṃ pahātuṃ sīlabbataparāmāsaṃ pahātuṃ.

『『Tayome, bhikkhave, dhamme appahāya abhabbo ayoniso manasikāraṃ pahātuṃ kummaggasevanaṃ pahātuṃ cetaso līnattaṃ pahātuṃ. Katame tayo? Muṭṭhasaccaṃ appahāya, asampajaññaṃ appahāya, cetaso vikkhepaṃ appahāya – ime kho, bhikkhave, tayo dhamme appahāya abhabbo ayonisomanasikāraṃ pahātuṃ kummaggasevanaṃ pahātuṃ cetaso līnattaṃ pahātuṃ.

『『Tayome, bhikkhave, dhamme appahāya abhabbo muṭṭhasaccaṃ pahātuṃ asampajaññaṃ pahātuṃ cetaso vikkhepaṃ pahātuṃ. Katame tayo? Ariyānaṃ adassanakamyataṃ appahāya, ariyadhammassa [ariyadhammaṃ (syā.)] asotukamyataṃ appahāya, upārambhacittataṃ appahāya – ime kho, bhikkhave, tayo dhamme appahāya abhabbo muṭṭhasaccaṃ pahātuṃ asampajaññaṃ pahātuṃ cetaso vikkhepaṃ pahātuṃ.

『『Tayome, bhikkhave, dhamme appahāya abhabbo ariyānaṃ adassanakamyataṃ pahātuṃ ariyadhammassa asotukamyataṃ pahātuṃ upārambhacittataṃ pahātuṃ. Katame tayo? Uddhaccaṃ appahāya, asaṃvaraṃ appahāya, dussīlyaṃ appahāya – ime kho, bhikkhave, tayo dhamme appahāya abhabbo ariyānaṃ adassanakamyataṃ pahātuṃ ariyadhammassa asotukamyataṃ pahātuṃ upārambhacittataṃ pahātuṃ.

『『Tayome , bhikkhave, dhamme appahāya abhabbo uddhaccaṃ pahātuṃ asaṃvaraṃ pahātuṃ dussīlyaṃ pahātuṃ. Katame tayo ? Assaddhiyaṃ appahāya, avadaññutaṃ appahāya, kosajjaṃ appahāya – ime kho, bhikkhave, tayo dhamme appahāya abhabbo uddhaccaṃ pahātuṃ asaṃvaraṃ pahātuṃ dussīlyaṃ pahātuṃ.

『『Tayome , bhikkhave, dhamme appahāya abhabbo assaddhiyaṃ pahātuṃ avadaññutaṃ pahātuṃ kosajjaṃ pahātuṃ. Katame tayo? Anādariyaṃ appahāya, dovacassataṃ appahāya, pāpamittataṃ appahāya – ime kho, bhikkhave, tayo dhamme appahāya abhabbo assaddhiyaṃ pahātuṃ avadaññutaṃ pahātuṃ kosajjaṃ pahātuṃ.

『『Tayome, bhikkhave, dhamme appahāya abhabbo anādariyaṃ pahātuṃ dovacassataṃ pahātuṃ pāpamittataṃ pahātuṃ. Katame tayo? Ahirikaṃ appahāya, anottappaṃ appahāya, pamādaṃ appahāya – ime kho, bhikkhave, tayo dhamme appahāya abhabbo anādariyaṃ pahātuṃ dovacassataṃ pahātuṃ pāpamittataṃ pahātuṃ.

"諸比丘，如果這三法在世間不存在，如來、阿羅漢、正等正覺者就不會出現於世間，如來所說的法與律也不會顯現於世間。是哪三法？生、老、死——諸比丘，如果這三法在世間不存在，如來、阿羅漢、正等正覺者就不會出現於世間，如來所說的法與律也不會顯現於世間。諸比丘，正因為這三法在世間存在，所以如來、阿羅漢、正等正覺者出現於世間，所以如來所說的法與律顯現於世間。諸比丘，不捨棄這三法者，不可能捨棄生、老、死。是哪三法？不捨棄貪、不捨棄嗔、不捨棄癡——諸比丘，不捨棄這三法者，不可能捨棄生、老、死。諸比丘，不捨棄這三法者，不可能捨棄貪、嗔、癡。是哪三法？不捨棄身見、不捨棄疑、不捨棄戒禁取——諸比丘，不捨棄這三法者，不可能捨棄貪、嗔、癡。諸比丘，不捨棄這三法者，不可能捨棄身見、疑、戒禁取。是哪三法？不捨棄非如理作意、不捨棄行邪道、不捨棄心的萎靡——諸比丘，不捨棄這三法者，不可能捨棄身見、疑、戒禁取。諸比丘，不捨棄這三法者，不可能捨棄非如理作意、行邪道、心的萎靡。是哪三法？不捨棄失念、不捨棄不正知、不捨棄心散亂——諸比丘，不捨棄這三法者，不可能捨棄非如理作意、行邪道、心的萎靡。諸比丘，不捨棄這三法者，不可能捨棄失念、不正知、心散亂。是哪三法？不捨棄不欲見聖者、不捨棄不欲聞聖法、不捨棄尋求過失之心——諸比丘，不捨棄這三法者，不可能捨棄失念、不正知、心散亂。諸比丘，不捨棄這三法者，不可能捨棄不欲見聖者、不欲聞聖法、尋求過失之心。是哪三法？不捨棄掉舉、不捨棄不防護、不捨棄破戒——諸比丘，不捨棄這三法者，不可能捨棄不欲見聖者、不欲聞聖法、尋求過失之心。諸比丘，不捨棄這三法者，不可能捨棄掉舉、不防護、破戒。是哪三法？不捨棄不信、不捨棄無慷慨、不捨棄懈怠——諸比丘，不捨棄這三法者，不可能捨棄掉舉、不防護、破戒。諸比丘，不捨棄這三法者，不可能捨棄不信、無慷慨、懈怠。是哪三法？不捨棄不恭敬、不捨棄難勸導性、不捨棄惡友——諸比丘，不捨棄這三法者，不可能捨棄不信、無慷慨、懈怠。諸比丘，不捨棄這三法者，不可能捨棄不恭敬、難勸導性、惡友。是哪三法？不捨棄無慚、不捨棄無愧、不捨棄放逸——諸比丘，不捨棄這三法者，不可能捨棄不恭敬、難勸導性、惡友。

『『Ahirikoyaṃ, bhikkhave, anottāpī pamatto hoti. So pamatto samāno abhabbo anādariyaṃ pahātuṃ dovacassataṃ pahātuṃ pāpamittataṃ pahātuṃ. So pāpamitto samāno abhabbo assaddhiyaṃ pahātuṃ avadaññutaṃ pahātuṃ kosajjaṃ pahātuṃ. So kusīto samāno abhabbo uddhaccaṃ pahātuṃ asaṃvaraṃ pahātuṃ dussīlyaṃ pahātuṃ. So dussīlo samāno abhabbo ariyānaṃ adassanakamyataṃ pahātuṃ ariyadhammassa asotukamyataṃ pahātuṃ upārambhacittataṃ pahātuṃ. So upārambhacitto samāno abhabbo muṭṭhasaccaṃ pahātuṃ asampajaññaṃ pahātuṃ cetaso vikkhepaṃ pahātuṃ. So vikkhittacitto samāno abhabbo ayonisomanasikāraṃ pahātuṃ kummaggasevanaṃ pahātuṃ cetaso līnattaṃ pahātuṃ. So līnacitto samāno abhabbo sakkāyadiṭṭhiṃ pahātuṃ vicikicchaṃ pahātuṃ sīlabbataparāmāsaṃ pahātuṃ. So vicikiccho samāno abhabbo rāgaṃ pahātuṃ dosaṃ pahātuṃ mohaṃ pahātuṃ. So rāgaṃ appahāya dosaṃ appahāya mohaṃ appahāya abhabbo jātiṃ pahātuṃ jaraṃ pahātuṃ maraṇaṃ pahātuṃ.

『『Tayome, bhikkhave, dhamme pahāya bhabbo jātiṃ pahātuṃ jaraṃ pahātuṃ maraṇaṃ pahātuṃ. Katame tayo? Rāgaṃ pahāya, dosaṃ pahāya, mohaṃ pahāya – ime kho, bhikkhave, tayo dhamme pahāya bhabbo jātiṃ pahātuṃ jaraṃ pahātuṃ maraṇaṃ pahātuṃ.

『『Tayome, bhikkhave, dhamme pahāya bhabbo rāgaṃ pahātuṃ dosaṃ pahātuṃ mohaṃ pahātuṃ. Katame tayo ? Sakkāyadiṭṭhiṃ pahāya, vicikicchaṃ pahāya, sīlabbataparāmāsaṃ pahāya – ime kho, bhikkhave, tayo dhamme pahāya bhabbo rāgaṃ pahātuṃ dosaṃ pahātuṃ mohaṃ pahātuṃ.

『『Tayome, bhikkhave, dhamme pahāya bhabbo sakkāyadiṭṭhiṃ pahātuṃ vicikicchaṃ pahātuṃ sīlabbataparāmāsaṃ pahātuṃ. Katame tayo? Ayonisomanasikāraṃ pahāya, kummaggasevanaṃ pahāya, cetaso līnattaṃ pahāya – ime kho, bhikkhave, tayo dhamme pahāya bhabbo sakkāyadiṭṭhiṃ pahātuṃ vicikicchaṃ pahātuṃ sīlabbataparāmāsaṃ pahātuṃ.

『『Tayome, bhikkhave, dhamme pahāya bhabbo ayonisomanasikāraṃ pahātuṃ kummaggasevanaṃ pahātuṃ cetaso līnattaṃ pahātuṃ. Katame tayo? Muṭṭhasaccaṃ pahāya, asampajaññaṃ pahāya, cetaso vikkhepaṃ pahāya – ime kho, bhikkhave, tayo dhamme pahāya bhabbo ayonisomanasikāraṃ pahātuṃ kummaggasevanaṃ pahātuṃ cetaso līnattaṃ pahātuṃ.

『『Tayome , bhikkhave, dhamme pahāya bhabbo muṭṭhasaccaṃ pahātuṃ asampajaññaṃ pahātuṃ cetaso vikkhepaṃ pahātuṃ. Katame tayo? Ariyānaṃ adassanakamyataṃ pahāya, ariyadhammassa asotukamyataṃ pahāya, upārambhacittataṃ pahāya – ime kho, bhikkhave, tayo dhamme pahāya bhabbo muṭṭhassaccaṃ pahātuṃ asampajaññaṃ pahātuṃ cetaso vikkhepaṃ pahātuṃ.

『『Tayome, bhikkhave, dhamme pahāya bhabbo ariyānaṃ adassanakamyataṃ pahātuṃ ariyadhammassa asotukamyataṃ pahātuṃ upārambhacittataṃ pahātuṃ. Katame tayo? Uddhaccaṃ pahāya, asaṃvaraṃ pahāya, dussīlyaṃ pahāya – ime kho, bhikkhave, tayo dhamme pahāya bhabbo ariyānaṃ adassanakamyataṃ pahātuṃ ariyadhammassa asotukamyataṃ pahātuṃ upārambhacittataṃ pahātuṃ.

『『Tayome, bhikkhave, dhamme pahāya bhabbo uddhaccaṃ pahātuṃ asaṃvaraṃ pahātuṃ dussīlyaṃ pahātuṃ. Katame tayo? Assaddhiyaṃ pahāya, avadaññutaṃ pahāya, kosajjaṃ pahāya – ime kho, bhikkhave, tayo dhamme pahāya bhabbo uddhaccaṃ pahātuṃ asaṃvaraṃ pahātuṃ dussīlyaṃ pahātuṃ.

『『Tayome, bhikkhave, dhamme pahāya bhabbo assaddhiyaṃ pahātuṃ avadaññutaṃ pahātuṃ kosajjaṃ pahātuṃ. Katame tayo? Anādariyaṃ pahāya, dovacassataṃ pahāya, pāpamittataṃ pahāya – ime kho, bhikkhave, tayo dhamme pahāya bhabbo assaddhiyaṃ pahātuṃ avadaññutaṃ pahātuṃ kosajjaṃ pahātuṃ.

『『Tayome, bhikkhave, dhamme pahāya bhabbo anādariyaṃ pahātuṃ dovacassataṃ pahātuṃ pāpamittataṃ pahātuṃ. Katame tayo? Ahirikaṃ pahāya, anottappaṃ pahāya, pamādaṃ pahāya – ime kho, bhikkhave, tayo dhamme pahāya bhabbo anādariyaṃ pahātuṃ dovacassataṃ pahātuṃ pāpamittataṃ pahātuṃ.

"諸比丘，一個無慚者、無愧者是放逸的。他既放逸，就不可能捨棄不恭敬、難勸導性、惡友。他既與惡友相處，就不可能捨棄不信、無慷慨、懈怠。他既懈怠，就不可能捨棄掉舉、不防護、破戒。他既破戒，就不可能捨棄不欲見聖者、不欲聞聖法、尋求過失之心。他既有尋求過失之心，就不可能捨棄失念、不正知、心散亂。他既心散亂，就不可能捨棄非如理作意、行邪道、心的萎靡。他既心萎靡，就不可能捨棄身見、疑、戒禁取。他既有疑，就不可能捨棄貪、嗔、癡。他不捨棄貪、不捨棄嗔、不捨棄癡，就不可能捨棄生、老、死。諸比丘，捨棄這三法者，可能捨棄生、老、死。是哪三法？捨棄貪、捨棄嗔、捨棄癡——諸比丘，捨棄這三法者，可能捨棄生、老、死。諸比丘，捨棄這三法者，可能捨棄貪、嗔、癡。是哪三法？捨棄身見、捨棄疑、捨棄戒禁取——諸比丘，捨棄這三法者，可能捨棄貪、嗔、癡。諸比丘，捨棄這三法者，可能捨棄身見、疑、戒禁取。是哪三法？捨棄非如理作意、捨棄行邪道、捨棄心的萎靡——諸比丘，捨棄這三法者，可能捨棄身見、疑、戒禁取。諸比丘，捨棄這三法者，可能捨棄非如理作意、行邪道、心的萎靡。是哪三法？捨棄失念、捨棄不正知、捨棄心散亂——諸比丘，捨棄這三法者，可能捨棄非如理作意、行邪道、心的萎靡。諸比丘，捨棄這三法者，可能捨棄失念、不正知、心散亂。是哪三法？捨棄不欲見聖者、捨棄不欲聞聖法、捨棄尋求過失之心——諸比丘，捨棄這三法者，可能捨棄失念、不正知、心散亂。諸比丘，捨棄這三法者，可能捨棄不欲見聖者、不欲聞聖法、尋求過失之心。是哪三法？捨棄掉舉、捨棄不防護、捨棄破戒——諸比丘，捨棄這三法者，可能捨棄不欲見聖者、不欲聞聖法、尋求過失之心。諸比丘，捨棄這三法者，可能捨棄掉舉、不防護、破戒。是哪三法？捨棄不信、捨棄無慷慨、捨棄懈怠——諸比丘，捨棄這三法者，可能捨棄掉舉、不防護、破戒。諸比丘，捨棄這三法者，可能捨棄不信、無慷慨、懈怠。是哪三法？捨棄不恭敬、捨棄難勸導性、捨棄惡友——諸比丘，捨棄這三法者，可能捨棄不信、無慷慨、懈怠。諸比丘，捨棄這三法者，可能捨棄不恭敬、難勸導性、惡友。是哪三法？捨棄無慚、捨棄無愧、捨棄放逸——諸比丘，捨棄這三法者，可能捨棄不恭敬、難勸導性、惡友。

『『Hirīmāyaṃ, bhikkhave, ottāpī appamatto hoti. So appamatto samāno bhabbo anādariyaṃ pahātuṃ dovacassataṃ pahātuṃ pāpamittataṃ pahātuṃ. So kalyāṇamitto samāno bhabbo assaddhiyaṃ pahātuṃ avadaññutaṃ pahātuṃ kosajjaṃ pahātuṃ. So āraddhavīriyo samāno bhabbo uddhaccaṃ pahātuṃ asaṃvaraṃ pahātuṃ dussīlyaṃ pahātuṃ. So sīlavā samāno bhabbo ariyānaṃ adassanakamyataṃ pahātuṃ ariyadhammassa asotukamyataṃ pahātuṃ upārambhacittataṃ pahātuṃ. So anupārambhacitto samāno bhabbo muṭṭhassaccaṃ pahātuṃ asampajaññaṃ pahātuṃ cetaso vikkhepaṃ pahātuṃ. So avikkhittacitto samāno bhabbo ayonisomanasikāraṃ pahātuṃ kummaggasevanaṃ pahātuṃ cetaso līnattaṃ pahātuṃ. So alīnacitto samāno bhabbo sakkāyadiṭṭhiṃ pahātuṃ vicikicchaṃ pahātuṃ sīlabbataparāmāsaṃ pahātuṃ. So avicikiccho samāno bhabbo rāgaṃ pahātuṃ dosaṃ pahātuṃ mohaṃ pahātuṃ. So rāgaṃ pahāya dosaṃ pahāya mohaṃ pahāya bhabbo jātiṃ pahātuṃ jaraṃ pahātuṃ maraṇaṃ pahātu』』nti. Chaṭṭhaṃ.

Kākasuttaṃ
『『Dasahi, bhikkhave, asaddhammehi samannāgato kāko. Katamehi dasahi? Dhaṃsī ca, pagabbho ca, tintiṇo [nillajjo (ka.) tintiṇoti tintiṇaṃ vuccati taṇhā… (sī. syā. aṭṭha.) abhidhamme khuddakavatthuvibhaṅge tintiṇapadaniddese passitabbaṃ] ca, mahagghaso ca, luddo ca, akāruṇiko ca, dubbalo ca, oravitā ca, muṭṭhassati ca, necayiko [nerasiko (sī.) tadaṭṭhakathāyaṃ pana 『『necayiko』』 tveva dissati] ca – imehi kho, bhikkhave, dasahi asaddhammehi samannāgato kāko. Evamevaṃ kho , bhikkhave, dasahi asaddhammehi samannāgato pāpabhikkhu. Katamehi dasahi? Dhaṃsī ca, pagabbho ca, tintiṇo ca, mahagghaso ca, luddo ca, akāruṇiko ca, dubbalo ca, oravitā ca, muṭṭhassati ca, necayiko ca – imehi kho, bhikkhave, dasahi asaddhammehi samannāgato pāpabhikkhū』』ti. Sattamaṃ.
Nigaṇṭhasuttaṃ
『『Dasahi , bhikkhave, asaddhammehi samannāgatā nigaṇṭhā. Katamehi dasahi? Assaddhā, bhikkhave, nigaṇṭhā; dussīlā, bhikkhave, nigaṇṭhā; ahirikā, bhikkhave, nigaṇṭhā; anottappino, bhikkhave, nigaṇṭhā; asappurisasambhattino, bhikkhave, nigaṇṭhā; attukkaṃsakaparavambhakā, bhikkhave, nigaṇṭhā; sandiṭṭhiparāmāsā ādhānaggāhī duppaṭinissaggino, bhikkhave, nigaṇṭhā; kuhakā, bhikkhave, nigaṇṭhā; pāpicchā, bhikkhave, nigaṇṭhā; pāpamittā, bhikkhave, nigaṇṭhā – imehi kho, bhikkhave, dasahi asaddhammehi samannāgatā nigaṇṭhā』』ti. Aṭṭhamaṃ.
Āghātavatthusuttaṃ

79.[a. ni. 9.29] 『『Dasayimāni, bhikkhave, āghātavatthūni. Katamāni dasa? 『Anatthaṃ me acarī』ti āghātaṃ bandhati; 『anatthaṃ me caratī』ti āghātaṃ bandhati; 『anatthaṃ me carissatī』ti āghātaṃ bandhati; 『piyassa me manāpassa anatthaṃ acarī』ti…pe… 『anatthaṃ caratī』ti…pe… 『anatthaṃ carissatī』ti āghātaṃ bandhati, 『appiyassa me amanāpassa atthaṃ acarī』ti…pe… 『atthaṃ caratī』ti…pe… 『atthaṃ carissatī』ti āghātaṃ bandhati; aṭṭhāne ca kuppati – imāni kho, bhikkhave, dasa āghātavatthūnī』』ti. Navamaṃ.

Āghātapaṭivinayasuttaṃ

"諸比丘，一個有慚者、有愧者是不放逸的。他既不放逸，就可能捨棄不恭敬、難勸導性、惡友。他既是善友，就可能捨棄不信、無慷慨、懈怠。他既精進，就可能捨棄掉舉、不防護、破戒。他既持戒，就可能捨棄不欲見聖者、不欲聞聖法、尋求過失之心。他既無尋求過失之心，就可能捨棄失念、不正知、心散亂。他既心不散亂，就可能捨棄非如理作意、行邪道、心的萎靡。他既心不萎靡，就可能捨棄身見、疑、戒禁取。他既無疑，就可能捨棄貪、嗔、癡。他捨棄貪、捨棄嗔、捨棄癡，就可能捨棄生、老、死。"第六經。 7. 烏鴉經 77. "諸比丘，烏鴉具有十種非法。是哪十種？掠奪性、無恥、貪婪、貪食、兇殘、無慈悲、羸弱、發出噪聲、失念、不積聚——諸比丘，烏鴉具有這十種非法。同樣地，諸比丘，惡比丘具有十種非法。是哪十種？掠奪性、無恥、貪婪、貪食、兇殘、無慈悲、羸弱、發出噪聲、失念、不積聚——諸比丘，惡比丘具有這十種非法。"第七經。 8. 尼乾經 78. "諸比丘，尼乾具有十種非法。是哪十種？諸比丘，尼乾是不信者；諸比丘，尼乾是破戒者；諸比丘，尼乾是無慚者；諸比丘，尼乾是無愧者；諸比丘，尼乾與非善人相交；諸比丘，尼乾是抬高自己貶低他人者；諸比丘，尼乾是執著己見、堅持己見、難以捨棄者；諸比丘，尼乾是欺詐者；諸比丘，尼乾是惡欲者；諸比丘，尼乾是惡友者——諸比丘，尼乾具有這十種非法。"第八經。 9. 嗔恨事經 79. "諸比丘，這是十種嗔恨事。是哪十種？想'他對我做了不利'而結嗔恨；想'他對我在做不利'而結嗔恨；想'他將對我做不利'而結嗔恨；想'他對我所愛所喜之人做了不利'......'在做不利'......'將做不利'而結嗔恨；想'他對我所不愛所不喜之人做了有利'......'在做有利'......'將做有利'而結嗔恨；在不當之處發怒——諸比丘，這就是十種嗔恨事。"第九經。 10. 除嗔恨經

『『Dasayime , bhikkhave, āghātapaṭivinayā. Katame dasa? 『Anatthaṃ me acari, taṃ kutettha labbhā』ti āghātaṃ paṭivineti , 『anatthaṃ me carati, taṃ kutettha labbhā』ti āghātaṃ paṭivineti, 『anatthaṃ me carissati, taṃ kutettha labbhā』ti āghātaṃ paṭivineti, piyassa me manāpassa anatthaṃ acari…pe… carati…pe… carissati, taṃ kutettha labbhāti āghātaṃ paṭivineti , appiyassa me amanāpassa atthaṃ acari…pe… atthaṃ carati…pe… atthaṃ carissati, taṃ kutettha labbhāti āghātaṃ paṭivineti, aṭṭhāne ca na kuppati – ime kho, bhikkhave, dasa āghātapaṭivinayā』』ti. Dasamaṃ.

Ākaṅkhavaggo tatiyo.

Tassuddānaṃ –

Ākaṅkho kaṇṭako iṭṭhā, vaḍḍhi ca migasālāya;

Tayo dhammā ca kāko ca, nigaṇṭhā dve ca āghātāti.

"諸比丘，這是十種除嗔恨法。是哪十種？想'他對我做了不利，這怎麼可能改變'而除嗔恨，想'他對我在做不利，這怎麼可能改變'而除嗔恨，想'他將對我做不利，這怎麼可能改變'而除嗔恨，想'他對我所愛所喜之人做了不利'......'在做不利'......'將做不利，這怎麼可能改變'而除嗔恨，想'他對我所不愛所不喜之人做了有利'......'在做有利'......'將做有利，這怎麼可能改變'而除嗔恨，在不當之處不發怒——諸比丘，這就是十種除嗔恨法。"第十經。願望品第三其摘要：願望與荊棘，喜愛與增長，以及彌伽沙羅，三法與烏鴉，尼乾陀和兩種嗔恨。