B0102041010（5）upālivaggo（優波離品）

(10) 5. Upālivaggo

Kāmabhogīsuttaṃ
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca –

『『Dasayime , gahapati, kāmabhogī santo saṃvijjamānā lokasmiṃ. Katame dasa? Idha, gahapati, ekacco kāmabhogī adhammena bhoge pariyesati sāhasena; adhammena bhoge pariyesitvā sāhasena na attānaṃ sukheti na pīṇeti [na attānaṃ sukheti pīṇeti (sī. syā. pī.) evamuparipi] na saṃvibhajati na puññāni karoti.

『『Idha pana, gahapati, ekacco kāmabhogī adhammena bhoge pariyesati sāhasena; adhammena bhoge pariyesitvā sāhasena attānaṃ sukheti pīṇeti, na saṃvibhajati na puññāni karoti.

『『Idha pana , gahapati, ekacco kāmabhogī adhammena bhoge pariyesati sāhasena; adhammena bhoge pariyesitvā sāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti.

『『Idha pana, gahapati, ekacco kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi; dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi na attānaṃ sukheti na pīṇeti na saṃvibhajati na puññāni karoti.

『『Idha pana, gahapati, ekacco kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi ; dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi attānaṃ sukheti pīṇeti, na saṃvibhajati na puññāni karoti.

『『Idha pana, gahapati, ekacco kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi; dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti.

『『Idha pana, gahapati, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena; dhammena bhoge pariyesitvā asāhasena na attānaṃ sukheti na pīṇeti na saṃvibhajati na puññāni karoti.

『『Idha pana, gahapati, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena; dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti, na saṃvibhajati na puññāni karoti.

『『Idha pana, gahapati, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena; dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti. Te ca bhoge gathito [gadhito (ka.) a. ni. 3.124 passitabbaṃ] mucchito ajjhosanno [ajjhāpanno (sabbattha) a. ni.

(10) 5\ 優波離品 1\ 欲樂經 91\ 一時，世尊住在舍衛城(今尼泊爾境內薩赫特市附近)祇樹給孤獨園。那時，給孤獨長者來到世尊所在處。來到后，禮敬世尊，坐在一旁。世尊對坐在一旁的給孤獨長者如是說： "長者，這世間存在著十種欲樂者。是哪十種？在此，長者，某些欲樂者以非法、以暴力尋求財富；以非法、以暴力尋求財富后，既不使自己快樂，不使自己滿足，也不分享，不作福德。在此，長者，某些欲樂者以非法、以暴力尋求財富；以非法、以暴力尋求財富后，使自己快樂，使自己滿足，但不分享，不作福德。在此，長者，某些欲樂者以非法、以暴力尋求財富；以非法、以暴力尋求財富后，使自己快樂，使自己滿足，也分享，作福德。在此，長者，某些欲樂者以法與非法、以暴力與非暴力尋求財富；以法與非法、以暴力與非暴力尋求財富后，既不使自己快樂，不使自己滿足，也不分享，不作福德。在此，長者，某些欲樂者以法與非法、以暴力與非暴力尋求財富；以法與非法、以暴力與非暴力尋求財富后，使自己快樂，使自己滿足，但不分享，不作福德。在此，長者，某些欲樂者以法與非法、以暴力與非暴力尋求財富；以法與非法、以暴力與非暴力尋求財富后，使自己快樂，使自己滿足，也分享，作福德。在此，長者，某些欲樂者以法、以非暴力尋求財富；以法、以非暴力尋求財富后，既不使自己快樂，不使自己滿足，也不分享，不作福德。在此，長者，某些欲樂者以法、以非暴力尋求財富；以法、以非暴力尋求財富后，使自己快樂，使自己滿足，但不分享，不作福德。在此，長者，某些欲樂者以法、以非暴力尋求財富；以法、以非暴力尋求財富后，使自己快樂，使自己滿足，也分享，作福德。對於這些財富，他執著、迷戀、沉溺。"

3.124 suttavaṇṇanā ṭīkā oloketabbā] anādīnavadassāvī anissaraṇapañño paribhuñjati.

『『Idha pana, gahapati, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena; dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti. Te ca bhoge agathito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati.

『『Tatra, gahapati, yvāyaṃ kāmabhogī adhammena bhoge pariyesati sāhasena, adhammena bhoge pariyesitvā sāhasena na attānaṃ sukheti na pīṇeti na saṃvibhajati na puññāni karoti, ayaṃ, gahapati, kāmabhogī tīhi ṭhānehi gārayho. 『Adhammena bhoge pariyesati sāhasenā』ti, iminā paṭhamena ṭhānena gārayho. 『Na attānaṃ sukheti na pīṇetī』ti, iminā dutiyena ṭhānena gārayho. 『Na saṃvibhajati na puññāni karotī』ti, iminā tatiyena ṭhānena gārayho. Ayaṃ, gahapati, kāmabhogī imehi tīhi ṭhānehi gārayho.

『『Tatra, gahapati, yvāyaṃ kāmabhogī adhammena bhoge pariyesati sāhasena, adhammena bhoge pariyesitvā sāhasena attānaṃ sukheti pīṇeti na saṃvibhajati na puññāni karoti, ayaṃ, gahapati, kāmabhogī dvīhi ṭhānehi gārayho ekena ṭhānena pāsaṃso. 『Adhammena bhoge pariyesati sāhasenā』ti, iminā paṭhamena ṭhānena gārayho. 『Attānaṃ sukheti pīṇetī』ti, iminā ekena ṭhānena pāsaṃso. 『Na saṃvibhajati na puññāni karotī』ti iminā dutiyena ṭhānena gārayho. Ayaṃ, gahapati, kāmabhogī imehi dvīhi ṭhānehi gārayho iminā ekena ṭhānena pāsaṃso.

『『Tatra , gahapati, yvāyaṃ kāmabhogī adhammena bhoge pariyesati sāhasena , adhammena bhoge pariyesitvā sāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti, ayaṃ, gahapati, kāmabhogī ekena ṭhānena gārayho dvīhi ṭhānehi pāsaṃso. 『Adhammena bhoge pariyesati sāhasenā』ti, iminā ekena ṭhānena gārayho. 『Attānaṃ sukheti pīṇetī』ti, iminā paṭhamena ṭhānena pāsaṃso. 『Saṃvibhajati puññāni karotī』ti, iminā dutiyena ṭhānena pāsaṃso. Ayaṃ, gahapati, kāmabhogī iminā ekena ṭhānena gārayho, imehi dvīhi ṭhānehi pāsaṃso.

『『Tatra, gahapati, yvāyaṃ kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi, dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi na attānaṃ sukheti na pīṇeti na saṃvibhajati na puññāni karoti, ayaṃ, gahapati, kāmabhogī ekena ṭhānena pāsaṃso tīhi ṭhānehi gārayho. 『Dhammena bhoge pariyesati asāhasenā』ti, iminā ekena ṭhānena pāsaṃso. 『Adhammena bhoge pariyesati sāhasenā』ti, iminā paṭhamena ṭhānena gārayho. 『Na attānaṃ sukheti na pīṇetī』ti, iminā dutiyena ṭhānena gārayho. 『Na saṃvibhajati na puññāni karotī』ti, iminā tatiyena ṭhānena gārayho. Ayaṃ, gahapati, kāmabhogī iminā ekena ṭhānena pāsaṃso imehi tīhi ṭhānehi gārayho.

『『Tatra , gahapati, yvāyaṃ kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi, dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi attānaṃ sukheti pīṇeti na saṃvibhajati na puññāni karoti, ayaṃ, gahapati, kāmabhogī dvīhi ṭhānehi pāsaṃso dvīhi ṭhānehi gārayho . 『Dhammena bhoge pariyesati asāhasenā』ti, iminā paṭhamena ṭhānena pāsaṃso. 『Adhammena bhoge pariyesati sāhasenā』ti, iminā paṭhamena ṭhānena gārayho. 『Attānaṃ sukheti pīṇetī』ti, iminā dutiyena ṭhānena pāsaṃso. 『Na saṃvibhajati na puññāni karotī』ti, iminā dutiyena ṭhānena gārayho. Ayaṃ , gahapati, kāmabhogī imehi dvīhi ṭhānehi pāsaṃso imehi dvīhi ṭhānehi gārayho.

『『Tatra, gahapati, yvāyaṃ kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi, dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti, ayaṃ, gahapati, kāmabhogī tīhi ṭhānehi pāsaṃso ekena ṭhānena gārayho. 『Dhammena bhoge pariyesati asāhasenā』ti, iminā paṭhamena ṭhānena pāsaṃso. 『Adhammena bhoge pariyesati sāhasenā』ti, iminā ekena ṭhānena gārayho. 『Attānaṃ sukheti pīṇetī』ti, iminā dutiyena ṭhānena pāsaṃso. 『Saṃvibhajati puññāni karotī』ti, iminā tatiyena ṭhānena pāsaṃso. Ayaṃ, gahapati, kāmabhogī imehi tīhi ṭhānehi pāsaṃso iminā ekena ṭhānena gārayho.

不見患難，不知出離之慧而受用。在此，長者，某些欲樂者以法、以非暴力尋求財富；以法、以非暴力尋求財富后，使自己快樂，使自己滿足，也分享，作福德。對於這些財富，他不執著、不迷戀、不沉溺，見到患難，具有出離之慧而受用。其中，長者，若有欲樂者以非法、以暴力尋求財富，以非法、以暴力尋求財富后，既不使自己快樂，不使自己滿足，也不分享，不作福德，此欲樂者在三處應受責難。'以非法、以暴力尋求財富'，以此第一處應受責難。'不使自己快樂，不使自己滿足'，以此第二處應受責難。'不分享，不作福德'，以此第三處應受責難。長者，此欲樂者在這三處應受責難。其中，長者，若有欲樂者以非法、以暴力尋求財富，以非法、以暴力尋求財富后，使自己快樂，使自己滿足，但不分享，不作福德，此欲樂者在二處應受責難，在一處應受稱讚。'以非法、以暴力尋求財富'，以此第一處應受責難。'使自己快樂，使自己滿足'，以此一處應受稱讚。'不分享，不作福德'，以此第二處應受責難。長者，此欲樂者在這二處應受責難，在這一處應受稱讚。其中，長者，若有欲樂者以非法、以暴力尋求財富，以非法、以暴力尋求財富后，使自己快樂，使自己滿足，也分享，作福德，此欲樂者在一處應受責難，在二處應受稱讚。'以非法、以暴力尋求財富'，以此一處應受責難。'使自己快樂，使自己滿足'，以此第一處應受稱讚。'分享，作福德'，以此第二處應受稱讚。長者，此欲樂者在這一處應受責難，在這二處應受稱讚。其中，長者，若有欲樂者以法與非法、以暴力與非暴力尋求財富，以法與非法、以暴力與非暴力尋求財富后，既不使自己快樂，不使自己滿足，也不分享，不作福德，此欲樂者在一處應受稱讚，在三處應受責難。'以法、以非暴力尋求財富'，以此一處應受稱讚。'以非法、以暴力尋求財富'，以此第一處應受責難。'不使自己快樂，不使自己滿足'，以此第二處應受責難。'不分享，不作福德'，以此第三處應受責難。長者，此欲樂者在這一處應受稱讚，在這三處應受責難。其中，長者，若有欲樂者以法與非法、以暴力與非暴力尋求財富，以法與非法、以暴力與非暴力尋求財富后，使自己快樂，使自己滿足，但不分享，不作福德，此欲樂者在二處應受稱讚，在二處應受責難。'以法、以非暴力尋求財富'，以此第一處應受稱讚。'以非法、以暴力尋求財富'，以此第一處應受責難。'使自己快樂，使自己滿足'，以此第二處應受稱讚。'不分享，不作福德'，以此第二處應受責難。長者，此欲樂者在這二處應受稱讚，在這二處應受責難。其中，長者，若有欲樂者以法與非法、以暴力與非暴力尋求財富，以法與非法、以暴力與非暴力尋求財富后，使自己快樂，使自己滿足，也分享，作福德，此欲樂者在三處應受稱讚，在一處應受責難。'以法、以非暴力尋求財富'，以此第一處應受稱讚。'以非法、以暴力尋求財富'，以此一處應受責難。'使自己快樂，使自己滿足'，以此第二處應受稱讚。'分享，作福德'，以此第三處應受稱讚。長者，此欲樂者在這三處應受稱讚，在這一處應受責難。

『『Tatra, gahapati, yvāyaṃ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena na attānaṃ sukheti na pīṇeti na saṃvibhajati na puññāni karoti, ayaṃ, gahapati, kāmabhogī ekena ṭhānena pāsaṃso dvīhi ṭhānehi gārayho. Dhammena bhoge pariyesati asāhasenā』ti, iminā ekena ṭhānena pāsaṃso. 『Na attānaṃ sukheti na pīṇetī』ti, iminā paṭhamena ṭhānena gārayho. 『Na saṃvibhajati na puññāni karotī』ti, iminā dutiyena ṭhānena gārayho. Ayaṃ, gahapati, kāmabhogī iminā ekena ṭhānena pāsaṃso imehi dvīhi ṭhānehi gārayho.

『『Tatra, gahapati, yvāyaṃ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti na saṃvibhajati na puññāni karoti, ayaṃ, gahapati , kāmabhogī dvīhi ṭhānehi pāsaṃso ekena ṭhānena gārayho. 『Dhammena bhoge pariyesati asāhasenā』ti, iminā paṭhamena ṭhānena pāsaṃso. 『Attānaṃ sukheti pīṇetī』ti, iminā dutiyena ṭhānena pāsaṃso. 『Na saṃvibhajati na puññāni karotī』ti iminā ekena ṭhānena gārayho. Ayaṃ , gahapati, kāmabhogī imehi dvīhi ṭhānehi pāsaṃso iminā ekena ṭhānena gārayho.

『『Tatra, gahapati yvāyaṃ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti, te ca bhoge gathito mucchito ajjhosanno anādīnavadassāvī anissaraṇapañño paribhuñjati, ayaṃ, gahapati, kāmabhogī tīhi ṭhānehi pāsaṃso ekena ṭhānena gārayho. 『Dhammena bhoge pariyesati asāhasenā』ti, iminā paṭhamena ṭhānena pāsaṃso. 『Attānaṃ sukheti pīṇetī』ti, iminā dutiyena ṭhānena pāsaṃso. 『Saṃvibhajati puññāni karotī』ti, iminā tatiyena ṭhānena pāsaṃso. 『Te ca bhoge gathito mucchito ajjhosanno anādīnavadassāvī anissaraṇapañño paribhuñjatī』ti , iminā ekena ṭhānena gārayho. Ayaṃ, gahapati, kāmabhogī imehi tīhi ṭhānehi pāsaṃso iminā ekena ṭhānena gārayho.

『『Tatra, gahapati, yvāyaṃ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti, te ca bhoge agathito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati, ayaṃ, gahapati, kāmabhogī catūhi ṭhānehi pāsaṃso. 『Dhammena bhoge pariyesati asāhasenā』ti, iminā paṭhamena ṭhānena pāsaṃso. 『Attānaṃ sukheti pīṇetī』ti, iminā dutiyena ṭhānena pāsaṃso. 『Saṃvibhajati puññāni karotī』ti, iminā tatiyena ṭhānena pāsaṃso. 『Te ca bhoge agathito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjatī』ti, iminā catutthena ṭhānena pāsaṃso. Ayaṃ, gahapati, kāmabhogī imehi catūhi ṭhānehi pāsaṃso.

『『Ime kho, gahapati, dasa kāmabhogī santo saṃvijjamānā lokasmiṃ. Imesaṃ kho, gahapati, dasannaṃ kāmabhogīnaṃ yvāyaṃ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti, te ca bhoge agathito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati, ayaṃ imesaṃ dasannaṃ kāmabhogīnaṃ aggo ca seṭṭho ca pāmokkho [mokkho (ka. sī.) a. ni. 4.95; 5.181; saṃ. ni. 3.662] ca uttamo ca pavaro ca. Seyyathāpi, gahapati, gavā khīraṃ, khīramhā dadhi, dadhimhā navanītaṃ, navanītamhā sappi, sappimhā sappimaṇḍo. Sappimaṇḍo tattha aggamakkhāyati.

Evamevaṃ kho , gahapati, imesaṃ dasannaṃ kāmabhogīnaṃ yvāyaṃ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti, te ca bhoge agathito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati, ayaṃ imesaṃ dasannaṃ kāmabhogīnaṃ aggo ca seṭṭho ca pāmokkho [mokkho (ka. sī.) a. ni. 5.181] ca uttamo ca pavaro cā』』ti. Paṭhamaṃ.

Bhayasuttaṃ

92.[a. ni. 9.27; saṃ. ni.

其中，長者，若有欲樂者以法、以非暴力尋求財富，以法、以非暴力尋求財富后，既不使自己快樂，不使自己滿足，也不分享，不作福德，此欲樂者在一處應受稱讚，在二處應受責難。'以法、以非暴力尋求財富'，以此一處應受稱讚。'不使自己快樂，不使自己滿足'，以此第一處應受責難。'不分享，不作福德'，以此第二處應受責難。長者，此欲樂者在這一處應受稱讚，在這二處應受責難。其中，長者，若有欲樂者以法、以非暴力尋求財富，以法、以非暴力尋求財富后，使自己快樂，使自己滿足，但不分享，不作福德，此欲樂者在二處應受稱讚，在一處應受責難。'以法、以非暴力尋求財富'，以此第一處應受稱讚。'使自己快樂，使自己滿足'，以此第二處應受稱讚。'不分享，不作福德'，以此一處應受責難。長者，此欲樂者在這二處應受稱讚，在這一處應受責難。其中，長者，若有欲樂者以法、以非暴力尋求財富，以法、以非暴力尋求財富后，使自己快樂，使自己滿足，也分享，作福德，而對於這些財富，他執著、迷戀、沉溺，不見患難，不知出離之慧而受用，此欲樂者在三處應受稱讚，在一處應受責難。'以法、以非暴力尋求財富'，以此第一處應受稱讚。'使自己快樂，使自己滿足'，以此第二處應受稱讚。'分享，作福德'，以此第三處應受稱讚。'對於這些財富，他執著、迷戀、沉溺，不見患難，不知出離之慧而受用'，以此一處應受責難。長者，此欲樂者在這三處應受稱讚，在這一處應受責難。其中，長者，若有欲樂者以法、以非暴力尋求財富，以法、以非暴力尋求財富后，使自己快樂，使自己滿足，也分享，作福德，而對於這些財富，他不執著、不迷戀、不沉溺，見到患難，具有出離之慧而受用，此欲樂者在四處應受稱讚。'以法、以非暴力尋求財富'，以此第一處應受稱讚。'使自己快樂，使自己滿足'，以此第二處應受稱讚。'分享，作福德'，以此第三處應受稱讚。'對於這些財富，他不執著、不迷戀、不沉溺，見到患難，具有出離之慧而受用'，以此第四處應受稱讚。長者，此欲樂者在這四處應受稱讚。長者，這就是世間存在的十種欲樂者。長者，在這十種欲樂者中，若有欲樂者以法、以非暴力尋求財富，以法、以非暴力尋求財富后，使自己快樂，使自己滿足，也分享，作福德，而對於這些財富，他不執著、不迷戀、不沉溺，見到患難，具有出離之慧而受用，此人在這十種欲樂者中是最上、最勝、最尊、最高、最妙。長者，譬如從牛出乳，從乳出酪，從酪出生酥，從生酥出熟酥，從熟酥出醍醐。醍醐在其中被稱為最上。同樣地，長者，在這十種欲樂者中，若有欲樂者以法、以非暴力尋求財富，以法、以非暴力尋求財富后，使自己快樂，使自己滿足，也分享，作福德，而對於這些財富，他不執著、不迷戀、不沉溺，見到患難，具有出離之慧而受用，此人在這十種欲樂者中是最上、最勝、最尊、最高、最妙。"第一。 2\ 怖畏經 92\ [增支部 User: 這些是用於語言學術用途，請完整直譯成簡體中文，不要意譯縮略，如果檔案中有重複的部分也照譯不要省略，請在章節編號數字後加反斜槓，巴利文不要對照輸出; 遇到原文是對仗詩歌體時譯文也請儘量對仗; 其中的古代地名如有把握註解成現代地名的，請在（括號里）標註現代地名。輸出請保持完整，不要脫句。 2.123; saṃ. ni. 4.43] ''Dasakāraṇavatthuṃ, bhikkhave, sammādiṭṭhiko paccavekkhati. Katamāni dasa? Dussīlo ca bhikkhave, dussīlya [dussīlyaṃ (ka.)] vipāko cāti sammādiṭṭhiko paccavekkhati; sīlavā ca bhikkhave, sīlavipāko cāti sammādiṭṭhiko paccavekkhati; dussīlañca bhikkhave, dussīlyassa samāpattinti sammādiṭṭhiko paccavekkhati; sīlavā ca bhikkhave, sīlavantassa samāpattinti sammādiṭṭhiko paccavekkhati; tāni ca bhikkhave, bhayāni dussīlyassa jāyanti dussīlyato jātānipi no bhavantīti sammādiṭṭhiko paccavekkhati; tāni ca bhikkhave, bhayāni na sīlavato jāyanti sīlato jātānipi no bhavantīti sammādiṭṭhiko paccavekkhati; loke ca bhikkhave, chandaṃ pariyesati navavidhaṃ mānaṃ dussīlassāti sammādiṭṭhiko paccavekkhati, loke ca bhikkhave, chandaṃ pariyesati navavidhaṃ mānaṃ sīlavatoti sammādiṭṭhiko paccavekkhati; brahmaloke ca bhikkhave, chandaṃ pariyesati navavidhaṃ mānaṃ dussīlassāti sammādiṭṭhiko paccavekkhati; brahmaloke ca bhikkhave, chandaṃ pariyesati navavidhaṃ mānaṃ sīlavatoti sammādiṭṭhiko paccavekkhati. ''Bhikkhave ye va bhikkhū ve kevalino vusitavanto katakaraṇīyā ohitabhārā anuppatta-sadatthā parikkhīṇa-bhavasaṃyojanā sammadaññā vimuttā tepi, dussīlassa vipāko, sīlavipāko, dussīlassa samāpatti, sīlavantassa samāpatti, tāni ca bhayāni dussīlyato jātāni, tāni ca bhayāni sīlato jātāni, loke ca dussīlassa navavidho māno, loke ca sīlavato navavidho māno, brahmaloke ca dussīlassa navavidho māno, brahmaloke ca sīlavato navavidho māno, taṃ rūpaṃ upasamikkhitaṃ upābhrūhitaṃ paṭippassambhitaṃ ajjhupekkhitabbaṃ. Imāni kho bhikkhave dasakāraṇavatthuṃ sammādiṭṭhiko paccavekkhatī''ti. Dutiyaṃ. Kiṃdiṭṭhikasuttaṃ ''Dasakāraṇavatthuṃ kiṃdiṭṭhiko paccavekkhati. Katamāni dasa? Dussīlo ca, dussīlya vipāko ca, sīlavā ca, sīlavipāko ca, dussīlassa samāpatti ca, sīlavantassa samāpatti ca, tāni ca bhayāni dussīlyassa jāyanti dussīlyato jātānipi no bhavanti, tāni ca bhayāni na sīlavato jāyanti sīlato jātānipi no bhavanti, loke ca chandaṃ pariyesati navavidhaṃ mānaṃ dussīlassāti, loke ca chandaṃ pariyesati navavidhaṃ mānaṃ sīlavatoti. ''Ye va bhikkhū kevalino vusitavanto katakaraṇīyā ohitabhārā anuppatta-sadatthā parikkhīṇa-bhavasaṃyojanā sammadaññā vimuttā tepi, dussīlassa vipāko, sīlavipāko, dussīlassa samāpatti, sīlavantassa samāpatti, tāni ca bhayāni dussīlyato jātāni, tāni ca bhayāni sīlato jātāni, loke ca dussīlassa navavidho māno, loke ca sīlavato navavidho māno, brahmaloke ca dussīlassa navavidho māno, brahmaloke ca sīlavato navavidho māno, taṃ rūpaṃ upasamikkhitaṃ upābhrūhitaṃ paṭippassambhitaṃ ajjhupekkhitabbaṃ. Imāni kho dasakāraṇavatthuṃ sammādiṭṭhiko paccavekkhatī''ti. Tatiyaṃ. Vajjiyamāhitasuttaṃ Ekaṃ samayaṃ bhagavā campāyaṃ [kampiyo (ka.), campāyo (syā.)] viharati gaggarāya pokkharaṇiyā A: 2.123；相應部4.43]"諸比丘，正見者思察十種原因。是哪十種？諸比丘，正見者思察'破戒者和破戒的果報'；諸比丘，正見者思察'持戒者和持戒的果報'；諸比丘，正見者思察'破戒者和破戒者的成就'；諸比丘，正見者思察'持戒者和持戒者的成就'；諸比丘，正見者思察'那些恐怖從破戒生起，從破戒生起的也不存在'；諸比丘，正見者思察'那些恐怖不從持戒生起，從持戒生起的也不存在'；諸比丘，正見者思察'在世間，破戒者尋求九種慾望和慢'；諸比丘，正見者思察'在世間，持戒者尋求九種慾望和慢'；諸比丘，正見者思察'在梵天界，破戒者尋求九種慾望和慢'；諸比丘，正見者思察'在梵天界，持戒者尋求九種慾望和慢'。 "諸比丘，凡是那些完全者、梵行已立、所作已辦、舍下重擔、得到目的、盡諸有結、正智解脫的比丘，他們也[思察]破戒者的果報、持戒的果報、破戒者的成就、持戒者的成就、那些從破戒生起的恐怖、那些從持戒生起的恐怖、在世間破戒者的九種慢、在世間持戒者的九種慢、在梵天界破戒者的九種慢、在梵天界持戒者的九種慢，這樣的形態應被觀察、增長、平息、捨棄。諸比丘，這些就是正見者所思察的十種原因。"第二。 3\ 持何見經 93\ "持何見者思察十種原因？是哪十種？破戒者和破戒的果報，持戒者和持戒的果報，破戒者的成就和持戒者的成就，那些恐怖從破戒生起，從破戒生起的也不存在，那些恐怖不從持戒生起，從持戒生起的也不存在，在世間，破戒者尋求九種慾望和慢，在世間，持戒者尋求九種慾望和慢。 "凡是那些完全者、梵行已立、所作已辦、舍下重擔、得到目的、盡諸有結、正智解脫的比丘，他們也[思察]破戒者的果報、持戒的果報、破戒者的成就、持戒者的成就、那些從破戒生起的恐怖、那些從持戒生起的恐怖、在世間破戒者的九種慢、在世間持戒者的九種慢、在梵天界破戒者的九種慢、在梵天界持戒者的九種慢，這樣的形態應被觀察、增長、平息、捨棄。這些就是正見者所思察的十種原因。"第三。 4\ 跋耆摩醯經 94\ 一時，世尊住在瞻波城(今印度比哈爾邦巴加爾布爾市)伽伽羅蓮池邊。

5.1024] Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca –

『『Yato, kho, gahapati, ariyasāvakassa pañca bhayāni verāni vūpasantāni honti, catūhi ca sotāpattiyaṅgehi samannāgato hoti, ariyo cassa ñāyo paññāya sudiṭṭho hoti suppaṭividdho, so ākaṅkhamāno attanāva attānaṃ byākareyya – 『khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto. Sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo』ti.

『『Katamāni pañca bhayāni verāni vūpasantāni honti? Yaṃ , gahapati, pāṇātipātī pāṇātipātapaccayā diṭṭhadhammikampi bhayaṃ veraṃ pasavati samparāyikampi bhayaṃ veraṃ pasavati cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti, pāṇātipātā paṭivirato neva diṭṭhadhammikampi [neva diṭṭhadhammikaṃ] bhayaṃ veraṃ pasavati na samparāyikampi [na samparāyikaṃ] bhayaṃ veraṃ pasavati na cetasikampi [na cetasikaṃ (sī. syā. pī.)] dukkhaṃ domanassaṃ paṭisaṃvedeti. Pāṇātipātā paṭiviratassa evaṃ taṃ bhayaṃ veraṃ vūpasantaṃ hoti .

『『Yaṃ , gahapati, adinnādāyī…pe… kāmesumicchācārī… musāvādī… surāmerayamajjapamādaṭṭhāyī surāmerayamajjapamādaṭṭhānapaccayā diṭṭhadhammikampi bhayaṃ veraṃ pasavati samparāyikampi bhayaṃ veraṃ pasavati cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti, surāmerayamajjapamādaṭṭhānā paṭivirato neva diṭṭhadhammikampi bhayaṃ veraṃ pasavati na samparāyikampi bhayaṃ veraṃ pasavati na cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti. Surāmerayamajjapamādaṭṭhānā paṭiviratassa evaṃ taṃ bhayaṃ veraṃ vūpasantaṃ hoti. Imāni pañca bhayāni verāni vūpasantāni honti.

『『Katamehi catūhi sotāpattiyaṅgehi samannāgato hoti? Idha, gahapati, ariyasāvako buddhe aveccappasādena samannāgato hoti – 『itipi so bhagavā…pe… buddho bhagavā』ti; dhamme aveccappasādena samannāgato hoti – 『svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī』ti; saṅghe aveccappasādena samannāgato hoti – 『suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā』ti; ariyakantehi sīlehi samannāgato hoti 『akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi』. Imehi catūhi sotāpattiyaṅgehi samannāgato hoti.

『『Katamo cassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho? Idha, gahapati, ariyasāvako iti paṭisañcikkhati – 『iti imasmiṃ sati idaṃ hoti; imassuppādā idaṃ uppajjati; imasmiṃ asati idaṃ na hoti; imassa nirodhā idaṃ nirujjhati, yadidaṃ – avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ, nāmarūpapaccayā saḷāyatanaṃ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti, evametassa kevalassa dukkhakkhandhassa samudayo hoti; avijjāya tveva asesavirāganirodhā saṅkhāranirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī』ti. Ayañcassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho.

『『Yato kho, gahapati, ariyasāvakassa imāni pañca bhayāni verāni vūpasantāni honti, imehi ca catūhi sotāpattiyaṅgehi samannāgato hoti, ayañcassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho , so ākaṅkhamāno attanāva attānaṃ byākareyya – 『khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto; sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo』』ti. Dutiyaṃ.

Kiṃdiṭṭhikasuttaṃ

5.1024] 那時，給孤獨長者來到世尊所在處。來到后，禮敬世尊，坐在一旁。世尊對坐在一旁的給孤獨長者如是說： "長者，當聖弟子的五種怖畏與怨恨平息，具足四種入流支，以及聖理被慧善見、善通達時，他若願意，可以自己記說自己：'我已盡地獄，已盡畜生道，已盡餓鬼界，已盡惡趣、苦趣、墮處。我是入流者，不墮惡趣法，決定趣向正覺。' "什麼是五種怖畏與怨恨已平息？長者，殺生者因殺生而招致現法的怖畏與怨恨，招致來世的怖畏與怨恨，經受心理的苦惱與憂愁，離殺生者既不招致現法的怖畏與怨恨，也不招致來世的怖畏與怨恨，也不經受心理的苦惱與憂愁。對於離殺生者，這樣的怖畏與怨恨就平息了。 "長者，不與取者...邪淫者...妄語者...飲酒放逸者因飲酒放逸而招致現法的怖畏與怨恨，招致來世的怖畏與怨恨，經受心理的苦惱與憂愁，離飲酒放逸者既不招致現法的怖畏與怨恨，也不招致來世的怖畏與怨恨，也不經受心理的苦惱與憂愁。對於離飲酒放逸者，這樣的怖畏與怨恨就平息了。這就是五種怖畏與怨恨已平息。 "他具足哪四種入流支？在此，長者，聖弟子對佛具足不壞信，[唸誦]'世尊是如是...佛、世尊'；對法具足不壞信，[唸誦]'法是世尊善說，現見，無時，來見，引導，智者自知'；對僧具足不壞信，[唸誦]'世尊的聲聞僧眾是善行道，世尊的聲聞僧眾是正直行道，世尊的聲聞僧眾是真實行道，世尊的聲聞僧眾是正當行道，也就是四雙八輩，這世尊的聲聞僧眾是應請、應供、應施、應合掌，是世間無上福田'；具足聖者所愛戒，[唸誦]'無缺、無破、無污、無雜，自在，智者稱讚，無執取，導向定'。他具足這四種入流支。 "什麼是他的聖理被慧善見、善通達？在此，長者，聖弟子如是思維：'此有故彼有，此生故彼生；此無故彼無，此滅故彼滅。即是說：緣無明有行，緣行有識，緣識有名色，緣名色有六處，緣六處有觸，緣觸有受，緣受有愛，緣愛有取，緣取有有，緣有有生，緣生有老死、愁、悲、苦、憂、惱生起。如是這整個苦蘊集起；由於無明的無餘離滅故行滅...如是這整個苦蘊滅去。'這就是他的聖理被慧善見、善通達。 "長者，當聖弟子的這五種怖畏與怨恨平息，具足這四種入流支，以及這聖理被慧善見、善通達時，他若願意，可以自己記說自己：'我已盡地獄，已盡畜生道，已盡餓鬼界，已盡惡趣、苦趣、墮處；我是入流者，不墮惡趣法，決定趣向正覺。'"第二。 3\ 持何見經

Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho anāthapiṇḍiko gahapati divā divassa sāvatthiyā nikkhami bhagavantaṃ dassanāya. Atha kho anāthapiṇḍikassa gahapatissa etadahosi – 『『akālo kho tāva bhagavantaṃ dassanāya. Paṭisallīno bhagavā. Manobhāvanīyānampi bhikkhūnaṃ akālo dassanāya. Paṭisallīnā manobhāvanīyā bhikkhū. Yaṃnūnāhaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyya』』nti.

Atha kho anāthapiṇḍiko gahapati yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkami. Tena kho pana samayena aññatitthiyā paribbājakā saṅgamma samāgamma unnādino uccāsaddamahāsaddā anekavihitaṃ tiracchānakathaṃ kathentā nisinnā honti. Addasaṃsu kho te aññatitthiyā paribbājakā anāthapiṇḍikaṃ gahapatiṃ dūratova āgacchantaṃ. Disvāna aññamaññaṃ saṇṭhāpesuṃ – 『『appasaddā bhonto hontu, mā bhonto saddamakattha. Ayaṃ anāthapiṇḍiko gahapati ārāmaṃ āgacchati samaṇassa gotamassa sāvako. Yāvatā kho pana samaṇassa gotamassa sāvakā gihī odātavasanā sāvatthiyaṃ paṭivasanti, ayaṃ tesaṃ aññataro anāthapiṇḍiko gahapati. Appasaddakāmā kho pana te āyasmanto appasaddavinītā appasaddassa vaṇṇavādino. Appeva nāma appasaddaṃ parisaṃ viditvā upasaṅkamitabbaṃ maññeyyā』』ti.

Atha kho te aññatitthiyā paribbājakā tuṇhī ahesuṃ. Atha kho anāthapiṇḍiko gahapati yena te aññatitthiyā paribbājakā tenupasaṅkami; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ te aññatitthiyā paribbājakā etadavocuṃ – 『『vadehi, gahapati, kiṃdiṭṭhiko samaṇo gotamo』』ti? 『『Na kho ahaṃ, bhante, bhagavato sabbaṃ diṭṭhiṃ jānāmī』』ti.

『『Iti kira tvaṃ, gahapati, na samaṇassa gotamassa sabbaṃ diṭṭhiṃ jānāsi; vadehi, gahapati, kiṃdiṭṭhikā bhikkhū』』ti? 『『Bhikkhūnampi kho ahaṃ, bhante, na sabbaṃ diṭṭhiṃ jānāmī』』ti.

『『Iti kira tvaṃ, gahapati, na samaṇassa gotamassa sabbaṃ diṭṭhiṃ jānāsi napi bhikkhūnaṃ sabbaṃ diṭṭhiṃ jānāsi; vadehi, gahapati, kiṃdiṭṭhikosi tuva』』nti? 『『Etaṃ kho, bhante, amhehi na dukkaraṃ byākātuṃ yaṃdiṭṭhikā mayaṃ. Iṅgha tāva āyasmanto yathāsakāni diṭṭhigatāni byākarontu, pacchāpetaṃ amhehi na dukkaraṃ bhavissati byākātuṃ yaṃdiṭṭhikā maya』』nti.

Evaṃ vutte aññataro paribbājako anāthapiṇḍikaṃ gahapatiṃ etadavoca – 『『sassato loko, idameva saccaṃ moghamaññanti – evaṃdiṭṭhiko ahaṃ, gahapatī』』ti.

Aññataropi kho paribbājako anāthapiṇḍikaṃ gahapatiṃ etadavoca – 『『asassato loko, idameva saccaṃ moghamaññanti – evaṃdiṭṭhiko ahaṃ, gahapatī』』ti.

Aññataropi kho paribbājako anāthapiṇḍikaṃ gahapatiṃ etadavoca – 『『antavā loko…pe… anantavā loko… taṃ jīvaṃ taṃ sarīraṃ… aññaṃ jīvaṃ aññaṃ sarīraṃ… hoti tathāgato paraṃ maraṇā… na hoti tathāgato paraṃ maraṇā… hoti ca na ca hoti tathāgato paraṃ maraṇā… neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññanti – evaṃdiṭṭhiko ahaṃ, gahapatī』』ti.

Evaṃ vutte anāthapiṇḍiko gahapati te paribbājake etadavoca – 『『yvāyaṃ, bhante, āyasmā evamāha – 『sassato loko, idameva saccaṃ moghamaññanti – evaṃdiṭṭhiko ahaṃ, gahapatī』ti , imassa ayamāyasmato diṭṭhi attano vā ayonisomanasikārahetu uppannā paratoghosapaccayā vā. Sā kho panesā diṭṭhi bhūtā saṅkhatā cetayitā paṭiccasamuppannā. Yaṃ kho pana kiñci bhūtaṃ saṅkhataṃ cetayitaṃ paṭiccasamuppannaṃ tadaniccaṃ. Yadaniccaṃ taṃ dukkhaṃ. Yaṃ dukkhaṃ tadeveso āyasmā allīno, tadeveso āyasmā ajjhupagato.

『『Yopāyaṃ , bhante, āyasmā evamāha – 『asassato loko, idameva saccaṃ moghamaññanti – evaṃdiṭṭhiko ahaṃ, gahapatī』ti, imassāpi ayamāyasmato diṭṭhi attano vā ayonisomanasikārahetu uppannā paratoghosapaccayā vā. Sā kho panesā diṭṭhi bhūtā saṅkhatā cetayitā paṭiccasamuppannā. Yaṃ kho pana kiñci bhūtaṃ saṅkhataṃ cetayitaṃ paṭiccasamuppannaṃ tadaniccaṃ. Yadaniccaṃ taṃ dukkhaṃ. Yaṃ dukkhaṃ tadeveso āyasmā allīno, tadeveso āyasmā ajjhupagato.

93\ 一時，世尊住在舍衛城(今尼泊爾境內薩赫特市附近)祇樹給孤獨園。那時，給孤獨長者在白天從舍衛城出來要去見世尊。給孤獨長者心想："現在去見世尊還不是時候。世尊在禪思。去見可敬的比丘們也不是時候。可敬的比丘們也在禪思。我不如去異教徒遊行者的園林。" 於是給孤獨長者來到異教徒遊行者的園林。那時，異教徒遊行者們聚集一處，大聲喧譁，談論各種畜生論。那些異教徒遊行者從遠處看見給孤獨長者走來。看見后，他們互相約束說："諸位請安靜，不要出聲。這個給孤獨長者是沙門喬達摩的弟子正來到園林。在舍衛城居住的沙門喬達摩的在家弟子中，這個給孤獨長者是其中之一。這些尊者是喜歡安靜的，訓練于安靜，讚歎安靜。也許他看到安靜的會眾會想要靠近。" 於是那些異教徒遊行者就安靜了。給孤獨長者來到那些異教徒遊行者處。來到后，與那些異教徒遊行者互相問候。互相寒暄愉快的談話后，坐在一旁。那些異教徒遊行者對坐在一旁的給孤獨長者說："長者，請說沙門喬達摩持什麼見？""尊者們，我不知道世尊的一切見。" "這樣的話，長者，你不知道沙門喬達摩的一切見；那麼長者，請說比丘們持什麼見？""尊者們，我也不知道比丘們的一切見。" "這樣的話，長者，你不知道沙門喬達摩的一切見，也不知道比丘們的一切見；那麼長者，請說你自己持什麼見？""尊者們，要說明我們持什麼見並不難。請尊者們先說明各自的見解，然後我們要說明我們持什麼見就不難了。" 說了這些后，一位遊行者對給孤獨長者說："世界是常住，唯此為真實，其他都是虛妄 - 這就是我的見解，長者。" 另一位遊行者對給孤獨長者說："世界是非常住，唯此為真實，其他都是虛妄 - 這就是我的見解，長者。" 另一位遊行者對給孤獨長者說："世界有邊際...世界無邊際...命即是身...命異身異...如來死後存在...如來死後不存在...如來死後亦存在亦不存在...如來死後非存在非不存在，唯此為真實，其他都是虛妄 - 這就是我的見解，長者。" 說了這些后，給孤獨長者對那些遊行者說："尊者們，這位尊者說'世界是常住，唯此為真實，其他都是虛妄 - 這就是我的見解，長者'，這位尊者的這個見解是因自己的不如理作意而生，或是因聽聞他人[的言論]而生。這個見解是已生、已造作、已思維、緣起的。凡是已生、已造作、已思維、緣起的都是無常的。凡是無常的都是苦的。這位尊者執著、接受的正是這苦。 "尊者們，這位尊者說'世界是非常住，唯此為真實，其他都是虛妄 - 這就是我的見解，長者'，這位尊者的這個見解是因自己的不如理作意而生，或是因聽聞他人[的言論]而生。這個見解是已生、已造作、已思維、緣起的。凡是已生、已造作、已思維、緣起的都是無常的。凡是無常的都是苦的。這位尊者執著、接受的正是這苦。

『『Yopāyaṃ, bhante, āyasmā evamāha – 『antavā loko …pe… anantavā loko… taṃ jīvaṃ taṃ sarīraṃ… aññaṃ jīvaṃ aññaṃ sarīraṃ… hoti tathāgato paraṃ maraṇā… na hoti tathāgato paraṃ maraṇā… hoti ca na ca hoti tathāgato paraṃ maraṇā… neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññanti – evaṃdiṭṭhiko ahaṃ, gahapatī』ti, imassāpi ayamāyasmato diṭṭhi attano vā ayonisomanasikārahetu uppannā paratoghosapaccayā vā. Sā kho panesā diṭṭhi bhūtā saṅkhatā cetayitā paṭiccasamuppannā. Yaṃ kho pana kiñci bhūtaṃ saṅkhataṃ cetayitaṃ paṭiccasamuppannaṃ tadaniccaṃ. Yadaniccaṃ taṃ dukkhaṃ. Yaṃ dukkhaṃ tadeveso āyasmā allīno, tadeveso āyasmā ajjhupagato』』ti.

Evaṃ vutte te paribbājakā anāthapiṇḍikaṃ gahapatiṃ etadavocuṃ – 『『byākatāni kho, gahapati, amhehi sabbeheva yathāsakāni diṭṭhigatāni. Vadehi, gahapati, kiṃdiṭṭhikosi tuva』』nti? 『『Yaṃ kho, bhante, kiñci bhūtaṃ saṅkhataṃ cetayitaṃ paṭiccasamuppannaṃ tadaniccaṃ. Yadaniccaṃ taṃ dukkhaṃ. 『Yaṃ dukkhaṃ taṃ netaṃ mama, nesohamasmi, na meso attā』ti – evaṃdiṭṭhiko ahaṃ, bhante』』ti.

『『Yaṃ kho, gahapati, kiñci bhūtaṃ saṅkhataṃ cetayitaṃ paṭiccasamuppannaṃ tadaniccaṃ. Yadaniccaṃ taṃ dukkhaṃ. Yaṃ dukkhaṃ tadeva tvaṃ, gahapati, allīno, tadeva tvaṃ, gahapati, ajjhupagato』』ti.

『『Yaṃ kho, bhante, kiñci bhūtaṃ saṅkhataṃ cetayitaṃ paṭiccasamuppannaṃ tadaniccaṃ. Yadaniccaṃ taṃ dukkhaṃ. 『Yaṃ dukkhaṃ taṃ netaṃ mama, nesohamasmi, nameso attā』ti – evametaṃ yathābhūtaṃ sammappaññāya sudiṭṭhaṃ . Tassa ca uttari nissaraṇaṃ yathābhūtaṃ pajānāmī』』ti.

Evaṃ vutte te paribbājakā tuṇhībhūtā maṅkubhūtā pattakkhandhā adhomukhā pajjhāyantā appaṭibhānā nisīdiṃsu. Atha kho anāthapiṇḍiko gahapati te paribbājake tuṇhībhūte maṅkubhūte pattakkhandhe adhomukhe pajjhāyante appaṭibhāne viditvā uṭṭhāyāsanā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho anāthapiṇḍiko gahapati yāvatako ahosi tehi aññatitthiyehi paribbājakehi saddhiṃ kathāsallāpo taṃ sabbaṃ bhagavato ārocesi. 『『Sādhu sādhu, gahapati! Evaṃ kho te, gahapati, moghapurisā kālena kālaṃ sahadhammena suniggahitaṃ niggahetabbā』』ti.

Atha kho bhagavā anāthapiṇḍikaṃ gahapatiṃ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. Atha kho anāthapiṇḍiko gahapati bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.

Atha kho bhagavā acirapakkante anāthapiṇḍike gahapatimhi bhikkhū āmantesi – 『『yopi so, bhikkhave, bhikkhu vassasatupasampanno [bhikkhu dīgharattaṃ avedhi dhammo (syā.)] imasmiṃ dhammavinaye, sopi evamevaṃ aññatitthiye paribbājake sahadhammena suniggahitaṃ niggaṇheyya yathā taṃ anāthapiṇḍikena gahapatinā niggahitā』』ti. Tatiyaṃ.

Vajjiyamāhitasuttaṃ

"尊者們，這位尊者說'世界有邊際...世界無邊際...命即是身...命異身異...如來死後存在...如來死後不存在...如來死後亦存在亦不存在...如來死後非存在非不存在，唯此為真實，其他都是虛妄 - 這就是我的見解，長者'，這位尊者的這個見解也是因自己的不如理作意而生，或是因聽聞他人[的言論]而生。這個見解是已生、已造作、已思維、緣起的。凡是已生、已造作、已思維、緣起的都是無常的。凡是無常的都是苦的。這位尊者執著、接受的正是這苦。" 說了這些后，那些者對給孤獨長者說："長者，我們都已經說明了各自的見解。長者，請說你持什麼見？""尊者們，凡是已生、已造作、已思維、緣起的都是無常的。凡是無常的都是苦的。'凡是苦的，那不是我的，我不是那個，那不是我的自我' - 這就是我的見解，尊者們。" "長者，凡是已生、已造作、已思維、緣起的都是無常的。凡是無常的都是苦的。凡是苦的，長者，你正是執著、接受那個。" "尊者們，凡是已生、已造作、已思維、緣起的都是無常的。凡是無常的都是苦的。'凡是苦的，那不是我的，我不是那個，那不是我的自我' - 這已被正慧如實善見。我也如實知道更上的出離。" 說了這些后，那些者沉默、羞愧、垂頭、低眉、鬱鬱寡歡、無言以對地坐著。給孤獨長者見到那些者沉默、羞愧、垂頭、低眉、鬱鬱寡歡、無言以對，就從座位起來，前往世尊所在處。來到后，禮敬世尊，坐在一旁。坐在一旁的給孤獨長者將與那些異者的一切談話告訴世尊。"善哉！善哉！長者！你應當時常如法地善加折伏這些愚人。" 然後世尊以法語開示、教導、鼓勵、令歡喜給孤獨長者。給孤獨長者被世尊以法語開示、教導、鼓勵、令歡喜后，從座位起來，禮敬世尊，右繞后離去。給孤獨長者離去不久，世尊對比丘們說："諸比丘，即使是在這法、律中受具足戒一百年的比丘，也只能像給孤獨長者那樣如法地善加折伏異**者。"第三。 4\ 跋耆摩醯經

Ekaṃ samayaṃ bhagavā campāyaṃ viharati gaggarāya pokkharaṇiyā tīre. Atha kho vajjiyamāhito gahapati divā divassa campāya nikkhami bhagavantaṃ dassanāya. Atha kho vajjiyamāhitassa gahapatissa etadahosi – 『『akālo kho tāva bhagavantaṃ dassanāya. Paṭisallīno bhagavā. Manobhāvanīyānampi bhikkhūnaṃ akālo dassanāya. Paṭisallīnā manobhāvanīyāpi bhikkhū. Yaṃnūnāhaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyya』』nti.

Atha kho vajjiyamāhito gahapati yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkami. Tena kho pana samayena te aññatitthiyā paribbājakā saṅgamma samāgamma unnādino uccāsaddamahāsaddā anekavihitaṃ tiracchānakathaṃ kathentā nisinnā honti.

Addasaṃsu kho te aññatitthiyā paribbājakā vajjiyamāhitaṃ gahapatiṃ dūratova āgacchantaṃ. Disvāna aññamaññaṃ saṇṭhāpesuṃ – 『『appasaddā bhonto hontu. Mā bhonto saddamakattha. Ayaṃ vajjiyamāhito gahapati āgacchati samaṇassa gotamassa sāvako. Yāvatā kho pana samaṇassa gotamassa sāvakā gihī odātavasanā campāyaṃ paṭivasanti, ayaṃ tesaṃ aññataro vajjiyamāhito gahapati. Appasaddakāmā kho pana te āyasmanto appasaddavinītā appasaddassa vaṇṇavādino. Appeva nāma appasaddaṃ parisaṃ viditvā upasaṅkamitabbaṃ maññeyyā』』ti.

Atha kho te aññatitthiyā paribbājakā tuṇhī ahesuṃ. Atha kho vajjiyamāhito gahapati yena te aññatitthiyā paribbājakā tenupasaṅkami; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho vajjiyamāhitaṃ gahapatiṃ te aññatitthiyā paribbājakā etadavocuṃ – 『『saccaṃ kira, gahapati, samaṇo gotamo sabbaṃ tapaṃ garahati, sabbaṃ tapassiṃ lūkhājīviṃ ekaṃsena upakkosati upavadatī』』ti? 『『Na kho, bhante, bhagavā sabbaṃ tapaṃ garahati napi sabbaṃ tapassiṃ lūkhājīviṃ ekaṃsena upakkosati upavadati. Gārayhaṃ kho, bhante, bhagavā garahati , pasaṃsitabbaṃ pasaṃsati. Gārayhaṃ kho pana, bhante, bhagavā garahanto pasaṃsitabbaṃ pasaṃsanto vibhajjavādo bhagavā. Na so bhagavā ettha ekaṃsavādo』』ti.

Evaṃ vutte aññataro paribbājako vajjiyamāhitaṃ gahapatiṃ etadavoca – 『『āgamehi tvaṃ, gahapati, yassa tvaṃ samaṇassa gotamassa vaṇṇaṃ bhāsati, samaṇo gotamo venayiko appaññattiko』』ti? 『『Etthapāhaṃ, bhante, āyasmante vakkhāmi sahadhammena – 『idaṃ kusala』nti, bhante, bhagavatā paññattaṃ; 『idaṃ akusala』nti, bhante, bhagavatā paññattaṃ. Iti kusalākusalaṃ bhagavā paññāpayamāno sapaññattiko bhagavā; na so bhagavā venayiko appaññattiko』』ti.

Evaṃ vutte te paribbājakā tuṇhībhūtā maṅkubhūtā pattakkhandhā adhomukhā pajjhāyantā appaṭibhānā nisīdiṃsu. Atha kho vajjiyamāhito gahapati te paribbājake tuṇhībhūte maṅkubhūte pattakkhandhe adhomukhe pajjhāyante appaṭibhāne viditvā uṭṭhāyāsanā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vajjiyamāhito gahapati yāvatako ahosi tehi aññatitthiyehi paribbājakehi saddhiṃ kathāsallāpo taṃ sabbaṃ bhagavato ārocesi.

『『Sādhu sādhu, gahapati! Evaṃ kho te, gahapati, moghapurisā kālena kālaṃ sahadhammena suniggahitaṃ niggahetabbā. Nāhaṃ, gahapati, sabbaṃ tapaṃ tapitabbanti vadāmi; na ca panāhaṃ, gahapati, sabbaṃ tapaṃ na tapitabbanti vadāmi; nāhaṃ, gahapati, sabbaṃ samādānaṃ samāditabbanti vadāmi; na panāhaṃ, gahapati, sabbaṃ samādānaṃ na samāditabbanti vadāmi; nāhaṃ, gahapati, sabbaṃ padhānaṃ padahitabbanti vadāmi; na panāhaṃ, gahapati, sabbaṃ padhānaṃ na padahitabbanti vadāmi; nāhaṃ, gahapati, sabbo paṭinissaggo paṭinissajjitabboti vadāmi. Na panāhaṃ, gahapati, sabbo paṭinissaggo na paṭinissajjitabboti vadāmi; nāhaṃ, gahapati, sabbā vimutti vimuccitabbāti vadāmi; na panāhaṃ, gahapati, sabbā vimutti na vimuccitabbāti vadāmi.

94\ 一時，世尊住在瞻波城(今印度比哈爾邦巴加爾布爾市)伽伽羅蓮池邊。那時，跋耆摩醯長者在白天從瞻波城出來要去見世尊。跋耆摩醯長者心想："現在去見世尊還不是時候。世尊在禪思。去見可敬的比丘們也不是時候。可敬的比丘們也在禪思。我不如去異教徒遊行者的園林。" 於是跋耆摩醯長者來到異教徒遊行者的園林。那時，那些異教徒遊行者聚集一處，大聲喧譁，談論各種畜生論。那些異教徒遊行者從遠處看見跋耆摩醯長者走來。看見后，他們互相約束說："諸位請安靜。不要出聲。這個跋耆摩醯長者是沙門喬達摩的弟子正來到。在瞻波城居住的沙門喬達摩的在家白衣弟子中，這個跋耆摩醯長者是其中之一。這些尊者是喜歡安靜的，訓練于安靜，讚歎安靜。也許他看到安靜的會眾會想要靠近。" 於是那些異教徒遊行者就安靜了。跋耆摩醯長者來到那些異教徒遊行者處。來到后，與那些異教徒遊行者互相問候。互相寒暄愉快的談話后，坐在一旁。那些異教徒遊行者對坐在一旁的跋耆摩醯長者說："長者，是真的嗎，沙門喬達摩誹謗一切苦行，一概誹謗、責備所有苦行者和粗食者？""尊者們，世尊不是誹謗一切苦行，也不是一概誹謗、責備所有苦行者和粗食者。尊者們，世尊誹謗應誹謗的，讚歎應讚歎的。尊者們，世尊在誹謗應誹謗的、讚歎應讚歎的時，是分別說者。世尊在此不是一概而論者。" 說了這些后，一位遊行者對跋耆摩醯長者說："長者，且慢！你所讚歎的沙門喬達摩是虛無論者，什麼都不施設。""尊者們，在此我要如法地對你們說：尊者們，世尊施設'這是善'；尊者們，世尊施設'這是不善'。世尊這樣施設善與不善，是有所施設者；世尊不是虛無論者，不是什麼都不施設者。" 說了這些后，那些遊行者沉默、羞愧、垂頭、低眉、鬱鬱寡歡、無言以對地坐著。跋耆摩醯長者見到那些遊行者沉默、羞愧、垂頭、低眉、鬱鬱寡歡、無言以對，就從座位起來，前往世尊所在處。來到后，禮敬世尊，坐在一旁。坐在一旁的跋耆摩醯長者將與那些異教徒遊行者的一切談話告訴世尊。 "善哉！善哉！長者！你應當時常如法地善加折伏這些愚人。長者，我不說應當修一切苦行；然而長者，我也不說不應當修一切苦行。長者，我不說應當受持一切受持；然而長者，我也不說不應當受持一切受持。長者，我不說應當精進一切精進；然而長者，我也不說不應當精進一切精進。長者，我不說應當捨棄一切捨棄；然而長者，我也不說不應當捨棄一切捨棄。長者，我不說應當解脫一切解脫；然而長者，我也不說不應當解脫一切解脫。

『『Yañhi, gahapati, tapaṃ tapato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpaṃ tapaṃ na tapitabbanti vadāmi. Yañca khvassa gahapati, tapaṃ tapato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpaṃ tapaṃ tapitabbanti vadāmi.

『『Yañhi, gahapati, samādānaṃ samādiyato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpaṃ samādānaṃ na samāditabbanti vadāmi. Yañca khvassa, gahapati, samādānaṃ samādiyato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpaṃ samādānaṃ samāditabbanti vadāmi.

『『Yañhi, gahapati, padhānaṃ padahato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpaṃ padhānaṃ na padahitabbanti vadāmi. Yañca khvassa, gahapati, padhānaṃ padahato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhanti , evarūpaṃ padhānaṃ padahitabbanti vadāmi.

『『Yañhi , gahapati, paṭinissaggaṃ paṭinissajjato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpo paṭinissaggo na paṭinissajjitabboti vadāmi. Yañca khvassa, gahapati, paṭinissaggaṃ paṭinissajjato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpo paṭinissaggo paṭinissajjitabboti vadāmi.

『『Yañhi, gahapati, vimuttiṃ vimuccato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpā vimutti na vimuccitabbāti vadāmi. Yañca khvassa, gahapati, vimuttiṃ vimuccato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpā vimutti vimuccitabbāti vadāmī』』ti.

Atha kho vajjiyamāhito gahapati bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.

Atha kho bhagavā acirapakkante vajjiyamāhite gahapatimhi bhikkhū āmantesi – 『『yopi so, bhikkhave, bhikkhu dīgharattaṃ apparajakkho imasmiṃ dhammavinaye, sopi evamevaṃ aññatitthiye paribbājake sahadhammena suniggahitaṃ niggaṇheyya yathā taṃ vajjiyamāhitena gahapatinā niggahitā』』ti. Catutthaṃ.

Uttiyasuttaṃ

"長者，若修苦行時增長不善法、減損善法，我說這樣的苦行不應修；但是長者，若修苦行時減損不善法、增長善法，我說這樣的苦行應當修。 "長者，若受持受持時增長不善法、減損善法，我說這樣的受持不應受持；但是長者，若受持受持時減損不善法、增長善法，我說這樣的受持應當受持。 "長者，若精進精進時增長不善法、減損善法，我說這樣的精進不應精進；但是長者，若精進精進時減損不善法、增長善法，我說這樣的精進應當精進。 "長者，若捨棄捨棄時增長不善法、減損善法，我說這樣的捨棄不應捨棄；但是長者，若捨棄捨棄時減損不善法、增長善法，我說這樣的捨棄應當捨棄。 "長者，若解脫解脫時增長不善法、減損善法，我說這樣的解脫不應解脫；但是長者，若解脫解脫時減損不善法、增長善法，我說這樣的解脫應當解脫。" 然後跋耆摩醯長者被世尊以法語開示、教導、鼓勵、令歡喜后，從座位起來，禮敬世尊，右繞后離去。跋耆摩醯長者離去不久，世尊對比丘們說："諸比丘，即使是在這法、律中長期少塵垢的比丘，也只能像跋耆摩醯長者那樣如法地善加折伏異****者。"第四。 5\ 郁低迦經

Atha kho uttiyo paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho uttiyo paribbājako bhagavantaṃ etadavoca – 『『kiṃ nu kho, bho gotama, sassato loko, idameva saccaṃ moghamañña』』nti? 『『Abyākataṃ kho etaṃ, uttiya, mayā – 『sassato loko, idameva saccaṃ moghamañña』』』nti.

『『Kiṃ pana, bho gotama, asassato loko, idameva saccaṃ moghamañña』』nti? 『『Etampi kho, uttiya, abyākataṃ mayā – 『asassato loko, idameva saccaṃ moghamañña』』』nti.

『『Kiṃ nu kho, bho gotama, antavā loko…pe… anantavā loko… taṃ jīvaṃ taṃ sarīraṃ… aññaṃ jīvaṃ aññaṃ sarīraṃ… hoti tathāgato paraṃ maraṇā … na hoti tathāgato paraṃ maraṇā… hoti ca na ca hoti tathāgato paraṃ maraṇā… neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña』』nti? 『『Etampi kho, uttiya, abyākataṃ mayā – 『neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña』』』nti.

『『『Kiṃ nu kho, bho gotama, sassato loko, idameva saccaṃ moghamañña』nti, iti puṭṭho samāno 『abyākataṃ kho etaṃ, uttiya, mayā – sassato loko, idameva saccaṃ moghamañña』nti vadesi.

『『『Kiṃ pana, bho gotama, asassato loko, idameva saccaṃ moghamañña』nti, iti puṭṭho samāno – 『etampi kho, uttiya, abyākataṃ mayā asassato loko, idameva saccaṃ moghamañña』nti vadesi.

『『『Kiṃ nu kho, bho gotama, antavā loko…pe… anantavā loko… taṃ jīvaṃ taṃ sarīraṃ… aññaṃ jīvaṃ aññaṃ sarīraṃ… hoti tathāgato paraṃ maraṇā… na hoti tathāgato paraṃ maraṇā… hoti ca na ca hoti tathāgato paraṃ maraṇā… neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññanti, iti puṭṭho samāno – 『etampi kho, uttiya, abyākataṃ mayā – 『neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña』nti vadesi. Atha kiñcarahi bhotā gotamena byākata』』nti?

『『Abhiññāya kho ahaṃ, uttiya, sāvakānaṃ dhammaṃ desemi sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāyā』』ti.

『『Yaṃ panetaṃ bhavaṃ gotamo abhiññāya sāvakānaṃ dhammaṃ desesi sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, sabbo vā [sabbo ca (ka.)] tena loko nīyati [nīyissati (sī.), niyyāssati (syā.), niyyaṃssati (pī.)] upaḍḍho vā tibhāgo vā』』ti [tibhāgo vāti padehi (ka.)]? Evaṃ vutte bhagavā tuṇhī ahosi.

Atha kho āyasmato ānandassa etadahosi – 『『mā hevaṃ kho uttiyo paribbājako pāpakaṃ diṭṭhigataṃ paṭilabhi – 『sabbasāmukkaṃsikaṃ vata me samaṇo gotamo pañhaṃ puṭṭho saṃsādeti, no vissajjeti, na nūna visahatī』ti. Tadassa uttiyassa paribbājakassa dīgharattaṃ ahitāya dukkhāyā』』ti.

Atha kho āyasmā ānando uttiyaṃ paribbājakaṃ etadavoca – 『『tenahāvuso uttiya, upamaṃ te karissāmi. Upamāya midhekacce viññū purisā bhāsitassa atthaṃ ājānanti. Seyyathāpi, āvuso uttiya, rañño paccantimaṃ nagaraṃ daḷhuddhāpaṃ [daḷhuddāpaṃ (sī. pī.)] daḷhapākāratoraṇaṃ ekadvāraṃ. Tatrassa dovāriko paṇḍito byatto medhāvī aññātānaṃ nivāretā ñātānaṃ pavesetā. So tassa nagarassa samantā anupariyāyapathaṃ anukkamati. Anupariyāyapathaṃ anukkamamāno na passeyya pākārasandhiṃ vā pākāravivaraṃ vā, antamaso biḷāranikkhamanamattampi. No ca khvassa evaṃ ñāṇaṃ hoti – 『ettakā pāṇā imaṃ nagaraṃ pavisanti vā nikkhamanti vā』ti. Atha khvassa evamettha hoti – 『ye kho keci oḷārikā pāṇā imaṃ nagaraṃ pavisanti vā nikkhamanti vā, sabbe te iminā dvārena pavisanti vā nikkhamanti vā』ti.

95\ 那時，郁低迦遊行者來到世尊所在處。來到后，與世尊互相問候。互相寒暄愉快的談話后，坐在一旁。坐在一旁的郁低迦遊行者對世尊說："喬達摩先生，世界是常住，唯此為真實，其他都是虛妄，是這樣嗎？""郁低迦，'世界是常住，唯此為真實，其他都是虛妄'，這我不作解答。" "那麼，喬達摩先生，世界是非常住，唯此為真實，其他都是虛妄，是這樣嗎？""郁低迦，'世界是非常住，唯此為真實，其他都是虛妄'，這我也不作解答。" "喬達摩先生，世界有邊際...世界無邊際...命即是身...命異身異...如來死後存在...如來死後不存在...如來死後亦存在亦不存在...如來死後非存在非不存在，唯此為真實，其他都是虛妄，是這樣嗎？""郁低迦，'如來死後非存在非不存在，唯此為真實，其他都是虛妄'，這我也不作解答。" "當問'喬達摩先生，世界是常住，唯此為真實，其他都是虛妄，是這樣嗎？'時，你說'郁低迦，這我不作解答 - 世界是常住，唯此為真實，其他都是虛妄。' "當問'喬達摩先生，世界是非常住，唯此為真實，其他都是虛妄，是這樣嗎？'時，你說'郁低迦，這我也不作解答 - 世界是非常住，唯此為真實，其他都是虛妄。' "當問'喬達摩先生，世界有邊際...世界無邊際...命即是身...命異身異...如來死後存在...如來死後不存在...如來死後亦存在亦不存在...如來死後非存在非不存在，唯此為真實，其他都是虛妄，是這樣嗎？'時，你說'郁低迦，這我也不作解答 - 如來死後非存在非不存在，唯此為真實，其他都是虛妄。'那麼喬達摩先生究竟解答了什麼？" "郁低迦，我以證知為弟子說法，爲了眾生的清凈，爲了超越憂悲，爲了消滅苦憂，爲了獲得真理，爲了證悟涅槃。" "喬達摩先生以證知為弟子說法，爲了眾生的清凈，爲了超越憂悲，爲了消滅苦憂，爲了獲得真理，爲了證悟涅槃，這樣會引導全世界，還是一半，或者三分之一？"這樣說時，世尊保持沉默。那時，尊者阿難想："不要讓郁低迦遊行者生起惡見：'沙門喬達摩對我提出的最重要的問題陷入困境，不能解答，大概是不能勝任。'這會導致郁低迦遊行者長期不利與痛苦。" 於是尊者阿難對郁低迦遊行者說："朋友郁低迦，我給你作個譬喻。在這裡有些智者通過譬喻瞭解所說的意思。朋友郁低迦，譬如有國王的邊境城市，城墻堅固，城門堅固，只有一個門。那裡有一個聰明、有智慧、明智的守門人，阻止陌生人，允許熟人進入。他沿著城市周圍的巡邏道巡視。在巡視巡邏道時，他看不到城墻的接縫或裂縫，即使連貓能鑽出的洞都沒有。他雖然不知道'有這麼多生物進出這個城市'，但他知道'凡是較大的生物進出這個城市，都必須從這個門進出。'

『『Evamevaṃ kho, āvuso uttiya, na tathāgatassa evaṃ ussukkaṃ hoti – 『sabbo vā tena loko nīyati, upaḍḍho vā, tibhāgo vā』ti. Atha kho evamettha tathāgatassa hoti – 『ye kho keci lokamhā nīyiṃsu vā nīyanti vā nīyissanti vā, sabbe te pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, catūsu satipaṭṭhānesu suppatiṭṭhitacittā, satta bojjhaṅge yathābhūtaṃ bhāvetvā. Evamete [evametena (ka.)] lokamhā nīyiṃsu vā nīyanti vā nīyissanti vā』ti. Yadeva kho tvaṃ [yadeva khvettha (ka.)], āvuso uttiya, bhagavantaṃ pañhaṃ [imaṃ pañhaṃ (syā. ka.)] apucchi tadevetaṃ pañhaṃ bhagavantaṃ aññena pariyāyena apucchi. Tasmā te taṃ bhagavā na byākāsī』』ti. Pañcamaṃ.

Kokanudasuttaṃ

"朋友郁低迦，同樣地，如來並不熱衷於'這會引導全世界，還是一半，或者三分之一'。相反，如來是這樣想的：'凡是已從世間被引導出來的、正在被引導出來的、將要被引導出來的，他們都是斷除五蓋，心的污垢使慧力減弱，心善安住於四念處，如實修習七覺支。這樣他們已從世間被引導出來、正在被引導出來、將要被引導出來。'朋友郁低迦，你剛才向世尊提出的問題，實際上是用另一種方式問同樣的問題。因此世尊沒有對你解答。"第五。 6\ 紅蓮經

『『Ekaṃ samayaṃ āyasmā ānando rājagahe viharati tapodārāme. Atha kho āyasmā ānando rattiyā paccūsasamayaṃ paccuṭṭhāya yena tapodā tenupasaṅkami gattāni parisiñcituṃ. Tapodāya [tapode (ka.)] gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsi gattāni pubbāpayamāno . Kokanudopi kho paribbājako rattiyā paccūsasamayaṃ paccuṭṭhāya yena tapodā tenupasaṅkami gattāni parisiñcituṃ.

Addasā kho kokanudo paribbājako āyasmantaṃ ānandaṃ dūratova āgacchantaṃ. Disvāna āyasmantaṃ ānandaṃ etadavoca – 『『kvettha [ko tettha (sī.), kvattha (pī. ka.)], āvuso』』ti? 『『Ahamāvuso, bhikkhū』』ti.

『『Katamesaṃ, āvuso, bhikkhūna』』nti? 『『Samaṇānaṃ, āvuso, sakyaputtiyāna』』nti.

『『Puccheyyāma mayaṃ āyasmantaṃ kiñcideva desaṃ, sace āyasmā okāsaṃ karoti pañhassa veyyākaraṇāyā』』ti. 『『Pucchāvuso, sutvā vedissāmā』』ti.

『『Kiṃ nu kho, bho, 『sassato loko, idameva saccaṃ moghamañña』nti – evaṃdiṭṭhi [evaṃdiṭṭhiko (syā.)] bhava』』nti ? 『『Na kho ahaṃ, āvuso, evaṃdiṭṭhi – 『sassato loko, idameva saccaṃ moghamañña』』』nti.

『『Kiṃ pana, bho, 『asassato loko, idameva saccaṃ moghamañña』nti – evaṃdiṭṭhi bhava』』nti? 『『Na kho ahaṃ, āvuso, evaṃdiṭṭhi – 『asassato loko, idameva saccaṃ moghamañña』』』nti.

『『Kiṃ nu kho, bho, antavā loko…pe… anantavā loko… taṃ jīvaṃ taṃ sarīraṃ… aññaṃ jīvaṃ aññaṃ sarīraṃ… hoti tathāgato paraṃ maraṇā… na hoti tathāgato paraṃ maraṇā… hoti ca na ca hoti tathāgato paraṃ maraṇā… neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhava』』nti? 『『Na kho ahaṃ, āvuso, evaṃdiṭṭhi – 『neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña』』』nti.

『『Tena hi bhavaṃ na jānāti, na passatī』』ti? 『『Na kho ahaṃ, āvuso, na jānāmi na passāmi. Jānāmahaṃ, āvuso, passāmī』』ti .

『『『Kiṃ nu kho, bho, sassato loko, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhava』nti, iti puṭṭho samāno – 『na kho ahaṃ, āvuso, evaṃdiṭṭhi – sassato loko, idameva saccaṃ moghamañña』nti vadesi.

『『『Kiṃ pana, bho, asassato loko, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhava』nti, iti puṭṭho samāno – 『na kho ahaṃ, āvuso, evaṃdiṭṭhi – asassato loko, idameva saccaṃ moghamañña』nti vadesi.

『『Kiṃ nu kho, bho, antavā loko…pe… anantavā loko… taṃ jīvaṃ taṃ sarīraṃ… aññaṃ jīvaṃ aññaṃ sarīraṃ… hoti tathāgato paraṃ maraṇā… na hoti tathāgato paraṃ maraṇā… hoti ca na ca hoti tathāgato paraṃ maraṇā… neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhavanti, iti puṭṭho samāno – 『na kho ahaṃ, āvuso , evaṃdiṭṭhi – neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña』nti vadesi.

『『『Tena hi bhavaṃ na jānāti na passatī』ti, iti puṭṭho samāno – 『na kho ahaṃ, āvuso, na jānāmi na passāmi. Jānāmahaṃ, āvuso, passāmī』ti vadesi. Yathā kathaṃ panāvuso, imassa bhāsitassa attho daṭṭhabbo』』ti?

『『『Sassato loko, idameva saccaṃ moghamañña』nti kho, āvuso, diṭṭhigatametaṃ. 『Asassato loko, idameva saccaṃ moghamañña』nti kho, āvuso, diṭṭhigatametaṃ. Antavā loko…pe… anantavā loko… taṃ jīvaṃ taṃ sarīraṃ… aññaṃ jīvaṃ aññaṃ sarīraṃ… hoti tathāgato paraṃ maraṇā… na hoti tathāgato paraṃ maraṇā… hoti ca na ca hoti tathāgato paraṃ maraṇā… 『neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña』nti kho, āvuso, diṭṭhigatametaṃ.

『『Yāvatā , āvuso, diṭṭhi [diṭṭhigatā (sabbattha)] yāvatā diṭṭhiṭṭhānaṃ diṭṭhiadhiṭṭhānaṃ diṭṭhipariyuṭṭhānaṃ diṭṭhisamuṭṭhānaṃ diṭṭhisamugghāto [yāvatā diṭṭhiṭṭhāna adhiṭṭhāna pariyuṭṭhāna samuṭṭhāna samugghāto (sī. pī.)], tamahaṃ jānāmi tamahaṃ passāmi. Tamahaṃ jānanto tamahaṃ passanto kyāhaṃ vakkhāmi – 『na jānāmi na passāmī』ti? Jānāmahaṃ, āvuso, passāmī』』ti.

96\ 一時，尊者阿難住在王舍城(今印度比哈爾邦巴特那市)溫泉園。那時，尊者阿難在夜晚破曉時分起來，前往溫泉池沐浴身體。在溫泉池沐浴身體后，上岸穿著一件衣服站著擦乾身體。紅蓮遊行者也在夜晚破曉時分起來，前往溫泉池沐浴身體。紅蓮遊行者從遠處看見尊者阿難走來。看見后，對尊者阿難說："朋友，你是誰？""朋友，我是比丘。" "朋友，是哪些比丘？""朋友，是釋迦子沙門。" "我想問尊者一些問題，如果尊者允許回答的話。""朋友，請問，聽了我會知道。" "先生，'世界是常住，唯此為真實，其他都是虛妄'，你是持這樣的見解嗎？""朋友，我不持'世界是常住，唯此為真實，其他都是虛妄'這樣的見解。" "那麼先生，'世界是非常住，唯此為真實，其他都是虛妄'，你是持這樣的見解嗎？""朋友，我不持'世界是非常住，唯此為真實，其他都是虛妄'這樣的見解。" "先生，'世界有邊際...世界無邊際...命即是身...命異身異...如來死後存在...如來死後不存在...如來死後亦存在亦不存在...如來死後非存在非不存在，唯此為真實，其他都是虛妄'，你是持這樣的見解嗎？""朋友，我不持'如來死後非存在非不存在，唯此為真實，其他都是虛妄'這樣的見解。" "那麼先生是不知不見嗎？""朋友，我不是不知不見。我知道，我見到。" "當問'先生，世界是常住，唯此為真實，其他都是虛妄，你是持這樣的見解嗎？'時，你說'朋友，我不持世界是常住，唯此為真實，其他都是虛妄這樣的見解。' "當問'先生，世界是非常住，唯此為真實，其他都是虛妄，你是持這樣的見解嗎？'時，你說'朋友，我不持世界是非常住，唯此為真實，其他都是虛妄這樣的見解。' "當問'先生，世界有邊際...世界無邊際...命即是身...命異身異...如來死後存在...如來死後不存在...如來死後亦存在亦不存在...如來死後非存在非不存在，唯此為真實，其他都是虛妄，你是持這樣的見解嗎？'時，你說'朋友，我不持如來死後非存在非不存在，唯此為真實，其他都是虛妄這樣的見解。' "當問'那麼先生是不知不見嗎？'時，你說'朋友，我不是不知不見。我知道，我見到。'朋友，這話是怎麼理解的呢？" "朋友，'世界是常住，唯此為真實，其他都是虛妄'，這是見解。'世界是非常住，唯此為真實，其他都是虛妄'，這是見解。'世界有邊際...世界無邊際...命即是身...命異身異...如來死後存在...如來死後不存在...如來死後亦存在亦不存在...如來死後非存在非不存在，唯此為真實，其他都是虛妄'，這是見解。 "朋友，凡是見解、見解之處、見解之基、見解之纏、見解之生、見解之斷，我都知道見到。我既然知道見到，我怎麼會說'我不知不見'呢？朋友，我知道，我見到。"

『『Ko nāmo āyasmā, kathañca panāyasmantaṃ sabrahmacārī jānantī』』ti? 『『『Ānando』ti kho me, āvuso, nāmaṃ. 『Ānando』ti ca pana maṃ sabrahmacārī jānantī』』ti. 『『Mahācariyena vata kira, bho, saddhiṃ mantayamānā na jānimha – 『āyasmā ānando』ti. Sace hi mayaṃ jāneyyāma – 『ayaṃ āyasmā ānando』ti, ettakampi no nappaṭibhāyeyya [nappaṭibhāseyyāma (ka.) nappaṭibhāseyya (bahūsu) ma. ni. 3.216 passitabbaṃ]. Khamatu ca me āyasmā ānando』』ti. Chaṭṭhaṃ.

Āhuneyyasuttaṃ

"尊者叫什麼名字？同修們如何稱呼尊者？""朋友，我的名字是阿難。同修們稱呼我為阿難。""原來我們在與大師談話卻不知道是尊者阿難。如果我們知道'這是尊者阿難'，我們就不會說這麼多了。請尊者阿難原諒。"第六。 7\ 應供經

『『Dasahi, bhikkhave, dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa.

『『Katamehi dasahi? Idha, bhikkhave, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu .

『『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.

『『Kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko.

『『Sammādiṭṭhiko hoti sammādassanena samannāgato.

『『Anekavihitaṃ iddhividhaṃ paccanubhoti – ekopi hutvā bahudhā hoti; bahudhāpi hutvā eko hoti; āvibhāvaṃ, tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karoti, seyyathāpi udake; udakepi abhijjamāne gacchati, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parāmasati [parimasati (sī.)] parimajjati, yāva brahmalokāpi kāyena vasaṃ vatteti.

『『Dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca ye dūre santike ca.

『『Parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāti. Sarāgaṃ vā cittaṃ 『sarāgaṃ citta』nti pajānāti; vītarāgaṃ vā cittaṃ 『vītarāgaṃ citta』nti pajānāti; sadosaṃ vā cittaṃ… vītadosaṃ vā cittaṃ… samohaṃ vā cittaṃ… vītamohaṃ vā cittaṃ… saṃkhittaṃ vā cittaṃ… vikkhittaṃ vā cittaṃ… mahaggataṃ vā cittaṃ… amahaggataṃ vā cittaṃ… sauttaraṃ vā cittaṃ… anuttaraṃ vā cittaṃ… samāhitaṃ vā cittaṃ… asamāhitaṃ vā cittaṃ… vimuttaṃ vā cittaṃ… avimuttaṃ vā cittaṃ 『avimuttaṃ citta』nti pajānāti.

『『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 evaṃsukhadukkhapaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhapaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapannoti, iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.

『『Dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti – 『ime vata kho 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.

『『Āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Imehi kho, bhikkhave, dasahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā』』ti. Sattamaṃ.

Therasuttaṃ

97\ "諸比丘，具備十法的比丘是應供養、應款待、應佈施、應合掌禮敬、是世間無上福田。 "哪十法？在此，諸比丘，比丘持戒，守護波羅提木叉律儀而住，具足行為與行處，對微細罪過也見到危險，受持學處而學習。 "多聞、持聞、積集聞。那些法從初善、中善、后善，有義有文，宣說完全圓滿清凈的梵行，他多聞這樣的法，記憶、熟習語言、思維觀察、以見解善通達。 "有善友、善伴、善同行。 "具正見，具足正見解。 "證得各種神通：一身變多身，多身變一身；顯現、隱形；穿越墻壁、城墻、山嶺而行，如行空中；出沒于地如在水中；履水不沉如履地；結跏趺坐行於空中如鳥飛翔；以手觸控撫摸這樣大神通、大威力的日月，乃至以身自在行至梵天界。 "以清凈超人的天耳界，聽聞兩種聲音：天界的和人界的，無論遠近。 "以心了知其他眾生、其他人的心。了知有貪心為'有貪心'；了知離貪心為'離貪心'；有瞋心...離瞋心...有癡心...離癡心...收縮心...散亂心...廣大心...不廣大心...有上心...無上心...專注心...不專注心...解脫心...未解脫心為'未解脫心'。 "憶念各種宿世，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、許多壞劫、許多成劫、許多壞成劫：'在那裡我有如是名、如是姓、如是容貌、如是食物、如是苦樂感受、如是壽量。從那裡死後，我出生在那裡；在那裡我又有如是名、如是姓、如是容貌、如是食物、如是苦樂感受、如是壽量。從那裡死後，出生在這裡。'如是憶念帶相狀、帶特徵的各種宿世。 "以清凈超人的天眼，見眾生死時、生時，賤、貴、好色、丑色，善趣、惡趣，隨業而去的眾生。了知：'這些眾生具身惡行、具語惡行、具意惡行，誹謗聖者，具邪見，受持邪見業，他們身壞命終后，生於惡趣、惡道、墮處、地獄；或者這些眾生具身善行、具語善行、具意善行，不誹謗聖者，具正見，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，見眾生死時、生時，賤、貴、好色、丑色，善趣、惡趣，隨業而去的眾生。 "以現法自證知、證得、成就、安住于漏盡、無漏的心解脫、慧解脫。諸比丘，具備這十法的比丘是應供養、應款待、應佈施、應合掌禮敬、是世間無上福田。"第七。 8\長老經

『『Dasahi, bhikkhave, dhammehi samannāgato thero bhikkhu yassaṃ yassaṃ disāyaṃ viharati, phāsuyeva viharati. Katamehi dasahi? Thero hoti rattaññū cirapabbajito, sīlavā hoti …pe… samādāya sikkhati sikkhāpadesu, bahussuto hoti…pe… diṭṭhiyā suppaṭividdho, ubhayāni kho panassa pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso, adhikaraṇasamuppādavūpasamakusalo hoti, dhammakāmo hoti piyasamudāhāro abhidhamme abhivinaye uḷārapāmojjo, santuṭṭho hoti itarītaracīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena, pāsādiko hoti abhikkantapaṭikkante [abhikkantapaṭikkanto (ka.)] susaṃvuto antaraghare nisajjāya, catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Imehi kho, bhikkhave, dasahi dhammehi samannāgato thero bhikkhu yassaṃ yassaṃ disāyaṃ viharati, phāsuyeva viharatī』』ti. Aṭṭhamaṃ.
Upālisuttaṃ

98\ "諸比丘，具備十法的長老比丘，無論住在任何方向都安樂而住。哪十法？他是長老，經歷長久，出家已久；持戒...受持學處而學習；多聞...以見解善通達；兩種波羅提木叉對他來說都詳細熟知、善分別、善修習、善決定，依經依文；善巧于爭議的生起與平息；愛法、語言可愛，對增上法、增上律有殊勝歡喜；對任何衣服、飲食、臥具、病者所需醫藥資具知足；威儀莊嚴，進退自持，在俗家坐時安詳；容易獲得、不困難獲得、無艱難獲得四種增上心的現法樂住禪那；以現法自證知、證得、成就、安住于漏盡、無漏的心解脫、慧解脫。諸比丘，具備這十法的長老比丘，無論住在任何方向都安樂而住。"第八。 9\優波離經

Atha kho āyasmā upāli yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi . Ekamantaṃ nisinno kho āyasmā upāli bhagavantaṃ etadavoca – 『『icchāmahaṃ, bhante, araññavanapatthāni pantāni senāsanāni paṭisevitu』』nti.

『『Durabhisambhavāni hi kho [durabhisambhavāni kho (sī. pī.)], upāli, araññavanapatthāni pantāni senāsanāni. Dukkaraṃ pavivekaṃ durabhiramaṃ. Ekatte haranti maññe mano vanāni samādhiṃ alabhamānassa bhikkhuno. Yo kho, upāli, evaṃ vadeyya – 『ahaṃ samādhiṃ alabhamāno araññavanapatthāni pantāni senāsanāni paṭisevissāmī』ti, tassetaṃ pāṭikaṅkhaṃ – 『saṃsīdissati vā uplavissati vā』ti [uppilavissati vā (sī. syā. pī.)].

『『Seyyathāpi, upāli, mahāudakarahado. Atha āgaccheyya hatthināgo sattaratano vā aḍḍhaṭṭharatano [aṭṭharatano (sī. pī.)] vā. Tassa evamassa – 『yaṃnūnāhaṃ imaṃ udakarahadaṃ ogāhetvā kaṇṇasaṃdhovikampi khiḍḍaṃ kīḷeyyaṃ piṭṭhisaṃdhovikampi khiḍḍaṃ kīḷeyyaṃ. Kaṇṇasaṃdhovikampi khiḍḍaṃ kīḷitvā piṭṭhisaṃdhovikampi khiḍḍaṃ kīḷitvā nhatvā [nahātvā (sī. pī.), nhātvā (syā.)] ca pivitvā ca paccuttaritvā yena kāmaṃ pakkameyya』nti. So taṃ udakarahadaṃ ogāhetvā kaṇṇasaṃdhovikampi khiḍḍaṃ kīḷeyya piṭṭhisaṃdhovikampi khiḍḍaṃ kīḷeyya; kaṇṇasaṃdhovikampi khiḍḍaṃ kīḷitvā piṭṭhisaṃdhovikampi khiḍḍaṃ kīḷitvā nhatvā ca pivitvā ca paccuttaritvā yena kāmaṃ pakkameyya. Taṃ kissa hetu? Mahā, upāli [mahā hupāli (sī. pī.)], attabhāvo gambhīre gādhaṃ vindati.

『『Atha āgaccheyya saso vā biḷāro vā. Tassa evamassa – 『ko cāhaṃ, ko ca hatthināgo! Yaṃnūnāhaṃ imaṃ udakarahadaṃ ogāhetvā kaṇṇasaṃdhovikampi khiḍḍaṃ kīḷeyyaṃ piṭṭhisaṃdhovikampi khiḍḍaṃ kīḷeyyaṃ ; kaṇṇasaṃdhovikampi khiḍḍaṃ kīḷitvā piṭṭhisaṃdhovikampi khiḍḍaṃ kīḷitvā nhatvā ca pivitvā ca paccuttaritvā yena kāmaṃ pakkameyya』nti. So taṃ udakarahadaṃ sahasā appaṭisaṅkhā pakkhandeyya. Tassetaṃ pāṭikaṅkhaṃ – 『saṃsīdissati vā uplavissati vā』ti . Taṃ kissa hetu? Paritto, upāli, attabhāvo gambhīre gādhaṃ na vindati. Evamevaṃ kho, upāli, yo evaṃ vadeyya – 『ahaṃ samādhiṃ alabhamāno araññavanapatthāni pantāni senāsanāni paṭisevissāmī』ti, tassetaṃ pāṭikaṅkhaṃ – 『saṃsīdissati vā uplavissati vā』ti.

『『Seyyathāpi, upāli, daharo kumāro mando uttānaseyyako sakena muttakarīsena kīḷati. Taṃ kiṃ maññasi, upāli, nanvāyaṃ kevalā paripūrā bālakhiḍḍā』』ti? 『『Evaṃ, bhante』』.

『『Sa kho so, upāli, kumāro aparena samayena vuddhimanvāya indriyānaṃ paripākamanvāya yāni kānici kumārakānaṃ kīḷāpanakāni bhavanti, seyyathidaṃ – vaṅkakaṃ [vaṅkaṃ (sī. pī.)] ghaṭikaṃ mokkhacikaṃ ciṅgulakaṃ [piṅgulikaṃ (syā.), ciṅkulakaṃ (ka.)] pattāḷhakaṃ rathakaṃ dhanukaṃ, tehi kīḷati. Taṃ kiṃ maññasi, upāli, nanvāyaṃ khiḍḍā purimāya khiḍḍāya abhikkantatarā ca paṇītatarā cā』』ti? 『『Evaṃ, bhante』』.

『『Sa kho so, upāli, kumāro aparena samayena vuddhimanvāya indriyānaṃ paripākamanvāya pañcahi kāmaguṇehi samappito samaṅgibhūto paricāreti cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi, sotaviññeyyehi saddehi… ghānaviññeyyehi gandhehi… jivhāviññeyyehi rasehi… kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi. Taṃ kiṃ maññasi, upāli, nanvāyaṃ khiḍḍā purimāhi khiḍḍāhi abhikkantatarā ca paṇītatarā cā』』ti? 『『Evaṃ, bhante』』.

[dī. ni. 1.190; ma. ni.

99\ 那時，尊者優波離來到世尊所在處。來到后，禮敬世尊，坐在一旁。坐在一旁的尊者優波離對世尊說："大德，我想去親近阿蘭若林野偏僻的住處。" "優波離，阿蘭若林野偏僻的住處確實難以成就。獨處難行，難以歡喜。我想，對於未得定的比丘，林野會奪其心。優波離，若有人這樣說：'我未得定就要去親近阿蘭若林野偏僻的住處'，可以預期他會'沉沒或漂浮'。" "優波離，譬如有一個大水池。這時來了一頭七肘或七肘半高的大象。它想：'讓我下到這水池中，玩耳洗戲，玩背洗戲。玩完耳洗戲，玩完背洗戲，洗浴和飲水后，上岸后隨意離去。'它下到水池中，玩耳洗戲，玩背洗戲；玩完耳洗戲，玩完背洗戲，洗浴和飲水后，上岸后隨意離去。這是什麼原因？優波離，因為大身軀在深處能找到立足處。" "這時來了一隻兔子或貓。它想：'我是什麼，大象又是什麼！讓我下到這水池中，玩耳洗戲，玩背洗戲；玩完耳洗戲，玩完背洗戲，洗浴和飲水后，上岸后隨意離去。'它不經思考就突然跳入水池。可以預期它會'沉沒或漂浮'。這是什麼原因？優波離，因為小身軀在深處找不到立足處。同樣地，優波離，若有人這樣說：'我未得定就要去親近阿蘭若林野偏僻的住處'，可以預期他會'沉沒或漂浮'。" "優波離，譬如一個仰臥的幼童癡呆地玩自己的大小便。優波離，你怎麼想，這不是完全的愚童戲嗎？""是的，大德。" "優波離，這個童子後來隨著成長，隨著諸根成熟，玩各種童子的玩具，如：彎鉤、擊球、翻筋斗、風車、量谷器、小車、弓箭。優波離，你怎麼想，這種戲不是比先前的戲更殊勝、更微妙嗎？""是的，大德。" "優波離，這個童子後來隨著成長，隨著諸根成熟，具足享受五種欲樂：眼所識的色，可愛、可意、可悅、可喜、與欲相應、能引誘；耳所識的聲...鼻所識的香...舌所識的味...身所識的觸，可愛、可意、可悅、可喜、與欲相應、能引誘。優波離，你怎麼想，這種戲不是比先前的戲更殊勝、更微妙嗎？""是的，大德。"

2.233] 『『Idha kho pana vo [voti nipātamattaṃ (aṭṭha.)], upāli, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti.

『『Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto. So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati – 『sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya』nti.

『『So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya mahantaṃ vā bhogakkhandhaṃ pahāya appaṃ vā ñātiparivaṭṭaṃ pahāya mahantaṃ vā ñātiparivaṭṭaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati.

『『So evaṃ pabbajito samāno bhikkhūnaṃ sikkhāsājīvasamāpanno pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.

『『Adinnādānaṃ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī; athenena sucibhūtena attanā viharati.

『『Abrahmacariyaṃ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā.

『『Musāvādaṃ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṃvādako lokassa.

『『Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti, ito sutvā na amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya. Iti bhinnānaṃ vā sandhātā sahitānaṃ vā anuppadātā, samaggārāmo samaggarato samagganandī; samaggakaraṇiṃ vācaṃ bhāsitā hoti.

『『Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā, tathārūpiṃ vācaṃ bhāsitā hoti.

『『Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā hoti kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ.

『『So bījagāmabhūtagāmasamārambhā paṭivirato hoti. Ekabhattiko hoti rattūparato, virato vikālabhojanā. Naccagītavāditavisūkadassanā paṭivirato hoti, mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti, uccāsayanamahāsayanā paṭivirato hoti , jātarūparajatapaṭiggahaṇā paṭivirato hoti, āmakadhaññapaṭiggahaṇā paṭivirato hoti, āmakamaṃsapaṭiggahaṇā paṭivirato hoti, itthikumārikapaṭiggahaṇā paṭivirato hoti, dāsidāsapaṭiggahaṇā paṭivirato hoti, ajeḷakapaṭiggahaṇā paṭivirato hoti, kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti, hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti, khettavatthupaṭiggahaṇā paṭivirato hoti, dūteyyapahiṇagamanānuyogā paṭivirato hoti, kayavikkayā paṭivirato hoti, tulākūṭakaṃsakūṭamānakūṭā paṭivirato hoti , ukkoṭanavañcananikatisāciyogā paṭivirato hoti, chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti.

『『So santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. Yena yeneva pakkamati samādāyeva pakkamati, seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti. Evamevaṃ bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. Yena yeneva pakkamati samādāyeva pakkamati. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti.

"優波離，這時如來出現於世，是阿羅漢、正等正覺者、明行具足、善逝、世間解、無上士調御丈夫、天人師、佛、世尊。他以自己的證智證悟並宣說此世界及其天、魔、梵、沙門、婆羅門、天、人等眾生。他宣說法，初善、中善、后善，有義有文，顯示完全圓滿清凈的梵行。 "居士或居士子或生於其他某家族的人聽聞此法。他聽聞此法后對如來生起信心。具有這信心后，他如是思惟：'在家生活擁擠如塵路，出家則如虛空。在家住者難以完全圓滿、完全清凈地修持如貝殼般光潔的梵行。讓我剃除鬚髮，披著袈裟衣，從在家出家為無家者。' "他後來捨棄或少或多的財富，捨棄或少或多的親屬，剃除鬚髮，披著袈裟衣，從在家出家為無家者。 "他如是出家后，完成比丘的學處和活命，斷除殺生，遠離殺生，放下刀杖，有慚愧心，具慈悲心，住于利益一切生命的同情。 "斷除不與取，遠離不與取，取已給予的，期待已給予的；以無偷盜清凈的自己而住。 "斷除非梵行，成為梵行者，遠離淫慾，離開村俗法。 "斷除虛妄語，遠離虛妄語，說真實語，誠實可信，可靠，不欺世間。 "斷除離間語，遠離離間語，不會聽到這裡后在那裡說以離間這些人，或聽到那裡后在這裡說以離間那些人。如是調解分裂者，增進和合者，喜好和合，樂於和合，歡喜和合；說能導致和合的話。 "斷除粗惡語，遠離粗惡語。說柔和、悅耳、可愛、入心、優雅、眾人喜歡、眾人歡喜的話。 "斷除雜穢語，遠離雜穢語，說適時語、真實語、有義語、法語、律語，說有價值的話，適時的，有理由的，有限度的，有益的。 "他遠離損害種子和植物。一日一食，夜不食，遠離非時食。遠離歌舞、音樂、觀看錶演，遠離持用花鬘、香料、涂香、裝飾、莊嚴之具，遠離高床大床，遠離接受金銀，遠離接受生谷，遠離接受生肉，遠離接受婦女少女，遠離接受奴婢，遠離接受羊羔，遠離接受雞豬，遠離接受象、牛、馬、騾，遠離接受田地房產，遠離從事使節差遣，遠離買賣，遠離欺詐秤量，遠離賄賂、欺騙、詐騙、不誠實，遠離割截、殺害、束縛、搶劫、掠奪、暴力。 "他知足於蔽體的衣服，護腹的飲食。無論去向何處都只攜帶這些，如同有翼之鳥飛向何處都只攜帶羽翼。同樣地，比丘知足於蔽體的衣服，護腹的飲食。無論去向何處都只攜帶這些。他具足這聖戒蘊，內心感受無過失之

『『So cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati; rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī . Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati; rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati. So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedeti.

『『So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.

『『So iminā ca ariyena sīlakkhandhena samannāgato, iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññe samannāgato vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. So araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.

『『So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti. Byāpādapadosaṃ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodheti. Thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṃ parisodheti. Uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto , uddhaccakukkuccā cittaṃ parisodheti. Vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.

『『So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Taṃ kiṃ maññasi, upāli, 『nanvāyaṃ vihāro purimehi vihārehi abhikkantataro ca paṇītataro cā』』』ti? 『『Evaṃ, bhante』』.

『『Imampi kho, upāli, mama sāvakā attani dhammaṃ sampassamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, no ca kho tāva anuppattasadatthā viharanti.

『『Puna caparaṃ, upāli, bhikkhu vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati. Taṃ kiṃ maññasi, upāli, 『nanvāyaṃ vihāro purimehi vihārehi abhikkantataro ca paṇītataro cā』』』ti? 『『Evaṃ, bhante』』.

『『Imampi kho, upāli, mama sāvakā attani dhammaṃ sampassamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, no ca kho tāva anuppattasadatthā viharanti.

『『Puna caparaṃ, upāli, bhikkhu pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati. Taṃ kiṃ maññasi, upāli, 『nanvāyaṃ vihāro purimehi vihārehi abhikkantataro ca paṇītataro cā』』』ti? 『『Evaṃ, bhante』』.

『『Imampi kho, upāli, mama sāvakā attani dhammaṃ sampassamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, no ca kho tāva anuppattasadatthā viharanti .

『『Puna caparaṃ, upāli, bhikkhu sukhassa ca pahānā…pe… catutthaṃ jhānaṃ…pe….

Puna caparaṃ, upāli, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā 『ananto ākāso』ti ākāsānañcāyatanaṃ upasampajja viharati. Taṃ kiṃ maññasi, upāli, 『nanvāyaṃ vihāro purimehi vihārehi abhikkantataro ca paṇītataro cā』』』ti? 『『Evaṃ, bhante』』.

『『Imampi kho, upāli, mama sāvakā attani dhammaṃ sampassamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, no ca kho tāva anuppattasadatthā viharanti.

"他以眼見色時不取相，不取隨相。因為若不防護眼根而住，貪憂等惡不善法會流入，為此他實行防護，守護眼根，在眼根上實行防護。以耳聞聲...以鼻嗅香...以舌嘗味...以身觸觸...以意知法時不取相，不取隨相。因為若不防護意根而住，貪憂等惡不善法會流入，為此他實行防護，守護意根，在意根上實行防護。他具足這聖者根防護，內心感受無雜染之樂。 "他在前進後退時保持正知，在觀看周圍時保持正知，在屈伸時保持正知，在持用大衣、缽、衣時保持正知，在吃喝咀嚼品嚐時保持正知，在大小便時保持正知，在行住坐臥、醒寐、語默時保持正知。 "他具足這聖戒蘊、這聖根防護、這聖正念正知，親近遠離處所：林野、樹下、山嶽、山谷、山洞、墳場、森林、露地、草堆。他到了林野、樹下或空屋，結跏趺坐，端正身體，建立面前的正念。 "他斷除對世間的貪愛，以離貪心而住，使心從貪愛中清凈。斷除瞋恚惱害，以無瞋心而住，具利益一切眾生的同情，使心從瞋恚惱害中清凈。斷除昏沉睡眠，離昏沉睡眠而住，具光明想，具念正知，使心從昏沉睡眠中清凈。斷除掉舉惡作，無掉舉而住，內心寂靜，使心從掉舉惡作中清凈。斷除疑惑，度脫疑惑而住，對善法無疑，使心從疑惑中清凈。 "他斷除這五蓋，捨去這些污染心、削弱智慧的煩惱，離諸欲，離不善法，有尋有伺，由離生喜樂，成就初禪而住。優波離，你怎麼想，'這種住處不是比先前的住處更殊勝、更微妙嗎？'""是的，大德。" "優波離，我的弟子們觀察自己的這種法而親近阿蘭若林野偏僻的住處，但還未達到自己的目的而住。 "再者，優波離，比丘由尋伺寂靜...成就第二禪而住。優波離，你怎麼想，'這種住處不是比先前的住處更殊勝、更微妙嗎？'""是的，大德。" "優波離，我的弟子們觀察自己的這種法而親近阿蘭若林野偏僻的住處，但還未達到自己的目的而住。 "再者，優波離，比丘離喜...成就第三禪而住。優波離，你怎麼想，'這種住處不是比先前的住處更殊勝、更微妙嗎？'""是的，大德。" "優波離，我的弟子們觀察自己的這種法而親近阿蘭若林野偏僻的住處，但還未達到自己的目的而住。 "再者，優波離，比丘斷樂...第四禪... "再者，優波離，比丘完全超越色想，滅除對礙想，不作意種種想，[思維]'虛空無邊'，成就空無邊處而住。優波離，你怎麼想，'這種住處不是比先前的住處更殊勝、更微妙嗎？'""是的，大德。" "優波離，我的弟子們觀察自己的這種法而親近阿蘭若林野偏僻的住處，但還未達到自己的目的而住。

『『Puna caparaṃ, upāli, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma 『anantaṃ viññāṇa』nti viññāṇañcāyatanaṃ upasampajja viharati…pe….

『『Sabbaso viññāṇañcāyatanaṃ samatikkamma 『natthi kiñcī』ti ākiñcaññāyatanaṃ upasampajja viharati…pe….

『『Sabbaso ākiñcaññāyatanaṃ samatikkamma 『santametaṃ paṇītameta』nti nevasaññānāsaññāyatanaṃ upasampajja viharati. Taṃ kiṃ maññasi, upāli, 『nanvāyaṃ vihāro purimehi vihārehi abhikkantataro ca paṇītataro cā』』』ti? 『『Evaṃ, bhante』』.

『『Imampi kho, upāli, mama sāvakā attani dhammaṃ sampassamānā araññavanapatthāni pantāni senāsanāni paṭisevanti , no ca kho tāva anuppattasadatthā viharanti.

『『Puna caparaṃ, upāli, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati; paññāya cassa disvā āsavā parikkhīṇā honti. Taṃ kiṃ maññasi, upāli, 『nanvāyaṃ vihāro purimehi vihārehi abhikkantataro ca paṇītataro cā』』』ti? 『『Evaṃ, bhante』』.

『『Imampi kho, upāli, mama sāvakā attani dhammaṃ sampassamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, anuppattasadatthā ca viharanti. Iṅgha tvaṃ, upāli, saṅghe viharāhi. Saṅghe te viharato phāsu bhavissatī』』ti. Navamaṃ.

Abhabbasuttaṃ
『『Dasayime, bhikkhave, dhamme appahāya abhabbo arahattaṃ sacchikātuṃ. Katame dasa? Rāgaṃ, dosaṃ, mohaṃ, kodhaṃ, upanāhaṃ, makkhaṃ, paḷāsaṃ, issaṃ, macchariyaṃ, mānaṃ – ime kho bhikkhave, dasa dhamme appahāya abhabbo arahattaṃ sacchikātuṃ.

『『Dasayime, bhikkhave, dhamme pahāya bhabbo arahattaṃ sacchikātuṃ. Katame dasa? Rāgaṃ, dosaṃ, mohaṃ, kodhaṃ, upanāhaṃ, makkhaṃ, paḷāsaṃ, issaṃ, macchariyaṃ, mānaṃ – ime kho, bhikkhave, dasa dhamme pahāya bhabbo arahattaṃ sacchikātu』』nti. Dasamaṃ.

Upālivaggo pañcamo.

Tassuddānaṃ –

Kāmabhogī bhayaṃ diṭṭhi, vajjiyamāhituttiyā;

Kokanudo āhuneyyo, thero upāli abhabboti.

Dutiyapaṇṇāsakaṃ samattaṃ.

"再者，優波離，比丘完全超越空無邊處，[思維]'識無邊'，成就識無邊處而住... "完全超越識無邊處，[思維]'無所有'，成就無所有處而住... "完全超越無所有處，[思維]'這是寂靜，這是勝妙'，成就非想非非想處而住。優波離，你怎麼想，'這種住處不是比先前的住處更殊勝、更微妙嗎？'""是的，大德。" "優波離，我的弟子們觀察自己的這種法而親近阿蘭若林野偏僻的住處，但還未達到自己的目的而住。 "再者，優波離，比丘完全超越非想非非想處，成就想受滅而住；以慧見諸漏已盡。優波離，你怎麼想，'這種住處不是比先前的住處更殊勝、更微妙嗎？'""是的，大德。" "優波離，我的弟子們觀察自己的這種法而親近阿蘭若林野偏僻的住處，並且已達到自己的目的而住。來吧，優波離，你住在僧團中。你住在僧團中會安樂。"第九。 10\不能經 100\ "諸比丘，不斷除這十法者不能證悟阿羅漢果。哪十法？貪、瞋、癡、忿、恨、覆、惱、嫉、慳、慢——諸比丘，不斷除這十法者不能證悟阿羅漢果。 "諸比丘，斷除這十法者能證悟阿羅漢果。哪十法？貪、瞋、癡、忿、恨、覆、惱、嫉、慳、慢——諸比丘，斷除這十法者能證悟阿羅漢果。"第十。第五優波離品其攝頌：欲樂與恐怖，見，應忌第三，狐疑及供養，長老優波離，不能。第二五十經完

Tatiyapaṇṇāsakaṃ

第三五十經