B0102041017（2）jāṇussoṇivaggo（膝部品）

(17) 2. Jāṇussoṇivaggo

Brāhmaṇapaccorohaṇīsuttaṃ
Tena kho pana samayena jāṇussoṇi brāhmaṇo tadahuposathe sīsaṃnhāto navaṃ khomayugaṃ nivattho allakusamuṭṭhiṃ ādāya bhagavato avidūre ekamantaṃ ṭhito hoti.

Addasā kho bhagavā jāṇussoṇiṃ brāhmaṇaṃ tadahuposathe sīsaṃnhātaṃ navaṃ khomayugaṃ nivatthaṃ allakusamuṭṭhiṃ ādāya ekamantaṃ ṭhitaṃ. Disvāna jāṇussoṇiṃ brāhmaṇaṃ etadavoca – 『『kiṃ nu tvaṃ, brāhmaṇa, tadahuposathe sīsaṃnhāto navaṃ khomayugaṃ nivattho allakusamuṭṭhiṃ ādāya ekamantaṃ ṭhito? Kiṃ nvajja brāhmaṇakulassā』』ti? 『『Paccorohaṇī, bho gotama, ajja brāhmaṇakulassā』』ti .

『『Yathā kathaṃ pana, brāhmaṇa, brāhmaṇānaṃ paccorohaṇī hotī』』ti? 『『Idha, bho gotama, brāhmaṇā tadahuposathe sīsaṃnhātā navaṃ khomayugaṃ nivatthā allena gomayena pathaviṃ opuñjitvā haritehi kusehi pattharitvā antarā ca velaṃ antarā ca agyāgāraṃ seyyaṃ kappenti. Te taṃ rattiṃ tikkhattuṃ paccuṭṭhāya pañjalikā aggiṃ namassanti – 『paccorohāma bhavantaṃ, paccorohāma bhavanta』nti. Bahukena ca sappitelanavanītena aggiṃ santappenti. Tassā ca rattiyā accayena paṇītena khādanīyena bhojanīyena brāhmaṇe santappenti. Evaṃ, bho gotama, brāhmaṇānaṃ paccorohaṇī hotī』』ti.

『『Aññathā kho, brāhmaṇa, brāhmaṇānaṃ paccorohaṇī hoti, aññathā ca pana ariyassa vinaye paccorohaṇī hotī』』ti. 『『Yathā kathaṃ pana, bho gotama, ariyassa vinaye paccorohaṇī hoti? Sādhu me bhavaṃ gotamo tathā dhammaṃ desetu yathā ariyassa vinaye paccorohaṇī hotī』』ti.

『『Tena hi, brāhmaṇa, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī』』ti. 『『Evaṃ, bho』』ti kho jāṇussoṇi brāhmaṇo bhagavato paccassosi. Bhagavā etadavoca –

『『Idha, brāhmaṇa, ariyasāvako iti paṭisañcikkhati – 『pāṇātipātassa kho pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañcā』 ti. So iti paṭisaṅkhāya pāṇātipātaṃ pajahati; pāṇātipātā paccorohati.

…Adinnādānassa kho pāpako vipāko – diṭṭhe ceva dhamme abhisamparāyañcāti. So iti paṭisaṅkhāya adinnādānaṃ pajahati; adinnādānā paccorohati.

…Kāmesumicchācārassa kho pāpako vipāko – diṭṭhe ceva dhamme abhisamparāyañcāti. So iti paṭisaṅkhāya kāmesumicchācāraṃ pajahati; kāmesumicchācārā paccorohati.

…Musāvādassa kho pāpako vipāko – diṭṭhe ceva dhamme abhisamparāyañcāti. So iti paṭisaṅkhāya musāvādaṃ pajahati; musāvādā paccorohati.

…Pisuṇāya vācāya kho pāpako vipāko – diṭṭhe ceva dhamme abhisamparāyañcāti. So iti paṭisaṅkhāya pisuṇaṃ vācaṃ pajahati; pisuṇāya vācāya paccorohati.

…Pharusāya vācāya kho pāpako vipāko – diṭṭhe ceva dhamme abhisamparāyañcāti. So iti paṭisaṅkhāya pharusaṃ vācaṃ pajahati; pharusāya vācāya paccorohati.

…Samphappalāpassa kho pāpako vipāko – diṭṭhe ceva dhamme abhisamparāyañcāti. So iti paṭisaṅkhāya samphappalāpaṃ pajahati; samphappalāpā paccorohati.

…Abhijjhāya kho pāpako vipāko – diṭṭhe ceva dhamme abhisamparāyañcāti. So iti paṭisaṅkhāya abhijjhaṃ pajahati; abhijjhāya paccorohati.

…Byāpādassa kho pāpako vipāko – diṭṭhe ceva dhamme abhisamparāyañcāti. So iti paṭisaṅkhāya byāpādaṃ pajahati; byāpādā paccorohati.

…Micchādiṭṭhiyā kho pāpako vipāko – diṭṭhe ceva dhamme abhisamparāyañcā』ti. So iti paṭisaṅkhāya micchādiṭṭhiṃ pajahati; micchādiṭṭhiyā paccorohati. Evaṃ kho, brāhmaṇa, ariyassa vinaye paccorohaṇī hotī』』ti.

『『Aññathā kho, bho gotama, brāhmaṇānaṃ paccorohaṇī hoti, aññathā ca pana ariyassa vinaye paccorohaṇī hoti. Imissā, bho gotama, ariyassa vinaye paccorohaṇiyā brāhmaṇānaṃ paccorohaṇī kalaṃ nāgghati soḷasiṃ. Abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata』』nti. Paṭhamaṃ.

Ariyapaccorohaṇīsuttaṃ

(17) 2. 阇奴索尼品 1. 婆羅門下降經 167. 當時，阇奴索尼婆羅門于布薩日，沐浴頭部，身著新亞麻衣，手持濕吉祥草，站立在世尊不遠處的一旁。世尊見到阇奴索尼婆羅門于布薩日，沐浴頭部，身著新亞麻衣，手持濕吉祥草，站立在一旁。見已，對阇奴索尼婆羅門如是說："婆羅門，你為何于布薩日，沐浴頭部，身著新亞麻衣，手持濕吉祥草，站立在一旁？今日婆羅門家有何事？""喬達摩尊者，今日是婆羅門家的下降日。" "婆羅門，婆羅門的下降是如何進行的呢？""喬達摩尊者，在此，婆羅門于布薩日，沐浴頭部，身著新亞麻衣，以濕牛糞塗地，鋪設鮮吉祥草，在水際與火堂之間設臥處。他們于夜間三次起身，合掌禮拜火神，說：'我等向尊者下降，我等向尊者下降。'以大量的酥油、奶油供養火。夜過之後，以美味的硬食、軟食供養婆羅門。喬達摩尊者，婆羅門的下降是如是進行的。" "婆羅門，婆羅門的下降是一回事，而在聖者律中的下降又是另一回事。""喬達摩尊者，在聖者律中的下降是如何進行的呢？請尊者喬達摩為我說法，說明在聖者律中如何下降。" "那麼，婆羅門，諦聽，善思作意，我當說法。""是的，尊者。"阇奴索尼婆羅門回答世尊。世尊如是說： "在此，婆羅門，聖弟子如是思維：'殺生確實有惡報，現世及來世皆然。'他如是思維已，捨棄殺生；從殺生下降。 ...偷盜確實有惡報，現世及來世皆然。他如是思維已，捨棄偷盜；從偷盜下降。 ...邪淫確實有惡報，現世及來世皆然。他如是思維已，捨棄邪淫；從邪淫下降。 ...妄語確實有惡報，現世及來世皆然。他如是思維已，捨棄妄語；從妄語下降。 ...離間語確實有惡報，現世及來世皆然。他如是思維已，捨棄離間語；從離間語下降。 ...粗惡語確實有惡報，現世及來世皆然。他如是思維已，捨棄粗惡語；從粗惡語下降。 ...綺語確實有惡報，現世及來世皆然。他如是思維已，捨棄綺語；從綺語下降。 ...貪慾確實有惡報，現世及來世皆然。他如是思維已，捨棄貪慾；從貪慾下降。 ...嗔恚確實有惡報，現世及來世皆然。他如是思維已，捨棄嗔恚；從嗔恚下降。 ...邪見確實有惡報，現世及來世皆然。他如是思維已，捨棄邪見；從邪見下降。婆羅門，在聖者律中的下降是如是進行的。" "喬達摩尊者，婆羅門的下降是一回事，而在聖者律中的下降又是另一回事。喬達摩尊者，與聖者律中的下降相比，婆羅門的下降不值其十六分之一。殊勝啊，喬達摩尊者...請尊者喬達摩從今日起，記我為皈依終生的優婆塞。"第一 2. 聖下降經

『『Ariyaṃ vo, bhikkhave, paccorohaṇiṃ desessāmi. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī』』ti. 『『Evaṃ, bhante』』ti kho te bhikkhū bhagavato paccassosuṃ . Bhagavā etadavoca –

『『Katamā ca, bhikkhave, ariyā paccorohaṇī? Idha , bhikkhave, ariyasāvako iti paṭisañcikkhati – 『pāṇātipātassa kho pāpako vipāko – diṭṭhe ceva dhamme abhisamparāyañcā』ti. So iti paṭisaṅkhāya pāṇātipātaṃ pajahati; pāṇātipātā paccorohati.

… 『Adinnādānassa kho pāpako vipāko – diṭṭhe ceva dhamme abhisamparāyañcā』ti. So iti paṭisaṅkhāya adinnādānaṃ pajahati; adinnādānā paccorohati.

… 『Kāmesumicchācārassa kho pāpako vipāko…pe… kāmesumicchācārā paccorohati.

… 『Musāvādassa kho pāpako vipāko…pe… musāvādā paccorohati.

… 『Pisuṇāya vācāya kho pāpako vipāko…pe… pisuṇāya vācāya paccorohati.

… 『Pharusāya vācāya kho pāpako vipāko…pe… pharusāya vācāya paccorohati.

… 『Samphappalāpassa kho pāpako vipāko…pe… samphappalāpā paccorohati.

… 『Abhijjhāya kho pāpako vipāko…pe… abhijjhāya paccorohati.

… 『Byāpādassa kho pāpako vipāko…pe… byāpādā paccorohati.

『『Katamā ca, bhikkhave, ariyā paccorohaṇī? Idha, bhikkhave, ariyasāvako iti paṭisañcikkhati – 『micchādiṭṭhiyā kho pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañcā』ti. So iti paṭisaṅkhāya micchādiṭṭhiṃ pajahati; micchādiṭṭhiyā paccorohati. Ayaṃ vuccati, bhikkhave, ariyā paccorohaṇī』』ti. Dutiyaṃ.

Saṅgāravasuttaṃ

169.[a. ni. 10.117] Atha kho saṅgāravo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho saṅgāravo brāhmaṇo bhagavantaṃ etadavoca –

『『Kiṃ nu kho, bho gotama, orimaṃ tīraṃ, kiṃ pārimaṃ tīra』』nti? 『『Pāṇātipāto kho, brāhmaṇa, orimaṃ tīraṃ, pāṇātipātā veramaṇī pārimaṃ tīraṃ. Adinnādānaṃ kho, brāhmaṇa, orimaṃ tīraṃ, adinnādānā veramaṇī pārimaṃ tīraṃ. Kāmesumicchācāro orimaṃ tīraṃ, kāmesumicchācārā veramaṇī pārimaṃ tīraṃ. Musāvādo orimaṃ tīraṃ, musāvādā veramaṇī pārimaṃ tīraṃ. Pisuṇā vācā orimaṃ tīraṃ, pisuṇāya vācāya veramaṇī pārimaṃ tīraṃ. Pharusā vācā orimaṃ tīraṃ, pharusāya vācāya veramaṇī pārimaṃ tīraṃ. Samphappalāpo orimaṃ tīraṃ, samphappalāpā veramaṇī pārimaṃ tīraṃ. Abhijjhā orimaṃ tīraṃ, anabhijjhā pārimaṃ tīraṃ. Byāpādo orimaṃ tīraṃ, abyāpādo pārimaṃ tīraṃ. Micchādiṭṭhi orimaṃ tīraṃ, sammādiṭṭhi pārimaṃ tīraṃ. Idaṃ kho, brāhmaṇa, orimaṃ tīraṃ, idaṃ pārimaṃ tīranti.

『『Appakā te manussesu, ye janā pāragāmino;

Athāyaṃ itarā pajā, tīramevānudhāvati.

『『Ye ca kho sammadakkhāte, dhamme dhammānuvattino;

Te janā pāramessanti, maccudheyyaṃ suduttaraṃ.

『『Kaṇhaṃ dhammaṃ vippahāya, sukkaṃ bhāvetha paṇḍito;

Okā anokamāgamma, viveke yattha dūramaṃ.

『『Tatrābhiratimiccheyya, hitvā kāme akiñcano;

Pariyodapeyya attānaṃ, cittaklesehi paṇḍito.

『『Yesaṃ sambodhiyaṅgesu, sammā cittaṃ subhāvitaṃ;

Ādānapaṭinissagge, anupādāya ye ratā;

Khīṇāsavā jutimanto, te loke parinibbutā』』ti. tatiyaṃ;

Orimasuttaṃ
"諸比丘，我將為你們說聖下降。諦聽，善思作意，我當說法。""是的，世尊。"那些比丘回答世尊。世尊如是說： "諸比丘，什麼是聖下降？在此，諸比丘，聖弟子如是思維：'殺生確實有惡報，現世及來世皆然。'他如是思維已，捨棄殺生；從殺生下降。 ...'偷盜確實有惡報，現世及來世皆然。'他如是思維已，捨棄偷盜；從偷盜下降。 ...'邪淫確實有惡報...從邪淫下降。 ...'妄語確實有惡報...從妄語下降。 ...'離間語確實有惡報...從離間語下降。 ...'粗惡語確實有惡報...從粗惡語下降。 ...'綺語確實有惡報...從綺語下降。 ...'貪慾確實有惡報...從貪慾下降。 ...'嗔恚確實有惡報...從嗔恚下降。諸比丘，什麼是聖下降？在此，諸比丘，聖弟子如是思維：'邪見確實有惡報，現世及來世皆然。'他如是思維已，捨棄邪見；從邪見下降。諸比丘，這稱為聖下降。"第二
僧伽羅婆經
於是，僧伽羅婆婆羅門來詣世尊之處。來已，與世尊互相問候。寒暄敘舊已，坐於一旁。坐於一旁的僧伽羅婆婆羅門對世尊如是說： "喬達摩尊者，什麼是此岸，什麼是彼岸？""婆羅門，殺生是此岸，離殺生是彼岸。婆羅門，偷盜是此岸，離偷盜是彼岸。邪淫是此岸，離邪淫是彼岸。妄語是此岸，離妄語是彼岸。離間語是此岸，離離間語是彼岸。粗惡語是此岸，離粗惡語是彼岸。綺語是此岸，離綺語是彼岸。貪慾是此岸，無貪是彼岸。嗔恚是此岸，無嗔是彼岸。邪見是此岸，正見是彼岸。婆羅門，這是此岸，這是彼岸。" "人間能到達彼岸者，其數實在少之又少；其餘這些眾生輩，只在此岸來回奔走。正法宣說善說時，隨法而行依法者；彼等必定到彼岸，越過難度死魔界。智者應當舍黑法，修習清凈白凈法；從家趣向無家時，尋求獨處實為難。于彼獨處生喜樂，舍欲無所繫著者；智者應當自凈化，去除一切心垢染。正覺支分善修習，心意圓滿善開發；不取不著樂舍離，漏盡光明般涅槃。"第三
此岸經
『『Orimañca, bhikkhave, tīraṃ desessāmi pārimañca tīraṃ. Taṃ suṇātha…pe… katamañca, bhikkhave, orimaṃ tīraṃ, katamañca pārimaṃ tīraṃ? Pāṇātipāto, bhikkhave, orimaṃ tīraṃ, pāṇātipātā veramaṇī pārimaṃ tīraṃ. Adinnādānaṃ orimaṃ tīraṃ, adinnādānā veramaṇī pārimaṃ tīraṃ. Kāmesumicchācāro orimaṃ tīraṃ, kāmesumicchācārā veramaṇī pārimaṃ tīraṃ. Musāvādo orimaṃ tīraṃ, musāvādā veramaṇī pārimaṃ tīraṃ. Pisuṇā vācā orimaṃ tīraṃ, pisuṇāya vācāya veramaṇī pārimaṃ tīraṃ. Pharusā vācā orimaṃ tīraṃ, pharusāya vācāya veramaṇī pārimaṃ tīraṃ. Samphappalāpo orimaṃ tīraṃ, samphappalāpā veramaṇī pārimaṃ tīraṃ. Abhijjhā orimaṃ tīraṃ, anabhijjhā pārimaṃ tīraṃ. Byāpādo orimaṃ tīraṃ, abyāpādo pārimaṃ tīraṃ. Micchādiṭṭhi orimaṃ tīraṃ, sammādiṭṭhi pārimaṃ tīraṃ. Idaṃ kho, bhikkhave, orimaṃ tīraṃ, idaṃ pārimaṃ tīranti.

『『Appakā te manussesu, ye janā pāragāmino;

Athāyaṃ itarā pajā, tīramevānudhāvati.

『『Ye ca kho sammadakkhāte, dhamme dhammānuvattino;

Te janā pāramessanti, maccudheyyaṃ suduttaraṃ.

『『Kaṇhaṃ dhammaṃ vippahāya, sukkaṃ bhāvetha paṇḍito;

Okā anokamāgamma, viveke yattha dūramaṃ.

『『Tatrābhiratimiccheyya, hitvā kāme akiñcano;

Pariyodapeyya attānaṃ, cittaklesehi paṇḍito.

『『Yesaṃ sambodhiyaṅgesu, sammā cittaṃ subhāvitaṃ;

Ādānapaṭinissagge, anupādāya ye ratā;

Khīṇāsavā jutimanto, te loke parinibbutā』』ti. catutthaṃ;

Paṭhamaadhammasuttaṃ

171.[a. ni. 10.113] 『『Adhammo ca, bhikkhave, veditabbo anattho ca; dhammo ca veditabbo attho ca. Adhammañca viditvā anatthañca, dhammañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabbaṃ.

『『Katamo ca, bhikkhave, adhammo ca anattho ca? Pāṇātipāto, adinnādānaṃ, kāmesumicchācāro, musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo, abhijjhā, byāpādo, micchādiṭṭhi – ayaṃ vuccati, bhikkhave, adhammo ca anattho ca.

『『Katamo ca, bhikkhave, dhammo ca attho ca? Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī, anabhijjhā, abyāpādo, sammādiṭṭhi – ayaṃ vuccati, bhikkhave, dhammo ca attho ca.

『『『Adhammo ca, bhikkhave, veditabbo anattho ca; dhammo ca veditabbo attho ca. Adhammañca viditvā anatthañca, dhammañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabba』nti, iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vutta』』nti. Pañcamaṃ.

Dutiyaadhammasuttaṃ
"諸比丘，我將為你們說此岸與彼岸。諦聽...諸比丘，什麼是此岸，什麼是彼岸？諸比丘，殺生是此岸，離殺生是彼岸。偷盜是此岸，離偷盜是彼岸。邪淫是此岸，離邪淫是彼岸。妄語是此岸，離妄語是彼岸。離間語是此岸，離離間語是彼岸。粗惡語是此岸，離粗惡語是彼岸。綺語是此岸，離綺語是彼岸。貪慾是此岸，無貪是彼岸。嗔恚是此岸，無嗔是彼岸。邪見是此岸，正見是彼岸。諸比丘，這是此岸，這是彼岸。" "人間能到達彼岸者，其數實在少之又少；其餘這些眾生輩，只在此岸來回奔走。正法宣說善說時，隨法而行依法者；彼等必定到彼岸，越過難度死魔界。智者應當舍黑法，修習清凈白凈法；從家趣向無家時，尋求獨處實為難。于彼獨處生喜樂，舍欲無所繫著者；智者應當自凈化，去除一切心垢染。正覺支分善修習，心意圓滿善開發；不取不著樂舍離，漏盡光明般涅槃。"第四
第一非法經
"諸比丘，應當了知非法及無義；應當了知正法及有義。了知非法及無義已，了知正法及有義已，應當如法如義而行。諸比丘，什麼是非法及無義？殺生、偷盜、邪淫、妄語、離間語、粗惡語、綺語、貪慾、嗔恚、邪見——諸比丘，這稱為非法及無義。諸比丘，什麼是正法及有義？離殺生、離偷盜、離邪淫、離妄語、離離間語、離粗惡語、離綺語、無貪、無嗔、正見——諸比丘，這稱為正法及有義。 '諸比丘，應當了知非法及無義；應當了知正法及有義。了知非法及無義已，了知正法及有義已，應當如法如義而行。'這是依此而說。"第五
第二非法經 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。 ''Adhammo ca, bhikkhave, veditabbo dhammo ca; anattho ca veditabbo attho ca . Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabbaṃ. ''Katamo ca, bhikkhave, adhammo, katamo ca dhammo, katamo ca anattho, katamo ca attho? Pāṇātipāto, bhikkhave, adhammo; pāṇātipātā veramaṇī dhammo; ye ca pāṇātipātapaccayā aneke pāpakā akusalā dhammā sambhavanti – ayaṃ anattho; ye ca pāṇātipātā veramaṇīpaccayā aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti – ayaṃ attho. ''Adinnādānaṃ, bhikkhave, adhammo; adinnādānā veramaṇī dhammo; ye ca adinnādānapaccayā aneke pāpakā akusalā dhammā sambhavanti – ayaṃ anattho; ye ca adinnādānā veramaṇīpaccayā aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti – ayaṃ attho. ''Kāmesumicchācāro, bhikkhave, adhammo; kāmesumicchācārā veramaṇī dhammo; ye ca kāmesumicchācārapaccayā aneke pāpakā akusalā dhammā sambhavanti – ayaṃ anattho; ye ca kāmesumicchācārā veramaṇīpaccayā aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti – ayaṃ attho. ''Musāvādo, bhikkhave, adhammo; musāvādā veramaṇī dhammo; ye ca musāvādapaccayā aneke pāpakā akusalā dhammā sambhavanti – ayaṃ anattho; ye ca musāvādā veramaṇīpaccayā aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti – ayaṃ attho. ''Pisuṇā vācā, bhikkhave, adhammo; pisuṇāya vācāya veramaṇī dhammo; ye ca pisuṇavācāpaccayā aneke pāpakā akusalā dhammā sambhavanti – ayaṃ anattho; ye ca pisuṇāya vācāya veramaṇīpaccayā aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti – ayaṃ attho. ''Pharusā vācā, bhikkhave, adhammo; pharusāya vācāya veramaṇī dhammo; ye ca pharusavācāpaccayā aneke pāpakā akusalā dhammā sambhavanti – ayaṃ anattho; ye ca pharusāya vācāya veramaṇīpaccayā aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti – ayaṃ attho. ''Samphappalāpo, bhikkhave, adhammo; samphappalāpā veramaṇī dhammo; ye ca samphappalāpapaccayā aneke pāpakā akusalā dhammā sambhavanti – ayaṃ anattho; ye ca samphappalāpā veramaṇīpaccayā aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti – ayaṃ attho. ''Abhijjhā, bhikkhave, adhammo; anabhijjhā dhammo; ye ca abhijjhāpaccayā aneke pāpakā akusalā dhammā sambhavanti – ayaṃ anattho; ye ca anabhijjhāpaccayā aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti – ayaṃ attho. ''Byāpādo, bhikkhave, adhammo; abyāpādo dhammo; ye ca byāpādapaccayā aneke pāpakā akusalā dhammā sambhavanti – ayaṃ anattho; ye ca abyāpādapaccayā aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti – ayaṃ attho. ''Micchādiṭṭhi, bhikkhave, adhammo; sammādiṭṭhi dhammo; ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti – ayaṃ anattho; ye ca sammādiṭṭhipaccayā aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti – ayaṃ attho. '''Adhammo ca, bhikkhave, veditabbo dhammo ca; anattho ca veditabbo attho ca; adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabba'nti, iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vutta''nti. chaṭṭhaṃ. Paṭhamapāpadhammātisuttaṃ
『『Adhammo ca, bhikkhave, veditabbo dhammo ca; anattho ca veditabbo attho ca. Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabba』』nti. Idamavoca bhagavā. Idaṃ vatvāna sugato uṭṭhāyāsanā vihāraṃ pāvisi.

Atha kho tesaṃ bhikkhūnaṃ acirapakkantassa bhagavato etadahosi – 『『idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – 『adhammo ca, bhikkhave, veditabbo dhammo ca; anattho ca veditabbo attho ca. Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabba』nti. Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā』』ti?

Atha kho tesaṃ bhikkhūnaṃ etadahosi – 『『ayaṃ kho āyasmā mahākaccāno satthu ceva saṃvaṇṇito, sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā mahākaccāno imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ puccheyyāma. Yathā no āyasmā mahākaccāno byākarissati tathā naṃ dhāressāmā』』ti.

Atha kho te bhikkhū yenāyasmā mahākaccāno tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā mahākaccānena saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū āyasmantaṃ mahākaccānaṃ etadavocuṃ –

『『Idaṃ kho no, āvuso kaccāna, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – 『adhammo ca, bhikkhave, veditabbo dhammo ca; anattho ca veditabbo attho ca. Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabba』nti.

『『Tesaṃ no, āvuso, amhākaṃ acirapakkantassa bhagavato etadahosi – 『idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – adhammo ca, bhikkhave…pe… tathā paṭipajjitabbanti. Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā』ti?

『『Tesaṃ no, āvuso, amhākaṃ etadahosi – 『ayaṃ kho āyasmā mahākaccāno satthu ceva saṃvaṇṇito, sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā mahākaccāno imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ paṭipuccheyyāma. Yathā no āyasmā mahākaccāno byākarissati tathā naṃ dhāressāmā』ti. Vibhajatu āyasmā mahākaccāno』』ti.

『『Seyyathāpi, āvuso, puriso sāratthiko sāraṃ gavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva mūlaṃ atikkamma khandhaṃ sākhāpalāse sāraṃ pariyesitabbaṃ maññeyya. Evaṃsampadamidaṃ āyasmantānaṃ satthari sammukhībhūte taṃ bhagavantaṃ atisitvā amhe etamatthaṃ paṭipucchitabbaṃ maññatha [maññetha (sī.), maññeyyātha (ka.)]. So hāvuso, bhagavā jānaṃ jānāti passaṃ passati cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato. So ceva panetassa kālo ahosi yaṃ tumhe bhagavantaṃyeva upasaṅkamitvā etamatthaṃ paṭipuccheyyātha. Yathā vo bhagavā byākareyya tathā naṃ dhāreyyāthā』』ti.

"諸比丘，應當了知非法與正法；應當了知無義與有義。了知非法與正法已，了知無義與有義已，應當如法如義而行。"世尊說此已。善逝說此已，從座起，入精舍。此時，當世尊離去不久，那些比丘想到："友眾，世尊為我們略說此義，未詳細分別其義，即從座起，入精舍——'諸比丘，應當了知非法與正法；應當了知無義與有義。了知非法與正法已，了知無義與有義已，應當如法如義而行。'誰能詳細分別世尊略說而未詳細分別之義呢？" 此時，那些比丘想到："尊者摩訶迦旃延既受導師讚譽，又受有智的同梵行者尊重。尊者摩訶迦旃延能夠詳細分別世尊略說而未詳細分別之義。我們何不往詣尊者摩訶迦旃延處；往詣已，請問尊者摩訶迦旃延此義。尊者摩訶迦旃延如何回答，我們就如何受持。" 於是，那些比丘往詣尊者摩訶迦旃延處。往詣已，與尊者摩訶迦旃延互相問候。寒暄敘舊已，坐於一旁。坐於一旁的那些比丘對尊者摩訶迦旃延如是說： "友迦旃延，世尊為我們略說此義，未詳細分別其義，即從座起，入精舍——'諸比丘，應當了知非法與正法；應當了知無義與有義。了知非法與正法已，了知無義與有義已，應當如法如義而行。' 友眾，當世尊離去不久，我們想到：'友眾，世尊為我們略說此義，未詳細分別其義，即從座起，入精舍——諸比丘，應當了知...應當如法如義而行。誰能詳細分別世尊略說而未詳細分別之義呢？' 友眾，我們想到：'尊者摩訶迦旃延既受導師讚譽，又受有智的同梵行者尊重。尊者摩訶迦旃延能夠詳細分別世尊略說而未詳細分別之義。我們何不往詣尊者摩訶迦旃延處；往詣已，請問尊者摩訶迦旃延此義。尊者摩訶迦旃延如何回答，我們就如何受持。'愿尊者摩訶迦旃延為我們分別解說。" "友眾，譬如有人求實木，尋求實木，遍求實木，對著一棵具有實木的大樹立在那裡，越過根部，越過樹幹，認為應在枝葉間尋求實木。諸具壽麵對導師時，越過世尊，認為應當向我們請問此義，正是如此。友眾，世尊知者見者，是眼、是智、是法、是梵，是說者、是宣說者、是義的引導者、是甘露的施與者、是法主、是如來。那正是你們應當往詣世尊請問此義的時候。世尊如何回答，你們就應當如何受持。"

『『Addhā, āvuso kaccāna, bhagavā jānaṃ jānāti passaṃ passati cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato. So ceva panetassa kālo ahosi yaṃ mayaṃ bhagavantaṃyeva upasaṅkamitvā etamatthaṃ paṭipuccheyyāma. Yathā no bhagavā byākareyya tathā naṃ dhāreyyāma. Api cāyasmā mahākaccāno satthu ceva saṃvaṇṇito, sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā mahākaccāno imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Vibhajatāyasmā mahākaccāno agaruṃ karitvā』』ti.

『『Tena hāvuso, suṇātha, sādhukaṃ manasi karotha; bhāsissāmī』』ti. 『『Evaṃ, āvuso』』ti kho te bhikkhū āyasmato mahākaccānassa paccassosuṃ. Athāyasmā mahākaccāno etadavoca –

『『Yaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – 『adhammo ca, bhikkhave, veditabbo…pe… tathā paṭipajjitabba』nti.

『『Katamo, cāvuso, adhammo; katamo ca dhammo? Katamo ca anattho, katamo ca attho? 『『Pāṇātipāto, āvuso, adhammo; pāṇātipātā veramaṇī dhammo; ye ca pāṇātipātapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; pāṇātipātā veramaṇipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.

『『Adinnādānaṃ, āvuso, adhammo; adinnādānā veramaṇī dhammo; ye ca adinnādānapaccayā aneke pāpakā akusalā dhammā sambhavanti , ayaṃ anattho; adinnādānā veramaṇipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.

『『Kāmesumicchācāro, āvuso, adhammo; kāmesumicchācārā veramaṇī dhammo; ye ca kāmesumicchācārapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; kāmesumicchācārā veramaṇipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.

『『Musāvādo, āvuso, adhammo; musāvādā veramaṇī dhammo; ye ca musāvādapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; musāvādā veramaṇipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.

『『Pisuṇā vācā, āvuso, adhammo; pisuṇāya vācāya veramaṇī dhammo; ye ca pisuṇāvācāpaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; pisuṇāya vācāya veramaṇipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.

『『Pharusā vācā, āvuso, adhammo; pharusāya vācāya veramaṇī dhammo; ye ca pharusāvācāpaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; pharusāya vācāya veramaṇipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.

『『Samphappalāpo , āvuso, adhammo; samphappalāpā veramaṇī dhammo; ye ca samphappalāpapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; samphappalāpā veramaṇipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.

『『Abhijjhā, āvuso, adhammo; anabhijjhā dhammo; ye ca abhijjhāpaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; anabhijjhāpaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.

『『Byāpādo, āvuso, adhammo; abyāpādo dhammo; ye ca byāpādapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; abyāpādapaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.

『『Micchādiṭṭhi, āvuso, adhammo; sammādiṭṭhi dhammo; ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; sammādiṭṭhipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.

『『『Yaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – adhammo ca, bhikkhave, veditabbo…pe… tathā paṭipajjitabba』nti. Imassa kho ahaṃ, āvuso, bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa evaṃ vitthārena atthaṃ ājānāmi. Ākaṅkhamānā ca pana tumhe, āvuso, bhagavantaṃyeva upasaṅkamitvā etamatthaṃ paṭipuccheyyātha. Yathā no bhagavā byākaroti tathā naṃ dhāreyyāthā』』ti.

"友迦旃延，確實，世尊知者見者，是眼、是智、是法、是梵，是說者、是宣說者、是義的引導者、是甘露的施與者、是法主、是如來。那正是我們應當往詣世尊請問此義的時候。世尊如何回答，我們就應當如何受持。然而尊者摩訶迦旃延既受導師讚譽，又受有智的同梵行者尊重。尊者摩訶迦旃延能夠詳細分別世尊略說而未詳細分別之義。愿尊者摩訶迦旃延慈悲為我們分別解說。" "那麼，友眾，諦聽，善思作意，我當說法。""是的，友。"那些比丘回答尊者摩訶迦旃延。尊者摩訶迦旃延如是說： "友眾，世尊為我們略說此義，未詳細分別其義，即從座起，入精舍——'諸比丘，應當了知非法...應當如法而行。' 友眾，什麼是非法？什麼是正法？什麼是無義？什麼是有義？友眾，殺生是非法；離殺生是正法；因殺生而生起諸多惡不善法，這是無義；因離殺生而諸多善法圓滿修習，這是有義。友眾，偷盜是非法；離偷盜是正法；因偷盜而生起諸多惡不善法，這是無義；因離偷盜而諸多善法圓滿修習，這是有義。友眾，邪淫是非法；離邪淫是正法；因邪淫而生起諸多惡不善法，這是無義；因離邪淫而諸多善法圓滿修習，這是有義。友眾，妄語是非法；離妄語是正法；因妄語而生起諸多惡不善法，這是無義；因離妄語而諸多善法圓滿修習，這是有義。友眾，離間語是非法；離離間語是正法；因離間語而生起諸多惡不善法，這是無義；因離離間語而諸多善法圓滿修習，這是有義。友眾，粗惡語是非法；離粗惡語是正法；因粗惡語而生起諸多惡不善法，這是無義；因離粗惡語而諸多善法圓滿修習，這是有義。友眾，綺語是非法；離綺語是正法；因綺語而生起諸多惡不善法，這是無義；因離綺語而諸多善法圓滿修習，這是有義。友眾，貪慾是非法；無貪是正法；因貪慾而生起諸多惡不善法，這是無義；因無貪而諸多善法圓滿修習，這是有義。友眾，嗔恚是非法；無嗔是正法；因嗔恚而生起諸多惡不善法，這是無義；因無嗔而諸多善法圓滿修習，這是有義。友眾，邪見是非法；正見是正法；因邪見而生起諸多惡不善法，這是無義；因正見而諸多善法圓滿修習，這是有義。友眾，世尊為我們略說此義，未詳細分別其義，即從座起，入精舍——'諸比丘，應當了知非法...應當如法而行。'我如是理解世尊略說而未詳細分別之義的詳細含義。友眾，如果你們願意，可以往詣世尊請問此義。世尊如何回答，你們就應當如何受持。"

『『Evamāvuso』』ti kho te bhikkhū āyasmato mahākaccānassa bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā yena bhagavā tenupasaṅkamiṃsu ; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ –

『『Yaṃ kho no, bhante, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – 『adhammo ca, bhikkhave, veditabbo…pe… tathā paṭipajjitabba』nti.

『『Tesaṃ no, bhante, amhākaṃ acirapakkantassa bhagavato etadahosi – 『idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – 『adhammo ca, bhikkhave, veditabbo…pe… tathā paṭipajjitabba』nti. Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā』ti?

『『Tesaṃ no, bhante, amhākaṃ etadahosi – 『ayaṃ kho āyasmā mahākaccāno satthu ceva saṃvaṇṇito, sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā mahākaccāno imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ paṭipuccheyyāma. Yathā no āyasmā mahākaccāno byākarissati tathā naṃ dhāressāmā』ti.

『『Atha kho mayaṃ, bhante, yenāyasmā mahākaccāno tenupasaṅkamimhā; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ apucchimhā. Tesaṃ no, bhante, āyasmatā mahākaccānena imehi akkharehi imehi padehi imehi byañjanehi attho suvibhatto』』ti.

『『Sādhu sādhu, bhikkhave! Paṇḍito, bhikkhave, mahākaccāno. Mahāpañño, bhikkhave, mahākaccāno. Maṃ cepi tumhe, bhikkhave, upasaṅkamitvā etamatthaṃ paṭipuccheyyātha, ahampi cetaṃ evamevaṃ byākareyyaṃ yathā taṃ mahākaccānena byākataṃ. Eso ceva tassa attho. Evañca naṃ dhāreyyāthā』』ti. Chaṭṭhaṃ.

Tatiyaadhammasuttaṃ
『『Adhammo ca, bhikkhave, veditabbo dhammo ca; anattho ca veditabbo attho ca . Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabbaṃ.

『『Katamo ca, bhikkhave, adhammo, katamo ca dhammo; katamo ca anattho, katamo ca attho? Pāṇātipāto, bhikkhave, adhammo; pāṇātipātā veramaṇī dhammo; ye ca pāṇātipātapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; pāṇātipātā veramaṇipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.

『『Adinnādānaṃ, bhikkhave, adhammo; adinnādānā veramaṇī dhammo… kāmesumicchācāro, bhikkhave , adhammo; kāmesumicchācārā veramaṇī dhammo… musāvādo, bhikkhave, adhammo; musāvādā veramaṇī dhammo… pisuṇā vācā, bhikkhave, adhammo; pisuṇāya vācāya veramaṇī dhammo… pharusā vācā, bhikkhave, adhammo; pharusāya vācāya veramaṇī dhammo… samphappalāpo, bhikkhave , adhammo; samphappalāpā veramaṇī dhammo… abhijjhā, bhikkhave, adhammo; anabhijjhā dhammo… byāpādo, bhikkhave, adhammo; abyāpādo dhammo….

『『Micchādiṭṭhi, bhikkhave, adhammo; sammādiṭṭhi dhammo; ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; sammādiṭṭhipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.

『『『Adhammo ca, bhikkhave, veditabbo dhammo ca; anattho ca veditabbo attho ca. Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabba』nti, iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vutta』』nti. Sattamaṃ.

Kammanidānasuttaṃ

"是的，友。"那些比丘隨喜讚歎尊者摩訶迦旃延所說，從座起，往詣世尊處。往詣已，禮敬世尊，坐於一旁。坐於一旁的那些比丘對世尊如是說： "世尊，世尊為我們略說此義，未詳細分別其義，即從座起，入精舍——'諸比丘，應當了知非法...應當如法而行。' 世尊，當世尊離去不久，我們想到：'友眾，世尊為我們略說此義，未詳細分別其義，即從座起，入精舍——諸比丘，應當了知非法...應當如法而行。誰能詳細分別世尊略說而未詳細分別之義呢？' 世尊，我們想到：'尊者摩訶迦旃延既受導師讚譽，又受有智的同梵行者尊重。尊者摩訶迦旃延能夠詳細分別世尊略說而未詳細分別之義。我們何不往詣尊者摩訶迦旃延處；往詣已，請問尊者摩訶迦旃延此義。尊者摩訶迦旃延如何回答，我們就如何受持。' 於是，世尊，我們往詣尊者摩訶迦旃延處；往詣已，請問了尊者摩訶迦旃延此義。世尊，尊者摩訶迦旃延以這些文字、這些句子、這些語詞為我們很好地分別了其義。" "善哉！善哉！諸比丘！摩訶迦旃延是智者。諸比丘，摩訶迦旃延具大智慧。諸比丘，如果你們問我這個義，我也會如摩訶迦旃延所說那樣回答。這就是其義。你們應當如是受持。"第六 7. 第三非法經 173. "諸比丘，應當了知非法與正法；應當了知無義與有義。了知非法與正法已，了知無義與有義已，應當如法如義而行。諸比丘，什麼是非法？什麼是正法？什麼是無義？什麼是有義？諸比丘，殺生是非法；離殺生是正法；因殺生而生起諸多惡不善法，這是無義；因離殺生而諸多善法圓滿修習，這是有義。諸比丘，偷盜是非法；離偷盜是正法...諸比丘，邪淫是非法；離邪淫是正法...諸比丘，妄語是非法；離妄語是正法...諸比丘，離間語是非法；離離間語是正法...諸比丘，粗惡語是非法；離粗惡語是正法...諸比丘，綺語是非法；離綺語是正法...諸比丘，貪慾是非法；無貪是正法...諸比丘，嗔恚是非法；無嗔是正法... 諸比丘，邪見是非法；正見是正法；因邪見而生起諸多惡不善法，這是無義；因正見而諸多善法圓滿修習，這是有義。 '諸比丘，應當了知非法與正法；應當了知無義與有義。了知非法與正法已，了知無義與有義已，應當如法如義而行。'這是依此而說。"第七 8. 業因經

『『Pāṇātipātampāhaṃ, bhikkhave, tividhaṃ vadāmi – lobhahetukampi, dosahetukampi, mohahetukampi.

『『Adinnādānampāhaṃ , bhikkhave, tividhaṃ vadāmi – lobhahetukampi, dosahetukampi, mohahetukampi.

『『Kāmesumicchācārampāhaṃ, bhikkhave, tividhaṃ vadāmi – lobhahetukampi, dosahetukampi, mohahetukampi.

『『Musāvādampāhaṃ, bhikkhave, tividhaṃ vadāmi – lobhahetukampi, dosahetukampi, mohahetukampi.

『『Pisuṇavācampāhaṃ, bhikkhave, tividhaṃ vadāmi – lobhahetukampi, dosahetukampi, mohahetukampi.

『『Pharusavācampāhaṃ, bhikkhave, tividhaṃ vadāmi – lobhahetukampi, dosahetukampi, mohahetukampi.

『『Samphappalāpampāhaṃ, bhikkhave, tividhaṃ vadāmi – lobhahetukampi, dosahetukampi, mohahetukampi.

『『Abhijjhampāhaṃ , bhikkhave, tividhaṃ vadāmi – lobhahetukampi, dosahetukampi, mohahetukampi.

『『Byāpādampāhaṃ, bhikkhave, tividhaṃ vadāmi – lobhahetukampi, dosahetukampi, mohahetukampi.

『『Micchādiṭṭhimpāhaṃ, bhikkhave , tividhaṃ vadāmi – lobhahetukampi, dosahetukampi, mohahetukampi. Iti kho, bhikkhave, lobho kammanidānasambhavo, doso kammanidānasambhavo, moho kammanidānasambhavo. Lobhakkhayā kammanidānasaṅkhayo, dosakkhayā kammanidānasaṅkhayo, mohakkhayā kammanidānasaṅkhayo』』ti. Aṭṭhamaṃ.

Parikkamanasuttaṃ
『『Saparikkamano ayaṃ, bhikkhave, dhammo, nāyaṃ dhammo aparikkamano. Kathañca, bhikkhave, saparikkamano ayaṃ dhammo, nāyaṃ dhammo aparikkamano? Pāṇātipātissa, bhikkhave, pāṇātipātā veramaṇī parikkamanaṃ hoti. Adinnādāyissa, bhikkhave, adinnādānā veramaṇī parikkamanaṃ hoti. Kāmesumicchācārissa, bhikkhave, kāmesumicchācārā veramaṇī parikkamanaṃ hoti. Musāvādissa, bhikkhave, musāvādā veramaṇī parikkamanaṃ hoti. Pisuṇavācassa , bhikkhave, pisuṇāya vācāya veramaṇī parikkamanaṃ hoti. Pharusavācassa, bhikkhave, pharusāya vācāya veramaṇī parikkamanaṃ hoti. Samphappalāpissa, bhikkhave, samphappalāpā veramaṇī parikkamanaṃ hoti. Abhijjhālussa, bhikkhave, anabhijjhā parikkamanaṃ hoti. Byāpannacittassa [byāpādassa (sī. pī. ka.), byāpannassa (syā.)], bhikkhave, abyāpādo parikkamanaṃ hoti. Micchādiṭṭhissa, bhikkhave, sammādiṭṭhi parikkamanaṃ hoti. Evaṃ kho, bhikkhave, saparikkamano ayaṃ dhammo, nāyaṃ dhammo aparikkamano』』ti. Navamaṃ.
Cundasuttaṃ
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā pāvāyaṃ [campāyaṃ (ka. sī.) dī. ni.
"諸比丘，我說殺生有三種：由貪所引起的、由嗔所引起的、由癡所引起的。諸比丘，我說偷盜有三種：由貪所引起的、由嗔所引起的、由癡所引起的。諸比丘，我說邪淫有三種：由貪所引起的、由嗔所引起的、由癡所引起的。諸比丘，我說妄語有三種：由貪所引起的、由嗔所引起的、由癡所引起的。諸比丘，我說離間語有三種：由貪所引起的、由嗔所引起的、由癡所引起的。諸比丘，我說粗惡語有三種：由貪所引起的、由嗔所引起的、由癡所引起的。諸比丘，我說綺語有三種：由貪所引起的、由嗔所引起的、由癡所引起的。諸比丘，我說貪慾有三種：由貪所引起的、由嗔所引起的、由癡所引起的。諸比丘，我說嗔恚有三種：由貪所引起的、由嗔所引起的、由癡所引起的。諸比丘，我說邪見有三種：由貪所引起的、由嗔所引起的、由癡所引起的。如是，諸比丘，貪是業因的生起，嗔是業因的生起，癡是業因的生起。貪盡則業因滅盡，嗔盡則業因滅盡，癡盡則業因滅盡。"第八
遍行經
"諸比丘，此法是有遍行的，此法非無遍行的。諸比丘，如何此法是有遍行的，此法非無遍行的？諸比丘，對於殺生者，離殺生是遍行。諸比丘，對於偷盜者，離偷盜是遍行。諸比丘，對於邪淫者，離邪淫是遍行。諸比丘，對於妄語者，離妄語是遍行。諸比丘，對於離間語者，離離間語是遍行。諸比丘，對於粗惡語者，離粗惡語是遍行。諸比丘，對於綺語者，離綺語是遍行。諸比丘，對於貪慾者，無貪是遍行。諸比丘，對於嗔恚心者，無嗔是遍行。諸比丘，對於邪見者，正見是遍行。諸比丘，如是此法是有遍行的，此法非無遍行的。"第九
純陀經
如是我聞。一時，世尊住在波婆（現在北印度比哈爾邦）

2.189 passitabbaṃ] viharati cundassa kammāraputtassa ambavane. Atha kho cundo kammāraputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho cundaṃ kammāraputtaṃ bhagavā etadavoca – 『『kassa no tvaṃ, cunda, soceyyāni rocesī』』ti? 『『Brāhmaṇā, bhante, pacchābhūmakā kamaṇḍalukā sevālamālikā [sevālamālakā (sī. syā. pī.)] aggiparicārikā udakorohakā soceyyāni paññapenti; tesāhaṃ soceyyāni rocemī』』ti.

『『Yathā kathaṃ pana, cunda, brāhmaṇā pacchābhūmakā kamaṇḍalukā sevālamālikā aggiparicārikā udakorohakā soceyyāni paññapentī』』ti? 『『Idha, bhante, brāhmaṇā pacchābhūmakā kamaṇḍalukā sevālamālikā aggiparicārikā udakorohakā. Te sāvakaṃ [sāvake (syā. ka.)] evaṃ samādapenti – 『ehi tvaṃ, ambho purisa, kālasseva [sakālasseva (syā.)] uṭṭhahantova [uṭṭhahanto (syā.), vuṭṭhahantova (pī. ka.)] sayanamhā pathaviṃ āmaseyyāsi; no ce pathaviṃ āmaseyyāsi, allāni gomayāni āmaseyyāsi; no ce allāni gomayāni āmaseyyāsi, haritāni tiṇāni āmaseyyāsi; no ce haritāni tiṇāni āmaseyyāsi, aggiṃ paricareyyāsi; no ce aggiṃ paricareyyāsi, pañjaliko ādiccaṃ namasseyyāsi; no ce pañjaliko ādiccaṃ namasseyyāsi, sāyatatiyakaṃ udakaṃ oroheyyāsī』ti. Evaṃ kho, bhante, brāhmaṇā pacchābhūmakā kamaṇḍalukā sevālamālikā aggiparicārikā udakorohakā soceyyāni paññapenti; tesāhaṃ soceyyāni rocemī』』ti.

『『Aññathā kho, cunda, brāhmaṇā pacchābhūmakā kamaṇḍalukā sevālamālikā aggiparicārikā udakorohakā soceyyāni paññapenti, aññathā ca pana ariyassa vinaye soceyyaṃ hotī』』ti. 『『Yathā kathaṃ pana, bhante, ariyassa vinaye soceyyaṃ hoti? Sādhu me, bhante, bhagavā tathā dhammaṃ desetu yathā ariyassa vinaye soceyyaṃ hotī』』ti.

『『Tena hi, cunda, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī』』ti. 『『Evaṃ, bhante』』ti kho cundo kammāraputto bhagavato paccassosi. Bhagavā etadavoca –

『『Tividhaṃ kho, cunda, kāyena asoceyyaṃ hoti; catubbidhaṃ vācāya asoceyyaṃ hoti; tividhaṃ manasā asoceyyaṃ hoti.

『『Kathañca, cunda, tividhaṃ kāyena asoceyyaṃ hoti? 『『Idha, cunda, ekacco pāṇātipātī hoti luddo lohitapāṇi hatapahate niviṭṭho adayāpanno sabbapāṇabhūtesu [pāṇabhūtesu (ka.)].

『『Adinnādāyī hoti. Yaṃ taṃ parassa paravittūpakaraṇaṃ gāmagataṃ vā araññagataṃ vā taṃ adinnaṃ theyyasaṅkhātaṃ ādātā hoti.

『『Kāmesumicchācārī hoti. Yā tā māturakkhitā piturakkhitā mātāpiturakkhitā [natthi sī. syā. pī. potthakesu] bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā [natthi sī. syā. pī. potthakesu] dhammarakkhitā sasāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi, tathārūpāsu cārittaṃ āpajjitā hoti. Evaṃ kho, cunda, tividhaṃ kāyena asoceyyaṃ hoti.

『『Kathañca , cunda, catubbidhaṃ vācāya asoceyyaṃ hoti? Idha, cunda, ekacco musāvādī hoti. Sabhaggato vā parisaggato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho – 『ehambho purisa, yaṃ jānāsi taṃ vadehī』ti [so ajānaṃ vā ahaṃ jānāmīti, jānaṃ vā ahaṃ na jānāmīti, apassaṃ vā ahaṃ passāmīti, passaṃ vā ahaṃ na passāmīti (pī. ka.) evamuparipi], so ajānaṃ vā āha 『jānāmī』ti, jānaṃ vā āha 『na jānāmī』ti; apassaṃ vā āha 『passāmī』ti, passaṃ vā āha 『na passāmī』ti [so ajānaṃ vā ahaṃ jānāmīti, jānaṃ vā ahaṃ na jānāmīti, apassaṃ vā ahaṃ passāmīti, passaṃ vā ahaṃ na passāmīti (pī. ka.) evamuparipi]. Iti attahetu vā parahetu vā āmisakiñcikkhahetu vā sampajānamusā bhāsitā hoti.

『『Pisuṇavāco hoti. Ito sutvā amutra akkhātā imesaṃ bhedāya, amutra vā sutvā imesaṃ akkhātā amūsaṃ bhedāya. Iti samaggānaṃ vā bhettā [bhedātā (ka.)], bhinnānaṃ vā anuppadātā, vaggārāmo vaggarato vagganandī vaggakaraṇiṃ vācaṃ bhāsitā hoti.

『『Pharusavāco hoti. Yā sā vācā aṇḍakā kakkasā parakaṭukā parābhisajjanī kodhasāmantā asamādhisaṃvattanikā, tathārūpiṃ vācaṃ bhāsitā hoti.

住在純陀鐵匠子的芒果園中。於是，純陀鐵匠子來詣世尊處。來已，禮敬世尊，坐於一旁。世尊對坐於一旁的純陀鐵匠子如是說："純陀，你喜歡誰的清凈法？""世尊，西方的婆羅門，他們持水瓶、戴海藻花環、事火、入水，制定清凈法；我喜歡他們的清凈法。" "純陀，西方的婆羅門，他們持水瓶、戴海藻花環、事火、入水，如何制定清凈法？""世尊，在此，西方的婆羅門，他們持水瓶、戴海藻花環、事火、入水。他們如是教導弟子：'來吧，善男子，清晨從床上起來時應觸控大地；若不觸控大地，應觸控新鮮的牛糞；若不觸控新鮮的牛糞，應觸控青草；若不觸控青草，應事奉火；若不事奉火，應合掌禮敬太陽；若不合掌禮敬太陽，應一日三次入水。'世尊，西方的婆羅門，他們持水瓶、戴海藻花環、事火、入水，如是制定清凈法；我喜歡他們的清凈法。" "純陀，西方的婆羅門，他們持水瓶、戴海藻花環、事火、入水，所制定的清凈法是一回事，而在聖者律中的清凈法又是另一回事。""世尊，那麼在聖者律中，清凈法如何？世尊，請為我說法，說明在聖者律中清凈法如何。" "那麼，純陀，諦聽，善思作意，我當說法。""是的，世尊。"純陀鐵匠子回答世尊。世尊如是說： "純陀，身有三種不清凈，語有四種不清凈，意有三種不清凈。純陀，如何是身三種不清凈？純陀，在此，某人是殺生者，殘忍、手沾鮮血，習慣於殺害打擊，對一切生命無慈悲心。是偷盜者。凡屬他人所有的財物資具，無論在村中或林中，未經給予而以盜心取之。是邪淫者。與受母親守護、父親守護、兄弟守護、姊妹守護、親屬守護、族姓守護、法所守護，有夫主，有處罰，乃至以花鬘許配者，與如是女人行淫。純陀，如是身有三種不清凈。純陀，如何是語四種不清凈？純陀，在此，某人是妄語者。無論在公堂、集會、親屬中、團體中、或王族中，被傳喚作證問道：'來，善男子，你知道什麼就說什麼。'他不知而說'我知道'，知道而說'我不知道'，不見而說'我見到'，見到而說'我不見'。如是爲了自己、爲了他人、或爲了些微利益而故意說妄語。是離間語者。從這裡聽來告訴那裡以離間這些人，從那裡聽來告訴這裡以離間那些人。如是分裂和合者，助成分裂，喜歡分黨，樂於分黨，歡喜分黨，說能造成分黨的話。是粗惡語者。說粗鄙、粗糙、刺耳、傷害他人、近於忿怒、不導向定的話。

『『Samphappalāpī hoti akālavādī abhūtavādī anatthavādī adhammavādī avinayavādī; anidhānavatiṃ vācaṃ bhāsitā hoti akālena anapadesaṃ apariyantavatiṃ anatthasaṃhitaṃ. Evaṃ kho, cunda, catubbidhaṃ vācāya asoceyyaṃ hoti.

『『Kathañca, cunda, tividhaṃ manasā asoceyyaṃ hoti? Idha, cunda, ekacco abhijjhālu hoti. Yaṃ taṃ parassa paravittūpakaraṇaṃ taṃ abhijjhātā [abhijjhitā (ka.) ma. ni. 1.440 passitabbaṃ] hoti – 『aho vata yaṃ parassa taṃ mamassā』ti.

『『Byāpannacitto hoti paduṭṭhamanasaṅkappo – 『ime sattā haññantu vā bajjhantu vā ucchijjantu vā vinassantu vā mā vā ahesu』nti [mā vā ahesuṃ iti vā ti (sī. pī. ka.)].

『『Micchādiṭṭhiko hoti viparītadassano – 『natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukaṭadukkaṭānaṃ [natthettha pāṭhabhedo] kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī』ti. Evaṃ kho, cunda, manasā tividhaṃ asoceyyaṃ hoti.

『『Ime kho, cunda, dasa akusalakammapathā [akusalā kammapathā (?)]. Imehi kho, cunda, dasahi akusalehi kammapathehi samannāgato kālasseva uṭṭhahantova sayanamhā pathaviṃ cepi āmasati, asuciyeva hoti; no cepi pathaviṃ āmasati, asuciyeva hoti.

『『Allāni cepi gomayāni āmasati, asuciyeva hoti; no cepi allāni gomayāni āmasati, asuciyeva hoti.

『『Haritāni cepi tiṇāni āmasati, asuciyeva hoti; no cepi haritāni tiṇāni āmasati, asuciyeva hoti.

『『Aggiṃ cepi paricarati, asuciyeva hoti, no cepi aggiṃ paricarati, asuciyeva hoti.

『『Pañjaliko cepi ādiccaṃ namassati, asuciyeva hoti; no cepi pañjaliko ādiccaṃ namassati, asuciyeva hoti.

『『Sāyatatiyakaṃ cepi udakaṃ orohati, asuciyeva hoti; no cepi sāyatatiyakaṃ udakaṃ orohati, asuciyeva hoti. Taṃ kissa hetu? Ime, cunda, dasa akusalakammapathā asucīyeva [asucicceva (syā.)] honti asucikaraṇā ca.

『『Imesaṃ pana, cunda, dasannaṃ akusalānaṃ kammapathānaṃ samannāgamanahetu nirayo paññāyati, tiracchānayoni paññāyati, pettivisayo paññāyati, yā vā [yā ca (ka.)] panaññāpi kāci duggatiyo [duggati hoti (syā. ka.)].

『『Tividhaṃ kho, cunda, kāyena soceyyaṃ hoti; catubbidhaṃ vācāya soceyyaṃ hoti; tividhaṃ manasā soceyyaṃ hoti.

『『Kathaṃ , cunda, tividhaṃ kāyena soceyyaṃ hoti? Idha, cunda, ekacco pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharati.

『『Adinnādānaṃ pahāya, adinnādānā paṭivirato hoti. Yaṃ taṃ parassa paravittūpakaraṇaṃ gāmagataṃ vā araññagataṃ vā, na taṃ adinnaṃ [taṃ nādinnaṃ (ka. sī., ma. ni.

"是綺語者，不合時說、不真實說、無義說、非法說、非律說；說無價值、不合時、無根據、無節制、無關利益的話。純陀，如是語有四種不清凈。純陀，如何是意三種不清凈？純陀，在此，某人是貪慾者。對他人所有的財物資具起貪慾——'啊，但願他人所有的成為我的。' 是嗔恚心者，懷有邪惡意圖——'愿這些眾生被殺、被縛、被斷絕、被滅亡、不再存在。' 是邪見者，持顛倒見解——'無佈施，無供養，無祭祀，無善惡業的果報，無此世，無他世，無母，無父，無化生眾生，世間無沙門、婆羅門正行、正道，以自己證知現證此世他世而宣說者。'純陀，如是意有三種不清凈。純陀，這些就是十不善業道。純陀，具足這十不善業道者，即使清晨從床上起來觸控大地，他也是不清凈的；即使不觸控大地，他也是不清凈的。即使觸控新鮮的牛糞，他也是不清凈的；即使不觸控新鮮的牛糞，他也是不清凈的。即使觸控青草，他也是不清凈的；即使不觸控青草，他也是不清凈的。即使事奉火，他也是不清凈的；即使不事奉火，他也是不清凈的。即使合掌禮敬太陽，他也是不清凈的；即使不合掌禮敬太陽，他也是不清凈的。即使一日三次入水，他也是不清凈的；即使不一日三次入水，他也是不清凈的。這是什麼原因？純陀，這十不善業道本身就是不清凈的，也使人不清凈。純陀，由於具足這十不善業道，地獄顯現，畜生道顯現，餓鬼界顯現，以及其他任何惡趣顯現。純陀，身有三種清凈，語有四種清凈，意有三種清凈。純陀，如何是身三種清凈？純陀，在此，某人舍離殺生，遠離殺生，放下棒杖，放下刀劍，有慚愧心，有慈悲心，住于對一切生命的利益同情。舍離偷盜，遠離偷盜。凡屬他人所有的財物資具，無論在村中或林中，不會未經給予而取。

1.441)] theyyasaṅkhātaṃ ādātā hoti.

『『Kāmesumicchācāraṃ pahāya, kāmesumicchācārā paṭivirato hoti yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sasāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi, tathārūpāsu na cārittaṃ āpajjitā hoti. Evaṃ kho, cunda, tividhaṃ kāyena soceyyaṃ hoti.

『『Kathañca, cunda, catubbidhaṃ vācāya soceyyaṃ hoti? Idha, cunda, ekacco musāvādaṃ pahāya musāvādā paṭivirato hoti. Sabhaggato vā parisaggato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho – 『ehambho purisa, yaṃ jānāsi taṃ vadehī』ti, so ajānaṃ vā āha 『na jānāmī』ti, jānaṃ vā āha 『jānāmī』ti, apassaṃ vā āha 『na passāmī』ti, passaṃ vā āha 『passāmī』ti. Iti attahetu vā parahetu vā āmisakiñcikkhahetu vā na sampajānamusā bhāsitā hoti.

『『Pisuṇaṃ vācaṃ pahāya, pisuṇāya vācāya paṭivirato hoti – na ito sutvā amutra akkhātā imesaṃ bhedāya, na amutra vā sutvā 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. Evaṃ kho, cunda , catubbidhaṃ vācāya soceyyaṃ hoti.

『『Kathañca , cunda, tividhaṃ manasā soceyyaṃ hoti? Idha, cunda, ekacco anabhijjhālu hoti. Yaṃ taṃ parassa paravittūpakaraṇaṃ taṃ anabhijjhitā hoti – 『aho vata yaṃ parassa taṃ mamassā』ti.

『『Abyāpannacitto hoti appaduṭṭhamanasaṅkappo – 『ime sattā averā hontu [idaṃ padaṃ sī. syā. pī. potthakesu natthi, tathā ma. ni. 1.441] abyāpajjā, anīghā sukhī attānaṃ pariharantū』ti.

『『Sammādiṭṭhiko hoti aviparītadassano – 『atthi dinnaṃ, atthi yiṭṭhaṃ, atthi hutaṃ, atthi sukaṭadukkaṭānaṃ kammānaṃ phalaṃ vipāko, atthi ayaṃ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī』ti. Evaṃ kho, cunda, tividhaṃ manasā soceyyaṃ hoti.

『『Ime kho, cunda, dasa kusalakammapathā. Imehi kho, cunda, dasahi kusalehi kammapathehi samannāgato kālasseva uṭṭhahantova sayanamhā pathaviṃ cepi āmasati, suciyeva hoti; no cepi pathaviṃ āmasati, suciyeva hoti.

『『Allāni cepi gomayāni āmasati, suciyeva hoti; no cepi allāni gomayāni āmasati, suciyeva hoti.

『『Haritāni cepi tiṇāni āmasati, suciyeva hoti; no cepi haritāni tiṇāni āmasati, suciyeva hoti.

『『Aggiṃ cepi paricarati, suciyeva hoti; no cepi aggiṃ paricarati, suciyeva hoti.

『『Pañjaliko cepi ādiccaṃ namassati, suciyeva hoti; no cepi pañjaliko ādiccaṃ namassati , suciyeva hoti.

『『Sāyatatiyakaṃ cepi udakaṃ orohati, suciyeva hoti; no cepi sāyatatiyakaṃ udakaṃ orohati, suciyeva hoti. Taṃ kissa hetu? Ime, cunda, dasa kusalakammapathā sucīyeva honti sucikaraṇā ca.

『『Imesaṃ pana, cunda, dasannaṃ kusalānaṃ kammapathānaṃ samannāgamanahetu devā paññāyanti, manussā paññāyanti, yā vā panaññāpi kāci sugatiyo』』ti [sugati hotīti (syā.), sugati hoti (ka.)].

Evaṃ vutte cundo kammāraputto bhagavantaṃ etadavoca – 『『abhikkantaṃ, bhante…pe… upāsakaṃ maṃ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata』』nti. Dasamaṃ.

Jāṇussoṇisuttaṃ

舍離邪淫，遠離邪淫。對受母親守護、父親守護、兄弟守護、姊妹守護、親屬守護、族姓守護、法所守護，有夫主，有處罰，乃至以花鬘許配者，不與如是女人行淫。純陀，如是身有三種清凈。純陀，如何是語四種清凈？純陀，在此，某人舍離妄語，遠離妄語。無論在公堂、集會、親屬中、團體中、或王族中，被傳喚作證問道：'來，善男子，你知道什麼就說什麼。'他不知則說'不知道'，知道則說'知道'，不見則說'不見'，見到則說'見到'。如是不爲了自己、不爲了他人、不爲了些微利益而故意說妄語。舍離離間語，遠離離間語。不從這裡聽來告訴那裡以離間這些人，不從那裡聽來告訴這裡以離間那些人。如是調解分裂者，增進和合，喜歡和合，樂於和合，歡喜和合，說能造成和合的話。舍離粗惡語，遠離粗惡語。說溫和、悅耳、可愛、入心、優雅、眾人喜歡、眾人歡喜的話。舍離綺語，遠離綺語，合時說、真實說、有義說、法說、律說；說有價值、合時、有根據、有節制、有關利益的話。純陀，如是語有四種清凈。純陀，如何是意三種清凈？純陀，在此，某人是無貪者。對他人所有的財物資具不起貪慾——'啊，但願他人所有的成為我的。' 是無嗔恚心者，無邪惡意圖——'愿這些眾生無怨、無惱、無苦，保持快樂。' 是正見者，不持顛倒見解——'有佈施，有供養，有祭祀，有善惡業的果報，有此世，有他世，有母，有父，有化生眾生，世間有沙門、婆羅門正行、正道，以自己證知現證此世他世而宣說者。'純陀，如是意有三種清凈。純陀，這些就是十善業道。純陀，具足這十善業道者，即使清晨從床上起來觸控大地，他也是清凈的；即使不觸控大地，他也是清凈的。即使觸控新鮮的牛糞，他也是清凈的；即使不觸控新鮮的牛糞，他也是清凈的。即使觸控青草，他也是清凈的；即使不觸控青草，他也是清凈的。即使事奉火，他也是清凈的；即使不事奉火，他也是清凈的。即使合掌禮敬太陽，他也是清凈的；即使不合掌禮敬太陽，他也是清凈的。即使一日三次入水，他也是清凈的；即使不一日三次入水，他也是清凈的。這是什麼原因？純陀，這十善業道本身就是清凈的，也使人清凈。純陀，由於具足這十善業道，天神顯現，人類顯現，以及其他任何善趣顯現。" 如是說已，純陀鐵匠子對世尊說："殊勝，世尊...請世尊記持我從今日起終生歸依為優婆塞。"第十 11. 生漏婆羅門經

Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca –

『『Mayamassu, bho gotama, brāhmaṇā nāma. Dānāni dema, saddhāni karoma – 『idaṃ dānaṃ petānaṃ ñātisālohitānaṃ upakappatu, idaṃ dānaṃ petā ñātisālohitā paribhuñjantū』ti. Kacci taṃ, bho gotama, dānaṃ petānaṃ ñātisālohitānaṃ upakappati; kacci te petā ñātisālohitā taṃ dānaṃ paribhuñjantī』』ti? 『『Ṭhāne kho, brāhmaṇa, upakappati, no aṭṭhāne』』ti.

『『Katamaṃ pana, bho [katamañca pana bho (sī. pī.) katamaṃ (syā.)] gotama, ṭhānaṃ, katamaṃ aṭṭhāna』』nti? 『『Idha, brāhmaṇa, ekacco pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti, samphappalāpī hoti, abhijjhālu hoti, byāpannacitto hoti, micchādiṭṭhiko hoti. So kāyassa bhedā paraṃ maraṇā nirayaṃ upapajjati. Yo nerayikānaṃ sattānaṃ āhāro, tena so tattha yāpeti, tena so tattha tiṭṭhati. Idampi [idaṃ (syā.)] kho, brāhmaṇa, aṭṭhānaṃ yattha ṭhitassa taṃ dānaṃ na upakappati.

『『Idha pana, brāhmaṇa, ekacco pāṇātipātī…pe… micchādiṭṭhiko hoti. So kāyassa bhedā paraṃ maraṇā tiracchānayoniṃ upapajjati. Yo tiracchānayonikānaṃ sattānaṃ āhāro, tena so tattha yāpeti, tena so tattha tiṭṭhati. Idampi kho, brāhmaṇa, aṭṭhānaṃ yattha ṭhitassa taṃ dānaṃ na upakappati.

『『Idha pana, brāhmaṇa, ekacco pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhiko hoti. So kāyassa bhedā paraṃ maraṇā manussānaṃ sahabyataṃ upapajjati. Yo manussānaṃ āhāro, tena so tattha yāpeti, tena so tattha tiṭṭhati. Idampi kho, brāhmaṇa, aṭṭhānaṃ yattha ṭhitassa taṃ dānaṃ na upakappati.

『『Idha pana, brāhmaṇa, ekacco pāṇātipātā paṭivirato hoti…pe… sammādiṭṭhiko hoti. So kāyassa bhedā paraṃ maraṇā devānaṃ sahabyataṃ upapajjati. Yo devānaṃ āhāro, tena so tattha yāpeti, tena so tattha tiṭṭhati. Idampi, brāhmaṇa, aṭṭhānaṃ yattha ṭhitassa taṃ dānaṃ upakappati.

『『Idha pana, brāhmaṇa, ekacco pāṇātipātī hoti…pe… micchādiṭṭhiko hoti. So kāyassa bhedā paraṃ maraṇā pettivisayaṃ upapajjati. Yo pettivesayikānaṃ sattānaṃ āhāro, tena so tattha yāpeti, tena so tattha tiṭṭhati, yaṃ vā panassa ito anuppavecchanti mittāmaccā vā ñātisālohitā vā [mittā vā amaccā vā ñātī vā sālohitā vā (sī. pī.)], tena so tattha yāpeti, tena so tattha tiṭṭhati. Idaṃ kho, brāhmaṇa, ṭhānaṃ yattha ṭhitassa taṃ dānaṃ upakappatī』』ti.

『『Sace pana, bho gotama, so peto ñātisālohito taṃ ṭhānaṃ anupapanno hoti, ko taṃ dānaṃ paribhuñjatī』』ti? 『『Aññepissa, brāhmaṇa, petā ñātisālohitā taṃ ṭhānaṃ upapannā honti, te taṃ dānaṃ paribhuñjantī』』ti.

『『Sace pana, bho gotama, so ceva peto ñātisālohito taṃ ṭhānaṃ anupapanno hoti aññepissa ñātisālohitā petā taṃ ṭhānaṃ anupapannā honti, ko taṃ dānaṃ paribhuñjatī』』ti? 『『Aṭṭhānaṃ kho etaṃ, brāhmaṇa, anavakāso yaṃ taṃ ṭhānaṃ vivittaṃ assa iminā dīghena addhunā yadidaṃ petehi ñātisālohitehi. Api ca, brāhmaṇa, dāyakopi anipphalo』』ti.

『『Aṭṭhānepi bhavaṃ gotamo parikappaṃ vadatī』』ti? 『『Aṭṭhānepi kho ahaṃ, brāhmaṇa, parikappaṃ vadāmi. Idha, brāhmaṇa, ekacco pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti, samphappalāpī hoti, abhijjhālu hoti, byāpannacitto hoti, micchādiṭṭhiko hoti; so dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. So kāyassa bhedā paraṃ maraṇā hatthīnaṃ sahabyataṃ upapajjati. So tattha lābhī hoti annassa pānassa mālānānālaṅkārassa [mālāgandhavilepanassa nānālaṅkārassa (ka.)].

於是，生漏婆羅門來詣世尊處。來已，與世尊互相問候。寒暄敘舊已，坐於一旁。坐於一旁的生漏婆羅門對世尊如是說： "喬達摩先生，我們是所謂的婆羅門。我們佈施，做祭祀——'愿此佈施利益已逝的親族血親，愿已逝的親族血親受用此佈施。'喬達摩先生，那佈施是否利益已逝的親族血親？那些已逝的親族血親是否受用那佈施？""婆羅門，在適當處則有利益，在不適當處則無利益。" "喬達摩先生，什麼是適當處？什麼是不適當處？""婆羅門，在此，某人是殺生者，是偷盜者，是邪淫者，是妄語者，是離間語者，是粗惡語者，是綺語者，是貪慾者，是嗔恚心者，是邪見者。他身壞命終後生于地獄。他以地獄眾生的食物維生，以此而住。婆羅門，這是不適當處，處於此處者，那佈施不能利益。再者，婆羅門，某人是殺生者...乃至...是邪見者。他身壞命終後生于畜生道。他以畜生眾生的食物維生，以此而住。婆羅門，這也是不適當處，處於此處者，那佈施不能利益。再者，婆羅門，某人遠離殺生，遠離偷盜，遠離邪淫，遠離妄語，遠離離間語，遠離粗惡語，遠離綺語，是無貪者，是無嗔恚心者，是正見者。他身壞命終後生於人間。他以人類的食物維生，以此而住。婆羅門，這也是不適當處，處於此處者，那佈施不能利益。再者，婆羅門，某人遠離殺生...乃至...是正見者。他身壞命終後生于天界。他以天神的食物維生，以此而住。婆羅門，這也是不適當處，處於此處者，那佈施不能利益。再者，婆羅門，某人是殺生者...乃至...是邪見者。他身壞命終後生于餓鬼界。他以餓鬼界眾生的食物維生，以此而住，或由此世的親友、血親所施與的，以此而維生，以此而住。婆羅門，這是適當處，處於此處者，那佈施能利益。" "喬達摩先生，如果那已逝的親族血親沒有生於那處，誰受用那佈施？""婆羅門，其他已逝的親族血親生於那處者，他們受用那佈施。" "喬達摩先生，如果那已逝的親族血親沒有生於那處，其他已逝的親族血親也沒有生於那處，誰受用那佈施？""婆羅門，這是不可能、沒有機會的，即在這長久時間裡，那處會空無已逝的親族血親。而且，婆羅門，施主也不無果報。" "喬達摩先生是否也說在不適當處佈施有結果？""婆羅門，我也說在不適當處佈施有結果。在此，婆羅門，某人是殺生者，是偷盜者，是邪淫者，是妄語者，是離間語者，是粗惡語者，是綺語者，是貪慾者，是嗔恚心者，是邪見者；他佈施沙門或婆羅門食物、飲料、衣服、車乘、花鬘、香料、塗油、臥具、住處、燈明。他身壞命終後生于象的伴侶中。他在那裡得到食物、飲料、花鬘、各種裝飾。

『『Yaṃ kho, brāhmaṇa, idha pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhiko, tena so kāyassa bhedā paraṃ maraṇā hatthīnaṃ sahabyataṃ upapajjati. Yañca kho so dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ, tena so tattha lābhī hoti annassa pānassa mālānānālaṅkārassa.

『『Idha pana, brāhmaṇa, ekacco pāṇātipātī hoti…pe… micchādiṭṭhiko hoti. So dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. So kāyassa bhedā paraṃ maraṇā assānaṃ sahabyataṃ upapajjati…pe… gunnaṃ sahabyataṃ upapajjati…pe… kukkurānaṃ sahabyataṃ upapajjati [『『kukkurānaṃ sahabyataṃ upapajjatī』』ti ayaṃ vāro kesuci sīhaḷapotthakesu na dissatīti iṅgalisapotthake adholipi. taṃ dasavāragaṇanāya sameti]. So tattha lābhī hoti annassa pānassa mālānānālaṅkārassa.

『『Yaṃ kho, brāhmaṇa, idha pāṇātipātī…pe. … micchādiṭṭhiko, tena so kāyassa bhedā paraṃ maraṇā kukkurānaṃ sahabyataṃ upapajjati. Yañca kho so dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ, tena so tattha lābhī hoti annassa pānassa mālānānālaṅkārassa.

『『Idha pana, brāhmaṇa, ekacco pāṇātipātā paṭivirato hoti…pe… sammādiṭṭhiko hoti. So dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. So kāyassa bhedā paraṃ maraṇā manussānaṃ sahabyataṃ upapajjati. So tattha lābhī hoti mānusakānaṃ pañcannaṃ kāmaguṇānaṃ.

『『Yaṃ kho, brāhmaṇa, idha pāṇātipātā paṭivirato hoti…pe… sammādiṭṭhiko, tena so kāyassa bhedā paraṃ maraṇā manussānaṃ sahabyataṃ upapajjati. Yañca kho so dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ, tena so tattha lābhī hoti mānusakānaṃ pañcannaṃ kāmaguṇānaṃ.

『『Idha pana, brāhmaṇa , ekacco pāṇātipātā paṭivirato hoti…pe… sammādiṭṭhiko hoti. So dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. So kāyassa bhedā paraṃ maraṇā devānaṃ sahabyataṃ upapajjati. So tattha lābhī hoti dibbānaṃ pañcannaṃ kāmaguṇānaṃ.

『『Yaṃ kho, brāhmaṇa, idha pāṇātipātā paṭivirato hoti…pe… sammādiṭṭhiko, tena so kāyassa bhedā paraṃ maraṇā devānaṃ sahabyataṃ upapajjati. Yañca kho so dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ, tena so tattha lābhī hoti dibbānaṃ pañcannaṃ kāmaguṇānaṃ. Api ca, brāhmaṇa, dāyakopi anipphalo』』ti.

『『Acchariyaṃ, bho gotama, abbhutaṃ, bho gotama! Yāvañcidaṃ, bho gotama, alameva dānāni dātuṃ, alaṃ saddhāni kātuṃ, yatra hi nāma dāyakopi anipphalo』』ti. 『『Evametaṃ, brāhmaṇa [evametaṃ brāhmaṇa evametaṃ brāhmaṇa (sī. syā.)], dāyakopi hi, brāhmaṇa, anipphalo』』ti.

『『Abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata』』nti. Ekādasamaṃ.

"婆羅門，因為他在此是殺生者、偷盜者、邪淫者、妄語者、離間語者、粗惡語者、綺語者、貪慾者、嗔恚心者、邪見者，所以他身壞命終後生于象的伴侶中。因為他佈施沙門或婆羅門食物、飲料、衣服、車乘、花鬘、香料、塗油、臥具、住處、燈明，所以他在那裡得到食物、飲料、花鬘、各種裝飾。再者，婆羅門，某人是殺生者...乃至...是邪見者。他佈施沙門或婆羅門食物、飲料、衣服、車乘、花鬘、香料、塗油、臥具、住處、燈明。他身壞命終後生于馬的伴侶中...乃至...生於牛的伴侶中...乃至...生於狗的伴侶中。他在那裡得到食物、飲料、花鬘、各種裝飾。婆羅門，因為他在此是殺生者...乃至...是邪見者，所以他身壞命終後生于狗的伴侶中。因為他佈施沙門或婆羅門食物、飲料、衣服、車乘、花鬘、香料、塗油、臥具、住處、燈明，所以他在那裡得到食物、飲料、花鬘、各種裝飾。再者，婆羅門，某人遠離殺生...乃至...是正見者。他佈施沙門或婆羅門食物、飲料、衣服、車乘、花鬘、香料、塗油、臥具、住處、燈明。他身壞命終後生於人間。他在那裡得到人間五種欲樂。婆羅門，因為他在此遠離殺生...乃至...是正見者，所以他身壞命終後生於人間。因為他佈施沙門或婆羅門食物、飲料、衣服、車乘、花鬘、香料、塗油、臥具、住處、燈明，所以他在那裡得到人間五種欲樂。再者，婆羅門，某人遠離殺生...乃至...是正見者。他佈施沙門或婆羅門食物、飲料、衣服、車乘、花鬘、香料、塗油、臥具、住處、燈明。他身壞命終後生于天界。他在那裡得到天界五種欲樂。婆羅門，因為他在此遠離殺生...乃至...是正見者，所以他身壞命終後生于天界。因為他佈施沙門或婆羅門食物、飲料、衣服、車乘、花鬘、香料、塗油、臥具、住處、燈明，所以他在那裡得到天界五種欲樂。而且，婆羅門，施主也不無果報。" "喬達摩先生，真是稀有！喬達摩先生，真是未曾有！足以佈施，足以做祭祀，因為施主也不無果報。""婆羅門，正是如此，正是如此。婆羅門，施主確實不無果報。" "殊勝，喬達摩先生！殊勝，喬達摩先生！...請喬達摩先生記持我從今日起終生歸依為優婆塞。"第十一

Jāṇussoṇivaggo [yamakavaggo (ka.)] dutiyo.

第二品生漏品