4. Devadūtavaggo

1.Sabrahmakasuttaṃ

31. ‘‘Sabrahmakāni , bhikkhave, tāni kulāni yesaṃ puttānaṃ mātāpitaro ajjhāgāre pūjitā honti. Sapubbācariyakāni, bhikkhave, tāni kulāni yesaṃ puttānaṃ mātāpitaro ajjhāgāre pūjitā honti. Sāhuneyyāni , bhikkhave, tāni kulāni yesaṃ puttānaṃ mātāpitaro ajjhāgāre pūjitā honti. ‘Brahmā’ti, bhikkhave, mātāpitūnaṃ etaṃ adhivacanaṃ. ‘Pubbācariyā’ti, bhikkhave, mātāpitūnaṃ etaṃ adhivacanaṃ. ‘Āhuneyyā’ti , bhikkhave, mātāpitūnaṃ etaṃ adhivacanaṃ. Taṃ kissa hetu? Bahukārā, bhikkhave, mātāpitaro puttānaṃ, āpādakā posakā, imassa lokassa dassetāroti.

‘‘Brahmāti mātāpitaro, pubbācariyāti vuccare;

Āhuneyyā ca puttānaṃ, pajāya anukampakā.

‘‘Tasmā hi ne namasseyya, sakkareyya ca paṇḍito;

Annena atha pānena, vatthena sayanena ca;

Ucchādanena nhāpanena [nahāpanena (sī.)], pādānaṃ dhovanena ca.

‘‘Tāya naṃ pāricariyāya, mātāpitūsu paṇḍitā;

Idheva [idha ceva (sī.)] naṃ pasaṃsanti, pecca sagge pamodatī’’ti [sagge ca modatīti (sī.) itivu. 106 itivuttake]. paṭhamaṃ;

2. Ānandasuttaṃ

32. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca –

‘‘Siyā nu kho, bhante, bhikkhuno tathārūpo samādhipaṭilābho yathā imasmiñca saviññāṇake kāye ahaṅkāramamaṅkāramānānusayā nāssu, bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā nāssu; yañca cetovimuttiṃ paññāvimuttiṃ upasampajja viharato ahaṅkāramamaṅkāramānānusayā na honti tañca cetovimuttiṃ paññāvimuttiṃ upasampajja vihareyyā’’ti? ‘‘Siyā, ānanda, bhikkhuno tathārūpo samādhipaṭilābho yathā imasmiñca saviññāṇake kāye ahaṅkāramamaṅkāramānānusayā nāssu, bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā nāssu; yañca cetovimuttiṃ paññāvimuttiṃ upasampajja viharato ahaṅkāramamaṅkāramānānusayā na honti tañca cetovimuttiṃ paññāvimuttiṃ upasampajja vihareyyā’’ti.

‘‘Yathā kathaṃ pana, bhante, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā imasmiñca saviññāṇake kāye ahaṅkāramamaṅkāramānānusayā nāssu, bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā nāssu; yañca cetovimuttiṃ paññāvimuttiṃ upasampajja viharato ahaṅkāramamaṅkāramānānusayā na honti tañca cetovimuttiṃ paññāvimuttiṃ upasampajja vihareyyā’’ti?

‘‘Idhānanda , bhikkhuno evaṃ hoti – ‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbāna’nti. Evaṃ kho, ānanda, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā imasmiñca saviññāṇake kāye ahaṅkāramamaṅkāramānānusayā nāssu, bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā nāssu; yañca cetovimuttiṃ paññāvimuttiṃ upasampajja viharato ahaṅkāramamaṅkāramānānusayā na honti tañca cetovimuttiṃ paññāvimuttiṃ upasampajja vihareyyā’’ti.

‘‘Idañca pana metaṃ, ānanda, sandhāya bhāsitaṃ pārāyane puṇṇakapañhe –

‘‘Saṅkhāya lokasmiṃ paroparāni [parovarāni (sī. pī.) su. ni. 1054; cūḷani. puṇṇakamāṇavapucchā 73],

Yassiñjitaṃ natthi kuhiñci loke;

Santo vidhūmo anīgho [anigho (sī. syā. kaṃ. pī.), anagho (?)] nirāso,

Atāri so jātijaranti brūmī’’ti. dutiyaṃ;

3. Sāriputtasuttaṃ



4. 天使品
1. 有梵天经
"诸比丘,那些家庭中,儿女在家中尊敬父母,就如同有梵天在其中。诸比丘,那些家庭中,儿女在家中尊敬父母,就如同有最初的导师在其中。诸比丘,那些家庭中,儿女在家中尊敬父母,就如同有值得供养的人在其中。诸比丘,'梵天'是父母的代名词。诸比丘,'最初的导师'是父母的代名词。诸比丘,'值得供养的人'是父母的代名词。这是什么原因呢?诸比丘,父母对子女有大恩,是养育者,是抚育者,是这个世界的展示者。
"父母如梵天,被称为最初导师;
值得子女供养,怜悯众生者。
"因此智者应当,礼敬并尊重;
以食物和饮料,衣服和卧具;
以涂油和沐浴,以及洗足等。
"智者以此服侍,孝敬于父母;
现世受人赞叹,来世生天欢喜。"
第一经完。
2. 阿难经
这时,尊者阿难来到世尊所在之处。来到后,向世尊礼拜,然后坐在一旁。坐在一旁的尊者阿难对世尊如是说:
"尊者,比丘是否可能获得这样的禅定:在这有识别的身体中没有我执、我所执、我慢随眠,对外部的一切相也没有我执、我所执、我慢随眠;并且能够证得和安住于那种没有我执、我所执、我慢随眠的心解脱、慧解脱?"
"阿难,比丘确实可能获得这样的禅定:在这有识别的身体中没有我执、我所执、我慢随眠,对外部的一切相也没有我执、我所执、我慢随眠;并且能够证得和安住于那种没有我执、我所执、我慢随眠的心解脱、慧解脱。"
"但是,尊者,比丘如何才能获得这样的禅定:在这有识别的身体中没有我执、我所执、我慢随眠,对外部的一切相也没有我执、我所执、我慢随眠;并且能够证得和安住于那种没有我执、我所执、我慢随眠的心解脱、慧解脱?"
"阿难,在这里,比丘如是思维:'这是寂静的,这是殊胜的,即一切行的止息,一切依著的舍离,爱尽、离欲、灭、涅槃。'阿难,这样比丘就可能获得这样的禅定:在这有识别的身体中没有我执、我所执、我慢随眠,对外部的一切相也没有我执、我所执、我慢随眠;并且能够证得和安住于那种没有我执、我所执、我慢随眠的心解脱、慧解脱。"
"阿难,关于这一点,我在《彼岸道品》中弹卡的问题中曾说过:
'在世间衡量高低,
无论何处皆无动;
寂静无烟无忧虑,
超越生老我说他。'"
第二经完。
3. 舍利弗经

33. Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ sāriputtaṃ bhagavā etadavoca – ‘‘saṃkhittenapi kho ahaṃ, sāriputta, dhammaṃ deseyyaṃ; vitthārenapi kho ahaṃ, sāriputta, dhammaṃ deseyyaṃ; saṃkhittavitthārenapi kho ahaṃ, sāriputta, dhammaṃ deseyyaṃ; aññātāro ca dullabhā’’ti. ‘‘Etassa, bhagavā, kālo, etassa, sugata, kālo yaṃ bhagavā saṃkhittenapi dhammaṃ deseyya, vitthārenapi dhammaṃ deseyya, saṃkhittavitthārenapi dhammaṃ deseyya. Bhavissanti dhammassa aññātāro’’ti.

‘‘Tasmātiha, sāriputta, evaṃ sikkhitabbaṃ – ‘imasmiñca saviññāṇake kāye ahaṅkāramamaṅkāramānānusayā na bhavissanti, bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na bhavissanti, yañca cetovimuttiṃ paññāvimuttiṃ upasampajja viharato ahaṅkāramamaṅkāramānānusayā na honti tañca cetovimuttiṃ paññāvimuttiṃ upasampajja viharissāmā’ti. Evañhi kho, sāriputta, sikkhitabbaṃ.

‘‘Yato ca kho, sāriputta, bhikkhuno imasmiñca saviññāṇake kāye ahaṅkāramamaṅkāramānānusayā na honti, bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na honti, yañca cetovimuttiṃ paññāvimuttiṃ upasampajja viharato ahaṅkāramamaṅkāramānānusayā na honti tañca cetovimuttiṃ paññāvimuttiṃ upasampajja viharati; ayaṃ vuccati, sāriputta – ‘bhikkhu acchecchi [acchejji (syā. kaṃ. ka.)] taṇhaṃ, vivattayi [vāvattayi (sī. pī.)] saṃyojanaṃ, sammā mānābhisamayā antamakāsi dukkhassa’. Idañca pana metaṃ, sāriputta, sandhāya bhāsitaṃ pārāyane [pārāyaṇe (sī.)] udayapañhe –

‘‘Pahānaṃ kāmasaññānaṃ, domanassāna cūbhayaṃ;

Thinassa ca panūdanaṃ, kukkuccānaṃ nivāraṇaṃ.

‘‘Upekkhāsatisaṃsuddhaṃ , dhammatakkapurejavaṃ;

Aññāvimokkhaṃ pabrūmi, avijjāya pabhedana’’nti [su. ni. 1112; cūḷani. udayamāṇavapucchā 131]. tatiyaṃ;

4. Nidānasuttaṃ

34. ‘‘Tīṇimāni, bhikkhave, nidānāni kammānaṃ samudayāya. Katamāni tīṇi? Lobho nidānaṃ kammānaṃ samudayāya, doso nidānaṃ kammānaṃ samudayāya, moho nidānaṃ kammānaṃ samudayāya.

‘‘Yaṃ, bhikkhave, lobhapakataṃ kammaṃ lobhajaṃ lobhanidānaṃ lobhasamudayaṃ, yatthassa attabhāvo nibbattati tattha taṃ kammaṃ vipaccati. Yattha taṃ kammaṃ vipaccati tattha tassa kammassa vipākaṃ paṭisaṃvedeti, diṭṭhe vā dhamme upapajja vā [upapajje vā (sī. syā. kaṃ.) upapajjitvāti ma. ni. 

33. 这时,尊者舍利弗来到世尊所在之处。来到后,向世尊礼拜,然后坐在一旁。世尊对坐在一旁的尊者舍利弗如是说:"舍利弗,我可以简略地说法,我也可以详细地说法,我还可以简略详细地说法;但是能够理解的人很难得到。"
"世尊,现在正是时候,善逝,现在正是时候,请世尊简略地说法,详细地说法,简略详细地说法。将会有人能够理解法的。"
"因此,舍利弗,你们应当如此学习:'在这有识别的身体中我们将没有我执、我所执、我慢随眠,对外部的一切相我们也将没有我执、我所执、我慢随眠;并且我们将证得和安住于那种没有我执、我所执、我慢随眠的心解脱、慧解脱。'舍利弗,你们应当如此学习。
"舍利弗,当比丘在这有识别的身体中没有我执、我所执、我慢随眠,对外部的一切相也没有我执、我所执、我慢随眠;并且证得和安住于那种没有我执、我所执、我慢随眠的心解脱、慧解脱时;舍利弗,这被称为'比丘已经切断了渴爱,解开了结缚,通过正确地了知我慢而到达了苦的尽头'。舍利弗,关于这一点,我在《彼岸道品》中优陀耶的问题中曾说过:
'断除欲想与忧恼,
驱除昏沉防掉举,
舍念清净法先行,
我说智解破无明。'"
第三经完。
4. 因缘经
34. "诸比丘,有三种因缘导致业的生起。是哪三种?贪欲是导致业生起的因缘,嗔恨是导致业生起的因缘,愚痴是导致业生起的因缘。
"诸比丘,由贪欲所造的业,源于贪欲,以贪欲为因,由贪欲而生起,在他投生的地方,那业就会成熟。业在哪里成熟,他就在那里经受那业的果报,或在现世,或在来世,

3.303 pāḷiyā saṃvaṇṇanā] apare vā [aparāpare vā (ka.)] pariyāye.

‘‘Yaṃ , bhikkhave, dosapakataṃ kammaṃ dosajaṃ dosanidānaṃ dosasamudayaṃ, yatthassa attabhāvo nibbattati tattha taṃ kammaṃ vipaccati. Yattha taṃ kammaṃ vipaccati tattha tassa kammassa vipākaṃ paṭisaṃvedeti, diṭṭhe vā dhamme upapajja vā apare vā pariyāye.

‘‘Yaṃ, bhikkhave, mohapakataṃ kammaṃ mohajaṃ mohanidānaṃ mohasamudayaṃ, yatthassa attabhāvo nibbattati tattha taṃ kammaṃ vipaccati. Yattha taṃ kammaṃ vipaccati tattha tassa kammassa vipākaṃ paṭisaṃvedeti, diṭṭhe vā dhamme upapajja vā apare vā pariyāye.

‘‘Seyyathāpi, bhikkhave, bījāni akhaṇḍāni apūtīni avātātapahatāni sārādāni sukhasayitāni sukhette suparikammakatāya bhūmiyā nikkhittāni. Devo ca sammādhāraṃ anuppaveccheyya. Evassu tāni, bhikkhave, bījāni vuddhiṃ viruḷhiṃ vepullaṃ āpajjeyyuṃ. Evamevaṃ kho, bhikkhave, yaṃ lobhapakataṃ kammaṃ lobhajaṃ lobhanidānaṃ lobhasamudayaṃ, yatthassa attabhāvo nibbattati tattha taṃ kammaṃ vipaccati. Yattha taṃ kammaṃ vipaccati tattha tassa kammassa vipākaṃ paṭisaṃvedeti, diṭṭhe vā dhamme upapajja vā apare vā pariyāye.

‘‘Yaṃ dosapakataṃ kammaṃ…pe… yaṃ mohapakataṃ kammaṃ mohajaṃ mohanidānaṃ mohasamudayaṃ, yatthassa attabhāvo nibbattati tattha taṃ kammaṃ vipaccati. Yattha taṃ kammaṃ vipaccati tattha tassa kammassa vipākaṃ paṭisaṃvedeti, diṭṭhe vā dhamme upapajja vā apare vā pariyāye. Imāni kho, bhikkhave, tīṇi nidānāni kammānaṃ samudayāya.

‘‘Tīṇimāni, bhikkhave, nidānāni kammānaṃ samudayāya. Katamāni tīṇi? Alobho nidānaṃ kammānaṃ samudayāya, adoso nidānaṃ kammānaṃ samudayāya, amoho nidānaṃ kammānaṃ samudayāya.

‘‘Yaṃ, bhikkhave, alobhapakataṃ kammaṃ alobhajaṃ alobhanidānaṃ alobhasamudayaṃ, lobhe vigate evaṃ taṃ kammaṃ pahīnaṃ hoti ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṅkataṃ āyatiṃ anuppādadhammaṃ.

‘‘Yaṃ, bhikkhave, adosapakataṃ kammaṃ adosajaṃ adosanidānaṃ adosasamudayaṃ, dose vigate evaṃ taṃ kammaṃ pahīnaṃ hoti ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṅkataṃ āyatiṃ anuppādadhammaṃ.

‘‘Yaṃ , bhikkhave, amohapakataṃ kammaṃ amohajaṃ amohanidānaṃ amohasamudayaṃ, mohe vigate evaṃ taṃ kammaṃ pahīnaṃ hoti ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṅkataṃ āyatiṃ anuppādadhammaṃ.

‘‘Seyyathāpi , bhikkhave, bījāni akhaṇḍāni apūtīni avātātapahatāni sārādāni sukhasayitāni. Tāni puriso agginā ḍaheyya. Agginā ḍahitvā masiṃ kareyya. Masiṃ karitvā mahāvāte vā ophuṇeyya [opuneyya (sī. pī.)] nadiyā vā sīghasotāya pavāheyya. Evassu tāni, bhikkhave, bījāni ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni [anabhāvakatāni (sī. pī.)] āyatiṃ anuppādadhammāni. Evamevaṃ kho, bhikkhave, yaṃ alobhapakataṃ kammaṃ alobhajaṃ alobhanidānaṃ alobhasamudayaṃ, lobhe vigate evaṃ taṃ kammaṃ pahīnaṃ hoti ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṅkataṃ āyatiṃ anuppādadhammaṃ.

‘‘Yaṃ adosapakataṃ kammaṃ…pe… yaṃ amohapakataṃ kammaṃ amohajaṃ amohanidānaṃ amohasamudayaṃ, mohe vigate evaṃ taṃ kammaṃ pahīnaṃ hoti…pe… āyatiṃ anuppādadhammaṃ. Imāni kho, bhikkhave, tīṇi nidānāni kammānaṃ samudayāyā’’ti.

‘‘Lobhajaṃ dosajañceva [dosajaṃ kammaṃ (ka.)], mohajañcāpaviddasu;

Yaṃ tena pakataṃ kammaṃ, appaṃ vā yadi vā bahuṃ;

Idheva taṃ vedaniyaṃ, vatthu aññaṃ na vijjati.

‘‘Tasmā lobhañca dosañca, mohajañcāpi viddasu;

Vijjaṃ uppādayaṃ bhikkhu, sabbā duggatiyo jahe’’ti. catutthaṃ;

5. Hatthakasuttaṃ



或在其他时候。
"诸比丘,由嗔恨所造的业,源于嗔恨,以嗔恨为因,由嗔恨而生起,在他投生的地方,那业就会成熟。业在哪里成熟,他就在那里经受那业的果报,或在现世,或在来世,或在其他时候。
"诸比丘,由愚痴所造的业,源于愚痴,以愚痴为因,由愚痴而生起,在他投生的地方,那业就会成熟。业在哪里成熟,他就在那里经受那业的果报,或在现世,或在来世,或在其他时候。
"诸比丘,就像完整、未腐烂、未被风吹日晒损坏的种子,有生命力,安置在良好耕作的肥沃土地上。如果天降适量雨水,诸比丘,这些种子就会生长、发育、茂盛。同样地,诸比丘,由贪欲所造的业,源于贪欲,以贪欲为因,由贪欲而生起,在他投生的地方,那业就会成熟。业在哪里成熟,他就在那里经受那业的果报,或在现世,或在来世,或在其他时候。
"由嗔恨所造的业⋯⋯由愚痴所造的业,源于愚痴,以愚痴为因,由愚痴而生起,在他投生的地方,那业就会成熟。业在哪里成熟,他就在那里经受那业的果报,或在现世,或在来世,或在其他时候。诸比丘,这就是导致业生起的三种因缘。
"诸比丘,有三种因缘导致业的生起。是哪三种?无贪是导致业生起的因缘,无嗔是导致业生起的因缘,无痴是导致业生起的因缘。
"诸比丘,由无贪所造的业,源于无贪,以无贪为因,由无贪而生起,当贪欲消失时,那业就被断除,根被切断,如同砍倒的棕榈树,成为非有,未来不再生起。
"诸比丘,由无嗔所造的业,源于无嗔,以无嗔为因,由无嗔而生起,当嗔恨消失时,那业就被断除,根被切断,如同砍倒的棕榈树,成为非有,未来不再生起。
"诸比丘,由无痴所造的业,源于无痴,以无痴为因,由无痴而生起,当愚痴消失时,那业就被断除,根被切断,如同砍倒的棕榈树,成为非有,未来不再生起。
"诸比丘,就像完整、未腐烂、未被风吹日晒损坏的种子,有生命力。有人把它们烧掉,烧成灰烬,然后把灰撒在强风中,或投入急流的河中。这样,诸比丘,这些种子就会被根除,如同砍倒的棕榈树,成为非有,未来不再生长。同样地,诸比丘,由无贪所造的业,源于无贪,以无贪为因,由无贪而生起,当贪欲消失时,那业就被断除,根被切断,如同砍倒的棕榈树,成为非有,未来不再生起。
"由无嗔所造的业⋯⋯由无痴所造的业,源于无痴,以无痴为因,由无痴而生起,当愚痴消失时,那业就被断除⋯⋯未来不再生起。诸比丘,这就是导致业生起的三种因缘。"
"贪生嗔生及,痴生不智者;
所造作之业,或少或是多;
此处必受报,别处不可得。
"是故贪与嗔,及痴智者知;
比丘生明智,舍离诸恶趣。"
第四经完。
5. 诃谛卡经

35. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā āḷaviyaṃ viharati gomagge siṃsapāvane paṇṇasanthare. Atha kho hatthako āḷavako jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno addasa bhagavantaṃ gomagge siṃsapāvane paṇṇasanthare nisinnaṃ. Disvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho hatthako āḷavako bhagavantaṃ etadavoca – ‘‘kacci, bhante, bhagavā sukhamasayitthā’’ti? ‘‘Evaṃ , kumāra, sukhamasayitthaṃ. Ye ca pana loke sukhaṃ senti, ahaṃ tesaṃ aññataro’’ti.

‘‘Sītā, bhante, hemantikā ratti, antaraṭṭhako himapātasamayo, kharā gokaṇṭakahatā bhūmi, tanuko paṇṇasantharo, viraḷāni rukkhassa pattāni, sītāni kāsāyāni vatthāni, sīto ca verambho vāto vāyati. Atha ca pana bhagavā evamāha – ‘evaṃ, kumāra, sukhamasayitthaṃ. Ye ca pana loke sukhaṃ senti, ahaṃ tesaṃ aññataro’’’ti.

‘‘Tena hi, kumāra, taññevettha paṭipucchissāmi. Yathā te khameyya tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, kumāra, idhassa gahapatissa vā gahapatiputtassa vā kūṭāgāraṃ ullittāvalittaṃ nivātaṃ phusitaggaḷaṃ pihitavātapānaṃ. Tatrassa pallaṅko gonakatthato paṭikatthato paṭalikatthato kadalimigapavarapaccattharaṇo [kādalimigapavarapaccattharaṇo (sī.)] sauttaracchado ubhato lohitakūpadhāno; telappadīpo cettha jhāyeyya [jāleyya (ka.)]; catasso ca [tasseva (ka.)] pajāpatiyo manāpāmanāpena paccupaṭṭhitā assu. Taṃ kiṃ maññasi, kumāra, sukhaṃ vā so sayeyya no vā? Kathaṃ vā te ettha hotī’’ti? ‘‘Sukhaṃ so, bhante, sayeyya. Ye ca pana loke sukhaṃ senti, so tesaṃ aññataro’’ti.

‘‘Taṃ kiṃ maññasi, kumāra, api nu tassa gahapatissa vā gahapatiputtassa vā uppajjeyyuṃ rāgajā pariḷāhā kāyikā vā cetasikā vā yehi so rāgajehi pariḷāhehi pariḍayhamāno dukkhaṃ sayeyyā’’ti? ‘‘Evaṃ, bhante’’ti.

‘‘Yehi kho so, kumāra, gahapati vā gahapatiputto vā rāgajehi pariḷāhehi pariḍayhamāno dukkhaṃ sayeyya, so rāgo tathāgatassa pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo. Tasmāhaṃ sukhamasayitthaṃ.

‘‘Taṃ kiṃ maññasi, kumāra, api nu tassa gahapatissa vā gahapatiputtassa vā uppajjeyyuṃ dosajā pariḷāhā…pe… mohajā pariḷāhā kāyikā vā cetasikā vā yehi so mohajehi pariḷāhehi pariḍayhamāno dukkhaṃ sayeyyā’’ti? ‘‘Evaṃ, bhante’’ti.

‘‘Ye hi kho so, kumāra, gahapati vā gahapatiputto vā mohajehi pariḷāhehi pariḍayhamāno dukkhaṃ sayeyya, so moho tathāgatassa pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo. Tasmāhaṃ sukhamasayittha’’nti.

[cūḷava. 305; saṃ. ni. 1.242] ‘‘Sabbadā ve sukhaṃ seti, brāhmaṇo parinibbuto;

Yo na limpati [lippati (sī. syā. kaṃ. ka.)] kāmesu, sītibhūto nirūpadhi.

‘‘Sabbā āsattiyo chetvā, vineyya hadaye daraṃ;

Upasanto sukhaṃ seti, santiṃ pappuyya cetaso’’ti. pañcamaṃ;

6. Devadūtasuttaṃ

36. ‘‘Tīṇimāni , bhikkhave, devadūtāni. Katamāni tīṇi? Idha, bhikkhave, ekacco kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati. So kāyena duccaritaṃ caritvā, vācāya duccaritaṃ caritvā, manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Tamenaṃ, bhikkhave, nirayapālā nānābāhāsu gahetvā yamassa rañño dassenti – ‘ayaṃ, deva, puriso amatteyyo apetteyyo asāmañño abrahmañño, na kule jeṭṭhāpacāyī. Imassa devo daṇḍaṃ paṇetū’’’ti.

‘‘Tamenaṃ, bhikkhave, yamo rājā paṭhamaṃ devadūtaṃ samanuyuñjati samanugāhati samanubhāsati – ‘ambho, purisa, na tvaṃ addasa manussesu paṭhamaṃ devadūtaṃ pātubhūta’nti? So evamāha – ‘nāddasaṃ, bhante’’’ti.

‘‘Tamenaṃ, bhikkhave, yamo rājā evamāha – ‘ambho purisa, na tvaṃ addasa manussesu itthiṃ vā purisaṃ vā āsītikaṃ vā nāvutikaṃ vā vassasatikaṃ vā [passa ma. ni. 3.263] jātiyā jiṇṇaṃ gopānasivaṅkaṃ bhoggaṃ daṇḍaparāyaṇaṃ [daṇḍaparāyanaṃ (syā. kaṃ. pī.)] pavedhamānaṃ gacchantaṃ āturaṃ gatayobbanaṃ khaṇḍadantaṃ palitakesaṃ vilūnaṃ khallitasiraṃ [khalitaṃ siro (sī. pī.), khalitasiraṃ (syā. kaṃ.) ma. ni. 

35. 如是我闻。一时,世尊住在阿拉维(Āḷavī)的牛道边尸舍婆林(Siṃsapā)的树叶铺上。这时,阿拉维的诃谛卡(Hatthaka)在散步时看见世尊坐在牛道边尸舍婆林的树叶铺上。看见后,他走近世尊。走近后,向世尊礼拜,然后坐在一旁。坐在一旁的阿拉维的诃谛卡对世尊如是说:"尊者,世尊睡得舒服吗?"
"是的,年轻人,我睡得很舒服。在这世上睡得舒服的人中,我是其中之一。"
"尊者,冬季的夜晚寒冷,八日之间是降雪的时节,地面坚硬,被牛蹄踩踏,树叶铺薄,树叶稀疏,袈裟冰冷,寒风凛冽。然而世尊却说:'是的,年轻人,我睡得很舒服。在这世上睡得舒服的人中,我是其中之一。'"
"那么,年轻人,我反问你,你可以随意回答。你怎么看,如果有一个家主或家主之子,有一座涂抹光滑、防风、门闩牢固、窗户紧闭的楼房。里面有一张床,铺着长毛毯、白毛毯、花纹毯,上面覆盖着鹿皮,两端有红色枕头;有一盏油灯在燃烧;他的四个妻子以令人愉悦的方式服侍他。你怎么看,年轻人,他会睡得舒服吗?你怎么想?"
"尊者,他会睡得很舒服。在这世上睡得舒服的人中,他是其中之一。"
"你怎么看,年轻人,那个家主或家主之子会不会产生由贪欲引起的身心烦恼,使他因这些贪欲引起的烦恼而痛苦地睡眠?"
"是的,尊者。"
"年轻人,那个家主或家主之子因贪欲引起的烦恼而痛苦地睡眠,而如来已经断除了那贪欲,根已被切断,如同砍倒的棕榈树,成为非有,未来不再生起。因此我睡得舒服。
"你怎么看,年轻人,那个家主或家主之子会不会产生由嗔恨引起的烦恼⋯⋯由愚痴引起的身心烦恼,使他因这些愚痴引起的烦恼而痛苦地睡眠?"
"是的,尊者。"
"年轻人,那个家主或家主之子因愚痴引起的烦恼而痛苦地睡眠,而如来已经断除了那愚痴,根已被切断,如同砍倒的棕榈树,成为非有,未来不再生起。因此我睡得舒服。"
"婆罗门常安眠,已达涅槃者;
不染着诸欲,清凉无依著。
"断尽诸执着,除去心中忧;
寂静得安眠,心得究竟安。"
第五经完。
6. 天使经
36. "诸比丘,有三种天使。是哪三种?在此,诸比丘,有人身行恶行,语行恶行,意行恶行。他身行恶行,语行恶行,意行恶行后,身坏命终,生于恶趣、堕处、地狱。诸比丘,狱卒们抓住他的手臂,带到阎魔王面前,说:'大王,这个人不孝顺父母,不尊敬沙门婆罗门,不敬重家族长者。请大王惩罚他。'
"诸比丘,阎魔王首先询问、追究、责问他关于第一天使:'喂,你没有看见人间出现第一天使吗?'他回答说:'尊者,我没有看见。'
"诸比丘,阎魔王对他说:'喂,你没有看见人间有八十岁、九十岁或百岁的老年男女,因年老而弯腰驼背,拄着拐杖颤颤巍巍地行走,衰老、失去青春、牙齿脱落、头发灰白、稀疏、秃顶、

3.263] valitaṃ tilakāhatagatta’nti? So evamāha – ‘addasaṃ, bhante’’’ti.

‘‘Tamenaṃ , bhikkhave, yamo rājā evamāha – ‘ambho, purisa, tassa te viññussa sato mahallakassa na etadahosi – ahampi khomhi jarādhammo jaraṃ anatīto, handāhaṃ kalyāṇaṃ karomi, kāyena vācāya manasā’ti? So evamāha – ‘nāsakkhissaṃ, bhante. Pamādassaṃ, bhante’’’ti.

‘‘Tamenaṃ, bhikkhave, yamo rājā evamāha – ‘ambho, purisa, pamādatāya [pamādavatāya (sī. syā. kaṃ. pī.) ma. ni. 

皮肤皱纹、身体长满斑点吗?'他回答说:'尊者,我看见了。'
"诸比丘,阎魔王对他说:'喂,你是一个有理智的成年人,难道没有想到:"我也会老,无法逃避衰老,我应该身语意行善"吗?'他回答说:'尊者,我做不到。尊者,我疏忽了。'
"诸比丘,阎魔王对他说:'喂,由于疏忽,
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3.262] na kalyāṇamakāsi kāyena vācāya manasā. Taggha tvaṃ [taṃ (ka.)], ambho purisa, tathā karissanti yathā taṃ [te (ka.)] pamattaṃ. Taṃ kho pana te etaṃ [taṃ kho panetaṃ (sī. syā. kaṃ. pī.)] pāpakammaṃ [pāpaṃ kammaṃ (sī.)] neva mātarā kataṃ, na pitarā kataṃ, na bhātarā kataṃ, na bhaginiyā kataṃ, na mittāmaccehi kataṃ, na ñātisālohitehi kataṃ, na devatāhi kataṃ , na samaṇabrāhmaṇehi kataṃ; atha kho tayāvetaṃ pāpakammaṃ kataṃ, tvaññevetassa vipākaṃ paṭisaṃvedissasī’’’ti.

‘‘Tamenaṃ, bhikkhave, yamo rājā paṭhamaṃ devadūtaṃ samanuyuñjitvā samanugāhitvā samanubhāsitvā, dutiyaṃ devadūtaṃ samanuyuñjati samanugāhati samanubhāsati – ‘ambho purisa, na tvaṃ addasa manussesu dutiyaṃ devadūtaṃ pātubhūta’nti? So evamāha – ‘nāddasaṃ, bhante’ti. ‘‘Tamenaṃ, bhikkhave, yamo rājā evamāha – ‘ambho purisa, na tvaṃ addasa manussesu itthiṃ vā purisaṃ vā ābādhikaṃ dukkhitaṃ bāḷhagilānaṃ, sake muttakarīse palipannaṃ semānaṃ, aññehi vuṭṭhāpiyamānaṃ, aññehi saṃvesiyamāna’nti? So evamāha – ‘addasaṃ, bhante’’’ti.

‘‘Tamenaṃ, bhikkhave, yamo rājā evamāha – ‘ambho purisa, tassa te viññussa sato mahallakassa na etadahosi – ahampi khomhi byādhidhammo byādhiṃ anatīto, handāhaṃ kalyāṇaṃ karomi kāyena vācāya manasā’ti? So evamāha – ‘nāsakkhissaṃ, bhante. Pamādassaṃ, bhante’’’ti.

‘‘Tamenaṃ, bhikkhave, yamo rājā evamāha – ‘ambho purisa , pamādatāya na kalyāṇamakāsi kāyena vācāya manasā. Taggha tvaṃ, ambho purisa, tathā karissanti yathā taṃ pamattaṃ. Taṃ kho pana te etaṃ pāpakammaṃ neva mātarā kataṃ, na pitarā kataṃ, na bhātarā kataṃ, na bhaginiyā kataṃ, na mittāmaccehi kataṃ, na ñātisālohitehi kataṃ, na devatāhi kataṃ, na samaṇabrāhmaṇehi kataṃ; atha kho tayāvetaṃ pāpakammaṃ kataṃ. Tvaññevetassa vipākaṃ paṭisaṃvedissasī’’’ti.

‘‘Tamenaṃ, bhikkhave, yamo rājā dutiyaṃ devadūtaṃ samanuyuñjitvā samanugāhitvā samanubhāsitvā, tatiyaṃ devadūtaṃ samanuyuñjati samanugāhati samanubhāsati – ‘ambho purisa, na tvaṃ addasa manussesu tatiyaṃ devadūtaṃ pātubhūta’nti? So evamāha – ‘nāddasaṃ, bhante’’’ti.

‘‘Tamenaṃ, bhikkhave, yamo rājā evamāha – ‘ambho purisa, na tvaṃ addasa manussesu itthiṃ vā purisaṃ vā ekāhamataṃ vā dvīhamataṃ vā tīhamataṃ vā uddhumātakaṃ vinīlakaṃ vipubbakajāta’nti? So evamāha – ‘addasaṃ, bhante’’’ti.

‘‘Tamenaṃ, bhikkhave, yamo rājā evamāha – ‘ambho purisa, tassa te viññussa sato mahallakassa na etadahosi – ahampi khomhi maraṇadhammo maraṇaṃ anatīto, handāhaṃ kalyāṇaṃ karomi kāyena vācāya manasā’ti? So evamāha – ‘nāsakkhissaṃ, bhante. Pamādassaṃ, bhante’’’ti.

‘‘Tamenaṃ, bhikkhave, yamo rājā evamāha – ‘ambho purisa, pamādatāya na kalyāṇamakāsi kāyena vācāya manasā. Taggha tvaṃ, ambho purisa, tathā karissanti yathā taṃ pamattaṃ. Taṃ kho pana te etaṃ pāpakammaṃ neva mātarā kataṃ, na pitarā kataṃ, na bhātarā kataṃ, na bhaginiyā kataṃ, na mittāmaccehi kataṃ, na ñātisālohitehi kataṃ, na devatāhi kataṃ, na samaṇabrāhmaṇehi kataṃ; atha kho tayāvetaṃ pāpakammaṃ kataṃ. Tvaññevetassa vipākaṃ paṭisaṃvedissasī’’’ti.

‘‘Tamenaṃ, bhikkhave, yamo rājā tatiyaṃ devadūtaṃ samanuyuñjitvā samanugāhitvā samanubhāsitvā tuṇhī hoti. Tamenaṃ , bhikkhave, nirayapālā pañcavidhabandhanaṃ nāma kāraṇaṃ karonti. Tattaṃ ayokhilaṃ hatthe gamenti. Tattaṃ ayokhilaṃ dutiyasmiṃ hatthe gamenti. Tattaṃ ayokhilaṃ pāde gamenti. Tattaṃ ayokhilaṃ dutiyasmiṃ pāde gamenti. Tattaṃ ayokhilaṃ majjhe urasmiṃ gamenti. So tattha dukkhā tibbā [tippā (sī.)] kharā kaṭukā vedanā vediyati, na ca tāva kālaṅkaroti yāva na taṃ pāpakammaṃ byantīhoti.

‘‘Tamenaṃ , bhikkhave, nirayapālā saṃvesetvā [saṃkaḍḍhitvā (ka.)] kudhārīhi tacchanti. So tattha dukkhā tibbā kharā kaṭukā vedanā vediyati, na ca tāva kālaṅkaroti yāva na taṃ pāpakammaṃ byantīhoti.


你没有身语意行善。喂,他们确实会像对待疏忽的人那样对待你。但是这恶业不是你母亲所做,不是你父亲所做,不是你兄弟所做,不是你姐妹所做,不是你朋友和同事所做,不是你亲戚所做,不是天神所做,不是沙门婆罗门所做;而是你自己所做的恶业,你自己将承受其果报。'
"诸比丘,阎魔王询问、追究、责问他关于第一天使后,又询问、追究、责问他关于第二天使:'喂,你没有看见人间出现第二天使吗?'他回答说:'尊者,我没有看见。'
"诸比丘,阎魔王对他说:'喂,你没有看见人间有生病、痛苦、重病的男女,躺在自己的粪尿中,需要别人扶起,需要别人安置吗?'他回答说:'尊者,我看见了。'
"诸比丘,阎魔王对他说:'喂,你是一个有理智的成年人,难道没有想到:"我也会生病,无法逃避疾病,我应该身语意行善"吗?'他回答说:'尊者,我做不到。尊者,我疏忽了。'
"诸比丘,阎魔王对他说:'喂,由于疏忽,你没有身语意行善。喂,他们确实会像对待疏忽的人那样对待你。但是这恶业不是你母亲所做,不是你父亲所做,不是你兄弟所做,不是你姐妹所做,不是你朋友和同事所做,不是你亲戚所做,不是天神所做,不是沙门婆罗门所做;而是你自己所做的恶业,你自己将承受其果报。'
"诸比丘,阎魔王询问、追究、责问他关于第二天使后,又询问、追究、责问他关于第三天使:'喂,你没有看见人间出现第三天使吗?'他回答说:'尊者,我没有看见。'
"诸比丘,阎魔王对他说:'喂,你没有看见人间有死亡一天、两天或三天的男女尸体,肿胀、发青、生脓吗?'他回答说:'尊者,我看见了。'
"诸比丘,阎魔王对他说:'喂,你是一个有理智的成年人,难道没有想到:"我也会死,无法逃避死亡,我应该身语意行善"吗?'他回答说:'尊者,我做不到。尊者,我疏忽了。'
"诸比丘,阎魔王对他说:'喂,由于疏忽,你没有身语意行善。喂,他们确实会像对待疏忽的人那样对待你。但是这恶业不是你母亲所做,不是你父亲所做,不是你兄弟所做,不是你姐妹所做,不是你朋友和同事所做,不是你亲戚所做,不是天神所做,不是沙门婆罗门所做;而是你自己所做的恶业,你自己将承受其果报。'
"诸比丘,阎魔王询问、追究、责问他关于第三天使后,就沉默不语。诸比丘,这时狱卒对他施行名为五种捆绑的刑罚。他们把烧红的铁钉钉入他的一只手,把烧红的铁钉钉入他的另一只手,把烧红的铁钉钉入他的一只脚,把烧红的铁钉钉入他的另一只脚,把烧红的铁钉钉入他的胸部中央。他在那里感受剧烈、猛烈、尖锐、剧痛的感受,但在那恶业未尽之前不会死去。
"诸比丘,然后狱卒把他放倒,用斧头砍他。他在那里感受剧烈、猛烈、尖锐、剧痛的感受,但在那恶业未尽之前不会死去。


‘‘Tamenaṃ, bhikkhave, nirayapālā uddhaṃpādaṃ adhosiraṃ gahetvā vāsīhi tacchanti…pe… tamenaṃ, bhikkhave, nirayapālā rathe yojetvā ādittāya bhūmiyā sampajjalitāya sajotibhūtāya [sañjotibhūtāya (syā. kaṃ.)] sārentipi paccāsārentipi…pe… tamenaṃ, bhikkhave, nirayapālā mahantaṃ aṅgārapabbataṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ āropentipi oropentipi…pe… tamenaṃ, bhikkhave, nirayapālā uddhaṃpādaṃ adhosiraṃ gahetvā tattāya lohakumbhiyā pakkhipanti, ādittāya sampajjalitāya sajotibhūtāya. So tattha pheṇuddehakaṃ paccamāno sakimpi uddhaṃ gacchati, sakimpi adho gacchati, sakimpi tiriyaṃ gacchati. So tattha dukkhā tibbā kharā kaṭukā vedanā vediyati, na ca tāva kālaṃ karoti yāva na taṃ pāpakammaṃ byantīhoti. Tamenaṃ, bhikkhave, nirayapālā mahāniraye pakkhipanti. So kho pana, bhikkhave, mahānirayo –

‘‘Catukkaṇṇo catudvāro, vibhatto bhāgaso mito;

Ayopākārapariyanto, ayasā paṭikujjito.

‘‘Tassa ayomayā bhūmi, jalitā tejasā yutā;

Samantā yojanasataṃ, pharitvā tiṭṭhati sabbadā’’ti [pe. va. 70-71, 240-241].

‘‘Bhūtapubbaṃ, bhikkhave, yamassa rañño etadahosi – ‘ye kira, bho, loke pāpakāni kammāni karonti te evarūpā vividhā kammakāraṇā karīyanti. Aho vatāhaṃ manussattaṃ labheyyaṃ, tathāgato ca loke uppajjeyya arahaṃ sammāsambuddho, tañcāhaṃ bhagavantaṃ payirupāseyyaṃ. So ca me bhagavā dhammaṃ deseyya, tassa cāhaṃ bhagavato dhammaṃ ājāneyya’nti. Taṃ kho panāhaṃ, bhikkhave, na aññassa samaṇassa vā brāhmaṇassa vā sutvā evaṃ vadāmi, api ca kho, bhikkhave, yadeva me sāmaṃ ñātaṃ sāmaṃ diṭṭhaṃ sāmaṃ viditaṃ tadevāhaṃ vadāmī’’ti.

‘‘Coditā devadūtehi, ye pamajjanti māṇavā;

Te dīgharattaṃ socanti, hīnakāyūpagā narā.

‘‘Ye ca kho devadūtehi, santo sappurisā idha;

Coditā nappamajjanti, ariyadhamme kudācanaṃ.

‘‘Upādāne bhayaṃ disvā, jātimaraṇasambhave;

Anupādā vimuccanti, jātimaraṇasaṅkhaye.

‘‘Te appamattā [te khoppamattā (sī.), te khemappattā (syā. kaṃ. pī.) ma. ni. 3.271] sukhino [sukhitā (sī. syā.)], diṭṭhadhammābhinibbutā;

Sabbaverabhayātītā, sabbadukkhaṃ upaccagu’’nti. chaṭṭhaṃ;

7. Catumahārājasuttaṃ



"诸比丘,然后狱卒把他倒挂,用斧头砍他⋯⋯诸比丘,然后狱卒把他套在车上,在燃烧、炽热、发光的地面上拉来拉去⋯⋯诸比丘,然后狱卒让他攀登一座巨大的、燃烧、炽热、发光的炭火山,上上下下⋯⋯诸比丘,然后狱卒把他倒挂,扔进燃烧、炽热、发光的铁锅里。他在里面被煮沸,时而上浮,时而下沉,时而横漂。他在那里感受剧烈、猛烈、尖锐、剧痛的感受,但在那恶业未尽之前不会死去。诸比丘,然后狱卒把他扔进大地狱。诸比丘,那大地狱是:
"四角四门,分区而立,
铁墙围绕,铁顶覆盖。
地面铁制,烈火燃烧,
四面百由旬,恒时炽热。"
"诸比丘,从前阎魔王想:'确实,在世上做恶业的人会受到这样各种各样的惩罚。啊!但愿我能获得人身,如来、阿罗汉、正等正觉者出现于世,我能亲近那位世尊。愿那位世尊为我说法,我能理解那位世尊的法。'诸比丘,我说这话不是从其他沙门或婆罗门那里听来的,而是我自己所知、所见、所悟的,我才这样说。"
"受天使警告,放逸的人们,
长久陷忧愁,投生低劣处。
受天使警告,此世善人们,
从不放逸于,圣法任何时。
见执取有危,生死所生起,
无执取解脱,灭尽生与死。
他们不放逸,快乐而安宁,
现世已寂灭,超越一切怖,
超越一切苦,到达彼岸去。"
第六经完。
7. 四大天王经

37. ‘‘Aṭṭhamiyaṃ, bhikkhave, pakkhassa catunnaṃ mahārājānaṃ amaccā pārisajjā imaṃ lokaṃ anuvicaranti – ‘kacci bahū manussā manussesu matteyyā petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino uposathaṃ upavasanti paṭijāgaronti puññāni karontī’ti. Cātuddasiṃ, bhikkhave, pakkhassa catunnaṃ mahārājānaṃ puttā imaṃ lokaṃ anuvicaranti – ‘kacci bahū manussā manussesu matteyyā petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino uposathaṃ upavasanti paṭijāgaronti puññāni karontī’ti. Tadahu, bhikkhave, uposathe pannarase cattāro mahārājāno sāmaññeva imaṃ lokaṃ anuvicaranti – ‘kacci bahū manussā manussesu matteyyā petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino uposathaṃ upavasanti paṭijāgaronti puññāni karontī’’’ti.

‘‘Sace, bhikkhave, appakā honti manussā manussesu matteyyā petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino uposathaṃ upavasanti paṭijāgaronti puññāni karonti. Tamenaṃ, bhikkhave, cattāro mahārājāno devānaṃ tāvatiṃsānaṃ sudhammāya sabhāya sannisinnānaṃ sannipatitānaṃ ārocenti – ‘appakā kho, mārisā, manussā manussesu matteyyā petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino uposathaṃ upavasanti paṭijāgaronti puññāni karontī’ti. Tena kho, bhikkhave , devā tāvatiṃsā anattamanā honti – ‘dibbā vata, bho, kāyā parihāyissanti, paripūrissanti asurakāyā’’’ti.

‘‘Sace pana, bhikkhave, bahū honti manussā manussesu matteyyā petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino uposathaṃ upavasanti paṭijāgaronti puññāni karonti. Tamenaṃ, bhikkhave , cattāro mahārājāno devānaṃ tāvatiṃsānaṃ sudhammāya sabhāya sannisinnānaṃ sannipatitānaṃ ārocenti – ‘bahū kho , mārisā, manussā manussesu matteyyā petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino uposathaṃ upavasanti paṭijāgaronti puññāni karontī’ti. Tena, bhikkhave, devā tāvatiṃsā attamanā honti – ‘dibbā vata, bho, kāyā paripūrissanti, parihāyissanti asurakāyā’’’ti.

‘‘Bhūtapubbaṃ, bhikkhave, sakko devānamindo deve tāvatiṃse anunayamāno tāyaṃ velāyaṃ imaṃ gāthaṃ abhāsi –

‘‘Cātuddasiṃ pañcadasiṃ, yā ca pakkhassa aṭṭhamī;

Pāṭihāriyapakkhañca, aṭṭhaṅgasusamāgataṃ;

Uposathaṃ upavaseyya, yopissa [yopassa (sī. syā. kaṃ. pī.)] mādiso naro’’ti.

‘‘Sā kho panesā, bhikkhave, sakkena devānamindena gāthā duggītā na sugītā dubbhāsitā na subhāsitā. Taṃ kissa hetu? Sakko hi, bhikkhave, devānamindo avītarāgo avītadoso avītamoho.

‘‘Yo ca kho so, bhikkhave, bhikkhu arahaṃ khīṇāsavo vusitavā brahmacariyo katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto, tassa kho etaṃ, bhikkhave, bhikkhuno [tassa kho etaṃ bhikkhuno (sī. syā.), tassa kho evaṃ bhikkhave bhikkhuno (ka.)] kallaṃ vacanāya –

‘‘Cātuddasiṃ pañcadasiṃ, yā ca pakkhassa aṭṭhamī;

Pāṭihāriyapakkhañca, aṭṭhaṅgasusamāgataṃ;

Uposathaṃ upavaseyya, yopissa mādiso naro’’ti.

‘‘Taṃ kissa hetu? So hi, bhikkhave, bhikkhu vītarāgo vītadoso vītamoho’’ti. Sattamaṃ.

8. Dutiyacatumahārājasuttaṃ



37. "诸比丘,每月初八日,四大天王的大臣和随从巡视这个世界:'人间是否有许多人孝顺父母、尊敬沙门婆罗门、敬重家族长者、守持布萨、保持警惕、行善?'诸比丘,每月十四日,四大天王的儿子们巡视这个世界:'人间是否有许多人孝顺父母、尊敬沙门婆罗门、敬重家族长者、守持布萨、保持警惕、行善?'诸比丘,每月十五日布萨日,四大天王亲自巡视这个世界:'人间是否有许多人孝顺父母、尊敬沙门婆罗门、敬重家族长者、守持布萨、保持警惕、行善?'
"诸比丘,如果人间孝顺父母、尊敬沙门婆罗门、敬重家族长者、守持布萨、保持警惕、行善的人很少,四大天王就会在三十三天善法堂集会时向他们报告:'诸位,人间孝顺父母、尊敬沙门婆罗门、敬重家族长者、守持布萨、保持警惕、行善的人很少。'诸比丘,三十三天诸天因此不高兴:'天众将减少,阿修罗众将增加。'
"诸比丘,如果人间孝顺父母、尊敬沙门婆罗门、敬重家族长者、守持布萨、保持警惕、行善的人很多,四大天王就会在三十三天善法堂集会时向他们报告:'诸位,人间孝顺父母、尊敬沙门婆罗门、敬重家族长者、守持布萨、保持警惕、行善的人很多。'诸比丘,三十三天诸天因此高兴:'天众将增加,阿修罗众将减少。'
"诸比丘,从前帝释天王劝勉三十三天诸天时,说了这个偈颂:
'十四十五及初八,
神变月中八戒日,
如我这样的人应,
持守布萨修功德。'
"诸比丘,帝释天王所说的这个偈颂唱得不好,说得不好。为什么?因为,诸比丘,帝释天王还没有离贪、离嗔、离痴。
"诸比丘,如果有比丘是阿罗汉、漏尽、梵行已立、所作已办、卸下重担、达到目标、尽诸有结、正智解脱,那么这位比丘适合说:
'十四十五及初八,
神变月中八戒日,
如我这样的人应,
持守布萨修功德。'
"为什么?因为,诸比丘,那位比丘已经离贪、离嗔、离痴。"
第七经完。
8. 第二四大天王经

38. ‘‘Bhūtapubbaṃ , bhikkhave, sakko devānamindo deve tāvatiṃse anunayamāno tāyaṃ velāyaṃ imaṃ gāthaṃ abhāsi –

‘‘Cātuddasiṃ pañcadasiṃ, yā ca pakkhassa aṭṭhamī;

Pāṭihāriyapakkhañca, aṭṭhaṅgasusamāgataṃ;

Uposathaṃ upavaseyya, yopissa mādiso naro’’ti.

‘‘Sā kho panesā, bhikkhave, sakkena devānamindena gāthā duggītā na sugītā dubbhāsitā na subhāsitā. Taṃ kissa hetu? Sakko hi, bhikkhave, devānamindo aparimutto jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, aparimutto dukkhasmāti vadāmi.

‘‘Yo ca kho so, bhikkhave, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto, tassa kho etaṃ, bhikkhave, bhikkhuno kallaṃ vacanāya –

‘‘Cātuddasiṃ pañcadasiṃ, yā ca pakkhassa aṭṭhamī;

Pāṭihāriyapakkhañca, aṭṭhaṅgasusamāgataṃ;

Uposathaṃ upavaseyya, yopissa mādiso naro’’ti.

‘‘Taṃ kissa hetu? So hi, bhikkhave, bhikkhu parimutto jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimutto dukkhasmāti vadāmī’’ti. Aṭṭhamaṃ.

9. Sukhumālasuttaṃ



38. "诸比丘,从前帝释天王劝勉三十三天诸天时,说了这个偈颂:
'十四十五及初八,
神变月中八戒日,
如我这样的人应,
持守布萨修功德。'
"诸比丘,帝释天王所说的这个偈颂唱得不好,说得不好。为什么?因为,诸比丘,帝释天王还没有解脱生、老、死、忧、悲、苦、忧恼。我说他还没有解脱苦。
"诸比丘,如果有比丘是阿罗汉、漏尽、梵行已立、所作已办、卸下重担、达到目标、尽诸有结、正智解脱,那么这位比丘适合说:
'十四十五及初八,
神变月中八戒日,
如我这样的人应,
持守布萨修功德。'
"为什么?因为,诸比丘,那位比丘已经解脱生、老、死、忧、悲、苦、忧恼。我说他已经解脱苦。"
第八经完。
9. 细腻经

39. ‘‘Sukhumālo ahaṃ, bhikkhave, paramasukhumālo accantasukhumālo. Mama sudaṃ, bhikkhave, pitu nivesane pokkharaṇiyo kāritā honti. Ekattha sudaṃ, bhikkhave, uppalaṃ vappati [pupphati (sī. pī.)], ekattha padumaṃ, ekattha puṇḍarīkaṃ, yāvadeva mamatthāya . Na kho panassāhaṃ, bhikkhave, akāsikaṃ candanaṃ dhāremi [kāsikaṃ candanaṃ dhāremi (syā. kaṃ. ka.), akāsikaṃ dhāremi (?)]. Kāsikaṃ , bhikkhave, su me taṃ veṭhanaṃ hoti, kāsikā kañcukā, kāsikaṃ nivāsanaṃ, kāsiko uttarāsaṅgo. Rattindivaṃ [rattidivaṃ (ka.)] kho pana me su taṃ, bhikkhave, setacchattaṃ dhārīyati – ‘mā naṃ phusi sītaṃ vā uṇhaṃ vā tiṇaṃ vā rajo vā ussāvo vā’’’ti.

‘‘Tassa mayhaṃ, bhikkhave, tayo pāsādā ahesuṃ – eko hemantiko, eko gimhiko, eko vassiko. So kho ahaṃ, bhikkhave, vassike pāsāde vassike cattāro māse nippurisehi tūriyehi paricārayamāno [paricāriyamāno (syā. kaṃ. pī. ka.)] na heṭṭhāpāsādaṃ orohāmi. Yathā kho pana, bhikkhave, aññesaṃ nivesane dāsakammakaraporisassa kaṇājakaṃ bhojanaṃ dīyati bilaṅgadutiyaṃ, evamevassu me, bhikkhave, pitu nivesane dāsakammakaraporisassa sālimaṃsodano dīyati.

‘‘Tassa mayhaṃ, bhikkhave, evarūpāya iddhiyā samannāgatassa evarūpena ca sukhumālena etadahosi – ‘assutavā kho puthujjano attanā jarādhammo samāno jaraṃ anatīto paraṃ jiṇṇaṃ disvā aṭṭīyati harāyati jigucchati attānaṃyeva atisitvā, ahampi khomhi jarādhammo jaraṃ anatīto. Ahañceva [ahañce (?)] kho pana jarādhammo samāno jaraṃ anatīto paraṃ jiṇṇaṃ disvā aṭṭīyeyyaṃ harāyeyyaṃ jiguccheyyaṃ na metaṃ assa patirūpa’nti. Tassa mayhaṃ, bhikkhave, iti paṭisañcikkhato yo yobbane yobbanamado so sabbaso pahīyi.

‘‘Assutavā kho puthujjano attanā byādhidhammo samāno byādhiṃ anatīto paraṃ byādhitaṃ disvā aṭṭīyati harāyati jigucchati attānaṃyeva atisitvā – ‘ahampi khomhi byādhidhammo byādhiṃ anatīto, ahañceva kho pana byādhidhammo samāno byādhiṃ anatīto paraṃ byādhikaṃ disvā aṭṭīyeyyaṃ harāyeyyaṃ jiguccheyyaṃ, na metaṃ assa patirūpa’nti. Tassa mayhaṃ, bhikkhave, iti paṭisañcikkhato yo ārogye ārogyamado so sabbaso pahīyi.

‘‘Assutavā kho puthujjano attanā maraṇadhammo samāno maraṇaṃ anatīto paraṃ mataṃ disvā aṭṭīyati harāyati jigucchati attānaṃyeva atisitvā – ‘ahampi khomhi maraṇadhammo, maraṇaṃ anatīto, ahaṃ ceva kho pana maraṇadhammo samāno maraṇaṃ anatīto paraṃ mataṃ disvā aṭṭīyeyyaṃ harāyeyyaṃ jiguccheyyaṃ, na metaṃ assa patirūpa’nti. Tassa mayhaṃ, bhikkhave, iti paṭisañcikkhato yo jīvite jīvitamado so sabbaso pahīyī’’ti.

‘‘Tayome, bhikkhave, madā. Katame tayo? Yobbanamado, ārogyamado, jīvitamado. Yobbanamadamatto vā, bhikkhave, assutavā puthujjano kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati. So kāyena duccaritaṃ caritvā, vācāya duccaritaṃ caritvā, manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Ārogyamadamatto vā, bhikkhave, assutavā puthujjano…pe… jīvitamadamatto vā, bhikkhave, assutavā puthujjano kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati. So kāyena duccaritaṃ caritvā , vācāya duccaritaṃ caritvā, manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.

‘‘Yobbanamadamatto vā, bhikkhave, bhikkhu sikkhaṃ paccakkhāya hīnāyāvattati. Ārogyamadamatto vā, bhikkhave, bhikkhu…pe… jīvitamadamatto vā, bhikkhave, bhikkhu sikkhaṃ paccakkhāya hīnāyāvattatī’’ti.

‘‘Byādhidhammā jarādhammā, atho maraṇadhammino;

Yathādhammā [byādhidhammo jarādhammo, atho maraṇadhammiko; yathā dhammo (ka.)] tathāsantā, jigucchanti puthujjanā.

‘‘Ahañce taṃ jiguccheyyaṃ, evaṃdhammesu pāṇisu;

Na metaṃ patirūpassa, mama evaṃ vihārino.

‘‘Sohaṃ evaṃ viharanto, ñatvā dhammaṃ nirūpadhiṃ;

Ārogye yobbanasmiñca, jīvitasmiñca ye madā.

‘‘Sabbe made abhibhosmi [atītosmi (ka.)], nekkhamme daṭṭhu khemataṃ;

Tassa me ahu ussāho, nibbānaṃ abhipassato.


39. "诸比丘,我是细腻的,极其细腻的,非常细腻的。诸比丘,在我父亲的宫殿里,为我建造了莲花池。诸比丘,在一处种植青莲花,一处种植红莲花,一处种植白莲花,专为我而设。诸比丘,我不使用非迦尸产的檀香。诸比丘,我的头巾是迦尸产的,上衣是迦尸产的,下衣是迦尸产的,外衣是迦尸产的。诸比丘,日夜有人为我撑着白伞,'不要让冷、热、草、尘、露水触碰他。'
"诸比丘,我有三座宫殿 - 一座冬季用,一座夏季用,一座雨季用。诸比丘,在雨季的四个月里,我住在雨季宫殿中,享受着无男性的音乐演奏,不下楼。诸比丘,就像在其他人家里,仆人和工人吃的是粗糙的米饭和酸粥,而在我父亲的宫殿里,仆人和工人吃的是精米和肉。
"诸比丘,我拥有这样的富裕,这样的细腻,我想:'无闻凡夫自己是衰老的本质,不能超越衰老,却在看到别人衰老时感到厌恶、羞耻、厌恶,忘记了自己。我也是衰老的本质,不能超越衰老。如果我是衰老的本质,不能超越衰老,却在看到别人衰老时感到厌恶、羞耻、厌恶,这对我来说是不适当的。'诸比丘,当我如此思考时,对青春的骄慢完全消失了。
"无闻凡夫自己是疾病的本质,不能超越疾病,却在看到别人生病时感到厌恶、羞耻、厌恶,忘记了自己。'我也是疾病的本质,不能超越疾病。如果我是疾病的本质,不能超越疾病,却在看到别人生病时感到厌恶、羞耻、厌恶,这对我来说是不适当的。'诸比丘,当我如此思考时,对健康的骄慢完全消失了。
"无闻凡夫自己是死亡的本质,不能超越死亡,却在看到别人死亡时感到厌恶、羞耻、厌恶,忘记了自己。'我也是死亡的本质,不能超越死亡。如果我是死亡的本质,不能超越死亡,却在看到别人死亡时感到厌恶、羞耻、厌恶,这对我来说是不适当的。'诸比丘,当我如此思考时,对生命的骄慢完全消失了。"
"诸比丘,有这三种骄慢。哪三种?青春的骄慢、健康的骄慢、生命的骄慢。诸比丘,无闻凡夫因青春的骄慢而身行恶行,语行恶行,意行恶行。他身行恶行,语行恶行,意行恶行后,身坏命终,生于恶趣、堕处、地狱。诸比丘,无闻凡夫因健康的骄慢⋯⋯诸比丘,无闻凡夫因生命的骄慢而身行恶行,语行恶行,意行恶行。他身行恶行,语行恶行,意行恶行后,身坏命终,生于恶趣、堕处、地狱。
"诸比丘,比丘因青春的骄慢而舍戒还俗。诸比丘,比丘因健康的骄慢⋯⋯诸比丘,比丘因生命的骄慢而舍戒还俗。"
"疾病、衰老和死亡,
是众生之常法。
凡夫厌恶此法,
我若也厌恶之,
于我实不相应,
我如是而安住。
我如是而安住,
了知无依之法,
青春健康生命,
一切骄慢皆除。
见出离为安稳,
精进向涅槃去。


‘‘Nāhaṃ bhabbo etarahi, kāmāni paṭisevituṃ;

Anivatti bhavissāmi, brahmacariyaparāyaṇo’’ti. navamaṃ;

10. Ādhipateyyasuttaṃ



我今不可能,
再去享受欲乐。
我将不再退转,
专注于梵行。"
第九经完。
10. 主权经
provided by EasyChat

40. ‘‘Tīṇimāni , bhikkhave, ādhipateyyāni. Katamāni tīṇi? Attādhipateyyaṃ, lokādhipateyyaṃ, dhammādhipateyyaṃ. Katamañca, bhikkhave, attādhipateyyaṃ? Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati – ‘na kho panāhaṃ cīvarahetu agārasmā anagāriyaṃ pabbajito. Na piṇḍapātahetu, na senāsanahetu, na itibhavābhavahetu agārasmā anagāriyaṃ pabbajito. Api ca khomhi otiṇṇo jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto. Appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethāti. Ahañceva kho pana yādisake [yādisake vā (sī. pī. ka.)] kāme ohāya agārasmā anagāriyaṃ pabbajito tādisake vā [ca (ka.)] kāme pariyeseyyaṃ tato vā [ca (ka.)] pāpiṭṭhatare, na metaṃ patirūpa’nti. So iti paṭisañcikkhati – ‘āraddhaṃ kho pana me vīriyaṃ bhavissati asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekagga’nti. So attānaṃyeva adhipatiṃ karitvā akusalaṃ pajahati, kusalaṃ bhāveti, sāvajjaṃ pajahati, anavajjaṃ bhāveti, suddhaṃ attānaṃ pariharati. Idaṃ vuccati, bhikkhave, attādhipateyyaṃ.

‘‘Katamañca, bhikkhave, lokādhipateyyaṃ? Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati – ‘na kho panāhaṃ cīvarahetu agārasmā anagāriyaṃ pabbajito. Na piṇḍapātahetu, na senāsanahetu, na itibhavābhavahetu agārasmā anagāriyaṃ pabbajito. Api ca khomhi otiṇṇo jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto. Appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. Ahañceva kho pana evaṃ pabbajito samāno kāmavitakkaṃ vā vitakkeyyaṃ, byāpādavitakkaṃ vā vitakkeyyaṃ, vihiṃsāvitakkaṃ vā vitakkeyyaṃ, mahā kho panāyaṃ lokasannivāso. Mahantasmiṃ kho pana lokasannivāse santi samaṇabrāhmaṇā iddhimanto dibbacakkhukā paracittaviduno. Te dūratopi passanti, āsannāpi na dissanti, cetasāpi cittaṃ pajānanti [jānanti (ka.)]. Tepi maṃ evaṃ jāneyyuṃ – ‘passatha, bho, imaṃ kulaputtaṃ saddhā agārasmā anagāriyaṃ pabbajito samāno vokiṇṇo viharati pāpakehi akusalehi dhammehī’ti. Devatāpi kho santi iddhimantiniyo dibbacakkhukā paracittaviduniyo. Tā dūratopi passanti, āsannāpi na dissanti, cetasāpi cittaṃ jānanti. Tāpi maṃ evaṃ jāneyyuṃ – ‘passatha, bho, imaṃ kulaputtaṃ saddhā agārasmā anagāriyaṃ pabbajito samāno vokiṇṇo viharati pāpakehi akusalehi dhammehī’ti. So iti paṭisañcikkhati – ‘āraddhaṃ kho pana me vīriyaṃ bhavissati asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekagga’nti. So lokaṃyeva adhipatiṃ karitvā akusalaṃ pajahati, kusalaṃ bhāveti, sāvajjaṃ pajahati, anavajjaṃ bhāveti, suddhaṃ attānaṃ pariharati. Idaṃ vuccati, bhikkhave, lokādhipateyyaṃ.


40. "诸比丘,有这三种主导。哪三种?以自己为主导,以世间为主导,以法为主导。
"诸比丘,什么是以自己为主导?在此,诸比丘,比丘到林中、树下或空闲处,这样思考:'我不是为了衣服而出家,不是为了食物而出家,不是为了住处而出家,不是为了这样那样的存在而出家。但是我被生、老、死、忧、悲、苦、忧恼所困扰,被苦所困扰,被苦所压迫。也许我能找到这整个苦蕴的终结。如果我舍弃了那样的欲望而出家,却又追求那样的欲望或更糟糕的欲望,这对我来说是不适当的。'他这样思考:'我的精进将会坚定不懈,念将会确立不忘,身体将会平静不躁动,心将会专注一境。'他以自己为主导,舍弃不善,修习善法,舍弃有过失的,修习无过失的,保持自己清净。诸比丘,这被称为以自己为主导。
"诸比丘,什么是以世间为主导?在此,诸比丘,比丘到林中、树下或空闲处,这样思考:'我不是为了衣服而出家,不是为了食物而出家,不是为了住处而出家,不是为了这样那样的存在而出家。但是我被生、老、死、忧、悲、苦、忧恼所困扰,被苦所困扰,被苦所压迫。也许我能找到这整个苦蕴的终结。如果我这样出家却想欲望的念头,想恶意的念头,想伤害的念头,这个世间有很多人。在这个大世间里,有神通的沙门婆罗门具有天眼,能知他心。他们从远处就能看见,即使近在眼前也不可见,他们能以心知道别人的心。他们会这样知道我:"看这个善男子,因信仰而出家,却生活在恶不善法中。"也有神通的天神具有天眼,能知他心。她们从远处就能看见,即使近在眼前也不可见,她们能以心知道别人的心。她们也会这样知道我:"看这个善男子,因信仰而出家,却生活在恶不善法中。"'他这样思考:'我的精进将会坚定不懈,念将会确立不忘,身体将会平静不躁动,心将会专注一境。'他以世间为主导,舍弃不善,修习善法,舍弃有过失的,修习无过失的,保持自己清净。诸比丘,这被称为以世间为主导。


‘‘Katamañca, bhikkhave, dhammādhipateyyaṃ? Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati – ‘na kho panāhaṃ cīvarahetu agārasmā anagāriyaṃ pabbajito. Na piṇḍapātahetu, na senāsanahetu, na itibhavābhavahetu agārasmā anagāriyaṃ pabbajito. Api ca khomhi otiṇṇo jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto. Appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethāti. Svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhīti. Santi kho pana me sabrahmacārī jānaṃ passaṃ viharanti. Ahañceva kho pana evaṃ svākkhāte dhammavinaye pabbajito samāno kusīto vihareyyaṃ pamatto, na metaṃ assa patirūpa’nti. So iti paṭisañcikkhati – ‘āraddhaṃ kho pana me vīriyaṃ bhavissati asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekagga’nti. So dhammaṃyeva adhipatiṃ karitvā akusalaṃ pajahati, kusalaṃ bhāveti, sāvajjaṃ pajahati, anavajjaṃ bhāveti, suddhaṃ attānaṃ pariharati. Idaṃ vuccati, bhikkhave, dhammādhipateyyaṃ. Imāni kho, bhikkhave, tīṇi ādhipateyyānī’’ti.

‘‘Natthi loke raho nāma, pāpakammaṃ pakubbato;

Attā te purisa jānāti, saccaṃ vā yadi vā musā.

‘‘Kalyāṇaṃ vata bho sakkhi, attānaṃ atimaññasi;

Yo santaṃ attani pāpaṃ, attānaṃ parigūhasi.

‘‘Passanti devā ca tathāgatā ca,

Lokasmiṃ bālaṃ visamaṃ carantaṃ;

Tasmā hi attādhipateyyako ca [attādhipako sako care (sī. syā. kaṃ. pī.)],

Lokādhipo ca nipako ca jhāyī.

‘‘Dhammādhipo ca anudhammacārī,

Na hīyati saccaparakkamo muni;

Pasayha māraṃ abhibhuyya antakaṃ,

Yo ca phusī jātikkhayaṃ padhānavā;

So tādiso lokavidū sumedho,

Sabbesu dhammesu atammayo munī’’ti. dasamaṃ;

Devadūtavaggo catuttho.


"诸比丘,什么是以法为主导?在此,诸比丘,比丘到林中、树下或空闲处,这样思考:'我不是为了衣服而出家,不是为了食物而出家,不是为了住处而出家,不是为了这样那样的存在而出家。但是我被生、老、死、忧、悲、苦、忧恼所困扰,被苦所困扰,被苦所压迫。也许我能找到这整个苦蕴的终结。世尊善说法,是现见的、无时的、来见的、引导的、智者自知的。我有同梵行者知见而住。如果我在这样善说的法律中出家,却懒惰放逸而住,这对我来说是不适当的。'他这样思考:'我的精进将会坚定不懈,念将会确立不忘,身体将会平静不躁动,心将会专注一境。'他以法为主导,舍弃不善,修习善法,舍弃有过失的,修习无过失的,保持自己清净。诸比丘,这被称为以法为主导。诸比丘,这就是三种主导。"
"世上无秘密,作恶者无处藏。
你自知真假,人啊不要自欺。
善哉见证者,你轻视自己。
内心有罪恶,却想隐藏自己。
诸天与如来,见愚人行邪。
故以己为主,世主明智禅。
以法为主导,如法而行者,
勇猛求真实,圣者不退缩。
降伏魔罗王,战胜死亡神,
精进尽生死,如是世间智。
通达一切法,无执著圣者。"
第十经完。
天使品第四完。


Tassuddānaṃ –

Brahma ānanda sāriputto, nidānaṃ hatthakena ca;

Dūtā duve ca rājāno, sukhumālādhipateyyena cāti.

其摘要如下:
梵天、阿难、舍利弗、
缘起及手天子、
两个天使和两个国王、
细腻和主导。


