5. Muṇḍarājavaggo

1. Ādiyasuttaṃ

41. 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 – ‘‘pañcime, gahapati, bhogānaṃ ādiyā. Katame pañca? Idha, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi attānaṃ sukheti pīṇeti sammā sukhaṃ pariharati; mātāpitaro sukheti pīṇeti sammā sukhaṃ pariharati; puttadāradāsakammakaraporise sukheti pīṇeti sammā sukhaṃ pariharati. Ayaṃ paṭhamo bhogānaṃ ādiyo.

‘‘Puna caparaṃ, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi mittāmacce sukheti pīṇeti sammā sukhaṃ pariharati. Ayaṃ dutiyo bhogānaṃ ādiyo.

‘‘Puna caparaṃ, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi yā tā honti āpadā – aggito vā udakato vā rājato vā corato vā appiyato vā dāyādato [appiyato vā dāyādato vā (bahūsu) a. ni. 4.61; 5.148] – tathārūpāsu āpadāsu bhogehi pariyodhāya vattati, sotthiṃ attānaṃ karoti. Ayaṃ tatiyo bhogānaṃ ādiyo.

‘‘Puna caparaṃ, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi pañcabaliṃ kattā hoti. Ñātibaliṃ, atithibaliṃ, pubbapetabaliṃ, rājabaliṃ, devatābaliṃ – ayaṃ catuttho bhogānaṃ ādiyo.

‘‘Puna caparaṃ, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi ye te samaṇabrāhmaṇā madappamādā paṭiviratā khantisoracce niviṭṭhā ekamattānaṃ damenti ekamattānaṃ samenti ekamattānaṃ parinibbāpenti, tathārūpesu samaṇabrāhmaṇesu uddhaggikaṃ dakkhiṇaṃ patiṭṭhāpeti sovaggikaṃ sukhavipākaṃ saggasaṃvattanikaṃ. Ayaṃ pañcamo bhogānaṃ ādiyo. Ime kho, gahapati, pañca bhogānaṃ ādiyā.

‘‘Tassa ce, gahapati, ariyasāvakassa ime pañca bhogānaṃ ādiye ādiyato bhogā parikkhayaṃ gacchanti, tassa evaṃ hoti – ‘ye vata bhogānaṃ ādiyā te cāhaṃ ādiyāmi bhogā ca me parikkhayaṃ gacchantī’ti. Itissa hoti avippaṭisāro. Tassa ce, gahapati, ariyasāvakassa ime pañca bhogānaṃ ādiye ādiyato bhogā abhivaḍḍhanti , tassa evaṃ hoti – ‘ye vata bhogānaṃ ādiyā te cāhaṃ ādiyāmi bhogā ca me abhivaḍḍhantī’ti. Itissa hoti [itissa hoti avippaṭisāro, (sī. syā.)] ubhayeneva avippaṭisāro’’ti.

‘‘Bhuttā bhogā bhatā bhaccā [gatā tacchā (ka.)], vitiṇṇā āpadāsu me;

Uddhaggā dakkhiṇā dinnā, atho pañcabalīkatā;

Upaṭṭhitā sīlavanto, saññatā brahmacārayo.

‘‘Yadatthaṃ bhogaṃ iccheyya, paṇḍito gharamāvasaṃ;

So me attho anuppatto, kataṃ ananutāpiyaṃ.

‘‘Etaṃ [evaṃ (ka.)] anussaraṃ macco, ariyadhamme ṭhito naro;

Idheva naṃ pasaṃsanti, pecca sagge pamodatī’’ti [pecca sagge ca modatīti (sī. syā.)]. paṭhamaṃ;

2. Sappurisasuttaṃ



5. 剃发王品
1. 取用经
41. 有一次,世尊住在舍卫城(现今印度北方邦斯拉瓦斯蒂县)祇树给孤独园。那时,给孤独长者来到世尊所在处;来到后,向世尊礼拜,然后坐在一旁。世尊对坐在一旁的给孤独长者如是说:"长者,财富的取用有这五种。哪五种?在此,长者,圣弟子以勤奋精进获得的财富,以双臂力量积聚的,以汗水浸湿的,如法获得的,正当得来的财富,使自己快乐满足,正当地保持快乐;使父母快乐满足,正当地保持快乐;使妻子儿女奴仆工人快乐满足,正当地保持快乐。这是财富的第一种取用。
再者,长者,圣弟子以勤奋精进获得的财富,以双臂力量积聚的,以汗水浸湿的,如法获得的,正当得来的财富,使朋友同伴快乐满足,正当地保持快乐。这是财富的第二种取用。
再者,长者,圣弟子以勤奋精进获得的财富,以双臂力量积聚的,以汗水浸湿的,如法获得的,正当得来的财富,对于那些灾难 - 无论是火灾、水灾、王难、盗贼、不喜欢的继承人 - 在这样的灾难中,用财富来防护,使自己安全。这是财富的第三种取用。
再者,长者,圣弟子以勤奋精进获得的财富,以双臂力量积聚的,以汗水浸湿的,如法获得的,正当得来的财富,作五种供养。亲属供养、客人供养、祖先供养、国王供养、天神供养 - 这是财富的第四种取用。
再者,长者,圣弟子以勤奋精进获得的财富,以双臂力量积聚的,以汗水浸湿的,如法获得的,正当得来的财富,对于那些远离骄慢放逸、安住于忍辱温和、调伏自己、平静自己、使自己完全寂灭的沙门婆罗门,在这样的沙门婆罗门中建立向上的布施,能带来天界的、快乐果报的、导向天界的。这是财富的第五种取用。长者,这就是财富的五种取用。
长者,如果圣弟子取用这五种财富的取用时,财富耗尽了,他就这样想:'我确实取用了财富的取用,而我的财富耗尽了。'这样他就没有后悔。长者,如果圣弟子取用这五种财富的取用时,财富增长了,他就这样想:'我确实取用了财富的取用,而我的财富增长了。'这样他就两方面都没有后悔。"
"财富已享用,眷属已供养,
灾难已度过,
向上布施已施,五种供养已作,
已侍奉持戒者,自制梵行者。
智者居家时,为何目的求财,
我已达到那目的,做了无悔之事。
忆念此事的人,安住于圣法的人,
此世受称赞,来世享天乐。"
第一
2. 善人经

42. ‘‘Sappuriso, bhikkhave, kule jāyamāno bahuno janassa atthāya hitāya sukhāya hoti; mātāpitūnaṃ [mātāpitunnaṃ (sī. pī.)] atthāya hitāya sukhāya hoti; puttadārassa atthāya hitāya sukhāya hoti; dāsakammakaraporisassa atthāya hitāya sukhāya hoti; mittāmaccānaṃ atthāya hitāya sukhāya hoti; samaṇabrāhmaṇānaṃ atthāya hitāya sukhāya hoti.

‘‘Seyyathāpi, bhikkhave, mahāmegho sabbasassāni sampādento bahuno janassa atthāya hitāya sukhāya hoti; evamevaṃ kho, bhikkhave, sappuriso kule jāyamāno bahuno janassa atthāya hitāya sukhāya hoti; mātāpitūnaṃ atthāya hitāya sukhāya hoti; puttadārassa atthāya hitāya sukhāya hoti; dāsakammakaraporisassa atthāya hitāya sukhāya hoti; mittāmaccānaṃ atthāya hitāya sukhāya hoti; samaṇabrāhmaṇānaṃ atthāya hitāya sukhāya hotī’’ti.

‘‘Hito bahunnaṃ paṭipajja bhoge, taṃ devatā rakkhati dhammaguttaṃ;

Bahussutaṃ sīlavatūpapannaṃ, dhamme ṭhitaṃ na vijahati [vijahāti (sī. syā. kaṃ. pī.)] kitti.

‘‘Dhammaṭṭhaṃ sīlasampannaṃ, saccavādiṃ hirīmanaṃ;

Nekkhaṃ jambonadasseva, ko taṃ ninditumarahati;

Devāpi naṃ pasaṃsanti, brahmunāpi pasaṃsito’’ti. dutiyaṃ;

3. Iṭṭhasuttaṃ



42. "诸比丘,善人出生在家族中,会为许多人带来利益、带来福祉、带来快乐;为父母带来利益、带来福祉、带来快乐;为妻子儿女带来利益、带来福祉、带来快乐;为奴仆工人带来利益、带来福祉、带来快乐;为朋友同伴带来利益、带来福祉、带来快乐;为沙门婆罗门带来利益、带来福祉、带来快乐。
诸比丘,就像一片大雨云使所有庄稼丰收,为许多人带来利益、带来福祉、带来快乐;同样地,诸比丘,善人出生在家族中,会为许多人带来利益、带来福祉、带来快乐;为父母带来利益、带来福祉、带来快乐;为妻子儿女带来利益、带来福祉、带来快乐;为奴仆工人带来利益、带来福祉、带来快乐;为朋友同伴带来利益、带来福祉、带来快乐;为沙门婆罗门带来利益、带来福祉、带来快乐。"
"为众多人利益而获得财富,诸天神保护这守法者;
多闻具戒德,安住于法中,名声不离弃。
持法具戒德,诚实有惭愧,
如纯金般人,谁敢加诽谤;
诸天赞叹他,梵天亦称赞。"
第二
3. 可爱经

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

‘‘Pañcime, gahapati, dhammā iṭṭhā kantā manāpā dullabhā lokasmiṃ. Katame pañca? Āyu, gahapati, iṭṭho kanto manāpo dullabho lokasmiṃ; vaṇṇo iṭṭho kanto manāpo dullabho lokasmiṃ; sukhaṃ iṭṭhaṃ kantaṃ manāpaṃ dullabhaṃ lokasmiṃ; yaso iṭṭho kanto manāpo dullabho lokasmiṃ; saggā iṭṭhā kantā manāpā dullabhā lokasmiṃ. Ime kho, gahapati, pañca dhammā iṭṭhā kantā manāpā dullabhā lokasmiṃ.

‘‘Imesaṃ kho, gahapati, pañcannaṃ dhammānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ dullabhānaṃ lokasmiṃ na āyācanahetu vā patthanāhetu vā [na patthanāhetu vā (syā. kaṃ. pī.)] paṭilābhaṃ vadāmi. Imesaṃ kho, gahapati, pañcannaṃ dhammānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ dullabhānaṃ lokasmiṃ āyācanahetu vā patthanāhetu vā paṭilābho abhavissa, ko idha kena hāyetha?

‘‘Na kho, gahapati, arahati ariyasāvako āyukāmo āyuṃ āyācituṃ vā abhinandituṃ vā āyussa vāpi hetu. Āyukāmena, gahapati, ariyasāvakena āyusaṃvattanikā paṭipadā paṭipajjitabbā. Āyusaṃvattanikā hissa paṭipadā paṭipannā āyupaṭilābhāya saṃvattati. So lābhī hoti āyussa dibbassa vā mānusassa vā.

‘‘Na kho, gahapati, arahati ariyasāvako vaṇṇakāmo vaṇṇaṃ āyācituṃ vā abhinandituṃ vā vaṇṇassa vāpi hetu. Vaṇṇakāmena, gahapati, ariyasāvakena vaṇṇasaṃvattanikā paṭipadā paṭipajjitabbā. Vaṇṇasaṃvattanikā hissa paṭipadā paṭipannā vaṇṇapaṭilābhāya saṃvattati. So lābhī hoti vaṇṇassa dibbassa vā mānusassa vā.

‘‘Na kho, gahapati, arahati ariyasāvako sukhakāmo sukhaṃ āyācituṃ vā abhinandituṃ vā sukhassa vāpi hetu. Sukhakāmena, gahapati, ariyasāvakena sukhasaṃvattanikā paṭipadā paṭipajjitabbā. Sukhasaṃvattanikā hissa paṭipadā paṭipannā sukhapaṭilābhāya saṃvattati. So lābhī hoti sukhassa dibbassa vā mānusassa vā.

‘‘Na kho, gahapati, arahati ariyasāvako yasakāmo yasaṃ āyācituṃ vā abhinandituṃ vā yasassa vāpi hetu. Yasakāmena, gahapati, ariyasāvakena yasasaṃvattanikā paṭipadā paṭipajjitabbā. Yasasaṃvattanikā hissa paṭipadā paṭipannā yasapaṭilābhāya saṃvattati. So lābhī hoti yasassa dibbassa vā mānusassa vā.

‘‘Na kho, gahapati, arahati ariyasāvako saggakāmo saggaṃ āyācituṃ vā abhinandituṃ vā saggānaṃ vāpi hetu. Saggakāmena, gahapati, ariyasāvakena saggasaṃvattanikā paṭipadā paṭipajjitabbā. Saggasaṃvattanikā hissa paṭipadā paṭipannā saggapaṭilābhāya saṃvattati. So lābhī hoti saggāna’’nti.

‘‘Āyuṃ vaṇṇaṃ yasaṃ kittiṃ, saggaṃ uccākulīnataṃ;

Ratiyo patthayānena [patthayamānena (ka.)], uḷārā aparāparā.

‘‘Appamādaṃ pasaṃsanti, puññakiriyāsu paṇḍitā;

‘‘Appamatto ubho atthe, adhigaṇhāti paṇḍito.

‘‘Diṭṭhe dhamme ca [diṭṭheva dhamme (sī.)] yo attho, yo cattho samparāyiko;

Atthābhisamayā dhīro, paṇḍitoti pavuccatī’’ti. tatiyaṃ;

4. Manāpadāyīsuttaṃ



43. 那时,给孤独长者来到世尊所在处;来到后,向世尊礼拜,然后坐在一旁。世尊对坐在一旁的给孤独长者如是说:
"长者,这五种法是可爱的、可喜的、可意的、在世间难得的。哪五种?长者,长寿是可爱的、可喜的、可意的、在世间难得的;美貌是可爱的、可喜的、可意的、在世间难得的;快乐是可爱的、可喜的、可意的、在世间难得的;名声是可爱的、可喜的、可意的、在世间难得的;天界是可爱的、可喜的、可意的、在世间难得的。长者,这五种法是可爱的、可喜的、可意的、在世间难得的。
长者,对于这五种在世间可爱的、可喜的、可意的、难得的法,我说不是通过祈求或愿望而获得的。长者,如果这五种在世间可爱的、可喜的、可意的、难得的法可以通过祈求或愿望而获得,那么谁会在这里缺少什么呢?
长者,圣弟子不应该因为渴望长寿而祈求长寿或喜欢长寿。长者,渴望长寿的圣弟子应该实践导向长寿的行为。因为他实践了导向长寿的行为,就会获得长寿,无论是天界的还是人间的。
长者,圣弟子不应该因为渴望美貌而祈求美貌或喜欢美貌。长者,渴望美貌的圣弟子应该实践导向美貌的行为。因为他实践了导向美貌的行为,就会获得美貌,无论是天界的还是人间的。
长者,圣弟子不应该因为渴望快乐而祈求快乐或喜欢快乐。长者,渴望快乐的圣弟子应该实践导向快乐的行为。因为他实践了导向快乐的行为,就会获得快乐,无论是天界的还是人间的。
长者,圣弟子不应该因为渴望名声而祈求名声或喜欢名声。长者,渴望名声的圣弟子应该实践导向名声的行为。因为他实践了导向名声的行为,就会获得名声,无论是天界的还是人间的。
长者,圣弟子不应该因为渴望天界而祈求天界或喜欢天界。长者,渴望天界的圣弟子应该实践导向天界的行为。因为他实践了导向天界的行为,就会获得天界。"
"长寿美貌名声誉,天界高贵种姓,
不断追求更高远,种种快乐欢愉。
智者赞叹不放逸,行善修福不懈,
不放逸者两利得,智者获得双福。
现世利益来世利,通达利益之人,
称为智者贤明人。"
第三
4. 施可意物经

44. Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena uggassa gahapatino vesālikassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho uggo gahapati vesāliko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho uggo gahapati vesāliko bhagavantaṃ etadavoca –

‘‘Sammukhā metaṃ, bhante, bhagavato sutaṃ sammukhā paṭiggahitaṃ – ‘manāpadāyī labhate manāpa’nti. Manāpaṃ me, bhante, sālapupphakaṃ [sālipupphakaṃ (ka.)] khādanīyaṃ; taṃ me bhagavā paṭiggaṇhātu anukampaṃ upādāyā’’ti. Paṭiggahesi bhagavā anukampaṃ upādāya.

‘‘Sammukhā metaṃ, bhante, bhagavato sutaṃ sammukhā paṭiggahitaṃ – ‘manāpadāyī labhate manāpa’nti. Manāpaṃ me, bhante, sampannakolakaṃ sūkaramaṃsaṃ [sampannasūkaramaṃsaṃ (sī.), sampannavarasūkaramaṃsaṃ (syā.)]; taṃ me bhagavā paṭiggaṇhātu anukampaṃ upādāyā’’ti. Paṭiggahesi bhagavā anukampaṃ upādāya.

‘‘Sammukhā metaṃ, bhante, bhagavato sutaṃ sammukhā paṭiggahitaṃ – ‘manāpadāyī labhate manāpa’nti. Manāpaṃ me, bhante, nibbattatelakaṃ [nibaddhatelakaṃ (pī. sī. aṭṭha.), nibbaṭṭatelakaṃ (syā. aṭṭha.)] nāliyasākaṃ; taṃ me bhagavā paṭiggaṇhātu anukampaṃ upādāyā’’ti. Paṭiggahesi bhagavā anukampaṃ upādāya.

‘‘Sammukhā metaṃ, bhante, bhagavato sutaṃ sammukhā paṭiggahitaṃ – ‘manāpadāyī labhate manāpa’nti. Manāpo me, bhante, sālīnaṃ odano vicitakāḷako [vigatakālako (syā. kaṃ. pī. ka.)] anekasūpo anekabyañjano; taṃ me bhagavā paṭiggaṇhātu anukampaṃ upādāyā’’ti. Paṭiggahesi bhagavā anukampaṃ upādāya.

‘‘Sammukhā metaṃ, bhante, bhagavato sutaṃ sammukhā paṭiggahitaṃ – ‘manāpadāyī labhate manāpa’nti. Manāpāni me, bhante, kāsikāni vatthāni; tāni me bhagavā paṭiggaṇhātu anukampaṃ upādāyā’’ti. Paṭiggahesi bhagavā anukampaṃ upādāya.

‘‘Sammukhā metaṃ, bhante, bhagavato sutaṃ sammukhā paṭiggahitaṃ – ‘manāpadāyī labhate manāpa’nti . Manāpo me, bhante, pallaṅko gonakatthato paṭalikatthato kadalimigapavarapaccattharaṇo [kādalimigapavarapaccattharaṇo (sī.)] sauttaracchado ubhatolohitakūpadhāno. Api ca, bhante, mayampetaṃ jānāma – ‘netaṃ bhagavato kappatī’ti. Idaṃ me, bhante, candanaphalakaṃ agghati adhikasatasahassaṃ; taṃ me bhagavā paṭiggaṇhātu anukampaṃ upādāyā’’ti. Paṭiggahesi bhagavā anukampaṃ upādāya. Atha kho bhagavā uggaṃ gahapatiṃ vesālikaṃ iminā anumodanīyena anumodi –

‘‘Manāpadāyī labhate manāpaṃ,

Yo ujjubhūtesu [ujubhūtesu (syā. kaṃ. pī.)] dadāti chandasā;

Acchādanaṃ sayanamannapānaṃ [sayanamathannapānaṃ (sī. syā. kaṃ. pī.)],

Nānāppakārāni ca paccayāni.

‘‘Cattañca muttañca anuggahītaṃ [anaggahītaṃ (sī. syā. kaṃ. pī.)],

Khettūpame arahante viditvā;

So duccajaṃ sappuriso cajitvā,

Manāpadāyī labhate manāpa’’nti.

Atha kho bhagavā uggaṃ gahapatiṃ vesālikaṃ iminā anumodanīyena anumoditvā uṭṭhāyāsanā pakkāmi.

Atha kho uggo gahapati vesāliko aparena samayena kālamakāsi. Kālaṅkato [kālakato (sī. syā. kaṃ. pī.)] ca uggo gahapati vesāliko aññataraṃ manomayaṃ kāyaṃ upapajji. Tena kho pana samayena bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho uggo devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho uggaṃ devaputtaṃ bhagavā etadavoca – ‘‘kacci te, ugga, yathādhippāyo’’ti? ‘‘Taggha me, bhagavā, yathādhippāyo’’ti. Atha kho bhagavā uggaṃ devaputtaṃ gāthāhi ajjhabhāsi –

‘‘Manāpadāyī labhate manāpaṃ,

Aggassa dātā labhate punaggaṃ;

Varassa dātā varalābhi hoti,

Seṭṭhaṃ dado seṭṭhamupeti ṭhānaṃ.

‘‘Yo aggadāyī varadāyī, seṭṭhadāyī ca yo naro;

Dīghāyu yasavā hoti, yattha yatthūpapajjatī’’ti. catutthaṃ;

5. Puññābhisandasuttaṃ



44. 有一次，世尊住在毗舍离（Vesālī）城的大林重阁讲堂中。那时，世尊在上午穿好衣服，拿着钵和袈裟，走向毗舍离城的居士优伽（Ugga）的住处；到达后，坐在准备好的座位上。然后，毗舍离城的居士优伽走向世尊；走近后，向世尊致敬，然后坐在一旁。坐在一旁的毗舍离城居士优伽对世尊说道：
"尊者，我亲耳从世尊那里听到并接受了这样的教导：'施予可意之物者，得可意之物'。尊者，我有可意的沙罗花糕点；愿世尊出于慈悲接受它。"世尊出于慈悲接受了。
"尊者，我亲耳从世尊那里听到并接受了这样的教导：'施予可意之物者，得可意之物'。尊者，我有可意的精制猪肉；愿世尊出于慈悲接受它。"世尊出于慈悲接受了。
"尊者，我亲耳从世尊那里听到并接受了这样的教导：'施予可意之物者，得可意之物'。尊者，我有可意的油炸蔬菜；愿世尊出于慈悲接受它。"世尊出于慈悲接受了。
"尊者，我亲耳从世尊那里听到并接受了这样的教导：'施予可意之物者，得可意之物'。尊者，我有可意的精米饭，色泽纯净，配有多种汤和菜肴；愿世尊出于慈悲接受它。"世尊出于慈悲接受了。
"尊者，我亲耳从世尊那里听到并接受了这样的教导：'施予可意之物者，得可意之物'。尊者，我有可意的迦尸（Kāsi）布；愿世尊出于慈悲接受它。"世尊出于慈悲接受了。
"尊者，我亲耳从世尊那里听到并接受了这样的教导：'施予可意之物者，得可意之物'。尊者，我有可意的长椅，铺有长毛毯，铺有花纹毯，铺有上等鹿皮，两端有红色枕头。但是，尊者，我们知道这对世尊是不适合的。这块檀香木板价值超过十万钱；愿世尊出于慈悲接受它。"世尊出于慈悲接受了。然后，世尊以这个随喜偈颂赞叹毗舍离城的居士优伽：
"施予可意之物者，得可意之物，
谁以欢喜心布施于正直者；
衣服、卧具、饮食，
以及各种必需品。
"知道舍弃和解脱的圣者，
如同良田般值得供养；
善人舍弃难舍之物，
施予可意之物者，得可意之物。"
然后，世尊以这个随喜偈颂赞叹毗舍离城的居士优伽后，从座位起身离开。
之后，毗舍离城的居士优伽在某个时候去世了。去世后，毗舍离城的居士优伽转生到某个意生身天界。那时，世尊住在舍卫城（Sāvatthī）的祇树给孤独园。然后，天子优伽在深夜里，以殊胜的容貌照亮整个祇园，走向世尊；走近后，向世尊致敬，然后站在一旁。世尊对站在一旁的天子优伽说："优伽，你如愿以偿了吗？""确实如此，世尊，我如愿以偿了。"然后，世尊用偈颂对天子优伽说：
"施予可意之物者，得可意之物，
施予最上者，得最上之物；
施予殊胜者，得殊胜之物，
施予最胜者，得最胜之处。
"谁施予最上、殊胜、最胜之物，
无论转生何处，都长寿有名声。"第四；
5. 福德之流经

45. ‘‘Pañcime, bhikkhave, puññābhisandā kusalābhisandā sukhassāhārā sovaggikā sukhavipākā saggasaṃvattanikā iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattanti.

‘‘Katame pañca? Yassa, bhikkhave, bhikkhu cīvaraṃ paribhuñjamāno appamāṇaṃ cetosamādhiṃ upasampajja viharati, appamāṇo tassa puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati.

‘‘Yassa, bhikkhave, bhikkhu piṇḍapātaṃ paribhuñjamāno…pe… yassa, bhikkhave, bhikkhu vihāraṃ paribhuñjamāno…pe… yassa, bhikkhave, bhikkhu mañcapīṭhaṃ paribhuñjamāno…pe….

‘‘Yassa, bhikkhave, bhikkhu gilānapaccayabhesajjaparikkhāraṃ paribhuñjamāno appamāṇaṃ cetosamādhiṃ upasampajja viharati, appamāṇo tassa puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati. Ime kho, bhikkhave, pañca puññābhisandā kusalābhisandā sukhassāhārā sovaggikā sukhavipākā saggasaṃvattanikā iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattanti.

‘‘Imehi ca pana, bhikkhave, pañcahi puññābhisandehi kusalābhisandehi samannāgatassa ariyasāvakassa na sukaraṃ puññassa pamāṇaṃ gahetuṃ – ‘ettako puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattatī’ti. Atha kho asaṅkheyyo appameyyo mahāpuññakkhandhotveva saṅkhaṃ gacchati.

‘‘Seyyathāpi, bhikkhave, mahāsamudde na sukaraṃ udakassa pamāṇaṃ gahetuṃ – ‘ettakāni udakāḷhakānīti vā ettakāni udakāḷhakasatānīti vā ettakāni udakāḷhakasahassānīti vā ettakāni udakāḷhakasatasahassānīti vā; atha kho asaṅkheyyo appameyyo mahāudakakkhandhotveva saṅkhaṃ gacchati’. Evamevaṃ kho, bhikkhave, imehi pañcahi puññābhisandehi kusalābhisandehi samannāgatassa ariyasāvakassa na sukaraṃ puññassa pamāṇaṃ gahetuṃ – ‘ettako puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattatī’ti. Atha kho asaṅkheyyo appameyyo mahāpuññakkhandhotveva saṅkhaṃ gacchatī’’ti.

‘‘Mahodadhiṃ aparimitaṃ mahāsaraṃ,

Bahubheravaṃ ratnagaṇānamālayaṃ;

Najjo yathā naragaṇasaṅghasevitā [maccha gaṇasaṃghasevitā (syā. kaṃ. ka.) saṃ. ni. 5.1037 passitabbaṃ],

Puthū savantī upayanti sāgaraṃ.

‘‘Evaṃ naraṃ annadapānavatthadaṃ,

Seyyānisajjattharaṇassa dāyakaṃ;

Puññassa dhārā upayanti paṇḍitaṃ,

Najjo yathā vārivahāva sāgara’’nti. pañcamaṃ;

6. Sampadāsuttaṃ

46. ‘‘Pañcimā, bhikkhave, sampadā. Katamā pañca? Saddhāsampadā, sīlasampadā, sutasampadā, cāgasampadā, paññāsampadā – imā kho, bhikkhave, pañca sampadā’’ti. Chaṭṭhaṃ.

7. Dhanasuttaṃ

47. ‘‘Pañcimāni, bhikkhave, dhanāni. Katamāni pañca? Saddhādhanaṃ, sīladhanaṃ, sutadhanaṃ, cāgadhanaṃ, paññādhanaṃ.

‘‘Katamañca, bhikkhave, saddhādhanaṃ? Idha, bhikkhave, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṃ – ‘itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavā’ti. Idaṃ vuccati, bhikkhave, saddhādhanaṃ.

‘‘Katamañca , bhikkhave, sīladhanaṃ? Idha, bhikkhave, ariyasāvako pāṇātipātā paṭivirato hoti…pe… surāmerayamajjapamādaṭṭhānā paṭivirato hoti. Idaṃ vuccati, bhikkhave, sīladhanaṃ.

‘‘Katamañca, bhikkhave, sutadhanaṃ? Idha, bhikkhave, ariyasāvako bahussuto hoti…pe… diṭṭhiyā suppaṭividdho. Idaṃ vuccati, bhikkhave, sutadhanaṃ.

‘‘Katamañca, bhikkhave, cāgadhanaṃ? Idha, bhikkhave, ariyasāvako vigatamalamaccherena cetasā agāraṃ ajjhāvasati muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato. Idaṃ vuccati, bhikkhave, cāgadhanaṃ.

‘‘Katamañca, bhikkhave, paññādhanaṃ? Idha, bhikkhave, ariyasāvako paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Idaṃ vuccati, bhikkhave, paññādhanaṃ. Imāni kho, bhikkhave, pañca dhanānī’’ti.

[a. ni. 

45. ‘‘Pañcime, bhikkhave, puññābhisandā kusalābhisandā sukhassāhārā sovaggikā sukhavipākā saggasaṃvattanikā iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattanti.

‘‘Katame pañca? Yassa, bhikkhave, bhikkhu cīvaraṃ paribhuñjamāno appamāṇaṃ cetosamādhiṃ upasampajja viharati, appamāṇo tassa puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati.

‘‘Yassa, bhikkhave, bhikkhu piṇḍapātaṃ paribhuñjamāno…pe… yassa, bhikkhave, bhikkhu vihāraṃ paribhuñjamāno…pe… yassa, bhikkhave, bhikkhu mañcapīṭhaṃ paribhuñjamāno…pe….

‘‘Yassa, bhikkhave, bhikkhu gilānapaccayabhesajjaparikkhāraṃ paribhuñjamāno appamāṇaṃ cetosamādhiṃ upasampajja viharati, appamāṇo tassa puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati. Ime kho, bhikkhave, pañca puññābhisandā kusalābhisandā sukhassāhārā sovaggikā sukhavipākā saggasaṃvattanikā iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattanti.

‘‘Imehi ca pana, bhikkhave, pañcahi puññābhisandehi kusalābhisandehi samannāgatassa ariyasāvakassa na sukaraṃ puññassa pamāṇaṃ gahetuṃ – ‘ettako puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattatī’ti. Atha kho asaṅkheyyo appameyyo mahāpuññakkhandhotveva saṅkhaṃ gacchati.

‘‘Seyyathāpi, bhikkhave, mahāsamudde na sukaraṃ udakassa pamāṇaṃ gahetuṃ – ‘ettakāni udakāḷhakānīti vā ettakāni udakāḷhakasatānīti vā ettakāni udakāḷhakasahassānīti vā ettakāni udakāḷhakasatasahassānīti vā; atha kho asaṅkheyyo appameyyo mahāudakakkhandhotveva saṅkhaṃ gacchati’. Evamevaṃ kho, bhikkhave, imehi pañcahi puññābhisandehi kusalābhisandehi samannāgatassa ariyasāvakassa na sukaraṃ puññassa pamāṇaṃ gahetuṃ – ‘ettako puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattatī’ti. Atha kho asaṅkheyyo appameyyo mahāpuññakkhandhotveva saṅkhaṃ gacchatī’’ti.

‘‘Mahodadhiṃ aparimitaṃ mahāsaraṃ,

Bahubheravaṃ ratnagaṇānamālayaṃ;

Najjo yathā naragaṇasaṅghasevitā [maccha gaṇasaṃghasevitā (syā. kaṃ. ka.) saṃ. ni. 5.1037 passitabbaṃ],

Puthū savantī upayanti sāgaraṃ.

‘‘Evaṃ naraṃ annadapānavatthadaṃ,

Seyyānisajjattharaṇassa dāyakaṃ;

Puññassa dhārā upayanti paṇḍitaṃ,

Najjo yathā vārivahāva sāgara’’nti. pañcamaṃ;

6. Sampadāsuttaṃ

46. ‘‘Pañcimā, bhikkhave, sampadā. Katamā pañca? Saddhāsampadā, sīlasampadā, sutasampadā, cāgasampadā, paññāsampadā – imā kho, bhikkhave, pañca sampadā’’ti. Chaṭṭhaṃ.

7. Dhanasuttaṃ

47. ‘‘Pañcimāni, bhikkhave, dhanāni. Katamāni pañca? Saddhādhanaṃ, sīladhanaṃ, sutadhanaṃ, cāgadhanaṃ, paññādhanaṃ.

‘‘Katamañca, bhikkhave, saddhādhanaṃ? Idha, bhikkhave, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṃ – ‘itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavā’ti. Idaṃ vuccati, bhikkhave, saddhādhanaṃ.

‘‘Katamañca , bhikkhave, sīladhanaṃ? Idha, bhikkhave, ariyasāvako pāṇātipātā paṭivirato hoti…pe… surāmerayamajjapamādaṭṭhānā paṭivirato hoti. Idaṃ vuccati, bhikkhave, sīladhanaṃ.

‘‘Katamañca, bhikkhave, sutadhanaṃ? Idha, bhikkhave, ariyasāvako bahussuto hoti…pe… diṭṭhiyā suppaṭividdho. Idaṃ vuccati, bhikkhave, sutadhanaṃ.

‘‘Katamañca, bhikkhave, cāgadhanaṃ? Idha, bhikkhave, ariyasāvako vigatamalamaccherena cetasā agāraṃ ajjhāvasati muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato. Idaṃ vuccati, bhikkhave, cāgadhanaṃ.

‘‘Katamañca, bhikkhave, paññādhanaṃ? Idha, bhikkhave, ariyasāvako paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Idaṃ vuccati, bhikkhave, paññādhanaṃ. Imāni kho, bhikkhave, pañca dhanānī’’ti.

[a. ni. 

45. ‘‘Pañcime, bhikkhave, puññābhisandā kusalābhisandā sukhassāhārā sovaggikā sukhavipākā saggasaṃvattanikā iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattanti.

‘‘Katame pañca? Yassa, bhikkhave, bhikkhu cīvaraṃ paribhuñjamāno appamāṇaṃ cetosamādhiṃ upasampajja viharati, appamāṇo tassa puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati.

‘‘Yassa, bhikkhave, bhikkhu piṇḍapātaṃ paribhuñjamāno…pe… yassa, bhikkhave, bhikkhu vihāraṃ paribhuñjamāno…pe… yassa, bhikkhave, bhikkhu mañcapīṭhaṃ paribhuñjamāno…pe….

‘‘Yassa, bhikkhave, bhikkhu gilānapaccayabhesajjaparikkhāraṃ paribhuñjamāno appamāṇaṃ cetosamādhiṃ upasampajja viharati, appamāṇo tassa puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati. Ime kho, bhikkhave, pañca puññābhisandā kusalābhisandā sukhassāhārā sovaggikā sukhavipākā saggasaṃvattanikā iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattanti.

‘‘Imehi ca pana, bhikkhave, pañcahi puññābhisandehi kusalābhisandehi samannāgatassa ariyasāvakassa na sukaraṃ puññassa pamāṇaṃ gahetuṃ – ‘ettako puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattatī’ti. Atha kho asaṅkheyyo appameyyo mahāpuññakkhandhotveva saṅkhaṃ gacchati.

‘‘Seyyathāpi, bhikkhave, mahāsamudde na sukaraṃ udakassa pamāṇaṃ gahetuṃ – ‘ettakāni udakāḷhakānīti vā ettakāni udakāḷhakasatānīti vā ettakāni udakāḷhakasahassānīti vā ettakāni udakāḷhakasatasahassānīti vā; atha kho asaṅkheyyo appameyyo mahāudakakkhandhotveva saṅkhaṃ gacchati’. Evamevaṃ kho, bhikkhave, imehi pañcahi puññābhisandehi kusalābhisandehi samannāgatassa ariyasāvakassa na sukaraṃ puññassa pamāṇaṃ gahetuṃ – ‘ettako puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattatī’ti. Atha kho asaṅkheyyo appameyyo mahāpuññakkhandhotveva saṅkhaṃ gacchatī’’ti.

‘‘Mahodadhiṃ aparimitaṃ mahāsaraṃ,

Bahubheravaṃ ratnagaṇānamālayaṃ;

Najjo yathā naragaṇasaṅghasevitā [maccha gaṇasaṃghasevitā (syā. kaṃ. ka.) saṃ. ni. 5.1037 passitabbaṃ],

Puthū savantī upayanti sāgaraṃ.

‘‘Evaṃ naraṃ annadapānavatthadaṃ,

Seyyānisajjattharaṇassa dāyakaṃ;

Puññassa dhārā upayanti paṇḍitaṃ,

Najjo yathā vārivahāva sāgara’’nti. pañcamaṃ;

6. Sampadāsuttaṃ

46. ‘‘Pañcimā, bhikkhave, sampadā. Katamā pañca? Saddhāsampadā, sīlasampadā, sutasampadā, cāgasampadā, paññāsampadā – imā kho, bhikkhave, pañca sampadā’’ti. Chaṭṭhaṃ.

7. Dhanasuttaṃ

47. ‘‘Pañcimāni, bhikkhave, dhanāni. Katamāni pañca? Saddhādhanaṃ, sīladhanaṃ, sutadhanaṃ, cāgadhanaṃ, paññādhanaṃ.

‘‘Katamañca, bhikkhave, saddhādhanaṃ? Idha, bhikkhave, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṃ – ‘itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavā’ti. Idaṃ vuccati, bhikkhave, saddhādhanaṃ.

‘‘Katamañca , bhikkhave, sīladhanaṃ? Idha, bhikkhave, ariyasāvako pāṇātipātā paṭivirato hoti…pe… surāmerayamajjapamādaṭṭhānā paṭivirato hoti. Idaṃ vuccati, bhikkhave, sīladhanaṃ.

‘‘Katamañca, bhikkhave, sutadhanaṃ? Idha, bhikkhave, ariyasāvako bahussuto hoti…pe… diṭṭhiyā suppaṭividdho. Idaṃ vuccati, bhikkhave, sutadhanaṃ.

‘‘Katamañca, bhikkhave, cāgadhanaṃ? Idha, bhikkhave, ariyasāvako vigatamalamaccherena cetasā agāraṃ ajjhāvasati muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato. Idaṃ vuccati, bhikkhave, cāgadhanaṃ.

‘‘Katamañca, bhikkhave, paññādhanaṃ? Idha, bhikkhave, ariyasāvako paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Idaṃ vuccati, bhikkhave, paññādhanaṃ. Imāni kho, bhikkhave, pañca dhanānī’’ti.

[a. ni. 


#### 注意此处是断点重试开始位置，可能需要清理此位置之前的一次翻译 ####
"诸比丘,这五种功德之流、善行之流是快乐的食粮,能导向天界,结果快乐,引向天界,能带来可爱、可意、可喜、有益、快乐的结果。
"哪五种?诸比丘,比丘在使用衣服时,进入无量心定而安住,他的功德之流、善行之流是无量的快乐食粮,能导向天界,结果快乐,引向天界,能带来可爱、可意、可喜、有益、快乐的结果。
"诸比丘,比丘在食用饮食时...诸比丘,比丘在使用住处时...诸比丘,比丘在使用床座时...
"诸比丘,比丘在使用病人所需的药品时,进入无量心定而安住,他的功德之流、善行之流是无量的快乐食粮,能导向天界,结果快乐,引向天界,能带来可爱、可意、可喜、有益、快乐的结果。诸比丘,这就是五种功德之流、善行之流,是快乐的食粮,能导向天界,结果快乐,引向天界,能带来可爱、可意、可喜、有益、快乐的结果。
"诸比丘,对于具足这五种功德之流、善行之流的圣弟子,他的功德是难以衡量的—'这么多功德之流、善行之流是快乐的食粮,能导向天界,结果快乐,引向天界,能带来可爱、可意、可喜、有益、快乐的结果'。这只能称为不可计数、不可衡量的大功德聚。
"诸比丘,就像大海中的水量难以衡量—'有这么多水罐'或'有这么多百水罐'或'有这么多千水罐'或'有这么多百千水罐';这只能称为不可计数、不可衡量的大水聚。同样地,诸比丘,对于具足这五种功德之流、善行之流的圣弟子,他的功德是难以衡量的—'这么多功德之流、善行之流是快乐的食粮,能导向天界,结果快乐,引向天界,能带来可爱、可意、可喜、有益、快乐的结果'。这只能称为不可计数、不可衡量的大功德聚。"
"大海无边际,大湖广阔无垠,
可怕而富饶,众宝藏所在;
如众河川为人群所依,
众多支流汇入大海。
如是施食施饮施衣者,
施床座卧具覆盖者;
功德之流流向智者,
如众河川流入大海。"
第五
成就经
"诸比丘,有这五种成就。哪五种?信仰成就、戒行成就、多闻成就、布施成就、智慧成就——诸比丘,这就是五种成就。"
第六
财富经
"诸比丘,有这五种财富。哪五种?信仰财、戒行财、多闻财、布施财、智慧财。
"诸比丘,什么是信仰财?在此,诸比丘,圣弟子有信仰,相信如来的觉悟—'世尊确实是...人天导师、觉悟者、世尊'。诸比丘,这称为信仰财。
"诸比丘,什么是戒行财?在此,诸比丘,圣弟子远离杀生...远离饮酒放逸。诸比丘,这称为戒行财。
"诸比丘,什么是多闻财?在此,诸比丘,圣弟子多闻...以正见善通达。诸比丘,这称为多闻财。
"诸比丘,什么是布施财?在此,诸比丘,圣弟子以无吝啬之心住家,乐于布施,慷慨解囊,乐于给予,乐于分享。诸比丘,这称为布施财。
"诸比丘,什么是智慧财?在此,诸比丘,圣弟子有智慧,具足了知生灭的智慧,具有圣者的洞察力,能正确导向苦的止息。诸比丘,这称为智慧财。诸比丘,这就是五种财富。"

4.52] ‘‘Yassa saddhā tathāgate, acalā suppatiṭṭhitā;

Sīlañca yassa kalyāṇaṃ, ariyakantaṃ pasaṃsitaṃ.

‘‘Saṅghe pasādo yassatthi, ujubhūtañca dassanaṃ;

Adaliddoti taṃ āhu, amoghaṃ tassa jīvitaṃ.

‘‘Tasmā saddhañca sīlañca, pasādaṃ dhammadassanaṃ;

Anuyuñjetha medhāvī, saraṃ buddhāna sāsana’’nti. sattamaṃ;

8. Alabbhanīyaṭhānasuttaṃ



4.52\
"谁对如来有信心，坚定不移且稳固；
谁的戒行善美好，圣者所爱受称赞。
谁对僧团有净信，见解正直且清明；
不贫穷者称呼他，他的生命不虚度。
因此智者应精进，信心戒行与净信，
以及正法的见解，忆持佛陀的教导。"
第七
8. 不可得处经


48. ‘‘Pañcimāni, bhikkhave, alabbhanīyāni ṭhānāni samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ. Katamāni pañca? ‘Jarādhammaṃ mā jīrī’ti alabbhanīyaṃ ṭhānaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ. ‘Byādhidhammaṃ mā byādhīyī’ti [vyādhidhammaṃ ‘‘mā vyādhīyī’’ti (sī. pī.)] …pe… ‘maraṇadhammaṃ mā mīyī’ti… ‘khayadhammaṃ mā khīyī’ti… ‘nassanadhammaṃ mā nassī’ti alabbhanīyaṃ ṭhānaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ.

‘‘Assutavato , bhikkhave, puthujjanassa jarādhammaṃ jīrati. So jarādhamme jiṇṇe na iti paṭisañcikkhati – ‘na kho mayhevekassa [mayhamevekassa (sī.)] jarādhammaṃ jīrati, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbesaṃ sattānaṃ jarādhammaṃ jīrati. Ahañceva [ahañce (?)] kho pana jarādhamme jiṇṇe soceyyaṃ kilameyyaṃ parideveyyaṃ, urattāḷiṃ kandeyyaṃ, sammohaṃ āpajjeyyaṃ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṃ okkameyya, kammantāpi nappavatteyyuṃ [kammantopi nappavatteyya (ka.)], amittāpi attamanā assu, mittāpi dummanā assū’ti. So jarādhamme jiṇṇe socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati. Ayaṃ vuccati, bhikkhave – ‘assutavā puthujjano viddho savisena sokasallena attānaṃyeva paritāpeti’’’.

‘‘Puna caparaṃ, bhikkhave, assutavato puthujjanassa byādhidhammaṃ byādhīyati…pe… maraṇadhammaṃ mīyati… khayadhammaṃ khīyati… nassanadhammaṃ nassati. So nassanadhamme naṭṭhe na iti paṭisañcikkhati – ‘na kho mayhevekassa nassanadhammaṃ nassati, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbesaṃ sattānaṃ nassanadhammaṃ nassati. Ahañceva kho pana nassanadhamme naṭṭhe soceyyaṃ kilameyyaṃ parideveyyaṃ, urattāḷiṃ kandeyyaṃ , sammohaṃ āpajjeyyaṃ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṃ okkameyya, kammantāpi nappavatteyyuṃ, amittāpi attamanā assu, mittāpi dummanā assū’ti. So nassanadhamme naṭṭhe socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati. Ayaṃ vuccati, bhikkhave – ‘assutavā puthujjano viddho savisena sokasallena attānaṃyeva paritāpeti’’’.

‘‘Sutavato ca kho, bhikkhave, ariyasāvakassa jarādhammaṃ jīrati. So jarādhamme jiṇṇe iti paṭisañcikkhati – ‘na kho mayhevekassa jarādhammaṃ jīrati, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbesaṃ sattānaṃ jarādhammaṃ jīrati. Ahañceva kho pana jarādhamme jiṇṇe soceyyaṃ kilameyyaṃ parideveyyaṃ, urattāḷiṃ kandeyyaṃ, sammohaṃ āpajjeyyaṃ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṃ okkameyya, kammantāpi nappavatteyyuṃ, amittāpi attamanā assu, mittāpi dummanā assū’ti. So jarādhamme jiṇṇe na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati . Ayaṃ vuccati, bhikkhave – ‘sutavā ariyasāvako abbuhi [abbahi (sī.)] savisaṃ sokasallaṃ, yena viddho assutavā puthujjano attānaṃyeva paritāpeti. Asoko visallo ariyasāvako attānaṃyeva parinibbāpeti’’’.

‘‘Puna caparaṃ, bhikkhave, sutavato ariyasāvakassa byādhidhammaṃ byādhīyati…pe… maraṇadhammaṃ mīyati… khayadhammaṃ khīyati… nassanadhammaṃ nassati. So nassanadhamme naṭṭhe iti paṭisañcikkhati – ‘na kho mayhevekassa nassanadhammaṃ nassati, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbesaṃ sattānaṃ nassanadhammaṃ nassati. Ahañceva kho pana nassanadhamme naṭṭhe soceyyaṃ kilameyyaṃ parideveyyaṃ, urattāḷiṃ kandeyyaṃ, sammohaṃ āpajjeyyaṃ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṃ okkameyya, kammantāpi nappavatteyyuṃ, amittāpi attamanā assu, mittāpi dummanā assū’ti. So nassanadhamme naṭṭhe na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati. Ayaṃ vuccati, bhikkhave – ‘sutavā ariyasāvako abbuhi savisaṃ sokasallaṃ, yena viddho assutavā puthujjano attānaṃyeva paritāpeti. Asoko visallo ariyasāvako attānaṃyeva parinibbāpetī’’’ti.


48. "诸比丘，这五种情况是沙门、婆罗门、天神、魔罗、梵天或世间任何人都无法获得的。哪五种？'不要让应衰老的衰老'，这是沙门、婆罗门、天神、魔罗、梵天或世间任何人都无法获得的情况。'不要让应生病的生病'......'不要让应死亡的死亡'...'不要让应灭尽的灭尽'...'不要让应毁灭的毁灭'，这是沙门、婆罗门、天神、魔罗、梵天或世间任何人都无法获得的情况。
"诸比丘，对于无闻凡夫，应衰老的会衰老。当应衰老的衰老时，他不这样思考：'不仅仅是我一个人应衰老的会衰老，而是所有众生的来去、死亡、再生，所有众生应衰老的都会衰老。如果我因为应衰老的衰老而悲伤、疲惫、哀叹、捶胸痛哭、陷入迷惑，我的饮食会失去味道，身体会变得丑陋，工作也无法进行，敌人会高兴，朋友会忧愁。'当应衰老的衰老时，他悲伤、疲惫、哀叹、捶胸痛哭、陷入迷惑。诸比丘，这被称为'无闻凡夫被带毒的忧愁之箭射中，只是折磨自己'。
"再者，诸比丘，对于无闻凡夫，应生病的会生病......应死亡的会死亡...应灭尽的会灭尽...应毁灭的会毁灭。当应毁灭的毁灭时，他不这样思考：'不仅仅是我一个人应毁灭的会毁灭，而是所有众生的来去、死亡、再生，所有众生应毁灭的都会毁灭。如果我因为应毁灭的毁灭而悲伤、疲惫、哀叹、捶胸痛哭、陷入迷惑，我的饮食会失去味道，身体会变得丑陋，工作也无法进行，敌人会高兴，朋友会忧愁。'当应毁灭的毁灭时，他悲伤、疲惫、哀叹、捶胸痛哭、陷入迷惑。诸比丘，这被称为'无闻凡夫被带毒的忧愁之箭射中，只是折磨自己'。
"然而，诸比丘，对于有闻圣弟子，应衰老的会衰老。当应衰老的衰老时，他这样思考：'不仅仅是我一个人应衰老的会衰老，而是所有众生的来去、死亡、再生，所有众生应衰老的都会衰老。如果我因为应衰老的衰老而悲伤、疲惫、哀叹、捶胸痛哭、陷入迷惑，我的饮食会失去味道，身体会变得丑陋，工作也无法进行，敌人会高兴，朋友会忧愁。'当应衰老的衰老时，他不悲伤、不疲惫、不哀叹、不捶胸痛哭、不陷入迷惑。诸比丘，这被称为'有闻圣弟子拔出了带毒的忧愁之箭，无闻凡夫被这箭射中只是折磨自己。无忧无箭的圣弟子使自己完全寂静'。
"再者，诸比丘，对于有闻圣弟子，应生病的会生病......应死亡的会死亡...应灭尽的会灭尽...应毁灭的会毁灭。当应毁灭的毁灭时，他这样思考：'不仅仅是我一个人应毁灭的会毁灭，而是所有众生的来去、死亡、再生，所有众生应毁灭的都会毁灭。如果我因为应毁灭的毁灭而悲伤、疲惫、哀叹、捶胸痛哭、陷入迷惑，我的饮食会失去味道，身体会变得丑陋，工作也无法进行，敌人会高兴，朋友会忧愁。'当应毁灭的毁灭时，他不悲伤、不疲惫、不哀叹、不捶胸痛哭、不陷入迷惑。诸比丘，这被称为'有闻圣弟子拔出了带毒的忧愁之箭，无闻凡夫被这箭射中只是折磨自己。无忧无箭的圣弟子使自己完全寂静'。"


‘‘Imāni kho, bhikkhave, pañca alabbhanīyāni ṭhānāni samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmi’’nti.

[jā. 1.5.96 jātakepi] ‘‘Na socanāya paridevanāya,

Atthodha labbhā [attho idha labbhati (syā.), attho idha labbhā (pī.)] api appakopi;

Socantamenaṃ dukhitaṃ viditvā,

Paccatthikā attamanā bhavanti.

‘‘Yato ca kho paṇḍito āpadāsu,

Na vedhatī atthavinicchayaññū;

Paccatthikāssa dukhitā bhavanti,

Disvā mukhaṃ avikāraṃ purāṇaṃ.

‘‘Jappena mantena subhāsitena,

Anuppadānena paveṇiyā vā;

Yathā yathā yattha [yathā yathā yattha yattha (ka.)] labhetha atthaṃ,

Tathā tathā tattha parakkameyya.

‘‘Sace pajāneyya alabbhaneyyo,

Mayāva [mayā vā (syā. kaṃ. pī.)] aññena vā esa attho;

Asocamāno adhivāsayeyya,

Kammaṃ daḷhaṃ kinti karomi dānī’’ti. aṭṭhamaṃ;

9. Kosalasuttaṃ

49. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho rājā pasenadi kosalo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.

(Tena kho pana samayena mallikā devī kālaṅkatā hoti.) [( ) natthi (sī.)] Atha kho aññataro puriso yena rājā pasenadi kosalo tenupasaṅkami; upasaṅkamitvā rañño pasenadissa kosalassa upakaṇṇake āroceti – ‘‘mallikā devī, deva [deva devī (syā. kaṃ. pī.)], kālaṅkatā’’ti. Evaṃ vutte rājā pasenadi kosalo dukkhī dummano pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi.

Atha kho bhagavā rājānaṃ pasenadiṃ kosalaṃ dukkhiṃ dummanaṃ pattakkhandhaṃ adhomukhaṃ pajjhāyantaṃ appaṭibhānaṃ viditvā rājānaṃ pasenadiṃ kosalaṃ etadavoca – ‘‘pañcimāni, mahārāja, alabbhanīyāni ṭhānāni samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ. Katamāni pañca? ‘Jarādhammaṃ mā jīrī’ti alabbhanīyaṃ ṭhānaṃ…pe… na socanāya paridevanāya…pe… kammaṃ daḷhaṃ kinti karomi dānī’’ti. Navamaṃ.

10. Nāradasuttaṃ

50. Ekaṃ samayaṃ āyasmā nārado pāṭaliputte viharati kukkuṭārāme. Tena kho pana samayena muṇḍassa rañño bhaddā devī kālaṅkatā hoti piyā manāpā. So bhaddāya deviyā kālaṅkatāya piyāya manāpāya neva nhāyati [nahāyati (sī. syā. kaṃ. pī.)] na vilimpati na bhattaṃ bhuñjati na kammantaṃ payojeti – rattindivaṃ [rattidivaṃ (ka.)] bhaddāya deviyā sarīre ajjhomucchito. Atha kho muṇḍo rājā piyakaṃ kosārakkhaṃ [sokārakkhaṃ (syā.)] āmantesi – ‘‘tena hi, samma piyaka , bhaddāya deviyā sarīraṃ āyasāya teladoṇiyā pakkhipitvā aññissā āyasāya doṇiyā paṭikujjatha, yathā mayaṃ bhaddāya deviyā sarīraṃ cirataraṃ passeyyāmā’’ti. ‘‘Evaṃ, devā’’ti kho piyako kosārakkho muṇḍassa rañño paṭissutvā bhaddāya deviyā sarīraṃ āyasāya teladoṇiyā pakkhipitvā aññissā āyasāya doṇiyā paṭikujji.

Atha kho piyakassa kosārakkhassa etadahosi – ‘‘imassa kho muṇḍassa rañño bhaddā devī kālaṅkatā piyā manāpā. So bhaddāya deviyā kālaṅkatāya piyāya manāpāya neva nhāyati na vilimpati na bhattaṃ bhuñjati na kammantaṃ payojeti – rattindivaṃ bhaddāya deviyā sarīre ajjhomucchito. Kaṃ [kiṃ (ka.)] nu kho muṇḍo rājā samaṇaṃ vā brāhmaṇaṃ vā payirupāseyya, yassa dhammaṃ sutvā sokasallaṃ pajaheyyā’’ti!

Atha kho piyakassa kosārakkhassa etadahosi – ‘‘ayaṃ kho āyasmā nārado pāṭaliputte viharati kukkuṭārāme. Taṃ kho panāyasmantaṃ nāradaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘paṇḍito viyatto [vyatto (sī. pī.), byatto (syā. kaṃ., dī. ni. 

"诸比丘，这就是沙门、婆罗门、天神、魔罗、梵天或世间任何人都无法获得的五种情况。"
"悲伤哀叹无益处，
此中即使小利也难得；
知其悲伤痛苦时，
敌人便会心欢喜。
然而智者遇灾难，
不动摇知利害者；
敌人见其面不改，
旧貌依然反忧愁。
以咒语善言语，
布施或传统方式；
无论何处得利益，
应当努力去实行。
若知此事不可得，
无论我或他人为，
应无忧愁而忍受，
坚定行动我当如何。"
第八
9. 憍萨罗经
49. 有一次，世尊住在舍卫城祇树给孤独园。那时，波斯匿王来到世尊处，礼敬世尊后，坐在一旁。
（那时，末利夫人已经去世。）有一个人来到波斯匿王处，在波斯匿王耳边告知："陛下，末利夫人已经去世。"听到这话，波斯匿王悲伤、忧愁、肩膀下垂、低头沉思、无言以对地坐着。
世尊看到波斯匿王悲伤、忧愁、肩膀下垂、低头沉思、无言以对，便对波斯匿王说："大王，这五种情况是沙门、婆罗门、天神、魔罗、梵天或世间任何人都无法获得的。哪五种？'不要让应衰老的衰老'，这是无法获得的情况......"悲伤哀叹无益处"......"坚定行动我当如何。"
第九
10. 那罗陀经
50. 有一次，尊者那罗陀住在巴连弗邑（即华氏城）的鸡园。那时，文荼王深爱的王后跋陀去世了。王后去世后，他既不沐浴，也不涂油，不进食，不处理政务——日夜沉溺于对王后遗体的执著。
文荼王召唤亲爱的宝藏守卫毗耶迦说："亲爱的毗耶迦，请将王后的遗体放入铁制的油槽中，再用另一个铁槽盖住，这样我们就可以长时间看到王后的遗体。""遵命，陛下。"毗耶迦回答文荼王，然后将王后的遗体放入铁制的油槽中，再用另一个铁槽盖住。
毗耶迦想："文荼王深爱的王后跋陀去世了。王后去世后，他既不沐浴，也不涂油，不进食，不处理政务——日夜沉溺于对王后遗体的执著。文荼王应该去拜访哪位沙门或婆罗门，听闻其法后能够去除忧愁之箭呢？"
毗耶迦又想："尊者那罗陀住在巴连弗邑的鸡园。关于这位尊者那罗陀，有这样美好的名声流传：'他是智者、博学者、

2.407)] medhāvī bahussuto cittakathī kalyāṇapaṭibhāno vuddho ceva [buddho ceva (ka.)] arahā ca’ [arahā cā’ti (?)]. Yaṃnūna muṇḍo rājā āyasmantaṃ nāradaṃ payirupāseyya, appeva nāma muṇḍo rājā āyasmato nāradassa dhammaṃ sutvā sokasallaṃ pajaheyyā’’ti.

Atha kho piyako kosārakkho yena muṇḍo rājā tenupasaṅkami; upasaṅkamitvā muṇḍaṃ rājānaṃ etadavoca – ‘‘ayaṃ kho, deva, āyasmā nārado pāṭaliputte viharati kukkuṭārāme. Taṃ kho panāyasmantaṃ nāradaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘paṇḍito viyatto medhāvī bahussuto cittakathī kalyāṇapaṭibhāno vuddho ceva arahā ca’ [arahā cā’ti (?)]. Yadi pana devo āyasmantaṃ nāradaṃ payirupāseyya, appeva nāma devo āyasmato nāradassa dhammaṃ sutvā sokasallaṃ pajaheyyā’’ti. ‘‘Tena hi, samma piyaka , āyasmantaṃ nāradaṃ paṭivedehi. Kathañhi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ pubbe appaṭisaṃvidito upasaṅkamitabbaṃ maññeyyā’’ti ! ‘‘Evaṃ, devā’’ti kho piyako kosārakkho muṇḍassa rañño paṭissutvā yenāyasmā nārado tenupasaṅkami; upasaṅkamitvā āyasmantaṃ nāradaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho piyako kosārakkho āyasmantaṃ nāradaṃ etadavoca –

‘‘Imassa , bhante, muṇḍassa rañño bhaddā devī kālaṅkatā piyā manāpā. So bhaddāya deviyā kālaṅkatāya piyāya manāpāya neva nhāyati na vilimpati na bhattaṃ bhuñjati na kammantaṃ payojeti – rattindivaṃ bhaddāya deviyā sarīre ajjhomucchito. Sādhu, bhante, āyasmā nārado muṇḍassa rañño tathā dhammaṃ desetu yathā muṇḍo rājā āyasmato nāradassa dhammaṃ sutvā sokasallaṃ pajaheyyā’’ti. ‘‘Yassadāni, piyaka, muṇḍo rājā kālaṃ maññatī’’ti.

Atha kho piyako kosārakkho uṭṭhāyāsanā āyasmantaṃ nāradaṃ abhivādetvā padakkhiṇaṃ katvā yena muṇḍo rājā tenupasaṅkami; upasaṅkamitvā muṇḍaṃ rājānaṃ etadavoca – ‘‘katāvakāso kho, deva, āyasmatā nāradena. Yassadāni devo kālaṃ maññatī’’ti. ‘‘Tena hi, samma piyaka, bhadrāni bhadrāni yānāni yojāpehī’’ti. ‘‘Evaṃ, devā’’ti kho piyako kosārakkho muṇḍassa rañño paṭissutvā bhadrāni bhadrāni yānāni yojāpetvā muṇḍaṃ rājānaṃ etadavoca – ‘‘yuttāni kho te, deva, bhadrāni bhadrāni yānāni. Yassadāni devo kālaṃ maññatī’’ti.

Atha kho muṇḍo rājā bhadraṃ yānaṃ [bhadraṃ bhadraṃ yānaṃ (syā. kaṃ. ka.), bhaddaṃ yānaṃ (pī.)] abhiruhitvā bhadrehi bhadrehi yānehi yena kukkuṭārāmo tena pāyāsi mahaccā [mahacca (bahūsu)] rājānubhāvena āyasmantaṃ nāradaṃ dassanāya. Yāvatikā yānassa bhūmi yānena gantvā, yānā paccorohitvā pattikova ārāmaṃ pāvisi. Atha kho muṇḍo rājā yena āyasmā nārado tenupasaṅkami; upasaṅkamitvā āyasmantaṃ nāradaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho muṇḍaṃ rājānaṃ āyasmā nārado etadavoca –

‘‘Pañcimāni, mahārāja, alabbhanīyāni ṭhānāni samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ. Katamāni pañca? ‘Jarādhammaṃ mā jīrī’ti alabbhanīyaṃ ṭhānaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ. ‘Byādhidhammaṃ mā byādhīyī’ti…pe… ‘maraṇadhammaṃ mā mīyī’ti… ‘khayadhammaṃ mā khīyī’ti… ‘nassanadhammaṃ mā nassī’ti alabbhanīyaṃ ṭhānaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ.

‘‘Assutavato , mahārāja, puthujjanassa jarādhammaṃ jīrati. So jarādhamme jiṇṇe na iti paṭisañcikkhati – ‘na kho mayhevekassa jarādhammaṃ jīrati, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbesaṃ sattānaṃ jarādhammaṃ jīrati. Ahañceva kho pana jarādhamme jiṇṇe soceyyaṃ kilameyyaṃ parideveyyaṃ, urattāḷiṃ kandeyyaṃ, sammohaṃ āpajjeyyaṃ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṃ okkameyya, kammantāpi nappavatteyyuṃ, amittāpi attamanā assu, mittāpi dummanā assū’ti. So jarādhamme jiṇṇe socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati. Ayaṃ vuccati, mahārāja – ‘assutavā puthujjano viddho savisena sokasallena attānaṃyeva paritāpeti’’’.


有智慧、多闻、善于言谈、善于应对、年长且是阿罗汉。'也许文荼王应该去拜访尊者那罗陀,或许文荼王听闻尊者那罗陀的法后能够去除忧愁之箭。"
于是毗耶迦来到文荼王处,对文荼王说:"陛下,尊者那罗陀住在巴连弗邑的鸡园。关于这位尊者那罗陀,有这样美好的名声流传:'他是智者、博学者、有智慧、多闻、善于言谈、善于应对、年长且是阿罗汉。'如果陛下去拜访尊者那罗陀,或许陛下听闻尊者那罗陀的法后能够去除忧愁之箭。""那么,亲爱的毗耶迦,你去通知尊者那罗陀。像我这样的人怎么能未经通知就去拜访住在自己领地内的沙门或婆罗门呢?""遵命,陛下。"毗耶迦回答文荼王,然后来到尊者那罗陀处,礼敬尊者那罗陀后,坐在一旁。坐在一旁的毗耶迦对尊者那罗陀说:
"尊者,文荼王深爱的王后跋陀去世了。王后去世后,他既不沐浴,也不涂油,不进食,不处理政务——日夜沉溺于对王后遗体的执著。请尊者为文荼王说法,使文荼王听闻尊者的法后能够去除忧愁之箭。""毗耶迦,那就让文荼王选择适当的时间吧。"
于是毗耶迦从座位上起身,礼敬尊者那罗陀,右绕后离开,来到文荼王处,对文荼王说:"陛下,尊者那罗陀已经同意了。请陛下选择适当的时间。""那  ,亲爱的毗耶迦,准备好华丽的车辆。""遵命,陛下。"毗耶迦回答文荼王,准备好华丽的车辆后,对文荼王说:"陛下,华丽的车辆已经准备好了。请陛下选择适当的时间。"
于是文荼王登上华丽的车辆,乘坐华丽的车辆前往鸡园拜见尊者那罗陀,带着盛大的王者威仪。车辆能行驶的地方就乘车前行,然后下车步行进入园林。文荼王来到尊者那罗陀处,礼敬尊者那罗陀后,坐在一旁。尊者那罗陀对坐在一旁的文荼王说:
"大王,这五种情况是沙门、婆罗门、天神、魔罗、梵天或世间任何人都无法获得的。哪五种?'不要让应衰老的衰老',这是沙门、婆罗门、天神、魔罗、梵天或世间任何人都无法获得的情况。'不要让应生病的生病'......'不要让应死亡的死亡'...'不要让应灭尽的灭尽'...'不要让应毁灭的毁灭',这是沙门、婆罗门、天神、魔罗、梵天或世间任何人都无法获得的情况。
"大王,对于无闻凡夫,应衰老的会衰老。当应衰老的衰老时,他不这样思考:'不仅仅是我一个人应衰老的会衰老,而是所有众生的来去、死亡、再生,所有众生应衰老的都会衰老。如果我因为应衰老的衰老而悲伤、疲惫、哀叹、捶胸痛哭、陷入迷惑,我的饮食会失去味道,身体会变得丑陋,工作也无法进行,敌人会高兴,朋友会忧愁。'当应衰老的衰老时,他悲伤、疲惫、哀叹、捶胸痛哭、陷入迷惑。大王,这被称为'无闻凡夫被带毒的忧愁之箭射中,只是折磨自己'。"


‘‘Puna caparaṃ, mahārāja, assutavato puthujjanassa byādhidhammaṃ byādhīyati…pe… maraṇadhammaṃ mīyati… khayadhammaṃ khīyati… nassanadhammaṃ nassati. So nassanadhamme naṭṭhe na iti paṭisañcikkhati – ‘na kho mayhevekassa nassanadhammaṃ nassati, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbesaṃ sattānaṃ nassanadhammaṃ nassati. Ahañceva kho pana nassanadhamme naṭṭhe soceyyaṃ kilameyyaṃ parideveyyaṃ, urattāḷiṃ kandeyyaṃ, sammohaṃ āpajjeyyaṃ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṃ okkameyya, kammantāpi nappavatteyyuṃ, amittāpi attamanā assu, mittāpi dummanā assū’ti. So nassanadhamme naṭṭhe socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati. Ayaṃ vuccati, mahārāja – ‘assutavā puthujjano viddho savisena sokasallena attānaṃyeva paritāpeti’’’.

‘‘Sutavato ca kho, mahārāja, ariyasāvakassa jarādhammaṃ jīrati. So jarādhamme jiṇṇe iti paṭisañcikkhati – ‘na kho mayhevekassa jarādhammaṃ jīrati, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbesaṃ sattānaṃ jarādhammaṃ jīrati. Ahañceva kho pana jarādhamme jiṇṇe soceyyaṃ kilameyyaṃ parideveyyaṃ, urattāḷiṃ kandeyyaṃ, sammohaṃ āpajjeyyaṃ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṃ okkameyya, kammantāpi nappavatteyyuṃ, amittāpi attamanā assu, mittāpi dummanā assū’ti. So jarādhamme jiṇṇe na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati. Ayaṃ vuccati, mahārāja – ‘sutavā ariyasāvako abbuhi savisaṃ sokasallaṃ, yena viddho assutavā puthujjano attānaṃyeva paritāpeti. Asoko visallo ariyasāvako attānaṃyeva parinibbāpeti’’’.

‘‘Puna caparaṃ, mahārāja, sutavato ariyasāvakassa byādhidhammaṃ byādhīyati…pe… maraṇadhammaṃ mīyati… khayadhammaṃ khīyati… nassanadhammaṃ nassati. So nassanadhamme naṭṭhe iti paṭisañcikkhati – ‘na kho mayhevekassa nassanadhammaṃ nassati, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbesaṃ sattānaṃ nassanadhammaṃ nassati. Ahañceva kho pana nassanadhamme naṭṭhe soceyyaṃ kilameyyaṃ parideveyyaṃ, urattāḷiṃ kandeyyaṃ, sammohaṃ āpajjeyyaṃ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṃ okkameyya, kammantāpi nappavatteyyuṃ, amittāpi attamanā assu, mittāpi dummanā assū’ti. So nassanadhamme naṭṭhe na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati. Ayaṃ vuccati, mahārāja – ‘sutavā ariyasāvako abbuhi savisaṃ sokasallaṃ, yena viddho assutavā puthujjano attānaṃyeva paritāpeti. Asoko visallo ariyasāvako attānaṃyeva parinibbāpeti ’’’.

‘‘Imāni kho, mahārāja, pañca alabbhanīyāni ṭhānāni samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmi’’nti.

‘‘Na socanāya paridevanāya,

Atthodha labbhā api appakopi;

Socantamenaṃ dukhitaṃ viditvā,

Paccatthikā attamanā bhavanti.

‘‘Yato ca kho paṇḍito āpadāsu,

Na vedhatī atthavinicchayaññū;

Paccatthikāssa dukhitā bhavanti,

Disvā mukhaṃ avikāraṃ purāṇaṃ.

‘‘Jappena mantena subhāsitena,

Anuppadānena paveṇiyā vā;

Yathā yathā yattha labhetha atthaṃ,

Tathā tathā tattha parakkameyya.

‘‘Sace pajāneyya alabbhaneyyo,

Mayāva aññena vā esa attho;

Asocamāno adhivāsayeyya,

Kammaṃ daḷhaṃ kinti karomi dānī’’ti [jā. 1 jātakepi].

Evaṃ vutte muṇḍo rājā āyasmantaṃ nāradaṃ etadavoca – ‘‘ko nāmo [ko nu kho (sī. pī.)] ayaṃ, bhante, dhammapariyāyo’’ti? ‘‘Sokasallaharaṇo nāma ayaṃ, mahārāja, dhammapariyāyo’’ti. ‘‘Taggha, bhante, sokasallaharaṇo [taggha bhante sokasallaharaṇo, taggha bhante sokasallaharaṇo (sī. syā. kaṃ. pī.)]! Imañhi me, bhante, dhammapariyāyaṃ sutvā sokasallaṃ pahīna’’nti.

Atha kho muṇḍo rājā piyakaṃ kosārakkhaṃ āmantesi – ‘‘tena hi, samma piyaka, bhaddāya deviyā sarīraṃ jhāpetha; thūpañcassā karotha. Ajjatagge dāni mayaṃ nhāyissāma ceva vilimpissāma bhattañca bhuñjissāma kammante ca payojessāmā’’ti. Dasamaṃ.

Muṇḍarājavaggo pañcamo.


"再者，大王，对于无闻凡夫，应生病的会生病......应死亡的会死亡...应灭尽的会灭尽...应毁灭的会毁灭。当应毁灭的毁灭时，他不这样思考：'不仅仅是我一个人应毁灭的会毁灭，而是所有众生的来去、死亡、再生，所有众生应毁灭的都会毁灭。如果我因为应毁灭的毁灭而悲伤、疲惫、哀叹、捶胸痛哭、陷入迷惑，我的饮食会失去味道，身体会变得丑陋，工作也无法进行，敌人会高兴，朋友会忧愁。'当应毁灭的毁灭时，他悲伤、疲惫、哀叹、捶胸痛哭、陷入迷惑。大王，这被称为'无闻凡夫被带毒的忧愁之箭射中，只是折磨自己'。
"然而，大王，对于有闻圣弟子，应衰老的会衰老。当应衰老的衰老时，他这样思考：'不仅仅是我一个人应衰老的会衰老，而是所有众生的来去、死亡、再生，所有众生应衰老的都会衰老。如果我因为应衰老的衰老而悲伤、疲惫、哀叹、捶胸痛哭、陷入迷惑，我的饮食会失去味道，身体会变得丑陋，工作也无法进行，敌人会高兴，朋友会忧愁。'当应衰老的衰老时，他不悲伤、不疲惫、不哀叹、不捶胸痛哭、不陷入迷惑。大王，这被称为'有闻圣弟子拔出了带毒的忧愁之箭，无闻凡夫被这箭射中只是折磨自己。无忧无箭的圣弟子使自己完全寂静'。
"再者，大王，对于有闻圣弟子，应生病的会生病......应死亡的会死亡...应灭尽的会灭尽...应毁灭的会毁灭。当应毁灭的毁灭时，他这样思考：'不仅仅是我一个人应毁灭的会毁灭，而是所有众生的来去、死亡、再生，所有众生应毁灭的都会毁灭。如果我因为应毁灭的毁灭而悲伤、疲惫、哀叹、捶胸痛哭、陷入迷惑，我的饮食会失去味道，身体会变得丑陋，工作也无法进行，敌人会高兴，朋友会忧愁。'当应毁灭的毁灭时，他不悲伤、不疲惫、不哀叹、不捶胸痛哭、不陷入迷惑。大王，这被称为'有闻圣弟子拔出了带毒的忧愁之箭，无闻凡夫被这箭射中只是折磨自己。无忧无箭的圣弟子使自己完全寂静'。
"大王，这就是沙门、婆罗门、天神、魔罗、梵天或世间任何人都无法获得的五种情况。"
"悲伤哀叹无益处，
此中即使小利也难得；
知其悲伤痛苦时，
敌人便会心欢喜。
然而智者遇灾难，
不动摇知利害者；
敌人见其面不改，
旧貌依然反忧愁。
以咒语善言语，
布施或传统方式；
无论何处得利益，
应当努力去实行。
若知此事不可得，
无论我或他人为；
应无忧愁而忍受，
坚定行动我当如何。"
文荼王听了这番话后对尊者那罗陀说："尊者，这个法门叫什么名字？""大王，这个法门叫做'拔除忧愁之箭'。""确实如此，尊者，确实是拔除忧愁之箭！听了这个法门后，我的忧愁之箭已经拔除了。"
然后文荼王对毗耶迦说："亲爱的毗耶迦，那么请火化王后的遗体，并为她建造佛塔。从今天开始，我们要沐浴、涂油、进食，并处理政务。"
第十
文荼王品第五


Tassuddānaṃ –

Ādiyo sappuriso iṭṭhā, manāpadāyībhisandaṃ;

Sampadā ca dhanaṃ ṭhānaṃ, kosalo nāradena cāti.

Paṭhamapaṇṇāsakaṃ samattaṃ.



其摘要：
阿迪约、善人、可爱、
施予可意、功德之流；
成就与财富、处所、
憍萨罗与那罗陀。
第一个五十经已结束。


2. Dutiyapaṇṇāsakaṃ

2. 第二个五十经


