4. Devatāvaggo

1. Sekhasuttaṃ

31. ‘‘Chayime , bhikkhave, dhammā sekhassa bhikkhuno parihānāya saṃvattanti. Katame cha? Kammārāmatā , bhassārāmatā, niddārāmatā, saṅgaṇikārāmatā, indriyesu aguttadvāratā, bhojane amattaññutā – ime kho, bhikkhave, cha dhammā sekhassa bhikkhuno parihānāya saṃvattanti.

‘‘Chayime, bhikkhave, dhammā sekhassa bhikkhuno aparihānāya saṃvattanti. Katame cha? Na kammārāmatā, na bhassārāmatā, na niddārāmatā, na saṅgaṇikārāmatā, indriyesu guttadvāratā, bhojane mattaññutā – ime kho , bhikkhave, cha dhammā sekhassa bhikkhuno aparihānāya saṃvattantī’’ti. Paṭhamaṃ.

2. Paṭhamaaparihānasuttaṃ

32. Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho sā devatā bhagavantaṃ etadavoca –

‘‘Chayime, bhante, dhammā bhikkhuno aparihānāya saṃvattanti. Katame cha? Satthugāravatā, dhammagāravatā, saṅghagāravatā, sikkhāgāravatā, appamādagāravatā, paṭisanthāragāravatā [paṭisandhāragāravatā (ka.)] – ime kho, bhante, cha dhammā bhikkhuno aparihānāya saṃvattantī’’ti. Idamavoca sā devatā. Samanuñño satthā ahosi. Atha kho sā devatā ‘‘samanuñño me satthā’’ti bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi.

Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi – ‘‘imaṃ, bhikkhave, rattiṃ aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho, bhikkhave, sā devatā maṃ etadavoca – ‘chayime, bhante, dhammā bhikkhuno aparihānāya saṃvattanti. Katame cha? Satthugāravatā, dhammagāravatā, saṅghagāravatā, sikkhāgāravatā, appamādagāravatā, paṭisanthāragāravatā – ime kho, bhante, cha dhammā bhikkhuno aparihānāya saṃvattantī’ti. Idamavoca, bhikkhave, sā devatā. Idaṃ vatvā maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyī’’ti.

‘‘Satthugaru dhammagaru, saṅghe ca tibbagāravo;

Appamādagaru bhikkhu, paṭisanthāragāravo;

Abhabbo parihānāya, nibbānasseva santike’’ti. dutiyaṃ;

3. Dutiyaaparihānasuttaṃ

33. ‘‘Imaṃ, bhikkhave, rattiṃ aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho, bhikkhave, sā devatā maṃ etadavoca – ‘chayime, bhante, dhammā bhikkhuno aparihānāya saṃvattanti. Katame cha? Satthugāravatā, dhammagāravatā, saṅghagāravatā, sikkhāgāravatā, hirigāravatā, ottappagāravatā – ime kho, bhante, cha dhammā bhikkhuno aparihānāya saṃvattantī’ti. Idamavoca, bhikkhave, sā devatā. Idaṃ vatvā maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyī’’ti.

‘‘Satthugaru dhammagaru, saṅghe ca tibbagāravo;

Hiriottappasampanno, sappatisso sagāravo;

Abhabbo parihānāya, nibbānasseva santike’’ti. tatiyaṃ;

4. Mahāmoggallānasuttaṃ



4. 天神品
1. 有学经
31. "诸比丘，这六法会导致有学比丘退失。是哪六法？乐于工作、乐于谈话、乐于睡眠、乐于群聚、根门不防护、饮食不知量——诸比丘，这六法会导致有学比丘退失。
诸比丘，这六法会导致有学比丘不退失。是哪六法？不乐于工作、不乐于谈话、不乐于睡眠、不乐于群聚、根门善防护、饮食知量——诸比丘，这六法会导致有学比丘不退失。"
2. 第一不退失经
32. 于是，在深夜时分，一位容色殊胜的天神照亮整个祇园，来到世尊处。来到后，礼敬世尊，站在一旁。站在一旁的天神对世尊如是说：
"尊者，这六法会导致比丘不退失。是哪六法？对师尊重、对法尊重、对僧团尊重、对学处尊重、对不放逸尊重、对接待尊重——尊者，这六法会导致比丘不退失。"这是那天神所说。导师表示认可。那天神知道"导师认可我"，礼敬世尊，右绕后即刻消失。
那时，世尊在夜过后召集比丘们说："诸比丘，昨夜有一位容色殊胜的天神照亮整个祇园，来到我处。来到后，礼敬我，站在一旁。站在一旁的那天神对我如是说：'尊者，这六法会导致比丘不退失。是哪六法？对师尊重、对法尊重、对僧团尊重、对学处尊重、对不放逸尊重、对接待尊重——尊者，这六法会导致比丘不退失。'这是那天神所说。说完后，礼敬我，右绕后即刻消失。"
"尊重导师与正法，深敬僧团住至诚，
比丘尊重不放逸，对人接待亦恭敬，
必不退失此功德，实已临近涅槃境。"
3. 第二不退失经
33. "诸比丘，昨夜有一位容色殊胜的天神照亮整个祇园，来到我处。来到后，礼敬我，站在一旁。站在一旁的那天神对我如是说：'尊者，这六法会导致比丘不退失。是哪六法？对师尊重、对法尊重、对僧团尊重、对学处尊重、对惭尊重、对愧尊重——尊者，这六法会导致比丘不退失。'这是那天神所说。说完后，礼敬我，右绕后即刻消失。"
"尊重导师与正法，深敬僧团住至诚，
具足惭愧有恭敬，谦逊尊重常自持，
必不退失此功德，实已临近涅槃境。"
4. 目犍连经
[注：祇园(Jetavana)位于古印度舍卫城(今印度北方邦斯拉瓦斯提遗址)]

34. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho āyasmato mahāmoggallānassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘‘katamesānaṃ devānaṃ evaṃ ñāṇaṃ hoti – ‘sotāpannā nāma [sotāpannāmhā (sī.), sotāpannāmha (syā. kaṃ. pī.)] avinipātadhammā niyatā sambodhiparāyaṇā’’’ti ? Tena kho pana samayena tisso nāma bhikkhu adhunākālaṅkato aññataraṃ brahmalokaṃ upapanno hoti. Tatrapi naṃ evaṃ jānanti – ‘‘tisso brahmā mahiddhiko mahānubhāvo’’ti.

Atha kho āyasmā mahāmoggallāno – seyyathāpi nāma balavā puriso samiñjitaṃ [sammiñjitaṃ (sī. syā. kaṃ. pī.)] vā bāhaṃ pasāreyya pasāritaṃ vā bāhaṃ samiñjeyya, evamevaṃ – jetavane antarahito tasmiṃ brahmaloke pāturahosi. Addasā kho tisso brahmā āyasmantaṃ mahāmoggallānaṃ dūratova āgacchantaṃ. Disvāna āyasmantaṃ mahāmoggallānaṃ etadavoca – ‘‘ehi kho, mārisa moggallāna; svāgataṃ [sāgataṃ (sī.)], mārisa moggallāna; cirassaṃ kho, mārisa moggallāna; imaṃ pariyāyamakāsi, yadidaṃ idhāgamanāya. Nisīda, mārisa moggallāna, idamāsanaṃ paññatta’’nti. Nisīdi kho āyasmā mahāmoggallāno paññatte āsane. Tissopi kho brahmā āyasmantaṃ mahāmoggallānaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho tissaṃ brahmānaṃ āyasmā mahāmoggallāno etadavoca –

‘‘Katamesānaṃ kho, tissa, devānaṃ evaṃ ñāṇaṃ hoti – ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’’’ti? ‘‘Cātumahārājikānaṃ kho, mārisa moggallāna, devānaṃ evaṃ ñāṇaṃ hoti – ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’’’ti.

‘‘Sabbesaññeva nu kho, tissa, cātumahārājikānaṃ devānaṃ evaṃ ñāṇaṃ hoti – ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’’’ti? ‘‘Na kho, mārisa moggallāna, sabbesaṃ cātumahārājikānaṃ devānaṃ evaṃ ñāṇaṃ hoti – ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’ti. Ye kho te, mārisa moggallāna, cātumahārājikā devā buddhe aveccappasādena asamannāgatā dhamme aveccappasādena asamannāgatā saṅghe aveccappasādena asamannāgatā ariyakantehi sīlehi asamannāgatā na tesaṃ devānaṃ evaṃ ñāṇaṃ hoti – ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’ti. Ye ca kho te, mārisa moggallāna, cātumahārājikā devā buddhe aveccappasādena samannāgatā, dhamme aveccappasādena samannāgatā, saṅghe aveccappasādena samannāgatā ariyakantehi sīlehi samannāgatā, tesaṃ evaṃ ñāṇaṃ hoti – ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’’’ti.

‘‘Cātumahārājikānaññeva nu kho, tissa, devānaṃ evaṃ ñāṇaṃ hoti – ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’ti udāhu tāvatiṃsānampi devānaṃ…pe… yāmānampi devānaṃ… tusitānampi devānaṃ… nimmānaratīnampi devānaṃ… paranimmitavasavattīnampi devānaṃ evaṃ ñāṇaṃ hoti – ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’’’ti? ‘‘Paranimmitavasavattīnampi kho, mārisa moggallāna, devānaṃ evaṃ ñāṇaṃ hoti – ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’’’ti.

‘‘Sabbesaññeva nu kho, tissa, paranimmitavasavattīnaṃ devānaṃ evaṃ ñāṇaṃ hoti – ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’’’ti? ‘‘Na kho, mārisa moggallāna, sabbesaṃ paranimmitavasavattīnaṃ devānaṃ evaṃ ñāṇaṃ hoti – ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’ti. Ye kho te, mārisa moggallāna, paranimmitavasavattī devā buddhe aveccappasādena asamannāgatā, dhamme aveccappasādena asamannāgatā, saṅghe aveccappasādena asamannāgatā, ariyakantehi sīlehi asamannāgatā, na tesaṃ devānaṃ evaṃ ñāṇaṃ hoti – ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’ti. Ye ca kho te, mārisa moggallāna, paranimmitavasavattī devā buddhe aveccappasādena samannāgatā, dhamme aveccappasādena samannāgatā, saṅghe aveccappasādena samannāgatā, ariyakantehi sīlehi samannāgatā tesaṃ evaṃ ñāṇaṃ hoti – ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’’’ti.


34. 一时，世尊住在舍卫城（今印度北方邦斯拉瓦斯提遗址）祇园给孤独园。当时，大目犍连尊者独处静坐时，心中生起如是思惟："是哪些天神有如此智慧，知道'我们是预流果者，必定不堕恶趣，决定趣向正觉'？"那时，有一位名叫帝须的比丘刚刚去世，转生到某个梵天界。在那里也都知道他是"大神通、大威力的帝须梵天"。
于是大目犍连尊者，譬如壮士伸曲臂或曲伸臂之快，从祇园消失，出现在那梵天界中。帝须梵天远远地看见大目犍连尊者走来。看见后对大目犍连尊者如是说："来吧，朋友目犍连；欢迎，朋友目犍连；朋友目犍连，你好久没有来这里了。请坐，朋友目犍连，这是为你准备的座位。"大目犍连尊者坐在准备好的座位上。帝须梵天礼敬大目犍连尊者后，也坐在一旁。大目犍连尊者对坐在一旁的帝须梵天如是说：
"帝须，是哪些天神有如此智慧，知道'预流果者必定不堕恶趣，决定趣向正觉'？""朋友目犍连，四大王天的天神有如此智慧，知道'预流果者必定不堕恶趣，决定趣向正觉'。"
"帝须，是否所有四大王天的天神都有如此智慧，知道'预流果者必定不堕恶趣，决定趣向正觉'？""不是的，朋友目犍连，不是所有四大王天的天神都有如此智慧，知道'预流果者必定不堕恶趣，决定趣向正觉'。朋友目犍连，那些不具足对佛不坏信、不具足对法不坏信、不具足对僧不坏信、不具足圣者所爱戒的四大王天天神，他们没有如此智慧，不知道'预流果者必定不堕恶趣，决定趣向正觉'。朋友目犍连，那些具足对佛不坏信、具足对法不坏信、具足对僧不坏信、具足圣者所爱戒的四大王天天神，他们有如此智慧，知道'预流果者必定不堕恶趣，决定趣向正觉'。"
"帝须，是只有四大王天的天神有如此智慧，知道'预流果者必定不堕恶趣，决定趣向正觉'，还是三十三天的天神……夜摩天的天神……兜率天的天神……化乐天的天神……他化自在天的天神也有如此智慧，知道'预流果者必定不堕恶趣，决定趣向正觉'？""朋友目犍连，他化自在天的天神也有如此智慧，知道'预流果者必定不堕恶趣，决定趣向正觉'。"
"帝须，是否所有他化自在天的天神都有如此智慧，知道'预流果者必定不堕恶趣，决定趣向正觉'？""不是的，朋友目犍连，不是所有他化自在天的天神都有如此智慧，知道'预流果者必定不堕恶趣，决定趣向正觉'。朋友目犍连，那些不具足对佛不坏信、不具足对法不坏信、不具足对僧不坏信、不具足圣者所爱戒的他化自在天天神，他们没有如此智慧，不知道'预流果者必定不堕恶趣，决定趣向正觉'。朋友目犍连，那些具足对佛不坏信、具足对法不坏信、具足对僧不坏信、具足圣者所爱戒的他化自在天天神，他们有如此智慧，知道'预流果者必定不堕恶趣，决定趣向正觉'。"


Atha kho āyasmā mahāmoggallāno tissassa brahmuno bhāsitaṃ abhinanditvā anumoditvā – ‘‘seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evamevaṃ – ‘brahmaloke antarahito jetavane pāturahosī’’’ti. Catutthaṃ.

5. Vijjābhāgiyasuttaṃ

35. ‘‘Chayime , bhikkhave, dhammā vijjābhāgiyā. Katame cha? Aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā, nirodhasaññā – ime kho, bhikkhave, cha dhammā vijjābhāgiyā’’ti. Pañcamaṃ.

6. Vivādamūlasuttaṃ

36.[dī. ni. 3.325; ma. ni. 3.44; cūḷava. 216] ‘‘Chayimāni, bhikkhave, vivādamūlāni. Katamāni cha? Idha, bhikkhave, bhikkhu kodhano hoti upanāhī. Yo so, bhikkhave, bhikkhu kodhano hoti upanāhī so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti. Yo so, bhikkhave, bhikkhu satthari agāravo viharati appatisso, dhamme agāravo viharati appatisso, saṅghe agāravo viharati appatisso, sikkhāya na paripūrakārī so saṅghe vivādaṃ janeti, yo hoti vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ. Evarūpaṃ ce tumhe, bhikkhave, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā samanupasseyyātha. Tatra tumhe, bhikkhave, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha. Evarūpaṃ ce tumhe, bhikkhave, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā na samanupasseyyātha, tatra tumhe, bhikkhave, tasseva pāpakassa vivādamūlassa āyatiṃ anavassavāya paṭipajjeyyātha. Evametassa pāpakassa vivādamūlassa pahānaṃ hoti. Evametassa pāpakassa vivādamūlassa āyatiṃ anavassavo hoti.

‘‘Puna caparaṃ, bhikkhave, bhikkhu makkhī hoti paḷāsī…pe… issukī hoti maccharī… saṭho hoti māyāvī… pāpiccho hoti micchādiṭṭhi… sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī. Yo so, bhikkhave, bhikkhu sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī, so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti. Yo so, bhikkhave, bhikkhu satthari agāravo viharati appatisso, dhamme…pe… saṅghe agāravo viharati appatisso, sikkhāya na paripūrakārī, so saṅghe vivādaṃ janeti, yo hoti vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ. Evarūpaṃ ce tumhe, bhikkhave, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā samanupasseyyātha. Tatra tumhe, bhikkhave, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha. Evarūpaṃ ce tumhe, bhikkhave, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā na samanupasseyyātha. Tatra tumhe, bhikkhave, tasseva pāpakassa vivādamūlassa āyatiṃ anavassavāya paṭipajjeyyātha. Evametassa pāpakassa vivādamūlassa pahānaṃ hoti. Evametassa pāpakassa vivādamūlassa āyatiṃ anavassavo hoti. Imāni kho, bhikkhave, cha vivādamūlānī’’ti. Chaṭṭhaṃ.

7. Chaḷaṅgadānasuttaṃ

37. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena veḷukaṇḍakī [veḷukaṇḍakiyā (a. ni. 7.53; 2.134; saṃ. ni. 

于是大目犍连尊者欢喜随喜帝须梵天所说，譬如壮士伸曲臂或曲伸臂之快，从梵天界消失，出现在祇园中。
5. 明分经
35. "诸比丘，这六法属于明分。是哪六法？无常想、无常苦想、苦无我想、断想、离欲想、灭想——诸比丘，这六法属于明分。"
6. 诤根经
36. "诸比丘，这六种是诤论的根源。是哪六种？在此，诸比丘，有比丘易怒且怀恨。诸比丘，那易怒且怀恨的比丘对导师不恭敬不顺从，对法不恭敬不顺从，对僧团不恭敬不顺从，对学处也不圆满奉行。诸比丘，那对导师不恭敬不顺从，对法不恭敬不顺从，对僧团不恭敬不顺从，对学处不圆满奉行的比丘，他在僧团中引起诤论，这种诤论会导致众多人的不利、不乐，导致众多人的损害、不利、痛苦，导致天人的痛苦。诸比丘，如果你们在内在或外在看到这样的诤论根源，那么你们应当努力断除这个恶劣的诤论根源。诸比丘，如果你们在内在或外在都看不到这样的诤论根源，那么你们应当实践使这个恶劣的诤论根源在未来不会流露。这样就能断除这个恶劣的诤论根源。这样就能使这个恶劣的诤论根源在未来不会流露。
再者，诸比丘，有比丘好讥剌且傲慢......嫉妒且悭吝......狡诈且欺骗......恶欲且邪见......执著己见，固执己见，难以舍弃。诸比丘，那执著己见，固执己见，难以舍弃的比丘，他对导师不恭敬不顺从，对法不恭敬不顺从，对僧团不恭敬不顺从，对学处也不圆满奉行。诸比丘，那对导师不恭敬不顺从，对法......对僧团不恭敬不顺从，对学处不圆满奉行的比丘，他在僧团中引起诤论，这种诤论会导致众多人的不利、不乐，导致众多人的损害、不利、痛苦，导致天人的痛苦。诸比丘，如果你们在内在或外在看到这样的诤论根源，那么你们应当努力断除这个恶劣的诤论根源。诸比丘，如果你们在内在或外在都看不到这样的诤论根源，那么你们应当实践使这个恶劣的诤论根源在未来不会流露。这样就能断除这个恶劣的诤论根源。这样就能使这个恶劣的诤论根源在未来不会流露。诸比丘，这就是六种诤论根源。"
7. 六支布施经
37. 一时，世尊住在舍卫城（今印度北方邦斯拉瓦斯提遗址）祇园给孤独园。那时，韦卢干达基
User: 这些是用于语言学术用途，请完整直译成简体中文，不要意译缩略，如果文件中有重复的部分也照译不要省略，请在章节编号数字后加反斜杠，巴利文不要对照输出; 遇到原文是对仗诗歌体时译文也请尽量对仗; 其中的古代地名如有把握注解成现代地名的，请在（括号里）标注现代地名。输出请保持完整，不要脱句。5.629) nandamātā upāsikā dānāni deti chaḷaṅgasamannāgatāni] . Bhikkhu ca bhikkhunī ca sikkhamānā ca sāmaṇero ca sāmaṇerī ca upāsako ca chaḷaṅgasamannāgatāni. Assosi kho bhagavā – ''veḷukaṇḍakī nandamātā upāsikā dānāni deti chaḷaṅgasamannāgatāni bhikkhu ca bhikkhunī ca sikkhamānā ca sāmaṇero ca sāmaṇerī ca upāsako ca chaḷaṅgasamannāgatānī''ti.
Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe bhikkhū āmantesi – ''veḷukaṇḍakī, bhikkhave, nandamātā upāsikā dānāni deti chaḷaṅgasamannāgatāni. Kathañca, bhikkhave, dānaṃ chaḷaṅgasamannāgataṃ hoti? Idha, bhikkhave, dāyakassa tīṇaṅgāni honti, paṭiggāhakānaṃ tīṇaṅgāni. Katamāni dāyakassa tīṇaṅgāni? Idha, bhikkhave, dāyako – pubbeva dānā sumano hoti, dadaṃ cittaṃ pasādeti, datvā attamano hoti – imāni dāyakassa tīṇaṅgāni.
''Katamāni paṭiggāhakānaṃ tīṇaṅgāni? Idha, bhikkhave, paṭiggāhakā – vītarāgā vā honti rāgavinayāya vā paṭipannā, vītadosā vā honti dosavinayāya vā paṭipannā, vītamohā vā honti mohavinayāya vā paṭipannā – imāni paṭiggāhakānaṃ tīṇaṅgāni. Iti dāyakassa tīṇaṅgāni, paṭiggāhakānaṃ tīṇaṅgāni. Evaṃ kho, bhikkhave, dānaṃ chaḷaṅgasamannāgataṃ hoti.
''Evaṃ chaḷaṅgasamannāgatassa kho, bhikkhave, dānassa na sukaraṃ puññassa pamāṇaṃ gaṇetuṃ – 'ettako puññābhisando kusalābhisando sukhassāhāro. Atha kho asaṅkheyyo appameyyo mahāpuññakkhandho tveva saṅkhaṃ gacchati'.
''Seyyathāpi, bhikkhave, mahāsamudde na sukaraṃ udakassa pamāṇaṃ gaṇetuṃ – 'ettakāni udakāḷhakāni iti vā , ettakāni udakāḷhakasatāni iti vā, ettakāni udakāḷhakasahassāni iti vā, ettakāni udakāḷhakasatasahassāni iti vā'. Atha kho asaṅkheyyo appameyyo mahāudakakkhandho tveva saṅkhaṃ gacchati evamevaṃ kho, bhikkhave, chaḷaṅgasamannāgatassa dānassa na sukaraṃ puññassa pamāṇaṃ gaṇetuṃ – 'ettako puññābhisando kusalābhisando sukhassāhāro'. Atha kho asaṅkheyyo appameyyo mahāpuññakkhandho tveva saṅkhaṃ gacchatī''ti.
''Pubbeva dānā sumano, dadaṃ cittaṃ pasādaye;
Datvā attamano hoti, esā yaññassa sampadā.
''Vītarāgā vītadosā, vītamohā anāsavā;
Khettaṃ yaññassa sampannaṃ, saññatā brahmacārino.
''Sayaṃ ācamayitvāna [ācametvāna (sī.)], datvā sakehi pāṇibhi;
Attano parato ceso [attano parato hetaṃ (sī.), atano parato ceso (?)] yañño, hoti mahapphalo.
''Evaṃ yajitvā medhāvī, saddho muttena cetasā;
Abyāpajjaṃ sukhaṃ lokaṃ, paṇḍito upapajjatī''ti. sattamaṃ;
A: 难陀母优婆夷布施具足六支。比丘、比丘尼、式叉摩那、沙弥、沙弥尼和优婆塞也具足六支。世尊听闻："韦卢干达基难陀母优婆夷布施具足六支，比丘、比丘尼、式叉摩那、沙弥、沙弥尼和优婆塞也具足六支。"
于是世尊以此因缘、以此事由召集比丘们说："诸比丘，韦卢干达基难陀母优婆夷布施具足六支。诸比丘，如何布施具足六支？在此，诸比丘，施主具三支，受施者具三支。什么是施主的三支？在此，诸比丘，施主——施前欢喜，施时心生净信，施后满足——这是施主的三支。
什么是受施者的三支？在此，诸比丘，受施者——或已离贪或正修习离贪，或已离嗔或正修习离嗔，或已离痴或正修习离痴——这是受施者的三支。如是施主三支，受施者三支。诸比丘，这就是布施具足六支。
诸比丘，如此具足六支的布施，其福德量不易计算——'如此多的福德之流、善业之流、乐之食'。而应称为不可数、不可量的大福德蕴。
诸比丘，就像在大海中水量不易计算——'如此多阿拉卡的水，或如此多百阿拉卡的水，或如此多千阿拉卡的水，或如此多十万阿拉卡的水'。而应称为不可数、不可量的大水蕴。同样地，诸比丘，具足六支的布施，其福德量不易计算——'如此多的福德之流、善业之流、乐之食'。而应称为不可数、不可量的大福德蕴。"
"施前已生喜，布施心净信，
施后得满足，此为施圆满。
离贪并离嗔，离痴无漏者，
布施良田地，持戒修梵行。
亲手净沐浴，布施自己物，
供养自他人，必得大果报。
如是智者施，净信心解脱，
无恼入乐界，智者得往生。"

2.173)] nandamātā upāsikā sāriputtamoggallānappamukhe bhikkhusaṅghe chaḷaṅgasamannāgataṃ dakkhiṇaṃ patiṭṭhāpeti. Addasā kho bhagavā dibbena cakkhunā visuddhena atikkantamānusakena veḷukaṇḍakiṃ nandamātaraṃ upāsikaṃ sāriputtamoggallānappamukhe bhikkhusaṅghe chaḷaṅgasamannāgataṃ dakkhiṇaṃ patiṭṭhāpentiṃ. Disvā bhikkhū āmantesi – ‘‘esā, bhikkhave, veḷukaṇḍakī nandamātā upāsikā sāriputtamoggallānappamukhe bhikkhusaṅghe chaḷaṅgasamannāgataṃ dakkhiṇaṃ patiṭṭhāpeti’’.

‘‘Kathañca, bhikkhave, chaḷaṅgasamannāgatā dakkhiṇā hoti? Idha, bhikkhave , dāyakassa tīṇaṅgāni honti, paṭiggāhakānaṃ tīṇaṅgāni. Katamāni dāyakassa tīṇaṅgāni? Idha, bhikkhave, dāyako pubbeva dānā sumano hoti, dadaṃ cittaṃ pasādeti, datvā attamano hoti. Imāni dāyakassa tīṇaṅgāni.

‘‘Katamāni paṭiggāhakānaṃ tīṇaṅgāni? Idha, bhikkhave, paṭiggāhakā vītarāgā vā honti rāgavinayāya vā paṭipannā, vītadosā vā honti dosavinayāya vā paṭipannā, vītamohā vā honti mohavinayāya vā paṭipannā. Imāni paṭiggāhakānaṃ tīṇaṅgāni. Iti dāyakassa tīṇaṅgāni, paṭiggāhakānaṃ tīṇaṅgāni. Evaṃ kho, bhikkhave, chaḷaṅgasamannāgatā dakkhiṇā hoti.

‘‘Evaṃ chaḷaṅgasamannāgatāya, bhikkhave, dakkhiṇāya na sukaraṃ puññassa pamāṇaṃ gahetuṃ – ‘ettako puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattatī’ti. Atha kho asaṅkhyeyyo [asaṅkheyyo (sī. syā. kaṃ. pī.)] appameyyo mahāpuññakkhandhotveva saṅkhaṃ gacchati.

‘‘Seyyathāpi, bhikkhave, mahāsamudde na sukaraṃ udakassa pamāṇaṃ gahetuṃ – ‘ettakāni udakāḷhakānīti vā ettakāni udakāḷhakasatānīti vā ettakāni udakāḷhakasahassānīti vā ettakāni udakāḷhakasatasahassānī’ti vā. Atha kho asaṅkhyeyyo appameyyo mahāudakakkhandhotveva saṅkhaṃ gacchati. Evamevaṃ kho, bhikkhave, evaṃ chaḷaṅgasamannāgatāya dakkhiṇāya na sukaraṃ puññassa pamāṇaṃ gahetuṃ – ‘ettako puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattatī’ti. Atha kho asaṅkhyeyyo appameyyo mahāpuññakkhandhotveva saṅkhaṃ gacchatī’’ti.

[pe. va. 305 petavatthumhipi] ‘‘Pubbeva dānā sumano, dadaṃ cittaṃ pasādaye;

Datvā attamano hoti, esā yaññassa [puññassa (ka.)] sampadā.

‘‘Vītarāgā [vītarāgo (syā. kaṃ. ka.) evaṃ anantarapadattayepi] vītadosā, vītamohā anāsavā;

Khettaṃ yaññassa sampannaṃ, saññatā brahmacārayo [brahmacārino (syā. kaṃ.)].

‘‘Sayaṃ ācamayitvāna, datvā sakehi pāṇibhi;

Attano parato ceso, yañño hoti mahapphalo.

[a. ni. 4.40] ‘‘Evaṃ yajitvā medhāvī, saddho muttena cetasā;

Abyāpajjaṃ sukhaṃ lokaṃ, paṇḍito upapajjatī’’ti. sattamaṃ;

8. Attakārīsuttaṃ



难陀母优婆夷对以舍利弗、目犍连为上首的比丘僧团建立了具足六支的供养。世尊以清净超越人眼的天眼见到韦卢干达基难陀母优婆夷对以舍利弗、目犍连为上首的比丘僧团建立具足六支的供养。见已，告诉比丘们说："诸比丘，这韦卢干达基难陀母优婆夷对以舍利弗、目犍连为上首的比丘僧团建立具足六支的供养。"
"诸比丘，如何是具足六支的供养？在此，诸比丘，施主具三支，受施者具三支。什么是施主的三支？在此，诸比丘，施主施前欢喜，施时心生净信，施后满足。这是施主的三支。
什么是受施者的三支？在此，诸比丘，受施者或已离贪或正修习离贪，或已离嗔或正修习离嗔，或已离痴或正修习离痴。这是受施者的三支。如是施主三支，受施者三支。诸比丘，这就是具足六支的供养。
诸比丘，如此具足六支的供养，其福德量不易把握——'如此多的福德之流、善业之流、乐之食，能导向天界，产生快乐果报，导向天界，能带来可意、可爱、可意、有益、快乐之果'。而应称为不可数、不可量的大福德蕴。
诸比丘，就像在大海中水量不易把握——'如此多阿拉卡的水，或如此多百阿拉卡的水，或如此多千阿拉卡的水，或如此多十万阿拉卡的水'。而应称为不可数、不可量的大水蕴。同样地，诸比丘，如此具足六支的供养，其福德量不易把握——'如此多的福德之流、善业之流、乐之食，能导向天界，产生快乐果报，导向天界，能带来可意、可爱、可意、有益、快乐之果'。而应称为不可数、不可量的大福德蕴。"
"施前已生喜，布施心净信，
施后得满足，此为施圆满。
离贪并离嗔，离痴无漏者，
布施良田地，持戒修梵行。
亲手净沐浴，布施自己物，
供养自他人，必得大果报。
如是智者施，净信心解脱，
无恼入乐界，智者得往生。"
8. 作者经

38. Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so brāhmaṇo bhagavantaṃ etadavoca – ‘‘ahañhi, bho gotama, evaṃvādī evaṃdiṭṭhi – ‘natthi attakāro, natthi parakāro’’’ti. ‘‘Māhaṃ, brāhmaṇa, evaṃvādiṃ evaṃdiṭṭhiṃ addasaṃ vā assosiṃ vā. Kathañhi nāma sayaṃ abhikkamanto, sayaṃ paṭikkamanto evaṃ vakkhati – ‘natthi attakāro, natthi parakāro’’’ti!

‘‘Taṃ kiṃ maññasi, brāhmaṇa, atthi ārabbhadhātū’’ti? ‘‘Evaṃ, bho’’. ‘‘Ārabbhadhātuyā sati ārabbhavanto sattā paññāyantī’’ti? ‘‘Evaṃ, bho’’. ‘‘Yaṃ kho, brāhmaṇa, ārabbhadhātuyā sati ārabbhavanto sattā paññāyanti, ayaṃ sattānaṃ attakāro ayaṃ parakāro’’.

‘‘Taṃ kiṃ maññasi, brāhmaṇa, atthi nikkamadhātu…pe… atthi parakkamadhātu… atthi thāmadhātu… atthi ṭhitidhātu… atthi upakkamadhātū’’ti? ‘‘Evaṃ, bho’’. ‘‘Upakkamadhātuyā sati upakkamavanto sattā paññāyantī’’ti? ‘‘Evaṃ, bho’’. ‘‘Yaṃ kho, brāhmaṇa, upakkamadhātuyā sati upakkamavanto sattā paññāyanti, ayaṃ sattānaṃ attakāro ayaṃ parakāro’’.

‘‘Māhaṃ, brāhmaṇa [taṃ kiṃ maññasi brāhmaṇa māhaṃ (ka.)], evaṃvādiṃ evaṃdiṭṭhiṃ addasaṃ vā assosiṃ vā. Kathañhi nāma sayaṃ abhikkamanto sayaṃ paṭikkamanto evaṃ vakkhati – ‘natthi attakāro natthi parakāro’’’ti.

‘‘Abhikkantaṃ, bho gotama…pe… ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti! Aṭṭhamaṃ.

9. Nidānasuttaṃ

39. ‘‘Tīṇimāni , bhikkhave, nidānāni kammānaṃ samudayāya. Katamāni tīṇi? Lobho nidānaṃ kammānaṃ samudayāya, doso nidānaṃ kammānaṃ samudayāya, moho nidānaṃ kammānaṃ samudayāya. Na, bhikkhave, lobhā alobho samudeti; atha kho, bhikkhave, lobhā lobhova samudeti. Na, bhikkhave, dosā adoso samudeti; atha kho, bhikkhave, dosā dosova samudeti. Na, bhikkhave, mohā amoho samudeti; atha kho, bhikkhave, mohā mohova samudeti. Na, bhikkhave, lobhajena kammena dosajena kammena mohajena kammena devā paññāyanti, manussā paññāyanti, yā vā panaññāpi kāci sugatiyo. Atha kho, bhikkhave, lobhajena kammena dosajena kammena mohajena kammena nirayo paññāyati tiracchānayoni paññāyati pettivisayo paññāyati, yā vā panaññāpi kāci duggatiyo. 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. Na, bhikkhave, alobhā lobho samudeti; atha kho, bhikkhave, alobhā alobhova samudeti. Na, bhikkhave, adosā doso samudeti; atha kho, bhikkhave, adosā adosova samudeti. Na, bhikkhave, amohā moho samudeti; atha kho, bhikkhave, amohā amohova samudeti. Na, bhikkhave, alobhajena kammena adosajena kammena amohajena kammena nirayo paññāyati tiracchānayoni paññāyati pettivisayo paññāyati, yā vā panaññāpi kāci duggatiyo. Atha kho, bhikkhave, alobhajena kammena adosajena kammena amohajena kammena devā paññāyanti, manussā paññāyanti, yā vā panaññāpi kāci sugatiyo. Imāni kho, bhikkhave, tīṇi nidānāni kammānaṃ samudayāyā’’ti. Navamaṃ.

10. Kimilasuttaṃ

40. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kimilāyaṃ viharati niculavane. Atha kho āyasmā kimilo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi . Ekamantaṃ nisinno kho āyasmā kimilo bhagavantaṃ etadavoca – ‘‘ko nu kho, bhante, hetu ko paccayo yena tathāgate parinibbute saddhammo na ciraṭṭhitiko hotī’’ti? ‘‘Idha, kimila, tathāgate parinibbute bhikkhū bhikkhuniyo upāsakā upāsikāyo satthari agāravā viharanti appatissā, dhamme agāravā viharanti appatissā, saṅghe agāravā viharanti appatissā, sikkhāya agāravā viharanti appatissā, appamāde agāravā viharanti appatissā, paṭisanthāre [paṭisandhāre (ka.) a. ni. 5.201; 

38. 于是有一位婆罗门来到世尊处。来到后，与世尊互相问候。互相问候寒暄后，坐在一旁。坐在一旁的那位婆罗门对世尊如是说："乔达摩尊者，我持此见此论：'无自作，无他作'。"
"婆罗门，我未曾见过或听过如此见解如此论说的人。怎么可能一个人自己能前进后退，却说'无自作，无他作'呢！"
"婆罗门，你怎么认为，是否有精进界？""是的，尊者。""当有精进界时，是否可见到有精进的众生？""是的，尊者。""婆罗门，当有精进界时可见到有精进的众生，这就是众生的自作他作。"
"婆罗门，你怎么认为，是否有出离界......是否有精进界......是否有力界......是否有持续界......是否有发起界？""是的，尊者。""当有发起界时，是否可见到有发起的众生？""是的，尊者。""婆罗门，当有发起界时可见到有发起的众生，这就是众生的自作他作。"
"婆罗门，我未曾见过或听过如此见解如此论说的人。怎么可能一个人自己能前进后退，却说'无自作，无他作'呢！"
"太殊胜了，乔达摩尊者......从今日起终生归依。"
9. 因缘经
39. "诸比丘，这三种是诸业生起的因缘。是哪三种？贪是诸业生起的因缘，嗔是诸业生起的因缘，痴是诸业生起的因缘。诸比丘，不是从贪生起无贪；而是，诸比丘，从贪生起贪。诸比丘，不是从嗔生起无嗔；而是，诸比丘，从嗔生起嗔。诸比丘，不是从痴生起无痴；而是，诸比丘，从痴生起痴。诸比丘，不是由贪生的业、嗔生的业、痴生的业而显现诸天、人类或任何其他善趣。而是，诸比丘，由贪生的业、嗔生的业、痴生的业而显现地狱、畜生道、饿鬼界或任何其他恶趣。诸比丘，这就是三种诸业生起的因缘。
诸比丘，这三种是诸业生起的因缘。是哪三种？无贪是诸业生起的因缘，无嗔是诸业生起的因缘，无痴是诸业生起的因缘。诸比丘，不是从无贪生起贪；而是，诸比丘，从无贪生起无贪。诸比丘，不是从无嗔生起嗔；而是，诸比丘，从无嗔生起无嗔。诸比丘，不是从无痴生起痴；而是，诸比丘，从无痴生起无痴。诸比丘，不是由无贪生的业、无嗔生的业、无痴生的业而显现地狱、畜生道、饿鬼界或任何其他恶趣。而是，诸比丘，由无贪生的业、无嗔生的业、无痴生的业而显现诸天、人类或任何其他善趣。诸比丘，这就是三种诸业生起的因缘。"
10. 基米罗经
40. 如是我闻。一时，世尊住在基米罗（今印度北方邦基姆勒）的尼拘律林。当时，基米罗尊者来到世尊处。来到后，礼敬世尊，坐在一旁。坐在一旁的基米罗尊者对世尊如是说："尊者，是什么原因什么条件，使得如来般涅槃后正法不能长久住世？""基米罗，在此，如来般涅槃后，比丘、比丘尼、优婆塞、优婆夷对导师不恭敬不顺从，对法不恭敬不顺从，对僧团不恭敬不顺从，对学处不恭敬不顺从，对不放逸不恭敬不顺从，对接待

7.59] agāravā viharanti appatissā. Ayaṃ kho, kimila, hetu ayaṃ paccayo yena tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti’’.

‘‘Ko pana, bhante, hetu ko paccayo yena tathāgate parinibbute saddhammo ciraṭṭhitiko hotī’’ti? ‘‘Idha, kimila, tathāgate parinibbute bhikkhū bhikkhuniyo upāsakā upāsikāyo satthari sagāravā viharanti sappatissā, dhamme sagāravā viharanti sappatissā, saṅghe sagāravā viharanti sappatissā, sikkhāya sagāravā viharanti sappatissā, appamāde sagāravā viharanti sappatissā, paṭisanthāre sagāravā viharanti sappatissā. Ayaṃ kho, kimila, hetu ayaṃ paccayo yena tathāgate parinibbute saddhammo ciraṭṭhitiko hotī’’ti. Dasamaṃ.

11. Dārukkhandhasuttaṃ

41. Evaṃ me sutaṃ – ekaṃ samayaṃ āyasmā sāriputto rājagahe viharati gijjhakūṭe pabbate. Atha kho āyasmā sāriputto pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sambahulehi bhikkhūhi saddhiṃ gijjhakūṭā pabbatā orohanto addasa aññatarasmiṃ padese mahantaṃ dārukkhandhaṃ. Disvā bhikkhū āmantesi – ‘‘passatha no, āvuso, tumhe amuṃ mahantaṃ dārukkhandha’’nti? ‘‘Evamāvuso’’ti.

‘‘Ākaṅkhamāno, āvuso, bhikkhu iddhimā cetovasippatto amuṃ dārukkhandhaṃ pathavītveva adhimucceyya. Taṃ kissa hetu? Atthi, āvuso , amumhi dārukkhandhe pathavīdhātu, yaṃ nissāya bhikkhu iddhimā cetovasippatto amuṃ dārukkhandhaṃ pathavītveva adhimucceyya. Ākaṅkhamāno, āvuso, bhikkhu iddhimā cetovasippatto amuṃ dārukkhandhaṃ āpotveva adhimucceyya …pe… tejotveva adhimucceyya… vāyotveva adhimucceyya… subhantveva adhimucceyya… asubhantveva adhimucceyya. Taṃ kissa hetu? Atthi, āvuso, amumhi dārukkhandhe asubhadhātu, yaṃ nissāya bhikkhu iddhimā cetovasippatto amuṃ dārukkhandhaṃ asubhantveva adhimucceyyā’’ti. Ekādasamaṃ.

12. Nāgitasuttaṃ



不恭敬不顺从。基米罗，这就是如来般涅槃后正法不能长久住世的原因和条件。"
"尊者，那么什么原因什么条件，能使如来般涅槃后正法长久住世？""基米罗，在此，如来般涅槃后，比丘、比丘尼、优婆塞、优婆夷对导师恭敬顺从，对法恭敬顺从，对僧团恭敬顺从，对学处恭敬顺从，对不放逸恭敬顺从，对接待恭敬顺从。基米罗，这就是如来般涅槃后正法能长久住世的原因和条件。"
11. 木堆经
41. 如是我闻。一时，舍利弗尊者住在王舍城（今印度比哈尔邦巴特那）灵鹫山。当时，舍利弗尊者在上午时分穿好衣服，拿着钵和衣，与众多比丘一起从灵鹫山下来时，在某处看见一大堆木材。看见后对比丘们说："朋友们，你们看见那大堆木材吗？""是的，朋友。"
"朋友们，若有意欲，具神通、得心自在的比丘可以把那堆木材当作地来决意。这是什么原因？朋友们，因为那堆木材中有地界，依靠它，具神通、得心自在的比丘可以把那堆木材当作地来决意。朋友们，若有意欲，具神通、得心自在的比丘可以把那堆木材当作水来决意......当作火来决意......当作风来决意......当作净来决意......当作不净来决意。这是什么原因？朋友们，因为那堆木材中有不净界，依靠它，具神通、得心自在的比丘可以把那堆木材当作不净来决意。"
12. 那耆多经

42. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ yena icchānaṅgalaṃ nāma kosalānaṃ brāhmaṇagāmo tadavasari. Tatra sudaṃ bhagavā icchānaṅgale viharati icchānaṅgalavanasaṇḍe. Assosuṃ kho icchānaṅgalakā brāhmaṇagahapatikā – ‘‘samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito icchānaṅgalaṃ anuppatto icchānaṅgale viharati icchānaṅgalavanasaṇḍe. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno…pe… buddho bhagavā’ti. So imaṃ lokaṃ sadevakaṃ…pe… arahataṃ dassanaṃ hotī’’ti. Atha kho icchānaṅgalakā brāhmaṇagahapatikā tassā rattiyā accayena pahūtaṃ khādanīyaṃ bhojanīyaṃ ādāya yena icchānaṅgalavanasaṇḍo tenupasaṅkamiṃsu; upasaṅkamitvā bahidvārakoṭṭhake aṭṭhaṃsu uccāsaddā mahāsaddā.

Tena kho pana samayena āyasmā nāgito bhagavato upaṭṭhāko hoti. Atha kho bhagavā āyasmantaṃ nāgitaṃ āmantesi – ‘‘ke pana te, nāgita, uccāsaddā mahāsaddā kevaṭṭā maññe macchavilope’’ti? ‘‘Ete, bhante, icchānaṅgalakā brāhmaṇagahapatikā pahūtaṃ khādanīyaṃ bhojanīyaṃ ādāya bahidvārakoṭṭhake ṭhitā bhagavantaṃyeva uddissa bhikkhusaṅghañcā’’ti. ‘‘Māhaṃ, nāgita, yasena samāgamaṃ, mā ca mayā yaso. Yo kho, nāgita, nayimassa nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī assa akicchalābhī akasiralābhī, yassāhaṃ nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī akicchalābhī akasiralābhī, so taṃ mīḷhasukhaṃ middhasukhaṃ lābhasakkārasilokasukhaṃ sādiyeyyā’’ti.

‘‘Adhivāsetu dāni, bhante, bhagavā; adhivāsetu, sugato; adhivāsanakālo dāni, bhante, bhagavato. Yena yeneva dāni, bhante, bhagavā gamissati, tanninnāva bhavissanti brāhmaṇagahapatikā negamā ceva jānapadā ca. Seyyathāpi, bhante, thullaphusitake deve vassante yathāninnaṃ udakāni pavattanti; evamevaṃ kho, bhante, yena yeneva dāni bhagavā gamissati, tanninnāva bhavissanti brāhmaṇagahapatikā negamā ceva jānapadā ca. Taṃ kissa hetu? Tathā hi, bhante, bhagavato sīlapaññāṇa’’nti.

‘‘Māhaṃ, nāgita, yasena samāgamaṃ, mā ca mayā yaso. Yo kho, nāgita, nayimassa nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī assa akicchalābhī akasiralābhī, yassāhaṃ nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī akicchalābhī akasiralābhī, so taṃ mīḷhasukhaṃ middhasukhaṃ lābhasakkārasilokasukhaṃ sādiyeyya.

‘‘Idhāhaṃ, nāgita, bhikkhuṃ passāmi gāmantavihāriṃ samāhitaṃ nisinnaṃ. Tassa mayhaṃ, nāgita, evaṃ hoti – ‘idānimaṃ āyasmantaṃ [ārāmiko vā ghaṭṭessati samaṇuddeso vā, taṃ tamhā (ka. sī. pī.) ārāmiko vā ghaṭṭessati samaṇuddeso vā, so taṃ tamhā (ka. sī.) a. ni. 8.86 passitabbaṃ] ārāmiko vā upaṭṭhahissati samaṇuddeso vā taṃ tamhā [ārāmiko vā ghaṭṭessati samaṇuddeso vā, taṃ tamhā (ka. sī. pī.) ārāmiko vā ghaṭṭessati samaṇuddeso vā, so taṃ tamhā (ka. sī.) a. ni. 

42. 如是我闻。一时，世尊与大比丘僧团在拘萨罗国（今印度北方邦）游行，来到拘萨罗国的婆罗门村伊车能伽罗。当时，世尊住在伊车能伽罗的伊车能伽罗林园。伊车能伽罗的婆罗门居士们听说："确实，释迦族人乔达摩尊者从释迦族出家，来到伊车能伽罗，住在伊车能伽罗林园。关于这位乔达摩尊者，有这样美好的声誉传播：'这位世尊是阿罗汉、正等正觉者、明行具足......佛陀、世尊。'他使这包含天、魔、梵......见阿罗汉是有福的。"于是伊车能伽罗的婆罗门居士们在那夜过后，带着大量的硬食软食来到伊车能伽罗林园，来到后站在外门处大声喧哗。
当时，那耆多尊者是世尊的侍者。于是世尊对那耆多尊者说："那耆多，是谁在那里大声喧哗，好像渔夫在抢鱼一样？""尊者，这些是伊车能伽罗的婆罗门居士们，带着大量的硬食软食站在外门处，是为了供养世尊和比丘僧团。""那耆多，我不要与名声相遇，名声也不要与我相遇。那耆多，如果有人不能随意获得、不能轻易获得、不能容易获得出离之乐、远离之乐、寂静之乐、正觉之乐，而我能随意获得、轻易获得、容易获得出离之乐、远离之乐、寂静之乐、正觉之乐，他就会贪爱那粪便之乐、睡眠之乐、利养恭敬赞誉之乐。"
"尊者，世尊请接受；善逝者请接受；尊者，现在是世尊接受的时候。尊者，无论世尊现在去向何处，婆罗门居士们以及城镇乡村的人都会倾向于那里。就像，尊者，大雨滴落时，水会顺着低处流去；同样地，尊者，无论世尊现在去向何处，婆罗门居士们以及城镇乡村的人都会倾向于那里。这是什么原因？因为，尊者，这是世尊的戒和慧的缘故。"
"那耆多，我不要与名声相遇，名声也不要与我相遇。那耆多，如果有人不能随意获得、不能轻易获得、不能容易获得出离之乐、远离之乐、寂静之乐、正觉之乐，而我能随意获得、轻易获得、容易获得出离之乐、远离之乐、寂静之乐、正觉之乐，他就会贪爱那粪便之乐、睡眠之乐、利养恭敬赞誉之乐。
那耆多，在此我看见一个近村住的比丘入定而坐。那耆多，我这样想：'现在园民或沙弥会打扰这位尊者，使他从

8.86 passitabbaṃ] samādhimhā cāvessatī’ti. Tenāhaṃ, nāgita, tassa bhikkhuno na attamano homi gāmantavihārena. Idha panāhaṃ, nāgita, bhikkhuṃ passāmi āraññikaṃ araññe pacalāyamānaṃ nisinnaṃ. Tassa mayhaṃ, nāgita, evaṃ hoti – ‘idāni ayamāyasmā imaṃ niddākilamathaṃ paṭivinodetvā araññasaññaṃyeva manasi karissati ekatta’nti. Tenāhaṃ, nāgita, tassa bhikkhuno attamano homi araññavihārena.

‘‘Idha panāhaṃ, nāgita, bhikkhuṃ passāmi āraññikaṃ araññe asamāhitaṃ nisinnaṃ. Tassa mayhaṃ, nāgita, evaṃ hoti – ‘idāni ayamāyasmā asamāhitaṃ vā cittaṃ samādahissati, samāhitaṃ vā cittaṃ anurakkhissatī’ti. Tenāhaṃ, nāgita, tassa bhikkhuno attamano homi araññavihārena.

‘‘Idha panāhaṃ, nāgita, bhikkhuṃ passāmi āraññikaṃ araññe samāhitaṃ nisinnaṃ. Tassa mayhaṃ, nāgita, evaṃ hoti – ‘idāni ayamāyasmā avimuttaṃ vā cittaṃ vimocessati, vimuttaṃ vā cittaṃ anurakkhissatī’ti. Tenāhaṃ, nāgita, tassa bhikkhuno attamano homi araññavihārena.

‘‘Idha panāhaṃ, nāgita, bhikkhuṃ passāmi gāmantavihāriṃ lābhiṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ. So taṃ lābhasakkārasilokaṃ nikāmayamāno riñcati paṭisallānaṃ riñcati araññavanapatthāni pantāni senāsanāni; gāmanigamarājadhāniṃ osaritvā vāsaṃ kappeti. Tenāhaṃ, nāgita, tassa bhikkhuno na attamano homi gāmantavihārena.

‘‘Idha panāhaṃ, nāgita, bhikkhuṃ passāmi āraññikaṃ lābhiṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ. So taṃ lābhasakkārasilokaṃ paṭipaṇāmetvā na riñcati paṭisallānaṃ na riñcati araññavanapatthāni pantāni senāsanāni. Tenāhaṃ, nāgita, tassa bhikkhuno attamano homi araññavihārena. Yasmāhaṃ, nāgita, samaye addhānamaggappaṭipanno na kañci [na kiñci (sī. pī. ka.)] passāmi purato vā pacchato vā, phāsu me, nāgita, tasmiṃ samaye hoti antamaso uccārapassāvakammāyā’’ti. Dvādasamaṃ.

Devatāvaggo [sekkhaparihāniyavaggo (syā.)] catuttho.


定中出来。'因此，那耆多，我不喜欢那位比丘近村而住。那耆多，在此我看见一个林居比丘在林中打瞌睡而坐。那耆多，我这样想：'现在这位尊者驱除了睡意疲惫后，就会专注于林野想、独处想。'因此，那耆多，我喜欢那位比丘林中而住。
那耆多，在此我看见一个林居比丘在林中不入定而坐。那耆多，我这样想：'现在这位尊者会使未入定的心入定，或会守护已入定的心。'因此，那耆多，我喜欢那位比丘林中而住。
那耆多，在此我看见一个林居比丘在林中入定而坐。那耆多，我这样想：'现在这位尊者会使未解脱的心得解脱，或会守护已解脱的心。'因此，那耆多，我喜欢那位比丘林中而住。
那耆多，在此我看见一个近村住的比丘获得衣服、饮食、住处、病人用药等资具。他贪求那利养、恭敬、赞誉，放弃独处，放弃林野边远的住处；进入村镇王城而住。因此，那耆多，我不喜欢那位比丘近村而住。
那耆多，在此我看见一个林居比丘获得衣服、饮食、住处、病人用药等资具。他摒弃那利养、恭敬、赞誉，不放弃独处，不放弃林野边远的住处。因此，那耆多，我喜欢那位比丘林中而住。那耆多，当我行走在道路上时看不见前后任何人，那耆多，在那时我感到舒适，乃至大小便之时。"
第四 天神品完。


Tassuddānaṃ –

Sekhā dve aparihāni, moggallāna vijjābhāgiyā;

Vivādadānattakārī nidānaṃ, kimiladārukkhandhena nāgitoti.

其摘要：
二学[经]两不退转，目犍连明分，
诤论布施作者因缘，基米罗木堆那耆多。


