Namo tassa bhagavato arahato sammāsambuddhassa

Aṅguttaranikāyo

Aṭṭhakanipātapāḷi

1. Paṭhamapaṇṇāsakaṃ

1. Mettāvaggo

1. Mettāsuttaṃ

1. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

[a. ni. 11.15] ‘‘Mettāya, bhikkhave, cetovimuttiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya aṭṭhānisaṃsā pāṭikaṅkhā. Katame aṭṭha? Sukhaṃ supati, sukhaṃ paṭibujjhati, na pāpakaṃ supinaṃ passati, manussānaṃ piyo hoti, amanussānaṃ piyo hoti, devatā rakkhanti, nāssa aggi vā visaṃ vā satthaṃ vā kamati, uttariṃ appaṭivijjhanto brahmalokūpago hoti. Mettāya, bhikkhave, cetovimuttiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya ime aṭṭhānisaṃsā pāṭikaṅkhā’’ti.

‘‘Yo ca mettaṃ bhāvayati, appamāṇaṃ paṭissato [patissato (sī.)];

Tanū saṃyojanā honti, passato upadhikkhayaṃ.

‘‘Ekampi ce pāṇamaduṭṭhacitto,

Mettāyati kusalī tena hoti;

Sabbe ca pāṇe manasānukampī,

Pahūtamariyo pakaroti puññaṃ.

‘‘Ye sattasaṇḍaṃ pathaviṃ vijetvā,

Rājisayo yajamānā anupariyagā;

Assamedhaṃ purisamedhaṃ,

Sammāpāsaṃ vājapeyyaṃ niraggaḷaṃ.

‘‘Mettassa cittassa subhāvitassa,

Kalampi te nānubhavanti soḷasiṃ;

Candappabhā tāragaṇāva sabbe,

Yathā na agghanti kalampi soḷasiṃ [ayaṃ pādo bahūsu na dissati].

‘‘Yo na hanti na ghāteti, na jināti na jāpaye;

Mettaṃso sabbabhūtānaṃ, veraṃ tassa na kenacī’’ti. paṭhamaṃ;

2. Paññāsuttaṃ



礼敬世尊、阿罗汉、正等正觉者
增支部
八集
第一个五十篇
1. 慈爱品
1. 慈爱经
1. 如是我闻。一时，世尊住在舍卫城(现今印度北方邦斯拉瓦斯提)祇树给孤独园。在那里，世尊呼唤比丘们说："诸比丘。"那些比丘应答世尊说："尊者。"世尊如是说：
"诸比丘，修习、培育、多作、常习、确立、实践、熟练、善修慈心解脱，可期待八种功德。是哪八种？安乐入睡，安乐醒来，不见恶梦，为人所爱，为非人所爱，诸天守护，不为火、毒、刀所伤害，若未证得更高境界则往生梵天界。诸比丘，修习、培育、多作、常习、确立、实践、熟练、善修慈心解脱，可期待这八种功德。"
"若人修习慈，具念无量心；
烦恼结缚薄，见灭尽依著。
纵使对一众生，善心无恶意，
由此成善者；悲愍一切众。
诸王圣贤等，征服大地已，
巡行作祭祀：马祭与人祭，
撒网祭、无遮祭，及祭断关门。
善修慈心者，十六分之一，
如月光胜星，不及其分数。
不杀不教杀，不胜不令胜，
慈愍诸众生，无有结怨者。"第一
2. 智慧经

2. ‘‘Aṭṭhime , bhikkhave, hetū aṭṭha paccayā ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattanti. Katame aṭṭha? Idha, bhikkhave, bhikkhu satthāraṃ upanissāya viharati aññataraṃ vā garuṭṭhāniyaṃ sabrahmacāriṃ, yatthassa tibbaṃ hirottappaṃ paccupaṭṭhitaṃ hoti pemañca gāravo ca. Ayaṃ , bhikkhave, paṭhamo hetu paṭhamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.

‘‘So taṃ satthāraṃ upanissāya viharanto aññataraṃ vā garuṭṭhāniyaṃ sabrahmacāriṃ, yatthassa tibbaṃ hirottappaṃ paccupaṭṭhitaṃ hoti pemaṃ gāravo ca, te kālena kālaṃ upasaṅkamitvā paripucchati paripañhati – ‘idaṃ, bhante, kathaṃ; imassa ko attho’ti? Tassa te āyasmanto avivaṭañceva vivaranti, anuttānīkatañca uttānī karonti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṃ paṭivinodenti. Ayaṃ, bhikkhave, dutiyo hetu dutiyo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.

‘‘So taṃ dhammaṃ sutvā dvayena vūpakāsena sampādeti – kāyavūpakāsena ca cittavūpakāsena ca. Ayaṃ, bhikkhave, tatiyo hetu tatiyo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.

‘‘Sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Ayaṃ, bhikkhave, catuttho hetu catuttho paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.

‘‘Bahussuto hoti sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ [satthā sabyañjanā (ka. sī.)] kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā [dhatā (sī. syā. kaṃ. pī.)] vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. Ayaṃ, bhikkhave, pañcamo hetu pañcamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.

‘‘Āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Ayaṃ, bhikkhave, chaṭṭho hetu chaṭṭho paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.

‘‘Saṅghagato kho pana anānākathiko hoti atiracchānakathiko. Sāmaṃ vā dhammaṃ bhāsati paraṃ vā ajjhesati ariyaṃ vā tuṇhībhāvaṃ nātimaññati. Ayaṃ, bhikkhave, sattamo hetu sattamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.

‘‘Pañcasu kho pana upādānakkhandhesu udayabbayānupassī viharati – ‘iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo; iti saññā…pe… iti saṅkhārā…pe… iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti. Ayaṃ, bhikkhave, aṭṭhamo hetu aṭṭhamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.

‘‘Tamenaṃ sabrahmacārī evaṃ sambhāventi – ‘ayaṃ kho āyasmā satthāraṃ upanissāya viharati aññataraṃ vā garuṭṭhāniyaṃ sabrahmacāriṃ, yatthassa tibbaṃ hirottappaṃ paccupaṭṭhitaṃ hoti pemañca gāravo ca. Addhā ayamāyasmā jānaṃ jānāti passaṃ passatī’ti! Ayampi dhammo piyattāya garuttāya [piyatāya garutāya (syā.)] bhāvanāya sāmaññāya ekībhāvāya saṃvattati.


2. "诸比丘，有八因八缘，能令未得初梵行慧者得之，已得者增长、广大、修习、圆满。是哪八种？
在此，诸比丘，比丘依止导师或某位值得尊重的同梵行者而住，对其生起强烈的惭愧心、爱敬心。诸比丘，这是第一因第一缘，能令未得初梵行慧者得之，已得者增长、广大、修习、圆满。
他依止那位导师或值得尊重的同梵行者而住，对其生起强烈的惭愧心、爱敬心，时常前往请教询问：'尊者，这是什么意思？这如何理解？'那些尊者为他开显未开显的，阐明未阐明的，解除他对种种疑惑之处的疑虑。诸比丘，这是第二因第二缘，能令未得初梵行慧者得之，已得者增长、广大、修习、圆满。
他听闻此法后，以两种远离而成就——身远离与心远离。诸比丘，这是第三因第三缘，能令未得初梵行慧者得之，已得者增长、广大、修习、圆满。
他持戒，守护波罗提木叉律仪而住，具足正行与行处，于微细罪见怖畏，受持学习诸学处。诸比丘，这是第四因第四缘，能令未得初梵行慧者得之，已得者增长、广大、修习、圆满。
他多闻、持闻、积集闻法。凡是初善、中善、后善，有义有文，宣说完全清净的梵行之法，他多闻诸如是法，忆持不忘，口诵熟习，意观察透彻，以见善通达。诸比丘，这是第五因第五缘，能令未得初梵行慧者得之，已得者增长、广大、修习、圆满。
他精进而住，为断不善法，为具足善法，有力、坚固精进，于善法中不舍责任。诸比丘，这是第六因第六缘，能令未得初梵行慧者得之，已得者增长、广大、修习、圆满。
他在僧团中不谈论无关之事，不谈论畜生之事。或自说法，或请他说法，或不轻视圣默然。诸比丘，这是第七因第七缘，能令未得初梵行慧者得之，已得者增长、广大、修习、圆满。
他于五取蕴观生灭而住：'此是色，此是色之生起，此是色之灭没；此是受，此是受之生起，此是受之灭没；此是想...此是行...此是识，此是识之生起，此是识之灭没。'诸比丘，这是第八因第八缘，能令未得初梵行慧者得之，已得者增长、广大、修习、圆满。
他的同梵行者如是尊重他：'这位尊者依止导师或某位值得尊重的同梵行者而住，对其生起强烈的惭愧心、爱敬心。确实，这位尊者知所应知，见所应见。'这法也导向可爱、可敬、修习、沙门性和一境性。"


‘‘‘Taṃ kho panāyamāyasmā satthāraṃ upanissāya viharanto aññataraṃ vā garuṭṭhāniyaṃ sabrahmacāriṃ, yatthassa tibbaṃ hirottappaṃ paccupaṭṭhitaṃ hoti pemañca gāravo ca, te kālena kālaṃ upasaṅkamitvā paripucchati paripañhati – idaṃ, bhante, kathaṃ; imassa ko atthoti? Tassa te āyasmanto avivaṭañceva vivaranti, anuttānīkatañca uttānī karonti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṃ paṭivinodenti. Addhā ayamāyasmā jānaṃ jānāti passaṃ passatī’ti! Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṃvattati.

‘‘‘Taṃ kho panāyamāyasmā dhammaṃ sutvā dvayena vūpakāsena sampādeti – kāyavūpakāsena ca cittavūpakāsena ca. Addhā ayamāyasmā jānaṃ jānāti passaṃ passatī’ti! Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṃvattati.

‘‘‘Sīlavā kho panāyamāyasmā pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Addhā ayamāyasmā jānaṃ jānāti passaṃ passatī’ti! Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṃvattati.

‘‘‘Bahussuto kho panāyamāyasmā sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. Addhā ayamāyasmā jānaṃ jānāti passaṃ passatī’ti! Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṃvattati.

‘‘‘Āraddhavīriyo kho panāyamāyasmā viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Addhā ayamāyasmā jānaṃ jānāti passaṃ passatī’ti! Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṃvattati.

‘‘‘Saṅghagato kho panāyamāyasmā anānākathiko hoti atiracchānakathiko. Sāmaṃ vā dhammaṃ bhāsati paraṃ vā ajjhesati ariyaṃ vā tuṇhībhāvaṃ nātimaññati. Addhā ayamāyasmā jānaṃ jānāti passaṃ passatī’ti! Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṃvattati.

‘‘‘Pañcasu kho panāyamāyasmā upādānakkhandhesu udayabbayānupassī viharati – iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā…pe… iti saññā…pe… iti saṅkhārā…pe… iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamoti. Addhā ayamāyasmā jānaṃ jānāti passaṃ passatī’ti! Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṃvattati.

‘‘Ime kho, bhikkhave, aṭṭha hetū aṭṭha paccayā ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattantī’’ti. Dutiyaṃ.

3. Paṭhamaappiyasuttaṃ

3. ‘‘Aṭṭhahi , bhikkhave, dhammehi samannāgato bhikkhu sabrahmacārīnaṃ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca. Katamehi aṭṭhahi? Idha, bhikkhave, bhikkhu appiyapasaṃsī ca hoti, piyagarahī ca, lābhakāmo ca, sakkārakāmo ca, ahiriko ca, anottappī ca, pāpiccho ca, micchādiṭṭhi ca. Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgato bhikkhu sabrahmacārīnaṃ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca.

‘‘Aṭṭhahi, bhikkhave, dhammehi samannāgato bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo ca. Katamehi aṭṭhahi? Idha , bhikkhave, bhikkhu na appiyapasaṃsī ca hoti, na piyagarahī ca, na lābhakāmo ca, na sakkārakāmo ca, hirīmā ca hoti, ottappī ca, appiccho ca, sammādiṭṭhi ca. Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgato bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo cā’’ti. Tatiyaṃ.

4. Dutiyaappiyasuttaṃ



"此尊者依止导师或某位值得尊重的同梵行者而住，对其生起强烈的惭愧心、爱敬心，时常前往请教询问：'尊者，这是什么意思？这如何理解？'那些尊者为他开显未开显的，阐明未阐明的，解除他对种种疑惑之处的疑虑。确实，这位尊者知所应知，见所应见！"这法也导向可爱、可敬、修习、沙门性和一境性。
"此尊者听闻此法后，以两种远离而成就——身远离与心远离。确实，这位尊者知所应知，见所应见！"这法也导向可爱、可敬、修习、沙门性和一境性。
"此尊者持戒，守护波罗提木叉律仪而住，具足正行与行处，于微细罪见怖畏，受持学习诸学处。确实，这位尊者知所应知，见所应见！"这法也导向可爱、可敬、修习、沙门性和一境性。
"此尊者多闻、持闻、积集闻法。凡是初善、中善、后善，有义有文，宣说完全清净的梵行之法，他多闻诸如是法，忆持不忘，口诵熟习，意观察透彻，以见善通达。确实，这位尊者知所应知，见所应见！"这法也导向可爱、可敬、修习、沙门性和一境性。
"此尊者精进而住，为断不善法，为具足善法，有力、坚固精进，于善法中不舍责任。确实，这位尊者知所应知，见所应见！"这法也导向可爱、可敬、修习、沙门性和一境性。
"此尊者在僧团中不谈论无关之事，不谈论畜生之事。或自说法，或请他说法，或不轻视圣默然。确实，这位尊者知所应知，见所应见！"这法也导向可爱、可敬、修习、沙门性和一境性。
"此尊者于五取蕴观生灭而住：'此是色...受...想...行...此是识，此是识之生起，此是识之灭没。'确实，这位尊者知所应知，见所应见！"这法也导向可爱、可敬、修习、沙门性和一境性。
"诸比丘，此八因八缘，能令未得初梵行慧者得之，已得者增长、广大、修习、圆满。"第二
3. 第一不可爱经
3. "诸比丘，具足八法的比丘为同梵行者所不爱、不喜、不敬、不可修习。是哪八法？在此，诸比丘，比丘赞叹不可爱者，诽谤可爱者，贪求利养，贪求恭敬，无惭，无愧，恶欲，邪见。诸比丘，具足此八法的比丘为同梵行者所不爱、不喜、不敬、不可修习。
诸比丘，具足八法的比丘为同梵行者所爱、所喜、所敬、可修习。是哪八法？在此，诸比丘，比丘不赞叹不可爱者，不诽谤可爱者，不贪求利养，不贪求恭敬，有惭，有愧，少欲，正见。诸比丘，具足此八法的比丘为同梵行者所爱、所喜、所敬、可修习。"第三
4. 第二不可爱经

4. ‘‘Aṭṭhahi, bhikkhave, dhammehi samannāgato bhikkhu sabrahmacārīnaṃ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca. Katamehi aṭṭhahi? Idha, bhikkhave, bhikkhu lābhakāmo ca hoti, sakkārakāmo ca, anavaññattikāmo ca, akālaññū ca, amattaññū ca, asuci ca, bahubhāṇī ca, akkosakaparibhāsako ca sabrahmacārīnaṃ. Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgato bhikkhu sabrahmacārīnaṃ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca.

‘‘Aṭṭhahi, bhikkhave, dhammehi samannāgato bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo ca. Katamehi aṭṭhahi? Idha, bhikkhave, bhikkhu na lābhakāmo ca hoti, na sakkārakāmo ca, na anavaññattikāmo ca, kālaññū ca, mattaññū ca, suci ca, na bahubhāṇī ca, anakkosakaparibhāsako ca sabrahmacārīnaṃ. Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgato bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo cā’’ti. Catutthaṃ.

5. Paṭhamalokadhammasuttaṃ

5. ‘‘Aṭṭhime , bhikkhave, lokadhammā lokaṃ anuparivattanti, loko ca aṭṭha lokadhamme anuparivattati. Katame aṭṭha? Lābho ca, alābho ca, yaso ca, ayaso ca, nindā ca, pasaṃsā ca, sukhañca, dukkhañca. Ime kho, bhikkhave, aṭṭha lokadhammā lokaṃ anuparivattanti, loko ca ime aṭṭha lokadhamme anuparivattatī’’ti.

‘‘Lābho alābho ca yasāyaso ca,

Nindā pasaṃsā ca sukhaṃ dukhañca;

Ete aniccā manujesu dhammā,

Asassatā vipariṇāmadhammā.

‘‘Ete ca ñatvā satimā sumedho,

Avekkhati vipariṇāmadhamme;

Iṭṭhassa dhammā na mathenti cittaṃ,

Aniṭṭhato no paṭighātameti.

‘‘Tassānurodhā atha vā virodhā,

Vidhūpitā atthaṅgatā na santi;

Padañca ñatvā virajaṃ asokaṃ,

Sammappajānāti bhavassa pāragū’’ti. pañcamaṃ;

6. Dutiyalokadhammasuttaṃ



4. "诸比丘，具足八法的比丘为同梵行者所不爱、不喜、不敬、不可修习。是哪八法？在此，诸比丘，比丘贪求利养，贪求恭敬，贪求不受轻视，不知时宜，不知节制，不清净，多言，对同梵行者辱骂呵责。诸比丘，具足此八法的比丘为同梵行者所不爱、不喜、不敬、不可修习。
诸比丘，具足八法的比丘为同梵行者所爱、所喜、所敬、可修习。是哪八法？在此，诸比丘，比丘不贪求利养，不贪求恭敬，不贪求不受轻视，知时宜，知节制，清净，不多言，不对同梵行者辱骂呵责。诸比丘，具足此八法的比丘为同梵行者所爱、所喜、所敬、可修习。"第四
5. 第一世间法经
5. "诸比丘，此八种世间法随世间转，世间亦随此八种世间法转。是哪八种？得与不得，名与不名，毁与誉，乐与苦。诸比丘，此八种世间法随世间转，世间亦随此八种世间法转。"
"得与不得及名不名，
毁与誉及乐与苦；
此等诸法于人无常，
非恒常者变易法。
智者觉知具正念，
观察此等变易法；
可意之法不扰心，
不意之事不生恨。
随顺或是违逆事，
已尽消灭不复存；
知无垢寂静之道，
正知超越有至彼岸。"第五
6. 第二世间法经

6. ‘‘Aṭṭhime, bhikkhave, lokadhammā lokaṃ anuparivattanti, loko ca aṭṭha lokadhamme anuparivattati. Katame aṭṭha? Lābho ca, alābho ca, yaso ca, ayaso ca, nindā ca, pasaṃsā ca, sukhañca, dukkhañca. Ime kho, bhikkhave, aṭṭha lokadhammā lokaṃ anuparivattanti, loko ca ime aṭṭha lokadhamme anuparivattati.

‘‘Assutavato, bhikkhave, puthujjanassa uppajjati lābhopi alābhopi yasopi ayasopi nindāpi pasaṃsāpi sukhampi dukkhampi. Sutavatopi, bhikkhave, ariyasāvakassa uppajjati lābhopi alābhopi yasopi ayasopi nindāpi pasaṃsāpi sukhampi dukkhampi. Tatra, bhikkhave, ko viseso ko adhippayāso [adhippāyo (sī.), adhippāyaso (syā. kaṃ.) adhi + pa + yasu + ṇa = adhippayāso] kiṃ nānākaraṇaṃ sutavato ariyasāvakassa assutavatā puthujjanenā’’ti? ‘‘Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī’’ti.

‘‘Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – ‘‘assutavato, bhikkhave, puthujjanassa uppajjati lābho. So na iti paṭisañcikkhati – ‘uppanno kho me ayaṃ lābho; so ca kho anicco dukkho vipariṇāmadhammo’ti yathābhūtaṃ nappajānāti. Uppajjati alābho…pe… uppajjati yaso… uppajjati ayaso… uppajjati nindā… uppajjati pasaṃsā… uppajjati sukhaṃ… uppajjati dukkhaṃ. So na iti paṭisañcikkhati – ‘uppannaṃ kho me idaṃ dukkhaṃ; tañca kho aniccaṃ dukkhaṃ vipariṇāmadhamma’nti yathābhūtaṃ nappajānāti’’.

‘‘Tassa lābhopi cittaṃ pariyādāya tiṭṭhati, alābhopi cittaṃ pariyādāya tiṭṭhati, yasopi cittaṃ pariyādāya tiṭṭhati, ayasopi cittaṃ pariyādāya tiṭṭhati, nindāpi cittaṃ pariyādāya tiṭṭhati, pasaṃsāpi cittaṃ pariyādāya tiṭṭhati, sukhampi cittaṃ pariyādāya tiṭṭhati, dukkhampi cittaṃ pariyādāya tiṭṭhati. So uppannaṃ lābhaṃ anurujjhati, alābhe paṭivirujjhati; uppannaṃ yasaṃ anurujjhati, ayase paṭivirujjhati; uppannaṃ pasaṃsaṃ anurujjhati, nindāya paṭivirujjhati; uppannaṃ sukhaṃ anurujjhati, dukkhe paṭivirujjhati. So evaṃ anurodhavirodhasamāpanno na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. ‘Na parimuccati dukkhasmā’ti vadāmi’’.

‘‘Sutavato ca kho, bhikkhave, ariyasāvakassa uppajjati lābho. So iti paṭisañcikkhati – ‘uppanno kho me ayaṃ lābho; so ca kho anicco dukkho vipariṇāmadhammo’ti yathābhūtaṃ pajānāti. Uppajjati alābho…pe… uppajjati yaso… uppajjati ayaso… uppajjati nindā… uppajjati pasaṃsā… uppajjati sukhaṃ… uppajjati dukkhaṃ. So iti paṭisañcikkhati – ‘uppannaṃ kho me idaṃ dukkhaṃ; tañca kho aniccaṃ dukkhaṃ vipariṇāmadhamma’nti yathābhūtaṃ pajānāti’’.

‘‘Tassa lābhopi cittaṃ na pariyādāya tiṭṭhati, alābhopi cittaṃ na pariyādāya tiṭṭhati, yasopi cittaṃ na pariyādāya tiṭṭhati, ayasopi cittaṃ na pariyādāya tiṭṭhati, nindāpi cittaṃ na pariyādāya tiṭṭhati, pasaṃsāpi cittaṃ na pariyādāya tiṭṭhati, sukhampi cittaṃ na pariyādāya tiṭṭhati, dukkhampi cittaṃ na pariyādāya tiṭṭhati. So uppannaṃ lābhaṃ nānurujjhati, alābhe nappaṭivirujjhati; uppannaṃ yasaṃ nānurujjhati, ayase nappaṭivirujjhati; uppannaṃ pasaṃsaṃ nānurujjhati, nindāya nappaṭivirujjhati; uppannaṃ sukhaṃ nānurujjhati, dukkhe nappaṭivirujjhati. So evaṃ anurodhavirodhavippahīno parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. ‘Parimuccati dukkhasmā’ti vadāmi. Ayaṃ kho, bhikkhave, viseso ayaṃ adhippayāso idaṃ nānākaraṇaṃ sutavato ariyasāvakassa assutavatā puthujjanenā’’ti.

‘‘Lābho alābho ca yasāyaso ca,

Nindā pasaṃsā ca sukhaṃ dukhañca;

Ete aniccā manujesu dhammā,

Asassatā vipariṇāmadhammā.

‘‘Ete ca ñatvā satimā sumedho,

Avekkhati vipariṇāmadhamme;

Iṭṭhassa dhammā na mathenti cittaṃ,

Aniṭṭhato no paṭighātameti.


6. "诸比丘，此八种世间法随世间转，世间亦随此八种世间法转。是哪八种？得与不得，名与不名，毁与誉，乐与苦。诸比丘，此八种世间法随世间转，世间亦随此八种世间法转。
诸比丘，未闻法的凡夫也会遇到得与不得、名与不名、毁与誉、乐与苦。已闻法的圣弟子也会遇到得与不得、名与不名、毁与誉、乐与苦。诸比丘，此中已闻法的圣弟子与未闻法的凡夫有何差别、何胜异、何不同？""世尊，我们的法以世尊为根本，以世尊为导向，以世尊为依止。善哉！世尊，愿为我们开示此义。听闻世尊所说，比丘们当受持。"
"那么，诸比丘，谛听，善思作意，我将说法。""是的，尊者。"那些比丘应答世尊。世尊如是说：
"诸比丘，未闻法的凡夫遇到得。他不如是思惟：'我得到了这个，但它是无常的、苦的、变易法。'他不如实了知。遇到不得...遇到名...遇到不名...遇到毁...遇到誉...遇到乐...遇到苦。他不如是思惟：'我遇到了这苦，但它是无常的、苦的、变易法。'他不如实了知。
得占据他的心，不得占据他的心，名占据他的心，不名占据他的心，毁占据他的心，誉占据他的心，乐占据他的心，苦占据他的心。他对所得随顺，对不得违逆；对名随顺，对不名违逆；对誉随顺，对毁违逆；对乐随顺，对苦违逆。他如是陷入随顺违逆，不能解脱生、老、死、忧、悲、苦、忧恼。我说他不能解脱苦。
诸比丘，已闻法的圣弟子遇到得。他如是思惟：'我得到了这个，但它是无常的、苦的、变易法。'他如实了知。遇到不得...遇到名...遇到不名...遇到毁...遇到誉...遇到乐...遇到苦。他如是思惟：'我遇到了这苦，但它是无常的、苦的、变易法。'他如实了知。
得不占据他的心，不得不占据他的心，名不占据他的心，不名不占据他的心，毁不占据他的心，誉不占据他的心，乐不占据他的心，苦不占据他的心。他对所得不随顺，对不得不违逆；对名不随顺，对不名不违逆；对誉不随顺，对毁不违逆；对乐不随顺，对苦不违逆。他如是舍离随顺违逆，解脱生、老、死、忧、悲、苦、忧恼。我说他能解脱苦。诸比丘，这就是已闻法的圣弟子与未闻法的凡夫的差别、胜异、不同。
得与不得及名不名，
毁与誉及乐与苦；
此等诸法于人无常，
非恒常者变易法。
智者觉知具正念，
观察此等变易法；
可意之法不扰心，
不意之事不生恨。


‘‘Tassānurodhā atha vā virodhā,

Vidhūpitā atthaṅgatā na santi;

Padañca ñatvā virajaṃ asokaṃ,

Sammappajānāti bhavassa pāragū’’ti. chaṭṭhaṃ;

7. Devadattavipattisuttaṃ

7. Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate acirapakkante devadatte. Tatra bhagavā devadattaṃ ārabbha bhikkhū āmantesi – ‘‘sādhu, bhikkhave, bhikkhu kālena kālaṃ attavipattiṃ paccavekkhitā hoti. Sādhu, bhikkhave, bhikkhu kālena kālaṃ paravipattiṃ paccavekkhitā hoti. Sādhu, bhikkhave, bhikkhu kālena kālaṃ attasampattiṃ paccavekkhitā hoti. Sādhu , bhikkhave, bhikkhu kālena kālaṃ parasampattiṃ paccavekkhitā hoti. Aṭṭhahi, bhikkhave, asaddhammehi abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho’’.

[cūḷava. 348] ‘‘Katamehi aṭṭhahi? Lābhena hi, bhikkhave, abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho. Alābhena, bhikkhave…pe… yasena, bhikkhave… ayasena, bhikkhave… sakkārena, bhikkhave… asakkārena, bhikkhave… pāpicchatāya, bhikkhave… pāpamittatāya, bhikkhave, abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho. Imehi kho, bhikkhave, aṭṭhahi asaddhammehi abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho.

‘‘Sādhu, bhikkhave, bhikkhu uppannaṃ lābhaṃ abhibhuyya abhibhuyya vihareyya, uppannaṃ alābhaṃ…pe… uppannaṃ yasaṃ… uppannaṃ ayasaṃ… uppannaṃ sakkāraṃ … uppannaṃ asakkāraṃ… uppannaṃ pāpicchataṃ… uppannaṃ pāpamittataṃ abhibhuyya abhibhuyya vihareyya.

‘‘Kiñca [kathañca (ka.)], bhikkhave, bhikkhu atthavasaṃ paṭicca uppannaṃ lābhaṃ abhibhuyya abhibhuyya vihareyya, uppannaṃ alābhaṃ…pe… uppannaṃ yasaṃ… uppannaṃ ayasaṃ… uppannaṃ sakkāraṃ… uppannaṃ asakkāraṃ… uppannaṃ pāpicchataṃ… uppannaṃ pāpamittataṃ abhibhuyya abhibhuyya vihareyya?

‘‘Yaṃ hissa, bhikkhave, uppannaṃ lābhaṃ anabhibhuyya [anabhibhūyya anabhibhūyya (ka.)] viharato uppajjeyyuṃ āsavā vighātapariḷāhā, uppannaṃ lābhaṃ abhibhuyya [abhibhūyya abhibhūyya (ka.)] viharato evaṃsa te āsavā vighātapariḷāhā na honti. Yaṃ hissa, bhikkhave, uppannaṃ alābhaṃ…pe… uppannaṃ yasaṃ… uppannaṃ ayasaṃ… uppannaṃ sakkāraṃ… uppannaṃ asakkāraṃ… uppannaṃ pāpicchataṃ… uppannaṃ pāpamittataṃ anabhibhuyya viharato uppajjeyyuṃ āsavā vighātapariḷāhā, uppannaṃ pāpamittataṃ abhibhuyya viharato evaṃsa te āsavā vighātapariḷāhā na honti. Idaṃ kho, bhikkhave, bhikkhu atthavasaṃ paṭicca uppannaṃ lābhaṃ abhibhuyya abhibhuyya vihareyya, uppannaṃ alābhaṃ…pe… uppannaṃ yasaṃ… uppannaṃ ayasaṃ … uppannaṃ sakkāraṃ… uppannaṃ asakkāraṃ… uppannaṃ pāpicchataṃ… uppannaṃ pāpamittataṃ abhibhuyya abhibhuyya vihareyya.

‘‘Tasmātiha , bhikkhave, evaṃ sikkhitabbaṃ – ‘uppannaṃ lābhaṃ abhibhuyya abhibhuyya viharissāma, uppannaṃ alābhaṃ…pe… uppannaṃ yasaṃ… uppannaṃ ayasaṃ… uppannaṃ sakkāraṃ… uppannaṃ asakkāraṃ… uppannaṃ pāpicchataṃ… uppannaṃ pāpamittataṃ abhibhuyya abhibhuyya viharissāmā’ti. Evañhi vo, bhikkhave, sikkhitabba’’nti. Sattamaṃ.

8. Uttaravipattisuttaṃ



"随顺或是违逆事，
已尽消灭不复存；
知无垢寂静之道，
正知超越有至彼岸。"第六
7. 提婆达多失败经
7. 一时，世尊住在王舍城(现今印度比哈尔邦巴特那附近)耆阇崛山，提婆达多刚离去不久。在那里，世尊针对提婆达多对比丘们说："诸比丘，比丘时常省察自己的失败是善事。诸比丘，比丘时常省察他人的失败是善事。诸比丘，比丘时常省察自己的成就是善事。诸比丘，比丘时常省察他人的成就是善事。诸比丘，提婆达多被八种非法所征服，心被占据，必堕恶趣、地狱，住经一劫，不可救药。"
"是哪八种？诸比丘，提婆达多被利养征服，心被占据，必堕恶趣、地狱，住经一劫，不可救药。诸比丘，被不得...被名...被不名...被恭敬...被不恭敬...被恶欲...被恶友征服，心被占据，必堕恶趣、地狱，住经一劫，不可救药。诸比丘，提婆达多被这八种非法所征服，心被占据，必堕恶趣、地狱，住经一劫，不可救药。
诸比丘，比丘应当战胜所生起的利养而住，战胜所生起的不得...所生起的名...所生起的不名...所生起的恭敬...所生起的不恭敬...所生起的恶欲...所生起的恶友而住。
诸比丘，比丘为何因缘应当战胜所生起的利养而住，战胜所生起的不得...所生起的名...所生起的不名...所生起的恭敬...所生起的不恭敬...所生起的恶欲...所生起的恶友而住？
诸比丘，若不战胜所生起的利养而住，则会生起烦恼、忧恼、热恼，若战胜所生起的利养而住，则不会有这些烦恼、忧恼、热恼。若不战胜所生起的不得...所生起的名...所生起的不名...所生起的恭敬...所生起的不恭敬...所生起的恶欲...所生起的恶友而住，则会生起烦恼、忧恼、热恼，若战胜所生起的恶友而住，则不会有这些烦恼、忧恼、热恼。诸比丘，比丘为此因缘应当战胜所生起的利养而住，战胜所生起的不得...所生起的名...所生起的不名...所生起的恭敬...所生起的不恭敬...所生起的恶欲...所生起的恶友而住。
因此，诸比丘，应当如是学：'我们将战胜所生起的利养而住，战胜所生起的不得...所生起的名...所生起的不名...所生起的恭敬...所生起的不恭敬...所生起的恶欲...所生起的恶友而住。'诸比丘，你们应当如是学。"第七
8. 优多罗失败经

8. Ekaṃ samayaṃ āyasmā uttaro mahisavatthusmiṃ viharati saṅkheyyake pabbate vaṭajālikāyaṃ [dhavajālikāyaṃ (sī.), vaṭṭajālikāyaṃ (syā.)]. Tatra kho āyasmā uttaro bhikkhū āmantesi – ‘‘sādhāvuso, bhikkhu kālena kālaṃ attavipattiṃ paccavekkhitā hoti. Sādhāvuso, bhikkhu kālena kālaṃ paravipattiṃ paccavekkhitā hoti. Sādhāvuso, bhikkhu kālena kālaṃ attasampattiṃ paccavekkhitā hoti. Sādhāvuso, bhikkhu kālena kālaṃ parasampattiṃ paccavekkhitā hotī’’ti.

Tena kho pana samayena vessavaṇo mahārājā uttarāya disāya dakkhiṇaṃ disaṃ gacchati kenacideva karaṇīyena. Assosi kho vessavaṇo mahārājā āyasmato uttarassa mahisavatthusmiṃ saṅkheyyake pabbate vaṭajālikāyaṃ bhikkhūnaṃ evaṃ dhammaṃ desentassa – ‘‘sādhāvuso, bhikkhu kālena kālaṃ attavipattiṃ paccavekkhitā hoti. Sādhāvuso, bhikkhu kālena kālaṃ paravipattiṃ paccavekkhitā hoti. Sādhāvuso, bhikkhu kālena kālaṃ attasampattiṃ paccavekkhitā hoti. Sādhāvuso, bhikkhu kālena kālaṃ parasampattiṃ paccavekkhitā hotī’’ti.

Atha kho vessavaṇṇo mahārājā – seyyathāpi nāma balavā puriso samiñjitaṃ [sammiñjitaṃ (sī. syā. kaṃ. pī.)] vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya [sammiñjeyya (sī. syā. kaṃ. pī.)], evamevaṃ mahisavatthusmiṃ saṅkheyyake pabbate vaṭajālikāyaṃ antarahito devesu tāvatiṃsesu pāturahosi. Atha kho vessavaṇṇo mahārājā yena sakko devānamindo tenupasaṅkami; upasaṅkamitvā sakkaṃ devānamindaṃ etadavoca – ‘‘yagghe mārisa, jāneyyāsi! Eso āyasmā uttaro mahisavatthusmiṃ saṅkheyyake pabbate vaṭajālikāyaṃ bhikkhūnaṃ evaṃ dhammaṃ deseti – ‘sādhāvuso, bhikkhu kālena kālaṃ attavipattiṃ paccavekkhitā hoti . Sādhāvuso, bhikkhu kālena kālaṃ paravipattiṃ…pe… attasampattiṃ… parasampattiṃ paccavekkhitā hotī’’’ti.

Atha kho sakko devānamindo seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evamevaṃ devesu tāvatiṃsesu antarahito mahisavatthusmiṃ saṅkheyyake pabbate vaṭajālikāyaṃ āyasmato uttarassa sammukhe pāturahosi. Atha kho sakko devānamindo yenāyasmā uttaro tenupasaṅkami; upasaṅkamitvā āyasmantaṃ uttaraṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho sakko devānamindo āyasmantaṃ uttaraṃ etadavoca –

‘‘Saccaṃ kira, bhante, āyasmā uttaro bhikkhūnaṃ evaṃ dhammaṃ desesi – ‘sādhāvuso, bhikkhu kālena kālaṃ attavipattiṃ paccavekkhitā hoti, sādhāvuso, bhikkhu kālena kālaṃ paravipattiṃ…pe… attasampattiṃ… parasampattiṃ paccavekkhitā hotī’’’ ti? ‘‘Evaṃ, devānamindā’’ti. ‘‘Kiṃ panidaṃ [kiṃ pana (syā.)], bhante, āyasmato uttarassa sakaṃ paṭibhānaṃ [sakapaṭibhānaṃ upādāya (ka.)], udāhu tassa bhagavato vacanaṃ arahato sammāsambuddhassā’’ti? ‘‘Tena hi, devānaminda, upamaṃ te karissāmi. Upamāya midhekacce viññū purisā bhāsitassa atthaṃ ājāna’’nti.

‘‘Seyyathāpi, devānaminda, gāmassa vā nigamassa vā avidūre mahādhaññarāsi. Tato mahājanakāyo dhaññaṃ āhareyya – kājehipi piṭakehipi ucchaṅgehipi añjalīhipi . Yo nu kho, devānaminda, taṃ mahājanakāyaṃ upasaṅkamitvā evaṃ puccheyya – ‘kuto imaṃ dhaññaṃ āharathā’ti, kathaṃ byākaramāno nu kho, devānaminda, so mahājanakāyo sammā byākaramāno byākareyyā’’ti? ‘‘‘Amumhā mahādhaññarāsimhā āharāmā’ti kho, bhante, so mahājanakāyo sammā byākaramāno byākareyyā’’ti. ‘‘Evamevaṃ kho, devānaminda, yaṃ kiñci subhāsitaṃ sabbaṃ taṃ tassa bhagavato vacanaṃ arahato sammāsambuddhassa. Tato upādāyupādāya mayaṃ caññe ca bhaṇāmā’’ti.


8. 一时，尊者优多罗住在摩醯沙瓦土的僧契耶山瓦达迦利卡。在那里，尊者优多罗对比丘们说："贤友，比丘时常省察自己的失败是善事。贤友，比丘时常省察他人的失败是善事。贤友，比丘时常省察自己的成就是善事。贤友，比丘时常省察他人的成就是善事。"
当时，毗沙门大王因某事从北方向南方而行。毗沙门大王听到尊者优多罗在摩醯沙瓦土的僧契耶山瓦达迦利卡如是对比丘们说法："贤友，比丘时常省察自己的失败是善事。贤友，比丘时常省察他人的失败是善事。贤友，比丘时常省察自己的成就是善事。贤友，比丘时常省察他人的成就是善事。"
于是毗沙门大王，犹如强壮之人伸展屈臂或屈曲伸臂，如是从摩醯沙瓦土的僧契耶山瓦达迦利卡消失，出现在三十三天。然后毗沙门大王走近帝释天王，走近后对帝释天王说："贵友，你可知道！这位尊者优多罗在摩醯沙瓦土的僧契耶山瓦达迦利卡如是对比丘们说法：'贤友，比丘时常省察自己的失败是善事。贤友，比丘时常省察他人的失败...自己的成就...他人的成就是善事。'"
于是帝释天王，犹如强壮之人伸展屈臂或屈曲伸臂，如是从三十三天消失，出现在摩醯沙瓦土的僧契耶山瓦达迦利卡尊者优多罗面前。然后帝释天王走近尊者优多罗，走近后礼敬尊者优多罗，站在一旁。站在一旁的帝释天王对尊者优多罗说：
"尊者，是真的吗？尊者优多罗如是对比丘们说法：'贤友，比丘时常省察自己的失败是善事。贤友，比丘时常省察他人的失败...自己的成就...他人的成就是善事。'？""是的，天帝。""尊者，这是尊者优多罗自己的见解，还是彼世尊、阿罗汉、正等正觉者的教诲？""那么，天帝，我为你作个譬喻。有智之人藉由譬喻能理解所说的意义。"
"天帝，譬如在村落或市镇不远处有大粮堆。众人从那里取走粮食——有用筐、有用篮、有用衣裳、有用手捧。天帝，若有人走近那众人问道：'你们从哪里取这粮食？'天帝，那众人要如何回答才是正确的回答？""尊者，那众人若说'我们从那大粮堆取来'，这才是正确的回答。""同样地，天帝，任何善说皆是彼世尊、阿罗汉、正等正觉者的教诲。我们和其他人都是依此而说。"


‘‘Acchariyaṃ, bhante, abbhutaṃ bhante! Yāva subhāsitaṃ cidaṃ āyasmatā uttarena – ‘yaṃ kiñci subhāsitaṃ sabbaṃ taṃ tassa bhagavato vacanaṃ arahato sammāsambuddhassa . Tato upādāyupādāya mayaṃ caññe ca bhaṇāmā’ti. Ekamidaṃ, bhante uttara, samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate acirapakkante devadatte. Tatra kho bhagavā devadattaṃ ārabbha bhikkhū āmantesi –

‘‘Sādhu, bhikkhave, bhikkhu kālena kālaṃ attavipattiṃ paccavekkhitā hoti. Sādhu, bhikkhave, bhikkhu kālena kālaṃ paravipattiṃ…pe… attasampattiṃ… parasampattiṃ paccavekkhitā hoti. Aṭṭhahi, bhikkhave, asaddhammehi abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho. Katamehi aṭṭhahi? Lābhena hi, bhikkhave, abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho; alābhena, bhikkhave…pe… yasena, bhikkhave … ayasena, bhikkhave… sakkārena, bhikkhave… asakkārena, bhikkhave… pāpicchatāya, bhikkhave… pāpamittatāya , bhikkhave, abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho. Imehi kho, bhikkhave, aṭṭhahi asaddhammehi abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho.

‘‘Sādhu, bhikkhave, bhikkhu uppannaṃ lābhaṃ abhibhuyya abhibhuyya vihareyya; uppannaṃ alābhaṃ…pe… uppannaṃ yasaṃ… uppannaṃ ayasaṃ… uppannaṃ sakkāraṃ… uppannaṃ asakkāraṃ… uppannaṃ pāpicchataṃ… uppannaṃ pāpamittataṃ abhibhuyya abhibhuyya vihareyya.

‘‘Kiñca, bhikkhave, bhikkhu atthavasaṃ paṭicca uppannaṃ lābhaṃ abhibhuyya abhibhuyya vihareyya; uppannaṃ alābhaṃ…pe… uppannaṃ yasaṃ… uppannaṃ ayasaṃ… uppannaṃ sakkāraṃ… uppannaṃ asakkāraṃ… uppannaṃ pāpicchataṃ… uppannaṃ pāpamittataṃ abhibhuyya abhibhuyya vihareyya?

‘‘Yaṃ hissa, bhikkhave, uppannaṃ lābhaṃ anabhibhuyya viharato uppajjeyyuṃ āsavā vighātapariḷāhā, uppannaṃ lābhaṃ abhibhuyya viharato evaṃsa te āsavā vighātapariḷāhā na honti. Yaṃ hissa, bhikkhave, uppannaṃ alābhaṃ…pe… uppannaṃ yasaṃ… uppannaṃ ayasaṃ… uppannaṃ sakkāraṃ… uppannaṃ asakkāraṃ… uppannaṃ pāpicchataṃ… uppannaṃ pāpamittataṃ anabhibhuyya viharato uppajjeyyuṃ āsavā vighātapariḷāhā, uppannaṃ pāpamittataṃ abhibhuyya viharato evaṃsa te āsavā vighātapariḷāhā na honti. Idaṃ kho, bhikkhave, bhikkhu atthavasaṃ paṭicca uppannaṃ lābhaṃ abhibhuyya abhibhuyya vihareyya; uppannaṃ alābhaṃ…pe… uppannaṃ yasaṃ… uppannaṃ ayasaṃ… uppannaṃ sakkāraṃ… uppannaṃ asakkāraṃ… uppannaṃ pāpicchataṃ … uppannaṃ pāpamittataṃ abhibhuyya abhibhuyya vihareyya.

‘‘Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ – uppannaṃ lābhaṃ abhibhuyya abhibhuyya viharissāma, uppannaṃ alābhaṃ…pe… uppannaṃ yasaṃ… uppannaṃ ayasaṃ… uppannaṃ sakkāraṃ… uppannaṃ asakkāraṃ… uppannaṃ pāpicchataṃ… uppannaṃ pāpamittataṃ abhibhuyya abhibhuyya viharissāmāti. Evañhi vo, bhikkhave, sikkhitabba’’nti.

‘‘Ettāvatā, bhante uttara, manussesu catasso parisā – bhikkhū, bhikkhuniyo, upāsakā, upāsikāyo. Nāyaṃ dhammapariyāyo kismiñci upaṭṭhito [patiṭṭhito (sī. syā.)]. Uggaṇhatu, bhante, āyasmā uttaro imaṃ dhammapariyāyaṃ. Pariyāpuṇātu, bhante, āyasmā uttaro imaṃ dhammapariyāyaṃ. Dhāretu, bhante, āyasmā uttaro imaṃ dhammapariyāyaṃ. Atthasaṃhito ayaṃ, bhante, dhammapariyāyo ādibrahmacariyako’’ti [ādibrahmacariyiko (sī. ka.)]. Aṭṭhamaṃ.

9. Nandasuttaṃ



"尊者，真是稀有！尊者，真是未曾有！尊者优多罗说得多么好：'任何善说皆是彼世尊、阿罗汉、正等正觉者的教诲。我们和其他人都是依此而说。'尊者优多罗，有一次世尊住在王舍城(现今印度比哈尔邦巴特那附近)耆阇崛山，提婆达多刚离去不久。在那里，世尊针对提婆达多对比丘们说：
'诸比丘，比丘时常省察自己的失败是善事。诸比丘，比丘时常省察他人的失败...自己的成就...他人的成就是善事。诸比丘，提婆达多被八种非法所征服，心被占据，必堕恶趣、地狱，住经一劫，不可救药。是哪八种？诸比丘，提婆达多被利养征服，心被占据，必堕恶趣、地狱，住经一劫，不可救药；诸比丘，被不得...被名...被不名...被恭敬...被不恭敬...被恶欲...被恶友征服，心被占据，必堕恶趣、地狱，住经一劫，不可救药。诸比丘，提婆达多被这八种非法所征服，心被占据，必堕恶趣、地狱，住经一劫，不可救药。
诸比丘，比丘应当战胜所生起的利养而住；战胜所生起的不得...所生起的名...所生起的不名...所生起的恭敬...所生起的不恭敬...所生起的恶欲...所生起的恶友而住。
诸比丘，比丘为何因缘应当战胜所生起的利养而住；战胜所生起的不得...所生起的名...所生起的不名...所生起的恭敬...所生起的不恭敬...所生起的恶欲...所生起的恶友而住？
诸比丘，若不战胜所生起的利养而住，则会生起烦恼、忧恼、热恼，若战胜所生起的利养而住，则不会有这些烦恼、忧恼、热恼。诸比丘，若不战胜所生起的不得...所生起的名...所生起的不名...所生起的恭敬...所生起的不恭敬...所生起的恶欲...所生起的恶友而住，则会生起烦恼、忧恼、热恼，若战胜所生起的恶友而住，则不会有这些烦恼、忧恼、热恼。诸比丘，比丘为此因缘应当战胜所生起的利养而住；战胜所生起的不得...所生起的名...所生起的不名...所生起的恭敬...所生起的不恭敬...所生起的恶欲...所生起的恶友而住。
因此，诸比丘，应当如是学：我们将战胜所生起的利养而住，战胜所生起的不得...所生起的名...所生起的不名...所生起的恭敬...所生起的不恭敬...所生起的恶欲...所生起的恶友而住。诸比丘，你们应当如是学。'
尊者优多罗，就人间而言有四众——比丘、比丘尼、优婆塞、优婆夷。这法门尚未在任何处确立。尊者优多罗，请学习此法门。尊者优多罗，请精通此法门。尊者优多罗，请忆持此法门。尊者，此法门具义利，是初梵行。"第八
9. 难陀经

9. ‘‘‘Kulaputto’ti, bhikkhave, nandaṃ sammā vadamāno vadeyya. ‘Balavā’ti, bhikkhave, nandaṃ sammā vadamāno vadeyya. ‘Pāsādiko’ti, bhikkhave, nandaṃ sammā vadamāno vadeyya. ‘Tibbarāgo’ti, bhikkhave, nandaṃ sammā vadamāno vadeyya. Kimaññatra, bhikkhave, nando indriyesu guttadvāro, bhojane mattaññū, jāgariyaṃ anuyutto, satisampajaññena samannāgato, yehi [yena (ka.)] nando sakkoti paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carituṃ! Tatridaṃ, bhikkhave, nandassa indriyesu guttadvāratāya hoti. Sace , bhikkhave, nandassa puratthimā disā āloketabbā hoti, sabbaṃ cetasā samannāharitvā nando puratthimaṃ disaṃ āloketi – ‘evaṃ me puratthimaṃ disaṃ ālokayato nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti. Itiha tattha sampajāno hoti.

‘‘Sace , bhikkhave, nandassa pacchimā disā āloketabbā hoti…pe… uttarā disā āloketabbā hoti… dakkhiṇā disā āloketabbā hoti… uddhaṃ ulloketabbā hoti… adho oloketabbā hoti… anudisā anuviloketabbā hoti, sabbaṃ cetasā samannāharitvā nando anudisaṃ anuviloketi – ‘evaṃ me anudisaṃ anuvilokayato nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti. Itiha tattha sampajāno hoti. Idaṃ kho, bhikkhave, nandassa indriyesu guttadvāratāya hoti.

‘‘Tatridaṃ, bhikkhave, nandassa bhojane mattaññutāya hoti. Idha, bhikkhave, nando paṭisaṅkhā yoniso āhāraṃ āhāreti – ‘neva davāya na madāya na maṇḍanāya na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsūparatiyā brahmacariyānuggahāya iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā’ti. Idaṃ kho, bhikkhave, nandassa bhojane mattaññutāya hoti.

‘‘Tatridaṃ, bhikkhave, nandassa jāgariyānuyogasmiṃ hoti. Idha , bhikkhave, nando divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti; rattiyā paṭhamaṃ yāmaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti ; rattiyā majjhimaṃ yāmaṃ dakkhiṇena passena sīhaseyyaṃ kappeti pāde pādaṃ accādhāya sato sampajāno uṭṭhānasaññaṃ manasi karitvā; rattiyā pacchimaṃ yāmaṃ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti. Idaṃ kho, bhikkhave, nandassa jāgariyānuyogasmiṃ hoti.

‘‘Tatridaṃ, bhikkhave, nandassa satisampajaññasmiṃ hoti. Idha, bhikkhave, nandassa viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti; viditā saññā…pe… viditā vitakkā…pe… abbhatthaṃ gacchanti. Idaṃ kho, bhikkhave, nandassa satisampajaññasmiṃ hoti.

‘‘Kimaññatra, bhikkhave, nando indriyesu guttadvāro, bhojane mattaññū, jāgariyaṃ anuyutto , satisampajaññena samannāgato, yehi nando sakkoti paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ caritu’’nti! Navamaṃ.

10. Kāraṇḍavasuttaṃ



9. "诸比丘，若正确地说难陀，应说他是'善男子'。诸比丘，若正确地说难陀，应说他是'有力者'。诸比丘，若正确地说难陀，应说他是'端正者'。诸比丘，若正确地说难陀，应说他是'强欲者'。诸比丘，除了难陀守护根门、饮食知量、专注警寤、具足正念正知外，还有什么能使难陀能够圆满清净地修持梵行？
诸比丘，关于难陀守护根门是这样的：诸比丘，若难陀必须观看东方，他会全心专注地观看东方，想着：'我如是观看东方时，贪忧等恶不善法不会流入。'如是于此保持正知。
诸比丘，若难陀必须观看西方...北方...南方...上方...下方...四维，他会全心专注地观看四维，想着：'我如是观看四维时，贪忧等恶不善法不会流入。'如是于此保持正知。诸比丘，这就是难陀守护根门。
诸比丘，关于难陀饮食知量是这样的：在此，诸比丘，难陀如理思维而食用食物：'不为嬉戏，不为骄慢，不为装饰，不为庄严，仅为此身住立存续，为止息伤害，为资助梵行，如是我将除去旧受，不生新受，我将维持生命，无过且安住。'诸比丘，这就是难陀饮食知量。
诸比丘，关于难陀专注警寤是这样的：在此，诸比丘，难陀白天经行、静坐，净除心中障碍法；初夜经行、静坐，净除心中障碍法；中夜右胁而卧，作狮子卧，足足相叠，具念正知，作意起想；后夜起身，经行、静坐，净除心中障碍法。诸比丘，这就是难陀专注警寤。
诸比丘，关于难陀正念正知是这样的：在此，诸比丘，难陀觉知受的生起，觉知其住立，觉知其灭没；觉知想...觉知寻...灭没。诸比丘，这就是难陀正念正知。
诸比丘，除了难陀守护根门、饮食知量、专注警寤、具足正念正知外，还有什么能使难陀能够圆满清净地修持梵行！"第九
10. 渣滓经

10. Ekaṃ samayaṃ bhagavā campāyaṃ viharati gaggarāya pokkharaṇiyā tīre. Tena kho pana samayena bhikkhū bhikkhuṃ āpattiyā codenti. So bhikkhu bhikkhūhi āpattiyā codiyamāno aññenāññaṃ paṭicarati, bahiddhā kathaṃ apanāmeti, kopañca dosañca appaccayañca pātukaroti.

Atha kho bhagavā bhikkhū āmantesi – ‘‘niddhamathetaṃ , bhikkhave, puggalaṃ; niddhamathetaṃ, bhikkhave, puggalaṃ. Apaneyyeso [apaneyyo so (sī.), apaneyyo (syā.)], bhikkhave, puggalo. Kiṃ vo tena paraputtena visodhitena [kiṃ voparaputto viheṭhiyati (sī.), kiṃ paraputto viheṭheti (syā.), kiṃ vo paraputtā viheṭheti (pī.), kiṃ so paraputto visodheti (ka.)]! Idha , bhikkhave, ekaccassa puggalassa tādisaṃyeva hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ, seyyathāpi aññesaṃ bhaddakānaṃ bhikkhūnaṃ – yāvassa bhikkhū āpattiṃ na passanti. Yato ca khvassa bhikkhū āpattiṃ passanti, tamenaṃ evaṃ jānanti – ‘samaṇadūsīvāyaṃ [samaṇarūpī (ka.)] samaṇapalāpo samaṇakāraṇḍavo’ti [samaṇakaraṇḍavoti (ka.)]. Tamenaṃ iti viditvā bahiddhā nāsenti. Taṃ kissa hetu? Mā aññe bhaddake bhikkhū dūsesī’’ti!

‘‘Seyyathāpi, bhikkhave, sampanne yavakaraṇe yavadūsī [yavarūpī (ka.)] jāyetha yavapalāpo yavakāraṇḍavoti. Tassa tādisaṃyeva mūlaṃ hoti, seyyathāpi aññesaṃ bhaddakānaṃ yavānaṃ; tādisaṃyeva nāḷaṃ hoti, seyyathāpi aññesaṃ bhaddakānaṃ yavānaṃ; tādisaṃyeva pattaṃ hoti, seyyathāpi aññesaṃ bhaddakānaṃ yavānaṃ – yāvassa sīsaṃ na nibbattati. Yato ca khvassa sīsaṃ nibbattati, tamenaṃ evaṃ jānanti – ‘yavadūsīvāyaṃ yavapalāpo yavakāraṇḍavo’ti . Tamenaṃ iti viditvā samūlaṃ uppāṭetvā bahiddhā yavakaraṇassa chaḍḍenti. Taṃ kissa hetu? Mā aññe bhaddake yave dūsesīti!

‘‘Evamevaṃ kho, bhikkhave, idhekaccassa puggalassa tādisaṃyeva hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ, seyyathāpi aññesaṃ bhaddakānaṃ bhikkhūnaṃ – yāvassa bhikkhū āpattiṃ na passanti. Yato ca khvassa bhikkhū āpattiṃ passanti, tamenaṃ evaṃ jānanti – ‘samaṇadūsīvāyaṃ samaṇapalāpo samaṇakāraṇḍavo’ti. Tamenaṃ iti viditvā bahiddhā nāsenti. Taṃ kissa hetu? Mā aññe bhaddake bhikkhū dūsesīti.

‘‘Seyyathāpi, bhikkhave, mahato dhaññarāsissa phuṇamānassa [vuyhamānassa (sī. pī.), phusayamānassa (syā.), punamānassa (?)] tattha yāni tāni dhaññāni daḷhāni sāravantāni tāni ekamantaṃ puñjaṃ hoti, yāni pana tāni dhaññāni dubbalāni palāpāni tāni vāto ekamantaṃ apavahati [apakassati (sī.)]. Tamenaṃ sāmikā sammajjaniṃ gahetvā bhiyyosomattāya apasammajjanti. Taṃ kissa hetu? Mā aññe bhaddake dhaññe dūsesīti! Evamevaṃ kho, bhikkhave, idhekaccassa puggalassa tādisaṃyeva hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ, seyyathāpi aññesaṃ bhaddakānaṃ bhikkhūnaṃ – yāvassa bhikkhū āpattiṃ na passanti. Yato ca khvassa bhikkhū āpattiṃ passanti, tamenaṃ evaṃ jānanti – ‘samaṇadūsīvāyaṃ samaṇapalāpo samaṇakāraṇḍavo’ti. Tamenaṃ iti viditvā bahiddhā nāsenti. Taṃ kissa hetu? Mā aññe bhaddake bhikkhū dūsesīti.


10. 一时，世尊住在瞻波城(现今印度比哈尔邦)伽伽罗莲池岸。当时，比丘们指责一位比丘犯戒。那位比丘被比丘们指责犯戒时，以此言彼，转移话题到外事，显露愤怒、嗔恨与不满。
于是世尊对比丘们说："诸比丘，驱逐此人！诸比丘，驱逐此人！诸比丘，应当除去此人。他人之子令人净化，于你们何用！诸比丘，在此某人的前进后退、观望、屈伸、着衣持钵，都与其他善比丘相同——直到比丘们未见其违犯。当比丘们见其违犯时，他们便知道：'此是沙门败坏者，沙门空谈者，沙门渣滓。'如是了知后，便将他驱逐出去。为什么？以免污染其他善比丘！"
"诸比丘，譬如在良好的大麦田中，生长着败坏的大麦、空壳的大麦、渣滓的大麦。它的根像其他良好的大麦；它的茎像其他良好的大麦；它的叶像其他良好的大麦——直到穗未长出。当穗长出时，他们便知道：'此是败坏的大麦，空壳的大麦，渣滓的大麦。'如是了知后，便连根拔起，丢弃到大麦田外。为什么？以免污染其他良好的大麦！"
"同样地，诸比丘，在此某人的前进后退、观望、屈伸、着衣持钵，都与其他善比丘相同——直到比丘们未见其违犯。当比丘们见其违犯时，他们便知道：'此是沙门败坏者，沙门空谈者，沙门渣滓。'如是了知后，便将他驱逐出去。为什么？以免污染其他善比丘！"
"诸比丘，譬如扬掷大堆谷物时，那些坚实有质的谷粒堆在一边，那些软弱空壳的谷粒被风吹到一边。主人取扫帚更进一步扫除。为什么？以免污染其他良好的谷物！同样地，诸比丘，在此某人的前进后退、观望、屈伸、着衣持钵，都与其他善比丘相同——直到比丘们未见其违犯。当比丘们见其违犯时，他们便知道：'此是沙门败坏者，沙门空谈者，沙门渣滓。'如是了知后，便将他驱逐出去。为什么？以免污染其他善比丘！"


‘‘Seyyathāpi, bhikkhave, puriso udapānapanāḷiyatthiko tiṇhaṃ kuṭhāriṃ [kudhāriṃ (syā. kaṃ. ka.)] ādāya vanaṃ paviseyya. So yaṃ yadeva rukkhaṃ kuṭhāripāsena ākoṭeyya tattha yāni tāni rukkhāni daḷhāni sāravantāni tāni kuṭhāripāsena ākoṭitāni kakkhaḷaṃ paṭinadanti; yāni pana tāni rukkhāni antopūtīni avassutāni kasambujātāni tāni kuṭhāripāsena ākoṭitāni daddaraṃ paṭinadanti. Tamenaṃ mūle chindati, mūle chinditvā agge chindati, agge chinditvā anto suvisodhitaṃ visodheti, anto suvisodhitaṃ visodhetvā udapānapanāḷiṃ yojeti. Evamevaṃ kho, bhikkhave , idhekaccassa puggalassa tādisaṃyeva hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ, seyyathāpi aññesaṃ bhaddakānaṃ bhikkhūnaṃ – yāvassa bhikkhū āpattiṃ na passanti. Yato ca khvassa bhikkhū āpattiṃ passanti, tamenaṃ evaṃ jānanti – ‘samaṇadūsīvāyaṃ samaṇapalāpo samaṇakāraṇḍavo’ti. Tamenaṃ iti viditvā bahiddhā nāsenti. Taṃ kissa hetu? Mā aññe bhaddake bhikkhū dūsesī’’ti.

‘‘Saṃvāsāyaṃ vijānātha, pāpiccho kodhano iti;

Makkhī thambhī paḷāsī ca, issukī maccharī saṭho.

‘‘Santavāco janavati, samaṇo viya bhāsati;

Raho karoti karaṇaṃ, pāpadiṭṭhi anādaro.

‘‘Saṃsappī ca musāvādī, taṃ viditvā yathātathaṃ;

Sabbe samaggā hutvāna, abhinibbajjayātha [abhinibbijjayetha (ka.)] naṃ.

‘‘Kāraṇḍavaṃ [karaṇḍavaṃ (ka.) su. ni. 283 passitabbaṃ] niddhamatha, kasambuṃ apakassatha [avakassatha (ka.)];

Tato palāpe vāhetha, assamaṇe samaṇamānine.

‘‘Niddhamitvāna pāpicche, pāpaācāragocare;

Suddhāsuddhehi saṃvāsaṃ, kappayavho patissatā;

Tato samaggā nipakā, dukkhassantaṃ karissathā’’ti. dasamaṃ;

Mettāvaggo paṭhamo.


"诸比丘，譬如一个想要水井木槽的人，手持利斧入林。他用斧背敲打每一棵树，那些坚实有质的树被斧背敲打时发出坚硬的声响；那些内部腐朽、渗水、生虫的树被斧背敲打时发出空洞的声响。他便砍其根，砍根后砍梢，砍梢后清理内部使之清净，清理内部使之清净后制成水井木槽。同样地，诸比丘，在此某人的前进后退、观望、屈伸、着衣持钵，都与其他善比丘相同——直到比丘们未见其违犯。当比丘们见其违犯时，他们便知道：'此是沙门败坏者，沙门空谈者，沙门渣滓。'如是了知后，便将他驱逐出去。为什么？以免污染其他善比丘！"
"由共住而了知，恶欲嗔恚者，
覆谄与刚强，嫉妒吝啬诈。
表面语柔和，貌似沙门语，
暗中作恶事，邪见不恭敬。
狡诈说妄语，如实知彼已，
众人皆同心，当将其驱逐。
驱除诸渣滓，远离污秽者，
再除去空壳，伪装沙门者。
驱逐恶欲者，行为不正者，
正念具清净，共住清净者；
和合具智慧，当作苦边际。"第十
慈品第一


Tassuddānaṃ –

Mettaṃ paññā ca dve piyā, dve lokā dve vipattiyo;

Devadatto ca uttaro, nando kāraṇḍavena cāti.

其摄颂：
慈与慧两喜，两世两失败，
提婆达与多罗，难陀与


