3. Gahapativaggo

1. Paṭhamauggasuttaṃ



居士品
第一·乌格经
[注：这是巴利文《增支部》中的一个章节名和经名的直译。"Gahapativaggo"直译为"居士品"，"Paṭhamauggasuttaṃ"直译为"第一·乌格经"。由于这里只有标题，没有正文内容，所以我只能提供标题的翻译。如果您有具体经文内容需要翻译，请继续提供。]

21. Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ . Tatra kho bhagavā bhikkhū āmantesi ‘‘aṭṭhahi, bhikkhave, acchariyehi abbhutehi dhammehi [abbhutadhammehi (syā. ka.)] samannāgataṃ uggaṃ gahapatiṃ vesālikaṃ dhārethā’’ti. Idamavoca bhagavā. Idaṃ vatvāna sugato uṭṭhāyāsanā vihāraṃ pāvisi.

Atha kho aññataro bhikkhu pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena uggassa gahapatino vesālikassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho uggo gahapati vesāliko yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho uggaṃ gahapatiṃ vesālikaṃ so bhikkhu etadavoca –

‘‘Aṭṭhahi kho tvaṃ, gahapati, acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākato. Katame te, gahapati, aṭṭha acchariyā abbhutā dhammā, yehi tvaṃ samannāgato bhagavatā byākato’’ti? ‘‘Na kho ahaṃ, bhante, jānāmi – katamehi aṭṭhahi acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākatoti. Api ca, bhante, ye me aṭṭha acchariyā abbhutā dhammā saṃvijjanti, taṃ suṇohi, sādhukaṃ manasi karohi; bhāsissāmī’’ti. ‘‘Evaṃ, gahapatī’’ti kho so bhikkhu uggassa gahapatino vesālikassa paccassosi. Uggo gahapati vesāliko etadavoca – ‘‘yadāhaṃ, bhante, bhagavantaṃ paṭhamaṃ dūratova addasaṃ; saha dassaneneva me, bhante , bhagavato cittaṃ pasīdi. Ayaṃ kho me, bhante, paṭhamo acchariyo abbhuto dhammo saṃvijjati’’.

‘‘So kho ahaṃ, bhante, pasannacitto bhagavantaṃ payirupāsiṃ. Tassa me bhagavā anupubbiṃ kathaṃ kathesi , seyyathidaṃ – dānakathaṃ sīlakathaṃ saggakathaṃ; kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, nekkhamme ānisaṃsaṃ pakāsesi. Yadā maṃ bhagavā aññāsi kallacittaṃ muducittaṃ vinīvaraṇacittaṃ udaggacittaṃ pasannacittaṃ, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā taṃ pakāsesi – dukkhaṃ, samudayaṃ, nirodhaṃ, maggaṃ. Seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaṇheyya; evamevaṃ kho me tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – ‘yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma’nti. So kho ahaṃ, bhante, diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto aparappaccayo satthusāsane tattheva buddhañca dhammañca saṅghañca saraṇaṃ agamāsiṃ, brahmacariyapañcamāni ca sikkhāpadāni samādiyiṃ. Ayaṃ kho me, bhante, dutiyo acchariyo abbhuto dhammo saṃvijjati.

‘‘Tassa mayhaṃ, bhante, catasso komāriyo pajāpatiyo ahesuṃ. Atha khvāhaṃ, bhante, yena tā pajāpatiyo tenupasaṅkamiṃ; upasaṅkamitvā tā pajāpatiyo etadavacaṃ – ‘mayā kho, bhaginiyo, brahmacariyapañcamāni sikkhāpadāni samādinnāni [samādiṇṇāni (sī. ka.)]. Yā icchati sā idheva bhoge ca bhuñjatu puññāni ca karotu, sakāni vā ñātikulāni gacchatu. Hoti vā pana purisādhippāyo, kassa vo dammī’ti? Evaṃ vutte sā, bhante, jeṭṭhā pajāpati maṃ etadavoca – ‘itthannāmassa maṃ, ayyaputta, purisassa dehī’ti. Atha kho ahaṃ, bhante, taṃ purisaṃ pakkosāpetvā vāmena hatthena pajāpatiṃ gahetvā dakkhiṇena hatthena bhiṅgāraṃ gahetvā tassa purisassa oṇojesiṃ. Komāriṃ kho panāhaṃ, bhante, dāraṃ pariccajanto nābhijānāmi cittassa aññathattaṃ. Ayaṃ kho me, bhante, tatiyo acchariyo abbhuto dhammo saṃvijjati.

‘‘Saṃvijjanti kho pana me, bhante, kule bhogā. Te ca kho appaṭivibhattā sīlavantehi kalyāṇadhammehi. Ayaṃ kho me, bhante, catuttho acchariyo abbhuto dhammo saṃvijjati.

‘‘Yaṃ kho panāhaṃ, bhante, bhikkhuṃ payirupāsāmi; sakkaccaṃyeva payirupāsāmi, no asakkaccaṃ. Ayaṃ kho me, bhante, pañcamo acchariyo abbhuto dhammo saṃvijjati.

‘‘So ce, bhante, me āyasmā dhammaṃ deseti; sakkaccaṃyeva suṇomi, no asakkaccaṃ. No ce me so āyasmā dhammaṃ deseti, ahamassa dhammaṃ desemi. Ayaṃ kho me, bhante chaṭṭho acchariyo abbhuto dhammo saṃvijjati.


21. 有一时，世尊住在毗舍离（现今印度比哈尔邦）大林重阁讲堂。在那里，世尊对比丘们说："诸比丘，你们当知毗舍离的居士乌格具足八种稀有未曾有之法。"世尊说了这些。善逝说完此话后，从座位起身进入精舍。
其时，有一位比丘在上午，着衣持钵，前往毗舍离居士乌格的住所。到达后，坐在预备好的座位上。这时，毗舍离居士乌格走近那位比丘，走近后向那位比丘礼敬，然后坐在一旁。坐在一旁的毗舍离居士乌格，那位比丘对他如是说：
"居士，世尊已宣说你具足八种稀有未曾有之法。居士，是哪八种稀有未曾有之法，世尊说你具足它们？""尊者，我不知道世尊说我具足哪八种稀有未曾有之法。但是，尊者，我确实具有八种稀有未曾有之法，请听我说，请善加作意，我将说明。""是的，居士。"那位比丘回答毗舍离居士乌格。毗舍离居士乌格如是说："尊者，当我第一次从远处看见世尊时，一见到世尊，我的心就生起净信。尊者，这是我具有的第一种稀有未曾有之法。"
"尊者，我以净信之心亲近世尊。世尊为我渐次说法，即：说布施、持戒、生天之法，说欲望的过患、卑贱、染污，显示出离的功德。当世尊知道我的心已准备好、柔软、无障碍、振奋、净信时，便开示诸佛殊胜的法要——苦、集、灭、道。就像清净的白布已除去污垢便能很好地染色一样，我就在那座位上生起远离尘垢、无垢染的法眼——'凡是集起之法，都是灭法'。尊者，我已见法、得法、知法、深入法、度疑惑、离犹豫、得无畏、不依他缘于师教，就在那里皈依佛法僧，受持五戒。尊者，这是我具有的第二种稀有未曾有之法。"
"尊者，我有四位童女妻子。尊者，我走近那些妻子，走近后对她们如是说：'姐妹们，我已受持五戒。若你们愿意，可以在这里享受财富并行善；或者回到你们的亲族家。如果你们有意于某个男子，我可以把你们许配给谁？'尊者，说了这话后，那位最年长的妻子对我说：'贵夫，请把我给予某某男子。'于是，尊者，我召来那个男子，左手牵着妻子，右手拿着水瓶，将她送给那个男子。尊者，我舍弃童女妻子时，不觉得心有任何变化。尊者，这是我具有的第三种稀有未曾有之法。"
"尊者，我家中有财富，而且我毫无吝惜地与持戒具善法者共享。尊者，这是我具有的第四种稀有未曾有之法。"
"尊者，当我亲近比丘时，恭敬地亲近，不是不恭敬地亲近。尊者，这是我具有的第五种稀有未曾有之法。"
"尊者，如果那位尊者为我说法，我恭敬地听闻，不是不恭敬地听闻。如果那位尊者不为我说法，那么我为他说法。尊者，这是我具有的第六种稀有未曾有之法。"


‘‘Anacchariyaṃ kho pana maṃ, bhante, devatā upasaṅkamitvā ārocenti – ‘svākkhāto, gahapati, bhagavatā dhammo’ti. Evaṃ vutte ahaṃ, bhante, tā devatā evaṃ vadāmi – ‘vadeyyātha vā evaṃ kho tumhe devatā no vā vadeyyātha, atha kho svākkhāto bhagavatā dhammo’ti. Na kho panāhaṃ, bhante, abhijānāmi tatonidānaṃ cittassa unnatiṃ [uṇṇatiṃ (ka.) dha. sa. 1121; vibha. 843, 845 passitabbaṃ] – ‘maṃ vā devatā upasaṅkamanti, ahaṃ vā devatāhi saddhiṃ sallapāmī’ti. Ayaṃ kho me, bhante, sattamo acchariyo abbhuto dhammo saṃvijjati.

‘‘Yānimāni, bhante, bhagavatā desitāni pañcorambhāgiyāni saṃyojanāni, nāhaṃ tesaṃ kiñci attani appahīnaṃ samanupassāmi. Ayaṃ kho me, bhante, aṭṭhamo acchariyo abbhuto dhammo saṃvijjati. Ime kho me, bhante, aṭṭha acchariyā abbhutā dhammā saṃvijjanti. Na ca kho ahaṃ jānāmi – katamehi cāhaṃ [katamehipahaṃ (sī.), katamehipāhaṃ (pī. ka.)] aṭṭhahi acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākato’’ti.

Atha kho so bhikkhu uggassa gahapatino vesālikassa nivesane piṇḍapātaṃ gahetvā uṭṭhāyāsanā pakkāmi. Atha kho so bhikkhu pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu yāvatako ahosi uggena gahapatinā vesālikena saddhiṃ kathāsallāpo, taṃ sabbaṃ bhagavato ārocesi.

‘‘Sādhu sādhu, bhikkhu! Yathā taṃ uggo gahapati vesāliko sammā byākaramāno byākareyya, imeheva kho, bhikkhu, aṭṭhahi acchariyehi abbhutehi dhammehi samannāgato uggo gahapati vesāliko mayā byākato. Imehi ca pana, bhikkhu, aṭṭhahi acchariyehi abbhutehi dhammehi samannāgataṃ uggaṃ gahapatiṃ vesālikaṃ dhārehī’’ti. Paṭhamaṃ.

2. Dutiyauggasuttaṃ



"尊者，天神来到我这里告知：'居士，世尊所说之法善说。'尊者，当天神这样说时，我对他们如是说：'你们天神这样说也好，不这样说也好，世尊所说之法确实是善说。'尊者，我不觉得因为'天神来亲近我'或'我与天神交谈'而生起心的傲慢。尊者，这是我具有的第七种稀有未曾有之法。"
"尊者，关于世尊所说的五种结使，我观察不到自己还有任何未断除的。尊者，这是我具有的第八种稀有未曾有之法。尊者，这些就是我具有的八种稀有未曾有之法。但是我不知道世尊说我具足哪八种稀有未曾有之法。"
于是那位比丘在毗舍离居士乌格的住处接受供养后，从座位起身离去。那位比丘在午后托钵返回后，走近世尊所在处，走近后向世尊礼敬，然后坐在一旁。坐在一旁的那位比丘把与毗舍离居士乌格的所有谈话内容都告诉了世尊。
"善哉！善哉！比丘！毗舍离居士乌格若要正确回答，就应该如此回答。比丘，我说毗舍离居士乌格具足的正是这八种稀有未曾有之法。比丘，你要记住毗舍离居士乌格具足这八种稀有未曾有之法。"第一经。
2. 第二·乌格经

22. Ekaṃ samayaṃ bhagavā vajjīsu viharati hatthigāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘aṭṭhahi, bhikkhave, acchariyehi abbhutehi dhammehi samannāgataṃ uggaṃ gahapatiṃ hatthigāmakaṃ dhārethā’’ti. Idamavoca bhagavā. Idaṃ vatvāna sugato uṭṭhāyāsanā vihāraṃ pāvisi.

Atha kho aññataro bhikkhu pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena uggassa gahapatino hatthigāmakassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho uggo gahapati hatthigāmako yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho uggaṃ gahapatiṃ hatthigāmakaṃ so bhikkhu etadavoca – ‘‘aṭṭhahi kho tvaṃ, gahapati, acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākato. Katame te, gahapati, aṭṭha acchariyā abbhutā dhammā, yehi tvaṃ samannāgato bhagavatā byākato’’ti?

‘‘Na kho ahaṃ, bhante, jānāmi – katamehi aṭṭhahi acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākatoti. Api ca, bhante, ye me aṭṭha acchariyā abbhutā dhammā saṃvijjanti, taṃ suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī’’ti. ‘‘Evaṃ, gahapatī’’ti kho so bhikkhu uggassa gahapatino hatthigāmakassa paccassosi. Uggo gahapati hatthigāmako etadavoca – ‘‘yadāhaṃ, bhante, nāgavane paricaranto bhagavantaṃ paṭhamaṃ dūratova addasaṃ; saha dassaneneva me, bhante, bhagavato cittaṃ pasīdi, surāmado ca pahīyi. Ayaṃ kho me, bhante, paṭhamo acchariyo abbhuto dhammo saṃvijjati.

‘‘So kho ahaṃ, bhante, pasannacitto bhagavantaṃ payirupāsiṃ. Tassa me bhagavā anupubbiṃ kathaṃ kathesi, seyyathidaṃ – dānakathaṃ sīlakathaṃ saggakathaṃ; kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, nekkhamme ānisaṃsaṃ pakāsesi. Yadā maṃ bhagavā aññāsi kallacittaṃ muducittaṃ vinīvaraṇacittaṃ udaggacittaṃ pasannacittaṃ, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā taṃ pakāsesi – dukkhaṃ, samudayaṃ, nirodhaṃ, maggaṃ. Seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaṇheyya; evamevaṃ kho me tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – ‘yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma’nti. So kho ahaṃ, bhante, diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto aparappaccayo satthusāsane tattheva buddhañca dhammañca saṅghañca saraṇaṃ agamāsiṃ, brahmacariyapañcamāni ca sikkhāpadāni samādiyiṃ. Ayaṃ kho me, bhante, dutiyo acchariyo abbhuto dhammo saṃvijjati.

‘‘Tassa mayhaṃ, bhante, catasso komāriyo pajāpatiyo ahesuṃ. Atha khvāhaṃ, bhante, yena tā pajāpatiyo tenupasaṅkamiṃ; upasaṅkamitvā tā pajāpatiyo etadavacaṃ – ‘mayā kho, bhaginiyo, brahmacariyapañcamāni sikkhāpadāni samādinnāni. Yā icchati sā idheva bhoge ca bhuñjatu puññāni ca karotu, sakāni vā ñātikulāni gacchatu. Hoti vā pana purisādhippāyo, kassa vo dammī’ti? Evaṃ vutte sā, bhante, jeṭṭhā pajāpati maṃ etadavoca – ‘itthannāmassa maṃ, ayyaputta, purisassa dehī’ti. Atha kho ahaṃ, bhante, taṃ purisaṃ pakkosāpetvā vāmena hatthena pajāpatiṃ gahetvā dakkhiṇena hatthena bhiṅgāraṃ gahetvā tassa purisassa oṇojesiṃ. Komāriṃ kho panāhaṃ, bhante, dāraṃ pariccajanto nābhijānāmi cittassa aññathattaṃ. Ayaṃ kho me, bhante, tatiyo acchariyo abbhuto dhammo saṃvijjati.

‘‘Saṃvijjanti kho pana me, bhante, kule bhogā. Te ca kho appaṭivibhattā sīlavantehi kalyāṇadhammehi. Ayaṃ kho me, bhante, catuttho acchariyo abbhuto dhammo saṃvijjati.

‘‘Yaṃ kho panāhaṃ, bhante, bhikkhuṃ payirupāsāmi; sakkaccaṃyeva payirupāsāmi, no asakkaccaṃ. So ce me āyasmā dhammaṃ deseti; sakkaccaṃyeva suṇomi, no asakkaccaṃ. No ce me so āyasmā dhammaṃ deseti, ahamassa dhammaṃ desemi. Ayaṃ kho me, bhante, pañcamo acchariyo abbhuto dhammo saṃvijjati.


22. 有一时，世尊住在跋耆国象村。在那里，世尊对比丘们说："诸比丘，你们当知象村的居士乌格具足八种稀有未曾有之法。"世尊说了这些。善逝说完此话后，从座位起身进入精舍。
其时，有一位比丘在上午，着衣持钵，前往象村居士乌格的住所。到达后，坐在预备好的座位上。这时，象村居士乌格走近那位比丘，走近后向那位比丘礼敬，然后坐在一旁。坐在一旁的象村居士乌格，那位比丘对他如是说："居士，世尊已宣说你具足八种稀有未曾有之法。居士，是哪八种稀有未曾有之法，世尊说你具足它们？"
"尊者，我不知道世尊说我具足哪八种稀有未曾有之法。但是，尊者，我确实具有八种稀有未曾有之法，请听我说，请善加作意，我将说明。""是的，居士。"那位比丘回答象村居士乌格。象村居士乌格如是说："尊者，当我在象林游乐时，第一次从远处看见世尊；一见到世尊，我的心就生起净信，酒醉也消退了。尊者，这是我具有的第一种稀有未曾有之法。"
"尊者，我以净信之心亲近世尊。世尊为我渐次说法，即：说布施、持戒、生天之法，说欲望的过患、卑贱、染污，显示出离的功德。当世尊知道我的心已准备好、柔软、无障碍、振奋、净信时，便开示诸佛殊胜的法要——苦、集、灭、道。就像清净的白布已除去污垢便能很好地染色一样，我就在那座位上生起远离尘垢、无垢染的法眼——'凡是集起之法，都是灭法'。尊者，我已见法、得法、知法、深入法、度疑惑、离犹豫、得无畏、不依他缘于师教，就在那里皈依佛法僧，受持五戒。尊者，这是我具有的第二种稀有未曾有之法。"
"尊者，我有四位童女妻子。尊者，我走近那些妻子，走近后对她们如是说：'姐妹们，我已受持五戒。若你们愿意，可以在这里享受财富并行善；或者回到你们的亲族家。如果你们有意于某个男子，我可以把你们许配给谁？'尊者，说了这话后，那位最年长的妻子对我说：'贵夫，请把我给予某某男子。'于是，尊者，我召来那个男子，左手牵着妻子，右手拿着水瓶，将她送给那个男子。尊者，我舍弃童女妻子时，不觉得心有任何变化。尊者，这是我具有的第三种稀有未曾有之法。"
"尊者，我家中有财富，而且我毫无吝惜地与持戒具善法者共享。尊者，这是我具有的第四种稀有未曾有之法。"
"尊者，当我亲近比丘时，恭敬地亲近，不是不恭敬地亲近。如果那位尊者为我说法，我恭敬地听闻，不是不恭敬地听闻。如果那位尊者不为我说法，那么我为他说法。尊者，这是我具有的第五种稀有未曾有之法。"
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。''Anacchariyaṃ kho pana maṃ, bhante, bhikkhusaṅgho nimantetabbaṃ āgacchati; tattha me anacchariyaṃ hoti – 'yena svāhaṃ bhikkhusaṅghena saddhiṃ sammodāmi'. Ayaṃ kho me, bhante, chaṭṭho acchariyo abbhuto dhammo saṃvijjati.
''Anacchariyaṃ kho pana maṃ, bhante, devatā upasaṅkamitvā ārocenti – 'svākkhāto, gahapati, bhagavatā dhammo'ti. Evaṃ vutte ahaṃ, bhante, tā devatā evaṃ vadāmi – 'vadeyyātha vā evaṃ kho tumhe devatā no vā vadeyyātha, atha kho svākkhāto bhagavatā dhammo'ti. Na kho panāhaṃ, bhante, abhijānāmi tatonidānaṃ cittassa unnatiṃ – 'maṃ vā devatā upasaṅkamanti, ahaṃ vā devatāhi saddhiṃ sallapāmī'ti. Ayaṃ kho me, bhante, sattamo acchariyo abbhuto dhammo saṃvijjati.
''Yānimāni, bhante, bhagavatā desitāni pañcorambhāgiyāni saṃyojanāni, nāhaṃ tesaṃ kiñci attani appahīnaṃ samanupassāmi. Ayaṃ kho me, bhante, aṭṭhamo acchariyo abbhuto dhammo saṃvijjati. Ime kho me, bhante, aṭṭha acchariyā abbhutā dhammā saṃvijjanti . Na ca kho ahaṃ jānāmi – katamehi cāhaṃ aṭṭhahi acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākato''ti.
Atha kho so bhikkhu uggassa gahapatino hatthigāmakassa nivesane piṇḍapātaṃ gahetvā uṭṭhāyāsanā pakkāmi. Atha kho so bhikkhu pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu yāvatako ahosi uggena gahapatinā hatthigāmakena saddhiṃ kathāsallāpo, taṃ sabbaṃ bhagavato ārocesi.
''Sādhu sādhu, bhikkhu! Yathā taṃ uggo gahapati hatthigāmako sammā byākaramāno byākareyya, imeheva kho, bhikkhu, aṭṭhahi acchariyehi abbhutehi dhammehi samannāgato uggo gahapati hatthigāmako mayā byākato. Imehi ca pana, bhikkhu, aṭṭhahi acchariyehi abbhutehi dhammehi samannāgataṃ uggaṃ gahapatiṃ hatthigāmakaṃ dhārehī''ti. Dutiyaṃ.
Paṭhamahatthakasuttaṃ
A: "尊者，比丘僧团将要来应邀，对此我觉得不稀奇，因为我将与比丘僧团欢喜相会。尊者，这是我具有的第六种稀有未曾有之法。"
"尊者，天神来到我这里告知：'居士，世尊所说之法善说。'尊者，当天神这样说时，我对他们如是说：'你们天神这样说也好，不这样说也好，世尊所说之法确实是善说。'尊者，我不觉得因为'天神来亲近我'或'我与天神交谈'而生起心的傲慢。尊者，这是我具有的第七种稀有未曾有之法。"
"尊者，关于世尊所说的五种结使，我观察不到自己还有任何未断除的。尊者，这是我具有的第八种稀有未曾有之法。尊者，这些就是我具有的八种稀有未曾有之法。但是我不知道世尊说我具足哪八种稀有未曾有之法。"
于是那位比丘在象村居士乌格的住处接受供养后，从座位起身离去。那位比丘在午后托钵返回后，走近世尊所在处，走近后向世尊礼敬，然后坐在一旁。坐在一旁的那位比丘把与象村居士乌格的所有谈话内容都告诉了世尊。
"善哉！善哉！比丘！象村居士乌格若要正确回答，就应该如此回答。比丘，我说象村居士乌格具足的正是这八种稀有未曾有之法。比丘，你要记住象村居士乌格具足这八种稀有未曾有之法。"第二经。
3. 第一·诃谛经


‘‘Anacchariyaṃ kho pana, bhante, saṅghe nimantite devatā upasaṅkamitvā ārocenti – ‘asuko, gahapati, bhikkhu ubhatobhāgavimutto asuko paññāvimutto asuko kāyasakkhī asuko diṭṭhippatto [diṭṭhappatto (ka.)] asuko saddhāvimutto asuko dhammānusārī asuko saddhānusārī asuko sīlavā kalyāṇadhammo asuko dussīlo pāpadhammo’ti. Saṅghaṃ kho panāhaṃ, bhante, parivisanto nābhijānāmi evaṃ cittaṃ uppādento – ‘imassa vā thokaṃ demi imassa vā bahuka’nti. Atha khvāhaṃ, bhante, samacittova demi. Ayaṃ kho me, bhante, chaṭṭho acchariyo abbhuto dhammo saṃvijjati.

‘‘Anacchariyaṃ kho pana maṃ, bhante, devatā upasaṅkamitvā ārocenti – ‘svākkhāto, gahapati, bhagavatā dhammo’ti. Evaṃ vutte ahaṃ, bhante, tā devatā evaṃ vademi – ‘vadeyyātha vā evaṃ kho tumhe devatā no vā vadeyyātha, atha kho svākkhāto bhagavatā dhammo’ti. Na kho panāhaṃ, bhante, abhijānāmi tatonidānaṃ cittassa unnatiṃ – ‘maṃ tā devatā upasaṅkamanti, ahaṃ vā devatāhi saddhiṃ sallapāmī’ti. Ayaṃ kho me, bhante, sattamo acchariyo abbhuto dhammo saṃvijjati.

‘‘Sace kho panāhaṃ, bhante, bhagavato paṭhamataraṃ kālaṃ kareyyaṃ, anacchariyaṃ kho panetaṃ yaṃ maṃ bhagavā evaṃ byākareyya – ‘natthi taṃ saṃyojanaṃ yena saṃyutto uggo gahapati hatthigāmako puna imaṃ lokaṃ āgaccheyyā’ti. Ayaṃ kho me, bhante, aṭṭhamo acchariyo abbhuto dhammo saṃvijjati. Ime kho me, bhante, aṭṭha acchariyā abbhutā dhammā saṃvijjanti. Na ca kho ahaṃ jānāmi – katamehi cāhaṃ aṭṭhahi acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākato’’ti.

‘‘Atha kho so bhikkhu uggassa gahapatino hatthigāmakassa nivesane piṇḍapātaṃ gahetvā uṭṭhāyāsanā pakkāmi. Atha kho so bhikkhu pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu yāvatako ahosi uggena gahapatinā hatthigāmakena saddhiṃ kathāsallāpo, taṃ sabbaṃ bhagavato ārocesi.

‘‘Sādhu sādhu, bhikkhu! Yathā taṃ uggo gahapati hatthigāmako sammā byākaramāno byākareyya, imeheva kho bhikkhu, aṭṭhahi acchariyehi abbhutehi dhammehi samannāgato uggo gahapati hatthigāmako mayā byākato. Imehi ca pana, bhikkhu, aṭṭhahi acchariyehi abbhutehi dhammehi samannāgataṃ uggaṃ gahapatiṃ hatthigāmakaṃ dhārehī’’ti. Dutiyaṃ.

3. Paṭhamahatthakasuttaṃ



"尊者，当僧团被邀请时，天神来到我这里告知：'居士，这位比丘是俱分解脱者，这位是慧解脱者，这位是身证者，这位是见至者，这位是信解脱者，这位是随法行者，这位是随信行者，这位是持戒具善法者，这位是破戒恶法者。'尊者，当我供养僧团时，我不觉得生起这样的心念：'我给这人少些，给那人多些。'相反，尊者，我以平等心布施。尊者，这是我具有的第六种稀有未曾有之法。"
"尊者，天神来到我这里告知：'居士，世尊所说之法善说。'尊者，当天神这样说时，我对他们如是说：'你们天神这样说也好，不这样说也好，世尊所说之法确实是善说。'尊者，我不觉得因为'那些天神来亲近我'或'我与天神交谈'而生起心的傲慢。尊者，这是我具有的第七种稀有未曾有之法。"
"尊者，如果我比世尊先死去，那么世尊这样说我并不稀奇：'象村居士乌格已没有任何结使会使他再回到这个世间。'尊者，这是我具有的第八种稀有未曾有之法。尊者，这些就是我具有的八种稀有未曾有之法。但是我不知道世尊说我具足哪八种稀有未曾有之法。"
于是那位比丘在象村居士乌格的住处接受供养后，从座位起身离去。那位比丘在午后托钵返回后，走近世尊所在处，走近后向世尊礼敬，然后坐在一旁。坐在一旁的那位比丘把与象村居士乌格的所有谈话内容都告诉了世尊。
"善哉！善哉！比丘！象村居士乌格若要正确回答，就应该如此回答。比丘，我说象村居士乌格具足的正是这八种稀有未曾有之法。比丘，你要记住象村居士乌格具足这八种稀有未曾有之法。"第二经。
3. 第一·诃谛经

23. Ekaṃ samayaṃ bhagavā āḷaviyaṃ viharati aggāḷave cetiye. Tatra kho bhagavā bhikkhū āmantesi – ‘‘sattahi , bhikkhave, acchariyehi abbhutehi dhammehi samannāgataṃ hatthakaṃ āḷavakaṃ dhāretha. Katamehi sattahi? Saddho hi, bhikkhave, hatthako āḷavako; sīlavā, bhikkhave, hatthako āḷavako; hirīmā, bhikkhave, hatthako āḷavako; ottappī, bhikkhave, hatthako āḷavako; bahussuto, bhikkhave, hatthako āḷavako; cāgavā, bhikkhave, hatthako āḷavako; paññavā, bhikkhave, hatthako āḷavako – imehi kho, bhikkhave, sattahi acchariyehi abbhutehi dhammehi samannāgataṃ hatthakaṃ āḷavakaṃ dhārethā’’ti. Idamavoca bhagavā. Idaṃ vatvāna sugato uṭṭhāyāsanā vihāraṃ pāvisi.

Atha kho aññataro bhikkhu pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena hatthakassa āḷavakassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho hatthako āḷavako yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho hatthakaṃ āḷavakaṃ so bhikkhu etadavoca –

‘‘Sattahi kho tvaṃ, āvuso, acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākato. Katamehi sattahi? ‘Saddho, bhikkhave, hatthako āḷavako; sīlavā…pe… hirimā… ottappī… bahussuto… cāgavā… paññavā, bhikkhave, hatthako āḷavako’ti. Imehi kho tvaṃ, āvuso, sattahi acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākato’’ti. ‘‘Kaccittha, bhante, na koci gihī ahosi odātavasano’’ti? ‘‘Na hettha, āvuso , koci gihī ahosi odātavasano’’ti. ‘‘Sādhu, bhante, yadettha na koci gihī ahosi odātavasano’’ti.

Atha kho so bhikkhu hatthakassa āḷavakassa nivesane piṇḍapātaṃ gahetvā uṭṭhāyāsanā pakkāmi . Atha kho so bhikkhu pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami ; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca –

‘‘Idhāhaṃ, bhante, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena hatthakassa āḷavakassa nivesanaṃ tenupasaṅkamiṃ; upasaṅkamitvā paññatte āsane nisīdiṃ. Atha kho, bhante, hatthako āḷavako yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho ahaṃ, bhante, hatthakaṃ āḷavakaṃ etadavacaṃ – ‘sattahi kho tvaṃ, āvuso, acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākato. Katamehi sattahi? Saddho, bhikkhave, hatthako āḷavako; sīlavā…pe… hirimā… ottappī… bahussuto… cāgavā… paññavā, bhikkhave, hatthako āḷavakoti. Imehi kho tvaṃ, āvuso, sattahi acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākato’ti.

‘‘Evaṃ vutte, bhante, hatthako maṃ etadavoca – ‘kaccittha, bhante, na koci gihī ahosi odātavasano’ti? ‘Na hettha, āvuso, koci gihī ahosi odātavasano’ti. ‘Sādhu, bhante, yadettha na koci gihī ahosi odātavasano’’’ti.

‘‘Sādhu sādhu, bhikkhu! Appiccho so, bhikkhu, kulaputto . Santeyeva attani kusaladhamme na icchati parehi ñāyamāne [paññāpayamāne (ka.)]. Tena hi tvaṃ, bhikkhu, imināpi aṭṭhamena acchariyena abbhutena dhammena samannāgataṃ hatthakaṃ āḷavakaṃ dhārehi, yadidaṃ appicchatāyā’’ti. Tatiyaṃ.

4. Dutiyahatthakasuttaṃ

24. Ekaṃ samayaṃ bhagavā āḷaviyaṃ viharati aggāḷave cetiye. Atha kho hatthako āḷavako pañcamattehi upāsakasatehi parivuto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho hatthakaṃ āḷavakaṃ bhagavā etadavoca – ‘‘mahatī kho tyāyaṃ, hatthaka, parisā. Kathaṃ pana tvaṃ, hatthaka, imaṃ mahatiṃ parisaṃ saṅgaṇhāsī’’ti? ‘‘Yānimāni, bhante, bhagavatā desitāni [a. ni. 4.32; dī. ni. 

23. 有一时，世尊住在阿拉毗（现今印度北方邦）阿伽拉瓦塔寺。在那里，世尊对比丘们说："诸比丘，你们当知阿拉毗的诃谛具足七种稀有未曾有之法。是哪七种？诸比丘，阿拉毗的诃谛有信；诸比丘，阿拉毗的诃谛持戒；诸比丘，阿拉毗的诃谛有惭；诸比丘，阿拉毗的诃谛有愧；诸比丘，阿拉毗的诃谛多闻；诸比丘，阿拉毗的诃谛有施；诸比丘，阿拉毗的诃谛有慧。诸比丘，你们当知阿拉毗的诃谛具足这七种稀有未曾有之法。"世尊说了这些。善逝说完此话后，从座位起身进入精舍。
其时，有一位比丘在上午，着衣持钵，前往阿拉毗的诃谛的住所。到达后，坐在预备好的座位上。这时，阿拉毗的诃谛走近那位比丘，走近后向那位比丘礼敬，然后坐在一旁。坐在一旁的阿拉毗的诃谛，那位比丘对他如是说：
"贤友，世尊已宣说你具足七种稀有未曾有之法。是哪七种？'诸比丘，阿拉毗的诃谛有信；持戒...有惭...有愧...多闻...有施...有慧。'贤友，世尊说你具足这七种稀有未曾有之法。""尊者，这里没有任何穿白衣的在家人在场吗？""贤友，这里确实没有任何穿白衣的在家人在场。""尊者，很好，这里没有任何穿白衣的在家人在场。"
于是那位比丘在阿拉毗的诃谛的住处接受供养后，从座位起身离去。那位比丘在午后托钵返回后，走近世尊所在处，走近后向世尊礼敬，然后坐在一旁。坐在一旁的那位比丘对世尊如是说：
"世尊，我今天上午，着衣持钵，前往阿拉毗的诃谛的住所。到达后，坐在预备好的座位上。世尊，这时阿拉毗的诃谛走近我，走近后向我礼敬，然后坐在一旁。世尊，我对坐在一旁的阿拉毗的诃谛如是说：'贤友，世尊已宣说你具足七种稀有未曾有之法。是哪七种？诸比丘，阿拉毗的诃谛有信；持戒...有惭...有愧...多闻...有施...有慧。贤友，世尊说你具足这七种稀有未曾有之法。'"
"世尊，说了这话后，诃谛对我如是说：'尊者，这里没有任何穿白衣的在家人在场吗？''贤友，这里确实没有任何穿白衣的在家人在场。''尊者，很好，这里没有任何穿白衣的在家人在场。'"
"善哉！善哉！比丘！那善男子寡欲。虽有功德，但不愿让他人知道。因此，比丘，你要记住阿拉毗的诃谛还具足这第八种稀有未曾有之法，即是寡欲。"第三经。
4. 第二·诃谛经
24. 有一时，世尊住在阿拉毗阿伽拉瓦塔寺。这时，阿拉毗的诃谛与约五百位优婆塞一起走近世尊所在处，走近后向世尊礼敬，然后坐在一旁。世尊对坐在一旁的阿拉毗的诃谛如是说："诃谛，你有这么大的随众。诃谛，你是如何摄受这么大的众会的？""世尊所说的

3.313] cattāri saṅgahavatthūni, tehāhaṃ [tenāhaṃ (sī.)] imaṃ mahatiṃ parisaṃ saṅgaṇhāmi. Ahaṃ, bhante, yaṃ jānāmi – ‘ayaṃ dānena saṅgahetabbo’ti, taṃ dānena saṅgaṇhāmi; yaṃ jānāmi – ‘ayaṃ peyyavajjena saṅgahetabbo’ti, taṃ peyyavajjena saṅgaṇhāmi; yaṃ jānāmi – ‘ayaṃ atthacariyāya saṅgahetabbo’ti, taṃ atthacariyāya saṅgaṇhāmi; yaṃ jānāmi – ‘ayaṃ samānattatāya saṅgahetabbo’ti, taṃ samānattatāya saṅgaṇhāmi. Saṃvijjanti kho pana me, bhante, kule bhogā. Daliddassa kho no tathā sotabbaṃ maññantī’’ti. ‘‘Sādhu sādhu, hatthaka! Yoni kho tyāyaṃ, hatthaka, mahatiṃ parisaṃ saṅgahetuṃ. Ye hi keci, hatthaka, atītamaddhānaṃ mahatiṃ parisaṃ saṅgahesuṃ, sabbe te imeheva catūhi saṅgahavatthūhi mahatiṃ parisaṃ saṅgahesuṃ. Yepi hi keci, hatthaka, anāgatamaddhānaṃ mahatiṃ parisaṃ saṅgaṇhissanti , sabbe te imeheva catūhi saṅgahavatthūhi mahatiṃ parisaṃ saṅgaṇhissanti. Yepi hi keci, hatthaka, etarahi mahatiṃ parisaṃ saṅgaṇhanti, sabbe te imeheva catūhi saṅgahavatthūhi mahatiṃ parisaṃ saṅgaṇhantī’’ti.

Atha kho hatthako āḷavako bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi . Atha kho bhagavā acirapakkante hatthake āḷavake bhikkhū āmantesi – ‘‘aṭṭhahi, bhikkhave, acchariyehi abbhutehi dhammehi samannāgataṃ hatthakaṃ āḷavakaṃ dhāretha. Katamehi aṭṭhahi? Saddho, bhikkhave, hatthako āḷavako; sīlavā, bhikkhave…pe… hirīmā… ottappī… bahussuto… cāgavā… paññavā, bhikkhave, hatthako āḷavako; appiccho, bhikkhave, hatthako āḷavako. Imehi kho, bhikkhave, aṭṭhahi acchariyehi abbhutehi dhammehi samannāgataṃ hatthakaṃ āḷavakaṃ dhārethā’’ti. Catutthaṃ.

5. Mahānāmasuttaṃ



四摄事，我用这些来摄受这么大的众会。世尊，我知道：'这个人应以布施来摄受'，就以布施来摄受他；我知道：'这个人应以爱语来摄受'，就以爱语来摄受他；我知道：'这个人应以利行来摄受'，就以利行来摄受他；我知道：'这个人应以同事来摄受'，就以同事来摄受他。而且，世尊，我家中有财富。贫穷者的话不会这样被听从。""善哉！善哉！诃谛！你善于摄受这么大的众会。诃谛，凡是过去时摄受大众会的人，他们都是用这四摄事来摄受大众会。诃谛，凡是未来时将要摄受大众会的人，他们都将用这四摄事来摄受大众会。诃谛，凡是现在正在摄受大众会的人，他们都是用这四摄事来摄受大众会。"
于是阿拉毗的诃谛被世尊以法语开示、教导、激励、鼓舞后，从座位起身，向世尊礼敬，右绕后离去。这时，在阿拉毗的诃谛离去不久，世尊召集比丘们说："诸比丘，你们当知阿拉毗的诃谛具足八种稀有未曾有之法。是哪八种？诸比丘，阿拉毗的诃谛有信；诸比丘，持戒...有惭...有愧...多闻...有施...有慧；诸比丘，阿拉毗的诃谛寡欲。诸比丘，你们当知阿拉毗的诃谛具足这八种稀有未曾有之法。"第四经。
5. 摩诃男经

25. Ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho mahānāmo sakko bhagavantaṃ etadavoca – ‘‘kittāvatā nu kho, bhante, upāsako hotī’’ti? ‘‘Yato kho, mahānāma, buddhaṃ saraṇaṃ gato hoti, dhammaṃ saraṇaṃ gato hoti, saṅghaṃ saraṇaṃ gato hoti; ettāvatā kho, mahānāma, upāsako hotī’’ti.

‘‘Kittāvatā pana, bhante, upāsako sīlavā hotī’’ti? ‘‘Yato kho, mahānāma , upāsako pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjapamādaṭṭhānā paṭivirato hoti; ettāvatā kho, mahānāma, upāsako sīlavā hotī’’ti.

‘‘Kittāvatā pana, bhante, upāsako attahitāya paṭipanno hoti, no parahitāyā’’ti? ‘‘Yato kho, mahānāma, upāsako attanāva saddhāsampanno hoti, no paraṃ saddhāsampadāya samādapeti [samādāpeti (?)]; attanāva sīlasampanno hoti, no paraṃ sīlasampadāya samādapeti; attanāva cāgasampanno hoti, no paraṃ cāgasampadāya samādapeti; attanāva bhikkhūnaṃ dassanakāmo hoti, no paraṃ bhikkhūnaṃ dassane samādapeti; attanāva saddhammaṃ sotukāmo hoti, no paraṃ saddhammassavane samādapeti; attanāva sutānaṃ dhammānaṃ dhāraṇajātiko hoti, no paraṃ dhammadhāraṇāya samādapeti; attanāva sutānaṃ dhammānaṃ atthūpaparikkhitā hoti, no paraṃ atthūpaparikkhāya samādapeti; attanāva atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti, no paraṃ dhammānudhammappaṭipattiyā samādapeti. Ettāvatā kho, mahānāma, upāsako attahitāya paṭipanno hoti, no parahitāyā’’ti.

‘‘Kittāvatā pana, bhante, upāsako attahitāya ca paṭipanno hoti parahitāya cā’’ti? ‘‘Yato kho, mahānāma, upāsako attanā ca saddhāsampanno hoti, parañca saddhāsampadāya samādapeti; attanā ca sīlasampanno hoti, parañca sīlasampadāya samādapeti; attanā ca cāgasampanno hoti, parañca cāgasampadāya samādapeti; attanā ca bhikkhūnaṃ dassanakāmo hoti, parañca bhikkhūnaṃ dassane samādapeti; attanā ca saddhammaṃ sotukāmo hoti, parañca saddhammassavane samādapeti; attanā ca sutānaṃ dhammānaṃ dhāraṇajātiko hoti, parañca dhammadhāraṇāya samādapeti; attanā ca sutānaṃ dhammānaṃ atthūpaparikkhitā hoti, parañca atthūpaparikkhāya samādapeti, attanā ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti, parañca dhammānudhammappaṭipattiyā samādapeti. Ettāvatā kho, mahānāma, upāsako attahitāya ca paṭipanno hoti parahitāya cā’’ti. Pañcamaṃ.

6. Jīvakasuttaṃ



25. 有一时，世尊住在释迦族迦毗罗卫城（现今尼泊尔蓝毗尼附近）尼拘律园。这时，释迦族人摩诃男走近世尊所在处，走近后向世尊礼敬，然后坐在一旁。坐在一旁的释迦族人摩诃男对世尊如是说："世尊，如何才算是优婆塞？""摩诃男，当他皈依佛、皈依法、皈依僧时，摩诃男，这样就算是优婆塞。"
"世尊，如何优婆塞才算是持戒？""摩诃男，当优婆塞远离杀生、远离不与取、远离欲邪行、远离妄语、远离饮酒放逸处；摩诃男，这样优婆塞就算是持戒。"
"世尊，如何优婆塞才算是为自利而行，而不为利他？""摩诃男，当优婆塞自己具足信心，而不劝导他人成就信心；自己具足戒行，而不劝导他人成就戒行；自己具足布施，而不劝导他人成就布施；自己欲见比丘，而不劝导他人去见比丘；自己欲闻正法，而不劝导他人听闻正法；自己能忆持所闻之法，而不劝导他人忆持法；自己探究所闻之法义，而不劝导他人探究义理；自己了知义理、了知法义而依法修行，而不劝导他人依法修行。摩诃男，这样优婆塞就算是为自利而行，而不为利他。"
"世尊，如何优婆塞才算是既为自利又为利他而行？""摩诃男，当优婆塞自己具足信心，也劝导他人成就信心；自己具足戒行，也劝导他人成就戒行；自己具足布施，也劝导他人成就布施；自己欲见比丘，也劝导他人去见比丘；自己欲闻正法，也劝导他人听闻正法；自己能忆持所闻之法，也劝导他人忆持法；自己探究所闻之法义，也劝导他人探究义理；自己了知义理、了知法义而依法修行，也劝导他人依法修行。摩诃男，这样优婆塞就算是既为自利又为利他而行。"第五经。
6. 耆婆经

26. Ekaṃ samayaṃ bhagavā rājagahe viharati jīvakambavane. Atha kho jīvako komārabhacco yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho jīvako komārabhacco bhagavantaṃ etadavoca – ‘‘kittāvatā nu kho, bhante, upāsako hotī’’ti? ‘‘Yato kho, jīvaka, buddhaṃ saraṇaṃ gato hoti, dhammaṃ saraṇaṃ gato hoti, saṅghaṃ saraṇaṃ gato hoti; ettāvatā kho jīvaka, upāsako hotī’’ti.

‘‘Kittāvatā pana, bhante, upāsako sīlavā hotī’’ti? ‘‘Yato kho, jīvaka, upāsako pāṇātipātā paṭivirato hoti…pe… surāmerayamajjapamādaṭṭhānā paṭivirato hoti; ettāvatā kho, jīvaka, upāsako sīlavā hotī’’ti.

‘‘Kittāvatā pana, bhante, upāsako attahitāya paṭipanno hoti, no parahitāyā’’ti? ‘‘Yato kho, jīvaka, upāsako attanāva saddhāsampanno hoti, no paraṃ saddhāsampadāya samādapeti…pe… attanāva atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti, no paraṃ dhammānudhammappaṭipattiyā samādapeti. Ettāvatā kho, jīvaka, upāsako attahitāya paṭipanno hoti, no parahitāyā’’ti.

‘‘Kittāvatā pana, bhante, upāsako attahitāya ca paṭipanno hoti parahitāya cā’’ti? ‘‘Yato kho, jīvaka, upāsako attanā ca saddhāsampanno hoti, parañca saddhāsampadāya samādapeti; attanā ca sīlasampanno hoti, parañca sīlasampadāya samādapeti; attanā ca cāgasampanno hoti, parañca cāgasampadāya samādapeti; attanā ca bhikkhūnaṃ dassanakāmo hoti, parañca bhikkhūnaṃ dassane samādapeti; attanā ca saddhammaṃ sotukāmo hoti, parañca saddhammassavane samādapeti; attanā ca sutānaṃ dhammānaṃ dhāraṇajātiko hoti, parañca dhammadhāraṇāya samādapeti; attanā ca sutānaṃ dhammānaṃ atthūpaparikkhitā hoti, parañca atthūpaparikkhāya samādapeti; attanā ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti, parañca dhammānudhammappaṭipattiyā samādapeti. Ettāvatā kho, jīvaka, upāsako attahitāya ca paṭipanno hoti parahitāya cā’’ti. Chaṭṭhaṃ.

7. Paṭhamabalasuttaṃ

27. ‘‘Aṭṭhimāni , bhikkhave, balāni. Katamāni aṭṭha? Ruṇṇabalā, bhikkhave, dārakā, kodhabalā mātugāmā, āvudhabalā corā, issariyabalā rājāno, ujjhattibalā bālā, nijjhattibalā paṇḍitā, paṭisaṅkhānabalā bahussutā, khantibalā samaṇabrāhmaṇā – imāni kho, bhikkhave, aṭṭha balānī’’ti. Sattamaṃ.

8. Dutiyabalasuttaṃ

28. Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ sāriputtaṃ bhagavā etadavoca – ‘‘kati nu kho, sāriputta, khīṇāsavassa bhikkhuno balāni, yehi balehi samannāgato khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti – ‘khīṇā me āsavā’’’ti? ‘‘Aṭṭha, bhante, khīṇāsavassa bhikkhuno balāni, yehi balehi samannāgato khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti – ‘khīṇā me āsavā’’’ti.

‘‘Katamāni aṭṭha? [a. ni. 10.90; paṭi. ma. 

26. 有一时，世尊住在王舍城（现今印度比哈尔邦王舍城）耆婆庵婆林。这时，医童耆婆走近世尊所在处，走近后向世尊礼敬，然后坐在一旁。坐在一旁的医童耆婆对世尊如是说："世尊，如何才算是优婆塞？""耆婆，当他皈依佛、皈依法、皈依僧时，耆婆，这样就算是优婆塞。"
"世尊，如何优婆塞才算是持戒？""耆婆，当优婆塞远离杀生...乃至...远离饮酒放逸处；耆婆，这样优婆塞就算是持戒。"
"世尊，如何优婆塞才算是为自利而行，而不为利他？""耆婆，当优婆塞自己具足信心，而不劝导他人成就信心...乃至...自己了知义理、了知法义而依法修行，而不劝导他人依法修行。耆婆，这样优婆塞就算是为自利而行，而不为利他。"
"世尊，如何优婆塞才算是既为自利又为利他而行？""耆婆，当优婆塞自己具足信心，也劝导他人成就信心；自己具足戒行，也劝导他人成就戒行；自己具足布施，也劝导他人成就布施；自己欲见比丘，也劝导他人去见比丘；自己欲闻正法，也劝导他人听闻正法；自己能忆持所闻之法，也劝导他人忆持法；自己探究所闻之法义，也劝导他人探究义理；自己了知义理、了知法义而依法修行，也劝导他人依法修行。耆婆，这样优婆塞就算是既为自利又为利他而行。"第六经。
7. 第一·力经
27. "诸比丘，有此八种力。是哪八种？诸比丘，小儿以啼哭为力，女人以瞋怒为力，盗贼以武器为力，国王以权势为力，愚者以抱怨为力，智者以思考为力，多闻者以思虑为力，沙门婆罗门以忍耐为力。诸比丘，这就是八种力。"第七经。
8. 第二·力经
28. 这时，尊者舍利弗走近世尊所在处，走近后向世尊礼敬，然后坐在一旁。世尊对坐在一旁的尊者舍利弗如是说："舍利弗，漏尽比丘有几种力，具足这些力的漏尽比丘可以宣称诸漏已尽：'我的诸漏已尽'？""世尊，漏尽比丘有八种力，具足这些力的漏尽比丘可以宣称诸漏已尽：'我的诸漏已尽'。"
"是哪八种？

2.44] Idha, bhante, khīṇāsavassa bhikkhuno aniccato sabbe saṅkhārā yathābhūtaṃ sammappaññāya sudiṭṭhā honti. Yampi, bhante, khīṇāsavassa bhikkhuno aniccato sabbe saṅkhārā yathābhūtaṃ sammappaññāya sudiṭṭhā honti, idampi, bhante, khīṇāsavassa bhikkhuno balaṃ hoti, yaṃ balaṃ āgamma khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti – ‘khīṇā me āsavā’’’ti.

‘‘Puna caparaṃ, bhante, khīṇāsavassa bhikkhuno aṅgārakāsūpamā kāmā yathābhūtaṃ sammappaññāya sudiṭṭhā honti. Yampi, bhante, khīṇāsavassa bhikkhuno aṅgārakāsūpamā kāmā yathābhūtaṃ sammappaññāya sudiṭṭhā honti, idampi, bhante, khīṇāsavassa bhikkhuno balaṃ hoti, yaṃ balaṃ āgamma khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti – ‘khīṇā me āsavā’’’ti.

‘‘Puna caparaṃ, bhante, khīṇāsavassa bhikkhuno vivekaninnaṃ cittaṃ hoti vivekapoṇaṃ vivekapabbhāraṃ vivekaṭṭhaṃ nekkhammābhirataṃ byantibhūtaṃ sabbaso āsavaṭṭhāniyehi dhammehi. Yampi, bhante, khīṇāsavassa bhikkhuno vivekaninnaṃ cittaṃ hoti vivekapoṇaṃ vivekapabbhāraṃ vivekaṭṭhaṃ nekkhammābhirataṃ byantibhūtaṃ sabbaso āsavaṭṭhāniyehi dhammehi, idampi, bhante, khīṇāsavassa bhikkhuno balaṃ hoti, yaṃ balaṃ āgamma khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti – ‘khīṇā me āsavā’’’ti.

‘‘Puna caparaṃ, bhante, khīṇāsavassa bhikkhuno cattāro satipaṭṭhānā bhāvitā honti subhāvitā. Yampi, bhante, khīṇāsavassa bhikkhuno cattāro satipaṭṭhānā bhāvitā honti subhāvitā, idampi, bhante, khīṇāsavassa bhikkhuno balaṃ hoti, yaṃ balaṃ āgamma khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti – ‘khīṇā me āsavā’’’ti.

‘‘Puna caparaṃ, bhante, khīṇāsavassa bhikkhuno cattāro iddhipādā bhāvitā honti subhāvitā…pe… pañcindriyāni bhāvitāni honti subhāvitāni…pe… satta bojjhaṅgā bhāvitā honti subhāvitā…pe… ariyo aṭṭhaṅgiko maggo bhāvito hoti subhāvito. Yampi, bhante, khīṇāsavassa bhikkhuno ariyo aṭṭhaṅgiko maggo bhāvito hoti subhāvito, idampi, bhante, khīṇāsavassa bhikkhuno balaṃ hoti, yaṃ balaṃ āgamma khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti – ‘khīṇā me āsavā’’’ti.

‘‘Imāni kho, bhante, aṭṭha khīṇāsavassa bhikkhuno balāni, yehi balehi samannāgato khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti – ‘khīṇā me āsavā’’’ti. Aṭṭhamaṃ.

9. Akkhaṇasuttaṃ

29. ‘‘‘Khaṇakicco loko, khaṇakicco loko’ti, bhikkhave, assutavā puthujjano bhāsati, no ca kho so jānāti khaṇaṃ vā akkhaṇaṃ vā. Aṭṭhime, bhikkhave, akkhaṇā asamayā brahmacariyavāsāya. Katame aṭṭha? Idha, bhikkhave, tathāgato ca loke uppanno hoti arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā, dhammo ca desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito; ayañca puggalo nirayaṃ upapanno hoti. Ayaṃ, bhikkhave, paṭhamo akkhaṇo asamayo brahmacariyavāsāya.

‘‘Puna caparaṃ, bhikkhave, tathāgato ca loke uppanno hoti…pe… satthā devamanussānaṃ buddho bhagavā, dhammo ca desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito; ayañca puggalo tiracchānayoniṃ upapanno hoti…pe….

‘‘Puna caparaṃ, bhikkhave…pe… ayañca puggalo pettivisayaṃ upapanno hoti…pe….

‘‘Puna caparaṃ, bhikkhave…pe… ayañca puggalo aññataraṃ dīghāyukaṃ devanikāyaṃ upapanno hoti…pe….

‘‘Puna caparaṃ, bhikkhave…pe… ayañca puggalo paccantimesu janapadesu paccājāto hoti, so ca hoti aviññātāresu milakkhesu [milakkhūsu (syā. ka.) dī. ni. 


2.44] "大德，在此，对于漏尽比丘来说，通过如实正慧，一切诸行都被清楚地看到是无常的。大德，漏尽比丘通过如实正慧看到一切诸行是无常，这是漏尽比丘的力量，依靠这力量，漏尽比丘宣称诸漏已尽——'我的诸漏已尽'。"
"再者，大德，对于漏尽比丘来说，通过如实正慧，诸欲如同火坑被清楚地看到。大德，漏尽比丘通过如实正慧看到诸欲如同火坑，这也是漏尽比丘的力量，依靠这力量，漏尽比丘宣称诸漏已尽——'我的诸漏已尽'。"
"再者，大德，漏尽比丘的心倾向于远离、趋向远离、倚重远离、安住于远离、乐于出离，完全脱离一切漏的住处之法。大德，漏尽比丘的心倾向于远离、趋向远离、倚重远离、安住于远离、乐于出离，完全脱离一切漏的住处之法，这也是漏尽比丘的力量，依靠这力量，漏尽比丘宣称诸漏已尽——'我的诸漏已尽'。"
"再者，大德，漏尽比丘已修习、善修四念住。大德，漏尽比丘已修习、善修四念住，这也是漏尽比丘的力量，依靠这力量，漏尽比丘宣称诸漏已尽——'我的诸漏已尽'。"
"再者，大德，漏尽比丘已修习、善修四神足...已修习、善修五根...已修习、善修七觉支...已修习、善修八正道。大德，漏尽比丘已修习、善修八正道，这也是漏尽比丘的力量，依靠这力量，漏尽比丘宣称诸漏已尽——'我的诸漏已尽'。"
"大德，这些就是漏尽比丘的八种力量，具足这些力量的漏尽比丘宣称诸漏已尽——'我的诸漏已尽'。"第八。
9. 非时经
29. "诸比丘，'世间讲求时机，世间讲求时机'，无闻凡夫如是说，但他不知何为时机，何为非时。诸比丘，这八种是修习梵行的非时不当之时。是哪八种？诸比丘，在此，如来、应供、正等正觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊出现于世间，法被宣说，导向寂静、趣向涅槃、到达正觉、善逝所说；而此人生于地狱。诸比丘，这是修习梵行的第一个非时不当之时。"
"再者，诸比丘，如来出现于世间...天人师、佛、世尊，法被宣说，导向寂静、趣向涅槃、到达正觉、善逝所说；而此人生于畜生道..."
"再者，诸比丘...而此人生于饿鬼界..."
"再者，诸比丘...而此人生于某长寿天众中..."
"再者，诸比丘...而此人生于边地，在那里有无知的异族人..."

3.358], yattha natthi gati bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ…pe… pañcamo akkhaṇo asamayo brahmacariyavāsāya.

‘‘Puna caparaṃ, bhikkhave…pe… ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti micchādiṭṭhiko viparītadassano – ‘natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammā paṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti…pe….

‘‘Puna caparaṃ, bhikkhave…pe… ayañca puggalo majjhimesu janapadesu paccājāto hoti , so ca hoti duppañño jaḷo eḷamūgo appaṭibalo subhāsitadubbhāsitassa atthamaññātuṃ. Ayaṃ, bhikkhave, sattamo akkhaṇo asamayo brahmacariyavāsāya.

‘‘Puna caparaṃ, bhikkhave, tathāgato ca loke anuppanno hoti arahaṃ sammāsambuddho…pe… satthā devamanussānaṃ buddho bhagavā. Dhammo ca na desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito. Ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti paññavā ajaḷo aneḷamūgo paṭibalo subhāsitadubbhāsitassa atthamaññātuṃ. Ayaṃ, bhikkhave, aṭṭhamo akkhaṇo asamayo brahmacariyavāsāya. ‘Ime kho, bhikkhave, aṭṭha akkhaṇā asamayā brahmacariyavāsāya’’’.

‘‘Ekova kho, bhikkhave, khaṇo ca samayo ca brahmacariyavāsāya. Katamo eko? Idha, bhikkhave, tathāgato ca loke uppanno hoti arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. Dhammo ca desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito. Ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti paññavā ajaḷo aneḷamūgo paṭibalo subhāsitadubbhāsitassa atthamaññātuṃ. Ayaṃ, bhikkhave, ekova khaṇo ca samayo ca brahmacariyavāsāyā’’ti.

‘‘Manussalābhaṃ [manussalokaṃ (syā.)] laddhāna, saddhamme suppavedite;

Ye khaṇaṃ nādhigacchanti, atināmenti te khaṇaṃ.

‘‘Bahū hi akkhaṇā vuttā, maggassa antarāyikā;

Kadāci karahaci loke, uppajjanti tathāgatā.

‘‘Tayidaṃ [tassidaṃ (ka.)] sammukhībhūtaṃ, yaṃ lokasmiṃ sudullabhaṃ;

Manussapaṭilābho ca, saddhammassa ca desanā;

Alaṃ vāyamituṃ tattha, attakāmena [atthakāmena (sī. syā. ka.)] jantunā.

‘‘Kathaṃ vijaññā saddhammaṃ, khaṇo ve [vo (syā.)] mā upaccagā;

Khaṇātītā hi socanti, nirayamhi samappitā.

‘‘Idha ce naṃ virādheti, saddhammassa niyāmataṃ [niyāmitaṃ (syā.)];

Vāṇijova atītattho, cirattaṃ [cirantaṃ (ka.)] anutapissati.

‘‘Avijjānivuto poso, saddhammaṃ aparādhiko;

Jātimaraṇasaṃsāraṃ, ciraṃ paccanubhossati.

‘‘Ye ca laddhā manussattaṃ, saddhamme suppavedite;

Akaṃsu satthu vacanaṃ, karissanti karonti vā.

‘‘Khaṇaṃ paccaviduṃ loke, brahmacariyaṃ anuttaraṃ;

Ye maggaṃ paṭipajjiṃsu, tathāgatappaveditaṃ.

‘‘Ye saṃvarā cakkhumatā, desitādiccabandhunā;

Tesu [tesaṃ (ka.)] gutto sadā sato, vihare anavassuto.

‘‘Sabbe anusaye chetvā, māradheyyaparānuge;

Te ve pāraṅgatā [pāragatā (sī. syā. pī.)] loke, ye pattā āsavakkhaya’’nti. navamaṃ;

10. Anuruddhamahāvitakkasuttaṃ



3.358] ...比丘、比丘尼、优婆塞、优婆夷无法前往之处...这是修习梵行的第五个非时不当之时。
"再者，诸比丘...而此人生于中国（印度中原），但他持邪见，见解颠倒：'无施无供，无有祭祀，无善恶业的果报，无此世，无他世，无父无母，无化生众生，世间无沙门婆罗门正行正道、以自身智证此世他世而为人宣说者'..."
"再者，诸比丘...而此人生于中国（印度中原），但他愚钝、迟钝、哑痴，不能理解善说恶说的意义。诸比丘，这是修习梵行的第七个非时不当之时。"
"再者，诸比丘，如来、应供、正等正觉...天人师、佛、世尊未出现于世间。法未被宣说，导向寂静、趣向涅槃、到达正觉、善逝所说。而此人生于中国（印度中原），他有智慧，不愚钝，不哑痴，能够理解善说恶说的意义。诸比丘，这是修习梵行的第八个非时不当之时。诸比丘，这些就是修习梵行的八种非时不当之时。"
"诸比丘，只有一个是修习梵行的时机与时节。是哪一个？诸比丘，在此，如来、应供、正等正觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊出现于世间。法被宣说，导向寂静、趣向涅槃、到达正觉、善逝所说。而此人生于中国（印度中原），他有智慧，不愚钝，不哑痴，能够理解善说恶说的意义。诸比丘，这就是修习梵行唯一的时机与时节。"
"已得人身时，正法善说时，
未能把握机，错失良机者。
非时已说多，为道之障碍，
如来出世间，时复一时有。
当面此稀有，世间难得事，
得生为人身，正法得宣说；
欲求自利者，应当勤精进。
如何知正法？莫错失良机，
错过时机者，堕狱长忧悲。
若于此错失，正法决定性，
如商错时机，长久生悔恨。
为无明所覆，违犯于正法，
生死轮回中，长久受其报。
若得为人身，正法善说时，
随佛教奉行，当行今正行。
知世时机者，无上梵行道，
皆入于圣道，如来所宣说。
具眼者所说，日亲所教诫，
诸防护之法，常念护持行。
断尽随眠结，魔境随从者，
彼等度世间，已得漏尽者。"第九。
10. 阿那律大思惟经

30. Ekaṃ samayaṃ bhagavā bhaggesu viharati suṃsumāragire bhesakaḷāvane migadāye. Tena kho pana samayena āyasmā anuruddho cetīsu viharati pācīnavaṃsadāye. Atha kho āyasmato anuruddhassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘‘appicchassāyaṃ dhammo, nāyaṃ dhammo mahicchassa; santuṭṭhassāyaṃ dhammo , nāyaṃ dhammo asantuṭṭhassa; pavivittassāyaṃ dhammo, nāyaṃ dhammo saṅgaṇikārāmassa; āraddhavīriyassāyaṃ dhammo, nāyaṃ dhammo kusītassa; upaṭṭhitassatissāyaṃ [upaṭṭhitasatissāyaṃ (sī. syā. pī.)] dhammo, nāyaṃ dhammo muṭṭhassatissa [muṭṭhasatissa (sī. syā. pī.)]; samāhitassāyaṃ dhammo, nāyaṃ dhammo asamāhitassa; paññavato ayaṃ dhammo, nāyaṃ dhammo duppaññassā’’ti.

Atha kho bhagavā āyasmato anuruddhassa cetasā cetoparivitakkamaññāya – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evamevaṃ – bhaggesu suṃsumāragire bhesakaḷāvane migadāye antarahito cetīsu pācīnavaṃsadāye āyasmato anuruddhassa sammukhe pāturahosi. Nisīdi bhagavā paññatte āsane. Āyasmāpi kho anuruddho bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ

Nisinnaṃ kho āyasmantaṃ anuruddhaṃ bhagavā etadavoca –

‘‘Sādhu sādhu, anuruddha! Sādhu kho tvaṃ, anuruddha, (yaṃ taṃ mahāpurisavitakkaṃ) [satta mahāpurisavitakke (sī. pī.) dī. ni. 3.358] vitakkesi – ‘appicchassāyaṃ dhammo, nāyaṃ dhammo mahicchassa; santuṭṭhassāyaṃ dhammo, nāyaṃ dhammo asantuṭṭhassa; pavivittassāyaṃ dhammo, nāyaṃ dhammo saṅgaṇikārāmassa; āraddhavīriyassāyaṃ dhammo, nāyaṃ dhammo kusītassa; upaṭṭhitassatissāyaṃ dhammo, nāyaṃ dhammo muṭṭhassatissa; samāhitassāyaṃ dhammo, nāyaṃ dhammo asamāhitassa; paññavato ayaṃ dhammo, nāyaṃ dhammo duppaññassā’ti. Tena hi tvaṃ, anuruddha, imampi aṭṭhamaṃ mahāpurisavitakkaṃ vitakkehi – ‘nippapañcārāmassāyaṃ dhammo nippapañcaratino, nāyaṃ dhammo papañcārāmassa papañcaratino’’’ti.

‘‘Yato kho tvaṃ, anuruddha, ime aṭṭha mahāpurisavitakke vitakkessasi, tato tvaṃ, anuruddha, yāvadeva [yāvade (saṃ. ni. 

30. 一时，世尊住在跋祇国僧塔摩揭罗山的贝萨咖罗瓦那鹿野苑。那时，尊者阿那律住在支提国东竹林。
当时，尊者阿那律独处静思时，心中生起如此思惟："此法是为少欲者，非为多欲者；此法是为知足者，非为不知足者；此法是为远离者，非为喜群集者；此法是为精进者，非为懈怠者；此法是为具念者，非为失念者；此法是为定者，非为不定者；此法是为有慧者，非为无慧者。"
那时，世尊以心知阿那律心中的思惟，如同力士伸屈其臂或屈伸其臂那样迅速，在跋祇国僧塔摩揭罗山的贝萨咖罗瓦那鹿野苑消失，出现在支提国东竹林尊者阿那律面前。世尊坐在所设的座位上。尊者阿那律礼敬世尊后，坐在一旁。
世尊对坐在一旁的尊者阿那律说：
"善哉！善哉！阿那律！阿那律，你思惟这些（大人思惟）实在很好——'此法是为少欲者，非为多欲者；此法是为知足者，非为不知足者；此法是为远离者，非为喜群集者；此法是为精进者，非为懈怠者；此法是为具念者，非为失念者；此法是为定者，非为不定者；此法是为有慧者，非为无慧者。'因此，阿那律，你也应当思惟这第八种大人思惟——'此法是为不戏论、乐不戏论者，非为喜戏论、乐戏论者。'"
"阿那律，当你思惟这八种大人思惟时，你随意..."

2.152)] ākaṅkhissasi, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharissasi.

‘‘Yato kho tvaṃ, anuruddha, ime aṭṭha mahāpurisavitakke vitakkessasi, tato tvaṃ, anuruddha, yāvadeva ākaṅkhissasi, vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharissasi.

‘‘Yato kho tvaṃ, anuruddha, ime aṭṭha mahāpurisavitakke vitakkessasi, tato tvaṃ, anuruddha , yāvadeva ākaṅkhissasi, pītiyā ca virāgā upekkhako ca viharissasi sato ca sampajāno sukhañca kāyena paṭisaṃvedissasi yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharissasi.

‘‘Yato kho tvaṃ, anuruddha, ime aṭṭha mahāpurisavitakke vitakkessasi, tato tvaṃ, anuruddha, yāvadeva ākaṅkhissasi, sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharissasi.

‘‘Yato kho tvaṃ, anuruddha, ime ca aṭṭha mahāpurisavitakke vitakkessasi, imesañca catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī bhavissasi akicchalābhī akasiralābhī, tato tuyhaṃ, anuruddha, seyyathāpi nāma gahapatissa vā gahapatiputtassa vā nānārattānaṃ dussānaṃ dussakaraṇḍako pūro; evamevaṃ te paṃsukūlacīvaraṃ khāyissati santuṭṭhassa viharato ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa.

‘‘Yato kho tvaṃ, anuruddha, ime ca aṭṭha mahāpurisavitakke vitakkessasi, imesañca catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī bhavissasi akicchalābhī akasiralābhī, tato tuyhaṃ, anuruddha, seyyathāpi nāma gahapatissa vā gahapatiputtassa vā sālīnaṃ odano vicitakāḷako anekasūpo anekabyañjano; evamevaṃ te piṇḍiyālopabhojanaṃ khāyissati santuṭṭhassa viharato ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa.

‘‘Yato kho tvaṃ, anuruddha, ime ca aṭṭha mahāpurisavitakke vitakkessasi, imesañca catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī bhavissasi akicchalābhī akasiralābhī, tato tuyhaṃ, anuruddha, seyyathāpi nāma gahapatissa vā gahapatiputtassa vā kūṭāgāraṃ ullittāvalittaṃ nivātaṃ phusitaggaḷaṃ pihitavātapānaṃ; evamevaṃ te rukkhamūlasenāsanaṃ khāyissati santuṭṭhassa viharato ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa.

‘‘Yato kho tvaṃ, anuruddha, ime ca aṭṭha mahāpurisavitakke vitakkessasi, imesañca catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī bhavissasi akicchalābhī akasiralābhī, tato tuyhaṃ, anuruddha , seyyathāpi nāma gahapatissa vā gahapatiputtassa vā pallaṅko gonakatthato paṭikatthato paṭalikatthato kadalimigapavarapaccattharaṇo [kādali… paccattharaṇo (sī.)] sauttaracchado ubhatolohitakūpadhāno; evamevaṃ te tiṇasanthārakasayanāsanaṃ khāyissati santuṭṭhassa viharato ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa.

‘‘Yato kho tvaṃ, anuruddha, ime ca aṭṭha mahāpurisavitakke vitakkessasi, imesañca catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī bhavissasi akicchalābhī akasiralābhī, tato tuyhaṃ, anuruddha, seyyathāpi nāma gahapatissa vā gahapatiputtassa vā nānābhesajjāni, seyyathidaṃ – sappi navanītaṃ telaṃ madhu phāṇitaṃ; evamevaṃ te pūtimuttabhesajjaṃ khāyissati santuṭṭhassa viharato ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa. Tena hi tvaṃ, anuruddha, āyatikampi vassāvāsaṃ idheva cetīsu pācīnavaṃsadāye vihareyyāsī’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā anuruddho bhagavato paccassosi.


2.152] "阿那律，当你思惟这八种大人思惟时，你随意想要时，即能离诸欲，离不善法，有寻有伺，由离生喜乐，成就初禅而住。"
"阿那律，当你思惟这八种大人思惟时，你随意想要时，即能寻伺寂止，内心清净，心一境性，无寻无伺，由定生喜乐，成就第二禅而住。"
"阿那律，当你思惟这八种大人思惟时，你随意想要时，即能离喜，住于舍，具念正知，以身受乐，正如圣者所说的'具舍念乐住'，成就第三禅而住。"
"阿那律，当你思惟这八种大人思惟时，你随意想要时，即能断乐断苦，先前的喜忧已灭，不苦不乐，舍念清净，成就第四禅而住。"
"阿那律，当你思惟这八种大人思惟时，你将容易获得这四种增上心的现法乐住，不费功夫，不感困难。那时，阿那律，就如同居士或居士子有一箱装满各色布料，同样地，你将视粪扫衣如是，安住于知足，为乐，无恐惧，安住，趣向涅槃。"
"阿那律，当你思惟这八种大人思惟时，你将容易获得这四种增上心的现法乐住，不费功夫，不感困难。那时，阿那律，就如同居士或居士子有精米饭，去除黑粒，配以众多汤菜，同样地，你将视乞食如是，安住于知足，为乐，无恐惧，安住，趣向涅槃。"
"阿那律，当你思惟这八种大人思惟时，你将容易获得这四种增上心的现法乐住，不费功夫，不感困难。那时，阿那律，就如同居士或居士子有涂抹精美、防风、门闩牢固、窗户紧闭的重楼，同样地，你将视树下住处如是，安住于知足，为乐，无恐惧，安住，趣向涅槃。"
"阿那律，当你思惟这八种大人思惟时，你将容易获得这四种增上心的现法乐住，不费功夫，不感困难。那时，阿那律，就如同居士或居士子有铺设长毛毯、绣花毯、鹿皮毯、优质鹿皮毯、带顶盖及两端红枕的床榻，同样地，你将视草敷卧具如是，安住于知足，为乐，无恐惧，安住，趣向涅槃。"
"阿那律，当你思惟这八种大人思惟时，你将容易获得这四种增上心的现法乐住，不费功夫，不感困难。那时，阿那律，就如同居士或居士子有各种药品，如酥、生酥、油、蜜、糖蜜，同样地，你将视陈弃尿药如是，安住于知足，为乐，无恐惧，安住，趣向涅槃。因此，阿那律，在未来的雨安居，你也应当就在这支提国东竹林安住。""是的，大德。"尊者阿那律如此回答世尊。


Atha kho bhagavā āyasmantaṃ anuruddhaṃ iminā ovādena ovaditvā – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evamevaṃ – cetīsu pācīnavaṃsadāye antarahito bhaggesu suṃsumāragire bhesakaḷāvane migadāye pāturahosīti. Nisīdi bhagavā paññatte āsane. Nisajja kho bhagavā bhikkhū āmantesi – ‘‘aṭṭha kho, bhikkhave, mahāpurisavitakke desessāmi, taṃ suṇātha…pe… katame ca, bhikkhave, aṭṭha mahāpurisavitakkā? Appicchassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo mahicchassa; santuṭṭhassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo asantuṭṭhassa; pavivittassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo saṅgaṇikārāmassa; āraddhavīriyassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo kusītassa; upaṭṭhitassatissāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo muṭṭhassatissa; samāhitassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo asamāhitassa; paññavato ayaṃ, bhikkhave, dhammo, nāyaṃ dhammo duppaññassa; nippapañcārāmassāyaṃ, bhikkhave, dhammo nippapañcaratino, nāyaṃ dhammo papañcārāmassa papañcaratino’’.

‘‘‘Appicchassāyaṃ , bhikkhave, dhammo, nāyaṃ dhammo mahicchassā’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Idha, bhikkhave, bhikkhu appiccho samāno ‘appicchoti maṃ jāneyyu’nti na icchati, santuṭṭho samāno ‘santuṭṭhoti maṃ jāneyyu’nti na icchati, pavivitto samāno ‘pavivittoti maṃ jāneyyu’nti na icchati, āraddhavīriyo samāno ‘āraddhavīriyoti maṃ jāneyyu’nti na icchati, upaṭṭhitassati samāno ‘upaṭṭhitassatīti maṃ jāneyyu’nti na icchati, samāhito samāno ‘samāhitoti maṃ jāneyyu’nti na icchati, paññavā samāno ‘paññavāti maṃ jāneyyu’nti na icchati, nippapañcārāmo samāno ‘nippapañcārāmoti maṃ jāneyyu’nti na icchati. ‘Appicchassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo mahicchassā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

‘‘‘Santuṭṭhassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo asantuṭṭhassā’ti, iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? Idha, bhikkhave, bhikkhu santuṭṭho hoti itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārena. ‘Santuṭṭhassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo asantuṭṭhassā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

‘‘‘Pavivittassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo saṅgaṇikārāmassā’ti, iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? Idha, bhikkhave, bhikkhuno pavivittassa viharato bhavanti upasaṅkamitāro bhikkhū bhikkhuniyo upāsakā upāsikāyo rājāno rājamahāmattā titthiyā titthiyasāvakā. Tatra bhikkhu vivekaninnena cittena vivekapoṇena vivekapabbhārena vivekaṭṭhena nekkhammābhiratena aññadatthu uyyojanikapaṭisaṃyuttaṃyeva kathaṃ kattā [pavattā (ka.)] hoti. ‘Pavivittassāyaṃ , bhikkhave, dhammo, nāyaṃ dhammo saṅgaṇikārāmassā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

‘‘‘Āraddhavīriyassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo kusītassā’ti, iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? Idha, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. ‘Āraddhavīriyassāyaṃ , bhikkhave, dhammo, nāyaṃ dhammo kusītassā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

‘‘‘Upaṭṭhitassatissāyaṃ , bhikkhave, dhammo, nāyaṃ dhammo muṭṭhassatissā’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Idha, bhikkhave, bhikkhu satimā hoti paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā. ‘Upaṭṭhitassatissāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo, muṭṭhassatissā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

‘‘‘Samāhitassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo asamāhitassā’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Idha, bhikkhave, bhikkhu vivicceva kāmehi…pe… catutthaṃ jhānaṃ upasampajja viharati. ‘Samāhitassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo asamāhitassā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.


于是世尊以此教诫教导尊者阿那律后，如同力士伸屈其臂或屈伸其臂那样迅速，在支提国东竹林消失，出现在跋祇国僧塔摩揭罗山的贝萨咖罗瓦那鹿野苑。世尊坐在所设的座位上。坐下后，世尊对诸比丘说："诸比丘，我将宣说八种大人思惟，你们且听...诸比丘，什么是八种大人思惟？诸比丘，此法是为少欲者，非为多欲者；诸比丘，此法是为知足者，非为不知足者；诸比丘，此法是为远离者，非为喜群集者；诸比丘，此法是为精进者，非为懈怠者；诸比丘，此法是为具念者，非为失念者；诸比丘，此法是为定者，非为不定者；诸比丘，此法是为有慧者，非为无慧者；诸比丘，此法是为不戏论、乐不戏论者，非为喜戏论、乐戏论者。"
"'诸比丘，此法是为少欲者，非为多欲者'，为什么这样说？诸比丘，在此，比丘虽少欲，却不欲人知'他是少欲者'；虽知足，却不欲人知'他是知足者'；虽远离，却不欲人知'他是远离者'；虽精进，却不欲人知'他是精进者'；虽具念，却不欲人知'他是具念者'；虽入定，却不欲人知'他是入定者'；虽有慧，却不欲人知'他是有慧者'；虽乐不戏论，却不欲人知'他是乐不戏论者'。'诸比丘，此法是为少欲者，非为多欲者'，这就是为什么这样说。"
"'诸比丘，此法是为知足者，非为不知足者'，为什么这样说？诸比丘，在此，比丘对任何衣服、饮食、卧具、医药必需品都知足。'诸比丘，此法是为知足者，非为不知足者'，这就是为什么这样说。"
"'诸比丘，此法是为远离者，非为喜群集者'，为什么这样说？诸比丘，在此，当比丘独处时，有比丘、比丘尼、优婆塞、优婆夷、国王、大臣、外道、外道弟子前来拜访。此时比丘以倾向远离、趋向远离、倚重远离、安住远离、乐于出离之心，只说引导他们离开的言论。'诸比丘，此法是为远离者，非为喜群集者'，这就是为什么这样说。"
"'诸比丘，此法是为精进者，非为懈怠者'，为什么这样说？诸比丘，在此，比丘为断不善法，为具足善法而住，精进坚定，勇猛精进，于善法中不舍责任。'诸比丘，此法是为精进者，非为懈怠者'，这就是为什么这样说。"
"'诸比丘，此法是为具念者，非为失念者'，为什么这样说？诸比丘，在此，比丘具足最上的念和明觉，能忆念、随念长久以前所作、所说。'诸比丘，此法是为具念者，非为失念者'，这就是为什么这样说。"
"'诸比丘，此法是为定者，非为不定者'，为什么这样说？诸比丘，在此，比丘离诸欲...成就第四禅而住。'诸比丘，此法是为定者，非为不定者'，这就是为什么这样说。"


‘‘‘Paññavato ayaṃ, bhikkhave, dhammo, nāyaṃ dhammo duppaññassā’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Idha, bhikkhave, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. ‘Paññavato ayaṃ, bhikkhave, dhammo, nāyaṃ dhammo duppaññassā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

‘‘‘Nippapañcārāmassāyaṃ , bhikkhave, dhammo nippapañcaratino, nāyaṃ dhammo papañcārāmassa papañcaratino’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Idha, bhikkhave, bhikkhuno papañcanirodhe cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati. ‘Nippapañcārāmassāyaṃ, bhikkhave, dhammo, nippapañcaratino, nāyaṃ dhammo papañcārāmassa papañcaratino’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vutta’’nti.

Atha kho āyasmā anuruddho āyatikampi vassāvāsaṃ tattheva cetīsu pācīnavaṃsadāye vihāsi. Atha kho āyasmā anuruddho eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. ‘‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’’ti abbhaññāsi. Aññataro ca panāyasmā anuruddho arahataṃ ahosīti. Atha kho āyasmā anuruddho arahattappatto tāyaṃ velāyaṃ imā gāthāyo abhāsi –

[theragā. 901-903] ‘‘Mama saṅkappamaññāya, satthā loke anuttaro;

Manomayena kāyena, iddhiyā upasaṅkami.

‘‘Yathā me ahu saṅkappo, tato uttari desayi;

Nippapañcarato buddho, nippapañcaṃ adesayi.

‘‘Tassāhaṃ dhammamaññāya, vihāsiṃ sāsane rato;

Tisso vijjā anuppattā, kataṃ buddhassa sāsana’’nti. dasamaṃ;

Gahapativaggo tatiyo.


"'诸比丘，此法是为有慧者，非为无慧者'，为什么这样说？诸比丘，在此，比丘具足观察生灭的智慧，具足圣者的洞察力，导向完全灭苦。'诸比丘，此法是为有慧者，非为无慧者'，这就是为什么这样说。"
"'诸比丘，此法是为不戏论、乐不戏论者，非为喜戏论、乐戏论者'，为什么这样说？诸比丘，在此，比丘的心倾向于、信乐于、安住于、解脱于戏论的止息。'诸比丘，此法是为不戏论、乐不戏论者，非为喜戏论、乐戏论者'，这就是为什么这样说。"
于是尊者阿那律在未来的雨安居也住在那支提国东竹林。那时，尊者阿那律独处远离，不放逸，热诚，专注而住，不久即——为了善男子正确地从在家出家而修梵行的最终目的——于现法中以自己的智慧证知、实现、成就而住。他了知："生已尽，梵行已立，所作已办，不受后有。"尊者阿那律成为阿罗汉之一。当尊者阿那律证得阿罗汉果时，他说出这些偈颂：
"世间无上师，了知我所思，
以意所成身，神变来亲近。
如我所思惟，更胜者开示，
乐离戏论佛，说示无戏论。
我知彼之法，乐住于教中，
三明皆证得，佛教已完成。"第十。
居士品第三。


Tassuddānaṃ –

Dve uggā dve ca hatthakā, mahānāmena jīvako;

Dve balā akkhaṇā vuttā, anuruddhena te dasāti.

其摄颂：
二优迦和二诃提迦，摩诃男与耆婆，
二力与非时说，阿那律共十经。


