Namo tassa bhagavato arahato sammāsambuddhassa

Aṅguttaranikāyo

Navakanipātapāḷi

1. Paṭhamapaṇṇāsakaṃ

1. Sambodhivaggo

1. Sambodhisuttaṃ

1. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi –

‘‘Sace, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ – ‘sambodhipakkhikānaṃ [sambodhapakkhikānaṃ (sī. syā. pī.)], āvuso, dhammānaṃ kā upanisā bhāvanāyā’ti, evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ kinti byākareyyāthā’’ti? ‘‘Bhagavaṃmūlakā no, bhante, dhammā…pe… bhagavato sutvā bhikkhū dhāressantī’’ti.

‘‘Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

‘‘Sace, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ – ‘sambodhipakkhikānaṃ, āvuso, dhammānaṃ kā upanisā bhāvanāyā’ti, evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha –

‘‘Idhāvuso, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko . Sambodhipakkhikānaṃ, āvuso, dhammānaṃ ayaṃ paṭhamā upanisā bhāvanāya.

‘‘Puna caparaṃ, āvuso, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Sambodhipakkhikānaṃ, āvuso, dhammānaṃ ayaṃ dutiyā upanisā bhāvanāya.

‘‘Puna caparaṃ, āvuso, bhikkhu yāyaṃ kathā abhisallekhikā cetovivaraṇasappāyā, seyyathidaṃ – appicchakathā santuṭṭhikathā pavivekakathā asaṃsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā, evarūpiyā kathāya nikāmalābhī hoti akicchalābhī akasiralābhī. Sambodhipakkhikānaṃ, āvuso, dhammānaṃ ayaṃ tatiyā upanisā bhāvanāya.

‘‘Puna caparaṃ, āvuso, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Sambodhipakkhikānaṃ, āvuso, dhammānaṃ ayaṃ catutthī upanisā bhāvanāya.

‘‘Puna caparaṃ, āvuso, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Sambodhipakkhikānaṃ, āvuso, dhammānaṃ ayaṃ pañcamī upanisā bhāvanāya’’.

‘‘Kalyāṇamittassetaṃ , bhikkhave, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa – sīlavā bhavissati, pātimokkhasaṃvarasaṃvuto viharissati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhissati sikkhāpadesu.

‘‘Kalyāṇamittassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa – yāyaṃ kathā abhisallekhikā cetovivaraṇasappāyā, seyyathidaṃ – appicchakathā santuṭṭhikathā pavivekakathā asaṃsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā, evarūpiyā kathāya nikāmalābhī bhavissati akicchalābhī akasiralābhī.

‘‘Kalyāṇamittassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa – āraddhavīriyo viharissati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.

‘‘Kalyāṇamittassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa – paññavā bhavissati udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.

‘‘Tena ca pana, bhikkhave, bhikkhunā imesu pañcasu dhammesu patiṭṭhāya cattāro dhammā uttari [uttariṃ (sī. syā. pī.)] bhāvetabbā – asubhā bhāvetabbā rāgassa pahānāya, mettā bhāvetabbā byāpādassa pahānāya, ānāpānassati [ānāpānasati (sī. pī.)] bhāvetabbā vitakkupacchedāya, aniccasaññā bhāvetabbā asmimānasamugghātāya. Aniccasaññino, bhikkhave, anattasaññā saṇṭhāti. Anattasaññī asmimānasamugghātaṃ pāpuṇāti diṭṭheva dhamme nibbāna’’nti . Paṭhamaṃ.

2. Nissayasuttaṃ



我来为您翻译这段巴利语经文为简体中文：
礼敬世尊、阿罗汉、正等正觉者
增支部
九集
1. 第一五十篇
1. 正觉品
1. 正觉经
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蒂）祇树给孤独园。在那里，世尊对比丘们说道：
"诸比丘，若其他外道游方者如此问：'朋友们，什么是修习趣向正觉诸法的基础？'诸比丘，你们被如此问到时，应当如何回答那些外道游方者呢？""世尊，我们的法以世尊为根本⋯⋯比丘们听闻世尊所说后当受持。"
"那么，诸比丘，谛听，善思作意；我将说法。""是的，世尊。"那些比丘应诺世尊。世尊如此说：
"诸比丘，若其他外道游方者如此问：'朋友们，什么是修习趣向正觉诸法的基础？'诸比丘，你们被如此问到时，应当如此回答那些外道游方者：
"朋友们，于此，比丘亲近善知识、善友、善伴。朋友们，这是修习趣向正觉诸法的第一基础。
"再者，朋友们，比丘持戒，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。朋友们，这是修习趣向正觉诸法的第二基础。
"再者，朋友们，比丘对于有助于开显心意的简约之谈，即：少欲之谈、知足之谈、远离之谈、不聚集之谈、发勤精进之谈、戒之谈、定之谈、慧之谈、解脱之谈、解脱知见之谈，能随意获得，不困难获得，不艰难获得。朋友们，这是修习趣向正觉诸法的第三基础。
"再者，朋友们，比丘为断除不善法、成就善法而住，精进勇猛，坚定勤勉，于善法不舍担负。朋友们，这是修习趣向正觉诸法的第四基础。
"再者，朋友们，比丘具慧，成就观察生灭的智慧，具足圣者的通达智，正趣向苦灭。朋友们，这是修习趣向正觉诸法的第五基础。"
"诸比丘，亲近善知识、善友、善伴的比丘，可期望：将成为持戒者，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，亲近善知识、善友、善伴的比丘，可期望：对于有助于开显心意的简约之谈，即：少欲之谈、知足之谈、远离之谈、不聚集之谈、发勤精进之谈、戒之谈、定之谈、慧之谈、解脱之谈、解脱知见之谈，将能随意获得，不困难获得，不艰难获得。
"诸比丘，亲近善知识、善友、善伴的比丘，可期望：为断除不善法、成就善法而住，将精进勇猛，坚定勤勉，于善法不舍担负。
"诸比丘，亲近善知识、善友、善伴的比丘，可期望：将具慧，成就观察生灭的智慧，具足圣者的通达智，正趣向苦灭。
"诸比丘，比丘安住于这五法已，更应修习四法：应修习不净以断除贪欲，应修习慈心以断除瞋恚，应修习入出息念以断除寻思，应修习无常想以根除我慢。诸比丘，于无常想者，无我想得以确立。无我想者，于现法中达到根除我慢，证得涅槃。"
第一经竟。
2. 依止经

2. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ…pe… ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘‘nissayasampanno nissayasampanno’ti, bhante, vuccati. Kittāvatā nu kho, bhante, bhikkhu nissayasampanno hotī’’ti? ‘‘Saddhaṃ ce, bhikkhu, bhikkhu nissāya akusalaṃ pajahati kusalaṃ bhāveti, pahīnamevassa taṃ akusalaṃ hoti. Hiriṃ ce, bhikkhu, bhikkhu nissāya…pe… ottappaṃ ce, bhikkhu, bhikkhu nissāya…pe… vīriyaṃ ce, bhikkhu, bhikkhu nissāya…pe… paññaṃ ce, bhikkhu, bhikkhu nissāya akusalaṃ pajahati kusalaṃ bhāveti, pahīnamevassa taṃ akusalaṃ hoti . Taṃ hissa bhikkhuno akusalaṃ pahīnaṃ hoti suppahīnaṃ, yaṃsa ariyāya paññāya disvā pahīnaṃ’’.

‘‘Tena ca pana, bhikkhu, bhikkhunā imesu pañcasu dhammesu patiṭṭhāya cattāro upanissāya vihātabbā. Katame cattāro? Idha, bhikkhu, bhikkhu saṅkhāyekaṃ paṭisevati, saṅkhāyekaṃ adhivāseti, saṅkhāyekaṃ parivajjeti, saṅkhāyekaṃ vinodeti. Evaṃ kho, bhikkhu, bhikkhu nissayasampanno hotī’’ti. Dutiyaṃ.

3. Meghiyasuttaṃ



2. 那时，有一位比丘来到世尊处。来到后⋯⋯坐在一旁。坐在一旁的那位比丘对世尊如此说："世尊，人们说'具足依止、具足依止'。世尊，比丘如何才是具足依止呢？"
"比丘，若比丘依止信心而断除不善、修习善法，那不善即被他断除。若比丘依止惭而⋯⋯若比丘依止愧而⋯⋯若比丘依止精进而⋯⋯若比丘依止智慧而断除不善、修习善法，那不善即被他断除。比丘，对于那位比丘，由圣智慧见而断除的不善，即是已善断除。
再者，比丘，比丘安住于这五法已，应依止四法而住。哪四法？于此，比丘，比丘审察后才受用某物，审察后才忍受某事，审察后才远离某事，审察后才驱除某事。比丘，如是比丘即具足依止。"
第二经竟。
3. 弥醯经

3. Ekaṃ samayaṃ bhagavā cālikāyaṃ viharati cālikāpabbate. Tena kho pana samayena āyasmā meghiyo bhagavato upaṭṭhāko hoti. Atha kho āyasmā meghiyo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho āyasmā meghiyo bhagavantaṃ etadavoca – ‘‘icchāmahaṃ, bhante, jantugāmaṃ [jatugāmaṃ (sī. aṭṭha., syā. aṭṭha.), jattugāmaṃ (ka. aṭṭhakathāyampi pāṭhantaraṃ)] piṇḍāya pavisitu’’nti. ‘‘Yassa dāni tvaṃ, meghiya, kālaṃ maññasī’’ti.

Atha kho āyasmā meghiyo pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya jantugāmaṃ piṇḍāya pāvisi. Jantugāme piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena kimikāḷāya nadiyā tīraṃ tenupasaṅkami. Addasā kho āyasmā meghiyo kimikāḷāya nadiyā tīre jaṅghāvihāraṃ [jaṅghavihāraṃ (syā. ka.)] anucaṅkamamāno anuvicaramāno ambavanaṃ pāsādikaṃ ramaṇīyaṃ. Disvānassa etadahosi – ‘‘pāsādikaṃ vatidaṃ ambavanaṃ ramaṇīyaṃ, alaṃ vatidaṃ kulaputtassa padhānatthikassa padhānāya. Sace maṃ bhagavā anujāneyya, āgaccheyyāhaṃ imaṃ ambavanaṃ padhānāyā’’ti.

Atha kho āyasmā meghiyo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā meghiyo bhagavantaṃ etadavoca – ‘‘idhāhaṃ, bhante, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya jantugāmaṃ piṇḍāya pāvisiṃ. Jantugāme piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena kimikāḷāya nadiyā tīraṃ tenupasaṅkamiṃ. Addasaṃ kho ahaṃ, bhante, kimikāḷāya nadiyā tīre jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno ambavanaṃ pāsādikaṃ ramaṇīyaṃ. Disvāna me etadahosi – ‘pāsādikaṃ vatidaṃ ambavanaṃ ramaṇīyaṃ. Alaṃ vatidaṃ kulaputtassa padhānatthikassa padhānāya. Sace maṃ bhagavā anujāneyya, āgaccheyyāhaṃ imaṃ ambavanaṃ padhānāyā’ti. Sace maṃ bhagavā anujāneyya, gaccheyyāhaṃ taṃ ambavanaṃ padhānāyā’’ti. ‘‘Āgamehi tāva, meghiya ! Ekakamhi [ekakamhā (sī. pī.)] tāva [vata (ka.)] yāva aññopi koci bhikkhu āgacchatī’’ti [dissatūti (sabbattha, ṭīkāyampi pāṭhantaraṃ), āgacchatūti, dissatīti (ṭīkāyaṃ pāṭhantarāni)].

Dutiyampi kho āyasmā meghiyo bhagavantaṃ etadavoca – ‘‘bhagavato, bhante, natthi kiñci uttari karaṇīyaṃ, natthi katassa paṭicayo. Mayhaṃ kho pana, bhante, atthi uttari karaṇīyaṃ, atthi katassa paṭicayo. Sace maṃ bhagavā anujāneyya, gaccheyyāhaṃ taṃ ambavanaṃ padhānāyā’’ti. ‘‘Āgamehi tāva, meghiya, ekakamhi tāva yāva aññopi koci bhikkhu āgacchatī’’ti.

Tatiyampi kho āyasmā meghiyo bhagavantaṃ etadavoca – ‘‘bhagavato, bhante, natthi kiñci uttari karaṇīyaṃ, natthi katassa paṭicayo. Mayhaṃ kho pana, bhante, atthi uttari karaṇīyaṃ, atthi katassa paṭicayo. Sace maṃ bhagavā anujāneyya, gaccheyyāhaṃ taṃ ambavanaṃ padhānāyā’’ti. ‘‘Padhānanti kho, meghiya, vadamānaṃ kinti vadeyyāma! Yassa dāni tvaṃ, meghiya, kālaṃ maññasī’’ti.

Atha kho āyasmā meghiyo uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena taṃ ambavanaṃ tenupasaṅkami; upasaṅkamitvā taṃ ambavanaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi. Atha kho āyasmato meghiyassa tasmiṃ ambavane viharantassa yebhuyyena tayo pāpakā akusalā vitakkā samudācaranti, seyyathidaṃ – kāmavitakko, byāpādavitakko, vihiṃsāvitakko. Atha kho āyasmato meghiyassa etadahosi – ‘‘acchariyaṃ vata bho, abbhutaṃ vata bho! Saddhāya ca vatamhā agārasmā anagāriyaṃ pabbajitā; atha ca panimehi tīhi pāpakehi akusalehi vitakkehi anvāsattā – kāmavitakkena, byāpādavitakkena, vihiṃsāvitakkenā’’ti.


3. 一时，世尊住在遮利迦（地名）的遮利迦山上。当时，尊者弥醯是世尊的侍者。那时，尊者弥醯来到世尊处。来到后，礼敬世尊，站在一旁。站在一旁的尊者弥醯对世尊如此说："世尊，我想要入闍都村乞食。""弥醯，你认为现在是时候就去吧。"
然后尊者弥醯在上午时分，着衣持钵，入闍都村乞食。在闍都村乞食后，食毕返回，来到基米迦罗河岸。尊者弥醯在基米迦罗河岸经行散步时，看见一处芒果园，庄严悦意。见已，他想："这芒果园真是庄严悦意，确实适合求道的善男子精进用功。如果世尊允许，我要来这芒果园精进用功。"
然后尊者弥醯来到世尊处。来到后，礼敬世尊，坐在一旁。坐在一旁的尊者弥醯对世尊如此说："世尊，我在上午时分，着衣持钵，入闍都村乞食。在闍都村乞食后，食毕返回，来到基米迦罗河岸。世尊，我在基米迦罗河岸经行散步时，看见一处芒果园，庄严悦意。见已，我想：'这芒果园真是庄严悦意，确实适合求道的善男子精进用功。如果世尊允许，我要来这芒果园精进用功。'如果世尊允许，我想去那芒果园精进用功。""弥醯，且等一等！我现在独自一人，要等到有其他比丘来。"
尊者弥醯第二次对世尊如此说："世尊，您已无更多应做之事，无需重复已做之事。但是，世尊，我还有更多应做之事，还有已做需要重复之事。如果世尊允许，我想去那芒果园精进用功。""弥醯，且等一等！我现在独自一人，要等到有其他比丘来。"
尊者弥醯第三次对世尊如此说："世尊，您已无更多应做之事，无需重复已做之事。但是，世尊，我还有更多应做之事，还有已做需要重复之事。如果世尊允许，我想去那芒果园精进用功。""弥醯，你说要精进用功，我还能说什么呢？你认为现在是时候就去吧。"
然后尊者弥醯从座位起身，礼敬世尊，右绕后往那芒果园去。到达后，进入芒果园，在某棵树下坐下来度过午后。当尊者弥醯住在那芒果园时，大多生起三种恶不善寻，即：欲寻、瞋恚寻、伤害寻。于是尊者弥醯想："实在稀有！实在未曾有！我们是以信心从在家出家为无家者，然而却被这三种恶不善寻所缠绕——欲寻、瞋恚寻、伤害寻。"


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

‘‘Idha mayhaṃ, bhante, tasmiṃ ambavane viharantassa yebhuyyena tayo pāpakā akusalā vitakkā samudācaranti, seyyathidaṃ – kāmavitakko, byāpādavitakko, vihiṃsāvitakko. Tassa mayhaṃ, bhante, etadahosi – ‘acchariyaṃ vata bho, abbhutaṃ vata bho! Saddhāya ca vatamhā agārasmā anagāriyaṃ pabbajitā; atha ca panimehi tīhi pāpakehi akusalehi vitakkehi anvāsattā – kāmavitakkena, byāpādavitakkena, vihiṃsāvitakkenāti’’’.

‘‘Aparipakkāya, meghiya, cetovimuttiyā pañca dhammā paripakkāya saṃvattanti. Katame pañca? Idha, meghiya, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko. Aparipakkāya, meghiya, cetovimuttiyā ayaṃ paṭhamo dhammo paripakkāya saṃvattati.

‘‘Puna caparaṃ, meghiya, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Aparipakkāya, meghiya, cetovimuttiyā ayaṃ dutiyo dhammo paripakkāya saṃvattati.

‘‘Puna caparaṃ, meghiya, yāyaṃ kathā abhisallekhikā cetovivaraṇasappāyā, seyyathidaṃ – appicchakathā santuṭṭhikathā pavivekakathā asaṃsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā, evarūpiyā kathāya nikāmalābhī hoti akicchalābhī akasiralābhī. Aparipakkāya, meghiya, cetovimuttiyā ayaṃ tatiyo dhammo paripakkāya saṃvattati.

‘‘Puna caparaṃ, meghiya, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Aparipakkāya, meghiya, cetovimuttiyā ayaṃ catuttho dhammo paripakkāya saṃvattati.

‘‘Puna caparaṃ, meghiya, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Aparipakkāya, meghiya, cetovimuttiyā ayaṃ pañcamo dhammo paripakkāya saṃvattati.

‘‘Kalyāṇamittassetaṃ , meghiya, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa – ‘sīlavā bhavissati…pe. … samādāya sikkhissati sikkhāpadesu’’’.

‘‘Kalyāṇamittassetaṃ, meghiya, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa – ‘yāyaṃ kathā abhisallekhikā cetovivaraṇasappāyā, seyyathidaṃ – appicchakathā…pe… vimuttiñāṇadassanakathā, evarūpiyā kathāya nikāmalābhī bhavissati akicchalābhī akasiralābhī’’’.

‘‘Kalyāṇamittassetaṃ, meghiya, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa – ‘āraddhavīriyo viharissati…pe… anikkhittadhuro kusalesu dhammesu’’’.

‘‘Kalyāṇamittassetaṃ , meghiya, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa – ‘paññavā bhavissati…pe… sammādukkhakkhayagāminiyā’’’.

‘‘Tena ca pana, meghiya, bhikkhunā imesu pañcasu dhammesu patiṭṭhāya cattāro dhammā uttari bhāvetabbā – asubhā bhāvetabbā rāgassa pahānāya, mettā bhāvetabbā byāpādassa pahānāya, ānāpānassati bhāvetabbā vitakkupacchedāya, aniccasaññā bhāvetabbā asmimānasamugghātāya. Aniccasaññino, meghiya, anattasaññā saṇṭhāti. Anattasaññī asmimānasamugghātaṃ pāpuṇāti diṭṭheva dhamme nibbāna’’nti. Tatiyaṃ.

4. Nandakasuttaṃ



然后尊者弥醯来到世尊处。来到后，礼敬世尊，坐在一旁。坐在一旁的尊者弥醯对世尊如此说：
"世尊，当我住在那芒果园时，大多生起三种恶不善寻，即：欲寻、瞋恚寻、伤害寻。世尊，我想：'实在稀有！实在未曾有！我们是以信心从在家出家为无家者，然而却被这三种恶不善寻所缠绕——欲寻、瞋恚寻、伤害寻。'"
"弥醯，对于未成熟的心解脱，有五法能令其成熟。哪五法？在此，弥醯，比丘亲近善知识、善友、善伴。弥醯，这是令未成熟的心解脱成熟的第一法。
再者，弥醯，比丘持戒，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。弥醯，这是令未成熟的心解脱成熟的第二法。
再者，弥醯，对于有助于开显心意的简约之谈，即：少欲之谈、知足之谈、远离之谈、不聚集之谈、发勤精进之谈、戒之谈、定之谈、慧之谈、解脱之谈、解脱知见之谈，能随意获得，不困难获得，不艰难获得。弥醯，这是令未成熟的心解脱成熟的第三法。
再者，弥醯，比丘为断除不善法、成就善法而住，精进勇猛，坚定勤勉，于善法不舍担负。弥醯，这是令未成熟的心解脱成熟的第四法。
再者，弥醯，比丘具慧，成就观察生灭的智慧，具足圣者的通达智，正趣向苦灭。弥醯，这是令未成熟的心解脱成熟的第五法。
弥醯，亲近善知识、善友、善伴的比丘，可期望：'将成为持戒者⋯⋯受持学习诸学处。'
弥醯，亲近善知识、善友、善伴的比丘，可期望：'对于有助于开显心意的简约之谈，即：少欲之谈⋯⋯解脱知见之谈，将能随意获得，不困难获得，不艰难获得。'
弥醯，亲近善知识、善友、善伴的比丘，可期望：'将精进勇猛⋯⋯于善法不舍担负。'
弥醯，亲近善知识、善友、善伴的比丘，可期望：'将具慧⋯⋯正趣向苦灭。'
再者，弥醯，比丘安住于这五法已，更应修习四法：应修习不净以断除贪欲，应修习慈心以断除瞋恚，应修习入出息念以断除寻思，应修习无常想以根除我慢。弥醯，于无常想者，无我想得以确立。无我想者，于现法中达到根除我慢，证得涅槃。"
第三经竟。
4. 难陀迦经

4. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā nandako upaṭṭhānasālāyaṃ bhikkhū dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yenupaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā bahidvārakoṭṭhake aṭṭhāsi kathāpariyosānaṃ āgamayamāno. Atha kho bhagavā kathāpariyosānaṃ viditvā ukkāsetvā aggaḷaṃ ākoṭesi. Vivariṃsu kho te bhikkhū bhagavato dvāraṃ.

Atha kho bhagavā upaṭṭhānasālaṃ pavisitvā paññattāsane nisīdi. Nisajja kho bhagavā āyasmantaṃ nandakaṃ etadavoca – ‘‘dīgho kho tyāyaṃ, nandaka, dhammapariyāyo bhikkhūnaṃ paṭibhāsi. Api me piṭṭhi āgilāyati bahidvārakoṭṭhake ṭhitassa kathāpariyosānaṃ āgamayamānassā’’ti.

Evaṃ vutte āyasmā nandako sārajjamānarūpo bhagavantaṃ etadavoca – ‘‘na kho pana mayaṃ, bhante, jānāma ‘bhagavā bahidvārakoṭṭhake ṭhito’ti. Sace hi mayaṃ, bhante, jāneyyāma ‘bhagavā bahidvārakoṭṭhake ṭhito’ti, ettakampi ( ) [(dhammaṃ) katthaci] no nappaṭibhāseyyā’’ti.

Atha kho bhagavā āyasmantaṃ nandakaṃ sārajjamānarūpaṃ viditvā āyasmantaṃ nandakaṃ etadavoca – ‘‘sādhu, sādhu, nandaka! Etaṃ kho, nandaka, tumhākaṃ patirūpaṃ kulaputtānaṃ saddhāya agārasmā anagāriyaṃ pabbajitānaṃ, yaṃ tumhe dhammiyā kathāya sannisīdeyyātha. Sannipatitānaṃ vo, nandaka, dvayaṃ karaṇīyaṃ – dhammī vā kathā ariyo vā tuṇhībhāvo. [a. ni. 8.71; 

4. 一时，世尊住在舍卫城（现今印度北方邦斯拉瓦斯蒂）祇树给孤独园。当时，尊者难陀迦在集会堂中以法语开示、劝导、激励、令欢喜诸比丘。那时，世尊在傍晚时分从独坐起来，往集会堂去。到达后，站在门外等待谈话结束。然后世尊知道谈话已结束，就咳嗽声并敲门。那些比丘为世尊开门。
然后世尊进入集会堂，坐在准备好的座位上。坐下后，世尊对尊者难陀迦如此说："难陀迦，你对比丘们的这番法义开示很长。我站在门外等待谈话结束，连背都酸痛了。"
当这样说时，尊者难陀迦显得惶恐，对世尊如此说："世尊，我们不知道'世尊站在门外'。世尊，如果我们知道'世尊站在门外'，就连这么多的法也不会开示。"
然后世尊见到尊者难陀迦显得惶恐，就对尊者难陀迦如此说："善哉，善哉，难陀迦！这确实适合你们这些以信心从在家出家为无家者的善男子，你们聚集一处谈论法义。难陀迦，当你们聚会时，应当做两件事：或是讨论法义，或是保持圣默然。

9.1] Saddho ca, nandaka, bhikkhu hoti, no ca sīlavā. Evaṃ so tenaṅgena aparipūro hoti. Tena taṃ aṅgaṃ paripūretabbaṃ – ‘kintāhaṃ saddho ca assaṃ sīlavā cā’ti. Yato ca kho, nandaka, bhikkhu saddho ca hoti sīlavā ca, evaṃ so tenaṅgena paripūro hoti.

‘‘Saddho ca, nandaka, bhikkhu hoti sīlavā ca, no ca lābhī ajjhattaṃ cetosamādhissa. Evaṃ so tenaṅgena aparipūro hoti. Tena taṃ aṅgaṃ paripūretabbaṃ – ‘kintāhaṃ saddho ca assaṃ sīlavā ca lābhī ca ajjhattaṃ cetosamādhissā’ti. Yato ca kho, nandaka, bhikkhu saddho ca hoti sīlavā ca lābhī ca ajjhattaṃ cetosamādhissa, evaṃ so tenaṅgena paripūro hoti.

‘‘Saddho ca, nandaka, bhikkhu hoti sīlavā ca lābhī ca ajjhattaṃ cetosamādhissa, na lābhī adhipaññādhammavipassanāya. Evaṃ so tenaṅgena aparipūro hoti. Seyyathāpi, nandaka, pāṇako catuppādako assa. Tassa eko pādo omako lāmako. Evaṃ so tenaṅgena aparipūro assa. Evamevaṃ kho, nandaka, bhikkhu saddho ca hoti sīlavā ca lābhī ca ajjhattaṃ cetosamādhissa, na lābhī adhipaññādhammavipassanāya. Evaṃ so tenaṅgena aparipūro hoti. Tena taṃ aṅgaṃ paripūretabbaṃ – ‘kintāhaṃ saddho ca assaṃ sīlavā ca lābhī ca ajjhattaṃ cetosamādhissa lābhī ca adhipaññādhammavipassanāyā’’’ti.

‘‘Yato ca kho, nandaka, bhikkhu saddho ca hoti sīlavā ca lābhī ca ajjhattaṃ cetosamādhissa lābhī ca adhipaññādhammavipassanāya, evaṃ so tenaṅgena paripūro hotī’’ti. Idamavoca bhagavā. Idaṃ vatvāna sugato uṭṭhāyāsanā vihāraṃ pāvisi.

Atha kho āyasmā nandako acirapakkantassa bhagavato bhikkhū āmantesi – ‘‘idāni, āvuso, bhagavā catūhi padehi kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsetvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘saddho ca, nandaka, bhikkhu hoti, no ca sīlavā. Evaṃ so tenaṅgena aparipūro hoti. Tena taṃ aṅgaṃ paripūretabbaṃ – kintāhaṃ saddho ca assaṃ sīlavā cā’ti. Yato ca kho nandaka bhikkhu saddho ca hoti sīlavā ca, evaṃ so tenaṅgena paripūro hoti. Saddho ca nandaka bhikkhu hoti sīlavā ca, no ca lābhī ajjhattaṃ cetosamādhissa…pe… lābhī ca ajjhattaṃ cetosamādhissa, na lābhī adhipaññādhammavipassanāya, evaṃ so tenaṅgena aparipūro hoti. Seyyathāpi nandaka pāṇako catuppādako assa, tassa eko pādo omako lāmako, evaṃ so tenaṅgena aparipūro assa. Evamevaṃ kho, nandaka, bhikkhu saddho ca hoti sīlavā ca, lābhī ca ajjhattaṃ cetosamādhissa, na lābhī adhipaññādhammavipassanāya, evaṃ so tenaṅgena aparipūro hoti, tena taṃ aṅgaṃ paripūretabbaṃ ‘kintāhaṃ saddho ca assaṃ sīlavā ca, lābhī ca ajjhattaṃ cetosamādhissa, lābhī ca adhipaññādhammavipassanāyā’ti. Yato ca kho, nandaka, bhikkhu saddho ca hoti sīlavā ca lābhī ca ajjhattaṃ cetosamādhissa lābhī ca adhipaññādhammavipassanāya, evaṃ so tenaṅgena paripūro hotī’’ti.

‘‘Pañcime, āvuso, ānisaṃsā kālena dhammassavane kālena dhammasākacchāya. Katame pañca? Idhāvuso, bhikkhu bhikkhūnaṃ dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Yathā yathā, āvuso, bhikkhu bhikkhūnaṃ dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti , tathā tathā so satthu piyo ca hoti manāpo ca garu ca bhāvanīyo ca. Ayaṃ, āvuso, paṭhamo ānisaṃso kālena dhammassavane kālena dhammasākacchāya.

‘‘Puna caparaṃ, āvuso, bhikkhu bhikkhūnaṃ dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Yathā yathā, āvuso, bhikkhu bhikkhūnaṃ dhammaṃ deseti ādikalyāṇaṃ…pe… brahmacariyaṃ pakāseti, tathā tathā so tasmiṃ dhamme atthappaṭisaṃvedī ca hoti dhammappaṭisaṃvedī ca. Ayaṃ, āvuso, dutiyo ānisaṃso kālena dhammassavane kālena dhammasākacchāya.


难陀迦，比丘若有信心但不持戒，则他在那一分上不圆满。他应当圆满那一分：'我如何能既有信心又持戒呢？'难陀迦，当比丘既有信心又持戒时，他在那一分上即为圆满。
难陀迦，比丘若有信心且持戒，但不能获得内心的定力，则他在那一分上不圆满。他应当圆满那一分：'我如何能既有信心又持戒，且能获得内心的定力呢？'难陀迦，当比丘既有信心又持戒，且能获得内心的定力时，他在那一分上即为圆满。
难陀迦，比丘若有信心且持戒，能获得内心的定力，但不能获得增上慧法观，则他在那一分上不圆满。难陀迦，就如一只四足动物，若它的一只脚短小不健全，则它在那一分上不圆满。同样地，难陀迦，比丘若有信心且持戒，能获得内心的定力，但不能获得增上慧法观，则他在那一分上不圆满。他应当圆满那一分：'我如何能既有信心又持戒，既能获得内心的定力，又能获得增上慧法观呢？'"
"难陀迦，当比丘既有信心又持戒，既能获得内心的定力，又能获得增上慧法观时，他在那一分上即为圆满。"世尊说了这些。说完后，善逝从座位起身，进入精舍。
然后尊者难陀迦在世尊离去不久后对诸比丘说："朋友们，世尊刚才以四项开示了完全圆满清净的梵行后，就从座位起身进入精舍——'难陀迦，比丘若有信心但不持戒，则他在那一分上不圆满。他应当圆满那一分：我如何能既有信心又持戒呢？'当比丘既有信心又持戒时，他在那一分上即为圆满。难陀迦，比丘若有信心且持戒，但不能获得内心的定力⋯⋯能获得内心的定力，但不能获得增上慧法观，则他在那一分上不圆满。就如难陀迦，一只四足动物，若它的一只脚短小不健全，则它在那一分上不圆满。同样地，难陀迦，比丘若有信心且持戒，能获得内心的定力，但不能获得增上慧法观，则他在那一分上不圆满。他应当圆满那一分：'我如何能既有信心又持戒，既能获得内心的定力，又能获得增上慧法观呢？'当比丘既有信心又持戒，既能获得内心的定力，又能获得增上慧法观时，他在那一分上即为圆满。"
"朋友们，适时听闻法义、适时讨论法义有五种利益。是哪五种？在此，朋友们，比丘为诸比丘说法，初善、中善、后善，有义有文，开示完全圆满清净的梵行。朋友们，比丘如是为诸比丘说法，初善、中善、后善，有义有文，开示完全圆满清净的梵行，则他对导师就越发可爱、可意、可敬、可尊重。朋友们，这是适时听闻法义、适时讨论法义的第一种利益。
再者，朋友们，比丘为诸比丘说法，初善、中善、后善，有义有文，开示完全圆满清净的梵行。朋友们，比丘如是为诸比丘说法，初善⋯⋯开示⋯⋯梵行，则他对所说之法的义理和法义就越发能体会。朋友们，这是适时听闻法义、适时讨论法义的第二种利益。


‘‘Puna caparaṃ, āvuso, bhikkhu bhikkhūnaṃ dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Yathā yathā, āvuso, bhikkhu bhikkhūnaṃ dhammaṃ deseti ādikalyāṇaṃ…pe… brahmacariyaṃ pakāseti, tathā tathā so tasmiṃ dhamme gambhīraṃ atthapadaṃ paññāya ativijjha passati. Ayaṃ, āvuso, tatiyo ānisaṃso kālena dhammassavane kālena dhammasākacchāya.

‘‘Puna caparaṃ, āvuso, bhikkhu bhikkhūnaṃ dhammaṃ deseti ādikalyāṇaṃ…pe… brahmacariyaṃ pakāseti. Yathā yathā, āvuso, bhikkhu bhikkhūnaṃ dhammaṃ deseti ādikalyāṇaṃ…pe… brahmacariyaṃ pakāseti, tathā tathā naṃ sabrahmacārī uttari sambhāventi – ‘addhā ayamāyasmā patto vā pajjati vā’. Ayaṃ, āvuso, catuttho ānisaṃso kālena dhammassavane kālena dhammasākacchāya.

‘‘Puna caparaṃ, āvuso, bhikkhu bhikkhūnaṃ dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Yathā yathā, āvuso, bhikkhu bhikkhūnaṃ dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ , kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti, tattha ye kho bhikkhū sekhā appattamānasā anuttaraṃ yogakkhemaṃ patthayamānā viharanti, te taṃ dhammaṃ sutvā vīriyaṃ ārabhanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Ye pana tattha bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññāvimuttā, te taṃ dhammaṃ sutvā diṭṭhadhammasukhavihāraṃyeva anuyuttā viharanti. Ayaṃ, āvuso, pañcamo ānisaṃso kālena dhammassavane kālena dhammasākacchāya. Ime kho, āvuso, pañca ānisaṃsā kālena dhammassavane kālena dhammasākacchāyā’’ti. Catutthaṃ.

5. Balasuttaṃ



再者，朋友们，比丘为诸比丘说法，初善、中善、后善，有义有文，开示完全圆满清净的梵行。朋友们，比丘如是为诸比丘说法，初善⋯⋯开示⋯⋯梵行，则他能以智慧通达并看清那法中深奥的义理。朋友们，这是适时听闻法义、适时讨论法义的第三种利益。
再者，朋友们，比丘为诸比丘说法，初善⋯⋯开示⋯⋯梵行。朋友们，比丘如是为诸比丘说法，初善⋯⋯开示⋯⋯梵行，则他的同梵行者会更加尊重他：'这位尊者确实已证得或正趋向证得。'朋友们，这是适时听闻法义、适时讨论法义的第四种利益。
再者，朋友们，比丘为诸比丘说法，初善、中善、后善，有义有文，开示完全圆满清净的梵行。朋友们，比丘如是为诸比丘说法，初善、中善、后善，有义有文，开示完全圆满清净的梵行，其中那些尚在学地、未达目标、希求无上安稳的比丘们，听闻该法后，为了证得未证得、获得未获得、实现未实现而发起精进。而其中那些已是阿罗汉、漏尽、梵行已立、所作已办、已卸重担、已得自利、诸有结已尽、正智解脱的比丘们，听闻该法后，则只是安住于现法乐住。朋友们，这是适时听闻法义、适时讨论法义的第五种利益。朋友们，这就是适时听闻法义、适时讨论法义的五种利益。"
第四经竟。
5. 力

5. ‘‘Cattārimāni, bhikkhave, balāni. Katamāni cattāri? Paññābalaṃ, vīriyabalaṃ, anavajjabalaṃ, saṅgāhabalaṃ. Katamañca, bhikkhave, paññābalaṃ? Ye dhammā kusalā kusalasaṅkhātā ye dhammā akusalā akusalasaṅkhātā ye dhammā sāvajjā sāvajjasaṅkhātā ye dhammā anavajjā anavajjasaṅkhātā ye dhammā kaṇhā kaṇhasaṅkhātā ye dhammā sukkā sukkasaṅkhātā ye dhammā sevitabbā sevitabbasaṅkhātā ye dhammā asevitabbā asevitabbasaṅkhātā ye dhammā nālamariyā nālamariyasaṅkhātā ye dhammā alamariyā alamariyasaṅkhātā, tyāssa dhammā paññāya vodiṭṭhā honti vocaritā. Idaṃ vuccati, bhikkhave, paññābalaṃ.

‘‘Katamañca , bhikkhave, vīriyabalaṃ? Ye dhammā akusalā akusalasaṅkhātā ye dhammā sāvajjā sāvajjasaṅkhātā ye dhammā kaṇhā kaṇhasaṅkhātā ye dhammā asevitabbā asevitabbasaṅkhātā ye dhammā nālamariyā nālamariyasaṅkhātā, tesaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Ye dhammā kusalā kusalasaṅkhātā ye dhammā anavajjā anavajjasaṅkhātā ye dhammā sukkā sukkasaṅkhātā ye dhammā sevitabbā sevitabbasaṅkhātā ye dhammā alamariyā alamariyasaṅkhātā, tesaṃ dhammānaṃ paṭilābhāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Idaṃ vuccati, bhikkhave, vīriyabalaṃ.

‘‘Katamañca, bhikkhave, anavajjabalaṃ? Idha, bhikkhave, ariyasāvako anavajjena kāyakammena samannāgato hoti, anavajjena vacīkammena samannāgato hoti, anavajjena manokammena samannāgato hoti. Idaṃ vuccati, bhikkhave, anavajjabalaṃ.

‘‘Katamañca , bhikkhave, saṅgāhabalaṃ? Cattārimāni, bhikkhave, saṅgahavatthūni – dānaṃ, peyyavajjaṃ, atthacariyā, samānattatā. Etadaggaṃ, bhikkhave, dānānaṃ yadidaṃ dhammadānaṃ. Etadaggaṃ, bhikkhave, peyyavajjānaṃ yadidaṃ atthikassa ohitasotassa punappunaṃ dhammaṃ deseti. Etadaggaṃ, bhikkhave, atthacariyānaṃ yadidaṃ assaddhaṃ saddhāsampadāya samādapeti niveseti patiṭṭhāpeti, dussīlaṃ sīlasampadāya… pe… macchariṃ cāgasampadāya…pe… duppaññaṃ paññāsampadāya samādapeti niveseti patiṭṭhāpeti. Etadaggaṃ, bhikkhave, samānattatānaṃ yadidaṃ sotāpanno sotāpannassa samānatto, sakadāgāmī sakadāgāmissa samānatto, anāgāmī anāgāmissa samānatto, arahā arahato samānatto. Idaṃ vuccati, bhikkhave, saṅgāhabalaṃ. Imāni kho, bhikkhave, cattāri balāni.

‘‘Imehi kho, bhikkhave, catūhi balehi samannāgato ariyasāvako pañca bhayāni samatikkanto hoti. Katamāni pañca? Ājīvikabhayaṃ, asilokabhayaṃ, parisasārajjabhayaṃ, maraṇabhayaṃ , duggatibhayaṃ. Sa kho so, bhikkhave, ariyasāvako iti paṭisañcikkhati – ‘nāhaṃ ājīvikabhayassa bhāyāmi. Kissāhaṃ ājīvikabhayassa bhāyissāmi? Atthi me cattāri balāni – paññābalaṃ, vīriyabalaṃ, anavajjabalaṃ, saṅgāhabalaṃ. Duppañño kho ājīvikabhayassa bhāyeyya. Kusīto ājīvikabhayassa bhāyeyya. Sāvajjakāyakammantavacīkammantamanokammanto ājīvikabhayassa bhāyeyya. Asaṅgāhako ājīvikabhayassa bhāyeyya. Nāhaṃ asilokabhayassa bhāyāmi…pe… nāhaṃ parisasārajjabhayassa bhāyāmi…pe… nāhaṃ maraṇabhayassa bhāyāmi…pe… nāhaṃ duggatibhayassa bhāyāmi. Kissāhaṃ duggatibhayassa bhāyissāmi? Atthi me cattāri balāni – paññābalaṃ, vīriyabalaṃ, anavajjabalaṃ, saṅgāhabalaṃ. Duppañño kho duggatibhayassa bhāyeyya. Kusīto duggatibhayassa bhāyeyya. Sāvajjakāyakammantavacīkammantamanokammanto duggatibhayassa bhāyeyya. Asaṅgāhako duggatibhayassa bhāyeyya. Imehi kho, bhikkhave, catūhi balehi samannāgato ariyasāvako imāni pañca bhayāni samatikkanto hotī’’ti. Pañcamaṃ.

6. Sevanāsuttaṃ



5. "诸比丘，有四种力。哪四种？智慧力、精进力、无过失力、摄受力。诸比丘，什么是智慧力？凡是善法被称为善，凡是不善法被称为不善，凡是有过失法被称为有过失，凡是无过失法被称为无过失，凡是黑法被称为黑，凡是白法被称为白，凡是应亲近法被称为应亲近，凡是不应亲近法被称为不应亲近，凡是不值得圣者法被称为不值得圣者，凡是值得圣者法被称为值得圣者，这些法为他以智慧所辨别、所探究。诸比丘，这被称为智慧力。
诸比丘，什么是精进力？凡是不善法被称为不善，凡是有过失法被称为有过失，凡是黑法被称为黑，凡是不应亲近法被称为不应亲近，凡是不值得圣者法被称为不值得圣者，为了断除这些法而生起意愿、努力、发起精进、策励心、精勤。凡是善法被称为善，凡是无过失法被称为无过失，凡是白法被称为白，凡是应亲近法被称为应亲近，凡是值得圣者法被称为值得圣者，为了获得这些法而生起意愿、努力、发起精进、策励心、精勤。诸比丘，这被称为精进力。
诸比丘，什么是无过失力？在此，诸比丘，圣弟子具足无过失的身业，具足无过失的语业，具足无过失的意业。诸比丘，这被称为无过失力。
诸比丘，什么是摄受力？诸比丘，有四种摄受事：布施、爱语、利行、同事。诸比丘，布施中最上者即是法施。诸比丘，爱语中最上者即是对渴求者、倾耳听者一再说法。诸比丘，利行中最上者即是劝导无信者、引导其确立于信具足，劝导不持戒者⋯⋯确立于戒具足，劝导悭吝者⋯⋯确立于舍具足，劝导无智慧者⋯⋯确立于慧具足。诸比丘，同事中最上者即是预流者与预流者同事，一来者与一来者同事，不还者与不还者同事，阿罗汉与阿罗汉同事。诸比丘，这被称为摄受力。诸比丘，这就是四种力。
诸比丘，具足这四力的圣弟子超越了五种怖畏。哪五种？活命怖畏、恶名怖畏、众中怯场怖畏、死亡怖畏、恶趣怖畏。诸比丘，那位圣弟子如是思维：'我不怕活命怖畏。我为何要怕活命怖畏？我具有四力：智慧力、精进力、无过失力、摄受力。无智者才会怕活命怖畏，懈怠者才会怕活命怖畏，有过失身业语业意业者才会怕活命怖畏，不摄受者才会怕活命怖畏。我不怕恶名怖畏⋯⋯我不怕众中怯场怖畏⋯⋯我不怕死亡怖畏⋯⋯我不怕恶趣怖畏。我为何要怕恶趣怖畏？我具有四力：智慧力、精进力、无过失力、摄受力。无智者才会怕恶趣怖畏，懈怠者才会怕恶趣怖畏，有过失身业语业意业者才会怕恶趣怖畏，不摄受者才会怕恶趣怖畏。'诸比丘，具足这四力的圣弟子超越了这五种怖畏。"
第五经竟。
6. 亲近经

6. Tatra kho āyasmā sāriputto bhikkhū āmantesi…pe… āyasmā sāriputto etadavoca –

‘‘Puggalopi , āvuso, duvidhena veditabbo – sevitabbopi asevitabbopi. Cīvarampi, āvuso, duvidhena veditabbaṃ – sevitabbampi asevitabbampi. Piṇḍapātopi, āvuso, duvidhena veditabbo – sevitabbopi asevitabbopi. Senāsanampi, āvuso, duvidhena veditabbaṃ – sevitabbampi asevitabbampi. Gāmanigamopi, āvuso, duvidhena veditabbo – sevitabbopi asevitabbopi. Janapadapadesopi āvuso, duvidhena veditabbo – sevitabbopi asevitabbopi.

‘‘‘Puggalopi, āvuso, duvidhena veditabbo – sevitabbopi asevitabbopī’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Tattha yaṃ jaññā puggalaṃ – ‘imaṃ kho me puggalaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti; ye ca kho me pabbajitena jīvitaparikkhārā samudānetabbā cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārā te ca kasirena samudāgacchanti; yassa camhi atthāya agārasmā anagāriyaṃ pabbajito so ca me sāmaññattho na bhāvanāpāripūriṃ gacchatī’ti, tenāvuso, puggalena so puggalo rattibhāgaṃ vā divasabhāgaṃ vā saṅkhāpi anāpucchā pakkamitabbaṃ nānubandhitabbo.

‘‘Tattha yaṃ jaññā puggalaṃ – ‘imaṃ kho me puggalaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti; ye ca kho me pabbajitena jīvitaparikkhārā samudānetabbā cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārā te ca appakasirena samudāgacchanti; yassa camhi atthāya agārasmā anagāriyaṃ pabbajito so ca me sāmaññattho na bhāvanāpāripūriṃ gacchatī’ti, tenāvuso, puggalena so puggalo saṅkhāpi anāpucchā pakkamitabbaṃ nānubandhitabbo.

‘‘Tattha yaṃ jaññā puggalaṃ – ‘imaṃ kho me puggalaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti; ye ca kho me pabbajitena jīvitaparikkhārā samudānetabbā cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārā te ca kasirena samudāgacchanti; yassa camhi atthāya agārasmā anagāriyaṃ pabbajito so ca me sāmaññattho bhāvanāpāripūriṃ gacchatī’ti, tenāvuso, puggalena so puggalo saṅkhāpi anubandhitabbo na pakkamitabbaṃ.

‘‘Tattha yaṃ jaññā puggalaṃ – ‘imaṃ kho me puggalaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti; ye ca kho me pabbajitena jīvitaparikkhārā samudānetabbā cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārā te ca appakasirena samudāgacchanti; yassa camhi atthāya agārasmā anagāriyaṃ pabbajito so ca me sāmaññattho bhāvanāpāripūriṃ gacchatī’ti, tenāvuso, puggalena so puggalo yāvajīvaṃ anubandhitabbo na pakkamitabbaṃ api panujjamānena [paṇujjamānena (?)]. ‘Puggalopi, āvuso, duvidhena veditabbo – sevitabbopi asevitabbopī’ti, iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

‘‘‘Cīvarampi, āvuso, duvidhena veditabbaṃ – sevitabbampi asevitabbampī’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Tattha yaṃ jaññā cīvaraṃ – ‘idaṃ kho me cīvaraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpaṃ cīvaraṃ na sevitabbaṃ . Tattha yaṃ jaññā cīvaraṃ – ‘idaṃ kho me cīvaraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpaṃ cīvaraṃ sevitabbaṃ. ‘Cīvarampi , āvuso, duvidhena veditabbaṃ – sevitabbampi asevitabbampī’ti, iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

‘‘‘Piṇḍapātopi, āvuso, duvidhena veditabbo – sevitabbopi asevitabbopī’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Tattha yaṃ jaññā piṇḍapātaṃ – ‘imaṃ kho me piṇḍapātaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpo piṇḍapāto na sevitabbo. Tattha yaṃ jaññā piṇḍapātaṃ – ‘imaṃ kho me piṇḍapātaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpo piṇḍapāto sevitabbo. ‘Piṇḍapātopi, āvuso, duvidhena veditabbo – sevitabbopi asevitabbopī’ti, iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.


6. 在那里，尊者舍利弗对诸比丘说⋯⋯尊者舍利弗如此说：
"朋友们，人也应当从两方面了知——应亲近的和不应亲近的。朋友们，衣服也应当从两方面了知——应使用的和不应使用的。朋友们，食物也应当从两方面了知——应食用的和不应食用的。朋友们，住处也应当从两方面了知——应居住的和不应居住的。朋友们，村镇也应当从两方面了知——应前往的和不应前往的。朋友们，地区也应当从两方面了知——应前往的和不应前往的。
'人也应当从两方面了知——应亲近的和不应亲近的'，这话是这样说的。这是依什么而说的？在此，若知道某人：'我亲近这个人时，不善法增长，善法减退；我作为出家人所需获得的生活必需品——衣服、食物、住处、病人所需药品等资具，也难以获得；而且我为了某种目的从在家出家为无家者，我的沙门目标也不能达到圆满。'朋友们，对这样的人，即使在夜间或白天，也应当考虑后不告而别，不应追随。
在此，若知道某人：'我亲近这个人时，不善法增长，善法减退；我作为出家人所需获得的生活必需品——衣服、食物、住处、病人所需药品等资具，虽然容易获得；但我为了某种目的从在家出家为无家者，我的沙门目标不能达到圆满。'朋友们，对这样的人，应当考虑后不告而别，不应追随。
在此，若知道某人：'我亲近这个人时，不善法减退，善法增长；我作为出家人所需获得的生活必需品——衣服、食物、住处、病人所需药品等资具，虽然难以获得；但我为了某种目的从在家出家为无家者，我的沙门目标能达到圆满。'朋友们，对这样的人，应当考虑后追随，不应离开。
在此，若知道某人：'我亲近这个人时，不善法减退，善法增长；我作为出家人所需获得的生活必需品——衣服、食物、住处、病人所需药品等资具，也容易获得；而且我为了某种目的从在家出家为无家者，我的沙门目标能达到圆满。'朋友们，对这样的人，应当终身追随，不应离开，即使被驱逐也应如此。'人也应当从两方面了知——应亲近的和不应亲近的'，这就是依此而说的。
'衣服也应当从两方面了知——应使用的和不应使用的'，这话是这样说的。这是依什么而说的？在此，若知道某衣服：'我使用这件衣服时，不善法增长，善法减退。'这样的衣服不应使用。在此，若知道某衣服：'我使用这件衣服时，不善法减退，善法增长。'这样的衣服应当使用。'衣服也应当从两方面了知——应使用的和不应使用的'，这就是依此而说的。
'食物也应当从两方面了知——应食用的和不应食用的'，这话是这样说的。这是依什么而说的？在此，若知道某食物：'我食用这种食物时，不善法增长，善法减退。'这样的食物不应食用。在此，若知道某食物：'我食用这种食物时，不善法减退，善法增长。'这样的食物应当食用。'食物也应当从两方面了知——应食用的和不应食用的'，这就是依此而说的。


‘‘‘Senāsanampi, āvuso, duvidhena veditabbaṃ – sevitabbampi asevitabbampī’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Tattha yaṃ jaññā senāsanaṃ – ‘‘idaṃ kho me senāsanaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpaṃ senāsanaṃ na sevitabbaṃ. Tattha yaṃ jaññā senāsanaṃ – ‘idaṃ kho me senāsanaṃ sevato akusalā dhammā parihāyanti , kusalā dhammā abhivaḍḍhantī’ti, evarūpaṃ senāsanaṃ sevitabbaṃ. ‘Senāsanampi, āvuso, duvidhena veditabbaṃ – sevitabbampi asevitabbampī’ti, iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

‘‘‘Gāmanigamopi, āvuso, duvidhena veditabbo – sevitabbopi asevitabbopī’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Tattha yaṃ jaññā gāmanigamaṃ – ‘imaṃ kho me gāmanigamaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpo gāmanigamo na sevitabbo. Tattha yaṃ jaññā gāmanigamaṃ – ‘imaṃ kho, me gāmanigamaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpo gāmanigamo sevitabbo. ‘Gāmanigamopi, āvuso, duvidhena veditabbo – sevitabbopi asevitabbopī’ti, iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

‘‘‘Janapadapadesopi , āvuso, duvidhena veditabbo – sevitabbopi asevitabbopī’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Tattha yaṃ jaññā janapadapadesaṃ – ‘imaṃ kho me janapadapadesaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpo janapadapadeso na sevitabbo. Tattha yaṃ jaññā janapadapadesaṃ – ‘imaṃ kho me janapadapadesaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpo janapadapadeso sevitabbo. ‘Janapadapadesopi, āvuso, duvidhena veditabbo – sevitabbopi asevitabbopī’ti, iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vutta’’nti. Chaṭṭhaṃ.

7. Sutavāsuttaṃ

7. Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. Atha kho sutavā paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho sutavā paribbājako bhagavantaṃ etadavoca –

‘‘Ekamidāhaṃ, bhante, samayaṃ bhagavā idheva rājagahe viharāmi giribbaje. Tatra me, bhante, bhagavato sammukhā sutaṃ sammukhā paṭiggahitaṃ – ‘yo so, sutavā [sutava (syā.)], bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto, abhabbo so pañca ṭhānāni ajjhācarituṃ – abhabbo khīṇāsavo bhikkhu sañcicca pāṇaṃ jīvitā voropetuṃ, abhabbo khīṇāsavo bhikkhu adinnaṃ theyyasaṅkhātaṃ ādātuṃ, abhabbo khīṇāsavo bhikkhu methunaṃ dhammaṃ paṭisevituṃ, abhabbo khīṇāsavo bhikkhu sampajānamusā [sampajānaṃ musā (ka. sī.)] bhāsituṃ, abhabbo khīṇāsavo bhikkhu sannidhikārakaṃ kāme paribhuñjituṃ seyyathāpi pubbe agāriyabhūto’ti. Kacci metaṃ, bhante, bhagavato sussutaṃ suggahitaṃ sumanasikataṃ sūpadhārita’’nti?

‘‘Taggha te etaṃ, sutavā, sussutaṃ suggahitaṃ sumanasikataṃ sūpadhāritaṃ. Pubbe cāhaṃ, sutavā, etarahi ca evaṃ vadāmi – ‘yo so bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto, abhabbo so nava ṭhānāni ajjhācarituṃ – abhabbo khīṇāsavo bhikkhu sañcicca pāṇaṃ jīvitā voropetuṃ, abhabbo khīṇāsavo bhikkhu adinnaṃ theyyasaṅkhātaṃ ādātuṃ, abhabbo khīṇāsavo bhikkhu methunaṃ dhammaṃ paṭisevituṃ, abhabbo khīṇāsavo bhikkhu sampajānamusā bhāsituṃ, abhabbo khīṇāsavo bhikkhu sannidhikārakaṃ kāme paribhuñjituṃ seyyathāpi pubbe agāriyabhūto, abhabbo khīṇāsavo bhikkhu chandāgatiṃ gantuṃ, abhabbo khīṇāsavo bhikkhu dosāgatiṃ gantuṃ, abhabbo khīṇāsavo bhikkhu mohāgatiṃ gantuṃ, abhabbo khīṇāsavo bhikkhu bhayāgatiṃ gantuṃ’. Pubbe cāhaṃ, sutavā, etarahi ca evaṃ vadāmi – ‘yo so bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto, abhabbo so imāni nava ṭhānāni ajjhācaritu’’’nti. Sattamaṃ.



'住处也应当从两方面了知——应使用的和不应使用的'，这话是这样说的。这是依什么而说的？在此，若知道某住处：'我使用这个住处时，不善法增长，善法减退。'这样的住处不应使用。在此，若知道某住处：'我使用这个住处时，不善法减退，善法增长。'这样的住处应当使用。'住处也应当从两方面了知——应使用的和不应使用的'，这就是依此而说的。
'村镇也应当从两方面了知——应前往的和不应前往的'，这话是这样说的。这是依什么而说的？在此，若知道某村镇：'我前往这个村镇时，不善法增长，善法减退。'这样的村镇不应前往。在此，若知道某村镇：'我前往这个村镇时，不善法减退，善法增长。'这样的村镇应当前往。'村镇也应当从两方面了知——应前往的和不应前往的'，这就是依此而说的。
'地区也应当从两方面了知——应前往的和不应前往的'，这话是这样说的。这是依什么而说的？在此，若知道某地区：'我前往这个地区时，不善法增长，善法减退。'这样的地区不应前往。在此，若知道某地区：'我前往这个地区时，不善法减退，善法增长。'这样的地区应当前往。'地区也应当从两方面了知——应前往的和不应前往的'，这就是依此而说的。"
第六经竟。
7. 须达婆经
7. 一时，世尊住在王舍城（现今印度比哈尔邦巴特那附近）灵鹫山。那时，游行者须达婆来到世尊处。来到后，与世尊互相问候。寒暄欢迎后，坐在一旁。坐在一旁的游行者须达婆对世尊如此说：
"世尊，有一次我在这王舍城的山城时，亲耳听到、亲自领受世尊说：'须达婆，那位比丘是阿罗汉、漏尽、梵行已立、所作已办、已卸重担、已得自利、诸有结已尽、正智解脱，他不可能做五件事：漏尽比丘不可能故意断人命，漏尽比丘不可能偷取他人之物，漏尽比丘不可能从事淫欲，漏尽比丘不可能故意妄语，漏尽比丘不可能像过去在家时那样储存享受欲乐。'世尊，我是否正确听闻、正确领受、正确思维、正确忆持这些话？"
"确实，须达婆，你正确听闻、正确领受、正确思维、正确忆持这些话。须达婆，过去和现在我都是这样说：'那位比丘是阿罗汉、漏尽、梵行已立、所作已办、已卸重担、已得自利、诸有结已尽、正智解脱，他不可能做九件事：漏尽比丘不可能故意断人命，漏尽比丘不可能偷取他人之物，漏尽比丘不可能从事淫欲，漏尽比丘不可能故意妄语，漏尽比丘不可能像过去在家时那样储存享受欲乐，漏尽比丘不可能由贪欲而堕落，漏尽比丘不可能由瞋恚而堕落，漏尽比丘不可能由愚痴而堕落，漏尽比丘不可能由恐惧而堕落。'须达婆，过去和现在我都是这样说：'那位比丘是阿罗汉、漏尽、梵行已立、所作已办、已卸重担、已得自利、诸有结已尽、正智解脱，他不可能做这九件事。'"
第七经竟。

8. Sajjhasuttaṃ

8. Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. Atha kho sajjho paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho sajjho paribbājako bhagavantaṃ etadavoca –

‘‘Ekamidāhaṃ, bhante, samayaṃ bhagavā idheva rājagahe viharāmi giribbaje. Tatra me, bhante, bhagavato sammukhā sutaṃ sammukhā paṭiggahitaṃ – ‘yo so, sajjha, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto, abhabbo so pañca ṭhānāni ajjhācarituṃ – abhabbo khīṇāsavo bhikkhu sañcicca pāṇaṃ jīvitā voropetuṃ, abhabbo khīṇāsavo bhikkhu adinnaṃ theyyasaṅkhātaṃ ādātuṃ, abhabbo khīṇāsavo bhikkhu methunaṃ dhammaṃ paṭisevituṃ, abhabbo khīṇāsavo bhikkhu sampajānamusā bhāsituṃ, abhabbo khīṇāsavo bhikkhu sannidhikārakaṃ kāme paribhuñjituṃ seyyathāpi pubbe agāriyabhūto’ti. Kacci metaṃ, bhante, bhagavato sussutaṃ suggahitaṃ sumanasikataṃ sūpadhārita’’nti?

‘‘Taggha te etaṃ, sajjha, sussutaṃ suggahitaṃ sumanasikataṃ sūpadhāritaṃ. Pubbe cāhaṃ, sajjha , etarahi ca evaṃ vadāmi – ‘yo so bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto, abhabbo so nava ṭhānāni ajjhācarituṃ – abhabbo khīṇāsavo bhikkhu sañcicca pāṇaṃ jīvitā voropetuṃ…pe… abhabbo khīṇāsavo bhikkhu sannidhikārakaṃ kāme paribhuñjituṃ seyyathāpi pubbe agāriyabhūto, abhabbo khīṇāsavo bhikkhu buddhaṃ paccakkhātuṃ, abhabbo khīṇāsavo bhikkhu dhammaṃ paccakkhātuṃ, abhabbo khīṇāsavo bhikkhu saṅghaṃ paccakkhātuṃ, abhabbo khīṇāsavo bhikkhu sikkhaṃ paccakkhātuṃ’. Pubbe cāhaṃ, sajjha, etarahi ca evaṃ vadāmi – ‘yo so bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto, abhabbo so imāni nava ṭhānāni ajjhācaritu’’’nti. Aṭṭhamaṃ.

9. Puggalasuttaṃ

9. ‘‘Navayime, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame nava? Arahā, arahattāya paṭipanno, anāgāmī, anāgāmiphalasacchikiriyāya paṭipanno, sakadāgāmī, sakadāgāmiphalasacchikiriyāya paṭipanno , sotāpanno, sotāpattiphalasacchikiriyāya paṭipanno, puthujjano – ime kho, bhikkhave, nava puggalā santo saṃvijjamānā lokasmi’’nti. Navamaṃ.

10. Āhuneyyasuttaṃ



8. 萨迦经
8. 一时，世尊住在王舍城（现今印度比哈尔邦巴特那附近）灵鹫山。那时，游行者萨迦来到世尊处。来到后，与世尊互相问候。寒暄欢迎后，坐在一旁。坐在一旁的游行者萨迦对世尊如此说：
"世尊，有一次我在这王舍城的山城时，亲耳听到、亲自领受世尊说：'萨迦，那位比丘是阿罗汉、漏尽、梵行已立、所作已办、已卸重担、已得自利、诸有结已尽、正智解脱，他不可能做五件事：漏尽比丘不可能故意断人命，漏尽比丘不可能偷取他人之物，漏尽比丘不可能从事淫欲，漏尽比丘不可能故意妄语，漏尽比丘不可能像过去在家时那样储存享受欲乐。'世尊，我是否正确听闻、正确领受、正确思维、正确忆持这些话？"
"确实，萨迦，你正确听闻、正确领受、正确思维、正确忆持这些话。萨迦，过去和现在我都是这样说：'那位比丘是阿罗汉、漏尽、梵行已立、所作已办、已卸重担、已得自利、诸有结已尽、正智解脱，他不可能做九件事：漏尽比丘不可能故意断人命⋯⋯漏尽比丘不可能像过去在家时那样储存享受欲乐，漏尽比丘不可能否定佛陀，漏尽比丘不可能否定法，漏尽比丘不可能否定僧团，漏尽比丘不可能舍弃学处。'萨迦，过去和现在我都是这样说：'那位比丘是阿罗汉、漏尽、梵行已立、所作已办、已卸重担、已得自利、诸有结已尽、正智解脱，他不可能做这九件事。'"
第八经竟。
9. 人经
9. "诸比丘，这世间中有九种人实际存在。是哪九种？阿罗汉、修行趋向阿罗汉的人、不还者、修行趋向证得不还果的人、一来者、修行趋向证得一来果的人、预流者、修行趋向证得预流果的人、凡夫——诸比丘，这就是世间中实际存在的九种人。"
第九经竟。
10. 应供养经

10. ‘‘Navayime , bhikkhave, puggalā āhuneyyā pāhuneyyā dakkhiṇeyyā añjalikaraṇīyā anuttaraṃ puññakkhettaṃ lokassa. Katame nava? Arahā, arahattāya paṭipanno, anāgāmī, anāgāmiphalasacchikiriyāya paṭipanno, sakadāgāmī, sakadāgāmiphalasacchikiriyāya paṭipanno, sotāpanno, sotāpattiphalasacchikiriyāya paṭipanno, gotrabhū – ime kho, bhikkhave, nava puggalā āhuneyyā…pe… anuttaraṃ puññakkhettaṃ lokassā’’ti. Dasamaṃ.

Sambodhivaggo paṭhamo.

Tassuddānaṃ –

Sambodhi nissayo ceva, meghiya nandakaṃ balaṃ;

Sevanā sutavā sajjho, puggalo āhuneyyena cāti.

10. "诸比丘，这九种人值得供养、值得款待、值得布施、值得合掌礼敬，是世间无上的福田。是哪九种？阿罗汉、修行趋向阿罗汉的人、不还者、修行趋向证得不还果的人、一来者、修行趋向证得一来果的人、预流者、修行趋向证得预流果的人、种姓人——诸比丘，这九种人值得供养⋯⋯是世间无上的福田。"
第十经竟。
觉支品第一终。
其摄颂：
觉支与依止，
弥企亚难陀力；
亲近须达婆，
萨迦人应供。


