5. Akkosavaggo

1. Vivādasuttaṃ

41. Atha kho āyasmā upāli yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā upāli bhagavantaṃ etadavoca – ‘‘ko nu kho, bhante, hetu ko paccayo, yena saṅghe bhaṇḍanakalahaviggahavivādā uppajjanti, bhikkhū ca na phāsu [phāsuṃ (?)] viharantī’’ti? ‘‘Idhupāli, bhikkhū adhammaṃ dhammoti dīpenti, dhammaṃ adhammoti dīpenti, avinayaṃ vinayoti dīpenti, vinayaṃ avinayoti dīpenti, abhāsitaṃ alapitaṃ tathāgatena bhāsitaṃ lapitaṃ tathāgatenāti dīpenti, bhāsitaṃ lapitaṃ tathāgatena abhāsitaṃ alapitaṃ tathāgatenāti dīpenti, anāciṇṇaṃ tathāgatena āciṇṇaṃ tathāgatenāti dīpenti, āciṇṇaṃ tathāgatena anāciṇṇaṃ tathāgatenāti dīpenti, apaññattaṃ tathāgatena paññattaṃ tathāgatenāti dīpenti, paññattaṃ tathāgatena apaññattaṃ tathāgatenāti dīpenti. Ayaṃ kho, upāli, hetu ayaṃ paccayo, yena saṅghe bhaṇḍanakalahaviggahavivādā uppajjanti, bhikkhū ca na phāsu viharantī’’ti. Paṭhamaṃ.

2. Paṭhamavivādamūlasuttaṃ

42. ‘‘Kati nu kho, bhante, vivādamūlānī’’ti? ‘‘Dasa kho, upāli, vivādamūlāni. Katamāni dasa? Idhupāli, bhikkhū adhammaṃ dhammoti dīpenti, dhammaṃ adhammoti dīpenti, avinayaṃ vinayoti dīpenti, vinayaṃ avinayoti dīpenti, abhāsitaṃ alapitaṃ tathāgatena bhāsitaṃ lapitaṃ tathāgatenāti dīpenti , bhāsitaṃ lapitaṃ tathāgatena abhāsitaṃ alapitaṃ tathāgatenāti dīpenti, anāciṇṇaṃ tathāgatena āciṇṇaṃ tathāgatenāti dīpenti, āciṇṇaṃ tathāgatena anāciṇṇaṃ tathāgatenāti dīpenti, apaññattaṃ tathāgatena paññattaṃ tathāgatenāti dīpenti, paññattaṃ tathāgatena apaññattaṃ tathāgatenāti dīpenti. Imāni kho, upāli, dasa vivādamūlānī’’ti. Dutiyaṃ.

3. Dutiyavivādamūlasuttaṃ

43. ‘‘Kati nu kho, bhante, vivādamūlānī’’ti? ‘‘Dasa kho, upāli, vivādamūlāni. Katamāni dasa? Idhupāli, bhikkhū anāpattiṃ āpattīti dīpenti, āpattiṃ anāpattīti dīpenti, lahukaṃ āpattiṃ garukāpattīti dīpenti , garukaṃ āpattiṃ lahukāpattīti dīpenti, duṭṭhullaṃ āpattiṃ aduṭṭhullāpattīti dīpenti, aduṭṭhullaṃ āpattiṃ duṭṭhullāpattīti dīpenti, sāvasesaṃ āpattiṃ anavasesāpattīti dīpenti, anavasesaṃ āpattiṃ sāvasesāpattīti dīpenti , sappaṭikammaṃ āpattiṃ appaṭikammāpattīti dīpenti, appaṭikammaṃ āpattiṃ sappaṭikammāpattīti dīpenti. Imāni kho, upāli, dasa vivādamūlānī’’ti. Tatiyaṃ.

4. Kusinārasuttaṃ



诽谤品
诤论经
那时,尊者优波离来到世尊所在处;来到后,向世尊礼敬,然后坐在一旁。坐在一旁的尊者优波离对世尊如此说道:"尊者,是什么原因,什么缘由,使得僧团中产生争吵、争论、纷争、诤论,比丘们也不能安乐地生活呢?" "优波离,在此,比丘们把非法说成是法,把法说成是非法,把非律说成是律,把律说成是非律,把如来未说未语的说成是如来已说已语的,把如来已说已语的说成是如来未说未语的,把如来未行持的说成是如来已行持的,把如来已行持的说成是如来未行持的,把如来未制定的说成是如来已制定的,把如来已制定的说成是如来未制定的。优波离,这就是原因,这就是缘由,使得僧团中产生争吵、争论、纷争、诤论,比丘们也不能安乐地生活。" 第一\
第一诤论根本经
"尊者,诤论根本有几种呢?" "优波离,诤论根本有十种。是哪十种?优波离,在此,比丘们把非法说成是法,把法说成是非法,把非律说成是律,把律说成是非律,把如来未说未语的说成是如来已说已语的,把如来已说已语的说成是如来未说未语的,把如来未行持的说成是如来已行持的,把如来已行持的说成是如来未行持的,把如来未制定的说成是如来已制定的,把如来已制定的说成是如来未制定的。优波离,这就是十种诤论根本。" 第二\
第二诤论根本经
"尊者,诤论根本有几种呢?" "优波离,诤论根本有十种。是哪十种?优波离,在此,比丘们把非罪说成是罪,把罪说成是非罪,把轻罪说成是重罪,把重罪说成是轻罪,把粗重罪说成是非粗重罪,把非粗重罪说成是粗重罪,把有余罪说成是无余罪,把无余罪说成是有余罪,把可忏悔罪说成是不可忏悔罪,把不可忏悔罪说成是可忏悔罪。优波离,这就是十种诤论根本。" 第三\
拘尸那罗经（今印度北方邦拘尸那迦）
[注:原文到此结束,第4条只有标题]

44. Ekaṃ samayaṃ bhagavā kusinārāyaṃ viharati baliharaṇe vanasaṇḍe. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

[cūḷava. 399; pari. 436] ‘‘Codakena, bhikkhave, bhikkhunā paraṃ codetukāmena pañca dhamme ajjhattaṃ paccavekkhitvā pañca dhamme ajjhattaṃ upaṭṭhāpetvā paro codetabbo. Katame pañca dhammā ajjhattaṃ paccavekkhitabbā? Codakena, bhikkhave, bhikkhunā paraṃ codetukāmena evaṃ paccavekkhitabbaṃ – ‘parisuddhakāyasamācāro nu khomhi, parisuddhenamhi kāyasamācārena samannāgato acchiddena appaṭimaṃsena. Saṃvijjati nu kho me eso dhammo udāhu no’ti? No ce, bhikkhave, bhikkhu parisuddhakāyasamācāro hoti parisuddhena kāyasamācārena samannāgato acchiddena appaṭimaṃsena, tassa bhavanti vattāro – ‘iṅgha tāva āyasmā kāyikaṃ sikkhassū’ti, itissa bhavanti vattāro.

‘‘Puna caparaṃ, bhikkhave, codakena bhikkhunā paraṃ codetukāmena evaṃ paccavekkhitabbaṃ – ‘parisuddhavacīsamācāro nu khomhi, parisuddhenamhi vacīsamācārena samannāgato acchiddena appaṭimaṃsena. Saṃvijjati nu kho me eso dhammo udāhu no’ti? No ce, bhikkhave, bhikkhu parisuddhavacīsamācāro hoti parisuddhena vacīsamācārena samannāgato acchiddena appaṭimaṃsena, tassa bhavanti vattāro – ‘iṅgha tāva āyasmā vācasikaṃ sikkhassū’ti, itissa bhavanti vattāro.

‘‘Puna caparaṃ, bhikkhave, codakena bhikkhunā paraṃ codetukāmena evaṃ paccavekkhitabbaṃ – ‘mettaṃ nu kho me cittaṃ paccupaṭṭhitaṃ sabrahmacārīsu anāghātaṃ. Saṃvijjati nu kho me eso dhammo udāhu no’ti? No ce, bhikkhave, bhikkhuno mettaṃ cittaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu anāghātaṃ, tassa bhavanti vattāro – ‘iṅgha tāva āyasmā sabrahmacārīsu mettaṃ cittaṃ upaṭṭhāpehī’ti, itissa bhavanti vattāro.

‘‘Puna caparaṃ, bhikkhave, codakena bhikkhunā paraṃ codetukāmena evaṃ paccavekkhitabbaṃ – ‘bahussuto nu khomhi sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpā me dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. Saṃvijjati nu kho me eso dhammo udāhu no’ti? No ce, bhikkhave, bhikkhu bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā, tassa bhavanti vattāro – ‘iṅgha tāva āyasmā āgamaṃ pariyāpuṇassū’ti, itissa bhavanti vattāro.

‘‘Puna caparaṃ, bhikkhave, codakena bhikkhunā paraṃ codetukāmena evaṃ paccavekkhitabbaṃ – ‘ubhayāni kho pana me pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso. Saṃvijjati nu kho me eso dhammo udāhu no’ti? No ce, bhikkhave, bhikkhuno ubhayāni pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso, ‘idaṃ panāyasmā, kattha vuttaṃ bhagavatā’ti, iti puṭṭho na sampāyissati. Tassa bhavanti vattāro – ‘iṅgha tāva āyasmā vinayaṃ sikkhassū’ti, itissa bhavanti vattāro. Ime pañca dhammā ajjhattaṃ paccavekkhitabbā.

‘‘Katame pañca dhammā ajjhattaṃ upaṭṭhāpetabbā? ‘Kālena vakkhāmi, no akālena; bhūtena vakkhāmi, no abhūtena; saṇhena vakkhāmi, no pharusena; atthasaṃhitena vakkhāmi, no anatthasaṃhitena; mettacitto vakkhāmi, no dosantaro’ti – ime pañca dhammā ajjhattaṃ upaṭṭhāpetabbā. Codakena, bhikkhave, bhikkhunā paraṃ codetukāmena ime pañca dhamme ajjhattaṃ paccavekkhitvā ime pañca dhamme ajjhattaṃ upaṭṭhāpetvā paro codetabbo’’ti. Catutthaṃ.

5. Rājantepurappavesanasuttaṃ



一时,世尊住在拘尸那罗（今印度北方邦拘尸那迦）的婆利哈罗那林园。在那里,世尊召唤比丘们说："诸比丘。" 那些比丘应答世尊说："尊者。" 世尊如此说道：
"诸比丘,欲呵责他人的比丘,应当内省五法,确立五法,然后才可以呵责他人。什么是应当内省的五法?诸比丘,欲呵责他人的比丘应当如此内省：'我是否具有清净的身行,是否具足无缺无瑕的清净身行?我是否具有这种法?'诸比丘,如果比丘不具有清净的身行,不具足无缺无瑕的清净身行,他人就会对他说：'请尊者先学习身业吧',他人会如此说他。
再者,诸比丘,欲呵责他人的比丘应当如此内省：'我是否具有清净的语行,是否具足无缺无瑕的清净语行?我是否具有这种法?'诸比丘,如果比丘不具有清净的语行,不具足无缺无瑕的清净语行,他人就会对他说：'请尊者先学习语业吧',他人会如此说他。
再者,诸比丘,欲呵责他人的比丘应当如此内省：'我对同梵行者是否具有无嗔恨的慈心?我是否具有这种法?'诸比丘,如果比丘对同梵行者不具有无嗔恨的慈心,他人就会对他说：'请尊者先对同梵行者建立慈心吧',他人会如此说他。
再者,诸比丘,欲呵责他人的比丘应当如此内省：'我是否多闻、受持、积集,对于初善、中善、后善,有义有文,宣说完全圆满清净的梵行之法,是否对如是之法多闻、受持、熟习、意念思惟、以见善通达?我是否具有这种法?'诸比丘,如果比丘不是多闻、受持、积集,对于初善、中善、后善,有义有文,宣说完全圆满清净的梵行之法,不是对如是之法多闻、受持、熟习、意念思惟、以见善通达,他人就会对他说：'请尊者先学习经教吧',他人会如此说他。
再者,诸比丘,欲呵责他人的比丘应当如此内省：'我是否对两部波罗提木叉详细地善于领受、善于分别、善于转诵、善于决定,以经及文句?我是否具有这种法?'诸比丘,如果比丘对两部波罗提木叉不是详细地善于领受、善于分别、善于转诵、善于决定,以经及文句,当被问到'尊者,这是世尊在何处所说?'时,他无法回答。他人就会对他说：'请尊者先学习戒律吧',他人会如此说他。这就是应当内省的五法。
什么是应当确立的五法?'我将适时而说,不非时而说;我将如实而说,不虚妄而说;我将柔和而说,不粗暴而说;我将有益而说,不无益而说;我将以慈心而说,不存嗔恨而说'—这就是应当确立的五法。诸比丘,欲呵责他人的比丘,应当内省这五法,确立这五法,然后才可以呵责他人。" 第四\
入王宫经

45.[pāci. 497] ‘‘Dasayime , bhikkhave, ādīnavā rājantepurappavesane. Katame dasa? Idha, bhikkhave, rājā mahesiyā saddhiṃ nisinno hoti. Tatra bhikkhu pavisati. Mahesī vā bhikkhuṃ disvā sitaṃ pātukaroti, bhikkhu vā mahesiṃ disvā sitaṃ pātukaroti. Tattha rañño evaṃ hoti – ‘addhā imesaṃ kataṃ vā karissanti vā’ti! Ayaṃ, bhikkhave, paṭhamo ādīnavo rājantepurappavesane.

‘‘Puna caparaṃ, bhikkhave, rājā bahukicco bahukaraṇīyo aññataraṃ itthiṃ gantvā na sarati – ‘sā tena gabbhaṃ gaṇhāti’. Tattha rañño evaṃ hoti – ‘na kho idha añño koci pavisati, aññatra pabbajitena. Siyā nu kho pabbajitassa kamma’nti. Ayaṃ, bhikkhave, dutiyo ādīnavo rājantepurappavesane.

‘‘Puna caparaṃ, bhikkhave, rañño antepure aññataraṃ ratanaṃ nassati. Tattha rañño evaṃ hoti – ‘na kho idha añño koci pavisati, aññatra pabbajitena. Siyā nu kho pabbajitassa kamma’nti. Ayaṃ, bhikkhave, tatiyo ādīnavo rājantepurappavesane.

‘‘Puna caparaṃ, bhikkhave, rañño antepure abbhantarā guyhamantā bahiddhā sambhedaṃ gacchanti. Tattha rañño evaṃ hoti – ‘na kho idha añño koci pavisati, aññatra pabbajitena . Siyā nu kho pabbajitassa kamma’nti. Ayaṃ, bhikkhave, catuttho ādīnavo rājantepurappavesane.

‘‘Puna caparaṃ, bhikkhave, rañño antepure pitā vā puttaṃ pattheti putto vā pitaraṃ pattheti. Tesaṃ evaṃ hoti – ‘na kho idha añño koci pavisati, aññatra pabbajitena. Siyā nu kho pabbajitassa kamma’nti. Ayaṃ, bhikkhave, pañcamo ādīnavo rājantepurappavesane.

‘‘Puna caparaṃ, bhikkhave, rājā nīcaṭṭhāniyaṃ ucce ṭhāne ṭhapeti. Yesaṃ taṃ amanāpaṃ tesaṃ evaṃ hoti – ‘rājā kho pabbajitena saṃsaṭṭho. Siyā nu kho pabbajitassa kamma’nti. Ayaṃ, bhikkhave, chaṭṭho ādīnavo rājantepurappavesane.

‘‘Puna caparaṃ, bhikkhave, rājā uccaṭṭhāniyaṃ nīce ṭhāne ṭhapeti. Yesaṃ taṃ amanāpaṃ tesaṃ evaṃ hoti – ‘rājā kho pabbajitena saṃsaṭṭho. Siyā nu kho pabbajitassa kamma’nti. Ayaṃ, bhikkhave, sattamo ādīnavo rājantepurappavesane.

‘‘Puna caparaṃ, bhikkhave, rājā akāle senaṃ uyyojeti. Yesaṃ taṃ amanāpaṃ tesaṃ evaṃ hoti – ‘rājā kho pabbajitena saṃsaṭṭho. Siyā nu kho pabbajitassa kamma’nti. Ayaṃ, bhikkhave, aṭṭhamo ādīnavo rājantepurappavesane.

‘‘Puna caparaṃ, bhikkhave, rājā kāle senaṃ uyyojetvā antarāmaggato nivattāpeti. Yesaṃ taṃ amanāpaṃ tesaṃ evaṃ hoti – ‘rājā kho pabbajitena saṃsaṭṭho. Siyā nu kho pabbajitassa kamma’nti. Ayaṃ, bhikkhave, navamo ādīnavo rājantepurappavesane.

‘‘Puna caparaṃ, bhikkhave, rañño antepuraṃ hatthisammaddaṃ assasammaddaṃ rathasammaddaṃ rajanīyāni rūpasaddagandharasaphoṭṭhabbāni, yāni na pabbajitassa sāruppāni. Ayaṃ, bhikkhave, dasamo ādīnavo rājantepurappavesane. Ime kho, bhikkhave, dasa ādīnavā rājantepurappavesane’’ti. Pañcamaṃ.

6. Sakkasuttaṃ



"诸比丘,入王宫有这十种过患。是哪十种?在此,诸比丘,当国王与王后同坐时,比丘进入。或是王后见到比丘而露出微笑,或是比丘见到王后而露出微笑。这时国王会这样想：'这两人必定已经做了或将要做些什么!'诸比丘,这是入王宫的第一种过患。
再者,诸比丘,国王因事务繁忙而与某位女子亲近后便忘记了,她因此怀孕。这时国王会这样想：'这里除了出家人外没有其他人进入,或许是出家人所为?'诸比丘,这是入王宫的第二种过患。
再者,诸比丘,国王的内宫中有某件珍宝丢失。这时国王会这样想：'这里除了出家人外没有其他人进入,或许是出家人所为?'诸比丘,这是入王宫的第三种过患。
再者,诸比丘,国王内宫中的秘密谋议泄露到外面。这时国王会这样想：'这里除了出家人外没有其他人进入,或许是出家人所为?'诸比丘,这是入王宫的第四种过患。
再者,诸比丘,在国王的内宫中,或是父亲企图谋害儿子,或是儿子企图谋害父亲。他们会这样想：'这里除了出家人外没有其他人进入,或许是出家人所为?'诸比丘,这是入王宫的第五种过患。
再者,诸比丘,国王把低位者提升到高位。那些不喜欢这事的人会这样想：'国王与出家人交往密切,或许是出家人所为?'诸比丘,这是入王宫的第六种过患。
再者,诸比丘,国王把高位者降到低位。那些不喜欢这事的人会这样想：'国王与出家人交往密切,或许是出家人所为?'诸比丘,这是入王宫的第七种过患。
再者,诸比丘,国王在非时派遣军队。那些不喜欢这事的人会这样想：'国王与出家人交往密切,或许是出家人所为?'诸比丘,这是入王宫的第八种过患。
再者,诸比丘,国王在适时派遣军队后又令其半路返回。那些不喜欢这事的人会这样想：'国王与出家人交往密切,或许是出家人所为?'诸比丘,这是入王宫的第九种过患。
再者,诸比丘,国王的内宫充满着象马车乘的喧嚣,以及能引起贪欲的色声香味触,这些都不适合出家人。诸比丘,这是入王宫的第十种过患。诸比丘,这就是入王宫的十种过患。" 第五\
帝释经

46. Ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Atha kho sambahulā sakkā upāsakā tadahuposathe yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho sakke upāsake bhagavā etadavoca – ‘‘api nu tumhe, sakkā, aṭṭhaṅgasamannāgataṃ uposathaṃ upavasathā’’ti? ‘‘Appekadā mayaṃ, bhante, aṭṭhaṅgasamannāgataṃ uposathaṃ upavasāma, appekadā na upavasāmā’’ti. ‘‘Tesaṃ vo, sakkā, alābhā tesaṃ dulladdhaṃ, ye tumhe evaṃ sokasabhaye jīvite maraṇasabhaye jīvite appekadā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasatha, appekadā na upavasatha.

‘‘Taṃ kiṃ maññatha, sakkā, idha puriso yena kenaci kammaṭṭhānena anāpajja akusalaṃ divasaṃ aḍḍhakahāpaṇaṃ nibbiseyya. Dakkho puriso uṭṭhānasampannoti alaṃ vacanāyā’’ti? ‘‘Evaṃ, bhante’’.

‘‘Taṃ kiṃ maññatha, sakkā, idha puriso yena kenaci kammaṭṭhānena anāpajja akusalaṃ divasaṃ kahāpaṇaṃ nibbiseyya. Dakkho puriso uṭṭhānasampannoti alaṃ vacanāyā’’ti? ‘‘Evaṃ, bhante’’.

‘‘Taṃ kiṃ, maññatha, sakkā, idha puriso yena kenaci kammaṭṭhānena anāpajja akusalaṃ divasaṃ dve kahāpaṇe nibbiseyya … tayo kahāpaṇe nibbiseyya… cattāro kahāpaṇe nibbiseyya… pañca kahāpaṇe nibbiseyya… cha kahāpaṇe nibbiseyya… satta kahāpaṇe nibbiseyya… aṭṭha kahāpaṇe nibbiseyya… nava kahāpaṇe nibbiseyya… dasa kahāpaṇe nibbiseyya… vīsa kahāpaṇe nibbiseyya… tiṃsa kahāpaṇe nibbiseyya… cattārīsaṃ kahāpaṇe nibbiseyya… paññāsaṃ kahāpaṇe nibbiseyya… kahāpaṇasataṃ nibbiseyya. Dakkho puriso uṭṭhānasampannoti alaṃ vacanāyā’’ti? ‘‘Evaṃ, bhante’’.

‘‘Taṃ kiṃ maññatha, sakkā, api nu so puriso divase divase kahāpaṇasataṃ kahāpaṇasahassaṃ nibbisamāno laddhaṃ laddhaṃ nikkhipanto vassasatāyuko vassasatajīvī mahantaṃ bhogakkhandhaṃ adhigaccheyyā’’ti? ‘‘Evaṃ, bhante’’.

‘‘Taṃ kiṃ maññatha, sakkā, api nu so puriso bhogahetu bhoganidānaṃ bhogādhikaraṇaṃ ekaṃ vā rattiṃ ekaṃ vā divasaṃ upaḍḍhaṃ vā rattiṃ upaḍḍhaṃ vā divasaṃ ekantasukhappaṭisaṃvedī vihareyyā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Kāmā hi, bhante, aniccā tucchā musā mosadhammā’’ti.

‘‘Idha pana vo, sakkā, mama sāvako dasa vassāni appamatto ātāpī pahitatto viharanto yathā mayānusiṭṭhaṃ tathā paṭipajjamāno satampi vassāni satampi vassasatāni satampi vassasahassāni ekantasukhappaṭisaṃvedī vihareyya. So ca khvassa sakadāgāmī vā anāgāmī vā apaṇṇakaṃ vā sotāpanno. Tiṭṭhantu, sakkā, dasa vassāni.

Idha mama sāvako nava vassāni… aṭṭha vassāni… satta vassāni… cha vassāni… pañca vassāni cattāri vassāni… tīṇi vassāni… dve vassāni… ekaṃ vassaṃ appamatto ātāpī pahitatto viharanto yathā mayānusiṭṭhaṃ tathā paṭipajjamāno satampi vassāni satampi vassasatāni satampi vassasahassāni ekantasukhappaṭisaṃvedī vihareyya, so ca khvassa sakadāgāmī vā anāgāmī vā apaṇṇakaṃ vā sotāpanno. Tiṭṭhatu, sakkā, ekaṃ vassaṃ.

Idha mama sāvako dasa māse appamatto ātāpī pahitatto viharanto yathā mayānusiṭṭhaṃ tathā paṭipajjamāno satampi vassāni satampi vassasatāni satampi vassasahassāni ekantasukhappaṭisaṃvedī vihareyya, so ca khvassa sakadāgāmī vā anāgāmī vā apaṇṇakaṃ vā sotāpanno. Tiṭṭhantu, sakkā, dasa māsā.

Idha mama sāvako nava māse… aṭṭha māse… satta māse… cha māse… pañca māse… cattāro māse… tayo māse… dve māse… ekaṃ māsaṃ… aḍḍhamāsaṃ appamatto ātāpī pahitatto viharanto yathā mayānusiṭṭhaṃ tathā paṭipajjamāno satampi vassāni satampi vassasatāni satampi vassasahassāni ekantasukhappaṭisaṃvedī vihareyya, so ca khvassa sakadāgāmī vā anāgāmī vā apaṇṇakaṃ vā sotāpanno. Tiṭṭhatu, sakkā, aḍḍhamāso.

Idha mama sāvako dasa rattindive [rattidive (ka.)] appamatto ātāpī pahitatto viharanto yathā mayānusiṭṭhaṃ tathā paṭipajjamāno satampi vassāni satampi vassasatāni satampi vassasahassāni ekantasukhappaṭisaṃvedī vihareyya, so ca khvassa sakadāgāmī vā anāgāmī vā apaṇṇakaṃ vā sotāpanno. Tiṭṭhantu, sakkā, dasa rattindivā.



我来将这段巴利文翻译成简体中文：
46. 有一次，世尊住在释迦族中的迦毗罗卫城（现尼泊尔蓝毗尼附近）尼拘律园。那时，众多释迦族优婆塞在布萨日来到世尊所在处；来到后，向世尊礼敬，坐在一旁。世尊对坐在一旁的释迦族优婆塞如是说："释迦族人，你们是否持守具足八支的布萨戒？""尊者，我们有时持守具足八支的布萨戒，有时不持守。""释迦族人，你们处在如此忧愁恐惧的生命中，死亡恐惧的生命中，有时持守具足八支的布萨戒，有时不持守，这对你们来说是损失，是获得不好的东西。"
"释迦族人，你们怎么想，如果这里有一个人，通过任何正当的工作，不做不善业，一天能够赚取半迦利沙波那。可以说他是一个精明能干的人吗？""是的，尊者。"
"释迦族人，你们怎么想，如果这里有一个人，通过任何正当的工作，不做不善业，一天能够赚取一迦利沙波那。可以说他是一个精明能干的人吗？""是的，尊者。"
"释迦族人，你们怎么想，如果这里有一个人，通过任何正当的工作，不做不善业，一天能够赚取两迦利沙波那...三迦利沙波那...四迦利沙波那...五迦利沙波那...六迦利沙波那...七迦利沙波那...八迦利沙波那...九迦利沙波那...十迦利沙波那...二十迦利沙波那...三十迦利沙波那...四十迦利沙波那...五十迦利沙波那...一百迦利沙波那。可以说他是一个精明能干的人吗？""是的，尊者。"
"释迦族人，你们怎么想，如果那个人每天赚取一百、一千迦利沙波那，并将所得储存起来，活到一百岁，能够积累大量财富吗？""是的，尊者。"
"释迦族人，你们怎么想，那个人是否能够因为财富，以财富为因，以财富为缘由，在一夜之间或一天之中，或半夜或半天之中，体验纯粹的快乐而住？""不能，尊者。""这是什么原因？""尊者，因为欲乐是无常的、空虚的、虚妄的、具有欺骗性质的。"
"释迦族人，在这里，如果我的弟子十年间不放逸、精进、专注地生活，如我所教导的那样修行，他能够在百年、千年中体验纯粹的快乐而住。而且他必定成为一来者、不还者，或者必定成为预流者。释迦族人，不说十年。
如果我的弟子九年...八年...七年...六年...五年...四年...三年...两年...一年不放逸、精进、专注地生活，如我所教导的那样修行，他能够在百年、千年中体验纯粹的快乐而住。而且他必定成为一来者、不还者，或者必定成为预流者。释迦族人，不说一年。
如果我的弟子十个月不放逸、精进、专注地生活，如我所教导的那样修行，他能够在百年、千年中体验纯粹的快乐而住。而且他必定成为一来者、不还者，或者必定成为预流者。释迦族人，不说十个月。
如果我的弟子九个月...八个月...七个月...六个月...五个月...四个月...三个月...两个月...一个月...半个月不放逸、精进、专注地生活，如我所教导的那样修行，他能够在百年、千年中体验纯粹的快乐而住。而且他必定成为一来者、不还者，或者必定成为预流者。释迦族人，不说半个月。
如果我的弟子十昼夜不放逸、精进、专注地生活，如我所教导的那样修行，他能够在百年、千年中体验纯粹的快乐而住。而且他必定成为一来者、不还者，或者必定成为预流者。释迦族人，不说十昼夜。


Idha mama sāvako nava rattindive… aṭṭha rattindive… satta rattindive… cha rattindive… pañca rattindive… cattāro rattindive… tayo rattindive… dve rattindive… ekaṃ rattindivaṃ appamatto ātāpī pahitatto viharanto yathā mayānusiṭṭhaṃ tathā paṭipajjamāno satampi vassāni satampi vassasatāni satampi vassasahassāni ekantasukhappaṭisaṃvedī vihareyya, so ca khvassa sakadāgāmī vā anāgāmī vā apaṇṇakaṃ vā sotāpanno. Tesaṃ vo, sakkā, alābhā tesaṃ dulladdhaṃ, ye tumhe evaṃ sokasabhaye jīvite maraṇasabhaye jīvite appekadā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasatha, appekadā na upavasathā’’ti. ‘‘Ete mayaṃ, bhante, ajjatagge aṭṭhaṅgasamannāgataṃ uposathaṃ upavasissāmā’’ti. Chaṭṭhaṃ.

7. Mahālisuttaṃ

47. Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Atha kho mahāli licchavi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho mahāli licchavi bhagavantaṃ etadavoca – ‘‘ko nu kho, bhante hetu, ko paccayo pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā’’ti? ‘‘Lobho kho, mahāli, hetu, lobho paccayo pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā. Doso kho, mahāli, hetu, doso paccayo pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā. Moho kho, mahāli, hetu, moho paccayo pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā. Ayoniso manasikāro kho, mahāli, hetu, ayoniso manasikāro paccayo pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā. Micchāpaṇihitaṃ kho, mahāli, cittaṃ hetu, micchāpaṇihitaṃ cittaṃ paccayo pāpassa kammassa kiriyāya pāpassa kammassa pavattiyāti. Ayaṃ kho, mahāli, hetu, ayaṃ paccayo pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā’’ti.

‘‘Ko pana, bhante, hetu ko paccayo kalyāṇassa kammassa kiriyāya kalyāṇassa kammassa pavattiyā’’ti? ‘‘Alobho kho, mahāli, hetu, alobho paccayo kalyāṇassa kammassa kiriyāya kalyāṇassa kammassa pavattiyā. Adoso kho, mahāli, hetu, adoso paccayo kalyāṇassa kammassa kiriyāya kalyāṇassa kammassa pavattiyā. Amoho kho, mahāli, hetu, amoho paccayo kalyāṇassa kammassa kiriyāya kalyāṇassa kammassa pavattiyā. Yoniso manasikāro kho, mahāli, hetu, yoniso manasikāro paccayo kalyāṇassa kammassa kiriyāya kalyāṇassa kammassa pavattiyā. Sammāpaṇihitaṃ kho, mahāli, cittaṃ hetu, sammāpaṇihitaṃ cittaṃ paccayo kalyāṇassa kammassa kiriyāya kalyāṇassa kammassa pavattiyā. Ayaṃ kho, mahāli, hetu, ayaṃ paccayo kalyāṇassa kammassa kiriyāya kalyāṇassa kammassa pavattiyā. Ime ca, mahāli, dasa dhammā loke na saṃvijjeyyuṃ, nayidha paññāyetha adhammacariyāvisamacariyāti vā dhammacariyāsamacariyāti vā. Yasmā ca kho, mahāli, ime dasa dhammā loke saṃvijjanti, tasmā paññāyati adhammacariyāvisamacariyāti vā dhammacariyāsamacariyāti vā’’ti. Sattamaṃ.

8. Pabbajitaabhiṇhasuttaṃ



在这里，如果我的弟子九昼夜...八昼夜...七昼夜...六昼夜...五昼夜...四昼夜...三昼夜...两昼夜...一昼夜不放逸、精进、专注地生活，如我所教导的那样修行，他能够在百年、千年中体验纯粹的快乐而住。而且他必定成为一来者、不还者，或者必定成为预流者。释迦族人，你们处在如此忧愁恐惧的生命中，死亡恐惧的生命中，有时持守具足八支的布萨戒，有时不持守，这对你们来说是损失，是获得不好的东西。""尊者，从今以后我们将持守具足八支的布萨戒。"第六则完。
7. 摩诃梨经
47. 有一次，世尊住在毗舍离（现印度比哈尔邦）大林重阁讲堂。那时，离车族的摩诃梨来到世尊所在处；来到后，向世尊礼敬，坐在一旁。坐在一旁的离车族摩诃梨对世尊如是说："尊者，什么是造作恶业、恶业生起的因，什么是缘？""摩诃梨，贪是因，贪是造作恶业、恶业生起的缘。摩诃梨，嗔是因，嗔是造作恶业、恶业生起的缘。摩诃梨，痴是因，痴是造作恶业、恶业生起的缘。摩诃梨，不如理作意是因，不如理作意是造作恶业、恶业生起的缘。摩诃梨，邪趣向的心是因，邪趣向的心是造作恶业、恶业生起的缘。摩诃梨，这就是造作恶业、恶业生起的因与缘。"
"尊者，什么是造作善业、善业生起的因，什么是缘？""摩诃梨，无贪是因，无贪是造作善业、善业生起的缘。摩诃梨，无嗔是因，无嗔是造作善业、善业生起的缘。摩诃梨，无痴是因，无痴是造作善业、善业生起的缘。摩诃梨，如理作意是因，如理作意是造作善业、善业生起的缘。摩诃梨，正趣向的心是因，正趣向的心是造作善业、善业生起的缘。摩诃梨，这就是造作善业、善业生起的因与缘。摩诃梨，如果这十法在世间不存在，就不会出现非法行、不平等行，或法行、平等行。摩诃梨，正是因为这十法在世间存在，所以出现非法行、不平等行，或法行、平等行。"第七则完。
8. 出家者常法经

48. ‘‘Dasayime, bhikkhave, dhammā pabbajitena abhiṇhaṃ paccavekkhitabbā . Katame dasa? ‘Vevaṇṇiyamhi ajjhupagato’ti pabbajitena abhiṇhaṃ paccavekkhitabbaṃ; ‘parapaṭibaddhā me jīvikā’ti pabbajitena abhiṇhaṃ paccavekkhitabbaṃ; ‘añño me ākappo karaṇīyo’ti pabbajitena abhiṇhaṃ paccavekkhitabbaṃ; ‘kacci nu kho me attā sīlato na upavadatī’ti pabbajitena abhiṇhaṃ paccavekkhitabbaṃ; ‘kacci nu kho maṃ anuvicca viññū sabrahmacārī sīlato na upavadantī’ti pabbajitena abhiṇhaṃ paccavekkhitabbaṃ; ‘sabbehi me piyehi manāpehi nānābhāvo vinābhāvo’ti pabbajitena abhiṇhaṃ paccavekkhitabbaṃ; ‘kammassakomhi kammadāyādo kammayoni kammabandhu kammapaṭisaraṇo, yaṃ kammaṃ karissāmi kalyāṇaṃ vā pāpakaṃ vā tassa dāyādo bhavissāmī’ti pabbajitena abhiṇhaṃ paccavekkhitabbaṃ; ‘kathaṃbhūtassa me rattindivā vītivattantī’ti pabbajitena abhiṇhaṃ paccavekkhitabbaṃ; ‘kacci nu kho ahaṃ suññāgāre abhiramāmī’ti pabbajitena abhiṇhaṃ paccavekkhitabbaṃ; ‘atthi nu kho me uttari manussadhammo alamariyañāṇadassanaviseso adhigato, yenāhaṃ [yohaṃ (sī. pī. ka.), sohaṃ (syā.)] pacchime kāle sabrahmacārīhi puṭṭho na maṅku bhavissāmī’ti pabbajitena abhiṇhaṃ paccavekkhitabbaṃ. Ime kho, bhikkhave, dasa dhammā pabbajitena abhiṇhaṃ paccavekkhitabbā’’ti. Aṭṭhamaṃ.

9. Sarīraṭṭhadhammasuttaṃ

49. ‘‘Dasayime, bhikkhave, dhammā sarīraṭṭhā. Katame dasa? Sītaṃ, uṇhaṃ, jighacchā, pipāsā, uccāro, passāvo, kāyasaṃvaro, vacīsaṃvaro, ājīvasaṃvaro, ponobhaviko [ponobbhaviko (ka.)] bhavasaṅkhāro – ime kho, bhikkhave, dasa dhammā sarīraṭṭhā’’ti. Navamaṃ.

10. Bhaṇḍanasuttaṃ



48. "诸比丘，这十法是出家者应当经常思维的。是哪十法？出家者应当经常思维'我已进入异于常人的生活方式'；出家者应当经常思维'我的生活依赖他人'；出家者应当经常思维'我应当有不同的举止行为'；出家者应当经常思维'我的自心是否不会从戒行上谴责我'；出家者应当经常思维'有智的同修们在审察后是否不会从戒行上谴责我'；出家者应当经常思维'我将与一切可爱、可意的事物分离、别离'；出家者应当经常思维'我是业的所有者，业的继承者，以业为起源，以业为眷属，以业为依怙，无论我造作善业或恶业，我都将成为其继承者'；出家者应当经常思维'我的日日夜夜是如何度过的'；出家者应当经常思维'我是否欢喜独处空闲'；出家者应当经常思维'我是否已证得上人法、殊胜的圣智见，以免在最后时刻被同修询问时感到惭愧'。诸比丘，这就是出家者应当经常思维的十法。"第八则完。
9. 身存法经
49. "诸比丘，这十法是存在于身体中的。是哪十法？冷、热、饥饿、口渴、大便、小便、身律仪、语律仪、命律仪、导致再生的有为法 - 诸比丘，这就是存在于身体中的十法。"第九则完。
10. 诤论经

50. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sambahulā bhikkhū pacchābhattaṃ piṇḍapātapaṭikkantā upaṭṭhānasālāyaṃ sannisinnā sannipatitā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti.

Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi – ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā sannipatitā, kā ca pana vo antarākathā vippakatā’’ti?

‘‘Idha mayaṃ, bhante, pacchābhattaṃ piṇḍapātapaṭikkantā upaṭṭhānasālāyaṃ sannisinnā sannipatitā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharāmā’’ti. ‘‘Na kho panetaṃ, bhikkhave, tumhākaṃ patirūpaṃ kulaputtānaṃ saddhāya agārasmā anagāriyaṃ pabbajitānaṃ, yaṃ tumhe bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā vihareyyātha.

‘‘Dasayime, bhikkhave, dhammā sāraṇīyā piyakaraṇā garukaraṇā [piyakarāṇā garukarāṇā (?)] saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattanti. Katame dasa? Idha, bhikkhave, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Yampi, bhikkhave, bhikkhu sīlavā hoti…pe… samādāya sikkhati sikkhāpadesu, ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.

‘‘Puna caparaṃ, bhikkhave, bhikkhu bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. Yampi, bhikkhave, bhikkhu bahussuto hoti…pe… diṭṭhiyā suppaṭividdhā, ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.

‘‘Puna caparaṃ, bhikkhave, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko. Yampi, bhikkhave, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko, ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.

‘‘Puna caparaṃ, bhikkhave, bhikkhu suvaco hoti sovacassakaraṇehi dhammehi samannāgato khamo padakkhiṇaggāhī anusāsaniṃ. Yampi, bhikkhave, bhikkhu suvaco hoti sovacassakaraṇehi dhammehi samannāgato khamo padakkhiṇaggāhī anusāsaniṃ, ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.

‘‘Puna caparaṃ, bhikkhave, bhikkhu yāni tāni sabrahmacārīnaṃ uccāvacāni kiṃkaraṇīyāni – tattha dakkho hoti analaso, tatrūpāyāya vīmaṃsāya samannāgato alaṃ kātuṃ alaṃ saṃvidhātuṃ. Yampi, bhikkhave, bhikkhu yāni tāni sabrahmacārīnaṃ uccāvacāni kiṃkaraṇīyāni – tattha dakkho hoti analaso tatrūpāyāya vīmaṃsāya samannāgato alaṃ kātuṃ alaṃ saṃvidhātuṃ, ayampi dhammo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.

‘‘Puna caparaṃ, bhikkhave, bhikkhu dhammakāmo hoti piyasamudāhāro, abhidhamme abhivinaye uḷārapāmojjo. Yampi, bhikkhave, bhikkhu dhammakāmo hoti piyasamudāhāro, abhidhamme abhivinaye uḷārapāmojjo, ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.

‘‘Puna caparaṃ, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Yampi, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu, ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.


50. 有一次，世尊住在舍卫城（现印度北方邦）祇树给孤独园。那时，众多比丘在用过午餐、从托钵回来后，聚集在集会堂中，发生争吵、口角、争论，以言语之刃互相伤害而住。
那时，世尊在傍晚时分从禅思中起来，来到集会堂；来到后，坐在准备好的座位上。世尊坐下后对比丘们说："比丘们，你们现在聚集在这里谈论什么？你们中断了什么话题？"
"尊者，我们在用过午餐、从托钵回来后，聚集在集会堂中，发生争吵、口角、争论，以言语之刃互相伤害而住。""比丘们，这对于你们这些因信仰而从在家出家为无家者的善男子来说是不适当的，你们不应该发生争吵、口角、争论，以言语之刃互相伤害而住。"
"比丘们，这十法能令人忆念，能生爱敬，能令人尊重，导向摄受，无诤，和合，统一。是哪十法？在这里，比丘们，比丘持戒，守护波罗提木叉律仪而住，具足正行与行处，于微细罪中见怖畏，受持学处而学。比丘们，比丘持戒...受持学处而学，这是能令人忆念，能生爱敬，能令人尊重，导向摄受，无诤，和合，统一的法。"
"再者，比丘们，比丘多闻，受持所闻，积集所闻，对于初善、中善、后善，有义、有文，宣说完全圆满清净的梵行之法，他广闻这样的法，以语言持守，以心思维，以见解善通达。比丘们，比丘多闻...以见解善通达，这也是能令人忆念，能生爱敬，能令人尊重，导向摄受，无诤，和合，统一的法。"
"再者，比丘们，比丘是善友，善伴，善同行。比丘们，比丘是善友，善伴，善同行，这也是能令人忆念，能生爱敬，能令人尊重，导向摄受，无诤，和合，统一的法。"
"再者，比丘们，比丘善顺，具足使人善顺的法，忍辱，恭敬受教。比丘们，比丘善顺，具足使人善顺的法，忍辱，恭敬受教，这也是能令人忆念，能生爱敬，能令人尊重，导向摄受，无诤，和合，统一的法。"
"再者，比丘们，比丘对于同梵行者的各种大小事务，都是熟练而不懈怠的，具足相关的观察力，能够适当地作，能够适当地安排。比丘们，比丘对于同梵行者的各种大小事务，都是熟练而不懈怠的，具足相关的观察力，能够适当地作，能够适当地安排，这也是能令人忆念，能生爱敬，能令人尊重，导向摄受，无诤，和合，统一的法。"
"再者，比丘们，比丘爱法，言谈可喜，对于增上法、增上律有极大欢喜。比丘们，比丘爱法，言谈可喜，对于增上法、增上律有极大欢喜，这也是能令人忆念，能生爱敬，能令人尊重，导向摄受，无诤，和合，统一的法。"
"再者，比丘们，比丘精进而住，为断除不善法，成就善法，有力，坚固精进，于善法中不舍重担。比丘们，比丘精进而住，为断除不善法，成就善法，有力，坚固精进，于善法中不舍重担，这也是能令人忆念，能生爱敬，能令人尊重，导向摄受，无诤，和合，统一的法。"


‘‘Puna caparaṃ, bhikkhave, bhikkhu santuṭṭho hoti itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārena. Yampi, bhikkhave, bhikkhu santuṭṭho hoti itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārena, ayampi dhammo sāraṇīyo…pe… saṃvattati.

‘‘Puna caparaṃ, bhikkhave, bhikkhu satimā hoti, paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā. Yampi , bhikkhave, bhikkhu satimā hoti, paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā, ayampi dhammo sāraṇīyo…pe… saṃvattati.

‘‘Puna caparaṃ, bhikkhave, bhikkhu paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Yampi, bhikkhave, bhikkhu paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā, ayampi dhammo sāraṇīyo…pe… saṃvattati. Ime kho, bhikkhave, dasa dhammā sāraṇīyā piyakaraṇā garukaraṇā saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattantī’’ti. Dasamaṃ.

Akkosavaggo pañcamo.

Tassuddānaṃ –

Vivādā dve ca mūlāni, kusinārapavesane;

Sakko mahāli abhiṇhaṃ, sarīraṭṭhā ca bhaṇḍanāti.

Paṭhamapaṇṇāsakaṃ samattaṃ.



"再者，比丘们，比丘对于各种衣服、饮食、卧具、病人的医药资具知足。比丘们，比丘对于各种衣服、饮食、卧具、病人的医药资具知足，这也是能令人忆念...统一的法。"
"再者，比丘们，比丘具念，具足最上的念慧，能忆念、随念久远所作、久远所说。比丘们，比丘具念，具足最上的念慧，能忆念、随念久远所作、久远所说，这也是能令人忆念...统一的法。"
"再者，比丘们，比丘有慧，具足观察生灭的智慧，具足圣者的通达智慧，正确趋向苦灭。比丘们，比丘有慧，具足观察生灭的智慧，具足圣者的通达智慧，正确趋向苦灭，这也是能令人忆念...统一的法。比丘们，这十法能令人忆念，能生爱敬，能令人尊重，导向摄受，无诤，和合，统一。"第十则完。
诽谤品第五
其摄颂：
诤论二与根本，拘尸那城入城；
释迦与摩诃梨常法，身存与诤论。
第一五十经完。

2. Dutiyapaṇṇāsakaṃ

第二五十经


