經號:   
   (長部31經 更新)
長部31經/辛額勒經(波梨品[第三])(莊春江譯)[MA.135, DA.16]
  被我這麼聽聞
  有一次世尊住在王舍城栗鼠飼養處的竹林中。
  當時,屋主之子辛額勒在清晨起來,從王舍城出去後,濕衣服地、濕頭髮地、合掌地禮敬個個方位:東方、南方、西方、北方、下方、上方。(242)
  那時,世尊午前時穿衣、拿起衣鉢後,為了托鉢進入王舍城。世尊看見屋主之子辛額勒:在清晨起來,從王舍城出去後,濕衣服地、濕頭髮地、合掌地禮敬著個個方位:東方、南方、西方、北方、下方、上方。看見後,對屋主之子辛額勒說這個:「屋主之子!你為何在清晨起來,從王舍城出去後,濕衣服地、濕頭髮地、合掌地禮敬個個方位:東方、南方、西方、北方、下方、上方呢?」「大德!當父親命終時對我這麼說:『兒子!你應該禮敬諸方位。』大德!那個恭敬、尊重、尊敬、崇敬父親話的我在清晨起來,從王舍城出去後,濕衣服地、濕頭髮地、合掌地禮敬個個方位:東方、南方、西方、北方、下方、上方。」(243)
六方
  「屋主之子!在聖者之律中,六方不應該被這樣禮敬。」「大德!那麼,如怎樣在聖者之律中六方應該被禮敬呢?請世尊為我教導如聖者之律中六方應該被禮敬那樣的法,那就好了!」
  「屋主之子!那樣的話,你要聽!你要好好作意!我將說。」「是的,大德!」屋主之子辛額勒回答世尊。世尊說這個:
  「屋主之子!當聖弟子四種污染行為已被捨斷、從四處不作惡行為(惡業)、不親近六個財產的敗散口時,這樣,他已離十四種惡,有六方保護,是兩個世間勝利的行者:他是這個世間連同下個世間的堅定者,他以身體的崩解,死後往生善趣、天界。(244)
四種污染行為
  哪四種污染行為已被捨斷呢?屋主之子!殺生是污染行為,未給予而取是污染行為,邪淫是污染行為,妄語是污染行為,這四種污染行為已被捨斷。」世尊說這個,說這個後,善逝大師又更進一步說這個:
  「殺生、未給予而取,以及被稱為妄語,
   連同通姦(走入)他人的妻子,賢智者們不讚賞。」(245)
四處
  「從哪四處不作惡行為呢?去意欲的非去處者做惡行為,去瞋的非去處者做惡行為,去癡的非去處者做惡行為,去恐怖的非去處者做惡行為。屋主之子!當聖弟子既不去意欲的非去處,也不去瞋的非去處,也不去癡的非去處,也不去恐怖的非去處時,他不從這四處做惡行為。」
  世尊說這個,說這個後,善逝、大師又更進一步說這個:
  「凡以意欲、以瞋、以恐怖、以癡,越過法,
   他的名聲被毀滅,如黑暗側的月亮。
   凡不以意欲、以瞋、以恐怖、以癡,不越過法,
   他的名聲充滿,如明亮側的月亮。」(246)
六個敗散口
  「不親近哪六個財產的敗散口呢?屋主之子!榖酒、果酒、酒放逸處的從事是財產的敗散口,不適時街道行的從事是財產的敗散口,展覽會的流連是財產的敗散口,賭博放逸處的從事是財產的敗散口,惡友的從事是財產的敗散口,怠惰的從事是財產的敗散口。(247)
榖酒、果酒的六個過患
  屋主之子!在榖酒、果酒、酒放逸處的從事上有這六個過患:當生財產的損失、爭吵的增加、疾病的入處、惡名的生起、陰部的裸露、『慧的弱化(薄弱的所作)』正是第六狀態。屋主之子!這些是在榖酒、果酒、酒放逸處的從事上六個過患。(248)
街道行的六個過患
  屋主之子!在不適時街道行的從事上有這六個過患:他的自己不被守護不被保護、他的兒子妻子也不被守護不被保護、他的自己所有物也不被守護不被保護、在諸惡處上成為應該被擔心的、不實的言語在他中生長、成為許多苦法的置於前面者。屋主之子!這些是在不適時街道行的從事上六個過患。(249)
流連展覽會的六個過患
  屋主之子!在展覽會的流連上有這六個過患:在哪裡有舞蹈?在哪裡有歌唱?在哪裡有音樂?在哪裡有故事?在哪裡有手鈴樂?在哪裡有大鼓?屋主之子!這些是在展覽會的流連上六個過患。(250)
賭博放逸的六個過患
  屋主之子!在賭博放逸處的從事上有這六個過患:贏者產出怨恨、被贏者悲傷財產、當生的財產有損失、當到集會所時言語無影響、被朋友同事輕蔑、不被結婚嫁者期望:『這位男子個人是賭徒,扶養妻子的不適當者。』屋主之子!這些是在賭博放逸處的從事上六個過患。(251)
惡朋友的六個過患
  屋主之子!在惡友的從事上有這六個過患:凡賭博者,凡酒癮者,凡酒鬼,凡詐欺者,凡欺瞞者,凡殘暴者,他有那些朋友、那些同伴。屋主之子!這是在惡友的從事上六個過患。(252)
怠惰的六個過患
  屋主之子!在怠惰的從事上有這六個過患:『過冷的』不做工作、『過熱的』不做工作、『過晚的』不做工作、『過早的』不做工作、『我是過餓的』不做工作、『我是過飽的』不做工作,當他這樣住於許多所作的理由時,未生起的財產不生起,連同已生起的財產走到遍盡。屋主之子!這是在怠惰的從事上六個過患。」世尊說這個,說這個後,善逝、大師又更進一步說這個:
  「有酒友,有說朋友朋友者,
   但凡在事情生起時,那個朋友是朋友。
   日出才就寢、親近人妻,敵意的產出與無利益性,
   惡朋友與極吝嗇情況,這六處使人滅亡。
   惡朋友、惡同伴,惡行行境,
   從這個世間與從另一個,人人從兩者陷落。
   骰子、女人、酒、舞蹈、歌唱,白天睡覺、在不適合時間到處走,
   惡朋友與極吝嗇情況,這六處使人滅亡。
   以骰子賭博、喝酒,走去他人如命的女人,
   是卑劣的親近者而非增長的親近者,如在黑暗側的月亮被滅亡。
   凡酒是無財產的、無所有的,渴望喝飲者、來到飲水處者,
   跳入負債如[跳入]水,將急速地摧毀(作)自己的家。
   以在白天睡覺習慣,以不嫌惡在夜間起來,
   以常醉的、以酒醉的,不能夠居住家。
   過冷的、過熱的,說這是過晚的,
   像這樣捨諸工作,諸利益越過青年們。
   凡這裡冷與熱,不認為比草更嚴重(更高),
   男子諸工作的作者,他不被快樂捨棄。」(253)
假朋友
  「屋主之子!有這四種非朋友假朋友應該被知道:無論什麼都取走者是非朋友假朋友應該被知道、光說不練者(言說為最上者)是非朋友假朋友應該被知道、阿諛者是非朋友假朋友應該被知道、揮霍的同伴是非朋友假朋友應該被知道。(254)
  屋主之子!以四種情況,無論什麼東西都取走者是非朋友假朋友應該被知道:
  『是無論什麼東西都取走者,以少的想要多的,
   以害怕做義務,以利益因素親近。』
  屋主之子!以這四種情況,無論什麼東西都取走者是非朋友假朋友應該被知道。(255)
  屋主之子!以四種情況,光說不練者是非朋友假朋友應該被知道:以過去的承迎、以未來的承迎、以無意義的支持、在當前的義務上展示災禍。屋主之子!以這四種情況,光說不練者是非朋友假朋友應該被知道。(256)
  屋主之子!以四種情況,阿諛者是非朋友假朋友應該被知道:認可他的惡的、也認可他的善的、在他的面前稱讚、在他的背後不稱讚。屋主之子!以這四種情況,阿諛者是非朋友假朋友應該被知道。(257)
  屋主之子!以四種情況,揮霍的同伴是非朋友假朋友應該被知道:在榖酒、果酒、酒放逸處的從事上是同伴,在不適時街道行的從事上是同伴,在展覽會的流連上是同伴,在賭博放逸處的從事上是同伴。屋主之子!以這四種情況,揮霍的同伴是非朋友假朋友應該被知道。」(258)
  世尊說這個,說這個後,善逝、大師又更進一步說這個:
  「無論什麼東西都取走的朋友,與凡光說不練的朋友,
   與凡說阿諛,與凡在諸揮霍上的同伴。
   這是四種非朋友,像這樣賢智者了知後,
   會遠遠地避開,如對恐怖道路。」(259)
善意的朋友
  「屋主之子!有這四種善意的朋友應該被知道:資助者是善意的朋友應該被知道、同苦樂者是善意的朋友應該被知道、告知義理者是善意的朋友應該被知道、有憐愍者是善意的朋友應該被知道。(260)
  屋主之子!以四種情況,資助者是善意的朋友應該被知道:守護放逸者、守護放逸者的財產、是害怕者的歸依處、在已生起應該被作的義務時給與那個兩倍受用。屋主之子!以這四種情況,資助者是善意的朋友應該被知道。(261)
  屋主之子!以四種情況,同苦樂者是善意的朋友應該被知道:告知他[自己]的秘密、隱藏他的秘密、在災禍時不離開,甚至為了需要是永捨他的命者。屋主之子!以這四種情況,同苦樂者是善意的朋友應該被知道。(262)
  屋主之子!以四種情況,告知義理者是善意的朋友應該被知道:遮止惡的、在善的上使確立、使聽聞未聽聞的、告知天界的道路。屋主之子!以這四種情況,告知義理者是善意的朋友應該被知道。(263)
  屋主之子!以四種情況,有憐愍者是善意的朋友應該被知道:以他的不幸福不歡喜、以他的幸福歡喜、遮止說不稱讚者、稱讚說稱讚者。屋主之子!以這四種情況,有憐愍者是善意的朋友應該被知道。」(264)
  世尊說這個,說這個後,善逝、大師又更進一步說這個:
  「凡資助的朋友,與凡在苦樂上的朋友,
   與凡告知道理的朋友,與凡有憐愍的朋友。
   這些也是四種朋友,像這樣賢智者了知後,
   會恭敬地敬奉,如母親對親生兒。
   戒具足的賢智者,如燃燒的火輝耀,
   聚集財富者,如行動的蜜蜂,
   財富持續積聚,蟻塚被堆積。
   這樣集起財富後,在家人於家中得到滿足的,
   應該四種地分配財富,他確實綁定諸友。
   應該以一份財富受用,應該以二份做事業,
   而第四的應該使貯蓄,將會有事故。」(265)
六方保護節
  「屋主之子!而怎樣聖弟子成為六方的保護者?屋主之子!這六方應該被知道:東方為父母應該被知道,南方為老師應該被知道,西方為妻兒應該被知道,北方為朋友同事應該被知道,下方為奴隸工應該被知道,上方為沙門婆羅門應該被知道。(266)
  屋主之子!東方為父母應該被兒子以五處現起:被養育的我將扶養他們、我將為他們做應該作的、我將使家系住立、我繼承遺產、又或我將對命終的祖靈隨給與供養。屋主之子!東方為父母被兒子以這五處現起者以五處憐愍兒子:遮止惡的、在善的上使確立、使學習技術、使與相稱的妻子結婚、在適時授與遺產,屋主之子!東方為父母被兒子以這五處現起者以這五處憐愍兒子。這樣,他的這個東方被安穩地、無怖畏地包覆。(267)
  屋主之子!南方為老師應該被徒弟以五處現起:以起立、以隨侍、以想要聽、以服侍、以恭敬地領受技術。屋主之子!南方為老師被徒弟以這五處現起者以五處憐愍徒弟:教導善教導的、使把握善把握的、成為所聽聞一切技術的平等告知者、在朋友同事間推薦(預備)、在諸方位上作諸護衛,屋主之子!以南方為老師被徒弟以這五處現起者,以這五處憐愍徒弟。這樣,他的這個南方被安穩地、無怖畏地包覆。(268)
  屋主之子!西方為妻子應該被丈夫以五處現起:以尊敬、以不輕蔑、以不通姦、以權威的棄捨、以飾物的隨給與。屋主之子!西方為妻子被丈夫以這五處現起者以五處憐愍丈夫:是善準備工作者、攝持從僕者、不通姦者,隨守護儲存的,在一切工作上是熟練者、不懶惰者,屋主之子!西方為妻子被丈夫以這五處現起者以這五處憐愍丈夫。這樣,他的這個西方被安穩地、無怖畏地包覆。(269)
  屋主之子!北方為朋友同事應該被善男子以五處現起:以布施、以愛語、以利行、以平等、以不詐欺。屋主之子!北方為朋友同事被善男子以這五處盡力者以五處憐愍善男子:守護放逸者、守護放逸者的財產、是害怕者的歸依處、在災禍時不離開、尊敬他的後代,屋主之子!北方為朋友與同事被善男子以這五處現起者以這五處憐愍善男子。這樣,他的這個北方被安穩地、無怖畏地包覆。(270)
  屋主之子!下方為奴隸工應該被主人以五處現起:以如力量的工作安排、以食物工資的隨給與、以生病的看護、以不可思議食味的分享、以適時捨遣。屋主之子!以下方為奴隸工被主人以這五處現起者以五處憐愍主人:是先起床者、後就寢者、被給與的拿取者、善作的工人、名聲讚美的帶來者,屋主之子!下方為奴隸工被主人以這五處現起者以這五處憐愍善男子。這樣,他的這個下方被安穩地、無怖畏地包覆。(271)
  屋主之子!上方為沙門婆羅門應該被善男子以五處現起:以慈身業、以慈語業、以慈意業、以不關閉門的狀態、以食物的隨給與。屋主之子!上方為沙門與婆羅門被善男子以這五處現起者以六處憐愍善男子:遮止惡的、在善的上使確立、以善意憐愍、使聽聞未聽聞的、淨化已聽聞的、告知天界的道路,屋主之子!上方為沙門婆羅門被善男子以這五處現起者以這六處憐愍善男子。這樣,這上方被安穩地、無怖畏地包覆。」(272)
  世尊說這個,說這個後,善逝、大師又更進一步說這個:
  「父母為東方,老師為南方,
   妻兒為西方,以及朋友同事為北方。
   奴隸工為下方,沙門婆羅門為上方,
   應該禮敬這些方位,在家人於家中得到滿足的。
   戒具足的賢智者,柔軟者與有辯才者,
   謙遜的生活不剛愎者,像那樣者得到名聲。
   有精力者不懶惰者,在災禍時不搖動,
   生活不被切斷者、有智慧者,像那樣者得到名聲。
   攝受者、作朋友者,寬容者、離慳吝者,
   指導者、調伏者、安撫者,像那樣者得到名聲。
   布施與愛語,以及凡在這裡利行,
   以及在諸法上平等:處處是適當的。
   世間中這些是攝集,如行進中車的輪軸栓,
   如果沒有這些攝集,母親不以兒子之因,
   得到尊敬或尊重,或父親以兒子之因。
   而因為有這些攝集,賢智者們正確地看見,
   因此到達偉大,而成為應該被稱讚的。」(273)
  在這麼說時,屋主之子辛額勒對世尊說這個:「大德!太偉大了,大德!太偉大了,大德!猶如扶正顛倒的,或揭開隱藏的,或告知迷路者的道路,或在黑暗中持燈火:『有眼者們看見諸色。』同樣的,法被世尊以種種法門說明。大德!這個我歸依世尊、法、比丘僧團,請世尊記得我為優婆塞,從今天起已終生歸依。」(274)
  辛額勒經第八終了。
DN.31/(8) Siṅgālasuttaṃ
   242. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena siṅgālako gahapatiputto kālasseva uṭṭhāya rājagahā nikkhamitvā allavattho allakeso pañjaliko puthudisā namassati– puratthimaṃ disaṃ dakkhiṇaṃ disaṃ pacchimaṃ disaṃ uttaraṃ disaṃ heṭṭhimaṃ disaṃ uparimaṃ disaṃ.
   243. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisi. Addasā kho bhagavā siṅgālakaṃ gahapatiputtaṃ kālasseva vuṭṭhāya rājagahā nikkhamitvā allavatthaṃ allakesaṃ pañjalikaṃ puthudisā namassantaṃ– puratthimaṃ disaṃ dakkhiṇaṃ disaṃ pacchimaṃ disaṃ uttaraṃ disaṃ heṭṭhimaṃ disaṃ uparimaṃ disaṃ. Disvā siṅgālakaṃ gahapatiputtaṃ etadavoca– “kiṃ nu kho tvaṃ, gahapatiputta, kālasseva uṭṭhāya rājagahā nikkhamitvā allavattho allakeso pañjaliko puthudisā namassasi– puratthimaṃ disaṃ dakkhiṇaṃ disaṃ pacchimaṃ disaṃ uttaraṃ disaṃ heṭṭhimaṃ disaṃ uparimaṃ disan”ti? “Pitā maṃ, bhante, kālaṃ karonto evaṃ avaca– ‘disā, tāta, namasseyyāsī’ti. So kho ahaṃ, bhante, pituvacanaṃ sakkaronto garuṃ karonto mānento pūjento kālasseva uṭṭhāya rājagahā nikkhamitvā allavattho allakeso pañjaliko puthudisā namassāmi– puratthimaṃ disaṃ dakkhiṇaṃ disaṃ pacchimaṃ disaṃ uttaraṃ disaṃ heṭṭhimaṃ disaṃ uparimaṃ disan”ti.
Cha disā
   244. “Na kho, gahapatiputta, ariyassa vinaye evaṃ cha disā namassitabbā”ti. “Yathā kathaṃ pana, bhante, ariyassa vinaye cha disā namassitabbā? Sādhu me, bhante, bhagavā tathā dhammaṃ desetu, yathā ariyassa vinaye cha disā namassitabbā”ti.
   “Tena hi, gahapatiputta suṇohi sādhukaṃ manasikarohi bhāsissāmī”ti. “Evaṃ, bhante”ti kho siṅgālako gahapatiputto bhagavato paccassosi. Bhagavā etadavoca–
   “Yato kho, gahapatiputta, ariyasāvakassa cattāro kammakilesā pahīnā honti, catūhi ca ṭhānehi pāpakammaṃ na karoti, cha ca bhogānaṃ apāyamukhāni na sevati, so evaṃ cuddasa pāpakāpagato chaddisāpaṭicchādī ubholokavijayāya paṭipanno hoti. Tassa ayañceva loko āraddho hoti paro ca loko. So kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.
Cattārokammakilesā
   245. “Katamassa cattāro kammakilesā pahīnā honti? Pāṇātipāto kho, gahapatiputta, kammakileso, adinnādānaṃ kammakileso, kāmesumicchācāro kammakileso, musāvādo kammakileso. Imassa cattāro kammakilesā pahīnā hontī”ti. Idamavoca bhagavā, idaṃ vatvāna sugato athāparaṃ etadavoca satthā–
   “Pāṇātipāto adinnādānaṃ, musāvādo ca vuccati;
   Paradāragamanañceva, nappasaṃsanti paṇḍitā”ti.
Catuṭṭhānaṃ
   246. “Katamehi catūhi ṭhānehi pāpakammaṃ na karoti? Chandāgatiṃ gacchanto pāpakammaṃ karoti, dosāgatiṃ gacchanto pāpakammaṃ karoti, mohāgatiṃ gacchanto pāpakammaṃ karoti, bhayāgatiṃ gacchanto pāpakammaṃ karoti. Yato kho, gahapatiputta, ariyasāvako neva chandāgatiṃ gacchati, na dosāgatiṃ gacchati, na mohāgatiṃ gacchati, na bhayāgatiṃ gacchati; imehi catūhi ṭhānehi pāpakammaṃ na karotī”ti. Idamavoca bhagavā, idaṃ vatvāna sugato athāparaṃ etadavoca satthā–
   “Chandā dosā bhayā mohā, yo dhammaṃ ativattati;
   Nihīyati yaso tassa, kāḷapakkheva candimā.
   “Chandā dosā bhayā mohā, yo dhammaṃ nātivattati;
   Āpūrati yaso tassa, sukkapakkheva candimā”ti.
Cha apāyamukhāni
   247. “Katamāni cha bhogānaṃ apāyamukhāni na sevati? Surāmerayamajjappamādaṭṭhānānuyogo kho, gahapatiputta, bhogānaṃ apāyamukhaṃ, vikālavisikhācariyānuyogo bhogānaṃ apāyamukhaṃ, samajjābhicaraṇaṃ bhogānaṃ apāyamukhaṃ, jūtappamādaṭṭhānānuyogo bhogānaṃ apāyamukhaṃ, pāpamittānuyogo bhogānaṃ apāyamukhaṃ, ālasyānuyogo bhogānaṃ apāyamukhaṃ.
Surāmerayassa cha ādīnavā
   248. “Cha khome, gahapatiputta, ādīnavā surāmerayamajjappamāda-ṭṭhānānuyoge. Sandiṭṭhikā dhanajāni, kalahappavaḍḍhanī, rogānaṃ āyatanaṃ, akittisañjananī, kopīnanidaṃsanī paññāya dubbalikaraṇītveva chaṭṭhaṃ padaṃ bhavati. Ime kho, gahapatiputta, cha ādīnavā surāmerayamajjappamādaṭṭhānānuyoge.
Vikālacariyāya cha ādīnavā
   249. “Cha khome, gahapatiputta, ādīnavā vikālavisikhācariyānuyoge. Attāpissa agutto arakkhito hoti, puttadāropissa agutto arakkhito hoti, sāpateyyaṃpissa aguttaṃ arakkhitaṃ hoti, saṅkiyo ca hoti pāpakesu ṭhānesu, abhūtavacanañca tasmiṃ rūhati, bahūnañca dukkhadhammānaṃ purakkhato hoti. Ime kho, gahapatiputta, cha ādīnavā vikālavisikhācariyānuyoge.
Samajjābhicaraṇassa cha ādīnavā
   250. “Cha khome, gahapatiputta, ādīnavā samajjābhicaraṇe. Kva naccaṃ, kva gītaṃ, kva vāditaṃ, kva akkhānaṃ, kva pāṇissaraṃ, kva kumbhathunanti. Ime kho, gahapatiputta, cha ādīnavā samajjābhicaraṇe.
Jūtappamādassa cha ādīnavā
   251. “Cha khome, gahapatiputta, ādīnavā jūtappamādaṭṭhānānuyoge. Jayaṃ veraṃ pasavati, jino vittamanusocati, sandiṭṭhikā dhanajāni, sabhāgatassa vacanaṃ na rūhati, mittāmaccānaṃ paribhūto hoti, āvāhavivāhakānaṃ apatthito hoti– ‘akkhadhutto ayaṃ purisapuggalo nālaṃ dārabharaṇāyā’ti. Ime kho, gahapatiputta, cha ādīnavā jūtappamādaṭṭhānānuyoge.
Pāpamittatāya cha ādīnavā
   252. “Cha khome, gahapatiputta, ādīnavā pāpamittānuyoge. Ye dhuttā, ye soṇḍā, ye pipāsā, ye nekatikā, ye vañcanikā, ye sāhasikā. Tyāssa mittā honti te sahāyā. Ime kho, gahapatiputta, cha ādīnavā pāpamittānuyoge.
Ālasyassa cha ādīnavā
   253. “Cha khome, gahapatiputta, ādīnavā ālasyānuyoge. Atisītanti kammaṃ na karoti, ati-uṇhanti kammaṃ na karoti, atisāyanti kammaṃ na karoti, atipātoti kammaṃ na karoti, atichātosmīti kammaṃ na karoti, atidhātosmīti kammaṃ na karoti. Tassa evaṃ kiccāpadesabahulassa viharato anuppannā ceva bhogā nuppajjanti, uppannā ca bhogā parikkhayaṃ gacchanti. Ime kho, gahapatiputta, cha ādīnavā ālasyānuyoge”ti. Idamavoca bhagavā, idaṃ vatvāna sugato athāparaṃ etadavoca satthā–
   “Hoti pānasakhā nāma, hoti sammiyasammiyo.
   Yo ca atthesu jātesu, sahāyo hoti so sakhā.
   “Ussūraseyyā paradārasevanā, verappasavo ca anatthatā ca.
   Pāpā ca mittā sukadariyatā ca, ete cha ṭhānā purisaṃ dhaṃsayanti.
   “Pāpamitto pāpasakho, pāpa-ācāragocaro.
   Asmā lokā paramhā ca, ubhayā dhaṃsate naro.
   “Akkhitthiyo vāruṇī naccagītaṃ, divā soppaṃ pāricariyā akāle.
   Pāpā ca mittā sukadariyatā ca, ete cha ṭhānā purisaṃ dhaṃsayanti.
   “Akkhehi dibbanti suraṃ pivanti, yantitthiyo pāṇasamā paresaṃ.
   Nihīnasevī na ca vuddhasevī, nihīyate kāḷapakkheva cando.
   “Yo vāruṇī addhano akiñcano, pipāso pivaṃ papāgato.
   Udakamiva iṇaṃ vigāhati, akulaṃ kāhiti khippamattano.
   “Na divā soppasīlena, rattimuṭṭhānadessinā.
   Niccaṃ mattena soṇḍena, sakkā āvasituṃ gharaṃ.
   “Atisītaṃ ati-uṇhaṃ, atisāyamidaṃ ahu;
   Iti vissaṭṭhakammante, atthā accenti māṇave.
   “Yodha sītañca uṇhañca, tiṇā bhiyyo na maññati;
   Karaṃ purisakiccāni, so sukhaṃ na vihāyatī”ti.
Mittapatirūpakā
   254. “Cattārome, gahapatiputta, amittā mittapatirūpakā veditabbā. Aññadatthuharo amitto mittapatirūpako veditabbo, vacīparamo amitto mittapatirūpako veditabbo, anuppiyabhāṇī amitto mittapatirūpako veditabbo, apāyasahāyo amitto mittapatirūpako veditabbo.
   255. “Catūhi kho, gahapatiputta, ṭhānehi aññadatthuharo amitto mittapatirūpako veditabbo.
   “Aññadatthuharo hoti, appena bahumicchati
   Bhayassa kiccaṃ karoti, sevati atthakāraṇā.
   “Imehi kho, gahapatiputta, catūhi ṭhānehi aññadatthuharo amitto mittapatirūpako veditabbo.
   256. “Catūhi kho, gahapatiputta, ṭhānehi vacīparamo amitto mittapatirūpako veditabbo. Atītena paṭisantharati, anāgatena paṭisantharati, niratthakena saṅgaṇhāti, paccuppannesu kiccesu byasanaṃ dasseti. Imehi kho, gahapatiputta, catūhi ṭhānehi vacīparamo amitto mittapatirūpako veditabbo.
   257. “Catūhi kho, gahapatiputta, ṭhānehi anuppiyabhāṇī amitto mittapatirūpako veditabbo. Pāpakaṃpissa anujānāti, kalyāṇaṃpissa anujānāti, sammukhāssa vaṇṇaṃ bhāsati, parammukhāssa avaṇṇaṃ bhāsati. Imehi kho, gahapatiputta, catūhi ṭhānehi anuppiyabhāṇī amitto mittapatirūpako veditabbo.
   258. “Catūhi kho, gahapatiputta, ṭhānehi apāyasahāyo amitto mittapatirūpako veditabbo Surāmeraya majjappamādaṭṭhānānuyoge sahāyo hoti, vikāla visikhā cariyānuyoge sahāyo hoti, samajjābhicaraṇe sahāyo hoti, jūtappamādaṭṭhānānuyoge sahāyo hoti. Imehi kho, gahapatiputta, catūhi ṭhānehi apāyasahāyo amitto mittapatirūpako veditabbo”ti.
   259. Idamavoca bhagavā, idaṃ vatvāna sugato athāparaṃ etadavoca satthā–
   “Aññadatthuharo mitto, yo ca mitto vacīparo;
   Anuppiyañca yo āha, apāyesu ca yo sakhā.
   Ete amitte cattāro, iti viññāya paṇḍito;
   Ārakā parivajjeyya, maggaṃ paṭibhayaṃ yathā”ti.
Suhadamitto
   260. “Cattārome gahapatiputta, mittā suhadā veditabbā. Upakāro mitto suhado veditabbo, samānasukhadukkho mitto suhado veditabbo, atthakkhāyī mitto suhado veditabbo, anukampako mitto suhado veditabbo.
   261. “Catūhi kho, gahapatiputta, ṭhānehi upakāro mitto suhado veditabbo. Pamattaṃ rakkhati, pamattassa sāpateyyaṃ rakkhati, bhītassa saraṇaṃ hoti, uppannesu kiccakaraṇīyesu taddiguṇaṃ bhogaṃ anuppadeti. Imehi kho, gahapatiputta, catūhi ṭhānehi upakāro mitto suhado veditabbo.
   262. “Catūhi kho, gahapatiputta, ṭhānehi samānasukhadukkho mitto suhado veditabbo. Guyhamassa ācikkhati, guyhamassa parigūhati, āpadāsu na vijahati, jīvitaṃpissa atthāya pariccattaṃ hoti. Imehi kho, gahapatiputta, catūhi ṭhānehi samānasukhadukkho mitto suhado veditabbo.
   263. “Catūhi kho, gahapatiputta, ṭhānehi atthakkhāyī mitto suhado veditabbo. Pāpā nivāreti, kalyāṇe niveseti, assutaṃ sāveti, saggassa maggaṃ ācikkhati. Imehi kho, gahapatiputta, catūhi ṭhānehi atthakkhāyī mitto suhado veditabbo.
   264. “Catūhi kho, gahapatiputta, ṭhānehi anukampako mitto suhado veditabbo. Abhavenassa na nandati, bhavenassa nandati, avaṇṇaṃ bhaṇamānaṃ nivāreti, vaṇṇaṃ bhaṇamānaṃ pasaṃsati. Imehi kho, gahapatiputta, catūhi ṭhānehi anukampako mitto suhado veditabbo”ti.
   265. Idamavoca bhagavā, idaṃ vatvāna sugato athāparaṃ etadavoca satthā–
   “Upakāro ca yo mitto, sukhe dukkhe ca yo sakhā.
   Atthakkhāyī ca yo mitto, yo ca mittānukampako.
   “Etepi mitte cattāro, iti viññāya paṇḍito;
   Sakkaccaṃ payirupāseyya, mātā puttaṃ va orasaṃ.
   Paṇḍito sīlasampanno, jalaṃ aggīva bhāsati.
   “Bhoge saṃharamānassa, bhamarasseva irīyato;
   Bhogā sannicayaṃ yanti, vammikovupacīyati.
   “Evaṃ bhoge samāhatvā, alamatto kule gihī;
   Catudhā vibhaje bhoge, sa ve mittāni ganthati.
   “Ekena bhoge bhuñjeyya, dvīhi kammaṃ payojaye;
   Catutthañca nidhāpeyya, āpadāsu bhavissatī”ti.
Chaddisāpaṭicchādanakaṇḍaṃ
   266. “Kathañca, gahapatiputta, ariyasāvako chaddisāpaṭicchādī hoti? Cha imā, gahapatiputta, disā veditabbā. Puratthimā disā mātāpitaro veditabbā, dakkhiṇā disā ācariyā veditabbā, pacchimā disā puttadārā veditabbā, uttarā disā mittāmaccā veditabbā, heṭṭhimā disā dāsakammakarā veditabbā, uparimā disā samaṇabrāhmaṇā veditabbā.
   267. “Pañcahi kho, gahapatiputta, ṭhānehi puttena puratthimā disā mātāpitaro paccupaṭṭhātabbā– bhato ne bharissāmi, kiccaṃ nesaṃ karissāmi, kulavaṃsaṃ ṭhapessāmi, dāyajjaṃ paṭipajjāmi, atha vā pana petānaṃ kālaṅkatānaṃ dakkhiṇaṃ anuppadassāmīti. Imehi kho, gahapatiputta, pañcahi ṭhānehi puttena puratthimā disā mātāpitaro paccupaṭṭhitā pañcahi ṭhānehi puttaṃ anukampanti. Pāpā nivārenti, kalyāṇe nivesenti, sippaṃ sikkhāpenti, patirūpena dārena saṃyojenti, samaye dāyajjaṃ niyyādenti. Imehi kho, gahapatiputta, pañcahi ṭhānehi puttena puratthimā disā mātāpitaro paccupaṭṭhitā imehi pañcahi ṭhānehi puttaṃ anukampanti. Evamassa esā puratthimā disā paṭicchannā hoti khemā appaṭibhayā.
   268. “Pañcahi kho, gahapatiputta, ṭhānehi antevāsinā dakkhiṇā disā ācariyā paccupaṭṭhātabbā– uṭṭhānena upaṭṭhānena sussusāya pāricariyāya sakkaccaṃ sippapaṭiggahaṇena. Imehi kho, gahapatiputta, pañcahi ṭhānehi antevāsinā dakkhiṇā disā ācariyā paccupaṭṭhitā pañcahi ṭhānehi antevāsiṃ anukampanti– suvinītaṃ vinenti, suggahitaṃ gāhāpenti, sabbasippassutaṃ samakkhāyino bhavanti, mittāmaccesu paṭiyādenti, disāsu parittāṇaṃ karonti. Imehi kho, gahapatiputta, pañcahi ṭhānehi antevāsinā dakkhiṇā disā ācariyā paccupaṭṭhitā imehi pañcahi ṭhānehi antevāsiṃ anukampanti. Evamassa esā dakkhiṇā disā paṭicchannā hoti khemā appaṭibhayā.
   269. “Pañcahi kho, gahapatiputta, ṭhānehi sāmikena pacchimā disā bhariyā paccupaṭṭhātabbā– sammānanāya anavamānanāya anaticariyāya issariyavossaggena alaṅkārānuppadānena. Imehi kho, gahapatiputta, pañcahi ṭhānehi sāmikena pacchimā disā bhariyā paccupaṭṭhitā pañcahi ṭhānehi sāmikaṃ anukampati– susaṃvihitakammantā ca hoti, saṅgahitaparijanā ca, anaticārinī ca, sambhatañca anurakkhati, dakkhā ca hoti analasā sabbakiccesu. Imehi kho, gahapatiputta, pañcahi ṭhānehi sāmikena pacchimā disā bhariyā paccupaṭṭhitā imehi pañcahi ṭhānehi sāmikaṃ anukampati. Evamassa esā pacchimā disā paṭicchannā hoti khemā appaṭibhayā.
   270. “Pañcahi kho, gahapatiputta, ṭhānehi kulaputtena uttarā disā mittāmaccā paccupaṭṭhātabbā– dānena peyyavajjena atthacariyāya samānattatāya avisaṃvādanatāya. Imehi kho, gahapatiputta, pañcahi ṭhānehi kulaputtena uttarā disā mittāmaccā paccupaṭṭhitā pañcahi ṭhānehi kulaputtaṃ anukampanti– pamattaṃ rakkhanti, pamattassa sāpateyyaṃ rakkhanti, bhītassa saraṇaṃ honti, āpadāsu na vijahanti, aparapajā cassa paṭipūjenti. Imehi kho, gahapatiputta, pañcahi ṭhānehi kulaputtena uttarā disā mittāmaccā paccupaṭṭhitā imehi pañcahi ṭhānehi kulaputtaṃ anukampanti. Evamassa esā uttarā disā paṭicchannā hoti khemā appaṭibhayā.
   271. “Pañcahi kho, gahapatiputta, ṭhānehi ayyirakena heṭṭhimā disā dāsakammakarā paccupaṭṭhātabbā– yathābalaṃ kammantasaṃvidhānena bhattavetanānuppadānena gilānupaṭṭhānena acchariyānaṃ rasānaṃ saṃvibhāgena samaye vossaggena. Imehi kho, gahapatiputta, pañcahi ṭhānehi ayyirakena heṭṭhimā disā dāsakammakarā paccupaṭṭhitā pañcahi ṭhānehi ayyirakaṃ anukampanti– pubbuṭṭhāyino ca honti, pacchā nipātino ca, dinnādāyino ca, sukatakammakarā ca, kittivaṇṇaharā ca. Imehi kho, gahapatiputta, pañcahi ṭhānehi ayyirakena heṭṭhimā disā dāsakammakarā paccupaṭṭhitā imehi pañcahi ṭhānehi ayyirakaṃ anukampanti. Evamassa esā heṭṭhimā disā paṭicchannā hoti khemā appaṭibhayā.
   272. “Pañcahi kho, gahapatiputta, ṭhānehi kulaputtena uparimā disā samaṇabrāhmaṇā paccupaṭṭhātabbā– mettena kāyakammena mettena vacīkammena mettena manokammena anāvaṭadvāratāya āmisānuppadānena. Imehi kho, gahapatiputta, pañcahi ṭhānehi kulaputtena uparimā disā samaṇabrāhmaṇā paccupaṭṭhitā chahi ṭhānehi kulaputtaṃ anukampanti– pāpā nivārenti, kalyāṇe nivesenti, kalyāṇena manasā anukampanti, assutaṃ sāventi, sutaṃ pariyodāpenti, saggassa maggaṃ ācikkhanti. Imehi kho, gahapatiputta, pañcahi ṭhānehi kulaputtena uparimā disā samaṇabrāhmaṇā paccupaṭṭhitā imehi chahi ṭhānehi kulaputtaṃ anukampanti. Evamassa esā uparimā disā paṭicchannā hoti khemā appaṭibhayā”ti.
   273. Idamavoca bhagavā. Idaṃ vatvāna sugato athāparaṃ etadavoca satthā–
   “Mātāpitā disā pubbā, ācariyā dakkhiṇā disā;
   Puttadārā disā pacchā, mittāmaccā ca uttarā.
   “Dāsakammakarā heṭṭhā, uddhaṃ samaṇabrāhmaṇā;
   Etā disā namasseyya, alamatto kule gihī.
   “Paṇḍito sīlasampanno, saṇho ca paṭibhānavā;
   Nivātavutti atthaddho, tādiso labhate yasaṃ.
   “Uṭṭhānako analaso, āpadāsu na vedhati;
   Acchinnavutti medhāvī, tādiso labhate yasaṃ.
   “Saṅgāhako mittakaro, vadaññū vītamaccharo;
   Netā vinetā anunetā, tādiso labhate yasaṃ.
   “Dānañca peyyavajjañca, atthacariyā ca yā idha;
   Samānattatā ca dhammesu, tattha tattha yathārahaṃ.
   Ete kho saṅgahā loke, rathassāṇīva yāyato.
   “Ete ca saṅgahā nāssu, na mātā puttakāraṇā;
   Labhetha mānaṃ pūjaṃ vā, pitā vā puttakāraṇā.
   “Yasmā ca saṅgahā ete, sammapekkhanti paṇḍitā.
   Tasmā mahattaṃ papponti, pāsaṃsā ca bhavanti te”ti.
   274. Evaṃ vutte, siṅgālako gahapatiputto bhagavantaṃ etadavoca– “abhikkantaṃ, bhante! Abhikkantaṃ, bhante! Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya ‘cakkhumanto rūpāni dakkhantī’ti. Evamevaṃ bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṃghañca. Upāsakaṃ maṃ bhagavā dhāretu, ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.
   Siṅgālasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.
漢巴經文比對(莊春江作):
  「四種業/四種穢(MA.135);四結業/四結行(DA.16)」,南傳作「四種污染行為」(Cattārokammakilesā),Maurice Walshe先生英譯為「四種污穢行為」(the four defilements of action)。按:《吉祥悅意》說,以這些行為眾生污染(kilissanti),因此被稱為污染行為。
  「不作業(MA.135)」,南傳作「不做工作」(kammaṃ na karoti,另譯為「不做業」),Maurice Walshe先生英譯為「一個人不做工作」(one does not work)。
  「現事必滅(MA.135)」,南傳作「在當前的義務上展示災禍」(paccuppannesu kiccesu byasanaṃ dasseti),Maurice Walshe先生英譯為「以某些災難為由說服他不能」(he pleads inability owing to some disaster)。按:《吉祥悅意》舉例說,當說「我需要車子」時,他會說他的「車輪破了,車軸斷了」等等。
  「稱可(MA.135)」,南傳作「相稱的」(patirūpena,另譯為「適當的」),Maurice Walshe先生英譯為「適合的」(suitable)。按:《吉祥悅意》以「與家族德行等相應的(一致的)」(kulasīlarūpādīhi anurūpena)解說。
  「於家中得自在(MA.135)」,南傳作「以權威的棄捨」(issariyavossaggena),Maurice Walshe先生英譯為「給權力」(by giving authority)。「權威」(issariya),另譯為「自在;主權」。
  「堅定者」(āraddho,另作「發動者」、「完成者」,但都與此處經文不勝相合),Maurice Walshe先生英譯為「他將全都順利」(all will go well with him)。按:《吉祥悅意》說,像這樣之色者(evarūpassa)在這個世間沒有五怨恨(pañca verāni),他在這個世間是完成者:就是滿足者與成就者(paritosito ceva nipphādito ca),在下個世間沒有五怨恨,他在這下個世間是完成者。
  「以四種情況」(Catūhi…ṭhānehi),Maurice Walshe先生英譯為「由於四個原因」(for the four reason),Narada長老英譯為「在四個方面」(In four ways),John Kelly, Sue Sawyer, and Victoria Yareham英譯為「以四件事」(by four things)。按:「(以)情況」(ṭhānehi),另譯為「理由;道理」,《吉祥悅意》以「理由;根據」(kāraṇehi)解說。
  「世間中這些是攝集」(Ete kho saṅgahā loke),Maurice Walshe先生英譯為「這些事使世間運轉」(These things make the world go round)。按:《吉祥悅意》說,當這些攝集存在時,世間轉起(loko vattati),不存在則不轉起(asati na vattati)。