經號:   
   (中部101經 更新)
禮敬那位世尊、阿羅漢、遍正覺者
中部
後五十則篇
1.天臂品
中部101經/天臂經(天臂品[11])(莊春江譯)
  我聽到這樣
  有一次世尊住在釋迦族人中,名叫天臂的釋迦族城鎮。
  在那裡,世尊召喚比丘們:「比丘們!」
  「尊師!」那些比丘回答世尊。
  世尊這麼說:
  「比丘們!有一些沙門婆羅門是這麼說者、這麼見者:『凡這個人感受任何或樂、或苦、或不苦不樂,全都因以前所作。像這樣,以苦行而有舊業的破壞;以不作新業而未來無流漏;以未來無流漏而有業的滅盡;以業的滅盡有苦的滅盡;以苦的滅盡有受的滅盡;以受的滅盡必將有一切苦的被除盡。』比丘們!尼乾陀們是這麼說者。
  比丘們!我去見這麼說的尼乾陀們,我說:『是真的嗎?尼乾陀道友們!你們是這麼說者、這麼見者:「凡這個人感受任何或樂、或苦、或不苦不樂,全都因以前所作。像這樣,以苦行而有舊業的破壞;以不作新業而未來無流漏;以未來無流漏而有業的滅盡;以業的滅盡有苦的滅盡;以苦的滅盡有受的滅盡;以受的滅盡必將有一切苦的被除盡。」嗎?』比丘們!當那些尼乾陀們被我這麼問時,他們同意:『是的。』
  我對他們這麼說:『又,尼乾陀道友們!你們知道:「我們以前存在;非不存在。」嗎?』『不,道友!』『又,尼乾陀道友們!你們知道:「我們以前作惡業;非不作。」嗎?』『不,道友!』『又,尼乾陀道友們!你們知道:「我們以前做如此、如此的惡業。」嗎?』『不,道友!』『又,尼乾陀道友們!你們知道:「這麼多苦已滅盡,這麼多苦應該被滅盡,當這麼多苦被滅盡時,一切苦將被滅盡。」嗎?』『不,道友!』『又,尼乾陀道友們!你們知道:「在當生中有不善法的捨斷、善法的具足。」嗎?』『不,道友!』『尼乾陀道友們!像這樣,你們確實不知道:「我們以前存在;非不存在。」你們確實不知道:「我們以前作惡業;非不作。」你們確實不知道:「我們以前做如此、如此的惡業。」你們確實不知道:「這麼多苦已滅盡,這麼多苦應該被滅盡,當這麼多苦被滅盡時,一切苦將被滅盡。」你們確實不知道:「在當生中有不善法的捨斷、善法的具足。」當存在這樣時,尊者尼乾陀們的記說:「凡這個人感受任何或樂、或苦、或不苦不樂,全都因以前所作。像這樣,以苦行而有舊業的破壞;以不作新業而未來無流漏;以未來無流漏而有業的滅盡;以業的滅盡有苦的滅盡;以苦的滅盡有受的滅盡;以受的滅盡必將有一切苦的被除盡。」是不適當的。
  尼乾陀道友們!如果你們知道:「我們以前存在;非不存在。」如果你們知道:「我們以前作惡業;非不作。」如果你們知道:「我們以前做如此、如此的惡業。」如果你們知道:「這麼多苦已滅盡,這麼多苦應該被滅盡,當這麼多苦被滅盡時,一切苦將被滅盡。」如果你們知道:「在當生中有不善法的捨斷、善法的具足。」當存在這樣時,尊者尼乾陀們的記說:「凡這個人感受任何或樂、或苦、或不苦不樂,全都因以前所作。像這樣,以苦行而有舊業的破壞;以不作新業而未來無流漏;以未來無流漏而有業的滅盡;以業的滅盡有苦的滅盡;以苦的滅盡有受的滅盡;以受的滅盡必將有一切苦的被除盡。」是適當的。
  尼乾陀道友們!猶如男子如果被塗有厚厚毒藥的箭射穿,他因箭的刺穿而會感受突然來襲的、苦的、激烈的、辛辣的感受。他的朋友、同僚、親族、親屬會雇用箭醫,他的那位箭醫會以刀切開傷口,他因被刀切開傷口而會感受突然來襲的、苦的、激烈的、辛辣的感受。那位箭醫會以探針為他探尋箭,他因被探針探尋箭而會感受突然來襲的、苦的、激烈的、辛辣的感受。那位箭醫會為他拔除箭,他因拔除箭而會感受突然來襲的、苦的、激烈的、辛辣的感受。那位箭醫會為他在傷口上運用炭火除毒,他因在傷口上運用炭火除毒而會感受突然來襲的、苦的、激烈的、辛辣的感受。後來,以傷口治癒、皮膚長出來,他會成為無病的、快樂的、獨立的、自己能控制的、想去哪裡就去哪裡的。他這麼想:「我之前被塗有厚厚毒藥的箭射穿,我因箭的刺穿而感受突然來襲的、苦的、激烈的、辛辣的感受。我的朋友、同僚、親族、親屬雇用箭醫,我的那位箭醫以刀切開傷口,我因被刀切開傷口而感受突然來襲的、苦的、激烈的、辛辣的感受。那位箭醫以探針為我探尋箭,我因被探針探尋箭而感受突然來襲的、苦的、激烈的、辛辣的感受。那位箭醫為我拔除箭,我因拔除箭而感受突然來襲的、苦的、激烈的、辛辣的感受。那位箭醫為我在傷口上運用炭火除毒,我因在傷口上運用炭火除毒而感受突然來襲的、苦的、激烈的、辛辣的感受。後來,以傷口治癒、皮膚長出來,我成為無病的、快樂的、獨立的、自己能控制的、想去哪裡就去哪裡的。」同樣的,尼乾陀道友們!如果你們知道:「我們以前存在;非不存在。」如果你們知道:「我們以前作惡業;非不作。」如果你們知道:「我們以前做如此、如此的惡業。」如果你們知道:「這麼多苦已滅盡,這麼多苦應該被滅盡,當這麼多苦被滅盡時,一切苦將被滅盡。」如果你們知道:「在當生中有不善法的捨斷、善法的具足。」當存在這樣時,尊者尼乾陀們的記說:「凡這個人感受任何或樂、或苦、或不苦不樂,全都因以前所作。像這樣,以苦行而有舊業的破壞;以不作新業而未來無流漏;以未來無流漏而有業的滅盡;以業的滅盡有苦的滅盡;以苦的滅盡有受的滅盡;以受的滅盡必將有一切苦的被除盡。」是適當的。
  尼乾陀道友們!因為你們不知道:「我們以前存在;非不存在。」你們不知道:「我們以前作惡業;非不作。」你們不知道:「我們以前做如此、如此的惡業。」你們不知道:「這麼多苦已滅盡,這麼多苦應該被滅盡,當這麼多苦被滅盡時,一切苦將被滅盡。」你們不知道:「在當生中有不善法的捨斷、善法的具足。」因此,尊者尼乾陀們的記說:「凡這個人感受任何或樂、或苦、或不苦不樂,全都因以前所作。像這樣,以苦行而有舊業的破壞;以不作新業而未來無流漏;以未來無流漏而有業的滅盡;以業的滅盡有苦的滅盡;以苦的滅盡有受的滅盡;以受的滅盡必將有一切苦的被除盡。」是不適當的。』
  比丘們!當這麼說時,那些尼乾陀們對我這麼說:
  「道友!尼乾陀自稱是一切智者、一切見者、無殘留智見者:『當我行走時、站立時、睡時、醒時,常持續地現起智見。』他這麼說:『尼乾陀學友們!有你們以前所作的惡業,你們要以這辛辣的苦行滅盡它。而凡在這裡、現在,以身、語、意防護者,則是未來惡業的不作。像這樣,以苦行而有舊業的破壞;以不作新業而未來無流漏;以未來無流漏而有業的滅盡;以業的滅盡有苦的滅盡;以苦的滅盡有受的滅盡;以受的滅盡必將有一切苦的被除盡。』而我們喜歡、接受這個[說法],因為那樣,我們是悅意的。」
  比丘們!當這麼說時,我對那些尼乾陀們這麼說:
  「尼乾陀道友們!有這五法,在當生中有二種結果,哪五個呢?信、[個人的]愛好、口傳、理論的深思、沈思後接受之見解,尼乾陀道友們!這五法在當生中有二種果報。這裡,尼乾陀尊者們對說過去大師的信是哪一種呢?[個人的]愛好是哪一種呢?口傳是哪一種呢?理論的深思是哪一種呢?沈思後接受之見解是哪一種呢?」比丘們!我沒看見在尼乾陀中有任何如法的反擊說
  再者,比丘們!我對那些尼乾陀們這麼說:
  「尼乾陀道友們!你們怎麼想:當你們有激烈行動與激烈勤奮時,那時,你們以激烈行動而感受突然來襲的、苦的、激烈的、辛辣的感受,但當你們沒有激烈行動與激烈勤奮時,那時,你們不以激烈行動而感受突然來襲的、苦的、激烈的、辛辣的感受嗎?」
  「喬達摩道友!當我們有激烈行動與激烈勤奮時,那時,我們以激烈行動而感受突然來襲的、苦的、激烈的、辛辣的感受,但當我們沒有激烈行動與激烈勤奮時,那時,我們不以激烈行動而感受突然來襲的、苦的、激烈的、辛辣的感受。」
  「尼乾陀道友們!像這樣,當你們有激烈行動與激烈勤奮時,那時,你們以激烈行動而感受突然來襲的、苦的、激烈的、辛辣的感受,但當你們沒有激烈行動與激烈勤奮時,那時,你們不以激烈行動而感受突然來襲的、苦的、激烈的、辛辣的感受,當存在這樣時,尊者尼乾陀們的記說:『凡這個人感受任何或樂、或苦、或不苦不樂,全都因以前所作。像這樣,以苦行而有舊業的破壞;以不作新業而未來無流漏;以未來無流漏而有業的滅盡;以業的滅盡有苦的滅盡;以苦的滅盡有受的滅盡;以受的滅盡必將有一切苦的被除盡。』是不適當的。
  尼乾陀道友們!如果當你們有激烈行動與激烈勤奮時,那時,你們不會以激烈行動而感受突然來襲的、苦的、激烈的、辛辣的感受,但當你們沒有激烈行動與激烈勤奮時,那時,你們會以[沒有]激烈行動而感受突然來襲的、苦的、激烈的、辛辣的感受,當存在這樣時,尊者尼乾陀們的記說:『凡這個人感受任何或樂、或苦、或不苦不樂,全都因以前所作。像這樣,以苦行而有舊業的破壞;以不作新業而未來無流漏;以未來無流漏而有業的滅盡;以業的滅盡有苦的滅盡;以苦的滅盡有受的滅盡;以受的滅盡必將有一切苦的被除盡。』是適當的。
  但,尼乾陀道友們!因為當你們有激烈行動與激烈勤奮時,那時,你們會以激烈行動而感受突然來襲的、苦的、激烈的、辛辣的感受,但當你們沒有激烈行動與激烈勤奮時,那時,你們不會以激烈行動而感受突然來襲的、苦的、激烈的、辛辣的感受,你們只以那些自己的行動感受著突然來襲的、苦的、激烈的、辛辣的感受,以無明、無智、迷妄而錯誤地相信:『凡這個人感受任何或樂、或苦、或不苦不樂,全都因以前所作。像這樣,以苦行而有舊業的破壞;以不作新業而未來無流漏;以未來無流漏而有業的滅盡;以業的滅盡有苦的滅盡;以苦的滅盡有受的滅盡;以受的滅盡必將有一切苦的被除盡。』比丘們!我沒看見在尼乾陀中有任何如法的反擊說。
  再者,比丘們!我對那些尼乾陀們這麼說:
  『尼乾陀道友們!你們怎麼想:這裡,凡在當生中應該被感受的業,它可能以行動或勤奮成為來世應該被感受的嗎?』
  『不,道友!』
  『尼乾陀道友們!你們怎麼想:而,這裡,凡來世應該被感受的業,它可能以行動或勤奮成為在當生中應該被感受的嗎?』
  『不,道友!』
  『尼乾陀道友們!你們怎麼想:這裡,凡應該被感受為樂的業,它可能以行動或勤奮成為應該被感受為苦的嗎?』
  『不,道友!』
  『尼乾陀道友們!你們怎麼想:而,這裡,凡應該被感受為苦的業,它可能以行動或勤奮成為應該被感受為樂的嗎?』
  『不,道友!』
  『尼乾陀道友們!你們怎麼想:這裡,凡已成熟應該被感受的業,它可能以行動或勤奮成為未成熟應該被感受的嗎?』
  『不,道友!』
  『尼乾陀道友們!你們怎麼想:而,這裡,凡未成熟應該被感受的業,它可能以行動或勤奮成為已成熟應該被感受的嗎?』
  『不,道友!』
  『尼乾陀道友們!你們怎麼想:這裡,凡應該被多感受的業,它可能以行動或勤奮成為應該被少感受的嗎?』
  『不,道友!』
  『尼乾陀道友們!你們怎麼想:而,這裡,凡應該被少感受的業,它可能以行動或勤奮成為應該被多感受的嗎?』
  『不,道友!』
  『尼乾陀道友們!你們怎麼想:這裡,凡應該被感受的業,它可能以行動或勤奮成為應該不被感受的嗎?』
  『不,道友!』
  『尼乾陀道友們!你們怎麼想:而,這裡,凡應該不被感受的業,它可能以行動或勤奮成為應該被感受的嗎?』
  『不,道友!』
  『尼乾陀道友們!像這樣,這裡,凡在當生中應該被感受的業,它不可能以行動或勤奮成為來世應該被感受的;而,這裡,凡來世應該被感受的業,它不可能以行動或勤奮成為在當生中應該被感受的。這裡,凡應該被感受為樂的業,它不可能以行動或勤奮成為應該被感受為苦的;這裡,凡應該被感受為苦的業,它不可能以行動或勤奮成為應該被感受為樂的。這裡,凡已成熟應該被感受的業,它不可能以行動或勤奮成為未成熟應該被感受的;這裡,凡未成熟應該被感受的業,它不可能以行動或勤奮成為已成熟應該被感受的。這裡,凡應該被多感受的業,它不可能以行動或勤奮成為應該被少感受的;這裡,凡應該被少感受的業,它不可能以行動或勤奮成為應該被多感受的。這裡,凡應該被感受的業,它不可能以行動或勤奮成為應該不被感受的;這裡,凡應該不被感受的業,它不可能以行動或勤奮成為應該被感受的。當存在這樣時,尊者尼乾陀們的行動是無結果的,勤奮是無結果的。』
  比丘們!尼乾陀們是這麼說者。比丘們!對這麼說的尼乾陀們而言,有十種如法的種種說來到[他]應該被呵責處
  比丘們!如果眾生因以前所作而感受苦樂,比丘們!尼乾陀們以前確實作了惡業者,因為他們現在感受這樣突然來襲的、苦的、激烈的、辛辣的感受。
  比丘們!如果眾生因主宰者的創造而感受苦樂,比丘們!尼乾陀們確實被邪惡的主宰者創造,因為他們現在感受這樣突然來襲的、苦的、激烈的、辛辣的感受。
  比丘們!如果眾生因意外狀態而感受苦樂,比丘們!尼乾陀們確實有惡意外者,因為他們現在感受這樣突然來襲的、苦的、激烈的、辛辣的感受。
  比丘們!如果眾生因出身階級而感受苦樂,比丘們!尼乾陀們確實是惡出身階級者,因為他們現在感受這樣突然來襲的、苦的、激烈的、辛辣的感受。
  比丘們!如果眾生因當生行動而感受苦樂,比丘們!尼乾陀們確實是這樣[惡的]當生行動者,因為他們現在感受這樣突然來襲的、苦的、激烈的、辛辣的感受。
  比丘們!如果眾生因以前所作而感受苦樂,比丘們!尼乾陀們應該被呵責,如果眾生不因以前所作而感受苦樂,比丘們!尼乾陀們[仍]應該被呵責。
  比丘們!如果眾生因主宰者的創造而感受苦樂,比丘們!尼乾陀們應該被呵責,如果眾生不因主宰者的創造而感受苦樂,比丘們!尼乾陀們[仍]應該被呵責。
  比丘們!如果眾生因意外狀態而感受苦樂,比丘們!尼乾陀們應該被呵責,如果眾生不因意外狀態而感受苦樂,比丘們!尼乾陀們[仍]應該被呵責。
  比丘們!如果眾生因出身階級而感受苦樂,比丘們!尼乾陀們應該被呵責,如果眾生不因出身階級而感受苦樂,比丘們!尼乾陀們[仍]應該被呵責。
  比丘們!如果眾生因當生行動而感受苦樂,比丘們!尼乾陀們應該被呵責,如果眾生不因當生行動而感受苦樂,比丘們!尼乾陀們[仍]應該被呵責。
  比丘們!尼乾陀們是這麼說者。比丘們!對這麼說的尼乾陀們而言,有這十種如法的種種說來到[他]應該被呵責處。比丘們!這樣,行動是無結果的,勤奮是無結果的。
  而,比丘們!如何是行動有結果的,勤奮有結果的呢?比丘們!這裡,比丘不這麼被征服,不以苦征服自己,不遍捨如法的樂,也不在樂上入迷,他這麼了知:『當行勤奮時,我的這個苦因以行的勤奮而褪去當旁觀時,我的這個苦因在修習平靜時褪去。』在那裡,他對那在行勤奮時以行的勤奮而褪去的苦因行勤奮;又,在那裡,他對那在旁觀與修習平靜時褪去的苦因修習平靜。當他行勤奮時,這樣那樣的苦因以行的勤奮而褪去,這樣,那苦被除盡;當他旁觀時,這樣那樣的苦因在修習平靜時褪去,這樣,那苦被除盡。
  比丘們!猶如男子對女子染著而心被激烈的欲與強烈的期待結縛,如果他看見那位女子與其他男子一起站立、共語、哄笑、共笑,比丘們!你們怎麼想:那位男子看見那位女子與其他男子一起站立、共語、哄笑、共笑後,是否會生起愁、悲、苦、憂、絕望呢?」
  「是的,大德!那是什麼原因呢?大德!因為那位男子對那位女子染著而心被激烈的欲與強烈的期待結縛,因此,看見那位女子與其他男子一起站立、共語、哄笑、共笑後,會生起愁、悲、苦、憂、絕望。」
  「比丘們!那時,那位男子這麼想:『我對那位女子染著而心被激烈的欲與強烈的期待結縛,我看見那位女子與其他男子一起站立、共語、哄笑、共笑後,生起愁、悲、苦、憂、絕望,讓我捨斷對那位女子的欲貪。』他會捨斷對那位女子的欲貪。如果他[再]看見那位女子與其他男子一起站立、共語、哄笑、共笑,比丘們!你們怎麼想:那位男子看見那位女子與其他男子一起站立、共語、哄笑、共笑後,是否會生起愁、悲、苦、憂、絕望呢?」
  「不,大德!那是什麼原因呢?大德!因為那位男子對那位女子離貪,因此,看見那位女子與其他男子一起站立、共語、哄笑、共笑後,不會生起愁、悲、苦、憂、絕望。」
  「同樣的,比丘們!比丘不這麼被征服,不以苦征服自己,不遍捨如法的樂,也不在樂上入迷,他這麼了知:『當行勤奮時,我的這個苦因以行的勤奮而褪去;當旁觀時,我的這個苦因在修習平靜時褪去。』在那裡,他對那在行勤奮時以行的勤奮而褪去的苦因行勤奮;又,在那裡,他對那在旁觀與修習平靜時褪去的苦因修習平靜。當他行勤奮時,這樣那樣的苦因以行的勤奮而褪去,這樣,那苦被除盡;當他旁觀時,這樣那樣的苦因在修習平靜時褪去,這樣,那苦被除盡。比丘們!這樣是行動有結果的,勤奮有結果的。
  再者,比丘們!比丘像這樣深慮:『當住於如[自己想要的]樂時,我的不善法增長,善法衰退,但,當對自己以苦勤奮時,我的不善法衰退,善法增長,讓我對自己以苦勤奮。』他對自己以苦勤奮。當對自己以苦勤奮時,他的不善法衰退,善法增長,過些時候,他對自己不以苦勤奮,那是什麼原因呢?比丘們!因為比丘為了對自己以苦勤奮的目的已完成,因此,過些時候,他對自己不以苦勤奮。
  比丘們!猶如作箭者在二火把間燒烤箭桿,使之變直與適合作業的,比丘們!當作箭者的箭桿在二火把間燒烤,使之變直與適合作業的,過些時候,作箭者不在二火把間燒烤箭桿使之變直與適合作業的,那是什麼原因呢?比丘們!因為作箭者為了在二火把間燒烤箭桿,使之變直與適合作業的之目的已完成,因此,過些時候,作箭者不在二火把間燒烤箭桿使之變直與適合作業的。同樣的,比丘們!比丘像這樣深慮:『當住於如[自己想要的]樂時,我的不善法增長,善法衰退,但,當對自己以苦勤奮時,我的不善法衰退,善法增長,讓我對自己以苦勤奮。』他對自己以苦勤奮。當對自己以苦勤奮時,他的不善法衰退,善法增長。過些時候,他對自己不以苦勤奮,那是什麼原因呢?比丘們!因為比丘為了對自己以苦勤奮的目的已完成,因此,過些時候,他對自己不以苦勤奮。比丘們!這樣是行動有結果的,勤奮有結果的。
  再者,比丘們!這裡,如來阿羅漢遍正覺者明與行具足者善逝世間知者應該被調御人的無上調御者人天之師佛陀世尊出現於世間,他以證智自作證後,為這包括天、魔、梵的世界;包括沙門、婆羅門的世代;包括諸天、人宣說,他教導開頭是善、中間是善、完結是善;意義正確辭句正確的法,他說明唯獨圓滿、遍清淨的梵行屋主、屋主之子或在其它族姓中出生者聽聞那個法;聽聞那個法後,於如來處獲得信;由於具備那獲得的信,他像這樣深慮:『居家生活是障礙,是塵垢之路;出家是露地。住在家中,這是不容易行一向圓滿、一向清淨的磨亮海螺之梵行,讓我剃除髮鬚、裹上袈裟衣後,從在家出家,成為非家生活。』過些時候,他捨斷少量的財富聚集或捨斷大量的財富聚集後;捨斷少量的親屬圈或捨斷大量的親屬圈後,剃除髮鬚、裹上袈裟衣後,從在家出家,成為非家生活。
  當他這樣出家時,進入比丘的生活規定:捨斷殺生後,他是離殺生者,他住於已捨離棍棒、已捨離刀劍、有羞恥的、同情的、對一切活的生物憐愍的。捨斷未給予而取後,他是離未給予而取者、給予而取者、只期待給予物者,以不盜取而自我住於清淨。捨斷非梵行後,他是梵行者,遠離俗法而住,已離婬欲。捨斷妄語後,他是離妄語者、真實語者、緊隨真實者、能信賴者、應該信賴者、對世間無詐欺者。捨斷離間語後,他是離離間語者:他從這裡聽到後,不為了對這些人離間而在那裡說,或者,他從那裡聽到後,不為了對那些人離間而在這裡說,像這樣,他是分裂的調解者、和諧的散播者、樂於和合者、愛好和合者、喜歡和合者、作和合之言說者。捨斷粗惡語後,他是離粗惡語者,凡那柔和的、悅耳的、可愛的、動心的、優雅的、眾人所愛的、眾人可意的言語,像這樣言語被他說。捨斷雜穢語後,他是離雜穢語者:他是適當時機之說者、事實之說者、有益處之說者,如法之說者、如律之說者;他以適當時機說有價值、有理由、有節制、具有利益的言語。他是離破壞種子類、草木類者,是晚上停止、戒絕非時食的一日一食者,是離跳舞、歌曲、音樂、看戲者,是離花環之配戴、芳香之莊嚴、塗抹物之打扮狀態者,是離高床、大床者,是離領受金銀者,是離領受生穀者,是離領受生肉者,是離領受女子、少女者,是離領受男奴僕、女奴僕者,是離領受山羊與羊者,是離領受雞與豬者,是離領受象、牛、馬、騾馬者,是離領受田與地者,是離從事差使、遣使者,是離買賣者,是離在秤重上欺瞞、偽造貨幣、度量欺詐者,是離賄賂、欺瞞、詐欺、不實者,是離割截、殺害、捕縛、搶奪、掠奪、暴力者。
  他是已知足者:以衣服保護身體、以施食保護肚子,不論出發到何處,他只拿[這些]出發,猶如鳥不論以翼飛到何處,只有翼的負荷而飛。同樣的,比丘是已知足者:以衣服保護身體、以施食保護肚子,不論出發到何處,他只拿[這些]出發。已具備這聖戒蘊,他自身內感受無過失的安樂。
  他以眼見色後,不成為相的執取者、細相的執取者,因為當住於眼根的不防護時,貪婪、憂之惡不善法會流入,他依其自制而行動,保護眼根,在眼根上達到自制;以耳聽聲音後,……(中略)以鼻聞氣味後,……(中略)以舌嚐味道後,……(中略)以身觸所觸後,……(中略)以意識知法後,不成為相的執取者、細相的執取者,因為當住於意根的不防護時,貪婪、憂之惡不善法會流入,他依其自制而行動,保護意根,在意根上達到自制。已具備這聖根自制,他自身內感受不受害的安樂
  他在前進、後退時是正知於行為者;在前視、後視時是正知於行為者;在[肢體]曲伸時是正知於行為者;在[穿]衣、持鉢與大衣時是正知於行為者;在飲、食、嚼、嚐時是正知於行為者;在大小便動作時是正知於行為者;在行、住、坐、臥、清醒、語、默時是正知於行為者。
  已具備這聖戒蘊,(已具備這聖知足,)已具備這聖根自制,已具備這聖念與正知,他親近獨居的住處:林野、樹下、山岳、洞窟、山洞、墓地、森林、露地、稻草堆。他食畢,從施食處返回,坐下,盤腿後,挺直身體,建立起面前的念後,他捨斷對世間的貪婪,以離貪婪心而住,使心從貪婪中清淨。捨斷惡意與瞋怒後,住於無瞋害心、對一切活的生物憐愍,使心從惡意與瞋怒中清淨。捨斷惛沈睡眠後,住於離惛沈睡眠、有光明想、具念、正知,使心從惛沈睡眠中清淨。捨斷掉舉後悔後,住於不掉舉、自身內心寂靜,使心從掉舉後悔中清淨。捨斷疑惑後,住於脫離疑惑、在善法上無疑,使心從疑惑中清淨。
  他捨斷這些心的隨雜染慧的減弱五蓋後,從離欲、離不善法後,進入後住於有尋、有伺離而生喜、樂的初禪,比丘們!這樣是行動有結果的,勤奮有結果的。
  再者,比丘們!比丘以尋與伺的平息,自信一心,進入後住於無尋、無伺,定而生喜、樂的第二禪,比丘們!這樣是行動有結果的,勤奮有結果的。
  再者,比丘們!比丘以喜的褪去與住於平靜,有念、正知,以身體感受樂,進入後住於這聖弟子宣說:『他是平靜、具念、住於樂者』的第三禪,比丘們!這樣是行動有結果的,勤奮有結果的。
  再者,比丘們!比丘以樂的捨斷與苦的捨斷,及以之前喜悅與憂的滅沒,進入後住於不苦不樂,由平靜而念遍淨的第四禪,比丘們!這樣是行動有結果的,勤奮有結果的。
  當那個心是這樣入定的、遍淨的、淨化的、無穢的、離隨雜染的、可塑的、適合作業的、住立的、到達不動的之時,他使心轉向許多前世住處回憶之智。他回憶起許多前世住處,即:一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、十萬生、許多壞劫、許多成劫、許多壞成劫:『在那裡是這樣的名、這樣的姓氏、這樣的容貌、[吃]這樣的食物、這樣的苦樂感受、這樣的壽長,從那裡死後生於那裡,而在那裡又是這樣的名、這樣的姓氏、這樣的容貌、[吃]這樣的食物、這樣的苦樂感受、這樣的壽長,從那裡死後生於這裡。』像這樣,他回憶起許多前世住處有這樣的行相與境遇,比丘們!這樣是行動有結果的,勤奮有結果的。
  當那個心是這樣入定的、遍淨的、淨化的、無穢的、離隨雜染的、可塑的、適合作業的、住立的、到達不動的之時,他使心轉向眾生死亡與往生之智,他以清淨、超越人的天眼,看見當眾生死時、往生時,在下劣、勝妙,美、醜,幸、不幸中,了知眾生依業流轉:『這些眾生諸君,具備身惡行、語惡行、意惡行,斥責聖者,邪見與持邪見之業行,他們以身體的崩解,死後已往生到苦界惡趣下界、地獄,或者這些眾生諸君,具備身善行、語善行、意善行,不斥責聖者,正見與持正見之業行,他們以身體的崩解,死後已往生到善趣、天界。』這樣,他以清淨、超越人的天眼,看見當眾生死時、往生時,在下劣、勝妙,美、醜,幸、不幸中,了知眾生依業流轉,比丘們!這樣是行動有結果的,勤奮有結果的。
  當那個心是這樣入定的、遍淨的、淨化的、無穢的、離隨雜染的、可塑的、適合作業的、住立的、到達不動的之時,他使心轉向煩惱之滅盡智。他如實了知:『這是苦。』如實了知:『這是苦。』如實了知:『這是苦。』如實了知:『這是導向苦滅道跡。』如實了知:『這些是煩惱。』如實了知:『這是煩惱集。』如實了知:『這是煩惱滅。』如實了知:『這是導向煩惱滅道跡。』當他這麼知、這麼見時,心從欲的煩惱解脫,心從有的煩惱解脫,心從無明的煩惱解脫。當解脫時,有『[這是]解脫』之智,他了知:『出生已盡梵行已完成應該作的已作不再有這樣[輪迴]的狀態了。』比丘們!這樣是行動有結果的,勤奮有結果的。
  比丘們!如來是這麼說者。比丘們!對這麼說的如來而言,有十種如法的種種說來到應該被稱讚處。
  比丘們!如果眾生因以前所作而感受苦樂,比丘們!如來以前確實作了善業,因為他現在感受這樣無煩惱的樂受
  比丘們!如果眾生因主宰者的創造而感受苦樂,比丘們!如來確實被善的主宰者創造,因為他現在感受這樣無煩惱的樂受。
  比丘們!如果眾生因意外狀態而感受苦樂,比丘們!如來確實有善的意外者,因為他現在感受這樣無煩惱的樂受。
  比丘們!如果眾生因出身階級而感受苦樂,比丘們!如來確實是善出身階級者,因為他現在感受這樣無煩惱的樂受。
  比丘們!如果眾生因當生行動而感受苦樂,比丘們!如來確實是善的當生行動者,因為他現在感受這樣無煩惱的樂受。
  比丘們!如果眾生因以前所作而感受苦樂,比丘們!如來應該被稱讚;如果眾生不因以前所作而感受苦樂,比丘們!如來[仍]應該被稱讚。
  比丘們!如果眾生因主宰者的創造而感受苦樂,比丘們!如來應該被稱讚,如果眾生不因主宰者的創造而感受苦樂,比丘們!如來[仍]應該被稱讚。
  比丘們!如果眾生因意外狀態而感受苦樂,比丘們!如來應該被稱讚,如果眾生不因意外狀態而感受苦樂,比丘們!如來[仍]應該被稱讚。
  比丘們!如果眾生因出身階級而感受苦樂,比丘們!如來應該被稱讚,如果眾生不因出身階級而感受苦樂,比丘們!如來[仍]應該被稱讚。
  比丘們!如果眾生因當生行動而感受苦樂,比丘們!如來應該被稱讚,如果眾生不因當生行動而感受苦樂,比丘們!如來[仍]應該被稱讚。
  比丘們!如來是這麼說者。比丘們!對這麼說的如來而言,有這十種如法的種種說來到應該被稱讚處。」
  這就是世尊所說,那些悅意的比丘歡喜世尊所說。
  天臂經第一終了。
Namotassa bhagavato arahato sammāsambudhassa
Majjhimanikāye
Uparipaṇṇāsapāḷi
1. Devadahavaggo
MN.101/(1) Devadahasuttaṃ
   1. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sakkesuviharati devadahaṃ nāma sakyānaṃ nigamo. Tatra kho bhagavā bhikkhū āmantesi– “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca– “santi, bhikkhave, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino - ‘yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu. Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī”ti. Evaṃ vādino, bhikkhave, nigaṇṭhā. “Evaṃ vādāhaṃ, bhikkhave, nigaṇṭhe, upasaṅkamitvā evaṃ vadāmi - ‘saccaṃ kira tumhe āvuso, nigaṇṭhā, evaṃvādino evaṃdiṭṭhino - ‘yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu. Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī”ti? Te ca me, bhikkhave, nigaṇṭhā, evaṃ puṭṭhā ‘āmā’ti paṭijānanti.”
   “tyāhaṃ evaṃ vadāmi– ‘kiṃ pana tumhe, āvuso nigaṇṭhā, jānātha– ahuvamheva mayaṃ pubbe, na nāhuvamhā’ti? ‘No hidaṃ, āvuso’.
   “‘Kiṃ pana tumhe, āvuso nigaṇṭhā, jānātha– akaramheva mayaṃ pubbe pāpakammaṃ, na nākaramhā’ti? ‘No hidaṃ, āvuso’.
   “‘Kiṃ pana tumhe, āvuso nigaṇṭhā, jānātha– evarūpaṃ vā evarūpaṃ vā pāpakammaṃ akaramhā’ti? ‘No hidaṃ, āvuso’.
   “‘Kiṃ pana tumhe, āvuso nigaṇṭhā, jānātha– ettakaṃ vā dukkhaṃ nijjiṇṇaṃ, ettakaṃ vā dukkhaṃ nijjīretabbaṃ, ettakamhi vā dukkhe nijjiṇṇe sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī’ti? ‘No hidaṃ, āvuso’.
   “‘Kiṃ pana tumhe, āvuso nigaṇṭhā, jānātha– diṭṭheva dhamme akusalānaṃ dhammānaṃ pahānaṃ, kusalānaṃ dhammānaṃ upasampadan’ti? ‘No hidaṃ, āvuso’.
   2. “Iti kira tumhe, āvuso nigaṇṭhā, na jānātha– ahuvamheva mayaṃ pubbe, na nāhuvamhāti na jānātha– akaramheva mayaṃ pubbe pāpakammaṃ, na nākaramhāti, na jānātha– evarūpaṃ vā evarūpaṃ vā pāpakammaṃ akaramhāti, na jānātha– ettakaṃ vā dukkhaṃ nijjiṇṇaṃ, ettakaṃ vā dukkhaṃ nijjīretabbaṃ, ettakamhi vā dukkhe nijjiṇṇe sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatīti, na jānātha– diṭṭheva dhamme akusalānaṃ dhammānaṃ pahānaṃ, kusalānaṃ dhammānaṃ upasampadaṃ; evaṃ sante āyasmantānaṃ nigaṇṭhānaṃ na kallamassa veyyākaraṇāya– yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu. Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī”ti.
   “Sace pana tumhe, āvuso nigaṇṭhā, jāneyyātha– ahuvamheva mayaṃ pubbe, na nāhuvamhāti, jāneyyātha– akaramheva mayaṃ pubbe pāpakammaṃ, na nākaramhāti, jāneyyātha– evarūpaṃ vā evarūpaṃ vā pāpakammaṃ akaramhāti, jāneyyātha– ettakaṃ vā dukkhaṃ nijjiṇṇaṃ, ettakaṃ vā dukkhaṃ nijjīretabbaṃ, ettakamhi vā dukkhe nijjiṇṇe sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatīti, jāneyyātha– diṭṭheva dhamme akusalānaṃ dhammānaṃ pahānaṃ, kusalānaṃ dhammānaṃ upasampadaṃ; evaṃ sante āyasmantānaṃ nigaṇṭhānaṃ kallamassa veyyākaraṇāya– yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu. Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī”ti.
   3. “Seyyathāpi, āvuso nigaṇṭhā, puriso sallena viddho assa savisena gāḷhūpalepanena; so sallassapi vedhanahetu dukkhā tibbā kaṭukā vedanā vediyeyya. Tassa mittāmaccā ñātisālohitā bhisakkaṃ sallakattaṃ upaṭṭhāpeyyuṃ. Tassa so bhisakko sallakatto satthena vaṇamukhaṃ parikanteyya; so satthenapi vaṇamukhassa parikantanahetu dukkhā tibbā kaṭukā vedanā vediyeyya. Tassa so bhisakko sallakatto esaniyā sallaṃ eseyya; so esaniyāpi sallassa esanāhetu dukkhā tibbā kaṭukā vedanā vediyeyya Tassa so bhisakko sallakatto sallaṃ abbuheyya; so sallassapi abbuhanahetu dukkhā tibbā kaṭukā vedanā vediyeyya. Tassa so bhisakko sallakatto agadaṅgāraṃ vaṇamukhe odaheyya; so agadaṅgārassapi vaṇamukhe odahanahetu dukkhā tibbā kaṭukā vedanā vediyeyya. So aparena samayena rūḷhena vaṇena sañchavinā arogo assa sukhī serī sayaṃvasī yena kāmaṅgamo. Tassa evamassa– ahaṃ kho pubbe sallena viddho ahosiṃ savisena gāḷhūpalepanena. Sohaṃ sallassapi vedhanahetu dukkhā tibbā kaṭukā vedanā vediyiṃ. Tassa me mittāmaccā ñātisālohitā bhisakkaṃ sallakattaṃ upaṭṭhapesuṃ. Tassa me so bhisakko sallakatto satthena vaṇamukhaṃ parikanti; sohaṃ satthenapi vaṇamukhassa parikantanahetu dukkhā tibbā kaṭukā vedanā vediyiṃ. Tassa me so bhisakko sallakatto esaniyā sallaṃ esi; so ahaṃ esaniyāpi sallassa esanāhetu dukkhā tibbā kaṭukā vedanā vediyiṃ. Tassa me so bhisakko sallakatto sallaṃ abbuhi; sohaṃ sallassapi abbuhanahetu dukkhā tibbā kaṭukā vedanā vediyiṃ. Tassa me so bhisakko sallakatto agadaṅgāraṃ vaṇamukhe odahi; sohaṃ agadaṅgārassapi vaṇamukhe odahanahetu dukkhā tibbā kaṭukā vedanā vediyiṃ. Somhi etarahi rūḷhena vaṇena sañchavinā arogo sukhī serī sayaṃvasī yena kāmaṅgamo”ti.
   “Evameva kho, āvuso nigaṇṭhā, sace tumhe jāneyyātha– ahuvamheva mayaṃ pubbe, na nāhuvamhāti, jāneyyātha– akaramheva mayaṃ pubbe pāpakammaṃ, na nākaramhāti, jāneyyātha– evarūpaṃ vā evarūpaṃ vā pāpakammaṃ akaramhāti, jāneyyātha– ettakaṃ vā dukkhaṃ nijjiṇṇaṃ, ettakaṃ vā dukkhaṃ nijjīretabbaṃ, ettakamhi vā dukkhe nijjiṇṇe sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatīti, jāneyyātha– diṭṭheva dhamme akusalānaṃ dhammānaṃ pahānaṃ, kusalānaṃ dhammānaṃ upasampadaṃ; evaṃ sante āyasmantānaṃ nigaṇṭhānaṃ kallamassa veyyākaraṇāya– yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu. Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī”ti.
   “Yasmā ca kho tumhe, āvuso nigaṇṭhā, na jānātha– ahuvamheva mayaṃ pubbe, na nāhuvamhāti, na jānātha– akaramheva mayaṃ pubbe pāpakammaṃ, na nākaramhāti, na jānātha– evarūpaṃ vā evarūpaṃ vā pāpakammaṃ akaramhāti, na jānātha– ettakaṃ vā dukkhaṃ nijjiṇṇaṃ, ettakaṃ vā dukkhaṃ nijjīretabbaṃ, ettakamhi vā dukkhe nijjiṇṇe sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatīti, na jānātha– diṭṭheva dhamme akusalānaṃ dhammānaṃ pahānaṃ, kusalānaṃ dhammānaṃ upasampadaṃ; tasmā āyasmantānaṃ nigaṇṭhānaṃ na kallamassa veyyākaraṇāya– yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu. Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī”ti.
   4. “Evaṃ vutte, bhikkhave, te nigaṇṭhā maṃ etadavocuṃ– ‘nigaṇṭho āvuso, nāṭaputto sabbaññū sabbadassāvī, aparisesaṃ ñāṇadassanaṃ paṭijānāti Carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhitan’ti. So evamāha– ‘atthi kho vo, āvuso nigaṇṭhā, pubbeva pāpakammaṃ kataṃ, taṃ imāya kaṭukāya dukkarakārikāya nijjīretha, yaṃ panettha etarahi kāyena saṃvutā vācāya saṃvutā manasā saṃvutā taṃ āyatiṃ pāpakammassa akaraṇaṃ. Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī’ti. Tañca panamhākaṃ ruccati ceva khamati ca, tena camhā attamanā”ti.
   5. “Evaṃ vutte ahaṃ, bhikkhave, te nigaṇṭhe etadavocaṃ– ‘pañca kho ime, āvuso nigaṇṭhā, dhammā diṭṭheva dhamme dvidhāvipākā. Katame pañca? Saddhā, ruci, anussavo, ākāraparivitakko, diṭṭhinijjhānakkhanti– ime kho, āvuso nigaṇṭhā, pañca dhammā diṭṭheva dhamme dvidhāvipākā. Tatrāyasmantānaṃ nigaṇṭhānaṃ kā atītaṃse satthari saddhā, kā ruci, ko anussavo, ko ākāraparivitakko, kā diṭṭhinijjhānakkhantī’ti. Evaṃvādī kho ahaṃ, bhikkhave, nigaṇṭhesu na kañci sahadhammikaṃ vādapaṭihāraṃ samanupassāmi.
   “Puna caparāhaṃ, bhikkhave, te nigaṇṭhe evaṃ vadāmi– ‘taṃ kiṃ maññatha, āvuso nigaṇṭhā. Yasmiṃ vo samaye tibbo upakkamo hoti tibbaṃ padhānaṃ, tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha; yasmiṃ pana vo samaye na tibbo upakkamo hoti na tibbaṃ padhānaṃ, na tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyethā’ti? ‘Yasmiṃ no, āvuso gotama, samaye tibbo upakkamo hoti tibbaṃ padhānaṃ, tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyāma; yasmiṃ pana no samaye na tibbo upakkamo hoti na tibbaṃ padhānaṃ, na tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyāmā’”ti.
   6. “Iti kira, āvuso nigaṇṭhā, yasmiṃ vo samaye tibbo upakkamo hoti tibbaṃ padhānaṃ, tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha; yasmiṃ pana vo samaye na tibbo upakkamo hoti na tibbaṃ padhānaṃ, na tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha. Evaṃ sante āyasmantānaṃ nigaṇṭhānaṃ na kallamassa veyyākaraṇāya– yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu. Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatīti. Sace, āvuso nigaṇṭhā, yasmiṃ vo samaye tibbo upakkamo hoti tibbaṃ padhānaṃ, na tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha; yasmiṃ pana vo samaye na tibbo upakkamo hoti na tibbaṃ padhānaṃ, tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha; evaṃ sante āyasmantānaṃ nigaṇṭhānaṃ kallamassa veyyākaraṇāya– yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu. Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī”ti.
   “‘Yasmā ca kho, āvuso nigaṇṭhā, yasmiṃ vo samaye tibbo upakkamo hoti tibbaṃ padhānaṃ, tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha; yasmiṃ pana vo samaye na tibbo upakkamo hoti na tibbaṃ padhānaṃ, na tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha; te tumhe sāmaṃyeva opakkamikā dukkhā tibbā kaṭukā vedanā vedayamānā avijjā aññāṇā sammohā vipaccetha yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu. Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī’ti. Evaṃvādīpi kho ahaṃ, bhikkhave, nigaṇṭhesu na kañci sahadhammikaṃ vādapaṭihāraṃ samanupassāmi.
   7. “Puna caparāhaṃ, bhikkhave, te nigaṇṭhe evaṃ vadāmi– ‘taṃ kiṃ maññathāvuso nigaṇṭhā, yamidaṃ kammaṃ diṭṭhadhammavedanīyaṃ taṃ upakkamena vā padhānena vā samparāyavedanīyaṃ hotūti labbhametan’ti? ‘No hidaṃ, āvuso’. ‘Yaṃ panidaṃ kammaṃ samparāyavedanīyaṃ taṃ upakkamena vā padhānena vā diṭṭhadhammavedanīyaṃ hotūti labbhametan’ti? ‘No hidaṃ, āvuso’. ‘Taṃ kiṃ maññathāvuso nigaṇṭhā, yamidaṃ kammaṃ sukhavedanīyaṃ taṃ upakkamena vā padhānena vā dukkhavedanīyaṃ hotūti labbhametan’ti? ‘No hidaṃ, āvuso’. ‘Yaṃ panidaṃ kammaṃ dukkhavedanīyaṃ taṃ upakkamena vā padhānena vā sukhavedanīyaṃ hotūti labbhametan’ti? ‘No hidaṃ, āvuso’. ‘Taṃ kiṃ maññathāvuso nigaṇṭhā, yamidaṃ kammaṃ paripakkavedanīyaṃ taṃ upakkamena vā padhānena vā aparipakkavedanīyaṃ hotūti labbhametan’ti? ‘No hidaṃ, āvuso’. ‘Yaṃ panidaṃ kammaṃ aparipakkavedanīyaṃ taṃ upakkamena vā padhānena vā paripakkavedanīyaṃ hotūti labbhametan’ti? ‘No hidaṃ, āvuso’. ‘Taṃ kiṃ maññathāvuso nigaṇṭhā, yamidaṃ kammaṃ bahuvedanīyaṃ taṃ upakkamena vā padhānena vā appavedanīyaṃ hotūti labbhametan’ti? ‘No hidaṃ, āvuso’. ‘Yaṃ panidaṃ kammaṃ appavedanīyaṃ taṃ upakkamena vā padhānena vā bahuvedanīyaṃ hotūti labbhametan’ti? ‘No hidaṃ, āvuso’. ‘Taṃ kiṃ maññathāvuso nigaṇṭhā, yamidaṃ kammaṃ savedanīyaṃ taṃ upakkamena vā padhānena vā avedanīyaṃ hotūti labbhametan’ti? ‘No hidaṃ, āvuso’. ‘Yaṃ panidaṃ kammaṃ avedanīyaṃ taṃ upakkamena vā padhānena vā savedanīyaṃ hotūti labbhametan’ti? ‘No hidaṃ, āvuso’.
   8. “Iti kira, āvuso nigaṇṭhā, yamidaṃ kammaṃ diṭṭhadhammavedanīyaṃ taṃ upakkamena vā padhānena vā samparāyavedanīyaṃ hotūti alabbhametaṃ, yaṃ panidaṃ kammaṃ samparāyavedanīyaṃ taṃ upakkamena vā padhānena vā diṭṭhadhammavedanīyaṃ hotūti alabbhametaṃ, yamidaṃ kammaṃ sukhavedanīyaṃ taṃ upakkamena vā padhānena vā dukkhavedanīyaṃ hotūti alabbhametaṃ, yamidaṃ kammaṃ dukkhavedanīyaṃ taṃ upakkamena vā padhānena vā sukhavedanīyaṃ hotūti alabbhametaṃ, yamidaṃ kammaṃ paripakkavedanīyaṃ taṃ upakkamena vā padhānena vā aparipakkavedanīyaṃ hotūti alabbhametaṃ, yamidaṃ kammaṃ aparipakkavedanīyaṃ taṃ upakkamena vā padhānena vā paripakkavedanīyaṃ hotūti alabbhametaṃ, yamidaṃ kammaṃ bahuvedanīyaṃ taṃ upakkamena vā padhānena vā appavedanīyaṃ hotūti alabbhametaṃ, yamidaṃ kammaṃ appavedanīyaṃ taṃ upakkamena vā padhānena vā bahuvedanīyaṃ hotūti alabbhametaṃ, yamidaṃ kammaṃ savedanīyaṃ taṃ upakkamena vā padhānena vā avedanīyaṃ hotūti alabbhametaṃ, yamidaṃ kammaṃ avedanīyaṃ taṃ upakkamena vā padhānena vā savedanīyaṃ hotūti alabbhametaṃ; evaṃ sante āyasmantānaṃ nigaṇṭhānaṃ aphalo upakkamo hoti, aphalaṃ padhānaṃ”.
   “Evaṃvādī, bhikkhave, nigaṇṭhā. Evaṃvādīnaṃ, bhikkhave, nigaṇṭhānaṃ dasa sahadhammikā vādānuvādā gārayhaṃ ṭhānaṃ āgacchanti.
   9. “Sace, bhikkhave, sattā pubbekatahetu sukhadukkhaṃ paṭisaṃvedenti; addhā, bhikkhave, nigaṇṭhā pubbe dukkaṭakammakārino yaṃ etarahi evarūpā dukkhā tibbā kaṭukā vedanā vediyanti. Sace, bhikkhave, sattā issaranimmānahetu sukhadukkhaṃ paṭisaṃvedenti; addhā, bhikkhave, nigaṇṭhā pāpakena issarena nimmitā yaṃ etarahi evarūpā dukkhā tibbā kaṭukā vedanā vediyanti. Sace, bhikkhave, sattā saṅgatibhāvahetu sukhadukkhaṃ paṭisaṃvedenti; addhā, bhikkhave, nigaṇṭhā pāpasaṅgatikā yaṃ etarahi evarūpā dukkhā tibbā kaṭukā vedanā vediyanti. Sace, bhikkhave, sattā abhijātihetu sukhadukkhaṃ paṭisaṃvedenti; addhā, bhikkhave, nigaṇṭhā pāpābhijātikā yaṃ etarahi evarūpā dukkhā tibbā kaṭukā vedanā vediyanti. Sace, bhikkhave, sattā diṭṭhadhammūpakkamahetu sukhadukkhaṃ paṭisaṃvedenti; addhā, bhikkhave, nigaṇṭhā evarūpā diṭṭhadhammūpakkamā yaṃ etarahi evarūpā dukkhā tibbā kaṭukā vedanā vediyanti.
   “Sace, bhikkhave, sattā pubbekatahetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā; no ce sattā pubbekatahetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā. Sace, bhikkhave, sattā issaranimmānahetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā; no ce sattā issaranimmānahetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā. Sace, bhikkhave, sattā saṅgatibhāvahetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā; no ce sattā saṅgatibhāvahetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā. Sace, bhikkhave, sattā abhijātihetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā; no ce sattā abhijātihetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā. Sace, bhikkhave, sattā diṭṭhadhammūpakkamahetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā; no ce sattā diṭṭhadhammūpakkamahetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā. Evaṃvādī, bhikkhave, nigaṇṭhā. Evaṃvādīnaṃ, bhikkhave, nigaṇṭhānaṃ ime dasa sahadhammikā vādānuvādā gārayhaṃ ṭhānaṃ āgacchanti. Evaṃ kho, bhikkhave, aphalo upakkamo hoti, aphalaṃ padhānaṃ.
   10. “Kathañca, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ? Idha, bhikkhave, bhikkhu na heva anaddhabhūtaṃ attānaṃ dukkhena addhabhāveti, dhammikañca sukhaṃ na pariccajati, tasmiñca sukhe anadhimucchito hoti. So evaṃ pajānāti– ‘imassa kho me dukkhanidānassa saṅkhāraṃ padahato saṅkhārappadhānā virāgo hoti, imassa pana me dukkhanidānassa ajjhupekkhato upekkhaṃ bhāvayato virāgo hotī’ti. So yassa hi khvāssa dukkhanidānassa saṅkhāraṃ padahato saṅkhārappadhānā virāgo hoti, saṅkhāraṃ tattha padahati. Yassa panassa dukkhanidānassa ajjhupekkhato upekkhaṃ bhāvayato virāgo hoti, upekkhaṃ tattha bhāveti. Tassa tassa dukkhanidānassa saṅkhāraṃ padahato saṅkhārappadhānā virāgo hoti– evampissa taṃ dukkhaṃ nijjiṇṇaṃ hoti. Tassa tassa dukkhanidānassa ajjhupekkhato upekkhaṃ bhāvayato virāgo hoti– evampissa taṃ dukkhaṃ nijjiṇṇaṃ hoti.
   11. “Seyyathāpi, bhikkhave, puriso itthiyā sāratto paṭibaddhacitto tibbacchando tibbāpekkho. So taṃ itthiṃ passeyya aññena purisena saddhiṃ santiṭṭhantiṃ sallapantiṃ sañjagghantiṃ saṃhasantiṃ. Taṃ kiṃ maññatha, bhikkhave, api nu tassa purisassa amuṃ itthiṃ disvā aññena purisena saddhiṃ santiṭṭhantiṃ sallapantiṃ sañjagghantiṃ saṃhasantiṃ uppajjeyyuṃ sokaparidevadukkhadomanassūpāyāsā”ti? “Evaṃ, bhante”. “Taṃ kissa hetu”? “Amu hi, bhante, puriso amussā itthiyā sāratto paṭibaddhacitto tibbacchando tibbāpekkho Tasmā taṃ itthiṃ disvā aññena purisena saddhiṃ santiṭṭhantiṃ sallapantiṃ sañjagghantiṃ saṃhasantiṃ uppajjeyyuṃ sokaparidevadukkhadomanassūpāyāsā”ti. “Atha kho, bhikkhave, tassa purisassa evamassa– ‘ahaṃ kho amussā itthiyā sāratto paṭibaddhacitto tibbacchando tibbāpekkho. Tassa me amuṃ itthiṃ disvā aññena purisena saddhiṃ santiṭṭhantiṃ sallapantiṃ sañjagghantiṃ saṃhasantiṃ uppajjanti sokaparidevadukkhadomanassūpāyāsā. Yaṃnūnāhaṃ yo me amussā itthiyā chandarāgo taṃ pajaheyyan’ti. So yo amussā itthiyā chandarāgo taṃ pajaheyya. So taṃ itthiṃ passeyya aparena samayena aññena purisena saddhiṃ santiṭṭhantiṃ sallapantiṃ sañjagghantiṃ saṃhasantiṃ. Taṃ kiṃ maññatha, bhikkhave, api nu tassa purisassa amuṃ itthiṃ disvā aññena purisena saddhiṃ santiṭṭhantiṃ sallapantiṃ sañjagghantiṃ saṃhasantiṃ uppajjeyyuṃ sokaparidevadukkhadomanassūpāyāsā”ti? “No hetaṃ, bhante”. “Taṃ kissa hetu”? “Amu hi, bhante, puriso amussā itthiyā virāgo. Tasmā taṃ itthiṃ disvā aññena purisena saddhiṃ santiṭṭhantiṃ sallapantiṃ sañjagghantiṃ saṃhasantiṃ na uppajjeyyuṃ sokaparidevadukkhadomanassūpāyāsā” ti.
   “Evameva kho, bhikkhave, bhikkhu na heva anaddhabhūtaṃ attānaṃ dukkhena addhabhāveti, dhammikañca sukhaṃ na pariccajati, tasmiñca sukhe anadhimucchito hoti. So evaṃ pajānāti– ‘imassa kho me dukkhanidānassa saṅkhāraṃ padahato saṅkhārappadhānā virāgo hoti, imassa pana me dukkhanidānassa ajjhupekkhato upekkhaṃ bhāvayato virāgo hotī’ti. So yassa hi khvāssa dukkhanidānassa saṅkhāraṃ padahato saṅkhārappadhānā virāgo hoti, saṅkhāraṃ tattha padahati; yassa panassa dukkhanidānassa ajjhupekkhato upekkhaṃ bhāvayato virāgo hoti, upekkhaṃ tattha bhāveti. Tassa tassa dukkhanidānassa saṅkhāraṃ padahato saṅkhārappadhānā virāgo hoti– evampissa taṃ dukkhaṃ nijjiṇṇaṃ hoti Tassa tassa dukkhanidānassa ajjhupekkhato upekkhaṃ bhāvayato virāgo hoti– evampissa taṃ dukkhaṃ nijjiṇṇaṃ hoti. Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ.
   12. “Puna caparaṃ, bhikkhave, bhikkhu iti paṭisañcikkhati– ‘yathāsukhaṃ kho me viharato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti; dukkhāya pana me attānaṃ padahato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. Yaṃnūnāhaṃ dukkhāya attānaṃ padaheyyan’ti. So dukkhāya attānaṃ padahati. Tassa dukkhāya attānaṃ padahato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhanti. So na aparena samayena dukkhāya attānaṃ padahati. Taṃ kissa hetu? Yassa hi so, bhikkhave, bhikkhu atthāya dukkhāya attānaṃ padaheyya svāssa attho abhinipphanno hoti. Tasmā na aparena samayena dukkhāya attānaṃ padahati. Seyyathāpi, bhikkhave, usukāro tejanaṃ dvīsu alātesu ātāpeti paritāpeti ujuṃ karoti kammaniyaṃ. Yato kho, bhikkhave, usukārassa tejanaṃ dvīsu alātesu ātāpitaṃ hoti paritāpitaṃ ujuṃ kataṃ kammaniyaṃ, na so taṃ aparena samayena usukāro tejanaṃ dvīsu alātesu ātāpeti paritāpeti ujuṃ karoti kammaniyaṃ. Taṃ kissa hetu? Yassa hi so, bhikkhave, atthāya usukāro tejanaṃ dvīsu alātesu ātāpeyya paritāpeyya ujuṃ kareyya kammaniyaṃ svāssa attho abhinipphanno hoti. Tasmā na aparena samayena usukāro tejanaṃ dvīsu alātesu ātāpeti paritāpeti ujuṃ karoti kammaniyaṃ. Evameva kho, bhikkhave, bhikkhu iti paṭisañcikkhati– ‘yathāsukhaṃ kho me viharato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti; dukkhāya pana me attānaṃ padahato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. Yaṃnūnāhaṃ dukkhāya attānaṃ padaheyyan’ti. So dukkhāya attānaṃ padahati. Tassa dukkhāya attānaṃ padahato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. So na aparena samayena dukkhāya attānaṃ padahati. Taṃ kissa hetu? Yassa hi so, bhikkhave, bhikkhu atthāya dukkhāya attānaṃ padaheyya svāssa attho abhinipphanno hoti. Tasmā na aparena samayena dukkhāya attānaṃ padahati. Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ.
   13. “Puna caparaṃ, bhikkhave, idha tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto. So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati– ‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti. So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya mahantaṃ vā bhogakkhandhaṃ pahāya, appaṃ vā ñātiparivaṭṭaṃ pahāya mahantaṃ vā ñātiparivaṭṭaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati.
   14. “So evaṃ pabbajito samāno bhikkhūnaṃ sikkhāsājīvasamāpanno pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. Adinnādānaṃ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharati. Abrahmacariyaṃ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā. Musāvādaṃ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṃvādako lokassa. Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti; ito sutvā na amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya– iti bhinnānaṃ vā sandhātā sahitānaṃ vā anuppadātā samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā hoti. Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti; yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā hoti. Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ. So bījagāmabhūtagāmasamārambhā paṭivirato hoti. Ekabhattiko hoti rattūparato virato vikālabhojanā. Naccagītavāditavisūkadassanā paṭivirato hoti. Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti. Uccāsayanamahāsayanā paṭivirato hoti. Jātarūparajatapaṭiggahaṇā paṭivirato hoti. Āmakadhaññapaṭiggahaṇā paṭivirato hoti. Āmakamaṃsapaṭiggahaṇā paṭivirato hoti. Itthikumārikapaṭiggahaṇā paṭivirato hoti. Dāsidāsapaṭiggahaṇā paṭivirato hoti. Ajeḷakapaṭiggahaṇā paṭivirato hoti. Kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti. Hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti. Khettavatthupaṭiggahaṇā paṭivirato hoti. Dūteyyapahiṇagamanānuyogā paṭivirato hoti. Kayavikkayā paṭivirato hoti. Tulākūṭakaṃsakūṭamānakūṭā paṭivirato hoti. Ukkoṭanavañcananikatisāciyogā paṭivirato hoti. Chedanavadhabandhanaviparāmosa-ālopasahasākārā paṭivirato hoti.
   “So santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti, evameva bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena; so yena yeneva pakkamati samādāyeva pakkamati. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti.
   15. “So cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā …pe… ghānena gandhaṃ ghāyitvā …pe… jivhāya rasaṃ sāyitvā …pe… kāyena phoṭṭhabbaṃ phusitvā …pe… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati. So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedeti.
   “So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajāna-kārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.
   16. “So iminā ca ariyena sīlakkhandhena samannāgato, (imāya ca ariyāya santuṭṭhiyā samannāgato,) iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. So pacchābhattaṃ piṇḍapātapaṭikkanto nisīdati pallaṅkaṃ ābhujitvā, ujuṃ kāyaṃ paṇidhāya, parimukhaṃ satiṃ upaṭṭhapetvā. So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti. Byāpādapadosaṃ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodheti. Thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṃ parisodheti. Uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto uddhaccakukkuccā cittaṃ parisodheti. Vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.
   “So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Evampi bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ.
   “Puna caparaṃ, bhikkhave, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ.
   “Puna caparaṃ, bhikkhave, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti. Yaṃ taṃ ariyā ācikkhanti– ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ.
   “Puna caparaṃ, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā, adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ.
   17. “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe– ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sa-uddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ.
   18. “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti. Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ.
   19. “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti. So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti; ‘ime āsavā’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Evampi kho, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ. Evaṃvādī, bhikkhave, tathāgatā. Evaṃvādīnaṃ, bhikkhave, tathāgatānaṃ dasa sahadhammikā pāsaṃsaṭṭhānā āgacchanti.
   20. “Sace bhikkhave, sattā pubbekatahetu sukhadukkhaṃ paṭisaṃvedenti; addhā, bhikkhave, tathāgato pubbe sukatakammakārī yaṃ etarahi evarūpā anāsavā sukhā vedanā vedeti. Sace, bhikkhave, sattā issaranimmānahetu sukhadukkhaṃ paṭisaṃvedenti; addhā, bhikkhave, tathāgato bhaddakena issarena nimmito yaṃ etarahi evarūpā anāsavā sukhā vedanā vedeti. Sace, bhikkhave, sattā saṅgatibhāvahetu sukhadukkhaṃ paṭisaṃvedenti; addhā, bhikkhave, tathāgato kalyāṇasaṅgatiko yaṃ etarahi evarūpā anāsavā sukhā vedanā vedeti. Sace, bhikkhave, sattā abhijātihetu sukhadukkhaṃ paṭisaṃvedenti; addhā, bhikkhave, tathāgato kalyāṇābhijātiko yaṃ etarahi evarūpā anāsavā sukhā vedanā vedeti. Sace, bhikkhave, sattā diṭṭhadhammūpakkamahetu sukhadukkhaṃ paṭisaṃvedenti; addhā, bhikkhave, tathāgato kalyāṇadiṭṭhadhammūpakkamo yaṃ etarahi evarūpā anāsavā sukhā vedanā vedeti.
   “Sace, bhikkhave, sattā pubbekatahetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato; no ce sattā pubbekatahetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato. Sace, bhikkhave, sattā issaranimmānahetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato; no ce sattā issaranimmānahetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato. Sace, bhikkhave, sattā saṅgatibhāvahetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato; no ce sattā saṅgatibhāvahetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato. Sace, bhikkhave, sattā abhijātihetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato; no ce sattā abhijātihetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato. Sace, bhikkhave, sattā diṭṭhadhammūpakkamahetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato; no ce sattā diṭṭhadhammūpakkamahetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato. Evaṃvādī, bhikkhave, tathāgatā. Evaṃvādīnaṃ, bhikkhave, tathāgatānaṃ ime dasa sahadhammikā pāsaṃsaṭṭhānā āgacchantī”ti.
   Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
   Devadahasuttaṃ niṭṭhitaṃ paṭhamaṃ.
漢巴經文比對(莊春江作):
  「我為本有(MA.19)」,南傳作「我們以前存在」(ahuvamheva mayaṃ pubbe),智髻比丘長老英譯為「你過去存在」(that you existed in the past)。按:「存在」(ahu),另譯為「有」。
  「我為爾所苦盡(MA.19)」,南傳作「這麼多苦已滅盡」(ettakaṃ vā dukkhaṃ nijjiṇṇaṃ),智髻比丘長老英譯為「這麼多苦已經被耗盡」(so much suffering has already been exhausted)。
  「有上斷、上苦行(MA.19)」,南傳作「有激烈行動與激烈勤奮」(tibbo upakkamo hoti tibbaṃ padhānaṃ),智髻比丘長老英譯為「有激烈致力與激烈努力」(there is intense exertion, intense striving)。
  「因斷、因苦行(MA.19)」,南傳作「以行動或勤奮」(upakkamena vā padhānena vā),智髻比丘長老英譯為「經由致力與努力」(through exertion and striving)。按:「行動」(upakkamo),另譯為「對策;修治」,《破斥猶豫》以「努力」(payogena)解說。「勤奮」(padhānaṃ),另譯為「努力;精勤」,古譯為「勤;斷」,《破斥猶豫》以「活力」(vīriyena)解說。
  「不熟報業(MA.19)」,南傳作「未成熟應該被感受的業」(kammaṃ aparipakkavedanīyaṃ),智髻比丘長老英譯為「一個[其結果]要被[各人]經驗仍未成熟的行為」(an action [whose result] is to be experienced in a unmatured [personality])。按:《破斥猶豫》以「來世應該被感受的」(samparāyavedanīyassevetaṃ)解說。
  「現世二報(MA.19)」,南傳作「在當生中有二種果報」(diṭṭheva dhamme dvidhāvipākā),智髻比丘長老英譯為「此時此地可能產生二不同方式」(may turn out in two different ways here and now)。按:「二種果報」在MN.95中說,一種可能是「空的、空虛的、虛妄的」(rittaṃ tucchaṃ musā),一種可能是「真實、如實、不異如(無例外的)」(bhūtaṃ tacchaṃ anaññathā)。北傳經文「人自有虛妄言是可信、……有善觀。」一段,應是此意。
  「皆因合會(MA.19)」,南傳作「因意外狀態」(saṅgatibhāvahetu),智髻比丘長老英譯為「由於環境與自然」(are caused by circumstance and nature),坦尼沙羅比丘長老英譯為「全然基於運氣」(based on sheer luck)。按:「意外」(saṅgati),另有「集會,會合;結合」之意,「意外狀態」(saṅgatibhāva),水野弘元《巴利語辭典》作「(地水火風等的)結合的狀態」,《破斥猶豫》以「經由運命已決定的狀態」(niyatibhāvakāraṇā)解說,這樣與第一種「因以前所作」類同而重複,若比對DA.13/AN.3.62「三度處/三種宗派教義」的次第,則應該屬於「無因無緣」類,saṅgati正也有「意外;偶發事故」的一類含意,今準此譯。
  「行欲(MA.19)」,南傳作「當行勤奮時」(saṅkhāraṃ padahato),智髻比丘長老英譯為「當我以決心努力時」(When I strive with determination),《破斥猶豫》以「當結合活力做時」(sampayogavīriyaṃ karontassa)解說。或「以行的勤奮」(saṅkhārappadhānā),智髻比丘長老英譯為「因為那決心的努力」(because of that determined striving)。
  「行捨欲(MA.19)」,南傳作「當旁觀時」(ajjhupekkhato),智髻比丘長老英譯為「平靜地看」(look on with equanimity)。
  「修其行捨欲(MA.19)」,南傳作「在修習平靜時」(upekkhaṃ bhāvayato),智髻比丘長老英譯為「當開發平靜時」(while I develop equanimity)。按:《破斥猶豫》以「樂速通行」(sukhāpaṭipadā khippābhiññā)解說「這麼了知」,亦即「行勤奮、旁觀」這二種為樂速通行。
  「若自斷苦(MA.19)」,南傳作「當對自己以苦勤奮時」(dukkhāya…attānaṃ padahato),智髻比丘長老英譯為「當我自己致力於那些苦時」(when I exert myself in what is painful),菩提比丘長老解說,此段是佛陀允許「頭陀支」(dhutaṅga)的理由:適度利用苦行,有利於克服雜染,但不像其他苦行者相信的,他們不用來脫去舊業與淨化靈魂,《破斥猶豫》說這屬於「苦遲通行」(dukkhāpaṭipadādandhābhiñña)。
  「其義已成(MA.19)」,南傳作「目的已完成」(attho abhinipphanno hoti,另譯為「利益已完成」),智髻比丘長老英譯為「目的已達成完成」(The purpose…has been achieved)。
  「無漏樂(MA.19)」,南傳作「無煩惱的樂受」(anāsavā sukhā vedanā),智髻比丘長老英譯為「無污點之快樂感受」(taintless pleasant feelings)。
  「對說過去大師」(atītaṃse satthari),智髻比丘長老英譯為「對一位說過去的老師」(in a teacher who speaks about the past)。
  「如法的反擊說」(sahadhammikaṃ vādapaṭihāraṃ),智髻比丘長老英譯為「他們的合法防衛立場」(legitimate defence of their position)。按:《破斥猶豫》以「有因有理由(sahetukaṃ sakāraṇaṃ)的回說(paccāgamanakavādaṃ)」解說。
  「錯誤地相信」(vipaccetha),智髻比丘長老英譯為「你們錯誤地抱持」(you mistakenly hold)。按:《破斥猶豫》以「你們顛倒地相信(viparītato saddahatha),或你們取顛倒執見(vipallāsaggāhaṃ vā gaṇhathāti)」解說,今準此譯。
  「應該被感受」(savedanīyaṃ,直譯為「有應該被感受;應該被有感受」),智髻比丘長老英譯為「要被經驗」(is to be experienced)。按:《破斥猶豫》以「有果報的業」(savipākaṃ kammaṃ)解說。
  「如法的種種說來到[他]應該被呵責處」(sahadhammikā vādānuvādā gārayhaṃ ṭhānaṃ āgacchanti),智髻比丘長老英譯為「從提供責備他們基礎之他們的主張之合法推論」(legitimate deductions from their assertions that provide ground for censuring them)。
  「苦因」(dukkhanidānassa,另譯為「苦的來源;苦因緣」),智髻比丘長老英譯為「苦的特定來源」(particular source of suffering)。按:《破斥猶豫》以「渴愛;五蘊為苦因」解說。