經號:   
   (中部114經 更新)
中部114經/應該被實行的不應該被實行的經(逐步品[12])(莊春江譯)
  被我這麼聽聞
  有一次世尊住在舍衛城祇樹林給孤獨園。
  在那裡,世尊召喚比丘們:「比丘們!」
  「尊師!」那些比丘回答世尊。
  世尊說這個:
  「比丘們!我將為你們教導應該被實行的、不應該被實行的之法的教說,你們要聽它!你們要好好作意!我將說了。」
  「是的,大德!」那些比丘回答世尊。
  世尊說這個:
  「比丘們!我以二種說身行為:應該被實行的及不應該被實行的,而那是互相不同的身行為。比丘們!我也以二種說語行為:應該被實行的及不應該被實行的,而那是互相不同的語行。比丘們!我也以二種說意行為:應該被實行的及不應該被實行的,而那是互相不同的意行。比丘們!我也以二種說心的生起:應該被實行的及不應該被實行的,而那是互相不同的心的生起。比丘們!我也以二種說想的獲得:應該被實行的及不應該被實行的,而那是互相不同的想的獲得。比丘們!我也以二種說見的獲得:應該被實行的及不應該被實行的,而那是互相不同的見的獲得。比丘們!我也以二種說個體的獲得:應該被實行的及不應該被實行的,而那是互相不同個體的獲得。」
  在這麼說時,尊者舍利弗對世尊說這個:
  「大德!我對這個被世尊簡要地說的、未詳細地解析的義理,這樣詳細地了知義理:(109)
  『比丘們!我以二種說身行為:應該被實行的及不應該被實行的,而那是互相不同的身行。』而像這樣這被世尊說,這是緣於什麼而被說?大德!當實行如這樣的身行為時,諸不善法增加,諸善法衰退,像這樣的身行為不應該被實行;大德!當實行如這樣的身行為時,諸善法增加,諸不善法衰退,像這樣的身行為應該被實行。(110)
  大德!當實行什麼樣的身行為時,諸不善法增加,諸善法衰退呢?大德!這裡,某人是殺生者、兇暴者、血手者、執著殺戮者、在活的生命類上不來到同情者;又,他是未給予而取者:凡那個來到村落或來到林野他人的他人財產資具,他是未給予而取者被稱為偷盜;又,他是邪淫者:凡她是被母親守護者、被父親守護者、被兄弟守護者、被姊妹守護者、被親族守護者、被氏族守護者、被法守護者、有夫者、有懲罰保護者、乃至甚至被套過花環(已訂婚)者,他是在像那樣者處性交者,大德!當實行如這樣的身行為時,諸不善法增加,諸善法衰退。
  大德!當實行什麼樣的身行為時,諸善法增加,諸不善法衰退呢?大德!這裡,某人捨斷殺生後,是離殺生者,他住於放下棍棒的、放下刀的、有羞恥的、來到同情的、一切活的生命類有憐愍的,他捨斷未給予而取後,是離未給予而取者:凡那個來到村落或來到林野他人的他人財產資具,他不是未給予而取者被稱為偷盜;他捨斷邪淫後,是離邪淫者:凡她是被母親守護者、被父親守護者、被兄弟守護者、被姊妹守護者、被親族守護者、被氏族守護者、被法守護者、有夫者、有懲罰保護者、乃至甚至被套過花環者,他不是在像那樣者處性交者,大德!當實行如這樣的身行為時,諸善法增加,諸不善法衰退。
  『比丘們!我以二種說身行為:應該被實行的及不應該被實行的,而那是互相不同的身行。』像這樣凡那個被世尊說,這是緣於這個被說。
  『比丘們!我也以二種說語行為:應該被實行的及不應該被實行的,而那是互相不同的語行。』而像這樣這被世尊說,這是緣於什麼而被說?大德!當實行如這樣的語行為時,諸不善法增加,諸善法衰退,像這樣的語行為不應該被實行;大德!當實行如這樣的語行為時,諸善法增加,諸不善法衰退,像這樣的語行為應該被實行。(111)
  大德!當實行什麼樣的語行為時,諸不善法增加,諸善法衰退呢?大德!這裡,某人是妄語者:他到會堂,或到集會處,或到親族中,或到團體中,或到王宮中,被帶來作為被詢問的證人:『喂!來!男子!請你說凡你知道者。』不知道的他說:『我知道。』或者,知道的他說:『我不知道。』沒看見的他說:『我看見。』或者,看見的他說:『我沒看見。』像這樣,他以自己之因,或他人之因,或些微物質之因為故意虛妄的說者;又,他是離間語者:從這裡聽到後,是為了這些的分裂在那裡說者,或從那裡聽到後,是為了那些的分裂在這裡說者,像這樣,是和合的破壞者、或分裂的隨給與者、樂於不和合者、愛好不和合者、喜歡不和合者、作不和合言語的言說者。
  他是粗惡語者,凡那個粗暴的、苛刻的、刺痛他人的、咒罵他人的、憤怒附近的、不轉起入定的言語,是像這樣言語的說者;又,他是雜穢語者:不適當時機之說者、非事實之說者、無益之說者、不如法之說者、不如律之說者、無價值(無貯藏)的言語之說者:在不適當時機的、無理由的、無節制的、不伴隨利益的,大德!當實行如這樣的語行為時,諸不善法增加,諸善法衰退。
  大德!當實行什麼樣的語行為時,諸善法增加,諸不善法衰退呢?大德!這裡,某人捨斷妄語後,他是離妄語者:他到會堂,或到集會處,或到親族中,或到團體中,或到王宮中,被帶來作為被詢問的證人:『喂!來!男子!請你說凡你知道者。』不知道的他說:『我不知道。』或者,知道的他說:『我知道。』沒看見的他說:『我沒看見。』或者,看見的他說:『我看見。』像這樣,他不以自己之因,或他人之因,或些微物質之因而故意虛妄被說;捨斷離間語後,他是離離間語者:從這裡聽聞後,不為了對這些人離間而在那裡被告知,或者,在那裡聽聞後,不為了對那些人離間而這些人被告知,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;他捨斷粗惡語後,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;他捨斷雜穢語後,是離雜穢語者:適當時機之說者、事實之說者、有益之說者,合法之說者、合律之說者、無價值(無貯藏)的言語之說者:在不適當時機的、無理由的、無節制的、不伴隨利益的,大德!當實行如這樣的語行為時,諸善法增加,諸不善法衰退。
  『比丘們!我也以二種說語行為:應該被實行的及不應該被實行的,而那是互相不同的語行。』像這樣凡那個被世尊說,這是緣於這個被說。
  『比丘們!我也以二種說意行為:應該被實行的及不應該被實行的,而那是互相不同的意行。』而像這樣這被世尊說,這是緣於什麼而被說?大德!當實行如這樣的意行為時,諸不善法增加,諸善法衰退,像這樣的意行為不應該被實行;大德!當實行如這樣的意行為時,諸善法增加,諸不善法衰退,像這樣的意行為應該被實行。(112)
  大德!當實行什麼樣的意行為時,諸不善法增加,諸善法衰退呢?大德!這裡,某人是貪婪者:凡那個他人的他人財產資具,他是貪求者:『啊!願凡他人的都是我的。』又,他是有瞋害心者,有憎惡之意向者:『願這些眾生被殺害、或被打、或被消滅、或被滅亡、或不要存在。』大德!當實行如這樣的意行為時,諸不善法增加,諸善法衰退。
  大德!當實行什麼樣的意行為時,諸善法增加,諸不善法衰退呢?大德!這裡,某人是不貪婪者:凡那個他人的他人財產資具,他不是貪求者:『啊!願凡他人的都是我的。』他是無瞋害心者,無憎惡之意向:『願這些眾生對自己保持無怨的、無惱害的、無苦惱的、有安樂的。』大德!當實行如這樣的意行為時,諸善法增加,諸不善法衰退。
  『比丘們!我也以二種說意行為:應該被實行的及不應該被實行的,而那是互相不同的意行。』像這樣凡那個被世尊說,這是緣於這個被說。(113)
  『比丘們!我也以二種說心的生起:應該被實行的及不應該被實行的,而那是互相不同的心的生起。』而像這樣這被世尊說,這是緣於什麼而被說?大德!當實行如這樣心的生起時,諸不善法增加,諸善法衰退,像這樣心的生起不應該被實行;大德!當實行如這樣心的生起時,諸善法增加,諸不善法衰退,像這樣心的生起應該被實行。
  大德!當實行什麼樣心的生起時,諸不善法增加,諸善法衰退呢?大德!這裡,某人是貪婪者,以貪婪俱行之心而住;他是惡意者,以惡意俱行之心而住;他是傷害者,以傷害俱行之心而住,大德!當實行如這樣心的生起時,諸不善法增加,諸善法衰退。
  大德!當實行什麼樣心的生起時,諸善法增加,諸不善法衰退呢?大德!這裡,某人是不貪婪者,以不貪婪俱行之心而住;他是無惡意者,以無惡意俱行之心而住;他是不傷害者,以不傷害俱行之心而住,大德!當實行如這樣心的生起時,諸善法增加,諸不善法衰退。
  『比丘們!我也以二種說心的生起:應該被實行的及不應該被實行的,而那是互相不同的心的生起。』像這樣凡那個被世尊說,這是緣於這個被說。(114)
  『比丘們!我也以二種說想的獲得:應該被實行的及不應該被實行的,而那是互相不同的想的獲得。』而像這樣這被世尊說,這是緣於什麼而被說?大德!當實行如這樣想的獲得時,諸不善法增加,諸善法衰退,像這樣的想的獲得不應該被實行;大德!當實行如這樣想的獲得時,諸善法增加,諸不善法衰退,像這樣想的獲得應該被實行。
  大德!當實行什麼樣想的獲得時,諸不善法增加,諸善法衰退呢?大德!這裡,某人是貪婪者,以貪婪俱行之想而住;他是惡意者,以惡意俱行之想而住;他是傷害者,以傷害俱行之想而住,大德!當實行如這樣的想的獲得時,諸不善法增加,諸善法衰退。
  大德!當實行什麼樣想的獲得時,諸善法增加,諸不善法衰退呢?大德!這裡,某人是不貪婪者,以不貪婪俱行之想而住;他是無惡意者,以無惡意俱行之想而住;他是不傷害者,以不傷害俱行之想而住,大德!當實行如這樣想的獲得時,諸善法增加,諸不善法衰退。
  『比丘們!我也以二種說想的獲得:應該被實行的及不應該被實行的,而那是互相不同的想的獲得。』像這樣凡那個被世尊說,這是緣於這個被說。(115)
  『比丘們!我也以二種說見的獲得:應該被實行的及不應該被實行的,而那是互相不同的見的獲得。』而像這樣這被世尊說,這是緣於什麼而被說?大德!當實行如這樣見的獲得時,諸不善法增加,諸善法衰退,像這樣的見的獲得不應該被實行;大德!當實行如這樣見的獲得時,諸善法增加,諸不善法衰退,像這樣見的獲得應該被實行。
  大德!當實行什麼樣見的獲得時,諸不善法增加,諸善法衰退呢?大德!這裡,某人是這麼見者:『沒有被施與的,沒有被祭祀的,沒有被供養的,沒有善作惡作業的果、果報,沒有這個世間,沒有其他世間,沒有母親,沒有父親,沒有化生眾生,在世間中沒有正行的、正行道的沙門婆羅門以證智自作證後告知這個世間與其他世間。』大德!當實行如這樣見的獲得時,諸不善法增加,諸善法衰退。
  大德!當實行什麼樣見的獲得時,諸善法增加,諸不善法衰退呢?大德!這裡,某人是這麼見者:『有被施與的,有被祭祀的,有被供養的,有善作惡作業的果、果報,有這個世間,有其他世間,有母親,有父親,有化生眾生,在世間中有正行的、正行道的沙門、婆羅門以證智自作證後告知這個世間與其他世間。』大德!當實行如這樣見的獲得時,諸善法增加,諸不善法衰退。
  『比丘們!我也以二種說見的獲得:應該被實行的及不應該被實行的,而那是互相不同的見的獲得。』像這樣凡那個被世尊說,這是緣於這個被說。(116)
  『比丘們!我也以二種說個體的獲得:應該被實行的及不應該被實行的,而那是互相不同個體的獲得。』而像這樣這被世尊說,這是緣於什麼而被說?大德!當實行如這樣個體的獲得時,諸不善法增加,諸善法衰退,像這樣個體的獲得不應該被實行;大德!當實行如這樣個體的獲得時,諸善法增加,諸不善法衰退,像這樣個體的獲得應該被實行。
  大德!當實行什麼樣個體的獲得時,諸不善法增加,諸善法衰退呢?大德!這裡,當使有瞋害個體的獲得生出時,非終結狀態的諸不善法增加,諸善法衰退,大德!當使無瞋害個體的獲得生出時,終結狀態的諸善法增加,諸不善法衰退。『比丘們!我也以二種說個體的獲得:應該被實行的及不應該被實行的,而那是互相不同個體的獲得。』像這樣凡那個被世尊說,這是緣於這個被說。
  大德!我對這個被世尊簡要地說的、未詳細地解析的義理,這樣詳細地了知義理。」(117)
  「!好!舍利弗!好!舍利弗!你對這個被我簡要地說的、未詳細地解析的義理,這樣詳細地了知義理:
  『比丘們!我以二種說身行為:應該被實行的及不應該被實行的,而那是互相不同的身行。』而像這樣這個被我說,這是緣於什麼而被說?舍利弗!當實行如這樣的身行為時,諸不善法增加,諸善法衰退,像這樣的身行為不應該被實行;舍利弗!當實行如這樣的身行為時,諸善法增加,諸不善法衰退,像這樣的身行為應該被實行。
  舍利弗!當實行什麼樣的身行為時,諸不善法增加,諸善法衰退呢?舍利弗!這裡,某人是殺生者、兇暴者、血手者、執著殺戮者、對活的生命類不同情者;又,他是未給予而取者:凡那個來到村落或來到林野他人的他人財產資具,他是未給予而取者被稱為偷盜;又,他是邪淫者:凡她是被母親守護者、被父親守護者、被兄弟守護者、被姊妹守護者、被親族守護者、被氏族守護者、被法守護者、有夫者、有懲罰保護者、乃至甚至被套過花環(已訂婚)者,他是在像那樣者處性交者,舍利弗!當實行如這樣的身行為時,諸不善法增加,諸善法衰退。
  舍利弗!當實行什麼樣的身行為時,諸善法增加,諸不善法衰退呢?舍利弗!這裡,某人捨斷殺生後,是離殺生者,他住於放下棍棒的、放下刀的、有羞恥的、來到同情的、一切活的生命類有憐愍的,他捨斷未給予而取後,是離未給予而取者:凡那個來到村落或來到林野他人的他人財產資具,他不是未給予而取者被稱為偷盜;他捨斷邪淫後,是離邪淫者:凡她是被母親守護者、被父親守護者、被兄弟守護者、被姊妹守護者、被親族守護者、被氏族守護者、被法守護者、有夫者、有懲罰保護者、乃至甚至被套過花環者,他不是在像那樣者處性交者,舍利弗!當實行如這樣的身行為時,諸善法增加,諸不善法衰退。
  『比丘們!我以二種說身行為:應該被實行的及不應該被實行的,而那是互相不同的身行。』像這樣凡那個被我說,這是緣於這個被說。
  『比丘們!我也以二種說語行為:……』……(中略)
  『比丘們!我也以二種說意行為:……』……(中略)
  『比丘們!我也以二種說心的生起:……』……(中略)
  『比丘們!我也以二種說想的獲得:……』……(中略)
  『比丘們!我也以二種說見的獲得:……』……(中略)
  『比丘們!我也以二種說個體的獲得:應該被實行的及不應該被實行的,而那是互相不同個體的獲得。』而像這樣這個被我說,這是緣於什麼而被說?舍利弗!當實行如這樣個體的獲得時,諸不善法增加,諸善法衰退,像這樣個體的獲得不應該被實行;舍利弗!當實行如這樣個體的獲得時,諸善法增加,諸不善法衰退,像這樣個體的獲得應該被實行。
  舍利弗!當實行什麼樣個體的獲得時,諸不善法增加,諸善法衰退呢?舍利弗!這裡,當使有瞋害個體的獲得生出時,非終結狀態的諸不善法增加,諸善法衰退,舍利弗!當使無瞋害個體的獲得生出時,終結狀態的諸善法增加,諸不善法衰退,『比丘們!我也以二種說個體的獲得:應該被實行的及不應該被實行的,而那是互相不同個體的獲得。』像這樣凡那個被我說,這是緣於這個被說。
  舍利弗!對這個被我簡要地說的,義理應該這樣被詳細地看見。(118)
  舍利弗!我也以二種說能被眼識知的色:應該被追求的及不應該被追求的。舍利弗!我也以二種說能被耳識知的聲音:應該被追求的及不應該被追求的。舍利弗!我也以二種說能被鼻識知的氣味:應該被追求的及不應該被追求的。舍利弗!我也以二種說能被舌識知的味道:應該被追求的及不應該被追求的。舍利弗!我也以二種說能被身識知的所觸:應該被追求的及不應該被追求的。舍利弗!我也以二種說能被意識知的法:應該被追求的及不應該被追求的。」
  在這麼說時,尊者舍利弗對世尊說這個:
  「大德!我對這個被世尊簡要地說的、未詳細地解析的義理,這樣詳細地了知義理:
  『舍利弗!我也以二種說能被眼識知的色:應該被追求的及不應該被追求的。』而像這樣這被世尊說,這是緣於什麼而被說?大德!當追求如這樣能被眼識知的色時,諸不善法增加,諸善法衰退,像這樣能被眼識知的色不應該被追求;大德!當追求如這樣能被眼識知的色時,諸善法增加,諸不善法衰退,像這樣能被眼識知的色應該被追求。
  『舍利弗!我也以二種說能被眼識知的色:應該被追求的及不應該被追求的。』像這樣凡那個被世尊說,這是緣於這個被說。
  『舍利弗!我也以二種說能被耳識知的聲音:……』……(中略)像這樣能被耳識知的聲音不應該被追求……像這樣能被耳識知的聲音應該被追求。……像這樣能被鼻識知的氣味不應該被追求……像這樣能被鼻識知的氣味應該被追求。……像這樣能被舌識知的味道不應該被追求……像這樣能被舌識知的味道應該被追求。……像這樣能被身識知的所觸不應該被追求……像這樣能被身識知的所觸應該被追求。
  『舍利弗!我也以二種說能被意識知的法:應該被追求的及不應該被追求的。』而像這樣這被世尊說,這是緣於什麼而被說?大德!當追求如這樣能被意識知的法時,諸不善法增加,諸善法衰退,像這樣能被意識知的法不應該被追求;大德!當追求如這樣能被意識知的法時,諸善法增加,諸不善法衰退,像這樣能被意識知的法應該被追求。
  『舍利弗!我也以二種說能被意識知的法:應該被追求的及不應該被追求的。』像這樣凡那個被世尊說,這是緣於這個被說。
  大德!我對這個被世尊簡要地說的、未詳細地解析的義理,這樣詳細地了知義理。」(119)
  「好!好!舍利弗!好!舍利弗!你對這個被我簡要地說的、未詳細地解析的義理,這樣詳細地了知義理:
  『舍利弗!我也以二種說能被眼識知的色:應該被追求的及不應該被追求的。』而像這樣這個被我說,這是緣於什麼而被說?舍利弗!當追求如這樣能被眼識知的色時,諸不善法增加,諸善法衰退,像這樣能被眼識知的色不應該被追求;舍利弗!當追求如這樣能被眼識知的色時,諸善法增加,諸不善法衰退,像這樣能被眼識知的色應該被追求。
  『舍利弗!我也以二種說能被眼識知的色:應該被追求的及不應該被追求的。』像這樣凡那個被我說,這是緣於這個被說。
  『舍利弗!我也以二種說能被耳識知的聲音:……(中略)』……像這樣能被耳識知的聲音不應該被追求……像這樣能被耳識知的聲音應該被追求。像這樣能被鼻識知的氣味不應該被追求……像這樣能被鼻識知的氣味應該被追求。像這樣能被舌識知的味道不應該被追求……像這樣能被舌識知的味道應該被追求。像這樣能被身識知的所觸不應該被追求……像這樣能被身識知的所觸應該被追求。
  『舍利弗!我也以二種說能被意識知的法:……(中略)』……像這樣能被意識知的法不應該被追求……像這樣能被意識知的法應該被追求。
  『舍利弗!我也以二種說能被意識知的法:應該被追求的及不應該被追求的。』像這樣凡那個被我說,這是緣於這個被說。
  舍利弗!對這個被我簡要地說的,義理應該這樣被詳細地看見。(120)
  『舍利弗!我也以二種說衣服:應該被使用的及不應該被使用的。』……(中略)
  『舍利弗!我也以二種說施食:……(中略)』……
  『舍利弗!我也以二種說住處:……』……
  『舍利弗!我也以二種說村落:……』……
  『舍利弗!我也以二種說城鎮:……』……
  『舍利弗!我也以二種說城市:……』……
  『舍利弗!我也以二種說地方:……』……
  『舍利弗!我也以二種說個人:應該被結交的及不應該被結交的。』」
  在這麼說時,尊者舍利弗對世尊說這個:
  「大德!我對這個被世尊簡要地說的、未詳細地解析的義理,這樣詳細地了知義理:
  『舍利弗!我也以二種說衣服:應該被使用的及不應該被使用的。』而像這樣這被世尊說,這是緣於什麼而被說?大德!當使用如這樣的衣服時,諸不善法增加,諸善法衰退,像這樣的衣服不應該被使用;大德!當使用如這樣的衣服時,諸善法增加,諸不善法衰退,像這樣的衣服應該被使用。『舍利弗!我也以二種說衣服:應該被使用的及不應該被使用的。』像這樣凡那個被世尊說,這是緣於這個被說。
  『舍利弗!我也以二種說施食:……(中略)』……像這樣的施食不應該被食用……像這樣的施食應該被食用。……像這樣的住處不應該被住……像這樣的住處應該被住。……像這樣的村落不應該被依止……像這樣的村落應該被依止。……像這樣的城鎮不應該被依止……像這樣的城鎮應該被依止。……像這樣的城市不應該被依止……像這樣的城市應該被依止。……像這樣的地方不應該被住……像這樣的地方應該被住。
  『舍利弗!我也以二種說個人:應該被結交的及不應該被結交的。』而像這樣這被世尊說,這是緣於什麼而被說?大德!當結交如這樣的個人時,諸不善法增加,諸善法衰退,像這樣的個人不應該結交;大德!當結交如這樣的個人時,諸善法增加,諸不善法衰退,像這樣的個人應該結交。『舍利弗!我也以二種說個人:應該被結交的及不應該被結交的。』像這樣凡那個被世尊說,這是緣於這個被說。
  大德!我對這個被世尊簡要地說的、未詳細地解析的義理,這樣詳細地了知義理。」(121)
  「好!好!舍利弗!好!舍利弗!你對這個被我簡要地說的、未詳細地解析的義理,這樣詳細地了知義理:
  『舍利弗!我也以二種說衣服:應該被使用的及不應該被使用的。』而像這樣這個被我說,這是緣於什麼而被說?舍利弗!當使用如這樣的衣服時,諸不善法增加,諸善法衰退,像這樣的衣服不應該被使用;舍利弗!當使用如這樣的衣服時,諸善法增加,諸不善法衰退,像這樣的衣服應該被使用。『舍利弗!我也以二種說衣服:應該被使用的及不應該被使用的。』像這樣凡那個被我說,這是緣於這個被說。(應該如第一段那樣使之被細說)像這樣的施食……像這樣的住處……像這樣的村落……像這樣的城鎮……像這樣的城市……像這樣的地方。
  『舍利弗!我也以二種說個人:應該被結交的及不應該被結交的。』而像這樣這個被我說,這是緣於什麼而被說?舍利弗!當結交如這樣的個人時,諸不善法增加,諸善法衰退,像這樣的個人不應該結交;舍利弗!當結交如這樣的個人時,諸善法增加,諸不善法衰退,像這樣的個人應該結交。『舍利弗!我也以二種說個人:應該被結交的及不應該被結交的。』像這樣凡那個被我說,這是緣於這個被說。
  舍利弗!對這個被我簡要地說的,義理應該這樣被詳細地看見。(122)
  舍利弗!如果全部的剎帝利這樣了知這個被我簡要說的詳細義理,對全部剎帝利有長久的利益、安樂;舍利弗!如果全部的婆羅門……(中略)如果全部的毘舍……如果全部的首陀羅這樣了知這個被我簡要說的詳細義理,也對全部首陀羅有長久的利益、安樂;舍利弗!如果包括天、魔、梵的世間;包括沙門婆羅門,包括天-人的世代這樣了知這個被我簡要說的詳細義理,也對包括天、魔、梵的世間;包括沙門婆羅門,包括天-人的世代有長久的利益、安樂。」
  世尊說這個,悅意的尊者舍利弗歡喜世尊的所說。(123)
  應該被實行的及不應該被實行的經第四終了。
MN.114/(4) Sevitabbāsevitabbasuttaṃ
   109. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi– “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca– “sevitabbāsevitabbaṃ vo, bhikkhave, dhammapariyāyaṃ desessāmi. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca–
   “Kāyasamācāraṃpāhaṃ, bhikkhave, duvidhena vadāmi– sevitabbampi, asevitabbampi; tañca aññamaññaṃ kāyasamācāraṃ. Vacīsamācāraṃpāhaṃ, bhikkhave, duvidhena vadāmi– sevitabbampi, asevitabbampi; tañca aññamaññaṃ vacīsamācāraṃ. Manosamācāraṃpāhaṃ, bhikkhave, duvidhena vadāmi– sevitabbampi, asevitabbampi; tañca aññamaññaṃ manosamācāraṃ. Cittuppādaṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ cittuppādaṃ. Saññāpaṭilābhaṃpāhaṃ, bhikkhave, duvidhena vadāmi– sevitabbampi asevitabbampi; tañca aññamaññaṃ saññāpaṭilābhaṃ. Diṭṭhipaṭilābhaṃpāhaṃ, bhikkhave, duvidhena vadāmi– sevitabbampi, asevitabbampi; tañca aññamaññaṃ diṭṭhipaṭilābhaṃ. Attabhāvapaṭilābhaṃpāhaṃ, bhikkhave, duvidhena vadāmi– sevitabbampi, asevitabbampi; tañca aññamaññaṃ attabhāvapaṭilābhan”ti.
   Evaṃ vutte āyasmā sāriputto bhagavantaṃ etadavoca– “imassa kho ahaṃ, bhante, bhagavatā saṃkhittena bhāsitassa, vitthārena atthaṃ avibhattassa, evaṃ vitthārena atthaṃ ājānāmi.
   110. “‘Kāyasamācāraṃpāhaṃ, bhikkhave, duvidhena vadāmi– sevitabbampi, asevitabbampi; tañca aññamaññaṃ kāyasamācāran’ti– iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, bhante, kāyasamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpo kāyasamācāro na sevitabbo; yathārūpañca kho, bhante, kāyasamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpo kāyasamācāro sevitabbo.
   111. “Kathaṃrūpaṃ, bhante, kāyasamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti? Idha, bhante, ekacco pāṇātipātī hoti luddo lohitapāṇi hatappahate niviṭṭho adayāpanno pāṇabhūtesu; adinnādāyī kho pana hoti, yaṃ taṃ parassa paravittūpakaraṇaṃ gāmagataṃ vā araññagataṃ vā taṃ adinnaṃ theyyasaṅkhātaṃ ādātā hoti; kāmesumicchācārī kho pana hoti, yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sassāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi tathārūpāsu cārittaṃ āpajjitā hoti– evarūpaṃ, bhante, kāyasamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti.
   “Kathaṃrūpaṃ bhante, kāyasamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti? Idha, bhante, ekacco pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati; adinnādānaṃ pahāya adinnādānā paṭivirato hoti, yaṃ taṃ parassa paravittūpakaraṇaṃ gāmagataṃ vā araññagataṃ vā taṃ nādinnaṃ theyyasaṅkhātaṃ ādātā hoti; kāmesumicchācāraṃ pahāya kāmesumicchācārā paṭivirato hoti, yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sassāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi tathārūpāsu na cārittaṃ āpajjitā hoti– evarūpaṃ, bhante, kāyasamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. ‘Kāyasamācāraṃpāhaṃ, bhikkhave, duvidhena vadāmi– sevitabbampi, asevitabbampi; tañca aññamaññaṃ kāyasamācāran’ti– iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.
   “‘Vacīsamācāraṃpāhaṃ, bhikkhave, duvidhena vadāmi– sevitabbampi, asevitabbampi; tañca aññamaññaṃ vacīsamācāran’ti– iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ Yathārūpaṃ, bhante, vacīsamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpo vacīsamācāro na sevitabbo; yathārūpañca kho, bhante, vacīsamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpo vacīsamācāro sevitabbo.
   112. “Kathaṃrūpaṃ, bhante, vacīsamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti? Idha, bhante, ekacco musāvādī hoti, sabhāgato vā parisāgato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho– ‘ehambho purisa, yaṃ jānāsi taṃ vadehī’ti so ajānaṃ vā āha– ‘jānāmī’ti, jānaṃ vā āha– ‘na jānāmī’ti; apassaṃ vā āha– ‘passāmī’ti, passaṃ vā āha– ‘na passāmī’ti– iti attahetu vā parahetu vā āmisakiñcikkhahetu vā sampajānamusā bhāsitā hoti; pisuṇavāco kho pana hoti, ito sutvā amutra akkhātā imesaṃ bhedāya, amutra vā sutvā imesaṃ akkhātā amūsaṃ bhedāya– iti samaggānaṃ vā bhettā, bhinnānaṃ vā anuppadātā, vaggārāmo, vaggarato, vagganandī, vaggakaraṇiṃ vācaṃ bhāsitā hoti; pharusavāco kho pana hoti, yā sā vācā kaṇḍakā kakkasā pharusā parakaṭukā parābhisajjanī kodhasāmantā asamādhisaṃvattanikā, tathārūpiṃ vācaṃ bhāsitā hoti; samphappalāpī kho pana hoti akālavādī abhūtavādī anatthavādī adhammavādī avinayavādī, anidhānavatiṃ vācaṃ bhāsitā hoti akālena anapadesaṃ apariyantavatiṃ anatthasaṃhitaṃ– evarūpaṃ, bhante, vacīsamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti.
   “Kathaṃrūpaṃ, bhante, vacīsamācāraṃ sevato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhanti? Idha, bhante, ekacco musāvādaṃ pahāya musāvādā paṭivirato hoti sabhāgato vā parisāgato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho– ‘ehambho purisa, yaṃ jānāsi taṃ vadehī’ti so ajānaṃ vā āha– ‘na jānāmī’ti, jānaṃ vā āha– ‘jānāmī’ti, apassaṃ vā āha– ‘na passāmī’ti, passaṃ vā āha– ‘passāmī’ti iti attahetu vā parahetu vā āmisakiñcikkhahetu vā na sampajānamusā bhāsitā hoti; 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 hoti kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ– evarūpaṃ, bhante, vacīsamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. ‘Vacīsamācāraṃpāhaṃ, bhikkhave, duvidhena vadāmi– sevitabbampi, asevitabbampi; tañca aññamaññaṃ vacīsamācāran’ti iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.
   “‘Manosamācāraṃpāhaṃ, bhikkhave, duvidhena vadāmi– sevitabbampi, asevitabbampi; tañca aññamaññaṃ manosamācāran’ti– iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, bhante, manosamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo manosamācāro na sevitabbo; yathārūpañca kho, bhante, manosamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpo manosamācāro sevitabbo.
   113. “Kathaṃrūpaṃ, bhante, manosamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti? Idha, bhante, ekacco abhijjhālu hoti, yaṃ taṃ parassa paravittūpakaraṇaṃ taṃ abhijjhātā hoti– ‘aho vata yaṃ parassa taṃ mamassā’ti; byāpannacitto kho pana hoti paduṭṭhamanasaṅkappo ‘ime sattā haññantu vā vajjhantu vā ucchijjantu vā vinassantu vā mā vā ahesun’ti– evarūpaṃ, bhante, manosamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti.
   “Kathaṃrūpaṃ, bhante, manosamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti? Idha, bhante, ekacco anabhijjhālu hoti, yaṃ taṃ parassa paravittūpakaraṇaṃ taṃ nābhijjhātā hoti– ‘aho vata yaṃ parassa taṃ mamassā’ti; abyāpannacitto kho pana hoti appaduṭṭhamanasaṅkappo ‘ime sattā averā abyābajjhā anīghā sukhī attānaṃ pariharantū’ti– evarūpaṃ, bhante, manosamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. ‘Manosamācāraṃpāhaṃ, bhikkhave, duvidhena vadāmi– sevitabbampi, asevitabbampi; tañca aññamaññaṃ manosamācāran’ti– iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.
   114. “‘Cittuppādaṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ cittuppādan’ti– iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, bhante, cittuppādaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo cittuppādo na sevitabbo; yathārūpañca kho, bhante, cittuppādaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpo cittuppādo sevitabbo.
   “Kathaṃrūpaṃ, bhante, cittuppādaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti? Idha, bhante, ekacco abhijjhālu hoti, abhijjhāsahagatena cetasā viharati; byāpādavā hoti, byāpādasahagatena cetasā viharati; vihesavā hoti, vihesāsahagatena cetasā viharati– evarūpaṃ, bhante, cittuppādaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti.
   “Kathaṃrūpaṃ, bhante, cittuppādaṃ sevato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhanti? Idha, bhante, ekacco anabhijjhālu hoti, anabhijjhāsahagatena cetasā viharati; abyāpādavā hoti, abyāpādasahagatena cetasā viharati; avihesavā hoti, avihesāsahagatena cetasā viharati– evarūpaṃ, bhante, cittuppādaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. ‘Cittuppādaṃpāhaṃ, bhikkhave, duvidhena vadāmi– sevitabbampi, asevitabbampi; tañca aññamaññaṃ cittuppādan’ti– iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.
   115. “‘Saññāpaṭilābhaṃpāhaṃ, bhikkhave, duvidhena vadāmi– sevitabbampi, asevitabbampi; tañca aññamaññaṃ saññāpaṭilābhan’ti– iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, bhante, saññāpaṭilābhaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo saññāpaṭilābho na sevitabbo; yathārūpañca kho, bhante, saññāpaṭilābhaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpo saññāpaṭilābho sevitabbo.
   “Kathaṃrūpaṃ, bhante, saññāpaṭilābhaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti? Idha, bhante, ekacco abhijjhālu hoti, abhijjhāsahagatāya saññāya viharati; byāpādavā hoti, byāpādasahagatāya saññāya viharati; vihesavā hoti, vihesāsahagatāya saññāya viharati– evarūpaṃ, bhante, saññāpaṭilābhaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti.
   “Kathaṃrūpaṃ, bhante, saññāpaṭilābhaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti? Idha, bhante, ekacco anabhijjhālu hoti, anabhijjhāsahagatāya saññāya viharati; abyāpādavā hoti, abyāpādasahagatāya saññāya viharati; avihesavā hoti, avihesāsahagatāya saññāya viharati– evarūpaṃ, bhante, saññāpaṭilābhaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. ‘Saññāpaṭilābhaṃpāhaṃ, bhikkhave, duvidhena vadāmi– sevitabbampi, asevitabbampi; tañca aññamaññaṃ saññāpaṭilābhan’ti– iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.
   116. “‘Diṭṭhipaṭilābhaṃpāhaṃ bhikkhave, duvidhena vadāmi– sevitabbampi, asevitabbampi; tañca aññamaññaṃ diṭṭhipaṭilābhan’ti– iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, bhante, diṭṭhipaṭilābhaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo diṭṭhipaṭilābho na sevitabbo; yathārūpañca kho, bhante, diṭṭhipaṭilābhaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti– evarūpo diṭṭhipaṭilābho sevitabbo.
   “Kathaṃrūpaṃ, bhante, diṭṭhipaṭilābhaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti? Idha, bhante, ekacco evaṃdiṭṭhiko hoti– ‘natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti– evarūpaṃ, bhante, diṭṭhipaṭilābhaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti.
   “Kathaṃrūpaṃ, bhante, diṭṭhipaṭilābhaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti? Idha, bhante, ekacco evaṃdiṭṭhiko hoti– ‘atthi dinnaṃ, atthi yiṭṭhaṃ, atthi hutaṃ, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, atthi ayaṃ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti – evarūpaṃ, bhante, diṭṭhipaṭilābhaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. ‘Diṭṭhipaṭilābhaṃpāhaṃ, bhikkhave, duvidhena vadāmi– sevitabbampi, asevitabbampi; tañca aññamaññaṃ diṭṭhipaṭilābhan’ti– iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.
   117. “‘Attabhāvapaṭilābhaṃpāhaṃ bhikkhave, duvidhena vadāmi– sevitabbampi, asevitabbampi; tañca aññamaññaṃ attabhāvapaṭilābhan’ti– iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, bhante, attabhāvapaṭilābhaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti– evarūpo attabhāvapaṭilābho na sevitabbo; yathārūpañca kho, bhante, attabhāvapaṭilābhaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti– evarūpo attabhāvapaṭilābho sevitabbo.
   “Kathaṃrūpaṃ, bhante, attabhāvapaṭilābhaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti? Sabyābajjhaṃ, bhante, attabhāvapaṭilābhaṃ abhinibbattayato apariniṭṭhitabhāvāya akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti; abyābajjhaṃ, bhante, attabhāvapaṭilābhaṃ abhinibbattayato pariniṭṭhitabhāvāya akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. ‘Attabhāvapaṭilābhaṃpāhaṃ, bhikkhave, duvidhena vadāmi– sevitabbampi asevitabbampi; tañca aññamaññaṃ attabhāvapaṭilābhan’ti– iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.
   “Imassa kho ahaṃ, bhante, bhagavatā saṃkhittena bhāsitassa, vitthārena atthaṃ avibhattassa, evaṃ vitthārena atthaṃ ājānāmī”ti.
   118. “Sādhu sādhu, sāriputta! Sādhu kho tvaṃ, sāriputta, imassa mayā saṃkhittena bhāsitassa, vitthārena atthaṃ avibhattassa, evaṃ vitthārena atthaṃ ājānāsi.
   “‘Kāyasamācāraṃpāhaṃ, bhikkhave, duvidhena vadāmi sevitabbampi, asevitabbampi; tañca aññamaññaṃ kāyasamācāran’ti– iti kho panetaṃ vuttaṃ mayā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, sāriputta, kāyasamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo kāyasamācāro na sevitabbo; yathārūpañca kho, sāriputta, kāyasamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti– evarūpo kāyasamācāro sevitabbo.
   “Kathaṃrūpaṃ sāriputta, kāyasamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti? Idha, sāriputta, ekacco pāṇātipātī hoti luddo lohitapāṇi hatappahate niviṭṭho adayāpanno pāṇabhūtesu; adinnādāyī kho pana hoti, yaṃ taṃ parassa paravittūpakaraṇaṃ gāmagataṃ vā araññagataṃ vā taṃ adinnaṃ theyyasaṅkhātaṃ ādātā hoti; kāmesumicchācārī kho pana hoti, yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sassāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi tathārūpāsu cārittaṃ āpajjitā hoti– evarūpaṃ, sāriputta, kāyasamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti.
   “Kathaṃrūpaṃ, sāriputta, kāyasamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti? Idha, sāriputta, ekacco pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati; adinnādānaṃ pahāya adinnādānā paṭivirato hoti, yaṃ taṃ parassa paravittūpakaraṇaṃ gāmagataṃ vā araññagataṃ vā taṃ nādinnaṃ theyyasaṅkhātaṃ ādātā hoti; kāmesumicchācāraṃ pahāya kāmesumicchācārā paṭivirato hoti, yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sassāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi tathārūpāsu na cārittaṃ āpajjitā hoti– evarūpaṃ, sāriputta, kāyasamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. ‘Kāyasamācāraṃpāhaṃ, bhikkhave, duvidhena vadāmi– sevitabbampi, asevitabbampi; tañca aññamaññaṃ kāyasamācāran’ti– iti yaṃ taṃ vuttaṃ mayā idametaṃ paṭicca vuttaṃ.
   “Vacīsamācāraṃpāhaṃ, bhikkhave, duvidhena vadāmi …pe… manosamācāraṃpāhaṃ, bhikkhave, duvidhena vadāmi …pe… cittuppādaṃpāhaṃ, bhikkhave, duvidhena vadāmi …pe… saññāpaṭilābhaṃpāhaṃ, bhikkhave, duvidhena vadāmi …pe… diṭṭhipaṭilābhaṃpāhaṃ, bhikkhave, duvidhena vadāmi …pe….
   “‘Attabhāvapaṭilābhaṃpāhaṃ, bhikkhave, duvidhena vadāmi– sevitabbampi, asevitabbampi; tañca aññamaññaṃ attabhāvapaṭilābhan’ti – iti kho panetaṃ vuttaṃ mayā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, sāriputta, attabhāvapaṭilābhaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo attabhāvapaṭilābho na sevitabbo; yathārūpañca kho, sāriputta, attabhāvapaṭilābhaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti– evarūpo attabhāvapaṭilābho sevitabbo.
   “Kathaṃrūpaṃ, sāriputta, attabhāvapaṭilābhaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti? Sabyābajjhaṃ, sāriputta, attabhāvapaṭilābhaṃ abhinibbattayato apariniṭṭhitabhāvāya akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti; abyābajjhaṃ, sāriputta, attabhāvapaṭilābhaṃ abhinibbattayato pariniṭṭhitabhāvāya akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. ‘Attabhāvapaṭilābhaṃpāhaṃ, bhikkhave, duvidhena vadāmi– sevitabbampi asevitabbampi; tañca aññamaññaṃ attabhāvapaṭilābhan’ti – iti yaṃ taṃ vuttaṃ mayā idametaṃ paṭicca vuttaṃ. Imassa kho, sāriputta, mayā saṃkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo.
   119. “Cakkhuviññeyyaṃ rūpaṃpāhaṃ, sāriputta, duvidhena vadāmi– sevitabbampi, asevitabbampi; sotaviññeyyaṃ saddaṃpāhaṃ, sāriputta, duvidhena vadāmi– sevitabbampi asevitabbampi; ghānaviññeyyaṃ gandhaṃpāhaṃ, sāriputta, duvidhena vadāmi– sevitabbampi, asevitabbampi; jivhāviññeyyaṃ rasaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampi; kāyaviññeyyaṃ phoṭṭhabbaṃpāhaṃ, sāriputta, duvidhena vadāmi– sevitabbampi, asevitabbampi; manoviññeyyaṃ dhammaṃpāhaṃ, sāriputta, duvidhena vadāmi– sevitabbampi, asevitabbampī”ti.
   Evaṃ vutte, āyasmā sāriputto bhagavantaṃ etadavoca– “imassa kho ahaṃ, bhante, bhagavatā saṃkhittena bhāsitassa, vitthārena atthaṃ avibhattassa, evaṃ vitthārena atthaṃ ājānāmi. ‘Cakkhuviññeyyaṃ rūpaṃpāhaṃ, sāriputta, duvidhena vadāmi– sevitabbampi, asevitabbampī’ti– iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, bhante, cakkhuviññeyyaṃ rūpaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpaṃ cakkhuviññeyyaṃ rūpaṃ na sevitabbaṃ; yathārūpañca kho, bhante, cakkhuviññeyyaṃ rūpaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpaṃ cakkhuviññeyyaṃ rūpaṃ sevitabbaṃ. ‘Cakkhuviññeyyaṃ rūpaṃpāhaṃ, sāriputta, duvidhena vadāmi– sevitabbampi, asevitabbampī’ti– iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.
   “Sotaviññeyyaṃ saddaṃpāhaṃ, sāriputta …pe… evarūpo sotaviññeyyo saddo na sevitabbo… evarūpo sotaviññeyyo saddo sevitabbo… evarūpo ghānaviññeyyo gandho na sevitabbo… evarūpo ghānaviññeyyo gandho sevitabbo… evarūpo jivhāviññeyyo raso na sevitabbo… evarūpo jivhāviññeyyo raso sevitabbo… kāyaviññeyyaṃ phoṭṭhabbaṃpāhaṃ, sāriputta evarūpo kāyaviññeyyo phoṭṭhabbo na sevitabbo… evarūpo kāyaviññeyyo phoṭṭhabbo sevitabbo.
   “‘Manoviññeyyaṃ dhammaṃpāhaṃ, sāriputta, duvidhena vadāmi– sevitabbampi, asevitabbampī’ti– iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, bhante, manoviññeyyaṃ dhammaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo manoviññeyyo dhammo na sevitabbo; yathārūpañca kho, bhante, manoviññeyyaṃ dhammaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpo manoviññeyyo dhammo sevitabbo. ‘Manoviññeyyaṃ dhammaṃpāhaṃ, sāriputta, duvidhena vadāmi– sevitabbampi, asevitabbampī’ti– iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ. Imassa kho ahaṃ, bhante, bhagavatā saṃkhittena bhāsitassa, vitthārena atthaṃ avibhattassa, evaṃ vitthārena atthaṃ ājānāmī”ti.
   120. “Sādhu sādhu, sāriputta! Sādhu kho tvaṃ, sāriputta, imassa mayā saṃkhittena bhāsitassa, vitthārena atthaṃ avibhattassa, evaṃ vitthārena atthaṃ ājānāsi. ‘Cakkhuviññeyyaṃ rūpaṃpāhaṃ, sāriputta, duvidhena vadāmi– sevitabbampi, asevitabbampī’ti– iti kho panetaṃ vuttaṃ mayā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, sāriputta, cakkhuviññeyyaṃ rūpaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpaṃ cakkhuviññeyyaṃ rūpaṃ na sevitabbaṃ; yathārūpañca kho, sāriputta, cakkhuviññeyyaṃ rūpaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpaṃ cakkhuviññeyyaṃ rūpaṃ sevitabbaṃ. ‘Cakkhuviññeyyaṃ rūpaṃpāhaṃ, sāriputta, duvidhena vadāmi– sevitabbampi, asevitabbampī’ti– iti yaṃ taṃ vuttaṃ mayā idametaṃ paṭicca vuttaṃ.
   “Sotaviññeyyaṃ saddaṃpāhaṃ, sāriputta …pe… evarūpo sotaviññeyyo saddo na sevitabbo… evarūpo sotaviññeyyo saddo sevitabbo… evarūpo ghānaviññeyyo gandho na sevitabbo… evarūpo ghānaviññeyyo gandho sevitabbo… evarūpo jivhāviññeyyo raso na sevitabbo… evarūpo jivhāviññeyyo raso sevitabbo… evarūpo kāyaviññeyyo phoṭṭhabbo na sevitabbo… evarūpo kāyaviññeyyo phoṭṭhabbo sevitabbo.
   “Manoviññeyyaṃ dhammaṃpāhaṃ, sāriputta …pe… evarūpo manoviññeyyo dhammo na sevitabbo… evarūpo manoviññeyyo dhammo sevitabbo. ‘Manoviññeyyaṃ dhammaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampī’ti– iti yaṃ taṃ vuttaṃ mayā idametaṃ paṭicca vuttaṃ. Imassa kho, sāriputta, mayā saṃkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo.
   121. “Cīvaraṃpāhaṃ sāriputta, duvidhena vadāmi– sevitabbampi, asevitabbampi …pe… piṇḍapātaṃpāhaṃ, sāriputta… senāsanaṃpāhaṃ, sāriputta… gāmaṃpāhaṃ, sāriputta… nigamaṃpāhaṃ, sāriputta… nagaraṃpāhaṃ, sāriputta… janapadaṃpāhaṃ, sāriputta… puggalaṃpāhaṃ, sāriputta, duvidhena vadāmi– sevitabbampi, asevitabbampī”ti.
   Evaṃ vutte, āyasmā sāriputto bhagavantaṃ etadavoca– “imassa kho ahaṃ, bhante, bhagavatā saṃkhittena bhāsitassa, vitthārena atthaṃ avibhattassa, evaṃ vitthārena atthaṃ ājānāmi. ‘Cīvaraṃpāhaṃ, sāriputta, duvidhena vadāmi– sevitabbampi, asevitabbampī’ti– iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, bhante, cīvaraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpaṃ cīvaraṃ na sevitabbaṃ; yathārūpañca kho, bhante, cīvaraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpaṃ cīvaraṃ sevitabbaṃ. ‘Cīvaraṃpāhaṃ, sāriputta, duvidhena vadāmi– sevitabbampi, asevitabbampī’ti– iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.
   “Piṇḍapātaṃpāhaṃ, sāriputta …pe… evarūpo piṇḍapāto na sevitabbo… evarūpo piṇḍapāto sevitabbo… senāsanaṃpāhaṃ, sāriputta …pe… evarūpaṃ senāsanaṃ na sevitabbaṃ… evarūpaṃ senāsanaṃ sevitabbaṃ… gāmaṃpāhaṃ, sāriputta …pe… evarūpo gāmo na sevitabbo… evarūpo gāmo sevitabbo… evarūpo nigamo na sevitabbo… evarūpo nigamo sevitabbo… evarūpaṃ nagaraṃ na sevitabbaṃ… evarūpaṃ nagaraṃ sevitabbaṃ… evarūpo janapado na sevitabbo… evarūpo janapado sevitabbo.
   “‘Puggalaṃpāhaṃ, sāriputta, duvidhena vadāmi– sevitabbampi, asevitabbampī’ti– iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, bhante, puggalaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo puggalo na sevitabbo; yathārūpañca kho, bhante, puggalaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpo puggalo sevitabbo. ‘Puggalaṃpāhaṃ, sāriputta, duvidhena vadāmi– sevitabbampi, asevitabbampī’ti– iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttanti. Imassa kho ahaṃ, bhante, bhagavatā saṃkhittena bhāsitassa, vitthārena atthaṃ avibhattassa evaṃ vitthārena atthaṃ ājānāmī”ti.
   122. “Sādhu sādhu, sāriputta! Sādhu kho tvaṃ, sāriputta, imassa mayā saṃkhittena bhāsitassa, vitthārena atthaṃ avibhattassa evaṃ vitthārena atthaṃ ājānāsi. ‘Cīvaraṃpāhaṃ, sāriputta, duvidhena vadāmi– sevitabbampi asevitabbampī’ti– iti kho panetaṃ vuttaṃ mayā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, sāriputta, cīvaraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpaṃ cīvaraṃ na sevitabbaṃ; yathārūpañca kho, sāriputta, cīvaraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpaṃ cīvaraṃ sevitabbaṃ. ‘Cīvaraṃpāhaṃ, sāriputta, duvidhena vadāmi– sevitabbampi, asevitabbampī’ti– iti yaṃ taṃ vuttaṃ mayā idametaṃ paṭicca vuttaṃ. (yathā paṭhamaṃ tathā vitthāretabbaṃ) evarūpo piṇḍapāto… evarūpaṃ senāsanaṃ… evarūpo gāmo… evarūpo nigamo… evarūpaṃ nagaraṃ… evarūpo janapado.
   “‘Puggalaṃpāhaṃ, sāriputta, duvidhena vadāmi– sevitabbampi, asevitabbampī’ti– iti kho panetaṃ vuttaṃ mayā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, sāriputta, puggalaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo puggalo na sevitabbo; yathārūpañca kho, sāriputta, puggalaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpo puggalo sevitabbo. ‘Puggalaṃpāhaṃ, sāriputta, duvidhena vadāmi– sevitabbampi, asevitabbampī’ti– iti yaṃ taṃ vuttaṃ mayā idametaṃ paṭicca vuttaṃ. Imassa kho, sāriputta, mayā saṃkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo.
   123. “Sabbepi ce, sāriputta, khattiyā imassa mayā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājāneyyuṃ, sabbesānampissa khattiyānaṃ dīgharattaṃ hitāya sukhāya. Sabbepi ce sāriputta, brāhmaṇā …pe… sabbepi ce, sāriputta, vessā… sabbepi ce, sāriputta, suddā imassa mayā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājāneyyuṃ, sabbesānampissa suddānaṃ dīgharattaṃ hitāya sukhāya. Sadevakopi ce, sāriputta, loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā imassa mayā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājāneyya, sadevakassapissa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya dīgharattaṃ hitāya sukhāyā”ti.
   Idamavoca bhagavā. Attamano āyasmā sāriputto bhagavato bhāsitaṃ abhinandīti.
   Sevitabbāsevitabbasuttaṃ niṭṭhitaṃ catutthaṃ.
漢巴經文比對(莊春江作):
  「非終結狀態的」(apariniṭṭhitabhāvāya),菩提比丘長老英譯為「阻止他到達完全(極致)」(preventing him from reaching the consummation)。按:《破斥猶豫》以「非終結狀態的修習」(bhavānaṃ apariniṭṭhitabhāvāya)解說,並說,有四類有瞋害個體:不能終結(pariniṭṭhāpetuṃ na sakkoti)的凡夫,他生出後諸不善法增加,諸善法衰退,只使有苦的個體(sadukkhameva attabhāvaṃ abhinibbatteti)生出,像這樣,須陀洹、斯陀含、阿那含。使有瞋害個體(sabyābajjhaṃ attabhāvaṃ abhinibbatteti)生出的凡夫等,乃至阿那含,無論怎樣諸不善法增加,諸善法衰退,因為阿那含也在淨居天中出現於庭園、宮殿、如意樹中,注視後說優陀那:「樂啊(aho sukhaṃ)!樂啊!」阿那含的有之貪(bhavalobho)、有之渴愛(bhavataṇhā)未被捨斷,其非終結狀態名為諸不善法增加,名為諸善法衰退,生出為只有苦的個體,就是非終結狀態。依上述《破斥猶豫》的解說,這裡的非終結狀態指未能當生證涅槃的情況,而當生能證涅槃的終結狀態也能有四類:凡夫、須陀洹、斯陀含、阿那含。佛陀的人間弟子許多是當生由凡夫證得阿羅漢的,即終結狀態的凡夫生出。