北傳:中阿含202經 南傳:增支部3集71經 關涉主題:生活/在家人的布薩、八關齋戒 (更新)
中阿含202經/持齋經(晡利多品)(莊春江標點)
  我聞如是
  一時遊舍衛國,在於東園鹿子母堂。
  爾時,鹿子母毘舍佉平旦沐浴,著白淨衣,將子婦等眷屬圍繞,往詣佛所,稽首作禮,卻住一面。世尊問曰:
  「居士婦!今沐浴耶?」
  答曰:
  「世尊!我今持齋善逝!我今持齋。」
  世尊問曰:
  「居士婦!今持何等齋耶?齋有三種,云何為三?一者放牛兒齋,二者尼揵齋,三者聖八支齋
  居士婦!云何名為放牛兒齋?若放牛兒朝放澤中,收還村,彼還村時,作如是念:『我今日在此處放牛,明日當在彼處放牛;我今日在此處飲牛,明日當在彼處飲牛;我牛今在此處宿止,明日當在彼處宿止。』居士婦!如是,有人若持齋時作是思惟:『我今日食如此之食,明日當食如彼食也;我今日飲如此之飲,明日當飲如彼飲也;我今含消如此含消,明{日}[當]含消如彼含消。』其人於此晝夜樂著欲過,是謂名曰放牛兒齋。若如是持{齋}放牛兒齋者,不獲大利,不得大果,無大功德,不得廣布。
  居士婦!云何名為尼揵齋耶?若有出家學尼揵者,彼勸人曰:『汝於東方過百由延外有眾生者,擁護彼故,棄捨刀杖,如是,南方、西方、北方過百由延外有眾生者,擁護彼故,棄捨刀杖。』是為彼勸進人,或有想護眾生,或無想不護眾生。汝當十五日說從解脫時,脫衣裸形,東向住立,作如是說:『我無父母,非父母有;我無妻子,非妻子有;我無奴婢,非奴婢{生}[主]。』居士婦!彼勸進於真諦語,而反勸進虛妄之言。彼人日日見其父母,便作此念:『是我父母。』父母日日見其兒子,亦作此念:『是我兒子。』彼見妻、子而作此念:『是我妻、子。』妻、子見彼亦作此念:『是我尊長。』彼見奴婢,復作此念:『是我奴婢。』奴婢見彼亦作此念:『是我大家。』彼用此欲,不與而用,非是與用,是謂名曰尼揵齋也。若如是持尼揵齋者,不獲大利,不得大果,無大功德,不得廣布。
  居士婦!云何名為聖八支齋?多聞聖弟子若持齋時,作是思惟:『阿羅訶真人盡形壽離殺、斷殺,棄捨刀杖,有、有,有慈悲心,饒益一切,乃至蜫蟲,彼於殺生淨除其心,我亦盡形壽離殺、斷殺,棄捨刀杖,有慚、有愧,有慈悲心,饒益一切,乃至蜫蟲,我今於殺生淨除其心,我以此支於阿羅訶等同無異,是故說齋。』
  復次,居士婦!多聞聖弟子若持齋時,作是思惟:『阿羅訶真人盡形壽離不與取、斷不與取,與而後取,樂於與取,常好布施,心樂放捨,歡喜無恡(吝),不望其報,不以盜覆心,能自制己,彼於不與取淨除其心,我亦盡形壽離不與取、斷不與取,與而後取,樂於與取,常好布施,心樂放捨,歡喜無恡(吝),不望其報,不以盜覆心,能自制己,我於不與取淨除其心,我以此支於阿羅訶等同無異,是故說齋。』
  復次,居士婦!多聞聖弟子若持齋時,作是思惟:『阿羅訶真人盡形壽離非梵行、斷非梵行,修行梵行,至誠心淨,行無臭穢,離欲斷淫,彼於非梵行淨除其心,我於此日此夜離非梵行、斷非梵行,修行梵行,至誠心淨,行無臭穢,離欲斷淫,我於非梵行淨除其心,我以此支於阿羅訶等同無異,是故說齋。』
  復次,居士婦!多聞聖弟子若持齋時,作是思惟:『阿羅訶真人盡形壽離妄言、斷妄言,真諦言,樂真諦,住真諦,為人所信,不欺世間,彼於妄言淨除其心,我亦盡形壽離妄言、斷妄言,真諦言,樂真諦,住真諦,為人所信,不欺世間,我於妄言淨除其心,我以此支於阿羅訶等同無異,是故說齋。』
  復次,居士婦!多聞聖弟子若持齋時,作是思惟:『阿羅訶真人盡形壽離酒放逸、斷酒放逸,彼於酒放逸淨除其心,我亦盡形壽離酒放逸、斷酒放逸,我於酒放逸淨除其心,我以此支於阿羅訶等同無異,是故說齋。』
  復次,居士婦!多聞聖弟子若持齋時,作是思惟:『阿羅訶真人盡形壽離高廣大床、斷高廣大床,樂下坐臥,或床或敷草,彼於高廣大床淨除其心,我於此日此夜離高廣大床、斷高廣大床,樂下坐臥,或床或敷草,我於高廣大床淨除其心,我以此支於阿羅訶等同無異,是故說齋。』
  復次,居士婦!多聞聖弟子若持齋時,作是思惟:『阿羅訶真人盡形壽離華鬘、瓔珞、塗香、脂粉、歌舞、倡伎及往觀聽,斷華鬘、瓔珞、塗香、脂粉、歌舞、倡伎及往觀聽,彼於華鬘、瓔珞、塗香、脂粉、歌舞、倡伎及往觀聽淨除其心,我於此日此夜離華鬘、瓔珞、塗香、脂粉、歌舞、倡伎及往觀聽,斷華鬘、瓔珞、塗香、脂粉、歌舞、倡伎及往觀聽,我於華鬘、瓔珞、塗香、脂粉、歌舞、倡伎及往觀聽淨除其心,我以此支於阿羅訶等同無異,是故說齋。』
  復次,居士婦!多聞聖弟子若持齋時,作是思惟:『阿羅訶真人盡形壽離非時食、斷非時食,一食,不夜食,樂於時食,彼於非時食淨除其心,我於此日此夜離非時食、斷非時食,一食,不夜食,樂於時食,我於非時食淨除其心,我以此支於阿羅訶等同無異,是故說齋。』
  彼{往}[住]此聖八支齋已,於上當復修習五法,云何為五?
  居士婦!多聞聖弟子若持齋時,憶念如來:彼世尊、如來、無所著等正覺明行成為、善逝、世間解無上士道法御天人師、號眾祐。彼作如是憶念如來已,若有惡伺,彼便得滅,所有穢污惡不善法,彼亦得滅。居士婦!多聞聖弟子緣如來故,心{靖}[靜]得喜,若有惡伺,彼便得滅,所有穢污惡不善法,彼亦得滅。譬若如人頭有垢膩,因膏澤、暖湯、人力、洗沐故,彼便得淨。如是,多聞聖弟子若持齋時,憶念如來:彼世尊、如來、無所著、等正覺、明行成為、善逝、世間解、無上士道法御、天人師、號佛、眾祐。彼作如是憶念如來已,若有惡伺,彼便得滅,所有穢污惡不善法,彼亦得滅。居士婦!多聞聖弟子緣如來故,心{靖}[靜]得喜,若有惡伺,彼便得滅,所有穢污惡不善法,彼亦得滅,是謂:多聞聖弟子持梵齋,梵共會,因梵故,心靜得喜,若有惡伺,彼便得滅,所有穢污惡不善法,彼亦得滅。
  復次,居士婦!多聞聖弟子若持齋時,憶念於法:此法世尊善說,究竟,恒不變易,正智所知,正智所見,正智所覺。彼作如是憶念法已,若有惡伺,彼便得滅,所有穢污惡不善法,彼亦得滅。居士婦!多聞聖弟子法故,心{靖}[靜]得喜,若有惡伺,彼便得滅,所有穢污惡不善法,彼亦得滅。猶人身有垢膩不淨,因麩、澡豆、暖湯、人力、極洗浴故,身便得淨。如是,多聞聖弟子若持齋時,憶念於法:此法世尊善說,究竟,恒不變易,正智所知,正智所見,正智所覺。彼作如是憶念法已,若有惡伺,彼便得滅,所有穢污惡不善法,彼亦得滅。居士婦!多聞聖弟子緣於法故,心{靖}[靜]得喜,若有惡伺,彼便得滅,所有穢污惡不善法,彼亦得滅。居士婦!是謂:多聞聖弟子持法齋,法共會,因法故,心{靖}[靜]得喜,若有惡伺,彼便得滅,所有穢污惡不善法,彼亦得滅。
  復次,居士婦!多聞聖弟子若持齋時,憶念於:世尊弟子眾善趣向、質直,行要、行趣,如來眾中實有阿羅訶真人趣、阿羅訶果證、阿那含趣、阿那含果證、斯陀含趣、斯陀含果證、須陀洹趣須陀洹果證,是為四雙人、八輩聖士,是謂:世尊弟子眾成就戒、、慧、解脫、解脫{見智}[智見],可呼、可請、可供養、可奉事、可敬重,則為天人良福之田。彼作如是憶念眾已,若有惡伺,彼便得滅,所有穢污惡不善法,彼亦得滅。居士婦!多聞聖弟子緣於眾故,心{靖}[靜]得喜,若有惡伺,彼便得滅,所有穢污惡不善法,彼亦得滅,猶如人衣有垢膩不淨,因灰、皂莢、澡豆、湯水、人力浣故,彼便得淨。如是,多聞聖弟子若持齋時,憶念於眾:世尊弟子眾善趣向質直,行要行趣,如來眾中實有阿羅訶真人趣、阿羅訶果證、阿那含趣、阿那含果證、斯陀含趣、斯陀含果證、須陀洹趣、須陀洹果證,是為四雙人、八輩聖士,是謂:世尊弟子眾,成就戒、定、慧、解脫、解脫{見智}[智見],可呼、可請、可供養、可奉事、可敬重,則為天人良福之田。彼作如是憶念眾已,若有惡伺,彼便得滅,所有穢污惡不善法,彼亦得滅。居士婦!多聞聖弟子緣於眾故,心{靖}[靜]得喜,若有惡伺,彼便得滅,所有穢污惡不善法,彼亦得滅,是謂:多聞聖弟子持眾齋,眾共會,因眾故,心{靖}[靜]得喜,若有惡伺,彼便得滅,所有穢污惡不善法,彼亦得滅。
  復次,居士婦!多聞聖弟子若持齋時,憶念自戒:不缺不穿,無穢無污,極廣極大,不望其報,智者稱譽,善具善趣,善受善持。彼作如是憶念自戒已,若有惡伺,彼便得滅,所有穢污惡不善法,彼亦得滅。居士婦!多聞聖弟子緣於戒故,心靜得喜,若有惡伺,彼便得滅,所有穢污惡不善法,彼亦得滅。猶若如鏡,生垢不明,因石磨鋥瑩,由人力治,便得明淨。如是,多聞聖弟子若持齋時,憶念自戒:不缺不穿,無穢無污,極廣極大,不望其報,智者稱譽,善具善趣,善受善持。彼作如是憶念自戒已,若有惡伺,彼便得滅,所有穢污惡不善法,彼亦得滅。居士婦!多聞聖弟子緣於戒故,心{靖}[靜]得喜,若有惡伺,彼穢得滅,所有穢污惡不善法,彼亦得滅,是謂:諸多聞聖弟子持戒齋,戒共會,因戒故,心{靖}[靜]得喜,若有惡伺,彼便得滅,所有穢污惡不善法,彼亦得滅。
  復次,居士婦!多聞聖弟子若持齋時,憶念諸天:實有四王天,彼天若成就信,於此命終,得生彼間,我亦有彼信;彼天若成就戒、聞、施、慧,於此命終,得生彼間,我亦有彼慧。實有三十三天、焰摩天、兜率哆天、化樂天、他化樂天,彼天若成就信,於此命終,得生彼間,我亦有彼信;彼天若成就戒、聞、施、慧,於此命終,得生彼間,我亦有彼慧。彼作如是憶念已,及諸天信、戒、聞、施、慧,若有惡伺,彼便得滅,所有穢污惡不善法,彼亦得滅。居士婦!多聞聖弟子緣諸天故,心{靖}[靜]得喜,若有惡伺,彼便得滅,所有穢污惡不善法,彼亦得滅,猶如上色金,生垢不淨,因火、排、鉆、椎、赤土、人力,磨拭瑩治,便得明淨。如是,多聞聖弟子若持齋時,憶念諸天:實有四王天,彼天若成就信,於此命終,得生彼間,我亦有彼信;彼天若成就戒、聞、施、慧,於此命終,得生彼間,我亦有彼慧。實有三十三天、焰摩天、兜率多天、化樂天,他化樂天,彼天若成就信,於此命終,得生彼間,我亦有彼信;彼天若成就戒、聞、施、慧,於此命終,得生彼間,我亦有彼慧。彼作如是憶念已,及諸天信、戒、聞、施、慧,若有惡伺,彼便得滅,所有穢污惡不善法,彼亦得滅。
  居士婦!若行如是聖八支齋,若有十六大國,謂:一者鴦迦,二者摩竭陀,三者迦尸,四者拘薩羅,五者拘樓,六者般闍羅,七者阿攝貝,八者阿和檀提,九者枝提,十者跋耆,十一者跋蹉,十二跋羅,十三蘇摩,十四蘇羅吒,十五喻尼,十六劍浮,此諸國中所有錢寶、金、銀、摩尼、真珠、琉璃、壞伽、碧玉、珊瑚、留邵、鞞留、鞞勒、馬瑙、蝳蝐、赤石、{旋}[琁]珠,設使有人於中作王,隨用自在者,彼一切{比丘}[皆]持聖八支齋,不直十六分。
  居士婦!我因此故說,人王者不如天樂:若人五十歲是四王天一晝一夜,如是,三十晝夜為一月,十二月為一歲,如此,五百歲是四王天壽。居士婦!必有是處:若族姓男、族姓女持聖八支齋,身壞命終生{四天王}[四王天]中。
  居士婦!我因此故說,人王者不如天樂:若人百歲是三十三天一晝一夜,如是,三十晝夜為一月,十二月為一歲,如此,千歲是三十三天壽。居士婦!必有是處:若族姓男、族姓女持聖八支齋,身壞命終生三十三天中。
  居士婦!我因此故說,人王者不如天樂:若人二百歲是焰摩天一晝一夜,如是,三十晝夜為一月,十二月為一歲,如此,二千歲是焰摩天壽。居士婦!必有是處:若族姓男、族姓女持聖八支齋,身壞命終生焰摩天中。
  居士婦!我因此故說,人王者不如天樂:若人四百歲是兜率哆天一晝一夜,如是,三十晝夜為一月,十二月為一歲,如此,四千歲是兜率陀天壽。居士婦!必有是處:若族姓男、族姓女持聖八支齋,身壞命終生兜率陀天中。
  居士婦!我因此故說,人王者不如天樂:若人八百歲是化樂天一晝一夜,如是,三十晝夜為一月,十二月為一歲,如此,八千歲是化樂天壽。居士婦!必有是處:若族姓男、族姓女持聖八支齋,身壞命終生化樂天中。
  居士婦!我因此故說,人王者不如天樂:若人千六百歲是他化樂天一晝一夜,如是,三十晝夜為一月,十二月為一歲,如此,萬六千歲是他化樂天壽。居士婦!必有是處:若族姓男、族姓女持聖八支齋,身壞命終生他化樂天中。」
  於是,鹿子母毘舍佉叉手向佛,白曰:
  「世尊!聖八支齋甚奇!甚特!大利、大果,有大功德,有大廣布。世尊!我從今始,自盡形壽持聖八支齋,隨其事力,布施修福。」
  於是,鹿子母聞佛所說,[善受]善持,稽首{稽首}佛足,繞三匝而去。
  佛說如是,鹿子母毘舍佉及諸比丘聞佛所說,歡喜奉行。

增支部3集71經/布薩經(莊春江譯)
  被我這麼聽聞
  有一次世尊住在舍衛城東園鹿母講堂。
  那時,毘舍佉-鹿母在那個布薩日去見世尊。抵達後,向世尊問訊後,在一旁坐下。世尊對在一旁坐下的毘舍佉-鹿母說這個:「那麼,毘舍佉!你中午從哪裡來呢?」「大德!今天我入布薩。」
  「毘舍佉!有這三種布薩,哪三種?牧牛者布薩、尼乾陀布薩、聖者布薩。
  毘舍佉!而怎樣是牧牛者布薩?毘舍佉!猶如牧牛者傍晚時交還主人們的牛後,像這樣深慮:『今天,諸牛在這樣與那樣的地方行走,在這樣與那樣的地方喝水,現在,明天諸牛將在這樣與那樣的地方行走,將在這樣與那樣的地方喝水。』同樣的,毘舍佉!這裡,某位入布薩者像這樣深慮:『今天,我嚼這個與那個硬食,吃這個與那個軟食,現在,明天我將嚼這個與那個硬食,將吃這個與那個軟食。』他以那個貪婪俱行之心度過白天。毘舍佉!這樣是牧牛者布薩,毘舍佉!這樣入布薩的牧牛者布薩是無大果的、無大效益的、無大光輝的、無大遍滿的。
  毘舍佉!而怎樣是尼乾陀布薩?毘舍佉!有名叫尼乾陀的沙門之類的,他們這麼勸導弟子們:『喂!來!男子!凡在東方超越一百由旬處的諸生物,請你在他們上放下棍棒;凡在西方超越一百由旬處的諸生物,請你在他們上放下棍棒;凡在北方超越一百由旬處的諸生物,請你在他們上放下棍棒;凡在南方超越一百由旬處的諸生物,請你在他們上放下棍棒。』像這樣,他們對某些生物的同情憐愍勸導,對某些生物的不同情不憐愍勸導。在那個布薩日,他們這麼勸導弟子們:『喂!來!男子!你放下全部的衣服後,請你這麼說:『我在任何地方不是任何人的任何事物;在任何地方任何事物也不是我的什麼。[MN.106]』他的父母知道:『這位是我們的兒子。』他也知道:『這些是我的父母。』又,他的妻兒知道:『這位是我的丈夫。』他也知道:『這是我的妻兒。』又,他的奴僕工人僕人們知道:『這位是我們的主人。』他也知道:『這是我的奴僕工人僕人。』像這樣,凡在真實的上應該被勸導時,在那時勸導妄語,我說,這是關於他的妄語。那夜過後,他就吃未給予的食物,我說,這是關於他的未被給與的拿取。毘舍佉!這樣是尼乾陀布薩,毘舍佉!這樣入布薩的尼乾陀布薩是無大果的、無大效益的、無大光輝的、無大遍滿的。
  毘舍佉!而怎樣是聖者布薩?毘舍佉!雜染心有以方法的淨化,毘舍佉!而怎樣雜染的心有以方法的淨化?毘舍佉!這裡,聖弟子隨念(回憶)如來:『像這樣,那位世尊是阿羅漢遍正覺者明行具足者善逝世間知者應該被調御人的無上調御者天-人們的大師佛陀、世尊。』當他隨念如來時,心變得明淨,欣悅生起,凡心的隨雜染,那些被捨斷。毘舍佉!猶如雜染的頭有以方法的淨化。
  毘舍佉!而怎樣雜染的頭有以方法的淨化?毘舍佉!緣於糊狀物、緣於粘土、緣於水、以及緣於男子適當的努力,毘舍佉!這樣,雜染的頭有以方法的淨化。同樣的,毘舍佉!雜染的心有以方法的淨化。
  毘舍佉!而怎樣雜染的心有以方法的淨化?毘舍佉!這裡,聖弟子隨念如來:『像這樣,那位世尊是阿羅漢、遍正覺者、明行具足者、善逝、世間知者、應該被調御人的無上調御者、天-人們的大師、佛陀、世尊。』當他隨念如來時,心變得明淨,欣悅生起,凡心的隨雜染,那些被捨斷。毘舍佉!這被稱為:聖弟子對梵布薩入布薩,與梵一同共住,以及關於梵,他的心變得明淨,欣悅生起,凡心的隨雜染,那些被捨斷。毘舍佉!這樣,雜染的心有以方法的淨化。
  毘舍佉!雜染的心有以方法的淨化,毘舍佉!而怎樣雜染的心有以方法的淨化?毘舍佉!這裡,聖弟子隨念法:『被世尊善說的法是直接可見的、即時的、請你來看的、能引導的、應該被智者各自經驗的。』當他隨念法時,心變得明淨,欣悅生起,凡心的隨雜染,那些被捨斷。毘舍佉!猶如雜染的身體有以方法的淨化。
  毘舍佉!而怎樣雜染的身體有以方法的淨化?毘舍佉!緣於洗背刷、緣於洗粉、緣於水、以及緣於男子適當的努力,毘舍佉!這樣,雜染的身體有以方法的淨化。同樣的,毘舍佉!雜染的心有以方法的淨化。
  毘舍佉!而怎樣雜染的心有以方法的淨化?毘舍佉!這裡,聖弟子隨念法:『被世尊善說的法是直接可見的、即時的、請你來看的、能引導的、應該被智者各自經驗的。』當他隨念法時,心變得明淨,欣悅生起,凡心的隨雜染,那些被捨斷。毘舍佉!這被稱為:聖弟子對法布薩入布薩,與法一同共住,以及關於法,他的心變得明淨,欣悅生起,凡心的隨雜染,那些被捨斷。毘舍佉!這樣,雜染的心有以方法的淨化。
  毘舍佉!雜染的心有以方法的淨化,毘舍佉!而怎樣雜染的心有以方法的淨化?毘舍佉!這裡,聖弟子隨念僧團:『世尊的弟子僧團是善行者,世尊的弟子僧團是正直行者,世尊的弟子僧團是真理行者,世尊的弟子僧團是方正行者,即:四雙之人、八輩之士,這世尊的弟子僧團是應該被奉獻者、應該被供奉者、應該被供養者、應該被合掌者、世間的無上福田。』當他隨念僧團時,心變得明淨,欣悅生起,凡心的隨雜染,那些被捨斷。毘舍佉!猶如雜染的衣服有以方法的淨化。
  毘舍佉!而怎樣雜染的衣服有以方法的淨化?毘舍佉!緣於熱、緣於鹼性物、緣於牛糞、緣於水、以及緣於男子適當的努力,毘舍佉!這樣,雜染的衣服有以方法的淨化。同樣的,毘舍佉!雜染的心有以方法的淨化。
  毘舍佉!而怎樣雜染的心有以方法的淨化?毘舍佉!這裡,聖弟子隨念僧團:『世尊的弟子僧團是善行者……(中略)世間的無上福田。』當他隨念僧團時,心變得明淨,欣悅生起,凡心的隨雜染,那些被捨斷。毘舍佉!這被稱為:聖弟子對僧團布薩入布薩,與僧團一同共住,以及關於僧團,他的心變得明淨,欣悅生起,凡心的隨雜染,那些被捨斷。毘舍佉!這樣,雜染的心有以方法的淨化。
  毘舍佉!雜染的心有以方法的淨化,毘舍佉!而怎樣雜染的心有以方法的淨化?毘舍佉!這裡,聖弟子回憶自己的諸戒:無毀壞的、無瑕疵的、無污點的、無雜色的、自由的、智者稱讚的、不取著的、轉起定的。當他回憶戒時,心變得明淨,欣悅生起,凡心的隨雜染,那些被捨斷。毘舍佉!猶如雜染的鏡子有以方法的淨化。
  毘舍佉!而怎樣雜染的鏡子有以方法的淨化?毘舍佉!緣於油、緣於灰、緣於馬尾刷、以及緣於男子適當的努力,毘舍佉!這樣,雜染的鏡子有以方法的淨化。同樣的,毘舍佉!雜染的心有以方法的淨化。
  毘舍佉!而怎樣雜染的心有以方法的淨化?毘舍佉!這裡,聖弟子回憶自己的諸戒:無毀壞的……(中略)轉起定的。當他回憶戒時,心變得明淨,欣悅生起,凡心的隨雜染,那些被捨斷。毘舍佉!這被稱為:聖弟子對戒布薩入布薩,與戒一同共住,以及關於戒,他的心變得明淨,欣悅生起,凡心的隨雜染,那些被捨斷。毘舍佉!這樣,雜染的心有以方法的淨化。同樣的,毘舍佉!雜染的心有以方法的淨化。
  毘舍佉!雜染的心有以方法的淨化,毘舍佉!而怎樣雜染的心有以方法的淨化?毘舍佉!這裡,聖弟子隨念諸天:『有四大王天,有三十三天,有夜摩天,有兜率天,有化樂天,有他化自在天,有梵眾天,有其他更高之諸天。那些天具備如這樣的信,從這裡死後,為在那裡往生者,我的像這樣的信也被知道;那些天具備如這樣的戒,從這裡死後,為在那裡往生者,我的像這樣的戒也被知道;那些天具備如這樣的聽聞,從這裡死後,為在那裡往生者,我的像這樣的聽聞也被知道;那些天具備如這樣的施捨,從這裡死後,為在那裡往生者,我的像這樣的施捨也被知道;那些天具備如這樣的慧,從這裡死後,為在那裡往生者,我的像這樣的慧也被知道。』當他隨念自己的與那些天的信、戒、聽聞、施捨、慧時,心變得明淨,欣悅生起,凡心的隨雜染,那些被捨斷。毘舍佉!猶如雜染的黃金有以方法的淨化。
  毘舍佉!而怎樣雜染的黃金有以方法的淨化?毘舍佉!緣於熔爐、緣於鹽、緣於紅土、緣於[吹]管、小鑷子、以及緣於男子適當的努力,毘舍佉!這樣,雜染的黃金有以方法的淨化。同樣的,毘舍佉!雜染的心有以方法的淨化。
  毘舍佉!而怎樣雜染的心有以方法的淨化?毘舍佉!這裡,聖弟子隨念諸天:『有四大王天……(中略)有其他更高之諸天。那些天具備如這樣的信,從這裡死後,為在那裡往生者,我的像這樣的信也被知道……(中略)戒……(中略)聽聞……(中略)施捨;那些天具備如這樣的慧,從這裡死後,為在那裡往生者,我的像這樣的慧也被知道。』當他隨念自己的與那些天的信、戒、聽聞、施捨、慧時,心變得明淨,欣悅生起,凡心的隨雜染,那些被捨斷。毘舍佉!這被稱為:聖弟子對諸天布薩入布薩,與諸天一同共住,以及關於諸天,他的心變得明淨,欣悅生起,凡心的隨雜染,那些被捨斷。毘舍佉!這樣,雜染的心有以方法的淨化。
  毘舍佉!那位聖弟子他像這樣深慮:『阿羅漢們終身捨斷殺生後,成為離殺生者,住於放下棍棒的、放下刀劍的、有羞恥的、來到同情的、對一切活的生命類有憐愍的。今天,這日與這夜,我也捨斷殺生後,成為離殺生者,住於放下棍棒的、放下刀劍的、有羞恥的、來到同情的、對一切活的生命類有憐愍的,也以這個部分我仿效阿羅漢,以及入布薩的我將有布薩。』
  『阿羅漢們終身捨斷未被給與的拿取後,成為離未被給與的拿取者、給予而取者、期待被施與者,以不盜取、以自我成為清淨者而住,今天,這日與這夜,我也捨斷未被給與的拿取後,成為離未被給與的拿取者、給予而取者、期待被施與者,以不盜取、以自我成為清淨者而住,也以這個部分我仿效阿羅漢,以及入布薩的我將有布薩。』
  『阿羅漢們終身捨斷非梵行後,成為梵行者、行遠離者、戒絕婬欲俗法者,今天,這日與這夜,我也捨斷非梵行後,成為梵行者、行遠離者、戒絕婬欲俗法者,也以這個部分我仿效阿羅漢,以及入布薩的我將有布薩。』
  『阿羅漢們終身捨斷妄語後,成為離妄語者、真實語者、隨從真實者、可靠者、誠心者、對世間不詐欺者,今天,這日與這夜,我也捨斷妄語後,成為離妄語者、真實語者、隨從真實者、可靠者、誠心者、對世間不詐欺者,也以這個部分我仿效阿羅漢,以及入布薩的我將有布薩。』
  『阿羅漢們終身捨斷榖酒、果酒、酒放逸處後,成為離榖酒、果酒、酒放逸處者,今天,這日與這夜,我也捨斷榖酒、果酒、酒放逸處後,成為離榖酒、果酒、酒放逸處者,也以這個部分我仿效阿羅漢,以及入布薩的我將有布薩。』
  『阿羅漢們終身是一日一食者、停止夜食者、戒絕非時食者,今天,這日與這夜,我也是一日一食者、停止夜食者、戒絕非時食者,也以這個部分我仿效阿羅漢,以及入布薩的我將有布薩。』
  『阿羅漢們終身是離跳舞、歌曲、音樂、看戲、花環、香料、塗油之持用與莊嚴、裝飾狀態者,今天,這日與這夜,我也是離跳舞、歌曲、音樂、看戲、花環、香料、塗油之持用與莊嚴、裝飾狀態者,也以這個部分我仿效阿羅漢,以及入布薩的我將有布薩。』
  『阿羅漢們終身捨斷高床、大床後,是離高床、大床者,作低臥床:在小床上或草敷床上,今天,這日與這夜,我也捨斷高床、大床後,是離高床、大床者,作低臥床:在小床上或草敷床上,也以這個部分我仿效阿羅漢,以及入布薩的我將有布薩。』
  毘舍佉!這樣是聖者布薩,毘舍佉!這樣入布薩的聖者布薩有大果、大效益、大光輝、大遍滿。有多少大果、多少大效益、多少大光輝、多少大遍滿?毘舍佉!猶如凡作這十六大國很多七寶的主權統治王權,即:鴦伽、摩揭陀、迦尸、憍薩羅、跋耆、末羅、支提、番伽、俱盧、般遮羅、婆蹉、首羅先那、阿濕伽、阿槃提、健陀羅、劍浮闍,比具備八支布薩,這不值得十六分之一,那是什麼原因?毘舍佉!人間的王權比較天樂後是卑微的。
  毘舍佉!凡人間的五十年是這四大王天的一日夜,以那個夜,三十夜是月,以那個月,十二個月是年,以那個年,五百天年是四大王天的壽命量。毘舍佉!又,這存在可能性:凡這裡某位女子或男子對八支具備的布薩入布薩後,以身體的崩解,死後往生四大王天諸天們的共住狀態。毘舍佉!關於這個這被說:人間的王權比較天樂後是卑微的。
  毘舍佉!人間的一百年是這三十三天的一日夜,以那個夜,三十夜是月,以那個月,十二個月是年,以那個年,一千天年是三十三天的壽命量。毘舍佉!又,這存在可能性:凡這裡某位女子或男子對八支具備的布薩入布薩後,以身體的崩解,死後往生三十三天諸天們的共住狀態。毘舍佉!又,關於這個這被說:人間的王權比較天樂後是卑微的。
  毘舍佉!人間的二百年是夜摩天的一日夜,以那個夜,三十夜是月,以那個月,十二個月是年,以那個年,二千天年是夜摩天的壽命量。毘舍佉!又,這存在可能性:凡這裡某位女子或男子對八支具備的布薩入布薩後,以身體的崩解,死後往生夜摩天諸天們的共住狀態。毘舍佉!又,關於這個這被說:人間的王權比較天樂後是卑微的。
  毘舍佉!人間的四百年是這兜率天的一日夜,以那個夜,三十夜是月,以那個月,十二個月是年,以那個年,四千天年是兜率天的壽命量。毘舍佉!又,這存在可能性:凡這裡某位女子或男子對八支具備的布薩入布薩後,以身體的崩解,死後往生兜率天諸天們的共住狀態。毘舍佉!又,關於這個這被說:人間的王權比較天樂後是卑微的。
  毘舍佉!人間的八百年是這化樂天的一日夜,以那個夜,三十夜是月,以那個月,十二個月是年,以那個年,八千天年是化樂天的壽命量。毘舍佉!又,這存在可能性:凡這裡某位女子或男子對八支具備的布薩入布薩後,以身體的崩解,死後往生化樂天諸天們的共住狀態。毘舍佉!又,關於這個這被說:人間的王權比較天樂後是卑微的。
  毘舍佉!人間的一千六百年是這他化自在天的一日夜,以那個夜,三十夜是月,以那個月,十二個月是年,以那個年,一萬六千天年是他化自在天的壽命量。毘舍佉!又,這存在可能性:凡這裡某位女子或男子對八支具備的布薩入布薩後,以身體的崩解,死後往生他化自在天諸天們的共住狀態。毘舍佉!又,關於這個這被說:人間的王權比較天樂後是卑微的。」
  「不應該{被}殺害生命與不應該拿取未被給與的,不應該虛妄地說與不應該成為飲酒者,
   應該從非梵行、從婬欲戒絕,在夜間不應該吃非時食
   不應該佩戴花環與不應該使用(行)芳香,應該在床或地面鋪墊上躺臥,
   因為他們說這八支布薩,被已達到苦終結的佛陀說明。[Sn.26, 402-403偈]
   好看的日與月兩者:只要照耀者繞著走,
   它們是破除黑暗者又是空中行走者,四方照耀者們在天空中輝耀。
   凡財物在這中間被知道,真珠、寶珠與好的琉璃,
   角狀黃金又或即使山金,凡天然金、被稱為『沙金』,
   對具備八支布薩者,那些連十六分之一也不及(不隨成為),
   如全部群星對月光[,像那樣連十六分之一都不值得-AN.8.1]。
   因此持戒的女與男,具備八支入布薩後,
   做福德後生起樂者,不被責備者們到達天界處。」[≃AN.8.42]
  大品第七,其攝頌
  「宗派處、恐懼與偉那額,沙羅玻、給瑟目大們,
   薩哈還有談論之基礎,外道者、根、布薩。」

巴利語經文(台灣嘉義法雨道場流通的word版本)
AN.3.71(另版AN.3.70)/10. Uposathasuttaṃ
   71. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde. Atha kho visākhā migāramātā tadahuposathe yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho visākhaṃ migāramātaraṃ bhagavā etadavoca– “handa kuto nu tvaṃ, visākhe, āgacchasi divā divassā”ti? “Uposathāhaṃ, bhante, ajja upavasāmī”ti.
   “Tayo khome, visākhe, uposathā. Katame tayo? Gopālakuposatho, nigaṇṭhuposatho, ariyuposatho. Kathañca, visākhe, gopālakuposatho hoti? Seyyathāpi, visākhe, gopālako sāyanhasamaye sāmikānaṃ gāvo niyyātetvā iti paṭisañcikkhati– ‘ajja kho gāvo amukasmiñca amukasmiñca padese cariṃsu, amukasmiñca amukasmiñca padese pānīyāni piviṃsu; sve dāni gāvo amukasmiñca amukasmiñca padese carissanti, amukasmiñca amukasmiñca padese pānīyāni pivissantī’ti; evamevaṃ kho, visākhe, idhekacco uposathiko iti paṭisañcikkhati– ‘ahaṃ khvajja idañcidañca khādanīyaṃ khādiṃ, idañcidañca bhojanīyaṃ bhuñjiṃ sve dānāhaṃ idañcidañca khādanīyaṃ khādissāmi, idaṃ cidañca bhojanīyaṃ bhuñjissāmī’ti. So tena abhijjhāsahagatena cetasā divasaṃ atināmeti. Evaṃ kho visākhe, gopālakuposatho hoti. Evaṃ upavuttho kho, visākhe, gopālakuposatho na mahapphalo hoti na mahānisaṃso na mahājutiko na mahāvipphāro.
   “Kathañca, visākhe, nigaṇṭhuposatho hoti? Atthi, visākhe, nigaṇṭhā nāma samaṇajātikā. Te sāvakaṃ evaṃ samādapenti – ‘ehi tvaṃ, ambho purisa, ye puratthimāya disāya pāṇā paraṃ yojanasataṃ tesu daṇḍaṃ nikkhipāhi; ye pacchimāya disāya pāṇā paraṃ yojanasataṃ tesu daṇḍaṃ nikkhipāhi; ye uttarāya disāya pāṇā paraṃ yojanasataṃ tesu daṇḍaṃ nikkhipāhi; ye dakkhiṇāya disāya pāṇā paraṃ yojanasataṃ tesu daṇḍaṃ nikkhipāhī’ti. Iti ekaccānaṃ pāṇānaṃ anuddayāya anukampāya samādapenti, ekaccānaṃ pāṇānaṃ nānuddayāya nānukampāya samādapenti. Te tadahuposathe sāvakaṃ evaṃ samādapenti – ‘ehi tvaṃ, ambho purisa, sabbacelāni nikkhipitvā evaṃ vadehi – nāhaṃ kvacani kassaci kiñcanatasmiṃ, na ca mama kvacani katthaci kiñcanatatthī’ti. Jānanti kho panassa mātāpitaro– ‘ayaṃ amhākaṃ putto’ti; sopi jānāti– ‘ime mayhaṃ mātāpitaro’ti. Jānāti kho panassa puttadāro ‘ayaṃ mayhaṃ bhattā’ti; sopi jānāti– ‘ayaṃ mayhaṃ puttadāro’ti. Jānanti kho panassa dāsakammakaraporisā– ‘ayaṃ amhākaṃ ayyo’ti; sopi jānāti– ‘ime mayhaṃ dāsakammakaraporisā’ti. Iti yasmiṃ samaye sacce samādapetabbā musāvāde tasmiṃ samaye samādapenti. Idaṃ tassa musāvādasmiṃ vadāmi. So tassā rattiyā accayena bhoge adinnaṃyeva paribhuñjati. Idaṃ tassa adinnādānasmiṃ vadāmi. Evaṃ kho, visākhe, nigaṇṭhuposatho hoti. Evaṃ upavuttho kho, visākhe, nigaṇṭhuposatho na mahapphalo hoti na mahānisaṃso na mahājutiko na mahāvipphāro.
   “Kathañca, visākhe, ariyuposatho hoti? Upakkiliṭṭhassa visākhe, cittassa upakkamena pariyodapanā hoti. Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? Idha, visākhe, ariyasāvako tathāgataṃ anussarati– ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. Tassa tathāgataṃ anussarato cittaṃ pasīdati, pāmojjaṃ uppajjati. Ye cittassa upakkilesā te pahīyanti, seyyathāpi, visākhe, upakkiliṭṭhassa sīsassa upakkamena pariyodapanā hoti.
   “Kathañca, visākhe, upakkiliṭṭhassa sīsassa upakkamena pariyodapanā hoti? Kakkañca paṭicca mattikañca paṭicca udakañca paṭicca purisassa ca tajjaṃ vāyāmaṃ paṭicca, evaṃ kho, visākhe, upakkiliṭṭhassa sīsassa upakkamena pariyodapanā hoti. Evamevaṃ kho visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti.
   “Kathañca visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? Idha, visākhe, ariyasāvako tathāgataṃ anussarati– ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. Tassa tathāgataṃ anussarato cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti. Ayaṃ vuccati, visākhe– ‘ariyasāvako brahmuposathaṃ upavasati, brahmunā saddhiṃ saṃvasati, brahmañcassa ārabbha cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti’. Evaṃ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti.
   “Upakkiliṭṭhassa, visākhe, cittassa upakkamena pariyodapanā hoti. Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? Idha, visākhe, ariyasāvako dhammaṃ anussarati – ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti. Tassa dhammaṃ anussarato cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti, seyyathāpi, visākhe, upakkiliṭṭhassa kāyassa upakkamena pariyodapanā hoti.
   “Kathañca, visākhe, upakkiliṭṭhassa kāyassa upakkamena pariyodapanā hoti? Sottiñca paṭicca, cuṇṇañca paṭicca, udakañca paṭicca, purisassa ca tajjaṃ vāyāmaṃ paṭicca. Evaṃ kho, visākhe, upakkiliṭṭhassa kāyassa upakkamena pariyodapanā hoti. Evamevaṃ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti.
   “Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? Idha, visākhe, ariyasāvako dhammaṃ anussarati – ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti. Tassa dhammaṃ anussarato cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti. Ayaṃ vuccati, visākhe, ‘ariyasāvako dhammuposathaṃ upavasati, dhammena saddhiṃ saṃvasati, dhammañcassa ārabbha cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti’. Evaṃ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti.
   “Upakkiliṭṭhassa visākhe, cittassa upakkamena pariyodapanā hoti. Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? Idha, visākhe, ariyasāvako saṅghaṃ anussarati– ‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’ti. Tassa saṅghaṃ anussarato cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti, seyyathāpi, visākhe, upakkiliṭṭhassa vatthassa upakkamena pariyodapanā hoti.
   “Kathañca, visākhe, upakkiliṭṭhassa vatthassa upakkamena pariyodapanā hoti? Usmañca paṭicca, khārañca paṭicca, gomayañca paṭicca, udakañca paṭicca, purisassa ca tajjaṃ vāyāmaṃ paṭicca. Evaṃ kho, visākhe, upakkiliṭṭhassa vatthassa upakkamena pariyodapanā hoti. Evamevaṃ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti.
   “Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? Idha, visākhe, ariyasāvako saṅghaṃ anussarati– ‘suppaṭipanno bhagavato sāvakasaṅgho …pe… anuttaraṃ puññakkhettaṃ lokassā’ti. Tassa saṅghaṃ anussarato cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti. Ayaṃ vuccati, visākhe, ‘ariyasāvako saṅghuposathaṃ upavasati, saṅghena saddhiṃ saṃvasati, saṅghañcassa ārabbha cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti’. Evaṃ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti.
   “Upakkiliṭṭhassa, visākhe, cittassa upakkamena pariyodapanā hoti. Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? Idha, visākhe, ariyasāvako attano sīlāni anussarati akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni. Tassa sīlaṃ anussarato cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti, seyyathāpi, visākhe, upakkiliṭṭhassa ādāsassa upakkamena pariyodapanā hoti.
   “Kathañca visākhe, upakkiliṭṭhassa ādāsassa upakkamena pariyodapanā hoti? Telañca paṭicca chārikañca paṭicca, vālaṇḍupakañca paṭicca, purisassa ca tajjaṃ vāyāmaṃ paṭicca. Evaṃ kho, visākhe, upakkiliṭṭhassa ādāsassa upakkamena pariyodapanā hoti. Evamevaṃ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti.
   “Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? Idha visākhe, ariyasāvako attano sīlāni anussarati akhaṇḍāni …pe… samādhisaṃvattanikāni. Tassa sīlaṃ anussarato cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti. Ayaṃ vuccati, visākhe, ‘ariyasāvako sīluposathaṃ upavasati, sīlena saddhiṃ saṃvasati, sīlañcassa ārabbha cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti’. Evaṃ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti.
   “Upakkiliṭṭhassa, visākhe, cittassa upakkamena pariyodapanā hoti. Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? Idha visākhe, ariyasāvako devatā anussarati – ‘santi devā cātumahārājikā, santi devā tāvatiṃsā, santi devā yāmā, santi devā tusitā, santi devā nimmānaratino, santi devā paranimmitavasavattino, santi devā brahmakāyikā, santi devā tatuttari. Yathārūpāya saddhāya samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpā saddhā saṃvijjati. Yathārūpena sīlena samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpaṃ sīlaṃ saṃvijjati. Yathārūpena sutena samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpaṃ sutaṃ saṃvijjati. Yathārūpena cāgena samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpo cāgo saṃvijjati. Yathārūpāya paññāya samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpā paññā saṃvijjatī’ti. Tassa attano ca tāsañca devatānaṃ saddhañca sīlañca sutañca cāgañca paññañca anussarato cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti, seyyathāpi, visākhe, upakkiliṭṭhassa jātarūpassa upakkamena pariyodapanā hoti.
   “Kathañca visākhe, upakkiliṭṭhassa jātarūpassa upakkamena pariyodapanā hoti? Ukkañca paṭicca, loṇañca paṭicca, gerukañca paṭicca, nāḷikasaṇḍāsañca paṭicca, purisassa ca tajjaṃ vāyāmaṃ paṭicca. Evaṃ kho, visākhe, upakkiliṭṭhassa jātarūpassa upakkamena pariyodapanā hoti. Evamevaṃ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti.
   “Kathañca visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? Idha, visākhe, ariyasāvako devatā anussarati– ‘santi devā cātumahārājikā, santi devā tāvatiṃsā …pe… santi devā tatuttari. Yathārūpāya saddhāya samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpā saddhā saṃvijjati. Yathārūpena sīlena …pe… sutena …pe… cāgena …pe… paññāya samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpā paññā saṃvijjatī’ti. Tassa attano ca tāsañca devatānaṃ saddhañca sīlañca sutañca cāgañca paññañca anussarato cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti. Ayaṃ vuccati, visākhe, ‘ariyasāvako devatuposathaṃ upavasati, devatāhi saddhiṃ saṃvasati, devatā ārabbha cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti’. Evaṃ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti.
   “Sa kho so, visākhe, ariyasāvako iti paṭisañcikkhati – ‘yāvajīvaṃ arahanto pāṇātipātaṃ pahāya pāṇātipātā paṭiviratā nihitadaṇḍā nihitasatthā lajjī dayāpannā sabbapāṇabhūtahitānukampī viharanti; ahampajja imañca rattiṃ imañca divasaṃ pāṇātipātaṃ pahāya pāṇātipātā paṭivirato nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharāmi. Imināpi aṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissati.
   “Yāvajīvaṃ arahanto adinnādānaṃ pahāya adinnādānā paṭiviratā dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharanti; ahampajja imañca rattiṃ imañca divasaṃ adinnādānaṃ pahāya adinnādānā paṭivirato dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharāmi. Imināpi aṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissati.
   “Yāvajīvaṃ arahanto abrahmacariyaṃ pahāya brahmacārī ārācārī viratā methunā gāmadhammā; ahampajja imañca rattiṃ imañca divasaṃ abrahmacariyaṃ pahāya brahmacārī ārācārī virato methunā gāmadhammā. Imināpi aṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissati.
   “Yāvajīvaṃ arahanto musāvādaṃ pahāya musāvādā paṭiviratā saccavādī saccasandhā thetā paccayikā avisaṃvādakā lokassa; ahampajja imañca rattiṃ imañca divasaṃ musāvādaṃ pahāya musāvādā paṭivirato saccavādī saccasandho theto paccayiko avisaṃvādako lokassa. Imināpi aṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissati.
   “Yāvajīvaṃ arahanto surāmerayamajjapamādaṭṭhānaṃ pahāya surāmerayamajjapamādaṭṭhānā paṭiviratā; ahampajja imañca rattiṃ imañca divasaṃ surāmerayamajjapamādaṭṭhānaṃ pahāya surāmerayamajjapamādaṭṭhānā paṭivirato. Imināpi aṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissati.
   “Yāvajīvaṃ arahanto ekabhattikā rattūparatā viratā vikālabhojanā; ahampajja imañca rattiṃ imañca divasaṃ ekabhattiko rattūparato virato vikālabhojanā. Imināpi aṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissati.
   “Yāvajīvaṃ arahanto naccagītavāditavisūkadassanamālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭiviratā; ahampajja imañca rattiṃ imañca divasaṃ naccagītavāditavisūkadassanamālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato Imināpi aṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissati.
   “Yāvajīvaṃ arahanto uccāsayanamahāsayanaṃ pahāya uccāsayanamahāsayanā paṭiviratā nīcaseyyaṃ kappenti mañcake vā tiṇasanthārake vā; ahampajja imañca rattiṃ imañca divasaṃ uccāsayanamahāsayanaṃ pahāya uccāsayanamahāsayanā paṭivirato nīcaseyyaṃ kappemi mañcake vā tiṇasanthārake vā. Imināpi aṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissatī”ti.
   “Evaṃ kho, visākhe, ariyuposatho hoti. Evaṃ upavuttho kho, visākhe, ariyuposatho mahapphalo hoti mahānisaṃso mahājutiko mahāvipphāro”.
   “Kīvamahapphalo hoti kīvamahānisaṃso kīvamahājutiko kīvamahāvipphāro”? “Seyyathāpi, visākhe, yo imesaṃ soḷasannaṃ mahājanapadānaṃ pahūtarattaratanānaṃ issariyādhipaccaṃ rajjaṃ kāreyya seyyathidaṃ– aṅgānaṃ, magadhānaṃ, kāsīnaṃ, kosalānaṃ, vajjīnaṃ, mallānaṃ, cetīnaṃ, vaṅgānaṃ, kurūnaṃ, pañcālānaṃ, macchānaṃ, sūrasenānaṃ, assakānaṃ, avantīnaṃ, gandhārānaṃ, kambojānaṃ, aṭṭhaṅgasamannāgatassa uposathassa etaṃ kalaṃ nāgghati soḷasiṃ. Taṃ kissa hetu? Kapaṇaṃ, visākhe, mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya”.
   “Yāni, visākhe, mānusakāni paññāsa vassāni, cātumahārājikānaṃ devānaṃ eso eko rattindivo. Tāya rattiyā tiṃsarattiyo māso. Tena māsena dvādasamāsiyo saṃvaccharo. Tena saṃvaccharena dibbāni pañca vassasatāni cātumahārājikānaṃ devānaṃ āyuppamāṇaṃ. Ṭhānaṃ kho panetaṃ, visākhe, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjeyya. Idaṃ kho panetaṃ, visākhe, sandhāya bhāsitaṃ– ‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya’”.
   “Yaṃ visākhe, mānusakaṃ vassasataṃ, tāvatiṃsānaṃ devānaṃ eso eko rattindivo. Tāya rattiyā tiṃsarattiyo māso. Tena māsena dvādasamāsiyo saṃvaccharo. Tena saṃvaccharena dibbaṃ vassasahassaṃ tāvatiṃsānaṃ devānaṃ āyuppamāṇaṃ. Ṭhānaṃ kho panetaṃ, visākhe, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā tāvatiṃsānaṃ devānaṃ sahabyataṃ upapajjeyya. Idaṃ kho panetaṃ, visākhe, sandhāya bhāsitaṃ– ‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya’”.
   “Yāni, visākhe, mānusakāni dve vassasatāni, yāmānaṃ devānaṃ eso eko rattindivo. Tāya rattiyā tiṃsarattiyo māso. Tena māsena dvādasamāsiyo saṃvaccharo. Tena saṃvaccharena dibbāni dve vassasahassāni yāmānaṃ devānaṃ āyuppamāṇaṃ. Ṭhānaṃ kho panetaṃ, visākhe, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā yāmānaṃ devānaṃ sahabyataṃ upapajjeyya. Idaṃ kho panetaṃ, visākhe, sandhāya bhāsitaṃ– ‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya’”.
   “Yāni, visākhe, mānusakāni cattāri vassasatāni, tusitānaṃ devānaṃ eso eko rattindivo. Tāya rattiyā tiṃsarattiyo māso. Tena māsena dvādasamāsiyo saṃvaccharo. Tena saṃvaccharena dibbāni cattāri vassasahassāni tusitānaṃ devānaṃ āyuppamāṇaṃ. Ṭhānaṃ kho panetaṃ, visākhe, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā tusitānaṃ devānaṃ sahabyataṃ upapajjeyya. Idaṃ kho panetaṃ, visākhe, sandhāya bhāsitaṃ– ‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya’”.
   “Yāni, visākhe, mānusakāni aṭṭha vassasatāni, nimmānaratīnaṃ devānaṃ eso eko rattindivo. Tāya rattiyā tiṃsarattiyo māso. Tena māsena dvādasamāsiyo saṃvaccharo. Tena saṃvaccharena dibbāni aṭṭha vassasahassāni nimmānaratīnaṃ devānaṃ āyuppamāṇaṃ. Ṭhānaṃ kho panetaṃ, visākhe, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā nimmānaratīnaṃ devānaṃ sahabyataṃ upapajjeyya. Idaṃ kho panetaṃ, visākhe, sandhāya bhāsitaṃ– ‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya’”.
   “Yāni, visākhe, mānusakāni soḷasa vassasatāni, paranimmitavasavattīnaṃ devānaṃ eso eko rattindivo. Tāya rattiyā tiṃsarattiyo māso. Tena māsena dvādasamāsiyo saṃvaccharo. Tena saṃvaccharena dibbāni soḷasa vassasahassāni paranimmitavasavattīnaṃ devānaṃ āyuppamāṇaṃ. Ṭhānaṃ kho panetaṃ, visākhe, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā paranimmitavasavattīnaṃ devānaṃ sahabyataṃ upapajjeyya. Idaṃ kho panetaṃ, visākhe, sandhāya bhāsitaṃ– ‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāyā’”ti.
   “Pāṇaṃ na haññe na cadinnamādiye,
   Musā na bhāse na ca majjapo siyā.
   Abrahmacariyā virameyya methunā,
   Rattiṃ na bhuñjeyya vikālabhojanaṃ.
   “Mālaṃ na dhāre na ca gandhamācare,
   Mañce chamāyaṃ va sayetha santhate.
   Etañhi aṭṭhaṅgikamāhuposathaṃ,
   Buddhena dukkhantagunā pakāsitaṃ.
   “Cando ca sūriyo ca ubho sudassanā,
   Obhāsayaṃ anupariyanti yāvatā.
   Tamonudā te pana antalikkhagā,
   Nabhe pabhāsanti disāvirocanā.
   “Etasmiṃ yaṃ vijjati antare dhanaṃ,
   Muttā maṇi veḷuriyañca bhaddakaṃ.
   Siṅgī suvaṇṇaṃ atha vāpi kañcanaṃ,
   Yaṃ jātarūpaṃ haṭakanti vuccati.
   “Aṭṭhaṅgupetassa uposathassa,
   Kalampi te nānubhavanti soḷasiṃ.
   Candappabhā tāragaṇā ca sabbe.
   “Tasmā hi nārī ca naro ca sīlavā,
   Aṭṭhaṅgupetaṃ upavassuposathaṃ.
   Puññāni katvāna sukhudrayāni,
   Aninditā saggamupenti ṭhānan”ti. Dasamaṃ.
   Mahāvaggo sattamo.
   Tassuddānaṃ–
   Titthabhayañca venāgo, sarabho kesamuttiyā;
   Sāḷho cāpi kathāvatthu, titthiyamūluposathoti.
南北傳經文比對(莊春江作):
  「以方法」(upakkamena,另譯為「以行動」),菩提比丘長老英譯為「以努力」(by exertion)。按:《滿足希求》以「各自的勇猛,或方法」(paccattapurisakārena, upāyena vā)解說。
  「馬尾刷」(vālaṇḍupakañca),菩提比丘長老英譯為「一卷布」(a roll of cloth)。按:《滿足希求》以「用馬尾毛(assavālehi)或一種樹皮纖維毛等(makacivālādīhi)作成的捲圈(aṇḍupakaṃ)」解說。