經號:   
   (中部54經 更新)
中部54經/迫得利亞經(屋主品[6])(莊春江譯)[MA.203]
  被我這麼聽聞
  有一次世尊住在安估搭勒玻名叫阿玻那(市集)的安估搭勒玻市鎮。
  那時,世尊午前時穿衣、拿起衣鉢後,為了托鉢進入阿玻那。在阿玻那為了托鉢行走後,餐後已從施食返回為了白天的住處去某個叢林。進入那個叢林後,坐在某棵樹下為了白天的住處。
  具足裡衣、外套、傘、靴,徒步狀態散步、漫步的屋主迫得利亞也去那個叢林。抵達後,進入那個叢林去見世尊。抵達後,與世尊一起互相問候。交換應該被互相問候的友好交談後,在一旁站立。世尊對在一旁站立的屋主迫得利亞說這個:
  「屋主!諸座位被發現,如果你希望,請你坐。」
  在這麼說時,屋主迫得利亞:「沙門喬達摩以屋主之語稱呼我。」生氣、不悅意地保持沈默。
  第二次,世尊又……(中略)第三次,世尊又對屋主迫得利亞說這個:
  「屋主!諸座位被發現,如果你希望,請你坐。」
  在這麼說時,屋主迫得利亞:「沙門喬達摩以屋主之語稱呼我。」生氣、不悅意地對世尊說這個:
  「喬達摩尊師!這是不適合的,這是不相稱的:你以屋主之語稱呼我。」
  「屋主!因為那些你的相貌(行相),你的外相,你的相是如屋主的。」
  「喬達摩尊師!但,像這樣,我的一切工作已拒絕,一切俗事已斷除。」
  「屋主!那麼,如怎樣你的一切工作已拒絕,一切俗事已斷除呢?」
  「喬達摩尊師!這裡,我的凡是財產,或穀物,或銀,或金,那個已贈與兒子們為遺產,在那裡,我是不訓誡者、不責罵者,我住於食物衣服為最高的,喬達摩尊師!這樣,我的一切工作已拒絕,一切俗事已斷除。」
  「屋主!你說俗事的斷絕是一種,還有,在聖者之律中俗事的斷絕是另一種。」
  「大德!那麼,如怎樣是在聖者之律中俗事的斷絕?大德!請世尊為我教導如在聖者之律中俗事的斷絕那樣的法,那就好了!」
  「屋主!那樣的話,你要聽!你要好好作意!我將說。」
  「是的,大德!」屋主迫得利亞回答世尊。(31)
  世尊說這個:
  「屋主!這些八法在聖者之律中轉起俗事的斷絕,哪八個?依止不殺生後,殺生應該被捨斷;依止給予而取後,未被給與的拿取應該被捨斷;依止真實語後,妄語應該被捨斷;依止不離間語後,離間語應該被捨斷;依止不貪求、貪後,貪求、貪應該被捨斷;依止不斥責、激怒後,斥責、激怒應該被捨斷;依止不憤怒、絕望後,憤怒、絕望應該被捨斷;依止不極慢後,極慢應該被捨斷,屋主!這些是以簡要說的、未以詳細解析的八法,在聖者之律中轉起俗事的斷絕。」
  「大德!凡被世尊對我以簡要說的、未以詳細解析的八法,在聖者之律中轉起俗事的斷絕,大德!請世尊出自憐愍為我詳細地解析這些八法,那就好了!」
  「屋主!那樣的話,你要聽!你要好好作意!我將說。」
  「是的,大德!」屋主迫得利亞回答世尊。
  世尊說這個:(32)
  「『依止不殺生後,殺生應該被捨斷。』而像這樣這個被說,緣於什麼這個被說?屋主!這裡,聖弟子像這樣深慮:『凡諸結的因我會成為殺生者,我是為了那些結的捨斷、斷絕行者,而且,如果我是殺生者,自己會以殺生之責備我,智者們隨知後也會以殺生之緣呵責我,以身體的崩解,死後以殺生之緣惡趣能被預期。又,這就是結,這是蓋,即:殺生。而凡以殺生之緣諸、諸苦惱熱惱會生起,這樣,離殺生者的那些漏、苦惱熱惱不存在。』『依止不殺生後,殺生應該被捨斷。』像這樣,凡那個被說,這是緣於這個被說。(33)
  『依止給予而取後,未被給與的拿取應該被捨斷。』而像這樣這個被說,緣於什麼這個被說?屋主!這裡,聖弟子像這樣深慮:『凡諸結的因我會成為未被給與的拿取者,我是為了那些結的捨斷、斷絕行者,而且,如果我是未被給與的拿取者,自己會以未被給與的拿取之緣責備我,智者們隨知後也會以未被給與的拿取之緣呵責我,以身體的崩解,死後以未被給與的拿取之緣惡趣能被預期。又,這就是結,這是蓋,即:未被給與的拿取。而凡以未被給與的拿取之緣諸漏、諸苦惱熱惱會生起,這樣,離未被給與的拿取者的那些漏、苦惱熱惱不存在。』『依止給予而取後,未被給與的拿取應該被捨斷。』像這樣,凡那個被說,這是緣於這個被說。(34)
  『依止真實語後,妄語應該被捨斷。』而像這樣這個被說,緣於什麼這個被說?屋主!這裡,聖弟子像這樣深慮:『凡諸結的因我會成為妄語者,我是為了那些結的捨斷、斷絕行者,而且,如果我是妄語者,自己會以妄語之緣責備我,智者們隨知後也會以妄語之緣呵責我,以身體的崩解,死後以妄語之緣惡趣能被預期。又,這就是結,這是蓋,即:妄語。而凡以妄語之緣諸漏、諸苦惱熱惱會生起,這樣,離妄語者的那些漏、苦惱熱惱不存在。』『依止真實語後,妄語應該被捨斷。』像這樣,凡那個被說,這是緣於這個被說。(35)
  『依止不離間語後,離間語應該被捨斷。』而像這樣這個被說,緣於什麼這個被說?屋主!這裡,聖弟子像這樣深慮:『凡諸結的因我會成為離間語者,我是為了那些結的捨斷、斷絕行者,而且,如果我是離間語者,自己會以離間語之緣責備我,智者們隨知後也會以離間語之緣呵責我,以身體的崩解,死後以離間語之緣惡趣能被預期。又,這就是結,這是蓋,即:離間語。而凡以離間語之緣諸漏、諸苦惱熱惱會生起,這樣,離離間語者的那些漏、苦惱熱惱不存在。』『依止不離間語後,離間語應該被捨斷。』像這樣,凡那個被說,這是緣於這個被說。(36)
  『依止不貪求、貪後,貪求、貪應該被捨斷。』而像這樣這個被說,緣於什麼這個被說?屋主!這裡,聖弟子像這樣深慮:『凡諸結的因我會成為貪求、貪者,我是為了那些結的捨斷、斷絕行者,而且,如果我是貪求、貪者,自己會以貪求、貪之緣責備我,智者們隨知後也會以貪求、貪之緣呵責我,以身體的崩解,死後以貪求、貪之緣惡趣能被預期。又,這就是結,這是蓋,即:貪求、貪。而凡以貪求、貪之緣諸漏、諸苦惱熱惱會生起,這樣,離貪求、貪者的那些漏、苦惱熱惱不存在。』『依止不貪求、貪後,貪求、貪應該被捨斷。』像這樣,凡那個被說,這是緣於這個被說。(37)
  『依止不斥責、激怒後,斥責、激怒應該被捨斷。』而像這樣這個被說,緣於什麼這個被說?屋主!這裡,聖弟子像這樣深慮:『凡諸結的因我會成為斥責、激怒者,我是為了那些結的捨斷、斷絕行者,而且,如果我是斥責、激怒者,自己會以斥責、激怒之緣責備我,智者們隨知後也會以斥責與激怒之緣呵責我,以身體的崩解,死後以斥責、激怒之緣惡趣能被預期。又,這就是結,這是蓋,即:斥責、激怒。而凡以斥責、激怒之緣諸漏、諸苦惱熱惱會生起,這樣,離斥責、激怒者的那些漏、苦惱熱惱不存在。』『依止不斥責、激怒後,斥責、激怒應該被捨斷。』像這樣,凡那個被說,這是緣於這個被說。(38)
  『依止不憤怒、絕望後,憤怒、絕望應該被捨斷。』而像這樣這個被說,緣於什麼這個被說?屋主!這裡,聖弟子像這樣深慮:『凡諸結的因我會成為憤怒、絕望者,我是為了那些結的捨斷、斷絕行者,而且,如果我是憤怒、絕望者,自己會以憤怒、絕望之緣責備我,智者們隨知後也會以憤怒、絕望之緣呵責我,以身體的崩解,死後以憤怒、絕望之緣惡趣能被預期。又,這就是結,這是蓋,即:憤怒、絕望。而凡以憤怒、絕望之緣諸漏、諸苦惱熱惱會生起,這樣,離憤怒、絕望者的那些漏、苦惱熱惱不存在。』『依止不憤怒、絕望後,憤怒、絕望應該被捨斷。』像這樣,凡那個被說,這是緣於這個被說。(39)
  『依止不極慢後,極慢應該被捨斷。』而像這樣這個被說,緣於什麼這個被說?屋主!這裡,聖弟子像這樣深慮:『凡諸結的因我會成為極慢者,我是為了那些結的捨斷、斷絕行者,而且,如果我是極慢者,自己會以極慢之緣責備我,智者們隨知後也會以極慢之緣呵責我,以身體的崩解,死後以極慢之緣惡趣能被預期。又,這就是結,這是蓋,即:極慢。而凡以極慢之緣諸漏、諸苦惱熱惱會生起,這樣,離極慢者的那些漏、苦惱熱惱不存在。』『依止不極慢後,極慢應該被捨斷。』像這樣,凡那個被說,這是緣於這個被說。(40)
  屋主!這些是以簡要說的、以詳細解析的八法,凡在聖者之律中轉起俗事的斷絕,然而,只那樣的程度不是在聖者之律中全部完全地、每一方面完全地俗事的斷絕。」
  「大德!那麼,如怎樣是在聖者之律中全部完全地、每一方面完全地俗事的斷絕?大德!請世尊為我教導像在聖者之律中全部完全地、每一方面完全地俗事的斷絕,那就好了!」
  「屋主!那樣的話,你要聽!你要好好作意!我將說。」
  「是的,大德!」屋主迫得利亞回答世尊。
  世尊說這個:(41)
  欲的過患之談論
  「屋主!猶如被飢餓虛弱折磨的狗出現屠牛處,熟練的屠牛者或屠牛者的徒弟對牠就近丟棄善切削的、切削的、無肉的、沾血的骨鎖,屋主!你怎麼想它:是否對那個善切削的、切削的、無肉的、沾血的骨鎖徹底舔的那隻狗能驅逐飢餓虛弱呢?」
  「大德!這確實不是,那是什麼原因?大德!因為那個是善切削的、切削的、無肉的、沾血的骨鎖,還有,那隻狗最終只會是疲勞的、苦惱的有分者。」
  「同樣的,屋主!聖弟子像這樣深慮:『諸欲是如骨鎖的、多苦的、多絕望的,在這裡有更多的過患被世尊說。』以正確之慧這樣如實看見這個後,凡這依止種種性的種種性平靜,回避那個後,凡這依止單一性的單一性平靜,在那裡,全部世間物質的取著無殘餘地被滅,就修習那個平靜。(42)
  屋主!猶如鷲或蒼鷺或兀鷹抓住肉塊後飛起,諸鷲及諸蒼鷺及諸兀鷹一一跟隨後對牠拉裂、捨[?],屋主!你怎麼想它:如果那隻鷲或蒼鷺或兀鷹不就急速地放棄(斷念)那個肉塊,牠從那個因由遭受死亡,或死亡程度的苦嗎?」
  「是的,大德!」
  「同樣的,屋主!聖弟子像這樣深慮:『諸欲是如肉塊的、多苦的、多絕望的,在這裡有更多的過患被世尊說。』以正確之慧這樣如實看見這個後,凡這止種種性的種種性平靜,回避那個後,凡這依止單一性的單一性平靜,在那裡,全部世間物質的取著無殘餘地被滅,就修習那個平靜。(43)
  屋主!猶如男子拿燃燒的草炬後逆風行走,屋主!你怎麼想它:如果那位男子不急速地放棄燃燒的草炬,那個燃燒的草炬燒他的手,或燒手臂,或燒這個或那個的(某個或某個的)大小肢體,他從那個因由遭受死亡,或死亡程度的苦嗎?」
  「是的,大德!」
  「同樣的,屋主!聖弟子像這樣深慮:『諸欲是如草炬的、多苦的、多絕望的,在這裡有更多的過患被世尊說。』以正確之慧這樣如實看見這個後……(中略)他修習像那樣的平靜。(44)
  屋主!猶如有超過一人深的炭火坑被無焰的、無煙的炭火充滿。那時,想要活命、不想要死,想要樂、厭逆苦的男子到來,兩位有力氣的男子隨即在不同手臂處捉住後,拉他向炭火坑。屋主!你怎麼想它:是否那位男子就像這樣與像那樣地扭曲身體?」
  「是的,大德!那是什麼原因?大德!因為被那位男子知道:『而我將跌落這個炭火坑,從那個因由我將遭受死亡,或死亡程度的苦。』」
  「同樣的,屋主!聖弟子像這樣深慮:『諸欲是如炭火坑的、多苦的、多絕望的,在這裡有更多的過患被世尊說。』以正確之慧這樣如實看見這個後……(中略)他修習像那樣的平靜。(45)
  屋主!猶如夢中的男子看見能令人喜樂的園林、能令人喜樂的森林、能令人喜樂的土地、能令人喜樂的蓮花池,醒來的他不再看見任何東西。同樣的,屋主!聖弟子像這樣深慮:『諸欲是如夢的、多苦的、多絕望的,在這裡有更多的過患被世尊說。』以正確之慧這樣如實看見這個後……(中略)他修習像那樣的平靜。(46)
  屋主!猶如男子乞求借用的財物:凡適合人的車乘、最頂級的寶珠耳環後,他被那些借用的財物置前、圍繞,走向市場。人們看見他後,這麼說:『先生!男子確實是富人,富人們確實這樣使用財富。』主人們不管在哪裡正好看見他,就在那裡帶走自己的。屋主!你怎麼想它:那位男子足以有變心(變異)嗎?」
  「是的,大德!那是什麼原因?大德!因為主人們帶走自己的。」
  「同樣的,屋主!聖弟子像這樣深慮:『諸欲是如借用物的、多苦的、多絕望的,在這裡有更多的過患被世尊說。』以正確之慧這樣如實看見這個後……(中略)他修習像那樣的平靜。(47)
  屋主!猶如在村落或城鎮不遠處的極密叢林,在那裡,有具足果實的與擁有果實的樹木,但沒有任何落在地上的果實。那時,欲求果實的、尋求果實的、進行遍求果實的男子到來,他進入那個叢林後,看見那棵具足果實的與擁有果實的樹木。他這麼想:『這是具足果實的與擁有果實的樹木,但沒有任何落在地上的果實,然而我知道爬樹,讓我爬上這棵樹後,盡情地吃並使腰部充滿。』他爬上那棵樹後,盡情地吃並使腰部充滿。那時,第二位欲求果實的、尋求果實的、進行遍求果實的男子拿銳利的斧頭後到來,他進入那個叢林後,看見那棵具足果實的與擁有果實的樹木。他這麼想:『這是具足果實的與擁有果實的樹木,但沒有任何落在地上的果實,然而我不知道爬樹,讓我從根切斷這棵樹後,盡情地吃並使腰部充滿。』他就從根切斷那棵樹。屋主!你怎麼想它:像那樣,凡那第一位爬上樹的男子如果他仍不急速地下來,當那棵樹到下時,對他破壞手,或破壞腳,或破壞這個或那個的大小肢體,從那個因由會遭受死亡,或死亡程度的苦嗎?」
  「是的,大德!」
  「同樣的,屋主!聖弟子像這樣深慮:『諸欲是如樹果的、多苦的、多絕望的,在這裡有更多的過患被世尊說。』以正確之慧這樣如實看見這個後,凡這依止種種性的種種性平靜,回避那個後,凡這依止單一性的單一性平靜,在那裡,全部世間物質的取著無殘餘地被滅,就修習那個平靜。(48)
  屋主!那位聖弟子他就經由這個無上由平靜而遍淨之念,他回憶(隨念)許多前世住處,即:一生、二生……(中略)像這樣,回憶許多有行相的、有境遇的前世住處。
  屋主!那位聖弟子他就經由這個無上由平靜而遍淨之念,以清淨、超越常人的天眼,看見當眾生死時、往生時,在下劣、勝妙,美、醜,幸、不幸中……(中略)知道眾生依業到達的。
  屋主!那位聖弟子他就經由這個無上由平靜而遍淨之念,他以諸漏的滅盡,以證智自作證後,在當生中進入後住於無漏心解脫慧解脫。屋主!這個情形是在聖者之律中全部完全地、每一方面完全地俗事的斷絕。(49)
  屋主!你怎麼想它:如是,是在聖者之律中全部完全地、每一方面完全地俗事的斷絕,是否你看見自己像那樣的俗事的斷絕呢?」
  「大德!但我是誰啊!而誰是在聖者之律中全部完全地、每一方面完全地俗事的斷絕?大德!我是在聖者之律中全部完全地、每一方面完全地俗事的斷絕遠離者,大德!因為我們在之前對其他外道遊行者們:對正是非高貴者認為『高貴者』,對正是非高貴者款待高貴者食物,對正是非高貴者使站立在高貴者位置(處)。大德!又,我們對比丘們:對正是高貴者認為『非高貴者』,對正是高貴者款待非高貴者食物,對正是高貴者使站立在非高貴者位置。大德!又,現在,我們對其他外道遊行者們:對正是非高貴者將知道『非高貴者』,對正是非高貴者將款待非高貴者食物,對正是非高貴者使站立在非高貴者位置。大德!又,我們對比丘們:對正是高貴者將知道『高貴者』,對正是高貴者將款待高貴者食物,對正是高貴者使站立在高貴者位置。大德!世尊使我產生在沙門上的沙門情愛,在沙門上的沙門淨信,在沙門上的沙門尊敬。
  大德!太偉大了,大德!太偉大了,大德!猶如扶正顛倒的,或揭開隱藏的,或告知迷路者的道路,或在黑暗中持燈火:『有眼者們看見諸色。』同樣的,大德!法被世尊以種種法門說明。大德!這個我歸依世尊、法、比丘僧團,請世尊記得我為優婆塞,從今天起已終生歸依。」(50)
  迫得利亞經第四終了。
MN.54/(4) Potaliyasuttaṃ
   31. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā aṅguttarāpesu viharati āpaṇaṃ nāma aṅguttarāpānaṃ nigamo. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya āpaṇaṃ piṇḍāya pāvisi. Āpaṇe piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yenaññataro vanasaṇḍo tenupasaṅkami divāvihārāya. Taṃ vanasaṇḍaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi. Potaliyopi kho gahapati sampannanivāsanapāvuraṇo chattupāhanāhi jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena so vanasaṇḍo tenupasaṅkami; upasaṅkamitvā taṃ vanasaṇḍaṃ ajjhogāhetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho potaliyaṃ gahapatiṃ bhagavā etadavoca– “saṃvijjanti kho, gahapati, āsanāni; sace ākaṅkhasi nisīdā”ti. Evaṃ vutte, potaliyo gahapati “gahapativādena maṃ samaṇo gotamo samudācaratī”ti kupito anattamano tuṇhī ahosi. Dutiyampi kho bhagavā …pe… tatiyampi kho bhagavā potaliyaṃ gahapatiṃ etadavoca– “saṃvijjanti kho, gahapati, āsanāni; sace ākaṅkhasi nisīdā”ti. “Evaṃ vutte, potaliyo gahapati gahapativādena maṃ samaṇo gotamo samudācaratī”ti kupito anattamano bhagavantaṃ etadavoca– “tayidaṃ, bho gotama, nacchannaṃ, tayidaṃ nappatirūpaṃ, yaṃ maṃ tvaṃ gahapativādena samudācarasī”ti. “Te hi te, gahapati, ākārā, te liṅgā te nimittā yathā taṃ gahapatissā”ti. “Tathā hi pana me, bho gotama, sabbe kammantā paṭikkhittā, sabbe vohārā samucchinnā”ti. “Yathā kathaṃ pana te, gahapati, sabbe kammantā paṭikkhittā, sabbe vohārā samucchinnā”ti? “Idha me, bho gotama, yaṃ ahosi dhanaṃ vā dhaññaṃ vā rajataṃ vā jātarūpaṃ vā sabbaṃ taṃ puttānaṃ dāyajjaṃ niyyātaṃ, tatthāhaṃ anovādī anupavādī ghāsacchādanaparamo viharāmi. Evaṃ kho me, bho gotama, sabbe kammantā paṭikkhittā, sabbe vohārā samucchinnā”ti. “Aññathā kho tvaṃ, gahapati, vohārasamucchedaṃ vadasi, aññathā ca pana ariyassa vinaye vohārasamucchedo hotī”ti. “Yathā kathaṃ pana, bhante, ariyassa vinaye vohārasamucchedo hoti? Sādhu me, bhante bhagavā tathā dhammaṃ desetu yathā ariyassa vinaye vohārasamucchedo hotī”ti. “Tena hi, gahapati, suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī”ti. “Evaṃ, bhante”ti kho potaliyo gahapati bhagavato paccassosi.
   32. Bhagavā etadavoca– “aṭṭha kho ime, gahapati, dhammā ariyassa vinaye vohārasamucchedāya saṃvattanti. Katame aṭṭha? Apāṇātipātaṃ nissāya pāṇātipāto pahātabbo; dinnādānaṃ nissāya adinnādānaṃ pahātabbaṃ; saccavācaṃ nissāya musāvādo pahātabbo; apisuṇaṃ vācaṃ nissāya pisuṇā vācā pahātabbā; agiddhilobhaṃ nissāya giddhilobho pahātabbo; anindārosaṃ nissāya nindāroso pahātabbo; akkodhūpāyāsaṃ nissāya kodhūpāyāso pahātabbo; anatimānaṃ nissāya atimāno pahātabbo. Ime kho, gahapati, aṭṭha dhammā saṃkhittena vuttā, vitthārena avibhattā, ariyassa vinaye vohārasamucchedāya saṃvattantī”ti. “Ye me, bhante, bhagavatā aṭṭha dhammā saṃkhittena vuttā, vitthārena avibhattā, ariyassa vinaye vohārasamucchedāya saṃvattanti, sādhu me, bhante, bhagavā ime aṭṭha dhamme vitthārena vibhajatu anukampaṃ upādāyā”ti. “Tena hi, gahapati, suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī”ti. “Evaṃ, bhante”ti kho potaliyo gahapati bhagavato paccassosi. Bhagavā etadavoca–
   33. “‘Apāṇātipātaṃ nissāya pāṇātipāto pahātabbo’ti iti kho panetaṃ vuttaṃ kiñcetaṃ paṭicca vuttaṃ Idha, gahapati, ariyasāvako iti paṭisañcikkhati– ‘yesaṃ kho ahaṃ saṃyojanānaṃ hetu pāṇātipātī assaṃ, tesāhaṃ saṃyojanānaṃ pahānāya samucchedāya paṭipanno. Ahañceva kho pana pāṇātipātī assaṃ, attāpi maṃ upavadeyya pāṇātipātapaccayā, anuviccāpi maṃ viññū garaheyyuṃ pāṇātipātapaccayā, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā pāṇātipātapaccayā. Etadeva kho pana saṃyojanaṃ etaṃ nīvaraṇaṃ yadidaṃ pāṇātipāto. Ye ca pāṇātipātapaccayā uppajjeyyuṃ āsavā vighātapariḷāhā, pāṇātipātā paṭiviratassa evaṃsa te āsavā vighātapariḷāhā na honti’. ‘Apāṇātipātaṃ nissāya pāṇātipāto pahātabbo’ti– iti yantaṃ vuttaṃ idametaṃ paṭicca vuttaṃ.
   34. “‘Dinnādānaṃ nissāya adinnādānaṃ pahātabban’ti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati– ‘yesaṃ kho ahaṃ saṃyojanānaṃ hetu adinnādāyī assaṃ, tesāhaṃ saṃyojanānaṃ pahānāya samucchedāya paṭipanno. Ahañceva kho pana adinnādāyī assaṃ, attāpi maṃ upavadeyya adinnādānapaccayā, anuviccāpi maṃ viññū garaheyyuṃ adinnādānapaccayā, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā adinnādānapaccayā. Etadeva kho pana saṃyojanaṃ etaṃ nīvaraṇaṃ yadidaṃ adinnādānaṃ. Ye ca adinnādānapaccayā uppajjeyyuṃ āsavā vighātapariḷāhā adinnādānā paṭiviratassa evaṃsa te āsavā vighātapariḷāhā na honti’. ‘Dinnādānaṃ nissāya adinnādānaṃ pahātabban’ti– iti yantaṃ vuttaṃ idametaṃ paṭicca vuttaṃ.
   35. “‘Saccavācaṃ nissāya musāvādo pahātabbo’ti iti kho panetaṃ vuttaṃ kiñcetaṃ paṭicca vuttaṃ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati– ‘yesaṃ kho ahaṃ saṃyojanānaṃ hetu musāvādī assaṃ, tesāhaṃ saṃyojanānaṃ pahānāya samucchedāya paṭipanno. Ahañceva kho pana musāvādī assaṃ, attāpi maṃ upavadeyya musāvādapaccayā, anuviccāpi maṃ viññū garaheyyuṃ musāvādapaccayā, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā musāvādapaccayā. Etadeva kho pana saṃyojanaṃ etaṃ nīvaraṇaṃ yadidaṃ musāvādo Ye ca musāvādapaccayā uppajjeyyuṃ āsavā vighātapariḷāhā, musāvādā paṭiviratassa evaṃsa te āsavā vighātapariḷāhā na honti’. ‘Saccavācaṃ nissāya musāvādo pahātabbo’ti– iti yantaṃ vuttaṃ idametaṃ paṭicca vuttaṃ.
   36. “‘Apisuṇaṃ vācaṃ nissāya pisuṇā vācā pahātabbā’ti iti kho panetaṃ vuttaṃ kiñcetaṃ paṭicca vuttaṃ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati– ‘yesaṃ kho ahaṃ saṃyojanānaṃ hetu pisuṇavāco assaṃ, tesāhaṃ saṃyojanānaṃ pahānāya samucchedāya paṭipanno. Ahañceva kho pana pisuṇavāco assaṃ, attāpi maṃ upavadeyya pisuṇavācāpaccayā anuviccāpi maṃ viññū garaheyyuṃ pisuṇavācāpaccayā, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā pisuṇavācāpaccayā. Etadeva kho pana saṃyojanaṃ etaṃ nīvaraṇaṃ yadidaṃ pisuṇā vācā. Ye ca pisuṇavācāpaccayā uppajjeyyuṃ āsavā vighātapariḷāhā, pisuṇāya vācāya paṭiviratassa evaṃsa te āsavā vighātapariḷāhā na honti’. ‘Apisuṇaṃ vācaṃ nissāya pisuṇā vācā pahātabbā’ti– iti yantaṃ vuttaṃ idametaṃ paṭicca vuttaṃ.
   37. “‘Agiddhilobhaṃ nissāya giddhilobho pahātabbo’ti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati– ‘yesaṃ kho ahaṃ saṃyojanānaṃ hetu giddhilobhī assaṃ, tesāhaṃ saṃyojanānaṃ pahānāya samucchedāya paṭipanno. Ahañceva kho pana giddhilobhī assaṃ, attāpi maṃ upavadeyya giddhilobhapaccayā, anuviccāpi maṃ viññū garaheyyuṃ giddhilobhapaccayā, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā giddhilobhapaccayā. Etadeva kho pana saṃyojanaṃ etaṃ nīvaraṇaṃ yadidaṃ giddhilobho. Ye ca giddhilobhapaccayā uppajjeyyuṃ āsavā vighātapariḷāhā, giddhilobhā paṭiviratassa evaṃsa te āsavā vighātapariḷāhā na honti’. ‘Agiddhilobhaṃ nissāya giddhilobho pahātabbo’ti– iti yantaṃ vuttaṃ idametaṃ paṭicca vuttaṃ.
   38. “‘Anindārosaṃ nissāya nindāroso pahātabbo’ti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati– ‘yesaṃ kho ahaṃ saṃyojanānaṃ hetu nindārosī assaṃ, tesāhaṃ saṃyojanānaṃ pahānāya samucchedāya paṭipanno. Ahañceva kho pana nindārosī assaṃ, attāpi maṃ upavadeyya nindārosapaccayā, anuviccāpi maṃ viññū garaheyyuṃ nindārosapaccayā, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā nindārosapaccayā. Etadeva kho pana saṃyojanaṃ etaṃ nīvaraṇaṃ yadidaṃ nindāroso. Ye ca nindārosapaccayā uppajjeyyuṃ āsavā vighātapariḷāhā, anindārosissa evaṃsa te āsavā vighātapariḷāhā na honti’. ‘Anindārosaṃ nissāya nindāroso pahātabbo’ti– iti yantaṃ vuttaṃ idametaṃ paṭicca vuttaṃ.
   39. “‘Akkodhūpāyāsaṃ nissāya kodhūpāyāso pahātabbo’ti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati– ‘yesaṃ kho ahaṃ saṃyojanānaṃ hetu kodhūpāyāsī assaṃ, tesāhaṃ saṃyojanānaṃ pahānāya samucchedāya paṭipanno. Ahañceva kho pana kodhūpāyāsī assaṃ, attāpi maṃ upavadeyya kodhūpāyāsapaccayā anuviccāpi maṃ viññū garaheyyuṃ kodhūpāyāsapaccayā, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā kodhūpāyāsapaccayā. Etadeva kho pana saṃyojanaṃ etaṃ nīvaraṇaṃ yadidaṃ kodhūpāyāso. Ye ca kodhūpāyāsapaccayā uppajjeyyuṃ āsavā vighātapariḷāhā, akkodhūpāyāsissa evaṃsa te āsavā vighātapariḷāhā na honti’. ‘Akkodhūpāyāsaṃ nissāya kodhūpāyāso pahātabbo’ti– iti yantaṃ vuttaṃ idametaṃ paṭicca vuttaṃ.
   40. “‘Anatimānaṃ nissāya atimāno pahātabbo’ti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati– ‘yesaṃ kho ahaṃ saṃyojanānaṃ hetu atimānī assaṃ, tesāhaṃ saṃyojanānaṃ pahānāya samucchedāya paṭipanno. Ahañceva kho pana atimānī assaṃ, attāpi maṃ upavadeyya atimānapaccayā, anuviccāpi maṃ viññū garaheyyuṃ atimānapaccayā, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā atimānapaccayā. Etadeva kho pana saṃyojanaṃ etaṃ nīvaraṇaṃ yadidaṃ atimāno. Ye ca atimānapaccayā uppajjeyyuṃ āsavā vighātapariḷāhā, anatimānissa evaṃsa te āsavā vighātapariḷāhā na honti’. ‘Anatimānaṃ nissāya atimāno pahātabbo’ti– iti yantaṃ vuttaṃ idametaṃ paṭicca vuttaṃ.
   41. “Ime kho, gahapati, aṭṭha dhammā saṃkhittena vuttā, vitthārena vibhattā, ye ariyassa vinaye vohārasamucchedāya saṃvattanti; na tveva tāva ariyassa vinaye sabbena sabbaṃ sabbathā sabbaṃ vohārasamucchedo hotī”ti.
   “Yathā kathaṃ pana, bhante, ariyassa vinaye sabbena sabbaṃ sabbathā sabbaṃ vohārasamucchedo hoti? Sādhu me, bhante, bhagavā tathā dhammaṃ desetu yathā ariyassa vinaye sabbena sabbaṃ sabbathā sabbaṃ vohārasamucchedo hotī”ti. “Tena hi, gahapati, suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī”ti. “Evaṃ, bhante”ti kho potaliyo gahapati bhagavato paccassosi. Bhagavā etadavoca–
   Kāmādīnavakathā
   42. “Seyyathāpi gahapati, kukkuro jighacchādubbalyapareto goghātakasūnaṃ paccupaṭṭhito assa. Tamenaṃ dakkho goghātako vā goghātakantevāsī vā aṭṭhikaṅkalaṃ sunikkantaṃ nikkantaṃ nimmaṃsaṃ lohitamakkhitaṃ upasumbheyya. Taṃ kiṃ maññasi, gahapati, api nu kho so kukkuro amuṃ aṭṭhikaṅkalaṃ sunikkantaṃ nikkantaṃ nimmaṃsaṃ lohitamakkhitaṃ palehanto jighacchādubbalyaṃ paṭivineyyā”ti?
   “No hetaṃ, bhante”.
   “Taṃ kissa hetu”?
   “Aduñhi, bhante, aṭṭhikaṅkalaṃ sunikkantaṃ nikkantaṃ nimmaṃsaṃ lohitamakkhitaṃ. Yāvadeva pana so kukkuro kilamathassa vighātassa bhāgī assāti. Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati– ‘aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti. Evametaṃ yathābhūtaṃ sammappaññāya disvā yāyaṃ upekkhā nānattā nānattasitā taṃ abhinivajjetvā, yāyaṃ upekkhā ekattā ekattasitā yattha sabbaso lokāmisūpādānā aparisesā nirujjhanti tamevūpekkhaṃ bhāveti.
   43. “Seyyathāpi, gahapati, gijjho vā kaṅko vā kulalo vā maṃsapesiṃ ādāya uḍḍīyeyya. Tamenaṃ gijjhāpi kaṅkāpi kulalāpi anupatitvā anupatitvā vitaccheyyuṃ vissajjeyyuṃ. Taṃ kiṃ maññasi, gahapati, sace so gijjho vā kaṅko vā kulalo vā taṃ maṃsapesiṃ na khippameva paṭinissajjeyya, so tatonidānaṃ maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhan”ti?
   “Evaṃ, bhante”.
   “Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati – ‘maṃsapesūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti. Evametaṃ yathābhūtaṃ sammappaññāya disvā yāyaṃ upekkhā nānattā nānattasitā taṃ abhinivajjetvā yāyaṃ upekkhā ekattā ekattasitā yattha sabbaso lokāmisūpādānā aparisesā nirujjhanti tamevūpekkhaṃ bhāveti.
   44. “Seyyathāpi, gahapati, puriso ādittaṃ tiṇukkaṃ ādāya paṭivātaṃ gaccheyya. Taṃ kiṃ maññasi, gahapati, sace so puriso taṃ ādittaṃ tiṇukkaṃ na khippameva paṭinissajjeyya tassa sā ādittā tiṇukkā hatthaṃ vā daheyya bāhuṃ vā daheyya aññataraṃ vā aññataraṃ vā aṅgapaccaṅgaṃ daheyya, so tatonidānaṃ maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhan”ti?
   “Evaṃ, bhante”.
   “Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati – ‘tiṇukkūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti. Evametaṃ yathābhūtaṃ sammappaññāya disvā …pe… tamevūpekkhaṃ bhāveti.
   45. “Seyyathāpi gahapati, aṅgārakāsu sādhikaporisā, pūrā aṅgārānaṃ vītaccikānaṃ vītadhūmānaṃ. Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikkūlo. Tamenaṃ dve balavanto purisā nānābāhāsu gahetvā aṅgārakāsuṃ upakaḍḍheyyuṃ. Taṃ kiṃ maññasi, gahapati, api nu so puriso iticiticeva kāyaṃ sannāmeyyā”ti?
   “Evaṃ, bhante”.
   “Taṃ kissa hetu”?
   “Viditañhi bhante, tassa purisassa imañcāhaṃ aṅgārakāsuṃ papatissāmi, tatonidānaṃ maraṇaṃ vā nigacchissāmi maraṇamattaṃ vā dukkhan”ti. “Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati– ‘aṅgārakāsūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti. Evametaṃ yathābhūtaṃ sammappaññāya disvā …pe… tamevūpekkhaṃ bhāveti.
   46. “Seyyathāpi gahapati, puriso supinakaṃ passeyya ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇirāmaṇeyyakaṃ. So paṭibuddho na kiñci paṭipasseyya. Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati– ‘supinakūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti …pe… tamevūpekkhaṃ bhāveti.
   47. “Seyyathāpi, gahapati, puriso yācitakaṃ bhogaṃ yācitvā yānaṃ vā poriseyyaṃ pavaramaṇikuṇḍalaṃ. So tehi yācitakehi bhogehi purakkhato parivuto antarāpaṇaṃ paṭipajjeyya. Tamenaṃ jano disvā evaṃ vadeyya– ‘bhogī vata, bho, puriso, evaṃ kira bhogino bhogāni bhuñjantī’ti. Tamenaṃ sāmikā yattha yattheva passeyyuṃ tattha tattheva sāni hareyyuṃ. Taṃ kiṃ maññasi, gahapati, alaṃ nu kho tassa purisassa aññathattāyā”ti?
   “Evaṃ, bhante”.
   “Taṃ kissa hetu”?
   “Sāmino hi, bhante, sāni harantī”ti. “Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati– ‘yācitakūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti …pe… tamevūpekkhaṃ bhāveti.
   48. “Seyyathāpi, gahapati, gāmassa vā nigamassa vā avidūre tibbo vanasaṇḍo. Tatrassa rukkho sampannaphalo ca upapannaphalo ca, na cassu kānici phalāni bhūmiyaṃ patitāni. Atha puriso āgaccheyya phalatthiko phalagavesī phalapariyesanaṃ caramāno. So taṃ vanasaṇḍaṃ ajjhogāhetvā taṃ rukkhaṃ passeyya sampannaphalañca upapannaphalañca. Tassa evamassa– ‘ayaṃ kho rukkho sampannaphalo ca upapannaphalo ca, natthi ca kānici phalāni bhūmiyaṃ patitāni. Jānāmi kho panāhaṃ rukkhaṃ ārohituṃ. Yaṃnūnāhaṃ imaṃ rukkhaṃ ārohitvā yāvadatthañca khādeyyaṃ ucchaṅgañca pūreyyan’ti. So taṃ rukkhaṃ ārohitvā yāvadatthañca khādeyya ucchaṅgañca pūreyya. Atha dutiyo puriso āgaccheyya phalatthiko phalagavesī phalapariyesanaṃ caramāno tiṇhaṃ kuṭhāriṃ ādāya. So taṃ vanasaṇḍaṃ ajjhogāhetvā taṃ rukkhaṃ passeyya sampannaphalañca upapannaphalañca. Tassa evamassa– ‘ayaṃ kho rukkho sampannaphalo ca upapannaphalo ca, natthi ca kānici phalāni bhūmiyaṃ patitāni. Na kho panāhaṃ jānāmi rukkhaṃ ārohituṃ. Yaṃnūnāhaṃ imaṃ rukkhaṃ mūlato chetvā yāvadatthañca khādeyyaṃ ucchaṅgañca pūreyyan’ti. So taṃ rukkhaṃ mūlatova chindeyya. Taṃ kiṃ maññasi, gahapati, amuko yo so puriso paṭhamaṃ rukkhaṃ ārūḷho sace so na khippameva oroheyya tassa so rukkho papatanto hatthaṃ vā bhañjeyya pādaṃ vā bhañjeyya aññataraṃ vā aññataraṃ vā aṅgapaccaṅgaṃ bhañjeyya, so tatonidānaṃ maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhan”ti?
   “Evaṃ, bhante”.
   “Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati – ‘rukkhaphalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti. Evametaṃ yathābhūtaṃ sammappaññāya disvā yāyaṃ upekkhā nānattā nānattasitā taṃ abhinivajjetvā yāyaṃ upekkhā ekattā ekattasitā yattha sabbaso lokāmisūpādānā aparisesā nirujjhanti tamevūpekkhaṃ bhāveti.
   49. “Sa kho so, gahapati, ariyasāvako imaṃyeva anuttaraṃ upekkhāsatipārisuddhiṃ āgamma anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ ekampi jātiṃ dvepi jātiyo …pe… iti sākāraṃ sa-uddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.
   “Sa kho so, gahapati, ariyasāvako imaṃyeva anuttaraṃ upekkhāsatipārisuddhiṃ āgamm dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate …pe… yathākammūpage satte pajānāti.
   “Sa kho so, gahapati, ariyasāvako imaṃyeva anuttaraṃ upekkhāsatipārisuddhiṃ āgamma āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ettāvatā kho, gahapati, ariyassa vinaye sabbena sabbaṃ sabbathā sabbaṃ vohārasamucchedo hoti.
   50. “Taṃ kiṃ maññasi, gahapati, yathā ariyassa vinaye sabbena sabbaṃ sabbathā sabbaṃ vohārasamucchedo hoti, api nu tvaṃ evarūpaṃ vohārasamucchedaṃ attani samanupassasī”ti? “Ko cāhaṃ, bhante, ko ca ariyassa vinaye sabbena sabbaṃ sabbathā sabbaṃ vohārasamucchedo! Ārakā ahaṃ, bhante, ariyassa vinaye sabbena sabbaṃ sabbathā sabbaṃ vohārasamucchedā. Mayañhi, bhante, pubbe aññatitthiye paribbājake anājānīyeva samāne ājānīyāti amaññimha, anājānīyeva samāne ājānīyabhojanaṃ bhojimha, anājānīyeva samāne ājānīyaṭhāne ṭhapimha; bhikkhū pana mayaṃ, bhante, ājānīyeva samāne anājānīyāti amaññimha, ājānīyeva samāne anājānīyabhojanaṃ bhojimha, ājānīyeva samāne anājānīyaṭhāne ṭhapimha; idāni pana mayaṃ, bhante, aññatitthiye paribbājake anājānīyeva samāne anājānīyāti jānissāma, anājānīyeva samāne anājānīyabhojanaṃ bhojessāma, anājānīyeva samāne anājānīyaṭhāne ṭhapessāma. Bhikkhū pana mayaṃ, bhante, ājānīyeva samāne ājānīyāti jānissāma ājānīyeva samāne ājānīyabhojanaṃ bhojessāma, ājānīyeva samāne ājānīyaṭhāne ṭhapessāma. Ajanesi vata me, bhante, bhagavā samaṇesu samaṇappemaṃ, samaṇesu samaṇappasādaṃ, samaṇesu samaṇagāravaṃ. Abhikkantaṃ, bhante, abhikkantaṃ, bhante Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya, cakkhumanto rūpāni dakkhantīti; evamevaṃ kho, bhante, bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.
   Potaliyasuttaṃ niṭṭhitaṃ catutthaṃ.
漢巴經文比對(莊春江作):
  「欲如骨鏁(MA.203)」、「沾血的骨鎖」等譬喻,MN.22再加二喻,AA.46.10則有十四喻。
  「依止種種性的種種性平靜」(upekkhā nānattā nānattasitā),菩提比丘長老英譯為「基於多樣的多樣化平靜」(the equanimity that is diversified, based on diversity)。按:《破斥猶豫》以「五種欲的平靜」(pañcakāmaguṇūpekkhā)解說,而「單一平靜」以「第四禪的平靜」(catutthajjhānupekkhā)解說。