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AN 118 · 4. 天品

Tipitaka 7.0 静态阅读页 · 72 段 · 打开交互阅读器

14. 天品
4. Devatāvaggo
21. 有学经
1. Sekhasuttaṃ
31「诸比丘，这六法导向有学比丘的退失。哪六个呢？喜好作务、喜好言谈、喜好睡眠、喜好结交、诸根门不守护、于食不知量——诸比丘，这六法导向有学比丘的退失。
‘‘Chayime , bhikkhave, dhammā sekhassa bhikkhuno parihānāya saṃvattanti. Katame cha? Kammārāmatā , bhassārāmatā, niddārāmatā, saṅgaṇikārāmatā, indriyesu aguttadvāratā, bhojane amattaññutā – ime kho, bhikkhave, cha dhammā sekhassa bhikkhuno parihānāya saṃvattanti.
4「诸比丘，这六法导向有学比丘的不退失。哪六个呢？不喜好作务、不喜好言谈、不喜好睡眠、不喜好结交、诸根门守护、于食知量——诸比丘，这六法导向有学比丘的不退失。」第一经。
‘‘Chayime, bhikkhave, dhammā sekhassa bhikkhuno aparihānāya saṃvattanti. Katame cha? Na kammārāmatā, na bhassārāmatā, na niddārāmatā, na saṅgaṇikārāmatā, indriyesu guttadvāratā, bhojane mattaññutā – ime kho , bhikkhave, cha dhammā sekhassa bhikkhuno aparihānāya saṃvattantī’’ti. Paṭhamaṃ.
52. 第一不退经
2. Paṭhamaaparihānasuttaṃ
32尔时，某位天人于夜已深时，以殊胜的容色照亮整个祇园后，来到世尊处；来到后，礼敬世尊，站立于一旁。站立于一旁的那位天人对世尊如此说——
Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho sā devatā bhagavantaṃ etadavoca –
7「尊者，这六法导向比丘的不退失。哪六个呢？对导师的尊重、对法的尊重、对僧团的尊重、对学的尊重、对不放逸的尊重、对欢迎的尊重——尊者，这六法导向比丘的不退失。」那位天人说了此语。导师随喜了。于是那位天人「导师随喜我了」，礼敬世尊，作右绕后，就在那里消失了。
‘‘Chayime, bhante, dhammā bhikkhuno aparihānāya saṃvattanti. Katame cha? Satthugāravatā, dhammagāravatā, saṅghagāravatā, sikkhāgāravatā, appamādagāravatā, paṭisanthāragāravatā – ime kho, bhante, cha dhammā bhikkhuno aparihānāya saṃvattantī’’ti. Idamavoca sā devatā. Samanuñño satthā ahosi. Atha kho sā devatā ‘‘samanuñño me satthā’’ti bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi.
8尔时，世尊于那夜过后，告诉诸比丘：「诸比丘，今夜，某位天人于夜已深时，以殊胜的容色照亮整个祇园后，来到我处；来到后，礼敬我，站立于一旁。诸比丘，站立于一旁的那位天人对我如此说：『尊者，这六法导向比丘的不退失。哪六个呢？对导师的尊重、对法的尊重、对僧团的尊重、对学的尊重、对不放逸的尊重、对欢迎的尊重——尊者，这六法导向比丘的不退失。』诸比丘，那位天人说了此语。说了此语后，礼敬我，作右绕后，就在那里消失了。」
Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi – ‘‘imaṃ, bhikkhave, rattiṃ aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho, bhikkhave, sā devatā maṃ etadavoca – ‘chayime, bhante, dhammā bhikkhuno aparihānāya saṃvattanti. Katame cha? Satthugāravatā, dhammagāravatā, saṅghagāravatā, sikkhāgāravatā, appamādagāravatā, paṭisanthāragāravatā – ime kho, bhante, cha dhammā bhikkhuno aparihānāya saṃvattantī’ti. Idamavoca, bhikkhave, sā devatā. Idaṃ vatvā maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyī’’ti.
9「尊重导师、尊重法，对僧团有强烈的尊重；
‘‘Satthugaru dhammagaru, saṅghe ca tibbagāravo;
10尊重不放逸的比丘，尊重欢迎；
Appamādagaru bhikkhu, paṭisanthāragāravo;
11不可能退堕，正在涅槃的近处。第二
Abhabbo parihānāya, nibbānasseva santike’’ti. dutiyaṃ;
123. 第二不退经
3. Dutiyaaparihānasuttaṃ
33「诸比丘，今夜，某位天人于夜深时分，以殊胜的容色照亮整个祇园后，来到我这里；来到后，礼敬我，站立一旁。诸比丘，站立一旁的那位天人对我如此说：『尊者，这六法导向比丘的不退失。哪六个？对导师的恭敬、对法的恭敬、对僧团的恭敬、对学处的恭敬、对惭的恭敬、对愧的恭敬——尊者，这六法导向比丘的不退失。』诸比丘，那位天人如此说。说此之后，礼敬我，作右绕，就在那里消失了。」
‘‘Imaṃ, bhikkhave, rattiṃ aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho, bhikkhave, sā devatā maṃ etadavoca – ‘chayime, bhante, dhammā bhikkhuno aparihānāya saṃvattanti. Katame cha? Satthugāravatā, dhammagāravatā, saṅghagāravatā, sikkhāgāravatā, hirigāravatā, ottappagāravatā – ime kho, bhante, cha dhammā bhikkhuno aparihānāya saṃvattantī’ti. Idamavoca, bhikkhave, sā devatā. Idaṃ vatvā maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyī’’ti.
14「恭敬导师、恭敬法，对僧团有强烈的恭敬；
‘‘Satthugaru dhammagaru, saṅghe ca tibbagāravo;
15具足惭愧，有恭敬、有尊重；
Hiriottappasampanno, sappatisso sagāravo;
16不可能退堕，正在涅槃的近处。第三
Abhabbo parihānāya, nibbānasseva santike’’ti. tatiyaṃ;
174. 大目犍连经
4. Mahāmoggallānasuttaṃ
34一时，世尊住在舍卫城祇树给孤独园。那时，具寿大目犍连独自远离、独坐时，心中生起如此的寻思：『哪些天人有如此之智——「名为入流者，不堕恶趣法，决定，以正觉为彼岸」?』那时，名为帝思沙的比丘刚命终，往生于某个梵天界。在那里，他们也如此知道：「帝思沙梵天有大神通、有大威力。」
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho āyasmato mahāmoggallānassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘‘katamesānaṃ devānaṃ evaṃ ñāṇaṃ hoti – ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’’’ti ? Tena kho pana samayena tisso nāma bhikkhu adhunākālaṅkato aññataraṃ brahmalokaṃ upapanno hoti. Tatrapi naṃ evaṃ jānanti – ‘‘tisso brahmā mahiddhiko mahānubhāvo’’ti.
19那时，具寿大目犍连——犹如有力的男子伸展屈曲的手臂，或屈曲伸展的手臂，如此——从祇园消失，出现在那个梵天界。帝思沙梵天从远处看见具寿大目犍连走来。看见后，对具寿大目犍连如此说：「贤友目犍连，请来；贤友目犍连，欢迎；贤友目犍连，你很久才作此方便，即来到这里。贤友目犍连，请坐，这座位已准备好。」具寿大目犍连坐在已准备好的座位上。帝思沙梵天也礼敬具寿大目犍连后，坐在一旁。具寿大目犍连对坐在一旁的帝思沙梵天如此说：
Atha kho āyasmā mahāmoggallāno – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya pasāritaṃ vā bāhaṃ samiñjeyya, evamevaṃ – jetavane antarahito tasmiṃ brahmaloke pāturahosi. Addasā kho tisso brahmā āyasmantaṃ mahāmoggallānaṃ dūratova āgacchantaṃ. Disvāna āyasmantaṃ mahāmoggallānaṃ etadavoca – ‘‘ehi kho, mārisa moggallāna; svāgataṃ , mārisa moggallāna; cirassaṃ kho, mārisa moggallāna; imaṃ pariyāyamakāsi, yadidaṃ idhāgamanāya. Nisīda, mārisa moggallāna, idamāsanaṃ paññatta’’nti. Nisīdi kho āyasmā mahāmoggallāno paññatte āsane. Tissopi kho brahmā āyasmantaṃ mahāmoggallānaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho tissaṃ brahmānaṃ āyasmā mahāmoggallāno etadavoca –
20「帝思沙，哪些天人有如此之智——「名为入流者，不堕恶趣法，决定，以正觉为彼岸」?」「贤友目犍连，四大王天的天人有如此之智——「名为入流者，不堕恶趣法，决定，以正觉为彼岸。」」
‘‘Katamesānaṃ kho, tissa, devānaṃ evaṃ ñāṇaṃ hoti – ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’’’ti? ‘‘Cātumahārājikānaṃ kho, mārisa moggallāna, devānaṃ evaṃ ñāṇaṃ hoti – ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’’’ti.
21「帝思沙，是否所有四大王天的天人都有如此之智——「名为入流者，不堕恶趣法，决定，以正觉为彼岸」?」「贤友目犍连，并非所有四大王天的天人都有如此之智——「名为入流者，不堕恶趣法，决定，以正觉为彼岸。」贤友目犍连，那些四大王天的天人，不具足对佛的不坏净信、不具足对法的不坏净信、不具足对僧团的不坏净信、不具足圣者所喜之戒，那些天人没有如此之智——「名为入流者，不堕恶趣法，决定，以正觉为彼岸。」贤友目犍连，那些四大王天的天人，具足对佛的不坏净信、具足对法的不坏净信、具足对僧团的不坏净信、具足圣者所喜之戒，他们有如此之智——「名为入流者，不堕恶趣法，决定，以正觉为彼岸。」」
‘‘Sabbesaññeva nu kho, tissa, cātumahārājikānaṃ devānaṃ evaṃ ñāṇaṃ hoti – ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’’’ti? ‘‘Na kho, mārisa moggallāna, sabbesaṃ cātumahārājikānaṃ devānaṃ evaṃ ñāṇaṃ hoti – ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’ti. Ye kho te, mārisa moggallāna, cātumahārājikā devā buddhe aveccappasādena asamannāgatā dhamme aveccappasādena asamannāgatā saṅghe aveccappasādena asamannāgatā ariyakantehi sīlehi asamannāgatā na tesaṃ devānaṃ evaṃ ñāṇaṃ hoti – ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’ti. Ye ca kho te, mārisa moggallāna, cātumahārājikā devā buddhe aveccappasādena samannāgatā, dhamme aveccappasādena samannāgatā, saṅghe aveccappasādena samannāgatā ariyakantehi sīlehi samannāgatā, tesaṃ evaṃ ñāṇaṃ hoti – ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’’’ti.
22「提沙，只有四大王天的天人们有这样的智：『入流者名为不堕法、决定、以正觉为彼岸』呢？还是三十三天的天人们……夜摩天的天人们……兜率天的天人们……化乐天的天人们……他化自在天的天人们也有这样的智：『入流者名为不堕法、决定、以正觉为彼岸』?」「尊者目犍连，他化自在天的天人们也有这样的智：『入流者名为不堕法、决定、以正觉为彼岸』。」
‘‘Cātumahārājikānaññeva nu kho, tissa, devānaṃ evaṃ ñāṇaṃ hoti – ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’ti udāhu tāvatiṃsānampi devānaṃ…pe… yāmānampi devānaṃ… tusitānampi devānaṃ… nimmānaratīnampi devānaṃ… paranimmitavasavattīnampi devānaṃ evaṃ ñāṇaṃ hoti – ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’’’ti? ‘‘Paranimmitavasavattīnampi kho, mārisa moggallāna, devānaṃ evaṃ ñāṇaṃ hoti – ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’’’ti.
23「提沙，是所有他化自在天的天人们都有这样的智：『入流者名为不堕法、决定、以正觉为彼岸』吗？」「尊者目犍连，并非所有他化自在天的天人们都有这样的智：『入流者名为不堕法、决定、以正觉为彼岸』。尊者目犍连，那些他化自在天的天人们，不具足对佛的证净、不具足对法的证净、不具足对僧团的证净、不具足圣者所喜之戒，那些天人们没有这样的智：『入流者名为不堕法、决定、以正觉为彼岸』。尊者目犍连，那些他化自在天的天人们，具足对佛的证净、具足对法的证净、具足对僧团的证净、具足圣者所喜之戒，他们有这样的智：『入流者名为不堕法、决定、以正觉为彼岸』。」
‘‘Sabbesaññeva nu kho, tissa, paranimmitavasavattīnaṃ devānaṃ evaṃ ñāṇaṃ hoti – ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’’’ti? ‘‘Na kho, mārisa moggallāna, sabbesaṃ paranimmitavasavattīnaṃ devānaṃ evaṃ ñāṇaṃ hoti – ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’ti. Ye kho te, mārisa moggallāna, paranimmitavasavattī devā buddhe aveccappasādena asamannāgatā, dhamme aveccappasādena asamannāgatā, saṅghe aveccappasādena asamannāgatā, ariyakantehi sīlehi asamannāgatā, na tesaṃ devānaṃ evaṃ ñāṇaṃ hoti – ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’ti. Ye ca kho te, mārisa moggallāna, paranimmitavasavattī devā buddhe aveccappasādena samannāgatā, dhamme aveccappasādena samannāgatā, saṅghe aveccappasādena samannāgatā, ariyakantehi sīlehi samannāgatā tesaṃ evaṃ ñāṇaṃ hoti – ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’’’ti.
24那时，具寿大目犍连随喜、欢喜提沙梵天所说之后——犹如有力之人伸屈曲之臂或屈伸展之臂，如是——从梵天界消失，在祇园出现。第四经。
Atha kho āyasmā mahāmoggallāno tissassa brahmuno bhāsitaṃ abhinanditvā anumoditvā – ‘‘seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evamevaṃ – ‘brahmaloke antarahito jetavane pāturahosī’’’ti. Catutthaṃ.
255. 明分经
5. Vijjābhāgiyasuttaṃ
35「诸比丘，这六法是明分。哪六个？无常想、于无常中苦想、于苦中无我想、断想、离贪想、灭想——诸比丘，这六法是明分。」第五经。
‘‘Chayime , bhikkhave, dhammā vijjābhāgiyā. Katame cha? Aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā, nirodhasaññā – ime kho, bhikkhave, cha dhammā vijjābhāgiyā’’ti. Pañcamaṃ.
276. 争论根经
6. Vivādamūlasuttaṃ
36「诸比丘，这六种是诤论根。哪六种？诸比丘，这里，比丘有忿、有恨。诸比丘，凡是比丘有忿、有恨者，他对导师也住于不恭敬、不顺从，对法也住于不恭敬、不顺从，对僧团也住于不恭敬、不顺从，对学也不圆满行。诸比丘，凡是比丘对导师住于不恭敬、不顺从，对法住于不恭敬、不顺从，对僧团住于不恭敬、不顺从，对学不圆满行者，他在僧团中生起诤论，那诤论是为了众人的无利益、众人的不乐、众人的无义利、无利益、苦，为了天人。诸比丘，如果你们于内或于外见到这样的诤论根，诸比丘，在那里，你们应当努力断除那恶的诤论根。诸比丘，如果你们于内或于外不见这样的诤论根，诸比丘，在那里，你们应当实行使那恶的诤论根未来不流入。如此是那恶的诤论根的断除。如此是那恶的诤论根的未来不流入。
‘‘Chayimāni, bhikkhave, vivādamūlāni. Katamāni cha? Idha, bhikkhave, bhikkhu kodhano hoti upanāhī. Yo so, bhikkhave, bhikkhu kodhano hoti upanāhī so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti. Yo so, bhikkhave, bhikkhu satthari agāravo viharati appatisso, dhamme agāravo viharati appatisso, saṅghe agāravo viharati appatisso, sikkhāya na paripūrakārī so saṅghe vivādaṃ janeti, yo hoti vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ. Evarūpaṃ ce tumhe, bhikkhave, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā samanupasseyyātha. Tatra tumhe, bhikkhave, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha. Evarūpaṃ ce tumhe, bhikkhave, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā na samanupasseyyātha, tatra tumhe, bhikkhave, tasseva pāpakassa vivādamūlassa āyatiṃ anavassavāya paṭipajjeyyātha. Evametassa pāpakassa vivādamūlassa pahānaṃ hoti. Evametassa pāpakassa vivādamūlassa āyatiṃ anavassavo hoti.
29「再者，诸比丘，比丘是覆藏者、诽谤者……是嫉妒者、悭吝者……是狡诈者、虚伪者……是恶欲者、邪见者……是执取自见者、执持固执、难舍弃者。诸比丘，凡是比丘是执取自见者、执持固执、难舍弃者，他对导师也住于不恭敬、不顺从，对法也住于不恭敬、不顺从，对僧团也住于不恭敬、不顺从，对学也不圆满行。诸比丘，凡是比丘对导师住于不恭敬、不顺从，对法……对僧团住于不恭敬、不顺从，对学不圆满行者，他在僧团中生起诤论，那诤论是为了众人的无利益、众人的不乐、众人的无义利、无利益、苦，为了天人。诸比丘，如果你们于内或于外见到这样的诤论根，诸比丘，在那里，你们应当努力断除那恶的诤论根。诸比丘，如果你们于内或于外不见这样的诤论根，诸比丘，在那里，你们应当实行使那恶的诤论根未来不流入。如此是那恶的诤论根的断除。如此是那恶的诤论根的未来不流入。诸比丘，这些是六种诤论根。」第六经。
‘‘Puna caparaṃ, bhikkhave, bhikkhu makkhī hoti paḷāsī…pe… issukī hoti maccharī… saṭho hoti māyāvī… pāpiccho hoti micchādiṭṭhi… sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī. Yo so, bhikkhave, bhikkhu sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī, so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti. Yo so, bhikkhave, bhikkhu satthari agāravo viharati appatisso, dhamme…pe… saṅghe agāravo viharati appatisso, sikkhāya na paripūrakārī, so saṅghe vivādaṃ janeti, yo hoti vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ. Evarūpaṃ ce tumhe, bhikkhave, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā samanupasseyyātha. Tatra tumhe, bhikkhave, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha. Evarūpaṃ ce tumhe, bhikkhave, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā na samanupasseyyātha. Tatra tumhe, bhikkhave, tasseva pāpakassa vivādamūlassa āyatiṃ anavassavāya paṭipajjeyyātha. Evametassa pāpakassa vivādamūlassa pahānaṃ hoti. Evametassa pāpakassa vivādamūlassa āyatiṃ anavassavo hoti. Imāni kho, bhikkhave, cha vivādamūlānī’’ti. Chaṭṭhaṃ.
307. 六支施经
7. Chaḷaṅgadānasuttaṃ
37一时，世尊住在舍卫城，祇园，祇树给孤独园。尔时，韦卢康达基难达之母近事女，以舍利弗、目犍连为上首的比丘僧团，建立具足六支的布施。世尊以清净、超越人的天眼，看见韦卢康达基难达之母近事女，以舍利弗、目犍连为上首的比丘僧团，建立具足六支的布施。看见后，告诉诸比丘：『诸比丘，这位韦卢康达基难达之母近事女，以舍利弗、目犍连为上首的比丘僧团，建立具足六支的布施。』
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena veḷukaṇḍakī nandamātā upāsikā sāriputtamoggallānappamukhe bhikkhusaṅghe chaḷaṅgasamannāgataṃ dakkhiṇaṃ patiṭṭhāpeti. Addasā kho bhagavā dibbena cakkhunā visuddhena atikkantamānusakena veḷukaṇḍakiṃ nandamātaraṃ upāsikaṃ sāriputtamoggallānappamukhe bhikkhusaṅghe chaḷaṅgasamannāgataṃ dakkhiṇaṃ patiṭṭhāpentiṃ. Disvā bhikkhū āmantesi – ‘‘esā, bhikkhave, veḷukaṇḍakī nandamātā upāsikā sāriputtamoggallānappamukhe bhikkhusaṅghe chaḷaṅgasamannāgataṃ dakkhiṇaṃ patiṭṭhāpeti’’.
32「诸比丘，如何具足六支的布施呢？诸比丘，这里，施者有三支，受者们有三支。什么是施者的三支？诸比丘，这里，施者在布施之前心喜悦，布施时心清净，布施后心欢喜。这些是施者的三支。」
‘‘Kathañca, bhikkhave, chaḷaṅgasamannāgatā dakkhiṇā hoti? Idha, bhikkhave , dāyakassa tīṇaṅgāni honti, paṭiggāhakānaṃ tīṇaṅgāni. Katamāni dāyakassa tīṇaṅgāni? Idha, bhikkhave, dāyako pubbeva dānā sumano hoti, dadaṃ cittaṃ pasādeti, datvā attamano hoti. Imāni dāyakassa tīṇaṅgāni.
33「什么是受者的三支？诸比丘，于此，受者或已离贪，或行于贪的调伏；或已离嗔，或行于嗔的调伏；或已离痴，或行于痴的调伏。这些是受者的三支。如此，施者有三支，受者有三支。诸比丘，如是具足六支的布施。」
‘‘Katamāni paṭiggāhakānaṃ tīṇaṅgāni? Idha, bhikkhave, paṭiggāhakā vītarāgā vā honti rāgavinayāya vā paṭipannā, vītadosā vā honti dosavinayāya vā paṭipannā, vītamohā vā honti mohavinayāya vā paṭipannā. Imāni paṭiggāhakānaṃ tīṇaṅgāni. Iti dāyakassa tīṇaṅgāni, paṭiggāhakānaṃ tīṇaṅgāni. Evaṃ kho, bhikkhave, chaḷaṅgasamannāgatā dakkhiṇā hoti.
34「诸比丘，如是具足六支的布施，不容易取其福德的量度——『有如此的福德之流、善之流、乐之食、属于善趣的、乐果报的、导向天界的，导向可爱的、可喜的、可意的、利益的、安乐的』。而是应被计算为无数的、无量的、大福德聚。」
‘‘Evaṃ chaḷaṅgasamannāgatāya, bhikkhave, dakkhiṇāya na sukaraṃ puññassa pamāṇaṃ gahetuṃ – ‘ettako puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattatī’ti. Atha kho asaṅkhyeyyo appameyyo mahāpuññakkhandhotveva saṅkhaṃ gacchati.
35「诸比丘，譬如在大海中，不容易取水的量度——『有如此多阿喇哈咖的水』或『有如此多百阿喇哈咖的水』或『有如此多千阿喇哈咖的水』或『有如此多百千阿喇哈咖的水』。而是应被计算为无数的、无量的、大水聚。诸比丘，同样地，如是具足六支的布施，不容易取其福德的量度——『有如此的福德之流、善之流、乐之食、属于善趣的、乐果报的、导向天界的，导向可爱的、可喜的、可意的、利益的、安乐的』。而是应被计算为无数的、无量的、大福德聚。」
‘‘Seyyathāpi, bhikkhave, mahāsamudde na sukaraṃ udakassa pamāṇaṃ gahetuṃ – ‘ettakāni udakāḷhakānīti vā ettakāni udakāḷhakasatānīti vā ettakāni udakāḷhakasahassānīti vā ettakāni udakāḷhakasatasahassānī’ti vā. Atha kho asaṅkhyeyyo appameyyo mahāudakakkhandhotveva saṅkhaṃ gacchati. Evamevaṃ kho, bhikkhave, evaṃ chaḷaṅgasamannāgatāya dakkhiṇāya na sukaraṃ puññassa pamāṇaṃ gahetuṃ – ‘ettako puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattatī’ti. Atha kho asaṅkhyeyyo appameyyo mahāpuññakkhandhotveva saṅkhaṃ gacchatī’’ti.
36「布施之前心喜悦，布施之时令心净信，」
‘‘Pubbeva dānā sumano, dadaṃ cittaṃ pasādaye;
37「布施之后心欢喜，这是祭祀的成就。」
Datvā attamano hoti, esā yaññassa sampadā.
38「离贪、离嗔，离痴、无漏者，」
‘‘Vītarāgā vītadosā, vītamohā anāsavā;
39「祭祀之田已成就，诸自制者行梵行。」
Khettaṃ yaññassa sampannaṃ, saññatā brahmacārayo .
40「自己洗净之后，以自己的双手施予，」
‘‘Sayaṃ ācamayitvāna, datvā sakehi pāṇibhi;
41从自己或从他人，祭祀有大果报。
Attano parato ceso, yañño hoti mahapphalo.
42「如此祭祀后，有慧者、有信者以解脱之心，
‘‘Evaṃ yajitvā medhāvī, saddho muttena cetasā;
43贤智者投生于无恼害、安乐的世间。」第七经。
Abyāpajjaṃ sukhaṃ lokaṃ, paṇḍito upapajjatī’’ti. sattamaṃ;
448. 自作经
8. Attakārīsuttaṃ
38那时，某位婆罗门前往世尊所在之处；抵达后，与世尊互相问候。交换了友好、值得忆念的交谈后，在一旁坐下。在一旁坐下的那位婆罗门对世尊如此说道——「乔达摩尊者，我是如此说、如此见的——『没有自作，没有他作。』」「婆罗门，我未曾见过或听过如此说、如此见的人。自己前进、自己后退的人，怎么会说『没有自作，没有他作』呢！」
Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so brāhmaṇo bhagavantaṃ etadavoca – ‘‘ahañhi, bho gotama, evaṃvādī evaṃdiṭṭhi – ‘natthi attakāro, natthi parakāro’’’ti. ‘‘Māhaṃ, brāhmaṇa, evaṃvādiṃ evaṃdiṭṭhiṃ addasaṃ vā assosiṃ vā. Kathañhi nāma sayaṃ abhikkamanto, sayaṃ paṭikkamanto evaṃ vakkhati – ‘natthi attakāro, natthi parakāro’’’ti!
46「婆罗门，你认为如何，有发勤界吗？」「是的，尊者。」「当有发勤界时，发勤的众生被了知吗？」「是的，尊者。」「婆罗门，当有发勤界时，发勤的众生被了知，这就是众生的自作，这就是他作。」
‘‘Taṃ kiṃ maññasi, brāhmaṇa, atthi ārabbhadhātū’’ti? ‘‘Evaṃ, bho’’. ‘‘Ārabbhadhātuyā sati ārabbhavanto sattā paññāyantī’’ti? ‘‘Evaṃ, bho’’. ‘‘Yaṃ kho, brāhmaṇa, ārabbhadhātuyā sati ārabbhavanto sattā paññāyanti, ayaṃ sattānaṃ attakāro ayaṃ parakāro’’.
47「婆罗门，你认为如何，有出离界吗？……有精进界吗？……有坚固界吗？……有住立界吗？……有努力界吗？」「是的，尊者。」「当有努力界时，努力的众生被了知吗？」「是的，尊者。」「婆罗门，当有努力界时，努力的众生被了知，这就是众生的自作，这就是他作。」
‘‘Taṃ kiṃ maññasi, brāhmaṇa, atthi nikkamadhātu…pe… atthi parakkamadhātu… atthi thāmadhātu… atthi ṭhitidhātu… atthi upakkamadhātū’’ti? ‘‘Evaṃ, bho’’. ‘‘Upakkamadhātuyā sati upakkamavanto sattā paññāyantī’’ti? ‘‘Evaṃ, bho’’. ‘‘Yaṃ kho, brāhmaṇa, upakkamadhātuyā sati upakkamavanto sattā paññāyanti, ayaṃ sattānaṃ attakāro ayaṃ parakāro’’.
48「婆罗门，我未曾见过或听过如此说、如此见的人。自己前进、自己后退的人，怎么会说『没有自作，没有他作』呢！」
‘‘Māhaṃ, brāhmaṇa , evaṃvādiṃ evaṃdiṭṭhiṃ addasaṃ vā assosiṃ vā. Kathañhi nāma sayaṃ abhikkamanto sayaṃ paṭikkamanto evaṃ vakkhati – ‘natthi attakāro natthi parakāro’’’ti.
49「乔达摩尊者，太殊胜了！……从今日起终生皈依为近事男！」第八经。
‘‘Abhikkantaṃ, bho gotama…pe… ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti! Aṭṭhamaṃ.
509. 因缘经
9. Nidānasuttaṃ
39「诸比丘，这三种是诸业集起的因。哪三种？贪是诸业集起的因，嗔是诸业集起的因，痴是诸业集起的因。诸比丘，从贪不会生起无贪；然而，诸比丘，从贪只会生起贪。诸比丘，从嗔不会生起无嗔；然而，诸比丘，从嗔只会生起嗔。诸比丘，从痴不会生起无痴；然而，诸比丘，从痴只会生起痴。诸比丘，由贪所生的业、由嗔所生的业、由痴所生的业，不会显现诸天人，不会显现诸人，不会显现任何其他的诸善趣。然而，诸比丘，由贪所生的业、由嗔所生的业、由痴所生的业，会显现地狱，会显现畜生界，会显现饿鬼界，会显现任何其他的诸恶趣。诸比丘，这三种是诸业集起的因。」
‘‘Tīṇimāni , bhikkhave, nidānāni kammānaṃ samudayāya. Katamāni tīṇi? Lobho nidānaṃ kammānaṃ samudayāya, doso nidānaṃ kammānaṃ samudayāya, moho nidānaṃ kammānaṃ samudayāya. Na, bhikkhave, lobhā alobho samudeti; atha kho, bhikkhave, lobhā lobhova samudeti. Na, bhikkhave, dosā adoso samudeti; atha kho, bhikkhave, dosā dosova samudeti. Na, bhikkhave, mohā amoho samudeti; atha kho, bhikkhave, mohā mohova samudeti. Na, bhikkhave, lobhajena kammena dosajena kammena mohajena kammena devā paññāyanti, manussā paññāyanti, yā vā panaññāpi kāci sugatiyo. Atha kho, bhikkhave, lobhajena kammena dosajena kammena mohajena kammena nirayo paññāyati tiracchānayoni paññāyati pettivisayo paññāyati, yā vā panaññāpi kāci duggatiyo. Imāni kho, bhikkhave, tīṇi nidānāni kammānaṃ samudayāya.
52「诸比丘，这三种是诸业集起的因。哪三种？无贪是诸业集起的因，无嗔是诸业集起的因，无痴是诸业集起的因。诸比丘，从无贪不会生起贪；然而，诸比丘，从无贪只会生起无贪。诸比丘，从无嗔不会生起嗔；然而，诸比丘，从无嗔只会生起无嗔。诸比丘，从无痴不会生起痴；然而，诸比丘，从无痴只会生起无痴。诸比丘，由无贪所生的业、由无嗔所生的业、由无痴所生的业，不会显现地狱，不会显现畜生界，不会显现饿鬼界，不会显现任何其他的诸恶趣。然而，诸比丘，由无贪所生的业、由无嗔所生的业、由无痴所生的业，会显现诸天人，会显现诸人，会显现任何其他的诸善趣。诸比丘，这三种是诸业集起的因。」第九
‘‘Tīṇimāni, bhikkhave, nidānāni kammānaṃ samudayāya. Katamāni tīṇi? Alobho nidānaṃ kammānaṃ samudayāya, adoso nidānaṃ kammānaṃ samudayāya, amoho nidānaṃ kammānaṃ samudayāya. Na, bhikkhave, alobhā lobho samudeti; atha kho, bhikkhave, alobhā alobhova samudeti. Na, bhikkhave, adosā doso samudeti; atha kho, bhikkhave, adosā adosova samudeti. Na, bhikkhave, amohā moho samudeti; atha kho, bhikkhave, amohā amohova samudeti. Na, bhikkhave, alobhajena kammena adosajena kammena amohajena kammena nirayo paññāyati tiracchānayoni paññāyati pettivisayo paññāyati, yā vā panaññāpi kāci duggatiyo. Atha kho, bhikkhave, alobhajena kammena adosajena kammena amohajena kammena devā paññāyanti, manussā paññāyanti, yā vā panaññāpi kāci sugatiyo. Imāni kho, bhikkhave, tīṇi nidānāni kammānaṃ samudayāyā’’ti. Navamaṃ.
5310. 金毗罗经
10. Kimilasuttaṃ
40如是我闻：一时，世尊住在金毗罗的尼俱喇林。那时，具寿金毗罗前往世尊所在之处；抵达后，礼敬世尊，在一旁坐下。在一旁坐下的具寿金毗罗对世尊如此说道——「尊者，什么是因、什么是缘，由此当如来般涅槃后，正法不能久住？」「金毗罗，在此，当如来般涅槃后，诸比丘、诸比丘尼、诸近事男、诸近事女对导师住于无恭敬、无尊重，对法住于无恭敬、无尊重，对僧团住于无恭敬、无尊重，对学处住于无恭敬、无尊重，对不放逸住于无恭敬、无尊重，对殷勤住于无恭敬、无尊重。金毗罗，这是因、这是缘，由此当如来般涅槃后，正法不能久住。」
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kimilāyaṃ viharati niculavane. Atha kho āyasmā kimilo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi . Ekamantaṃ nisinno kho āyasmā kimilo bhagavantaṃ etadavoca – ‘‘ko nu kho, bhante, hetu ko paccayo yena tathāgate parinibbute saddhammo na ciraṭṭhitiko hotī’’ti? ‘‘Idha, kimila, tathāgate parinibbute bhikkhū bhikkhuniyo upāsakā upāsikāyo satthari agāravā viharanti appatissā, dhamme agāravā viharanti appatissā, saṅghe agāravā viharanti appatissā, sikkhāya agāravā viharanti appatissā, appamāde agāravā viharanti appatissā, paṭisanthāre agāravā viharanti appatissā. Ayaṃ kho, kimila, hetu ayaṃ paccayo yena tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti’’.
55「然而，尊者，什么是因、什么是缘，由此当如来般涅槃后，正法能够久住？」「金毗罗，在此，当如来般涅槃后，诸比丘、诸比丘尼、诸近事男、诸近事女对导师住于有恭敬、有尊重，对法住于有恭敬、有尊重，对僧团住于有恭敬、有尊重，对学处住于有恭敬、有尊重，对不放逸住于有恭敬、有尊重，对殷勤住于有恭敬、有尊重。金毗罗，这是因、这是缘，由此当如来般涅槃后，正法能够久住。」第十
‘‘Ko pana, bhante, hetu ko paccayo yena tathāgate parinibbute saddhammo ciraṭṭhitiko hotī’’ti? ‘‘Idha, kimila, tathāgate parinibbute bhikkhū bhikkhuniyo upāsakā upāsikāyo satthari sagāravā viharanti sappatissā, dhamme sagāravā viharanti sappatissā, saṅghe sagāravā viharanti sappatissā, sikkhāya sagāravā viharanti sappatissā, appamāde sagāravā viharanti sappatissā, paṭisanthāre sagāravā viharanti sappatissā. Ayaṃ kho, kimila, hetu ayaṃ paccayo yena tathāgate parinibbute saddhammo ciraṭṭhitiko hotī’’ti. Dasamaṃ.
5611. 木聚经
11. Dārukkhandhasuttaṃ
41如是我闻：一时，具寿舍利弗住在王舍城灵鹫山。那时，具寿舍利弗在上午时分着衣、持钵衣，与众多比丘一起从灵鹫山下来时，在某处看见一大木块。看见后，他对诸比丘说道——「诸具寿，你们看见那大木块吗？」「是的，具寿。」
Evaṃ me sutaṃ – ekaṃ samayaṃ āyasmā sāriputto rājagahe viharati gijjhakūṭe pabbate. Atha kho āyasmā sāriputto pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sambahulehi bhikkhūhi saddhiṃ gijjhakūṭā pabbatā orohanto addasa aññatarasmiṃ padese mahantaṃ dārukkhandhaṃ. Disvā bhikkhū āmantesi – ‘‘passatha no, āvuso, tumhe amuṃ mahantaṃ dārukkhandha’’nti? ‘‘Evamāvuso’’ti.
58贤友，若具神通、心自在的比丘希望，他可以对那木块胜解为地。那是什么原因？贤友，在那木块中有地界，依靠它，具神通、心自在的比丘可以对那木块胜解为地。贤友，若具神通、心自在的比丘希望，他可以对那木块胜解为水……胜解为火……胜解为风……胜解为净……胜解为不净。那是什么原因？贤友，在那木块中有不净界，依靠它，具神通、心自在的比丘可以对那木块胜解为不净。第十一
‘‘Ākaṅkhamāno, āvuso, bhikkhu iddhimā cetovasippatto amuṃ dārukkhandhaṃ pathavītveva adhimucceyya. Taṃ kissa hetu? Atthi, āvuso , amumhi dārukkhandhe pathavīdhātu, yaṃ nissāya bhikkhu iddhimā cetovasippatto amuṃ dārukkhandhaṃ pathavītveva adhimucceyya. Ākaṅkhamāno, āvuso, bhikkhu iddhimā cetovasippatto amuṃ dārukkhandhaṃ āpotveva adhimucceyya …pe… tejotveva adhimucceyya… vāyotveva adhimucceyya… subhantveva adhimucceyya… asubhantveva adhimucceyya. Taṃ kissa hetu? Atthi, āvuso, amumhi dārukkhandhe asubhadhātu, yaṃ nissāya bhikkhu iddhimā cetovasippatto amuṃ dārukkhandhaṃ asubhantveva adhimucceyyā’’ti. Ekādasamaṃ.
5912. 那耆多经
12. Nāgitasuttaṃ
42如是我闻：一时，世尊在国憍萨罗游行，与大比丘僧团一起，抵达名为伊车能伽喇的憍萨罗人婆罗门村。在那里，世尊住在伊车能伽喇的伊车能伽喇林丛中。伊车能伽喇的诸婆罗门居士听闻——「确实，尊者们，沙门乔达摩，释迦子，从释迦家族出家，已抵达伊车能伽喇，住在伊车能伽喇的伊车能伽喇林丛中。关于那位尊者乔达摩，如此美好的名声已传扬——『如此，彼世尊是阿拉汉、正自觉者、明行足……觉者、世尊』。他证知这含天人的世间……得见诸阿拉汉。」那时，伊车能伽喇的诸婆罗门居士在那夜过后，携带大量副食、主食，前往伊车能伽喇林丛；抵达后，站在门外的门廊，发出高声、大声。
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ yena icchānaṅgalaṃ nāma kosalānaṃ brāhmaṇagāmo tadavasari. Tatra sudaṃ bhagavā icchānaṅgale viharati icchānaṅgalavanasaṇḍe. Assosuṃ kho icchānaṅgalakā brāhmaṇagahapatikā – ‘‘samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito icchānaṅgalaṃ anuppatto icchānaṅgale viharati icchānaṅgalavanasaṇḍe. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno…pe… buddho bhagavā’ti. So imaṃ lokaṃ sadevakaṃ…pe… arahataṃ dassanaṃ hotī’’ti. Atha kho icchānaṅgalakā brāhmaṇagahapatikā tassā rattiyā accayena pahūtaṃ khādanīyaṃ bhojanīyaṃ ādāya yena icchānaṅgalavanasaṇḍo tenupasaṅkamiṃsu; upasaṅkamitvā bahidvārakoṭṭhake aṭṭhaṃsu uccāsaddā mahāsaddā.
61那时，具寿那耆多是世尊的侍者。那时，世尊对具寿那耆多说道——「那耆多，那些发出高声、大声的是谁？好像是渔夫在分鱼。」「尊者，那些是伊车能伽喇的诸婆罗门居士，携带大量副食、主食，站在门外的门廊，正为了世尊及比丘僧团。」「那耆多，愿我不与名声相遇，愿名声不与我相遇。那耆多，凡不能随意获得、不费力获得、不困难获得这出离乐、远离乐、寂止乐、正觉乐者，而我能随意获得、不费力获得、不困难获得这出离乐、远离乐、寂止乐、正觉乐，他才会享受那污秽乐、昏睡乐、利养恭敬名闻乐。」
Tena kho pana samayena āyasmā nāgito bhagavato upaṭṭhāko hoti. Atha kho bhagavā āyasmantaṃ nāgitaṃ āmantesi – ‘‘ke pana te, nāgita, uccāsaddā mahāsaddā kevaṭṭā maññe macchavilope’’ti? ‘‘Ete, bhante, icchānaṅgalakā brāhmaṇagahapatikā pahūtaṃ khādanīyaṃ bhojanīyaṃ ādāya bahidvārakoṭṭhake ṭhitā bhagavantaṃyeva uddissa bhikkhusaṅghañcā’’ti. ‘‘Māhaṃ, nāgita, yasena samāgamaṃ, mā ca mayā yaso. Yo kho, nāgita, nayimassa nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī assa akicchalābhī akasiralābhī, yassāhaṃ nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī akicchalābhī akasiralābhī, so taṃ mīḷhasukhaṃ middhasukhaṃ lābhasakkārasilokasukhaṃ sādiyeyyā’’ti.
62「尊者！现在请世尊默许；请善逝默许；尊者！现在是世尊默许的时候了。尊者！现在无论世尊去到哪里，婆罗门、家主、城镇居民和乡村居民都将倾向于那里。尊者！譬如当天降大雨时，水流向低处；同样地，尊者！现在无论世尊去到哪里，婆罗门、家主、城镇居民和乡村居民都将倾向于那里。那是什么原因呢？尊者！因为世尊的戒与慧如此。」
‘‘Adhivāsetu dāni, bhante, bhagavā; adhivāsetu, sugato; adhivāsanakālo dāni, bhante, bhagavato. Yena yeneva dāni, bhante, bhagavā gamissati, tanninnāva bhavissanti brāhmaṇagahapatikā negamā ceva jānapadā ca. Seyyathāpi, bhante, thullaphusitake deve vassante yathāninnaṃ udakāni pavattanti; evamevaṃ kho, bhante, yena yeneva dāni bhagavā gamissati, tanninnāva bhavissanti brāhmaṇagahapatikā negamā ceva jānapadā ca. Taṃ kissa hetu? Tathā hi, bhante, bhagavato sīlapaññāṇa’’nti.
63「那耆多！我不要与名声会合，也不要名声与我会合。那耆多！凡是不能随意地、不费力地、不困难地获得这出离乐、远离乐、寂止乐、正觉乐者，而我能随意地、不费力地、不困难地获得出离乐、远离乐、寂止乐、正觉乐，他才会享受那污秽乐、昏睡乐、利养恭敬名闻乐。
‘‘Māhaṃ, nāgita, yasena samāgamaṃ, mā ca mayā yaso. Yo kho, nāgita, nayimassa nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī assa akicchalābhī akasiralābhī, yassāhaṃ nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī akicchalābhī akasiralābhī, so taṃ mīḷhasukhaṃ middhasukhaṃ lābhasakkārasilokasukhaṃ sādiyeyya.
64「那耆多！在此，我见到一位住在村边的比丘，入定地坐着。那耆多！我这样想：『现在园林管理者或沙玛内拉将会侍候这位具寿，将使他从那定中退出。』因此，那耆多！我对那位比丘住在村边不欢喜。那耆多！但在此，我见到一位住阿兰若的比丘，在阿兰若中打瞌睡地坐着。那耆多！我这样想：『现在这位具寿将驱除这睡眠的疲劳，将只对阿兰若想作意为一。』因此，那耆多！我对那位比丘住阿兰若感到欢喜。
‘‘Idhāhaṃ, nāgita, bhikkhuṃ passāmi gāmantavihāriṃ samāhitaṃ nisinnaṃ. Tassa mayhaṃ, nāgita, evaṃ hoti – ‘idānimaṃ āyasmantaṃ ārāmiko vā upaṭṭhahissati samaṇuddeso vā taṃ tamhā samādhimhā cāvessatī’ti. Tenāhaṃ, nāgita, tassa bhikkhuno na attamano homi gāmantavihārena. Idha panāhaṃ, nāgita, bhikkhuṃ passāmi āraññikaṃ araññe pacalāyamānaṃ nisinnaṃ. Tassa mayhaṃ, nāgita, evaṃ hoti – ‘idāni ayamāyasmā imaṃ niddākilamathaṃ paṭivinodetvā araññasaññaṃyeva manasi karissati ekatta’nti. Tenāhaṃ, nāgita, tassa bhikkhuno attamano homi araññavihārena.
65「那耆多！但在此，我见到一位住阿兰若的比丘，在阿兰若中未入定地坐着。那耆多！我这样想：『现在这位具寿将使未入定的心入定，或将守护已入定的心。』因此，那耆多！我对那位比丘住阿兰若感到欢喜。
‘‘Idha panāhaṃ, nāgita, bhikkhuṃ passāmi āraññikaṃ araññe asamāhitaṃ nisinnaṃ. Tassa mayhaṃ, nāgita, evaṃ hoti – ‘idāni ayamāyasmā asamāhitaṃ vā cittaṃ samādahissati, samāhitaṃ vā cittaṃ anurakkhissatī’ti. Tenāhaṃ, nāgita, tassa bhikkhuno attamano homi araññavihārena.
66「那耆多！但在此，我见到一位住阿兰若的比丘，在阿兰若中入定地坐着。那耆多！我这样想：『现在这位具寿将解脱未解脱的心，或将守护已解脱的心。』因此，那耆多！我对那位比丘住阿兰若感到欢喜。
‘‘Idha panāhaṃ, nāgita, bhikkhuṃ passāmi āraññikaṃ araññe samāhitaṃ nisinnaṃ. Tassa mayhaṃ, nāgita, evaṃ hoti – ‘idāni ayamāyasmā avimuttaṃ vā cittaṃ vimocessati, vimuttaṃ vā cittaṃ anurakkhissatī’ti. Tenāhaṃ, nāgita, tassa bhikkhuno attamano homi araññavihārena.
67「那耆多！但在此，我见到一位住在村边的比丘，获得衣、食、坐卧处、病人所需的医药资具。他贪求那利养、恭敬、名闻，舍弃独坐，舍弃阿兰若、林野、边远的住所；下到村镇、王都而住。因此，那耆多！我对那位比丘住在村边不欢喜。
‘‘Idha panāhaṃ, nāgita, bhikkhuṃ passāmi gāmantavihāriṃ lābhiṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ. So taṃ lābhasakkārasilokaṃ nikāmayamāno riñcati paṭisallānaṃ riñcati araññavanapatthāni pantāni senāsanāni; gāmanigamarājadhāniṃ osaritvā vāsaṃ kappeti. Tenāhaṃ, nāgita, tassa bhikkhuno na attamano homi gāmantavihārena.
68「那耆多！但在此，我见到一位住阿兰若的比丘，获得衣、食、坐卧处、病人所需的医药资具。他拒绝那利养、恭敬、名闻，不舍弃独坐，不舍弃阿兰若、林野、边远的住所。因此，那耆多！我对那位比丘住阿兰若感到欢喜。那耆多！当我在路途中行走时，前后都见不到任何人，那耆多！在那时候，即使是为了大小便，我也感到安乐。」第十二经。
‘‘Idha panāhaṃ, nāgita, bhikkhuṃ passāmi āraññikaṃ lābhiṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ. So taṃ lābhasakkārasilokaṃ paṭipaṇāmetvā na riñcati paṭisallānaṃ na riñcati araññavanapatthāni pantāni senāsanāni. Tenāhaṃ, nāgita, tassa bhikkhuno attamano homi araññavihārena. Yasmāhaṃ, nāgita, samaye addhānamaggappaṭipanno na kañci passāmi purato vā pacchato vā, phāsu me, nāgita, tasmiṃ samaye hoti antamaso uccārapassāvakammāyā’’ti. Dvādasamaṃ.
69天品第四
Devatāvaggo catuttho.
70其摄颂──
Tassuddānaṃ –
71有学的两种不退失，目犍连，明分；
Sekhā dve aparihāni, moggallāna vijjābhāgiyā;
72争论论、施与、作者、因缘，以蛀虫木树干，那耆多。
Vivādadānattakārī nidānaṃ, kimiladārukkhandhena nāgitoti.