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109四方諸經

AN.5.109/ 9. Cātuddisasuttaṃ
   109. “Pañcahi bhikkhave, dhammehi samannāgato bhikkhu cātuddiso hoti. Katamehi pañcahi? Idha, bhikkhave, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu; bahussuto hoti sutadharo sutasannicayo ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā; santuṭṭho hoti itarītaracīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena; catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī; āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Imehi, kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu cātuddiso hotī”ti. Navamaṃ.

109四方諸經

增支部5集109經/四方者經 

「比丘們!具備五法的比丘是四方者,哪五個?

  1. 比丘們!這裡,比丘是持戒者,住於被波羅提木叉的自制自制,具足正行行境,在諸微罪中看見可怕的,在諸學處上受持後學習;
  2. 是多聞者、所聽聞的憶持者、所聽聞的蓄積者,凡那些開頭是善的、中間是善的、結尾是善的;有意義的、有文字的諸法:那些宣說完全圓滿、遍純淨的梵行,像這樣的諸法被他多聞、被憶持、被言語累積、被心隨觀察、被見善貫通;
  3. 是以無論怎樣的衣服、施食、臥坐處、病人需物、醫藥必需品滿足者;
  4. 是增上心、當生樂住處之四禪的隨欲得到者、不困難得到者、無困難得到者;
  5. 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,比丘們!具備這五法的比丘是四方者。」
109四方諸經

All Four Quarters

“Mendicants, a mendicant with five qualities is at ease in any quarter.What five?

It’s when mendicant is ethical, restrained in the monastic code, conducting themselves well and seeking alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken.

They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, rehearsing them, mentally scrutinizing them, and comprehending them theoretically.

They’re content with any kind of robes, almsfood, lodgings, and medicines and supplies for the sick.

They get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty.

They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.

A mendicant with these five qualities is at ease in any quarter.”

109四方諸經
110林野經

AN.5.110/ 10. Araññasuttaṃ
   110. “Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu alaṃ araññavanapatthāni pantāni senāsanāni paṭisevituṃ. Katamehi pañcahi? Idha, bhikkhave, bhikkhu sīlavā hoti …pe… samādāya sikkhati sikkhāpadesu; bahussuto hoti …pe… diṭṭhiyā suppaṭividdhā; āraddhavīriyo viharati thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu; catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī; āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu alaṃ araññavanapatthāni pantāni senāsanāni paṭisevitun”ti. Dasamaṃ.
  Phāsuvihāravaggo paṭhamo.
   Tassuddānaṃ–
   Sārajjaṃ saṅkito coro, sukhumālaṃ phāsu pañcamaṃ;
   Ānanda sīlāsekhā ca, cātuddiso araññena cāti.

110林野經

增支部5集110經/林野經

  「比丘們!具備五法的比丘適合受用林野、荒林、邊地臥坐處,哪五個?

  1. 比丘們!這裡,比丘是持戒者……(中略)在諸學處上受持後學習;
  2. 是多聞者……(中略)被見善貫通;
  3. 住於活力已被發動的、強力的、堅固努力的、在諸善法上不放下負擔的;
  4. 是增上心、當生樂住處之四禪的隨欲得到者、不困難得到者、無困難得到者;
  5. 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,

比丘們!具備這五法的比丘適合受用林野、荒林、邊地臥坐處。」

  樂住品第一,其攝頌:

  「膽怯、不信任、賊,柔軟、安樂為第五則,

   阿難、戒、無學,四方者與林野。」

110林野經
110林野經

arañña:n. [Sk. araṇya<araṇa] 阿蘭若, 阿練若, 林野, 閑林, 空關處, 遠離村落(莊)之場所.。

(12) 2. Andhakavindavaggo
(12) 2. Andhakavindavaggo
(12) 2. Andhakavindavaggo
(12) 2. Andhakavindavaggo
111常去家者經

(12) 2. Andhakavindavaggo
AN.5.111/ 1. Kulūpakasuttaṃ

   111. “Pañcahi bhikkhave, dhammehi samannāgato kulūpako bhikkhu kulesu appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca. Katamehi pañcahi? Asanthavavissāsī ca hoti, anissaravikappī ca, vissaṭṭhupasevī ca, upakaṇṇakajappī ca, atiyācanako ca. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato kulūpako bhikkhu kulesu appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca.
   “Pañcahi, bhikkhave, dhammehi samannāgato kulūpako bhikkhu kulesu piyo ca hoti manāpo ca garu ca bhāvanīyo ca. Katamehi pañcahi? Na asanthavavissāsī ca hoti, na anissaravikappī ca, na vissaṭṭhupasevī ca, na upakaṇṇakajappī ca, na atiyācanako ca. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato kulūpako bhikkhu kulesu piyo ca hoti manāpo ca garu ca bhāvanīyo cā”ti. Paṭhamaṃ.

111常去家者經

(12) 2.案達葛衛達品
增支部5集111經/常去家者經

  「比丘們!具備五法,常去家的比丘在諸家中是不可愛者、不合意者、不尊重者、不能被尊敬者,哪五個?是對非親交的親密者、對不自在的有意向者、與被釋出的交往者、靠近耳朵低語者、過度要求者,比丘們!具備這五法,常去家的比丘在諸家中是不可愛者、不合意者、不尊重者、不能被尊敬者。
  比丘們!具備五法,常去家的比丘在諸家中是可愛者、合意者、尊重者、能被尊敬者,哪五個?是不對非親交的親密者、不對不自在的有意向者、不與被釋出的交往者、不靠近耳朵低語者、不過度要求者,比丘們!具備這五法,常去家的比丘在諸家中是可愛者、合意者、尊重者、能被尊敬者。」

What five?

  1. They don’t act as though they're close to people they hardly know. 
  2. They don’t give away things they don’t own. 
  3. They don’t over-associate with close friends. 
  4. They don’t whisper in the ear. 
  5. And they don’t ask for too much.

他們不會對幾乎不認識的人表現得像是很親近。
他們不會贈送不屬於自己的東西。
他們不會過度依賴親密的朋友。
他們不會在耳邊低語。
他們也不會要求過多 
 

111常去家者經
111常去家者經

  1. asanthava:m. [a-santhava] 不親交, 絶交.。
  2. asanthava: [adj.] without a companion.。
  3. vissāsika: [adj.] intimate; confidential; trustworthy.。
  4. anissara:a. [an-issara] 無自在の, 主権なき.。
  5. Anissara, 【形】 没有影响力的。
  6. vikappin:a. [vikappa-in] 意向ある, 想念の, 思考する.。
  7. Vissattha, (vissasati 的【过分】), 已相信,已亲密,已友善。
  8. upasevin:a. [upaseva-in] 追求的, 隨從的.。
  9. upakaṇṇaka:a. [upa-kaṇṇa-ka] 靠近耳朵的, 秘密的. loc. upakaṇṇake 秘密地, 偷偷地, 暗中.。
  10. jappa: japa m. [cf. japati] つぶやき, 読誦, 諷誦, (ヴェーダの) 読誦。
  11. atiyācanā:f. 很(甚,非常)要求(的事, cf. upadhāna), 過求.。

Andhakavinda
安陀迦槃陀村(Andhakavinda)是一個位於摩揭陀國(Magadha)的村莊,距離王舍城(Rājagaha)三由旬。此地與王舍城之間有薩品尼河(Sappinī River),其源頭位於靈鷲山(Gijjhakūta)。(Vin.i.109;Vin. Texts i.254, n.2)。

一次,佛陀從波羅奈斯(Benares)前往安陀迦槃陀,隨行有1,250名比丘。許多居士推著裝滿糧食的車輛跟隨,希望能輪流供養僧團。因人數眾多,一位被稱為安陀迦槃陀婆羅門(Andhakavindabrāhmana)的婆羅門等候了兩個月也未能輪到。他見自己的事務無法繼續,並且短期內也無法排到,便走到儲糧室查看還缺少什麼食物。他發現缺乏米、牛奶和蜜塊,於是透過阿難尊者(Ananda)請求佛陀許可後,為佛陀和僧團準備了一餐以牛奶、米和蜜塊為主的膳食。

用餐後,佛陀讚頌了牛奶飯的十種功德(Vin.i.220f)。正是因為佛陀的讚頌,毗舍佉(Visākhā)懇求佛陀允許她終生為僧團供應牛奶飯(ibid., 293;另見UdA.112)。

同一次佛陀到訪期間,一位剛皈依的地方大臣為僧團準備了肉類菜餚,但由於僧眾早先已吃過豐盛的牛奶飯,無法大量食用他的菜餚,因此他對僧眾略顯無禮。後來他表示懊悔,佛陀保證他將來可以往生天界(Vin.i.222f)。這次事件促成了戒律的制定,即被邀請參加某處供養的比丘不得在同一天接受其他地方的牛奶飯供養。

從安陀迦槃陀返回王舍城的途中,佛陀遇到了貝拉吒迦旃那(Belattha Kaccāna,Vin.i.224f)。

有一次,佛陀住在安陀迦槃陀,梵天(Brahmā Sahampati)以其炫麗光芒照亮整個地區,直至深夜,並向佛陀歌頌勸誡比丘們修行聖道的偈頌(S.i.154)。

在這裡,佛陀曾向阿難提到應提醒和勉勵新加入僧團的成員修習五項內容:善行、控制感官、少說話、愛好寂靜及培養正見(A.iii.138-9;見於Sp.iv.789)。

另有一次,佛陀在安陀迦槃陀患上風病,阿難奉命尋求治療的粥。村裡一位醫師的妻子虔誠地供應了治病用的粥,因而轉生為忉利天(Tāvatimsa)的天人,其住所被稱為「酸粥供養者宮殿」(Kañjikādāyika vimāna,VvA.185-6)。

另一位在家居士為佛陀建造了一座香室(Gandhakuti),並在佛陀住期間悉心照料,結果也轉生為忉利天,住於一座金宮(VvA.302-3)。

安陀迦槃陀還是小長者(Cūlasetthi)的女兒阿奴拉(Anulā)婚後居住的地方。她曾在此為已故父親布施供養(PvA.105-9)。

112隨從沙門經

AN.5.112/ 2. Pacchāsamaṇasuttaṃ
   112. “Pañcahi, bhikkhave, dhammehi samannāgato pacchāsamaṇo na ādātabbo. Katamehi pañcahi? Atidūre vā gacchati accāsanne vā na pattapariyāpannaṃ gaṇhati, āpattisāmantā bhaṇamānaṃ na nivāreti, bhaṇamānassa antarantarā kathaṃ opāteti, duppañño hoti jaḷo eḷamūgo. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato pacchāsamaṇo na ādātabbo.
   “Pañcahi, bhikkhave, dhammehi samannāgato pacchāsamaṇo ādātabbo. Katamehi pañcahi? Nātidūre gacchati na accāsanne, pattapariyāpannaṃ gaṇhati, āpattisāmantā bhaṇamānaṃ nivāreti bhaṇamānassa na antarantarā kathaṃ opāteti, paññavā hoti ajaḷo aneḷamūgo. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato pacchāsamaṇo ādātabbo”ti. Dutiyaṃ.

112隨從沙門經

增支部5集112經/隨從沙門經
  「比丘們!具備五法的隨從沙門不應該被接受(取),哪五個?

  1. 走在太近處或太遠處;
  2. 不拿取完成的鉢;
  3. 不遮止犯戒邊界說話者;
  4. 常常打斷說話者的談論;
  5. 是劣慧者、愚鈍者、聾啞者,

比丘們!具備這五法的隨從沙門不應該被接受。
  比丘們!具備五法的隨從沙門應該被接受,哪五個?不走在太近處或太遠處;拿取完成的鉢;遮止犯戒邊界說話者;不常常打斷說話者的談論;是有慧者、非愚鈍者、非聾啞者,比丘們!具備這五法的隨從沙門應該被接受。」

What five?

  1. They walk too far away or too close behind. 
  2. They don’t take your bowl when it’s full. 
  3. They don’t warn you when your speech is bordering on an offense. 
  4. They keep on interrupting while you’re speaking. 
  5. And they’re witless, dull, and idiotic.

他們走得太遠或跟得太近。
他們不會在你的缽滿時幫你拿走。
他們不會在你說話快要冒犯時提醒你。
他們在你說話時不停地打斷。
他們愚蠢、遲鈍、毫無智慧。  

112隨從沙門經
112隨從沙門經

pacchāsamaṇa: [m.] a junior monk who walks behind a senior on his rounds.。

pacchā:adv. [Sk. paścā, paścāt] 後(behind, after, afterwards), 背後(back); 西方, 朝西向西(westward). -anutappati 後悔. -jāta 後生的. -nipātin 在~之後(才)就寢, 後就寢(going to bed late, one who retires to rest later than another) [opp. pubba-uṭṭhāyin 在~之前(就)起床, 前起床(getting up early, getting up before others)]. -bāhaṃ 手在背後(縛綁) (arm behind, with arms (tied) behind one's back). -bhattaṃ 在食後, 在下午 [(bhatta 的 acc. adv.) after the midday meal, in the afternoon]. -bhattika 後食者. -bhāga 後分, 後面的部份(hind or after part). -bhūma, -bhūmaka 西方的地方(belonging to the western country). -mukha 面朝西方(looking or face westward). -samaṇa 隨從沙門(a junior bhikkhu (thera) who walks behind a senior (thera) on his back or rounds).。

113正定經

AN.5.113/ 3. Sammāsamādhisuttaṃ
   113. “Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu abhabbo sammāsamādhiṃ upasampajja viharituṃ. Katamehi pañcahi? Idha, bhikkhave, bhikkhu akkhamo hoti rūpānaṃ, akkhamo saddānaṃ, akkhamo gandhānaṃ, akkhamo rasānaṃ, akkhamo phoṭṭhabbānaṃ. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu abhabbo sammāsamādhiṃ upasampajja viharituṃ.
   “Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu bhabbo sammāsamādhiṃ upasampajja viharituṃ. Katamehi pañcahi? Idha bhikkhave, bhikkhu khamo hoti rūpānaṃ, khamo saddānaṃ, khamo gandhānaṃ, khamo rasānaṃ, khamo phoṭṭhabbānaṃ. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu bhabbo sammāsamādhiṃ upasampajja viharitun”ti. Tatiyaṃ.

113正定經

增支部5集113經/正定經

  「比丘們!具備五法的比丘不能夠進入後住於正定,哪五個?

比丘們!這裡,比丘是對諸色不忍耐者、

  1. 對諸聲音不忍耐者、
  2. 對諸氣味不忍耐者、
  3. 對諸味道不忍耐者、
  4. 對諸所觸不忍耐者,

比丘們!具備這五法的比丘不能夠進入後住於正定。

  比丘們!具備五法的比丘能夠進入後住於正定,哪五個?比丘們!這裡,比丘是對諸色忍耐者、對諸聲音忍耐者、對諸氣味忍耐者、對諸味道忍耐者、對諸所觸忍耐者,比丘們!具備這五法的比丘能夠進入後住於正定。」

113正定經
113正定經
  • 《解脫道論》卷5〈8 行門品〉:「有四種人不得起定:必墮惡趣、無因作、五逆、邪見」(CBETA 2024.R3, T32, no. 1648, p. 422b18-19)
  •  
  • Vism. 177:「被說為『具業障、或是煩惱障、具異熟障、無信、無意欲、惡慧、不能趨向諸善法正性決定的諸有情』(Vbh.341. etc)的人們,甚至連只有對於一種遍(kasiṇa),都無法修習成就。」其中,
    1. 具業障(kammāvaraṇa)的人,是具五無間業的人。
    2. 具煩惱障(kilesāvaraṇa)的人,是指決定邪見者、被閹割者、具兩性者。
    3. 具異熟障(vipākāvaraṇa)的人,被視為是無因與二因的結生者。
114案達葛衛達經

AN.5.114/ 4. Andhakavindasuttaṃ
   114. Ekaṃ samayaṃ bhagavā magadhesu viharati andhakavinde. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ bhagavā etadavoca–
   “Ye te, ānanda, bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ, te vo, ānanda, bhikkhū pañcasu dhammesu samādapetabbā nivesetabbā patiṭṭhāpetabbā Katamesu pañcasu? ‘Etha tumhe, āvuso, sīlavā hotha, pātimokkhasaṃvarasaṃvutā viharatha ācāragocarasampannā aṇumattesu vajjesu bhayadassāvino, samādāya sikkhatha sikkhāpadesū’ti– iti pātimokkhasaṃvare samādapetabbā nivesetabbā patiṭṭhāpetabbā.
   “‘Etha tumhe, āvuso, indriyesu guttadvārā viharatha ārakkhasatino nipakkasatino, sārakkhitamānasā satārakkhena cetasā samannāgatā’ti– iti indriyasaṃvare samādapetabbā nivesetabbā patiṭṭhāpetabbā.
   “‘Etha tumhe, āvuso, appabhassā hotha, bhasse pariyantakārino’ti– iti bhassapariyante samādapetabbā nivesetabbā patiṭṭhāpetabbā.
   “‘Etha tumhe, āvuso, āraññikā hotha, araññavanapatthāni pantāni senāsanāni paṭisevathā’ti– iti kāyavūpakāse samādapetabbā nivesetabbā patiṭṭhāpetabbā.
   “‘Etha tumhe, āvuso, sammādiṭṭhikā hotha sammādassanena samannāgatā’ti– iti sammādassane samādapetabbā nivesetabbā patiṭṭhāpetabbā. Ye te, ānanda, bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ, te vo, ānanda, bhikkhū imesu pañcasu dhammesu samādapetabbā nivesetabbā patiṭṭhāpetabbā”ti Catutthaṃ.

114案達葛衛達經

增支部5集114經/案達葛衛達經

  有一次,世尊住在摩揭陀國的案達葛衛達。

  那時,尊者阿難去見世尊。抵達後,向世尊問訊後,在一旁坐下。世尊對在一旁坐下的尊者阿難說這個:

  「阿難!凡那些出家不久、最近來到這法、律中者的新比丘,阿難!那些比丘應該在五法上被你們勸導、應該被使進入、應該被使住立,在哪五個上?

  1. 『來!學友們!請你們成為持戒者,請你們住於被波羅提木叉的自制自制,具足正行行境,在諸微罪中看見可怕的,在諸學處上受持後學習。』像這樣,應該在波羅提木叉的自制上被你們勸導、應該被使進入、應該被使住立。
  2. 『來!學友們!請你們住於在諸根上守護門者、守護念者、聰明念者、意有保護者、具備念守護心者。』像這樣,應該在諸根上守護門上被你們勸導、應該被使進入、應該被使住立。
  3. 『來!學友們!請你們成為少言說者,在言說上作節制者。』像這樣,應該在言說節制上被你們勸導、應該被使進入、應該被使住立。
  4. 『來!學友們!請你們成為住林野者,請你門受用林野、荒林、邊地臥坐處。』像這樣,應該在身遠離上被你們勸導、應該被使進入、應該被使住立。
  5. 『來!學友們!請你們成為正見者、具備正確看見者。』像這樣,應該在正確看見上被你們勸導、應該被使進入、應該被使住立。阿難!凡那些出家不久、最近來到這法、律中者的新比丘,阿難!那些比丘應該在這五法上被你們勸導、應該被使進入、應該被使住立。」
114案達葛衛達經
114案達葛衛達經

安陀迦吠陀(Andhakavinda)

位於摩揭陀國的一個村莊,距離王舍城約三瞿摩(約合九公里)。在此地與王舍城之間有一條名為薩毗尼河(Sappinī)的河流,發源於耆闍崛山(Gijjhakūta)(《律藏》卷一,第109頁;《律藏文本》卷一,第254頁,註腳2)。

有一次,佛陀帶領1250名比丘從波羅奈斯(Benares)來到安陀迦吠陀,許多信眾隨行,攜帶滿載食物的車輛,以便依次供養僧團。供養的人數如此之多,以至於一位名為安陀迦吠陀婆羅門(Andhakavinda Brāhmana)的人等了整整兩個月也未輪到自己。兩個月後,該婆羅門發現自己的家務因久候而荒廢,且無法預見何時才能輪到他供養,便親自前往儲藏室查看缺少什麼食材。見儲藏室裡缺乏米、牛奶和蜜塊,他隨即請求阿難尊者代為轉告佛陀,並獲得佛陀的允許後,準備了以牛奶和蜜塊為主的飯食供佛及僧團享用。飯後,佛陀讚嘆乳飯的十種功德(《律藏》卷一,第220頁及以下)。正是佛陀對乳飯的讚頌,使毗舍佉(Visākhā)請求佛陀允許她終生供養僧團乳飯(同書,第293頁)。參見《優陀那註》卷一,第112頁。

同次佛陀造訪期間,該地的一位新皈依的長者為僧團準備了各種肉類菜餚,但因僧人此前已食用了一頓豐盛的乳飯,無法大量進食他的菜餚,他因而對僧團表現出不滿。然而,後來他感到懊悔,佛陀則安慰他,告知他將來可升天享福(《律藏》卷一,第222頁及以下)。此事促使佛陀制定規則,即僧人若已接受某處的邀請用餐,當日不得在其他地方接受乳飯供養。

在從安陀迦吠陀返回王舍城的途中,佛陀遇到了毘羅他迦旃延(Belattha Kaccāna)(《律藏》卷一,第224頁及以下)。

某次佛陀在安陀迦吠陀停留時,梵天沙訶般提(Brahmā Sahampati)降臨,以其光輝照亮整個夜晚,隨後拜見佛陀,並為僧團唱誦勸誡的偈頌,鼓勵他們精進修行(《相應部》卷一,第154頁)。在此地,佛陀還向阿難尊者提到應教誡和勉勵新加入僧團的成員關於五件事:善行、感官的節制、不多言、愛好獨處以及培養正見(《增支部》卷三,第138-139頁;參見《舍利弗註》卷四,第789頁)。

某次佛陀在安陀迦吠陀患了風病,阿難尊者奉命去為他尋找適合的粥治療。一位村醫的妻子懷著極大的虔誠為佛陀準備了粥,因此在死後生於三十三天,所居住的宮殿被稱為「酸粥施主宮殿」(《小經註》卷一,第185-186頁)。另一位在安陀迦吠陀的在家信徒為佛陀建造了一座香室(Gandhakuti),並親自照顧佛陀,因而也得以生於三十三天,居住在一座金色宮殿中(同書,第302-303頁)。

小長者(Cūlasetthi)的女兒阿奴拉(Anulā)婚後住在安陀迦吠陀,她曾在此地為亡父布施供養(《義註》卷一,第105-109頁)。

115慳吝者經

AN.5.115/ 5. Maccharinīsuttaṃ
   115. “Pañcahi, bhikkhave, dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ niraye. Katamehi pañcahi? Āvāsamaccharinī hoti, kulamaccharinī hoti, lābhamaccharinī hoti, vaṇṇamaccharinī hoti, dhammamaccharinī hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ niraye.
   “Pañcahi, bhikkhave, dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ sagge. Katamehi pañcahi? Na āvāsamaccharinī hoti, na kulamaccharinī hoti, na lābhamaccharinī hoti, na vaṇṇamaccharinī hoti, na dhammamaccharinī hoti Imehi kho, bhikkhave, pañcahi dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ sagge”ti. Pañcamaṃ.

115慳吝者經

增支部5集115經/慳吝者經(莊春江譯)
  「比丘們!具備五法的比丘尼這樣如被運送、被置於地獄,哪五個?

  1. 是對住處的慳吝者、
  2. 是對家的慳吝者、
  3. 是對利得的慳吝者、
  4. 是對稱讚的慳吝者、
  5. 是對法的慳吝者,

比丘們!具備這五法的比丘尼這樣如被運送、被置於地獄。
  比丘們!具備五法的比丘尼這樣如被運送、被置於天界,哪五個?是對住處的不慳吝者、是對家的不慳吝者、是對利得的不慳吝者、是對稱讚的不慳吝者、是對法的不慳吝者,比丘們!具備這五法的比丘尼這樣如被運送、被置於天界。」

115慳吝者經
115慳吝者經

maccharin:a. [macchara-in, BSk. matsarin] 慳悋の, 物惜しみする.

macchara:a. n. [cf. Sk. matsara] 慳惜する, 慳悋, 物惜み. -bhāva慳性.。

 

116稱讚經

AN.5.116/ 6. Vaṇṇanāsuttaṃ
   116. “Pañcahi bhikkhave, dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ niraye. Katamehi pañcahi? Ananuvicca apariyogāhetvā avaṇṇārahassa vaṇṇaṃ bhāsati, ananuvicca apariyogāhetvā vaṇṇārahassa avaṇṇaṃ bhāsati, ananuvicca apariyogāhetvā appasādanīye ṭhāne pasādaṃ upadaṃseti, ananuvicca apariyogāhetvā pasādanīye ṭhāne appasādaṃ upadaṃseti, saddhādeyyaṃ vinipāteti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ niraye.
   “Pañcahi, bhikkhave, dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ sagge. Katamehi pañcahi? Anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṃ bhāsati, anuvicca pariyogāhetvā vaṇṇārahassa vaṇṇaṃ bhāsati, anuvicca pariyogāhetvā appasādanīye ṭhāne appasādaṃ upadaṃseti, anuvicca pariyogāhetvā pasādanīye ṭhāne pasādaṃ upadaṃseti, saddhādeyyaṃ na vinipāteti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ sagge”ti. Chaṭṭhaṃ.

116稱讚經

增支部5集116經/稱讚經

  「比丘們!具備五法的比丘尼這樣如被運送、被置於地獄,哪五個?

  1. 不隨知、不深解後稱讚不值得稱讚者;
  2. 不隨知、不深解後不稱讚值得稱讚者;
  3. 不隨知、不深解後在不應該被淨信處顯示淨信;
  4. 不隨知、不深解後在應該被淨信處顯示不淨信;
  5. 使信施物破滅,

比丘們!具備這五法的比丘尼這樣如被運送、被置於地獄。

  比丘們!具備五法的比丘尼這樣如被運送、被置於天界,哪五個?隨知、深解後不稱讚不值得稱讚者;隨知、深解後稱讚值得稱讚者;隨知、深解後在不應該被淨信處顯示不淨信;隨知、深解後在應該被淨信處顯示淨信;不使信施物破滅,比丘們!具備這五法的比丘尼這樣如被運送、被置於天界。」

116稱讚經
116稱讚經

vaṇṇanā:f. [<vaṇṇeti] 称讃; 註釈, 註書=atthavaṇṇanā.。

117嫉妒者經

AN.5.117/ 7. Issukinīsuttaṃ
   117. “Pañcahi, bhikkhave, dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ niraye. Katamehi pañcahi? Ananuvicca apariyogāhetvā avaṇṇārahassa vaṇṇaṃ bhāsati, ananuvicca apariyogāhetvā vaṇṇārahassa avaṇṇaṃ bhāsati, issukinī ca hoti, maccharinī ca, saddhādeyyaṃ vinipāteti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ niraye.
   “Pañcahi, bhikkhave, dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ sagge. Katamehi pañcahi? Anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṃ bhāsati, anuvicca pariyogāhetvā vaṇṇārahassa vaṇṇaṃ bhāsati anissukinī ca hoti, amaccharinī ca, saddhādeyyaṃ na vinipāteti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ sagge”ti. Sattamaṃ.

117嫉妒者經

增支部5集117經/嫉妒者經

  「比丘們!具備五法的比丘尼這樣如被運送、被置於地獄,哪五個?

  1. 不隨知、不深解後稱讚不值得稱讚者;
  2. 不隨知、不深解後不稱讚值得稱讚者;
  3. 是嫉妒者;
  4. 是慳吝者;
  5. 使信施物破滅,

比丘們!具備這五法的比丘尼這樣如被運送、被置於地獄。

  比丘們!具備五法的比丘尼這樣如被運送、被置於天界,哪五個?隨知、深解後不稱讚不值得稱讚者;隨知、深解後稱讚值得稱讚者;是非嫉妒者;是非慳吝者;不使信施物破滅,比丘們!具備這五法的比丘尼這樣如被運送、被置於天界。」

117嫉妒者經
117嫉妒者經

issukin:a. [<issā, Sk. irṣyu-ka-in] 嫉(妬)的, 有嫉妬的.

118邪見者經

AN.5.118/ 8. Micchādiṭṭhikasuttaṃ
   118. “Pañcahi, bhikkhave, dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ niraye. Katamehi pañcahi? Ananuvicca apariyogāhetvā avaṇṇārahassa vaṇṇaṃ bhāsati, ananuvicca apariyogāhetvā vaṇṇārahassa avaṇṇaṃ bhāsati, micchādiṭṭhikā ca hoti, micchāsaṅkappā ca, saddhādeyyaṃ vinipāteti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ niraye.
   “Pañcahi bhikkhave, dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ sagge Katamehi pañcahi? Anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṃ bhāsati, anuvicca pariyogāhetvā vaṇṇārahassa vaṇṇaṃ bhāsati, sammādiṭṭhikā ca, hoti, sammāsaṅkappā ca, saddhādeyyaṃ na vinipāteti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ sagge”ti. Aṭṭhamaṃ.

118邪見者經

增支部5集118經/邪見者經

  「比丘們!具備五法的比丘尼這樣如被運送、被置於地獄,哪五個?

  1. 不隨知、不深解後稱讚不值得稱讚者;
  2. 不隨知、不深解後不稱讚值得稱讚者;
  3. 是邪見者;
  4. 是邪志者;
  5. 使信施物破滅,

比丘們!具備這五法的比丘尼這樣如被運送、被置於地獄。

  比丘們!具備五法的比丘尼這樣如被運送、被置於天界,哪五個?隨知、深解後不稱讚不值得稱讚者;隨知、深解後稱讚值得稱讚者;是正見者;是正志者;不使信施物破滅,比丘們!具備這五法的比丘尼這樣如被運送、被置於天界。」

118邪見者經
118邪見者經
  1. Micchādiṭṭhi,【阴】邪见,异端。SA.45.1~2./III,116.:Micchādiṭṭhīti ayāthāvadiṭṭhi aniyyānikadiṭṭhi.(邪见:错误的见解和无利可图的见解)。
  2. micchādiṭṭhi:Heretical 
  3. micchādiṭṭhi:Wrong views, false doctrine, scepticism, heresy, unbelief 


119邪語者經

AN.5.119/ 9. Micchāvācāsuttaṃ
   119. “Pañcahi, bhikkhave, dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ niraye. Katamehi pañcahi? Ananuvicca apariyogāhetvā avaṇṇārahassa vaṇṇaṃ bhāsati, ananuvicca apariyogāhetvā vaṇṇārahassa avaṇṇaṃ bhāsati, micchāvācā ca hoti, micchākammantā ca, saddhādeyyaṃ vinipāteti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ niraye.
   “Pañcahi, bhikkhave, dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ sagge. Katamehi pañcahi? Anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṃ bhāsati, anuvicca pariyogāhetvā vaṇṇārahassa vaṇṇaṃ bhāsati, sammāvācā ca hoti, sammākammantā ca, saddhādeyyaṃ na vinipāteti. Imehi kho bhikkhave, pañcahi dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ sagge”ti. Navamaṃ.

119邪語者經

增支部5集119經/邪語者經

  「比丘們!具備五法的比丘尼這樣如被運送、被置於地獄,哪五個?

  1. 不隨知、不深解後稱讚不值得稱讚者;
  2. 不隨知、不深解後不稱讚值得稱讚者;
  3. 是邪語者;
  4. 是邪業者;
  5. 使信施物破滅,

比丘們!具備這五法的比丘尼這樣如被運送、被置於地獄。

  比丘們!具備五法的比丘尼這樣如被運送、被置於天界,哪五個?隨知、深解後不稱讚不值得稱讚者;隨知、深解後稱讚值得稱讚者;是正語者;是正業者;不使信施物破滅,比丘們!具備這五法的比丘尼這樣如被運送、被置於天界。」

119邪語者經
119邪語者經
  1. micchāvācā: [f.] wrong speech.。
  2. micchā:adv. [Sk. mithyā] 邪に, 邪悪に -ājīva 邪命. -kammanta 邪業. -cāra 邪行. -cārin 邪行者. -ñāṇa 邪智. -ñāṇin 邪智者. -dassana 邪見. -diṭṭhi 邪見. -diṭṭhika 邪見者, 異教徒. -dhamma 邪法. -paṭipatti 邪行. -paṭipadā 邪道. -paṭipanna 邪行者. -paṇihita 邪に向けられた, 邪願の. -patha 邪路. -māna 邪慢. -vācā 邪語者. -vacā 邪語. -vāda 邪説, 邪見. -vāyāma 邪精進 -vimutti 邪解脱. -saṅkappa 邪思惟. -sati 邪念. -samādhi 邪定.。
120邪精進者經

AN.5.120/ 10. Micchāvāyāmasuttaṃ
   120. “Pañcahi bhikkhave, dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ niraye. Katamehi pañcahi? Ananuvicca apariyogāhetvā avaṇṇārahassa vaṇṇaṃ bhāsati, ananuvicca apariyogāhetvā vaṇṇārahassa avaṇṇaṃ bhāsati, micchāvāyāmā ca hoti, micchāsatinī ca, saddhādeyyaṃ vinipāteti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ niraye.
   “Pañcahi, bhikkhave, dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ sagge. Katamehi pañcahi? Anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṃ bhāsati, anuvicca pariyogāhetvā vaṇṇārahassa vaṇṇaṃ bhāsati, sammāvāyāmā ca hoti, sammāsatinī ca, saddhādeyyaṃ na vinipāteti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ sagge”ti. Dasamaṃ.
  Andhakavindavaggo dutiyo.
   Tassuddānaṃ–
   Kulūpako pacchāsamaṇo, samādhi-andhakavindaṃ;
   Maccharī vaṇṇanā issā, diṭṭhivācāya vāyamāti.

120邪精進者經

增支部5集120經/邪精進者經

  「比丘們!具備五法的比丘尼這樣如被運送、被置於地獄,哪五個?

  1. 不隨知、不深解後稱讚不值得稱讚者;
  2. 不隨知、不深解後不稱讚值得稱讚者;
  3. 是邪精進者;
  4. 是邪念者;
  5. 使信施物破滅,

比丘們!具備這五法的比丘尼這樣如被運送、被置於地獄。

  比丘們!具備五法的比丘尼這樣如被運送、被置於天界,哪五個?隨知、深解後不稱讚不值得稱讚者;隨知、深解後稱讚值得稱讚者;是正精進者;是正念者;不使信施物破滅,比丘們!具備這五法的比丘尼這樣如被運送、被置於天界。」

  案達葛衛達品第二,其攝頌:

  「常去家者、隨從沙門,定、案達葛衛達,

   慳吝者、稱讚、嫉妒者,見、語、精進。」

120邪精進者經
120邪精進者經
(13) 3. Gilānavaggo
(13) 3. Gilānavaggo
(13) 3. Gilānavaggo
(13) 3. Gilānavaggo
121病人經

(13) 3. Gilānavaggo
AN.5.121/ 1. Gilānasuttaṃ

   121. Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena gilānasālā tenupasaṅkami. Addasā kho bhagavā aññataraṃ bhikkhuṃ dubbalaṃ gilānakaṃ; disvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi–
   “Yaṃ kiñci, bhikkhave, bhikkhuṃ dubbalaṃ gilānakaṃ pañca dhammā na vijahanti, tassetaṃ pāṭikaṅkhaṃ– ‘nacirasseva āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissatī’”ti.
   “Katame pañca? Idha, bhikkhave, bhikkhu asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratasaññī, sabbasaṅkhāresu aniccānupassī, maraṇasaññā kho panassa ajjhattaṃ sūpaṭṭhitā hoti. Yaṃ kiñci, bhikkhave, bhikkhuṃ dubbalaṃ gilānakaṃ ime pañca dhammā na vijahanti, tassetaṃ pāṭikaṅkhaṃ – ‘nacirasseva āsavānaṃ khayā …pe… sacchikatvā upasampajja viharissatī’”ti. Paṭhamaṃ.

121病人經

(13) 3.病人品

增支部5集121經/病人經(莊春江譯)

  有一次,世尊住在毘舍離大林重閣講堂。

  那時,世尊傍晚時,從獨坐出來,去病房。世尊看見某位虛弱的生病比丘。看見後,在設置的座位坐下。坐下後,世尊召喚比丘們:

  「比丘們!凡對任何弱的生病比丘,五法不捨棄,他的這個能被預期:『不久就以諸漏的滅盡,以證智自作證後,在當生中將進入後住於無漏心解脫、慧解脫。』

  哪五個?

  1. 比丘們!這裡,比丘住於在身上隨看不淨的、
  2. 在食物上厭逆想、
  3. 在世間一切上不極喜樂想、
  4. 在一切行上隨看無常的,
  5. 又,死想在他的自身內被善建立,

比丘們!凡對任何弱的生病比丘,這五法不捨棄,他的這個能被預期:『不久就以諸漏的滅盡,以證智自作證後,在當生中將進入後住於無漏心解脫、慧解脫。』」

121病人經
121病人經

gilāna:a. [Sk. glāna] 生病的, 病人. -upaṭṭhāka m., -upaṭṭhākī f. 病人看護者. -upaṭṭhāna 看病. -paccaya-bhesajja-parikkhāra 病者的資具藥品, 病藥資具, 醫藥(病人的醫藥必需品).。


  1. 五想:這又有三種類,即:

(1) 不淨想、死想、過患想、食厭想、一切世間不可樂想。

(2) 無常想、無我想、死想、食厭想、一切世間不可樂想。

(3) 不淨想、食厭想、一切世間不可樂想、無常想、死想。

從第(3)類的「不淨想、食厭想、一切世間不可樂想、無常想、死想」,開展成以下類別。

  1. 七想:(3) 無常苦想、苦無我想。
  2. 九想:(3)   無常苦想、苦無我想   斷想、離貪想。
  3. 十想:(3)   無常苦想、苦無我想   斷想、離貪想   滅盡想。[1]

[1] 竹內良英,〈原始・部派仏教の食物観—食厭想について—〉,頁166-167。

122念的善現起者經

AN.5.122/ 2. Satisūpaṭṭhitasuttaṃ
   122. “Yo hi koci, bhikkhave, bhikkhu vā bhikkhunī vā pañca dhamme bhāveti pañca dhamme bahulīkaroti, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ– diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā.
   “Katame pañca? Idha, bhikkhave, bhikkhuno ajjhattaññeva sati sūpaṭṭhitā hoti dhammānaṃ udayatthagāminiyā paññāya, asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratasaññī, sabbasaṅkhāresu aniccānupassī. Yo hi koci, bhikkhave, bhikkhu vā bhikkhunī vā ime pañca dhamme bhāveti ime pañca dhamme bahulīkaroti, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ– diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā”ti. Dutiyaṃ.

122念的善現起者經

增支部5集122經/念的善現起者經

  「比丘們!凡任何比丘或比丘尼修習五法、多作五法,他的二果其中之一果能被預期:當生完全智[注],或在存在有餘依[注]時,為阿那含位。哪五個?

  1. 比丘們!這裡,比丘的就自身內對諸法導向生滅慧的念被善現起、
  2. 住於在身上隨看不淨的、
  3. 在食物上厭逆想、
  4. 在世間一切上不極喜樂想、
  5. 在一切行上隨看無常的,

比丘們!凡任何比丘或比丘尼修習這五法、多作這五法,他的二果其中之一果能被預期:當生完全智,或在存在有餘依時,為阿那含位。」

122念的善現起者經
122念的善現起者經
123看護者經第一

AN.5.123/ 3. Paṭhama-upaṭṭhākasuttaṃ
   123. “Pañcahi, bhikkhave, dhammehi samannāgato gilāno dūpaṭṭhāko hoti. Katamehi pañcahi? Asappāyakārī hoti, sappāye mattaṃ na jānāti, bhesajjaṃ nappaṭisevitā hoti, atthakāmassa gilānupaṭṭhākassa na yathābhūtaṃ ābādhaṃ āvikattā hoti abhikkamantaṃ vā abhikkamatīti paṭikkamantaṃ vā paṭikkamatīti ṭhitaṃ vā ṭhitoti, uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ anadhivāsakajātiko hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato gilāno dūpaṭṭhāko hoti.
   “Pañcahi, bhikkhave, dhammehi samannāgato gilāno sūpaṭṭhāko hoti. Katamehi pañcahi? Sappāyakārī hoti, sappāye mattaṃ jānāti, bhesajjaṃ paṭisevitā hoti, atthakāmassa gilānupaṭṭhākassa yathābhūtaṃ ābādhaṃ āvikattā hoti abhikkamantaṃ vā abhikkamatīti paṭikkamantaṃ vā paṭikkamatīti ṭhitaṃ vā ṭhitoti, uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsakajātiko hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato gilāno sūpaṭṭhāko hotī”ti. Tatiyaṃ.

123看護者經第一

增支部5集123經/看護者經第一

  「比丘們!具備五法的病人是難看護者,哪五個?

  1. 是作不適當的者、
  2. 在適當的上不知道量、
  3. 是不接受藥者、
  4. 是對想要有益的病人看護者不如實表明病[情]者:當進步時[說]:『進步』,或當退步時:『退步』,或當停滯時:『停滯』、
  5. 是已生起苦的、激烈的、猛烈的、強烈的、不愉快的、不合意的、奪命的身體的諸感受不忍住之類者。

比丘們!具備這五法的病人是難看護者。

  比丘們!具備五法的病人是易看護者,哪五個?是作適當的者、在適當的上知道量、是接受藥者、是對想要有益的病人看護者如實表明病者:當進步時:『進步』,或當退步時:『退步』,或當停滯時:『停滯』、是已生起苦的、激烈的、猛烈的、強烈的、不愉快的、不合意的、奪命的身體的諸感受忍住之類者。比丘們!具備這五法的病人是易看護者。」

123看護者經第一
123看護者經第一

upaṭṭhāka:m. [upaṭṭhā-ka, BSk. upasthāka] 奉獻者, 伺候者, 隨侍, 看護者. -kula 外護的家, 信施家.。


附錄:

摩訶僧祇律(明雜誦跋渠法之六)(莊春江標點)

  病人成就五法難看,何等五?

  1. 不能服隨病藥隨病食、
  2. 不從看病人語、
  3. 病增損不知、
  4. 苦痛不能忍苦、
  5. 懈怠無慧,

是名五法病人難看。

  病人成就五法易看,何等五?能服隨病藥隨病食、隨看病人語、人問知病增損、能忍苦痛、精進有慧,是名五法病人易看。

124看護者經第二

AN.5.124/ 4. Dutiya-upaṭṭhākasuttaṃ
   124. “Pañcahi, bhikkhave, dhammehi samannāgato gilānupaṭṭhāko nālaṃ gilānaṃ upaṭṭhātuṃ. Katamehi pañcahi? Nappaṭibalo hoti bhesajjaṃ saṃvidhātuṃ; sappāyāsappāyaṃ na jānāti, asappāyaṃ upanāmeti, sappāyaṃ apanāmeti; āmisantaro gilānaṃ upaṭṭhāti, no mettacitto jegucchī hoti uccāraṃ vā passāvaṃ vā vantaṃ vā kheḷaṃ vā nīharituṃ; nappaṭibalo hoti gilānaṃ kālena kālaṃ dhammiyā kathāya sandassetuṃ samādapetuṃ samuttejetuṃ sampahaṃsetuṃ. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato gilānupaṭṭhāko nālaṃ gilānaṃ upaṭṭhātuṃ.
   “Pañcahi, bhikkhave, dhammehi samannāgato gilānupaṭṭhāko alaṃ gilānaṃ upaṭṭhātuṃ. Katamehi pañcahi? Paṭibalo hoti bhesajjaṃ saṃvidhātuṃ; sappāyāsappāyaṃ jānāti, asappāyaṃ apanāmeti, sappāyaṃ upanāmeti; mettacitto gilānaṃ upaṭṭhāti, no āmisantaro; ajegucchī hoti uccāraṃ vā passāvaṃ vā vantaṃ vā kheḷaṃ vā nīharituṃ; paṭibalo hoti gilānaṃ kālena kālaṃ dhammiyā kathāya sandassetuṃ samādapetuṃ samuttejetuṃ sampahaṃsetuṃ. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato gilānupaṭṭhāko alaṃ gilānaṃ upaṭṭhātun”ti. Catutthaṃ.

124看護者經第二

增支部5集124經/看護者經第二[AA.32.9]

  「比丘們!具備五法的病人看護者不足以看護病人,哪五個?

  1. 是沒能力準備藥物者;
  2. 不知道適當不適當的:帶來不適當的,帶走適當的;
  3. 出於財物地看護病人,非慈心地;
  4. 是清除糞,或尿,或嘔吐物,或口水的嫌惡者;
  5. 是沒能力經常對病人以法說開示、勸導、鼓勵、使歡喜者。

比丘們!具備這五法的病人看護不足以看護病人。

  比丘們!具備五法的病人看護者足以看護病人,哪五個?是有能力準備藥物者;知道適當不適當的:帶走不適當的,帶來適當的;慈心地看護病人,非出於財物地;是清除糞,或尿,或嘔吐物,或口水的不嫌惡者;是有能力經常對病人以法說開示、勸導、鼓勵、使歡喜者。比丘們!具備這五法的病人看護足以看護病人。」

124看護者經第二
124看護者經第二

增壹阿含32品9經[佛光本284經/5法](善聚品)(莊春江標點)

  聞如是:

  一時,佛在舍衛國祇樹給孤獨園。

  爾時,世尊告諸比丘:

  「若瞻病人成就五法,不得時差,恒在床褥,云何為五?

於是,瞻病之人不別良藥、懈怠無勇猛心,常喜瞋恚、亦好睡眠、但貪食故瞻視病人,不以法供養故,亦不與病人語談往返。是謂,比丘!若瞻病之人成就此五法者,不得時差。

  若復,比丘!瞻病之人成就五法,便得時差,不著床褥,云何為五?於是,瞻病之人分別良醫、亦不懈怠:先起後臥,恒喜言談、少於睡眠以法供養、不貪飲食、堪任與病人說法。是謂,比丘!瞻病之人成就此五法者,便得時差。

  是故,比丘!若瞻病人時,當捨前五法,就後{王}[五?]法。如是,諸比丘!當作是學。」

  爾時,諸比丘聞佛所說,歡喜奉行。


摩訶僧祇律(明雜誦跋渠法之六)(莊春江標點)

  五法成就不能看病,何等五?多污不能出大小行器唾盂等、不能為病人索隨病藥隨病食、不能時時為病人隨順說法、有希望心惜自業,是名五法不能看病。

  五法成就能看病人,少污能出大小行器唾盂等、能為病人索隨病藥隨病食、能時時為病人隨順說法、無希望心不惜自業,是名五法能看病人。

125損壽經第一

AN.5.125/ 5. Paṭhama-anāyussāsuttaṃ
   125. “Pañcime bhikkhave, dhammā anāyussā. Katame pañca? Asappāyakārī hoti, sappāye mattaṃ na jānāti, apariṇatabhojī ca hoti, akālacārī ca hoti, abrahmacārī ca. Ime kho, bhikkhave, pañca dhammā anāyussā.
   “Pañcime, bhikkhave, dhammā āyussā. Katame pañca? Sappāyakārī hoti, sappāye mattaṃ jānāti, pariṇatabhojī ca hoti, kālacārī ca hoti, brahmacārī ca. Ime kho, bhikkhave, pañca dhammā āyussā”ti. Pañcamaṃ.

125損壽經第一

增支部5集125經/損壽經第一

  「比丘們!有這五種損壽的法,哪五種?

  1. 是作不適當的者、
  2. 在適當的上不知道量、
  3. 是食不消化的者、
  4. 是不適當時間的行[托鉢]者、
  5. 非梵行者,

比丘們!這是五種損壽的法。

  比丘們!有這五種長壽的法,哪五種?是作適當的者、在適當的上知道量、是食消化的者、是適當時間的行者、梵行者,比丘們!這是五種長壽的法。」

125損壽經第一
125損壽經第一

anāyussa:a. [an-āyussa] 損壽的.。

126損壽經第二

AN.5.126/ 6. Dutiya-anāyussāsuttaṃ

   126. “Pañcime, bhikkhave, dhammā anāyussā. Katame pañca? Asappāyakārī hoti, sappāye mattaṃ na jānāti, apariṇatabhojī ca hoti, dussīlo ca, pāpamitto ca. Ime kho, bhikkhave, pañca dhammā anāyussā.

   “Pañcime, bhikkhave, dhammā āyussā. Katame pañca Sappāyakārī hoti, sappāye mattaṃ jānāti, pariṇatabhojī ca hoti, sīlavā ca, kalyāṇamitto ca. Ime kho, bhikkhave, pañca dhammā āyussā”ti. Chaṭṭhaṃ.

126損壽經第二

增支部5集126經/損壽經第二

  「比丘們!有這五種損壽的法,哪五種?

  1. 是作不適當的者、
  2. 在適當的上不知道量、
  3. 是食不消化的者、
  4. 破戒者、
  5. 有惡友者,

比丘們!這是五種損壽法。

  比丘們!有這五種長壽的法,哪五種?是作適當的者、在適當的上知道量、是食消化的者、持戒者、有善友者,比丘們!這是五種長壽法。」

126損壽經第二
126損壽經第二
127離開經

AN.5.127/ 7. Vapakāsasuttaṃ
   127. “Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu nālaṃ saṅghamhā vapakāsituṃ. Katamehi pañcahi? Idha, bhikkhave, bhikkhu asantuṭṭho hoti itarītarena cīvarena, asantuṭṭho hoti itarītarena piṇḍapātena, asantuṭṭho hoti itarītarena senāsanena, asantuṭṭho hoti itarītarena gilānappaccayabhesajjaparikkhārena, kāmasaṅkappabahulo ca viharati. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu nālaṃ saṅghamhā vapakāsituṃ.
   “Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu alaṃ saṅghamhā vapakāsituṃ. Katamehi pañcahi? Idha bhikkhave, bhikkhu santuṭṭho hoti itarītarena cīvarena, santuṭṭho hoti itarītarena piṇḍapātena, santuṭṭho hoti itarītarena senāsanena, santuṭṭho hoti itarītarena gilānappaccayabhesajjaparikkhārena nekkhammasaṅkappa-bahulo ca viharati. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu alaṃ saṅghamhā vapakāsitun”ti. Sattamaṃ.

127離開經

增支部5集127經/離開經

  「比丘們!具備五法的比丘不足以離開僧團生活,哪五個?比丘們!這裡,

  1. 比丘不被無論怎樣的衣服滿足;
  2. 不被無論怎樣的施食滿足;
  3. 不被無論怎樣的臥坐處滿足;
  4. 不被無論怎樣的病人需要物與醫藥必需品滿足;
  5. 以及住於多欲的意向[注]

比丘們!具備這五法的比丘不足以離開僧團生活。

  比丘們!具備五法的比丘足以離開僧團生活,哪五個?比丘們!這裡,比丘被無論怎樣的衣服滿足;被無論怎樣的施食滿足;被無論怎樣的臥坐處滿足;被無論怎樣的病人需要物與醫藥必需品滿足;以及住於多離欲的意向,比丘們!具備這五法的比丘足以離開僧團生活。」

127離開經
127離開經
  1. vavakassati:[vi-ava-kṛṣ. cf. Sk. vya-vakṛṣyate] 引き出される, 引き離される. pp. vavakaṭṭha; caus. vūpakāseti 引き離す. cf. vapakassati.。
  2. Vavakassati, (vi ava下 ‹krs(拉)的【使】),【形】远离的、引离的。(vapakāsituṁ:read vavakāsituṁ or vavakassituṁ)。【过分】vavakaṭṭha。


128沙門樂經

AN.5.128/ 8. Samaṇasukhasuttaṃ

   128. “Pañcimāni, bhikkhave, samaṇadukkhāni. Katamāni pañca? Idha, bhikkhave, bhikkhu asantuṭṭho hoti itarītarena cīvarena, asantuṭṭho hoti itarītarena piṇḍapātena, asantuṭṭho hoti itarītarena senāsanena, asantuṭṭho hoti itarītarena gilānappaccayabhesajjaparikkhārena, anabhirato ca brahmacariyaṃ carati. Imāni kho, bhikkhave, pañca samaṇadukkhāni.

   “Pañcimāni, bhikkhave, samaṇasukhāni. Katamāni pañca? Idha, bhikkhave, bhikkhu santuṭṭho hoti itarītarena cīvarena, santuṭṭho hoti itarītarena piṇḍapātena, santuṭṭho hoti itarītarena senāsanena, santuṭṭho hoti itarītarena gilānappaccayabhesajjaparikkhārena, abhirato ca brahmacariyaṃ carati. Imāni kho, bhikkhave, pañca samaṇasukhānī”ti. Aṭṭhamaṃ.

128沙門樂經

增支部5集128經/沙門樂經

  「比丘們!有這五種沙門苦,哪五種?比丘們!這裡,

  1. 比丘不被無論怎樣的衣服滿足;
  2. 不被無論怎樣的施食滿足;
  3. 不被無論怎樣的臥坐處滿足;
  4. 不被無論怎樣的病人需要物與醫藥必需品滿足;
  5. 以及不極樂意地行梵行,

比丘們!這是五種沙門苦。

  比丘們!有這五種沙門樂,哪五種?比丘們!這裡,比丘被無論怎樣的衣服滿足;被無論怎樣的施食滿足;被無論怎樣的臥坐處滿足;被無論怎樣的病人需要物與醫藥必需品滿足;以及極樂意地行梵行,比丘們!這是五種沙門樂。」

128沙門樂經
128沙門樂經
129遍攪動經

AN.5.129/ 9. Parikuppasuttaṃ

   129. “Pañcime, bhikkhave, āpāyikā nerayikā parikuppā atekicchā. Katame pañca? Mātā jīvitā voropitā hoti, pitā jīvitā voropito hoti, arahaṃ jīvitā voropito hoti, tathāgatassa duṭṭhena cittena lohitaṃ uppāditaṃ hoti, saṅgho bhinno hoti. Ime kho, bhikkhave, pañca āpāyikā nerayikā parikuppā atekicchā”ti. Navamaṃ.

129遍攪動經

增支部5集129經/遍攪動經

  「比丘們!有這五種墮苦界者、墮地獄者、遍攪動者、不可救濟者,哪五種?

  1. 是奪取母親生命者,
  2. 是奪取父親生命者,
  3. 是奪取阿羅漢生命者,
  4. 是以惡心使如來流血者,
  5. 是分裂僧團者,

比丘們!這是五種苦界者、墮地獄者、遍攪動者、不可救濟者。」

129遍攪動經
129遍攪動經

《巴汉词典》明法比丘增订 

Parikuppati, (pari kup ya) 感到兴奋,很激动(is excited or much agitated)。【过】parikuppi。【过分】parikupita。 

kuppa:a. n. [kuppati 的 grd.] 搖動的, 不安的, (發)怒. -vimokkha 動解脱.。


130損失經

AN.5.130/ 10. Byasanasuttaṃ
   130. “Pañcimāni bhikkhave, byasanāni. Katamāni pañca? Ñātibyasanaṃ, bhogabyasanaṃ, rogabyasanaṃ, sīlabyasanaṃ, diṭṭhibyasanaṃ. Na, bhikkhave, sattā ñātibyasanahetu vā bhogabyasanahetu vā rogabyasanahetu vā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti. Sīlabyasanahetu vā, bhikkhave, sattā diṭṭhibyasanahetu vā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti. Imāni kho, bhikkhave, pañca byasanāni.
   “Pañcimā, bhikkhave, sampadā. Katamā pañca? Ñātisampadā, bhogasampadā, ārogyasampadā, sīlasampadā, diṭṭhisampadā. Na, bhikkhave, sattā ñātisampadāhetu vā bhogasampadāhetu vā ārogyasampadāhetu vā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Sīlasampadāhetu vā, bhikkhave, sattā diṭṭhisampadāhetu vā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Imā kho, bhikkhave, pañca sampadā”ti. Dasamaṃ.
  Gilānavaggo tatiyo.
   Tassuddānaṃ
   Gilāno satisūpaṭṭhi, dve upaṭṭhākā duvāyusā;
   Vapakāsasamaṇasukhā, parikuppaṃ byasanena cāti.

130損失經

增支部5集130經/損失經

  「比丘們!有這五種損失,哪五種?

  1. 親族的損失、
  2. 財富的損失、
  3. 疾病的損失、
  4. 戒的損失、
  5. 見的損失。

比丘們!眾生非親族的損失之因,或財富的損失之因,或疾病的損失之因,以身體的崩解,死後往生苦界、惡趣、下界、地獄,比丘們!眾生戒的損失之因,或見的損失之因,以身體的崩解,死後往生苦界、惡趣、下界、地獄。比丘們!這是五種損失。

  比丘們!有這五種具足,哪五種?親屬的具足、財富的具足、無病的具足、戒的具足、見的具足。比丘們!眾生非親屬的具足之因,或財富的具足之因,或無病的具足之因,以身體的崩解,死後往生善趣、天界,比丘們!眾生戒的具足之因,或見的具足之因,以身體的崩解,死後往生善趣、天界。比丘們!這是五種具足。」

  病人品第三,其攝頌:

  「病人、念的善現起者,二則看護者、二則損壽,

   離開、沙門樂,遍攪動者與損失。」

130損失經
130損失經

Byasana, ﹐Vyasana﹐【中】不幸,毁灭,破坏。

(14) 4. Rājavaggo
(14) 4. Rājavaggo
(14) 4. Rājavaggo
(14) 4. Rājavaggo
131隨轉輪經第一

(14) 4. Rājavaggo
AN.5.131/ 1. Paṭhamacakkānuvattanasuttaṃ
   131. “Pañcahi bhikkhave, aṅgehi samannāgato rājā cakkavattī dhammeneva cakkaṃ vatteti; taṃ hoti cakkaṃ appaṭivattiyaṃ kenaci manussabhūtena paccatthikena pāṇinā.
   “Katamehi pañcahi? Idha, bhikkhave, rājā cakkavattī atthaññū ca hoti, dhammaññū ca, mattaññū ca, kālaññū ca, parisaññū ca. Imehi kho, bhikkhave, pañcahi aṅgehi samannāgato rājā cakkavattī dhammeneva cakkaṃ pavatteti; taṃ hoti cakkaṃ appaṭivattiyaṃ kenaci manussabhūtena paccatthikena pāṇinā.
   “Evamevaṃ kho, bhikkhave, pañcahi dhammehi samannāgato tathāgato arahaṃ sammāsambuddho dhammeneva anuttaraṃ dhammacakkaṃ pavatteti; taṃ hoti cakkaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ.
   “Katamehi pañcahi? Idha, bhikkhave, tathāgato arahaṃ sammāsambuddho atthaññū, dhammaññū, mattaññū, kālaññū, parisaññū. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato tathāgato arahaṃ sammāsambuddho dhammeneva anuttaraṃ dhammacakkaṃ pavatteti; taṃ hoti dhammacakkaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin”ti. Paṭhamaṃ.

131隨轉輪經第一

(14) 4.王品

增支部5集131經/隨轉輪經第一

  「比丘們!具備五支的轉輪王就以法使輪轉起,那個輪不被任何生為人的怨敵有生命者反轉,哪五個?比丘們!這裡,轉輪王是知義理者、知法者、知適量者、知適時者、知群眾者,比丘們!具備這五支,轉輪王就以法使輪轉起,那個輪不被任何生為人的怨敵有生命者反轉。

  同樣的,比丘們!具備五法的如來、阿羅漢、遍正覺者就以法使無上法輪轉起,那個法輪不被沙門,或被婆羅門,或被天,或被魔,或被梵,或被世間中任何者反轉,哪五個?比丘們!這裡,如來、阿羅漢、遍正覺者是知義理者、知法者、知適量者、知適時者、知群眾者,比丘們!具備這五法,如來、阿羅漢、遍正覺者就以法使無上法輪轉起,那個法輪不被沙門,或被婆羅門,或被天,或被魔,或被梵,或被世間中任何者反轉。」

131隨轉輪經第一
131隨轉輪經第一
132隨轉輪經第二

AN.5.132/ 2. Dutiyacakkānuvattanasuttaṃ

   132. “Pañcahi, bhikkhave, aṅgehi samannāgato rañño cakkavattissa jeṭṭho putto pitarā pavattitaṃ cakkaṃ dhammeneva anuppavatteti; taṃ hoti cakkaṃ appaṭivattiyaṃ kenaci manussabhūtena paccatthikena pāṇinā.

   “Katamehi pañcahi? Idha, bhikkhave, rañño cakkavattissa jeṭṭho putto atthaññū ca hoti, dhammaññū ca, mattaññū ca, kālaññū ca, parisaññū ca. Imehi kho, bhikkhave, pañcahi aṅgehi samannāgato rañño cakkavattissa jeṭṭho putto pitarā pavattitaṃ cakkaṃ dhammeneva anuppavatteti; taṃ hoti cakkaṃ appaṭivattiyaṃ kenaci manussabhūtena paccatthikena pāṇinā.

   “Evamevaṃ kho, bhikkhave, pañcahi dhammehi samannāgato sāriputto tathāgatena anuttaraṃ dhammacakkaṃ pavattitaṃ sammadeva anuppavatteti; taṃ hoti cakkaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ.

   “Katamehi pañcahi? Idha, bhikkhave, sāriputto atthaññū, dhammaññū, mattaññū kālaññū, parisaññū. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato sāriputto tathāgatena anuttaraṃ dhammacakkaṃ pavattitaṃ sammadeva anuppavatteti; taṃ hoti cakkaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin”ti. Dutiyaṃ.

132隨轉輪經第二

增支部5集132經/隨轉輪經第二

  「比丘們!具備五支的轉輪王的長子就以法使被父親轉起之輪隨轉起,那個輪不被任何生為人的怨敵有生命者反轉,哪五個?比丘們!這裡,轉輪王的長子是知義理者、知法者、知適量者、知適時者、知群眾者,比丘們!具備這五支,轉輪王的長子就以法使被父親轉起之輪隨轉起,那個輪不被任何生為人的怨敵有生命者反轉。

  同樣的,比丘們!具備五法的舍利弗完全地使被如來轉起之無上法輪隨轉起,那個輪不被沙門,或被婆羅門,或被天,或被魔,或被梵,或被世間中任何者反轉,哪五個?比丘們!這裡,舍利弗是知義理者、知法者、知適量者、知適時者、知群眾者,比丘們!具備這五支,舍利弗完全地使被如來轉起之無上法輪隨轉起,那個輪不被沙門,或被婆羅門,或被天,或被魔,或被梵,或被世間中任何者反轉。」

132隨轉輪經第二
132隨轉輪經第二
133法王經

AN.5.133/ 3. Dhammarājāsuttaṃ

   133. “Yopi so, bhikkhave, rājā cakkavattī dhammiko dhammarājā, sopi na arājakaṃ cakkaṃ vattetī”ti. Evaṃ vutte aññataro bhikkhu bhagavantaṃ etadavoca– “ko pana, bhante, rañño cakkavattissa dhammikassa dhammarañño rājā”ti? “Dhammo, bhikkhū”ti bhagavā avoca.

   “Idha, bhikkhu, rājā cakkavattī dhammiko dhammarājā dhammaññeva nissāya dhammaṃ sakkaronto dhammaṃ garuṃ karonto dhammaṃ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahati antojanasmiṃ.

   “Puna caparaṃ, bhikkhu, rājā cakkavattī dhammiko dhammarājā dhammaññeva nissāya dhammaṃ sakkaronto dhammaṃ garuṃ karonto dhammaṃ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahati khattiyesu anuyantesu …pe… balakāyasmiṃ brāhmaṇagahapatikesu negamajānapadesu samaṇabrāhmaṇesu migapakkhīsu. Sa kho so, bhikkhu, rājā cakkavattī dhammiko dhammarājā dhammaññeva nissāya dhammaṃ sakkaronto dhammaṃ garuṃ karonto dhammaṃ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahitvā antojanasmiṃ dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahitvā khattiyesu anuyantesu balakāyasmiṃ brāhmaṇagahapatikesu negamajānapadesu samaṇabrāhmaṇesu migapakkhīsu dhammeneva cakkaṃ pavatteti; taṃ hoti cakkaṃ appaṭivattiyaṃ kenaci manussabhūtena paccatthikena pāṇinā.

   “Evamevaṃ kho, bhikkhu, tathāgato arahaṃ sammāsambuddho dhammiko dhammarājā dhammaññeva nissāya dhammaṃ sakkaronto dhammaṃ garuṃ karonto dhammaṃ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahati bhikkhūsu– ‘evarūpaṃ kāyakammaṃ sevitabbaṃ, evarūpaṃ kāyakammaṃ na sevitabbaṃ; evarūpaṃ vacīkammaṃ sevitabbaṃ, evarūpaṃ vacīkammaṃ na sevitabbaṃ; evarūpaṃ manokammaṃ sevitabbaṃ, evarūpaṃ manokammaṃ na sevitabbaṃ; evarūpo ājīvo sevitabbo, evarūpo ājīvo na sevitabbo; evarūpo gāmanigamo sevitabbo, evarūpo gāmanigamo na sevitabbo’ti.

   “Puna caparaṃ, bhikkhu, tathāgato arahaṃ sammāsambuddho dhammiko dhammarājā dhammaññeva nissāya dhammaṃ sakkaronto dhammaṃ garuṃ karonto dhammaṃ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahati bhikkhunīsu …pe… upāsakesu …pe… upāsikāsu– ‘evarūpaṃ kāyakammaṃ sevitabbaṃ, evarūpaṃ kāyakammaṃ na sevitabbaṃ; evarūpaṃ vacīkammaṃ sevitabbaṃ, evarūpaṃ vacīkammaṃ na sevitabbaṃ; evarūpaṃ manokammaṃ sevitabbaṃ, evarūpaṃ manokammaṃ na sevitabbaṃ; evarūpo ājīvo sevitabbo, evarūpo ājīvo na sevitabbo; evarūpo gāmanigamo sevitabbo, evarūpo gāmanigamo na sevitabbo’”ti.

   “Sa kho so, bhikkhu, tathāgato arahaṃ sammāsambuddho dhammiko dhammarājā dhammaññeva nissāya dhammaṃ sakkaronto dhammaṃ garuṃ karonto dhammaṃ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahitvā bhikkhūsu, dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahitvā bhikkhunīsu, dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahitvā upāsakesu, dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahitvā upāsikāsu dhammeneva anuttaraṃ dhammacakkaṃ pavatteti; taṃ hoti cakkaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin”ti. Tatiyaṃ.

133法王經

增支部5集133經/法王經

  「比丘們!凡即使他是轉輪王、如法法王,他也不使無王的輪轉起[AN.3.14]。」在這麼說時,某位比丘對世尊說這個:「大德!那麼,誰是轉輪王、如法法王的王?」世尊說:「比丘!是法。

  比丘!這裡,轉輪王、如法法王就依止法後,恭敬著法、尊重著法、尊敬著法、法為標誌、法為旗幟、法為權威,在內部人們中如法地安排守護、防護、保護。

  再者,比丘!轉輪王、如法法王就依止法後,恭敬著法、尊重著法、尊敬著法、法為標誌、法為旗幟、法為權威,在跟隨的剎帝利們中{……(中略)},在軍隊中,在婆羅門屋主們中,在城鎮地方的人們中,在沙門婆羅門們中,在諸鳥獸中如法地安排守護、防護、保護。比丘!那位轉輪王、如法法王他就依止法後,恭敬著法、尊重著法、尊敬著法、法為標誌、法為旗幟、法為權威,在內部人們中如法地安排守護、防護、保護後,在跟隨的剎帝利們中,在軍隊中,在婆羅門屋主們中,在城鎮地方的人們中,在沙門婆羅門們中,在諸鳥獸中如法地安排守護、防護、保護後,只以法使輪轉起,那個輪不能被任何生為人的怨敵有生命者反轉。

  同樣的,比丘!如來、阿羅漢、遍正覺者、如法法王就依止法後,恭敬著法、尊重著法、尊敬著法、法為標誌、法為旗幟、法為權威,在比丘們中如法地安排守護、防護、保護:

  1. 像這樣的身業應該被實行;像這樣的身業不應該被實行。
  2. 像這樣的語業應該被實行;像這樣的語業不應該被實行。
  3. 像這樣的意業應該被實行;像這樣的意業不應該被實行。
  4. 像這樣的維生(活命)應該被實行;像這樣的維生不應該被實行。
  5. 像這樣的村落城鎮應該依止;像這樣的村落城鎮不應該依止。

  再者,比丘!如來、阿羅漢、遍正覺者、如法法王就依止法後,恭敬著法、尊重著法、尊敬著法、法為標誌、法為旗幟、法為權威,在比丘尼們中……(中略)

在優婆塞們中……(中略)

在優婆夷們中如法地安排守護、防護、保護:『像這樣的身業應該被實行;像這樣的身業不應該被實行。像這樣的語業應該被實行;像這樣的語業不應該被實行。像這樣的意業應該被實行;像這樣的意業不應該被實行。像這樣的維生應該被實行;像這樣的維生不應該被實行。像這樣的村落城鎮應該依止;像這樣的村落城鎮不應該依止。』

  比丘!那位如來、阿羅漢、遍正覺者、如法法王他就依止法後,恭敬著法、尊重著法、尊敬著法、法為標誌、法為旗幟、法為權威,在比丘們中如法地安排守護、防護、保護後,在比丘尼們中如法地安排守護、防護、保護後,在優婆塞們中如法地安排守護、防護、保護後,在優婆夷們中如法地安排守護、防護、保護後,只以法使無上法輪轉起,那個輪不能被沙門,或被婆羅門,或被天,或被魔,或被梵,或被世間中任何者反轉。」

133法王經
133法王經
134無論何方經

AN.5.134/ 4. Yassaṃdisaṃsuttaṃ

   134. “Pañcahi, bhikkhave, aṅgehi samannāgato rājā khattiyo muddhāvasitto yassaṃ yassaṃ disāyaṃ viharati, sakasmiṃyeva vijite viharati.

   “Katamehi pañcahi? Idha, bhikkhave, rājā khattiyo muddhāvasitto ubhato sujāto hoti mātito ca pitito ca, saṃsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena; aḍḍho hoti mahaddhano mahābhogo paripuṇṇakosakoṭṭhāgāro; balavā kho pana hoti caturaṅginiyā senāya samannāgato assavāya ovādapaṭikarāya; pariṇāyako kho panassa hoti paṇḍito viyatto medhāvī paṭibalo atītānāgatapaccuppanne atthe cintetuṃ; tassime cattāro dhammā yasaṃ paripācenti. So iminā yasapañcamena dhammena samannāgato yassaṃ yassaṃ disāyaṃ viharati, sakasmiṃyeva vijite viharati. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti vijitāvīnaṃ.

   “Evamevaṃ kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu yassaṃ yassaṃ disāyaṃ viharati, vimuttacittova viharati. Katamehi pañcahi? Idha, bhikkhave, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu– rājāva khattiyo muddhāvasitto jātisampanno; bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā– rājāva khattiyo muddhāvasitto aḍḍho mahaddhano mahābhogo paripuṇṇakosakoṭṭhāgāro; āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu– rājāva khattiyo muddhāvasitto balasampanno; paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā– rājāva khattiyo muddhāvasitto pariṇāyakasampanno; tassime cattāro dhammā vimuttiṃ paripācenti So iminā vimuttipañcamena dhammena samannāgato yassaṃ yassaṃ disāyaṃ viharati vimuttacittova viharati. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti vimuttacittānan”ti. Catutthaṃ.

134無論何方經

增支部5集134經/無論何方經

  「比丘們!具備五支的剎帝利灌頂王無論住在何方,都住在自己的領土中,哪五個?比丘們!這裡,

  1. 剎帝利灌頂王從母親與父親兩方都是好出身者,直到第七代祖父世代血統完全純淨者,不被出生論推翻、非難者。
  2. 又,是富有者、大富者、大財富者、藏庫倉庫充滿者。
  3. 又,是有力量者:具備忠貞的、遵循教誡的四種軍。
  4. 又,他的主兵臣(將軍)是賢智者、聰明者、有智慧者、有能力在過去、未來、現在道理上思惟者。
  5. 他的這四法使名聲遍熟,他具備這有名聲為第五法,

無論住在何方,都住在自己的領土中,那是什麼原因?比丘們!因為,對征服者們,這是這樣。

  同樣的,比丘們!具備五法的比丘無論住在何方,都住在心解脫,哪五個?比丘們!這裡,

  1. 比丘是持戒者,住於被波羅提木叉的自制自制,具足正行行境,在諸微罪中看見可怕的,在諸學處上受持後學習,如剎帝利灌頂王是出生具足者。
  2. 是多聞者、所聽聞的憶持者、所聽聞的蓄積者,凡那些開頭是善的、中間是善的、結尾是善的;有意義的、有文字的諸法:那些宣說完全圓滿、遍純淨的梵行,像這樣的諸法被他多聞、被憶持、被言語累積、被心隨觀察、被見善貫通,如剎帝利灌頂王是富有者、大富者、大財富者、藏庫倉庫充滿者。
  3. 為了不善法的捨斷、為了善法的具足,住在活力已被發動的、強力的、堅固努力的、在諸善法上不放下負擔的,如剎帝利灌頂王是力量具足者。
  4. 是有慧者,具備導向生起與滅沒、聖、洞察、導向苦的完全滅盡之慧,如剎帝利灌頂王是主兵臣具足者。
  5. 他的這四法使解脫遍熟,他具備這解脫為第五法,

無論住在何方,都住在心解脫中,那是什麼原因?比丘們!因為,對心解脫者們,這是這樣。」

134無論何方經
134無論何方經
135祈望經第一

AN.5.135/ 5. Paṭhamapatthanāsuttaṃ

   135. “Pañcahi, bhikkhave, aṅgehi samannāgato rañño khattiyassa muddhāvasittassa jeṭṭho putto rajjaṃ pattheti. Katamehi pañcahi? Idha, bhikkhave, rañño khattiyassa muddhāvasittassa jeṭṭho putto ubhato sujāto hoti mātito ca pitito ca, saṃsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena; abhirūpo hoti dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato; mātāpitūnaṃ piyo hoti manāpo; negamajānapadassa piyo hoti manāpo; yāni tāni raññaṃ khattiyānaṃ muddhāvasittānaṃ sippaṭṭhānāni hatthismiṃ vā assasmiṃ vā rathasmiṃ vā dhanusmiṃ vā tharusmiṃ vā tattha sikkhito hoti anavayo.

   “Tassa evaṃ hoti– ‘ahaṃ khomhi ubhato sujāto mātito ca pitito ca, saṃsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. Kasmāhaṃ rajjaṃ na pattheyyaṃ! Ahaṃ khomhi abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato. Kasmāhaṃ rajjaṃ na pattheyyaṃ! Ahaṃ khomhi mātāpitūnaṃ piyo manāpo. Kasmāhaṃ rajjaṃ na pattheyyaṃ! Ahaṃ khomhi negamajānapadassa piyo manāpo. Kasmāhaṃ rajjaṃ na pattheyyaṃ! Ahaṃ khomhi yāni tāni raññaṃ khattiyānaṃ muddhāvasittānaṃ sippaṭṭhānāni hatthismiṃ vā assasmiṃ vā rathasmiṃ vā dhanusmiṃ vā tharusmiṃ vā, tattha sikkhito anavayo. Kasmāhaṃ rajjaṃ na pattheyyan’ti! Imehi kho, bhikkhave, pañcahi aṅgehi samannāgato rañño khattiyassa muddhāvasittassa jeṭṭho putto rajjaṃ pattheti.

   “Evamevaṃ kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āsavānaṃ khayaṃ pattheti. Katamehi pañcahi? Idha, bhikkhave, bhikkhu saddho hoti, saddahati tathāgatassa bodhiṃ– ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. Appābādho hoti appātaṅko, samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya; asaṭho hoti amāyāvī, yathābhūtaṃ attānaṃ āvikattā satthari vā viññūsu vā sabrahmacārīsu; āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu; paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.

   “Tassa evaṃ hoti– ‘ahaṃ khomhi saddho, saddahāmi tathāgatassa bodhiṃ– itipi so bhagavā arahaṃ sammāsambuddho …pe… satthā devamanussānaṃ buddho bhagavā’ti. ‘Kasmāhaṃ āsavānaṃ khayaṃ na pattheyyaṃ! Ahaṃ khomhi appābādho appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya. Kasmāhaṃ āsavānaṃ khayaṃ na pattheyyaṃ! Ahaṃ khomhi asaṭho amāyāvī yathābhūtaṃ attānaṃ āvikattā satthari vā viññūsu vā sabrahmacārīsu. Kasmāhaṃ āsavānaṃ khayaṃ na pattheyyaṃ! Ahaṃ khomhi āraddhavīriyo viharāmi akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Kasmāhaṃ āsavānaṃ khayaṃ na pattheyyaṃ! Ahaṃ khomhi paññavā udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Kasmāhaṃ āsavānaṃ khayaṃ na pattheyyan’ti! Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āsavānaṃ khayaṃ patthetī”ti. Pañcamaṃ.

135祈望經第一

增支部5集135經/祈望經第一

  「比丘們!具備五支的剎帝利灌頂王長子祈望王位,哪五個?比丘們!這裡,

  1. 剎帝利灌頂王的長子從母親與父親兩方都是好出身者,直到第七代祖父世代血統完全純淨者,不被出生論推翻、非難者;
  2. 是英俊的、好看的、端正的、具備最美的容色;
  3. 是父母的所愛的、合意的;
  4. 是城鎮、地方人們的所愛的、合意的;
  5. 凡那些剎帝利灌頂王們的技能:在象上,或在馬上,或在車上,或在弓上,或在劍上,在那裡,是學得者、無欠缺者。

  他這麼想:『我從母親與父親兩方都是好出身者,直到第七代祖父世代血統完全純淨者,不被出生論推翻、非難者,我為何不應該祈望王位!我是英俊的、好看的、端正的、具備最美的容色,我為何不應該祈望王位!我是父母的所愛的、合意的,我為何不應該祈望王位!我是城鎮、地方人們的所愛的、合意的,我為何不應該祈望王位!我凡那些剎帝利灌頂王們的技能:在象上,或在馬上,或在車上,或在弓上,或在劍上,在那裡,是學得者、無欠缺者,我為何不應該祈望王位!』比丘們!具備這五支的剎帝利灌頂王長子祈望王位。

  同樣的,比丘們!具備五法的比丘祈望諸漏的滅盡,哪五個?比丘們!這裡,

  1. 比丘是有信者,相信如來的覺:『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。』
  2. 是少病者、少病苦者,具備等熟力的消化力:不過寒的、不過熱的、中間的、承受勤奮的;
  3. 是不狡猾者、不偽詐者,在大師或有智的同梵行者們中如實不誇大自己;
  4. 為了不善法的捨斷、為了善法的具足,住於活力已被發動的、強力的、堅固努力的、在諸善法上不放下負擔的;
  5. 是有慧者,具備導向生起與滅沒、聖、洞察、導向苦的完全滅盡之慧。

  他這麼想:『我是有信者,相信如來的覺:「像這樣,那位世尊是阿羅漢、遍正覺者……(中略)天-人們的大師、佛陀、世尊。」我為何不應該祈望諸漏的滅盡!我是少病者、少病苦者,具備等熟力的消化力:不過寒的、不過熱的、中間的、承受勤奮的,我為何不應該祈望諸漏的滅盡!我是不狡猾者、不偽詐者,對大師或有智的同梵行者如實不誇大自己,我為何不應該祈望諸漏的滅盡!我為了不善法的捨斷、為了善法的具足,住於活力已被發動的、強力的、堅固努力的、在諸善法上不放下負擔的,我為何不應該祈望諸漏的滅盡!我是有慧者,具備導向生起與滅沒之慧:聖、洞察,導向苦的完全滅盡[之慧],我為何不應該祈望諸漏的滅盡』比丘們!具備這五法的比丘祈望諸漏的滅盡。」

135祈望經第一
135祈望經第一

patthanā:f. [<pa-arth, Sk. prārthanā] 欲望, 希望, 希求.。

136祈望經第二

AN.5.136/ 6. Dutiyapatthanāsuttaṃ
   136. “Pañcahi, bhikkhave, aṅgehi samannāgato rañño khattiyassa muddhāvasittassa jeṭṭho putto oparajjaṃ pattheti. Katamehi pañcahi? Idha, bhikkhave, rañño khattiyassa muddhāvasittassa jeṭṭho putto ubhato sujāto hoti mātito ca pitito ca, saṃsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena; abhirūpo hoti dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato; mātāpitūnaṃ piyo hoti manāpo, balakāyassa piyo hoti manāpo; paṇḍito hoti viyatto medhāvī paṭibalo atītānāgatapaccuppanne atthe cintetuṃ.
   “Tassa evaṃ hoti– ‘ahaṃ khomhi ubhato sujāto mātito ca pitito ca, saṃsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. Kasmāhaṃ oparajjaṃ na pattheyyaṃ! Ahaṃ khomhi abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato. Kasmāhaṃ oparajjaṃ na pattheyyaṃ! Ahaṃ khomhi mātāpitūnaṃ piyo manāpo. Kasmāhaṃ oparajjaṃ na pattheyyaṃ! Ahaṃ khomhi balakāyassa piyo manāpo. Kasmāhaṃ oparajjaṃ na pattheyyaṃ! Ahaṃ khomhi paṇḍito viyatto medhāvī paṭibalo atītānāgatapaccuppanne atthe cintetuṃ. Kasmāhaṃ oparajjaṃ na pattheyyan’ti! Imehi kho, bhikkhave, pañcahi aṅgehi samannāgato rañño khattiyassa muddhāvasittassa jeṭṭho putto oparajjaṃ pattheti.
   “Evamevaṃ kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āsavānaṃ khayaṃ pattheti. Katamehi pañcahi? Idha, bhikkhave, bhikkhu sīlavā hoti …pe… samādāya sikkhati sikkhāpadesu; bahussuto hoti …pe… diṭṭhiyā suppaṭividdhā; catūsu satipaṭṭhānesu suppatiṭṭhitacitto hoti; āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu; paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.
   “Tassa evaṃ hoti– ‘ahaṃ khomhi sīlavā, pātimokkhasaṃvarasaṃvuto viharāmi ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhāmi sikkhāpadesu. Kasmāhaṃ āsavānaṃ khayaṃ na pattheyyaṃ! Ahaṃ khomhi bahussuto sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpā me dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. Kasmāhaṃ āsavānaṃ khayaṃ na pattheyyaṃ! Ahaṃ khomhi catūsu satipaṭṭhānesu suppatiṭṭhitacitto. Kasmāhaṃ āsavānaṃ khayaṃ na pattheyyaṃ! Ahaṃ khomhi āraddhavīriyo viharāmi akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Kasmāhaṃ āsavānaṃ khayaṃ na pattheyyaṃ! Ahaṃ khomhi paññavā udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Kasmāhaṃ āsavānaṃ khayaṃ na pattheyyan’ti! Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āsavānaṃ khayaṃ patthetī”ti. Chaṭṭhaṃ.

136祈望經第二

增支部5集136經/祈望經第二

  「比丘們!具備五支的剎帝利灌頂王的長子祈望副王位,哪五個?比丘們!這裡,

  1. 剎帝利灌頂王的長子從母親與父親兩方都是好出身者,直到第七代祖父世代血統完全純淨者,不被出生論推翻、非難者;
  2. 是英俊的、好看的、端正的、具備最美的容色;
  3. 是父母的所愛的、合意的;
  4. 是軍隊的所愛的、合意的;
  5. 他是賢智者、聰明者、有智慧者、有能力在過去、未來、現在道理上思惟者。

  他這麼想:『

  1. 我從母親與父親兩方都是好出身者,直到第七代祖父世代血統完全純淨者,不被出生論推翻、非難者,我為何不應該祈望副王位!
  2. 我是英俊的、好看的、端正的、具備最美的容色,我為何不應該祈望副王位!
  3. 我是父母的所愛的、合意的,我為何不應該祈望副王位!
  4. 我是軍隊的所愛的、合意的,我為何不應該祈望副王位!
  5. 我是賢智者、聰明者、有智慧者、有能力在過去、未來、現在道理上思惟者,我為何不應該祈望副王位

  同樣的,比丘們!具備五法的比丘祈望諸漏的滅盡,哪五個?比丘們!這裡,

  1. 比丘是持戒者……(中略)在諸學處上受持後學習;
  2. 是多聞者……(中略)被見善貫通;
  3. 是在四念住上心善建立者;
  4. 為了不善法的捨斷、為了善法的具足,住於活力已被發動的、強力的、堅固努力的、在諸善法上不放下負擔的;
  5. 是有慧者,具備導向生起與滅沒、聖、洞察、導向苦的完全滅盡之慧。

  他這麼想:『

  1. 我是持戒者,住於被波羅提木叉的自制自制,具足正行行境,在諸微罪中看見可怕的,在諸學處上受持後學習,我為何不應該祈望諸漏的滅盡!
  2. 我是多聞者、所聽聞的憶持者、所聽聞的蓄積者,凡那些開頭是善的、中間是善的、結尾是善的;有意義的、有文字的諸法:那些宣說完全圓滿、遍純淨的梵行,像這樣的法被我多聞、被憶持、被言語累積、被心隨觀察、被見善貫通,我為何不應該祈望諸漏的滅盡!
  3. 我是在四念住上心善建立者,我為何不應該祈望諸漏的滅盡!
  4. 我為了不善法的捨斷、為了善法的具足,住於活力已被發動的、強力的、堅固努力的、在諸善法上不放下負擔的,我為何不應該祈望諸漏的滅盡!
  5. 我是有慧者,具備導向生起與滅沒、聖、洞察、導向苦的完全滅盡之慧 ,我為何不應該祈望諸漏的滅盡!』

比丘們!具備這五法的比丘祈望諸漏的滅盡。」

136祈望經第二
136祈望經第二
137少睡經

AN.5.137/ 7. Appaṃsupatisuttaṃ

   137. “Pañcime bhikkhave, appaṃ rattiyā supanti, bahuṃ jagganti. Katame pañca? Itthī, bhikkhave, purisādhippāyā appaṃ rattiyā supati, bahuṃ jaggati. Puriso, bhikkhave, itthādhippāyo appaṃ rattiyā supati, bahuṃ jaggati. Coro, bhikkhave, ādānādhippāyo appaṃ rattiyā supati, bahuṃ jaggati. Rājā, bhikkhave, rājakaraṇīyesu yutto appaṃ rattiyā supati, bahuṃ jaggati. Bhikkhu, bhikkhave, visaṃyogādhippāyo appaṃ rattiyā supati, bahuṃ jaggati. Ime kho, bhikkhave, pañca appaṃ rattiyā supanti, bahuṃ jaggantī”ti. Sattamaṃ.

137少睡經

增支部5集137經/少睡經

  「比丘們!有這五者,夜裡少睡多醒,哪五者?

  1. 比丘們!意圖男子的女子夜裡少睡多醒;
  2. 比丘們!意圖女子的男子夜裡少睡多醒;
  3. 比丘們!意圖拿取的盜賊夜裡少睡多醒;
  4. 比丘們!在國王責任上被上軛的國王夜裡少睡多醒;
  5. 比丘們!意圖離軛的比丘夜裡少睡多醒,

比丘們!這是五者,夜裡少睡多醒。」

137少睡經
137少睡經

Supati, (sup a), 睡觉。【过】 supi。 【过分】 sutta。 【现分】 supanta。 【独】supitvā。(p348)


138取食者經

AN.5.138/ 8. Bhattādakasuttaṃ

   138. “Pañcahi, bhikkhave, aṅgehi samannāgato rañño nāgo bhattādako ca hoti okāsapharaṇo ca laṇḍasāraṇo ca salākaggāhī ca rañño nāgotveva saṅkhaṃ gacchati. Katamehi pañcahi? Idha, bhikkhave, rañño nāgo akkhamo hoti rūpānaṃ, akkhamo saddānaṃ, akkhamo gandhānaṃ, akkhamo rasānaṃ, akkhamo phoṭṭhabbānaṃ. Imehi kho, bhikkhave, pañcahi aṅgehi samannāgato rañño nāgo bhattādako ca okāsapharaṇo ca laṇḍasāraṇo ca salākaggāhī ca, rañño nāgotveva saṅkhaṃ gacchati.

   “Evamevaṃ kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu bhattādako ca hoti, okāsapharaṇo ca mañcapīṭhamaddano ca salākaggāhī ca, bhikkhutveva saṅkhaṃ gacchati. Katamehi pañcahi? Idha bhikkhave, bhikkhu akkhamo hoti rūpānaṃ, akkhamo saddānaṃ, akkhamo gandhānaṃ, akkhamo rasānaṃ, akkhamo phoṭṭhabbānaṃ. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu bhattādako ca hoti okāsapharaṇo ca mañcapīṭhamaddano ca salākaggāhī ca, bhikkhutveva saṅkhaṃ gacchatī”ti. Aṭṭhamaṃ.

138取食者經

增支部5集138經/取食者經

  「比丘們!具備五支的國王龍象是取食者、佔空間者、排糞者、取食物券者,只名為(就走到稱呼)『國王的龍象』,哪五個?比丘們!這裡,國王的龍象是對諸色不忍耐者、對諸聲音不忍耐者、對諸氣味不忍耐者、對諸味道不忍耐者、對諸所觸不忍耐者,比丘們!具備這五支,國王的龍象是取食者、佔空間者、排糞者、取食物券者,只名為『國王的龍象』。

  同樣的,比丘們!具備五法的比丘是取食者、佔空間者、壓壞床椅者、取食物券者,只名為『比丘』,哪五個?比丘們!這裡,比丘是對諸色不忍耐者、對諸聲音不忍耐者、對諸氣味不忍耐者、對諸味道不忍耐者、對諸所觸不忍耐者,比丘們!具備這五法,比丘是取食者、佔空間者、壓壞床椅者、取食物券者,只名為『比丘』。」

138取食者經
138取食者經
  1. bhatta:n. a. [bhajati の pp. cf. Sk. bhakta] 食, 食事; 尊敬されたる, 親近された, 奉仕された. -agga 食堂· -antarāya 食障碍. -ābhihāra 食供養· -uddesaka 配食者, 監食者, 典座. -kāraka 料理人. -kāla 食時. -geha 廚屋. -vissagga 配食, 給食. -sammada 食不調, 飽食.。
  2. ādaka:a. m. [<ā-dā] (拿)取者. bhattādaka 取食者.。



139不忍耐者經

AN.5.139/ 9. Akkhamasuttaṃ

   139. “Pañcahi bhikkhave, aṅgehi samannāgato rañño nāgo na rājāraho hoti na rājabhoggo, na rañño aṅgaṃtveva saṅkhaṃ gacchati Katamehi pañcahi? Idha, bhikkhave, rañño nāgo akkhamo hoti rūpānaṃ, akkhamo saddānaṃ, akkhamo gandhānaṃ, akkhamo rasānaṃ, akkhamo phoṭṭhabbānaṃ.

   “Kathañca, bhikkhave, rañño nāgo akkhamo hoti rūpānaṃ? Idha, bhikkhave, rañño nāgo saṅgāmagato hatthikāyaṃ vā disvā assakāyaṃ vā disvā rathakāyaṃ vā disvā pattikāyaṃ vā disvā saṃsīdati visīdati, na santhambhati na sakkoti saṅgāmaṃ otarituṃ. Evaṃ kho, bhikkhave, rañño nāgo akkhamo hoti rūpānaṃ.

   “Kathañca, bhikkhave, rañño nāgo akkhamo hoti saddānaṃ? Idha, bhikkhave, rañño nāgo saṅgāmagato hatthisaddaṃ vā sutvā assasaddaṃ vā sutvā rathasaddaṃ vā sutvā pattisaddaṃ vā sutvā bheripaṇavasaṅkhatiṇavaninnādasaddaṃ vā sutvā saṃsīdati visīdati, na santhambhati na sakkoti saṅgāmaṃ otarituṃ. Evaṃ kho, bhikkhave, rañño nāgo akkhamo hoti saddānaṃ.

   “Kathañca, bhikkhave, rañño nāgo akkhamo hoti gandhānaṃ? Idha bhikkhave, rañño nāgo saṅgāmagato ye te rañño nāgā abhijātā saṅgāmāvacarā tesaṃ muttakarīsassa gandhaṃ ghāyitvā saṃsīdati visīdati, na santhambhati na sakkoti saṅgāmaṃ otarituṃ. Evaṃ kho, bhikkhave, rañño nāgo akkhamo hoti gandhānaṃ.

   “Kathañca, bhikkhave, rañño nāgo akkhamo hoti rasānaṃ? Idha, bhikkhave, rañño nāgo saṅgāmagato ekissā vā tiṇodakadattiyā vimānito dvīhi vā tīhi vā catūhi vā pañcahi vā tiṇodakadattīhi vimānito saṃsīdati visīdati, na santhambhati na sakkoti saṅgāmaṃ otarituṃ. Evaṃ kho, bhikkhave, rañño nāgo akkhamo hoti rasānaṃ.

   “Kathañca, bhikkhave, rañño nāgo akkhamo hoti phoṭṭhabbānaṃ? Idha, bhikkhave, rañño nāgo saṅgāmagato ekena vā saravegena viddho, dvīhi vā tīhi vā catūhi vā pañcahi vā saravegehi viddho saṃsīdati visīdati, na santhambhati na sakkoti saṅgāmaṃ otarituṃ. Evaṃ kho, bhikkhave, rañño nāgo akkhamo hoti phoṭṭhabbānaṃ.

   “Imehi kho, bhikkhave, pañcahi aṅgehi samannāgato rañño nāgo na rājāraho hoti na rājabhoggo na rañño aṅgaṃtveva saṅkhaṃ gacchati.

   “Evamevaṃ kho, bhikkhave, pañcahi aṅgehi samannāgato bhikkhu na āhuneyyo hoti na pāhuneyyo na dakkhiṇeyyo na añjalikaraṇīyo na anuttaraṃ puññakkhettaṃ lokassa. Katamehi pañcahi? Idha, bhikkhave, bhikkhu akkhamo hoti rūpānaṃ, akkhamo saddānaṃ, akkhamo gandhānaṃ, akkhamo rasānaṃ, akkhamo phoṭṭhabbānaṃ.

   “Kathañca, bhikkhave, bhikkhu akkhamo hoti rūpānaṃ? Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā rajanīye rūpe sārajjati, na sakkoti cittaṃ samādahituṃ. Evaṃ kho, bhikkhave, bhikkhu akkhamo hoti rūpānaṃ.

   “Kathañca, bhikkhave, bhikkhu akkhamo hoti saddānaṃ? Idha bhikkhave, bhikkhu sotena saddaṃ sutvā rajanīye sadde sārajjati, na sakkoti cittaṃ samādahituṃ. Evaṃ kho, bhikkhave, bhikkhu akkhamo hoti saddānaṃ.

   “Kathañca, bhikkhave, bhikkhu akkhamo hoti gandhānaṃ? Idha, bhikkhave, bhikkhu ghānena gandhaṃ ghāyitvā rajanīye gandhe sārajjati, na sakkoti cittaṃ samādahituṃ. Evaṃ kho, bhikkhave, bhikkhu akkhamo hoti gandhānaṃ.

   “Kathañca, bhikkhave, bhikkhu akkhamo hoti rasānaṃ? Idha, bhikkhave, bhikkhu jivhāya rasaṃ sāyitvā rajanīye rase sārajjati, na sakkoti cittaṃ samādahituṃ. Evaṃ kho, bhikkhave, bhikkhu akkhamo hoti rasānaṃ.

   “Kathañca bhikkhave, bhikkhu akkhamo hoti phoṭṭhabbānaṃ? Idha, bhikkhave, bhikkhu kāyena phoṭṭhabbaṃ phusitvā rajanīye phoṭṭhabbe sārajjati, na sakkoti cittaṃ samādahituṃ. Evaṃ kho, bhikkhave, bhikkhu akkhamo hoti phoṭṭhabbānaṃ.

   “Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu na āhuneyyo hoti na pāhuneyyo na dakkhiṇeyyo na añjalikaraṇīyo na anuttaraṃ puññakkhettaṃ lokassa.

   “Pañcahi bhikkhave, aṅgehi samannāgato rañño nāgo rājāraho hoti rājabhoggo, rañño aṅgaṃtveva saṅkhaṃ gacchati. Katamehi pañcahi? Idha, bhikkhave, rañño nāgo khamo hoti rūpānaṃ, khamo saddānaṃ, khamo gandhānaṃ, khamo rasānaṃ, khamo phoṭṭhabbānaṃ.

   “Kathañca, bhikkhave, rañño nāgo khamo hoti rūpānaṃ? Idha, bhikkhave, rañño nāgo saṅgāmagato hatthikāyaṃ vā disvā assakāyaṃ vā disvā rathakāyaṃ vā disvā pattikāyaṃ vā disvā na saṃsīdati na visīdati, santhambhati sakkoti saṅgāmaṃ otarituṃ. Evaṃ kho, bhikkhave, rañño nāgo khamo hoti rūpānaṃ.

   “Kathañca, bhikkhave, rañño nāgo khamo hoti saddānaṃ? Idha bhikkhave, rañño nāgo saṅgāmagato hatthisaddaṃ vā sutvā assasaddaṃ vā sutvā rathasaddaṃ vā sutvā pattisaddaṃ vā sutvā bheripaṇavasaṅkhatiṇavaninnādasaddaṃ vā sutvā na saṃsīdati na visīdati, santhambhati sakkoti saṅgāmaṃ otarituṃ. Evaṃ kho, bhikkhave, rañño nāgo khamo hoti saddānaṃ.

   “Kathañca, bhikkhave, rañño nāgo khamo hoti gandhānaṃ? Idha, bhikkhave, rañño nāgo saṅgāmagato ye te rañño nāgā abhijātā saṅgāmāvacarā tesaṃ muttakarīsassa gandhaṃ ghāyitvā na saṃsīdati na visīdati, santhambhati sakkoti saṅgāmaṃ otarituṃ. Evaṃ kho, bhikkhave, rañño nāgo khamo hoti gandhānaṃ.

   “Kathañca, bhikkhave, rañño nāgo khamo hoti rasānaṃ? Idha, bhikkhave, rañño nāgo saṅgāmagato ekissā vā tiṇodakadattiyā vimānito dvīhi vā tīhi vā catūhi vā pañcahi vā tiṇodakadattīhi vimānito na saṃsīdati na visīdati, santhambhati sakkoti saṅgāmaṃ otarituṃ. Evaṃ kho, bhikkhave, rañño nāgo khamo hoti rasānaṃ.

   “Kathañca, bhikkhave, rañño nāgo khamo hoti phoṭṭhabbānaṃ? Idha, bhikkhave, rañño nāgo saṅgāmagato ekena vā saravegena viddho, dvīhi vā tīhi vā catūhi vā pañcahi vā saravegehi viddho na saṃsīdati na visīdati, santhambhati sakkoti saṅgāmaṃ otarituṃ. Evaṃ kho, bhikkhave, rañño nāgo khamo hoti phoṭṭhabbānaṃ.

   “Imehi kho, bhikkhave, pañcahi aṅgehi samannāgato rañño nāgo rājāraho hoti rājabhoggo, rañño aṅgaṃtveva saṅkhaṃ gacchati.

   “Evamevaṃ kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa. Katamehi pañcahi? Idha, bhikkhave, bhikkhu khamo hoti rūpānaṃ, khamo saddānaṃ, khamo gandhānaṃ, khamo rasānaṃ, khamo phoṭṭhabbānaṃ

   “Kathañca, bhikkhave, bhikkhu khamo hoti rūpānaṃ? Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā rajanīye rūpe na sārajjati, sakkoti cittaṃ samādahituṃ. Evaṃ kho, bhikkhave, bhikkhu khamo hoti rūpānaṃ.

   “Kathañca, bhikkhave, bhikkhu khamo hoti saddānaṃ? Idha, bhikkhave, bhikkhu sotena saddaṃ sutvā rajanīye sadde na sārajjati, sakkoti cittaṃ samādahituṃ. Evaṃ kho, bhikkhave, bhikkhu khamo hoti saddānaṃ.

   “Kathañca, bhikkhave, bhikkhu khamo hoti gandhānaṃ. Idha, bhikkhave, bhikkhu ghānena gandhaṃ ghāyitvā rajanīye gandhe na sārajjati, sakkoti cittaṃ samādahituṃ. Evaṃ kho, bhikkhave, bhikkhu khamo hoti gandhānaṃ.

   “Kathañca bhikkhave, bhikkhu khamo hoti rasānaṃ? Idha, bhikkhave, bhikkhu jivhāya rasaṃ sāyitvā rajanīye rase na sārajjati, sakkoti cittaṃ samādahituṃ. Evaṃ kho, bhikkhave, bhikkhu khamo hoti rasānaṃ.

   “Kathañca, bhikkhave, bhikkhu khamo hoti phoṭṭhabbānaṃ? Idha, bhikkhave, bhikkhu kāyena phoṭṭhabbaṃ phusitvā rajanīye phoṭṭhabbe na sārajjati, sakkoti cittaṃ samādahituṃ. Evaṃ kho, bhikkhave, bhikkhu khamo hoti phoṭṭhabbānaṃ.

   “Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā”ti. Navamaṃ.

139不忍耐者經

增支部5集139經/不忍耐者經

  「比丘們!具備五支的國王龍象是不適合國王的、非國王使用的,就不名為(就不走到稱呼)『國王的一部分』,哪五個?比丘們!這裡,國王的龍象是對諸色不忍耐者、對諸聲音不忍耐者、對諸氣味不忍耐者、對諸味道不忍耐者、對諸所觸不忍耐者

  1.   比丘們!而怎樣國王的龍象是對色不忍耐者?比丘們!這裡,到達戰場的國王的龍象看見象軍後,或看見馬軍後,或看見車軍後,或看見步軍後消沈,下沉,不堅固,不能夠進入戰場,比丘們!這樣,國王的龍象是對色不忍耐者。
  2.   比丘們!而怎樣國王的龍象是對聲音不忍耐者?比丘們!這裡,到達戰場的國王的龍象聽聞象聲後,或聽聞馬聲後,或聽聞車聲後,或聽聞步聲後,或聽聞大鼓後,或聽聞小鼓後,或聽聞法螺後,或聽聞鑵鼓的響亮聲音後消沈,下沉,不堅固,不能夠進入戰場,比丘們!這樣,國王的龍象是對聲音不忍耐者。
  3.   比丘們!而怎樣國王的龍象是對氣味不忍耐者?比丘們!這裡,到達戰場的國王的龍象凡那些有良好出身的、經常出入戰場的國王龍象,嗅聞牠們的大小便氣味後消沈,下沉,不堅固,不能夠進入戰場,比丘們!這樣,國王的龍象是對氣味不忍耐者。
  4.   比丘們!而怎樣國王的龍象是對味道不忍耐者?比丘們!這裡,到達戰場的國王的龍象被輕忽水草施物一次,或二次,或三次,或四次,或被輕忽水草施物五次,消沈,下沉,不堅固,不能夠進入戰場,比丘們!這樣,國王的龍象是對味道不忍耐者。
  5.   比丘們!而怎樣國王的龍象是對所觸不忍耐者?比丘們!這裡,到達戰場的國王的龍象被一枝速箭貫穿,或二枝,或三枝,或四枝,或被五枝速箭貫穿,消沈,下沉,不堅固,不能夠進入戰場,比丘們!這樣,國王的龍象是對所觸不忍耐者。

  比丘們!具備這五支的國王龍象是不適合國王的、非國王使用的,就不名為『國王的一部分』。


  同樣的,比丘們!具備五法的比丘是不應該被奉獻者、不應該被供奉者、不應該被供養者、不應該被合掌者、非世間的無上福田,哪五個?比丘們!這裡,比丘是對諸色不忍耐者、對諸聲音不忍耐者、對諸氣味不忍耐者、對諸味道不忍耐者、對諸所觸不忍耐者。

  1.   比丘們!而怎樣比丘是對色不忍耐者?比丘們!比丘以眼見色後,在能被染的色上貪著,不能夠集中心,比丘們!這樣,比丘是對色不忍耐者。
  2.   比丘們!而怎樣比丘是對聲音不忍耐者?比丘們!比丘以耳聽聲音後,在能被染的聲音上貪著,不能夠集中心,比丘們!這樣,比丘是對聲音不忍耐者。
  3.   比丘們!而怎樣比丘是對氣味不忍耐者?比丘們!比丘以鼻聞氣味後,在能被染的氣味上貪著,不能夠集中心,比丘們!這樣,比丘是對氣味不忍耐者。
  4.   比丘們!而怎樣比丘是對味道不忍耐者?比丘們!比丘以舌嚐味道後,在能被染的味道上貪著,不能夠集中心,比丘們!這樣,比丘是對味道不忍耐者。
  5.   比丘們!而怎樣比丘是對所觸不忍耐者?比丘們!比丘以身觸所觸後,在能被染的所觸上貪著,不能夠集中心,比丘們!這樣,比丘是對所觸不忍耐者。

  比丘們!具備這五法的比丘是不應該被奉獻者、不應該被供奉者、不應該被供養者、不應該被合掌者、非世間的無上福田。


  比丘們!具備五支的國王龍象是適合國王的、能被國王使用的,就名為『國王的一部分』,哪五個?比丘們!這裡,國王的龍象是對諸色忍耐者、對諸聲音忍耐者、對諸氣味忍耐者、對諸味道忍耐者、對諸所觸忍耐者。

  1.   比丘們!而怎樣國王的龍象是對色忍耐者?比丘們!這裡,到達戰場的國王的龍象看見象軍後,或看見馬軍後,或看見車軍後,或看見步軍後不消沈、不喪氣,堅硬,能夠投入戰場,比丘們!這樣,國王的龍象是對色忍耐者。
  2.   比丘們!而怎樣國王的龍象是對聲音忍耐者?比丘們!這裡,到達戰場的國王的龍象聽聞象聲後,或聽聞馬聲後,或聽聞車聲後,或聽聞步聲後,或聽聞大鼓後,或聽聞小鼓後,或聽聞法螺後,或聽聞鑵鼓的響亮聲音後不消沈、不喪氣,堅硬,能夠投入戰場,比丘們!這樣,國王的龍象是對聲音忍耐者。
  3.   比丘們!而怎樣國王的龍象是對氣味忍耐者?比丘們!這裡,到達戰場的國王的龍象凡那些有良好出身的、經常出入戰場的國王龍象,嗅聞牠們的大小便氣味後不消沈、不喪氣,堅硬,能夠投入戰場,比丘們!這樣,國王的龍象是對氣味忍耐者。
  4.   比丘們!而怎樣國王的龍象是對味道忍耐者?比丘們!這裡,到達戰場的國王的龍象被輕忽水草施物一次,或二次,或三次,或四次,或被輕忽水草施物五次,不消沈、不喪氣,堅硬,能夠投入戰場,比丘們!這樣,國王的龍象是對味道忍耐者。
  5.   比丘們!而怎樣國王的龍象是對所觸忍耐者?比丘們!這裡,到達戰場的國王的龍象被一枝速箭貫穿,或二枝,或三枝,或四枝,或被五枝速箭貫穿,不消沈、不喪氣,堅硬,能夠投入戰場,比丘們!這樣,國王的龍象是對所觸忍耐者。

  比丘們!具備這五支的國王龍象是適合國王的、能被國王使用的,就名為『國王的一部分』。


  同樣的,比丘們!具備五法的比丘是應該被奉獻者、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,哪五個?比丘們!這裡,比丘是對諸色忍耐者、對諸聲音忍耐者、對諸氣味忍耐者、對諸味道忍耐者、對諸所觸忍耐者。

  1.   比丘們!而怎樣比丘是對色忍耐者?比丘們!比丘以眼見色後,在能被染的色上不貪著,能夠集中心,比丘們!這樣,比丘是對色忍耐者。
  2.   比丘們!而怎樣比丘是對聲音忍耐者?比丘們!比丘以耳聽聲音後,在能被染的聲音上不貪著,能夠集中心,比丘們!這樣,比丘是對聲音忍耐者。
  3.   比丘們!而怎樣比丘是對氣味忍耐者?比丘們!比丘以鼻聞氣味後,在能被染的氣味上不貪著,能夠集中心,比丘們!這樣,比丘是對氣味忍耐者。
  4.   比丘們!而怎樣比丘是對味道忍耐者?比丘們!比丘以舌嚐味道後,在能被染的諸味道上不貪著,能夠集中心,比丘們!這樣,比丘是對味道忍耐者。
  5.   比丘們!而怎樣比丘是對所觸忍耐者?比丘們!比丘以身觸所觸後,在能被染的所觸上不貪著,能夠集中心,比丘們!這樣,比丘是對所觸忍耐者。

  比丘們!具備這五法的比丘是應該被奉獻者、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。」

139不忍耐者經
139不忍耐者經

akkhama:a. [a-khama] 不能忍耐的, 無可忍的.。

140聽聞者經

AN.5.140/ 10. Sotasuttaṃ

   140. “Pañcahi, bhikkhave, aṅgehi samannāgato rañño nāgo rājāraho hoti rājabhoggo, rañño aṅgaṃtveva saṅkhaṃ gacchati. Katamehi pañcahi? Idha, bhikkhave, rañño nāgo sotā ca hoti, hantā ca, rakkhitā ca, khantā ca, gantā ca.

   “Kathañca, bhikkhave, rañño nāgo sotā hoti? Idha, bhikkhave, rañño nāgo yamenaṃ hatthidammasārathi kāraṇaṃ kāreti– yadi vā katapubbaṃ yadi vā akatapubbaṃ taṃ aṭṭhiṃ katvā manasi katvā sabbaṃ cetasā samannāharitvā ohitasoto suṇāti. Evaṃ kho, bhikkhave, rañño nāgo sotā hoti.

   “Kathañca, bhikkhave, rañño nāgo hantā hoti? Idha, bhikkhave, rañño nāgo saṅgāmagato hatthimpi hanati, hatthāruhampi hanati, assampi hanati, assāruhampi hanati, rathampi hanati, rathikampi hanati, pattikampi hanati. Evaṃ kho, bhikkhave, rañño nāgo hantā hoti.

   “Kathañca, bhikkhave, rañño nāgo rakkhitā hoti? Idha, bhikkhave, rañño nāgo saṅgāmagato rakkhati purimaṃ kāyaṃ, rakkhati pacchimaṃ kāyaṃ, rakkhati purime pāde, rakkhati pacchime pāde, rakkhati sīsaṃ, rakkhati kaṇṇe, rakkhati dante, rakkhati soṇḍaṃ, rakkhati vāladhiṃ, rakkhati hatthāruhaṃ. Evaṃ kho, bhikkhave, rañño nāgo rakkhitā hoti.

   “Kathañca bhikkhave, rañño nāgo khantā hoti? Idha, bhikkhave, rañño nāgo saṅgāmagato khamo hoti sattippahārānaṃ asippahārānaṃ usuppahārānaṃ pharasuppahārānaṃ bheripaṇavasaṅkhatiṇavaninnādasaddānaṃ. Evaṃ kho, bhikkhave, rañño nāgo khantā hoti.

   “Kathañca, bhikkhave, rañño nāgo gantā hoti? Idha, bhikkhave, rañño nāgo yamenaṃ hatthidammasārathi disaṃ peseti– yadi vā gatapubbaṃ yadi vā agatapubbaṃ– taṃ khippameva gantā hoti. Evaṃ kho, bhikkhave, rañño nāgo gantā hoti.

   “Imehi kho, bhikkhave, pañcahi aṅgehi samannāgato rañño nāgo rājāraho hoti rājabhoggo, rañño aṅgaṃtveva saṅkhaṃ gacchati.

   “Evamevaṃ kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa. Katamehi pañcahi? Idha, bhikkhave, bhikkhu sotā ca hoti, hantā ca, rakkhitā ca, khantā ca, gantā ca.

   “Kathañca, bhikkhave, bhikkhu sotā hoti? Idha, bhikkhave, bhikkhu tathāgatappavedite dhammavinaye desiyamāne aṭṭhiṃkatvā manasi katvā sabbaṃ cetasā samannāharitvā ohitasoto dhammaṃ suṇāti. Evaṃ kho, bhikkhave, bhikkhu sotā hoti.

   “Kathañca, bhikkhave, bhikkhu hantā hoti? Idha, bhikkhave, bhikkhu uppannaṃ kāmavitakkaṃ nādhivāseti, pajahati vinodeti (hanati) byantīkaroti anabhāvaṃ gameti; uppannaṃ byāpādavitakkaṃ …pe… uppannaṃ vihiṃsāvitakkaṃ …pe… uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti (hanati) byantīkaroti anabhāvaṃ gameti. Evaṃ kho, bhikkhave, bhikkhu hantā hoti.

   “Kathañca bhikkhave, bhikkhu rakkhitā hoti? Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati; rakkhati cakkhundriyaṃ; cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati; rakkhati manindriyaṃ; manindriye saṃvaraṃ āpajjati. Evaṃ kho, bhikkhave, bhikkhu rakkhitā hoti.

   “Kathañca, bhikkhave, bhikkhu khantā hoti? Idha, bhikkhave, bhikkhu khamo hoti sītassa uṇhassa jighacchāya pipāsāya ḍaṃsamakasavātātapasarīsa pasamphassānaṃ; duruttānaṃ durāgatānaṃ vacanapathānaṃ uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsakajātiko hoti. Evaṃ kho, bhikkhave, bhikkhu khantā hoti.

   “Kathañca, bhikkhave, bhikkhu gantā hoti? Idha bhikkhave, bhikkhu yā sā disā agatapubbā iminā dīghena addhunā, yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṃ, taṃ khippaññeva gantā hoti. Evaṃ kho, bhikkhave, bhikkhu gantā hoti.

   “Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āhuneyyo hoti …pe… anuttaraṃ puññakkhettaṃ lokassā”ti. Dasamaṃ.

  Rājavaggo catuttho.

   Tassuddānaṃ–

   Cakkānuvattanā rājā, yassaṃdisaṃ dve ceva patthanā;

   Appaṃsupati bhattādo, akkhamo ca sotena cāti.

140聽聞者經

增支部5集140經/聽聞者經

  「比丘們!具備五支為國王的龍象、適合國王的、能被國王使用的,就名為『國王的一部分』,哪五個?比丘們!這裡,國王的龍象是聽聞者、破壞者、守護者、忍耐者、行去者。

  1.   比丘們!而怎樣國王的龍象是聽聞者?比丘們!國王的龍象,凡馴象師使牠作懲治,不論以前做的或以前沒做的,對那個作目標後、作意後、全心注意後傾耳聽聞,比丘們!這樣,國王的龍象是聽聞者。
  2.   比丘們!而怎樣國王的龍象是破壞者?比丘們!到達戰場的國王的龍象破壞象,也破壞騎象者;破壞馬,也破壞騎馬者;破壞車,也破壞車兵,也破壞步兵,比丘們!這樣,國王的龍象是破壞者。
  3.   比丘們!而怎樣國王的龍象是守護者?比丘們!到達戰場的國王的龍象保護前身,保護後身,保護前足,保護後足,保護頭,保護耳,保護牙,保護鼻,保護尾,保護騎象者,比丘們!這樣,國王的龍象是守護者。
  4.   比丘們!而怎樣國王的龍象是忍耐者?比丘們!到達戰場的國王的龍象是矛攻擊的、刀(劍)攻擊的、箭攻擊的、斧攻擊的,大鼓-小鼓-法螺-鑵鼓響亮聲音的忍耐者,比丘們!這樣,國王的龍象是忍耐者。
  5.   比丘們!而怎樣國王的龍象是行去者?比丘們!國王的龍象,凡馴象師對牠命令方向,不論以前到達的或以前沒到達的,都是對那個迅速行去者。

  比丘們!這樣,國王的龍象是行去者。比丘們!具備這五支為國王的龍象、適合國王的、能被國王使用的,就名為『國王的一部分』。


  同樣的,比丘們!具備五法的比丘是應該被奉獻者、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,哪五個?比丘們!這裡,比丘是聽聞者、破壞者、守護者、忍耐者、行去者。

  1.   比丘們!而怎樣比丘是聽聞者?比丘們!比丘在如來宣說的法律被教導時作目標後、作意後、全心注意後傾耳聽法,比丘們!這樣,比丘是聽聞者。
  2.   比丘們!而怎樣比丘是破壞者?比丘們!比丘對已生起的欲尋不容忍它,捨斷、驅離(破壞)、作終結、使之走到不存在;對已生起的惡意尋……(中略)對已生起的加害尋……(中略)對已生起的諸惡不善法不容忍,捨斷、驅離、作終結、使之走到不存在,比丘們!這樣,比丘是破壞者。
  3.   比丘們!而怎樣比丘是守護者?比丘們!比丘以眼見色後,不成為相的執取者、細相的執取者,因那個理由,貪婪、憂諸惡不善法會流入那位住於眼根不自制者。他走向為了那個的自制,守護眼根,在眼根上來到自制;以耳聽聲音後……以鼻聞氣味後……以舌嚐味道後……以身觸所觸後……以意識知法後,不成為相的執取者、細相的執取者,因那個理由,貪婪、憂諸惡不善法會流入那位住於意根不自制者。他走向為了那個的自制,保護意根,在意根上來到自制,比丘們!這樣,比丘是守護者。
  4.   比丘們!而怎樣比丘是忍耐者?比丘們!比丘是寒的、暑的、飢的、渴的、與虻蚊風烈日蛇的接觸的、辱罵的、誹謗說話方式(語路)的忍耐者,是已生起苦的、激烈的、猛烈的、強烈的、不愉快的、不合意的、奪命的身體感受的忍住之類者,比丘們!這樣,比丘是忍耐者。
  5.   比丘們!而怎樣比丘是行去者?比丘們!比丘凡經這長時間[輪迴],這個以前沒到達的方向,即:一切行的止、一切依著的斷念、渴愛的滅盡、離貪、滅、涅槃,就是迅速的行去者,比丘們!這樣,比丘是行去者。比丘們!具備這五法的比丘是應該被奉獻者……(中略)世間的無上福田。」[≃AN.4.114]

  王品第四,其攝頌:

  「隨轉輪[二則]、王,無論何方連同二則祈望,

   少睡、取食者,不忍耐者與聽聞者。」

140聽聞者經
140聽聞者經

sota:① n. [Sk. śrotas, śrotra<śru] 耳. pl. nom. sotā. sotaṃ odahati (avadahati). 傾聽, 傾聴. -añjana 塗薬的耳. -āvadhāna 傾聴. -dasaka 耳十法. -dvāra 耳門. -ppasāda 耳浄(耳根色). -roga 耳病. -viññeyya 耳所識的. -samphassa 耳触. -samphassa-ja 耳触所生的. ② m. n. [Sk. srotas<sru] 流, 流水, 流口. sg. nom. sato; pl. nom. sotā, sotāni, sotāyo.。