增支部2集11经到21经

2. 争论品

11经

11. "比丘们,有两种力量。哪两种?反省力和修习力。

比丘们,什么是反省力?在这里,有人这样反省:'身恶行的果报在现世和来世都是不善的;语恶行的果报在现世和来世都是不善的;意恶行的果报在现世和来世都是不善的。'他如此反省后,就舍弃身恶行而修习身善行,舍弃语恶行而修习语善行,舍弃意恶行而修习意善行,保持自己清净。比丘们,这就叫做反省力。

比丘们,什么是修习力?在这里,比丘们,这种修习力是学习者的力量。比丘们,学习者依靠这种力量来断除贪欲、嗔恚、愚痴。断除了贪欲、嗔恚、愚痴后,他不再做不善之事,不再从事邪恶之事。比丘们,这就叫做修习力。比丘们,这就是两种力量。"

12经

12. "比丘们,有两种力量。哪两种?反省力和修习力。

比丘们,什么是反省力?在这里,有人这样反省:'身恶行的果报在现世和来世都是不善的;语恶行的果报在现世和来世都是不善的;意恶行的果报在现世和来世都是不善的。'他如此反省后,就舍弃身恶行而修习身善行,舍弃语恶行而修习语善行,舍弃意恶行而修习意善行,保持自己清净。比丘们,这就叫做反省力。

比丘们,什么是修习力?在这里,比丘修习念觉支,依止远离、依止离欲、依止灭尽,导向舍离;修习择法觉支...修习精进觉支...修习喜觉支...修习轻安觉支...修习定觉支...修习舍觉支,依止远离、依止离欲、依止灭尽,导向舍离。比丘们,这就叫做修习力。比丘们,这就是两种力量。"

13经

13. "比丘们,有两种力量。哪两种?反省力和修习力。

比丘们,什么是反省力?在这里,有人这样反省:'身恶行的果报在现世和来世都是不善的;语恶行的果报在现世和来世都是不善的;意恶行的果报在现世和来世都是不善的。'他如此反省后,就舍弃身恶行而修习身善行,舍弃语恶行而修习语善行,舍弃意恶行而修习意善行,保持自己清净。比丘们,这就叫做反省力。

比丘们,什么是修习力?在这里,比丘离开感官欲望,离开不善法,进入并安住于有寻有伺、由离生喜乐的初禅。寻伺寂止,内心宁静,心专注一境,进入并安住于无寻无伺、由定生喜乐的第二禅。离喜之后住于舍,正念正知,以身受乐,正如圣者们所说的'舍念乐住',进入并安住于第三禅。舍弃乐与苦,先前的喜忧已灭,进入并安住于不苦不乐、舍念清净的第四禅。比丘们,这就叫做修习力。比丘们,这就是两种力量。"

14经

14. "比丘们,如来有两种说法。哪两种?简略说法和详细说法。比丘们,这就是如来的两种说法。"

15经

15. "比丘们,在一个争论中,如果犯错的比丘和指责的比丘都不好好自我反省,那么比丘们,这个争论就可能会变得长久、激烈、恶化,比丘们也不能安乐地生活。比丘们,在一个争论中,如果犯错的比丘和指责的比丘都能好好自我反省,那么比丘们,这个争论就不会变得长久、激烈、恶化,比丘们也能安乐地生活。

比丘们,犯错的比丘如何好好自我反省呢?在这里,比丘们,犯错的比丘这样思考:'我确实在某方面以身体做了不善行。那位比丘看到我在某方面以身体做不善行。如果我没有在某方面以身体做不善行,那位比丘就不会看到我在某方面以身体做不善行。正是因为我在某方面以身体做了不善行,所以那位比丘看到我在某方面以身体做不善行。看到后,那位比丘不高兴。不高兴时,他对我说了不悦的话。被他说了不悦的话,我也不高兴。不高兴时,我告诉了其他人。这样,我的过错就像税吏的货物一样暴露了。'比丘们,这就是犯错的比丘如何好好自我反省。

比丘们,指责的比丘如何好好自我反省呢?在这里,比丘们,指责的比丘这样思考:'这位比丘确实在某方面以身体做了不善行。我看到这位比丘在某方面以身体做不善行。如果这位比丘没有在某方面以身体做不善行,我就不会看到这位比丘在某方面以身体做不善行。正是因为这位比丘在某方面以身体做了不善行,所以我看到这位比丘在某方面以身体做不善行。看到后,我不高兴。不高兴时,我对这位比丘说了不悦的话。被我说了不悦的话,这位比丘也不高兴。不高兴时,他告诉了其他人。这样,我的过错就像税吏的货物一样暴露了。'比丘们,这就是指责的比丘如何好好自我反省。

比丘们,在一个争论中,如果犯错的比丘和指责的比丘都不好好自我反省,那么比丘们,这个争论就可能会变得长久、激烈、恶化,比丘们也不能安乐地生活。比丘们,在一个争论中,如果犯错的比丘和指责的比丘都能好好自我反省,那么比丘们,这个争论就不会变得长久、激烈、恶化,比丘们也能安乐地生活。"

16经

16. 这时,有一位婆罗门来到世尊那里。来到后,与世尊互相问候。互相问候寒暄后,坐在一旁。坐在一旁的那位婆罗门对世尊说:"尊敬的乔达摩先生,是什么原因,什么条件,使得有些众生身坏命终后往生到恶趣、恶道、堕处、地狱呢?"

"婆罗门,正是由于非法行为和不正当行为,所以有些众生身坏命终后往生到恶趣、恶道、堕处、地狱。"

"尊敬的乔达摩先生,是什么原因,什么条件,使得有些众生身坏命终后往生到善趣、天界呢?"

"婆罗门,正是由于法行为和正当行为,所以有些众生身坏命终后往生到善趣、天界。"

"太精彩了,乔达摩先生!太精彩了,乔达摩先生!尊敬的乔达摩先生,就像有人扶起摔倒的,揭示被隐藏的,为迷路者指明道路,在黑暗中举起油灯,让有眼之人得见色法。同样地,乔达摩先生以种种方便解说了法。我现在皈依乔达摩先生、皈依法、皈依比丘僧团。愿乔达摩先生接受我为优婆塞,从今日起终生皈依。"

17经

17. 这时,婆罗门阇努索尼来到世尊那里。来到后,与世尊互相问候。互相问候寒暄后,坐在一旁。坐在一旁的婆罗门阇努索尼对世尊说:"尊敬的乔达摩先生,是什么原因,什么条件,使得有些众生身坏命终后往生到恶趣、恶道、堕处、地狱呢?"

"婆罗门,正是由于已做和未做。所以有些众生身坏命终后往生到恶趣、恶道、堕处、地狱。"

"尊敬的乔达摩先生,是什么原因,什么条件,使得有些众生身坏命终后往生到善趣、天界呢?"

"婆罗门,正是由于已做和未做。所以有些众生身坏命终后往生到善趣、天界。"

"我不理解尊敬的乔达摩先生简略所说而未详细解释的意思。请乔达摩先生为我说法,让我能理解乔达摩先生简略所说而未详细解释的意思。"

"那么,婆罗门,你要仔细听,好好思考,我要说了。""是的,先生。"婆罗门阇努索尼回答世尊。世尊说:

"婆罗门,在这里,有人做了身恶行,没有做身善行;做了语恶行,没有做语善行;做了意恶行,没有做意善行。婆罗门,就是这样由于已做和未做,所以有些众生身坏命终后往生到恶趣、恶道、堕处、地狱。婆罗门,在这里,有人做了身善行,没有做身恶行;做了语善行,没有做语恶行;做了意善行,没有做意恶行。婆罗门,就是这样由于已做和未做,所以有些众生身坏命终后往生到善趣、天界。"

"太精彩了,乔达摩先生!...愿乔达摩先生接受我为优婆塞,从今日起终生皈依。"

18经

18. 这时,尊者阿难来到世尊那里。来到后,向世尊礼拜,然后坐在一旁。世尊对坐在一旁的尊者阿难说:"阿难,我明确地说,身恶行、语恶行、意恶行是不应该做的。"

"世尊,如果做了世尊明确说不应该做的身恶行、语恶行、意恶行,会有什么过患呢?"

"阿难,如果做了我明确说不应该做的身恶行、语恶行、意恶行,会有这些过患:自己谴责自己;有智之人经过调查后会指责;恶名远扬;临终时神志不清;身坏命终后往生到恶趣、恶道、堕处、地狱。阿难,如果做了我明确说不应该做的身恶行、语恶行、意恶行,会有这些过患。"

"阿难,我明确地说,身善行、语善行、意善行是应该做的。"

"世尊,如果做了世尊明确说应该做的身善行、语善行、意善行,会有什么功德呢?"

"阿难,如果做了我明确说应该做的身善行、语善行、意善行,会有这些功德:自己不谴责自己;有智之人经过调查后会赞扬;美名远扬;临终时神志清醒;身坏命终后往生到善趣、天界。阿难,如果做了我明确说应该做的身善行、语善行、意善行,会有这些功德。"

19经

19. "比丘们,你们要断除不善。比丘们,不善是可以断除的。如果不善不能断除,我就不会这样说:'比丘们,你们要断除不善。'正因为不善可以断除,所以我这样说:'比丘们,你们要断除不善。'比丘们,如果断除不善会导致不利、痛苦,我就不会这样说:'比丘们,你们要断除不善。'正因为断除不善会导致利益、快乐,所以我这样说:'比丘们,你们要断除不善。'"

"比丘们,你们要修习善法。比丘们,善法是可以修习的。如果善法不能修习,我就不会这样说:'比丘们,你们要修习善法。'正因为善法可以修习,所以我这样说:'比丘们,你们要修习善法。'比丘们,如果修习善法会导致不利、痛苦,我就不会这样说:'比丘们,你们要修习善法。'正因为修习善法会导致利益、快乐,所以我这样说:'比丘们,你们要修习善法。'"

20经

20. "比丘们,这两种法会导致正法的衰退和消失。哪两种?文字排列错误和意义理解错误。比丘们,当文字排列错误时,意义也会被误解。比丘们,这两种法会导致正法的衰退和消失。"

21经

21. "比丘们,这两种法会导致正法的稳固,不衰退,不消失。哪两种?文字排列正确和意义理解正确。比丘们,当文字排列正确时,意义也会被正确理解。比丘们,这两种法会导致正法的稳固,不衰退,不消失。"

争论品第二完。

巴利语原版经文

2. Adhikaraṇavaggo

11

　　 11. “Dvemāni bhikkhave, balāni. Katamāni dve? Paṭisaṅkhānabalañca bhāvanābalañca. Katamañca, bhikkhave, paṭisaṅkhānabalaṃ? Idha, bhikkhave, ekacco iti paṭisañcikkhati– ‘kāyaduccaritassa kho pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañca, vacīduccaritassa pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañca, manoduccaritassa pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañcā’ti. So iti paṭisaṅkhāya kāyaduccaritaṃ pahāya kāyasucaritaṃ bhāveti, vacīduccaritaṃ pahāya vacīsucaritaṃ bhāveti, manoduccaritaṃ pahāya manosucaritaṃ bhāveti, suddhaṃ attānaṃ pariharati. Idaṃ vuccati, bhikkhave, paṭisaṅkhānabalaṃ.

　　 “Katamañca, bhikkhave, bhāvanābalaṃ. Tatra, bhikkhave, yamidaṃ bhāvanābalaṃ sekhānametaṃ balaṃ. Sekhañhi so, bhikkhave, balaṃ āgamma rāgaṃ pajahati, dosaṃ pajahati, mohaṃ pajahati. Rāgaṃ pahāya, dosaṃ pahāya, mohaṃ pahāya yaṃ akusalaṃ na taṃ karoti, yaṃ pāpaṃ na taṃ sevati. Idaṃ vuccati, bhikkhave, bhāvanābalaṃ. Imāni kho, bhikkhave, dve balānī”ti.

12

　　 12. “Dvemāni, bhikkhave, balāni. Katamāni dve? Paṭisaṅkhānabalañca bhāvanābalañca. Katamañca, bhikkhave, paṭisaṅkhānabalaṃ? Idha, bhikkhave, ekacco iti paṭisañcikkhati– ‘kāyaduccaritassa kho pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañca, vacīduccaritassa pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañca, manoduccaritassa pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañcā’ti. So iti paṭisaṅkhāya kāyaduccaritaṃ pahāya kāyasucaritaṃ bhāveti, vacīduccaritaṃ pahāya vacīsucaritaṃ bhāveti, manoduccaritaṃ pahāya manosucaritaṃ bhāveti, suddhaṃ attānaṃ pariharati. Idaṃ vuccati, bhikkhave, paṭisaṅkhānabalaṃ.

　　 “Katamañca, bhikkhave, bhāvanābalaṃ? Idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vosaggapariṇāmiṃ, dhammavicayasambojjhaṅgaṃ bhāveti… vīriyasambojjhaṅgaṃ bhāveti… pītisambojjhaṅgaṃ bhāveti… passaddhisambojjhaṅgaṃ bhāveti… samādhisambojjhaṅgaṃ bhāveti… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vosaggapariṇāmiṃ Idaṃ vuccati, bhikkhave, bhāvanābalaṃ. Imāni kho, bhikkhave, dve balānī”ti.

13

　　 13. “Dvemāni, bhikkhave, balāni. Katamāni dve? Paṭisaṅkhānabalañca bhāvanābalañca. Katamañca, bhikkhave, paṭisaṅkhānabalaṃ? Idha, bhikkhave ekacco iti paṭisañcikkhati– ‘kāyaduccaritassa kho pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañca, vacīduccaritassa kho pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañca, manoduccaritassa kho pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañcā’ti. So iti paṭisaṅkhāya kāyaduccaritaṃ pahāya kāyasucaritaṃ bhāveti, vacīduccaritaṃ pahāya vacīsucaritaṃ bhāveti, manoduccaritaṃ pahāya manosucaritaṃ bhāveti, suddhaṃ attānaṃ pariharati. Idaṃ vuccati, bhikkhave, paṭisaṅkhānabalaṃ.

　　 “Katamañca, bhikkhave, bhāvanābalaṃ? Idha, bhikkhave, bhikkhu vivicceva kāmehi, vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Idaṃ vuccati, bhikkhave, bhāvanābalaṃ. Imāni kho, bhikkhave, dve balānī”ti.

14

　　 14. “Dvemā, bhikkhave, tathāgatassa dhammadesanā. Katamā dve? Saṃkhittena ca vitthārena ca. Imā kho, bhikkhave, dve tathāgatassa dhammadesanā”ti.

15

　　 15. “Yasmiṃ bhikkhave, adhikaraṇe āpanno ca bhikkhu codako ca bhikkhu na sādhukaṃ attanāva attānaṃ paccavekkhati tasmetaṃ, bhikkhave, adhikaraṇe pāṭikaṅkhaṃ dīghattāya kharattāya vāḷattāya saṃvattissati, bhikkhū a na phāsuṃ viharissantīti. Yasmiñca kho, bhikkhave, adhikaraṇe āpanno ca bhikkhu codako ca bhikkhu sādhukaṃ attanāva attānaṃ paccavekkhati tasmetaṃ, bhikkhave, adhikaraṇe pāṭikaṅkhaṃ na dīghattāya kharattāya vāḷattāya saṃvattissati, bhikkhū ca phāsuṃ viharissantīti.

　　 “Kathañca, bhikkhave, āpanno bhikkhu sādhukaṃ attanāva attānaṃ paccavekkhati? Idha, bhikkhave, āpanno bhikkhu iti paṭisañcikkhati – ‘ahaṃ kho akusalaṃ āpanno kañcideva desaṃ kāyena. Maṃ so bhikkhu addasa akusalaṃ āpajjamānaṃ kiñcideva desaṃ kāyena. No ce ahaṃ akusalaṃ āpajjeyyaṃ kiñcideva desaṃ kāyena, na maṃ so bhikkhu passeyya akusalaṃ āpajjamānaṃ kiñcideva desaṃ kāyena. Yasmā ca kho, ahaṃ akusalaṃ āpanno kiñcideva desaṃ kāyena, tasmā maṃ so bhikkhu addasa akusalaṃ āpajjamānaṃ kiñcideva desaṃ kāyena. Disvā ca pana maṃ so bhikkhu akusalaṃ āpajjamānaṃ kiñcideva desaṃ kāyena anattamano ahosi. Anattamano samāno anattamanavacanaṃ maṃ so bhikkhu avaca. Anattamanavacanāhaṃ tena bhikkhunā vutto samāno anattamano ahosiṃ. Anattamano samāno paresaṃ ārocesiṃ. Iti mameva tattha accayo accagamā suṅkadāyakaṃva bhaṇḍasminti. Evaṃ kho, bhikkhave, āpanno bhikkhu sādhukaṃ attanāva attānaṃ paccavekkhati.

　　 “Kathañca, bhikkhave, codako bhikkhu sādhukaṃ attanāva attānaṃ paccavekkhati? Idha, bhikkhave, codako bhikkhu iti paṭisañcikkhati– ‘ayaṃ kho bhikkhu akusalaṃ āpanno kiñcideva desaṃ kāyena. Ahaṃ imaṃ bhikkhuṃ addasaṃ akusalaṃ āpajjamānaṃ kiñcideva desaṃ kāyena. No ce ayaṃ bhikkhu akusalaṃ āpajjeyya kiñcideva desaṃ kāyena, nāhaṃ imaṃ bhikkhuṃ passeyyaṃ akusalaṃ āpajjamānaṃ kiñcideva desaṃ kāyena. Yasmā ca kho, ayaṃ bhikkhu akusalaṃ āpanno kiñcideva desaṃ kāyena, tasmā ahaṃ imaṃ bhikkhuṃ addasaṃ akusalaṃ āpajjamānaṃ kiñcideva desaṃ kāyena. Disvā ca panāhaṃ imaṃ bhikkhuṃ akusalaṃ āpajjamānaṃ kiñcideva desaṃ kāyena anattamano ahosiṃ. Anattamano samāno anattamanavacanāhaṃ imaṃ bhikkhuṃ avacaṃ. Anattamanavacanāyaṃ bhikkhu mayā vutto samāno anattamano ahosi. Anattamano samāno paresaṃ ārocesi. Iti mameva tattha accayo accagamā suṅkadāyakaṃva bhaṇḍasminti. Evaṃ kho, bhikkhave, codako bhikkhu sādhukaṃ attanāva attānaṃ paccavekkhati.

　　 “Yasmiṃ, bhikkhave, adhikaraṇe āpanno ca bhikkhu codako ca bhikkhu na sādhukaṃ attanāva attānaṃ paccavekkhati tasmetaṃ, bhikkhave, adhikaraṇe pāṭikaṅkhaṃ dīghattāya kharattāya vāḷattāya saṃvattissati, bhikkhū ca na phāsuṃ viharissantīti. Yasmiñca kho, bhikkhave, adhikaraṇe āpanno ca bhikkhu codako ca bhikkhu sādhukaṃ attanāva attānaṃ paccavekkhati tasmetaṃ, bhikkhave, adhikaraṇe pāṭikaṅkhaṃ na dīghattāya kharattāya vāḷattāya saṃvattissati, bhikkhū ca phāsu viharissantī”ti.

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　　 16. Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so brāhmaṇo bhagavantaṃ etadavoca– “ko nu kho, bho gotama, hetu ko paccayo yena midhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjantī”ti? “Adhammacariyāvisamacariyāhetu kho, brāhmaṇa, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjantī”ti.

　　 “Ko nu kho, bho gotama, hetu ko paccayo yena midhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī”ti? “Dhammacariyāsamacariyāhetu kho, brāhmaṇa evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī”ti.

　　 “Abhikkantaṃ, bho gotama! Abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya– ‘cakkhumanto rūpāni dakkhantī’ti, evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.

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　　 17. Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca– “ko nu kho, bho gotama, hetu ko paccayo yena midhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjantī”ti? “Katattā ca, brāhmaṇa, akatattā ca. Evamidhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjantī”ti. “Ko pana, bho gotama, hetu ko paccayo yena midhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī”ti? “Katattā ca, brāhmaṇa, akatattā ca. Evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī”ti. “Na kho ahaṃ imassa bhoto gotamassa saṃkhittena bhāsitassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ ājānāmi. Sādhu me bhavaṃ gotamo tathā dhammaṃ desetu yathā ahaṃ imassa bhoto gotamassa saṃkhittena bhāsitassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ ājāneyyan”ti. “Tena hi, brāhmaṇa, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti. “Evaṃ bho”ti kho jāṇussoṇi brāhmaṇo bhagavato paccassosi. Bhagavā etadavoca–

　　 “Idha, brāhmaṇa, ekaccassa kāyaduccaritaṃ kataṃ hoti, akataṃ hoti kāyasucaritaṃ; vacīduccaritaṃ kataṃ hoti, akataṃ hoti vacīsucaritaṃ; manoduccaritaṃ kataṃ hoti, akataṃ hoti manosucaritaṃ. Evaṃ kho, brāhmaṇa, katattā ca akatattā ca evamidhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti. Idha pana, brāhmaṇa, ekaccassa kāyasucaritaṃ kataṃ hoti, akataṃ hoti kāyaduccaritaṃ; vacīsucaritaṃ kataṃ hoti, akataṃ hoti vacīduccaritaṃ; manosucaritaṃ kataṃ hoti, akataṃ hoti manoduccaritaṃ. Evaṃ kho, brāhmaṇa, katattā ca akatattā ca evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī”ti.

　　 “Abhikkantaṃ bho gotama …pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.

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　　 18. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ bhagavā etadavoca “ekaṃsenāhaṃ, ānanda, akaraṇīyaṃ vadāmi kāyaduccaritaṃ vacīduccaritaṃ manoduccaritan”ti. “Yamidaṃ, bhante, bhagavatā ekaṃsena akaraṇīyaṃ akkhātaṃ kāyaduccaritaṃ vacīduccaritaṃ manoduccaritaṃ tasmiṃ akaraṇīye kayiramāne ko ādīnavo pāṭikaṅkho”ti? “Yamidaṃ, ānanda, mayā ekaṃsena akaraṇīyaṃ akkhātaṃ kāyaduccaritaṃ vacīduccaritaṃ manoduccaritaṃ tasmiṃ akaraṇīye kayiramāne ayaṃ ādīnavo pāṭikaṅkho– attāpi attānaṃ upavadati, anuvicca viññū garahanti, pāpako kittisaddo abbhuggacchati, sammūḷho kālaṃ karoti, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Yamidaṃ, ānanda, mayā ekaṃsena akaraṇīyaṃ akkhātaṃ kāyaduccaritaṃ vacīduccaritaṃ manoduccaritaṃ tasmiṃ akaraṇīye kayiramāne ayaṃ ādīnavo pāṭikaṅkho”ti.

　　 “Ekaṃsenāhaṃ, ānanda, karaṇīyaṃ vadāmi kāyasucaritaṃ vacīsucaritaṃ manosucaritan”ti. “Yamidaṃ, bhante, bhagavatā ekaṃsena karaṇīyaṃ akkhātaṃ kāyasucaritaṃ vacīsucaritaṃ manosucaritaṃ tasmiṃ karaṇīye kayiramāne ko ānisaṃso pāṭikaṅkho”ti? “Yamidaṃ, ānanda, mayā ekaṃsena karaṇīyaṃ akkhātaṃ kāyasucaritaṃ vacīsucaritaṃ manosucaritaṃ tasmiṃ karaṇīye kayiramāne ayaṃ ānisaṃso pāṭikaṅkho– attāpi attānaṃ na upavadati, anuvicca viññū pasaṃsanti, kalyāṇo kittisaddo abbhuggacchati, asammūḷho kālaṃ karoti, kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Yamidaṃ, ānanda, mayā ekaṃsena karaṇīyaṃ akkhātaṃ kāyasucaritaṃ vacīsucaritaṃ manosucaritaṃ tasmiṃ karaṇīye kayiramāne ayaṃ ānisaṃso pāṭikaṅkho”ti.

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　　 19. “Akusalaṃ, bhikkhave, pajahatha. Sakkā, bhikkhave, akusalaṃ pajahituṃ. No cedaṃ, bhikkhave, sakkā abhavissa akusalaṃ pajahituṃ, nāhaṃ evaṃ vadeyyaṃ– ‘akusalaṃ, bhikkhave, pajahathā’ti. Yasmā ca kho, bhikkhave, sakkā akusalaṃ pajahituṃ tasmāhaṃ evaṃ vadāmi– ‘akusalaṃ, bhikkhave, pajahathā’ti. Akusalañca hidaṃ, bhikkhave, pahīnaṃ ahitāya dukkhāya saṃvatteyya nāhaṃ evaṃ vadeyyaṃ– ‘akusalaṃ, bhikkhave, pajahathā’ti. Yasmā ca kho, bhikkhave, akusalaṃ pahīnaṃ hitāya sukhāya saṃvattati tasmāhaṃ evaṃ vadāmi– ‘akusalaṃ bhikkhave, pajahathā’”ti.

　　 “Kusalaṃ bhikkhave, bhāvetha. Sakkā, bhikkhave, kusalaṃ bhāvetuṃ. No cedaṃ, bhikkhave, sakkā abhavissa kusalaṃ bhāvetuṃ, nāhaṃ evaṃ vadeyyaṃ– ‘kusalaṃ, bhikkhave, bhāvethā’ti. Yasmā ca kho, bhikkhave, sakkā kusalaṃ bhāvetuṃ tasmāhaṃ evaṃ vadāmi– ‘kusalaṃ, bhikkhave, bhāvethā’ti. Kusalañca hidaṃ, bhikkhave, bhāvitaṃ ahitāya dukkhāya saṃvatteyya, nāhaṃ evaṃ vadeyyaṃ– ‘kusalaṃ, bhikkhave, bhāvethā’ti. Yasmā ca kho, bhikkhave, kusalaṃ bhāvitaṃ hitāya sukhāya saṃvattati tasmāhaṃ evaṃ vadāmi– ‘kusalaṃ, bhikkhave, bhāvethā’”ti.

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　　 20. “Dveme, bhikkhave, dhammā saddhammassa sammosāya antaradhānāya saṃvattanti. Katame dve? Dunnikkhittañca padabyañjanaṃ attho ca dunnīto. Dunnikkhittassa bhikkhave, padabyañjanassa atthopi dunnayo hoti. Ime kho, bhikkhave, dve dhammā saddhammassa sammosāya antaradhānāya saṃvattantī”ti.

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　　 21. “Dveme, bhikkhave, dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattanti. Katame dve? Sunikkhittañca padabyañjanaṃ attho ca sunīto. Sunikkhittassa, bhikkhave, padabyañjanassa atthopi sunayo hoti. Ime kho, bhikkhave, dve dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattantī”ti.

　　 Adhikaraṇavaggo dutiyo.