增支部3集35经到37经

35. 哈塔卡经

我听到如下内容：有一次，世尊住在阿拉维城的牛道边的沙树林中的叶床上。那时，阿拉维的哈塔卡正在散步时看到世尊坐在牛道边的沙树林中的叶床上。看到后，他走近世尊，向世尊致敬后坐在一旁。坐在一旁的阿拉维的哈塔卡对世尊说："尊者，世尊睡得好吗？"

"是的,年轻人,我睡得很好。在这个世界上,我是那些睡得好的人之一。"

"尊者,冬夜寒冷,八日之间是下雪的季节,地面坚硬,被牛蹄踩踏,叶床稀薄,树叶稀疏,僧袍寒冷,寒风凛冽。然而世尊却说:'是的,年轻人,我睡得很好。在这个世界上,我是那些睡得好的人之一。'"

"那么,年轻人,我就反问你,你觉得如何就如何回答。年轻人,你怎么认为,假如有一个家主或家主之子,有一座高楼,内外涂抹光滑,无风进入,门闩紧固,窗户关闭。那里有一张长椅,铺着长毛毯、羊毛毯、刺绣毯,上面覆盖着鹿皮,两端有红色枕头。那里还点着油灯,有四个妻子殷勤服侍。年轻人,你认为他睡得好不好?你怎么看?"

"尊者,他会睡得很好。在这个世界上,他是那些睡得好的人之一。"

"年轻人,你怎么看,那个家主或家主之子会不会因贪欲而产生身心的热恼,使他因贪欲的热恼而睡得不好?" 

"会的,尊者。"

"年轻人,那个家主或家主之子会因贪欲的热恼而睡得不好,但如来已经断除了贪欲,根除了贪欲,像砍倒的棕榈树一样不能再生。因此我睡得很好。

年轻人,你怎么看,那个家主或家主之子会不会因嗔恨而产生...会不会因愚痴而产生身心的热恼,使他因愚痴的热恼而睡得不好?"

"会的,尊者。"

"年轻人,那个家主或家主之子会因愚痴的热恼而睡得不好,但如来已经断除了愚痴,根除了愚痴,像砍倒的棕榈树一样不能再生。因此我睡得很好。"

"婆罗门常常安眠,

已证涅槃者;

不染著欲乐,

清凉无执取。

断除一切执著,

去除内心的忧虑;

寂静者安眠,

心获得平静。"

第五经完。

36. 天使经

"比丘们,有三种天使。是哪三种?这里,比丘们,有人身体行为不善,语言行为不善,心意行为不善。他身体行为不善,语言行为不善,心意行为不善后,身坏命终,投生到恶趣、堕处、地狱。比丘们,狱卒们抓住他的双臂,带到阎魔王面前说:'大王,这个人不孝敬母亲,不孝敬父亲,不尊敬沙门,不尊敬婆罗门,不尊重家族长者。请大王对他处以刑罚。'"

"比丘们,阎魔王首先询问、追究、责备他关于第一个天使:'喂,你没有看到人间出现的第一个天使吗?'他回答说:'尊者,我没有看到。'"

"比丘们,阎魔王对他说:'喂,你没有看到人间有男人或女人,八十岁、九十岁或一百岁,年老衰弱,弯腰驼背,拄着拐杖颤巍巍地行走,病痛缠身,青春不再,牙齿脱落,头发花白,皮肤皱纹,斑点遍布身体吗?'他回答说:'尊者,我看到了。'"

"比丘们,阎魔王对他说:'喂,你是个有理智的成年人,难道没有想到:"我也会变老,无法逃脱衰老,我应该以身、口、意行善"吗?'他回答说:'尊者,我做不到。我太粗心大意了。'"

"比丘们,阎魔王对他说:'喂,由于粗心大意,你没有以身、口、意行善。确实,他们会像对待粗心大意的人那样对待你。但这恶业不是你母亲所为,不是你父亲所为,不是你兄弟所为,不是你姐妹所为,不是你朋友和同事所为,不是你亲戚血亲所为,不是天神所为,不是沙门婆罗门所为。这恶业是你自己所为,你必须自己承受其果报。'"

"比丘们,阎魔王询问、追究、责备他关于第一个天使后,又询问、追究、责备他关于第二个天使:'喂,你没有看到人间出现的第二个天使吗?'他回答说:'尊者,我没有看到。'"

"比丘们,阎魔王对他说:'喂,你没有看到人间有男人或女人,生病痛苦,重病卧床,躺在自己的粪尿中,需要他人扶起,需要他人照料吗?'他回答说:'尊者,我看到了。'"

"比丘们,阎魔王对他说:'喂,你是个有理智的成年人,难道没有想到:"我也会生病,无法逃脱疾病,我应该以身、口、意行善"吗?'他回答说:'尊者,我做不到。我太粗心大意了。'"

"比丘们,阎魔王对他说:'喂,由于粗心大意,你没有以身、口、意行善。确实,他们会像对待粗心大意的人那样对待你。但这恶业不是你母亲所为,不是你父亲所为,不是你兄弟所为,不是你姐妹所为,不是你朋友和同事所为,不是你亲戚血亲所为,不是天神所为,不是沙门婆罗门所为。这恶业是你自己所为,你必须自己承受其果报。'"

"比丘们,阎魔王询问、追究、责备他关于第二个天使后,又询问、追究、责备他关于第三个天使:'喂,你没有看到人间出现的第三个天使吗?'他回答说:'尊者,我没有看到。'"

"比丘们,阎魔王对他说:'喂,你没有看到人间有男人或女人,死亡一天、两天或三天,身体肿胀、发青、腐烂吗?'他回答说:'尊者,我看到了。'"

"比丘们,阎魔王对他说:'喂,你是个有理智的成年人,难道没有想到:"我也会死亡,无法逃脱死亡,我应该以身、口、意行善"吗?'他回答说:'尊者,我做不到。我太粗心大意了。'"

"比丘们,阎魔王对他说:'喂,由于粗心大意,你没有以身、口、意行善。确实,他们会像对待粗心大意的人那样对待你。但这恶业不是你母亲所为,不是你父亲所为,不是你兄弟所为,不是你姐妹所为,不是你朋友和同事所为,不是你亲戚血亲所为,不是天神所为,不是沙门婆罗门所为。这恶业是你自己所为,你必须自己承受其果报。'"

"比丘们,阎魔王询问、追究、责备他关于第三个天使后,就沉默不语。比丘们,狱卒们对他实施五种刑罚:他们把炽热的铁钉钉入一只手,把炽热的铁钉钉入另一只手,把炽热的铁钉钉入一只脚,把炽热的铁钉钉入另一只脚,把炽热的铁钉钉入胸部中央。他在那里感受剧烈、强烈、尖锐、难忍的痛苦,但在他的恶业未尽之前不会死亡。

比丘们,然后狱卒们将他放倒,用斧头剁他。他在那里感受剧烈、强烈、尖锐、难忍的痛苦,但在他的恶业未尽之前不会死亡。

比丘们,然后狱卒们将他倒挂,用斧头砍他...比丘们,然后狱卒们将他套在车上,在燃烧、炽热、烈火般的地面上拖来拖去...比丘们,然后狱卒们让他攀登一座巨大的、燃烧、炽热、烈火般的炭山,再让他下来...比丘们,然后狱卒们将他倒挂,扔进燃烧、炽热、烈火般的大铁锅里。他在沸腾的锅中上下翻滚,有时浮到表面,有时沉到底部,有时横着漂浮。他在那里感受剧烈、强烈、尖锐、难忍的痛苦,但在他的恶业未尽之前不会死亡。比丘们,然后狱卒们将他扔进大地狱。比丘们,那大地狱是:

'四角四门,

分区而立,

铁墙围绕,

铁顶覆盖。

铁地为基,

烈火燃烧,

四面百由旬,

永恒存在。'"

"比丘们,从前阎魔王想:'在世间造作恶业的人们会遭受如此多种刑罚。唉,但愿我能得到人身,如来、阿罗汉、正等正觉者出现于世,我能亲近那位世尊,那位世尊为我说法,我能理解那位世尊的教法。'比丘们,我说这话不是从其他沙门或婆罗门那里听来的,而是我自己所知、所见、所悟的,我才这样说。"

"被天使警告,

却放逸的人们,

他们长久忧愁,

转生到低劣之处。

而被天使警告,

贤良之人于此世,

从不放逸,

常行圣法。

见执取之怖畏,

生死之根源,

无执而解脱,

灭尽生死。

他们不放逸而快乐,

现法寂灭,

超越一切怨恨恐惧,

超脱一切苦。"

第六经完。

37. 四大天王经

"比丘们,在每月初八,四大天王的大臣和随从巡视此世间:'人间是否有许多人孝敬母亲,孝敬父亲,尊敬沙门,尊敬婆罗门,尊重家族长者,持守布萨,保持警醒,行善积德?'比丘们,在每月十四,四大天王的儿子们巡视此世间:'人间是否有许多人孝敬母亲,孝敬父亲,尊敬沙门,尊敬婆罗门,尊重家族长者,持守布萨,保持警醒,行善积德?'比丘们,在每月十五布萨日,四大天王亲自巡视此世间:'人间是否有许多人孝敬母亲,孝敬父亲,尊敬沙门,尊敬婆罗门,尊重家族长者,持守布萨,保持警醒,行善积德?'"

"比丘们,如果人间只有少数人孝敬母亲,孝敬父亲,尊敬沙门,尊敬婆罗门,尊重家族长者,持守布萨,保持警醒,行善积德,比丘们,四大天王就会在三十三天集会的善法堂中向聚集的天众报告:'朋友们,人间只有少数人孝敬母亲,孝敬父亲,尊敬沙门,尊敬婆罗门,尊重家族长者,持守布萨,保持警醒,行善积德。'比丘们,三十三天因此感到不高兴:'天众将减少,阿修罗众将增加。'"

"比丘们,如果人间有许多人孝敬母亲,孝敬父亲,尊敬沙门,尊敬婆罗门,尊重家族长者,持守布萨,保持警醒,行善积德,比丘们,四大天王就会在三十三天集会的善法堂中向聚集的天众报告:"朋友们,人间有许多人孝敬母亲,孝敬父亲,尊敬沙门,尊敬婆罗门,尊重家族长者,持守布萨,保持警醒,行善积德。'比丘们,三十三天因此感到高兴:'天众将增加,阿修罗众将减少。'"

"比丘们,从前帝释天王劝导三十三天时,说了这首偈颂:

'十四、十五和初八,

以及神变月的半月,

具足八支的布萨日,

若有人如我这般持守,

他必将得到善报。'"

"比丘们,帝释天王所说的这首偈颂并不善说,而是说得不好。为什么呢?因为比丘们,帝释天王还没有离贪、离嗔、离痴。"

"比丘们,如果一位比丘是阿罗汉,烦恼已尽,修行已立,所作已办,重担已卸,已得自在,一切结缚已断,正智解脱,那么比丘们,这位比丘说以下这些话是恰当的:

'十四、十五和初八,

以及神变月的半月,

具足八支的布萨日,

若有人如我这般持守,

他必将得到善报。'"

"为什么呢?因为比丘们,这位比丘已经离贪、离嗔、离痴。"

第七经完。

这些经文主要讲述了三个方面的内容:

1. 哈塔卡与佛陀关于睡眠的对话,说明佛陀虽然外在条件简陋,但因为内心清净无染而能安睡。

2. 天使经讲述了人死后在地狱受审判和惩罚的过程,警示人们要及时行善,不要放逸。

3. 四大天王经讲述了天神定期巡视人间,观察人们是否行善的情况,以及帝释天和阿罗汉对布萨持戒功德的不同评价。

整体来说,这些经文通过不同的角度,强调了行善、持戒的重要性,以及解脱烦恼的必要性。

巴利语原版经文

35/ 5. Hatthakasuttaṃ

　　 35. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā āḷaviyaṃ viharati gomagge siṃsapāvane paṇṇasanthare. Atha kho hatthako āḷavako jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno addasa bhagavantaṃ gomagge siṃsapāvane paṇṇasanthare nisinnaṃ. Disvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho hatthako āḷavako bhagavantaṃ etadavoca– “kacci, bhante, bhagavā sukhamasayitthā”ti? “Evaṃ kumāra, sukhamasayitthaṃ. Ye ca pana loke sukhaṃ senti, ahaṃ tesaṃ aññataro”ti.

　　 “Sītā, bhante, hemantikā ratti, antaraṭṭhako himapātasamayo, kharā gokaṇṭakahatā bhūmi, tanuko paṇṇasantharo, viraḷāni rukkhassa pattāni, sītāni kāsāyāni vatthāni, sīto ca verambho vāto vāyati. Atha ca pana bhagavā evamāha– ‘evaṃ, kumāra, sukhamasayitthaṃ. Ye ca pana loke sukhaṃ senti, ahaṃ tesaṃ aññataro’”ti.

　　 “Tena hi, kumāra, taññevettha paṭipucchissāmi. Yathā te khameyya tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, kumāra, idhassa gahapatissa vā gahapatiputtassa vā kūṭāgāraṃ ullittāvalittaṃ nivātaṃ phusitaggaḷaṃ pihitavātapānaṃ. Tatrassa pallaṅko gonakatthato paṭikatthato paṭalikatthato kadalimigapavarapaccattharaṇo sa-uttaracchado ubhato lohitakūpadhāno; telappadīpo cettha jhāyeyya; catasso ca pajāpatiyo manāpāmanāpena paccupaṭṭhitā assu. Taṃ kiṃ maññasi, kumāra, sukhaṃ vā so sayeyya no vā? Kathaṃ vā te ettha hotī”ti? “Sukhaṃ so, bhante, sayeyya. Ye ca pana loke sukhaṃ senti, so tesaṃ aññataro”ti.

　　 “Taṃ kiṃ maññasi, kumāra, api nu tassa gahapatissa vā gahapatiputtassa vā uppajjeyyuṃ rāgajā pariḷāhā kāyikā vā cetasikā vā yehi so rāgajehi pariḷāhehi pariḍayhamāno dukkhaṃ sayeyyā”ti? “Evaṃ, bhante”ti.

　　 “Yehi kho so, kumāra, gahapati vā gahapatiputto vā rāgajehi pariḷāhehi pariḍayhamāno dukkhaṃ sayeyya, so rāgo tathāgatassa pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo. Tasmāhaṃ sukhamasayitthaṃ.

　　 “Taṃ kiṃ maññasi, kumāra, api nu tassa gahapatissa vā gahapatiputtassa vā uppajjeyyuṃ dosajā pariḷāhā …pe… mohajā pariḷāhā kāyikā vā cetasikā vā yehi so mohajehi pariḷāhehi pariḍayhamāno dukkhaṃ sayeyyā”ti? “Evaṃ, bhante”ti.

　　 “Ye hi kho so, kumāra, gahapati vā gahapatiputto vā mohajehi pariḷāhehi pariḍayhamāno dukkhaṃ sayeyya, so moho tathāgatassa pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo. Tasmāhaṃ sukhamasayitthan”ti.

　　“Sabbadā ve sukhaṃ seti, brāhmaṇo parinibbuto;

　　Yo na limpati kāmesu, sītibhūto nirūpadhi.

　　“Sabbā āsattiyo chetvā, vineyya hadaye daraṃ;

　　Upasanto sukhaṃ seti, santiṃ pappuyya cetaso”ti. Pañcamaṃ.

36/ 6. Devadūtasuttaṃ

　　 36. “Tīṇimāni bhikkhave, devadūtāni. Katamāni tīṇi? Idha, bhikkhave, ekacco kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati. So kāyena duccaritaṃ caritvā, vācāya duccaritaṃ caritvā, manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Tamenaṃ, bhikkhave, nirayapālā nānābāhāsu gahetvā yamassa rañño dassenti– ‘ayaṃ, deva, puriso amatteyyo apetteyyo asāmañño abrahmañño, na kule jeṭṭhāpacāyī. Imassa devo daṇḍaṃ paṇetū’”ti.

　　 “Tamenaṃ, bhikkhave, yamo rājā paṭhamaṃ devadūtaṃ samanuyuñjati samanugāhati samanubhāsati– ‘ambho, purisa, na tvaṃ addasa manussesu paṭhamaṃ devadūtaṃ pātubhūtan’ti? So evamāha– ‘nāddasaṃ, bhante’”ti.

　　 “Tamenaṃ, bhikkhave, yamo rājā evamāha– ‘ambho purisa, na tvaṃ addasa manussesu itthiṃ vā purisaṃ vā āsītikaṃ vā nāvutikaṃ vā vassasatikaṃ vā jātiyā jiṇṇaṃ gopānasivaṅkaṃ bhoggaṃ daṇḍaparāyaṇaṃ pavedhamānaṃ gacchantaṃ āturaṃ gatayobbanaṃ khaṇḍadantaṃ palitakesaṃ vilūnaṃ khallitasiraṃ valitaṃ tilakāhatagattan’ti? So evamāha– ‘addasaṃ, bhante’”ti.

　　 “Tamenaṃ bhikkhave, yamo rājā evamāha– ‘ambho, purisa, tassa te viññussa sato mahallakassa na etadahosi– ahampi khomhi jarādhammo jaraṃ anatīto, handāhaṃ kalyāṇaṃ karomi, kāyena vācāya manasā’ti? So evamāha– ‘nāsakkhissaṃ, bhante. Pamādassaṃ, bhante’”ti.

　　 “Tamenaṃ, bhikkhave, yamo rājā evamāha– ‘ambho, purisa, pamādatāya na kalyāṇamakāsi kāyena vācāya manasā. Taggha tvaṃ, ambho purisa, tathā karissanti yathā taṃ pamattaṃ. Taṃ kho pana te etaṃ pāpakammaṃ neva mātarā kataṃ, na pitarā kataṃ, na bhātarā kataṃ, na bhaginiyā kataṃ, na mittāmaccehi kataṃ, na ñātisālohitehi kataṃ, na devatāhi kataṃ na samaṇabrāhmaṇehi kataṃ; atha kho tayāvetaṃ pāpakammaṃ kataṃ, tvaññevetassa vipākaṃ paṭisaṃvedissasī’”ti.

　　 “Tamenaṃ, bhikkhave, yamo rājā paṭhamaṃ devadūtaṃ samanuyuñjitvā samanugāhitvā samanubhāsitvā, dutiyaṃ devadūtaṃ samanuyuñjati samanugāhati samanubhāsati– ‘ambho purisa, na tvaṃ addasa manussesu dutiyaṃ devadūtaṃ pātubhūtan’ti? So evamāha– ‘nāddasaṃ, bhante’ti. “Tamenaṃ, bhikkhave, yamo rājā evamāha– ‘ambho purisa, na tvaṃ addasa manussesu itthiṃ vā purisaṃ vā ābādhikaṃ dukkhitaṃ bāḷhagilānaṃ, sake muttakarīse palipannaṃ semānaṃ, aññehi vuṭṭhāpiyamānaṃ, aññehi saṃvesiyamānan’ti? So evamāha– ‘addasaṃ, bhante’”ti.

　　 “Tamenaṃ, bhikkhave, yamo rājā evamāha– ‘ambho purisa, tassa te viññussa sato mahallakassa na etadahosi– ahampi khomhi byādhidhammo byādhiṃ anatīto, handāhaṃ kalyāṇaṃ karomi kāyena vācāya manasā’ti? So evamāha– ‘nāsakkhissaṃ, bhante. Pamādassaṃ, bhante’”ti.

　　 “Tamenaṃ, bhikkhave, yamo rājā evamāha– ‘ambho purisa pamādatāya na kalyāṇamakāsi kāyena vācāya manasā. Taggha tvaṃ, ambho purisa, tathā karissanti yathā taṃ pamattaṃ. Taṃ kho pana te etaṃ pāpakammaṃ neva mātarā kataṃ, na pitarā kataṃ, na bhātarā kataṃ, na bhaginiyā kataṃ, na mittāmaccehi kataṃ, na ñātisālohitehi kataṃ, na devatāhi kataṃ, na samaṇabrāhmaṇehi kataṃ; atha kho tayāvetaṃ pāpakammaṃ kataṃ. Tvaññevetassa vipākaṃ paṭisaṃvedissasī’”ti.

　　 “Tamenaṃ, bhikkhave, yamo rājā dutiyaṃ devadūtaṃ samanuyuñjitvā samanugāhitvā samanubhāsitvā, tatiyaṃ devadūtaṃ samanuyuñjati samanugāhati samanubhāsati– ‘ambho purisa, na tvaṃ addasa manussesu tatiyaṃ devadūtaṃ pātubhūtan’ti? So evamāha– ‘nāddasaṃ, bhante’”ti.

　　 “Tamenaṃ, bhikkhave, yamo rājā evamāha– ‘ambho purisa, na tvaṃ addasa manussesu itthiṃ vā purisaṃ vā ekāhamataṃ vā dvīhamataṃ vā tīhamataṃ vā uddhumātakaṃ vinīlakaṃ vipubbakajātan’ti? So evamāha– ‘addasaṃ, bhante’”ti.

　　 “Tamenaṃ, bhikkhave, yamo rājā evamāha– ‘ambho purisa, tassa te viññussa sato mahallakassa na etadahosi– ahampi khomhi maraṇadhammo maraṇaṃ anatīto, handāhaṃ kalyāṇaṃ karomi kāyena vācāya manasā’ti? So evamāha– ‘nāsakkhissaṃ, bhante. Pamādassaṃ, bhante’”ti.

　　 “Tamenaṃ, bhikkhave, yamo rājā evamāha– ‘ambho purisa, pamādatāya na kalyāṇamakāsi kāyena vācāya manasā. Taggha tvaṃ, ambho purisa, tathā karissanti yathā taṃ pamattaṃ. Taṃ kho pana te etaṃ pāpakammaṃ neva mātarā kataṃ, na pitarā kataṃ, na bhātarā kataṃ, na bhaginiyā kataṃ, na mittāmaccehi kataṃ, na ñātisālohitehi kataṃ, na devatāhi kataṃ, na samaṇabrāhmaṇehi kataṃ; atha kho tayāvetaṃ pāpakammaṃ kataṃ. Tvaññevetassa vipākaṃ paṭisaṃvedissasī’”ti.

　　 “Tamenaṃ, bhikkhave, yamo rājā tatiyaṃ devadūtaṃ samanuyuñjitvā samanugāhitvā samanubhāsitvā tuṇhī hoti. Tamenaṃ bhikkhave, nirayapālā pañcavidhabandhanaṃ nāma kāraṇaṃ karonti. Tattaṃ ayokhilaṃ hatthe gamenti. Tattaṃ ayokhilaṃ dutiyasmiṃ hatthe gamenti. Tattaṃ ayokhilaṃ pāde gamenti. Tattaṃ ayokhilaṃ dutiyasmiṃ pāde gamenti. Tattaṃ ayokhilaṃ majjhe urasmiṃ gamenti. So tattha dukkhā tibbā kharā kaṭukā vedanā vediyati, na ca tāva kālaṅkaroti yāva na taṃ pāpakammaṃ byantīhoti.

　　 “Tamenaṃ bhikkhave, nirayapālā saṃvesetvā kudhārīhi tacchanti. So tattha dukkhā tibbā kharā kaṭukā vedanā vediyati, na ca tāva kālaṅkaroti yāva na taṃ pāpakammaṃ byantīhoti.

　　 “Tamenaṃ, bhikkhave, nirayapālā uddhaṃpādaṃ adhosiraṃ gahetvā vāsīhi tacchanti …pe… tamenaṃ, bhikkhave, nirayapālā rathe yojetvā ādittāya bhūmiyā sampajjalitāya sajotibhūtāya sārentipi paccāsārentipi …pe… tamenaṃ, bhikkhave, nirayapālā mahantaṃ aṅgārapabbataṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ āropentipi oropentipi …pe… tamenaṃ, bhikkhave, nirayapālā uddhaṃpādaṃ adhosiraṃ gahetvā tattāya lohakumbhiyā pakkhipanti, ādittāya sampajjalitāya sajotibhūtāya. So tattha pheṇuddehakaṃ paccamāno sakimpi uddhaṃ gacchati, sakimpi adho gacchati, sakimpi tiriyaṃ gacchati. So tattha dukkhā tibbā kharā kaṭukā vedanā vediyati, na ca tāva kālaṃ karoti yāva na taṃ pāpakammaṃ byantīhoti. Tamenaṃ, bhikkhave, nirayapālā mahāniraye pakkhipanti. So kho pana, bhikkhave, mahānirayo–

　　“Catukkaṇṇo catudvāro, vibhatto bhāgaso mito;

　　Ayopākārapariyanto, ayasā paṭikujjito.

　　“Tassa ayomayā bhūmi, jalitā tejasā yutā.

　　Samantā yojanasataṃ, pharitvā tiṭṭhati sabbadā”ti.

　　 “Bhūtapubbaṃ, bhikkhave, yamassa rañño etadahosi– ‘ye kira, bho, loke pāpakāni kammāni karonti te evarūpā vividhā kammakāraṇā karīyanti. Aho vatāhaṃ manussattaṃ labheyyaṃ, tathāgato ca loke uppajjeyya arahaṃ sammāsambuddho, tañcāhaṃ bhagavantaṃ payirupāseyyaṃ. So ca me bhagavā dhammaṃ deseyya, tassa cāhaṃ bhagavato dhammaṃ ājāneyyan’ti. Taṃ kho panāhaṃ, bhikkhave, na aññassa samaṇassa vā brāhmaṇassa vā sutvā evaṃ vadāmi, api ca kho, bhikkhave, yadeva me sāmaṃ ñātaṃ sāmaṃ diṭṭhaṃ sāmaṃ viditaṃ tadevāhaṃ vadāmī”ti.

　　“Coditā devadūtehi, ye pamajjanti māṇavā;

　　Te dīgharattaṃ socanti, hīnakāyūpagā narā.

　　“Ye ca kho devadūtehi, santo sappurisā idha;

　　Coditā nappamajjanti, ariyadhamme kudācanaṃ.

　　“Upādāne bhayaṃ disvā, jātimaraṇasambhave;

　　Anupādā vimuccanti, jātimaraṇasaṅkhaye.

　　“Te appamattā sukhino, diṭṭhadhammābhinibbutā.

　　Sabbaverabhayātītā, sabbadukkhaṃ upaccagun”ti. Chaṭṭhaṃ.

37/ 7. Catumahārājasuttaṃ

　　 37. “Aṭṭhamiyaṃ, bhikkhave, pakkhassa catunnaṃ mahārājānaṃ amaccā pārisajjā imaṃ lokaṃ anuvicaranti– ‘kacci bahū manussā manussesu matteyyā petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino uposathaṃ upavasanti paṭijāgaronti puññāni karontī’ti. Cātuddasiṃ, bhikkhave, pakkhassa catunnaṃ mahārājānaṃ puttā imaṃ lokaṃ anuvicaranti– ‘kacci bahū manussā manussesu matteyyā petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino uposathaṃ upavasanti paṭijāgaronti puññāni karontī’ti. Tadahu, bhikkhave, uposathe pannarase cattāro mahārājāno sāmaññeva imaṃ lokaṃ anuvicaranti– ‘kacci bahū manussā manussesu matteyyā petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino uposathaṃ upavasanti paṭijāgaronti puññāni karontī’”ti.

　　 “Sace, bhikkhave, appakā honti manussā manussesu matteyyā petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino uposathaṃ upavasanti paṭijāgaronti puññāni karonti. Tamenaṃ, bhikkhave, cattāro mahārājāno devānaṃ tāvatiṃsānaṃ sudhammāya sabhāya sannisinnānaṃ sannipatitānaṃ ārocenti– ‘appakā kho, mārisā, manussā manussesu matteyyā petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino uposathaṃ upavasanti paṭijāgaronti puññāni karontī’ti. Tena kho, bhikkhave devā tāvatiṃsā anattamanā honti– ‘dibbā vata, bho, kāyā parihāyissanti, paripūrissanti asurakāyā’”ti.

　　 “Sace pana, bhikkhave, bahū honti manussā manussesu matteyyā petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino uposathaṃ upavasanti paṭijāgaronti puññāni karonti. Tamenaṃ, bhikkhave cattāro mahārājāno devānaṃ tāvatiṃsānaṃ sudhammāya sabhāya sannisinnānaṃ sannipatitānaṃ ārocenti– ‘bahū kho mārisā, manussā manussesu matteyyā petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino uposathaṃ upavasanti paṭijāgaronti puññāni karontī’ti. Tena, bhikkhave, devā tāvatiṃsā attamanā honti– ‘dibbā vata, bho, kāyā paripūrissanti, parihāyissanti asurakāyā’”ti.

　　 “Bhūtapubbaṃ, bhikkhave, sakko devānamindo deve tāvatiṃse anunayamāno tāyaṃ velāyaṃ imaṃ gāthaṃ abhāsi–

　　“Cātuddasiṃ pañcadasiṃ, yā ca pakkhassa aṭṭhamī.

　　Pāṭihāriyapakkhañca, aṭṭhaṅgasusamāgataṃ;

　　Uposathaṃ upavaseyya, yopissa mādiso naro”ti.

　　 “Sā kho panesā, bhikkhave, sakkena devānamindena gāthā duggītā na sugītā dubbhāsitā na subhāsitā. Taṃ kissa hetu? Sakko hi, bhikkhave, devānamindo avītarāgo avītadoso avītamoho.

　　 “Yo ca kho so, bhikkhave, bhikkhu arahaṃ khīṇāsavo vusitavā brahmacariyo katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto, tassa kho etaṃ, bhikkhave, bhikkhuno kallaṃ vacanāya–

　　“Cātuddasiṃ pañcadasiṃ, yā ca pakkhassa aṭṭhamī;

　　Pāṭihāriyapakkhañca, aṭṭhaṅgasusamāgataṃ.

　　Uposathaṃ upavaseyya, yopissa mādiso naro”ti.

　　 “Taṃ kissa hetu? So hi, bhikkhave, bhikkhu vītarāgo vītadoso vītamoho”ti. Sattamaṃ.