197 末利迦天女经 

一时,世尊住在舍卫城祇树给孤独园。当时,末利迦天女来到世尊处,礼敬世尊后坐在一旁。坐下后,末利迦天女对世尊说:

"尊者,是什么原因,什么缘由,使得某些女人丑陋、不美、难看;又贫穷、少财、少受用、少势力?

尊者,又是什么原因,什么缘由,使得某些女人丑陋、不美、难看;却富有、多财、多受用、大势力?

尊者,又是什么原因,什么缘由,使得某些女人美丽、端庄、令人喜悦、具最上容色;却贫穷、少财、少受用、少势力?

尊者,又是什么原因,什么缘由,使得某些女人美丽、端庄、令人喜悦、具最上容色;又富有、多财、多受用、大势力?"

"末利迦啊,这里有些女人易怒、多忧恼,即使受到一点批评就生气、发怒、忿恨、对抗,显露出愤怒、瞋恨和不满。她们不布施给沙门、婆罗门食物、饮料、衣服、车乘、花鬘、香料、卧具、住所和灯具。而且她们嫉妒,对他人的利养、恭敬、尊重、礼拜和供养心生嫉妒、憎恨、结恨。如果这样的人死后再生为女人,无论生在何处,都会变得丑陋、不美、难看,而且贫穷、少财、少受用、少势力。

末利迦啊,这里有些女人易怒、多忧恼,即使受到一点批评就生气、发怒、忿恨、对抗,显露出愤怒、瞋恨和不满。但是她们布施给沙门、婆罗门食物、饮料、衣服、车乘、花鬘、香料、卧具、住所和灯具。而且她们不嫉妒,对他人的利养、恭敬、尊重、礼拜和供养不生嫉妒、不憎恨、不结恨。如果这样的人死后再生为女人,无论生在何处,虽然会变得丑陋、不美、难看,但会富有、多财、多受用、大势力。

末利迦啊,这里有些女人不易怒、少忧恼,即使受到很多批评也不生气、不发怒、不忿恨、不对抗,不显露出愤怒、瞋恨和不满。但是她们不布施给沙门、婆罗门食物、饮料、衣服、车乘、花鬘、香料、卧具、住所和灯具。而且她们嫉妒,对他人的利养、恭敬、尊重、礼拜和供养心生嫉妒、憎恨、结恨。如果这样的人死后再生为女人,无论生在何处,都会变得美丽、端庄、令人喜悦、具最上容色,但会贫穷、少财、少受用、少势力。

"末利迦啊，这里有些女人不易怒、少忧恼，即使受到很多批评也不生气、不发怒、不忿恨、不对抗，不显露出愤怒、瞋恨和不满。而且她们布施给沙门、婆罗门食物、饮料、衣服、车乘、花鬘、香料、卧具、住所和灯具。她们不嫉妒，对他人的利养、恭敬、尊重、礼拜和供养不生嫉妒、不憎恨、不结恨。如果这样的人死后再生为女人，无论生在何处，都会变得美丽、端庄、令人喜悦、具最上容色，而且富有、多财、多受用、大势力。

末利迦啊，这就是为什么有些女人丑陋、不美、难看，而且贫穷、少财、少受用、少势力的原因。这就是为什么有些女人丑陋、不美、难看，却富有、多财、多受用、大势力的原因。这就是为什么有些女人美丽、端庄、令人喜悦、具最上容色，却贫穷、少财、少受用、少势力的原因。这就是为什么有些女人美丽、端庄、令人喜悦、具最上容色，而且富有、多财、多受用、大势力的原因。"

听闻此言，末利迦天女对世尊说："尊者，我想在前世一定是易怒的、多忧恼的，即使受到一点批评就生气、发怒、忿恨、对抗，显露出愤怒、瞋恨和不满，所以我现在丑陋、不美、难看。

尊者，我想在前世一定布施给沙门、婆罗门食物、饮料、衣服、车乘、花鬘、香料、卧具、住所和灯具，所以我现在富有、多财、多受用。

尊者，我想在前世一定不嫉妒，对他人的利养、恭敬、尊重、礼拜和供养不生嫉妒、不憎恨、不结恨，所以我现在有大势力。尊者，在这王宫中有刹帝利女、婆罗门女、居士女，我对她们都有统治权。

"尊者，从今天开始，我将不再易怒、少忧恼，即使受到很多批评也不会生气、不会发怒、不会忿恨、不会对抗，不会显露出愤怒、瞋恨和不满。我将布施给沙门、婆罗门食物、饮料、衣服、车乘、花鬘、香料、卧具、住所和灯具。我将不嫉妒，对他人的利养、恭敬、尊重、礼拜和供养不生嫉妒、不憎恨、不结恨。"

"殊胜啊，尊者！...请世尊接受我为优婆夷，从今日起乃至命终归依。"

198 自苦经

"比丘们，世间有四种人存在。是哪四种？这里，比丘们，有人自己折磨自己，专注于自我折磨的修行。这里，比丘们，有人折磨他人，专注于折磨他人的修行。这里，比丘们，有人既折磨自己又折磨他人，专注于既折磨自己又折磨他人的修行。这里，比丘们，有人既不折磨自己也不折磨他人，不专注于折磨自己和他人的修行。他既不折磨自己也不折磨他人，现法中无欲、寂静、清凉、感受快乐，以梵住自处。

比丘们，如何是一个人自己折磨自己，专注于自我折磨的修行？这里，有人是裸行者，不守规矩，用手擦拭，不应召而来不应住而住，不受供养食物，不受特别准备的食物，不受邀请...

"...他不接受从锅口给的食物，不接受从钵口给的食物，不接受在门槛间给的食物，不接受在棍杖间给的食物，不接受在杵臼间给的食物，不接受两人正在吃饭时给的食物，不接受孕妇给的食物，不接受哺乳妇女给的食物，不接受与男人同居的妇女给的食物，不接受集体施食，不接受狗站立处的食物，不接受有蝇群飞处的食物，不吃鱼，不吃肉，不饮酒，不饮果酒，不饮谷物发酵酒。

他或是一家施食者，一口食者；或是两家施食者，两口食者...乃至七家施食者，七口食者。他或以一钵食维生，或以两钵食维生...乃至以七钵食维生。他或一日一食，或两日一食...乃至七日一食。如是，他遵行半月一次的轮食。

他食用蔬菜，食用野米，食用野生谷物，食用牛皮屑，食用水草，食用米糠，食用锅巴，食用油渣，食用草，食用牛粪，以树根果实为食，食用自落的果实。

他穿麻衣，穿粗麻衣，穿裹尸布，穿粪扫衣，穿树皮衣，穿羚羊皮，穿羚羊皮条，穿草衣，穿树皮衣，穿木板衣，穿人发衣，穿马尾衣，穿猫头鹰翅膀。他是拔发须者，专注于拔除头发和胡须的修行；是常立者，拒绝坐具；是蹲踞者，专注于蹲踞的修行；是卧荆棘者，以荆棘为床；是每日三次下水修行者。如是，他以种种方式实行身体的烧灼、折磨。比丘们，这就是一个人自己折磨自己，专注于自我折磨的修行。

"比丘们，如何是一个人折磨他人，专注于折磨他人的修行？这里，有人是屠羊者、屠猪者、捕鸟者、捕兽者、猎人、渔夫、盗贼、刽子手、屠牛者、狱卒，或其他任何从事残酷行为的人。比丘们，这就是一个人折磨他人，专注于折磨他人的修行。

比丘们，如何是一个人既折磨自己又折磨他人，专注于既折磨自己又折磨他人的修行？这里，有人是灌顶的刹帝利王，或是大富的婆罗门。他在城东建造新的祭堂，剃除须发，披着粗皮衣，以酥油涂身，用鹿角搔背，与王后和祭司婆罗门一起进入新的祭堂。他在那里躺在涂抹了新鲜草的地上。从一头母牛的第一乳头所出的奶，王用它维生；从第二乳头所出的奶，王后用它维生；从第三乳头所出的奶，祭司婆罗门用它维生；从第四乳头所出的奶，用来祭火；剩余的奶则给小牛饮用。

他说：'要杀这么多公牛来祭祀，要杀这么多小公牛来祭祀，要杀这么多小母牛来祭祀，要杀这么多山羊来祭祀，要杀这么多绵羊来祭祀，要砍这么多树来做祭柱，要割这么多草来铺地。'那些是他的奴仆、差使、工人们，被鞭打威胁，被恐吓威胁，泪流满面地哭泣着做准备工作。比丘们，这就是一个人既折磨自己又折磨他人，专注于既折磨自己又折磨他人的修行。

"比丘们，如何是一个人既不折磨自己也不折磨他人，不专注于折磨自己和他人的修行，而在现法中无欲、寂静、清凉、感受快乐，以梵住自处？

这里，比丘们，如来出现于世间，是阿罗汉、正等正觉、明行具足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。他以自己的智慧证知并宣说这个有天、魔、梵的世界，以及沙门、婆罗门、天、人等众生界。他宣说初善、中善、后善，具义具文的法，开显完全圆满清净的梵行。

居士或居士子或生于其他族姓者听闻此法。听闻此法后，他对如来生起信心。具足此信心，他如是思维：'在家生活障碍重重，如同尘土；出家生活如同空旷。在家生活不易完全圆满地修习清净梵行。我应当剃除须发，披着袈裟衣，从家出家，过无家的生活。'他后来舍弃或少或多的财产，舍弃或少或多的亲族，剃除须发，披着袈裟衣，从家出家，过无家的生活。

他如是出家后，具足比丘的戒行，舍离杀生，远离杀生，放下刀杖，有惭有愧，以慈心利益一切众生而住。舍离不与取，远离不与取，只取所施，期待所施，以不偷盗的清净自住。舍离非梵行，修习梵行，远离淫欲，远离世俗。舍离妄语，远离妄语，说真实语，住于真实，可信可靠，不欺世间。

"舍离离间语，远离离间语，不在这里听了传到那里以离间他们，不在那里听了传到这里以离间他们，因此能调和分裂者，支持和合者，喜好和合，乐于和合，欢喜和合，说能导致和合的话。舍离粗恶语，远离粗恶语；说柔和、悦耳、可爱、入心、优雅、众人喜欢、众人欢喜的话。舍离绮语，远离绮语，说应时语、真实语、有义语、法语、律语，说有价值的话，适时而说，有理有据，适度而与义利相应。

他远离损害种子和植物；一日一食，过午不食，远离非时食；远离观看跳舞、歌唱、音乐和表演；远离装饰、打扮，不以花鬘、香料、涂香装饰其身；远离高广大床；远离接受金银；远离接受生谷；远离接受生肉；远离接受妇女和少女；远离接受奴婢；远离接受羊羔；远离接受鸡猪；远离接受象、牛、马、骡；远离接受田地；远离传递信息；远离买卖；远离欺诈性的秤、钱、量具；远离贿赂、欺骗、诈骗和不正当行为；远离割截、杀害、束缚、伏击、抢掠和暴力。

他知足于蔽体的衣服和果腹的饮食。无论去到哪里都随身携带。就像有翼之鸟，无论飞到哪里都只带着翅膀；同样地，比丘知足于蔽体的衣服和果腹的饮食，无论去到哪里都随身携带。他具足此圣戒蕴，内心感受无过失之乐。

"当他以眼见色时，不取相，不取细相。因为如果不防护眼根，贪、忧等恶不善法就会流入，所以他实行防护，守护眼根，防护眼根。当他以耳闻声时...以鼻嗅香时...以舌尝味时...以身触所触时...以意知法时，不取相，不取细相。因为如果不防护意根，贪、忧等恶不善法就会流入，所以他实行防护，守护意根，防护意根。他具足此圣根防护，内心感受无染之乐。

他在前进后退时保持正知，在观察前后左右时保持正知，在屈伸肢体时保持正知，在穿着袈裟、持钵、衣服时保持正知，在吃喝咀嚼品尝时保持正知，在大小便时保持正知，在行住坐卧、觉醒、说话、沉默时都保持正知。

他具足此圣戒蕴、圣根防护、圣正念正知，寻找远离的住处：林野、树下、山岩、山洞、坟场、森林、露地、草堆。他在托钵食后，结跏趺坐，保持身体正直，安立正念在前。

他舍离世间的贪欲，以离贪之心而住，使心从贪欲中净化。舍离瞋恚，以无瞋之心而住，慈悲一切众生，使心从瞋恚中净化。舍离昏沉睡眠，远离昏沉睡眠而住，具光明想，正念正知，使心从昏沉睡眠中净化。舍离掉举恶作，内心寂静而住，使心从掉举恶作中净化。舍离疑惑，超越疑惑而住，对善法无疑，使心从疑惑中净化。

"他舍离这五盖，这些能削弱智慧的心的污染，远离欲望...证得并安住于第四禅。

当他的心如此专注、清净、明晰、无垢、离染、柔软、适业、稳固、达到不动时，他引导其心趣向宿命随念智...趣向有情死生智...（当他的心如此专注、清净、明晰、无垢、离染、柔软、适业、稳固、达到不动时）他引导其心趣向漏尽智。他如实了知：'这是苦'，如实了知：'这是苦的生起'，如实了知：'这是苦的灭尽'，如实了知：'这是导向苦灭的道路'。他如实了知：'这些是漏'，如实了知：'这是漏的生起'，如实了知：'这是漏的灭尽'，如实了知：'这是导向漏灭的道路'。

当他如此知见时，他的心从欲漏解脱，从有漏解脱，从无明漏解脱。在解脱时生起解脱智：'生已尽，梵行已立，所作已办，不受后有。'他了知。比丘们，这就是一个人既不折磨自己也不折磨他人，不专注于折磨自己和他人的修行，而在现法中无欲、寂静、清凉、感受快乐，以梵住自处。

比丘们，这就是世间存在的四种人。"

这是第八经

第一篇是《末利迦天女经》，讲述了相貌、财富和势力与业报的关系；第二篇是《自苦经》，讲述了四种不同修行方式的人。]

巴利语原版经文

AN.4.197/ 7. Mallikādevīsuttaṃ

　　 197. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho mallikā devī yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnā kho mallikā devī bhagavantaṃ etadavoca–

　　 “Ko nu kho, bhante, hetu ko paccayo, yena midhekacco mātugāmo dubbaṇṇā ca hoti durūpā supāpikā dassanāya; daliddā ca hoti appassakā appabhogā appesakkhā ca?

　　 “Ko pana, bhante, hetu ko paccayo, yena midhekacco mātugāmo dubbaṇṇā ca hoti durūpā supāpikā dassanāya; aḍḍhā ca hoti mahaddhanā mahābhogā mahesakkhā ca?

　　 “Ko nu kho, bhante, hetu ko paccayo, yena midhekacco mātugāmo abhirūpā ca hoti dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā; daliddā ca hoti appassakā appabhogā appesakkhā ca?

　　 “Ko pana, bhante, hetu ko paccayo, yena midhekacco mātugāmo abhirūpā ca hoti dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā, aḍḍhā ca hoti mahaddhanā mahābhogā mahesakkhā cā”ti?

　　 “Idha mallike, ekacco mātugāmo kodhanā hoti upāyāsabahulā. Appampi vuttā samānā abhisajjati kuppati byāpajjati patitthīyati, kopañca dosañca appaccayañca pātukaroti. Sā na dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. Issāmanikā kho pana hoti; paralābhasakkāragarukāramānanavandanapūjanāsu issati upadussati issaṃ bandhati. Sā ce tato cutā itthattaṃ āgacchati, sā yattha yattha paccājāyati dubbaṇṇā ca hoti durūpā supāpikā dassanāya; daliddā ca hoti appassakā appabhogā appesakkhā ca.

　　 “Idha pana, mallike, ekacco mātugāmo kodhanā hoti upāyāsabahulā. Appampi vuttā samānā abhisajjati kuppati byāpajjati patitthīyati, kopañca dosañca appaccayañca pātukaroti. Sā dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. Anissāmanikā kho pana hoti; paralābhasakkāragarukāramānanavandanapūjanāsu na issati na upadussati na issaṃ bandhati. Sā ce tato cutā itthattaṃ āgacchati, sā yattha yattha paccājāyati dubbaṇṇā ca hoti durūpā supāpikā dassanāya; aḍḍhā ca hoti mahaddhanā mahābhogā mahesakkhā ca.

　　 “Idha pana, mallike, ekacco mātugāmo akkodhanā hoti anupāyāsabahulā. Bahumpi vuttā samānā nābhisajjati na kuppati na byāpajjati na patitthīyati, na kopañca dosañca appaccayañca pātukaroti. Sā na dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. Issāmanikā kho pana hoti; paralābhasakkāragarukāramānanavandanapūjanāsu issati upadussati issaṃ bandhati. Sā ce tato cutā itthattaṃ āgacchati, sā yattha yattha paccājāyati abhirūpā ca hoti dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā; daliddā ca hoti appassakā appabhogā appesakkhā ca.

　　 “Idha pana, mallike, ekacco mātugāmo akkodhanā hoti anupāyāsabahulā. Bahumpi vuttā samānā nābhisajjati na kuppati na byāpajjati na patitthīyati, na kopañca dosañca appaccayañca pātukaroti. Sā dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. Anissāmanikā kho pana hoti; paralābhasakkāragarukāramānanavandanapūjanāsu na issati na upadussati na issaṃ bandhati. Sā ce tato cutā itthattaṃ āgacchati, sā yattha yattha paccājāyati abhirūpā ca hoti dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā; aḍḍhā ca hoti mahaddhanā mahābhogā mahesakkhā ca.

　　 “Ayaṃ kho, mallike, hetu ayaṃ paccayo, yena midhekacco mātugāmo dubbaṇṇā ca hoti durūpā supāpikā dassanāya; daliddā ca hoti appassakā appabhogā appesakkhā ca. Ayaṃ pana, mallike, hetu ayaṃ paccayo, yena midhekacco mātugāmo dubbaṇṇā ca hoti durūpā supāpikā dassanāya; aḍḍhā ca hoti mahaddhanā mahābhogā mahesakkhā ca. Ayaṃ kho, mallike, hetu ayaṃ paccayo, yena midhekacco mātugāmo abhirūpā ca hoti dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā; daliddā ca hoti appassakā appabhogā appesakkhā ca. Ayaṃ pana, mallike, hetu ayaṃ paccayo, yena midhekacco mātugāmo abhirūpā ca hoti dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā; aḍḍhā ca hoti mahaddhanā mahābhogā mahesakkhā cā”ti.

　　 Evaṃ vutte mallikā devī bhagavantaṃ etadavoca– “yā nūnāhaṃ bhante, aññaṃ jātiṃ kodhanā ahosiṃ upāyāsabahulā, appampi vuttā samānā abhisajjiṃ kuppiṃ byāpajjiṃ patitthīyiṃ kopañca dosañca appaccayañca pātvākāsiṃ, sāhaṃ, bhante, etarahi dubbaṇṇā durūpā supāpikā dassanāya.

　　 “Yā nūnāhaṃ, bhante, aññaṃ jātiṃ dātā ahosiṃ samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ, sāhaṃ, bhante, etarahi aḍḍhā mahaddhanā mahābhogā.

　　 “Yā nūnāhaṃ, bhante, aññaṃ jātiṃ anissāmanikā ahosiṃ, paralābhasakkāragarukāramānanavandanapūjanāsu na issiṃ na upadussiṃ na issaṃ bandhiṃ, sāhaṃ, bhante, etarahi mahesakkhā. Santi kho pana, bhante, imasmiṃ rājakule khattiyakaññāpi brāhmaṇakaññāpi gahapatikaññāpi, tāsāhaṃ issarādhipaccaṃ kāremi. Esāhaṃ, bhante, ajjatagge akkodhanā bhavissāmi anupāyāsabahulā, bahumpi vuttā samānā nābhisajjissāmi na kuppissāmi na byāpajjissāmi na patitthīyissāmi, kopañca dosañca appaccayañca na pātukarissāmi; dassāmi samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. Anissāmanikā bhavissāmi, paralābhasakkāragarukāramānanavandanapūjanāsu na ississāmi na upadussissāmi na issaṃ bandhissāmi. Abhikkantaṃ, bhante …pe… upāsikaṃ maṃ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti. Sattamaṃ.

AN.4.198/ 8. Attantapasuttaṃ

　　 198. “Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Idha, bhikkhave, ekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto. Idha pana, bhikkhave, ekacco puggalo parantapo hoti paraparitāpanānuyogamanuyutto. Idha pana, bhikkhave, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpa-nānuyogamanuyutto. Idha pana, bhikkhave, ekacco puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto. So neva attantapo na parantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati.

　　 “Kathañca, bhikkhave, puggalo attantapo hoti attaparitāpanānuyoga-manuyutto? Idha, bhikkhave, ekacco acelako hoti muttācāro hatthāpalekhano na-ehibhaddantiko natiṭṭhabhaddantiko nābhihaṭaṃ na uddissakataṃ na nimantanaṃ sādiyati. So na kumbhimukhā paṭiggaṇhāti, na kaḷopimukhā paṭiggaṇhāti, na eḷakamantaraṃ na daṇḍamantaraṃ na musalamantaraṃ na dvinnaṃ bhuñjamānānaṃ na gabbhiniyā na pāyamānāya na purisantaragatāya na saṅkittīsu na yattha sā upaṭṭhito hoti na yattha makkhikā saṇḍasaṇḍacārinī na macchaṃ na maṃsaṃ na suraṃ na merayaṃ na thusodakaṃ pivati. So ekāgāriko vā hoti ekālopiko dvāgāriko vā hoti dvālopiko …pe… sattāgāriko vā hoti sattālopiko; ekissāpi dattiyā yāpeti dvīhipi dattīhi yāpeti …pe… sattahipi dattīhi yāpeti; ekāhikampi āhāraṃ āhāreti dvāhikampi āhāraṃ āhāreti …pe… sattāhikampi āhāraṃ āhāreti. Iti evarūpaṃ aḍḍhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati.

　　 “So sākabhakkhopi hoti sāmākabhakkhopi hoti nīvārabhakkhopi hoti daddulabhakkhopi hoti haṭabhakkhopi hoti kaṇabhakkhopi hoti ācāmabhakkhopi hoti piññākabhakkhopi hoti tiṇabhakkhopi hoti gomayabhakkhopi hoti; vanamūlaphalāhāropi yāpeti pavattaphalabhojī.

　　 “So sāṇānipi dhāreti masāṇānipi dhāreti chavadussānipi dhāreti paṃsukūlānipi dhāreti tirīṭānipi dhāreti ajinampi dhāreti ajinakkhipampi dhāreti kusacīrampi dhāreti vākacīrampi dhāreti phalakacīrampi dhāreti kesakambalampi dhāreti vāḷakambalampi dhāreti ulūkapakkhampi dhāreti; kesamassulocakopi hoti kesamassulocanānuyogamanuyutto; ubbhaṭṭhakopi hoti āsanappaṭikkhitto; ukkuṭikopi hoti ukkuṭikappadhānamanuyutto; kaṇṭakāpassayikopi hoti kaṇṭakāpassaye seyyaṃ kappeti; sāyatatiyakampi udakorohanānuyogamanuyutto viharati. Iti evarūpaṃ anekavihitaṃ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati. Evaṃ kho, bhikkhave, puggalo attantapo hoti attaparitāpanānuyogamanuyutto.

　　 “Kathañca bhikkhave, puggalo parantapo hoti paraparitāpanānuyogamanuyutto? Idha, bhikkhave, ekacco puggalo orabbhiko hoti sūkariko sākuṇiko māgaviko luddo macchaghātako coro coraghātako goghātako bandhanāgāriko, ye vā panaññepi keci kurūrakammantā. Evaṃ kho, bhikkhave, puggalo parantapo hoti paraparitāpanānuyogamanuyutto.

　　 “Kathañca, bhikkhave, puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto? Idha, bhikkhave, ekacco puggalo rājā vā hoti khattiyo muddhāvasitto, brāhmaṇo vā hoti mahāsālo. So puratthimena nagarassa navaṃ santhāgāraṃ kārāpetvā kesamassuṃ ohāretvā kharājinaṃ nivāsetvā sappitelena kāyaṃ abbhañjitvā magavisāṇena piṭṭhiṃ kaṇḍuvamāno navaṃ santhāgāraṃ pavisati, saddhiṃ mahesiyā brāhmaṇena ca purohitena. So tattha anantarahitāya bhūmiyā haritupalittāya seyyaṃ kappeti. Ekissāya gāviyā sarūpavacchāya yaṃ ekasmiṃ thane khīraṃ hoti tena rājā yāpeti; yaṃ dutiyasmiṃ thane khīraṃ hoti tena mahesī yāpeti; yaṃ tatiyasmiṃ thane khīraṃ hoti tena brāhmaṇo purohito yāpeti; yaṃ catutthasmiṃ thane khīraṃ hoti tena aggiṃ juhati; avasesena vacchako yāpeti. So evamāha– ‘ettakā usabhā haññantu yaññatthāya, ettakā vacchatarā haññantu yaññatthāya, ettakā vacchatariyo haññantu yaññatthāya, ettakā ajā haññantu yaññatthāya, ettakā urabbhā haññantu yaññatthāya, (ettakā assā haññantu yaññatthāya,) ettakā rukkhā chijjantu yūpatthāya, ettakā dabbhā lūyantu barihisatthāyā’ti. Yepissa te honti dāsāti vā pessāti vā kammakarāti vā tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti. Evaṃ kho, bhikkhave, puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto.

　　 “Kathañca bhikkhave, puggalo nevattantapo hoti nāttaparitāpanānuyoga-manuyutto na parantapo na paraparitāpanānuyogamanuyutto? So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati. Idha, bhikkhave, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto. So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati– ‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā; nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ; yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti. So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya, mahantaṃ vā bhogakkhandhaṃ pahāya, appaṃ vā ñātiparivaṭṭaṃ pahāya, mahantaṃ vā ñātiparivaṭṭaṃ pahāya, kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati.

　　 “So evaṃ pabbajito samāno bhikkhūnaṃ sikkhāsājīvasamāpanno pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharati. Adinnādānaṃ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharati. Abrahmacariyaṃ pahāya brahmacārī hoti ārācārī virato asaddhammā gāmadhammā. Musāvādaṃ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṃvādako lokassa. Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti, na ito sutvā amutra akkhātā imesaṃ bhedāya, na amutra vā sutvā imesaṃ akkhātā amūsaṃ bhedāya; iti bhinnānaṃ vā sandhātā, sahitānaṃ vā anuppadātā, samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā hoti. Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti; yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā hoti. Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī attavādī dhammavādī vinayavādī; nidhānavatiṃ vācaṃ bhāsitā hoti kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ.

　　 “So bījagāmabhūtagāmasamārambhā paṭivirato hoti. Ekabhattiko hoti rattūparato virato vikālabhojanā. Naccagītavāditavisūkadassanā paṭivirato hoti. Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti. Uccāsayanamahāsayanā paṭivirato hoti. Jātarūparajatapaṭiggahaṇā paṭivirato hoti. Āmakadhaññapaṭiggahaṇā paṭivirato hoti. Āmakamaṃsapaṭiggahaṇā paṭivirato hoti. Itthikumārikapaṭiggahaṇā paṭivirato hoti. Dāsidāsapaṭiggahaṇā paṭivirato hoti. Ajeḷakapaṭiggahaṇā paṭivirato hoti. Kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti. Hatthigavāssavaḷavapaṭiggahaṇā paṭivirato hoti. Khettavatthupaṭiggahaṇā paṭivirato hoti. Dūteyyapahiṇagamanānuyogā paṭivirato hoti. Kayavikkayā paṭivirato hoti. Tulākūṭakaṃsakūṭamānakūṭā paṭivirato hoti. Ukkoṭanavañcananikatisāciyogā paṭivirato hoti. Chedanavadhabandhanaviparāmosa-ālopasahasākārā paṭivirato hoti.

　　 “So santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti, sapattabhārova ḍeti; evamevaṃ bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti.

　　 “So 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. So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedeti.

　　 “So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti

　　 “So iminā ca ariyena sīlakkhandhena samannāgato, (imāya ca ariyāya santuṭṭhiyā samannāgato,) iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanappatthaṃ abbhokāsaṃ palālapuñjaṃ. So pacchābhattaṃ piṇḍapātapaṭikkanto nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti. Byāpādapadosaṃ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodheti. Thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṃ parisodheti. Uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti. Vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti. So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi …pe… catutthaṃ jhānaṃ upasampajja viharati.

　　 “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya …pe… sattānaṃ cutūpapātañāṇāya …pe… (so evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte) āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti. So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. ‘Ime āsavā’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti ‘ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.

　　 “Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Evaṃ kho, bhikkhave, puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto. So na attantapo na parantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati. Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti. Aṭṭhamaṃ.