56 依止师经

那时，有一位比丘前往他的依止师处；到达后，对依止师如是说："尊者，如今我的身体感觉沉重，方向对我来说不明显，法也不能启发我，昏沉睡眠占据了我的心，我对梵行感到不满足，而且我对诸法有疑惑。"

那时，那位比丘带着这位共住弟子比丘前往世尊处；到达后，向世尊礼敬，然后坐在一旁。坐在一旁的那位比丘对世尊如是说："尊者，这位比丘如是说：'尊者，如今我的身体感觉沉重，方向对我来说不明显，法也不能启发我，昏沉睡眠占据了我的心，我对梵行感到不满足，而且我对诸法有疑惑。'"

"确实如此，比丘，对于不守护诸根门者，饮食不知节制者，不勤修警觉者，对善法不修观者，前夜后夜不勤修习觉支法者，其身体自然感觉沉重，方向对他不明显，法不能启发他，昏沉睡眠占据了他的心，他对梵行感到不满足，而且他对诸法有疑惑。因此，比丘，你应当如是学习：'我将守护诸根门，饮食知节制，勤修警觉，观察善法，前夜后夜勤修习觉支法。'比丘，你应当如是学习。"

那时，那位比丘接受了世尊的这一教诫后，从座位起身，向世尊礼敬，右绕后离去。之后，那位比丘独自隐居，不放逸，精进，坚定，很快就实现了——那善男子们正确地从家出家成为无家者所追求的崇高目标——他在当世中，凭借自己的智慧证得了梵行的终极，并安住其中。他了知："生已尽，梵行已成，所作已办，不再有后有。"这位比丘成为了阿罗汉。

那时，已证得阿罗汉果的比丘前往他的依止师处；到达后，对依止师如是说："尊者，如今我的身体不再感觉沉重，方向对我来说清晰明显，法能启发我，昏沉睡眠不再占据我的心，我对梵行感到满足，而且我对诸法不再有疑惑。"那时，那位比丘带着这位共住弟子比丘前往世尊处；到达后，向世尊礼敬，然后坐在一旁。坐在一旁的那位比丘对世尊如是说："尊者，这位比丘如是说：'尊者，如今我的身体不再感觉沉重，方向对我来说清晰明显，法能启发我，昏沉睡眠不再占据我的心，我对梵行感到满足，而且我对诸法不再有疑惑。'"

"确实如此，比丘，对于守护诸根门者，饮食知节制者，勤修警觉者，观察善法者，前夜后夜勤修习觉支法者，其身体自然不感沉重，方向对他清晰明显，法能启发他，昏沉睡眠不占据他的心，他对梵行感到满足，而且他对诸法无有疑惑。因此，诸比丘，你们应当如是学习：'我们将守护诸根门，饮食知节制，勤修警觉，观察善法，前夜后夜勤修习觉支法。'诸比丘，你们应当如是学习。"第六经。

57 常常思惟经

"诸比丘，这五处应当被女子或男子、在家者或出家者常常思惟。哪五处？'我是会老的，未能超越老'，这应当被女子或男子、在家者或出家者常常思惟。'我是会病的，未能超越病'，这应当被女子或男子、在家者或出家者常常思惟。'我是会死的，未能超越死'，这应当被女子或男子、在家者或出家者常常思惟。'我将与一切所爱、可意的人事物别离、分离'，这应当被女子或男子、在家者或出家者常常思惟。'我是业的所有者，业的继承者，以业为起源，以业为亲属，以业为皈依。无论我所造的是善业还是恶业，我将成为那业的继承者'，这应当被女子或男子、在家者或出家者常常思惟。

"诸比丘，基于什么理由，'我是会老的，未能超越老'应当被女子或男子、在家者或出家者常常思惟？诸比丘，有众生因青春而生起青春骄慢，因此骄慢而迷醉，以身行不善行，以口行不善行，以意行不善行。若他常常思惟这一处，那青春的骄慢或完全断除，或变得微弱。诸比丘，正是基于这一理由，'我是会老的，未能超越老'应当被女子或男子、在家者或出家者常常思惟。

"诸比丘，基于什么理由，'我是会病的，未能超越病'应当被女子或男子、在家者或出家者常常思惟？诸比丘，有众生因健康而生起健康骄慢，因此骄慢而迷醉，以身行不善行，以口行不善行，以意行不善行。若他常常思惟这一处，那健康的骄慢或完全断除，或变得微弱。诸比丘，正是基于这一理由，'我是会病的，未能超越病'应当被女子或男子、在家者或出家者常常思惟。

"诸比丘，基于什么理由，'我是会死的，未能超越死'应当被女子或男子、在家者或出家者常常思惟？诸比丘，有众生因生命而生起生命骄慢，因此骄慢而迷醉，以身行不善行，以口行不善行，以意行不善行。若他常常思惟这一处，那生命的骄慢或完全断除，或变得微弱。诸比丘，正是基于这一理由，'我是会死的，未能超越死'应当被女子或男子、在家者或出家者常常思惟。

"诸比丘，基于什么理由，'我将与一切所爱、可意的人事物别离、分离'应当被女子或男子、在家者或出家者常常思惟？诸比丘，有众生对所爱、可意的人事物生起贪爱，因此贪爱而迷醉，以身行不善行，以口行不善行，以意行不善行。若他常常思惟这一处，那对所爱、可意人事物的贪爱或完全断除，或变得微弱。诸比丘，正是基于这一理由，'我将与一切所爱、可意的人事物别离、分离'应当被女子或男子、在家者或出家者常常思惟。

"诸比丘，基于什么理由，'我是业的所有者，业的继承者，以业为起源，以业为亲属，以业为皈依。无论我所造的是善业还是恶业，我将成为那业的继承者'应当被女子或男子、在家者或出家者常常思惟？诸比丘，有众生以身行不善行，以口行不善行，以意行不善行。若他常常思惟这一处，那不善行或完全断除，或变得微弱。诸比丘，正是基于这一理由，'我是业的所有者，业的继承者，以业为起源，以业为亲属，以业为皈依。无论我所造的是善业还是恶业，我将成为那业的继承者'应当被女子或男子、在家者或出家者常常思惟。

"诸比丘，这位圣弟子如是思惟：'不仅仅是我一人会老，未能超越老，而是所有众生，无论其来处去处，死亡再生，一切众生都会老，未能超越老。'他常常思惟这一处，道路生起。他修习、培育、多作此道。当他修习、培育、多作此道时，一切结缚完全断除，潜在倾向消失。

"诸比丘，这位圣弟子如是思惟：'不仅仅是我一人会病，未能超越病，而是所有众生，无论其来处去处，死亡再生，一切众生都会病，未能超越病。'他常常思惟这一处，道路生起。他修习、培育、多作此道。当他修习、培育、多作此道时，一切结缚完全断除，潜在倾向消失。

"诸比丘，这位圣弟子如是思惟：'不仅仅是我一人会死，未能超越死，而是所有众生，无论其来处去处，死亡再生，一切众生都会死，未能超越死。'他常常思惟这一处，道路生起。他修习、培育、多作此道。当他修习、培育、多作此道时，一切结缚完全断除，潜在倾向消失。

"诸比丘，这位圣弟子如是思惟：'不仅仅是我一人将与一切所爱、可意的人事物别离、分离，而是所有众生，无论其来处去处，死亡再生，一切众生都将与所爱、可意的人事物别离、分离。'他常常思惟这一处，道路生起。他修习、培育、多作此道。当他修习、培育、多作此道时，一切结缚完全断除，潜在倾向消失。

"诸比丘，这位圣弟子如是思惟：'不仅仅是我一人是业的所有者，业的继承者，以业为起源，以业为亲属，以业为皈依，无论我所造的是善业还是恶业，我将成为那业的继承者；而是所有众生，无论其来处去处，死亡再生，一切众生都是业的所有者，业的继承者，以业为起源，以业为亲属，以业为皈依，无论他们所造的是善业还是恶业，他们将成为那业的继承者。'他常常思惟这一处，道路生起。他修习、培育、多作此道。当他修习、培育、多作此道时，一切结缚完全断除，潜在倾向消失。"

"会病，会老，还有会死，

就像这些法则，众生也是如此，凡夫对此厌恶。

若我也厌恶这些法则和众生，

这对我是不适宜的，因为我是如此安住。

我如此安住，了知无依著的法，

健康，青春与生命的骄慢，

我征服了所有的骄慢，见出离为安稳。

对我而言，生起了精进，看见了涅槃。

我今不可能再享受欲乐，

我将不退转，专注于梵行。"第七经。

58 离车青年经

一时，世尊住在毗舍离大林中的尖顶讲堂。那时，世尊在上午时分，穿好衣服，拿着钵与衣，进入毗舍离乞食。在毗舍离乞食后，饭后返回，进入大林，在一棵树下坐下来进行午休。那时，众多离车青年带着已上弦的弓，被狗群围绕，在大林中四处徘徊漫步，看见世尊坐在一棵树下；看见后，放下已上弦的弓，将狗群赶到一旁，然后走向世尊；走近后，向世尊礼敬，默默地、默默地，合掌侍奉世尊。那时，离车人摩诃男在大林中散步，看见那些离车青年默默地、默默地，合掌侍奉世尊；看见后，走向世尊；走近后，向世尊礼敬，坐在一旁。坐在一旁的离车人摩诃男自然发出赞叹："跋耆人必将兴盛，跋耆人必将兴盛！"

"摩诃男，你为什么这样说：'跋耆人必将兴盛，跋耆人必将兴盛'？" "尊者，这些离车青年凶暴、粗野、不检点。那些在家族中送出的礼物，无论是甘蔗，或枣子，或饼，或糕点，或薄饼，他们抢夺了再抢夺，就吃掉；他们甚至对家族女子和少女调戏。而现在他们默默地、默默地，合掌侍奉世尊。"

"摩诃男，任何族姓子，如果具足五法——无论是已灌顶的刹帝利王，或是承袭父业的国土统治者，或是军队的统领，或是村落的村长，或是团体的领导人，或是在家族中担任领导职务的族长——都只能期待增长，不会衰退。

"哪五法？摩诃男，在此，族姓子以勤勉努力所获得的财富，依靠手臂力量所积累的，汗水浸透而得的，如法正当所获得的财富，恭敬父母，尊重父母，尊敬父母，供养父母。他的父母因被恭敬，被尊重，被尊敬，被供养，以善意慈悲地祝福他：'愿你长寿，愿你保持长寿。'摩诃男，受到父母慈悲祝福的族姓子，只能期待增长，不会衰退。

"再者，摩诃男，族姓子以勤勉努力所获得的财富，依靠手臂力量所积累的，汗水浸透而得的，如法正当所获得的财富，恭敬儿女、妻子、奴仆、工人和仆从，尊重他们，尊敬他们，供养他们。他的儿女、妻子、奴仆、工人和仆从因被恭敬，被尊重，被尊敬，被供养，以善意慈悲地祝福他：'愿你长寿，愿你保持长寿。'摩诃男，受到儿女、妻子、奴仆、工人和仆从慈悲祝福的族姓子，只能期待增长，不会衰退。

"再者，摩诃男，族姓子以勤勉努力所获得的财富，依靠手臂力量所积累的，汗水浸透而得的，如法正当所获得的财富，恭敬田地和工作的相关人员和合作者，尊重他们，尊敬他们，供养他们。他的田地和工作的相关人员和合作者因被恭敬，被尊重，被尊敬，被供养，以善意慈悲地祝福他：'愿你长寿，愿你保持长寿。'摩诃男，受到田地和工作的相关人员和合作者慈悲祝福的族姓子，只能期待增长，不会衰退。

"再者，摩诃男，族姓子以勤勉努力所获得的财富，依靠手臂力量所积累的，汗水浸透而得的，如法正当所获得的财富，恭敬接受供奉的诸神，尊重他们，尊敬他们，供养他们。那些接受供奉的诸神因被恭敬，被尊重，被尊敬，被供养，以善意慈悲地祝福他：'愿你长寿，愿你保持长寿。'摩诃男，受到诸神慈悲祝福的族姓子，只能期待增长，不会衰退。

"再者，摩诃男，族姓子以勤勉努力所获得的财富，依靠手臂力量所积累的，汗水浸透而得的，如法正当所获得的财富，恭敬沙门婆罗门，尊重他们，尊敬他们，供养他们。那些沙门婆罗门因被恭敬，被尊重，被尊敬，被供养，以善意慈悲地祝福他：'愿你长寿，愿你保持长寿。'摩诃男，受到沙门婆罗门慈悲祝福的族姓子，只能期待增长，不会衰退。

"摩诃男，任何族姓子，如果具足这五法——无论是已灌顶的刹帝利王，或是承袭父业的国土统治者，或是军队的统领，或是村落的村长，或是团体的领导人，或是在家族中担任领导职务的族长——都只能期待增长，不会衰退。"

"尽力奉事父母，常护妻儿，

为家中人谋利，以及依靠他生活的人。

为两者的利益，他慷慨而有德，

为已逝的亲族和在世的亲人。

智者为沙门婆罗门和诸神，

作乐事，如法住于家。

他行善后，应受尊敬和赞扬，

今生人赞他，来世生天欢喜。"第八经。

巴利语原版经文

AN.5.56/ 6. Upajjhāyasuttaṃ

　　 56. Atha kho aññataro bhikkhu yena sako upajjhāyo tenupasaṅkami; upasaṅkamitvā sakaṃ upajjhāyaṃ etadavoca– “etarahi me, bhante, madhurakajāto ceva kāyo, disā ca me na pakkhāyanti, dhammā ca maṃ nappaṭibhanti, thinamiddhañca me cittaṃ pariyādāya tiṭṭhati, anabhirato ca brahmacariyaṃ carāmi, atthi ca me dhammesu vicikicchā”ti.

　　 Atha kho so bhikkhu taṃ saddhivihārikaṃ bhikkhuṃ ādāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – “ayaṃ, bhante, bhikkhu evamāha– ‘etarahi me, bhante, madhurakajāto ceva kāyo, disā ca maṃ na pakkhāyanti, dhammā ca me nappaṭibhanti, thinamiddhañca me cittaṃ pariyādāya tiṭṭhati, anabhirato ca brahmacariyaṃ carāmi, atthi ca me dhammesu vicikicchā’”ti.

　　 “Evañhetaṃ bhikkhu, hoti indriyesu aguttadvārassa, bhojane amattaññuno, jāgariyaṃ ananuyuttassa, avipassakassa kusalānaṃ dhammānaṃ, pubbarattāpararattaṃ bodhipakkhiyānaṃ dhammānaṃ bhāvanānuyogaṃ ananuyuttassa viharato, yaṃ madhurakajāto ceva kāyo hoti, disā cassa na pakkhāyanti, dhammā ca taṃ nappaṭibhanti, thinamiddhañcassa cittaṃ pariyādāya tiṭṭhati, anabhirato ca brahmacariyaṃ carati, hoti cassa dhammesu vicikicchā. Tasmātiha te, bhikkhu, evaṃ sikkhitabbaṃ– ‘indriyesu guttadvāro bhavissāmi, bhojane mattaññū, jāgariyaṃ anuyutto, vipassako kusalānaṃ dhammānaṃ, pubbarattāpararattaṃ bodhipakkhiyānaṃ dhammānaṃ bhāvanānuyogaṃ anuyutto viharissāmī’ti. Evañhi te, bhikkhu, sikkhitabban”ti.

　　 Atha kho so bhikkhu bhagavatā iminā ovādena ovadito uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho so bhikkhu eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva– yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ– brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. “Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti abbhaññāsi. Aññataro pana so bhikkhu arahataṃ ahosi.

　　 Atha kho so bhikkhu arahattaṃ patto yena sako upajjhāyo tenupasaṅkami; upasaṅkamitvā sakaṃ upajjhāyaṃ etadavoca– “etarahi me, bhante, na ceva madhurakajāto kāyo, disā ca me pakkhāyanti, dhammā ca maṃ paṭibhanti, thinamiddhañca me cittaṃ na pariyādāya tiṭṭhati, abhirato ca brahmacariyaṃ carāmi, natthi ca me dhammesu vicikicchā”ti. Atha kho so bhikkhu taṃ saddhivihārikaṃ bhikkhuṃ ādāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca– “ayaṃ, bhante, bhikkhu evamāha – ‘etarahi me, bhante, na ceva madhurakajāto kāyo, disā ca me pakkhāyanti, dhammā ca maṃ paṭibhanti, thinamiddhañca me cittaṃ na pariyādāya tiṭṭhati, abhirato ca brahmacariyaṃ carāmi, natthi ca me dhammesu vicikicchā’”ti.

　　 “Evañhetaṃ, bhikkhu, hoti indriyesu guttadvārassa, bhojane mattaññuno, jāgariyaṃ anuyuttassa, vipassakassa kusalānaṃ dhammānaṃ, pubbarattāpararattaṃ bodhipakkhiyānaṃ dhammānaṃ bhāvanānuyogaṃ anuyuttassa viharato, yaṃ na ceva madhurakajāto kāyo hoti, disā cassa pakkhāyanti, dhammā ca taṃ paṭibhanti, thinamiddhañcassa cittaṃ na pariyādāya tiṭṭhati, abhirato ca brahmacariyaṃ carati, na cassa hoti dhammesu vicikicchā. Tasmātiha vo, bhikkhave, evaṃ sikkhitabbaṃ– ‘indriyesu guttadvārā bhavissāma, bhojane mattaññuno, jāgariyaṃ anuyuttā, vipassakā kusalānaṃ dhammānaṃ, pubbarattāpararattaṃ bodhipakkhiyānaṃ dhammānaṃ bhāvanānuyogaṃ anuyuttā viharissāmā’ti. Evañhi vo, bhikkhave, sikkhitabban”ti. Chaṭṭhaṃ.

AN.5.57/ 7. Abhiṇhapaccavekkhitabbaṭhānasuttaṃ

　　 57. “Pañcimāni, bhikkhave, ṭhānāni abhiṇhaṃ paccavekkhitabbāni itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā. Katamāni pañca? ‘Jarādhammomhi, jaraṃ anatīto’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā. ‘Byādhidhammomhi, byādhiṃ anatīto’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā. ‘Maraṇadhammomhi, maraṇaṃ anatīto’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā. ‘Sabbehi me piyehi manāpehi nānābhāvo vinābhāvo’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā. ‘Kammassakomhi, kammadāyādo kammayoni kammabandhu kammapaṭisaraṇo. Yaṃ kammaṃ karissāmi– kalyāṇaṃ vā pāpakaṃ vā– tassa dāyādo bhavissāmī’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.

　　 “Kiñca, bhikkhave, atthavasaṃ paṭicca ‘jarādhammomhi, jaraṃ anatīto’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā? Atthi, bhikkhave, sattānaṃ yobbane yobbanamado, yena madena mattā kāyena duccaritaṃ caranti, vācāya duccaritaṃ caranti, manasā duccaritaṃ caranti. Tassa taṃ ṭhānaṃ abhiṇhaṃ paccavekkhato yo yobbane yobbanamado so sabbaso vā pahīyati tanu vā pana hoti. Idaṃ kho, bhikkhave, atthavasaṃ paṭicca ‘jarādhammomhi, jaraṃ anatīto’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.

　　 “Kiñca bhikkhave, atthavasaṃ paṭicca ‘byādhidhammomhi, byādhiṃ anatīto’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā? Atthi, bhikkhave, sattānaṃ ārogye ārogyamado, yena madena mattā kāyena duccaritaṃ caranti, vācāya duccaritaṃ caranti, manasā duccaritaṃ caranti. Tassa taṃ ṭhānaṃ abhiṇhaṃ paccavekkhato yo ārogye ārogyamado so sabbaso vā pahīyati tanu vā pana hoti. Idaṃ kho, bhikkhave, atthavasaṃ paṭicca ‘byādhidhammomhi, byādhiṃ anatīto’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.

　　 “Kiñca, bhikkhave, atthavasaṃ paṭicca ‘maraṇadhammomhi, maraṇaṃ anatīto’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā? Atthi, bhikkhave, sattānaṃ jīvite jīvitamado, yena madena mattā kāyena duccaritaṃ caranti, vācāya duccaritaṃ caranti, manasā duccaritaṃ caranti. Tassa taṃ ṭhānaṃ abhiṇhaṃ paccavekkhato yo jīvite jīvitamado so sabbaso vā pahīyati tanu vā pana hoti. Idaṃ kho, bhikkhave, atthavasaṃ paṭicca ‘maraṇadhammomhi, maraṇaṃ anatīto’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.

　　 “Kiñca, bhikkhave, atthavasaṃ paṭicca ‘sabbehi me piyehi manāpehi nānābhāvo vinābhāvo’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā? Atthi, bhikkhave, sattānaṃ piyesu manāpesu yo chandarāgo yena rāgena rattā kāyena duccaritaṃ caranti, vācāya duccaritaṃ caranti, manasā duccaritaṃ caranti. Tassa taṃ ṭhānaṃ abhiṇhaṃ paccavekkhato yo piyesu manāpesu chandarāgo so sabbaso vā pahīyati tanu vā pana hoti. Idaṃ kho, bhikkhave, atthavasaṃ paṭicca ‘sabbehi me piyehi manāpehi nānābhāvo vinābhāvo’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.

　　 “Kiñca, bhikkhave, atthavasaṃ paṭicca ‘kammassakomhi, kammadāyādo kammayoni kammabandhu kammapaṭisaraṇo, yaṃ kammaṃ karissāmi– kalyāṇaṃ vā pāpakaṃ vā– tassa dāyādo bhavissāmī’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā Atthi, bhikkhave, sattānaṃ kāyaduccaritaṃ vacīduccaritaṃ manoduccaritaṃ. Tassa taṃ ṭhānaṃ abhiṇhaṃ paccavekkhato sabbaso vā duccaritaṃ pahīyati tanu vā pana hoti. Idaṃ kho, bhikkhave, atthavasaṃ paṭicca ‘kammassakomhi, kammadāyādo kammayoni kammabandhu kammapaṭisaraṇo, yaṃ kammaṃ karissāmi– kalyāṇaṃ vā pāpakaṃ vā– tassa dāyādo bhavissāmī’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.

　　 “Sa kho so, bhikkhave, ariyasāvako iti paṭisañcikkhati – ‘na kho ahaññeveko jarādhammo jaraṃ anatīto, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbe sattā jarādhammā jaraṃ anatītā’ti. Tassa taṃ ṭhānaṃ abhiṇhaṃ paccavekkhato maggo sañjāyati. So taṃ maggaṃ āsevati bhāveti bahulīkaroti. Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saṃyojanāni sabbaso pahīyanti anusayā byantīhonti.

　　 “Sa kho so, bhikkhave, ariyasāvako iti paṭisañcikkhati – ‘na kho ahaññeveko byādhidhammo byādhiṃ anatīto, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbe sattā byādhidhammā byādhiṃ anatītā’ti. Tassa taṃ ṭhānaṃ abhiṇhaṃ paccavekkhato maggo sañjāyati. So taṃ maggaṃ āsevati bhāveti bahulīkaroti. Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saṃyojanāni sabbaso pahīyanti, anusayā byantīhonti.

　　 “Sa kho so, bhikkhave, ariyasāvako iti paṭisañcikkhati – ‘na kho ahaññeveko maraṇadhammo maraṇaṃ anatīto, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbe sattā maraṇadhammā maraṇaṃ anatītā’ti. Tassa taṃ ṭhānaṃ abhiṇhaṃ paccavekkhato maggo sañjāyati. So taṃ maggaṃ āsevati bhāveti bahulīkaroti. Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saṃyojanāni sabbaso pahīyanti, anusayā byantīhonti.

　　 “Sa kho so, bhikkhave, ariyasāvako iti paṭisañcikkhati – ‘na kho mayhevekassa sabbehi piyehi manāpehi nānābhāvo vinābhāvo, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbesaṃ sattānaṃ piyehi manāpehi nānābhāvo vinābhāvo’ti. Tassa taṃ ṭhānaṃ abhiṇhaṃ paccavekkhato maggo sañjāyati. So taṃ maggaṃ āsevati bhāveti bahulīkaroti. Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saṃyojanāni sabbaso pahīyanti, anusayā byantīhonti.

　　 “Sa kho so, bhikkhave, ariyasāvako iti paṭisañcikkhati – ‘na kho ahaññeveko kammassako kammadāyādo kammayoni kammabandhu kammappaṭisaraṇo, yaṃ kammaṃ karissāmi– kalyāṇaṃ vā pāpakaṃ vā– tassa dāyādo bhavissāmi; atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbe sattā kammassakā kammadāyādā kammayoni kammabandhu kammappaṭisaraṇā, yaṃ kammaṃ karissanti– kalyāṇaṃ vā pāpakaṃ vā– tassa dāyādā bhavissantī’ti Tassa taṃ ṭhānaṃ abhiṇhaṃ paccavekkhato maggo sañjāyati. So taṃ maggaṃ āsevati bhāveti bahulīkaroti. Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saṃyojanāni sabbaso pahīyanti, anusayā byantīhontī”ti.

　　“Byādhidhammā jarādhammā, atho maraṇadhammino;

　　Yathā dhammā tathā sattā, jigucchanti puthujjanā.

　　“Ahañce taṃ jiguccheyyaṃ, evaṃ dhammesu pāṇisu;

　　Na metaṃ patirūpassa, mama evaṃ vihārino.

　　“Sohaṃ evaṃ viharanto, ñatvā dhammaṃ nirūpadhiṃ;

　　Ārogye yobbanasmiñca, jīvitasmiñca ye madā.

　　“Sabbe made abhibhosmi, nekkhammaṃ daṭṭhu khemato.

　　Tassa me ahu ussāho, nibbānaṃ abhipassato.

　　“Nāhaṃ bhabbo etarahi, kāmāni paṭisevituṃ;

　　Anivatti bhavissāmi, brahmacariyaparāyaṇo”ti. Sattamaṃ.

AN.5.58/ 8. Licchavikumārakasuttaṃ

　　 58. Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya vesāliṃ piṇḍāya pāvisi. Vesāliyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto mahāvanaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi. Tena kho pana samayena sambahulā licchavikumārakā sajjāni dhanūni ādāya kukkurasaṅghaparivutā mahāvane anucaṅkamamānā anuvicaramānā addasu bhagavantaṃ aññatarasmiṃ rukkhamūle nisinnaṃ; disvāna sajjāni dhanūni nikkhipitvā kukkurasaṅghaṃ ekamantaṃ uyyojetvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā tuṇhībhūtā tuṇhībhūtā pañjalikā bhagavantaṃ payirupāsanti. Tena kho pana samayena mahānāmo licchavi mahāvane jaṅghāvihāraṃ anucaṅkamamāno addasa te licchavikumārake tuṇhībhūte tuṇhībhūte pañjalike bhagavantaṃ payirupāsante; disvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho mahānāmo licchavi udānaṃ udānesi– ‘bhavissanti vajjī, bhavissanti vajjī’”ti!

　　 “Kiṃ pana tvaṃ, mahānāma, evaṃ vadesi– ‘bhavissanti vajjī, bhavissanti vajjī’”ti? “Ime, bhante, licchavikumārakā caṇḍā pharusā apānubhā. Yānipi tāni kulesu paheṇakāni pahīyanti, ucchūti vā badarāti vā pūvāti vā modakāti vā saṃkulikāti vā, tāni vilumpitvā vilumpitvā khādanti; kulitthīnampi kulakumārīnampi pacchāliyaṃ khipanti. Te dānime tuṇhībhūtā tuṇhībhūtā pañjalikā bhagavantaṃ payirupāsantī”ti.

　　 “Yassa kassaci, mahānāma, kulaputtassa pañca dhammā saṃvijjanti– yadi vā rañño khattiyassa muddhāvasittassa, yadi vā raṭṭhikassa pettanikassa, yadi vā senāya senāpatikassa, yadi vā gāmagāmaṇikassa, yadi vā pūgagāmaṇikassa, ye vā pana kulesu paccekādhipaccaṃ kārenti, vuddhiyeva pāṭikaṅkhā, no parihāni.

　　 “Katame pañca? Idha, mahānāma, kulaputto uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi mātāpitaro sakkaroti garuṃ karoti māneti pūjeti Tamenaṃ mātāpitaro sakkatā garukatā mānitā pūjitā kalyāṇena manasā anukampanti– ‘ciraṃ jīva, dīghamāyuṃ pālehī’ti. Mātāpitānukampitassa, mahānāma, kulaputtassa vuddhiyeva pāṭikaṅkhā, no parihāni.

　　 “Puna caparaṃ, mahānāma, kulaputto uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi puttadāradāsa-kammakaraporise sakkaroti garuṃ karoti māneti pūjeti. Tamenaṃ puttadāradāsakammakaraporisā sakkatā garukatā mānitā pūjitā kalyāṇena manasā anukampanti– ‘ciraṃ jīva, dīghamāyuṃ pālehī’ti. Puttadāradāsakammakara-porisānukampitassa, mahānāma, kulaputtassa vuddhiyeva pāṭikaṅkhā, no parihāni.

　　 “Puna caparaṃ, mahānāma, kulaputto uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi khettakammantasāmantasabyohāre sakkaroti garuṃ karoti māneti pūjeti. Tamenaṃ khettakammantasāmantasabyohārā sakkatā garukatā mānitā pūjitā kalyāṇena manasā anukampanti– ‘ciraṃ jīva, dīghamāyuṃ pālehī’ti. Khettakammantasāmantasa-byohārānukampitassa, mahānāma, kulaputtassa vuddhiyeva pāṭikaṅkhā, no parihāni.

　　 “Puna caparaṃ, mahānāma, kulaputto uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi yāvatā balipaṭiggāhikā devatā sakkaroti garuṃ karoti māneti pūjeti. Tamenaṃ balipaṭiggāhikā devatā sakkatā garukatā mānitā pūjitā kalyāṇena manasā anukampanti– ‘ciraṃ jīva, dīghamāyuṃ pālehī’ti. Devatānukampitassa, mahānāma, kulaputtassa vuddhiyeva pāṭikaṅkhā, no parihāni.

　　 “Puna caparaṃ, mahānāma, kulaputto uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi samaṇabrāhmaṇe sakkaroti garuṃ karoti māneti pūjeti. Tamenaṃ samaṇabrāhmaṇā sakkatā garukatā mānitā pūjitā kalyāṇena manasā anukampanti– ‘ciraṃ jīva, dīghamāyuṃ pālehī’ti. Samaṇabrāhmaṇānukampitassa mahānāma, kulaputtassa vuddhiyeva pāṭikaṅkhā, no parihāni.

　　 “Yassa kassaci, mahānāma, kulaputtassa ime pañca dhammā saṃvijjanti– yadi vā rañño khattiyassa muddhāvasittassa, yadi vā raṭṭhikassa pettanikassa yadi vā senāya senāpatikassa, yadi vā gāmagāmaṇikassa, yadi vā pūgagāmaṇikassa, ye vā pana kulesu paccekādhipaccaṃ kārenti, vuddhiyeva pāṭikaṅkhā, no parihānī”ti.

　　“Mātāpitukiccakaro, puttadārahito sadā;

　　Antojanassa atthāya, ye cassa anujīvino.

　　“Ubhinnañceva atthāya, vadaññū hoti sīlavā;

　　Ñātīnaṃ pubbapetānaṃ, diṭṭhe dhamme ca jīvataṃ.

　　“Samaṇānaṃ brāhmaṇānaṃ, devatānañca paṇḍito;

　　Vittisañjanano hoti, dhammena gharamāvasaṃ.

　　“So karitvāna kalyāṇaṃ, pujjo hoti pasaṃsiyo;

　　Idheva naṃ pasaṃsanti, pecca sagge pamodatī”ti. Aṭṭhamaṃ.