namo tassa bhagavato arahato sammāsambuddhassa

皈敬世尊、阿羅漢、正等正覺者

中部 046 得法大經 (大行法經, MN 46 mahādhammasamādānasuttaṃ, The Greater Discourse on Ways of Undertaking Things)對讀

本對讀包含下列數個版本，請自行勾選欲對讀之版本 （感恩 Siong-Ui Te 師兄 提供程式支援）：
巴利原典(CSCD) [001] 6. Mahādhammasamādānasuttaṃ 473. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – ‘‘yebhuyyena, bhikkhave, sattā evaṃkāmā evaṃchandā evaṃadhippāyā – ‘aho vata aniṭṭhā akantā amanāpā dhammā parihāyeyyuṃ, iṭṭhā kantā manāpā dhammā abhivaḍḍheyyu’nti. Tesaṃ, bhikkhave, sattānaṃ evaṃkāmānaṃ evaṃchandānaṃ evaṃadhippāyānaṃ aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti, iṭṭhā kantā manāpā dhammā parihāyanti. Tatra tumhe, bhikkhave, kaṃ hetuṃ paccethā’’ti? ‘‘Bhagavaṃmūlakā no, bhante, dhammā, bhagavaṃnettikā, bhagavaṃpaṭisaraṇā. Sādhu vata, bhante, bhagavantaññeva paṭibhātu etassa bhāsitassa attho; bhagavato sutvā bhikkhū dhāressantī’’ti. ‘‘Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –
英譯(Translated from the Pali by Ven. Bhikkhu Bodhi.) [002]

6. The Greater Discourse on Ways of Undertaking Things (mahādhammasamādānasuttaṃ) 473. 1. THUS HAVE I HEARD. On one occasion the Blessed One was living at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. There he addressed the bhikkhus thus: "Bhikkhus."--"Venerable sir," they replied. The Blessed One said this:

2. "Bhikkhus, for the most part beings have this wish, desire, and longing: ‘If only unwished for, undesired, disagreeable things would diminish and wished for, desired, agreeable things would increase!' Yet although beings have this wish, desire, and longing, unwished for, undesired, disagreeable things increase for them and wished for, desired, agreeable things diminish. Now, bhikkhus, what do you think is the reason for that?"

"Venerable sir, our teachings are rooted in the Blessed One, [310] guided by the Blessed One, have the Blessed One as their resort. It would be good if the Blessed One would explain the meaning of these words. Having heard it from the Blessed One, the bhikkhus will remember it."

"Then listen, bhikkhus, and attend closely to what I shall say."

"Yes, venerable sir," they replied. The Blessed One said this:
漢譯(蕭式球 譯, 香港志蓮淨苑) [003] 四十六．大行法經(mahādhammasamādānasuttaṃ) 473. 這是我所聽見的： 有一次，世尊住在舍衛城的祇樹給孤獨園。 在那裏，世尊對比丘說： “比丘們。” 比丘回答世尊： “大德。” 世尊說： “比丘們，大多數眾生都有這種貪欲和願望：想使人不悅樂、不戀棧、不歡喜的東西減少，想使人悅樂、戀棧、歡喜的東西增加。雖然大多數眾生都有這種貪欲和願望，但往往是使人不悅樂、不戀棧、不歡喜的東西增加，使人悅樂、戀棧、歡喜的東西減少。比丘們，你們知道是什麼原因嗎？” “大德，世尊是法的根本、法的領導、法的依處。大德，最好由世尊來說這個義理，我們聽了之後，受持世尊的說話。” “比丘們，既然這樣，留心聽，好好用心思量，我現在說了。” 比丘回答世尊： “大德，是的。”
漢譯(莊春江 譯, 莊春江工作站) [004] 中部46經/法的受持大經(雙小品[5])(莊春江譯)(mahādhammasamādānasuttaṃ) 473.　我聽到這樣 [006]： 有一次 [007] ，世尊 [008] 住在舍衛城祇樹林給孤獨園。 在那裡，世尊召喚比丘 [009] 們：「比丘們！」 「尊師 [010] ！」那些比丘回答世尊。 世尊這麼說： 「比丘們！大部分眾生有這樣的欲念、這樣的意欲、這樣的欲求：『啊！讓令人不滿意的、不可愛的、不合意的法衰退，讓令人滿意的、可愛的、合意的法增長。』比丘們！[但，]對那些有這樣欲念、這樣意欲、這樣欲求的眾生，令人不滿意的、不可愛的、不合意的法增長，令人滿意的、可愛的、合意的法衰退。比丘們！在那裡，你們認為是什麼原因呢？」 「大德！我們的法以世尊為根本，以世尊為導引 [011] ，以世尊為依歸，大德！如果世尊能說明這所說的義理，那就好了！聽聞世尊的[教說]後，比丘們將會憶持的。」 「那樣的話，比丘們！你們要聽！你們要好好作意 [012] ！我要說了。」 「是的，大德 [013] ！」那些比丘回答世尊。


巴利原典(CSCD) [001]
  1. ‘‘Idha, bhikkhave, assutavā puthujjano, ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto, sevitabbe dhamme na jānāti asevitabbe dhamme na jānāti, bhajitabbe dhamme na jānāti abhajitabbe dhamme na jānāti. So sevitabbe dhamme ajānanto asevitabbe dhamme ajānanto, bhajitabbe dhamme ajānanto abhajitabbe dhamme ajānanto, asevitabbe dhamme sevati sevitabbe dhamme na sevati, abhajitabbe dhamme bhajati bhajitabbe dhamme na bhajati. Tassa asevitabbe dhamme sevato sevitabbe dhamme asevato, abhajitabbe dhamme bhajato bhajitabbe dhamme abhajato aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti, iṭṭhā kantā manāpā dhammā parihāyanti. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti yathā taṃ aviddasuno.

‘‘Sutavā ca kho, bhikkhave, ariyasāvako, ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto, sevitabbe dhamme jānāti asevitabbe dhamme jānāti, bhajitabbe dhamme jānāti abhajitabbe dhamme jānāti. So sevitabbe dhamme jānanto asevitabbe dhamme jānanto, bhajitabbe dhamme jānanto abhajitabbe dhamme jānanto, asevitabbe dhamme na sevati sevitabbe dhamme sevati, abhajitabbe dhamme na bhajati bhajitabbe dhamme bhajati. Tassa asevitabbe dhamme asevato sevitabbe dhamme sevato, abhajitabbe dhamme abhajato bhajitabbe dhamme bhajato, aniṭṭhā akantā amanāpā dhammā parihāyanti, iṭṭhā kantā manāpā dhammā abhivaḍḍhanti. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti yathā taṃ viddasuno.
英譯(Translated from the Pali by Ven. Bhikkhu Bodhi.) [002]

474. 3. "Here, bhikkhus, an untaught ordinary person who has no regard for noble ones and is unskilled and undisciplined in their Dhamma, who has no regard for true men and is unskilled and undisciplined in their Dhamma, does not know what things should be cultivated and what things should not be cultivated, he does not know what things should be followed and what things should not be followed. Not knowing this, he cultivates things that should not be cultivated and does not cultivate things that should be cultivated, he follows things that should not be followed and does not follow things that should be followed.481 It is because he does this that unwished for, undesired, disagreeable things increase for him and wished for, desired, agreeable things diminish. Why is that? That is what happens to one who does not see.

4. "The well-taught noble disciple who has regard for noble ones and is skilled and disciplined in their Dhamma, who has regard for true men and is skilled and disciplined in their Dhamma, knows what things should be cultivated and what things should not be cultivated, he knows what things should be followed and what things should not be followed. Knowing this, he cultivates things that should be cultivated and does not cultivate things that should not be cultivated, he follows things that should be followed and does not follow things that should not be followed. It is because he does this that unwished for, undesired, disagreeable things diminish for him and wished for, desired, agreeable things increase. Why is that? That is what happens to one who sees.
漢譯(蕭式球 譯, 香港志蓮淨苑) [003]
  1. 世尊說： “比丘們，不聽聞法義的凡夫不去看聖者，不知聖法，不學聖法；不去看善人，不知善人法，不學善人法。他不知什麼是應行踐的法，什麼是不應行踐的法；不知什麼是應習近的法，什麼是不應習近的法。當不知的時候，便會行踐那些不應行踐的法，不行踐那些應行踐的法；習近那些不應習近的法，不習近那些應習近的法。當他行踐那些不應行踐的法，不行踐那些應行踐的法；習近那些不應習近的法，不習近那些應習近的法的時候，使人不悅樂、不戀棧、不歡喜的東西便會增加，使人悅樂、戀棧、歡喜的東西便會減少。這是什麼原因呢？因為這是沒有知解的人的行事模式。

“比丘們，多聞法義的聖弟子常去看聖者，知聖法，善學聖法；常去看善人，知善人法，善學善人法。他知道什麼是應行踐的法，什麼是不應行踐的法；知道什麼是應習近的法，什麼是不應習近的法。當知道的時候，便不會行踐那些不應行踐的法，行踐那些應行踐的法；不習近那些不應習近的法，習近那些應習近的法。當他不行踐那些不應行踐的法，行踐那些應行踐的法；不習近那些不應習近的法，習近那些應習近的法的時候，使人不悅樂、不戀棧、不歡喜的東西便會減少，使人悅樂、戀棧、歡喜的東西便會增加。這是什麼原因呢？因為這是有知解的人的行事模式。
漢譯(莊春江 譯, 莊春江工作站) [004]

474.　世尊這麼說：

比丘們！這裡，未受教導的一般人 [014] 是不曾見過聖者的，不熟練聖者法的，未受聖者法訓練的；是不曾見過善人的，不熟練善人法 [015] 的，未受善人法訓練的，不知道應該實行的法 [016] ；不知道不應該實行的法，不知道應該服侍的法 [017] ；不知道不應該服侍的法。當不知道應該實行的法、不知道不應該實行的法；不知道應該服侍的法、不知道不應該服侍的法時，他實行不應該實行的法，不實行應該實行的法；服侍不應該服侍的法，不服侍應該服侍的法。當實行不應該實行的法，不實行應該實行的法；服侍不應該服侍的法，不服侍應該服侍的法時，令人不滿意的、不可愛的、不合意的法增長，令人滿意的、可愛的、合意的法衰退，那是什麼原因呢？比丘們！因為，對無智者來說，那是像這樣。

比丘們！這裡，已受教導的聖弟子 [018] 是見過聖者的，熟練聖者法的，善受聖者法訓練的；是見過善人的，熟練善人法的，善受善人法訓練的，知道應該實行的法；知道不應該實行的法，知道應該服侍的法；知道不應該服侍的法。當知道應該實行的法、知道不應該實行的法；知道應該服侍的法、知道不應該服侍的法時，他實行應該實行的法，不實行不應該實行的法；服侍應該服侍的法，不服侍不應該服侍的法。當實行應該實行的法，不實行不應該實行的法；服侍應該服侍的法，不服侍不應該服侍的法時，令人不滿意的、不可愛的、不合意的法衰退，令人滿意的、可愛的、合意的法增長，那是什麼原因呢？比丘們！因為，對智者來說，那是像這樣。


巴利原典(CSCD) [001]
  1. ‘‘Cattārimāni, bhikkhave, dhammasamādānāni. Katamāni cattāri? Atthi, bhikkhave, dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ; atthi, bhikkhave, dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ; atthi, bhikkhave, dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ; atthi, bhikkhave, dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ.
英譯(Translated from the Pali by Ven. Bhikkhu Bodhi.) [002] 475. 5. "Bhikkhus, there are four ways of undertaking things. What are the four? There is a way of undertaking things that is painful now and ripens in the future as pain. There is [311] a way of undertaking things that is pleasant now and ripens in the future as pain. There is a way of undertaking things that is painful now and ripens in the future as pleasure. There is a way of undertaking things that is pleasant now and ripens in the future as pleasure.
漢譯(蕭式球 譯, 香港志蓮淨苑) [003]
  1. “比丘們，有四種法。這四種法是什麼呢？有一種法在著手實行時現在苦，也為將來帶來苦報。有一種法在著手實行時現在樂，但為將來帶來苦報。有一種法在著手實行時現在苦，但為將來帶來樂報。有一種法在著手實行時現在樂，也為將來帶來樂報。
漢譯(莊春江 譯, 莊春江工作站) [004] 475.　「比丘們！有這四種法的受持 [019] ，哪四種呢？比丘們！有法的受持現在是苦的，未來有苦的果報；比丘們！有法的受持現在是樂的，未來有苦的果報；比丘們！有法的受持現在是苦的，未來有樂的果報；比丘們！有法的受持現在是樂的，未來有樂的果報。


巴利原典(CSCD) [001]
  1. ‘‘Tatra, bhikkhave, yamidaṃ yadidaṃ (sī.) dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ, taṃ avidvā avijjāgato yathābhūtaṃ nappajānāti – ‘idaṃ kho dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipāka’nti. Taṃ avidvā avijjāgato yathābhūtaṃ appajānanto taṃ sevati, taṃ na parivajjeti. Tassa taṃ sevato, taṃ aparivajjayato, aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti, iṭṭhā kantā manāpā dhammā parihāyanti. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti yathā taṃ aviddasuno.

‘‘Tatra, bhikkhave, yamidaṃ dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ taṃ avidvā avijjāgato yathābhūtaṃ nappajānāti – ‘idaṃ kho dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipāka’nti. Taṃ avidvā avijjāgato yathābhūtaṃ appajānanto taṃ sevati, taṃ na parivajjeti. Tassa taṃ sevato, taṃ aparivajjayato, aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti, iṭṭhā kantā manāpā dhammā parihāyanti. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti yathā taṃ aviddasuno.

‘‘Tatra , bhikkhave, yamidaṃ dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ, taṃ avidvā avijjāgato yathābhūtaṃ nappajānāti – ‘idaṃ kho dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipāka’nti. Taṃ avidvā avijjāgato yathābhūtaṃ appajānanto taṃ na sevati, taṃ parivajjeti. Tassa taṃ asevato, taṃ parivajjayato, aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti, iṭṭhā kantā manāpā dhammā parihāyanti. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti yathā taṃ aviddasuno.

‘‘Tatra, bhikkhave, yamidaṃ dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ, taṃ avidvā avijjāgato yathābhūtaṃ nappajānāti – ‘idaṃ kho dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipāka’nti. Taṃ avidvā avijjāgato yathābhūtaṃ appajānanto taṃ na sevati, taṃ parivajjeti. Tassa taṃ asevato, taṃ parivajjayato, aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti, iṭṭhā kantā manāpā dhammā parihāyanti. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti yathā taṃ aviddasuno.
英譯(Translated from the Pali by Ven. Bhikkhu Bodhi.) [002]

476. (THE IGNORANT PERSON) 6. (1) “Now, bhikkhus, one who is ignorant, not knowing this way of undertaking things that is painful now and ripens in the future as pain, does not understand it as it actually is thus: ‘This way of undertaking things is painful now and ripens in the future as pain.’ Not knowing it, not understanding it as it actually is, the ignorant one cultivates it and does not avoid it; because he does so, unwished for, undesired, disagreeable things increase for him and wished for, desired, agreeable things diminish. Why is that? That is what happens to one who does not see.

7. (2) “Now, bhikkhus, one who is ignorant, not knowing this way of undertaking things that is pleasant now and ripens in the future as pain, does not understand it as it actually is thus: ‘This way of undertaking things is pleasant now and ripens in the future as pain.’ Not knowing it, not understanding it as it actually is, the ignorant one cultivates it and does not avoid it; because he does so, unwished for…things increase for him and wished for…things diminish. Why is that? That is what happens to one who does not see.

8. (3) “Now, bhikkhus, one who is ignorant, not knowing this way of undertaking things that is painful now and ripens in the future as pleasure, does not understand it as it actually is thus: ‘This way of undertaking things is painful now and ripens in the future as pleasure.’ Not knowing it, not understanding it as it actually is, the ignorant one does not cultivate it but avoids it; because he does so, unwished for… things increase for him and wished for…things diminish. Why is that? That is what happens to one who does not see.

9. (4) “Now, bhikkhus, one who is ignorant, not knowing the way of undertaking things that is pleasant now and ripens in the future as pleasure, does not understand it as it actually is thus: ‘This way of undertaking things is pleasant now and ripens in the future as pleasure.’ Not knowing it, not understanding it as it actually is, the ignorant one does not cultivate it but avoids it; because he does so, [312] unwished for…things increase for him and wished for…things diminish. Why is that? That is what happens to one who does not see.
漢譯(蕭式球 譯, 香港志蓮淨苑) [003]
  1. “比丘們，一個無知、帶有無明的人，不能如實知有一種法在著手實行時現在苦，也為將來帶來苦報。當不如實知的時候，便會行踐這些法，不避開這些法。當他行踐這些法，不避開這些法的時候，使人不悅樂、不戀棧、不歡喜的東西便會增加，使人悅樂、戀棧、歡喜的東西便會減少。這是什麼原因呢？因為這是沒有知解的人的行事模式。

“比丘們，一個無知、帶有無明的人，不能如實知有一種法在著手實行時現在樂，但為將來帶來苦報。當不如實知的時候，便會行踐這些法，不避開這些法。當他行踐這些法，不避開這些法的時候，使人不悅樂、不戀棧、不歡喜的東西便會增加，使人悅樂、戀棧、歡喜的東西便會減少。這是什麼原因呢？因為這是沒有知解的人的行事模式。

“比丘們，一個無知、帶有無明的人，不能如實知有一種法在著手實行時現在苦，但為將來帶來樂報。當不如實知的時候，便不會行踐這些法，避開這些法。當他不行踐這些法，避開這些法的時候，使人不悅樂、不戀棧、不歡喜的東西便會增加，使人悅樂、戀棧、歡喜的東西便會減少。這是什麼原因呢？因為這是沒有知解的人的行事模式。

“比丘們，一個無知、帶有無明的人，不能如實知有一種法在著手實行時現在樂，也為將來帶來樂報。當不如實知的時候，便不會行踐這些法，避開這些法。當他不行踐這些法，避開這些法的時候，使人不悅樂、不戀棧、不歡喜的東西便會增加，使人悅樂、戀棧、歡喜的東西便會減少。這是什麼原因呢？因為這是沒有知解的人的行事模式。
漢譯(莊春江 譯, 莊春江工作站) [004]

476.　　比丘們！在那裡，凡此法的受持現在是苦的，未來有苦的果報，已進入了無明 [020] 的無知者不如實了知：『此法的受持現在是苦的，未來有苦的果報。』當那已進入了無明的無知者不如實了知時，他實行它，不避開它。當他實行它，不避開它時，令人不滿意的、不可愛的、不合意的法增長，令人滿意的、可愛的、合意的法衰退，那是什麼原因呢？比丘們！因為，對無智者來說，那是像這樣。

比丘們！在那裡，凡此法的受持現在是樂的，未來有苦的果報，已進入了無明的無知者不如實了知：『此法的受持現在是樂的，未來有苦的果報。』當那已進入了無明的無知者不如實了知時，他實行它，不避開它。當他實行它，不避開它時，令人不滿意的、不可愛的、不合意的法增長，令人滿意的、可愛的、合意的法衰退，那是什麼原因呢？比丘們！因為，對無智者來說，那是像這樣。

比丘們！在那裡，凡此法的受持現在是苦的，未來有樂的果報，已進入了無明的無知者不如實了知：『此法的受持現在是苦的，未來有樂的果報。』當那已進入了無明的無知者不如實了知時，他不實行它，避開它。當他不實行它，避開它時，令人不滿意的、不可愛的、不合意的法增長，令人滿意的、可愛的、合意的法衰退，那是什麼原因呢？比丘們！因為，對無智者來說，那是像這樣。

比丘們！在那裡，凡此法的受持現在是樂的，未來有樂的果報，已進入了無明的無知者不如實了知：『此法的受持現在是樂的，未來有樂的果報。』當那已進入了無明的無知者不如實了知時，他不實行它，避開它。當他不實行它，避開它時，令人不滿意的、不可愛的、不合意的法增長，令人滿意的、可愛的、合意的法衰退，那是什麼原因呢？比丘們！因為，對無智者來說，那是像這樣。


巴利原典(CSCD) [001]
  1. ‘‘Tatra, bhikkhave, yamidaṃ dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ taṃ vidvā vijjāgato yathābhūtaṃ pajānāti – ‘idaṃ kho dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipāka’nti. Taṃ vidvā vijjāgato yathābhūtaṃ pajānanto taṃ na sevati, taṃ parivajjeti. Tassa taṃ asevato, taṃ parivajjayato, aniṭṭhā akantā amanāpā dhammā parihāyanti, iṭṭhā kantā manāpā dhammā abhivaḍḍhanti. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti yathā taṃ viddasuno.

‘‘Tatra, bhikkhave, yamidaṃ dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ taṃ vidvā vijjāgato yathābhūtaṃ pajānāti – ‘idaṃ kho dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipāka’nti. Taṃ vidvā vijjāgato yathābhūtaṃ pajānanto taṃ na sevati, taṃ parivajjeti. Tassa taṃ asevato, taṃ parivajjayato , aniṭṭhā akantā amanāpā dhammā parihāyanti, iṭṭhā kantā manāpā dhammā abhivaḍḍhanti. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti yathā taṃ viddasuno.

‘‘Tatra , bhikkhave, yamidaṃ dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ taṃ vidvā vijjāgato yathābhūtaṃ pajānāti – ‘idaṃ kho dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipāka’nti. Taṃ vidvā vijjāgato yathābhūtaṃ pajānanto taṃ sevati, taṃ na parivajjeti. Tassa taṃ sevato, taṃ aparivajjayato, aniṭṭhā akantā amanāpā dhammā parihāyanti, iṭṭhā kantā manāpā dhammā abhivaḍḍhanti. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti yathā taṃ viddasuno.

‘‘Tatra, bhikkhave, yamidaṃ dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ taṃ vidvā vijjāgato yathābhūtaṃ pajānāti – ‘idaṃ kho dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipāka’nti. Taṃ vidvā vijjāgato yathābhūtaṃ pajānanto taṃ sevati, taṃ na parivajjeti. Tassa taṃ sevato, taṃ aparivajjayato, aniṭṭhā akantā amanāpā dhammā parihāyanti, iṭṭhā kantā manāpā dhammā abhivaḍḍhanti. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti yathā taṃ viddasuno.
英譯(Translated from the Pali by Ven. Bhikkhu Bodhi.) [002]

477. (THE WISE PERSON) 10. (1) “Now, bhikkhus, one who is wise, knowing this way of undertaking things that is painful now and ripens in the future as pain, understands it as it actually is thus: ‘This way of undertaking things is painful now and ripens in the future as pain.’ Knowing it, understanding it as it actually is, the wise one does not cultivate it but avoids it; because he does so, unwished for, undesired, disagreeable things diminish for him and wished for, desired, agreeable things increase. Why is that? That is what happens to one who sees.

11. (2) “Now, bhikkhus, one who is wise, knowing this way of undertaking things that is pleasant now and ripens in the future as pain, understands it as it actually is thus: ‘This way of undertaking things is pleasant now and ripens in the future as pain.’ Knowing it, understanding it as it actually is, the wise one does not cultivate it but avoids it; because he does so, unwished for…things diminish for him and wished for…things increase. Why is that? That is what happens to one who sees.

12. (3) “Now, bhikkhus, one who is wise, knowing this way of undertaking things that is painful now and ripens in the future as pleasure, understands it as it actually is thus: ‘This way of undertaking things is painful now and ripens in the future as pleasure.’ Knowing it, understanding it as it actually is, the wise one does not avoid it but cultivates it; because he does so, unwished for things…diminish for him and wished for…things increase. Why is that? That is what happens to one who sees.

13. (4) “Now, bhikkhus, one who is wise, knowing this way of undertaking things that is pleasant now and ripens in the future as pleasure, understands it as it actually is thus: ‘This way of undertaking things is pleasant now and ripens in the future as pleasure.’ Knowing it, understanding it as it actually is, the wise one does not avoid it but cultivates it; because he does so, unwished for…things diminish for him and wished for…things increase. Why is that? That is what happens to one who sees. [313]
漢譯(蕭式球 譯, 香港志蓮淨苑) [003]

477.“比丘們，一個有知、有明的人，如實知有一種法在著手實行時現在苦，也為將來帶來苦報。當如實知的時候，便不會行踐這些法，避開這些法。當他不行踐這些法，避開這些法的時候，使人不悅樂、不戀棧、不歡喜的東西便會減少，使人悅樂、戀棧、歡喜的東西便會增加。這是什麼原因呢？因為這是有知解的人的行事模式。

“比丘們，一個有知、有明的人，如實知有一種法在著手實行時現在樂，但為將來帶來苦報。當如實知的時候，便不會行踐這些法，避開這些法。當他不行踐這些法，避開這些法的時候，使人不悅樂、不戀棧、不歡喜的東西便會減少，使人悅樂、戀棧、歡喜的東西便會增加。這是什麼原因呢？因為這是有知解的人的行事模式。

“比丘們，一個有知、有明的人，如實知有一種法在著手實行時現在苦，但為將來帶來樂報。當如實知的時候，便會行踐這些法，不避開這些法。當他行踐這些法，不避開這些法的時候，使人不悅樂、不戀棧、不歡喜的東西便會減少，使人悅樂、戀棧、歡喜的東西便會增加。這是什麼原因呢？因為這是有知解的人的行事模式。

“比丘們，一個有知、有明的人，如實知有一種法在著手實行時現在樂，也為將來帶來樂報。當如實知的時候，便會行踐這些法，不避開這些法。當他行踐這些法，不避開這些法的時候，使人不悅樂、不戀棧、不歡喜的東西便會減少，使人悅樂、戀棧、歡喜的東西便會增加。這是什麼原因呢？因為這是有知解的人的行事模式。
漢譯(莊春江 譯, 莊春江工作站) [004]

477.　　比丘們！在那裡，凡此法的受持現在是苦的，未來有苦的果報，已進入了明的知者如實了知：『此法的受持現在是苦的，未來有苦的果報。』當那已進入了明的知者如實了知時，他不實行它，避開它。當他不實行它，避開它時，令人不滿意的、不可愛的、不合意的法衰退，令人滿意的、可愛的、合意的法增長，那是什麼原因呢？比丘們！因為，對智者來說，那是像這樣。

比丘們！在那裡，凡此法的受持現在是樂的，未來有苦的果報，已進入了明的知者如實了知：『此法的受持現在是樂的，未來有苦的果報。』當那已進入了明的知者如實了知時，他不實行它，避開它。當他不實行它，避開它時，令人不滿意的、不可愛的、不合意的法衰退，令人滿意的、可愛的、合意的法增長，那是什麼原因呢？比丘們！因為，對智者來說，那是像這樣。

比丘們！在那裡，凡此法的受持現在是苦的，未來有樂的果報，已進入了明的知者如實了知：『此法的受持現在是苦的，未來有樂的果報。』當那已進入了明的知者如實了知時，他實行它，不避開它。當他實行它，不避開它時，令人不滿意的、不可愛的、不合意的法衰退，令人滿意的、可愛的、合意的法增長，那是什麼原因呢？比丘們！因為，對智者來說，那是像這樣。

比丘們！在那裡，凡此法的受持現在是樂的，未來有樂的果報，已進入了明的知者如實了知：『此法的受持現在是樂的，未來有樂的果報。』當那已進入了明的知者如實了知時，他實行它，不避開它。當他實行它，不避開它時，令人不滿意的、不可愛的、不合意的法衰退，令人滿意的、可愛的、合意的法增長，那是什麼原因呢？比丘們！因為，對智者來說，那是像這樣。


巴利原典(CSCD) [001]
  1. ‘‘Katamañca , bhikkhave, dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ? Idha, bhikkhave, ekacco sahāpi dukkhena sahāpi domanassena pāṇātipātī hoti, pāṇātipātapaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena adinnādāyī hoti, adinnādānapaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena kāmesu micchācārī hoti, kāmesu micchācārapaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena musāvādī hoti, musāvādapaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena pisuṇavāco hoti, pisuṇavācāpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena pharusavāco hoti, pharusavācāpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena samphappalāpī hoti, samphappalāpapaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena abhijjhālu hoti, abhijjhāpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena byāpannacitto hoti, byāpādapaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena micchādiṭṭhi hoti, micchādiṭṭhipaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti. So kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Idaṃ vuccati, bhikkhave, dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ.
英譯(Translated from the Pali by Ven. Bhikkhu Bodhi.) [002] 478. (THE FOUR WAYS) 14. (1) “What, bhikkhus, is the way of undertaking things that is painful now and ripens in the future as pain? Here, bhikkhus, someone in pain and grief kills living beings, and he experiences pain and grief that have killing of living beings as condition. In pain and grief he takes what is not given…misconducts himself in sensual pleasures…speaks falsehood…speaks maliciously… speaks harshly…gossips…is covetous…has a mind of ill will…holds wrong view, and he experiences pain and grief that have wrong view as condition. On the dissolution of the body, after death, he reappears in a state of deprivation, in an unhappy destination, in perdition, even in hell. This is called the way of undertaking things that is painful now and ripens in the future as pain.
漢譯(蕭式球 譯, 香港志蓮淨苑) [003] 478.“比丘們，什麼是在著手實行時現在苦，也為將來帶來苦報的法呢？一些人在殺生時感到苦惱，以殺生為條件而帶來苦惱；在偷盜時感到苦惱，以偷盜為條件而帶來苦惱；在邪淫時感到苦惱，以邪淫為條件而帶來苦惱；在妄語時感到苦惱，以妄語為條件而帶來苦惱；在兩舌時感到苦惱，以兩舌為條件而帶來苦惱；在惡口時感到苦惱，以惡口為條件而帶來苦惱；在綺語時感到苦惱，以綺語為條件而帶來苦惱；在貪欲時感到苦惱，以貪欲為條件而帶來苦惱；在心生瞋恚時感到苦惱，以瞋恚為條件而帶來苦惱；在邪見時感到苦惱，以邪見為條件而帶來苦惱。他們在身壞命終之後投生在惡趣、地獄之中。比丘們，這就是稱為在著手實行時現在苦，也為將來帶來苦報的法了。
漢譯(莊春江 譯, 莊春江工作站) [004] 478.　　比丘們！什麼是法的受持現在是苦的，未來有苦的果報呢？比丘們！這裡，某位是與苦俱、與憂俱的殺生者，緣於 [021] 殺生感受苦與憂；是與苦俱、與憂俱的未給予而取 [022] 者，緣於未給予而取感受苦與憂；是與苦俱、與憂俱的邪淫 [023] 者，緣於邪淫感受苦與憂；是與苦俱、與憂俱的妄語 [024] 者，緣於妄語感受苦與憂；是與苦俱、與憂俱的離間語 [025] 者，緣於離間語感受苦與憂；是與苦俱、與憂俱的粗惡語 [026] 者，緣於粗惡語感受苦與憂；是與苦俱、與憂俱的雜穢語 [027] 者，緣於雜穢語感受苦與憂；是與苦俱、與憂俱的貪婪者 [028] ，緣於貪婪感受苦與憂；是與苦俱、與憂俱的瞋恚心者，緣於瞋恚心感受苦與憂；是與苦俱、與憂俱的邪見者，緣於邪見感受苦與憂，他以身體的崩解，死後往生到苦界 [029] 、惡趣 [030] 、下界 [031] 、地獄，比丘們！這被稱為法的受持現在是苦的，未來有苦的果報。


巴利原典(CSCD) [001]
  1. ‘‘Katamañca, bhikkhave, dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ? Idha, bhikkhave, ekacco sahāpi sukhena sahāpi somanassena pāṇātipātī hoti, pāṇātipātapaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena adinnādāyī hoti, adinnādānapaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena kāmesumicchācārī hoti, kāmesumicchācārapaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena musāvādī hoti, musāvādapaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena pisuṇavāco hoti, pisuṇavācāpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena pharusavāco hoti, pharusavācāpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena samphappalāpī hoti, samphappalāpapaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena abhijjhālu hoti, abhijjhāpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena byāpannacitto hoti, byāpādapaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena micchādiṭṭhi hoti, micchādiṭṭhipaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti. So kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Idaṃ vuccati, bhikkhave, dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ.
英譯(Translated from the Pali by Ven. Bhikkhu Bodhi.) [002] 479. 15. (2) “What, bhikkhus, is the way of undertaking things that is pleasant now and ripens in the future as pain? Here, bhikkhus, someone in pleasure and joy kills living beings, and he experiences pleasure and joy that have killing of living beings as condition. In pleasure and joy he takes what is not given… [314]…holds wrong view, and he experiences pleasure and joy that have wrong view as condition. On the dissolution of the body, after death, he reappears in a state of deprivation, in an unhappy destination, in perdition, even in hell. This is called the way of undertaking things that is pleasant now and ripens in the future as pain.
漢譯(蕭式球 譯, 香港志蓮淨苑) [003]
  1. “比丘們，什麼是在著手實行時現在樂，但為將來帶來苦報的法呢？一些人在殺生時感到快樂，以殺生為條件而帶來快樂；在偷盜時感到快樂，以偷盜為條件而帶來快樂；在邪淫時感到快樂，以邪淫為條件而帶來快樂；在妄語時感到快樂，以妄語為條件而帶來快樂；在兩舌時感到快樂，以兩舌為條件而帶來快樂；在惡口時感到快樂，以惡口為條件而帶來快樂；在綺語時感到快樂，以綺語為條件而帶來快樂；在貪欲時感到快樂，以貪欲為條件而帶來快樂；在心生瞋恚時感到快樂，以瞋恚為條件而帶來快樂；在邪見時感到快樂，以邪見為條件而帶來快樂。他們在身壞命終之後投生在惡趣、地獄之中。比丘們，這就是稱為在著手實行時現在樂，但為將來帶來苦報的法了。
漢譯(莊春江 譯, 莊春江工作站) [004] 479.　　比丘們！什麼是法的受持現在是樂的，未來有苦的果報呢？比丘們！這裡，某位是與樂俱、與喜悅俱的殺生者，緣於殺生感受樂與喜悅；是與樂俱、與喜悅俱的未給予而取者，緣於未給予而取感受樂與喜悅；是與樂俱、與喜悅俱的邪淫者，緣於邪淫感受樂與喜悅；是與樂俱、與喜悅俱的妄語者，緣於妄語感受樂與喜悅；是與樂俱、與喜悅俱的離間語者，緣於離間語感受樂與喜悅；是與樂俱、與喜悅俱的粗惡語者，緣於粗惡語感受樂與喜悅；是與樂俱、與喜悅俱的雜穢語者，緣於雜穢語感受樂與喜悅；是與樂俱、與喜悅俱的貪婪者，緣於貪婪感受樂與喜悅；是與樂俱、與喜悅俱的瞋恚心者，緣於瞋恚心感受樂與喜悅；是與樂俱、與喜悅俱的邪見者，緣於邪見感受樂與喜悅，他以身體的崩解，死後往生到苦界、惡趣、下界、地獄，比丘們！這被稱為法的受持現在是樂的，未來有苦的果報。


巴利原典(CSCD) [001]
  1. ‘‘Katamañca, bhikkhave, dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ? Idha, bhikkhave, ekacco sahāpi dukkhena sahāpi domanassena pāṇātipātā paṭivirato hoti, pāṇātipātā veramaṇīpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti ; sahāpi dukkhena sahāpi domanassena adinnādānā paṭivirato hoti, adinnādānā veramaṇīpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena kāmesumicchācārā paṭivirato hoti, kāmesumicchācārā veramaṇīpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena musāvādā paṭivirato hoti, musāvādā veramaṇīpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena pisuṇāya vācāya paṭivirato hoti , pisuṇāya vācāya veramaṇīpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti ; sahāpi dukkhena sahāpi domanassena pharusāya vācāya paṭivirato hoti, pharusāya vācāya veramaṇīpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena samphappalāpā paṭivirato hoti, samphappalāpā veramaṇīpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena anabhijjhālu hoti, anabhijjhāpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena abyāpannacitto hoti, abyāpādapaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena sammādiṭṭhi hoti, sammādiṭṭhipaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti. So kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Idaṃ vuccati, bhikkhave, dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ.
英譯(Translated from the Pali by Ven. Bhikkhu Bodhi.) [002] 480. 16. (3) “What, bhikkhus, is the way of undertaking things that is painful now and ripens in the future as pleasure? Here, bhikkhus, someone in pain and grief abstains from killing living beings, and he experiences pain and grief that have abstention from killing living beings as condition. In pain and grief he abstains from taking what is not given…from misconduct in sensual pleasures…from speaking falsehood…from speaking maliciously…from speaking harshly…from gossiping…he is not covetous…he does not have a mind of ill will… [315]…he holds right view, and he experiences pain and grief that have right view as condition. On the dissolution of the body, after death, he reappears in a happy destination, even in the heavenly world. This is called the way of undertaking things that is painful now and ripens in the future as pleasure.
漢譯(蕭式球 譯, 香港志蓮淨苑) [003]
  1. “比丘們，什麼是在著手實行時現在苦，但為將來帶來樂報的法呢？一些人在遠離殺生時感到苦惱，以不殺生為條件而帶來苦惱；在遠離偷盜時感到苦惱，以不偷盜為條件而帶來苦惱；在遠離邪淫時感到苦惱，以不邪淫為條件而帶來苦惱；在遠離妄語時感到苦惱，以不妄語為條件而帶來苦惱；在遠離兩舌時感到苦惱，以不兩舌為條件而帶來苦惱；在遠離惡口時感到苦惱，以不惡口為條件而帶來苦惱；在遠離綺語時感到苦惱，以不綺語為條件而帶來苦惱；在遠離貪欲時感到苦惱，以不貪欲為條件而帶來苦惱；在遠離瞋恚心時感到苦惱，以不瞋恚為條件而帶來苦惱；在正見時感到苦惱，以正見為條件而帶來苦惱。他們在身壞命終之後投生在善趣、天界之中。比丘們，這就是稱為在著手實行時現在苦，但為將來帶來樂報的法了。
漢譯(莊春江 譯, 莊春江工作站) [004] 480.　　比丘們！什麼是法的受持現在是苦的，未來有樂的果報呢？比丘們！這裡，某位是與苦俱、與憂俱的離殺生者，緣於戒絕殺生感受苦與憂；是與苦俱、與憂俱的離未給予而取者，緣於戒絕未給予而取感受苦與憂；是與苦俱、與憂俱的離邪淫者，緣於戒絕邪淫感受苦與憂；是與苦俱、與憂俱的離妄語者，緣於戒絕妄語感受苦與憂；是與苦俱、與憂俱的離離間語者，緣於戒絕離間語感受苦與憂；是與苦俱、與憂俱的離粗惡語者，緣於戒絕粗惡語感受苦與憂；是與苦俱、與憂俱的離雜穢語者，緣於戒絕雜穢語感受苦與憂；是與苦俱、與憂俱的不貪婪者，緣於不貪婪感受苦與憂；是與苦俱、與憂俱的無惡意心者，緣於無惡意感受苦與憂；是與苦俱、與憂俱的正見者，緣於正見感受苦與憂，他以身體的崩解，死後往生到善趣 [032] 、天界，比丘們！這被稱為法的受持現在是苦的，未來有樂的果報。


巴利原典(CSCD) [001]
  1. ‘‘Katamañca, bhikkhave, dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ? Idha, bhikkhave, ekacco sahāpi sukhena sahāpi somanassena pāṇātipātā paṭivirato hoti, pāṇātipātā veramaṇīpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena adinnādānā paṭivirato hoti, adinnādānā veramaṇīpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena kāmesumicchācārā paṭivirato hoti, kāmesumicchācārā veramaṇīpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena musāvādā paṭivirato hoti, musāvādā veramaṇīpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena pisuṇāya vācāya paṭivirato hoti, pisuṇāya vācāya veramaṇīpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena pharusāya vācāya paṭivirato hoti, pharusāya vācāya veramaṇīpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena samphappalāpā paṭivirato hoti, samphappalāpā veramaṇīpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena anabhijjhālu hoti, anabhijjhāpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena abyāpannacitto hoti, abyāpādapaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena sammādiṭṭhi hoti, sammādiṭṭhipaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti. So kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Idaṃ, vuccati, bhikkhave, dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ. Imāni kho, bhikkhave, cattāri dhammasamādānāni.
英譯(Translated from the Pali by Ven. Bhikkhu Bodhi.) [002] 481. 17. (4) “What, bhikkhus, is the way of undertaking things that is pleasant now and ripens in the future as pleasure? Here, bhikkhus, someone in pleasure and joy abstains from killing living beings, and he experiences pleasure and joy that have abstention from killing living beings as condition. In pleasure and joy he abstains from taking what is not given…he holds right view, and he experiences pleasure and joy that have right view as condition. On the dissolution of the body, after death, he reappears in a happy destination, even in the heavenly world. This is called the way of undertaking things that is pleasant now and ripens in the future as pleasure.
漢譯(蕭式球 譯, 香港志蓮淨苑) [003]
  1. “比丘們，什麼是在著手實行時現在樂，也為將來帶來樂報的法呢？一些人在遠離殺生時感到快樂，以不殺生為條件而帶來快樂；在遠離偷盜時感到快樂，以不偷盜為條件而帶來快樂；在遠離邪淫時感到快樂，以不邪淫為條件而帶來快樂；在遠離妄語時感到快樂，以不妄語為條件而帶來快樂；在遠離兩舌時感到快樂，以不兩舌為條件而帶來快樂；在遠離惡口時感到快樂，以不惡口為條件而帶來快樂；在遠離綺語時感到快樂，以不綺語為條件而帶來快樂；在遠離貪欲時感到快樂，以不貪欲為條件而帶來快樂；在遠離瞋恚心時感到快樂，以不瞋恚為條件而帶來快樂；在正見時感到快樂，以正見為條件而帶來快樂。他們在身壞命終之後投生在善趣、天界之中。比丘們，這就是稱為在著手實行時現在樂，也為將來帶來樂報的法了。
漢譯(莊春江 譯, 莊春江工作站) [004]

481.　　比丘們！什麼是法的受持現在是苦的，未來有樂的果報呢？比丘們！這裡，某位是與苦俱、與憂俱的離殺生者，緣於戒絕殺生感受苦與憂；是與苦俱、與憂俱的離未給予而取者，緣於戒絕未給予而取感受苦與憂；是與苦俱、與憂俱的離邪淫者，緣於戒絕邪淫感受苦與憂；是與苦俱、與憂俱的離妄語者，緣於戒絕妄語感受苦與憂；是與苦俱、與憂俱的離離間語者，緣於戒絕離間語感受苦與憂；是與苦俱、與憂俱的離粗惡語者，緣於戒絕粗惡語感受苦與憂；是與苦俱、與憂俱的離雜穢語者，緣於戒絕雜穢語感受苦與憂；是與苦俱、與憂俱的不貪婪者，緣於不貪婪感受苦與憂；是與苦俱、與憂俱的無惡意心者，緣於無惡意感受苦與憂；是與苦俱、與憂俱的正見者，緣於正見感受苦與憂，他以身體的崩解，死後往生到善趣、天界，比丘們！這被稱為法的受持現在是苦的，未來有樂的果報。

比丘們！這是四種法的受持。


巴利原典(CSCD) [001]
  1. ‘‘Seyyathāpi, bhikkhave, tittakālābu visena saṃsaṭṭho. Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikūlo. Tamenaṃ evaṃ vadeyyuṃ – ‘ambho purisa, ayaṃ tittakālābu visena saṃsaṭṭho, sace ākaṅkhasi piva pipa (sī. pī.). Tassa te pivato pipato (sī. pī.) ceva nacchādessati vaṇṇenapi gandhenapi rasenapi, pivitvā pītvā (sī.) ca pana maraṇaṃ vā nigacchasi maraṇamattaṃ vā dukkha’nti. So taṃ appaṭisaṅkhāya piveyya, nappaṭinissajjeyya. Tassa taṃ pivato ceva nacchādeyya vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ. Tathūpamāhaṃ, bhikkhave, imaṃ dhammasamādānaṃ vadāmi, yamidaṃ dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ.
英譯(Translated from the Pali by Ven. Bhikkhu Bodhi.) [002] 482. (THE SIMILES) 18. (1) “Bhikkhus, suppose there were a bitter gourd mixed with poison, and a man came who wanted to live, not to die, who wanted pleasure and recoiled from pain, and they told him: ‘Good man, this bitter gourd is mixed with poison. Drink from it if you want; [316] as you drink from it, its colour, smell, and taste will not agree with you, and after drinking from it, you will come to death or deadly suffering.’ Then he drank from it without reflecting and did not relinquish it. As he drank from it, its colour, smell, and taste did not agree with him, and after drinking from it, he came to death or deadly suffering. Similar to that, I say, is the way of undertaking things that is painful now and ripens in the future as pain.
漢譯(蕭式球 譯, 香港志蓮淨苑) [003]
  1. “比丘們，就正如有一殼混合了毒藥的苦汁。一個想生存不想死亡、想快樂不想痛苦的人走來，人們對他說： ‘喂，這是一殼混合了毒藥的苦汁，如果你喜歡的話，可以飲了它。當飲它的時候不會帶來色、香、味的悅樂，之後更帶來死亡或接近死亡之苦。’ 那人不經計量、不放捨便飲下了它。當飲它的時候不帶來色、香、味的悅樂，之後更帶來死亡或接近死亡之苦。比丘們，我說這個譬喻，就是形容那個在著手實行時現在苦，也為將來帶來苦報的法。
漢譯(莊春江 譯, 莊春江工作站) [004] 482.　　比丘們！猶如有已摻入毒的苦瓜，那時，如果有想活命；不想死，要樂；不要苦的男子走來，他們會對他這麼說：『喂！男子！這是已摻入毒的苦瓜，如果你願意，請喝吧，當你喝了它時，它將以顏色、芳香、美味不使你喜悅，喝了後，你將遭受死亡，或像死亡那樣的苦。』未經省察後他會喝了它，他不會拒絕。當他喝了它時，它將會以顏色、芳香、美味使他不喜悅，且喝了後，將遭受死亡，或像死亡那樣的苦。比丘們！像這樣，我說這是法的受持，即：法的受持現在是苦的，未來有苦的果報。


巴利原典(CSCD) [001]
  1. ‘‘Seyyathāpi, bhikkhave, āpānīyakaṃso vaṇṇasampanno gandhasampanno rasasampanno. So ca kho visena saṃsaṭṭho. Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikūlo. Tamenaṃ evaṃ vadeyyuṃ – ‘ambho purisa, ayaṃ āpānīyakaṃso vaṇṇasampanno gandhasampanno rasasampanno. So ca kho visena saṃsaṭṭho, sace ākaṅkhasi piva. Tassa te pivatohi pivatopi (ka.) kho chādessati vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana maraṇaṃ vā nigacchasi maraṇamattaṃ vā dukkha’nti. So taṃ appaṭisaṅkhāya piveyya, nappaṭinissajjeyya. Tassa taṃ pivatohi kho chādeyya vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ. Tathūpamāhaṃ, bhikkhave, imaṃ dhammasamādānaṃ vadāmi, yamidaṃ dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ.
英譯(Translated from the Pali by Ven. Bhikkhu Bodhi.) [002] 483. 19. (2) “Suppose there were a bronze cup of beverage possessing a good colour, smell, and taste, but it was mixed with poison, and a man came who wanted to live, not to die, who wanted pleasure and recoiled from pain, and they told him: ‘Good man, this bronze cup of beverage possesses a good colour, smell, and taste, but it is mixed with poison. Drink from it if you want; as you drink from it, its colour, smell, and taste will agree with you, but after drinking from it, you will come to death or deadly suffering.’ Then he drank from it without reflecting and did not relinquish it. As he drank from it, its colour, smell, and taste agreed with him, but after drinking from it, he came to death or deadly suffering. Similar to that, I say, is the way of undertaking things that is pleasant now and ripens in the future as pain.
漢譯(蕭式球 譯, 香港志蓮淨苑) [003]
  1. “比丘們，就正如有一壺色、香、味俱全但是混合了毒藥的酒。一個想生存不想死亡、想快樂不想痛苦的人走來，人們對他說： ‘喂，這是一壺色、香、味俱全但是混合了毒藥的酒，如果你喜歡的話，可以飲了它。當飲它的時候會帶來色、香、味的悅樂，但之後也會帶來死亡或接近死亡之苦。’ 那人不經計量、不放捨便飲下了它。當飲它的時候帶來色、香、味的悅樂，但之後也帶來死亡或接近死亡之苦。比丘們，我說這個譬喻，就是形容那個在著手實行時現在樂，但為將來帶來苦報的法。
漢譯(莊春江 譯, 莊春江工作站) [004] 483.　　比丘們！猶如有一杯已摻入毒而具有美麗顏色、芳香、美味的飲料，那時，如果有想活命；不想死，要樂；不要苦的男子走來，他們會對他這麼說：『喂！先生！這是一杯具有美麗顏色、芳香、美味的飲料，但已摻入毒，如果你願意，請喝吧，當你喝了它時，它將以顏色、芳香、美味使你喜悅，但喝了後，你將遭受死亡，或像死亡那樣的苦。』未經省察後他會喝了它，他不會拒絕。當他喝了它時，它將會以顏色、芳香、美味使他喜悅，且喝了後，將遭受死亡，或像死亡那樣的苦。比丘們！像這樣，我說這是法的受持，即：法的受持現在是樂的，未來有苦的果報。


巴利原典(CSCD) [001]
  1. ‘‘Seyyathāpi, bhikkhave, pūtimuttaṃ nānābhesajjehi saṃsaṭṭhaṃ. Atha puriso āgaccheyya paṇḍukarogī. Tamenaṃ evaṃ vadeyyuṃ – ‘ambho purisa, idaṃ pūtimuttaṃ nānābhesajjehi saṃsaṭṭhaṃ, sace ākaṅkhasi piva. Tassa te pivatohi kho nacchādessati vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana sukhī bhavissasī’ti. So taṃ paṭisaṅkhāya piveyya, nappaṭinissajjeyya. Tassa taṃ pivatohi kho nacchādeyya vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana sukhī assa. Tathūpamāhaṃ, bhikkhave, imaṃ dhammasamādānaṃ vadāmi, yamidaṃ dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ.
英譯(Translated from the Pali by Ven. Bhikkhu Bodhi.) [002] 484. 20. (3) “Suppose there were fermented urine mixed with various medicines, and a man came sick with jaundice, and they told him: ‘Good man, this fermented urine is mixed with various medicines. Drink from it if you want; as you drink from it, its colour, smell, and taste will not agree with you, but after drinking from it, you will be well.’ Then he drank from it after reflecting, and did not relinquish it. As he drank from it, its colour, taste, and smell did not agree with him, but after drinking from it, he became well. Similar to that, I say, is the way of undertaking things that is painful now and ripens in the future as pleasure.
漢譯(蕭式球 譯, 香港志蓮淨苑) [003]
  1. “比丘們，就正如有一些混合了各種藥物的牛尿

[005] 。一個有黃疸病的人走來，人們對他說： ‘喂，這是一些混合了各種藥物的牛尿，如果你喜歡的話，可以飲了它。當飲它的時候不會帶來色、香、味的悅樂，但之後會帶來快樂。’ 那人作出計量、不放捨而飲下了它。當飲它的時候不帶來色、香、味的悅樂，但之後帶來快樂。比丘們，我說這個譬喻，就是形容那個在著手實行時現在苦，但為將來帶來樂報的法。
漢譯(莊春江 譯, 莊春江工作站) [004] 484.　　比丘們！猶如有已摻入種種藥的發酵尿 [033] ，那時，如果患黃疸病的男子走來，他們會對他這麼說：『喂！先生！這是已摻入種種藥的發酵尿，如果你願意，請喝吧，當你喝了它時，它將以顏色、芳香、美味不使你喜悅，但喝了後，你將成為幸福者。』經省察後他會喝了它，他不會拒絕。當他喝了它時，它將會以顏色、芳香、美味使他不喜悅，但喝了後，他會成為幸福者。比丘們！像這樣，我說這是法的受持，即：法的受持現在是苦的，未來有樂的果報。


巴利原典(CSCD) [001]
  1. ‘‘Seyyathāpi, bhikkhave, dadhi ca madhu ca sappi ca phāṇitañca ekajjhaṃ saṃsaṭṭhaṃ. Atha puriso āgaccheyya lohitapakkhandiko. Tamenaṃ evaṃ vadeyyuṃ – ‘ambho purisa, idaṃ dadhiṃ ca madhuṃ ca sappiṃ ca phāṇitañca ekajjhaṃ saṃsaṭṭhaṃ, sace ākaṅkhasi piva. Tassa te pivato ceva chādessati vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana sukhī bhavissasī’ti. So taṃ paṭisaṅkhāya piveyya, nappaṭinissajjeyya. Tassa taṃ pivato ceva chādeyya vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana sukhī assa. Tathūpamāhaṃ, bhikkhave, imaṃ dhammasamādānaṃ vadāmi, yamidaṃ dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ.
英譯(Translated from the Pali by Ven. Bhikkhu Bodhi.) [002] 485. 21. (4) “Suppose there were curd, honey, ghee, and molasses mixed together, and a man with dysentery came, and they told him: ‘Good man, [317] this is curd, honey, ghee, and molasses mixed together. Drink from it if you want; as you drink from it, its colour, smell, and taste will agree with you, and after drinking from it you will be well.’ Then he drank from it after reflecting, and did not relinquish it. As he drank from it, its colour, smell, and taste agreed with him, and after drinking from it, he became well. Similar to that, I say, is the way of undertaking things that is pleasant now and ripens in the future as pleasure.
漢譯(蕭式球 譯, 香港志蓮淨苑) [003]
  1. “比丘們，就正如有一些混合在一起的乳酪、蜜糖、乳漿、糖漿。一個有痢疾的人走來，人們對他說： ‘喂，這是一些混合在一起的乳酪、蜜糖、乳漿、糖漿，如果你喜歡的話，可以飲了它。當飲它的時候會帶來色、香、味的悅樂，之後也會帶來快樂。’ 那人作出計量、不放捨而飲下了它。當飲它的時候帶來色、香、味的悅樂，在之後也帶來快樂。比丘們，我說這個譬喻，就是形容那個在著手實行時現在樂，也為將來帶來樂報的法。
漢譯(莊春江 譯, 莊春江工作站) [004] 485.　　比丘們！猶如有已摻在一起的酪、蜂蜜、熟酥 [034] 、糖蜜。那時，如果患血痢病的男子走來，他們會對他這麼說：『喂！先生！這是已摻在一起的酪、蜂蜜、熟酥、糖蜜，如果你願意，請喝吧，當你喝了它時，它將以顏色、芳香、美味使你喜悅，且喝了後，你將成為幸福者。』經省察後他會喝了它，他不會拒絕。當他喝了它時，它將會以顏色、芳香、美味使他喜悅，且喝了後，他會成為幸福者。比丘們！像這樣，我說這是法的受持，即：法的受持現在是樂的，未來有樂的果報。


巴利原典(CSCD) [001]
  1. ‘‘Seyyathāpi, bhikkhave, vassānaṃ pacchime māse saradasamaye viddhe vigatavalāhake deve ādicco nabhaṃ abbhussakkamāno sabbaṃ ākāsagataṃ tamagataṃ abhivihacca bhāsate ca tapate ca virocate ca; evameva kho, bhikkhave, yamidaṃ dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ tadaññe puthusamaṇabrāhmaṇaparappavāde abhivihacca bhāsate ca tapate ca virocate cā’’ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Mahādhammasamādānasuttaṃ niṭṭhitaṃ chaṭṭhaṃ.
英譯(Translated from the Pali by Ven. Bhikkhu Bodhi.) [002]

486. 22. “Just as, in autumn, in the last month of the rainy season, when the sky is clear and cloudless, the sun rises above the earth dispelling all darkness from space with its shining and beaming and radiance, so too, the way of undertaking things that is pleasant now and ripens in the future as pleasure dispels with its shining and beaming and radiance any other doctrines whatsoever of ordinary recluses and brahmins.”

That is what the Blessed One said. The bhikkhus were satisfied and delighted in the Blessed One’s words.
漢譯(蕭式球 譯, 香港志蓮淨苑) [003] 486. “比丘們，就正如雨季最後的一個月，是晴朗的時分，天空沒有雲霧。當日出的時候，太陽的光明、光亮、光耀能把天空上所有黑暗驅散。同樣地，那個在著手實行時現在樂，也為將來帶來樂報的法所帶來的光明、光亮、光耀，能把其餘凡夫沙門婆羅門的教說驅散。” 世尊說了以上的話後，比丘對世尊的說話心感高興，滿懷歡喜。 大行法經 第六 完
漢譯(莊春江 譯, 莊春江工作站) [004] 486.　　比丘們！猶如在雨季最後一個月的秋天，在晴朗無雲的天空，當太陽上升在天空時，輝耀、照亮、照耀，從空中擊破一切黑闇。同樣的，比丘們！凡此法的受持現在是樂的，未來有樂的果報者，輝耀、照亮、照耀，擊破其他個個沙門 [035] 、婆羅門 [036] 的異論。」 這就是世尊所說，悅意的那些比丘歡喜世尊所說。 法的受持大經第六終了。


備註：

[001](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14) 　巴利原典乃參考【國際內觀中心】(Vipassana Meditation, As Taught By S.N. Goenka in the tradition of Sayagyi U Ba Khin)所發行之《第六次結集》(巴利大藏經) CSCD(Chattha Sangayana CD)。網路版請參考： http://www.tipitaka.org/ (請選 Roman→Web → Tipiṭaka (Mūla) → Suttapiṭaka → Majjhimanikāya → Mūlapaṇṇāsapāḷi → 5. Cūḷayamakavaggo → 6. Mahādhammasamādānasuttaṃ )。
[002](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14)

英譯為 Ven. Bodhi Bhikkhu所譯(Translated by Ven. Bodhi Bhikkhu)；請參考：THE MIDDLE LENGTH DISCOURSES OF THE BUDDHA - SELECTIONS 46. Mahādhammasamādāna Sutta: The Greater Discourse on Ways of Undertaking Things

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[003](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14) 　本譯文請參考：《大行法經》；蕭式球譯；《巴利文翻譯組學報》第六期(2009.1月, ISBN 978-962-7714A8-4)；編輯:志蓮淨苑文化部；出版:志蓮淨苑；地址香港九龍鑽石山志蓮道五號； www.chilin.org ；網路版請參考： 巴利文佛典選譯 (香港 志蓮淨苑文化部--佛學園圃 --5. 南傳佛教 之 5.1.2.046 大行法經 )
[004](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14) 　本譯文請參考： 中部46經/法的受持大經 (雙小品[5])(莊春江譯)。　 莊春江工作站 → 中部 → 46
[005]　“牛尿” 的巴利文是 “pūti-mutta” 。某些動物的尿或糞便雖然氣味難聞，但可作藥用。
[006]　「如是我聞(SA/DA)；我聞如是(MA)；聞如是(AA)」，南傳作「我聽到這樣」(Evaṃ me sutaṃ，直譯為「這樣被我聽聞」，忽略文法則為「如是-我-聞」)，菩提比丘長老英譯為「我聽到這樣」(Thus have I heard)。 「如是我聞……歡喜奉行。」的經文格式，依印順法師的考定，這樣的格式，應該是在《增一阿含》或《增支部》成立的時代才形成的(參看《原始佛教聖典之集成》p.9)，南傳《相應部》多數經只簡略地指出發生地點，應該是比較早期的風貌。
[007]　「一時」，南傳作「有一次」(ekaṃ samayaṃ，直譯為「一時」)，菩提比丘長老英譯為「有一次」(On one occasion)。
[008]　「世尊；眾祐」(bhagavā，音譯為「婆伽婆；婆伽梵；薄伽梵」，義譯為「有幸者」，古譯為「尊祐」)，菩提比丘長老英譯為「幸福者」(the Blessed One)。
[009]　「比丘；苾芻」(bhikkhu，義譯為「乞食者」) ，女性音譯為「比丘尼」(bhikkhunī)，菩提比丘長老英譯照錄不譯。按：「比丘」即「乞食」(bhikkha)的「稱呼語態」，而「乞食者」(bhikkhaka)為「乞食」的「形容詞化」，「比丘」與「乞食者」在通俗話語中是同義詞，但佛教僧團中「比丘」有其特定的附加條件與意義，而成為「比丘」是「乞食者」，但「乞食者」不一定都是「比丘」的情況。
[010]　「尊師！」(bhadante, bhaddante，另譯為「大德！」)，菩提比丘長老英譯為「值得尊敬的尊長」(Venerable sir)。
[011]　「法眼；導；主」，南傳作「以世尊為導引」(bhagavaṃnettikā)，菩提比丘長老英譯為「被幸福者導引」(guided by the Blessed One)。按：「眼」(nettika)，另譯為「導；導引、治水者」，「依」應為「歸依」(saraṇa)的簡譯。此句SA.24譯為「為法主、為導、為覆」，MA.77譯為「世尊為法本，世尊為法主，法由世尊」，MA.115譯為「世尊是眼、是智、是義、是法、法主、法將」。「法主」(dhammasāmin)，另譯為「法的所有者；法的支配者」。
[012]　「善思；善思念之」，南傳作「你們要好好作意」(sādhukaṃ manasi karotha，直譯為「你們要善(十分地)作意」)，菩提比丘長老英譯為「仔細注意」(attend closely)。「作意」(manasikaroti)為「意」與「作」的複合詞，可以是「注意」，也可以有「思惟」的意思。
[013]　「大德！」(bhante)，菩提比丘長老英譯為「值得尊敬的尊長」(venerable sir)。
[014]　「愚癡無聞凡夫；愚夫；凡夫愚人」，南傳作「未受教導的一般人」(assutavā puthujjano，直譯為「無聞凡夫」)，菩提比丘長老英譯為「未受教導的俗人」(the uninstructed worldling)。
[015]　「真人法(MA)；善知識法(AA)」，南傳作「善人法」(sappurisadhamma)，菩提比丘長老英譯為「上等人的法」(superior persons' Dhamma, SN.22.43)或「真人的品格」(the character of a true man, MN.113)。「善人」(sappurisa)，逐字直譯為「善-男子」，另譯為「善士；正士」。
[016]　「習行法(MA.175)」，南傳作「應該實行的法」(sevitabbe dhamme)，菩提比丘長老英譯為「所有應該被鍛鍊的事」(what things should be cultivated)。
[017]　「應該服侍的法」(bhajitabbe dhamme)，菩提比丘長老英譯為「所有應該跟隨的事」(what things should be followed)。
[018]　「多聞聖弟子」，南傳作「已受教導的聖弟子」(sutavā ariyasāvaka)，菩提比丘長老英譯為「已受教導之高潔的弟子」(the instructed noble disciple)。其中之「多聞」不只是「多聽」而已，應該含有受教導而實踐的意義，所以譯為「已受教導」。而「聖」(ariya，梵語ārya)，與「雅利安人」(梵語aryans)之「雅利安」顯然同字，「雅利安人」為印歐族白種人，遷居入印度後，以高貴人種自居，也許是這個字的來源。在佛教中，「聖弟子」多指證入初果以上的聖者，但有時也泛指一般佛陀弟子。
[019]　「受法(MA.175)」，南傳作「法的受持」(dhammasamādānāni，逐字直譯為「法+受持」)，菩提比丘長老英譯為「承擔的事」(undertaking things)。「受持」(samādāna)，另譯為「拿起，遵守，接受」。
[020]　「無明」(avijjā)，菩提比丘長老英譯為「無知」(ignorance)。「明」(vijjā)，菩提比丘長老英譯為「真實的理解」(true knowledge)。
[021]　「緣；緣於」(paṭicca)，菩提比丘長老英譯為「依於」(in dependence on)。
[022]　「未給予而取」(adinnādānā，另譯為「不與取；偷盜」)，菩提比丘長老英譯為「偷竊，抄襲」(stealing)或「拿沒被給者」(taking what is not given)。
[023]　「邪淫(婬)」(kāmesumicchācārā，直譯為「欲邪行；在欲上-邪(錯誤)-行」)，菩提比丘長老英譯為「性行為不檢；通姦」(sexual misconduct)或「在感官快樂上的行為不檢」(misconduct in sensual pleasures)。
[024]　「妄言」(MA)、「妄語」(musāvādā，另譯為「虛誑語；謊言」)，菩提比丘長老英譯為「不誠實的語言」(false speech)。
[025]　「兩舌；鬪亂彼此(AA)；離間語」(pisuṇā vācā, pisuṇavāco，另譯為「挑撥的話」)，菩提比丘長老英譯為「有惡意的話」(malicious speech)，或「分化的話」(divisive speech)。
[026]　「惡口；惡罵；麁言；粗惡語」(pharusā vācā，另譯為「粗暴語；粗魯苛薄的言語」)，菩提比丘長老英譯為「粗暴的話」(harsh speech)。
[027]　「綺語；雜穢語」(samphappalāpo，另譯為「輕率的廢話」)，菩提比丘長老英譯為「閒聊」(gossip)。
[028]　「增伺」，南傳作「貪婪」(abhijjhāpi, abhijjhā)，菩提比丘長老英譯為「貪婪的；貪心的」(covetous, SN/MN)，或「熱望」(longing, AN)。「貪婪者」(abhijjhālu，另譯為「有貪的；貪欲的；貪求的；貪愛的」)，菩提比丘長老英譯為「貪婪的；貪心的」(covetous)，或「充滿熱望」(full of longing, AN)。
[029]　「苦界」(apāyaṃ)，菩提比丘長老英譯為「不幸之處」(the plane of misery)。
[030]　「惡趣」(duggatiṃ)，菩提比丘長老英譯為「壞的目的地」(the bad destinations)。按：地獄界、餓鬼界、畜生界為「三惡趣；三塗」。
[031]　「下界」(vinipātaṃ，另譯為「墮處；惡處；險難處；惡趣；地獄；受苦的地方」)，菩提比丘長老英譯為「下面的世界；地獄的世界」(the nether world)。
[032]　「善趣」(sugati, suggatiṃ)，菩提比丘長老英譯為「好的到達地」(good destination)。按：人界、天界為「善趣」。
[033]　「大小便和若干種藥(MA.175)」，南傳作「已摻入種種藥的發酵尿」(pūtimuttaṃ nānābhesajjehi saṃsaṭṭhaṃ，另譯為「已摻入種種藥的腐尿；已摻入種種藥的陳棄藥」)，菩提比丘長老英譯為「混入各種藥的發酵尿」(fermented urine mixed with various medicines)。
[034]　「熟酥」(sappi)，菩提比丘長老英譯為「酥油」(ghee)。
[035]　「沙門」(samaṇa)是婆羅門以外的出家修道者之通稱，「沙門尼」(samaṇī)為女性沙門。
[036]　「婆羅門」(brāhmaṇa，另譯為「梵志：以求往生梵天為志者」)，為佛陀時代傳統宗教的宗教師，後來成為一個種姓階層，地位高於王族(剎帝利)，但在阿含經中，其地位顯然已在王族之下。

巴利文經典最突出的特點，同時也是缺乏同情心的讀者最感厭倦的特點，就是單字、語句和整段文節的重複。這一部分是文法或至少是文體所產生的結果。 …，…，…，

…，…，…， 這種文句冗長的特性，另外還有一個原因，那就是在長時期中三藏經典只以口授相傳。 …，…，…，

…，…，…， 巴利文經典令人生厭的機械性的重覆敘述，也可能一部分是由於僧伽羅人(Sinhalese)不願遺失外國傳教師傳授給他們的聖語 …，…，…，

…，…，…， 重覆敘述不僅是說教記錄的特點，而且也是說教本身的特點。我們持有的版本，無疑地是把一段自由說教壓縮成為編有號碼的段落和重覆敘述的產品。佛陀所說的話一定比這些生硬的表格更為活潑柔軟得多。

（節錄自： 巴利系佛教史綱　第六章　聖典　二　摘錄 ）