时代背景真的不同啊！！！
古代的河流、井水，还可以喝；
现代的河流、水沟，大部分是工业电镀废水、家庭废水。谁敢喝啊？谁敢用来洗澡啊？？
古天竺时期，世尊及弟子托钵乞食，也得仰赖民众或国王供养，偶尔也有乞食不到或不足
时。
古中国时期，汉地高僧大德，知道汉人不喜乞食，且汉地灾荒、战争频繁，有些汉人连自
己都没得吃。实在很难布施。开始了“丛林制度”，一日不作、一日不食。这也是顺应地
方风土人情，不得不的改制。因地制宜。
现今台湾，喝的水（要缴水费）、用的电（要缴电费）、住的房子（要缴房屋税、土地税
）。这个很多无法叫政府布施给修行人的。
所以现今社会很难完全手不碰金银的，也不能因为少数僧人起了贪念，就打翻一船人。我
们知道，还是有很多真正认真修行的比丘、比丘尼的。
大家都自负因果，要对自己的言行、心念负责的。
“佛门一粒米 大如须弥山 今生不了道 披毛戴角”
———————————————
下列一则佛典故事：
与《杂阿含经》第一百○六篇及巴利圣典《相应部》第六篇、《增支部》第十篇的经文
完全相同。内容叙述僧团中有一名愚痴的比丘一直中伤舍利弗与目犍连两位尊者的名声，
甚至还跑到佛前诬陷他们。结果，这名愚痴的比丘立即遭受现世恶报，死后坠入莲花地狱
。当目犍连尊者得悉后想要救度这名比丘，便以神通来到地狱，没想到这名比丘死性不改
，反而更加深他在地狱里的痛苦。
皈依三宝中的“皈依僧”，是皈依“一切僧”的意思，而不是只皈依某一位尊者或大
师。所以佛弟子千万不要去诋毁任何的尊者或僧团。
任何的尊者与僧团，纵然在修行的看法或观念上彼此有殊异之处，但只要他们没有失
去比丘的身份，就代表着僧伽，值得在家弟子去顶礼、恭敬、供养!!
佛陀说过:
“若人故妄语 违越于实法
不惧于后世 无有恶不造
宁吞热铁丸 猛焰烧身遍
不以破戒口 噉彼信心食”
上面偈语的意思是说:宁可口吞灼热的铁丸，被烈火烧遍全身，也千万不要对他人做
出不实的污蔑、毁谤与伪证，因为逞一时口快的这种恶行会令自己的来生下堕地狱，而地
狱之苦绝非人类的语言所能形容，也绝非人类所能想像。
又佛陀在《杂阿含经》第一百○六篇中说道:
夫人生世 斧在口中 由其恶口
自斩其身 应赞者毁 应毁者赞
如斯恶人 终不见乐 迦梨伪谤
于佛贤圣 迦梨为重 百千地狱
时阿浮陀 毁谤贤圣 口意恶故
入此地狱
上面偈语的意思是说:人生在世，恶口就像一柄利斧，口出恶言者，最后一定会砍伤
自己。应该要称赞的人却毁谤他，应该要毁谤的人却又称赞他，像这样颠倒的恶人，最后
必将见不到任何的幸福与快乐。对佛陀及圣贤做出不实的毁谤，是一种很严重的恶业，因
为心怀恶意而口出恶言，必将于百千劫中在地狱里受苦。
“谤僧”是重恶业，不但会障碍今生无法解脱，来生无法升天，甚至会下堕恶道或地
狱，实在愚痴，佛弟子千万不可以身试法，愿以此共勉之。
选译自《增壹阿含经》
乔正一白话译于西元2015/8/28农历七月十五中元节八关斋戒日
我是这样听闻的:
有一次，佛陀住在古印度的舍卫城祇树给孤独园林里。
当时，僧团中有一位名叫瞿波离的比丘来到祇树给孤独园林，他向佛陀顶礼后，便坐
在一旁，说道：“世尊，舍利弗及目犍连这两个人造了很多的恶业。”
佛陀马上劝阻瞿波离比丘：“你千万不要这样说，你来我这边应该欢喜，舍利弗及目
犍连他们两位并没有犯任何的错，他们从不为恶！”
但瞿波离比丘仍坚持己见，继续指控舍利弗及目犍连两位比丘很邪恶。
世尊告诉瞿波离：“你真是愚痴，竟然不信如来所说的话，还一直口出恶言指控他们
的不是。你今天造此恶口业，不久就会受到恶报。”
果然，瞿波离坐在位子上的时候，身体立即长出恶疮，刚开始如芥子般的小粒，慢慢
变成如大豆一般，进而像胡桃，然后如手掌般大，并且流出脓血，散发四溢的恶臭，最后
死亡并坠入莲花地狱。
这时，目犍连尊者听到瞿波离比丘死亡的消息，赶到精舍，向佛陀请示瞿波离比丘如
今投生何处？
“他已堕入莲花地狱之中。”
“那我到地狱去开导度化他。”
“目犍连，你不要去!”
但目犍连尊者仍坚持要去开导瞿波离。
佛陀便默然不作回应。
目犍连尊者便施展神通，顷刻间来到莲花大地狱中。他看到瞿波离比丘的身体被地狱
的熊熊业火焚烧，又有上百头牛正在犁刮他的舌头。
于是，目犍连尊者在地狱的上空结跏趺坐，唤醒瞿波离，瞿波离醒来抬头看并问：“
你是谁？”
“我是释迦牟尼佛的弟子目犍连。”
没想到瞿波离一听，竟然说：“就算我今天坠入地狱，也绝不后悔先前说过的话!”
恐怖的是，话才一说完，立即出现千头以上的牛跑来犁刮他的舌头。
目犍连尊者看到这个恐怖的景象，心中很感慨，只好作罢离开，回到人间。
目犍连尊者向佛陀顶礼后，将地狱中所发生的经过禀告佛陀，佛陀说：“我之前不是
已经提醒过你，不要去见这个恶人。”
这时，世尊便说了以下的偈语：
“夫士之生，斧在口中，所以斩身。
由其恶言，彼息我息，此二俱善。
已造恶行，斯堕恶趣，此为最恶。
有尽无尽，向如来恶，此者最重。
一万三千，六一灰狱，谤圣堕彼，
身口所造。”
世尊告诉诸比丘，当学三种法，成就修行：“身行善、口行善、意行善。”
比丘们听闻佛陀的教诲后，皆心生欢喜，并依法奉行。
原文/
增壹阿含21品5经
闻如是：
一时，佛在舍卫国祇树给孤独园。
尔时，瞿波离比丘至世尊所，头面礼足，在一面坐。尔时，彼比丘白世尊曰：
“此舍利弗、目揵连比丘所行甚恶，造诸恶行。”
世尊告曰：
“勿作是语。汝发欢喜心于如来所，舍利弗、目揵连比丘所行纯善，无有诸恶。”
是时，瞿波离比丘再三白世尊曰：
“如来所说诚无虚妄，然，舍利弗、目揵连比丘所行甚恶，无有善本。”
世尊告曰：
“汝是愚人，不信如来之所说乎？方言：‘舍利弗、目揵连比丘所行甚恶。’汝今造
此恶行，后受报不久。”
尔时，彼比丘即于{坐}[座]上身生恶疮，大如芥子，转如大豆，渐如阿摩勒果，稍如
胡桃，遂如合掌，脓血流{逸}[溢]，身坏命终，生莲华地狱中。
是时，尊者大目揵连闻瞿波离命终，便至世尊所，头面礼足，在一面坐。{斯须}[须
臾]退坐，白世尊曰：
“瞿波离比丘为生何处？”
世尊告曰：
“彼命终者生莲华地狱中。”
是时，目连白世尊曰：
“我今欲往至彼地狱，教化彼人。”
世尊告曰：“目连！不须往彼。”
目连复重白世尊曰：
“欲往至彼地狱中，教化彼人。”
尔时，世尊亦默然不对。
是时，尊者大目揵连如力士屈{申}[伸]臂顷，从舍卫没不现，便至莲华大地狱中。当
尔时，瞿波离比丘身体火然，又有百头牛，以犁其舌。
尔时，尊者大目揵连在虚空中结跏趺坐，弹指告彼比丘。
彼比丘即仰问曰：“汝是何人？”
目揵连报曰：
“瞿波离！我是释迦文佛弟子，字目揵连，姓拘利陀。”
是时，比丘见目连已，吐此恶言：
“我今堕此恶趣，犹不免汝前乎？”
说此语讫，即其时以有千头牛以犁其舌。
目连见已，倍增愁悒，生变悔心，即于彼没，还至舍卫国至世尊所，头面礼足，在一
面住。尔时，目连以此因缘具白世尊。
世尊告曰：
“我前语汝，不须至彼见此恶人。”
尔时，世尊便说此偈：
“夫士之生，斧在口中，所以斩身，由其恶言，彼息我息，此二俱善。
已造恶行，斯堕恶趣，此为最恶，有尽无尽，向如来恶，此者最重。
一万三千，六一灰狱，谤圣堕彼，身口所造。”
尔时，世尊告诸比丘：
“当学三法，成就其行，云何为三？身行善、口行善、意行善。如是，比丘！当作是
学。”
尔时，诸比丘闻佛所说，欢喜奉行。
巴利语经文
SN.6.10/(10). Kokālikasuttaṃ
181. Sāvatthinidānaṃ Atha kho kokāliko bhikkhu yena bhagavā tenupasa
kami upasa kamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamanta
ṃ nisinno kho kokāliko bhikkhu bhagavantaṃ etadavoca– “pāpicchā, bhante
, sāriputtamoggallānā pāpikānaṃ icchānaṃ vasaṃ gatā”ti. Evaṃ vutte
, bhagavā kokālikaṃ bhikkhuṃ etadavoca– “mā hevaṃ, kokālika, avaca; m
ā hevaṃ, kokālika, avaca. Pasādehi, kokālika, sāriputtamoggallānesu cit
taṃ. Pesalā sāriputtamoggallānā”ti. Dutiyampi kho kokāliko bhikkhu bhag
avantaṃ etadavoca– “ki鎍āpi me, bhante, bhagavā saddhāyiko paccayiko; at
ha kho pāpicchāva bhante, sāriputtamoggallānā pāpikānaṃ icchānaṃ vas
aṃ gatā”ti. Dutiyampi kho bhagavā kokālikaṃ bhikkhuṃ etadavoca– “mā
hevaṃ, kokālika, avaca; mā hevaṃ, kokālika, avaca. Pasādehi, kokālika,
sāriputtamoggallānesu cittaṃ. Pesalā sāriputtamoggallānā”ti. Tatiyampi
kho kokāliko bhikkhu bhagavantaṃ etadavoca– “ki鎍āpi …pe… icchānaṃ v
asaṃ gatā”ti. Tatiyampi kho bhagavā kokālikaṃ bhikkhuṃ etadavoca– “m
ā hevaṃ …pe… pesalā sāriputtamoggallānā”ti.
Atha kho kokāliko bhikkhu u hāyāsanā bhagavantaṃ abhivādetvā pa
dakkhi aṃ katvā pakkāmi. Acirapakkantassa ca kokālikassa bhikkhuno sāsap
amattīhi pī akāhi sabbo kāyo phu o ahosi. Sāsapamattiyo hutvā muggamat
tiyo ahesuṃ, muggamattiyo hutvā kalāyamattiyo ahesuṃ, kalāyamattiyo hutv
ā kola himattiyo ahesuṃ, kola himattiyo hutvā kolamattiyo ahesuṃ, ko
lamattiyo hutvā āmalakamattiyo ahesuṃ, āmalakamattiyo hutvā beluvasalā
ukamattiyo ahesuṃ, beluvasalā ukamattiyo hutvā billamattiyo ahesuṃ, billa
mattiyo hutvā pabhijjiṃsu. Pubba鎍a lohita鎍a pagghariṃsu. Atha kho kokāli
ko bhikkhu teneva ābādhena kālamakāsi Kāla kato ca kokāliko bhikkhu pad
umaṃ nirayaṃ upapajji sāriputtamoggallānesu cittaṃ āghātetvā.
Atha kho brahmā sahampati abhikkantāya rattiyā abhikkantava o keval
akappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasa kami; upasa kamitvā
bhagavantaṃ abhivādetvā ekamantaṃ a hāsi. Ekamantaṃ hito kho brahm
ā sahampati bhagavantaṃ etadavoca– “kokāliko, bhante, bhikkhu kāla kato
. Kāla kato ca, bhante, kokāliko bhikkhu padumaṃ nirayaṃ upapanno sāripu
ttamoggallānesu cittaṃ āghātetvā”ti. Idamavoca brahmā sahampati, idaṃ
vatvā bhagavantaṃ abhivādetvā padakkhi aṃ katvā tatthevantaradhāyīti.
Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi– “imaṃ,
bhikkhave, rattiṃ brahmā sahampati abhikkantāya rattiyā abhikkantava o
kevalakappaṃ jetavanaṃ obhāsetvā yenāhaṃ tenupasa kami; upasa kamitvā
maṃ abhivādetvā ekamantaṃ a hāsi. Ekamantaṃ hito kho, bhikkhave, b
rahmā sahampati maṃ etadavoca– ‘kokāliko, bhante, bhikkhu kāla kato. K
āla kato ca, bhante, kokāliko bhikkhu padumaṃ nirayaṃ upapanno sāriputta
moggallānesu cittaṃ āghātetvā’ti. Idamavoca, bhikkhave brahmā sahampati
, idaṃ vatvā maṃ abhivādetvā padakkhi aṃ katvā tatthevantaradhāyī”t
i.
Evaṃ vutte, a嚭ataro bhikkhu bhagavantaṃ etadavoca– “kīvadīghaṃ nu
kho, bhante, padume niraye āyuppamā an”ti? “Dīghaṃ kho, bhikkhu, padum
e niraye āyuppamā aṃ. Taṃ na sukaraṃ sa khātuṃ– ettakāni vassāni i
ti vā, ettakāni vassasatāni iti vā, ettakāni vassasahassāni iti vā, ett
akāni vassasatasahassāni iti vā”ti. “Sakkā pana, bhante, upamaṃ kātun
”ti? “Sakkā bhikkhū”ti bhagavā avoca –
“Seyyathāpi, bhikkhu vīsatikhāriko kosalako tilavāho. Tato puriso va
ssasatassa vassasatassa accayena ekamekaṃ tilaṃ uddhareyya; khippataraṃ kho
so, bhikkhu, vīsatikhāriko kosalako tilavāho iminā upakkamena parikkhaya
ṃ pariyādānaṃ gaccheyya, na tveva eko abbudo nirayo. Seyyathāpi, bhikkhu,
vīsati abbudā nirayā, evameko nirabbudanirayo. Seyyathāpi, bhikkhu, vīsa
ti nirabbudā nirayā, evameko ababo nirayo. Seyyathāpi, bhikkhu, vīsati aba
bā nirayā, evameko a a o nirayo. Seyyathāpi, bhikkhu, vīsati a a ā ni
rayā, evameko ahaho nirayo. Seyyathāpi, bhikkhu, vīsati ahahā nirayā, eva
meko kumudo nirayo. Seyyathāpi, bhikkhu, vīsati kumudā nirayā, evameko sog
andhiko nirayo. Seyyathāpi, bhikkhu, vīsati sogandhikā nirayā, evameko upp
alanirayo. Seyyathāpi, bhikkhu, vīsati uppalā nirayā, evameko pu ariko
nirayo. Seyyathāpi bhikkhu, vīsati pu arikā nirayā, evameko padumo nira
yo. Padume pana, bhikkhu, niraye kokāliko bhikkhu upapanno sāriputtamoggall
ānesu cittaṃ āghātetvā”ti. Idamavoca bhagavā, idaṃ vatvāna sugato ath
āparaṃ etadavoca satthā–
“Purisassa hi jātassa, ku hārī jāyate mukhe.
Yāya chindati attānaṃ, bālo dubbhāsitaṃ bha aṃ.
“Yo nindiyaṃ pasaṃsati, taṃ vā nindati yo pasaṃsiyo.
Vicināti mukhena so kaliṃ, kalinā tena sukhaṃ na vindati.
“Appamattako ayaṃ kali, yo akkhesu dhanaparājayo.
Sabbassāpi sahāpi attanā, ayameva mahantaro kali.
Yo sugatesu manaṃ padosaye.
“Sataṃ sahassānaṃ nirabbudānaṃ, chattiṃsati pa鎍a ca abbudāni.
Yamariyagarahī nirayaṃ upeti, vācaṃ mana鎍a pa idhāya pāpakan”ti.
Pa hamo vaggo.
Tassuddānaṃ–
yācanaṃ gāravo brahmadevo, bako ca brahmā aparā ca di hi.
Pamādakokālikatissako ca, turū ca brahmā aparo ca kokālikoti.
AN.10.89/9. Kokālikasuttaṃ
89. Atha kho kokāliko bhikkhu yena bhagavā tenupasa kami; upasa kamit
vā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho kok
āliko bhikkhu bhagavantaṃ etadavoca– “pāpicchā, bhante, sāriputtamoggal
lānā, pāpikānaṃ icchānaṃ vasaṃ gatā”ti. “Mā hevaṃ, kokālika, mā
hevaṃ, kokālika! Pasādehi, kokālika, sāriputtamoggallānesu cittaṃ. Pes
alā sāriputtamoggallānā”ti.
Dutiyampi kho kokāliko bhikkhu bhagavantaṃ etadavoca– “ki鎍āpi me, b
hante, bhagavā saddhāyiko paccayiko, atha kho pāpicchāva sāriputtamoggall
ānā, pāpikānaṃ icchānaṃ vasaṃ gatā”ti. “Mā hevaṃ, kokālika, mā
hevaṃ, kokālika! Pasādehi, kokālika, sāriputtamoggallānesu cittaṃ. Pesa
lā sāriputtamoggallānā”ti.
Tatiyampi kho kokāliko bhikkhu bhagavantaṃ etadavoca– “ki鎍āpi me, b
hante, bhagavā saddhāyiko paccayiko, atha kho pāpicchāva sāriputtamoggall
ānā, pāpikānaṃ icchānaṃ vasaṃ gatā”ti. “Mā hevaṃ, kokālika, mā
hevaṃ, kokālika! Pasādehi, kokālika sāriputtamoggallānesu cittaṃ. Pesal
ā sāriputtamoggallānā”ti.
Atha kho kokāliko bhikkhu u hāyāsanā bhagavantaṃ abhivādetvā pa
dakkhi aṃ katvā pakkāmi. Acirapakkantassa ca kokālikassa bhikkhuno sāsap
amattīhi pī akāhi sabbo kāyo phu o ahosi. Sāsapamattiyo hutvā muggamat
tiyo ahesuṃ, muggamattiyo hutvā kalāyamattiyo ahesuṃ, kalāyamattiyo hutv
ā kola himattiyo ahesuṃ, kola himattiyo hutvā kolamattiyo ahesuṃ, ko
lamattiyo hutvā āmalakamattiyo ahesuṃ, āmalakamattiyo hutvā (ti ukamat
tiyo ahesuṃ, ti ukamattiyo hutvā,) be uvasalā ukamattiyo ahesuṃ, be
uvasalā ukamattiyo hutvā billamattiyo ahesuṃ, billamattiyo hutvā pabhijji
ṃsu, pubba鎍a lohita鎍a pagghariṃsu. So sudaṃ kadalipattesu seti macchova v
isagilito.
Atha kho turū paccekabrahmā yena kokāliko bhikkhu tenupasa kami; upas
a kamitvā vehāse hatvā kokālikaṃ bhikkhuṃ etadavoca– “pasādehi, ko
kālika, sāriputtamoggallānesu cittaṃ. Pesalā sāriputtamoggallānā”ti.
“Kosi tvaṃ, āvuso”ti? “Ahaṃ turū paccekabrahmā”ti. “Nanu tvaṃ, āvu
so, bhagavatā anāgāmī byākato, atha ki鎍arahi idhāgato? Passa yāva鎍a t
e idaṃ aparaddhan”ti.
Atha kho turū paccekabrahmā kokālikaṃ bhikkhuṃ gāthāhi ajjhabhāsi
–
“Purisassa hi jātassa, ku hārī jāyate mukhe;
Yāya chindati attānaṃ, bālo dubbhāsitaṃ bha aṃ.
“Yo nindiyaṃ pasaṃsati, taṃ vā nindati yo pasaṃsiyo.
Vicināti mukhena so kaliṃ, kalinā tena sukhaṃ na vindati.
“Appamattako ayaṃ kali, yo akkhesu dhanaparājayo;
Sabbassāpi sahāpi attanā, ayameva mahattaro kali.
Yo sugatesu manaṃ padūsaye.
“Sataṃ sahassānaṃ nirabbudānaṃ, chattiṃsati pa鎍a ca abbudāni.
Yamariyagarahī nirayaṃ upeti, vācaṃ mana鎍a pa idhāya pāpakan”ti.
Atha kho kokāliko bhikkhu teneva ābādhena kālamakāsi. Kāla kato ca
kokāliko bhikkhu padumaṃ nirayaṃ upapajjati sāriputtamoggallānesu citta
ṃ āghātetvā.
Atha kho brahmā sahampati abhikkantāya rattiyā abhikkantava o keval
akappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasa kami; upasa kamitvā
bhagavantaṃ abhivādetvā ekamantaṃ a hāsi. Ekamantaṃ hito kho brahm
ā sahampati bhagavantaṃ etadavoca– “kokāliko, bhante bhikkhu kāla kato.
Kāla kato ca, bhante, kokāliko bhikkhu padumaṃ nirayaṃ upapanno sāriput
tamoggallānesu cittaṃ āghātetvā”ti. Idamavoca brahmā sahampati. Idaṃ v
atvā bhagavantaṃ abhivādetvā padakkhi aṃ katvā tatthevantaradhāyi.
Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi– “imaṃ,
bhikkhave, rattiṃ brahmā sahampati abhikkantāya rattiyā abhikkantava o
kevalakappaṃ jetavanaṃ obhāsetvā yenāhaṃ tenupasa kami; upasa kamitvā
maṃ abhivādetvā ekamantaṃ a hāsi. Ekamantaṃ hito kho, bhikkhave, b
rahmā sahampati maṃ etadavoca– ‘kokāliko, bhante, bhikkhu kāla kato; k
āla kato ca, bhante, kokāliko bhikkhu padumaṃ nirayaṃ upapanno sāriputta
moggallānesu cittaṃ āghātetvā’ti. Idamavoca, bhikkhave, brahmā sahampat
i. Idaṃ vatvā maṃ abhivādetvā padakkhi aṃ katvā tatthevantaradhāyī”
ti.
Evaṃ vutte a嚭ataro bhikkhu bhagavantaṃ etadavoca– “kīva dīghaṃ nu
kho, bhante, padume niraye āyuppamā an”ti? “Dīghaṃ kho, bhikkhu, padum
e niraye āyuppamā aṃ. Na taṃ sukaraṃ sa khātuṃ– ‘ettakāni vassān
īti vā ettakāni vassasatānīti vā ettakāni vassasahassānīti vā ettak
āni vassasatasahassānīti vā’”ti.
“Sakkā pana, bhante, upamaṃ kātun”ti? “Sakkā, bhikkhū,”ti bhagav
ā avoca– “seyyathāpi, bhikkhu, vīsatikhāriko kosalako tilavāho tato pur
iso vassasatassa vassasatassa accayena ekamekaṃ tilaṃ uddhareyya Khippatara
ṃ kho so, bhikkhu, vīsatikhāriko kosalako tilavāho iminā upakkamena parik
khayaṃ pariyādānaṃ gaccheyya, na tveva eko abbudo nirayo. Seyyathāpi, bhi
kkhu, vīsati abbudā nirayā, evameko nirabbudo nirayo. Seyyathāpi, bhikkhu,
vīsati nirabbudā nirayā, evameko ababo nirayo. Seyyathāpi, bhikkhu, vīsa
ti ababā nirayā, evameko a a o nirayo. Seyyathāpi, bhikkhu, vīsati a a
ā nirayā, evameko ahaho nirayo. Seyyathāpi, bhikkhu, vīsati ahahā niray
ā, evameko kumudo nirayo. Seyyathāpi, bhikkhu, vīsati kumudā nirayā, evam
eko sogandhiko nirayo. Seyyathāpi, bhikkhu, vīsati sogandhikā nirayā, evam
eko uppalako nirayo. Seyyathāpi, bhikkhu, vīsati uppalakā nirayā, evameko
pu arīko nirayo. Seyyathāpi, bhikkhu, vīsati pu arīkā nirayā, evam
eko padumo nirayo. Padumaṃ kho pana, bhikkhu, nirayaṃ kokāliko bhikkhu upap
anno sāriputtamoggallānesu cittaṃ āghātetvā”ti. Idamavoca bhagavā. Ida
ṃ vatvāna sugato athāparaṃ etadavoca satthā–
“Purisassa hi jātassa, ku hārī jāyate mukhe.
Yāya chindati attānaṃ, bālo dubbhāsitaṃ bha aṃ.
“Yo nindiyaṃ pasaṃsati, taṃ vā nindati yo pasaṃsiyo.
Vicināti mukhena so kaliṃ, kalinā tena sukhaṃ na vindati.
“Appamattako ayaṃ kali, yo akkhesu dhanaparājayo;
Sabbassāpi sahāpi attanā, ayameva mahattaro kali.
Yo sugatesu manaṃ padūsaye.
“Sataṃ sahassānaṃ nirabbudānaṃ, chattiṃsati pa鎍a ca abbudāni.
Yamariyagarahī nirayaṃ upeti, vācaṃ mana鎍a pa idhāya pāpakan”ti.
Navamaṃ.